T45n1864_大乘入道次第

大正藏第 45 冊 No. 1864 大乘入道次第

No. 1864

大乘入道次第一卷

沙門智周撰

稽首無等善調御　　能拔生死苦沉溺　如空性相無去來　　若影從形應所化　實相一味妙甘露　　等流八萬甚深法　三賢永截愛流人　　十地長驅正路者　故我歸誠此三寶　　將顯入大乘位行　愿法恒朗長夜中　　有情永撥重昏暗

夫欲趣求大菩提者。當知二事。一行位修斷。二所求菩提。初復分二。一列位。次明修斷。位次復三。第一列名。第二釋名。第三齣體。初中復二。初總后別。總者。今依唯識雜集等論略開五位。一資糧位。二加行位。三通達。四修習位。五究竟位。初四是因。后一是果。次列別名。初資糧位有三十心。所謂十住十行十回向。言十住者。一發心住。二治地住。三修行住。四生貴住。五方便住。六正心住。七不退住。八童真住。九法王子住。十灌頂住。言十行者。一歡喜行。二饒益行。三無恚行。四無盡行。五離癡亂行。六善現行。七無著行。八尊重行。九善法行。十真實行。言十回曏者。一救護眾生離眾生相迴向。二不壞迴向。三等諸佛迴向。四至一切處迴向。五無盡功德藏迴向。六隨順一切堅固善根迴向。七等心隨順一切眾生迴向

【現代漢語翻譯】現代漢語譯本《大乘入道次第》一卷沙門智周撰稽首無與倫比的善調御者（佛的尊稱），能拔濟眾生脫離生死痛苦的沉溺。如虛空般，自性與現象無所謂來去，又如影子跟隨形體，應所化之機而顯現。實相是唯一真味的甘露，隨順眾生根器而流出八萬四千甚深法門。三賢位的菩薩永遠斷絕愛慾之流，十地菩薩長久奔馳在正道之上。所以我歸依禮敬這三寶（佛、法、僧），將要闡明進入大乘果位的修行。愿佛法之光恒常照亮漫漫長夜，使有情眾生永遠擺脫深重的愚昧。

想要追求無上菩提（覺悟）的人，應當瞭解兩件事：一是行位的修習與斷證，二是所要證得的菩提。首先，關於行位，又分為兩部分：一是列出位次，二是闡明修習與斷證。位次又分為三個方面：第一是列出名稱，第二是解釋名稱，第三是說明體性。在列出名稱中，又分為兩部分：先總說，后別說。總的來說，現在依據《唯識雜集》等論典，簡略地開立五種位次：一是資糧位，二是加行位，三是通達位，四是修習位，五是究竟位。前四位是因，后一位是果。接下來列出各個位次的別名。首先，資糧位有三十心，也就是十住、十行、十回向。所謂的十住是：一、發心住，二、治地住，三、修行住，四、生貴住，五、方便住，六、正心住，七、不退住，八、童真住，九、法王子住，十、灌頂住。所謂的十行是：一、歡喜行，二、饒益行，三、無恚行，四、無盡行，五、離癡亂行，六、善現行，七、無著行，八、尊重行，九、善法行，十、真實行。所謂的十回向是：一、救護眾生離眾生相迴向，二、不壞迴向，三、等諸佛迴向，四、至一切處迴向，五、無盡功德藏迴向，六、隨順一切堅固善根迴向，七、等心隨順一切眾生迴向。

【English Translation】 English version The Order of Entering the Great Vehicle Path, Volume 1 Composed by Śrāmaṇa Zhizhou I bow to the unparalleled, well-taming guide (an honorific for the Buddha), Who can deliver beings from the drowning of suffering in birth and death. Like space, nature and phenomena have no coming or going, And like a shadow following a form, appearing according to what can be transformed. Reality is the nectar of a single flavor, Flowing out as eighty-four thousand profound Dharma doors in accordance with beings' capacities. Bodhisattvas of the Three Worthies stage forever cut off the stream of desire, Bodhisattvas of the Ten Grounds gallop for a long time on the right path. Therefore, I take refuge and pay homage to these Three Jewels (Buddha, Dharma, Sangha), Intending to elucidate the practice of entering the Great Vehicle stage. May the light of the Dharma always illuminate the long night, So that sentient beings may forever escape deep ignorance.

Those who wish to seek unsurpassed Bodhi (enlightenment) should know two things: first, the cultivation and realization of stages of practice; second, the Bodhi to be attained. First, regarding the stages of practice, there are two parts: first, listing the stages; second, explaining the cultivation and realization. The stages are further divided into three aspects: first, listing the names; second, explaining the names; third, explaining the essence. In listing the names, there are two parts: first, a general explanation; second, a specific explanation. Generally speaking, based on the Yogācārabhūmi-śāstra Compendium and other treatises, we briefly establish five stages: first, the Stage of Accumulation; second, the Stage of Application; third, the Stage of Penetration; fourth, the Stage of Cultivation; fifth, the Stage of Ultimate Fruition. The first four are causes, and the last one is the result. Next, we list the specific names of each stage. First, the Stage of Accumulation has thirty minds, which are the Ten Dwellings, Ten Practices, and Ten Dedications. The so-called Ten Dwellings are: 1. Dwelling of Initial Aspiration (發心住), 2. Dwelling of Ground Preparation (治地住), 3. Dwelling of Practice (修行住), 4. Dwelling of Noble Birth (生貴住), 5. Dwelling of Expediency (方便住), 6. Dwelling of Correct Mind (正心住), 7. Dwelling of Non-retrogression (不退住), 8. Dwelling of Pure Youth (童真住), 9. Dwelling of Dharma Prince (法王子住), 10. Dwelling of Consecration (灌頂住). The so-called Ten Practices are: 1. Practice of Joy (歡喜行), 2. Practice of Benefiting (饒益行), 3. Practice of Non-anger (無恚行), 4. Practice of Inexhaustibility (無盡行), 5. Practice of Freedom from Delusion (離癡亂行), 6. Practice of Good Manifestation (善現行), 7. Practice of Non-attachment (無著行), 8. Practice of Respect (尊重行), 9. Practice of Good Dharma (善法行), 10. Practice of Truthfulness (真實行). The so-called Ten Dedications are: 1. Dedication of Saving Beings and Separating from the Appearance of Beings (救護眾生離眾生相迴向), 2. Dedication of Non-destruction (不壞迴向), 3. Dedication Equal to All Buddhas (等諸佛迴向), 4. Dedication of Reaching All Places (至一切處迴向), 5. Dedication of Inexhaustible Treasury of Merit (無盡功德藏迴向), 6. Dedication of Accordance with All Firm Roots of Goodness (隨順一切堅固善根迴向), 7. Dedication of Equal Mind Accordance with All Beings (等心隨順一切眾生迴向).

。八如相迴向。九無縛無著解脫心迴向。十法界無量回向。二加行位中復有四位。一𤏙位。二頂位。三忍位。四世第一法位。三通達位中復有二種。一真見道。二相見道。四修習位中復有十位。一極喜地。二離垢地。三發光地。四焰慧地。五難勝地。六現前地。七遠行地。八不動地。九善慧地。十法雲地。其究竟位辨如果中。始從資糧終盡法雲經三大劫。其初資糧加行二位是初大劫。從通達位至七地終是第二劫。從第八地盡第十地是第三劫。時畢三祇。行備四位。方登究竟菩提果矣。

二釋名。初辨資糧。先總后別。總言資糧者。資益己身之糧名為資糧。欲趣菩提要資於行。此位創修入佛之因名資糧位。故唯識論云。為趣無上正等菩提。修集種種勝資糧故。又此亦名順解脫分。言解脫者。所謂涅槃。離煩惱縛名為解脫。即所求果。順者不違。分者因義。即所修行不違于果。是果之因名解脫分。故唯識云。為有情故勤求解脫。由此亦名順解脫分。別名者。一者十住菩薩在此創安其心。於六度等行未殊勝。但得住名。此十別者。一此位菩薩創首發于大菩提心。名發心住。二者菩薩凈治三業悲及有識。名治地住。三者菩薩修勝理觀起上妙行。名修行住。四者菩薩從諸聖法正教中生。名生貴住。五者菩薩所修善根皆為救

【現代漢語翻譯】現代漢語譯本：八如相迴向（以八種如實之相進行迴向）。九無縛無著解脫心迴向（以無束縛、無執著的解脫之心進行迴向）。十法界無量回向（向十法界無量眾生進行迴向）。二加行位中復有四位：一煖位（如火將生之暖相）。二頂位（如登山至頂）。三忍位（安忍不退）。四世第一法位（世間法中最為殊勝的地位）。三通達位中復有二種：一真見道（真實見到真理的階段）。二相見道（通過現象認識真理的階段）。四修習位中復有十位：一極喜地（歡喜地）。二離垢地（離垢地）。三發光地（發光地）。四焰慧地（焰慧地）。五難勝地（難勝地）。六現前地（現前地）。七遠行地（遠行地）。八不動地（不動地）。九善慧地（善慧地）。十法雲地（法雲地）。其究竟位辨如果中。始從資糧終盡法雲經三大劫。其初資糧加行二位是初大劫。從通達位至七地終是第二劫。從第八地盡第十地是第三劫。時畢三祇。行備四位。方登究竟菩提果矣。二釋名。初辨資糧。先總后別。總言資糧者。資益己身之糧名為資糧。欲趣菩提要資於行。此位創修入佛之因名資糧位。故唯識論云：『為趣無上正等菩提，修集種種勝資糧故。』又此亦名順解脫分。言解脫者。所謂涅槃。離煩惱縛名為解脫。即所求果。順者不違。分者因義。即所修行不違于果。是果之因名解脫分。故唯識云：『為有情故勤求解脫，由此亦名順解脫分。』別名者。一者十住菩薩在此創安其心。於六度等行未殊勝。但得住名。此十別者。一此位菩薩創首發于大菩提心。名發心住。二者菩薩凈治三業悲及有識。名治地住。三者菩薩修勝理觀起上妙行。名修行住。四者菩薩從諸聖法正教中生。名生貴住。五者菩薩所修善根皆為救

【English Translation】 English version: Eightfold Suchness (Eight Asamskrta Dharmas) Dedication. Ninth, dedication with unbound and unattached liberated mind. Tenth, dedication to the boundless realms of the Dharma realm. In the second stage of application, there are four sub-stages: 1. Warmth stage (stage of warmth like fire about to be born). 2. Peak stage (like reaching the peak of a mountain). 3. Forbearance stage (enduring without regression). 4. World's foremost Dharma stage (the most excellent position in worldly Dharma). In the third stage of penetration, there are two types: 1. True Seeing Path (stage of truly seeing the truth). 2. Aspect Seeing Path (stage of recognizing the truth through phenomena). In the fourth stage of cultivation, there are ten stages: 1. Joyful Ground (Pramudita-bhumi). 2. Immaculate Ground (Vimala-bhumi). 3. Luminous Ground (Prabhakari-bhumi). 4. Radiant Wisdom Ground (Arcismati-bhumi). 5. Difficult to Conquer Ground (Sudurjaya-bhumi). 6. Manifest Ground (Abhimukhi-bhumi). 7. Far Reaching Ground (Duramgama-bhumi). 8. Immovable Ground (Acala-bhumi). 9. Good Wisdom Ground (Sadhumati-bhumi). 10. Dharma Cloud Ground (Dharma-megha-bhumi). The ultimate stage is discerned in the fruition. Starting from the accumulation of merit and ending with the Dharma Cloud Ground, it takes three great kalpas. The initial two stages of accumulation of merit and application are the first great kalpa. From the stage of penetration to the end of the seventh ground is the second kalpa. From the eighth ground to the end of the tenth ground is the third kalpa. The time completes three asamkhya-kalpas. The practice fulfills the four stages. Then one ascends to the ultimate Bodhi fruit. Second, explanation of names. First, discern the accumulation of merit. First general, then specific. Generally speaking, 'accumulation of merit' means that which benefits oneself is called 'accumulation of merit'. To aspire to Bodhi, one must rely on practice. This stage is the initial cultivation of the cause of entering Buddhahood, hence it is called the 'stage of accumulation of merit'. Therefore, the Vijnaptimatrata-siddhi-sastra says: 'In order to attain unsurpassed perfect enlightenment, one cultivates and accumulates various excellent accumulations of merit.' This is also called 'part conforming to liberation'. 'Liberation' refers to Nirvana. Being free from the bonds of afflictions is called 'liberation', which is the desired result. 'Conforming' means not contradicting. 'Part' means cause. That is, the practice does not contradict the result. The cause of the result is called 'part conforming to liberation'. Therefore, the Vijnaptimatrata-siddhi-sastra says: 'For the sake of sentient beings, one diligently seeks liberation, hence it is also called 'part conforming to liberation'.' Specific names: First, the Bodhisattvas of the Ten Abodes initially settle their minds here. Their practice of the Six Paramitas is not yet outstanding, but they attain the name 'abode'. These ten are distinct: First, the Bodhisattva in this stage initially generates the great Bodhi mind, called 'Generating the Mind Abode'. Second, the Bodhisattva purifies the three karmas, compassion, and consciousness, called 'Ground Taming Abode'. Third, the Bodhisattva cultivates superior rational contemplation and initiates excellent practice, called 'Practice Abode'. Fourth, the Bodhisattva is born from the teachings of the holy Dharma, called 'Noble Birth Abode'. Fifth, the Bodhisattva's cultivated roots of goodness are all for saving

物。名方便具足住。六者菩薩所聞贊毀心定不動。名正心住。七者菩薩間說三寶三際有無。心堅不轉。名不退住。八者菩薩三業清潔悟二世間。真簡偽虛。童表無咎。亦猶涅槃嬰兒之行。名童真住。九者菩薩解真俗諦。悟法王法。將有所襲。名法王子住。十者此位菩薩如王太子堪受王位。行漸勝故。名灌頂住。二者十行。此位菩薩行六度等諸行勝故。名之為行。言其十者。一此位菩薩為大施主。一切能捨。三時無悔。利譽不悕。愍生慕法。睹者歡敬。名歡喜行。二者菩薩常持凈戒。不染五欲。能令伏眾魔一切眾生立無上戒得不退地。名饒益行。三者菩薩常修忍辱。謙卑恭敬。和顏愛語。不害自他。悟身空寂。怨對能忍。名無恚行。四者菩薩假設多劫受諸劇苦。求法濟生唸唸不息。名無盡行。五者菩薩常住正念恒無散亂。於一切法乃至生死入住出胎。無有癡亂。名無癡亂行。六者菩薩善入人法皆無性相。三業寂滅無縛無著。而復不捨化眾生心。巧能隨類現生救物。名善現行。七者菩薩歷諸塵剎供佛求法。傳燈度生心無厭足。然以寂滅觀諸法故而於一切心無所著。名無著行。八者菩薩尊重善根智慧等法。皆悉成就。而由得斯諸尊重法。二利之行更增修習名尊重行。九者菩薩得四無礙陀羅尼門諸善慧法。能為眾生作清涼池。

【現代漢語翻譯】現代漢語譯本物。名為方便具足住。指菩薩具備種種善巧方便，修行圓滿，安住於此境界。六者菩薩所聞贊毀心定不動。名為正心住。指菩薩聽聞讚揚或詆譭，內心安定不動搖。七者菩薩間說三寶（佛、法、僧）三際（過去、現在、未來）有無。心堅不轉。名為不退住。指菩薩對於三寶及三世因果的信念堅定不移。八者菩薩三業（身、口、意）清潔悟二世間（有情世間、器世間）。真簡偽虛。童表無咎。亦猶涅槃嬰兒之行。名為童真住。指菩薩身口意清凈，覺悟有情世間和器世間的虛幻不實，如同嬰兒般純真無邪。九者菩薩解真俗諦（勝義諦、世俗諦）。悟法王法。將有所襲。名為法王子住。指菩薩通達真諦和俗諦，領悟佛法，即將繼承佛法。十者此位菩薩如王太子堪受王位。行漸勝故。名為灌頂住。指此階段的菩薩如同可以繼承王位的太子，修行日漸精進。二者十行。此位菩薩行六度（佈施、持戒、忍辱、精進、禪定、智慧）等諸行勝故。名之為行。指此階段的菩薩修行六度等各種善行，故稱為行。言其十者。一此位菩薩為大施主。一切能捨。三時無悔。利譽不悕。愍生慕法。睹者歡敬。名為歡喜行。指此階段的菩薩是大布施者，能捨棄一切，過去、現在、未來都沒有後悔，不貪圖利益和名譽，憐憫眾生，渴慕佛法，見到的人都歡喜恭敬。二者菩薩常持凈戒。不染五欲（色、聲、香、味、觸）。能令伏眾魔一切眾生立無上戒得不退地。名為饒益行。指菩薩常持清凈戒律，不被五欲所染污，能降伏眾魔，使一切眾生建立無上戒律，獲得不退轉的境界。三者菩薩常修忍辱。謙卑恭敬。和顏愛語。不害自他。悟身空寂。怨對能忍。名為無恚行。指菩薩常修忍辱，謙卑恭敬，和顏悅色，不說惡語，不傷害自己和他人，覺悟身體的空性，對於怨恨能夠忍受。四者菩薩假設多劫受諸劇苦。求法濟生唸唸不息。名為無盡行。指菩薩即使經歷多個劫數，遭受各種痛苦，爲了求法和救度眾生，唸唸不息。五者菩薩常住正念恒無散亂。於一切法乃至生死入住出胎。無有癡亂。名為無癡亂行。指菩薩常住正念，沒有散亂，對於一切法，乃至生死、入胎、住胎、出胎，都沒有迷惑顛倒。六者菩薩善入人法皆無性相。三業寂滅無縛無著。而復不捨化眾生心。巧能隨類現生救物。名為善現行。指菩薩善於瞭解人法皆無自性，身口意三業寂滅，沒有束縛和執著，但不捨棄度化眾生的心，善巧地隨順眾生的類別而示現，救度他們。七者菩薩歷諸塵剎供佛求法。傳燈度生心無厭足。然以寂滅觀諸法故而於一切心無所著。名為無著行。指菩薩經歷各個佛剎供養諸佛，尋求佛法，傳法度化眾生，內心沒有厭倦，然而以寂滅的智慧觀察諸法，所以對於一切心都沒有執著。八者菩薩尊重善根智慧等法。皆悉成就。而由得斯諸尊重法。二利之行更增修習名為尊重行。指菩薩尊重善根、智慧等法，都已成就，並且由於得到這些尊重的法，自利利他的行為更加精進修習。九者菩薩得四無礙陀羅尼門諸善慧法。能為眾生作清涼池。

【English Translation】 English version Thing. Named 'Abiding in the Perfection of Expedient Means'. It refers to a Bodhisattva who possesses various skillful means, perfects their practice, and dwells in this state. Sixth: A Bodhisattva's mind remains steadfast and unmoved when hearing praise or blame. This is called 'Abiding in Correct Mind'. It refers to a Bodhisattva whose mind remains stable and unshaken when hearing praise or criticism. Seventh: A Bodhisattva speaks of the existence or non-existence of the Three Jewels (Buddha, Dharma, Sangha) in the Three Times (past, present, future). Their mind is firm and does not waver. This is called 'Abiding in Non-Regression'. It refers to a Bodhisattva whose faith in the Three Jewels and the law of cause and effect across the three times is unwavering. Eighth: A Bodhisattva's three karmas (body, speech, and mind) are pure, and they awaken to the Two Worlds (sentient world and insentient world). They discern truth from falsehood, and their conduct is like that of a newborn infant, without fault. This is called 'Abiding in Childlike Purity'. It refers to a Bodhisattva whose body, speech, and mind are pure, who awakens to the illusory nature of the sentient and insentient worlds, and who is as pure and innocent as a newborn infant. Ninth: A Bodhisattva understands the Two Truths (ultimate truth and conventional truth). They awaken to the Dharma King's Dharma and are about to inherit it. This is called 'Abiding as a Dharma Prince'. It refers to a Bodhisattva who understands the ultimate and conventional truths, comprehends the Buddha's Dharma, and is about to inherit it. Tenth: A Bodhisattva in this stage is like a crown prince who is qualified to inherit the throne. Their practice is gradually becoming superior. This is called 'Abiding in Consecration'. It refers to a Bodhisattva at this stage who is like a prince ready to inherit the throne, and whose practice is becoming increasingly refined. Second: The Ten Practices. Bodhisattvas in this stage excel in practicing the Six Perfections (generosity, morality, patience, diligence, concentration, and wisdom) and other practices. Therefore, they are called 'Practices'. It refers to Bodhisattvas at this stage who practice the Six Perfections and other virtuous deeds, hence the name 'Practices'. Speaking of the ten: First, Bodhisattvas in this stage are great benefactors. They are able to give up everything. They have no regrets at any time. They do not desire profit or fame. They have compassion for beings and admire the Dharma. Those who see them rejoice and respect them. This is called 'Joyful Practice'. It refers to Bodhisattvas at this stage who are great givers, able to relinquish everything, have no regrets in the past, present, or future, do not crave profit or fame, have compassion for beings, and admire the Dharma, and whom those who see rejoice and respect. Second, Bodhisattvas constantly uphold pure precepts. They are not defiled by the five desires (form, sound, smell, taste, and touch). They are able to subdue all demons and enable all beings to establish unsurpassed precepts and attain the state of non-regression. This is called 'Beneficial Practice'. It refers to Bodhisattvas who constantly uphold pure precepts, are not defiled by the five desires, are able to subdue all demons, and enable all beings to establish unsurpassed precepts and attain the state of non-regression. Third, Bodhisattvas constantly cultivate patience. They are humble and respectful. They are gentle and loving in speech. They do not harm themselves or others. They awaken to the emptiness of the body. They are able to endure resentment. This is called 'Non-Wrathful Practice'. It refers to Bodhisattvas who constantly cultivate patience, are humble and respectful, are gentle and loving in speech, do not harm themselves or others, awaken to the emptiness of the body, and are able to endure resentment. Fourth, Bodhisattvas assume that they will endure all kinds of suffering for many kalpas. They seek the Dharma and save beings without ceasing for a moment. This is called 'Inexhaustible Practice'. It refers to Bodhisattvas who, even if they endure all kinds of suffering for many kalpas, seek the Dharma and save beings without ceasing for a moment. Fifth, Bodhisattvas constantly abide in right mindfulness and are never distracted. In all things, even in birth, death, entering the womb, abiding in the womb, and leaving the womb, they are without delusion or confusion. This is called 'Non-Deluded Practice'. It refers to Bodhisattvas who constantly abide in right mindfulness, are not distracted, and are without delusion or confusion in all things, even in birth, death, entering the womb, abiding in the womb, and leaving the womb. Sixth, Bodhisattvas are skilled in understanding that both people and dharmas have no inherent nature or characteristics. Their three karmas are extinguished, and they are without bondage or attachment. However, they do not abandon their intention to transform beings. They are skillful in appearing in various forms to save beings. This is called 'Skillful Manifestation Practice'. It refers to Bodhisattvas who are skilled in understanding that both people and dharmas have no inherent nature, whose three karmas are extinguished, who are without bondage or attachment, but who do not abandon their intention to transform beings, and who are skillful in appearing in various forms to save beings. Seventh, Bodhisattvas travel through all the lands, making offerings to the Buddhas and seeking the Dharma. They transmit the light and liberate beings without ever being satisfied. However, because they contemplate all dharmas with the wisdom of extinction, they are not attached to anything in their minds. This is called 'Non-Attachment Practice'. It refers to Bodhisattvas who travel through all the lands, making offerings to the Buddhas and seeking the Dharma, who transmit the light and liberate beings without ever being satisfied, but who, because they contemplate all dharmas with the wisdom of extinction, are not attached to anything in their minds. Eighth, Bodhisattvas respect the dharmas of good roots, wisdom, and so on. They have all been accomplished. And because they have obtained these respected dharmas, they further cultivate the practices of benefiting themselves and others. This is called 'Respectful Practice'. It refers to Bodhisattvas who respect the dharmas of good roots, wisdom, and so on, who have all been accomplished, and who, because they have obtained these respected dharmas, further cultivate the practices of benefiting themselves and others. Ninth, Bodhisattvas obtain the four unobstructed dharani gates and all the good wisdom dharmas. They are able to create a cooling pond for all beings.

守護正法佛種不絕。名善法行。十者此位菩薩成就第一誠諦之語。學三世佛真實之語無二之語。如說能行。如行能說。語行相應。色心皆順。名真實行。三者十回向。在斯位已凡所修行皆為迴向。立迴向名。其十者何。一此位菩薩而行六度四攝法等。悉為救攝一切有情。令離生死得涅槃樂。名救護眾生。入平等觀。不見怨親眾生等相。稱離生相。初回向名因斯而立。二者菩薩於三寶所得不壞信。因持諸善。迴向眾生令獲善利。名不壞迴向。三者菩薩學三世佛。不著生死。不離菩提。修迴向事。名等諸佛迴向。四者菩薩修習一切諸善根時。以彼善根如是迴向。令此善根功德之力。至於一切三寶之所一切世界眾生之所。作諸供養利益之事。譬如實際無處不有。名至一切處迴向。五者菩薩修悔過善根。離一切業障。于諸如來一切眾生。所有善根皆悉隨喜。以此善根皆悉迴向。莊嚴一切諸佛凈剎。常作佛事。善巧方便具諸功德。離諸虛妄而無所著。由迴向已得無盡善根。名無盡藏功德迴向。六者菩薩以內外財。隨眾生意而惠施之。見諸苦者。悲以身代。堅固安住自在功德。以如是等諸善功德而回向已。令一切生得大智慧。除滅大苦。名隨順一切堅固善根迴向。七者菩薩而能增長一切善根。修習究竟安住忍力。閉惡趣門。永離顛

【現代漢語翻譯】現代漢語譯本守護正法，使佛種永不間斷，這被稱為『善法行』。第十，此位菩薩成就最真實誠懇的語言。學習過去、現在、未來諸佛真實不二的語言，說到就能做到，做到就能說到，言語和行為相互一致，身心都順應真理，這被稱為『真實行』。三者，十回向。菩薩到達這個位次後，所有修行都爲了迴向，因此立名為『迴向』。這十種迴向是什麼呢？第一，此位菩薩修行六度（佈施、持戒、忍辱、精進、禪定、智慧）和四攝法（佈施、愛語、利行、同事）等，都是爲了救護和攝受一切有情眾生，使他們脫離生死，獲得涅槃的快樂，這被稱為『救護眾生，入平等觀，不見怨親眾生等相，稱離生相』。第一個迴向的名稱因此而建立。第二，菩薩對於佛、法、僧三寶所得的不壞信心，依靠保持各種善行，迴向給眾生，使他們獲得善的利益，這被稱為『不壞迴向』。第三，菩薩學習過去、現在、未來諸佛，不執著于生死，不離開菩提（覺悟），修習迴向之事，這被稱為『等諸佛迴向』。第四，菩薩修習一切諸善根時，以此善根這樣迴向，使此善根的功德之力，到達一切三寶之所，一切世界眾生之所，作各種供養和利益之事，譬如實際（真如）無處不在，這被稱為『至一切處迴向』。第五，菩薩修習懺悔過錯的善根，遠離一切業障，對於諸如來和一切眾生所有的善根都隨喜讚歎，以此善根全部迴向，莊嚴一切諸佛的清凈剎土，常常作佛事，善巧方便具足各種功德，遠離各種虛妄而無所執著，由於迴向已經得到無盡的善根，這被稱為『無盡藏功德迴向』。第六，菩薩以內財（身體）和外財（財物），隨順眾生的意願而惠施，見到各種受苦的人，悲憫地以自身代替他們受苦，堅固安住自在的功德，以這些善的功德而回向之後，使一切眾生得到大智慧，消除巨大的痛苦，這被稱為『隨順一切堅固善根迴向』。第七，菩薩能夠增長一切善根，修習究竟安住忍辱的力量，關閉惡趣之門，永遠脫離顛倒。

【English Translation】 English version Guarding the True Dharma, ensuring the Buddha-seed never ceases, is called 'Good Dharma Practice'. Tenth, Bodhisattvas in this position achieve the most truthful and sincere speech. They learn the true and non-dual speech of the Buddhas of the past, present, and future, able to do what they say, and say what they do. Speech and action are consistent, and both body and mind accord with the truth. This is called 'True Practice'. Third, the Ten Dedications. Once Bodhisattvas reach this stage, all their practices are for the sake of dedication, hence the name 'Dedication'. What are these ten? First, Bodhisattvas in this position practice the Six Perfections (generosity, discipline, patience, diligence, concentration, wisdom) and the Four Embracing Dharmas (giving, kind speech, beneficial action, identification) etc., all to rescue and embrace all sentient beings, liberating them from birth and death and enabling them to attain the bliss of Nirvana. This is called 'Saving Sentient Beings, Entering Equal Vision, Not Seeing the Characteristics of Hostile or Friendly Beings, Called Leaving the Characteristic of Birth'. The name of the first dedication is established because of this. Second, the indestructible faith that Bodhisattvas have in the Triple Gem (Buddha, Dharma, Sangha), relying on upholding various good deeds, is dedicated to sentient beings, enabling them to obtain good benefits. This is called 'Indestructible Dedication'. Third, Bodhisattvas learn from the Buddhas of the past, present, and future, not clinging to birth and death, not departing from Bodhi (enlightenment), and cultivate the matter of dedication. This is called 'Dedication Equal to All Buddhas'. Fourth, when Bodhisattvas cultivate all good roots, they dedicate these good roots in such a way that the power of the merit of these good roots reaches all places of the Triple Gem, all places of sentient beings in all worlds, performing various offerings and beneficial deeds, just as actuality (Tathata) is present everywhere. This is called 'Reaching Everywhere Dedication'. Fifth, Bodhisattvas cultivate the good root of repenting for transgressions, departing from all karmic obstacles. They rejoice in all the good roots of all the Tathagatas and all sentient beings. With these good roots, they dedicate everything to adorn all the pure lands of all the Buddhas, constantly performing Buddha-deeds, skillfully possessing all merits, departing from all falsehoods and without any attachment. Because of the dedication, they have obtained endless good roots. This is called 'Endless Treasury of Merit Dedication'. Sixth, Bodhisattvas bestow inner wealth (body) and outer wealth (possessions) according to the wishes of sentient beings. Seeing various suffering people, they compassionately take their suffering upon themselves, firmly abiding in the merit of freedom. After dedicating these good merits, they enable all beings to obtain great wisdom and eliminate great suffering. This is called 'Conforming to All Firm Good Roots Dedication'. Seventh, Bodhisattvas are able to increase all good roots, cultivate and ultimately abide in the power of patience, close the gates of evil destinies, and forever depart from perversion.

倒。不著諸行。一切善根由皆悉迴向。為一切眾生作功德藏。音覆一切。拔出生死。令得眾善。等無差異。名等心隨順一切眾生迴向。八者菩薩成就念智。安住不動心。無所依。寂然不亂。不違一切平等正法。嚴剎度生。所修諸善皆順如相而為迴向。名如相迴向。九者菩薩所攝善根離憍慢等。所有縛著得解脫心。行普賢行。所習諸善不執為己及以他人。以無縛著解脫之心迴向。饒益品物一切故。名無著無縛解脫心迴向。十者此菩薩離垢繒系頂。受大法師記。法施化生。嚴凈世界。出生智等悉同虛界而無限量。凡有善根修于迴向。悉等法界故。名法界無盡迴向。如此等義廣如華嚴。恐繁不具。前二十九心全第三十少分而屬資糧。三十少分屬後加行。問此位初首而有十信。謂信進念定慧施戒護愿迴向。計心四十。何故但言三十心耶。答即十住中初住離出。以初發心而甚難故。故離出也。設有聖教言四十心。當知即據總別說也。理實三十。

第二加行位者。亦分總別。總言加行者。加功用行而趣見道故。名加行。故唯識云。近見道故立加行名。即此亦名順抉擇分。言抉擇者。體即是智。決簡于疑。疑不決故。擇者簡見。見不擇故。智異於彼。故名抉擇。分者支分。此抉擇體即是見道。七覺支中是其一支。故名為分。順

【現代漢語翻譯】現代漢語譯本：不執著于各種行為，將一切善根全部迴向，為一切眾生積聚功德寶藏。其音聲覆蓋一切，拔除眾生的生死之苦，使他們獲得各種善果，平等無差別。這稱為等心隨順一切眾生迴向。第八種是菩薩成就念智，安住于不動的心，無所依賴，寂靜而不散亂，不違背一切平等正法，莊嚴佛土度化眾生，所修習的各種善行都順應真如之相而進行迴向。這稱為如相迴向。第九種是菩薩所攝取的善根遠離驕慢等煩惱，所有束縛都得到解脫，以解脫之心行普賢行（Samantabhadra's practices），所修習的各種善行不執著于自己或他人，以無縛著解脫之心迴向，饒益一切眾生。這稱為無著無縛解脫心迴向。第十種是這位菩薩頭頂已解下垢繒，接受大法師的授記，以佛法教化眾生，莊嚴清凈世界，所出生的智慧等同於虛空界而沒有窮盡。凡所有善根都修習迴向，全部等同於法界。這稱為法界無盡迴向。這些意義廣泛如《華嚴經》（Avatamsaka Sutra）所說，因篇幅所限不再詳述。前面的二十九心全部屬於第三十心的少部分，屬於資糧位，第三十心的少部分屬於後面的加行位。問：此位最初有十信，即信、進、念、定、慧、施、戒、護、愿、迴向，總計四十心，為什麼只說三十心呢？答：因為十住中的初住（first stage of dwelling）非常難，所以單獨列出。如果聖教中說有四十心，應當知道那是總說和別說的區別。實際上是三十心。第二加行位也分為總說和別說。總的來說，加行是指增加功用行而趨向見道（path of seeing），所以稱為加行。因此，《唯識論》（Vijnaptimatrata-siddhi）說：『因為接近見道，所以立名為加行。』這裡也稱為順抉擇分。抉擇的體性就是智慧，能決斷疑惑，因為疑惑不能決斷。擇是簡擇見解，因為見解不能簡擇。智慧不同於它們，所以稱為抉擇。分是支分，此抉擇的體性就是見道，是七覺支（seven factors of enlightenment）中的一支，所以稱為分。順應。

【English Translation】 English version: Not being attached to various actions, dedicating all roots of goodness entirely, accumulating merit and virtue treasures for all sentient beings. Its sound covers everything, extracting sentient beings from the suffering of birth and death, enabling them to obtain all kinds of goodness, equally without difference. This is called dedicating with an equal mind, according with all sentient beings. The eighth is when a Bodhisattva achieves mindfulness and wisdom, dwells in an immovable mind, without reliance, tranquil and undisturbed, not violating all equal and correct Dharma, adorning Buddha lands and liberating sentient beings, and all the virtuous deeds cultivated are dedicated in accordance with the Suchness aspect. This is called dedicating in accordance with the Suchness aspect. The ninth is when the virtuous roots gathered by a Bodhisattva are free from arrogance and other afflictions, all bonds are liberated, practicing Samantabhadra's practices, and all the virtuous deeds cultivated are not attached to oneself or others, dedicating with a mind of non-attachment and liberation, benefiting all beings. This is called dedicating with a mind of non-attachment and liberation. The tenth is when this Bodhisattva has removed the defiled cloth from their head, received the prediction of a great Dharma master, transforms sentient beings with the Dharma, adorns and purifies the world, and the wisdom that arises is equal to the realm of space and without end. All virtuous roots are cultivated and dedicated, all equal to the Dharma realm. This is called dedicating to the inexhaustible Dharma realm. These meanings are as extensive as described in the Avatamsaka Sutra, and will not be detailed due to space limitations. The previous twenty-nine minds all belong to a small part of the thirtieth mind, belonging to the accumulation stage, and a small part of the thirtieth mind belongs to the subsequent application stage. Question: At the beginning of this stage, there are ten faiths, namely faith, progress, mindfulness, concentration, wisdom, giving, precepts, protection, vows, and dedication, totaling forty minds. Why are only thirty minds mentioned? Answer: Because the first stage of dwelling (first stage of dwelling) among the ten dwellings is very difficult, it is listed separately. If the sacred teachings say there are forty minds, it should be known that this is the difference between general and specific statements. In reality, there are thirty minds. The second stage of application is also divided into general and specific. Generally speaking, application refers to increasing effort and practice to approach the path of seeing, so it is called application. Therefore, the Vijnaptimatrata-siddhi says: 'Because it is close to the path of seeing, it is named application.' This is also called the part that accords with ascertainment. The nature of ascertainment is wisdom, which can resolve doubts, because doubts cannot be resolved. Ascertainment is the selection of views, because views cannot be selected. Wisdom is different from them, so it is called ascertainment. A part is a branch, and the nature of this ascertainment is the path of seeing, which is one of the seven factors of enlightenment, so it is called a part. In accordance with.

者趣向欣求之義。加行位中𤏙等善根欣求趣向彼抉擇分。故𤏙等善名順抉擇。故唯識云。此四總名順抉擇分。順趣真實抉擇分故。其別名者。一𤏙。此位菩薩初得見道火。相前故。名為𤏙。然見道體能斷煩惱。如火燒薪。故喻於火。𤏙位菩薩未得火體。而得火相。故名𤏙也。二頂。此位菩薩依尋思智觀所取空。此位功極。故名為頂。頂者極義。如山之頂上之極也。三忍。忍者印可達悟之義也。此位菩薩知忘執識及心外境而體皆空。故名為忍。四世第一法。此位菩薩所得智等。一切世間所有法中無先此者。名世第一。

第三通達位者。亦分二種。一釋總名。言通達者。證會之義也。此位菩薩無漏之智了證真如。故名通達。即唯識云。加行無間此智生時。體會真如。名通達位。此通達位即是見道。唯識等云。通達位者。謂諸菩薩所住見道。見道名者即無漏智。照理名見。故唯識云。初照理故亦名見道。道游履義。行人游履趣于極果。或通運義。通執行人至於極果。故名為道。次釋別名。一真見道。體離虛妄。親能證理。實能斷障。故名為真。又釋。真者是理。見者是智。證真之智。名真見道。二相見道。相者類似之義。真見道后而起於此行解。安摸仿像真見所有功能。不能證理及斷于障。類似於真。故名相見。

【現代漢語翻譯】現代漢語譯本：『者』有趨向和欣求的含義。在加行位中，燠（煖法的異體字，指暖位）、頂、忍、世第一法等善根欣求趨向于抉擇分。因此，燠等善根被稱為順抉擇分。所以《唯識論》說：『這四者總稱為順抉擇分，因為它們順著趨向真實的抉擇分。』它們的別名是：一、燠（煖）。此位的菩薩初得見道之火的先兆，所以稱為燠。然而，見道的本體能夠斷除煩惱，就像火燒柴一樣，所以用火來比喻。燠位的菩薩尚未得到火的本體，而是得到了火的先兆，所以稱為燠。二、頂。此位的菩薩依靠尋思智來觀察所取之空。此位的功用達到極致，所以稱為頂。頂是極致的意思，就像山頂是山上的最高處一樣。三、忍。忍是認可和通達領悟的意思。此位的菩薩知道忘執識以及心外的境界，它們的本體都是空，所以稱為忍。四、世第一法。此位的菩薩所得到的智慧等，在一切世間所有法中沒有先於它的，所以稱為世第一。

第三是通達位，也分為兩種：一、解釋總名。通達，是證悟和會合的意思。此位的菩薩用無漏的智慧了悟和證會真如，所以稱為通達。也就是《唯識論》所說：『在加行位之後，無間地生起這種智慧時，體會真如，稱為通達位。』這個通達位就是見道。《唯識論》等說：『通達位，是指諸位菩薩所住的見道。』見道這個名稱是指無漏智，照見真理稱為見。所以《唯識論》說：『因為最初照見真理，所以也稱為見道。』道有遊歷和行進的含義，修行人遊歷行進趨向于最高的果位；或者有通達和運載的含義，通達運載修行人到達最高的果位，所以稱為道。二、解釋別名：一、真見道。本體遠離虛妄，親自能夠證悟真理，真實能夠斷除障礙，所以稱為真。又解釋，真指的是真理，見指的是智慧，證悟真理的智慧，稱為真見道。二、相見道。相是類似的意思。在真見道之後生起這種行解，暗中模模擬見道的所有功能，但不能證悟真理和斷除障礙，類似於真見道，所以稱為相見道。

【English Translation】 English version: '者' (zhě) has the meaning of inclination and aspiration. In the stage of application (加行位, jiā xíng wèi), the roots of goodness such as Warmth (𤏙, nuǎn - a variant of 煖, referring to the stage of warmth), Peak (頂, dǐng), Forbearance (忍, rěn), and the Highest Worldly Dharma (世第一法, shì dì yī fǎ) aspire and incline towards the decisive aspect (抉擇分, jué zé fēn). Therefore, the good roots such as Warmth are called 'in accordance with the decisive' (順抉擇, shùn jué zé). Hence, the Consciousness-Only (唯識, wéi shí) says: 'These four are collectively named 'in accordance with the decisive', because they accord with and tend towards the true decisive aspect.' Their specific names are: 1. Warmth (𤏙, nuǎn). The Bodhisattva in this stage initially obtains the foreshadowing of the fire of the Path of Seeing (見道, jiàn dào). Therefore, it is called Warmth. However, the essence of the Path of Seeing can sever afflictions, just as fire burns firewood. Hence, it is likened to fire. The Bodhisattva in the stage of Warmth has not yet obtained the essence of fire, but has obtained the foreshadowing of fire. Therefore, it is called Warmth. 2. Peak (頂, dǐng). The Bodhisattva in this stage relies on discursive wisdom (尋思智, xún sī zhì) to contemplate the emptiness of what is apprehended. The merit in this stage reaches its extreme. Therefore, it is called Peak. Peak means the extreme, like the summit of a mountain is the highest point. 3. Forbearance (忍, rěn). Forbearance means to acknowledge and attain understanding. The Bodhisattva in this stage knows that the consciousness clinging to forgetfulness (忘執識, wàng zhí shí) and the external realms of the mind are all empty in essence. Therefore, it is called Forbearance. 4. The Highest Worldly Dharma (世第一法, shì dì yī fǎ). Among all the dharmas in all the worlds, there is nothing prior to the wisdom and other attainments of the Bodhisattva in this stage. Therefore, it is called the Highest Worldly Dharma.

Third is the stage of Thorough Understanding (通達位, tōng dá wèi), which is also divided into two types: 1. Explanation of the general name. Thorough Understanding means the meaning of realization and convergence. The Bodhisattva in this stage realizes and converges with Suchness (真如, zhēn rú) through non-outflow wisdom (無漏之智, wú lòu zhī zhì). Therefore, it is called Thorough Understanding. That is, the Consciousness-Only says: 'Immediately after the stage of application, when this wisdom arises, it experiences Suchness, and is called the stage of Thorough Understanding.' This stage of Thorough Understanding is the Path of Seeing. The Consciousness-Only and others say: 'The stage of Thorough Understanding refers to the Path of Seeing in which the Bodhisattvas reside.' The name Path of Seeing refers to non-outflow wisdom. Illuminating the principle is called Seeing. Therefore, the Consciousness-Only says: 'Because it initially illuminates the principle, it is also called the Path of Seeing.' Path has the meaning of traveling and traversing. The practitioner travels and traverses towards the ultimate fruit; or it has the meaning of thoroughness and conveyance. It thoroughly conveys the practitioner to the ultimate fruit. Therefore, it is called Path. 2. Explanation of the specific names: 1. True Path of Seeing (真見道, zhēn jiàn dào). Its essence is free from falsehood, it can personally realize the principle, and it can truly sever obstacles. Therefore, it is called True. Another explanation is that True refers to the principle, and Seeing refers to wisdom. The wisdom that realizes the truth is called the True Path of Seeing. 2. Similar Path of Seeing (相見道, xiāng jiàn dào). Similar means resembling. After the True Path of Seeing, this practice and understanding arise, secretly imitating all the functions of the True Path of Seeing, but it cannot realize the principle or sever obstacles. It is similar to the True. Therefore, it is called the Similar Path of Seeing.

