T45n1870_華嚴經內章門等雜孔目章
大正藏第 45 冊 No. 1870 華嚴經內章門等雜孔目章
No. 1870
華嚴經內章門等雜孔目卷第一
終南太一山至相寺沙門釋智儼集
初會十門料簡一經意 天王贊佛說偈初首顯教分齊義 盧舍那品一乘三乘義章 勝音菩薩偈首立轉法輪章 觀五海說十智文立五海章 說分文內凈土因緣文初立十世界章 普莊嚴童子處立因果章 第二會名號品初禮佛儀式章 十號章 四生章 十種凈土章 四諦品立四諦章 光明覺品中立業成就章 五陰章 附隨十八界章 附見十二入章 明難品初立唯識章 眾人問文殊處明入佛境界章
初會十門料簡一經意
初會十門料簡一部經意者。初會如是我聞首料簡下文所目之義。約有十門。謂人及法理事義文解行因果。初成主伴以明旨趣。人謂化主及助化等。淺深闊狹。可準通之。人即佛菩薩。淺深者。謂從三惡道。人天二乘菩薩。漸教頓教圓教感成佛菩薩。淺深不同。闊狹亦爾。法淺深者。約位。從初不退乃至究竟十地諸位。見法差別。皆悉不同。闊狹亦爾。理淺深者。初世間所知真實。乃至窮證法界。解脫自在悉皆不同。闊狹亦爾。事淺深者。從凡夫極一顛底迦。乃至暖曜天光無礙解脫法堂凈土之處事相不同。闊狹亦爾
【現代漢語翻譯】 現代漢語譯本 大正藏第 45 冊 No. 1870 《華嚴經內章門等雜孔目章》
No. 1870
《華嚴經內章門等雜孔目》卷第一
終南太一山至相寺沙門釋智儼集
初會十門料簡一經意 天王贊佛說偈初首顯教分齊義 盧舍那（Vairocana）品一乘三乘義章 勝音菩薩偈首立轉法輪章 觀五海說十智文立五海章 說分文內凈土因緣文初立十世界章 普莊嚴童子處立因果章 第二會名號品初禮佛儀式章 十號章 四生章 十種凈土章 四諦品立四諦章 光明覺品中立業成就章 五陰章 附隨十八界章 附見十二入章 明難品初立唯識章 眾人問文殊處明入佛境界章
初會十門料簡一經意
初會十門料簡一部經意者。初會『如是我聞』首料簡下文所目之義。約有十門。謂人及法理事義文解行因果。初成主伴以明旨趣。人謂化主及助化等。淺深闊狹。可準通之。人即佛菩薩。淺深者。謂從三惡道。人天二乘菩薩。漸教頓教圓教感成佛菩薩。淺深不同。闊狹亦爾。法淺深者。約位。從初不退乃至究竟十地諸位。見法差別。皆悉不同。闊狹亦爾。理淺深者。初世間所知真實。乃至窮證法界。解脫自在悉皆不同。闊狹亦爾。事淺深者。從凡夫極一顛底迦。乃至暖曜天光無礙解脫法堂凈土之處事相不同。闊狹亦爾。
【English Translation】 English version Taisho Tripitaka Volume 45, No. 1870, Miscellaneous Notes on Chapters within the Avatamsaka Sutra
No. 1870
Miscellaneous Notes on Chapters within the Avatamsaka Sutra, Volume 1
Collected by the Shramana Shi Zhiyan of Zhixiang Temple on Mount Zhongnan Taiyi
Initial Assembly's Ten Aspects for Examining the Sutra's Meaning; First Verse of the Heavenly King's Praise of the Buddha Explains the Definition of the Exoteric Teaching; Chapter on Vairocana's (the universal Buddha) Qualities Establishes the Meaning of the One Vehicle and Three Vehicles; First Verse of Bodhisattva Superior Sound's Gatha Establishes the Chapter on Turning the Dharma Wheel; Chapter on Establishing the Five Seas Based on the Text Describing the Ten Wisdoms in Observing the Five Seas; Chapter on Establishing the Ten Worlds Based on the Text on the Pure Land's Conditions within the Section on Explanation; Chapter on Establishing Cause and Effect at the Place of Universal Adornment Youth; Initial Chapter on the Ritual of Paying Homage to the Buddha in the Second Assembly's Chapter on Names; Chapter on the Ten Titles; Chapter on the Four Births; Chapter on the Ten Kinds of Pure Lands; Chapter on Establishing the Four Noble Truths in the Chapter on the Four Noble Truths; Chapter on Establishing the Accomplishment of Karma in the Chapter on the Light of Awakening; Chapter on the Five Skandhas; Appendix on the Eighteen Realms; Appendix on the Twelve Entrances; Chapter on Establishing the Consciousness-Only Doctrine in the Chapter on Clarifying Difficulties; Chapter on Clarifying Entering the Buddha's Realm at the Place Where the Assembly Asks Manjushri
Initial Assembly's Ten Aspects for Examining the Sutra's Meaning
The initial assembly uses ten aspects to examine the meaning of the entire sutra. The initial 'Thus have I heard' examines the meaning indicated in the following text. There are approximately ten aspects: namely, person, dharma, principle, event, meaning, text, understanding, practice, cause, and effect. Initially, establish the main and supporting elements to clarify the purpose. 'Person' refers to the teaching master and those who assist in the teaching, etc. The depth, breadth, and narrowness can be understood accordingly. 'Person' refers to Buddhas and Bodhisattvas. 'Depth' refers to the gradual teaching, sudden teaching, and perfect teaching that inspire Buddhas and Bodhisattvas from the three evil realms, humans, gods, the two vehicles, and Bodhisattvas. The depth is different, and so is the breadth. 'Dharma' refers to the differences in seeing the Dharma from the initial non-retrogression to the ultimate ten bhumis (stages). They are all different, and so is the breadth. 'Principle' refers to the initial worldly known truth to the exhaustive realization of the Dharmadhatu (realm of reality), and liberation and freedom are all different, and so is the breadth. 'Event' refers to the differences in the affairs from the extremely upside-down state of ordinary beings to the places of warm radiance, heavenly light, unobstructed liberation, Dharma halls, and pure lands. The breadth is also different.
。解淺深者。教有秘密顯示不同。致令生。解不解等。闊狹亦爾。行淺深者。如菟馬等各別殊分。致令業行亦異。闊狹亦爾。義淺深者。三乘一乘差別不同。致令所詮之義淺深非一。闊狹亦爾。文淺深者。能詮之文言無言等不同故。淺深非一。闊狹亦爾。因淺深者。從其名數。初六因四緣。次現生引乃至二十因等。最後互為因等。若約道理辨因淺深。從初法執境界。乃至法無我如實因緣法無我因六義等。深淺不同。闊狹亦爾。果淺深者。從初等流依果。士夫解脫異熟果報等。世間出世間。出世間乃至窮佛不同。闊狹亦爾。上十門義。諸佛善巧會融法界圓通自在。不離見聞。證得普賢微細因陀羅。解脫通明方究竟也。
天王贊佛說偈初首顯教分齊義
依教有五位差別不同。一依小乘。有名之教詮有名之義。此在分別遍計位中。二有名之教詮有名之義。有名之教詮無名之義。此當迴心。初教位中義。當即名義即空教也。三有名之教目有名之義。有名之教目無名之義。無名之教目無名之義。此當熟教位中即性實成有之義。非是所謂有也。四無名之教顯無名之義。義當在頓教位中。一實三昧說也。五有名之教說有名之義。無名之教顯無名之義。當在圓教位中見聞處說。有名之教顯有名之義。有名之教顯無名之義。
【現代漢語翻譯】 現代漢語譯本：理解有深淺，教義有秘密和顯露的不同，導致眾生的理解有理解和不理解等差別，廣狹也是如此。修行有深淺，比如兔子和馬等各有不同，導致業行也有差異，廣狹也是如此。義理有深淺，三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）和一乘（Ekāyana）的差別不同，導致所詮釋的義理深淺不一，廣狹也是如此。文句有深淺，能詮釋的文句，如有言和無言等不同，所以深淺不一，廣狹也是如此。因有深淺，從其名數來說，最初是六因四緣，其次是現生引因乃至二十因等，最後是互為因等。如果從道理上辨別因的深淺，從最初的法執境界，乃至法無我如實因緣法無我因六義等，深淺不同，廣狹也是如此。果有深淺，從最初的等流果、依果、士夫果、解脫果、異熟果報等，世間、出世間，出世間乃至窮盡成佛不同，廣狹也是如此。以上十門義，諸佛善巧地會融法界，圓通自在，不離見聞，證得普賢（Samantabhadra）的微細因陀羅（Indra）網，解脫通明方才究竟。
天王贊佛說偈，最初一首偈頌顯示教義的範疇：
依據教義有五種位次的差別：一、依據小乘（Śrāvakayāna），有名之教詮釋有名之義，這在分別遍計位中。二、有名之教詮釋有名之義，有名之教詮釋無名之義，這應當是迴心，在最初的教位中，義理應當是即名義即空的教義。三、有名之教指稱有名之義，有名之教指稱無名之義，無名之教指稱無名之義，這應當是在熟教位中，即性實成有的義理，並非是所謂的存在。四、無名之教顯現無名之義，義理應當在頓教位中，一實三昧所說。五、有名之教說有名之義，無名之教顯現無名之義，應當在圓教位中見聞處所說。有名之教顯現有名之義，有名之教顯現無名之義。
【English Translation】 English version: Understanding has depths, and teachings have differences in being secret and revealed, leading to differences in beings' understanding, such as understanding and not understanding, and the scope is also like this. Practice has depths, such as rabbits and horses each being different, leading to differences in karmic actions, and the scope is also like this. Meanings have depths, the differences between the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the One Vehicle (Ekāyana) are different, leading to the meanings being interpreted as having different depths, and the scope is also like this. Sentences have depths, the sentences that can interpret, such as having words and no words being different, so the depths are not the same, and the scope is also like this. Causes have depths, from their numerical names, the initial six causes and four conditions, then the causes leading to present life up to twenty causes, and finally mutually being causes, etc. If distinguishing the depths of causes from the perspective of principles, from the initial realm of attachment to phenomena, up to the six meanings of the cause of suchness of no-self of phenomena, the depths are different, and the scope is also like this. Effects have depths, from the initial effects of outflow, dependent effects, effects of individuals, effects of liberation, effects of different maturation and retribution, etc., the worldly, the world-transcending, the world-transcending up to the exhaustion of becoming a Buddha are different, and the scope is also like this. The above ten gates of meaning, the Buddhas skillfully harmonize and merge the Dharma Realm, with perfect penetration and freedom, not separated from seeing and hearing, attaining the subtle Indra's (Indra) net of Samantabhadra (Samantabhadra), only then is liberation and clear understanding ultimately achieved.
The Heavenly King praises the Buddha with verses, the initial verse reveals the scope of the teachings:
According to the teachings, there are five levels of differences: 1. According to the Śrāvakayāna (Śrāvakayāna), the teaching with names interprets the meaning with names, this is in the position of discrimination and conceptualization. 2. The teaching with names interprets the meaning with names, the teaching with names interprets the meaning without names, this should be turning the mind, in the initial teaching position, the meaning should be the teaching of 'name and meaning are emptiness'. 3. The teaching with names refers to the meaning with names, the teaching with names refers to the meaning without names, the teaching without names refers to the meaning without names, this should be in the mature teaching position, which is the meaning of 'inherently existing reality', not the so-called existence. 4. The teaching without names reveals the meaning without names, the meaning should be in the sudden teaching position, as spoken in the One Reality Samadhi. 5. The teaching with names speaks of the meaning with names, the teaching without names reveals the meaning without names, it should be spoken in the seeing and hearing place in the perfect teaching position. The teaching with names reveals the meaning with names, the teaching with names reveals the meaning without names.
無名之教顯無名之義。此約圓教處說。為攝義無盡故。分齊通聲聞及凡夫世間所知真實法也。該通三乘小乘文義。及圓教中比證分齊。下一部經。所有文義。並約此準。
盧舍那佛品中雲集文末普賢文中立一乘三乘義章
經文云。入無上道者。當漸教也。不可盡功德智地者。當熟教分。愿性海中者。當頓教分。此約遍計滅分齊處說。又云。入無上道者。頓教及熟教中終教及義是也。不可盡功德智地者。普賢解行分教義是也。愿性海中者。當是圓教。證分已去是也。亦得即是普賢行愿也。其乘名教具在問答中釋。今約下經。約五乘之義。有其三種。一人天共一。二聲聞緣覺共為第二。三始終漸教共為第三。四頓教獨一。五一乘獨一。總為五乘。第二者。人為一。天為一。聲聞為一。緣覺為一。大乘為一。第三者。天一梵一聲聞一緣覺一如來一。會彼五乘。成無分別離相一乘。出楞伽經。若凡夫人天乘。佛臨凡夫。同彼人天。引凡夫人。修人天福。既無無漏。不辨見修。但論世間禪定。成世間修。就聲聞緣覺及二乘迴心。並約見修。即至究竟。成佛成羅漢。從小乘位十二住。即合四果等。共成十二住。十二住者。一聲聞自種性住。二入正未越次取證方便住。三越次取證住。四得不壞凈味聖戒轉上漏盡住。五依
【現代漢語翻譯】 現代漢語譯本 『無名之教』彰顯『無名之義』。這是從圓教的角度來說的。爲了涵蓋無盡的意義，它將界限擴充套件到聲聞乘以及凡夫俗世所知的真實法。它涵蓋了三乘（小乘）的文義，以及圓教中比量和證悟的界限。下一部經的所有文義，都可以依此為準。
在《盧舍那佛品》中，雲集文末的普賢文中確立了一乘和三乘的義理。
經文說：『入無上道者』，應當漸次教化；『不可盡功德智地者』，應當施以成熟的教化；『愿性海中者』，應當施以頓悟的教化。』這是從遍計所執滅盡的界限處說的。又說：『入無上道者』，是頓教和熟教中的終教和義理；『不可盡功德智地者』，是普賢的解行分教義理；『愿性海中者』，應當是圓教，證悟之後的部分。』也可以說是普賢行愿。其乘的名教都包含在問答中解釋。現在根據下部經，關於五乘的義理，有三種：一是人天共為一乘，二是聲聞緣覺共為第二乘，三是始終漸教共為第三乘，四是頓教獨為一乘，五是一乘獨為一乘。總共是五乘。第二種情況，人是一乘，天是一乘，聲聞是一乘，緣覺是一乘，大乘是一乘。第三種情況，天一梵天一，聲聞一，緣覺一，如來一。會合那五乘，成就無分別離相的一乘，出自《楞伽經》。如果凡夫人天乘，佛陀降臨凡夫，與人天相同，引導凡夫修人天福報。既然沒有無漏，就不辨別見道和修道，只討論世間禪定，成就世間修行。就聲聞緣覺以及二乘迴心者而言，都依據見道和修道，直至究竟，成就佛或阿羅漢。從小乘位的十二住，即合四果等，共成十二住。十二住是：一聲聞自種性住，二入正未越次取證方便住，三越次取證住，四得不壞凈味聖戒轉上漏盡住，五依
【English Translation】 English version 『The teaching of the nameless』 reveals 『the meaning of the nameless.』 This is spoken from the perspective of the Perfect Teaching (Round Teaching). To encompass endless meanings, it extends the boundaries to the Śrāvakayāna (Voice-Hearer Vehicle) as well as the true Dharma known by ordinary people in the mundane world. It covers the textual meanings of the Three Vehicles (Triyāna, including the Small Vehicle), as well as the boundaries of comparison and realization in the Perfect Teaching. All the textual meanings of the next scripture can be based on this standard.
In the 『Vairocana Buddha Chapter,』 the meaning of the One Vehicle (Ekayāna) and the Three Vehicles is established in the Samantabhadra text at the end of the Cloud Gathering section.
The scripture says: 『Those who enter the unsurpassed path』 should be gradually taught; 『those whose land of inexhaustible merit and wisdom』 should be given mature teachings; 『those in the ocean of inherent nature』 should be given sudden enlightenment teachings.』 This is spoken from the perspective of the exhaustion of the discriminated nature. It also says: 『Those who enter the unsurpassed path』 are the final teachings and meanings in the sudden and mature teachings; 『those whose land of inexhaustible merit and wisdom』 are the teachings and meanings of Samantabhadra's understanding and practice; 『those in the ocean of inherent nature』 should be the Perfect Teaching, the part after realization.』 It can also be said to be Samantabhadra's practices and vows. The names and teachings of the vehicles are all explained in the question and answer section. Now, according to the following scripture, regarding the meaning of the Five Vehicles, there are three types: first, humans and gods share one vehicle; second, Śrāvakas and Pratyekabuddhas (Solitary Buddhas) share the second vehicle; third, the initial and final gradual teachings share the third vehicle; fourth, the sudden teaching is a unique vehicle; fifth, the One Vehicle is a unique vehicle. In total, there are five vehicles. In the second case, humans are one vehicle, gods are one vehicle, Śrāvakas are one vehicle, Pratyekabuddhas are one vehicle, and the Mahāyāna (Great Vehicle) is one vehicle. In the third case, gods and Brahmā gods are one, Śrāvakas are one, Pratyekabuddhas are one, and Tathāgatas (Thus Come Ones) are one. Combining those five vehicles, it achieves the One Vehicle of non-discrimination and detachment from characteristics, which comes from the Laṅkāvatāra Sūtra. If it is the vehicle of ordinary humans and gods, the Buddha descends to ordinary people, being the same as humans and gods, guiding ordinary people to cultivate the blessings of humans and gods. Since there is no non-outflow (anāsrava), there is no distinction between seeing the path and cultivating the path, only discussing worldly meditation, achieving worldly cultivation. As for Śrāvakas, Pratyekabuddhas, and those of the Two Vehicles who turn their minds towards the Mahāyāna, they all rely on seeing the path and cultivating the path, until the ultimate, achieving Buddhahood or Arhatship. From the twelve abodes of the Small Vehicle, which combine the four fruits, etc., together forming the twelve abodes. The twelve abodes are: first, the Śrāvaka's own nature abode; second, the abode of entering the right path without skipping stages to attain realization; third, the abode of skipping stages to attain realization; fourth, the abode of obtaining the undefiled pure precepts and turning upwards to the exhaustion of outflows; fifth, relying on
增上戒增上意學出生住。六七八得真諦智增上慧學住。九觀察生無相三昧住。十究竟無相住。十一解脫學處住。十二一切種阿羅漢住。直進菩薩。一人即有十地。並說見修後方得成佛。及說大乘十二住。十二住者。一種性住。二解行住。三凈心住。四增上戒住。五增上意住。六增上慧住。七諦相應慧住。八緣起相應慧住。九有行有開發無相住。十無行無開發無相住。十一無礙慧住。十二最上菩薩住。若熟教位。則不同前義。初地已前。有分段死。先得無漏者。兼有變易死。初地已上。窮第十地。有變易死。十地滿后。方始成佛。若約頓教。即一切行位。皆不可說。以無相故。此據三乘方便說。若依一乘圓通之教。由義自在總別相成。故無前後始終淺深近遠等別。但不退已后。即明得彼普賢之法。約熟教比之。即十信滿心已去。即是其位。其普賢位中。對彼解行法及彼得義。唯有自分勝進。兩義不同。其身在於白凈寶網轉輪王位。十眼十耳等境界。若約解行法分齊克。唯未得離垢三昧。其離垢三昧。是未受職之前定。其身在世界性等已上處住。而在普見肉眼位中。見十方界。若證得普賢位。在六相方便十地位中。何以故。依十地證義會普法故。若證得彼普賢解行所依身者。亦得在彼兜率天中成諸天子身。從三惡道出。生
【現代漢語翻譯】 現代漢語譯本 增上戒增上意學出生住。指通過增進戒律和心意來達到某種境界的修行階段。 六七八得真諦智增上慧學住。指通過第六、第七和第八識獲得對真理的智慧，從而增進智慧的修行階段。 九觀察生無相三昧住。指通過觀察萬物生滅的無相本質，進入無相三昧的修行階段。 十究竟無相住。指達到對無相的終極領悟和安住的修行階段。 十一解脫學處住。指安住于解脫之道的學習和實踐的修行階段。 十二一切種阿羅漢住。指達到阿羅漢果位，通達一切法性的修行階段。 直進菩薩。指勇猛精進的菩薩。 一人即有十地。並說見修後方得成佛。及說大乘十二住。指一個人可以同時具備十地菩薩的境界，並認為只有在見道和修行之後才能成佛，以及闡述了大乘佛教的十二種修行安住階段。 十二住者。指大乘佛教的十二種修行安住階段： 一種性住。指安住于自身佛性的階段。 二解行住。指安住于理解和實踐佛法的階段。 三凈心住。指安住于清凈心境的階段。 四增上戒住。指安住于增進戒律的階段。 五增上意住。指安住于增進心意的階段。 六增上慧住。指安住于增進智慧的階段。 七諦相應慧住。指安住于與真理相應的智慧的階段。 八緣起相應慧住。指安住于與緣起法則相應的智慧的階段。 九有行有開發無相住。指安住于有意識地修行和開發無相智慧的階段。 十無行無開發無相住。指安住于無需刻意修行和開發，自然顯現無相智慧的階段。 十一無礙慧住。指安住于無礙智慧的階段。 十二最上菩薩住。指安住于最高菩薩果位的階段。 若熟教位。則不同前義。如果按照漸教的次第，則與前面的意義不同。 初地已前。有分段死。在初地菩薩之前，仍然有分段生死。 先得無漏者。兼有變易死。先證得無漏境界的人，仍然有變易生死。 初地已上。窮第十地。有變易死。從初地菩薩到第十地菩薩，都有變易生死。 十地滿后。方始成佛。只有在十地菩薩的修行圓滿之後，才能成佛。 若約頓教。即一切行位。皆不可說。以無相故。如果按照頓教的觀點，那麼一切修行階段都無法用語言來描述，因為一切都是無相的。 此據三乘方便說。這是根據三乘佛教的方便法門來說的。 若依一乘圓通之教。由義自在總別相成。故無前後始終淺深近遠等別。如果依據一乘圓融通達的教義，由於義理自在，總相和別相相互成就，所以沒有前後、始終、淺深、近遠等區別。 但不退已后。即明得彼普賢之法。只要達到不退轉的境界之後，就能明白並獲得普賢(Samantabhadra)菩薩的法。 約熟教比之。即十信滿心已去。即是其位。如果按照漸教來比較，那麼從十信位圓滿之後，就達到了這個境界。 其普賢位中。對彼解行法及彼得義。唯有自分勝進。兩義不同。在普賢菩薩的境界中，對於理解和實踐佛法以及獲得證悟的意義，只有自身不斷超越進步，這兩種意義是不同的。 其身在於白凈寶網轉輪王位。十眼十耳等境界。他的身處在白凈寶網轉輪聖王的境界中，具有十眼十耳等神通。 若約解行法分齊克。唯未得離垢三昧。如果按照理解和實踐佛法的程度來劃分，那麼只是還沒有證得離垢三昧(Vimalaprabha Samadhi)。 其離垢三昧。是未受職之前定。這個離垢三昧，是在未接受菩薩職位的修行者所證得的禪定。 其身在世界性等已上處住。而在普見肉眼位中。見十方界。他的身處在世界性等更高的境界中，並且在普見肉眼的境界中，能夠看到十方世界。 若證得普賢位。在六相方便十地位中。何以故。依十地證義會普法故。如果證得了普賢菩薩的果位，那麼就處在六相方便十地的境界中。為什麼呢？因為依據十地菩薩的證悟義理，才能領會普賢菩薩的法。 若證得彼普賢解行所依身者。亦得在彼兜率天(Tusita Heaven)中成諸天子身。從三惡道出。生如果證得了普賢菩薩解行所依的身，那麼也能在兜率天中化產生諸天子的身，從三惡道中解脫出來，獲得新生。
【English Translation】 English version 'Increasing in precepts and increasing in mind' refers to the stage of practice where one enhances their discipline and mental focus to attain a certain state. 'Six, seven, and eight attain the wisdom of true reality, increasing in wisdom' refers to the stage of practice where one enhances wisdom through the sixth, seventh, and eighth consciousnesses to gain insight into the truth. 'Nine, observing the arising of the formless Samadhi' refers to the stage of practice where one enters the formless Samadhi (Asamjna Samadhi) by observing the formless nature of the arising and ceasing of all things. 'Ten, ultimately dwelling in the formless' refers to the stage of practice where one achieves ultimate understanding and abides in the formless. 'Eleven, dwelling in the learning of liberation' refers to the stage of practice where one dwells in the learning and practice of the path to liberation. 'Twelve, dwelling as an Arhat of all kinds' refers to the stage of practice where one attains the state of an Arhat (Arahat), understanding the nature of all dharmas. 'Directly advancing Bodhisattva' refers to a Bodhisattva who advances with courage and diligence. 'One person possesses the ten Bhumis (Ten Grounds)' indicates that one can simultaneously possess the states of the ten Bhumi Bodhisattvas, and it is said that Buddhahood can only be attained after seeing the path and practicing, and it also explains the twelve abodes of Mahayana. 'The twelve abodes' refer to the twelve stages of dwelling in Mahayana practice: 'One, dwelling in the nature' refers to the stage of dwelling in one's own Buddha-nature. 'Two, dwelling in understanding and practice' refers to the stage of dwelling in understanding and practicing the Dharma. 'Three, dwelling in pure mind' refers to the stage of dwelling in a pure state of mind. 'Four, dwelling in increasing precepts' refers to the stage of dwelling in enhancing discipline. 'Five, dwelling in increasing mind' refers to the stage of dwelling in enhancing mental focus. 'Six, dwelling in increasing wisdom' refers to the stage of dwelling in enhancing wisdom. 'Seven, dwelling in wisdom corresponding to truth' refers to the stage of dwelling in wisdom that corresponds to the truth. 'Eight, dwelling in wisdom corresponding to dependent origination' refers to the stage of dwelling in wisdom that corresponds to the law of dependent origination. 'Nine, dwelling in the formless with practice and development' refers to the stage of dwelling in the formless with conscious practice and development of wisdom. 'Ten, dwelling in the formless without practice or development' refers to the stage of dwelling in the formless where wisdom naturally manifests without deliberate practice or development. 'Eleven, dwelling in unobstructed wisdom' refers to the stage of dwelling in unobstructed wisdom. 'Twelve, dwelling as the supreme Bodhisattva' refers to the stage of dwelling in the highest Bodhisattva state. 'If according to the mature teaching, then the meaning is different from before.' If following the gradual teaching, the meaning differs from the previous explanations. 'Before the first Bhumi, there is segmented death.' Before the first Bhumi Bodhisattva, there is still segmented birth and death. 'Those who first attain the unconditioned also have transformational death.' Those who first attain the unconditioned state still have transformational birth and death. 'From the first Bhumi up to the tenth Bhumi, there is transformational death.' From the first Bhumi Bodhisattva to the tenth Bhumi Bodhisattva, there is transformational birth and death. 'Only after the ten Bhumis are completed, does one attain Buddhahood.' Only after the practice of the ten Bhumi Bodhisattvas is complete can one attain Buddhahood. 'If according to the sudden teaching, then all stages of practice are indescribable because they are formless.' If according to the view of the sudden teaching, then all stages of practice cannot be described in words because everything is formless. 'This is according to the expedient teachings of the Three Vehicles.' This is according to the expedient methods of the Three Vehicles of Buddhism. 'If according to the teaching of the One Vehicle of perfect penetration, because the meaning is free, the general and the specific mutually accomplish each other, therefore there is no distinction of before and after, beginning and end, shallow and deep, near and far.' If according to the teaching of the One Vehicle of perfect and complete understanding, because the meaning is free, the general and the specific mutually accomplish each other, so there is no distinction of before and after, beginning and end, shallow and deep, near and far. 'But after non-retrogression, one clearly obtains the Dharma of Samantabhadra.' As long as one reaches the state of non-retrogression, one can understand and obtain the Dharma of Samantabhadra. 'Compared to the mature teaching, from the completion of the ten faiths onwards, that is the state.' If compared to the gradual teaching, then from the completion of the ten faiths onwards, one reaches that state. 'In the state of Samantabhadra, regarding the Dharma of understanding and practice and the meaning of attainment, there is only self-advancement, and the two meanings are different.' In the state of Samantabhadra, regarding the Dharma of understanding and practice and the meaning of attainment, there is only continuous self-transcendence and progress, and these two meanings are different. 'His body is in the position of a Chakravartin (Universal Monarch) with a pure white jeweled net, with the realm of ten eyes and ten ears, etc.' His body is in the realm of a pure white jeweled net Chakravartin, possessing supernatural powers such as ten eyes and ten ears. 'If according to the division of understanding and practice of the Dharma, one has only not yet attained the Vimalaprabha Samadhi.' If according to the degree of understanding and practice of the Dharma, one has only not yet attained the Vimalaprabha Samadhi. 'This Vimalaprabha Samadhi is the Samadhi attained before receiving the position.' This Vimalaprabha Samadhi is the Samadhi attained by practitioners before receiving the Bodhisattva position. 'His body dwells in places above the nature of the world, and in the position of the flesh eye that sees universally, he sees the ten directions.' His body dwells in higher realms above the nature of the world, and in the state of the flesh eye that sees universally, he can see the ten directions. 'If one attains the position of Samantabhadra, one is in the realm of the ten Bhumis with six aspects of skillful means. Why? Because one understands the universal Dharma based on the meaning of the ten Bhumi attainments.' If one attains the position of Samantabhadra, then one is in the realm of the ten Bhumis with six aspects of skillful means. Why? Because one understands the universal Dharma based on the meaning of the ten Bhumi attainments. 'If one attains the body that Samantabhadra relies on for understanding and practice, one can also be born as a Deva (heavenly being) in the Tusita Heaven, emerging from the three evil paths.' If one attains the body that Samantabhadra relies on for understanding and practice, then one can also be born as a Deva in the Tusita Heaven, emerging from the three evil paths and gaining new life.
彼天中。得無難身。成普賢解行法。如法華經龍女身者。義當即是留惑感彼同生之身。何以故。由此等人並是過去多種善根故。亦不同是變化之身。何以故。由法華經引彼速成希有勝行證其教勝。若是變化。即非希有。若約滅惑分齊論者。依普賢品說。一障一切障。依小相品說斷惑分齊。一斷即一切斷。由彼華嚴經文云。內外各有五百煩惱。及八萬四千煩惱。普滅非別。故得知也。何以故。對彼生死際說故。又白凈寶網轉輪王位時。有定光頗梨鏡。光明照十佛剎微塵數等世界。以此驗之。當知。白凈寶網轉輪王之位。福分不少也。若起利用。即令無量眾生髮不退菩提心。及發阿耨多羅三藐三菩提。及在十地無生法忍地。唯未得離垢三昧之少分也。余之位相德用境界。及見佛分齊。具在經文。又一乘義者。分別有二。一者正乘。二者方便乘。正乘如華嚴經說。亦如前分別方便乘者。分別有十。一對三寶分別。佛寶是一乘法。僧是三乘。何以故。佛同無盡故。法僧則不定。二對四諦分別。滅諦是一乘。三諦是三乘。何以故。滅同無盡故。三諦則不定。三對二諦分別。第一義是一乘。世諦是三乘。何以故。第一義諦。同無盡故。世諦則不定。四對過分別。無恐怖者。即是一乘。有恐怖者。即是三乘。何以故。如如來藏等。依
【現代漢語翻譯】 現代漢語譯本： 在那個天界中，是否能獲得沒有災難的身體，成就普賢菩薩的解行法門？如同《法華經》中龍女的身體那樣，其意義應當是保留煩惱，以此感得與眾生相同的身體。為什麼這樣說呢？因為這些人都是過去種下多種善根的緣故，也不同於變化之身。為什麼這樣說呢？因為《法華經》引用龍女迅速成就稀有殊勝的修行，來證明佛法的殊勝。如果是變化之身，就不是稀有了。如果按照斷滅煩惱的程度來討論，依據《普賢行愿品》所說，一障即一切障；依據《小相品》所說，斷惑的程度是，一斷即一切斷。因為《華嚴經》經文說，內外各有五百種煩惱，以及八萬四千種煩惱，全部滅除而不是分別滅除，因此可以得知。為什麼這樣說呢？因為是對生死之際說的緣故。又如白凈寶網轉輪王在位時，有定光頗梨鏡，光明照耀十佛剎微塵數等的世界。以此來驗證，應當知道，白凈寶網轉輪王的地位，福分不少啊。如果發起利用，就能令無量眾生髮起不退轉的菩提心，以及發起阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），以及在十地中獲得無生法忍地，只是還沒有得到離垢三昧（Vimalaprabha-samādhi，離垢三昧）的少分。其餘的位、相、功德、作用、境界，以及見佛的程度，都詳細記載在經文中。又一乘（ekayāna，唯一乘）的意義，分別有兩種：一是正乘，二是方便乘。正乘如《華嚴經》所說，也如前面所分別的。方便乘，分別有十種：一對三寶（triratna，佛法僧）分別，佛寶是一乘法，僧是三乘。為什麼這樣說呢？因為佛與無盡相同。法和僧則不一定。二是對四諦（catvāri-āryasatyāni，苦集滅道）分別，滅諦是一乘，三諦是三乘。為什麼這樣說呢？因為滅與無盡相同。三諦則不一定。三是對二諦（dvasatya，世俗諦和勝義諦）分別，第一義諦是一乘，世俗諦是三乘。為什麼這樣說呢？因為第一義諦與無盡相同。世俗諦則不一定。四是對過去分別，沒有恐怖者，就是一乘。有恐怖者，就是三乘。為什麼這樣說呢？比如如來藏（Tathāgatagarbha，如來藏）等，依據
【English Translation】 English version: In that heavenly realm, is it possible to obtain a body free from difficulties and accomplish the practice of Samantabhadra's (普賢) vows and conduct? Like the dragon girl's body in the Lotus Sutra, its meaning should be retaining afflictions to experience the same birth as sentient beings. Why is this so? Because these individuals have planted many roots of goodness in the past, and it is also different from a transformation body. Why is this so? Because the Lotus Sutra cites the dragon girl's swift accomplishment of rare and supreme practice to prove the superiority of the teaching. If it were a transformation, it would not be rare. If we discuss it in terms of the extent of extinguishing afflictions, according to the Samantabhadra chapter, one obstacle is all obstacles; according to the Minor Marks chapter, the extent of cutting off afflictions is that one cut-off is all cut-off. Because the Avatamsaka Sutra states that there are five hundred afflictions internally and externally, and eighty-four thousand afflictions, all extinguished without distinction, therefore it can be known. Why is this so? Because it is spoken in relation to the boundary of birth and death. Furthermore, when the White Net Jeweled Wheel-Turning King (白凈寶網轉輪王) was in power, there was a Samadhi Light Crystal Mirror (定光頗梨鏡) whose light illuminated worlds equal to the number of dust motes in ten Buddha-lands. Based on this, it should be known that the position of the White Net Jeweled Wheel-Turning King has no small amount of merit. If he were to initiate its use, he could cause countless beings to generate an unretreating Bodhi mind, as well as generate Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), and attain the stage of non-origination forbearance in the ten Bhumis (十地), only lacking a small portion of the Vimalaprabha-samādhi (離垢三昧, stainless light concentration). The remaining positions, characteristics, merits, functions, realms, and the extent of seeing the Buddha are all detailed in the sutra. Furthermore, the meaning of the One Vehicle (ekayāna, 一乘) is divided into two: one is the True Vehicle, and the other is the Expedient Vehicle. The True Vehicle is as described in the Avatamsaka Sutra, and also as previously distinguished. The Expedient Vehicle is divided into ten: First, in relation to the Three Jewels (triratna, 三寶), the Buddha Jewel is the One Vehicle Dharma, while the Sangha is the Three Vehicles. Why is this so? Because the Buddha is the same as endlessness. The Dharma and Sangha are not fixed. Second, in relation to the Four Noble Truths (catvāri-āryasatyāni, 四諦), the Truth of Cessation is the One Vehicle, while the other three Truths are the Three Vehicles. Why is this so? Because Cessation is the same as endlessness. The other three Truths are not fixed. Third, in relation to the Two Truths (dvasatya, 二諦), the Ultimate Truth is the One Vehicle, while the Conventional Truth is the Three Vehicles. Why is this so? Because the Ultimate Truth is the same as endlessness. The Conventional Truth is not fixed. Fourth, in relation to the past, those without fear are the One Vehicle. Those with fear are the Three Vehicles. Why is this so? For example, the Tathāgatagarbha (如來藏, Buddha-nature) etc., according to
則無過。即同無盡故。六識及心法智。此之七法。剎那不住。不種眾苦。不得厭苦樂求涅槃。由是俗諦故。依緣不自在故。五對人及智分別。有三種人。成三種智。三種智者。一若善男子善女人。成就甚深法智。以為一人。二若男子女人。成就隨順法智為第二人。三若男子女人。于諸深法不自了知。仰推世尊。非我境界。唯佛所知。是第三人前之一人。是一乘智。后之兩人。是三乘智。何以故。前第一智是證智。是證智同無盡故。后之二智。未證實法。是不定故。此依勝鬘經說。六對所解了法虛妄契實無分別。隨文解義。是三乘法。知虛契無分別。是一乘法。何以故。契無分別。同無盡故。隨文取者。是則不定。此依楞伽經義說。七對一乘三乘小乘分別。一乘是一乘。三乘等是三乘。何以故。一乘則無盡故。三乘等則不定。八對大乘中乘小乘分別。大乘即是一乘。何以故。大乘尊上。即無盡故。中乘小乘。義則不定。如經會三歸一故。九對世間出世間出出世間分別。出出世間。則是一乘。余則三乘。何以故。出出世間勝同無盡故。餘二則不定。如法華經界外露地別索車者。即是其事。十對譬喻分別。如王髻中明珠及大王等。即是一乘寶珠。系汝衣里。及窮子等。即是三乘。何以故。髻珠王秘甚深故。余則不定。此依法
{ "translations": [ "現代漢語譯本", "這樣就沒有過失。因為與無盡相同。六識以及心法智（指六種意識和心所法中的智慧）。這七法，剎那不住留。不種下種種苦因，也不會厭惡痛苦而尋求涅槃（Nirvana）。這是因為是俗諦（Samvriti-satya）的緣故，依賴因緣而不自在的緣故。", "五、對人及智慧的分別：有三種人，成就三種智慧。三種智慧是：一、如果善男子善女人，成就甚深法智，作為第一種人。二、如果男子女人，成就隨順法智，作為第二種人。三、如果男子女人，對於諸深奧的佛法不能自己瞭解，仰仗推崇世尊，認為不是自己境界所能理解的，只有佛才能知道，這是第三種人。前面第一種人，是一乘智。後面的兩種人，是三乘智。為什麼呢？因為前面第一種智慧是證智，這種證智與無盡相同。後面的兩種智慧，沒有證實法，是不定的。這是依據《勝鬘經》所說。", "六、對所理解的法虛妄與契合實相無分別的分別：隨著文字解釋意義，是三乘法。知道虛妄而契合無分別，是一乘法。為什麼呢？因為契合無分別，與無盡相同。隨著文字去理解，就是不定的。這是依據《楞伽經》的意義所說。", "七、對一乘、三乘、小乘的分別：一乘就是一乘，三乘等就是三乘。為什麼呢？因為一乘是無盡的，三乘等是不定的。", "八、對大乘、中乘、小乘的分別：大乘就是一乘。為什麼呢？因為大乘尊貴至上，就是無盡的。中乘小乘，意義是不定的。如經中所說會三歸一。", "九、對世間、出世間、出出世間的分別：出出世間，就是一乘。其餘則是三乘。為什麼呢？因為出出世間殊勝，與無盡相同。其餘兩種是不定的。如《法華經》中界外露地別索車者，就是這件事。", "十、對譬喻的分別：如王髻中的明珠以及大王等，就是一乘寶珠。繫在你的衣里，以及窮子等，就是三乘。為什麼呢？因為髻珠是國王秘藏的，非常深奧。其餘則是不定的。這是依據《法華經》所說。" ], "english_translations": [ "English version", "Then there is no fault. Because it is the same as endlessness. The six consciousnesses and the wisdom of mental dharmas (referring to the six types of consciousness and wisdom among mental factors). These seven dharmas do not abide for even a moment. They do not plant the seeds of various sufferings, nor do they厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡の
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{ "translations": [ "現代漢語譯本", "則無過。即同無盡故。六識及心法智。此之七法。剎那不住。不種眾苦。不得厭苦樂求涅槃。由是俗諦故。依緣不自在故。五對人及智分別。有三種人。成三種智。三種智者。一若善男子善女人。成就甚深法智。以為一人。二若男子女人。成就隨順法智為第二人。三若男子女人。于諸深法不自了知。仰推世尊。非我境界。唯佛所知。是第三人前之一人。是一乘智。后之兩人。是三乘智。何以故。前第一智是證智。是證智同無盡故。后之二智。未證實法。是不定故。此依勝鬘經說。六對所解了法虛妄契實無分別。隨文解義。是三乘法。知虛契無分別。是一乘法。何以故。契無分別。同無盡故。隨文取者。是則不定。此依楞伽經義說。七對一乘三乘小乘分別。一乘是一乘。三乘等是三乘。何以故。一乘則無盡故。三乘等則不定。八對大乘中乘小乘分別。大乘即是一乘。何以故。大乘尊上。即無盡故。中乘小乘。義則不定。如經會三歸一故。九對世間出世間出出世間分別。出出世間。則是一乘。余則三乘。何以故。出出世間勝同無盡故。餘二則不定。如法華經界外露地別索車者。即是其事。十對譬喻分別。如王髻中明珠及大王等。即是一乘寶珠。系汝衣里。及窮子等。即是三乘。何以故。髻珠王秘甚深故。余則不定。此依法", "這樣就沒有過失。因為與無盡相同。六識以及心法智（指六種意識和心所法中的智慧）。這七法，剎那不住留。不種下種種苦因，也不會厭惡痛苦而尋求涅槃（Nirvana）。這是因為是俗諦（Samvriti-satya）的緣故，依賴因緣而不自在的緣故。", "五、對人及智慧的分別：有三種人，成就三種智慧。三種智慧是：一、如果善男子善女人，成就甚深法智，作為第一種人。二、如果男子女人，成就隨順法智，作為第二種人。三、如果男子女人，對於諸深奧的佛法不能自己瞭解，仰仗推崇世尊，認為不是自己境界所能理解的，只有佛才能知道，這是第三種人。前面第一種人，是一乘智。後面的兩種人，是三乘智。為什麼呢？因為前面第一種智慧是證智，這種證智與無盡相同。後面的兩種智慧，沒有證實法，是不定的。這是依據《勝鬘經》所說。", "六、對所理解的法虛妄與契合實相無分別的分別：隨著文字解釋意義，是三乘法。知道虛妄而契合無分別，是一乘法。為什麼呢？因為契合無分別，與無盡相同。隨著文字去理解，就是不定的。這是依據《楞伽經》的意義所說。", "七、對一乘、三乘、小乘的分別：一乘就是一乘，三乘等就是三乘。為什麼呢？因為一乘是無盡的，三乘等是不定的。", "八、對大乘、中乘、小乘的分別：大乘就是一乘。為什麼呢？因為大乘尊貴至上，就是無盡的。中乘小乘，意義是不定的。如經中所說會三歸一。", "九、對世間、出世間、出出世間的分別：出出世間，就是一乘。其餘則是三乘。為什麼呢？因為出出世間殊勝，與無盡相同。其餘兩種是不定的。如《法華經》中界外露地別索車者，就是這件事。", "十、對譬喻的分別：如王髻中的明珠以及大王等，就是一乘寶珠。繫在你的衣里，以及窮子等，就是三乘。為什麼呢？因為髻珠是國王秘藏的，非常深奧。其餘則是不定的。這是依據《法華經》所說。" ], "english_translations": [ "English version", "Then there is no fault. Because it is the same as endlessness. The six consciousnesses and the wisdom of mental dharmas (referring to the six types of consciousness and wisdom among mental factors). These seven dharmas do not abide for even a moment. They do not plant the seeds of various sufferings, nor do they seek Nirvana (Nirvana) out of厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭惡厭
華經說。上來所辨。于眷屬經中。欲顯圓通無盡。法藏一乘教義故。于方便之處。示一乘名。令進入者易得解故。作如是說。若橫依方便進趣法門。即有二義。通說一乘。一由依究竟一乘教成。何以故。從一乘流故。又為一乘教所目故。二與彼究竟圓一乘。為方便故說一乘。非即圓通自在義也。余義準可知。上件法門。攝下諸教。頓屬其上分本教義。漸從其末義。通一乘三乘小乘。何以故。為彼圓教所目。及三乘終教。寂照照寂一相真如並初教門。染凈即空愚法。小乘苦諦之教。所詮實法有為無為等宗並不同。義理各別也。
一切諸法勝音菩薩偈首立轉法輪章
轉法輪者。有其二種。一一乘轉。二三乘小乘轉。一乘轉者。一諦有十行。如下經說。一具足清凈四無所畏。二出生四辯凈妙音聲。三明瞭四諦。四隨順諸佛無礙法門。五清凈等心。悉能普覆一切眾生。六所說不虛。決定濟度眾生苦際。七宿世大悲所持。八以妙法輪音聲充滿法界。一切眾生無不聞知。九阿僧祇劫常說正法。未曾暫息。十轉諸根力覺意解脫諸禪三昧。相續不絕。餘三諦準亦同之。法轉流入眾生心時。說者復有十因。何者為十。所謂過去願力故。大悲所持故。不捨眾生故。智慧自在。隨其所應為說法故。未曾失時故。隨彼法器不增減故
【現代漢語翻譯】 現代漢語譯本：華經說：『以上所辨析的，在《眷屬經》中，是爲了彰顯圓融通達、無有窮盡的法藏一乘教義。因此，在方便之處，示現一乘之名，使進入者容易理解。』所以這樣說：『如果橫向依靠方便法門進趣，即有二義。』通說一乘，一是由於依靠究竟一乘教而成。為什麼呢？因為是從一乘流出，又為一乘教所標榜。二是與那究竟圓滿的一乘，作為方便而說一乘，並非就是圓通自在的意義。其餘意義可以類推得知。以上這些法門，統攝下方的各種教義，頓悟屬於其上分根本教義，漸悟屬於其末義，貫通一乘、三乘、小乘。為什麼呢？因為被那圓教所標榜，以及三乘終教、寂照照寂一相真如，並最初的教門、染凈即空愚法、小乘苦諦之教。所詮釋的實法，有為無為等宗，並不相同，義理各自有別。
一切諸法勝音菩薩偈首立轉法輪章
轉法輪有兩種：一是「一乘轉」，二是「三乘小乘轉」。一乘轉，一諦有十行，如下經所說：一、具足清凈四無所畏（佛的四種無所畏懼的自信）。二、出生四辯凈妙音聲（佛的四種辯才）。三、明瞭四諦（苦、集、滅、道）。四、隨順諸佛無礙法門。五、清凈等心，悉能普覆一切眾生。六、所說不虛，決定濟度眾生苦際。七、宿世大悲所持。八、以妙法輪音聲充滿法界，一切眾生無不聞知。九、阿僧祇劫（極長的時間單位）常說正法，未曾暫息。十、轉諸根力覺意解脫諸禪三昧（各種修行境界），相續不絕。其餘三諦也同樣如此。法轉流入眾生心時，說法者又有十因。哪十種呢？所謂過去願力故，大悲所持故，不捨眾生故，智慧自在，隨其所應為說法故，未曾失時故，隨彼法器不增減故。
【English Translation】 English version: Hua Jing said: 'What has been analyzed above, in the Family Sutra (Juan Shu Jing), is to reveal the perfect, all-encompassing, and inexhaustible Dharma treasury of the One Vehicle (Ekayana) teachings. Therefore, in a convenient way, the name of the One Vehicle is shown, so that those who enter can easily understand.' Therefore, it is said: 'If one relies horizontally on expedient means to advance, there are two meanings.' Generally speaking of the One Vehicle, one is because it is accomplished by relying on the ultimate One Vehicle teaching. Why? Because it flows from the One Vehicle and is also marked by the One Vehicle teaching. Second, with that ultimate and perfect One Vehicle, the One Vehicle is spoken of as a means, not the meaning of perfect and unhindered freedom. The remaining meanings can be inferred. The above Dharma methods encompass the various teachings below. Sudden enlightenment belongs to the fundamental teachings of the upper part, and gradual enlightenment belongs to the end meaning, connecting the One Vehicle, Three Vehicles, and Small Vehicle. Why? Because it is marked by that perfect teaching, as well as the final teaching of the Three Vehicles, quiescent illumination and illumination of quiescence, the true suchness of one aspect, and the initial teaching gate, defilement and purity being emptiness, and the ignorant Dharma, the teaching of the suffering truth of the Small Vehicle. The actual Dharma explained, the schools of conditioned and unconditioned, etc., are not the same, and the meanings are different.
