T45n1869_華嚴五十要問答
大正藏第 45 冊 No. 1869 華嚴五十要問答
No. 1869
鍥華嚴五十要問答序
五十要問答二冊者。華嚴第二祖雲華尊者。撮略雜華之要義。往復徴責以解其肯綮者五十餘條。實可稱義學之龜鑑者也。抑儼公者受稱性之說于帝心大師。其制述頗多。所謂搜玄孔目十玄及此章等並皆末學據此作蹊徑者不為少。雖然本邦之俗秘書不輒許印刻。好古之徒為之搔首。予向過名剎討尋而得此章。雖思弘通其本大半脫誤不足為徴。棄置篋底者久矣。今年幸得善本。對讀挍仇補其脫簡正其偽誤。傍附倭訓乃諭之剞劂。庶幾遐方終古大教遍播。使學者見镕融于毛海證法界于當下耳。
元祿八年乙亥五月穀旦
東奧仙臺龍寶住持比丘長與實養題于洛之智積輪下
華嚴五十要問答初卷
大唐終南太一山至相寺沙門智儼集
今建五十要問答以顯一乘文義節。
一十佛及名義。離世間品中釋
問。云何見佛及佛名數。一乘三乘小乘等教中不同義。答。依小乘教見色身佛三十二相等。則是實見。眼根與境同時相應見實色相。名為見佛。若依三乘見佛實色身等三十二相不名見佛。由與分別遍計合故。假使見可似之相。即是謂似亦非見佛。若知無性無來去
【現代漢語翻譯】 現代漢語譯本 大正藏第 45 冊 No. 1869 華嚴五十要問答
No. 1869
鍥華嚴五十要問答序
《五十要問答》二冊，是華嚴第二祖雲華尊者（Yunhua Zunzhe）撮取《雜華經》的要義，通過往復問答來解釋其中關鍵之處，共五十餘條。實在可以稱作義學研究的典範。而且，儼公（Yan Gong）從帝心大師（Dixin Dashi）那裡接受了稱性之說，他的著作頗多。像《搜玄孔目》、《十玄》以及此章等，很多後學者都據此作為入門途徑。雖然如此，由於本國的習俗，秘藏的書籍不輕易允許刊印，使得愛好古籍的人為此感到為難。我以前在名剎中尋訪而得到了此章。但考慮到弘揚其原本，其中大半脫漏錯誤，不足以作為依據，所以就把它擱置在箱底很久了。今年有幸得到善本，對照閱讀校對，補正其中的脫漏，糾正其中的錯誤，旁邊附上日文訓讀，於是就把它交付刊刻。希望遠方終古都能廣泛傳播大教，使學者能夠在毛髮般細微的事物中見到镕融之理，在當下證悟法界。
元祿八年乙亥五月穀旦
東奧仙臺龍寶住持比丘長與實養題于洛之智積輪下
華嚴五十要問答初卷
大唐終南太一山至相寺沙門智儼集
今建立五十要問答，以彰顯一乘文義的精要。
一、十佛及名義。《離世間品》中解釋。
問：如何見佛以及佛的名號數量？一乘、三乘、小乘等教義中的解釋有何不同？ 答：依據小乘教義，見到色身佛的三十二相等，就是真實見到。眼根與外境同時相應，見到真實的色相，這叫做見佛。如果依據三乘教義，見到佛的真實色身等三十二相，不叫做見佛。因為與分別遍計心相應合。即使見到相似的相，也只是所謂的相似，並非真正見到佛。如果知曉諸法無自性，無來去，
【English Translation】 English version T45, No. 1869 The Fifty Essential Questions and Answers of the Avatamsaka Sutra
No. 1869
Preface to Engraving The Fifty Essential Questions and Answers of the Avatamsaka Sutra
The two volumes of 'The Fifty Essential Questions and Answers' were compiled by Venerable Yunhua (Cloud-Flower), the second patriarch of the Avatamsaka school. He extracted the essential meanings of the 'Miscellaneous Flower Sutra', using repeated questions and answers to explain the key points, totaling more than fifty items. It can truly be called a model for studying the doctrine. Moreover, Yan Gong (Duke Yan) received the teaching of 'nature-accordance' from Master Dixin (Emperor-Mind); he wrote many works. Such as 'Searching the Profound in Detail', 'Ten Profoundnesses', and this chapter, which many later scholars have used as an entry path. However, due to the customs of this country, secretly held books are not easily allowed to be printed, causing those who love ancient books to be troubled. I previously sought this chapter in famous temples and obtained it. But considering promoting its original form, most of it was missing and erroneous, not sufficient to be relied upon, so I put it aside in a box for a long time. This year, I was fortunate to obtain a good copy, and by comparing and proofreading, I supplemented the missing parts, corrected the errors, and added Japanese readings on the side, and then entrusted it to be engraved. I hope that the great teaching can be widely spread in distant lands forever, so that scholars can see the principle of interpenetration in things as minute as hairs and realize the Dharmadhatu in the present moment.
An Auspicious Day in May, the Eighth Year of Genroku (1695), Year of the Wood Pig
Written by Bhiksu Choyo Jitsuyo, Abbot of Ryūhō Temple in Sendai, Ōshū, at the Foot of Chishaku-in in Kyoto
The Fifty Essential Questions and Answers of the Avatamsaka Sutra, Volume One
Compiled by Śramaṇa Zhiyan of Zhixiang Temple on Mount Taiyi in Zhongnan, Great Tang Dynasty
Now, I establish fifty essential questions and answers to reveal the essence of the One Vehicle's teachings.
- Ten Buddhas and Their Meanings. Explained in the 'Leaving the World' Chapter.
Question: How does one see the Buddha and the number of Buddhas' names? What are the different meanings in the teachings of the One Vehicle, Three Vehicles, and Small Vehicle? Answer: According to the Small Vehicle teachings, seeing the thirty-two marks of the Buddha's physical body is considered true seeing. The eye faculty and the object correspond simultaneously, seeing the real form, which is called 'seeing the Buddha'. According to the Three Vehicle teachings, seeing the thirty-two marks of the Buddha's real physical body is not called 'seeing the Buddha', because it is associated with conceptual discrimination. Even if one sees a similar form, it is only so-called 'similar', not truly seeing the Buddha. If one knows that all dharmas are without self-nature, without coming or going,
相即色是空。非色滅空。等不如所謂是名見佛。由與佛體相應故。依一乘教見聞已去乃至會知無生相及應十數見。其十佛一無著佛。安住世間成正覺故。二愿佛。出生故。三業報佛。信故。四持佛。隨順故。五涅槃佛。永度故。六法界佛。無處不至故。七心佛。安住故。八三昧佛。無量無著故。九性佛。決定故。十如意佛。普覆故名為見佛。由如是見順正理故則能睹無上如來。何以故。是成菩提分法及解脫分法。粗細差別對機生信初始不同故。二一乘等佛名數差別多少云何者。一乘教佛名數有十。如華嚴經說。一無著佛。二愿佛。三業報佛。四持佛。五涅槃佛。六法界佛。七心佛。八三昧佛。九性佛。十如意佛。三乘佛有三。一法身佛。二報身佛。三化身佛。小乘佛有二。一生身佛。二化身佛。法身佛亦名自性身。即本有則本有真如也。二報身佛。亦名應身。三化身佛。亦名應身。則修生行德成也。若依小乘二佛生身佛化身佛並修生。慈悲愛行成也。若嘆佛德若一若少。若多時者是三乘。若多嘆少時。乃至多時多嘆是一乘也。
二受職義。十住品后釋
問。諸教成佛受職云何。答。若小乘受職但人義中教成無別事義。若三乘受職依理天處成。亦不論理事教義位別。依一乘受職即具教義理事位等。廣如華嚴
【現代漢語翻譯】 現代漢語譯本 『相即色是空』，並非指『色』滅之後才是『空』。如果認為這樣就叫做『見到佛』，那就錯了。真正的見佛，是因為與佛的本體相應。依據一乘教義，通過見聞等途徑，最終領會無生之相，並相應於十種佛的顯現，才能算是見佛。這十佛是：一、無著佛（安住世間，成就正覺）；二、愿佛（因願力而生）；三、業報佛（因信受業報而顯現）；四、持佛（隨順眾生根性而教化）；五、涅槃佛（引導眾生永遠解脫）；六、法界佛（無處不在）；七、心佛（安住于眾生心中）；八、三昧佛（具有無量無礙的禪定）；九、性佛（本性決定）；十、如意佛（普覆一切眾生）。這樣才能稱之為見佛。因為這樣的見解符合正理，所以才能見到無上的如來。為什麼呢？因為這成就了菩提分法和解脫分法。只是因為粗細的差別，以及對機生信的初始不同而已。 二、一乘等佛名數差別多少是怎樣的呢？一乘教中的佛名數有十種，如《華嚴經》所說：一、無著佛；二、愿佛；三、業報佛；四、持佛；五、涅槃佛；六、法界佛；七、心佛；八、三昧佛；九、性佛；十、如意佛。三乘佛有三種：一、法身佛（Dharmakaya Buddha）；二、報身佛（Sambhogakaya Buddha）；三、化身佛（Nirmanakaya Buddha）。小乘佛有兩種：一生身佛，二化身佛。法身佛也叫自性身，即本有的真如。報身佛也叫應身。化身佛也叫應身，是修行所生的功德成就。如果依據小乘的二佛（生身佛、化身佛），都是修生而得，由慈悲愛行成就。如果讚歎佛的功德，無論是一還是少，還是多，都是三乘的範疇。如果多數時候讚歎少數功德，乃至多數時候多數讚歎，才是一乘的範疇。 二、受職的意義，在《十住品》之後解釋。 問：各種教派成就佛果的受職是怎樣的？答：如果按照小乘，受職只是在人義中教化成就，沒有其他特別的事義。如果按照三乘，受職是依據理天之處成就，也不論理事教義位別的差異。如果按照一乘受職，就具備教義理事位等，詳細內容如《華嚴經》所說。
【English Translation】 English version 『Form is exactly emptiness,』 it doesn't mean that 『emptiness』 exists only after 『form』 ceases. It is wrong to think that this is called 『seeing the Buddha.』 True seeing of the Buddha is because of being in accordance with the essence of the Buddha. According to the One Vehicle (Ekayana) teachings, through seeing and hearing, one ultimately comprehends the characteristic of non-origination (anutpada), and corresponds to the manifestation of the ten Buddhas, only then can it be considered seeing the Buddha. These ten Buddhas are: 1. Non-Attached Buddha (Anasakti Buddha) (abiding in the world, attaining perfect enlightenment); 2. Vow Buddha (Pranidhana Buddha) (born from the power of vows); 3. Karma-Reward Buddha (Karma-phala Buddha) (manifested through faith in karmic retribution); 4. Sustaining Buddha (Dhara Buddha) (teaching in accordance with the nature of sentient beings); 5. Nirvana Buddha (Nirvana Buddha) (guiding sentient beings to eternal liberation); 6. Dharma-Realm Buddha (Dharmadhatu Buddha) (omnipresent); 7. Mind Buddha (Citta Buddha) (abiding in the hearts of sentient beings); 8. Samadhi Buddha (Samadhi Buddha) (possessing immeasurable and unobstructed samadhi); 9. Nature Buddha (Prakriti Buddha) (nature is determined); 10. As-You-Wish Buddha (Yatha-ruchi Buddha) (universally covering all sentient beings). Only in this way can it be called seeing the Buddha. Because such a view is in accordance with right reason, one can see the unsurpassed Tathagata. Why? Because this accomplishes the factors of enlightenment (bodhipaksika-dharmas) and the factors of liberation (vimukti-dharma). It is only because of the difference in coarseness and fineness, and the initial difference in generating faith according to the capacity of sentient beings. 2. What are the differences in the number of Buddhas in the One Vehicle and other vehicles? In the One Vehicle teachings, there are ten types of Buddhas, as stated in the Avatamsaka Sutra: 1. Non-Attached Buddha; 2. Vow Buddha; 3. Karma-Reward Buddha; 4. Sustaining Buddha; 5. Nirvana Buddha; 6. Dharma-Realm Buddha; 7. Mind Buddha; 8. Samadhi Buddha; 9. Nature Buddha; 10. As-You-Wish Buddha. The Three Vehicle Buddhas are of three types: 1. Dharma Body Buddha (Dharmakaya Buddha); 2. Reward Body Buddha (Sambhogakaya Buddha); 3. Transformation Body Buddha (Nirmanakaya Buddha). The Small Vehicle Buddhas are of two types: the Embodied Buddha and the Transformation Buddha. The Dharma Body Buddha is also called the Self-Nature Body, which is the inherent Suchness (Tathata). The Reward Body Buddha is also called the Response Body. The Transformation Body Buddha is also called the Response Body, which is the accomplishment of meritorious virtues through cultivation. If according to the two Buddhas of the Small Vehicle (Embodied Buddha, Transformation Buddha), both are obtained through cultivation, accomplished by loving-kindness and compassionate conduct. If praising the virtues of the Buddha, whether it is one, few, or many, it belongs to the category of the Three Vehicles. If praising few virtues most of the time, or even praising many most of the time, it belongs to the category of the One Vehicle. 2. The meaning of empowerment is explained after the 『Ten Dwellings Chapter.』 Question: What is the empowerment for attaining Buddhahood in various schools? Answer: If according to the Small Vehicle, empowerment is only about teaching and accomplishment in the meaning of human beings, without other special meanings. If according to the Three Vehicles, empowerment is accomplished based on the realm of principle and heaven, without discussing the differences in principle, phenomena, teachings, meanings, and positions. If according to the One Vehicle empowerment, it possesses teachings, meanings, principle, phenomena, positions, etc., in detail as described in the Avatamsaka Sutra.
經說。
三眾生作佛義。十稠林后釋
問。依諸教中有情眾生作佛云何。答。小乘教於一時中但菩薩一人慈悲愛行。依三十三心次第作佛。余見行者並不作佛。但得二種涅槃住無餘也。若依三乘始教則半成佛半不成佛。若直進及迴心二人修行滿十千劫。住堪任地者並皆成佛。若未至此位則與一闡底迦位同。如此人等並皆不成佛。此據位語。若依此判四句分別準亦可知。此如瑜伽菩薩地說。若依三乘終教則一切有情眾生皆悉成佛。由他聖智顯本有佛性及行性。故除其草木等。如涅槃經說。依一乘義一切眾生通依及正並皆成佛。如華嚴經說。以此義準上四句義。即是一乘共教非別教也。
四成佛前後義。四十無礙辨后釋
問。諸教有情。一切眾產生佛前後自他云何。答。依小乘教但一人成佛。若余入成佛前後不同時。若教化有情后時作佛。由無十方佛故。依三乘教有十方佛。故得同時他處成佛。若他有情亦得能化所化同時成佛。為進退不定故。若依一乘教於唸唸中成佛皆盡所化有情。在諸位中十住以去乃至菩提皆盡眾生界。成位遍滿無有前後。為同一緣起大樹故也。
五一念成佛義。亦四十無礙辨后釋
問。一念成佛與多劫成佛差別云何。答。依小乘教世界成壞大劫滿三阿僧祇定得
成佛。無一念成佛者。依三乘教或一念成佛。此有二義。一由覺理位滿足時唯一念故。二會緣從實時法性無多少長短。一成即一切成。一切成即一成故。若據一三千界定三僧祇成佛。此依華嚴一百二十數說僧祇義。若通余世界亦不定三僧祇。如勝天王經說。依一乘義成佛時節並皆不定。為十方世界時節不同因陀羅世界等。並據當分報位說有為諸劫相作及相入等。故無定時。仍不違時法也。
六他方佛成化義。第二品初雲集品中釋
問。依諸教相他方諸佛應化云何。答。依小乘教無他方佛。假使有者即是此方佛往彼變化。依三乘教十方凈土所有諸佛並是實報無有變化。若權起不定始終。令有情機知變化者即屬化攝。若色究竟處及菩提樹下二佛相對有其兩義。一以化顯報。即菩提樹下顯蓮華藏世界海中佛。是報故也。二以報顯化。舉色究竟處成高大身。顯菩提樹下是化義也。若依一乘但有十佛。依行分說不分修生及本有義。若體解大道體即一切種體。相即一切種相。用即一切種用也。諸方現佛若名若義。皆依釋迦海印定現無別佛也。
七佛母眷屬義。后摩耶中釋
問。佛母摩耶諸眷屬等義相云何。答。依小乘教佛母摩耶此贍部州是實佛母。余世界中則無實也。為佛是化故。依三乘始教於一三千所
【現代漢語翻譯】 現代漢語譯本 成佛。沒有隻通過一個念頭就能成佛的說法。依據三乘教義，或許可以通過一個念頭成佛。這有兩種含義：一是由於覺悟真理的階段圓滿時，只有一個念頭；二是會歸因緣，從證悟的瞬間，法性沒有多少長短之分，一旦成就，即一切成就，一切成就，即一旦成就。如果根據一個三千大千世界，需要三大阿僧祇劫才能成佛，這是依據《華嚴經》一百二十個數目來說明阿僧祇劫的意義。如果通用於其他世界，也不一定需要三大阿僧祇劫。如《勝天王經》所說，依據一乘教義，成佛的時間並不固定。因為十方世界的時間不同，如因陀羅世界等。這些都是根據各自的報身位次來說明有為諸劫的相狀、作用以及相互涉入等，所以沒有固定的時間。但這仍然不違背時法的規律。
六、他方佛的應化之義。在第二品初的《雲集品》中解釋。
問：依據各種教相，他方諸佛的應化是怎樣的？答：依據小乘教義，沒有他方佛。假設有，也是此方佛前往彼方變化而成。依據三乘教義，十方凈土所有的諸佛都是實報身，沒有變化。如果權巧地發起不定時的示現，使有情眾生能夠感知變化，就屬於化身所攝。至於色究竟天和菩提樹下兩佛相對的情況，有兩種含義：一是以化身顯現報身，即菩提樹下顯現的是蓮華藏世界海中的佛，這是報身。二是以報身顯現化身，舉例來說，在色究竟天成就高大的身軀，顯現菩提樹下的是化身。如果依據一乘教義，只有十方諸佛。依據行門來分說，不區分修生和本有之義。如果從體性上理解，大道之體即是一切種子的體性，相即是一切種子的相狀，用即是一切種子的作用。諸方顯現的佛，無論是名號還是意義，都是依據釋迦牟尼佛的海印三昧所顯現，沒有其他的佛。
七、佛母眷屬之義。在後面的《摩耶經》中解釋。
問：佛母摩耶（Buddha's mother, 釋迦牟尼佛的母親）以及諸眷屬等的意義和相狀是怎樣的？答：依據小乘教義，佛母摩耶（Buddha's mother, 釋迦牟尼佛的母親）在此贍部洲（Jambudvipa, 南閻浮提，我們所居住的這個世界）是真實的佛母，在其他世界中則沒有真實的佛母。因為佛是化身。
【English Translation】 English version Attaining Buddhahood. There is no one who attains Buddhahood with a single thought. According to the Three Vehicle teachings, one might attain Buddhahood with a single thought. This has two meanings: first, because when the stage of realizing the truth is complete, there is only one thought; second, converging causes and conditions, from the moment of realization, the Dharma-nature has no more or less, long or short. Once one is accomplished, everything is accomplished; when everything is accomplished, it is once accomplished. If based on one three-thousand-great-thousand world system, it takes three great asamkhya kalpas to attain Buddhahood, this is according to the Avatamsaka Sutra's one hundred and twenty numbers to explain the meaning of asamkhya kalpas. If applied to other worlds, it does not necessarily take three great asamkhya kalpas. As the Sutra of King Surpassing the Heavens says, according to the One Vehicle teaching, the time of attaining Buddhahood is not fixed. Because the times of the ten directions worlds are different, such as the Indra world, etc. These are all based on their respective reward-body positions to explain the appearances, functions, and interpenetration of conditioned kalpas, so there is no fixed time. But this still does not violate the law of time.
- The meaning of the emanations of Buddhas in other realms. Explained in the first part of the second chapter, 'Assembly Chapter'.
Question: According to the various teachings, what are the emanations of Buddhas in other realms like? Answer: According to the Hinayana teachings, there are no Buddhas in other realms. If there were, they would be emanations of the Buddha of this realm going to those realms. According to the Three Vehicle teachings, all the Buddhas in the pure lands of the ten directions are reward bodies, without emanations. If skillful means are used to initiate indefinite manifestations, so that sentient beings can perceive the changes, then they belong to the category of emanations. As for the two Buddhas facing each other in the Pure Abode Heaven and under the Bodhi tree, there are two meanings: first, the emanation reveals the reward body, that is, the Buddha under the Bodhi tree reveals the Buddha in the Lotus Treasury World Sea, which is the reward body. Second, the reward body reveals the emanation, for example, attaining a tall body in the Pure Abode Heaven reveals that the one under the Bodhi tree is an emanation. If according to the One Vehicle teaching, there are only the Buddhas of the ten directions. According to the practice, there is no distinction between cultivation-born and inherent meanings. If understood from the perspective of the essence, the essence of the Great Path is the essence of all seeds, the appearance is the appearance of all seeds, and the function is the function of all seeds. The Buddhas appearing in all directions, whether in name or meaning, are all manifested according to Shakyamuni Buddha's Ocean Seal Samadhi, there are no other Buddhas.
- The meaning of the Buddha's mother and retinue. Explained in the later 'Maya Chapter'.
Question: What are the meanings and appearances of the Buddha's mother Maya (Buddha's mother) and her retinue? Answer: According to the Hinayana teachings, the Buddha's mother Maya (Buddha's mother) in this Jambudvipa (the world we live in) is the real Buddha's mother, and there is no real Buddha's mother in other worlds. Because the Buddha is an emanation.
有佛等並是化佛摩耶眷屬等。亦即非實。諸三千界處亦有別佛。化義同前。凈土之中佛母等諸眷屬者亦唯是化。仍是法門化非八相化也。若三乘終教如三千等同類世界現成佛者並是化佛。何以知之。大智度論成佛世界廣引如疏。得知並是一佛化境多處現身。故是化也。摩醯首羅天身亦是化作。由權顯閻浮菩提樹下是化。故蓮華藏世界所有佛者是實報也。通體相用十方凈土所現佛者是報佛也。所有親屬是法門也。為現引此娑婆小根異習眾生故。如大無量壽經說。若依一乘所有諸佛在釋迦佛所化教網名義顯現者並是釋迦佛海印定力。以此義準諸眷屬等皆悉同然。體相用義及變化改性等準此可知也。
八佛情根義。第二品初請中釋
問。佛諸情根相入相作差別云何。答。依小乘教佛菩薩等諸根相作但變化成非改性也。依三乘教變化及改性並得自在。三乘者有二義。一據本性。即大乘菩薩緣覺聲聞。若依現學總名大乘菩薩人也。今攝本性從大乘簡耳。即變化改性二義皆成也。依一乘教變化改性並依緣起本法顯現。亦無別性可變可改。若現為者同前化攝也。仍一乘之體有彼凡有身。復有其聖德。直進大乘有彼聖德無凡有身。漸悟及小乘有彼凡身。有聖德。而凡身非聖法也。
九佛菩薩因果通局義。盧舍那品后
【現代漢語翻譯】 現代漢語譯本：諸佛等，以及化佛（應化之佛）和摩耶（釋迦牟尼佛的生母）的眷屬等，都不是真實的。諸三千大千世界中的佛也是應化之佛，應化的含義與前面相同。凈土中的佛母等眷屬也只是應化之身，仍然是法門之化，而非八相成道之化。如果三乘終教認為在如同三千大千世界這樣的同類世界中顯現成佛的佛，都是應化之佛。為什麼這樣說呢？根據《大智度論》中關於成佛世界的廣泛引用，可以得知這些都是一佛的化境，在多處顯現身形，所以是應化之佛。摩醯首羅天（大自在天）的身形也是化現的，因為權宜之計而顯現在閻浮提（我們所居住的這個世界）菩提樹下也是化現。因此，蓮華藏世界（華藏世界）中的所有佛才是實報身佛。通體、相、用，十方凈土所顯現的佛是報身佛。所有的親屬眷屬是法門所顯現。爲了引導娑婆世界小根器、異習性的眾生，就像《大無量壽經》所說的那樣，如果依據一乘教義，所有諸佛在釋迦牟尼佛所化教的網名義中顯現，都是釋迦牟尼佛海印三昧的定力所致。以此義類推，諸眷屬等都同樣如此。體、相、用之義，以及變化、改變自性等，可以參照這個道理來理解。
八佛情根義。第二品初請中釋
問：諸佛的情根（感覺器官）相入、相作的差別是什麼？答：依據小乘教義，佛菩薩等諸根相作只是變化而成，並非改變自性。依據三乘教義，變化和改變自性都可自在。三乘有二義：一是據本性，即大乘菩薩、緣覺、聲聞。如果依據現學，總稱為大乘菩薩人。現在攝取本性，從大乘中簡別出來。即變化、改性二義都成立。依據一乘教義，變化、改性都依據緣起本法顯現，也沒有別的自性可以變、可以改。如果現在顯現為某種形象，與前面的應化相同。一乘之體既有凡夫之身，又有聖德。直進大乘有聖德而無凡夫之身。漸悟及小乘有凡夫之身，有聖德，但凡夫之身並非聖法。
九佛菩薩因果通局義。盧舍那品后
【English Translation】 English version: Buddhas and others, including transformation bodies of Buddhas (Nirmanakaya Buddhas) and the retinue of Maya (the mother of Shakyamuni Buddha), are not ultimately real. The Buddhas in the three thousand great chiliocosms are also transformation bodies, with the same meaning of transformation as mentioned before. The Buddha-mothers and other members of the retinue in the Pure Lands are also merely transformation bodies, still transformations of the Dharma-gate (Dharmaparyaya), not transformations of the eight stages of enlightenment. If the final teachings of the Three Vehicles consider that Buddhas appearing as having attained Buddhahood in similar worlds like the three thousand great chiliocosms are all transformation bodies, how do we know this? According to the extensive citations in the Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom) regarding the worlds where Buddhas attain enlightenment, it can be known that these are all transformation realms of one Buddha, appearing in many places, so they are transformation bodies. The body of Mahesvara (Great Lord of the World) is also a transformation, and the appearance under the Bodhi tree in Jambudvipa (the world we live in) is also a transformation for expedient reasons. Therefore, all the Buddhas in the Lotus Treasury World (Garbhadhatu Mandala) are Sambhogakaya Buddhas (reward bodies). The Buddhas manifested in the ten directions' Pure Lands, with their complete essence, form, and function, are Sambhogakaya Buddhas. All the relatives and retinue are manifestations of the Dharma-gate. To guide sentient beings in the Saha world (this world) who have small roots and different habits, as stated in the Larger Sutra of Immeasurable Life, if according to the teachings of the One Vehicle, all the Buddhas appearing in the network of names and meanings of Shakyamuni Buddha's teachings are due to the Samadhi power of Shakyamuni Buddha's Ocean Seal. By analogy, all the retinue and others are the same. The meaning of essence, form, and function, as well as transformation and change of nature, can be understood by referring to this principle.
The meaning of the Eight Buddha's Emotional Roots. Explained in the initial request of the Second Chapter.
Question: What are the differences in the interpenetration and interaction of the emotional roots (sense organs) of the Buddhas? Answer: According to the teachings of the Hinayana, the interaction of the roots of Buddhas and Bodhisattvas is only transformation, not a change of nature. According to the teachings of the Three Vehicles, both transformation and change of nature are freely possible. The Three Vehicles have two meanings: one is based on inherent nature, namely Mahayana Bodhisattvas, Pratyekabuddhas (Solitary Realizers), and Sravakas (Hearers). If based on present learning, they are collectively called Mahayana Bodhisattva practitioners. Now, taking the inherent nature and distinguishing it from the Mahayana. That is, both the meanings of transformation and change of nature are established. According to the teachings of the One Vehicle, transformation and change of nature are manifested based on the principle of dependent origination (Pratītyasamutpāda) of the fundamental Dharma, and there is no other nature that can be changed or transformed. If something is manifested now, it is the same as the previous transformation. The essence of the One Vehicle has both the body of an ordinary person and the virtues of a sage. The direct path of the Mahayana has the virtues of a sage but not the body of an ordinary person. Gradual enlightenment and the Hinayana have the body of an ordinary person and the virtues of a sage, but the body of an ordinary person is not the Dharma of a sage.
The meaning of the universality and limitations of the causes and effects of the Nine Buddhas and Bodhisattvas. After the Vairocana Chapter.
釋
問。佛及菩薩因果二位云何差別。答。依小乘教一人依一界。依一心次第成佛。因果相稱現量可知。但斷惑因果盡不盡別。若依三乘多身多心多處現成非一行業。佛亦如此。一切處成。唯蓮華藏世界海佛及三世間智正覺之一分。義相可知。但分齊邊量從此三千世界有情準十方處以為邊量。不論因陀羅及微細世界所有境界。若依一乘所有成佛因果分齊邊量。則通因陀羅秘密微細一切境界分齊盡三世間分齊邊量。如華嚴經普賢門準也。所有修行斷惑等因果二位皆盡不盡也。
十諸教修道總別義。第十地初離垢三昧說
問。諸教修道所有總別業時節分齊云何。答。依小乘教諸菩提分總報業從發心初始次第修行。臨欲成佛十地終心百劫別修相好業。是實非化。若依三乘始教是化非實。若依終教及直進菩薩並從發心以來一切並修。十地終后無別百劫修相好業。依一乘教分與終教相同。既十信已來即成佛即成菩薩。行亦無別時修別相好業。何以故。現十地后修相好業者為回聲聞。由聲聞人偏修智分不修福分。今現別修顯彼信心無慢敬愛故也。
十一成佛不成佛義。稠林后釋
問。菩薩修道成佛不成佛差別云何。答。依小乘教但修菩提分業。除有退者皆悉成佛無不成佛。依三乘教實行修道皆悉成
【現代漢語翻譯】 現代漢語譯本 問：佛（Buddha，覺悟者）和菩薩（Bodhisattva，追求覺悟的修行者）在因位（修行階段）和果位（證悟階段）上有什麼差別？ 答：依據小乘教法，一個人依據一個世界，依一顆心次第成佛。因果相應，可以現量得知。只是斷惑的因果有盡與不盡的區別。若依據三乘教法，多身、多心、多處顯現，並非單一行業。佛也是如此，在一切處成就。只有蓮華藏世界海（Lotus Treasury World Sea）的佛和三世間智正覺（Wisdom and Righteous Enlightenment in the Three Realms）的一部分，義理可以知曉。但分界邊量從這三千世界有情眾生推算到十方之處作為邊量，不論因陀羅（Indra，帝釋天）及微細世界所有的境界。若依據一乘教法，所有成佛的因果分界邊量，則通達因陀羅秘密微細的一切境界，窮盡三世間的分界邊量，如《華嚴經》（Avatamsaka Sutra）普賢（Samantabhadra）行愿品所說。所有修行斷惑等的因果二位，都有盡與不盡。 十、諸教修道總別義。第十地初離垢三昧說 問：諸教修道所有總別、行業、時節、分齊是怎樣的？ 答：依據小乘教法，諸菩提分（parts of enlightenment）總報業從發心初始次第修行，臨欲成佛十地（tenth bhumi）終心百劫別修相好業（marks and characteristics of a Buddha）。這是真實的，不是化現的。若依據三乘教法，始教是化現的，不是真實的。若依據終教及直進菩薩，並從發心以來一切並修。十地終后沒有另外的百劫修相好業。依據一乘教法，分與終教相同。既然十信（ten faiths）以來，即成佛即成菩薩。行也無別時修別相好業。為什麼呢？現在十地后修相好業，是爲了迴向聲聞（Śrāvaka，聲聞乘的修行者）。由於聲聞人偏修智分，不修福分。現在顯現別修，顯示他們信心無慢敬愛。 十一、成佛不成佛義。稠林后釋 問：菩薩修道成佛與不成佛的差別是什麼？ 答：依據小乘教法，但修菩提分業，除了有退轉者，都悉數成佛，沒有不成佛的。依據三乘教法，實行修道都悉數成
【English Translation】 English version Question: What are the differences between Buddhas (Buddha, the awakened one) and Bodhisattvas (Bodhisattva, practitioners who seek enlightenment) in terms of the stages of cause (practice) and effect (enlightenment)? Answer: According to the Hinayana teachings, one person relies on one world and attains Buddhahood sequentially with one mind. The correspondence between cause and effect can be known directly. The only difference lies in whether the cause and effect of eliminating delusion are exhaustive or not. If based on the Three Vehicles, multiple bodies, multiple minds, and multiple places manifest, not a single activity. The Buddhas are also like this, achieving enlightenment everywhere. Only the Buddhas of the Lotus Treasury World Sea (Lotus Treasury World Sea) and a portion of the Wisdom and Righteous Enlightenment in the Three Realms (Wisdom and Righteous Enlightenment in the Three Realms) can have their meanings understood. However, the boundary and extent are calculated from the sentient beings of this three-thousand world system to the ten directions as the boundary, regardless of all the realms of Indra (Indra, the lord of gods) and the subtle worlds. If based on the One Vehicle teachings, the boundary and extent of all causes and effects of attaining Buddhahood encompass all the secret and subtle realms of Indra, exhausting the boundaries and extents of the three realms, as described in the Samantabhadra (Samantabhadra) practices and vows chapter of the Avatamsaka Sutra (Avatamsaka Sutra). All the stages of cause and effect, such as cultivation and elimination of delusion, are either exhaustive or not. 10. The General and Specific Meanings of Cultivating the Path in Various Teachings. Explained in the First Immaculate Samadhi of the Tenth Ground Question: What are the general and specific aspects, activities, timeframes, and boundaries of cultivating the path in various teachings? Answer: According to the Hinayana teachings, all the aggregates of the factors of enlightenment (parts of enlightenment) are cultivated sequentially from the initial arising of the aspiration for enlightenment. Near the attainment of Buddhahood, at the final mind of the tenth ground (tenth bhumi), one separately cultivates the marks and characteristics of a Buddha (marks and characteristics of a Buddha) for a hundred kalpas. This is real, not a transformation. If based on the teachings of the Three Vehicles, the initial teachings are transformations, not real. If based on the final teachings and the direct-path Bodhisattvas, everything is cultivated together from the initial arising of the aspiration for enlightenment. After the end of the tenth ground, there is no separate hundred kalpas for cultivating the marks and characteristics. According to the One Vehicle teachings, the division is the same as the final teachings. Since the ten faiths (ten faiths), one is already a Buddha and already a Bodhisattva. There is no separate time for cultivating separate marks and characteristics. Why? The current cultivation of marks and characteristics after the tenth ground is to turn back the Śrāvakas (Śrāvaka, disciples of the Buddha). Because the Śrāvakas cultivate wisdom predominantly and do not cultivate merit. Now, the separate cultivation is manifested to show that their faith is without arrogance, respect, and love. 11. The Meaning of Attaining Buddhahood and Not Attaining Buddhahood. Explained after the Dense Forest Question: What is the difference between a Bodhisattva cultivating the path and attaining Buddhahood versus not attaining Buddhahood? Answer: According to the Hinayana teachings, one only cultivates the aggregates of the factors of enlightenment. Except for those who regress, all attain Buddhahood without exception. According to the teachings of the Three Vehicles, all who actually cultivate the path will attain
佛。若對異機現不成佛。若約正理無成不成。依一乘教皆對前機。若須成佛則數數成。皆新斷結成佛亦不住。學地成佛若對不成機則常不成由。如大海于諸位中無有溢滿。即楞伽經菩薩一闡提是。若對異病機則無成不成。若對普賢則亦成亦不成也。
十二佛相貌義。第三知識中釋
問。諸教立佛相貌云何。答。依小乘教以人相為佛。一切智等即屬於法。依三乘教亦德亦相。是佛相貌。依一乘教是德是相。是非德是非相。由緣起理具足逆順作不作義故。
十三大師小師義。二地攝生戒釋
問。大師及小師差別云何。答。依小乘教和上為大師。阇梨為小師。佛非大師非小師。依三乘教佛為大師。餘者併爲小師。何以故。若小乘人別位制入無餘涅槃果故。權于下位立大小師。一乘大小師。依理為正耳。非由相事也。
十四信滿成佛義。賢首品釋
問。十信作佛與十地終心作佛差別云何。答。若但言十信作佛不論十地終心作佛則是三乘教。何以故。由法義道理不具故。若具五位及九位作佛即是一乘圓教攝也。何以故。由具教義等具足說故。小乘佛三乘佛並是阿含佛。一乘佛是義佛也。
十五劫減佛興義。十地后地利益后釋
問。劫減佛興世分齊云何。答。依小乘教百年為劫
【現代漢語翻譯】 現代漢語譯本：佛陀。如果針對不同的根器顯現不成佛，如果按照正理來說，沒有成佛與不成佛的說法。依據一乘的教義，都是針對眼前的根器。如果必須成佛，那就數數成佛。都是新斷煩惱結而成佛，也不會停留在那個狀態。在學地成佛，如果針對不能成佛的根器，那就常常不能成佛。猶如大海對於各個階段來說，沒有溢滿的時候。就像《楞伽經》里說的菩薩和一闡提（icchantika，斷善根的人）一樣。如果針對不同的病癥，就沒有成佛與不成佛的說法。如果針對普賢菩薩（Samantabhadra），那就是亦成亦不成。
十二佛相貌義。第三知識中釋
問：各種教派所說的佛的相貌是怎樣的？答：依據小乘教義，以人的相貌為佛，一切智等屬於法。依據三乘教義，既是功德也是相貌，這就是佛的相貌。依據一乘教義，是功德也是相貌，又不是功德也不是相貌。因為緣起的道理具足了逆順、作不作的含義。
十三大師小師義。二地攝生戒釋
問：大師和小師的差別是什麼？答：依據小乘教義，和尚（upadhyaya，親教師）為大師，阿阇梨（acarya，軌範師）為小師。佛不是大師也不是小師。依據三乘教義，佛為大師，其餘的都為小師。為什麼呢？因為小乘人分別階段進入無餘涅槃（nirvana，寂滅）的果位。權且在下位設立大小師。一乘的大小師，依據道理才是正確的，不是由表面的事情決定的。
十四信滿成佛義。賢首品釋
問：十信位作佛與十地終心作佛的差別是什麼？答：如果只說十信位作佛，而不說十地終心作佛，那就是三乘教義。為什麼呢？因為法義道理不完備。如果具足五位和九位作佛，那就是一乘圓教所攝。為什麼呢？因為具足教義等完備的說法。小乘佛和三乘佛都是阿含佛（Agama Buddha）。一乘佛是義佛。
十五劫減佛興義。十地后地利益后釋
問：劫衰減時佛出世的分界是怎樣的？答：依據小乘教義，百年為一劫。
【English Translation】 English version: Buddha. If appearing not to attain Buddhahood to different capacities, according to the correct principle, there is no attainment or non-attainment of Buddhahood. According to the One Vehicle teaching, it is all directed towards the present capacity. If it is necessary to attain Buddhahood, then attain Buddhahood repeatedly. All newly severing afflictions and attaining Buddhahood also do not abide in that state. Attaining Buddhahood in the stage of learning, if directed towards a capacity that cannot attain Buddhahood, then it will often not be attained. It is like the great ocean, which does not overflow in any of the stages. This is like the Bodhisattva and the icchantika (one who has severed their roots of goodness) in the Lankavatara Sutra. If directed towards different illnesses, there is no attainment or non-attainment. If directed towards Samantabhadra (Universal Worthy Bodhisattva), then it is both attainment and non-attainment.
The Meaning of the Twelve Characteristics of the Buddha. Explained in the Third Knowledge.
Question: What are the characteristics of the Buddha as established by various teachings? Answer: According to the Hinayana (Small Vehicle) teachings, the human form is considered the Buddha, and omniscience etc. belong to the Dharma. According to the Three Vehicle teachings, both virtue and form are the characteristics of the Buddha. According to the One Vehicle teaching, it is virtue and form, and it is neither virtue nor form. This is because the principle of dependent origination fully embodies the meaning of acting and not acting, in accordance with and against the flow.
The Meaning of Great Master and Small Master. Explained in the Precepts of Embracing Sentient Beings in the Second Ground.
Question: What is the difference between a great master and a small master? Answer: According to the Hinayana teachings, the upadhyaya (preceptor) is the great master, and the acarya (teacher of conduct) is the small master. The Buddha is neither a great master nor a small master. According to the Three Vehicle teachings, the Buddha is the great master, and the rest are all small masters. Why? Because Hinayana practitioners separately enter the fruit of nirvana (cessation) without remainder at different stages. Provisionally establishing great and small masters in the lower positions. The great and small masters of the One Vehicle are correct according to principle, not determined by superficial matters.
The Meaning of Attaining Buddhahood Upon the Fulfillment of Faith. Explained in the Worthy Leader Chapter.
Question: What is the difference between attaining Buddhahood in the Ten Faiths and attaining Buddhahood at the end of the Tenth Ground? Answer: If only saying attaining Buddhahood in the Ten Faiths without mentioning attaining Buddhahood at the end of the Tenth Ground, then it is the Three Vehicle teaching. Why? Because the meaning of the Dharma is not complete. If fully embodying the five positions and the nine positions to attain Buddhahood, then it is included in the One Vehicle Perfect Teaching. Why? Because it fully embodies the complete explanation of the teaching etc. The Hinayana Buddha and the Three Vehicle Buddha are both Agama Buddhas. The One Vehicle Buddha is the Buddha of Meaning.
The Meaning of the Buddha's Appearance During the Decline of the Kalpa. Explained in the Benefits of the Later Ground of the Tenth Ground.
Question: What is the boundary for the Buddha's appearance in the world during the decline of the kalpa? Answer: According to the Hinayana teachings, one hundred years is one kalpa.
減。依三乘教有二種減。一時減非善減。二時減亦善減。八萬劫以下大位為時減。百年以下大位為善減。五濁等諸惡增故。
十六菩提樹為始義。十住會初釋
問。華嚴經教因何據菩提樹及佛為始余說法處及菩薩有情並說為末。答。若據迷論舉心動念並是遍計即空無法。今由佛智善覺本性。息相還原設教。綱維皆是佛智故。據佛為始離佛以外無有一法也。
十七佛身常無常義。性起品菩提中釋
問。佛身常耶無常耶。答。依小乘佛無常。依三乘佛亦常亦無常。法身佛究竟故常。離不離故無常也。應身一證究竟故常。隨對下位聲聞凡夫得見增減。故是無常。化身如火有處燃有處滅。故是無常。化德相續故說常也。盡未來際故一乘十佛是常。是無常。非常非無常。用不說為說故佛是常。與阿含相應故是無常。隨緣起際故非常非無常也。
十八佛轉依義。地品同相不同相釋
問。諸教佛轉依差別云何。答。依小乘教轉滅轉成轉位轉顯。現惑得滅故轉滅。行德滿故轉成。轉凡夫性得聖人性故轉位。聖人法流現在世故轉顯也。依三乘教轉滅轉成轉位轉顯。或得現在上心及種滅及性滅故轉滅。諸德圓滿及性滿故轉成。轉凡夫依得聖人依。及不轉不得成轉位。法身離惑及無離相名轉顯也。依一
【現代漢語翻譯】 現代漢語譯本 減損。依據三乘教義，減損有兩種。一是時節減損，並非好的減損；二是時節減損，也是好的減損。八萬劫以下的大位是時節減損。百年以下的大位是好的減損。因為五濁等各種惡事增多。
十六 菩提樹為起始的意義。《十住會》初釋
問：為什麼《華嚴經》的教義以菩提樹和佛為起始，而其餘說法之處以及菩薩、有情都說是末尾呢？答：如果依據迷妄的理論，舉心動念都是遍計所執，即空無所有。現在由於佛的智慧，善於覺悟根本。相，還原設立教義。綱維都是佛的智慧，所以以佛為起始，離開佛以外沒有一法。
十七 佛身常與無常的意義。《性起品》菩提中釋
問：佛身是常還是無常？答：依據小乘，佛是無常的。依據三乘，佛亦常亦無常。法身佛究竟是常。離與不離，所以是無常。應身一旦證得究竟，就是常。隨著對下位聲聞凡夫的示現增減，所以是無常。化身如火，有處燃有處滅，所以是無常。化德相續，所以說是常。盡未來際，所以一乘十佛是常。是無常。非常非無常。用不說作為說，所以佛是常。與阿含相應，所以是無常。隨緣起際，所以非常非無常。
十八 佛轉依的意義。《地品》同相不同相釋
問：各教派關於佛轉依的差別是什麼？答：依據小乘教義，有轉滅、轉成、轉位、轉顯。現行的迷惑得以滅除，所以是轉滅。修行功德圓滿，所以是轉成。轉變凡夫的性質而得到聖人的性質，所以是轉位。聖人的法流現在世間，所以是轉顯。依據三乘教義，有轉滅、轉成、轉位、轉顯。或者得到現在上心以及種子滅和自性滅，所以是轉滅。各種功德圓滿以及自性圓滿，所以是轉成。轉變凡夫所依而得到聖人所依，以及不轉變就不能成就轉變的地位。法身離開迷惑以及沒有離開的相，名為轉顯。依據一
【English Translation】 English version Decrease. According to the teachings of the Three Vehicles (Triyana), there are two types of decrease. The first is a decrease due to time, which is not a good decrease. The second is also a decrease due to time, which is a good decrease. A great position lasting less than 80,000 kalpas is a decrease due to time. A great position lasting less than 100 years is a good decrease. This is because the five turbidities (panca kasayas) and other evils increase.
Sixteen. The meaning of the Bodhi tree as the beginning. Explained in the initial section of the Ten Dwellings Assembly (Dasabhumika-samadhi-sutra).
Question: Why does the Avatamsaka Sutra (Flower Garland Sutra) take the Bodhi tree and the Buddha as the beginning, while other places where the Dharma is taught, as well as Bodhisattvas and sentient beings, are said to be the end? Answer: If based on deluded theories, every thought and movement of the mind is merely conceptual proliferation (parikalpita), which is empty and without substance. Now, due to the Buddha's wisdom, which is skilled at awakening to the fundamental . aspect, the original establishment of the teachings is restored. The framework is all the Buddha's wisdom, so the Buddha is taken as the beginning. Apart from the Buddha, there is no single Dharma.
Seventeen. The meaning of the Buddha's body being permanent or impermanent. Explained in the Bodhi section of the Nature Arising Chapter (Prakritisara).
Question: Is the Buddha's body permanent or impermanent? Answer: According to the Hinayana (Small Vehicle), the Buddha is impermanent. According to the Triyana, the Buddha is both permanent and impermanent. The Dharmakaya (Dharma Body) Buddha is ultimately permanent. Because of separation and non-separation, it is impermanent. Once the Nirmanakaya (Transformation Body) is certified as ultimate, it is permanent. Depending on the manifestation of increase or decrease to lower-level Sravakas (Voice-Hearers) and ordinary beings, it is impermanent. The Sambhogakaya (Enjoyment Body) is like fire, burning in some places and extinguished in others, so it is impermanent. The virtues of transformation continue, so it is said to be permanent. Because it extends to the end of future eons, the One Vehicle (Ekayana) and the Ten Buddhas are permanent. It is impermanent. It is neither permanent nor impermanent. Using non-speaking as speaking, the Buddha is permanent. Corresponding to the Agamas, it is impermanent. Depending on the arising of conditions, it is neither permanent nor impermanent.
Eighteen. The meaning of the Buddha's transformation of the basis (asraya-paravrtti). Explained in the Earth Chapter (Bhumi) regarding similar and dissimilar aspects.