第四修習位者。亦開二種。一釋總名。此位菩薩而更進修無分別智。斷所餘障。故名修習。唯識等云。為斷余障證得轉依。複數修習無分別智。是以此位名修習也。二顯別名。又分為二。初釋總地名。后解十別號。此修習位能為依持生長之義。故名為地。唯識等云。與所修行為勝依持。令得生長。故名為地。十別號者。一此地菩薩始入于聖證二空理。能利自他。所以大喜。是故此地名極喜地。故瑜伽等云。得未曾得出世間心。具證二空。能益自他生大歡喜。二此地菩薩具清凈戒棄破戒惑。破戒惑法染污行人。名之為垢。此地能捨。名離垢地。故瑜伽等云。遠離一切微細犯戒。三此地菩薩由得勝定及殊妙教四種總持。以此為因能起三慧。三慧而能照法顯現。名之為光。此地定等能起慧光。所以此地名發光地。故瑜伽等云。能為無量智光依止。四此地菩薩妙慧殊勝能斷煩惱。如火焚薪。是故此地名焰慧地。故瑜伽等云。燒諸煩惱智如火焰。五此地菩薩能令俗諦有分別智而與真諦無分別智同時俱起。以互違法。令不相違一時並生。故名難也。前之四地而未能得今乃得之。故稱為勝。勝前地也。是以此地名難勝地。故瑜伽等云。方便修習最極艱難方得自在。六此地菩薩能起勝智觀十二緣。不作染凈二差別行。有此勝智現生

【現代漢語翻譯】現代漢語譯本第四修習位，也分為兩種解釋。第一種是解釋總名。此位的菩薩更加精進地修習無分別智，斷除剩餘的障礙，所以叫做『修習』。《唯識》等論典說，爲了斷除剩餘的障礙，證得轉依，反覆修習無分別智，因此此位名為『修習』。第二種是顯示別名，又分為兩個部分：首先解釋總的地名，然後解釋十個別號。這個修習位具有依持和生長的意義，所以叫做『地』。《唯識》等論典說，因為能為所修行的法提供殊勝的依持，使其得以生長，所以叫做『地』。十個別號是：第一，此地的菩薩開始進入聖位，證悟二空之理（人空和法空），能夠利益自己和他人，所以非常歡喜，因此此地名為極喜地（Pramudita）。《瑜伽師地論》等論典說，獲得前所未有的出世間心，完全證悟二空，能夠利益自己和他人，產生極大的歡喜。第二，此地的菩薩具有清凈的戒律，捨棄了破戒的惑業。破戒的惑業會染污修行人，被稱為『垢』，此地能夠捨棄這些垢，所以名為離垢地（Vimala）。《瑜伽師地論》等論典說，遠離一切細微的犯戒行為。第三，此地的菩薩由於獲得殊勝的禪定以及殊妙的教法，四種總持（陀羅尼），以此為因能夠生起聞、思、修三慧。三慧能夠照亮法性，使其顯現，被稱為『光』，此地的禪定等能夠生起智慧之光，所以此地名為發光地（Prabhakari）。《瑜伽師地論》等論典說，能夠成為無量智慧之光的依止。第四，此地的菩薩的妙慧非常殊勝，能夠斷除煩惱，就像火焚燒柴薪一樣，因此此地名為焰慧地（Arcismati）。《瑜伽師地論》等論典說，焚燒各種煩惱，智慧如同火焰。第五，此地的菩薩能夠使俗諦的有分別智和真諦的無分別智同時生起。因為二者互相違背，此地能使它們不相違背，一時並生，所以叫做『難』。之前的四地未能得到這種能力，現在才得到，所以稱為『勝』，勝過之前的地。因此此地名為難勝地（Sudurjaya）。《瑜伽師地論》等論典說，通過方便修習，極其艱難才能獲得自在。第六，此地的菩薩能夠生起殊勝的智慧，觀察十二緣起，不作染凈兩種差別的行持。有了這種殊勝的智慧，現在生起

【English Translation】 English version The fourth stage of cultivation is also explained in two ways. The first is to explain the general name. Bodhisattvas in this stage further cultivate non-discriminating wisdom and eliminate remaining obstacles, hence it is called 'Cultivation'. The Vijnaptimatrata and other treatises state that in order to eliminate remaining obstacles and attain the transformation of the basis (Paravrtti), one repeatedly cultivates non-discriminating wisdom. Therefore, this stage is called 'Cultivation'. The second is to reveal the specific names, which is further divided into two parts: first, to explain the general name of the ground (Bhumi), and then to explain the ten specific names. This stage of cultivation has the meaning of support and growth, hence it is called 'Ground'. The Vijnaptimatrata and other treatises state that it is called 'Ground' because it provides excellent support for the practices being cultivated, allowing them to grow. The ten specific names are: First, the Bodhisattva of this ground begins to enter the holy state, realizing the truth of the two emptinesses (emptiness of self and emptiness of phenomena), and is able to benefit themselves and others, so they are very joyful. Therefore, this ground is called the Extremely Joyful Ground (Pramudita). The Yogacarabhumi-sastra and other treatises state that one obtains an unprecedented supramundane mind, fully realizes the two emptinesses, and is able to benefit themselves and others, generating great joy. Second, the Bodhisattva of this ground possesses pure precepts and abandons the defilements of breaking precepts. The defilements of breaking precepts pollute practitioners and are called 'stains'. This ground is able to abandon these stains, so it is called the Stainless Ground (Vimala). The Yogacarabhumi-sastra and other treatises state that one is far from all subtle violations of precepts. Third, the Bodhisattva of this ground, due to obtaining excellent samadhi and extraordinary teachings, the four kinds of retention (Dharani), is able to generate the three wisdoms of hearing, thinking, and meditation. The three wisdoms are able to illuminate the nature of phenomena, making it manifest, and are called 'light'. The samadhi of this ground is able to generate the light of wisdom, so this ground is called the Luminous Ground (Prabhakari). The Yogacarabhumi-sastra and other treatises state that it is able to become the support for immeasurable light of wisdom. Fourth, the Bodhisattva of this ground has excellent wisdom and is able to eliminate afflictions, just as fire burns firewood. Therefore, this ground is called the Blazing Wisdom Ground (Arcismati). The Yogacarabhumi-sastra and other treatises state that it burns all afflictions, and wisdom is like a flame. Fifth, the Bodhisattva of this ground is able to cause the discriminating wisdom of conventional truth and the non-discriminating wisdom of ultimate truth to arise simultaneously. Because the two contradict each other, this ground is able to make them not contradict each other, arising simultaneously, so it is called 'Difficult'. The previous four grounds were unable to obtain this ability, and now it is obtained, so it is called 'Superior', surpassing the previous grounds. Therefore, this ground is called the Difficult to Conquer Ground (Sudurjaya). The Yogacarabhumi-sastra and other treatises state that through skillful practice, it is extremely difficult to obtain freedom. Sixth, the Bodhisattva of this ground is able to generate excellent wisdom, observe the twelve links of dependent origination, and not engage in practices that differentiate between defilement and purity. With this excellent wisdom, it now arises

起故。所以此地名現前地。故瑜伽等云。觀察諸行。又于無相多修作意。方現在前。七此地菩薩唯修無相不起功用。功用之行創絕斯地。是以此地無相之行逾於二乘世間等行。故此名遠行地也。故瑜伽等云。能遠證入無缺無間無相作意。八此地菩薩妙無相智不被一切有相功用及諸煩惱而能鼓擊。所以此地名為不動。故瑜伽等云。不為現行煩惱所動。九此地菩薩得勝妙智。能善說法以利含識故。此地名為善慧地也。故瑜伽等云。說法自在。獲得無量廣大智慧。十此地菩薩而有勝智。能藏眾德。能斷諸障。能遍法身。義同於云能蔽于空而含於水。是以此地名法雲地。故瑜伽等云。粗重之體廣如虛空。法身圓滿譬如大云皆能遍覆。

第五究竟位者。功成事畢。故稱究竟。簡資糧等。彼之四位功未畢故。亦簡二乘。二乘所得菩提涅槃非高勝故。唯佛獨能所作皆辦功德最勝。得名究竟。

三出體者。資糧加行此之二位克性。皆以有漏加行智為其體故。見道克性。而以根本后得無漏二智為體。真相別故。其修習位十地皆以有為無為諸功德法。以為自體。究竟位者。即以如來菩提涅槃。以為其體。上雖列位釋名出體三節不同。總當第一辨位次也。

第二明修斷者。復開為二。一明所修之行。二說所斷之障。初修行

【現代漢語翻譯】現代漢語譯本：之所以這個地被稱為現前地，是因為《瑜伽師地論》等經論中說，要觀察諸行（一切現象）。並且要在無相（沒有固定形態）上多多修習作意（專注），才能使這個地顯現出來。第七地菩薩只修無相，不起任何功用（有為的努力）。功用之行在這個地完全斷絕。因此，這個地的無相之行超過了二乘（聲聞、緣覺）和世間等修行。所以這個地被稱為遠行地。《瑜伽師地論》等經論中說，能夠遠離地證入沒有缺失、沒有間隔的無相作意。第八地菩薩的微妙無相智慧不會被一切有相的功用以及各種煩惱所擾動。所以這個地被稱為不動地。《瑜伽師地論》等經論中說，不會被現行的煩惱所動搖。第九地菩薩獲得殊勝的智慧，能夠善巧地說法來利益眾生，所以這個地被稱為善慧地。《瑜伽師地論》等經論中說，說法自在，獲得無量廣大的智慧。第十地菩薩具有殊勝的智慧，能夠藏匿眾多功德，能夠斷除各種障礙，能夠周遍法身（佛的真身）。這就像云能夠遮蔽天空而包含水分一樣。因此，這個地被稱為法雲地。《瑜伽師地論》等經論中說，粗重的身體廣大如虛空，法身圓滿譬如大云，能夠普遍覆蓋一切。第五究竟位，指的是功德圓滿，事情完成，所以稱為究竟。這與資糧位等不同，因為那四個階段的功德還沒有完成。也與二乘不同，因為二乘所得到的菩提（覺悟）和涅槃（寂滅）不是最高勝的。只有佛才能做到所作皆辦，功德最為殊勝，所以得名究竟。第三，關於體性：資糧位和加行位這兩個階段的體性，都是以有漏的加行智作為其體性。見道的體性，是以根本智和后得智這兩種無漏的智慧作為體性，因為它們的真相不同。修習位的十地，都是以有為和無為的各種功德法作為自體。究竟位，則是以如來的菩提和涅槃作為其體性。上面雖然列出了位次、釋名、出體三個部分，但總的來說都是爲了辨別位次的。第二，闡明修習和斷除：又分為兩個方面。一是闡明所修習的行，二是說明所斷除的障礙。首先是修行。

【English Translation】 English version: The reason why this ground is called the 'Present Ground' (現前地) is because the Yogaśāstra and other scriptures state that one must observe all dharmas (諸行, all phenomena). Furthermore, one must cultivate manasikara (作意, attention) extensively on animitta (無相, absence of characteristics) in order for this ground to manifest. The bodhisattva of the seventh ground only cultivates animitta and does not initiate any karma (功用, volitional effort). The practice of karma is completely severed at this ground. Therefore, the practice of animitta on this ground surpasses the practices of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) and worldly practices. Hence, this ground is called the 'Far-Going Ground' (遠行地). The Yogaśāstra and other scriptures state that one is able to remotely enter into animitta-manasikara that is without deficiency or interruption. The subtle animitta-jñāna (無相智, wisdom of no-characteristics) of the bodhisattva of the eighth ground is not disturbed by any sa-nimitta-karma (有相功用, characterized effort) or afflictions. Therefore, this ground is called the 'Immovable Ground' (不動地). The Yogaśāstra and other scriptures state that one is not moved by manifest afflictions. The bodhisattva of the ninth ground obtains supreme wisdom and is able to skillfully teach the dharma to benefit sentient beings. Therefore, this ground is called the 'Good Wisdom Ground' (善慧地). The Yogaśāstra and other scriptures state that one has freedom in teaching the dharma and obtains immeasurable and vast wisdom. The bodhisattva of the tenth ground possesses supreme wisdom, is able to conceal numerous merits, is able to sever all obstacles, and is able to pervade the dharmakāya (法身, the body of the dharma). This is similar to how clouds are able to obscure the sky and contain water. Therefore, this ground is called the 'Cloud of Dharma Ground' (法雲地). The Yogaśāstra and other scriptures state that the gross body is as vast as space, and the perfected dharmakāya is like a great cloud that is able to universally cover everything. The fifth, the 'Ultimate Stage' (究竟位), refers to the completion of merit and the accomplishment of affairs, hence it is called 'Ultimate'. This is different from the 'Accumulation Stage' (資糧位) and others, because the merit of those four stages is not yet complete. It is also different from the Two Vehicles, because the bodhi (菩提, enlightenment) and nirvana (涅槃, cessation) obtained by the Two Vehicles are not the most supreme. Only the Buddha is able to accomplish all that needs to be done, and whose merit is the most supreme, hence the name 'Ultimate'. Third, regarding the nature: The nature of the 'Accumulation Stage' and the 'Application Stage' (加行位) is the sāsrava (有漏, with outflows) prayoga-jñāna (加行智, wisdom of application). The nature of the 'Path of Seeing' (見道) is the mūla-jñāna (根本智, fundamental wisdom) and pṛṣṭhalabdha-jñāna (后得智, subsequent wisdom), which are both anāsrava (無漏, without outflows), because their true nature is different. The ten grounds of the 'Cultivation Stage' (修習位) all take the saṃskṛta (有為, conditioned) and asaṃskṛta (無為, unconditioned) meritorious dharmas as their own nature. The 'Ultimate Stage' takes the bodhi and nirvana of the Tathāgata (如來, Thus Come One) as its nature. Although the above lists three parts - stages, explanations of names, and natures - they are all, in general, for distinguishing the order of the stages. Second, clarifying cultivation and abandonment: This is further divided into two aspects. One is to clarify the practices to be cultivated, and the other is to explain the obstacles to be abandoned. First is the practice.

中復分為二。初境後行。所言境者。謂即三性三無性等多種差別。今且略明三性之境。謂遍計所執。依他起性。圓成實性。是智所觀名之為境。故攝大乘名所應知。所應智者即是境也。問此三名體其義云何。答遍者周普。計者量度也。普計一切故名遍計。此能周遍量度之心。妄執一切五蘊等法為我為法。此所妄計我法等類。名為所執。所執之法但有假名。無其實體。故瑜伽云。謂隨言說依假名言建立自性。自性即是我法等性也。問所緣蘊等體性不無。能計妄情亦復是有。何故論云名計所執無自體耶。答蘊等緣生不離於識。非有似有。而非我法。妄情不了執為實有。計為我法。而離於識非一異等。此等所執離識我法及實有等。今說為無名計所執。不言識內非橫計者所有蘊等亦名無體。故唯識云。一切心及心所由熏習力所變二分。從緣生故。亦依他起。遍計依斯妄執定實有無一異俱不俱等。此二方名遍計所執。問遍計所執其體已明。能遍計心未知。何是。答有漏第七及染第六。此之二識妄執我等名能遍計。故攝論等言意識名為能遍計故。故八識中唯此二也。問第六妄執緣一切起。可名遍計。第七但緣第八起執。何得名遍。答第七執心是第六識執之類。故亦名遍計。依他起者。依者依託。他者非己。由仗於他自方得生。名依

【現代漢語翻譯】現代漢語譯本中復分為二：首先是境，然後是行。所謂『境』，指的是遍計所執性、依他起性、圓成實性等多種差別。現在先簡要說明三性的『境』。所謂遍計所執性（Parikalpita，虛妄分別），依他起性（Paratantra-svabhava，依他而生），圓成實性（Parinispanna，圓滿真實），是智慧所觀察的對象，被稱為『境』。所以《攝大乘論》中說，『所應知』、『所應智』，指的就是『境』。問：這三個名稱的體性和意義是什麼？答：『遍』是周遍，『計』是量度。普遍量度一切，所以叫做『遍計』。這種能夠周遍量度的心，虛妄地執著一切五蘊（Skandha）等法為『我』為『法』。這種被虛妄計度的『我』、『法』等類別，叫做『所執』。『所執』的法只有假名，沒有實際的體性。所以《瑜伽師地論》中說：『隨著言說，依據假名言建立自性』，這個『自性』就是『我』、『法』等自性。問：所緣的蘊等體性並非沒有，能計度的虛妄情識也是存在的，為什麼經論中說『名計所執無自體』呢？答：蘊等是因緣所生，不離於識，似有而非實有，並非真正的『我』、『法』。虛妄的情識不瞭解這一點，執著它們為實有，計度為『我』、『法』。而這些被執著的，離開識的『我』、『法』以及『實有』等，現在說它們是『無』，叫做『名計所執』。並不是說識內非橫計者所有的蘊等也叫做『無體』。所以《唯識論》中說：『一切心及心所由熏習力所變二分，從緣生故，亦依他起。遍計依斯妄執定實有無一異俱不俱等。此二方名遍計所執。』問：遍計所執性的體性已經明白了，能遍計的心是什麼還不清楚。答：有漏的第七識（末那識，Manas）以及染污的第六識（意識，Vijnana）。這兩種識虛妄地執著『我』等，叫做『能遍計』。所以《攝大乘論》等經論中說，意識叫做『能遍計』。所以在八識（Eight Consciousnesses）中只有這兩種識。問：第六識的虛妄執著緣於一切而生起，可以叫做『遍計』。第七識只是緣于第八識（阿賴耶識，Alaya-vijnana）而生起執著，怎麼能叫做『遍』呢？答：第七識執著第八識的心是第六識所執著的同類，所以也叫做『遍計』。所謂依他起性，『依』是依託，『他』不是自己，由於依賴於他才能產生，叫做『依他』。

【English Translation】 English version The repetition is divided into two parts: first the realm (境, jing), then the practice (行, xing). The so-called 'realm' refers to various distinctions such as the Parikalpita (遍計所執, biàn jì suǒ zhí, completely conceptualized nature), the Paratantra-svabhava (依他起性, yī tā qǐ xìng, dependent arising nature), and the Parinispanna (圓成實性, yuán chéng shí xìng, perfectly accomplished nature). Now, let's briefly explain the 'realm' of the three natures. The Parikalpita, the Paratantra-svabhava, and the Parinispanna are objects observed by wisdom, and are called 'realm'. Therefore, in the Mahāyānasaṃgraha (攝大乘論), it is said that 'what should be known' and 'what should be wisdom' refer to the 'realm'. Question: What are the substance and meaning of these three names? Answer: 'Parikalpita' (遍, biàn) means pervasive, and 'kalpita' (計, jì) means to measure. Pervasively measuring everything is called 'Parikalpita'. This mind that can pervasively measure falsely clings to all the five Skandhas (五蘊, wǔ yùn, aggregates) and other dharmas as 'self' and 'dharma'. These categories of 'self' and 'dharma' that are falsely conceived are called 'what is clung to'. The 'dharmas clung to' only have provisional names and no actual substance. Therefore, the Yogācārabhūmi-śāstra (瑜伽師地論) says: 'Following speech, based on provisional names, establish self-nature', and this 'self-nature' is the nature of 'self', 'dharma', etc. Question: The substance of the objects of perception, such as the Skandhas, is not non-existent, and the deluded consciousness that can conceive is also existent. Why does the treatise say 'the named and conceived has no self-nature'? Answer: The Skandhas, etc., arise from conditions and are inseparable from consciousness. They appear to exist but are not truly existent, and are not truly 'self' or 'dharma'. Deluded consciousness does not understand this and clings to them as real, conceiving them as 'self' and 'dharma'. And these things that are clung to, the 'self' and 'dharma' that are separate from consciousness, and 'real existence', etc., are now said to be 'non-existent', and are called 'named and conceived'. It is not said that the Skandhas, etc., within consciousness that are not possessed by those who conceive horizontally are also called 'without substance'. Therefore, the Vijñaptimātratāsiddhi (唯識論) says: 'All minds and mental factors are transformed into two parts by the power of habituation. Because they arise from conditions, they are also dependent arising. The Parikalpita falsely clings to them as definitely real, existent, non-existent, one, different, both, or neither. These two are called the Parikalpita.' Question: The substance of the Parikalpita has been clarified, but what the mind that can conceive is is still unclear. Answer: The contaminated seventh consciousness (Manas, 末那識) and the defiled sixth consciousness (Vijnana, 意識). These two consciousnesses falsely cling to 'self', etc., and are called 'what can conceive'. Therefore, the Mahāyānasaṃgraha and other treatises say that the Vijnana is called 'what can conceive'. Therefore, only these two consciousnesses are among the Eight Consciousnesses (Eight Consciousnesses). Question: The false clinging of the sixth consciousness arises from everything and can be called 'Parikalpita'. The seventh consciousness only arises from clinging to the eighth consciousness (Alaya-vijnana, 阿賴耶識), how can it be called 'pervasive'? Answer: The mind that the seventh consciousness clings to in the eighth consciousness is of the same kind as what the sixth consciousness clings to, so it is also called 'Parikalpita'. The so-called Paratantra-svabhava, 'Paratantra' (依, yī) means to rely on, and 'para' (他, tā) means not oneself. Because it depends on others to arise, it is called 'Paratantra'.

他起。起者生也。體即一切有漏無漏心及心所色等五塵從因緣生。皆名依他。故瑜伽云。謂從眾緣所起自性。圓成實者。圓者圓滿體。周遍義也。成即成就。非生滅義。實乃真實。非虛謬義。唯一真如具斯三義。名圓成實。故瑜伽論云。謂諸真如。聖智所行聖智境界。又釋。無漏有為亦名成實。故唯識云。無漏有為離倒究竟。勝用周遍。亦得此名。此意說云。無漏有為亦具三義。同於真如。亦名成實。言離倒者。而是實義。煩惱染法虛妄顛倒。不得實名。無漏不然。故名為實。言究竟者。即是成義。究竟能斷煩惱染法。成就此能。故名成也。勝用周遍者。是其圓義。能普斷惑。遍緣諸境。故名圓也。由此真如有為無漏並圓成也。辨中邊論第二亦云。真如涅槃無變異。故名圓成實。有為總攝一切聖道。于境無倒。亦名成實。攝大乘論亦取無為有為無漏名圓成實。故知成實通二種也。問何故瑜伽論但以五法中如為成實耶。答辨圓成實而有二門。一常無常門。但是常者名圓成實。離生滅故。無常即非。瑜伽據此。故以如如而為成實。正智體是生滅法故。故不取也。二漏無漏門。但是無漏即名成實。離顛倒故。有漏即非。所以中邊攝論唯識通據二門亦取正智。諸無漏法亦圓成實。故不相違。即此遍計其體全無。依他圓成體性是

【現代漢語翻譯】現代漢語譯本他起身。起身即是生起。『體』指的是一切有漏（有煩惱）和無漏（無煩惱）的心，以及心所（心理活動）和色等五塵（色、聲、香、味、觸）等，都是從因緣和合而生。這些都叫做『依他起』。所以《瑜伽師地論》中說：『所謂從眾多因緣所生起的自性。』『圓成實』指的是：『圓』是圓滿的本體，具有周遍的含義。『成』是成就，不是生滅的意思。『實』是真實，不是虛妄的意思。只有唯一的真如具備這三種含義，所以叫做『圓成實』。因此《瑜伽師地論》中說：『所謂諸真如，是聖智所行，聖智的境界。』另一種解釋是，無漏的有為法也叫做『成實』。所以《唯識論》中說：『無漏的有為法遠離顛倒，達到究竟，殊勝的作用周遍，也可以得到這個名稱。』這裡的意思是說，無漏的有為法也具備這三種含義，與真如相同，也可以叫做『成實』。『遠離顛倒』，就是『實』的含義。煩惱和染污的法是虛妄顛倒的，不能得到『實』的名稱。無漏的法不是這樣，所以叫做『實』。『達到究竟』，就是『成』的含義。究竟能夠斷除煩惱和染污的法，成就這種能力，所以叫做『成』。『殊勝的作用周遍』，就是『圓』的含義。能夠普遍地斷除迷惑，普遍地緣取各種境界，所以叫做『圓』。由此可知，真如和有為的無漏法都屬於圓成實。《辨中邊論》第二卷也說：『真如和涅槃沒有變異，所以叫做圓成實。有為法總攝一切聖道，對於境界沒有顛倒，也叫做成實。』《攝大乘論》也取無為法和有為的無漏法作為圓成實。所以知道成實通於兩種。問：為什麼《瑜伽師地論》只用五法中的真如作為圓成實呢？答：辨別圓成實有兩種途徑：一是常與無常的角度。只有常住不變的才能稱為圓成實，因為它遠離生滅。無常的就不是圓成實。《瑜伽師地論》就是根據這個角度，所以用真如作為圓成實。正智的本體是生滅法，所以不取。二是漏與無漏的角度。只有無漏的才能稱為圓成實，因為它遠離顛倒。有漏的就不是圓成實。所以《辨中邊論》、《攝大乘論》和《唯識論》從這兩個角度出發，也取正智。各種無漏法也是圓成實，所以並不矛盾。遍計所執性（Parikalpita）（完全虛假不實的性質）的本體完全是虛無的，依他起性（Paratantra）（依賴於其他條件而存在的性質）和圓成實性（Parinispanna）（通過修行而實現的真實性質）的本體是存在的。

【English Translation】 English version He arises. Arising is birth. 『Substance』 refers to all contaminated (with afflictions) and uncontaminated (without afflictions) minds, as well as mental activities and the five dusts (form, sound, smell, taste, touch), etc., all arising from causes and conditions. These are all called 『Paratantra』 (dependent origination). Therefore, the Yogacarabhumi-sastra says: 『That which arises from numerous causes and conditions.』『Parinispanna』 (perfected reality) refers to: 『Parini』 (perfected) is the perfect essence, with the meaning of pervasiveness. 『Spanna』 (accomplished) is accomplishment, not the meaning of arising and ceasing. 『Reality』 is truth, not the meaning of falsity. Only the one suchness possesses these three meanings, so it is called 『Parinispanna』. Therefore, the Yogacarabhumi-sastra says: 『The suchnesses are the realm traversed by the wisdom of the sages, the object of the wisdom of the sages.』 Another explanation is that uncontaminated conditioned dharmas are also called 『Spanna』 (accomplished reality). Therefore, the Vijnaptimatrata-siddhi-sastra says: 『Uncontaminated conditioned dharmas are free from inversion, reaching ultimate completion, and their superior function is pervasive, so they also obtain this name.』 The meaning here is that uncontaminated conditioned dharmas also possess these three meanings, being the same as suchness, and can also be called 『Spanna』 (accomplished reality). 『Free from inversion』 is the meaning of 『reality』. Afflictions and defiled dharmas are false and inverted, and cannot obtain the name of 『reality』. Uncontaminated dharmas are not like this, so they are called 『reality』. 『Reaching ultimate completion』 is the meaning of 『accomplishment』. Ultimately able to sever afflictions and defiled dharmas, accomplishing this ability, so it is called 『accomplishment』. 『Superior function is pervasive』 is the meaning of 『Parini』 (perfected). Able to universally sever delusions and universally cognize all realms, so it is called 『Parini』 (perfected). From this, it can be known that suchness and uncontaminated conditioned dharmas both belong to Parinispanna (perfected reality). The second chapter of the Madhyantavibhaga-karika also says: 『Suchness and Nirvana do not change, so they are called Parinispanna (perfected reality). Conditioned dharmas encompass all noble paths, and are without inversion towards objects, so they are also called Spanna (accomplished reality).』 The Mahayanasamgraha also takes unconditioned dharmas and uncontaminated conditioned dharmas as Parinispanna (perfected reality). Therefore, it is known that Spanna (accomplished reality) encompasses two types. Question: Why does the Yogacarabhumi-sastra only use suchness among the five dharmas as Parinispanna (perfected reality)? Answer: Distinguishing Parinispanna (perfected reality) has two approaches: one is from the perspective of permanence and impermanence. Only that which is permanent can be called Parinispanna (perfected reality), because it is free from arising and ceasing. That which is impermanent is not Parinispanna (perfected reality). The Yogacarabhumi-sastra is based on this perspective, so it uses suchness as Parinispanna (perfected reality). The essence of correct wisdom is a dharma of arising and ceasing, so it is not taken. The second is from the perspective of contaminated and uncontaminated. Only that which is uncontaminated can be called Parinispanna (perfected reality), because it is free from inversion. That which is contaminated is not Parinispanna (perfected reality). Therefore, the Madhyantavibhaga-karika, Mahayanasamgraha, and Vijnaptimatrata-siddhi-sastra, from these two perspectives, also take correct wisdom. Various uncontaminated dharmas are also Parinispanna (perfected reality), so there is no contradiction. The essence of Parikalpita (imagined nature) is completely non-existent, while the essence of Paratantra (dependent nature) and Parinispanna (perfected nature) exists.

有。故契經云。有為無為名之為有。我及我所說之為空。有為無為依他成實。我及我所是遍計也。三性有無諒可知矣。觀遍計境我法體無。但可令知不生妄執。觀依他性。染者惑業及以苦果。可須斷除。凈者即是資糧加行見道修道所行之行。可令修習。觀圓成實而令求證。三無性等所餘之境恐繁不說。

次修行中又分為二。初明發心。后明修行。發心又二。初明發心。后明發愿。初發心者。將求大果。必要先發菩提之心。由發此心。欣彼果故。因能修行斷諸惑障。證大涅槃心。若不發。便無欣趣。欣趣既無。誰有修行。行若不修。何能斷障。障不能斷。詎得菩提。故華嚴經十住初首名發心住。般若經論十八住中。第一亦名發心行住。唯識亦云。從發深固大菩提心。是以第一先鬚髮心。由發心故入僧祇數。發心之義準諸經論。今者略以十門分別。一明菩提心之體性。二彰所因。三顯行相。四辨所緣。五明勝利。六談德量。七挍勝劣。八辨其喻。九明退緣。十彰守護。一體性者。以信精進正念正定正慧為體。故攝論云。清凈增上力堅固心升進名菩薩。初修無數三大劫增上力者。即信等五。故以信等而為自體。二彰所因者。按諸經論。因不一徒。略陳梗概。故大集經云。眾產生就十六種法。能發菩提心。一常修上心瑩

磨諸根。二勤修諸善莊嚴功德。三至心持戒不生悔厭。四修集大悲憐愍眾生。五信佛世尊有大慈悲。六為諸眾生受行諸苦。七能壞眾生所有苦惱。八調伏諸根具足正見。九心無所畏不求諸有。十樂求佛智不樂二乘。十一受樂不慢。受苦無悔。十二恭敬智慧破壞憍慢。十三知恩報恩。十四具足身力。十五護持正法。十六不斷三寶。又瑜伽論菩薩地說。菩薩發心由四種緣四因四力而能發心。言四緣者。一見諸佛菩薩有不思議神變威力。或從可信聞如是事。既聞是已。于大菩提深生信解。因斯發大菩提心。二雖不見聞佛及菩薩神通功德。于菩薩藏聞已深信。為得如來微妙智故發菩提心。三或有一類。雖不見佛及以聽說如是正法。而見一切菩薩藏法將欲滅沒。便作是念。菩薩藏法久住世間。能拔無量眾生大苦。我應住持菩薩藏法發菩提心。為滅無量眾生大苦。為護菩薩藏增上力故。于如來智深生信解而得發心。四者或有一類。雖不睹見正法欲滅。而於末劫見諸濁惡眾生身心十隨煩惱之所惱亂。謂多愚癡。多無慚愧。多諸慳嫉。多諸憂苦。多諸粗重。多諸煩惱。多諸惡行。多諸放逸。多諸懈怠。多諸不信。見是事已便作是念。大濁惡世於今正起。諸隨煩惱之所惱亂。能發下劣聲聞心者。尚難可得。況于無上正等菩提能發心者。我

【現代漢語翻譯】現代漢語譯本磨礪諸根（控制感官）。二、勤奮修習各種善行，莊嚴功德。三、以至誠之心持守戒律，不生後悔和厭倦。四、修集廣大的慈悲心，憐憫一切眾生。五、深信佛世尊具有廣大的慈悲。六、爲了救度眾生，甘願承受各種苦難。七、能夠破除眾生所有的苦惱。八、調伏諸根，具足正確的見解。九、內心無所畏懼，不貪求三界輪迴中的果報。十、樂於追求佛的智慧，不樂於成為聲聞、緣覺二乘。十一、享受快樂時不驕慢，承受痛苦時不後悔。十二、恭敬有智慧的人，破除自身的驕慢。十三、知恩圖報。十四、具足強健的身體。十五、護持正法。十六、使佛法僧三寶不斷絕。此外，《瑜伽師地論·菩薩地》中說，菩薩發菩提心，由四種因緣、四種因、四種力而能夠發起。所說的四種因緣是：一、見到諸佛菩薩具有不可思議的神變威力，或者從可信之人處聽聞此事。聽聞之後，對大菩提產生深刻的信心和理解，因此發起大菩提心。二、雖然沒有親見或聽聞佛及菩薩的神通功德，但聽聞菩薩藏的教法后深信不疑，爲了獲得如來微妙的智慧而發菩提心。三、或者有一類人，雖然沒有親見佛，也沒有聽聞這樣的正法，但見到一切菩薩藏的教法將要滅亡，便這樣想：菩薩藏的教法長久住世，能夠拔除無量眾生的巨大痛苦，我應當住持菩薩藏的教法，發起菩提心，爲了滅除無量眾生的巨大痛苦，爲了守護菩薩藏的增上力，對如來的智慧產生深刻的信心和理解，從而得以發心。四、或者有一類人，雖然沒有看到正法將要滅亡，但在末法時代，看到各種污濁惡劣的眾生，身心被十種隨煩惱所困擾，即：多愚癡、多無慚愧、多諸慳吝嫉妒、多諸憂愁痛苦、多諸粗重、多諸煩惱、多諸惡行、多諸放逸、多諸懈怠、多諸不信。看到這些事情后，便這樣想：大濁惡世現在正在興起，各種隨煩惱所困擾，能夠發起下劣的聲聞心的人，尚且難以得到，更何況是對於無上正等菩提能夠發起心的人呢？我

【English Translation】 English version Subduing the senses (controlling the sense organs). Second, diligently cultivate all kinds of good deeds to adorn merit. Third, uphold the precepts with sincerity, without regret or weariness. Fourth, cultivate great compassion, pitying all sentient beings. Fifth, deeply believe that the Buddha World-Honored One possesses great compassion. Sixth, for the sake of saving sentient beings, willingly endure all kinds of suffering. Seventh, be able to destroy all the suffering of sentient beings. Eighth, subdue the senses and possess correct views. Ninth, have no fear in the heart and do not crave rewards in the cycle of rebirth. Tenth, be happy to seek the wisdom of the Buddha, not happy to be a Śrāvaka or Pratyekabuddha. Eleventh, do not be arrogant when enjoying happiness, and do not regret when enduring suffering. Twelfth, respect the wise and destroy one's own arrogance. Thirteenth, be grateful and repay kindness. Fourteenth, possess a strong body. Fifteenth, protect and uphold the Dharma. Sixteenth, ensure that the Three Jewels (Buddha, Dharma, Sangha) are not cut off. Furthermore, the Yogācārabhūmi-śāstra, in the section on the Bodhisattva grounds, states that a Bodhisattva's aspiration for Bodhi arises from four conditions, four causes, and four powers. The four conditions are: First, seeing the inconceivable miraculous powers of the Buddhas and Bodhisattvas, or hearing about such things from a reliable source. Having heard this, one develops deep faith and understanding in the Great Bodhi, and therefore generates the Great Bodhicitta (aspiration for enlightenment). Second, although one has not personally seen or heard of the miraculous virtues of the Buddhas and Bodhisattvas, one deeply believes after hearing the teachings of the Bodhisattva-piṭaka (Bodhisattva's teachings), and generates Bodhicitta in order to obtain the subtle wisdom of the Tathāgata (Buddha). Third, or there is a type of person who, although they have not personally seen the Buddha, nor heard such a Dharma, sees that all the teachings of the Bodhisattva-piṭaka are about to perish, and then thinks: 'The teachings of the Bodhisattva-piṭaka, if they remain in the world for a long time, can remove the great suffering of countless sentient beings. I should uphold the teachings of the Bodhisattva-piṭaka and generate Bodhicitta, in order to eliminate the great suffering of countless sentient beings, and to protect the increasing power of the Bodhisattva-piṭaka.' They develop deep faith and understanding in the wisdom of the Tathāgata, and thus are able to generate Bodhicitta. Fourth, or there is a type of person who, although they have not seen the Dharma about to perish, sees in the degenerate age that various impure and evil sentient beings are disturbed in body and mind by the ten secondary afflictions, namely: much ignorance, much shamelessness, much stinginess and jealousy, much sorrow and suffering, much heaviness, much affliction, much evil conduct, much indulgence, much laziness, and much disbelief. Having seen these things, they then think: 'The great degenerate age is now arising, and various secondary afflictions are disturbing sentient beings. It is already difficult to find someone who can generate the inferior Śrāvaka-citta (desire to be an arhat), let alone someone who can generate the aspiration for Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment)?' I

當應發大菩提心。令此惡世無量有情隨學於我起菩提愿。由見惡世發心難得增上力故。發菩提心。云何四因。一謂諸菩薩菩薩種姓而得具足。二賴佛菩薩善友攝受。三于諸眾生多起悲心。四于極多時生死大苦。難行苦行無有怯畏。云何四力。一謂諸菩薩由自功力。能于無上正等菩提。深生愛樂。二由他功力。深生愛樂。三宿習大乘相應善法。今得暫見諸佛菩薩。或暫得聞稱揚讚歎。即能速發大菩提心。況睹神力聞其正法。四于現法中。親近善士。聽聞正法。諦思惟等。長時修習種種善法。由此加行發菩提心。三顯行相者。希求為相。希求有二。一求菩提。二求利生。故瑜伽論云。菩薩起心求菩提時。發如是心。說如是言。愿我決定當證無上正等菩提能作有情一切義利。又云。最初發心。于諸眾生髮起二種善勝意樂。一者利益意樂。謂欲從諸不善處拔濟眾生安置善處。二者安樂意樂。謂于貧匱無依無怙諸眾生所。離染污心。欲與種種饒益樂具。又般若經論發心行住而有四義。一者廣大心。四生三界咸是慈悲所度之者。二第一心。咸令有情得無餘依涅槃勝果。三常心。雖度眾生。不見身外有眾生相。皆即我身。故能常度一切眾生。四不顛倒心。不起我執執有自他有情我等。此等諸教皆以決定希求二利。為發菩提心之行相。

四辨所緣者。恒以所求所度而為所緣。故大般若經云。善現白佛。初發菩提心菩薩何所思惟。佛言。恒正思惟一切相智。又瑜伽論云。以大菩提及諸有情一切義利。為所緣境。緣菩提故。自求當證。緣眾生故。悲心希濟。五明勝利者。大集經頌云。若樂喜發菩提心。如是乃能斷惡有。能為人天開正路。能閉八難邪險徑。諸根具足不盲聾。皆由至心發菩提。又頌云。能見十方諸世尊。能聞無上甘露味。若能至心發菩提。是故能破疑憍慢。無量智慧得自在。能為眾生說法界。華嚴經云。若有發菩提心。則為不斷一切佛種。則為嚴凈一切佛剎。則為成就一切眾生。則爲了達一切法性。則令一切諸眾生界悉得安穩。瑜伽菩薩地云。發心菩薩所攝善法有二種勝。一因二果。謂所攝善法皆是無上正等菩提能證因故。所攝無上是此果故。尚勝二乘。況餘一切世間因果。又云。發心菩薩有二勝利。一者初發心已即是眾生尊重福田。一切眾生皆應供養。亦作一切眾生父母。二者發心即能攝受無惱害福。由此菩薩成就如是無惱害福。得倍輪王護所守護。由得如是護所護故。若寢若悟若迷悶等。一切魍魎人非人等。不能嬈害。又此菩薩轉受餘生。由如是福所攝持故。少病無病。不為長時重病所觸。常益眾生無勞無損。六談德量者。華嚴經頌云

【現代漢語翻譯】現代漢語譯本四、辨別所緣（所緣：專注的對象）者。菩薩總是以所求的佛果和所要度化的眾生作為專注的對象。所以《大般若經》中說：『善現（須菩提的別名）問佛，初發菩提心（菩提心：為求證悟而發的心）的菩薩思惟什麼？』佛說：『恒常正確地思惟一切相智（一切相智：佛的智慧）。』又《瑜伽師地論》說：以大菩提（大菩提：偉大的覺悟）以及所有有情（有情：一切有生命的眾生）的一切義利作為所緣境。因為緣于菩提，所以自己求證；因為緣于眾生，所以以悲心希望救濟他們。五、闡明五種殊勝利益者。《大集經》的偈頌說：『如果樂於歡喜地發起菩提心，這樣才能斷除惡業，能為人天開闢正路，能關閉八難（八難：八種障礙修行的境況）的邪惡險徑。諸根（諸根：眼、耳、鼻、舌、身、意六根）具足，不盲不聾，都是由於至誠地發起菩提心。』又偈頌說：『能見到十方諸世尊，能聽到無上的甘露味（甘露味：佛法的滋味）。如果能至誠地發起菩提心，所以能破除疑惑和驕慢，無量的智慧得以自在，能為眾生說法界（法界：宇宙萬法）。』《華嚴經》說：『如果有人發起菩提心，就是不斷絕一切佛種（佛種：成佛的種子），就是莊嚴清凈一切佛剎（佛剎：佛所居住的國土），就是成就一切眾生，就是了達一切法性（法性：萬法的本性），就令一切諸眾生界都得到安穩。』《瑜伽菩薩地論》說：發起菩提心的菩薩所攝取的善法有兩種殊勝之處，一是因，二是果。所攝取的善法都是無上正等菩提（無上正等菩提：最高的、平等而正確的覺悟）的能證之因，所攝取的無上之果也是由此而來，尚且勝過二乘（二乘：聲聞乘和緣覺乘），更何況其他一切世間的因果。又說：『發起菩提心的菩薩有兩種殊勝利益，一是初發心后，立即成為眾生尊重和培植福德的良田，一切眾生都應該供養，也成為一切眾生的父母。二是發起菩提心就能攝受沒有惱害的福德。由此菩薩成就這樣的無惱害福德，得到超過轉輪王（轉輪王：統治世界的理想君王）的守護。由於得到這樣的守護，無論是睡眠、清醒還是迷悶等狀態，一切魍魎（魍魎：山精鬼怪）和非人（非人：鬼神等）都不能侵擾傷害。而且這位菩薩轉生到其他地方，由於這樣的福德所攝持，少病無病，不被長期的重病所困擾，常常利益眾生而沒有勞累和損失。六、談論功德和器量。《華嚴經》的偈頌說：

【English Translation】 English version Four, discerning the object of focus (所緣 Suo Yuan: the object of focus). Bodhisattvas always take the sought-after Buddhahood and the sentient beings to be liberated as the objects of focus. Therefore, the Great Perfection of Wisdom Sutra says: 'Subhuti (善現 Shan Xian, another name for Subhuti) asked the Buddha, 'What does a Bodhisattva who has initially aroused the Bodhi-mind (菩提心 Pu Ti Xin: the mind set on attaining enlightenment) contemplate?'' The Buddha said, 'Constantly and correctly contemplate the All-Knowing Wisdom (一切相智 Yi Qie Xiang Zhi: the wisdom of the Buddha).' Also, the Yoga-bhumi-sastra says: 'Take the Great Bodhi (大菩提 Da Pu Ti: great enlightenment) and all the benefits of all sentient beings (有情 You Qing: all living beings with consciousness) as the object of focus. Because of focusing on Bodhi, one seeks to realize it oneself; because of focusing on sentient beings, one hopes to help them with compassion.' Five, elucidating the five kinds of supreme benefits. The verse in the Great Collection Sutra says: 'If one is happy to arouse the Bodhi-mind, then one can cut off evil karma, open the right path for humans and gods, and close the evil and dangerous paths of the eight difficulties (八難 Ba Nan: eight kinds of situations that hinder practice). Having all faculties (諸根 Zhu Gen: the six faculties of eye, ear, nose, tongue, body, and mind) complete, not being blind or deaf, is all due to sincerely arousing the Bodhi-mind.' Another verse says: 'One can see the Buddhas of the ten directions, and hear the supreme nectar taste (甘露味 Gan Lu Wei: the taste of the Dharma). If one can sincerely arouse the Bodhi-mind, then one can break through doubts and arrogance, and unlimited wisdom can be attained freely, and one can speak the Dharma Realm (法界 Fa Jie: the universe and all its phenomena) for sentient beings.' The Flower Garland Sutra says: 'If someone arouses the Bodhi-mind, then they will not cut off all Buddha-seeds (佛種 Fo Zhong: the seeds of becoming a Buddha), they will adorn and purify all Buddha-lands (佛剎 Fo Cha: the lands where Buddhas reside), they will accomplish all sentient beings, they will understand all Dharma-nature (法性 Fa Xing: the nature of all phenomena), and they will bring peace and stability to all realms of sentient beings.' The Yoga-bhumi-sastra says: 'The virtuous dharmas collected by a Bodhisattva who has aroused the Bodhi-mind have two kinds of supremacy: one is the cause, and the other is the effect. The virtuous dharmas collected are all the cause of attaining the Unsurpassed Perfect Enlightenment (無上正等菩提 Wu Shang Zheng Deng Pu Ti: the highest, equal, and correct enlightenment), and the unsurpassed effect collected also comes from this. It is even superior to the Two Vehicles (二乘 Er Cheng: Sravaka Vehicle and Pratyekabuddha Vehicle), let alone all other worldly causes and effects.' It also says: 'A Bodhisattva who has aroused the Bodhi-mind has two kinds of supreme benefits: first, after initially arousing the mind, one immediately becomes a field of merit respected by sentient beings, and all sentient beings should make offerings, and one also becomes the parents of all sentient beings. Second, arousing the Bodhi-mind can collect blessings free from harm. Because of this, the Bodhisattva achieves such blessings free from harm, and receives protection exceeding that of a Wheel-Turning King (轉輪王 Zhuan Lun Wang: an ideal king who rules the world). Because of receiving such protection, whether sleeping, awake, or in a state of confusion, all goblins (魍魎 Wang Liang: mountain spirits and monsters) and non-humans (非人 Fei Ren: ghosts, gods, etc.) cannot disturb or harm them. Moreover, when this Bodhisattva is reborn elsewhere, due to the support of such blessings, they will have few illnesses or no illnesses, and will not be troubled by long-term serious illnesses, and will always benefit sentient beings without fatigue or loss.' Six, discussing merit and capacity. The verse in the Flower Garland Sutra says:

。發心功德不可量。充滿一切眾生界。眾智共說無能盡。何況所餘諸妙行。又云。若有菩薩。初發心誓求當證佛菩提。彼之功德無邊際。不可稱量。無與等。又云。菩薩于生死最初發心時。一向求菩提。堅固不可動。彼一念功德深廣無邊際。如來分別說窮劫猶不盡。發菩提心論云。如來言。如諸菩薩最初發心下劣一念福德果報。百千萬劫說不能盡。況復一日一月一歲。乃至百千所習諸心福德果報豈可說盡。何以故。菩薩所行無盡。欲令一切眾生皆住無生忍得無上菩提故。辨中邊論亦云。勝故無盡故。由利他不息。七挍勝劣者。大集經頌云。若有能發菩提心。是則能勝一切乘。能凈一切眾生心。亦能演說無上道。又云。如恒河沙等眾生悉住聲聞辟支佛乘。欲比菩薩初發心業。百分千分不可為喻。何以故。二乘之人自為解脫觀于煩惱。菩薩不爾。常為眾生得解脫故觀諸煩惱。又頌云。如恒河沙等世界。滿中妙寶持用施。雖有如是無量福。不如憐愍發菩提。無量億等恒沙佛。凈妙華香以供養。如是福德猶不如。發菩提心七卓步。八辨其喻者。大集經云。譬如小寶亦不可輕。何以故。如是小寶能作大事。多所利益。菩薩亦爾。初發心時亦不可輕。又云。如余小王一切悉屬轉輪聖王。一切人天亦復如是。悉來歸屬初發心菩薩。又

【現代漢語翻譯】現代漢語譯本：發菩提心的功德不可估量，它遍佈一切眾生界。即使是眾多的智者共同講述，也無法完全表達，更何況是其他各種殊勝的修行呢？經中又說：『如果有一位菩薩，最初發心立誓要證得佛的菩提果位，那麼他的功德是無邊無際、不可稱量、無與倫比的。』經中又說：『菩薩在生死輪迴中最初發菩提心的時候，一心一意地追求菩提，意志堅定不可動搖。這最初一念的功德深廣無邊，即使如來佛分別解說，窮盡無數劫也無法說完。』《發菩提心論》中說：『如來說，諸位菩薩最初發心時，即使是微不足道的一念善心所產生的福德果報，百千萬劫也說不完。更何況是一日、一月、一年，乃至百千年來所修習的各種心念所產生的福德果報，又怎麼能說得完呢？』『這是什麼原因呢？因為菩薩所行之事是無止境的，他們想要讓一切眾生都安住于無生法忍（Anutpattika-dharma-kshanti），證得無上菩提的緣故。』《辨中邊論》（Madhyāntavibhāga-bhāṣya）也說：『由於殊勝和無盡的緣故，因為利益眾生永不停止。』七、比較勝劣：《大集經》（Mahāsaṃnipāta Sūtra）的偈頌說：『如果有人能夠發起菩提心，那麼他就能勝過一切乘（Yana，此處指聲聞乘、緣覺乘等）。能夠凈化一切眾生的心，也能演說無上的佛道。』經中又說：『即使有如恒河沙數那麼多的眾生都安住在聲聞乘（Śrāvakayāna）或辟支佛乘（Pratyekabuddhayāna）中，想要與菩薩最初發心的功德相比，百分之一、千分之一都無法比得上。』『這是什麼原因呢？因為二乘（Śrāvakayāna and Pratyekabuddhayāna）之人只是爲了自己解脫而觀察煩惱，菩薩卻不是這樣，他們常常爲了眾生得到解脫而觀察各種煩惱。經中又有偈頌說：『如果用裝滿如恒河沙數那麼多世界的珍妙寶物來佈施，即使有這樣無量的福德，也不如對眾生生起憐憫之心而發起菩提心。用無量億個恒河沙數那麼多的佛，用清凈美好的鮮花和香來供養，這樣的福德仍然不如發起菩提心后所邁出的七步。』八、辨明譬喻：《大集經》中說：『譬如小小的寶物也不可輕視，這是為什麼呢？因為這樣的小寶物能夠成就大事，帶來許多利益。菩薩也是這樣，最初發心的時候也不可輕視。』經中又說：『如同其他的小國王都歸屬於轉輪聖王（cakravartin），一切人天（deva and human）也都是這樣，全部歸屬於最初發心的菩薩。』

【English Translation】 English version: The merit of generating Bodhicitta (the aspiration for enlightenment) is immeasurable, pervading all realms of sentient beings. Even if numerous wise individuals were to speak about it together, they could not fully express it, let alone other various excellent practices. Furthermore, it is said: 'If a Bodhisattva initially generates the aspiration and vows to attain Buddhahood, their merit is boundless, immeasurable, and incomparable.' Furthermore, it is said: 'When a Bodhisattva initially generates Bodhicitta in the cycle of birth and death, single-mindedly seeking Bodhi (enlightenment), with unwavering determination, the merit of that single thought is profound and boundless. Even if the Tathagata (Buddha) were to explain it in detail, it would not be exhausted even after countless kalpas (eons).' The Treatise on Generating Bodhicitta (Bodhicitta-utpāda-śāstra) states: 'The Tathagata said, the merit and karmic result of even a single, inferior thought of initial Bodhicitta generated by all Bodhisattvas cannot be fully described even in hundreds of thousands of kalpas. How much more so the merit and karmic result of all the thoughts cultivated over a day, a month, a year, or even hundreds of thousands of years? How can it be fully described?' 'What is the reason for this? Because the actions of a Bodhisattva are endless, as they wish to enable all sentient beings to abide in Anutpattika-dharma-kshanti (the acceptance that phenomena are unproduced) and attain unsurpassed Bodhi.' The Madhyāntavibhāga-bhāṣya (Distinguishing the Middle from the Extremes) also states: 'Due to its superiority and endlessness, because benefiting others never ceases.' 7. Comparing Superiority and Inferiority: The verse in the Mahāsaṃnipāta Sūtra (Great Assembly Sutra) states: 'If one can generate Bodhicitta, then one can surpass all Yanas (vehicles, referring to Śrāvakayāna, Pratyekabuddhayāna, etc.). One can purify the minds of all sentient beings and also expound the unsurpassed path.' Furthermore, it is said: 'Even if sentient beings as numerous as the sands of the Ganges River all abide in the Śrāvakayāna (Vehicle of Hearers) or Pratyekabuddhayāna (Vehicle of Solitary Buddhas), they cannot be compared to the merit of a Bodhisattva's initial generation of Bodhicitta, not even by a hundredth or a thousandth part.' 'What is the reason for this? Because those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only contemplate afflictions for their own liberation, whereas Bodhisattvas do not. They constantly contemplate all afflictions for the sake of liberating sentient beings.' Another verse states: 'If one were to offer as charity the entire world filled with precious jewels, as numerous as the sands of the Ganges River, even with such immeasurable merit, it is not equal to generating Bodhicitta with compassion for sentient beings. Offering pure and exquisite flowers and incense to countless billions of Buddhas, as numerous as the sands of the Ganges River, such merit is still not equal to the seven steps taken after generating Bodhicitta.' 8. Clarifying the Metaphors: The Mahāsaṃnipāta Sūtra states: 'For example, even a small treasure should not be underestimated. Why is that? Because such a small treasure can accomplish great things and bring many benefits. It is the same with a Bodhisattva; their initial generation of Bodhicitta should not be underestimated.' Furthermore, it is said: 'Just as other small kings all belong to the Cakravartin (Wheel-Turning King), all devas (gods) and humans are also like that, all belonging to the Bodhisattva who initially generated Bodhicitta.'

