T45n1866_華嚴一乘教義分齊章
大正藏第 45 冊 No. 1866 華嚴一乘教義分齊章
No. 1866
華嚴一乘教義分齊章卷第一
唐大薦福寺沙門法藏述
今將開釋如來海印三昧一乘教義略作十門。
建立一乘第一 教義攝益第二 古今立教第三 分教開宗第四 乘教開合第五 起教前後第六 抉擇其意第七 施設異相第八 所詮差別第九 義理分齊第十
初明建立一乘者。然此一乘教義分齊。開為二門。一別教。二同教。初中二。一性海果分。是不可說義。何以故。不與教相應故。則十佛自境界也。故地論云。因分可說果分不可說者是也。二緣起因分。則普賢境界也。此二無二全體遍收。其猶波水。思之可見。就普賢門復作二門。一分相門。二該攝門。分相門者。此則別教一乘別於三乘。如法華中宅內所指門外三車誘引諸子令得出者。是三乘教也。界外露地所授牛車是一乘教也。然此一乘三乘差別。諸聖教中略有十說。一權實差別。以三中牛車亦同羊鹿。權引諸子務令得出。是故臨門三車。俱是開方便門。四衢道中別授大白牛車。方為示真實相。若彼三中牛車。亦是實者。長者宅內引諸子時。指彼牛車秪在門外。此應亦出即得見車。如何出竟至本所指車所住處而不得故。后更索耶。
【現代漢語翻譯】 現代漢語譯本： 大正藏第45冊 No.1866 華嚴一乘教義分齊章
No.1866
華嚴一乘教義分齊章卷第一
唐大薦福寺沙門法藏述
現在將要開釋如來海印三昧一乘教義，略作十門。
建立一乘第一，教義攝益第二，古今立教第三，分教開宗第四，乘教開合第五，起教前後第六，抉擇其意第七，施設異相第八，所詮差別第九，義理分齊第十。
首先闡明建立一乘。然而這一乘教義的分齊，分為兩門：一是別教，二是同教。在別教中又分二：一是性海果分，這是不可說的意義。為什麼呢？因為它不與教法相應，是十佛的自境界。所以《地論》說，因分可以述說，果分不可述說，就是這個意思。二是緣起因分，這是普賢（Samantabhadra）的境界。這兩者無二，全體遍收，就像波浪和水一樣，思考就可以明白。就普賢門又分為兩門：一是分相門，二是該攝門。分相門是指，這別教一乘區別於三乘。如同《法華經》（Lotus Sutra）中，宅內所指的門外三車，是爲了誘導孩子們出來。這是三乘教。界外露地所授的大白牛車，是一乘教。然而這一乘和三乘的差別，在諸聖教中略有十種說法。一是權實差別。因為三乘中的牛車也和羊車、鹿車一樣，權且引導孩子們務必出來。所以臨門的三車，都是開啟方便之門。在四通八達的大道中，特別授予大白牛車，才是顯示真實之相。如果三乘中的牛車也是真實的話，那麼長者在宅內引導孩子們時，指著門外的牛車，這牛車應該也能出來，立即就能見到車。為什麼出來之後到了原來所指的車所住的地方，反而見不到呢？還要再尋找呢？
【English Translation】 English version: Taisho Tripitaka Volume 45, No. 1866, Chapter on the Divisions and Categories of the Huayan One Vehicle Teachings
No. 1866
Chapter on the Divisions and Categories of the Huayan One Vehicle Teachings, Volume 1
Composed by the Shramana Fazang (Dharmagupta) of the Da Jianfu Temple in the Tang Dynasty
Now, I will elucidate the One Vehicle teachings of the Samadhi of the Ocean Seal of the Tathagata (Tathāgata-samudra-mudrā-samādhi), briefly presenting ten topics:
- Establishing the One Vehicle, 2. Comprehension and Benefit of the Teachings, 3. Establishing Teachings in Ancient and Modern Times, 4. Dividing Teachings and Establishing Schools, 5. Opening and Closing of the Vehicle Teachings, 6. Sequence of the Arising of Teachings, 7. Determining the Meaning, 8. Establishing Different Characteristics, 9. Differences in What is Taught, 10. Divisions and Categories of Meaning and Principle.
First, clarifying the establishment of the One Vehicle. However, the divisions and categories of this One Vehicle teaching are divided into two aspects: 1. Distinct Teaching (別教), 2. Common Teaching (同教). Within the Distinct Teaching, there are two aspects: 1. The Fruition of the Nature-Ocean (性海果分), which is an inexpressible meaning. Why? Because it does not correspond with the teachings; it is the self-realm of the Ten Buddhas. Therefore, the Shidi Jing Lun (地論) says, 'The causal aspect can be spoken of, but the fruition aspect cannot be spoken of.' This is the meaning. 2. The Causal Aspect of Dependent Origination (緣起因分), which is the realm of Samantabhadra (普賢). These two are non-dual, encompassing everything entirely, like waves and water; it can be understood through contemplation. Regarding the Samantabhadra aspect, there are again two aspects: 1. Aspect of Division (分相門), 2. Aspect of Inclusion (該攝門). The Aspect of Division refers to how this Distinct Teaching of the One Vehicle differs from the Three Vehicles. As in the Lotus Sutra (法華經), the three carts outside the gate pointed to from inside the house are to entice the children to come out. This is the Three Vehicle teaching. The great white ox cart given in the open ground outside the boundary is the One Vehicle teaching. However, the differences between this One Vehicle and the Three Vehicles are briefly explained in the various sacred teachings in ten ways. 1. The difference between provisional (權) and real (實). Because the ox cart in the Three Vehicles is the same as the sheep cart and deer cart, it provisionally guides the children, striving to get them out. Therefore, the three carts near the gate are all opening expedient means. Bestowing the great white ox cart in the thoroughfare is revealing the true aspect. If the ox cart in the Three Vehicles were also real, then when the elder was guiding the children inside the house, pointing to the ox cart outside the gate, this ox cart should also be able to come out, and they should be able to see the cart immediately. Why is it that after coming out, they arrive at the place where the originally pointed-to cart is located, but they cannot see it? And they have to search again?
亦不可說界外索車但是二乘。以經不說彼求牛車人。出門即得彼牛車故。又不說彼索先許車唯二乘故。是故經中諸子得出至露地已。各白父言。父先所許玩好之具。羊車鹿車牛車愿時賜與。以此得知三車同索。此中三車約彼三乘所求果說。以是元意所標趣故。問二乘各得小果。何以界外更索耶。答依小乘。云有教有行果。今依大乘。云昔日但有言教無實行果故。故云三車空無。若望自宗並皆得果。若不得者如何出世。今言俱不得者。以望一乘故。是故以實映權則方便相盡。故皆無得也。為欲回彼三乘人入一乘故。是故大乘亦說回也。若不爾者。彼求牛車人既出界外不同凡夫。非求羊鹿不同二乘。未得露地大白牛車不同一乘。若非彼三中大乘。更是何色人也。以至自位究竟處故。后皆進入別教一乘。問臨門三車為實不實耶。答實不實。何以故。是方便故。由是方便引子得出非不實。由是方便引故非是實。此二無二唯一相也。二教義差別。以臨門牛車亦同羊鹿。但有其名。以望一乘俱是教故。是故經云。以佛教門出三界苦。亦不可說以佛教言但約二乘。以經不揀故。彼求牛車人尋教至義。亦同二乘俱不得故。三所明差別。以彼一乘非是界內先許三車。是故界外四衢道中授諸子時。皆云非本所望。是故經云。是時諸子各乘大
車得未曾有非本所望。亦不可說非本所望言但約二乘。以經不揀故。聖言無失故。良以。門內所許今皆無得。露地牛車本非悕冀故。今得之言非本所望也。四德量差別。謂宅內指外。但云牛車不言余德。而露地所授七寶大車。謂寶網寶鈴等無量眾寶而莊嚴等。此即體具德也。又彼但云牛不言余相。此云白牛肥壯多力其疾如風等。用殊勝也。又云。多諸儐從而侍衛等。行眷屬也。此等異相併約同教一乘。以明異耳。又彼三中牛車唯一。以彼宗明一相方便無主伴故。此則不爾。主伴具足攝德無量。是故經云。我有如是七寶大車。其數無量。無量寶車非適一也。此顯一乘無盡教義。此義廣說如華嚴中。此約別教一乘以明異耳。五約寄位差別。如本業經仁王經及地論梁攝論等皆以初二三地寄在世間。四地至七地寄出世間。八地已上寄出出世間。于出世間中。四地五地寄聲聞法。六地寄緣覺法。七地寄菩薩法。八地已上寄一乘法。若大乘即是一乘者。七地即應是出出世。又不應一乘在於八地。是故當知法華中三乘之人。為求三車出至門外者。則三乘俱是出世。自位究竟也。即是此中四地以去。至七地者是也。四衢別授大白牛車者。此在出世之上故。是出出世一乘法。即是此中八地已上一乘法也。問若爾何故梁攝論云二乘善名出世
。從八地已上乃至佛地名出出世。既不言三乘是出世。如何作如說耶。答既四五二地為聲聞。第六地為緣覺。八地已去為出出世。彼第七地是何人耶。是故當知彼云二乘善名出世。即大小二乘也。以聲聞緣覺俱名為小故二乘名通。具如下說。六付囑差別。如法華經云。于未來世若有善男子善女人。信如來智慧者。當爲演說此法華經使得聞知。為令其人得佛智慧故。若有眾生不信受者。當於如來余深法中示教利喜。汝等若能如是。則為報佛之恩。解云。余深法者即是大乘。非一乘故稱之為余。然非小乘是以稱深。亦不可說以彼小乘為余深法。以法華中正破小乘。豈可嘆其深耶。是故當知法華別意。正在一乘故。作此付囑也。七根緣受者差別。如此經性起品云。佛子。菩薩摩訶薩無量億那由他劫。行六波羅蜜。修習道品善根。未聞此經。雖聞不信受持隨順。是等猶為假名菩薩。解云。此明三乘菩薩根未熟故。雖如是經爾許劫修行。不信不聞此一乘經者是人當知是前法華經內余深法中。示教利喜者是也。以望一乘究竟法。是故說彼以為假名。若望自宗亦真實也。此文意明華嚴是別教一乘不同彼也。八難信易信差別。如此經賢首品云。一切世界群生類。鮮有欲求聲聞乘。求緣覺者轉復少。求大乘者甚希有。求大乘者猶為易。能
【現代漢語翻譯】 現代漢語譯本：問：從第八地以上乃至佛地，名為出出世間。既然沒有說三乘是出世間，如何說是如佛所說呢？答：既然第四、第五、第二地為聲聞（Śrāvaka，聽聞佛陀教誨而證悟者），第六地為緣覺（Pratyekabuddha，不依師教，自悟自證者），第八地以上為出出世間，那麼第七地是何人呢？因此應當知道，他們所說的二乘善名出世間，指的是大小二乘。因為聲聞和緣覺都被稱為小乘，所以二乘之名通用。具體如下所述。 六、付囑差別。《法華經》中說：『于未來世，若有善男子善女人，信如來智慧者，當爲演說此《法華經》，使得聞知，為令其人得佛智慧故。若有眾生不信受者，當於如來余深法中示教利喜。汝等若能如是，則為報佛之恩。』解釋說：『余深法』指的就是大乘，因為不是一乘所以稱之為『余』。然而並非小乘，所以稱之為『深』。也不可說用小乘作為『余深法』，因為《法華經》中正是爲了破斥小乘，怎麼會讚歎它深奧呢？因此應當知道，《法華經》的特別用意，正在於一乘，所以才這樣付囑。 七、根緣受者差別。如此經《性起品》中說：『佛子，菩薩摩訶薩無量億那由他劫，行六波羅蜜（Ṣaṭ Pāramitā，菩薩修行的六種到達彼岸的方法），修習道品善根，未聞此經，雖聞不信受持隨順，是等猶為假名菩薩。』解釋說：這說明三乘菩薩根基未成熟的緣故，即使這樣經歷無數劫修行，不信不聞這一乘經典的人，應當知道是《法華經》內『余深法』中，示教利喜的對象。因為相對於一乘究竟法而言，所以說他們是假名。如果相對於他們自己的宗派來說，也是真實的。這段文字的意思是說明《華嚴經》是別教一乘，不同於其他經典。 八、難信易信差別。如此經《賢首品》中說：『一切世界群生類，鮮有欲求聲聞乘，求緣覺者轉復少，求大乘者甚希有。求大乘者猶為易，能
【English Translation】 English version: Question: From the eighth Bhumi (stage of a Bodhisattva's path) upwards to the Buddha Bhumi (state of Buddhahood), it is called 'out of the out-of-world'. Since it is not said that the Three Vehicles (Triyāna) are out of the world, how can it be said to be as the Buddha said? Answer: Since the fourth, fifth, and second Bhumis are for Śrāvakas (listeners or disciples), the sixth Bhumi is for Pratyekabuddhas (solitary Buddhas), and the eighth Bhumi upwards is 'out of the out-of-world', then who is in the seventh Bhumi? Therefore, it should be known that what they call the 'two vehicles' (Śrāvakayāna and Pratyekabuddhayāna) as 'good name out of the world' refers to both the Great and Small Vehicles. Because both Śrāvakas and Pratyekabuddhas are called the Small Vehicle, the name 'two vehicles' is commonly used. This will be explained in detail below. 6. Differences in Entrustment. As the Lotus Sutra says: 'In the future, if there are good men and good women who believe in the wisdom of the Tathāgata (Buddha), they should expound this Lotus Sutra for them to hear and understand, so that they may attain the wisdom of the Buddha. If there are sentient beings who do not believe and accept it, they should be shown, taught, benefited, and delighted in the other profound Dharma (teachings) of the Tathāgata. If you can do this, you will repay the Buddha's kindness.' The explanation says: 'Other profound Dharma' refers to the Mahāyāna (Great Vehicle), because it is not the One Vehicle (Ekayāna), it is called 'other'. However, it is not the Small Vehicle, so it is called 'profound'. It cannot be said that the Small Vehicle is the 'other profound Dharma', because the Lotus Sutra is precisely to refute the Small Vehicle, how can it praise its profundity? Therefore, it should be known that the special intention of the Lotus Sutra lies in the One Vehicle, so it makes this entrustment. 7. Differences in Root Capacity and Recipients. As this Sutra's 'Arising of Nature' chapter says: 'Buddha-children, Bodhisattva-Mahāsattvas (great Bodhisattvas) for immeasurable billions of Nayutas (large numbers) of Kalpas (eons), practice the Six Pāramitās (perfections), cultivate the roots of virtue of the path, but have not heard this Sutra, and even if they hear it, they do not believe, accept, uphold, and follow it, these are still nominally Bodhisattvas.' The explanation says: This explains that because the roots of the Bodhisattvas of the Three Vehicles are not mature, even if they cultivate for so many Kalpas, those who do not believe or hear this One Vehicle Sutra should be known to be those who are shown, taught, benefited, and delighted in the 'other profound Dharma' within the Lotus Sutra. Because in relation to the ultimate Dharma of the One Vehicle, they are said to be nominal. If in relation to their own school, they are also real. The meaning of this passage is to explain that the Avataṃsaka Sutra (Flower Garland Sutra) is a distinct teaching of the One Vehicle, different from other Sutras. 8. Differences in Difficulty and Ease of Belief. As this Sutra's 'Virtuous Leader' chapter says: 'In all the worlds, among the multitudes of beings, few desire to seek the Śrāvakayāna, those who seek the Pratyekabuddhayāna are even fewer, and those who seek the Mahāyāna are extremely rare. Seeking the Mahāyāna is still easy, to be able to
信此法甚為難。解云。以此品中正明信位終心即攝一切位及成佛等事既超三乘。恐難信受故。舉三乘對比決之。九約機顯理差別。如此經第九地初偈云。若眾生下劣。其心厭沒者。示以聲聞道。令出於眾苦。若復有眾生。諸根小明利。樂於因緣法。為說辟支佛。若人根明利。有大慈悲心。饒益諸眾生。為說菩薩道。若有無上心。決定樂大事。為示于佛身。說無盡佛法。解云。此明一乘法門主伴具足故云無盡佛法。不同三乘一相一寂等法。以此地中作大法師。明說法儀軌。是故開示一乘三乘。文義差別也。十本末開合差別。如大乘同性經云。所有聲聞法辟支佛法菩薩法諸佛法。如是一切諸法。皆悉流入毗盧遮那智藏大海。此文約本末分異。仍會末歸本。明一乘三乘差別顯耳。此上十證足為龜鏡。其別教一乘所明行位因果等相。與彼三乘教施設分齊全別不同。廣在經文略如下辨。縱無教證依彼義異尚須分宗。況聖教云披煥然溢目矣。二該攝門者。一切三乘等。本來悉是彼一乘法。何以故。以三乘望一乘有二門故。謂不異不一也。初不異亦二。一以三即一故不異。二以一即三故不異。問若據初門三即一者。未知彼三為存為壞。若存如何唯一。若壞彼三乘機。更依何法而得進修。答有四句。一由即一故不待壞。二由即一故不礙
【現代漢語翻譯】 現代漢語譯本 信受此法非常困難。解釋說，因為此品中明確闡述了信位的終極之心，它涵蓋了一切位階，乃至成佛等事，已經超越了三乘（聲聞乘、緣覺乘、菩薩乘）。恐怕難以令人信服和接受，所以用三乘來對比，以明確說明。九、根據根機來顯示教理的差別。如此經第九地最初的偈頌說：『若眾生下劣，其心厭沒者，示以聲聞道，令出於眾苦。若復有眾生，諸根小明利，樂於因緣法，為說辟支佛。若人根明利，有大慈悲心，饒益諸眾生，為說菩薩道。若有無上心，決定樂大事，為示于佛身，說無盡佛法。』解釋說，這說明一乘法門的主伴關係完備，所以說『無盡佛法』，不同於三乘的一相一寂等法。因為在此地中作為大法師，闡明說法的儀軌，所以開示一乘和三乘的文義差別。十、從本末開合的角度來區分。如《大乘同性經》說：『所有聲聞法、辟支佛法、菩薩法、諸佛法，如是一切諸法，皆悉流入毗盧遮那（Vairocana）智藏大海。』這段文字從本末分異的角度，仍然會歸末于本，以此來闡明一乘和三乘的差別。以上十個證據足以作為借鑑。其別教一乘所闡明的行位、因果等相，與彼三乘教的施設分齊完全不同。詳細內容在經文中，簡略如下辨析。即使沒有教證，僅僅依據義理上的差異，尚且需要分宗，更何況聖教已經明白地揭示出來了。二、該攝門，一切三乘等，本來都是彼一乘法。為什麼呢？因為三乘相對於一乘，有兩種關係。即不異和不一。首先說不異，也有兩種情況。一是以三即一，所以不異。二是以一即三，所以不異。問：如果根據第一種情況，三即一，那麼不知道彼三是存在還是壞滅。如果存在，如何能唯一？如果壞滅，彼三乘的根機，又依靠什麼法而得以進修？答：有四句。一、因為即一，所以不需要壞滅。二、因為即一，所以不妨礙。
【English Translation】 English version It is very difficult to believe in this Dharma. The explanation is that this chapter clearly elucidates that the ultimate mind of the stage of faith encompasses all stages, even the attainment of Buddhahood, and transcends the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Fearing that it would be difficult to believe and accept, the Three Vehicles are used for comparison to clarify. Nine, the differences in teachings are revealed according to the capacity of the audience. As the initial verse of the ninth ground in this scripture says: 'If sentient beings are inferior and their minds are weary and submerged, show them the path of the Śrāvakas, so that they may escape from all suffering. If there are sentient beings whose faculties are slightly bright and sharp, and who delight in the law of conditions, speak to them of the Pratyekabuddhas. If a person's faculties are bright and sharp, and they have great compassion, benefiting all sentient beings, speak to them of the Bodhisattva path. If one has a supreme mind and is determined to delight in great matters, show them the body of the Buddha and speak of the endless Buddha Dharma.' The explanation is that this clarifies that the main and supporting aspects of the One Vehicle Dharma gate are complete, so it is called 'endless Buddha Dharma,' which is different from the characteristics of oneness and stillness of the Three Vehicles. Because one acts as a great Dharma master in this ground, elucidating the rituals of Dharma teaching, the differences in the meaning of the texts of the One Vehicle and Three Vehicles are revealed. Ten, the distinction is made from the perspective of the opening and closing of the root and branches. As the Mahāyāna Samatā (Tathatā) Sūtra says: 'All Śrāvakayāna Dharma, Pratyekabuddhayāna Dharma, Bodhisattvayāna Dharma, and Buddha Dharma, all these Dharmas flow into the ocean of the wisdom treasury of Vairocana (毗盧遮那).' This passage, from the perspective of differentiating the root and branches, still returns the branches to the root, thereby clarifying the differences between the One Vehicle and Three Vehicles. The above ten proofs are sufficient as a reference. The aspects of practice, stages, causes, and effects elucidated by the Distinct Teaching One Vehicle are completely different from the divisions and boundaries established by the Three Vehicle teachings. Detailed content is in the scriptures, and a brief analysis is as follows. Even without scriptural proof, merely based on differences in meaning, it would still be necessary to distinguish schools, let alone the fact that the holy teachings have already clearly revealed it. Two, the gate of encompassing, all Three Vehicles, etc., are originally all One Vehicle Dharma. Why? Because the Three Vehicles in relation to the One Vehicle have two relationships. That is, not different and not one. First, regarding not different, there are also two situations. One is that the three are identical to one, so they are not different. Two is that one is identical to three, so they are not different. Question: If according to the first situation, the three are identical to one, then it is not known whether the three exist or are destroyed. If they exist, how can there be only one? If they are destroyed, what Dharma can the faculties of the Three Vehicles rely on to advance and cultivate? Answer: There are four sentences. One, because they are identical to one, there is no need for destruction. Two, because they are identical to one, there is no hindrance.
存。三由即一故無不壞。四由即一故無可存。由初二義三乘機得有所依。由后二義三乘機得入一乘。由四句俱即一故。是故唯有一乘更無餘也。二以一乘即三明不異者。隱顯四句。反上思之。是故唯有三乘。更無一也。此如下同教中辨。二不一者。此即一之三。與上即三之一。是非一門也。是則不壞不一而明不異。又此中不一是上分相門。此中不異是此該攝門◎也。◎二同教者于中二。初分諸乘后融本末。初中有六重。一明一乘于中有七。初約法相交參以明一乘。謂如三乘中亦有說因陀羅網及微細等事而主伴不具。或亦說華藏世界。而不說十等。或一乘中亦有三乘法相等。謂如十眼中亦有五眼。十通中亦有六通等。而義理皆別。此則一乘垂於三乘。三乘參於一乘。是則兩宗交接連綴引攝成根欲性。令入別教一乘故也。二約攝方便。謂彼三乘等法。總為一乘方便故。皆名一乘。所以經云。諸有所作皆為一大事故等也。三約所流辨。謂三乘等。悉從一乘流故。故經云。汝等所行是菩薩道等。又經云。毗尼者即大乘也。四約殊勝門。即以三中大乘為一乘。以望別教雖權實有異同是菩薩所乘故。故經云。唯此一事實。餘二則非真。又云。止息故說二等。此文有二意。一若望上別教。餘二者則大小二乘也。以聲聞等利鈍雖殊同期
【現代漢語翻譯】 存。三由即一故無不壞。四由即一故無可存。由初二義三乘機得有所依。由后二義三乘機得入一乘。由四句俱即一故。是故唯有一乘更無餘也。 二以一乘即三明不異者。隱顯四句。反上思之。是故唯有三乘。更無一也。此如下同教中辨。二不一者。此即一之三。與上即三之一。是非一門也。是則不壞不一而明不異。又此中不一是上分相門。此中不異是此該攝門。 二同教者于中二。初分諸乘后融本末。初中有六重。一明一乘于中有七。初約法相交參以明一乘。謂如三乘中亦有說因陀羅網（Indra's net，帝釋天之網）及微細等事而主伴不具。或亦說華藏世界（Lotus Treasury World，蓮花藏世界）。而不說十等。或一乘中亦有三乘法相等。謂如十眼中亦有五眼。十通中亦有六通等。而義理皆別。此則一乘垂於三乘。三乘參於一乘。是則兩宗交接連綴引攝成根欲性。令入別教一乘故也。 二約攝方便。謂彼三乘等法。總為一乘方便故。皆名一乘。所以經云。諸有所作皆為一大事故等也。 三約所流辨。謂三乘等。悉從一乘流故。故經云。汝等所行是菩薩道等。又經云。毗尼者即大乘也。 四約殊勝門。即以三中大乘為一乘。以望別教雖權實有異同是菩薩所乘故。故經云。唯此一事實。餘二則非真。又云。止息故說二等。此文有二意。一若望上別教。餘二者則大小二乘也。以聲聞等利鈍雖殊同期
【English Translation】 It exists. Because the three are one, nothing is indestructible. Because the four are one, nothing can exist. Based on the first two meanings, the Three Vehicles can find something to rely on. Based on the latter two meanings, the Three Vehicles can enter the One Vehicle. Because all four statements are one, therefore there is only the One Vehicle and nothing else. Secondly, using the One Vehicle to explain the Three Vehicles clarifies non-difference. Conceal and reveal the four statements. Think about it in reverse. Therefore, there are only the Three Vehicles, and no One Vehicle. This will be discussed in the Common Teaching below. Secondly, not one. This is the three within one, and the above is the one within three. This is the gate of non-oneness. Thus, it clarifies non-difference without destroying non-oneness. Furthermore, this non-oneness is the aspect division gate above. This non-difference is the all-encompassing gate here. Secondly, the Common Teaching has two aspects. First, it distinguishes the various Vehicles, then it merges the root and branches. The first aspect has six layers. First, it clarifies the One Vehicle, which has seven aspects. First, it clarifies the One Vehicle by interweaving the Dharma characteristics. For example, in the Three Vehicles, there are also discussions of Indra's net (因陀羅網) and subtle matters, but the main and supporting elements are incomplete. Or it may also discuss the Lotus Treasury World (華藏世界), but not discuss the ten equalities. Or in the One Vehicle, there are also aspects of the Three Vehicle Dharmas, such as the ten eyes also having five eyes, and the ten powers also having six powers, but the meanings are all different. Thus, the One Vehicle extends to the Three Vehicles, and the Three Vehicles participate in the One Vehicle. Thus, the two schools connect and link together, guiding and attracting to form the root and desires, causing them to enter the Distinct Teaching One Vehicle. Secondly, it is about expedient means of embracing. The Three Vehicles and other Dharmas are all expedient means for the One Vehicle, so they are all called the One Vehicle. Therefore, the sutra says, 'All that is done is for the sake of one great matter,' and so on. Thirdly, it distinguishes based on what flows from it. The Three Vehicles and so on all flow from the One Vehicle. Therefore, the sutra says, 'What you are practicing is the Bodhisattva path,' and so on. Also, the sutra says, 'Vinaya is the Mahayana.' Fourthly, it is about the gate of superiority. It takes the Mahayana within the Three Vehicles as the One Vehicle. Although there are differences in provisional and real when viewed from the Distinct Teaching, they are both vehicles ridden by Bodhisattvas. Therefore, the sutra says, 'Only this one fact is true, the other two are not real.' It also says, 'The two are spoken of for the sake of cessation.' This passage has two meanings. First, if viewed from the Distinct Teaching above, the other two are the Small and Great Vehicles. Although the sharpness and dullness of the Hearers and others are different, they all aim for the same period.
小果故。開一異三故。若望同教即聲聞等為二也。又融大同一故。五約教事深細。如經云。我常在靈山等。六約八義意趣。依攝論。如問答中辨。七約十義方便。如孔目中說。依上諸義即三乘等併名一乘。皆隨本宗定故。主伴不具故。是同非別也。二明二乘有三種。一者一乘三乘名為二乘。謂如經中四衢所授並臨門三車。此中合愚法同迴心。俱是小乘。故有二耳。二者大乘小乘為二乘。此則合一同三。開愚法異迴心。三者聲聞緣覺為二乘。此通愚法及迴心。又初約一乘。次約三乘。后約小乘。準可知之。三明三乘亦有三種。一者一乘三乘小乘名為三乘。此為顯法本末故。上開一乘下開愚法。故有三也。以經中愚法二乘並在所引諸子中。故。知三乘外別有小乘。三車引諸子。故知小乘外別有三乘。三人俱出至露地已。更別授大白牛車。故知三乘外別有一乘。問何以得知愚法二乘在所引中耶。答以彼愚法約大乘終教已去並不名究竟出三界故。何以故。以人執煩惱未永斷故。但能折伏而已。故彌勒所問經論云。一切聲聞辟支佛人。不能如實修四無量。不能究竟斷諸煩惱。但能折伏一切煩惱故也。又經云。汝等所得涅槃非真滅度。又經云。若不信此法得阿羅漢果。無有是處。又大品云。故得阿羅漢等果。當學般若波羅蜜。是故
【現代漢語翻譯】 小果故（因為證得的是小乘果位）。開一異三故（因為開顯一乘、區分一乘和三乘的差異）。若望同教即聲聞等為二也（如果從相同的教義來看，聲聞等同於二乘）。又融大同一故（又因為融合爲大同一乘的緣故）。 五約教事深細（第五，從教義的深淺細微來區分）。如經云：『我常在靈山等』（例如經中所說：『我常在靈鷲山』等）。六約八義意趣（第六，從八種意義的意趣來區分）。依攝論（依據《攝大乘論》）。如問答中辨（如同在問答中辨析）。七約十義方便（第七，從十種意義的方便來區分）。如孔目中說（如同在條目中說明）。依上諸義即三乘等併名一乘（依據以上各種意義，三乘等都可稱為一乘）。皆隨本宗定故（都隨各自的宗派而定）。主伴不具故（因為主伴關係不完備的緣故）。是同非別也（是相同而不是差別）。 二明二乘有三種（第二，說明二乘有三種）。一者一乘三乘名為二乘（第一種，將一乘和三乘合稱為二乘）。謂如經中四衢所授並臨門三車（例如經中所說的在四通八達的路口授予，以及在門口停放的三輛車）。此中合愚法同迴心（這裡將愚法和迴心歸為一類）。俱是小乘（都是小乘）。故有二耳（所以說是二乘）。二者大乘小乘為二乘（第二種，將大乘和小乘稱為二乘）。此則合一同三（這裡將一乘和三乘歸為一類）。開愚法異迴心（區分愚法和迴心）。三者聲聞緣覺為二乘（第三種，將聲聞和緣覺稱為二乘）。此通愚法及迴心（這包括愚法和迴心）。又初約一乘（又，最初說一乘）。次約三乘（其次說三乘）。后約小乘（最後說小乘）。準可知之（可以依此推知）。 三明三乘亦有三種（第三，說明三乘也有三種）。一者一乘三乘小乘名為三乘（第一種，將一乘、三乘和小乘合稱為三乘）。此為顯法本末故（這是爲了顯示法的本末緣故）。上開一乘下開愚法（上面開顯一乘，下面開顯愚法）。故有三也（所以說是三乘）。以經中愚法二乘並在所引諸子中（因為經中愚法二乘都在所引導的諸子中）。故知三乘外別有小乘（所以知道三乘之外另有小乘）。三車引諸子（三車引導諸子）。故知小乘外別有三乘（所以知道小乘之外另有三乘）。三人俱出至露地已（三個人都出來到達空曠之地后）。更別授大白牛車（另外授予大白牛車）。故知三乘外別有一乘（所以知道三乘之外另有一乘）。 問何以得知愚法二乘在所引中耶（問：如何得知愚法二乘在所引導的諸子中呢）？答以彼愚法約大乘終教已去並不名究竟出三界故（答：因為那些愚法之人，就大乘終教而言，並不能究竟超出三界）。何以故（為什麼呢）？以人執煩惱未永斷故（因為他們執著煩惱，沒有永遠斷除的緣故）。但能折伏而已（只能折伏而已）。故彌勒所問經論云（所以《彌勒所問經論》說）：『一切聲聞辟支佛人，不能如實修四無量（一切聲聞、辟支佛之人，不能如實地修習四無量心），不能究竟斷諸煩惱（不能究竟斷除各種煩惱），但能折伏一切煩惱故也（只能折伏一切煩惱的緣故）。』又經云（又經中說）：『汝等所得涅槃非真滅度（你們所得到的涅槃不是真正的滅度）。』又經云（又經中說）：『若不信此法得阿羅漢果，無有是處（如果不相信此法而能得到阿羅漢果，是沒有這種道理的）。』又大品云（又《大品般若經》說）：『故得阿羅漢等果，當學般若波羅蜜（所以得到阿羅漢等果位，應當學習般若波羅蜜）。』是故（因此）。
【English Translation】 Little fruit, therefore (because what is attained is the fruit of the Lesser Vehicle). Opening one, differing three, therefore (because it reveals the One Vehicle and distinguishes the differences between the One Vehicle and the Three Vehicles). If viewed from the same teachings, the Śrāvakas (hearers) and others are considered two vehicles (if viewed from the perspective of the same teachings, Śrāvakas, etc., are equivalent to the Two Vehicles). Furthermore, merging into the Great Unity, therefore (furthermore, because of merging into the Great Unity of the One Vehicle). Fifth, distinguishing based on the depth and subtlety of the teachings (fifth, distinguishing based on the depth and subtlety of the teachings). As the Sutra says, 'I am always on Vulture Peak, etc.' (as the Sutra says, 'I am always on Vulture Peak, etc.'). Sixth, distinguishing based on the meaning and intent of the eight meanings (sixth, distinguishing based on the meaning and intent of the eight meanings). According to the Śrāvakabhūmi (according to the Śrāvakabhūmi). As explained in the questions and answers (as explained in the questions and answers). Seventh, distinguishing based on the expedient means of the ten meanings (seventh, distinguishing based on the expedient means of the ten meanings). As described in the table of contents (as described in the table of contents). According to the above meanings, the Three Vehicles, etc., are all called the One Vehicle (according to the above meanings, the Three Vehicles, etc., can all be called the One Vehicle). All are determined according to their respective schools (all are determined according to their respective schools). Because the principal and accompanying are not complete (because the principal and accompanying relationships are not complete). They are the same, not different (they are the same, not different). Second, explaining that there are three types of Two Vehicles (second, explaining that there are three types of Two Vehicles). First, the One Vehicle and the Three Vehicles are called the Two Vehicles (first, the One Vehicle and the Three Vehicles are collectively called the Two Vehicles). As in the Sutra, the giving at the four crossroads and the three carts at the gate (as in the Sutra, the giving at the four crossroads and the three carts at the gate). Here, the ignorant Dharma and the those who turn their minds are combined (here, the ignorant Dharma and those who turn their minds are classified together). Both are Lesser Vehicle (both are Lesser Vehicle). Therefore, there are two (therefore, it is said to be two vehicles). Second, the Great Vehicle and the Lesser Vehicle are the Two Vehicles (second, the Great Vehicle and the Lesser Vehicle are called the Two Vehicles). Here, the One and the Three are combined (here, the One and the Three are classified together). Distinguishing the ignorant Dharma from those who turn their minds (distinguishing the ignorant Dharma from those who turn their minds). Third, the Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) are the Two Vehicles (third, the Śrāvakas and Pratyekabuddhas are called the Two Vehicles). This includes the ignorant Dharma and those who turn their minds (this includes the ignorant Dharma and those who turn their minds). Furthermore, first speaking of the One Vehicle (furthermore, first speaking of the One Vehicle). Next, speaking of the Three Vehicles (next, speaking of the Three Vehicles). Finally, speaking of the Lesser Vehicle (finally, speaking of the Lesser Vehicle). It can be known accordingly (it can be known accordingly). Third, explaining that there are also three types of Three Vehicles (third, explaining that there are also three types of Three Vehicles). First, the One Vehicle, the Three Vehicles, and the Lesser Vehicle are called the Three Vehicles (first, the One Vehicle, the Three Vehicles, and the Lesser Vehicle are collectively called the Three Vehicles). This is to reveal the origin and end of the Dharma (this is to reveal the origin and end of the Dharma). Above, revealing the One Vehicle, below, revealing the ignorant Dharma (above, revealing the One Vehicle, below, revealing the ignorant Dharma). Therefore, there are three (therefore, it is said to be three vehicles). Because in the Sutra, the ignorant Dharma and the Two Vehicles are all among the guided children (because in the Sutra, the ignorant Dharma and the Two Vehicles are all among the guided children). Therefore, it is known that there is a separate Lesser Vehicle outside the Three Vehicles (therefore, it is known that there is a separate Lesser Vehicle outside the Three Vehicles). The three carts guide the children (the three carts guide the children). Therefore, it is known that there are separate Three Vehicles outside the Lesser Vehicle (therefore, it is known that there are separate Three Vehicles outside the Lesser Vehicle). After the three people all come out to the open ground (after the three people all come out to the open ground). A great white ox cart is separately given (a great white ox cart is separately given). Therefore, it is known that there is a separate One Vehicle outside the Three Vehicles (therefore, it is known that there is a separate One Vehicle outside the Three Vehicles). Question: How is it known that the ignorant Dharma and the Two Vehicles are among the guided children? (Question: How is it known that the ignorant Dharma and the Two Vehicles are among the guided children?). Answer: Because those with ignorant Dharma, in terms of the final teachings of the Great Vehicle, are not considered to have ultimately transcended the Three Realms (Answer: Because those with ignorant Dharma, in terms of the final teachings of the Great Vehicle, are not considered to have ultimately transcended the Three Realms). Why? (Why?). Because their attachment to afflictions has not been permanently severed (because their attachment to afflictions has not been permanently severed). They can only subdue them (they can only subdue them). Therefore, the Maitreya-paripṛcchā-sūtra says (therefore, the Maitreya-paripṛcchā-sūtra says): 'All Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) cannot truly cultivate the Four Immeasurables (all Śrāvakas and Pratyekabuddhas cannot truly cultivate the Four Immeasurables), they cannot ultimately cut off all afflictions (they cannot ultimately cut off all afflictions), but can only subdue all afflictions' (but can only subdue all afflictions).' Furthermore, the Sutra says (furthermore, the Sutra says): 'The Nirvana you have attained is not true liberation' (the Nirvana you have attained is not true liberation). Furthermore, the Sutra says (furthermore, the Sutra says): 'If one does not believe in this Dharma and attains the Arhat fruit, there is no such possibility' (if one does not believe in this Dharma and attains the Arhat fruit, there is no such possibility). Furthermore, the Mahāprajñāpāramitā-sūtra says (furthermore, the Mahāprajñāpāramitā-sūtra says): 'Therefore, having attained the Arhat fruit, one should study the Prajñāpāramitā' (therefore, having attained the Arhat fruit, one should study the Prajñāpāramitā). Therefore (therefore).
當知。羅漢實義在大乘中。是故大乘必具三也。故普超三昧經云。如此大乘中亦有三乘。則為三藏。謂聲聞藏緣覺藏菩薩藏。唯大乘中得有三藏。餘二乘中則無此也。入大乘論中。亦同此說。是故當知。門外三車不通愚法。以法華非小乘故。其瑜伽聲聞抉擇及雜集等論。辨聲聞等教行位果及斷惑分齊。與婆沙俱舍等不同者。是其事也。是故當知。一乘三乘小乘分齊別也。由此義故。大智度論云。般若波羅蜜有二種。一共二不共。言共者。謂此摩訶衍經。及余方等經。共諸聲聞眾集共說故。不共者。如不思議經不與聲聞共說故。解云。不思議經者。彼論自指華嚴是也。以其唯說別教一乘。故名不共。義準知之。如四阿含經。名不共。以唯說愚法二乘教故。如大品等經。共集三乘眾。通說三乘法。具獲三乘益。故云共也。此中通大之小非愚法。通小之大非一乘。依此三義故。梁攝論云。善成立有三種。一小乘。二三乘。三一乘。其第三最居上故。名善成立。即其事也。若言說大品等時一音異解得小果故有三乘者。說華嚴時何不異解得小果耶。又說增一等時。何不異解得大果耶。是故當知。三宗各別。理不疑也。二者大乘中乘小乘為三乘。此有三義。一則融一乘同大乘。合愚法同小乘故唯三也。教理可知。此約一乘辨。二則
【現代漢語翻譯】 現代漢語譯本：應當知曉，羅漢（Arhat，斷盡煩惱，證入涅槃的修行者）的真實意義存在於大乘（Mahayana，佛教的一個主要流派，強調菩薩道）之中。因此，大乘必然具備三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）。所以《普超三昧經》說：『如此大乘中也有三乘，即為三藏（Tripitaka，佛教經典的總稱）。』指的是聲聞藏（Sravaka Pitaka，聲聞弟子的經典）、緣覺藏（Pratyekabuddha Pitaka，緣覺的經典）、菩薩藏（Bodhisattva Pitaka，菩薩的經典）。只有在大乘中才有三藏，其餘二乘（聲聞乘、緣覺乘）中則沒有這些。《入大乘論》中也同樣這樣說。因此應當知曉，門外的三車（比喻佛陀用不同的教法引導眾生）不適用于愚法（指小乘的教法）。因為《法華經》（Lotus Sutra）不是小乘（Hinayana，佛教的一個流派，注重個人解脫）的經典。至於《瑜伽師地論·聲聞地抉擇》、《雜集論》等論典，辨析聲聞等的教、行、位、果以及斷惑的程度，與《婆沙論》、《俱舍論》等不同，這是事實。因此應當知曉，一乘（Ekayana，唯一的成佛之道）、三乘、小乘的區分是不同的。由於這個道理，《大智度論》（Mahaprajnaparamita Sastra）說：『般若波羅蜜（Prajnaparamita，智慧到彼岸）有兩種，一是共，二是不共。』所說的『共』，是指這部《摩訶衍經》（Mahayana Sutra，大乘經典），以及其他的方等經（Vaipulya Sutra，廣大的經典），與諸聲聞眾共同集會共同宣說。『不共』，例如《不思議經》（不可思議的經典），不與聲聞共同宣說。解釋說，《不思議經》就是這部論典自己指的《華嚴經》（Avatamsaka Sutra）。因為它只說別教一乘（特殊的、獨立的成佛之道），所以名為『不共』。依此義類推可知，例如《四阿含經》（Agama Sutra，原始佛教經典），名為『不共』，因為它只說愚法二乘的教法。例如《大品般若經》（Mahaprajnaparamita Sutra），共同集會三乘的聽眾，普遍宣說三乘的法，都獲得三乘的利益，所以稱為『共』。這裡所說的通於大乘的小乘不是愚法，通於小乘的大乘不是一乘。依據這三種意義，梁代的《攝大乘論》（Mahayana-samgraha）說：『善成立有三種，一是小乘，二是三乘，三是一乘。』這第三種最為殊勝，所以名為『善成立』，就是這個意思。如果說宣講《大品般若經》等經典時，同一種聲音不同的理解，得到小乘的果位，所以有三乘，那麼宣講《華嚴經》時，為什麼不能不同的理解得到小乘的果位呢？又宣講《增一阿含經》（Ekottara Agama Sutra）等經典時，為什麼不能不同的理解得到大乘的果位呢？因此應當知曉，三宗（小乘、大乘、一乘）各自不同，道理上沒有疑問。二是大乘、中乘、小乘為三乘。這有三種意義，一是融合一乘等同於大乘，合併愚法等同於小乘，所以只有三乘。教理可以知道。這是依據一乘來辨別的。二是 現代漢語譯本：則
【English Translation】 English version: It should be known that the true meaning of Arhat (one who has extinguished all afflictions and attained Nirvana) lies within Mahayana (a major branch of Buddhism emphasizing the Bodhisattva path). Therefore, Mahayana necessarily possesses the Three Vehicles (Triyana: Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). Hence, the Sutra of Universal Transcendence Samadhi states: 'Thus, within this Mahayana, there are also Three Vehicles, which are the Three Pitakas (Tripitaka: the complete collection of Buddhist scriptures).' These refer to the Sravaka Pitaka (the scriptures of Sravaka disciples), the Pratyekabuddha Pitaka (the scriptures of Pratyekabuddhas), and the Bodhisattva Pitaka (the scriptures of Bodhisattvas). Only in Mahayana are there the Three Pitakas; the other Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) do not have these. The Treatise on Entering the Mahayana also says the same. Therefore, it should be known that the Three Carts outside the gate (a metaphor for the Buddha using different teachings to guide beings) do not apply to the 'foolish Dharma' (referring to the teachings of the Hinayana). This is because the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) is not a Hinayana (a branch of Buddhism focusing on individual liberation) scripture. As for treatises such as the Yogacarabhumi-sastra, Sravaka-bhumi-viniscaya, and Samuccaya-sastra, which analyze the teachings, practices, stages, fruits, and degrees of affliction elimination of Sravakas, etc., and differ from the Abhidharma-mahāvibhāṣā-śāstra and Abhidharmakośa-bhāṣya, this is indeed the case. Therefore, it should be known that the distinctions between the One Vehicle (Ekayana: the single path to Buddhahood), the Three Vehicles, and the Hinayana are different. Due to this reason, the Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom) states: 'Prajnaparamita (Perfection of Wisdom) has two aspects: common and uncommon.' The 'common' refers to this Mahayana Sutra and other Vaipulya Sutras (extensive scriptures), which are jointly assembled and spoken with the Sravaka assembly. The 'uncommon' refers to scriptures such as the Acintya-nirdeśa-sūtra (Inconceivable Teaching Sutra), which are not spoken jointly with Sravakas. The explanation is that the Acintya-nirdeśa-sūtra is the Avatamsaka Sutra (Flower Garland Sutra) that the treatise itself refers to. Because it only speaks of the distinct teaching of the One Vehicle (a special, independent path to Buddhahood), it is called 'uncommon.' By analogy, it can be known that the Four Agamas (Agama Sutras: early Buddhist scriptures) are called 'uncommon' because they only speak of the foolish Dharma of the Two Vehicles. Sutras such as the Mahaprajnaparamita Sutra jointly assemble the audience of the Three Vehicles, universally expound the Dharma of the Three Vehicles, and all obtain the benefits of the Three Vehicles, so they are called 'common.' The Hinayana that is connected to the Mahayana here is not the foolish Dharma, and the Mahayana that is connected to the Hinayana is not the One Vehicle. Based on these three meanings, the Mahayana-samgraha (Compendium of Mahayana) of the Liang Dynasty states: 'Well-established has three types: Hinayana, Three Vehicles, and One Vehicle.' This third type is the most supreme, so it is called 'well-established,' which is the meaning. If it is said that when expounding sutras such as the Mahaprajnaparamita Sutra, the same sound with different understandings leads to the fruit of the Hinayana, so there are Three Vehicles, then why, when expounding the Avatamsaka Sutra, can't different understandings lead to the fruit of the Hinayana? Also, when expounding sutras such as the Ekottara Agama Sutra, why can't different understandings lead to the fruit of the Mahayana? Therefore, it should be known that the three schools (Hinayana, Mahayana, and One Vehicle) are each different, and there is no doubt in principle. Second, Mahayana, Middle Vehicle, and Hinayana are the Three Vehicles. This has three meanings: first, merging the One Vehicle is equivalent to Mahayana, and merging the foolish Dharma is equivalent to Hinayana, so there are only Three Vehicles. The teachings and principles can be known. This is distinguished based on the One Vehicle. Second, English version: then
大乘中自有三乘。如上所說。三則小乘中亦有三。如小論中自有聲聞法緣覺法及佛法。此中佛法但慈悲愛行等。異於二乘故也。四者戒為四乘。亦有三種。一謂一乘三乘為四。此則開一異三。合二聲聞故也。二謂一乘三乘小乘人天為四。此總開意也。三謂三乘人天為四。準上可知。五者或為五乘亦有三種。一謂一乘三乘小乘為五。二謂三乘人天為五。三謂佛與二乘天及梵亦為五。並準釋可知。六者或無量乘。謂一切法門也。故此經云。於一世界中。聞說一乘者。或二三四五。乃至無量乘。此之謂也。上來分乘竟。二融本末者。此同文說諸乘等會融無二同一法界。有其二門。一泯權歸實門。即一乘教也。二攬實成權門。則三乘教等也。初則不壞權而即泯故。三乘即一乘而不礙三。后則不異實而即權故。一乘即三乘而不礙一。是故一三融攝體無二也。問若爾二門俱齊。如何復說有權實耶。答義門異故權實恒存。理遍通故全體無二。何者謂權起必一向賴於實。是故攬實實不失。實現。未必一向藉于權。故泯權權不立。是故三乘即一雖具存壞竟必有盡。一乘即三雖具隱顯竟恒無盡。由此镕融有其四句。一或唯一乘。謂如別教。二或唯三乘。如三乘等教。以不知一故。或亦一亦三。如同教。四或非一非三。如上果海。此四義中。
【現代漢語翻譯】 現代漢語譯本 大乘中本身就包含三乘（Sānyāna，指聲聞乘、緣覺乘、菩薩乘）。如上所述，小乘中也有三乘。例如，《小論》中自有聲聞法、緣覺法和佛法。這裡所說的佛法，只是慈悲愛行等方面異於聲聞乘和緣覺乘的修行者。四者，以戒律為基礎，可以分為四乘，也有三種分法。第一種是將一乘和三乘視為四乘，這是因為將一乘分開，又將聲聞乘和緣覺乘合併的緣故。第二種是將一乘、三乘、小乘、人天道視為四乘，這是總體的劃分。第三種是將三乘和人天道視為四乘，參照上面的解釋就可以理解。五者，或者分為五乘，也有三種分法。第一種是將一乘、三乘、小乘分為五乘。第二種是將三乘、人天道分為五乘。第三種是將佛、二乘（聲聞乘和緣覺乘）、天道和梵天道也視為五乘，參照上面的解釋就可以理解。六者，或者有無量乘，指的是一切法門。所以這部經中說：『在一個世界中，聽到說一乘的，或者二乘、三乘、四乘、五乘，乃至無量乘。』說的就是這個意思。以上是分乘的解釋。第二部分是融合本末，這部分內容是說各種乘最終會融合，沒有差別，歸於同一法界。這有兩種途徑。一是泯權歸實門，也就是一乘的教義。二是攬實成權門，也就是三乘的教義等。前者是不破壞權巧方便而歸於真實，所以三乘即是一乘，但不妨礙三乘的存在。後者是不異於真實而運用權巧方便，所以一乘即是三乘，但不妨礙一乘的存在。因此，一乘和三乘融合，本體沒有差別。問：如果這樣，兩種途徑都一樣，為什麼還要說有權巧方便和真實呢？答：義理的角度不同，所以權巧方便和真實恒常存在。理體普遍融通，所以全體沒有差別。為什麼這麼說呢？因為權巧方便的生起必定完全依賴於真實，所以運用真實，真實不會失去。而真實的顯現，未必完全藉助權巧方便，所以泯除權巧方便，權巧方便就不存在了。因此，三乘即是一乘，雖然暫時存在，最終必定有盡頭。一乘即是三乘，雖然暫時隱沒，最終恒常沒有盡頭。由此，融合有四句：一是或者只有一乘，比如別教。二是或者只有三乘，比如三乘等教，因為不知道一乘的緣故。三是或者既是一乘又是三乘，如同教。四是或者非一乘也非三乘，比如上面的果海。在這四種意義中。
【English Translation】 English version Within the Mahayana itself, there are the Three Vehicles (Sānyāna, referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). As mentioned above, there are also three vehicles within the Hinayana. For example, in the 'Śrāvakabhumi', there are the Śrāvakayāna, the Pratyekabuddhayāna, and the Buddhayāna. Here, the Buddhayāna is distinguished from the other two vehicles only by its aspects of compassion, love, and practice. Fourth, based on precepts, one can divide into Four Vehicles, which also has three interpretations. The first is to consider the One Vehicle and the Three Vehicles as Four Vehicles, because it separates the One Vehicle and merges the Śrāvakayāna and Pratyekabuddhayāna. The second is to consider the One Vehicle, Three Vehicles, Hinayana, and the paths of humans and gods as Four Vehicles, which is a general division. The third is to consider the Three Vehicles and the paths of humans and gods as Four Vehicles, which can be understood by referring to the above explanations. Fifth, or divided into Five Vehicles, which also has three interpretations. The first is to divide the One Vehicle, Three Vehicles, and Hinayana into Five Vehicles. The second is to divide the Three Vehicles and the paths of humans and gods into Five Vehicles. The third is to consider the Buddha, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), the paths of gods and Brahma as Five Vehicles, which can be understood by referring to the above explanations. Sixth, or there are immeasurable vehicles, referring to all Dharma gates. Therefore, this sutra says: 'In one world, hearing the teaching of the One Vehicle, or Two Vehicles, Three Vehicles, Four Vehicles, Five Vehicles, and even immeasurable vehicles.' This is what it means. The above is the explanation of dividing the vehicles. The second part is the integration of the fundamental and the derivative, which says that the various vehicles will eventually integrate, without difference, and return to the same Dharmadhatu. There are two paths to this. One is the 'Mǐn Quán Guī Shí Mén' (Gate of Abandoning the Provisional and Returning to the Real), which is the doctrine of the One Vehicle. The other is the 'Lǎn Shí Chéng Quán Mén' (Gate of Embracing the Real to Establish the Provisional), which is the doctrine of the Three Vehicles, etc. The former does not destroy the provisional means but returns to the real, so the Three Vehicles are the One Vehicle, but it does not hinder the existence of the Three Vehicles. The latter does not differ from the real but uses provisional means, so the One Vehicle is the Three Vehicles, but it does not hinder the existence of the One Vehicle. Therefore, the One Vehicle and the Three Vehicles integrate, and the essence is without difference. Question: If so, if the two paths are the same, why is it still said that there are provisional means and reality? Answer: The perspectives of the doctrines are different, so the provisional means and reality always exist. The principle is universally integrated, so the whole is without difference. Why is this said? Because the arising of provisional means must completely rely on reality, so using reality, reality will not be lost. And the manifestation of reality does not necessarily rely entirely on provisional means, so abandoning provisional means, provisional means will not exist. Therefore, the Three Vehicles are the One Vehicle, although temporarily existing, will eventually have an end. The One Vehicle is the Three Vehicles, although temporarily hidden, will eventually be without end. Therefore, the integration has four sentences: One is that there is only the One Vehicle, such as the Separate Teaching. Two is that there are only the Three Vehicles, such as the Three Vehicle teachings, because they do not know the One Vehicle. Three is that it is both the One Vehicle and the Three Vehicles, like the Common Teaching. Four is that it is neither the One Vehicle nor the Three Vehicles, such as the above-mentioned Ocean of Fruition. In these four meanings.
隨於一門皆全收法體。是故諸乘或存或壞。而不相礙也。準思可解。余釋乘明體等。並如別說。上來明建立一乘竟。
第二教義攝益者。此門有二。先辨教義分齊。后明攝益分齊。初中又二。先示相。后開合。初中有三義。一者如露地牛車自有教義。謂十十無盡主伴具足。如華嚴說。此當別教一乘。二者如臨門三車自有教義。謂界內示為教得出為義。仍教義即無分。此當三乘教。如余經及瑜伽等說。三者以臨門三車為開方便教。界外別授大白牛車。方為示真實義。此當同教一乘。如法華經說。二開合者有二。先別。后總。別中一乘三乘各有三句。三乘三句者或具教義。約三乘自宗說。或唯教非義。約同教一乘說。或俱非教義。約別教一乘說。為彼所目故也。一乘三句者。或具教義。約自別教說。或唯義非教。約同教說。或俱非教義。唯約三乘教說。隱彼無盡教義故。后總者。或教義俱教。以三乘望一乘故。或教義俱義。以一乘望三乘故。或具此三句約同教說。或皆具教義。各隨自宗差別說矣。二明攝益分齊者。于中有三。一或唯攝界內機令得出世益。即以為究竟。此約三乘當宗說。亦如瑜伽等辨。二或攝界外機。令得出出世益方為究竟。此有二種。若先以三乘令其得出。后乃方便得一乘者。此即一乘三乘和合說
【現代漢語翻譯】 現代漢語譯本 隨於一門皆能完全領會佛法的整體。因此，各種乘（Yana，佛教的交通工具，比喻不同的修行方法）或者存在，或者消亡，都不會互相妨礙。參照以上思路可以理解。其餘解釋乘的體性等等，都如其他地方所說。以上說明了建立一乘（Ekayana，唯一佛乘）的意義。
第二，關於教義的攝受和利益：這一部分分為兩個方面。首先辨別教義的界限，然後說明攝受和利益的界限。在第一個方面又分為兩個部分：首先展示現象，然後進行開合（區分與綜合）。在展示現象中包含三種意義：第一種，就像露天場地上的牛車，它本身就具有教義。指的是十十無盡的主伴關係都具備，如《華嚴經》所說。這相當於別教一乘（區別于其他教義的唯一佛乘）。第二種，就像門前的三車（羊車、鹿車、牛車，比喻聲聞乘、緣覺乘、菩薩乘），它本身就具有教義。指的是在界內（三界之內）展示為教，得出世為義，但教和義並沒有區分。這相當於三乘教，如其他經典和《瑜伽師地論》等所說。第三種，以門前的三車作為開啟方便之教，在界外另外授予大白牛車（比喻佛乘），這才是展示真實的意義。這相當於同教一乘（共同趨向佛果的唯一佛乘），如《法華經》所說。
二、開合（區分與綜合）分為兩個方面：首先是區分，然後是綜合。在區分中，一乘和三乘各有三種說法。三乘的三種說法是：或者具備教和義，這是從三乘各自的宗義來說的；或者只有教而沒有義，這是從同教一乘來說的；或者教和義都不具備，這是從別教一乘來說的，因為那是他們所追求的目標。一乘的三種說法是：或者具備教和義，這是從自身別教來說的；或者只有義而沒有教，這是從同教來說的；或者教和義都不具備，這是僅僅從三乘教來說的，因為隱藏了那無盡的教義。
然後是綜合：或者教和義都是教，這是用三乘來衡量一乘的緣故；或者教和義都是義，這是用一乘來衡量三乘的緣故；或者具備這三種說法，這是從同教來說的；或者都具備教和義，各自隨著自己宗派的差別來說明。
二、說明攝受和利益的界限：其中有三種情況。第一種，或者僅僅攝受界內的根機，使他們得到出世的利益，就認為這是究竟。這是從三乘的本宗來說的，也如《瑜伽師地論》等所辨析的。第二種，或者攝受界外的根機，使他們得到超出世間的利益才認為是究竟。這有兩種情況：如果先用三乘使他們得出世，然後才方便地得到一乘，這就是一乘和三乘的和合說法。
【English Translation】 English version Fully embracing the entire Dharma body through any single path. Therefore, the various Yanas (vehicles, referring to different paths of practice in Buddhism) either exist or cease without hindering each other. This can be understood by referring to the above ideas. Other explanations regarding the nature of the Yanas, etc., are as described elsewhere. The above explains the meaning of establishing the Ekayana (One Vehicle, the single Buddha Vehicle).
Second, regarding the embracing and benefiting of teachings and principles: This section is divided into two aspects. First, distinguish the boundaries of teachings and principles, and then explain the boundaries of embracing and benefiting. In the first aspect, there are two parts: first, show the phenomena, and then perform opening and closing (distinguishing and synthesizing). Showing the phenomena includes three meanings: First, like a bullock cart in an open field, it inherently possesses teachings and principles. This refers to the complete ten-ten inexhaustible principal-attendant relationship, as described in the Avatamsaka Sutra (Huayan Jing). This corresponds to the Distinct Teaching of the One Vehicle (Ekayana), which is distinct from other teachings. Second, like the three carts at the gate (sheep cart, deer cart, and bullock cart, symbolizing the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), it inherently possesses teachings and principles. This refers to showing the teachings within the realm (within the Three Realms) and attaining liberation as the meaning, but the teachings and meaning are not distinguished. This corresponds to the Three Vehicle teaching, as described in other sutras and the Yogacarabhumi-sastra (Yujia shidi lun), etc. Third, using the three carts at the gate as the teaching of expedient means, and separately bestowing the great white bullock cart (symbolizing the Buddha Vehicle) outside the realm, this is the true meaning being shown. This corresponds to the Common Teaching of the One Vehicle, as described in the Lotus Sutra (Fahua Jing).
Two, opening and closing (distinguishing and synthesizing) is divided into two aspects: first, distinguishing, and then synthesizing. In distinguishing, the One Vehicle and the Three Vehicles each have three statements. The three statements of the Three Vehicles are: either possessing both teaching and meaning, which is from the perspective of the Three Vehicles' own doctrines; or only having teaching but not meaning, which is from the perspective of the Common Teaching of the One Vehicle; or possessing neither teaching nor meaning, which is from the perspective of the Distinct Teaching of the One Vehicle, because that is the goal they are pursuing. The three statements of the One Vehicle are: either possessing both teaching and meaning, which is from the perspective of its own Distinct Teaching; or only having meaning but not teaching, which is from the perspective of the Common Teaching; or possessing neither teaching nor meaning, which is only from the perspective of the Three Vehicle teaching, because it conceals the inexhaustible teachings and principles.
Then there is synthesis: either teaching and meaning are both teaching, because the Three Vehicles are used to measure the One Vehicle; or teaching and meaning are both meaning, because the One Vehicle is used to measure the Three Vehicles; or possessing these three statements, which is from the perspective of the Common Teaching; or all possess teaching and meaning, each explaining according to the differences of their own school.
Two, explaining the boundaries of embracing and benefiting: There are three situations. First, either only embracing the faculties within the realm, causing them to attain the benefit of transcending the world, and considering this to be ultimate. This is from the perspective of the Three Vehicles' own school, as analyzed in the Yogacarabhumi-sastra (Yujia shidi lun), etc. Second, either embracing the faculties outside the realm, causing them to attain the benefit of transcending the world, and considering this to be ultimate. There are two situations: if first using the Three Vehicles to cause them to transcend the world, and then expediently attaining the One Vehicle, this is the combined statement of the One Vehicle and the Three Vehicles.
故屬同教攝。亦名回三入一教。此如法華經說。若先於一乘已成解行。後於出世身上證彼法者。即屬別教一乘攝。此如小相品說。三或通攝二機令得二益。此亦有二。若先以三乘引出。后令得一乘。亦是三一和合攝機成二益。故屬同教。此如法華經說。若界內見聞。出世得法。出出世證成。或界內通見聞解行。出世唯解行。出出世唯證入。此等屬別教一乘。此如華嚴說。第三敘今古立教者。謂古今諸賢所立教門差別非一。且略敘十家以為龜鏡。一依菩提流支。依維摩經等。立一音教。謂一切聖教皆是一音一味一雨等霔。但以眾生根行不同。隨機異解遂有多種。如克其本。唯是如來一圓音教。故經云。佛以一音演說法眾生隨類各得解等是也。二依護法師等。依楞伽等經。立漸頓二教。謂以先習小乘后趣大乘。大由小起故名為漸。亦大小俱陳故。即涅槃等教是也。如直往菩薩等。大不由小故名為頓。亦以無小故。即華嚴是也。遠法師等後代諸德多同此說。三依光統律師立三種教。謂漸頓圓。光師釋意。以根未熟先說無常后說常。先說空后說不空。深妙之義。如是漸次而說故名漸教。為根熟者。於一法門具足演說一切佛法。常與無常。空與不空。同時俱說更無漸次。故名頓教。為于上達分階佛境者。說于如來無礙解脫究竟果
【現代漢語翻譯】 現代漢語譯本： 因此，這種情況屬於同教所攝，也稱為回三入一教。這就像《法華經》所說，如果有人先在一乘（Ekayana，唯一佛乘）中成就了理解和修行，然後在出世（Lokottara，超越世間）的境界上證得了那個法，就屬於別教一乘所攝。這就像《小相品》所說。或者，（一乘）普遍地攝受兩種根機，使他們獲得兩種利益。這種情況也有兩種：如果先用三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）引導他們出來，然後讓他們得到一乘，這也是三一和合攝受根機，成就兩種利益，因此屬於同教。這就像《法華經》所說。如果在界內（Dhatu，三界）見聞，在出世境界得法，在出出世境界證成；或者在界內普遍地見聞、理解和修行，在出世境界唯有理解和修行，在出出世境界唯有證入，這些都屬於別教一乘。這就像《華嚴經》所說。 第三，敘述今古建立教法的人。所謂古今諸位賢者所建立的教法門徑，差別不止一種。且略微敘述十家，作為借鑑。第一家，依據菩提流支（Bodhiruci，北魏時期的著名譯經師），依據《維摩經》等，建立一音教。認為一切聖教都是一音一味一雨等同的降注，只是因為眾生的根性和行為不同，隨著根機而有不同的理解，因此有多種（教法）。如果追溯其根本，唯有如來的一圓音教。所以經中說：『佛以一音演說法，眾生隨類各得解』等等。第二家，依據護法師（Dharmapala，印度佛教瑜伽行學派論師）等，依據《楞伽經》等，建立漸頓二教。認為先學習小乘（Hinayana，聲聞乘），然後趨向大乘（Mahayana，菩薩乘），大乘由小乘而起，所以名為漸教。也因為大小乘同時陳述，所以《涅槃經》等教法就是如此。如果像直往菩薩等，大乘不由小乘而起，所以名為頓教。也因為沒有小乘，所以《華嚴經》就是如此。遠法師（慧遠，東晉時期僧人）等後代的許多德行之士大多贊同這種說法。第三家，依據光統律師（法雲，南北朝時期僧人）建立三種教，即漸、頓、圓。光統律師解釋說，因為根機尚未成熟，所以先說無常，后說常；先說空，后說不空。深奧微妙的意義，像這樣逐漸次第地宣說，所以名為漸教。為根機成熟的人，在一個法門中具足地演說一切佛法，常與無常，空與不空，同時一起宣說，更沒有漸次，所以名為頓教。為于向上通達分階佛境的人，宣說如來無礙解脫的究竟果。
【English Translation】 English version: Therefore, this situation is included in the Samana-dharma teaching (Tongjiao), also known as the 'Returning Three to Enter One' teaching. This is as described in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra): if someone first achieves understanding and practice in the One Vehicle (Ekayana), and then realizes that Dharma in the transcendent (Lokottara) realm, they belong to the Separate Teaching's (Biejiao) One Vehicle. This is as described in the 'Small Parable' chapter. Or, (the One Vehicle) universally encompasses two types of beings, enabling them to obtain two benefits. This situation also has two aspects: if they are first led out using the Three Vehicles (Triyana), and then enabled to attain the One Vehicle, this is also the combined embracing of beings by the Three and One Vehicles, accomplishing two benefits, thus belonging to the Samana-dharma teaching. This is as described in the Lotus Sutra. If one sees and hears within the realm (Dhatu), obtains the Dharma in the transcendent realm, and realizes it in the transcendent-transcendent realm; or if one universally sees, hears, understands, and practices within the realm, only understands and practices in the transcendent realm, and only realizes and enters in the transcendent-transcendent realm, these all belong to the Separate Teaching's One Vehicle. This is as described in the Avatamsaka Sutra. Third, narrating those who established the teachings in ancient and modern times. The differences in the Dharma gates established by the sages of ancient and modern times are not just one kind. Let's briefly narrate ten schools as a mirror for reflection. The first school, based on Bodhiruci (a famous translator during the Northern Wei Dynasty), relies on the Vimalakirti Sutra and others to establish the One Sound Teaching. It believes that all sacred teachings are like a single sound, a single flavor, and a single rain, equally pouring down, but because sentient beings have different roots and behaviors, they have different understandings according to their capacities, thus there are various (teachings). If traced back to its origin, it is only the Tathagata's (Tathāgata, Thus Come One) One Perfect Sound Teaching. Therefore, the sutra says: 'The Buddha preaches the Dharma with one sound, and sentient beings each understand according to their kind,' and so on. The second school, based on Dharmapala (an Indian Buddhist Yogacara scholar) and others, relies on the Lankavatara Sutra and others to establish the Gradual and Sudden Two Teachings. It believes that first learning the Hinayana (the Vehicle of the Hearers), and then moving towards the Mahayana (the Vehicle of the Bodhisattvas), the Mahayana arises from the Hinayana, so it is called the Gradual Teaching. Also, because the Hinayana and Mahayana are presented simultaneously, the Nirvana Sutra and other teachings are like this. If like the direct-going Bodhisattvas, the Mahayana does not arise from the Hinayana, so it is called the Sudden Teaching. Also, because there is no Hinayana, the Avatamsaka Sutra is like this. Master Yuan (Huiyuan, a monk during the Eastern Jin Dynasty) and many virtuous people of later generations mostly agree with this view. The third school, based on Lawyer Guangtong (Fayun, a monk during the Northern and Southern Dynasties), establishes three teachings, namely Gradual, Sudden, and Perfect. Lawyer Guangtong explains that because the roots are not yet mature, first speak of impermanence, then speak of permanence; first speak of emptiness, then speak of non-emptiness. The profound and subtle meaning is spoken gradually in this way, so it is called the Gradual Teaching. For those whose roots are mature, fully expound all the Buddha-dharma in one Dharma gate, permanence and impermanence, emptiness and non-emptiness, are spoken together simultaneously, and there is no gradual sequence, so it is called the Sudden Teaching. For those who understand the Buddha realm in stages, expound the ultimate fruit of the Tathagata's unobstructed liberation.