Question: What are the differences in the transformation of the basis according to the various teachings? Answer: According to the Hinayana teachings, there is transformation of extinction, transformation of accomplishment, transformation of position, and transformation of manifestation. The existing delusions are extinguished, so it is transformation of extinction. The merits of practice are fulfilled, so it is transformation of accomplishment. Transforming the nature of an ordinary person and attaining the nature of a sage, it is transformation of position. The Dharma stream of the sage is now in the world, so it is transformation of manifestation. According to the Triyana teachings, there is transformation of extinction, transformation of accomplishment, transformation of position, and transformation of manifestation. Or, attaining the present upper mind and the extinction of seeds and the extinction of nature, it is transformation of extinction. The perfection of all virtues and the perfection of nature, it is transformation of accomplishment. Transforming what an ordinary person relies on and attaining what a sage relies on, and without transformation, one cannot achieve the position of transformation. The Dharmakaya is free from delusion and has no aspect of being free from it, which is called transformation of manifestation. According to the One
乘教本有及本有修生。修生及修生本有四位常然。廣如疏說。滅惡不滅究竟常然故。轉依義通其九世及十世。非如前小乘及三乘教一世及三世也。
十九轉四識成四智義。亦地品不同相處釋
問。轉滅四識成四智。其義云何。答。依小乘教但有五識及意識。無彼賴耶及末那。亦無四智可成。若依三乘教則有四識轉滅成四智。而此四智約三乘終教及直進菩薩教四智並從意識成何以故。為一切果報及末那識得起現行並從意識位遠緣成故。若異熟賴耶親從種發。種子同類即從上心意識而生。況復發智。從本識種類等次第發者。此義不可。但佛菩薩將四智名寄顯四識。顯其本識及末那識是有。決定非親四識自類生智。何以故。末那本識及五識等不成總報思業及聞思簡擇不得有故。若有發思業則須別者受生有此過也。教亦無文。若法性賴耶如來藏識全即不合自起發思故。佛地經及無性攝論等二教不同。由為有別義。佛地經云。當知有五種法攝大覺地。何等為五。所謂清凈法界大圓鏡智平等性智妙觀察智成所作智。下次第釋。乃至成所作智通成三業作用。無有別文屬當。賴耶末那意識五識別成轉依得四種智。又如無性攝論。由轉阿賴耶識等八事識蘊得大圓鏡智等四種妙智。如數次第。或隨所應當知。此中轉阿賴耶識故
【現代漢語翻譯】 現代漢語譯本 乘教本有及本有修生：乘教認為，事物本初存在以及通過修行而產生是兩種存在方式。 修生及修生本有四位常然：通過修行而產生的事物，以及其本初存在，具有四種恒常不變的特性。具體內容詳見疏文的解釋。 滅惡不滅究竟常然故：因為斷滅惡業，而不滅究竟的恒常不變的真如本性。 轉依義通其九世及十世：轉依的意義貫通過去、現在、未來九世以及包含佛果的十世。不像之前的小乘教和三乘教只侷限於一世或三世。
十九轉四識成四智義。亦地品不同相處釋：第十九部分，關於轉變四識成為四智的意義，也將在《地品》的不同章節中進行解釋。
問：轉滅四識成四智，其義云何？（如何通過轉變和斷滅四識而成就四智？) 答：依小乘教但有五識及意識。無彼賴耶（Alaya，阿賴耶識）及末那（Manas，末那識）。亦無四智可成：根據小乘教義，只有五識和意識，沒有阿賴耶識和末那識，因此也無法成就四智。 若依三乘教則有四識轉滅成四智：如果按照三乘教義，則可以通過轉變和斷滅四識而成就四智。 而此四智約三乘終教及直進菩薩教四智並從意識成何以故：而這四智，在三乘的終極教義以及直進菩薩的教義中，都是從意識轉變而來。為什麼呢？ 為一切果報及末那識得起現行並從意識位遠緣成故：因為一切果報以及末那識的生起和顯現，都是從意識的層面通過間接的因緣而成就的。 若異熟賴耶親從種發。種子同類即從上心意識而生。況復發智。從本識種類等次第發者。此義不可：如果說異熟識（阿賴耶識）直接從種子生起，並且種子與意識同類，從而從意識中產生，更何況智慧的生起，如果說智慧是從本識的種類等次第生起，這種說法是不成立的。 但佛菩薩將四智名寄顯四識。顯其本識及末那識是有。決定非親四識自類生智：但是，佛和菩薩只是借用四智的名稱來彰顯四識，表明本識和末那識是存在的。可以確定的是，四智並非直接從四識的同類中產生。 何以故。末那本識及五識等不成總報思業及聞思簡擇不得有故：為什麼呢？因為末那識、本識以及五識等，不能構成總體的果報、思業，也不能進行聞思和簡擇。 若有發思業則須別者受生有此過也。教亦無文：如果說有發起思業，那麼就需要有其他的受生者，這樣就有了過失。而且經典中也沒有這樣的說法。 若法性賴耶如來藏識全即不合自起發思故：如果說法性阿賴耶識（Tathagatagarbha，如來藏識）完全相同，那麼就不應該自己生起思慮。 佛地經及無性攝論等二教不同。由為有別義： 《佛地經》和《無性攝論》等兩部經典的教義有所不同，因為它們有不同的側重點。 佛地經云。當知有五種法攝大覺地。何等為五。所謂清凈法界（Dharmadhatu，清凈法界）大圓鏡智（Adarsa-jnana，大圓鏡智）平等性智（Samata-jnana，平等性智）妙觀察智（Pratyaveksana-jnana，妙觀察智）成所作智（Krtyanusthana-jnana，成所作智）：《佛地經》說：『應當知道有五種法包含大覺悟的境界。這五種法是什麼呢？就是清凈法界、大圓鏡智、平等性智、妙觀察智和成所作智。』 下次第釋。乃至成所作智通成三業作用。無有別文屬當：下面依次解釋，乃至成所作智貫通成就身、口、意三業的作用。沒有其他的經文特別說明。 賴耶末那意識五識別成轉依得四種智：阿賴耶識、末那識、意識和五識，通過轉變和依止，可以獲得四種智慧。 又如無性攝論。由轉阿賴耶識等八事識蘊得大圓鏡智等四種妙智。如數次第。或隨所應當知：又如《無性攝論》所說，通過轉變阿賴耶識等八種事識蘊，可以獲得大圓鏡智等四種妙智，按照一定的順序，或者根據具體情況而定。 此中轉阿賴耶識故：這裡指的是轉變阿賴耶識的緣故。
English version The Teaching on Original Existence and Existence Arising from Cultivation: The Teaching of the Vehicle (乘教) posits that things exist in two ways: their original existence and their existence arising from cultivation. Cultivation-Arisen Existence and the Original Existence of Cultivation-Arisen Existence Have Four Constant Natures: Things that arise through cultivation, and their original existence, possess four constant and unchanging characteristics. The specifics are detailed in the commentary. Extinguishing Evil Does Not Extinguish the Ultimate Constant Nature: Because extinguishing evil karma does not extinguish the ultimate, constant, and unchanging nature of Suchness (真如). The Meaning of Transformation and Reliance Extends Through the Nine Worlds and Ten Worlds: The meaning of transformation and reliance (轉依) extends through the past, present, and future nine worlds, as well as the ten worlds including the fruition of Buddhahood. It is not limited to one or three lifetimes as in the earlier teachings of the Hinayana and Three Vehicles.
- The Meaning of Transforming the Four Consciousnesses into the Four Wisdoms. Also Explained in Different Sections of the Chapter on Grounds (地品): The nineteenth part, concerning the meaning of transforming the four consciousnesses into the four wisdoms, will also be explained in different sections of the Chapter on Grounds.
Question: What is the meaning of transforming and extinguishing the four consciousnesses to achieve the four wisdoms? Answer: According to the Hinayana teachings, there are only the five consciousnesses and the mind consciousness (意識). There is no Alaya (阿賴耶識) or Manas (末那識). Therefore, there are no four wisdoms to be attained. If we follow the teachings of the Three Vehicles, then the four consciousnesses can be transformed and extinguished to achieve the four wisdoms. And these four wisdoms, in the ultimate teachings of the Three Vehicles and the teachings of the direct-path Bodhisattvas, all arise from the mind consciousness. Why? Because all karmic retributions and the arising and manifestation of the Manas consciousness are accomplished from the level of the mind consciousness through indirect causes and conditions. If the differentiated Alaya arises directly from seeds, and the seeds are of the same type as the mind consciousness, then they arise from the higher mind consciousness. How much more so the arising of wisdom. If wisdom arises sequentially from the types of the fundamental consciousness, this meaning is untenable. However, Buddhas and Bodhisattvas merely use the names of the four wisdoms to manifest the four consciousnesses, showing that the fundamental consciousness and the Manas consciousness exist. It is certain that the four wisdoms do not arise directly from the same type of the four consciousnesses. Why? Because the Manas consciousness, the fundamental consciousness, and the five consciousnesses cannot constitute the overall karmic retribution, thought karma, or the ability to hear, think, and discern. If there is the arising of thought karma, then there must be another being to receive rebirth, which is a fault. Moreover, there is no such statement in the scriptures. If the Dharma-nature Alaya, the Tathagatagarbha, were completely identical, then it should not spontaneously generate thoughts. The two teachings of the Buddhabhumi Sutra and the Asanga's Compendium of Abhidharma are different. Because they have different emphases. The Buddhabhumi Sutra says: 'You should know that there are five dharmas that encompass the ground of great enlightenment. What are the five? They are the pure Dharmadhatu (清凈法界), the Great Mirror Wisdom (大圓鏡智), the Wisdom of Equality (平等性智), the Wisdom of Discriminating Awareness (妙觀察智), and the Wisdom of Accomplishing Activities (成所作智).' The following explains them in order, up to the Wisdom of Accomplishing Activities, which universally accomplishes the functions of the three karmas (body, speech, and mind). There is no other scripture that specifically assigns them. The Alaya, Manas, mind consciousness, and five consciousnesses, through transformation and reliance, can attain the four wisdoms. Furthermore, as stated in the Asanga's Compendium of Abhidharma, by transforming the Alaya consciousness and the other eight consciousness aggregates, one can attain the four wonderful wisdoms such as the Great Mirror Wisdom, in numerical order, or as appropriate. Here, it refers to the transformation of the Alaya consciousness.
【English Translation】 English version The Teaching on Original Existence and Existence Arising from Cultivation: The Teaching of the Vehicle (乘教) posits that things exist in two ways: their original existence and their existence arising from cultivation. Cultivation-Arisen Existence and the Original Existence of Cultivation-Arisen Existence Have Four Constant Natures: Things that arise through cultivation, and their original existence, possess four constant and unchanging characteristics. The specifics are detailed in the commentary. Extinguishing Evil Does Not Extinguish the Ultimate Constant Nature: Because extinguishing evil karma does not extinguish the ultimate, constant, and unchanging nature of Suchness (真如). The Meaning of Transformation and Reliance Extends Through the Nine Worlds and Ten Worlds: The meaning of transformation and reliance (轉依) extends through the past, present, and future nine worlds, as well as the ten worlds including the fruition of Buddhahood. It is not limited to one or three lifetimes as in the earlier teachings of the Hinayana and Three Vehicles.
- The Meaning of Transforming the Four Consciousnesses into the Four Wisdoms. Also Explained in Different Sections of the Chapter on Grounds (地品): The nineteenth part, concerning the meaning of transforming the four consciousnesses into the four wisdoms, will also be explained in different sections of the Chapter on Grounds.
Question: What is the meaning of transforming and extinguishing the four consciousnesses to achieve the four wisdoms? Answer: According to the Hinayana teachings, there are only the five consciousnesses and the mind consciousness (意識). There is no Alaya (阿賴耶識) or Manas (末那識). Therefore, there are no four wisdoms to be attained. If we follow the teachings of the Three Vehicles, then the four consciousnesses can be transformed and extinguished to achieve the four wisdoms. And these four wisdoms, in the ultimate teachings of the Three Vehicles and the teachings of the direct-path Bodhisattvas, all arise from the mind consciousness. Why? Because all karmic retributions and the arising and manifestation of the Manas consciousness are accomplished from the level of the mind consciousness through indirect causes and conditions. If the differentiated Alaya arises directly from seeds, and the seeds are of the same type as the mind consciousness, then they arise from the higher mind consciousness. How much more so the arising of wisdom. If wisdom arises sequentially from the types of the fundamental consciousness, this meaning is untenable. However, Buddhas and Bodhisattvas merely use the names of the four wisdoms to manifest the four consciousnesses, showing that the fundamental consciousness and the Manas consciousness exist. It is certain that the four wisdoms do not arise directly from the same type of the four consciousnesses. Why? Because the Manas consciousness, the fundamental consciousness, and the five consciousnesses cannot constitute the overall karmic retribution, thought karma, or the ability to hear, think, and discern. If there is the arising of thought karma, then there must be another being to receive rebirth, which is a fault. Moreover, there is no such statement in the scriptures. If the Dharma-nature Alaya, the Tathagatagarbha, were completely identical, then it should not spontaneously generate thoughts. The two teachings of the Buddhabhumi Sutra and the Asanga's Compendium of Abhidharma are different. Because they have different emphases. The Buddhabhumi Sutra says: 'You should know that there are five dharmas that encompass the ground of great enlightenment. What are the five? They are the pure Dharmadhatu (清凈法界), the Great Mirror Wisdom (大圓鏡智), the Wisdom of Equality (平等性智), the Wisdom of Discriminating Awareness (妙觀察智), and the Wisdom of Accomplishing Activities (成所作智).' The following explains them in order, up to the Wisdom of Accomplishing Activities, which universally accomplishes the functions of the three karmas (body, speech, and mind). There is no other scripture that specifically assigns them. The Alaya, Manas, mind consciousness, and five consciousnesses, through transformation and reliance, can attain the four wisdoms. Furthermore, as stated in the Asanga's Compendium of Abhidharma, by transforming the Alaya consciousness and the other eight consciousness aggregates, one can attain the four wonderful wisdoms such as the Great Mirror Wisdom, in numerical order, or as appropriate. Here, it refers to the transformation of the Alaya consciousness.
得大圓鏡智。雖所識境不現在前而能不忘。不限時處。於一切境常不愚迷。無分別行。能起受用佛智影像。轉染污末那故得平等性智。初現觀時先已證得。于修道位轉復清凈。由此安住無住涅槃。大慈大悲恒與相應。能隨所樂現佛影像。轉五觀識故得妙觀察智。具足一切陀羅尼門。三摩地門。由如寶藏於大會中能現一切自在作用。能斷諸疑。能雨法雨。轉意識故得成所作智。普於十方一切世界能現變化。從都史多天宮而沒。乃至涅槃。能現住持一切有情利樂事。故上文既云隨所相應。故知別配轉四識依成四種智此義不定。但為文意隨義顯法取其一義。不得定然。如寄惑顯位準即可知。當知教意方便顯法故作此說。若約三乘初教此亦可爾。如成唯識論。外疑雲。若末那識自類不發智者聖人位中即有所少。為答此疑有其四句。或有法凡聖共有。或有法凡有聖無。或有法聖有凡無。或有法凡聖俱無。凡聖俱有者。謂如來藏五義。凡聖俱無者。謂遍計性。凡無聖有者。謂常身。聖無凡有者。謂無常身。既有此句。末那凡有聖無有何過也。此之一義唯三乘教說。一乘不共教無。若約三乘始教門中對小乘人容有此義。何以故。為對小乘不說如來藏不染而染染而不染成賴耶故。
二十教相義。第十地釋名分釋
問。一乘
【現代漢語翻譯】 現代漢語譯本 獲得大圓鏡智（Dà Yuán Jìng Zhì，Great Perfect Mirror Wisdom）。即使所認識的境界不在眼前，也能不忘記。不侷限於時間和地點，對於一切境界常常不迷惑，沒有分別的行動。能生起受用佛智的影像。轉變染污的末那識（Mònàshí，Manas-consciousness）而獲得平等性智（Píngděng Xìng Zhì，Equality Wisdom）。初現觀（chū xiàn guān，first direct perception）時就已經證得，在修道位（xiūdào wèi，path of cultivation）上轉變更加清凈。由此安住于無住涅槃（wú zhù nièpán，non-abiding Nirvana），大慈大悲恒常與他相應。能隨心所欲地顯現佛的影像。轉變五觀識（wǔ guān shí，five sense consciousnesses）而獲得妙觀察智（Miào Guānchá Zhì，Wonderful Discriminating Wisdom）。具足一切陀羅尼門（tuóluóní mén，dharani doors）、三摩地門（sānmó dì mén，samadhi doors）。猶如寶藏，在大會中能顯現一切自在作用。能斷除各種疑惑，能降下法雨。轉變意識（yìshí，consciousness）而獲得成所作智（Chéng Suǒzuò Zhì，Perfected Action Wisdom）。普遍在十方一切世界能顯現變化，從都史多天宮（Dōushǐ Duō Tiāngōng，Tushita Heaven）而逝，乃至涅槃，能顯現住持一切有情利樂之事。所以上文既然說『隨所相應』，就知道分別配合轉變四識（sì shí，four consciousnesses）依成四種智（sì zhǒng zhì，four wisdoms）這個意義是不定的。只是爲了文意，隨順意義顯現佛法，取其一種意義，不能確定就是這樣。如寄託迷惑顯現果位，準此即可知道。應當知道教義是爲了方便顯現佛法才這樣說的。如果按照三乘（sānshèng，three vehicles）初教（chū jiào，initial teaching），也可以這樣說。如《成唯識論》（Chéng Wéishí Lùn，Treatise on the Establishment of Consciousness-only）。外人懷疑說，如果末那識（Mònàshí，Manas-consciousness）自身種類不生髮智慧，那麼聖人的果位中就有所缺少。爲了回答這個疑問，有四種說法。或者有法凡夫和聖人共有，或者有法凡夫有而聖人沒有，或者有法聖人有而凡夫沒有，或者有法凡夫和聖人都沒有。凡夫和聖人都有的，比如如來藏（Rúláizàng，Tathagatagarbha）的五種意義。凡夫和聖人都沒有的，比如遍計所執性（biàn jì suǒ zhí xìng，imagined nature）。凡夫沒有而聖人有的，比如常身（cháng shēn，eternal body）。聖人沒有而凡夫有的，比如無常身（wúcháng shēn，impermanent body）。既然有這種說法，末那識（Mònàshí，Manas-consciousness）凡夫有而聖人沒有有什麼過錯呢？這一種意義只有三乘教（sānshèng jiào，three vehicles teaching）才說，一乘不共教（yīshèng bùgòng jiào，one vehicle uncommon teaching）沒有。如果按照三乘始教（sānshèng shǐ jiào，three vehicles initial teaching）門中，對小乘人（xiǎoshèng rén，Hinayana practitioners）來說，容許有這種意義。為什麼呢？爲了對小乘人不說如來藏（Rúláizàng，Tathagatagarbha）不染而染，染而不染，成為阿賴耶識（Ālāyéshí，Alaya-consciousness）的緣故。 二十教相義（èrshí jiàoxiàng yì，twenty aspects of teachings）。第十地釋名分釋（dìshí dì shì míng fēnshì，explanation of the name of the tenth bhumi）。 問。一乘（yīshèng，one vehicle）
【English Translation】 English version Attaining the Great Perfect Mirror Wisdom (Dà Yuán Jìng Zhì). Even if the perceived object is not present, one can still remember it. It is not limited by time or place, and one is always free from delusion regarding all objects, acting without discrimination. It can generate images that benefit from the Buddha's wisdom. Transforming the defiled Manas-consciousness (Mònàshí) leads to Equality Wisdom (Píngděng Xìng Zhì). It is initially attained during the first direct perception (chū xiàn guān), and becomes even purer during the path of cultivation (xiūdào wèi). Through this, one dwells in non-abiding Nirvana (wú zhù nièpán), constantly accompanied by great compassion and great mercy. It can manifest the Buddha's image as desired. Transforming the five sense consciousnesses (wǔ guān shí) leads to Wonderful Discriminating Wisdom (Miào Guānchá Zhì). It is complete with all Dharani doors (tuóluóní mén) and Samadhi doors (sānmó dì mén). Like a treasure trove, it can manifest all kinds of unhindered functions in great assemblies. It can cut off all doubts and rain the rain of Dharma. Transforming the consciousness (yìshí) leads to Perfected Action Wisdom (Chéng Suǒzuò Zhì). It can universally manifest transformations in all worlds of the ten directions, departing from Tushita Heaven (Dōushǐ Duō Tiāngōng) and even until Nirvana, it can manifest and maintain all beings' benefit and happiness. Therefore, since the text above says 'according to what is appropriate', it is known that the meaning of separately matching the transformation of the four consciousnesses (sì shí) to rely on and become the four wisdoms (sì zhǒng zhì) is not fixed. It is only for the sake of the meaning of the text, following the meaning to reveal the Dharma, taking one meaning, and it cannot be determined to be so. Just as relying on delusion to reveal the position, one can know this accordingly. It should be known that the teaching is to conveniently reveal the Dharma, hence this is said. If according to the initial teaching (chū jiào) of the Three Vehicles (sānshèng), this can also be said. As in the 'Treatise on the Establishment of Consciousness-only' (Chéng Wéishí Lùn). An outsider doubts, saying that if the Manas-consciousness (Mònàshí) itself does not generate wisdom, then there will be something lacking in the position of a sage. To answer this doubt, there are four statements. Either there is a Dharma that is shared by both ordinary beings and sages, or there is a Dharma that ordinary beings have but sages do not, or there is a Dharma that sages have but ordinary beings do not, or there is a Dharma that neither ordinary beings nor sages have. What ordinary beings and sages both have is like the five meanings of the Tathagatagarbha (Rúláizàng). What neither ordinary beings nor sages have is like the imagined nature (biàn jì suǒ zhí xìng). What ordinary beings do not have but sages have is like the eternal body (cháng shēn). What sages do not have but ordinary beings have is like the impermanent body (wúcháng shēn). Since there is this statement, what is wrong with the Manas-consciousness (Mònàshí) being something that ordinary beings have but sages do not? This meaning is only spoken of in the Three Vehicles teaching (sānshèng jiào), and is not present in the One Vehicle uncommon teaching (yīshèng bùgòng jiào). If according to the initial teaching (sānshèng shǐ jiào) of the Three Vehicles, this meaning can be allowed for Hinayana practitioners (xiǎoshèng rén). Why? It is because, for the sake of the Hinayana practitioners, the Tathagatagarbha (Rúláizàng) is not said to be undefiled yet defiled, and defiled yet undefiled, becoming the Alaya-consciousness (Ālāyéshí). Twenty Aspects of Teachings (èrshí jiàoxiàng yì). Explanation of the name of the tenth bhumi (dìshí dì shì míng fēnshì). Question: One Vehicle (yīshèng)
教相建立云何。答。此義相難。令舉喻顯。如一樓觀內外嚴飾盡其功思唯有一門。有智慧者能扣開門。示無智者一乘教義亦復如是。性起樹藏內莊一乘。外嚴三乘及小乘等。有一覺門向菩提樹下。唯有因果二位佛及普賢二人開見。為諸有情可化眾生張大教網。絙生死海漉天人龍置涅槃岸。諸教相中示彼小乘及三乘教。令物生信起行分證。示一乘教令其見聞后得入證。故彼教相似成內外及教義不同。即如法華經界外大牛車及地論第八地已上文即是其事。
二十一一乘分齊義。四十無礙辯才后釋
問。一乘教義分齊云何答。一乘教有二種。一共教。二不共教。圓教一乘所明諸義文文句句皆具一切。此是不共教。廣如華嚴經說。二共教者即小乘三乘教。名字雖同意皆別異。如諸大乘經中廣說。可知仍諸共教上下相望有共不共。如小乘教三世有等三乘即無。三乘教有小乘即無。或二乘共有如道品等名數共同。或二乘俱無則一乘教是也。可類準知。
二十二立一乘位義。亦四十無礙后釋
問。諸教立位差別云何。答。略依一乘普賢因果制位不同。有十七門。世間六道即為六門。聲聞緣覺復為二門。小乘中佛及初回心小乘人佛復為二門。此二佛同依三十三心依四禪等發智得成佛故。十信以去至十地五位位
【現代漢語翻譯】 現代漢語譯本： 教相如何建立？回答：這個義理很難理解，所以用比喻來闡明。就像一座樓閣，內外都裝飾得非常華麗，窮盡了工匠的巧思，但只有一扇門。有智慧的人能夠打開這扇門，向沒有智慧的人展示一乘（Ekayana，唯一佛乘）的教義，也是如此。如性起（nature-origination）之樹，藏內莊嚴一乘，外在則顯現三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）及小乘（Hinayana）等。有一扇覺悟之門，通向菩提樹下，只有因位（cause-position）和果位（effect-position）的佛，以及普賢（Samantabhadra）二人能夠開啟和見到。爲了那些可以被教化的眾生，張開廣大的教法之網，從生死之海中撈起天人龍等，安置在涅槃（Nirvana）的彼岸。在各種教相中，先示現小乘和三乘的教法，使眾生生起信心，開始修行，並分證果位。然後示現一乘的教法，讓他們見聞之後，最終得以進入和證悟。所以，那些教相看似相似，實則內外以及教義都不同。就像《法華經》（Lotus Sutra）中界外的大牛車，以及《地論》（Dasabhumika Sutra）中第八地以上的經文，說的就是這件事。
第二十一，一乘的分齊義。將在第四十無礙辯才之後解釋。
問：一乘教義的分齊如何？答：一乘教有兩種：一是共教，二是不共教。圓教（Perfect Teaching）一乘所闡明的各種義理，字字句句都具備一切，這是不共教，詳細內容如《華嚴經》（Avatamsaka Sutra）所說。二是共教，即小乘和三乘教。名字雖然相同，但意義卻各不相同，如各大乘經中所廣泛闡述的那樣。可知在各種共教中，上下相互比較，有共與不共。例如，小乘教認為三世（過去、現在、未來）是存在的，而三乘教則認為不存在。三乘教有的，小乘教就沒有。或者二乘（聲聞乘、緣覺乘）共有，如道品（Bodhipaksa-dharmas）等，名稱相同。或者二乘都沒有的，那就是一乘教的範疇了。可以依此類推得知。
第二十二，建立一乘位義。也將在第四十無礙之後解釋。
問：各種教法所建立的果位差別如何？答：簡略地依據一乘普賢的因果來制定果位，共有十七個方面。世間的六道（地獄、餓鬼、畜生、阿修羅、人、天）即為六個方面。聲聞（Sravaka）和緣覺（Pratyekabuddha）又為兩個方面。小乘中的佛，以及最初發心的的小乘人佛，又為兩個方面。這兩種佛都依據三十三種心，依據四禪（Four Dhyanas）等，發起智慧而成就佛果。從十信（Ten Faiths）開始，到十地（Ten Bhumis）五位（Five Stages），果位...
【English Translation】 English version: How is the establishment of teachings (教相, kyōsō) established? Answer: This meaning is difficult to understand, so let's use a metaphor to illustrate it. It's like a multi-storied pavilion, adorned elaborately inside and out, exhausting the ingenuity of the craftsmen, but with only one door. A wise person can open this door and show the one vehicle (Ekayana) teaching to those without wisdom. It is also like this. Like the nature-origination (性起, shōki) tree, the inner part is adorned with the One Vehicle, while the outer part manifests the Three Vehicles (Triyana) and the Lesser Vehicle (Hinayana), etc. There is a door of enlightenment facing the Bodhi tree, which only the Buddhas in the causal stage (因位, in'i) and the resultant stage (果位, ka'i), and Samantabhadra (普賢, Fugen) can open and see. For those sentient beings who can be transformed, a vast net of teachings is spread, scooping up gods, humans, and dragons from the sea of birth and death, and placing them on the shore of Nirvana (涅槃, Nehan). Among the various aspects of the teachings, the Lesser Vehicle and the Three Vehicle teachings are first shown, so that beings can generate faith, begin practice, and partially realize the fruit. Then the One Vehicle teaching is shown, so that after hearing and seeing it, they can eventually enter and realize it. Therefore, those teachings appear similar, but in reality, the inside and outside, as well as the teachings, are different. Just like the great ox-cart outside the boundary in the Lotus Sutra (法華經, Hokekyō), and the text above the eighth ground in the Dasabhumika Sutra (地論, Jiron), this is what it is talking about.
Twenty-first, the definition of the One Vehicle. Will be explained after the fortieth unobstructed eloquence.
Question: What is the definition of the One Vehicle teaching? Answer: There are two types of One Vehicle teaching: one is the common teaching, and the other is the uncommon teaching. The various meanings explained by the Perfect Teaching (圓教, engyō) One Vehicle, every word and every phrase, all possess everything. This is the uncommon teaching, as explained in detail in the Avatamsaka Sutra (華嚴經, Kegonkyō). The second is the common teaching, which is the Lesser Vehicle and the Three Vehicle teachings. Although the names are the same, the meanings are different, as widely explained in the various Mahayana sutras. It can be known that among the various common teachings, comparing up and down, there are common and uncommon aspects. For example, the Lesser Vehicle teaching believes that the three times (past, present, future) exist, while the Three Vehicle teaching believes that they do not. What the Three Vehicle teaching has, the Lesser Vehicle teaching does not. Or the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) have in common, such as the Bodhipaksa-dharmas (道品, Dōbon), the names are the same. Or what the Two Vehicles do not have, that is the category of the One Vehicle teaching. It can be known by analogy.
Twenty-second, establishing the meaning of the One Vehicle position. Will also be explained after the fortieth unobstructed.
Question: What are the differences in the positions established by the various teachings? Answer: Briefly, based on the cause and effect of Samantabhadra (普賢, Fugen) of the One Vehicle, the positions are established differently, with a total of seventeen aspects. The six realms (hell, hungry ghosts, animals, asuras, humans, gods) of the world are six aspects. The Sravaka (聲聞, Shōmon) and Pratyekabuddha (緣覺, Engaku) are two more aspects. The Buddha in the Lesser Vehicle, and the Buddha of the Lesser Vehicle who initially aroused the mind, are two more aspects. These two types of Buddhas both rely on the thirty-three types of mind, rely on the Four Dhyanas (四禪, Shizen), etc., to generate wisdom and achieve Buddhahood. Starting from the Ten Faiths (十信, Jisshin), to the Ten Bhumis (十地, Jūji) and Five Stages (五位, Goi), the positions...
位作佛。即為五門。一為迴心聲聞制干慧等十地復為一門。為直進菩薩從初十信修滿十地后得作佛。成初一念正覺復為一門。廣說如疏本。三乘小乘準以可知。
二十三六道成凈方便義。亦四十無礙辯后釋
問。六道因果本非聖位。因何攝在普賢門中。答。六道因果是背聖法。普賢方便回成返道行及逆行門。令諸有情方便依厭得解脫故。
二十四立藏不同義。十藏品中釋也
問。修多羅等三藏教網同異云何。答。其三藏教分為兩義。一所詮三故教即為三。修多羅詮定乃至毗那耶詮戒。三乘小乘同此名數而義深淺分齊不同。二所為二故分教為二。謂大乘小乘。分為二藏緣覺從其獨覺為無教故不與藏名。若一乘內即有十藏。如第四會說。
二十五心意識義。十稠林初釋
問。于諸教內建立心意識差別云何。答。若依小乘但有六識。義分心意識。余如小論釋。依三乘教初教文中立有異熟賴耶受熏成種所以知之。故無性攝論云。今立異熟賴耶此亦無傷。既知無傷。故知權立。為迴心聲聞未達法空。權舉異熟相漸引小乘變易生死漸向細滅。實則不然。若據實理一切緣起不離法界。所成理事是法界能。由如金器離金無器是金之能。言熏果報者據位而說。此可思簡。故起信云。真如熏無明。無
【現代漢語翻譯】 現代漢語譯本 位作佛。即分為五門。第一是迴心向大乘的聲聞，從制干慧等十地再進為一門。第二是直進菩薩，從最初十信修滿十地后得成佛。成就最初一念正覺又為一門。詳細的解說如疏本所說。三乘小乘可以準此推知。 二十三，六道成就清凈方便的意義。也在四十無礙辯之後解釋。 問：六道因果本來不是聖位，為何被攝在普賢門中？答：六道因果是背離聖法的。普賢菩薩以方便法門，使其迴轉成為返本還源的修行，以及逆行之門。使一切有情眾生，方便地依靠厭離而得到解脫。 二十四，建立藏經的不同意義。在十藏品中解釋。 問：修多羅（Sūtra，經）、毗奈耶（Vinaya，律）、阿毗達磨（Abhidharma，論）等三藏教法的綱領有何同異？答：這三藏教法分為兩種意義。一是所詮釋的三種內容，所以教法分為三藏。修多羅詮釋禪定，乃至毗奈耶詮釋戒律。三乘小乘都使用這些名數，但其意義的深淺和範圍有所不同。二是所為的兩種對象，所以分為大乘和小乘。分為二藏，緣覺乘因為是獨自覺悟，沒有教法，所以不列入藏名。如果在一乘之內，就有十藏，如第四會所說。 二十五，心意識的意義。在十稠林初釋中解釋。 問：在各種教法中，建立心、意、識的差別是什麼？答：如果依據小乘，只有六識，從意義上區分心、意、識。其餘的如小乘論所解釋。依據三乘教法，最初的教義中立有異熟識（Vipāka-vijñāna，又稱阿賴耶識Alaya-vijñāna），接受熏習而成為種子，所以知道這一點。所以無性攝論說：『現在建立異熟阿賴耶識，這也沒有妨礙。』既然知道沒有妨礙，就知道這是權巧設立。爲了使迴心向大乘的聲聞，尚未通達法空，權且舉出異熟相，逐漸引導小乘變易生死，逐漸趨向細微的寂滅。實際上並非如此。如果依據真實的道理，一切緣起不離法界。所成就的理和事都是法界的功能。猶如金器離不開金，是金的功能。說到熏習果報，是根據位次而說的。這可以仔細思考。所以《起信論》說：『真如熏無明，無
【English Translation】 English version To attain Buddhahood. This is divided into five paths. The first is for Śrāvakas (hearers) who turn their minds towards Mahāyāna (the Great Vehicle), progressing from the ten stages such as 'dry insight' (Śuṣka-vipassanā) and others, thus forming one path. The second is for Bodhisattvas who advance directly, cultivating from the initial ten faiths (Daśa-śraddhā) to the full ten stages (Daśa-bhūmi), and then attain Buddhahood. Achieving the initial moment of perfect enlightenment (Prathamacitta-samyak-saṃbodhi) forms another path. Detailed explanations are found in the commentaries. The Three Vehicles (Triyāna) and the Hīnayāna (the Lesser Vehicle) can be understood accordingly. Twenty-three, the meaning of the Six Realms (Ṣaṭ-gati) achieving pure expedient means. This is also explained after the forty unobstructed eloquence (Caturaśīti-pratisaṃvidā). Question: The causes and effects of the Six Realms are fundamentally not holy positions. Why are they included within the Samantabhadra (Universal Virtue) path? Answer: The causes and effects of the Six Realms are contrary to the holy Dharma. Samantabhadra's expedient means turn them into the path of returning to the origin and the path of reverse practice. This allows all sentient beings to conveniently rely on aversion to attain liberation. Twenty-four, the different meanings of establishing the Tripiṭaka (Three Baskets). This is explained in the chapter on the Ten Tripiṭakas. Question: What are the similarities and differences in the teachings of the Sūtra (discourses), Vinaya (discipline), and Abhidharma (higher knowledge) Tripiṭakas? Answer: These three Tripiṭakas are divided into two meanings. First, the three contents they explain, so the teachings are divided into three. The Sūtra explains samādhi (concentration), and the Vinaya explains precepts. The Three Vehicles and the Hīnayāna use these terms, but the depth and scope of their meanings differ. Second, the two types of beings they are intended for, so the teachings are divided into Mahāyāna and Hīnayāna. They are divided into two Tripiṭakas. The Pratyekabuddha (Solitary Buddha) Vehicle, because it is solitary enlightenment, has no teachings, so it is not included in the Tripiṭaka. If within the One Vehicle (Ekayāna), there are ten Tripiṭakas, as mentioned in the fourth assembly. Twenty-five, the meaning of mind, thought, and consciousness. This is explained in the initial explanation of the Ten Dense Forests. Question: Within the various teachings, what is the difference in establishing mind (citta), thought (manas), and consciousness (vijñāna)? Answer: According to the Hīnayāna, there are only six consciousnesses (Ṣaḍ-vijñāna), and mind, thought, and consciousness are distinguished in meaning. The rest is explained in the Hīnayāna treatises. According to the Three Vehicles teachings, the initial teachings establish the Vipāka-vijñāna (resultant consciousness, also known as Ālaya-vijñāna), which receives impressions and becomes seeds, so we know this. Therefore, the Asaṅga's Mahāyānasaṃgraha says: 'Now establishing the Vipāka-Ālaya-vijñāna, this is also not harmful.' Since we know it is not harmful, we know that this is a provisional establishment. In order to make the Śrāvakas who turn their minds towards Mahāyāna, who have not yet understood the emptiness of phenomena (Dharma-śūnyatā), provisionally point out the aspect of Vipāka, gradually guiding the Hīnayāna to change birth and death, gradually moving towards subtle extinction. In reality, it is not so. According to the true principle, all dependent origination (Pratītyasamutpāda) does not depart from the Dharmadhātu (Dharma-realm). The principle and phenomena that are achieved are the function of the Dharmadhātu. Just as a golden vessel cannot be separated from gold, it is the function of gold. Speaking of the impressions and karmic retribution, it is based on the stage. This can be carefully considered. Therefore, the Awakening of Faith says: 'Tathatā (Suchness)熏 (perfumes) ignorance (avidyā), no
明熏真如。此意向實也。義若如此何故。瑜伽論異熟受熏為愚者說。于內于外無有熏習。即不見藏住。能如是知者是名菩薩摩訶薩。起信既熏真如。因何辨成熏習。今會此意瑜伽為對聲聞先識異熟後知無生順觀行故。今起信論為直進菩薩識緣起相即會無生故作別說。仍依楞伽經染凈等法有開有合染開則成七識。合則是梨耶。如來凈藏識亦有二義。合則成八識。開則成九識故。有八九種種種。對治道起有滅。有不滅準此而知。又成唯識論識所變相雖無量種而能變識類別唯三。一謂異熟。即第八識。多異熟性故。二謂思量。即第七識。恒審思量故。三謂了別境。即前六識。了境相粗故。及言六合為一種。此三皆名能變識者。能變有二種。一因能變。謂第八識中等流異熟二因。習氣等流習氣。由七識中善惡無記熏令生長異熟習氣。由六識中有漏善惡熏令生長二果能變。謂前二種習氣力故有八識生現種種相。等流習氣為因緣故。八識體相差別而生名等流果。果似因故。異熟習氣為增上緣。感第八識。酬引業力恒相續故立異熟名。感前六識酬滿業者從異熟起名異熟生不名異熟。有間斷故即前異熟及異熟生名異熟果。果異因故。此中且說我愛執藏持雜染種能變果識名為異熟。非謂一切。其末那識依三乘教有其識起四惑不起法執。愚
【現代漢語翻譯】 現代漢語譯本： 『明熏真如』（通過明瞭熏習真如實性）。這種說法是真實的。如果道理是這樣，為什麼《瑜伽師地論》（Yogacarabhumi-sastra）中說，異熟識（vipaka-vijnana）的受熏是為愚昧者說的，認為在內在外都沒有熏習，因此不能見到如來藏（tathagatagarbha）的安住？能夠這樣理解的人，才被稱為菩薩摩訶薩（bodhisattva-mahasattva）。既然《起信論》（Awakening of Faith in the Mahayana）中說熏習真如，那麼又如何辨別成就熏習呢？現在解釋這個意思：《瑜伽師地論》是爲了針對聲聞乘（sravakayana）的修行者，他們先認識異熟識，然後才知道無生，從而順應他們的觀行。而《起信論》是爲了直接引導菩薩（bodhisattva），讓他們認識緣起之相即是無生，所以才做了不同的說法。仍然是依據《楞伽經》（Lankavatara Sutra）中染凈等法有開有合的說法：染法展開就成為七識，合起來就是阿賴耶識（alaya-vijnana）。如來凈藏識（tathagatagarbha-vijnana）也有兩種含義：合起來就成為八識，展開就成為九識。所以有八識、九識種種不同，針對不同的對治之道而生起，有的會滅，有的不會滅，可以依此來理解。 又，《成唯識論》（Vijnaptimatrata-siddhi-sastra）中說，識所變現的相雖然有無量種，但能變現的識的類別只有三種：第一種是異熟識，也就是第八識，因為它具有多種異熟的性質；第二種是思量識，也就是第七識，因為它恒常審察思量；第三種是了別境識，也就是前六識，因為它們了別境界的相比較粗顯。以及說六識合起來為一種。這三種都稱為能變識，能變有兩種：一是因能變，指的是第八識中的等流因（nisyanda-hetu）和異熟因（vipaka-hetu）兩種因。習氣（vasana）中的等流習氣，是由第七識中的善、惡、無記熏習而令其生長；異熟習氣，是由第六識中的有漏善、惡熏習而令其生長。二是果能變，指的是由於前兩種習氣的力量，有八識生起，顯現種種相。以等流習氣為因緣，八識的體相差別而生起，稱為等流果，因為果相似於因。以異熟習氣為增上緣，感得第八識，酬償牽引業力的恒常相續，所以立名為異熟。感得前六識酬償圓滿業者，是從異熟識生起，稱為異熟生，不稱為異熟，因為有間斷。也就是前面的異熟識和異熟生，稱為異熟果，因為果不同於因。這裡且說我愛執藏，持有雜染種子的能變果識，稱為異熟，並非指一切。那末那識（manas-vijnana）依據三乘教法，有其識生起四惑，不起法執，愚昧。
【English Translation】 English version: 'Clearly illuminating and perfuming the True Thusness' (clearly understanding and perfuming the true nature of Thusness). This statement is indeed true. If the principle is such, why does the Yogacarabhumi-sastra say that the reception of perfume by the Vipaka-vijnana (resultant consciousness) is spoken for the ignorant, believing that there is no perfuming internally or externally, and therefore they cannot see the abiding of the Tathagatagarbha (Buddha-nature)? Only those who can understand in this way are called Bodhisattva-Mahasattvas (great enlightened beings). Since the Awakening of Faith in the Mahayana speaks of perfuming the True Thusness, how then is the accomplishment of perfuming distinguished? Now, to reconcile this meaning: the Yogacarabhumi-sastra is aimed at practitioners of the Sravakayana (vehicle of hearers), who first recognize the Vipaka-vijnana and then come to know non-origination, thus conforming to their practice of contemplation. The Awakening of Faith is intended to directly guide Bodhisattvas, enabling them to recognize that the aspect of dependent origination is identical to non-origination, and therefore it makes a different statement. It still relies on the Lankavatara Sutra's teaching that phenomena such as purity and defilement have opening and closing aspects: when defilement is opened, it becomes the seven consciousnesses; when closed, it is the Alaya-vijnana (storehouse consciousness). The Tathagatagarbha-vijnana (Tathagata's pure store consciousness) also has two meanings: when closed, it becomes the eight consciousnesses; when opened, it becomes the nine consciousnesses. Therefore, there are various kinds of eight and nine consciousnesses, arising in response to different antidotal paths, some of which will cease, and some of which will not, which can be understood accordingly. Furthermore, the Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of Consciousness-Only) states that although the appearances transformed by consciousness are countless, the categories of consciousness that can transform are only three: the first is the Vipaka-vijnana, which is the eighth consciousness, because it possesses multiple Vipaka (resultant) natures; the second is the Manas-vijnana (thinking consciousness), which is the seventh consciousness, because it constantly and deliberately thinks; the third is the Vijnana that distinguishes objects, which is the first six consciousnesses, because their discrimination of the aspects of objects is relatively coarse. And it is said that the six consciousnesses combined are one kind. These three are all called transforming consciousnesses, and there are two kinds of transformation: one is causal transformation, referring to the two causes in the eighth consciousness: the Nisyanda-hetu (outflow cause) and the Vipaka-hetu (resultant cause). The Nisyanda-vasana (outflow habit-energy) in the habit-energy is caused by the good, evil, and neutral perfuming of the seventh consciousness, causing it to grow; the Vipaka-vasana (resultant habit-energy) is caused by the defiled good and evil perfuming of the sixth consciousness, causing it to grow. The second is resultant transformation, referring to the fact that due to the power of the first two kinds of habit-energy, the eight consciousnesses arise, manifesting various appearances. Taking the Nisyanda-vasana as the cause and condition, the differences in the substance and characteristics of the eight consciousnesses arise, which is called the Nisyanda-phala (outflow result), because the result is similar to the cause. Taking the Vipaka-vasana as the dominant condition, the eighth consciousness is felt, compensating for the constant continuation of the karma that draws it, so it is named Vipaka (resultant). Those who feel the first six consciousnesses compensating for the complete karma arise from the Vipaka-vijnana, and are called Vipaka-ja (resultant-born), not Vipaka, because there is interruption. That is, the preceding Vipaka-vijnana and Vipaka-ja are called Vipaka-phala (resultant result), because the result is different from the cause. Here, it is said that the transforming resultant consciousness that clings to self-love and holds defiled seeds is called Vipaka, not referring to everything. That Manas-vijnana, based on the teachings of the Three Vehicles, has its consciousness arise with the four delusions, without arising the attachment to Dharma, ignorant.
法聲聞不斷但暫伏上心。由觀智淺故。退菩提心聲聞及迴心聲聞等並斷末那。為觀智勝故。假使瑜伽後分道賴耶識起必二識相應者。此據初起時不據后相續。由約位說直進菩薩義當不起為正義。迴心者起為正義故。又初回心菩薩為留惑故相隨至金剛定斷。直進者習氣至金剛前。言至者據二阿含說。初對小乘故。余義準可知。意識及五識或同或異。如經論說。心數等義如下別明。此文在三乘。義通一乘。用由同法界故。又一教唯一心顯性起具德故。如性起品說。又說十心欲顯無量故。如第九地說。此據一乘別教言。
二十六諸經部類差別義。序分品集眾文釋
問。諸經部類差別云何。答。如四阿含經局小乘教。正法念經舉正解行別邪解行通三乘教。涅槃經等及大品經三乘終教。為根熟聲聞說故。金剛般若是三乘始教。初會愚法聲聞故義意在文。維摩思益仁王勝天王迦葉佛藏等為直進菩薩說。仍直進有二種。一大乘中直進。二小乘中直進菩薩。此二處直進教亦有同異。準攝可知。華嚴一部是一乘不共教。余經是共教。一乘三乘小乘共依故。又華嚴是主。余經是眷屬。以此準之諸部教相義亦可解。如法華經宗義是一乘經也。三乘在三界內成其行故。一乘三界外。與三界為見聞故。余義準可知。
二十七道
品義。第四地中釋
問。諸教道品有差別云何。答。小乘道品名數略有三十七種。三乘道品名數亦同。但義有異。廣在經論。一乘道品華嚴經中離世間品二千句義。即是名字及以體性。又問。一乘道品既名數別體。亦須別因。何有義與三乘同。答。據義份量深淺寬狹並皆不同。今舉義門有差別名字有同。欲引三乘信樂故也。諸教通明等數有增減。亦準此知。
二十八涅槃義。性起品后釋
問。諸教涅槃差別云何。答。小乘涅槃有其二種。謂有餘無餘。有餘者有餘身智也。無餘者無餘身智也。謂報身智。三乘涅槃略有四種。一性凈涅槃。二方便凈涅槃。三有餘涅槃。四無餘涅槃。性凈即法身也。方便凈即應身也。有餘無餘即約化身。辨其義體相不與小乘同。若望其德各成解脫般若法身。三德既同無有增減。此四唯局果德。無住處涅槃通因及果。此有二種。約理量分二釋。如攝論。若一乘教即唯有一大般涅槃無有差別。廣說如華嚴經。德用名數亦具十及一切。與法界等。
二十九戒學義。第二地中釋
問。諸戒學等有何差別。答。隨人差別有其八種。八戒及七眾所持戒總成一別解脫戒。與定道別故。別別修持故名別也。定道二戒通前別解脫總成三戒也。此之三戒三業亦共為隨所相應故也。
【現代漢語翻譯】 現代漢語譯本 品義。第四地中釋
問：各種教派的道品有什麼差別？ 答：小乘的道品名目和數量大致有三十七種。三乘的道品名目和數量也相同，但意義不同，詳細的解釋在經論中。一乘的道品在《華嚴經》的〈離世間品〉中有兩千句的解釋，包括名字和體性。又問：一乘的道品既然名字和體性都不同，必然有不同的因。為什麼在意義上與三乘相同？答：從意義的份量、深淺、寬窄來看，都不同。現在只說意義的門徑有差別，名字有相同，是爲了引導三乘的信徒。各種教派對通明等數量的增減，也可以依此來理解。
二十八涅槃義。性起品后釋
問：各種教派的涅槃有什麼差別？ 答：小乘的涅槃有兩種，即有餘涅槃和無餘涅槃。有餘涅槃是指還有剩餘的色身和智慧。無餘涅槃是指沒有剩餘的色身和智慧，也就是報身和智慧。三乘的涅槃大致有四種：一、性凈涅槃（自性清凈的涅槃），二、方便凈涅槃（通過方便法門達到的清凈涅槃），三、有餘涅槃，四、無餘涅槃。性凈涅槃就是法身。方便凈涅槃就是應身。有餘涅槃和無餘涅槃是就化身而言，它們的意義、體性和小乘不同。如果從功德來看，各自成就解脫、般若、法身。這三種功德相同，沒有增減。這四種涅槃只侷限於果位的功德。無住處涅槃貫通因和果。這種涅槃有兩種解釋，根據理和量的不同來區分，如《攝大乘論》所說。如果是一乘教，就只有一大般涅槃，沒有差別。詳細的解釋在《華嚴經》中。功德、作用、名目和數量都具備十種和一切種，與法界相等。
二十九戒學義。第二地中釋
問：各種戒學有什麼差別？ 答：根據人的不同，有八種。八戒和七眾所持的戒總稱為別解脫戒，因為它與定和道不同，分別修持，所以稱為『別』。定戒和道戒與前面的別解脫戒合起來總共是三種戒。這三種戒與身、口、意三業相互對應。
【English Translation】 English version Meaning of Categories. Explained in the Fourth Ground
Question: What are the differences in the categories of the paths in various teachings? Answer: The number of categories in the path of the Hinayana (Small Vehicle) is approximately thirty-seven. The number of categories in the path of the Three Vehicles is also the same, but the meanings are different, which are explained in detail in the sutras and shastras. The categories of the path of the One Vehicle are explained in two thousand verses in the 'Leaving the World' chapter of the Avatamsaka Sutra (Flower Garland Sutra), which includes their names and essence. Question: Since the names and essence of the categories of the path of the One Vehicle are different, there must be different causes. Why are they the same as the Three Vehicles in meaning? Answer: From the perspective of the quantity, depth, breadth, and narrowness of the meaning, they are all different. Now, we only mention that the gateways to the meaning are different, but the names are the same, in order to guide the followers of the Three Vehicles. The increase or decrease in the number of categories such as 'universal illumination' in various teachings should also be understood in this way.