云。無苷𧀹子則無種種石蜜諸味。若無菩提心者亦無種種三寶諸味。又頌云。若有菩薩勤精進。即能破壞諸煩惱。如火能焚乾草木。菩提心能燒煩惱。又發菩提心經論云。菩薩初始發心。譬如大海初漸起時。當知為彼下中上價乃至無價如意寶珠而作住處。此寶皆依大海生故。菩薩發心亦復如是。為三乘人禪定智慧一切功德之所生處。又如三千大千世界初漸起時。當知便為二十五有其中所有一切眾生。悉皆荷負作依止處。菩薩亦爾。一切初漸起時。普為一切無量眾生六道四生乃至四姓。一切荷負作依止處。又大莊嚴論廣有喻事。恐繁不引。九明退緣者。瑜伽論云。有四因緣能令菩薩退菩提心。一種姓不具。二惡友所攝。三于諸眾生悲心微薄。四于長時生死大苦。難行苦行怯畏驚怖。十顯守護者。大般若經云。菩薩摩訶薩常勤守護是菩提心。猶如世人守護一子。亦如瞎者護餘一目。如行曠野守護導者。菩薩守護菩提之心亦復如是。因護如是菩提心故。得阿耨多羅三藐三菩提。

次發願中又分為二。初願后誓也。愿者所習本矣。誓者能贊緣矣。將備成功。闕一無可。亦猶輪翼待而飛御。故發菩提心論云。菩薩云何發趣菩提。以何業行成就菩提。發心菩薩住干慧地。先當堅固發於正愿。攝受一切無量眾生。我求無上菩提

。救護度脫令無有餘。皆令究竟無餘涅槃。是故初始發心大悲為首。以悲心故能發轉勝十大正愿。何等為十。一者愿我先世及以今身所種善根施與一切。悉共迴向無上菩提。令我此愿唸唸增長。生生不忘。為陀羅尼之所守護。二者愿我回向大菩提已。以此善根於一切生處。常得供養一切諸佛。恒常不生無佛國土。三者愿我得生諸佛國已。常得親近。隨侍左右如影隨形。無剎那頃遠離諸佛。四者愿我得近佛已。隨我所應說法。即得成就菩薩五通。五者愿我得五通已。即達世諦假名流佈。了第一義得正法智。六者愿我得正法智已。以無厭心為生說法。示教利喜皆令開解。七者愿我開解諸眾生已。以佛神力遍至十方無餘世界。供養諸佛聽受正法廣攝眾生。八者愿我于諸佛所聞正法已。即能隨轉清凈法輪。十方世界一切眾生聽我法者聞我名者。即得舍離一切煩惱。發菩提心。九者愿我能令一切眾生髮菩提心已。常隨將護除無利益與無量樂。捨身命財攝受眾生荷負正法。十者愿我能荷負正法已。雖行正法。心無所行。如諸菩薩行於正法而無所行亦無不行。為化眾生。又瑜伽論有十大愿。若諸菩薩愿于當來。以一切種上妙供具。供養無量無邊如來。名第一愿。愿于當來。攝受防護諸佛正法。傳持法眼令無斷壞。名第二愿。愿于當來

【現代漢語翻譯】現代漢語譯本：救護、度脫一切眾生，令他們沒有一絲一毫的痛苦殘留，都能夠究竟證得無餘涅槃（沒有任何煩惱剩餘的涅槃境界）。因此，最初發菩提心時，要以大悲心為首。因為有大悲心，才能發起並轉勝這十大正愿。什麼是這十大正愿呢？第一，愿我過去世以及今生所種下的所有善根，都佈施給一切眾生，全部共同迴向于無上菩提（最高的覺悟）。愿我的這個願望唸唸增長，生生世世都不會忘記，並受到陀羅尼（咒語）的守護。第二，愿我回向大菩提之後，憑藉這些善根，在一切所生的處所，都能常常供養一切諸佛，恒常不生在沒有佛的國土。第三，愿我得生到諸佛國土之後，常常能夠親近諸佛，隨侍在他們左右，如同影子跟隨形體一樣，沒有一剎那的時間離開諸佛。第四，愿我得親近佛之後，隨我所應說法，立即就能成就菩薩的五神通（天眼通、天耳通、他心通、宿命通、神足通）。第五，愿我得到五神通之後，立即通達世俗諦（世間的真理）的假名流佈，了悟第一義諦（最高的真理），獲得正法之智。第六，愿我得到正法之智后，以沒有厭倦的心為眾生說法，示導、教化、利益、喜悅他們，使他們都能開悟理解。第七，愿我開悟所有眾生之後，以佛的神力遍至十方無餘世界，供養諸佛，聽受正法，廣泛攝受眾生。第八，愿我在諸佛處聽聞正法之後，立即能夠隨之轉動清凈法輪（佛法的傳播）。十方世界的一切眾生，聽聞我的法者，聽到我的名字者，立即就能捨離一切煩惱，發起菩提心。第九，愿我能夠令一切眾生髮起菩提心之後，常常隨順守護他們，除去沒有利益的事情，給予無量的快樂，捨棄身命財產來攝受眾生，承擔起弘揚正法的重任。第十，愿我能夠承擔起弘揚正法的重任之後，雖然在行持正法，心中卻沒有任何執著。如同諸菩薩行持正法，而心中無所行，也無所不行，都是爲了教化眾生。另外，《瑜伽師地論》中有十大愿。如果諸菩薩希望在未來，以一切種類的上妙供具，供養無量無邊的如來（佛的稱號），這稱為第一愿。希望在未來，攝受、防護諸佛的正法，傳承保持法眼（智慧之眼），使之沒有斷絕損壞，這稱為第二愿。

【English Translation】 English version: To rescue and deliver, leaving none behind, ensuring all ultimately attain Nirvana without residue (Nirvana without any remaining afflictions). Therefore, the initial aspiration of Bodhicitta (the mind of enlightenment) should be led by great compassion. Because of this compassion, one can initiate and excel in these Ten Great Vows. What are these Ten Great Vows? First, may all the roots of goodness I have planted in past lives and in this present life be given to all beings, and may they all be jointly dedicated to Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). May this vow of mine increase in every thought, never to be forgotten in life after life, and be protected by Dharani (mantras). Second, may I, after dedicating to great Bodhi, by virtue of these roots of goodness, in all places of birth, always be able to make offerings to all Buddhas, and may I never be born in lands without Buddhas. Third, may I, after being born in the lands of the Buddhas, always be able to be close to the Buddhas, attending to them on their left and right, like a shadow following a form, never for a moment separated from the Buddhas. Fourth, may I, after being close to the Buddhas, according to what I should preach, immediately attain the Five Supernormal Powers of a Bodhisattva (Divyacakṣus - divine eye, Divyaśrotra - divine ear, Paracittajñāna - mind-reading, Pūrvanivāsānusmṛti - remembering past lives, Ṛddhi - magical powers). Fifth, may I, after attaining the Five Supernormal Powers, immediately understand the conventional truth (the truth of the world) of nominal proliferation, realize the ultimate truth, and obtain the wisdom of the true Dharma. Sixth, may I, after obtaining the wisdom of the true Dharma, preach the Dharma to beings with an unwearied mind, guiding, teaching, benefiting, and delighting them, so that they may all be enlightened and understand. Seventh, may I, after enlightening all beings, by the power of the Buddhas, reach all the ten directions and the worlds without remainder, make offerings to the Buddhas, listen to the true Dharma, and widely gather beings. Eighth, may I, after hearing the true Dharma from the Buddhas, immediately be able to turn the pure Dharma wheel (the propagation of the Buddha's teachings). May all beings in the ten directions who hear my Dharma and hear my name immediately abandon all afflictions and generate Bodhicitta. Ninth, may I, after enabling all beings to generate Bodhicitta, always follow and protect them, remove what is not beneficial, give them immeasurable joy, and give up my life and wealth to gather beings and bear the burden of upholding the true Dharma. Tenth, may I, after being able to bear the burden of upholding the true Dharma, although practicing the true Dharma, have no attachment in my mind. Like the Bodhisattvas who practice the true Dharma without any attachment in their minds, and without not practicing, all for the sake of teaching and transforming beings. Furthermore, the Yoga-bhumi-sastra has Ten Great Vows. If the Bodhisattvas wish in the future to make offerings to immeasurable and boundless Tathagatas (another name for Buddha) with all kinds of supreme and wonderful offerings, this is called the first vow. Wishing in the future to gather and protect the true Dharma of the Buddhas, to transmit and maintain the Dharma eye (the eye of wisdom) so that it is not cut off and damaged, this is called the second vow.

。從睹史多天宮降下。八相成道。名第三愿。愿于當來。行一切種菩薩正行。名第四愿。愿于當來。普能成就一切有情。名第五愿。愿于當來。一切世界皆能示現。名第六愿。愿于當來。普能凈修一切佛土。名第七愿。愿于當來。一切菩薩皆同一種意樂加行趣入大乘。名第八愿。愿于當來。所有一切無倒加行皆不唐捐。名第九愿。愿于當來。速證無上正等菩提。名第十愿。諸聖教中願行非一。恐繁不具。

既發願已。次立於誓。準莊嚴論。由五義故立六種誓。五義者。一能堅固其心。二能制伏煩惱。三能遮放逸。四能破五蓋。五能勤修六度。云何立誓。若有人來種種求索。我于爾時隨有施與。乃至不生一念慳吝。若我持戒。乃至失命建立凈心。誓無改悔。若我修忍。為他侵害。乃至割截。常生慈心。誓不恚礙。若修精進。遭逢寒暑王賊水火師子虎狼無水谷處。要必堅固誓不退沒。若我修禪。為外事惱不得攝心。要繫念境。誓不暫起非法亂想。若修智慧。觀一切法如真實性。隨順受持于善不善有為無為生死涅槃。不起二見。若我心吝悔恚礙退沒亂想。起於二見如彈指頃。以施戒忍精進禪智求得報者。我即欺誑十方世界無量無邊阿僧祇現在諸佛。于未來世亦當必定不證菩提。菩薩以十大愿持正法行。以六大愿制伏放

【現代漢語翻譯】現代漢語譯本：從睹史多天宮（Tushita Heaven，欲界六天之一，彌勒菩薩所在）降下，八相成道（Buddha's Eight Great Acts，指佛陀一生中最重要的八個階段）。名為第三愿。愿于當來（未來），行一切種菩薩正行，名為第四愿。愿于當來，普能成就一切有情（sentient beings），名為第五愿。愿于當來，一切世界皆能示現，名為第六愿。愿于當來，普能凈修一切佛土（Buddha-field），名為第七愿。愿于當來，一切菩薩皆同一種意樂加行趣入大乘（Mahayana），名為第八愿。愿于當來，所有一切無倒加行皆不唐捐（in vain），名為第九愿。愿于當來，速證無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺），名為第十愿。諸聖教中願行非一，恐繁不具。

既發願已，次立於誓。準莊嚴論，由五義故立六種誓。五義者：一能堅固其心，二能制伏煩惱，三能遮放逸，四能破五蓋（Five Hindrances），五能勤修六度（Six Perfections）。云何立誓？若有人來種種求索，我于爾時隨有施與，乃至不生一念慳吝。若我持戒，乃至失命建立凈心，誓無改悔。若我修忍，為他侵害，乃至割截，常生慈心，誓不恚礙。若修精進，遭逢寒暑王賊水火師子虎狼無水谷處，要必堅固誓不退沒。若我修禪，為外事惱不得攝心，要繫念境，誓不暫起非法亂想。若修智慧，觀一切法如真實性，隨順受持于善不善有為無為生死涅槃（Nirvana），不起二見。若我心吝悔恚礙退沒亂想，起於二見如彈指頃，以施戒忍精進禪智求得報者，我即欺誑十方世界無量無邊阿僧祇現在諸佛，于未來世亦當必定不證菩提。菩薩以十大愿持正法行，以六大愿制伏放逸。

【English Translation】 English version: Descending from the Tushita Heaven (one of the six heavens of the desire realm, where Bodhisattva Maitreya resides), accomplishing the Eight Great Acts (Buddha's Eight Great Acts, referring to the eight most important stages in the life of the Buddha). This is called the third vow. Vowing in the future to practice all kinds of Bodhisattva's proper conduct, this is called the fourth vow. Vowing in the future to universally accomplish all sentient beings, this is called the fifth vow. Vowing in the future to be able to manifest in all worlds, this is called the sixth vow. Vowing in the future to universally purify all Buddha-fields, this is called the seventh vow. Vowing in the future that all Bodhisattvas will have the same intention and diligent practice, entering the Mahayana, this is called the eighth vow. Vowing in the future that all correct and diligent practices will not be in vain, this is called the ninth vow. Vowing in the future to quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), this is called the tenth vow. There are many vows and practices in the sacred teachings, fearing prolixity, they are not fully listed.

Having made the vows, next establish the oaths. According to the Treatise on Ornamentation, six kinds of oaths are established for five reasons. The five reasons are: first, to strengthen the mind; second, to subdue afflictions; third, to prevent indulgence; fourth, to break through the Five Hindrances; fifth, to diligently cultivate the Six Perfections. How to establish the oaths? If someone comes seeking various things, I will give whatever I have at that time, and will not even give rise to a single thought of stinginess. If I uphold the precepts, even to the point of losing my life to establish a pure mind, I vow never to repent. If I cultivate patience, even if harmed by others, even to the point of being cut apart, I will always generate a compassionate mind and vow not to be angry or obstructed. If I cultivate diligence, encountering cold, heat, kings, thieves, water, fire, lions, tigers, wolves, or places without water or grain, I will be steadfast and vow not to retreat. If I cultivate meditation, and am disturbed by external affairs and unable to concentrate my mind, I will focus my mind on the object and vow not to temporarily give rise to any illegal or disordered thoughts. If I cultivate wisdom, observing all dharmas as their true nature, I will follow and uphold good and bad, conditioned and unconditioned, birth and death, and Nirvana, and will not give rise to dualistic views. If my mind is stingy, regretful, angry, obstructed, retreating, disordered in thought, or gives rise to dualistic views even for the snap of a finger, and I seek rewards through generosity, precepts, patience, diligence, meditation, and wisdom, then I am deceiving the countless, boundless, asamkhya of Buddhas present in the ten directions, and in the future, I will certainly not attain Bodhi. Bodhisattvas uphold the practice of the true Dharma with ten great vows, and subdue indulgence with six great vows.

逸。必能精進修習六度成無上菩提。

次求善友者。善友之義大矣哉。將越艱險會常樂者。無莫由之。故攝大乘唯識等云。要善友力方成菩提。佛菩薩等是為善友。勝利無極。難以具言。且略舉三用表求意。一者能為菩提近因故。涅槃經云。佛告諸大眾言。一切眾生為阿耨多羅三藐三菩提近因緣者。莫先善友。何以故。阇王若不隨耆婆語者。來月七日必定命終墮阿鼻獄。是故近因莫若善友。二者趣向如來智時有十功能。故華嚴經云。善知識者則是趣向一切智門。令我得入真實道故。善知識者則趣向一切智乘。令我得至如來地故。善知識者則是趣向一切智船。令我得至智寶洲故。善知識者則是趣向一切智炬。令我得生十力光故。善知識者則是趣向一切智道。令我得入涅槃城故。善知識者則是趣向一切智燈。令我得見夷險道故。善知識者則是趣向一切智橋。令我得度險惡處故。善知識者則是趣向一切智蓋。令我得生大慈涼故。善知識者則是趣向一切智眼。令我得見法性門故。善知識者則是趣向一切智潮。令我滿足大慈水故。三者能令越生死海故。大集經偈云。若得親近善知識。至心聽受無上法。觀察內外空三昧。即能越度生死海。問于善知識起於何心而求于彼。答華嚴經云。于善知識生十種心。謂于善知識生同己心

【現代漢語翻譯】現代漢語譯本：逸。必定能夠精進地修習六度，成就無上的菩提（Anuttara-samyak-sambodhi，無上正等正覺）。

其次是尋求善友。善友的意義太重大了。想要超越艱難險阻，到達永恒的快樂，沒有善友是不行的。所以《攝大乘論》、《唯識論》等經論中說，一定要依靠善友的力量才能成就菩提。佛、菩薩等就是善友，他們的殊勝利益是無窮無盡的，難以完全說盡。這裡簡略地舉出三種作用來表達尋求善友的意義。第一，善友能夠成為菩提的近因。涅槃經中說：『佛告訴諸位大眾說，一切眾生要成就阿耨多羅三藐三菩提的最近的因緣，沒有比善友更重要的了。為什麼呢？阿阇世王如果不聽耆婆的話，下個月七日必定會喪命，墮入阿鼻地獄。』所以說，最近的因緣沒有比善友更重要的了。第二，趣向如來智慧時有十種功能。《華嚴經》中說：『善知識是趣向一切智慧的門，使我能夠進入真實的道路。善知識是趣向一切智慧的乘具，使我能夠到達如來的境界。善知識是趣向一切智慧的船，使我能夠到達智慧的寶洲。善知識是趣向一切智慧的火炬，使我能夠生出十力光明。善知識是趣向一切智慧的道路，使我能夠進入涅槃城。善知識是趣向一切智慧的燈，使我能夠看見平坦和危險的道路。善知識是趣向一切智慧的橋樑，使我能夠度過危險惡劣的地方。善知識是趣向一切智慧的傘蓋，使我能夠生出大慈的清涼。善知識是趣向一切智慧的眼睛，使我能夠看見法性的門。善知識是趣向一切智慧的潮水，使我能夠滿足大慈悲的水。』第三，善友能夠使人超越生死的苦海。《大集經》的偈頌說：『如果能夠親近善知識，至誠地聽受無上的佛法，觀察內外空的禪定，就能夠超越生死的苦海。』問：對於善知識，應該以什麼樣的心態去尋求他們呢？答：《華嚴經》中說：『對於善知識，應該生起十種心，就是對於善知識生起同等的心。

【English Translation】 English version: Yi. One will certainly be able to diligently practice the Six Perfections (Six Pāramitās) and achieve unsurpassed Bodhi (Anuttara-samyak-sambodhi, unsurpassed complete and perfect enlightenment).

Next is seeking virtuous friends. The meaning of virtuous friends is extremely important. If one wishes to overcome difficulties and dangers and attain eternal happiness, it is impossible without them. Therefore, the Mahāyānasaṃgraha and Vijñāptimātratā-śāstra state that one must rely on the power of virtuous friends to achieve Bodhi. Buddhas and Bodhisattvas are virtuous friends, and their excellent benefits are infinite and cannot be fully expressed. Here, I will briefly mention three functions to express the meaning of seeking virtuous friends. First, virtuous friends can become the proximate cause of Bodhi. The Nirvana Sutra says: 『The Buddha told the assembly, 「For all sentient beings, the closest cause for attaining Anuttara-samyak-sambodhi is none other than virtuous friends. Why? If King Ajatasatru had not listened to Jivaka, he would have certainly died on the seventh day of the next month and fallen into Avici Hell.」』 Therefore, the closest cause is none other than virtuous friends. Second, there are ten functions when approaching the wisdom of the Tathagata. The Avatamsaka Sutra says: 『Virtuous knowledge is the gateway to all wisdom, enabling me to enter the true path. Virtuous knowledge is the vehicle to all wisdom, enabling me to reach the realm of the Tathagata. Virtuous knowledge is the boat to all wisdom, enabling me to reach the treasure island of wisdom. Virtuous knowledge is the torch to all wisdom, enabling me to generate the light of the ten powers. Virtuous knowledge is the path to all wisdom, enabling me to enter the city of Nirvana. Virtuous knowledge is the lamp to all wisdom, enabling me to see the safe and dangerous paths. Virtuous knowledge is the bridge to all wisdom, enabling me to cross dangerous and evil places. Virtuous knowledge is the canopy to all wisdom, enabling me to generate the coolness of great compassion. Virtuous knowledge is the eye to all wisdom, enabling me to see the gate of Dharma-nature. Virtuous knowledge is the tide to all wisdom, enabling me to fulfill the water of great compassion.』 Third, virtuous friends can enable one to cross the sea of birth and death. The verse in the Mahasamnipata Sutra says: 『If one can be close to virtuous friends, sincerely listen to the unsurpassed Dharma, and contemplate the samadhi of emptiness within and without, one can cross the sea of birth and death.』 Question: With what kind of mind should one seek virtuous friends? Answer: The Avatamsaka Sutra says: 『One should generate ten kinds of minds towards virtuous friends, that is, one should generate a mind of equality towards virtuous friends.』

。令我精勤辦一切智照道法故。于善知識生清凈自業果心。親近供養生善根故。于善知識生莊嚴菩薩行心。令我速能莊嚴一切菩薩行故。于善知識產生就一切佛法心。誘誨於我令修道故。于善知識生能生心。能生於我無上法故。于善知識生出離心。令我修行普賢菩薩所有行愿而出離故。于善知識生具一切福智海心。令我積集諸白法故。于善知識生增長心。令我增長一切智故。于善知識生具一切善根心。令我志願得圓滿故。于善知識生能成辦大利益心。令我自在安住一切菩薩法故。成一切智道故。得一切佛法故。

后明修行者。夫天池別乎行潦者。百川納而莫遺。地岳殊于推阜者。眾塵積而無棄故。求無上正等菩提。一切諸行莫不備習。于中分二。一總二別。總者。其資糧等五位中。皆具自利利他二行及福智二十波羅蜜。故唯識論云。十波羅蜜五位皆具。然修習位其相最顯。即此六度慧為性者。皆名為智。非慧為體。併名為福。六波羅蜜通相皆二。別相前五說為福德。第六智慧。又此六度為濟於他而修六者。六皆利他。若為自修。六皆自利。既云十度通五位修。又即六度通於福智二利所攝。故知十度二利福智通五位也。

問菩提分法及四攝等。皆是功德所修之法。二利等中是何所攝。答據增相說。菩提分法

【現代漢語翻譯】現代漢語譯本：爲了讓我精進勤勉地修習一切智智（sarvajnatajnana，通曉一切的智慧）的道法，我對善知識（kalyanamitra，指引正道的良師益友）生起清凈的自業果心，因為親近供養善知識能生出善根。我對善知識生起莊嚴菩薩行（bodhisattvacarya，菩薩的修行）的心，爲了讓我迅速能夠莊嚴一切菩薩行。我對善知識生起成就一切佛法的心，因為善知識引導教誨我修習正道。我對善知識生起能生心，因為善知識能生出我的無上法。我對善知識生起出離心，爲了讓我修行普賢菩薩（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）的所有行愿而出離。我對善知識生起具一切福智海心，爲了讓我積聚各種清凈的善法。我對善知識生起增長心，爲了讓我增長一切智慧。我對善知識生起具一切善根心，爲了讓我的志願能夠得到圓滿。我對善知識生起能成辦大利益心，爲了讓我自在安住一切菩薩法，成就一切智道，得到一切佛法。

後面闡明修行者。天池之所以區別于小水洼，是因為百川的水流都匯入而不遺漏；高山之所以不同於小土堆，是因為眾多的塵土堆積而不捨棄。所以，爲了求得無上正等菩提（anuttara-samyak-sambodhi，無上的徹底覺悟），一切諸行沒有不全部修習的。其中分為總和別兩種。總的來說，在資糧位等五位中，都具備自利利他兩種修行以及福德和智慧二十波羅蜜（paramita，到達彼岸的方法）。所以《唯識論》說，十波羅蜜五位都具備，然而在修習位，它的相狀最為明顯。這六度（sat-paramita，六種到達彼岸的方法）中，以慧為體性的，都稱為智，不是以慧為體性的，都稱為福。六波羅蜜從總體上來說都包含這兩種。從別相上來說，前五種被稱為福德，第六種是智慧。又，這六度爲了救濟他人而修習六度，六度都是利他；如果爲了自己修習，六度都是自利。既然說十度貫通五位修習，又說六度貫通福德和智慧兩種利益所攝，所以知道十度、二利、福智貫通五位。

問：菩提分法（bodhipaksika-dharma，通往覺悟的三十七種方法）以及四攝（catuh-samgrahavastu，四種攝受眾生的方法）等，都是功德所修習的法，在二利等中屬於哪種？答：根據增上的相來說，菩提分法

【English Translation】 English version: So that I may diligently cultivate the path of all-knowing wisdom (sarvajnatajnana), I generate a pure mind of self-karma fruition towards the virtuous friend (kalyanamitra), because approaching and serving virtuous friends generates good roots. I generate a mind of adorning the bodhisattva conduct (bodhisattvacarya) towards the virtuous friend, so that I may quickly adorn all bodhisattva conduct. I generate a mind of accomplishing all Buddha-dharmas towards the virtuous friend, because the virtuous friend guides and teaches me to cultivate the path. I generate a mind of being able to produce towards the virtuous friend, because the virtuous friend can produce my unsurpassed Dharma. I generate a mind of renunciation towards the virtuous friend, so that I may cultivate all the practices and vows of Samantabhadra (the bodhisattva symbolizing the virtue of practice) and be liberated. I generate a mind possessing all the oceans of merit and wisdom towards the virtuous friend, so that I may accumulate all pure and virtuous dharmas. I generate a mind of growth towards the virtuous friend, so that I may increase all wisdom. I generate a mind possessing all good roots towards the virtuous friend, so that my aspirations may be fulfilled. I generate a mind of being able to accomplish great benefits towards the virtuous friend, so that I may freely abide in all bodhisattva dharmas, accomplish the path of all-knowing wisdom, and attain all Buddha-dharmas.

The following clarifies the practitioner. The celestial pond is distinguished from puddles because it receives all rivers without omission. The high mountain is different from small mounds because it accumulates all dust without discarding. Therefore, to seek unsurpassed complete and perfect enlightenment (anuttara-samyak-sambodhi), all practices are fully cultivated. Among them, there are two types: general and specific. Generally, in the five stages such as the accumulation stage, both self-benefit and benefiting others, as well as the twenty perfections (paramita) of merit and wisdom, are included. Therefore, the Vijnaptimatrata-siddhi-sastra states that the ten perfections are included in all five stages, but their appearance is most evident in the cultivation stage. Among these six perfections (sat-paramita), those whose nature is wisdom are called wisdom, and those whose essence is not wisdom are called merit. The six perfections generally include both. Specifically, the first five are called merit, and the sixth is wisdom. Furthermore, if the six perfections are cultivated to benefit others, all six benefit others; if they are cultivated for oneself, all six benefit oneself. Since it is said that the ten perfections are cultivated throughout the five stages, and that the six perfections encompass both merit and wisdom, it is known that the ten perfections, the two benefits, and merit and wisdom encompass all five stages.

Question: The limbs of enlightenment (bodhipaksika-dharma) and the four means of conversion (catuh-samgrahavastu), etc., are all dharmas cultivated through merit. Which category do they belong to in the two benefits, etc.? Answer: According to the aspect of increase, the limbs of enlightenment

自利行收。四攝事等利他行攝。若依實言。皆通二利。

問菩提分等體義云何。答分之為三。初菩提分。次明四攝。后顯六度。菩提分法略為二門。一者釋名。二略問。答初中又二。先總后別。三十七菩提分法者。菩提梵音。此譯名覺。即如來等盡無生智。照境窮源故稱為覺。分者因也。此三十七能為覺因。故名為分。次別名者種類不同。分為七例。一四念住。二四正斷。三四神足。四五根。五五力。六七覺支。七八正聖道。一四念住者。謂身受心法。身等四法是所觀境。慧是能觀。慧與念俱。故慧從念稱爲念也。住者即境是能觀慧所住之境。總稱念住。別言身者。五根四大積集名身。領納于境目之為受。集起名心。軌持稱法。二四正斷者。體一精進。義用不同。分之為四。已生惡法斷之令滅。未生惡法令永不生。已生善法修令增長。未生善法修令得生。此四功能斷自所除懈怠障故。故名四斷。三四神足者。神謂神通。妙用難測故名神也。即慧之用。足者彼因。體即勝定。由依勝定能發通故。故名神足。足雖一定。定因有四故名四也。其四者何。謂欲勤心觀。于境樂觀名欲。止惡進善曰勤。定能攝心稱心。于境簡擇名觀。此四非足。足之因也。四五根者。增上之義是根義也。由五能生諸善法故。故總名根。其五

【現代漢語翻譯】現代漢語譯本：自利的行為可以歸納為持戒、修定、增慧等。四攝事（佈施、愛語、利行、同事）等屬於利他的行為。如果依據真實的意義來說，所有這些行為都同時包含自利和利他兩個方面。

問：菩提分（bodhi-pakkhiya-dhammā，覺悟的組成部分）等的體性和意義是什麼？答：可以分為三個部分來說明。首先是菩提分，其次闡明四攝，最後彰顯六度（pāramitā，波羅蜜）。菩提分法可以概括為兩個方面：一是解釋名稱，二是簡略地問答。在解釋名稱中又分為兩個部分：先總說，后別說。三十七菩提分法，其中的『菩提』是梵語，翻譯成漢語是『覺』，指的是如來（Tathāgata）等證得的盡無生智（anuppāda-nirodha-ñāṇa，不生不滅的智慧）。因為這種智慧能夠照見一切境界的本源，所以稱為『覺』。『分』是『因』的意思。這三十七種法能夠作為覺悟的因，所以稱為『分』。其次是分別解釋名稱，因為種類不同，所以分為七類：一、四念住（cattāro satipaṭṭhānā）；二、四正斷（cattāro sammappadhānā）；三、四神足（cattāro iddhipādā）；四、五根（pañcaindriyāṇi）；五、五力（pañca balāni）；六、七覺支（satta bojjhaṅgā）；七、八正道（ariya aṭṭhaṅgika magga）。

一、四念住，指的是身、受、心、法。身等四法是所觀察的境界，慧是能觀察的主體。慧與念同時存在，所以慧依附於念而被稱為『念』。『住』指的是境界是能觀的智慧所安住的地方。總稱爲念住。分別來說，『身』是指五根（pañcaindriyāṇi）和四大（mahābhūta）積聚而成的。領納境界的活動稱為『受』。集起造作稱為『心』。規範和保持稱為『法』。二、四正斷，其本體是精進，只是義用不同，所以分為四種。對於已經產生的惡法，斷除它使之滅盡；對於尚未產生的惡法，使它永遠不產生；對於已經產生的善法，修習它使之增長；對於尚未產生的善法，修習它使之產生。這四種功能能夠斷除自身所要去除的懈怠障礙，所以稱為四斷。三、四神足，『神』指的是神通，其妙用難以測度，所以稱為『神』，也就是智慧的作用。『足』是『因』的意思，其本體是殊勝的禪定。由於依靠殊勝的禪定能夠引發神通，所以稱為神足。雖然足的本體是禪定，但禪定的因有四種，所以稱為四。這四種是什麼呢？是欲、勤、心、觀。對於境界樂觀稱為『欲』，停止惡行、前進善行稱為『勤』，禪定能夠攝持心稱為『心』，對於境界進行簡擇稱為『觀』。這四種不是足本身，而是足的因。四、五根，增上的含義就是根的含義。由於五根能夠產生各種善法，所以總稱為根。這五根是...

【English Translation】 English version: Self-benefiting conduct is summarized as upholding precepts, cultivating concentration, and increasing wisdom. The Four Means of Attraction (giving, kind speech, beneficial conduct, and identification with others) and other such actions are included in conduct that benefits others. If based on the true meaning, all of these encompass both self-benefit and benefiting others.

Question: What are the substance and meaning of the Bodhipakkhiya-dhammā (constituents of enlightenment), etc.? Answer: They can be explained in three parts. First, the Bodhipakkhiya-dhammā; second, elucidating the Four Means of Attraction; and third, revealing the Six Perfections (pāramitā). The Bodhipakkhiya-dhammā can be summarized in two aspects: one is explaining the names, and the other is brief questions and answers. Within the explanation of names, there are two parts: first, a general explanation, and then a specific explanation. The Thirty-Seven Bodhipakkhiya-dhammā, where 'Bodhi' is a Sanskrit term, translated into Chinese as 'Awakening,' refers to the exhaustion of the unproduced wisdom (anuppāda-nirodha-ñāṇa) attained by the Tathāgata (如來), etc. Because this wisdom can illuminate the source of all realms, it is called 'Awakening.' 'Pakkhiya' means 'cause.' These thirty-seven dharmas can serve as the cause of awakening, so they are called 'pakkhiya'. Next is the separate explanation of the names, because the types are different, they are divided into seven categories: 1. The Four Foundations of Mindfulness (cattāro satipaṭṭhānā); 2. The Four Right Exertions (cattāro sammappadhānā); 3. The Four Bases of Power (cattāro iddhipādā); 4. The Five Roots (pañcaindriyāṇi); 5. The Five Powers (pañca balāni); 6. The Seven Factors of Enlightenment (satta bojjhaṅgā); 7. The Noble Eightfold Path (ariya aṭṭhaṅgika magga).

The Four Foundations of Mindfulness refer to body, feeling, mind, and phenomena. The four dharmas such as body are the objects of observation, and wisdom is the subject that can observe. Wisdom and mindfulness exist simultaneously, so wisdom is called 'mindfulness' because it relies on mindfulness. 'Foundation' refers to the realm where the wisdom that can observe abides. Collectively, they are called the Foundations of Mindfulness. Specifically, 'body' refers to the accumulation of the five roots (pañcaindriyāṇi) and the four great elements (mahābhūta). The activity of receiving realms is called 'feeling.' The activity of accumulating and creating is called 'mind.' The activity of regulating and maintaining is called 'phenomena.'
The Four Right Exertions, whose substance is diligence, are divided into four types because of their different meanings and functions. For evil dharmas that have already arisen, eliminate them to make them cease; for evil dharmas that have not yet arisen, prevent them from ever arising; for good dharmas that have already arisen, cultivate them to make them grow; for good dharmas that have not yet arisen, cultivate them to make them arise. These four functions can eliminate the laziness obstacles that one needs to remove, so they are called the Four Right Exertions.
The Four Bases of Power, where 'power' refers to supernatural powers, whose wonderful functions are difficult to measure, so they are called 'power,' which is the function of wisdom. 'Base' means 'cause,' and its substance is superior samadhi. Because relying on superior samadhi can generate supernatural powers, it is called the Bases of Power. Although the substance of the base is samadhi, there are four causes of samadhi, so it is called four. What are these four? They are desire, effort, mind, and observation. Being optimistic about the realm is called 'desire,' stopping evil actions and advancing good actions is called 'effort,' samadhi can hold the mind is called 'mind,' and selecting the realm is called 'observation.' These four are not the bases themselves, but the causes of the bases.
The Five Roots, where the meaning of increase is the meaning of root. Because the five roots can generate various good dharmas, they are collectively called roots. These five roots are...

者何。謂信精進念定慧也。謂於三寶四諦等中。能深忍樂清凈之性。名之為信。勇猛進修。目為精進。于境憶持。故稱爲念。專注所緣。號之為定。簡擇德失。故得慧名。五五力者。不可屈伏故名為力。即前五根據不可屈轉立力名。故瑜伽云。誰不能屈。答此清凈信若天若魔乃至諸煩惱纏亦不能屈。故名難伏。體即五根。更無別也。六七覺支者。覺者是智。支者分類。分類不同而有七種。名七覺支。其七數者。一念。二擇法。三精進。四喜。五輕安。六定。七舍。于境明記。名之爲念。觀察德失。故名擇法。熾然修善。號為精進。于意適悅。故得喜名。調暢身心。名為輕安。專注所緣。故名為定。遠離沉掉平等寂靜。目之為舍。問擇法是慧。可名覺支。余非慧收。何得名覺。答念支覺法所依止故。擇法自體而是覺故。精進是覺出離支故。喜是覺法利益支故。輕安定舍此三是覺無染支故。是以自體及余非慧總名覺支。何故此三名無染支。答粗重為因能生諸染。輕安近能治此粗重。名無染因。由依定故方能離染。定即名為離染所依。舍正除染。即是無染之自性也。故此三種得無染名。七八聖道者。契理通神。目之為聖。運載游履稱之為道。其八者何。謂正思惟。正語。正業。正命。正精進。正念。正定。正見。籌量義理。

【現代漢語翻譯】現代漢語譯本這些是什麼？指的是信、精進、念、定、慧。對於三寶（佛、法、僧），四諦（苦、集、滅、道）等，能夠深刻地安忍和喜愛其清凈的本性，這叫做『信』。勇猛地修行，稱為『精進』。對於所緣境憶念和保持不忘，所以稱為『念』。專注在所緣境上，稱之為『定』。簡別選擇功德和過失，因此得到『慧』的名稱。五力指的是什麼？因為不可屈服，所以稱為『力』。也就是前面的五根（信根、精進根、念根、定根、慧根）不可屈服和轉變，因此立名為力。所以《瑜伽師地論》中說：『誰不能屈服？』回答說：『這種清凈的信，無論是天、是魔，乃至各種煩惱纏繞，也不能使之屈服。』所以名為難伏。它的體性就是五根，沒有其他的差別。七覺支指的是什麼？『覺』是智慧，『支』是分類。因為分類不同，所以有七種，名為七覺支。這七種是：一、念。二、擇法。三、精進。四、喜。五、輕安。六、定。七、舍。對於所緣境清楚地憶念，名為『念』。觀察功德和過失，所以名為『擇法』。熾盛地修習善法，稱為『精進』。在內心感到舒適和喜悅，因此得到『喜』的名稱。調和暢順身心，名為『輕安』。專注在所緣境上，所以名為『定』。遠離昏沉和掉舉，平等寂靜，稱之為『舍』。問：擇法是智慧，可以稱為覺支。其餘的不是智慧所包含的，為什麼可以稱為覺支？答：念支是覺法的所依止，擇法本身就是覺。精進是覺的出離支。喜是覺法的利益支。輕安、定、舍這三者是覺的無染支。因此，自體以及其餘非慧的都總稱為覺支。為什麼這三種稱為無染支？答：粗重是產生各種染污的原因，輕安接近於能夠對治這種粗重，所以是無染的原因。由於依靠定的緣故，才能遠離染污，定就是遠離染污的所依。舍能夠真正地去除染污，就是無染的自性。所以這三種得到無染的名稱。八聖道指的是什麼？契合真理，通達神妙，稱之為『聖』。運載和遊歷，稱之為『道』。這八種是什麼？指的是正思惟、正語、正業、正命、正精進、正念、正定、正見。籌量義理。

【English Translation】 English version What are these? They refer to faith (śraddhā), vigor (vīrya), mindfulness (smṛti), concentration (samādhi), and wisdom (prajñā). Being able to deeply endure and delight in the pure nature of the Three Jewels (Buddha, Dharma, Sangha), the Four Noble Truths (duḥkha, samudaya, nirodha, and marga), etc., is called 'faith'. Vigorously cultivating is called 'vigor'. Remembering and maintaining awareness of the object of focus is called 'mindfulness'. Focusing intently on the object of focus is called 'concentration'. Discriminating and choosing between merits and faults is how one obtains the name 'wisdom'. What are the Five Powers? Because they cannot be subdued, they are called 'powers'. That is, the preceding five roots (root of faith, root of vigor, root of mindfulness, root of concentration, root of wisdom) cannot be subdued or transformed, hence they are established as powers. Therefore, the Yogācārabhūmi-śāstra says: 'Who cannot be subdued?' The answer is: 'This pure faith, whether it be gods, demons, or even various afflictions, cannot subdue it.' Therefore, it is called difficult to subdue. Its essence is the five roots; there is no other difference. What are the Seven Factors of Enlightenment? 'Enlightenment' (bodhi) is wisdom, and 'factor' (aṅga) is classification. Because the classifications are different, there are seven types, called the Seven Factors of Enlightenment. These seven are: 1. Mindfulness (smṛti). 2. Discrimination of Dharma (dharmavicaya). 3. Vigor (vīrya). 4. Joy (prīti). 5. Tranquility (praśrabdhi). 6. Concentration (samādhi). 7. Equanimity (upekṣā). Clearly remembering the object of focus is called 'mindfulness'. Observing merits and faults is called 'discrimination of Dharma'. Ardently cultivating good deeds is called 'vigor'. Feeling comfortable and joyful in the mind is how one obtains the name 'joy'. Harmonizing and smoothing the body and mind is called 'tranquility'. Focusing intently on the object of focus is called 'concentration'. Being far from dullness and agitation, being equally still and quiet, is called 'equanimity'. Question: Discrimination of Dharma is wisdom, so it can be called a factor of enlightenment. The rest are not contained by wisdom, so why can they be called factors of enlightenment? Answer: The factor of mindfulness is what the Dharma of enlightenment relies on, and discrimination of Dharma itself is enlightenment. Vigor is the factor of enlightenment that leads to liberation. Joy is the factor of enlightenment that benefits. Tranquility, concentration, and equanimity are the factors of enlightenment that are free from defilement. Therefore, the self and the rest that are not wisdom are all generally called factors of enlightenment. Why are these three called factors free from defilement? Answer: Coarseness is the cause of producing various defilements, and tranquility is close to being able to counteract this coarseness, so it is the cause of being free from defilement. Because one relies on concentration, one can be far from defilement, and concentration is what one relies on to be far from defilement. Equanimity can truly remove defilement, and it is the nature of being free from defilement. Therefore, these three obtain the name of being free from defilement. What is the Eightfold Noble Path? Being in accordance with truth and penetrating the divine is called 'noble'. Carrying and traveling is called 'path'. What are these eight? They refer to right thought (samyak-saṃkalpa), right speech (samyag-vāc), right action (samyak-karmānta), right livelihood (samyag-ājīva), right effort (samyag-vyāyāma), right mindfulness (samyak-smṛti), right concentration (samyak-samādhi), and right view (samyag-dṛṣṭi). Deliberating on the meaning of the principles.

名正思惟。語離四非。稱為正語。身遠三過。名為正業。無漏身語離五邪命。名為正命。修善斷惡有勝堪能。目為精進。明記所緣。稱為正念。攝心不亂。號為正定。推察諦理。故名正見。二略問答者。問小乘之人修菩提分教有誠文。何以得知大乘亦學。答智度論云。問三十七品是聲聞辟支佛道。六波羅蜜是菩薩道。何故於菩提道說聲聞法。答菩薩摩訶薩學一切道品。既云一切。故知亦通菩薩所學。問菩提分法通諸位者。何故瑜伽攝論皆云四地方得菩提分耶。答彼據三地得定戒等。相同世間。四地相同二乘出世。道品無漏而是出世。故言四地方得起也。問三乘同修行相何別。答中邊論云。二乘之人以自相續身等為境。以修對治。菩薩通以自他相續身等為境。而修對治。聲聞獨覺于身等境。以無常等行相思惟而修對治。若諸菩薩于身等境。而以無所得行相思惟。修于對治。聲聞獨覺修念住等。但為身等速得離系。若諸菩薩修念住等。不為身等離系。但為證得無住涅槃。由此三緣。與二乘別。

次明四攝。略分二門。初釋名字。后辨行相。初中又二。先總后別。總者。以此四事攝諸有情。故名四攝。或攝者益他。以施等法益有情故。故瑜伽云。所有攝事能成就他一切有情。能成就者即是益也。釋別名者。一者佈施運

【現代漢語翻譯】現代漢語譯本名正思惟（正確的思考）。語離四非（言語遠離四種過失：妄語、綺語、惡口、兩舌），稱為正語（正確的言語）。身遠三過（身體遠離三種過失：殺生、偷盜、邪淫），名為正業（正確的行為）。無漏身語離五邪命（沒有煩惱的身語遠離五種不正當的謀生方式），名為正命（正確的謀生）。修善斷惡有勝堪能（修習善行，斷除惡行，具有殊勝的能力），稱為精進（正確的努力）。明記所緣（清楚地記住所緣境），稱為正念（正確的憶念）。攝心不亂（收攝心念，不使散亂），號為正定（正確的禪定）。推察諦理（推究觀察真諦的道理），故名正見（正確的見解）。二、略問答：問：小乘之人修菩提分教有誠文（小乘修行者修習菩提分法有明確的經典依據），何以得知大乘亦學（為什麼知道大乘修行者也修習）？答：《智度論》云：問：三十七品是聲聞辟支佛道（三十七道品是聲聞和辟支佛的修行道路），六波羅蜜是菩薩道（六波羅蜜是菩薩的修行道路），何故於菩提道說聲聞法（為什麼在菩提道中講說聲聞法）？答：菩薩摩訶薩學一切道品（菩薩摩訶薩修學一切道品）。既云一切（既然說一切），故知亦通菩薩所學（就知道也包括菩薩所學）。問：菩提分法通諸位者（菩提分法通用於各個階位的修行者），何故《瑜伽師地論》、《攝大乘論》皆云四地方得菩提分耶（為什麼《瑜伽師地論》和《攝大乘論》都說在第四地才能獲得菩提分）？答：彼據三地得定戒等（他們根據第三地獲得禪定和戒律等），相同世間（與世間法相同）。四地相同二乘出世（第四地與二乘的出世間法相同）。道品無漏而是出世（道品是無漏的，是出世間的），故言四地方得起也（所以說在第四地才能生起）。問：三乘同修行相何別（三乘修行相同，有什麼區別）？答：《中邊分別論》云：二乘之人以自相續身等為境（二乘修行者以自己的身心等為所緣境），以修對治（通過修行來對治煩惱）。菩薩通以自他相續身等為境（菩薩普遍以自己和他人的身心等為所緣境），而修對治（通過修行來對治煩惱）。聲聞獨覺于身等境（聲聞和獨覺對於身心等境），以無常等行相思惟而修對治（以無常等行相來思維，從而修習對治）。若諸菩薩于身等境（如果諸位菩薩對於身心等境），而以無所得行相思惟（以無所得的行相來思維），修于對治（修習對治）。聲聞獨覺修念住等（聲聞和獨覺修習念住等），但為身等速得離系（只是爲了使身心等迅速脫離束縛）。若諸菩薩修念住等（如果諸位菩薩修習念住等），不為身等離系（不是爲了使身心等脫離束縛），但為證得無住涅槃（只是爲了證得無住涅槃）。由此三緣（由於這三種因緣），與二乘別（與二乘有所區別）。次明四攝（接下來闡明四攝法）。略分二門（大致分為兩個方面）。初釋名字（首先解釋名稱），后辨行相（然後辨別行相）。初中又二（在解釋名稱中又分為兩個方面）。先總后別（先總說，后別說）。總者（總的來說），以此四事攝諸有情（用這四種方法來攝受一切有情），故名四攝（所以稱為四攝）。或攝者益他（或者說，攝就是利益他人），以施等法益有情故（用佈施等方法來利益有情）。故《瑜伽師地論》云：所有攝事能成就他一切有情（所有攝受的事情能夠成就他人的一切有情），能成就者即是益也（能夠成就就是利益）。釋別名者（解釋各個名稱）：一者佈施運（第一是佈施）

【English Translation】 English version Right mindfulness is correct thinking. Speech that avoids the four wrongs (false speech, embellished speech, harsh speech, and divisive speech) is called right speech. The body that avoids the three transgressions (killing, stealing, and sexual misconduct) is called right action. The undefiled body and speech that avoid the five wrong livelihoods are called right livelihood. Cultivating good and abandoning evil with superior ability is called right diligence. Clearly remembering the object of focus is called right mindfulness. Gathering the mind without distraction is called right concentration. Investigating the truth is called right view. Two, brief questions and answers: Question: The Shravakas (small vehicle practitioners) have authentic texts for cultivating the Bodhi-anga teachings (the limbs of enlightenment), how do we know that the Mahayana (great vehicle) also studies them? Answer: The Mahaprajnaparamita-shastra (Treatise on the Great Perfection of Wisdom) says: Question: The thirty-seven factors of enlightenment are the path of the Shravakas and Pratyekabuddhas (solitary Buddhas), and the six paramitas (perfections) are the path of the Bodhisattvas. Why are the Shravaka teachings discussed in the path to enlightenment? Answer: Bodhisattva-Mahasattvas (great Bodhisattvas) study all the factors of enlightenment. Since it says 'all,' it is known that it also includes what Bodhisattvas study. Question: The Bodhi-anga teachings are common to all stages of practitioners, why do the Yogacarabhumi-shastra (Treatise on the Stages of Yoga Practice) and the Mahayanasamgraha (Compendium of the Mahayana) both say that the Bodhi-angas are attained in the fourth Bhumi (stage)? Answer: They are based on the third Bhumi, where one attains samadhi (concentration), precepts, etc., which are similar to the mundane world. The fourth Bhumi is similar to the supramundane of the two vehicles (Shravakas and Pratyekabuddhas). The factors of enlightenment are undefiled and supramundane, therefore it is said that they arise in the fourth Bhumi. Question: The three vehicles (Shravakas, Pratyekabuddhas, and Bodhisattvas) have similar practices, what are the differences? Answer: The Madhyantavibhaga (Distinguishing the Middle from the Extremes) says: Practitioners of the two vehicles take their own continuum of body, etc., as the object, and cultivate antidotes. Bodhisattvas universally take the continuum of their own and others' bodies, etc., as the object, and cultivate antidotes. Shravakas and Pratyekabuddhas, regarding the body, etc., contemplate impermanence, etc., and cultivate antidotes. If Bodhisattvas, regarding the body, etc., contemplate the aspect of non-attainment, they cultivate antidotes. Shravakas and Pratyekabuddhas cultivate the four mindfulnesses, etc., only to quickly liberate the body, etc., from bondage. If Bodhisattvas cultivate the four mindfulnesses, etc., it is not to liberate the body, etc., from bondage, but to attain non-abiding Nirvana. Due to these three reasons, they are different from the two vehicles. Next, explaining the four Sangrahavastus (means of gathering or embracing). Briefly divided into two aspects. First, explaining the names, and then distinguishing the characteristics. Within the first, there are two more aspects. First, general, then specific. Generally speaking, these four things gather all sentient beings, hence they are called the four Sangrahavastus. Or, 'gathering' means benefiting others, because benefiting sentient beings with generosity, etc. Therefore, the Yogacarabhumi-shastra says: 'All gathering activities can accomplish all sentient beings for others,' and 'being able to accomplish' means benefiting. Explaining the individual names: First, generosity

心普及。稱之為布。輟己惠人故名為施。二者愛語音聲屈曲表彰名語。聞者悅樂故目為愛。三者利行。行是所修之行。即是因名。利是所得利益。即是果稱。故瑜伽云。由此能令于現法中得身輕安。於後法中。般涅槃等此現輕安后般涅槃。皆併名利。有所益故。四者同事。同者等也。事者事業。謂與有情等修行業故名同事。二行相者。菩薩若欲攝化有情。不過此四。若欲化彼。先行於施。謂隨於彼所須。外財金銀等物。及以內財手足等類。隨求皆與。由隨意與故。諸有情親附菩薩。是名施攝。既親附已。次以愛語悅豫彼心。令其受道。故瑜伽云。云何菩薩自性愛語。常樂宣說可意語等。略有三種。一慰喻語。對諸有情含笑先言。命進問安。隨宜慰喻。二慶慰語。見諸有情有昌盛事而慶悅之。三勝益語。為諸有情宣說一切圓滿殊勝微妙法教。既行如上所有愛語。令所化生心起愛慕歸依菩薩。既歸依已。次教修行。瑜伽云。謂諸菩薩由彼愛語。為諸有情示現正理。隨其所應。于諸所學。隨義利行。此意即說。隨彼諸乘根性差別。而教行彼三乘等行得自乘果。又若菩薩如是行中。必住悲心。無愛染心。勸導調伏。起利行已。次與所化同其事業。問但化彼行。何假身同。答自若不行。人焉肯學。為令彼修故。要自作。故瑜伽云

【現代漢語翻譯】現代漢語譯本：『心普及』，這被稱為『布』（Bu，給予）。捨棄自己的利益去惠及他人，因此稱為『施』（Shi，佈施）。這兩者都伴隨著悅耳的言語和聲音，用委婉的方式來表達和彰顯，這被稱為『語』（Yu，言語）。聽者感到喜悅快樂，因此被認為是『愛』（Ai，愛語）。第三是『利行』（Li Xing，利他行為）。『行』是指所修行的行為，也就是因；『利』是指所獲得的利益，也就是果。因此，《瑜伽師地論》中說：『由此能使人在現世獲得身心輕安，在來世獲得般涅槃等。』這裡的現世輕安和來世般涅槃，都可以稱為『利』，因為它們都有所利益。第四是『同事』（Tong Shi，共同事業）。『同』是平等的意思，『事』是事業。意思是與有情眾生平等地共同修行，因此稱為『同事』。這兩種行為方式是：菩薩如果想要攝受和教化有情眾生，不會超出這四種方法。如果想要教化他們，首先要施行佈施，也就是根據他們所需要的，給予他們外在的財物，如金銀等，以及內在的財物，如手足等，隨他們的請求都給予。因為隨順他們的意願給予，所以有情眾生會親近菩薩，這稱為『施攝』。在親近之後，再用愛語來使他們喜悅，讓他們接受佛法。所以，《瑜伽師地論》中說：『菩薩的愛語是什麼呢？就是經常樂於宣說令人喜悅的話語等。』大致有三種：一是慰喻語，對有情眾生面帶微笑，先打招呼問候，隨其情況進行安慰和勸導；二是慶慰語，看到有情眾生有昌盛的事情而感到喜悅；三是勝益語，為有情眾生宣說一切圓滿殊勝微妙的佛法教義。在說了如上所有的愛語之後，讓所教化眾生的心中生起愛慕，歸依菩薩。在歸依之後，再教導他們修行。《瑜伽師地論》中說：『菩薩通過這些愛語，為有情眾生展示正確的道理，根據他們的情況，在他們所學的方面，隨順義理而行。』這裡的意思是說，根據他們所修行的乘（Yana）的根性差別，而教導他們修行三乘（Triyana）等的行為，從而獲得各自乘的果報。而且，如果菩薩在這樣行事的過程中，必定安住于悲心，沒有愛染之心，勸導和調伏他們。在發起利他行為之後，再與所教化者共同從事事業。有人問：『僅僅教化他們修行就可以了，為什麼還要親自參與呢？』回答說：『如果自己不去做，別人怎麼肯學習呢？』爲了讓他們修行，自己必須要先做。所以，《瑜伽師地論》中說：

【English Translation】 English version: 'Mindful giving' is called 『Bu』 (布, giving). Relinquishing one's own benefit to benefit others is therefore called 『Shi』 (施, generosity). Both are accompanied by pleasant speech and sounds, expressed and manifested in a subtle way, which is called 『Yu』 (語, speech). Listeners feel joy and happiness, so it is considered 『Ai』 (愛, loving speech). The third is 『Li Xing』 (利行, beneficial conduct). 『Xing』 refers to the conduct being practiced, which is the cause; 『Li』 refers to the benefit obtained, which is the result. Therefore, the Yogacarabhumi-sastra says: 『By this, one can obtain lightness and ease of body and mind in this life, and parinirvana in the next life.』 The lightness and ease in this life and parinirvana in the next life can both be called 『Li,』 because they are all beneficial. The fourth is 『Tong Shi』 (同事, shared activity). 『Tong』 means equal, and 『Shi』 means activity. It means engaging in practice equally with sentient beings, therefore it is called 『Tong Shi.』 These two modes of conduct are: If a Bodhisattva wants to gather and teach sentient beings, it will not exceed these four methods. If one wants to teach them, one must first practice generosity, that is, according to what they need, give them external wealth, such as gold and silver, and internal wealth, such as hands and feet, giving whatever they ask for. Because one gives according to their wishes, sentient beings will be close to the Bodhisattva, this is called 『Shi She』 (施攝, gathering through generosity). After being close, one then uses loving speech to please them, so that they accept the Dharma. Therefore, the Yogacarabhumi-sastra says: 『What is the Bodhisattva's loving speech? It is to always be happy to speak pleasant words, etc.』 There are roughly three types: First, comforting speech, facing sentient beings with a smile, greeting them first, and comforting and advising them according to their situation; second, congratulatory speech, feeling happy when seeing sentient beings have prosperous things; third, speech of superior benefit, expounding all perfect, supreme, and subtle Dharma teachings for sentient beings. After speaking all the above loving words, let the minds of those being taught generate love and take refuge in the Bodhisattva. After taking refuge, then teach them to practice. The Yogacarabhumi-sastra says: 『Bodhisattvas, through these loving words, show sentient beings the correct principles, and according to their situation, act in accordance with the meaning and benefit in what they learn.』 This means that, according to the differences in the nature of the Yana (乘, vehicle) they practice, they are taught to practice the conduct of the Three Vehicles (Triyana) and so on, so as to obtain the fruits of their respective vehicles. Moreover, if a Bodhisattva acts in this way, he must abide in compassion, without attachment, and persuade and subdue them. After initiating beneficial conduct, one then engages in activities together with those being taught. Someone asks: 『It is enough to just teach them to practice, why is it necessary to participate personally?』 The answer is: 『If one does not do it oneself, how will others be willing to learn?』 In order for them to practice, one must do it oneself first. Therefore, the Yogacarabhumi-sastra says:

。謂諸菩薩若於是義於是善根勸他受學。即於此義於此善根自現受學。如是菩薩與他同事。故名同事。由此四事攝諸有情。不增不減。

后明六度。六度之義乃有多種。今者略示八門差別。一辨列。二釋名。三顯相。四加行。五凈相。六不增不減。七相攝。八勝德果利。一辨列者。施有三種。一舍財等名為財施。二以三藏等教施於有情。名為法施。三令他離怖。名無畏施。戒亦三種。一者能離不善防護受持。名律儀戒。即沙門等七眾所學戒等是也。二以一切佛法為體。名攝善法戒。三者以此戒善資物。名饒益有情戒。忍亦三種。一者怨對能受。名耐怨害忍。二者貧病寒熱種種苦至。忍而修道而不退屈。名安受苦忍。三者于甚深法能諦思惟審觀義理。名諦察法忍。精進亦三。一者若修諸行。發起勇悍於行不退。如入陣者被鎧甲。故即無怯退故。名被甲精進。二者修諸善品而勤進趣。名為攝善精進。三者能以精勤利樂含識故。名利樂精進。定亦有三。一者而能安住現法樂故。名為安住靜慮。二者以此能發六神通故。名為引發靜慮。三者用此能成利有情事故。名辦事靜慮。慧亦有三。謂生空無分別慧。法空無分別慧。俱空無分別慧。如次即是別緣我法及俱緣彼根本之智。簡異后得言無分別。

二釋名者。先總后

【現代漢語翻譯】現代漢語譯本：如果各位菩薩勸他人接受和學習這些意義和這些善根，那麼實際上就是自己也在顯現接受和學習這些意義和這些善根。這樣的菩薩與他人一同行事，所以稱為『同事』。通過這四種方法來攝受所有眾生，不多也不少。

下面闡明六度（Six Pāramitās）。六度的意義有很多種，現在簡要地揭示八個方面的差別：一、辨別列舉；二、解釋名稱；三、顯現體相；四、加行；五、清凈體相；六、不多不少；七、相互攝持；八、殊勝功德利益。一、辨別列舉：佈施（Dāna）有三種：一是捨棄財物等，稱為財施（Āmiṣa-dāna）；二是用三藏（Tripiṭaka）等教法施予有情眾生，稱為法施（Dharma-dāna）；三是使他人遠離怖畏，稱為無畏施（Abhaya-dāna）。戒（Śīla）也有三種：一是能夠遠離不善，防護受持，稱為律儀戒（Prātimokṣa-śīla），也就是沙門（Śrāmaṇa）等七眾所學習的戒等；二是以一切佛法為體，稱為攝善法戒（Kuśala-dharma-saṃgraha-śīla）；三是用這種戒善作為資糧，利益有情眾生，稱為饒益有情戒（Sattvārtha-kriyā-śīla）。忍（Kṣānti）也有三種：一是對於怨恨能夠忍受，稱為耐怨害忍（Paropakāra-duḥkha-adhi-vāsanā-kṣānti）；二是貧窮、疾病、寒冷、炎熱種種痛苦到來時，忍耐並修道而不退縮，稱為安受苦忍（Duḥkha-adhi-vāsanā-kṣānti）；三是對於甚深佛法能夠仔細思維，審察觀照義理，稱為諦察法忍（Dharma-vicaya-kṣānti）。精進（Vīrya）也有三種：一是如果修習各種行為，發起勇猛精進，對於修行不退轉，如同進入戰場的人穿上鎧甲，因此沒有怯懦退縮，稱為被甲精進（Saṃnāha-vīrya）；二是修習各種善法而勤奮進取，稱為攝善精進（Kuśala-dharma-saṃgraha-vīrya）；三是能夠用精勤來利益安樂一切眾生，稱為利樂精進（Sattvārtha-kriyā-vīrya）。定（Dhyāna）也有三種：一是能夠安住在現世的快樂中，稱為安住靜慮（Sthita-sukha-vihāra-dhyāna）；二是用這種禪定能夠引發六神通，稱為引發靜慮（Abhijñā-utpāda-dhyāna）；三是用這種禪定能夠成就利益有情眾生的事業，稱為辦事靜慮（Sattvārtha-kriyā-dhyāna）。慧（Prajñā）也有三種：即生空無分別慧（Pudgala-nairātmya-nirvikalpa-prajñā）、法空無分別慧（Dharma-nairātmya-nirvikalpa-prajñā）、俱空無分別慧（Ubhayā-nairātmya-nirvikalpa-prajñā）。依次分別是別別緣於我、法以及同時緣於二者的根本智。用『無分別』來區別於後得智。

二、解釋名稱：先總說后別說。

【English Translation】 English version: If those Bodhisattvas encourage others to accept and learn these meanings and these roots of goodness, then they are actually manifesting, accepting, and learning these meanings and these roots of goodness themselves. Such Bodhisattvas act together with others, hence they are called 'co-workers'. Through these four methods, all sentient beings are embraced, neither more nor less.