海圓極秘密自在法門。即此經是也。后光統門下。遵統師等諸德。並亦宗承大同此說。四依大衍法師等一時諸德立四宗教。以通收一代聖教。一因緣宗。謂小乘薩婆多等部。二假名宗。謂成實經部等。三不真宗。謂諸部般若說即空理明一切法不真實等。四真實宗。涅槃華嚴等。明佛性法界真理等。五依護身法師立五種教。三種同前衍師等。第四名真實宗教。謂涅槃等經。明佛性真理等。第五明法界宗。謂華嚴明法界自在無礙法門等。六依耆阇法師立六宗教。初二同衍師。第三名不真宗。明諸大乘通說諸法如幻化等。第四名真宗明諸法真宗理等。第五名常宗。明說真理恒沙功德常恒等義。第六名圓宗。明法界自在緣起無礙德用圓備。亦華嚴法門等是也。七依南嶽思禪師及天臺智者禪師立四種教。統攝東流一代聖教。一名三藏教。謂是小乘。故彼自引法華經云不得親近小乘三藏學者。又智論中說小乘為三藏教。大乘為摩訶衍藏。二名通教。謂諸大乘經中。說法通益三乘人等。及大品中干慧等十地。通大小乘者是也。三名別教。謂諸大乘經中所明道理。不通小乘等者是也。四名圓教。為法界自在具足一切無盡法門一即一切一切即一等。即華嚴等經是也。八依江南慜法師立二教。一釋迦經。謂屈曲教。以逐物機隨計破著故。如
【現代漢語翻譯】 現代漢語譯本 海圓極秘密自在法門，就是指這部經。《后光統》門下，遵統師等各位德行高尚的僧人，也都宗承大同的這種說法。四依大衍法師等當時的各位德行高尚的僧人創立四宗教，用來統攝一代聖教： 一、因緣宗，指小乘薩婆多（Sarvastivada，一切有部）等部。 二、假名宗，指成實經部等。 三、不真宗，指各部《般若經》所說的空理，闡明一切法不真實等。 四、真實宗，《涅槃經》、《華嚴經》等，闡明佛性法界真理等。 五、依護身法師創立五種教，三種與前述大衍法師等相同。第四種名為真實宗教，指《涅槃經》等，闡明佛性真理等。第五種闡明法界宗，指《華嚴經》闡明法界自在無礙法門等。 六、依耆阇法師創立六宗教，前兩種與大衍法師相同。第三種名為不真宗，闡明諸大乘經普遍宣說諸法如幻化等。第四種名為真宗，闡明諸法真宗理等。第五種名為常宗，闡明宣說真理恒沙功德常恒等義。第六種名為圓宗，闡明法界自在緣起無礙德用圓備，也是《華嚴經》法門等。 七、依南嶽思禪師及天臺智者禪師創立四種教，統攝東流一代聖教：一名三藏教，指小乘，所以他們自己引用《法華經》說『不得親近小乘三藏學者』。又《智論》中說小乘為三藏教，大乘為摩訶衍藏。二名通教，指諸大乘經中，說法普遍利益三乘人等，以及《大品般若經》中干慧等十地，通大小乘者。三名別教，指諸大乘經中所闡明的道理，不通小乘等。四名圓教，為法界自在具足一切無盡法門，一即一切一切即一等，就是《華嚴經》等。 八、依江南慜法師創立二教：一、釋迦經，指屈曲教，因為追逐事物之機，隨計破著，如
【English Translation】 English version The Hai Yuan Extremely Secret and Free Dharma Gate refers to this very scripture. The disciples of Hou Guang Tong, including Venerable Tong and other virtuous monks, also followed this interpretation of Da Tong. Dharma Master Da Yan of the Four Reliances and other virtuous monks of the time established the Four Teachings to encompass the entire body of the sacred teachings of an era: 1. The Hetu-pratyaya School (Inherent Causation School), referring to the Sarvastivada (the 'All Exists' school) and other schools of the Hinayana (Small Vehicle). 2. The Provisional Name School, referring to the Satyasiddhi-sastra (Treatise on the Completion of Truth) school and others. 3. The Unreal School, referring to the Prajna (Wisdom) sutras of various schools, which explain the principle of emptiness, clarifying that all dharmas are unreal, etc. 4. The Real School, such as the Nirvana Sutra and the Avatamsaka Sutra, which explain the true principles of Buddha-nature and the Dharmadhatu (Realm of Dharma), etc. 5. Dharma Master Hushi established five kinds of teachings. Three are the same as those of Dharma Master Da Yan mentioned earlier. The fourth is called the Real Teaching, referring to the Nirvana Sutra and other scriptures, which explain the true principles of Buddha-nature, etc. The fifth explains the Dharmadhatu School, referring to the Avatamsaka Sutra, which elucidates the Dharma Gate of unobstructed freedom in the Dharmadhatu, etc. 6. Dharma Master Qisha established six teachings. The first two are the same as those of Dharma Master Da Yan. The third is called the Unreal School, explaining that all Mahayana sutras generally say that all dharmas are like illusions, etc. The fourth is called the Real School, explaining the true principles of all dharmas, etc. The fifth is called the Constant School, explaining the meaning of constant merits like the sands of the Ganges River when speaking of the truth. The sixth is called the Perfect School, explaining that the Dharmadhatu is free, arising from conditions without obstruction, and that its virtuous functions are perfectly complete; it is also the Dharma Gate of the Avatamsaka Sutra, etc. 7. Based on Zen Master Si of Nanyue and Zen Master Zhiyi of Tiantai, four kinds of teachings were established to encompass the sacred teachings that flowed eastward in that era: First, the Tripitaka Teaching, referring to the Hinayana. Therefore, they themselves quoted the Lotus Sutra, saying, 'One should not associate with scholars of the Hinayana Tripitaka.' Also, in the Mahaprajnaparamita Sastra, the Hinayana is said to be the Tripitaka Teaching, and the Mahayana is the Mahayana-pitaka. Second, the Common Teaching, referring to the fact that in various Mahayana sutras, the Dharma is spoken to benefit people of the Three Vehicles, etc., and that the ten stages such as Dry Wisdom in the Mahaprajnaparamita Sutra are common to both the Hinayana and the Mahayana. Third, the Distinct Teaching, referring to the principles explained in various Mahayana sutras that are not common to the Hinayana, etc. Fourth, the Perfect Teaching, which is the Dharmadhatu, freely possessing all inexhaustible Dharma Gates, where one is all and all is one, etc., which is the Avatamsaka Sutra, etc. 8. Dharma Master Min of Jiangnan established two teachings: First, the Shakya Sutra, referring to the Crooked Teaching, because it follows the opportunities of things, breaking attachments according to calculations, such as
涅槃等。二盧舍那經。謂平等道教。以逐法性自在說故。即華嚴是也。九依梁朝光宅寺云法師立四乘教。謂臨門三車為三乘。四衢所授大白牛車方為第四。以彼臨門牛車亦同羊鹿俱不得故。余義同上辯。信行禪師依此宗立二教。謂一乘三乘。三乘者。則別解別行及三乘差別。並先習小乘后趣大乘是也。一乘者。謂普解普行唯是一乘。亦華嚴法門及直進等是也。十依大唐三藏玄奘法師。依解深密經金光明經及瑜伽論。立三種教。即三法輪是也。一轉法輪。謂于初時鹿野園中。轉四諦法輪。即小乘法。二名照法輪。謂中時于大乘內密意說言諸法空等。三名持法輪。謂於後時于大乘中顯了意說三性及真如不空理等。此三法輪中。但說小乘及三乘中始終二教。不攝別教一乘。何以故。以華嚴經在初時說。非是小乘故。彼持法輪在後時說。非是華嚴故。是故不攝華嚴法門也。此上十家立教諸德並是當時法將英悟絕倫。歷代明模階位叵測。秪如思禪師及智者禪師。神異感通跡參登位。靈山聽法憶在於今。諸餘神應廣如僧傳。又如雲法師。依此開宗。講法華經感天雨花等。神蹟如僧傳。其餘諸法師行解超倫。亦如僧傳。此等諸德豈夫好異。但以備窮三藏覿斯異軫。不得已而分之。遂各依教開宗務存通會。使堅疑碩滯冰釋朗然。聖說差
【現代漢語翻譯】 現代漢語譯本 涅槃等（Nirvana etc.）。二、《盧舍那經》（Vairocana Sutra）。謂平等道教，以逐法性自在說故，即《華嚴經》（Avatamsaka Sutra）是也。 九、依梁朝光宅寺云法師立四乘教。謂臨門三車為三乘，四衢所授大白牛車方為第四。以彼臨門牛車亦同羊鹿俱不得故。余義同上辯。信行禪師依此宗立二教。謂一乘三乘。三乘者，則別解別行及三乘差別，並先習小乘后趣大乘是也。一乘者，謂普解普行唯是一乘，亦《華嚴》法門及直進等是也。 十、依大唐三藏玄奘法師，依《解深密經》（Samdhinirmocana Sutra）、《金光明經》（Suvarnaprabhasa Sutra）及《瑜伽師地論》（Yogacarabhumi-sastra），立三種教，即三法輪是也。一轉法輪，謂于初時鹿野苑中，轉四諦法輪，即小乘法。二名照法輪，謂中時于大乘內密意說言諸法空等。三名持法輪，謂於後時于大乘中顯了意說三性及真如不空理等。此三法輪中，但說小乘及三乘中始終二教，不攝別教一乘。何以故？以《華嚴經》在初時說，非是小乘故。彼持法輪在後時說，非是《華嚴》故。是故不攝《華嚴》法門也。 此上十家立教諸德並是當時法將，英悟絕倫，歷代明模，階位叵測。秪如思禪師及智者禪師，神異感通，跡參登位，靈山聽法，憶在於今。諸餘神應廣如僧傳。又如雲法師，依此開宗，講《法華經》（Lotus Sutra）感天雨花等，神蹟如僧傳。其餘諸法師行解超倫，亦如僧傳。此等諸德豈夫好異？但以備窮三藏，覿斯異軫，不得已而分之，遂各依教開宗，務存通會，使堅疑碩滯冰釋朗然，聖說差。
【English Translation】 English version Nirvana etc. Two, the Vairocana Sutra (Lushanajing 盧舍那經). It refers to the teaching of the equal path, because it speaks of the freedom of pursuing the Dharma-nature, which is the Avatamsaka Sutra (Huayan Jing 華嚴經). Nine, based on the Liang Dynasty's Guangzhai Temple, Dharma Master Yun established the Four Vehicles teaching. The three carts at the gate are the Three Vehicles, and the great white ox cart given at the four crossroads is the fourth. Because the ox cart at the gate is the same as the sheep and deer carts, none of them are adequate. The remaining meaning is the same as the above discussion. Chan Master Xinxing established two teachings based on this school: the One Vehicle and the Three Vehicles. The Three Vehicles refer to different understandings, different practices, and the differences between the Three Vehicles, as well as first learning the Small Vehicle and then moving towards the Great Vehicle. The One Vehicle refers to universal understanding and universal practice, which is only the One Vehicle, also the Avatamsaka Dharma gate and direct advancement, etc. Ten, based on the Great Tang Dynasty's Tripitaka Master Xuanzang, based on the Samdhinirmocana Sutra (Jie Shenmi Jing 解深密經), the Suvarnaprabhasa Sutra (Jin Guangming Jing 金光明經), and the Yogacarabhumi-sastra (Yuqie Shidi Lun 瑜伽師地論), he established three teachings, which are the Three Turnings of the Dharma Wheel. The first is the Turning of the Dharma Wheel, which refers to the turning of the Four Noble Truths in the Deer Park at the beginning, which is the Small Vehicle Dharma. The second is called the Illuminating Dharma Wheel, which refers to the secret intention of speaking about the emptiness of all dharmas within the Great Vehicle in the middle period. The third is called the Sustaining Dharma Wheel, which refers to the clear intention of speaking about the three natures and the non-emptiness of Suchness within the Great Vehicle in the later period. Among these Three Turnings of the Dharma Wheel, only the Small Vehicle and the beginning and end teachings within the Three Vehicles are discussed, not including the separate teaching of the One Vehicle. Why? Because the Avatamsaka Sutra was spoken at the beginning and is not the Small Vehicle. The Sustaining Dharma Wheel was spoken later and is not the Avatamsaka. Therefore, it does not include the Avatamsaka Dharma gate. These ten masters who established teachings were all Dharma generals of their time, with outstanding intelligence and unparalleled wisdom, models for generations, and their ranks were unfathomable. For example, Chan Master Si and Chan Master Zhiyi, with their miraculous spiritual connections, participated in ascending to positions, and their memories of listening to the Dharma at Vulture Peak remain to this day. Their other miraculous responses are widely recorded in the Biographies of Eminent Monks. Also, Dharma Master Yun, based on this, opened a school, and when lecturing on the Lotus Sutra (Fahua Jing 法華經), he moved the heavens to rain flowers, and his miraculous deeds are recorded in the Biographies of Eminent Monks. The conduct and understanding of the other Dharma masters were also extraordinary, as recorded in the Biographies of Eminent Monks. Would these virtuous ones be fond of being different? It was only because they had exhausted the Tripitaka and perceived these different paths that they had no choice but to divide them, and then each established a school based on their teachings, striving for a comprehensive understanding, so that firm doubts and stubborn attachments would melt away like ice, and the holy teachings would be clear.
異其宜各契耳。◎
◎第四分教開宗者。于中有二。初就法分教。教類有五。后以理開宗。宗乃有十。初門者。聖教萬差要唯有五。一小乘教。二大乘始教。三終教。四頓教。五圓教。初一即愚法二乘教。后一即別教一乘。以經本中下文內為善伏太子所說名為圓滿修多羅故。立此名也。中間三者有其三義。一或總為一。謂一三乘教也。以此皆為三人所得故。如上所引說。二或分為二。所謂漸頓。以始終二教所有解行並在言說。階位次第因果相承從微至著。通名為漸。故楞伽云。漸者如庵摩勒果漸熟非頓。此之謂也。頓者。言說頓絕理性頓顯解行頓成一念不生。即是佛等。故楞伽云。頓者如鏡中像頓現非漸。此之謂也。以一切法本來自正不待言說不待觀智。如凈名以默顯不二等。又寶積經中。亦有說頓教修多羅故。依此立名。三或開為三。謂于漸中開出始終二教。即如上說深密經等三法輪中后二是也。依是義故。法鼓經中以空門為始。以不空門為終。故彼經云。迦葉白佛言。諸摩訶衍經多說空義。佛告迦葉。一切空經是有餘說。唯有此經是無上說。非有餘說。複次迦葉如波斯匿王常十一月設大施會先飯餓鬼孤貧乞者。次施沙門及婆羅門。甘膳眾味隨其所欲。諸佛世尊亦復如是。隨諸眾生種種欲樂。而為演說種種經
【現代漢語翻譯】 現代漢語譯本：適應不同的根器，使之與教義相契合。◎ ◎第四分，關於教義的開宗明義。其中分為兩部分。首先從法的角度劃分教義，教義的類別有五種。然後以理來開宗明義，宗派則有十種。首先說第一種，聖人的教誨千差萬別，但要點只有五種：一是小乘教，二是大乘始教，三是終教，四是頓教，五是圓教。第一種是愚法二乘的教義。最後一種是別教一乘，因為經書的下文中，善伏太子所說的被稱為圓滿修多羅（Sutra，經），因此立此名。中間的三種教義有三種解釋。一是或者總括為一種，即三乘教，因為這些教義都是為三種根器的人所接受的，如上面所引用的說法。二是或者分為兩種，即漸教和頓教。始終二教所有的理解和修行都在言說之中，階位次第，因果相承，從微小到顯著，統稱為漸。所以《楞伽經》（Laṅkāvatāra Sūtra）說：『漸就像庵摩勒果（Āmalaka，一種水果）逐漸成熟，而不是頓然成熟。』這就是所謂的漸。頓教則是言說頓絕，理性頓顯，理解和修行頓然成就，一念不生，即是佛等。所以《楞伽經》說：『頓就像鏡中的影像，頓然顯現，而不是逐漸顯現。』這就是所謂的頓。因為一切法本來就是自正的，不依賴於言說，不依賴於觀智，就像《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）以沉默來顯示不二法門等。而且《寶積經》（Ratnakūṭa Sūtra）中，也有關於頓教修多羅的說法，因此依此立名。三是或者分為三種，即在漸教中開出始終二教，就像上面所說的《深密經》（Saṃdhinirmocana Sūtra）等三法輪中的后兩種。依據這個意義，《法鼓經》中以空門為始，以不空門為終。所以該經說：『迦葉（Kāśyapa，佛陀弟子名）問佛說：許多大乘經都說空義。』佛告訴迦葉：『一切說空的經都是有餘之說，只有這部經是無上之說，不是有餘之說。』其次，迦葉，就像波斯匿王（Prasenajit，古印度國王名）常常在十一月設立大型佈施會，先供養餓鬼、孤兒、貧困的乞丐，然後供養沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，古印度祭司），提供各種美味佳餚，隨他們的意願。諸佛世尊也是如此，隨著各種眾生的種種慾望和喜好，而為他們演說各種經典。
【English Translation】 English version: Adapting appropriately to different capacities, so that they are in accord with the teachings.◎ ◎The fourth division, on establishing the tenets of the teachings. Within this, there are two parts. First, dividing the teachings from the perspective of the Dharma, there are five categories of teachings. Then, establishing the tenets based on principle, there are ten schools. First, regarding the first point, the myriad differences in the holy teachings ultimately boil down to only five: first, the Śrāvakayāna (Small Vehicle) teaching; second, the initial Mahāyāna (Great Vehicle) teaching; third, the final teaching; fourth, the sudden teaching; and fifth, the perfect teaching. The first is the teaching for the ignorant practitioners of the Two Vehicles. The last is the Ekayāna (One Vehicle) of the Distinct Teaching, because in the lower sections of the scripture, what is spoken by Prince Good Subduer is called the Perfect Sutra, hence this name is established. The three teachings in the middle have three interpretations. First, they can be collectively considered as one, namely the Three Vehicle teaching, because these teachings are all attained by people of the three capacities, as mentioned in the above quote. Second, they can be divided into two, namely the gradual and the sudden. All the understanding and practice of the initial and final teachings are within speech, with stages, order, cause and effect succeeding each other, from subtle to obvious, collectively called gradual. Therefore, the Laṅkāvatāra Sūtra says: 'Gradual is like the Āmalaka fruit gradually ripening, not suddenly.' This is what is meant by gradual. Sudden means that speech is suddenly cut off, the principle is suddenly revealed, understanding and practice are suddenly accomplished, and not a single thought arises, which is like the Buddhas. Therefore, the Laṅkāvatāra Sūtra says: 'Sudden is like the image in a mirror, suddenly appearing, not gradually.' This is what is meant by sudden. Because all dharmas are originally self-correcting, not relying on speech, not relying on contemplative wisdom, like the Vimalakīrti Nirdeśa Sūtra using silence to reveal non-duality, etc. Moreover, in the Ratnakūṭa Sūtra, there is also talk of the sudden teaching sutras, hence this name is established based on that. Third, they can be divided into three, namely extracting the initial and final teachings from the gradual teaching, which is like the latter two of the three turnings of the Dharma wheel in the Saṃdhinirmocana Sūtra mentioned above. Based on this meaning, the Dharma Drum Sutra takes the gate of emptiness as the beginning and the gate of non-emptiness as the end. Therefore, that sutra says: 'Kāśyapa asked the Buddha: Many Mahāyāna sutras mostly speak of the meaning of emptiness.' The Buddha told Kāśyapa: 'All sutras that speak of emptiness are provisional teachings, only this sutra is the supreme teaching, not a provisional teaching.' Furthermore, Kāśyapa, just like King Prasenajit often holds a large almsgiving assembly in the eleventh month, first offering food to hungry ghosts, orphans, and poor beggars, then offering to Śrāmaṇas and Brāhmaṇas, providing various delicious foods according to their desires. The Buddhas, World Honored Ones, are also like this, according to the various desires and pleasures of all sentient beings, they expound various sutras for them.
法。若有眾生懈怠犯戒不勤隨順。舍如來藏常住妙典。好樂修學種種空經。乃至廣說。解云。此則約空理有餘。名為始教。約如來藏常住妙典。名為終教。又起信論中。約頓教門顯絕言真如。約漸教門說依言真如。就依言中。約始終二教。說空不空二真如也。此約法以分教耳。若就法義如下別辨。二以理開宗。宗乃有十。一我法俱有宗。此有二。一人天乘。二小乘。小乘中犢子部等。彼立三聚法。一有為聚法。二無為聚法。三非二聚法初二是法。后一是我。又立五法藏。一過去。二未來。三現在。四無為。五不可說。此即是我。不可說是有為無為故。二法有我無宗。謂薩婆多等。彼說諸法二種所攝。一名。二色。或四所攝。謂三世及無為。或五。謂一心。二心所。三色。四不相應。五無為。故一切法皆悉實有也。三法。無去來宗。謂大眾部等。說有現在及無為法。以過未體用無故。四現通假實宗。謂法假部等。彼說無去來。現在世中諸法。在蘊可實在界處假。隨應諸法假實不定。成實論等經部別師亦即此類。五俗妄真實宗。謂說出世部等。世俗皆假。以虛妄故。出世法皆實。非虛妄故。六諸法但名宗。謂說一部等。一切我法唯有假名。都無體故。此通初教之始準知。七一切法皆空宗。謂大乘始教。說一切諸法皆悉真空
【現代漢語翻譯】 現代漢語譯本 法。如果有一些眾生懈怠、違犯戒律，不勤奮地隨順如來藏（Tathāgatagarbha，如來所藏的清凈佛性）常住的微妙經典，卻喜歡修學各種空宗的經典，乃至廣泛地宣說。解釋說，這是從空理的角度來說還有不足，稱為始教（最初的教法）。從如來藏常住微妙經典的角度來說，稱為終教（最終的教法）。 另外，《起信論》（Awakening of Faith in the Mahāyāna）中，從頓教門（頓悟的教法）來顯示斷絕言語的真如（Tathātā，事物的真實如是性），從漸教門（漸悟的教法）來說依言語的真如。就在依言語的真如中，從始教和終教兩個方面，來說空與不空兩種真如。這是從法的角度來劃分教法。 如果從法義的角度，如下分別辨析。二、以理開宗，宗派有十種： 一、我法俱有宗。這又有兩種：一是人天乘（為人天而修行的法門），二是小乘（Hinayana，聲聞乘）。小乘中的犢子部（Vātsīputrīya）等，他們立三聚法：一是有為聚法（Saṃskṛta，有生滅變化的法），二是無為聚法（Asaṃskṛta，無生滅變化的法），三是非二聚法。前兩種是法，后一種是我。又立五法藏：一是過去，二是未來，三是現在，四是無為，五是不可說。這第五種就是我，因為不可說是既非有為也非無為。 二、法有我無宗。指薩婆多部（Sarvāstivāda）等。他們說諸法被兩種所攝：一名，二色。或者被四種所攝：即三世（過去、現在、未來）及無為。或者五種：即一心，二心所，三色，四不相應行，五無為。所以一切法都是真實存在的。 三、法無去來宗。指大眾部（Mahāsāṃghika）等。說有現在及無為法，因為過去和未來的體和作用都不存在。 四、現通假實宗。指法假部（Dharmaguptaka）等。他們說沒有過去和未來，現在世中的諸法，在蘊（Skandha，構成個體的要素）中是實在的，在界（Dhātu，構成要素的類別）和處（Āyatana，感覺的來源）中是假有的。隨應諸法，假實不定。成實論（Tattvasiddhi Śāstra）等經部（Sūtrapiṭaka）的別師也屬於此類。 五、俗妄真實宗。指說出世部（Lokottaravāda）等。世俗法都是虛假的，因為是虛妄的緣故。出世法都是真實的，因為不是虛妄的緣故。 六、諸法但名宗。指說一部（Ekavyāvahārika）等。一切我和法都只有假名，都沒有實體。 七、一切法皆空宗。指大乘始教。說一切諸法都是真空（Śūnyatā，空性）。
【English Translation】 English version Dharma. If there are sentient beings who are lazy, violate precepts, and are not diligent in following the wonderful scriptures of the Tathāgatagarbha (the pure Buddha-nature within all beings), but instead delight in studying various emptiness-based scriptures, and even extensively expound on them. It is explained that this is from the perspective of the principle of emptiness and is still incomplete, and is called the Initial Teaching. From the perspective of the wonderful scriptures of the permanent Tathāgatagarbha, it is called the Ultimate Teaching. Furthermore, in the Awakening of Faith in the Mahāyāna, the True Suchness (Tathātā, the true nature of things) that transcends language is revealed from the perspective of the Sudden Teaching, and the True Suchness that relies on language is explained from the perspective of the Gradual Teaching. Within the True Suchness that relies on language, the two kinds of True Suchness, emptiness and non-emptiness, are discussed from the perspectives of the Initial and Ultimate Teachings. This is a classification of teachings based on the Dharma. If we analyze the meaning of the Dharma, it can be distinguished as follows. Second, establishing schools based on principles, there are ten schools: 1. The School of Both Self and Dharma. This has two types: one is the Vehicle of Humans and Gods (practices for humans and gods), and the other is the Hinayana (the Vehicle of Hearers). Among the Hinayana, the Vātsīputrīya school and others establish the Three Aggregates of Dharma: one is the Aggregate of Conditioned Dharmas (Saṃskṛta, dharmas that arise and cease), the second is the Aggregate of Unconditioned Dharmas (Asaṃskṛta, dharmas that do not arise or cease), and the third is the Aggregate of Neither. The first two are dharmas, and the last one is the self. They also establish the Five Dharma Treasuries: one is the past, two is the future, three is the present, four is the unconditioned, and five is the inexpressible. This fifth one is the self, because the inexpressible is neither conditioned nor unconditioned. 2. The School of Dharma Exists, Self Does Not. This refers to the Sarvāstivāda school and others. They say that all dharmas are encompassed by two: name and form. Or encompassed by four: the three times (past, present, future) and the unconditioned. Or five: one is mind, two are mental factors, three is form, four are non-associated formations, and five is the unconditioned. Therefore, all dharmas are truly existent. 3. The School of Dharma Without Past or Future. This refers to the Mahāsāṃghika school and others. They say that there are present and unconditioned dharmas, because the substance and function of the past and future do not exist. 4. The School of Present is Real, General is Provisional. This refers to the Dharmaguptaka school and others. They say that there is no past or future, and that the dharmas in the present world are real in the aggregates (Skandha, the elements that constitute an individual), and provisional in the realms (Dhātu, categories of constituent elements) and sources (Āyatana, sources of sensation). Depending on the dharmas, reality and provisionally are not fixed. The separate teachers of the Sūtrapiṭaka, such as the Tattvasiddhi Śāstra, also belong to this category. 5. The School of Mundane is False, Transcendent is Real. This refers to the Lokottaravāda school and others. Mundane dharmas are all false, because they are illusory. Transcendent dharmas are all real, because they are not illusory. 6. The School of All Dharmas are Mere Names. This refers to the Ekavyāvahārika school and others. All self and dharmas are only provisional names, and have no substance. 7. The School of All Dharmas are Empty. This refers to the Initial Teaching of the Mahāyāna. It says that all dharmas are True Emptiness (Śūnyatā, emptiness).
。然出情外無分別故。如般若等。八真德不空宗。謂如終教。諸經說一切法唯是真如。如來藏實德故。有自體故。具性德故。九相想俱絕宗。如頓教中顯絕言之理等。如凈名默顯等。準知。十圓明具德宗。如別教一乘主伴具足無盡自在所顯法門是也。
第五乘教開合者。于中有三。初約教開合。二以教攝乘。三諸教相收。初約教者。然此五教相攝融通有其五義。一或總為一。謂本末镕融唯一大善巧法。二或開為二。一本教。謂別教一乘為諸教本故。二末教。謂小乘三乘。從彼所流故。又名究竟及方便。以三乘小乘望一乘悉為方便故。三或開為三。謂一乘三乘小乘教。以方便中開出愚法二乘故。四或分為四。謂小乘漸頓圓。以始終二教俱在言等故。五或散為五。謂如上說。二以教攝乘者有二。先一乘隨教有五。一別教一乘雲云。二同教一乘雲云。三絕想一乘。如楞伽。此頓教。四約佛性平等為一乘等。此終教云云。五密義意一乘。如八意等。此約始教云云。二明三乘亦有五。一小乘中三。謂始別終同。以俱羅漢故。二始教中三。始終俱別。以有入寂故。三終教中三。始終俱同併成佛故。四頓教中三。始終俱離云云。五圓教中三。始終俱同。汝等所行是菩薩道等故云云。三諸教相收者有二門。一以本收末門。二以末
【現代漢語翻譯】 然而，由於（真如）超出情識之外，沒有分別的緣故，就像《般若經》等所說的那樣。八、真德不空宗（True Virtue Non-Emptiness School），指的是像終教（Perfect Teaching）那樣，諸經所說的一切法都只是真如（Tathata），如來藏（Tathagatagarbha）具有真實的功德，因為它具有自體的緣故，因為它具足本性的功德的緣故。九、相想俱絕宗（Appearance and Thought Both Extinguished School），就像頓教（Sudden Teaching）中彰顯斷絕言語之理等，就像《維摩詰經》中默然顯現等。依此準則可知。十、圓明具德宗（Perfectly Illuminating and Virtue-Possessing School），就像別教一乘（Distinct Teaching One Vehicle）中，主伴具足、無有窮盡、自在所彰顯的法門那樣。
第五，關於乘教的開合（opening and closing）有三種情況。第一，約教開合（opening and closing based on teachings）；第二，以教攝乘（embracing vehicles with teachings）；第三，諸教相收（mutual inclusion of all teachings）。第一，約教開合。然而，這五教（Five Teachings）相互攝受融通，具有五種意義：一、或者總合為一，指的是本末镕融，唯一大善巧法（skillful means）。二、或者開為二，一本教（Root Teaching），指的是別教一乘，是諸教的根本；二、末教（Branch Teaching），指的是小乘（Hinayana）、三乘（Three Vehicles），是從彼（一乘）所流出的緣故。又名究竟（Ultimate）及方便（Expedient），因為三乘、小乘相對於一乘來說，都是方便。三、或者開為三，指的是一乘教、三乘教、小乘教，因為在方便中開出了愚法二乘（ignorant two vehicles）。四、或者分為四，指的是小乘、漸教（Gradual Teaching）、頓教、圓教（Perfect Teaching），因為始終二教（Initial and Final Teachings）都存在於言說等之中。五、或者散為五，指的是如上所說。
第二，以教攝乘有兩種情況。首先，一乘隨教有五種：一、別教一乘，如上所述。二、同教一乘（Common Teaching One Vehicle），如上所述。三、絕想一乘（Thought-Extinction One Vehicle），如《楞伽經》（Lankavatara Sutra），屬於頓教。四、約佛性平等為一乘等（One Vehicle based on the equality of Buddha-nature），屬於終教，如上所述。五、密義意一乘（Secret Meaning One Vehicle），如八意等，屬於始教（Initial Teaching），如上所述。其次，說明三乘也有五種：一、小乘中的三乘，指的是始、別、終、同（Initial, Distinct, Final, Common），因為都是阿羅漢（Arhat）的緣故。二、始教中的三乘，始終俱別（Initial and Final are both Distinct），因為有入寂（entering Nirvana）的緣故。三、終教中的三乘，始終俱同（Initial and Final are both Common），並且成就佛果的緣故。四、頓教中的三乘，始終俱離（Initial and Final are both detached），如上所述。五、圓教中的三乘，始終俱同（Initial and Final are both Common），『你們所行的是菩薩道』等，如上所述。第三，諸教相收有兩種途徑：一、以本收末門（embracing the branches with the root）；二、以末...
【English Translation】 However, because (Tathata) is beyond emotions and has no distinctions, as stated in the Prajna Sutra and others. Eight, the True Virtue Non-Emptiness School, refers to what is said in the Perfect Teaching, that all dharmas are only Tathata (true thusness), and the Tathagatagarbha (Buddha-womb) has true virtues because it has its own substance and is complete with the virtues of its nature. Nine, the Appearance and Thought Both Extinguished School, like the principle of extinguishing words manifested in the Sudden Teaching, like the silent manifestation in the Vimalakirti Sutra, etc. Based on this principle, it can be known. Ten, the Perfectly Illuminating and Virtue-Possessing School, like the Dharma gate manifested in the Distinct Teaching One Vehicle, where the main and accompanying are complete, inexhaustible, and freely manifested.
Fifth, there are three situations regarding the opening and closing of the vehicle teachings. First, opening and closing based on teachings; second, embracing vehicles with teachings; third, mutual inclusion of all teachings. First, opening and closing based on teachings. However, these Five Teachings mutually embrace and integrate, having five meanings: One, or combining into one, referring to the fusion of root and branch, the only great skillful means. Two, or opening into two, the Root Teaching, referring to the Distinct Teaching One Vehicle, which is the root of all teachings; Two, the Branch Teaching, referring to the Hinayana (Small Vehicle) and the Three Vehicles, which flow from it (the One Vehicle). Also named Ultimate and Expedient, because the Three Vehicles and the Small Vehicle are all expedient relative to the One Vehicle. Three, or opening into three, referring to the One Vehicle Teaching, the Three Vehicle Teaching, and the Small Vehicle Teaching, because the ignorant two vehicles are opened up in the expedient. Four, or dividing into four, referring to the Small Vehicle, the Gradual Teaching, the Sudden Teaching, and the Perfect Teaching, because the Initial and Final Teachings both exist in speech and so on. Five, or scattering into five, referring to what was said above.
Second, there are two situations of embracing vehicles with teachings. First, the One Vehicle follows the teachings in five ways: One, the Distinct Teaching One Vehicle, as mentioned above. Two, the Common Teaching One Vehicle, as mentioned above. Three, the Thought-Extinction One Vehicle, such as the Lankavatara Sutra, belongs to the Sudden Teaching. Four, the One Vehicle based on the equality of Buddha-nature, etc., belongs to the Final Teaching, as mentioned above. Five, the Secret Meaning One Vehicle, such as the Eight Meanings, etc., belongs to the Initial Teaching, as mentioned above. Secondly, it is explained that the Three Vehicles also have five types: One, the Three Vehicles in the Small Vehicle, referring to Initial, Distinct, Final, Common, because they are all Arhats. Two, the Three Vehicles in the Initial Teaching, the Initial and Final are both Distinct, because there is entering Nirvana. Three, the Three Vehicles in the Final Teaching, the Initial and Final are both Common, and they achieve Buddhahood. Four, the Three Vehicles in the Sudden Teaching, the Initial and Final are both detached, as mentioned above. Five, the Three Vehicles in the Perfect Teaching, the Initial and Final are both Common, 'What you are practicing is the Bodhisattva path,' etc., as mentioned above. Third, there are two ways to mutually include all teachings: One, embracing the branches with the root; Two, with the branches...
歸本門。初中於圓內。或唯一圓教。以余相皆盡故。或具五教。以攝方便故。頓教中惑唯一頓教亦以余相盡故。或具四教。以攝方便故。熟教中或一或三。初教中或一或二。小乘中唯一。皆準上知之。二以末歸本。小乘內或一。以據自宗故。或五。謂於後四教。皆有為方便故。初教中或一。是自宗故。或四。謂於後三教。皆有作方便故。熟教中或一或三。頓教中或一或二。圓教中唯一。皆準上知之。是諸教下所明義理交絡分齊。準此思之。是則諸教本末句數結成教網。大聖善巧長養機緣無不周盡。故此經云。張大教網置生死海。漉人天魚置涅槃岸。此之謂也。
第六教起前後者。于中有二。初明稱法本教。二明逐機末教。初者謂別教一乘。即佛初成道第二七日。在菩提樹下。猶如日出先照高山。于海印定中同時演說十十法門。主伴具足圓通自在。該於九世十世盡因陀羅微細境界。即於此時一切因果理事等一切前後法門。乃至末代流通舍利見聞等事。並同時顯現。何以故。卷舒自在故。舒則該於九世。卷則在於一時。此卷即舒舒又即卷。何以故。同一緣起故。無二相故。經本云。於一塵中。建立三世一切佛事等。又云。於一念中。即八相成道。乃至涅槃流通舍利等。廣如經說。是故依此普聞。一切佛法並於第二七
【現代漢語翻譯】 現代漢語譯本 歸本門。在最初的教義中，要麼只有圓教（duān jiào），因為其他的教義都已包含在其中；要麼具備五教，爲了包含方便之法。在頓教（dùn jiào）中，要麼只有頓教，也是因為其他的教義都已包含在其中；要麼具備四教，爲了包含方便之法。在熟教（shú jiào）中，可能有一種或三種教義。在初教（chū jiào）中，可能有一種或兩種教義。在小乘（xiǎo chéng）中，只有一種教義。這些都可以參照上面的解釋來理解。二是從末歸本。在小乘內部，可能只有一種教義，因為這是基於他們自己的宗派；或者有五種，意味著對於後面的四教，都有作為方便之法的作用。在初教中，可能只有一種教義，因為這是他們自己的宗派；或者有四種，意味著對於後面的三種教義，都有作為方便之法的作用。在熟教中，可能有一種或三種教義。在頓教中，可能有一種或兩種教義。在圓教中，只有一種教義。這些都可以參照上面的解釋來理解。這些是各種教義下所闡明的義理相互交織、區分界限的情況，可以參照這些來思考。這樣，各種教義的本末、句數就結成了一個教義之網。大聖以其善巧方便，長養眾生的機緣，無不周全完備。所以這部經中說：『張開廣大的教義之網，安置在生死之海中，撈取人天之魚，安置在涅槃的彼岸。』說的就是這個意思。
第六，關於教義產生的先後順序。其中有兩種情況：一是闡明稱法本教（chēng fǎ běn jiào），二是闡明隨順根機的末教（mò jiào）。前者指的是別教一乘（bié jiào yī chéng），也就是佛陀最初成道后的第二個七天，在菩提樹下，就像太陽升起先照耀高山一樣，在海印定（hǎi yìn dìng）中同時演說十十法門（shí shí fǎ mén），主伴具足，圓通自在，涵蓋了九世十世（jiǔ shì shí shì）所有因陀羅（yīn tuó luó）的微細境界。就在這個時候，一切因果理事等一切前後的法門，乃至末代流通舍利（shè lì）見聞等事，都同時顯現。為什麼呢？因為卷舒自在的緣故。舒展開來就涵蓋了九世，收捲起來就在一時。這個收卷就是舒展，舒展也就是收卷。為什麼呢？因為是同一緣起的緣故，沒有兩種不同的相狀。經本上說：『在一粒微塵中，建立三世一切佛事』等等。又說：『在一念之中，就八相成道（bā xiàng chéng dào），乃至涅槃流通舍利』等等，詳細的內容可以參考經文。因此，依據這種普遍的聽聞，一切佛法都在第二個七天
【English Translation】 English version Returning to the Original Source. In the initial teachings, there is either only the Perfect Teaching (duān jiào), because all other teachings are contained within it; or it encompasses the Five Teachings, to include expedient methods. In the Sudden Teaching (dùn jiào), there is either only the Sudden Teaching, also because all other aspects are contained within it; or it encompasses the Four Teachings, to include expedient methods. In the Maturing Teaching (shú jiào), there may be one or three teachings. In the Initial Teaching (chū jiào), there may be one or two teachings. In the Small Vehicle (xiǎo chéng), there is only one teaching. All of these can be understood by referring to the explanations above. Secondly, returning from the derivative to the original. Within the Small Vehicle, there may be only one teaching, because it is based on their own school; or there may be five, meaning that for the latter four teachings, they all serve as expedient methods. In the Initial Teaching, there may be only one teaching, because it is their own school; or there may be four, meaning that for the latter three teachings, they all serve as expedient methods. In the Maturing Teaching, there may be one or three teachings. In the Sudden Teaching, there may be one or two teachings. In the Perfect Teaching, there is only one teaching. All of these can be understood by referring to the explanations above. These are the interwoven meanings and distinctions of the principles explained under the various teachings. Consider them accordingly. Thus, the beginning and end, the number of phrases of the various teachings, form a network of teachings. The Great Sage, with skillful means, nurtures the opportunities for sentient beings, without leaving anything incomplete. Therefore, this sutra says: 'Spread the great net of teachings, place it in the sea of birth and death, scoop up the fish of humans and gods, and place them on the shore of Nirvana.' This is what it means.
Sixth, regarding the order in which the teachings arise. There are two aspects to this: first, clarifying the Teaching that Conforms to Reality (chēng fǎ běn jiào); second, clarifying the Derivative Teachings (mò jiào) that follow the capacities of beings. The former refers to the Distinct Teaching of the One Vehicle (bié jiào yī chéng), which is when the Buddha, after initially attaining enlightenment, in the second seven days, under the Bodhi tree, like the sun rising and first illuminating the high mountains, simultaneously expounded the Ten Sets of Ten Dharmas (shí shí fǎ mén) in the Samadhi of the Ocean Seal (hǎi yìn dìng), complete with principal and attendants, perfectly unobstructed, encompassing the subtle realms of Indra (yīn tuó luó) in all the nine and ten periods of time (jiǔ shì shí shì). At this time, all the teachings of cause and effect, principle and phenomena, all the preceding and following teachings, even the events of relics (shè lì) being circulated and seen and heard in the final age, all appear simultaneously. Why? Because of the freedom to contract and expand. Expanding encompasses the nine periods of time, contracting is in one moment. This contraction is expansion, and expansion is contraction. Why? Because they are of the same dependent origination, without two different characteristics. The sutra says: 'In a single dust mote, establish all the Buddha activities of the three times,' and so on. It also says: 'In a single thought, one accomplishes the Eight Aspects of Enlightenment (bā xiàng chéng dào), even Nirvana and the circulation of relics,' and so on. The details are as explained in the sutra. Therefore, based on this universal hearing, all the Buddha-dharma is in the second seven days.
日。一時前後說。前後一時說。如世間印法。讀文則句義前後。印之則同時顯現。同時前後理不相違。當知此中道理亦爾。準以思之。二逐機末教者。謂三乘等有二義。一與一乘同時異處說。二異時異處說。初義者是同教故。末不離本故。依本而成故。后義者本末相分故。與本非一故。此二各有二義。一三乘。二小乘。初者密跡力士經說。佛初成道竟。七日思惟已。即于鹿園中以眾寶等莊嚴法座。廣集三乘眾。梵王請佛為轉法輪。廣益三乘眾。得大小等果。乃至廣說如彼經中。又大品經云。佛初在鹿野轉四諦法輪。無量眾生髮聲聞心。無量眾生髮獨覺心。無量眾生髮阿耨多羅三藐三菩提心行六波羅蜜。無量菩薩得無生忍。住初地二地乃至十地。無量一生補處菩薩一時成佛。解云。以此教證。當知最初第二七日。即說三乘法。與一乘同時說也。二小乘者。如彌沙塞律說。佛初成道竟入三昧。七日後乃于鹿野苑而轉法輪。故知小乘亦與一乘同時說也。又普曜經云。第二七日。提謂等五百賈人。施佛麨蜜。佛與授記當得作佛等。此經所說雖通三乘等教有義亦攝人天等法。亦與一乘同時說也。問說時既同。何故說處別耶。答為約時處寄顯法故。須同異也。故地論云。時處等校量顯示勝故。同時者。顯是同教故。異處者。示非別
【現代漢語翻譯】 現代漢語譯本 日。有時先說，有時後說；有時後說，有時先說。就像世間的印章，閱讀文字時，句子的意義有先後順序，但蓋上印章時，所有的意義同時顯現。同時和先後在道理上並不矛盾。應當明白，這裡所說的道理也是如此，可以類比思考。 二、關於隨順根機而說的末教：指三乘等法，有兩種含義。一是與一乘法同時在不同地方宣說，二是不同時在不同地方宣說。第一種含義是因為是同一種教法，末不離本，是依本而成就的。第二種含義是本和末相互區分，與本不是一體。這兩種含義各自又有兩種情況：一是三乘，二是小乘。關於第一種情況，在《密跡力士經》中說，佛陀最初成道后，經過七天的思考，就在鹿野苑中用各種珍寶莊嚴法座，廣泛聚集三乘的聽眾。梵天請求佛陀轉法輪，廣泛利益三乘的聽眾，使他們得到大小不同的果位，乃至經中詳細描述的那樣。又如《大品經》中說，佛陀最初在鹿野苑轉四諦法輪，無數眾生髮起聲聞心，無數眾生髮起獨覺心，無數眾生髮起阿耨多羅三藐三菩提心，修行六波羅蜜。無數菩薩得到無生法忍，安住于初地、二地乃至十地。無數一生補處菩薩一時成佛。解釋說，根據這些經文的證明，應當知道最初第二個七天，就已經宣說了三乘法，與一乘法同時宣說。 關於第二種情況，即小乘，如《彌沙塞律》中說，佛陀最初成道後進入三昧，七天後才在鹿野苑轉法輪。因此可知，小乘法也與一乘法同時宣說。又如《普曜經》中說，第二個七天，提謂（Tivitti，人名）等五百個商人，向佛陀供養麨蜜，佛陀為他們授記，將來會成佛等等。這部經所說的內容雖然涵蓋了三乘等教法，但也有包含人天等法的含義，也與一乘法同時宣說。 問：宣說的時間既然相同，為什麼宣說的地點不同呢？ 答：爲了根據時間和地點來寄託和顯示佛法，所以需要有相同和不同。所以《地論》中說，通過對時間、地點等進行衡量，可以顯示佛法的殊勝。同時，是爲了顯示是同一種教法；不同地點，是爲了顯示不是不同的教法。
【English Translation】 English version Day. Sometimes speaking before, sometimes after. Sometimes speaking after, sometimes before. Like worldly seals, when reading the text, the meaning of the sentences has a sequence, but when the seal is stamped, all meanings appear simultaneously. Simultaneous and sequential are not contradictory in principle. It should be understood that the principle here is also the same, and can be thought of by analogy. Second, regarding the 'end teachings' (末教) spoken according to the capacity of the audience: referring to the Three Vehicles (三乘) and other teachings, there are two meanings. One is speaking simultaneously with the One Vehicle (一乘) in different places, and the other is speaking at different times in different places. The first meaning is because it is the same teaching, the end does not depart from the origin, and is accomplished based on the origin. The second meaning is that the origin and the end are distinguished from each other, and are not one with the origin. Each of these two meanings has two situations: one is the Three Vehicles, and the other is the Small Vehicle (小乘). Regarding the first situation, the Secret Traces Diamond Being Sutra (密跡力士經) says that after the Buddha first attained enlightenment, after seven days of contemplation, he decorated the Dharma seat with various treasures in the Deer Park (鹿野苑), and widely gathered the audience of the Three Vehicles. Brahma (梵王) requested the Buddha to turn the Dharma wheel, widely benefiting the audience of the Three Vehicles, causing them to obtain fruits of different sizes, and so on, as described in detail in that sutra. Also, as the Great Perfection of Wisdom Sutra (大品經) says, the Buddha first turned the Wheel of the Four Noble Truths (四諦法輪) in the Deer Park, countless beings aroused the mind of a Hearer (聲聞心), countless beings aroused the mind of a Solitary Buddha (獨覺心), countless beings aroused the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心), practicing the Six Perfections (六波羅蜜). Countless Bodhisattvas obtained the forbearance of non-origination (無生法忍), abiding in the first ground, the second ground, and even the tenth ground. Countless Bodhisattvas in their last life before Buddhahood (一生補處菩薩) attained Buddhahood at the same time. The explanation says that according to the proof of these sutras, it should be known that in the first second seven days, the Three Vehicle Dharma was already spoken, spoken simultaneously with the One Vehicle. Regarding the second situation, namely the Small Vehicle, as the Mishasai Vinaya (彌沙塞律) says, the Buddha first entered Samadhi after attaining enlightenment, and only turned the Dharma wheel in the Deer Park after seven days. Therefore, it is known that the Small Vehicle Dharma was also spoken simultaneously with the One Vehicle. Also, as the Puyao Sutra (普曜經) says, on the second seven days, Tivitti (提謂) and other five hundred merchants offered the Buddha roasted flour and honey, and the Buddha predicted that they would become Buddhas in the future, and so on. Although what is said in this sutra covers the teachings of the Three Vehicles and others, it also contains the meaning of the Dharma of humans and gods, and is also spoken simultaneously with the One Vehicle. Question: Since the time of speaking is the same, why are the places of speaking different? Answer: In order to entrust and display the Dharma according to time and place, it is necessary to have both sameness and difference. Therefore, the Treatise on the Grounds (地論) says that by measuring time, place, etc., the excellence of the Dharma can be displayed. Simultaneous is to show that it is the same teaching; different places are to show that it is not a different teaching.
教故。如別教一乘在菩提樹下說者。欲明此是得菩提處即顯如來自所得法稱本而說故。不移處說也。餘三乘等法。欲明逐機改異故。移處就機鹿園而說。顯非本也。第二時處俱異者。由與一乘不即義故。時處俱別也。或三七日後說。如法華經。或六七日後說。如四分律及薩婆多論說。或七七日乃說。如興起行經。或八七日乃說。如十誦律說。或五十七日後說。如大智論說。或一年不說法。經十二年方度五人。如十二游經說。有人解云。智論五十七日者。即五十個七日。與十二游經一年同也。以此等教證當知。三乘小乘教。並非第二七日說。由與一乘教差別故。隨機宜故。余可準知。
第七抉擇前後意者。然諸教前後差別難知。略以十門分別其意。一或有眾生。於此世中小乘根性始終定者。即見如來從初得道乃至涅槃唯說小乘。未曾見轉大乘法輪。如小乘諸部執不信大乘者是。二或有眾生。於此世中小乘根不定故。堪進入大乘初教。即便定者。即見如來初時轉于小乘法輪翻諸外道。后時見轉大乘初教即空法輪迴諸小乘。如中論初說者是。三或有眾生。於此世中於小乘及初教根不定故堪入終教即便定者。即初時見轉小乘法輪。中時見轉空教法輪。后時見轉不空法輪。如解深密經等說者是。四或有眾生。於此漸教中。
【現代漢語翻譯】 現代漢語譯本： 教化的緣故。例如別教一乘（區別于其他教派的唯一佛乘）在菩提樹下宣說，是爲了表明此處是證得菩提（覺悟）的地方，即彰顯如來（佛）以其自身所證得的法為根本而宣說，所以沒有改變地點。其餘三乘（聲聞乘、緣覺乘、菩薩乘）等法，是爲了表明隨順不同根器的眾生而改變，所以改變地點到鹿野苑為不同根器的眾生宣說，彰顯其並非根本之法。第二種情況是時間和地點都不同，因為與一乘不相符，所以時間和地點都不同。或者在三七日（二十一天）后宣說，如《法華經》所說；或者在六七日（四十二天）后宣說，如《四分律》及《薩婆多論》所說；或者在七七日（四十九天）才宣說，如《興起行經》；或者在八七日（五十六天）才宣說，如《十誦律》所說；或者在五十七日後宣說，如《大智論》所說；或者一年都不說法，經過十二年才度化五個人，如《十二游經》所說。有人解釋說，《智論》中的五十七日，就是五十個七日，與《十二游經》中的一年相同。以這些教義來證明，應當知道，三乘小乘教，並非在第二個七日宣說，因為與一乘教有差別，是隨順不同根器的緣故。其餘的可以依此類推。
第七，抉擇前後教義的意圖。然而各種教義前後差別難以知曉，略以十個方面來分別說明其意圖。一、或者有眾生，在此世間小乘根性始終不變，就只見到如來從最初得道乃至涅槃都只說小乘，從未見過轉大法輪，如小乘各部執著不信大乘的人就是這樣。二、或者有眾生，在此世間小乘根性不定，能夠進入大乘初教，並且因此而確定，就見到如來最初轉小乘法輪來降伏外道，後來見到轉大乘初教即空法來輪迴教化小乘，如《中論》最初所說的那樣。三、或者有眾生，在此世間對於小乘及初教根性不定，能夠進入終教並且因此而確定，就最初見到轉小乘法輪，中間見到轉空教法輪，後來見到轉不空法輪，如《解深密經》等所說的那樣。四、或者有眾生，在此漸教中。
【English Translation】 English version: The reason for teaching is this. For example, the Ekāyana (one vehicle) of the Distinct Teaching, taught under the Bodhi tree (tree of awakening), was to clarify that this was the place where Bodhi (enlightenment) was attained. It manifests that the Tathāgata (Buddha) taught based on the Dharma (teachings) he himself had attained, so the location was not changed. The other teachings, such as the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), were taught by changing the location to the Deer Park to suit the different capacities of beings, thus showing that they were not the fundamental teachings. The second situation is where both the time and location are different, because it does not immediately align with the Ekāyana, so both the time and location are different. Or it was taught after three weeks (twenty-one days), as stated in the Lotus Sūtra; or after six weeks (forty-two days), as stated in the Four-Part Vinaya and the Sarvāstivāda Śāstra; or only after seven weeks (forty-nine days), as stated in the Xingqi Xing Jing; or only after eight weeks (fifty-six days), as stated in the Ten Recitation Vinaya; or after fifty-seven days, as stated in the Mahāprajñāpāramitopadeśa; or no Dharma was taught for a year, and only five people were converted after twelve years, as stated in the Twelve Excursions Sūtra. Some explain that the fifty-seven days in the Mahāprajñāpāramitopadeśa are fifty weeks, which is the same as the one year in the Twelve Excursions Sūtra. Based on these teachings, it should be known that the Three Vehicles and the Hīnayāna (small vehicle) teachings were not taught in the second week, because they are different from the Ekāyana teaching, and are adapted to different capacities.
Seventh, discerning the intention behind the sequence of teachings. However, the differences between the teachings are difficult to know. Briefly, the intention is explained in ten aspects. First, there are beings in this world whose Hīnayāna nature is fixed from beginning to end, so they only see the Tathāgata teaching the Hīnayāna from the initial attainment of enlightenment to Nirvāṇa (cessation of suffering), and have never seen the turning of the great Dharma wheel, as is the case with those in the Hīnayāna schools who are attached and do not believe in the Mahāyāna (great vehicle). Second, there are beings in this world whose Hīnayāna nature is not fixed, and who are able to enter the initial teachings of the Mahāyāna, and thus become fixed. They see the Tathāgata initially turning the Hīnayāna Dharma wheel to subdue the heretics, and later see the turning of the initial Mahāyāna teaching, which is the teaching of emptiness, to cycle and teach the Hīnayāna, as stated in the beginning of the Mūlamadhyamakakārikā. Third, there are beings in this world whose nature is not fixed in the Hīnayāna and the initial teachings, and who are able to enter the final teachings and thus become fixed. They initially see the turning of the Hīnayāna Dharma wheel, in the middle they see the turning of the emptiness teaching Dharma wheel, and later they see the turning of the non-emptiness teaching Dharma wheel, as stated in the Saṃdhinirmocana Sūtra. Fourth, there are beings in this gradual teaching.
根不定故堪入頓教。即便定者。即見初示言說之教猶非究竟。后顯絕言之教方為究竟。如維摩經中初三十二菩薩及文殊等所說不二並在言說中。后維摩所顯絕言之教。以為究竟者是。五或有眾生。於此世中頓悟機熟即便定者。即見佛從初得道乃至涅槃不說一字。如楞伽說。又涅槃經云。若知如來常不說法。是名菩薩具足多聞等。六或有眾生。於此世中三乘根性定者。見佛從初即說三乘教法。乃至涅槃更無餘說。如上密跡力士經及大品經說者是。七或有眾生。於此世中三乘根不定故。堪進入同教一乘者。即見自所得三乘之法皆依一乘無盡教起。是彼方便阿含施設。是故諸有所修。皆迴向一乘。如會三歸一等。又如上所引三乘與一乘同時說者等。八或有眾生。於此世中三乘根不定故。堪可進入別教一乘者。即知彼三乘等法。本來不異別教一乘。何以故。為彼所目故。更無異事故。如法華經同教說者是。九或有眾生。於此世中具有普賢機者。即見如來從初成道乃至涅槃一切佛法普于初時第二七日海印定中。自在演說無盡具足主伴無窮因陀羅網微細境界。本末不見說三乘小乘等法。如華嚴經別教中說者是。此約普賢教分見聞及解行處說。十或有眾生。於一乘別教。解行滿足已證入果海者即見上來諸教並是無盡性海隨緣所成更無
【現代漢語翻譯】 現代漢語譯本 根器不定的人，可以進入頓教法門。即使是根器已定的人，也能明白佛陀最初所說的言教並非究竟，後來所顯的離言之教才是究竟。例如《維摩詰經》中，最初三十二位菩薩以及文殊菩薩等所說的不二法門，都還在言說之中；而後來維摩詰所顯的離言之教，才被認為是究竟的。 或者有眾生，在此世間頓悟的機緣成熟，根器已定，就能明白佛陀從最初得道乃至涅槃，實際上未曾說過一字。如《楞伽經》所說。又如《涅槃經》所說：『如果知道如來恒常不說法，這才是具足多聞的菩薩』等等。 或者有眾生，在此世間三乘（聲聞乘、緣覺乘、菩薩乘）的根性已定，就會看到佛陀從一開始就宣說三乘教法，乃至涅槃也沒有其他的說法。如前面《密跡金剛力士經》以及《大品般若經》所說。 或者有眾生，在此世間三乘的根器不定，可以進入同教一乘（指三乘最終歸於一佛乘）的法門，就會明白自己所修的三乘之法，都是依於一乘無盡的教法而生起，是佛陀爲了方便引導而施設的。因此，所有修行都回向於一乘。如會三歸一等。又如前面所引用的三乘與一乘同時宣說的例子。 或者有眾生，在此世間三乘的根器不定，可以進入別教一乘（與同教一乘相對，指華嚴經所說的圓滿一乘）的法門，就會明白那三乘等法，本來就與別教一乘沒有差異。為什麼呢？因為它們所指向的目標是一致的，沒有其他的差別。如《法華經》同教中所說。 或者有眾生，在此世間具有普賢菩薩的根機，就會看到如來從最初成道乃至涅槃，一切佛法都在最初的第二個七日的海印三昧中，自在地演說無盡具足、主伴無窮、因陀羅網（Indra's net）般的微細境界，本末不可見，卻又宣說了三乘小乘等法。如《華嚴經》別教中所說。這是從普賢教的分位，見聞以及解行之處來說的。 或者有眾生，在一乘別教中，解行圓滿，已經證入果海，就會明白以上所有的教法，都是無盡自性之海隨緣所成就的，再也沒有其他的。
【English Translation】 English version Those whose roots are undetermined are fit to enter the Sudden Teaching. Even for those whose roots are determined, they will see that the initially shown teaching of words is not ultimate. The later revealed teaching beyond words is the ultimate. For example, in the Vimalakirti Sutra, the non-duality spoken by the initial thirty-two Bodhisattvas and Manjushri (Manjusri) and others is within words. The teaching beyond words revealed by Vimalakirti (Vimalakirti), however, is considered ultimate. Or there are sentient beings whose opportunity for sudden enlightenment matures in this world, and whose roots are determined, who will see that the Buddha, from the initial attainment of enlightenment to Nirvana (Nirvana), did not speak a single word. As the Lankavatara (Lankavatara) says. Also, the Nirvana Sutra (Nirvana Sutra) says, 'If one knows that the Tathagata (Tathagata) constantly does not speak the Dharma (Dharma), this is called a Bodhisattva (Bodhisattva) with complete learning,' etc. Or there are sentient beings whose roots in the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are determined in this world, who will see that the Buddha from the beginning spoke the teachings of the Three Vehicles, and even until Nirvana there is no other teaching. As mentioned in the above Secret Traces Vajra-wielding Warrior Sutra (Samdhinirmocana Sutra) and the Great Perfection of Wisdom Sutra (Mahaprajnaparamita Sutra). Or there are sentient beings whose roots in the Three Vehicles are undetermined in this world, who are fit to enter the One Vehicle of the Common Teaching (referring to the Three Vehicles ultimately returning to the One Buddha Vehicle), who will see that the Dharma of the Three Vehicles they have attained all arises based on the endless teaching of the One Vehicle, which is a skillful means established by the Buddha for guidance. Therefore, all practices are dedicated to the One Vehicle. Such as the convergence of the Three Refuges into One, etc. Also, as in the above-mentioned examples where the Three Vehicles and the One Vehicle are spoken of simultaneously, etc. Or there are sentient beings whose roots in the Three Vehicles are undetermined in this world, who are fit to enter the One Vehicle of the Distinct Teaching (in contrast to the One Vehicle of the Common Teaching, referring to the perfect One Vehicle spoken of in the Avatamsaka Sutra), who will know that the Dharma of the Three Vehicles, etc., is originally not different from the One Vehicle of the Distinct Teaching. Why? Because they are aimed at the same goal, and there is no other difference. As spoken of in the Common Teaching of the Lotus Sutra (Lotus Sutra). Or there are sentient beings who have the potential of Samantabhadra (Samantabhadra) in this world, who will see that the Tathagata, from the initial attainment of enlightenment to Nirvana, all Buddha-Dharma is completely and freely spoken in the Samadhi of the Ocean Seal (Samudramudra) during the initial second seven days, with endless completeness, infinite hosts and companions, and subtle realms like Indra's net (Indra's net), where the beginning and end are not seen, yet the Dharma of the Three Vehicles and the Small Vehicle, etc., is spoken. As spoken of in the Distinct Teaching of the Avatamsaka Sutra (Avatamsaka Sutra). This is spoken of from the perspective of Samantabhadra's teaching, regarding the place of seeing, hearing, understanding, and practice. Or there are sentient beings who, in the One Vehicle of the Distinct Teaching, have fulfilled understanding and practice and have already entered the Ocean of Fruition, who will see that all the above teachings are formed by the endless nature-sea according to conditions, and there is nothing else.
異事。是故諸教即是圓明無盡果海具德難思不可說不可說也。此約一乘入證分齊處說。余可準知。
第八施設異相者。然此異相繁多。略約十門以顯無盡。何者十異。一者時異。謂此一乘要在初時第二七日說。猶如日出先照高山等。故論云。此示法勝故。在初時及勝處說也。若爾何故不初七日說。思惟因緣行等如論釋。又此即是時因陀羅網等故。即攝一切時。若前若后各不可說劫。通前際后際。並攝在此一時中也。三乘等不爾。以隨逐機宜時不定故。或前或后亦不一時收一切劫等。二者處異。謂此一乘要在蓮華藏世界海中眾寶莊嚴菩提樹下。則攝七處八會等及余不可說不可說世界海並在此中。以一處攝一切處故。是故不動道樹。遍升六天等者。是此義也。又此華藏世界。通因陀羅網故周測諸塵。於此稱法界處。說彼一乘稱法界法門也。三乘等則不爾。在娑婆界木樹等處。亦無一處即一切處等。問若爾何故佛地經等。亦在凈土中說耶。答彼經但云在光曜宮殿等具十八種圓滿。亦不別指摩竭提國等。以彼為地上菩薩說佛地功德故。在三界外受用土中。此三乘終教及一乘同教說。若此華嚴。皆云在華嚴界內摩竭國等。不云娑婆內。亦不云三界外。故知別也。余義準知。三者主異。謂此一乘。要是盧舍那十身佛。及無盡
【現代漢語翻譯】 現代漢語譯本：這是殊勝的事件。因此，所有的教法都是圓滿光明、無有窮盡的果海，具備難以思議、不可言說的功德。這是就一乘教法進入證悟的境界而言的。其餘的可以依此類推。
第八，施設的差異相。這種差異相非常多，大致可以用十個方面來顯現其無盡的特性。哪十個差異呢？第一是時間上的差異。所謂的一乘教法，一定要在最初的第二個七天里宣說，就像太陽出來先照亮高山一樣。所以《論》中說：『這顯示了佛法的殊勝，所以在最初的時間和殊勝的地方宣說。』如果這樣，為什麼不在最初的七天里宣說呢？這是因為要思惟因緣和修行等等，就像《論》中的解釋一樣。而且，這也就是時間上的因陀羅網（Indra's net，帝釋天網）等等，所以能夠攝盡一切時間。無論是過去還是未來，都經歷了不可說不可說的劫數，都包含在這一個時間裡。三乘教法就不是這樣，因為它們是隨著眾生的根器而定的，時間不固定，或者在前或者在後，也不能在一個時間裡收攝一切劫數等等。第二是處所上的差異。所謂的一乘教法，一定要在蓮華藏世界海（Lotus Treasury World Sea）中，在眾寶莊嚴的菩提樹下宣說，這樣就能夠攝盡七處八會（seven locations and eight assemblies）等等，以及其餘不可說不可說的世界海，都包含在這裡面。因為一個處所能夠攝盡一切處所。所以『不動道樹，遍升六天』等等，就是這個意思。而且，這個華藏世界，貫通因陀羅網，所以能夠周遍地觀察所有的微塵。在這個稱法界（Dharmadhatu，法界）的地方，宣說那稱法界的法門。三乘教法就不是這樣，它們在娑婆世界（Sahā world，娑婆世界）的樹木等等地方宣說，也沒有一個處所能夠即是一切處所等等。問：如果這樣，為什麼《佛地經》（Buddhabhūmi Sūtra）等等，也是在凈土（Pure Land）中宣說呢？答：那部經只是說在光耀的宮殿等等，具備十八種圓滿，也沒有特別指明摩竭提國（Magadha，摩揭陀國）等等。因為那是為地上菩薩宣說佛地的功德，所以在三界之外的受用土中宣說。這是三乘終教和一乘同教所說的。如果像《華嚴經》（Avataṃsaka Sūtra）這樣，都說在華嚴界內的摩竭國等等，不說在娑婆世界內，也不說在三界之外，所以知道它們是不同的。其餘的意義可以依此類推。第三是主體的差異。所謂的一乘教法，一定要是盧舍那十身佛（Vairocana's ten bodies）以及無盡的……
【English Translation】 English version: This is an extraordinary event. Therefore, all teachings are the perfect, luminous, and inexhaustible fruit-ocean, possessing inconceivable and inexpressible merits. This is in terms of the One Vehicle teaching entering the realm of enlightenment. The rest can be inferred accordingly.
Eighth, the differences in establishment. These differences are numerous, but can be roughly summarized into ten aspects to reveal their inexhaustible nature. What are the ten differences? First is the difference in time. The so-called One Vehicle teaching must be expounded in the second week of the initial period, just as the sun rises and first illuminates the high mountains. Therefore, the Treatise says: 'This shows the superiority of the Dharma, so it is expounded in the initial time and superior place.' If so, why not expound it in the first week? This is because of the need to contemplate the causes and conditions, practices, etc., as explained in the Treatise. Moreover, this is the Indra's net (Indra's net) of time, etc., so it can encompass all time. Whether past or future, it has gone through inexpressible and inexpressible kalpas (aeons), all contained within this one time. The Three Vehicles are not like this, because they are determined by the capacity of sentient beings, the time is not fixed, either before or after, and they cannot encompass all kalpas in one time, etc. Second is the difference in place. The so-called One Vehicle teaching must be expounded in the Lotus Treasury World Sea (Lotus Treasury World Sea), under the Bodhi tree adorned with various treasures, so it can encompass the seven locations and eight assemblies (seven locations and eight assemblies), etc., and the remaining inexpressible and inexpressible world-seas, all contained within this. Because one place can encompass all places. Therefore, 'Without moving from the Bodhi tree, ascending to the six heavens,' etc., is this meaning. Moreover, this Lotus Treasury World Sea, penetrates the Indra's net, so it can universally observe all dust motes. In this Dharmadhatu (Dharmadhatu), the Dharma-gate that corresponds to the Dharmadhatu is expounded. The Three Vehicles are not like this, they are expounded in the trees, etc., of the Sahā world (Sahā world), and there is no one place that is identical to all places, etc. Question: If so, why is the Buddhabhūmi Sūtra (Buddhabhūmi Sūtra), etc., also expounded in the Pure Land? Answer: That Sutra only says that it is in the luminous palace, etc., possessing eighteen kinds of perfections, and does not specifically point out Magadha (Magadha), etc. Because it is expounding the merits of the Buddha-land for the Bodhisattvas on the ground, it is expounded in the enjoyment-land outside the Three Realms. This is what the Three Vehicle final teaching and the One Vehicle shared teaching say. If it is like the Avataṃsaka Sūtra (Avataṃsaka Sūtra), it all says that it is in Magadha, etc., within the Avataṃsaka realm, not within the Sahā world, nor outside the Three Realms, so we know they are different. The remaining meanings can be inferred accordingly. Third is the difference in the principal. The so-called One Vehicle teaching must be the ten bodies of Vairocana (Vairocana's ten bodies) and the inexhaustible...
三世間說。如普賢行品云。佛說菩薩說剎說眾生說三世一切說等。不同三乘等是化身及受用身等說。余義準知。四者眾異。謂此一乘經首唯列普賢等菩薩及佛境界中諸神王眾。不同三乘等。或唯聲聞眾或大小二眾等。問若爾何故第九會中有聲聞眾耶。答彼中列聲聞意者有二種。一寄對顯法故。為示如聾如盲顯法深勝也。二文殊出會外所攝六千比丘。非是前所引眾。此等皆是已在三乘中。令迴向一乘故。作是說也。五者所依異。謂此一乘教起要依佛海印三昧中出。不同三乘等依佛后得智出。六者說異。謂此一乘。此一方說一事一義一品一會等時。必結通十方一切世界皆同此說。主伴共成一部。是故此經隨一文一句皆遍十方。多文多句亦皆遍十方。三乘等則不爾。但隨一方一相說。無此主伴該通等也。七者位異。謂此一乘所有位相上下皆齊。仍一一位中攝一切位。是故乃至佛等諸位。在信等位中。餘位亦然。三乘中則不爾。但隨當位上下階降。皆不相雜也。余如下說。八者行異。謂隨一菩薩則具信等六位。一一位中。所有定散等差別行相併一時修。如東方一切世界中常入定等。西方世界中。常供養佛等。如是十方世界中。盡窮法界行。亦不分身。一時皆遍滿。一念皆遍修。一一念中亦如此。信位滿心已去。一一位皆如是修
【現代漢語翻譯】 現代漢語譯本 三世間說。如《普賢行品》所說：佛說、菩薩說、剎土（Buddhakṣetra，佛所居住的國土）說、眾生說、三世一切說等等。這不同於三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）等，是化身（Nirmāṇakāya，佛的應化身）及受用身（Saṃbhogakāya，佛的報身）等所說。其餘含義可以類推得知。四者，眾的不同。即此一乘（Ekayāna，唯一的成佛之道）經典之首，只列出普賢（Samantabhadra）等菩薩以及佛境界中的諸神王眾。不同於三乘等，或者只有聲聞眾，或者大小二眾等。問：如果這樣，為什麼第九會中有聲聞眾呢？答：其中列出聲聞，意在有兩種：一是借對比來彰顯佛法，爲了顯示如聾如盲，彰顯佛法的深奧殊勝。二是文殊（Mañjuśrī）出會外所攝的六千比丘，並非是前面所引用的那些聽眾。這些人都是已經在三乘之中，爲了讓他們迴向一乘的緣故，才這樣說的。五者，所依的不同。即此一乘教法的興起，要依靠佛的海印三昧（Samudramudrā-samādhi，如大海般映現一切的三昧）中產生。不同於三乘等，依靠佛的后得智（prsthalabdha-jñana，證得根本智后所獲得的智慧）產生。六者，說的不同。即此一乘，在這一方世界說一事、一義、一品、一會等時，必定連通十方一切世界都同樣在說。主伴共同成就一部經典。因此這部經哪怕是一文一句，都遍及十方。多文多句也全都遍及十方。三乘等則不是這樣，只是隨一方一相來說，沒有這種主伴相互貫通等情況。七者，位的不同。即此一乘所有位，上下都平等。仍然是一位之中包含一切位。因此乃至佛等諸位，都在信等位中，其餘位也是這樣。三乘中則不是這樣，只是隨著當位上下階梯下降，都不互相混雜。其餘的如下面所說。八者，行的不同。即隨一位菩薩，就具備信等六位。一位之中，所有定（Samadhi，禪定）、散等差別行相，都一時修習。如東方一切世界中常入定等，西方世界中常供養佛等。像這樣十方世界中，窮盡法界來修行，也不分身，一時都遍滿，一念都遍修。每一念中也都是這樣。信位滿心以後，每一位都這樣修。
【English Translation】 English version Explanation of the Three Worlds. As stated in the 'Samantabhadra's Conduct and Vows' chapter: 'The Buddha speaks, the Bodhisattvas speak, the Buddhakṣetras (Buddha's Pure Lands) speak, sentient beings speak, all of the three times speak,' and so on. This differs from the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), which are spoken by Nirmāṇakāya (Transformation Body of the Buddha) and Saṃbhogakāya (Enjoyment Body of the Buddha), etc. The remaining meanings can be inferred accordingly. Fourth, the difference in assemblies. Namely, at the beginning of this One Vehicle (Ekayāna) scripture, only Bodhisattvas such as Samantabhadra and the assemblies of divine kings in the Buddha's realm are listed. This differs from the Three Vehicles, etc., which may have only Śrāvaka (Hearer) assemblies, or the two assemblies of great and small, etc. Question: If that is the case, why are there Śrāvaka assemblies in the ninth gathering? Answer: The reason for listing Śrāvakas there is twofold: First, it is to highlight the Dharma through contrast, to show the profound and supreme nature of the Dharma by demonstrating those who are like the deaf and blind. Second, the six thousand Bhikṣus (monks) who left with Mañjuśrī (Manjushri) are not the same as the previously mentioned assembly. These individuals were already within the Three Vehicles, and it is said in this way to encourage them to turn towards the One Vehicle. Fifth, the difference in the basis of teaching. Namely, the arising of this One Vehicle teaching relies on the Buddha's Samudramudrā-samādhi (Ocean Seal Samadhi), from which it emerges. This differs from the Three Vehicles, etc., which rely on the Buddha's prsthalabdha-jñana (subsequent wisdom). Sixth, the difference in speaking. Namely, in this One Vehicle, when speaking about one matter, one meaning, one chapter, one gathering, etc., in this one direction, it is necessarily connected to all worlds in the ten directions, which are all speaking in the same way. The main and supporting elements together complete one scripture. Therefore, even a single phrase or sentence of this scripture pervades the ten directions. Multiple phrases and sentences also pervade the ten directions. The Three Vehicles, etc., are not like this; they only speak according to one direction and one aspect, without this kind of mutual connection between main and supporting elements. Seventh, the difference in stages. Namely, in this One Vehicle, all stages are equal, whether high or low. Yet, each stage contains all other stages. Therefore, even the stages of Buddhas, etc., are within the stages of faith, and the other stages are also like this. In the Three Vehicles, it is not like this; they only follow the respective stages, with descending steps, and they do not mix with each other. The rest will be explained below. Eighth, the difference in practice. Namely, any one Bodhisattva possesses the six stages of faith, etc. Within each stage, all the different aspects of practice, such as Samadhi (meditative concentration) and scatteredness, are cultivated simultaneously. For example, constantly entering Samadhi in all worlds of the East, and constantly making offerings to Buddhas in the worlds of the West. In this way, in the worlds of the ten directions, one exhausts the Dharma realm in practice, without dividing the body, and pervades everything simultaneously, cultivating everything in one thought. Each thought is also like this. After the mind of the stage of faith is fulfilled, each stage is cultivated in this way.
。更無優劣。又一行即一切行等通因陀羅網等。三乘則不爾。地上菩薩猶各有分齊。況地前者乎。余如下說。九者法門異。謂略舉十種以明之。一彼有三佛此有十佛。二彼有六通此有十通。三彼有三明此有十明。四彼有八解脫此有十解脫。五彼有四無畏此有十無畏。六彼有五眼此有十眼。七彼說三世此說十世。八彼有四諦此有十諦。九彼有四辯此有十辯。十彼百十八不共法此有十不共法。余門無量。廣如經說。十者事異。謂隨有舍林池地山等事。皆是法門。或是行或是位或教義等。而不壞其事。仍一一塵中。皆具足法界一切差別事。因陀羅微細成就。隨一事起皆悉如是。三乘等則不爾。但可說即空即真如等故。不同此也。又若以神通不思議力。容得暫現。非是彼法自恒如是。余可準知。第八門竟。後有所詮義理二門。成中下二卷。畢十門矣。
華嚴一乘教義分齊章卷第一 大正藏第 45 冊 No. 1866 華嚴一乘教義分齊章
華嚴一乘教義分齊章卷第二
唐大薦福寺沙門法藏述
第九明諸教所詮差別者。略舉十門。義差別故。顯彼能詮差別非一。余如別說。一所依心識。二明佛種性。三行位分齊。四修行時分。五修行依身。六斷惑分齊。七二乘迴心。八佛果義相。九攝化境界。
【現代漢語翻譯】 現代漢語譯本： 沒有更好或更差的區別。此外，一行即一切行，等等，通過因陀羅網（Indra's net，比喻相互聯繫、相互依存的世界）等相通。三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）則不是這樣。地上菩薩仍然各有侷限，更何況是地上菩薩之前的修行者呢？其餘的如下文所述。九是法門不同。簡要列舉十種來說明：一，他們有三佛，我們有十佛。二，他們有六通，我們有十通。三，他們有三明，我們有十明。四，他們有八解脫，我們有十解脫。五，他們有四無畏，我們有十無畏。六，他們有五眼，我們有十眼。七，他們說三世，我們說十世。八，他們有四諦，我們有十諦。九，他們有四辯，我們有十辯。十，他們有一百十八不共法，我們有十不共法。其餘的法門無量無邊，詳細的在經中說明。十是事不同。無論是舍、林、池、地、山等事，都是法門。或者是行、或者是位、或者是教義等，而不破壞其事。仍然在每一個微塵中，都具足法界一切差別事。因陀羅（Indra，帝釋天）的微細成就。無論發生什麼事，都是如此。三乘等則不是這樣。只能說即空即真如等，因此與此不同。此外，如果以神通不可思議之力，可以暫時顯現，但不是彼法自身恒常如此。其餘的可以類推得知。第八門結束。後面所詮釋的義理二門，在下二卷中完成十門。
《華嚴一乘教義分齊章》卷第一 大正藏第45冊 No. 1866 《華嚴一乘教義分齊章》
《華嚴一乘教義分齊章》卷第二
唐大薦福寺沙門法藏述
第九，闡明諸教所詮釋的差別，簡要列舉十個方面。因為義理的差別，顯示了能詮釋的差別不止一種。其餘的在別處說明。一，所依賴的心識。二，闡明佛種性（Buddha-nature，成佛的可能性）。三，行位分齊。四，修行時分。五，修行依身。六，斷惑分齊。七，二乘（Two Vehicles，聲聞乘和緣覺乘）迴心。八，佛果義相。九，攝化境界。
【English Translation】 English version: There is no distinction of better or worse. Furthermore, one practice is all practices, interconnected through Indra's net (Indra's net, a metaphor for the interconnected and interdependent world), and so on. The Three Vehicles (Three Vehicles, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are not like this. Bodhisattvas on the ground still have their limitations, let alone those before them? The rest is as described below. Nine is the difference in Dharma gates. Briefly listing ten to illustrate: First, they have three Buddhas, we have ten Buddhas. Second, they have six superknowledges, we have ten superknowledges. Third, they have three kinds of knowledge, we have ten kinds of knowledge. Fourth, they have eight liberations, we have ten liberations. Fifth, they have four fearlessnesses, we have ten fearlessnesses. Sixth, they have five eyes, we have ten eyes. Seventh, they speak of three times, we speak of ten times. Eighth, they have four noble truths, we have ten noble truths. Ninth, they have four kinds of eloquence, we have ten kinds of eloquence. Tenth, they have one hundred and eighteen unshared qualities, we have ten unshared qualities. The remaining Dharma gates are immeasurable, as detailed in the sutras. Ten is the difference in matters. Whether it is a hermitage, forest, pond, land, mountain, etc., all are Dharma gates. Whether it is practice, position, or teachings, without destroying the matter itself. Still, in each mote of dust, all the differentiated matters of the Dharma realm are fully present. The subtle accomplishments of Indra (Indra, the lord of gods). Whatever arises is like this. The Three Vehicles, etc., are not like this. One can only say 'is emptiness, is Suchness,' and therefore it is different from this. Furthermore, if with the inconceivable power of superknowledges, it can be temporarily manifested, but it is not that the Dharma itself is constantly like this. The rest can be inferred. The eighth gate ends. The two gates of meaning and principle explained later will complete the ten gates in the lower two volumes.