Chapter on Establishing the Turning of the Dharma Wheel at the Beginning of the Gatha of the Bodhisattva of All Sounds of Victory
There are two kinds of turning the Dharma wheel: one is the 'One Vehicle turning,' and the other is the 'Three Vehicles and Small Vehicle turning.' In the One Vehicle turning, one truth has ten practices, as the sutra says below: 1. Possessing complete and pure four fearlessnesses (four kinds of fearless confidence of the Buddha). 2. Giving rise to the pure and wonderful sound of four eloquence (four kinds of eloquence of the Buddha). 3. Clearly understanding the Four Noble Truths (suffering, accumulation, cessation, path). 4. Following the unobstructed Dharma gate of all Buddhas. 5. With a pure and equal mind, being able to universally cover all sentient beings. 6. What is said is not false, and it is determined to save sentient beings from the end of suffering. 7. Supported by great compassion from past lives. 8. Filling the Dharma realm with the wonderful sound of the Dharma wheel, so that all sentient beings hear and know. 9. Constantly speaking the true Dharma for asamkhya kalpas (extremely long units of time) without ever stopping. 10. Turning the roots, powers, awakenings, intentions, liberation, various dhyanas (meditative states), and samadhis (states of concentration) without interruption. The remaining three truths are also the same. When the Dharma turning flows into the minds of sentient beings, the speaker has ten causes. What are the ten? They are: because of past vows, because of being supported by great compassion, because of not abandoning sentient beings, because of the freedom of wisdom, because of speaking the Dharma according to what is appropriate, because of never missing the time, and because of not increasing or decreasing according to the vessel of the Dharma.
。決定了知三世智故。身行最勝故。口行無虛故。智隨音聲悉覺悟故。義準亦通。所被之機。具足四緣。其義可解。三乘小乘轉法輪者。一諦之內。有其三轉。成十二行。餘三亦同。成四十八行。如毗婆沙說。轉法輪者。說四諦義三轉十二相。是苦諦。是苦集。是苦滅。是至苦滅道。名為一轉四相。是苦諦應知。是苦集應斷。是苦滅應證。是苦至滅道應修。名第二轉四相。是苦知已。是苦集斷已。是苦滅證已。是至苦滅道修已。名第三轉四相。四相者。四諦中生眼智明覺。亦云行也。三乘熟教。初分已下。名同不異熟教。終義與頓教之義。唯一真如授與名轉。非謂可轉是名為轉。上件法門。攝下諸教。頓屬其上。分本教義。漸從其末義。通一乘三乘小乘。何以故。為彼圓教所目。及三乘終教。寂照照寂一相真如並初教門。染凈即空愚法。小乘苦諦之教。所詮實法有為無為等宗不同。義理各別也。
觀五海說十智文首立五海章
五海者。一一切諸世界海。二一切眾生海。三性界業海。四一切眾生欲樂諸根海。五一切三世諸佛海。觀彼五海。以說十智。一一切世界海成敗清凈智。二不可思議一切眾生界起智。三觀察法界智。四一切如來自在智。五清凈愿轉法輪智。六力無所畏不共法智。七光明讚歎音聲智。八
【現代漢語翻譯】 現代漢語譯本：因為已經決定了知曉過去、現在、未來三世的智慧，所以（佛的）身行最為殊勝；因為口中所說沒有虛妄，所以（佛的）智慧能夠隨著音聲完全覺悟，其意義和準則也是相通的。所教化的對象，都具備了四種因緣，其中的含義是可以理解的。關於三乘（菩薩乘、緣覺乘、聲聞乘）和小乘的轉法輪，在一個真諦之內，有三種運轉，成就十二種行相。其餘三個真諦也相同，總共成就四十八種行相，如同《毗婆沙論》所說。轉法輪，就是宣說四諦的意義，具有三轉十二相。即：這是苦諦，這是苦集（苦的生起），這是苦滅（苦的止息），這是通往苦滅的道路，稱為一轉四相。這是苦諦應當知曉，這是苦集應當斷除，這是苦滅應當證得，這是通往苦滅的道路應當修習，名為第二轉四相。這是苦已經知曉，這是苦集已經斷除，這是苦滅已經證得，這是通往苦滅的道路已經修習，名為第三轉四相。四相，指的是在四諦中生起眼、智、明、覺，也可以說是行。三乘的成熟教法，在最初的階段，名稱相同，但成熟的教法不同。最終的意義與頓教的意義，都是唯一真如的授予，稱為轉，並非說可以轉變，而是名為轉。以上這些法門，統攝了下方的各種教法，頓教屬於上方，分本教的意義，逐漸從其末端開始。意義貫通一乘、三乘、小乘。為什麼呢？因為那是圓教所注目的，以及三乘的終教，寂照、照寂、一相真如，以及最初的教門，染凈即空，愚法。小乘的苦諦之教，所詮釋的實法，有為、無為等宗派不同，義理也各自不同。 觀察五海，宣說十智，首先建立五海的章節。 五海指的是：一、一切諸世界海；二、一切眾生海；三、性界業海；四、一切眾生欲樂諸根海；五、一切三世諸佛海。觀察這五海，從而宣說十智：一、一切世界海成敗清凈智；二、不可思議一切眾生界起智；三、觀察法界智；四、一切如來自在智；五、清凈愿轉法輪智；六、力無所畏不共法智；七、光明讚歎音聲智；八……
【English Translation】 English version: Because it has been determined to know the wisdom of the three times (past, present, and future), the conduct of the body (of the Buddha) is the most supreme; because there is no falsehood in what is spoken, the wisdom (of the Buddha) can fully awaken with the sound, and its meaning and criteria are also interconnected. The objects of teaching all possess the four conditions, and the meaning therein can be understood. Regarding the turning of the Dharma wheel of the Three Vehicles (Bodhisattva Vehicle, Pratyekabuddha Vehicle, Sravaka Vehicle) and the Small Vehicle, within one truth, there are three rotations, accomplishing twelve aspects. The other three truths are the same, totaling forty-eight aspects, as stated in the Vibhasa. Turning the Dharma wheel means expounding the meaning of the Four Noble Truths, with three rotations and twelve aspects. That is: This is the Truth of Suffering (Dukkha Satya), this is the Arising of Suffering (Samudaya Satya), this is the Cessation of Suffering (Nirodha Satya), this is the Path to the Cessation of Suffering (Magga Satya), called one rotation with four aspects. This is the Truth of Suffering that should be known, this is the Arising of Suffering that should be eliminated, this is the Cessation of Suffering that should be realized, this is the Path to the Cessation of Suffering that should be cultivated, called the second rotation with four aspects. This Suffering has been known, this Arising of Suffering has been eliminated, this Cessation of Suffering has been realized, this Path to the Cessation of Suffering has been cultivated, called the third rotation with four aspects. The four aspects refer to the arising of eye, wisdom, clarity, and awareness in the Four Noble Truths, which can also be called conduct. The mature teachings of the Three Vehicles, in the initial stage, have the same name, but the mature teachings are different. The final meaning and the meaning of the Sudden Teaching are both the granting of the only True Thusness (Tathata), called turning, not saying that it can be transformed, but it is called turning. The above Dharma gates encompass the various teachings below, the Sudden Teaching belongs to the top, and the meaning of the Divided Original Teaching gradually starts from its end. The meaning connects the One Vehicle, the Three Vehicles, and the Small Vehicle. Why? Because that is what the Perfect Teaching focuses on, as well as the Final Teaching of the Three Vehicles, Stillness and Illumination (Śamatha-Vipassanā), Illumination and Stillness, the One Aspect of True Thusness, and the initial teaching gate, Purity and Impurity are Emptiness, and the ignorant Dharma. The teaching of the Truth of Suffering of the Small Vehicle, the real Dharma that is explained, the schools of conditioned (Saṃskṛta) and unconditioned (Asaṃskṛta) dharmas are different, and the meanings are also different. Observing the Five Seas and expounding the Ten Wisdoms, first establish the chapter of the Five Seas. The Five Seas refer to: 1. All the Seas of Worlds; 2. All the Seas of Sentient Beings; 3. The Sea of Nature, Realm, and Karma; 4. The Sea of Desires, Joys, Roots of All Sentient Beings; 5. All the Seas of Buddhas of the Three Times. Observing these Five Seas, thereby expounding the Ten Wisdoms: 1. The Wisdom of the Purity of Success and Failure of All Seas of Worlds; 2. The Wisdom of the Arising of the Inconceivable Realm of All Sentient Beings; 3. The Wisdom of Observing the Dharma Realm; 4. The Wisdom of the Self-Mastery of All Tathagatas; 5. The Wisdom of the Pure Vow of Turning the Dharma Wheel; 6. The Wisdom of the Powers, Fearlessnesses, and Unique Dharmas; 7. The Wisdom of Light, Praise, and Sound; 8. ...
三種教化眾生智。九無量三昧法門不壞智。十如來種種自在智。五海等法。入十智說。問何故爾也。答理望前機。不得自顯。由智顯也。離智即無。故由於智。其五海等在智即智。問何故五海不以十名說之。答五海境深。寄三乘教說。欲令易解也。其五海分齊。在十智中。交絡互為主伴。深淺廣狹染凈理事。是即無窮。上件法門。攝下諸教。頓屬其上。分本教義。漸從其末義。通一乘三乘小乘。何以故。為彼圓教所目。及三乘終教。寂照照寂一相真如並初教門。染凈即空愚法。小乘苦諦之教。所詮實法有為無為等宗並不同。義理各別也。仍此一乘圓教。局見聞為始。
說分文內凈土因緣文初立十世界章
今此世界海上下淺深。略有三種。一從三千大千世界已去。乃至一切眾生形類等界。以為一類。二如瞿夷所居成化之處十世界等。一世界性。二世界海。三世界輪。四世界圓滿。五世界分別。六世界旋。七世界轉。八世界蓮華。九世界須彌。十世界相。此十世界。當萬子輪王已去所居。為第二類。三蓮華藏世界海等已去。盡佛境界為第三類。如是等類世界海。有十種事。去來今佛之所演說。一謂說世界海。二起具因緣世界海。三住世界海。四形世界海。五體世界海。六莊嚴世界海。七清凈世界海。八如來出
【現代漢語翻譯】 現代漢語譯本 三種教化眾生的智慧，九種無量三昧法門的不壞智慧，十種如來種種自在的智慧，五海等法，都歸入十智中來解說。問：為什麼這樣說呢？答：從理上來說，如果期望它自己顯現，是不可能的，必須通過智慧才能顯現。離開智慧就沒有了，所以要依靠智慧。這五海等法在智慧中，也就是智慧本身。問：為什麼五海不用十智的名字來解說呢？答：五海的境界深邃，藉助三乘的教義來解說，是爲了讓人容易理解。這五海的界限，在十智之中，交織互為主要和輔助，深淺廣狹染凈事理，是無窮無盡的。上面的這些法門，統攝了下面的各種教義，一下子就歸屬於它。分判本教的教義，從最末的義理開始逐漸向上。貫通一乘、三乘、小乘。為什麼呢？因為這是圓教所要達到的目標，以及三乘的終教，寂照、照寂、一相真如，以及最初的教門。染凈即空是愚法，小乘苦諦的教義所詮釋的實法，有為無為等宗派，意義和道理都各不相同。因此，這一乘圓教，從侷限於見聞開始。
現在開始解說分文內的凈土因緣文，首先建立十世界章。
現在這個世界海，上下淺深，大致有三種。第一種是從三千大千世界開始，直到一切眾生的形類等界，作為一類。第二種是像瞿夷所居住的成化之處的十世界等，包括：一、世界性（世界的本性），二、世界海（世界的海洋），三、世界輪（世界的輪盤），四、世界圓滿（世界的圓滿狀態），五、世界分別（世界的區分），六、世界旋（世界的旋轉），七、世界轉（世界的運轉），八、世界蓮華（世界的蓮花），九、世界須彌（世界的須彌山），十、世界相（世界的相狀）。這十個世界，是當萬子輪王以後所居住的地方，作為第二類。第三種是蓮華藏世界海等開始，直到佛的境界，作為第三類。像這樣等類的世界海，有十種事，過去、現在、未來的佛所演說的。一、是說世界海，二、是發起具足因緣的世界海，三、是安住的世界海，四、是形的世界海，五、是體的世界海，六、是莊嚴的世界海，七、是清凈的世界海，八、是如來出現的世界海。
【English Translation】 English version Three kinds of wisdom for teaching sentient beings, the indestructible wisdom of the nine immeasurable Samadhi Dharma doors, the ten kinds of Tathagata's various unobstructed wisdoms, and the Five Seas and other Dharmas are all explained by entering into the Ten Wisdoms. Question: Why is it so? Answer: From the perspective of principle, it cannot manifest itself; it must be manifested through wisdom. Without wisdom, there is nothing, so it relies on wisdom. The Five Seas and other Dharmas are in wisdom, which is wisdom itself. Question: Why are the Five Seas not explained using the names of the Ten Wisdoms? Answer: The realm of the Five Seas is profound, and it is explained using the teachings of the Three Vehicles to make it easier to understand. The boundaries of the Five Seas are within the Ten Wisdoms, intertwined and mutually serving as primary and secondary, with depths, shallows, expanses, narrowness, defilement, purity, principles, and phenomena that are infinite. The above-mentioned Dharma doors encompass all the teachings below, belonging to it all at once. Distinguishing the doctrines of the original teaching gradually progresses from the last meaning. It connects the One Vehicle, Three Vehicles, and Small Vehicle. Why? Because it is the goal of the Perfect Teaching, as well as the Final Teaching of the Three Vehicles, Stillness and Illumination, Illumination and Stillness, the One Aspect of True Thusness, and the initial teaching doors. Defilement and purity are emptiness, which is foolish Dharma. The Real Dharma explained by the Small Vehicle's teaching of the Truth of Suffering, and the schools of conditioned and unconditioned Dharmas, etc., have different meanings and principles. Therefore, this One Vehicle Perfect Teaching begins with limited seeing and hearing.
Now, beginning to explain the Pure Land Cause and Condition Text within the Division of Texts, first establishing the Chapter on the Ten Worlds.
Now, this World Sea, in its upper, lower, shallow, and deep aspects, roughly has three types. The first type starts from the Three Thousand Great Thousand Worlds and extends to the realms of all sentient beings' forms and categories, considering them as one type. The second type is like the ten worlds in the place of transformation where Goyi resides, including: 1. World Nature, 2. World Sea, 3. World Wheel, 4. World Perfection, 5. World Differentiation, 6. World Rotation, 7. World Turning, 8. World Lotus, 9. World Sumeru (Mount Sumeru), 10. World Appearance. These ten worlds are where the Universal Monarch with a thousand sons and beyond reside, considered as the second type. The third type starts from the Lotus Treasury World Sea and extends to the realm of the Buddhas, considered as the third type. World Seas of these types have ten aspects that the Buddhas of the past, present, and future expound. 1. Speaking of the World Sea, 2. Initiating the World Sea with complete causes and conditions, 3. Abiding World Sea, 4. Form World Sea, 5. Body World Sea, 6. Adornment World Sea, 7. Pure World Sea, 8. Tathagata's Appearance World Sea.
世世界海。九劫世界海。十壞方便世界海。此十因緣。通成上三。但為引機。淺深不同。遂有三別。依此經文。三千界等。顯其融義。蓮華藏界等。明因陀羅微細等義。中間界等。略而不明。準之可解。上件法門。攝下諸教。頓屬其上分本教義。漸從其末義。通一乘三乘小乘。何以故。為被圓教所目。及三乘終教。寂照照寂一相真如並初教門。染凈即空愚法。小乘苦諦之教。所詮實法有為無為等宗並不同。義理各別也。仍此一乘圓教。局見聞為始。
普莊嚴童子處立因果章
依小乘教。六因四緣。一因緣。二等無間緣。亦云次第緣。三所緣緣。亦云緣緣。四增上緣。六因者。一能作因。亦云所作因。二俱有因。亦云共有因。三相應因。四同類因。亦云自分因。五遍行因。亦云遍因。六異熟因。亦云報因。小乘四緣相攝。不與三乘義同。何以故。不原因緣理故。六因所生五果。相應共有二因。感增上果。自分因遍因感依果。所作自分相應共有。感解脫果及士夫果。亦名功用。果報因感報果。此六因四緣等名數通三乘。依三乘初教。六因四緣生引二因二十因。互為因等。此因緣義生之分齊。以四句顯之。一未成成未成。如因因亦因因等。二已成成已成。如果果亦果果等。三未成成已成。如因成果等。四已成成
【現代漢語翻譯】 現代漢語譯本
世界世界海（指重重疊疊的世界），九劫世界海（經歷九劫的世界），十壞方便世界海（經歷十次壞滅的世界）。這十種因緣，共同成就了以上三種世界海。但因為引導眾生的根器深淺不同，所以才有了這三種區別。依據這部經文，三千大千世界等，彰顯了其圓融的意義。蓮華藏世界等，闡明了因陀羅網般的微細等意義。中間世界等，則簡略而不明確。參照以上兩種，可以理解。以上這些法門，統攝了下方的各種教義。頓教屬於其中的上分根本教義，漸教則屬於其中的末義。貫通一乘、三乘、小乘。為什麼這麼說呢？因為被圓教所針對的，以及三乘的終教，寂照、照寂、一相真如，以及初教的法門，染凈即空等愚法，小乘苦諦的教義，所詮釋的實法、有為、無為等宗派，都各不相同，義理也各有區別。因此，這一乘圓教，從侷限於見聞開始。 普莊嚴童子處立因果章 依據小乘教義，有六因四緣。四緣是：一、因緣，二、等無間緣（也叫次第緣），三、所緣緣（也叫緣緣），四、增上緣。六因是：一、能作因（也叫所作因），二、俱有因（也叫共有因），三、相應因，四、同類因（也叫自分因），五、遍行因（也叫遍因），六、異熟因（也叫報因）。小乘的四緣互相統攝，不與三乘的意義相同。為什麼這麼說呢？因為不原因緣的道理。六因所生五果。相應因和共有因這兩種因，感得增上果。自分因和遍因感得依果。所作因、自分因、相應因、共有因，感得解脫果和士夫果（也叫功用）。果報因感得報果。這六因四緣等名數，貫通三乘。依據三乘的初教，六因四緣生引二因二十因，互相作為因等。這種因緣的意義，用四句來顯示：一、未成成未成，比如因因亦因因等。二、已成成已成，比如果果亦果果等。三、未成成已成，比如因成果等。四、已成成
【English Translation】 English version
World World-sea (referring to layers upon layers of worlds), Nine Kalpa World-sea (worlds that have undergone nine kalpas), Ten Destructions Expedient World-sea (worlds that have undergone ten destructions). These ten causes and conditions together accomplish the above three types of world-seas. However, because the capacities of beings being guided vary in depth, these three distinctions arise. According to this sutra text, the three thousand great chiliocosms, etc., manifest their meaning of perfect fusion. The Lotus Treasury World, etc., elucidate the meaning of Indra's net-like subtlety, etc. The intermediate worlds, etc., are brief and unclear. They can be understood by referring to the above two. These Dharma-gates encompass all the teachings below. The Sudden teaching belongs to the upper, fundamental meaning, while the Gradual teaching belongs to the latter meaning. It connects the One Vehicle, Three Vehicles, and Small Vehicle. Why is this so? Because what is targeted by the Perfect Teaching, as well as the Terminal Teaching of the Three Vehicles, Stillness-illumination, Illumination-stillness, the One-aspect True Thusness, as well as the Dharma-gates of the Initial Teaching, the foolish Dharma of defilement and purity being emptiness, the teachings of the Small Vehicle's Truth of Suffering, the Real Dharma, conditioned, unconditioned, and other schools that they explain, are all different, and their meanings are distinct. Therefore, this One Vehicle Perfect Teaching begins with being limited to what is seen and heard. Chapter on Establishing Cause and Effect in the Place of the Boy Universal Adornment According to the Small Vehicle teachings, there are six causes and four conditions. The four conditions are: 1. Cause condition, 2. Immediate condition (also called sequential condition), 3. Object condition (also called condition-condition), 4. Dominant condition. The six causes are: 1. Capable cause (also called causative cause), 2. Co-existent cause (also called common cause), 3. Corresponding cause, 4. Similar cause (also called self-cause), 5. Pervasive cause (also called pervasive cause), 6. Retributive cause (also called resultant cause). The four conditions of the Small Vehicle mutually encompass each other, and their meaning is not the same as that of the Three Vehicles. Why is this so? Because it does not cause the principle of conditions. The six causes produce five effects. The corresponding cause and the co-existent cause produce the dominant effect. The self-cause and the pervasive cause produce the dependent effect. The causative cause, self-cause, corresponding cause, and co-existent cause produce the liberation effect and the man-effect (also called function). The retributive cause produces the retributive effect. These names such as the six causes and four conditions connect the Three Vehicles. According to the Initial Teaching of the Three Vehicles, the six causes and four conditions produce the two leading causes and twenty causes, mutually acting as causes, etc. The meaning of this cause and condition is shown by four sentences: 1. Not-yet-accomplished accomplishes not-yet-accomplished, such as cause-cause is also cause-cause, etc. 2. Already-accomplished accomplishes already-accomplished, such as effect-effect is also effect-effect, etc. 3. Not-yet-accomplished accomplishes already-accomplished, such as cause produces effect, etc. 4. Already-accomplished accomplishes
未成。如果顯因等。此約事說。若約理論。唯是一緣起義。無異因也。二十因者。一生能作。謂識和合望識。由此和合所作本無今有故。二住能作。謂食望已生及未生有情。由此勢力生已。相續不斷故。三持能作。謂大地望有情。載令不墮故。四照能作。謂燈望諸色。了闇障故。五變壞能作。謂火望薪。令彼相續變異故。六分離能作。謂鐮望所斷。令連屬物成二分故。七轉變能作。謂工巧智等。望金銀等物。轉彼方分成異相故。八信解能作。謂煙望火。由此比知不現見故。九顯了能作。謂宗因喻望所成義。由此得正決定故。十等至能作。謂聖道望涅槃。由此證彼故。十一隨說能作。謂名想見。由如名字取相執著隨起說故。十二觀待能作。謂觀待此故。于彼求欲生。如待飢渴追求飲食。由是此彼欲生因故。十三招引能作。謂懸遠緣。如無明望老死。由此異位展轉。招當有故。十四生起能作。謂鄰近緣。如無明望行。由此無間生當有故。十五攝受能作。謂所餘緣。如田水糞等望谷生等。雖自種所生。然增彼力故。十六引發能作。謂隨順緣。如臣事王令王悅豫。由隨順引發故。十七定別能作。謂差別緣。如五趣緣望五趣果。由差別自性。招別別果故。十八同事能作。謂和合緣。如根不壞境界現前。作意正起。望所生識。以成
【現代漢語翻譯】 現代漢語譯本： 未成（Avidhya，無明）。如果說顯因等，這是從事相上來說的。如果從理論上說，唯一是緣起（Pratītyasamutpāda，dependent origination）的意義，沒有不同的原因。二十因（Hetu，cause）是： 一、生能作（Janaka-hetu，productive cause）：指識（Vijñāna，consciousness）和合望識，由此和合所作，本來沒有現在有。 二、住能作（Sthiti-hetu，sustaining cause）：指食（Āhāra，food）望已生及未生有情（Sattva，sentient beings），由此勢力，生已相續不斷。 三、持能作（Dhāraka-hetu，supporting cause）：指大地望有情，承載令不墮落。 四、照能作（Prakāśaka-hetu，illuminating cause）：指燈望諸色（Rūpa，form），了除黑暗障礙。 五、變壞能作（Vikāraka-hetu，transforming cause）：指火望薪柴，令其相續變異。 六、分離能作（Viyojaka-hetu，separating cause）：指鐮刀望所斷之物，使連線之物成為兩部分。 七、轉變能作（Parināmaka-hetu，modifying cause）：指工巧智等望金銀等物，轉變其形狀成為不同樣貌。 八、信解能作（Pratyaya-hetu，convicting cause）：指煙望火，由此比量得知未現見之火。 九、顯了能作（Vyāpaka-hetu，manifesting cause）：指宗（thesis）、因（reason）、喻（example）望所成立之義，由此得到正確的決定。 十、等至能作（Samāpatti-hetu，attaining cause）：指聖道（Ārya-mārga，noble path）望涅槃（Nirvāṇa，cessation），由此證得涅槃。 十一、隨說能作（Anuvāda-hetu，conforming cause）：指名（Nāma，name）、想（Saṃjñā，perception）、見（Dṛṣṭi，view），由於如名字般取相執著，隨之生起言說。 十二、觀待能作（Apekṣā-hetu，depending cause）：指觀待於此，故於彼處求欲生起，如待飢渴追求飲食，由此此彼欲生之因。 十三、招引能作（Ākarṣaṇa-hetu，attracting cause）：指懸遠之緣，如無明望老死（Jarā-maraṇa，old age and death），由此異位輾轉，招引當來之果。 十四、生起能作（Utpādaka-hetu，generating cause）：指鄰近之緣，如無明望行（Saṃskāra，volitional formations），由此無間生起當來之果。 十五、攝受能作（Parigraha-hetu，embracing cause）：指其餘之緣，如田、水、糞等望穀物生長等，雖由自身種子所生，然能增長其力量。 十六、引發能作（Preraka-hetu，inducing cause）：指隨順之緣，如臣子侍奉君王，令君王喜悅，由此隨順引發。 十七、定別能作（Niyama-hetu，determining cause）：指差別之緣，如五趣（Pañca-gataya，five realms）之緣望五趣之果，由差別自性，招感各別之果。 十八、同事能作（Sahakāri-hetu，co-operating cause）：指和合之緣，如根（Indriya，sense organs）不壞，境界（Viṣaya，sense objects）現前，作意（Manaskāra，attention）正起，望所生之識，以成就。
【English Translation】 English version: Not yet. If manifest causes etc., this is speaking from the perspective of phenomena. If speaking from the perspective of theory, it is solely the meaning of dependent origination (Pratītyasamutpāda), without different causes. The twenty causes (Hetu) are: 1. Productive cause (Janaka-hetu): Refers to the consciousness (Vijñāna) combining with consciousness, whereby what is produced by this combination, originally non-existent, now exists. 2. Sustaining cause (Sthiti-hetu): Refers to food (Āhāra) in relation to sentient beings (Sattva) that have already arisen and those that have not yet arisen, whereby through this power, once born, they continue without interruption. 3. Supporting cause (Dhāraka-hetu): Refers to the earth in relation to sentient beings, supporting them so they do not fall. 4. Illuminating cause (Prakāśaka-hetu): Refers to a lamp in relation to forms (Rūpa), eliminating the obstruction of darkness. 5. Transforming cause (Vikāraka-hetu): Refers to fire in relation to firewood, causing it to continuously change. 6. Separating cause (Viyojaka-hetu): Refers to a sickle in relation to what is being cut, causing connected things to become two parts. 7. Modifying cause (Parināmaka-hetu): Refers to skillful knowledge etc. in relation to gold, silver, etc., transforming their shapes into different appearances. 8. Convicting cause (Pratyaya-hetu): Refers to smoke in relation to fire, whereby through inference, one knows the unseen fire. 9. Manifesting cause (Vyāpaka-hetu): Refers to the thesis, reason, and example in relation to the meaning being established, whereby one obtains correct certainty. 10. Attaining cause (Samāpatti-hetu): Refers to the noble path (Ārya-mārga) in relation to cessation (Nirvāṇa), whereby one attains cessation. 11. Conforming cause (Anuvāda-hetu): Refers to name (Nāma), perception (Saṃjñā), and view (Dṛṣṭi), because, like names, one grasps at characteristics and clings to them, thereby giving rise to speech. 12. Depending cause (Apekṣā-hetu): Refers to depending on this, therefore, in that place, desire arises, like seeking food when hungry and thirsty, whereby this is the cause of the arising of desire for that. 13. Attracting cause (Ākarṣaṇa-hetu): Refers to distant causes, like ignorance (Avidhya) in relation to old age and death (Jarā-maraṇa), whereby through different positions, they attract future consequences. 14. Generating cause (Utpādaka-hetu): Refers to proximate causes, like ignorance in relation to volitional formations (Saṃskāra), whereby without interval, future consequences arise. 15. Embracing cause (Parigraha-hetu): Refers to remaining causes, like fields, water, manure, etc. in relation to the growth of grains, etc., although born from their own seeds, they increase their power. 16. Inducing cause (Preraka-hetu): Refers to conforming causes, like a minister serving a king, causing the king to be pleased, thereby inducing conformity. 17. Determining cause (Niyama-hetu): Refers to differentiating causes, like the causes of the five realms (Pañca-gataya) in relation to the results of the five realms, whereby through differentiating nature, they attract separate results. 18. Co-operating cause (Sahakāri-hetu): Refers to combining causes, like the sense organs (Indriya) not being impaired, sense objects (Viṣaya) being present, and attention (Manaskāra) properly arising, in relation to the arising consciousness, in order to accomplish.