Next, the Six Pāramitās are explained. There are many meanings to the Six Pāramitās, but now, eight aspects of their differences are briefly shown: 1. Distinguishing and Enumerating; 2. Explaining the Names; 3. Revealing the Characteristics; 4. Application; 5. Pure Characteristics; 6. Neither Increasing nor Decreasing; 7. Mutual Inclusion; 8. Excellent Virtues and Benefits. 1. Distinguishing and Enumerating: Giving (Dāna) has three types: First, giving up wealth, etc., is called material giving (Āmiṣa-dāna); second, using the teachings of the Tripiṭaka (Tripiṭaka) etc., to give to sentient beings is called Dharma giving (Dharma-dāna); third, enabling others to be free from fear is called fearlessness giving (Abhaya-dāna). Precept (Śīla) also has three types: First, being able to stay away from unwholesome actions, protecting and upholding, is called the precept of discipline (Prātimokṣa-śīla), which is the precept learned by the seven assemblies such as Śrāmaṇa (Śrāmaṇa); second, taking all Buddha-dharma as its essence is called the precept of gathering wholesome dharmas (Kuśala-dharma-saṃgraha-śīla); third, using this precept of goodness as resources to benefit sentient beings is called the precept of benefiting sentient beings (Sattvārtha-kriyā-śīla). Patience (Kṣānti) also has three types: First, being able to endure resentment is called enduring harm from enemies (Paropakāra-duḥkha-adhi-vāsanā-kṣānti); second, when poverty, sickness, cold, heat, and various sufferings arrive, enduring and cultivating the path without retreating is called peacefully enduring suffering (Duḥkha-adhi-vāsanā-kṣānti); third, being able to carefully contemplate and examine the meaning of the profound Dharma is called contemplating the Dharma with truth (Dharma-vicaya-kṣānti). Diligence (Vīrya) also has three types: First, if cultivating various practices, initiating courage and vigor, and not retreating from practice, like a person entering the battlefield wearing armor, therefore without cowardice or retreat, is called armored diligence (Saṃnāha-vīrya); second, cultivating various wholesome qualities and diligently progressing is called gathering wholesome diligence (Kuśala-dharma-saṃgraha-vīrya); third, being able to use diligence to benefit and bring joy to all sentient beings is called benefiting and bringing joy diligence (Sattvārtha-kriyā-vīrya). Concentration (Dhyāna) also has three types: First, being able to abide in the happiness of the present life is called abiding in peaceful contemplation (Sthita-sukha-vihāra-dhyāna); second, using this concentration to generate the six supernormal powers is called generating contemplation (Abhijñā-utpāda-dhyāna); third, using this concentration to accomplish the work of benefiting sentient beings is called accomplishing work contemplation (Sattvārtha-kriyā-dhyāna). Wisdom (Prajñā) also has three types: namely, the wisdom of no-self of persons without discrimination (Pudgala-nairātmya-nirvikalpa-prajñā), the wisdom of no-self of dharmas without discrimination (Dharma-nairātmya-nirvikalpa-prajñā), and the wisdom of no-self of both without discrimination (Ubhayā-nairātmya-nirvikalpa-prajñā). In order, these are the fundamental wisdom that separately focuses on self, dharma, and simultaneously focuses on both. 'Without discrimination' is used to distinguish it from subsequent wisdom.

Explaining the Names: First, a general explanation, then a specific explanation.

別。言總名者。解深密經及瑜伽云。何緣此名波羅蜜多。由五緣故。一無染著。不染著波羅蜜多相違事故。二無顧戀。謂於一切波羅蜜多諸果異熟及報恩中。心無系故。三無罪過。謂于如是波羅蜜多。無間雜染法離非方便行故。四無分別。謂于如是波羅蜜多。不如言詞執著自相故。五正迴向。謂如是所作所集波羅蜜多。回求無上大菩提果故。又對法論云。到所知彼岸名波羅蜜多。又波羅是所知彼岸義。蜜多是到義。釋別名者。攝論云。能裂慳吝貧窮。及能引得廣大財位福德。故名為施。能息滅惡戒惡趣。及能引得善趣等持。故名為戒。能滅盡忿怒怨仇。及能善住自安隱故。故名為忍。妙能遠離所有懈怠惡不善法。及能出生無量善法。故名精進。能銷除彼所有散動。及能引得內心安住。故名靜慮。能除遣一切見趣諸邪惡慧。及能貞實品別知法。故名為慧。

三辨相者。問但施等即得名為波羅蜜多。為不爾耶。答有得不得。故唯識云。要七最勝之所攝受。方可建立波羅蜜多。一安住最勝。謂要安住菩薩種姓。二依止最勝。謂要依止大菩提心。三意樂最勝。謂要悲愍一切有情。四事業最勝。謂要具行一切事業。五巧便最勝。謂要無相智所攝受。六回向最勝。謂要回向無上菩提。七清凈最勝。謂要不為二障間雜。若非此

【現代漢語翻譯】現代漢語譯本：另外，關於總名的解釋，《解深密經》和《瑜伽師地論》中說，為什麼稱之為波羅蜜多（pāramitā，到彼岸）？因為有五個原因：一是沒有染著，不染著與波羅蜜多相違背的事物；二是沒有顧戀，即對於一切波羅蜜多的各種果報、異熟果以及報恩，內心沒有繫縛；三是沒有罪過，即對於這樣的波羅蜜多，沒有夾雜染污法，遠離非正當的修行方式；四是沒有分別，即對於這樣的波羅蜜多，不執著于言辭，不執著于自相；五是正確的迴向，即將所做所積累的波羅蜜多，迴向于追求無上的大菩提果。此外，《對法論》中說，到達所知之彼岸，名為波羅蜜多。而且，「波羅」（pāra）是所知彼岸的意思，「蜜多」（mitā）是到達的意思。關於別名的解釋，《攝大乘論》中說，能夠破除慳吝和貧窮，並且能夠引得廣大的財富和地位福德，所以稱為佈施（dāna）；能夠止息惡戒和惡趣，並且能夠引得善趣和禪定，所以稱為持戒（śīla）；能夠滅盡忿怒和怨仇，並且能夠安住于自身的安穩，所以稱為忍辱（kṣānti）；能夠巧妙地遠離一切懈怠和惡不善法，並且能夠產生無量的善法，所以稱為精進（vīrya）；能夠消除一切散亂，並且能夠引得內心的安住，所以稱為靜慮（dhyāna）；能夠去除一切見解上的偏執和邪惡的智慧，並且能夠真實地辨別諸法，所以稱為般若（prajñā）。三、辨別體相：問：僅僅是佈施等就可以稱為波羅蜜多嗎？答：有可以的，也有不可以的。所以《唯識論》中說，必須要被七種最殊勝的條件所攝受，才可以建立為波羅蜜多。一是安住最勝，即要安住在菩薩種姓中；二是依止最勝，即要依止大菩提心；三是意樂最勝，即要悲憫一切有情眾生；四是事業最勝，即要具足修行一切事業；五是方便最勝，即要被無相智慧所攝受；六是迴向最勝，即要回向于無上的菩提；七是清凈最勝，即要不被兩種障礙所夾雜。如果不是這樣

【English Translation】 English version: Furthermore, regarding the explanation of the general term, the Saṃdhinirmocana Sūtra (解深密經) and the Yogācārabhūmi-śāstra (瑜伽師地論) state, 'Why is it called Pāramitā (波羅蜜多, perfection)?' Because of five reasons: First, it is without attachment, not being attached to things that contradict Pāramitā; second, it is without clinging, meaning that the mind is not bound to the various fruits, resultant effects, and acts of gratitude of all Pāramitās; third, it is without fault, meaning that with regard to such Pāramitā, there is no intermingling of defiled dharmas, and it is free from improper practices; fourth, it is without discrimination, meaning that with regard to such Pāramitā, one does not cling to words and does not cling to self-nature; fifth, it is correct dedication, meaning that the Pāramitā that is done and accumulated is dedicated to seeking the supreme Great Bodhi fruit. Moreover, the Abhidharma-samuccaya (對法論) states, 'Reaching the other shore of what is knowable is called Pāramitā.' Furthermore, 'Pāra' (波羅) means the other shore of what is knowable, and 'Mitā' (蜜多) means reaching. Regarding the explanation of the specific terms, the Mahāyānasaṃgraha (攝大乘論) states, 'It can break through stinginess and poverty, and it can lead to vast wealth, status, and merit, therefore it is called Dāna (佈施, giving); it can stop evil precepts and evil destinies, and it can lead to good destinies and samādhi, therefore it is called Śīla (持戒, morality); it can extinguish anger and hatred, and it can abide in one's own peace and security, therefore it is called Kṣānti (忍辱, patience); it can skillfully stay away from all laziness and evil unwholesome dharmas, and it can generate immeasurable wholesome dharmas, therefore it is called Vīrya (精進, effort); it can eliminate all distractions, and it can lead to the abiding of the inner mind, therefore it is called Dhyāna (靜慮, meditation); it can remove all biased views and evil wisdom, and it can truthfully distinguish dharmas, therefore it is called Prajñā (般若, wisdom).' Third, distinguishing the characteristics: Question: Can merely giving, etc., be called Pāramitā? Answer: Some can, and some cannot. Therefore, the Vijñāptimātratāsiddhi (唯識論) states, 'It must be embraced by seven supreme conditions in order to be established as Pāramitā.' First, the supreme of abiding, meaning that one must abide in the Bodhisattva lineage; second, the supreme of reliance, meaning that one must rely on the Great Bodhicitta; third, the supreme of intention, meaning that one must have compassion for all sentient beings; fourth, the supreme of activity, meaning that one must fully practice all activities; fifth, the supreme of skillful means, meaning that one must be embraced by non-conceptual wisdom; sixth, the supreme of dedication, meaning that one must dedicate to the supreme Bodhi; seventh, the supreme of purity, meaning that one must not be mixed with two kinds of obstacles. If it is not like this,

七所攝受者。雖行施等。但名施等。不得名為到彼岸也。

四加行者。問將修此六。以何加行方能進習。答二利為心能修此六。故大般若經一百二云。菩薩摩訶薩行六波羅蜜時。當作是念。我若不行佈施波羅蜜多。當生貧賤家尚無勢力。何由成就有情嚴凈佛土。況當能得一切智智。我若不護凈戒波羅蜜多。當生諸惡趣。尚不能得下賤人身。乃至況當能得一切智智。我若不修安忍波羅蜜多。當生諸根殘缺容貌醜陋。不具菩薩圓滿色身。若得菩薩圓滿色身行菩薩行。有情見者必獲無上正等菩提。若不得此圓滿色身。乃至況當能得一切智智。我若懈怠不起精進波羅蜜多。尚不能獲菩薩勝道。乃至況當能得一切智智。我若心亂不入靜慮波羅蜜多。尚不能起菩薩勝定。乃至況當能得一切智智。我若無智不學般若波羅蜜多。尚不能得諸巧便慧超二乘地。乃至況當能得一切智智。又三百五十一云。於此六種波羅蜜多勤修學時。恒作是念。世間有情心皆顛倒。沒生死苦。不能自脫。我若不修善巧方便。不能解脫彼生死苦。我當爲彼諸有情類。精勤修學佈施凈戒精進安忍靜慮般若波羅蜜多善巧方便。以此念觀故。能熾然修六度也。

五凈相者。二種不同。初總后別。總者。解深密經及瑜伽云。總說一切波羅蜜多清凈相者。當

【現代漢語翻譯】現代漢語譯本七種被攝受的情況：即使做了佈施等善行，也只能稱作是佈施等，不能稱作是到達彼岸（波羅蜜多）。

四種加行：問：如果要修習這六種波羅蜜多，用什麼加行才能進步修習？答：以利益自己和利益他人為心來修習這六種波羅蜜多。所以《大般若經》第一百零二卷說：『菩薩摩訶薩在行六波羅蜜時，應當這樣想：我如果不修行佈施波羅蜜多，就會出生在貧賤的家庭，甚至沒有勢力，怎麼能成就利益眾生、莊嚴清凈佛土的事業？更何況是證得一切智智（Buddhajñāna，佛的智慧）？我如果不守護清凈的戒律波羅蜜多，就會出生在各種惡道中，甚至不能得到**人身，更何況是證得一切智智？我如果不修習安忍波羅蜜多，就會出生時諸根殘缺、容貌醜陋，不具備菩薩圓滿的色身。如果得到菩薩圓滿的色身，行菩薩行，眾生見到必定獲得無上正等菩提（Anuttarā-samyak-saṃbodhi，無上的正覺）。如果不能得到這圓滿的色身，更何況是證得一切智智？我如果懈怠，不發起精進波羅蜜多，甚至不能獲得菩薩殊勝的道，更何況是證得一切智智？我如果心亂，不進入靜慮波羅蜜多，甚至不能生起菩薩殊勝的禪定，更何況是證得一切智智？我如果沒有智慧，不學習般若波羅蜜多（Prajñāpāramitā，智慧到彼岸），甚至不能得到各種巧妙的智慧，超越二乘（聲聞和緣覺）的境界，更何況是證得一切智智？』又《大般若經》第三百五十一卷說：『在勤奮修學這六種波羅蜜多時，經常這樣想：世間的眾生心都顛倒了，沉沒在生死痛苦中，不能自己解脫。我如果不修習善巧方便，就不能解脫他們生死的痛苦。我應當爲了這些眾生，精勤修學佈施、凈戒、精進、安忍、靜慮、般若波羅蜜多等善巧方便。』因為有這樣的念頭和觀察，所以能夠熾盛地修習六度（六波羅蜜多）。

五種清凈相：有兩種不同，先總說后別說。總的說，解深密經和瑜伽經說：總的說一切波羅蜜多的清凈相，應當...

【English Translation】 English version The seven kinds of being taken possession of: Even if one performs acts of giving, etc., they are only called giving, etc., and cannot be called reaching the other shore (Pāramitā).

The four kinds of application: Question: If one wants to cultivate these six Pāramitās, what kind of application is needed to progress in cultivation? Answer: Cultivate these six Pāramitās with the mind of benefiting oneself and others. Therefore, the Mahāprajñāpāramitā Sūtra, volume 102, says: 'When a Bodhisattva-Mahāsattva practices the six Pāramitās, he should think: If I do not practice the Dāna Pāramitā (Perfection of Giving), I will be born into a poor and lowly family, and I will not even have the power to accomplish the task of benefiting sentient beings and adorning the pure Buddha-land. How much less will I be able to attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment)? If I do not protect the Śīla Pāramitā (Perfection of Morality), I will be born in various evil realms, and I will not even be able to obtain a **human body. How much less will I be able to attain Anuttarā-samyak-saṃbodhi? If I do not cultivate the Kṣānti Pāramitā (Perfection of Patience), I will be born with defective faculties and an ugly appearance, not possessing the perfect form body of a Bodhisattva. If I obtain the perfect form body of a Bodhisattva and practice the Bodhisattva path, sentient beings who see me will surely attain Anuttarā-samyak-saṃbodhi. If I cannot obtain this perfect form body, how much less will I be able to attain Anuttarā-samyak-saṃbodhi? If I am lazy and do not arouse the Vīrya Pāramitā (Perfection of Diligence), I will not even be able to obtain the superior path of a Bodhisattva. How much less will I be able to attain Anuttarā-samyak-saṃbodhi? If my mind is disturbed and I do not enter the Dhyāna Pāramitā (Perfection of Meditation), I will not even be able to generate the superior Samādhi (concentration) of a Bodhisattva. How much less will I be able to attain Anuttarā-samyak-saṃbodhi? If I do not have wisdom and do not study the Prajñāpāramitā (Perfection of Wisdom), I will not even be able to obtain various skillful means and wisdom to surpass the realm of the Two Vehicles (Śrāvakas and Pratyekabuddhas). How much less will I be able to attain Anuttarā-samyak-saṃbodhi?' Furthermore, the Mahāprajñāpāramitā Sūtra, volume 351, says: 'When diligently studying these six Pāramitās, constantly think: The minds of sentient beings in the world are all inverted, submerged in the suffering of Saṃsāra (cycle of rebirth), and unable to liberate themselves. If I do not cultivate skillful means, I will not be able to liberate them from the suffering of Saṃsāra. I should diligently study Dāna, Śīla, Vīrya, Kṣānti, Dhyāna, Prajñā Pāramitās, and skillful means for the sake of these sentient beings.' Because of such thoughts and observations, one can vigorously cultivate the Six Perfections (Six Pāramitās).

The five kinds of pure appearances: There are two kinds of differences, first general and then specific. Generally speaking, the Saṃdhinirmocana Sūtra and the Yoga Sūtra say: Generally speaking, the pure appearance of all Pāramitās should...

知七種。何等為七。一菩薩於此諸法不求他知。二於此諸法見已不生執著。三即于如是諸法不生疑惑。謂為能得大菩提不。四終不自讚毀他有所輕蔑。五終不憍傲放逸。六終不小有所得便生喜足。七終不由此諸法於他發起嫉妒慳吝。行六度時離此七種。方得名為六度清凈。次別相者。大集經云。一成就八法能凈檀波羅蜜。謂離我能施。離為我施。離愛結施。離無明見施。離彼我菩提相施。離種種相見施。離悕望報施。離慳嫉其心平等如虛空等施。離此八法。是謂清凈。二成就八法能護凈戒。謂不忘菩提心能護于戒。不求聲聞辟支佛地能護于戒。境界無礙能護于戒。不特諸戒能護于戒。不捨本願能護于戒。不依一切生處故能護于戒。成就大愿故能護于戒。善攝諸根為滅煩惱故能護于戒。是謂八法。言護戒者。即滅凈相。三成就八法能凈羼提波羅蜜。謂善凈內淳至修羼提波羅蜜。謂善凈外不悕望修忍。于上中下究竟無障礙修忍。隨順法性無所染著修忍。去離諸見修忍。斷一切諸覺修忍。舍一切諸愿修忍。除一切諸行修忍。是謂八法。四成就八法能凈毗梨耶波羅蜜。謂凈身故發勤精進。知身如影。不著于身。為凈口故發勤精進。知口聲如響。不著于口。為凈意故發勤精進。知意如幻。無所分別。不著于意。為具足諸波羅蜜故

【現代漢語翻譯】現代漢語譯本知七種。何等為七？一、菩薩對於這些法不尋求從他人處得知。二、對於這些法，見了之後不生執著。三、對於這些法不生疑惑，認為是否能由此得到大菩提（最高智慧）。四、始終不自我讚揚而詆譭他人，有所輕蔑。五、始終不驕傲放縱。六、不因為獲得一點點成就就感到滿足。七、不因為這些法而對他人產生嫉妒和吝嗇。在修行六度（六種修行）時，遠離這七種過失，才能稱為六度清凈。其次是各個波羅蜜（到達彼岸）的差別相。《大集經》中說：一、成就八種法，能夠清凈佈施波羅蜜（Dāna-pāramitā，佈施的完成）。即：不執著于『我』能佈施，不執著于『為我』而佈施，不執著于愛結而佈施，不執著于無明見而佈施，不執著于彼我菩提相而佈施，不執著于種種相見而佈施，不希望得到回報而佈施，不慳吝嫉妒，內心平等如虛空般佈施。遠離這八種執著，就叫做清凈。二、成就八種法，能夠守護清凈的戒律。即：不忘記菩提心而守護戒律，不爲了追求聲聞（Śrāvaka，聽聞佛法而證悟者）、辟支佛（Pratyekabuddha，獨自證悟者）的境界而守護戒律，境界沒有障礙而守護戒律，不特別執著于諸戒而守護戒律，不捨棄根本誓願而守護戒律，不依賴於一切生處而守護戒律，成就大愿而守護戒律，善於攝持諸根，爲了滅除煩惱而守護戒律。這就是八種法。所謂守護戒律，就是滅除對清凈之相的執著。三、成就八種法，能夠清凈忍辱波羅蜜（Kṣānti-pāramitā，忍耐的完成）。即：善於清凈內心，真誠地修行忍辱波羅蜜；善於清凈外在，不希望得到回報地修行忍辱；對於上、中、下等一切境界，究竟沒有障礙地修行忍辱；隨順法性，沒有染著地修行忍辱；去除各種見解地修行忍辱；斷除一切覺知地修行忍辱；捨棄一切願望地修行忍辱；去除一切行為地修行忍辱。這就是八種法。四、成就八種法，能夠清凈精進波羅蜜（Vīrya-pāramitā，精進的完成）。即：爲了清凈身體而發勤精進，知道身體如影子，不執著于身體；爲了清凈口而發勤精進，知道口的聲音如迴響，不執著于口；爲了清凈意而發勤精進，知道意念如幻象，沒有分別，不執著于意；爲了具足各種波羅蜜而發勤精進。

【English Translation】 English version Knowing seven kinds. What are the seven? First, a Bodhisattva does not seek to know these Dharmas from others. Second, upon seeing these Dharmas, they do not give rise to attachment. Third, they do not generate doubt about these Dharmas, wondering if they can attain Great Bodhi (supreme wisdom) through them. Fourth, they never praise themselves while disparaging others, showing contempt. Fifth, they never become arrogant and lax. Sixth, they are never content with small achievements. Seventh, they never develop jealousy and stinginess towards others because of these Dharmas. When practicing the Six Perfections (Six Pāramitās), one can be called pure in the Six Perfections only by staying away from these seven. Next are the distinct characteristics of each Pāramitā (reaching the other shore). The Mahāsaṃnipāta Sūtra says: First, accomplishing eight Dharmas can purify the Dāna-pāramitā (Perfection of Giving). That is: being free from the notion of 'I' as the giver, being free from giving 'for myself', being free from giving with the bonds of affection, being free from giving with the views of ignorance, being free from giving with the notion of self and other in Bodhi, being free from giving with various perceptions of forms, being free from giving with the hope of reward, and giving without stinginess and jealousy, with a mind as equal as space. Being free from these eight Dharmas is called purity. Second, accomplishing eight Dharmas can protect pure precepts. That is: protecting precepts without forgetting the Bodhicitta (mind of enlightenment), protecting precepts without seeking the grounds of Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas), protecting precepts with unobstructed realms, protecting precepts without particularly clinging to precepts, protecting precepts without abandoning original vows, protecting precepts without relying on any place of birth, protecting precepts by accomplishing great vows, and protecting precepts by well-restraining the senses to extinguish afflictions. These are the eight Dharmas. Protecting precepts means extinguishing the attachment to the appearance of purity. Third, accomplishing eight Dharmas can purify the Kṣānti-pāramitā (Perfection of Patience). That is: purifying the inner self and sincerely cultivating the Kṣānti-pāramitā; purifying the outer self and cultivating patience without hoping for reward; cultivating patience without any obstruction in the upper, middle, and lower realms; cultivating patience in accordance with the Dharma-nature, without any attachment; cultivating patience by removing all views; cultivating patience by cutting off all perceptions; cultivating patience by abandoning all wishes; and cultivating patience by removing all actions. These are the eight Dharmas. Fourth, accomplishing eight Dharmas can purify the Vīrya-pāramitā (Perfection of Diligence). That is: diligently striving to purify the body, knowing the body is like a shadow, and not being attached to the body; diligently striving to purify the mouth, knowing the sound of the mouth is like an echo, and not being attached to the mouth; diligently striving to purify the mind, knowing the mind is like an illusion, without discrimination, and not being attached to the mind; diligently striving to perfect all the Pāramitās.

發勤精進。知諸法無自性因緣所攝。不可戲論。為得照菩提分法故發勤精進。覺了一切法真實性故無所礙著。為凈一切佛土故發勤精進。知諸佛國土如虛空故不恃所凈。為得一切陀羅尼故發勤精進。知一切法無念無非念故不作二相。為成就一切佛法故發勤精進。知諸法人一相平等故而不壞法性。是為八法。五成就八法能凈禪波羅蜜。謂不依諸陰修禪。不依諸界修禪。不依諸入修禪。不依三界修禪。不依現世修禪。不依後世修禪。不依道修禪。不依果修禪。是為八法。六成就八法能凈般若波羅蜜多。若菩薩精勤欲斷一切不善法。而不著斷見。精勤欲生一切善法。而不著常見。知一切有為法皆從緣生。而不動于無生忍法。善分別說一切字句。而常平等無有言說。善能辨了一切有為無常苦法。于無我法界寂靜不動。善能分別諸所作業。而知一切法無業無報。善能分別垢法凈法。而知一切法性常凈。善能籌量三世諸法。而知諸法無去來今。是為八法。能凈般若波羅蜜多。若有人能依總別凈相所修六度。真實而能到于彼岸。

六不增不減。如深密經瑜伽等云。世尊何因緣故。施設如是所應學事但有六數。善男子二因緣故。一者饒益諸有情故。當知前三。謂諸菩薩由佈施故。攝受資具饒益有情。由持戒故。不行損害等饒益有

【現代漢語翻譯】現代漢語譯本：發奮努力，精進修行。了知一切諸法皆無自性，由因緣和合而成，不可隨意戲論。爲了證得照亮菩提的各種法門而發奮精進。覺悟了一切法的真實體性，故而沒有任何障礙和執著。爲了清凈一切佛國凈土而發奮精進。了知一切佛國凈土如同虛空一般，故而不執著于所清凈的境界。爲了獲得一切陀羅尼（Dharani，總持、真言）而發奮精進。了知一切法無念也無非念，故而不作二元對立之想。爲了成就一切佛法而發奮精進。了知一切諸法人人平等一相，故而不破壞諸法的本性。以上是八種法門。五、成就八種法門能夠清凈禪波羅蜜（Dhyana Paramita，禪定波羅蜜）。也就是不依賴諸陰（Skandha，五蘊）修禪，不依賴諸界（Ayatana，十二處）修禪，不依賴諸入（Dhatu，十八界）修禪，不依賴三界（Trailokya，欲界、色界、無色界）修禪，不依賴現世修禪，不依賴後世修禪，不依賴道修禪，不依賴果修禪。以上是八種法門。六、成就八種法門能夠清凈般若波羅蜜多（Prajna Paramita，智慧波羅蜜）。如果菩薩精勤努力想要斷除一切不善之法，卻不執著于斷滅之見；精勤努力想要生起一切善法，卻不執著于常恒之見；了知一切有為法（Samskrta，因緣和合而成的法）皆由因緣而生，卻不為無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的證悟）所動搖；善於分別解說一切字句，卻常處於平等寂靜，沒有言語戲論；善於辨別一切有為法的無常和苦，于無我法界中寂靜不動；善於分別各種所作之業，卻了知一切法無業也無報；善於分別垢法和凈法，卻了知一切法的自性本來清凈；善於衡量過去、現在、未來三世諸法，卻了知諸法沒有過去、現在、未來。以上是八種法門，能夠清凈般若波羅蜜多。如果有人能夠依據總相和別相的清凈之相來修習六度（Paramita，六波羅蜜），真實地到達彼岸。

六不增不減。如《深密經》、《瑜伽師地論》等所說：『世尊，是何因緣，施設如此所應學之事，但有六數？』善男子，有二因緣。一者，饒益諸有情故。當知前三，謂諸菩薩由佈施故，攝受資具饒益有情；由持戒故，不行損害等饒益有情；

【English Translation】 English version: Exerting diligent effort and progress in practice. Knowing that all dharmas are without inherent nature, conditioned by causes and conditions, and not to be taken lightly or playfully. Exerting diligent effort to attain the dharmas that illuminate Bodhi (Enlightenment). Realizing the true nature of all dharmas, and therefore being without any obstacles or attachments. Exerting diligent effort to purify all Buddha lands. Knowing that all Buddha lands are like empty space, and therefore not relying on the purified realms. Exerting diligent effort to attain all Dharanis (mantras that hold the essence of teachings). Knowing that all dharmas are neither with nor without thought, and therefore not creating dualistic perceptions. Exerting diligent effort to accomplish all Buddha-dharmas. Knowing that all dharmas are equal in their single nature, and therefore not destroying the nature of dharmas. These are the eight dharmas. Five, accomplishing eight dharmas can purify Dhyana Paramita (Perfection of Meditation). That is, not relying on the Skandhas (five aggregates) to cultivate meditation, not relying on the Ayatanas (twelve sense bases) to cultivate meditation, not relying on the Dhatus (eighteen elements) to cultivate meditation, not relying on the Trailokya (three realms) to cultivate meditation, not relying on the present life to cultivate meditation, not relying on the future life to cultivate meditation, not relying on the path to cultivate meditation, not relying on the fruit to cultivate meditation. These are the eight dharmas. Six, accomplishing eight dharmas can purify Prajna Paramita (Perfection of Wisdom). If a Bodhisattva diligently strives to cut off all unwholesome dharmas, but is not attached to the view of annihilation; diligently strives to generate all wholesome dharmas, but is not attached to the view of permanence; knows that all Samskrta (conditioned) dharmas arise from causes and conditions, but is not moved by Anutpattika-dharma-kshanti (acceptance of the non-arising of dharmas); skillfully distinguishes and explains all words and phrases, but is always in equanimity without verbal expression; skillfully discerns the impermanence and suffering of all conditioned dharmas, and remains still and unmoving in the realm of non-self; skillfully distinguishes all actions, but knows that all dharmas are without action and without retribution; skillfully distinguishes defiled dharmas and pure dharmas, but knows that the nature of all dharmas is always pure; skillfully contemplates the dharmas of the past, present, and future, but knows that dharmas have no coming, going, or staying. These are the eight dharmas that can purify Prajna Paramita. If someone can cultivate the six Paramitas (perfections) based on the pure aspects of the general and specific characteristics, they can truly reach the other shore.

Six neither increasing nor decreasing. As stated in the Samdhinirmocana Sutra, the Yogacarabhumi-sastra, etc.: 'World Honored One, for what reason did you establish these matters to be learned, but only with six in number?' Good man, there are two reasons. First, to benefit all sentient beings. Know that the first three, namely, the Bodhisattvas, through generosity, gather resources to benefit sentient beings; through upholding precepts, do not engage in harm, thus benefiting sentient beings;

情。由忍辱故。彼損害等堪能忍受饒益有情。二者對治諸煩惱故。當知后三。謂諸菩薩由精進故。雖未永伏一切煩惱等。而能勇猛修諸善品。彼諸煩惱不能傾動善品加行。由靜慮故。永伏煩惱。由般若故。永害隨眠。由斯六種不增不減也。

七相攝者。大般若經第三云。以無所得修行佈施。了達一切施者受者及所施物皆不可得。如是佈施能滿佈施及餘五度。以無所得修行凈戒。了達一切犯無犯相皆不可得。如是凈戒能滿凈戒及餘五度。以無所得修行安忍。了達一切動不動相皆不可得。如是安忍能滿安忍及餘五度。以無所得修行精進。了達一切身心勤怠皆不可得。如是精進能滿精進及餘五度。以無所得而修靜慮。了達一切有味無味皆不可得。如是靜慮能滿靜慮及餘五度。以無所得修行般若。了達一切諸法若性若相皆不可得。如是般若能滿般若及餘五度。又攝大乘雲。謂於一切波羅蜜多修加行中。皆有一切波羅蜜多互相助成。謂修施時。禁防忍受策勵專心能善了知業果相屬。如是施中即有餘轉。若修戒時。遠離慳吝忿恚懈怠散動邪見。如是戒中即有餘轉。修習所餘亦如是說。如有頌言。施時無貪無犯戒。無嫉無恚起慈心。諸來求者便施與。無惓無亂無異見。

八勝德果利。言勝德者。如深密經瑜伽論云。一切

【現代漢語翻譯】現代漢語譯本：情。由於忍辱的緣故，他們能夠忍受損害等，並且饒益有情（一切眾生）。第二點，由於對治各種煩惱的緣故，應當瞭解后三者（靜慮、般若）。菩薩由於精進的緣故，雖然沒有永遠降伏一切煩惱等，但能夠勇猛地修習各種善法。這些煩惱不能動搖善法的修行。由於靜慮的緣故，能夠永遠降伏煩惱。由於般若的緣故，能夠永遠斷除隨眠（煩惱的種子）。由於這六種（佈施、持戒、忍辱、精進、靜慮、般若），不會增加也不會減少。

七相攝者。《大般若經》第三卷說：『以無所得（不執著）的心修行佈施，了達一切施者、受者以及所施之物都是不可得的。這樣的佈施能夠圓滿佈施以及其餘五度（持戒、忍辱、精進、靜慮、般若）。以無所得的心修行凈戒，了達一切犯戒與不犯戒的相都是不可得的。這樣的凈戒能夠圓滿凈戒以及其餘五度。以無所得的心修行安忍，了達一切動與不動的相都是不可得的。這樣的安忍能夠圓滿安忍以及其餘五度。以無所得的心修行精進，了達一切身心的勤奮與懈怠都是不可得的。這樣的精進能夠圓滿精進以及其餘五度。以無所得的心修行靜慮，了達一切有味與無味都是不可得的。這樣的靜慮能夠圓滿靜慮以及其餘五度。以無所得的心修行般若，了達一切諸法的體性與現象都是不可得的。這樣的般若能夠圓滿般若以及其餘五度。』又《攝大乘論》說：『在修習一切波羅蜜多（佈施、持戒、忍辱、精進、靜慮、般若）的加行中，都有一切波羅蜜多互相助成。修習佈施時，禁防（防止）貪婪，忍受困難，策勵自己，專心致志，能夠很好地瞭解業果的相互關係。這樣的佈施中就包含了其餘的（波羅蜜多）。如果修習持戒時，遠離慳吝、忿恚、懈怠、散動、邪見。這樣的持戒中就包含了其餘的（波羅蜜多）。修習其餘的（波羅蜜多）也像這樣說。』如有頌說：『佈施時沒有貪婪，持戒時沒有違犯，沒有嫉妒，沒有嗔恚，生起慈悲心。對於前來求助的人，便施與他們，沒有疲倦，沒有散亂，沒有不同的見解。』

八勝德果利。說到勝德，如《深密經》、《瑜伽師地論》所說：

【English Translation】 English version: Feelings. Because of patience, they are able to endure harm and benefit sentient beings (all beings). Secondly, because of counteracting various afflictions, the latter three (meditation, wisdom) should be understood. Bodhisattvas, because of diligence, although they have not permanently subdued all afflictions, are able to vigorously cultivate various virtuous qualities. These afflictions cannot shake the practice of virtuous qualities. Because of meditation, they are able to permanently subdue afflictions. Because of wisdom, they are able to permanently eliminate latent tendencies (seeds of afflictions). Because of these six (generosity, morality, patience, diligence, meditation, wisdom), there is neither increase nor decrease.

Those included in the seven aspects. The third volume of the Mahaprajnaparamita Sutra says: 'Practicing generosity with a mind of non-attainment (non-attachment), understanding that all givers, receivers, and objects given are unattainable. Such generosity can fulfill generosity and the other five perfections (morality, patience, diligence, meditation, wisdom). Practicing pure morality with a mind of non-attainment, understanding that all aspects of transgression and non-transgression are unattainable. Such pure morality can fulfill pure morality and the other five perfections. Practicing patience with a mind of non-attainment, understanding that all aspects of movement and non-movement are unattainable. Such patience can fulfill patience and the other five perfections. Practicing diligence with a mind of non-attainment, understanding that all diligence and laziness of body and mind are unattainable. Such diligence can fulfill diligence and the other five perfections. Practicing meditation with a mind of non-attainment, understanding that all flavors and flavorlessness are unattainable. Such meditation can fulfill meditation and the other five perfections. Practicing wisdom with a mind of non-attainment, understanding that all natures and phenomena of all dharmas are unattainable. Such wisdom can fulfill wisdom and the other five perfections.' Furthermore, the Mahayana-samgraha says: 'In the practice of all Paramitas (generosity, morality, patience, diligence, meditation, wisdom), all Paramitas mutually assist each other. When practicing generosity, restraining greed, enduring difficulties, encouraging oneself, and being focused, one can well understand the interrelationship of karma and its results. Such generosity includes the others (Paramitas). If practicing morality, one avoids stinginess, anger, laziness, distraction, and wrong views. Such morality includes the others (Paramitas). The practice of the remaining (Paramitas) is described similarly.' As a verse says: 'When giving, there is no greed; when keeping precepts, there is no transgression; no jealousy, no anger, arising compassion. To those who come seeking, one gives to them, without weariness, without distraction, without different views.'

Eight excellent virtues, fruits, and benefits. Speaking of excellent virtues, as the Samdhinirmocana Sutra and Yogacarabhumi-sastra say:

波羅蜜多各有四種最勝威德。一正行時。能捨慳吝犯戒憤恚懈怠散亂見趣所治之法。二正行時。為無上菩提資糧。三正行時。于現法中。能自攝受。饒益有情。四正行時。于未來世。能得廣大無盡可愛諸果異熟。言果利者。由行六度。而為勝因。能感當來種種妙果。遠則菩提。近人天等。故華嚴經第五頌云。昔于眾生起大悲。修行佈施波羅蜜。以是其身最勝妙。能令見者生歡喜。昔在無邊大劫海。修治凈戒波羅蜜。故獲凈身遍十方。普滅世間諸重苦。往昔修行忍清凈。信解真實無分別。是故色相皆圓滿。普放光明照十方。往昔勤修多劫海。能轉眾生深重障。故能分身遍十方。悉現菩提樹王下。佛久修行無量劫。禪定大海普清凈。故令見者深歡喜。煩惱障垢悉除滅。如來往昔修諸行。具足般若波羅蜜。是故舒光普照明。克殄一切愚癡暗。此即由行六度之因具佛果德。又深密經瑜伽論云。世尊如是一切波羅蜜多何果異熟。善男子當知此亦略有六種。一者得大財富。二者往生善趣。三者無怨無壞多諸喜樂。四者為眾生主。五者身無惱害。六者有大宗業。如其次第配其六度。此通因中所得之果。然六度義乃有無量。粗示八門。余略不說。

上來所明菩提分法四攝六度。並通相修。通相修中。按諸經論。而更廣明四無量等

【現代漢語翻譯】現代漢語譯本波羅蜜多（Pāramitā，到彼岸）各有四種最殊勝的威德。第一，在正確地修行時，能夠捨棄慳吝、犯戒、憤恚、懈怠、散亂以及被各種邪見和錯誤的觀念所控制的狀態。第二，在正確地修行時，能成為證得無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的資糧。第三，在正確地修行時，在現世中，能夠自我攝受，饒益一切有情眾生。第四，在正確地修行時，在未來世，能夠獲得廣大無盡、令人喜愛的各種果報和異熟果。說到果報利益，由於修行六度（六種波羅蜜多），作為殊勝的因，能夠感得未來種種美妙的果報，從長遠來看是菩提，從近處來說是人天福報等等。所以《華嚴經》第五頌說：『過去對眾生髮起大悲心，修行佈施波羅蜜，因此他的身體最殊勝美妙，能夠讓見到的人都生起歡喜心。過去在無邊的大劫海中，修治清凈的戒律波羅蜜，所以獲得清凈的身體遍佈十方，普遍滅除世間各種深重的痛苦。往昔修行忍辱的清凈，信解真實而沒有分別，因此色相都圓滿，普遍放出光明照耀十方。往昔勤奮修行多個劫海，能夠轉化眾生深重的業障，所以能夠分身遍佈十方，全部顯現在菩提樹王下。佛陀長久修行無量劫，禪定的大海普遍清凈，所以讓見到的人都深感歡喜，煩惱的障礙和污垢全部除滅。如來往昔修行各種善行，具足般若波羅蜜（Prajñāpāramitā，智慧到彼岸），因此舒放光明普遍照耀，徹底消滅一切愚癡的黑暗。』這就是由於修行六度之因，而具足佛果的功德。此外，《深密經》和《瑜伽師地論》說：『世尊，像這樣一切波羅蜜多有什麼果報和異熟果？』善男子，應當知道這也有六種：第一，獲得巨大的財富；第二，往生善趣；第三，沒有怨恨和損害，多有各種喜樂；第四，成為眾生之主；第五，身體沒有惱害；第六，有大的宗族事業。』依次將這六種果報與六度相配。這通常是因地中所獲得的果報。然而六度的意義有無量，粗略地顯示八個方面，其餘的略而不說。上面所說明的菩提分法、四攝法和六度，都是通達而相互關聯地修行的。在通達而相互關聯的修行中，按照各種經典和論典，更廣泛地闡明四無量心等等。

【English Translation】 English version Each of the Pāramitās (perfections) has four supreme powers and virtues. First, when practicing correctly, one can abandon stinginess, transgression of precepts, anger, laziness, distraction, and the states governed by various wrong views and erroneous concepts. Second, when practicing correctly, it becomes the resource for attaining Anuttarā-samyak-saṃbodhi (unsurpassed complete and perfect enlightenment). Third, when practicing correctly, in the present life, one can self-collect and benefit all sentient beings. Fourth, when practicing correctly, in future lives, one can obtain vast, endless, and delightful fruits and resultant effects. Speaking of the benefits of the fruits, due to practicing the Six Pāramitās (six perfections) as a supreme cause, one can experience various wonderful fruits in the future, from the long-term perspective, it is Bodhi (enlightenment), and from the near perspective, it is the blessings of humans and gods, etc. Therefore, the fifth verse of the Avataṃsaka Sūtra says: 'In the past, one aroused great compassion for sentient beings and practiced the Dāna Pāramitā (perfection of generosity). Therefore, his body is most supreme and wonderful, capable of making those who see him generate joy. In the past, in the boundless ocean of great kalpas, one cultivated and purified the Śīla Pāramitā (perfection of discipline). Therefore, he obtained a pure body pervading the ten directions, universally eliminating the various profound sufferings of the world. In the past, one cultivated the purity of forbearance, believing and understanding the truth without discrimination. Therefore, the physical characteristics are all complete, universally emitting light illuminating the ten directions. In the past, one diligently cultivated for many kalpas, capable of transforming the profound karmic obstacles of sentient beings. Therefore, he can emanate bodies pervading the ten directions, all appearing under the Bodhi tree king. The Buddha cultivated for countless kalpas, the ocean of Dhyāna (meditative absorption) is universally pure. Therefore, he makes those who see him deeply rejoice, the obstacles and defilements of afflictions are all eliminated. The Tathāgata (Thus Come One) cultivated various good deeds in the past, fully possessing the Prajñāpāramitā (perfection of wisdom). Therefore, he emits light universally illuminating, completely eradicating all ignorance and darkness.' This is due to cultivating the cause of the Six Pāramitās, one possesses the merits of the Buddha fruit. Furthermore, the Saṃdhinirmocana Sūtra and the Yogācārabhūmi-śāstra say: 'World Honored One, what are the fruits and resultant effects of all these Pāramitās?' Good son, you should know that there are also six types: First, obtaining great wealth; second, being reborn in good realms; third, having no hatred or harm, and having various joys and pleasures; fourth, becoming the lord of sentient beings; fifth, having no harm to the body; sixth, having great clan enterprises.' These six fruits are sequentially matched with the Six Pāramitās. This is generally the fruit obtained in the causal stage. However, the meaning of the Six Pāramitās is immeasurable, roughly showing eight aspects, and the rest are omitted. The Bodhipakṣika-dharmas (factors of enlightenment), Four Saṃgrahavastus (four means of gathering), and Six Pāramitās explained above are all cultivated in a comprehensive and interconnected manner. In comprehensive and interconnected cultivation, according to various sutras and treatises, the Four Immeasurables, etc., are explained more extensively.