Chapter One of the Chapter on Distinguishing the Teachings and Meanings of the One Vehicle of the Avataṃsaka Taishō Tripiṭaka Volume 45, No. 1866, Chapter on Distinguishing the Teachings and Meanings of the One Vehicle of the Avataṃsaka
Chapter Two of the Chapter on Distinguishing the Teachings and Meanings of the One Vehicle of the Avataṃsaka
Composed by the Śrāmaṇa Fazang of the Da Jianfu Temple of the Tang Dynasty
Ninth, elucidating the differences in what the various teachings explain, briefly listing ten aspects. Because of the differences in meaning, it shows that the differences in what can explain are not just one kind. The rest is explained elsewhere. First, the mind-consciousness relied upon. Second, elucidating the Buddha-nature (Buddha-nature, the potential for Buddhahood). Third, the distinctions of stages of practice. Fourth, the divisions of time for practice. Fifth, the body relied upon for practice. Sixth, the distinctions in severing delusions. Seventh, the turning of the Two Vehicles (Two Vehicles, Śrāvakayāna and Pratyekabuddhayāna) towards the Mahāyāna. Eighth, the meaning and characteristics of the fruit of Buddhahood. Ninth, the realm of conversion and transformation.
十佛身開合。第一心識差別者。如小乘但有六識。義分心意識。如小乘論說。于阿賴耶識但得其名。如增一經說。若依始教。于阿賴耶識。但得一分生滅之義。以于真理未能融通。但說凝然不作諸法。故就緣起生滅事中建立賴耶。從業等種辨體而生。異熟報識為諸法依。方便漸漸引向真理。故說熏等悉皆即空。如解深密經云。若菩薩于內于外不見藏住。不見熏習。不見阿賴耶。不見阿賴耶識。不見阿陀那。不見阿陀那識。若能如是知者是名菩薩菩薩。如來齊此建立一切心意識秘密善巧。瑜伽中亦同此說。解云。既齊此不見等處。立為心意等善巧故。是故所立賴耶生滅等相皆是密意。不令如言而取故。會歸真也。若依終教。於此賴耶識。得理事融通二分義。故論但云不生不滅與生滅和合非一非異。名阿梨耶識。以許真如隨熏和合成此本識。不同前教業等種生故。楞伽云。如來藏為無始惡習所熏名為藏識。又云。如來藏受苦樂。與因俱若生若滅。又云。如來藏名阿賴耶識。而與無明七識俱。又起信云。自性清凈心。因無明風動成染心等。如是非一。問真如既言常法。云何得說隨熏起滅。既許起滅。如何復說為凝然常。答既言真如常故。非如言所謂常也。何者聖說真如為凝然者。此是隨緣作諸法時。不失自體。故說為常。是
【現代漢語翻譯】 現代漢語譯本 十佛身開合。第一是心識的差別。例如，小乘佛教只有六識，將心、意、識分開解釋。正如小乘論典所說，對於阿賴耶識（Ālaya-vijñāna，藏識）只是瞭解其名稱。如同《增一阿含經》所說，如果依據始教（早期教法），對於阿賴耶識，只瞭解其一部分生滅的含義，因為對於真理未能完全融會貫通，只說它是凝然不動，不產生諸法。因此，就在緣起生滅的事物中建立阿賴耶識，從行業等的種子辨別其體性而生，以異熟報識作為諸法的依據，方便地逐漸引導眾生走向真理，所以說熏習等都全部是空。如同《解深密經》所說：『如果菩薩在內在外都見不到藏（蘊藏），見不到住（停留），見不到熏習，見不到阿賴耶，見不到阿賴耶識，見不到阿陀那（Ādāna，執持），見不到阿陀那識，如果能夠這樣認知，就稱為菩薩。』如來只是在此處建立一切心意識的秘密善巧。瑜伽行派的論典中也同樣這樣說。解釋說：『既然只是在此見不到等等之處，建立心意等的善巧。』因此，所建立的阿賴耶的生滅等相，都是密意，不讓人按照字面意思去理解，最終會歸於真如。如果依據終教（後期教法），對於這個阿賴耶識，就能夠理解理事融通的二分含義。所以論典只是說『不生不滅與生滅和合，非一非異，名為阿梨耶識（Ālaya-vijñāna）』。因為允許真如隨著熏習和合成為這個根本識，不同於前教的行業等種子所生。正如《楞伽經》所說：『如來藏（Tathāgatagarbha）被無始以來的惡習所薰染，名為藏識。』又說：『如來藏感受苦樂，與因俱生俱滅。』又說：『如來藏名為阿賴耶識，與無明和七識共同存在。』又如《起信論》所說：『自性清凈心，因為無明風的擾動而成為染心等。』像這樣的說法有很多。問：真如既然說是常法，為什麼又說隨著熏習而生起滅亡？既然允許生起滅亡，為什麼又說是凝然常住的？答：既然說真如是常，就不是按照字面意思所說的常。為什麼聖人說真如是凝然的呢？這是因為真如在隨著因緣產生諸法的時候，不失去其自體，所以說是常。
【English Translation】 English version The opening and closing of the ten Buddha bodies. The first is the difference in consciousness. For example, the Hinayana (小乘，Lesser Vehicle) only has six consciousnesses, and the mind, intention, and consciousness are explained separately. As the Hinayana treatises say, they only know the name of the Ālaya-vijñāna (阿賴耶識，storehouse consciousness). As the Ekottara Agama (增一阿含經) says, if based on the initial teachings, they only understand a part of the meaning of arising and ceasing regarding the Ālaya-vijñāna, because they have not fully integrated with the truth, and only say that it is still and does not produce all dharmas. Therefore, the Ālaya-vijñāna is established in the phenomena of arising and ceasing, and it arises from distinguishing its nature from the seeds of karma, etc., with the Vipāka-vijñāna (異熟報識，resultant consciousness) as the basis of all dharmas, gradually guiding sentient beings towards the truth, so it is said that all the perfuming, etc., are all empty. As the Saṃdhinirmocana Sūtra (解深密經) says: 'If a Bodhisattva does not see a store (藏，蘊藏), does not see dwelling (住，停留), does not see perfuming, does not see Ālaya, does not see Ālaya-vijñāna, does not see Ādāna (阿陀那，grasping), does not see Ādāna-vijñāna, whether internally or externally, if they can know in this way, they are called Bodhisattvas.' The Tathāgata (如來，Thus Come One) only establishes all the skillful means of mind, intention, and consciousness here. The Yogācāra (瑜伽行派，Yoga practice school) treatises also say the same. The explanation says: 'Since the skillful means of mind, intention, etc., are established only in these places where one does not see, etc.' Therefore, the established characteristics of arising and ceasing of Ālaya are all secret intentions, not allowing people to understand according to the literal meaning, and ultimately returning to Suchness (真如，Tathātā). If based on the final teachings, one can understand the two-part meaning of the integration of principle and phenomena regarding this Ālaya-vijñāna. Therefore, the treatises only say 'neither arising nor ceasing, yet harmonizing with arising and ceasing, neither one nor different, is called Ālaya-vijñāna.' Because it allows Suchness to harmonize with perfuming to become this fundamental consciousness, which is different from the seeds of karma, etc., produced by the previous teachings. As the Laṅkāvatāra Sūtra (楞伽經) says: 'The Tathāgatagarbha (如來藏，Womb of the Thus Come One) is perfumed by beginningless evil habits and is called the storehouse consciousness.' It also says: 'The Tathāgatagarbha experiences suffering and joy, arising and ceasing together with causes.' It also says: 'The Tathāgatagarbha is called Ālaya-vijñāna, and exists together with ignorance and the seven consciousnesses.' Furthermore, as the Awakening of Faith in the Mahayana (起信論) says: 'The self-nature pure mind becomes defiled mind, etc., due to the disturbance of the wind of ignorance.' There are many such statements. Question: Since Suchness is said to be a constant dharma, why is it said to arise and cease with perfuming? Since arising and ceasing are allowed, why is it said to be still and constant? Answer: Since it is said that Suchness is constant, it is not the constant as literally said. Why do the sages say that Suchness is still? This is because when Suchness produces all dharmas according to conditions, it does not lose its own nature, so it is said to be constant.
即不異無常之常名不思議常。非謂不作諸法如情所謂之凝然也。故勝鬘中雲。不染而染者。明隨緣作諸法也。染而不染者。明隨緣時不失自性。由初義故俗諦得成。由后義故真諦復立。如是真俗但有二義無有二體。相融無礙離諸情執。是故論云。智障極盲闇謂真俗別執。此之謂也。此真如二義。同前始教中約法相差別門故。但說一分凝然義也。此終教中。約體相镕融門故。說二分無二之義。此義廣如起信義記中說。又如十地經云。三界虛妄唯一心作。攝論等約始教義釋。諸賴耶識等也。十地論約終教釋。為第一義真心也。又如達磨經頌攝論等釋云。此界等者。界謂因義。即種子識。如是等。寶性論約終教釋云。此性者即如來藏性。依此有諸趣等者。如勝鬘經說。依如來藏有生死。依如來藏有涅槃等。乃至廣說。是故當知二門別也。若依頓教。即一切法唯一真如心。差別相盡離言絕慮不可說也。如維摩經中三十二菩薩所說不二法門者。是前終教中染凈镕融無二之義。凈名所顯離言不二是此門也。以其一切染凈相盡無有二法可以融會故。不可說為不二也。若依圓教。即約性海圓明法界緣起無礙自在一即一切一切即一主伴圓融。故說十心以顯無盡。如離世間品及第九地說。又唯一法界性起心亦具十德。如性起品說。此等據別
【現代漢語翻譯】 現代漢語譯本 『即不異無常之常名不思議常』，並非指不生起諸法，如人們所認為的凝固不變的狀態。所以《勝鬘經》（Srimala Sutra）中說：『不染而染』，說明隨順因緣而生起諸法；『染而不染』，說明隨順因緣時，不失去其自性。由於前一種意義，俗諦得以成立；由於后一種意義，真諦得以確立。這樣，真諦和俗諦只有兩種意義，沒有兩個實體，相互融合，沒有障礙，遠離各種情感執著。所以《論》中說：『以智慧為障礙的最嚴重的盲昧，就是認為真諦和俗諦是分別執著的。』說的就是這個意思。 這種真如的兩種意義，與前面始教中從法相差別的角度來說，只說了一部分凝然不變的意義不同。這終教中，從體相融合的角度來說，說了兩部分無二的意義。這個意義詳細地在《起信義記》（Awakening of Faith Commentary）中說明。又如《十地經》（Dasabhumika Sutra）說：『三界虛妄，唯一心作。』《攝大乘論》（Mahayana-samgraha）等從始教的意義解釋，認為是諸賴耶識（Alaya-vijnana）等。《十地論》（Dasabhumika-sastra）從終教的意義解釋，認為是第一義真心。 又如《達磨經頌》（Dharma Sutra Gatha），《攝大乘論》等解釋說：『此界等』，『界』是指因的意思，就是種子識。像這樣。《寶性論》（Ratnagotravibhaga）從終教的意義解釋說：『此性』就是如來藏性（Tathagatagarbha）。『依此有諸趣等』，如《勝鬘經》說：『依如來藏有生死，依如來藏有涅槃』等等，乃至廣說。所以應當知道兩種門徑是不同的。如果依據頓教，就是一切法唯一真如心，差別相完全消失，無法用語言表達，無法用心思慮，不可說。如《維摩詰經》（Vimalakirti Sutra）中三十二菩薩所說的不二法門，是前面終教中染凈融合無二的意義。《維摩詰經》所顯示的離言不二就是這個門徑。因為它一切染凈相完全消失，沒有兩種法可以融合，所以不可說為不二。 如果依據圓教，就是從性海圓明法界（Dharmadhatu）緣起無礙，自在，一即一切，一切即一，主伴圓融的角度來說。所以說十心來顯示無盡，如《離世間品》（Visesaganastotra）及《第九地》（Ninth Bhumi）所說。又唯一法界性起心也具有十種功德，如《性起品》（Nature Arising Chapter）所說。這些是根據不同的角度來說的。
【English Translation】 English version 'That which is not different from impermanence is called the unconditioned permanence of inconceivable permanence.' This does not mean that it does not produce all dharmas, like the so-called solidified and unchanging state that people imagine. Therefore, the Srimala Sutra says: 'Being defiled yet not defiled,' which clarifies that it produces all dharmas in accordance with conditions. 'Being defiled and yet not defiled,' which clarifies that it does not lose its self-nature when according with conditions. Because of the former meaning, the conventional truth (samvrti-satya) is established. Because of the latter meaning, the ultimate truth (paramartha-satya) is re-established. Thus, the conventional and ultimate truths have only two meanings, not two entities, mutually interpenetrating without obstruction, and free from all emotional attachments. Therefore, the Treatise says: 'The most severe blindness that obstructs wisdom is the attachment to the separation of conventional and ultimate truths.' This is what it means. These two meanings of Suchness (Tathata) are different from the initial teaching (始教) which only spoke of a portion of the solidified and unchanging meaning from the perspective of the differences in dharma characteristics (法相). In this final teaching (終教), from the perspective of the interpenetration of essence and characteristics, it speaks of the two aspects of non-duality. This meaning is explained in detail in the Commentary on the Awakening of Faith (起信義記). Furthermore, as the Dasabhumika Sutra says: 'The three realms are illusory, created by the one mind.' The Mahayana-samgraha (攝大乘論) and others explain this from the perspective of the initial teaching as the Alaya-vijnana (賴耶識) and so on. The Dasabhumika-sastra (十地論) explains this from the perspective of the final teaching as the ultimately true mind. Furthermore, as the Dharma Sutra Gatha (達磨經頌), the Mahayana-samgraha, and others explain: 'This realm, etc.,' 'realm' refers to the meaning of cause, which is the seed consciousness. Like this. The Ratnagotravibhaga (寶性論) explains this from the perspective of the final teaching: 'This nature' is the Tathagatagarbha (如來藏性). 'Relying on this, there are various destinies, etc.,' as the Srimala Sutra says: 'Relying on the Tathagatagarbha, there is birth and death; relying on the Tathagatagarbha, there is Nirvana,' and so on, extensively explained. Therefore, it should be known that the two approaches are different. If based on the sudden teaching (頓教), then all dharmas are the one true mind of Suchness, the differences in characteristics completely disappear, it is beyond words and beyond thought, and cannot be spoken of. Like the non-dual dharma door spoken of by the thirty-two Bodhisattvas in the Vimalakirti Sutra (維摩詰經), it is the meaning of the interpenetration of defilement and purity without duality in the previous final teaching. The non-duality beyond words revealed by the Vimalakirti Sutra is this approach. Because all defiled and pure characteristics completely disappear, there are no two dharmas that can be interpenetrated, so it cannot be spoken of as non-dual. If based on the perfect teaching (圓教), it is from the perspective of the nature-sea, perfect illumination, the Dharmadhatu (法界), arising interdependently without obstruction, being at ease, one is all, all is one, principal and attendants interpenetrating harmoniously. Therefore, it speaks of the ten minds to reveal the inexhaustible, as the Visesaganastotra (離世間品) and the Ninth Bhumi (第九地) say. Furthermore, the one Dharmadhatu nature-arising mind also possesses ten virtues, as the Nature Arising Chapter (性起品) says. These are based on different perspectives.
教言。若約同教。即攝前諸教所說心識何以故。是此方便故。從此而流故。余可準之。問云何一心約就諸教。得有如是差別義耶。答此有二義。一約法通收。二約機分齊。初義者。由此甚深緣起一心具五義門。是故聖者隨以一門攝化眾生。一攝義從名門。如小乘教說。二攝理從事門。如始教說。三理事無礙門。如終教說。四事盡理顯門。如頓教說。五性海具德門。如圓教說。是即不動本而常末。不壞末而恒本。故五義相融唯一心轉也。二約機明得法分齊者。或有得名而不得義。如小乘教。或有得名得一分義。如始教。或有得名得具分義。如終教。或有得義而不存名。如頓教。或有名義俱無盡。如圓教。其餘義門如唯識章說。第二明種性差別者。若依小乘種性有六種。謂退．思．護．住．升進．不動。不動性中有三品。上者佛種性。中者獨覺性。下者聲聞性。如舍利弗等。雖於此中說佛一人有佛種性。然非是彼大菩提性以于佛功德不說盡未來際起大用等故。是故當知於此教中除佛一人餘一切眾生。皆不說有大菩提性。余義如小乘論說。若依三乘教種性差別略有三說。一約始教。即就有為無常法中立種性故。即不能遍一切有情。故五種性中即有一分無性眾生。故顯揚論云。云何種性差別五種道理。謂一切界差別可得故。乃
至云。唯現在世非般涅槃法。不應理故。乃至廣說。是故當知由法爾故。無始時來一切有情有五種性。第五種性無有出世功德因故。永不滅度。由是道理。諸佛利樂有情功德無有斷盡。其有種性者。瑜伽論云。種性略有二種。一本性住。二習所成。本性住者。謂諸菩薩六處殊勝有如是相。從無始世。展轉傳來法爾所得。習所成者。謂先串習善根所得。此中本性。即內六處中意處為殊勝。即攝賴耶識中本覺解性為性種性。故梁攝論云。聞熏習與阿賴耶識中解性和合。一切聖人以此為因。然瑜伽既云具種性者方能發心。即知具性習二法。成一種性。是故此二緣起不二。隨闕一不成。亦不可說性為先習為后。但可。位至堪任已去。方可約本說有性種約修說為習種。然有二義而無二事。如上攝論云。二義和合為一因故得知也。問此二種性與仁王及本業經中六種性內習種性種。有何差別耶。答彼經大都約位而說。以初習為習種性。久習積成為性種性故。說習種在十住性種在十行。三賢之前。但名善趣不名種性。瑜伽中。久習名習種。約本為性種。而此二種非初非中后。是故經說習故成性。論中說為依性起習。良以此二互成緣起無二相故。經論互說義方備足。又經說種性在發心后。論中種性在發心前。何以爾者。以其至得位時功能
【現代漢語翻譯】 至於云：唯有現在世並非是般涅槃（Parinirvana，完全寂滅）之法，這是不合道理的。乃至廣說。因此應當知道，由於法爾（Dharmata，事物本性）的緣故，從無始以來，一切有情（Sattvas，眾生）都有五種種性（Gotra，根器）。第五種種性沒有出世功德的因，所以永遠不能滅度。由於這個道理，諸佛利益安樂有情（Sattvas，眾生）的功德沒有斷絕窮盡的時候。關於具有種性（Gotra，根器）的人，《瑜伽師地論》中說：種性（Gotra，根器）略有二種，一是本性住（Prakriti-stha-gotra，自性住種性），二是習所成（Samudānīta-gotra，習所成種性）。本性住（Prakriti-stha-gotra，自性住種性）是指諸菩薩（Bodhisattvas，覺有情）的六處（Sadayatana，六根）殊勝，具有這樣的相，從無始以來，輾轉相傳，法爾（Dharmata，事物本性）所得。習所成（Samudānīta-gotra，習所成種性）是指先前串習善根所得。這裡所說的本性，就是指內六處（Sadayatana，六根）中的意處（Manayatana，意根）最為殊勝，也就是攝阿賴耶識（Ālaya-vijñāna，藏識）中的本覺解性作為種性（Gotra，根器）的自性。所以梁朝的《攝大乘論》中說：聞熏習與阿賴耶識（Ālaya-vijñāna，藏識）中的解性相合，一切聖人以此為因。然而《瑜伽師地論》既然說具有種性（Gotra，根器）的人才能發心，就知道具有自性（Prakriti，本性）和習性兩種法，才能成就一種種性（Gotra，根器）。因此這二者緣起不二，缺少任何一個都不能成就。也不能說自性（Prakriti，本性）在前，習性在後。但可以說，位階達到堪能的程度以後，才可以就本性來說具有種性（Gotra，根器），就修習來說是習種。然而有二種意義，而沒有二種事物。如上面《攝大乘論》所說，二種意義和合成為一個因，因此可以得知。 問：這二種種性（Gotra，根器）與《仁王經》及《本業經》中的六種種性（Gotra，根器）內習種性（Samudānīta-gotra，習所成種性）的種性（Gotra，根器），有什麼差別呢？答：那些經大都就位階而說，以最初的習為習種性（Samudānīta-gotra，習所成種性），長久的習積成為性種性（Prakriti-stha-gotra，自性住種性），所以說習種在十住位，性種在十行位。在三賢位之前，只能稱為善趣，不能稱為種性（Gotra，根器）。在《瑜伽師地論》中，長久的習稱為習種，就本性來說是性種。而這二種不是最初、不是中間、不是最後。所以經中說習故成性，論中說為依性起習。實在是這二者互相成就，緣起沒有二相的緣故。經論互相解說，意義才完備充足。又經中說種性（Gotra，根器）在發心之後，論中說種性（Gotra，根器）在發心之前。為什麼這樣說呢？因為到了證得位階的時候，功能才...
【English Translation】 As for saying: Only the present world is not the Dharma of Parinirvana (complete extinction), which is unreasonable. And so on, extensively explained. Therefore, it should be known that due to Dharmata (the nature of things), from beginningless time, all sentient beings (Sattvas) have five kinds of Gotra (lineage, potential). The fifth kind of Gotra (lineage, potential) does not have the cause of supramundane merit, so it can never be extinguished. Because of this reason, the merits of all Buddhas benefiting and bringing joy to sentient beings (Sattvas) will never be cut off and exhausted. Regarding those who possess Gotra (lineage, potential), the Yogacarabhumi-sastra says: Gotra (lineage, potential) is roughly of two kinds, one is Prakriti-stha-gotra (naturally abiding lineage), and the other is Samudānīta-gotra (acquired lineage). Prakriti-stha-gotra (naturally abiding lineage) refers to the six superior ayatanas (sense bases) of the Bodhisattvas, possessing such characteristics, transmitted from beginningless time, naturally obtained. Samudānīta-gotra (acquired lineage) refers to what is obtained from previous habitual cultivation of good roots. Here, the so-called nature refers to the Manayatana (mind base) among the six internal ayatanas (sense bases) being the most superior, that is, taking the originally enlightened nature in the Ālaya-vijñāna (store consciousness) as the nature of Gotra (lineage, potential). Therefore, the Mahāyānasaṃgraha of the Liang dynasty says: The hearing-habituation combines with the enlightened nature in the Ālaya-vijñāna (store consciousness), and all sages take this as the cause. However, since the Yogacarabhumi-sastra says that only those with Gotra (lineage, potential) can generate the aspiration, it is known that possessing both nature and habituation are needed to accomplish a Gotra (lineage, potential). Therefore, these two are dependently originated and non-dual; lacking either one, it cannot be accomplished. It cannot be said that nature comes first and habituation comes later. But it can be said that only when the position reaches the level of competence can one speak of having Gotra (lineage, potential) in terms of nature, and speak of acquired lineage in terms of cultivation. However, there are two meanings, but not two things. As the Mahāyānasaṃgraha above says, the two meanings combine into one cause, so it can be known. Question: What is the difference between these two kinds of Gotra (lineage, potential) and the Gotra (lineage, potential) of Samudānīta-gotra (acquired lineage) within the six kinds of Gotra (lineage, potential) in the Humane Kings Sutra and the Brahma Net Sutra? Answer: Those sutras mostly speak in terms of position, taking the initial habituation as Samudānīta-gotra (acquired lineage), and the long-term accumulation of habituation as Prakriti-stha-gotra (naturally abiding lineage). Therefore, it is said that the acquired lineage is in the Ten Abodes, and the natural lineage is in the Ten Practices. Before the Three Worthies, they can only be called good destinies, not Gotra (lineage, potential). In the Yogacarabhumi-sastra, long-term habituation is called acquired lineage, and in terms of nature, it is natural lineage. And these two are neither the beginning, nor the middle, nor the end. Therefore, the sutra says that habituation accomplishes nature, and the treatise says that habituation arises based on nature. Indeed, these two mutually accomplish each other, and the dependent origination has no dual aspects. The sutras and treatises explain each other, and the meaning is complete and sufficient. Also, the sutra says that Gotra (lineage, potential) is after the generation of aspiration, and the treatise says that Gotra (lineage, potential) is before the generation of aspiration. Why is this so? Because when one reaches the stage of attainment, the function...
方顯。是故經說在三賢位中。然彼功能必有所依。是故論中說在位前。要由功能顯方可說有故。經不違論。要由有性方起功能故。論不違經。亦是互舉義意融通。問又以何義。知種性至堪任位耶。答以論說種性必具性習。既已有習必已修行。若已修行必至堪任。若不從愚夫至堪任已來中間修此串習行者。更何位修也。以于愚位未修習故。得位已去具第二住故。是故當知從愚位未修串習行。至彼堪任串習方成故得性習通融以為種性。問若要待習方說性者。愚位未習。豈無性種。如其無者后不應有。先無後有非性種故。如其有者無習有性。不應理故。論不說故。答此二既為緣起。故無習時亦無彼性。由此亦立無性有情。先無後有非性種者。此亦不然。以習成處定先有性。愚位未習故不說性。後起習已不名無習。是故習成后說有性。隨於諸乘串習何行。爾時即說本有彼性問若爾此即唯是一不定性。如何得有五種性差別耶。答即由此義安立五性何者。謂修六度串習行已。位到堪任成菩薩種性。若習小行到于忍位成聲聞性。故智論云。暖頂忍等名為性地。善戒經云。若得世第一法是名第二位。故知前三善根屬種性位。若依俱舍論。得順解脫分善根位方說有性。故彼論云。順解脫分者。謂定能感涅槃果善。此善生已令彼有情名為身
【現代漢語翻譯】 現代漢語譯本 方顯（彰顯）。因此經文說（菩薩種性）在三賢位（十住、十行、十回向）中。然而這些功能必定有所依據。所以論中說在（三賢）位之前。一定要由功能顯現出來才可以稱為有（菩薩種性），所以經文與論典並不衝突。一定要由具有（菩薩）自性才能生起（菩薩）功能，所以論典也不違背經文。這也是互相舉例，義理融會貫通。 問：又根據什麼道理，知道（某種）種性到達堪任位（可以勝任某種修行）呢？ 答：根據論典所說，種性必定具備自性和串習。既然已經有了串習，必定已經修行。如果已經修行，必定到達堪任位。如果不從愚夫位（凡夫位）到堪任位，中間修習這種串習行的人，又在哪個位次修習呢？因為在愚夫位沒有修習的緣故，得到（堪任）位后就具備第二住（二果阿羅漢）的功德。所以應當知道，從愚夫位沒有修習串習行，到堪任位串習才成就，因此得到自性和串習的通融，作為種性。 問：如果一定要等待串習才能說（具有某種）自性，那麼在愚夫位沒有串習，難道就沒有（某種）自性種嗎？如果說沒有，那麼後來不應該有（這種自性）。先前沒有，後來才有，不是自性種的緣故。如果說有，那麼沒有串習卻有自性，不應該合乎道理。論典也沒有這樣說。 答：這兩種（自性和串習）都是緣起法，所以在沒有串習的時候也沒有那種自性。由此也成立無性有情（沒有固定種性的眾生）。先前沒有，後來才有，不是自性種的說法，這也是不對的。因為串習成就的地方，必定先前有（那種）自性。愚夫位沒有串習，所以不說（具有某種）自性。後來生起串習后，就不能稱為沒有串習。所以串習成就后，就說具有（某種）自性。隨著對於諸乘（聲聞乘、緣覺乘、菩薩乘）串習哪種修行，那時就說本來具有那種自性。 問：如果這樣，這豈不是隻是一種不定性（不確定的種性）？如何能有五種性（聲聞種性、緣覺種性、菩薩種性、不定種性、無性有情）的差別呢？ 答：就是根據這個道理安立五種性。哪五種呢？就是修習六度（佈施、持戒、忍辱、精進、禪定、般若）串習行后，位次到達堪任，成就菩薩種性。如果修習小乘行，到達忍位（四善根位中的忍位），成就聲聞種性。所以《大智度論》說，暖位、頂位、忍位等，名為性地。《善戒經》說，如果得到世第一法（四善根位中的世第一法），這名為第二位（須陀洹果）。所以知道前三善根（暖位、頂位、忍位）屬於種性位。如果依據《俱舍論》，得到順解脫分善根位，才說具有（某種）自性。所以那部論典說，順解脫分，是指必定能感得涅槃果的善根。這種善根生起后，使那些有情名為身（具有某種自性）。
【English Translation】 English version It is thus manifested. Therefore, the sutra says that (Bodhisattva nature) is in the Three Worthies positions (Ten Abodes, Ten Practices, Ten Dedications). However, these functions must have a basis. Therefore, the treatise says that it is before the (Three Worthies) positions. It must be manifested by function before it can be said to exist (Bodhisattva nature), so the sutra does not contradict the treatise. It must be from having (Bodhisattva) nature that (Bodhisattva) function can arise, so the treatise does not contradict the sutra. This is also a mutual example, and the meanings are integrated. Question: By what reasoning do we know that (a certain) nature reaches the position of competence (capable of undertaking a certain practice)? Answer: According to the treatise, nature must possess both nature and habit. Since there is already habit, there must have been practice. If there has been practice, one must have reached the position of competence. If one does not cultivate this habitual practice from the position of a fool (ordinary person) to the position of competence, then in which position does one cultivate it? Because one has not cultivated in the position of a fool, after obtaining the (competent) position, one possesses the merits of the second abode (second Arhat fruit). Therefore, it should be known that from the position of a fool without cultivating habitual practice, to the position of competence, the habitual practice is then accomplished, thus obtaining the integration of nature and habit as nature. Question: If one must wait for habit before saying (possessing a certain) nature, then in the position of a fool without habit, is there no (certain) nature seed? If there is none, then there should not be (this nature) later. What did not exist before but exists later is not a nature seed. If there is, then having nature without habit should not be reasonable. The treatise does not say this either. Answer: These two (nature and habit) are both conditioned dharmas, so when there is no habit, there is also no such nature. From this, it is also established that sentient beings without nature (sentient beings without a fixed nature). The statement that what did not exist before but exists later is not a nature seed is also incorrect. Because the place where habit is accomplished must have had (that) nature beforehand. Because there is no habit in the position of a fool, one does not say (possessing a certain) nature. After habit arises later, it cannot be called without habit. Therefore, after habit is accomplished, one says that one has (a certain) nature. Depending on which vehicle (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) one cultivates, at that time it is said that one originally possessed that nature. Question: If so, is this not just an indeterminate nature (uncertain nature)? How can there be a difference between the five natures (Sravaka nature, Pratyekabuddha nature, Bodhisattva nature, indeterminate nature, sentient beings without nature)? Answer: It is based on this principle that the five natures are established. Which five? It is that after cultivating the practice of the six perfections (generosity, morality, patience, diligence, concentration, wisdom), the position reaches competence, and the Bodhisattva nature is accomplished. If one cultivates the Small Vehicle practice and reaches the position of forbearance (the position of forbearance in the four roots of goodness), the Sravaka nature is accomplished. Therefore, the Mahaprajnaparamita Sastra says that the positions of Warmth, Peak, and Forbearance are called nature grounds. The Good Precepts Sutra says that if one obtains the World's Foremost Dharma (the World's Foremost Dharma in the four roots of goodness), this is called the second position (Srotapanna fruit). Therefore, it is known that the first three roots of goodness (Warmth, Peak, Forbearance) belong to the nature position. According to the Abhidharmakosa, only when one obtains the root of goodness of the Part of Conformity to Liberation is it said that one has (a certain) nature. Therefore, that treatise says that the Part of Conformity to Liberation refers to the root of goodness that can certainly bring about the fruit of Nirvana. After this root of goodness arises, it causes those sentient beings to be called bodies (possessing a certain nature).
中有涅槃法。獨覺準知。由此即立三乘種性。若於三行隨一修行未至本位。爾時立為不定種性。若於三行全未修行。爾時立為無有種性。由此當知。諸乘種性皆就習說。問若愚位無習。即無性者。后縱起習何得為有。答有習非是無習位故。是故有習常恒有。無習自恒無。既不以無習而作習。亦不以無性而為性。以分位差別故。如涅槃經云。三種人中畢竟死者。喻一闡提無佛性也。善男子。一闡提輩若遇善友諸佛菩薩。聞說深法及以不遇。俱不得離一闡提心。何以故。斷善根故。一闡提輩亦得阿耨多羅三藐三菩提心。所以者何。若能發菩提之心。即不復名一闡提性也。善男子。以何緣故說一闡提得阿耨多羅三藐三菩提。一闡提輩實不得阿耨多羅三藐三菩提。如命盡者等。乃至廣說。當知此中就位前後有無恒定不相由也。二約終教。即就真如性中。立種性故。則遍一切眾生。皆悉有性故。智論云。白石有銀性。黃石有金性。水是濕性火是熱性。一切眾生有涅槃性。以一切妄識無不可歸自真性故。如經說言。眾生亦爾。悉皆有心。凡有心者定當得成阿耨多羅三藐三菩提。以是義故。我常宣說一切眾生皆有佛性。問如有難云。若諸有心悉得菩提者。佛亦有心亦應當得。若言佛雖有心更非當得。是即無性眾生雖有是心亦非當得。
【現代漢語翻譯】 現代漢語譯本： 有中乘涅槃之法。獨覺（Pratyekabuddha，不依師而自悟者）也應如此理解。由此就確立了聲聞乘、緣覺乘、菩薩乘這三乘的種性。如果對於這三乘的任何一種修行，還沒有達到相應的果位，這時就稱為不定種性。如果對於這三乘的修行完全沒有開始，這時就稱為無種性。由此應當知道，各種乘的種性都是就其熏習而說的。問：如果在愚昧無知的狀態下沒有熏習，也就是沒有種性，那麼後來即使產生了熏習，又怎麼能說是有種性呢？答：有熏習的狀態不是沒有熏習的狀態。所以，有熏習的狀態總是恒常存在，沒有熏習的狀態自然也總是恒常沒有。既不能因為沒有熏習而產生熏習，也不能因為沒有種性而產生種性，這是因為分位不同。如《涅槃經》（Nirvana Sutra）所說：『三種人中必定會死的人，比喻一闡提（Icchantika，斷絕善根的人）沒有佛性。』善男子，一闡提這樣的人，無論遇到善友、諸佛菩薩，聽聞甚深佛法，或者沒有遇到，都不能脫離一闡提之心。為什麼呢？因為他們斷絕了善根。一闡提這樣的人也能發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。為什麼呢？如果他們能夠發起菩提之心，就不再被稱為一闡提了。善男子，因為什麼緣故說一闡提能得到阿耨多羅三藐三菩提呢？一闡提這樣的人實際上是不能得到阿耨多羅三藐三菩提的，就像壽命已盡的人一樣。』乃至廣說。應當知道，這裡是就不同階段的前後而言，有和無不是恒定不變、互相依賴的。 二、從終教的角度來說，就是就真如自性（Tathata，如如不動的真性）中來確立種性，那麼就遍及一切眾生，都具有佛性。所以《智論》（Mahaprajnaparamita-sastra）說：『白色的石頭有銀的性質，黃色的石頭有金的性質，水是濕的性質，火是熱的性質，一切眾生有涅槃的性質。』因為一切虛妄的意識沒有不能迴歸到真如自性的。如經中所說：『眾生也是這樣，都具有心，凡是有心的，必定能夠成就阿耨多羅三藐三菩提。』因為這個緣故，我常常宣說一切眾生都具有佛性。問：如果有人提出疑問說：『如果所有有心的眾生都能得到菩提，那麼佛也有心，也應當能夠得到（菩提）。如果說佛雖然有心，但不再是「當得」，那麼沒有佛性的眾生雖然有心，也不能夠得到（菩提）。』
【English Translation】 English version: There is the Nirvana Dharma of the Middle Vehicle. The Pratyekabuddha (one who attains enlightenment independently) should understand it similarly. Hence, the three vehicles of Sravaka (Hearer), Pratyekabuddha, and Bodhisattva are established in terms of their potential. If one has not reached the corresponding stage in the practice of any of these three vehicles, then one is designated as having an indeterminate potential. If one has not practiced any of these three vehicles at all, then one is designated as having no potential. From this, it should be understood that the potential of each vehicle is spoken of in terms of habituation. Question: If there is no habituation in the state of ignorance, that is, no potential, then even if habituation arises later, how can it be said to exist? Answer: The state of having habituation is not the state of having no habituation. Therefore, the state of having habituation always exists, and the state of having no habituation naturally always does not exist. One cannot create habituation from the absence of habituation, nor can one create potential from the absence of potential, because of the difference in stages. As the Nirvana Sutra states: 'Among the three types of people, those who are certain to die are like the Icchantika (one who has severed their roots of goodness), who have no Buddha-nature.' Good man, whether such Icchantikas encounter good friends, Buddhas, and Bodhisattvas, and hear profound Dharma, or do not encounter them, they cannot escape the Icchantika mind. Why? Because they have severed their roots of goodness. Such Icchantikas can also generate the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete, and perfect enlightenment). Why? If they can generate the Bodhi-citta (mind of enlightenment), they are no longer called Icchantikas. Good man, for what reason is it said that Icchantikas can attain Anuttara-samyak-sambodhi? Such Icchantikas cannot actually attain Anuttara-samyak-sambodhi, just like those whose lives have ended.' And so on. It should be understood that here, in terms of the sequence of stages, existence and non-existence are not constant and mutually dependent. Secondly, from the perspective of the ultimate teaching, potential is established based on the True Thusness (Tathata, suchness) nature, which pervades all sentient beings, so all have Buddha-nature. Therefore, the Mahaprajnaparamita-sastra states: 'White stones have the nature of silver, yellow stones have the nature of gold, water has the nature of wetness, fire has the nature of heat, and all sentient beings have the nature of Nirvana.' Because all deluded consciousnesses can return to their True Thusness nature. As the sutra says: 'Sentient beings are also like this; they all have minds, and all who have minds will certainly attain Anuttara-samyak-sambodhi.' For this reason, I always proclaim that all sentient beings have Buddha-nature. Question: If someone raises the question: 'If all sentient beings with minds can attain Bodhi, then the Buddha also has a mind and should also be able to attain it. If it is said that although the Buddha has a mind, it is no longer 'to be attained,' then sentient beings without Buddha-nature, although they have minds, also cannot attain it.'
答經中已自揀濫故。但云眾生有心不云佛矣。以處處受生名為眾生故不同佛也。問若並有性。如何建立五種性中無性者耶。答論自有釋故寶性論云。一向說闡提無涅槃性不入涅槃者。此義云何。為欲示顯謗大乘因故。此明何義。為欲迴轉誹謗大乘心。依無量時故作是說。以彼實有清凈佛性故。又佛性論云。問曰。若爾云何佛說眾生不住于性永無般涅槃耶。答曰。若曾背大乘者。此法是一闡提因。為令眾生舍此法故。若墮闡提因。于長夜時輪轉不息。以是義故經作是說。若依道理。一切眾生皆悉本有清凈佛性。若不得般涅槃者。無有是處。是故佛性決定本有。離有離無故。解云。又此論前文廣破無性。乃至末文云。三者失同外道有本定有。無本定無。有不可滅。無不可生。此等過失。由汝邪執無性義生。乃至廣說。問前始教中。決定說有無性眾生。此終教中並皆有性。云何會通。答亦論自有釋。故佛性論第二捲雲。何故復有。經說闡提眾生決定無有般涅槃性。若爾二經便自相違。如何會二說一了一不了。故不相違。解云。若小乘中但佛一人有佛性。餘一切人皆不說有。若三乘始教中。以漸異小乘故。說多人有。猶未全異彼故。許一分無性。是故論中判為權施不了說也。問若依終教。一切眾生皆當作佛。即眾生雖多亦有終
【現代漢語翻譯】 現代漢語譯本：因為在答經中已經自己揀擇了錯誤，所以只說眾生有心，而不說佛有心。因為處處受生叫做眾生，所以和佛不同。問：如果都具有佛性，如何建立五種性中沒有佛性的人呢？答：《寶性論》自己有解釋，說：『如果一概說斷善根者（Ekantika，闡提）沒有涅槃的自性，不能進入涅槃，這是什麼意思呢？』是爲了顯示誹謗大乘的因緣。這說明什麼意義呢？是爲了迴轉誹謗大乘的心，依據無量的時間，所以這樣說。因為他們實際上有清凈的佛性。而且《佛性論》說：『問：如果這樣，為什麼佛說眾生不具有佛性，永遠不能般涅槃呢？』答：『如果曾經背離大乘，這種法就是斷善根者的因緣，爲了讓眾生捨棄這種法。如果墮入斷善根者的因緣，在漫長的黑夜裡輪迴不息。因為這個緣故，經書這樣說。如果依據道理，一切眾生都本來具有清凈的佛性。如果不能得到般涅槃，沒有這樣的道理。』所以佛性決定是本來就有的，遠離有和無。解釋說：而且這篇論的前文廣泛地破斥了沒有佛性的說法，乃至末尾說：『第三種錯誤和外道相同，認為有是本來就有的，無是本來就沒有的，有不可滅，無不可生。』這些過失，都是由於你邪執沒有佛性的意義而產生的，乃至廣泛地說。問：之前的始教中，決定地說有無性的眾生，這終教中都說有佛性，如何會通呢？答：也是論自己有解釋。所以《佛性論》第二卷說：『為什麼又有經書說斷善根的眾生決定沒有般涅槃的自性呢？如果這樣，兩部經就互相違背了，如何會通呢？』因為一個了義，一個不了義，所以不相違背。解釋說：如果小乘中只有佛一個人有佛性，其餘一切人都不說有。如果三乘始教中，因為逐漸不同於小乘，所以說很多人有，但還沒有完全不同於小乘，所以允許一部分沒有佛性。所以論中判斷為權巧施設的不了義說法。問：如果依據終教，一切眾生都應當成佛，那麼眾生雖然多，也有終結的時候。 English version: Because the sutra answering already self-selected the errors, it only says that sentient beings have mind, but does not say that Buddhas have mind. Because being born everywhere is called sentient beings, therefore it is different from Buddhas. Question: If all have Buddha-nature, how to establish those without Buddha-nature among the five natures? Answer: The Ratnagotravibhāga (寶性論) itself has an explanation, saying: 'If it is generally said that the ekāntika (闡提, Icchantika, those who have severed their roots of goodness) have no nature of Nirvana and cannot enter Nirvana, what does this mean?' It is to show the causes of slandering the Mahayana. What does this mean? It is to turn back the mind that slanders the Mahayana, based on immeasurable time, so it is said. Because they actually have pure Buddha-nature. Moreover, the Buddha-nature Treatise (佛性論) says: 'Question: If so, why did the Buddha say that sentient beings do not abide in nature and can never attain parinirvana?' Answer: 'If one has ever turned away from the Mahayana, this Dharma is the cause of the ekāntika, in order to let sentient beings abandon this Dharma. If one falls into the cause of the ekāntika, one will revolve endlessly in the long night. For this reason, the sutra says so. If based on reason, all sentient beings originally have pure Buddha-nature. If one cannot attain parinirvana, there is no such reason.' Therefore, Buddha-nature is definitely inherent, away from existence and non-existence. Explanation: Moreover, the previous text of this treatise extensively refutes the saying of no-nature, and even the final text says: 'The third mistake is the same as the heretics, thinking that existence is originally existent, non-existence is originally non-existent, existence cannot be destroyed, non-existence cannot be produced.' These faults are all caused by your heretical clinging to the meaning of no-nature, and so on extensively. Question: In the previous initial teaching, it was definitely said that there are sentient beings without nature. In this final teaching, all are said to have nature. How to reconcile this? Answer: The treatise itself also has an explanation. Therefore, the second volume of the Buddha-nature Treatise says: 'Why do some sutras say that sentient beings who are ekāntika definitely have no nature of parinirvana? If so, the two sutras contradict each other. How to reconcile them?' Because one is definitive and one is provisional, they do not contradict each other. Explanation: If in the Hinayana, only the Buddha has Buddha-nature, and all other people are not said to have it. If in the initial teaching of the Three Vehicles, because it is gradually different from the Hinayana, it is said that many people have it, but it is not completely different from the Hinayana, so it allows a part to have no nature. Therefore, the treatise judges it as a provisional and non-definitive saying. Question: If according to the final teaching, all sentient beings should become Buddhas, then although there are many sentient beings, there will also be an end.
【English Translation】 Because in the sutra answering already self-selected the errors, it only says that sentient beings have mind, but does not say that Buddhas have mind. Because being born everywhere is called sentient beings, therefore it is different from Buddhas. Question: If all have Buddha-nature, how to establish those without Buddha-nature among the five natures? Answer: The Ratnagotravibhāga itself has an explanation, saying: 'If it is generally said that the ekāntika (Icchantika, those who have severed their roots of goodness) have no nature of Nirvana and cannot enter Nirvana, what does this mean?' It is to show the causes of slandering the Mahayana. What does this mean? It is to turn back the mind that slanders the Mahayana, based on immeasurable time, so it is said. Because they actually have pure Buddha-nature. Moreover, the Buddha-nature Treatise says: 'Question: If so, why did the Buddha say that sentient beings do not abide in nature and can never attain parinirvana?' Answer: 'If one has ever turned away from the Mahayana, this Dharma is the cause of the ekāntika, in order to let sentient beings abandon this Dharma. If one falls into the cause of the ekāntika, one will revolve endlessly in the long night. For this reason, the sutra says so. If based on reason, all sentient beings originally have pure Buddha-nature. If one cannot attain parinirvana, there is no such reason.' Therefore, Buddha-nature is definitely inherent, away from existence and non-existence. Explanation: Moreover, the previous text of this treatise extensively refutes the saying of no-nature, and even the final text says: 'The third mistake is the same as the heretics, thinking that existence is originally existent, non-existence is originally non-existent, existence cannot be destroyed, non-existence cannot be produced.' These faults are all caused by your heretical clinging to the meaning of no-nature, and so on extensively. Question: In the previous initial teaching, it was definitely said that there are sentient beings without nature. In this final teaching, all are said to have nature. How to reconcile this? Answer: The treatise itself also has an explanation. Therefore, the second volume of the Buddha-nature Treatise says: 'Why do some sutras say that sentient beings who are ekāntika definitely have no nature of parinirvana? If so, the two sutras contradict each other. How to reconcile them?' Because one is definitive and one is provisional, they do not contradict each other. Explanation: If in the Hinayana, only the Buddha has Buddha-nature, and all other people are not said to have it. If in the initial teaching of the Three Vehicles, because it is gradually different from the Hinayana, it is said that many people have it, but it is not completely different from the Hinayana, so it allows a part to have no nature. Therefore, the treatise judges it as a provisional and non-definitive saying. Question: If according to the final teaching, all sentient beings should become Buddhas, then although there are many sentient beings, there will also be an end.
盡。若如是者。最後成佛即無所化。所化無故利他行闕。利他行闕成佛不應道理。又令諸佛利他功德有斷盡故。如其一切盡當作佛。而言眾生終無盡者。即有自語相違過失。以無終盡者永不成佛故。又如一佛度無量人。于眾生界有損已不。若有漸損必有終盡。有損無盡不應理故。若無損者即無滅度。有滅無損不應理故。依如是等道理。佛地論等。由此建立無性有情。離上諸過失。此義云何。答若謂眾生由有性故並令成佛。說有盡者。是即便於眾生界中起于減見。眾生界既減佛界必增。故於佛界便起增見。如是增減非是正見。是故不增減。經云舍利弗大邪見者。所謂見眾生界增。見眾生界減。乃至廣說。設避此見故。立此一分無性有情。為不增減者。彼終不能離增減見。何以故。以彼見於諸有性者併成佛故。即便起于斷見減見。諸無性者不成佛故。即便起于常見增見。以彼不了眾生界故。是故經云。一切愚癡凡夫。不如實知一法界故。不能實見一法界故。起邪見心謂眾生界增眾生界減。又文殊般若經云。假使一佛住世。若一劫若過一劫。如一佛世界。復有無量無邊恒河沙諸佛。如是一一佛。若一劫若過一劫。晝夜說法心無暫息。各各度于無量河沙眾生皆入涅槃。而眾生界亦不增減。乃至十方諸佛世界亦復如是。一一諸佛
【現代漢語翻譯】 現代漢語譯本 盡。如果像這樣，最後成佛就沒有所教化對象。因為沒有所教化對象，利益他人的行為就缺失。利益他人的行為缺失，成佛就不合道理。又會導致諸佛利益他人的功德有斷絕窮盡的過失。如果說一切眾生都會成佛，卻說眾生永遠沒有窮盡，這就是自相矛盾的過失，因為沒有窮盡的眾生永遠不能成佛。又如同一尊佛度化無量的人，對於眾生界來說，是否有減少呢？如果逐漸減少，必定會有窮盡的時候。減少而沒有窮盡是不合道理的。如果沒有減少，就沒有滅度。有滅度而沒有減少也是不合道理的。依據這些道理，《佛地論》等經論，因此建立了無性有情，遠離了上述的各種過失。這個道理是什麼呢？回答說，如果說眾生因為有佛性所以都能成佛，並說眾生有窮盡的時候，這就是在眾生界中產生了減少的見解。眾生界既然減少，佛界必定增加，所以在佛界中便產生了增加的見解。像這樣的增加減少不是正確的見解。所以不應該有增減的見解。《經》中說，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），大邪見者，就是指認為眾生界增加，認為眾生界減少，乃至廣說。假設爲了避免這種見解，而設立一部分無性有情，作為不增不減的眾生，他們最終也不能脫離增減的見解。為什麼呢？因為他們認為所有有佛性的眾生都會成佛，因此便產生了斷見和減見。認為沒有佛性的眾生不能成佛，因此便產生了常見和增見。因為他們不瞭解眾生界的真相。所以《經》中說，一切愚癡的凡夫，因為不如實地瞭解一法界，不能如實地見到一法界，所以生起邪見，認為眾生界增加，認為眾生界減少。又《文殊般若經》（Mañjuśrī Prajñāpāramitā Sūtra）中說，假使一尊佛住世，如果一劫（kalpa，佛教時間單位）或者超過一劫，如同一個佛世界，又有無量無邊恒河沙（Ganges river sand，極多的數量）那麼多的諸佛，像這樣每一尊佛，如果一劫或者超過一劫，晝夜說法，心中沒有片刻的停息，各自度化無量恒河沙那麼多的眾生都進入涅槃（Nirvana，佛教術語，指解脫），而眾生界也不會增加減少。乃至十方諸佛世界也是這樣，每一尊佛
【English Translation】 English version Exhaustion. If it is like this, then the last Buddha to achieve Buddhahood would have no one to teach. Because there is no one to teach, the act of benefiting others is lacking. If the act of benefiting others is lacking, achieving Buddhahood would be unreasonable. Furthermore, it would cause the merit of benefiting others by all Buddhas to be cut off and exhausted. If it is said that all beings will become Buddhas, yet it is also said that beings will never be exhausted, then there is the fault of self-contradiction, because those who are without end can never become Buddhas. Moreover, if one Buddha liberates immeasurable people, is there a decrease in the realm of beings? If there is a gradual decrease, there must be an end. Decrease without end is unreasonable. If there is no decrease, then there is no extinction. Extinction without decrease is also unreasonable. Based on these reasons, the Yogācārabhūmi-śāstra (佛地論) and other treatises establish sentient beings without nature, thus avoiding the above-mentioned faults. What is this meaning? The answer is, if it is said that beings have Buddha-nature and therefore all can become Buddhas, and it is also said that beings have an end, then this gives rise to a view of decrease in the realm of beings. Since the realm of beings decreases, the realm of Buddhas must increase, thus giving rise to a view of increase in the realm of Buddhas. Such increase and decrease are not correct views. Therefore, there should be no view of increase or decrease. The sutra says, 'Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom), is a person of great wrong views, namely, seeing the realm of beings increase and seeing the realm of beings decrease,' and so on. Suppose, in order to avoid this view, one establishes a portion of sentient beings without nature as those who neither increase nor decrease, they ultimately cannot escape the views of increase and decrease. Why? Because they see that all those with Buddha-nature will become Buddhas, thus giving rise to a view of annihilation and decrease. Seeing that those without Buddha-nature cannot become Buddhas, thus giving rise to a view of permanence and increase. Because they do not understand the true nature of the realm of beings. Therefore, the sutra says, 'All ignorant ordinary beings, because they do not truly know the one Dharmadhātu (法界, the realm of reality), and cannot truly see the one Dharmadhātu, give rise to wrong views, thinking that the realm of beings increases and the realm of beings decreases.' Furthermore, the Mañjuśrī Prajñāpāramitā Sūtra (文殊般若經) says, 'Suppose one Buddha dwells in the world, for one kalpa (劫, an aeon) or more than one kalpa, like one Buddha-world, there are countless, boundless Ganges river sand (恒河沙, an immense number) Buddhas. Like this, each Buddha, for one kalpa or more than one kalpa, day and night teaches the Dharma (法, the teachings), without a moment's rest in their minds, each liberating countless Ganges river sand beings, all entering Nirvana (涅槃, liberation), yet the realm of beings neither increases nor decreases. Likewise, the Buddha-worlds in the ten directions are also like this, each Buddha.'
說法教化。各度無量河沙眾生皆入涅槃。于眾生界亦不增不減。何以故。眾生定相不可得故。義言說眾生界猶如虛空。假使無量勝神通之者。各無量劫飛行虛空。求空邊際終不可盡。非以不盡不名遊行。非以遊行令其得際。當知此中道理亦爾。非以當得令其有終。非以無終說有無得。是故諸難無不通也。又為成諸佛利他功德無斷盡故。立一分無性眾生者。是即令彼諸佛但有變化利他功德。亦即斷彼隨他受用諸功德也。以無菩薩證諸地故。又化他中。亦但有粗斷滅彼細。以無一人得二乘無漏故。又今已后諸佛。無有一佛得說三乘等教。以無得聖機故。即斷諸佛同體大悲也。又若定意謂悉有性故必皆有盡。恐最後佛闕利他行故。立一分定無性者。然彼后佛終於利他行不圓滿。以其所化無一有情得聖果故。但佛菩薩二利之中利他為最。何有不令一人得聖果而於自身得成佛耶。又本皆發弘誓願云。令諸眾生悉得菩提。是故令得故本願不虛。而眾生界不可盡故本願不斷。若不爾者違本願故。行愿虛故。虛行成佛不應理故。是故雖欲避上諸失建立無性。不謂彼過還墮此宗。是故無性非為究竟了義也。問夫論種性必是有為。如何此教約真如為種性耶。答以真如隨緣與染和合成本識時。即彼真中有本覺無漏內熏眾生為返流因。得為有種
【現代漢語翻譯】 現代漢語譯本 說法教化，各自度化無量恒河沙數的眾生，都進入涅槃（梵文：Nirvana，指解脫生死輪迴的境界）。但在眾生界中，既沒有增加也沒有減少。為什麼呢？因為眾生的固定相狀是不可得的。談論眾生界，就像談論虛空一樣。假設有無量具有殊勝神通的人，各自經過無量劫的時間在虛空中飛行，想要尋求虛空的邊際，最終也是不可能窮盡的。不能因為虛空沒有邊際，就不稱其為『空』；也不能因為稱其為『空』，就認為它有邊際。應當明白其中的道理也是這樣。不能因為認為（眾生）應當獲得解脫，就認為（眾生界）有終結；也不能因為沒有終結，就說（眾生界）有或沒有獲得解脫。因此，各種疑問都能得到解答。 如果爲了成就諸佛利他的功德，使其沒有斷絕窮盡的時候，而設立一部分沒有自性的眾生，這就會導致那些佛只有變化（梵文：Vikurvana）利他的功德，也斷絕了他們隨順他人而受用的各種功德。因為沒有菩薩證得各個菩薩地（梵文：Bhumis）的緣故。而且在化度他人之中，也只有粗略地斷滅那些細微的煩惱，因為沒有一個人證得二乘（聲聞乘和緣覺乘）的無漏智慧的緣故。而且從今以後，諸佛沒有一佛能夠宣說三乘（聲聞乘、緣覺乘和菩薩乘）等教法，因為沒有能夠獲得聖果的根基的緣故，也就斷絕了諸佛同體的大悲心。 如果執意認為一切眾生都有自性，所以必定都有終結的時候，恐怕最後的佛缺少利他的行為，所以設立一部分決定沒有自性的眾生。然而，那最後的佛最終在利他的行為上不能圓滿，因為他所化度的眾生沒有一個能夠獲得聖果的緣故。但是，佛和菩薩的自利和利他兩種行為中，利他最為重要。怎麼會有不讓一個人獲得聖果，而自身卻能成佛的道理呢？而且，本來都發下了宏大的誓願說：『要讓一切眾生都獲得菩提（梵文：Bodhi，指覺悟）』。因此，讓眾生獲得解脫，所以本來的誓願沒有虛假；而且眾生界是不可窮盡的，所以本來的誓願不會斷絕。如果不是這樣，就違背了本來的誓願，導致行愿虛假，虛假的行愿成就佛果是不合道理的。因此，即使想要避免上面的各種過失而建立無性說，卻不料那些過失反而會落到這個宗派上。所以，無性說並不是究竟了義的說法。 問：談論種性必定是有為法（梵文：Samskrta-dharma，指由因緣和合而成的法），為什麼這個教義要以真如（梵文：Tathata，指不生不滅的實性）作為種性呢？ 答：因為真如隨順因緣與染污和合而成為本識（梵文：Mula-vijnana）的時候，就是那真如中具有本覺的無漏智慧，在內部熏習眾生，作為返流的因，才能成為有種性。
【English Translation】 English version Teaching and transforming, each liberating countless Ganges-sand-like beings, all entering Nirvana (Sanskrit: Nirvana, referring to the state of liberation from the cycle of birth and death). Yet, in the realm of beings, there is neither increase nor decrease. Why? Because the fixed form of beings is unattainable. Speaking of the realm of beings is like speaking of emptiness. Suppose countless beings with supreme supernatural powers each fly in emptiness for countless eons, seeking the boundary of emptiness, it will ultimately be impossible to exhaust. One cannot not call it 'emptiness' because it has no boundary; nor can one think it has a boundary because it is called 'emptiness'. One should understand that the principle here is also like this. One cannot think that (the realm of beings) has an end because one thinks (beings) should attain liberation; nor can one say that (the realm of beings) has or does not have attainment because it has no end. Therefore, all questions can be answered. If, in order to accomplish the Buddhas' altruistic merits, so that they have no end, one establishes a portion of beings without self-nature, this would lead to those Buddhas only having transformation (Sanskrit: Vikurvana) altruistic merits, and would also cut off their various merits of benefiting others according to their needs. Because no Bodhisattva attains the various Bodhisattva grounds (Sanskrit: Bhumis). Moreover, in transforming others, there is only a rough cutting off of those subtle afflictions, because no one attains the unconditioned wisdom of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle). Furthermore, from now on, no Buddha will be able to expound the teachings of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), because there is no basis for attaining sainthood, which would also cut off the Buddhas' great compassion of the same essence. If one insists that all beings have self-nature, so they must all have an end, fearing that the last Buddha would lack altruistic actions, one establishes a portion of beings who definitely have no self-nature. However, that last Buddha ultimately cannot perfect altruistic actions, because none of the beings he transforms can attain sainthood. However, among the self-benefit and altruistic benefit of Buddhas and Bodhisattvas, altruistic benefit is the most important. How can there be a principle of not allowing a single person to attain sainthood, yet oneself can attain Buddhahood? Moreover, originally, all have made great vows, saying: 'I will cause all beings to attain Bodhi (Sanskrit: Bodhi, referring to enlightenment)'. Therefore, causing beings to attain liberation, so the original vow is not false; and the realm of beings is inexhaustible, so the original vow will not be cut off. If it is not so, it would violate the original vow, causing the practice-vow to be false, and the false practice-vow to achieve Buddhahood would be unreasonable. Therefore, even if one wants to avoid the above faults and establish the theory of no self-nature, one does not expect that those faults will fall on this school instead. Therefore, the theory of no self-nature is not the ultimate and complete meaning. Question: Discussing lineage must be conditioned phenomena (Sanskrit: Samskrta-dharma, referring to phenomena that are formed by the combination of causes and conditions), why does this teaching take Suchness (Sanskrit: Tathata, referring to the unchanging true nature) as the lineage? Answer: Because when Suchness follows conditions and combines with defilement to become the fundamental consciousness (Sanskrit: Mula-vijnana), it is that Suchness that has the unconditioned wisdom of original enlightenment, internally influencing beings, as the cause of reversal, so that it can become having lineage.
性。梁攝論說為黎耶中解性。起信論中。說黎耶二義中本覺是也。又彼論中如來藏具足無漏。常熏眾生為凈法因。又寶性論云。及彼真如性者。彼本云如六根聚經說。六根如是從無始來。究竟諸法為體故。解云。以真如通一切法。今揀去非情故。故約六處眾生數中。取彼畢竟真如理。以為性種性也。此與瑜伽所說名同。但彼約始教。以理從事粗相而說故。約事中明種性故也。地持云。種性粗相我已略說。此之謂也。寶性論中。約此終教。以事從理深細而說故。就真如明性種性。是故佛性論云。自性清凈心名為道諦。又涅槃經云。佛性者名第一義空。第一義空名為智慧。此等並就本覺性智說為性種。其習種亦從真如所成故。攝論云。多聞熏習。從最清凈法界所流等。又起信論中。以真如體相二大為內熏因。真如用大為外熏緣。以與無明染法合故。是故三大內外說熏。以熏力故無明盡時冥合不二。唯一真如也。三約頓教明者。唯一真如離言說相名為種性。而亦不分性習之異。以一切法由無二相故。是故諸法無行經云。云何是事名為種性。文殊師利。一切眾生皆是一相。畢竟不生離諸名字。一異不可得故。是名種性。以此準之。上來約三乘說竟。第三約一乘有二說。一攝前諸教所明種性。並皆具足主伴成宗。以同教故攝方便
故。二據別教種性甚深因果無二。通依及正盡三世間。該收一切理事解行等諸法門。本來滿足已成就訖。故大經云。菩薩種性甚深廣大。與法界虛空等。此之謂也。若隨門顯現。即五位之中位位內六決定義等。名為種性。亦即此法名為果相。以因果同體唯一性故。廣如經說。余可準知。問云何種性。約諸教差別不同耶。答此亦有二義。一約法辨隱顯相收。二約機明得法分齊。初義者。由此種性緣起無礙具五義門。是故諸教各述一門隨機攝化。義不相違。何者為五。一是隨執非有門。如小乘說。二隨事虧盈門。如始教說。三隨理遍情門。如終教說。四絕相離言門。如頓教說。五性備眾德門。如圓教說。義雖有五。然種性圓通隨攝遍收。隱顯齊致也。二明得法分齊者。或一切皆無。唯除佛一人。如小乘說。或一切皆有。唯除草木等。如終教說。或亦有亦無。如始教說。以許一分無性故。或非有非無。如頓教說。以離相故。或具前四。如一乘方便處說。或即因具果通三世間。如圓教說。余可準知。◎
◎第三行位差別者。于諸教中皆以三義略示。一明位相。二明不退。三明行相。初者依小乘有四位。謂方便．見修．及究竟也。又說小乘十二住以為究竟。及說三界九地十一地等。廣如小論說。二不退者。此中修行至忍位
。得不退故也。其行相亦如彼諸論說。問何故小乘行位等相不廣顯耶。答此中意者。以義差別顯教不同。而小乘異大乘。理無疑故不待說也。若依初教。亦以三義顯。初位相者此中有二。一為引愚法二乘令迴心故。施設迴心教。亦但有見修等四位及九地等名同小乘。或立五位。謂見道前七方便內。分前三種為資糧位。以遠力便故。后四善根為加行位。是近方便故。餘名同前。又亦說為干慧等十地。第九名菩薩地。第十名佛地者。欲引二乘望上不足。漸次修行至佛果故。又彼佛界不在十地外。同在地中者。以引彼故方便同彼。以二乘人于現身上得聖果故。不在後也。又此位相及行相等。廣如瑜伽聲聞抉擇及雜集論說。問何故瑜伽等所明聲聞行位相。而不同彼毗曇等耶。答不同相者。有二義意。一為顯小乘人愚于諸法不了說故。二為方便漸漸引向大乘故耳。是故所明行位等法。皆悉方便順向大說故不同也。此既非是愚法小乘。又非菩薩。即知是彼三乘教中聲聞乘也。二為直進人。顯位相者。彼說菩薩十地差別。又以十地說為見修。及通地前以為大乘十二住義。何以故。為影似小乘故。又彼地前有四十心。以彼十信亦成位故。此亦為似小乘道前四方便故。是故梁攝論云。如須陀洹道前有四位。謂暖頂忍世第一法。菩薩地前四
位亦如是。謂十信．十解．十行．十回向。又亦為似迴心教故。以信等四位為資糧位。十回向後。別立四善根為加行位。見等同前。問何故此教所立名數。多分影似小乘等耶。答為隨方便影似引彼。有勝方便故。若全異彼難信受故。若全同彼不名引故。問若引二乘何須似彼。如為直進何假似彼小耶。答有二意故亦稍似小。一以始教中直進之人機粗淺故。不能盡受大乘深法。是故所示位等法相亦似小乘。而義理仍別。二凡以大乘似小乘說者。皆通二義。一為引小。二為淺機。是故說此為始教也。即如何義等者。如瑜伽說。云何已成就補特伽羅相。謂諸聲聞先已串習諸善法故。若時安住下品成熟。爾時便有下品欲樂下品加行。猶往惡趣。非於現法證沙門果。非於現法得般涅槃。若時安住中品成熟。爾時便有中品欲樂中品加行。不往惡趣。于現法中。證沙門果。非於現法得般涅槃。若時安住上品成熟。爾時便有上品欲樂上品加行。不往惡趣。于現法中證沙門果。即于現法得般涅槃。如說聲聞獨覺亦爾。何以故。道與聲聞種性同故。乃至廣說。于菩薩位為似二乘。亦立如是三種成就。故彼論云。若諸菩薩住勝解行地名下品成就。住凈勝意樂地名中品成熟。住墮決定究竟地名上品成就。若菩薩住下品成熟。猶往惡趣。此盡第一無
【現代漢語翻譯】 現代漢語譯本： 這些位次也是如此。指的是十信、十解、十行、十回向。又因為它類似於迴心教的緣故，所以將信等四位作為資糧位。在十回向之後，另外設立四善根作為加行位，見道等同於前面所說。問：為什麼這個教派所設立的名數，大多影射類似於小乘等呢？答：爲了隨順方便，影射類似於小乘來引導他們，因為有殊勝的方便。如果完全不同於小乘，難以令人信受；如果完全相同于小乘，就不能稱之為引導了。問：如果要引導二乘，何須類似於他們呢？如果爲了直接前進，為何要假借類似於小乘呢？答：有兩個原因，所以也稍微類似於小乘。一是由於始教中直接前進的人根機粗淺，不能完全接受大乘深奧的法，所以所顯示的位次等法相也類似於小乘，而義理仍然不同。二是凡是以大乘類似於小乘來說的，都通達兩個含義：一是為引導小乘，二是為適應淺根機。所以說這是始教。『即如何義等者』，例如《瑜伽師地論》所說：『什麼是已成就的補特伽羅（pudgala，人）相？』指的是那些聲聞（śrāvaka，聽聞佛法者）先前已經串習各種善法，如果安住于下品成熟，那時便有下品欲樂、下品加行，仍然會前往惡趣，不能在現世證得沙門（śrāmaṇa，出家修行者）果，不能在現世得到般涅槃（parinirvāṇa，完全的涅槃）。如果安住于中品成熟，那時便有中品欲樂、中品加行，不會前往惡趣，在現世中證得沙門果，不能在現世得到般涅槃。如果安住于上品成熟，那時便有上品欲樂、上品加行，不會前往惡趣，在現世中證得沙門果，即在現世得到般涅槃。如經中所說，獨覺（pratyekabuddha，辟支佛）也是如此。為什麼呢？因為道與聲聞的種性相同。乃至廣說。在菩薩（bodhisattva，立志成佛的修行者）位，爲了類似於二乘，也設立了這樣的三種成就。所以該論說：『如果諸菩薩安住于勝解行地，名為下品成就；安住于凈勝意樂地，名為中品成熟；安住于墮決定究竟地，名為上品成就。』如果菩薩安住于下品成熟，仍然會前往惡趣，這窮盡了第一無
【English Translation】 English version: These stages are also like that, referring to the Ten Faiths, Ten Understandings, Ten Practices, and Ten Dedications. Furthermore, it is also similar to the teachings of the 'Returning Mind' school, therefore, the four stages of Faith, etc., are regarded as the Stage of Accumulation. After the Ten Dedications, four good roots are separately established as the Stage of Application. Seeing the Path, etc., is the same as previously mentioned. Question: Why do the names established by this teaching mostly resemble those of the Śrāvakayāna (小乘，the Vehicle of Hearers) and others? Answer: It is to follow convenience, resembling the Śrāvakayāna to guide them, because there are superior expedient means. If it were completely different from the Śrāvakayāna, it would be difficult for people to believe and accept; if it were completely the same as the Śrāvakayāna, it could not be called guidance. Question: If the goal is to guide the Two Vehicles (二乘，Śrāvakayāna and Pratyekabuddhayāna), why is it necessary to resemble them? If the goal is to advance directly, why borrow the appearance of the Śrāvakayāna? Answer: There are two reasons why it slightly resembles the Śrāvakayāna. First, because the faculties of those who advance directly in the Initial Teaching are coarse and shallow, they cannot fully receive the profound Dharma of the Mahāyāna (大乘，the Great Vehicle). Therefore, the characteristics of the stages and other Dharmas shown also resemble the Śrāvakayāna, while the meaning and principles are still different. Second, whenever the Mahāyāna is spoken of in a way that resembles the Śrāvakayāna, it encompasses two meanings: one is to guide the Śrāvakayāna, and the other is to accommodate those with shallow faculties. Therefore, this is said to be the Initial Teaching. 'What is the meaning of 'how is it defined'?' For example, as stated in the Yogācārabhūmi-śāstra (瑜伽師地論): 'What are the characteristics of a pudgala (補特伽羅，person) who has already achieved?' It refers to those śrāvakas (聲聞，hearers) who have previously cultivated various good Dharmas. If they abide in the lower-grade maturity, then they will have lower-grade desires and lower-grade practices, and they will still go to the evil realms, unable to attain the śrāmaṇa (沙門，ascetic) fruit in this life, unable to attain parinirvāṇa (般涅槃，complete nirvana) in this life. If they abide in the middle-grade maturity, then they will have middle-grade desires and middle-grade practices, and they will not go to the evil realms, attaining the śrāmaṇa fruit in this life, but unable to attain parinirvāṇa in this life. If they abide in the upper-grade maturity, then they will have upper-grade desires and upper-grade practices, and they will not go to the evil realms, attaining the śrāmaṇa fruit in this life, and attaining parinirvāṇa in this life. As it is said, the pratyekabuddha (獨覺，solitary buddha) is also like this. Why? Because the path is the same as the śrāvaka lineage. And so on, extensively explained. In the bodhisattva (菩薩，enlightenment being) stage, to resemble the Two Vehicles, these three kinds of achievements are also established. Therefore, the treatise says: 'If the bodhisattvas abide in the Stage of Understanding and Practice, it is called lower-grade achievement; if they abide in the Stage of Pure Superior Intention, it is called middle-grade maturity; if they abide in the Stage of Inevitable Determination and Ultimate Completion, it is called upper-grade achievement.' If the bodhisattva abides in the lower-grade maturity, they will still go to the evil realms, and this exhausts the first without
數大劫。乃至廣說。餘二大劫配二成就。如是等文類例非一。皆具上意可準而知。二不退位者。依佛性論。聲聞至苦忍。緣覺至世第一法。菩薩至十回向。方皆不退也。當知此中聲聞緣覺非是愚法。是故皆是此始教中三乘人也。亦可菩薩地前總說為退。以其猶墮諸惡趣故。如瑜伽云。若諸菩薩住勝解行地。猶往惡趣故。此盡第一無數大劫。如是等也。三明位中行相差別者如瑜伽云。勝解行住菩薩轉時。何行何相。或時具足聰慧。于其諸法能受能持。于其義理堪能悟入。或於一時不能如是。或於一時具足憶念。或於一時成於妄類。于諸眾生未能了知調伏方便。于自佛法。亦未了知如實引發善巧方便。為他說法教授教誡勉勵而轉。勉勵轉故。不能如實知。或時虛棄。如闇射。或中或不中。隨欲成故。或於一時于大菩提。已發心而後退舍。由內意樂故欲令自樂。由思擇故欲令他樂。或於一時。聞說甚深廣大法教。而生驚怖猶預疑惑。如是等類名勝解行住。解云。此是十二住中。第二住行相其第一種性住行相更劣。及地上行相皆如彼說。若依終教。亦說菩薩十地差別。亦不以見修等名說。又于地前但有三賢。以信但是行非是位故。未得不退故。本業經云未上住前有此十心。不云位也。又云。始從凡夫地值佛菩薩。正教法中起一
念信發菩提心。是人爾時名為住前信相菩薩。亦名假名菩薩名字菩薩。其人略修行十心。謂信進等。廣如彼說。又仁王經云。習忍已前。行十善菩薩有進有退。猶如輕毛隨風東西等。在此修行經十千劫。入十住位。方得不退故。十住初即不退墮下二乘地。況諸惡趣及凡地耶。設本業經。說十住第六心有退者。起信論中。釋彼文為示現退也。為慢緩者策勵其心故。而實菩薩入發心住。即得不退也。其行相者。起信論說。三賢初位中少分得見法身。能於十方世界。八相成道利益眾生。又以願力受身自在。亦非業系。又依三昧亦得少分見於報身佛。其所修行皆順真性。謂知法性體無慳貪。隨順修行檀波羅蜜等。廣如彼說。又梁攝論中。十信名凡夫菩薩。十解名聖人菩薩等。其地上行位倍前準知。是故當知此中行位。與前始教淺深之相差別顯矣。問此教豈不通引二乘。何故行位不似小乘說耶。答此後諸教並皆深勝。所引二乘亦是純熟高勝機故。不假似彼也。若依頓教。一切行位皆不可說。以離相故。一念不生即是佛故。若見行位差別等相。即是顛倒故。若寄言顯者。如楞伽云。初地即八地。乃至云無所有何次等。又思益經云。若人聞是諸法正性。勤行精進如說修行。不從一地至一地。若不從一地至一地。是人不住生死涅槃。如
是等也。若依圓教者有二義。一攝前諸教所明行位。以是此方便故。二據別教有其三義。一約寄位顯。謂始從十信乃至佛地六位不同。隨得一位得一切位。何以故。由以六相收故。主伴故。相入故。相即故。圓融故。經云。在於一地普攝一切諸地功德。是故經中十信滿心勝進分上得一切位及佛地者。是其事也。又以諸位及佛地等相即等故。即因果無二始終無礙。於一一位上即是菩薩即是佛者。是此義也。二約報明位相者。但有三生。一成見聞位。謂見聞此無盡法門。成金剛種子等。如性起品說。二成解行位。謂兜率天子等。從惡道出已。一生即得離垢三昧前。得十地無生法忍及十眼十耳等境界。廣如小相品說。又如善財始從十信乃至十地。于善友所一生一身上皆悉具足如是普賢諸行位者。亦是此義也。三證果海位。謂如彌勒告善財言。我當來成正覺時汝當見我。如是等。當知此約因果前後分二位故。是故前位但是因。圓果在後位故。說當見我也。三約行明位即唯有二。謂自分勝進。此門通前諸位解行及以得法分齊處說。如普莊嚴童子等也。其身在於世界性等上處住。當是白凈寶網轉輪王位。得普見肉眼。見十佛剎微塵數世界海等。若三乘肉眼。即不如此故。智論云。肉眼唯見三千世界內事。若見三千世界外者。何用天
【現代漢語翻譯】 現代漢語譯本 是『等』也。若依圓教（佛教天臺宗的教義，認為一切眾生皆有佛性）者，有二義。一，攝前諸教所明行位（修行所達到的不同階段）。因為『等』是這些教義的方便法門。二，據別教（佛教華嚴宗的教義，強調事事無礙，圓融無盡）有其三義。一，約寄位顯。謂始從十信（佛教修行最初的十個階段）乃至佛地（成佛的境界）六位不同。隨得一位，得一切位。何以故？由以六相（總相、別相、同相、異相、成相、壞相）收故，主伴故，相入故，相即故，圓融故。《經》云：『在於一地，普攝一切諸地功德。』是故經中十信滿心勝進分上得一切位及佛地者，是其事也。又以諸位及佛地等相即等故，即因果無二，始終無礙。於一一位上即是菩薩即是佛者，是此義也。 二，約報明位相者，但有三生。一，成見聞位。謂見聞此無盡法門，成金剛種子等，如《性起品》說。二，成解行位。謂兜率天子（彌勒菩薩）等，從惡道出已，一生即得離垢三昧（一種禪定狀態）前，得十地（菩薩修行的十個階段）無生法忍（對無生無滅的真理的深刻理解）及十眼十耳等境界，廣如《小相品》說。又如善財（《華嚴經》中的求道者）始從十信乃至十地，于善友所一生一身上皆悉具足如是普賢（佛教中的一位菩薩，象徵著實踐）諸行位者，亦是此義也。 三，證果海位。謂如彌勒（佛教中的未來佛）告善財言：『我當來成正覺時，汝當見我。』如是等。當知此約因果前後分二位故。是故前位但是因，圓果在後位故，說當見我也。三，約行明位即唯有二。謂自分勝進。此門通前諸位解行及以得法分齊處說，如普莊嚴童子等也。其身在於世界性等上處住，當是白凈寶網轉輪王位，得普見肉眼。見十佛剎微塵數世界海等。若三乘肉眼，即不如此故。《智論》云：『肉眼唯見三千世界內事。若見三千世界外者，何用天眼？』
【English Translation】 English version This is also called 'equivalence'. According to the Round Teaching (the Tiantai school of Buddhism, which believes that all beings have Buddha-nature), there are two meanings. First, it encompasses the stages of practice explained by the previous teachings, because 'equivalence' is a skillful means for these teachings. Second, according to the Distinct Teaching (the Huayan school of Buddhism, which emphasizes the unobstructedness and perfect interpenetration of all phenomena), there are three meanings. First, it is explained in terms of provisional positions. It means that from the Ten Faiths (the initial ten stages of Buddhist practice) to the Buddha-ground (the state of Buddhahood), there are six different positions. Upon attaining one position, one attains all positions. Why? Because they are encompassed by the Six Characteristics (generality, particularity, similarity, difference, formation, and disintegration), due to being principal and subordinate, due to interpenetration, due to inter-identity, and due to perfect harmony. The Sutra says: 'Being in one ground, one universally encompasses the merits of all grounds.' Therefore, in the Sutra, those who attain all positions and the Buddha-ground upon the full mind of the Ten Faiths are examples of this. Furthermore, because the various positions and the Buddha-ground are inter-identical, there is no duality between cause and effect, and there is no obstruction from beginning to end. Being a Bodhisattva or a Buddha in each and every position is the meaning of this. Second, those who explain positions in terms of retribution have only three lives. First, the position of attaining seeing and hearing. This refers to seeing and hearing this inexhaustible Dharma-gate, forming Vajra-seeds, etc., as explained in the 'Chapter on the Arising of Nature'. Second, the position of attaining understanding and practice. This refers to beings like the Tushita Heaven Deva (Maitreya Bodhisattva), who, after emerging from the evil paths, attain the 'stainless samadhi' (a state of meditative absorption) in one lifetime, before attaining the 'non-origination forbearance' (profound understanding of the truth of non-origination and non-cessation) of the Ten Grounds (the ten stages of Bodhisattva practice) and the realms of the ten eyes and ten ears, etc., as explained in detail in the 'Chapter on Minor Characteristics'. Furthermore, like Sudhana (a seeker of the Way in the Avatamsaka Sutra), who, starting from the Ten Faiths to the Ten Grounds, fully possesses all the practices and positions of Samantabhadra (a Bodhisattva symbolizing practice) in one lifetime and one body at the place of good friends, this is also the meaning of this. Third, the position of realizing the ocean of fruition. This refers to Maitreya (the future Buddha) telling Sudhana: 'When I attain perfect enlightenment in the future, you will see me.' And so on. It should be known that this is because the cause and effect are divided into two positions, one before and one after. Therefore, the previous position is only the cause, and the perfect fruition is in the later position, hence the saying 'you will see me'. Third, explaining positions in terms of practice, there are only two: self-portion and superior progress. This gate connects the understanding and practice of the previous positions and explains the boundaries of attaining the Dharma, such as the youth Universal Adornment. His body dwells in the world-nature and other superior places, and he should be in the position of the White Pure Treasure Net Wheel-Turning King, attaining the flesh eye that sees universally, seeing world-seas as numerous as dust motes in ten Buddha-lands. If it were the flesh eye of the Three Vehicles, it would not be like this. The Treatise on Wisdom says: 'The flesh eye only sees matters within the three thousand worlds. If one sees matters outside the three thousand worlds, what use is the heavenly eye?'