自所作。必待余能作故。十九相違能作。謂障礙緣。如雹望谷。能損彼故。二十不相違能作。謂無障礙。如谷無障。與上相違。於此能作因差別中。唯說識和合等者。且舉綱要為諸智者。依此一方類思余故。互為因者。同時互為因果。猶如蘆束。亦如燋炷光焰不在別時。此文在三乘。一乘方究竟。問何故因果名數。小乘三乘初教及終教。增減不同。答小乘因果數少。未達法空。不盡大理故不具說。三乘初教分達法空知法。次細約事委說。熟教已去。究竟法空。會事從理故不多說。唯論四緣及互為因果等。其二十因。由是能作因中自性之差別故。入能作因攝此。非愚法小乘義。其三乘義因緣得攝增上。何以故。為達法空分。理得相融成故得攝也。如水土與谷為增上。還即與自增上果為親因。親因與親因。互不相知。疏緣亦爾。何以故。無所可知故。親因與疏因不相違。何以故。無二相故。互為因果義。親因所攝。又總唯有因緣。此約終教。依一乘教。具一切因緣理事教義人法因果等。又總雖有因緣乃至一即一切一切即一。盧舍那佛普賢行因。成就因果。與三乘等別。問普賢因果法門體性。不與世間道理事同。因何從凡夫世間。得成普賢解行果。答普賢因果。不從凡夫世間克得。何以故。若未成則不說普賢。若已成。則舊
【現代漢語翻譯】 現代漢語譯本 『自所作』，必須等待其他因素才能完成。『十九相違能作』指的是障礙性的條件，比如冰雹對於穀物，因為它能損害穀物。『二十不相違能作』指的是沒有障礙的條件，比如穀物沒有障礙。這與上述相反。在能作因的這些差別中，只提到識的和合等等，這只是爲了給有智慧的人提供一個綱要，讓他們可以依此來類推其他的。互為因指的是同時互為因果，就像蘆葦捆一樣，也像燃燒的燈芯，光和火焰不是在不同的時間產生的。這段話適用於三乘，一乘才是究竟。問：為什麼因果的名數，在小乘、三乘的初教和終教中，增減不同？答：小乘的因果數量少，因為他們沒有領悟到法空（Dharmasunyata，一切事物皆空的教義），沒有完全理解深奧的道理，所以沒有完整地說明。三乘的初教部分地領悟了法空，瞭解了法，然後詳細地、具體地說明事物。熟教之後，究竟領悟了法空，會通事物，從道理出發，所以不再多說，只討論四緣以及互為因果等等。這二十種因，因為是能作因中自性的差別，所以歸入能作因。這不是愚昧的小乘的含義。三乘的含義是因緣可以攝入增上緣。為什麼呢？爲了領悟法空，道理得以相互融合，所以可以攝入。比如水土對於穀物是增上緣，但同時又與作為增上緣的果實是親因。親因與親因之間互不相知，疏遠的緣也是如此。為什麼呢？因為沒有什麼可以知道的。親因與疏因不相違背。為什麼呢？因為沒有兩種不同的相。互為因果的含義，被親因所攝。總的來說，只有因緣，這是指終教。依據一乘教，具備一切因緣、理事、教義、人法、因果等等。總的來說，雖然有因緣，乃至一即一切，一切即一。盧舍那佛（Vairocana，光明遍照佛）普賢行（Samantabhadra，普賢菩薩的行愿）因，成就因果，與三乘等有所區別。問：普賢因果法門的體性，與世間的道理事物不同，為什麼能從凡夫世間，成就普賢的解行果？答：普賢因果不是從凡夫世間剋期求得的。為什麼呢？如果還沒有成就，就不能說普賢；如果已經成就，那就是舊有的。
【English Translation】 English version 'Self-caused' means that it must wait for other factors to be completed. 'Nineteen conflicting efficient causes' refers to obstructive conditions, such as hail to grain, because it can damage the grain. 'Twenty non-conflicting efficient causes' refers to unobstructed conditions, such as grain without obstruction. This is the opposite of the above. Among these differences in efficient causes, only the combination of consciousness and so on is mentioned, which is only to provide a summary for the wise, so that they can infer others based on this. Mutual cause refers to simultaneous mutual cause and effect, like a bundle of reeds, and like a burning wick, the light and flame are not produced at different times. This passage applies to the Three Vehicles (Triyana), the One Vehicle (Ekayana) is the ultimate. Question: Why are the names and numbers of cause and effect different in the early and final teachings of the Small Vehicle (Hinayana) and the Three Vehicles? Answer: The number of causes and effects in the Small Vehicle is small because they have not realized Dharmasunyata (the doctrine that all things are empty), and have not fully understood the profound principles, so they are not fully explained. The early teachings of the Three Vehicles partially realized Dharmasunyata, understood the Dharma, and then explained things in detail and specifically. After the mature teachings, they ultimately realized Dharmasunyata, and understood things from the perspective of principles, so they no longer said much, only discussing the Four Conditions (Hetu, Samanantara, Alambana, Adhipati) and mutual cause and effect, and so on. These twenty causes, because they are the differences in the nature of efficient causes, are included in the efficient cause. This is not the meaning of the ignorant Small Vehicle. The meaning of the Three Vehicles is that conditions can be included in the dominant condition. Why? In order to realize Dharmasunyata, the principles can be integrated with each other, so they can be included. For example, water and soil are the dominant condition for grain, but at the same time they are the direct cause of the fruit as the dominant condition. Direct causes do not know each other, and distant conditions are also the same. Why? Because there is nothing to know. Direct causes and distant causes do not contradict each other. Why? Because there are no two different aspects. The meaning of mutual cause and effect is included in the direct cause. In general, there are only conditions, which refers to the final teaching. According to the One Vehicle teaching, it has all the conditions, principles, teachings, people, Dharma, cause and effect, and so on. In general, although there are conditions, even one is all, and all is one. Vairocana Buddha's (光明遍照佛) Samantabhadra's (普賢菩薩) practice cause, achieves cause and effect, which is different from the Three Vehicles and so on. Question: The nature of Samantabhadra's cause and effect Dharma gate is different from the principles and things of the world, why can it achieve Samantabhadra's understanding and practice fruit from the world of ordinary people? Answer: Samantabhadra's cause and effect is not obtained from the world of ordinary people by a fixed period. Why? If it has not been achieved, then Samantabhadra cannot be said; if it has been achieved, then it is old.
來如此。道理時事。皆悉不同。凡夫之法。本來無物。無物能成。普賢對凡。舊來非有。無所可成。唯普賢望普賢。說成說不成。可準知之。上件法門。攝下諸教。頓屬其上。分本教義。漸從其宗義。通一乘三乘小乘。何以故。為被所目。及三乘終教。寂照照寂一相真如並初教門。染凈即空愚法。小乘苦諦之教。所詮實法有為無為等宗並不同。義理各別也。已下章門。準此例知。
第二會名號品初禮佛儀式章
禮佛有三種。所謂身口意。謂身業禮佛者。大分有三。一隨方儀禮。二佛制教禮。三成極禮。此三禮法。分別有三。一成過禮。身儀不正。與慢相相應。如碓上下。佛制有過。名成過禮。二相似禮。相雖順正。與雜覺相應。或與倚緣合名相似禮。三順實禮。禮相順儀。與正無分別智相應。或與實性相應。謂如如性也。名順實禮。口業禮義。準前可知。意業有七。一成過禮。謂對尊境。與雜覺相應。名成過禮。二相似禮。與求名利樂有相應。亦與惡欲等合。經文判入一闡提道。今雖似善。當得大苦。名相似禮。三敬德禮。敬上如來無量功德相如金山得順如實。名敬德禮。四滅過禮。自省者無知造過無邊。情無羞恥。今逢聖境。投欲洗之名滅過禮。五迴向眾生禮。自惟無始不了體同。遂加惡於他。流轉無
【現代漢語翻譯】 現代漢語譯本：事情就是這樣。道理和時事，全都不同。凡夫的法，本來就什麼都沒有，沒有什麼能夠成就。普賢菩薩面對凡夫，本來就沒有什麼，沒有什麼可以成就。只有普賢菩薩期望普賢菩薩，說成就或說不成就，可以依此來衡量。上面的法門，統攝下面的各種教義，一下子就屬於最高的。區分根本教義，逐漸地從它的宗義而來。貫通一乘、三乘、小乘。為什麼呢？因為被（這些教義）所針對的對象，以及三乘的終教，寂照照寂一相真如，還有初教的門徑，染凈即空愚法，小乘苦諦的教義，所詮釋的實法、有為、無為等等宗派，都不同。義理各自有區別。下面的章節，依照這個例子來理解。
第二會名號品初禮佛儀式章
禮佛有三種，即身、口、意。說到身業禮佛，大致有三種：一是隨順世俗儀式的禮，二是佛制定的禮，三是成就極果的禮。這三種禮法，分別有三種：一是造成過失的禮，身體的儀態不正，與傲慢相應，像舂米的碓上下運動一樣。佛制定說這是有過失的，叫做造成過失的禮。二是相似的禮，外表雖然順正，但與雜亂的覺知相應，或者與依靠外緣相結合，叫做相似的禮。三是順應真實的禮，禮的儀態順應規範，與正確的無分別智相應，或者與實性相應，就像如如的本性一樣，叫做順應真實的禮。口業的禮義，可以參照前面所說的來理解。意業有七種：一是造成過失的禮，就是面對尊貴的境界，卻與雜亂的覺知相應，叫做造成過失的禮。二是相似的禮，與追求名利快樂的念頭相應，也與惡欲等結合。經文判斷會墮入一闡提（icchantika，斷善根的人）的道路。現在雖然看起來是善行，將來會得到巨大的痛苦，叫做相似的禮。三是敬德禮，敬重如來無量的功德，相好莊嚴如金山一般，從而順應如實的真理，叫做敬德禮。四是滅過禮，自己反省自己無知，造作了無邊的過錯，心中沒有羞恥。現在遇到神聖的境界，想要洗滌罪過，叫做滅過禮。五是迴向眾生禮，自己想到無始以來不瞭解本體相同，於是把惡加於他人，流轉不息。
【English Translation】 English version: It is like this. Principles and current events are all different. The Dharma of ordinary beings is originally without anything, and nothing can be accomplished. When Samantabhadra (普賢, Universal Worthy Bodhisattva) faces ordinary beings, there is originally nothing, and nothing can be accomplished. Only Samantabhadra expects Samantabhadra, saying accomplishment or non-accomplishment, which can be measured accordingly. The above Dharma gate encompasses all the teachings below, immediately belonging to the highest. Distinguishing the fundamental teachings, gradually coming from its doctrinal meaning. Connecting the One Vehicle, Three Vehicles, and Small Vehicle. Why? Because of the objects being targeted (by these teachings), as well as the final teachings of the Three Vehicles, quiescent illumination illuminating quiescence, the one-aspect True Thusness, and the initial teaching's gateway, defilement and purity being emptiness, the Small Vehicle's teaching of the Truth of Suffering, the real Dharma being explained, conditioned and unconditioned, and so on, all the schools are different. The meanings and principles are different from each other. The following chapters should be understood according to this example.
Chapter on the Initial Buddha-Worship Ritual in the Second Assembly's Chapter on Names
There are three types of Buddha-worship: namely, body, speech, and mind. Speaking of bodily actions of Buddha-worship, there are roughly three types: first, worship according to local customs; second, worship according to the Buddha's precepts; and third, worship that achieves the ultimate result. These three types of worship each have three aspects: first, worship that creates faults, where the body's posture is incorrect, corresponding to arrogance, like the up-and-down movement of a rice pestle. The Buddha's precepts say this is faulty, called worship that creates faults. Second, similar worship, where the appearance is seemingly correct, but corresponds to mixed awareness, or combines with reliance on external conditions, called similar worship. Third, worship that accords with reality, where the posture of worship accords with the norm, corresponding to correct non-discriminating wisdom, or corresponding to the real nature, like the Thusness nature, called worship that accords with reality. The meaning of speech-related worship can be understood by referring to what was said earlier. There are seven types of mental worship: first, worship that creates faults, which is facing a venerable state but corresponding to mixed awareness, called worship that creates faults. Second, similar worship, corresponding to the pursuit of fame, profit, and pleasure, also combining with evil desires, etc. The sutra judges that it will fall into the path of an icchantika (一闡提, one who has severed their roots of goodness). Although it seems like a good deed now, it will receive great suffering in the future, called similar worship. Third, worship of revering virtue, revering the immeasurable merits of the Tathagata (如來, Thus Come One), whose appearance is as magnificent as a golden mountain, thereby according with the truth of reality, called worship of revering virtue. Fourth, worship of extinguishing faults, reflecting on oneself, being ignorant, creating boundless faults, and having no shame in one's heart. Now encountering a sacred state, wanting to wash away sins, called worship of extinguishing faults. Fifth, worship of dedicating to sentient beings, thinking that since beginningless time, one has not understood that the essence is the same, and thus inflicts evil on others, endlessly transmigrating.
始。今知即體無二。收過從己。欲度眾生歸於本性。唯我一人。能成此事。今所作業。是眾生物。何以故。乘眾生性成故。名迴向眾生禮。六回向菩提禮。自惟。本性與諸佛果究竟覺。同一體無二。今乃則而不覺。流轉生死。今息相還原。運心所造。更不別有。從如實來。是如實法故。是迴向菩提禮。言迴向者。乃合不迴向。何以故。是彼本法。無別迴向故。七回向實際禮。自惟。所修則是實際所有心。智則無我故。無二無別。名迴向實際禮。上之五禮。並各有二。一起心迴向。三乘所訶。二一實迴向。謂則如如性。無二無別。不可別修。無別起求。為則一故。本來無動。是實際義。是迴向義。上之五禮。一一準知。上言隨方禮者。隨方儀式發。恭跪搏頰叩頭擎拳等。各隨方儀名隨方儀禮。二佛制教禮者。佛初成道。為給孤獨長者。制其禮義。五輪著地庠審取正。名制教禮。佛目七眾若違此儀得違教罪。七眾以外不依此儀。無違教罪。但有依方敬儀之福。三成極禮。成極禮者。五體投地。良久乃起。或其心普遍。與法界等。或身普遍。與因陀羅及微細等。或身心經時三世九世等。名成極禮。一乘之禮。具前諸禮。何以故。為皆通見聞故。三乘諸禮佛所訶者。止佛不訶者。應為上件。諸禮佛儀。並準前條。仍一乘局見聞
【現代漢語翻譯】 現代漢語譯本 開始。現在知道即體無二（本體與現象沒有差別）。收回過去追逐外物的行為，迴歸自身。想要度化眾生迴歸本性，只有我一人能夠成就此事。現在所做的一切，都是爲了眾生。為什麼呢？因為是憑藉眾生的本性成就的，所以稱為迴向眾生禮。 六、迴向菩提禮。自己思惟，本性與諸佛的果位究竟覺悟，是同一個本體，沒有差別。現在卻執著而不能覺悟，在生死中流轉。現在停止妄想，迴歸本源。運用心所造作的一切，不再有其他的差別，都是從如實而來，是如實之法，所以是迴向菩提禮。說到迴向，就是合於不迴向。為什麼呢？因為這是本來的法則，沒有另外的迴向。 七、迴向實際禮。自己思惟，所修的則是實際存在的心，智慧則是無我的，所以無二無別，名為迴向實際禮。 以上的五種禮，都各有兩種：一是起心迴向，這是三乘所呵斥的；二是真實迴向，就是如如之性，無二無別，不可另外修習，沒有另外的求取，因為是一體的緣故，本來就沒有動搖，這是實際的意義，是迴向的意義。以上的五種禮，一一參照理解。 上面說的隨方禮，是隨著地方的儀式而發起的，如恭敬跪拜、拍打臉頰、叩頭、合掌等，各自隨著地方的儀式，稱為隨方儀禮。 二、佛制教禮，是佛陀初成道時，為給孤獨長者（Anathapindika，一位富有的商人，以慷慨著稱，是佛陀的早期贊助人）制定的禮儀，五輪（指雙膝、雙手和額頭）著地，安詳審慎地取正，名為制教禮。佛陀告誡七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷），如果違背此儀，就犯了違教罪。七眾以外的人不依此儀，沒有違教罪，但有依隨地方敬儀的福報。 三、成極禮。成極禮，是五體投地，很久才起來。或者心普遍，與法界相等；或者身普遍，與因陀羅（Indra，帝釋天，佛教中的護法神）及微細之物相等；或者身心經歷時間，三世九世等，名為成極禮。 一乘的禮儀，具備前面的各種禮儀。為什麼呢？因為都能普遍地被見聞。三乘的各種禮儀，佛陀所呵斥的停止，佛陀不呵斥的，應該作為上面的各種禮儀佛儀，都參照前面的條文。仍然是一乘侷限於見聞。
【English Translation】 English version Beginning. Now I know that the 'is-ness' of the body is without duality (the essence and phenomena are not different). Retracting from chasing after external things, returning to oneself. Wanting to deliver sentient beings to return to their original nature, only I alone can accomplish this matter. What I am doing now is for the sake of all sentient beings. Why? Because it is accomplished by relying on the nature of sentient beings, therefore it is called the Prostration of Dedication to Sentient Beings. Six, the Prostration of Dedication to Bodhi (Enlightenment). I contemplate myself, the original nature and the ultimate enlightenment of the Buddhas' fruition are the same essence, without difference. Now, however, I am attached and unable to awaken, transmigrating in birth and death. Now ceasing delusion, returning to the source. Whatever is created by the mind, there is no other difference, all comes from Suchness, it is the Dharma of Suchness, therefore it is the Prostration of Dedication to Bodhi. Seven, the Prostration of Dedication to Reality. I contemplate myself, what is cultivated is the actual existing mind, wisdom is without self, therefore without duality or difference, it is called the Prostration of Dedication to Reality. The above five prostrations each have two aspects: first, the prostration of arising mind dedication, which is rebuked by the Three Vehicles; second, the true dedication, which is the Suchness nature, without duality or difference, cannot be cultivated separately, without separate seeking, because it is one, originally without movement, this is the meaning of Reality, this is the meaning of Dedication. The above five prostrations, understand each one by reference. The above-mentioned Prostration Following Local Customs is initiated according to local customs, such as respectful kneeling, slapping the cheeks, kowtowing, holding the fists, etc., each according to local customs, called the Prostration Following Local Customs. Two, the Prostration of Buddha's Established Teachings, is the etiquette established by the Buddha when he first attained enlightenment for Anathapindika (a wealthy merchant, known for his generosity, an early patron of the Buddha), the five wheels (referring to the two knees, two hands, and forehead) touching the ground, peacefully and carefully taking the correct posture, called the Prostration of Established Teachings. The Buddha admonished the Seven Assemblies (Bhikkhus, Bhikkhunis, Sramaneras, Sramanerikas, Siksamana, Upasakas, Upasikas), if they violate this etiquette, they commit the offense of violating the teachings. Those outside the Seven Assemblies who do not follow this etiquette do not commit the offense of violating the teachings, but have the blessings of following local respectful etiquette. Three, the Prostration of Complete Extremity. The Prostration of Complete Extremity is when the five limbs prostrate on the ground, and rise after a long time. Or the mind is universal, equal to the Dharma Realm; or the body is universal, equal to Indra (the lord of the gods in Hinduism and Buddhism) and subtle things; or the body and mind experience time, three lifetimes, nine lifetimes, etc., called the Prostration of Complete Extremity. The etiquette of the One Vehicle includes all the previous etiquettes. Why? Because they can all be universally seen and heard. The various etiquettes of the Three Vehicles, what the Buddha rebukes should be stopped, what the Buddha does not rebuke should be regarded as the above various etiquettes of the Buddha, all referring to the previous articles. Still, the One Vehicle is limited to what is seen and heard.
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十號章
言十號者。一如來．二應供．三正遍知．四明行足．五善逝．六世間解七無上士調御丈夫．八天人師．九佛陀．十世尊。上件十號。通一乘三乘小乘道理。如上所件。別教者。名號隨方。有百億萬乃至南西北方十方分齊法門。
權道明如來法四生章
四生者。卵生胎生濕生化生。四生屬三界。佛同於胎生。凈土有二生。謂濕生化生。何以故。化生諸根頓具。凈土蓮華有漸成者。故知有濕生。阿彌陀佛。有其父母。準此佛同於胎生。無所準似故無胎生。就三界六道。人中具四生。畜生亦具四。鬼中則不定。若正鬼唯化生。若邊鬼即通四。地獄及與天。唯是于化生。是故小論云。四生攝六道。非道攝於生。六道有四生故。四生攝六道。六道不定二雙一。為此六道不攝於四生。余義如別章。上件四生教之分齊。準余前件。
十種凈土章
依小乘義。無別凈土。依三乘義。有別凈土。略準有四。一化凈土。謂化現諸方所有凈土。二事凈土。謂諸方凈土眾寶所成。三實報凈土。謂諸理行等所成。謂三空為門。諸度等為出入路。四法性凈土。所謂真如。謂以依無住本。立一切法。一乘凈土依準有十。為此娑婆世界中諸四天下。教化一切。一有種種身。二有種種名。三有種種處所
【現代漢語翻譯】 現代漢語譯本 第十章
所說的十個名號是：一、如來（Tathagata），二、應供（Arhat），三、正遍知（Samyak-sambuddha），四、明行足（Vidya-charana-sampanna），五、善逝（Sugata），六、世間解（Lokavid），七、無上士調御丈夫（Anuttara-purisa-damma-sarathi），八、天人師（Sasta deva-manussanam），九、佛陀（Buddha），十、世尊（Bhagavan）。以上這十個名號，貫通一乘、三乘、小乘的道理。如上面所說，別教認為，名號隨著地方不同，有百億萬乃至南西北方十方不同的法門。
權道闡明如來法四生章
四生指的是：卵生、胎生、濕生、化生。四生都屬於三界。佛與胎生相似。凈土有兩種生，即濕生和化生。為什麼呢？因為化生諸根立刻具足。凈土的蓮花有漸次成就的，所以知道有濕生。阿彌陀佛，有他的父母，按照這個推斷佛與胎生相似。沒有可以比擬的，所以沒有胎生。就三界六道來說，人中具備四生，畜生也具備四生，鬼道則不一定。如果是正鬼，只有化生；如果是邊鬼，就貫通四生。地獄以及天道，只有化生。所以《小論》說，四生包含六道，而不是道包含生。六道有四生，所以四生包含六道。六道的不定在於二雙一，因此六道不包含四生。其餘的意義如同別章所說。以上四生教的分齊，參照前面的內容。
十種凈土章
依照小乘的意義，沒有特別的凈土。依照三乘的意義，有特別的凈土。大致來說有四種：一、化凈土，指化現諸方所有的凈土。二、事凈土，指諸方凈土由眾寶所成。三、實報凈土，指由諸理行等所成，以三空為門，諸度等為出入的道路。四、法性凈土，就是真如，指以無住為根本，建立一切法。一乘凈土依照準則有十種。因此在娑婆世界中的各個四天下，教化一切。一是有種種身，二是有種種名，三是有種種處所。
【English Translation】 English version Chapter Ten
The ten titles are: 1. Tathagata (如來), 2. Arhat (應供), 3. Samyak-sambuddha (正遍知), 4. Vidya-charana-sampanna (明行足), 5. Sugata (善逝), 6. Lokavid (世間解), 7. Anuttara-purisa-damma-sarathi (無上士調御丈夫), 8. Sasta deva-manussanam (天人師), 9. Buddha (佛陀), 10. Bhagavan (世尊). These ten titles encompass the principles of the One Vehicle, the Three Vehicles, and the Small Vehicle. As mentioned above, the Distinct Teaching (別教) holds that the titles vary according to location, with hundreds of millions, even the ten directions of the South, North, West, and East, having different Dharma gates.
Chapter on Expounding the Four Births in the Provisional Path of the Tathagata Dharma
The four births are: oviparous (卵生), viviparous (胎生), moisture-born (濕生), and metamorphic (化生). The four births belong to the Three Realms. The Buddha is similar to viviparous birth. There are two births in the Pure Land, namely moisture-born and metamorphic. Why? Because metamorphic beings instantly possess all faculties. The lotus flowers in the Pure Land gradually develop, hence we know there is moisture-born birth. Amitabha Buddha (阿彌陀佛) has parents, according to this inference, the Buddha is similar to viviparous birth. There is nothing to compare it to, so there is no viviparous birth. Regarding the Three Realms and Six Paths, humans possess all four births, animals also possess four births, while the realm of ghosts is uncertain. If it is a proper ghost, there is only metamorphic birth; if it is a marginal ghost, it encompasses all four. Hell and the heavens only have metamorphic birth. Therefore, the 'Small Treatise' says, 'The four births encompass the six paths, but the paths do not encompass the births.' The six paths have four births, so the four births encompass the six paths. The uncertainty of the six paths lies in two pairs and one, therefore the six paths do not encompass the four births. The remaining meanings are as stated in separate chapters. The divisions of the above four births teaching are as per the previous items.
Chapter on the Ten Kinds of Pure Lands
According to the meaning of the Small Vehicle, there is no separate Pure Land. According to the meaning of the Three Vehicles, there is a separate Pure Land. Roughly speaking, there are four: 1. Transformation Pure Land, referring to all Pure Lands manifested in various directions. 2. Phenomenal Pure Land, referring to Pure Lands in various directions made of various treasures. 3. Real Reward Pure Land, referring to what is formed by various principles and practices, with the three emptinesses as the gate, and the various perfections as the roads for entry and exit. 4. Dharma-nature Pure Land, which is Suchness (真如), referring to establishing all dharmas based on the fundamental non-abiding. The One Vehicle Pure Land has ten kinds according to the standard. Therefore, in each of the four continents (四天下) within this Saha World (娑婆世界), it teaches everything. 1. There are various bodies, 2. There are various names, 3. There are various places.
。四有種種形色。及有種種長短。五有種種壽命。六有種種諸得及以諸入。七有種種諸根。八有種種生處。九有種種業。十有種種果報。如是種種不同。眾生所見亦異。問欲明凈土。何故乃辨眾生分齊不同。答佛土自融。與法界等。無別可別。何以故。由是佛土稱法界故。若欲取別知其分齊。依眾生心業行增減定水升沉清濁差別。印成佛土亦差別也。故文殊師利嘆土深異。寄彼眾產生土相貌也。問一乘凈土大小多少染凈差別。云何得知分齊同異。答一乘凈土。一即是多。多即是一。具如地論廣釋。欲知份量。準其十佛即可知之。闊狹份量。不同三乘所明凈土。與世界海亦別不同。若世界海即在時中。同彼眾生見聞處。說諸佛凈土不同所謂。故不同也。上件所錄三乘凈土異相。唯簡愚法小乘。問若爾何故論云。有妙凈土阿羅漢當生其中。當知。小乘亦有凈土。答小乘無有凈土。所以得知。凡生凈土。須有習業。小乘厭其色心。樂其無餘。因何得生凈土。今言生者。引小乘語。明彼阿羅漢先有凈土種子故。得羅漢當生其中。或是大阿羅漢即是菩薩。當生其中。宜可知之。
四諦品立四諦章
依涅槃經。苦有三種。一苦類二苦諦三苦聖諦。集滅道等亦同。苦類凡夫得。苦諦聲聞得。苦聖諦菩薩得。苦類者。苦家
【現代漢語翻譯】 現代漢語譯本：四、有種種形色（形態和顏色）。及有種種長短（大小和長短）。五、有種種壽命（生命長短）。六、有種種諸得及以諸入（各種獲得和進入）。七、有種種諸根（各種感官）。八、有種種生處（各種出生的地方）。九、有種種業（各種行為）。十、有種種果報（各種因果報應）。像這樣種種不同，眾生所見到的也不同。問：想要闡明凈土，為什麼卻要分辨眾生層次的不同？答：佛土自然融合，與法界相等，沒有分別可言。為什麼呢？因為佛土被稱為法界。如果想要區分，瞭解其中的層次，就要依據眾生心念、業行增減、定力深淺、清凈與污濁的差別，印證而成的佛土也會有差別。所以文殊師利菩薩讚歎佛土深奧不同，是寄託于彼土眾生的業力而顯現的相貌。問：一乘凈土的大小、多少、染凈的差別，要如何得知其層次的同異？答：一乘凈土，一即是多，多即是一。詳細情況如《地論》廣說，可以得知其份量。參照十方諸佛，即可知曉。其寬窄份量，不同於三乘所說的凈土，與世界海也不同。如果世界海就在當下，與眾生見聞之處相同，所說的諸佛凈土就不同了。所以說不同。上面所記錄的三乘凈土的差異相，只是爲了區分愚昧的小乘。問：如果這樣，為什麼經論中說，有妙凈土，阿羅漢應當往生其中？應當知道，小乘也有凈土。答：小乘沒有凈土。為什麼這樣說呢？凡是往生凈土，必須要有修習的行業。小乘厭惡色心，喜歡無餘涅槃，怎麼能往生凈土呢？現在說往生，是引用小乘的說法，說明那些阿羅漢先前有凈土的種子，所以證得阿羅漢果后應當往生其中。或者說，那些大阿羅漢就是菩薩，應當往生其中，應該知道這一點。 四諦品 立四諦章 依據《涅槃經》，苦有三種：一、苦類；二、苦諦；三、苦聖諦。集、滅、道等也相同。苦類是凡夫所得到的，苦諦是聲聞所得到的，苦聖諦是菩薩所得到的。苦類，是指苦的家族。
【English Translation】 English version: 4. There are various forms and colors (xingse). And there are various lengths (changdu). 5. There are various lifespans (shouming). 6. There are various attainments and entrances (zhude jiyi zhuru). 7. There are various faculties (zhugen). 8. There are various places of birth (shengchu). 9. There are various karmas (ye). 10. There are various karmic retributions (guobao). Thus, there are various differences, and what sentient beings see is also different. Question: If you want to clarify the Pure Land, why do you distinguish the differences in the levels of sentient beings? Answer: The Buddha Land naturally merges and is equal to the Dharma Realm, without any distinction. Why? Because the Buddha Land is called the Dharma Realm. If you want to distinguish and understand the levels, you must base it on the increase or decrease of sentient beings' thoughts, karmic actions, the depth of concentration, and the differences between purity and turbidity. The Buddha Land formed by verification will also have differences. Therefore, Manjushri Bodhisattva praised the profound differences of the Buddha Land, which are entrusted to the appearances manifested by the karma of the sentient beings in that land. Question: How can we know the similarities and differences in the levels of the size, quantity, purity, and impurity of the One Vehicle Pure Land? Answer: In the One Vehicle Pure Land, one is many, and many is one. The details are as described in the Treatise on the Ten Stages (Dilun), which can be used to know its quantity. Referring to the Buddhas of the ten directions, one can know it. Its width and quantity are different from the Pure Land described by the Three Vehicles, and it is also different from the world sea. If the world sea is in the present moment, the same as the place where sentient beings see and hear, the Pure Land of the Buddhas described will be different. Therefore, it is said to be different. The differences in the Pure Land of the Three Vehicles recorded above are only to distinguish the ignorant Small Vehicle. Question: If so, why does the treatise say that there is a wonderful Pure Land where Arhats should be born? It should be known that the Small Vehicle also has a Pure Land. Answer: The Small Vehicle does not have a Pure Land. Why is this said? All those who are born in the Pure Land must have practiced karma. The Small Vehicle dislikes form and mind and likes Nirvana without remainder. How can they be born in the Pure Land? Now, saying 'born' is quoting the words of the Small Vehicle, explaining that those Arhats previously had the seeds of the Pure Land, so after attaining the Arhat fruit, they should be born there. Or, those great Arhats are Bodhisattvas and should be born there. This should be known. Chapter on the Four Noble Truths: Establishing the Chapter on the Four Noble Truths According to the Nirvana Sutra, there are three types of suffering: 1. Category of Suffering; 2. Truth of Suffering; 3. Noble Truth of Suffering. The same applies to Accumulation, Cessation, and the Path. The Category of Suffering is attained by ordinary people, the Truth of Suffering is attained by Hearers (Sravakas), and the Noble Truth of Suffering is attained by Bodhisattvas. The Category of Suffering refers to the family of suffering.
流類。如苦苦壞苦等。逼情切已。而無其理。苦諦者。有無常等道理。翻凡成聖。從理正故得諦名。苦聖諦者。得法無我分。是自所依。順理故得其聖名。亦名有為四諦無為四諦。聖諦者。即無為四諦。故十住經云。復以苦習盡道。分別五陰。生者滅者。有增有減。而悉無形。生苦．老苦．病苦．死苦．憂悲惱苦．怨憎會苦．恩愛離苦。所欲不得亦復是苦。取要言之。五盛陰苦。是謂最勝名曰知苦。尋察根原。由苦枝黨所生為習。貪著愛慾玩之寶之。莫知為患。知而遠之。故曰知習。諸垢永除。更不造新。愿欲畢故。使不復生。色現尋滅。不令停滯。了習苦常寂。是謂知盡。解八正道。亦無體性。親疏近遠住止之處。變化無窮而不可極。蕩除塵穢。照曜愚迷。無形無聲存亡之體。為諸迷惑。道引之首。入無為路。故曰知道。菩薩分別四諦。亦不取證。欲護一切在生死者。真諦之相無相無形。而不可見。審解如本。即應法性。世俗言教假號有名。其實字型。不生不滅。無所染著。得聖諦心。不念有無。審解本者。一切諸色普悉平等。亦無高下。生若干心。是則名曰分別聖諦。其有為諦。如愚法小乘宗中具實分別。若一乘諦。別教究竟。隨一世界。名字差別。有四十億百千那由他。如是十方。隨諸眾生所應調伏。作如是說
【現代漢語翻譯】 現代漢語譯本： 流類，例如苦苦（dukkha-dukkha，痛苦的痛苦）、壞苦（viparinama-dukkha，變異的痛苦）等。逼迫之情非常懇切，但卻不明白其中的道理。苦諦（dukkha-satya，關於苦的真理）具有無常等道理，能使凡夫轉變為聖人，因為從道理上正確，所以得到『諦』這個名稱。苦聖諦（dukkha-ariya-sacca，關於苦的聖諦）是證得法無我（anatta，無自性）的部分，是自身所依賴的，順應道理，所以得到『聖』這個名稱。也稱為有為四諦（conditioned four noble truths）和無為四諦（unconditioned four noble truths）。聖諦，就是無為四諦。所以《十住經》說：『又以苦、集、滅、道（dukkha, samudaya, nirodha, magga）分別五陰（panca-khandha，五蘊），生者滅者，有增有減，而全部沒有形狀。生苦、老苦、病苦、死苦、憂悲惱苦、怨憎會苦、恩愛離苦，所求不得也是苦。總而言之，五盛陰苦（the suffering of the five aggregates）是最殊勝的，名為知苦。』 尋察痛苦的根源，是由痛苦的枝蔓所生，這就是集（samudaya，苦的根源）。貪著愛慾，玩賞它、珍視它，卻不知道它是禍患。知道之後就遠離它，所以叫做知集。各種污垢永遠消除，不再製造新的污垢，願望全部實現，使它不再產生。色（rupa，色蘊）的顯現隨即滅去，不讓它停留，瞭解習苦（the accumulation of suffering）是常寂的，這叫做知滅（nirodha，苦的止息）。理解八正道（ariya-atthangika-magga，八聖道），也沒有實體自性，親疏遠近，住止之處，變化無窮而不可窮盡。滌盪清除塵埃污穢，照耀愚昧迷惑，沒有形狀沒有聲音，是存亡的主體，是各種迷惑的引導之首，進入無為之路，所以叫做知道（magga，通往苦止息的道路）。 菩薩（bodhisattva）分別四諦，也不急於取證，想要保護一切在生死輪迴中的眾生。真諦（paramattha-sacca，勝義諦）的相是無相無形的，不可見。仔細理解它的本來面目，就應合於法性（dhammata，法的本性）。世俗的言語教導只是假借的名號，其實它的字型是不生不滅，沒有染著。得到聖諦之心，不執著于有無。仔細理解它的本來面目，一切諸色普遍平等，也沒有高下。產生若干種心，這就叫做分別聖諦。 有為諦（conditioned truth），就像愚法小乘宗（Hinayana）中具體而實在的分別。如果是一乘諦（Ekayana truth），別教（distinct teaching）究竟，隨著一個世界的名字差別，有四十億百千那由他（nayuta，古印度數字單位）。像這樣十方世界，隨著各種眾生所應調伏的方式，作出這樣的說法。
【English Translation】 English version: Streams of categories, such as dukkha-dukkha (the suffering of suffering), viparinama-dukkha (the suffering of change), and so on. The feeling of being pressured is very earnest, but without understanding the underlying principle. The dukkha-satya (truth of suffering) possesses principles such as impermanence, transforming ordinary beings into sages. Because it is correct in principle, it obtains the name 'satya' (truth). The dukkha-ariya-sacca (noble truth of suffering) is the part that attains the understanding of anatta (no-self), it is what one relies on, and because it accords with reason, it obtains the name 'ariya' (noble). It is also called the conditioned four noble truths and the unconditioned four noble truths. The ariya-sacca (noble truths) are the unconditioned four noble truths. Therefore, the Dasabhumika Sutra says: 'Furthermore, using dukkha, samudaya, nirodha, and magga (suffering, origin, cessation, path), differentiate the panca-khandha (five aggregates), those that arise and those that cease, those that increase and those that decrease, all without form. Birth suffering, old age suffering, sickness suffering, death suffering, sorrow, grief, and distress suffering, meeting with what is disliked suffering, separation from loved ones suffering, not obtaining what is desired is also suffering. In short, the suffering of the five aggregates is the most supreme, called knowing suffering.' Investigating the root of suffering, it arises from the branches of suffering, which is samudaya (the origin of suffering). Being attached to love and desire, enjoying and treasuring them, without knowing they are a calamity. Knowing this, one distances oneself from them, therefore it is called knowing samudaya. All defilements are permanently removed, no longer creating new ones, wishes are completely fulfilled, so that they no longer arise. The appearance of rupa (form) immediately ceases, not allowing it to linger, understanding that the accumulation of suffering is eternally tranquil, this is called knowing nirodha (the cessation of suffering). Understanding the ariya-atthangika-magga (noble eightfold path), it also has no substantial nature, closeness or distance, places of dwelling, changes are endless and cannot be exhausted. Sweeping away dust and defilement, illuminating ignorance and delusion, without form or sound, it is the entity of existence and non-existence, the head of guidance for all delusions, entering the path of the unconditioned, therefore it is called knowing magga (the path to the cessation of suffering). Bodhisattvas differentiate the four noble truths, but do not rush to attain realization, wanting to protect all beings in samsara (cycle of rebirth). The paramattha-sacca (ultimate truth) is without form or shape, and cannot be seen. Carefully understanding its original nature, it accords with dhammata (the nature of reality). Worldly teachings are merely borrowed names, but in reality, their essence is neither arising nor ceasing, without attachment. Attaining the mind of the noble truths, not clinging to existence or non-existence. Carefully understanding its original nature, all forms are universally equal, without high or low. Generating various minds, this is called differentiating the noble truths. The conditioned truth is like the concrete and real differentiations in the Hinayana (Smaller Vehicle) school of foolish teachings. If it is the Ekayana (One Vehicle) truth, the ultimate of the distinct teaching, depending on the name differences in one world, there are forty billion hundred thousand nayutas (ancient Indian numerical unit). Like this, in the ten directions, according to the ways in which various beings should be tamed, such statements are made.
。上件四諦。攝下諸教。頓屬其上。分本教義。漸從其末。義理分齊。並準上知。
光明覺品中立業成就章
建立業者依三乘。所謂身口意三業。若善若不善及無記。或漏無漏。或為無為。何以故。由業即如故。若論其體。表無表性。或言作無作。身業作。以可見有對色為體。口業作。以不可見有對色為體。二業無作。以不可見無對色為體。愚法小乘名同此。體義即有無不同。若心業作者。以心為體。無作非色非心為體。非色非心。名同小乘。其義不同毗曇及成實。此約三乘初教。終教即真如。若約圓教。具攝前義。及融自在也。上件業成就。依業成就論。廣破諸小乘計。大乘自成。唯據方便。論正業體。故聲所及以為業性。無可分別也。此論據初教。余可準之。
五陰章
五陰者。亦云五蘊。謂色受想行識。問蘊義云何。答諸所有色。若過去若未來若現在。若內若外。若粗若細。若劣若勝。若遠若近。彼一切略說。一色蘊積聚義故。如財貨蘊。如是乃至識蘊。當知依止十一種愛所依處故。於色等法。建立過去等差別。十一種愛者。謂顧戀愛悕望愛執著愛內我愛境界愛慾愛定愛惡愛苦愛妙行樂愛遠愛近愛。由如是愛所緣境故。如其次第。立過去等種種差別。又有差別。謂已生未生差別故。能
【現代漢語翻譯】 現代漢語譯本： 上述四諦（Satya，真理）涵蓋了較低層次的教義，頓悟則屬於最高層次。從根本教義上進行區分，漸悟則從末端開始。義理的區分和界限，都參照上述內容理解。
光明覺品中的立業成就章
建立業（Karma，行為）依賴於三乘（Triyana，三種交通工具），即身、口、意三業。這些業可以是善的、不善的或無記的（中性的），可以是有漏的（受煩惱影響的）或無漏的（不受煩惱影響的），可以是有為的（造作的）或無為的（不造作的）。為什麼呢？因為業即是如（Tathata，真如）。如果討論其本體，則有表業和無表業的性質，或者說是作和無作。身業的『作』，以可見的有對色（有形可見的物質）為本體。口業的『作』，以不可見的有對色為本體。這兩種業的『無作』，以不可見的無對色為本體。愚法小乘（Hinayana，小乘）的名稱與此相同，但本體的意義則有有無的不同。如果心業的『作』，以心為本體。『無作』則以非色非心為本體。非色非心，名稱與小乘相同，但其意義不同於毗曇宗（Abhidharma，阿毗達摩）和成實宗。這是關於三乘初教的說法。終教即是真如。如果按照圓教（圓滿的教義），則完全涵蓋了前面的意義，並且融合自在。上述的業成就，依據《業成就論》，廣泛地破斥了各種小乘的觀點，大乘自然成就。只是根據方便之說，討論正業的本體，因此聲音所及之處即為業的性質，無可分別。此論是根據初教而說，其餘可以依此推斷。
五陰章
五陰（Panca-skandha，五蘊）也稱為五蘊。即色（Rupa，色蘊）、受（Vedana，受蘊）、想（Samjna，想蘊）、行（Samskara，行蘊）、識（Vijnana，識蘊）。問：蘊的意義是什麼？答：所有一切的色，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是低劣、殊勝，無論是遙遠、鄰近，所有這些都可以概括地說為色蘊，具有積聚的意義，就像財貨的蘊藏一樣。像這樣乃至識蘊，應當知道是由於依止十一種愛所依之處，因此對於色等法，建立了過去等差別。十一種愛是指：顧戀愛、悕望愛、執著愛、內我愛、境界愛、欲愛、定愛、惡愛、苦愛、妙行樂愛、遠愛、近愛。由於這些愛所緣的境界，因此依次建立了過去等種種差別。還有差別，即已生和未生的差別，能夠……
【English Translation】 English version: The above Four Noble Truths (Satya) encompass the lower teachings, while sudden enlightenment belongs to the highest level. Distinguishing from the fundamental teachings, gradual enlightenment starts from the end. The distinctions and boundaries of the meanings and principles should be understood with reference to the above.