。恐繁且止。

二別修者。且資糧位。三十七種菩提分中。修四念住四正斷及四神足。何以為證。中邊論云。由四神足。心有堪。能順解脫分善根滿已。復應修習五種增上。既云由四解脫分滿。明知神足在資糧位。四念四斷在神足前。是故亦在資糧位也。問此之三四何在先修。答先修念住。次四正斷。后四神足。問何爾耶。答無始來於身等境。作諸染凈差別之相。起于愛憎沉沒苦海。是以創觀身受心法。此之四種以為無相。故中邊云。若諸菩薩于身等境。以無所得行相思惟而修對治。雖觀身等四境無相。未能除障。次修四斷斷所斷障。故中邊云。今為遠離所治障法。及為修集能對治道。於四正斷精勤修習。雖能伏障。未能隨意所欲皆成利樂事等。是故次修四種神足。故中邊云。修四神足。是諸所欲勝事因故。問神通要定方能發起。此位得通。明已有定。何故餘論言資糧位而住外門。外門即是非定攝故。答餘論但言多住外門。不言唯外。故亦有定。散多定少。故言多住外門轉也。

又此地中而亦別修十種法行。故瑜伽云。謂諸菩薩先於勝解行地。依十法行極善修習。即此資糧加行二位名勝解行地。未能證解。但信解故名為勝解。十法行者。準顯揚論云。一者書寫。于菩薩藏。若多若小。尊重恭敬。謂自書寫

【現代漢語翻譯】恐怕繁瑣就此停止。

二、特別修習：在資糧位，於三十七道品中，修習四念住、四正斷及四神足。有何證據？《中邊分別論》說：『由四神足，心有堪能，順解脫分善根圓滿后，復應修習五種增上。』既然說由四解脫分圓滿，明顯可知四神足在資糧位。四念住、四正斷在四神足之前，因此也在資糧位。問：這三者（四念住、四正斷、四神足）的修習順序如何？答：先修習四念住，其次是四正斷，最後是四神足。問：為什麼這樣？答：因為無始以來，對於身等境界，產生各種染污和清凈的差別之相，生起愛和憎，沉沒于苦海。因此，首先觀察身、受、心、法這四種，視其為無相。所以《中邊分別論》說：『如果諸菩薩對於身等境界，以無所得的行相思惟而修習對治。』雖然觀察身等四境無相，未能去除障礙。其次修習四正斷，斷除所應斷除的障礙。所以《中邊分別論》說：『現在爲了遠離所治的障礙法，以及爲了修集能對治的道，於四正斷精勤修習。』雖然能夠降伏障礙，未能隨意所欲皆成利樂之事等。因此，其次修習四種神足。所以《中邊分別論》說：『修習四神足，是諸所欲殊勝之事的因。』問：神通要通過禪定才能發起，此位得到神通，說明已經有禪定。為什麼其他論典說資糧位住在外門（外門即是非禪定所攝）？答：其他論典只是說多住在外門，不是說只住在外門，所以也有禪定。散亂多而禪定少，所以說多住在外門。

又，此地中也特別修習十種法行。所以《瑜伽師地論》說：『謂諸菩薩先於勝解行地，依十法行極善修習。』即此資糧位和加行位，名為勝解行地。未能證悟理解，只是信解，所以名為勝解。十法行，根據《顯揚聖教論》說：一者書寫，對於菩薩藏（指大乘佛教的經典），無論多少，都尊重恭敬，即自己書寫。

【English Translation】 Fearing prolixity, I stop here.

Secondly, special cultivation: In the stage of accumulation (資糧位, Zīliáng Wèi), among the thirty-seven limbs of enlightenment, cultivate the four foundations of mindfulness (四念住, Sìniànzhù), the four right exertions (四正斷, Sìzhèngduàn), and the four bases of magical power (四神足, Sìshénzú). What is the proof? The Madhyāntavibhāga (中邊論) says: 'Through the four bases of magical power, the mind has the ability to accord with the roots of virtue of the part of liberation. After it is fulfilled, one should cultivate the five enhancements.' Since it says that it is fulfilled by the four parts of liberation, it is clear that the four bases of magical power are in the stage of accumulation. The four foundations of mindfulness and the four right exertions are before the four bases of magical power, so they are also in the stage of accumulation. Question: What is the order of cultivation of these three (the four foundations of mindfulness, the four right exertions, and the four bases of magical power)? Answer: First cultivate the four foundations of mindfulness, then the four right exertions, and finally the four bases of magical power. Question: Why is it so? Answer: Because from beginningless time, regarding the realms of body and so on, various defiled and pure differentiated appearances arise, giving rise to love and hate, sinking into the sea of suffering. Therefore, one first observes these four—body, feeling, mind, and dharma—seeing them as without characteristics. So the Madhyāntavibhāga says: 'If bodhisattvas, regarding the realms of body and so on, contemplate and cultivate the antidote with the aspect of non-attainment.' Although observing the four realms of body and so on as without characteristics, they are unable to remove obstacles. Next, cultivate the four right exertions to cut off the obstacles to be cut off. So the Madhyāntavibhāga says: 'Now, in order to be apart from the obstructing dharmas to be treated, and in order to cultivate the path of antidotes, one diligently cultivates the four right exertions.' Although able to subdue obstacles, one is unable to accomplish all desired beneficial and joyful things at will. Therefore, next cultivate the four bases of magical power. So the Madhyāntavibhāga says: 'Cultivating the four bases of magical power is the cause of all desired excellent things.' Question: Supernormal powers can only be aroused through samādhi (定, dìng). Obtaining supernormal powers in this stage indicates that one already has samādhi. Why do other treatises say that the stage of accumulation dwells in the outer gate (外門, wàimén), which is not included in samādhi? Answer: Other treatises only say that one mostly dwells in the outer gate, not that one only dwells in the outer gate, so there is also samādhi. Scatteredness is more, and samādhi is less, so it is said that one mostly dwells in the outer gate.

Furthermore, in this stage, one also specially cultivates the ten practices of dharma. So the Yogācārabhūmi-śāstra (瑜伽師地論) says: 'That is, bodhisattvas first, in the stage of understanding and practice (勝解行地, Shèngjiěxíng Dì), rely on the ten practices of dharma to cultivate extremely well.' That is, this stage of accumulation and the stage of application are called the stage of understanding and practice. Unable to realize and understand, but only believing and understanding, so it is called understanding and practice. The ten practices of dharma, according to the Asaṅga's Compendium of Determinations (顯揚聖教論), are: First, writing. Regarding the bodhisattva-piṭaka (菩薩藏, Púsàzàng) (referring to the Mahayana Buddhist scriptures), whether large or small, one respects and reveres, that is, one writes oneself.

。若使他書。二者供養。若劣若勝。諸供養具。謂自供養。若將己物令他供養。三者施他。若自書已。由矜愍他而施於彼。四者諦聽。若他闡讀。由宗仰故。五者自讀發凈信解恭敬重心。六者諷誦。從師受已而諷誦之。七者受持。既諷誦已。為堅持故。以廣妙智而溫習之。八者開演。悲愍他故。傳授與彼。隨其廣略而為開演。九者思惟。獨處閑靜。極善研尋。十者修習。如所思惟。修奢摩他毗缽舍那等。

問此十法行何德須修。答能為聞思修等三慧。作助伴故。故中邊頌云。此助伴應知。即十種法行。又云。由修此十。而得無邊諸功德故。

問於何乘教。行斯十行得無量福。答于大乘教。非餘二乘。故顯揚云。于菩薩藏。中邊亦云。此于大乘有十法行。

何故爾耶。答中邊釋云。一由最勝。二由無盡故。于大乘修福無邊。非二乘也。

問法門一軌適絕躊躇。教轍分岐履。焉不惑。且夫阿含至教擯我法留。般若幽筌無非若幻。華嚴一切心起法性不亡。涅槃四德無為我體照。立有無紛亂。人法交馳使乎弱喪。歸方何路。若存乎法我。外道之藉足依。觸類皆空。日親之典徒習。豈可擿空華為瓔珞。堰焰水為華池者哉。法類於斯。諸何可效。一切靡作。十行徒施。鉾楯斯存。物疑那遣。答法體無異。

【現代漢語翻譯】現代漢語譯本：如果用其他書籍與佛經相比，以下十種行為可以產生功德：第一，供養。包括自己供養，以及將自己的物品讓別人供養。第二，佈施。自己抄寫佛經后，因為憐憫他人而佈施給他們。第三，諦聽。當別人闡述讀誦佛經時，因為敬仰佛法而認真聽聞。第四，自讀。自己閱讀佛經，生起清凈的信心和理解，並以恭敬心對待。第五，諷誦。從老師那裡學習后，反覆背誦。第六，受持。在諷誦之後，爲了堅持不忘，用廣大的智慧來溫習。第七，開演。因為悲憫他人，將佛法傳授給他們，根據他們的理解能力進行講解。第八，思惟。獨自在安靜的地方，深入研究佛經的含義。第九，修習。按照所思惟的內容，修習奢摩他（止，Samatha）和毗缽舍那（觀，Vipassana）等禪定。這十種行為被稱為『法行』。問：這十種法行有什麼功德，需要我們去修習？答：它們能夠作為聞、思、修三種智慧的助伴。所以《中邊分別論頌》（Madhyāntavibhāga-kārikā）中說：『這助伴應該知道，就是十種法行。』又說：『由於修習這十種法行，可以獲得無邊的功德。』問：在哪個乘的教法中，實行這十種法行可以獲得無量的福報？答：在大乘教法中，而不是在聲聞乘和緣覺乘這二乘中。所以《顯揚聖教論》（Abhidharmasamuccaya）中說：『在菩薩藏中。』《中邊分別論》（Madhyāntavibhāga）也說：『這十種法行在大乘中才有。』為什麼會這樣呢？答：《中邊分別論釋》（Madhyāntavibhāga-bhāṣya）解釋說：『一是因為大乘是最殊勝的，二是因為大乘的功德是無盡的。』所以在大乘中修習可以獲得無邊的福報，而在二乘中則不能。問：佛法的道理只有一個，一旦偏離就會猶豫不決；教義的道路分叉，走在哪條路上才不會迷惑呢？且不說《阿含經》（Agama）的至高教義摒棄『我』法而保留空性，般若（Prajna）深奧的法門無非如幻如化。《華嚴經》（Avatamsaka Sutra）說一切由心生起，但法性並未消亡。《涅槃經》（Nirvana Sutra）的四德（常樂我凈，Nitya, Sukha, Atma, Subha）以無為為『我』的本體。有和無的爭論紛亂，人法交織，使弱者迷失方向，應該歸向何處呢？如果執著于『法我』，就成了外道可以憑藉的依據；如果一切都視為空性，那麼日親（Nikaya）的經典也只是徒勞地學習。難道可以摘取空中的花朵作為瓔珞，用燃燒的火焰當做華池嗎？佛法的種類如此繁多，我們應該傚法哪一種呢？如果一切都不做，那麼實行這十種法行也是徒勞的。如果矛盾依然存在，那麼疑惑又怎麼能消除呢？答：法的本體並沒有差異。

【English Translation】 English version: If comparing other books with Buddhist scriptures, the following ten practices can generate merit: First, offering. This includes offering oneself, as well as having others make offerings with one's own possessions. Second, giving. After personally transcribing scriptures, giving them away to others out of compassion. Third, attentive listening. When others are expounding and reciting scriptures, listening attentively out of reverence for the Dharma. Fourth, self-reading. Reading the scriptures oneself, generating pure faith and understanding, and treating them with respect. Fifth, reciting. After receiving teachings from a teacher, repeatedly reciting them. Sixth, upholding. After reciting, in order to maintain and not forget, reviewing them with vast wisdom. Seventh, expounding. Out of compassion for others, transmitting the Dharma to them, explaining it according to their level of understanding. Eighth, contemplating. Being alone in a quiet place, deeply studying the meaning of the scriptures. Ninth, practicing. According to what has been contemplated, practicing Samatha (止, calming meditation) and Vipassana (觀, insight meditation) and other forms of meditation. These ten practices are called 'Dharma practices'. Question: What merit do these ten Dharma practices have that we need to cultivate? Answer: They can serve as companions to the three wisdoms of hearing, thinking, and meditating. Therefore, the Madhyāntavibhāga-kārikā (中邊分別論頌, Treatise on the Middle Way) says: 'These companions should be known as the ten Dharma practices.' It also says: 'By cultivating these ten practices, one can obtain boundless merit.' Question: In which vehicle's teachings can one obtain immeasurable blessings by practicing these ten Dharma practices? Answer: In the Mahayana (大乘) teachings, not in the Sravaka (聲聞乘, Hearer Vehicle) or Pratyekabuddha (緣覺乘, Solitary Realizer Vehicle) vehicles. Therefore, the Abhidharmasamuccaya (顯揚聖教論) says: 'In the Bodhisattva (菩薩) treasury.' The Madhyāntavibhāga (中邊分別論) also says: 'These ten Dharma practices exist in the Mahayana.' Why is this so? Answer: The Madhyāntavibhāga-bhāṣya (中邊分別論釋) explains: 'First, because the Mahayana is the most supreme; second, because the merits of the Mahayana are inexhaustible.' Therefore, cultivating in the Mahayana can obtain boundless blessings, while in the two vehicles it cannot. Question: The principle of the Dharma is one, and once deviated, one becomes hesitant; the paths of the teachings diverge, which path should one take to avoid confusion? Not to mention that the supreme teachings of the Agama (阿含經) reject the 'self' and the Dharma, retaining emptiness, and the profound Dharma gates of Prajna (般若) are nothing but illusions. The Avatamsaka Sutra (華嚴經) says that everything arises from the mind, but the Dharma-nature does not perish. The four virtues (Nitya, Sukha, Atma, Subha, 常樂我凈) of the Nirvana Sutra (涅槃經) take non-action as the essence of the 'self'. The arguments of existence and non-existence are chaotic, and the interweaving of people and Dharma causes the weak to lose their way. Where should one return? If one clings to the 'Dharma-self', it becomes a basis for heretics to rely on; if everything is regarded as emptiness, then the Nikaya (日親) scriptures are only studied in vain. Can one pluck flowers from the sky to make necklaces, or use burning flames as lotus ponds? The types of Dharma are so numerous, which one should we emulate? If nothing is done, then practicing these ten Dharma practices is also in vain. If contradictions still exist, then how can doubts be eliminated? Answer: The essence of the Dharma is not different.

應感有差。文雖不同。理實何別。良以有情無始執我不無。初折彼迷說我非有。二乘由是計我為無。妄執離心而有實法。復除其病總說為空。如來說空空心外法。有情不悟執一切空。空病既增。理當除遣。故華嚴說三界唯心。涅槃乃陳無為我凈。言心內有。空病因除。說境外無。有疾便蕩。既殊外道。誠堪所依。又不全空。十行須習。

問既說皆空。明總非有。若內心有。何曰皆空。故般若說。照見五蘊等皆空故。答密意總說一切為空。至理但言。遍計非有。依他成實識內非無。不說此二亦為非有。問何以為明。答解深密經瑜伽等言。勝義生菩薩白佛言。世尊我常獨在靜處。心生如是尋思。世尊以無量門曾說。諸蘊所有自相。生相滅相。永斷遍知。未生令生。生已堅住。不忘修習增長廣大。世尊復說。一切諸法皆無自性。無生無滅。本來寂靜。自性涅槃。未審世尊依何密意作如是說。世尊答言。勝義生當知。我依三種無自性性。密意說言一切諸法皆無自性。謂相無自性性。生無自性性。勝義無自性性。一謂諸法遍計執相。此由假名安立為相。非由自相安立為相。是故說名相無自性性。意云。遍計無其體相。名相無性。而言相者。依名假立。非是遍計有體相。故方立為相。即以相無自性為初無性。故重言性。餘二

【現代漢語翻譯】現代漢語譯本：眾生的根器和感應各有差異，佛經的文字表達雖然不同，但所蘊含的真理實際上有什麼區別呢？這是因為有情眾生從無始以來就執著于『我』（ātman），這種執著始終存在。最初，爲了破除這種迷惑，佛陀宣說『我』並非真實存在。因此，聲聞乘和緣覺乘的修行者就執著于『我』是完全不存在的，並且錯誤地認為在心識之外存在真實的法（dharma）。爲了進一步去除這種執著，佛陀又總說一切皆空。如果如來宣說空，並且認為心識之外的法也是空，那麼有情眾生就會不明白，從而執著於一切皆空。如果這種空病日益加重，就應當去除它。所以，《華嚴經》（Avataṃsaka Sūtra）說『三界唯心』，而《涅槃經》（Nirvana Sutra）則闡述『無為我凈』。說心識之記憶體在，空病就可以去除；說心識之外不存在，有病的執著就可以蕩除。這既不同於外道，確實可以作為依靠。但又不是完全空，所以十行（ten conducts）的修習是必須的。

問：既然說一切皆空，明明就是說一切都不是真實存在。如果內心存在，又怎麼能說一切皆空呢？所以《般若經》（Prajñāpāramitā Sūtra）說，照見五蘊（pañca-skandha）等都是空性的緣故。答：這是以秘密的含義總說一切為空，從究竟的真理來說，只是說遍計所執性（parikalpita-lakṣaṇa）不是真實存在。依他起性（paratantra-lakṣaṇa）和圓成實性（pariniṣpanna-lakṣaṇa）在識（vijñāna）內並非不存在。並沒有說這二者也是不存在的。問：用什麼來證明這一點呢？答：《解深密經》（Saṃdhinirmocana Sūtra）、《瑜伽師地論》（Yogācārabhūmi-śāstra）等經典中說，勝義生菩薩（Paramārthotpāda Bodhisattva）稟白佛陀說：『世尊，我常常獨自在安靜的地方，心中生起這樣的思索。世尊曾經用無量法門宣說，諸蘊（skandha）所有的自相（svalakṣaṇa）、生相（utpāda-lakṣaṇa）、滅相（bhaṅga-lakṣaṇa），要永遠斷除、完全了知，未生起的令其生起，生起后使其堅固安住，不忘失地修習，增長廣大。世尊又說，一切諸法（dharma）都沒有自性（svabhāva），沒有生滅，本來就是寂靜的，自性就是涅槃（nirvāṇa）。我不知道世尊是依據什麼秘密的含義而這樣說的。』世尊回答說：『勝義生，你應該知道，我是依據三種無自性性（tri-niḥsvabhāvatā），以秘密的含義說一切諸法都沒有自性。這三種無自性性是：相無自性性（lakṣaṇa-niḥsvabhāvatā）、生無自性性（utpāda-niḥsvabhāvatā）、勝義無自性性（paramārtha-niḥsvabhāvatā）。第一種是諸法的遍計執相（parikalpita-lakṣaṇa）。這種相是由假名安立的，不是由自相安立的，所以稱為相無自性性。意思是說，遍計所執性沒有它的體相，名為相無自性。而說相，是依據名而假立的，不是說遍計所執性有體相，所以才安立為相。即以相無自性作為最初的無自性。所以重複說性。』還有兩種無自性性。

【English Translation】 English version: Sentient beings have varying capacities and responses. Although the texts may differ in wording, what real difference is there in the principles they convey? It is because sentient beings have, from beginningless time, clung to the notion of 'self' (ātman). To initially break through this delusion, it was taught that 'self' does not truly exist. Consequently, practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cling to the idea that 'self' is entirely non-existent and falsely believe that real dharmas (dharma) exist apart from the mind. To further remove this affliction, it is generally taught that all is emptiness. If the Tathagata (如來) speaks of emptiness and considers dharmas outside the mind to be empty as well, sentient beings will not understand and will cling to the idea that all is emptiness. If this ailment of emptiness grows stronger, it should be dispelled. Therefore, the Avataṃsaka Sūtra (華嚴經) states, 'The Three Realms are only mind,' and the Nirvana Sutra (涅槃經) elucidates 'the unconditioned, self, and purity.' Saying that existence is within the mind removes the ailment of emptiness; saying that there is nothing outside the mind dispels the affliction of existence. This differs from external paths and is indeed worthy of reliance. Yet, it is not entirely emptiness, so the practice of the Ten Conducts (十行) is necessary.

Question: Since it is said that all is emptiness, clearly indicating that nothing truly exists, how can it be said that there is existence within the mind if all is emptiness? Therefore, the Prajñāpāramitā Sūtra (般若經) says that one illuminates and sees that the five aggregates (pañca-skandha), etc., are all empty. Answer: It is with a secret meaning that it is generally said that all is emptiness. In ultimate truth, it is only said that the completely imputed nature (parikalpita-lakṣaṇa) does not truly exist. The dependent nature (paratantra-lakṣaṇa) and the perfectly established nature (pariniṣpanna-lakṣaṇa) are not non-existent within consciousness (vijñāna). It is not said that these two are also non-existent. Question: What is the proof of this? Answer: The Saṃdhinirmocana Sūtra (解深密經), Yogācārabhūmi-śāstra (瑜伽師地論), and other scriptures state that Paramārthotpāda Bodhisattva (勝義生菩薩) said to the Buddha: 'World-Honored One, I often dwell alone in quiet places, and such thoughts arise in my mind. The World-Honored One has, through countless teachings, spoken of the self-characteristics (svalakṣaṇa), arising characteristics (utpāda-lakṣaṇa), and ceasing characteristics (bhaṅga-lakṣaṇa) of all aggregates (skandha), that they should be eternally severed and completely known, that those not yet arisen should be made to arise, and that those already arisen should be made to firmly abide, practiced without forgetting, and increased and expanded. The World-Honored One has also said that all dharmas (dharma) have no inherent existence (svabhāva), no arising or ceasing, are originally quiescent, and their nature is nirvana (涅槃). I do not know upon what secret meaning the World-Honored One speaks in this way.' The World-Honored One replied: 'Paramārthotpāda, you should know that I rely on the three natures of non-inherent existence (tri-niḥsvabhāvatā) and speak with a secret meaning that all dharmas have no inherent existence. These three natures of non-inherent existence are: the nature of non-inherent characteristics (lakṣaṇa-niḥsvabhāvatā), the nature of non-inherent arising (utpāda-niḥsvabhāvatā), and the nature of non-inherent ultimate meaning (paramārtha-niḥsvabhāvatā). The first is the completely imputed characteristics (parikalpita-lakṣaṇa) of dharmas. These characteristics are established by false names, not by self-characteristics, so they are called the nature of non-inherent characteristics. This means that the completely imputed nature has no substantial characteristics and is named the nature of non-inherent characteristics. And to speak of characteristics is to falsely establish them based on names, not to say that the completely imputed nature has substantial characteristics, so they are established as characteristics. That is, the nature of non-inherent characteristics is taken as the initial non-inherent existence. Therefore, the word 'nature' is repeated.' There are two other natures of non-inherent existence.

準知。二謂諸法依他起相。此由依他緣力故有。非自然有。是故說名生無自性性。意云。依他不以自然之法而生。名生無性。三謂諸法圓成實相。亦名勝義無自性性。法無我性名為勝義。無自性性之所顯故。由此因緣。名為勝義無自性性。意云。真如是無我性。體即勝義。而非無性。然因我法二空所顯。從彼能顯二空為名。亦名無性。又云。我依如是三種無自性性。密意說言一切諸法皆無自性。又云。我依相無自性性。密意說言一切諸法無生滅等。何以故。若法自相都無所有。則無所有生。若無有生。則無滅。若無生滅。乃至於中都無少分所有更可令其般涅槃故。

此中既言。依三無性說諸法無。明知不說成實依他亦為非有。成實依他而體非是三無性故。又一切法若皆是無。如來往昔說彼為無。正當其理。佛今何故稱為密意耶。凡言密意。不盡理故。此即說彼依他等上無遍計。故言無一切。非依他等實總無矣。明知阿含般若經等。隨所化宜覆相談也。生由漸深。堪聞至言。故深密等而談諸法非空非有。方名了教。

問何以知然。答深密經云。勝義生菩薩白佛言。世尊初於一時。在婆羅痆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。一切世間諸天人等先無有能如法轉者

【現代漢語翻譯】現代漢語譯本：要知道，第二種是諸法依他起相（dependent origination）。這由依賴其他因緣的力量而產生，不是自然而有的。因此，稱之為生無自性性（nature of no self-existence by origination）。意思是說，依他起不是以自然的方式產生的，所以稱為生無自性。第三種是諸法圓成實相（perfected nature），也稱為勝義無自性性（ultimate nature of no self-existence）。法的無我性稱為勝義（ultimate truth），因為無自性性顯現了它。由於這個原因，稱為勝義無自性性。意思是說，真如（tathata）是無我性，其本體就是勝義，但並非沒有自性。然而，它是由我法二空（emptiness of self and phenomena）所顯現的，所以從能顯現它的二空來命名，也稱為無自性。經中又說：『我依據這三種無自性性，秘密地宣說一切諸法皆無自性。』又說：『我依據相無自性性（nature of no self-existence by characteristics），秘密地宣說一切諸法無生滅等。』為什麼呢？如果法的自相完全不存在，那麼就不會有產生；如果沒有產生，那麼就不會有滅亡；如果沒有生滅，乃至其中都沒有少許可以使其般涅槃（parinirvana）的東西。這裡既然說，依據三種無自性性說諸法是無，就明確知道不是說成實（perfected reality）和依他（dependent origination）也是非有。成實和依他的本體不是三種無自性性。又，如果一切法都是無，如來（Tathagata）過去說它們是無，這才是合乎道理的。佛陀現在為什麼說是密意（hidden meaning）呢？凡是稱為密意，就是沒有完全表達真理。這只是說在依他等之上沒有遍計（conceptual construction），所以說沒有一切。並非依他等實際上完全沒有。這表明阿含經（Agama Sutras）、般若經（Prajna Sutras）等，是隨著所教化對象的根器而隱覆地談論。眾生的智慧由淺入深，堪能聽聞至高的言教，所以《深密經》（Samdhinirmocana Sutra）等才談論諸法非空非有，這才能稱爲了義教（teaching of definitive meaning）。問：憑什麼知道是這樣呢？答：《深密經》中說，勝義生菩薩（Paramarthasamudgata Bodhisattva）對佛陀說：『世尊，您最初在婆羅痆斯（Varanasi）仙人墮處施鹿林中（Deer Park at Sarnath），僅僅為發趣聲聞乘（Sravakayana）的人，以四諦相（Four Noble Truths）轉正法輪（Dharma wheel）。雖然這非常奇特，非常稀有，一切世間諸天人等先前沒有能夠如法轉法輪的。』

【English Translation】 English version: Know that, the second is the characteristic of dependent origination (paratantra-svabhava) of all dharmas. This arises due to the power of dependent causes and conditions, and is not naturally existent. Therefore, it is called the nature of no self-existence by origination (anutpada-nihsvabhava). It means that dependent origination does not arise in a natural way, so it is called no self-existence by origination. The third is the perfected nature (parinispanna-svabhava) of all dharmas, also called the ultimate nature of no self-existence (paramartha-nihsvabhava). The selflessness of dharmas is called ultimate truth (paramartha), because the nature of no self-existence reveals it. For this reason, it is called the ultimate nature of no self-existence. It means that suchness (tathata) is selflessness, and its essence is ultimate truth, but it is not without nature. However, it is revealed by the emptiness of self and phenomena (atma-dharma-sunyata), so it is named after the two emptinesses that reveal it, and is also called no self-existence. The sutra also says: 'I, based on these three natures of no self-existence, secretly declare that all dharmas have no self-existence.' It also says: 'I, based on the nature of no self-existence by characteristics (laksana-nihsvabhava), secretly declare that all dharmas have no arising, ceasing, etc.' Why? If the self-characteristic of a dharma does not exist at all, then there will be no arising; if there is no arising, then there will be no ceasing; if there is no arising and ceasing, then there is not even a small part that can be made to attain parinirvana (parinirvana).' Since it is said here that all dharmas are said to be non-existent based on the three natures of no self-existence, it is clearly known that it is not said that perfected reality (parinispanna) and dependent origination (paratantra) are also non-existent. The essence of perfected reality and dependent origination is not the three natures of no self-existence. Moreover, if all dharmas are non-existent, and the Tathagata (Tathagata) said in the past that they are non-existent, then that would be reasonable. Why does the Buddha now call it a hidden meaning (sandhi)? Anything called a hidden meaning is not fully expressing the truth. This only means that there is no conceptual construction (parikalpita) on dependent origination, etc., so it is said that there is nothing at all. It does not mean that dependent origination, etc., are actually completely non-existent. This shows that the Agama Sutras (Agama Sutras), Prajna Sutras (Prajna Sutras), etc., discuss things in a veiled way according to the capacity of those being taught. As the wisdom of beings deepens gradually, they become capable of hearing the supreme teachings, so the Samdhinirmocana Sutra (Samdhinirmocana Sutra) and others discuss dharmas as neither empty nor existent, and this can be called a teaching of definitive meaning (nitartha). Question: How do we know this is the case? Answer: The Samdhinirmocana Sutra says that Paramarthasamudgata Bodhisattva (Paramarthasamudgata Bodhisattva) said to the Buddha: 'World Honored One, you first, at one time, in the Deer Park at Sarnath (Deer Park at Sarnath), where the sages fell, only for those who are inclined towards the Sravakayana (Sravakayana), turned the Dharma wheel (Dharma wheel) of the Four Noble Truths (Four Noble Truths). Although this is very wonderful and very rare, all the gods and humans in the world had not been able to turn the Dharma wheel in accordance with the Dharma before.'

。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。以隱密相轉正法輪。雖更甚奇甚為希有。而於彼時所轉法輪乃至諍論安足處所。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。今略釋云。婆羅痆斯此乃梵音。是河之稱。仙人墮者。昔有一王。將諸婇女在園遊戲。有五百仙。騰空欲度。見已墮落。而失神通。從事為名言仙墮處。施鹿之事如常應悉。初為一乘偏談四諦。法非至極。名有上容。當恐二乘著于空見。但說依他圓成為有。不說遍計而體是無。名為未了。即四諦教。諸部小乘因此互乖。名諍安處。第二時中。為初發趣大乘菩薩。破其有病說大般若。約遍計執明諸法空。恐有病增。不說依他圓成為有。名猶未了。第三時中具辨三性。遍計名無。依他圓成稱之為有。名真了義。更無法過。名無上容。言二性有。當爲發趣二乘之人。談遍計空義。當爲初發大乘者。具辨三性。即當爲彼久學菩薩。由此故云普為發趣一切乘者。大師既自斷唯空有。名不了義。故不可執唯有唯空。以為至極。

以斯三性通釋諸經。說有談無。何爽通理。若唯言有。明從成實依他。若總說空。顯依遍計所執。有空雙舉。對三性言。空有俱亡。據絕言義。是以迷心不悟一行。尚不能依。達士通性。十法齊修何咎。

問有情沈浪本因煩惱。此位未伏。尚住外門。云何而能進修勝行。于無上果勤求不退。答攝論第六唯識第九皆云。此位二障雖未伏除修勝行時有三退屈。而能三事練磨其心。于所證修勇猛不退。一聞無上正等菩提廣大深遠。心便退屈。引他已證大菩提者。練磨自心勇猛不退。二聞施等波羅蜜多甚難可修。心便退屈。省己意樂能修施等。練磨自心勇猛不退。三聞謂佛圓滿轉依極難可證。心便退屈。引他粗善況己妙因。練磨自心勇猛不退。由此三事練磨其心。堅固熾然修諸勝行。初二意云。彼是丈夫。而能成佛。能行難行所有施等。我亦丈夫。何乃不能修行成佛。第三意者。如世間者修微小善。小善猶感人天大果。我所修行殊勝無邊。何故不能感菩提果。又攝論頌云。無量十方諸有情。唸唸已證善逝果。彼既丈夫我亦爾。不應自輕而退屈。由此練磨故不退也。

其加行位修五根力。故中邊云。抉擇分中。𤏙頂二種在五根位。忍世第一在五力位。抉擇即是加行位也。問先修何者。答先根后力。故中邊云。順解脫

分善根滿已。復應修習五種增上。五種增上即五根也。次修五力。即前五根能伏于障。不為障伏。功能轉勝。改立力名。故中邊云。即前所說信等五根有勝勢用。復說為力。謂能伏滅不信障等。亦不為彼所陵雜故。又大集經云。五根五力非體有別。故知約用分為二也。問此五何乃有是次第。答此依因果相引而立。謂若決定信有因果。為得果故發此精進。精進發已便住正念。住正念已心則得定。得定心已能如實知。既如實知無事不辦。故由此義有是次第。𤏙頂二位而修五根。忍第一法修其五力。引證如前。

又此𤏙等四位之中修唯識觀。𤏙頂二位觀所緣境離識皆無。忍世第一印所取境。觀能取心亦非實有。謂自無始[穴/俱]伏昏夜。見林櫕聳。疑網交密。匪悟一切皆唯己心。妄執六塵識外他造。因乎溺浪浮沉莫停。往返遊行。下上焉息。由是菩薩依因善友作意資糧。自益益人。修唯識觀。先依𤏙頂觀無所取。所取者何。謂即名義自性差別。此之四種識外無也。四體者何。答攝大乘論云。此中名者。謂色受等。義者。如名身等所詮表得。蘊界處等。自性者。即是名義二種自體。差別者。即是名義等上謂無常等差別之義。尋思此四唯假非實。似外相轉。實唯在內證知。四種虛妄顯現。依他起攝。了達四種遍計執義皆

【現代漢語翻譯】現代漢語譯本：善根圓滿后，還應修習五種增上，這五種增上就是五根（信根、精進根、念根、定根、慧根）。接著修習五力，就是前面的五根能夠降伏障礙，不被障礙所降伏，功能更加殊勝，因此改稱為力。所以《中邊分別論》說，前面所說的信等五根具有殊勝的勢力作用，又稱為力，是指能夠降伏滅除不信的障礙等，也不被它們所侵擾。又《大集經》說，五根和五力在體性上沒有區別。因此可知是根據作用不同而分為二者。問：這五者為什麼會有這樣的次第？答：這是依據因果相互引發而建立的。如果決定相信有因果，爲了得到果報就發起精進。精進發起后就安住于正念。安住于正念後心就能得定。得到定心后就能如實地知見。既然如實地知見，就沒有什麼事情辦不成。所以由此意義而有這樣的次第。煗位和頂位兩種位次修習五根，忍位和世第一法位修習五力。引用的證據如前所述。又在這煗位等四位之中修習唯識觀。煗位和頂位兩種位次觀所緣的境界離開識之外都是沒有的。忍位和世第一法位印證所取境，觀能取的心也不是真實存在的。這是因為從無始以來，一直被昏昧矇蔽，所見如同叢生的樹木，疑惑像密佈的羅網，不覺悟一切都是自己的心所顯現，錯誤地執著六塵是識之外的其他事物所造。因此在生死苦海中浮沉不停，往返輪迴，上下不得安息。因此菩薩依靠善友的引導，以作意作為資糧，自利利他，修習唯識觀。先依靠煗位和頂位觀無所取。所取的是什麼呢？就是名、義、自性、差別。這四種在識之外是沒有的。四體的含義是什麼呢？答：《攝大乘論》說：『這其中，名是指色、受等。義是指如名身等所詮表的事物，如蘊、界、處等。自性是指名和義兩種的自體。差別是指名和義等上面的無常等差別之義。』尋思這四種都是虛假的，不是真實的，好像是外在的相狀在運轉，實際上只是在內在證知。四種虛妄的顯現，屬於依他起性所攝。了達四種遍計執的意義都是

【English Translation】 English version: After the accumulation of wholesome roots is complete, one should further cultivate the five augmentations, which are the five roots (five indriya): faith (śraddhā), vigor (vīrya), mindfulness (smṛti), concentration (samādhi), and wisdom (prajñā). Next, cultivate the five powers (five bala). The preceding five roots can subdue obstacles and are not subdued by obstacles. Their function becomes more superior, hence the name is changed to 'power'. Therefore, the Madhyāntavibhāga says, 'The five roots of faith, etc., mentioned earlier, have superior power and function, and are also called powers, which means they can subdue and extinguish the obstacles of disbelief, etc., and are not violated by them.' Also, the Mahāsaṃnipāta Sūtra says, 'The five roots and five powers are not different in essence.' Therefore, it is known that they are divided into two based on their function. Question: Why is there such an order for these five? Answer: This is established based on the mutual causation of cause and effect. If one firmly believes in cause and effect, one will generate diligence in order to attain the result. Once diligence is generated, one will abide in right mindfulness. Once one abides in right mindfulness, the mind will attain concentration. Once one attains concentration, one will be able to know things as they truly are. Since one knows things as they truly are, there is nothing that cannot be accomplished. Therefore, there is such an order due to this meaning. In the ūṣmagata (heat) and mūrdhan (summit) stages, one cultivates the five roots. In the kṣānti (forbearance) and laukikāgradharma (worldly supreme dharma) stages, one cultivates the five powers. The cited evidence is as mentioned before. Furthermore, within these four stages of ūṣmagata etc., one cultivates the Mind-Only (Vijñānavāda) view. In the ūṣmagata and mūrdhan stages, one observes that all objects of perception are non-existent apart from consciousness. In the kṣānti and laukikāgradharma stages, one confirms the objects that are grasped and observes that the grasping mind is also not truly existent. This is because from beginningless time, one has been obscured by darkness, seeing things like dense forests, with doubts like a tangled net, not realizing that everything is manifested by one's own mind, mistakenly clinging to the six sense objects as being created by something other than consciousness. Therefore, one floats and sinks endlessly in the ocean of suffering, transmigrating back and forth, without rest. Therefore, Bodhisattvas rely on the guidance of virtuous friends, using intention as their resource, benefiting themselves and others, and cultivating the Mind-Only view. First, relying on the ūṣmagata and mūrdhan stages, one observes that there is nothing to be grasped. What is grasped? It is name (nāma), meaning (artha), self-nature (svalakṣaṇa), and difference (viśeṣa). These four do not exist apart from consciousness. What are the meanings of the four aspects? The Mahāyānasaṃgraha says: 'Here, name refers to form (rūpa), feeling (vedanā), etc. Meaning refers to the objects expressed by names, such as aggregates (skandha), realms (dhātu), and bases (āyatana). Self-nature refers to the inherent nature of name and meaning. Difference refers to the impermanence, etc., that distinguishes name and meaning.' Contemplating that these four are all false and unreal, appearing as external phenomena, but in reality, they are only known internally. The four kinds of illusory appearances are included within the dependent nature (paratantra). Understanding that the meanings of the four kinds of conceptual constructs (parikalpita) are all

不可得。此中意云。名義等四攝一切境。境依于識眾緣而生。非有似有。依他起攝。不了此四依識緣生。妄執識外有實自體。其心外法而實無也。名計所執。菩薩觀此觀外名義自性差別悉皆是無。是名觀無所取境也。非是觀于不離識境亦為無也。設爾何失。答成顛倒過。不離識法緣生似有。撥有為無故成顛倒。故楞伽經云。由自心執著。心似外境轉。故我說一切唯有識無餘。又厚嚴經。如愚所分別外境實皆無。習氣擾濁心。故似彼而轉。又大集經言。有為法一切皆以識為種子。又華嚴經云。世間所見法但以心為主。隨解取眾相。顛倒不如實。準此等經。故知識外諸法皆無。若不離識可許似有。問不離識法體既非無。何故稱似。答諸法離言言詮不逮。愚夫妄執。假相當情。不了內心。執為外有。今顯內法似彼妄情。是故稱似。非言似者即稱於法。以法本體而離言故。對彼妄情故稱似也。問雖授聖旨斥境留心。以事詳參。物有乖返。至如天蓋所䨱。坤輿所載。川岳萬類卉木千殊。事驗目存。何斷非有。答海樓崇聳。蜃氣虛構。色境紛雜心相幻起。樓非越蜃。迷者執蜃異樓。境不離心。惑者計境非識。若信境非實。隨心可見不同。執境是真。何乃同觀覿異。是以人瞻凈水。魚矚華堂。天視琉璃。鬼瞰炎火。其處一也。見四有

差。諒可由心否臧渝別。又若層峯巖石中。非游步之轍。大工威神出入排于坦路。斯謂凡情自礙山擁莫通。聖智融貫石空何隔。山雖是一。通塞兩殊。改轉既自於心。離識明非實有。以斯言矣。存沒照然。何乃臨岐永懷猶豫至理言矣。萬法由心。無有一物而非心也。故華嚴經云。心如工畫師能畫諸世間。五蘊悉緣生。無法而不造。又云。若人知心行普造諸世間。是人則見佛。了佛真實性。此即菩薩居𤏙頂位觀所取也。𤏙頂名義如前已辨。問以何等智作斯觀耶。答以四尋思加行之智而作此觀。智體是一。對境分四。四境即前名義自性差別是也。以智推尋。此之四種假有實無。故能推智名四尋思。故攝論云。于加行時。推求行見假有實無。說名尋思。故知尋思即觀四種加行之智。

次依于忍印所取無。觀能取識亦復不有。世第一法雙印能取所取皆無。問何故爾耶。答前四尋思觀所取無未重印可。今重印彼決定是無。故名為忍。又能取心對境而立。境既非實。心焉實歟。亦猶因風浪起風息浪沈。籍境心生。境無心滅。此忍雖亦印能取空。而未雙能印于識境。故世第一而能雙印識境皆空。問外境本空。談無未乖正理。內識因起。不有乃爽中宗。華嚴三界唯心。大集識為法種。準斯聖旨。有義皎然。何得今言同境非有。答

依他幻識似有非無。執有實心遍計非有。今觀無彼遍計執心。不說依他識體非有。故唯識云。若執唯識是實有者。亦遍計攝。由斯聖教並不相違。問依他識有即名唯識。內境非無。應名唯境。答依他識有復能變境。境雖內有。不能變識。故言唯識。不名唯境。又境之體通於內外。外無內有。識唯是內。若境言唯。恐濫外境亦是實有。由境有濫。境不言唯。識無斯過。故言唯識。問何智慧觀遍計識等為無等耶。答四如實智。此智是前尋思智果。故攝論云。了知假有實無所得決定行智方便果相。名如實智。所言了知假有實無。即尋思也。故知實智是尋思果。問雖觀遍計心境皆空。空此境心修乎無相。復何攝益。答不了內心妄執外境。外境既執。因增貪等。貪等既熾。盲無聖眼。聖眼莫起。不達真理。真理未證。詎亡惑業。惑業猶存。沉溺五趣。五趣不息。豈登極果。了達內心。不執外境。外境不執。便息貪等。貪等息矣故生聖眼。聖眼既生能達真理。真理既證便除惑業。惑業因亡五趣果息。五趣息已便登佛果。有斯勝利故修此觀。深密瑜伽而有頌云。若不了知無相法。雜染相法不能斷。不斷雜染相法故。壞證微妙凈相法。不觀諸行眾過失。放逸過失害眾生。懈怠住法動法中。無有失壞可憐愍。

問此加行位能觀遍計

【現代漢語翻譯】現代漢語譯本：依他起識（Paratantra-vijnana，指由因緣和合而生的識）顯現的幻象，看起來似乎存在，但並非真實存在。執著于『有』的實在之心，是普遍計度（Parikalpita，指虛妄分別）的，實際上並不存在。現在觀察，那個普遍計度的執著之心並不存在，但我們並沒有說依他起識的本體也不存在。所以《唯識論》說：『如果執著唯識是真實存在的，那也屬於普遍計度所攝。』因此，聖人的教誨並不互相矛盾。問：如果依他起識的存在就叫做唯識，那麼內在的境界並非不存在，應該叫做『唯境』才對吧？答：依他起識的存在，還能變現境界。境界雖然在內，卻不能變現識。所以說『唯識』，而不說『唯境』。而且，境界的本體貫通內外，外境沒有，內境有。而識僅僅是內在的。如果說『唯境』，恐怕會混淆，讓人誤以為外境也是真實存在的。因為境界容易產生混淆，所以不說『唯境』。而識沒有這種過失，所以說『唯識』。問：什麼智慧能夠觀察普遍計度的識等是空無的呢？答：是四如實智（Four Wisdoms that Accord with Reality）。這種智慧是之前尋思智（Discriminative Wisdom）的結果。所以《攝大乘論》說：『了知假有實無，所得的決定行智的方便果相，叫做如實智。』所說的『了知假有實無』，就是尋思。所以知道如實智是尋思的結果。問：即使觀察到普遍計度的心和境都是空性的，空掉了這個境和心，修習無相，又有什麼攝益呢？答：因為不瞭解內心，所以錯誤地執著外境。外境既然被執著，就會因此增長貪婪等煩惱。貪婪等煩惱既然熾盛，就會盲目而沒有聖人的眼光。聖人的眼光不能生起，就不能通達真理。真理沒有被證悟，怎麼能消除迷惑和業力呢？迷惑和業力仍然存在，就會沉溺於五趣（Five realms of existence）。五趣的輪迴不停止，怎麼能登上最高的佛果呢？瞭解內心，不執著外境。外境不被執著，就會停止貪婪等煩惱。貪婪等煩惱停止了，所以能生起聖人的眼光。聖人的眼光既然生起，就能通達真理。真理被證悟了，就能消除迷惑和業力。迷惑和業力的原因消失了，五趣的果報也就停止了。五趣的果報停止了，就能登上佛果。因為有這樣的勝利，所以修習這種觀想。《深密瑜伽經》有頌說：『如果不瞭解無相法，就不能斷除雜染相法。不斷除雜染相法，就會破壞證得微妙清凈相法。不觀察諸行眾多的過失，放逸的過失會損害眾生。懈怠地安住在有法和動法中，沒有失壞，真是可憐。』問：這個加行位（Preparatory Stage）能觀察普遍計度嗎？

【English Translation】 English version: The illusion manifested by Paratantra-vijnana (dependent nature, the consciousness arising from causes and conditions) appears to exist, but is not truly existent. The mind that clings to the reality of 'existence' is Parikalpita (completely imputed nature, the nature of false discrimination), which in reality does not exist. Now, observing that the clinging mind of Parikalpita does not exist, we do not say that the substance of Paratantra-vijnana also does not exist. Therefore, the Vijnaptimatrata-siddhi says: 'If one clings to the idea that Vijnaptimatrata (Consciousness-only) is truly existent, it is also included in Parikalpita.' Thus, the teachings of the sages do not contradict each other. Question: If the existence of Paratantra-vijnana is called Consciousness-only, then the inner realm is not non-existent; shouldn't it be called 'Realm-only'? Answer: The existence of Paratantra-vijnana can also transform realms. Although the realm is within, it cannot transform consciousness. Therefore, it is called 'Consciousness-only', and not 'Realm-only'. Moreover, the substance of the realm pervades both inner and outer. The outer realm does not exist, but the inner realm does. But consciousness is only internal. If we say 'Realm-only', it might cause confusion, leading people to mistakenly believe that the outer realm is also truly existent. Because the realm is prone to confusion, we do not say 'Realm-only'. Consciousness does not have this fault, so we say 'Consciousness-only'. Question: What wisdom can observe that the Parikalpita consciousness and so on are empty? Answer: It is the Four Wisdoms that Accord with Reality (Four Tathatajnana). This wisdom is the result of the previous Discriminative Wisdom (Deliberative Wisdom). Therefore, the Mahayana-samgraha says: 'Knowing that the provisional exists but the real does not, the expedient result of the decisive practice-wisdom obtained is called the Wisdom that Accords with Reality.' The saying 'knowing that the provisional exists but the real does not' is discrimination. Therefore, we know that the Wisdom that Accords with Reality is the result of discrimination. Question: Even if one observes that the Parikalpita mind and realm are both empty, what benefit is there in emptying this realm and mind and practicing non-appearance? Answer: Because one does not understand the inner mind, one mistakenly clings to the external realm. Since the external realm is clung to, it increases afflictions such as greed. Since afflictions such as greed are rampant, one is blind and lacks the vision of a sage. If the vision of a sage does not arise, one cannot penetrate the truth. If the truth is not realized, how can one eliminate delusion and karma? If delusion and karma still exist, one will be submerged in the Five realms of existence (Five Gatis). If the cycle of the Five realms does not cease, how can one attain the ultimate Buddhahood? Understanding the inner mind, one does not cling to the external realm. If the external realm is not clung to, then afflictions such as greed will cease. Since afflictions such as greed have ceased, the vision of a sage can arise. Since the vision of a sage has arisen, one can penetrate the truth. When the truth is realized, one can eliminate delusion and karma. When the cause of delusion and karma disappears, the result of the Five realms also ceases. When the result of the Five realms ceases, one can attain Buddhahood. Because there is such victory, one practices this contemplation. The Sandhinirmocana Sutra has a verse saying: 'If one does not understand the non-appearance dharma, one cannot cut off the defiled appearance dharma. If one does not cut off the defiled appearance dharma, one will destroy the attainment of the subtle pure appearance dharma. Not observing the many faults of all actions, the fault of negligence harms sentient beings. Lazily abiding in the existing and moving dharmas, without loss, is pitiable.' Question: Can this Preparatory Stage (Adhimukti-carya-bhumi) observe Parikalpita?