眼為。故知不同也。又彼能於一念中。化不可說不可說眾生。一時皆至離垢三昧前。余唸唸中皆亦如是。其福分感一定光頗璃鏡。照十佛剎微塵數世界等。當知此是前三生中。解行位內之行相也。以約因門示故。若約信滿得位已去。所起行用皆遍法界。如經能以一手覆大千界等。手出供具與虛空法界等。一時供養無盡諸佛。作大佛事饒益眾生不可說也。廣如信位經文說。又云。不離一世界。不起一坐處。而能現一切無量身所行等。又於一念中。十方世界一時成佛轉法輪等。乃至廣說。是故當知。與彼三乘分齊全別。何以故。以三乘行位是約信解阿含門中作如是說也。問前終教中不退際上。亦得如是八相等用。與此何別。答彼於此位示成佛時。於後諸位皆不自在。以未得故。但是當位暫起化故。此即不爾。于初位中起此用時。於後諸位並同時起。皆以得故。是實行故。該六位故。問義既不同。何故一種同是信滿勝進分上起此用耶。答為欲方便顯此一乘信滿成佛令易信受故。于彼教先作此說。問既一位中有一切位。及信滿心即得佛者。何須更說后諸位耶。答說后諸位即是初中之一切也。如初后亦爾。問若初即具后得初。即得後者亦可后亦具初。既不得后應亦不得初耶。答實爾。但以得初無不得后故。是故無有未得后而不得
【現代漢語翻譯】 現代漢語譯本 眼（感官）是這樣的。由此可知，（菩薩與三乘）是不同的。而且，菩薩能在一念之間，化現不可說不可說的眾生，同時都來到離垢三昧（遠離塵垢的禪定）之前。其餘的每個念頭中也都是這樣。其福德感應到一定的光明琉璃鏡，照耀十佛剎微塵數世界等等。應當知道這是前三生中，解行位（理解和實踐的階段）內的修行狀態。這是從因地的角度來說明的。如果從信滿得位（信心圓滿獲得果位）之後，所產生的修行作用都遍及法界。如經中所說，能以一隻手覆蓋大千世界等等。手中變出供養器具，與虛空法界一樣多，同時供養無盡的諸佛，做廣大的佛事，饒益眾生，不可言說。詳細內容如信位經文所說。又說：『不離開一個世界，不離開一個座位，而能顯現一切無量的身所行等等。』又在一念之間，十方世界同時成佛，轉法輪等等，乃至廣說。所以應當知道，與三乘（聲聞乘、緣覺乘、菩薩乘）的差別完全不同。為什麼呢？因為三乘的行位是根據信解阿含門（通過信仰和理解進入阿含經的法門）中這樣說的。問：前終教（之前的終極教義）中不退際上（不退轉的階段）也能得到這樣的八相等作用，與這個有什麼區別？答：他們在這個階段示現成佛時，在之後的各個階段都不自在，因為還沒有真正得到。只是在這個階段暫時化現。而這個（一乘）就不是這樣，在最初的階段生起這種作用時，在之後的各個階段都同時生起，因為都已經得到。這是真實的修行，包含六個階段。問：意義既然不同，為什麼同樣都是在信滿勝進分上（信心圓滿更加精進的階段）生起這種作用呢？答：爲了方便顯示這一乘的信滿成佛容易讓人相信和接受，所以在之前的教義中先這樣說。問：既然一個階段中包含一切階段，並且信心圓滿就能成佛，為什麼還要再說後面的各個階段呢？答：說後面的各個階段就是最初階段中的一切。如同最初和最後也是這樣。問：如果最初就具備後面，得到最初就得到後面，那麼也可以說後面也具備最初。既然沒有得到後面，那麼是不是也應該沒有得到最初呢？答：確實是這樣。但是因為得到最初就沒有得不到後面的，所以沒有未得到後面而得不到最初的。
【English Translation】 English version The eye (sense organ) is like this. Therefore, it is known that they (Bodhisattvas and the Three Vehicles) are different. Moreover, they can, in a single thought, transform countless inexpressible beings, all arriving simultaneously before the Samadhi of Freedom from Defilement (liberation from impurities). In every other thought, it is also like this. Their merit evokes a certain radiant crystal mirror, illuminating worlds as numerous as the dust motes in ten Buddha-fields, and so on. It should be known that this is the state of practice within the stages of understanding and practice in the previous three lives. This is explained from the perspective of the causal ground. If, from the point of complete faith and attainment of position onward, the functions that arise pervade the entire Dharma-realm. As the sutra says, they can cover the great chiliocosm with one hand, and so on. From their hands, they produce offerings as numerous as the Dharma-realm of empty space, simultaneously making offerings to endless Buddhas, performing great Buddha-deeds, and benefiting beings in ways that cannot be expressed. The details are as described in the sutra on the stage of faith. It also says: 'Without leaving a single world, without rising from a single seat, they can manifest all limitless bodies and actions, and so on.' Also, in a single thought, the ten directions of the world simultaneously attain Buddhahood, turn the wheel of Dharma, and so on, even to extensive descriptions. Therefore, it should be known that the difference from the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) is completely distinct. Why? Because the stages of practice of the Three Vehicles are spoken of in this way according to the Āgama gate of faith and understanding (entering the Dharma through faith and understanding of the Āgama sutras). Question: In the previous ultimate teaching (previous final doctrine), one can also attain such functions of the Eight Aspects at the stage of non-retrogression (stage of irreversibility). What is the difference between this and that? Answer: When they demonstrate attaining Buddhahood at that stage, they are not at ease in the subsequent stages because they have not truly attained it. It is only a temporary manifestation at that stage. But this (Ekayana) is not like that. When this function arises in the initial stage, it arises simultaneously in all subsequent stages because they have already been attained. This is true practice, encompassing the six stages. Question: Since the meanings are different, why do they both arise from the stage of complete faith and progressive advancement (stage of complete faith and further progress)? Answer: In order to conveniently show that the attainment of Buddhahood through complete faith in this One Vehicle is easy to believe and accept, it was first spoken of in that teaching. Question: Since one stage contains all stages, and one attains Buddhahood upon the mind of complete faith, why is it necessary to speak of the subsequent stages? Answer: Speaking of the subsequent stages is the same as everything in the initial stage. It is the same as the beginning and the end. Question: If the beginning possesses the end, and attaining the beginning means attaining the end, then it can also be said that the end possesses the beginning. Since one has not attained the end, should one also not have attained the beginning? Answer: That is indeed the case. However, because attaining the beginning means that there is nothing that cannot be attained in the end, therefore, there is no one who has not attained the end and yet has attained the beginning.
初也。問若爾云何說得諸位階降次第。答以此經中安立諸位有二善巧。一約相就門分位前後。寄同三乘引彼方便是同教也。二約體就法前後相入。圓融自在異彼三乘。是別教也。但以不移門而恒相即不壞即而恒前後。是故二義融通不相違也。問若爾是初門即一切者。何不說信位初心即得。而說滿心等耶。答若自別教。即不依位成。今寄三乘終教位說。以彼教中信滿不退方得入位。今即寄彼得入位處。一時得此一切前後諸位行相。是故不于信初心說。以未得不退未成位相。但是行故。問若爾應言住位成佛。何名信滿。答由信成故。是故是行佛非位佛也。余義準之。第四修行時分者。若依小乘自有三人。下根者。謂諸聲聞中。極疾三生得阿羅漢果。謂於一生種解脫分。第二生隨順抉擇分。第三生漏盡得果。極遲經六十劫。中根者。謂獨覺人極疾四生得果。極遲經百劫。上根者。謂佛定滿三僧祇劫。此中劫數。取水火等一劫為一數。十個合一為第二數。如是展轉至第六十。為一阿僧祇。依此以數三阿僧祇也。問何故下根返經時少。而上根等乃多時耶。答能于多時修煉根行等。以為難故。是故多也。又依婆沙等。菩薩成佛有二身。一法身二生身。法身者。謂戒定慧等五分。修此法身具有四時。一三阿僧祇劫。修有漏四波羅蜜時
【現代漢語翻譯】 現代漢語譯本 初也。問：如果這樣，你如何解釋所獲得的各個位階的降升次序？答：在這部經中，安立各個位階有兩種善巧的方法。第一種是依照現象，就修行的門徑來區分位階的前後，借用三乘（聲聞乘、緣覺乘、菩薩乘）相同的方便法門，這是同教的觀點。第二種是依照本體，就法性的角度來看，各個位階前後相互融入，圓融自在，不同於三乘的觀點，這是別教的觀點。但是因為不改變修行的門徑而恒常相互融合，不破壞融合的狀態而恒常有前後次第，所以這兩種意義是融會貫通，不互相違背的。問：如果這樣，如果是初門即一切，為什麼不說信位的初心就能立即獲得，而要說滿心等等呢？答：如果是從別教的角度來看，就不依賴位階的成就。現在是借用三乘終教的位階來說明。因為在三乘終教中，信滿不退才能進入位階。現在就是借用他們獲得進入位階的地方，一時獲得這一切前後各個位階的修行狀態。所以不在信位的初心時說，因為還沒有獲得不退轉，還沒有成就位階的相狀，但只是在修行而已。問：如果這樣，應該說住在住位就能成佛，為什麼說是信滿呢？答：因為是由信成就的，所以這是行佛，不是位佛。其餘的意義可以依此類推。第四，關於修行的時間長短。如果依照小乘，有三種人。下根器的人，指的是聲聞乘中的人，最快需要三生才能獲得阿羅漢果。第一生種下解脫的因，第二生隨順抉擇，第三生斷盡煩惱，獲得果位。最慢需要六十劫。中根器的人，指的是獨覺乘的人，最快需要四生才能獲得果位，最慢需要一百劫。上根器的人，指的是佛，需要圓滿三個阿僧祇劫。這裡所說的劫數，取水火等一劫作為一個單位，十個單位合為一個第二單位，這樣輾轉到第六十個單位，為一個阿僧祇。依照這個方法來計算三個阿僧祇劫。問：為什麼下根器的人反而需要的時間少，而上根器的人反而需要的時間多呢？答：因為能夠在更多的時間裡修煉根行等等，這是很難做到的，所以需要的時間多。另外，依照《婆沙論》等論典的說法，菩薩成佛有兩種身，一是法身，二是生身。法身指的是戒、定、慧等五分法身。修習法身有四個階段，第一階段是三個阿僧祇劫，修習有漏的四波羅蜜（佈施、持戒、忍辱、精進）的時候。
【English Translation】 English version First [question]. Question: If that's the case, how do you explain the order of progression through the various stages? Answer: In this sutra, there are two skillful methods for establishing the various stages. The first is to differentiate the stages based on phenomena, focusing on the path of practice, borrowing the same expedient methods of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). This is the perspective of the 'same teaching'. The second is to view it from the perspective of essence, focusing on the nature of Dharma, where the stages before and after interpenetrate each other, being perfectly fused and unconstrained, different from the perspective of the Three Vehicles. This is the perspective of the 'distinct teaching'. However, because the path of practice is not changed while constantly intermingling, and the state of fusion is not destroyed while constantly having a sequence, these two meanings are harmonized and do not contradict each other. Question: If that's the case, if the initial gate is everything, why not say that the initial mind of the stage of faith immediately attains it, but instead say 'full mind' etc.? Answer: If it's from the perspective of the distinct teaching, it doesn't rely on the accomplishment of stages. Now, we are borrowing the stages of the final teaching of the Three Vehicles to explain. Because in the final teaching of the Three Vehicles, one can only enter the stage after the faith is full and non-retrogressive. Now, we are borrowing the place where they attain entry into the stage, and at once attain all the aspects of practice of all the stages before and after. Therefore, it is not said at the initial mind of faith, because one has not yet attained non-retrogression, and the aspect of the stage has not yet been accomplished, but is only in practice. Question: If that's the case, it should be said that one becomes a Buddha by dwelling in the stage of dwelling, why is it called 'full faith'? Answer: Because it is accomplished by faith, therefore this is a 'practice Buddha', not a 'stage Buddha'. The remaining meanings can be inferred accordingly. Fourth, regarding the duration of practice. If according to the Śrāvakayāna, there are three types of people. Those with inferior faculties, referring to those in the Śrāvakayāna, attain the Arhat fruit in a very quick three lifetimes. In the first lifetime, they plant the seed of liberation. In the second lifetime, they follow the path of discernment. In the third lifetime, they exhaust their afflictions and attain the fruit. The slowest takes sixty kalpas. Those with intermediate faculties, referring to those in the Pratyekabuddhayāna, attain the fruit in a very quick four lifetimes, and the slowest takes one hundred kalpas. Those with superior faculties, referring to the Buddhas, need to complete three asaṃkhyeya kalpas. The kalpas mentioned here take one kalpa of water, fire, etc., as one unit, and ten units combined as a second unit, and so on until the sixtieth unit, which is one asaṃkhyeya. According to this method, three asaṃkhyeya kalpas are calculated. Question: Why do those with inferior faculties need less time, while those with superior faculties need more time? Answer: Because being able to cultivate roots and practices for a longer time is difficult, therefore it takes more time. Also, according to the Mahāvibhāṣā and other treatises, a Bodhisattva attains Buddhahood with two bodies, one is the Dharmakāya (法身), and the other is the Nirmāṇakāya (生身). The Dharmakāya refers to the five divisions of Dharma, such as precepts, concentration, and wisdom. There are four stages in cultivating the Dharmakāya. The first stage is three asaṃkhyeya kalpas, when cultivating the contaminated four pāramitās (波羅蜜) (giving, morality, patience, and diligence).
。二于百劫修相好業時。三出家苦行修禪定時。四菩提樹下成正覺時。生身者。但百劫修相好業。于最後身伽耶城凈飯王家受生報身。于摩伽陀國而登覺道。余如彼說。若依始教。修行成佛定經三僧祇。但此劫數不同小乘。何者。此取水火等大劫。數至百千。數此復至百千為一俱胝。名第一數。數此俱胝復至俱胝為第二數。如是次第以所數等數。至第一百名一阿僧祇。此即十大劫數中第一數也。依此數滿三阿僧祇。仍此教中。就釋迦身以分此義。如優婆塞戒經云。我于往昔寶頂佛所滿足第一阿僧祇劫。然燈佛所滿足第二阿僧祇劫。迦葉佛所滿足第三阿僧祇劫。我于往昔釋迦佛所。始發阿耨菩提心。又依本業經。又有百劫修相好業。但是變化非實修也。又以一偈嘆弗沙佛已。即迢九劫。但九十一劫即成佛也。問三無數劫修諸實行。應成報身。何故乃就化身說耶。答由此始教就下機故。有二乘故。此身是彼所知見故。是權教故。作是說也。若依終教說有二義。一定三阿僧祇。約一方化儀故。又此教中修實行故成實報身。不約化說。故法華云。我實成佛已來。經于無量無邊百千萬億阿僧祇劫。又經云。我于然燈佛所得授記等。皆以方便分別故也。又亦無百劫修相好業等。何以故。以小乘中偏修智分不修福分。是故臨成佛時。
【現代漢語翻譯】 現代漢語譯本 二、在百劫中修習相好之業時。 三、出家苦行修習禪定時。 四、在菩提樹下成就正覺時。就生身而言，只有百劫修習相好之業，在最後一生於伽耶城凈飯王家受生報身，在摩伽陀國證得覺悟之道，其餘如同他們所說。若依照始教，修行成佛必定經歷三個阿僧祇劫，但此劫數不同於小乘。為什麼呢？因為這裡取水火等大劫，數至百千。數此復至百千為一俱胝（koti，意為千萬），名為第一數。數此俱胝復至俱胝為第二數。如此次第，以所數等數，至第一百名一阿僧祇（asamkhya，意為無數）。這即是十大劫數中的第一數。依照此數圓滿三個阿僧祇劫。仍然在此教中，就釋迦牟尼佛的身來分說此義。如《優婆塞戒經》所說：『我于往昔寶頂佛所滿足第一阿僧祇劫，然燈佛所滿足第二阿僧祇劫，迦葉佛所滿足第三阿僧祇劫。我于往昔釋迦佛所，始發阿耨多羅三藐三菩提心。』又依照《本業經》，又有百劫修習相好之業，但是變化之身，並非真實修習。又以一偈讚歎弗沙佛（Phussa Buddha）之後，即超越九劫，但九十一劫即成佛也。問：三個無數劫修習諸種實行，應成就報身，為何乃就化身而說呢？答：由此始教是針對下根機之人，因為有二乘的緣故，此身是他們所知所見的緣故，是權巧方便的教法，所以這樣說。若依照終教，說有兩種意義：一是決定三個阿僧祇劫，是就一方的化儀而言。又此教中修習實行，成就實報身，不就化身而說。所以《法華經》說：『我實成佛已來，經于無量無邊百千萬億阿僧祇劫。』又經中說：『我于然燈佛（Dipankara Buddha）所得授記等，皆以方便分別的緣故。』又也沒有百劫修習相好之業等。為什麼呢？因為小乘中偏重修習智慧之分，不修習福德之分，所以臨近成佛時
【English Translation】 English version Secondly, during hundreds of kalpas (aeon) of cultivating the causes of physical marks and characteristics. Thirdly, during ascetic practices and meditative concentration after renunciation. Fourthly, at the moment of attaining perfect enlightenment under the Bodhi tree. Regarding the manifested body, only the cultivation of the causes of physical marks and characteristics for hundreds of kalpas leads to the reception of the reward body in the last life in the house of King Suddhodana in Kapilavastu, near Gaya, and the attainment of the path of enlightenment in Magadha. The rest is as they say. If according to the Initial Teaching, the practice to attain Buddhahood definitely requires three asamkhya kalpas (incalculable eons), but the number of these kalpas differs from the Theravada (Small Vehicle). Why? Because here, great kalpas such as water and fire are taken, counted to hundreds and thousands. Counting this again to hundreds and thousands makes one koti (ten million), called the first number. Counting this koti again to koti makes the second number. In this order, counting with the number of equals, to the hundredth is called one asamkhya. This is the first number among the ten great kalpas. According to this number, fulfilling three asamkhya kalpas. Still in this teaching, this meaning is divided based on the body of Shakyamuni Buddha. As the Upasaka Precept Sutra says: 'In the past, at the place of Buddha Baoding, I fulfilled the first asamkhya kalpa; at the place of Buddha Burning Lamp (Dipankara Buddha), I fulfilled the second asamkhya kalpa; at the place of Buddha Kasyapa, I fulfilled the third asamkhya kalpa. In the past, at the place of Buddha Shakyamuni, I first generated the mind of Anuttara-Samyak-Sambodhi.' Also, according to the Original Karma Sutra, there are also hundreds of kalpas of cultivating the causes of physical marks and characteristics, but these are transformation bodies, not real cultivation. Also, after praising Buddha Phussa with one verse, one transcends nine kalpas, but one becomes a Buddha in ninety-one kalpas. Question: Having cultivated various practices for three countless kalpas, one should attain the reward body, why is it spoken of in terms of the transformation body? Answer: Because this Initial Teaching is for those of lower capacity, because there are the two vehicles, because this body is known and seen by them, because it is an expedient teaching, that is why it is said this way. If according to the Final Teaching, there are two meanings: one is the definite three asamkhya kalpas, which is in terms of the transformative rites of one direction. Also, in this teaching, cultivating real practices leads to the attainment of the Real Reward Body, not spoken of in terms of transformation. Therefore, the Lotus Sutra says: 'Since I actually attained Buddhahood, I have passed countless, boundless hundreds of thousands of millions of asamkhya kalpas.' Also, the sutra says: 'The prediction I received from Buddha Dipankara, etc., are all due to expedient distinctions.' Also, there are no hundreds of kalpas of cultivating the causes of physical marks and characteristics, etc. Why? Because in the Theravada, one focuses on cultivating the wisdom aspect and does not cultivate the merit aspect, therefore, when approaching Buddhahood
更于百劫別修彼業。始教中引彼亦同彼說。仍是化也。此終教中論其實行。從初發意即福慧雙修。故成佛時無別修也。二不定修三阿僧祇。此有二義。一通余雜類世界故。如勝天王經說。二據佛功德無限量故。如寶云經云。善男子。菩薩不能思議如來境界。如來境界不可思量。但為淺近眾生。說三僧祇修習所得。菩薩而實發心已來不可計數。解云。此中不可計數者。是不可計數阿僧祇劫。非但三也。問何故前教定三僧祇此教有定不定耶。答前教生故。此教熟故。方便漸漸勸彼三乘向一乘故。作此說也。若依頓教。一切時分皆不可說。但一念不生即是佛故。一念者即無念也。時者即無時也。余可準思。若依圓教。一切時分悉皆不定。何以故。謂諸劫相入故。相即故。該通一切因陀羅等諸世界故仍各隨處。或一念或無量劫等。不違時法也。余準而思之。◎第五修行所依身者。若依小乘。但有分段身至究竟位佛亦同然。是實非化。若始教中。為迴心聲聞。亦說分段至究竟位。佛身亦爾。然此是化非實也。若依直進中有二說。一謂寄位。顯十地之中功用無功用粗細二位差別相故。即說七地已還有分段。八地已上有變易。二就實報。即說分段至金剛已還。以十地中煩惱障種未永斷。故留至金剛故。既有惑障何得不受分段之身。故
【現代漢語翻譯】 現代漢語譯本 更于百劫別修彼業（在無數劫中另外修行那些行業）。始教（初始的教義）中引導他們也同樣這樣說。這仍然是化現（方便示現）。此終教（最終的教義）中論述其實際修行。從最初發心就開始福慧雙修。所以成佛時沒有另外的修行。二，不定修三阿僧祇（三個無數劫）。這有兩層含義。一是通用於其他各種世界。如《勝天王經》所說。二是根據佛的功德是無限的。如《寶云經》說：『善男子，菩薩不能思議如來境界。如來境界不可思量。但為淺近眾生，說三僧祇修習所得。菩薩而實發心已來不可計數。』解釋說：這裡不可計數，是不可計數阿僧祇劫，不僅僅是三個。問：為什麼之前的教義確定是三個阿僧祇，而這個教義有確定和不確定呢？答：之前的教義是生澀的，這個教義是成熟的。爲了方便地逐漸勸導三乘（聲聞乘、緣覺乘、菩薩乘）趨向一乘（佛乘），所以這樣說。如果依據頓教（頓悟的教義），一切時分都不可說，只要一念不生就是佛。一念就是無念。時間就是無時。其餘可以類推思考。如果依據圓教（圓滿的教義），一切時分都完全不確定。為什麼呢？因為諸劫互相涉入，互相融合，包含貫通一切因陀羅等各種世界，仍然各自隨處，或一念，或無量劫等，不違背時法。其餘可以類推思考。 第五，修行所依之身。如果依據小乘（小乘佛教），只有分段身，到究竟位（佛的果位）也是一樣。這是真實的，不是化現。如果始教中，爲了使回心轉意的聲聞，也說分段身到究竟位，佛身也是這樣。然而這是化現，不是真實的。如果依據直進（直接進取的教義），有兩種說法。一種是寄位，顯示十地（菩薩修行的十個階段）之中，功用和無功用，粗和細兩種位次的差別相。就說七地之後還有分段，八地之後有變易。二是就實報（真實的果報）來說，就說分段身到金剛（金剛喻定）之後。因為十地中煩惱障的種子沒有永遠斷除，所以保留到金剛。既然有惑障，怎麼能不受分段之身呢？
【English Translation】 English version Furthermore, in hundreds of kalpas, they separately cultivate those karmas. The initial teachings guide them to say the same. This is still a transformation (expedient manifestation). This final teaching discusses its actual practice. From the initial aspiration, one cultivates both merit and wisdom simultaneously. Therefore, there is no separate cultivation at the time of attaining Buddhahood. Second, the uncertain cultivation of three asamkhya kalpas (countless eons). This has two meanings. One is that it applies to other various worlds, as stated in the Suratakumara Sutra. The second is based on the fact that the Buddha's merits are infinite, as stated in the Ratnamegha Sutra: 'Good man, Bodhisattvas cannot fathom the realm of the Tathagata. The realm of the Tathagata is immeasurable. However, for beings of shallow understanding, it is said that it is attained through the cultivation of three asamkhya kalpas. In reality, the Bodhisattva's initial aspiration is beyond calculation.' The explanation says: What is incalculable here is the incalculable asamkhya kalpas, not just three. Question: Why did the previous teachings specify three asamkhya kalpas, while this teaching has both definite and indefinite? Answer: The previous teachings were immature, while this teaching is mature. To conveniently and gradually encourage the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) to move towards the One Vehicle (Buddha Vehicle), this is said. If based on the sudden teaching (sudden enlightenment), all time periods are unspeakable, as long as one thought does not arise, one is a Buddha. One thought is no-thought. Time is no-time. The rest can be inferred. If based on the perfect teaching (perfect enlightenment), all time periods are completely uncertain. Why? Because all kalpas interpenetrate, merge, and encompass all Indra-like worlds, and still each follows its place, either one thought or countless kalpas, etc., without violating the law of time. The rest can be inferred. Fifth, the body upon which practice relies. If based on the Hinayana (Small Vehicle), there is only the segmented body, and it is the same even at the ultimate position (the fruit of Buddhahood). This is real, not a transformation. If in the initial teachings, for the Sravakas who have turned their minds, it is also said that the segmented body is the same even at the ultimate position, the Buddha's body is also the same. However, this is a transformation, not real. If based on the direct advancement teachings, there are two views. One is the provisional position, showing the differences between the functional and non-functional, coarse and fine positions within the ten bhumis (ten stages of Bodhisattva practice). It is said that after the seventh bhumi, there is still segmentation, and after the eighth bhumi, there is transformation. The second is based on the real reward (actual fruition), saying that the segmented body is after the Vajra (Vajra Samadhi). Because the seeds of afflictive obscurations in the ten bhumis have not been permanently severed, they are retained until the Vajra. Since there are afflictive obscurations, how can one not be subject to the segmented body?
十地經云。第十地已還有中陰者。是此義也。問八地已上一切菩薩。于煩惱障永伏不行。以無漏智果恒相續故。如阿羅漢。既無現行惑。何得更受分段之身耶。答若是凡夫。即以現惑潤業受生。聖人不爾。但留惑種用以受生。故雜集論云。一切聖人皆以隨眠力故結生相續。又梁攝論云。異凡夫故永伏上心。異二乘故留彼種子。解云。聖人受生非現潤。彼復留種子。如何不受分段身耶。若言八地已上以智障為緣受變易者。所留惑種即便無用。何不於此第八地初永害一切煩惱種耶。彼既不爾此云何然。若約迴向菩提聲聞已斷煩惱者。彼即可以所知障受變易身。通諸位也。問若爾何故聖教說八地已上唯有所知障為依止故受變易身。答此等為欲寄對二乘顯其優劣故。經作此說。然此寄對依諸聖教。約位不同略辨十門。一說羅漢即同於佛。更不分位。如律中說。佛度五人已。即云通佛有六然羅漢出於世間。又同坐等。當知此約小乘教說。二亦于佛地分出羅漢。如對法論說。得菩提時頓斷煩惱障及所知障。頓成羅漢及如來故。此中雖約煩惱盡邊名阿羅漢。而亦為生諸聲聞中心勝欲樂故。寄於佛果以分大小也。三第十地名阿羅漢佛地超過故。非彼也。如涅槃經中說四依。云阿羅漢者。住第十地。此寄因異果以分大小也。此上二門。約
【現代漢語翻譯】 現代漢語譯本 《十地經》中說，即使是第十地的菩薩，仍然有中陰身（antarābhava，指死亡到再生的過渡期），就是這個意思。有人問：八地以上的菩薩，已經永遠降伏了煩惱障（kleśāvaraṇa，由煩惱產生的障礙），不再起現行，因為他們有無漏智（anāsrava-jñāna，沒有煩惱的智慧）的果報恒常相續，就像阿羅漢（arhat，已證得解脫的聖者）一樣。既然沒有現行的迷惑，為什麼還會再受分段之身（śarīra-bheda，由業力決定的、有生有死的身體）呢？ 回答是：如果是凡夫，就用現行的迷惑來滋潤業力，從而受生。聖人不是這樣，他們只是留下迷惑的種子來受生。所以《雜集論》（Abhidharmasamuccaya）中說，一切聖人都是因為隨眠（anuśaya，煩惱的潛在形式）的力量而結生相續。又《梁攝論》（Mahāyānasaṃgraha）中說，聖人與凡夫不同，因為他們永遠降伏了上品的煩惱；與二乘（śrāvakayāna和pratyekabuddhayāna，聲聞乘和緣覺乘）不同，因為他們留下了煩惱的種子。解釋說，聖人受生不是因為現行煩惱的滋潤，而是因為他們還留有種子。既然留有種子，為什麼不受分段之身呢？ 如果說八地以上的菩薩以智障（jñeyāvaraṇa，由對真理的無知產生的障礙）為緣而受變易身（parināma-deha，一種微妙的、可以變化的身體），那麼所留下的迷惑種子就沒有用了。為什麼不在第八地初就永遠斷除一切煩惱的種子呢？既然他們沒有這樣做，那麼這裡所說的又怎麼能成立呢？如果從迴向菩提（bodhi，覺悟）的角度來說，聲聞（śrāvaka，聽聞佛法而修行的人）已經斷除了煩惱，那麼他們就可以用所知障來受變易身，這適用於各個階位。 有人問：如果是這樣，為什麼聖教（ārya-dharma，佛陀的教法）說八地以上的菩薩只有所知障作為依止，所以才受變易身呢？回答是：這些說法是爲了通過與二乘對比來顯示菩薩的優越之處，所以經典才這樣說。然而，這種對比是依據各種聖教，根據階位的不同，略微辨別十個方面： 第一種說法是，阿羅漢等同於佛，不再區分階位。如戒律中所說，佛度了五個人之後，就說通佛有六人，然而阿羅漢出現在世間。又如同座位等等。應當知道這是從小乘教（hīnayāna，小乘）的角度來說的。 第二種說法是，也在佛地（buddha-bhūmi，佛的境界）中分出阿羅漢。如《對法論》（Abhidharma）所說，證得菩提時，頓斷煩惱障和所知障，頓成阿羅漢和如來（tathāgata，佛的稱號）。這裡雖然是從煩惱斷盡的角度稱為阿羅漢，但也是爲了讓聲聞心中產生殊勝的欲樂，所以才寄託于佛果來區分大小。 第三種說法是，第十地（daśabhūmi，菩薩修行的十個階段）名為阿羅漢，因為佛地超過了它，所以不是它。如《涅槃經》（Nirvāṇa Sūtra）中所說四依（catvāri pratiśaraṇāni，四種依靠），說阿羅漢住在第十地。這是從因異於果的角度來區分大小的。以上兩種說法，是從...
【English Translation】 English version The Ten Stages Sutra says that even bodhisattvas (bodhisattva, an enlightened being) on the tenth stage still have an intermediate state (antarābhava, the state between death and rebirth), which is what this means. Someone asks: Bodhisattvas above the eighth stage have permanently subdued the afflictive obscurations (kleśāvaraṇa, obscurations arising from afflictions), which no longer manifest because they have the fruition of uncontaminated wisdom (anāsrava-jñāna, wisdom free from defilements) constantly continuing, just like arhats (arhat, a liberated being). Since there are no manifest delusions, how can they still receive a body subject to birth and death (śarīra-bheda, a body determined by karma, subject to birth and death)? The answer is: If it were an ordinary person, they would use manifest delusions to moisten karma, thereby receiving rebirth. Sages are not like this; they only leave seeds of delusion to receive rebirth. Therefore, the Compendium of Abhidharma (Abhidharmasamuccaya) says that all sages continue their rebirth due to the power of latent tendencies (anuśaya, latent forms of afflictions). Also, the Summary of the Great Vehicle (Mahāyānasaṃgraha) says that they differ from ordinary people because they have permanently subdued the higher afflictions; they differ from the two vehicles (śrāvakayāna and pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle) because they leave those seeds. The explanation is that the rebirth of sages is not moistened by manifest afflictions, but because they still have seeds. Since they have seeds, why wouldn't they receive a body subject to birth and death? If it is said that bodhisattvas above the eighth stage receive a transformation body (parināma-deha, a subtle, transformable body) based on the obscuration of knowledge (jñeyāvaraṇa, obscurations arising from ignorance of the truth), then the seeds of delusion that are left would be useless. Why not permanently eliminate all seeds of affliction at the beginning of the eighth stage? Since they don't do that, how can what is said here be established? If, from the perspective of dedicating merit to enlightenment (bodhi, awakening), śrāvakas (śrāvaka, a disciple who hears and practices the teachings) have already cut off afflictions, then they can use the obscuration of knowledge to receive a transformation body, which applies to all stages. Someone asks: If that's the case, why do the sacred teachings (ārya-dharma, the Buddha's teachings) say that bodhisattvas above the eighth stage only rely on the obscuration of knowledge, and therefore receive a transformation body? The answer is: These statements are made to show the superiority of bodhisattvas by contrasting them with the two vehicles, so the sutras say this. However, this contrast is based on various sacred teachings, and according to the differences in stages, ten aspects are briefly distinguished: The first is that arhats are equivalent to Buddhas, and there is no further distinction of stages. As the Vinaya (vinaya, monastic rules) says, after the Buddha liberated five people, it was said that there were six including the Buddha, but arhats appear in the world. Also, like sitting together, etc. It should be known that this is from the perspective of the Hinayana (hīnayāna, Lesser Vehicle) teachings. The second is that arhats are also distinguished within the Buddha-ground (buddha-bhūmi, the state of Buddhahood). As the Abhidharma says, when attaining enlightenment, both the afflictive obscurations and the obscuration of knowledge are instantly cut off, and one instantly becomes an arhat and a Tathagata (tathāgata, a title of the Buddha). Although this is called an arhat from the perspective of the complete exhaustion of afflictions, it is also to generate superior desire and joy in the minds of śrāvakas, so it is based on the fruition of Buddhahood to distinguish between greater and lesser. The third is that the tenth stage (daśabhūmi, the ten stages of a bodhisattva's path) is called an arhat because the Buddha-ground surpasses it, so it is not it. As the Nirvana Sutra (Nirvāṇa Sūtra) says regarding the four reliances (catvāri pratiśaraṇāni, four supports), it says that arhats reside on the tenth stage. This is to distinguish between greater and lesser from the perspective of the cause being different from the effect. The above two statements are from...
始教中回二乘教說。四七地已還寄同羅漢。八地。已去寄菩薩位。如仁王經云。遠行菩薩伏三界習因果業滅。唯後身位中。住第七地阿羅漢位。此寄因中自在未自在位。以分大小也。此約始教直進中說。此中既寄聲聞至七地故。煩惱障及分段身俱至此位。八地已去寄此菩薩。行位勝前。是故唯有彼所知障及變易身。五初二三地寄同世間。以得世間四禪等故。四地寄是須陀洹等。以得道品故。此初出世故。五地寄此聲聞羅漢。以得四諦法故。六地寄此辟支佛。以得十二緣生法故。七地已去寄此菩薩。以得無生法忍故。此如本業經說。上來唯約三乘教說。以未分出一乘法故。六世間二乘同前至六地。第七地寄三乘菩薩以未自在故。八地已去寄一乘法。以得自在故。如梁攝論等說。此約一乘三乘等分相而說。七于初地之中。已過世間及二乘故。如地論等說。此約三乘中比證分齊說。八地前三賢位已過二乘地。如起信論說。又仁王經說。習種性中有十種心。已超過二乘一切善地。此約終教不退說。九信滿心后。即過一切小乘三乘等。如賢首品說。此約一乘說。十初在凡夫地。創發心時即過二乘。如智論說。羅漢比丘知沙彌發心推在前等。此通一乘及三乘說。由有如是寄對法門故。諸說前後準此而知。◎
華嚴一乘教義分
【現代漢語翻譯】 現代漢語譯本：始教中，將二乘教（聲聞乘和緣覺乘）的內容附屬於其中。四到七地（菩薩修行的階段）還附屬於羅漢（Arhat，斷盡煩惱，證入涅槃的小乘聖者）的果位。八地及以上附屬於菩薩（Bodhisattva，發菩提心，誓願救度一切眾生的修行者）的果位。如《仁王經》所說：『遠行菩薩（指修行到第七地的菩薩）降伏三界（欲界、色界、無色界）的習氣，因果業力滅盡，唯有後身位中，安住于第七地阿羅漢的果位。』這是將因位中自在和未自在的狀態附屬於其中，以此來區分大乘和小乘。這是從始教直接進階的角度來說的。這裡既然將聲聞（Śrāvaka，聽聞佛法而修行的弟子）附屬於七地，那麼煩惱障（因貪嗔癡等煩惱而產生的障礙）和分段身（由業力所感召，有生老病死的身體）都到此為止。八地及以上附屬於此菩薩，行位勝過之前，所以只有彼所知障（對真理的認識上的障礙）和變易身（菩薩因願力而變化的身體）。 五、初地、二地、三地附屬於世間，因為獲得了世間的四禪等禪定。四地附屬於須陀洹（Srotāpanna，預流果，小乘初果），因為獲得了道品（三十七道品，通往解脫的修行方法）。這是初次出世。五地附屬於聲聞羅漢，因為獲得了四諦法（苦、集、滅、道）。六地附屬於辟支佛（Pratyekabuddha，緣覺，不依師教，觀十二因緣而悟道的修行者），因為獲得了十二緣生法（十二因緣，說明生命流轉的因果關係）。七地及以上附屬於此菩薩，因為獲得了無生法忍（對諸法不生不滅的深刻體悟）。這如《本業經》所說。以上只是從三乘教（聲聞乘、緣覺乘、菩薩乘）的角度來說的，因為還沒有分出一乘法（唯一佛乘）。 六、世間和二乘同前，到六地為止。第七地附屬於三乘菩薩，因為還沒有自在。八地及以上附屬於一乘法，因為獲得了自在。如《梁攝論》等所說。這是從一乘、三乘等不同的分位角度來說的。 七、在初地之中，已經超過了世間和二乘。如《地論》等所說。這是從三乘中比較和驗證分位的角度來說的。 八、八地之前的三個賢位（十住、十行、十回向）已經超過了二乘地。如《起信論》所說。又《仁王經》說，習種性（菩薩修行的最初階段）中有十種心，已經超過了二乘的一切善地。這是從終教不退轉的角度來說的。 九、信滿心（菩薩修行信心的圓滿）之後，就超過了一切小乘、三乘等。如《賢首品》所說。這是從一乘的角度來說的。 十、最初在凡夫地，剛發起菩提心的時候，就超過了二乘。如《智論》所說。羅漢比丘（Bhikkhu，出家修行的僧人）知道沙彌（Śrāmanera，出家受十戒的男眾）發心，也會推崇在前。這是通用於一乘和三乘的說法。由於有這樣的附對法門，所以各種說法的前後順序可以根據這個原則來理解。 ◎華嚴一乘教義分
【English Translation】 English version: In the Initial Teaching, the teachings of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are included. From the Fourth to the Seventh Bhūmis (stages of Bodhisattva practice), they are still associated with the state of Arhats (those who have extinguished afflictions and entered Nirvāṇa in the Small Vehicle). From the Eighth Bhūmi onwards, they are associated with the state of Bodhisattvas (those who have generated Bodhicitta and vowed to save all sentient beings). As the Renwang Jing (仁王經, The Humane King Sutra) says: 'The Far-Going Bodhisattva (referring to Bodhisattvas who have cultivated to the Seventh Bhūmi) subdues the habitual tendencies of the Three Realms (Desire Realm, Form Realm, Formless Realm), and the karmic forces of cause and effect are extinguished. Only in the subsequent life stage does one abide in the state of an Arhat of the Seventh Bhūmi.' This associates the states of freedom and non-freedom in the causal stage, thereby distinguishing between the Mahāyāna and the Hīnayāna. This is from the perspective of direct advancement in the Initial Teaching. Since Śrāvakas (disciples who practice by listening to the Buddha's teachings) are associated with the Seventh Bhūmi here, both the Klesha-avarana (affliction obscurations, obstacles arising from afflictions such as greed, anger, and ignorance) and the segmented body (the body subject to birth, aging, sickness, and death due to karma) end at this stage. From the Eighth Bhūmi onwards, one is associated with this Bodhisattva, and the stage of practice surpasses the previous one. Therefore, there are only the Jñeyavarana (cognitive obscurations, obstacles in the understanding of truth) and the transformation body (the body transformed by the Bodhisattva's vows). Five, the First, Second, and Third Bhūmis are associated with the world because one has attained the Four Dhyānas (meditative states) of the world. The Fourth Bhūmi is associated with Srotāpanna (Stream-enterer, the first fruit of the Small Vehicle), because one has attained the Bodhipakṣa-dharmas (thirty-seven factors of enlightenment, practices leading to liberation). This is the first emergence from the world. The Fifth Bhūmi is associated with Śrāvaka Arhats because one has attained the Four Noble Truths (suffering, its origin, its cessation, and the path). The Sixth Bhūmi is associated with Pratyekabuddhas (Solitary Buddhas, those who attain enlightenment by observing the Twelve Links of Dependent Origination without a teacher) because one has attained the Twelve Links of Dependent Origination (the chain of causation explaining the cycle of life). The Seventh Bhūmi and above are associated with this Bodhisattva because one has attained the Acceptance of the Non-arising of Dharmas (a profound realization of the non-arising and non-ceasing of all phenomena). This is as stated in the Original Vows Sutra. The above is only from the perspective of the Three Vehicle teachings (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) because the One Vehicle teaching (the Ekayāna, the single Buddha Vehicle) has not yet been distinguished. Six, the world and the Two Vehicles are the same as before, up to the Sixth Bhūmi. The Seventh Bhūmi is associated with the Three Vehicle Bodhisattvas because one is not yet free. The Eighth Bhūmi and above are associated with the One Vehicle teaching because one has attained freedom. As stated in the Liang She Lun (梁攝論, Mahāyānasaṃgraha), and others. This is from the perspective of distinguishing between the One Vehicle, the Three Vehicles, and so on. Seven, within the First Bhūmi, one has already surpassed the world and the Two Vehicles. As stated in the Dasabhumika Sutra (地論, Ten Stages Sutra), and others. This is from the perspective of comparing and verifying the divisions within the Three Vehicles. Eight, the three virtuous stages (Ten Dwellings, Ten Practices, Ten Dedications) before the Eighth Bhūmi have already surpassed the Two Vehicle grounds. As stated in the Awakening of Faith Treatise (起信論, Awakening of Faith in the Mahāyāna). Furthermore, the Humane King Sutra says that there are ten types of minds in the stage of Habitual Nature (the initial stage of Bodhisattva practice) that have already surpassed all the virtuous grounds of the Two Vehicles. This is from the perspective of non-retrogression in the Complete Teaching. Nine, after the Mind of Complete Faith (the perfection of faith in Bodhisattva practice), one surpasses all the Small Vehicle, Three Vehicles, and so on. As stated in the Chapter on the Chief Worthy (賢首品, Gaṇḍavyūha Sūtra). This is from the perspective of the One Vehicle. Ten, initially, in the stage of an ordinary person, when one first generates Bodhicitta, one surpasses the Two Vehicles. As stated in the Mahāprajñāpāramitāśāstra (智論, Great Treatise on the Perfection of Wisdom). Arhat Bhikkhus (ordained monks) know that when a Śrāmanera (novice monk) generates Bodhicitta, they will also praise him and place him ahead. This is a statement applicable to both the One Vehicle and the Three Vehicles. Because there is such a method of association and comparison, the order of various statements can be understood according to this principle. ◎Division of the Huayan One Vehicle Teachings
齊章卷第二 大正藏第 45 冊 No. 1866 華嚴一乘教義分齊章
華嚴一乘教義分齊章卷第三
唐大薦福寺沙門法藏述
◎若依終教。地前留惑受分段身。于初地中永斷一切煩惱使種。亦不分彼分別俱生。于所知障中。又斷一分粗品正使。是故地上受變易身至金剛位。余義如下斷惑中說。問若於地上不留煩惱。云何大悲同事攝生。答若於地前及始教中。愿智力劣故。留煩惱助愿受生。今此不爾。愿智勝故自在同生。問如說八地已還菩薩略有二類。一悲增上。二智增上。悲增者。留惑受分段身故。智增者。伏惑受變易身故。此義云何。答如此所說良恐未然。何者。若悲增上其慧必劣。劣慧導悲悲應滯見。滯見之悲豈名增上。縱悲智齊均。尚不名悲增上。況以劣慧導悲而言增上。若智增上其悲必劣。劣悲導智智應滯寂。滯寂之智何名增上。以諸菩薩從初已來異凡小故。悲智相導唸唸雙修。如車二輪。如鳥二翼。何得說彼有增減耶。當知由此始終二教粗細異故。有二生死。非由悲智互增上也。若言彼智增上者。有小乘習怖諸煩惱故。永伏者。若於地前未證真如。可約本習容有此類。以未純熟故。初地已上行解純熟。同證同行同修同斷。如何得有如是差別故起信論云。地上菩薩種性發心修行
【現代漢語翻譯】 現代漢語譯本： 齊章卷第二 大正藏第 45 冊 No. 1866 華嚴一乘教義分齊章
華嚴一乘教義分齊章卷第三
唐大薦福寺沙門法藏述
◎若依終教（華嚴宗的判教，認為此教義為最終極的教義）。地前留惑受分段身（在證得初地菩薩之前，仍然保留著迷惑，並承受著由業力導致的生死輪迴）。于初地中永斷一切煩惱使種（在證得初地菩薩時，永遠斷除一切煩惱的根本）。亦不分彼分別俱生（也不區分后得的分別煩惱和與生俱來的煩惱）。于所知障中（在對於真理的認知上的障礙中）。又斷一分粗品正使（又斷除一部分粗顯的正使煩惱）。是故地上受變易身至金剛位（因此，證得菩薩果位之後，承受變易生死，直到金剛喻定）。余義如下斷惑中說（其餘的意義在下面斷除迷惑的部分中說明）。問：若於地上不留煩惱（如果在證得菩薩果位之後不再保留煩惱），云何大悲同事攝生（如何以大悲心與眾生共同生活並救度他們）？答：若於地前及始教中（如果在證得菩薩果位之前以及在初始的教義中），愿智力劣故（由於願力和智慧的力量較弱），留煩惱助愿受生（保留煩惱以幫助願力而受生）。今此不爾（現在這種情況不是這樣）。愿智勝故自在同生（由於願力和智慧殊勝，所以能夠自在地與眾生共同受生）。問：如說八地已還菩薩略有二類（如經中所說，八地菩薩之前的菩薩大致分為兩類）：一悲增上（一類是悲心增上的），二智增上（一類是智慧增上的）。悲增者（悲心增上的菩薩），留惑受分段身故（因為保留迷惑而承受分段生死）。智增者（智慧增上的菩薩），伏惑受變易身故（因為降伏迷惑而承受變易生死）。此義云何（這是什麼意思）？答：如此所說良恐未然（如此說法恐怕不妥）。何者（為什麼呢）？若悲增上其慧必劣（如果悲心增上，那麼智慧必定較弱）。劣慧導悲悲應滯見（以較弱的智慧引導悲心，悲心應該會停留在錯誤的見解上）。滯見之悲豈名增上（停留在錯誤見解上的悲心怎麼能稱為增上呢）？縱悲智齊均（縱然悲心和智慧相等），尚不名悲增上（尚且不能稱為悲心增上），況以劣慧導悲而言增上（更何況以較弱的智慧引導悲心而說成增上呢）？若智增上其悲必劣（如果智慧增上，那麼悲心必定較弱）。劣悲導智智應滯寂（以較弱的悲心引導智慧，智慧應該會停留在寂滅的狀態）。滯寂之智何名增上（停留在寂滅狀態的智慧怎麼能稱為增上呢）？以諸菩薩從初已來異凡小故（因為諸位菩薩從一開始就與凡夫和小乘不同），悲智相導唸唸雙修（悲心和智慧相互引導，唸唸都在同時修習）。如車二輪（如同車子的兩個輪子）。如鳥二翼（如同鳥的兩隻翅膀）。何得說彼有增減耶（怎麼能說它們有增減呢）？當知由此始終二教粗細異故（應當知道，這是由於始終二教的粗細不同），有二生死（才有分段生死和變易生死的區別）。非由悲智互增上也（不是由於悲心和智慧相互增上的緣故）。若言彼智增上者（如果說他們的智慧增上），有小乘習怖諸煩惱故（是因為小乘人習慣於畏懼各種煩惱）。永伏者（永遠降伏煩惱的人），若於地前未證真如（如果在證得菩薩果位之前沒有證悟真如），可約本習容有此類（可以根據原有的習氣容許有這種情況）。以未純熟故（因為還沒有純熟的緣故）。初地已上行解純熟（初地菩薩以上，修行和理解都已純熟）。同證同行同修同斷（共同證悟，共同修行，共同修習，共同斷除煩惱）。如何得有如是差別（怎麼會有這樣的差別呢）？故起信論云（所以《起信論》說）：地上菩薩種性發心修行（證得菩薩果位的菩薩，其種性、發心和修行）。
【English Translation】 English version: Chapter 2 of the Qi Chapter Taisho Tripitaka Volume 45, No. 1866, Chapter on the Division and Classification of the Teachings of the Huayan One Vehicle
Huayan One Vehicle Teachings, Division and Classification Chapter, Volume 3
Commentary by the Shramana Fazang of the Great Jianfu Temple of the Tang Dynasty
◎ If relying on the Final Teaching (the Huayan school's classification of teachings, considering this teaching to be the ultimate teaching), before reaching the Bhumi (the stage of a Bodhisattva), one retains delusion and experiences segmented bodies (retaining delusion and undergoing the cycle of birth and death caused by karma before attaining the first Bhumi). In the first Bhumi, all seeds of afflictions are permanently severed (upon attaining the first Bhumi, all roots of afflictions are permanently cut off). There is no distinction between acquired and innate afflictions (there is no differentiation between afflictions arising from later learning and those that are innate). Within the obstacles to knowledge (regarding obstacles to the understanding of truth), a portion of the coarse primary afflictions are also severed (a portion of the gross primary afflictions are also eliminated). Therefore, after reaching the Bhumi, one experiences transformational bodies until the Vajra position (therefore, after attaining the Bodhisattva stage, one experiences the body of transformation until the Vajra Samadhi). The remaining meanings are explained in the section on severing afflictions below. Question: If afflictions are not retained after reaching the Bhumi (if afflictions are not retained after attaining the Bodhisattva stage), how can great compassion be used to embrace and save beings together (how can great compassion be used to live with and save beings)? Answer: If before reaching the Bhumi and in the Initial Teaching (if before attaining the Bodhisattva stage and in the initial teachings), the power of vows and wisdom is weak (due to the weakness of the power of vows and wisdom), afflictions are retained to assist in rebirth through vows (afflictions are retained to aid in rebirth through vows). This is not the case now (this is not the situation now). Because the power of vows and wisdom is superior, one can freely be born together (due to the superiority of vows and wisdom, one can freely be born together with beings). Question: As it is said that Bodhisattvas before the Eighth Bhumi are roughly of two types (as it is said in the scriptures, Bodhisattvas before the Eighth Bhumi are generally divided into two categories): one with increased compassion, and the other with increased wisdom. Those with increased compassion retain delusion and experience segmented bodies (Bodhisattvas with increased compassion retain delusion and experience segmented bodies). Those with increased wisdom subdue delusion and experience transformational bodies (Bodhisattvas with increased wisdom subdue delusion and experience transformational bodies). What does this mean? Answer: Such a statement is likely incorrect (such a statement is probably not appropriate). Why? If compassion is increased, wisdom must be inferior (if compassion is increased, then wisdom must be weaker). With inferior wisdom guiding compassion, compassion should be stuck in wrong views (with weaker wisdom guiding compassion, compassion should be stuck in incorrect views). How can compassion stuck in wrong views be called increased (how can compassion stuck in incorrect views be called increased)? Even if compassion and wisdom are equal, it is still not called increased compassion (even if compassion and wisdom are equal, it still cannot be called increased compassion), let alone calling it increased when inferior wisdom guides compassion (let alone calling it increased when weaker wisdom guides compassion). If wisdom is increased, compassion must be inferior (if wisdom is increased, then compassion must be weaker). With inferior compassion guiding wisdom, wisdom should be stuck in stillness (with weaker compassion guiding wisdom, wisdom should be stuck in a state of stillness). How can wisdom stuck in stillness be called increased (how can wisdom stuck in stillness be called increased)? Because all Bodhisattvas are different from ordinary people and Hinayana practitioners from the beginning (because all Bodhisattvas are different from ordinary people and Hinayana practitioners from the beginning), compassion and wisdom guide each other, and they are cultivated simultaneously in every moment (compassion and wisdom guide each other, and they are cultivated simultaneously in every moment). Like the two wheels of a cart (like the two wheels of a cart). Like the two wings of a bird (like the two wings of a bird). How can it be said that they have increases or decreases (how can it be said that they have increases or decreases)? It should be known that the distinction between segmented birth and death and transformational birth and death is due to the difference in the coarseness and subtlety of the Initial and Final Teachings (it should be known that the distinction between segmented birth and death and transformational birth and death is due to the difference in the coarseness and subtlety of the Initial and Final Teachings). It is not due to the mutual increase of compassion and wisdom (it is not due to the mutual increase of compassion and wisdom). If it is said that their wisdom is increased, it is because Hinayana practitioners are accustomed to fearing various afflictions (if it is said that their wisdom is increased, it is because Hinayana practitioners are accustomed to fearing various afflictions). Those who permanently subdue afflictions, if they have not realized Suchness before reaching the Bhumi (those who permanently subdue afflictions, if they have not realized Suchness before reaching the Bodhisattva stage), it is permissible to have this situation based on original habits (it is permissible to have this situation based on original habits). Because it is not yet fully mature (because it is not yet fully mature). Bodhisattvas above the first Bhumi have pure practice and understanding (Bodhisattvas above the first Bhumi have pure practice and understanding). They have the same realization, the same practice, the same cultivation, and the same severance of afflictions (they have the same realization, the same practice, the same cultivation, and the same severance of afflictions). How can there be such a difference (how can there be such a difference)? Therefore, the Awakening of Faith Treatise says (therefore, the Awakening of Faith Treatise says): Bodhisattvas who have attained the Bodhisattva stage, their nature, aspiration, and practice.
皆無差別也。又此教中。地上變易寄位不同有其四種等。亦如下指。若依頓教。一切行位既不可說。所依身份亦準此知。廣如大般若經那伽室利分說。若依圓教不說變易。但分段身至於十地離垢定前。以至彼位得普見肉眼故知是分段也。又如善財等。以分段身窮於因位故也。問何故此中不說變易。答如世界性等以上身份。甚極微細出過諸天應同變易。但以此教不分生死粗細之相。總就過患以為一際。至信滿后頓翻彼際故不說也。余準而知之。第六斷惑分齊者。有云。若依小乘若依三乘有二種義。一約位滅惑相。二寄惑顯位相。初義者。若依始教具足三乘斷惑差別。由此是其三乘教故。障有二種。謂煩惱所知。先辨二乘斷煩惱障。于中有二。先障名數后斷惑得果。初中煩惱有二。謂分別俱生。總有十種。一貪二瞋三無明四慢五疑六身見七邊見八邪見九見取十戒禁取。于中四種唯分別起。謂疑．邪見．見取．戒禁取。餘六通二種。五識得起初三。亦通分別及俱生。由用意識中邪師等三因引故。得有分別起也。意識具十種。四分別六通二。末那唯四俱生。六中除瞋及邊見。以瞋唯不善。此識有覆無記故。又以一類相續緣第八識剎那剎那執我故無邊見。又以後三見及疑籍三因生。此識無彼故不起也。又由恒相續緣故。非第六所
【現代漢語翻譯】 現代漢語譯本 都無差別。又此教中，地上變易生死寄託的位次不同，有四種等等，也如下文所指。如果依照頓教，一切行位既然不可說，所依的身份也準此可知。詳細的如《大般若經·那伽室利分》所說。如果依照圓教，不說變易生死，但分段生死的身，到十地離垢定前，以至於那個位次得到普見肉眼，所以知道是分段生死。又如善財童子等，以分段生死的身窮盡于因位。問：為什麼這裡不說變易生死？答：如世界性等以上的身份，極其微細，超出諸天，應該同於變易生死。但因為此教不區分生死的粗細之相，總就過患認為是一樣的。到信滿之後，頓然翻轉那個界限，所以不說變易生死。其餘的可以類推得知。第六，斷惑的分齊，有人說：如果依照小乘，如果依照三乘，有兩種意義。一是約位滅惑之相，二是寄惑顯位之相。初義是：如果依照始教，具足三乘斷惑的差別。由此是三乘教的緣故。障有二種，即煩惱障和所知障。先辨別二乘斷煩惱障。其中有二，先說障的名數，后說斷惑得果。初中，煩惱有二，即分別起和俱生起。總共有十種：一貪，二瞋，三無明，四慢，五疑，六身見，七邊見，八邪見，九見取，十戒禁取。其中四種唯分別起，即疑、邪見、見取、戒禁取。其餘六種通於二種。五識得起初三，也通於分別和俱生。由於用意識中邪師等三種因引導的緣故，得有分別起。意識具足十種，四種分別起，六種通於二種。末那識唯有四種俱生起，六種中除去瞋和邊見。因為瞋唯是不善，此識是有覆無記的緣故。又因為一類相續緣第八識，剎那剎那執著我，所以沒有邊見。又因為后三種見和疑籍於三種因產生，此識沒有那些，所以不生起。又由於恒常相續緣的緣故，不是第六識所（緣）。
【English Translation】 English version are all without difference. Furthermore, within this teaching, there are four kinds of differences in the positions where transformed and segmented existence are deposited on the ground, as indicated below. If relying on the Sudden Teaching (頓教, Dùn Jiào), since all stages of practice are inexpressible, the bodies upon which they rely are also to be understood accordingly. This is extensively explained in the 'Nāgaśrī Section' of the Great Perfection of Wisdom Sutra (大般若經, Dà Bōrě Jīng). If relying on the Perfect Teaching (圓教, Yuán Jiào), transformed existence is not discussed, but segmented existence is distinguished up to the tenth ground, before the stainless samādhi. It is known as segmented existence because one attains the all-seeing physical eye at that position. Furthermore, figures like Sudhana (善財, Shàncái) exhaust the causal stage with a body of segmented existence. Question: Why is transformed existence not discussed here? Answer: Bodies above the nature of the world, etc., are extremely subtle, surpassing all the heavens, and should be the same as transformed existence. However, because this teaching does not distinguish between the coarse and subtle aspects of birth and death, it considers all faults as a single boundary. After faith is perfected, that boundary is suddenly overturned, so transformed existence is not discussed. The rest can be inferred accordingly. Sixth, regarding the limits of severing delusions, some say that whether relying on the Small Vehicle (小乘, Xiǎochéng) or the Three Vehicles (三乘, Sānchéng), there are two meanings: first, the aspect of extinguishing delusions according to the stage; second, revealing the stage by relying on delusions. The first meaning is that if relying on the Initial Teaching (始教, Shǐ Jiào), it fully possesses the differences in severing delusions among the Three Vehicles, because it is the teaching of the Three Vehicles. There are two kinds of obstructions: afflictions and what is knowable. First, distinguish the afflictions severed by the Two Vehicles (二乘, Èrchéng). Within this, there are two aspects: first, the names of the obstructions; second, the attainment of results by severing delusions. In the first aspect, there are two kinds of afflictions: those arising from discrimination and those arising simultaneously. In total, there are ten kinds: (1) greed, (2) hatred, (3) ignorance, (4) pride, (5) doubt, (6) self-view, (7) extreme view, (8) wrong view, (9) view of holding to views, and (10) view of holding to precepts and vows. Among these, four arise only from discrimination: doubt, wrong view, view of holding to views, and view of holding to precepts and vows. The remaining six are common to both. The five consciousnesses can give rise to the first three, and are also common to both discrimination and simultaneous arising. This is because they are led by the three causes of evil teachers, etc., in the mind consciousness, and thus can arise from discrimination. The mind consciousness possesses all ten kinds, four arising from discrimination and six common to both. The manas consciousness (末那識, Mònàshí) has only four kinds arising simultaneously, removing hatred and extreme view from the six. This is because hatred is only unwholesome, and this consciousness is obscured and indeterminate. Furthermore, because it continuously conditions the eighth consciousness (第八識, Dìbāshí), clinging to self moment by moment, it has no extreme view. Also, because the latter three views and doubt arise from three causes, this consciousness does not have them, so they do not arise. Furthermore, because it constantly and continuously conditions, it is not what is conditioned by the sixth consciousness.
引不同五識。是故唯四。其第八識總不起。唯是異熟。無覆無記性故。此分別俱生皆通三界。瞋唯欲界。以上二界煩惱。皆有覆無記性故。其分別起者。欲界四諦各有十使。即為四十。上二界除瞋諦別各有九。即有七十二。並欲界合有一百一十二也。其俱生者欲界具六。上二界除瞋各唯有五。合成十六。通前分別總有一百二十八也。問何故。前愚法小乘中。十使不通迷四諦。此中即通耶。答此有二義。一以三乘中煩惱功力漸漸寬廣故。障一切也。二又由迷等義通一切境也。第二斷惑得果者。先斷分別有其三人。一若從具縛入真見道。剎那頓斷三界四諦分別煩惱得預流果。二若倍離欲人。入真見道兼斷倍離欲。得一來果。言倍離欲者。謂凡夫時欲界修惑九品之中。伏斷前六故云倍離欲。入見道時即永斷前所伏故。是以得彼果也。三若已離欲人。入真見道兼斷九品得不還果。如瑜伽說。入見道果者有其三種。隨其所應證三果故。次斷俱生者。第六識俱生。九地各有九品。又進修道人有其二種。一漸出離。斷欲界九品中前六品盡得一來果。斷九品盡得不還果。斷上二界盡得阿羅漢果。二頓出離者。謂得初果已。即頓斷三界。漸除九品即得阿羅漢果。更無餘果。何者。以彼欲界九品修惑及上二界。總三種九品各初一品。一時頓
【現代漢語翻譯】 現代漢語譯本 引出不同的五種識（眼識、耳識、鼻識、舌識、身識）。因此只有四種煩惱相應。第八識（阿賴耶識）總是不生起煩惱，因為它只有異熟果報，是無覆無記的性質。這種分別生起的煩惱和俱生煩惱都遍通三界（欲界、色界、無色界）。嗔恚只在欲界有，因為以上二界的煩惱都是有覆無記的性質。分別生起的煩惱，在欲界的四諦（苦、集、滅、道）中，每一諦各有十使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見），總共四十種。上二界去除嗔恚，每一諦各有九種，總共有七十二種。加上欲界的，總共有一百一十二種。俱生煩惱，欲界具有六種（貪、嗔、癡、慢、疑、無明），上二界去除嗔恚，各有五種，總共十六種。加上前面的分別生起的煩惱，總共有一百二十八種。問：為什麼之前在愚法小乘中，十使不遍通迷惑四諦，而這裡就遍通呢？答：這裡有兩個原因。一是由於三乘（聲聞乘、緣覺乘、菩薩乘）中煩惱的功力漸漸寬廣，所以能障礙一切。二是由於迷惑等的意義遍通一切境界。第二，關於斷惑證果。先斷分別煩惱的有三種人。一是如果從具縛（被煩惱束縛）的狀態進入真見道，剎那間頓斷三界四諦的分別煩惱，證得預流果（須陀洹果）。二是如果已經減少了對欲界貪慾的人，進入真見道，兼斷減少的欲界貪慾，證得一來果（斯陀含果）。所謂減少了對欲界貪慾的人，是指凡夫時，對欲界的修惑（貪、嗔、癡、慢）九品之中，已經伏斷了前六品，所以稱為減少了對欲界貪慾。進入見道時，就永遠斷除之前所伏斷的，因此證得一來果。三是如果已經脫離了對欲界貪慾的人，進入真見道，兼斷九品修惑，證得不還果（阿那含果）。如《瑜伽師地論》所說，進入見道證果的有三種人，隨其所應證得三種果位。其次是斷俱生煩惱。第六識（意識）的俱生煩惱，在九地（欲界、色界四禪、無色界四空定）中，每一地各有九品。又進一步修道的人有兩種。一是漸次出離，斷除欲界九品修惑中的前六品，證得一來果。斷除九品修惑，證得不還果。斷除上二界的修惑，證得阿羅漢果。二是頓悟出離，即證得初果后，就頓斷三界修惑，漸次斷除九品修惑，就證得阿羅漢果，不再有其餘果位。為什麼呢？因為欲界的九品修惑以及上二界的修惑，總共三種九品，各自的最初一品，一時頓 斷。
【English Translation】 English version It elicits different five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness). Therefore, only four afflictions are associated. The eighth consciousness (Ālaya-vijñāna) never arises with afflictions, as it only has the result of Vipāka (異熟 - ripening), and is of the nature of being neither obscured nor indeterminate (無覆無記 - neither obscured nor morally neutral). These afflictions, both conceptually arisen and innately arisen, pervade all three realms (desire realm, form realm, formless realm). Anger (瞋 - dvesha) exists only in the desire realm, because the afflictions of the two realms above are of the nature of being obscured and indeterminate. The conceptually arisen afflictions in the desire realm, for each of the Four Noble Truths (苦、集、滅、道 - suffering, origin, cessation, path), each has ten bonds (使 - anusaya) (greed, anger, delusion, pride, doubt, view of self, extreme view, wrong view, holding to wrong views, holding to wrong precepts), totaling forty. In the two realms above, excluding anger, each of the Truths has nine, totaling seventy-two. Combined with the desire realm, there are one hundred and twelve. The innately arisen afflictions, the desire realm has six (greed, anger, delusion, pride, doubt, ignorance), the two realms above, excluding anger, each has five, totaling sixteen. Adding the previously mentioned conceptually arisen afflictions, there are a total of one hundred and twenty-eight. Question: Why is it that in the previous 'small vehicle of foolish Dharma', the ten bonds did not pervade the delusion of the Four Noble Truths, but here they do? Answer: There are two reasons for this. First, because the power of afflictions in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) gradually broadens, so they can obstruct everything. Second, because the meaning of delusion, etc., pervades all realms. Second, regarding cutting off afflictions and attaining fruition. First, those who cut off conceptually arisen afflictions are of three types. First, if one enters the Path of Seeing (真見道 - darśana-mārga) from a state of being completely bound (具縛 - fully fettered), they instantly cut off the conceptually arisen afflictions of the Four Noble Truths in the three realms, and attain the Stream-enterer fruit (預流果 - srotaāpanna). Second, if one has diminished desire (倍離欲 - having reduced desire), upon entering the Path of Seeing, they also cut off the diminished desire, and attain the Once-returner fruit (一來果 - sakridāgāmin). 'Having diminished desire' refers to, in the state of an ordinary person, among the nine grades of cultivation-related afflictions (修惑 - bhāvanā-heya) in the desire realm, having subdued and cut off the first six, hence the term 'having diminished desire'. Upon entering the Path of Seeing, they permanently cut off what was previously subdued, thus attaining that fruit. Third, if one has already detached from desire (已離欲 - having detached from desire), upon entering the Path of Seeing, they also cut off the nine grades of cultivation-related afflictions, and attain the Non-returner fruit (不還果 - anāgāmin). As the Yogācārabhūmi-śāstra says, there are three types of people who enter the Path of Seeing and attain fruition, attaining the three fruits according to their capacity. Next is cutting off innately arisen afflictions. The innately arisen afflictions of the sixth consciousness (意識 - mano-vijñāna), in each of the nine grounds (九地 - nine bhūmis) (desire realm, four dhyānas of the form realm, four formless attainments of the formless realm), each ground has nine grades. Furthermore, there are two types of people who further cultivate the path. First, those who gradually depart, cutting off the first six of the nine grades of cultivation-related afflictions in the desire realm, attain the Once-returner fruit. Cutting off all nine grades of cultivation-related afflictions, they attain the Non-returner fruit. Cutting off the afflictions of the two realms above, they attain the Arhat fruit (阿羅漢果 - arhat). Second, those who suddenly depart, that is, after attaining the first fruit, they suddenly cut off the cultivation-related afflictions of the three realms, gradually eliminating the nine grades of cultivation-related afflictions, and attain the Arhat fruit, with no further fruits. Why? Because the nine grades of cultivation-related afflictions of the desire realm, and the afflictions of the two realms above, a total of three sets of nine grades, each of the initial grade, are suddenly cut off at once.