Chapter on Establishing Karma and Accomplishment in the Chapter on the Light of Awakening
The establishment of Karma (action) relies on the Three Vehicles (Triyana), namely the three karmas of body, speech, and mind. These karmas can be good, bad, or neutral (unspecified), can be with outflows (affected by afflictions) or without outflows (unaffected by afflictions), can be conditioned (created) or unconditioned (uncreated). Why? Because Karma is Suchness (Tathata). If we discuss its essence, it has the nature of revealing and non-revealing karma, or acting and non-acting. The 'acting' of bodily karma takes visible and tangible matter as its essence. The 'acting' of verbal karma takes invisible and tangible matter as its essence. The 'non-acting' of these two karmas takes invisible and intangible matter as its essence. The names in the Hinayana (Small Vehicle) that adhere to the letter are the same as these, but the meaning of the essence is different in terms of existence and non-existence. If the 'acting' of mental karma takes the mind as its essence, then 'non-acting' takes non-matter and non-mind as its essence. Non-matter and non-mind have the same name as in the Hinayana, but their meaning is different from the Abhidharma and Satyasiddhi schools. This is about the initial teaching of the Three Vehicles. The ultimate teaching is Suchness. If according to the Perfect Teaching (complete doctrine), it fully encompasses the preceding meanings and is freely integrated. The above-mentioned accomplishment of karma, according to the Treatise on the Accomplishment of Karma, extensively refutes various Hinayana views, and the Mahayana naturally accomplishes itself. It only discusses the essence of right karma according to expedient means, so the scope of the sound is taken as the nature of karma, which cannot be distinguished. This treatise is based on the initial teaching, and the rest can be inferred from it.
Chapter on the Five Skandhas
The Five Skandhas (Panca-skandha) are also called the Five Aggregates. They are form (Rupa), feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana). Question: What is the meaning of 'aggregate'? Answer: All forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether inferior or superior, whether far or near, all of these can be summarized as the aggregate of form, which has the meaning of accumulation, like the accumulation of wealth. Likewise, up to the aggregate of consciousness, it should be known that it is because of relying on the eleven places of attachment that the distinctions of past, etc., are established for form and other dharmas. The eleven attachments are: attachment to recollection, attachment to hope, attachment to clinging, attachment to the inner self, attachment to the realm, attachment to desire, attachment to meditation, attachment to evil, attachment to suffering, attachment to the joy of virtuous conduct, attachment to distance, and attachment to proximity. Because of the objects of these attachments, various distinctions such as past, etc., are established in order. There are also differences, namely the difference between what has already arisen and what has not yet arisen, which can...
取所取差別故。外門內門差別故。染不染差別故。近遠差別故。如其所應。於色等諸法。建立過去等差別。已生者謂過去現在。未生者謂未來。外門者謂不定地。內門者謂諸定地。余句易了。不復分別。又苦相廣大故名為蘊如大杖蘊。依止色等。發起生等廣大苦故。如經言。如是純大眾苦蘊集。又荷雜染擔者。謂煩惱等諸雜染法。依色等故。譬如世間身之一分。能荷于擔。即此一分名肩名蘊。色等亦爾。能荷雜染擔故。名之為蘊。問廣分別云何蘊義。云何實有。幾是實有。為何義故觀實有耶。答云。此余根境是實有義。一切皆是實有。為舍執著實有我故。觀察實有。所以建立此三問者。為斷相事二愚及增益執故。如是準知。上件蘊義。聲聞即實。初教即空。終教即如。一乘即法界無為也。
隨附十八界章
云何建立界。謂色蘊即十界。眼等五根界色等五境界。及法界一分。受想行蘊即法界一分。識蘊即七識界。謂眼等六識界及意界。何故建立界處無別相耶。建立蘊中已說。眼等各別相故。是故從諸蘊中出界建立。從諸界中出處建立。何等界法蘊不攝耶。法界中無為。法蘊所不攝。此無為法。復有八種。謂善法真如不善法真如。無記法真如虛空。非擇滅。擇滅。不動。及想受滅。如是建立八無為中。當知。
【現代漢語翻譯】 現代漢語譯本： 因為所取和能取的差別，因為外門和內門的差別，因為染污和不染污的差別，因為近和遠的差別，像這樣相應地，對於色等諸法，建立過去等差別。已經生起的稱為過去和現在，未生起的稱為未來。外門指的是不定地，內門指的是諸定地。其餘語句容易理解，不再分別解釋。又因為苦相廣大，所以名為蘊，就像大柴堆一樣。依止色等，發起生等廣大的苦，所以經中說，『像這樣純粹是大苦蘊的聚集』。又荷負雜染重擔的，指的是煩惱等諸雜染法，依止色等而生起。譬如世間身體的一部分，能夠荷負重擔，這部分就叫做肩或蘊。色等也是這樣，能夠荷負雜染重擔，所以名為蘊。問：廣泛分別蘊的意義是什麼？什麼是實有？有多少是實有？爲了什麼意義而觀察實有呢？答：這些其餘的根和境是實有的意義，一切都是實有。爲了捨棄執著實有的『我』，所以觀察實有。建立這三個問題，是爲了斷除相和事的兩種愚癡以及增益執。像這樣準此可知，上面的蘊的意義，聲聞乘認為是實有，初期的教義認為是空，終極的教義認為是如，一乘認為是法界無為。
隨附十八界章
如何建立界？色蘊即是十界：眼等五根界（眼根、耳根、鼻根、舌根、身根，是產生視覺、聽覺、嗅覺、味覺、觸覺的器官）和色等五境界（色境、聲境、香境、味境、觸境，是視覺、聽覺、嗅覺、味覺、觸覺的對象），以及法界（意識的對象）的一部分。受蘊（感受）、想蘊（概念）、行蘊（意志）即是法界的一部分。識蘊（識別）即是七識界：眼等六識界（眼識、耳識、鼻識、舌識、身識、意識）和意界（意識的根本）。為什麼建立界和處沒有別的相呢？因為在建立蘊中已經說了眼等各自的差別相。所以從諸蘊中出現界的建立，從諸界中出現處的建立。什麼界中的法蘊不攝呢？法界中的無為法，是蘊所不攝的。這無為法，又有八種：善法真如（真實如常的善法）、不善法真如（真實如常的不善法）、無記法真如（真實如常的非善非惡法）、虛空（沒有阻礙的空間）、非擇滅（不通過智慧選擇而自然止息）、擇滅（通過智慧選擇而止息）、不動（禪定中的不動狀態）、以及想受滅（滅盡定，停止思想和感受的狀態）。像這樣建立八種無為法中，應當知道。
【English Translation】 English version: Because of the difference between what is taken and what can take. Because of the difference between the outer gate and the inner gate. Because of the difference between defilement and non-defilement. Because of the difference between near and far. Accordingly, for phenomena such as form, distinctions such as past are established. What has already arisen is called past and present, and what has not yet arisen is called future. The outer gate refers to the indefinite realm, and the inner gate refers to the various meditative realms. The remaining sentences are easy to understand and will not be explained further. Furthermore, because the aspect of suffering is vast, it is called a 'skandha' (蘊), like a large pile of firewood. Relying on form and so on, it gives rise to vast suffering such as birth, and therefore the sutra says, 'Thus, a pure mass of great suffering accumulates.' Moreover, those who bear the burden of defilements refer to defilements such as afflictions, which arise relying on form and so on. For example, a part of the body in the world can bear a burden, and this part is called a shoulder or a skandha. It is the same with form and so on; because they can bear the burden of defilements, they are called skandhas. Question: What is the meaning of skandha in a broad sense? What is truly existent? How much is truly existent? For what purpose do we observe what is truly existent? Answer: These remaining roots and objects are the meaning of what is truly existent; everything is truly existent. In order to abandon attachment to a truly existent 'self', we observe what is truly existent. Establishing these three questions is to cut off the two kinds of ignorance of characteristics and events, as well as the attachment of increase. Thus, it should be known that the meaning of the skandhas above is that the Shravaka (聲聞) vehicle considers them truly existent, the initial teachings consider them empty, the final teachings consider them as suchness, and the One Vehicle considers them as the unconditioned realm of Dharma (法界無為).
Attached Chapter on the Eighteen Realms (十八界章)
How are the realms established? The form skandha (色蘊) is the ten realms: the five sense-organs realms (眼等五根界) (eye, ear, nose, tongue, body, which are the organs that produce sight, hearing, smell, taste, and touch) and the five sense-objects realms (色等五境界) (form, sound, smell, taste, touch, which are the objects of sight, hearing, smell, taste, and touch), and a part of the Dharma realm (法界) (the object of consciousness). The feeling skandha (受蘊), perception skandha (想蘊), and volition skandha (行蘊) are part of the Dharma realm. The consciousness skandha (識蘊) is the seven consciousness realms: the six consciousness realms (眼等六識界) (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) and the mind realm (意界) (the root of consciousness). Why is it that the establishment of realms and bases has no other characteristics? Because the individual characteristics of the eye and so on have already been explained in the establishment of the skandhas. Therefore, the establishment of realms emerges from the skandhas, and the establishment of bases emerges from the realms. What Dharma in which realm is not included in the skandhas? The unconditioned Dharma (無為法) in the Dharma realm is not included in the skandhas. This unconditioned Dharma has eight types: true suchness of good Dharma (善法真如), true suchness of unwholesome Dharma (不善法真如), true suchness of neutral Dharma (無記法真如), space (虛空), cessation by non-choice (非擇滅), cessation by choice (擇滅), immovability (不動), and cessation of perception and feeling (想受滅). Knowing this, one should understand the establishment of these eight unconditioned Dharmas.
所依差別故。分折真如。假立三種。不由自性故。善法真如。謂無我性空性無相實際勝義法界。何故真如說名真如。由彼自性無變異故。謂一切時無我實性無改轉故。說無變異。當知。此則是無我性。離二我故。何故復說此名空性耶。一切雜染所不污故。所以者何。由緣此故。能令一切諸雜染事悉皆空寂。雖復有時說有雜染。當知。但是客塵煩惱之所染污。何等名為客塵染污。謂由未拔所取能取種子故。令依他性心二行相轉。非法性心。以諸法法性清凈故。何故復說此名無相。諸相寂靜故。諸相者。謂色受等乃至菩提諸所戲論真如性中彼相寂滅故名無相。何故復說此名實際。無倒所緣故。實者謂無顛倒。此處究竟。故名為際。過無我性。更無所求故。何故復說此名勝義。最勝聖智所行處故。何故復說此名法界。一切聲聞緣覺諸佛妙法所依相故。如善法真如。當知。不善法真如無記法真如亦爾。虛空者。謂無色性。容受一切所作業故。無色性者。謂唯違於色無性相法。意識境界是名虛空。意識境界者。謂法界攝故。唯違色言。為別受等。共有真如擇滅非滅無常性等。雖菟角等。亦是無性。然彼不與諸法相違。以彼唯是畢竟無故。又菟角等。非唯違色。由與受等諸法共故。是故唯說與色相違。無性相言。為別受等無色之法
【現代漢語翻譯】 現代漢語譯本 所依差別故（因為所依據的差別）。分折真如（tathata，如實），假立三種（三種真如）。不由自性故（不是由於自性）。善法真如（kusala-dharma-tathata），謂無我性（nairatmya-svabhava）空性（sunyata-svabhava）無相（animitta）實際（bhutakoti）勝義（paramartha）法界（dharmadhatu）。 何故真如說名真如（tathata）？由彼自性無變異故（因為它的自性沒有變異）。謂一切時無我實性無改轉故（意思是說，在任何時候，無我的真實本性都不會改變或轉化）。說無變異（說沒有變異）。當知（應當知道）。此則是無我性（這就是無我性）。離二我故（遠離了人我和法我）。 何故復說此名空性耶（為什麼又說它叫做空性呢）？一切雜染所不污故（因為它不會被一切雜染所污染）。所以者何（為什麼呢）？由緣此故（因為緣於此），能令一切諸雜染事悉皆空寂（能夠使一切雜染的事物都空寂）。雖復有時說有雜染（雖然有時說有雜染），當知（應當知道），但是客塵煩惱之所染污（但這只是被客塵煩惱所染污）。 何等名為客塵染污（什麼叫做客塵染污）？謂由未拔所取能取種子故（就是因為沒有拔除能取和所取的種子），令依他性心二行相轉（使得依他起性的心識以兩種行相運轉）。非法性心（不是法性的心）。以諸法法性清凈故（因為諸法的法性是清凈的）。 何故復說此名無相（為什麼又說它叫做無相）？諸相寂靜故（因為諸相寂靜）。諸相者（諸相是指）。謂色受等乃至菩提諸所戲論（色、受等，乃至菩提等一切戲論）。真如性中彼相寂滅故名無相（在真如的自性中，這些相都寂滅，所以叫做無相）。 何故復說此名實際（為什麼又說它叫做實際）？無倒所緣故（因為它是沒有顛倒的所緣）。實者謂無顛倒（真實是指沒有顛倒）。此處究竟（這裡是究竟之處）。故名為際（所以叫做際）。過無我性（超越了無我性）。更無所求故（因為沒有其他可以追求的了）。 何故復說此名勝義（為什麼又說它叫做勝義）？最勝聖智所行處故（因為它是最殊勝的聖智所行之處）。 何故復說此名法界（為什麼又說它叫做法界）？一切聲聞緣覺諸佛妙法所依相故（因為它是所有聲聞、緣覺、諸佛所依止的妙法的體相）。 如善法真如（就像善法真如一樣）。當知（應當知道）。不善法真如（akusala-dharma-tathata）無記法真如（avyakrta-dharma-tathata）亦爾（也是如此）。 虛空者（虛空是指）。謂無色性（沒有顏色的性質）。容受一切所作業故（因為它能夠容納一切所造作的事物）。無色性者（沒有顏色的性質是指）。謂唯違於色無性相法（僅僅是與色法相違背的無自性的法）。意識境界是名虛空（意識的境界叫做虛空）。意識境界者（意識的境界是指）。謂法界攝故（被法界所攝）。 唯違色言（僅僅說與色相違）。為別受等（是爲了區別于受等）。共有真如擇滅非滅無常性等（共同具有的真如、擇滅、非滅、無常性等）。雖菟角等（雖然像兔角等）。亦是無性（也是沒有自性的）。然彼不與諸法相違（然而它們並不與諸法相違背）。以彼唯是畢竟無故（因為它們僅僅是畢竟空無）。 又菟角等（而且兔角等）。非唯違色（不僅僅與色相違背）。由與受等諸法共故（因為它們與受等諸法共同存在）。是故唯說與色相違（所以僅僅說與色相違背）。無性相言（無自性的說法）。為別受等無色之法（是爲了區別于受等無色的法）。
【English Translation】 English version Due to the difference in what is relied upon, the Suchness (tathata) is analyzed and three types are provisionally established, not due to its own nature. The Suchness of wholesome dharmas (kusala-dharma-tathata), namely, the nature of no-self (nairatmya-svabhava), emptiness (sunyata-svabhava), signlessness (animitta), reality-limit (bhutakoti), ultimate meaning (paramartha), and the realm of dharmas (dharmadhatu). Why is Suchness called Suchness (tathata)? Because its own nature does not change. That is, at all times, the real nature of no-self does not alter or transform. It is said to be without change. Know that this is the nature of no-self, because it is apart from the two selves (person and dharma). Why is it also called emptiness (sunyata)? Because it is not defiled by any impurities. Why is that? Because by relying on it, all impure things can be made empty and still. Although sometimes it is said that there are impurities, know that these are only defilements of adventitious dust and afflictions. What are called adventitious dust defilements? They are caused by the seeds of the grasped and the grasper not being uprooted, causing the dependent nature of the mind to turn into two aspects. It is not the mind of the nature of dharmas, because the nature of all dharmas is pure. Why is it also called signlessness (animitta)? Because all signs are still. What are the signs? They are the playful elaborations of form, feeling, etc., up to enlightenment. Because these signs are extinguished in the nature of Suchness, it is called signlessness. Why is it also called reality-limit (bhutakoti)? Because it is the object of non-inverted perception. Reality means without inversion. This is the ultimate place, so it is called the limit. It surpasses the nature of no-self, because there is nothing else to seek. Why is it also called ultimate meaning (paramartha)? Because it is the place where the most excellent holy wisdom operates. Why is it also called the realm of dharmas (dharmadhatu)? Because it is the aspect upon which all Sravakas, Pratyekabuddhas, and Buddhas rely on the wonderful Dharma. Just like the Suchness of wholesome dharmas, know that the Suchness of unwholesome dharmas (akusala-dharma-tathata) and the Suchness of unspecified dharmas (avyakrta-dharma-tathata) are also the same. Emptiness (space) means the nature of being without color. Because it can accommodate all actions. The nature of being without color means only that it is contrary to the dharma of form without nature. The realm of consciousness is called emptiness. The realm of consciousness means that it is included in the realm of dharmas. The statement 'only contrary to form' is to distinguish it from feeling, etc. It shares Suchness, cessation by discrimination, non-cessation, impermanence, etc. Although things like rabbit horns are also without nature, they are not contrary to all dharmas, because they are ultimately non-existent. Moreover, things like rabbit horns are not only contrary to form, but also common to dharmas such as feeling. Therefore, it is only said to be contrary to form. The statement 'without nature' is to distinguish it from formless dharmas such as feeling.
。何以故。受等自體。是有性相。非無性相故。非擇滅者。謂是滅非離系。不永害隨眠故。擇滅者。謂是滅。是離系永害隨眠故。不動者。謂已離遍凈欲。未離上欲。苦樂滅無為想受滅者。謂已離無所有處欲。超過有頂。暫息相作意為先。故諸不恒行心心法。及恒行一分心心所滅無為。當知。此中有二種應斷法。謂諸煩惱及此所依受。受有二種。謂變異及不變異。如其次第。苦樂非苦樂當知。煩惱斷故。建立擇滅。二受斷故。如其次第。建立不動及受想滅。煩惱斷者。謂除此品粗重。所得轉依。受斷者。謂除此能治定障所得轉依。是故得第二靜慮時。雖證苦滅。而不建無為。以反異受未盡斷故。又苦五種。色若受想行蘊。及此所說八無為法。如是十六。總名法界。五種色者。謂極略色極迥色．受所引色．遍計所引色．自在所生色。問界義云何。答一切法種子義。謂依阿賴耶識中諸法種子。說名為界。界是因義故。又能持自相義。是界義。又能持因果性義。是界義。能持因果性者。謂於十方界中根境。諸界及六識界。如其次第。又攝持一切法差別義。是界義。攝持一切法差別者。謂諸經說地等諸界。及所餘界。隨其所應。皆十八界攝。若約小乘即實攝。若約初教即空攝。空者謂無分別空。若約終教即真如攝。攝者謂無所
【現代漢語翻譯】 何以故？受等自體是有性相，因為它們具有存在的自性，而不是沒有自性。非擇滅是指那種滅，它不是通過斷離繫縛而實現的，因此不能永久地損害隨眠（煩惱的潛在狀態）。擇滅是指那種滅，它是通過斷離繫縛而實現的，因此能永久地損害隨眠。不動是指那些已經斷離了遍凈天（色界第四禪）的慾望，但尚未斷離更高層天（無色界）的慾望的狀態。苦樂滅無為想受滅是指那些已經斷離了無所有處天（無色界第二禪）的慾望，超越了有頂天（無色界第四禪），暫時停止粗想作意為先的狀態。因此，那些不恒常生起的心和心所法，以及恒常生起的一部分心和心所的滅，都是無為法。應當知道，這裡有兩種應該斷除的法，即各種煩惱以及煩惱所依賴的感受。感受有兩種，即變異的感受和不變異的感受。依次對應于苦受、樂受和非苦非樂受。應當知道，因為斷除了煩惱，所以建立擇滅；因為斷除了兩種感受，所以依次建立不動和受想滅。斷除煩惱是指去除此品（指煩惱品類）的粗重性，所獲得的轉依（轉變所依）。斷除感受是指去除此能障礙禪定的因素，所獲得的轉依。因此，當獲得第二禪時，雖然證得了苦滅，但並不建立無為，因為變異的感受尚未完全斷除。此外，苦有五種，即色蘊、受蘊、想蘊、行蘊，以及這裡所說的八種無為法。這樣，總共十六種，總稱為法界。五種色是指極微細的色、極遙遠的色、受所引生的色、遍計所引生的色、自在所生的色。問：『界』的含義是什麼？答：一切法種子的含義。即依據阿賴耶識中諸法的種子，說名為『界』。『界』是因的含義。又能保持自身特性的含義，是『界』的含義。又能保持因果性質的含義，是『界』的含義。能保持因果性質是指在十方世界中，根、境諸界以及六識界，依次對應。又攝持一切法差別的含義，是『界』的含義。攝持一切法差別是指諸經所說的地等諸界，以及其餘的界，根據它們各自的情況，都包含在十八界中。如果從小乘的角度來說，就是真實地包含；如果從初教（早期佛教）的角度來說，就是空性地包含。空性是指沒有分別的空性。如果從終教（後期佛教）的角度來說，就是真如所包含。『攝』是指沒有... ...
【English Translation】 Why is that? Feeling (受, Vedanā) and other aggregates have intrinsic characteristics (性相, svabhāva), because they possess the nature of existence, not the nature of non-existence. Non-cessation through discrimination (非擇滅, apratisaṃkhyā-nirodha) refers to cessation that is not through detachment (離系, visaṃyoga); therefore, it does not permanently harm the latent tendencies (隨眠, anuśaya). Cessation through discrimination (擇滅, pratisaṃkhyā-nirodha) refers to cessation that is detachment, permanently harming the latent tendencies. Immovable (不動, āniñjya) refers to having detached from the desire of the Pure Abode (遍凈, Śubhakṛtsna, the fourth dhyāna of the Form Realm), but not yet detached from the desire of the higher realms (the Formless Realm). Cessation of feeling and thought without perception (苦樂滅無為想受滅, nirodha-samāpatti) refers to having detached from the desire of the Realm of Nothingness (無所有處, Ākiṃcanyāyatana, the second dhyāna of the Formless Realm), surpassing the Peak of Existence (有頂, Bhavanāgra, the fourth dhyāna of the Formless Realm), with the temporary cessation of coarse mental activity (相作意, nimitta-manasikāra) as the precursor. Therefore, the unconditioned (無為, asaṃskṛta) cessation of non-constant mental activities (心心法, citta-caitta) and a portion of constant mental activities should be understood. It should be known that there are two types of phenomena to be abandoned here: afflictions (煩惱, kleśa) and the feelings upon which they depend. There are two types of feelings: changing feelings and unchanging feelings, corresponding to painful, pleasant, and neutral feelings, respectively. It should be known that because afflictions are abandoned, cessation through discrimination is established. Because the two types of feelings are abandoned, the immovable and the cessation of feeling and thought are established, respectively. Abandoning afflictions refers to the transformation (轉依, āśraya-parāvṛtti) attained by removing the coarseness (粗重, daurbalya) of this category (品, varga). Abandoning feelings refers to the transformation attained by removing the obstacle to meditative stabilization (定障, samādhi-āvaraṇa). Therefore, when attaining the second dhyāna, although the cessation of suffering is realized, the unconditioned is not established, because the changing feelings have not been completely abandoned. Furthermore, there are five types of suffering: the aggregates of form (色蘊, rūpa-skandha), feeling (受蘊, vedanā-skandha), perception (想蘊, saṃjñā-skandha), and mental formations (行蘊, saṃskāra-skandha), as well as the eight unconditioned dharmas mentioned here. Thus, these sixteen in total are collectively called the realm of phenomena (法界, dharma-dhātu). The five types of form are extremely subtle form, extremely distant form, form induced by feeling, form induced by conceptual proliferation (遍計, parikalpita), and form produced by mastery (自在, vaśitā). Question: What is the meaning of 'realm' (界, dhātu)? Answer: The meaning of the seeds of all phenomena. That is, based on the seeds of all phenomena in the Ālaya consciousness (阿賴耶識, Ālaya-vijñāna), it is called 'realm'. 'Realm' is the meaning of cause. Also, the meaning of maintaining its own characteristics is the meaning of 'realm'. Also, the meaning of maintaining the nature of cause and effect is the meaning of 'realm'. Maintaining the nature of cause and effect refers to the realms of the sense bases (根, indriya) and objects (境, viṣaya) in the ten directions, as well as the six consciousness realms (六識界, ṣaḍ-vijñāna-dhātu), corresponding in order. Also, the meaning of encompassing all the differences of phenomena is the meaning of 'realm'. Encompassing all the differences of phenomena refers to the realms of earth and so on mentioned in the sutras, and the remaining realms, according to their respective situations, are all included in the eighteen realms. From the perspective of the Hīnayāna (小乘, Lesser Vehicle), it is truly included. From the perspective of the initial teachings (初教, prathama-śāsana, early Buddhism), it is included as emptiness (空, śūnyatā). Emptiness refers to emptiness without discrimination (無分別空, nirvikalpa-śūnyatā). From the perspective of the final teachings (終教, antya-śāsana, later Buddhism), it is included as Suchness (真如, tathatā). 'Encompassing' (攝, saṃgraha) refers to without... ...
攝。若約頓教。即不可說。若約一乘即如前。一切余義如別章。
隨附十二處章
云何建立處。謂十色界即十色處。七識界即意處。法界即法處。由此道理。諸蘊界處三法所攝。謂色蘊法界及與意處。由色蘊攝十色界。法界即攝法界。意處攝七識界。是故三法攝一切法。問處義云何。答識生長門義。是處義當知。種子義。攝一切法。義別義亦是處義。複次如佛所說。色如聚沫。受如浮泡。想如陽焰。行如芭蕉。識如幻化。問以何義故。色如聚沫乃至識如幻化。答以無我故。離凈故。少味故。不堅故。不實故。謂非有遠離虛妄不堅實義。是經所說諸句義。又為對治我凈樂常四顛倒故。如其次第。說無我等。諸句差別。以此義準。初教之義。不同小乘。若入終教乃至圓教。如界門說。余義如別章。
明難品初立唯識章
唯識略開十門。一舉數。二列名。三出體。四明教興意。五建立。六辨成就不成就。七明對治滅不滅。八明薰不薰。九辨真妄不同。十歸成第一義無性性。初舉數者。謂一心即第一義清凈心。二舉三法。謂唯量唯二及種種。又有三法。謂心意識。三成八識。眼等五識意識末那識阿賴耶識。四成九識。謂加阿摩羅識。五成十心。謂十稠林。如地論云。是菩薩。如實知眾生諸心。種種相
【現代漢語翻譯】 攝。若約頓教，即不可說。若約一乘即如前。一切余義如別章。
隨附十二處章
云何建立處？謂十入（dasa ayatana）即十色處。七識界即意處。法界即法處。由此道理，諸蘊、界、處三法所攝。謂色蘊、法界及與意處。由色蘊攝十入。法界即攝法界。意處攝七識界。是故三法攝一切法。問：處義云何？答：識生長門義，是處義當知。種子義，攝一切法。義別義亦是處義。複次，如佛所說：色如聚沫，受如浮泡，想如陽焰，行如芭蕉，識如幻化。問：以何義故，色如聚沫乃至識如幻化？答：以無我故，離凈故，少味故，不堅故，不實故。謂非有、遠離、虛妄、不堅實義，是經所說諸句義。又為對治我、凈、樂、常四顛倒故，如其次第，說無我等諸句差別。以此義準，初教之義，不同小乘。若入終教乃至圓教，如界門說。余義如別章。
明難品初立唯識章
唯識略開十門。一、舉數。二、列名。三、出體。四、明教興意。五、建立。六、辨成就不成就。七、明對治滅不滅。八、明薰不薰。九、辨真妄不同。十、歸成第一義無性性。初、舉數者，謂一心即第一義清凈心。二、舉三法，謂唯量、唯二及種種。又有三法，謂心、意識。三、成八識，眼等五識、意識、末那識（manas-vijnana）、阿賴耶識（alaya-vijnana）。四、成九識，謂加阿摩羅識（amala-vijnana）。五、成十心，謂十稠林。如地論云：是菩薩，如實知眾生諸心，種種相。
【English Translation】 In terms of the Sudden Teaching, it is unspeakable. In terms of the One Vehicle, it is as before. All other meanings are as in separate chapters.
Chapter on the Twelve Bases
How are the bases established? The ten entrances (dasa ayatana) are the ten sense-fields. The seven consciousness realms are the mind-base. The dharma-realm is the dharma-base. According to this principle, the three dharmas of skandhas, realms, and bases are encompassed. Namely, the form skandha, the dharma-realm, and the mind-base. The form skandha encompasses the ten entrances. The dharma-realm encompasses the dharma-realm. The mind-base encompasses the seven consciousness realms. Therefore, the three dharmas encompass all dharmas. Question: What is the meaning of 'base'? Answer: The meaning of 'the gate where consciousness grows' is what should be understood as the meaning of 'base'. The meaning of 'seed' encompasses all dharmas. The meaning of 'difference in meaning' is also the meaning of 'base'. Furthermore, as the Buddha said: 'Form is like a lump of foam, sensation is like a floating bubble, perception is like a mirage, formations are like a banana tree, consciousness is like an illusion.' Question: For what reason is form like a lump of foam, and so on, up to consciousness being like an illusion? Answer: Because of no-self, because of being apart from purity, because of little taste, because of being not firm, because of being not real. Meaning non-existence, remoteness, falsity, and non-substantiality, these are the meanings of the phrases spoken in the sutra. Moreover, in order to counteract the four inversions of self, purity, pleasure, and permanence, the differences in the phrases such as no-self are spoken in sequence. According to this principle, the meaning of the initial teaching is different from the Hinayana. If entering the final teaching up to the perfect teaching, it is as explained in the chapter on realms. Other meanings are as in separate chapters.
Chapter on Establishing the Consciousness-Only Doctrine in the Section on Difficult Questions
The Consciousness-Only doctrine is briefly opened with ten doors. First, enumerating the numbers. Second, listing the names. Third, presenting the substance. Fourth, explaining the intention behind the teaching's arising. Fifth, establishing. Sixth, distinguishing accomplishment from non-accomplishment. Seventh, explaining the treatment of what is extinguished and not extinguished. Eighth, explaining what is imprinted and not imprinted. Ninth, distinguishing the difference between truth and falsehood. Tenth, returning to the accomplishment of the first principle of no-self-nature. First, enumerating the numbers means that one mind is the first principle of pure mind. Second, enumerating the three dharmas means only measurement, only two, and various kinds. There are also three dharmas, namely mind, consciousness, and vijnana. Third, forming the eight consciousnesses: the five consciousnesses of eye and so on, consciousness, manas-vijnana (末那識), and alaya-vijnana (阿賴耶識). Fourth, forming the nine consciousnesses, namely adding amala-vijnana (阿摩羅識). Fifth, forming the ten minds, namely the ten dense forests. As the Dasabhumika Sutra says: 'This Bodhisattva truly knows the various aspects of the minds of sentient beings.'
心。雜相心。輕生不生相心。無形相心。無邊一切處眾多相心。清凈相心。染不染相心。縛解相心。幻起相心。隨道生相。乃至無量百千種種心差別相。皆如實知。六成十一識。謂身識。身者識。受者識。應受識。正受識。世識。數識。處識。言說識。自他差別識。善惡兩道生死識。七攝為四。一似塵識。二似根識。三似我識。四似識識。八或開無量。地論云。乃至無量百千種種心差別相。二列名者。謂阿賴耶識。阿陀那識。心意識。乃至窮生死蘊等。餘七識可知。三出體者。究竟用如來藏為體。所以得知。勝鬘經云。由有如來藏法種眾苦。乃至樂求涅槃等故得知也。又如來藏不染而染。據此即是生死體染而不染。據此生死即是涅槃。更無異法。又經文六識及心法智。是其生滅。非是可依。唯如來藏不起不滅。成究竟依。四教興意者。梁本攝論云。由此心識微細境界所攝故。不為聲聞二乘說。為諸菩薩說。應有勝位。為得一切智故。佛為說。何以故。若離此智得無上菩提者。無有是處。五建立者有三。一依雜集瑜伽等。八相明建立。二依攝論。三相等八義明建立。三依顯揚論。十九相明建立。初八相者。雜集論云。云何知有阿賴耶識。若無此識。執受初明瞭種子業身受無心定命終無。皆不應理。釋此伽他。如攝抉擇分
【現代漢語翻譯】 現代漢語譯本 心，雜相心，輕生不生相心，無形相心，無邊一切處眾多相心，清凈相心，染不染相心，縛解相心，幻起相心，隨道生相，乃至無量百千種種心差別相，皆如實知。六成十一識，謂身識（身體的意識），身者識（身體的擁有者的意識），受者識（接受者的意識），應受識（應該接受的意識），正受識（正確接受的意識），世識（世間的意識），數識（數量的意識），處識（場所的意識），言說識（言語表達的意識），自他差別識（自己與他人差別的意識），善惡兩道生死識（善惡兩條道路生死的意識）。七攝為四，一似塵識（類似塵埃的意識），二似根識（類似感官的意識），三似我識（類似自我的意識），四似識識（類似意識的意識）。八或開無量。地論云：『乃至無量百千種種心差別相。』二列名者，謂阿賴耶識（Alaya-vijnana，藏識），阿陀那識（Adana-vijnana，執持識），心意識（Citta-manovijnana，心意意識），乃至窮生死蘊等。餘七識可知。三出體者，究竟用如來藏（Tathagatagarbha，如來法身）為體。所以得知，《勝鬘經》云：『由有如來藏法種眾苦，乃至樂求涅槃等故得知也。』又如來藏不染而染，據此即是生死體染而不染，據此生死即是涅槃，更無異法。又經文六識及心法智，是其生滅，非是可依，唯如來藏不起不滅，成究竟依。四教興意者，梁本《攝論》云：『由此心識微細境界所攝故，不為聲聞二乘說，為諸菩薩說，應有勝位，為得一切智故，佛為說。何以故？若離此智得無上菩提者，無有是處。』五建立者有三，一依《雜集》、《瑜伽》等，八相明建立。二依《攝論》，三相等八義明建立。三依《顯揚論》，十九相明建立。初八相者，《雜集論》云：『云何知有阿賴耶識？若無此識，執受初明瞭種子業身受無心定命終無，皆不應理。』釋此伽他，如《攝抉擇分》。
【English Translation】 English version The mind. The mind of mixed appearances. The mind of lightly regarding life and not being born. The mind without form or appearance. The mind of numerous appearances in boundless all places. The mind of pure appearances. The mind of defiled and undefiled appearances. The mind of bound and liberated appearances. The mind of illusory arising appearances. The appearances arising according to the path, and even immeasurable hundreds of thousands of various mind differentiations, all are known as they truly are. Six become eleven consciousnesses, namely body consciousness (consciousness of the body), the body-possessor consciousness (consciousness of the body's owner), the receiver consciousness (consciousness of the receiver), the should-be-received consciousness (consciousness of what should be received), the correctly-received consciousness (consciousness of what is correctly received), the world consciousness (consciousness of the world), the number consciousness (consciousness of numbers), the place consciousness (consciousness of places), the speech consciousness (consciousness of speech), the self-other differentiation consciousness (consciousness of the difference between self and others), the good-evil two paths of birth-death consciousness (consciousness of the two paths of good and evil, and of birth and death). Seven are gathered into four: first, consciousness resembling dust (consciousness resembling dust); second, consciousness resembling roots (consciousness resembling sense organs); third, consciousness resembling self (consciousness resembling self); fourth, consciousness resembling consciousness (consciousness resembling consciousness). Eight may be opened into immeasurable. The Shidi Jing (Dasabhumika Sutra) says: 'Even immeasurable hundreds of thousands of various mind differentiations.' Second, listing the names refers to Alaya-vijnana (藏識, storehouse consciousness), Adana-vijnana (阿陀那識, grasping consciousness), Citta-manovijnana (心意識, mind-intellect-consciousness), and even exhausting the aggregates of birth and death, etc. The remaining seven consciousnesses can be known. Third, revealing the substance ultimately uses the Tathagatagarbha (如來藏, Buddha-nature) as its substance. How is this known? The Srimala Sutra says: 'Because there is the Tathagatagarbha Dharma-seed of all sufferings, and even the joy of seeking Nirvana, etc., it is known.' Furthermore, the Tathagatagarbha is defiled yet undefiled; according to this, the substance of birth and death is defiled. Undefiled yet defiled; according to this, birth and death is Nirvana, and there is no other Dharma. Moreover, the six consciousnesses and mind-Dharma-wisdom in the sutra are arising and ceasing, and are not reliable. Only the Tathagatagarbha does not arise or cease, and becomes the ultimate reliance. Fourth, the intention of establishing the teachings, the Liang version of the She Lun (Mahayana-samgraha) says: 'Because this mind-consciousness is encompassed by subtle realms, it is not spoken for the Sravakas and Pratyekabuddhas, but is spoken for all Bodhisattvas, who should have superior positions. It is spoken by the Buddha in order to attain all-knowing wisdom. Why? If one were to attain unsurpassed Bodhi without this wisdom, there would be no such place.' Fifth, there are three establishments: first, based on the Samuccaya, Yoga, etc., the establishment is clarified by eight aspects. Second, based on the She Lun, the establishment is clarified by eight meanings of three equalities. Third, based on the Xianyang Lun (Asanga's Yogacarabhumi-sastra), the establishment is clarified by nineteen aspects. Regarding the initial eight aspects, the Samuccaya says: 'How is it known that there is Alaya-vijnana? If there were no such consciousness, the initial grasping, clarity, seed, karma, body, reception, mindless samadhi, and death would all be unreasonable.' Explaining this gatha is like the She Jueze Fen (Viniścaya-saṃgrahaṇī).