Twenty-eight Meanings of Nirvana. Explained after the Chapter on the Arising of Nature
Question: What are the differences in Nirvana in various teachings? Answer: Nirvana in the Hinayana has two types: Nirvana with residue and Nirvana without residue. Nirvana with residue refers to having remaining physical body and wisdom. Nirvana without residue refers to having no remaining physical body and wisdom, which refers to the reward body and wisdom. Nirvana in the Three Vehicles has roughly four types: 1. Self-nature Pure Nirvana (性凈涅槃), 2. Expedient Pure Nirvana (方便凈涅槃), 3. Nirvana with residue, and 4. Nirvana without residue. Self-nature Pure Nirvana is the Dharmakaya (法身). Expedient Pure Nirvana is the Nirmanakaya (應身). Nirvana with residue and Nirvana without residue are discussed in relation to the Transformation Body (化身), and their meaning and essence are different from those of the Hinayana. If viewed from the perspective of merit, each achieves liberation, prajna (般若), and Dharmakaya. These three merits are the same, without increase or decrease. These four types are limited to the merits of the fruition stage. Nirvana without abiding (無住處涅槃) encompasses both cause and effect. This type of Nirvana has two explanations, distinguished according to the difference between principle and quantity, as explained in the Samgraha-mahayana-sutra (攝大乘論). If it is the teaching of the One Vehicle, there is only one Great Nirvana, without any difference. Detailed explanations are in the Avatamsaka Sutra. The merits, functions, names, and numbers all possess ten types and all types, being equal to the Dharmadhatu (法界).
Twenty-nine Meanings of Precept Learning. Explained in the Second Ground
Question: What are the differences in the learning of precepts? Answer: According to the differences in people, there are eight types. The eight precepts and the precepts held by the seven assemblies are collectively called the Pratimoksha (別解脫) precepts, because they are different from samadhi (定) and the path (道), and are practiced separately, so they are called 'separate'. The samadhi precepts and the path precepts, together with the preceding Pratimoksha precepts, make up a total of three precepts. These three precepts correspond to the three karmas of body, speech, and mind.
三乘菩薩別有三戒。謂十無盡戒二十四戒四波羅夷戒此之三戒。四波羅夷戒為出家人受。余之二戒為俗人受。上下分二。義相如此。戒體或五種十善。或表無表。無表即不相應色心事之理也。或即一乘。應法界故。
三十定學義。三地中釋
問。定門何別。答。如八禪定與小乘名大同。于中隨人邪正及發智流無流別即體性皆異。就聖門中一乘及三乘並諸小乘等位皆共用此定。隨所成事異得名別也。三乘位中直進菩薩別有八定等。地前有四。如光德等定。地上有四。首楞伽摩等。依一乘教有十種等。如華嚴說。體性德量皆並不同。
三十一慧學義。第九地中智處釋
問。慧門何別。答。小乘見修及八忍八智等。廣如論說。三乘教內或十一智等或三智等。若以義求十一智等多為迴心漸悟人說。起彼信便故。加行智等為直進菩薩說。于彼入道有勝便故。若依一乘有十種智。如離世間品說。其智所知諸諦十二因緣差別義門。廣如疏說。
三十二賢聖義。善知識初釋
問。住道住果賢聖差別云何。答。依小乘教有二十七賢聖。廣如毗曇成實等說。三乘賢聖有四十二。一乘賢聖有四十五。此通理事行位人法因果等法門也。若主伴別分則一百一十。若散說所依則三千大千世界微塵數。即是善知
【現代漢語翻譯】 現代漢語譯本 三乘菩薩另有三種戒律，即十無盡戒、二十四戒和四波羅夷戒。這三種戒律中，四波羅夷戒是為出家人所受持的，其餘兩種戒律是為在家俗人所受持的。上下分為兩種，意義和相狀就是這樣。戒體可能是五種或十善，或者是表無表。無表即是不相應色心事之理。或者就是一乘，因為它應於法界。
三十、定學義。在三地中解釋。
問：定門有什麼區別？答：比如八禪定與小乘的名稱相同，但其中隨著人的邪正以及發智的流與無流的區別，其體性也各不相同。在聖門中，一乘和三乘以及各種小乘等位都共同使用這種定。隨著所成就的事情不同而得到不同的名稱。在三乘位中，直進菩薩另有八定等。地前有四種，如光德等定；地上有四種，首楞伽摩（Śūraṅgama-samādhi，首楞嚴三昧）等。依一乘教有十種等，如《華嚴經》所說。體性、德量都各不相同。
三十一、慧學義。在第九地中智處解釋。
問：慧門有什麼區別？答：小乘有見修以及八忍八智等，詳細的在論中說明。三乘教內或者有十一智等，或者有三智等。如果從意義上來說，十一智等大多是為迴心漸悟的人說的，爲了使他們生起信心。加行智等是為直進菩薩說的，因為他們入道有殊勝的方便。如果依一乘，有十種智，如《離世間品》所說。其智所知的諸諦、十二因緣的差別義門，詳細的在疏中說明。
三十二、賢聖義。在善知識初釋中解釋。
問：住道、住果的賢聖有什麼差別？答：依小乘教有二十七賢聖，詳細的在《毗曇》、《成實論》等中說明。三乘賢聖有四十二。一乘賢聖有四十五。這貫通了理事、行位、人法、因果等法門。如果主伴分別，則有一百一十。如果分散來說所依，則有三千大千世界微塵數，也就是善知識。
【English Translation】 English version The Bodhisattvas of the Three Vehicles have three distinct sets of precepts: the Ten Inexhaustible Precepts, the Twenty-four Precepts, and the Four Pārājika Precepts. Among these three sets of precepts, the Four Pārājika Precepts are received by ordained monks and nuns, while the remaining two sets of precepts are received by laypeople. They are divided into two categories, upper and lower. The meaning and characteristics are as described. The substance of the precepts (戒體, śīla-vastu) may be the Five or Ten Virtues, or they may be 'manifest' (表, vyakta) or 'non-manifest' (無表, avyakta). 'Non-manifest' refers to the principle of things that are not corresponding to form, mind, and events. Or it may be the One Vehicle, because it corresponds to the Dharma Realm (法界, dharma-dhātu).
- The Meaning of the Learning of Samādhi (定學義, dhyāna-śikṣā). Explained in the Three Grounds (三地, tri-bhūmi).
Question: What are the differences in the gates of Samādhi (定門, dhyāna-dvāra)? Answer: For example, the Eight Dhyānas (八禪定, aṣṭa-dhyāna) have the same name as those in the Śrāvakayāna (小乘, Śrāvakayāna), but their substance is different depending on whether a person is deviant or correct, and whether they generate wisdom with outflows (有流, sasrava) or without outflows (無流, anāsrava). Within the Holy Path, the One Vehicle, the Three Vehicles, and the various Śrāvakayāna levels all commonly use this Samādhi. The names differ depending on the things accomplished. Within the Three Vehicle levels, the Direct-Advancing Bodhisattvas have eight Samādhis, etc. There are four before the Ground (地, bhūmi), such as the Samādhi of Light and Virtue (光德等定, prabhā-guṇa-ādi-samādhi). There are four on the Ground, such as the Śūraṅgama-samādhi (首楞伽摩, Śūraṅgama-samādhi). According to the teachings of the One Vehicle, there are ten types, etc., as described in the Avataṃsaka Sūtra (華嚴經, Avataṃsaka Sūtra). Their substance, nature, virtue, and measure are all different.
- The Meaning of the Learning of Wisdom (慧學義, prajñā-śikṣā). Explained in the Place of Wisdom in the Ninth Ground.
Question: What are the differences in the gates of Wisdom (慧門, prajñā-dvāra)? Answer: The Śrāvakayāna has the Wisdom of Seeing and Cultivation (見修, darśana-bhāvanā), and the Eight Acceptances (八忍, aṣṭa-kṣānti) and Eight Wisdoms (八智, aṣṭa-jñāna), etc., as explained in detail in the treatises. Within the Three Vehicle teachings, there are either Eleven Wisdoms, etc., or Three Wisdoms, etc. If we seek the meaning, the Eleven Wisdoms, etc., are mostly taught to those who turn their minds and gradually awaken, in order to generate faith in them. The Wisdom of Application (加行智, prayoga-jñāna), etc., is taught to the Direct-Advancing Bodhisattvas, because it provides them with a superior means of entering the Path. If we rely on the One Vehicle, there are Ten Wisdoms, as described in the 'Leaving the World' chapter. The meanings of the differences between the Truths known by that Wisdom and the Twelve Links of Dependent Origination (十二因緣, dvādaśāṅga-pratītyasamutpāda) are explained in detail in the commentaries.
- The Meaning of the Worthy and the Holy (賢聖義, ārya). Explained in the Initial Explanation of Good Knowing Advisors (善知識, kalyāṇa-mitra).
Question: What are the differences between the Worthy and the Holy who abide in the Path and abide in the Fruit? Answer: According to the Śrāvakayāna teachings, there are Twenty-seven Worthy and Holy Ones, as explained in detail in the Abhidharma (毗曇, Abhidharma) and the Satyasiddhi Śāstra (成實論, Satyasiddhi Śāstra), etc. There are Forty-two Worthy and Holy Ones in the Three Vehicles. There are Forty-five Worthy and Holy Ones in the One Vehicle. This encompasses the Dharma gates of principle and phenomena, practice and position, person and Dharma, cause and effect, etc. If we distinguish between principal and accompanying, there are One Hundred and Ten. If we speak dispersedly of what they rely on, there are as many as the dust motes in three thousand great thousand worlds, which are the Good Knowing Advisors.
識也。
三十三色聚義。十明品中釋
問。諸教色文有何差別。答。依小乘色有十一。三乘色有二十五等。一乘色總別有一百一十種。三乘色內迥色者。情謂障外之色。影像色者。定心成就色境界等像。彼先色憶持及眼所見色故也。一乘色如十明品釋。不同凡色。聖境界故。
三十四不相應義。九地說成就中釋
問。諸教不相應差別云何。答。依小乘家有十四不相應。依三乘教二十四不相應等。依一乘教不相應義與法界等。何以故。小乘不相應如謂實有法。三乘不相應但色心緣發。義理現前而不對事者是不相應義。不相應不與色心事相應也。得不相應者。其事現前異不得理也。三乘一乘無大得得小得小得得大得等也。何以故一乘三乘立法數等。欲遮止謂情故也。若大小相得即無窮過。名與句不相應者具解在雜集論等。一乘不相應義名數與法界等。理亦無窮如法界也。
三十五三性三無性義。初地后十心中釋
問。經論所辨三性三無性異相云何。答。三性法門本安立意。欲別法相知其解行理事教義分齊不同離其慢執故興斯教。今就攝論引他四經明三性果相。即為大軌。初引毗佛略經明有三性。二引婆羅門問經證有三性。三引阿毗達磨修多羅證有三性。四複次有處世尊說等引常無常
【現代漢語翻譯】 現代漢語譯本：識也（識，即意識）。
三十三種色聚義。見於《十明品》的解釋中。
問：各教派關於色的論述有什麼差別？答：依據小乘，色有十一種；三乘，色有二十五種等；一乘，色總別有一百一十種。三乘色中，迥色是指情執所障礙的外在之色；影像色是指禪定之心所成就的色境界等影像，這是因為先前對色的憶持以及眼睛所見之色。一乘之色，如《十明品》所解釋，不同於凡夫之色，乃是聖者的境界。
三十四種不相應義。見於《九地說成就》的解釋中。
問：各教派關於不相應的論述有什麼差別？答：依據小乘，有十四種不相應；依據三乘，有二十四種不相應等；依據一乘，不相應義與法界相等。為什麼呢？小乘的不相應，認為實有法存在；三乘的不相應，只是色心因緣生髮，義理現前而不對應于具體事物，這就是不相應義。不相應不與色心事相應。得到不相應者，其事現前也異於不得理的情況。三乘和一乘沒有大得得小得、小得得大得等說法。為什麼一乘和三乘要設立法數等呢？是爲了遮止情執。如果大小相得，就會有無窮的過失。名與句不相應的詳細解釋在《雜集論》等論著中。一乘的不相應義，名數與法界相等，道理也如法界一樣無窮無盡。
三十五種三性三無性義。見於初地后十心中的解釋。
問：經論所辨的三性三無性有什麼不同？答：安立三性法門的本意，是爲了區別法相，使人瞭解其解行理事教義的分際不同，從而遠離慢心和執著，所以才興起這種教說。現在就依據《攝大乘論》，引用其他四部經來闡明三性的果相，作為大的準則。首先引用《毗佛略經》來闡明有三種自性；其次引用《婆羅門問經》來證明有三種自性；再次引用《阿毗達磨修多羅》來證明有三種自性；第四，又在某些地方，世尊說等，闡明常與無常。
【English Translation】 English version: Consciousness (識 yě).
The meaning of the thirty-three types of aggregates of form (色聚義) is explained in the 'Chapter on Ten Clear Understandings' (十明品).
Question: What are the differences in the teachings on form (色) among the various schools? Answer: According to the Hinayana (小乘), there are eleven types of form; in the Three Vehicles (三乘), there are twenty-five types, and so on; in the One Vehicle (一乘), there are a total of one hundred and ten types, both general and specific. Within the Three Vehicles' forms, 'remote form' (迥色) refers to the external form that is obstructed by emotional attachments. 'Image form' (影像色) refers to the images of form-realms achieved through meditative concentration, due to prior recollection of form and the form seen by the eyes. The form in the One Vehicle, as explained in the 'Chapter on Ten Clear Understandings,' is different from ordinary form, as it is the realm of the sages.
The meaning of the thirty-four types of non-correspondence (不相應義) is explained in the 'Chapter on the Accomplishment of the Nine Grounds' (九地說成就).
Question: What are the differences in the teachings on non-correspondence among the various schools? Answer: According to the Hinayana school, there are fourteen types of non-correspondence; according to the Three Vehicles teachings, there are twenty-four types of non-correspondence, and so on; according to the One Vehicle teaching, the meaning of non-correspondence is equivalent to the Dharmadhatu (法界). Why? The Hinayana's non-correspondence considers phenomena to be truly existent. The Three Vehicles' non-correspondence arises from the conditions of form and mind; the principle is present, but it does not correspond to concrete things, which is the meaning of non-correspondence. Non-correspondence does not correspond to form, mind, or things. One who attains non-correspondence experiences things differently from one who does not understand the principle. The Three Vehicles and the One Vehicle do not have concepts like 'great attainment attaining small attainment,' 'small attainment attaining great attainment,' and so on. Why do the One Vehicle and the Three Vehicles establish numerical categories of dharmas? It is to prevent emotional attachments. If large and small attainments were mutually attainable, there would be infinite faults. The detailed explanation of the non-correspondence between name and sentence is found in the Compendium of Topics (雜集論) and other treatises. The meaning and number of non-correspondences in the One Vehicle are equivalent to the Dharmadhatu, and the principle is as infinite as the Dharmadhatu.
The meaning of the thirty-five types of the three natures and three non-natures (三性三無性義) is explained in the mind after the initial ground (初地后十心中).
Question: What are the differences in the three natures and three non-natures as explained in the sutras and treatises? Answer: The original intention of establishing the doctrine of the three natures is to differentiate the characteristics of dharmas, so that people can understand the distinctions in their understanding, practice, principle, phenomena, teachings, and meaning, and thereby abandon arrogance and attachment. Now, based on the Compendium on the Great Vehicle (攝大乘論), we will cite four other sutras to clarify the characteristics of the fruits of the three natures, as a major guideline. First, we cite the Vipula Sutra (毗佛略經) to clarify that there are three natures; second, we cite the Brahman Question Sutra (婆羅門問經) to prove that there are three natures; third, we cite the Abhidharma Sutra (阿毗達磨修多羅) to prove that there are three natures; fourth, in some places, the World-Honored One (世尊) says, etc., clarifying permanence and impermanence.
等三法聖教證有三性。又前一文義差別為知詮旨法相故。二三性相從為顯理融無性故。三具分秉然顯融事相無礙故。四聖教通目以理會教成智故。若分別性有其一義用。無品類為其體者。與無相性云何差別。答。若分別實相即空是分別性。不現實相是無相性也。若依攝論明三無性差別相者有其三種。一自非有無性。本有法體不自現前。藉因托緣方能生。果無自生故。故名無性。此義通三宗。二體非有無性。明諸法體本性非有。若落過未無有自體。但具因緣方始現前。現在有為假有無實。唸唸遷異不能自住。此亦分成佛。無我義故名無性。此通成實及以大乘。三如取不有等。約彼本識法無我理三性不有成其無性。由自體定自非有有不二不盡離諸分別故。非聞思修地上報生善意識智所緣境界。故名無性。此義唯大乘也。此三性印總則為一。別則為四。廣則無量。若對解行用三性印三性之後別明三無性。此約解明。若二性后則辨無性更不會真實性者。此約行說。如是準知。此文在三乘亦通一乘用。何以故。由此法門應法界性無邊用故。
三十六心數及心所有法義。稠林初釋
問。聖立心數及心所有法分齊云何。答。今釋心所有法二門分別。一總約大小乘顯心所有及心數法義。二對彼二乘顯其廢立。先明大小乘心
【現代漢語翻譯】 現代漢語譯本 等三法聖教證明有三種自性（三性）。前文的意義差別在於：一是爲了理解詮釋宗旨的法相；二是三性的相互關係是爲了彰顯理體，融合無自性；三是具備各自的分位，彰顯融合的事相無礙；四是聖教的統稱，以理會通教義，成就智慧。如果分別性只有一種意義和作用，而沒有品類作為它的本體，那麼它與無相性有什麼區別？回答：如果分別實相即是空，這就是分別性；不現實相，這就是無相性。如果依據《攝大乘論》來闡明三種無自性的差別相，有三種：一是自非有無自性，原本的法體不自己顯現，憑藉因緣才能產生結果，沒有自生，所以稱為無自性。這個意義貫通三宗。二是體非有無自性，說明諸法的本體本性非有，如果落在過去或未來，就沒有自體，只有具備因緣才能顯現。現在的有為法是假有而非實有，唸唸遷變，不能自己安住。這也分成了佛，因為無我的意義，所以稱為無自性。這貫通了成實宗以及大乘。三是如取不有等，依據本識法無我的道理，三性不有成就無自性。由於自體決定，自非有有不二不盡，遠離各種分別，不是聞思修地上報生善意識智所緣的境界，所以稱為無自性。這個意義唯有大乘才有。這三種自性印總的來說是一個，分別來說是四個，廣泛來說是無量。如果針對解、行、用三性，在印證三性之後分別闡明三種無自性，這是從理解的角度來說明。如果在兩種自性之後辨別無自性，不再會通真實性，這是從修行的角度來說。像這樣類推可知，這段文字在三乘中也貫通一乘的運用。為什麼呢？因為這個法門應合法界之性，具有無邊的作用。
三十六心數以及心所有法的意義。稠林初釋
問：聖人設立心數以及心所有法的分界是什麼？答：現在解釋心所有法，分為兩個方面：一是總的來說，從小乘和大乘來顯明心所有以及心數法的意義；二是針對二乘來顯明它的廢立。先說明大小乘的心
【English Translation】 English version The holy teachings proving the three dharmas have three natures (three natures). The difference in meaning of the previous text lies in: first, understanding the characteristics of the dharma that explain the purpose; second, the relationship between the three natures is to highlight the principle and integrate non-self-nature; third, possessing their respective positions, highlighting the unobstructedness of integrated phenomena; fourth, the general term for holy teachings, using reason to understand the teachings and achieve wisdom. If the discriminating nature has only one meaning and function, and no categories as its substance, then what is the difference between it and the non-characteristic nature? Answer: If discriminating reality is emptiness, this is the discriminating nature; not realizing reality, this is the non-characteristic nature. If, according to the Mahāyānasaṃgraha (Compendium of Mahayana), the differences between the three non-natures are explained, there are three types: first, self-non-existence is non-self-nature, the original dharma body does not manifest itself, but relies on causes and conditions to produce results, without self-generation, so it is called non-self-nature. This meaning permeates the three schools. Second, substance-non-existence is non-self-nature, explaining that the substance of all dharmas is inherently non-existent. If it falls into the past or future, it has no self-nature, only with causes and conditions can it manifest. The conditioned dharmas of the present are provisionally existent and not truly existent, constantly changing and unable to abide on their own. This is also divided into becoming a Buddha, because of the meaning of non-self, so it is called non-self-nature. This permeates the Satyasiddhi School and Mahayana. Third, such as taking non-existence, based on the principle of the Alaya consciousness (本識) dharma of non-self, the three natures not existing achieve non-self-nature. Because the self-nature is determined, self-non-existence and existence are neither two nor exhausted, and are far from all discriminations, it is not the object of the realm of the good consciousness and wisdom born from hearing, thinking, and cultivating on the ground, so it is called non-self-nature. This meaning is only found in Mahayana. These three nature seals are one in general, four in particular, and immeasurable in breadth. If targeting the three natures of understanding, practice, and application, and separately explaining the three non-natures after verifying the three natures, this is explaining from the perspective of understanding. If distinguishing non-nature after the two natures, and no longer understanding the true nature, this is from the perspective of practice. By analogy, it can be known that this passage also permeates the use of the One Vehicle (Ekayana) in the Three Vehicles. Why? Because this dharma gate corresponds to the nature of the dharma realm and has boundless functions.
The meaning of the thirty-six mental factors and mental properties. First explanation by Chou Lin
Question: What is the boundary established by the sages for mental factors and mental properties? Answer: Now explaining mental properties, divided into two aspects: first, generally speaking, from the Small Vehicle (Hinayana) and the Great Vehicle (Mahayana) to clarify the meaning of mental properties and mental factors; second, targeting the Two Vehicles to clarify its establishment and abolition. First, explain the minds of the Small and Great Vehicles.
所有法者。先約大乘有其六位。謂遍行有五。一作意。二觸。三受。四想。五思。二別境有五。一欲。二勝解。三念。四三摩地。五慧。三善有十一。一信。二慚。三愧。四無貪。五無瞋。六無癡。七勤。八輕安。九不放逸。十舍。十一不害四大煩惱有十。一貪。二瞋。三慢。四無明。五疑。六薩迦耶見。七邊見。八見取。九戒取。十取見。五隨煩惱有二十。一忿。二恨。三覆。四惱。五嫉。六慳。七誑。八諂。九憍。十害。十一無慚。十二無愧。十三昏沉。十四掉舉。十五不信。十六懈怠。十七放逸。十八忘念。十九不正知。二十散亂。六不定有四。一睡眠。二惡作。三尋。四伺。合五十五法。增減者。依百法等論合五見為一。依瑜伽論增邪欲邪勝解。增減如諸論。深有別意。可思準之。略以三門分別。一釋名。辨相貌明分齊。二對諸門分別。三約自乘隨義分別第一門者遍行有二義。一自位相由遍。如自五法一無一切無。互論亦爾。有義亦然。二他位分齊遍。有彼則有此。仍彼不同此。所以知者有時有此遍行。無時無彼所有法。故得知也。遍者分齊也。行者起于緣境也。此名從初義而得。相貌者五法相連不相舍離。行於緣中是其相貌。分齊者乃至在於六位處行而自位連之相由。餘五位非連之而相伴也。二別境者別有
【現代漢語翻譯】 現代漢語譯本 所有法，首先按照大乘的說法，有六個類別。第一類是遍行，有五種：一是作意（manasikara，心理活動，注意），二是觸（sparsha，感官接觸），三是受（vedana，感受），四是想（samjna，概念），五是思（cetana，意志）。第二類是別境，有五種：一是欲（chanda，願望），二是勝解（adhimoksha，確信），三是念（smriti，記憶），四是三摩地（samadhi，禪定），五是慧（prajna，智慧）。第三類是善，有十一種：一是信（shraddha，信仰），二是慚（hri，自慚），三是愧（apatrapya，羞愧），四是無貪（alobha，不貪婪），五是無瞋（advesha，不嗔恨），六是無癡（amoha，不愚癡），七是勤（virya，精進），八是輕安（prashrabdhi，身心輕快安適），九是不放逸（apramada，不放縱），十是舍（upeksha，捨棄），十一是不害（avihimsa，不傷害）。四大煩惱有十種：一是貪（raga，貪慾），二是瞋（dvesha，嗔恨），三是慢（mana，傲慢），四是無明（avidya，無知），五是疑（vichikitsa，懷疑），六是薩迦耶見（satkayadrishti，身見），七是邊見（antagrahadrishti，邊執見），八是見取（drishtiparమర్శa，見取見），九是戒禁取（shilavrataparamarśa，戒禁取見），十是取見（idam satyabhinivesha，邪見）。五隨煩惱有二十種：一是忿（krodha，憤怒），二是恨（upanaha，怨恨），三是覆（mraksha，隱藏），四是惱（pradasha，惱怒），五是嫉（irshya，嫉妒），六是慳（matsarya，吝嗇），七是誑（shathya，欺騙），八是諂（maya，諂媚），九是憍（mada，驕傲），十是害（vihimsa，傷害），十一是無慚（ahrikya，無慚愧），十二是無愧（anapatrapya，無羞恥），十三是昏沉（styana，昏沉），十四是掉舉（auddhatya，掉舉），十五是不信（ashraddhya，不相信），十六是懈怠（kausidya，懈怠），十七是放逸（pramada，放縱），十八是忘念（musitasmritita，忘失正念），十九是不正知（asamprajanya，不正知），二十是散亂（vikshepa，散亂）。六不定有四種：一是睡眠（middha，睡眠），二是惡作（kaukritya，後悔），三是尋（vitarka，尋），四是伺（vichara，伺）。總共五十五法。增減的情況是：依據《百法明門論》等論典，將五見合併爲一見。依據《瑜伽師地論》，增加了邪欲和邪勝解。增減的情況如同各論典所說，其中有深刻的含義，可以思考並參照。簡略地用三個方面來分別：一是解釋名稱，辨別相貌，明確範圍。二是對各種門類進行分別。三是依據自身所修的大乘，隨順意義進行分別。第一方面，遍行有兩種含義：一是自身位置相互關聯而普遍。例如，自身五法，一法不存在，則一切都不存在，相互討論也是這樣，存在也是這樣。二是其他位置的範圍普遍。有彼則有此，但彼與此仍然不同。之所以知道這一點，是因為有時有此遍行，有時沒有彼所有法，因此可以得知。遍，指的是範圍。行，指的是在所緣境中生起。這個名稱是從第一種含義得來的。相貌是五法相連，不相舍離，在所緣境中執行，是它的相貌。範圍是乃至在於六個位置處執行，而自身位置相互關聯。其餘五個位置不是相連，而是相互伴隨。 別境，是特別具有...
【English Translation】 English version All dharmas, according to the Mahayana tradition, are primarily classified into six categories. The first is 'Universal Mental Factors' (遍行, Pinyin: biàn xíng), which includes five aspects: 1. 'Attention' (作意, Pinyin: zuò yì) or 'Mental Engagement' (manasikara), 2. 'Contact' (觸, Pinyin: chù) or 'Impression' (sparsha), 3. 'Feeling' (受, Pinyin: shòu) or 'Sensation' (vedana), 4. 'Perception' (想, Pinyin: xiǎng) or 'Conceptualization' (samjna), 5. 'Volition' (思, Pinyin: sī) or 'Intention' (cetana). The second is 'Object-Determining Mental Factors' (別境, Pinyin: bié jìng), which includes five aspects: 1. 'Desire' (欲, Pinyin: yù) or 'Aspiration' (chanda), 2. 'Conviction' (勝解, Pinyin: shèng jiě) or 'Certainty' (adhimoksha), 3. 'Mindfulness' (念, Pinyin: niàn) or 'Memory' (smriti), 4. 'Concentration' (三摩地, Pinyin: sān mó dì) or 'Samadhi', 5. 'Wisdom' (慧, Pinyin: huì) or 'Discernment' (prajna). The third is 'Virtuous Mental Factors' (善, Pinyin: shàn), which includes eleven aspects: 1. 'Faith' (信, Pinyin: xìn) or 'Confidence' (shraddha), 2. 'Self-Respect' (慚, Pinyin: cán) or 'Sense of Shame' (hri), 3. 'Decorum' (愧, Pinyin: kuì) or 'Regard for Others' (apatrapya), 4. 'Non-Attachment' (無貪, Pinyin: wú tān) or 'Absence of Greed' (alobha), 5. 'Non-Hatred' (無瞋, Pinyin: wú chēn) or 'Absence of Aversion' (advesha), 6. 'Non-Delusion' (無癡, Pinyin: wú chī) or 'Absence of Ignorance' (amoha), 7. 'Diligence' (勤, Pinyin: qín) or 'Effort' (virya), 8. 'Tranquility' (輕安, Pinyin: qīng ān) or 'Pliancy' (prashrabdhi), 9. 'Conscientiousness' (不放逸, Pinyin: bù fàng yì) or 'Non-negligence' (apramada), 10. 'Equanimity' (舍, Pinyin: shě) or 'Balance' (upeksha), 11. 'Non-harming' (不害, Pinyin: bù hài) or 'Non-violence' (avihimsa). The four 'Root Afflictions' (四大煩惱, Pinyin: sì dà fán nǎo) include ten aspects: 1. 'Greed' (貪, Pinyin: tān) or 'Attachment' (raga), 2. 'Hatred' (瞋, Pinyin: chēn) or 'Aversion' (dvesha), 3. 'Pride' (慢, Pinyin: màn) or 'Conceit' (mana), 4. 'Ignorance' (無明, Pinyin: wú míng) or 'Delusion' (avidya), 5. 'Doubt' (疑, Pinyin: yí) or 'Skeptical Doubt' (vichikitsa), 6. 'Self-View' (薩迦耶見, Pinyin: sà jiā yé jiàn) or 'Belief in a Real Self' (satkayadrishti), 7. 'Extreme Views' (邊見, Pinyin: biān jiàn) or 'View of Extremes' (antagrahadrishti), 8. 'Holding to Views' (見取, Pinyin: jiàn qǔ) or 'Clinging to Views' (drishtiparమర్శa), 9. 'Adherence to Rules and Rituals' (戒禁取, Pinyin: jiè jìn qǔ) or 'Clinging to Rules and Rituals' (shilavrataparamarśa), 10. 'Wrong Views' (取見, Pinyin: qǔ jiàn) or 'Affirmation of False Views' (idam satyabhinivesha). The five 'Secondary Afflictions' (隨煩惱, Pinyin: suí fán nǎo) include twenty aspects: 1. 'Anger' (忿, Pinyin: fèn) or 'Wrath' (krodha), 2. 'Resentment' (恨, Pinyin: hèn) or 'Hostility' (upanaha), 3. 'Concealment' (覆, Pinyin: fù) or 'Hiding' (mraksha), 4. 'Vexation' (惱, Pinyin: nǎo) or 'Annoyance' (pradasha), 5. 'Jealousy' (嫉, Pinyin: jí) or 'Envy' (irshya), 6. 'Stinginess' (慳, Pinyin: qiān) or 'Miserliness' (matsarya), 7. 'Deceit' (誑, Pinyin: kuáng) or 'Fraudulence' (shathya), 8. 'Flattery' (諂, Pinyin: chǎn) or 'Hypocrisy' (maya), 9. 'Pride' (憍, Pinyin: jiāo) or 'Arrogance' (mada), 10. 'Harmfulness' (害, Pinyin: hài) or 'Injuriousness' (vihimsa), 11. 'Shamelessness' (無慚, Pinyin: wú cán) or 'Lack of Shame' (ahrikya), 12. 'Lack of Decorum' (無愧, Pinyin: wú kuì) or 'Lack of Embarrassment' (anapatrapya), 13. 'Lethargy' (昏沉, Pinyin: hūn chén) or 'Torpor' (styana), 14. 'Excitement' (掉舉, Pinyin: diào jǔ) or 'Restlessness' (auddhatya), 15. 'Lack of Faith' (不信, Pinyin: bù xìn) or 'Distrust' (ashraddhya), 16. 'Laziness' (懈怠, Pinyin: xiè dài) or 'Indolence' (kausidya), 17. 'Negligence' (放逸, Pinyin: fàng yì) or 'Carelessness' (pramada), 18. 'Forgetfulness' (忘念, Pinyin: wàng niàn) or 'Loss of Mindfulness' (musitasmritita), 19. 'Non-alertness' (不正知, Pinyin: bù zhèng zhī) or 'Lack of Awareness' (asamprajanya), 20. 'Distraction' (散亂, Pinyin: sàn luàn) or 'Scatteredness' (vikshepa). The six 'Changeable Mental Factors' (不定, Pinyin: bù dìng) include four aspects: 1. 'Sleep' (睡眠, Pinyin: shuì mián) or 'Drowsiness' (middha), 2. 'Regret' (惡作, Pinyin: è zuò) or 'Remorse' (kaukritya), 3. 'Gross Investigation' (尋, Pinyin: xún) or 'Initial Application of Mind' (vitarka), 4. 'Subtle Discernment' (伺, Pinyin: sì) or 'Sustained Application of Mind' (vichara). In total, there are fifty-five dharmas. Regarding additions and subtractions: According to treatises such as the 'Hundred Dharmas' (百法明門論), the five views are combined into one view. According to the 'Yogacarabhumi-sastra' (瑜伽師地論), 'wrong desire' and 'wrong conviction' are added. The additions and subtractions, as stated in the various treatises, have profound meanings that can be contemplated and referenced. Briefly, they are distinguished in three aspects: First, explaining the names, distinguishing the characteristics, and clarifying the scope. Second, distinguishing them in relation to various categories. Third, distinguishing them according to the meaning within one's own Mahayana practice. In the first aspect, 'Universal Mental Factors' (遍行) has two meanings: First, universality through mutual dependence within its own category. For example, within its own five dharmas, if one dharma does not exist, then all do not exist; the same applies in mutual discussion, and the same applies in existence. Second, universality in the scope of other categories. If that exists, then this exists, but that is still different from this. The reason for knowing this is that sometimes this 'Universal Mental Factor' exists, and sometimes that dharma belonging to it does not exist, therefore it can be known. 'Universal' refers to the scope. 'Mental Factor' refers to arising in relation to the object of focus. This name is derived from the first meaning. The characteristic is that the five dharmas are connected and do not separate, and operating in the object of focus is its characteristic. The scope is that it operates even in the six positions, and its own position is mutually connected. The remaining five positions are not connected, but rather mutually accompany each other. 'Object-Determining Mental Factors' (別境) are particularly...
二義。一自位相別如欲非勝解等。有時有欲而無勝解。乃至慧等互無亦然。二就別位如善等位有善而無慾。有欲無善。故是別也。仍此別境名從初義得也。別者是各別非連之義也。境者分齊也。非所緣境。此對前連之遍行故得別境名。相貌者五法相別行。是其相貌。分齊者乃至不定等六位皆通別行。是其分齊。于諸位中有時有欲而無勝解。乃至慧等應可準知。三善者性也。從體而得名別。彼前通故局善體得名。相貌者于有流無流位異善惡及無記。是其相貌。分齊者乃至不定等六位處行各別非連之而起也。有時有一而無十等。一一互論有無增減成其分齊。四煩惱者從用得名。由煩惱等於世出世功用義強。於世法能成出世法能壞異前善體故。從用得名也。相貌者于自位處成憂喜二相。是其相貌分齊者乃至不定等六位數義功用增減而行。非連之而共伴。是其分齊。五隨煩惱者。從彼相由而得名也。此有二由。一由前大惑成隨煩惱。二由此小惑增成大惑。故名為隨。仍此隨字從初義得。由是假合故。煩惱同前解。相貌者于自緣中各別而相伴非連之起。是其相貌。分齊者于彼六位乃至不定等相由相伴數相義增減有無而行。是其分齊。六不定者體用二義故云不定。異前定體得不定名。相貌者于自位中各別而起。三性體用同時而成一
【現代漢語翻譯】 現代漢語譯本 二、別境：一、自體位相別，例如有『欲』（chanda，希求）而非『勝解』（adhimoksha，殊勝的理解）等。有時有欲而無勝解，乃至『慧』（prajna，智慧）等相互之間也沒有必然聯繫。二、就別位而言，例如在『善』（kusala，善良）等位，有善而無慾，有欲無善，所以是別。因此，『別境』這個名稱是從最初的意義得來的。『別』是各自獨立，不是連線的意思。『境』是界限。不是所緣境。這是針對前面連線的『遍行』（sarvatraga，普遍執行的心所）而得名『別境』。相貌是指五法（五蘊）的相各自分別執行，是它的相貌。界限是指乃至『不定』（aniyata，不確定）等六位都貫通分別執行，是它的界限。在各種位中，有時有欲而無勝解，乃至慧等，應該可以類推得知。 三、善：是從性質上說的。從本體而得名『別』。它與前面普遍的性質不同，侷限於善的本體而得名。相貌是指在有漏（sasrava，有煩惱）和無漏（anasrava，無煩惱）的位中，善、惡及無記（avyakrta，非善非惡）不同，是它的相貌。界限是指乃至不定等六位，處行各別，不是連線在一起而生起。有時有一種而沒有十種等。一一互相討論有無增減，構成它的界限。 四、煩惱：是從作用上得名。由於煩惱等對於世間和出世間的功用意義強烈。對於世間法能成就，對於出世間法能破壞，與前面的善的本體不同，所以從作用上得名。相貌是指在自身的位置上，形成憂和喜兩種相，是它的相貌。界限是指乃至不定等六位，數量、意義、功用增減而執行。不是連線在一起而共同伴隨，是它的界限。 五、隨煩惱：是從相互依存的關係而得名。這裡有兩種依存關係。一是由於前面的大惑（mahaklesha，根本煩惱）而形成隨煩惱（upaklesha，次要煩惱）。二是由這些小惑增長而形成大惑。所以名為『隨』。因此，『隨』字是從最初的意義得來的。由於是假合，所以煩惱的解釋與前面相同。相貌是指在自身的緣中，各自獨立而相互伴隨，不是連線在一起而生起，是它的相貌。界限是指在那六位乃至不定等，相互依存、相互伴隨，數量、意義增減有無而執行，是它的界限。 六、不定：是體和用兩種意義，所以稱為不定。與前面確定的體不同，而得名不定。相貌是指在自身的位置中，各自獨立而生起。三性（善、惡、無記）的體和用同時形成一體。
【English Translation】 English version II. Determinate Objects (Viniyata): 1. Distinct in their own nature, such as 'desire' (chanda, aspiration) being different from 'resolution' (adhimoksha, decisive conviction), etc. Sometimes there is desire without resolution, and even 'wisdom' (prajna, knowledge) and others are mutually independent. 2. In specific states, such as in states of 'goodness' (kusala, virtue), there is goodness without desire, and desire without goodness, hence they are distinct. Therefore, the name 'Determinate Objects' is derived from its primary meaning. 'Determinate' means each is separate, not connected. 'Object' means boundary. It is not the object of thought. This is named 'Determinate Objects' in contrast to the preceding 'Universals' (sarvatraga, ever-present mental factors) which are connected. The characteristic is that the characteristics of the five dharmas (five aggregates) operate separately, which is its characteristic. The boundary is that even the six states such as 'Indeterminate' (aniyata, unfixed) all penetrate and operate separately, which is its boundary. In various states, sometimes there is desire without resolution, and even wisdom and others, which should be understood by analogy. 3. Goodness: is spoken of from the perspective of nature. The name 'Determinate' is derived from its essence. It differs from the preceding universal nature, being limited to the essence of goodness. The characteristic is that in the states of defiled (sasrava, with outflows) and undefiled (anasrava, without outflows), goodness, evil, and neutral (avyakrta, neither good nor evil) are different, which is its characteristic. The boundary is that even the six states such as Indeterminate, the conduct in each place is separate, not arising connected together. Sometimes there is one without ten, etc. Discussing existence, non-existence, increase, and decrease one by one constitutes its boundary. 4. Afflictions: are named from their function. Because afflictions, etc., have a strong significance for worldly and supramundane functions. They can accomplish worldly dharmas and destroy supramundane dharmas, differing from the preceding essence of goodness, so they are named from their function. The characteristic is that in its own position, it forms the two aspects of sorrow and joy, which is its characteristic. The boundary is that even the six states such as Indeterminate, the number, meaning, and function increase and decrease and operate. They do not connect together and accompany each other, which is its boundary. 5. Secondary Afflictions: are named from their interdependent relationship. There are two kinds of interdependence here. One is that secondary afflictions (upaklesha, subsidiary defilements) are formed due to the preceding major defilements (mahaklesha, root defilements). The second is that these minor defilements increase and form major defilements. Therefore, it is named 'Secondary'. Therefore, the word 'Secondary' is derived from its primary meaning. Because it is a false combination, the explanation of afflictions is the same as before. The characteristic is that in their own conditions, they are independent and accompany each other, not arising connected together, which is its characteristic. The boundary is that in those six states, even Indeterminate, they operate interdependently, accompanying each other, with the number, meaning, increase, decrease, existence, and non-existence, which is its boundary. 6. Indeterminate: is the meaning of both essence and function, so it is called Indeterminate. It differs from the preceding determinate essence, and is named Indeterminate. The characteristic is that in its own position, it arises independently. The essence and function of the three natures (good, evil, neutral) simultaneously form one.