斷故云頓斷三界。豎論九品一一別斷故云漸除也。若爾何故有漸斷者。以於三界法不能頓緣故。對法論云。頓出離者。謂入諦現觀已。依止未至定發出世道。頓斷三界一切煩惱。品品別斷唯立二果。謂預流果及阿羅漢果。乃至廣引指端經等。如彼說。其末那煩惱行相微細。前漸頓二人。皆與非想地惑一時頓斷故。瑜伽云。末那相應任運煩惱。唯與非想處共斷故。一時頓斷。非如余惑漸次而斷故也。問何故前愚法二乘無頓出離。此中有耶。答為顯前劣故此超過。愚法二乘無此勝智。顯彼教劣。方便漸引起彼勝欲。令舍小從大故作此說。其論末那惑滅。小乘無者唯準此知。此謂二乘斷煩惱障。其所知障。諸趣寂者入無餘時一時皆斷。唯此非擇滅也。其餘一切有斷不斷。慧解脫人不斷。俱解脫人分有所斷。謂八解脫障不染無知。修八勝解所對治故。如瑜伽說。又諸解脫由所知障解脫所顯。由聲聞及緣覺等於所知障心得解脫故。當知此始教為引愚法漸向大故。安立此教。深勝於彼。故所知障亦許分斷。然上所斷不同愚法。以彼唯斷煩惱得故。此即不爾。斷種子故直進菩薩斷惑者二障俱斷。又煩惱障中。不同二乘約界分品。但於二障分別起者地前伏現行。初地真見道時。一剎那中頓斷彼種。其俱生中煩惱障。初地已去自在能斷。
【現代漢語翻譯】 現代漢語譯本 斷除（煩惱）所以稱為『頓斷三界』（Dharmadhatu）。如果按豎向來分析，九品煩惱是逐一斷除的，所以稱為『漸除』。如果這樣，為什麼會有漸斷的情況呢？因為對於三界（Trailokya）之法，不能一次性完全斷除的緣故。《對法論》（Abhidharmasamuccaya）中說：『頓出離』是指進入諦現觀（Satyabhisamaya）之後，依靠未至定（Anagami-phala-samadhi）發出世間道（Lokottara-marga），一次性斷除三界的一切煩惱。按品類分別斷除，只成立兩種果位，即預流果（Srotapanna）和阿羅漢果（Arhat）。甚至廣泛引用《指端經》等，如其中所說。其末那（Manas）煩惱的行相非常細微，之前漸斷和頓斷的兩種人，都是與非想地（Nevasaññānāsaññāyatana）的惑同時頓斷的。瑜伽（Yoga）中說：與末那相應的任運煩惱，只有與非想處（Akinchanayatana）共同斷除。所以是一次性頓斷，不像其他的惑那樣漸次斷除。問：為什麼之前的愚法二乘（Sravakas and Pratyekabuddhas）沒有頓出離？這裡有嗎？答：爲了顯示之前的（教法）低劣，所以這裡（的教法）超過了它。愚法二乘沒有這種殊勝的智慧，顯示他們的教法低劣。爲了方便漸次引導他們生起殊勝的意願，讓他們捨棄小的而追隨大的，所以這樣說。關於論中末那惑的滅除，小乘（Hinayana）沒有的，只有根據這個來了解。這裡說的是二乘斷除煩惱障（Klesavarana）。而所知障（Jneyavarana），諸趣寂滅者在進入無餘涅槃（Parinirvana）時，一次性全部斷除，只有這是非擇滅（Apratisankhya-nirodha）。其餘的一切有斷有不斷。慧解脫人（Prajnavimukta）不斷，俱解脫人（Ubhayatobhagavimukta）分有所斷，指的是八解脫障（Asta-vimoksha）中的不染無知（Anasrava-ajnana），這是通過修八勝解（Asta-abhibhayatanani）所對治的。如瑜伽中所說。又各種解脫是由所知障的解脫所顯現的，由於聲聞（Sravaka）和緣覺（Pratyekabuddha）等對於所知障心得解脫的緣故。應當知道，這始教（初期的教法）是爲了引導愚法者逐漸趨向大乘（Mahayana）的緣故，才安立這種教法，它比之前的教法更深更殊勝，所以所知障也允許分斷。然而上面所斷的不同於愚法，因為他們只是斷除煩惱而得解脫，這裡就不是這樣，因為斷除了種子，所以直進菩薩（Bodhisattva）斷惑時，煩惱障和所知障都斷除。而且在煩惱障中，不同於二乘按界分品，只是對於二障分別生起者，在初地（Bhumi）之前伏藏現行，初地真見道（Darshana-marga）時，在一剎那中頓斷它們的種子。其俱生（Sahaja）中的煩惱障，初地之後就能自在地斷除。
【English Translation】 English version The reason for 'sudden cutting off the three realms (Trailokya)' is that it cuts off (kleshas) completely. If discussed vertically, the nine grades are cut off one by one, hence the term 'gradual elimination'. If so, why is there gradual cutting off? It is because one cannot completely sever the laws of the three realms all at once. The Abhidharmasamuccaya states: 'Sudden liberation' refers to, after entering the realization of the Truth (Satyabhisamaya), relying on the Anagami-phala-samadhi to generate the Lokottara-marga, instantly cutting off all the afflictions of the three realms. Separately cutting off by grades only establishes two fruits, namely Srotapanna and Arhat. Even extensively citing the Angulimala Sutra and others, as it says there. The characteristics of Manas afflictions are very subtle. Both the gradual and sudden cutters previously mentioned simultaneously and instantly cut off the afflictions of the Nevasaññānāsaññāyatana. The Yoga states: The spontaneous afflictions corresponding to Manas are only cut off together with the Akinchanayatana. Therefore, it is a simultaneous and instant cutting off, not a gradual cutting off like other afflictions. Question: Why did the previous ignorant two vehicles (Sravakas and Pratyekabuddhas) not have sudden liberation? Is there such a thing here? Answer: To show that the previous (teachings) were inferior, this (teaching) surpasses them. The ignorant two vehicles do not have this superior wisdom, showing that their teachings are inferior. To conveniently and gradually guide them to generate superior desires, to make them abandon the small and follow the large, this statement is made. Regarding the extinction of Manas afflictions in the treatise, only know this, which the Hinayana does not have. This refers to the two vehicles cutting off the Klesavarana. As for the Jneyavarana, those who have attained the quiescence of all destinies instantly cut off everything upon entering Parinirvana; only this is Apratisankhya-nirodha. All the rest have cutting off and non-cutting off. The Prajnavimukta does not cut off, while the Ubhayatobhagavimukta cuts off a portion, referring to the Anasrava-ajnana in the Asta-vimoksha, which is what the Asta-abhibhayatanani counteract. As the Yoga says. Furthermore, all liberations are manifested by the liberation from the Jneyavarana, because Sravakas and Pratyekabuddhas, etc., attain liberation in their minds from the Jneyavarana. It should be known that this initial teaching (early teachings) was established to guide the ignorant gradually towards the Mahayana, and it is deeper and more superior than the previous teachings. Therefore, the Jneyavarana is also allowed to be cut off partially. However, what is cut off above is different from the ignorant, because they only attain liberation by cutting off afflictions. This is not the case here, because the seeds are cut off, so when the direct-path Bodhisattva cuts off afflictions, both the Klesavarana and the Jneyavarana are cut off. Moreover, within the Klesavarana, unlike the two vehicles that divide by realms and grades, only those who separately arise from the two obstacles, before the first Bhumi, have latent and manifest activity. At the time of the Darshana-marga of the first Bhumi, they instantly cut off their seeds in a single moment. The Sahaja afflictions within the Klesavarana can be freely cut off from the first Bhumi onwards.
留故不斷。何以故。潤生攝化故。不墮二乘地故。為斷所知障故。為得大菩提故。是故攝論云。由留惑至惑盡證佛一切智。解云。惑盡者。是所知障盡。即由留煩惱障起勝行故。得至此位證佛果也。又梁攝論既云留種子。是故當知。煩惱障種至金剛位。其所知障行相細故。正障菩薩道。是故地地分斷。要至佛地方得總盡。由此即說二障修惑俱至佛地故。對法論云。又諸菩薩。於十地修道位中。唯修所知障對治道。非斷煩惱障。得菩提時頓斷煩惱障及所知障。頓成羅漢及如來故。其末那俱生行相細故。亦同前至佛地盡也。問其二障修惑諸識相應。地上現行有何同異。答其煩惱障內第六識惑既盡。盡故留彼。是故現種皆以智御用成勝行不起過患。猶如毒蛇以咒力御不令死。不起過患而成余用。菩薩善巧留惑亦爾。故攝論云。如毒咒所害等。是故當知。于彼煩惱或現或種皆得自在。其第七識煩惱性非潤生故非所留。行相細故。七地已還有時暫現。以觀智有間故。其所知障皆后地惑於前地起。或現或種以地地分斷故。問若爾何故。有處說七地已還起有漏心等耶。答若約第六識中煩惱障為有漏者。彼既留惑故。即似有漏。若約所知障為有漏。即實有漏。此二通十地。若末那煩惱即實有漏。至於七地有無不定。以有時暫起有漏心故
【現代漢語翻譯】 現代漢語譯本 留惑不斷。何以故？因為潤生和攝化（兩種作用）的緣故。爲了不墮入二乘（聲聞乘和緣覺乘）的境界。爲了斷除所知障的緣故。爲了獲得大菩提（無上智慧）的緣故。所以《攝大乘論》說：『由於保留煩惱，直至煩惱斷盡，證得佛的一切智。』解釋說：『煩惱斷盡，是指所知障斷盡。即由於保留煩惱障而生起殊勝的修行，因此才能達到這個果位，證得佛果。』又，梁譯《攝大乘論》既然說保留種子，所以應當知道，煩惱障的種子要到金剛喻定（第十地菩薩的最後階段）時才能斷除。因為所知障的行相非常細微，真正障礙菩薩道，所以要一地一地地分斷，要到佛地才能完全斷盡。由此就說二障（煩惱障和所知障）和修惑（思惑）都要到佛地才能斷盡。對法論說：『又諸菩薩，在十地修道的階段中，只修所知障的對治道，不是斷煩惱障。得到菩提時，才頓斷煩惱障和所知障，頓成阿羅漢和如來。』其末那識（第七識）俱生的行相非常細微，也和前面一樣要到佛地才能斷盡。 問：這二障（煩惱障和所知障）和修惑（思惑）與諸識相應，在地上菩薩的現行上有何同異？答：其煩惱障中，第六識的惑既然已經斷盡，因為斷盡的緣故而保留它。所以現行和種子都用智慧來駕馭，成就殊勝的修行，不起過患。猶如毒蛇用咒力來駕馭，不讓它死，不起過患而成就其他作用。菩薩善巧地保留煩惱也是這樣。所以《攝大乘論》說：『如毒咒所害等。』所以應當知道，對於那些煩惱，無論是現行還是種子，都能夠自在運用。其第七識（末那識）的煩惱性不是潤生的，所以不是所要保留的。因為行相細微，七地菩薩以後有時會暫時顯現，因為觀智有時會有間斷的緣故。其所知障都是后地的惑在前地生起，無論是現行還是種子，都一地一地地分斷。 問：如果這樣，為什麼有的地方說七地菩薩以後還會生起有漏心等呢？答：如果從第六識中的煩惱障來說是有漏的，那麼既然保留了煩惱，就好像是有漏的。如果從所知障來說是有漏的，那就是真實的有漏。這兩種情況都貫穿十地。如果末那識的煩惱就是真實的有漏，至於七地菩薩，有無不定，因為有時會暫時生起有漏心的緣故。
【English Translation】 English version The remaining of afflictions is not ceased. Why? Because of the function of 'rinsheng' (moistening rebirth) and 'shehua' (embracing and transforming). It is for not falling into the ground of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). It is for cutting off the Jñeyāvaraṇa (the obscuration to knowledge). It is for attaining Anuttarā-samyak-saṃbodhi (the unsurpassed complete enlightenment). Therefore, the Mahāyānasaṃgraha says: 'Due to retaining afflictions, until the afflictions are exhausted, one attains the Buddha's omniscience.' The explanation says: 'The exhaustion of afflictions refers to the exhaustion of the Jñeyāvaraṇa. That is, due to retaining the Kleśāvaraṇa (the obscuration of afflictions), one arises superior practices, and therefore can reach this position and attain Buddhahood.' Moreover, since the Liang translation of the Mahāyānasaṃgraha says that seeds are retained, it should be known that the seeds of the Kleśāvaraṇa are only cut off at the Vajra stage (the final stage of the tenth Bhumi Bodhisattva). Because the manifestations of the Jñeyāvaraṇa are very subtle, they truly obstruct the Bodhisattva path, so they must be cut off stage by stage, and only at the Buddha stage can they be completely exhausted. From this, it is said that both obscurations (Kleśāvaraṇa and Jñeyāvaraṇa) and the afflictions of cultivation (thought afflictions) are exhausted at the Buddha stage. The Abhidharmasamuccaya says: 'Moreover, all Bodhisattvas, in the stage of cultivating the path in the ten Bhumis, only cultivate the antidote to the Jñeyāvaraṇa, not cutting off the Kleśāvaraṇa. When they attain Bodhi, they suddenly cut off the Kleśāvaraṇa and the Jñeyāvaraṇa, and suddenly become Arhats and Tathāgatas.' The co-arisen manifestations of the Manas (seventh consciousness) are very subtle, and like the previous ones, they are exhausted at the Buddha stage. Question: What are the similarities and differences in the manifest actions of these two obscurations (Kleśāvaraṇa and Jñeyāvaraṇa) and the afflictions of cultivation (thought afflictions) corresponding to the various consciousnesses on the Bhumi Bodhisattvas? Answer: Among the Kleśāvaraṇa, the afflictions of the sixth consciousness are already exhausted, and because they are exhausted, they are retained. Therefore, both the manifest actions and the seeds are controlled by wisdom, accomplishing superior practices without arising faults. It is like a poisonous snake controlled by a mantra, not allowing it to die, not arising faults, and accomplishing other functions. The Bodhisattva skillfully retains afflictions in the same way. Therefore, the Mahāyānasaṃgraha says: 'Like being harmed by a poisonous mantra, etc.' Therefore, it should be known that one can freely use those afflictions, whether they are manifest actions or seeds. The afflictive nature of the seventh consciousness (Manas) does not moisten rebirth, so it is not what is to be retained. Because its manifestations are subtle, it sometimes appears temporarily after the seventh Bhumi, because the wisdom of observation sometimes has interruptions. The Jñeyāvaraṇa are all the afflictions of the later Bhumis arising in the earlier Bhumis, whether they are manifest actions or seeds, they are cut off stage by stage. Question: If that is the case, why do some places say that after the seventh Bhumi, Bodhisattvas still give rise to contaminated minds, etc.? Answer: If we consider the Kleśāvaraṇa in the sixth consciousness as contaminated, then since afflictions are retained, it seems like it is contaminated. If we consider the Jñeyāvaraṇa as contaminated, then it is truly contaminated. These two situations pervade the ten Bhumis. If the afflictions of the Manas are truly contaminated, as for the seventh Bhumi Bodhisattva, it is uncertain whether they are present or not, because sometimes a contaminated mind temporarily arises.
。余義準知。又此教中惑滅智起分齊者。惑種在滅相時。智即在生相同時相返。如昂即低低即昂等。廣如對法論說。又此障法。以依識無性故。即空無分別。是其障義。如維摩經云。五受陰洞達空無所起。是苦義。今此障義亦準彼知之。若依終教。諸聲聞于煩惱障尚不能斷。但能折伏。何況能斷所知障。故彌勒所問經論云。一切聲聞辟支佛人。不能如實修四無量。不能究竟斷諸煩惱。但能折伏一切煩惱等。楞伽經文亦如上說。問此說何故與前教不同耶。答彼為引二乘故。未深說故。是故以上就下說煩惱障同彼二乘至佛地智方盡。又以下同上。亦許二乘全斷惑障分斷所知障。今此就實。以愚法二乘無廣大心故。不究竟斷煩惱障。又亦可。前約三乘中聲聞。此中約愚法故不同也。其菩薩人。於二障中不分俱生及分別。但有正使及習氣。地前伏使現。初地斷使種。地上除習氣。佛地究竟清凈。然彼地前三賢位中。初既不墮二乘地中。于煩惱障自在能斷。留故不斷。為除所知障等故。是故梁攝論云。十解已去得出世凈心。又云。十解心已上名聖人。不墮二乘地故。仁王經云。地前得人空而不取證等。又起信論得少分見法身作八相等皆此義也。以此菩薩唯怖智障故。修唯識真如等觀。伏斷波障。然于煩惱障非但不怖不修對治。亦
乃故留助成勝行。初地已上斷于所知障一分粗故。于煩惱障不復更留。是故二障不分見修。至初地時正使俱盡。故彌勒所問經論云。問曰。若聲聞人先斷見道所斷煩惱。然後漸斷修道煩惱。何故菩薩不同聲聞。答曰。菩薩之人無量世來。為諸眾生作利益事。后見真如甘露法界。觀彼一切諸眾生身。而實不異我所求處。是故菩薩見修道中。一切煩惱能障利益眾生行故。即見道中一切俱斷。此文為證。其末那煩惱。亦初地斷粗后除殘習。故無性攝論云。轉染污末那得平等性智。初現觀時先已證得。修道位中轉復清凈。解云。轉凈者除習氣也。以正使先斷故。后但云轉凈更不云斷也。若云此是入真見道時暫伏不起非正斷者。即不得言轉復清凈。以總未斷何名轉凈。若依始教容如彼說。是故當知此教地上但除習氣故。寶性論云。不凈者。一切凡夫有煩惱障故。有垢者。以諸聲聞辟支佛等有智障故。有點者。以諸菩薩摩訶薩等。依被二種習氣障故。解云。論釋云地上。名摩訶薩。故知但有習氣障也。此中習氣從斷正使種子。無間方有習氣。何以故。未斷已前無微薄故。種斷無間方有微薄故。論說名無間生習氣。問云何地上煩惱使盡。而得不墮二乘地耶。答智力勝故。智障正使亦已斷除故。如始教小乘頓出利人斷欲界惑六品盡時。
【現代漢語翻譯】 現代漢語譯本 乃至於幫助成就殊勝的修行。初地（菩薩修行位階的第一層，也稱歡喜地）以上的菩薩，因為已經斷除了所知障的一部分粗重部分，所以對於煩惱障不再有所殘留。因此，兩種障礙（煩惱障和所知障）不分見道位和修道位，到了初地的時候，就能夠一起斷盡。所以《彌勒所問經論》中說：『問：如果聲聞人（小乘佛教的修行者）先斷除見道所斷的煩惱，然後逐漸斷除修道所斷的煩惱，為什麼菩薩和聲聞人不同呢？』回答說：『菩薩無量世以來，爲了眾生做利益的事情，之後見到真如（事物的真實本性）甘露法界（清凈的佛法境界），觀察一切眾生的身，實際上和自己所求的沒有差別。因此，菩薩在見道和修道中，因為一切煩惱都能障礙利益眾生的行為，所以在見道位中就全部斷除。』這段經文可以作為證明。至於末那識（第七識，執著『我』的意識）的煩惱，也是在初地斷除粗重部分，之後去除殘餘的習氣。所以無性菩薩的《攝大乘論》中說：『轉化染污的末那識，得到平等性智（認識到一切事物平等不二的智慧），在初現觀（初地菩薩的證悟）的時候就已經證得，在修道位中轉化得更加清凈。』解釋說：『轉化清凈，就是去除習氣。』因為正使（煩惱的根本）先被斷除，所以之後只說是轉化清凈，不再說是斷除。如果說這是進入真見道（證悟真理的道路）的時候暫時伏住不起作用，而不是真正斷除，那就不能說轉化得更加清凈。因為總的來說還沒有斷除，怎麼能說是轉化清凈呢？如果按照始教（小乘佛教的教法），可以像他們那樣說。所以應當知道，這種教法認為，地上菩薩只是去除習氣。所以《寶性論》中說：『不凈，是指一切凡夫有煩惱障的緣故；有垢，是指聲聞、辟支佛（小乘佛教的修行者）等有智障（對真理的認知障礙）的緣故；有點，是指菩薩摩訶薩（大菩薩）等，因為被兩種習氣障（煩惱習氣和所知習氣）所障礙的緣故。』解釋說：『論中解釋說，地上菩薩稱為摩訶薩。』所以知道只是有習氣障。這裡所說的習氣，是從斷除正使的種子之後，無間斷地產生的習氣。為什麼這樣說呢？因為沒有斷除之前，習氣不微薄。斷除種子之後，無間斷地才會有微薄的習氣。論中說這叫做無間生習氣。問：為什麼地上菩薩煩惱的正使已經斷盡，卻不會墮入二乘（聲聞乘和緣覺乘）的境界呢？答：因為智慧的力量強大。智障的正使也已經斷除的緣故。就像始教的小乘佛教中，頓悟的利根之人，斷除欲界（眾生有情慾和物質慾望的界域）的六品煩惱的時候。
【English Translation】 English version It further helps to accomplish superior practices. Bodhisattvas of the first ground (the first of the ten bhūmis, also known as Pramuditā, the Joyful Land) and above have already severed a portion of the gross aspects of the knowledge obscurations (jñeyāvaraṇa), and thus no longer retain any of the afflictive obscurations (kleśāvaraṇa). Therefore, the two obscurations (afflictive and knowledge obscurations) are not divided into the paths of seeing and cultivation; upon reaching the first ground, they are extinguished together. Thus, the Maitreya-paripṛcchā-sūtra states: 'Question: If śrāvakas (hearers, disciples of the Buddha) first sever the afflictions to be severed on the path of seeing, and then gradually sever the afflictions on the path of cultivation, why are bodhisattvas different from śrāvakas?' The answer is: 'Bodhisattvas have been performing beneficial deeds for all beings for countless eons. Later, they see the tathatā (suchness, the true nature of reality), the nectar-like dharmadhātu (realm of reality), and observe the bodies of all beings, which are in reality no different from what they seek. Therefore, in the paths of seeing and cultivation, bodhisattvas sever all afflictions that obstruct the benefit of beings, all at once in the path of seeing.' This passage serves as proof. As for the afflictions of manas (the seventh consciousness, the mind that clings to 'I'), they are also severed in their gross aspects on the first ground, and the remaining habitual tendencies are then removed. Thus, Asaṅga's Mahāyānasaṃgraha states: 'Transforming the defiled manas to attain equality wisdom (the wisdom that recognizes the equality and non-duality of all things) is first realized during the initial direct perception (the realization of a Bodhisattva on the first bhūmi), and becomes even more purified in the path of cultivation.' The commentary explains: 'Becoming purified means removing habitual tendencies.' Because the fundamental afflictions (kleśa) are severed first, it is only said to become purified later, and not severed. If it is said that this is only a temporary suppression without actual severance upon entering the path of true seeing, then it cannot be said to become more purified. Because it has not been severed in totality, how can it be called becoming purified? If one follows the elementary teachings (Hīnayāna teachings), it can be said as they do. Therefore, it should be known that this teaching holds that only habitual tendencies are removed on the grounds. Thus, the Ratnagotravibhāga states: 'Impure, because all ordinary beings have afflictive obscurations; tainted, because śrāvakas, pratyekabuddhas (solitary realizers) and others have knowledge obscurations; spotted, because bodhisattva-mahāsattvas (great bodhisattvas) and others are obstructed by the habitual tendencies of the two types of obscurations.' The commentary explains: 'The treatise explains that bodhisattvas on the grounds are called mahāsattvas.' Therefore, it is known that there are only habitual tendency obscurations. Here, habitual tendencies arise without interval after severing the seeds of the fundamental afflictions. Why is this so? Because before severance, the habitual tendencies are not subtle. Only after severing the seeds do subtle habitual tendencies arise without interval. The treatise says that these are called habitual tendencies arising without interval. Question: How is it that the fundamental afflictions are exhausted on the grounds, yet one does not fall into the path of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna)? Answer: Because the power of wisdom is superior. The fundamental afflictions of the knowledge obscurations have also been severed. It is like in the elementary teachings of Hīnayāna, when a person of sharp faculties suddenly emerges and exhausts the six grades of afflictions in the desire realm (kāmadhātu, the realm of beings with sensual and material desires).
上二界六品亦同斷盡故。猶尚不得彼一來果。況此菩薩道力殊勝。又況已斷智障使故。若地前及始教容有彼失此中無也。又此教中正斷惑時智起惑滅。非初非中后。前中后取故。云何滅。如虛空本來清凈。如是滅。廣如十地論說。又此教中煩惱等法。皆是真如隨緣所作。是故不異真如。是煩惱義。如起信論說。又經云。一切法即如如等。煩惱準此。是故當知。與前諸教施設不同。宜應知之。◎
第二明寄惑顯位者。諸聖教說。略有一十八門。一寄二障以顯二位。謂分惑智二障。以顯比證二位故。梁攝論云。地前漸除煩惱障。地上漸除智障。又云。十解已去得出世凈心。又云。地前雖得人無我。以法無我未凈故。人無我亦不清凈。又云。其人我執前十解中已除。今唯滅法我執。又仁王經云。習種性已入生空位。得聖人性故。本業經起信論亦同此說。二寄皮等三惑顯三僧祇故。梁攝論云。初僧祇斷皮煩惱。第二僧祇斷肉煩惱。第三僧祇斷心煩惱。三以此三惑。寄顯地地三心不同。如梁攝論三十三僧祇中說。地地之中入心除皮。住心除肉。出心除心等。四以二障粗細。寄顯三位。如地持論云。二障三處通。謂地前地上及佛地。五以染心粗細。寄於三位以顯三身。如金光明經說。依諸伏道起事心盡得顯化身。依法斷道依
根本心盡得顯應身。依勝拔道根本心盡得顯法身。有人解云。伏道是地前起事心此是第六識。法斷道是地上。依根本心是末那。以依緣賴耶識本心故。勝拔道是金剛位。根本心是賴耶識。六寄於三障直顯三身。故彼經云。煩惱障清凈能顯應身。業障清凈能顯化身。智障清凈能顯法身。七以迷三無性所起煩惱寄顯三身。故彼經云。一切凡夫為三相故。有縛有障遠離三身不至三身。何者為三。一者思惟分別相。二者依他起相。三者成就相。如是三相不能解故。不能滅故。不能凈故。是故不得至三身。如是三相能解能滅能凈。是故諸佛至於三身。解云。能解者是所執性。但應知解故。能滅者染分依他起性。應斷滅故。能凈者在纏真如修令凈故。八寄四障以顯四位。此有二義。一約正使寄顯地前四位四行四因四報。何者為四。一謂以闡提不信障使滅已。翻顯十信之位成信樂大乘行為凈德因及鐵輪王報。二以外道執我障。寄以翻顯十解位成般若行。為我德因銅輪王報。三聲聞畏苦障。寄顯十行位成破虛空定器三昧行為樂德因銀輪王報。四獨覺舍大悲障。寄顯十回向位成大悲行為常德因金輪王報。又翻前四障。所得四行即為佛子四義。翻初障成信樂大乘種子為因。即如父也。二般若為緣。即如母也。三顯破虛空定離小乘執令法身堅
【現代漢語翻譯】 現代漢語譯本 根本心完全顯現應化身（Nirmanakaya，佛的化身）。依靠殊勝的拔道，根本心完全顯現法身（Dharmakaya，佛的法身）。有人解釋說，伏道是十地（Bhumi，菩薩修行的十個階段）之前的起事心，這是第六識（Manovijnana，意識）。法斷道是十地之上。依靠根本心是末那識（Manas，末那識）。因為依靠阿賴耶識（Alaya-vijnana，藏識）的本心。勝拔道是金剛位（Vajra，金剛喻定）。根本心是阿賴耶識。六識寄託於三障，直接顯現三身。所以那部經上說：『煩惱障清凈，能夠顯現應化身；業障清凈，能夠顯現化身；智障清凈，能夠顯現法身。』 七、以迷惑三無自性（Trisvabhava-nirdesata，三種無自性）所產生的煩惱，寄託顯現三身。所以那部經上說：『一切凡夫因為三種相的緣故，有束縛有障礙，遠離三身，不能達到三身。』哪三種相呢？一是思惟分別相（Parikalpita-lakshana，遍計所執相），二是依他起相（Paratantra-lakshana，依他起相），三是成就相（Parinishpanna-lakshana，圓成實相）。像這三種相，不能理解，不能滅除，不能凈化，所以不能達到三身。像這三種相，能夠理解，能夠滅除，能夠凈化，所以諸佛達到三身。解釋說，『能夠理解』是指所執性（Parikalpita-svabhava，遍計所執性），只要知道理解就可以了。『能夠滅除』是指染污的依他起性（Paratantra-svabhava，依他起性），應當斷滅。『能夠凈化』是指在纏真如（Tathata，真如）通過修行使之清凈。 八、寄託四障來顯現四位。這有兩種含義。一是約正使（Klesha，煩惱）寄託顯現地前四位、四行、四因、四報。哪四種呢？一是說以闡提（Icchantika，斷善根者）不信的障礙滅除后，反而顯現十信位（ దశభూమి，菩薩十信位），成就信樂大乘的行為，作為凈德的因，以及鐵輪王（Chakravartin，轉輪聖王）的果報。二是以邪見執我的障礙，寄託反而顯現十解位（ దశభూమి，菩薩十解位），成就般若（Prajna，智慧）行，作為我德的因，銅輪王的果報。三是聲聞（Sravaka，聲聞乘）畏懼痛苦的障礙，寄託顯現十行位（ దశభూమి，菩薩十行位），成就破虛空定器三昧（Samadhi，三昧）的行為，作為樂德的因，銀輪王的果報。四是獨覺（Pratyekabuddha，緣覺乘）捨棄大悲的障礙，寄託顯現十回向位（ దశభూమి，菩薩十回向位），成就大悲的行為，作為常德的因，金輪王的果報。又翻轉前面的四種障礙，所得的四種行就成為佛子的四種意義。翻轉第一個障礙，成就信樂大乘的種子為因，就像父親一樣。二，般若為緣，就像母親一樣。三，顯現破虛空定，遠離小乘的執著，使法身堅固。
【English Translation】 English version The fundamental mind fully manifests the Nirmanakaya (the Transformation Body of the Buddha). Relying on the supreme path of deliverance, the fundamental mind fully manifests the Dharmakaya (the Dharma Body of the Buddha). Some explain that the 'subduing path' refers to the mind that initiates action before the Ten Bhumis (the ten stages of a Bodhisattva's practice), which is the sixth consciousness (Manovijnana, consciousness). The 'path of Dharma severance' is above the Ten Bhumis. Relying on the fundamental mind is the Manas (Manas-vijnana, mind consciousness). Because it relies on the original mind of the Alaya-vijnana (storehouse consciousness). The 'supreme path of deliverance' is the Vajra position (Vajra, diamond-like samadhi). The fundamental mind is the Alaya-vijnana. The six consciousnesses are entrusted to the three obscurations, directly revealing the three bodies. Therefore, that sutra says: 'The purification of the obscuration of afflictions can manifest the Nirmanakaya; the purification of the obscuration of karma can manifest the Sambhogakaya (Reward Body); the purification of the obscuration of knowledge can manifest the Dharmakaya.' Seven, the afflictions arising from the delusion of the three non-natures (Trisvabhava-nirdesata, the doctrine of three natures) are entrusted to manifest the three bodies. Therefore, that sutra says: 'All ordinary beings, because of the three aspects, have bondage and obstacles, are far from the three bodies, and cannot reach the three bodies.' What are the three aspects? First, the aspect of conceptual discrimination (Parikalpita-lakshana, the imagined nature); second, the dependent arising aspect (Paratantra-lakshana, the dependent nature); third, the accomplished aspect (Parinishpanna-lakshana, the perfected nature). Because these three aspects cannot be understood, cannot be extinguished, and cannot be purified, therefore, one cannot reach the three bodies. If these three aspects can be understood, can be extinguished, and can be purified, then the Buddhas reach the three bodies. The explanation says, 'able to understand' refers to the imagined nature (Parikalpita-svabhava, the imagined nature), one should simply know and understand it. 'Able to extinguish' refers to the defiled dependent arising nature (Paratantra-svabhava, the dependent nature), which should be extinguished. 'Able to purify' refers to the Tathata (Tathata, suchness) in bondage, which is purified through practice. Eight, entrusting the four obscurations to manifest the four positions. This has two meanings. First, regarding the fundamental afflictions (Klesha, afflictions), entrusting them to manifest the four positions, four practices, four causes, and four retributions before the Ten Bhumis. What are the four? First, it is said that after the obscuration of disbelief of the Icchantika (Icchantika, those who have severed their roots of goodness) is extinguished, it conversely manifests the position of the Ten Faiths ( దశభూమి, the ten stages of faith of a Bodhisattva), accomplishing the practice of believing and delighting in the Mahayana, as the cause of pure virtue, and the retribution of a Iron Wheel-Turning King (Chakravartin, Wheel-Turning King). Second, the obscuration of clinging to self through heretical views is entrusted to conversely manifest the position of the Ten Understandings ( దశభూమి, the ten stages of understanding of a Bodhisattva), accomplishing the practice of Prajna (Prajna, wisdom), as the cause of the virtue of self, and the retribution of a Copper Wheel-Turning King. Third, the obscuration of fear of suffering of the Sravaka (Sravaka, Hearer Vehicle) is entrusted to manifest the position of the Ten Practices ( దశభూమి, the ten stages of practice of a Bodhisattva), accomplishing the practice of the Samadhi (Samadhi, concentration) of breaking the void, as the cause of the virtue of joy, and the retribution of a Silver Wheel-Turning King. Fourth, the obscuration of abandoning great compassion of the Pratyekabuddha (Pratyekabuddha, Solitary Realizer) is entrusted to manifest the position of the Ten Dedications ( దశభూమి, the ten stages of dedication of a Bodhisattva), accomplishing the practice of great compassion, as the cause of the virtue of permanence, and the retribution of a Gold Wheel-Turning King. Furthermore, reversing the previous four obscurations, the four practices obtained become the four meanings of a Buddha's disciple. Reversing the first obscuration, accomplishing the seed of believing and delighting in the Mahayana as the cause, is like a father. Second, Prajna is the condition, like a mother. Third, manifesting the Samadhi of breaking the void, abandoning the clinging of the Hinayana, making the Dharmakaya firm.
固。如胎也。四大悲益生。如乳母。具此四緣故。得從地前生在初地已上諸佛家故名佛子也。又此四種和合。如車輪能運能轉至解脫處。如聖王輪備有四事。謂轂輞輻軸。如其次第四義應知。第二以四障習寄顯地上四位四定四德四報。一初二三地滅闡提不信習。即顯此一位相同世間。又得大乘光明三昧成於凈德。除因緣生死變易報。二四五六地滅外道我執習。顯此一位相同二乘。得集福德王三昧成於我德。除方便生死。三七八九地滅聲聞畏苦習。顯此一位相同大乘。得賢護三昧成於樂德。除有有生死。四十地至佛地已還。滅獨覺舍大悲習。顯此一位因圓果滿。得首楞嚴三昧成於常德。無有生死。四德圓故。生死永盡故。云無有也。此上義廣如無上依經．本業經．佛性論．寶性論．梁攝論等說。又此四中。初二通二障。后二唯智障。正使地前除。習氣地上凈。此文亦誠證也。九於十地中為別相故。三地終心已來。斷二障修惑正使皆盡。四地已去但有微習。何以故。前三地相同世間。四地已去是出世故。是故十地經三地末文云。一切欲縛轉復微薄。一切色縛轉復微薄。一切有縛轉復微薄。一切無明縛轉復微薄。諸見縛者先已除斷。地論釋云。一切欲縛轉微薄等者。斷一切修道欲色無色所有煩惱及彼因。同無明習氣。皆悉微
【現代漢語翻譯】 現代漢語譯本 固。譬如胎兒。四大（地、水、火、風四種元素）悲心增長。譬如乳母。具備這四種因緣，所以能夠從地前（指初地菩薩之前）生在初地以上的諸佛之家，因此名為佛子。又這四種和合，譬如車輪能夠運轉到解脫之處。如同聖王之輪具備四事，即轂、輞、輻、軸，依次對應這四種意義應當知曉。 第二，以四種障礙習氣來顯示地上四位、四定、四德、四報。一、初地、二地、三地滅除闡提（斷善根的人）的不信習氣，即顯示這一位階與世間相同。又得到大乘光明三昧，成就清凈之德，去除因緣生死變易之報。二、四地、五地、六地滅除外道的我執習氣，顯示這一位階與二乘（聲聞、緣覺）相同。得到集福德王三昧，成就我德，去除方便生死。 三、七地、八地、九地滅除聲聞的畏懼痛苦習氣，顯示這一位階與大乘相同。得到賢護三昧，成就樂德，去除有有的生死。四、十地到佛地，滅除獨覺的捨棄大悲習氣，顯示這一位階因圓果滿。得到首楞嚴三昧，成就常德，沒有生死。四德圓滿的緣故，生死永遠斷盡的緣故，所以說沒有生死。以上意義廣泛，如《無上依經》、《本業經》、《佛性論》、《寶性論》、《梁攝論》等所說。 又這四種之中，初二種通於二障（煩惱障、所知障），后二種唯是智障。即使地前除滅，習氣在地上清凈。這段文字也是誠實的證明。九、在十地中爲了區別相貌的緣故，三地終心以來，斷除二障的修惑正使都已窮盡。四地以後只有微細的習氣。為什麼呢？前三地與世間相同，四地以後是出世的緣故。所以《十地經》三地末尾說：『一切欲縛轉復微薄，一切色縛轉復微薄，一切有縛轉復微薄，一切無明縛轉復微薄，諸見縛者先已除斷。』《地論》解釋說：『一切欲縛轉微薄等，是斷除一切修道欲界、色界、無色界所有煩惱以及它們的因，同於無明習氣，都全部微薄。』
【English Translation】 English version Firm. Like a fetus. The four great elements (earth, water, fire, and wind) increase compassion. Like a wet nurse. Possessing these four conditions, one can be born into the family of Buddhas above the first ground (referring to before the first Bhumi Bodhisattva) and is therefore called a Buddha-child. Furthermore, these four combined are like a chariot wheel that can transport and turn to the place of liberation. Like the wheel of a Holy King, equipped with four things: the hub, rim, spokes, and axle, corresponding to these four meanings respectively, which should be understood. Secondly, the four kinds of habitual obstacles are used to reveal the four positions, four samadhis, four virtues, and four retributions on the grounds. 1. The first, second, and third grounds eradicate the habit of disbelief of the Icchantikas (those who have severed their roots of goodness), which shows that this stage is the same as the world. Furthermore, one attains the Great Vehicle Light Samadhi, accomplishing the virtue of purity, and removing the retribution of change and transformation in conditioned existence. 2. The fourth, fifth, and sixth grounds eradicate the habit of self-attachment of the heretics, showing that this stage is the same as the Two Vehicles (Sravakas and Pratyekabuddhas). One attains the Accumulation of Merit King Samadhi, accomplishing the virtue of self, and removing the expedient existence. 3. The seventh, eighth, and ninth grounds eradicate the habit of fear of suffering of the Sravakas, showing that this stage is the same as the Mahayana. One attains the Wise Protector Samadhi, accomplishing the virtue of bliss, and removing the existence of existence. 4. From the tenth ground to the Buddha ground, one eradicates the habit of abandoning great compassion of the Pratyekabuddhas, showing that this stage is the cause is perfect and the fruit is complete. One attains the Surangama Samadhi, accomplishing the virtue of permanence, and there is no existence. Because the four virtues are complete, and because existence is forever exhausted, it is said that there is no existence. The above meanings are extensive, as explained in the Anuttarāśraya Sūtra, Brahmajāla Sūtra, Buddha-nature Treatise, Ratnagotravibhāga, Mahāyānasaṃgraha and so on. Furthermore, among these four, the first two are common to the two obscurations (klesha-avarana and jneya-avarana), while the latter two are only intellectual obscurations. Even if they are removed before the grounds, the habitual tendencies are purified on the grounds. This passage is also a sincere proof. 9. Within the ten grounds, for the sake of distinguishing characteristics, from the end of the third ground onwards, the afflictions of cultivation and the fundamental afflictions of the two obscurations are all exhausted. From the fourth ground onwards, there are only subtle habitual tendencies. Why? Because the first three grounds are the same as the world, while the fourth ground onwards is transcendent. Therefore, the Ten Grounds Sutra says at the end of the third ground: 'All bonds of desire become increasingly thin, all bonds of form become increasingly thin, all bonds of existence become increasingly thin, all bonds of ignorance become increasingly thin, and those bound by views have already been removed.' The Dasabhumika-vibhāṣā explains: 'The diminishing of all bonds of desire, etc., means the eradication of all afflictions and their causes in the desire realm, form realm, and formless realm of the path of cultivation, which are the same as the habitual tendencies of ignorance, all of which become thin.'
薄遠離故。諸見縛者。于初地見道已斷故。解云。及彼因者煩惱障種子也。無明習氣者所知障種子也。以二障種子同時遠離故云同也。是故當知。二障修惑正使種子此地皆盡。上來多分約終教說。十又於十地。別相中。寄顯世間三乘菩薩三位別故。仁王經說。前之三地斷三界中色煩惱。四五六地斷三界中心煩惱。七八九地斷三界中色習煩惱。第十地及佛地斷三界中心習煩惱。解云。以三地終位得上界定。極至四空定離下地色故云斷色惑也。以四地已去得二乘無漏出世間位故。於世間色心俱盡故。七地已去是菩薩位。漸細於前故。寄滅於色心習氣。以顯彼位也。十一於此菩薩位中。為顯自在及未自在二位別故。七地已還寄滅三界色心煩惱及彼果報。八地已去寄滅色心二習無明故。本業經云。七地已還滅三界色心二習果報。滅無遺余。八地色習無明盡。九地心習無明已滅除。十地二習無明滅盡。十二依三無性論。寄滅二性以顯見修二位差別。故彼論云。由見道故分別性即無。故言不得。由修道故。依他性即滅。故言不見。十三依雜集論等。以分別俱生二種煩惱。寄顯見修二位差別。何以得知但是寄位非實斷者。如分別我見籍三緣生。謂邪師邪教及邪思惟。妄計即蘊離蘊等我。如佛弟子雖居凡位。然依正師正教正思惟故。非
【現代漢語翻譯】 現代漢語譯本 薄遠離故：因為（菩薩）逐漸遠離（煩惱）。 諸見縛者：被各種錯誤的見解束縛的人。 于初地見道已斷故：在初地（歡喜地）證悟真理時，這些束縛就已經斷除了。 解云：解釋說。 及彼因者煩惱障種子也：『彼因』指的是煩惱障的種子。 無明習氣者所知障種子也：『無明習氣』指的是所知障的種子。 以二障種子同時遠離故云同也：因為這兩種障礙的種子同時被去除，所以說是『同』。 是故當知：因此應當知道。 二障修惑正使種子此地皆盡：兩種障礙（煩惱障和所知障）的修惑和根本煩惱的種子，在這個階段都完全斷除。 上來多分約終教說：以上大部分是根據終教的觀點來說的。 十又於十地：第十，關於十地（菩薩修行的十個階段）。 別相中：在各個階段的特徵中。 寄顯世間三乘菩薩三位別故：爲了顯示世間聲聞乘、緣覺乘和菩薩乘這三種修行者的不同階段。 仁王經說：在《仁王經》中說。 前之三地斷三界中色煩惱：前三個階段（歡喜地、離垢地、發光地）斷除三界（欲界、色界、無色界）中的色界煩惱。 四五六地斷三界中心煩惱：第四、第五、第六個階段（焰慧地、難勝地、現前地）斷除三界中的心界煩惱。 七八九地斷三界中色習煩惱：第七、第八、第九個階段（遠行地、不動地、善慧地）斷除三界中的色界習氣煩惱。 第十地及佛地斷三界中心習煩惱：第十個階段（法雲地）和佛地斷除三界中的心界習氣煩惱。 解云：解釋說。 以三地終位得上界定：因為在第三個階段結束時，可以獲得上界的禪定。 極至四空定離下地色故云斷色惑也：最高可以達到四空定，遠離了地獄的色，所以說斷除了色惑。 以四地已去得二乘無漏出世間位故：因為從第四個階段開始，可以獲得聲聞乘和緣覺乘的無漏出世間果位。 於世間色心俱盡故：在世間，色和心都已斷盡。 七地已去是菩薩位：從第七個階段開始，是菩薩的果位。 漸細於前故：因為（習氣）逐漸比之前更細微。 寄滅於色心習氣：所以（經文）借用斷滅色心習氣來表達。 以顯彼位也：以此來顯示那個階段的境界。 十一於此菩薩位中：第十一，在這個菩薩的果位中。 為顯自在及未自在二位別故：爲了顯示自在和未自在這兩個階段的區別。 七地已還寄滅三界色心煩惱及彼果報：第七地及之前的階段，借用斷滅三界色心煩惱以及它們的果報來表達。 八地已去寄滅色心二習無明故：第八地及之後的階段，借用斷滅色心兩種習氣和無明來表達。 本業經云：《本業經》中說。 七地已還滅三界色心二習果報：第七地及之前的階段，斷滅三界色心兩種習氣的果報。 滅無遺余：斷滅得乾乾淨淨，沒有剩餘。 八地色習無明盡：第八地，色習的無明斷盡。 九地心習無明已滅除：第九地，心習的無明已經斷除。 十地二習無明滅盡：第十地，兩種習氣的無明都斷滅。 十二依三無性論：第十二，依據《三無性論》。 寄滅二性以顯見修二位差別：借用斷滅兩種自性來顯示見道位和修道位的差別。 故彼論云：所以那部論典中說。 由見道故分別性即無：因為證悟真理的緣故，分別自性就不存在了。 故言不得：所以說『不得』。 由修道故依他性即滅：因為修道的緣故，依他自性就斷滅了。 故言不見：所以說『不見』。 十三依雜集論等：第十三，依據《雜集論》等。 以分別俱生二種煩惱：用分別產生的煩惱和與生俱來的煩惱這兩種。 寄顯見修二位差別：借用它們來顯示見道位和修道位的差別。 何以得知但是寄位非實斷者：為什麼知道這只是借用（斷滅）來表達，而不是真的斷滅呢？ 如分別我見籍三緣生：比如分別產生的我見，依靠三種因緣而生起。 謂邪師邪教及邪思惟：也就是錯誤的老師、錯誤的教導和錯誤的思維。 妄計即蘊離蘊等我：錯誤地認為五蘊就是我，或者我存在於五蘊之外。 如佛弟子雖居凡位：比如佛陀的弟子，即使還處於凡夫的階段。 然依正師正教正思惟故：但是因為依靠正確的老師、正確的教導和正確的思維。 非：
【English Translation】 English version 』Thinly separated from』: Because (the Bodhisattva) gradually moves away from (afflictions). 』Those bound by views』: Those who are bound by various wrong views. 』Because in the first ground, the path of seeing is already cut off』: When one realizes the truth in the first ground (Joyful Ground), these bonds are already severed. 』Explanation says』: The explanation says. 』And their cause is the seed of affliction obstacle』: 『Their cause』 refers to the seed of the affliction obstacle (Klesha-avarana). 』The habitual energy of ignorance is the seed of knowledge obstacle』: 『The habitual energy of ignorance』 refers to the seed of the knowledge obstacle (Jnana-avarana). 』Because the seeds of the two obstacles are simultaneously separated, it is called the same』: Because the seeds of these two obstacles are removed simultaneously, it is said to be 『the same』. 』Therefore, it should be known』: Therefore, it should be known. 』The seeds of the two obstacles, cultivation delusions, and fundamental afflictions are all exhausted in this ground』: The seeds of the two obstacles (affliction obstacle and knowledge obstacle), cultivation delusions, and fundamental afflictions are all completely eliminated in this stage. 』The above mostly speaks from the perspective of the final teaching』: The above is mostly spoken from the perspective of the final teaching (of the Tiantai school). 』Ten, also in the ten grounds』: Tenth, regarding the ten grounds (the ten stages of Bodhisattva practice). 』In the separate characteristics』: In the characteristics of each stage. 』To show the differences between the three positions of the three vehicles of Bodhisattvas in the world』: In order to show the different stages of the three types of practitioners in the world: Shravakas (listeners), Pratyekabuddhas (solitary realizers), and Bodhisattvas. 』The Renwang Sutra says』: The Renwang Sutra (Sutra of Humane Kings) says. 』The first three grounds cut off the afflictions of form in the three realms』: The first three stages (Joyful Ground, Stainless Ground, Luminous Ground) cut off the afflictions of the form realm in the three realms (desire realm, form realm, formless realm). 』The fourth, fifth, and sixth grounds cut off the afflictions of mind in the three realms』: The fourth, fifth, and sixth stages (Blazing Wisdom Ground, Difficult to Conquer Ground, Manifest Ground) cut off the afflictions of the mind realm in the three realms. 』The seventh, eighth, and ninth grounds cut off the habitual afflictions of form in the three realms』: The seventh, eighth, and ninth stages (Far-Reaching Ground, Immovable Ground, Good Wisdom Ground) cut off the habitual afflictions of the form realm in the three realms. 』The tenth ground and the Buddha ground cut off the habitual afflictions of mind in the three realms』: The tenth stage (Cloud of Dharma Ground) and the Buddha ground cut off the habitual afflictions of the mind realm in the three realms. 』Explanation says』: The explanation says. 』Because at the end of the third ground, one obtains the samadhi of the upper realm』: Because at the end of the third stage, one can obtain the samadhi of the upper realm. 』Reaching the Four Formless Realms, one is separated from the form of the lower ground, so it is said to cut off the delusion of form』: Reaching the Four Formless Realms, one is separated from the form of the lower realm, so it is said to cut off the delusion of form. 』Because from the fourth ground onwards, one obtains the unconditioned, world-transcending position of the two vehicles』: Because from the fourth stage onwards, one can obtain the unconditioned, world-transcending position of the Shravaka and Pratyekabuddha vehicles. 』Therefore, in the world, both form and mind are exhausted』: Therefore, in the world, both form and mind are exhausted. 』From the seventh ground onwards, it is the Bodhisattva position』: From the seventh stage onwards, it is the Bodhisattva position. 』Because (the habitual energies) are gradually more subtle than before』: Because (the habitual energies) are gradually more subtle than before. 』Borrowing the extinction of the habitual energies of form and mind』: So (the text) borrows the extinction of the habitual energies of form and mind to express. 』To show that stage』: To show the state of that stage. 』Eleven, in this Bodhisattva position』: Eleventh, in this Bodhisattva position. 』To show the difference between the two positions of freedom and non-freedom』: In order to show the difference between the two stages of freedom and non-freedom. 』The seventh ground and before borrow the extinction of the afflictions of form and mind in the three realms and their karmic retributions』: The seventh ground and before borrow the extinction of the afflictions of form and mind in the three realms and their karmic retributions to express. 』From the eighth ground onwards, borrowing the extinction of the two habitual energies of form and mind and ignorance』: From the eighth ground onwards, borrowing the extinction of the two habitual energies of form and mind and ignorance to express. 』The Original Karma Sutra says』: The Original Karma Sutra says. 』The seventh ground and before extinguish the karmic retributions of the two habitual energies of form and mind in the three realms』: The seventh ground and before extinguish the karmic retributions of the two habitual energies of form and mind in the three realms. 』Extinguishing without remainder』: Extinguishing cleanly, without remainder. 』In the eighth ground, the ignorance of the habitual energy of form is exhausted』: In the eighth ground, the ignorance of the habitual energy of form is exhausted. 』In the ninth ground, the ignorance of the habitual energy of mind has been eliminated』: In the ninth ground, the ignorance of the habitual energy of mind has been eliminated. 』In the tenth ground, the ignorance of the two habitual energies is completely extinguished』: In the tenth ground, the ignorance of the two habitual energies is completely extinguished. 』Twelve, according to the Three Natures Treatise』: Twelfth, according to the Three Natures Treatise (Trisvabhava-nirdesha). 』Borrowing the extinction of the two natures to show the difference between the two positions of seeing and cultivation』: Borrowing the extinction of the two natures to show the difference between the positions of the path of seeing and the path of cultivation. 』Therefore, that treatise says』: Therefore, that treatise says. 』Because of the path of seeing, the discriminated nature is non-existent』: Because of the path of seeing, the discriminated nature (Parikalpita-svabhava) is non-existent. 』Therefore, it is said 『not obtained』』: Therefore, it is said 『not obtained』. 』Because of the path of cultivation, the dependent nature is extinguished』: Because of the path of cultivation, the dependent nature (Paratantra-svabhava) is extinguished. 』Therefore, it is said 『not seen』』: Therefore, it is said 『not seen』. 』Thirteen, according to the Compendium of Topics etc.』: Thirteenth, according to the Compendium of Topics (Abhidharma-samuccaya) etc. 』Using the two types of afflictions, discriminated and innate』: 』Borrowing them to show the difference between the two positions of seeing and cultivation』: Borrowing them to show the difference between the positions of the path of seeing and the path of cultivation. 』How is it known that this is only borrowing the position and not truly cutting off?』: How is it known that this is only borrowing (extinction) to express, and not truly cutting off? 』For example, the discriminated view of self arises from three conditions』: 』Namely, wrong teacher, wrong teaching, and wrong thinking』: 』Falsely calculating that the aggregates are the self, or that the self exists outside the aggregates』: 』For example, although a disciple of the Buddha is still in the position of an ordinary person』: 』However, because of relying on the correct teacher, correct teaching, and correct thinking』: 』Non』:
直不起即蘊等執。亦乃愿樂於無我性。此人豈斷已非入見道邪。若言雖無現行然有種故非入見者。既無現行即應入資糧加行。義既不爾。是故當知。為顯見道無我理故。寄彼橫計顛倒粗惑。反以顯之。又以任運所起煩惱細難斷故。翻顯修位漸增差別。如實義者。但一煩惱有粗有細。見位斷粗修位斷細。如末那煩惱。通二位斷之。如無相論云。第二執識及相應法。至羅漢位究竟滅盡。若見諦內煩惱識及心法。得出世道十六心時。畢竟斷滅。余殘未盡但屬思惟。是名第二識。無性攝論亦同此說。如上所引。故得知也。十四于分別惑所籍三緣。寄顯地前三賢位別。謂十解等除邪師等。如次應知。此約直進說。又以邪師邪教所起。寄資糧位伏。以行相粗故。邪思惟所起寄加行位伏。以行相細故。此約迴心二乘。說。十五于俱生內六七識惑。七地已來寄有現行。八地已去永伏不起。此為寄顯入觀有間無間位異故。作此說。十六又以六識煩惱寄至四地。末那煩惱寄至七地。八地已去唯有所知障。此亦為顯世間二乘菩薩位故。作此說也。十七為顯十地至佛地差別故。以十一無明返寄顯之。十八為顯地地真俗二智。故。以二十二無明寄以顯之。如深密經云。由此二十二種愚癡品及十一粗重。安立諸地故。既雲安立。故知寄顯也。此諸義
【現代漢語翻譯】 現代漢語譯本 『直不起』是指對蘊等的執著。也指樂於無我之性。這個人難道不是已經斷除了煩惱，進入見道了嗎？如果說雖然沒有現行煩惱，但因為有煩惱的種子，所以沒有進入見道，既然沒有現行煩惱，就應該進入資糧位或加行位。如果不是這樣，那麼應當知道，這是爲了彰顯見道中無我的道理，所以借用橫計的顛倒粗惑，反過來彰顯它。又因為任運生起的煩惱細微難以斷除，反過來彰顯修位上漸增的差別。真實的意義是，但凡一個煩惱，有粗有細，見道位斷除粗的，修道位斷除細的。比如末那識的煩惱，貫穿兩個位次斷除。如《無相論》所說：『第二執識及相應的法，到阿羅漢位究竟滅盡。』如果在見諦內的煩惱識及心法，得出世道十六心時，畢竟斷滅。其餘殘餘未盡的，只屬於思惟。這叫做第二識。《無性攝論》也同樣這樣說。如上面所引用的。因此可以得知。 十四，對於分別惑所憑藉的三種因緣，藉此來彰顯地前三賢位的差別。所謂十解等，除去邪師等，依次應當知道。這是就直接前進的情況來說的。又因為邪師邪教所生起的煩惱，藉此來伏斷資糧位的煩惱，因為行相粗糙的緣故。邪思惟所生起的煩惱，藉此來伏斷加行位的煩惱，因為行相細微的緣故。這是就回心二乘來說的。 十五，對於俱生煩惱中的六七識惑，七地以來藉此來說明還有現行，八地以後永遠伏斷不起。這是爲了彰顯入觀有間和無間位的差異，所以這樣說。 十六，又以六識煩惱藉此來說明到四地，末那識煩惱藉此來說明到七地，八地以後只有所知障。這也是爲了彰顯世間二乘菩薩的位次，所以這樣說。 十七，爲了彰顯十地到佛地的差別，用十一無明反過來藉此彰顯。 十八，爲了彰顯地地真俗二智，用二十二無明藉此彰顯。如《深密經》所說：『由此二十二種愚癡品及十一粗重，安立諸地。』既然說是安立，所以知道是藉此彰顯。這些意義。
【English Translation】 English version 'Zhi Bu Qi' refers to the attachment to the Skandhas (蘊) etc. It also refers to the delight in the nature of non-self (無我性). Has this person not already cut off afflictions and entered the Path of Seeing (見道)? If it is said that although there are no manifest afflictions, because there are seeds of afflictions, they have not entered the Path of Seeing, since there are no manifest afflictions, they should have entered the Stage of Accumulation (資糧位) or the Stage of Application (加行位). If this is not the case, then it should be known that this is to highlight the principle of non-self in the Path of Seeing, so it uses the perverted and coarse delusions of conceptual construction (橫計), and in turn highlights it. Furthermore, because the afflictions that arise spontaneously are subtle and difficult to cut off, it in turn highlights the gradual increase in differences in the stages of cultivation (修位). The true meaning is that any affliction has both coarse and subtle aspects. The coarse aspects are cut off in the Path of Seeing, and the subtle aspects are cut off in the Path of Cultivation. For example, the afflictions of Manas (末那識) are cut off in both stages. As the Treatise on Non-Appearance (無相論) says: 'The second grasping consciousness and its corresponding dharmas are completely extinguished at the stage of Arhat.' If the afflictive consciousness and mental dharmas within the Path of Seeing are obtained when the sixteen minds of the supramundane path are obtained, they are completely extinguished. The remaining unextinguished aspects belong only to thought. This is called the second consciousness. The Compendium of Non-Nature (無性攝論) also says the same. As quoted above. Therefore, it can be known. Fourteen, regarding the three conditions on which conceptual afflictions rely, this is used to highlight the differences in the Three Worthies (三賢位) before the grounds (地). The so-called ten understandings (十解) etc., excluding evil teachers (邪師) etc., should be known in order. This is in terms of direct progress. Furthermore, because the afflictions arising from evil teachers and evil teachings are used to subdue the afflictions of the Stage of Accumulation, because the characteristics are coarse. The afflictions arising from wrong thinking are used to subdue the afflictions of the Stage of Application, because the characteristics are subtle. This is in terms of the Two Vehicles (二乘) who turn their minds. Fifteen, regarding the afflictions of the sixth and seventh consciousnesses (六七識) among the co-emergent afflictions, it is said that there are still manifest activities from the seventh ground onwards, and they are permanently subdued and do not arise from the eighth ground onwards. This is said to highlight the difference between the intermittent and non-intermittent stages of entering contemplation. Sixteen, furthermore, the afflictions of the six consciousnesses are used to illustrate up to the fourth ground, and the afflictions of Manas are used to illustrate up to the seventh ground. From the eighth ground onwards, there is only the obscuration of what is knowable (所知障). This is also said to highlight the stages of the worldly Two Vehicles Bodhisattvas. Seventeen, in order to highlight the difference between the ten grounds and the Buddha ground, the eleven ignorances (無明) are used to highlight it in reverse. Eighteen, in order to highlight the two wisdoms of truth and convention (真俗二智) of each ground, the twenty-two ignorances are used to highlight it. As the Sandhinirmocana Sutra (深密經) says: 'Because of these twenty-two kinds of foolish qualities and eleven kinds of coarseness, the grounds are established.' Since it is said that they are established, it is known that they are highlighted by this. These meanings.
廣如瑜伽．對法．唯識攝論等說。上來多分約始教說。已上諸門並是阿含門。寄惑反顯位相差別。何以故。為護十地故。為令眾生於十地中離慢執故。位相甚深極難了知。寄惑顯位生凈信故。余義準思可見。若依頓教。一切煩惱本來自離。不可說斷及與不斷。如法界體性經云。佛告文殊師利。汝云何教諸善男子發菩提心。文殊言。我教發我見心。何以故。我見除即是菩提故。此文證之準知。若依圓教。一切煩惱不可說其體性。但約其用即甚深廣大。以所障法一即一切具足主伴等故。彼能障惑亦如是也。是故不分使習種現。但如法界一得一切得故。是故煩惱亦一斷一切斷也。故普賢品明一障一切障。小相品明一斷一切斷者。是此義也。又此斷惑分齊。準上下經文有四種。一約證。謂十地中斷。二約位。謂十住已去斷。三約行。謂十信終心斷。四約實。謂無可斷。以本來清凈故。廣如經說。又前三乘等諸門斷惑。若一障一切障。一斷一切斷。即入此非。若隨門前後。是三乘等。此約別教言。若約攝方便。前諸教所明併入此中。以是此方便故。及所流所目故。余義準之。斷惑門竟。第七二乘迴心者。有六種說。一或一切二乘皆無迴心。以更無餘求故。如小乘中說。二或一切二乘皆迴心。以悉有佛性力為內熏因故。如來大悲力
【現代漢語翻譯】 現代漢語譯本 廣如《瑜伽師地論》、《對法論》、《唯識攝論》等所說。以上大部分是依據始教而說的。以上這些門類都是阿含門的教義，藉由煩惱來反襯顯現果位的差別。為什麼呢？爲了守護十地（Dashabhumika）的緣故，爲了讓眾生在十地中遠離我慢和執著的緣故。果位境界非常深奧，極難了解，藉由煩惱來顯現果位，從而生起清凈的信心。其餘的含義可以參照推想得知。如果依據頓教，一切煩惱本來就是自性解脫的，不可說斷，也不可說不斷。如《法界體性經》所說：『佛告訴文殊師利（Manjushri）：你如何教導諸位善男子發起菩提心呢？』文殊（Manjushri）回答說：『我教導他們發起我見之心。為什麼呢？因為我見去除就是菩提。』這段經文可以作為佐證。如果依據圓教，一切煩惱不可說其體性，但就其作用而言，則是甚深廣大的。因為所障礙的法一即一切，具足主伴等關係，所以能障礙的煩惱也是如此。因此，不區分使、習、種、現等差別，但如法界一樣，一得一切得。所以，煩惱也是一斷一切斷。所以，《普賢行愿品》中說明一障一切障，《小相品》中說明一斷一切斷，就是這個意思。此外，斷惑的層次，依據上下經文有四種：一是約證，指在十地中逐漸斷除；二是約位，指十住位以上開始斷除；三是約行，指十信位的最後心念斷除；四是約實，指實際上無可斷，因為本來就是清凈的。詳細內容可以參考經文。此外，前述三乘等諸門斷惑，如果一障一切障，一斷一切斷，就屬於此列，否則，如果隨順各門的前後次第，就是三乘等教義。這是從別教的角度來說的。如果從攝受方便的角度來說，前面各種教義所闡明的都包含在此中，因為這是此教的方便，以及所歸流和目標。其餘的含義可以參照推想得知。斷惑門結束。第七，關於二乘迴心的問題，有六種說法：一是或者一切二乘都不會迴心，因為他們不再有其他的追求，如小乘中所說；二是或者一切二乘都會迴心，因為他們都具有佛性，佛性的力量作為內在的熏習之因，如來（Tathagata）的大悲力
【English Translation】 English version As extensively explained in works like the Yoga Sutra, Abhidharma, and Vijnaptimatrata-sastra. The above mostly discusses from the perspective of the Initial Teaching. All the above-mentioned approaches are within the Agama teachings, using afflictions to indirectly reveal the differences in stages. Why? To protect the Ten Bhumis (Dashabhumika), and to enable beings to be free from arrogance and attachment within the Ten Bhumis. The stages are extremely profound and difficult to understand. By using afflictions to reveal the stages, pure faith arises. The remaining meanings can be inferred. According to the Sudden Teaching, all afflictions are inherently self-liberated, and it cannot be said whether they are cut off or not cut off. As stated in the 'Tathagatagarbha Sutra': 'The Buddha told Manjushri (Manjushri): How do you teach virtuous men to generate Bodhicitta?' Manjushri (Manjushri) replied: 'I teach them to generate the mind of self-view. Why? Because the removal of self-view is Bodhi.' This passage serves as evidence. According to the Perfect Teaching, the essence of all afflictions cannot be described, but in terms of their function, they are extremely profound and vast. Because the Dharma that is obstructed is one and all, complete with principal and subordinate aspects, the afflictions that obstruct are also like this. Therefore, there is no distinction between the forces, habits, seeds, and manifestations. Just as in the Dharmadhatu, one attainment is all attainments. Therefore, one affliction being cut off is all afflictions being cut off. Hence, the 'Samantabhadra' chapter explains that one obstruction is all obstructions, and the 'Minor Marks' chapter explains that one cutting off is all cutting off, which is this meaning. Furthermore, regarding the levels of cutting off afflictions, according to the upper and lower sutra texts, there are four types: one is according to realization, referring to the gradual cutting off in the Ten Bhumis (Dashabhumika); two is according to position, referring to cutting off from the Ten Abodes onwards; three is according to practice, referring to cutting off at the final thought of the Ten Faiths; four is according to reality, referring to nothing to be cut off, because it is inherently pure. The details can be found in the sutras. Furthermore, the cutting off of afflictions in the aforementioned Three Vehicles and other approaches, if one obstruction is all obstructions, and one cutting off is all cutting off, then it belongs to this category. Otherwise, if it follows the order of each approach, it is the teachings of the Three Vehicles and so on. This is from the perspective of the Distinct Teaching. If from the perspective of embracing expedient means, all that is explained in the previous teachings is included in this, because this is the expedient means of this teaching, as well as the destination and goal. The remaining meanings can be inferred. The section on cutting off afflictions ends. Seventh, regarding the turning of the minds of the Two Vehicles, there are six views: one is that perhaps all of the Two Vehicles will not turn their minds, because they have no further seeking, as said in the Hinayana; two is that perhaps all of the Two Vehicles will turn their minds, because they all have Buddha-nature, and the power of Buddha-nature serves as an internal cause of cultivation, and the great compassion of the Tathagata (Tathagata)
外緣不捨故。根本無明猶未盡故。小乘涅槃不究竟故。是故一切無不迴心向大菩提也。此約終教說。問如瑜伽顯揚論說諸識成熟及不成熟中四句內聲聞獨覺入無餘依涅槃者。阿賴耶識及諸轉識俱不成熟。既本識轉識皆滅無餘。後生心以何為因。無因而生果不應理故。答彼論依始教門。引小乘故。所立賴耶行相粗顯。不從真起。故說有滅。又為順小乘故亦許彼涅槃非不究竟。故說入已不復起也。今約終教中就實而說。既以根本無明熏如來藏成梨耶識。彼二乘人。於此二法既俱未斷證。何因得滅阿賴耶識。又由於彼無斷證故。所得涅槃豈為究竟。化城同喻應便有失。又由上四因故得生心也。問如生心迴向時分齊云何。答由根不等故去有遲疾。遲者經劫乃起故。楞伽云。味著三昧樂。安住無漏界。無有究竟趣。亦復不退還。得諸三昧身。乃至劫不覺。譬如昏醉人酒消然後覺。彼覺法亦然。得佛無上身。解云。此文但總相說。若差別說者。隨其利鈍各別經時皆到阿耨菩提心位。如涅槃經云。須陀洹人亦復不定故。經八萬劫即能得到阿耨菩提心。乃至云。獨覺經十千劫。得到阿耨菩提之心。解云。此明最鈍須陀洹人受七生已方入涅槃滅心心法。如入滅定。復經八萬劫乃得生心。受佛教化即發菩提心。若於一身得第二果受二生已即
入涅槃。經六萬劫即能發心。若於一身得第三果不還欲界即入涅槃。經四萬劫即得發心。若於一身得阿羅漢即現入滅定。經二萬劫即能發心。若獨覺根利經一萬劫便能發心。此五人發心之時。即入十信菩薩位。方名發阿耨菩提心。又有義。前五人從凡得小果入涅槃後起迴心修十信行。信滿心已堪入十住初發心住已來。隨根利鈍各經彼劫。未必一向在涅槃中經爾許劫也。如直往人既經一萬劫修行滿足堪能發心。彼獨覺人根最利故。亦似直往人經一萬劫。餘四鈍根。又差別故時多別也。上來明遲者。若極疾者如法華經云。我滅度后復有弟子。不聞是經不知不覺菩薩所行。自於所得功德。生滅度想當入涅槃。我于余國作佛更有異名。是人雖生滅度之想入于涅槃。而於彼土求佛智慧得聞此經。唯以佛乘而得滅度。更無餘乘。除諸如來方便說法。此上並約終教說。三或一切二乘亦回亦不回。謂決定種性者趣寂不回。不定種性者並回向大。如瑜伽聲聞抉擇中說。此約始教引二乘說。四或非回非不回。以離相故。如文殊般若等說。此終頓教說。五或合具前四說。以是大法方便故。此約一乘攝方便說。六或俱絕前五。此有二種。一一切二乘悉無所回。以望一乘皆即空無可回也。如經中如聾如盲者是。二一切二乘等並已回竟。更不復回。
【現代漢語翻譯】 現代漢語譯本 入涅槃（Nirvana，寂滅）。經過六萬劫（kalpa，極長的時間單位）才能發起菩提心。如果有人在一世中證得第三果——阿那含果（Anāgāmin，不還果），不還欲界就入涅槃。經過四萬劫才能發起菩提心。如果有人在一世中證得阿羅漢果（Arhat，無學果），就直接進入滅盡定（Nirodha-samāpatti，滅受想定）。經過兩萬劫才能發起菩提心。如果獨覺（Pratyekabuddha，緣覺）根器銳利，經過一萬劫就能發起菩提心。這五種人發起菩提心的時候，就進入十信菩薩位（Śraddhā-bodhisattva-bhūmi，十信位的菩薩），才能稱為發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。 還有一種說法，前面五種人從凡夫證得小乘果位入涅槃后，重新發起菩提心，修習十信行，十信圓滿后，堪能進入十住位（Daśa-vihāra-bhūmi，十住位）。從初發心住（Prathamacitta-vihāra，初發心住）開始，根據根器的利鈍，各自經歷相應的劫數，未必一直都在涅槃中經歷那麼多的劫數。如同直往菩薩（Dharma-bhāṇaka，說法者），已經經過一萬劫的修行，滿足了發心的條件，堪能發起菩提心。那些獨覺根器最銳利，也像直往菩薩一樣經過一萬劫。其餘四種鈍根，因為差別，所以時間上也有差別。上面說明的是遲緩的情況。如果極快的情況，如《法華經》（Saddharma Puṇḍarīka Sūtra，妙法蓮華經）所說：『我滅度后，復有弟子，不聞是經，不知不覺菩薩所行，自於所得功德，生滅度想，當入涅槃。我于余國作佛，更有異名。』這些人雖然生起滅度的想法，進入涅槃，但在其他國土求佛智慧，得聞此經，唯以佛乘（Buddha-yāna，佛的教法）而得滅度，更無其他乘，除了諸如來方便說法。 以上都是根據終教（Paryavasāna，終教）所說。或者一切二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）既有迴心也有不迴心。所謂決定種性（Niyata-gotra，決定種性）的人趣向寂滅，不再回心。不定種性（Aniyata-gotra，不定種性）的人都回向大乘。如《瑜伽師地論·聲聞地》（Yogācārabhūmi-śāstra-Śrāvakabhūmi，瑜伽師地論·聲聞地）的抉擇中所說。這是根據始教（Prārambha，始教）引導二乘所說。或者非回非不回，因為遠離相的緣故。如《文殊般若經》（Mañjuśrī-prajñā，文殊般若經）等所說。這是終教和頓教（Ekavyāvahārika，頓教）所說。或者合具前面四種說法，因為這是大法方便的緣故。這是根據一乘（Eka-yāna，一乘）攝受方便所說。或者完全超越前面五種說法。這有兩種情況。一是，一切二乘都沒有迴心，因為從一乘的角度來看，一切都是空，沒有什麼可以回的。如經中所說的如聾如盲的人。二是，一切二乘都已經迴心完畢，不再回心。
【English Translation】 English version Entering Nirvana (Nirvana, extinction). After sixty thousand kalpas (kalpa, an extremely long unit of time), they can generate the Bodhi mind. If someone attains the third fruit, Anāgāmin (Anāgāmin, Non-Returner), in one lifetime and does not return to the desire realm, they enter Nirvana. After forty thousand kalpas, they can generate the Bodhi mind. If someone attains Arhatship (Arhat, the fruit of no more learning) in one lifetime, they immediately enter the cessation attainment (Nirodha-samāpatti, the attainment of cessation of perception and feeling). After twenty thousand kalpas, they can generate the Bodhi mind. If a Pratyekabuddha (Pratyekabuddha, Solitary Buddha) has sharp faculties, they can generate the Bodhi mind after ten thousand kalpas. When these five types of people generate the Bodhi mind, they enter the stage of the Ten Faiths Bodhisattva (Śraddhā-bodhisattva-bhūmi, the stage of the Ten Faiths Bodhisattva), and only then can it be called generating the Anuttarā-samyak-saṃbodhi-citta (Anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment). There is another view that the previous five types of people, after attaining the small vehicle fruit from ordinary beings and entering Nirvana, re-arise the Bodhi mind, cultivate the practices of the Ten Faiths, and after the Ten Faiths are fulfilled, they are capable of entering the Ten Abodes (Daśa-vihāra-bhūmi, the stage of the Ten Abodes). Starting from the first abode of initial aspiration (Prathamacitta-vihāra, the first abode of initial aspiration), according to the sharpness or dullness of their faculties, they each experience the corresponding number of kalpas, and it is not necessarily the case that they are always in Nirvana for so many kalpas. Like the direct-path Bodhisattva (Dharma-bhāṇaka, Dharma speaker), having already undergone ten thousand kalpas of cultivation, fulfilling the conditions for generating the mind, they are capable of generating the Bodhi mind. Those Pratyekabuddhas with the sharpest faculties are also like the direct-path Bodhisattvas, undergoing ten thousand kalpas. The remaining four types of dull faculties, because of the differences, also have differences in time. The above explains the slow cases. If it is an extremely fast case, as the Lotus Sutra (Saddharma Puṇḍarīka Sūtra, the Wonderful Dharma Lotus Flower Sutra) says: 'After my extinction, there will be disciples who do not hear this sutra, do not know or perceive the practices of the Bodhisattvas, and generate the thought of extinction from the merits they have attained, and will enter Nirvana. I will become a Buddha in another land with a different name.' Although these people generate the thought of extinction and enter Nirvana, they seek the wisdom of the Buddha in other lands, hear this sutra, and attain extinction only through the Buddha Vehicle (Buddha-yāna, the Buddha's teachings), and there is no other vehicle, except for the expedient teachings of the Tathagatas. The above is all based on the final teaching (Paryavasāna, the final teaching). Or all the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna, the Hearer Vehicle and the Solitary Buddha Vehicle) both turn and do not turn. Those of definite nature (Niyata-gotra, definite nature) tend towards quiescence and do not turn back. Those of indefinite nature (Aniyata-gotra, indefinite nature) all turn towards the Great Vehicle. As it is said in the Determination in the Śrāvakabhūmi of the Yogācārabhūmi-śāstra (Yogācārabhūmi-śāstra-Śrāvakabhūmi, the Hearer Stage of the Treatise on the Stages of Yoga Practice). This is based on the initial teaching (Prārambha, the initial teaching) guiding the Two Vehicles. Or neither turn nor not turn, because of being apart from characteristics. As it is said in the Mañjuśrī Prajñā Sutra (Mañjuśrī-prajñā, Mañjuśrī Wisdom Sutra) and others. This is said by the final and sudden teachings (Ekavyāvahārika, the sudden teaching). Or it combines the previous four statements, because this is the expedient of the Great Dharma. This is based on the One Vehicle (Eka-yāna, the One Vehicle) embracing the expedient. Or it completely transcends the previous five statements. There are two situations. First, all the Two Vehicles do not turn back, because from the perspective of the One Vehicle, everything is empty and there is nothing to turn back to. As those who are like the deaf and blind in the sutras. Second, all the Two Vehicles have already completed turning back and will not turn back again.