說。由八種相。證阿賴耶識決定是有。謂若離阿賴耶識。依止執受不可得故。最初生起不可得故。明瞭生起不可得故。種子體性不可得故。業用體性不可得故。身受體性不可得故。處無心定不可得故。命終之識不可得故。一云何依止執受不可得耶。由五因故。謂阿賴耶識先行因。感眼等轉識。現緣因發如說根境。作意力故。諸轉識生。乃至廣說。是名初因。又六識身善惡可得。是第二因。又六識身一類異熟無記性攝。必不可得。是第三因。又六識身各別依轉。隨所依止彼識生時。即應彼識執受所依止。余無執受。不應道理。設許執受。亦不應理。以離識故。是第四因。又所依止應成數數執受過失。所以者何。由彼眼識。於一時轉一時不轉。余識亦爾。是第五因。二云何最初生起不可得耶。謂設有難言。若有阿賴耶識。應一有情二識俱起。應告彼曰。汝于非過妄生過想。容有二識俱時轉。所以者何。猶如一人俱時欲見乃至欲識。隨有一識。最初生起不應道理。何以故。爾時作意無有差別。根及境界不壞現前。何因緣故識不俱轉。三云何明瞭生起不可得耶。謂若有定執識不俱生。與眼等識俱行一境。明瞭意識。應不可得。所以者何。若時隨憶曾所受境。爾時意識不明瞭生。非於現境所生意識得有如是不明瞭相。是故應信諸
【現代漢語翻譯】 說：由八種相，可以證明阿賴耶識（ālaya-vijñāna，storehouse consciousness）決定是存在的。如果離開了阿賴耶識，以下八種情況都無法成立： 1. 依止執受（āśraya-parigraha，support and appropriation）無法成立； 2. 最初生起（prathamotpāda，initial arising）無法成立； 3. 明瞭生起（spaṣṭotpāda，clear arising）無法成立； 4. 種子體性（bīja-svabhāva，seed nature）無法成立； 5. 業用體性（karma-kriyā-svabhāva，functional nature of karma）無法成立； 6. 身受體性（kāya-vedanā-svabhāva，nature of bodily sensation）無法成立； 7. 處於無心定（acittasamāpatti，state of no-mind absorption）無法成立； 8. 命終之識（maraṇa-citta，consciousness at the moment of death）無法成立。 一、云何依止執受不可得耶？為什麼說依止執受離開了阿賴耶識就無法成立呢？ 因為有五個原因： 1. 阿賴耶識是眼等轉識（pravṛtti-vijñāna，evolving consciousness）的先行因。由於阿賴耶識的先行因，感生了眼等轉識，現緣因引發瞭如所說的根（indriya，sense organ）和境（viṣaya，sense object）。由於作意（manaskāra，attention）的力量，諸轉識才得以生起，乃至廣說。這是第一個原因。 2. 六識身（ṣaḍ-vijñāna-kāya，group of six consciousnesses）的善惡業是可以得到的，這是第二個原因。 3. 六識身的一類異熟（vipāka，result of karma）無記性（avyākṛta，neither good nor bad）是必然不可得到的，這是第三個原因。 4. 六識身各自依止而轉。隨其所依止的根，當彼識生起時，就應該是彼識執受其所依止，除此之外沒有其他的執受，這不合道理。即使允許有其他的執受，也不合道理，因為離開了識的緣故，這是第四個原因。 5. 所依止的根應該會成為數數執受的過失。為什麼呢？因為眼識有時運轉，有時不運轉，其他的識也是如此，這是第五個原因。 二、云何最初生起不可得耶？為什麼說最初生起離開了阿賴耶識就無法成立呢？ 假設有人提出疑問：如果存在阿賴耶識，那麼應該會出現一個有情同時生起兩個識的情況。應該告訴他：你對非過失之處妄生過失之想。容許有兩個識同時運轉。為什麼呢？就像一個人同時想要看乃至想要識知一樣，隨其中一個識最初生起是不合道理的。為什麼呢？因為那時作意沒有差別，根和境界沒有損壞地現前，是什麼因緣導致識不能同時運轉呢？ 三、云何明瞭生起不可得耶？為什麼說明了生起離開了阿賴耶識就無法成立呢？ 如果有人堅持認為識不會同時生起，並且眼等識與意識同時行於一境，那麼明瞭的意識應該無法成立。為什麼呢？當隨憶曾經所受的境界時，那時的意識不明瞭生起。對於現境所生的意識，不應該有如此不明瞭的相。因此，應該相信諸
【English Translation】 It is said that the existence of the Ālaya-vijñāna (storehouse consciousness) is definitively proven by eight aspects. If the Ālaya-vijñāna is absent, the following eight conditions cannot be established: 1. Support and appropriation (āśraya-parigraha) cannot be established; 2. Initial arising (prathamotpāda) cannot be established; 3. Clear arising (spaṣṭotpāda) cannot be established; 4. Seed nature (bīja-svabhāva) cannot be established; 5. Functional nature of karma (karma-kriyā-svabhāva) cannot be established; 6. Nature of bodily sensation (kāya-vedanā-svabhāva) cannot be established; 7. Being in a state of no-mind absorption (acittasamāpatti) cannot be established; 8. Consciousness at the moment of death (maraṇa-citta) cannot be established. First, how is it that support and appropriation cannot be established? Why is it said that support and appropriation cannot be established without the Ālaya-vijñāna? Because there are five reasons: 1. The Ālaya-vijñāna is the prior cause of the evolving consciousnesses (pravṛtti-vijñāna) such as eye-consciousness. Due to the prior cause of the Ālaya-vijñāna, the evolving consciousnesses such as eye-consciousness are produced, and the present causal conditions give rise to the sense organs (indriya) and sense objects (viṣaya) as described. Due to the power of attention (manaskāra), the evolving consciousnesses arise, and so on. This is the first reason. 2. The good and bad karma of the six consciousnesses (ṣaḍ-vijñāna-kāya) can be obtained; this is the second reason. 3. The class of differentiated results (vipāka) of the six consciousnesses, which are of an unspecified nature (avyākṛta), are necessarily unobtainable; this is the third reason. 4. The six consciousnesses each rely on a support to function. Depending on the sense organ they rely on, when that consciousness arises, it should be that consciousness appropriating its support; there is no other appropriation besides this, which is unreasonable. Even if other appropriation is allowed, it is still unreasonable, because it is separate from consciousness; this is the fourth reason. 5. The supporting sense organs should become subject to the fault of repeated appropriation. Why? Because eye-consciousness sometimes functions and sometimes does not, and the same is true for the other consciousnesses; this is the fifth reason. Second, how is it that initial arising cannot be established? Why is it said that initial arising cannot be established without the Ālaya-vijñāna? Suppose someone raises the question: If the Ālaya-vijñāna exists, then there should be a situation where two consciousnesses arise simultaneously in one sentient being. One should tell them: You are falsely imagining a fault where there is no fault. It is permissible for two consciousnesses to function simultaneously. Why? Just as a person simultaneously wants to see and even wants to cognize, it is unreasonable for one of the consciousnesses to arise first. Why? Because at that time, there is no difference in attention, and the sense organs and sense objects are present without being damaged. What is the cause that prevents the consciousnesses from functioning simultaneously? Third, how is it that clear arising cannot be established? Why is it said that clear arising cannot be established without the Ālaya-vijñāna? If someone insists that consciousnesses do not arise simultaneously, and that eye-consciousness and other consciousnesses function simultaneously with the mind-consciousness in relation to one object, then clear mind-consciousness should not be able to be established. Why? When one recalls a previously experienced object, the mind-consciousness at that time does not arise clearly. The consciousness arising in relation to a present object should not have such an unclear aspect. Therefore, one should believe that all
識俱轉。或應許彼第六意識無明瞭性。四云何種子體性不可得耶。謂六轉識身各各異故。所以者何。此六轉識。從善無間不善性生。不善無間善性復生。從二無間無記性生。地獄無間中界生。中界無間妙界生。妙界無間乃至地獄生。有漏無間無漏生。無漏無間有漏生。世間無間出世生。出世無間世間生。非如是相識為種子體。應正道理。又心相續長時間斷。經久流轉不息。是故轉識能持種子。不應道理。五云何業用不可得耶。謂若無諸識同時生起業用俱轉。不應道理。所以者何。略說識業有四種。謂了別外器。了別依止。能了別我。了別境界。如是四種識了別業。一一剎那俱現。可得非於一識一剎那中。有如是等差別業用。是故必有諸識俱起。六云何身受體性不可得耶。猶如有一人。或如理思。或不如理思。或不思惟。或復推尋。若心在定。若不在定。身受生起非一眾多。若無阿賴耶識。如是身受。應不可得。既現可得。是故定有阿賴耶識。七云何處無心定不可得耶。如世尊說。入無想定及滅盡定。當知。爾時識不離身。若無阿賴耶識。爾時識應離身。識若離身。便應捨命。非謂處定。八云何命終之識不可得耶。謂臨命終時。識漸舍離。所依身份。發起冷觸。或上或下。非彼意識。有時不轉。故知。唯有阿賴耶識。能
【現代漢語翻譯】 現代漢語譯本 一、所有轉識都會轉變。或者有人會認為第六意識沒有明確的自性。 二、為什麼說種子的體性不可得呢？因為六個轉識的自體各不相同。為什麼這樣說呢？因為這六個轉識，從善性之後可以生起不善性，從不善性之後又可以生起善性，從這兩種性質之後又可以生起無記性。從地獄之後可以生起中界，從中界之後可以生起妙界，從妙界之後乃至可以生起地獄。從有漏之後可以生起無漏，從無漏之後可以生起有漏。從世間之後可以生起出世間，從出世間之後可以生起世間。像這樣變化的識，不應被認為是種子的自體，這不符合正理。 三、而且，心的相續會長時間中斷，經過長久的時間流轉而不停止，因此說轉識能夠執持種子，是不合理的。 四、為什麼說業用不可得呢？如果不是所有的識同時生起，業用同時運轉，那是不合理的。為什麼這樣說呢？簡略地說，識的業用有四種：了別外在的器世界，了別所依止的身體，能夠了別自我，了別境界。這四種識的了別作用，每一個剎那同時顯現，是可以觀察到的，而不是在一個識的一個剎那中，具有如此多的差別業用。因此，必定有諸識同時生起。 五、為什麼說身受的體性不可得呢？比如有一個人，或者如理作意，或者不如理作意，或者不作意，或者推尋，或者心在禪定中，或者不在禪定中，身受的生起不是單一的而是眾多的。如果沒有阿賴耶識（Ālaya-vijñāna，藏識），這樣的身受就應該無法產生。既然現在可以觀察到身受的產生，所以一定有阿賴耶識。 六、為什麼說在無心定中識不可得呢？正如世尊所說，進入無想定和滅盡定的時候，應當知道，那時識並沒有離開身體。如果沒有阿賴耶識，那時識就應該離開身體。識如果離開身體，就應該捨棄生命，而不是處於禪定狀態。 七、為什麼說命終時的識不可得呢？在臨命終時，識逐漸舍離所依止的身體部分，發起冷觸，或者從上到下，或者從下到上。而那個意識（vijñāna，了別識），有時是不運轉的。所以知道，只有阿賴耶識能夠。
【English Translation】 English version 1. All the transformed consciousnesses (vijñāna) are subject to change. Or, one might argue that the sixth consciousness (vijñāna) lacks a clear nature. 2. Why is it said that the nature of the seed is unattainable? Because the individual natures of the six transformed consciousnesses (vijñāna) are different from each other. Why is this so? Because these six transformed consciousnesses (vijñāna) can arise from a wholesome state to an unwholesome state, and from an unwholesome state, a wholesome state can arise again. From these two states, a neutral state can arise. From the lower realm, the middle realm can arise; from the middle realm, the sublime realm can arise; and from the sublime realm, even the lower realm can arise. From the defiled (with outflows), the undefiled can arise; from the undefiled, the defiled can arise. From the mundane, the supramundane can arise; from the supramundane, the mundane can arise. A consciousness (vijñāna) that changes in this way should not be considered the nature of the seed, as it does not accord with right reason. 3. Moreover, the continuity of the mind is interrupted for long periods, flowing through long periods of time without ceasing. Therefore, it is unreasonable to say that the transformed consciousness (vijñāna) can hold the seed. 4. Why is it said that the function of karma is unattainable? If all the consciousnesses (vijñāna) do not arise simultaneously and the function of karma does not operate simultaneously, it is unreasonable. Why is this so? Briefly speaking, there are four types of karmic functions of consciousness (vijñāna): discerning the external world, discerning the basis of dependence (the body), being able to discern the self, and discerning the object of perception. These four types of discerning functions of consciousness (vijñāna) manifest simultaneously in every moment, and can be observed, rather than one consciousness (vijñāna) having so many different karmic functions in one moment. Therefore, there must be multiple consciousnesses (vijñāna) arising simultaneously. 5. Why is it said that the nature of bodily sensation is unattainable? For example, if there is a person who either reflects properly, or reflects improperly, or does not reflect, or investigates, or if the mind is in meditation, or not in meditation, the arising of bodily sensations is not singular but multiple. If there were no Ālaya-vijñāna (storehouse consciousness), such bodily sensations should not be able to arise. Since the arising of bodily sensations can now be observed, there must be Ālaya-vijñāna. 6. Why is it said that consciousness (vijñāna) is unattainable in the state of no-mind concentration? As the World-Honored One said, when entering the state of non-perception and the state of cessation, one should know that at that time, consciousness (vijñāna) does not leave the body. If there were no Ālaya-vijñāna, then consciousness (vijñāna) should leave the body at that time. If consciousness (vijñāna) leaves the body, then one should abandon life, rather than being in a state of concentration. 7. Why is it said that the consciousness (vijñāna) at the time of death is unattainable? At the time of approaching death, consciousness (vijñāna) gradually abandons the parts of the body on which it depends, initiating coldness, either from top to bottom or from bottom to top. And that consciousness (vijñāna), sometimes does not function. Therefore, it is known that only the Ālaya-vijñāna is capable.
執持身。隨於身份。若舍此識。冷觸可得。身無覺受。意識不然。是故若無阿賴耶識。命終之識必不可得。問如前論文。心者謂蘊界處習氣所薰。一切種子阿賴耶識。亦名異熟識。亦名阿陀那識。以能積集諸習氣故。習氣者。謂由現行蘊等令彼種子皆得增益一切。種子識者。謂能生蘊等諸法種子。所積集故。阿賴耶識者。能攝藏諸法種子故。又諸有情取為我故。異熟識者。先業所生故。阿陀那識者。謂能數數令生相續。持諸根等。令不壞故。又言心者。能積集一切法習氣故。據此文相。阿賴耶識。即在事中。云何得知是如來藏。答由如來藏不染而染。是其事相無別有事故。是如來藏。故論云。離識以外更無有法。二依攝論建立賴耶。有其八義。初依三相義。知有本識。二依熏習義成有本識。三依互為因果義。成有本識。四依不一不異義。成有本識。五依因果別不別義。成有本識。六依緣生義。成有本識。七依彼因緣具不具義。成有本識。八依會名歸正。成有本識。初約三相建立賴耶。其三相者。一是因相。攝一切因。仍用互為因為始。何以故。以互為因微細與識相當故。二果相。攝一切果。仍用互為果為始。三自相。即是成唯識中異熟相也。異熟之識。攝一切法。所以得知。依一切法種子。異熟得生。不局煩惱業報。
【現代漢語翻譯】 現代漢語譯本 執持身體，隨順於身體的各個部分。如果捨棄了這個意識，就能感受到冰冷的觸感，身體也就失去了知覺感受。但阿賴耶識（Ālaya-vijñāna，儲存一切種子識的倉庫識）卻不是這樣。因此，如果沒有阿賴耶識，臨終時的意識（命終之識）必然無法獲得。 問：如前面論文所說，『心』指的是被蘊（skandha，構成個體的五種要素）、界（dhātu，構成經驗的十八種要素）和處（āyatana，產生認知的十二種感官領域）的習氣所薰染的一切種子阿賴耶識，也稱為異熟識（vipāka-vijñāna，果報識），也稱為阿陀那識（ādhāna-vijñāna，執持識），因為它能夠積集各種習氣。習氣指的是，由現行的蘊等使得那些種子都得到增長。一切種子識指的是，能夠產生蘊等諸法的種子，因為它被積集。阿賴耶識指的是，能夠攝藏諸法種子。而且，各種有情眾生執取它為『我』。異熟識指的是，由先前的業力所生。阿陀那識指的是，能夠不斷地令生命相續，保持諸根等不壞。 又說『心』能夠積集一切法的習氣。根據這段文字，阿賴耶識就在事物之中。如何得知它是如來藏（Tathāgatagarbha，一切眾生皆具的佛性）呢？ 答：由於如來藏不染而染，這是它的事相，沒有其他特別的事情，所以是如來藏。因此，《攝大乘論》說，『離開識以外，再沒有其他的法』。 《攝大乘論》建立阿賴耶識，有八個方面的意義。第一，依據三相義，得知有本識（根本識）。第二，依據熏習義，成就本識。第三，依據互為因果義，成就本識。第四，依據不一不異義，成就本識。第五，依據因果別不別義，成就本識。第六，依據緣生義，成就本識。第七，依據彼因緣具不具義，成就本識。第八，依據會名歸正，成就本識。 首先，依據三相建立阿賴耶識。這三相是：一是因相，攝取一切因，仍然以互為因為開始。為什麼呢？因為互為因非常微細，與識相符。二是果相，攝取一切果，仍然以互為果為開始。三是自相，就是《成唯識論》中的異熟相。異熟之識，攝取一切法。所以得知，依據一切法種子，異熟才能產生，不侷限於煩惱業報。
【English Translation】 English version It upholds the body, conforming to the divisions of the body. If this consciousness is relinquished, cold touch can be experienced, and the body loses its sensation and perception. The Ālaya-vijñāna (storehouse consciousness, which stores all seed consciousnesses) is not like this. Therefore, if there is no Ālaya-vijñāna, the consciousness at the time of death (consciousness at the end of life) cannot be obtained. Question: As the previous treatise states, 'Mind' refers to the Ālaya-vijñāna, the storehouse of all seeds, which is perfumed by the habits of the skandhas (aggregates, the five elements that constitute an individual), dhātus (elements, the eighteen elements that constitute experience), and āyatanas (sense fields, the twelve sense fields that produce cognition). It is also called the vipāka-vijñāna (resultant consciousness), and the ādhāna-vijñāna (sustaining consciousness), because it can accumulate various habits. Habits refer to the fact that the existing skandhas, etc., cause those seeds to increase. The consciousness of all seeds refers to the seeds that can produce dharmas such as skandhas, because it is accumulated. The Ālaya-vijñāna refers to the fact that it can store all seeds of dharmas. Moreover, various sentient beings grasp it as 'self'. The vipāka-vijñāna refers to the fact that it is born from previous karma. The ādhāna-vijñāna refers to the fact that it can continuously cause life to continue, and keep the roots, etc., from decaying. It is also said that 'mind' can accumulate the habits of all dharmas. According to this passage, the Ālaya-vijñāna is within things. How can we know that it is the Tathāgatagarbha (Buddha-nature inherent in all beings)? Answer: Because the Tathāgatagarbha is stained without being stained, this is its characteristic, and there is nothing else special about it, so it is the Tathāgatagarbha. Therefore, the Mahāyānasaṃgraha says, 'Apart from consciousness, there are no other dharmas'. The Mahāyānasaṃgraha establishes the Ālaya-vijñāna with eight aspects of meaning. First, based on the meaning of the three characteristics, we know that there is a fundamental consciousness (root consciousness). Second, based on the meaning of perfuming, the fundamental consciousness is achieved. Third, based on the meaning of mutual cause and effect, the fundamental consciousness is achieved. Fourth, based on the meaning of neither one nor different, the fundamental consciousness is achieved. Fifth, based on the meaning of the difference or non-difference of cause and effect, the fundamental consciousness is achieved. Sixth, based on the meaning of dependent origination, the fundamental consciousness is achieved. Seventh, based on the meaning of whether the conditions are complete or incomplete, the fundamental consciousness is achieved. Eighth, based on the meaning of converging names to the correct meaning, the fundamental consciousness is achieved. First, the Ālaya-vijñāna is established based on the three characteristics. These three characteristics are: first, the causal characteristic, which encompasses all causes, still starting with mutual cause. Why? Because mutual cause is very subtle and corresponds to consciousness. Second, the resultant characteristic, which encompasses all results, still starting with mutual result. Third, the self-characteristic, which is the resultant characteristic in the Vijñaptimātratāsiddhi. The resultant consciousness encompasses all dharmas. Therefore, it is known that based on all seeds of dharmas, the resultant can be produced, not limited to afflictions and karmic retribution.
名言習等。隨一切相應故得知也。問若如是者。異熟及種子識。皆合受熏。因何獨說異熟果報受熏。答今熏習欲明其種子。種子識。已是其種故不對釋。異熟之識。無記相顯。與熏相順。故在無記位中。辨其熏義。今梁攝論中。顯阿賴耶三相之義意。明本識是因果體。二約熏習成本識者。明本識中成熏習義余法即無。三明互為因果義。成有本識者。明本識中有互為因果義。余法即無。若爾因何蘆束等。得有互為因果。答余法之中。互為因果。即是轉理之門。假說因果。非真實也。四約不一不異。成有本識者。若本識中諸法得有不一不異。離識不成。若離本識說不一不異者。即是假說。五約因果別不別成有本識者。若有本識。即成因果別不別。離識即無。何以故。由因果種離識不成故。六約緣生義成有本識者。有其十門。一約三種緣生。證唯有識。顯體相用。謂自性緣生即是體也。為識是緣生通因故。二愛非愛緣生。即是相也。三受用緣生。即是用也。二舉迷顯正。成唯有識。如論中說。舉六師迷馬。即其事也。如涅槃經。舉六執等迷於佛性。今此六執。迷於緣生。當知。緣生即佛性也。何以故。為佛性體隨其流處有種種味故。余義可知。三記無記辨唯有識者。內種子阿賴耶識即有無記。或善惡性或染污清凈為二。余法
【現代漢語翻譯】 現代漢語譯本 名言習等，隨著一切相應而得知。問：如果這樣，異熟（Vipāka，指善惡業成熟后所感的果報）和種子識（Bīja-vijñāna，儲存一切種子習氣的阿賴耶識的組成部分）都應該接受熏習，為何只說異熟果報接受熏習？答：現在所說的熏習是爲了闡明種子。種子識已經是種子，所以不作解釋。異熟之識，無記性（不善不惡的性質）明顯，與熏習相順，所以在無記位中辨明熏習的意義。現在梁朝《攝大乘論》中，闡明阿賴耶識（Ālaya-vijñāna，又稱藏識，含藏一切事物種子的根本識）三相的意義，一是說明本識是因果之體。二是關於熏習成本識，說明本識中成就熏習的意義，其他法沒有這種意義。三是說明互為因果的意義，成就具有本識，說明本識中有互為因果的意義，其他法沒有這種意義。如果這樣，為何蘆葦捆等可以互為因果？答：其他法中的互為因果，是轉理之門，假說因果，不是真實的。四是關於不一不異，成就具有本識，如果本識中諸法具有不一不異，離開識就不能成立。如果離開本識說不一不異，就是假說。五是關於因果別不別，成就具有本識，如果有本識，就成就因果別不別，離開識就沒有。為什麼呢？因為因果種子離開識不能成立。六是關於緣生義，成就具有本識，有十個方面。一是關於三種緣生，證明唯有識，顯現體相用。所謂自性緣生就是體。因為識是緣生通因的緣故。二是可愛和不可愛緣生，就是相。三是受用緣生，就是用。二是舉迷顯正，成就唯有識。如論中所說，舉六師（佛教以外的六個主要哲學流派的老師）迷馬，就是這件事。如《涅槃經》所說，舉六執等迷惑于佛性。現在這六執，迷惑于緣生。應當知道，緣生就是佛性。為什麼呢？因為佛性的體隨著其流處有種種味道。其餘意義可以類推得知。三是記無記辨別唯有識，內在種子阿賴耶識具有無記性，或者善惡性，或者染污清凈為二。其他法
【English Translation】 English version These are known through their association with all things, such as names and habits. Question: If this is the case, then both Vipāka (the result of good and bad karma) and Bīja-vijñāna (seed consciousness, the part of Ālaya-vijñāna that stores all seed habits) should be subject to conditioning. Why is it only said that the Vipāka result is subject to conditioning? Answer: The conditioning being discussed here is to clarify the seeds. Seed consciousness is already a seed, so it is not explained. The consciousness of Vipāka, with its nature of neutral feeling (neither good nor bad), is in harmony with conditioning. Therefore, the meaning of conditioning is clarified in the state of neutral feeling. Now, in the Mahāyānasaṃgraha of the Liang dynasty, the meaning of the three aspects of Ālaya-vijñāna (storehouse consciousness, the fundamental consciousness that contains the seeds of all things) is clarified. First, it explains that the original consciousness is the substance of cause and effect. Second, regarding conditioning becoming the original consciousness, it explains that the meaning of conditioning being accomplished in the original consciousness, other dharmas do not have this meaning. Third, it explains the meaning of mutual cause and effect, accomplishing the possession of the original consciousness, explaining that there is a meaning of mutual cause and effect in the original consciousness, other dharmas do not have this meaning. If this is the case, why can bundles of reeds, etc., be mutual causes and effects? Answer: The mutual cause and effect among other dharmas is the gate of turning principle, a provisional saying of cause and effect, not real. Fourth, regarding non-identity and non-difference, accomplishing the possession of the original consciousness, if the dharmas in the original consciousness have non-identity and non-difference, it cannot be established without consciousness. If non-identity and non-difference are spoken of apart from the original consciousness, it is a provisional saying. Fifth, regarding the difference and non-difference of cause and effect, accomplishing the possession of the original consciousness, if there is an original consciousness, then the difference and non-difference of cause and effect are accomplished, without consciousness there is none. Why? Because the seeds of cause and effect cannot be established apart from consciousness. Sixth, regarding the meaning of dependent origination, accomplishing the possession of the original consciousness, there are ten aspects. First, regarding the three kinds of dependent origination, proving that only consciousness exists, revealing the substance, characteristics, and function. The so-called self-nature dependent origination is the substance. Because consciousness is the universal cause of dependent origination. Second, pleasant and unpleasant dependent origination is the characteristic. Third, enjoyment dependent origination is the function. Second, using delusion to reveal correctness, accomplishing only consciousness. As the treatise says, the example of the six teachers (teachers of the six major philosophical schools outside of Buddhism) being deluded about the horse is the matter. As the Nirvana Sutra says, the example of the six attachments, etc., being deluded about Buddha-nature. Now these six attachments are deluded about dependent origination. It should be known that dependent origination is Buddha-nature. Why? Because the substance of Buddha-nature has various flavors depending on where it flows. The remaining meanings can be inferred. Third, distinguishing between marked and unmarked to discern only consciousness, the inner seed Ālaya-vijñāna has the nature of neutral feeling, or the nature of good and evil, or defiled and pure as two. Other dharmas
則無。由識以外只是遍計即體空故。四約假實辨者。梨耶是實。余法是假。何以故。一切法唯有識故。內種子則是真實。何以故。一切法以識為本故。五約內成六義辨者。即唸唸滅。俱有隨逐。至治際決定觀因緣。如引顯自果。必須具六方。是正因義。若闕者。即非正義。外道聲聞。無有此法。若外種子即是假說。余如問答中釋。六約熏成不成辨差別者。梨耶是種子必熏成。若余法為種子即不熏成。不熏成故即非實種。問若如是者。穀麥等種非是薰成。應非種義。答外穀麥等。從梨耶熏變故。穀麥等假說為種。若定是種。種穀麥等。定應齊得。既不齊成。當知。業為正種。故穀麥等是其假因。此義不疑。故論文舉內為外本。證內有熏。其熏習之義。梨耶具四德。方堪受熏。一堅謂理實故堅。識外余法。依識不自在。並皆不堅。問若諸法無堅。何以故引苣勝為堅。答苣勝似堅而不是堅。何以故。不久散壞故。梨耶則不如是。果報亦不堅。以依緣成。即不自在。何得是堅。道理不可。二無記義。方得受薰。何以故。無記者即是無分別義。如來藏中。方有此法。若爾何以故果報為無記。答此為聲聞智淺。引其近位。說報受熏。果報無體用。識為體故。說果報無有究竟實無記義。道理如此。三可熏者。唯如來藏不守自性。隨諸
法緣起成似義。故是可熏。余法不爾。以被緣縛。何得更轉受諸法薰。為此余法不成可薰。問義若如此。何故說衣堪得受薰。答衣亦是假。非實堪薰。所以知之。如香薰衣壞衣香在。當知。薰絹不薰于衣。以此驗之。言薰衣者。指位語也。但絹四塵等受薰。以次推之。四塵等亦不受薰。何以故。以香薰時。香成即是果義。因果道理。乃是如來藏德。離藏更無。所以知者。但諸法中辨因果者。並轉理門非實義也。四與能薰相應者。唯如來藏。有應諸法義。余法則無。何以故。以不守自性故。若爾何故。說鏡與質相應。答鏡亦不相應。但鏡應外質。即是正因果理。正因果理。即無自性。無自性故。即無我真如。故知。鏡應質者。是其假說轉理之門也。七明生引二因義。證唯有本識。若以因義顯之。成二種因。一者生因。二者引因。猶如人射。放箭為生因。彎弓為引因。乃至能生果報及以命終。是其生因。枯喪相續。是其引因。是二種因。離阿賴耶識。即不得成故。唯有識。八內為外本。證唯有識者。所以知之。一切皆識故是本也。外法依識成無體即空。當知。識內是其法本。余法妄建不可據也。九三慧果成者。聞思修法。從微至著。並由本識如來藏成。所以知之故。聞薰習從真如流。當知。真如是三慧本。受薰成種。轉得
【現代漢語翻譯】 現代漢語譯本 法緣起性是相似的，所以是可以被薰染的。其他的法不是這樣，因為被因緣束縛，怎麼能夠再轉變接受諸法的薰染呢？因此，其他的法不能成為可以被薰染的。問：如果道理是這樣，為什麼說衣服可以被薰染呢？答：衣服也是假象，不是真實可以被薰染的。為什麼知道呢？比如用香薰衣服，衣服壞了，香味還在。應當知道，薰染的是絹布，不是薰染的衣服。用這個來驗證，說薰染衣服，是指位置而言。只是絹布、四塵等接受薰染，依次類推，四塵等也不接受薰染。為什麼呢？因為用香薰的時候，香的形成就是果的意義。因果的道理，是如來藏的功德，離開如來藏就沒有了。為什麼知道呢？因為諸法中辨別因果的，都是轉變道理的門徑，不是真實的意義。四塵等與能薰染的相應，只有如來藏，有相應諸法的意義，其他的法則沒有。為什麼呢？因為不守護自己的自性。如果這樣，為什麼說鏡子與物體相應呢？答：鏡子也不相應，但是鏡子反映外面的物體，這是正因果的道理。正因果的道理，就是沒有自性。沒有自性，就是無我真如。所以知道，鏡子反映物體，是假說的轉變道理的門徑。 七、闡明生因和引因的意義，證明只有本識。如果用因的意義來顯示，成就兩種因：一是生因，二是引因。猶如人射箭，放箭是生因，拉弓是引因。乃至能夠產生果報以及命終，是生因。枯萎衰敗相續不斷，是引因。這兩種因，離開阿賴耶識，就不能成就，所以只有識。 八、內在是外在的根本，證明只有識。為什麼知道呢？一切都是識，所以是根本。外在的法依靠識而成立，沒有自體就是空。應當知道，識內在是法的根本，其他的法是虛妄建立的，不可靠。 九、三慧的果成就，聞、思、修法，從微小到顯著，都是由本識如來藏成就的。為什麼知道呢？因為聞熏習從真如流出，應當知道，真如是三慧的根本，接受薰染成為種子，轉變獲得。
【English Translation】 English version The nature of Dharma arising from conditions is similar, therefore it can be influenced. Other Dharmas are not like this, because they are bound by conditions, how can they transform and receive the influence of all Dharmas? Therefore, other Dharmas cannot become something that can be influenced. Question: If the principle is like this, why is it said that clothes can be scented? Answer: Clothes are also an illusion, not truly capable of being scented. How do we know this? For example, when clothes are scented with incense, the clothes may be ruined, but the fragrance remains. It should be known that it is the silk that is scented, not the clothes. Using this to verify, saying 'scenting clothes' refers to the position. Only silk, the four elements, etc., receive the scent. By analogy, the four elements, etc., also do not receive the scent. Why? Because when incense is used to scent, the formation of the fragrance is the meaning of the result. The principle of cause and effect is the merit of the Tathagatagarbha (如來藏, the Womb of the Buddhas), and there is nothing apart from the Tathagatagarbha. How do we know this? Because those who distinguish cause and effect among all Dharmas are all paths of transforming principles, not the true meaning. The four elements, etc., that correspond to the one that can scent, only the Tathagatagarbha has the meaning of corresponding to all Dharmas, other Dharmas do not. Why? Because they do not guard their own self-nature. If so, why is it said that a mirror corresponds to an object? Answer: The mirror also does not correspond, but the mirror reflects the external object, which is the principle of the correct cause and effect. The principle of the correct cause and effect is without self-nature. Without self-nature, it is non-self True Thusness (真如, Suchness). Therefore, knowing that the mirror reflects the object is a false saying, a path of transforming principles. 7. Clarifying the meaning of the generating cause and the drawing cause, proving that there is only the fundamental consciousness. If the meaning of cause is used to reveal it, two kinds of causes are accomplished: one is the generating cause, and the other is the drawing cause. It is like a person shooting an arrow, releasing the arrow is the generating cause, and drawing the bow is the drawing cause. Even to the point of producing karmic retribution and the end of life, it is the generating cause. Withering and decaying continuously, it is the drawing cause. These two kinds of causes, apart from the Alaya consciousness (阿賴耶識, storehouse consciousness), cannot be accomplished, so there is only consciousness. 8. The inner is the root of the outer, proving that there is only consciousness. How do we know this? Everything is consciousness, so it is the root. The outer Dharma depends on consciousness to be established, and without its own substance, it is empty. It should be known that the inner consciousness is the root of the Dharma, and other Dharmas are falsely established and unreliable. 9. The fruit of the three wisdoms is accomplished, hearing, thinking, and cultivating Dharma, from the subtle to the obvious, are all accomplished by the fundamental consciousness Tathagatagarbha. How do we know this? Because the hearing habit flows from True Thusness, it should be known that True Thusness is the root of the three wisdoms, receiving influence and becoming a seed, transforming and obtaining.
增上。余法則無。問若爾真如具德但自流出。何假更薰。答真如實不守自性。待緣方起故說薰也。十約受用。緣生與識。相依成互為因果。方得受用。明唯有識。若無賴耶攝受用。緣生即不成受用。故論云。諸法于識藏。識於法亦爾。此二互為因。亦恒互為果。此偈約上心受用處說。其受用義如論云。一說名緣識。二說名受識。了受名分別起行等心法。此之受用。通成種子及上心。皆生引建立。成就不虛。廣如論說。七約因緣具不具者。阿梨耶識。唯互為因生。余因更無。余法不爾。十二緣生。但增上生受用。緣生有三緣生。謂增上緣緣緣次第緣。何以如此。答十二緣生等。是其假相。逐事而說故。緣不同梨耶。理性不據事說。唯約發起初門。說互為因果。余可準知。又約秘密。皆具四緣。八會名歸正明有賴耶者。梁本論云。複次正法內人。雖復愿樂無我違逆身見。于阿賴耶識中。亦有自我愛。釋曰。前複次約佛法外人。此複次約佛法內人。自有三品。一在正思。二在正修。三在有學。此三品人。二人伏我見。一人滅我見。何以故。前二人比知無我。后一人證知無我故。言違逆身見。于阿賴耶識中。長時數習我愛。雖復違逆身見。于本識中。我愛猶恒隨逐。是故身見非愛著處。若將賴耶名曰梨耶義者。則為最勝。今約
【現代漢語翻譯】 現代漢語譯本 增上，其他法則不然。問：如果這樣，真如（Tathata，事物的真實本性）具備功德，自然流出，為何還需要熏習？答：真如實際上並不固守自身本性，而是依賴因緣才能生起，所以才說熏習。十、關於受用。緣生（Pratītyasamutpāda， dependent origination）與識（consciousness）相互依存，互為因果，才能產生受用。說明只有識，如果沒有阿賴耶識（Ālaya-vijñāna，storehouse consciousness）的攝受，緣生就不能成為受用。所以論中說：『諸法存在於識藏中，識也存在於法中。這兩者互為因，也恒常互為果。』這首偈頌是關於上心受用之處說的。其受用的意義如論中所說：一說名為緣識，二說名為受識，了知受名為分別起行等心法。這種受用，貫通種子和上心，都能產生、引導和建立，成就真實不虛。詳細內容如論中所說。七、關於因緣是否具足。阿賴耶識只有互為因的生起，沒有其他的因。其他法則不是這樣。十二緣生（Twelve Nidānas，the chain of dependent origination）只是增上生受用。緣生有三種緣生，即增上緣、緣緣、次第緣。為什麼這樣說？答：十二緣生等，是其假相，是根據事物來說的，所以因緣不同於阿賴耶識。理性不根據事物來說，只是根據發起之初的門徑，說互為因果，其餘可以類推得知。又從秘密的角度來說，都具備四緣。八、會名歸正，說明有賴耶。梁本論中說：『再次，正法內人，即使願意無我，違逆身見，在阿賴耶識中，也有自我愛。』解釋說：前面的『再次』是關於佛法外人說的，這裡的『再次』是關於佛法內人說的。自身有三種品類：一是在正思，二是在正修，三是在有學。這三種人中，前兩種人伏藏我見，后一種人滅除我見。為什麼呢？因為前兩種人通過比量得知無我，后一種人通過證悟得知無我。說『違逆身見』，在阿賴耶識中，長時間多次習染我愛，即使違逆身見，在本識中，我愛仍然恒常隨逐。所以身見不是愛著之處。如果將賴耶命名為梨耶，其意義最為殊勝。現在關於
【English Translation】 English version Augmentation. Other rules are not like this. Question: If that's the case, if the Tathata (the true nature of things) possesses merits and flows out naturally, why is further cultivation needed? Answer: Tathata does not actually adhere to its own nature, but arises depending on conditions, so it is said to be cultivated. Ten, regarding enjoyment. Dependent origination (Pratītyasamutpāda) and consciousness (vijñāna) are interdependent, mutually cause and effect, in order to produce enjoyment. It explains that only consciousness, if there is no reception by Ālaya-vijñāna (storehouse consciousness), dependent origination cannot become enjoyment. Therefore, the treatise says: 'All dharmas exist in the storehouse of consciousness, and consciousness also exists in dharmas. These two are mutually cause and also constantly mutually effect.' This verse is about the place of enjoyment of the upper mind. The meaning of its enjoyment is as the treatise says: One is called the condition of consciousness, the second is called the reception of consciousness, and understanding reception is called the mental dharma such as discrimination and arising actions. This kind of enjoyment penetrates the seeds and the upper mind, and can produce, guide, and establish, achieving truth and non-emptiness. Detailed content is as described in the treatise. Seven, regarding whether the causes and conditions are complete. Ālaya-vijñāna only has the arising of mutual cause, and there are no other causes. Other dharmas are not like this. The Twelve Nidānas (the chain of dependent origination) are only augmented to produce enjoyment. Dependent origination has three kinds of dependent origination, namely, augmented condition, condition of condition, and sequential condition. Why is this so? Answer: The Twelve Nidānas, etc., are its false appearances, which are said according to things, so the causes and conditions are different from Ālaya-vijñāna. Reason does not speak according to things, but only according to the initial path of initiation, saying that they are mutually cause and effect, and the rest can be inferred. Also, from a secret point of view, all have four conditions. Eight, the meeting of names returns to correctness, explaining that there is Laya. The Liang version of the treatise says: 'Again, people within the correct Dharma, even if they are willing to be without self and oppose the view of self, in the Ālaya-vijñāna, there is also self-love.' The explanation says: The previous 'again' was about people outside the Buddha-dharma, and this 'again' is about people within the Buddha-dharma. There are three categories of self: one is in correct thought, the second is in correct practice, and the third is in learning. Among these three types of people, the first two types of people hide the view of self, and the latter type of person eliminates the view of self. Why? Because the first two types of people know no-self through comparison, and the latter type of person knows no-self through enlightenment. Saying 'opposing the view of self', in the Ālaya-vijñāna, self-love is repeatedly cultivated for a long time, even if it opposes the view of self, in the basic consciousness, self-love still constantly follows. Therefore, the view of self is not a place of attachment. If Laya is named Liye, its meaning is the most supreme. Now about
此義。梨耶之名。唯在本識。其義即勝。若目人法二我見處。則非勝也。賴耶之義。應準此知。三依顯揚論建立阿賴耶識。有十九門。一謂先世所作增長業(釋曰。識與諸法為先義也。故起信論云。一切時常在前故)。二惑為緣(釋曰。識為諸法作增上緣故)。三無始時來戲論薰習為因(釋曰。無始戲論。薰習種子。為識初起之因)。四所生一切種子(釋曰。此明一切法種為識所生也)。五異熟識為體(釋曰。依諸種子及上心發識。現在為異熟。故用此異熟為體也)。六此識能執受(釋曰。明彼本識與諸法一諸法復與本識一。如醍醐同器也)。七了別色根(釋曰。識持諸色根令根明瞭也)。八根所依處(釋曰。識為諸根所依成依因也)。九及戲論薰習(釋曰。明識與戲論熏習上心種子為所依處也)。十於一切時一類生滅不可了知(釋曰。明彼本識相續生起離諸分別。不可分別知也)。十一又能執受了別外器世界(釋曰。明彼本識與器世界同。世界與本識一。而得成就名了別也)。十二與不苦不樂受等相應(釋曰。明彼本識相無分別故。順不苦不樂受名相應也)。十三一向無覆無記(釋曰。明彼本識俗諦離諸分別故。不覆沒聖道。亦無事中善惡記)。十四與轉識等作所依因(釋曰。明彼本識與轉識等作因時。互為生因。
【現代漢語翻譯】 現代漢語譯本 此『義』（artha，意義）。『梨耶』（ālaya，阿賴耶）之名，唯在本識（根本識，即阿賴耶識）中，其意義才是殊勝的。若以人法二我之見來觀察，則非殊勝。『賴耶』（ālaya，阿賴耶）的意義，應依此理而知。 三、依據《顯揚論》（Abhidharmasamuccaya）建立阿賴耶識，有十九個方面： 一、謂先世所作增長業（釋曰：識與諸法互為先導，故《起信論》（Mahāyānasaṃgraha）云：一切時常在前故）。 二、惑為緣（釋曰：識為諸法作增上緣故）。 三、無始時來戲論薰習為因（釋曰：無始戲論，薰習種子，為識初起之因）。 四、所生一切種子（釋曰：此明一切法種為識所生也）。 五、異熟識為體（釋曰：依諸種子及上心發識，現在為異熟，故用此異熟為體也）。 六、此識能執受（釋曰：明彼本識與諸法一，諸法復與本識一，如醍醐同器也）。 七、了別色根（釋曰：識持諸色根令根明瞭也）。 八、根所依處（釋曰：識為諸根所依成依因也）。 九、及戲論薰習（釋曰：明識與戲論熏習上心種子為所依處也）。 十、於一切時一類生滅不可了知（釋曰：明彼本識相續生起離諸分別，不可分別知也）。 十一、又能執受了別外器世界（釋曰：明彼本識與器世界同，世界與本識一，而得成就名了別也）。 十二、與不苦不樂受等相應（釋曰：明彼本識相無分別故，順不苦不樂受名相應也）。 十三、一向無覆無記（釋曰：明彼本識俗諦離諸分別故，不覆沒聖道，亦無事中善惡記）。 十四、與轉識等作所依因（釋曰：明彼本識與轉識等作因時，互為生因）。
【English Translation】 English version This 『artha』 (meaning). The name 『ālaya』 (storehouse) only has its superior meaning when referring to the fundamental consciousness (the Ālaya-vijñāna). If viewed through the lens of the two kinds of self, the self of person and the self of phenomena, then it is not superior. The meaning of 『ālaya』 (storehouse) should be understood accordingly. Three, according to the Abhidharmasamuccaya, the establishment of Ālaya-vijñāna has nineteen aspects: One, it is said to be the increasing karma created in previous lives (Explanation: Consciousness and all dharmas are precursors to each other, hence the Mahāyānasaṃgraha says: 'It is always present at all times'). Two, delusion is the condition (Explanation: Consciousness acts as the dominant condition for all dharmas). Three, the habitual tendencies of discursive thoughts from beginningless time are the cause (Explanation: Beginningless discursive thoughts, the seeds of habitual tendencies, are the cause of the initial arising of consciousness). Four, all the seeds that are produced (Explanation: This clarifies that the seeds of all dharmas are produced by consciousness). Five, the resultant consciousness is the substance (Explanation: Based on the various seeds and the mind that arises, the present is the result, hence this result is used as the substance). Six, this consciousness is capable of grasping (Explanation: This clarifies that the fundamental consciousness and all dharmas are one, and all dharmas and the fundamental consciousness are one, like ghee in the same container). Seven, it distinguishes the sense organs of form (Explanation: Consciousness maintains the sense organs of form, making them clear). Eight, it is the place upon which the sense organs rely (Explanation: Consciousness is the basis upon which the sense organs rely, becoming the dependent cause). Nine, and the habitual tendencies of discursive thoughts (Explanation: This clarifies that consciousness and the seeds of the mind that are habitually influenced by discursive thoughts are the place upon which they rely). Ten, at all times, its homogeneous arising and ceasing cannot be known (Explanation: This clarifies that the continuous arising of the fundamental consciousness is free from all discriminations and cannot be known through discrimination). Eleven, it is also capable of grasping and distinguishing the external world of objects (Explanation: This clarifies that the fundamental consciousness and the world of objects are the same, the world and the fundamental consciousness are one, and achieving this is called distinguishing). Twelve, it corresponds with feelings of neither suffering nor pleasure, etc. (Explanation: This clarifies that the fundamental consciousness has no discrimination, hence it accords with feelings of neither suffering nor pleasure, which is called corresponding). Thirteen, it is always unobscured and neutral (Explanation: This clarifies that the fundamental consciousness, in terms of conventional truth, is free from all discriminations, hence it does not obscure the holy path, nor does it record good or evil in matters). Fourteen, it acts as the dependent cause for the transforming consciousnesses, etc. (Explanation: This clarifies that when the fundamental consciousness acts as the cause for the transforming consciousnesses, etc., they are mutually causes of arising).