法有三義。善惡無記同時用事。是其相貌。分齊者於六位中數義增減起用而生。是其分齊。仍非連之而有相伴也。二對諸門分別者。略對五門。一約乘分別。二約三性分別。三約諸惑分別。四對諸識分別。五約假實分別。初約乘分別者。乘有三種。一一乘。二三乘。三小乘。今此心數是三乘心數。為治世出世心煩惱。非一非小。非三乘終。非一乘別教。就三乘終大乘教及一乘別教內心數即有無量。並如緣起法界數量。何以故。諸心數類一一緣別。約其緣別不可總說。故不同三乘等總明數也。三乘始一分心數。為治煩惱障所知障世間心煩惱說。仍此三乘有始有終。終教二乘心數亦不可說。始教心數即如此。瑜伽對法論等小乘心數同異如下別辨。二約三性有二。一善等三性。二遍計等三性。善等三性者遍行五通三性。仍隨在一性則非餘二。別境五通三性。仍隨在一性五法之中多少不定。善等十一唯善性。仍通流無流。若在流則非無流。無流亦爾。煩惱通不善及無記。為末那識及定地惑是無記故隨煩惱二十通不善及無記。準前可知。若約違理不善但是不善性。不定四法通三性。不善之時則餘二性準前可知。餘二亦爾。約偏計等三性者遍行等五通三性。仍隨在一性則攝餘二性成此一性。此如三性義中說。隨在一性連之具五。別
【現代漢語翻譯】 現代漢語譯本 法有三義（三種含義）。善、惡、無記（不善不惡）同時起作用，這是它們各自的相貌（特徵）。分齊（界限）在於六位（六種心所類別）中，根據義理的增減而產生作用，這是它們的分齊（作用範圍）。但它們並非連線在一起，而是相互伴隨。二、對諸門（各種角度）進行分別：略對五門（五個方面）進行分析。一、約乘（乘教）分別；二、約三性（三種性質）分別；三、約諸惑（各種煩惱）分別；四、對諸識（各種意識）分別；五、約假實（假有和實有）分別。首先，約乘（乘教）分別：乘有三種：一、一乘（唯一佛乘）；二、三乘（聲聞乘、緣覺乘、菩薩乘）；三、小乘（聲聞乘和緣覺乘）。現在所說的這些心數（心理要素）是三乘的心數，爲了治理世間和出世間的心煩惱。它既不是一乘，也不是小乘，不是三乘的終極，也不是一乘的別教（特殊教義）。就三乘的終極教義、大乘教義以及一乘的別教而言，其內心數（心理要素）就有無量之多，都如緣起法界（事物相互依存的法則和境界）的數量一樣。為什麼呢？因為各種心數類別，每一個緣（條件）都不同。根據它們緣的不同，無法總括來說。所以不同於三乘等總括地說明數量。三乘的初始階段的一部分心數，是爲了治理煩惱障（因煩惱而產生的障礙）和所知障（因知見而產生的障礙）以及世間的心煩惱而說的。而且這三乘有開始也有終結。終極教義的二乘（聲聞乘和緣覺乘）的心數也無法述說。初始教義的心數就是這樣。《瑜伽師地論》、《對法論》等小乘的心數，它們的同異之處如下分別辨析。二、約三性（三種性質）有二：一、善等三性（善、惡、無記三種性質）；二、遍計等三性（遍計所執性、依他起性、圓成實性三種性質）。善等三性：遍行（普遍存在的心所）、五通（五種神通）通於三種性質。但隨屬於一種性質，就不屬於其餘兩種性質。別境（針對特定對象的心所）、五通通於三種性質。但隨屬於一種性質，五法（五種心所）之中多少不定。善等十一（信等十一種善心所）唯有善性。而且通於有流（有煩惱）和無流（無煩惱）。如果在有流之中，就不是無流，無流也是這樣。煩惱通於不善和無記。因為末那識（第七識）以及定地（禪定狀態）的惑（迷惑）是無記的。隨煩惱二十（二十種隨煩惱）通於不善和無記。參照前面的內容可以知道。如果按照違背道理來說，不善就只是不善性。不定四法（四種不定心所）通於三種性質。在不善的時候，其餘兩種性質參照前面的內容可以知道。其餘兩種性質也是這樣。約遍計等三性：遍行等五（遍行、別境、善、煩惱、隨煩惱五類心所）通於三種性質。但隨屬於一種性質，就攝取其餘兩種性質而成為這一種性質。這如三性義（三種性質的含義）中所說。隨屬於一種性質，連線起來就具備五種（心所）。別（別境）
【English Translation】 English version Dharma has three meanings. Good, evil, and indeterminate (neither good nor evil) function simultaneously; these are their respective characteristics. 'Fenqi' (distinction/limitation) lies in the six categories (of mental factors), where functions arise based on the increase or decrease of meanings; this is their 'fenqi' (scope of function). However, they are not connected together but rather accompany each other. Second, distinguishing among various 'dharma-gates' (perspectives): briefly analyzing from five aspects. First, distinguishing based on the 'yana' (vehicle/teaching); second, distinguishing based on the three natures; third, distinguishing based on the various afflictions; fourth, analyzing the various consciousnesses; fifth, distinguishing based on the provisional and the real. First, distinguishing based on the 'yana' (vehicle/teaching): There are three types of 'yana': one, the Ekayana (One Vehicle/Buddha Vehicle); two, the Triyana (Three Vehicles: Sravakayana, Pratyekabuddhayana, Bodhisattvayana); three, the Hinayana (Small Vehicle: Sravakayana and Pratyekabuddhayana). The mental factors (citta-samkhya) discussed here belong to the Triyana, aiming to govern worldly and trans-worldly mental afflictions. It is neither Ekayana nor Hinayana, not the ultimate of the Triyana, nor the 'biejiao' (distinct teaching) of the Ekayana. Regarding the ultimate teachings of the Triyana, the Mahayana teachings, and the 'biejiao' of the Ekayana, the number of internal mental factors is immeasurable, like the number of 'pratityasamutpada-dharmadhatu' (the realm of interdependent origination). Why? Because each category of mental factors differs in its conditions. Based on the differences in their conditions, it is impossible to generalize. Therefore, it is different from the Triyana, which generally explains the number. A portion of the mental factors at the beginning stage of the Triyana is discussed to govern the 'klesa-avarana' (affliction-obscuration), 'jneya-avarana' (knowledge-obscuration), and worldly mental afflictions. Moreover, the Triyana has a beginning and an end. The mental factors of the ultimate teachings of the Two Vehicles (Sravakayana and Pratyekabuddhayana) are also indescribable. The mental factors of the initial teachings are as described. The similarities and differences between the mental factors of the Hinayana, as discussed in texts like the 'Yogacarabhumi-sastra' and 'Abhidharma-samuccaya', will be analyzed separately below. Second, analyzing based on the three natures: one, the three natures of good, etc. (good, evil, indeterminate); two, the three natures of 'parikalpita', etc. (parikalpita-svabhava, paratantra-svabhava, parinispanna-svabhava). The three natures of good, etc.: 'Sarvatraga' (omnipresent mental factors) and the five 'abhijna' (supernatural powers) are common to the three natures. However, if it belongs to one nature, it does not belong to the other two. 'Viniyata' (object-specific mental factors) and the five 'abhijna' are common to the three natures. However, if it belongs to one nature, the quantity among the five dharmas is uncertain. The eleven good mental factors, such as faith, are only of good nature. Moreover, they are common to 'srava' (with outflows/afflictions) and 'anasrava' (without outflows/afflictions). If it is in 'srava', then it is not 'anasrava', and vice versa. Afflictions are common to evil and indeterminate. Because 'manas' (seventh consciousness) and the delusions in 'dhyana-bhumi' (meditative states) are indeterminate. The twenty secondary afflictions are common to evil and indeterminate. It can be understood by referring to the previous content. If speaking according to unreasonableness, evil is only of evil nature. The four uncertain dharmas are common to the three natures. When it is evil, the other two natures can be understood by referring to the previous content. The other two natures are also like this. Analyzing based on the three natures of 'parikalpita', etc.: The five categories of 'sarvatraga', etc. (sarvatraga, viniyata, good, afflictions, secondary afflictions) are common to the three natures. However, if it belongs to one nature, it encompasses the other two natures and becomes that one nature. This is as explained in the meaning of the three natures. If it belongs to one nature, it connects and possesses the five (mental factors). 'Viniyata' (object-specific)
境等五通三性。仍隨在一性則非餘二攝。同前說。善等十一唯圓成實。此通漏無漏。會攝如前說。煩惱等十通依他起及遍計。相會準前說。隨煩惱等二十法通依他起及遍計。不定等四通三性。相會準前說。三約諸惑分別者略約三門。一約皮等三惑分別。二約煩惱所知二障分別。三約五住地分別。皮等三惑分別者。遍行通三惑。別境亦通三。善等非三惑。煩惱唯皮肉。若約寄位則通三。隨煩惱等亦皮肉。若約粗細說則通皮肉心。不定等四亦通皮肉心。由緣成三惑故。煩惱所知二障分別者。遍行通二障。別境亦復然。善等非二惑。煩惱唯煩惱。隨煩惱等亦復然。若約相成門則通於二障。不定唯所知。若約相成門則通於二障。約五住地分別者。遍行通五住。別境亦遍通。善等非五住。煩惱通五住。隨煩惱等亦通五住。如此之義可準。諸惑障當廣分別。不定通五住。由緣成諸惑故。四約諸識分別者賴耶識起遍行五。末那識起九。遍行五及我見我愛我慢無明。意識起遍行等六位所有法。五識則不定。或初五。或一切。由與意識或同體或異體故。故經云。有一意識與五識共緣境故。此約三乘始教粗相說也。若約三乘終教論則賴耶六識等皆具起一切所有法。由唯一識成十一識故。五假實分別者假實有三。一約緣成辨假實。若約此義或
【現代漢語翻譯】 現代漢語譯本 境等五通三性：境等（境界等等）五種心所，通於三種自性（遍計所執性、依他起性、圓成實性）。如果它屬於其中一種自性，那麼它就不屬於其餘兩種自性所包含。這與前面的說法相同。 善等十一唯圓成實：善等（善等等）十一種心所，唯屬於圓成實性。這通於有漏和無漏。會攝關係如前所述。 煩惱等十通依他起及遍計：煩惱等（貪嗔癡等等）十種心所，通於依他起性和遍計所執性。相會關係參照前面的說法。 隨煩惱等二十法通依他起及遍計：隨煩惱等（忿恨覆惱等等）二十種法，通於依他起性和遍計所執性。 不定等四通三性：不定等（悔、眠、尋、伺）四種心所，通於三種自性。相會關係參照前面的說法。 三約諸惑分別者略約三門：關於從各種迷惑的角度進行區分，大致可以從三個方面入手。 一約皮等三惑分別：第一，從皮惑、肉惑、心惑三種迷惑的角度進行區分。 二約煩惱所知二障分別：第二，從煩惱障和所知障兩種障礙的角度進行區分。 三約五住地分別：第三，從五住地（見惑、思惑、有愛住地、見取住地、戒禁取住地）的角度進行區分。 皮等三惑分別者：從皮惑、肉惑、心惑三種迷惑的角度進行區分： 遍行通三惑：遍行心所通於三種迷惑。 別境亦通三：別境心所也通於三種迷惑。 善等非三惑：善等心所不屬於三種迷惑。 煩惱唯皮肉：煩惱心所只屬於皮惑和肉惑。如果從寄位的角度來說，那麼也通於心惑。 隨煩惱等亦皮肉：隨煩惱等心所也屬於皮惑和肉惑。如果從粗細的角度來說，那麼通於皮惑、肉惑和心惑。 不定等四亦通皮肉心：不定等四種心所也通於皮惑、肉惑和心惑。因為它們能促成三種迷惑。 煩惱所知二障分別者：從煩惱障和所知障兩種障礙的角度進行區分： 遍行通二障：遍行心所通於兩種障礙。 別境亦復然：別境心所也是如此。 善等非二惑：善等心所不屬於兩種迷惑。 煩惱唯煩惱：煩惱心所只屬於煩惱障。 隨煩惱等亦復然：隨煩惱等心所也是如此。如果從相成的角度來說，那麼通於兩種障礙。 不定唯所知：不定心所只屬於所知障。如果從相成的角度來說，那麼通於兩種障礙。 約五住地分別者：從五住地的角度進行區分： 遍行通五住：遍行心所通於五住地。 別境亦遍通：別境心所也普遍通於五住地。 善等非五住：善等心所不屬於五住地。 煩惱通五住：煩惱心所通於五住地。 隨煩惱等亦通五住：隨煩惱等心所也通於五住地。這些意義可以類推。各種迷惑和障礙應當廣泛地加以區分。 不定通五住：不定心所通於五住地。因為它們能促成各種迷惑。 四約諸識分別者：第四，從各種識的角度進行區分： 賴耶識起遍行五：阿賴耶識生起遍行心所五種。 末那識起九：末那識生起九種心所，即遍行五種，以及我見、我愛、我慢、無明。 意識起遍行等六位所有法：意識生起遍行等六位（遍行、別境、善、煩惱、隨煩惱、不定）的所有法。 五識則不定：前五識則不確定，或者只有前五種，或者是一切。因為它們與意識或者同體，或者異體。所以經中說：『有一個意識與五識共同緣取境界』。這是從三乘始教的粗略相上說的。如果從三乘終教的角度來說，那麼阿賴耶識、六識等都具備生起一切所有法。因為唯一識能成就十一種識。 五假實分別者：第五，從假和實的角度進行區分，假和實有三種。 一約緣成辨假實：第一，從因緣和合而成的角度來辨別假和實。如果從這個意義上來說，或者... English version The five mental factors such as '境' (objects, realms) are associated with the three natures. If it belongs to one nature, it is not included in the other two. This is the same as previously stated. The eleven mental factors such as '善' (goodness, virtue) belong only to the '圓成實性' (Parinispanna, the perfected nature). This applies to both defiled and undefiled states. The inclusion is as previously stated. The ten mental factors such as '煩惱' (afflictions, defilements) are associated with '依他起性' (Paratantra, the dependent nature) and '遍計所執性' (Parikalpita, the imputed nature). The association is as previously stated. The twenty dharmas such as '隨煩惱' (secondary afflictions) are associated with '依他起性' (Paratantra, the dependent nature) and '遍計所執性' (Parikalpita, the imputed nature). The four mental factors such as '不定' (indeterminates) are associated with the three natures. The association is as previously stated. To differentiate the various delusions, we can broadly approach it from three aspects: First, differentiate based on the three delusions of '皮' (skin), '肉' (flesh), and '心' (heart). Second, differentiate based on the two hindrances of '煩惱障' (klesha-avarana, afflictive obscurations) and '所知障' (jnana-avarana, cognitive obscurations). Third, differentiate based on the five '住地' (abodes, grounds) of afflictions. Differentiating based on the three delusions of skin, flesh, and heart: '遍行' (Sarvatraga, ever-present) mental factors are associated with all three delusions. '別境' (Viniyata, object-specific) mental factors are also associated with all three. Mental factors such as '善' (goodness) are not associated with the three delusions. '煩惱' (afflictions) are only associated with the skin and flesh delusions. If considered from the perspective of dependent position, they are also associated with the heart delusion. '隨煩惱' (secondary afflictions) are also associated with the skin and flesh delusions. If considered from the perspective of coarseness, they are associated with the skin, flesh, and heart delusions. The four '不定' (indeterminate) mental factors are also associated with the skin, flesh, and heart delusions, because they contribute to the formation of the three delusions. Differentiating based on the two hindrances of afflictive and cognitive obscurations: '遍行' (ever-present) mental factors are associated with both hindrances. '別境' (object-specific) mental factors are also associated with both. Mental factors such as '善' (goodness) are not associated with the two hindrances. '煩惱' (afflictions) are only associated with the afflictive obscuration. '隨煩惱' (secondary afflictions) are also associated with the afflictive obscuration. If considered from the perspective of mutual causation, they are associated with both hindrances. The '不定' (indeterminate) mental factors are only associated with the cognitive obscuration. If considered from the perspective of mutual causation, they are associated with both hindrances. Differentiating based on the five abodes of afflictions: '遍行' (ever-present) mental factors are associated with all five abodes. '別境' (object-specific) mental factors are also universally associated with all five abodes. Mental factors such as '善' (goodness) are not associated with the five abodes. '煩惱' (afflictions) are associated with all five abodes. '隨煩惱' (secondary afflictions) are also associated with all five abodes. These meanings can be inferred. The various delusions and hindrances should be extensively differentiated. The '不定' (indeterminate) mental factors are associated with all five abodes, because they contribute to the formation of various delusions. Fourth, differentiate based on the various consciousnesses: The '阿賴耶識' (Alaya-vijnana, store consciousness) arises with the five '遍行' (ever-present) mental factors. The '末那識' (Manas-vijnana, mind consciousness) arises with nine mental factors: the five '遍行' (ever-present) factors, as well as '我見' (atma-drishti, self-view), '我愛' (atma-sneha, self-love), '我慢' (atma-mana, self-conceit), and '無明' (avidya, ignorance). The '意識' (mano-vijnana, mental consciousness) arises with all dharmas belonging to the six categories of '遍行' (ever-present), '別境' (object-specific), '善' (goodness), '煩惱' (afflictions), '隨煩惱' (secondary afflictions), and '不定' (indeterminate). The five sense consciousnesses are uncertain, either only the first five, or all. This is because they are either of the same nature or of a different nature from the mental consciousness. Therefore, the sutra says: 'There is one mental consciousness that shares objects with the five sense consciousnesses.' This is spoken from the perspective of the coarse aspect of the initial teachings of the Three Vehicles. If discussed from the perspective of the final teachings of the Three Vehicles, then the Alaya consciousness, the six consciousnesses, etc., all possess the arising of all dharmas. Because the one consciousness can accomplish eleven consciousnesses. Fifth, differentiate based on the false and the real. There are three types of false and real. First, differentiate the false and the real based on the arising from conditions. If considered from this meaning, either...
【English Translation】 English version The five mental factors such as '境' (objects, realms) are associated with the three natures. If it belongs to one nature, it is not included in the other two. This is the same as previously stated. The eleven mental factors such as '善' (goodness, virtue) belong only to the '圓成實性' (Parinispanna, the perfected nature). This applies to both defiled and undefiled states. The inclusion is as previously stated. The ten mental factors such as '煩惱' (afflictions, defilements) are associated with '依他起性' (Paratantra, the dependent nature) and '遍計所執性' (Parikalpita, the imputed nature). The association is as previously stated. The twenty dharmas such as '隨煩惱' (secondary afflictions) are associated with '依他起性' (Paratantra, the dependent nature) and '遍計所執性' (Parikalpita, the imputed nature). The four mental factors such as '不定' (indeterminates) are associated with the three natures. The association is as previously stated. To differentiate the various delusions, we can broadly approach it from three aspects: First, differentiate based on the three delusions of '皮' (skin), '肉' (flesh), and '心' (heart). Second, differentiate based on the two hindrances of '煩惱障' (klesha-avarana, afflictive obscurations) and '所知障' (jnana-avarana, cognitive obscurations). Third, differentiate based on the five '住地' (abodes, grounds) of afflictions. Differentiating based on the three delusions of skin, flesh, and heart: '遍行' (Sarvatraga, ever-present) mental factors are associated with all three delusions. '別境' (Viniyata, object-specific) mental factors are also associated with all three. Mental factors such as '善' (goodness) are not associated with the three delusions. '煩惱' (afflictions) are only associated with the skin and flesh delusions. If considered from the perspective of dependent position, they are also associated with the heart delusion. '隨煩惱' (secondary afflictions) are also associated with the skin and flesh delusions. If considered from the perspective of coarseness, they are associated with the skin, flesh, and heart delusions. The four '不定' (indeterminate) mental factors are also associated with the skin, flesh, and heart delusions, because they contribute to the formation of the three delusions. Differentiating based on the two hindrances of afflictive and cognitive obscurations: '遍行' (ever-present) mental factors are associated with both hindrances. '別境' (object-specific) mental factors are also associated with both. Mental factors such as '善' (goodness) are not associated with the two hindrances. '煩惱' (afflictions) are only associated with the afflictive obscuration. '隨煩惱' (secondary afflictions) are also associated with the afflictive obscuration. If considered from the perspective of mutual causation, they are associated with both hindrances. The '不定' (indeterminate) mental factors are only associated with the cognitive obscuration. If considered from the perspective of mutual causation, they are associated with both hindrances. Differentiating based on the five abodes of afflictions: '遍行' (ever-present) mental factors are associated with all five abodes. '別境' (object-specific) mental factors are also universally associated with all five abodes. Mental factors such as '善' (goodness) are not associated with the five abodes. '煩惱' (afflictions) are associated with all five abodes. '隨煩惱' (secondary afflictions) are also associated with all five abodes. These meanings can be inferred. The various delusions and hindrances should be extensively differentiated. The '不定' (indeterminate) mental factors are associated with all five abodes, because they contribute to the formation of various delusions. Fourth, differentiate based on the various consciousnesses: The '阿賴耶識' (Alaya-vijnana, store consciousness) arises with the five '遍行' (ever-present) mental factors. The '末那識' (Manas-vijnana, mind consciousness) arises with nine mental factors: the five '遍行' (ever-present) factors, as well as '我見' (atma-drishti, self-view), '我愛' (atma-sneha, self-love), '我慢' (atma-mana, self-conceit), and '無明' (avidya, ignorance). The '意識' (mano-vijnana, mental consciousness) arises with all dharmas belonging to the six categories of '遍行' (ever-present), '別境' (object-specific), '善' (goodness), '煩惱' (afflictions), '隨煩惱' (secondary afflictions), and '不定' (indeterminate). The five sense consciousnesses are uncertain, either only the first five, or all. This is because they are either of the same nature or of a different nature from the mental consciousness. Therefore, the sutra says: 'There is one mental consciousness that shares objects with the five sense consciousnesses.' This is spoken from the perspective of the coarse aspect of the initial teachings of the Three Vehicles. If discussed from the perspective of the final teachings of the Three Vehicles, then the Alaya consciousness, the six consciousnesses, etc., all possess the arising of all dharmas. Because the one consciousness can accomplish eleven consciousnesses. Fifth, differentiate based on the false and the real. There are three types of false and real. First, differentiate the false and the real based on the arising from conditions. If considered from this meaning, either...
有分別。或無分別。緣成故離分別。應教故有分別。若約此義皆通假實。即無性故實。緣成故假。二本末明假實。煩惱為本。隨煩惱為末。如論可知。三約事顯理辨假實。理事相應為實。但理無事為假。假從事教說故。三隨義分別者。問。諸心所有法可說斷耶。答。遍行及別境不善無記相應者斷。善及自性無記不斷。善等十一不斷。煩惱及隨煩惱說斷。不定等四不善無記說斷。善及自性無記不說斷。此約三乘初教及法住智說。若約終教及一乘則非初非中后。前中后取故即斷而無相。及不可斷故。余義皆準之。問。論何故說煩惱或說六。或說十。答。由五利使有其二義。一本末義。由邊見等依身見生。以依本說末攝末從本故。但說六。二起用成過義。由成過義等故分離說十。又問。何故論云隨煩惱內加說邪欲邪勝解。答。由別境內欲及勝解于大小惑有方便及終成二處皆成過故。約離二法故。約方便及終成為二數也。第二就小乘分別者有其三義。一釋名。辨相貌。並顯分齊。二對諸門分別。三約自乘隨義分別。初釋名者。心數法有四十六。大分為六。一通大地有十。一想。二欲。三觸。四慧。五念。六思。七解脫。八憶。九定。十受。善大地有十。一無貪。二無瞋。三慚。四愧。五信。六倚。七不放逸。八不害。九精進。
十舍。小煩惱大地有十。一忿。二恨。三誑。四慳。五嫉。六惱。七諂。八覆。九憍。十害。大煩惱大地有五。一不信。二懈怠。三無明。四掉舉。五放逸。不善大地有二。一無慚。二無愧。使有四。一貪。二瞋。三癡。四慢。纏有三。一睡。二眠。三悔。加覺觀總為四十六。及心王為四十七。初通大地名者。由想等十通與諸心數以為通依及通行諸數依緣之處故云通。通則力用遍通也。大地者喻名也。如大地能生長萬物為依。與法相似故為喻也。相貌者。于自所緣起其體用相伴而行。是其相貌。分齊者。于諸心數諸位共行而不相雜。是名分齊。善大地者。于自位處隨緣而發。與三聚色心不相應等善以為依處故云大地。小煩惱大地者。于自位處約緣分起。不具大性名為小也。煩惱如前解。相貌者。于自緣處體用現行而不相雜名為相貌。分齊者。于諸位處及以色心成自他事而不同彼名為分齊。大地如前釋。大煩惱大地者。具結縛等五義相應名大煩惱。大地如前釋。相貌者。不信等五于自緣處體用現前而非相雜。是其相貌。分齊者。于諸位成自他事而非相雜。是其分齊。不善大地者。于自位處起其體用違其正理名為不善。大地如前釋。相貌者。其無慚無愧游漫諸境起諸業過。是其相貌。分齊者。於他緣位觸物成違而不同順名
【現代漢語翻譯】 現代漢語譯本 十舍（Dasa Sila）。小煩惱大地有十種：一、忿（Krodha），二、恨（Upanaha），三、誑（Maya），四、慳（Matsarya），五、嫉（Irshya），六、惱（Pradasha），七、諂（Satheya），八、覆（Mraksha），九、憍（Mada），十、害（Vihimsa）。 大煩惱大地有五種：一、不信（Asraddha），二、懈怠（Styana），三、無明（Avidya），四、掉舉（Auddhatya），五、放逸（Pramada）。 不善大地有二種：一、無慚（Ahrikya），二、無愧（Anapatrapya）。 使有四種：一、貪（Raga），二、瞋（Dvesha），三、癡（Moha），四、慢（Mana）。 纏有三種：一、睡（Middha），二、眠（Thina），三、悔（Kaukutya）。 加上覺（Vitarka）、觀（Vicara），總共為四十六種，以及心王（Citta）為四十七種。 首先解釋『通大地』的含義：由於想（Samjna）等十種心所（Caitasika）普遍與各種心數相應，作為普遍的所依和通行各種心數的依緣之處，所以稱為『通』。『通』意味著力用普遍通行。 『大地』是一種比喻性的名稱。如同大地能夠生長萬物作為依靠，與法的性質相似，所以用作比喻。 『相貌』指的是：在各自所緣境上生起其體用，相互伴隨而行，這就是它的相貌。 『分齊』指的是：在各種心數、各種位次上共同執行而不相互混雜，這稱為分齊。 『善大地』指的是：在各自的位處，隨順因緣而生髮，與三聚（善聚、惡聚、無記聚）的色（Rupa）、心（Citta）不相應等善法作為所依之處，所以稱為『大地』。 『小煩惱大地』指的是：在各自的位處，依據因緣而生起，不具備大的性質，所以稱為『小』。煩惱的解釋如前所述。 『相貌』指的是：在各自的所緣境處，體用顯現執行而不相互混雜，這稱為相貌。 『分齊』指的是：在各種位處，成就自身和他人的事情，而與彼不同，這稱為分齊。『大地』的解釋如前所述。 『大煩惱大地』指的是：具備結（Bandhana）、縛（Bandha）等五種含義相應，稱為『大煩惱』。『大地』的解釋如前所述。 『相貌』指的是：不信（Asraddha）等五種煩惱在各自的所緣境處，體用顯現於前而不相互混雜，這就是它的相貌。 『分齊』指的是：在各種位次上成就自身和他人的事情，而不相互混雜，這就是它的分齊。 『不善大地』指的是：在各自的位處生起其體用，違背正理，稱為『不善』。『大地』的解釋如前所述。 『相貌』指的是：無慚（Ahrikya）、無愧（Anapatrapya）遊蕩于各種境界，生起各種業的過失，這就是它的相貌。 『分齊』指的是：在其他的因緣位次上，接觸事物而成就違逆，不同於順從，這稱為分齊。
【English Translation】 English version Dasa Sila (Ten Precepts). There are ten minor afflictions that pervade the mind: 1. Krodha (anger), 2. Upanaha (resentment), 3. Maya (deceit), 4. Matsarya (stinginess), 5. Irshya (jealousy), 6. Pradasha (vexation), 7. Satheya (hypocrisy), 8. Mraksha (concealment), 9. Mada (arrogance), 10. Vihimsa (harmfulness). There are five major afflictions that pervade the mind: 1. Asraddha (lack of faith), 2. Styana (sloth), 3. Avidya (ignorance), 4. Auddhatya (restlessness), 5. Pramada (negligence). There are two unwholesome factors that pervade the mind: 1. Ahrikya (shamelessness), 2. Anapatrapya (lack of embarrassment). There are four 'anusaya' (latent tendencies): 1. Raga (greed), 2. Dvesha (hatred), 3. Moha (delusion), 4. Mana (pride). There are three 'paryavasthana' (entanglements): 1. Middha (sleepiness), 2. Thina (torpor), 3. Kaukutya (remorse). Adding Vitarka (initial application of thought) and Vicara (sustained application of thought), the total is forty-six, and with Citta (mind), it is forty-seven. First, the meaning of 'Sarvatraga-mahabhumika' (universally present mental factors): Because Samjna (perception) and the other ten 'caitasika' (mental factors) are universally associated with various mental states, serving as a common basis and the place where various mental factors operate, they are called 'Sarvatraga' (universally present). 'Sarvatraga' means that their function is universally pervasive. 'Mahabhumika' (great ground) is a metaphorical name. Just as the earth can grow all things as a support, it is used as a metaphor because it is similar to the nature of the Dharma. 'Lakshana' (characteristic) refers to: arising in their respective objects, their essence and function accompany each other, and this is their characteristic. 'Avaccheda' (distinction) refers to: operating together in various mental factors and various positions without mixing with each other, this is called distinction. 'Kusala-mahabhumika' (wholesome great ground) refers to: arising in their respective positions according to conditions, and taking the 'tri-rasi' (three aggregates - wholesome, unwholesome, and neutral) of 'rupa' (form) and 'citta' (mind) as their basis, therefore they are called 'mahabhumika' (great ground). 'Paritta-klesa-mahabhumika' (minor affliction great ground) refers to: arising in their respective positions according to conditions, not possessing great nature, therefore they are called 'paritta' (minor). The explanation of 'klesa' (affliction) is as before. 'Lakshana' (characteristic) refers to: in their respective objects, their essence and function manifest and operate without mixing with each other, this is called characteristic. 'Avaccheda' (distinction) refers to: in various positions, accomplishing one's own and others' affairs, but being different from them, this is called distinction. The explanation of 'mahabhumika' (great ground) is as before. 'Maha-klesa-mahabhumika' (major affliction great ground) refers to: possessing the five meanings of 'bandhana' (bondage) and other related aspects, they are called 'maha-klesa' (major affliction). The explanation of 'mahabhumika' (great ground) is as before. 'Lakshana' (characteristic) refers to: Asraddha (lack of faith) and the other five afflictions manifest their essence and function in their respective objects without mixing with each other, this is their characteristic. 'Avaccheda' (distinction) refers to: accomplishing one's own and others' affairs in various positions without mixing with each other, this is their distinction. 'Akusala-mahabhumika' (unwholesome great ground) refers to: arising in their respective positions, their essence and function contradict the right principle, therefore they are called 'akusala' (unwholesome). The explanation of 'mahabhumika' (great ground) is as before. 'Lakshana' (characteristic) refers to: Ahrikya (shamelessness) and Anapatrapya (lack of embarrassment) wander in various realms, giving rise to various karmic faults, this is their characteristic. 'Avaccheda' (distinction) refers to: in other conditional positions, contacting things and accomplishing opposition, being different from compliance, this is called distinction.
為分齊。使者使也。驅使行人成其事業。此從喻名也。相貌者。于自緣處成其事業隨逐不捨。是其相貌。分齊者。於他緣位處成事乃窮而不同彼。是其分齊。纏者喻義名也。如𢇇縛象。纏饒成過法亦如是。相貌者。於他緣位連續成過。是其相貌。分齊者。成他事。處而不同彼。是其分齊。覺觀者。與后翻譯尋伺等。名義少有別。覺者覺察。觀者觀達。尋者尋逐也。伺者伺求。名義相貌分齊可知。心王者。心與數為依。又依于數起如君臣相依。此從法喻名也。相貌者。六識于諸根了別諸境界。是名相貌。分齊者。依根數起而不同根數。是名分齊。廣釋別名具如小論。問。大小乘內心所有義及心數義何別也。答。數者法數義是分齊義。心所有義是屬他。義從相生。其假實二智不同。二略對諸門分別者。一對諸乘分別。此之心數唯在小乘義通大乘。若入大乘則於三乘前方便處方便教攝。體用相貌並非一乘及三乘始別教名數。心數名義所以如下釋。二依三性分別。通大地數通彼善不善無記等三性。善大地者唯善性也。小大煩惱及以四使通違理不善及無記。不善大地唯不善。纏違理不善。覺觀通三性。心王亦如是。三就惑分別者。通大地數通彼一切使纏等惑。善大地不通諸惑小大煩惱及四使等一向煩惱。無慚無愧通煩惱非煩惱。
【現代漢語翻譯】 現代漢語譯本 為分齊（fen qi，界限）。『使者』（shi zhe）是差遣的意思，驅使行人完成其事業，這是從比喻而得名。『相貌』（xiang mao，特徵）是指在自身因緣處成就事業，隨之追逐不捨，這就是它的特徵。『分齊』是指在其他因緣位置處成就事情，最終窮盡而與彼不同，這就是它的界限。 『纏』（chan，束縛）是比喻義的名稱，如同繩索捆綁大象，纏繞成就過失之法也是如此。『相貌』是指在其他因緣位置連續成就過失，這就是它的特徵。『分齊』是指成就其他事情，處於那個位置而與彼不同，這就是它的界限。 『覺觀』（jue guan，覺察與觀照）與後文翻譯的『尋伺』（xun si，尋求與伺察）等，名義上稍有區別。『覺』是覺察，『觀』是觀達，『尋』是尋逐，『伺』是伺求。名義、相貌、分齊可以類推得知。 『心王』（xin wang，心識的主體）是心與心數法相互依存，又依於心數法而生起，如同君臣相互依存，這是從法和比喻而得名。『相貌』是指六識在諸根處了別諸境界，這就是它的特徵。『分齊』是指依根和心數法而生起，而與根和心數法不同，這就是它的界限。更廣泛的解釋和不同的名稱，詳見《小論》。 問：小乘和大乘內心所有的意義以及心數法的意義有什麼區別？ 答：『數』（shu，數量）是法數的意義，是界限的意義。『心所有』（xin suo you，心所）的意義是屬於他，意義是從相生而來。它們的假智和實智不同。下面簡略地對諸門進行分別： 一對諸乘分別。此之心數法只在小乘有，意義上通大乘。如果進入大乘，則屬於三乘前方便處的方便教所攝。體、用、相貌並非一乘和三乘開始時就有的區別教名數。心數法的名義如下解釋。 二依三性分別。通大地數（tong da di shu，普遍存在的心數）通彼善、不善、無記等三性。善大地（shan da di，善的大地法）唯是善性。小煩惱、大煩惱以及四使（si shi，四種根本煩惱）通違背真理的不善和無記。不善大地（bu shan da di，不善的大地法）唯是不善。纏（chan，束縛）違背真理的不善。覺觀（jue guan，覺察與觀照）通三性。心王（xin wang，心識的主體）也是如此。 三就惑分別。通大地數（tong da di shu，普遍存在的心數）通彼一切使、纏等惑。善大地（shan da di，善的大地法）不通諸惑，小煩惱、大煩惱以及四使（si shi，四種根本煩惱）等一向是煩惱。無慚（wu can，不知羞恥）無愧（wu kui，不覺羞恥）通煩惱和非煩惱。
【English Translation】 English version To differentiate boundaries (fen qi, limits). 'Messenger' (shi zhe) means to dispatch, driving people to accomplish their tasks. This is named from a metaphor. 'Appearance' (xiang mao, characteristics) refers to accomplishing tasks at one's own conditions, pursuing them relentlessly. This is its appearance. 'Boundaries' refers to accomplishing things at other's conditions, ultimately exhausting them and being different from them. This is its boundary. 'Entanglement' (chan, bondage) is a name with metaphorical meaning, just as a rope binds an elephant, the law of entangling and accomplishing faults is also like this. 'Appearance' refers to continuously accomplishing faults at other's conditions. This is its appearance. 'Boundaries' refers to accomplishing other things, being in that position and being different from them. This is its boundary. 'Perception and Observation' (jue guan, awareness and contemplation) and the 'Seeking and Investigating' (xun si, seeking and scrutinizing) translated later have slight differences in name and meaning. 'Perception' is awareness, 'Observation' is contemplation, 'Seeking' is pursuing, 'Investigating' is scrutinizing. The name, appearance, and boundaries can be inferred. 'Mind-King' (xin wang, the subject of consciousness) is the mutual dependence of mind and mental functions, and arising based on mental functions, just as the mutual dependence of ruler and ministers. This is named from law and metaphor. 'Appearance' refers to the six consciousnesses distinguishing all realms at the sense organs. This is its appearance. 'Boundaries' refers to arising based on the sense organs and mental functions, and being different from the sense organs and mental functions. This is its boundary. More extensive explanations and different names are detailed in the 'Smaller Treatise'. Question: What is the difference between the meaning of what is contained within the mind in the Small Vehicle and the Great Vehicle, and the meaning of mental functions? Answer: 'Number' (shu, quantity) is the meaning of the number of laws, it is the meaning of boundaries. The meaning of 'Mental Functions' (xin suo you, mental properties) is belonging to others, the meaning comes from mutual arising. Their provisional wisdom and real wisdom are different. Below is a brief distinction of the various aspects: One, distinguishing according to the vehicles. These mental functions only exist in the Small Vehicle, and the meaning generally applies to the Great Vehicle. If entering the Great Vehicle, then it belongs to the expedient teachings at the preliminary stages of the Three Vehicles. The substance, function, and appearance are not names and numbers of distinct teachings that exist from the beginning of the One Vehicle and the Three Vehicles. The meaning of the name of mental functions is explained below. Two, distinguishing according to the three natures. Universal Mental Functions (tong da di shu, universally existing mental functions) generally apply to the three natures of good, unwholesome, and neutral. Wholesome Universal Mental Functions (shan da di, wholesome universal mental functions) are only of wholesome nature. Minor Afflictions, Major Afflictions, and the Four Poisons (si shi, four fundamental afflictions) generally apply to unwholesome and neutral that violate the truth. Unwholesome Universal Mental Functions (bu shan da di, unwholesome universal mental functions) are only unwholesome. Entanglement (chan, bondage) violates the unwholesome truth. Perception and Observation (jue guan, awareness and contemplation) generally apply to the three natures. Mind-King (xin wang, the subject of consciousness) is also like this. Three, distinguishing according to afflictions. Universal Mental Functions (tong da di shu, universally existing mental functions) generally apply to all poisons, entanglements, and other afflictions. Wholesome Universal Mental Functions (shan da di, wholesome universal mental functions) do not apply to all afflictions, minor afflictions, major afflictions, and the Four Poisons (si shi, four fundamental afflictions), etc., which are always afflictions. Shamelessness (wu can, not knowing shame) and Lack of Remorse (wu kui, not feeling shame) generally apply to afflictions and non-afflictions.
由入業故。纏等三者。此則不定。在纏是煩惱。入數則通煩惱非煩惱。由數位通善惡故。又小乘唯煩惱。覺觀通煩惱非煩惱。心王亦如是。四約諸識分別者。通大地數等通六識。覺觀唯意地。五假實分別者。唯實不通假。心王亦如是。余義如論釋。此略明正所評義以顯大乘心心法分齊。余宗準可知。三于自宗中隨義分別者。問。何不明不癡善根。答。屬通大地慧數攝故。又問。大煩惱中餘五何不明耶。答。邪解即通大地中解脫攝也。不正憶憶攝也。不順知即慧攝也。失唸唸攝也。又相隱故。亂即定攝也。又不稱理。定即名亂相隱也。又十使中五見則通中慧攝也。癡入大煩惱中無明攝也。又上所廢者併爲除惑入道便故也。問。是中善大地是何漏無漏。答。是人無我智漏無漏。問。此諸大地有攝心煩惱及所知障不。答。此諸心數不攝心煩惱。就所知障內有攝不攝。障定者攝世間心煩惱不攝第二。對彼大小二乘顯其廢立者。問。無慚無愧此中何故從隨煩惱。答。無慚及無愧有其二義。一據體說。二據用論。由用成過大故。依小乘入不善性。若據自體類與小惑同。故入此大乘隨煩惱攝。問。何故大乘增失念及散亂等。小乘不說。答。小乘初教其心狹劣。相著者明相隱者不說。問。遍行別境大惑隨煩惱及不定等名于小乘中何故不
【現代漢語翻譯】 現代漢語譯本 由造作何種業力，『纏』（纏縛）、『等』（等流果）、『三者』（三受）是不確定的。『在纏』是指煩惱本身，『入數』則既包括煩惱也包括非煩惱，因為『數位』（心所法）通於善與惡。而且，小乘認為只有煩惱才是真正的煩惱，『覺』（尋）、『觀』（伺）既可以是煩惱也可以是非煩惱。『心王』（心識）也是如此。 四、從諸識的角度分別：『通大地』（遍行心所）、『數等』（別境心所等）通於前六識。『覺』（尋）、『觀』（伺）只在意地（第六意識）。 五、從假有和實有的角度分別：只存在於實有，不通於假有。『心王』（心識）也是如此。其餘的意義如同論中的解釋。這裡簡略地說明了所評論的意義，以顯示大乘心和心所法的界限。其餘宗派可以類推得知。 三、在自宗中隨意義分別：問：為什麼沒有說明『不癡善根』（無癡）？答：因為它屬於『通大地』（遍行心所）中的『慧』（智慧）所包含。 又問：『大煩惱』（大隨煩惱）中其餘五種為什麼沒有說明？答：『邪解』（惡見）包含在『通大地』（遍行心所）中的『解脫』（正見）中。『不正憶』（邪念）包含在『憶』（正念）中。『不順知』（不正知）包含在『慧』（智慧）中。『失念』（失正念）包含在『念』（正念）中。而且，因為它們相狀隱晦。『亂』（散亂）包含在『定』（禪定）中，因為不符合道理。『定』（禪定）被稱為『亂』（散亂），相狀隱晦。而且，『十使』（十種根本煩惱）中的『五見』（五種不正見解）包含在『中慧』（中等智慧）中。『癡』（愚癡）包含在『大煩惱』（大隨煩惱）中的『無明』（愚昧）中。而且，以上所廢除的，都是爲了去除迷惑、進入佛道方便的緣故。 問：這裡所說的『善大地』（善遍行心所）是『有漏』（有煩惱）還是『無漏』（無煩惱）？答：是證悟『人無我智』（瞭解人無自性的智慧）的『有漏』（有煩惱）或『無漏』（無煩惱）。 問：這些『大地』（遍行心所）是否包含『攝心煩惱』（煩惱障）和『所知障』（智慧障）？答：這些『心數』（心所法）不包含『攝心煩惱』（煩惱障）。就『所知障』（智慧障）來說，有包含和不包含兩種情況。障礙禪定者包含世間的『攝心煩惱』（煩惱障），不包含第二種（指更深層次的所知障）。 對於大小乘的廢立，顯示其差異：問：『無慚』（不慚）和『無愧』（不愧）為什麼在這裡被歸為『隨煩惱』（隨煩惱）？答：『無慚』（不慚）和『無愧』（不愧）有兩種含義。一是根據其本體來說，二是根據其作用來論。由於其作用造成的過失很大，所以依據小乘的觀點，它們屬於不善的性質。如果根據其自體來說，它們與小惑相同，所以被歸入大乘的『隨煩惱』（隨煩惱）中。 問：為什麼大乘增加了『失念』（失正念）和『散亂』（散亂）等，而小乘沒有說明？答：小乘最初教導的心量狹小，對於相狀明顯的就說明，對於相狀隱晦的就不說明。 問：『遍行』（遍行心所）、『別境』（別境心所）、『大惑』（大隨煩惱）、『隨煩惱』（隨煩惱）以及『不定』（不定心所）等名稱，為什麼在小乘中沒有？
【English Translation】 English version Based on what kind of karma is created, the 'entanglements' (klesha), 'etc.' (resultant effects), and 'three' (three types of feelings) are uncertain. 'Entanglements' refer to the afflictions themselves, while 'included in the count' encompasses both afflictions and non-afflictions, because 'mental factors' (citta-caitta) are common to both good and evil. Moreover, the Theravada school believes that only afflictions are true afflictions, while 'perception' (vitarka) and 'discernment' (vicara) can be either afflictions or non-afflictions. The 'mind-king' (consciousness) is also the same. Fourth, distinguishing from the perspective of the consciousnesses: 'Universal mental factors' (sarvatraga) and 'etc.' (specific mental factors, etc.) are common to the first six consciousnesses. 'Perception' (vitarka) and 'discernment' (vicara) are only in the mind-basis (sixth consciousness). Fifth, distinguishing from the perspective of the provisional and the real: they only exist in the real, not in the provisional. The 'mind-king' (consciousness) is also the same. The remaining meanings are as explained in the treatises. Here, the meaning of the commentary is briefly explained to show the boundaries between the Mahayana mind and mental factors. Other schools can be inferred from this. Third, distinguishing according to meaning within one's own school: Question: Why is 'non-delusion' (amoha) not explained? Answer: Because it is included in the 'wisdom' (prajna) within the 'universal mental factors' (sarvatraga). Also, question: Why are the other five of the 'great afflictions' (mahāklesha) not explained? Answer: 'Wrong understanding' (mithyādṛṣṭi) is included in the 'liberation' (mukti) within the 'universal mental factors' (sarvatraga). 'Incorrect recollection' (ayoniśomanaskāra) is included in 'recollection' (smṛti). 'Non-compliant knowledge' (asamprजन्य) is included in 'wisdom' (prajna). 'Loss of mindfulness' (muṣitasmṛtita) is included in 'mindfulness' (smṛti). Moreover, because their characteristics are obscure. 'Distraction' (vikṣepa) is included in 'concentration' (samādhi), because it does not conform to reason. 'Concentration' (samādhi) is called 'distraction' (vikṣepa), and its characteristics are obscure. Moreover, the 'five views' (pañca dṛṣṭaya) among the 'ten fetters' (daśa saṃyojanāni) are included in 'middle wisdom' (madhyama prajna). 'Delusion' (moha) is included in 'ignorance' (avidyā) within the 'great afflictions' (mahāklesha). Moreover, what has been discarded above is all for the sake of removing delusion and facilitating entry into the path. Question: Are the 'wholesome universal mental factors' (kuśala sarvatraga) mentioned here 'defiled' (sāsrava) or 'undefiled' (anāsrava)? Answer: They are 'defiled' (sāsrava) or 'undefiled' (anāsrava) by the wisdom of realizing 'no-self of persons' (pudgala-nairātmya). Question: Do these 'universal mental factors' (sarvatraga) include 'afflictions that bind the mind' (kleśāvaraṇa) and 'cognitive obscurations' (jñeyāvaraṇa)? Answer: These 'mental factors' (citta-caitta) do not include 'afflictions that bind the mind' (kleśāvaraṇa). Regarding 'cognitive obscurations' (jñeyāvaraṇa), there are cases of inclusion and non-inclusion. Those who obstruct concentration include worldly 'afflictions that bind the mind' (kleśāvaraṇa), but not the second type (referring to deeper cognitive obscurations). Showing the differences in the establishment and rejection of the Theravada and Mahayana schools: Question: Why are 'shamelessness' (āhrīkya) and 'lack of consideration' (anapatrāpya) classified as 'secondary afflictions' (upakleśa) here? Answer: 'Shamelessness' (āhrīkya) and 'lack of consideration' (anapatrāpya) have two meanings. One is based on their essence, and the other is based on their function. Because the faults caused by their function are great, according to the Theravada view, they belong to the nature of unwholesomeness. If based on their essence, they are the same as minor delusions, so they are classified as 'secondary afflictions' (upakleśa) in the Mahayana. Question: Why does the Mahayana add 'loss of mindfulness' (muṣitasmṛtita) and 'distraction' (vikṣepa), etc., while the Theravada does not explain them? Answer: The Theravada initially teaches a narrow mind, explaining what is obvious and not explaining what is obscure. Question: Why are the names 'universal mental factors' (sarvatraga), 'specific mental factors' (viniyata), 'great afflictions' (mahāklesha), 'secondary afflictions' (upakleśa), and 'indeterminates' (aniyata), etc., not found in the Theravada?
說。答。小乘心數聖者立意。為治粗惑不假細說。今此等名通治細惑故細分別。與彼入道義相當故。問。小乘大地及諸使等名于彼大乘何故不說。答。大地等名本成粗相。于大乘中即是初入方便之教。為此義故於細教中無要不說也。欲知聖意以四句明之。一體強而用弱。如大煩惱等。此約大乘數之半。即瞋等也。二用強而體弱。如無慚無愧等。此將小乘對大乘說。三體相用俱強。如大煩惱大地等。此約小乘說。四體用俱弱。如隨煩惱等。此約大乘說。于中仍有相續廢興。有親成助成成過大小去疑進道。有便無便。佛遂廢立不同。大小二宗更互立名不等非一。可準思攝。問。十種煩惱體用俱強。何故小乘初教不說。答。小乘智淺。如小乘文。不善及煩惱使等並約相用強處說。又對指相覆相成教意。如三結三隨轉。宜可思之。又如瑜伽論說。如是等輩俱有相應心所有法。是名助伴同一所緣不同一行相。一時俱有一一而轉。各自種子所生更互相應有行相。有所緣有所依。問。如是諸心法幾依一切處心生一切地一切時一切耶。答。五。謂作意等思為後邊。幾依一切處心生一切地。非一切時非一切耶。答。亦五。謂欲等慧為後邊。幾唯依善非一切處心生。非一切地非一切時。非一切耶。答謂。信等不害為後邊。幾唯依染污非一切
處心生。非一切地非一切時非一切耶。答謂。貪等不正知為後邊。幾依一切處心生。非一切地非一切時非一切耶。答謂。惡作等伺為後邊。因此總料簡其文假實義略有四種。一對性空餘一切法皆是假有。依無住本立一切法故。二約名言因緣互為發起。則一切法並通假實因緣故。實果起故假。三約三性法相。遍計即空。情謂實有。真實性體故。實理有。依他緣發故假。四品類增微善惡違順以明假實則如此論心所有法乃至不相應等。以明假實瑜伽顯揚等亦然。並相望顯義。漸次成法。若俗諦相隱及違善而有理用者為假。若相顯彰而有體事用向善者為實有也。何以故。聖者為欲對小機人方便顯法空故。文義云何。八識約事用處明故。皆是實。五十五法若依瑜伽二十七法是實有。余皆假立。二十七者。遍行五別境五。善中有七。除不放逸舍。是無貪瞋癡及以精進於此四上假立。故有不害。復于無瞋上假立故。瑜伽云。云何諸善法幾是世俗有。幾是實物有。答。三是世俗有。謂不放逸舍及不害。所以者何不放逸舍是無貪無瞋無癡精進分。即是法離染義建立為舍。治雜染義故立不放逸。不害即是無瞋分。無別實物也。根本煩惱有六。五實一假。論云。根本六煩惱中幾世俗有。幾實物有。答。一見是世俗有。是慧分故。余實物有。別
【現代漢語翻譯】 現代漢語譯本 處心生。並非在一切地、一切時、一切情況下都生起嗎？回答是：以貪等不正知作為後盾時，才會生起。有多少心是在一切處生起，但並非在一切地、一切時、一切情況下都生起呢？回答是：以惡作等伺機而動作為後盾時，才會生起。因此，總的來說，對這些文字的真假含義進行分析，略有四種方式： 一、就自性空而言，其餘一切法都是假有。因為一切法都是依無住本而建立的。 二、從名言因緣的角度來看，彼此互相引發。那麼一切法都既有假也有實，因為因緣的緣故。果是真實生起的，所以說是假。 三、從三性（遍計所執性、依他起性、圓成實性）的法相來看，遍計所執性是空性的，人們卻執著認為是實有。真實性是本體，所以是實理。依他起性是因緣生髮的，所以是假。 四、通過品類的增減、善惡的違順來闡明假實，就像這部論典中關於心所有法乃至不相應行等的論述一樣。瑜伽師地論、顯揚聖教論等也是如此，都是通過相互比較來顯明意義，逐漸形成法則。如果世俗諦的相狀隱晦，或者違背善良但具有理性的作用，那就是假。如果相狀顯明，並且具有本體、事物的作用，趨向善良，那就是實有。為什麼呢？聖者是爲了方便那些根機較小的修行人，才顯現法空的道理。 文義是什麼呢？八識從事物的作用方面來闡明，所以都是真實的。五十五法如果依據瑜伽師地論，其中二十七法是真實存在的，其餘都是假立的。這二十七法是：遍行五蘊、別境五蘊、善法中有七種（除去不放逸和舍），因為無貪、無瞋、無癡以及精進這四種是假立的，所以有不害。又在無瞋的基礎上假立不害。瑜伽師地論說：『什麼是善法？有多少是世俗意義上的有，有多少是實物意義上的有？』回答是：三種是世俗意義上的有，即不放逸、舍和不害。原因是，不放逸和舍是無貪、無瞋、無癡、精進的一部分，即是遠離染污的意義，建立為舍。爲了治理雜染的意義，所以建立不放逸。不害是無瞋的一部分，沒有別的實物。 根本煩惱有六種，五種是真實的，一種是假立的。論中說：『六種根本煩惱中，有多少是世俗意義上的有，有多少是實物意義上的有？』回答是：一種見是世俗意義上的有，因為是智慧的一部分。其餘都是實物意義上的有，是獨立的。
【English Translation】 English version The mind arises from intention. Does it not arise in all places, at all times, and in all circumstances? The answer is: it arises when greed and other incorrect cognitions are the support. How many minds arise in all places, but not in all lands, at all times, and in all circumstances? The answer is: it arises when regret and other lurking actions are the support. Therefore, to generally analyze the truth and falsehood of these texts, there are roughly four ways: 1. From the perspective of self-nature emptiness (性空), all other dharmas are provisionally existent (假有). Because all dharmas are established based on the principle of non-abiding (無住本). 2. From the perspective of nominal causes and conditions (名言因緣), they arise mutually. Then all dharmas are both provisionally and truly existent, because of causes and conditions. The result is truly arisen, so it is said to be provisional. 3. From the perspective of the characteristics of the three natures (三性): the completely imputed nature (遍計所執性) is empty, but people cling to it as truly existent. The perfected nature (圓成實性) is the essence, so it is truly existent. The dependent nature (依他起性) arises from conditions, so it is provisional. 4. Clarify the provisional and the real through the increase or decrease of categories, and the agreement or opposition of good and evil, just like the discussion in this treatise about mental factors (心所有法) and non-associated formations (不相應行), etc. The Yogacarabhumi-sastra (瑜伽師地論) and the Asanga's Compendium of Determinations (顯揚聖教論) are also like this, clarifying the meaning through mutual comparison, gradually forming the Dharma. If the appearance of conventional truth (俗諦) is obscure, or it goes against goodness but has a rational function, then it is provisional. If the appearance is clear, and it has the essence and function of things, tending towards goodness, then it is truly existent. Why? The sages reveal the principle of emptiness of dharmas (法空) as a convenient means for practitioners with smaller capacities. What is the meaning of the text? The eight consciousnesses (八識) are explained from the perspective of the function of things, so they are all real. If the fifty-five dharmas are based on the Yogacarabhumi-sastra, twenty-seven of them are truly existent, and the rest are provisionally established. These twenty-seven dharmas are: the five omnipresent mental factors (遍行), the five object-specific mental factors (別境), and seven of the wholesome mental factors (善法) (excluding non-remorse (不放逸) and equanimity (舍)), because non-greed (無貪), non-hatred (無瞋), non-delusion (無癡), and diligence (精進) are provisionally established, so there is non-harming (不害). Furthermore, non-harming is provisionally established on the basis of non-hatred. The Yogacarabhumi-sastra says: 'What are wholesome dharmas? How many are conventionally existent, and how many are substantially existent?' The answer is: three are conventionally existent, namely non-remorse, equanimity, and non-harming. The reason is that non-remorse and equanimity are part of non-greed, non-hatred, non-delusion, and diligence, which is the meaning of being free from defilement, and is established as equanimity. To govern the meaning of mixed defilement, non-remorse is established. Non-harming is part of non-hatred, and there is no other substantial entity. There are six fundamental afflictions (根本煩惱), five are real and one is provisional. The treatise says: 'Among the six fundamental afflictions, how many are conventionally existent, and how many are substantially existent?' The answer is: one, view (見), is conventionally existent, because it is part of wisdom. The rest are substantially existent, being independent.