如經中以普賢眼見一切眾生皆已究竟者是。此並約一乘別教說。問如一乘攝方便中迴心。與三乘中迴心所得法門分齊云何。答若三乘中迴心即入十信已去。順行菩提心及大悲等法門。次第而去。若一乘中如下文。舍利弗及因陀羅慧比丘等六千人。于文殊師利邊。迴心即得十大法門及十眼十耳等境界。義當即是解行身遍於五位法也。余義如別處說。第八佛果義相者于中有二。先明常無常義。后明相好差別。前中若小乘佛果唯是無常。以不說本性功德故。如佛性論云。小乘以無性德佛性。但有修德也。若三乘始教法身是常。以自性故。亦無常。以離不離故。修生功德是無常。以從因緣生故。是有為無漏故。亦得是常。以無間斷故。相續起故。莊嚴論云。自性無間相續三。佛俱常住等。若依終教有二義。先別明後總說。別中修生功德是無常。以修生故。亦即是常。一得已后同真如故。何以故。本從真流故。無明已盡還歸真體故。梁攝論云。無不從此法身流。無不還證此法身等。寶信論起信論等盛立此義。如彼應知。又智論云。薩婆若不與三世合。何以故。過去世等是虛妄是生滅。薩婆若是實法。非生滅故。解云。薩婆若此云一切智。即知佛地圓智同真如故。非生滅也。又攝論云。猶如虛空遍滿一切色際無生住滅變異等。如來
【現代漢語翻譯】 現代漢語譯本： 例如，經文中說以普賢眼（Samantabhadra's eye，指普賢菩薩的智慧之眼）見一切眾生皆已究竟，這是從一乘別教（Ekayana，distinct teaching，獨特的教義）的角度來說的。問：在一乘攝方便（Ekayana's expedient means，一乘的方便法門）中迴心（turning back，回心轉意）與三乘（Triyana，Three Vehicles，聲聞乘、緣覺乘、菩薩乘）中迴心所得的法門，它們的差別在哪裡？答：如果在三乘中迴心，就進入了十信位（ten faiths，菩薩修行過程中的最初十個階段）之後，依次修習順行菩提心（Bodhicitta，the aspiration to attain enlightenment，順應菩提心的修行）及大悲心（Mahākaruṇā，great compassion，偉大的慈悲）等法門，逐步前進。如果在一乘中，如下文所說，舍利弗（Śāriputra，one of the Buddha's chief disciples，佛陀的著名弟子）和因陀羅慧比丘（Indrahui Bhiksu，Indrahui monk，一位比丘）等六千人，在文殊師利（Mañjuśrī，Bodhisattva of wisdom，智慧菩薩）身邊迴心，立即獲得十大法門（ten great Dharmas，十種偉大的佛法）以及十眼十耳（ten eyes and ten ears，十種眼和十種耳）等境界。這實際上就是解行身（understanding and practice body，理解和實踐的結合）遍及五位法（five positions of Dharma，佛法的五個階段）。其餘的意義在其他地方有詳細說明。 第八，關於佛果（Buddha-fruit，Buddhahood，成佛的果位）的意義，其中包含兩個方面：首先闡明常與無常的意義，然後闡明相好（marks and characteristics，佛的特徵）的差別。在前一方面中，如果從小乘（Hinayana，Small Vehicle，小乘佛教）的角度來看，佛果僅僅是無常的，因為它沒有說明本性功德（intrinsic merits，內在的功德）。正如《佛性論》（Buddha-nature Treatise，關於佛性的論著）所說，小乘認為沒有自性功德的佛性，只有修習而來的功德。如果從三乘始教（initial teaching of the Three Vehicles，三乘的初始教義）的角度來看，法身（Dharmakaya，Dharma body，佛的法身）是常的，因為它具有自性；也是無常的，因為它有離與不離的分別。修習而生的功德是無常的，因為它從因緣（causes and conditions，因果關係）而生，是有為無漏（conditioned and without outflows，有為法但沒有煩惱）的。也可以說是常的，因為它沒有間斷，相續不斷。正如《莊嚴論》（Adornment Treatise，關於莊嚴的論著）所說，自性、無間、相續這三者，佛都是常住的。如果依據終教（final teaching，最終的教義），則有兩種意義：先分別說明，后總括說明。在分別說明中，修習而生的功德是無常的，因為它是由修習而生；但它也是常的，因為一旦獲得，就與真如（Tathata，Suchness，事物的真實本性）相同。為什麼呢？因為它本來是從真如流出，無明（ignorance，無知）已經斷盡，迴歸真如本體。正如《梁攝論》（Laṅkāvatāra Sūtra Commentary，楞伽經的註釋）所說，沒有不是從此法身流出的，沒有不是還證此法身的。 《寶性論》（Ratnagotravibhāga，Treatise on the Jewel Nature，關於佛性的論著）、《起信論》（Awakening of Faith in the Mahayana，大乘起信論）等都大力闡述這個意義，應該參考它們。此外，《智論》（Mahāprajñāpāramitāśāstra，Great Wisdom Treatise，大智度論）說，薩婆若（Sarvajña，all-knowing，一切智）不與三世（three times，過去、現在、未來）結合。為什麼呢？因為過去世等是虛妄的、生滅的，而薩婆若是實法，不是生滅的。解釋說，薩婆若，這裡指的是一切智，也就是佛地的圓滿智慧，與真如相同，所以不是生滅的。此外，《攝論》（Compendium of Mahayana，攝大乘論）說，猶如虛空遍滿一切色際，沒有生住滅變異等，如來（Tathagata，Thus Come One，如來）也是如此。
【English Translation】 English version: For example, the sutra says that with Samantabhadra's eye (普賢眼, referring to the wisdom eye of Bodhisattva Samantabhadra), all sentient beings are seen as having already attained ultimate realization. This is spoken from the perspective of the Ekayana distinct teaching (一乘別教, Ekayana, distinct teaching). Question: In the expedient means of Ekayana (一乘攝方便, Ekayana's expedient means), what is the difference in the Dharma gates obtained by turning back (迴心, turning back) in Ekayana and turning back in the Three Vehicles (三乘, Triyana)? Answer: If one turns back in the Three Vehicles, one enters after the ten faiths (十信位, ten faiths), and sequentially cultivates Dharma gates such as the Bodhicitta in accordance with practice (順行菩提心, Bodhicitta, the aspiration to attain enlightenment) and great compassion (大悲心, Mahākaruṇā), progressing step by step. If it is in Ekayana, as mentioned below, Śāriputra (舍利弗, Śāriputra, one of the Buddha's chief disciples) and Indrahui Bhiksu (因陀羅慧比丘, Indrahui Bhiksu) and six thousand others, turning back by Mañjuśrī (文殊師利, Mañjuśrī, Bodhisattva of wisdom), immediately obtain the ten great Dharmas (十大法門, ten great Dharmas) and the realms of ten eyes and ten ears (十眼十耳, ten eyes and ten ears). This actually means that the body of understanding and practice (解行身, understanding and practice body) pervades the five positions of Dharma (五位法, five positions of Dharma). The remaining meanings are explained in detail elsewhere. Eighth, regarding the meaning of Buddha-fruit (佛果, Buddha-fruit, Buddhahood), there are two aspects: first, clarify the meaning of permanence and impermanence; then, clarify the differences in marks and characteristics (相好, marks and characteristics). In the former aspect, if viewed from the perspective of Hinayana (小乘, Hinayana, Small Vehicle), the Buddha-fruit is only impermanent, because it does not explain intrinsic merits (本性功德, intrinsic merits). As the Buddha-nature Treatise (佛性論, Buddha-nature Treatise) says, Hinayana believes that there is no Buddha-nature with intrinsic merits, only merits from cultivation. If viewed from the initial teaching of the Three Vehicles (三乘始教, initial teaching of the Three Vehicles), the Dharmakaya (法身, Dharmakaya, Dharma body) is permanent because it has self-nature; it is also impermanent because it has separation and non-separation. Merits arising from cultivation are impermanent because they arise from causes and conditions (因緣, causes and conditions), and are conditioned and without outflows (有為無漏, conditioned and without outflows). It can also be said to be permanent because it is without interruption and continuous. As the Adornment Treatise (莊嚴論, Adornment Treatise) says, self-nature, non-interruption, and continuity, these three, the Buddha is always abiding. If based on the final teaching (終教, final teaching), there are two meanings: first, explain separately, then summarize. In the separate explanation, merits arising from cultivation are impermanent because they arise from cultivation; but they are also permanent because once obtained, they are the same as Suchness (真如, Tathata, Suchness). Why? Because it originally flows from Suchness, and ignorance (無明, ignorance) has been exhausted, returning to the essence of Suchness. As the Laṅkāvatāra Sūtra Commentary (梁攝論, Laṅkāvatāra Sūtra Commentary) says, there is nothing that does not flow from this Dharmakaya, and nothing that does not return to realize this Dharmakaya. The Ratnagotravibhāga (寶性論, Ratnagotravibhāga, Treatise on the Jewel Nature), Awakening of Faith in the Mahayana (起信論, Awakening of Faith in the Mahayana) and others strongly expound this meaning, and should be referred to. Furthermore, the Mahāprajñāpāramitāśāstra (智論, Mahāprajñāpāramitāśāstra) says that Sarvajña (薩婆若, Sarvajña, all-knowing) does not combine with the three times (三世, three times). Why? Because the past, etc., are false and subject to arising and ceasing, while Sarvajña is a real Dharma, not subject to arising and ceasing. The explanation says that Sarvajña, here refers to all-knowing, which is the perfect wisdom of the Buddha-ground, the same as Suchness, so it is not subject to arising and ceasing. Furthermore, the Compendium of Mahayana (攝論, Compendium of Mahayana) says that just as space pervades all realms of form, without arising, abiding, ceasing, or change, etc., so too is the Tathagata (如來, Tathagata, Thus Come One).
智亦爾。遍一切所知無倒無變異等。是故當知。非直無間斷故以為常。亦即同真如不變異常也。法身是常。以隨緣時不變自性故。亦是無常。以隨染緣赴機故。何以故。以諸功德既並同是真。是故起用唯是真作故。起信論中。釋報化二身唯屬真如用大攝。又論云。眾生心凈法身影現等。又云。複次本覺隨染分別生二種相。與彼本覺不相舍離。謂一者智凈相。二者不思議業相。乃至廣說等。二總說者。由此法身隨緣義故。是故功德差別得成。由不變義故。是故功德無不即真。如舉體隨緣全相不變。二義镕融無障礙故。是故佛果即常即無常。具足四句或非四句。隨義應知。問若爾何故得說非一非異耶。答若始教中。以真如遍故智證真如故非異也。有為無為不同故非一也。若終教中。功德有二義。一緣起現前義。以三無數劫功德不虛故。二無自性義。以離真如無自體故。此中初義與法身隨緣。后義與法身不變。是非異門。以舉體全收故。又此初義與不變。后義與隨緣。是非一門。以義差別故。是即不動非異。明非一也。思之可見。若依頓教。以相盡離念故。唯一實性身。平等平等不可說有功德差別。亦不可說常與無常。若寄言顯者。如經云。吾今此身即是法身。又經云。一切諸佛身唯是一法身等。如是準之。若依圓教。佛果
【現代漢語翻譯】 現代漢語譯本： 智亦爾（智慧也是如此）。周遍一切所知而沒有顛倒和變異等等。因此應當知道，並非僅僅因為沒有間斷就認為是常，也即是同於真如而沒有變異才是常。法身是常，因為隨順因緣時，其自性不變；也是無常，因為隨順染污的因緣而應赴機宜。為什麼呢？因為一切功德都與真如相同，所以起作用時都是真如的作用。在《起信論》中，解釋報身和化身都屬於真如的作用範圍。論中又說：『眾生心清凈，法身影像就顯現』等等。又說：『其次，本覺隨著染污的分別而產生兩種相，與那個本覺不相舍離。一是智凈相，二是不思議業相。』乃至廣說等等。總的來說，由於法身隨順因緣的緣故，所以功德的差別才能成就；由於不變的緣故，所以功德沒有不即是真如的。如同整體隨順因緣而全體的相狀不變，兩種含義融合而沒有障礙。因此，佛果既是常也是無常，具足四句或者非四句，應當根據含義來理解。 問：如果這樣，為什麼又可以說非一非異呢？ 答：如果在始教中，因為真如周遍，智慧證悟真如，所以非異；因為有為法和無為法不同，所以非一。如果在終教中，功德有兩種含義：一是緣起現前的含義，因為三大無數劫的功德不虛；二是無自性的含義，因為離開真如就沒有自體。這裡，第一種含義與法身隨順因緣相應，第二種含義與法身不變相應，這是非異之門，因為整體全部收攝。又，這第一種含義與不變相應，第二種含義與隨順因緣相應，這是非一之門，因為含義有差別。這就是不動而非異，表明非一。仔細思考就可以明白。如果依據頓教，因為相盡而離念，所以只有一實性身，平等平等，不可說有功德差別，也不可說常與無常。如果借用言語來顯示，如經中所說：『我現在這個身就是法身。』又經中說：『一切諸佛身唯是一法身』等等。這樣來類推。如果依據圓教，佛果...
【English Translation】 English version: Wisdom is also like that. It pervades all that is knowable without inversion or alteration, etc. Therefore, it should be known that it is not merely because there is no interruption that it is considered constant; it is also the same as Suchness (真如, Zhenru) without alteration that is constant. The Dharmakaya (法身, Fashen) is constant because when it accords with conditions, its self-nature does not change; it is also impermanent because it accords with defiled conditions and responds to opportunities. Why? Because all merits are the same as Suchness, therefore, when they function, they are all the function of Suchness. In the Awakening of Faith, it is explained that the Reward Body (報身, Baoshen) and Manifestation Body (化身, Huashen) both belong to the scope of Suchness's function. The treatise also says: 'When the minds of sentient beings are pure, the image of the Dharmakaya appears,' etc. It also says: 'Furthermore, original enlightenment, following defiled discriminations, gives rise to two kinds of aspects, which are inseparable from that original enlightenment. One is the aspect of pure wisdom, and the other is the aspect of inconceivable karma,' and so on. Generally speaking, because the Dharmakaya accords with conditions, the differences in merits can be accomplished; because it is unchanging, there is no merit that is not identical to Suchness. It is like the whole entity according with conditions while the entire appearance remains unchanged; the two meanings are fused without obstruction. Therefore, the fruit of Buddhahood is both constant and impermanent, possessing the four propositions or non-four propositions, which should be understood according to the meaning. Question: If that is so, why can it be said to be neither one nor different? Answer: If in the Initial Teaching, because Suchness is pervasive and wisdom realizes Suchness, it is not different; because conditioned and unconditioned dharmas are different, it is not one. If in the Final Teaching, merit has two meanings: one is the meaning of arising from conditions and manifesting, because the merits of three great countless kalpas are not in vain; the other is the meaning of no self-nature, because apart from Suchness, there is no self-entity. Here, the first meaning corresponds to the Dharmakaya according with conditions, and the second meaning corresponds to the Dharmakaya being unchanging; this is the gate of non-difference, because the whole is entirely included. Also, this first meaning corresponds to unchanging, and the second meaning corresponds to according with conditions; this is the gate of non-oneness, because the meanings are different. This is being unmoving and not different, indicating non-oneness. Think about it and you will see. If according to the Sudden Teaching, because appearances are exhausted and thoughts are abandoned, there is only one reality-nature body, equal and equal, and it cannot be said to have differences in merit, nor can it be said to be constant or impermanent. If using words to reveal it, as the sutra says: 'This body of mine now is the Dharmakaya.' And the sutra says: 'All Buddhas' bodies are only one Dharmakaya,' etc. Infer from this. If according to the Perfect Teaching, the fruit of Buddhahood...
常等義有三說。一約用。佛果既通三世間等一切法。是故具有常等四句。二約德。佛果即具四義。謂一修生。二本有。三本有修生。四修生本有。圓融無礙備無邊德。是故亦通常等四句。上二句義思之可見。三約體亦通四句。謂此經中以不說為顯故是常。與阿含相應故是無常。二義無礙故俱有。隨緣起際故俱非。此上三義。若體即俱體。乃至用即俱用。以體攝無礙故。皆有常等無礙思之。二明相好差別者。若依小乘。有三十二相八十種好。是實法也。若三乘中。或亦但說三十二相八十種好。是化身之相。仍即空是相義。如金剛般若經對法論等說。此約始教引小乘說也。或約報身說八萬四千相。並是實德。此約直進及終教等說。問何故智論等。於此化身辯金鏘馬麥等往業所致。三十二相等亦各出因耶。答為引二乘因下而說。現業果不亡故。聖道斷惑非滅報故。如羅漢餐沙。金鏘等亦爾。小乘以為實。始教即空說。以是方便故。如大乘方便經說。其相好出因有二義。一亦是方便為引二乘。即於此身示勝因果。以實報身非彼所見故。二此等亦即是實報相。垂在化中顯示現故。得出因也。問何故攝論中說三十二相等。入法身功德攝耶。答此亦有二義。一為回二乘方便漸說。真實法身恐彼難信故。以此功德說為法身令易信受。以
【現代漢語翻譯】 現代漢語譯本 常等義有三種說法。第一種是就作用而言。佛果既然貫通三世間等一切法，因此具有常、樂、我、凈四種特性。 第二種是就功德而言。佛果本身就具備四種意義，即一、修生（通過修行而生起的功德）；二、本有（本來就具有的功德）；三、本有修生（本來具有，又通過修行而增長的功德）；四、修生本有（通過修行生起，又成為本來具有的功德）。這四種意義圓融無礙，具備無邊的功德，因此也通常具有常、樂、我、凈四種特性。以上兩種說法，仔細思考就能明白。 第三種是就本體而言，也貫通四句。即這部經以不說為顯，所以是常；與《阿含經》相應，所以是無常；常與無常兩種意義沒有衝突，所以是俱有；隨順因緣而生起，所以是俱非。以上三種意義，如果是本體，就都是本體；乃至作用，就都是作用。因為本體統攝一切，沒有障礙，所以都具有常等無礙的特性，仔細思考就能明白。 第二點是說明相好（佛的莊嚴身相）的差別。如果按照小乘佛教的觀點，三十二相和八十種好是真實存在的法。但在大乘佛教中，或者也只是說三十二相和八十種好是化身（佛爲了度化眾生而示現的形相）的相，實際上就是空性。例如《金剛般若經》、《對法論》等所說。這是就始教（佛最初的教法）引用小乘佛教的說法。 或者就報身（佛經過修行所獲得的果報之身）來說，有八萬四千相，都是真實的功德。這是就直進教（直接了當的教法）以及終教（最終的教法）等所說。有人問：為什麼《智論》等經論中，對於化身還要辯論金鏘（過去世的惡業所感得的食物）和馬麥（馬吃的麥子）等往昔的業力所導致的果報，三十二相等等也各自說明其原因呢？ 回答說：這是爲了引導二乘（聲聞乘和緣覺乘）而就低就下地說的。因為現世的業果不會消失，聖道斷除煩惱，但不會滅除果報。就像阿羅漢吃沙子、金鏘等也是如此。小乘佛教認為是真實的，始教就說是空性的，這是方便說法。如同《大乘方便經》所說，相好出現的原因有兩種：一是方便引導二乘，就在這個化身上示現殊勝的因果，因為真實的報身不是他們所能見到的。二是這些相好也就是真實報身的顯現，垂示在化身中，所以能顯現出因。 有人問：為什麼《攝大乘論》中說三十二相等，屬於法身（佛的真如之身）的功德所攝呢？回答說：這也有兩種意義。一是為迴向二乘而方便漸次地宣說。因為真實的法身恐怕他們難以相信，所以用這些功德來說是法身，讓他們容易相信和接受。因為...
【English Translation】 English version There are three explanations for the meaning of 'constancy' (常, chang) and the like. The first concerns function (用, yong). Since the Buddha-fruit (佛果, Foguo) penetrates all dharmas (法, fa) in the three realms (三世間, Sanshijian) and so on, it possesses the four characteristics of constancy, bliss, self, and purity (常樂我凈, chang le wo jing). The second concerns virtue (德, de). The Buddha-fruit inherently possesses four meanings: (1) acquired through cultivation (修生, xiusheng); (2) inherent (本有, benyou); (3) inherent and acquired through cultivation (本有修生, benyou xiusheng); and (4) acquired through cultivation and inherent (修生本有, xiusheng benyou). These four meanings are perfectly integrated and unobstructed, possessing boundless virtues. Therefore, it also usually possesses the four characteristics of constancy, bliss, self, and purity. The meaning of the above two statements can be understood through contemplation. The third concerns essence (體, ti), which also penetrates the four statements. That is, in this sutra, it is manifested through non-speaking, so it is constant (常, chang); it corresponds to the Agamas (阿含經, Ahanjing), so it is impermanent (無常, wuchang); the two meanings are unobstructed, so it is both existent (俱有, juyou); it arises according to conditions, so it is both non-existent (俱非, jufei). Regarding the above three meanings, if it is essence, then it is all essence; and if it is function, then it is all function. Because the essence encompasses everything without obstruction, it all possesses the unobstructed characteristics of constancy and so on, which can be understood through contemplation. The second point is to explain the differences in marks and excellences (相好, xianghao). According to the Hinayana (小乘, Xiaocheng), the thirty-two marks (三十二相, sanshier xiang) and eighty minor marks (八十種好, bashi zhong hao) are real dharmas. However, in the Mahayana (三乘, Sancheng), it is sometimes said that the thirty-two marks and eighty minor marks are the marks of the transformation body (化身, huashen), which is essentially emptiness (空, kong). This is as stated in the Diamond Sutra (金剛般若經, Jingang Borejing), Abhidharma treatises (對法論, Duifalun), and so on. This refers to the initial teachings (始教, shijiao) citing the Hinayana. Or, regarding the reward body (報身, baoshen), it is said to have eighty-four thousand marks, all of which are real virtues. This refers to the direct teachings (直進教, zhijinjiao) and the final teachings (終教, zhongjiao), and so on. Someone asks: Why do treatises like the Mahaprajnaparamita Sastra (智論, Zhilun) discuss the retribution of past karma, such as golden gruel (金鏘, jinqiang) and horse barley (馬麥, mamai), in relation to the transformation body, and also explain the causes of the thirty-two marks, and so on? The answer is: It is spoken in a condescending manner to guide the Two Vehicles (二乘, ercheng). Because the karmic results of the present life do not disappear, and the holy path cuts off afflictions but does not extinguish retribution. It is the same with arhats (羅漢, Luohan) eating sand, golden gruel, and so on. The Hinayana considers it real, while the initial teachings say it is emptiness, which is a skillful means. As stated in the Mahayana Upaya Sutra (大乘方便經, Dacheng Fangbianjing), there are two meanings for the appearance of marks and excellences: first, it is a skillful means to guide the Two Vehicles, showing superior causes and effects in this transformation body, because the real reward body is not visible to them. Second, these marks and excellences are also the manifestation of the real reward body, displayed in the transformation body, so the cause can be derived. Someone asks: Why does the Mahayana-samgraha (攝論, Shelun) say that the thirty-two marks and so on are included in the merits of the Dharmakaya (法身, fashen)? The answer is: There are also two meanings to this. One is to gradually explain the true Dharmakaya as a skillful means to turn the Two Vehicles towards it. Because they might find the real Dharmakaya difficult to believe, these merits are described as the Dharmakaya to make it easier for them to believe and accept. Because...
觀見故。二彼以功德為法身故。攝在彼中也。此上並約始教說。又三十二相等。即無生無性故。亦即是真如法身。此約終教說。若依一乘。有十蓮華藏世界海微塵數相。彼二相皆遍法界。業用亦爾。所以說十者。欲顯無盡故。如相海品說。又觀佛三昧經中。約此三乘宗。分佛相好以為三段。故彼經云。略中略者。我今為此時會大眾及凈飯王。略說相好。佛生人間示同人事。同人相故說三十二相。勝諸天故說八十種好。為諸菩薩說八萬四千諸妙相好。佛實相好。我初成道摩伽陀國寂滅道場。為普賢賢首等諸大菩薩。于雜華經已廣分別。解云。此中三十二相等。當略中之略。為人天二乘等。即當初也。八萬四千等。義當但是略。為三乘菩薩等。當次也。佛實相好如雜華說者。義當廣說。即是指此華嚴相海品說。是一乘別教相。即當終也。以雜華即是華嚴故。余義可知。第九明攝化分齊者。若依小乘中。唯此娑婆雜穢處。是佛報土。于中此閻浮提是報佛所依。余百億等是化境分齊也。若三乘中。法性土及自受用土。今此不說。其釋迦佛隨他受用實報凈土。或有說在摩醯首羅天化身充滿百億閻浮提是所化分齊。如梵網經及對法論等說。當知此約始教說。何以故。為二乘教以釋迦身為實報。今即翻彼顯其是化故。于彼天別立實報
【現代漢語翻譯】 觀見的緣故。二者因為以功德作為法身，所以被攝在其中。以上都是按照始教的說法。另外，三十二相等等，即是無生無性，也就是真如法身。這是按照終教的說法。如果依照一乘，有十蓮華藏世界海微塵數那麼多的相，這兩個相都遍佈法界，作用也是如此。之所以說十，是爲了顯示無盡的緣故，如《相海品》所說。另外，《觀佛三昧經》中，按照這三乘的宗旨，將佛的相好分為三段。所以該經說：『略中之略，我現在為此時的法會大眾以及凈飯王，簡略地說說相好。佛生在人間，示現與人相同的事情，與人相貌相同，所以說三十二相，勝過諸天，所以說八十種好，為諸菩薩說八萬四千種妙相好。佛的真實相好，我最初成道在摩伽陀國的寂滅道場，為普賢、賢首等諸大菩薩，在《雜華經》中已經廣泛地分別解說。』解釋說：『這裡的三十二相等等，相當於略中之略，是為人天二乘等說的，也就是當初。八萬四千等等，意義相當於只是略說，是為三乘菩薩等說的，相當於其次。佛的真實相好如《雜華經》所說，意義相當於廣說，就是指這部《華嚴相海品》所說的，是一乘別教的相，相當於最終。』因為《雜華經》就是《華嚴經》的緣故，其餘的意義可以類推得知。 第九，說明攝化的範圍。如果依照小乘，只有這個娑婆雜穢之處，是佛的報土。其中這個閻浮提是報佛所依之處，其餘百億等等是化境的範圍。如果按照三乘，法性土以及自受用土，現在這裡不說。其釋迦佛隨他受用實報凈土，或者有說在摩醯首羅天，化身充滿百億閻浮提是所化範圍。如《梵網經》以及《對法論》等所說。應當知道這是按照始教說的。為什麼呢？因為二乘教以釋迦身為實報，現在就推翻它，顯示它是化身。在那天另外建立實報。
【English Translation】 English version: It is because of seeing. Secondly, because they take merit as the Dharmakaya (Dharmakaya: the body of the Buddha that embodies the Dharma), they are included in it. The above is all based on the Shijiao (Shijiao: the initial teachings of Buddhism). Furthermore, the thirty-two marks (thirty-two marks: the physical characteristics of a Buddha) and so on, are without birth and without nature, which is also the true suchness Dharmakaya. This is according to the Zhongjiao (Zhongjiao: the final teachings of Buddhism). If according to the Ekayana (Ekayana: the one vehicle), there are as many marks as the dust particles in ten Lotus Treasury World Seas, and these two marks pervade the entire Dharma Realm, and their functions are also the same. The reason for saying ten is to show that it is endless, as stated in the 'Ocean of Marks' chapter. Furthermore, in the 'Contemplation of Buddha Samadhi Sutra', according to the tenets of these three vehicles, the Buddha's marks and excellences are divided into three sections. Therefore, the sutra says: 'The briefest of the brief, I will now briefly explain the marks and excellences for the assembly at this time and King Jingfan (King Jingfan: the father of Siddhartha Gautama). The Buddha was born in the human world, showing the same affairs as humans, and having the same appearance as humans, so it is said that there are thirty-two marks, surpassing all the heavens, so it is said that there are eighty minor marks, and for the Bodhisattvas, it is said that there are eighty-four thousand wonderful marks and excellences. The Buddha's true marks and excellences, when I first attained enlightenment in the Bodh Gaya (Bodh Gaya: the place where Buddha attained enlightenment) in Magadha (Magadha: an ancient kingdom in India), I have already extensively explained and differentiated them in the Avatamsaka Sutra (Avatamsaka Sutra: also known as the Flower Garland Sutra) for the great Bodhisattvas such as Samantabhadra (Samantabhadra: a Bodhisattva associated with practice and meditation) and Sudhana (Sudhana: a youth who sought enlightenment).』 The explanation says: 'The thirty-two marks and so on here are equivalent to the briefest of the brief, and are for the two vehicles of humans and devas (devas: gods), which is the initial stage. The eighty-four thousand and so on are equivalent to just a brief explanation, and are for the Bodhisattvas of the three vehicles, which is the next stage. The Buddha's true marks and excellences as described in the Avatamsaka Sutra are equivalent to an extensive explanation, which refers to the 'Ocean of Marks' chapter of the Avatamsaka Sutra, which is the distinct teaching of the Ekayana, equivalent to the final stage.' Because the Avatamsaka Sutra is the Flower Garland Sutra, the remaining meanings can be inferred. Ninth, explaining the limits of conversion. If according to the Hinayana (Hinayana: the lesser vehicle), only this impure Saha world (Saha world: the world of suffering) is the Buddha's reward land. Among them, this Jambudvipa (Jambudvipa: the continent where humans reside) is where the reward Buddha relies, and the remaining hundreds of billions are the limits of the transformed realm. If according to the three vehicles, the Dharmata land and the self-enjoyment land are not discussed here. Shakyamuni Buddha's other-enjoyment pure land of reward, or it is said that in the Mahesvara Heaven (Mahesvara Heaven: the highest heaven in the realm of desire), the transformation body fills hundreds of billions of Jambudvipas, which is the scope of transformation. As stated in the 'Brahma Net Sutra' and the 'Abhidharma Mahavibhasa Sastra'. It should be known that this is according to the Shijiao. Why? Because the two-vehicle teaching takes Shakyamuni's body as the reward body, but now it overturns it, showing that it is a transformation body. A reward body is established separately in that heaven.
。又恐二乘不信界外有實凈土故。寄界內最勝處說。其化身但充滿百億等。亦順彼說也。或有說釋迦佛報土在三界外。如涅槃經云。西方去此三十二恒河沙佛土。有世界名無勝。是釋迦佛實報凈土。此約終教說。以不隨下說故。為顯娑婆唯是化故。是故當知。色頂之身亦非實報。或說化境非但百億。如大智論中。以三千大千世界為一數。數至恒河沙。為一世界性。又數此至恒河沙。為一世界海。數此又至無量恒河沙。為一世界種。數此又至無量十方恒河沙。為一佛世界所化分齊也。此亦約終教說。以攝化漸廣於前故。又唯約須彌山世界說。以居此界故。未說樹形等世界。故。非一乘也。或說釋迦報土在靈鷲山。如法華云。我常在靈山等。法華論主釋為報身菩提也。當知此約一乘同教說。何以故。以法華中亦顯一乘故。其處隨教即染歸凈故。說法華處即為實也。如菩提樹下說華嚴處即為蓮華藏十佛境界。法華亦爾。漸同此故是同教也。然未說彼處即為十華藏及因陀羅等故非別教也。或有說此釋迦身。即為實報受用之身。如佛地經初說。此釋迦佛即具二十一種實報功德。彼論釋為受用身也。此亦約同教說。何以故。此釋迦佛。若三乘中但為化身。若別教一乘。以為究竟十佛之身。今此方便勸彼三乘。顯釋迦身非但是化。恐
難信受故。彼經中。為約說佛果深功德處。明佛身隨教即權歸實。說為報身。即方便顯說華嚴一乘法時此釋迦身亦隨彼教即究竟十佛法界身也。是故以彼為同教攝也。或有說此釋迦身即是法身。如經云。吾今此身即是法身。此約頓教寄言而說。以相盡離念故。若別教一乘此釋迦牟尼身。非但三身亦即是十身。以顯無盡。然彼十佛境界所依有二。一國土海圓融自在。當不可說。若寄法顯示。如第二會初說。二世界海有三類。一蓮華藏莊嚴世界海。具足主伴通因陀羅等。當是十佛等境界。二於三千界外。有十重世界海。一世界性。二世界海。三世界輪。四世界圓滿。五世界分別。六世界旋。七世界轉。八世界蓮華。九世界須彌。十世界相。此等當是萬子已上輪王境界。三無量離類世界皆遍法界。如一類須彌樓山世界數量邊畔。即盡虛空遍法界。又如一類樹形世界。乃至一切眾生形等。悉亦如是皆遍法界互不相礙。此上三位並是一盧舍那十身攝化之處。仍此三位本末圓融相收無礙。何以故。隨一世界即約粗細有此三故。當知與三乘全別不同也。第十佛身開合者有二。先義后數。義中先約法身。或唯真境界為法身。如佛地論五種法攝大覺地。清凈法界攝法身。四智攝余身。此約始教說。或唯妙智為法身。以本覺智故。修智同本
【現代漢語翻譯】 現代漢語譯本 因為難以置信和接受的緣故。在那部經中，是爲了約略地說明佛果深刻功德之處，闡明佛身隨著教法而轉變，這是一種權巧方便最終歸於真實。說它是報身，就是方便地顯說《華嚴經》的一乘法時，這釋迦牟尼佛的身也隨著那教法而成為究竟的十佛法界身。因此，將它歸為同教所攝。或者有人說這釋迦牟尼佛的身就是法身，如經中所說：『我現在這個身就是法身。』這是就頓教而言，借用言語來表達，因為相已經窮盡，遠離了念頭。如果是別教一乘，這釋迦牟尼佛的身，不僅僅是三身，也就是十身，用以顯示無盡。然而，那十佛境界所依之處有二：一是國土海圓融自在，難以用言語表達。如果借用法來顯示，就像第二會最初所說的那樣。二是世界海有三類：一是蓮華藏莊嚴世界海，具足主伴、通因陀羅等，這應當是十佛等的境界。二是在三千大千世界之外，有十重世界海：一世界性，二世界海，三世界輪，四世界圓滿，五世界分別，六世界旋，七世界轉，八世界蓮華，九世界須彌（Sumeru，山名），十世界相。這些應當是萬子以上的轉輪聖王的境界。三是無量離類的世界都遍佈法界，如一類須彌樓山世界的數量邊畔，就窮盡虛空遍佈法界。又如一類樹形世界，乃至一切眾生形等，都像這樣遍佈法界，互相不妨礙。以上三位都是一盧舍那（Vairocana）十身攝化之處，這三位本末圓融互相攝收沒有障礙。為什麼呢？隨著一個世界，就約略粗細有這三種情況。應當知道這與三乘完全不同。第十佛身開合有兩種方式：先說義理后說數量。義理中先約法身，或者唯有真境界為法身，如《佛地論》五種法攝大覺地，清凈法界攝法身，四智攝其餘身。這是就始教來說。或者唯有妙智為法身，因為本覺智的緣故，修智與本覺智相同。
【English Translation】 English version Because it is difficult to believe and accept. In that scripture, it is to briefly explain the profound merits of the Buddha-fruit, clarifying that the Buddha-body transforms according to the teachings, which is an expedient that ultimately returns to reality. Saying it is the Reward Body (Sambhogakaya), it is a skillful means to reveal that when expounding the One Vehicle (Ekayana) of the Avatamsaka Sutra, this Shakyamuni Buddha's body also becomes the ultimate Ten Buddha Dharma Realm Body according to that teaching. Therefore, it is categorized as being included in the same teaching. Or some say that this Shakyamuni Buddha's body is the Dharma Body (Dharmakaya), as the scripture says: 'This body of mine now is the Dharma Body.' This is spoken in terms of the Sudden Teaching (頓教, Dun Jiao), borrowing words to express it, because the characteristics have been exhausted and thoughts have been abandoned. If it is the Distinct Teaching One Vehicle, this Shakyamuni Buddha's body is not only the Three Bodies, but also the Ten Bodies, to reveal the inexhaustible. However, there are two places where the Ten Buddha realms rely: one is the Land-Ocean (國土海, Guotu Hai) of perfect harmony and freedom, which is difficult to express in words. If using Dharma to reveal it, it is like what was initially said in the Second Assembly. The second is that there are three types of world-oceans: one is the Lotus Treasury Adorned World-Ocean (蓮華藏莊嚴世界海, Lianhua Zang Zhuangyan Shijie Hai), complete with host and companions, common causes, Indra's nets, etc., which should be the realm of the Ten Buddhas, etc. The second is that outside the Three Thousand Great Thousand Worlds, there are ten layers of world-oceans: 1. World-nature, 2. World-ocean, 3. World-wheel, 4. World-perfection, 5. World-distinction, 6. World-rotation, 7. World-turning, 8. World-lotus, 9. World-Sumeru, 10. World-appearance. These should be the realm of the Wheel-Turning Kings above the ten thousand sons. The third is that countless different types of worlds all pervade the Dharma Realm, such as the number of sides of a Sumeru (須彌, Sumeru) Mountain world, which exhausts space and pervades the Dharma Realm. Also, like a tree-shaped world, and even the shapes of all sentient beings, are all like this, pervading the Dharma Realm, without hindering each other. The above three positions are all places where one Vairocana (盧舍那, Vairocana)'s Ten Bodies transform beings, and these three positions are perfectly harmonious from beginning to end, mutually inclusive without obstruction. Why? Depending on a single world, there are these three situations depending on the degree of coarseness and fineness. It should be known that this is completely different from the Three Vehicles. There are two ways to open and close the Tenth Buddha Body: first, the meaning, then the number. In meaning, first, about the Dharma Body, or only the true realm is the Dharma Body, such as the five dharmas of the Buddha-bhumi-sutra (佛地論, Fodì Lùn) that encompass the Great Enlightenment Ground, the Pure Dharma Realm encompasses the Dharma Body, and the Four Wisdoms encompass the remaining bodies. This is according to the Initial Teaching. Or only Wonderful Wisdom is the Dharma Body, because of the Original Enlightenment Wisdom, the cultivated wisdom is the same as the original.
覺故。如攝論無垢無掛礙智為法身。金光明中四智攝三身。以鏡智攝法身故。或鏡智合為法身。以境智相如故。如梁攝論云。唯如如及如如智獨存名為法身。此上二句約終教說。或境智俱泯為法身。如經云。如來法身非心非境。此約頓教說。或合具前四句。以具德故。或俱絕前五。以圓融無礙故。此二句如性起品說。此約一乘辯。次別約釋迦身明者。此釋迦身。或是化非法報。如始教說。或有是報非法化。如同教一乘及小乘說。但深淺為異也。或是法非報化。如頓教說。或亦法亦報化。總如三乘等說。或非法非報化。如別教一乘。是十佛故也。數開合者或立一佛。謂一實性佛也。此約頓教。或立二佛。此有三種。一生身化身。此約小乘說。二生身法身。謂他受用與化身合名生身。自受用身與法身合名法身。如佛地論說。此約始教說。三自性法身應化法身。如本業經說。此約終教說。或立三身佛。如常所說。此通始終二教說。或立四佛此有三種。一於三身中受用身內分自他二身故有四。如佛地論說。此約始教。二於三身外別立自性身。為明法身是恒沙功德法故。是故梁攝論云。自性身與法身作依止故。三亦于報身內福智分二故有四。如楞伽經云。一應化佛。二功德佛。三智慧佛。四如如佛。此約終教說。或立十佛以顯無
【現代漢語翻譯】 覺故（因為覺悟的緣故）。如《攝大乘論》（She Da Cheng Lun）說，無垢無掛礙智（Wu Gou Wu Gua Ai Zhi，無垢且無阻礙的智慧）為法身（Fa Shen，Dharma Body）。《金光明經》（Jin Guang Ming Jing，Golden Light Sutra）中，四智（Si Zhi，Four Wisdoms）包含三身（San Shen，Three Bodies），以鏡智（Jing Zhi，Mirror Wisdom）包含法身。或者說，鏡智合起來就是法身，因為境（境界）與智（智慧）相似的緣故。如梁朝的《攝大乘論》所說：『唯有如如（Ru Ru，Suchness）以及如如智（Ru Ru Zhi，Wisdom of Suchness）獨自存在，才稱為法身。』以上兩句是就終教（Zhong Jiao，Perfect Teaching）而言。或者說，境與智都泯滅才是法身，如經中所說：『如來法身（Ru Lai Fa Shen，Tathagata's Dharma Body）非心非境。』這是就頓教（Dun Jiao，Sudden Teaching）而言。或者說，合起來具備前面四句，因為具備功德的緣故。或者說，全部超越前面五句，因為圓融無礙的緣故。這兩句如《性起品》（Xing Qi Pin）所說，這是就一乘（Yi Cheng，One Vehicle）來辨析。接下來分別就釋迦身（Shi Jia Shen，Shakyamuni's Body）來闡明，這個釋迦身，或者是化身（Hua Shen，Transformation Body），不是法報身（Fa Bao Shen，Dharma and Reward Bodies），如始教（Shi Jiao，Elementary Teaching）所說。或者有的是報身，不是法化身，如同教一乘（Tong Jiao Yi Cheng，Common Teaching One Vehicle）以及小乘（Xiao Cheng，Hinayana）所說，只是深淺有所不同。或者說是法身，不是報化身，如頓教所說。或者既是法身也是報化身，總的來說如同三乘（San Cheng，Three Vehicles）等所說。或者非法身非報化身，如別教一乘（Bie Jiao Yi Cheng，Distinct Teaching One Vehicle），是十佛（Shi Fo，Ten Buddhas）的緣故。數量上的開合，或者立一佛，說的是一實性佛（Yi Shi Xing Fo，One Reality Buddha），這是就頓教而言。或者立二佛，這有三種：一生身（Sheng Shen，Emanation Body）化身，這是就小乘所說。二生身法身，說的是他受用身（Ta Shou Yong Shen，Body of Enjoyment for Others）與化身合起來名為生身，自受用身（Zi Shou Yong Shen，Body of Enjoyment for Oneself）與法身合起來名為法身，如《佛地論》（Fo Di Lun，Buddhabhumi Sutra）所說，這是就始教所說。三自性法身（Zi Xing Fa Shen，Self-Nature Dharma Body）應化法身（Ying Hua Fa Shen，Responsive Transformation Body），如《本業經》（Ben Ye Jing）所說，這是就終教所說。或者立三身佛，如常所說，這通於始終二教。或者立四佛，這有三種：一是在三身中，受用身內又分出自他二身，所以有四，如《佛地論》所說，這是就始教而言。二是在三身外，另外建立自性身，爲了說明法身是恒沙功德法（Heng Sha Gong De Fa，Dharma of Merits like Ganges sands）的緣故，所以梁朝的《攝大乘論》說：『自性身與法身作為依止的緣故。』三也是在報身內，福智又分為二，所以有四，如《楞伽經》（Leng Qie Jing，Lankavatara Sutra）所說：『一應化佛（Ying Hua Fo，Transformation Buddha），二功德佛（Gong De Fo，Merit Buddha），三智慧佛（Zhi Hui Fo，Wisdom Buddha），四如如佛（Ru Ru Fo，Suchness Buddha）。』這是就終教所說。或者立十佛，爲了彰顯無 常
【English Translation】 It is because of awakening. As the She Da Cheng Lun (Compendium on the Great Vehicle) says, 'The wisdom without defilement or hindrance (Wu Gou Wu Gua Ai Zhi) is the Dharmakaya (法身, Fa Shen, Dharma Body).' In the Jin Guang Ming Jing (金光明經, Golden Light Sutra), the Four Wisdoms (Si Zhi) encompass the Three Bodies (San Shen), with the Mirror Wisdom (Jing Zhi) encompassing the Dharmakaya. Alternatively, the Mirror Wisdom combined is the Dharmakaya, because the realm (境, Jing) and wisdom (智, Zhi) are similar. As the Liang Dynasty's She Da Cheng Lun says, 'Only Suchness (Ru Ru) and the Wisdom of Suchness (Ru Ru Zhi) existing alone are called the Dharmakaya.' The above two sentences refer to the Perfect Teaching (Zhong Jiao). Or, the realm and wisdom both extinguished are the Dharmakaya, as the sutra says, 'The Tathagata's Dharmakaya (Ru Lai Fa Shen) is neither mind nor realm.' This refers to the Sudden Teaching (Dun Jiao). Or, combining to possess the previous four sentences, because of possessing merits. Or, completely surpassing the previous five, because of perfect harmony without obstruction. These two sentences are as said in the Xing Qi Pin, which analyzes from the perspective of the One Vehicle (Yi Cheng). Next, specifically clarifying Shakyamuni's Body (Shi Jia Shen), this Shakyamuni's Body is either a Transformation Body (Hua Shen), not Dharma and Reward Bodies (Fa Bao Shen), as said in the Elementary Teaching (Shi Jiao). Or, some are Reward Bodies, not Dharma and Transformation Bodies, as said in the Common Teaching One Vehicle (Tong Jiao Yi Cheng) and the Hinayana (Xiao Cheng), but with differences in depth. Or, it is the Dharma Body, not Reward and Transformation Bodies, as said in the Sudden Teaching. Or, it is both Dharma Body and Reward and Transformation Bodies, generally as said in the Three Vehicles (San Cheng) and so on. Or, neither Dharma Body nor Reward and Transformation Bodies, as in the Distinct Teaching One Vehicle (Bie Jiao Yi Cheng), because it is the Ten Buddhas (Shi Fo). In terms of opening and closing in number, either establishing one Buddha, referring to the One Reality Buddha (Yi Shi Xing Fo), which is in terms of the Sudden Teaching. Or, establishing two Buddhas, which has three types: First, the Emanation Body (Sheng Shen) and Transformation Body, which is according to the Hinayana. Second, the Emanation Body and Dharmakaya, referring to the Body of Enjoyment for Others (Ta Shou Yong Shen) combined with the Transformation Body being called the Emanation Body, and the Body of Enjoyment for Oneself (Zi Shou Yong Shen) combined with the Dharmakaya, as said in the Buddhabhumi Sutra (Fo Di Lun), which is according to the Elementary Teaching. Third, the Self-Nature Dharma Body (Zi Xing Fa Shen) and Responsive Transformation Body (Ying Hua Fa Shen), as said in the Ben Ye Jing, which is according to the Perfect Teaching. Or, establishing the Three Bodies of Buddha, as commonly said, which is common to both the Elementary and Perfect Teachings. Or, establishing four Buddhas, which has three types: First, within the Three Bodies, the Body of Enjoyment is further divided into Self and Other, so there are four, as said in the Buddhabhumi Sutra, which is in terms of the Elementary Teaching. Second, outside the Three Bodies, separately establishing the Self-Nature Body, to clarify that the Dharmakaya is the Dharma of Merits like Ganges sands (Heng Sha Gong De Fa), so the Liang Dynasty's She Da Cheng Lun says, 'The Self-Nature Body and Dharmakaya serve as reliance.' Third, also within the Reward Body, merit and wisdom are divided into two, so there are four, as said in the Lankavatara Sutra (Leng Qie Jing): 'First, the Transformation Buddha (Ying Hua Fo), second, the Merit Buddha (Gong De Fo), third, the Wisdom Buddha (Zhi Hui Fo), fourth, the Suchness Buddha (Ru Ru Fo).' This is according to the Perfect Teaching. Or, establishing ten Buddhas, to reveal the un- changing
盡。如離世間品說。此約一乘圓教說也。
華嚴一乘教義分齊章卷第三 大正藏第 45 冊 No. 1866 華嚴一乘教義分齊章
華嚴一乘教義分齊章卷第四
唐大薦福寺沙門法藏述
第十義理分齊者有四門。一三性同異義。二緣起因門六義法。三十玄緣起無礙法。四六相圓融義。初三性同異說有二門。先別明後總說。別中亦二。先直說后抉擇。前中三性各有二義。真中二義者。一不變義。二隨緣義。依他二義者。一似有義。二無性義。所執中二義者。一情有義。二理無義。由真中不變．依他無性．所執理無。由此三義故。三性一際同無異也。此則不壞末而常本也。經云。眾生即涅槃。不復更滅也。又約真如隨緣．依他似有．所執情有。由此三義亦無異也。此則不動本而常末也。經云。法身流轉五道。名曰眾生也即。由此三義與前三義是不一門也。是故真該妄末妄徹真源。性相通融無障無礙。問依他似有等。豈同所執是情有耶。答由二義故。故無異也。一以彼所執執似為實故無異法。二若離所執似無起故。真中隨緣當知亦爾。以無所執無隨緣故。問如何三性各有二義不相違耶。答以此二義無異性故。何者無異。且如圓成。雖復隨緣成於染凈而恒不失自性清凈。秪由不失自性清凈故
【現代漢語翻譯】 盡。如離世間品說。此約一乘圓教說也。
華嚴一乘教義分齊章卷第三 大正藏第 45 冊 No. 1866 華嚴一乘教義分齊章
華嚴一乘教義分齊章卷第四
唐大薦福寺沙門法藏述
第十義理分齊者有四門。一三性同異義。二緣起因門六義法。三十玄緣起無礙法。四六相圓融義。初三性同異說有二門。先別明後總說。別中亦二。先直說后抉擇。前中三性各有二義。真中二義者。一不變義。二隨緣義。依他二義者。一似有義。二無性義。所執中二義者。一情有義。二理無義。由真中不變．依他無性．所執理無。由此三義故。三性一際同無異也。此則不壞末而常本也。經云。『眾生即涅槃，不復更滅也』。又約真如隨緣．依他似有．所執情有。由此三義亦無異也。此則不動本而常末也。經云。『法身流轉五道，名曰眾生也』即。由此三義與前三義是不一門也。是故真該妄末妄徹真源。性相通融無障無礙。問依他似有等。豈同所執是情有耶。答由二義故。故無異也。一以彼所執執似為實故無異法。二若離所執似無起故。真中隨緣當知亦爾。以無所執無隨緣故。問如何三性各有二義不相違耶。答以此二義無異性故。何者無異。且如圓成。雖復隨緣成於染凈而恒不失自性清凈。秪由不失自性清凈故
【English Translation】 End. As the chapter 'Leaving the World' says. This is about the perfect teaching of the One Vehicle (Ekayana, 一乘).
Chapter 3 of the Chapter on the Divisions and Limits of the Meanings of the One Vehicle Teaching of the Avatamsaka (Huayan, 華嚴) Taisho Tripitaka Volume 45, No. 1866, Chapter on the Divisions and Limits of the Meanings of the One Vehicle Teaching of the Avatamsaka
Chapter 4 of the Chapter on the Divisions and Limits of the Meanings of the One Vehicle Teaching of the Avatamsaka
Composed by the Monk Fazang (法藏), of the Da Jianfu Temple (大薦福寺) of the Tang Dynasty
The tenth division on the limits of meaning has four aspects. First, the meaning of the sameness and difference of the three natures (trisvabhāva, 三性). Second, the six meanings of the causal gateway of dependent origination (pratītyasamutpāda, 緣起). Third, the unobstructed dharma of the profound dependent origination. Fourth, the meaning of the perfect fusion of the six characteristics (sadlakṣaṇa, 六相). The initial discussion of the sameness and difference of the three natures has two aspects. First, explain separately, then explain generally. The separate explanation also has two aspects. First, explain directly, then make a determination. In the former, each of the three natures has two meanings. The two meanings in the Real (Pariniṣpanna, 真) are: first, the meaning of immutability; second, the meaning of following conditions. The two meanings in the Dependent (Paratantra, 依他) are: first, the meaning of seeming existence; second, the meaning of no-nature. The two meanings in the Imagined (Parikalpita, 所執) are: first, the meaning of existence in perception; second, the meaning of non-existence in principle. Because of the immutability in the Real, the no-nature in the Dependent, and the non-existence in principle in the Imagined, therefore, the three natures are the same and not different in the one limit. This is not destroying the end while constantly being the origin. The sutra says, 'Sentient beings are Nirvana (涅槃), and will not be extinguished again.' Also, regarding the Real as following conditions, the Dependent as seeming existence, and the Imagined as existence in perception, these three meanings are also not different. This is not moving the origin while constantly being the end. The sutra says, 'The Dharmakaya (法身) flows through the five paths, and is called sentient beings.' Thus, these three meanings and the previous three meanings are not a different gateway. Therefore, the Real encompasses the end of illusion, and illusion penetrates the source of the Real. The characteristics and appearances interpenetrate, without obstruction or hindrance. Question: Are the Dependent's seeming existence, etc., the same as the Imagined's existence in perception? Answer: Because of two meanings, there is no difference. First, because that which is Imagined grasps the seeming as real, there is no different dharma. Second, if separated from the Imagined, the seeming does not arise. The following of conditions in the Real should also be understood in this way. Because there is no Imagined, there is no following of conditions. Question: How can the three natures each have two meanings without contradicting each other? Answer: Because these two meanings have no different nature. What is not different? For example, the Perfectly Accomplished (Pariniṣpanna, 圓成). Although it follows conditions to become defiled and pure, it constantly does not lose its self-nature purity. Only because it does not lose its self-nature purity
。能隨緣成染凈也。猶如明鏡現於染凈。雖現染凈而恒不失鏡之明凈。秪由不失鏡明凈故。方能現染凈之相。以現染凈知鏡明凈。以鏡明凈知現染凈。是故二義唯是一性。雖現凈法不增鏡明。雖現染法不污鏡凈。非直不污。亦乃由此反顯鏡之明凈。當知真如道理亦爾。非直不動性凈成於染凈。亦乃由成染凈方顯性凈。非直不壞染凈明於性凈。亦乃由性凈故方成染凈。是故二義全體相收一性無二。豈相違耶。依他中。雖復因緣似有顯現。然此似有必無自性。以諸緣生皆無自性故。若非無性即不藉緣。不藉緣故。故非似有。似有若成必從眾緣。從眾緣故必無自性。是故由無自性得成似有。由成似有是故無性。故智論云。觀一切法從因緣生。從因緣生即無自性。無自性故即畢竟空。畢竟空者。是名般若波羅蜜。此則由緣生故。即顯無性也。中論云。以有空義故。一切法得成者。此則由無性故即明緣生也。涅槃經云。因緣故有。無性故空。此則無性即因緣。因緣即無性。是不二法門故也。非直二義性不相違。亦乃全體相收畢竟無二也。所執性中。雖復當情稱執現有。然于道理畢竟是無。以于無處橫計有故。如於木杌橫計有鬼。然鬼于木畢竟是無。如於其木鬼不無者。即不得名橫計有鬼。以于木有非由計故。今既橫計。明知理無
【現代漢語翻譯】 能隨著因緣而成就染污或清凈的狀態。這就像一面明鏡，能映現染污和清凈的影像。雖然映現染污和清凈，但鏡子本身始終不失其明凈的本性。正因為不失鏡子的明凈本性，才能映現染污和清凈的現象。通過映現染污和清凈，我們認識到鏡子的明凈；通過鏡子的明凈，我們認識到染污和清凈的映現。因此，這兩種意義實際上是同一本性。雖然映現清凈的法，也不會增加鏡子的光明；雖然映現染污的法，也不會污染鏡子的清凈。不僅不會污染，反而因此更加彰顯鏡子的明凈。應當明白，真如的道理也是如此。不僅不動搖的自性清凈成就了染污和清凈，而且通過成就染污和清凈，才顯現出自性清凈。不僅染污和清凈不會破壞自性清凈，而且因為自性清凈，才能成就染污和清凈。因此，這兩種意義完全相互包含，同一本性，沒有差別，怎麼會相互違背呢？ 在依他起性中，雖然因緣似乎有所顯現，但這種『似乎有』必定沒有自性。因為一切由因緣所生的事物都沒有自性。如果不是沒有自性，就不需要依賴因緣。不需要依賴因緣，就不是『似乎有』。『似乎有』如果成立，必定是從眾多因緣產生的。從眾多因緣產生，必定沒有自性。因此，由於沒有自性，才能成就『似乎有』；由於成就『似乎有』，所以是無自性。所以《大智度論》說：『觀察一切法從因緣生，從因緣生即無自性，無自性故即畢竟空。畢竟空者，是名般若波羅蜜。』這就是由因緣生，從而顯現無自性。 《中論》說：『以有空義故，一切法得成者。』這就是由無自性，從而說明因緣生。《涅槃經》說：『因緣故有，無性故空。』這就是無自性即是因緣，因緣即是無自性，是不二法門。不僅這兩種意義在本質上不相互違背，而且是完全相互包含，最終沒有差別。 在遍計所執性中，雖然在情識上執著認為存在，但在道理上最終是不存在的。因為在沒有的地方強行認為有，就像把木樁橫向地看成是鬼。然而鬼在木樁上畢竟是不存在的。如果鬼在木樁上不是不存在，就不能稱為橫向地認為有鬼。因為在木樁上本來就有，不是因為執著才有的。現在既然是橫向地執著，就說明道理上是不存在的。
【English Translation】 It can, according to conditions, accomplish defilement or purity. It is like a clear mirror that reflects defilement and purity. Although it reflects defilement and purity, it constantly does not lose the mirror's clarity and purity. Precisely because it does not lose the mirror's clarity and purity, it can reflect the appearances of defilement and purity. By reflecting defilement and purity, we know the mirror's clarity and purity; by the mirror's clarity and purity, we know the reflection of defilement and purity. Therefore, these two meanings are only one nature. Although it reflects pure dharmas, it does not increase the mirror's brightness; although it reflects defiled dharmas, it does not stain the mirror's purity. Not only does it not stain, but it also, conversely, highlights the mirror's clarity and purity. You should know that the principle of True Thusness (Tathata) is also like this. Not only does the unmoving, self-nature purity accomplish defilement and purity, but also, by accomplishing defilement and purity, it reveals self-nature purity. Not only does defilement and purity not destroy self-nature purity, but also, because of self-nature purity, defilement and purity can be accomplished. Therefore, these two meanings completely encompass each other, one nature without duality. How could they be contradictory? In the Dependent Nature (Paratantra), although conditions seem to have manifestations, this 'seeming to be' necessarily has no self-nature. Because all things born from conditions have no self-nature. If it were not without self-nature, it would not rely on conditions. Because it does not rely on conditions, it is not 'seeming to be'. If 'seeming to be' were established, it would necessarily arise from numerous conditions. Because it arises from numerous conditions, it necessarily has no self-nature. Therefore, because of no self-nature, 'seeming to be' can be accomplished; because 'seeming to be' is accomplished, it is therefore without self-nature. Therefore, the Mahaprajnaparamita Sastra says: 'Observing all dharmas arise from conditions, arising from conditions means no self-nature, because of no self-nature, it is ultimately empty. Ultimate emptiness is called Prajnaparamita.' This is because of arising from conditions, thus revealing no self-nature. The Madhyamaka-karika says: 'Because of the meaning of emptiness, all dharmas can be accomplished.' This is because of no self-nature, thus clarifying arising from conditions. The Nirvana Sutra says: 'Because of conditions, there is existence; because of no self-nature, there is emptiness.' This means no self-nature is conditions, and conditions are no self-nature, it is a non-dual dharma gate. Not only are these two meanings not contradictory in nature, but they also completely encompass each other, ultimately without duality. In the Imagined Nature (Parikalpita), although one clings to the perception that it exists, in principle, it is ultimately non-existent. Because one wrongly assumes existence where there is none, like wrongly perceiving a ghost in a tree stump. However, the ghost is ultimately non-existent in the tree stump. If the ghost were not non-existent in the tree stump, it could not be called wrongly assuming a ghost. Because it exists in the tree stump originally, not because of clinging. Since it is now wrongly clinging, it shows that it is non-existent in principle.
。由理無故得成橫計。成橫計故方知理無。是故無二唯一性也。當知所執道理亦爾。上來直明竟。第二問答抉擇者。于中有三門。第一護分別執。第二示執之失。第三顯示其義。初門護執者。問真如是有耶。答不也。隨緣故。問真如是無耶。答不也。不變故。問亦有亦無耶。答不也。無二性故。問非有非無耶。答不也。具德故。又問有耶。答不也。不變故。何以故。由不變故。隨緣顯示。問無耶。答不也。隨緣故。何以故。由隨緣故。不變常住也。餘二句可知。又問有耶。答不也。離所謂故。下三句例然。又問有耶。答不也。空真如故。問無耶。答不也。不空真如故。問亦有亦無耶。答不也。離相違故。問非有非無耶。答不也。離戲論故。又問有耶。答不也。離妄念故。問無耶。答不也。聖智行處故。余句準之。依他性者。問依他是有耶。答不也。緣起無性故。問依他是無耶。答不也。無性緣起故。問亦有亦無耶。答不也。無二性故。問非有非無耶。答不也。有多義門故。又問有耶。答不也。緣起故。何以故。以諸緣起皆無性故。問無耶。答不也。無性故。何以故。以無性故。成緣起也。餘二句可知。又以緣起雖於四句。又以無性故亦離四句。並可知矣。又問依他有耶。答不也。約觀遣故。問無耶。答不也。能現無生
【現代漢語翻譯】 現代漢語譯本：由理無故而產生橫生的計較。因為有橫生的計較，才知曉理的空無。因此，沒有二元對立，只有唯一真性。應當明白，所執著的道理也是如此。以上是直接闡明完畢。第二部分是問答抉擇，其中有三個方面：第一，守護分別執著；第二，揭示執著的過失；第三，顯示其真實意義。首先是守護執著：問：真如（Tathata，事物的真實如是之性）是『有』嗎？答：不是。因為隨順因緣。問：真如是『無』嗎？答：不是。因為不變。問：真如是『亦有亦無』嗎？答：不是。因為沒有二元對立的自性。問：真如是『非有非無』嗎？答：不是。因為它具足功德。又問：真如是『有』嗎？答：不是。因為它不變。為什麼呢？因為不變，所以隨順因緣而顯示。問：真如是『無』嗎？答：不是。因為它隨順因緣。為什麼呢？因為隨順因緣，所以不變而常住。其餘兩句可以類推得知。又問：真如是『有』嗎？答：不是。因為它遠離所謂的概念。下面三句可以依此類推。又問：真如是『有』嗎？答：不是。因為是空真如。問：真如是『無』嗎？答：不是。因為是不空真如。問：真如是『亦有亦無』嗎？答：不是。因為它遠離相互矛盾。問：真如是『非有非無』嗎？答：不是。因為它遠離戲論。又問：真如是『有』嗎？答：不是。因為它遠離妄念。問：真如是『無』嗎？答：不是。因為是聖智所行之處。其餘的句子可以依此類推。關於依他性（paratantra-svabhava，依賴於其他條件而存在的性質）：問：依他性是『有』嗎？答：不是。因為緣起而無自性。問：依他性是『無』嗎？答：不是。因為無自性而緣起。問：依他性是『亦有亦無』嗎？答：不是。因為沒有二元對立的自性。問：依他性是『非有非無』嗎？答：不是。因為它有多重意義的門徑。又問：依他性是『有』嗎？答：不是。因為是緣起。為什麼呢？因為一切緣起都沒有自性。問：依他性是『無』嗎？答：不是。因為無自性。為什麼呢？因為無自性，所以成就緣起。其餘兩句可以類推得知。又因為緣起雖然存在於四句之中，又因為無自性，所以也遠離四句，這些都可以理解了。又問：依他性是『有』嗎？答：不是。因為是約觀而遣除。問：依他性是『無』嗎？答：不是。因為它能顯現無生。
【English Translation】 English version: From reason, without cause, arise contrived calculations. Because of contrived calculations, one then knows the absence of reason. Therefore, there is no duality, only a single nature. One should know that the adhered-to doctrines are also like this. The above is a direct and complete explanation. The second part is the question-and-answer discernment, which has three aspects: first, guarding against clinging to discriminations; second, showing the faults of clinging; and third, revealing its meaning. First, guarding against clinging: Question: Is Tathata (the thusness or suchness of things) 'existent'? Answer: No. Because it accords with conditions. Question: Is Tathata 'non-existent'? Answer: No. Because it is unchanging. Question: Is Tathata 'both existent and non-existent'? Answer: No. Because it has no dualistic nature. Question: Is Tathata 'neither existent nor non-existent'? Answer: No. Because it possesses virtues. Again, question: Is it 'existent'? Answer: No. Because it is unchanging. Why? Because it is unchanging, it manifests according to conditions. Question: Is it 'non-existent'? Answer: No. Because it accords with conditions. Why? Because it accords with conditions, it is unchanging and permanent. The remaining two phrases can be understood by analogy. Again, question: Is it 'existent'? Answer: No. Because it is apart from so-called concepts. The following three phrases are similar. Again, question: Is it 'existent'? Answer: No. Because it is empty Tathata. Question: Is it 'non-existent'? Answer: No. Because it is non-empty Tathata. Question: Is it 'both existent and non-existent'? Answer: No. Because it is apart from contradictions. Question: Is it 'neither existent nor non-existent'? Answer: No. Because it is apart from conceptual proliferation. Again, question: Is it 'existent'? Answer: No. Because it is apart from deluded thoughts. Question: Is it 'non-existent'? Answer: No. Because it is the realm of activity of holy wisdom. The remaining phrases can be inferred accordingly. Regarding dependent origination (paratantra-svabhava): Question: Is dependent origination 'existent'? Answer: No. Because it arises from conditions and is without inherent existence. Question: Is dependent origination 'non-existent'? Answer: No. Because it is without inherent existence and arises from conditions. Question: Is dependent origination 'both existent and non-existent'? Answer: No. Because it has no dualistic nature. Question: Is dependent origination 'neither existent nor non-existent'? Answer: No. Because it has multiple meanings. Again, question: Is dependent origination 'existent'? Answer: No. Because it arises from conditions. Why? Because all that arises from conditions is without inherent existence. Question: Is it 'non-existent'? Answer: No. Because it is without inherent existence. Why? Because it is without inherent existence, it accomplishes dependent origination. The remaining two phrases can be understood by analogy. Furthermore, because dependent origination exists within the four propositions, and because it is without inherent existence, it is also apart from the four propositions; these can all be understood. Again, question: Is dependent origination 'existent'? Answer: No. Because it is eliminated by contemplation. Question: Is it 'non-existent'? Answer: No. Because it can manifest non-arising.
故。下二句離相違故。離戲論故可知。又問有耶。答不也。異圓成故。又約遍計分故。又離所謂故。問無耶。答不也。異遍計故。以圓成分故。又智境故。余句準之。遍計所執者。問遍計是有耶。答不也。理無故。問是無耶。答不也。情有故。問亦有亦無耶。答不也。無二性故。問非有非無耶。答不也。所執性故。又問有耶。答不也。無道理故。問無耶。答不也。無道理故。余句準知。又問有耶。不也。執有故。又問無耶。不也。執有故。又亦有亦無耶。不也。執有故。又非有非無耶。不也。執成故。又有耶。不也。由無相故。又無耶。不也。無相觀境故。余句準之。又有耶。不也。無體故。又無耶。不也。能曀真故。余句準之。第二示執過者。若計真如一向是有者。有二過失。一常過。謂不隨緣故。在染非隱故。不待了因故。即墮常過。問諸聖教中。並說真如為凝然常。既不隨緣豈是過耶。答聖說真如為凝然者。此是隨緣成染凈時。恒作染凈而不失自體。是即不異無常之常。名不思議常。非謂不作諸法如情所謂之凝然也。若謂不作諸法而凝然者。是情所計故即失真常。以彼真常不異無常之常。不異無常之常。出於情外故名真常是故經云。不染而染者。明常作無常也。染而不染者。明作無常時不失常也。問教中既就不
【現代漢語翻譯】 現代漢語譯本：因此，下面兩句是因為遠離了相違背的緣故，遠離了戲論的緣故，所以可以知曉。又問：『存在』嗎？回答：『不是的』。因為它不同於圓成實性（Parinispanna，指事物真實、圓滿的性質）。又因為是依附於遍計所執性（Parikalpita，指虛妄分別的性質）的緣故。又因為它遠離了所謂的『存在』的緣故。問：『不存在』嗎？回答：『不是的』。因為它不同於遍計所執性，而是圓成實性的緣故。又因為它是智慧所觀照的境界的緣故。其餘的句子可以類推。對於遍計所執性，問：遍計所執性是『存在』的嗎？回答：『不是的』。因為從道理上來說是不存在的。問：是『不存在』的嗎？回答：『不是的』。因為在情識上是存在的。問：是『既存在又不存在』的嗎？回答：『不是的』。因為它沒有兩種自性。問：是『非存在非不存在』的嗎？回答：『不是的』。因為它是被執著的自性。又問：『存在』嗎？回答：『不是的』。因為沒有道理。問：『不存在』嗎？回答：『不是的』。因為沒有道理。其餘的句子可以類推得知。又問：『存在』嗎？回答：『不是的』。因為執著于『存在』。又問：『不存在』嗎？回答：『不是的』。因為執著于『存在』。又問：『既存在又不存在』嗎？回答：『不是的』。因為執著于『存在』。又問：『非存在非不存在』嗎？回答：『不是的』。因為執著于『成立』。又問：『存在』嗎？回答：『不是的』。因為沒有相狀。又問：『不存在』嗎？回答：『不是的』。因為是無相觀的境界。其餘的句子可以類推。又問：『存在』嗎？回答：『不是的』。因為它沒有自體。又問：『不存在』嗎？回答：『不是的』。因為它能夠遮蔽真如（Tathata，指事物的真實如是之性）。其餘的句子可以類推。第二部分是揭示執著的過失：如果認為真如一向是『存在』的，那麼有兩種過失。一是常的過失，即不隨順因緣的緣故，在染污中不是隱沒的緣故，不等待了因的緣故，就墮入了常的過失。問：諸聖教中，都說真如是凝然常住的，既然不隨順因緣，怎麼會是過失呢？答：聖人所說的真如是凝然的，這是指它在隨順因緣成就染凈的時候，恒常地作為染凈的根本，而不失去它本身的自性，這就是不異於無常之常，名為不可思議的常。不是說它不造作諸法，像情識所認為的那樣凝然不動。如果認為它不造作諸法而凝然不動，那就是情識所計度的，因此就失去了真常的意義。因為那個真常不異於無常之常，不異於無常之常，超出情識之外，所以名為真常。因此經中說：『不染而染』，是說明常作無常；『染而不染』，是說明在作無常的時候不失去常。問：經典中既然就……
【English Translation】 English version: Therefore, the following two sentences are knowable because they are apart from contradiction and apart from conceptual proliferation (Prapancha). Furthermore, is it asked: 'Does it exist?' The answer is: 'No.' Because it is different from the Perfected Nature (Parinispanna, the truly existent nature). Also, because it is related to the Imagined Nature (Parikalpita, the nature of false imagination). Also, because it is apart from what is so-called 'existence'. Is it asked: 'Does it not exist?' The answer is: 'No.' Because it is different from the Imagined Nature, but is the Perfected Nature. Also, because it is the realm of wisdom. The remaining sentences can be inferred accordingly. Regarding the Imagined Nature, is it asked: 'Does the Imagined Nature exist?' The answer is: 'No.' Because it is not existent in principle. Is it asked: 'Does it not exist?' The answer is: 'No.' Because it exists in perception. Is it asked: 'Does it both exist and not exist?' The answer is: 'No.' Because it does not have two natures. Is it asked: 'Does it neither exist nor not exist?' The answer is: 'No.' Because it is the nature of what is grasped. Furthermore, is it asked: 'Does it exist?' The answer is: 'No.' Because there is no reason. Is it asked: 'Does it not exist?' The answer is: 'No.' Because there is no reason. The remaining sentences can be known accordingly. Furthermore, is it asked: 'Does it exist?' The answer is: 'No.' Because of clinging to existence. Furthermore, is it asked: 'Does it not exist?' The answer is: 'No.' Because of clinging to existence. Furthermore, is it asked: 'Does it both exist and not exist?' The answer is: 'No.' Because of clinging to existence. Furthermore, is it asked: 'Does it neither exist nor not exist?' The answer is: 'No.' Because of clinging to establishment. Furthermore, is it asked: 'Does it exist?' The answer is: 'No.' Because it is without characteristics. Furthermore, is it asked: 'Does it not exist?' The answer is: 'No.' Because it is the object of contemplation without characteristics. The remaining sentences can be inferred accordingly. Furthermore, is it asked: 'Does it exist?' The answer is: 'No.' Because it has no substance. Furthermore, is it asked: 'Does it not exist?' The answer is: 'No.' Because it can obscure Suchness (Tathata, the true nature of things). The remaining sentences can be inferred accordingly. The second part reveals the faults of clinging: If one considers Suchness to be always 'existent', then there are two faults. First, the fault of permanence, that is, because it does not accord with conditions, because it is not hidden in defilement, because it does not await the completing cause, then one falls into the fault of permanence. Question: In all the holy teachings, it is said that Suchness is still and constant. Since it does not accord with conditions, how can it be a fault? Answer: When the saints say that Suchness is still, this means that when it accords with conditions to accomplish defilement and purity, it constantly acts as the basis of defilement and purity without losing its own nature. This is not different from the impermanent permanence, and is called inconceivable permanence. It does not mean that it does not create all dharmas and is still as perceived by the emotions. If it is thought that it does not create all dharmas and is still, then it is what is conceived by the emotions, and thus loses the meaning of true permanence. Because that true permanence is not different from the impermanent permanence, and is beyond the emotions, it is called true permanence. Therefore, the sutra says: 'Defiled without being defiled' clarifies that permanence creates impermanence; 'Defiled but not defiled' clarifies that it does not lose permanence when creating impermanence. Question: Since the scriptures focus on...