亦為依因也)。十五與染凈轉識受等俱轉(釋曰。明彼本識與染凈法同時同處相應共生共滅種子。及上心流在現前名俱轉也)。十六能增長有染轉識等為業(釋曰。明彼本識心成染污法。于中有能故為業也)。十七及能損減清凈轉識等為業(釋曰。明彼本識于還凈有能令生死還凈。是其業也)。十八云何知有識。如薄伽梵說。無明所覆。愛結所繫。愚夫感得有識之身(釋曰。論自釋言。此言顯有異熟識。即引識義也)。又說如五種子。謂心心所有色不相應無為。此則名為有取之識(釋曰。論自釋言。此言顯有一切種子識。同前引證之義也)。十九論引偈云。執持識深細諸種如駛流。于愚我不顯。勿彼執為我(釋曰。此顯教興所為分齊。聲聞凡夫不為說也)。問前論云。阿賴耶識者。謂先世所作增長業煩惱為緣。無始時戲論薰習為因。所生一切種子異熟識為體。據此文相。本識即是生死體。若非生死因。何于生死因果相乘處說。答此依成唯識論。但于生死之中。辨因果相生道理。並是轉理門。無真實理。當知。離識以外。更無有法。識者即是不染而染門。如來藏之一義也。故四卷楞伽云。略說有三種識。廣說有八相。何等三。謂真識現識及分別事識。廣既廣略當知。與真不異。又云。非自真相識滅。但業相滅。若自真相
【現代漢語翻譯】 現代漢語譯本 （亦為依因也）。十五、與染凈轉識受等俱轉（釋曰：明彼本識與染凈法同時同處相應共生共滅種子，及上心流在現前名俱轉也）。 十六、能增長有染轉識等為業（釋曰：明彼本識心成染污法，于中有能故為業也）。 十七、及能損減清凈轉識等為業（釋曰：明彼本識于還凈有能令生死還凈，是其業也）。 十八、云何知有識？如薄伽梵（Bhagavan，世尊）說：『無明所覆，愛結所繫，愚夫感得有識之身。』（釋曰：論自釋言：此言顯有異熟識，即引識義也）。又說如五種子，謂心、心所有色、不相應無為。此則名為有取之識（釋曰：論自釋言：此言顯有一切種子識，同前引證之義也）。 十九、論引偈云：『執持識深細，諸種如駛流，于愚我不顯，勿彼執為我。』（釋曰：此顯教興所為分齊，聲聞凡夫不為說也）。 問：前論云：『阿賴耶識（Ālaya-vijñāna，藏識）者，謂先世所作增長業煩惱為緣，無始時戲論薰習為因，所生一切種子異熟識為體。』據此文相，本識即是生死體。若非生死因，何于生死因果相乘處說？ 答：此依成唯識論，但于生死之中，辨因果相生道理，並是轉理門，無真實理。當知，離識以外，更無有法。識者即是不染而染門，如來藏（Tathāgatagarbha，如來藏）之一義也。故四卷楞伽（Laṅkāvatāra Sūtra，楞伽經）云：『略說有三種識，廣說有八相。何等三？謂真識、現識及分別事識。』廣既廣略當知，與真不異。又云：『非自真相識滅，但業相滅。』若自真相
【English Translation】 English version (Also as a dependent cause). 15. It functions together with the defiled and purified transformed consciousness, feeling, etc. (Explanation: This clarifies that the fundamental consciousness, together with defiled and purified dharmas, simultaneously exists in the same place, corresponding to the seeds of co-arising and co-ceasing, and the flow of the mind above, being present, is called 'functioning together'). 16. It functions by increasing the defiled transformed consciousness, etc. (Explanation: This clarifies that the fundamental consciousness becomes defiled dharma, and within it, there is the ability to function). 17. And it functions by decreasing the purified transformed consciousness, etc. (Explanation: This clarifies that the fundamental consciousness has the ability to purify and return to purity, which is its function). 18. How do we know there is consciousness? As the Bhagavan (Bhagavan, The Blessed One) said: 'Covered by ignorance, bound by the knot of love, foolish beings experience a body with consciousness.' (Explanation: The treatise itself explains: This statement reveals the Vipāka-vijñāna (Vipāka-vijñāna, the resultant consciousness), which is the meaning of 'leading consciousness'). It also says like the five seeds, namely mind, mental properties, form, non-corresponding formations, and non-conditioned. This is called consciousness with grasping (Explanation: The treatise itself explains: This statement reveals the Sarva-bīja-vijñāna (Sarva-bīja-vijñāna, the all-seed consciousness), with the same meaning as the previous citation). 19. The treatise quotes a verse: 'The holding consciousness is deep and subtle, the seeds are like a swift current, it is not revealed to the foolish self, do not grasp it as self.' (Explanation: This reveals the scope of the teachings, it is not spoken for Śrāvakas (Śrāvakas, Hearers) and ordinary people). Question: The previous treatise said: 'The Ālaya-vijñāna (Ālaya-vijñāna, storehouse consciousness) is based on the karma and afflictions accumulated in previous lives as conditions, and the beginningless habitual tendencies of conceptual proliferation as the cause, giving rise to all seeds and the Vipāka-vijñāna (Vipāka-vijñāna, resultant consciousness) as its essence.' According to this text, the fundamental consciousness is the essence of Saṃsāra (Saṃsāra, cyclic existence). If it is not the cause of Saṃsāra (Saṃsāra, cyclic existence), why is it discussed in the context of the cause and effect of Saṃsāra (Saṃsāra, cyclic existence)? Answer: This is based on the Vijñāptimātratāsiddhi (Vijñāptimātratāsiddhi, Treatise on the Establishment of Consciousness-Only), which only explains the principle of the arising of cause and effect within Saṃsāra (Saṃsāra, cyclic existence), and is a gate of transformed reasoning, without ultimate truth. Know that there is no dharma outside of consciousness. Consciousness is the gate of being defiled without being defiled, one meaning of the Tathāgatagarbha (Tathāgatagarbha, Buddha-nature). Therefore, the four-fascicle Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra, Lankavatara Sutra) says: 'Briefly speaking, there are three kinds of consciousness, broadly speaking, there are eight aspects. What are the three? Namely, true consciousness, manifest consciousness, and discriminating consciousness.' Since the broad is broad and the brief is brief, know that it is not different from the true. It also says: 'It is not the extinction of the self-nature consciousness, but the extinction of the karmic aspect.' If the self-nature
滅者。藏識則滅。大慧藏識滅者。不異外道斷見論義。如是微細藏識。究竟邊際。除諸如來及住地菩薩。諸餘聲聞緣覺外道。修行所得三昧智慧之力。一切不能思量決了。大慧善不善者。謂八識。何等為八。謂如來藏名識藏。心意意識及五識身。非外道所說。大慧如來藏者。受苦樂與因俱。若生若滅。四住地無明住地所醉。凡愚不覺。剎那見妄相薰心。十卷楞伽經云。大慧薰集種子心不滅。取外境界諸識滅。大慧諸外道。作如是說。所謂離諸境界。相續識滅。相續滅已。則滅諸識。大慧如來藏識。不在阿賴耶識中。是故七種識有生有滅。如來藏識不生不滅。何以故。彼七識。依諸境念觀而生。此七識境界。一切聲聞辟支佛。外道修行者不能覺知。不如實知人無我故。以取同相別相故。以見陰界入法等故。義言若達人無我。所謂人執習則達法無我。七識則與如來藏同。大慧阿梨耶識名如來藏。而無明七識共俱。如大海波常不斷絕。身俱生故。離無常過。離於我過。自性清凈。又經文依諸邪念法。是故有識。生八九種種識。如水中諸波。第二明末那識者。略作八門。一列名。二明體性。三辨建立。四辨相應。五約對治道辨有無。並辨斷之位分。六對三性分別。七約遍計等三性明分齊。八還原顯實。初辨名者。西方名末那。
【現代漢語翻譯】 現代漢語譯本 滅的是什麼？是藏識（Alaya-vijnana，阿賴耶識，儲存一切經驗的根本識）滅。大慧（Mahamati，菩薩名），如果藏識滅了，那就和外道的斷滅見論沒有區別了。像這樣微細的藏識，它的究竟邊際，除了諸如來（Tathagata，佛的稱號）和住地菩薩（Bodhisattva，修行到一定階段的菩薩）之外，其餘的聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，不依師教，自己覺悟的人）、外道，以及他們修行所得的三昧（Samadhi，禪定）智慧之力，都無法思量和決斷。 大慧，善和不善，指的是八識。哪八識呢？就是如來藏，也叫做識藏，還有心、意、意識以及五識身（眼識、耳識、鼻識、舌識、身識）。這些不是外道所說的。大慧，如來藏，承受苦和樂，與因一同存在，有生有滅，被四住地無明（四種根本的煩惱）所迷惑，凡夫愚人不覺察。剎那間見到虛妄的現象，薰染內心。《十卷楞伽經》說，大慧，熏習的種子心不會滅，攝取外在境界時，諸識才會滅。 大慧，那些外道是這樣說的：離開一切境界，相續識（連線前後的意識）就滅了；相續滅了之後，諸識也就滅了。大慧，如來藏識不在阿賴耶識中，所以七種識有生有滅，而如來藏識不生不滅。為什麼呢？因為那七識依賴於對各種境界的念頭和觀察而生起。這七識的境界，一切聲聞、辟支佛、外道修行者都不能覺察，因為他們不如實地瞭解人無我（Anatta，沒有永恒不變的自我），因為他們執取相同的和不同的相，因為他們見到陰（Skandha，構成個體的要素）、界（Dhatu，構成世界的要素）、入（Ayatana，感覺器官與對像）等法。 從義理上說，如果通達了人無我，也就是對人的執著和習氣消除了，就能通達法無我（Dharma-anatta，一切事物沒有永恒不變的自性）。七識就與如來藏相同了。大慧，阿梨耶識（Alaya-vijnana，阿賴耶識）也叫做如來藏，與無明和七識共同存在，就像大海的波浪一樣，常常不斷絕，與身體一同產生，遠離了無常的過失，遠離了我的過失，自性清凈。經文說，依賴於各種邪念法，所以有識，生起八九種種識，就像水中的各種波浪。 第二部分說明末那識（Manas-vijnana，末那識，意識的根本），略作八個方面的闡述：一是列出名稱，二是說明體性，三是辨別建立，四是辨別相應，五是根據對治道辨別有無，並辨別斷除的位次，六是對三性（善、惡、無記）進行分別，七是根據遍計所執性（Parikalpita，虛妄分別的自性）等三性說明分齊，八是還原顯實。首先辨別名稱，西方叫做末那。
【English Translation】 English version What is extinguished? It is the Alaya-vijnana (store consciousness) that is extinguished. Mahamati (name of a Bodhisattva), if the Alaya-vijnana is extinguished, then it is no different from the annihilationist views of the heretics. Such a subtle Alaya-vijnana, its ultimate boundary, except for the Tathagatas (title of a Buddha) and the Bodhisattvas who dwell on the grounds (Bhumis, stages of Bodhisattva practice), all other Sravakas (disciples who hear and practice the teachings), Pratyekabuddhas (those who attain enlightenment on their own), heretics, and the power of Samadhi (meditative absorption) and wisdom obtained through their practices, cannot be conceived or decided. Mahamati, good and non-good refer to the eight consciousnesses. What are the eight? They are the Tathagatagarbha (Buddha-nature), also called the store consciousness, as well as mind, thought, consciousness, and the five sense consciousnesses (eye, ear, nose, tongue, and body consciousnesses). These are not what the heretics speak of. Mahamati, the Tathagatagarbha experiences suffering and joy, and exists together with causes, with arising and ceasing, deluded by the four abodes of ignorance (four fundamental afflictions), not perceived by ordinary fools. In an instant, they see false appearances, which permeate the mind. The Ten-Chapter Lankavatara Sutra says, 'Mahamati, the seeds of habit do not perish in the mind, but when external objects are taken, the consciousnesses perish.' Mahamati, those heretics say this: when all objects are left behind, the continuous consciousness (connecting past and future consciousness) ceases; when continuity ceases, then all consciousnesses cease. Mahamati, the Tathagatagarbha-vijnana is not in the Alaya-vijnana, therefore the seven consciousnesses have arising and ceasing, while the Tathagatagarbha-vijnana does not arise or cease. Why? Because those seven consciousnesses arise dependent on thoughts and observations of various objects. The realm of these seven consciousnesses cannot be perceived by all Sravakas, Pratyekabuddhas, and heretic practitioners, because they do not truly understand the absence of self in persons (Anatta), because they grasp at the same and different characteristics, because they see the Skandhas (aggregates), Dhatus (elements), and Ayatanas (sense bases) as dharmas. In terms of meaning, if one understands the absence of self in persons, that is, if the attachment and habits related to the self are eliminated, then one can understand the absence of self in phenomena (Dharma-anatta). The seven consciousnesses then become the same as the Tathagatagarbha. Mahamati, the Alaya-vijnana is also called the Tathagatagarbha, and exists together with ignorance and the seven consciousnesses, like the waves of the ocean, constantly unceasing, arising together with the body, free from the fault of impermanence, free from the fault of self, and is pure in nature. The sutra says that dependent on various evil thoughts, there is consciousness, giving rise to eight or nine kinds of consciousnesses, like various waves in the water. The second part explains the Manas-vijnana (Manas-vijnana, mind consciousness), briefly elaborating on eight aspects: first, listing the names; second, explaining the nature; third, distinguishing the establishment; fourth, distinguishing the correspondence; fifth, distinguishing existence or non-existence according to the path of counteraction, and distinguishing the stages of cutting off; sixth, distinguishing the three natures (good, evil, and neutral); seventh, explaining the divisions according to the three natures such as the Parikalpita (imagined nature); eighth, restoring and revealing the reality. First, distinguishing the name, in the West it is called Manas.
此云染污意。此從過立名。二體性者。從三法出體。則以心聚為體。三明建立者。攝論云。舉六過失證有末那。一若無末那。則意識不與五識。相似不成過。由大乘佛語。意詮下含同時依止根。若無末那。意識則無同時依止根。不與五識。相似不成同時過。二若無末那。第六識得意識名。即無意義過。為意義是次第滅現無體故。三若無末那。無想滅心。定無差別過。若有末那。無想有。末那滅心無。末那二定則有異。四若無末那。自然成無流過。何以故。意識起解脫分善時。即須是無流。由無我見及我慢等。五若無末那。我執不遍三性過。若無末那識。意識起解脫分善時。即須無我執。六若無末那。獨行無明不成過。若有末那無意識時。末那地中無明即成獨行。若無末那。意識行時。末那常為染污依止。意識無明。即不成獨行。若有末那。即有六德。翻前即是。四相應者。末那一起相續不廢。與我見我慢我愛無明四使相應。及與遍行五數相應。總有九數。問攝論何故不明心所有法。但與四使相應。答攝論教興在其熟教。所以知之。如下論智差別文。舉十二甚深。顯甚深義。不共聲聞。當知。教高非是初教。若立心數。即有所妨。于道無益故不明之。五約對治道辨有無並斷之位分者。末那識。于無漏道。即說無有識。何
【現代漢語翻譯】 現代漢語譯本 此（末那識）稱為『染污意』，這是從其過患而立的名。 二、體性：末那識的體性從三種法中顯現，以心聚為體。 三、建立的依據：《攝大乘論》中說，列舉六種過失來證明末那識的存在： 一、如果不存在末那識，那麼意識與前五識的相似性就無法成立，這是一個過失。因為大乘佛經中說，『意』這個詞語的解釋包含同時依止於根。如果沒有末那識，意識就沒有同時依止的根，與前五識的相似性就無法成立，這是一個同時性的過失。 二、如果不存在末那識，第六識（意識）獲得『意識』這個名稱就沒有意義，這是一個過失。因為『意義』是指次第生滅，沒有實體。 三、如果不存在末那識，無想定和滅盡定就沒有差別，這是一個過失。如果有末那識，無想定中有末那識存在，滅盡定中末那識滅除，這兩個定就有了區別。 四、如果不存在末那識，自然就無法成就無漏（無流）的境界，這是一個過失。為什麼呢？因為意識生起解脫分善的時候，必須是無漏的，由於沒有我見和我慢等。 五、如果不存在末那識，我執就不能遍及三性（善、惡、無記），這是一個過失。如果沒有末那識，意識生起解脫分善的時候，就必須沒有我執。 六、如果不存在末那識，獨行無明就無法成立，這是一個過失。如果有末那識，在沒有意識的時候，末那識中的無明就成為獨行。如果沒有末那識，在意識活動的時候，末那識常常作為染污的依止，意識的無明就不能成為獨行。如果存在末那識，就具有以上六種功德，反過來就是六種過失。 四、相應的法：末那識一旦生起，就相續不斷，與我見（Sakkāya-ditthi，認為五蘊和合的身體是我）、我慢（asmimāna，以自我為中心的傲慢）、我愛（attanepema，對自我的執著和愛戀）和無明（avijjā，對真理的迷惑）四種煩惱相應，以及與遍行五數（觸、作意、受、想、思）相應，總共有九種心所法。 問：為什麼《攝大乘論》沒有說明心所有法，只說與四種煩惱相應？ 答：《攝大乘論》的教義重點在於成熟的教法。之所以知道這一點，是因為下面的論述中，關於智慧差別的文章，列舉了十二種甚深，來顯示甚深的意義，這是不與聲聞乘共通的。應當知道，這種教法是高深的，不是初級的教法。如果建立心數，就會有所妨礙，對修行沒有益處，所以沒有說明。 五、關於通過對治道來辨別末那識的有無以及斷除的階段：末那識在無漏道中，就被認為是『無有識』。
【English Translation】 English version This (Manas-vijnana) is called 'defiled mind'. This name is established based on its faults. Two, Nature: The nature of Manas-vijnana emerges from three dharmas, taking the mind-aggregate as its substance. Three, Basis for Establishment: The Mahāyānasaṃgraha says that listing six faults proves the existence of Manas-vijnana: One, if Manas-vijnana does not exist, then the similarity between consciousness and the five senses cannot be established, which is a fault. Because the Mahayana Buddhist scriptures say that the explanation of the word 'mind' includes simultaneous reliance on the root. If there is no Manas-vijnana, consciousness has no root to rely on simultaneously, and the similarity with the five senses cannot be established, which is a fault of simultaneity. Two, if Manas-vijnana does not exist, the sixth consciousness (consciousness) obtaining the name 'consciousness' is meaningless, which is a fault. Because 'meaning' refers to successive arising and ceasing, without substance. Three, if Manas-vijnana does not exist, there is no difference between the non-perceptual attainment and the cessation attainment, which is a fault. If there is Manas-vijnana, there is Manas-vijnana in the non-perceptual attainment, and Manas-vijnana is extinguished in the cessation attainment, then the two attainments are different. Four, if Manas-vijnana does not exist, it is naturally impossible to achieve the state of non-outflow (anāsrava), which is a fault. Why? Because when consciousness arises with the virtuous aspect of liberation, it must be non-outflow, due to the absence of self-view and conceit, etc. Five, if Manas-vijnana does not exist, self-attachment cannot pervade the three natures (wholesome, unwholesome, and neutral), which is a fault. If there is no Manas-vijnana, when consciousness arises with the virtuous aspect of liberation, there must be no self-attachment. Six, if Manas-vijnana does not exist, solitary ignorance cannot be established, which is a fault. If there is Manas-vijnana, when there is no consciousness, ignorance in the Manas-vijnana becomes solitary. If there is no Manas-vijnana, when consciousness is active, Manas-vijnana often serves as the basis for defilement, and the ignorance of consciousness cannot become solitary. If Manas-vijnana exists, it has the above six merits; conversely, they are six faults. Four, Corresponding Dharmas: Once Manas-vijnana arises, it continues uninterruptedly, corresponding to the four afflictions of self-view (Sakkāya-ditthi, the view that the aggregate of the five skandhas is 'I'), self-conceit (asmimāna, arrogance centered on the self), self-love (attanepema, attachment and love for oneself), and ignorance (avijjā, delusion about the truth), as well as corresponding to the five pervasive mental factors (contact, attention, feeling, perception, volition), totaling nine mental factors. Question: Why does the Mahāyānasaṃgraha not explain mental factors, but only say that it corresponds to the four afflictions? Answer: The doctrinal focus of the Mahāyānasaṃgraha is on mature teachings. The reason for knowing this is that in the following discussion, the article on the differences in wisdom lists twelve profundities to reveal profound meanings, which are not common to the Sravaka vehicle. It should be known that this teaching is profound, not a preliminary teaching. If mental factors are established, there will be obstacles, which are not beneficial to practice, so they are not explained. Five, Regarding distinguishing the existence or non-existence of Manas-vijnana and the stages of its elimination through the path of antidotes: In the non-outflow path, Manas-vijnana is considered 'non-existent'.
以故。于無我理成其妨故。若說滅時。初見道位。即滅末那。何以故。障見無我理故。故無性攝論云。轉染污末那故。得平等性智。初現觀時。先已證得。于修道位轉。復清凈轉。清凈者。即滅習氣。人言。在修道中滅俱生我。末那俱生並無明心煩惱修道斷者。此義不然。末那一起。相續緣我不廢。因何得改境起其法執。若起法執。何名緣一類我塵。問末那何故唯是俱生。答末那不緣于外緣義。不緣名故。不得起分別我見。問論云。俱生我修道斷。因何末那是俱生我非修道斷。答俱生修道斷者。是寄位語。如初僧祇斷皮。第二僧祇斷肉。第三僧祇斷心。此可爾也。今將分別俱生粗細之相。寄顯見修。非言實斷。六三性分別者。末那識是染污故。有覆無記性攝。七遍計等三性者。末那識是遍計。是依他。是圓成實。是三無性。此約初教。若終教即真如。若圓教即具一切。何以故。由末那識得是心故。八還原顯實者。由末那識本是生死初無。今以智求。即空無實故。一切法皆如也。眾聖賢亦如也。第三明意識者。意識是無邊。分別一切處。分別與其五識。或一或異。乃至相應數等發智分齊。並如問答中心數分別。廣如別章。第六辨成就不成就者。世諦因緣無性故成。第一義諦。本來不作故。不成緣成故。非不成。緣成故。
非是成。一切識門。皆如是也。若約成就有二義。一相中辨成就義。二約理體辨成就。初相成就者。依顯揚聖教論。問若成就阿賴耶識。亦成就轉識耶。應作四句。謂或成就阿賴耶識非轉識。謂無心睡眠者。無心悶絕者。入無想定者。入滅盡定者。生無想天者。或成就轉識。非阿賴耶。謂住有心位。阿羅漢獨覺不退轉菩薩及與如來。或俱成就。謂所餘住有心位者。或有俱不成就。謂阿羅漢獨覺不退轉菩薩及與如來。入滅盡定。若處無餘依涅槃界。二約理體成就者。如瑜伽菩薩抉擇中雲。乃至廣慧如是菩薩。雖由法住智為依止為建立。於心意識秘密善巧。然諸如來。不齊於此施設彼。為於心意識一切秘密善巧菩薩。廣慧若諸菩薩。于內各別。如實不見阿陀那。不見阿陀那識。不見阿賴耶。不見阿賴耶識。不見積集。乃至是名勝義善巧。齊此名為於心意識一切秘密善巧。齊此施設於心意識一切秘密善巧菩薩。當知。阿賴耶識欲成就者。會須通如來藏。始可得成堅實依止。若但取生滅相識。則同七法不住。非究竟依也。第七對治滅不滅者。梁攝論云。四德圓時。本識都盡。今言滅者。楞伽經云。唯心相滅。非心體滅。解云。心相即空故無所滅。是名為滅。故地論。云何滅如虛空如是滅。問賴耶相滅在何位盡。答在初地盡。何
【現代漢語翻譯】 現代漢語譯本： 不是成就。一切識的法門，都是這樣。如果從成就來說，有兩種含義：一是就現象中的差別來辨別成就的意義，二是就理體的角度來辨別成就。首先，就現象成就而言，依據《顯揚聖教論》：如果成就了阿賴耶識（儲存一切種子和業力的根本識），是否也成就了轉識（眼識、耳識、鼻識、舌識、身識、意識）呢？應該分為四種情況：或者成就了阿賴耶識但沒有成就轉識，比如無心睡眠的人、無心昏厥的人、進入無想定的人、進入滅盡定的人、生於無想天的人。或者成就了轉識但沒有成就阿賴耶識，比如處於有心位的阿羅漢（斷盡煩惱，證得解脫的聖者）、獨覺（無需依賴他人教導，自己覺悟的聖者）、不退轉菩薩（修行達到一定程度，不會退轉的菩薩）以及如來（佛）。或者兩者都成就，比如其餘處於有心位的人。或者兩者都不成就，比如阿羅漢、獨覺、不退轉菩薩以及如來，進入滅盡定。如果處於無餘依涅槃界（斷盡煩惱，不再輪迴的境界）。第二，就理體成就而言，如《瑜伽師地論·菩薩地·抉擇分》中說：乃至具有廣大智慧的菩薩，雖然依靠法住智（安住於法的智慧）作為依止和建立，對於心、意識的秘密善巧，然而諸如來，不完全以此來施設他們為對於心、意識一切秘密善巧的菩薩。具有廣大智慧的菩薩，如果在內心各自如實地不見阿陀那（執持識，即第七末那識），不見阿陀那識，不見阿賴耶（藏識），不見阿賴耶識，不見積集（業力的積集），乃至這被稱為勝義善巧（最殊勝的善巧）。達到這個程度，才被稱為對於心、意識一切秘密善巧。達到這個程度，才施設為對於心、意識一切秘密善巧的菩薩。應當知道，想要成就阿賴耶識的人，必須通達如來藏（一切眾生皆具的佛性），才可以得到堅實的依止。如果僅僅執取生滅相的識，就如同七法不住（無常變化的法），不是究竟的依止。第七，關於對治滅與不滅的問題，《梁攝論》說：『四德圓滿時，本識都盡。』現在說滅，是《楞伽經》所說：『唯心相滅，非心體滅。』解釋說：心相即是空，所以沒有可以滅的。這稱為滅。所以《地論》說：『如何滅？如虛空一樣滅。』問：賴耶相的滅在哪個位次結束？答：在初地（菩薩修行階位的第一階）結束。何
【English Translation】 English version: It is not 'accomplished'. All gates of consciousness are like this. Regarding 'accomplishment', there are two meanings: first, distinguishing the meaning of accomplishment within phenomena; second, distinguishing accomplishment from the perspective of the principle of the substance. First, regarding phenomenal accomplishment, according to the Śrāvakabhūmi (Stages of Disciples): If one accomplishes the Ālaya-vijñāna (storehouse consciousness, the fundamental consciousness that stores all seeds and karmic forces), does one also accomplish the evolving consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness)? It should be answered with four possibilities: either one accomplishes the Ālaya-vijñāna but not the evolving consciousnesses, such as those in mindless sleep, those in mindless fainting, those who have entered the non-perceptual samādhi (Wu-xiang-ding), those who have entered the cessation samādhi (Mie-jin-ding), or those born in the Heaven of Non-Perception (Wu-xiang-tian). Or one accomplishes the evolving consciousnesses but not the Ālaya-vijñāna, such as Arhats (saints who have extinguished all afflictions and attained liberation), Pratyekabuddhas (solitary Buddhas who attain enlightenment without relying on others' teachings), non-retrogressing Bodhisattvas (Bodhisattvas who have reached a certain level of practice and will not regress), and Tathāgatas (Buddhas) in the state of having a mind. Or both are accomplished, such as the remaining ones in the state of having a mind. Or neither is accomplished, such as Arhats, Pratyekabuddhas, non-retrogressing Bodhisattvas, and Tathāgatas who have entered the cessation samādhi. If one is in the realm of Nirvāṇa without remainder (the state of extinguishing all afflictions and no longer being reborn). Second, regarding accomplishment from the perspective of the principle of the substance, as it says in the Yogācārabhūmi, Bodhisattvabhūmi, Viniscaya-sangrahani: 'Even such Bodhisattvas with vast wisdom, although relying on and establishing themselves with the wisdom of abiding in the Dharma (Fa-zhu-zhi), are skillful in the secrets of mind, consciousness, and intellect, yet the Tathāgatas do not uniformly establish them as Bodhisattvas who are skillful in all the secrets of mind, consciousness, and intellect. If Bodhisattvas with vast wisdom do not truly see the Ādāna (grasping consciousness, i.e., the seventh, Manas-vijñāna) within themselves, do not see the Ādāna-vijñāna, do not see the Ālaya (storehouse), do not see the Ālaya-vijñāna, do not see the accumulation (of karmic forces), then this is called ultimate skillful means. Reaching this level is called being skillful in all the secrets of mind, consciousness, and intellect. Reaching this level is established as a Bodhisattva who is skillful in all the secrets of mind, consciousness, and intellect.' It should be known that those who wish to accomplish the Ālaya-vijñāna must understand the Tathāgatagarbha (Buddha-nature inherent in all beings) in order to obtain a solid reliance. If one only grasps the consciousness of arising and ceasing phenomena, it is the same as the seven impermanent dharmas (Wu-chang-bian-hua-de-fa), not an ultimate reliance. Seventh, regarding the question of whether the antidote extinguishes or does not extinguish, the She Lun (Compendium of the Mahāyāna) says: 'When the four virtues are perfected, the fundamental consciousness is completely exhausted.' Now, saying 'extinguished' is what the Laṅkāvatāra Sūtra says: 'Only the aspect of mind is extinguished, not the substance of mind.' The explanation says: The aspect of mind is emptiness, so there is nothing to extinguish. This is called extinction. Therefore, the Di Lun (Treatise on the Stages of the Earth) says: 'How is it extinguished? It is extinguished like space.' Question: In which stage does the extinction of the aspect of the Ālaya end? Answer: It ends in the first Bhūmi (the first stage of a Bodhisattva's path). What
以故。地論云。十地轉依止。依止常身故。非如無常意識智依止。無常因緣法。據此文證。初地即舍阿賴耶。若據初教。十地終心。舍阿賴耶。何以故。在第十地。頓滅諸障故。問賴耶據何為始。答一念無明起在現前。即是賴耶始。所以知之。顯揚云。無始戲論無明習氣為正因故。又起信論云。一念無明即是不覺。覺即不動。動即有苦。果不離因。賴耶異熟。當其果也。故是其始。第八薰不薰者。夫能薰法有三種。一名言薰習識薰習。二見識薰習識識薰習見識薰習。三煩惱薰習業薰習果報薰習。所薰者。謂阿賴耶識。如攝論應知勝相中廣說。第九辨真妄不同者。此阿賴耶識。有真妄不同。如地論說十二緣生。是第一義諦。即是真義。如攝論說如幻事鹿渴夢想翳闇等。譬第一識似如此事即是其妄有。又知此識無有生性。為通達真。知此識假有。為通達俗。俗者即是其妄。真者正是其真。又依二乘道理。如瑜伽論說。廣辨賴耶薰習成種。判定異熟生滅報分。后論判言。上來所說。我為愚癡無智者說。義言愚癡無智。即是聲聞。又論云。我不齊如是說阿賴耶。若知賴耶及陀那識等。于內于外。不見藏住。能如是知者。是名菩薩菩薩。當知。為無智說者。即是其妄。為菩薩說者。即是其真。又約乘分別。愚法聲聞。對凡夫外道
【現代漢語翻譯】 現代漢語譯本 因此。《地論》說，十地的轉依止於常身，不像無常的意識智依止於無常的因緣法。根據這段經文證明，初地就捨棄了阿賴耶識（Ālaya-vijñāna，藏識）。如果根據初期的教義，十地終結時才捨棄阿賴耶識。為什麼呢？因為在第十地，頓然滅盡一切障礙。問：阿賴耶識以什麼為開始？答：一念無明生起在現前，就是阿賴耶識的開始。為什麼知道呢？《顯揚聖教論》說，以無始的戲論無明習氣為正因。又《起信論》說，一念無明就是不覺，覺就是不動，動就是有苦。果不離因，阿賴耶識的異熟果報，正是它的結果，所以是它的開始。第八，辨別薰習與不薰習。能薰之法有三種：一名言薰習（nāma-vāsanā）識薰習（vijñāna-vāsanā），二見識薰習（darśana-vāsanā）識識薰習（vijñāna-vijñāna-vāsanā）見識薰習（darśana-vijñāna-vāsanā），三煩惱薰習（kleśa-vāsanā）業薰習（karma-vāsanā）果報薰習（vipāka-vāsanā）。所薰者，就是阿賴耶識。如《攝大乘論》應知勝相中廣說。第九，辨別真妄的不同。這個阿賴耶識，有真妄的不同。如《地論》所說十二緣生，是第一義諦，就是真義。如《攝大乘論》所說，如幻事、鹿渴、夢想、翳闇等，譬喻第一識，類似這些事就是它的妄有。又知道這個識沒有生性，是爲了通達真。知道這個識是假有，是爲了通達俗。俗就是它的妄，真正是它的真。又依據二乘的道理，如《瑜伽師地論》所說，廣泛辨別阿賴耶識薰習成種子，判定異熟生滅的報分。後來的論述判定說，上面所說的，我是為愚癡無智者說的。義言愚癡無智，就是聲聞（Śrāvaka，小乘修行者）。又論說，我不完全這樣說阿賴耶識，如果知道阿賴耶識及陀那識（ādāna-vijñāna，執持識）等，于內于外，不見藏住。能這樣知道的，就名為菩薩（Bodhisattva，菩薩）。菩薩應當知道，為無智者說的，就是它的妄，為菩薩說的，就是它的真。又約乘來分別，愚法聲聞，對於凡夫外道。
【English Translation】 English version Therefore. The Daśabhūmika Sūtra (地論) says that the transformation of the ten grounds relies on the constant body, unlike the impermanent consciousness-wisdom which relies on impermanent causal conditions. According to this passage, the Ālaya-vijñāna (阿賴耶識, storehouse consciousness) is abandoned at the first ground. If according to the initial teachings, the Ālaya-vijñāna is abandoned at the end of the tenth ground. Why? Because on the tenth ground, all obstacles are suddenly extinguished. Question: From what does the Ālaya-vijñāna originate? Answer: The arising of a single thought of ignorance in the present moment is the beginning of the Ālaya-vijñāna. How do we know this? The Yogācārabhūmi-śāstra (顯揚聖教論) says that the beginningless habitual energy of discursive ignorance is the primary cause. Furthermore, the Awakening of Faith in the Mahāyāna (起信論) says that a single thought of ignorance is non-awakening; awakening is non-movement, and movement is suffering. Cause and effect are inseparable; the ripened result of the Ālaya-vijñāna is precisely its effect, so it is its beginning. Eighth, distinguishing between what is perfumed and what is not perfumed. There are three types of perfuming dharmas: first, verbal perfuming (nāma-vāsanā, 名言薰習) and consciousness perfuming (vijñāna-vāsanā, 識薰習); second, perception-consciousness perfuming (darśana-vāsanā, 見識薰習), consciousness-consciousness perfuming (vijñāna-vijñāna-vāsanā, 識識薰習), and perception-consciousness perfuming (darśana-vijñāna-vāsanā, 見識薰習); third, affliction perfuming (kleśa-vāsanā, 煩惱薰習), karma perfuming (karma-vāsanā, 業薰習), and retribution perfuming (vipāka-vāsanā, 果報薰習). What is perfumed is the Ālaya-vijñāna. As explained in detail in the Mahāyānasaṃgraha (攝大乘論), 'Knowing the Superior Aspects'. Ninth, distinguishing between truth and falsehood. This Ālaya-vijñāna has both truth and falsehood. As the Daśabhūmika Sūtra (地論) says, the twelve links of dependent origination are the ultimate truth, which is the true meaning. As the Mahāyānasaṃgraha (攝大乘論) says, like illusory events, a deer's thirst, dreams, and dimness of vision, these metaphors for the first consciousness are similar to these events, which are its false existence. Furthermore, knowing that this consciousness has no inherent nature is for the sake of understanding truth. Knowing that this consciousness is provisionally existent is for the sake of understanding conventional truth. Conventional truth is its falsehood, and true reality is its truth. Furthermore, according to the doctrine of the Two Vehicles, as the Yogācārabhūmi-śāstra (瑜伽師地論) says, extensively distinguishing the Ālaya-vijñāna's perfuming into seeds, and determining the retribution of ripened birth and death. Later treatises judge that what was said above, I said for the foolish and ignorant. The meaning of 'foolish and ignorant' refers to the Śrāvakas (聲聞, Hearers). Furthermore, the treatise says, 'I do not completely speak of the Ālaya-vijñāna in this way. If one knows the Ālaya-vijñāna and the ādāna-vijñāna (陀那識, grasping consciousness), etc., and does not see a hidden dwelling within or without, one who knows in this way is called a Bodhisattva (菩薩). Bodhisattvas should know that what is said for the ignorant is its falsehood, and what is said for Bodhisattvas is its truth.' Furthermore, distinguishing according to the vehicle, the Śrāvakas who are attached to the Dharma, in relation to ordinary people and externalists.