心法故。隨順惱假實者。依瑜伽論抉擇中說不定四亦入隨煩惱。即二十四總名隨煩惱分。亦不說邪欲邪勝解。依本地分中有二十六。加邪欲邪勝解。廣如彼釋。複次此隨煩惱幾世俗有。幾實物有。謂無慚無愧不信懈怠此四是實。余是假有。忿恨惱嫉害此五是瞋分。皆世俗有。慳憍掉舉三是貪分。亦世俗有。覆誑諂惛沉睡眠惡作忘念散亂惡慧九法癡分。皆世俗有。放逸是貪瞋癡懈怠分。是世俗有。尋伺二法是發語言心加行分及慧分。故是假有。若依雜集論二十二是實物有。余為假有。二十二者。遍行五別境五。善有七。是實物有。餘四假有。故下論云。無癡者。謂報教證智抉擇為體。又抉擇者。謂慧勇勤俱。故知無癡用慧為性。不放逸舍並云依止正勤無貪無瞋癡。是故依此四法假立。不害者是無瞋善根一分。故是假有。根本煩惱有十。五是實有。五是假有。慧分故。隨煩惱及四不定合二十四皆是假有。故論云。當知忿等是假建立。離瞋等外無別體故。忿恨惱嫉害此五是瞋一分。同瑜伽論。慳憍掉舉此三是貪分。與瑜伽同。放逸依止懈怠及貪瞋癡四法假立。亦同瑜伽。無漸無愧是貪瞋癡分。不信懈怠是癡一分。並是假立。不同瑜伽。瑜伽此四實物有。誑諂二法是愚癡一分。散亂一法是貪瞋癡分。忘念不正知是煩惱相應定慧
為體。覆．睡眠．惛沈．惡作四法是愚癡分。尋伺二法或思性或慧性。謂于推度不推度位義別故。前瑜伽隨煩惱中九。謂覆．諂．誑．惛沈．睡眠．惡作．忘念．散亂．惡慧．並是癡分。此論唯覆惛沉睡眠惡作四是愚癡分。餘五不同。謂散亂一法是貪瞋癡分。誑諂二法是貪癡分。忘念不正知是煩惱中念。所以有此不同者當知。並是諸作論者方便交絡顯其異義。隨其增微廢興差別理不相違。若依毗曇纏垢隨煩惱通是貪瞋癡疑五見九使家依。唯除慢使。此中大乘但是貪瞋癡依。非余使依。所以然者二宗交絡各顯一義。奘法師云。西方諸師隨煩惱中七實有。無慚無愧不信懈怠四有別體。論有成文。惛沉掉舉散亂三法亦有別體。所以得知。解云。為掉舉是貪分故。仍離貪外別得有體。如貪不與瞋相應。掉舉若爾則不與一切煩惱相應過。當知惛沈散亂亦言癡分。故知亦有別體。今準雜集論但隨煩惱中道是貪瞋癡一分及依止貪瞋癡等。皆是假有。若言是貪瞋癡等者則實有。今此隨煩惱內無慚．無愧．惛沈．掉舉．不信．懈怠．心亂七使是貪瞋癡分。余之十三或言一分。或言依止此。準之皆是假有。不定四法亦有別體。由不定故。又若有別體與遍行何別。答。遍行隨起則與行同。不定現前由與事別。此宜思之。又此四法望上不足。望
【現代漢語翻譯】 現代漢語譯本： 以『體』（本質）來說，『覆』（隱藏自己的過失）、『睡眠』、『惛沈』（精神遲鈍）、『惡作』（後悔）這四法屬於愚癡的部分。『尋』（粗略的觀察）和『伺』（精細的觀察）這兩種法則，有時是思的性質，有時是慧的性質。這是因為在推度（深入思考）和不推度（不深入思考）的狀態下，它們的意義有所不同。在《瑜伽師地論》的隨煩惱中，有九種煩惱是屬於愚癡的，即『覆』、『諂』（諂媚）、『誑』（欺騙）、『惛沈』、『睡眠』、『惡作』、『忘念』（忘記正念）、『散亂』（精神渙散）、『惡慧』（錯誤的智慧）。但此論（指《成唯識論》）只認為『覆』、『惛沈』、『睡眠』、『惡作』這四種是愚癡的部分，其餘五種不同。例如，『散亂』一法是貪、嗔、癡三毒的一部分，『誑』和『諂』二法是貪和癡的一部分，『忘念』和『不正知』是煩惱中的念。之所以有這些不同，應當知道，這是因為各位論作者爲了方便，交錯地闡述，以顯示其不同的意義。隨著煩惱的增強或減弱、廢棄或興起，這些差別在道理上並不矛盾。 如果依照《毗曇》（指《俱舍論》），『纏』（束縛）、『垢』（污垢）、隨煩惱，都通於貪、嗔、癡、疑、五見、九使（九種根本煩惱）的家依（依附之處），唯獨除了『慢』使。而此中（指《成唯識論》）大乘只認為它們是貪、嗔、癡的依附，不是其餘煩惱的依附。之所以如此，是因為二宗（小乘和大乘）交錯地闡述，各自顯示一種意義。玄奘法師說，在西方諸師的觀點中，隨煩惱中有七種是真實存在的，即無慚、無愧、不信、懈怠，這四種有各自獨立的體性。論中有明確的條文。『惛沉』、『掉舉』（精神浮躁）、『散亂』這三種法也有各自獨立的體性。如何得知呢？解釋說，因為『掉舉』是貪的一部分，所以可以離開貪而獨立存在。如果像貪不與嗔相應那樣，『掉舉』如果不與一切煩惱相應，那就錯了。應當知道，『惛沉』和『散亂』也被認為是癡的一部分，因此可知它們也有獨立的體性。現在根據《雜集論》，只是隨煩惱中的一部分是貪、嗔、癡的一部分，以及依止貪、嗔、癡等，這些都是假有的。如果說是貪、嗔、癡等，那就是實有的。現在這些隨煩惱中，無慚、無愧、惛沉、掉舉、不信、懈怠、心亂這七使是貪、嗔、癡的一部分，其餘的十三種，或者說是一部分，或者說是依止於此。根據這些，它們都是假有的。不定四法也有各自獨立的體性，因為它們是不定的。而且，如果有獨立的體性，與遍行（普遍存在的煩惱）有什麼區別呢？回答說，遍行隨起則與行（行為）相同，不定現前則因為與事（事物）不同。這一點應該仔細思考。而且這四法向上看不足，向下看……
【English Translation】 English version: In terms of 『essence』 (體), the four dharmas of 『concealment』 (覆 - concealing one's faults), 『sleep』 (睡眠), 『lethargy』 (惛沈 - mental dullness), and 『remorse』 (惡作 - regret) belong to the category of ignorance. The two dharmas of 『rough investigation』 (尋 - coarse observation) and 『subtle investigation』 (伺 - detailed observation) are sometimes of the nature of thought and sometimes of the nature of wisdom. This is because their meanings differ in the state of 『deliberation』 (推度 - in-depth thinking) and 『non-deliberation』 (不推度 - not in-depth thinking). In the secondary afflictions of the Yogācārabhūmi-śāstra, nine are considered part of ignorance, namely 『concealment』 (覆), 『flattery』 (諂), 『deceit』 (誑), 『lethargy』 (惛沈), 『sleep』 (睡眠), 『remorse』 (惡作), 『forgetfulness』 (忘念 - forgetting mindfulness), 『distraction』 (散亂 - mental wandering), and 『wrong wisdom』 (惡慧 - incorrect wisdom). However, this treatise (referring to the Vijñaptimātratāsiddhi) only considers 『concealment』 (覆), 『lethargy』 (惛沈), 『sleep』 (睡眠), and 『remorse』 (惡作) as part of ignorance; the other five are different. For example, 『distraction』 (散亂) is part of greed, hatred, and ignorance; 『deceit』 (誑) and 『flattery』 (諂) are part of greed and ignorance; 『forgetfulness』 (忘念) and 『non-correct knowing』 (不正知) are mindfulness within afflictions. The reason for these differences is that various treatise authors, for convenience, interweave their explanations to show their different meanings. With the increase or decrease, abandonment or arising of afflictions, these differences are not contradictory in principle. If according to the Abhidharma (毗曇 - referring to the Abhidharmakośa), 『bonds』 (纏 - fetters), 『defilements』 (垢 - taints), and secondary afflictions are all connected to the basis of greed, hatred, ignorance, doubt, the five views, and the nine bonds (九使 - nine fundamental afflictions), except for the bond of 『pride』 (慢). However, in this (referring to the Vijñaptimātratāsiddhi), the Mahāyāna only considers them as the basis of greed, hatred, and ignorance, not the basis of other afflictions. The reason for this is that the two schools (Hīnayāna and Mahāyāna) interweave their explanations, each showing a different meaning. The Dharma Master Xuanzang (玄奘法師) said that in the view of Western teachers, seven of the secondary afflictions are truly existent, namely shamelessness, lack of embarrassment, disbelief, and laziness, which have their own independent nature. There are clear statements in the treatise. 『Lethargy』 (惛沉), 『excitation』 (掉舉 - mental agitation), and 『distraction』 (散亂) also have their own independent nature. How is this known? The explanation is that because 『excitation』 (掉舉) is part of greed, it can exist independently from greed. If 『excitation』 (掉舉) does not correspond to all afflictions, like greed does not correspond to hatred, then that would be a mistake. It should be known that 『lethargy』 (惛沉) and 『distraction』 (散亂) are also considered part of ignorance, so it is known that they also have an independent nature. Now, according to the Abhidharmasamuccaya, only a part of the secondary afflictions is part of greed, hatred, and ignorance, and those that rely on greed, hatred, and ignorance are all provisionally existent. If it is said that they are greed, hatred, and ignorance, then they are truly existent. Now, among these secondary afflictions, the seven bonds of shamelessness, lack of embarrassment, lethargy, excitation, disbelief, laziness, and mental confusion are part of greed, hatred, and ignorance; the remaining thirteen are either a part or rely on this. According to these, they are all provisionally existent. The four indeterminate dharmas also have their own independent nature because they are indeterminate. Moreover, if they have an independent nature, what is the difference from the pervasive (universally present) afflictions? The answer is that pervasive afflictions are the same as actions when they arise, while indeterminate afflictions are different because they are different from things. This should be carefully considered. Moreover, these four dharmas are insufficient when looking upwards, and when looking downwards...
下有餘耳。奘法師云。無癡善根別有體性。瑜伽中善十一內三是假有。舍不放逸不害此三假有。余是實有。又大悲用無癡為性。與二十二根慧根不言相攝。故知別有性。如文中將無癡對三慧釋者。但對三慧等釋顯無癡。非即一體。若準此等義心所有法中三十實有。余為假有。三十者前二十二內加七隨煩惱及無癡也。依起差別具緣多少作業種類不同名別廢興等並如瑜伽及成唯識論釋。亦有智者分判大乘準小乘解釋。大乘文量恐不可極。宜審定心數。微細難可了知。略舉一隅以示後學也。
華嚴五十要問答初卷(終) 大正藏第 45 冊 No. 1869 華嚴五十要問答
華嚴五十要問答后卷
大唐終南太一山至相寺沙門智儼集
三十七三世不同義。離世間品初釋
問。諸教世時云何。答。依小乘教三世有法。依三乘教三世之中現在有。過未無。依一乘教九世義。過未現在及現在現在三時有。過去未來及現在各有。過未六世是無。九世各有相入相即。故得成一總句。總別合成十世也。此世等以不相應法為體也。
三十八障義。普賢品初釋
問。諸教辨障義云何。答。若依小乘諸使纏垢等是障名數。此障名通三乘始教。兼則通余教。何以故。謂惑名同義有深淺。故惑智
二障及煩惱所知障八忘想二十二無明等正在三乘始教。兼則通三乘終教。五住地惑皮肉心三障闡提四障凡夫性無明十一障等此在直進三乘位。兼在終教等。已上諸惑一惑一切障。一斷一切斷。此屬一乘教。如下說之。
三十九一乘別障義。亦普賢品初釋
問。普賢品內據普賢法極深廣大。因何文中初明一瞋成百障等。答。依小乘教一惑一障一世。一忍一智一斷得一滅。依三乘教初教名同前。義中深淺異。若據三乘終教一惑一障三世。一忍一智非初非中后。斷得三世滅也。據一乘教一惑多障多世。一數多數忍多數一數忍。一數多數智多數一數智。一斷非初非中后。得九世滅及非世滅。今普賢品初明瞋障等者據首為言。欲類顯普賢廣大解行法也。
四十陀羅尼門。知識中第十一處釋
問。華嚴經中以陀羅尼門顯一切法門。其相云何。答。論自引悉曇章。阿(烏羅反)等十二聲。迦(鳩我反)等三十六半字。以音加半字展轉相乘成一切滿字。其字相仍不離本字音多中一。由多中有一初半字及初聲故一中多。一中有多字音能故一即多。半字及音成多字用故多即一。由滿字相等即壞成半字及初音故。以此字法陀羅尼天人共解故。舉此為立陀羅尼法。宜可準用之。此法極用在一乘。分用在三乘。余乘非究
【現代漢語翻譯】 現代漢語譯本：二障，即煩惱障和所知障，以及八種妄想、二十二種無明等，主要存在於三乘（聲聞乘、緣覺乘、菩薩乘）的始教（初期教法）中。也兼及三乘的終教（後期教法）。五住地惑（見惑、思惑、塵沙惑、根本無明惑、習氣惑）中的皮肉（較輕微的惑）、心（較重的惑）三障，以及闡提（斷善根者）的四障，凡夫的性無明（本性上的無明）等十一障，這些存在於直進三乘的修行位次中，也兼及終教等。以上所說的各種迷惑，一個迷惑即是一切障礙，斷除一個迷惑即是斷除一切障礙，這屬於一乘教（唯一佛乘的教法）。如下文將要說明的。
三十九、一乘的特別障礙的意義。也見於《普賢行愿品》的最初解釋。
問：在《普賢行愿品》中，根據普賢法門極其深廣的特點，為什麼文中最初要說明一個嗔恨會形成百種障礙等？答：依據小乘教法，一個迷惑就是一個障礙，影響一生。一個忍辱就是一個智慧，斷除一個迷惑就能證得一個滅。依據三乘教法，初教的名稱與小乘相同，但意義的深淺有所不同。如果依據三乘的終教，一個迷惑就是一個障礙，影響三世。一個忍辱就是一個智慧，既非最初，也非中間，而是最後。斷除迷惑就能證得三世的寂滅。依據一乘教法，一個迷惑會形成多種障礙，影響多世。一個數目的忍辱能生出多數的忍辱，一個數目的智慧能生出多數的智慧。斷除一個迷惑，既非最初，也非中間，而是最後，能證得九世的寂滅以及非世間的寂滅。現在《普賢行愿品》最初說明嗔恨是障礙等，是就最初的情況而言，想要以此類比顯現普賢廣大解行法門。
四十、陀羅尼門（總持法門）。見於知識中的第十一處解釋。
問：《華嚴經》中用陀羅尼門來顯現一切法門，它的相狀是怎樣的？答：論中自己引用悉曇章（古印度語音韻學），『阿』（U-la 反切）等十二個元音，『迦』（Jiu-wo 反切）等三十六個輔音，用元音加上輔音，輾轉相乘，形成一切完整的字。這些字的相狀仍然不離本字的音，在多個音中有一個音。由於多個音中有一個最初的輔音和最初的元音，所以一中有多。一中有很多字音的功能，所以一即是多。輔音和元音形成多個字的作用，所以多即是一。由於完整的字相等同於壞滅，形成輔音和最初的元音。用這種字法，陀羅尼天人和人共同理解。舉這個例子來建立陀羅尼法，應該可以參照使用。這種方法最適用於一乘，部分適用於三乘，其餘的乘不是究竟。
【English Translation】 English version: The two obstacles, namely Klesha-avarana (obstacle of afflictions) and Jneya-avarana (obstacle of knowledge), along with the eight false thoughts and twenty-two kinds of ignorance, etc., are mainly present in the initial teachings (beginning teachings) of the Three Vehicles (Sravaka-yana, Pratyekabuddha-yana, Bodhisattva-yana). They also extend to the final teachings (later teachings) of the Three Vehicles. The three obstacles of 'skin and flesh' (lighter afflictions) and 'heart' (heavier afflictions) among the Five Aggregates of Afflictions (afflictions of views, afflictions of thought, afflictions like dust and sand, fundamental ignorance, habitual tendencies), as well as the four obstacles of Icchantikas (those who have severed their roots of goodness), and the eleven obstacles such as the inherent ignorance of ordinary beings, exist in the direct advancement of the Three Vehicles' stages of practice, and also extend to the final teachings, etc. All the above-mentioned delusions, one delusion is all obstacles, and eliminating one delusion is eliminating all obstacles. This belongs to the One Vehicle teaching (the teaching of the Ekayana, the single Buddha Vehicle), as will be explained below.
Thirty-nine: The meaning of the special obstacles of the One Vehicle. Also found in the initial explanation of the Samantabhadra's Practices and Vows Chapter.
Question: In the Samantabhadra's Practices and Vows Chapter, according to the extremely profound and vast nature of Samantabhadra's Dharma, why does the text initially explain that one anger can create hundreds of obstacles, etc.? Answer: According to the Hinayana teachings, one delusion is one obstacle, affecting one lifetime. One patience is one wisdom, and eliminating one delusion leads to the attainment of one cessation. According to the Three Vehicle teachings, the name of the initial teaching is the same as in the Hinayana, but the depth of meaning is different. If according to the final teachings of the Three Vehicles, one delusion is one obstacle, affecting three lifetimes. One patience is one wisdom, neither initial, nor middle, but final. Eliminating delusion leads to the attainment of the cessation of the three lifetimes. According to the One Vehicle teaching, one delusion creates multiple obstacles, affecting multiple lifetimes. One number of patience generates multiple patiences, one number of wisdom generates multiple wisdoms. Eliminating one delusion is neither initial, nor middle, but final, leading to the attainment of the cessation of nine lifetimes and the cessation beyond lifetimes. Now, the Samantabhadra's Practices and Vows Chapter initially explains that anger is an obstacle, etc., speaking from the initial situation, intending to illustrate the vast and profound Dharma of Samantabhadra's understanding and practice by analogy.
Forty: The Dharani Gate (gate of total retention). Found in the eleventh explanation of Knowledge.
Question: In the Avatamsaka Sutra, the Dharani Gate is used to reveal all Dharma gates. What is its appearance? Answer: The treatise itself quotes the Siddham chapter (ancient Indian phonetics), 'A' (U-la fanqie) and other twelve vowels, 'Ka' (Jiu-wo fanqie) and other thirty-six consonants. Using vowels plus consonants, multiplying each other, forms all complete characters. The appearance of these characters still does not deviate from the sound of the original character, with one sound among many sounds. Because there is an initial consonant and an initial vowel among many sounds, one contains many. One contains the function of many character sounds, so one is many. Consonants and vowels form the function of multiple characters, so many are one. Because the complete characters are equal to destruction, forming consonants and initial vowels. Using this character method, the Dharani is understood by gods and humans alike. Taking this example to establish the Dharani Dharma, it should be used as a reference. This method is most suitable for the One Vehicle, partially suitable for the Three Vehicles, and the remaining vehicles are not ultimate.
竟。
四十一乘門數名不同義。亦四十辯才后釋
又約諸經論乘有四種。一者二乘。謂大小二乘。于方便中從教趣果分二故。二者三乘。謂大乘中乘小乘。于方便中從理成行分三故。三者依攝論一乘三乘小乘。謂于教門中成機欲性顯法本末差別不同故。四者依法華經三乘一乘。約界分體相方便究竟不同故。又約數說。謂二及三各通三二義意故說。所言二通三者。謂大乘小乘聲聞緣覺一乘三乘。所言三通二者。有二義意。謂大乘中乘小乘一乘三乘小乘其意各別。準思可解耳。又依下經文或一二三或四。謂一乘三乘。或五。謂三乘人天。或無量。謂一切法門也。此依始終說。
四十二四尋思義。三地初四禪釋也
問。諸教四尋思觀法雲何。答。經論所明尋思觀者略有三種。一四尋思。二六尋思。三三尋思。亦名求知。大門有五。一列名字並教興意。二釋其義並顯主客分齊不同。三對三性明其假實。四明深淺及對如實顯觀分齊。五辨位地及問答除疑。初列名字並教興意者。謂初四尋思。一名謂能詮教法。二義謂所詮之義。三自性謂名義之體能。四差別謂名義相形。及對諸法相別不同故名差別。六尋思者分其名義各有自性及差別。故有六也。三尋思者。合其名義自性及差別則為三也。教興意者。問。
【現代漢語翻譯】 竟。
四十一、乘門數量名稱不同，意義也不同。四十辯才之後再解釋。
又根據各種經論，乘有四種。一是二乘，指大乘和小乘。在方便法門中，從教義趨向果位的角度分為二乘。二是三乘，指大乘、中乘和小乘。在方便法門中，從理成就行為的角度分為三乘。三是依據《攝大乘論》的一乘、三乘和小乘。這是說在教法門中，成就根機、慾望和性質，顯示法門的根本和末端，差別不同。四是依據《法華經》的三乘和一乘。從界限、本體、相狀、方便和究竟的角度來說，各有不同。又從數量上說，二和三各自包含三重二重的意義，所以這樣說。所說的二包含三，是指大乘、小乘、聲聞、緣覺、一乘、三乘。所說的三包含二，有兩種意義。指大乘、中乘、小乘、一乘、三乘、小乘，其意義各自不同。仔細思考就可以理解。又依據下文經文，或者一、二、三，指一乘、三乘。或者四，或者五，指三乘、人天。或者無量，指一切法門。這是從開始到最終的說法。
四十二、四尋思的意義。在三地和初四禪中解釋。
問：各種教派的四尋思觀法是怎樣的？答：經論所闡明的尋思觀，大致有三種。一是四尋思，二是六尋思，三是三尋思，也叫求知。大門有五：一是列出名字並說明教義興起的意義，二是解釋其意義並顯明主客的區分，三是對照三性說明其真假，四是說明深淺以及對照如實顯現觀法的區分，五是辨別位地以及問答消除疑惑。首先列出名字並說明教義興起的意義：所謂的初四尋思，一名是能詮釋的教法，二義是所詮釋的義理，三自性是名義的本體和功能，四差別是名義相互比較，以及對照諸法相狀的差別不同，所以叫做差別。六尋思是將名義各自的自性和差別分開，所以有六種。三尋思是將名義、自性和差別合在一起，所以是三種。教義興起的意義：問。
【English Translation】 End.
- The number of vehicle entrances differs in name and meaning. Explained after the forty kinds of eloquence.
Furthermore, according to various sutras and treatises, there are four types of vehicles. First, the Two Vehicles, referring to the Mahayana (Great Vehicle) and Hinayana (Small Vehicle). Within the expedient teachings, they are divided into two based on the approach from doctrine to fruition. Second, the Three Vehicles, referring to the Great Vehicle, Middle Vehicle, and Small Vehicle. Within the expedient teachings, they are divided into three based on the accomplishment of practice through principle. Third, according to the Samgraha-vastu (Compendium of Determinations) , the One Vehicle, Three Vehicles, and Small Vehicle. This refers to the differences in the capacity, desires, and nature of beings within the doctrinal teachings, revealing the fundamental and peripheral aspects of the Dharma. Fourth, according to the Lotus Sutra, the Three Vehicles and One Vehicle. They differ in terms of realms, essence, characteristics, expedient means, and ultimate attainment. Moreover, regarding numerical expression, two and three each encompass triple and dual meanings. The statement that two encompasses three refers to the Mahayana, Hinayana, sravaka (hearer), pratyekabuddha (solitary Buddha), One Vehicle, and Three Vehicles. The statement that three encompasses two has two meanings, referring to the Mahayana, Middle Vehicle, Small Vehicle, One Vehicle, Three Vehicles, and Small Vehicle, each with distinct meanings. Careful consideration will lead to understanding. Furthermore, according to the sutra text below, it may be one, two, or three, referring to the One Vehicle and Three Vehicles; or five, referring to the Three Vehicles, deva (gods) and humans; or immeasurable, referring to all Dharma gates. This is a statement from beginning to end.
- The meaning of the Four Investigations. Explained in the Third Ground and the First Four Dhyanas (meditative absorptions).
Question: What are the methods of the Four Investigations in various teachings? Answer: The investigations explained in the sutras and treatises are roughly of three types. First, the Four Investigations; second, the Six Investigations; and third, the Three Investigations, also known as seeking knowledge. There are five major aspects: first, listing the names and explaining the significance of the arising of the teachings; second, explaining their meanings and clarifying the distinction between subject and object; third, comparing them with the three natures to clarify their truth and falsehood; fourth, explaining the depth and shallowness and clarifying the distinctions of the view in relation to reality; and fifth, distinguishing the stages and answering questions to dispel doubts. First, listing the names and explaining the significance of the arising of the teachings: The so-called initial Four Investigations, the first name is the teaching that can express, the second meaning is the principle that is expressed, the third self-nature is the essence and function of the name and meaning, and the fourth difference is the comparison of names and meanings with each other, and the difference in the characteristics of all dharmas, so it is called difference. The Six Investigations separate the self-nature and differences of each name and meaning, so there are six types. The Three Investigations combine the name, meaning, self-nature, and differences, so there are three types. The significance of the arising of the teachings: Question.
何故立四尋思。答。為中根人有其二見。一和合見。二差別見。和合見者。謂義與名和合成一。差別見者。謂義與名各有自性。有能相應而體不同也。聖者立教對治彼病興四尋思開初名義。對治前差別見合彼自性及差別義對治相應成一之見。問。凡言對治障治須別。外人立一能治之法則界分別成其多法。顯一是假。及彰無等因。何今說開名義二以治差別。有何道理。答。若對外道及三乘見不依論道則如來嘖。今此尋思是菩薩自觀通對一切外道二乘及菩薩。或順論道故興此治。所以知者如界分別分破。合假及自性見則違論道。何以故。合假自性是緣聚法。及是成法界分別等。乃是壞法。成壞不同賴緣各別故不相治。是以文中興其觀門分齊少別。如下具說。宜可思之。六尋思者。為治差別見即為利根人。三尋思者。對治和合及一見等為軟根人。何故。差別見者是見行故。和合一見者是愛行故也。二釋其義並顯主客分齊不同者。如攝論云。何者名尋思。謂名義自性差別。菩薩于名唯見名。于義唯見義。于名義自性言說唯見名義自性言說。于名義差別言說唯見名義差別言說。於此四處度疑決了說名尋思門。所以自性及差別。安言說者為后二法。觀相深故。若據實觀四種法中皆是言說。問。約何觀相得知后二是深非淺。答。名義
【現代漢語翻譯】 何故要設立四尋思（Si Xun Si，四種思辨）？答：爲了中等根器的人存在兩種見解：一是和合見，二是差別見。和合見認為，義（含義）與名（名稱）和合成為一體。差別見認為，義與名各自具有自性，雖然能夠相互相應，但本體不同。聖者設立教法，爲了對治這些病癥，興起四尋思，首先開顯名義，對治之前的差別見，合併其自性以及差別義，對治相應成一的見解。問：凡是對治，障礙和治療必須有所區別。外道設立一個能夠治療的法則，將法界分別成多種法，顯示一是虛假的，以及彰顯沒有同等的原因。為何現在說開顯名義二者來治療差別見？有什麼道理？答：如果對外道以及三乘的見解不依據論道的原則，那麼如來會責備。現在這種尋思是菩薩的自我觀照，普遍針對一切外道、二乘以及菩薩。或者順應論道的原則，所以興起這種治療。之所以知道這一點，是因為像法界分別那樣分破，合併虛假和自性見，就違背了論道的原則。為什麼呢？因為合併虛假自性是因緣聚合的法，以及是成就法界分別等，乃是破壞法。成就和破壞不同，依賴的因緣各自不同，所以不能相互對治。因此，文中興起觀門，分界稍微有所不同，如下文具體說明，應該仔細思考。六尋思是爲了對治差別見，即爲了利根之人。三尋思是對治和合以及一見等，爲了軟根之人。為什麼呢？因為差別見是見行，和合一見是愛行。二者解釋其義，並且顯示主客的分界不同。如《攝論》（She Lun）所說：什麼是尋思？就是名、義、自性、差別。菩薩對於名，只看到名；對於義，只看到義；對於名義自性言說，只看到名義自性言說；對於名義差別言說，只看到名義差別言說。在這四個方面度量疑惑，決斷了結，稱為尋思門。所以自性和差別，安立言說，是爲了后兩種法，觀相深刻的緣故。如果根據實際觀察，四種法中都是言說。問：根據什麼觀相得知后兩種是深刻的而不是淺顯的？答：名義
【English Translation】 Why establish the Four Inquiries (Si Xun Si, four kinds of contemplation)? The answer is: for people of medium capacity who have two views: one is the view of combination, and the other is the view of difference. The view of combination holds that meaning (Yi, significance) and name (Ming, designation) combine to become one. The view of difference holds that meaning and name each have their own nature, although they can correspond to each other, their essence is different. The Sage established the teachings to counteract these illnesses, initiating the Four Inquiries, first revealing name and meaning, counteracting the previous view of difference, merging its self-nature and the meaning of difference, and counteracting the view of corresponding to become one. Question: In general, for counteracting, obstacles and treatment must be distinguished. Externalists establish a principle that can cure, dividing the Dharmadhatu into many dharmas, showing that one is false, and revealing that there is no equal cause. Why do you now say that revealing the two, name and meaning, can cure the view of difference? What is the reason? Answer: If the views of externalists and the Three Vehicles do not follow the principles of discourse, then the Tathagata will rebuke them. This inquiry is the self-observation of the Bodhisattva, universally aimed at all externalists, the Two Vehicles, and Bodhisattvas. Or, in accordance with the principles of discourse, this treatment is initiated. The reason for knowing this is that, like the division of the Dharmadhatu, breaking apart and merging the false and self-nature views violates the principles of discourse. Why? Because merging false self-nature is a dharma gathered by conditions, and it is the accomplishment of dividing the Dharmadhatu, etc., which is the destruction of dharma. Accomplishment and destruction are different, relying on different conditions, so they cannot counteract each other. Therefore, the text initiates the gate of contemplation, with slightly different divisions, as explained in detail below, which should be carefully considered. The Six Inquiries are to counteract the view of difference, that is, for people of sharp capacity. The Three Inquiries are to counteract combination and the view of oneness, etc., for people of weak capacity. Why? Because the view of difference is the practice of view, and the view of combination and oneness is the practice of love. The two explain their meaning and show the different boundaries of subject and object. As the She Lun (Compendium of Abhidharma) says: What is inquiry? It is name, meaning, self-nature, and difference. The Bodhisattva only sees name in name; only sees meaning in meaning; only sees the speech of name-meaning self-nature in the speech of name-meaning self-nature; only sees the speech of name-meaning difference in the speech of name-meaning difference. Measuring doubts and resolving conclusions in these four aspects is called the gate of inquiry. Therefore, self-nature and difference, establishing speech, are for the latter two dharmas, because the aspect of contemplation is profound. If according to actual observation, all four dharmas are speech. Question: According to what aspect of contemplation do we know that the latter two are profound and not shallow? Answer: Name and meaning
二法一往直計見不深重。自性及差別約其所以驗證成執。故是尤重。翻治觀成加功作業方觀現前故是深也。文云。于名唯見名等者。菩薩于實名皆見假名及無名不見實名也。義等亦然。主客分齊差別者。以空為主。以實為客。以假為主。以實為客。何以故。由攝論云以無所有為自性。又觀名義唯假立尋思故得知也。有以因為主以果為客。所以然者以客依主立浮寄無根。主與客為依得成其事。所以得知。互為因果。成主客義故。攝論云名義互為客菩薩應尋思故得知也。問。義若如此何故攝論云名無所有于義是客。義無所有于名是客。若據此文則無所有是其客義。何故乃言空無所有是其主義。答。此語乍隱宜須思之。言無所有者即實有也。分別性有與無義同一種。無理不得有。別此相難彰。只欲道實則涉未觀。只欲道空不知分齊。故今舉名說無所有。則知是實。次後偏舉無所有。是名義本性。故知前文名無所有及義無所有即說實也。此約觀智慧境為言。宜可思之。三對三性明其分齊。故論偈云。名義互為客菩薩應尋思。應觀二唯量及彼二假說從此生實智離塵分別三。若見其非有得入三無性。前一行半偈明無相觀。次有一句。若見其非有明無生觀。三得入三無性此之一句明無性觀。廣如論辨。觀相云何。依依他性以遣分別性
【現代漢語翻譯】 現代漢語譯本 對於二法（名和義）的執著，如果只是粗略地看待，那還算不上根深蒂固。但如果以自性（svabhāva）和差別（viśeṣa）的角度，去驗證並形成執著，那就非常嚴重了。通過翻轉和對治，觀察成就，並加以努力，才能觀察到事物的真實面貌，這才是深刻的理解。經文中說：『對於名，只看到名』等等，菩薩對於一切事物之名，都只看到假名（prajñapti）和無名（anāma），而不會執著于實名（satyanāma）。對於義（artha）的理解也是如此。主客（pradhāna-gauna）的區分在於：以空（śūnyatā）為主，以實（satya）為客；以假（prajñapti）為主，以實為客。為什麼呢？因為《攝大乘論》（Mahāyānasaṃgraha）中說，以『無所有』（abhāva）為自性。而且，觀察名和義都只是假立的，通過尋思才能得知。有人認為以因為主，以果為客。之所以這樣認為，是因為客體依賴於主體而存在，如同浮萍一樣沒有根基。主體和客體相互依存，才能成就事物。之所以得知這一點，是因為它們互為因果，成就了主客的意義。所以，《攝大乘論》中說，名和義互為客體，菩薩應該尋思。有人問：如果義理是這樣，為什麼《攝大乘論》中說，名無所有，對於義來說是客體；義無所有，對於名來說是客體？如果根據這段經文，那麼『無所有』是客體的意義，為什麼又說空無所有是主體的意義呢？回答：這句話乍一聽很隱晦，需要仔細思考。說『無所有』，實際上就是『實有』。分別性（parikalpita-svabhāva）的有和無，意義是同一種。沒有道理就不能有，區別這種相很難彰顯。只想說『實』，就涉及沒有觀察；只想說『空』，就不知道分寸。所以現在舉名來說『無所有』，就知道是『實』。之後偏舉『無所有』，是名和義的本性。所以知道前面所說的『名無所有』和『義無所有』，實際上說的是『實』。這是從觀察智慧的境界來說的，應該仔細思考。用三種自性（trisvabhāva）來闡明它們的分寸。所以論中的偈頌說：『名義互為客，菩薩應尋思。應觀二唯量，及彼二假說，從此生實智，離塵分別三。若見其非有，得入三無性。』前一行半偈頌闡明無相觀（animitta-darśana）。接下來有一句，『若見其非有』，闡明無生觀（anutpāda-darśana）。『三得入三無性』這一句闡明無性觀（aniḥsvabhāva-darśana）。詳細的解釋在論中辨析。如何觀相呢？依靠依他性（paratantra-svabhāva）來遣除分別性。
【English Translation】 English version Attachment to the two dharmas (name and meaning), if viewed superficially, is not deeply rooted. However, if one uses self-nature (svabhāva) and difference (viśeṣa) to verify and form attachments, then it becomes very serious. By reversing and counteracting, observing accomplishment, and making efforts, one can observe the true nature of things, which is a profound understanding. The text says: 'Regarding name, only seeing name,' etc. Bodhisattvas see only provisional names (prajñapti) and no-names (anāma) in all things, and do not cling to real names (satyanāma). The understanding of meaning (artha) is also the same. The distinction between primary and secondary (pradhāna-gauna) lies in: taking emptiness (śūnyatā) as primary and reality (satya) as secondary; taking the provisional (prajñapti) as primary and reality as secondary. Why? Because the Mahāyānasaṃgraha says that 'non-existence' (abhāva) is the self-nature. Moreover, observing that names and meanings are only provisionally established can be understood through contemplation. Some believe that cause is primary and effect is secondary. The reason for this is that the secondary depends on the primary for existence, like duckweed without roots. The primary and secondary are interdependent to accomplish things. The reason for knowing this is that they are mutually cause and effect, accomplishing the meaning of primary and secondary. Therefore, the Mahāyānasaṃgraha says that names and meanings are mutually secondary, and bodhisattvas should contemplate this. Someone asks: If the meaning is like this, why does the Mahāyānasaṃgraha say that name is non-existent and secondary to meaning; meaning is non-existent and secondary to name? If according to this passage, then 'non-existence' is the meaning of the secondary, why is it said that emptiness and non-existence are the meaning of the primary? Answer: This statement sounds obscure at first and needs careful consideration. Saying 'non-existence' is actually 'real existence'. The existence and non-existence of the imputed nature (parikalpita-svabhāva) have the same meaning. Without reason, there cannot be existence, and it is difficult to reveal the distinction of this aspect. If one only wants to talk about 'reality', it involves not observing; if one only wants to talk about 'emptiness', one does not know the proper measure. Therefore, now, using name to speak of 'non-existence' reveals that it is 'reality'. Later, specifically mentioning 'non-existence' is the inherent nature of name and meaning. Therefore, knowing that the previously mentioned 'name is non-existent' and 'meaning is non-existent' actually refer to 'reality'. This is spoken from the perspective of observing the realm of wisdom and should be carefully considered. Use the three natures (trisvabhāva) to clarify their distinctions. Therefore, the verse in the treatise says: 'Names and meanings are mutually secondary, bodhisattvas should contemplate. One should observe that the two are only measurements, and those two are provisionally established, from which real wisdom arises, free from the three defiled discriminations. If one sees that they are non-existent, one can enter the three non-natures.' The first one and a half lines of the verse explain the signless observation (animitta-darśana). The next sentence, 'If one sees that they are non-existent,' explains the unarisen observation (anutpāda-darśana). The sentence 'The three enter the three non-natures' explains the no-self-nature observation (aniḥsvabhāva-darśana). Detailed explanations are analyzed in the treatise. How to observe the characteristics? Rely on the other-dependent nature (paratantra-svabhāva) to eliminate the imputed nature.
。依彼真如遣依他性。云何能遣。由名義無所有能分別亦不得是有。何以故。若所分別名義是有能分別緣此名義可說是有。由名義無所有分別因緣既定是無能分別體亦無所有。此中分別既無言說。亦不可得則入依他無生性。菩薩見此有無無所有則入三無性非安立諦。此三性中分別性是實亦則空。依他性是假非實非空。真實一性是實非空。四尋思觀若入分別性所分別塵是空是實。故釋論云。若菩薩見名義更互為客入異名義分別性。何以故。由無相觀未全成故。但異未觀時。故云異也。此雖知無未壞實見。故尋思觀亦在實中。若見名義自性假說唯分別為體則成分別無相觀方得究竟。爾時尋思所知並即是空。尋思等觀若在依他性則非實非空。亦可是假故。攝論中約彼八喻明其似故。四尋思觀不入無性。何以故。由是觀家初方便故。若得四如實智方入無性。故得知也。四明深淺及對如實顯觀分齊者。論文云。釋自性義已以甚深義為境界。以此義求得知名義二門是淺非深自性及差別是深非淺。所言如實觀分別者。釋論解云。何名尋思所引如實智。若菩薩于名已尋思唯有名。后如實知唯有名此則定知名無所有。問。若名定無體者何故立諸法名。答。欲令眾生漸入正理。想見言說依名想義及現證發語教他假立客名。無有實法。故論釋
【現代漢語翻譯】 現代漢語譯本 通過那個真如（Tathata，事物的真實本性）來去除依他起性（Paratantra-svabhava，依賴於其他事物而存在的性質）。如何去除呢？因為名（Nama，名稱）和義（Artha，意義）都是不存在的，能分別（Vikalpa，分別心）也是不存在的。為什麼呢？如果所分別的名和義是存在的，那麼能分別緣于這個名義就可以說是存在的。由於名義不存在，分別的因緣既然確定是不存在的，那麼能分別的自體也是不存在的。這裡，分別既然沒有言說，也是不可得的，那麼就進入了依他起性的無生性（Anutpada，不生）。菩薩見到這種有和無都是不存在的，那麼就進入了三無性（Tri-nihsvabhava，三種無自性）的非安立諦（Anupalabdhi-satya，不可得的真理）。這三種自性中，分別性（Parikalpita-svabhava，遍計所執性）是實也是空。依他起性是假，非實非空。真實一性（Paramartha-satya，勝義諦）是實非空。四尋思觀（Caturvidha-paryesana，四種尋求觀察）如果進入分別性，那麼所分別的塵（Raja，微塵）是空是實。所以釋論說：『如果菩薩見到名義相互為客，進入不同的名義分別性。』為什麼呢？因為無相觀（Animitta-darsana，無相觀察）還沒有完全成就的緣故。只是在沒有觀察的時候不同，所以說是不同。這雖然知道無，但沒有破壞實見，所以尋思觀也在實中。如果見到名義自性假說，唯有分別作為本體，那麼就成就了分別無相觀，才能得到究竟。那時，尋思所知都即是空。尋思等觀如果在依他起性，那麼就非實非空，也可以是假。所以攝論中用那八個比喻來說明它的相似之處。四尋思觀不進入無性（Nihsvabhava，無自性）。為什麼呢？因為這是觀行者最初的方便。如果得到四如實智（Catur-yathabhutajnana，四種如實智），才能進入無性。所以要知道。四明深淺以及對如實顯觀分齊的人。論文說：『解釋了自性義之後，以甚深義作為境界。用這個義來求得知名義二門是淺非深，自性及差別是深非淺。』所說的如實觀分別的人。釋論解釋說：『什麼叫做尋思所引的如實智？如果菩薩對於名已經尋思，唯有名，後來如實知道唯有名，這就確定知道名無所有。』問：如果名確定沒有體，那麼為什麼建立諸法名？答：想要讓眾生逐漸進入正理。想見言說，依靠名想義以及現證發語教他，假立客名，沒有實法。』所以論解釋說
【English Translation】 English version By means of that Suchness (Tathata, the true nature of things), the dependent nature (Paratantra-svabhava, the nature that exists dependent on other things) is removed. How can it be removed? Because name (Nama) and meaning (Artha) are both non-existent, and the discriminating mind (Vikalpa, the discriminating consciousness) is also non-existent. Why? If the name and meaning that are discriminated are existent, then the discriminating mind that relies on this name and meaning can be said to be existent. Since name and meaning are non-existent, and the conditions for discrimination are determined to be non-existent, then the very substance of the discriminating mind is also non-existent. Here, since discrimination has no expression and is unattainable, it enters the unborn nature (Anutpada, non-arising) of the dependent nature. When a Bodhisattva sees that both existence and non-existence are non-existent, then they enter the non-establishment of truth (Anupalabdhi-satya, the truth of non-apprehension) of the three non-natures (Tri-nihsvabhava, the three non-natures). Among these three natures, the discriminated nature (Parikalpita-svabhava, the completely conceptualized nature) is both real and empty. The dependent nature is provisional, neither real nor empty. The true one nature (Paramartha-satya, the ultimate truth) is real and not empty. If the fourfold investigation (Caturvidha-paryesana, the fourfold investigation) enters the discriminated nature, then the dust (Raja, dust particle) that is discriminated is both empty and real. Therefore, the commentary says: 'If a Bodhisattva sees that name and meaning are mutually guests, entering the discriminated nature of different names and meanings.' Why? Because the signless contemplation (Animitta-darsana, the contemplation of no signs) has not yet been fully accomplished. It is only different when not contemplating, so it is said to be different. Although this knows non-existence, it has not destroyed the view of reality, so the investigation is also in reality. If one sees that the nature of name and meaning is a provisional designation, with only discrimination as its substance, then one accomplishes the signless contemplation of discrimination, and only then can one attain ultimate realization. At that time, what is known through investigation is all empty. If investigation and contemplation are in the dependent nature, then it is neither real nor empty, and can also be provisional. Therefore, the Compendium on the Perfections uses those eight metaphors to illustrate its similarity. The fourfold investigation does not enter non-nature (Nihsvabhava, no self-nature). Why? Because this is the initial expedient for the contemplator. Only by attaining the four true knowledges (Catur-yathabhutajnana, the four true knowledges) can one enter non-nature. Therefore, one should know. The person who clarifies the depth and shallowness of the four and reveals the boundaries of true contemplation. The text says: 'After explaining the meaning of self-nature, the profound meaning is taken as the object. Using this meaning to seek and obtain the two gates of name and meaning is shallow and not deep, while self-nature and difference are deep and not shallow.' The person who speaks of true contemplation and discrimination. The commentary explains: 'What is called true knowledge led by investigation? If a Bodhisattva has already investigated name, only name, and later truly knows only name, then this is definitely knowing that name is non-existent.' Question: If name is definitely without substance, then why establish the names of all dharmas? Answer: To gradually lead sentient beings into the correct principle. Thinking, seeing, and speaking, relying on the meaning of name and thought, and presently certifying and uttering words to teach others, provisionally establishing guest names, without real dharmas.' Therefore, the treatise explains
云。若世間不安立色等名於色等類中無有一人能想此類是色。若不能想則不增益。若不增益不起執著。若不執著不能互相教示也。何者義尋思所引如實智。若菩薩于義已尋思唯有義。后如實知義離一切言說不可言說。謂色受等類色非色不可說。法非法不可說。有非有不可說是。名義尋思所引如實智。何者自性尋思所引如實智。於色等類自性言說中已尋思惟有言說。由自性言說。此類非其自性。如其自性顯現。菩薩如實通達此類如化影像。非類似類顯現。是名自性尋思所引如實智。何者差別尋思所引如實智。若菩薩於差別言說中已尋思唯有言說。於色等類中見差別。言說無有二義。此類非有由可言體不成就故。非非有不可言體成就故。如此非色由真諦故非非色。由俗諦故於中有色言說。故菩薩如實知差別。言說無有二義。是名差別尋思所引如實智。如是等觀菩薩尋思此名義假立自性及差別。如此度疑決了等說名尋思。因此尋思觀名義等定無所有名如實智。此即尋思如實二義不同也。五辨位地及問答除疑者。尋思位地在𤏙頂兩位。若準修時章在於十信及十解位。如實智位在於忍及世第一法。若準修時章則在十行十回向位。故攝論云。菩薩於四種尋思修𤏙頂二種方便道。於四種如實智中修道云何。乃至論釋。緣識為境。了別
無塵等。所緣既無能緣必不得生。由此了別故能伏滅唯識之想。唯識既滅從最後剎那更進第二剎那即入初地。又修時章云。如聲聞道前有四方便。謂𤏙頂忍及世第一法。菩薩地前四位亦如此。謂十信十解十行十回向。故得知也。問。菩薩見名義相各異。及見相應依義相應。菩薩見自性言說及差別言說皆屬義故名與義相應。云何得知名義互為客。此是論文。義意云何。如外人計名義各有自性及差別各各相應名義二法。自性差別此則各亭。平等無偏。云何得知名義互為客。論有三答。一先於名智不生故。證名義不同體而不相應。不同體時則無有法。世數名義皆悉如此。若名與義同體。及與相應未聞名時于彼義中知名智應成。現見知義智生。知名智不生。故知名義本不相應。第二義者引一多相違證名義不同亦不相應。如瓶一義。異國立名皆悉不同。若名與義相應得成有者。名多非一。義亦應多。何以故。一義與多名相應成有故。第三義者定不定異故。名義二相不得相應。名不定故。若名與義相應名既不定。義亦應爾。西國有法。以一瞿名目於九義。所謂九者言方地光牛金剛眼天水。以一瞿名目此九義。名與義定相應者目天之時地應隨名與天相應。余亦如是。既無此義。故知名義二性差別。一亦不相應。何以故。與上三義相違
【現代漢語翻譯】 現代漢語譯本 無塵等（指無塵等菩薩）。當所緣境不存在時，能緣的心識必然無法產生。通過對此的了悟，就能降伏並滅除唯識的妄想。當唯識的妄想滅除后，從最後一個剎那再進入下一個剎那，就進入了初地（菩薩修行階位的第一階）。 此外，《修時章》中說：『如同聲聞道之前有四加行位，即𤏙（暖位）、頂（頂位）、忍（忍位）及世第一法（世第一位）。菩薩地之前的四位也與此類似，即十信、十解、十行、十回向。』由此可知。 問：菩薩所見的名稱和意義的相狀各不相同，以及所見的相應于名稱和相應于意義。菩薩所見的自性言說和差別言說都屬於意義，因此說名稱與意義相應。如何得知名稱和意義互為客體（互相獨立）？這是論文中的內容，其意義是什麼？ 答：如同外道認為名稱和意義各自具有自性和差別，並且各自相應，名稱和意義這兩種法，自性和差別各自獨立，平等而沒有偏頗。如何得知名稱和意義互為客體？ 論中有三個回答：第一，先於名稱，智慧不生起，因此證明名稱和意義不同體而不相應。不同體時，則沒有法。世俗的計數，名稱和意義都是如此。如果名稱與意義同體，以及與意義相應，那麼在未聽到名稱時，對於那個意義，知名的智慧應該產生。現在看到知義的智慧產生，而知名的智慧不產生。因此得知名稱和意義本來就不相應。 第二義是，引用一和多的相違來證明名稱和意義不同，也不相應。例如瓶子這一個意義，在不同的國家有不同的名稱。如果名稱與意義相應能夠成立，那麼名稱是多的，不是一，意義也應該是多的。為什麼呢？因為一個意義與多個名稱相應而成立。 第三義是，由於定和不定不同，名稱和意義的兩種相狀不能相應。名稱是不定的。如果名稱與意義相應，名稱既然不定，意義也應該如此。西國有這樣的習慣，用一個『瞿』（Gou）的名字來指代九種意義。所謂的九種意義是：方、地、光、牛、金剛、眼、天、水。用一個『瞿』的名字來指代這九種意義。如果名稱與意義是確定的相應，那麼在稱呼天的時候，地也應該隨著名稱而與天相應，其餘的也一樣。既然沒有這種道理，所以得知名稱和意義的自性差別，一也不相應。為什麼呢？因為與以上三種意義相違背。
【English Translation】 English version Wu Chen (Wu Chen Bodhisattva) and others. When the object of thought (所緣, 所緣境) does not exist, the mind that cognizes (能緣) will inevitably not arise. Through this understanding, one can subdue and extinguish the illusion of Consciousness-Only (唯識). When the illusion of Consciousness-Only is extinguished, from the last moment (剎那) entering the next moment, one enters the first ground (初地, the first stage of a Bodhisattva's path). Furthermore, the 『Treatise on the Stages of Practice』 says: 『Just as the Hearer's (聲聞) path has four preparatory stages, namely Warmth (𤏙, 暖位), Peak (頂, 頂位), Forbearance (忍, 忍位), and the Highest Mundane Dharma (世第一法, 世第一位), the four stages before the Bodhisattva ground are similar, namely the Ten Faiths, Ten Understandings, Ten Practices, and Ten Dedications.』 From this, it can be known. Question: Bodhisattvas see that names and meanings have different appearances, and that there is correspondence to names and correspondence to meanings. Bodhisattvas see that the speech of self-nature and the speech of differentiation both belong to meaning, therefore it is said that names correspond to meanings. How can it be known that names and meanings are mutually objective (互相獨立)? This is the content of the treatise, what is its meaning? Answer: It is like the heretics who believe that names and meanings each have their own self-nature and differences, and that they correspond to each other. Names and meanings, these two dharmas, their self-nature and differences are each independent, equal and without bias. How can it be known that names and meanings are mutually objective? The treatise has three answers: First, prior to the name, wisdom does not arise, therefore it proves that names and meanings are not of the same substance and do not correspond. When they are not of the same substance, then there is no dharma. Worldly counting, names and meanings are all like this. If names and meanings were of the same substance, and corresponded to meaning, then when the name is not heard, the wisdom of knowing the name should arise in that meaning. Now we see that the wisdom of knowing the meaning arises, but the wisdom of knowing the name does not arise. Therefore, it is known that names and meanings do not originally correspond. The second meaning is, citing the contradiction between one and many to prove that names and meanings are different and do not correspond. For example, the single meaning of 『bottle』 (瓶子) has different names in different countries. If the correspondence between names and meanings could be established, then the name would be many, not one, and the meaning should also be many. Why? Because one meaning corresponds to many names and is established. The third meaning is, because of the difference between fixed and unfixed, the two aspects of names and meanings cannot correspond. The name is unfixed. If the name corresponds to the meaning, since the name is unfixed, the meaning should also be so. In Western countries, there is a custom of using one name 『Gou』 (瞿) to refer to nine meanings. The so-called nine meanings are: direction, earth, light, cow, diamond, eye, heaven, water. Using one name 『Gou』 to refer to these nine meanings. If the correspondence between names and meanings were fixed, then when calling 『heaven』, the earth should also correspond to heaven along with the name, and so on for the rest. Since there is no such principle, it is known that the self-nature of names and meanings are different, and one does not correspond either. Why? Because it contradicts the above three meanings.