異無常之常故。說真如為凝然常者。何故不就不異常之無常故。說真如為無常耶。答教中亦說此義。故經云。如來藏受苦樂。與因俱若生若滅。論云。自性清凈心。因無明風動成染心等。以此教理故知。真如不異常之無常故。隨緣隱體。是非有也。問真如是不生滅法。既不異無常之常故說為常。不異常之無常故。得說無常者。亦可依他是生滅法。亦應得有不異常之無常不異無常之常義耶。答亦得有也。何者。以諸緣起無常之法。即無自性方成緣起。是故不異常性而得無常。故經云。不生不滅是無常義。此則不異於常成無常也。又以諸緣起即無自性。非滅緣起方說無性。是則不異無常之常也。故經云。色即是空。非色滅空故。又云。眾生即涅槃。不復更滅等。此中二義與真中二義。相配可知。此即真俗雙融二而無二。故智論云。智障極盲闇。謂真俗別執。此之謂也。是故若執真如同情所謂而凝然常者。即不隨緣隱其自體不假了因。即墮常過。又若不隨緣成於染凈。染凈等法即無所依。無所依有法又墮常也。以染凈法皆無自體賴真立故。二斷過者。如情之有即非真有。非真有故即斷有也。又若有者。即不隨染凈。染凈諸法既無自體。真又不隨不得有法。亦是斷也。第二執無者。亦有二過失。一常過者。謂無真如生死無依。
【現代漢語翻譯】 現代漢語譯本 因為『常』（nitya）與『無常』（anitya）的『常』不同，所以說『真如』（Tathata）是凝然不變的『常』。那麼，為什麼不就『不異常』的『無常』，而說『真如』是『無常』呢？ 回答：教義中也說了這個道理。所以經典上說：『如來藏』（Tathagatagarbha）感受苦樂，與因一同生滅。論典中說：『自性清凈心』（svabhavacitta-prakrti）因無明風動而成為染心等。根據這些教理可知，『真如』不異於『無常』的『常』，所以隨緣隱沒本體，這是『非有』的道理。 問：『真如』是不生不滅之法，既然不異於『無常』的『常』，所以說它是『常』。那麼，不異於『常』的『無常』，就可以說是『無常』嗎？也可以依據他法是生滅之法，也應該有不異於『無常』的『常』，不異於『常』的『無常』的意義嗎？ 答：也可以有。為什麼呢？因為諸緣起『無常』之法，即無自性才能成就緣起。所以不異於『常性』而得『無常』。所以經典上說：『不生不滅是無常義』。這就是不異於『常』而成就『無常』。 又因為諸緣起即無自性，不是滅了緣起才說無自性。這就是不異於『無常』的『常』。所以經典上說：『色即是空』（rupa is sunyata），不是色滅了才是空。又說：『眾生即涅槃』（sattva is nirvana），不再需要滅度等等。這裡面的兩種意義與『真』中的兩種意義，相互配合就可以理解。這就是真俗雙融，二而不二。所以《智論》說：『智障極盲闇，謂真俗別執』，說的就是這個道理。 因此，如果執著『真如』如同情識所說的那樣，是凝然不變的『常』，那麼就不隨緣隱沒它的自體，不假借了因，就墮入了『常』的過失。又如果『真如』不隨緣成就染凈，那麼染凈等法就沒有所依。沒有所依的有法又會墮入『常』的過失。因為染凈法都沒有自體，依賴『真如』才能成立。 二、斷滅的過失：如同情識所『有』，就不是『真有』。不是『真有』，就是斷滅『有』。又如果『真如』是『有』，就不隨順染凈。染凈諸法既然沒有自體，『真如』又不隨順，就不能有法，這也是斷滅。 第二，執著『無』，也有兩種過失：一、『常』的過失：認為沒有『真如』，生死就沒有所依。
【English Translation】 English version Because the 'nitya' (permanence) of 'anitya' (impermanence) is different, it is said that 'Tathata' (Suchness) is the unchanging 'nitya'. Then, why not say that 'Tathata' is 'anitya' because of the 'anitya' that is 'not different from the permanent'? Answer: The teachings also explain this principle. Therefore, the sutras say: 'Tathagatagarbha' (the Womb of the Thus-Come One) experiences suffering and joy, arising and ceasing together with causes. The treatises say: 'Svabhavacitta-prakrti' (the naturally pure mind) becomes defiled mind, etc., due to the movement of the wind of ignorance. According to these teachings, it is known that 'Tathata' is not different from the 'nitya' of 'anitya', so it conceals its essence according to conditions, which is the principle of 'non-existence'. Question: 'Tathata' is the Dharma of non-arising and non-ceasing. Since it is not different from the 'nitya' of 'anitya', it is said to be 'nitya'. Then, can it be said that 'anitya' is 'anitya' because it is not different from 'nitya'? Can it also be based on other dharmas being the dharmas of arising and ceasing, and should there also be the meaning of 'nitya' that is not different from 'anitya', and 'anitya' that is not different from 'nitya'? Answer: It can also be. Why? Because the dharmas of 'anitya' that arise from conditions can only accomplish conditioned arising if they are without self-nature. Therefore, 'anitya' is obtained without being different from 'nityata' (the nature of permanence). Therefore, the sutras say: 'Non-arising and non-ceasing is the meaning of impermanence.' This is accomplishing 'anitya' without being different from 'nitya'. Also, because all conditioned arising is without self-nature, it is not that self-nature is spoken of only after conditioned arising ceases. This is 'nitya' without being different from 'anitya'. Therefore, the sutras say: 'Rupa is sunyata' (form is emptiness), it is not that emptiness is only after form ceases. It also says: 'Sattva is nirvana' (sentient beings are nirvana), no longer needing extinction, etc. The two meanings here can be understood by matching them with the two meanings in 'Tathata'. This is the fusion of truth and convention, two but not two. Therefore, the Treatise on the Great Perfection of Wisdom says: 'The obstruction of wisdom is extremely blind and dark, referring to the separate attachment to truth and convention,' which is what it means. Therefore, if one clings to 'Tathata' as the unchanging 'nitya' as described by emotions and thoughts, then it will not conceal its own essence according to conditions, and will not rely on the cause of understanding, and will fall into the fault of 'nitya'. Also, if 'Tathata' does not accomplish defilement and purity according to conditions, then the dharmas of defilement and purity will have nothing to rely on. The existing dharmas without reliance will also fall into the fault of 'nitya'. Because the dharmas of defilement and purity have no self-nature, they can only be established by relying on 'Tathata'. Second, the fault of annihilation: Just like the 'existence' of emotions and thoughts, it is not 'true existence'. Not being 'true existence' is the annihilation of 'existence'. Also, if 'Tathata' is 'existence', it will not follow defilement and purity. Since the dharmas of defilement and purity have no self-nature, and 'Tathata' does not follow them, there can be no dharmas, which is also annihilation. Second, clinging to 'non-existence' also has two faults: First, the fault of 'nitya': Thinking that there is no 'Tathata', there is no reliance for samsara.
無依有法即是常也。又無真如聖智無因。亦即常也。又無所依不得有法。即是斷也。又執真如是無。亦即斷也。第三執亦有亦無者。具上諸失。謂真如無二。而雙計有無。心所計有無非稱于真。失彼真理故是斷也。若謂如彼所計以為真者。以無理有真。是即常也。第四非有非無者。戲論于真。是妄情故失於真理。即是斷也。戲論有真而謂為真者。理無有真故是常也。第二依他起中。若執有者亦有二失。一常過。謂已有體不藉緣故。無緣有法即是常也。又由執有即不藉緣。不藉緣故不得有法。即是斷也。問若說依他性是有義。便有失者。何故攝論等。說依他性以為有耶。答聖說依他以為有者。此即不異空之有。何以故。從眾緣無體性故。一一緣中無作者故。由緣無作方得緣起。是故即非之有。名依他有。是則聖者不動真際建立諸法。若謂依他如言有者。即緣起有性。緣若有性即不相藉。不相藉故即壞依他。壞依他者良由執有。是故。汝意恐墮空斷。勵力立有。不謂不達緣所起法無自性故。即壞緣起便墮空無斷依他故也。二若執無者亦有二失。若謂依他是無法者。即緣無所起。無所起故不得有法。即是斷也。問若說緣生為空無故。即墮斷者。何故中論等內。廣說緣生為畢竟空耶。答聖說緣生以為空者。此即不異有之空也。
【現代漢語翻譯】 現代漢語譯本 無所依而有法，這便是『常』（永恒不變）的含義。此外，若認為『真如』（Tathata，事物的真實如是之相）和『聖智』（Aryajnana，聖者的智慧）沒有原因，這也屬於『常』。反之，若無所依憑，卻認為存在某種法則，這便是『斷』（斷滅見）。同樣，若執著于認為『真如』是『無』，也屬於『斷』。第三種執著，即認為『亦有亦無』，則包含了上述所有錯誤。因為『真如』是無二的，而同時計較『有』和『無』，這種心識上的計較並不能真實地反映『真如』，因此喪失了真理，屬於『斷』。如果認為這種計較是真實的，那麼以無理為真，就屬於『常』。第四種執著，即『非有非無』，是對『真如』的戲論，因為是虛妄的情感，所以喪失了真理，屬於『斷』。如果戲論『有真』並認為它是真實的，那麼在道理上是不可能有真實的，所以屬於『常』。 第二，在『依他起』（Paratantra-utpāda，緣起性）中，如果執著于『有』，也會有兩種過失。一是『常』的過失，即認為它已經有了自體，不需要依靠因緣。不需要因緣而存在的法，就是『常』。又因為執著于『有』，就不需要依靠因緣；不需要依靠因緣，就不能有法，這就屬於『斷』。問：如果說『依他性』是『有』的含義，就會有這些過失，那麼為什麼《攝大乘論》（Mahāyānasaṃgraha）等經典，卻說『依他性』是『有』呢？答：聖者說『依他』是『有』，這與『空』（Sunyata，空性）的『有』並不矛盾。為什麼呢？因為它從眾多因緣而生，沒有自性。在每一個因緣中，都沒有作者。因為因緣沒有作者，才能有緣起。所以，這是一種『非有』的『有』，稱為『依他有』。因此，聖者在不動的真理基礎上建立諸法。如果認為『依他』如言語所說是『有』，那麼緣起就有了自性。緣起如果有了自性，就不需要互相依賴。不需要互相依賴，就破壞了『依他』。破壞『依他』的原因，就是執著于『有』。所以，你擔心落入『空斷』，努力地建立『有』，卻沒有認識到因緣所生的法沒有自性，因此破壞了緣起，就落入了『空無斷』的『依他』。 二，如果執著于『無』，也有兩種過失。如果認為『依他』是無法，那麼因緣就沒有所生。沒有所生，就不能有法，這就屬於『斷』。問：如果說緣生是空無，就會落入『斷』，那麼為什麼《中論》（Mūlamadhyamakakārikā）等經典中，廣泛地說緣生是畢竟空呢？答：聖者說緣生是『空』，這與『有』的『空』並不矛盾。
【English Translation】 English version To be without reliance and yet possess a law is 'constancy' (nitya). Furthermore, to consider 'Tathata' (真如, the suchness or thusness of things) and 'Aryajnana' (聖智, noble wisdom) as without cause is also 'constancy'. Conversely, to be without reliance and yet claim the existence of a law is 'cessation' (uccheda). Similarly, clinging to the notion that 'Tathata' is 'non-existence' is also 'cessation'. The third clinging, which is 'both existence and non-existence', contains all the aforementioned errors. Because 'Tathata' is non-dual, yet one simultaneously calculates 'existence' and 'non-existence', this mental calculation does not truly reflect 'Tathata', thus losing the truth and belonging to 'cessation'. If one considers this calculation to be true, then to take the unreasonable as truth is 'constancy'. The fourth clinging, which is 'neither existence nor non-existence', is a playful debate about truth, and because it is a false emotion, it loses the truth and is 'cessation'. If one playfully debates 'having truth' and considers it to be true, then in principle there can be no truth, so it is 'constancy'. Secondly, within 'Paratantra-utpāda' (依他起, dependent origination), if one clings to 'existence', there are also two faults. One is the fault of 'constancy', which is to believe that it already has its own essence and does not need to rely on conditions. A law that exists without conditions is 'constancy'. Also, because of clinging to 'existence', one does not need to rely on conditions; not needing to rely on conditions means there can be no law, which is 'cessation'. Question: If saying 'dependent nature' has the meaning of 'existence' leads to these faults, then why do scriptures like the 'Mahāyānasaṃgraha' (攝大乘論) say that 'dependent nature' is 'existence'? Answer: When the sages say that 'dependence' is 'existence', this does not contradict the 'existence' of 'Sunyata' (空, emptiness). Why? Because it arises from numerous conditions and has no self-nature. In each condition, there is no creator. Because conditions have no creator, there can be dependent origination. Therefore, this is an 'existence' that is 'non-existence', called 'dependent existence'. Therefore, the sages establish all dharmas on the basis of unchanging truth. If one believes that 'dependence' is 'existence' as the words say, then dependent origination has self-nature. If dependent origination has self-nature, then it does not need to rely on each other. Not needing to rely on each other destroys 'dependence'. The reason for destroying 'dependence' is clinging to 'existence'. Therefore, you fear falling into 'empty cessation' and strive to establish 'existence', but you do not realize that the dharma arising from conditions has no self-nature, so you destroy dependent origination and fall into the 'empty non-existence' of 'dependence'. Secondly, if one clings to 'non-existence', there are also two faults. If one believes that 'dependence' is without law, then conditions have nothing to produce. Without production, there can be no law, which is 'cessation'. Question: If saying that dependent origination is empty and without existence leads to 'cessation', then why do scriptures like the 'Mūlamadhyamakakārikā' (中論) extensively say that dependent origination is ultimately empty? Answer: When the sages say that dependent origination is 'empty', this does not contradict the 'emptiness' of 'existence'.
何以故。以法從緣生方說無性。是故緣生有者方得為空。若不爾者無緣生因。以何所以而得言空。是故不異有之空名緣生空。此即聖者不動緣生說實相法也。若謂緣生如言空者。即無緣生。無緣生故即無空理。無空理者良由執空。是故汝意恐墮有見。猛勵立空。不謂不達無性緣生故。即失性空。失性空故還墮情中惡趣空也。問若由依他有二義故。是則前代諸論師。各述一義融攝依他不相違者。何故後代論師。如清辯等。各執一義互相破耶。答此乃相成非相破也。何者。為末代有情根機漸鈍聞說依他是其有義。不達彼是不異空之有故。即執以為如謂之有也。是故清辯等。破依他有令至於無。至畢竟無方乃得彼依他之有。若不至此徹底性空。即不得成依他之有。是故為成有故破于有也。又彼有情聞說依他畢竟性空。不達彼是不異有之空故。即執以為如謂之空。是故護法等。破彼謂空以存幻有。幻有立故方乃得彼不異有之空。以若有滅非真空故。是故為成空故破于空也。以色即是空清辯義立。空即是色護法義存。二義镕融舉體全攝。若無後代論師以二理交徹全體相奪。無由得顯甚深緣起依他性法。是故相破反相成也。是故如情執無即是斷過。又若說無法為依他者。無法非緣。非緣之法即墮常也。第三亦有亦無者。具上諸失。
【現代漢語翻譯】 現代漢語譯本：為什麼呢？因為法是從因緣和合而生，所以才說它是無自性的。因此，因緣和合而生起的事物，才能被認為是空性。如果不是這樣，沒有因緣生起的因，又憑什麼說它是空性呢？所以，不異於有的空，才被稱為緣生空。這就是聖者在不動搖因緣生起的情況下，所說的真實相法。如果認為緣生就像言語上的空一樣，那就沒有緣生了。沒有緣生，就沒有空性的道理。沒有空性的道理，是因為執著于空。所以，你的意思是害怕落入有見的偏執，所以極力主張空。卻沒有想到不通達無自性的緣生，就會失去自性空。失去自性空，就會重新落入情識中的惡趣空。問：如果因為依他起有二種含義，那麼，前代的論師各自闡述一種含義，融合依他起而不互相違背，為什麼後代的論師，如清辯等，各自執著一種含義而互相破斥呢？答：這實際上是互相成就，而不是互相破斥。為什麼呢？因為末代的眾生根器逐漸遲鈍，聽到說依他起是『有』的含義，卻不明白這個『有』是不異於空的『有』，就執著地認為它就像通常所說的『有』一樣。所以，清辯等人破斥依他起『有』，使之歸於『無』。達到徹底的『無』，才能真正理解依他起的『有』。如果不達到這種徹底的自性空，就不能成就依他起的『有』。所以，是爲了成就『有』才破斥『有』。又，那些眾生聽到說依他起畢竟是空性，卻不明白這個『空』是不異於『有』的『空』，就執著地認為它就像通常所說的『空』一樣。所以，護法等人破斥那種認為『空』的觀點，以儲存幻有的存在。幻有成立了，才能真正理解不異於『有』的『空』。因為如果『有』滅絕了，就不是真正的空性。所以，是爲了成就『空』才破斥『空』。色即是空，是清辯的義理；空即是色，是護法的義理。兩種義理融合在一起，整體都被包含其中。如果沒有後代的論師用兩種道理互相滲透、整體互相爭奪，就沒有辦法彰顯甚深的緣起依他性法。所以，互相破斥反而互相成就。所以，像情識執著于『無』，就是斷滅的過失。又，如果說沒有法是依他起，沒有法就不是因緣。不是因緣的法就落入常。第三種，亦有亦無，就具備了以上所有的過失。 問：如果因為依他有二義故。是則前代諸論師。各述一義融攝依他不相違者。何故後代論師。如清辯等。各執一義互相破耶。答：此乃相成非相破也。何者。為末代有情根機漸鈍聞說依他是其有義。不達彼是不異空之有故。即執以為如謂之有也。是故清辯等。破依他有令至於無。至畢竟無方乃得彼依他之有。若不至此徹底性空。即不得成依他之有。是故為成有故破于有也。又彼有情聞說依他畢竟性空。不達彼是不異有之空故。即執以為如謂之空。是故護法等。破彼謂空以存幻有。幻有立故方乃得彼不異有之空。以若有滅非真空故。是故為成空故破于空也。以色即是空清辯義立。空即是色護法義存。二義镕融舉體全攝。若無後代論師以二理交徹全體相奪。無由得顯甚深緣起依他性法。是故相破反相成也。是故如情執無即是斷過。又若說無法為依他者。無法非緣。非緣之法即墮常也。第三亦有亦無者。具上諸失。
【English Translation】 English version: Why is that? Because phenomena arise from conditions, therefore it is said to be without inherent existence (svabhava). Thus, that which arises from conditions can be considered emptiness (sunyata). If it were not so, without a cause for conditioned arising, how could one speak of emptiness? Therefore, the emptiness that is not different from existence is called conditioned emptiness. This is the true nature of phenomena (dharmata) spoken by the noble ones without wavering from conditioned arising. If one thinks that conditioned arising is like emptiness in words, then there is no conditioned arising. Without conditioned arising, there is no principle of emptiness. Without the principle of emptiness, it is because of clinging to emptiness. Therefore, your intention is to fear falling into the view of existence, so you vigorously establish emptiness. But without realizing that conditioned arising is without inherent existence, one loses the emptiness of inherent existence. Losing the emptiness of inherent existence, one falls back into the emotional, evil emptiness. Question: If, because of dependent origination (依他, paratantra), there are two meanings, then why did the previous masters each expound one meaning, integrating dependent origination without contradicting each other, while later masters, such as Qingbian (清辯, Bhavaviveka), each cling to one meaning and refute each other? Answer: This is actually mutual accomplishment, not mutual refutation. Why? Because sentient beings of the later age have increasingly dull faculties. Hearing that dependent origination has the meaning of 'existence,' they do not understand that this 'existence' is not different from emptiness, so they cling to it as if it were the usual 'existence.' Therefore, Qingbian and others refute the 'existence' of dependent origination, causing it to return to 'non-existence.' Only by reaching complete 'non-existence' can one truly understand the 'existence' of dependent origination. If one does not reach this thorough emptiness of inherent existence, one cannot accomplish the 'existence' of dependent origination. Therefore, it is to accomplish 'existence' that they refute 'existence.' Also, those sentient beings hear that dependent origination is ultimately empty in nature, but they do not understand that this 'emptiness' is not different from the 'existence,' so they cling to it as if it were the usual 'emptiness.' Therefore, Dharmapala (護法) and others refute that view of 'emptiness' in order to preserve illusory existence. Only when illusory existence is established can one truly understand the 'emptiness' that is not different from 'existence.' Because if 'existence' is extinguished, it is not true emptiness. Therefore, it is to accomplish 'emptiness' that they refute 'emptiness.' 'Form is emptiness' is the meaning established by Qingbian; 'Emptiness is form' is the meaning preserved by Dharmapala. The two meanings are fused together, and the whole is completely encompassed. If there were no later masters who used the two principles to interpenetrate and mutually contend for the whole, there would be no way to reveal the profound dependent origination and the nature of dependent origination. Therefore, mutual refutation is actually mutual accomplishment. Therefore, like emotional clinging to 'non-existence,' it is the fault of annihilation. Also, if one says that no phenomenon is dependent origination, then no phenomenon is a condition. A phenomenon that is not a condition falls into permanence. The third, 'both existence and non-existence,' has all the above faults. Question: If, because of dependent origination there are two meanings, then why did the previous masters each expound one meaning, integrating dependent origination without contradicting each other, while later masters, such as Qingbian, each cling to one meaning and refute each other? Answer: This is actually mutual accomplishment, not mutual refutation. Why? Because sentient beings of the later age have increasingly dull faculties. Hearing that dependent origination has the meaning of 'existence,' they do not understand that this 'existence' is not different from emptiness, so they cling to it as if it were the usual 'existence.' Therefore, Qingbian and others refute the 'existence' of dependent origination, causing it to return to 'non-existence.' Only by reaching complete 'non-existence' can one truly understand the 'existence' of dependent origination. If one does not reach this thorough emptiness of inherent existence, one cannot accomplish the 'existence' of dependent origination. Therefore, it is to accomplish 'existence' that they refute 'existence.' Also, those sentient beings hear that dependent origination is ultimately empty in nature, but they do not understand that this 'emptiness' is not different from the 'existence,' so they cling to it as if it were the usual 'emptiness.' Therefore, Dharmapala and others refute that view of 'emptiness' in order to preserve illusory existence. Only when illusory existence is established can one truly understand the 'emptiness' that is not different from 'existence.' Because if 'existence' is extinguished, it is not true emptiness. Therefore, it is to accomplish 'emptiness' that they refute 'emptiness.' 'Form is emptiness' is the meaning established by Qingbian; 'Emptiness is form' is the meaning preserved by Dharmapala. The two meanings are fused together, and the whole is completely encompassed. If there were no later masters who used the two principles to interpenetrate and mutually contend for the whole, there would be no way to reveal the profound dependent origination and the nature of dependent origination. Therefore, mutual refutation is actually mutual accomplishment. Therefore, like emotional clinging to 'non-existence,' it is the fault of annihilation. Also, if one says that no phenomenon is dependent origination, then no phenomenon is a condition. A phenomenon that is not a condition falls into permanence. The third, 'both existence and non-existence,' has all the above faults.
可以準之。問若據上來所說。依他起性有無偏取。此應不可。雙取有無應契道理。如何亦有具上失耶。答依他起性中。雖具彼有無之理。然全體交徹空有俱融。而如所計亦有亦無者。即成相違具上失也。第四非有非無者。戲論緣起亦非理也。何者。以其執者于有無中所計不成故。即以情謂非有非無。為道理也。此既非理。亦具上失。思以準之。第三遍計所執性中。若計所執為有者有二過失。謂若所執是其有者。聖智所照理應不空。即是常也。若妄執遍計于理有者。即失情有。故是斷過也。二若執遍計為情無者。即凡夫迷倒不異於聖。即是常也。亦即無凡故是斷也。又既無迷亦即無悟。亦無悟故即無聖人。亦是斷也。三亦有亦無者。性既無二。而謂有無即相違故。具上失也。四非有非無者。戲論遍計亦具上失。準以知之。第二執成過竟。第三顯示其義者。真如是有義。以迷悟所依故。又不空義故。不可壞故。余如上說。又真如是空義。以離相故。隨緣故。對染故。余亦如上。又真如是亦有亦無義。以具德故。違順自在故。镕融故。又是非有非無義。以二不二故。定取不得故。余翻說準上知之。二依他是有義。緣成故無性故。余準前知。依他是無義。以緣成無性故。亦準前知。依他是亦有亦無義。以緣成無性故準前。依他
是非有非無義。以二不二故隨取一不得故準前。三遍計是有。約情故。遍計是無。約理故。遍計是亦有亦無。由是所執故。遍計是非有非無。由是所執故。余準前思之。上來別明三性竟。第二總說者。三性一際舉一全收。真妄互融。性無障礙。如攝論婆羅門問經中言。世尊。依何義說如是言。如來不見生死不見涅槃。于依他中分別性及真實性生死涅槃。依無差別義。何以故。此依他性。由分別一分成生死。由真實一分成涅槃。釋曰。依他性非生死。由此性因真實成涅槃故。此性非涅槃。何以故。此性由分別一分即是生死。是故不可定說一分。若見一分余分性不異。是故不見生死。亦不見涅槃。由此意故。如來答婆羅門如此。又云。阿毗達磨修多羅中。世尊說法有三種。一染污分。二清凈分。三染污清凈分。依何義說此三分。于依他性中。分別性為染污分。真實性為清凈分。依他性為染污清凈分。依此義說三分。釋曰。阿毗達磨修多羅中說。分別性以煩惱為性。真實性以清凈分為性。依他性由具兩分。以二性為性。故說法有三種。一煩惱為分。二清凈為分。三二法為分。依此義故作此說也。此上論文。又明真該妄末無不稱。真妄徹真源體無不寂。真妄交徹二分雙融無礙全攝。思之可見。◎第二緣起因門六義法。將釋此義
【現代漢語翻譯】 現代漢語譯本 『是有』、『非有』、『是無』、『非無』的意義。因為『二』與『不二』的緣故，隨意取一都不可得，依照前面的解釋。 『遍計所執性』是『有』，從情識的角度來說。 『遍計所執性』是『無』，從真理的角度來說。 『遍計所執性』是『亦有亦無』，因為它是所執著的。 『遍計所執性』是『非有非無』，因為它是所執著的。其餘的可以參照前面的思路來理解。以上分別說明了三自性。 第二，總的來說，三自性是一體的，舉一則全部包含。真妄相互融合，自性沒有障礙。如同《攝大乘論·婆羅門問經》中所說：『世尊，依據什麼意義說這樣的話：如來不見生死，不見涅槃？于依他起性中分別自性及真實性、生死涅槃，依據無差別義。為什麼呢？這依他起性，由分別的一部分成為生死，由真實的一部分成為涅槃。』 解釋說：『依他起性』不是生死，因為此性因真實而成就涅槃。此性不是涅槃，為什麼呢？此性由分別的一部分即是生死。所以不可定說一部分。若見一部分，其餘部分的自性沒有差異。所以不見生死，也不見涅槃。因為這個意思，如來如此回答婆羅門。 又說：『《阿毗達磨經》中，世尊說法有三種：一、染污分；二、清凈分；三、染污清凈分。依據什麼意義說這三分？于依他起性中，分別性為染污分，真實性為清凈分，依他起性為染污清凈分。依據這個意義說三分。』 解釋說：『《阿毗達磨經》中說，分別性以煩惱為自性，真實性以清凈分為自性，依他起性由具足兩分，以二性為自性。所以說法有三種：一、煩惱為分；二、清凈為分；三、二法為分。依據這個意義而作此說。』 以上論文，又說明真如涵蓋妄法，沒有不相稱的；真妄貫穿真如之源，本體沒有不寂靜的；真妄交相貫穿，二分雙重融合，沒有障礙，全部包含。思考就可以明白。 ◎第二，緣起因門六義法。將要解釋這個意義。
【English Translation】 English version The meaning of 'is', 'is not', 'is not', 'is not not'. Because of 'two' and 'not two', it is impossible to take one at will, according to the previous explanation. 'Parikalpita-svabhava (遍計所執性, the nature of what is completely conceptualized)' is 'is', from the perspective of emotion. 'Parikalpita-svabhava' is 'is not', from the perspective of truth. 'Parikalpita-svabhava' is 'both is and is not', because it is what is clung to. 'Parikalpita-svabhava' is 'neither is nor is not', because it is what is clung to. The rest can be understood by referring to the previous ideas. The above separately explains the three self-natures. Second, in general, the three self-natures are one, and mentioning one includes all. Truth and delusion merge with each other, and self-nature has no obstacles. As it is said in the Samdhinirmocana Sutra (攝大乘論) - Brahman Question Sutra (婆羅門問經): 'World Honored One, according to what meaning do you say such words: The Tathagata (如來) does not see birth and death, and does not see Nirvana (涅槃)? In paratantra-svabhava (依他起性, the nature of dependence on others), distinguish between self-nature and true nature, birth and death, and Nirvana, according to the meaning of non-difference. Why? This paratantra-svabhava, a part of which becomes birth and death due to discrimination, and a part of which becomes Nirvana due to truth.' The explanation says: 'Paratantra-svabhava' is not birth and death, because this nature achieves Nirvana because of truth. This nature is not Nirvana, why? This nature is a part of which is birth and death due to discrimination. Therefore, it is impossible to say a part definitively. If one part is seen, the self-nature of the remaining parts is no different. Therefore, birth and death are not seen, nor is Nirvana seen. Because of this meaning, the Tathagata answered the Brahman in this way. It also says: 'In the Abhidhamma Sutra (阿毗達磨經), the World Honored One's teachings are of three types: first, the defiled part; second, the pure part; third, the defiled and pure part. According to what meaning are these three parts spoken of? In paratantra-svabhava, the discriminated nature is the defiled part, the true nature is the pure part, and paratantra-svabhava is the defiled and pure part. According to this meaning, the three parts are spoken of.' The explanation says: 'In the Abhidhamma Sutra, it is said that the discriminated nature has affliction as its nature, the true nature has purity as its part, and paratantra-svabhava has both parts, with the two natures as its nature. Therefore, there are three types of teachings: first, affliction as a part; second, purity as a part; third, the two dharmas as a part. According to this meaning, this statement is made.' The above thesis also explains that true thusness covers delusion, and there is nothing that does not match; truth and delusion penetrate the source of true thusness, and the substance is not without stillness; truth and delusion penetrate each other, the two parts are doubly integrated, without obstacles, and all are included. Thinking about it will make it clear. ◎Second, the six meanings of the causal door of dependent origination. This meaning will be explained.
六門分別。一釋相。二建立。三句數。四開合。五融攝。六約教。第一門中有二。初列名。次釋相。初列名者。謂一切因皆有六義。一空有力不待緣。二空有力待緣。三空無力待緣。四有有力不待緣。五有有力待緣。六有無力待緣。二釋相者。初者是剎那滅義。何以故。由剎那滅故。即顯無自性。是空也。由此滅故果法得生。是有力也。然此謝滅非由緣力故。云不待緣也。二者是俱有義。何以故。由俱有故方有。即顯是不有是空義也。俱故能成有是有力也。俱故非孤是待緣也。三者是待眾緣義。何以故。由無自性故是空也。因不生緣生故是無力也。即由此義故是待緣也。四者決定義。何以故。由自類不改故是有義。能自不改而生果故。是有力義。然此不改非由緣力故。是不待緣義也。五者引自果義。何以故。由引現自果。是有力義。雖待緣方生。然不生緣果。是有力義。即由此故是待緣義也。六者是恒隨轉義。何以故。由隨他故不可無。不能違緣故無力用。即由此故是待緣也。是故攝論為顯此六義而說偈言。剎那滅．俱有．恒隨轉。應知決定待眾緣唯能引自果。第二建立者。問何以故。定說六義不增至七。不減至五耶。答為正因對緣。唯有三義。一因有力不待緣。全體生故。不雜緣力故。二因有力待緣。相資發故。三
【現代漢語翻譯】 現代漢語譯本 六門分別：一、解釋體相。二、建立分類。三、句子的數量。四、展開與合攏。五、融合與攝受。六、依據教義。第一門中包含兩部分：首先列出名稱，其次解釋體相。首先，列出名稱，指的是一切因都有六種含義：一、空性且具有力量，不依賴外緣。二、空性且具有力量，依賴外緣。三、空性且沒有力量，依賴外緣。四、有自性且具有力量，不依賴外緣。五、有自性且具有力量，依賴外緣。六、有自性且沒有力量，依賴外緣。 其次，解釋體相：第一種是剎那生滅的含義。為什麼這樣說呢？因為剎那生滅，就顯示了沒有自性，這就是空性。由於這種生滅，果法才得以產生，這就是具有力量。然而，這種消逝和滅亡不是由於外緣的力量，所以說不依賴外緣。第二種是共同存在的含義。為什麼這樣說呢？因為共同存在才會有，這就顯示了不是有，是空性的含義。共同存在才能成就事物，這就是具有力量。共同存在不是孤立的，所以是依賴外緣。第三種是依賴眾多因緣的含義。為什麼這樣說呢？因為沒有自性，所以是空性。因不生，緣生，所以是沒有力量。正因為這個含義，所以是依賴外緣。第四種是決定的含義。為什麼這樣說呢？因為自身類別不會改變，所以是有自性的含義。能夠自身不改變而產生結果，所以是具有力量的含義。然而，這種不改變不是由於外緣的力量，所以是不依賴外緣。第五種是引生自身結果的含義。為什麼這樣說呢？因為引生顯現自身的結果，所以是具有力量的含義。雖然依賴外緣才能產生，但不產生外緣的結果，所以是具有力量的含義。正因為這個原因，所以是依賴外緣。第六種是恒常隨順轉變的含義。為什麼這樣說呢？因為隨順其他事物，所以不可或缺，不能違背外緣，所以沒有力量。正因為這個原因，所以是依賴外緣。因此，《攝大乘論》爲了闡明這六種含義而說了偈頌：『剎那滅、俱有、恒隨轉，應當知道決定、依賴眾多因緣，只能引生自身的結果。』 第二，建立分類：問：為什麼一定要說六種含義，不多到七種，也不少到五種呢？答：爲了正因對外緣，只有三種含義：一、因具有力量，不依賴外緣，因為是全體產生，不混雜外緣的力量。二、因具有力量，依賴外緣，因為相互資助才能引發。
【English Translation】 English version Sixfold distinctions: 1. Explanation of characteristics (相, xiang). 2. Establishment of categories (建立, jianli). 3. Number of phrases (句數, jushu). 4. Opening and closing (開合, kaihe). 5. Integration and inclusion (融攝, rongshe). 6. According to teachings (約教, yuejiao). The first section contains two parts: first, listing the names; second, explaining the characteristics. First, listing the names means that all causes have six meanings: 1. Empty (空, kong) and powerful, not dependent on conditions. 2. Empty and powerful, dependent on conditions. 3. Empty and powerless, dependent on conditions. 4. Existing (有, you) and powerful, not dependent on conditions. 5. Existing and powerful, dependent on conditions. 6. Existing and powerless, dependent on conditions. Second, explaining the characteristics: The first is the meaning of momentary cessation (剎那滅, chanamie). Why is this so? Because of momentary cessation, it reveals no self-nature (自性, zixing), which is emptiness. Because of this cessation, the resultant dharma (果法, guofa) can arise, which is powerful. However, this passing away is not due to the power of conditions, so it is said to be not dependent on conditions. The second is the meaning of co-existence (俱有, juyou). Why is this so? Because there is existence only through co-existence, which reveals that it is not existence, but the meaning of emptiness. Co-existence can accomplish existence, which is powerful. Co-existence is not isolated, so it is dependent on conditions. The third is the meaning of depending on numerous conditions (待眾緣, daizhongyuan). Why is this so? Because there is no self-nature, it is emptiness. Because the cause does not arise, but the conditions arise, it is powerless. Precisely because of this meaning, it is dependent on conditions. The fourth is the meaning of determination (決定, jueding). Why is this so? Because its own category does not change, it is the meaning of existence. Being able to produce results without changing itself is the meaning of being powerful. However, this unchanging is not due to the power of conditions, so it is the meaning of not depending on conditions. The fifth is the meaning of leading to its own result (引自果, yinziguo). Why is this so? Because it leads to the manifestation of its own result, it is the meaning of being powerful. Although it depends on conditions to arise, it does not produce the result of conditions, so it is the meaning of being powerful. Precisely because of this, it is the meaning of depending on conditions. The sixth is the meaning of constant following and transformation (恒隨轉, hengsuizhuan). Why is this so? Because it follows others, it cannot be absent, and it cannot violate conditions, so it has no power. Precisely because of this, it is the meaning of depending on conditions. Therefore, the She Lun (攝論, She Lun) says in a verse to clarify these six meanings: 'Momentary cessation, co-existence, constant following and transformation, one should know determination, depending on numerous conditions, only able to lead to its own result.' Second, establishing categories: Question: Why must there be six meanings, not increasing to seven or decreasing to five? Answer: For the right cause (正因, zhengyin) in relation to conditions, there are only three meanings: 1. The cause is powerful and not dependent on conditions, because it is produced entirely and does not mix with the power of conditions. 2. The cause is powerful and dependent on conditions, because they mutually assist each other to arise.
因無力待緣。全不作故。因歸緣故。又由上三義因中各有二義。謂空義有義。二門各有三義。唯有六故不增減也。問何故不立第四句無力不待緣義耶。答以彼非是因義故不立。思之可見。問待緣者待何等緣。答待因事之外增上等三緣。不取自六義更互相待耳。問因望緣得有六義。未知緣對因亦有六義不。答此有二義。增上緣望自增上果得有六義。以還是親因攝故。望他果成疏緣故不具六。親因望他亦爾。問果中有六義不。答果中唯有空有二義。謂從他生無體性。故是空義。酬因有故是有義。若約互為因果義說。即此一法為他因時具斯六義。與他作果時即唯有二義。是故六義唯在因中。問若爾。現行為種因。豈得有六義。答隨勝緣不具。如論說。種子有六義。此約初教。若緣起秘密義。皆具此六義。約終教。以此教中六七識等。亦是如來藏隨緣義。無別自性。是故六七識亦具本識中六義也。思之可見。第三句數料揀者有二種。一約體。二約用初約體有無而有四句。一是有。謂決定義。二是無。謂剎那滅義。三亦有亦無。謂合彼引自果及俱有無二是也。四非有非無。謂合彼恒隨轉及彼待眾緣無二是也。就用四句者。由合彼恒隨轉及待眾緣無二故。是不自生也。由合彼剎那滅及決定無二故。不他生也。由合彼俱有及引自果無
【現代漢語翻譯】 現代漢語譯本 因無力而不能等待因緣。完全不造作。因為歸於因緣的緣故。又因為以上三種意義，因中各有兩種意義，即空義和有義。兩門各有三種意義。只有六種，所以不增不減。問：為什麼不設立第四句『無力不待緣』的意義呢？答：因為它不是因的意義，所以不設立。仔細思考就可以明白。問：『待緣』是等待什麼樣的因緣呢？答：等待因事之外的增上緣等三種緣。不取自身六義互相等待。問：因相對於緣有六種意義，不知道緣相對於因也有六種意義嗎？答：這有兩種情況。增上緣相對於自身的增上果可以有六種意義，因為它還是親因所攝。相對於其他的果，成為疏遠的緣，所以不具備六種意義。親因相對於其他的果也是這樣。問：果中也有六種意義嗎？答：果中只有空和有這兩種意義。因為從他而生，沒有自體性，所以是空義。酬答因的緣故，所以是有義。如果按照互為因果的意義來說，那麼這一法作為他因時，具備這六種意義。作為他果時，就只有兩種意義。所以六種意義只在因中。問：如果這樣，現行作為種因，怎麼能有六種意義呢？答：隨著殊勝的因緣，不具備。如論中所說，種子有六種意義，這是按照初教來說的。如果按照緣起秘密義，都具備這六種意義，這是按照終教來說的。因為這個教中六七識等，也是如來藏隨緣的意義，沒有別的自性。所以六七識也具備本識中的六種意義。仔細思考就可以明白。第三句，數量的簡擇有兩種：一是約體，二是約用。初約體，有無而有四句：一是有，即決定義；二是無，即剎那滅義；三是亦有亦無，即合彼引自果以及俱有無二是也；四是非有非無，即合彼恒隨轉以及彼待眾緣無二是也。就用四句來說，由於合彼恒隨轉以及待眾緣無二的緣故，是不自生。由於合彼剎那滅以及決定無二的緣故，是不他生。由於合彼俱有以及引自果無二的緣故
【English Translation】 English version Being powerless, it does not await conditions (緣, yuan: conditions, circumstances). It does not act at all. Because it returns to the cause of conditions. Moreover, due to the above three meanings, there are two meanings in each cause, namely emptiness (空, kong: emptiness, voidness) and existence (有, you: existence, being). Each of the two doors has three meanings. There are only six, so there is no increase or decrease. Question: Why is the fourth statement 'powerless and not awaiting conditions' not established? Answer: Because it is not the meaning of cause, it is not established. It can be understood by thinking about it. Question: What kind of conditions does 'awaiting conditions' await? Answer: It awaits the three conditions outside the cause, such as the augmenting condition (增上緣, zengshangyuan: dominant condition). It does not take its own six meanings to await each other. Question: The cause has six meanings in relation to the conditions. I don't know if the conditions also have six meanings in relation to the cause. Answer: There are two situations. The augmenting condition can have six meanings in relation to its own augmenting effect, because it is still included in the direct cause. In relation to other effects, it becomes a distant condition, so it does not have six meanings. The direct cause is also the same in relation to other effects. Question: Are there six meanings in the effect? Answer: There are only two meanings in the effect, emptiness and existence. Because it is born from others and has no self-nature, it is the meaning of emptiness. Because it responds to the cause, it is the meaning of existence. If we talk about the meaning of mutual cause and effect, then this one dharma has these six meanings when it acts as the cause of others. When it acts as the effect of others, it only has two meanings. Therefore, the six meanings are only in the cause. Question: If so, how can present action as a seed cause have six meanings? Answer: It does not have all the meanings depending on the superior conditions. As the treatise says, the seed has six meanings. This is according to the initial teaching. If according to the secret meaning of dependent origination, it has all six meanings. This is according to the final teaching. Because in this teaching, the sixth and seventh consciousnesses, etc., are also the meaning of the Tathagatagarbha (如來藏, Rulaizang: the Womb of the Buddhas) following conditions, and have no other self-nature. Therefore, the sixth and seventh consciousnesses also have the six meanings in the original consciousness. It can be understood by thinking about it. The third sentence, the numerical selection, has two types: one is about the substance, and the other is about the function. The first is about the substance, and there are four sentences based on existence and non-existence: one is existence, which is the meaning of determination; the second is non-existence, which is the meaning of momentary extinction; the third is both existence and non-existence, which is the combination of leading to one's own fruit and both existence and non-existence; the fourth is neither existence nor non-existence, which is the combination of constant following transformation and the absence of dependence on many conditions. In terms of using the four sentences, because of the combination of constant following transformation and the absence of dependence on many conditions, it is not self-born. Because of the combination of momentary extinction and determination, it is not born from others. Because of the combination of co-existence and leading to one's own fruit
二故。不共生也。由具三句合其六義因義方成故。非無因生也。是則由斯六義。因緣全奪顯緣起勝德。故地論云。因不生。緣生故。緣不生。自因生故。不共生。無知者故。作時不住故。不無因。生隨順有故。又集論云。自種有故不從他生。待眾緣故非自生。無作用故不共生。有功能故非無因生。問此六義與八不分齊云何。答八不據遮六義約表。又八不約反情理自顯。六義據顯理情自亡。有斯左右耳。第四開合者。或約體唯一。以因無二體故。或約義分二。謂空有。以無自性故。緣起現前故。或約用分三。一有力不待緣。二有力待緣。三無力待緣。初即全有力。后即全無力。中即亦有力亦無力。以第四句無力不待緣非因故不論也。是故唯有三句也。或分為六。謂開三句入二門故也。如前辯。或分為九。謂于上三義。隨一皆具彼三故。何以故。若非有力即無無力。是故隨一具三故有九也。或分十二。謂于上六義。空有二門不相離故。隨空即有隨有即空。有空有六。空有亦六。故有十二也。或分十八。謂于上六義中。一一皆有三義故。一體有無。二力有無。三約待緣不待緣。三六成十八也。或分為三十六。謂于上六義。隨一皆具六。何以故。以若無一余皆無故。余門思而準之。第五融攝者。然此六義以六相融攝取之。謂融
【現代漢語翻譯】 現代漢語譯本 二者，『不共生』也（指事物不是由多個不相關的因素共同產生的）。由於具備三句（指『因』、『緣』、『果』三者）而成就其六義（指六種不同的產生方式），因此『因』的意義才能成立，所以說事物並非『無因生』（指事物不是沒有原因地產生的）。由此六義，完全彰顯了緣起的殊勝功德。所以《地論》說：『因不生』（指『因』本身不能產生事物），『緣生故』（指事物是由『緣』產生的）；『緣不生』（指『緣』本身不能產生事物），『自因生故』（指『緣』是由其自身的『因』產生的）；『不共生』（指事物不是由多個不相關的因素共同產生的），『無知者故』（因為沒有能知曉所有因素的智慧）；『作時不住故』（因為在產生作用時，事物不會停留在原地）；『不無因』（指事物不是沒有原因的），『生隨順有故』（因為事物的產生是順應存在的規律的）。 又《集論》說：『自種有故不從他生』（因為事物有其自身的種子，所以不是從其他事物產生的），『待眾緣故非自生』（因為事物依賴於眾多因緣，所以不是自身產生的），『無作用故不共生』（因為沒有獨立的作用，所以不是共同產生的），『有功能故非無因生』（因為具有產生事物的功能，所以不是沒有原因產生的）。 問：此六義與八不（指『不生』、『不滅』、『不斷』、『不異』、『不來』、『不去』、『不一』、『不異』這八種否定性的描述）的區別在哪裡？答：八不側重於遮止，六義側重於表述。而且，八不側重於反駁人們的情執，真理自然顯現；六義側重於顯明真理，情執自然消亡。這就是它們之間的區別。 第四，關於開合（指對概念的展開和收攝）：或者從本體上來說，只有一個，因為『因』沒有兩個本體；或者從意義上來說，可以分為二，即空和有，因為事物沒有自性，所以是空；因為緣起顯現，所以是有；或者從作用上來說，可以分為三：一是有力而不依賴於『緣』，二是有力而依賴於『緣』，三是無力而依賴於『緣』。第一種情況是完全有力，最後一種情況是完全無力，中間的情況是既有力也無力。因為第四句（指『非因非非因』）是無力而不依賴於『緣』的，所以不作為『因』來討論。因此，只有三種情況。 或者可以分為六種，即將上述三種情況展開到空有二門中。如前所述。或者可以分為九種，即上述三種意義中的每一種都具備那三種意義。為什麼呢？如果不是有力，就沒有無力。因此，每一種都具備三種意義，所以有九種。 或者可以分為十二種，即上述六義中，空有二門不可分離。隨空即有，隨有即空。有空有六，空有亦六，所以有十二種。或者可以分為十八種，即上述六義中，每一種都具有三種意義：一體有無，二力有無，三約待緣不待緣。三六成十八。 或者可以分為三十六種，即上述六義中，每一種都具備六種意義。為什麼呢？因為如果缺少其中一個，其他的都會缺失。其餘的可以依此類推。第五，關於融攝：這六義可以用六相（指總相、別相、自相、共相、因相、果相）來融攝。
【English Translation】 English version Secondly, 『not jointly produced』 (referring to things not being produced by multiple unrelated factors together). Because it possesses the three sentences (referring to 『cause,』 『condition,』 and 『effect』) which complete its six meanings (referring to six different ways of arising), therefore the meaning of 『cause』 can be established. Thus, it is said that things are not 『uncaused』 (referring to things not arising without a cause). From these six meanings, the supreme virtue of dependent origination is fully manifested. Therefore, the Dìlùn (Dasabhumika Sutra Commentary) says: 『Cause does not produce』 (referring to 『cause』 itself not being able to produce things), 『because of conditions』 (referring to things being produced by 『conditions』); 『conditions do not produce』 (referring to 『conditions』 themselves not being able to produce things), 『because of its own cause』 (referring to 『conditions』 being produced by their own 『cause』); 『not jointly produced』 (referring to things not being produced by multiple unrelated factors together), 『because there is no knower』 (because there is no wisdom to know all the factors); 『does not stay still when acting』 (because when producing an effect, things do not remain in place); 『not without cause』 (referring to things not being without a cause), 『because arising accords with existence』 (because the arising of things accords with the laws of existence). Furthermore, the Jílùn (Abhidharmasamuccaya) says: 『Because its own seed exists, it is not produced from others』 (because things have their own seeds, so they are not produced from other things), 『because it depends on many conditions, it is not self-produced』 (because things depend on many conditions, so they are not produced by themselves), 『because there is no independent action, it is not jointly produced』 (because there is no independent action, so it is not produced jointly), 『because it has function, it is not uncaused』 (because it has the function of producing things, so it is not produced without a cause). Question: What is the difference between these six meanings and the Eight No』s (referring to the eight negations of 『no birth,』 『no death,』 『no cessation,』 『no permanence,』 『no coming,』 『no going,』 『no oneness,』 and 『no difference』)? Answer: The Eight No』s emphasize negation, while the six meanings emphasize expression. Moreover, the Eight No』s emphasize refuting people's emotional attachments, and the truth naturally appears; the six meanings emphasize clarifying the truth, and emotional attachments naturally disappear. This is the difference between them. Fourth, regarding opening and closing (referring to the expansion and contraction of concepts): Either from the perspective of the essence, there is only one, because 『cause』 does not have two essences; or from the perspective of meaning, it can be divided into two, namely emptiness and existence, because things have no self-nature, so they are empty; because dependent origination manifests, so they exist; or from the perspective of function, it can be divided into three: one is powerful and does not depend on 『conditions,』 two is powerful and depends on 『conditions,』 and three is powerless and depends on 『conditions.』 The first case is completely powerful, the last case is completely powerless, and the middle case is both powerful and powerless. Because the fourth sentence (referring to 『neither cause nor non-cause』) is powerless and does not depend on 『conditions,』 it is not discussed as a 『cause.』 Therefore, there are only three cases. Or it can be divided into six types, that is, expanding the above three cases into the two doors of emptiness and existence. As mentioned earlier. Or it can be divided into nine types, that is, each of the above three meanings possesses those three meanings. Why? If it is not powerful, there is no powerlessness. Therefore, each one possesses three meanings, so there are nine. Or it can be divided into twelve types, that is, in the above six meanings, the two doors of emptiness and existence are inseparable. Emptiness follows existence, and existence follows emptiness. There are six for emptiness and existence, and six for existence and emptiness, so there are twelve types. Or it can be divided into eighteen types, that is, in the above six meanings, each one has three meanings: one is the existence or non-existence of the entity, two is the existence or non-existence of power, and three is about depending on or not depending on conditions. Three sixes make eighteen. Or it can be divided into thirty-six types, that is, in the above six meanings, each one possesses six meanings. Why? Because if one is missing, the others will be missing. The rest can be inferred by analogy. Fifth, regarding integration: these six meanings can be integrated using the six characteristics (referring to general characteristic, specific characteristic, self-characteristic, common characteristic, cause characteristic, and effect characteristic).
六義為一因是總相。開一因為六義是別相。六義齊名因是同相。六義各不相知是異相。由此六義。因等得成是成相。六義各住自位義是壞相。問六相六義分齊云何。答六義據緣起自體。六相據緣起義門。以法體入義門遂成差別。如以六義入四句顯是去非故。順三乘入六相顯自德故順一乘。是故四句與六相。俱為入法方便也。第六約教辨者。若小乘中法執因相。於此六義名義俱無。若三乘賴耶識如來藏法無我因中。有六義名義。而主伴未具。若一乘普賢圓因中。具足主伴無盡緣起方究竟也。又由空有義故。有相即門也。由有力無力義故。有相入門也。由有待緣不待緣義故。有同體異體門也。由有此等義門故。得毛孔容剎海事也。思之可解。三十玄緣起無礙法門義。夫法界緣起。乃自在無窮。今以要門略攝為二。一者明究竟果證義。即十佛自境界也。二者隨緣約因辯教義。即普賢境界也。初義者。圓融自在一即一切。一切即一。不可說其狀相耳。如華嚴經中究竟果分國土海及十佛自體融義等者。即其事也。不論因陀羅及微細等。此當不可說義。何以故。不與教相應故。地論云。因分可說果分不可說者。即其事也。問義若如是。何故。經中乃說佛不思議品等果耶。答此果義。是約緣形對為成因故說此果。非彼究竟自在果。所
【現代漢語翻譯】 現代漢語譯本 六義合為一個因，這是總相（總體特徵）。從一個因展開為六義，這是別相（個別特徵）。六義齊名，這是同相（相同特徵）。六義各自不相知，這是異相（相異特徵）。由此六義，因緣和合得以成就，這是成相（成就特徵）。六義各自安住于自身位置，這是壞相（壞滅特徵）。 問：六相和六義的區分界限在哪裡？答：六義是根據緣起本身的體性而說，六相是根據緣起義理的門徑而說。以法體進入義理門徑，於是形成差別。例如，用六義進入四句，是爲了顯示去除錯誤，所以順應三乘教法；進入六相，是爲了顯示自身功德，所以順應一乘教法。因此，四句和六相，都是進入佛法的方便法門。 第六，從教義辨析：如果小乘教法執著於法，那麼對於此六義，名義都不存在。如果三乘教法依賴阿賴耶識、如來藏、法無我之因，則有六義的名義，但主伴關係尚未完備。如果一乘普賢圓滿之因，則具足主伴關係，無盡緣起才算究竟圓滿。 又因為空有之義，所以有相即門。因為有力無力之義，所以有相入門。因為有待緣不待緣之義，所以有同體異體門。因為有此等義理門徑，才能得到毛孔容納剎海之事。仔細思考便可理解。 三十玄緣起無礙法門義。法界緣起，乃是自在無窮。現在用重要法門簡略地概括為二：一是闡明究竟果證之義，即十佛的自境界；二是隨順因緣，依據因來辨別教義，即普賢菩薩的境界。第一種意義，是圓融自在，一即一切，一切即一，無法用語言描述其狀態和相貌。如《華嚴經》中究竟果分所說的國土海以及十佛自體融合之義等，就是指這件事。不論因陀羅網以及微細之物等，這都屬於不可說之義。為什麼呢？因為不與教義相應。地論說：因分可以述說，果分不可述說，就是指這件事。問：義理如果像這樣，為什麼經中還要說佛不思議品等果呢？答：這種果義，是根據緣起而相對形成因的緣故，才說這種果，並非彼究竟自在之果所能及。
【English Translation】 English version The six meanings combined into one cause are the 'total characteristic' (總相, zǒng xiàng). The unfolding of one cause into six meanings is the 'distinct characteristic' (別相, bié xiàng). The six meanings having the same name is the 'same characteristic' (同相, tóng xiàng). The six meanings each not knowing each other is the 'different characteristic' (異相, yì xiàng). From these six meanings, the conditions coming together to achieve completion is the 'accomplishment characteristic' (成相, chéng xiàng). The six meanings each abiding in their own position is the 'destruction characteristic' (壞相, huài xiàng). Question: What is the distinction between the six characteristics and the six meanings? Answer: The six meanings are based on the self-nature of dependent origination. The six characteristics are based on the doctrinal gateways of dependent origination. Entering the doctrinal gateways with the essence of the Dharma thus creates differences. For example, using the six meanings to enter the four phrases is to show the removal of errors, thus according with the Three Vehicles. Entering the six characteristics is to show one's own virtues, thus according with the One Vehicle. Therefore, the four phrases and the six characteristics are both expedient means for entering the Dharma. Sixth, distinguishing from the perspective of doctrine: If the Small Vehicle clings to the Dharma, then for these six meanings, both the name and the meaning do not exist. If the Three Vehicles rely on the Alaya consciousness, the Tathagatagarbha, and the non-self of Dharma as causes, then there are the names and meanings of the six meanings, but the relationship between the principal and the accompanying is not yet complete. If the perfect cause of Samantabhadra (普賢, Pǔxián) in the One Vehicle, then the relationship between the principal and the accompanying is complete, and the endless dependent origination is ultimately perfect. Moreover, because of the meaning of emptiness and existence, there is the gate of 'identity of characteristics' (相即門, xiāng jí mén). Because of the meaning of power and powerlessness, there is the gate of 'entering characteristics' (相入門, xiāng rù mén). Because of the meaning of dependent and independent conditions, there is the gate of 'same and different substance' (同體異體門, tóng tǐ yì tǐ mén). Because there are these doctrinal gateways, one can obtain the event of pores containing oceans of lands. Pondering this can lead to understanding. The meaning of the thirty profound and unimpeded Dharma gates of dependent origination. The dependent origination of the Dharma realm is free and infinite. Now, using important gates, we briefly summarize it into two: First, to clarify the meaning of ultimate fruit attainment, which is the self-realm of the ten Buddhas; second, to accord with conditions and distinguish doctrines based on causes, which is the realm of Samantabhadra. The first meaning is perfect fusion and freedom, one is all, and all is one, and its state and appearance cannot be described in words. For example, the meaning of the land-oceans and the fusion of the self-nature of the ten Buddhas, as described in the ultimate fruit section of the Avatamsaka Sutra (華嚴經, Huáyán jīng), refers to this matter. Regardless of the net of Indra (因陀羅網, Yīntuóluó wǎng) and subtle things, these all belong to the meaning of the unspeakable. Why? Because it does not correspond to the doctrine. The Treatise on the Ten Stages (地論, Dì lùn) says: The cause part can be described, the fruit part cannot be described, which refers to this matter. Question: If the meaning is like this, why do the sutras still speak of the inconceivable qualities of the Buddhas and other fruits? Answer: This fruit meaning is spoken of because it is based on the conditions that are relatively formed as causes, and is not comparable to the ultimate and free fruit.
以然者。為與因位同會而說故。知形對耳。第二義者有二。一以喻略示。二約法廣辯。初喻示者。如數十錢法。所以說十者。欲應圓數顯無盡故。此中有二。一異體。二同體。所以有此二門者。以諸緣起門內有二義故。一不相由義。謂自具德故。如因中不待緣等是也。二相由義。如待緣等是也。初即同體。后即異體。就異體中有二門。一相即。二相入。所以有此二門者。以諸緣起法皆有二義故。一空有義。此望自體。二力無力義。此望力用。由初義故得相即。由后義故得相入。初中由自若有時他必無故。故他即自。何以故。由他無性以自作故。二由自若空時他必自有故自即他。何以故。由自無性用他作故。以二有二空各不俱故。無彼不相即。有無無有無二故。是故常相即。若不爾者緣起不成。有自性等過。思之可見。二明力用中自有全力故。所以能攝他。他全無力故。所以能入自。他有力自無力(反上可知)。不據自體故非相即。力用交徹故成相入。又由二有力二無力各不俱故。無彼不相入。有力無力。無力有力無二故。是故常相入。又以用攝體更無別體故。唯是相入。以體攝用無別用故。唯是相即。此依因六義內準之。于中先明相入。初向上數十門。一者一是本數。何以故。緣成故。乃至十者一中十。何以故。若無
【現代漢語翻譯】 現代漢語譯本： 如果確實是這樣，那是爲了與因位（hetu-avastha，原因的狀態）相同而說的緣故，所以要知道形（rupa，色）與耳（shrotra，聽覺）相對。第二種意義有二：一是通過比喻來簡略地揭示，二是依據法（dharma，佛法）來廣泛地辯論。最初的比喻揭示，就像數十錢的法則。之所以說十，是爲了應合圓滿的數字，顯示沒有窮盡的緣故。這其中有二：一是異體（anyatva，不同），二是同體（ekatva，相同）。之所以有這兩個門，是因為諸緣起（pratityasamutpada， dependent origination）的門內有兩種意義的緣故。一是不互相依賴的意義，說的是自身具有功德的緣故，例如因（hetu，原因）中不等待緣（pratyaya，條件）等就是這樣。二是互相依賴的意義，例如等待緣等就是這樣。最初的就是同體，之後的就是異體。就異體中又有兩個門：一是相即（tadatmya，同一性），二是相入（anyonya-pravesha，相互進入）。之所以有這兩個門，是因為諸緣起法（pratityasamutpannadharma，依緣而生的法）都有兩種意義的緣故。一是空有義（shunyata-astitva，空與有），這是相對於自體（svabhava，自性）而言的。二是力無力義（bala-durbala，力量與無力），這是相對於力用（samarthya，作用）而言的。由於最初的意義，所以能夠相即；由於之後的意義，所以能夠相入。最初的意義中，由於自身如果有時，他者必定沒有，所以他者就是自身。為什麼呢？因為他者沒有自性，是由自身所造作的緣故。二是自身如果空時，他者必定自有，所以自身就是他者。為什麼呢？因為自身沒有自性，是用他者來造作的緣故。因為二有二空各自不具備的緣故，沒有彼此不相即的情況。有無、無有，沒有二者，所以常常相即。如果不是這樣，緣起就不能成立，會有自性等等的過失，思考就可以明白。二，說明力用中，自身有全部的力量的緣故，所以能夠攝取他者；他者完全沒有力量的緣故，所以能夠進入自身。他者有力，自身無力（反過來可以知道）。不依據自體，所以不是相即；力用交相滲透，所以成就相入。又由於二有力二無力各自不具備的緣故，沒有彼此不相入的情況。有力無力，無力有力，沒有二者，所以常常相入。又因為用攝取體，沒有別的體，所以唯有相入。以體攝取用，沒有別的用，所以唯有相即。這是依據因的六種意義來衡量的。其中先說明相入。最初向上數十門。一是本數。為什麼呢？因為緣成就的緣故。乃至十是一中的十。為什麼呢？如果沒有一，
【English Translation】 English version: If it is indeed so, it is said because it is the same as the causal state (hetu-avastha, state of cause), so know that form (rupa, color) is opposite to ear (shrotra, hearing). The second meaning has two aspects: first, to reveal it briefly through metaphors; second, to extensively debate it according to the Dharma (dharma, the teachings). The initial metaphorical revelation is like the law of tens of coins. The reason for saying ten is to correspond to the perfect number, showing that there is no end. There are two aspects in this: one is otherness (anyatva, difference), and the other is sameness (ekatva, identity). The reason for having these two doors is that there are two meanings within the doors of dependent origination (pratityasamutpada, dependent origination). One is the meaning of not depending on each other, which refers to the fact that one possesses virtues by oneself, such as the cause (hetu, cause) not waiting for conditions (pratyaya, conditions). The second is the meaning of depending on each other, such as waiting for conditions. The former is sameness, and the latter is otherness. Within otherness, there are two doors: one is identity (tadatmya, identity), and the other is interpenetration (anyonya-pravesha, mutual entry). The reason for having these two doors is that all dharmas arising from conditions (pratityasamutpannadharma, phenomena arising from conditions) have two meanings. One is the meaning of emptiness and existence (shunyata-astitva, emptiness and existence), which is relative to self-nature (svabhava, self-nature). The second is the meaning of strength and weakness (bala-durbala, strength and weakness), which is relative to function (samarthya, function). Because of the first meaning, they can be identical; because of the second meaning, they can interpenetrate. In the first meaning, because if self exists, other must not exist, so other is self. Why? Because other has no self-nature and is created by self. Second, if self is empty, other must exist, so self is other. Why? Because self has no self-nature and is created by other. Because the two existences and the two emptinesses do not coexist, there is no non-identity. Existence and non-existence, non-existence and existence, there is no duality, so they are always identical. If it is not so, dependent origination cannot be established, and there will be faults such as self-nature, which can be understood by thinking. Second, in explaining the function, because self has all the power, it can absorb others; because others have no power at all, they can enter self. Others have power, and self has no power (the opposite can be known). Not based on self-nature, so it is not identity; the functions interpenetrate, so interpenetration is achieved. Also, because the two strengths and the two weaknesses do not coexist, there is no non-interpenetration. Strength and weakness, weakness and strength, there is no duality, so they always interpenetrate. Moreover, because function absorbs substance, there is no other substance, so there is only interpenetration. Because substance absorbs function, there is no other function, so there is only identity. This is measured according to the six meanings of cause. Among them, interpenetration is explained first. Initially, there are ten doors upwards. One is the original number. Why? Because conditions are fulfilled. Even ten is ten in one. Why? If there is no one,
一即十不成故。一即全有力故攝於十也。仍十非一矣。餘九門亦如是。一一皆有十。準例可知。向下數亦十門。一者十即攝一。何以故。緣成故。謂若無十即一不成故。即一全無力歸於十也。仍一非十矣。余例然。如是本末二門中。各具足十門。餘一一錢中準以思之。此約異門相望說耳。問既言一者。何得一中有十耶。答大緣起陀羅尼法。若無一即一切不成故。定知如是。此義云何。所言一者非自性一。緣成故。是故一中有十者。是緣成一。若不爾者。自性無緣起不得名一也。乃至十者皆非自性十。由緣成故。為此十中有一者。是緣成無性十。若不爾者。自性無緣起不名十也。是故一切緣起皆非自性。何以故。隨去一緣即一切不成。是故一中即具多者。方名緣起一耳。問若去一緣即不成者。此則無性。無自性者。云何得成一多緣起。答只由無性得成一多緣起。何以故。由此緣起是法界家實德故。普賢境界具德自在無障礙故。華嚴云。菩薩善觀緣起法。於一法中解眾多法。眾多法中解了一法。是故當知。一中十十中一。相容無礙仍不相是。一門中既具足十義故。明知一門中皆有無盡義。余門亦如是。問一門中攝十盡不。答盡不盡。何以故。一中十故盡。十中一故不盡。四句護過去非顯德等。準之可解耳。別別諸門中準例
【現代漢語翻譯】 現代漢語譯本 『一』即是『十』，但並非因為『一』本身就能成為『十』。『一』之所以能包含于『十』中，是因為『一』的整體力量來源於『十』。然而，『十』終究不是『一』。其餘九門也是如此，每一門都包含著『十』，可以依此類推。向下推演也是十門，『一』包含于『十』之中，這是為什麼呢？因為緣起和合而成。如果缺少『十』，『一』就無法成立，『一』的全部力量都歸於『十』。然而，『一』終究不是『十』。其餘例子也是如此。像這樣，在本末二門中，各自都具備完整的十門。其餘每一文錢中，都可以用這個道理來思考。這只是從不同角度相互看待而言。』 問：既然說『一』，為什麼『一』中會有『十』呢？ 答：這是因為大緣起陀羅尼法的緣故。如果沒有『一』，一切都無法成立，所以可以確定是這樣的。這個道理是什麼呢？所說的『一』並非是自性之『一』，而是由因緣和合而成。因此，『一』中包含『十』，是因為這是緣起之『一』。如果不是這樣，自性沒有緣起，就不能稱之為『一』。乃至『十』也不是自性之『十』，而是由因緣和合而成。因此，『十』中包含『一』，是因為這是緣起而無自性的『十』。如果不是這樣，自性沒有緣起，就不能稱之為『十』。所以，一切緣起都不是自性。為什麼呢？因為去掉一個因緣，一切都無法成立。因此，『一』中具備多種因素，才能稱之為緣起之『一』。 問：如果去掉一個因緣就無法成立，那麼這就是無自性。沒有自性，怎麼能成就一多緣起呢？ 答：正因為無自性，才能成就一多緣起。為什麼呢？因為這種緣起是法界之家的真實功德，是普賢境界所具備的功德自在，沒有障礙。』《華嚴經》說：『菩薩善於觀察緣起法，在一法中理解眾多法，在眾多法中理解一法。』所以應當知道，『一』中包含『十』，『十』中包含『一』，相互容納沒有障礙，但終究不是彼此。一門中既然具備完整的十義，就明白一門中都具有無盡的意義。其餘各門也是如此。 問：一門中是否包含全部的『十』呢？ 答：既包含又不完全包含。為什麼呢？因為『一』中包含『十』，所以是包含的；因為『十』中包含『一』，所以是不完全包含的。四句，例如『護過去非顯德』等，可以依此類推來理解。各個不同的門中，都可以按照這個例子來思考。
【English Translation】 English version 'One' is 'ten', but not because 'one' itself can become 'ten'. 'One' is contained within 'ten' because the overall power of 'one' comes from 'ten'. However, 'ten' is ultimately not 'one'. The remaining nine doors are also like this; each door contains 'ten', and this can be inferred accordingly. Counting downwards also yields ten doors; 'one' is contained within 'ten'. Why is this? Because of the arising of conditions coming together. If 'ten' is lacking, 'one' cannot be established, and all the power of 'one' returns to 'ten'. However, 'one' is ultimately not 'ten'. The remaining examples are similar. In this way, in the root and branch doors, each possesses the complete ten doors. In each remaining coin, one can contemplate using this principle. This is merely speaking from the perspective of different angles looking at each other. Question: Since you speak of 'one', why is there 'ten' within 'one'? Answer: This is because of the Dharma of the Great Pratītyasamutpāda (dependent origination) Dhāraṇī (mantra). If there is no 'one', everything cannot be established, so it can be determined that it is like this. What is this principle? The 'one' that is spoken of is not a 'one' of self-nature, but is formed by the coming together of conditions. Therefore, 'one' contains 'ten' because it is a 'one' of dependent origination. If it were not like this, self-nature without dependent origination could not be called 'one'. Even 'ten' is not a 'ten' of self-nature, but is formed by the coming together of conditions. Therefore, 'ten' contains 'one' because it is a 'ten' of dependent origination and without self-nature. If it were not like this, self-nature without dependent origination could not be called 'ten'. Therefore, all dependent origination is not self-nature. Why is this? Because if one condition is removed, everything cannot be established. Therefore, 'one' possesses multiple factors in order to be called a 'one' of dependent origination. Question: If removing one condition causes it to be unable to be established, then this is no self-nature. Without self-nature, how can one accomplish the arising of one and many? Answer: Precisely because of no self-nature, one can accomplish the arising of one and many. Why is this? Because this dependent origination is the true merit of the family of the Dharma Realm, the merit and ease possessed by the realm of Samantabhadra (Universal Worthy Bodhisattva), without obstruction. The Avataṃsaka Sūtra says: 'Bodhisattvas are skilled at observing the Dharma of dependent origination, understanding many Dharmas in one Dharma, and understanding one Dharma in many Dharmas.' Therefore, it should be known that 'one' contains 'ten', and 'ten' contains 'one', mutually accommodating without obstruction, but ultimately not each other. Since one door possesses the complete ten meanings, it is clear that one door possesses endless meanings. The remaining doors are also like this. Question: Does one door contain all of the 'ten'? Answer: It both contains and does not completely contain. Why is this? Because 'one' contains 'ten', so it is contained; because 'ten' contains 'one', so it is not completely contained. The four phrases, such as 'protecting the past is not revealing merit', etc., can be understood by analogy. In each different door, one can contemplate according to this example.