妄執自性。即是其真。法執未除。即明是妄。大乘初教。對彼愚法聲聞分別實執。即是其真。未盡法空。即是其妄。如熟教文。對彼初教細分別。即是其真。自非究竟。即是其妄。何以故。由在名言語境界故。余義準知。第十歸成第一義無性性者。此唯識門攝一切法。皆是唯識。或唯三識。或唯一識。所謂本識。或唯八識。或唯九識。或唯十一識。或唯四識。是三乘唯識。此據同教言。或唯十識。乃至種種。是一乘唯識。是據別教言。總說唯識。有其二種。一者解唯識。二者行唯識。如意識唯識。初即順行。后即順解。本識唯識。初即順解。后即順行。廣如疏說。當知。據唯識門。無識外一切別法。復依論文。知塵無所有。是通達真。知唯有識。是通達俗。明知。達識即非是真故。論云。初地現證。明得唯識。若知唯識。即是境界。未是真實故。楞伽云。心如工伎兒。意如和伎者。五識為伴侶。妄想觀伎。眾據此經文。雖知是識。由不免戲論。又佛性論云。一切虛妄。如石女兒用炎水浴。被龜毛衣著菟角屣。戴空華冠入揵闥婆城。共幻化女戲。義言但起心見法。並皆非有。如上所喻。當知。聖教所顯道理諸法非有唯一真如。無我實性。以為究竟。此是三乘義。如是等法。為無盡教攝。即是一乘究竟盡理也。
眾
人問文殊處明入佛境界章
佛境界者。一乘三乘小乘境界各別。如小乘人。所知佛法境界。在苦忍已去。得聖法者是。降斯已還。非佛境界。若三乘人所知境界。得空無相解。是佛境界。若隨相解。是凡夫法。于中雖有漸教頓教不同遲疾有異。莫不皆為成機滅病應理。是佛意也。若與病合。即是生死非佛境界。若據一乘。總別與十一法相應。是佛境界。一佛境界。齊如虛空。此是總也。二據一乘因無量劫修。三應其所入與九世相應。智慧寂然。不同世見。四隨順度生盡佛境界一得一切得。五起隨俗智三世無礙。皆悉如空。六隨順眾生所說諸法。皆如機性一一差別。住佛境界。七欲知眾生性類不同。與無分別合。如實無分別。八所知佛境非染識能識。亦非染心境界。九何相決定知佛境界。謂決定知性起之門。無師智自然智等。究竟真凈能示群生。是決定知佛境界。十欲明照佛境。生死等法煩惱業報等寂滅無所住。無明無所行。平等行世間。如是明照佛境界。十一欲知一乘境界寬廣。知眾生心。盡其十世。以如來心。一念中遍一切。悉明達是境界廣。若此等法。是一乘佛境界。又佛境界有其因果。若小乘義。得因非得果。得果則舍因。三乘之義。初教得果已舍因。而果不離因。亦復不則。因非斷亦非常。何以故。因
【現代漢語翻譯】 現代漢語譯本 人問文殊處明入佛境界章
有人問文殊菩薩，如何才能明白並進入佛的境界？
文殊菩薩回答說：佛的境界，根據一乘、三乘、小乘各有不同。例如小乘人，所理解的佛法境界，是從苦忍之後，得到聖法開始。低於這個層次，就不是佛的境界。如果是三乘人所理解的境界，得到空無相的解脫，才是佛的境界。如果執著于表相，那就是凡夫的法。其中雖然有漸教和頓教的不同，有快慢的差異，但無不是爲了成就根機、消除病患、順應真理，這是佛的本意。如果與病患相合，那就是生死輪迴，不是佛的境界。如果依據一乘，總體上與十一種法相應，才是佛的境界。第一，佛的境界，廣大如虛空，這是總體的概括。第二，依據一乘，需要經歷無量劫的修行。第三，應和所入的境界與過去、現在、未來九世相應，智慧寂靜，不同於世俗的見解。第四，隨順眾生進行度化，窮盡佛的境界，得到一個就得到全部。第五，生起隨順世俗的智慧，過去、現在、未來三世沒有阻礙，都如同虛空一樣。第六，隨順眾生所說的各種法，都像根機一樣，一一差別，安住于佛的境界。第七，想要了解眾生的性情類別不同，要與無分別心相結合，如實地沒有分別。第八，所瞭解的佛的境界不是染污的意識能夠認識的，也不是染污的心能夠達到的境界。第九，用什麼相來決定知道佛的境界呢？就是決定知道自性生起的法門，具有無師智、自然智等，究竟真實清凈，能夠開示眾生，這就是決定知道佛的境界。第十，想要明照佛的境界，生死等法、煩惱業報等都寂滅無所住，無明無所行，以平等心行於世間，這樣就能明照佛的境界。第十一，想要知道一乘境界的寬廣，就要了解眾生的心，窮盡過去、現在、未來十世，以如來的心，在一念之中遍及一切，完全明瞭通達，這就是境界的寬廣。如果具備這些法，就是一乘佛的境界。另外，佛的境界有其因果。如果按照小乘的義理，可以得到因，但不能得到果；得到果，就捨棄了因。按照三乘的義理，最初的教法得到果后就捨棄了因，但果並不離開因，也不是斷滅或常住。為什麼呢？因為因
【English Translation】 English version Chapter on Manjushri's Explanation of Entering the Realm of Buddhahood through Understanding
Someone asked Manjushri (Bodhisattva of wisdom, whose name means 'Gentle Glory'), 'How can one understand and enter the realm of Buddhahood?'
Manjushri replied: 'The realm of Buddhahood differs according to the One Vehicle (Ekayana), the Three Vehicles (Triyana), and the Small Vehicle (Hinayana). For example, for those of the Small Vehicle, the understood realm of the Buddha's Dharma begins after enduring suffering and attaining the sacred Dharma. Anything below this level is not the realm of Buddhahood. For those of the Three Vehicles, the realm understood is the liberation of emptiness and non-appearance, which is the realm of Buddhahood. If one clings to appearances, that is the Dharma of ordinary beings. Although there are differences between gradual and sudden teachings, and variations in speed, all are intended to cultivate potential, eliminate afflictions, and accord with truth; this is the Buddha's intention. If it aligns with afflictions, it is the cycle of birth and death, not the realm of Buddhahood. If based on the One Vehicle, it generally corresponds to eleven dharmas, which is the realm of Buddhahood. First, the realm of Buddhahood is as vast as space; this is a general overview. Second, based on the One Vehicle, it requires cultivation over countless kalpas (aeons). Third, it corresponds to the nine worlds of past, present and future in accordance with what is entered, with wisdom serene, different from worldly views. Fourth, it accords with sentient beings to liberate them, exhausting the realm of Buddhahood; attaining one is attaining all. Fifth, arising with wisdom that accords with customs, there are no obstacles in the three worlds of past, present and future, all being like emptiness. Sixth, according with the various dharmas spoken by sentient beings, each being different like faculties, abiding in the realm of Buddhahood. Seventh, wanting to know the different natures of sentient beings, one must combine with non-discrimination, truly without discrimination. Eighth, the known realm of Buddhahood cannot be known by defiled consciousness, nor is it the realm of a defiled mind. Ninth, by what characteristics can one definitively know the realm of Buddhahood? It is by definitively knowing the gateway of the arising of nature, possessing uninstructed wisdom (natural wisdom), etc., ultimately true and pure, able to instruct sentient beings; this is definitively knowing the realm of Buddhahood. Tenth, wanting to illuminate the realm of Buddhahood, the dharmas of birth and death, afflictions, karmic retribution, etc., are all extinguished without abiding, ignorance without action, acting equally in the world; in this way, one can illuminate the realm of Buddhahood. Eleventh, wanting to know the vastness of the One Vehicle realm, one must understand the minds of sentient beings, exhausting the ten worlds of past, present and future, with the mind of the Tathagata (Buddha), pervading everything in a single thought, completely understanding and penetrating; this is the vastness of the realm. If one possesses these dharmas, it is the realm of the One Vehicle Buddhahood. Furthermore, the realm of Buddhahood has its causes and effects. According to the meaning of the Small Vehicle, one can attain the cause but not the effect; attaining the effect, one abandons the cause. According to the meaning of the Three Vehicles, the initial teaching attains the effect and then abandons the cause, but the effect does not depart from the cause, nor is it annihilation or permanence. Why? Because the cause'
果則空故。若終教時則是真如。無有差別。若據頓教。舉心皆當理。若據一乘。一則一切一切則一。乃至教義皆應因陀羅及微細等也。
華嚴經內章門等雜孔目卷第一 大正藏第 45 冊 No. 1870 華嚴經內章門等雜孔目章
華嚴經內章門等雜孔目卷第二
終南太一山至相寺沙門釋智儼集
凈行品初明凡聖行法分齊不同義章。
十力章 六波羅蜜章 十八不共法章 四無畏章 賢首品初立發菩提心章 三種佛性章 八種梵音聲章 第三會十住品內本分首種性章 十住章 梵行品初明通觀章 常乞食等四依章 十二頭陀章 受善律儀戒業章 五濁章 發心功德品五戒章 八戒章 四果章 六十二見章 五蓋章 十纏義章 十欲章 明法品初立五停心觀章 損益章 二種莊嚴章 三寶義章 六和敬義章 第四會華聚品初立十波羅蜜章 十藏品內立一乘三乘小乘教藏章 六無為章 三界章 四辯章 道品章 十二部經章 第五會明十回向章 法數章 七財章 第五回向悔過除罪章 第六回向四輪除八難章 九十六種外道章 七士夫趣章 秘密翻依行檀起行作業同異章 第八回向真如同異差別章 第九回向初普別始終差別理事諸觀義章 第九回向未明住地始終寬狹相攝分齊微
【現代漢語翻譯】 現代漢語譯本 如果從結果的角度來看，一切都是空性的。如果從最終教義的角度來看，那就是真如（Tathata），沒有差別。如果依據頓教（Sudden Teaching），那麼每一個念頭都符合真理。如果依據一乘（Ekayana），一即一切，一切即一。乃至所有教義都應像因陀羅網（Indra's net）一樣，相互關聯，細微而複雜。
《華嚴經內章門等雜孔目》卷第一 大正藏第45冊 No. 1870 《華嚴經內章門等雜孔目章》
《華嚴經內章門等雜孔目》卷第二
終南太一山至相寺沙門釋智儼集
《凈行品》最初闡明凡夫和聖人的行爲規範和界限的不同。
十力章（Ten Powers） 六波羅蜜章（Six Paramitas） 十八不共法章（Eighteen Uncommon Qualities） 四無畏章（Four Fearlessnesses） 《賢首品》最初確立發菩提心章（Chapter on Arousing Bodhicitta） 三種佛性章（Three Buddha-natures） 八種梵音聲章（Eight Brahma Voices） 第三會《十住品》內，本分首種性章（Chapter on Lineage in the Ten Abodes） 十住章（Ten Abodes） 《梵行品》最初闡明通觀章（Chapter on Universal Observation） 常乞食等四依章（Four Supports, such as always begging for food） 十二頭陀章（Twelve Dhuta Practices） 受善律儀戒業章（Chapter on Receiving Good Precepts） 五濁章（Five Defilements） 《發心功德品》五戒章（Five Precepts） 八戒章（Eight Precepts） 四果章（Four Fruits） 六十二見章（Sixty-two Views） 五蓋章（Five Hindrances） 十纏義章（Ten Fetters） 十欲章（Ten Desires） 《明法品》最初確立五停心觀章（Five Stopping-the-Mind Contemplations） 損益章（Loss and Gain） 二種莊嚴章（Two Kinds of Adornment） 三寶義章（Meaning of the Three Jewels） 六和敬義章（Meaning of the Six Harmonies and Reverences） 第四會《華聚品》最初確立十波羅蜜章（Ten Paramitas） 《十藏品》內確立一乘、三乘、小乘教藏章（Ekayana, Triyana, Hinayana Teachings） 六無為章（Six Unconditioned Dharmas） 三界章（Three Realms） 四辯章（Four Eloquences） 道品章（Bodhipakkhiya-dhammas） 十二部經章（Twelve Divisions of Scriptures） 第五會闡明十回向章（Ten Transferences） 法數章（Dharma Numbers） 七財章（Seven Treasures） 第五回向悔過除罪章（Repentance and Removal of Sins） 第六回向四輪除八難章（Four Wheels to Remove the Eight Difficulties） 九十六種外道章（Ninety-six Kinds of Heretics） 七士夫趣章（Seven Types of Individuals） 秘密翻依行檀起行作業同異章（Similarities and Differences in Secret Practices, Reliance, Giving, Arising, and Actions） 第八回向真如同異差別章（Similarities, Differences, and Distinctions of Suchness） 第九回向初普別始終差別理事諸觀義章（Meanings of Initial, Universal, Particular, Beginning, End, Differences, Principles, Phenomena, and Various Contemplations） 第九回向未明住地始終寬狹相攝分齊微（Subtleties of the Beginning, End, Breadth, Narrowness, Inclusion, and Boundaries of the Unclear Abiding Place）
【English Translation】 English version If viewed from the perspective of the result, everything is empty. If viewed from the perspective of the ultimate teaching, it is Suchness (Tathata), without any difference. If based on the Sudden Teaching, every thought aligns with the truth. If based on the One Vehicle (Ekayana), one is all, and all is one. Furthermore, all teachings should be like Indra's net, interconnected, subtle, and complex.
Miscellaneous Notes on Chapters and Sections within the Avatamsaka Sutra, Volume 1 Taisho Tripitaka, Volume 45, No. 1870, Chapter on Miscellaneous Notes on Chapters and Sections within the Avatamsaka Sutra
Miscellaneous Notes on Chapters and Sections within the Avatamsaka Sutra, Volume 2
Compiled by the Shramana Zhiyan of Zhisheng Temple on Mount Taiyi in Zhongnan
The 'Pure Conduct' chapter initially clarifies the differences in behavioral norms and boundaries between ordinary beings and sages.
Chapter on the Ten Powers Chapter on the Six Paramitas Chapter on the Eighteen Uncommon Qualities Chapter on the Four Fearlessnesses The 'Worthy Leader' chapter initially establishes the Chapter on Arousing Bodhicitta Chapter on the Three Buddha-natures Chapter on the Eight Brahma Voices Within the third assembly's 'Ten Abodes' chapter, the Chapter on Lineage in the Ten Abodes Chapter on the Ten Abodes The 'Brahma Conduct' chapter initially clarifies the Chapter on Universal Observation Chapter on the Four Supports, such as always begging for food Chapter on the Twelve Dhuta Practices Chapter on Receiving Good Precepts Chapter on the Five Defilements From the 'Merit of Arousing the Mind' chapter, Chapter on the Five Precepts Chapter on the Eight Precepts Chapter on the Four Fruits Chapter on the Sixty-two Views Chapter on the Five Hindrances Chapter on the Meaning of the Ten Fetters Chapter on the Ten Desires The 'Clarifying the Dharma' chapter initially establishes the Chapter on the Five Stopping-the-Mind Contemplations Chapter on Loss and Gain Chapter on Two Kinds of Adornment Chapter on the Meaning of the Three Jewels Chapter on the Meaning of the Six Harmonies and Reverences The fourth assembly's 'Flower Garland' chapter initially establishes the Chapter on the Ten Paramitas Within the 'Ten Storehouses' chapter, the Chapter on the Ekayana, Triyana, Hinayana Teachings Chapter on the Six Unconditioned Dharmas Chapter on the Three Realms Chapter on the Four Eloquences Chapter on the Bodhipakkhiya-dhammas Chapter on the Twelve Divisions of Scriptures The fifth assembly clarifies the Chapter on the Ten Transferences Chapter on Dharma Numbers Chapter on the Seven Treasures Chapter on the Fifth Transference: Repentance and Removal of Sins Chapter on the Sixth Transference: Four Wheels to Remove the Eight Difficulties Chapter on the Ninety-six Kinds of Heretics Chapter on the Seven Types of Individuals Chapter on Similarities and Differences in Secret Practices, Reliance, Giving, Arising, and Actions Chapter on the Eighth Transference: Similarities, Differences, and Distinctions of Suchness Chapter on the Ninth Transference: Meanings of Initial, Universal, Particular, Beginning, End, Differences, Principles, Phenomena, and Various Contemplations Chapter on the Ninth Transference: Subtleties of the Beginning, End, Breadth, Narrowness, Inclusion, and Boundaries of the Unclear Abiding Place
細差別義章 一乘法海章 第十回向產生佛德差別章
凈行品初明凡聖行法分齊不同義章
凡聖所修行法。皆由三業。成就回向。並皆不同。且如行施一門。佛教云。破戒破見破威儀者。教令行施。何以故。欲令且離地獄故。此施雖不親順菩提分解脫分善。佛為救苦。仍許令行。準此人天善根戒施修等。教令行施。雖非究竟。為離畜生餓鬼。許行不疑。若修解脫分善。為離人天故。佛許行。聲聞緣覺即是其事。若修菩薩道。為回聲聞。初教許行。為引初教。終教許行。為引漸教。頓教許行。為引頓教。圓教許行。故信位滿心賢首嘆德。廣辨行施。興供養事。順一乘善。不棄一法。據佛別意。唯一乘可行。余不可行。何以故。非究竟依故。如是取捨各別。皆同一施。何以故悉由智慧故有差別。如施一門。萬行皆爾。準以知之。
十力章
十力者。是處非處智力。自業智力。禪解脫三昧正受智力。諸根利鈍智力。種種解智力。種種性智力。至處道智力。宿命智力。生死智力。漏盡智力。並不可屈伏。故名為力。無邊智慧故名為力。此三乘義名與小乘同。義隨二宗高下不等。小乘如所謂實。初教即空。終教即如。頓教不可說。一乘之義。如不思議法品那羅延幢等力可知。
六波羅蜜章
【現代漢語翻譯】 現代漢語譯本 細差別義章（關於細微差別的意義），一乘法海章（關於一乘佛法的深廣），第十回向產生佛德差別章（關於迴向所產生的成佛功德的差別）。
凈行品初明凡聖行法分齊不同義章（《凈行品》最初闡明凡夫和聖人修行方法的分界和不同意義）。
凡夫和聖人所修行的法，都由身、口、意三業成就回向，並且都各有不同。例如，就佈施這一方面來說，佛陀教導說，對於那些破戒、邪見、行為不端的人，要教導他們行佈施。為什麼呢？爲了讓他們暫時遠離地獄的苦難。這種佈施雖然不直接順應菩提（覺悟）、分解脫（從煩惱中解脫）的善，但佛陀爲了救度苦難，仍然允許他們這樣做。按照這個原則，對於那些修人天善根、持戒、修禪定等等的人，教導他們行佈施，雖然不是究竟的解脫之道，但爲了讓他們脫離畜生、餓鬼的苦難，也允許他們這樣做，不必懷疑。如果修習解脫分的善，爲了脫離人天道的束縛，佛陀也允許這樣做，聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而覺悟者）就是這種情況。如果修習菩薩道，爲了引導聲聞，最初允許他們這樣做；爲了引導初教的修行者，最終也允許他們這樣做；爲了引導漸教的修行者，頓教的修行者，圓教的修行者，都允許他們這樣做。所以，信位圓滿的善財童子在《華嚴經》中讚歎功德，廣泛地辨析行佈施，興辦供養的事情，順應一乘的善，不捨棄任何一種法門。根據佛陀的特別用意，只有一乘法才是可以修行的，其他的都不可以修行。為什麼呢？因為它們不是究竟的依靠。像這樣，取捨各有不同，雖然都是佈施，但為什麼會有差別呢？都是因為智慧不同而產生的差別。像佈施這一方面，所有的修行都是如此，可以依此來類推。
十力章（關於如來的十種力量）。
十力是指：是處非處智力（辨別事理的能力），自業智力（瞭解自身行為果報的能力），禪解脫三昧正受智力（從禪定、解脫、三昧中獲得正受的能力），諸根利鈍智力（瞭解眾生根器利鈍的能力），種種解智力（瞭解眾生不同見解的能力），種種性智力（瞭解眾生不同根性的能力），至處道智力（瞭解達到涅槃的道路的能力），宿命智力（瞭解過去世的能力），生死智力（瞭解眾生死生輪迴的能力），漏盡智力（斷盡一切煩惱的能力）。因為不可屈服，所以稱為力。因為具有無邊的智慧，所以稱為力。這十力在三乘佛法中的名稱與小乘相同，但意義隨著不同宗派的高下而有所不同。小乘的說法是如其所是，初教認為是空，終教認為是如，頓教認為是不可說。一乘的意義，可以從《不思議法品》中那羅延幢（一種堅固的寶幢）等力量中得知。
六波羅蜜章（關於六波羅蜜）。
【English Translation】 English version Chapter on Subtle Differences in Meaning, Chapter on the Ocean of the One Vehicle Dharma, Chapter on the Differences in the Merits of Buddhahood Generated by the Tenth Dedication.
Chapter on the Initial Clarification in the Pure Conduct Chapter of the Different Boundaries of Practice Methods Between Ordinary Beings and Sages.
The practices of ordinary beings and sages are all accomplished through the three karmas (body, speech, and mind), and their dedications are also different. For example, in the single aspect of giving, the Buddha taught that those who have broken precepts, hold wrong views, and lack proper conduct should be taught to practice giving. Why? Because it is intended to temporarily keep them away from the suffering of hell. Although this giving does not directly accord with the good of Bodhi (enlightenment), the division of liberation (freedom from afflictions), the Buddha, in order to save them from suffering, still allows them to practice it. According to this principle, those who cultivate the roots of goodness in the realms of humans and gods, observe precepts, practice meditation, etc., should be taught to practice giving. Although it is not the ultimate path, it is allowed without doubt in order to keep them away from the suffering of animals and hungry ghosts. If one cultivates the good of the liberation division, in order to be free from the realms of humans and gods, the Buddha allows it. This is the case with Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through their own efforts). If one cultivates the Bodhisattva path, in order to guide the Sravakas, it is initially allowed; in order to guide the practitioners of the initial teachings, it is ultimately allowed; in order to guide the gradual teachings, the sudden teachings, and the perfect teachings, it is allowed. Therefore, Sudhana, who had perfected the stage of faith, praised the virtues in the Gandavyuha Sutra, extensively discussing the practice of giving and engaging in offerings, according with the good of the One Vehicle, without abandoning any Dharma. According to the Buddha's special intention, only the One Vehicle is practicable, and the others are not. Why? Because they are not the ultimate reliance. Thus, the acceptance and rejection are different, but they are all the same giving. Why? Because all the differences arise from wisdom. Just as in the aspect of giving, all practices are like this, and one can understand it by analogy.
Chapter on the Ten Powers.
The Ten Powers are: the power of knowing what is possible and impossible, the power of knowing the consequences of one's actions, the power of knowing the states of meditation, liberation, samadhi, and right absorption, the power of knowing the different faculties of beings, the power of knowing the different understandings of beings, the power of knowing the different natures of beings, the power of knowing the path leading to all destinations, the power of knowing past lives, the power of knowing the death and rebirth of beings, and the power of knowing the extinction of all defilements. Because they cannot be subdued, they are called powers. Because they possess boundless wisdom, they are called powers. The names of these Ten Powers are the same in the Three Vehicles and the Small Vehicle, but their meanings vary according to the different levels of the schools. The Small Vehicle speaks of things as they are, the initial teachings consider them empty, the final teachings consider them as suchness, and the sudden teachings consider them inexpressible. The meaning of the One Vehicle can be understood from the power of the Narayana Banner (a strong and precious banner) and other powers in the Inconceivable Dharma Chapter.
Chapter on the Six Paramitas.
六波羅蜜者。陀那．尸羅．羼提．毗梨那．持訶那般羅若。波羅蜜。陀那者此名佈施。運心周普名布。惙己惠人名施。尸羅者。此云清涼。三業炎氣事等如熱。戒能防息。故曰清涼。羼提者。此名忍辱。他人加惱名辱。于辱情安名忍。毗梨耶者。此名精進練心於法名精。精心愗達名進。持訶那者。此名智生。依定生智故名智生。般羅若者。此名為慧。于緣決定明瞭名慧。波羅蜜者。波羅名彼岸。蜜言到。即到彼岸也。此義是三乘小乘名亦同。若望其義。即到彼岸不到彼岸不同。若三乘初教。六度各有十義。如地持論說。又義離三輪相。修其六度。即是空真如。若依終教。知法性無貪。修其檀度。即順真如德。若依頓教如。則不可說。若約一乘。六波羅蜜皆有十門。如下經離世間品說。
十八不共法章
不共法者。謂身無失。口無失。念無失。無異想。無不定心。無不知已舍。欲無減。精進無減。念無減。慧無減。解說無減。解脫知見無減。一切身業隨智慧行。一切口業隨智慧行。一切意業隨智慧行。智慧知過去世無礙。智慧知未來世無礙。智慧知現在世無礙。此之十八。不與因同故名不共。又此十八。別名小乘不解依。如雜心用十力四無畏大悲三念處。為十八不共法。問依攝論。百四十不共法。與小
【現代漢語翻譯】 現代漢語譯本 六波羅蜜（Lục Ba La Mật: 六種到達彼岸的方法）是指：陀那（Đà Na: 佈施）、尸羅（Thi La: 持戒）、羼提（Sân Đề: 忍辱）、毗梨那（Tỳ Lợi Na: 精進）、持訶那（Trì Ha Na: 禪定）、般羅若（Bát Nhã: 智慧）波羅蜜（Ba La Mật: 到彼岸）。陀那的意思是佈施，用心普遍地給予稱為『布』，捨棄自己的東西惠及他人稱為『施』。尸羅的意思是清涼，身、口、意三業的煩惱就像熱氣，戒律能夠防止和熄滅這些煩惱，所以稱為『清涼』。羼提的意思是忍辱，他人施加惱怒稱為『辱』，對於侮辱心效能安忍稱為『忍』。毗梨耶的意思是精進，用心磨練佛法稱為『精』，精心努力通達稱為『進』。持訶那的意思是智生，依靠禪定產生智慧，所以稱為『智生』。般羅若的意思是智慧，對於因緣果報決定而明瞭稱為『慧』。波羅蜜，波羅的意思是彼岸，蜜的意思是到達，也就是到達彼岸。這個意義在三乘（聲聞乘、緣覺乘、菩薩乘）中，小乘（Tiểu Thừa: 小乘佛教）的名稱也相同。如果從意義上來說，就是到達彼岸和沒有到達彼岸的不同。如果按照三乘的最初教義，六度（Lục Độ: 六種修行方法）各有十種意義，如《地持論》（Địa Trì Luận）所說。又有遠離三輪相（Tam Luân Tướng: 佈施者、受施者和佈施物）的意義，修習這六度，就是空真如（Không Chân Như: 空性的真實如如）。如果依據終教（Chung Giáo: 最終的教義），知道法性沒有貪婪，修習佈施，就是順應真如的功德。如果依據頓教（Đốn Giáo: 頓悟的教義），則是不可說的。如果按照一乘（Nhất Thừa: 唯一的乘），六波羅蜜都有十個方面，如下經《離世間品》（Ly Thế Gian Phẩm）所說。 十八不共法（Thập Bát Bất Cộng Pháp: 十八種不與其他修行者共通的功德） 不共法是指：身無失（Thân Vô Thất: 身體沒有過失）、口無失（Khẩu Vô Thất: 口語沒有過失）、念無失（Niệm Vô Thất: 念頭沒有過失）、無異想（Vô Dị Tưởng: 沒有不同的想法）、無不定心（Vô Bất Định Tâm: 沒有不定的心）、無不知已舍（Vô Bất Tri Dĩ Xả: 沒有不知道而捨棄）、欲無減（Dục Vô Giảm: 慾望沒有減少）、精進無減（Tinh Tiến Vô Giảm: 精進沒有減少）、念無減（Niệm Vô Giảm: 念頭沒有減少）、慧無減（Tuệ Vô Giảm: 智慧沒有減少）、解說無減（Giải Thuyết Vô Giảm: 解說沒有減少）、解脫知見無減（Giải Thoát Tri Kiến Vô Giảm: 解脫的知見沒有減少）、一切身業隨智慧行（Nhất Thiết Thân Nghiệp Tùy Trí Tuệ Hành: 一切身體的行為都跟隨智慧而行）、一切口業隨智慧行（Nhất Thiết Khẩu Nghiệp Tùy Trí Tuệ Hành: 一切口語的行為都跟隨智慧而行）、一切意業隨智慧行（Nhất Thiết Ý Nghiệp Tùy Trí Tuệ Hành: 一切意念的行為都跟隨智慧而行）、智慧知過去世無礙（Trí Tuệ Tri Quá Khứ Thế Vô Ngại: 智慧知道過去世沒有障礙）、智慧知未來世無礙（Trí Tuệ Tri Vị Lai Thế Vô Ngại: 智慧知道未來世沒有障礙）、智慧知現在世無礙（Trí Tuệ Tri Hiện Tại Thế Vô Ngại: 智慧知道現在世沒有障礙）。這十八種功德，不與因地相同，所以稱為不共。又這十八種功德，另外的名字是小乘不理解的依據，如《雜心》（Tạp Tâm）用十力（Thập Lực: 十種力量）、四無畏（Tứ Vô Úy: 四種無所畏懼）、大悲（Đại Bi: 偉大的慈悲）、三念處（Tam Niệm Xứ: 三種念住）作為十八不共法。問：依據《攝論》（Nhiếp Luận），有一百四十種不共法，與小乘……
【English Translation】 English version The Six Paramitas (Lục Ba La Mật: Six perfections or ways to cross over to the other shore) are: Dana (Đà Na: giving or generosity), Sila (Thi La: morality or discipline), Ksanti (Sân Đề: patience or forbearance), Virya (Tỳ Lợi Na: vigor or effort), Dhyana (Trì Ha Na: meditation or concentration), and Prajna (Bát Nhã: wisdom) Paramita (Ba La Mật: reaching the other shore). Dana means giving; to universally extend one's mind is called 'giving,' and to relinquish one's own benefit to benefit others is called 'charity.' Sila means coolness; the afflictions of body, speech, and mind are like heat, and precepts can prevent and extinguish these afflictions, hence it is called 'coolness.' Ksanti means patience; when others inflict annoyance, it is called 'insult,' and to be at peace with insult is called 'patience.' Virya means diligence; to refine the mind in the Dharma is called 'diligence,' and to diligently strive for thorough understanding is called 'effort.' Dhyana means wisdom arising; relying on samadhi (meditative concentration) to generate wisdom is why it is called 'wisdom arising.' Prajna means wisdom; to be decisive and clear about conditions and consequences is called 'wisdom.' Paramita, where 'para' means the other shore, and 'mita' means to arrive, that is, to arrive at the other shore. This meaning is the same in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and the name is also the same in the Hinayana (Tiểu Thừa: Theravada Buddhism). If viewed from the perspective of meaning, it is the difference between reaching the other shore and not reaching the other shore. If according to the initial teachings of the Three Vehicles, each of the Six Perfections (Lục Độ: Six practices) has ten meanings, as stated in the Yogacarabhumi-sastra (Địa Trì Luận). Furthermore, there is the meaning of being apart from the three wheels (Tam Luân Tướng: giver, recipient, and gift), cultivating these Six Perfections is emptiness and Suchness (Không Chân Như: emptiness and true thusness). If based on the final teaching (Chung Giáo: ultimate teaching), knowing that the nature of Dharma is without greed, cultivating giving is in accordance with the merit of Suchness. If based on the sudden teaching (Đốn Giáo: sudden enlightenment teaching), it is inexpressible. If according to the One Vehicle (Nhất Thừa: the only vehicle), the Six Paramitas all have ten aspects, as stated in the Leaving the World chapter (Ly Thế Gian Phẩm) of the following sutra. The Eighteen Unshared Dharmas (Thập Bát Bất Cộng Pháp: Eighteen unique qualities of a Buddha) The Unshared Dharmas refer to: no physical misconduct (Thân Vô Thất: no fault in body), no verbal misconduct (Khẩu Vô Thất: no fault in speech), no mental misconduct (Niệm Vô Thất: no fault in thought), no different thought (Vô Dị Tưởng: no differing thoughts), no non-concentrated mind (Vô Bất Định Tâm: no unfixed mind), no unknowing abandonment (Vô Bất Tri Dĩ Xả: no abandoning without knowing), no diminished desire (Dục Vô Giảm: no decrease in desire), no diminished vigor (Tinh Tiến Vô Giảm: no decrease in vigor), no diminished mindfulness (Niệm Vô Giảm: no decrease in mindfulness), no diminished wisdom (Tuệ Vô Giảm: no decrease in wisdom), no diminished liberation (Giải Thuyết Vô Giảm: no decrease in liberation), no diminished knowledge and vision of liberation (Giải Thoát Tri Kiến Vô Giảm: no decrease in knowledge and vision of liberation), all physical actions follow wisdom (Nhất Thiết Thân Nghiệp Tùy Trí Tuệ Hành: all bodily actions follow wisdom), all verbal actions follow wisdom (Nhất Thiết Khẩu Nghiệp Tùy Trí Tuệ Hành: all verbal actions follow wisdom), all mental actions follow wisdom (Nhất Thiết Ý Nghiệp Tùy Trí Tuệ Hành: all mental actions follow wisdom), wisdom knows the past without obstruction (Trí Tuệ Tri Quá Khứ Thế Vô Ngại: wisdom knows the past without obstruction), wisdom knows the future without obstruction (Trí Tuệ Tri Vị Lai Thế Vô Ngại: wisdom knows the future without obstruction), wisdom knows the present without obstruction (Trí Tuệ Tri Hiện Tại Thế Vô Ngại: wisdom knows the present without obstruction). These eighteen qualities are not shared with the causal stage, hence they are called unshared. Furthermore, these eighteen qualities are also known as the basis that the Hinayana does not understand, such as the Abhidharma-samuccaya (Tạp Tâm) using the ten powers (Thập Lực: ten powers of a Buddha), the four fearlessnesses (Tứ Vô Úy: four kinds of fearlessness), great compassion (Đại Bi: great compassion), and the three establishments of mindfulness (Tam Niệm Xứ: three foundations of mindfulness) as the eighteen unshared dharmas. Question: According to the Mahāyānasaṃgraha (Nhiếp Luận), there are one hundred and forty unshared dharmas, compared to the Hinayana...
乘同。因何十八別名小乘不解。答此意欲顯一百四十不共法名數與小同。仍欲顯彼小乘文義不同大乘故。于文中作差別說。若一乘義。即如下經不思議法品不共義中說。
四無畏章
四無畏者。初一切智無畏。二漏盡無畏。三障道無畏。四盡苦道無畏。答難不怯故名無畏。此三乘義。與小乘共。但義深淺不同。一乘無畏之義。具其十種。即無盡法。如下不思議法品說。
賢首品初立發菩提心章
菩提心者。菩提梵語。此翻名果道。果德圓通故曰菩提。于大菩提。起意趣求。名發菩提心。然此發心。經亦名愿。要大菩提。令來屬己故名為愿。體性者。隨義不同。略有三種。一相發。二息相發。三真發。言相發者。深見生死之過涅槃福利。棄捨生死。趣向涅槃。隨相厭求名相發心。言息相發者。深悟平等。知其生死本性寂滅涅槃亦然。生死寂故。無相可厭。涅槃如故。無相可求。返背前相。歸正如道。故名為發。良以取相背真故。令舍相為發。亦可離相平等之心始起名發。故經說言。滅諸發不發。是發菩提心。言滅發者。滅諸相。言滅不發者。不起相發。是發心者。無相相應名為發矣。三真發者。菩提真性。由來己體。妄想覆故在而不覺。名為生死。后息妄心。契窮自實。由來己體。知菩提性是
【現代漢語翻譯】 現代漢語譯本 乘同：為什麼十八個別名的小乘不理解（大乘的教義）？回答是，這是爲了顯示一百四十種不共法（Buddha's unique qualities）的名數與小乘相同，並且仍然是爲了顯示小乘的文義不同於大乘，所以在文中作了差別說明。如果是一乘的意義，就在下面的經文《不思議法品》的不共義中說明。
四無畏章
四無畏是：一、一切智無畏（fearlessness regarding omniscience），二、漏盡無畏（fearlessness regarding the extinction of outflows），三、障道無畏（fearlessness regarding obstacles），四、盡苦道無畏（fearlessness regarding the path to the end of suffering）。回答是，因為在困難面前不膽怯，所以叫做無畏。這三乘的意義，與小乘相同，但意義的深淺不同。一乘無畏的意義，具備十種，就是無盡法，在下面的《不思議法品》中說明。
賢首品初立發菩提心章
菩提心：菩提是梵語（Sanskrit），這裡翻譯為果道（the path of fruition）。果德圓滿通達，所以叫做菩提。對於大菩提，生起意願追求，叫做發菩提心。然而這個發心，在經文中也叫做愿（vow），要使大菩提歸屬於自己，所以叫做愿。體性方面，隨著意義的不同，大致有三種：一、相發（appearance-based arising），二、息相發（cessation-of-appearance-based arising），三、真發（true arising）。所說的相發，是深刻地看到生死的過患和涅槃的利益，拋棄生死，趨向涅槃，隨著外相厭惡和追求，叫做相發心。所說的息相發，是深刻地領悟平等，知道生死的本性就是寂滅，涅槃也是這樣。生死寂滅，沒有外相可以厭惡；涅槃如常，沒有外相可以追求。返回背離之前的外相，歸向如實之道，所以叫做發。正是因為執取外相背離了真理，所以要捨棄外相作為發心。也可以說，遠離外相的平等之心開始生起，叫做發。所以經文說，『滅諸發不發，是發菩提心』。所說的滅發，是滅除各種外相；所說的滅不發，是不生起基於外相的發心。這樣發心的人，與無相相應，就叫做發了。三、真發，菩提的真性，本來就是自己的本體，因為妄想覆蓋，所以在而不覺，叫做生死。後來止息妄心，完全契合自己的真實本體，知道菩提的真性是
【English Translation】 English version Multiplication is the same. Why don't the eighteen other names of Hinayana understand? The answer is that this is to show that the number of one hundred and forty unique qualities (Buddha's unique qualities) is the same as that of Hinayana, and it is still to show that the meaning of Hinayana is different from that of Mahayana, so a difference is made in the text. If it is the meaning of the One Vehicle, it is explained in the non-common meaning of the 'Inconceivable Dharma Chapter' below.