心境皆空。何不此時即證真如。答此位雖觀遍計心境。而猶未能除空有相。由有此相不能證理。要二相亡方達真理。故唯識云。以彼空有二相未除。帶相觀心有所得。故非實安住真唯識理彼相滅已方實安住。

又此位中雙修安立非安立觀。即四諦等名為安立。二空觀等名非安立。此乃略明加行位中別修行相。

其通達位別修相者。修七覺支。故中邊論云。由此覺支位在見道。故見道中修其七覺。七覺名義已如前說。又見道中真相不同。真見道中。或說三心二心剎那。二即無間及以解脫。三謂無間解脫勝進。故唯識云。斷惑證滅期心別故。無間斷或。解脫證滅。相見有三。三心相見。雜集唯識瑜伽等云。初內遣有情假。法緣心生。能除耎品見道所斷煩惱粗重。二內遣諸法假。法緣心生。能除中品見道所斷煩惱粗重。三遍遣一切有情諸法假。法緣心生。能除一切見道所斷煩惱粗重。釋云。先計有情。以之為有。今緣有情。但有內心。似有情現。實無其體。名之為假。能除妄執假有情故。是故名為遣有情假。生空所顯真如之理。名之為法。緣此智生名緣心起。第二觀法。余同於前。第三雙觀人法二空。余亦同上。

次十六心相見道者。對法等云。謂于苦諦有四種心。一苦法智忍。謂觀三界苦諦真如。二苦

【現代漢語翻譯】現代漢語譯本：心和境都是空性的。為什麼不現在就證得真如（Tathata，事物的真實本性）呢？回答是，這位修行者雖然已經觀察了遍計所執的心和境，但仍然未能去除空和有的對立之相。由於存在這種對立之相，就無法證得真理。只有當空和有這兩種對立之相都消失時，才能通達真理。所以《唯識論》說：『因為空和有這兩種對立之相尚未去除，帶著對立之相來觀察心，就會有所得，因此不是真正安住于真唯識的道理。只有當這些對立之相滅除后，才能真正安住。』此外，在這個階段，修行者同時修習安立觀和非安立觀。四諦（Four Noble Truths）等稱為安立，二空觀（the two emptinesses）等稱為非安立。這只是簡略地說明了加行位（stage of application）中不同的修行狀態。關於通達位（stage of insight）中不同的修行狀態，修行者修習七覺支（Seven Factors of Enlightenment）。所以《中邊分別論》說：『由於覺支位於見道（path of seeing），所以在見道中修習七覺支。』七覺支的名稱和含義已如前所述。此外，見道中的真相也各不相同。在真見道中，或者說有三心二心剎那。二心指的是無間道（path of immediate consequence）和解脫道（path of deliverance），三心指的是無間道、解脫道和勝進道（path of surpassing progress）。所以《唯識論》說：『因為斷惑證滅的時期不同，無間道斷除迷惑，解脫道證得寂滅，相見有三種。』三種心識的相見。《雜集論》、《唯識論》、《瑜伽師地論》等說：『首先，內在遣除有情假（sentient being as unreal），法緣心生（Dharma-nimitta citta，mind arising from the object of Dharma），能夠去除下品見道所斷的煩惱粗重。其次，內在遣除諸法假（phenomena as unreal），法緣心生，能夠去除中品見道所斷的煩惱粗重。第三，普遍遣除一切有情諸法假，法緣心生，能夠去除一切見道所斷的煩惱粗重。』解釋說：『先前執著有情，認為它是有。現在緣于有情，但只有內心，似乎有有情顯現，實際上沒有它的實體，這稱為假。能夠去除妄執虛假有情的緣故，所以稱為遣有情假。生空（emptiness of self）所顯現的真如之理，稱為法。緣于這種智慧生起，稱為緣心起。』第二種觀法，其餘與前面相同。第三種同時觀人法二空，其餘也與上面相同。接下來是十六心相見道，對法等說：『對於苦諦（Dukkha Satya，the truth of suffering）有四種心。一是苦法智忍（Kshanti of knowledge of suffering），指的是觀察三界（Three Realms）苦諦的真如。二是苦……'

【English Translation】 English version: Both mind and environment are empty. Why not realize Suchness (Tathata, the true nature of things) right now? The answer is that although this practitioner has observed the mind and environment as conceptual constructs, they have not yet eliminated the duality of emptiness and existence. Because of this duality, they cannot realize the truth. Only when both aspects of duality disappear can one attain the truth. Therefore, the Vijnaptimatrata-siddhi says: 'Because the two aspects of emptiness and existence have not been removed, observing the mind with these aspects leads to attainment, and therefore is not truly dwelling in the principle of true Vijnapti. Only when these aspects are extinguished can one truly abide.' Furthermore, in this stage, practitioners simultaneously cultivate the established and non-established views. The Four Noble Truths (Four Noble Truths) and others are called established, while the two emptinesses (the two emptinesses) and others are called non-established. This is a brief explanation of the different states of practice in the stage of application (stage of application). Regarding the different states of practice in the stage of insight (stage of insight), practitioners cultivate the Seven Factors of Enlightenment (Seven Factors of Enlightenment). Therefore, the Madhyantavibhaga-bhasya says: 'Because the factors of enlightenment are located in the path of seeing (path of seeing), the seven factors of enlightenment are cultivated in the path of seeing.' The names and meanings of the seven factors of enlightenment have been explained earlier. Furthermore, the true appearances in the path of seeing are also different. In the true path of seeing, it is said that there are three or two moments of mind. The two minds refer to the path of immediate consequence (path of immediate consequence) and the path of deliverance (path of deliverance), and the three minds refer to the path of immediate consequence, the path of deliverance, and the path of surpassing progress (path of surpassing progress). Therefore, the Vijnaptimatrata-siddhi says: 'Because the periods of cutting off afflictions and realizing cessation are different, the path of immediate consequence cuts off afflictions, and the path of deliverance realizes cessation. There are three kinds of seeing.' The seeing of the three kinds of minds. The Abhidharmasamuccaya, Vijnaptimatrata-siddhi, Yogacarabhumi-sastra, etc. say: 'First, internally eliminating the sentient being as unreal (sentient being as unreal), the Dharma-nimitta citta (Dharma-nimitta citta, mind arising from the object of Dharma) arises, which can remove the coarse weight of afflictions that are cut off by the inferior path of seeing. Second, internally eliminating phenomena as unreal (phenomena as unreal), the Dharma-nimitta citta arises, which can remove the coarse weight of afflictions that are cut off by the intermediate path of seeing. Third, universally eliminating all sentient beings and phenomena as unreal, the Dharma-nimitta citta arises, which can remove all the coarse weight of afflictions that are cut off by the path of seeing.' The explanation says: 'Previously, sentient beings were clung to, and it was thought that they existed. Now, relying on sentient beings, there is only the inner mind, and it seems that sentient beings appear, but in reality, they do not have their substance, which is called unreal. Because it can remove the false clinging to unreal sentient beings, it is called eliminating the sentient being as unreal. The principle of Suchness revealed by the emptiness of self (emptiness of self) is called Dharma. Arising from this wisdom is called the arising of the mind from the object.' The second kind of contemplation is the same as before. The third kind of contemplation simultaneously contemplates the emptiness of self and phenomena, and the rest is the same as above. Next is the path of seeing with sixteen moments of mind, the Abhidharma, etc. say: 'There are four kinds of minds for the truth of suffering (Dukkha Satya, the truth of suffering). First is the Kshanti of knowledge of suffering (Kshanti of knowledge of suffering), which refers to observing the Suchness of the truth of suffering in the Three Realms (Three Realms). Second is the suffering...'

法智。謂忍無間觀前真如。證前所斷煩惱解脫。三苦類智忍。謂智無間無漏慧生。於法忍智各別內證。言后聖法皆是此類。四苦類智。謂此無間無漏智生。審定印可苦類智忍。釋。苦者苦諦。法者。謂是苦諦所起增上教法。智者。謂于方便道中緣苦法智。忍者。謂于苦諦之中所起現證無漏之慧。二苦法智謂忍無間者。次前忍后而起緣如。名無間也。余可悉矣。苦諦既爾。余之三諦諦各有四。準苦諦說。又此十六。八觀真如。八觀正智。法忍法智而緣于如。類忍類智而緣于智。

次修習位別修相者。菩提分中修八聖道。中邊論云。于修道中而建立故。又云。一分別支。謂即正見。此雖是世間。而出世間后。得由能分別見道位中自所證故。此意說云。此正見體是后得智。故名世間。非是有漏。名為世間。既言世間。復說分別見道所證。故知修道修八聖道。又修習位十地不同。通而言之。地地皆修十波羅蜜。若依別說十地。如次各修一度。其究竟位眾德明備更無修習。說修何過。答若許更修。不名無學。亦不得言諸佛平等。進趣不息。先後異故。既云無學。複稱平等。明果無習。義無惑矣。故唯識云。此遮佛果圓滿善法無增無減故非能熏。彼若能熏。便非圓滿。前後佛果應有勝劣。言能熏者。即修習義。佛果既不許有

【現代漢語翻譯】現代漢語譯本法智（Dharma-jñāna）：指在無間忍（anantarya-kṣānti）之後，觀照前一剎那的真如（tathatā），從而證得對先前所斷煩惱的解脫。三苦類智忍（duḥkha-anvaya-jñāna-kṣānti）：指在智（jñāna）的無間（anantarya）之後，生起無漏慧（anāsrava-prajñā），對法忍（dharma-kṣānti）和法智（dharma-jñāna）各自進行內在的證悟。所說的后得聖法（pṛṣṭhalabdha-ārya-dharma）都屬於此類。四苦類智（duḥkha-anvaya-jñāna）：指在此無間（anantarya）之後，生起無漏智（anāsrava-jñāna），審定並印可苦類智忍（duḥkha-anvaya-jñāna-kṣānti）。解釋：苦，指的是苦諦（duḥkha-satya）。法，指的是由苦諦所引起的增上教法（adhipati-dharma）。智，指的是在方便道（upāya-mārga）中緣于苦法智（duḥkha-dharma-jñāna）。忍，指的是在苦諦之中所生起的現證無漏之慧（anāsrava-prajñā）。二苦法智（duḥkha-dharma-jñāna）指忍無間（anantarya）者：緊隨前忍之後而生起緣如（tathatā），稱為無間（anantarya）。其餘可以類推。苦諦既然如此，其餘的三諦（satya）各有四種，可以參照苦諦來說明。這十六種，八種觀真如（tathatā），八種觀正智（samyak-jñāna）。法忍（dharma-kṣānti）和法智（dharma-jñāna）緣于如（tathatā），類忍（anvaya-kṣānti）和類智（anvaya-jñāna）緣于智（jñāna）。其次，關於修習位（bhāvanā-bhūmi）的差別修相（viśeṣa-lakṣaṇa）：在菩提分法（bodhi-pakṣika-dharma）中修習八聖道（ārya-aṣṭāṅga-mārga）。《中邊分別論》（Madhyāntavibhāga-bhāṣya）中說：『在修道（bhāvanā-mārga）中建立。』又說：『一、分別支（vibhakti-aṅga），指的就是正見（samyag-dṛṣṭi）。』這雖然是世間（laukika）的，但在出世間（lokottara）之後，能夠分別見道位（darśana-mārga）中自己所證悟的。這裡的意思是說，這正見（samyag-dṛṣṭi）的體是后得智（pṛṣṭhalabdha-jñāna），所以稱為世間（laukika），並非是有漏（sāsrava），才名為世間（laukika）。既然說是世間（laukika），又說能分別見道（darśana-mārga）所證悟的，所以知道修道（bhāvanā-mārga）是修習八聖道（ārya-aṣṭāṅga-mārga）。而且修習位（bhāvanā-bhūmi）十地（daśa-bhūmi）不同。總的來說，每一地都修習十波羅蜜（daśa-pāramitā）。如果按照分別來說十地（daśa-bhūmi），依次各自修習一度（eka-pāramitā）。其究竟位（niṣṭhā-bhūmi）眾德圓滿具備，更沒有修習。說修習有什麼過失？回答：如果允許再修習，就不稱為無學（aśaikṣa），也不能說諸佛（buddha）平等（samatā），因為進趣不息，先後不同。既然說是無學（aśaikṣa），又稱平等（samatā），說明果位沒有修習，義理上沒有疑惑。所以《唯識論》（Vijñāptimātratāsiddhi-śāstra）中說：『這遮止了佛果（buddha-phala）圓滿的善法（kuśala-dharma）沒有增加也沒有減少，所以不能熏習。』它如果能熏習，就不是圓滿的，前後的佛果（buddha-phala）應該有勝劣。所說的能熏習，就是修習的意義。佛果（buddha-phala）既然不允許有修習。

【English Translation】 English version Dharma-jñāna: Refers to observing the previous moment's tathatā (真如, suchness) after anantarya-kṣānti (無間忍, immediate forbearance), thereby attaining liberation from the previously severed afflictions. Duḥkha-anvaya-jñāna-kṣānti: Refers to the arising of anāsrava-prajñā (無漏慧, undefiled wisdom) immediately after jñāna (智, wisdom), with each internally verifying dharma-kṣānti (法忍, forbearance of dharma) and dharma-jñāna (法智, wisdom of dharma). The so-called pṛṣṭhalabdha-ārya-dharma (后得聖法, subsequently attained noble dharma) all belong to this category. Duḥkha-anvaya-jñāna: Refers to the arising of anāsrava-jñāna (無漏智, undefiled wisdom) immediately after this, definitively confirming and approving duḥkha-anvaya-jñāna-kṣānti. Explanation: Duḥkha refers to duḥkha-satya (苦諦, the truth of suffering). Dharma refers to the adhipati-dharma (增上教法, dominant teachings) arising from duḥkha-satya. Jñāna refers to duḥkha-dharma-jñāna (苦法智, wisdom of the dharma of suffering) arising in the upāya-mārga (方便道, path of skillful means). Kṣānti refers to the directly realized anāsrava-prajñā (無漏慧, undefiled wisdom) arising within duḥkha-satya. The two duḥkha-dharma-jñāna refer to those with anantarya: arising immediately after the previous kṣānti, relating to tathatā (如, suchness), is called anantarya. The rest can be inferred. Since the truth of suffering is like this, the remaining three truths each have four aspects, which can be explained with reference to the truth of suffering. Of these sixteen, eight observe tathatā (真如, suchness), and eight observe samyak-jñāna (正智, right wisdom). Dharma-kṣānti and dharma-jñāna relate to tathatā, while anvaya-kṣānti and anvaya-jñāna relate to jñāna. Next, regarding the differentiated aspects of bhāvanā-bhūmi (修習位, the stage of cultivation): In the bodhi-pakṣika-dharma (菩提分法, factors of enlightenment), the ārya-aṣṭāṅga-mārga (八聖道, noble eightfold path) is cultivated. The Madhyāntavibhāga-bhāṣya (中邊分別論, Commentary on Discrimination between the Middle and the Extremes) says: 'Established in the bhāvanā-mārga (修道, path of cultivation).' It also says: 'One, vibhakti-aṅga (分別支, the aspect of discrimination), refers to samyag-dṛṣṭi (正見, right view).' Although this is laukika (世間, mundane), after becoming lokottara (出世間, supramundane), it can discriminate what one has realized in the darśana-mārga (見道位, the stage of seeing the path). The meaning here is that the essence of this samyag-dṛṣṭi is pṛṣṭhalabdha-jñāna (后得智, subsequently attained wisdom), so it is called laukika, but it is not sāsrava (有漏, defiled), hence it is called laukika. Since it is said to be laukika, and it is also said to be able to discriminate what is realized in the darśana-mārga, it is known that the bhāvanā-mārga is the cultivation of the ārya-aṣṭāṅga-mārga. Moreover, the bhāvanā-bhūmi differs in the ten bhūmi (十地, ten grounds). Generally speaking, each ground cultivates the daśa-pāramitā (十波羅蜜, ten perfections). If we speak separately about the ten bhūmi, each cultivates one pāramitā (一度, one perfection) in sequence. In the niṣṭhā-bhūmi (究竟位, the stage of ultimate attainment), all virtues are complete and there is no further cultivation. What fault is there in saying that there is cultivation? Answer: If further cultivation is allowed, it is not called aśaikṣa (無學, beyond learning), and it cannot be said that all buddhas (諸佛) are equal (samatā), because their progress is not continuous and they differ in sequence. Since it is said to be aśaikṣa and also called samatā, it is clear that there is no cultivation in the fruit, and there is no doubt in the meaning. Therefore, the Vijñāptimātratāsiddhi-śāstra (唯識論, Treatise on Establishing Consciousness-Only) says: 'This prevents the complete kuśala-dharma (善法, wholesome dharma) of the buddha-phala (佛果, fruit of buddhahood) from increasing or decreasing, so it cannot be perfumed.' If it could be perfumed, it would not be complete, and the buddha-phala before and after should have superiority and inferiority. What is said to be able to be perfumed is the meaning of cultivation. Since the buddha-phala is not allowed to have cultivation.

能熏。故知佛位即無修習。上來雖有總別不同。合當第二大段之中。明修行訖。

次明斷障。分之為二。初明二障。后辨斷位。初中復四。一釋二障總名。二隨列別釋。三約識分別。四顯俱生分別。言煩惱障者。煩者擾也。惱者亂也。擾亂有情不令出離生死苦海。故名煩惱。障者覆也蔽也。即此煩惱覆蔽涅槃不得解脫。名煩惱障。二所知障者。有漏無漏有為無為一切諸法。是應知境。由障障彼所知之境。礙能緣心。令心於境而不解了。名所知障。據實。二障俱障二果。約別而言。初障涅槃。后障菩提。

二隨列別釋者。先明煩惱。后列所知。煩惱之中初明根本。后彰隨惑。言根本者。總有六種。謂貪嗔癡慢疑惡見。謂此六種是隨煩惱之根本。故得根本名。所言貪者。謂耽著為性。嗔者。損害為性。癡者。于諸理事迷闇為性。慢者。恃己於他高舉為性。疑者于諸諦理猶豫為性。惡見者。于諸諦理顛倒推度染慧為性。性是不善。或復有䨱無記所攝。故總名惡。此惡見中差別有五。一薩迦耶見。於五取蘊執我我所。薩迦耶見者梵言。唐云移轉身見。此見執彼五取蘊法為我我所。故亦名為我我所見。二邊執見。謂即于彼隨執斷常。此意說云。我見後起。執彼我見所執之我。為斷為常。故稱邊也。三者邪見。一切倒

【現代漢語翻譯】現代漢語譯本：能薰染。因此可知佛的果位是不需要修習的。上面雖然有總說和別說的不同，都應歸於第二大段中，說明修行完畢。

接下來闡述斷除障礙，分為兩部分。首先闡述二障，然後辨析斷除的位次。初闡述二障又分為四部分：一、解釋二障的總名稱；二、分別列出解釋；三、從識的角度分別；四、顯示俱生分別。所謂煩惱障，『煩』是擾亂的意思，『惱』是混亂的意思。擾亂有情眾生，使他們不能脫離生死苦海，所以叫做煩惱。『障』是覆蓋、遮蔽的意思，即此煩惱覆蓋遮蔽涅槃，使人不得解脫，名為煩惱障。二、所知障，有漏、無漏、有為、無為一切諸法，是應該知曉的境界。由於障礙遮蔽那些所知的境界，妨礙能緣的心，使心對於境界不能理解明瞭，名為所知障。實際上，二障都障礙二果（涅槃和菩提）。從分別上說，前者障礙涅槃，後者障礙菩提。

二、分別列出解釋，先闡述煩惱，后列出所知。煩惱之中先闡述根本煩惱，后彰顯隨煩惱。所謂根本煩惱，總共有六種，即貪、嗔、癡、慢、疑、惡見。這六種是隨煩惱的根本，所以得名根本煩惱。所謂貪，是以耽著為特性。嗔，是以損害為特性。癡，是對一切事理迷惑闇昧為特性。慢，是依仗自己而對他人高舉為特性。疑，是對一切真諦道理猶豫不決為特性。惡見，是對一切真諦道理顛倒推測，染污智慧為特性。其性質是不善的，或者是有覆無記所攝，所以總稱為惡。這惡見中差別有五種：一、薩迦耶見（Satkayadrishti，身見），於五取蘊執著為我、我所。薩迦耶見是梵語，翻譯成漢語是移轉身見。此見執著那五取蘊法為我、我所，所以也名為我我所見。二、邊執見，即于彼隨執斷、常。此意是說，我見之後產生，執著那由我見所執著的『我』，為斷滅或常恒，所以稱為邊見。三、邪見，一切顛倒。

【English Translation】 English version: It can influence. Therefore, it is known that the Buddha's position does not require cultivation. Although there are differences between the general and the specific mentioned above, they should all be included in the second major section, clarifying the completion of practice.

Next, the explanation of cutting off obstacles is divided into two parts. First, the two obstacles are explained, and then the positions of cutting off are distinguished. The initial explanation of the two obstacles is further divided into four parts: 1. Explaining the general name of the two obstacles; 2. Listing and explaining them separately; 3. Distinguishing them from the perspective of consciousness; 4. Showing the co-arisen distinctions. The so-called 'affliction obstacle' (煩惱障, Klesha-avarana), 'affliction' (煩, klesha) means disturbance, and 'annoyance' (惱, upaklesha) means confusion. Disturbing sentient beings and preventing them from escaping the sea of suffering of birth and death is called affliction. 'Obstacle' (障, avarana) means covering or concealing, that is, this affliction covers and conceals Nirvana, preventing people from attaining liberation, and is called the affliction obstacle. 2. The 'knowledge obstacle' (所知障, Jneya-avarana), all phenomena, whether defiled or undefiled, conditioned or unconditioned, are objects to be known. Because the obstacle covers those objects of knowledge, hindering the mind that can perceive, making the mind unable to understand the objects clearly, it is called the knowledge obstacle. In reality, both obstacles obstruct the two fruits (Nirvana and Bodhi). Specifically speaking, the former obstructs Nirvana, and the latter obstructs Bodhi.

Listing and explaining them separately, first explaining afflictions, and then listing what is to be known. Among the afflictions, first explaining the root afflictions, and then highlighting the secondary afflictions. The so-called root afflictions are six in total, namely greed (貪, raga), hatred (嗔, dvesha), delusion (癡, moha), pride (慢, mana), doubt (疑, vicikitsa), and wrong views (惡見, mithya-drishti). These six are the roots of the secondary afflictions, hence the name root afflictions. Greed is characterized by attachment. Hatred is characterized by harm. Delusion is characterized by confusion and ignorance of all matters and principles. Pride is characterized by relying on oneself and exalting oneself over others. Doubt is characterized by hesitation and indecision about all truths. Wrong views are characterized by inverted speculation and defiling wisdom about all truths. Its nature is unwholesome, or covered and indeterminate, so it is generally called evil. There are five types of differences in these wrong views: 1. Satkayadrishti (薩迦耶見, Satkayadrishti, view of self), clinging to the five aggregates as self and what belongs to self. Satkayadrishti is a Sanskrit word, translated into Chinese as 'view of the shifting body'. This view clings to the five aggregates as self and what belongs to self, so it is also called the view of self and what belongs to self. 2. Extremist view (邊執見, Antagraha-drishti), that is, clinging to permanence or annihilation. This means that it arises after the view of self, clinging to the 'self' clung to by the view of self, as annihilation or permanence, so it is called an extremist view. 3. Wrong view (邪見, Mithya-drishti), all inverted.

見。于所知事顛倒而轉。皆名邪見。四見取者。謂于諸見及所依蘊。執為最勝能得清凈。意云。言諸見者。六十二等差別不同。故名為諸。隨自所學二別見。計而此見及見所依五蘊之體。而為最勝能得清凈解脫出離。名為見取。五戒取者。謂于隨順諸見戒禁及所依蘊。執為最勝能得清凈。意云。謂諸外道各依自見而受諸戒。戒因見起。名順見戒。妄執此戒及戒所依五蘊之體。而為最勝能得涅槃清凈之果。故名戒取。后隨煩惱者。而是根本等流品類。復依彼立。故得隨名。故瑜伽云。如是所說諸隨煩惱。當知皆是煩惱品類。隨惑不同有二十種。一忿。依對現前不饒益境憤發為性。二恨。由忿為先。懷惡不捨結怨為性。三䨱。于自作罪恐失利譽隱藏為性。四惱。忿恨為先。追觸暴熱佷戾為性。五嫉。殉自名利不耐他榮妒忌為性。六慳。耽著財法不能惠舍秘吝為性。七誑。為獲利譽矯現有德詭詐為性。八諂。為網他故矯設異儀險曲為性。九害。于諸有情心無悲愍損惱為性。十憍。于自盛事深生染著醉傲為性。十一無慚。不顧自法輕拒賢善為性。十二無愧。不顧世間崇重暴惡為性。十三掉舉。令心於境不寂靜為性。十四惛沈。令心於境無堪任為性。十五不信。于實德能不忍樂欲心穢為性。十六懈怠。于善惡品修斷事中懶惰為性

【現代漢語翻譯】現代漢語譯本：『見』，對於所認知的事物顛倒錯亂地理解，都叫做邪見（錯誤的見解）。四、見取（執取不正之見的行為）是指對於各種錯誤的見解以及這些見解所依賴的五蘊，執著地認為是最好、最殊勝的，認為能夠由此獲得清凈。意思是說，所謂的各種見解，有六十二種等等不同的類別，所以稱為『諸』。根據自己所學習的兩種不同的見解，錯誤地認為這種見解以及見解所依賴的五蘊之體，是最好、最殊勝的，能夠由此獲得清凈解脫，脫離輪迴，這就叫做見取。五、戒取（執取不正戒律的行為）是指對於隨順各種邪見的戒律禁忌以及這些戒律禁忌所依賴的五蘊，執著地認為是最好、最殊勝的，認為能夠由此獲得清凈。意思是說，各種外道各自根據自己的邪見而受持各種戒律，這些戒律因為邪見而產生，所以叫做『順見戒』。錯誤地執著于這種戒律以及戒律所依賴的五蘊之體，認為是最好、最殊勝的，能夠由此獲得涅槃清凈的果報，所以叫做戒取。後面的隨煩惱，是根本煩惱的等流（性質相似）的類別，又依附於根本煩惱而建立，所以叫做『隨』。所以《瑜伽師地論》中說：『像這樣所說的各種隨煩惱，應當知道都是煩惱的類別。』隨煩惱不同，共有二十種。一、忿（憤怒），對於眼前不順意的境界憤恨發怒。二、恨（怨恨），由憤怒開始，懷著惡意不肯放下，結下怨仇。三、覆（隱藏），對於自己所犯的罪過，害怕失去利益和名譽而加以隱藏。四、惱（惱怒），由憤怒和怨恨開始，追憶不快的事情，表現出暴躁和乖戾。五、嫉（嫉妒），爲了維護自己的名利，不能容忍別人的榮耀，心生妒忌。六、慳（吝嗇），貪戀財物和佛法，不能夠佈施，秘藏吝惜。七、誑（欺騙），爲了獲得利益和名譽，假裝自己有德行，用虛假的手段欺騙別人。八、諂（諂媚），爲了迷惑他人，故意做出與衆不同的姿態，內心奸詐。九、害（損害），對於一切眾生沒有慈悲憐憫之心，只想損害和惱亂他們。十、憍（驕傲），對於自己所擁有的興盛之事，深深地產生貪戀和執著，沉醉於驕傲自滿之中。十一、無慚（不知慚愧），不顧及自身的道德和法度，輕視和拒絕賢良和善行。十二、無愧（不知羞恥），不顧及世間的倫理道德，崇尚和重視殘暴和邪惡。十三、掉舉（散亂），使心不能夠安住在所緣的境界上，不能夠寂靜。十四、惛沉（昏沉），使心對於所緣的境界沒有能力去認知和把握。十五、不信（不相信），對於真實的事實、功德和能力，不能夠忍受和喜愛，內心污穢。十六、懈怠（懶惰），對於善惡之事的修習和斷除，表現出懶惰。

【English Translation】 English version: 'Wrong View': All distorted understandings of known things are called wrong views (Micchā-diṭṭhi). Four, 'Grasping at Views' (Diṭṭha-upādāna) refers to clinging to various wrong views and the aggregates (Skandha) they rely on, considering them the best and most superior, believing that one can attain purity through them. It means that the so-called various views have sixty-two different categories, hence the term 'various'. Based on one's own learned two different views, one mistakenly believes that this view and the body of the five aggregates on which the view relies are the best and most superior, and that one can attain purity, liberation, and escape from Samsara through them. This is called grasping at views. Five, 'Grasping at Rules and Rituals' (Sīlabbata-upādāna) refers to clinging to rules and prohibitions that conform to various wrong views, and the aggregates they rely on, considering them the best and most superior, believing that one can attain purity through them. It means that various non-Buddhists each adhere to various precepts based on their own wrong views. These precepts arise from wrong views, so they are called 'precepts conforming to views'. One mistakenly clings to these precepts and the body of the five aggregates on which the precepts rely, believing that they are the best and most superior, and that one can attain the fruit of Nirvana and purity through them. Therefore, it is called grasping at rules and rituals. The subsequent 'Subsidiary Defilements' (Upakilesa) are categories of defilements that are similar in nature to the root defilements (Kleshas), and are established based on their dependence on the root defilements, hence the term 'subsidiary'. Therefore, the Yogācārabhūmi-śāstra states: 'The various subsidiary defilements mentioned in this way should be understood as categories of defilements.' There are twenty different types of subsidiary defilements. One, 'Wrath' (Krodha), is characterized by anger and resentment towards unpleasant situations. Two, 'Hatred' (Upanāha), begins with anger, harboring malice and refusing to let go, forming grudges. Three, 'Concealment' (Mrakṣa), is characterized by hiding one's own wrongdoings for fear of losing benefits and reputation. Four, 'Vexation' (Pradāsa), begins with anger and hatred, recalling unpleasant things, exhibiting irritability and stubbornness. Five, 'Jealousy' (Īrṣyā), is characterized by being unable to tolerate the glory of others in order to maintain one's own fame and gain, giving rise to envy. Six, 'Miserliness' (Mātsarya), is characterized by being attached to wealth and the Dharma, unable to give generously, and hoarding with stinginess. Seven, 'Deceit' (Śāṭhya), is characterized by pretending to have virtues in order to gain benefits and reputation, deceiving others with false means. Eight, 'Slyness' (Māyā), is characterized by deliberately adopting unusual postures to confuse others, with a treacherous heart. Nine, 'Harmfulness' (Vihiṃsā), is characterized by having no compassion for all sentient beings, only wanting to harm and disturb them. Ten, 'Pride' (Mada), is characterized by being deeply attached to one's own prosperous affairs, indulging in arrogance and self-satisfaction. Eleven, 'Shamelessness' (Āhrīkya), is characterized by disregarding one's own morality and Dharma, and despising and rejecting the virtuous and good. Twelve, 'Lack of Embarrassment' (Anapatrāpya), is characterized by disregarding worldly ethics and morals, and admiring and valuing violence and evil. Thirteen, 'Excitement' (Auddhatya), prevents the mind from dwelling peacefully on the object of focus, making it unable to be still. Fourteen, 'Lethargy' (Styāna), makes the mind incapable of recognizing and grasping the object of focus. Fifteen, 'Lack of Faith' (Āśraddhya), is characterized by being unable to tolerate and enjoy true facts, merits, and abilities, with a defiled mind. Sixteen, 'Laziness' (Kausīdya), is characterized by being lazy in the practice and abandonment of good and evil deeds.

。十七放逸。于染凈品不能防修縱蕩為性。十八失念。于諸所緣不能明記為性。十九散亂。于諸所緣令心流蕩為性。二十不正知。于所觀境謬解為性。次所知障根本亦六。隨有二十。與煩惱同。何故如是。答煩惱依于所知障立。能依所依故數等也。故唯識云。所知障者。隨其所應或多或小。如煩惱說。如此準知數同煩惱。更不別列。

三約識分別者。問此等煩惱八識之內何識相應。答且根本十準唯識云。第八藏識全不相應。第七末那有四俱起。謂貪癡慢及我見。第六意識十皆相應。眼等五識但有三種。謂貪瞋癡。問何所以耶。答第八唯是無記性攝。煩惱染污。性既不同故不俱也。第七相續恒內執我愛所執我。故得有貪。實非其我。迷無我理。故有無明。特所執我令心高舉。故得有慢。于非我法妄計為我。故有我見。何故無餘。答由愛我故不得起瞋。我見決定不得起疑。有我見故故無餘邊見。以此五見體皆是慧。不可一心多慧並起。所以第七但四惑俱。第六意識遍通三性。緣內外境有勝功力。故得具十。眼等五識不能稱量故無有慢。無分別故不得有疑。不起執故故無五見。隨煩惱者。此唯染故非第八俱。第七識中唯有大八。謂掉舉。惛沈。不信。懈怠。放逸。失念。散亂。不正知。第六意識容一切俱。五識得與無

【現代漢語翻譯】現代漢語譯本：十七、放逸（Fangyi）：對於染污和清凈的事物，不能防護和修習，任其放縱散蕩，以此為特性。十八、失念（Shinian）：對於各種所緣境，不能清楚地憶念，以此為特性。十九、散亂（Sanluan）：對於各種所緣境，使心流蕩不定，以此為特性。二十、不正知（Buzhengzhi）：對於所觀察的境，產生錯誤的理解，以此為特性。其次，所知障（Suozhizhang）的根本也有六種，隨煩惱有二十種，與煩惱相同。為什麼會這樣呢？回答：因為煩惱依附於所知障而建立，能依和所依的關係，所以數量相等。《唯識論》說：『所知障，隨著情況，或者多或者少，如煩惱所說。』由此可知，數量與煩惱相同，不再另外列出。

三、從識的角度來分別：問：這些煩惱在八識（Bashi）之中與哪個識相應？答：且說根本十惑，根據《唯識論》：第八阿賴耶識（Alaiyeshi）完全不相應。第七末那識（Manashi）有四種同時生起，即貪（Tan）、癡（Chi）、慢（Man）和我見（Wo Jian）。第六意識（Yishi）與十種都相應。眼等五識（Yandeng wushi）只有三種，即貪（Tan）、嗔（Chen）、癡（Chi）。問：為什麼是這樣呢？答：第八識只是無記性（Wujixing）所攝，而煩惱是染污的，性質不同，所以不相應。第七識相續不斷，恒常向內執著我，愛著所執著的我，所以有貪。實際上並非真我，迷惑于無我的道理，所以有無明（Wuming）。特別執著我，使心高舉，所以有慢。對於非我的法，錯誤地計度為我，所以有我見。為什麼沒有其餘的煩惱呢？答：因為愛我的緣故，不能生起嗔。我見是決定的，不能生起疑。因為有我見，所以沒有其餘的邊見（Bianjian）。因為這五見（Wujian）的體都是慧（Hui），不可能一心同時生起多種慧，所以第七識只有四種煩惱同時生起。第六意識普遍通於三性，緣內外境有強大的作用，所以能具足十種煩惱。眼等五識不能衡量，所以沒有慢。沒有分別，所以不能有疑。不生起執著，所以沒有五見。隨煩惱，因為只是染污的，所以不與第八識相應。第七識中只有大八隨煩惱，即掉舉（Diaoju）、惛沉（Hunchen）、不信（Buxin）、懈怠（Xiedai）、放逸（Fangyi）、失念（Shinian）、散亂（Sanluan）、不正知（Buzhengzhi）。第六意識可以一切都相應。五識可以與無慚（Wucan）和無愧（Wukui）相應。

【English Translation】 English version: Seventeen, Remissness (Fangyi): Regarding defiled and pure things, being unable to protect and cultivate, letting them indulge and dissipate, this is its characteristic. Eighteen, Forgetfulness (Shinian): Regarding all objects of cognition, being unable to clearly remember, this is its characteristic. Nineteen, Distraction (Sanluan): Regarding all objects of cognition, causing the mind to wander, this is its characteristic. Twenty, Incorrect Comprehension (Buzhengzhi): Regarding the observed object, producing a wrong understanding, this is its characteristic. Furthermore, the root of the Knowledge Obscuration (Suozhizhang) also has six types, with twenty secondary afflictions, the same as the afflictions. Why is this so? Answer: Because afflictions are established based on the Knowledge Obscuration, the relationship of the dependent and the depended upon, so the numbers are equal. The Vijnaptimatrata-siddhi says: 'The Knowledge Obscuration, depending on the situation, is either more or less, as the afflictions are described.' From this, it can be known that the number is the same as the afflictions, and is not listed separately.

Three, Differentiating from the perspective of the consciousnesses: Question: Which consciousnesses among the Eight Consciousnesses (Bashi) do these afflictions correspond to? Answer: Let's talk about the ten root afflictions. According to the Vijnaptimatrata-siddhi: The Eighth Alaya Consciousness (Alaiyeshi) does not correspond at all. The Seventh Manas Consciousness (Manashi) has four that arise simultaneously, namely greed (Tan), ignorance (Chi), pride (Man), and self-view (Wo Jian). The Sixth Consciousness (Yishi) corresponds to all ten. The five sense consciousnesses, such as eye consciousness (Yandeng wushi), only have three, namely greed (Tan), hatred (Chen), and ignorance (Chi). Question: Why is this so? Answer: The Eighth Consciousness is only included in the neutral nature (Wujixing), while afflictions are defiled. Since the natures are different, they do not correspond. The Seventh Consciousness continuously and constantly internally clings to self, loves the self that is clung to, so there is greed. In reality, it is not the true self, being deluded about the principle of no-self, so there is ignorance (Wuming). Especially clinging to self, causing the mind to be arrogant, so there is pride. Regarding non-self dharmas, wrongly calculating them as self, so there is self-view. Why are there no other afflictions? Answer: Because of loving self, hatred cannot arise. Self-view is definite, doubt cannot arise. Because there is self-view, there are no other extreme views (Bianjian). Because the substance of these five views (Wujian) is all wisdom (Hui), it is impossible for one mind to simultaneously generate multiple wisdoms, so the Seventh Consciousness only has four afflictions arising simultaneously. The Sixth Consciousness universally connects to the three natures, and has powerful functions in cognizing internal and external objects, so it can possess all ten afflictions. The five sense consciousnesses cannot measure, so there is no pride. There is no discrimination, so there cannot be doubt. Not generating clinging, so there are no five views. Secondary afflictions, because they are only defiled, do not correspond to the Eighth Consciousness. In the Seventh Consciousness, there are only the eight great secondary afflictions, namely excitement (Diaoju), torpor (Hunchen), disbelief (Buxin), laziness (Xiedai), remissness (Fangyi), forgetfulness (Shinian), distraction (Sanluan), and incorrect comprehension (Buzhengzhi). The Sixth Consciousness can correspond to everything. The five consciousnesses can correspond to shamelessness (Wucan) and lack of embarrassment (Wukui).

慚無愧掉舉等八十種相應。問何所以耶。答第八第六義同前釋。以掉舉等八遍諸染心。第七是染故得八俱。五識有染亦得有八。無慚無愧遍不善心。眼等五識得有不善。故得相應。次所知障者。數之多少諸識相應亦同煩惱。故唯識云。七轉識內。隨其所應。或多或少。如煩惱說。論既例同。故今不說。

四顯俱生分別者。若是煩惱不因邪教及邪分別邪師等力。自任運起。此等之類名曰俱生。若要惡友及邪分別邪教等力方得生者。名為分別。其根本惑十種之中。貪瞋慢癡身見邊見。此之六種而通俱生及以分別。若疑邪見見取戒取。此之四種唯分別起。而由惡友或邪教力自審思察方得生故。其隨煩惱既依根本煩惱而生。若依根本俱生起者。即二十種能依隨惑皆名俱生。若依根本分別惑起。能依隨惑皆名分別。故唯識云。二十皆通俱生分別。隨二煩惱勢力起故。其所知障亦有根本及是隨者。俱生分別亦同煩惱。故不別言。四段不同。總是第一辨其障也。

后明斷位者。然斷煩惱總有二種。一斷種子。令永無餘。二但折伏。令種力衰不生現惑。若斷其種。唯無漏智。若令力衰。有漏無漏二智皆得。且資糧位頓悟菩薩無漏之智未起現行。一向不能斷其二障。雖有四力信唯識理。然亦未能伏於二障。故唯識云。此位未

【現代漢語翻譯】現代漢語譯本慚、無愧、掉舉等八十種相應。問：為什麼這樣說呢？答：第八識和第六識的道理同前文解釋。因為掉舉等八種遍及各種染污心。第七識是染污的，所以能有八種相應。五識有染污時也能有八種相應。無慚、無愧遍及不善心。眼等五識能有不善，所以能相應。其次，所知障的數量多少以及諸識的相應，也和煩惱相同。所以《唯識論》說：『七轉識內，隨其所應，或多或少，如煩惱說。』論中既然已經類比說明，所以現在不再贅述。四、顯示俱生和分別。如果是煩惱，不是因為邪教以及邪分別、邪師等力量，而是自然而然產生的，這類煩惱叫做俱生。如果需要惡友以及邪分別、邪教等力量才能產生的，叫做分別。其根本惑十種之中，貪（Tanha，渴愛）嗔（Dosa，嗔恨）慢（Mana，我慢）癡（Moha，愚癡）身見（Satkayadristi，認為五蘊為我）邊見（Antagrahadristi，執斷常二邊）這六種，既有俱生的，也有分別的。疑（Vicikitsa，懷疑）、邪見（Mithyadristi，錯誤的見解）、見取見（Dristiparమర్శa，執持錯誤的見解為正確）、戒取見（Silabbataparamarsa，執持錯誤的戒律為正確）這四種，只有分別產生的，因為需要通過惡友或者邪教的力量，自己審慎思考才能產生。其隨煩惱既然依附根本煩惱而生，如果依附根本俱生煩惱而生，那麼二十種能依附的隨煩惱都叫做俱生。如果依附根本分別煩惱而生，能依附的隨煩惱都叫做分別。所以《唯識論》說：『二十種隨煩惱都通於俱生和分別，隨著兩種煩惱的勢力而產生。』其所知障也有根本的和隨附的，俱生和分別也和煩惱相同，所以不再單獨說明。這四段的不同，總的來說都是爲了辨別其障礙。后、說明斷除的位次。斷除煩惱總共有兩種方法：一是斷除種子，使其永遠沒有剩餘；二是隻是折伏，使種子的力量衰弱，不再產生現行的迷惑。如果要斷除種子，只能依靠無漏智（Anasrava-jnana，沒有煩惱的智慧）。如果要使力量衰弱，有漏智（Sasrava-jnana，有煩惱的智慧）和無漏智都可以做到。而且資糧位的頓悟菩薩，無漏的智慧還沒有生起現行，一直不能斷除兩種障礙。雖然有四力（指信力、精進力、念力、定力），相信唯識的道理，但也未能折伏兩種障礙。所以《唯識論》說：『此位未……』

【English Translation】 English version Eighty kinds of associated mental factors, such as shamelessness (Ahrikya), non-conscientiousness (Anapatrapya), and restlessness (Auddhatya). Question: Why is this so? Answer: The principle for the eighth and sixth consciousnesses is the same as explained earlier. Because these eight, such as restlessness, pervade all defiled minds. The seventh consciousness is defiled, so it can have eight associated factors. When the five consciousnesses are defiled, they can also have eight associated factors. Shamelessness and non-conscientiousness pervade unwholesome minds. The five consciousnesses, such as eye-consciousness, can have unwholesome qualities, so they can be associated with these factors. Next, the number of obstructions of knowledge (Jneyavarana) and the associated consciousnesses are the same as with afflictions (Kleshas). Therefore, the Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of Consciousness-only) says: 'Within the seven transforming consciousnesses, according to what is appropriate, there may be more or less, as with afflictions.' Since the treatise has already made the analogy, I will not elaborate further here. Four, showing the co-arisen (Sahaja) and discriminated (Parikalpita). If an affliction arises naturally, not due to the power of false teachings, wrong discriminations, or evil teachers, it is called co-arisen. If it requires the power of bad friends, wrong discriminations, or false teachings to arise, it is called discriminated. Among the ten fundamental afflictions, greed (Tanha), hatred (Dosa), pride (Mana), ignorance (Moha), self-view (Satkayadristi), and extreme views (Antagrahadristi) can be both co-arisen and discriminated. Doubt (Vicikitsa), wrong views (Mithyadristi), holding to wrong views as correct (Dristiparమర్శa), and holding to wrong precepts as correct (Silabbataparamarsa) only arise through discrimination, because they require the power of bad friends or false teachings and careful consideration to arise. Since the secondary afflictions arise dependent on the fundamental afflictions, if they arise dependent on co-arisen fundamental afflictions, then all twenty dependent secondary afflictions are called co-arisen. If they arise dependent on discriminated fundamental afflictions, then the dependent secondary afflictions are all discriminated. Therefore, the Vijnaptimatrata-siddhi-sastra says: 'All twenty are common to both co-arisen and discriminated, arising according to the power of the two kinds of afflictions.' The obstructions of knowledge also have fundamental and secondary aspects, and their co-arisen and discriminated nature is the same as with afflictions, so I will not explain them separately. These four sections are different, but overall, they are all for distinguishing the obstructions. Later, explaining the stages of cutting off. There are two general methods for cutting off afflictions: one is to cut off the seeds, so that nothing remains; the other is to merely subdue them, weakening the power of the seeds so that they no longer produce manifest delusions. If you want to cut off the seeds, you can only rely on non-outflow wisdom (Anasrava-jnana). If you want to weaken the power, both outflow wisdom (Sasrava-jnana) and non-outflow wisdom can do it. Moreover, the Bodhisattvas of sudden enlightenment in the stage of accumulation, whose non-outflow wisdom has not yet arisen in manifestation, cannot cut off the two obstructions. Although they have the four powers (faith, diligence, mindfulness, and concentration) and believe in the principle of Consciousness-only, they have not yet subdued the two obstructions. Therefore, the Vijnaptimatrata-siddhi-sastra says: 'This stage has not...'

證唯識真如。明知未得無漏之智。又云。此位菩薩依因善友作意資糧四勝力故。于唯識義雖深信解。而未能了能所取空。故於二取所引隨眠。猶未有能伏滅功力。令彼不起二取現行。言二取者。即是煩惱所知二障。即二障種名為隨眠。以此種子隨遂有情三界流轉。名之為隨。恒常處在第八識內故。名為眠。問若言此位不伏二障。略而言之。且違三教。一者唯識自成。何須彼論復云。菩薩住此資糧位中。二粗現行雖有伏者。二違華嚴。解十住位菩薩頌云。能滅諸煩惱。永盡無有餘。十住即是資糧位攝。三違中邊。彼論亦云。今為遠離所治障法。及為修集能對治道。於四正斷精勤修習。別修四斷在資糧位。準此三文。皆伏斷惑。何故第九乃云未伏。答障有俱生分別不同。其俱生者。此位之中全未能伏。分別起者。有伏不伏。若自思惟而所起者。此位能伏。若因邪師邪教起者。即未能伏。或復翻此初言未伏。約彼俱生及邪教等所起者說。后說伏者。約自力等分別起者。中邊論義準亦同之。會華嚴經而有二義。一依自等分別起者。此位全伏名為永盡。二據佛法功力可能永滅煩惱。非言此位即已盡訖。若一切惑此位實除。何不此時即成正覺。後過十地方得佛耶。故對望別。諸教無違。其加行位已經資糧。備修福智練磨心。已有勝

【現代漢語翻譯】現代漢語譯本證悟唯識真如（Vijñapti-mātratā-siddhi，唯識的真實性）。明明知道尚未獲得無漏智慧（anāsrava-jñāna，沒有煩惱的智慧）。又說，此位菩薩依靠善友（kalyāṇa-mitra，指引正道的良師益友）、作意（manaskāra，心理活動）、資糧（sambhāra，修行的積累）四種殊勝力量的緣故，對於唯識的道理雖然深深地信解，但是還不能了達能取（grāhaka，能認知的主體）和所取（grāhya，被認知的客體）皆空的道理。所以對於由能取和所取所引發的隨眠（anuśaya，煩惱的潛在狀態），還沒有能夠降伏和滅除的功力，使得它們不生起能取和所取的現行（pariṇāma，顯現的活動）。所說的能取和所取，就是煩惱障（kleśāvaraṇa，由煩惱引起的障礙）和所知障（jñeyāvaraṇa，由對真理的無知引起的障礙）這兩種障礙。這兩種障礙的種子就叫做隨眠。因為這種種子隨著有情在三界（trayo dhātava，欲界、色界、無色界）中流轉，所以叫做『隨』；因為它恒常處在第八識（ālaya-vijñāna，阿賴耶識，儲存一切種子識）內，所以叫做『眠』。問：如果說此位菩薩不能降伏這兩種障礙，簡略地說，就違背了三種教義。第一，違背了唯識自成（Vijñapti-mātratā-siddhi，唯識的真實性），既然如此，又何須彼論再說菩薩住在此資糧位（sambhāra-avasthā，積累資糧的階段）中，兩種粗顯的現行雖然有被降伏的？第二，違背了《華嚴經》（Avataṃsaka Sūtra）。《華嚴經》解釋十住位（daśa-vihāra-bhūmi，菩薩修行的十個階段）菩薩的偈頌說：『能滅諸煩惱，永盡無有餘。』十住位就是資糧位所攝。第三，違背了《中邊分別論》（Madhyāntavibhāga-bhāṣya）。此論也說：『現在爲了遠離所要對治的障礙法，以及爲了修集能夠對治的正道，對於四正斷（catvāri samyak-prahāṇāni，四種正確的努力）精勤地修習。』特別修習四正斷是在資糧位。按照這三段經文，都是降伏和斷除惑業。為什麼第九識卻說沒有降伏？答：障礙有俱生（sahaja，與生俱來的）和分別（parikalpita，後天產生的）的不同。對於俱生的障礙，在此位中完全不能降伏；對於分別產生的障礙，有能降伏和不能降伏的情況。如果是自己思惟而產生的，此位能夠降伏；如果是由於邪師（mithyā-guru，錯誤的老師）邪教（mithyā-śāsana，錯誤的教義）而產生的，就不能降伏。或者反過來說，前面說『未伏』，是就俱生的以及邪教等所產生的障礙來說的；後面說『伏』，是就依靠自身力量等分別產生的障礙來說的。《中邊分別論》的意義也同樣可以這樣理解。會通《華嚴經》有兩種意義：一是依靠自身等分別產生的煩惱，此位完全降伏，所以說『永盡』；二是根據佛法（Buddha-dharma，佛教的教義）的功力，可能永遠滅除煩惱，而不是說此位就已經完全滅盡。如果一切惑業在此位確實已經除盡，為什麼不在此時就成就正覺（samyak-saṃbodhi，完全的覺悟），而要經過十地（daśa-bhūmi，菩薩修行的十個階段）之後才能成佛呢？所以是對不同的情況而言，各種教義之間沒有衝突。其加行位（prayoga-avasthā，實踐修行的階段）已經過了資糧位，充分地修習福德和智慧，鍛鍊磨礪心意，已經有了殊勝...