故。若異相應此亦不成。何以故。亦與上三義相違故。問。一異相應二義各別。云何同一三義相違。答。雖複名同三義相違失並有異。所以得知。若名與義一而相應者見義之智即須是其知名之智。又若一者義既是一。名即不多。又若一者名既不定。義亦應爾。若名與義異而相應知義智生知名之智亦應即生。何以故。名義相別而相應故。又若異者名既是多。義亦應多。二相各別而相應故。又若異者九義是別。一瞿之名亦應成九。何以故。由彼名義別相相應成其有故。此等道理皆悉偏約四尋思說。六尋思等及三尋思準以可知。何以故。不越一異相應成有故。余可準求。此教在三乘亦得一乘用。何以故。由此觀法一切處用應法界故。
四十三如實因緣義。明難品初釋
問。菩薩初起修行。先觀如實因果成入道方便。其義云何。答。凡佛法大綱有其二種。所謂真俗。隨順觀世諦則入第一義故。觀相云何。法有多門。且依同時。如實互為因果義。入因果義有二重。第一重內有三門。一明護分別過。二明其義。三明違之成過。初護義者。略依燈光及燋炷明之。身心諸事準之可解。問曰。燋炷生光炎耶。答不也。炷從炎生故。又問。炎生炷耶。答不也。炎從炷生故。又問。炎從炷生耶。答不也。炎能生炷故。又問。炷從
【現代漢語翻譯】 現代漢語譯本 因此，如果名與義是異體相應，這也是不成立的。為什麼呢？因為它也與上述三種情況相違背。問：一體相應和異體相應這兩種情況各有不同，為什麼會與同一種三種情況相違背呢？答：雖然名稱相同，但三種情況相違背的過失以及並存的差異是存在的。如何得知呢？如果名與義是一體相應，那麼瞭解義的智慧就必須是瞭解其名稱的智慧。而且，如果是一體，義既然是唯一的，名稱就不應該有很多。再者，如果是一體，名稱既然是不確定的，義也應該如此。如果名與義是異體相應，那麼知道義的智慧產生時，知道名稱的智慧也應該立即產生。為什麼呢？因為名與義是相互區別而相應的。而且，如果是異體，名稱既然是多種，義也應該多種，因為兩種不同的相是相互對應的。再者，如果是異體，九種義是不同的，一個『瞿』（牛）的名稱也應該變成九個。為什麼呢？因為那個名稱和義是分別相應而成立的。這些道理都只是偏重於四尋思（四種推求）來說的，六尋思等以及三尋思可以類推得知。為什麼呢？因為它們沒有超出一體相應和異體相應而成立的緣故。其餘的可以類推求得。這個教義在三乘（聲聞乘、緣覺乘、菩薩乘）中也可以用一乘（佛乘）來運用。為什麼呢？因為通過這種觀法，可以在一切處運用，並且應合於法界（諸法的本體）的緣故。
四十三、如實因緣義。明難品初釋
問：菩薩最初開始修行時，先觀察如實因果，以此成就進入佛道的方便，這其中的含義是什麼呢？答：總的來說，佛法的大綱有兩種，即真諦和俗諦。隨順觀察世俗諦，就可以進入第一義諦（真諦）。觀察相狀應該如何進行呢？方法有很多種，這裡暫且依據同時的如實互為因果義。進入因果義有兩重含義。第一重含義內有三個方面：一是說明守護分別的過失，二是說明其中的含義，三是說明違背它的過失會造成的後果。首先是守護含義，略微依據燈光和燒焦的燈芯來說明，身心諸事可以類推理解。問：燒焦的燈芯會產生光和火焰嗎？答：不會。燈芯是從火焰產生的。又問：火焰會產生燈芯嗎？答：不會。火焰是從燈芯產生的。又問：火焰是從燈芯產生的嗎？答：不會。火焰能夠產生燈芯。又問：燈芯是從...
【English Translation】 English version Therefore, if name and meaning are different and corresponding, this is also not established. Why? Because it also contradicts the above three meanings. Question: The two meanings of 'one-ness correspondence' and 'difference correspondence' are distinct. How can they contradict the same three meanings? Answer: Although the names are the same, the faults of contradicting the three meanings and the coexisting differences exist. How is this known? If name and meaning are one and corresponding, then the wisdom of understanding the meaning must be the wisdom of knowing its name. Moreover, if it is one, since the meaning is unique, the name should not be many. Furthermore, if it is one, since the name is uncertain, the meaning should also be so. If name and meaning are different and corresponding, then when the wisdom of knowing the meaning arises, the wisdom of knowing the name should also arise immediately. Why? Because name and meaning are distinct and corresponding. Moreover, if it is different, since the name is many, the meaning should also be many, because the two different aspects are corresponding to each other. Furthermore, if it is different, the nine meanings are different, and one name of 'Go' (cow) should also become nine. Why? Because that name and meaning are separately corresponding and established. These principles are all based on the four 'seeking thoughts' (four types of inquiry). The six 'seeking thoughts' and the three 'seeking thoughts' can be understood by analogy. Why? Because they do not go beyond the establishment of 'one-ness correspondence' and 'difference correspondence'. The rest can be sought by analogy. This teaching can be used in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and also in the One Vehicle (Buddhayāna). Why? Because through this method of contemplation, it can be used everywhere and corresponds to the Dharmadhātu (the essence of all phenomena).
Forty-three, The Meaning of 'Suchness' Cause and Condition. First Explanation of the 'Clarifying Difficulties' Chapter
Question: When a Bodhisattva initially begins practice, they first observe the 'suchness' cause and effect, thereby achieving a means of entering the path. What is the meaning of this? Answer: Generally speaking, the outline of the Buddha's teachings has two aspects: the 'true' and the 'conventional'. By observing the conventional truth in accordance, one can enter the ultimate truth (the true meaning). How should one observe the characteristics? There are many methods, but here we will temporarily rely on the 'suchness' of simultaneous mutual cause and effect. Entering the meaning of cause and effect has two levels of meaning. The first level of meaning has three aspects: first, explaining the faults of guarding and discriminating; second, explaining the meaning within it; and third, explaining the consequences of violating it. First, guarding the meaning, we will briefly explain it based on the light of a lamp and a charred wick. Matters of body and mind can be understood by analogy. Question: Does a charred wick produce light and flame? Answer: No. The wick is produced from the flame. Question: Does the flame produce the wick? Answer: No. The flame is produced from the wick. Question: Is the flame produced from the wick? Answer: No. The flame can produce the wick. Question: Is the wick produced from...
炎生耶。答。不也。炷能生炎故。又問。可是不生耶。答。不也。去炷炎隨無故。又問。生不生俱耶。答。不也。相違故。又問。非生非不生耶。答。不也。違其因果如實生理故。解第一門竟。第二義者炷因生炎果。因是有義。由有力故。炎果從因生。是無義。依炷因生故。炎生其炷。返前可知。炎果從炷因生。是非有義。無體故炷生光炎。炷因是非無義。為有力故。余句準可知。第二門竟。第二違之成過者。若言炷因生果亦可恒生。常能生炎果故。增益故。若言炷不生亦可恒不生炎果。無因不有故。損減故。炎生炷如前可知。若亦生不生相違故。若言非生非不生戲論故。余義準之。第三門竟。第二重者。三門同前。第一門者初約因明。后約果論。問。因是有耶。答。不也。果因故。緣成故。又問。因是無耶。答。不也。生果故。又問。因有無俱耶。答。不也。相違故。又問。非有無耶。答。不也。現見生果法故。二約果論者。問。果是有耶。答。不也。是他果無體故。又問。果是無耶。答。不也。由是果故。又問。亦有亦無耶。答。不也。一果故不相違故。又問。非有非無耶。答。不也。現有果所生故。解第一門竟。第二義者。因是有義。由能生故。因是無義。果家因故。緣成故因是亦有亦無義。因成故因是非有非
【現代漢語翻譯】 現代漢語譯本 問：火焰是自身產生的嗎？答：不是的。因為燈炷能夠產生火焰。又問：那麼，火焰是不產生的嗎？答：也不是的。因為去掉燈炷，火焰也隨之消失。又問：那麼，是既產生又不產生嗎？答：不是的。因為這兩種說法相互矛盾。又問：那麼，是非產生非不產生嗎？答：也不是的。因為這違背了因果如實的生滅道理。第一重門的解釋完畢。 第二重含義是，燈炷是產生火焰的因，火焰是果。因是『有』的，因為它具有產生的能力。火焰果是『無』的，因為它依賴於燈炷這個因才能產生。火焰產生於燈炷，反過來也是可以理解的。火焰果從燈炷因產生，這是『非有』的，因為它本身沒有實體。燈炷產生光和火焰，燈炷因是『非無』的，因為它具有產生的能力。其餘的句子可以依此類推。第二重門解釋完畢。 第二重門中，如果執著于『有』，就會產生過失：如果說燈炷因能生果，那麼就應該永遠產生，因為它總是能夠產生火焰果，這是增益的錯誤。如果說燈炷不生果，那麼就應該永遠不產生火焰果，因為沒有因就不會有果，這是損減的錯誤。火焰產生燈炷，如前所述可以理解。如果說是既生又不生，這是相互矛盾的。如果說非生非不生，這是戲論。其餘的含義可以依此類推。第三重門解釋完畢。 第三重，三重門與前面相同。第一重門，最初是根據因來闡明的，後來是根據果來論述的。問：因是『有』嗎？答：不是的。因為它是果的因，由各種條件聚合而成。又問：因是『無』嗎？答：不是的。因為它能產生果。又問：因是既『有』又『無』嗎？答：不是的。因為這兩種說法相互矛盾。又問：因是『非有非無』嗎？答：也不是的。因為我們能親眼看到產生果的法則。 第二重是根據果來論述的。問：果是『有』嗎？答：不是的。因為它是其他果的果，沒有自體。又問：果是『無』嗎？答：不是的。因為它確實是果。又問：果是既『有』又『無』嗎？答：不是的。因為一個果不會相互矛盾。又問：果是『非有非無』嗎？答：也不是的。因為現在能看到果所產生的事物。第一重門的解釋完畢。 第二重含義是，因是『有』的，因為它能夠產生。因是『無』的，因為它是果的家，由各種條件聚合而成。因是『亦有亦無』的，因為因能成就果，因是『非有非無』的
【English Translation】 English version Question: Does the flame arise from itself? Answer: No. Because the wick can produce the flame. Question: Then, does the flame not arise? Answer: No. Because when the wick is removed, the flame also disappears. Question: Then, is it both arising and not arising? Answer: No. Because these two statements are contradictory. Question: Then, is it neither arising nor not arising? Answer: No. Because this contradicts the true principle of cause and effect. The explanation of the first gate is complete. The second meaning is that the wick is the cause (hetu) of the flame, and the flame is the effect (phala). The cause is 'existent' (asti), because it has the ability to produce. The flame-effect is 'non-existent' (nasti), because it depends on the wick-cause to arise. The flame arises from the wick, and the reverse can also be understood. The flame-effect arises from the wick-cause, which is 'neither existent' (naiva asti), because it has no inherent substance. The wick produces light and flame, and the wick-cause is 'neither non-existent' (naiva nasti), because it has the ability to produce. The remaining sentences can be understood accordingly. The explanation of the second gate is complete. In the second gate, if one clings to 'existence' (astitva), a fault arises: If one says that the wick-cause can produce the effect, then it should always produce, because it is always able to produce the flame-effect; this is the error of augmentation (增益). If one says that the wick does not produce the effect, then it should never produce the flame-effect, because without a cause there will be no effect; this is the error of diminution (損減). The flame arises from the wick, as previously explained. If it is said to be both arising and not arising, this is contradictory. If it is said to be neither arising nor not arising, this is idle talk (戲論). The remaining meanings can be understood accordingly. The explanation of the third gate is complete. Thirdly, the three gates are the same as before. In the first gate, initially it is explained according to the cause, and later it is discussed according to the effect. Question: Is the cause 'existent'? Answer: No. Because it is the cause of the effect, formed by the aggregation of various conditions (緣成). Question: Is the cause 'non-existent'? Answer: No. Because it can produce the effect. Question: Is the cause both 'existent' and 'non-existent'? Answer: No. Because these two statements are contradictory. Question: Is the cause 'neither existent nor non-existent'? Answer: No. Because we can clearly see the law of producing the effect. Secondly, it is discussed according to the effect. Question: Is the effect 'existent'? Answer: No. Because it is the effect of other effects, without self-nature (自體). Question: Is the effect 'non-existent'? Answer: No. Because it is indeed an effect. Question: Is the effect both 'existent' and 'non-existent'? Answer: No. Because one effect will not contradict itself. Question: Is the effect 'neither existent nor non-existent'? Answer: No. Because we can now see the things produced by the effect. The explanation of the first gate is complete. The second meaning is that the cause is 'existent', because it is able to produce. The cause is 'non-existent', because it is the 'family' of the effect, formed by the aggregation of various conditions. The cause is 'both existent and non-existent', because the cause can accomplish the effect, and the cause is 'neither existent nor non-existent'.
無義。隨定取一義不可得故。果義四門準前知之。第二門竟。第三執成過者。問。因生果何失。答。若生者亦可恒生。亦可恒不生。所以知之。若生者即常生故。又若生者現所有炎果。是能生炷因即無所生。故是斷也。又問。因不生果有何失。答。亦有二失。若炷因不生者即光炎無因故是常也。又若炷不生者既炎無自生。因復不生不可得有故是斷也。亦生不生非生非不生準以思之。余義準可知。又一切因有六種義。一空有力不待緣。唸唸滅故。二有有力不待緣。決定故。三有有力待緣。如引顯自果故。四無無力待緣。觀因緣故。五有無力待緣。隨逐至治際故。六無有力待緣。俱有力故。問。未知待緣待何緣。答。此待爐油水土等外緣。不取因事及自六義也。又經文云。因因亦因因果果亦果果者。簡別因果親疏有無力用分齊。初因者親因也。復因者緣因也。亦因因者二因相由也。果果等者準因二果相由成也。余因果相望則無用耳。又增上緣望自增上果還為親因。故雜集論會疏緣入親因攝。又成唯識論因緣謂有為法親辨自果。此體有二。一種子。二現行。種子者謂本識中善染無記諸界地等功能差別。能引次後自類功能及起同時自類現果。此唯望彼是因緣現行者。謂七轉識及彼相應所變相見性界地等。除佛果善極劣無記余熏
本識生自類種。此唯望彼是因緣性。第八心品無所熏。故非簡所依。獨能熏故。極微圓故不熏成種。現行同類展轉相望皆非因緣。自種生故。一切異類展轉相望亦非因緣。不親生故。有說。異類同類現行展轉相望為因緣者。應知假說。或隨轉門。有唯說種是因緣性彼依顯勝非盡理說。聖說。轉識與阿賴耶展轉相望為因緣。故此顯因果親疏分齊極明善也。其六義及前因果理事相成更以六法顯之。所謂總總成因果也。二別義別成總故。三同自同成總故。四異諸義自異顯同故。五成因果理事成故。六壞諸義各住自法不移本性故。所述緣起並悉遍通隨有事成。驗思可解耳。此文在三乘一乘方究竟。何以故。稱法界故。
四十四悔過法義。第五回向初釋
問。諸教懺悔法差別云何。答。此有四門。第一懺悔。第二勸請。第三隨喜。第四回向。此文在一乘通彼三乘用。廣說如毗婆娑論。小乘教等不具此法也。其滅罪方法具如經論。若發願門皆通理事因果。並有成事愿未成事愿。可準解之。
四十五陀羅尼用義。亦十一知識中釋之
問。諸教誦陀羅尼咒法差別云何。答。誦咒利益滅罪生福。乃至成自利利他證果等用。此文在三乘終教通彼一乘用。何以故。應法界故。小乘無此教也。又有四種陀羅尼。一法。
【現代漢語翻譯】 現代漢語譯本 本識（Ālaya-vijñāna，阿賴耶識）生於同類種子。此唯望彼是因緣性。第八心品（指阿賴耶識）無所熏習，故非簡所依。獨能熏習故。極微圓故不熏成種。現行同類展轉相望皆非因緣，自種生故。一切異類展轉相望亦非因緣，不親生故。有說，異類同類現行展轉相望為因緣者，應知假說，或隨轉門。有唯說種是因緣性，彼依顯勝非盡理說。聖說，轉識（pravṛtti-vijñāna）與阿賴耶（Ālaya-vijñāna）展轉相望為因緣。故此顯因果親疏分齊極明善也。其六義及前因果理事相成更以六法顯之。所謂總總成因果也。二別義別成總故。三同自同成總故。四異諸義自異顯同故。五成因果理事成故。六壞諸義各住自法不移本性故。所述緣起並悉遍通隨有事成。驗思可解耳。此文在三乘一乘方究竟。何以故？稱法界故。
四十四悔過法義。第五回向初釋
問。諸教懺悔法差別云何？答。此有四門。第一懺悔。第二勸請。第三隨喜。第四回向。此文在一乘通彼三乘用。廣說如毗婆娑論。小乘教等不具此法也。其滅罪方法具如經論。若發願門皆通理事因果。並有成事愿未成事愿。可準解之。
四十五陀羅尼用義。亦十一知識中釋之
問。諸教誦陀羅尼咒法差別云何？答。誦咒利益滅罪生福。乃至成自利利他證果等用。此文在三乘終教通彼一乘用。何以故？應法界故。小乘無此教也。又有四種陀羅尼。一法。
【English Translation】 English version The seed consciousness (Ālaya-vijñāna) arises from its own kind. Only this looking upon that is the nature of cause and condition. The eighth consciousness (Ālaya-vijñāna) is not influenced, therefore it is not a simplified basis. It alone can influence. Because it is extremely subtle and complete, it cannot be influenced to become a seed. The present manifestations of the same kind looking upon each other are not causes and conditions, because they arise from their own seeds. All different kinds looking upon each other are also not causes and conditions, because they do not directly give rise to each other. Some say that different kinds and the same kind of present manifestations looking upon each other are causes and conditions; it should be known that this is a provisional statement, or follows the turning gate. Some only say that the seed is the nature of cause and condition; they rely on the manifestation of superiority and do not fully speak the truth. The sages say that the evolving consciousness (pravṛtti-vijñāna) and the Ālaya (Ālaya-vijñāna) look upon each other as causes and conditions. Therefore, this clearly shows the distinction between the closeness and distance of cause and effect, which is extremely clear and good. The six meanings and the preceding cause and effect, principle and phenomenon, complement each other, and are further revealed by six dharmas. That is to say, the totality of the totality forms cause and effect. Second, the difference in meaning separately forms the totality. Third, the sameness of oneself forms the totality. Fourth, the difference in all meanings reveals the sameness. Fifth, the accomplishment of cause and effect accomplishes principle and phenomenon. Sixth, the destruction of all meanings means that each dwells in its own dharma and does not shift its original nature. The described dependent origination is all-pervasive and universally applicable, and can be understood by verifying and contemplating the accomplishment of things. This text is ultimately complete in the Three Vehicles and the One Vehicle. Why? Because it accords with the Dharma Realm.
Forty-fourth: The meaning of repentance. Fifth: Initial explanation of dedication.
Question: What are the differences in the methods of repentance in various teachings? Answer: There are four aspects to this: first, repentance; second, exhortation; third, rejoicing; fourth, dedication. This text is used in the One Vehicle and is applicable to the Three Vehicles. A detailed explanation can be found in the Vibhasa Sastra. The teachings of the Hinayana and others do not have this method. The methods for eliminating sins are fully described in the sutras and treatises. If making vows, all are connected to principle, phenomenon, cause, and effect, and include vows that have been accomplished and vows that have not yet been accomplished, which can be understood accordingly.
Forty-fifth: The meaning of the use of Dharani. Also explained in the eleven knowledges.
Question: What are the differences in the methods of reciting Dharani mantras in various teachings? Answer: Reciting mantras benefits by eliminating sins and generating blessings, even to the point of accomplishing self-benefit and benefiting others, and realizing the fruit. This text is used in the final teachings of the Three Vehicles and is applicable to the One Vehicle. Why? Because it accords with the Dharma Realm. The Hinayana does not have this teaching. There are also four kinds of Dharani: first, Dharma.
二義。三咒術。四忍亦名為遮忍。知一切言說一切法自性義不可得名忍陀羅尼。后二陀羅尼出地持論。又十陀羅尼是一乘文義如離世間品說。印相施設工巧字相等並準此知。
四十六唯識略觀義。第六地中釋
問。諸教之中說唯識觀。方便云何。答。欲習觀者先近二知識。一行知識。二解知識。依其靜處自身隨所相應。持戒清凈至心懺悔請十方佛一切賢聖及善神王加被已。身結加趺坐左手置右手上正端其身。閉目調息以舌約上腭。正心住緣所現境相知自心作分別隨息其心即住。縱使未住以初作不調習。經月日其心則止。次連成定。是其方便。若有魔事相起則就道場悔過行道。魔事漸輕。所有諸疑臨時訊息。對解知識決其魔事。心但欲使相絕。皆須策勤必成不疑。懈怠則無成辨。煩惱減少是觀成相。此通一乘及三乘教。初順三乘。后順一乘。后熟具足主伴故也。
四十七空觀義。初地后十心中釋
問。空觀云何。答依華嚴經初觀菩薩依十種法。謂身口意三業佛法僧戒。依此十法所用威儀並如前唯識觀說。但知十境隨一現前知即是空無本末相其心得住。久習則明與定相應。又問。余法非空耶。答。一切皆空。但為初修者入觀余不便。故有情染習久遠力強。故余不便也。所有疑滯一如唯識觀說。疑
【現代漢語翻譯】 現代漢語譯本 二、二義（duiyi）：指兩種不同的意義。 三、咒術（zhoushu）：指通過唸誦咒語等方式產生的神秘力量。 四、忍亦名為遮忍（ren yiming wei zhe ren）：忍也可以稱為遮忍，即遮止惡念的忍耐。 知一切言說一切法自性義不可得名忍陀羅尼（zhi yiqie yanshuo yiqie fa zixing yi bu ke de ming ren tuoluoni）：明白一切言語和一切法的自性之義不可得，這被稱為忍陀羅尼（ren tuoluoni，忍辱真言）。 后二陀羅尼出地持論（hou er tuoluoni chu dichi lun）：後面兩種陀羅尼出自《地持論》。 又十陀羅尼是一乘文義如離世間品說（you shi tuoluoni shi yisheng wenyi ru lishijian pin shuo）：另外，十種陀羅尼是一乘（yisheng，唯一佛乘）的文義，如《離世間品》所說。 印相施設工巧字相等並準此知（yinxiang shishe gongqiao zixiang deng bing zhun ci zhi）：印相、施設、工巧、字相等，都可依此推知。
四十六、唯識略觀義（weishi lueguan yi）：關於唯識觀的簡要解釋。 第六地中釋（diliu di zhong shi）：在第六地中解釋。
問：諸教之中說唯識觀，方便云何？（wen: zhu jiao zhi zhong shuo weishi guan, fangbian yunhe?）：各種教法中都講到唯識觀，修習的方便方法是什麼？ 答：欲習觀者先近二知識。一行知識。二解知識。（da: yu xi guan zhe xian jin er zhishi. yi xing zhishi. er jie zhishi.）：想要修習唯識觀的人，首先要親近兩種善知識：一是行知識，二是解知識。 依其靜處自身隨所相應。持戒清凈至心懺悔請十方佛一切賢聖及善神王加被已。（yi qi jingchu zishen sui suo xiangying. chijie qingjing zhixin chanhui qing shifang fo yiqie xiansheng ji shanshen wang jiabei yi.）：選擇適合自己的安靜處所，自身持戒清凈，至誠懺悔，祈請十方佛、一切賢聖以及善神王加持。 身結加趺坐左手置右手上正端其身。閉目調息以舌約上腭。（shen jie jiafuzu zuoshou zhi youshou shang zheng duan qi shen. bimu tiaoxi yi she yue shang'e.）：身體結跏趺坐，左手放在右手上，端正身體，閉上眼睛，調整呼吸，舌尖抵住上顎。 正心住緣所現境相知自心作分別隨息其心即住。（zhengxin zhu yuan suo xian jingxiang zhi zi xin zuo fenbie sui xi qi xin ji zhu.）：端正心念，專注于所顯現的境相，知道這是自心所作的分別，隨著呼吸調整心念，心就能安定下來。 縱使未住以初作不調習。經月日其心則止。（zongshi wei zhu yi chu zuo bu tiaoxi. jing yueri qi xin ze zhi.）：即使一開始心不能安定，只要不斷地練習調整，經過一段時間，心就能安定下來。 次連成定。是其方便。（ci lian cheng ding. shi qi fangbian.）：然後逐漸進入禪定，這就是修習唯識觀的方便方法。 若有魔事相起則就道場悔過行道。魔事漸輕。（ruo you moshixiang qi ze jiu daochang huiguo xingdao. moshijian qing.）：如果出現魔事（moshi，障礙修行的事物），就在道場懺悔過錯，精進行道，魔事就會逐漸減輕。 所有諸疑臨時訊息。對解知識決其魔事。（suoyou zhu yi linshi xiaoxi. dui jie zhishi jue qi moshi.）：所有疑問隨時請教，向解知識請教如何解決魔事。 心但欲使相絕。皆須策勤必成不疑。懈怠則無成辨。（xin dan yu shi xiang jue. jie xu ceqin bi cheng bu yi. xiedai ze wu cheng bian.）：心中只要想斷絕一切外相，就必須努力精進，必定能夠成功，不要懷疑。如果懈怠，就無法成就。 煩惱減少是觀成相。（fannao jianshao shi guan chengxiang.）：煩惱減少就是唯識觀修習成功的徵兆。 此通一乘及三乘教。初順三乘。后順一乘。后熟具足主伴故也。（ci tong yisheng ji sansheng jiao. chu shun sansheng. hou shun yisheng. hou shu juzu zhuban gu ye.）：這種方法適用於一乘（yisheng，唯一佛乘）和三乘（sansheng，聲聞乘、緣覺乘、菩薩乘）的教法。開始時順應三乘，後來順應一乘，因為後來修習成熟，主伴關係具足。
四十七、空觀義（kongguan yi）：關於空觀的解釋。 初地后十心中釋（chudi hou shi xin zhong shi）：在初地（chudi，菩薩修行階位）后十心中解釋。
問：空觀云何？（wen: kongguan yunhe?）：什麼是空觀？ 答：依華嚴經初觀菩薩依十種法。謂身口意三業佛法僧戒。（da: yi huayan jing chu guan pusa yi shi zhong fa. wei shen kou yi sanye fofaseng jie.）：根據《華嚴經》，初觀菩薩依據十種法：即身、口、意三業，佛、法、僧三寶，以及戒律。 依此十法所用威儀並如前唯識觀說。（yi ci shi fa suo yong wei yi bing ru qian weishi guan shuo.）：依據這十種法所用的威儀，都如前面唯識觀所說。 但知十境隨一現前知即是空無本末相其心得住。（dan zhi shi jing sui yi xianqian zhi ji shi kong wu benmo xiang qi xin de zhu.）：只要知道這十種境隨一顯現，就知道它是空性的，沒有本末之相，心就能安定下來。 久習則明與定相應。（jiu xi ze ming yu ding xiangying.）：長期修習，就能明白空性，與禪定相應。 又問：余法非空耶？（you wen: yu fa fei kong ye?）：其他法不是空性的嗎？ 答：一切皆空。但為初修者入觀余不便。（da: yiqie jie kong. dan wei chu xiu zhe ru guan yu bu bian.）：一切法都是空性的。但爲了初學者容易入觀，修習其他法不太方便。 故有情染習久遠力強。故余不便也。（gu youqing ranxi jiuyuan li qiang. gu yu bu bian ye.）：因為有情眾生對其他法的染習已經很久，力量強大，所以修習其他法不太方便。 所有疑滯一如唯識觀說。（suoyou yizhi yiru weishi guan shuo.）：所有疑問都如唯識觀所說。
【English Translation】 English version Two, Two Meanings (Duyi): Refers to two different meanings. Three, Incantations (Zhoushu): Refers to the mystical power generated by chanting mantras and other methods. Four, Patience is also called Restraining Patience (Ren yiming wei zhe ren): Patience can also be called Restraining Patience, which is the patience to restrain evil thoughts. Knowing that the meaning of the self-nature of all speech and all dharmas is unattainable is called Patience Dharani (Zhi yiqie yanshuo yiqie fa zixing yi bu ke de ming ren tuoluoni): Understanding that the meaning of the self-nature of all speech and all dharmas is unattainable is called Patience Dharani (ren tuoluoni, the Dharani of Patience). The latter two Dharanis are from the Treatise on the Stages of the Earth (Hou er tuoluoni chu dichi lun): The latter two Dharanis are from the Treatise on the Stages of the Earth. Also, the Ten Dharanis are the meaning of the One Vehicle, as stated in the Chapter on Leaving the World (You shi tuoluoni shi yisheng wenyi ru lishijian pin shuo): In addition, the ten Dharanis are the meaning of the One Vehicle (yisheng, the only Buddha Vehicle), as stated in the Chapter on Leaving the World. The marks of seals, establishments, skillful craftsmanship, letters, etc., can all be known accordingly (Yinxiang shishe gongqiao zixiang deng bing zhun ci zhi): The marks of seals, establishments, skillful craftsmanship, letters, etc., can all be inferred accordingly.
Forty-six, A Brief Explanation of the Meaning of Consciousness-Only (Weishi lueguan yi): A brief explanation of the contemplation of Consciousness-Only. Explained in the Sixth Ground (Diliu di zhong shi): Explained in the Sixth Ground.
Question: Among the various teachings, the contemplation of Consciousness-Only is discussed. What are the convenient methods? (Wen: zhu jiao zhi zhong shuo weishi guan, fangbian yunhe?) Answer: Those who wish to practice contemplation should first approach two kinds of good teachers: one is a teacher of practice, and the other is a teacher of understanding. (Da: yu xi guan zhe xian jin er zhishi. yi xing zhishi. er jie zhishi.) Relying on a quiet place suitable for oneself, maintaining precepts purely, sincerely repenting, and requesting the blessings of the Buddhas of the ten directions, all sages, and benevolent spirit kings. (Yi qi jingchu zishen sui suo xiangying. chijie qingjing zhixin chanhui qing shifang fo iqie xiansheng ji shanshen wang jiabei yi.) The body should be in the lotus position, with the left hand placed on the right hand, the body upright. Close the eyes, regulate the breath, and touch the upper palate with the tongue. (Shen jie jiafuzu zuoshou zhi youshou shang zheng duan qi shen. bimu tiaoxi yi she yue shang'e.) Correct the mind and dwell on the appearing realm, knowing that it is the discrimination made by one's own mind. Follow the breath to adjust the mind, and the mind will be stabilized. (Zhengxin zhu yuan suo xian jingxiang zhi zi xin zuo fenbie sui xi qi xin ji zhu.) Even if the mind is not stabilized at first, continue to practice and adjust. After a period of time, the mind will be stilled. (Zongshi wei zhu yi chu zuo bu tiaoxi. jing yueri qi xin ze zhi.) Then gradually enter into samadhi. This is the convenient method. (Ci lian cheng ding. shi qi fangbian.) If demonic events arise, then repent and practice in the temple. The demonic events will gradually lessen. (Ruo you moshixiang qi ze jiu daochang huiguo xingdao. moshijian qing.) All doubts should be resolved in a timely manner. Consult a teacher of understanding to resolve the demonic events. (Suoyou zhu yi linshi xiaoxi. dui jie zhishi jue qi moshi.) The mind should only desire to cut off all external appearances. One must strive diligently and surely succeed without doubt. If one is lazy, one will not achieve anything. (Xin dan yu shi xiang jue. jie xu ceqin bi cheng bu yi. xiedai ze wu cheng bian.) The reduction of afflictions is a sign of the success of contemplation. (Fannao jianshao shi guan chengxiang.) This method applies to the teachings of the One Vehicle and the Three Vehicles. It initially accords with the Three Vehicles and later accords with the One Vehicle, because later the practice matures and the relationship between the main and supporting factors is complete. (Ci tong yisheng ji sansheng jiao. chu shun sansheng. hou shun yisheng. hou shu juzu zhuban gu ye.)
Forty-seven, The Meaning of Emptiness Contemplation (Kongguan yi): About the explanation of Emptiness Contemplation. Explained in the last ten minds of the First Ground (Chudi hou shi xin zhong shi): Explained in the last ten minds of the First Ground (chudi, the stage of Bodhisattva practice).
Question: What is Emptiness Contemplation? (Wen: kongguan yunhe?) Answer: According to the Avatamsaka Sutra, the Bodhisattva who initially contemplates relies on ten dharmas: namely, the three karmas of body, speech, and mind, the Three Jewels of Buddha, Dharma, and Sangha, and the precepts. (Da: yi huayan jing chu guan pusa yi shi zhong fa. wei shen kou yi sanye fofaseng jie.) The demeanor used in accordance with these ten dharmas is as described in the previous contemplation of Consciousness-Only. (Yi ci shi fa suo yong wei yi bing ru qian weishi guan shuo.) Just know that when any one of these ten realms appears, know that it is empty and without beginning or end, and the mind can be stabilized. (Dan zhi shi jing sui yi xianqian zhi ji shi kong wu benmo xiang qi xin de zhu.) With long practice, one will understand emptiness and be in accordance with samadhi. (Jiu xi ze ming yu ding xiangying.) Question: Are other dharmas not empty? (You wen: yu fa fei kong ye?) Answer: All dharmas are empty. But for beginners to enter contemplation, it is not convenient to practice other dharmas. (Da: yiqie jie kong. dan wei chu xiu zhe ru guan yu bu bian.) Because sentient beings have been accustomed to other dharmas for a long time and their power is strong, it is not convenient to practice other dharmas. (Gu youqing ranxi jiuyuan li qiang. gu yu bu bian ye.) All doubts are as described in the contemplation of Consciousness-Only. (Suoyou yizhi yiru weishi guan shuo.)
云。前唯識觀后成正定與空觀止云何差別。據止觀成一種相似。今據方便境界為言。故有差別。此等觀是止觀體。若隨事中行住坐臥四威儀時及益生等事。心成前唯識及空觀當心得煩惱損減者。並屬助道攝。此觀通一乘及三乘教。小乘教中無。縱作空觀不同上義。由但得人空故。略有五辨為正助方便。一真如辨。由知如故心相即息。二即空辨。三唯識辨。四妄想辨。五緣起辨。用此五辨正助二觀即易成也。又此空觀及上唯識二境分齊不得如解時知。若如解時知還成妄境耳。其空有四。併成觀境。一有為無為虛空。二擇數滅空。三成實論教性空。四地論教性空併成觀境。但深淺異也。若窮空方便一乘究竟。
四十八普敬認惡義。第九回向初釋
問。人集教中說八種佛法差別云何。答。為滅闡提病成普敬認惡法有其兩段。第一段明普敬者。于內有八段。一者如來藏有二。一者法說如來藏。是一切諸佛菩薩聲聞緣覺乃至六道眾生等體。二喻說者有五段。一喻如阿耨大池出八大河。河雖差別水體無異。一切凡聖雖差別不同藏體無異。喻如伎兒作種種伎兩。伎兩雖別身無別異。如一切瓦皆因泥。作瓦雖差別土體無異。生死依如來藏。如來藏作生死。是名善說世間言說。故有生死。非如來藏體有生有死。喻如波依水水
【現代漢語翻譯】 現代漢語譯本：問：前唯識觀（Purvavijnaptivada，唯識宗之前的觀法）和后成正定（成就正確的禪定）與空觀（Sunyata，對空性的觀察）的止（Samatha，止息）有什麼差別？如果根據止觀（Samatha-vipassana，止和觀的結合）來看，它們形成一種相似的狀態。但如果根據方便（Upaya，善巧方法）和境界來說，它們之間就存在差別。這些觀法是止觀的本體。如果在日常生活中，行住坐臥四種威儀以及利益眾生的事情中，內心成就了前唯識觀和空觀，並且因此煩惱減少，那麼這些都屬於助道（輔助修行的法門）。這種觀法適用於一乘（Ekayana，唯一佛乘）和三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的教義。小乘教義中沒有這種觀法。即使修習空觀，也與上述的意義不同，因為他們僅僅證得人空（Pudgala-sunyata，對自我的空性認知）。大概有五種辨別方法，作為正助方便（主要的和輔助的方便法門）：一是真如辨（Tathata，對真如的辨別），因爲了解真如，心相就能止息；二是即空辨（對當下空性的辨別）；三是唯識辨（對唯識的辨別）；四是妄想辨（對虛妄念頭的辨別）；五是緣起辨（Pratityasamutpada，對緣起的辨別）。運用這五種辨別方法，正觀和助觀就容易成就。此外，這種空觀和上述唯識二種境界的區分，不能像理解時那樣認知。如果像理解時那樣認知，就會變成虛妄的境界。空有四種，都成為觀境：一是有為（Samskrta，有條件的事物）無為（Asamskrta，無條件的事物）虛空（Akasa，空間）；二是擇滅空（Pratisankhya-nirodha，通過智慧選擇而達到的寂滅）；三是成實論（Satyasiddhi-sastra，論書名）所說的性空（Svabhava-sunyata，自性空）；四是地論（Dasabhumika-sastra，論書名）所說的性空，都成為觀境，只是深淺不同。如果窮盡空性的方便法門，就能達到一乘的究竟境界。 四十八普敬認惡義。第九回向初釋 問：人集教（不知道是什麼教派）中說的八種佛法差別是什麼？答：爲了滅除闡提（Icchantika，斷善根的人）的病，成就普敬認惡法，分為兩個階段。第一階段說明普遍恭敬，其中有八個方面：一是如來藏（Tathagatagarbha，佛性）有兩種：一是法說如來藏，是一切諸佛、菩薩、聲聞、緣覺乃至六道眾生等的本體；二是譬喻說，有五個方面：一是譬如阿耨大池（Anavatapta，無熱惱池）流出八大河，河流雖然不同，但水的本體沒有差異，一切凡聖雖然差別不同，但藏體沒有差異；譬如藝人表演各種技藝，技藝雖然不同，但身體沒有差別；如一切瓦片都因為泥土，製作的瓦片雖然不同，但土的本體沒有差異；生死依如來藏，如來藏創造生死，這叫做善說世間言說，所以有生死，並非如來藏的本體有生有死；譬如波浪依靠水，水
【English Translation】 English version: Question: What is the difference between the Purvavijnaptivada (the pre-Vijnanavada, or Consciousness-only school, view), the subsequent attainment of correct Samadhi (right concentration), and the cessation (Samatha) of Sunyata (the observation of emptiness)? According to Samatha-vipassana (the combination of calming and insight), they form a similar state. However, based on Upaya (skillful means) and realms, there are differences. These contemplations are the essence of Samatha-vipassana. If, in daily life, during the four postures of walking, standing, sitting, and lying down, as well as in activities that benefit beings, the mind achieves the Purvavijnaptivada and Sunyata, and consequently, afflictions are reduced, then these belong to the auxiliary path (methods that aid practice). This contemplation applies to the teachings of Ekayana (the One Vehicle) and Triyana (the Three Vehicles: Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). It is not found in the teachings of the Hinayana. Even if one practices Sunyata, it differs from the above meaning because they only attain Pudgala-sunyata (the emptiness of self). There are roughly five distinctions as principal and auxiliary Upaya: first, the distinction of Tathata (suchness), because knowing Tathata, the mind's appearances cease; second, the distinction of immediate emptiness; third, the distinction of Vijnana (consciousness); fourth, the distinction of delusion; fifth, the distinction of Pratityasamutpada (dependent origination). Using these five distinctions, the principal and auxiliary contemplations are easily achieved. Furthermore, the distinction between this Sunyata and the above two realms of Vijnana should not be understood as it is when explained. If understood as it is when explained, it becomes a false realm. There are four types of emptiness, all of which become objects of contemplation: first, Samskrta (conditioned) and Asamskrta (unconditioned) Akasa (space); second, Pratisankhya-nirodha (cessation through wisdom); third, Svabhava-sunyata (emptiness of inherent existence) as taught in the Satyasiddhi-sastra (Treatise on the Establishment of Truth); fourth, Svabhava-sunyata as taught in the Dasabhumika-sastra (Ten Stages Sutra Treatise), all of which become objects of contemplation, but with varying depths. If one exhausts the skillful means of emptiness, one can reach the ultimate state of the One Vehicle. Forty-eight universally respectful recognitions of evil meanings. Ninth, the initial explanation of dedication. Question: What are the eight differences in the Buddha-dharma mentioned in the Renji Jiao (unknown sect)? Answer: To eradicate the illness of Icchantika (those who have severed their roots of goodness) and achieve universal respect and recognition of evil dharmas, there are two stages. The first stage explains universal respect, which has eight aspects: first, the Tathagatagarbha (Buddha-nature) has two types: one is the Dharma-explanation Tathagatagarbha, which is the essence of all Buddhas, Bodhisattvas, Sravakas, Pratyekabuddhas, and even beings in the six realms; the second is the metaphorical explanation, which has five aspects: first, it is like the Anavatapta (lake without heat) from which eight great rivers flow. Although the rivers are different, the essence of the water is the same. Although all ordinary beings and sages are different, the essence of the Garbha is the same; it is like a performer performing various skills. Although the skills are different, the body is not different; like all tiles are made of clay, although the tiles are different, the essence of the clay is not different; Samsara (birth and death) relies on the Tathagatagarbha, and the Tathagatagarbha creates Samsara. This is called a good explanation of worldly speech, so there is birth and death, but it is not that the essence of the Tathagatagarbha has birth and death; it is like waves relying on water, and water
即作波。風因緣故有波非水體有波。喻如金莊嚴具。眾具雖別金體無別。皆同一金。一切凡聖差別不同皆是一藏。二佛性者亦法喻並說。佛性者是一切凡聖因。一切凡聖皆從佛性而得生長。喻說者喻如乳是酪因。一切酪皆因於乳而得生長。一種相似。當來佛者一切惡四眾等現在雖行邪善行皆當作佛。佛想佛者想一切眾生皆作佛想。二者普真普正佛法莫問。邪人學亦得真正。正人學亦得真正。何以故。如來藏佛性體唯是普法唯是真法。于中無有邪魔得入其中。是故不問邪人正人。俱得真正。三者無名無相佛法。有二種。一者一切眾生體。是如來藏。未有真佛名。故名無名。未有真佛三十二相故名無相。二者一切六道眾生體。唯是如來藏更無別名別相。故名無名無相。四者拔斷一切諸見根本佛法。有二種。一者一切如來藏悉有聖性。唯敬其體不見其惡邪正故。故名拔斷一切諸見根本佛法。二者一切六道眾生體是如來藏更無別法。唯敬作四種佛等不見六道善惡等故。故名拔斷諸見根本佛法。五者悉斷一切諸語言道佛法。一切眾生唯敬其體不說善惡六道等名。故名悉斷一切諸語言道佛法。六者一人一行佛法。一人者自身唯是惡人。一行者如法華經說。常不輕菩薩唯行一行。于自身已外唯有敬作如來藏佛佛性佛當來佛佛想佛等。
【現代漢語翻譯】 現代漢語譯本 即如水波。因風的緣故而有波，但波並非獨立於水之外的實體。譬如用黃金製作的各種裝飾品，裝飾品雖各不相同，但黃金的本體並無差別，都是同一種黃金。一切凡夫和聖人的差別雖然不同，但都源於同一個如來藏。 二、佛性，這裡採用法喻並用的方式來說明。佛性是一切凡夫和聖人的根本原因，一切凡夫和聖人都從佛性中生長出來。用比喻來說，就像牛奶是奶酪的根本原因，一切奶酪都因牛奶而生長出來，兩者有相似之處。『當來佛』是指一切作惡的四眾弟子等，現在雖然行邪惡之事，將來都會成佛。 『佛想佛』是指觀想一切眾生都具有佛性，都當作佛來觀想。 二、普遍真實普遍正直的佛法，不分邪人還是正人學習，都能得到真正的佛法。為什麼呢？因為如來藏佛性的本體唯是普遍之法，唯是真實之法，其中沒有邪魔能夠進入。因此，不論是邪人還是正人，都能得到真正的佛法。 三、無名無相的佛法，有兩種含義。一是，一切眾生的本體是如來藏，還沒有真正的佛的名號，所以稱為『無名』；還沒有真正的佛的三十二相，所以稱為『無相』。二是，一切六道眾生的本體唯是如來藏，沒有其他的名號和相狀，所以稱為『無名無相』。 四、拔除斷絕一切諸見根本的佛法，有兩種含義。一是，一切如來藏都具有聖性，只敬重其本體，不見其惡、邪、正，所以稱為『拔斷一切諸見根本佛法』。二是，一切六道眾生的本體是如來藏，沒有其他的法，只敬重其本體，當作四種佛（如來藏佛、佛性佛、當來佛、佛想佛）等來對待，不見六道眾生的善惡等差別，所以稱為『拔斷諸見根本佛法』。 五、完全斷絕一切諸語言道的佛法，是指一切眾生只敬重如來藏的本體，不說善惡六道等名號，所以稱為『悉斷一切諸語言道佛法』。 六、一人一行的佛法，『一人』是指自身只是一個惡人，『一行』如《法華經》所說常不輕菩薩只行一種行為，對於自身以外的人，唯有敬重，當作如來藏佛（Tathagatagarbha-buddha），佛性佛（Buddha-nature-buddha），當來佛（Future-buddha），佛想佛（Buddha-thought-buddha）等來對待。
【English Translation】 English version It is like a wave. Due to the wind, there are waves, but the wave is not a separate entity from the water. It's like ornaments made of gold. Although the ornaments are different, the essence of gold is the same; they are all the same gold. All the differences between ordinary beings and sages originate from the same Tathagatagarbha (如來藏 - Tathagatagarbha). Two, Buddha-nature (佛性 - Buddha-nature) is explained using both analogy and dharma. Buddha-nature is the cause of all ordinary beings and sages; all ordinary beings and sages grow from Buddha-nature. The analogy is like milk being the cause of cheese; all cheese grows from milk. They are similar. 'Future Buddhas' (當來佛 - Future Buddhas) refers to all evil fourfold assemblies (惡四眾 - evil fourfold assemblies) etc., who, although currently engaged in evil deeds, will all become Buddhas in the future. 'Buddha-thought-Buddha' (佛想佛 - Buddha-thought-Buddha) means to contemplate all beings as having Buddha-nature and to regard them as Buddhas. Two, the universally true and universally upright Buddha-dharma (佛法 - Buddha-dharma) can be truly attained whether learned by evil or virtuous people. Why? Because the essence of the Tathagatagarbha Buddha-nature is only universal dharma and only true dharma. No demons can enter it. Therefore, whether evil or virtuous, all can attain true dharma. Three, the nameless and formless Buddha-dharma has two meanings. First, the essence of all beings is the Tathagatagarbha, which does not yet have the name of a true Buddha, hence 'nameless'; it does not yet have the thirty-two marks of a true Buddha, hence 'formless'. Second, the essence of all beings in the six realms (六道 - six realms) is only the Tathagatagarbha, with no other name or form, hence 'nameless and formless'. Four, the Buddha-dharma that uproots and severs the root of all views has two meanings. First, all Tathagatagarbhas possess sacred nature. Only the essence is revered, and evil, wrong, and right are not seen, hence 'Buddha-dharma that uproots and severs the root of all views'. Second, the essence of all beings in the six realms is the Tathagatagarbha, with no other dharma. Only the essence is revered, and they are treated as the four types of Buddhas (Tathagatagarbha-buddha, Buddha-nature-buddha, Future-buddha, Buddha-thought-buddha), and the good and evil of the six realms are not seen, hence 'Buddha-dharma that uproots and severs the root of all views'. Five, the Buddha-dharma that completely cuts off all paths of language means that all beings only revere the essence of the Tathagatagarbha and do not speak of names such as good, evil, or the six realms, hence 'Buddha-dharma that completely cuts off all paths of language'. Six, the Buddha-dharma of one person and one practice. 'One person' refers to oneself as merely an evil person. 'One practice' is as described in the Lotus Sutra, where Bodhisattva Never Disparaging (常不輕菩薩 - Bodhisattva Never Disparaging) only practices one act: towards those other than himself, he only shows reverence, regarding them as Tathagatagarbha-buddha, Buddha-nature-buddha, Future-buddha, Buddha-thought-buddha, etc.