如是。緣起妙理應如是知。第一門竟。初異體門中。第二即義者。此中有二門。一者向上去。二者向下來。初門中有十門。一者一。何以故。緣成故一即十。何以故若無一即無十故。由一有體余皆空故。是故此一即是十矣。如是向上乃至第十。皆各如前準可知耳。言向下者亦有十門。一者十。何以故。緣成故十即一。何以故。若無十即無一故。由一無體余皆有故。是故此十即一矣。如是向下乃至第一。皆各如是準前可知耳。以此義故。當知一一錢即是多錢耳。問若一不即十者。有何過失。答若一不即十者。有二失。一不成十錢過。何以故。若一不即十者。多一亦不成十。何以故。一一皆非十故。今既得成十。明知一即是十也。二者一不成十過。何以故。若一不即十。十即不得成。由不成十故。一義亦不成。何以故。若無十是誰一。故今既得一。明知一即十。又若不相即。緣起門中空有二義。即不現前便成大過。謂自性等。思之可知。下同體門中準此知之。余門亦準可知耳。問若一即十者。應當非是一。若十即一者。應當非是十。答只為一即十故。是故名為一。何以故。所言一者非是所謂一。緣成無性一。為此一即多者是名一。若不爾者不名一。何以故。由無自性故。無緣不成一也。十即一者準前例耳。勿妄執矣。應如
【現代漢語翻譯】 現代漢語譯本 如是。緣起（Pratītyasamutpāda，指事物相互依存、相互聯繫而產生的道理）的精妙之處應當這樣理解。第一個異體門結束。在最初的異體門中，第二是關於意義的討論。這裡面有兩扇門：一是向上追溯，二是向下追溯。首先討論向上追溯的門，其中有十個方面。第一是一。為什麼呢？因為因緣和合而成，所以一即是十。為什麼呢？如果沒有一，就沒有十。因為一有其本體，其餘都是空性的。因此，這一就是十。像這樣向上推演，直到第十，都可以像前面一樣類推得知。 關於向下追溯，也有十個方面。第一是十。為什麼呢？因為因緣和合而成，所以十即是一。為什麼呢？如果沒有十，就沒有一。因為一沒有獨立的本體，其餘都是相互關聯而存在的。因此，這十就是一。像這樣向下推演，直到第一，都可以像前面一樣類推得知。因為這個道理，應當明白，每一枚錢幣就是多枚錢幣。問：如果一不是十，會有什麼過失？答：如果一不是十，會有兩個過失。一是不能構成十枚錢幣的過失。為什麼呢？如果一不是十，多個一也不能構成十。為什麼呢？因為每一個一都不是十。現在既然能夠構成十，就說明一就是十。二是，一不能成就十的過失。為什麼呢？如果一不是十，十就不能成立。由於不能成立十，一的意義也不能成立。為什麼呢？如果沒有十，那麼一又是什麼呢？所以現在既然有一，就說明一就是十。另外，如果不相互依存，緣起門中的空和有這兩種意義就不能顯現，就會造成很大的過失，比如自性等等。仔細思考就可以明白。下面的同體門中，可以參照這個道理來理解。其餘的門也可以參照理解。 問：如果一就是十，那麼一就不應該是一。如果十就是一，那麼十就不應該是十。答：正因為一就是十，所以才被稱為一。為什麼呢？所謂的一，不是通常所說的一，而是因緣和合而成的無自性的一。因此，這個一即是多，才被稱為一。如果不是這樣，就不能稱為一。為什麼呢？因為沒有自性，沒有因緣就不能成為一。十即是一，可以參照前面的例子來理解。不要妄加執著。應當這樣理解。
【English Translation】 English version Thus it is. The wonderful principle of Pratītyasamutpāda (dependent origination) should be understood in this way. The first gate of different entities ends here. In the initial gate of different entities, the second is about the meaning. There are two gates here: one goes upwards, and the other goes downwards. First, let's discuss the gate of going upwards, which has ten aspects. The first is one. Why? Because it is formed by conditions, so one is ten. Why? If there is no one, there is no ten. Because one has its own substance, and the rest are empty. Therefore, this one is ten. Like this, going upwards until the tenth, each can be understood by analogy as before. Regarding going downwards, there are also ten aspects. The first is ten. Why? Because it is formed by conditions, so ten is one. Why? If there is no ten, there is no one. Because one has no independent substance, and the rest are interconnected. Therefore, this ten is one. Like this, going downwards until the first, each can be understood by analogy as before. Because of this principle, it should be understood that each coin is many coins. Question: If one is not ten, what faults will there be? Answer: If one is not ten, there will be two faults. First, the fault of not being able to form ten coins. Why? If one is not ten, multiple ones cannot form ten. Why? Because each one is not ten. Now that it can form ten, it shows that one is ten. Second, the fault of one not being able to accomplish ten. Why? If one is not ten, ten cannot be established. Because ten cannot be established, the meaning of one cannot be established either. Why? If there is no ten, then what is one? So now that there is one, it shows that one is ten. Also, if they do not depend on each other, the two meanings of emptiness and existence in the gate of dependent origination will not appear, which will cause great faults, such as self-nature, etc. Thinking carefully can make it clear. In the following gate of the same entity, this principle can be used to understand it. The remaining gates can also be understood by analogy. Question: If one is ten, then one should not be one. If ten is one, then ten should not be ten. Answer: Precisely because one is ten, it is called one. Why? The so-called one is not the one usually referred to, but the non-self-natured one formed by conditions. Therefore, this one, which is many, is called one. If it is not like this, it cannot be called one. Why? Because there is no self-nature, and it cannot become one without conditions. Ten is one, which can be understood by referring to the previous example. Do not cling to it arbitrarily. It should be understood in this way.
是準知。問上一多義門。為一時俱圓耶。為前後不同耶。答即圓即前後。何以故。由此法性緣起。具足逆順同體不違。德用自在無障礙故。皆得如此。問如上所說。去來義其相云何。答自位不動而恒去來。何以故。去來不動即一物故。但為生智顯理故。說去來等義耳。若廢智一切不可說。如上果分者。即其事也。問若由智者即非先有。如何說云舊來如此耶。答若廢智即不論緣起。由約智故說舊來如此。何以故。不成即以成即離始終故。智及與法舊來成故。問為由智耶。法如是耶。答為由智也。為法如此也。何以故。同時具足故。余義準以思之。大段第一異體門訖。第二同體門者。亦有二義。一者一中多。多中一。二者一即多。多即一。初門二。一者一中多。二者多中一。初一中多者。有十門不同。一者一。何以故。緣成故是本數。一中即具十。何以故。由此一錢自體是一。復與二作一故。即為二一。乃至與十作一故。即為十一。是故此一之中。即自具有十個一耳。仍一非十也。以未是即門故。初一錢既爾。餘二三四五。已上九門皆各如是。準例可知耳。二者多中一亦有十門。一者十。何以故。緣成故十中一。何以故。由此一與十作一故。即彼初一在十一之中。以離十一即無初一故。是故此一即十中一也。仍十非一矣。
餘下九八七乃至於一皆各如是。準例思之。問此與前異體何別。答前異體者。初一望后九異門相入耳。今此同體。一中自具十。非望前後異門說也。即義亦準思之。二者一即十。十即一。亦有二門。一者一即十。亦有十門不同。一者一。何以故。緣成故。一即十。何以故。由此十一即是初一故。無別自體故。是故十即是一也。餘九門皆亦如是。準之可知。二者十即一者。亦有十門不同。一者十。何以故。緣成故十即一。何以故。彼初一即是十故。更無自一故。是故初一即是十也。餘九門準例知之。問此同體中。一即十等者。為只攝此十耶。為攝無盡耶。答此並隨智而成。須十即十。須無盡即無盡。如是增減隨智趣矣。十即如前釋。曰無盡者。一門中既有十。然此十復自迭相即相入。重重成無盡也。然此無盡重重。皆悉攝在初門中也。問為但攝自一門中無盡重重耶。為一攝余異門無盡耶。答或俱攝。或但攝后自無盡。何以故。若無自一門中無盡。餘一切門中無盡。皆悉不成故。是故初門同體。即攝同異二門中無盡無盡無盡無盡無盡無盡無盡無盡無盡無盡。窮其圓極法界。無不攝盡耳。或但自攝同體一門中無盡。何以故。由余異門如虛空故。不相知故。自具足故。更無可攝也。此但隨智而取。一不差失也。如此一門既具足
【現代漢語翻譯】 現代漢語譯本： 其餘的九、八、七，乃至一，都各自像這樣（理解）。按照這個例子來思考。問：這和前面的異體有什麼區別？答：前面的異體，最初的一個是期望後面的九個異門相互進入。現在這是同體，一個之中自身就具備十個，不是期望前後異門來說的。意義也按照這個來思考。 第二，一即是十，十即是一，也有兩方面。一方面，一即是十，也有十個方面不同。第一，一是什麼？因為因緣和合而成。一即是十，為什麼？因為這十一就是最初的一，沒有別的自體。所以，十即是一。其餘九個方面都像這樣，按照例子可以知道。 第二方面，十即是一，也有十個方面不同。第一，十是什麼？因為因緣和合而成。十即是一，為什麼？因為那最初的一就是十，沒有另外的自一。所以，最初的一就是十。其餘九個方面按照例子可以知道。 問：這同體中，一即是十等等，是隻包含這十個嗎？還是包含無盡的呢？答：這都隨著智慧而成。需要十個就十個，需要無盡就無盡。這樣增減隨著智慧的意趣。十即如前面解釋的。說無盡的，一個門中既有十個，然而這十個又各自互相即入，重重成為無盡。然而這無盡重重，都全部包含在最初的門中。 問：是隻包含自己一個門中的無盡重重呢？還是一個包含其餘異門的無盡呢？答：或者都包含，或者只包含後面的自無盡。為什麼？如果沒有自己一個門中的無盡，其餘一切門中的無盡，都不能成立。所以，最初的門同體，就包含同異二門中的無盡、無盡、無盡、無盡、無盡、無盡、無盡、無盡、無盡、無盡，窮盡其圓滿極點的法界，沒有不包含完的。 或者只包含自己同體一個門中的無盡。為什麼？因為其餘異門如同虛空，不互相知曉，自身具足，更沒有可以包含的。這只是隨著智慧而取，一點不差錯。這樣一門就具足了。
【English Translation】 English version: The remaining nine, eight, seven, and even one, are each like this (to be understood). Consider it according to this example. Question: What is the difference between this and the previous different entities? Answer: The previous different entities, the initial one is expecting the subsequent nine different doors to enter each other. Now this is the same entity, one itself possesses ten, not expecting the previous and subsequent different doors to speak of. The meaning should also be considered according to this. Secondly, one is ten, and ten is one, there are also two aspects. On one hand, one is ten, there are also ten different aspects. First, what is one? Because it is formed by conditions. One is ten, why? Because these eleven are the initial one, there is no other self-nature. Therefore, ten is one. The remaining nine aspects are all like this, it can be known according to the example. On the second hand, ten is one, there are also ten different aspects. First, what is ten? Because it is formed by conditions. Ten is one, why? Because that initial one is ten, there is no other self-one. Therefore, the initial one is ten. The remaining nine aspects can be known according to the example. Question: In this same entity, one is ten, etc., does it only include these ten? Or does it include the infinite? Answer: This all depends on wisdom. If ten are needed, then ten; if infinite is needed, then infinite. Such increase or decrease follows the inclination of wisdom. Ten is as explained before. Saying infinite, one door already has ten, but these ten again mutually enter each other, repeatedly becoming infinite. However, this infinite repetition is all included in the initial door. Question: Does it only include the infinite repetition in its own one door? Or does one include the infinite of the remaining different doors? Answer: Either it includes both, or it only includes the subsequent self-infinite. Why? If there is no infinite in its own one door, the infinite in all the remaining doors cannot be established. Therefore, the initial door, the same entity, includes the infinite, infinite, infinite, infinite, infinite, infinite, infinite, infinite, infinite, infinite in the same and different doors, exhausting its perfect and ultimate Dharma realm, there is nothing that is not completely included. Or it only includes the infinite in its own same entity one door. Why? Because the remaining different doors are like empty space, they do not know each other, they are self-sufficient, there is nothing more to include. This is only taken according to wisdom, without any error. In this way, one door is complete.
無窮個無盡。及相即相入等成無盡者。餘一一門中皆悉如是。各無盡無盡誠。宜如是準知。此且約現理事錢中。況彼一乘緣起無盡陀羅尼法。非謂其法只如此也。應可去情如理思之。第二約法廣辯者。略有二種。一者立義門。二者解釋門。初立義門者。略立十義門以顯無盡。何者為十。一教義。即攝一乘三乘乃至五乘等一切教義。餘下準之。二理事。即攝一切理事。三解行。即攝一切解行。四因果。即攝一切因果。五人法。即攝一切人法。六分齊境位。即攝一切分齊境位。七師弟法智。即攝一切師弟法智。八主伴依正。即攝一切主伴依正。九隨其根欲示現。即攝一切隨其根欲示現。十逆順體用自在等。即攝一切逆順體用自在等。此十門為首。皆各總攝一切法。成無盡也。二言解釋者。亦以十門釋前十義。以顯無盡。問何以得知十數顯無盡耶。答依華嚴經中立十數為則以顯無盡義。一者同時具足相應門。此上十義同時相應成一緣起。無有前後始終等別。具足一切自在逆順。參而不雜成緣起際。此依海印三昧。炳然同時顯現成矣。二者一多相容不同門。此上諸義。隨一門中即具攝前因果理事一切法門。如彼初錢中即攝無盡義者。此亦如是。然此一中雖具有多。仍一非即是其多耳。多中一等準上思之。餘一一門中。皆悉如是
【現代漢語翻譯】 現代漢語譯本 無窮個無盡，以及相即相入等成就無盡，其餘每一個門類中都完全如此。各自無盡無盡，確實應該這樣理解。這裡暫且依據現前的理和事（理事）的錢（譬喻）來說明，更何況那一乘緣起無盡的陀羅尼法，並非說其法僅僅如此。應該去除情執，如實地思考它。第二，關於從法的角度廣泛辨析，大致有兩種：一是建立義門，二是解釋義門。首先，建立義門，大致建立十個義門來彰顯無盡。哪十個呢？一是教義，即涵蓋一乘、三乘乃至五乘等一切教義。以下類推。二是理事，即涵蓋一切理事。三是解行，即涵蓋一切解行。四是因果，即涵蓋一切因果。五是人法，即涵蓋一切人法。六是分齊境位，即涵蓋一切分齊境位。七是師弟法智，即涵蓋一切師弟法智。八是主伴依正，即涵蓋一切主伴依正。九是隨其根欲示現，即涵蓋一切隨其根欲示現。十是逆順體用自在等，即涵蓋一切逆順體用自在等。這十個門類為首，都各自總攝一切法，成就無盡。其次，關於解釋，也用十個門類來解釋前面的十個義，以彰顯無盡。問：憑什麼得知用十個數目來彰顯無盡呢？答：依據《華嚴經》中建立十個數目作為法則，來彰顯無盡的意義。一是同時具足相應門。這上面的十個義同時相應，成就一個緣起，沒有前後始終等差別，具足一切自在逆順，參合而不雜亂，成就緣起之邊際。這依據海印三昧（Samadhi of the Ocean Seal），炳然同時顯現成就。二是 一多相容不同門。這上面的各個義，隨便一個門類中就具足涵蓋前面的因果理事一切法門。如同那個最初的錢（譬喻）中就涵蓋無盡的意義一樣，這裡也是如此。然而，這一個之中雖然具有多個，仍然是一個，並非就是那多個。多箇中的一個等等，依據上面來思考。其餘每一個門類中，都完全如此。
【English Translation】 English version Infinite infinitesimals. And the interpenetration and inter-inclusion, etc., that accomplish the inexhaustible. All the other individual categories are entirely like this. Each is inexhaustible and truly should be understood in this way. This is just based on the present principle and phenomena (li shi) metaphor of 'coin' to explain. How much more so is that One Vehicle (Ekayana) arising inexhaustible Dharani (mantra) Dharma, it is not to say that the Dharma is only like this. One should remove emotional attachments and think about it according to reason. Secondly, regarding broadly discussing from the perspective of Dharma, there are roughly two types: one is establishing the meaning categories, and the other is explaining the categories. First, establishing the meaning categories, roughly establishing ten meaning categories to manifest the inexhaustible. What are the ten? First is teaching and meaning (jiao yi), which encompasses all teachings and meanings of the One Vehicle, Three Vehicles, and even Five Vehicles, etc. Infer the rest below. Second is principle and phenomena (li shi), which encompasses all principle and phenomena. Third is understanding and practice (jie xing), which encompasses all understanding and practice. Fourth is cause and effect (yin guo), which encompasses all cause and effect. Fifth is person and Dharma (ren fa), which encompasses all person and Dharma. Sixth is boundaries, realms, and positions (fen qi jing wei), which encompasses all boundaries, realms, and positions. Seventh is teacher-disciple, Dharma, and wisdom (shi di fa zhi), which encompasses all teacher-disciple, Dharma, and wisdom. Eighth is principal and attendant, reliance and correctness (zhu ban yi zheng), which encompasses all principal and attendant, reliance and correctness. Ninth is manifesting according to their roots and desires (sui qi gen yu shi xian), which encompasses all manifesting according to their roots and desires. Tenth is accordance and opposition, essence and function, freedom, etc. (ni shun ti yong zi zai deng), which encompasses all accordance and opposition, essence and function, freedom, etc. These ten categories are the head, and each encompasses all Dharmas, accomplishing the inexhaustible. Secondly, regarding explanation, also use ten categories to explain the previous ten meanings, in order to manifest the inexhaustible. Question: How do we know that using the number ten manifests the inexhaustible? Answer: Based on the Avatamsaka Sutra (Huayan Jing) establishing the number ten as a rule, in order to manifest the meaning of the inexhaustible. First is the simultaneous completeness and correspondence category (tong shi ju zu xiang ying men). These above ten meanings simultaneously correspond, accomplishing one arising, without differences such as before and after, beginning and end, completely possessing all freedom, accordance and opposition, intermingling without confusion, accomplishing the boundary of arising. This is based on the Samadhi of the Ocean Seal (Haiyin sanmei), clearly and simultaneously manifesting and accomplishing. Second is the one and many accommodating and differing category (yi duo xiang rong bu tong men). These above various meanings, in any one category, completely encompass the previous cause and effect, principle and phenomena, all Dharma categories. Just like that initial 'coin' (metaphor) encompasses the meaning of the inexhaustible, this is also like that. However, although this one contains many, it is still one, and not the many. The one in the many, etc., think about it based on the above. All the other individual categories are entirely like this.
重重無盡故也。故此經偈云。以一佛土滿十方。十方入一亦無餘。世界本相亦不壞。無比功德故能爾。然此一多雖復互相含受自在無礙。仍體不同也。所由如上錢義中釋。此有同體異體。準上思之可解。◎三者諸法相即自在門。此上諸義一即一切。一切即一。圓融自在無礙成耳。若約同體門中。即自具足攝一切法也。然此自一切復自相入。重重無盡故也。然此無盡皆悉在初門中也。故此經云。初發心菩薩。一念之切德。深廣無邊際。如來分別說。窮劫不能盡。何況于無邊無數無量劫。具足修諸度諸地功德行。義言一念即深廣無邊者。良由緣起法界一即一切故爾。如彼同體門中一錢即得重重無盡義者。即其事也。何況無邊劫者。即餘一一門中。各現無盡義者是也。所以爾者。此經又云。初發心菩薩。即是佛故也。由是緣起妙理始終皆齊。得始即得終。窮終方原始。如上同時具足故得然也。又云。在於一地普攝一切諸地功德也。是故得一即得一切。又云。知一即多多即一故也。十信終心即作佛者即其事也。問如同體一門中即攝一切無盡者。為一時俱現耶。為前後耶。答於一門中。一時炳然現一切者。屬微細攝。隱映互現重重者。屬因陀羅攝。余義即同即異。即多即少。即有即無。即始即終。如是自在具足一切無盡法門。仍
【現代漢語翻譯】 現代漢語譯本 重重無盡就是這個道理。所以此經的偈語說：『以一佛土滿十方，十方入一亦無餘，世界本相亦不壞，無比功德故能爾。』然而，這一和多雖然互相含容，自在無礙，但本體仍然不同。原因就像上面用錢的例子解釋的那樣。這裡有同體和異體，參照上面的思考就可以理解。 第三是諸法相即自在門。以上各種意義，一即一切，一切即一，圓融自在，無礙成就。如果從同體門來說，就是自身具足攝取一切法。然而，這個自身和一切又互相涉入，重重無盡。然而，這無盡都包含在最初的門中。所以此經說：『初發心菩薩，一念的功德，深廣無邊際，如來分別說，窮劫不能盡，何況于無邊無數無量劫，具足修諸度諸地功德行。』意思是說，一念就深廣無邊，是因為緣起法界一即一切的緣故。就像同體門中一錢就得到重重無盡的意義一樣，就是這個道理。何況無邊劫呢？就是其餘每一個門中，各自顯現無盡的意義。所以這樣說，此經又說：『初發心菩薩，即是佛。』因此，緣起妙理始終都一樣。得到開始就得到終結，窮盡終結才原始。就像上面同時具足一樣，所以才能這樣。又說：『在於一地普攝一切諸地功德。』所以得到一就得到一切。又說：『知一即多多即一。』十信終心即作佛就是這個道理。問：如同體一門中就攝取一切無盡，是一時同時顯現呢？還是有先後順序呢？答：在一門中，一時明顯地顯現一切，屬於微細攝。隱約互相顯現，重重疊疊，屬於因陀羅攝。其餘的意義就是即同即異，即多即少，即有即無，即始即終。像這樣自在具足一切無盡法門，仍然...
【English Translation】 English version The reason for endless layers is this. Therefore, the verse in this sutra says: 'With one Buddha-land filling the ten directions, the ten directions entering into one also leave nothing behind. The fundamental nature of the world is also not destroyed; it is possible because of incomparable merit.' However, although this one and many mutually contain and receive each other, being free and unobstructed, their essence is still different. The reason is as explained above in the example of money. Here, there is sameness of essence and difference of essence. Understanding can be achieved by contemplating the above. Third is the Gate of Interpenetration and自在 (Zizai, unhinderedness) of all Dharmas. The meanings above, one is all, and all is one, perfectly融通 (Rongtong, harmonized),自在 (Zizai, unhindered), and unobstructed, are accomplished. If speaking from the Gate of Sameness of Essence, it is that one's self fully possesses and encompasses all Dharmas. However, this self and all mutually enter into each other, endlessly layered. However, this endlessness is all contained within the initial gate. Therefore, this sutra says: 'The 初發心 (Chufa xin, initial aspiration) Bodhisattva, the merit of a single thought, is infinitely profound and vast. Even if the Tathagata were to explain it separately, it could not be exhausted in endless kalpas, let alone in countless, immeasurable kalpas, fully cultivating the practices of the various Paramitas and Bhumis.' The meaning is that a single thought is infinitely profound and vast because the Dharma-realm of dependent origination is such that one is all. Just like in the Gate of Sameness of Essence, one coin obtains the meaning of endless layers, that is the matter. What about endless kalpas? That is, in each of the remaining gates, each manifests the meaning of endlessness. The reason for this is that this sutra also says: 'The 初發心 (Chufa xin, initial aspiration) Bodhisattva is the Buddha.' Therefore, the wondrous principle of dependent origination is the same from beginning to end. Obtaining the beginning is obtaining the end, and exhausting the end is returning to the origin. Just like the simultaneous completeness above, that is why it is so. It also says: 'Being in one Bhumi, universally encompassing the merits of all Bhumis.' Therefore, obtaining one is obtaining all. It also says: 'Knowing that one is many and many is one.' The fact that the final mind of the Ten Faiths becomes a Buddha is the matter. Question: If the Gate of Sameness of Essence encompasses all endlessness, does it manifest all at once simultaneously, or is there a sequence? Answer: Within one gate, manifesting all clearly at once belongs to subtle encompassing. Obscurely and mutually manifesting, layered upon layered, belongs to Indra's encompassing. The remaining meanings are that it is the same and different, many and few, existent and non-existent, beginning and end. Like this, being 自在 (Zizai, unhindered) and fully possessing all endless Dharma-gates, still...
隨舉為首。余即為伴。道理一不差失舊來如此。亦辯同體一門中具足自在無窮德耳。余異體等門中亦準思之。問若一門中。即具足一切無盡自在者。余門何用為。答余門如虛空。何以故。同體一門並攝一切無不盡故。問此同體中所攝一切者。但應攝自門中一切。豈可攝余門中一切耶。答既攝自一切。復攝餘一一門中無盡一切。如是重重窮其法界也。何以故。圓融法界無盡緣起。無一一切並不成故。此但論法性家實德故。不可說其邊量。故此經偈云。不可言說諸劫中。演說一切不可說。不可說劫猶可盡。說不可說不可盡。又偈云。一切眾生心。悉可分別知。一切剎微塵。尚可算其數。十方虛空界。一毛猶可量。菩薩初發心究竟不可惻。良由此一乘圓極自在無礙法門得一即得一切故耳。因果俱齊無前後別。故地論云。以信地菩薩乃至與不可思議佛法為一緣起。以六相總別等義而用括之。明知。因果俱時相容相即。各攝一切互為主伴。深須思之此事不疑。又此經云。何以故此初發心菩薩即是佛故。悉與三世諸如來等。亦與三世佛境界等。悉與三世佛正法等。得如來一身無量身三世諸佛平等智慧。所化眾生皆悉平等。又云。初發心時便成正覺。具足慧身不由他悟。如是云云無量。廣如經文。問此等嘆因中德耳。豈可即滿德果耶
。答此一乘義。因果同體成一緣起。得此即得彼。由彼此相即故。若不得果者因即不成因。何以故。不得果等非因也。問上言果分離緣不可說相。但論因分者。何故十信終心。即辯作佛得果法耶。答令言作佛者。但從初見聞已去。乃至第二生即成解行。解行終心因位窮滿者。于第三生即得彼究竟自在圓融果矣。由此因體依果成故。但因滿者即沒于果海中也。為是證境界故。不可說也。此如龍女及普莊嚴童子善財童子並兜率天子等。於三生中即克彼果義等。廣如經辯應準思之。問上言一念即得作佛者。三乘中已有此義。與彼何別。答三乘望理。為一念即得作佛。今此一乘。一念即得具足一切教義。理事因果等如上一切法門。及與一切眾生皆悉同時同時同時同時同時同時同時同時同時同時作佛。后皆新新斷惑。亦不住學地而成正覺。具足十佛以顯無盡逆順德故。及因陀羅微細九世十世等遍通諸位。謂說十信終心已去。十解．十行．十回向．十地及佛地等。同時遍成無有前後。具足一切耳。然此一念與百千劫無有異也。直須思之。此即第三諸法相即自在門訖。第四者因陀羅網境界門。此但從喻異前耳。此上諸義體相自在。隱顯互現重重無盡。故此經云。於一微塵中。各示那由他無數億諸佛于中而說法。於一微塵中。現無量佛
【現代漢語翻譯】 現代漢語譯本 答：此為一乘（Ekayana，唯一乘載）之義，因與果同爲一體，成就一緣起（dependent origination）。得此即得彼，因彼此相互即是之故。若不得果，則因亦不成因。何以故？不得果等同於非因。問：上文說果分離緣，不可說其相，但論因分，為何十信（ten faiths）終心，即辨作佛得果之法耶？答：令言作佛，但從初見聞已去，乃至第二生即成解行。解行終心，因位窮滿者，于第三生即得彼究竟自在圓融之果矣。由此因體依果成故，但因滿者即沒于果海中也。為是證境界故，不可說也。此如龍女及普莊嚴童子、善財童子並兜率天子等，於三生中即克彼果義等。廣如經辯，應準思之。問：上言一念即得作佛者，三乘（three vehicles）中已有此義，與彼何別？答：三乘望理，為一念即得作佛。今此一乘，一念即得具足一切教義、理事因果等如上一切法門，及與一切眾生皆悉同時同時同時同時同時同時同時同時同時同時作佛。后皆新新斷惑，亦不住學地而成正覺，具足十佛（ten Buddhas），以顯無盡逆順德故。及因陀羅（Indra）微細九世十世等遍通諸位。謂說十信終心已去，十解（ten understandings）、十行（ten practices）、十回向（ten dedications）、十地（ten grounds）及佛地（Buddha ground）等，同時遍成無有前後，具足一切耳。然此一念與百千劫無有異也。直須思之。此即第三諸法相即自在門訖。第四者因陀羅網（Indra's net）境界門。此但從喻異前耳。此上諸義體相自在，隱顯互現重重無盡。故此經云：『於一微塵中，各示那由他（nayuta，極多數）無數億諸佛于中而說法。於一微塵中，現無量佛。』
【English Translation】 English version Answer: This is the meaning of the Ekayana (One Vehicle), where cause and effect are one and the same, forming a single dependent origination. Obtaining this means obtaining that, because they are mutually identical. If the fruit is not obtained, then the cause is not a cause. Why? Because not obtaining the fruit is equivalent to not having a cause. Question: Above, it was said that the fruit is separate from conditions and its characteristics cannot be described, only discussing the causal aspect. Why, then, at the end of the Ten Faiths (ten faiths), is the method of becoming a Buddha and attaining the fruit discussed? Answer: The statement 'becoming a Buddha' refers to the fact that from the initial seeing and hearing onwards, by the second life, understanding and practice are formed. For those whose understanding and practice reach completion at the end of the causal stage, in the third life, they will attain the ultimate, free, and perfectly integrated fruit. Because the essence of the cause depends on the fruit for its completion, when the cause is fulfilled, it merges into the ocean of the fruit. Because this is a state of realization, it cannot be described. This is like the Dragon Girl, the Bodhisattva Universal Virtue, Sudhana, and the Tushita Heaven Devas, who attain the meaning of that fruit in three lives. The scriptures elaborate on this, and it should be contemplated accordingly. Question: Above, it was said that one can become a Buddha in a single thought. This meaning already exists in the Three Vehicles (three vehicles). What is the difference? Answer: In the Three Vehicles, from the perspective of principle, one can become a Buddha in a single thought. But in this One Vehicle, in a single thought, one can fully possess all the teachings, principles, phenomena, cause and effect, and all the Dharma doors mentioned above. And all sentient beings simultaneously, simultaneously, simultaneously, simultaneously, simultaneously, simultaneously, simultaneously, simultaneously, simultaneously, simultaneously become Buddhas. Afterwards, they constantly eliminate delusions, and without dwelling in the stage of learning, they attain perfect enlightenment, fully possessing the Ten Buddhas (ten Buddhas) to reveal endless virtues in accordance with and against the flow. And the subtle nine worlds and ten worlds of Indra (Indra) pervade all positions. That is to say, from the end of the Ten Faiths onwards, the Ten Understandings (ten understandings), Ten Practices (ten practices), Ten Dedications (ten dedications), Ten Grounds (ten grounds), and the Buddha Ground (Buddha ground) are all simultaneously and completely accomplished without any sequence, fully possessing everything. Yet, this single thought is no different from hundreds of thousands of kalpas. It must be contemplated directly. This concludes the third gate of the interpenetration and freedom of all dharmas. The fourth is the gate of the realm of Indra's net (Indra's net). This only differs from the previous one in terms of metaphor. The essence and characteristics of the above meanings are free, hidden and manifest, mutually appearing, endlessly layered. Therefore, this sutra says: 'In a single mote of dust, each shows nayutas (nayuta, extremely large number) of countless billions of Buddhas within, preaching the Dharma. In a single mote of dust, countless Buddhas appear.'
國須彌金剛圍。世間不迫迮。於一微塵中。現有三惡道天人阿修羅各各受果報。此三偈即三世間也。又云。一切佛剎微塵等。爾所佛坐一毛孔。皆有無量菩薩眾。各為具說普賢行。無量剎海處一毛。悉坐菩提蓮華座遍滿一切諸法界。一切毛孔自在現。又云。如一微塵所示現一切微塵亦如是。餘者云云無量。廣如經辯。此等並是實義非變化成。此是如理智中如量境也。其餘變化等者不入此例。何以故。此並是法性家實德。法爾如是也。非謂分別情識境界。此可去情思之。問上一塵中現無量佛剎等者。此但是一重現而已。何故乃云重重現耶。答此方說華嚴經時。云一切微塵中亦如是說彼微塵中說華嚴經時。亦云一切微塵中亦如是說。如是展轉即重重無盡也。宜準思之。問若據此文重重無盡。有何分齊云何辯其始終等耶。答隨其智取。舉一為首余則為伴。據其首者即當中。餘者即眷屬圍繞。如上教義等。並悉如是自在成耳。反前相即相入自在等。皆悉如是攝一切法無窮法界並悉因陀羅成也。五者微細相容安立門。此上諸義。於一念中具足始終同時別時前後逆順等一切法門。於一念中炳然同時齊頭顯現無不明瞭。猶如束箭齊頭顯現耳。故此經云。菩薩於一念中。從兜率天降神母胎。乃至流通舍利法住久遠。及所被益諸眾生等。
【現代漢語翻譯】 現代漢語譯本 國土由須彌山（Mount Sumeru）和金剛圍山（Vajra surrounding mountains）圍繞。世間並不狹窄擁擠。在一粒微塵之中，就顯現有三惡道、天人、阿修羅，各自承受相應的果報。這三句偈語就代表了三世間。 經中又說：『一切佛剎（Buddha-lands）如微塵般眾多，在如此眾多的佛剎中，每一粒微塵都容納著無數的佛陀端坐其中，每一位佛陀的毛孔中都顯現出無量的菩薩眾，各自為眾生宣說普賢行愿。無量的剎海（seas of lands）都處在一根毛髮之中，一切佛陀都安坐在菩提蓮花座上，遍滿一切諸法界（Dharmadhatu）。一切毛孔都自在地顯現。』 經中又說：『如同一粒微塵所展示的一切，每一粒微塵也都如此。』其餘的無量無邊，廣闊如經文所辯。這些都是真實的意義，並非變化而成。這是如理智（wisdom that accords with reality）中如量境（object that accords with measure）。其餘的變化等不在此列。為什麼呢？因為這些都是法性（Dharmata）的真實功德，本來就是如此。並非是分別情識的境界。這可以用情思去理解。 問：上面說一粒微塵中顯現無量佛剎等，這只是一重顯現而已，為什麼說是重重顯現呢？ 答：當此方世界宣說《華嚴經》時，說一切微塵中也是如此宣說。當彼微塵中宣說《華嚴經》時，也說一切微塵中也是如此宣說。這樣輾轉相說，就是重重無盡。應該仔細思考。 問：如果按照這段經文所說，重重無盡，那麼有什麼界限？如何辨別它的始終等呢？ 答：隨著你的智慧去領悟。舉出一個作為首領，其餘的則作為伴隨。根據這個首領，它就是中心，其餘的就是眷屬圍繞。如上面的教義等，都是這樣自在成就的。反過來，之前的相即相入自在等，都是這樣攝一切法，無窮法界都是因陀羅網（Indra's net）般成就的。 五者，微細相容安立門（The Gate of Mutual Containment in the Infinitesimal）。以上所有的意義，在一念之中具足始終，同時、別時、前後、逆順等一切法門。在一念之中，明明白白地同時齊頭顯現，沒有不清楚的，猶如一束箭矢齊頭顯現一般。所以此經說：『菩薩在一念之中，從兜率天（Tushita Heaven）降神母胎，乃至流通舍利，法住久遠，以及所被利益的眾生等。』
【English Translation】 English version The land is surrounded by Mount Sumeru and the Vajra surrounding mountains. The world is not cramped or crowded. Within a single dust mote, there appear the three evil realms, gods, humans, and asuras, each receiving their respective karmic retributions. These three verses represent the three realms of existence. It is also said in the sutra: 'All Buddha-lands are as numerous as dust motes. In such numerous Buddha-lands, each dust mote contains countless Buddhas seated within, and from each pore of every Buddha emanate immeasurable Bodhisattvas, each expounding the practices and vows of Samantabhadra. Limitless seas of lands reside within a single hair, and all Buddhas are seated upon lotus thrones of enlightenment, pervading all realms of phenomena (Dharmadhatu). All pores manifest freely.' It is also said in the sutra: 'As one dust mote reveals everything, so too does every other dust mote.' The rest is immeasurable, as extensively discussed in the sutra. These are all real meanings, not transformations. This is the object that accords with measure in wisdom that accords with reality. Other transformations are not included in this example. Why? Because these are all real virtues of the nature of reality (Dharmata), and are naturally so. They are not the realm of discriminating consciousness. This can be understood through contemplation. Question: Above, it is said that countless Buddha-lands appear in a single dust mote, but this is only a single manifestation. Why is it said to be multiple manifestations? Answer: When the Avatamsaka Sutra is spoken in this world, it is said that it is also spoken in all dust motes. When the Avatamsaka Sutra is spoken in those dust motes, it is also said that it is spoken in all dust motes. This is repeated endlessly, layer upon layer. It should be carefully considered. Question: If, according to this sutra, it is endlessly layered, what are its boundaries? How can its beginning and end be distinguished? Answer: It depends on your wisdom to comprehend. Take one as the head, and the rest as companions. According to the head, it is the center, and the rest are the surrounding retinue. Like the above teachings, they are all freely accomplished in this way. Conversely, the previous mutual identity and interpenetration are all like this, encompassing all dharmas, and the infinite Dharmadhatu is accomplished like Indra's net. Fifth, the Gate of Mutual Containment in the Infinitesimal. All the above meanings, in a single thought, fully possess the beginning and end, simultaneous, different times, before and after, reverse and sequential, and all other Dharma gates. In a single thought, they appear clearly and simultaneously, like the heads of a bundle of arrows appearing together. Therefore, this sutra says: 'In a single thought, the Bodhisattva descends from Tushita Heaven into his mother's womb, and even circulates relics, the Dharma abides for a long time, and the sentient beings who are benefited.'
於一念中皆悉顯現。廣如經文。又云。一毛孔中無量佛剎。莊嚴清凈曠然安住。又云。於一塵內。微細國土。一切塵等悉于中住。宜可如理思之。問是義與上因陀羅何別耶。答重重隱映互現。因陀羅攝齊頭炳然顯著微細攝。此等諸義並別不同。宜細思之。六者秘密隱顯俱成門。此上諸義隱覆顯了。俱時成就也。故此經云。於此方入正受。他方三昧起。眼根入正定。色塵三昧起等云云。又云。男子身中入正受。女子身中三昧起等云云。於一微塵入正受。一毛端頭三昧起。如是自在此隱彼顯。正受及起定同時秘密成矣。又此經云。十方世界有緣故。往返出入度眾生。或見菩薩入正受。或見菩薩從定起。又云。于彼十方世界中。唸唸示現成正覺轉正法論入涅槃現分舍利度眾生。如是無量。廣如經辯。又如佛為諸菩薩受記之時。或現前受記。或不現前秘密受記等。如上第一錢中十錢名為顯了。第二錢望第一錢中十即為秘密。何以故。見此不見彼故。不相知故。雖不相知見。然則成此彼成故。俱名成也。應如此準思之。第七諸藏純雜具德門。此上諸義或純或雜。如前人法等。若以人門取者。即一切皆人故名為純。又即此人門。具含理事等一切差別法故名為雜。又如菩薩入一三昧唯行佈施無量無邊更無餘行故名純。又入一三昧即施
【現代漢語翻譯】 現代漢語譯本 於一念之中全部顯現。詳細內容見經文。又說：『一個毛孔中有無量佛剎（佛所居住的清凈國土），莊嚴清凈，廣闊安住。』又說：『在一粒微塵之內，有微細國土，一切塵埃都住在其中。』應該如理思維這些道理。問：這個道理與上面的因陀羅網（帝釋天宮殿上的珠網，比喻重重無盡）有什麼區別？答：重重隱映，互相顯現，因陀羅網是全部並列，炳然顯著，而微細是攝入。這些道理各有不同，應該仔細思考。六者，秘密隱顯俱成門。以上這些道理，隱覆和顯了，同時成就。所以此經說：『在此方入正受（禪定），他方三昧（禪定）生起；眼根入正定，色塵三昧生起』等等。又說：『男子身中入正受，女子身中三昧生起』等等。於一微塵入正受，一毛端頭三昧生起。像這樣，自在地在此隱沒，在彼顯現，正受和起定同時秘密成就。又此經說：『十方世界有緣故，往返出入度眾生。或見菩薩入正受，或見菩薩從定起。』又說：『于彼十方世界中，唸唸示現成正覺，轉正法輪，入涅槃，現分舍利，度眾生。』像這樣無量，詳細內容見經文辯論。又如佛為諸菩薩授記（預言未來成佛）之時，或者現前授記，或者不現前秘密授記等等。如上面第一串錢中的十個錢名為顯了，第二串錢望第一串錢中的十個錢即為秘密。為什麼呢？因為見此不見彼，不相知。雖不相知見，然而成就此彼，所以都名為成就。應該如此類推思考。第七，諸藏純雜具德門。以上這些道理，或者純或者雜，如前面的人法等。若以人門取者，即一切皆人，所以名為純。又即此人門，具含理事等一切差別法，所以名為雜。又如菩薩入一三昧，唯行佈施，無量無邊，更無餘行，故名純。又入一三昧，即施
【English Translation】 English version All appear in a single thought. See the scriptures for details. It also says: 'In one pore are immeasurable Buddha-lands (pure lands where Buddhas reside), adorned, pure, vast, and peaceful.' It also says: 'Within a single mote of dust are subtle lands, and all dust motes reside within it.' One should contemplate these principles accordingly. Question: How does this principle differ from the Indra's net (a jeweled net in Indra's palace, symbolizing infinite interpenetration) mentioned above? Answer: They are overlapping and mutually manifesting. Indra's net is all side-by-side, clearly and distinctly, while the subtle is all-encompassing. These principles are different and should be carefully considered. Sixth, the gate of simultaneous accomplishment of secret concealment and manifestation. The principles above, concealment and manifestation, are accomplished simultaneously. Therefore, this scripture says: 'Entering samadhi (meditative absorption) in this direction, samadhi arises in other directions; the eye-faculty enters right concentration, and the samadhi of color-dust arises,' and so on. It also says: 'Entering samadhi in a man's body, samadhi arises in a woman's body,' and so on. Entering samadhi in a single mote of dust, samadhi arises at the tip of a hair. In this way, freely concealing here and manifesting there, right concentration and the arising of concentration are simultaneously and secretly accomplished. This scripture also says: 'Because of affinities in the ten directions, they go back and forth, entering and exiting to liberate sentient beings. Some see Bodhisattvas entering samadhi, and some see Bodhisattvas arising from concentration.' It also says: 'In those worlds of the ten directions, in every thought, they manifest the attainment of perfect enlightenment, turn the Dharma wheel, enter Nirvana, manifest relics, and liberate sentient beings.' Like this, immeasurable, see the scriptures for detailed discussion. Also, when the Buddha bestows predictions (prophecies of future Buddhahood) upon the Bodhisattvas, sometimes he bestows predictions in their presence, and sometimes he bestows secret predictions not in their presence, and so on. Like the ten coins in the first string of coins above are called manifest, the second string of coins in relation to the ten coins in the first string is secret. Why? Because seeing this, one does not see that, and they do not know each other. Although they do not know each other, they accomplish each other, so they are both called accomplished. One should think about it in this way. Seventh, the gate of complete virtue of pure and mixed treasuries. The principles above are either pure or mixed, like the person and Dharma mentioned earlier. If taken from the perspective of the person, then everything is a person, so it is called pure. And this person-perspective contains all the different Dharmas such as principle and phenomena, so it is called mixed. Also, like a Bodhisattva entering one samadhi, only practicing giving, immeasurable and boundless, without any other practices, so it is called pure. Also, entering one samadhi, immediately giving
戒度生等。無量無邊諸餘雜行。俱時成就也。如是繁興法界純雜自在。無不具足者矣。宜準思之。八者十世隔法異成門。此上諸雜義遍十世中。同時別異具足顯現。以時與法不相離故。言十世者。過去未來現在三世。各有過去未來及現在。即為九世也。然此九世迭相即入故。成一總句。總別合成十世也。此十世具足別異。同時顯現成緣起故。得即入也。故此經云。或以長劫入短劫。短劫入長劫。或百千大劫為一念。一念即百千大劫。或過去劫入未來劫。未來劫入過去劫。如是自在時劫無礙。相即相入渾融成矣。又此經云。於一微塵中。普現三世一切佛剎。又云。於一微塵中。普現三世一切眾生。又云。於一微塵中。普現三世一切諸佛事。又云。於一微塵中。建立三世一切佛轉法輪。如是云云無量。廣如經文。此普攝上諸義門。悉於十世中自在現耳。宜可思之。九者唯心迴轉善成門。此上諸義。唯是一如來藏。為自性清凈心轉也。但性起具德故。異三乘耳。然一心亦具足十種德。如性起品中說十心義等者。即其事也。所以說十者。欲顯無盡故。如是自在具足無窮種種德耳。此上諸義門。悉是此心自在作用。更無餘物名唯心轉等。宜思釋之。十者託事顯法生解門。此上諸義隨托之事。以別顯別法。謂諸理事等一切法門。如
【現代漢語翻譯】 現代漢語譯本 戒度生等（戒律、度化眾生等）。無量無邊諸多其他雜行，同時成就。像這樣廣泛興盛，法界純粹而又複雜，自在無礙，沒有不完備的。應該仔細思考。八者，十世隔法異成門。以上這些複雜的含義遍佈十世之中，同時以差別和異樣的形式完備地顯現。因為時間與法不相分離。所說的十世，是過去、未來、現在三世，每一世又各有過去、未來和現在，總共就是九世。然而這九世互相即入，所以成為一個總的整體。總體和個別合起來構成十世。這十世完備地具有差別和異樣，同時顯現而成就緣起，所以能夠互相即入。因此這部經中說：『或者以長劫進入短劫，短劫進入長劫。或者百千大劫作為一念，一念就是百千大劫。或者過去劫進入未來劫，未來劫進入過去劫。』像這樣自在，時間長短沒有障礙，互相即入，渾然融合。又這部經中說：『在一微塵中，普遍顯現三世一切佛剎（佛所居住的國土）。』又說：『在一微塵中，普遍顯現三世一切眾生。』又說：『在一微塵中，普遍顯現三世一切諸佛事。』又說：『在一微塵中，建立三世一切佛轉法輪（佛陀宣講佛法的行為）。』像這樣等等，無量無邊，詳細內容如經文所說。這普遍地涵蓋了以上所有的義理，全部在十世中自在地顯現。應該仔細思考。九者，唯心迴轉善成門。以上這些義理，唯一是一如來藏（佛性的別名），作為自性清凈心的運轉。只是因為自性生起而具有功德，所以才與三乘（聲聞乘、緣覺乘、菩薩乘）有所不同。然而一心也完備地具有十種功德，如《性起品》中所說的十心義等等，就是這個道理。之所以說十，是爲了顯示無窮無盡。像這樣自在，完備地具有無窮無盡的種種功德。以上這些義理，全部是這顆心的自在作用，沒有其他東西，所以稱為唯心迴轉等等。應該思考並解釋它。十者，託事顯法生解門。以上這些義理，隨著所依託的事物，分別顯現不同的法，也就是諸如理事等一切法門。如
【English Translation】 English version The precepts, benefiting sentient beings, and so on. Limitless and boundless various other miscellaneous practices are accomplished simultaneously. Thus, the flourishing of the Dharma realm is purely and complexly unhindered, lacking nothing. One should contemplate this carefully. Eighth, the gate of different accomplishments through separated Dharmas in the ten periods of time. The above-mentioned complex meanings pervade the ten periods of time, manifesting completely and distinctly simultaneously. This is because time and Dharma are inseparable. The 'ten periods of time' refer to the past, future, and present, each having its own past, future, and present, making nine periods of time. However, these nine periods of time interpenetrate each other, forming a single totality. The totality and the individual combine to form the ten periods of time. These ten periods of time fully possess distinctions and differences, manifesting simultaneously and accomplishing dependent origination, thus enabling interpenetration. Therefore, this sutra says: 'Sometimes a long kalpa (an immense period of time) enters a short kalpa, and a short kalpa enters a long kalpa. Or hundreds of thousands of great kalpas are as one thought, and one thought is hundreds of thousands of great kalpas. Or a past kalpa enters a future kalpa, and a future kalpa enters a past kalpa.' Thus, being at ease, time and kalpas are unobstructed, interpenetrating and merging into a harmonious whole. Furthermore, this sutra says: 'Within a single dust mote, universally appear all Buddha lands (Buddha's dwelling place) of the three periods of time.' It also says: 'Within a single dust mote, universally appear all sentient beings of the three periods of time.' It also says: 'Within a single dust mote, universally appear all the deeds of all Buddhas of the three periods of time.' It also says: 'Within a single dust mote, are established all the Dharma wheels (Buddha's act of preaching) turned by all Buddhas of the three periods of time.' Such as these, immeasurable and boundless, are extensively described in the sutra. This universally encompasses all the above-mentioned meanings, all freely manifesting within the ten periods of time. One should contemplate this carefully. Ninth, the gate of good accomplishment through the transformation of the mind-only. All the above-mentioned meanings are solely the Tathagatagarbha (another name for Buddha-nature), functioning as the transformation of the self-nature pure mind. It is only because the self-nature arises and possesses virtues that it differs from the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). However, the one mind also fully possesses ten virtues, such as the meaning of the ten minds described in the chapter on the arising of nature, and so on. The reason for speaking of ten is to reveal the inexhaustible. Thus, being at ease, it fully possesses endless varieties of virtues. All the above-mentioned meanings are the free functioning of this mind, with nothing else, hence the name 'transformation of mind-only,' and so on. One should contemplate and explain it. Tenth, the gate of generating understanding by relying on phenomena to reveal the Dharma. All the above-mentioned meanings, depending on the phenomena relied upon, separately reveal different Dharmas, that is, all Dharma gates such as principles and phenomena. Such as
此經中說十種寶王云等事相者。此即諸法門也。顯上諸義可貴故。立寶以表之。顯上諸義自在故。標王以表之。顯上諸義潤益故。資澤故。龂龂故。以云標之矣。如是等事云云無量。如經思之。問三乘中以有此義。與此何別。答三乘托異事相表顯異理。今此一乘所託之事相。即是彼所現道理。更無異也。具足一切理事教義及上諸法門。無不攝盡者也。宜可如理思之。此上十門等解釋。及上本文十義等。皆悉同時會融。成一法界緣起具德門。普眼境界諦觀察余時。但在大解大行大見聞心中。然此十門隨一門中即攝余門無不皆盡。應以六相方便而會通之。可準。上來所明並是略顯別教一乘緣起義耳。又于其中諸餘法相及問答除疑等。與彼三乘或同或異。所目所設為方便等。廣如經論疏鈔孔目及問答中於彼釋矣。與彼三乘全別不同。宜可廣依華嚴經普眼境界準思之。問此上道理。與彼三乘義別不同此可信矣。又以何文證知三乘外別有一乘耶。答此經自有誠文。故偈云。一切世界群生類。鮮有欲求聲聞道。求緣覺者轉復少。求大乘者甚希有。求大乘者猶為易。能信是法甚為難。良由此法出情難信。是故聖者將彼三乘對比決之。又偈云。若眾生下劣其心厭沒者。示以聲聞道。令出於眾苦。小乘也。若復有眾生。諸根少明利。樂於
【現代漢語翻譯】 現代漢語譯本 此經中所說的十種寶王云等事相，指的是各種法門。因為以上所說的各種意義都非常可貴，所以用『寶』來象徵。因為以上所說的各種意義都非常自在，所以用『王』來標示。因為以上所說的各種意義都能潤澤、滋養、龂龂（滋潤的樣子），所以用『云』來標示。像這些等等的事情，數不勝數，可以參考經文進行思考。問：三乘（聲聞乘、緣覺乘、菩薩乘）中也有這樣的意義嗎？與這裡有什麼區別？答：三乘是依託不同的事相來表達不同的道理。而現在這（華嚴經）一乘所依託的事相，就是他們（三乘）所顯現的道理，沒有其他的不同。它具足了一切的理、事、教、義以及以上所說的各種法門，沒有不包含在其中的。應該如理地思考。以上所說的十門等的解釋，以及上面本文中的十種意義等，都同時會融，成為一個法界緣起具德門。在普眼境界中仔細觀察其餘的時候，只存在於大解、大行、大見聞心中。然而這十門中，隨便一個門都包含了其餘的門，沒有不包含殆盡的。應該用六相方便來會通它們，可以參考。以上所說明的都是簡略地顯示了別教一乘的緣起義。另外，在其中的各種法相以及問答除疑等，與三乘或者相同或者不同，所指的目標和所設立的方便等，詳細的解釋在經論疏鈔孔目以及問答中已經解釋過了。與三乘完全不同，應該廣泛地依據《華嚴經》普眼境界來思考。問：以上所說的道理，與三乘的意義區別不同，這可以相信。那麼用什麼經文來證明三乘之外還有一乘呢？答：這部經本身就有明確的經文。所以偈頌說：『一切世界群生類，鮮有欲求聲聞道，求緣覺者轉復少，求大乘者甚希有。求大乘者猶為易，能信是法甚為難。』（一切世界中的眾生，很少有人想要追求聲聞道，追求緣覺道的人就更少了，追求大乘道的人非常稀少。追求大乘道還算容易，能夠相信這種法門就非常困難。）正是因為這種法門超出了常情，難以置信，所以聖者將三乘與一乘對比來決斷。又偈頌說：『若眾生下劣其心厭沒者，示以聲聞道，令出於眾苦。』（如果眾生下劣，內心厭倦沉沒，就向他們展示聲聞道，讓他們脫離各種痛苦。）這是小乘。『若復有眾生，諸根少明利，樂於 緣覺乘者。為說是緣覺。』（如果又有眾生，諸根稍微明利，喜歡緣覺乘，就為他們說緣覺乘。）
【English Translation】 English version The ten kinds of Treasure King Cloud and other phenomena mentioned in this sutra refer to various Dharma gates. Because the meanings mentioned above are very precious, they are symbolized by 'Treasure'. Because the meanings mentioned above are very free and unconstrained, they are marked by 'King'. Because the meanings mentioned above can moisten, nourish, and 'yin yin' (a moist appearance), they are marked by 'Cloud'. Such things are countless, and you can refer to the scriptures for thinking. Question: Are there such meanings in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna)? What is the difference between them and this? Answer: The Three Vehicles rely on different phenomena to express different principles. However, the phenomena relied upon by the One Vehicle (Avataṃsaka Sūtra) now are the principles manifested by them (the Three Vehicles), and there is no other difference. It is complete with all the principles, phenomena, teachings, meanings, and the various Dharma gates mentioned above, and there is nothing that is not included in it. You should think about it rationally. The explanations of the ten gates mentioned above, and the ten meanings in the text above, etc., are all simultaneously integrated and become a Dharma Realm Origination Virtuous Gate. When carefully observing the rest of the time in the realm of Universal Eye, it only exists in the mind of great understanding, great practice, and great hearing. However, in these ten gates, any one gate includes the rest of the gates, and there is nothing that is not completely included. They should be connected with the six-aspects convenience, which can be referred to. What has been explained above is a brief display of the meaning of the unique teaching of the One Vehicle's origination. In addition, the various Dharma characteristics and question-and-answer doubts removal, etc., are either the same or different from the Three Vehicles. The goals and conveniences set up have been explained in detail in the sutras, commentaries, notes, outlines, and question-and-answer sessions. It is completely different from the Three Vehicles, and you should widely refer to the Avataṃsaka Sūtra's Universal Eye realm for thinking. Question: The principles mentioned above are different from the meanings of the Three Vehicles, which can be believed. Then, what scriptures can be used to prove that there is a One Vehicle outside the Three Vehicles? Answer: This sutra itself has clear scriptures. Therefore, the verse says: 'In all the worlds, sentient beings rarely desire to seek the Śrāvakayāna path, and even fewer seek the Pratyekabuddhayāna path, and very few seek the Mahāyāna path. Seeking the Mahāyāna path is still easy, but believing in this Dharma is very difficult.' It is precisely because this Dharma is beyond common sense and difficult to believe that the sages compare the Three Vehicles with the One Vehicle to make a decision. Another verse says: 'If sentient beings are inferior and their minds are tired and submerged, show them the Śrāvakayāna path and let them escape from all suffering.' This is the Small Vehicle. 'If there are sentient beings whose roots are slightly bright and sharp and who enjoy the Pratyekabuddhayāna, then speak to them of the Pratyekabuddhayāna.'
因緣法。為說辟支佛。中乘也。若人根明利。有大慈悲心。饒益諸眾生。為說菩薩道。即大乘也。若有無上心。決定欲大事。為示于佛身。說無盡佛法。一乘也。由此一乘非下機堪受。是故大聖善巧。于彼三乘位中隨其機欲方便少說。由不窮法界源故。權現二身三身等佛。今為如是無上心機樂大事方始現佛十身境界。說無盡佛法耳。名現佛身說無盡佛法也。三乘但隨機而已。未顯諸佛十身自境界故。非現佛身。又隨機少說一相一寂一味理等。非窮盡說也。何以故三乘以此無窮為過失故。然此一乘以無窮為實德故耳。又此經云。於一世界中。聞說一乘者。或二三四五乃至無量乘。此據本末分齊說耳。聖教文義顯然。不可以執情而驚怪者矣。第四六相圓融義。六相緣起三門分別。初列名略釋。二明教興意。三問答解釋。初列名者。謂總相．別相．同相．異相．成相．壞相。總相者。一舍多德故。別相者。多德非一故。別依比總滿彼總故。同相者。多義不相違。同成一總故。異相者。多義相望各各異故。成相者。由此諸緣起成故。壞相者。諸義各住自法不移動故。第二教興意者。此教為顯一乘圓教法界緣起無盡圓融自在相即無礙镕融乃至因陀羅無窮理事等。此義現前一切惑障。一斷一切斷。得九世十世惑滅。行德即一成一切
【現代漢語翻譯】 現代漢語譯本 因緣法，是為那些應該接受辟支佛（Pratyekabuddha，獨覺佛）教導的人宣說的，屬於中乘（Madhyana，中等載具）。如果有人根器明利，具有廣大的慈悲心，樂於利益眾生，就為他們宣說菩薩道（Bodhisattva-yana，菩薩乘），這就是大乘（Mahayana，大載具）。如果有人具有無上的心，決心成就大事，就為他們展示佛身（Buddha-kaya，佛的法身），宣說無盡的佛法，這就是一乘（Ekayana，唯一載具）。 因為這一乘不是下等根器的人所能接受的，所以大聖（Mahasattva，偉大的聖者，指佛陀）善於運用方便，在三乘的地位中，根據他們的根器和慾望，方便地少量宣說。由於沒有窮盡法界的根源，所以權宜地示現二身（報身和應身）、三身（法身、報身和應身）等佛。現在爲了像這樣具有無上心、樂於成就大事的人，才開始示現佛的十身境界，宣說無盡的佛法。 這叫做『現佛身說無盡佛法』。三乘只是隨機施教而已，沒有顯現諸佛的十身自在境界，所以不是現佛身。而且隨機少量宣說一相、一寂、一味之理等等，不是窮盡地說。為什麼呢？因為三乘認為這種無窮盡是過失，然而這一乘卻認為無窮盡是真實的功德。 而且這部經說：『在一個世界中，聽到宣說一乘的人，或者聽到二乘、三乘、四乘、五乘乃至無量乘。』這是根據本末和分齊來說的。聖教的文義是顯而易見的，不可以執著于自己的想法而感到驚怪。 第四，六相圓融義。從六相緣起的三方面來分別：首先列出名稱並簡略解釋，其次說明設立此教的用意，最後是問答解釋。首先列出名稱，就是總相（Samanya-lakshana，總體相）、別相（Visesa-lakshana，差別相）、同相（Sadrsa-lakshana，相同相）、異相（Vaidrisa-lakshana，相異相）、成相（Siddha-lakshana，成就相）、壞相（Bhanga-lakshana，破壞相）。 總相，是指一物捨棄多種功德。別相，是指多種功德不是一物所能包含的。別相依靠總相，才能圓滿總相。同相，是指多種意義不互相違背，共同成就一個總體。異相，是指多種意義相互觀望，各自不同。成相，是指由此諸緣起而成就。壞相，是指諸義各自安住于自己的法則，不移動。 第二，設立此教的用意是：此教是爲了顯現一乘圓教法界緣起無盡圓融自在相即無礙镕融，乃至因陀羅網（Indra's net，帝釋天之網，比喻無限互攝互入的境界）無窮理事等等。此義現前，一切惑障，一斷一切斷，得到九世十世的惑滅，行德即一成一切。
【English Translation】 English version The Dharma of Dependent Origination is expounded for those who should receive the teachings of Pratyekabuddhas (those enlightened for themselves), belonging to the Middle Vehicle (Madhyana). If someone has sharp faculties, a great compassionate heart, and delights in benefiting all beings, the Bodhisattva Path (Bodhisattva-yana) is expounded for them, which is the Great Vehicle (Mahayana). If someone has a supreme mind and is determined to accomplish great deeds, the Buddha-kaya (the body of the Buddha) is shown to them, and the endless Buddha Dharma is expounded, which is the One Vehicle (Ekayana). Because this One Vehicle is not something that people of inferior capacity can receive, the Great Sage (Mahasattva, referring to the Buddha) skillfully uses expedient means, and within the positions of the Three Vehicles, according to their faculties and desires, expediently expounds a small amount. Because the source of the Dharma Realm is not exhausted, the Buddhas provisionally manifest two bodies (reward body and transformation body), three bodies (Dharmakaya, Sambhogakaya, and Nirmanakaya), etc. Now, for those with such a supreme mind who delight in accomplishing great deeds, the ten bodies of the Buddha are manifested, and the endless Buddha Dharma is expounded. This is called 'Manifesting the Buddha Body and Expounding the Endless Buddha Dharma.' The Three Vehicles are merely teachings given according to the capacity of the audience, and do not reveal the self-existing realm of the ten bodies of the Buddhas, so they are not manifesting the Buddha Body. Moreover, they expediently expound a small amount of the principles of one aspect, one quiescence, one flavor, etc., and do not exhaustively expound them. Why? Because the Three Vehicles consider this inexhaustibility to be a fault, whereas the One Vehicle considers inexhaustibility to be a real virtue. Moreover, this sutra says: 'In one world, those who hear the One Vehicle expounded, or hear two, three, four, five, or even countless vehicles.' This is spoken according to the root, branches and distinctions. The meaning of the sacred teachings is clear and obvious, and should not be surprised by clinging to one's own ideas. Fourth, the meaning of the perfect fusion of the Six Aspects. Distinguishing the arising of the Six Aspects from three aspects: first, listing the names and briefly explaining them; second, explaining the intention of establishing this teaching; and third, answering questions and explaining. First, listing the names, which are the General Aspect (Samanya-lakshana), the Specific Aspect (Visesa-lakshana), the Similar Aspect (Sadrsa-lakshana), the Dissimilar Aspect (Vaidrisa-lakshana), the Aspect of Completion (Siddha-lakshana), and the Aspect of Destruction (Bhanga-lakshana). The General Aspect refers to one thing abandoning many virtues. The Specific Aspect refers to many virtues not being contained in one thing. The Specific Aspect relies on the General Aspect to fulfill the General Aspect. The Similar Aspect refers to many meanings not contradicting each other, jointly accomplishing one totality. The Dissimilar Aspect refers to many meanings looking at each other, each being different. The Aspect of Completion refers to being accomplished by these conditions arising. The Aspect of Destruction refers to all meanings abiding in their own laws, not moving. Second, the intention of establishing this teaching is: this teaching is to reveal the endless, perfect, and unobstructed interpenetration of the Dharma Realm arising from the One Vehicle's perfect teaching, even to the infinite principles of Indra's net (a metaphor for the realm of infinite mutual containment and interpenetration). When this meaning is present, all delusions and obstacles are cut off with one cut, and the extinction of delusions of the nine or ten worlds is attained, and the virtue of practice is that one accomplishment is all accomplishments.
成。理性即一顯一切顯。並普別具足始終皆齊。初發心時便成正覺。良由如是法界緣起六相镕融。因果同時相即自在具足逆順。因即普賢解行。及以證入果即十佛境界所顯無窮。廣如華嚴經說。第三問答解釋者。然緣起法一切處通。今且略就緣成舍辨。問何者是總相。答舍是。問此但椽等諸緣。何者是舍耶。答椽即是舍。何以故。為椽全自獨能作舍故。若離於椽舍即不成。若得椽時即得舍矣。問若椽全自獨作舍者。未有瓦等亦應作舍。答未有瓦等時不是椽故不作。非謂是椽而不能作。今言能作者。但論椽能作。不說非椽作。何以故。椽是因緣。由未成舍時無因緣故。非是緣也。若是椽者其畢全成。若不全成不名為椽。問若椽等諸緣。各出少力共作不全作者。有何過失。答有斷常過。若不全成但少力者。諸緣各少力。此但多個少力。不成一全舍故是斷也。諸緣並少力皆無全成。執有全舍者。無因有故是其常也。若不全成者。去卻一椽時舍應猶在。舍既不全成。故知非少力並全成也。問無一椽時豈非舍耶。答但是破舍無好舍也。故知好舍全屬一椽。既屬一椽故。知椽即是舍也。問舍既即是椽者。余板瓦等應即是椽耶。答總並是椽。何以故。去卻椽即無舍故。所以然者。若無椽即舍壞。舍壞故不名板瓦等。是故板瓦等即是椽
【現代漢語翻譯】 成。理性即一顯一切顯。並且普遍而又各別地具足，從始至終都是齊等的。最初發心的時候便成就正覺。正是因為這樣的法界緣起，六相（總相、別相、同相、異相、成相、壞相）镕融無礙，因和果同時存在，相互即入而自在，具足順逆。因就是普賢菩薩的解和行，以及由此而證入的境界；果就是十佛（指華嚴經中毗盧遮那佛的十身佛）境界所顯現的無窮妙用。詳細內容可以參考《華嚴經》的闡述。 第三個問答是關於解釋緣起。雖然緣起之法在任何地方都適用，但現在暫且就緣起而成的房屋進行辨析。問：什麼是總相？答：房屋就是總相。問：這裡只有椽等各種因緣，哪一個是房屋呢？答：椽就是房屋。為什麼呢？因為椽完全能夠獨自構成房屋。如果離開了椽，房屋就不能成立。如果得到了椽，就得到了房屋。問：如果椽完全能夠獨自構成房屋，那麼在沒有瓦等其他材料的時候，也應該能夠構成房屋。答：在沒有瓦等其他材料的時候，它不是房屋，所以不能構成房屋。這並不是說它是椽而不能構成房屋。現在說它能夠構成房屋，只是說椽能夠構成房屋，而不是說不是椽的東西能夠構成房屋。為什麼呢？因為椽是因緣，由於沒有構成房屋的時候沒有因緣，所以不是緣。如果是椽，它就必定完全構成房屋。如果不完全構成房屋，就不能稱為椽。問：如果椽等各種因緣，各自只出一部分力量共同構成，而不能完全構成，會有什麼過失？答：會有斷滅和常恒的過失。如果不完全構成，只是出一部分力量，那麼各種因緣都只出一部分力量，這只是多個部分力量，不能構成一個完整的房屋，所以是斷滅。各種因緣都只出一部分力量，都沒有完全構成，卻執著于有一個完整的房屋，這是沒有原因而有結果，所以是常恒。如果不完全構成，那麼去掉一根椽的時候，房屋應該仍然存在。房屋既然不完全構成，所以就知道不是一部分力量共同完全構成。 問：沒有一根椽的時候，難道不是房屋嗎？答：那只是破損的房屋，不是完好的房屋。所以知道完好的房屋完全取決於一根椽。既然取決於一根椽，就知道椽就是房屋。問：房屋既然就是椽，那麼其餘的板瓦等也應該就是椽嗎？答：總的來說，它們都是椽。為什麼呢？因為去掉椽就沒有房屋了。所以說，如果沒有椽，房屋就會損壞，房屋損壞了，就不能稱為板瓦等。所以板瓦等也就是椽。
【English Translation】 Cheng. The principle of reason is that one manifests all, and all are manifested. It is universally and particularly complete, equal from beginning to end. When the initial aspiration arises, one attains perfect enlightenment. It is because of such a Dharmadhatu (realm of reality) arising, the six aspects (totality, particularity, similarity, difference, integration, disintegration) are fused without obstruction. Cause and effect exist simultaneously, interpenetrating and freely complete with both forward and reverse order. The cause is Samantabhadra's (Universal Virtue Bodhisattva) understanding and practice, and the realization of the state; the effect is the infinite manifestation of the realm of the Ten Buddhas (referring to the ten bodies of Vairocana Buddha in the Avatamsaka Sutra). Detailed content can be found in the Avatamsaka Sutra. The third question and answer is about explaining dependent origination. Although the Dharma of dependent origination applies everywhere, let's temporarily analyze the house that is formed by dependent origination. Question: What is the general characteristic? Answer: The house is the general characteristic. Question: Here are only rafters and other conditions, which one is the house? Answer: The rafter is the house. Why? Because the rafter is fully capable of independently forming the house. If the rafter is removed, the house cannot be established. If the rafter is obtained, the house is obtained. Question: If the rafter is fully capable of independently forming the house, then when there are no tiles and other materials, it should also be able to form the house. Answer: When there are no tiles and other materials, it is not a house, so it cannot form a house. This is not to say that it is a rafter and cannot form a house. Now saying that it can form a house, it is only saying that the rafter can form a house, not that something that is not a rafter can form a house. Why? Because the rafter is a condition, and because there is no condition when the house is not formed, so it is not a condition. If it is a rafter, it must fully form the house. If it does not fully form the house, it cannot be called a rafter. Question: If the rafters and other conditions each contribute only a part of their strength to form the house together, and cannot fully form it, what faults will there be? Answer: There will be the faults of annihilation and permanence. If it does not fully form, but only contributes a part of its strength, then each condition only contributes a part of its strength. This is just multiple partial strengths, which cannot form a complete house, so it is annihilation. Each condition only contributes a part of its strength, and none of them fully form, but they cling to the idea that there is a complete house, which is having a result without a cause, so it is permanence. If it does not fully form, then when one rafter is removed, the house should still exist. Since the house is not fully formed, it is known that it is not a complete formation by a part of the strength of each condition. Question: When there is no rafter, is it not a house? Answer: That is just a broken house, not a complete house. So it is known that a complete house depends entirely on one rafter. Since it depends on one rafter, it is known that the rafter is the house. Question: Since the house is the rafter, then the remaining boards, tiles, etc. should also be the rafter? Answer: In general, they are all rafters. Why? Because if the rafter is removed, there is no house. Therefore, if there is no rafter, the house will be damaged, and if the house is damaged, it cannot be called boards, tiles, etc. Therefore, boards, tiles, etc. are also rafters.
也。若不即椽者。舍即不成。椽瓦等並皆不成。今既併成。故知相即耳。一椽既爾。余椽例然。是故一切緣起法不成則已。成則相即。镕融無礙自在圓極。難思出過情量。法性緣起一切處準知。第二別相者。椽等諸緣別於總故。若不別者總義不成。由無別時即無總故。此義云何。本以別成總。由無別故總不成也。是故別者。即以總成別也。問若總即別者。應不成總耶。答由總即別故。是故得成總。如椽即是舍故名總相。即是椽故名別相。若不即舍不是椽。若不即椽不是舍。總別相即此可思之。問若相即者。云何說別。答只由相即是故成別。若不相即者。總在別外故非總也。別在總外故非別也。思之可解。問若不別者有何過耶。答有斷常過。若無別者。即無別椽瓦。無別椽瓦故。即不成總舍故此斷也。若無別椽瓦等。而有總舍者。無因有舍是常過也。第三同相者。椽等諸緣和同作舍。不相違故皆名舍緣。非作余物故名同相也。問此與總相何別耶。答總相唯望一舍說。今此同相約椽等諸緣。雖體各別成力義齊故名同相也。問若不同者有何過耶。答若不同者有斷常過也。何者。若不同者。椽等諸義互相違背不同作舍。捨不得有故是斷也。若相違不作舍。而執有舍者。無因有舍故是常也。第四異相者。椽等諸緣隨自形類相望差
別故。問若異者應不同耶。答只由異故。所以同耳。若不異者椽既丈二。瓦亦應爾。壞本緣法故。失前齊同成舍義也。今既舍成。同名緣者當知異也。問此與別相有何異耶。答前別相者。但椽等諸緣。別於一舍故說別相。今異相者。椽等諸緣迭互相望。各各異相也。問若不異者。有何過失耶。答有斷常過。何者。若不異者。瓦即同椽丈二。壞本緣法不共成舍故是斷。若壞緣不成舍而執有舍者。無因有舍故是常也。第五成相者。由此諸緣舍義成故。由成舍故。椽等名緣。若不爾者二俱不成。今現得成故知成相互成之耳。問現見椽等諸緣。各住自法本不作舍。何因得有舍義成耶。答只由椽等諸緣不作故。舍義得成。所以然者。若椽作捨去。即失本椽法故。舍義不得成。今由不作故。椽等諸緣現前故。由此現前故。舍義得成矣。又若不作舍椽等不名多緣。今既得緣名。明知定作舍。問若不成者。何過失耶。答有斷常過。何者。捨本依椽等諸緣成。今既並不作。不得有舍故。是斷也。本以緣成舍名為椽。今既不作舍故無椽是斷。若不成者舍無因有故是常也。又椽不作捨得椽名者亦是常也。第六壞相者。椽等諸緣各住自法本不作故。問現見椽等諸緣作舍成就。何故乃說本不作耶。答只由不作故。舍法得成。若作捨去不住自法有舍
義即不成。何以故。作去失法舍不成故。今既舍成。明知不作也。問若作去有何失。答有斷常二失。若言椽作捨去。即失椽法。失椽法故。舍即無椽不得有。是斷也。若失椽法而有舍者。無椽有舍是常也。又總即一舍。別即諸緣。同即互不相違。異即諸緣各別。成即諸緣辦果。壞即各住自法。別為頌曰。
一即具多名總相 多即非一是別相 多類自同成於總 各體別異現於同 一多緣起理妙成 壞住自法常不作 唯智境界非事識 以此方便會一乘
華嚴一乘教義分齊章卷第四
【現代漢語翻譯】 現代漢語譯本： 意義上就不能成立。為什麼呢？因為如果說『作』（karma, 行為）能去除『法』（dharma, 法則），那麼『舍』（house, 房屋）就不能成立。現在既然『舍』已經成立，就明顯知道『作』是不成立的。問：如果『作』能去除『有』，會有什麼過失呢？答：會有斷滅和常恒兩種過失。如果說『椽』（rafter, 椽子）造作后，『舍』就去除了『椽』的法則，失去了『椽』的法則，那麼『舍』就沒有『椽』，不可能存在。這就是斷滅。如果失去了『椽』的法則，卻仍然有『舍』存在，那麼沒有『椽』卻有『舍』，這就是常恒。又，總體上說是一個『舍』，分別來說是諸多的『緣』（hetu, 因緣）。相同之處在於互相不違背，不同之處在於諸『緣』各自不同。成就之處在於諸『緣』完成結果，壞滅之處在於各自安住于自身的法則。用偈頌來說：
一即具多名總相， 多即非一是別相， 多類自同成於總， 各體別異現於同， 一多緣起理妙成， 壞住自法常不作， 唯智境界非事識， 以此方便會一乘。
《華嚴一乘教義分齊章》卷第四
【English Translation】 English version: Therefore, the meaning cannot be established. Why? Because if 'karma' (作) could remove 'dharma' (法), then 'house' (舍) could not be established. Now that the 'house' is established, it is clear that 'karma' is not established. Question: If 'karma' could remove 'existence', what faults would there be? Answer: There would be two faults: annihilation and permanence. If it is said that after the 'rafter' (椽) is made, the 'house' removes the 'rafter's' dharma, then the 'rafter's' dharma is lost. Because the 'rafter's' dharma is lost, the 'house' has no 'rafter' and cannot exist. This is annihilation. If the 'rafter's' dharma is lost, but the 'house' still exists, then there is a 'house' without a 'rafter', which is permanence. Furthermore, in general, it is one 'house'; separately, it is many 'hetu' (緣). The similarity lies in not contradicting each other; the difference lies in each 'hetu' being distinct. Accomplishment lies in the 'hetu' completing the result; destruction lies in each abiding in its own dharma. A verse says:
'One' embodies many names, the general characteristic, 'Many' are not one, the specific characteristic, Many categories are the same, forming the general, Each entity is different, appearing in the same, The principle of one and many arising from conditions is wonderfully accomplished, Destruction abides in its own dharma, permanence does not act, Only the realm of wisdom, not the consciousness of affairs, With this expedient, one can understand the One Vehicle.
《The Chapter on the Divisions and Limits of the Meanings of the One Vehicle Teaching of the Avatamsaka Sutra》, Volume 4