【English Translation】 English version Realizing the Vijñapti-mātratā-siddhi (The Perfection of Consciousness-Only, the truth of consciousness-only). Clearly knowing that one has not yet attained anāsrava-jñāna (untainted wisdom, wisdom free from defilements). It is also said that Bodhisattvas in this stage, relying on the power of kalyāṇa-mitra (spiritual friends, virtuous teachers), manaskāra (attention, mental activity), sambhāra (accumulation of merit and wisdom), and four excellent strengths, although deeply believe and understand the meaning of Vijñapti-mātratā, they are still unable to comprehend the emptiness of grāhaka (the perceiver, the subject) and grāhya (the perceived, the object). Therefore, they do not yet have the power to subdue and extinguish the anuśaya (latent tendencies, dormant afflictions) caused by the attachment to the perceiver and the perceived, preventing them from arising as pariṇāma (manifestations, active expressions). The so-called perceiver and perceived are the two obstacles: kleśāvaraṇa (afflictive obscurations, the obstacle of afflictions) and jñeyāvaraṇa (cognitive obscurations, the obstacle of knowledge). The seeds of these two obstacles are called anuśaya. Because these seeds follow sentient beings as they transmigrate in the trayo dhātava (three realms, the realm of desire, the realm of form, and the realm of formlessness), they are called 'follow'; because they are constantly present within the ālaya-vijñāna (storehouse consciousness, the eighth consciousness), they are called 'dormant'. Question: If it is said that Bodhisattvas in this stage cannot subdue these two obstacles, then, briefly speaking, it contradicts three teachings. First, it contradicts the Vijñapti-mātratā-siddhi (The Perfection of Consciousness-Only), in which case, why does that treatise say that Bodhisattvas dwell in this sambhāra-avasthā (stage of accumulation), where the two coarse manifestations are indeed subdued? Second, it contradicts the Avataṃsaka Sūtra (Flower Garland Sutra). The verses in the Avataṃsaka Sūtra explaining the daśa-vihāra-bhūmi (ten abodes, ten stages of Bodhisattva practice) say: 'They can extinguish all afflictions, completely and without remainder.' The ten abodes are included within the stage of accumulation. Third, it contradicts the Madhyāntavibhāga-bhāṣya (Commentary on Distinguishing the Middle from the Extremes). This treatise also says: 'Now, in order to distance oneself from the obstructing dharmas to be overcome, and in order to cultivate the antidotal paths, one diligently practices the catvāri samyak-prahāṇāni (four right efforts, four correct exertions).' The special practice of the four right efforts is in the stage of accumulation. According to these three passages, all afflictions are subdued and cut off. Why does the ninth consciousness say that they are not subdued? Answer: Obstacles are different, being either sahaja (innate, co-emergent) or parikalpita (imputed, conceptually arisen). Regarding innate obstacles, they cannot be subdued at all in this stage; regarding imputed obstacles, there are cases where they can be subdued and cases where they cannot. If they arise from one's own thinking, they can be subdued in this stage; if they arise from mithyā-guru (false teachers, incorrect gurus) or mithyā-śāsana (false teachings, incorrect doctrines), then they cannot be subdued. Or, conversely, the previous statement 'not subdued' refers to those arising from innate obstacles and false teachings, etc.; the later statement 'subdued' refers to those arising from one's own efforts, etc., and imputed obstacles. The meaning of the Madhyāntavibhāga-bhāṣya can be understood in the same way. Reconciling the Avataṃsaka Sūtra has two meanings: first, regarding afflictions arising from one's own efforts, etc., and imputed afflictions, they are completely subdued in this stage, so it is said 'completely extinguished'; second, according to the power of the Buddha-dharma (Buddha's teachings, the teachings of Buddhism), it is possible to permanently extinguish afflictions, but it is not said that they are completely extinguished in this stage. If all afflictions were indeed eliminated in this stage, why would one not attain samyak-saṃbodhi (perfect enlightenment, complete awakening) at this time, but only after passing through the daśa-bhūmi (ten bhumis, ten stages of Bodhisattva path) to become a Buddha? Therefore, it refers to different situations, and there is no conflict between the various teachings. The prayoga-avasthā (stage of application, stage of practice) has already passed the stage of accumulation, fully cultivating merit and wisdom, training and refining the mind, and already possessing excellent...

功力。欲入見道而能伏除分別二障。二障俱生猶未全伏。俱生分別二種種子並全未斷。以未證得真無漏故。有漏觀心有所得故。有分別故。未全伏除。未全能滅。此前二位並以加行有漏之智而能伏惑。問此有漏智以何等力而能伏耶。答如瑜伽云。以修三種對治力故。能伏煩惱。一了知煩惱自性過患。知能發業能招現后二世苦惱。二思惟對治所緣境相。學觀二空所顯真如。三以勝善品慈心相續。修六度等。以資於心。當知此是永斷正見前行之道。

次通達位者。真相不同。其真見道而能斷彼三界分別煩惱所知二障種盡。得入初地。斷行相者。對法論云。問從何而得斷耶。答不從過去。已滅故。不從未來。未生故。不從現在。道不俱故。然從諸煩惱粗重而得名斷。為斷如是如是品粗重。起如是如是品對治。若此品對治生。即此品粗重滅。平等平等猶如世間明生闇滅。由此品離系故。令未來煩惱住不生法中。是名為斷。今逐難釋。所斷粗重及能治道而皆非一。重云如是。能治正生。所治正滅。生同滅時。是一平等。滅同生時。復一平等。是以重言平等平等。總意不說斷三世也。又瑜伽論。初約遮門。不斷三世。同於對法。后約詮言。容斷三世。即彼論云。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

【現代漢語翻譯】現代漢語譯本：『功力』。想要進入見道位，並且能夠降伏和去除分別二障（分別煩惱障和分別所知障）。二障同時生起，但尚未完全降伏。俱生和分別二種煩惱的種子都完全沒有斷除。因為沒有證得真正的無漏智慧，有漏的觀心有所得，所以有分別，因此未能完全降伏，未能完全滅除。此前兩個階段都是憑藉加行位的有漏智慧來降伏惑障。問：這種有漏智慧憑藉什麼樣的力量才能降伏惑障呢？答：如《瑜伽師地論》所說，通過修習三種對治力，就能降伏煩惱。一是了知煩惱的自性過患，知道它能引發惡業，能招致現世和後世的苦惱。二是思惟對治所緣境的相狀，學習觀察二空（人空和法空）所顯現的真如。三是以殊勝的善行，如慈心相續，修習六度等，來資助心力。應當知道，這是在永斷煩惱的正見生起之前的修行方法。

其次是通達位，真相有所不同。真正的見道位能夠斷除三界（欲界、色界、無色界）分別煩惱和所知二障的種子，證入初地（歡喜地）。關於斷除煩惱行相，《阿毗達磨對法論》中說：問：從哪裡獲得斷除煩惱的力量呢？答：不是從過去獲得，因為過去已經滅盡；不是從未來獲得，因為未來尚未生起；不是從現在獲得，因為道與煩惱不同時存在。而是從諸煩惱的粗重（煩惱的強盛狀態）而得名『斷』。爲了斷除如此如此品類的粗重，生起如此如此品類的對治。如果此品類的對治生起，那麼此品類的粗重就滅除。這種關係是平等平等的，就像世間光明生起時黑暗就滅除一樣。由於這種品類的離系（解脫），使得未來的煩惱處於不生起的狀態，這就被稱為『斷』。現在逐一解釋這個難題：所斷的粗重和能對治的道都不是單一的。『重』是指『如是』，能對治的道正在生起，所要對治的煩惱正在滅除，生起和滅除同時發生，這是一種平等。滅除和生起同時發生，又是另一種平等。因此重複說『平等平等』。總的意思並不是說斷除三世的煩惱。另外，《瑜伽師地論》中，最初從遮止的角度來說，不斷除三世的煩惱，這與《阿毗達磨對法論》的觀點相同。後來從詮釋的角度來說，可以斷除三世的煩惱。即《瑜伽師地論》中說：與正見相應的能對治的心，在現在世沒有隨眠（煩惱的潛在力量），在過去世也沒有隨眠。此

【English Translation】 English version: 'Gongli' (merit, effort). [One] desires to enter the Path of Seeing (見道, jiàn dào) and be able to subdue and remove the two obstructions of discrimination (分別二障, fēnbié èrzhàng) [the obstruction of afflictions and the obstruction of knowledge]. The two obstructions arise simultaneously, but are not yet fully subdued. Both the innate (俱生, jùshēng) and discriminating (分別, fēnbié) seeds of the two types [of obstructions] are not completely severed. Because true non-outflow (無漏, wúlòu) wisdom has not been attained, the mind with outflow (有漏, yǒulòu) in contemplation still has attainment, and therefore has discrimination, thus it is not fully subdued or completely extinguished. The previous two stages both rely on the wisdom of outflow in the stage of application (加行, jiāxíng) to subdue afflictions. Question: By what power does this wisdom of outflow subdue afflictions? Answer: As the Yogācārabhūmi-śāstra (瑜伽師地論, Yújiā shī dìlùn) says, by cultivating three types of counteracting forces, one can subdue afflictions. First, understanding the nature and faults of afflictions, knowing that they can initiate karma and bring about suffering in both the present and future lives. Second, contemplating the aspects of the objects of counteraction, learning to contemplate the Suchness (真如, zhēnrú) revealed by the two emptinesses (二空, èr kōng) [emptiness of self and emptiness of phenomena]. Third, continuously cultivating superior virtuous qualities such as loving-kindness (慈心, cíxīn), and practicing the six perfections (六度, liùdù) and so on, to support the mind. It should be known that this is the path that precedes the arising of correct view (正見, zhèngjiàn) for permanently severing [afflictions].

Next is the stage of thorough understanding (通達位, tōngdá wèi), where the true nature is different. True Path of Seeing is able to completely sever the seeds of the two obstructions of discriminating afflictions and knowledge in the three realms (三界, sānjiè) [desire realm, form realm, formless realm], and attain the first ground (初地, chūdì) [Joyful Ground]. Regarding the aspects of severing afflictions, the Abhidharma-samuccaya (對法論, Duì fǎ lùn) says: Question: From where does one obtain the power to sever [afflictions]? Answer: Not from the past, because it has already ceased; not from the future, because it has not yet arisen; not from the present, because the path and afflictions do not coexist. Rather, it is named 'severance' from the coarseness (粗重, cūzhòng) of the afflictions. In order to sever such and such categories of coarseness, such and such categories of counteraction arise. If this category of counteraction arises, then this category of coarseness is extinguished. This relationship is equal and equal, just as darkness is extinguished when light arises in the world. Because of this category of detachment (離系, líxì), future afflictions are in a state of non-arising, and this is called 'severance'. Now, explaining this difficult point one by one: the coarseness that is severed and the path that can counteract are not singular. 'Heavy' refers to 'such', the path of counteraction is arising, and the afflictions to be counteracted are being extinguished. Arising and extinguishing occur simultaneously, which is one equality. Extinguishing and arising occur simultaneously, which is another equality. Therefore, it is repeated 'equal and equal'. The general meaning is not that the afflictions of the three times are severed. Furthermore, in the Yogācārabhūmi-śāstra, initially from the perspective of negation, the afflictions of the three times are not severed, which is the same as the view of the Abhidharma-samuccaya. Later, from the perspective of explanation, the afflictions of the three times can be severed. That is, the Yogācārabhūmi-śāstra says: The mind of counteraction corresponding to correct view has no latent tendencies (隨眠, suímián) [potential power of afflictions] in the present life, and also has no latent tendencies in the past life. This

剎那后離隨眠心。在未來世亦無隨眠。后此已後於已轉依已斷隨眠。身相續中所有後得世間所攝。善無記心去來。今位皆離隨眠。是故三世皆得說斷。此意說云。就於一身前後相續修聖道力。令本識等三時皆得離隨眠。故名斷三世。問其真見道但唯一心。何故對法于能治道重言如是。答據彼三心見道者說。或可見修治道合言。故瑜伽云。諸修行者斷煩惱等。明通一切斷煩惱說。不唯見道。二相見道亦分為二。初三心相見所斷之惑。謂軟品等所有粗重。名如上列。問何品煩惱名軟品等。釋。上品煩惱名為軟品。上品法障名為中品。二障下品總名第三。問初之二障是上品者。何言軟中。答以能斷道是下中故。障從其智。名軟中等。問準此二障。但分上下。何乃不立第二中品。答中品不定。或屬上下。故不別開。上下不爾。故不相攝。即如經中而但說有根上下力。不說中力。斯意亦爾。

后十六心所斷惑者。此亦二種。謂能所取及上下諦二種不同。然所斷惑數同無異。今者但依能所取觀。對法等云。謂苦諦下有四種心。一苦法智忍。謂觀三界苦諦真如。正斷三界見苦所斷二十八種分別隨眠。釋。欲界苦諦具十煩惱。謂根本十上之二界苦諦各九。上無瞋故。所以三界但二十八。三界苦諦既爾。集滅道三三界合言。一一皆

【現代漢語翻譯】現代漢語譯本剎那之後，遠離了隨眠（煩惱潛在狀態）的心，在未來的生命中也不會再有隨眠。此後，對於已經轉依（改變所依賴的基礎）和已經斷除隨眠的人來說，在他身心相續中所有後得的、屬於世間的善和無記（非善非惡）的心，無論過去、現在、未來，都遠離了隨眠。因此，可以說斷除了三世的隨眠。這個意思是指，就一個人而言，通過前後相續地修習聖道的力量，使得本識等在過去、現在、未來三時都能夠遠離隨眠，所以稱為斷三世。問：真正的見道只有一個心，為什麼《對法》對於能對治的道要如此重複說明？答：這是根據那些具有三心見道的人來說的。或者可以將見道和修道合起來說。所以《瑜伽師地論》說，諸修行者斷除煩惱等，是說明普遍地斷除煩惱，不只是見道。二相見道也分為兩種。最初的三心相見所斷的迷惑，是指軟品等所有粗重的煩惱，名稱如上所列。問：什麼品類的煩惱稱為軟品等？解釋：上品煩惱稱為軟品，上品法障稱為中品，兩種障礙的下品總稱為第三品。問：最初的兩種障礙是上品，為什麼說軟品和中品？答：因為能斷除這些障礙的道是下品和中品，障礙是相對於智慧而言的，所以稱為軟品、中品等。問：按照這兩種障礙，只分為上下品，為什麼不設立第二種中品？答：中品不確定，或者屬於上品，或者屬於下品，所以不單獨設立。上下品不是這樣，所以不能互相包含。就像經中只說有根上下力，不說中力，也是這個意思。後面的十六心所斷的迷惑，也分為兩種，即能取（能認知的主體）和所取（被認知的客體），以及上下諦（苦集滅道四聖諦的上下品）兩種不同。然而，所斷的迷惑數量相同沒有差異。現在只依據能取和所取的觀察。《對法》等論典說，在苦諦之下有四種心：一是苦法智忍（Kshanti）（對於苦諦的智慧忍可），即觀察三界苦諦的真如，正在斷除三界見苦所斷的二十八種分別隨眠。。界苦諦具有十種煩惱，即根本十使，加上二界苦諦各自的九種（上界無瞋恚），所以三界共有二十八種。三界苦諦既然如此，那麼集諦、滅諦、道諦的三界也是一樣，一一都...

【English Translation】 English version After a moment, the mind that is free from latent afflictions (Sui Mian, dormant defilements) will not have latent afflictions in future lives either. Afterwards, for those who have already achieved Paravrtti (transformation of the basis) and have severed latent afflictions, all subsequent mundane (worldly) good and neutral (neither good nor bad) minds within their mind-body continuum, whether past, present, or future, are free from latent afflictions. Therefore, it can be said that latent afflictions of the three times (past, present, and future) are severed. This means that, concerning one person, through the power of continuously cultivating the Noble Path, the Alaya-consciousness (fundamental consciousness) and others can be free from latent afflictions in the three times, hence it is called severing the three times. Question: The true Path of Seeing (Darshana-marga) has only one mind, why does the Abhidharma (treatise on Buddhist philosophy) repeat the explanation of the curative path in such a way? Answer: This is based on those who have the Path of Seeing with three minds. Or, the Path of Seeing and the Path of Cultivation (Bhavana-marga) can be combined. Therefore, the Yogacarabhumi-sastra (treatise on the stages of yoga practice) says that practitioners sever afflictions, etc., which means universally severing afflictions, not just the Path of Seeing. The two aspects of the Path of Seeing are also divided into two types. The afflictions severed by the initial three minds of the Path of Seeing refer to the coarse afflictions of the mild category, etc., and their names are listed above. Question: What category of afflictions are called mild, etc.? Explanation: The superior afflictions are called mild, the superior Dharma-obstacles are called medium, and the inferior of the two obstacles are collectively called the third category. Question: If the initial two obstacles are superior, why are they called mild and medium? Answer: Because the path that can sever these obstacles is inferior and medium, and the obstacles are relative to wisdom, so they are called mild, medium, etc. Question: According to these two obstacles, which are only divided into superior and inferior, why is a second medium category not established? Answer: The medium category is uncertain, either belonging to the superior or the inferior, so it is not established separately. The superior and inferior are not like this, so they cannot be mutually inclusive. Just like the sutras only mention the superior and inferior power of the root, and do not mention the medium power, this is also the same meaning. The afflictions severed by the subsequent sixteen minds are also divided into two types, namely the grasper (subject of cognition) and the grasped (object of cognition), and the superior and inferior Truths (the superior and inferior aspects of the Four Noble Truths). However, the number of afflictions severed is the same without difference. Now, we only rely on the observation of the grasper and the grasped. The Abhidharma and other treatises say that under the Truth of Suffering (Dukkha Satya) there are four minds: first, the Suffering Dharma Wisdom Endurance (Dukkha-dharma-jnana-kshanti), which is observing the Suchness (Tathata) of the Truth of Suffering in the three realms, and is severing the twenty-eight kinds of conceptual latent afflictions severed by seeing the Truth of Suffering in the three realms. The * realm's Truth of Suffering has ten afflictions, namely the ten fundamental afflictions, plus the nine afflictions of each of the two realms' Truth of Suffering (the upper realm has no anger), so there are twenty-eight in the three realms. Since the Truth of Suffering in the three realms is like this, then the Truth of Origin (Samudaya Satya), the Truth of Cessation (Nirodha Satya), and the Truth of the Path (Marga Satya) in the three realms are also the same, each...

有二十八也。都計四諦。百一十二分別煩惱。是相見除。問真見道中斷分別盡。更何得有分別煩惱言相斷耶。答理實相見不斷煩惱。擬宜於真假說斷也。問何故上界而無瞋耶。答瞋唯不善。上二界中由定力故無有不善。

次修習位。初總后別。且總斷者。俱生煩惱。七地以前諸識中者猶得現起。八地以上而能折伏畢竟不行。十地滿已金剛喻定現在前時。一剎那中三界所有俱生煩惱一時斷盡。得成正覺。其所知障。十地之中地地漸斷。至金剛定而方斷盡。前六識中所知之障。八地已去永不現行。由第六識純無漏故。前之五識雖非無漏。由能引識是無漏故。無漏勢伏。故眼等識亦無其障。其第七識八地已去亦得容起。以第六識入生空時。其第七識即是有漏故。障得起。若入法觀。其第七識即平等智。故不俱起。問十地菩薩何不斷彼煩惱障種而但伏耶。又七地前總伏不起。有是能不。答以煩惱障不障十地。所以不除。由礙涅槃。金剛永舍。又菩薩力初地即能然欲濟生。故留不去。七地猶起。故唯識云。其煩惱障。初地以上能頓伏盡。令永不行。如阿羅漢。由故意力。前七地中。雖暫現起。而不為失。又攝論云。留惑至惑盡。證佛一切智。準此等文。但故意留非不能伏。問七地菩薩既許起惑。應為染失。答雖起煩惱。無

【現代漢語翻譯】現代漢語譯本有二十八種。總共計算四諦（苦、集、滅、道四種真理）。有一百一十二種分別煩惱，這些煩惱是通過『相見』來斷除的。問：如果通過真正的見道已經中斷了分別，斷除了所有的分別煩惱，怎麼還會有分別煩惱說要斷除呢？答：從道理上說，通過『相見』並不能完全斷除煩惱，只是爲了適應真諦，才假說斷除了煩惱。問：為什麼在上界（色界和無色界）沒有嗔恨呢？答：嗔恨是不善的。在上二界中，由於禪定的力量，沒有不善的存在。接下來是修習位。先總說，后別說。先說總的斷除：俱生煩惱（與生俱來的煩惱），在七地（菩薩修行的第七個階段）之前的各個識中仍然會現起。八地以上的菩薩能夠折伏這些煩惱，使它們最終不再生起。當十地（菩薩修行的第十個階段）圓滿，金剛喻定（一種堅不可摧的禪定）現前時，在一剎那間，三界（欲界、色界、無色界）所有的俱生煩惱都會被徹底斷盡，從而成就正覺（成佛）。所知障（對真理的認知障礙），在十地之中逐漸斷除，直到金剛定現前時才完全斷盡。前六識（眼識、耳識、鼻識、舌識、身識、意識）中的所知障，從八地開始就永遠不再現行。這是因為第六識是純粹的無漏（沒有煩惱）的。雖然前五識不是無漏的，但由於能引導這些識的第六識是無漏的，無漏的力量壓制了煩惱，所以眼識等也都沒有了障礙。第七識（末那識）在八地之後也可能生起，因為當第六識進入生空觀（對一切事物沒有自性的觀察）時，第七識就是有漏的，所以障礙能夠生起。如果進入法觀（對一切法沒有自性的觀察），第七識就是平等智，所以不會同時生起。問：為什麼十地菩薩不斷除煩惱障的種子，而只是降伏它們呢？又，七地之前的菩薩總的降伏煩惱，使它們不起作用，是有這個能力還是沒有這個能力呢？答：因為煩惱障不會障礙十地菩薩，所以不去除它們。由於它們會妨礙涅槃，所以用金剛定永遠捨棄它們。而且，菩薩的力量在初地（菩薩修行的第一個階段）就能救濟眾生，所以故意留下煩惱而不去除。七地菩薩仍然會生起煩惱，所以唯識宗說，煩惱障在初地以上就能頓伏盡，使它們永遠不再生起，就像阿羅漢一樣。由於菩薩的故意力量，在前七地中，即使暫時生起煩惱，也不會造成損失。又，《攝大乘論》說，『留下迷惑直到迷惑斷盡，證得佛的一切智』。根據這些經文，只是故意留下煩惱，並非不能降伏它們。問：既然允許七地菩薩生起迷惑，應該會被染污而失去功德吧？答：雖然生起煩惱，但沒有染污。

【English Translation】 English version There are twenty-eight. Altogether, they account for the Four Noble Truths (suffering, its origin, its cessation, and the path to its cessation). There are one hundred and twelve kinds of discriminating afflictions, which are eliminated through 'seeing the characteristics'. Question: If, through true seeing of the path, discrimination has been interrupted and all discriminating afflictions have been eliminated, how can there still be talk of eliminating discriminating afflictions? Answer: In reality, afflictions are not completely eliminated through 'seeing the characteristics'. It is only a provisional statement, made to accord with the truth. Question: Why is there no anger in the upper realms (the Form Realm and the Formless Realm)? Answer: Anger is always unwholesome. In the upper two realms, due to the power of meditative concentration, there is no unwholesomeness. Next is the stage of cultivation. First, a general explanation, then a specific one. First, regarding the general elimination: Innate afflictions (afflictions that arise naturally) can still manifest in the various consciousnesses before the seventh ground (the seventh stage of a Bodhisattva's practice). Bodhisattvas on the eighth ground and above are able to subdue these afflictions, preventing them from arising altogether. When the tenth ground (the tenth stage of a Bodhisattva's practice) is complete, and the Vajra-like Samadhi (an indestructible meditative concentration) manifests, in a single instant, all innate afflictions in the three realms (the Desire Realm, the Form Realm, and the Formless Realm) are completely eliminated, thereby attaining perfect enlightenment (becoming a Buddha). The cognitive obscurations (obstacles to the knowledge of truth) are gradually eliminated in each of the ten grounds, and are completely eliminated only when the Vajra Samadhi manifests. The cognitive obscurations in the first six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) never manifest again from the eighth ground onwards. This is because the sixth consciousness is purely unconditioned (free from afflictions). Although the first five consciousnesses are not unconditioned, because the consciousness that guides them is unconditioned, the power of the unconditioned suppresses the afflictions, so the eye consciousness, etc., are also without obscurations. The seventh consciousness (Manas consciousness) can also arise from the eighth ground onwards, because when the sixth consciousness enters the contemplation of emptiness of self (the observation that all things lack inherent existence), the seventh consciousness is conditioned, so obscurations can arise. If one enters the contemplation of emptiness of phenomena (the observation that all phenomena lack inherent existence), the seventh consciousness is equal wisdom, so they do not arise together. Question: Why do Bodhisattvas on the tenth ground not eliminate the seeds of afflictive obscurations, but only subdue them? Also, is it possible or not possible for Bodhisattvas before the seventh ground to generally subdue afflictions, preventing them from arising? Answer: Because afflictive obscurations do not obstruct Bodhisattvas on the tenth ground, they are not eliminated. Because they hinder Nirvana, they are permanently abandoned with the Vajra Samadhi. Moreover, the power of Bodhisattvas on the first ground is sufficient to save beings, so they intentionally leave the afflictions uneliminated. Afflictions still arise for Bodhisattvas on the seventh ground, so the Consciousness-Only school says that afflictive obscurations can be completely subdued from the first ground onwards, preventing them from ever arising again, like an Arhat. Due to the intentional power of Bodhisattvas, even if afflictions temporarily arise in the first seven grounds, it does not cause loss. Furthermore, the Mahāyānasaṃgraha says, 'Leaving afflictions until afflictions are exhausted, one attains the omniscient wisdom of the Buddha'. According to these texts, it is only intentional to leave afflictions uneliminated, not that they cannot be subdued. Question: Since Bodhisattvas on the seventh ground are allowed to generate afflictions, should they be defiled and lose merit? Answer: Although afflictions arise, there is no defilement.

染無失。何以為明。答瑜伽七十八深密等云。是諸菩薩于初地中。定於一切諸法法界已善通達。由此因緣。菩薩要知方起煩惱。非為不知。是故說名無染污相。又云。于自身中不能生苦。故無過失。菩薩生起如是煩惱。于有情界能斷苦因。是故彼有無量功德。又云。今諸菩薩生起煩惱。尚勝一切有情聲聞獨覺善根等。準此等教。雖起煩惱。無染失也。

次別斷者。煩惱障體十地不斷更無差異。其所知障準瑜伽論深密經等。有十重障。十地之中地地別斷。能證十如。今略言之。一異生性障。由此能礙三乘聖性。故立障名。得入初地方斷斯障。問異生性障依于分別煩惱所知二障種立。二障既是見道即除。明異生性亦隨彼斷。何故今言初地方除。答異生性障雖見道除。然此見道而是初地初心所攝。今明十地斷於十障。隱見不論。言初地斷。故亦無失。問此障亦依煩惱障立。斷異生性。煩惱亦除。如何但說十障皆依所知障立。十地不斷煩惱障耶。答此異生性雖依二障初地併除。然大乘意取所知障名異生性。又二乘人亦斷煩惱。令顯異彼。但說所知。余之九障實唯依彼所知障立。問俱生所知初地斷不。答實亦能斷。論等且說最初斷者。言斷異生。理實初地住出心等亦能斷彼俱生障也。二邪行障。而行有虧。三業違犯。故名

【現代漢語翻譯】現代漢語譯本：染污不會喪失。如何才能明白這一點呢？回答是根據《瑜伽師地論》第七十八卷、《深密解脫經》等經典所說：『這些菩薩在初地（菩薩修行階位的第一個階段）中，對於一切諸法的法界（宇宙萬物的本性）已經完全通達。』因為這個緣故，菩薩知道才會生起煩惱，而不是因為不知道。所以才說沒有染污的相。又說：『在自身中不會產生痛苦，所以沒有過失。』菩薩生起這樣的煩惱，對於有情眾生（一切有感覺的生命）能夠斷除痛苦的根源。所以他們有無量的功德。又說：『現在這些菩薩生起煩惱，甚至勝過一切有情眾生、聲聞（聽聞佛法而修行的弟子）、獨覺（不依靠他人教導而獨自覺悟的人）的善根等等。』根據這些教義，即使生起煩惱，也不會有染污的喪失。其次是分別斷除。煩惱障（由煩惱引起的障礙）的本體在十地（菩薩修行的十個階段）中不斷除，沒有差異。而所知障（由對事物認識不清引起的障礙）根據《瑜伽師地論》、《深密解脫經》等經典，有十重障礙。在十地之中，每一地分別斷除。能夠證得十如（事物的十種如實狀態）。現在簡略地說，第一是異生性障（凡夫的障礙）。因為這個障礙能夠阻礙三乘（聲聞乘、緣覺乘、菩薩乘）的聖性（聖人的本性），所以立為障礙之名。進入初地才斷除這個障礙。有人問：異生性障是依據分別煩惱和所知二障的種子而立的。既然這兩種障礙在見道（證悟真理的道路）時就已經除掉了，那麼異生性也應該隨著它們一起斷除。為什麼現在說在初地才除掉呢？回答是：異生性障雖然在見道時除掉，但是這個見道是初地初心所包含的。現在說明十地斷除十種障礙，隱藏了見道不論。說初地斷除，所以也沒有過失。有人問：這個障礙也是依據煩惱障而立的。斷除異生性，煩惱也應該除掉。為什麼只說十種障礙都是依據所知障而立，十地不斷除煩惱障呢？回答是：這個異生性雖然依據兩種障礙，在初地一起除掉。但是大乘佛教的意思是取所知障的名字作為異生性。而且二乘人也斷除煩惱，爲了顯示與他們的不同，只說所知障。其餘的九種障礙實際上都是依據所知障而立的。有人問：俱生所知（與生俱來的所知障）在初地斷除嗎？回答是：實際上也能斷除。《瑜伽師地論》等經典只是說最初斷除的。說斷除異生性，實際上初地的住心、出心等也能斷除那個俱生障。第二是邪行障（錯誤的修行障礙）。因為修行有虧損，身口意三業（身體、語言、思想的行為）違犯，所以叫做邪行障。

【English Translation】 English version: Defilement is not lost. How can this be understood? The answer, according to the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), volume 78, the Samdhinirmocana Sutra (Explanation of the Profound Secrets Sutra), and other scriptures, is: 'These Bodhisattvas, in the first Bhumi (the first stage of a Bodhisattva's path), have already fully understood the Dharmadhatu (the nature of all phenomena) of all Dharmas (things, phenomena).' Because of this reason, Bodhisattvas only generate afflictions when they know what they are doing, not out of ignorance. Therefore, it is said that there is no aspect of defilement. It is also said: 'They do not generate suffering within themselves, so there is no fault.' Bodhisattvas generating such afflictions can cut off the causes of suffering for sentient beings (all beings with consciousness). Therefore, they have immeasurable merits. It is also said: 'Now, these Bodhisattvas generating afflictions are even superior to the roots of goodness of all sentient beings, Sravakas (disciples who hear the Buddha's teachings), Pratyekabuddhas (solitary Buddhas) and so on.' According to these teachings, even if afflictions arise, there is no loss of defilement. Next is the separate cutting off. The substance of the Klesavarana (affliction obscuration) is not cut off differently in the ten Bhumis (ten stages of the Bodhisattva path). As for the Jneyavarana (cognitive obscuration), according to the Yogacarabhumi-sastra, the Samdhinirmocana Sutra, etc., there are ten layers of obscurations. Within the ten Bhumis, each Bhumi separately cuts off these obscurations. They are able to realize the Ten Suchnesses (ten aspects of reality). Now, to put it briefly, the first is the Prthagjana-svabhava-avarana (obscuration of the nature of an ordinary being). Because this obscuration can hinder the sacred nature of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), it is established as the name of obscuration. Entering the first Bhumi is when this obscuration is cut off. Someone asks: The Prthagjana-svabhava-avarana is established based on the seeds of the two obscurations of conceptual afflictions and cognitive obscurations. Since these two obscurations are removed in the Path of Seeing (the path of realizing the truth), then the nature of an ordinary being should also be cut off along with them. Why is it now said that it is removed in the first Bhumi? The answer is: Although the Prthagjana-svabhava-avarana is removed in the Path of Seeing, this Path of Seeing is included in the initial mind of the first Bhumi. Now, explaining that the ten Bhumis cut off the ten obscurations, the Path of Seeing is hidden and not discussed. Saying that it is cut off in the first Bhumi, so there is no fault. Someone asks: This obscuration is also established based on the Klesavarana. Cutting off the nature of an ordinary being, afflictions should also be removed. Why is it only said that the ten obscurations are all established based on the Jneyavarana, and the ten Bhumis do not cut off the Klesavarana? The answer is: Although this nature of an ordinary being is based on the two obscurations and is removed together in the first Bhumi, the meaning of Mahayana Buddhism is to take the name of Jneyavarana as the nature of an ordinary being. Moreover, the followers of the Two Vehicles (Sravakayana and Pratyekabuddhayana) also cut off afflictions. In order to show the difference from them, only the Jneyavarana is mentioned. The remaining nine obscurations are actually all established based on the Jneyavarana. Someone asks: Is the Sahaja-jnanavarana (innate cognitive obscuration) cut off in the first Bhumi? The answer is: In reality, it can also be cut off. The Yogacarabhumi-sastra and other scriptures only speak of the one that is initially cut off. Saying that the nature of an ordinary being is cut off, in reality, the abiding mind, emerging mind, etc. of the first Bhumi can also cut off that innate obscuration. The second is the Mithyacara-avarana (obscuration of wrong conduct). Because there are deficiencies in practice, and the three karmas (actions of body, speech, and mind) are violated, it is called the Mithyacara-avarana.

邪行。此能礙彼清凈禁戒。名之為障。是所知障俱生一分。入二地時而能永斷。下諸地中所斷之障一一皆是所知障中俱生一分。三闇鈍障。能令三慧所習之法而有妄失。故名闇鈍。復能礙彼勝定總持及勝定等所發三慧。名之為障。入三地時而便能捨。四微細煩惱現行障。最下品故。不作意緣。遠隨現行。故名微細。此能礙彼菩提分法故立障名。是第六識所知障中身見等也。由此身見昔時多共煩惱身見任運而生故。今此見立煩惱名。實非煩惱。入四地時即能除此。五于下乘般涅槃障。二乘名下。菩薩同彼樂涅槃樂厭生死苦。故名下乘般涅槃也。由此能礙生死涅槃無差別道故名為障。入五地時方能除也。六粗相現行障。執滅道二。以之為凈。苦集為染。執此二心粗於後地而起未息。名粗現行。由此能礙無染凈道。乃名為障。入六地時即能除滅。七細相現行障。觀十二緣。而尚見有微細生滅。細生滅相而未能息。名細現行。由此能礙第七地中妙無相道。故名為障。入七地時乃得除矣。八無相中作加行障。生滅等相皆不當情。名為無相。無相之智未能自在任運而行。然以加行方乃得起。名作加行。由此加行礙於八地無功用道。故得障名。入八地已即能永滅。九利他中不欲行障。能濟有情離苦得樂。名為利他。今求己利。不樂導

【現代漢語翻譯】現代漢語譯本邪行（不正當的行為）。此能障礙彼清凈禁戒，名之為障（障礙）。是所知障（認知上的障礙）俱生一分（與生俱來的一部分）。入二地（菩薩修行的第二個階段）時而能永斷。下諸地（較低的修行階段）中所斷之障，一一皆是所知障中俱生一分。三、闇鈍障（昏昧遲鈍的障礙）。能令三慧（聞慧、思慧、修慧）所習之法而有妄失，故名闇鈍。復能障礙彼勝定（殊勝的禪定）總持（總攝憶持）及勝定等所發三慧，名之為障。入三地時而便能捨。四、微細煩惱現行障（細微的煩惱現行障礙）。最下品故，不作意緣（不特別注意），遠隨現行（潛藏地發生作用），故名微細。此能障礙彼菩提分法（趨向覺悟的各種修行方法），故立障名。是第六識（意識）所知障中身見（認為身體是真實存在的錯誤觀念）等也。由此身見昔時多共煩惱身見任運而生故，今此見立煩惱名，實非煩惱。入四地時即能除此。五、于下乘般涅槃障（對於小乘涅槃的障礙）。二乘（聲聞乘和緣覺乘）名下。菩薩同彼樂涅槃樂厭生死苦，故名下乘般涅槃也。由此能礙生死涅槃無差別道，故名為障。入五地時方能除也。六、粗相現行障（粗顯的現象現行障礙）。執滅道二（執著于滅和道），以之為凈（認為是清凈的），苦集為染（認為苦和集是染污的）。執此二心粗於後地而起未息，名粗現行。由此能礙無染凈道（沒有染污和清凈分別的道路），乃名為障。入六地時即能除滅。七、細相現行障（細微的現象現行障礙）。觀十二緣（觀察十二因緣），而尚見有微細生滅（仍然看到細微的生滅現象）。細生滅相而未能息，名細現行。由此能礙第七地中妙無相道（第七地中微妙的無相之道），故名為障。入七地時乃得除矣。八、無相中作加行障（在無相中進行努力的障礙）。生滅等相皆不當情（生滅等現象都不符合實相），名為無相。無相之智未能自在任運而行（無相的智慧不能自在地自然執行），然以加行方乃得起（需要通過努力才能生起），名作加行。由此加行礙於八地無功用道（第八地不需要努力的道路），故得障名。入八地已即能永滅。九、利他中不欲行障（在利益他人時不願行動的障礙）。能濟有情（能夠救濟眾生）離苦得樂，名為利他。今求己利，不樂導（現在只求自己的利益，不樂於引導他人）。

【English Translation】 English version Evil conduct. This can obstruct pure precepts, and is called an 'obstacle'. It is a co-emergent part of the 'obstacle of the known' (Jnana-avarana, obstacle to knowledge). It can be permanently eliminated upon entering the Second Bhumi (stage of Bodhisattva practice). The obstacles eliminated in the lower Bhumis are all co-emergent parts of the 'obstacle of the known'. Third, the 'obstacle of dullness' (Adhimaatra-ajnana-avarana). This can cause the loss of the Dharma learned through the three wisdoms (hearing, thinking, and meditation), hence it is called 'dullness'. It also obstructs the superior Samadhi (meditative concentration), Dharani (retentive memory), and the three wisdoms arising from superior Samadhi, hence it is called an 'obstacle'. It can be abandoned upon entering the Third Bhumi. Fourth, the 'obstacle of subtle afflictions manifesting' (Sukshma-klesha-vyutthana-avarana). Because it is of the lowest grade, it arises remotely without intentional causation, hence it is called 'subtle'. This obstructs the Bodhipaksha-dharmas (factors conducive to enlightenment), hence it is named an obstacle. It is the self-view (Atma-drishti, the false belief in a permanent self) and so on within the 'obstacle of the known' of the sixth consciousness (mind consciousness). Because this self-view formerly arose spontaneously along with many afflictions, it is now called an affliction, but it is not truly an affliction. It can be removed upon entering the Fourth Bhumi. Fifth, the 'obstacle to Nirvana in the Hinayana' (Heenayana-nirvana-avarana). The two vehicles (Shravakayana and Pratyekabuddhayana) are called 'Hinayana' (inferior vehicle). Bodhisattvas share their joy in Nirvana and aversion to the suffering of Samsara, hence it is called 'Nirvana in the Hinayana'. This obstructs the path of non-differentiation between Samsara and Nirvana, hence it is called an obstacle. It can only be removed upon entering the Fifth Bhumi. Sixth, the 'obstacle of coarse phenomena manifesting' (Sthula-lakshana-vyutthana-avarana). Clinging to cessation and the path (Nirodha and Marga), considering them pure, and considering suffering and accumulation (Dukkha and Samudaya) impure. Holding these two minds, which are coarse and arise without ceasing in the later Bhumis, is called 'coarse manifestation'. This obstructs the path without purity or impurity, hence it is called an obstacle. It can be eliminated upon entering the Sixth Bhumi. Seventh, the 'obstacle of subtle phenomena manifesting' (Sukshma-lakshana-vyutthana-avarana). Observing the twelve links of dependent origination (Dvadasanga-pratityasamutpada), one still sees subtle arising and ceasing. The subtle phenomena of arising and ceasing have not yet ceased, hence it is called 'subtle manifestation'. This obstructs the wonderful path of no-form in the Seventh Bhumi, hence it is called an obstacle. It can be removed upon entering the Seventh Bhumi. Eighth, the 'obstacle of making effort in the non-form' (Ananimitta-prayoga-avarana). Phenomena such as arising and ceasing are all not in accordance with reality, hence it is called 'non-form'. The wisdom of non-form cannot yet operate freely and spontaneously, but can only arise through effort, hence it is called 'making effort'. This effort obstructs the path of no-effort in the Eighth Bhumi, hence it is named an obstacle. It can be permanently eliminated upon entering the Eighth Bhumi. Ninth, the 'obstacle of unwillingness to act in benefiting others' (Parartha-anabhipraya-avarana). Being able to save sentient beings from suffering and bring them happiness is called 'benefiting others'. Now seeking only one's own benefit, and not being happy to guide (others).

人。名利他中不欲行也。由是能礙九地之中四無礙解。故名為障。入九地已方得除滅。十于諸法中未得自在障。諸定總持神通事業諸功德等。併名為法。此法非一故名為諸。於此法中未能專擅。名未自在。由斯能礙十地之中大法智等。故稱為障。入十地已方能除盡。以上雖有多門不同。總當第一辨因位訖。

第二大門明所得果。初明其障。后顯得果。第十地中諸功德法雖得自在。而有餘障。未名最極。謂有俱生微所知障。及有任運煩惱種子。障于佛地。故此十地不名為佛。金剛喻定現在前時。彼皆頓斷入如來地。后顯得果。問三祇時滿萬行德備嘉因畢矣。勝果如何。答彼大菩提圓寂二法。是所得果。故集論云。頓斷煩惱及所知障。成阿羅漢及成如來。證大涅槃及大菩提。是其果也。如來羅漢依菩提等義別說也。非別有體。今涅槃等分之為二。先明涅槃。后辨菩提。涅槃之義義類甚多。今者但依佛所得者。分之為二。一依唯識辨其四種。二據涅槃明其三事。言四種者。一本來自性清凈涅槃。謂一切法相真如理。雖有客染。而本性凈。具無數量微妙功德。無生無滅。湛若虛空。一切有情平等共有。與一切法不一不異。離一切相一切分別。尋思路絕名言道斷。唯真聖者自內所證。其性本寂。故名涅槃。釋。自體本來而

【現代漢語翻譯】現代漢語譯本人。在名利之中不願前行。因此能夠阻礙九地之中的四無礙解（四種無礙的辯才）。所以稱為『障』。進入九地之後才能去除消滅。十、對於諸法未能獲得自在的障礙。各種禪定、總持（陀羅尼）、神通、事業以及各種功德等，都稱為『法』。這些法不是單一的，所以稱為『諸』。對於這些法未能完全掌握，稱為『未自在』。因此能夠阻礙十地之中的大法智等。所以稱為『障』。進入十地之後才能完全消除。以上雖然有很多不同的方面，總的來說是第一大門辨別因位完畢。第二大門闡明所獲得的果。首先闡明其障礙，然後彰顯所得的果。在第十地中，各種功德法雖然獲得了自在，但還有剩餘的障礙，不能稱為最圓滿。即有俱生（與生俱來）的微細所知障，以及任運（自然而然）的煩惱種子，障礙佛地。因此這十地不稱為佛。當金剛喻定（一種堅固的禪定）現前時，這些障礙全部頓然斷除，進入如來地。然後彰顯所得的果。問：三大阿僧祇劫（極長的時間單位）已滿，萬行功德已經完備，殊勝的果報如何？答：那大菩提（覺悟）和圓寂（涅槃）二法，就是所獲得的果。所以《集論》說：『頓然斷除煩惱和所知障，成就阿羅漢（斷盡煩惱的聖者）以及成就如來（佛），證得大涅槃以及大菩提，這就是其果。』如來和阿羅漢是依據菩提等意義的不同而說的，並非有不同的本體。現在將涅槃等分為二，先闡明涅槃，后辨析菩提。涅槃的意義種類非常多，現在只依據佛所獲得的涅槃，分為兩種。一是依據唯識宗辨析其四種涅槃，二是根據《涅槃經》闡明其三事（三種意義）。所說的四種涅槃是：一、本來自性清凈涅槃。指的是一切法相的真如理（事物本來的真實狀態）。雖然有客塵煩惱的染污，但其本性是清凈的，具足無數量的微妙功德，無生無滅，澄澈如虛空。一切有情（眾生）平等共有，與一切法不一不異，遠離一切相和一切分別。尋思的道路斷絕，名言的道路斷絕，只有真正的聖者才能在自身內心證得。其本性本來就是寂靜的，所以稱為涅槃。解釋：自體本來就...

【English Translation】 English version A person does not wish to proceed amidst fame and gain. Therefore, it can obstruct the four unimpeded understandings (four kinds of unobstructed eloquence) within the nine grounds. Hence, it is called an 'obstacle'. It can only be eliminated after entering the ninth ground. Ten, the obstacle of not attaining freedom in all dharmas. Various samadhis, dharanis (total retention), supernormal powers, activities, and various merits, etc., are all called 'dharmas'. These dharmas are not singular, so they are called 'all'. Not being able to fully master these dharmas is called 'not free'. Therefore, it can obstruct the great wisdom, etc., within the tenth ground. Hence, it is called an 'obstacle'. It can only be completely eliminated after entering the tenth ground. Although there are many different aspects above, in general, the first major section on distinguishing the causal stage is completed. The second major section clarifies the fruit obtained. First, it clarifies its obstacles, and then it reveals the fruit obtained. In the tenth ground, although various meritorious dharmas have been attained freely, there are still remaining obstacles, and it cannot be called the most perfect. That is, there is the co-arisen (innate) subtle obstacle of what is knowable, as well as the spontaneously arising seeds of affliction, which obstruct the Buddha ground. Therefore, these ten grounds are not called Buddha. When the Vajra-like Samadhi (a firm meditation) manifests, all these obstacles are suddenly cut off, and one enters the Tathagata (Buddha) ground. Then, it reveals the fruit obtained. Question: The three great asamkhya kalpas (extremely long units of time) have been completed, and the merits of the ten thousand practices have been fully accomplished. What is the supreme fruit? Answer: That great Bodhi (enlightenment) and Parinirvana (Nirvana) are the two dharmas that are obtained. Therefore, the Compendium of Determinations says: 'Suddenly cutting off afflictions and the obstacle of what is knowable, accomplishing Arhatship (a saint who has exhausted afflictions) and accomplishing Tathagata (Buddha), attaining great Nirvana and great Bodhi, this is its fruit.' Tathagata and Arhat are spoken of according to the different meanings of Bodhi, etc., and there is no separate entity. Now, Nirvana, etc., are divided into two. First, Nirvana is explained, and then Bodhi is analyzed. There are many kinds of meanings of Nirvana, but now, only based on the Nirvana obtained by the Buddha, it is divided into two types. One is to analyze its four types of Nirvana according to the Yogacara school, and the other is to clarify its three matters (three meanings) according to the Nirvana Sutra. The four types of Nirvana that are spoken of are: One, originally pure Nirvana of self-nature. It refers to the Suchness-truth (the original true state of things) of all dharma-characteristics. Although there is defilement from adventitious dust afflictions, its nature is pure, possessing countless subtle merits, without birth or death, clear like empty space. All sentient beings share it equally, and it is neither one nor different from all dharmas, and it is far from all appearances and all distinctions. The path of thinking is cut off, and the path of verbal expression is cut off, and only true saints can realize it within their own minds. Its nature is originally tranquil, so it is called Nirvana. Explanation: The self-nature is originally...