故名一行。七者無人無行佛法。自身及他一切眾生皆同是一如來藏無有別體。故名無人無行佛法。八者五種不幹。盡佛法有二。一者欲行此五法唯須調亭。一自他不幹。不為自身。不共邪善道俗往來。二親疏不幹。不學當根佛法者不共往來。三道俗不幹。一切邪善道俗不與親友往來。四者貴賤不幹。一切貴賤不共往來。五凡聖不幹。一切聖內多有邪魔。一切凡內多有諸佛菩薩。凡夫生盲不能別得。是故凡聖不幹。唯除乞食難事因緣暫共往來者不在其限。二自他俱是如來藏唯作一觀。不得作自他親疏道俗貴賤凡聖等解於心。於此八段內更有二義。一生盲生聾生啞眾生佛法。二者死人佛法。第二認惡義云何。答。第二段認惡者于內有十二種。一其心顛倒常錯謬。常行誹謗語。心緣第三階佛法以去。更作余心。即是顛倒常錯謬故。口唯得說如來藏佛法。更作余語則是常行誹謗語。二者善惡兩種顛倒有二。一者一切邪魔作諸佛菩薩形像。顛倒眾生順本貪心。于內唯見其善不知是邪魔。邪魔非是諸佛菩薩。非善見善故名顛倒。二者一切諸佛菩薩應作。種種眾生顛倒眾生。若違其心心必生瞋唯見其惡。諸佛菩薩實非是惡非惡見惡故名顛倒。三者內外四種顛倒有二。一者邪貪。於一切順情之處純見其善。無善見善小善見多善。以善攝
【現代漢語翻譯】 現代漢語譯本 因此得名『一行』（Ekayana，唯一途徑）。第七種是『無人無行佛法』。自身及其他一切眾生皆相同，都是如來藏（Tathagatagarbha，如來藏）的一部分，沒有分別。因此得名『無人無行佛法』。 第八種是『五種不幹』。盡佛法（the entirety of the Buddha's teachings）有二層含義。一是欲行此五法，唯須調停。一、自他不幹：不為自身，不與邪善道俗往來。二、親疏不幹：不學當根佛法者不共往來。三、道俗不幹：一切邪善道俗不與親友往來。四、貴賤不幹：一切貴賤不共往來。五、凡聖不幹：一切聖人內心多有邪魔，一切凡人內心多有諸佛菩薩。凡夫生來眼盲，不能分辨。是故凡聖不幹。唯有乞食等難事因緣，暫時共同往來者，不在此限。二是自他俱是如來藏，唯作一觀。不得作自他、親疏、道俗、貴賤、凡聖等分別於心。 在這八段內更有二義：一是生盲、生聾、生啞眾生的佛法，二是死人佛法。 第二段，『認惡義』是什麼？答：第二段認惡者，于內有十二種。一是其心顛倒，常錯謬，常行誹謗語。心緣第三階佛法（the third level of Buddha's teachings）以去，更作余心，即是顛倒常錯謬故。口唯得說如來藏佛法，更作余語則是常行誹謗語。 二是善惡兩種顛倒有二。一是，一切邪魔作諸佛菩薩形像，顛倒眾生，順本貪心。于內唯見其善，不知是邪魔。邪魔非是諸佛菩薩，非善見善故名顛倒。二是，一切諸佛菩薩應作種種眾生顛倒眾生。若違其心，心必生瞋，唯見其惡。諸佛菩薩實非是惡，非惡見惡故名顛倒。 三是內外四種顛倒有二。一是邪貪。於一切順情之處純見其善，無善見善，小善見多善，以善攝。
【English Translation】 English version Therefore, it is named 『Ekayana』 (the One Vehicle). The seventh is the 『No Person, No Practice Buddha-dharma』. Oneself and all other sentient beings are the same, all being part of the Tathagatagarbha (the Womb of the Thus Come One), without separate entities. Therefore, it is named 『No Person, No Practice Buddha-dharma』. The eighth is the 『Five Non-Interferences』. The entirety of the Buddha's teachings has two meanings. First, if one wishes to practice these five dharmas, one must only mediate. 1. Non-interference with self and others: not for oneself, not associating with heretical or virtuous laypeople. 2. Non-interference with close and distant relations: not associating with those who do not study the Buddha-dharma appropriate to their capacity. 3. Non-interference between monastics and laity: not associating with heretical or virtuous laity as friends. 4. Non-interference between noble and lowly: not associating with the noble or lowly. 5. Non-interference between ordinary and sage: within all sages, there are often demons; within all ordinary people, there are often Buddhas and Bodhisattvas. Ordinary people are born blind and cannot distinguish them. Therefore, there is non-interference between ordinary and sage. Only those who temporarily associate for difficult matters such as begging for food are not subject to this restriction. Second, both oneself and others are the Tathagatagarbha, only making one observation. One must not make distinctions in the mind such as self and others, close and distant relations, monastics and laity, noble and lowly, ordinary and sage. Within these eight sections, there are two more meanings: one is the Buddha-dharma for those born blind, born deaf, and born mute; the second is the Buddha-dharma for the dead. In the second section, what is the 『meaning of recognizing evil』? Answer: In the second section, there are twelve types of recognizing evil. First, their minds are inverted, constantly mistaken, and constantly engage in slanderous speech. Their minds are focused on the third level of Buddha's teachings and beyond, creating other thoughts, which is why they are inverted and constantly mistaken. Their mouths should only speak of the Tathagatagarbha Buddha-dharma, and speaking other words is constantly engaging in slanderous speech. Second, there are two types of inversion of good and evil. First, all demons take on the forms of Buddhas and Bodhisattvas, inverting sentient beings and catering to their inherent greed. They only see the good within and do not know that they are demons. Demons are not Buddhas and Bodhisattvas; seeing good as good when it is not good is called inversion. Second, all Buddhas and Bodhisattvas should act as various sentient beings, inverting sentient beings. If it goes against their minds, their minds will surely generate anger, and they will only see the evil. Buddhas and Bodhisattvas are truly not evil; seeing evil as evil when it is not evil is called inversion. Third, there are two types of four inversions, internal and external. First is heretical greed. In all pleasant situations, they only see the good, seeing good where there is no good, seeing a little good as much good, and embracing it as good.
惡俱作善解。故名顛倒。邪瞋者違情之處純見其惡。無惡見惡小惡見多惡。以惡攝善皆作惡解。故名顛倒。邪癡者善內得惡不覺。惡內失善不知。故是名邪癡顛倒。二者神鬼魔輔心。但使一切諸佛菩薩及世間道俗稱其心者。即是神鬼魔輔心。四者一切經律論常說純說顛倒。但使一切經文內唯說顛倒眾生是惡不說是善。故名一切經律論常說純說顛倒。五者七種別惡顛倒。一者三階。名第三階。二者三聚正定聚不定聚邪定聚。三者法說為諸菩薩說甚深大乘義。為諸聲聞說淺近之義。為一闡提說世間之義。四者喻說。一如定受不死。二死活不定。三定死醫藥所不能救。五者無慚愧僧。六者恒河第一人名常沒。七者最多阿鼻地獄果。六者六部經說最多顛倒有五段。一者一切佛不救空見有見顛倒眾生。得值無量無邊諸佛。于諸佛所行六波羅蜜由學佛法不當根謗佛法僧。不免墮十方一切阿鼻地獄。一切佛不能救。二者一切法不能救有二種。一者大乘小乘各各誦得八萬四千法聚。由心一念嫌他學十二頭陀比丘。即滅爾許善根盡墮阿鼻地獄。如大集經說。二者讀誦十二部經不免謗佛。現身墮十方一切阿鼻地獄。如涅槃經說。故名一切法不救。三者一切僧不救。四者一切眾生不救。度得門徒弟子六百四萬億。復度得九十六種異學外道。回
【現代漢語翻譯】 現代漢語譯本 惡見善為惡，因此稱為顛倒。邪瞋（krodha）之人，在違背自己心意之處，只看到壞處。沒有壞處也認為有壞處，小惡也認為是大惡。用惡來概括善，把一切都理解成惡，因此稱為顛倒。邪癡（moha）之人，在善中得到惡也不自覺，在惡中失去善也不知道，因此稱為邪癡顛倒。二者，神鬼魔輔心：只要一切諸佛菩薩以及世間道俗，稱合其心意，就是神鬼魔輔心。四者，一切經律論常說純說顛倒：只要一切經文內只說顛倒眾生是惡，而不說是善，就稱為一切經律論常說純說顛倒。五者，七種別惡顛倒：一者，三階（triyāna），名為第三階。二者，三聚：正定聚（niyata-rāśi）、不定聚（aniyata-rāśi）、邪定聚（mithyātva-niyata-rāśi）。三者，法說：為諸菩薩說甚深大乘義，為諸聲聞說淺近之義，為一闡提（icchantika）說世間之義。四者，喻說：一如定受不死，二死活不定，三定死醫藥所不能救。五者，無慚愧僧。六者，恒河第一人名常沒。七者，最多阿鼻地獄（avīci）果。六者，六部經說最多顛倒有五段：一者，一切佛不救空見有見顛倒眾生。得值無量無邊諸佛，于諸佛所行六波羅蜜（ṣaṭ-pāramitā），由於學佛法不當機，謗佛法僧，不免墮十方一切阿鼻地獄，一切佛不能救。二者，一切法不能救有兩種：一者，大乘小乘各各誦得八萬四千法聚，由於心一念嫌他學十二頭陀（dhūta）比丘（bhikṣu），即滅爾許善根，盡墮阿鼻地獄，如大集經說。二者，讀誦十二部經不免謗佛，現身墮十方一切阿鼻地獄，如涅槃經說。故名一切法不救。三者，一切僧不救。四者，一切眾生不救。度得門徒弟子六百四萬億，復度得九十六種異學外道，回
【English Translation】 English version To perceive evil in good is called 'reversal'. A person with perverse anger (krodha) sees only the bad in situations that go against their wishes. They see evil where there is none, and perceive small evils as great ones. They encompass good with evil, interpreting everything as evil, hence the name 'reversal'. A person with perverse ignorance (moha) is unaware of acquiring evil within good, and does not recognize the loss of good within evil; therefore, this is called perverse ignorance and reversal. Secondly, the mind is aided by spirits, demons, and devils: as long as all Buddhas, Bodhisattvas, and worldly followers agree with their mind, it is the mind aided by spirits, demons, and devils. Fourthly, all Sutras, Vinayas, and Shastras constantly and purely speak of reversal: as long as all scriptures only say that reversed beings are evil and do not say they are good, it is called all Sutras, Vinayas, and Shastras constantly and purely speaking of reversal. Fifthly, the seven kinds of distinct evil reversals: firstly, the Three Vehicles (triyāna), named the Third Vehicle. Secondly, the Three Classes: those destined for rightness (niyata-rāśi), those not destined (aniyata-rāśi), and those destined for wrongness (mithyātva-niyata-rāśi). Thirdly, Dharma-speaking: speaking profound Mahayana meaning for Bodhisattvas, speaking shallow meaning for Shravakas, and speaking worldly meaning for Icchantikas (icchantika). Fourthly, metaphorical speaking: one is like being destined to not die, two is being uncertain between life and death, three is being destined to die and medicine cannot save them. Fifthly, shameless Sangha. Sixthly, the first person in the Ganges River is named 'constantly submerged'. Seventhly, the most Avīci (avīci) hell fruit. Sixthly, the six sections of scriptures say that the most reversals have five parts: firstly, all Buddhas do not save reversed beings with empty views and existent views. Having encountered immeasurable and boundless Buddhas, practicing the Six Perfections (ṣaṭ-pāramitā) at the Buddhas' places, due to learning the Buddha-dharma inappropriately and slandering the Buddha, Dharma, and Sangha, they cannot avoid falling into all the Avīci hells in the ten directions; all Buddhas cannot save them. Secondly, all Dharmas cannot save in two ways: one is that both Mahayana and Hinayana each recite 84,000 Dharma collections, but due to one thought of disliking others learning the twelve Dhuta (dhūta) Bhikshus (bhikṣu), that much good root is extinguished, and they all fall into Avīci hell, as the Mahasamghata Sutra says. Two is that reciting the twelve divisions of scriptures does not avoid slandering the Buddha, and they fall into all the Avīci hells in the ten directions in their present body, as the Nirvana Sutra says. Therefore, it is called all Dharmas cannot save. Thirdly, all Sangha cannot save. Fourthly, all beings cannot save. Having saved six hundred and forty million trillion disciples, and further saved ninety-six kinds of heretical outsiders, turning
心向涅槃不免墮十方一切阿鼻地獄。五者一切斷惡修善不救。大精進大持戒大懺悔。大不自是非他不自高輕他。非佛弟子是無慚無愧僧攝。七者十一部經說邪盡顛倒。十一部經者。一者迦葉經。二者如大集月藏分經說明法藏盡品正法悉滅。三者如阿含經說正法藏盡。四者如大方廣十輪經說一切人民皆悉起于斷常。五者如薩遮尼乾子經說一切眾生皆悉起於三種顛倒。六者如摩訶摩耶經第二卷說文。當佛滅度一千年已后。唯有兩個比丘學作不凈觀正坐禪不起高下彼此是非心。七者如大般涅槃經說。末法世時一闡提及五逆罪如大地土。八者最妙勝定經。九者大云經。十者佛藏經說正人唯有一人兩人。十一者觀佛三昧海經。八者四部經說出顛倒。一者摩訶衍經說三毒顛倒。二者勝鬘經說二見顛倒。三者薩遮尼乾子經說三種顛倒。一非法貪心。於十不善道生於樂心。二者顛倒貪心。由因自力得依時節。得諸財物不生知足心。方便求他財。是名顛倒貪心。三者邪法羅網之所纏心於非法中生是法想。于非義中生是義想。于末世時非是智者所作言論作正論想。是名邪法羅網之所纏心。四者涅槃經說種種顛倒。九者兩部經說純顛倒。一像法決疑經說。過千年被像法之時。諸比丘比丘尼優婆塞優婆夷所作眾善求名求利。無有一念作出世心。
【現代漢語翻譯】 現代漢語譯本 心向涅槃（Nirvana，佛教術語，指解脫）反而會墮入十方一切阿鼻地獄（Avici Hell，佛教中最底層的地獄）。 第五種是，一切斷惡修善的行為都無法救贖。因為他們只是大精進、大持戒、大懺悔，卻不能做到不自以為是，不貶低他人，不自高自大，不輕視他人。他們不是佛的弟子，是無慚無愧的僧團所攝受的。 第七種是，十一部經典所說的邪見和顛倒。這十一部經典是：一、《迦葉經》（Kasyapa Sutra）；二、如《大集月藏分經》（Mahasamghata-candragarbha Sutra）說明法藏（Dharma Treasury，佛法的寶藏）將盡，正法（True Dharma，正確的佛法）全部滅亡；三、如《阿含經》（Agama Sutra）說正法藏將盡；四、如《大方廣十輪經》（Mahavaipulya-dasacakra Sutra）說一切人民都生起斷見和常見；五、如《薩遮尼乾子經》（Satyaka Nigantha Sutra）說一切眾生都生起三種顛倒；六、如《摩訶摩耶經》（Mahamaya Sutra）第二卷所說，當佛滅度一千年以後，只有兩個比丘學習作不凈觀（impure contemplation，佛教禪修方法），端正坐禪，不起高下彼此是非之心；七、如《大般涅槃經》（Mahaparinirvana Sutra）說，末法時代，一闡提（Icchantika，斷絕善根的人）和犯五逆罪（five heinous crimes，殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的人如大地之土一樣多；八、《最妙勝定經》；九、《大云經》（Mahamegha Sutra）；十、《佛藏經》（Buddha Pitaka Sutra）說正人只有一兩個人；十一、《觀佛三昧海經》（Buddha Samadhi Sagar Sutra）。 第八種是，四部經典所說出現的顛倒。一、《摩訶衍經》（Mahayana Sutra）說三毒（three poisons，貪嗔癡）顛倒；二、《勝鬘經》（Srimala Sutra）說二見（two views，常見和斷見）顛倒；三、《薩遮尼乾子經》說三種顛倒：一、對非法生起貪心，在十不善道（ten unwholesome actions，殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）中生起快樂之心；二、顛倒的貪心，因為自己的力量，依靠時節，得到各種財物卻不生知足之心，想方設法求取他人財物，這叫做顛倒的貪心；三、被邪法羅網所纏繞的心，在非法中生起是法的想法，在非義中生起是義的想法，在末世之時，把不是智者所作的言論當作正確的言論，這叫做被邪法羅網所纏繞的心；四、《涅槃經》（Nirvana Sutra）說種種顛倒。 第九種是，兩部經典所說純粹的顛倒。一、《像法決疑經》（Saddharma-pratirupaka-viniscaya Sutra）說，過了千年進入像法時代（semblance dharma period，佛法衰微的時期），諸比丘（bhikkhu，男性出家人）、比丘尼（bhikkhuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）所作的各種善事都是爲了求名求利，沒有一念是作出世之心。
【English Translation】 English version Aspiring to Nirvana (liberation) does not prevent one from falling into all the Avici Hells (the deepest hell in Buddhism) in the ten directions. Fifth, all efforts to cease evil and cultivate good are of no avail. This is because they only engage in great diligence, great adherence to precepts, and great repentance, but fail to be free from self-righteousness, belittling others, arrogance, and looking down on others. They are not disciples of the Buddha, but are embraced by shameless and unashamed sangha (community of monks). Seventh, the perverted views and inversions spoken of in the eleven sutras. These eleven sutras are: 1. Kasyapa Sutra; 2. As the Mahasamghata-candragarbha Sutra explains, the Dharma Treasury (the treasure of the Dharma) will be exhausted, and the True Dharma (the correct Dharma) will completely perish; 3. As the Agama Sutra says, the Dharma Treasury will be exhausted; 4. As the Mahavaipulya-dasacakra Sutra says, all people will give rise to views of permanence and annihilation; 5. As the Satyaka Nigantha Sutra says, all sentient beings will give rise to three inversions; 6. As the second volume of the Mahamaya Sutra says, after one thousand years from the Buddha's Parinirvana (the Buddha's passing), only two bhikkhus (monks) will study impure contemplation (a Buddhist meditation practice), sit upright in meditation, and not give rise to thoughts of superiority, inferiority, or right and wrong; 7. As the Mahaparinirvana Sutra says, in the degenerate age, Icchantikas (those who have severed their roots of goodness) and those who commit the five heinous crimes (matricide, patricide, killing an Arhat, injuring a Buddha, and creating schism in the Sangha) will be as numerous as the soil of the earth; 8. The Most Excellent Samadhi Sutra; 9. The Mahamegha Sutra; 10. The Buddha Pitaka Sutra says that there are only one or two righteous people; 11. The Buddha Samadhi Sagar Sutra. Eighth, the inversions mentioned in the four sutras. 1. The Mahayana Sutra speaks of the inversions of the three poisons (greed, hatred, and delusion); 2. The Srimala Sutra speaks of the inversions of the two views (the view of permanence and the view of annihilation); 3. The Satyaka Nigantha Sutra speaks of three inversions: first, giving rise to greed for what is unlawful, and finding pleasure in the ten unwholesome actions (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views); second, inverted greed, because of one's own strength, relying on the season, obtaining various possessions but not giving rise to contentment, devising ways to seek the wealth of others, this is called inverted greed; third, a mind entangled in the net of evil doctrines, giving rise to the thought that what is unlawful is the Dharma, giving rise to the thought that what is meaningless is meaningful, and in the degenerate age, taking the words of those who are not wise as correct speech, this is called a mind entangled in the net of evil doctrines; fourth, the Nirvana Sutra speaks of various inversions. Ninth, the pure inversions mentioned in the two sutras. 1. The Saddharma-pratirupaka-viniscaya Sutra says that after a thousand years, when the semblance dharma period (the period of decline of the Dharma) arrives, all the good deeds done by bhikkhus (monks), bhikkhunis (nuns), upasakas (male lay practitioners), and upasikas (female lay practitioners) are for the sake of seeking fame and gain, and not a single thought is given to transcending the world.
二如佛藏經說。增上慢比丘無有一念求涅槃心。但使無有一念出世心求涅槃心。即是純顛倒。十者兩部經說常顛倒。一常沒。二常行惡。三常為無明所纏繞。四其心顛倒常錯謬。五常污身口。此五段如涅槃經說。六心常遠離棄捨真實一切法味。七常為煩惱及諸邪見惑網所覆歸依六師傷罷聖道。八常行誹謗語。此三段如十論經說。十一者三十二種偏病。自他俱見真正住持佛法自利利他顛倒于內有三十二。總有二四一五二六一七。一四者名想忘想不凈說法。二四者依人依語依識依不了義經。一五者一者自他。自身唯見其好。他身唯見其惡。二者上下。空見有見眾生唯欲得學上佛法不肯學下佛法。三者普別。唯樂學別法不行普法。四者善惡。唯斷善外惡不斷善內惡。唯修惡外善不修惡內善。五者自利利他。唯行自利不行利他。一六者一名聞。二利養。三徒眾。四多聞。五勢力。六勝他。二六者一貪。二瞋。三癡。四神鬼魔。五空見。六有見。一七者一深賞罰眾僧打罵繫縛。及遣還俗滅一切三寶盡。二者邪正雜亂盡。三一切善天龍八部出國盡。四一切惡天龍神鬼魔等競入其國而住。滅三寶殺眾生令一切眾生悉作一切惡盡。設有少分修善眾生惡魔入心為作留難破心而死。五使一切有緣佛法不相當盡。六一切根機不相當盡。七一切
【現代漢語翻譯】 現代漢語譯本 二、如《佛藏經》所說，增上慢（未證得聖果卻自以為證得）的比丘沒有一念想要尋求涅槃（寂滅）的心。只要沒有一念想要出世間、尋求涅槃的心，那就是純粹的顛倒。
十、兩部經（指《佛藏經》和《涅槃經》）所說，常顛倒有十種：一、常常沉沒于生死輪迴；二、常常行惡；三、常常被無明（對事物真相的迷惑）所纏繞；四、其心顛倒，常常錯謬；五、常常污染身口。這五段如《涅槃經》所說。
六、心常常遠離、拋棄真實一切法的滋味；七、常常被煩惱以及各種邪見、迷惑之網所覆蓋，歸依六師外道，傷害、停止聖道；八、常常行誹謗之語。這三段如《十論經》所說。
十一、三十二種偏頗的毛病：自己和他人所見，對於真正住持佛法、自利利他的行為，內心有三十二種顛倒。總共有二四一五二六一七。
一四者：名想忘想，以不凈之法說法。
二四者：依人、依語、依識、依不了義經。
一五者：一者自他，自身唯見其好，他身唯見其惡；二者上下，空見有見眾生唯欲得學上佛法，不肯學下佛法；三者普別，唯樂學別法，不行普法；四者善惡，唯斷善外之惡，不斷善內之惡，唯修惡外之善，不修惡內之善；五者自利利他，唯行自利，不行利他。
一六者：一名聞，二利養，三徒眾，四多聞，五勢力，六勝他。
二六者：一貪，二瞋，三癡，四神鬼魔，五空見，六有見。
一七者：一、深深地賞罰眾僧，打罵繫縛，以及遣還俗，滅一切三寶（佛、法、僧）盡；二、邪正雜亂盡；三、一切善天龍八部出國盡；四、一切惡天龍神鬼魔等競相進入其國而住，滅三寶，殺眾生，令一切眾生都作一切惡盡。即使有少部分修善的眾生，惡魔也會入心，為他們設定障礙，破壞他們的善心而死；五、使一切有緣佛法的人不相應盡；六、一切根機不相應盡；七、一切
【English Translation】 English version II. As stated in the Buddha-pitaka Sutra (Fo zang jing), a bhikshu (Buddhist monk) with increased arrogance (thinking he has attained enlightenment when he has not) does not have a single thought of seeking Nirvana (liberation). As long as there is not a single thought of wanting to transcend the world and seek Nirvana, that is purely inverted.
X. Two sets of scriptures (referring to the Buddha-pitaka Sutra and the Nirvana Sutra) state that there are ten types of constant inversions: 1. Constantly submerged in the cycle of birth and death; 2. Constantly engaging in evil deeds; 3. Constantly entangled by ignorance (avidya, delusion about the true nature of reality); 4. Their minds are inverted and often mistaken; 5. Constantly defiling body and speech. These five sections are as stated in the Nirvana Sutra.
- The mind constantly distances itself from and abandons the taste of the true Dharma (teachings); 7. Constantly covered by afflictions (kleshas) and various wrong views, the net of delusion, taking refuge in the six heretical teachers, harming and stopping the holy path; 8. Constantly engaging in slanderous speech. These three sections are as stated in the Ten Treatises Sutra (Shi lun jing).
XI. Thirty-two kinds of biased faults: What oneself and others see, regarding the true upholding of the Buddha-dharma (Buddha's teachings), actions that benefit oneself and others, there are thirty-two kinds of inversions within the mind. In total, there are two fours, one five, two sixes, and one seven.
One four: Name and thought forgetfulness, speaking the Dharma with impure methods.
Two fours: Relying on people, relying on words, relying on consciousness, relying on sutras with incomplete meanings.
One five: 1. Self and others, only seeing the good in oneself and only seeing the evil in others; 2. High and low, beings with views of emptiness and existence only want to learn the higher Buddha-dharma, unwilling to learn the lower Buddha-dharma; 3. Universal and particular, only enjoying learning particular methods, not practicing universal methods; 4. Good and evil, only cutting off external evil, not cutting off internal evil, only cultivating external good, not cultivating internal good; 5. Self-benefit and benefiting others, only practicing self-benefit, not practicing benefiting others.
One six: 1. Fame; 2. Profit and offerings; 3. Disciples; 4. Extensive learning; 5. Power; 6. Surpassing others.
Two sixes: 1. Greed; 2. Anger; 3. Ignorance; 4. Gods, ghosts, and demons; 5. View of emptiness; 6. View of existence.
One seven: 1. Deeply rewarding and punishing the Sangha (Buddhist community), beating, scolding, binding, and sending them back to lay life, destroying all the Three Jewels (Triratna: Buddha, Dharma, Sangha) completely; 2. Evil and righteousness are completely mixed up; 3. All good Devas (gods) and the Eight Divisions of non-human beings leave the country completely; 4. All evil Devas, dragons, gods, ghosts, demons, etc., compete to enter and reside in that country, destroying the Three Jewels, killing sentient beings, causing all sentient beings to commit all kinds of evil completely. Even if there are a small number of sentient beings who cultivate goodness, evil demons will enter their minds, set up obstacles for them, destroy their good intentions, and cause them to die; 5. Causing all those who have affinity with the Buddha-dharma to not be in accordance completely; 6. All capacities and potentials are not in accordance completely; 7. All
藥病不相當盡。十二者滅三寶成三災盡顛倒。今上二義為救闡提回向一乘兼順三乘。于理有順。故錄附之。如來藏義者。依大方等如來藏經。我以佛眼觀一切眾生。諸煩惱中有如來智如來眼如來身。結跏趺坐儼然不動。一舉彼天眼觀未敷華內有如來身結跏趺坐。明如來藏本性具德喻。二譬如淳蜜在嚴樹中無數群峰圍繞守護。有人巧智除蜂取蜜。明本德去染成凈喻。三譬如粳糧米未離皮糩貧愚輕賤。謂為可棄除蕩既精常為御用。明藏在染同愚異凈喻。四譬如真金墮不凈處隱沒不現。經歷年載真金不壞。明藏在染難壞喻。五譬如貧家有珍寶藏寶不能言我在於此。又無語者不能開發。明藏在染闕緣喻。六譬如庵羅果內種不壞種之於地成大樹王。明藏德會緣成果喻。七譬如有人持真金像行諸他國。經于險路懼遭劫奪。裹以弊物令無識者棄捐曠野。人謂不凈。有天眼者知有真像即為出之令他禮敬。明真德除染生信喻。八譬如女人貧賤醜陋而懷貴子經歷多時人謂賤想。明轉想會真成智喻。九譬如鑄師鑄真金像既鑄成已外雖燋黑內像不變。開摸出像金色見曜。明反染歸真應體喻。佛性義者略有十種。謂體性．因性．果性．業性．相應性．行性．時差別性遍處性不變性無差別性。依佛性論小乘諸部解執不同。若依分別部說一切凡聖眾生
【現代漢語翻譯】 現代漢語譯本： 藥物和疾病不相適應，十二因緣斷滅，三寶（佛、法、僧）衰敗，形成水、火、風三種災難，一切都顛倒錯亂。現在以上兩種意義，是爲了救度斷善根的闡提（icchantika，不信佛法的人），迴向於一佛乘，兼顧順應三乘（聲聞乘、緣覺乘、菩薩乘）。在道理上是順暢的，所以記錄並附在這裡。
如來藏（Tathāgatagarbha）的意義是：依據《大方等如來藏經》，我用佛眼觀察一切眾生，在各種煩惱之中，有如來的智慧、如來的眼睛、如來的身體，結跏趺坐，端正不動。就像天眼觀察未開放的蓮花中，有如來的身體結跏趺坐一樣。這說明如來藏本性具足功德的比喻。
第二，譬如純凈的蜂蜜在嚴密的樹洞中，被無數的蜂群圍繞守護。有人憑藉巧妙的智慧，除去蜂群取得蜂蜜。這說明本具的功德去除染污，成就清凈的比喻。
第三，譬如糙米未脫離外殼，貧窮愚昧的人輕賤它，認為可以丟棄。經過舂搗精細后，常常被帝王食用。這說明如來藏在染污中，與愚人相同，與清凈者不同的比喻。
第四，譬如真金掉落在不乾淨的地方，隱藏埋沒不顯現。經歷多年，真金也不會損壞。這說明如來藏在染污中，難以損壞的比喻。
第五，譬如貧窮人家有珍寶埋藏，寶藏不能自己說『我在這裡』，又沒有人告訴他們，不能被開發出來。這說明如來藏在染污中，缺少因緣的比喻。
第六，譬如庵羅果（āmra，芒果）內的種子不壞，將它種在地上，能長成高大的樹王。這說明如來藏的功德會合因緣，成就果報的比喻。
第七，譬如有人拿著真金佛像，行走在其他國家。經過危險的道路，害怕遭到搶劫，用破舊的物品包裹起來，讓沒有見識的人丟棄在曠野。人們認為是不乾淨的東西。有天眼的人知道里面有真金佛像，就把它取出來，讓人們禮敬。這說明真實的功德去除染污，產生信心的比喻。
第八，譬如女人貧窮醜陋，卻懷有尊貴的孩子，經過很長時間，人們都認為是低賤的想法。這說明轉變想法，會合真實，成就智慧的比喻。
第九，譬如鑄造工匠鑄造真金佛像，鑄造完成後，外面雖然焦黑，但裡面的佛像沒有改變。打開模子取出佛像，金色的光芒顯現出來。這說明從染污返回真實，應合本體的比喻。
佛性（Buddhadhātu）的意義，大致有十種，即體性、因性、果性、業性、相應性、行性、時差別性、遍處性、不變性、無差別性。依據《佛性論》，小乘（Hinayana）的各個部派解釋和執著不同。如果依據分別部（Vibhajyavāda）的說法，一切凡夫和聖人
【English Translation】 English version: Medicines and diseases are not always compatible. The twelve links of dependent origination are extinguished, the Three Jewels (Buddha, Dharma, Sangha) decline, and the three calamities of water, fire, and wind arise, causing everything to be inverted and chaotic. The above two meanings are now presented to save the icchantikas (those who have severed their roots of goodness and do not believe in Buddhism), to turn them towards the One Buddha Vehicle, while also accommodating the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). This is reasonable in principle, so it is recorded and appended here.
The meaning of the Tathāgatagarbha (Buddha-nature) is: According to the Tathāgatagarbha Sūtra, I observe all sentient beings with my Buddha-eye. Within their various afflictions, there is the wisdom of the Tathāgata, the eye of the Tathāgata, and the body of the Tathāgata, sitting in the lotus position, upright and unmoving. It is like observing with a divine eye that within an unopened lotus flower, there is the body of the Tathāgata sitting in the lotus position. This illustrates the analogy of the Tathāgatagarbha inherently possessing virtues.
Second, it is like pure honey in a secure tree hollow, surrounded and guarded by countless swarms of bees. Someone with skillful wisdom removes the bees and obtains the honey. This illustrates the analogy of inherent virtues being purified by removing defilements.
Third, it is like unhusked rice, which is despised by the poor and ignorant, who consider it disposable. After being husked and refined, it is often used by emperors. This illustrates the analogy of the Tathāgatagarbha being the same as the ignorant in defilement, but different from the pure.
Fourth, it is like genuine gold falling into an unclean place, hidden and not visible. Even after many years, the genuine gold will not be destroyed. This illustrates the analogy of the Tathāgatagarbha being difficult to destroy in defilement.
Fifth, it is like a poor family having a hidden treasure, but the treasure cannot say, 'I am here,' and no one tells them about it, so it cannot be discovered. This illustrates the analogy of the Tathāgatagarbha lacking the necessary conditions in defilement.
Sixth, it is like the seed within an āmra (mango) fruit, which does not decay. When planted in the ground, it can grow into a large tree king. This illustrates the analogy of the Tathāgatagarbha's virtues meeting the conditions and resulting in fruition.
Seventh, it is like someone carrying a genuine gold statue through other countries. Passing through dangerous roads, fearing robbery, they wrap it in tattered rags, causing the ignorant to discard it in the wilderness. People consider it unclean. Someone with a divine eye knows there is a genuine gold statue inside, so they retrieve it and have people pay homage to it. This illustrates the analogy of genuine virtues removing defilements and generating faith.
Eighth, it is like a woman who is poor and ugly, but is pregnant with a noble child. After a long time, people still think of her as lowly. This illustrates the analogy of transforming thoughts, uniting with reality, and achieving wisdom.
Ninth, it is like a craftsman casting a genuine gold statue. After it is cast, the outside is scorched black, but the statue inside remains unchanged. When the mold is opened and the statue is taken out, the golden light is revealed. This illustrates the analogy of returning from defilement to reality, corresponding to the essence.
The meaning of Buddhadhātu (Buddha-nature) roughly has ten aspects, namely: essence-nature, cause-nature, effect-nature, action-nature, corresponding-nature, practice-nature, time-difference-nature, pervasive-nature, unchanging-nature, and non-differentiated-nature. According to the Buddhadhātu Śāstra, the various schools of the Hinayana (Smaller Vehicle) have different interpretations and attachments. According to the Vibhajyavāda (Distinction Theory) school, all ordinary beings and sages
並以空為其本。所以凡聖眾生皆從空出故。空是佛性。佛性者即大涅槃。若依毗曇薩婆多等諸部說者則一切眾生無有性得佛性。但有修得佛性。分別眾生有三種。一定無佛性永不得涅槃。是闡提犯重禁者。二不定有無。若修時則得。不修不得。是賢善共位以上人故。三定有佛性。即三乘人。一聲聞。從苦忍以上即得佛性。二獨覺。從世第一法以上即得佛性。三者菩薩。十回向以上是不退位得於佛性。問。依仁王經言三賢十聖忍中行唯佛一人能盡原。又論云。十解已上已聖人。今十回向已上得佛性云。何諸經論不同。答。此等不同為有情機欲各別隨一義說。宜可準之配釋。此佛性論初約小乘及迴心初教說。若后破執成正義即是終教即一切眾生皆有佛性。依二空所顯真如是也。大乘涅槃經四句佛性者。非小乘義中及初回心人作四句義。即是頓教終教佛性及大般涅槃。仍非一乘別教義也。四句義者。或有佛性。闡提人有。善根人無。謂約行辯性也。或有佛性。善根人有。闡提人無。謂約位辯性也。或有佛性。二人俱有。謂約因辨性也。或有佛性。二人俱無。約果辯性也。問。闡提之義斷現善根因。何有行善性。答。此約位語。此世生善根可救者有現行善性。他世生善根現不可救者有行因種子。此義不同聲聞宗。此之四位皆具
【現代漢語翻譯】 現代漢語譯本 並且以空性為其根本。所以一切凡夫、聖賢眾生都從空性中產生。所以，空性就是佛性（Buddha-nature）。佛性就是大涅槃（Mahā-nirvāṇa）。如果依照毗曇（Abhidharma）、薩婆多部（Sarvāstivāda）等各部的說法，那麼一切眾生都沒有先天具有的佛性，只有通過修行才能獲得佛性。分別眾生有三種：第一種是決定沒有佛性，永遠無法得到涅槃，這是指一闡提（icchantika，斷善根者）和犯了嚴重禁戒的人。第二種是不確定有沒有佛性，如果修行就能得到，不修行就得不到，這是指賢善共位以上的修行人。第三種是決定有佛性，即三乘（triyāna）人：一是聲聞（Śrāvaka），從苦忍（kṣānti）以上就得到佛性；二是獨覺（Pratyekabuddha），從世第一法（laukikāgradharma）以上就得到佛性；三是菩薩（Bodhisattva），十回向（daśa pariṇāmanā）以上是不退轉位，得到佛性。 問：依照《仁王經》（Renwang jing）所說，三賢十聖在忍位中修行，只有佛一人能夠完全窮盡其源。又論中說，十解（daśa vimokṣa）以上已經是聖人。現在說十回向以上得到佛性，為什麼各經論的說法不同？ 答：這些說法不同，是因為眾生的根機和願望各有差別，所以只是隨順一種意義而說，應該根據具體情況來理解和解釋。這部《佛性論》最初是按照小乘（Hinayana）以及迴心向大乘的初學者的觀點來說的。如果後來破除執著，成就正義，那就是終教（perfect teaching）的觀點，即一切眾生都有佛性。這是依據二空（emptiness of self and emptiness of dharma）所顯現的真如（tathatā）。大乘《涅槃經》（Mahāparinirvāṇa-sūtra）中的四句佛性，不是小乘的意義，也不是初回心向大乘的人所作的四句義，而是頓教（sudden teaching）、終教的佛性以及大般涅槃，仍然不是一乘（ekayāna）別教（distinct teaching）的意義。四句義是：或者有佛性，一闡提人有，有善根的人沒有，這是從行為方面來辨別自性；或者有佛性，有善根的人有，一闡提人沒有，這是從果位方面來辨別自性；或者有佛性，二者都有，這是從因地方面來辨別自性；或者有佛性，二者都沒有，這是從果地方面來辨別自性。 問：一闡提的意義是斷絕了現在的善根因，為什麼會有行善的自性？ 答：這是從果位上來說的。此世生起善根可以救度的人，有現行的善性；他世生起善根現在不可救度的人，有行善的種子。這個意義不同於聲聞宗。這四種情況都具備。
【English Translation】 English version And takes emptiness as its basis. Therefore, all sentient beings, both ordinary and enlightened, originate from emptiness. Thus, emptiness is Buddha-nature. Buddha-nature is Mahā-nirvāṇa (Great Nirvana). According to the Abhidharma (scholastic treatises) and Sarvāstivāda (a school of early Buddhism) and other schools, all sentient beings do not inherently possess Buddha-nature; they can only attain it through cultivation. Sentient beings are classified into three types: first, those who are definitely without Buddha-nature and can never attain Nirvana, referring to icchantikas (those who have severed their roots of goodness) and those who have violated severe precepts; second, those whose possession of Buddha-nature is uncertain—they can attain it if they cultivate, but not if they don't, referring to practitioners above the stage of shared virtue; third, those who definitely possess Buddha-nature, namely, those of the three vehicles (triyāna): first, Śrāvakas (Hearers), who attain Buddha-nature from the stage of kṣānti (forbearance) onwards; second, Pratyekabuddhas (Solitary Buddhas), who attain Buddha-nature from the stage of laukikāgradharma (the highest mundane dharma) onwards; third, Bodhisattvas, who attain Buddha-nature in the stage of non-retrogression from the ten pariṇāmanās (transfer of merit). Question: According to the Renwang jing (Sutra of Humane Kings), among the three sages and ten saints practicing in the stage of forbearance, only the Buddha can fully exhaust its source. Furthermore, it is said that those above the ten vimokṣas (liberations) are already saints. Now it is said that those above the ten pariṇāmanās attain Buddha-nature. Why are the statements in various sutras and treatises different? Answer: These statements differ because sentient beings have different capacities and desires, so they are spoken according to one particular meaning. They should be interpreted and explained accordingly. This Treatise on Buddha-nature initially speaks from the perspective of the Hinayana (Smaller Vehicle) and those who initially turn their minds towards the Mahayana (Greater Vehicle). If, later, attachments are broken and right meaning is achieved, then it is the perspective of the perfect teaching, namely, that all sentient beings possess Buddha-nature. This is based on the tathatā (suchness) revealed by the two emptinesses (emptiness of self and emptiness of dharma). The four phrases regarding Buddha-nature in the Mahāparinirvāṇa-sūtra (Great Nirvana Sutra) do not represent the meaning of the Hinayana, nor do they represent the four phrases made by those who initially turn their minds towards the Mahayana. Rather, they represent the Buddha-nature of the sudden teaching and the perfect teaching, as well as the Great Nirvana, which is still not the meaning of the distinct teaching of the one vehicle (ekayāna). The four phrases are: either there is Buddha-nature, which icchantikas have but those with roots of goodness do not, referring to distinguishing nature from the perspective of conduct; or there is Buddha-nature, which those with roots of goodness have but icchantikas do not, referring to distinguishing nature from the perspective of stage; or there is Buddha-nature, which both have, referring to distinguishing nature from the perspective of cause; or there is Buddha-nature, which neither have, referring to distinguishing nature from the perspective of result. Question: The meaning of icchantika is that they have severed the cause of present roots of goodness. Why would they have the nature of performing good deeds? Answer: This is spoken from the perspective of stage. Those who generate roots of goodness in this life and can be saved have the present nature of performing good deeds. Those who generate roots of goodness in other lives and cannot be saved now have the seeds of the cause of performing good deeds. This meaning is different from the Śrāvaka school. All four situations are present.
性得及修得二佛性也。何以故。此之二性同於信解凈心處說故。相由成故也。性得及修得二種佛性非初非中后。前中后取故。又驗經文如來藏為直進菩薩機說。佛性為淳熟聲聞機說。此中所明如來藏佛性雖約諸義差別不同皆是同教一乘義也。何以故。為成普法故。普法所成故。
四十九四宗義。初地請分后釋
問。大論教中明四宗義。義相云何。答。西域名悉檀。此翻名宗悉檀有四。一世界悉檀。世者時。界者分界也。理法起於時分故名世界悉檀。二各各為人悉檀。據機欲上下成彼所說正理分齊故名為人悉檀。三對治悉檀。據惑明治勝沈在用。約用顯治分齊故名對治悉檀。四第一義悉檀者。總攝一切十二部經八萬法藏等皆是真實無相違背。順理中極名第一義悉檀。云何名世界悉檀義。有法從因緣和合故有。無別性。譬如車轅軸輻輞等。和合故有。無別車也。人亦如是。五眾和合故有。無別人等也。世界故有。第一義故無。以五眾因緣有故有人。譬如乳色香味觸因緣有故。若乳實無乳因緣亦應無。今乳因緣實有故乳亦應有。非如一人第二頭第三手無因緣而有假名。如是等相名為世界悉檀。云何名各各為人悉檀。觀人心行而為說法。於一事中或聽不聽。如為不信罪福墮滅見者為說雜生世間雜觸雜受。計有我有
【現代漢語翻譯】 現代漢語譯本 性得（本性具有的）及修得（通過修行獲得的）是兩種佛性。為什麼這麼說呢？因為這兩種佛性在『信解凈心』之處所說的內容是相同的，因為它們的相是由因緣成就的。性得和修得這兩種佛性，並非是初、中、後任何一個階段所獨有的，因為它們貫穿了前、中、后三個階段。此外，考察經文可知，如來藏（Tathagatagarbha）是為根機銳利的菩薩所說，而佛性是為根機成熟的聲聞（Sravaka）所說。這裡所闡明的如來藏和佛性，雖然在各種意義上有所差別，但都是同教一乘（Ekayana）的教義。為什麼這麼說呢？爲了成就普遍之法，因為普遍之法所成就的。
四十九、四宗義。初地請問，後文解釋。
問：大論（Mahayana-samgraha）的教義中闡明了四宗義（Catus-pratisarana），其意義和相狀是怎樣的？答：西域（Western Regions）的『悉檀』（Siddhanta），翻譯過來叫做『宗悉檀』，有四種。一是世界悉檀（Lokasamvrti-satya）。『世』指的是時間，『界』指的是分界。理法產生於時間和分界，所以叫做世界悉檀。二是各各為人悉檀（Purusa-pratisarana-satya）。根據眾生的根機和慾望的上下差別，成就他們所說的正理分齊，所以叫做各各為人悉檀。三是對治悉檀（Pratipaksa-pratisarana-satya）。根據煩惱的輕重，來確定對治方法的勝劣，並根據對治方法的作用來顯明其分齊，所以叫做對治悉檀。四是第一義悉檀（Paramartha-satya）。總攝一切十二部經（Dvadasanga-buddhavacana）、八萬法藏（Caturasiti-dharma-skandha）等，都是真實不相違背的，順應真理的中道，達到極致，叫做第一義悉檀。什麼是世界悉檀的意義呢？有的法是從因緣和合而產生的，沒有獨立的自性。譬如車子的車轅、車軸、車輻、車輞等，是和合在一起才有的，沒有獨立的車子。人也是這樣，五蘊和合在一起才有的，沒有獨立的人等等。從世俗的角度來說是有的，從第一義的角度來說是沒有的。因為五蘊因緣和合而有，所以才有人。譬如乳的色、香、味、觸是因緣和合而有的。如果乳的實體不存在，那麼乳的因緣也應該不存在。現在乳的因緣真實存在，所以乳也應該存在。不像一個人的第二個頭、第三隻手，沒有因緣而有假名。像這樣的相狀叫做世界悉檀。什麼是各各為人悉檀呢？觀察人的心行而為他說法。對於一件事，或者聽從，或者不聽從。比如為不相信罪福報應、認為會墮落滅亡的人，說雜生世間、雜觸雜受。認為有我（Atman）存在。
【English Translation】 English version 『Nature-obtained』 (inherently possessed) and 『cultivation-obtained』 (acquired through practice) are two types of Buddha-nature. Why is this so? Because these two natures are the same in what is said in the 『place of pure mind of faith and understanding,』 because their characteristics are accomplished by conditions. These two types of Buddha-nature, nature-obtained and cultivation-obtained, are not unique to the beginning, middle, or end stages, because they permeate the previous, middle, and subsequent stages. Furthermore, examining the sutra texts, the Tathagatagarbha (Womb of the Thus Come One) is taught for Bodhisattvas with sharp faculties, while Buddha-nature is taught for Sravakas (Hearers) with mature faculties. The Tathagatagarbha and Buddha-nature elucidated here, although differing in various meanings, are both teachings of the One Vehicle (Ekayana) of the same teaching. Why is this so? In order to accomplish the universal Dharma, because it is accomplished by the universal Dharma.
Forty-nine: The meaning of the Four Tenets. The question is asked in the first ground, and explained later.
Question: In the teachings of the Mahayana-samgraha (Great Vehicle Compendium), the meaning of the Four Tenets (Catus-pratisarana) is elucidated. What is their meaning and appearance? Answer: The 『Siddhanta』 (established doctrine) of the Western Regions, translated, is called 『Tenet-Siddhanta,』 and there are four types. First is the Lokasamvrti-satya (Worldly Conventional Truth). 『World』 refers to time, and 『boundary』 refers to division. The principles and laws arise from time and division, so it is called Worldly Conventional Truth. Second is the Purusa-pratisarana-satya (Truth According to Individual Beings). According to the differences in the faculties and desires of beings, it accomplishes the proper boundaries of the principles they speak of, so it is called Truth According to Individual Beings. Third is the Pratipaksa-pratisarana-satya (Truth of Counteracting Defilements). According to the severity of afflictions, it determines the superiority or inferiority of the methods of counteraction, and according to the function of the methods of counteraction, it reveals their boundaries, so it is called Truth of Counteracting Defilements. Fourth is the Paramartha-satya (Ultimate Truth). It encompasses all the twelve divisions of the scriptures (Dvadasanga-buddhavacana), the eighty-four thousand Dharma-skandhas (Caturasiti-dharma-skandha), etc., all of which are true and not contradictory, conforming to the Middle Way of truth, reaching the ultimate, so it is called Ultimate Truth. What is the meaning of Worldly Conventional Truth? Some dharmas arise from the aggregation of conditions, without independent self-nature. For example, the axle, spokes, rim, etc., of a cart are only present when aggregated together; there is no independent cart. People are also like this; the five aggregates are aggregated together, and there is no independent person, etc. From the perspective of worldly convention, it exists; from the perspective of ultimate truth, it does not exist. Because the five aggregates are aggregated by conditions, there is a person. For example, the color, smell, taste, and touch of milk are aggregated by conditions. If the substance of milk did not exist, then the conditions for milk should also not exist. Now that the conditions for milk truly exist, then milk should also exist. It is not like a person's second head or third hand, which have false names without conditions. Such appearances are called Worldly Conventional Truth. What is Truth According to Individual Beings? Observing the mind and conduct of people and teaching them the Dharma accordingly. Regarding one matter, they may either listen or not listen. For example, for those who do not believe in the retribution of sin and merit and believe that they will fall and perish, one speaks of the world of mixed births, mixed contacts, and mixed sensations. They believe that there is a self (Atman).
神墮計常中者說無人得觸得受。云何名對治悉檀。有法對治則有。實性則無。不凈觀于貪慾病中名為善對治法。于瞋恚病中不名善非對治法。云何名第一義悉檀。諸佛辟支佛阿羅漢所行真實法不可破散。上三悉檀不通。此則通過一切。語言道斷。心行處滅。遍無所依。不示諸法。無初無中無後。不盡不壞此名第一義悉檀。上來宗義文在三乘。義通一乘。何以故。應法界故。法界義普成世界。總普成各各為人。總普成對治。總普成第一義。總若從門別小乘亦得分有也。
五十十二部經義。十藏品釋
問。十二部經教差別云何。答。詮理之教約十二部。一修多羅。此方云契經。二祇夜。此云重誦。三伽陀。此云不直說。四和伽羅那。此云受記。五憂陀那。此云無問自說。六尼陀那。此云因緣。七阿波陀那。此云譬喻。八伊帝目多伽。此云本事。九阇陀伽。此云本生。十毗佛略。此云方廣。十一阿浮陀達摩。此云未曾有。十二憂波提舍。此云論義經也。此教體性通二乘三乘。總有六種。一實。二實即空。三可似。四不可似似。五唯識。六真如。廣如經論。其十二部教若約乘論有其二義。一通相說。一乘三乘小乘皆有十二部。二若分別說者。一乘有一部。謂方廣部。有九部。謂無因緣譬喻及論義。如金剛身品說。
【現代漢語翻譯】 現代漢語譯本： 如果有人沉溺於認為事物是恒常的錯誤觀念中，並聲稱沒有人能夠觸及或體驗到空性，那麼什麼才能被稱為對治悉檀（Duìzhì xī tán，對治的原則）呢？當存在一種方法可以用來對治錯誤觀念時，這種方法就是存在的。但從實性的角度來看，這種方法並不存在。例如，在治療貪慾的疾病時，不凈觀（bù jìng guān，通過觀察身體的不凈來克服貪慾的修行方法）被稱為一種好的對治方法。但在治療瞋恚（chēn huì，憤怒）的疾病時，它就不是一種好的或有效的對治方法。 那麼，什麼才能被稱為第一義悉檀（Dì yī yì xī tán，終極真理的原則）呢？諸佛（zhū fó，所有覺悟的佛陀）、辟支佛（pì zhī fó，獨自覺悟者）和阿羅漢（ā luó hàn，已證得涅槃的修行者）所遵循的真實法是不可動搖和不可破壞的。前三種悉檀（sī tán，原則）並不完全包含真理，而第一義悉檀則貫穿一切。它超越了語言的表達，消滅了心的活動。它無所不在，無所依賴。它不展示任何事物，沒有開始，沒有中間，也沒有結束。它不會耗盡，也不會毀滅。這就是所謂的第一義悉檀。以上所說的宗義（zōng yì，教義）存在於三乘（sān shèng，聲聞乘、緣覺乘和菩薩乘）之中，但其意義貫通於一乘（yī shèng，唯一的成佛之道）。為什麼這麼說呢？因為它應合於法界（fǎ jiè，宇宙的真實本質）。法界的意義普遍地成就了世界。總體上普遍地成就了每個人，總體上普遍地成就了對治，總體上普遍地成就了第一義。總體上來說，如果從不同的角度來看，小乘（xiǎo shèng，小乘佛教）也可以從中獲得一部分。 五十十二部經義。十藏品釋 問：十二部經教（shí èr bù jīng jiào，佛教經典的十二種分類）的差別是什麼？ 答：詮釋真理的教義可以分為十二部： 一、修多羅（xiū duō luó，Sūtra）：此地（指中國）譯為契經（qì jīng，與真理相契合的經典）。 二、祇夜（qí yè，Geya）：此云重誦（chóng sòng，以詩歌形式重複敘述的經文）。 三、伽陀（qié tuó，Gāthā）：此云不直說（bù zhí shuō，以偈頌形式表達的經文）。 四、和伽羅那（hé qié luó nuó，Vyākaraṇa）：此云受記（shòu jì，佛陀對弟子未來成佛的預言）。 五、憂陀那（yōu tuó nuó，Udāna）：此云無問自說（wú wèn zì shuō，佛陀未經提問而自發宣說的經文）。 六、尼陀那（ní tuó nuó，Nidāna）：此云因緣（yīn yuán，敘述佛陀說法因緣的經文）。 七、阿波陀那（ā bō tuó nuó，Avadāna）：此云譬喻（pì yù，以比喻故事闡釋佛法的經文）。 八、伊帝目多伽（yī dì mù duō jiā，Itivṛttaka）：此云本事（běn shì，敘述佛陀及其弟子過去世事蹟的經文）。 九、阇陀伽（shé tuó jiā，Jātaka）：此云本生（běn shēng，敘述佛陀過去世的生平故事的經文）。 十、毗佛略（pí fó lüè，Vaipulya）：此云方廣（fāng guǎng，內容廣大的經文）。 十一、阿浮陀達摩（ā fú tuó dá mó，Adbhūta-dharma）：此云未曾有（wèi céng yǒu，記載佛陀及其弟子所顯現的神奇事蹟的經文）。 十二、憂波提舍（yōu bō tí shě，Upadeśa）：此云論義經（lùn yì jīng，以論議形式解釋佛法的經文）。 這些教義的體性貫通二乘（èr shèng，聲聞乘和緣覺乘）和三乘。總共有六種：一、實（shí，真實）；二、實即空（shí jí kōng，真實即是空性）；三、可似（kě sì，可以比擬）；四、不可似似（bù kě sì sì，不可比擬）；五、唯識（wéi shí，萬法唯識所現）；六、真如（zhēn rú，事物的真實本性）。詳細內容見於經論。 如果從乘的角度來討論這十二部經教，有兩種含義：一是通相說（tōng xiāng shuō，普遍的說法），即一乘、三乘和小乘都包含十二部經；二是分別說（fēn bié shuō，分別的說法），即一乘有一部，即方廣部；有九部，即沒有因緣、譬喻和論義。如《金剛身品》（Jīngāng shēn pǐn）所說。
【English Translation】 English version: If someone is caught in the misconception that things are permanent and claims that no one can touch or experience emptiness, then what can be called Pratipaksa-siddhānta (Duìzhì xī tán, the principle of counteracting)? When there is a method to counteract wrong views, that method exists. But from the perspective of reality, this method does not exist. For example, in treating the disease of greed, the contemplation of impurity (bù jìng guān, a practice to overcome greed by observing the impurity of the body) is called a good counteracting method. But in treating the disease of anger (chēn huì, wrath), it is not called a good or effective counteracting method. Then, what can be called Paramārtha-siddhānta (Dì yī yì xī tán, the principle of ultimate truth)? The true Dharma followed by all Buddhas (zhū fó, all enlightened Buddhas), Pratyekabuddhas (pì zhī fó, solitary realizers), and Arhats (ā luó hàn, practitioners who have attained Nirvana) is unshakable and indestructible. The first three Siddhāntas (sī tán, principles) do not fully encompass the truth, while Paramārtha-siddhānta penetrates everything. It transcends the expression of language and extinguishes the activity of the mind. It is omnipresent and without any dependence. It does not demonstrate any phenomena, has no beginning, no middle, and no end. It does not exhaust or decay. This is what is called Paramārtha-siddhānta. The above-mentioned doctrine (zōng yì, teachings) exists within the Three Vehicles (sān shèng, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), but its meaning pervades the One Vehicle (yī shèng, the single path to Buddhahood). Why is this so? Because it corresponds to the Dharmadhātu (fǎ jiè, the true nature of the universe). The meaning of Dharmadhātu universally accomplishes the world. Universally accomplishes each individual, universally accomplishes counteracting, and universally accomplishes the ultimate truth. Overall, if viewed from different perspectives, the Hīnayāna (xiǎo shèng, Theravada Buddhism) can also obtain a portion from it. Fifty-two divisions of scriptures. Explanation of the Ten Collections. Question: What are the differences among the twelve categories of scriptures (shí èr bù jīng jiào, the twelve-fold division of Buddhist scriptures)? Answer: The teachings that explain the truth can be divided into twelve categories: 1. Sūtra (xiū duō luó, Sūtra): Here (referring to China), it is translated as Qì jīng (契經, scriptures that are in accordance with the truth). 2. Geya (qí yè, Geya): This means repetition in verse (chóng sòng, scriptures that repeat narratives in poetic form). 3. Gāthā (qié tuó, Gāthā): This means non-direct expression (bù zhí shuō, scriptures expressed in verses). 4. Vyākaraṇa (hé qié luó nuó, Vyākaraṇa): This means prediction (shòu jì, predictions by the Buddha about the future Buddhahood of disciples). 5. Udāna (yōu tuó nuó, Udāna): This means spontaneous utterance (wú wèn zì shuō, scriptures spoken spontaneously by the Buddha without being asked). 6. Nidāna (ní tuó nuó, Nidāna): This means causes and conditions (yīn yuán, scriptures that narrate the causes and conditions for the Buddha's teachings). 7. Avadāna (ā bō tuó nuó, Avadāna): This means parable (pì yù, scriptures that explain the Dharma through parables and stories). 8. Itivṛttaka (yī dì mù duō jiā, Itivṛttaka): This means past events (běn shì, scriptures that narrate the past events of the Buddha and his disciples). 9. Jātaka (shé tuó jiā, Jātaka): This means birth stories (běn shēng, scriptures that narrate the life stories of the Buddha in his past lives). 10. Vaipulya (pí fó lüè, Vaipulya): This means extensive (fāng guǎng, scriptures with extensive content). 11. Adbhūta-dharma (ā fú tuó dá mó, Adbhūta-dharma): This means unprecedented (wèi céng yǒu, scriptures that record the miraculous events manifested by the Buddha and his disciples). 12. Upadeśa (yōu bō tí shě, Upadeśa): This means treatises (lùn yì jīng, scriptures that explain the Dharma in the form of treatises). The nature of these teachings pervades the Two Vehicles (èr shèng, Śrāvakayāna and Pratyekabuddhayāna) and the Three Vehicles. There are six types in total: 1. Reality (shí, truth); 2. Reality is emptiness (shí jí kōng, reality is emptiness); 3. Similar (kě sì, can be compared); 4. Dissimilar (bù kě sì sì, cannot be compared); 5. Consciousness-only (wéi shí, all phenomena are manifestations of consciousness); 6. Suchness (zhēn rú, the true nature of things). Detailed content can be found in the scriptures and treatises. If we discuss these twelve categories of scriptures from the perspective of the vehicles, there are two meanings: one is the general explanation (tōng xiāng shuō, the universal explanation), which means that the One Vehicle, Three Vehicles, and Hīnayāna all contain the twelve categories; the other is the separate explanation (fēn bié shuō, the separate explanation), which means that the One Vehicle has one category, which is the Vaipulya; and there are nine categories, which do not include causes and conditions, parables, and treatises. As stated in the 'Vajra Body Chapter' (Jīngāng shēn pǐn).
三乘之中有十二部。復有十一部。除方廣部。故地持云。十二部中唯方廣部是菩薩藏。餘十一部是聲聞藏。問。何故作如是說。答。為諸教中說二乘及三乘各有二義。言二乘者。一就初心機性及種子說則迴心已還並是聲聞藏。二直進已去是菩薩藏。二就初回心上心解行說則迴心已去是菩薩藏。未迴心者是聲聞藏。三乘準可知。今地持文分部者據此第一義也。小乘之中有十二部。復說九部。謂無方廣無問自說及受記。如法華經說。說三乘二乘等。何故皆有二種說十二部。答。由所據望興教顯理不同故。如一乘中一方廣部。即據攝法復有九部者約分齊言。由形下小機故三乘之中有十二部。復說十一部者。十二部據攝法。有十一部者。形上大機故。直進之人有方廣部。迴心之人無方廣部。起彼迴心人僧上信心故。小乘之中有十二部。則攝法也。有九部者。欲彰菩薩勝機勝法顯彼聲聞愚下不足故。余可準求耳。
五十一翻依等義。序品后釋。取論道法及地品初釋。取釋文法也
問。聖教差別隱現不同。云何得知文義分齊。答。若欲解其文義當用八種方便。約之則解。一四意方便。二四依方便。三七例聲方便。四釋門方便。五二詮方便。六自相共相方便。七依聲方便。八論義得失立破成量等方便。初四意者。一平等
【現代漢語翻譯】 現代漢語譯本 三乘（Sānyāna，指聲聞乘、緣覺乘和菩薩乘）之中有十二部經典。又有十一部經典，除去方廣部（Vaipulya，廣大的經典）。所以《地持論》（Bodhisattvabhūmi）中說，十二部經典中只有方廣部是菩薩藏（Bodhisattva-pitaka，菩薩的經典），其餘十一部是聲聞藏（Śrāvakapitaka，聲聞的經典）。 問：為什麼這樣說？ 答：因為各種教法中說二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）和三乘各有兩種含義。說二乘，一是就最初發心者的根器和種子來說，那麼迴心向大乘的人仍然屬於聲聞藏；二是直接前進修習大乘的人屬於菩薩藏。二是就最初回心向上，理解和修行來說，那麼迴心向大乘的人屬於菩薩藏，未迴心的人屬於聲聞藏。三乘的情況可以類推得知。現在《地持論》中劃分經典部類是根據第一種含義。 小乘（Hīnayāna，狹義的聲聞乘）之中有十二部經典，又說有九部經典，即沒有方廣部、無問自說部（Udāna，佛陀不經提問而自說的經典）以及授記部（Vyākarana，預言）。如《法華經》（Saddharma Puṇḍarīka Sūtra）所說，說三乘、二乘等，為什麼都有兩種關於十二部經典的說法？ 答：由於所依據的期望、興教和顯理不同。如一乘（Ekāyana，唯一的成佛之道）中只有方廣部，是根據攝法來說的。又有九部經典是約分齊而言。由於適應下劣根器的緣故，三乘之中有十二部經典，又說有十一部經典，十二部經典是根據攝法來說的，有十一部經典是適應上等根器的緣故。直進修習大乘的人有方廣部，迴心向大乘的人沒有方廣部，是爲了生起那些迴心者對僧團的信心。 小乘之中有十二部經典，這是攝法。有九部經典，是爲了彰顯菩薩殊勝的根器和殊勝的法，顯示聲聞的愚昧低下不足。其餘可以類推得知。 五十一翻是依據等等含義，在序品之後解釋。取論道法以及地品最初解釋，是取解釋文法。 問：聖教的差別，隱沒和顯現不同，如何得知文義的界限？ 答：如果想理解文義，應當用八種方便，概括起來就容易理解。一是四意方便，二是四依方便，三是七例聲方便，四是釋門方便，五是二詮方便，六是自相共相方便，七是依聲方便，八是論義得失立破成量等方便。最初的四意是：一是平等。
【English Translation】 English version Among the Three Vehicles (Sānyāna, referring to Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), there are twelve categories of scriptures. There are also eleven categories, excluding the Vaipulya (extensive) category. Therefore, the Bodhisattvabhūmi (Stages of a Bodhisattva) states that among the twelve categories, only the Vaipulya category is the Bodhisattva-pitaka (collection of Bodhisattva teachings), while the remaining eleven categories are the Śrāvakapitaka (collection of Śrāvaka teachings). Question: Why is this said? Answer: Because in various teachings, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the Three Vehicles each have two meanings. Regarding the Two Vehicles, firstly, in terms of the initial aspiration, faculties, and seeds, those who have turned their minds towards the Mahāyāna still belong to the Śrāvakapitaka. Secondly, those who directly advance to practice the Mahāyāna belong to the Bodhisattva-pitaka. Secondly, in terms of the initial turning of the mind upwards, understanding, and practice, those who have turned their minds towards the Mahāyāna belong to the Bodhisattva-pitaka, while those who have not turned their minds belong to the Śrāvakapitaka. The situation for the Three Vehicles can be inferred accordingly. The classification of scriptures in the Bodhisattvabhūmi is based on the first meaning. Within the Hīnayāna (narrowly defined Śrāvakayāna), there are twelve categories of scriptures. It is also said that there are nine categories, namely, without the Vaipulya, the Udāna (spontaneous utterances of the Buddha), and the Vyākarana (prophecies). As stated in the Saddharma Puṇḍarīka Sūtra (Lotus Sutra), why are there two versions of the twelve categories of scriptures when discussing the Three Vehicles, Two Vehicles, etc.? Answer: Because the expectations, the establishment of teachings, and the manifestation of principles differ. For example, in the One Vehicle (Ekāyana, the single path to Buddhahood), there is only the Vaipulya category, which is based on the comprehensive Dharma. The nine categories are spoken of in terms of divisions. Because of accommodating inferior faculties, there are twelve categories of scriptures within the Three Vehicles, and it is also said that there are eleven categories. The twelve categories are based on the comprehensive Dharma, while the eleven categories are for superior faculties. Those who directly advance to practice the Mahāyāna have the Vaipulya category, while those who turn their minds towards the Mahāyāna do not have the Vaipulya category, in order to generate faith in the Sangha among those who turn their minds. Within the Hīnayāna, there are twelve categories of scriptures, which is the comprehensive Dharma. There are nine categories in order to highlight the superior faculties and superior Dharma of the Bodhisattvas, and to show the ignorance and inferiority of the Śrāvakas. The rest can be inferred accordingly. The fifty-one translations are based on meanings such as equality, explained after the introduction. Taking the discussion of the path and the initial explanation of the stages is taking the explanation of the textual method. Question: The differences between the holy teachings, their concealment and manifestation, are different. How can we know the boundaries of the meaning of the text? Answer: If you want to understand the meaning of the text, you should use eight methods, which can be summarized for easy understanding. First, the four intentional methods; second, the four reliances; third, the seven examples of sound; fourth, the methods of explanation; fifth, the two explanations; sixth, the self-characteristics and common characteristics; seventh, the reliance on sound; and eighth, the methods of discussing the merits and demerits of arguments, establishing, refuting, completing, and measuring. The first four intentions are: first, equality.
意心及理普遍故。二別時意義在別時故。三別義意義在別證故。四眾生樂欲意隨彼機欲教義前後不定故。二四依者。一令入依。二相依。三對治依。四翻依。翻依有五。一相望翻。相形取義故。二增字翻。加字會義故。三會意翻。以意會義故。四借勢翻。如羝羊鬥將前而更卻等。五異事翻。於一名下有二義事。而會取正故。三七例聲。一補嚧沙沙。此名俗作業聲。如說樹木等聲。二補嚧私所發至教業聲。如說故思造業等聲。三補嚧崽拏業具聲。如說刀杖能成等。四補嚧沙耶所為聲。如說助伴等。五補嚧沙䫂所因主聲。如說王主父母等。六補嚧殺娑屬主聲。如說奴僕等。七補嚧[攸-ㄆ+殺]所呼依聲。如說音聲名味句等。又七例聲第一如世所直說。第二言即位。由言成。第三起言依位本語。第四起言為所立。第五所由因位等。第六自成由於他。第七所說能詮教聲。所屬宜可思準之。六種釋門者。一依主釋。如依師顯弟子業等。二持業釋。舉作用以顯禮故。三相違釋。如舉白以顯黑等故。四多財釋。舉彼眾德以顯義宗故。五鄰近釋。如舉正因以顯親果義等故。六帶數釋。如第一義諦。舉第一數以顯勝故。詮有二種者。一表詮亦名直詮。直顯義故。二遮詮。防彼異非以成是義故。自相共相分齊者。其自相義當彼法體自體相
【現代漢語翻譯】 現代漢語譯本 意心及理普遍，所以說普遍。二、別時意義在於不同的時間，所以說別時。三、別義意義在於不同的證據，所以說別義。四、眾生的喜好和慾望不同，隨他們的根機和慾望，教義的前後順序不固定，所以這樣說。 二、四依是：一、令入依，使人進入（佛法）。二、相依，互相依靠。三、對治依，用以對治煩惱。四、翻依，即反過來依靠。翻依有五種：一、相望翻，通過相互比較來理解意義。二、增字翻，通過增加字來理解意義。三、會意翻，通過領會意思來理解意義。四、借勢翻，比如羝羊（公羊）相鬥，將要前進反而後退等等。五、異事翻，在一個名稱下有兩種不同的事情，而會合取其正確的意義。 三、七例聲是：一、補嚧沙沙（purusha-sha），這是俗世作業的聲音，比如發出樹木等的聲音。二、補嚧私所發（purusha-svabhava）至教業聲，比如說是故意思考造業等的聲音。三、補嚧崽拏（purusha-jna）業具聲，比如說是刀杖能夠成就（事業）等。四、補嚧沙耶（purusha-ya）所為聲，比如說是助伴等。五、補嚧沙䫂（purusha-jna）所因主聲，比如說是國王、主人、父母等。六、補嚧殺娑（purusha-sva）屬主聲，比如說是奴僕等。七、補嚧[攸-ㄆ+殺]（purusha）所呼依聲，比如說是音聲、名稱、味道、語句等。 又，七例聲，第一種就像世俗所直接說的那樣。第二種是言語即位，由言語構成。第三種是起始的言語依賴於本來的語位。第四種是起始的言語是爲了所要建立的。第五種是所由來的原因在於位等。第六種是自身成就依賴於他者。第七種是所說的能夠詮釋教義的聲音。這些所屬關係應該可以思考並以此類推。 六種釋門是：一、依主釋，比如依靠老師來顯示弟子的行業等。二、持業釋，舉出作用來顯示禮儀的緣故。三、相違釋，比如舉出白色來顯示黑色等等的緣故。四、多財釋，舉出眾多的功德來顯示義理的宗旨的緣故。五、鄰近釋，比如舉出正因來顯示親近的結果等緣故。六、帶數釋，比如第一義諦，舉出第一這個數字來顯示殊勝的緣故。 詮釋有兩種：一、表詮，也叫直詮，直接顯示意義的緣故。二、遮詮，防止其他不同的非是，從而成就這個意義的緣故。 自相和共相的區別在於：自相的意義在於那個法體的自身體相。
【English Translation】 English version It is universal in intention, mind, and principle, hence it is called 'universal'. Second, the meaning of 'different times' lies in different times, hence it is called 'different times'. Third, the meaning of 'different meanings' lies in different proofs, hence it is called 'different meanings'. Fourth, the likes and desires of sentient beings vary, and according to their faculties and desires, the order of the teachings is not fixed, hence it is said so. Second, the four reliances are: 1. Reliance for entry, to enable people to enter (the Dharma). 2. Mutual reliance, relying on each other. 3. Reliance for counteracting, used to counteract afflictions. 4. Reverse reliance, that is, relying in reverse. There are five types of reverse reliance: 1. Relative reverse, understanding the meaning through mutual comparison. 2. Additive reverse, understanding the meaning by adding words. 3. Ideational reverse, understanding the meaning by comprehending the intention. 4. Borrowed power reverse, such as rams fighting, about to advance but instead retreating, and so on. 5. Different event reverse, where there are two different things under one name, and the correct meaning is taken by combining them. Third, the seven examples of sounds are: 1. purusha-sha (補嚧沙沙), this is the sound of worldly actions, such as making sounds like trees. 2. purusha-svabhava (補嚧私所發) the sound of teachings arising from inherent nature, such as the sound of intentionally thinking and creating karma. 3. purusha-jna (補嚧崽拏) the sound of karmic tools, such as saying that knives and staffs can accomplish (deeds). 4. purusha-ya (補嚧沙耶) the sound of what is done, such as saying assistants and companions. 5. purusha-jna (補嚧沙䫂) the sound of the principal cause, such as saying kings, masters, parents, and so on. 6. purusha-sva (補嚧殺娑) the sound of the belonging master, such as saying servants and so on. 7. purusha (補嚧[攸-ㄆ+殺]) the sound of what is called upon, such as saying sound, name, taste, sentences, and so on. Furthermore, the seven examples of sounds, the first is just as it is directly spoken in the world. The second is language taking its position, constituted by language. The third is the initial language relying on the original position of the word. The fourth is the initial language for what is to be established. The fifth is the cause of what arises lies in position, and so on. The sixth is self-accomplishment relying on others. The seventh is the sound of what is spoken being able to explain the teachings. These relationships should be considered and inferred accordingly. The six types of explanation gates are: 1. Dependent-master explanation, such as relying on the teacher to reveal the disciple's actions, and so on. 2. Action-holding explanation, citing the function to reveal the reason for rituals. 3. Contradictory explanation, such as citing white to reveal black, and so on. 4. Abundant wealth explanation, citing numerous virtues to reveal the purpose of the doctrine. 5. Proximate explanation, such as citing the correct cause to reveal the close result, and so on. 6. Number-bearing explanation, such as the First Noble Truth, citing the number one to reveal the supreme reason. There are two types of explanation: 1. Expressive explanation, also called direct explanation, directly revealing the meaning. 2. Obstructive explanation, preventing other different non-truths, thereby accomplishing this meaning. The distinction between self-nature and common-nature lies in: the meaning of self-nature lies in the self-nature of that dharma's entity.
也。共相者假詮實義共如假相故。論義得失立破論等者。廣如羅什翻。論義得失立破論真諦所翻如實論。廣略二因明即大域龍商羯羅所造論等具顯其法也。聲有三種者。一男聲。直申能對治等聲。二女聲。委出所治障等聲。三非男非女聲。如說余道理等聲。依上方便得會聖教應真實義。此文在一乘及三乘。余宗不具顯。若無盡究竟唯一乘。何以故。以應法界故。若從文相別即是三乘也。
五十二俗諦入普賢門義。十地品初釋
問。帝王行幾教令王得證一乘佛法。答。正法念經為王等說三十七法。一者軍眾一切凈潔。二者依法賦稅受取。三者恒常懷忍不怒。四者平直斷事不偏。五者恒常供養尊長。六者順舊依前而興。七者佈施心不慳吝。八者不攝非法行者。九者不近不善知識。十者貞謹不屬婦女。第十一者聞諸語言不信一切。第十二者愛善名不貪財物。第十三者舍離邪見。第十四者恒常惠施。第十五者愛語美說。第十六者如實語說。第十七者于諸臣眾若無因緣不舉不下。第十八者知人好惡。第十九者常定一時數見眾人。第二十者不多睡臥。二十一者當不懈怠。二十二者善友堅固。二十三者不近一切無益之友。二十四者瞋喜不動。二十五者不食飲食。二十六者心善思惟。二十七者不待后時安詳而作。二十八者
【現代漢語翻譯】 現代漢語譯本： 『也。共相』（Common characteristics）者，是假借詮釋實義，共同之處如同虛假的表象。『論義得失立破論等』，詳細內容如鳩摩羅什（Kumārajīva）所翻譯的。『論義得失立破論』，真諦（Paramārtha）所翻譯的如實論。廣略二種因明，即大域龍（Dignāga）、商羯羅（Śaṅkara）所造的論等，都詳細地闡明了其中的法則。『聲有三種』：第一種是男聲，直接而坦率，能夠對治煩惱等的聲音；第二種是女聲，委婉而出，能夠對治所要去除的障礙等的聲音；第三種是非男非女聲，如講述其他道理等的聲音。依靠以上方便，能夠領會聖教應有的真實意義。此文在一乘和三乘中都有，其他宗派不完全顯現。如果無盡究竟是唯一的一乘，那是因為什麼呢？因為應合法界。如果從文句表面的差別來看，那就是三乘了。
五十二俗諦入普賢門義。十地品初釋
問：帝王奉行哪些教令，才能證得一乘佛法？答：《正法念經》為帝王等宣說了三十七種法：第一，軍隊大眾一切清凈；第二，依法賦稅，合理收取；第三，恒常懷有忍辱之心，不輕易發怒；第四，公正正直地處理事務，不偏袒任何一方；第五，恒常供養尊敬長輩；第六，順應舊制，依據先前的規章制度來興辦事業；第七，佈施時心不慳吝；第八，不收容非法行為的人；第九，不親近不善的知識；第十，行為貞潔謹慎，不沉溺於女色；第十一，聽到各種言論，不輕易相信；第十二，喜愛好的名聲，不貪圖財物；第十三，捨棄邪見；第十四，恒常行惠施；第十五，用慈愛的語言美妙地說法；第十六，如實地說真話；第十七，對於臣眾，如果沒有正當的理由，不隨意升降；第十八，瞭解人的好惡；第十九，經常在固定的時間多次會見眾人；第二十，不要貪睡；第二十一，應當不懈怠；第二十二，善友要堅定；第二十三，不親近一切無益的朋友；第二十四，不因憤怒或喜悅而動搖；第二十五，不挑剔飲食；第二十六，用心善於思惟；第二十七，不要拖延，要安詳地去做事；第二十八，……
【English Translation】 English version: 'Also. Common characteristics' are the provisional explanations of actual meanings, where commonality resembles illusory appearances. 'Discussions on the merits and demerits, establishment and refutation of arguments, etc.,' are extensively detailed in Kumārajīva's translations. 'Discussions on the merits and demerits, establishment and refutation of arguments' are found in Paramārtha's translation of the Tattvasiddhi Śāstra (如實論). The two types of hetuvidyā (因明, logic), both concise and extensive, are elaborated in the treatises composed by Dignāga and Śaṅkara, which fully reveal their principles. 'There are three types of voices': first, the male voice, direct and straightforward, capable of counteracting afflictions; second, the female voice, gentle and refined, capable of counteracting the obstacles to be removed; third, the non-male and non-female voice, such as the voice that explains other principles. Relying on the above methods, one can comprehend the true meaning that the sacred teachings should have. This text is present in both the One Vehicle (Ekayana) and the Three Vehicles (Triyana), but not fully manifested in other schools. If the ultimate and exhaustive is the One Vehicle, why is that? Because it corresponds to the dharmadhātu (法界, the realm of reality). If viewed from the differences in the surface meaning of the texts, then it is the Three Vehicles.
The meaning of the fifty-two mundane truths entering the Samantabhadra's path. Initial explanation of the Tenth Ground chapter.
Question: What teachings should an emperor practice to attain the One Vehicle Buddha Dharma? Answer: The Saddharma-smṛtyupasthāna Sūtra (正法念經) expounds thirty-seven dharmas for emperors and others: First, the army and the masses should be entirely pure; second, taxes should be levied and collected lawfully; third, one should always be patient and not easily angered; fourth, one should judge matters fairly and impartially; fifth, one should always make offerings to and respect elders; sixth, one should follow the old systems and build upon previous regulations; seventh, one should not be stingy when giving alms; eighth, one should not harbor those who engage in unlawful conduct; ninth, one should not associate with unwholesome teachers; tenth, one should be chaste and cautious, not indulging in women; eleventh, one should not believe everything one hears; twelfth, one should cherish a good reputation and not be greedy for wealth; thirteenth, one should abandon wrong views; fourteenth, one should always practice generosity; fifteenth, one should speak kindly and beautifully; sixteenth, one should speak truthfully; seventeenth, one should not arbitrarily promote or demote officials without due cause; eighteenth, one should know people's likes and dislikes; nineteenth, one should frequently meet with the public at fixed times; twentieth, one should not oversleep; twenty-first, one should not be lazy; twenty-second, one should have steadfast good friends; twenty-third, one should not associate with any unprofitable friends; twenty-fourth, one should not be swayed by anger or joy; twenty-fifth, one should not be picky about food; twenty-sixth, one should contemplate with a virtuous mind; twenty-seventh, one should not procrastinate but act calmly; twenty-eighth,...
法利世間。二十九者恒常修行十善業道。三十者信于因緣。三十一者常供養天。三十二者正護國土。三十三者正護妻子。三十四者常修習智。三十五者不樂境界。三十六者不令惡人住其國內。三十七者於一切民若祿若位依前法與人。
五十三一乘得名意。四十無礙后釋
問。一乘語字幾意故說。答。有八意說。一為不定機性聲聞通因及果故說一乘。二為欲定彼不定性菩薩令不入小乘故說一乘。三據其法。真如是一。諸乘皆依真如以體攝相故說一乘。四據無我等。無人我理既是通法。大小乘共據無我理通故說一乘。五據解脫等大小諸乘脫煩惱障。據脫障通故說一乘。六據性不同。聲聞身中先修菩薩種性。后入聲聞。約性二處是通故說一乘。七據得二意。此有兩二意。初二意者。佛意欲攝一切有情得同自體意樂。我既成佛彼亦成佛。據此意樂故說一乘。自體有法性為自體。第二佛先為彼聲聞授記。欲發聲聞平等意樂。我等與佛平等無二。佛為此意與諸聲聞等皆受記。據佛等意故說一乘。第二義於一言下有二義。一實聲聞攝從自體意樂。二有實菩薩。名同聲聞及菩薩化為聲聞。於一授記下有其二義。據一受記意樂故說一乘。八據為化意。佛為聲聞作聲聞佛。所以同彼聲聞者欲令彼修聲聞行。故現同小佛欲攝末歸
【現代漢語翻譯】 現代漢語譯本 法利世間：第二十九種是恒常修行十善業道（斷除殺生、偷盜、邪淫等十種惡業，修持相應的善業）。第三十種是相信因果緣起（一切事物都是由因緣和合而生）。第三十一種是經常供養諸天（對天神的供奉）。第三十二種是端正地守護國土。第三十三種是端正地守護妻子。第三十四種是經常修習智慧。第三十五種是不貪戀外在的境界。第三十六種是不允許惡人居住在國內。第三十七種是對於所有的民眾，無論是俸祿還是官位，都按照之前的法律給予。
五十三、一乘得名之意義。四十、無礙的後續解釋。
問：佛陀說『一乘』（Ekayana）這個詞，有幾種含義？答：有八種含義：第一，爲了根性不定的聲聞（Sravaka，聽聞佛法而修行的弟子），使其通達因和果，所以說一乘。第二，爲了使那些已經確定根性的菩薩（Bodhisattva，立志成佛的修行者）不墮入小乘（Hinayana，以自我解脫為目標的修行方式），所以說一乘。第三，從法的角度來說，真如（Tathata，事物的真實本性）是唯一的，所有的乘（Yana，運載眾生到達解脫彼岸的工具）都依賴於真如，以本體來統攝現象，所以說一乘。第四，從無我（Anatta，沒有永恒不變的自我）等角度來說，沒有人我的道理是共通的法則，大乘（Mahayana，以普度眾生為目標的修行方式）和小乘都依據無我的道理，所以說一乘。第五，從解脫等角度來說，大小乘都能解脫煩惱障，從解脫煩惱障這一點來說是共通的，所以說一乘。第六，從根性不同的角度來說，聲聞的身中先修習菩薩的種性，然後才進入聲聞的果位，從這兩種根性來說是共通的，所以說一乘。第七，從獲得兩種意義的角度來說，這裡有兩種意義。最初的兩種意義是：佛陀希望攝受一切有情眾生，使他們獲得與佛陀相同的自體意樂（對自身本性的喜悅）。『我既然成佛，他們也應當成佛』，基於這種意樂，所以說一乘。自體具有法性作為自體。第二種意義是，佛陀先前為那些聲聞授記（Vyakarana，預言未來成佛），希望他們發起與佛陀平等的意樂，『我們與佛陀平等無二』。佛陀爲了這個目的，為所有的聲聞都授記。基於佛陀平等的意樂，所以說一乘。第二種意義在一個『一』字之下包含兩種含義：一是真實的聲聞被攝入從自體意樂；二是有真實的菩薩，名字卻和聲聞一樣，或者菩薩化現為聲聞。在一個授記之下包含兩種含義。基於一個授記的意樂，所以說一乘。第八，從教化的意樂來說，佛陀為聲聞示現聲聞佛，之所以和聲聞相同，是爲了讓他們修習聲聞行，所以示現為相同的小佛，希望攝受他們最終迴歸。
【English Translation】 English version Benefiting the world: The twenty-ninth is constantly practicing the ten wholesome karmic paths (abstaining from the ten unwholesome actions such as killing, stealing, and sexual misconduct, and cultivating the corresponding wholesome actions). The thirtieth is believing in the law of cause and effect (all things arise from the combination of causes and conditions). The thirty-first is constantly making offerings to the devas (gods). The thirty-second is righteously protecting the country. The thirty-third is righteously protecting one's wife and children. The thirty-fourth is constantly cultivating wisdom. The thirty-fifth is not delighting in external realms. The thirty-sixth is not allowing evil people to reside within the country. The thirty-seventh is, for all the people, whether in terms of salary or position, giving to them according to the previous laws.
Fifty-three: The meaning of obtaining the name 'Ekayana' (One Vehicle). Forty: Subsequent explanation of unobstructedness.
Question: How many meanings are there in the word 'Ekayana' (One Vehicle) spoken by the Buddha? Answer: There are eight meanings: First, for the Sravakas (disciples who practice by hearing the Buddha's teachings) whose nature is undetermined, to enable them to understand the cause and effect, therefore the Ekayana is spoken. Second, to prevent those Bodhisattvas (beings who aspire to Buddhahood) whose nature is determined from falling into the Hinayana (the path of self-liberation), therefore the Ekayana is spoken. Third, from the perspective of the Dharma (the teachings), the Tathata (the true nature of things) is unique, and all Yanas (vehicles that carry beings to the shore of liberation) rely on the Tathata, using the essence to encompass the phenomena, therefore the Ekayana is spoken. Fourth, from the perspective of Anatta (non-self) and so on, the principle of no self is a common law, both the Mahayana (the path of universal liberation) and the Hinayana rely on the principle of no self, therefore the Ekayana is spoken. Fifth, from the perspective of liberation and so on, both the Mahayana and the Hinayana can liberate from the afflictive obscurations, from the point of liberating from obscurations, they are common, therefore the Ekayana is spoken. Sixth, from the perspective of different natures, the Sravaka first cultivates the Bodhisattva nature within their body, and then enters the Sravaka fruition, from the perspective of these two natures being common, therefore the Ekayana is spoken. Seventh, from the perspective of obtaining two meanings, there are two meanings here. The first two meanings are: the Buddha wishes to embrace all sentient beings, so that they may obtain the same self-nature joy (delight in one's own nature) as the Buddha. 'Since I have become a Buddha, they should also become Buddhas,' based on this intention, therefore the Ekayana is spoken. The self-nature has Dharmata (the nature of Dharma) as its self-nature. The second meaning is that the Buddha previously predicted the future Buddhahood (Vyakarana) of those Sravakas, hoping that they would generate the intention of equality with the Buddha, 'We are equal and non-dual with the Buddha.' For this purpose, the Buddha predicted the future Buddhahood of all the Sravakas. Based on the Buddha's intention of equality, therefore the Ekayana is spoken. The second meaning contains two meanings under one 'one': one is that the real Sravakas are included from the self-nature joy; the other is that there are real Bodhisattvas, whose names are the same as Sravakas, or Bodhisattvas who manifest as Sravakas. There are two meanings under one prediction. Based on the intention of one prediction, therefore the Ekayana is spoken. Eighth, from the perspective of the intention of transformation, the Buddha manifests as a Sravaka Buddha for the Sravakas. The reason for being the same as the Sravakas is to make them practice the Sravaka path, so he manifests as the same small Buddha, hoping to embrace them and ultimately return.
本。道我此身即是一乘。據能緣化心故說一乘。約此八意括聲聞乘本來是一。唯聲聞人不了自法。謂言有別。意愚住聲聞行。從彼愚故諸佛所訶。今一乘所救者據此病別也。此文義在攝論也。略舉五十問答以通大教相顯。諸文準之可見也。此依華嚴經而所示矣。
華嚴五十要問答后卷(終)
【現代漢語翻譯】 現代漢語譯本： 本（指：本文）。道（指：闡述）。我此身即是一乘（Ekayana，唯一乘）。根據能緣化心（指：能夠攀緣外境並加以分別的心）的緣故，所以說一乘。約此八意（指：根據這八種意義）來概括，聲聞乘（Śrāvakayāna，聲聞弟子的乘）本來就是一。只是聲聞人（Śrāvaka，聲聞弟子）不瞭解自己的法（Dharma，佛法），認為有差別。因為愚昧而停留在聲聞的修行中。由於他們的愚昧，所以被諸佛（Buddha，覺悟者）所呵斥。現在一乘所要救度的，就是針對這種特別的病癥。這段文字的意義在於《攝大乘論》（Mahāyānasaṃgraha）。 略微舉出五十個問答，用來通達廣大的教相，顯明諸經文的意義，可以參照這些問答來理解。這是依據《華嚴經》（Avataṃsaka Sūtra）而作的開示。 《華嚴五十要問答》后卷（終）
【English Translation】 English version: This (refers to: this text). Explains (refers to: elucidates). My very body is the Ekayana (One Vehicle). Based on the mind that can cognize and transform (refers to: the mind that can grasp external objects and differentiate them), hence the term Ekayana is used. Summarizing based on these eight meanings, the Śrāvakayāna (Vehicle of the Hearers) is originally one. It is just that the Śrāvakas (Hearers) do not understand their own Dharma (teachings), and think there is a difference. Because of their ignorance, they remain in the practice of the Śrāvaka. Because of their ignorance, they are rebuked by all the Buddhas (Enlightened Ones). Now, what the Ekayana seeks to save is specifically this particular ailment. The meaning of this passage lies in the Mahāyānasaṃgraha (Compendium of the Mahayana). Briefly presenting fifty questions and answers to understand the vast characteristics of the teachings, revealing the meaning of the various scriptures, which can be understood by referring to these questions and answers. This is based on the Avataṃsaka Sūtra (Flower Garland Sutra) for the instruction. The latter volume of 'Fifty Essential Questions and Answers on the Avataṃsaka' (End)