非雜染。雖與容塵煩惱為依。而不被染。故名本凈。此體即是七真如中實相真如。故名相如。諸法無常。涅槃是常。故與諸法不得名一。復是諸法真實性。故不得名異。異應非是諸法之性。如色異聲色非聲性。其性本寂。顯涅槃名。圓滿寂靜是涅槃義。二有餘依涅槃。謂即真如出煩惱障。雖有微苦所依未滅。而障永寂。故名涅槃。釋。所依身在名有餘依。余依之中煩惱皆盡所顯真理名有餘依。而言雖有微苦依者。異熟有漏苦果之身名微苦也。此據二乘有餘涅槃。不約佛說。如來有漏悉皆總盡。何得有苦。三無餘依涅槃。謂即真如出生死苦。煩惱既盡。余依亦滅眾苦永寂。故名涅槃。四無住處涅槃。謂即真如出所知障。大悲般若常所輔翼。由斯不住生死涅槃。利樂有情。窮未來際。用而常寂。故名涅槃。釋。出所知障得大悲般若。不同二乘樂住涅槃。不同凡夫樂於生死。二皆不住故名無住。然其四種體一真如。約義分也。今者佛果四義皆具。問如來有漏苦依身盡。如何得說具有四耶。答苦惑依盡說無餘依。非苦依在說有餘依。是故世尊可言具四。無漏五蘊名非苦依。次明三事入涅槃者。準涅槃經。秘密之藏猶如伊字三點。若並即不成伊。縱亦不成。如摩醯首羅面上三目。乃得成伊。三點若別亦不得成。我亦如是。解脫之

【現代漢語翻譯】現代漢語譯本『非雜染』。雖然它以容塵煩惱（指容易沾染世間塵埃的煩惱）為所依，卻不被染污，所以稱為『本凈』（指其本性清凈）。這個本體就是七真如（佛教術語，指七種真實如常的體性）中的實相真如（指真實不虛的體性），所以稱為『相如』（指其體性與萬法之真實相一致）。諸法（指一切事物）是無常的，涅槃（佛教術語，指解脫生死的狀態）是常，所以它與諸法不能稱為『一』。它又是諸法的真實體性，所以不能稱為『異』。如果是『異』，就應該不是諸法的體性，就像色與聲不同，色不是聲的體性一樣。其體性本來寂靜，彰顯涅槃之名。圓滿寂靜是涅槃的含義。『二、有餘依涅槃』。是指真如（指真實如常的體性）脫離了煩惱障（指由煩惱產生的障礙）。雖然還有微小的痛苦所依未滅，但障礙永遠寂滅，所以稱為涅槃。解釋：所依之身還在，稱為『有餘依』。在『有餘依』之中，煩惱都已斷盡所顯現的真理，稱為『有餘依』。所說的『雖然還有微小的痛苦所依』，是指異熟（指由業力所感得的果報）的有漏（指有煩惱和缺陷）苦果之身，稱為『微苦』。這是根據二乘（指聲聞乘和緣覺乘）的有餘涅槃而說的，不是指佛。如來（指佛）的有漏都已完全斷盡，怎麼會有痛苦呢？『三、無餘依涅槃』。是指真如脫離了生死苦。煩惱既然斷盡，剩餘的所依也滅盡，一切痛苦永遠寂滅，所以稱為涅槃。『四、無住處涅槃』。是指真如脫離了所知障（指對事物認識上的障礙）。大悲（指廣大的慈悲心）和般若（指智慧）常常輔助護持，因此不住于生死和涅槃，利益安樂有情（指一切有情眾生），直到未來無盡之時。作用時常寂靜，所以稱為涅槃。解釋：脫離了所知障，得到大悲和般若，不同於二乘安於涅槃，也不同於凡夫安於生死。二者都不安住，所以稱為『無住』。然而這四種涅槃的本體都是同一個真如，只是根據不同的含義來區分。現在佛果（指佛的果位）具備這四種含義。問：如來有漏的苦依之身已經斷盡，怎麼能說具備這四種涅槃呢？答：苦和惑的所依斷盡，稱為『無餘依』。不是說苦的所依還在，而稱為『有餘依』。所以世尊（指佛）可以說具備四種涅槃。無漏（指沒有煩惱和缺陷）的五蘊（指構成人身的五種要素：色、受、想、行、識）稱為『非苦依』。接下來闡明三事入涅槃（指三種要素融入涅槃）的情況。根據《涅槃經》所說，秘密的藏（指如來藏）就像『伊』字的三點。如果合併在一起，就不能成為『伊』字。分開也不行。就像摩醯首羅（印度教主神濕婆的別名）面上的三隻眼睛，才能構成『伊』字。三點如果分開，也不能構成『伊』字。『我』也是這樣。解脫的

【English Translation】 English version 『Non-defilement』. Although it relies on the defilements of the sense faculties (referring to the afflictions that easily become tainted by worldly dust), it is not defiled. Therefore, it is called 『originally pure』 (referring to its inherently pure nature). This entity is the Reality Suchness (referring to the true and unwavering nature) among the Seven Suchnesses (a Buddhist term referring to seven kinds of true and constant natures). Therefore, it is called 『Suchness of characteristics』 (referring to its nature being consistent with the true characteristics of all dharmas). All dharmas (referring to all things) are impermanent, and Nirvana (a Buddhist term referring to the state of liberation from birth and death) is permanent. Therefore, it cannot be called 『one』 with all dharmas. It is also the true nature of all dharmas, so it cannot be called 『different』. If it were 『different』, it should not be the nature of all dharmas, just as color is different from sound, and color is not the nature of sound. Its nature is originally tranquil, revealing the name of Nirvana. Perfect tranquility is the meaning of Nirvana. 『Second, Nirvana with remainder of substrate』. It refers to the True Suchness (referring to the true and constant nature) that has escaped the afflictive obscurations (referring to the obstacles caused by afflictions). Although there is still a subtle substrate of suffering that has not been extinguished, the obscurations are forever extinguished. Therefore, it is called Nirvana. Explanation: The body on which it relies is still present, so it is called 『with remainder of substrate』. Within the 『remainder of substrate』, the truth revealed when all afflictions have been exhausted is called 『with remainder of substrate』. The 『subtle substrate of suffering』 refers to the body of ripened (referring to the karmically acquired result) suffering resulting from defilements (referring to having afflictions and imperfections), which is called 『subtle suffering』. This is based on the Nirvana with remainder of substrate of the Two Vehicles (referring to the Hearer Vehicle and the Solitary Realizer Vehicle), not referring to the Buddha. The defilements of the Tathagata (referring to the Buddha) have been completely extinguished, so how could there be suffering? 『Third, Nirvana without remainder of substrate』. It refers to the True Suchness that has escaped the suffering of birth and death. Since afflictions have been exhausted, the remaining substrate is also extinguished, and all suffering is forever extinguished. Therefore, it is called Nirvana. 『Fourth, Nirvana without abiding』. It refers to the True Suchness that has escaped the obscurations of knowledge (referring to the obstacles in the understanding of things). Great compassion (referring to vast compassion) and prajna (referring to wisdom) constantly assist and protect it. Therefore, it does not abide in birth and death or Nirvana, benefiting and bringing joy to sentient beings (referring to all sentient beings) until the endless future. Its function is always tranquil, so it is called Nirvana. Explanation: Having escaped the obscurations of knowledge and attained great compassion and prajna, it is different from the Two Vehicles who are content with Nirvana, and also different from ordinary people who are content with birth and death. Neither abides, so it is called 『without abiding』. However, the essence of these four kinds of Nirvana is the same True Suchness, only distinguished according to different meanings. Now the fruit of Buddhahood (referring to the state of Buddhahood) possesses these four meanings. Question: The Tathagata's body of suffering resulting from defilements has already been extinguished, so how can it be said to possess these four kinds of Nirvana? Answer: The substrate of suffering and delusion is extinguished, so it is called 『without remainder of substrate』. It is not that the substrate of suffering is still present, but it is called 『with remainder of substrate』. Therefore, the World-Honored One (referring to the Buddha) can be said to possess four kinds of Nirvana. The undefiled (referring to without afflictions and imperfections) five aggregates (referring to the five elements that constitute the human body: form, feeling, perception, mental formations, and consciousness) are called 『non-suffering substrate』. Next, the circumstances of the three things entering Nirvana (referring to the three elements merging into Nirvana) will be explained. According to the Nirvana Sutra, the secret treasury (referring to the Tathagata-garbha) is like the three dots of the letter 『i』. If they are merged together, they cannot form the letter 『i』. Separated, they also cannot. Just like the three eyes on the face of Maheśvara (another name for the Hindu deity Shiva), they can form the letter 『i』. If the three dots are separated, they also cannot form it. 『I』 is also like this. The liberation of

法亦非涅槃。如來之身亦非涅槃。摩訶般若亦非涅槃。三法各異亦非涅槃。我今安住如是三法。為眾生故名入涅槃。如世伊字。釋。能證生法二空之智名為般若。所證生法二空真如名如來身。由智證理。離諸障染。不為染縛。名為解脫。言伊字者。據西方說。彼國伊字兩點在上。一點居下。下點喻理。是所依故。上二喻于般若解脫。依理起故。何故別三不成涅槃。答言涅槃者。是圓寂義。若唯般若。真如未證障未解脫。何名圓寂。若唯真理。能證智無煩惱不斷。亦何名寂。若唯解脫。解脫體假。理智俱無。誰名圓寂。是故三別不名涅槃。此言總意要非即異。三法俱時方名為入大涅槃也。智是有為。理即無為。理智是實。解脫是假。故非即一。有為無為假實異故。智為能證。理是所證。解脫離縛。故不得異。若別異者。智證於誰名為能證。理等準此。故知三事不得條然而別異也。如是方名入大涅槃。涅槃之義其事寔多。恐文繁廣故不具盡。

次辨菩提。分之為二。初明菩提。後身相攝。菩提種子有自無始。但為二障之所覆蔽。令不得起。三祇伏斷。十地修習。至金剛位二障都盡。智從種生。名得菩提。即此菩提相應心品總有四種。故佛地論等云。一大圓鏡智相應心品。謂此心品離諸分別。所緣行相微細難知。不忘

【現代漢語翻譯】現代漢語譯本：法也不是涅槃（Nirvana，寂滅）。如來（Tathagata，佛）之身也不是涅槃。摩訶般若（Mahaprajna，大智慧）也不是涅槃。這三種法各自不同，因此都不是涅槃。我現在安住于這三種法中，爲了度化眾生，才說進入涅槃。就像世間的『伊』字。解釋：能夠證悟生法二空的智慧，稱為般若。所證悟的生法二空真如，名為如來身。通過智慧證悟真理，遠離各種障礙和染污，不被染污束縛，稱為解脫。說『伊』字，是根據西方的說法。那個國家的『伊』字是兩點在上，一點在下。下面的點比喻真理，是所依之處。上面的兩點比喻般若和解脫，因為依真理而生起。為什麼說這三者分離就不能構成涅槃呢？回答說，涅槃的意義是圓滿寂靜。如果只有般若，而真如沒有證悟，障礙沒有解脫，怎麼能稱為圓滿寂靜呢？如果只有真理，能證悟的智慧沒有，煩惱沒有斷除，又怎麼能稱為寂靜呢？如果只有解脫，解脫的本體是虛假的，真理和智慧都沒有，誰能稱為圓滿寂靜呢？因此，這三者分離就不能稱為涅槃。這段話的總意思是說，這三者既不是完全相同，也不是完全相異。這三種法同時具備，才能稱為進入大涅槃。智慧是有為法，真理是無為法。真理和智慧是真實的，解脫是假有的，所以不能說完全相同。因為有為法和無為法，假有和真實是不同的。智慧是能證悟的，真理是所證悟的，解脫是脫離束縛的，所以不能說完全相異。如果說完全相異，那麼智慧證悟的是誰，才能稱為能證悟呢？真理等也依此類推。所以要知道這三件事不能截然不同。這樣才能稱為進入大涅槃。涅槃的意義非常多，因為恐怕文字繁瑣冗長，所以不全部詳盡地說明。

接下來辨析菩提（Bodhi，覺悟）。分為兩個部分。首先闡明菩提，然後是身相的攝取。菩提的種子自有其無始以來就存在，只是被兩種障礙所覆蓋遮蔽，使得它不能生起。經過三大阿僧祇劫的降伏斷除，十地的修習，直到金剛位，兩種障礙才完全斷盡。智慧從種子中生起，稱為獲得菩提。與此菩提相應的各種心品總共有四種。所以《佛地論》等經論中說，第一種是大圓鏡智（Adarsa-jnana）相應的心品。意思是說，這種心品遠離各種分別，所緣的行相非常微細難以知曉，不會遺忘。

【English Translation】 English version: The Dharma is not Nirvana (Nirvana, extinction). The body of the Tathagata (Tathagata, Buddha) is not Nirvana. Maha-prajna (Mahaprajna, great wisdom) is not Nirvana. These three Dharmas are different from each other, so none of them is Nirvana. I now abide in these three Dharmas, and only for the sake of saving sentient beings do I say that I enter Nirvana. It's like the letter 'I' in the world. Explanation: The wisdom that can realize the emptiness of the two aspects of existence and non-existence is called Prajna. The Suchness (Tathata) of the emptiness of the two aspects of existence and non-existence that is realized is called the body of the Tathagata. Through wisdom, one realizes the truth, is far away from all obstacles and defilements, and is not bound by defilements, which is called liberation. Saying the letter 'I' is based on the Western saying. In that country, the letter 'I' has two dots on top and one dot on the bottom. The bottom dot is a metaphor for truth, which is the place of reliance. The two dots above are a metaphor for Prajna and liberation, because they arise from reliance on truth. Why can't these three separate entities constitute Nirvana? The answer is that the meaning of Nirvana is perfect tranquility. If there is only Prajna, but Suchness has not been realized and obstacles have not been liberated, how can it be called perfect tranquility? If there is only truth, but there is no wisdom to realize it and afflictions have not been cut off, how can it be called tranquility? If there is only liberation, the essence of liberation is false, and there is neither truth nor wisdom, who can be called perfect tranquility? Therefore, these three separate entities cannot be called Nirvana. The general meaning of this passage is that these three are neither completely the same nor completely different. Only when these three Dharmas are present at the same time can it be called entering Great Nirvana. Wisdom is conditioned, and truth is unconditioned. Truth and wisdom are real, and liberation is false, so they cannot be said to be completely the same. Because conditioned and unconditioned, false and real are different. Wisdom is what can realize, truth is what is realized, and liberation is freedom from bondage, so they cannot be said to be completely different. If they are said to be completely different, then who does wisdom realize, so that it can be called what can realize? Truth and so on are also analogous to this. So you should know that these three things cannot be completely different. Only in this way can it be called entering Great Nirvana. There are many meanings of Nirvana, but because I am afraid that the text will be cumbersome and lengthy, I will not explain them all in detail.

Next, we will analyze Bodhi (Bodhi, enlightenment). It is divided into two parts. First, clarify Bodhi, and then the inclusion of physical characteristics. The seed of Bodhi has existed since its beginningless beginning, but it is covered and obscured by two obstacles, so that it cannot arise. After subduing and cutting off for three great Asankhya kalpas, and practicing in the ten Bhumis, until the Vajra position, the two obstacles are completely cut off. Wisdom arises from the seed, which is called obtaining Bodhi. There are a total of four kinds of mental qualities corresponding to this Bodhi. Therefore, the Yogacarabhumi-sastra and other sutras say that the first is the mental quality corresponding to the Great Perfect Mirror Wisdom (Adarsa-jnana). It means that this mental quality is far away from all distinctions, the characteristics of what is cognized are very subtle and difficult to know, and it will not forget.

不愚。一切境相離諸雜染。純凈圓德。無間無斷窮未來際。如大圓鏡現眾色像。釋。與智俱時。心所非一。總名心品。我法等執及能所取。此等皆無名離分別。能緣所緣俱不可側。故名微細。而於其境不迷不暗。故名不愚。一切現前而不忘失。名為不忘。有漏永盡名為離染。無雜稱純。離過名凈。凈德備矣。故得圓名。於一切處能現身土。名為無間。長時相續現而不息。故稱無斷。如大明鏡眾像托起。今依此智身土影生。法待喻明。故稱圓鏡。二平等性智相應心品。謂此心品觀一切法自他有情悉皆平等。大慈悲等恒共相應。一味相續窮未來際。釋。真如理性名為平等。智緣此理名平等智。又昔凡位由執有我。自他不平。今我執亡觀自他等。故名平等。以無轉易稱為一味。起無間斷故云相續。三妙觀察智相應心品。謂此心品善觀諸法自相共相。無礙而轉。攝觀無量總持定門及所發生功德珍寶。于大乘會能現無邊作用差別。皆得自在。雨大寶雨。斷一切疑。令諸有情皆獲利樂。釋。神用莫方。稱之為妙。遍緣諸境名為觀察。六度等法名為珍寶。因定而起故稱發生。四成所作智相應心品。謂此心品為欲利樂諸有情故。普於十方示現種種變化三業。成本願力所應作事。釋。三業化等是所作事。智慧成彼名成所作。

問此

【現代漢語翻譯】現代漢語譯本不愚（bu yu）：一切境相遠離各種雜染，純凈而圓滿具足功德，沒有間斷，持續到未來無盡之時，就像一面大圓鏡顯現各種色彩和形象。釋：與智慧同時生起，心所（xin suo）並非單一，總稱為心品（xin pin）。我法等執著以及能取、所取，這些都沒有，名為遠離分別。能緣（neng yuan）和所緣（suo yuan）都無法測度，所以名為微細。然而對於其所緣之境，不迷惑也不昏暗，所以名為不愚。一切境相現前而不忘失，名為不忘。有漏（you lou）永遠斷盡名為離染。沒有雜質稱為純。遠離過失名為凈。清凈的功德完備了，所以得到圓滿之名。在一切處都能顯現身和國土，名為無間。長時間相續顯現而不停止，所以稱為無斷。就像一面大明鏡，各種影像依託而生起，現在依靠這種智慧，身和國土的影像也隨之產生。佛法藉助比喻來說明，所以稱為圓鏡。二、平等性智（ping deng xing zhi）相應的心品：指這種心品觀察一切法，自己和他人一切有情都平等，大慈悲等恒常共同相應，一味相續到未來無盡之時。釋：真如理性（zhen ru li xing）名為平等，智慧緣于這種理性名為平等智。又從前在凡夫位，由於執著有我，自己和他人不平等，現在我執消亡，觀察自己和他人平等，所以名為平等。因為沒有轉變和變異，所以稱為一味。生起沒有間斷，所以稱為相續。三、妙觀察智（miao guan cha zhi）相應的心品：指這種心品善於觀察諸法的自相和共相，沒有障礙地運轉。攝取和觀察無量的總持定門（zong chi ding men）以及所發生的功德珍寶。在大乘法會中，能顯現無邊的作用差別，都能自在。降下大寶雨，斷除一切疑惑，使一切有情都獲得利益和安樂。釋：神妙的作用無法衡量，稱之為妙。普遍緣于各種境界名為觀察。六度（liu du）等法名為珍寶。因為從禪定而生起，所以稱為發生。四、成所作智（cheng suo zuo zhi）相應的心品：指這種心品爲了利益和安樂一切有情，普遍在十方示現種種變化的三業（san ye），成就本來的願力所應該做的事情。釋：三業變化等是所作之事，智慧成就它們，名為成所作。問：此

【English Translation】 English version Not Foolish (bu yu): All states of existence are free from various defilements, purely and perfectly endowed with virtues, without interruption, continuing to the endless future, like a great round mirror reflecting various colors and images. Explanation: Arising simultaneously with wisdom, mental functions (xin suo) are not singular, collectively called mental activities (xin pin). Attachment to self and dharma, as well as the perceived subject and object, are all absent, called freedom from discrimination. The perceiving subject (neng yuan) and the perceived object (suo yuan) are both immeasurable, hence called subtle. Yet, regarding its object, it is neither confused nor obscured, hence called not foolish. All states of existence appear without being forgotten, called not forgetful. The complete exhaustion of outflows (you lou) is called freedom from defilement. Without impurities is called pure. Freedom from faults is called clean. The virtues of purity are complete, hence it is called perfect. Being able to manifest body and land everywhere is called without interruption. Continuously manifesting without ceasing for a long time is called without cessation. Like a great bright mirror, various images arise in reliance upon it; now, relying on this wisdom, the images of body and land also arise accordingly. The Dharma is explained through metaphors, hence it is called a round mirror. Second, the mental activities corresponding to the Wisdom of Equality (ping deng xing zhi): This refers to the mental activities that observe all dharmas, with oneself and all sentient beings being equal, with great compassion and other qualities constantly corresponding together, continuing in one taste to the endless future. Explanation: The nature of Suchness (zhen ru li xing) is called equality, and wisdom that cognizes this nature is called the Wisdom of Equality. Furthermore, in the past, in the position of an ordinary being, due to attachment to self, oneself and others were unequal; now, with the attachment to self extinguished, one observes oneself and others as equal, hence it is called equality. Because there is no transformation or alteration, it is called one taste. Arising without interruption is called continuous. Third, the mental activities corresponding to the Wisdom of Wonderful Observation (miao guan cha zhi): This refers to the mental activities that skillfully observe the self-characteristics and common characteristics of all dharmas, functioning without obstruction. It gathers and observes the immeasurable gates of dharani samadhi (zong chi ding men) and the treasures of merit that arise from them. In the great Mahayana assembly, it can manifest boundless differences in function, all with freedom. It rains down great showers of jewels, cuts off all doubts, and enables all sentient beings to obtain benefit and happiness. Explanation: The miraculous function is immeasurable, called wonderful. Universally cognizing all realms is called observation. The six perfections (liu du) and other dharmas are called treasures. Because they arise from samadhi, they are called arising. Fourth, the mental activities corresponding to the Wisdom of Accomplishing Activities (cheng suo zuo zhi): This refers to the mental activities that, for the sake of benefiting and bringing happiness to all sentient beings, universally manifest various transformations of the three karmas (san ye) in the ten directions, accomplishing the things that should be done according to the original vows. Explanation: The transformations of the three karmas and so on are the things to be done; the wisdom that accomplishes them is called the Wisdom of Accomplishing Activities. Question: This

之四智為體即識。為不爾耶。答如次與彼第八七六前五識而相應故。非體即識。王臣異故。識為其王。智是所故。問何故佛地莊嚴攝論等中並云轉彼八識得四智耶。答唯識論中而有兩釋。一智雖非識。而依識轉。識為主故。說轉識得。二若有漏位智劣識強。無漏位中智強識劣。為勸有情依智舍識故。說轉八識而得四智。理實非以識為智也。問無漏智強。復何須識。又以何明佛果有識。答凡言心所必依心王。若無其識。智依何立。又準如來功德莊嚴經云。如來無垢識是凈無漏界。解脫一切障。圓鏡智相應。準此經文。豈佛無識。問此之四智幾通因果。及唯果耶。答圓鏡成事成佛方得。妙觀平等初地等中而即分得。佛果圓滿。問品猶品類。四智言品。品類幾何。答一一各定有二十二。二十二者。謂遍行五。別境亦五。善有十一。並一心王成二十二。二十二法名義云何。答遍行五者。體遍三界三性諸識。故名遍行。其五者何。一令心心所而觸于境。故名為觸。二能警覺應起心種。引令趣境。故名作意。三能領納順違中容境。故名為受。四能于境安立分齊取其境像。故名為想。五能令心造善惡等。故名為思。言別境者。此所伏境而非是一。緣別別境。故名別境。其五者何。一于所樂境希望名欲。二于決定境印名勝解。三于曾習

【現代漢語翻譯】現代漢語譯本之四智（四種智慧）的體性就是識嗎？回答說，不是的。因為四智依次與第八識（阿賴耶識）、第七識（末那識）、第六識（意識）以及前五識相應，但體性並非就是識。就像國王和臣子的關係不同，識是國王，智是臣子。問：為什麼《佛地莊嚴經論》等經論中都說轉變第八識就能得到四智呢？回答說，《唯識論》中有兩種解釋：第一，智雖然不是識，但依識而轉，因為識是主導，所以說轉變識就能得到智。第二，在有漏位（指凡夫位），智的力量弱，識的力量強；在無漏位（指聖者位），智的力量強，識的力量弱。爲了勸導眾生依從智慧而捨棄識，所以說轉變八識就能得到四智。但實際上，並非是以識作為智。問：無漏智的力量已經很強了，為什麼還需要識呢？又用什麼來證明佛果位還有識呢？回答說，凡是說到心所法，必定依附於心王（即識）。如果沒有識，智又依附於什麼而存在呢？而且，根據《如來功德莊嚴經》所說，『如來的無垢識是清凈無漏的界，能解脫一切障礙，與圓鏡智相應。』根據這部經文，難道佛沒有識嗎？問：這四智有幾種是通於因位和果位的，又有幾種是唯獨果位才有的呢？回答說，圓鏡智是成就一切事業，成佛時才能得到的。妙觀察智和平等性智在初地等位中就能部分得到，到佛果位時才圓滿。問：品，就是品類。四智的『品』，品類有多少呢？回答說，每一種智都各有固定的二十二種品類。這二十二種品類，包括遍行五蘊、別境五蘊、善十一蘊，再加上一心王（即識），總共二十二種。問：這二十二種法的名稱和含義是什麼呢？回答說，遍行五蘊，其體性遍及三界（欲界、色界、無色界）、三性（善、惡、無記）的各種識，所以叫做遍行。這五種是什麼呢？第一，使心和心所接觸外境，所以叫做觸。第二，能夠警覺應該生起的心識種子，引導其趨向外境，所以叫做作意。第三，能夠領納順境、違境和中容境，所以叫做受。第四，能夠對外境安立界限，取其境像，所以叫做想。第五，能夠使心造作善、惡等業，所以叫做思。說到別境，是指所緣的境並非只有一個，而是緣于各個不同的境，所以叫做別境。這五種是什麼呢？第一，對於所喜愛的境界產生希望，叫做欲。第二，對於已經決定的境界深信不疑，叫做勝解。第三，對於曾經習慣的

【English Translation】 English version Is the substance of the Four Wisdoms (之四智) identical to consciousness (識)? The answer is no. Because the Four Wisdoms correspond respectively to the Eighth Consciousness (阿賴耶識, Ālaya-vijñāna), the Seventh Consciousness (末那識, Manas-vijñāna), the Sixth Consciousness (意識, Mano-vijñāna), and the preceding Five Consciousnesses, but their substance is not identical to consciousness. It's like the different relationship between a king and his ministers; consciousness is the king, and wisdom is the minister. Question: Why do treatises such as the Buddhabhūmi-vyākhyāna (佛地莊嚴經論) state that transforming the Eighth Consciousness results in obtaining the Four Wisdoms? Answer: The Vijñaptimātratāsiddhi (唯識論) provides two explanations: First, although wisdom is not consciousness, it operates in reliance on consciousness, because consciousness is the primary agent. Therefore, it is said that transforming consciousness results in obtaining wisdom. Second, in the contaminated state (有漏位, referring to the state of ordinary beings), the power of wisdom is weak, and the power of consciousness is strong; in the uncontaminated state (無漏位, referring to the state of sages), the power of wisdom is strong, and the power of consciousness is weak. To encourage sentient beings to rely on wisdom and abandon consciousness, it is said that transforming the Eight Consciousnesses results in obtaining the Four Wisdoms. But in reality, consciousness is not taken as wisdom. Question: If the power of uncontaminated wisdom is already very strong, why is consciousness still needed? And what proves that there is still consciousness in the state of Buddhahood? Answer: Whenever mental factors (心所法) are mentioned, they must rely on the mind-king (心王, i.e., consciousness). If there is no consciousness, what does wisdom rely on to exist? Moreover, according to the Tathāgata-guṇa-alaṃkāra-sūtra (如來功德莊嚴經), 'The Tathāgata's immaculate consciousness is a pure, uncontaminated realm, capable of liberating all obstacles, and corresponds to the Mirror-like Wisdom (圓鏡智).' According to this sutra, does the Buddha not have consciousness? Question: How many of these Four Wisdoms are common to both the causal stage and the resultant stage, and how many are unique to the resultant stage? Answer: The Mirror-like Wisdom (圓鏡智) is attained only upon accomplishing all activities and becoming a Buddha. The Wonderful Observing Wisdom (妙觀察智) and the Wisdom of Equality (平等性智) can be partially attained in the early stages such as the first bhūmi (初地), and are fully realized in the state of Buddhahood. Question: 'Category' (品) refers to types. How many types are there in the 'categories' (品) of the Four Wisdoms? Answer: Each wisdom has a fixed twenty-two types. These twenty-two types include the five omnipresent mental factors (遍行五蘊), the five object-specific mental factors (別境五蘊), the eleven wholesome mental factors (善十一蘊), and the one mind-king (一心王, i.e., consciousness), totaling twenty-two. Question: What are the names and meanings of these twenty-two dharmas? Answer: The five omnipresent mental factors (遍行五蘊) are so called because their substance pervades the three realms (欲界, 色界, 無色界) and the three natures (善, 惡, 無記) of all consciousnesses. What are these five? First, that which causes the mind and mental factors to contact the external environment is called contact (觸). Second, that which can awaken the seeds of consciousness that should arise, guiding them towards the external environment, is called attention (作意). Third, that which can receive pleasant, unpleasant, and neutral environments is called feeling (受). Fourth, that which can establish boundaries for the external environment and take its image is called perception (想). Fifth, that which can cause the mind to create good, evil, and other actions is called volition (思). As for the object-specific mental factors (別境), it refers to the fact that the object of focus is not just one, but rather focuses on various different objects, hence the name object-specific. What are these five? First, having hope for a desired environment is called desire (欲). Second, having unwavering belief in a determined environment is called conviction (勝解). Third, regarding something that has been

境明記名念。四于所觀境專注名定。五于所觀境簡擇名慧。言善等者。能於此世他世順益故名為善。十一者何。一者能於三寶四諦真凈德中。深忍樂欲心凈名信。二崇重賢善故名為慚。三輕拒暴惡。名之為愧。四於三界等不耽著故名為無貪。五于苦事等不起于恚名為無瞋。六理事明解名為無癡。七勤修善事勤斷惡法而能勇決故名精進。八遠離粗重身心調適故名輕安。九防惡修善名不放逸。十令心平直無功用住名為行舍。十一不損有情故名不害。問遍行等法凡夫等有。理即無疑。佛果云何亦具斯也。答遍與一切心恒相應名為遍行。故佛必有。若佛無者。何名遍行。信等十一善心必有。佛唯是善故有信等。如來常樂證所觀境故得有欲。于所觀境恒印持。故得有勝解。于曾受境恒明記。故亦得有念。世尊無有不定心。故亦得有定。於一切法常抉擇。故得有其慧。

問如來之身具無邊德。何故但說二十二耶。答此二十二攝佛一切有為功德莫不備矣。依此二十二法之上所建立。立種種名。非離此外別有體也。

二身相攝者。初辨于身。后明相攝。佛身不同而有三種。一者法身。謂諸如來真凈法界。具無邊際真凈功德。是一切法平等實性。即此實性是大功德法所依止。名為法身。依止之義是身義故。又此法身唯有真實

【現代漢語翻譯】現代漢語譯本『境明記名念』（清晰地記住所緣境稱爲念）。『四于所觀境專注名定』（對於所觀察的境界專注稱為定）。『五于所觀境簡擇名慧』（對於所觀察的境界進行簡擇稱為慧）。所說的『善』等，是指能在此世和來世帶來順益，因此稱為善。『十一者何』（十一種善法是什麼）？『一者能於三寶四諦真凈德中，深忍樂欲心凈名信』（對於三寶、四諦的真實清凈功德，能夠深深地忍可、喜愛、希求，內心清凈，這稱為信）。『二崇重賢善故名為慚』（崇尚尊重賢能善良，所以稱為慚）。『三輕拒暴惡，名之為愧』（輕視拒絕粗暴邪惡，稱之為愧）。『四於三界等不耽著故名為無貪』（對於三界等不貪戀執著，所以稱為無貪）。『五于苦事等不起于恚名為無瞋』（對於痛苦的事情等，不生起嗔恨，稱為無瞋）。『六理事明解名為無癡』（對於事相和道理明白瞭解，稱為無癡）。『七勤修善事勤斷惡法而能勇決故名精進』（勤奮地修習善事，勤奮地斷除惡法，並且能夠勇猛決斷，所以稱為精進）。『八遠離粗重身心調適故名輕安』（遠離粗重，身心調和適宜，所以稱為輕安）。『九防惡修善名不放逸』（防止惡事發生，修習善事，稱為不放逸）。『十令心平直無功用住名為行舍』（使心平等正直，不加功用地安住，稱為行舍）。『十一不損有情故名不害』（不損害有情眾生，所以稱為不害）。問：『遍行等法凡夫等有，理即無疑。佛果云何亦具斯也』（遍行等法凡夫等都有，這道理沒有疑問。佛的果位是否也具有這些法）？答：『遍與一切心恒相應名為遍行，故佛必有。若佛無者，何名遍行』（普遍地與一切心恒常相應，稱為遍行，所以佛必定具有。如果佛沒有，那還叫什麼遍行）？『信等十一善心必有，佛唯是善故有信等。如來常樂證所觀境故得有欲，于所觀境恒印持，故得有勝解，于曾受境恒明記，故亦得有念。世尊無有不定心，故亦得有定。於一切法常抉擇，故得有其慧』（信等十一種善心必定具有，佛完全是善的，所以有信等。如來常常喜好證悟所觀察的境界，所以具有欲。對於所觀察的境界恒常印持，所以具有勝解。對於曾經領受的境界恒常清晰地記住，所以也具有念。世尊沒有不定的心，所以也具有定。對於一切法常常決斷抉擇，所以具有慧）。問：『如來之身具無邊德，何故但說二十二耶』（如來的身體具有無邊的功德，為什麼只說二十二種）？答：『此二十二攝佛一切有為功德莫不備矣。依此二十二法之上所建立，立種種名，非離此外別有體也』（這二十二種法已經包含了佛的一切有為功德，沒有不具備的。依據這二十二種法之上所建立，設立種種名稱，並非離開這之外還有別的本體）。二身相攝者，初辨于身，后明相攝。佛身不同而有三種。一者法身，謂諸如來真凈法界，具無邊際真凈功德，是一切法平等實性，即此實性是大功德法所依止，名為法身。依止之義是身義故。又此法身唯有真實（二身相互包含，首先辨別身體，然後說明相互包含的關係。佛身不同而有三種。第一種是法身，指諸如來的真實清凈法界，具有無邊無際的真實清凈功德，是一切法平等真實的體性，也就是這個真實的體性是廣大的功德法所依止的地方，稱為法身。依止的意思就是身體的意思。而且這個法身只有真實）。

【English Translation】 English version 'Clarity in remembering the object is called mindfulness (Nian)'. 'Four, focusing on the observed object is called concentration (Ding)'. 'Five, discerning the observed object is called wisdom (Hui)'. What is called 'good' refers to that which brings benefit in this life and the next, hence it is called good. 'What are the eleven?' 'First, being able to deeply endure, delight in, and desire the true and pure virtues of the Three Jewels (San Bao), and the Four Noble Truths (Si Di), with a pure mind, is called faith (Xin)'. 'Second, revering and respecting the virtuous and good is called shame (Can)'. 'Third, despising and rejecting violence and evil is called remorse (Kui)'. 'Fourth, not being attached to the Three Realms (San Jie) etc., is called non-greed (Wu Tan)'. 'Fifth, not arising anger towards suffering etc., is called non-hatred (Wu Chen)'. 'Sixth, clearly understanding principles and phenomena is called non-ignorance (Wu Chi)'. 'Seventh, diligently cultivating good deeds and diligently cutting off evil deeds, and being able to be courageous and decisive, is called diligence (Jing Jin)'. 'Eighth, being far from heaviness, with body and mind harmonious and comfortable, is called ease (Qing An)'. 'Ninth, preventing evil and cultivating good is called non-negligence (Bu Fang Yi)'. 'Tenth, making the mind even and upright, abiding without effort, is called equanimity (Xing She)'. 'Eleventh, not harming sentient beings is called non-harm (Bu Hai)'. Question: 'The pervasive mental factors (Bian Xing) etc., are present in ordinary beings, there is no doubt about this. How about the Buddha's fruit, does it also possess these?' Answer: 'Universally and constantly corresponding with all minds is called pervasive, therefore the Buddha must have it. If the Buddha does not have it, what is called pervasive?' 'The eleven good mental factors such as faith etc., must be present, the Buddha is only good, therefore has faith etc. The Tathagata (Ru Lai) constantly delights in realizing the observed object, therefore has desire. Constantly affirming the observed object, therefore has conviction (Sheng Jie). Constantly clearly remembering the experienced object, therefore also has mindfulness. The World Honored One (Shi Zun) has no unfixed mind, therefore also has concentration. Constantly deciding and choosing all dharmas, therefore has wisdom'. Question: 'The body of the Tathagata possesses boundless virtues, why only speak of twenty-two?' Answer: 'These twenty-two encompass all the conditioned virtues of the Buddha, none are lacking. Based on these twenty-two dharmas, various names are established, there is no separate entity apart from these'. The mutual inclusion of the two bodies, first distinguishing the body, then explaining the mutual inclusion. The Buddha's body is different and has three types. The first is the Dharmakaya (Fa Shen), referring to the true and pure Dharma Realm of the Tathagatas, possessing boundless true and pure virtues, it is the equal and real nature of all dharmas, that is, this real nature is the place where great meritorious dharmas rely, called the Dharmakaya. The meaning of reliance is the meaning of body. Moreover, this Dharmakaya is only real.

常樂我凈。離諸雜染。眾善所依。無為功德。無心色等差別相用。又正自利。寂靜安樂無動作故。亦兼利他。為增上緣。令諸有情得利樂故。居法性土。雖此身土體無差別。而屬佛法相性異故。據性名土。是所依止故。約相名佛。是能依止故。又此身土俱非是色。雖不可言形量大小。然隨相事其量無邊。譬如虛空遍一切故。以所遍法而無量故。其能遍法亦名無量。二受用身此有二種。一自受用身。謂諸如來三無數劫所集無邊真實功德及凈色身。相續湛然盡未來際。恒自受用廣大法樂。以自受樂。名自受用。又唯自利。不為於他說法等故。居自用土。由昔所修自利功德因緣成故。從初成佛盡未來際。相續變為純凈佛土。周圓無際。眾寶莊嚴。自受用身常依而住。如凈土量。身量亦爾。眼等諸根及諸相好一一無邊。由無限善根所引生故。又功德智慧既非色法。雖不可說形量大小。依所證理及所依身。亦可說言遍一切處。二他受用。謂諸如來示現妙身。而為十地諸菩薩眾。現通說法。決眾疑網。令彼受用大乘法樂。名他受用。又具無邊似色心等。利益他用化相功德。又唯利他。為他現故。居於自土。由昔所修利他無漏純凈佛土因緣成就。隨住十地菩薩所宜。變為凈土。或小或大或勝或劣。前後改轉。他受用身依之而住。能依

【現代漢語翻譯】現代漢語譯本：『常樂我凈』（永恒、喜悅、真我、純凈）。遠離各種雜染，是眾多善行的所依之處。具有『無為功德』（不造作的功德），沒有心識、色法等差別相狀和作用。既能真正地自我利益，因為寂靜安樂沒有動作；也能兼顧利益他人，作為增上緣，使一切有情眾生獲得利益和安樂。安住於法性土（諸佛所證悟的真如理體所顯現的清凈國土）。雖然佛身和國土本體沒有差別，但因為屬於佛法，其相狀和體性有所不同。根據體性稱為『土』，是所依止之處；根據相狀稱為『佛』，是能依止之處。而且佛身和國土都不是色法，雖然不能說有形狀大小，但隨著相狀和事用，其量是無邊的，譬如虛空遍佈一切處。因為所遍佈的法是無量的，所以能遍佈的法也稱為無量。二、受用身：這有兩種。一是自受用身，指諸如來在三大阿僧祇劫中所積累的無邊真實功德和清凈色身，相續不斷，永恒不變，直至未來，恒常自我受用廣大的法樂。因為自我受用安樂，所以稱為『自受用』。又僅僅是自我利益，不為他人說法等，安住于自受用土。由過去所修的自利功德因緣成就。從最初成佛直至未來，相續不斷地變為純凈的佛土，周遍圓滿沒有邊際，用各種珍寶莊嚴。自受用身常依此而住，如同凈土的量，佛身的量也是如此。眼等諸根以及各種相好，一一都是無邊的，由無限的善根所引生。而且功德智慧不是色法，雖然不能說有形狀大小，但依據所證悟的真理以及所依止的佛身，也可以說遍佈一切處。二是他受用身，指諸如來示現微妙之身，為十地菩薩眾現神通說法，解答各種疑問，使他們受用大乘法樂，稱為『他受用』。又具有無邊類似色法和心法等的利益他人的化相功德。又僅僅是利益他人，為他人示現。安住于自土，由過去所修的利他無漏純凈佛土因緣成就。隨著安住於十地菩薩的適宜，變為凈土，或小或大，或殊勝或低劣，前後改變轉移。他受用身依此而住，是能依止之處。

【English Translation】 English version: 'Eternal Bliss, True Self, Purity' (Chang Le Wo Jing). It is apart from all defilements, the reliance of all good deeds. It possesses 'non-active merits' (Wu Wei Gong De), without the differentiated appearances and functions of mind, form, etc. It is truly for self-benefit, because it is tranquil, blissful, and without action; it also benefits others, serving as a contributing condition, enabling all sentient beings to obtain benefit and bliss. It dwells in the Dharmata Land (Fa Xing Tu, the pure land manifested by the Suchness realized by all Buddhas). Although there is no difference in essence between the Buddha's body and the land, their appearances and natures differ because they belong to the Buddhadharma. Based on its nature, it is called 'Land,' the place of reliance; based on its appearance, it is called 'Buddha,' the one who relies. Moreover, both the Buddha's body and the land are not form; although their shape and size cannot be described, their extent is boundless according to their appearances and functions, like space pervading everywhere. Because the pervaded dharma is immeasurable, the pervading dharma is also called immeasurable. Second, the Reward Body: There are two types. One is the Self-Enjoyment Body, referring to the boundless true merits and pure form body accumulated by all Tathagatas over three countless kalpas, continuously and eternally, constantly self-enjoying the vast Dharma bliss until the future. Because of self-enjoyment of bliss, it is called 'Self-Enjoyment.' It is also solely for self-benefit, not for teaching the Dharma to others, etc., dwelling in the Self-Enjoyment Land. It is accomplished by the causes and conditions of self-benefiting merits cultivated in the past. From the initial attainment of Buddhahood until the future, it continuously transforms into a pure Buddha Land, perfectly round and boundless, adorned with various treasures. The Self-Enjoyment Body constantly relies on it, just as the extent of the Pure Land, so is the extent of the Buddha's body. Each of the sense organs such as eyes, etc., and various auspicious marks are boundless, generated by infinite good roots. Moreover, merits and wisdom are not form; although their shape and size cannot be described, based on the truth realized and the body relied upon, it can also be said to pervade everywhere. The second is the Other-Enjoyment Body, referring to the subtle body manifested by all Tathagatas, displaying supernatural powers and teaching the Dharma to the Bodhisattvas of the Ten Grounds, resolving various doubts, enabling them to enjoy the Dharma bliss of the Mahayana, called 'Other-Enjoyment.' It also possesses boundless transformation merits, similar to form and mind, for the benefit of others. It is solely for the benefit of others, manifesting for others. It dwells in its own land, accomplished by the causes and conditions of the pure Buddha Land without outflows cultivated in the past for the benefit of others. According to the suitability of the Bodhisattvas dwelling on the Ten Grounds, it transforms into a Pure Land, either small or large, either superior or inferior, changing and shifting before and after. The Other-Enjoyment Body relies on it, being the one who relies.

身量亦無定限。合此自他二受用身。總名受用。三變化身。謂諸如來變現無量隨類化身。為未登地諸菩薩眾二乘異生。稱彼機宜現通說法。令各獲得諸利樂事。方便示現。名變化身。唯具無邊似色心等利樂他用化相功德。唯利他攝。為利他現故。居變化土。由昔所修利他無漏凈穢佛土因緣成就。隨未登地有情所宜化為佛土。或凈或穢或小或大。前後改轉。佛變化身依之而住。能依身量亦無定限。

二明相攝者。此之三身而與五法相攝云何。答真如一種攝於法身。所以者何。準贊佛論解深密經瑜伽論天親般若論等皆云。法身無生無滅。唯真如體無生滅故。又佛地對法攝大乘等言。佛法身諸佛共有。唯真如理諸佛共有。余即不爾。若爾何故攝論中雲轉去藏識得法身耶。答第八識中含二障種。謂由能滅此二障種。方顯法身。據此故說轉藏識得。實非以識為法身也。二以圓鏡等四智之中真實功德鏡智所起常遍色身。攝自受用。何以知者。莊嚴論說。大圓鏡智是受用身。攝論亦云。轉諸轉識得受用身。故知總以四智心品實有色心為受用體。三以平等智所現佛身攝他受用。成所作智所現隨類種種身相攝變化身。此之二身所有色心皆似非實。何所以然。皆為化他方便示現故。不可說實智為體。

夫一乘位行理幽事廣。若

【現代漢語翻譯】現代漢語譯本：身量也沒有固定的限度。合此自受用身和他受用身，總名為受用身。三、變化身（Nirmanakaya）。指諸佛如來變現無量的、隨順不同種類眾生的化身，為尚未登上菩薩位的菩薩眾、二乘（聲聞乘和緣覺乘）以及凡夫異生，適應他們的根器和需求，示現神通並宣說佛法，使他們各自獲得各種利益和快樂的事情。這種方便示現，名為變化身。唯有具備無邊的、類似於色和心等的利益和快樂他人的化相功德，唯獨屬於利他。爲了利益他人而示現，所以居住在變化土。由於過去所修的利他無漏清凈佛土的因緣成就，隨著未登地有情所適合的，變化為佛土，或者清凈或者污穢，或者小或者大，前後改變轉移。佛的變化身依此而住，能依之身量也沒有固定的限度。

二、說明相攝關係。這三身與五法之間的相攝關係是怎樣的呢？回答是：真如（Tathata）這一種攝屬於法身（Dharmakaya）。為什麼這樣說呢？根據《贊佛論》、《解深密經》、《瑜伽師地論》、《天親般若論》等都說，法身無生無滅，唯有真如本體無生滅的緣故。又《佛地經論》、《對法攝大乘論》等說，佛的法身是諸佛共有的，唯有真如之理是諸佛共有的，其餘則不是這樣。如果這樣，為什麼《攝大乘論》中說轉去藏識（Alaya-vijñana）可以得到法身呢？回答是：第八識（阿賴耶識）中含有二障的種子，通過能夠滅除這二障的種子，才能顯現法身。根據這個原因才說轉藏識可以得到法身，實際上不是以識為法身。二、以大圓鏡智（Adarsa-jnana）等四智之中真實功德的鏡智所生起的常遍色身，攝屬於自受用身（Sambhogakaya）。憑什麼知道呢？《莊嚴論》說，大圓鏡智是受用身。《攝大乘論》也說，轉變諸轉識可以得到受用身。所以知道總體上以四智的心品，真實具有色和心作為受用身的本體。三、以平等智（Samata-jnana）所顯現的佛身攝屬於他受用身。成所作智（Krtyanusthana-jnana）所顯現的隨順不同種類眾生的種種身相，攝屬於變化身。這二身所有的色和心都是相似而非真實的。為什麼這樣呢？都是爲了教化他人而方便示現的緣故，不可以真實的智慧作為本體。

一乘的位、行、理深奧，事用廣大。如果

【English Translation】 English version: The physical form also has no fixed limit. Combining this self-enjoyment body and other-enjoyment body is collectively called the enjoyment body (Sambhogakaya). Third, the transformation body (Nirmanakaya). This refers to the countless transformation bodies manifested by all Buddhas and Tathagatas, adapting to different kinds of beings, for bodhisattvas who have not yet attained the bodhisattva grounds, the two vehicles (Sravakayana and Pratyekabuddhayana), and ordinary beings, manifesting supernatural powers and expounding the Dharma according to their capacities and needs, enabling them to obtain various benefits and joyful things. This expedient manifestation is called the transformation body. It solely possesses boundless transformation appearance merits of benefiting and delighting others, similar to form and mind, and belongs exclusively to benefiting others. It manifests for the sake of benefiting others, therefore residing in the transformation land. Due to the causes and conditions of the past cultivation of altruistic, undefiled, pure Buddha lands, it transforms into Buddha lands suitable for sentient beings who have not attained the bodhisattva grounds, either pure or impure, small or large, changing and transforming. The Buddha's transformation body abides in this, and the physical form that it relies on also has no fixed limit.

Second, explaining the relationship of inclusion. What is the relationship of inclusion between these three bodies and the five dharmas? The answer is: Suchness (Tathata) includes the Dharma body (Dharmakaya). Why is this so? According to the Buddha Praise Treatise, Sandhinirmocana Sutra, Yogacarabhumi-sastra, Vasubandhu's Prajnaparamita-sastra, etc., the Dharma body is without birth or death, and only the essence of Suchness is without birth or death. Furthermore, the Buddhabhumi Sutra and Mahayana-samgraha state that the Dharma body of the Buddhas is shared by all Buddhas, and only the principle of Suchness is shared by all Buddhas, while the rest are not. If so, why does the Mahayana-samgraha say that transforming the store consciousness (Alaya-vijñana) can attain the Dharma body? The answer is: the eighth consciousness (Alaya-vijñana) contains the seeds of the two obscurations, and only by being able to eliminate the seeds of these two obscurations can the Dharma body be revealed. Based on this reason, it is said that transforming the store consciousness can attain the Dharma body, but in reality, it is not taking consciousness as the Dharma body. Second, the constant and pervasive form body arising from the mirror wisdom (Adarsa-jnana) of true merit among the four wisdoms, such as the great mirror wisdom, includes the self-enjoyment body (Sambhogakaya). How do we know this? The Ornament Treatise says that the great mirror wisdom is the enjoyment body. The Mahayana-samgraha also says that transforming the transforming consciousnesses can attain the enjoyment body. Therefore, we know that overall, the mind-essence of the four wisdoms truly possesses form and mind as the essence of the enjoyment body. Third, the Buddha body manifested by the wisdom of equality (Samata-jnana) includes the other-enjoyment body. The various forms of bodies manifested by the wisdom of accomplishing activities (Krtyanusthana-jnana), which accord with different kinds of beings, include the transformation body. All the form and mind of these two bodies are similar and not real. Why is this so? It is all for the sake of expediently manifesting to teach others, so it cannot be said that real wisdom is the essence.

The position, practice, and principles of the One Vehicle are profound, and the affairs and functions are vast. If

匪圓德。余何言哉。是以大階等覺谷月猶迷。小位聲聞衣珠尚翳。彼智猶若。況乎聾鼓。但以波因海起。光乘日耀。物既若斯。法何不有。故托聖言編為階次。貽諸同好。冀修有緒。斯志未極。故重頌云。以依眾聖言。辨大乘位行。福冀諸有情。常住成等覺。

大乘入道次第一卷(終)

夫此章者殊開出苦之戶牖。正示入道之階級。行人之目足。能詮之肝心也。所以年來雖發刊印板弘遐邇之愿。齋餐常空一缽之中。資貯全絕三衣之外。因茲徒抱流通志。未及雕刻營之處。幸蒙一乘院家之厚助。忽遂多年惻隱之本望。偏是冥感之所致也。請願采手觸眼。同益本性之種。讀文解義。速成菩提之果而已。

文永八年(辛未)三月日　愿主西大寺沙門睿尊偏為正法久住利益有情而已。

【現代漢語翻譯】現代漢語譯本：匪圓德（非圓滿的德行）。我還能說什麼呢？因此，即使是大階位的等覺菩薩，對於真理的體悟也像谷中的月亮一樣，仍然感到迷惑；小階位的聲聞乘修行者，他們的衣珠（比喻自性中的寶藏）仍然被遮蔽。他們的智慧尚且如此，更何況是如同聾子聽鼓聲一樣的人呢？但是，如同波浪因海而生，光明憑藉太陽而照耀，事物既然是這樣，佛法怎麼會沒有呢？所以，我依託聖人的言教，編纂成次第階梯，留給志同道合的人，希望他們的修行有條理。這個願望還沒有完全實現，所以再次頌揚說：『依靠眾多聖人的言教，辨明大乘的位階和修行，希望所有的有情眾生，都能常住于成等正覺的境界。』《大乘入道次第》第一卷（終）這部經章，特別開啟了脫離痛苦的門窗，正確地指示了進入佛道的階梯，是修行人的眼睛和腳，是能詮釋佛法的核心。因此，多年來雖然發願刊印經書，弘揚到遠方，但齋飯常常空空如也，全部的資財都用在維持基本生活之外。因此，只是懷抱著流通佛法的願望，沒有辦法進行雕刻印刷。幸好蒙受一乘院的慷慨資助，忽然實現了多年來惻隱之心的願望，這實在是冥冥之中的感應所致。希望採摘經文、用手觸控、用眼睛閱讀，都能增益本性的種子；讀懂經文、理解意義，都能快速成就菩提的果實。文永八年（辛未）三月日愿主西大寺沙門睿尊，專門爲了正法久住、利益有情眾生而發願。

【English Translation】 English version: Not perfect virtue. What more can I say? Therefore, even the Bodhisattvas of the great stage of Equal Enlightenment are still bewildered like the moon in a valley, and the Śrāvakas (Hearers) of the small stage still have their cintāmaṇi (wish-fulfilling jewel, metaphor for the treasure within) obscured. If their wisdom is like this, what about those who are like deaf people listening to drums? However, just as waves arise from the sea and light shines by the sun, since things are like this, how could the Dharma not exist? Therefore, I rely on the words of the sages to compile a graded sequence, leaving it to like-minded people, hoping that their practice will be systematic. This aspiration has not yet been fully realized, so I praise again, saying: 'Relying on the words of many sages, distinguish the stages and practices of the Mahāyāna (Great Vehicle), hoping that all sentient beings will always abide in the state of complete enlightenment.' The First Volume of Mahāyāna Entering the Path Sequence (End) This chapter especially opens the windows and doors to escape suffering, and correctly indicates the steps to enter the path of the Buddha. It is the eyes and feet of the practitioner, and the heart of what can explain the Dharma. Therefore, although I have vowed to publish and spread the scriptures far and wide for many years, my meals have often been empty, and all my resources have been used to maintain basic life. Therefore, I only hold the desire to circulate the Dharma, and have no way to carry out carving and printing. Fortunately, I have received the generous assistance of the Ekayana (One Vehicle) Temple, and suddenly realized the long-cherished wish of compassion. This is indeed due to the response in the unseen. I hope that picking up the scriptures, touching them with hands, and reading them with eyes can all increase the seeds of inherent nature; understanding the scriptures and understanding the meaning can quickly achieve the fruit of bodhi (enlightenment). March, the eighth year of Bun'ei (Shinmi) The vow-maker, Shamon (ascetic) Ruizon of Saidai-ji (Saidai Temple), specifically vows for the long-lasting of the True Dharma and the benefit of sentient beings.