Chapter on the Four Fearlessnesses
The four fearlessnesses are: first, fearlessness regarding omniscience; second, fearlessness regarding the extinction of outflows; third, fearlessness regarding obstacles; and fourth, fearlessness regarding the path to the end of suffering. The answer is that it is called fearlessness because one is not timid in the face of difficulties. The meaning of these three vehicles is the same as that of Hinayana, but the depth of meaning is different. The meaning of the One Vehicle's fearlessness has ten aspects, which is the endless Dharma, as explained in the 'Inconceivable Dharma Chapter' below.
Chapter on Initially Establishing the Bodhicitta in the 'Worthy Leader' Chapter
Bodhicitta: Bodhi is a Sanskrit word, translated here as 'the path of fruition'. The perfection and thorough understanding of the virtues of fruition are called Bodhi. To generate the intention to seek great Bodhi is called 'arising Bodhicitta'. However, this arising of the mind is also called 'vow' (vow) in the scriptures, to make great Bodhi belong to oneself, so it is called 'vow'. In terms of essence, there are roughly three types depending on the meaning: first, appearance-based arising; second, cessation-of-appearance-based arising; and third, true arising. The so-called appearance-based arising is to deeply see the faults of birth and death and the benefits of Nirvana, abandon birth and death, and move towards Nirvana, with aversion and pursuit according to appearances, called appearance-based arising of the mind. The so-called cessation-of-appearance-based arising is to deeply realize equality, knowing that the nature of birth and death is quiescence, and so is Nirvana. Birth and death are quiescent, and there is no appearance to be averse to; Nirvana is as usual, and there is no appearance to be pursued. Returning and turning away from the previous appearances, returning to the path of reality, so it is called arising. It is precisely because grasping appearances is contrary to the truth, so one must abandon appearances as the arising of the mind. It can also be said that the mind of equality that is far from appearances begins to arise, called arising. Therefore, the scriptures say, 'Extinguishing all arising and non-arising is the arising of Bodhicitta'. The so-called extinguishing arising is to extinguish all appearances; the so-called extinguishing non-arising is not to generate arising based on appearances. Such a person who arises the mind, corresponding to non-appearance, is called arising. Third, true arising, the true nature of Bodhi, is originally one's own essence, but because of delusion covering it, it is present but not realized, called birth and death. Later, ceasing the deluded mind, completely corresponding to one's own true essence, knowing that the true nature of Bodhi is
己體故。舍彼異求。實相現前。故名發心。亦可真證智起名曰發心。發心六門。一信發心。所謂十信滿心。二位發心。謂十解心。三行發心。謂十行心。四方便發心。謂十回向心。五證發心。謂初地已上心。六究竟菩提發心。所謂佛心。此之分齊。是三乘義。小乘分有。一乘究竟。有十種發心。如離世間品說。顯無盡故。其發心德。有二百一十八句經。如下彌勒善知識中說。
三種佛性章
佛性者。諸佛所師。所謂法也。其性平等。猶如虛空。于諸凡聖。無所限礙。名為佛性。既無限礙。何故偏云佛性。佛性者。據覺時語。所以知者。為隨其流處成種種味。法身流轉五道。名曰眾生。據此因緣。不名佛性。今對聲聞淳熟人。說有其佛性。為聲聞人先向無餘不求作佛。今回聲聞並堪作佛故說佛性。教興如此。略說佛性有三種。一自性住佛性。二引出佛性。三至得果佛性。自性住佛性。即是本性。引出佛性。即修得性。至得果性。修因滿足名至得果。又自性住性。即是本性。引出佛性。本性引出至得果性。本性至果名至得果。又佛性有十種。如問答中辨。問如來藏性亦說本性。何故如來藏性。不約位說差別之相。佛性義門。即約地位論其明闇答如來藏差別。為直進菩薩說故。不約位論。其差別佛性之義。為根
【現代漢語翻譯】 現代漢語譯本：因為是自身的本體，所以要捨棄向外尋求。當實相顯現於眼前時，就叫做『發心』。也可以說，當真實的證悟智慧生起時，就叫做『發心』。發心有六個階段：一是信發心，指的是十信圓滿時的心；二是位發心，指的是十解時的心；三是行發心，指的是十行時的心；四是方便發心，指的是十回向時的心；五是證發心，指的是初地及以上的心；六是究竟菩提發心，指的是佛的心。這些階段的劃分，是三乘教義的說法。小乘教義有這些區分，而一乘教義則認為發心是究竟圓滿的。有十種發心，如《離世間品》所說，顯示其無盡的內涵。關於發心的功德，有二百一十八句經文，如下面的彌勒善知識中所說。
三種佛性章
佛性，是諸佛所尊崇的老師，也就是『法』。其本性平等，猶如虛空，對於一切凡夫和聖人，都沒有任何限制和阻礙，這叫做『佛性』。既然沒有限制和阻礙，為什麼偏偏要說『佛性』呢？『佛性』，是根據覺悟時的狀態來說的。之所以這樣說，是因為它隨著所流經之處而呈現出種種不同的味道。法身在五道中流轉，就叫做『眾生』。根據這種因緣，就不稱之為『佛性』。現在針對那些已經成熟的聲聞乘根器的人，說他們具有佛性，是因為聲聞乘人先前只求證入無餘涅槃，不求成佛。現在讓他們回心轉意，也能夠成佛，所以才說有佛性。教法的興起就是這樣。簡略地說，佛性有三種：一是自性住佛性，二是引出佛性，三是至得果佛性。自性住佛性，就是本來的自性。引出佛性，就是通過修行而獲得的自性。至得果佛性，是指修行的因緣圓滿后所證得的果。又，自性住佛性，就是本來的自性。引出佛性，是指本性被引發出來。至得果佛性，是指本性最終證得果位，也就是本性達到果位，就叫做至得果。另外，佛性有十種，如問答中所辨析的。問：如來藏性也說是本性，為什麼如來藏性不根據不同的階段來說明其差別的相狀呢？佛性的意義，是根據不同的地位來論述其明暗的。答：如來藏的差別，是為那些直趣菩薩道的人說的，所以不根據不同的階段來論述其差別。而佛性的意義，是為根
【English Translation】 English version: Because it is one's own essence, one must abandon seeking externally. When the true nature (Skt: satya-lakṣaṇa) manifests before one's eyes, it is called 'arising of the mind' (Skt: cittotpāda). It can also be said that when true wisdom of realization arises, it is called 'arising of the mind'. There are six stages of arising of the mind: first, the arising of the mind of faith, which refers to the mind when the ten faiths are fulfilled; second, the arising of the mind of position, which refers to the mind at the ten understandings; third, the arising of the mind of practice, which refers to the mind at the ten practices; fourth, the arising of the mind of expedient means, which refers to the mind at the ten dedications; fifth, the arising of the mind of realization, which refers to the mind of the first ground (Skt: bhūmi) and above; sixth, the arising of the mind of ultimate Bodhi, which refers to the mind of the Buddha. These divisions are according to the teachings of the Three Vehicles (Skt: triyāna). The Small Vehicle (Skt: hīnayāna) has these distinctions, while the One Vehicle (Skt: ekayāna) considers the arising of the mind to be ultimately complete. There are ten kinds of arising of the mind, as described in the 'Leaving the World' chapter, showing its inexhaustible content. Regarding the merits of arising of the mind, there are two hundred and eighteen verses, as mentioned in the following section on the good friend Maitreya (Skt: Maitreya).
Chapter on the Three Kinds of Buddha-nature (Skt: buddhatā)
Buddha-nature is the teacher revered by all Buddhas, which is the 'Dharma' (Skt: dharma). Its nature is equal, like space, without any limitations or obstructions for all ordinary beings and sages. This is called 'Buddha-nature'. Since there are no limitations or obstructions, why specifically say 'Buddha-nature'? 'Buddha-nature' is spoken of based on the state of enlightenment. The reason for this is that it manifests various flavors depending on where it flows. The Dharma-body (Skt: dharmakāya) flowing through the five paths (Skt: pañca-gati) is called 'sentient beings' (Skt: sattva). Based on this condition, it is not called 'Buddha-nature'. Now, for those who are mature in the Śrāvakayāna (Skt: śrāvakayāna), it is said that they possess Buddha-nature, because Śrāvakayāna practitioners previously only sought to enter Nirvāṇa (Skt: nirvāṇa) without remainder and did not seek to become Buddhas. Now, they are turning their minds and are also capable of becoming Buddhas, so it is said that they have Buddha-nature. This is how the teachings arise. Briefly speaking, there are three kinds of Buddha-nature: first, the Buddha-nature that dwells in its own nature (Skt: prakṛti-stha-buddhatā); second, the Buddha-nature that is brought forth (Skt: samudānīta-buddhatā); and third, the Buddha-nature that attains the fruit (Skt: phalaprāpta-buddhatā). The Buddha-nature that dwells in its own nature is the original nature. The Buddha-nature that is brought forth is the nature obtained through practice. The Buddha-nature that attains the fruit refers to the fruit attained after the conditions of practice are fulfilled. Also, the Buddha-nature that dwells in its own nature is the original nature. The Buddha-nature that is brought forth refers to the original nature being brought forth. The Buddha-nature that attains the fruit refers to the original nature ultimately attaining the fruit, that is, the original nature reaching the fruit is called attaining the fruit. In addition, there are ten kinds of Buddha-nature, as analyzed in the question and answer section. Question: The Tathāgatagarbha (Skt: tathāgatagarbha)-nature is also said to be the original nature, why doesn't the Tathāgatagarbha-nature explain its different aspects according to different stages? The meaning of Buddha-nature is discussed in terms of its clarity and obscurity according to different positions. Answer: The difference of the Tathāgatagarbha is spoken for those who directly pursue the Bodhisattva path (Skt: bodhisattvayāna), so it does not discuss its differences according to different stages. The meaning of Buddha-nature is for roots
熟聲聞說。聲聞見增。今順彼見故說差別。佛性義者。當三乘義。具辨差別。廣在抄中。若為一乘。所目即入一乘圓教所攝。余義可知。
八種梵音聲章
梵音聲者。有其二種。一約教義明其音聲。二約佛德以辨音聲。約教義者。如十住經說。如來有八種音聲。一謂見苦。二謂向苦。三謂見習。四謂向習。五謂見盡。六謂向盡。七謂見道。八謂向道。此約教解名曰聲也。二約佛德辨音聲義。音者響也。聲者對根辨質故。二不同音者。有其八種。如十住經說。所謂梵音。一不男音。二不女音。三不強音。四不軟音。五不清音。六不濁音。七不雄音。八不雌音。復有八音。如疏中釋。此之八音。當三乘義。小乘名同。而義不同。謂空有別。小乘則有。初教即空。一乘音聲。與法界等。不可數量。與因陀羅微細界等。何以故。隨諸眾生所應調伏。作如是說故。
第三會十住品內本分首種性章
次當十信心后成一乘佛義種性義者。謂性種性。習種性。性種性者。約本性說。習種者。約修習說。亦有解者。性種性者。是本有性。習種性者。是修生性。此非佛法所樂。何以故。夫論種性者。順因緣門說。豈容不對因緣而說種性。故今性種性。不得為本有。又習種性。不得修生。何以故。若法性外有修生者
【現代漢語翻譯】 現代漢語譯本： 關於聲聞乘的說法。聲聞乘的見解有所增長。現在順應他們的見解，所以說有差別。佛性的意義，應當包含三乘的意義，詳細辨別其差別，廣泛地記載在抄本中。如果說是唯一的一乘，那麼所指的就是進入一乘圓教所包含的範圍。其餘的意義可以自己理解。
八種梵音聲章
梵音聲有兩種。一是根據教義來闡明音聲，二是根據佛的功德來辨別音聲。根據教義來說，如《十住經》所說，如來有八種音聲：一是所謂『見苦』（認識到痛苦），二是所謂『向苦』（趨向于脫離痛苦），三是所謂『見習』（認識到痛苦的根源），四是所謂『向習』（趨向于斷除痛苦的根源），五是所謂『見盡』（認識到痛苦的止息），六是所謂『向盡』（趨向于證得痛苦的止息），七是所謂『見道』（認識到通往止息的道路），八是所謂『向道』（趨向于修習通往止息的道路）。這是根據教義的理解，稱之為『聲』。二是根據佛的功德來辨別音聲的意義。『音』是響亮的聲音，『聲』是針對根塵接觸而辨別其本質，所以兩者不同。『音』有八種，如《十住經》所說，即所謂的梵音：一是不男音，二是不女音，三是不強音，四是不軟音，五是不清音，六是不濁音，七是不雄音，八是不雌音。還有八種音，如疏中解釋。這八種音，包含三乘的意義。小乘的名稱相同，但意義不同，在於空和有的區別。小乘是有，初教是空。一乘的音聲，與法界相等，不可計數，與因陀羅（Indra）微細的境界相等。為什麼呢？因為隨著各種眾生所應調伏的方式，而作相應的說法。
第三會《十住品》內本分首種性章
接下來，在十信心之後成就一乘佛義的種性意義，指的是性種性和習種性。性種性，是根據本性來說的。習種性，是根據修習來說的。也有解釋說，性種性是本有的性質，習種性是修習而生的性質。這不是佛法所贊同的。為什麼呢？因為討論種性，是順應因緣之門來說的，怎麼能不根據因緣而說種性呢？所以現在的性種性，不能認為是本有的。又，習種性，不能認為是修習而生的。為什麼呢？如果法性之外有修習而生的東西，那麼……
【English Translation】 English version: The explanation of the Śrāvakayāna (聲聞乘, Hearer Vehicle). The views of the Śrāvakas (聲聞, Hearers) have increased. Now, in accordance with their views, differences are explained. The meaning of Buddha-nature encompasses the meaning of the Three Vehicles, with detailed distinctions elaborated in the notes. If it is referred to as the One Vehicle, then it enters the scope of the One Vehicle Perfect Teaching. The remaining meanings can be understood on your own.
Chapter on the Eight Kinds of Brahma Voices
There are two kinds of Brahma voices. The first explains the voice in terms of doctrine and meaning, and the second distinguishes the voice in terms of the Buddha's virtues. According to the doctrine, as stated in the Ten Dwellings Sutra, the Tathāgata (如來, Thus Come One) has eight kinds of voices: first, 'seeing suffering'; second, 'towards suffering'; third, 'seeing the origin'; fourth, 'towards the origin'; fifth, 'seeing cessation'; sixth, 'towards cessation'; seventh, 'seeing the path'; and eighth, 'towards the path'. This is called 'voice' in terms of doctrinal understanding. The second distinguishes the meaning of voice in terms of the Buddha's virtues. 'Voice' is a sound, and 'sound' distinguishes the essence in relation to the senses, so the two are different. There are eight kinds of 'sound', as stated in the Ten Dwellings Sutra, namely the Brahma voices: first, not a male voice; second, not a female voice; third, not a strong voice; fourth, not a soft voice; fifth, not a clear voice; sixth, not a turbid voice; seventh, not a masculine voice; and eighth, not a feminine voice. There are also eight sounds, as explained in the commentary. These eight sounds encompass the meaning of the Three Vehicles. The name is the same in the Śrāvakayāna, but the meaning is different, in the distinction between emptiness and existence. The Śrāvakayāna is existence, and the initial teaching is emptiness. The voice of the One Vehicle is equal to the Dharmadhātu (法界, Dharma Realm), immeasurable, and equal to the subtle realm of Indra (因陀羅, King of Gods). Why? Because it speaks according to how beings should be tamed.
Chapter on the Nature of the First Part Within the Tenth Dwelling Chapter of the Third Assembly
Next, after the ten faiths, the meaning of the nature of achieving the Buddha-meaning of the One Vehicle refers to the nature-seed and the habit-seed. The nature-seed is spoken of in terms of inherent nature. The habit-seed is spoken of in terms of cultivation. There are also explanations that the nature-seed is the inherent nature, and the habit-seed is the nature born from cultivation. This is not what the Buddha-dharma delights in. Why? Because discussing nature is speaking in accordance with the gate of conditions, how can one speak of nature without relying on conditions? Therefore, the current nature-seed cannot be considered inherent. Also, the habit-seed cannot be considered born from cultivation. Why? If there is something born from cultivation outside of the Dharma-nature, then...
。緣起可增。是故不得說修生。故今種性義者。是其佛因。其義廣大。非偏在解。非偏在行。非偏在位。非偏在比。非偏在證。非偏因果。非偏本有修生故。今立性習二種者。約總說之。性種性。約本性說。位在種子。習種性者。約修生說。義即廣大。此依地持文。若依瓔珞經。有六種性。一習種性。二性種性。三道種性。四聖種性。五等覺性。六妙覺性。此約位說。義即是通。若欲出體。即用本有修生緣起福慧定慧等門為體。此順三乘。若一乘別教義者。謂六決定及住十相。即順普賢願行。如發心功德品偈廣說。
十住章
十住義者。十者數。住者不退。即成住之位。亦云十解。一發心住。二持地住。三修行住。四生貴住。五方便具足住。六正心住。七不退住。八童真住。九法王子住。十灌頂住。不動故名住。體者無量方便三昧為體。此順三乘終教說。本即是一乘。初教則無定。愚法小乘。及初回心。即不說十住。宜可準知。
梵行品初明通觀章
通觀者。通伏諸惑。通滅惑種。通修諸行。通觀諸理。故名通觀。即是一無分別智定也。此觀據成離言說相。不可說其體相言義不同。但是一行三昧。據其所克。亦得與頓教義同。若據方便。即順尋思。及以如實唯識意言等。此順三乘。若為一乘
【現代漢語翻譯】 現代漢語譯本：緣起是可以增長的。因此，不能說（種性）是修習而生的。所以現在種性的意義，是成佛的根本原因。這個意義非常廣大，不偏執于理解，不偏執于修行，不偏執于果位，不偏執于比較，不偏執于證悟，不偏執于因果，不偏執于本有或修生。現在建立性、習兩種種性，是總括地來說的。性種性，是從本性上說的，位置在種子位。習種性，是從修習而生的角度說的，意義非常廣大。這是依據《地持論》的說法。如果依據《瓔珞經》，有六種種性：一、習種性，二、性種性，三、道種性，四、聖種性，五、等覺性，六、妙覺性。這是從果位上說的，意義是相通的。如果要說明本體，就用本有、修生、緣起、福慧、定慧等法門作為本體。這順應三乘的教義。如果是一乘別教的意義，就是指六種決定和安住於十種相狀，這順應普賢菩薩的願行，如《發心功德品》的偈頌所廣泛闡述的。
十住章
十住的意義是：十，是數字；住，是不退轉。就是成就安住的果位，也稱為十解。一、發心住，二、持地住，三、修行住，四、生貴住，五、方便具足住，六、正心住，七、不退住，八、童真住，九、法王子住，十、灌頂住。因為不動搖，所以稱為住。本體是無量方便三昧為本體。這順應三乘終教的說法。根本上是一乘的教義。初教沒有定說，愚昧於法的小乘，以及最初發心的人，就不說十住。可以依此類推得知。
梵行品初明通觀章
通觀，就是普遍地降伏各種迷惑，普遍地滅除迷惑的種子，普遍地修習各種善行，普遍地觀察各種真理，所以稱為通觀。就是一種無分別智的禪定。這種觀是成就的，遠離言語的相狀，不可用語言描述它的體相、言語和意義的不同。只是一種一行三昧。根據它所能達到的境界，也可以與頓教的意義相同。如果根據方便，就順應尋思，以及如實唯識的意言等。這順應三乘的教義。如果爲了一乘的教義
【English Translation】 English version: Origination can be increased. Therefore, it cannot be said that (Buddha-nature) is cultivated and born. So now the meaning of Buddha-nature is the fundamental cause of becoming a Buddha. This meaning is very broad, not biased towards understanding, not biased towards practice, not biased towards position, not biased towards comparison, not biased towards realization, not biased towards cause and effect, not biased towards inherent or cultivated birth. Now, establishing the two kinds of natures, 'inherent' and 'acquired', is a general statement. 'Inherent nature' is spoken of from the perspective of inherent nature, and its position is in the seed stage. 'Acquired nature' is spoken of from the perspective of cultivation and birth, and its meaning is very broad. This is based on the explanation in the Yogacarabhumi-sastra. According to the Inra's Net Sutra, there are six kinds of natures: 1. Acquired nature, 2. Inherent nature, 3. Path nature, 4. Holy nature, 5. Near-perfect Enlightenment nature, 6. Wonderful Enlightenment nature. This is spoken of from the perspective of position, and its meaning is interconnected. If you want to explain the substance, then use inherent, cultivated birth, origination, blessings, wisdom, samadhi, wisdom, and other Dharma doors as the substance. This accords with the teachings of the Three Vehicles. If it is the meaning of the One Vehicle Distinct Teaching, it refers to the six certainties and abiding in the ten characteristics, which accords with the vows and practices of Samantabhadra Bodhisattva, as extensively explained in the verses of the Chapter on the Merits of Generating the Bodhi Mind.
Chapter on the Ten Abodes
The meaning of the Ten Abodes is: 'Ten' is a number; 'Abode' means non-retrogression. It is the position of accomplishment and abiding, also called the Ten Understandings. 1. Abode of Generating the Bodhi Mind, 2. Abode of Holding the Ground, 3. Abode of Practice, 4. Abode of Noble Birth, 5. Abode of Perfecting Expedients, 6. Abode of Correct Mind, 7. Abode of Non-Retrogression, 8. Abode of Pure Youth, 9. Abode of Dharma Prince, 10. Abode of Consecration. Because it is unmoving, it is called 'Abode'. The substance is immeasurable expedient samadhi. This accords with the teachings of the Final Teaching of the Three Vehicles. Fundamentally, it is the teaching of the One Vehicle. The Initial Teaching has no fixed explanation; the ignorant and small vehicle, and those who initially generate the Bodhi Mind, do not speak of the Ten Abodes. This can be inferred accordingly.
Chapter on Universal Observation in the Chapter on Pure Conduct
'Universal Observation' means universally subduing all delusions, universally extinguishing the seeds of delusion, universally cultivating all good deeds, and universally observing all truths, hence it is called 'Universal Observation'. It is a kind of non-discriminating wisdom samadhi. This observation is accomplished and is apart from verbal expression. It is impossible to describe its substance, characteristics, words, and meanings differently. It is only a single practice samadhi. According to its achievements, it can also be the same as the meaning of the Sudden Teaching. If according to expedient means, it accords with reflection and consideration, as well as the intentional words of suchness-only-consciousness. This accords with the teachings of the Three Vehicles. If for the sake of the One Vehicle
所目。即屬一乘。若迴向一乘。知是一乘方便。亦入一乘。初教亦有此門。但作即空說。宜可準知。今為通觀義。略出諸家說。理不同一。有說。實性順無分別。息相應寂。即為正義住。不復進。將謂是佛。二如上所說。其心正順久習。則佛乃至無量劫。三論其法性。一切皆如。以本成一切法。非智相所緣。而得法性。如其法性。無二無別一切皆空。是其本性。無明煩惱等。即如所成。無明是何義。是真如義。何以故。真如成無明故。若無真如。即無無明。故起信論。從無明等。一切諸法。皆是摩訶衍眾生之心。真如體中生滅相用也。若可此義。即得隨順入真如門。一乘所目。亦入一乘。對前正觀。舉其相似。以明其正。依寶性論。新發意菩薩。修行心中遂成空亂意。略有三種。一離空如來藏。以失變壞物修行。名為空解脫門。起如是心。實有物斷滅。后得涅槃。是第一亂意。二者又復有人。以空為有。物義應得空。是第二亂意。三者又生是心。離色等法。別更有空。我修行為得彼空。是第三亂意修觀行者。應比抉擇。
常乞食等四依章
四依者。一樹下坐。二常乞食。三糞掃衣。四陳棄藥。陳棄者。一用糞為陳棄。二用陳宿所棄之藥為陳棄也。問此依與頭陀法何別。答所用各異。頭陀據離煩惱。四依依
【現代漢語翻譯】 現代漢語譯本： 『所目』（所指的目標）即屬於『一乘』（Ekayana，唯一佛乘）。如果迴向於一乘，知道這是一乘的方便法門，也能進入一乘。初教（小乘佛教）也有這個法門，但只是當作『即空』（一切皆空）來解釋，可以參照理解。現在爲了通盤觀察其意義，簡略地列出各家的說法，但其理並非完全一致。有人說，實性（真實不變的本性）順應無分別，止息相應于寂靜，這就是正確的安住，不再前進，誤以為這就是佛。第二種如上面所說，其心正直順應，長期熏習，則能成佛，乃至經歷無量劫。第三種是論述其法性，一切皆如（如如不動），以本性成就一切法，不是智識所能緣取的，而能證得法性。如其法性，無二無別，一切皆空，是其本性。無明（Avidya，對事物真相的迷惑）煩惱等，即是如所成就。無明是什麼意思？是真如（Tathata，事物的真實本性）的意思。為什麼這麼說？因為真如成就無明。如果無真如，就沒有無明。所以《起信論》說，從無明等一切諸法，都是摩訶衍（Mahayana，大乘）眾生的心中，真如體中的生滅相用。如果認可這個意義，就能隨順進入真如門，一乘所指的目標，也能進入一乘。對照前面的正觀，舉出相似的例子，來闡明其正。依據《寶性論》，新發意的菩薩，在修行心中會產生空亂的意念，大致有三種。一是離開空如來藏（Tathagatagarbha，如來藏空性），以失去變壞之物進行修行，名為『空解脫門』。產生這樣的想法：實有事物斷滅，之後才能得到涅槃（Nirvana，解脫）。這是第一種亂意。二是又有人，以空為有，認為事物應該得到空，這是第二種亂意。三是又產生這樣的想法：離開色等法，另外還有空，我通過修行來得到那個空，這是第三種亂意。修觀行的人，應該對比辨別。
常乞食等四依章
四依（The four supports）是指：一、樹下坐（living under a tree）；二、常乞食（always begging for food）；三、糞掃衣（wearing robes made of discarded rags）；四、陳棄藥（using discarded medicine）。陳棄是指：一、用糞便作為陳棄物；二、用陳舊廢棄的藥物作為陳棄物。問：這種『依』（reliance）與頭陀法（ascetic practices）有什麼區別？答：所用的方法各不相同。頭陀法著重於遠離煩惱，四依著重於……
【English Translation】 English version: 'What is aimed at' belongs to the 'Ekayana' (the One Vehicle). If one dedicates oneself to the Ekayana, knowing that it is a skillful means of the Ekayana, one can also enter the Ekayana. The initial teachings (Hinayana Buddhism) also have this method, but it is only explained as 'emptiness' (everything is empty), which can be understood by reference. Now, for a comprehensive view of its meaning, I briefly list the various schools of thought, but their principles are not entirely consistent. Some say that the true nature accords with non-discrimination, and the cessation corresponds to stillness, which is the correct dwelling, and one does not advance further, mistakenly thinking that this is the Buddha. The second is as described above, if the mind is upright and in accordance with long-term practice, one can become a Buddha, even after countless kalpas. The third is to discuss its Dharma nature, everything is 'as it is' (Tathata), with the inherent nature accomplishing all dharmas, which cannot be grasped by intellectual knowledge, but can attain the Dharma nature. Like its Dharma nature, without duality or difference, everything is empty, which is its inherent nature. Ignorance (Avidya), afflictions, etc., are what is accomplished by 'as it is'. What is the meaning of ignorance? It is the meaning of 'Tathata' (the true nature of things). Why is this so? Because Tathata accomplishes ignorance. If there is no Tathata, there is no ignorance. Therefore, the 'Awakening of Faith' says that all dharmas, including ignorance, arise from the minds of Mahayana beings, the arising and ceasing aspects of the Tathata essence. If one accepts this meaning, one can follow and enter the gate of Tathata, and what is aimed at by the Ekayana can also enter the Ekayana. In contrast to the previous correct contemplation, examples of similarity are given to clarify its correctness. According to the 'Ratnagotravibhāga' (Treatise on the Jewel Nature), newly initiated Bodhisattvas will have confused thoughts of emptiness in their practice, roughly of three kinds. First, leaving the empty 'Tathagatagarbha' (the Womb of the Tathagata), practicing with things that are lost and corrupted, is called the 'gate of empty liberation'. Generating such thoughts: there are real things that are extinguished, and then one can attain Nirvana (liberation). This is the first kind of confused thought. Second, some people take emptiness as existence, thinking that things should attain emptiness, which is the second kind of confused thought. Third, some people generate the thought that apart from form and other dharmas, there is another emptiness, and I will attain that emptiness through practice, which is the third kind of confused thought. Those who practice contemplation should compare and discern.
Chapter on the Four Supports, such as Constant Begging for Food
The four supports are: 1. Living under a tree; 2. Always begging for food; 3. Wearing robes made of discarded rags; 4. Using discarded medicine. Discarded means: 1. Using feces as discarded matter; 2. Using old and discarded medicine as discarded medicine. Question: What is the difference between this 'reliance' and the ascetic practices (dhuta)? Answer: The methods used are different. Ascetic practices focus on being away from afflictions, the four supports focus on...
成其行。有此不同此順三乘及愚法小乘。如上來行。即順其教。心緣飾好。即是相似非真實行。大乘初教直進行者。惡內之善他人所棄。今修食之。又知即空。相別之惡義不在言。初回心人。依前四依事相。知法即空。是名四依。終教四依者。行相即如。無所可得。是其所依。非謂有物而可依也。是名四依。一乘義者。用前諸義以為方便。又是一乘教之所目。即是一乘。
十二頭陀章
頭陀者。抖竦煩惱也。一作阿蘭若。二常乞食。三納衣。四一坐食。五節量食。六中后不飲漿。七冢間住。八樹下住。九露地坐。十常坐不臥。十一次第乞食。十二但三衣。此頭陀法。不名為戒行。即戒莊嚴氣力。不及不行無犯。頭陀分齊。從正月十五日。至三月十五日。八月十五日。至十月十五日。二時中行所須頭陀之具。具頭陀章。邪正相似。及順三乘一乘義。如上四依法。
受善律儀戒業章
毗尼大藏要分有二。一逆順種類不同。二隨受緣別。初種類不同者。謂十十不同。如華嚴經說。二隨受緣別者有三。一制俗人戒謂五戒八戒。二製出家人。謂五眾所持戒。上二同小乘。三通道俗戒。謂三聚戒等。何以故同與菩提為方便故。又通五乘。不通五乘。菩薩戒。不通五乘。應可準之。其出家五眾所持戒者。以
【現代漢語翻譯】 現代漢語譯本：成就那些行為。這裡所說的不同，是指順應三乘（Sānyāna，聲聞乘、緣覺乘、菩薩乘）以及愚法小乘（Hinayāna）的行持。如前面所說的行持，就是順應其教義。如果內心執著于外在的裝飾和美好，那就是相似而非真實的修行。大乘（Mahāyāna）初教直接進行修行的人，會把內在的善行視為他人所拋棄的。現在修習並食用它，並且明白它本性為空。相上的差別和惡，其意義不在於言語的表達。初發心的人，依據前面的四依法（catvāri pratisaranāni），了解法的本性為空，這被稱為四依法。終教的四依法，行持的相狀就是如如不動，沒有什麼可以執取的，這就是所依。不是說有什麼實實在在的東西可以依靠。這被稱為四依法。一乘（Ekayāna）的意義是，用前面所說的各種意義作為方便，又是一乘教所要達到的目標，這就是一乘。 十二頭陀章 頭陀（dhūta）的意思是，抖擻掉煩惱。一是住在阿蘭若（araṇya，寂靜處），二是常行乞食，三是穿著納衣（pāṃśukūla，糞掃衣），四是一坐而食，五是節制食量，六是中午之後不飲用飲料，七是住在墳墓間，八是住在樹下，九是露天而坐，十是常坐不臥，十一次第乞食，十二但持三衣（tricīvara）。這些頭陀法，不被稱為戒行，即使是戒的莊嚴和氣力，也比不上不行持而沒有犯戒。頭陀的分際，從正月十五日到三月十五日，八月十五日到十月十五日，這兩個時間段內，行持所需的頭陀用具。具備頭陀章，邪正相似，以及順應三乘一乘的意義，如前面所說的四依法。 受善律儀戒業章 毗尼（vinaya，戒律）大藏的要點分為兩個方面：一是逆順種類不同，二是隨所受的因緣而不同。首先，種類不同，是指十十不同，如《華嚴經》所說。其次，隨所受因緣不同，有三種情況：一是為在家俗人制定的戒律，如五戒（pañca-śīlāni）、八戒（aṣṭāṅga-śīla）。二是為出家人制定的戒律，如五眾（bhikṣu, bhikṣuṇī, śikṣamāṇā, śrāmaṇera, śrāmaṇerikā）所持的戒律。以上兩種情況與小乘相同。三是通於在家和出家人的戒律，如三聚戒（trisaṃvara-śīla）等。為什麼說它通於在家和出家人呢？因為它與菩提（bodhi，覺悟）為方便。又通於五乘，不通於五乘。菩薩戒（bodhisattva-śīla），不通於五乘，應該可以依此來衡量。出家五眾所持的戒律，以...
【English Translation】 English version: Accomplishing those practices. The difference here refers to practices that accord with the Three Vehicles (Sānyāna: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Hinayāna of foolish teachings. The practices mentioned earlier accord with their teachings. If the mind clings to external adornments and beauty, it is a semblance, not genuine practice. Those who directly practice the initial teachings of the Mahāyāna regard inner goodness as something discarded by others. Now, they cultivate and consume it, understanding its nature to be emptiness. The differences in appearances and evil are meanings beyond words. Those who have initially aroused their minds rely on the previous Four Reliances (catvāri pratisaranāni), understanding the nature of the Dharma to be emptiness. This is called the Four Reliances. The Four Reliances of the Final Teaching are such that the aspect of practice is thus, without anything to grasp. This is what is relied upon. It is not that there is something substantial to rely on. This is called the Four Reliances. The meaning of the One Vehicle (Ekayāna) is to use the various meanings mentioned earlier as expedient means, and it is also the goal of the One Vehicle teaching, which is the One Vehicle. The Chapter on the Twelve Dhūtas Dhūta means to shake off afflictions. First, dwelling in an araṇya (secluded place); second, constantly begging for food; third, wearing patched robes (pāṃśukūla); fourth, eating in one sitting; fifth, moderating the amount of food; sixth, not drinking beverages after noon; seventh, dwelling in graveyards; eighth, dwelling under trees; ninth, sitting in the open; tenth, constantly sitting without lying down; eleventh, begging for food in order; twelfth, possessing only the three robes (tricīvara). These dhūta practices are not called precepts and conduct. Even the adornment and strength of precepts are not as good as not practicing and not violating precepts. The boundaries of dhūta practice are from the fifteenth day of the first month to the fifteenth day of the third month, and from the fifteenth day of the eighth month to the fifteenth day of the tenth month. During these two periods, one practices the necessary dhūta implements. Possessing the dhūta chapter, the similarity between right and wrong, and the meaning of according with the Three Vehicles and the One Vehicle are as mentioned earlier in the Four Reliances. The Chapter on Receiving Good Ethical Conduct and Karma The essentials of the Vinaya (discipline) Piṭaka are divided into two aspects: first, the differences in types of accordance and opposition; second, the differences according to the conditions of what is received. First, the differences in types refer to the ten tens of differences, as stated in the Avataṃsaka Sūtra. Second, the differences according to the conditions of what is received have three situations: first, the precepts established for laypeople, such as the Five Precepts (pañca-śīlāni) and the Eight Precepts (aṣṭāṅga-śīla); second, the precepts established for renunciants, such as the precepts held by the five assemblies (bhikṣu, bhikṣuṇī, śikṣamāṇā, śrāmaṇera, śrāmaṇerikā). The above two situations are the same as the Hinayāna. Third, the precepts that are common to both laypeople and renunciants, such as the Three Vows (trisaṃvara-śīla). Why are they common to both laypeople and renunciants? Because they are expedient means for Bodhi (enlightenment). They also extend to the Five Vehicles and do not extend to the Five Vehicles. The Bodhisattva Precepts (bodhisattva-śīla) do not extend to the Five Vehicles and should be measured accordingly. The precepts held by the five assemblies of renunciants, with...
作無作善業為其體也。亦云表無表。作有二種。一受作二隨作。此二作中。皆有三種。一自作。二教人作。三見聞作隨善。皆通三業。無作有三種。一是作俱無作。二形俱無作。三隨用無作。即隨緣持時。所發無作。此有二義。一自隨作以發無作。二動他三業成自無作。即教他作他作發無作屬己者。是身口作。以不可見有對色為體。意地作以心為體。身口無作。以不可見無對色為體。意地無作。以非色非心為體。何以知之。涅槃經云。無作以非色非心為體故。此據別解脫戒為言。若據定道無作。身口無作。還用不可見無對色為體。此作無作。並據現行。何以故。可作法舍故業行即空故。終教即如故。一乘教應因陀羅微細行故。小乘無意地持戒。若爾何故問汝何心。答此據相應心。非不相應心。又迴向菩提名為持戒。不迴向菩提名不持戒。迴向聲聞名為破戒。分別無分別等例然。余皆準此。相應心具緣多少等。廣如別章。
五濁章
五濁者。一者命濁。二者眾生濁。三者煩惱濁。四者見濁。五者劫濁。濁者不清之義。百歲已下是命濁。不識尊卑。不敬上接下者名眾生濁。增非法貪。刀劍器仗諍訟斗亂諂誑妄語。攝受邪法等名煩惱濁。漸起邪見。破滅佛法。邪法轉增。是名見濁。饑饉劫起疾病刀兵。是名劫濁
【現代漢語翻譯】 現代漢語譯本： 作和無作的善業，以其自身為體。也稱為表業和無表業。作有二種：一是受作，二是隨作。這兩種作中，各有三種：一是自作，二是教人作，三是見聞作隨善。都通於身、口、意三業。無作有三種：一是作俱無作，二是形俱無作，三是隨用無作，即隨緣持戒時所發的無作。這有二個含義：一是自身隨作而引發無作，二是動搖他人的身口意三業而成就自身的無作，即教他人作，他人作而引發的無作屬於自己。這是身口作，以不可見有對色為體。意地作以心為體。身口無作，以不可見無對色為體。意地無作，以非色非心為體。為什麼知道呢？《涅槃經》說，無作以非色非心為體。這是根據別解脫戒來說的。如果根據定道無作，身口無作，還是用不可見無對色為體。這些作和無作，都是根據現行來說的。為什麼呢？因為可作之法捨棄，所以業行即空，終教即如，一乘教應因陀羅微細行。小乘沒有意地持戒。如果這樣，為什麼問你什麼心？回答說這是根據相應心，不是不相應心。又迴向菩提名為持戒，不迴向菩提名為不持戒，迴向聲聞名為破戒。分別無分別等可以此類推。其餘都照此辦理。相應心具緣多少等，詳細情況如其他章節所述。
五濁章
五濁是指：一是命濁，二是眾生濁，三是煩惱濁，四是見濁，五是劫濁。濁是不清凈的意思。壽命短於百歲是命濁。不識尊卑，不敬上不接下稱為眾生濁。增長非法貪慾，刀劍器仗，爭訟斗亂，諂媚欺誑妄語，攝受邪法等稱為煩惱濁。逐漸產生邪見，破滅佛法，邪法日益增長，這稱為見濁。饑荒劫起，疾病刀兵，這稱為劫濁。
【English Translation】 English version: Good deeds of 'action' (作, zuò) and 'non-action' (無作, wú zuò) take their own nature as their substance. They are also called 'manifest action' (表, biǎo) and 'non-manifest action' (無表, wú biǎo). There are two kinds of 'action': one is 'received action' (受作, shòu zuò), and the other is 'following action' (隨作, suí zuò). In these two kinds of 'action', there are three types: one is 'self-action' (自作, zì zuò), the second is 'teaching others to act' (教人作, jiào rén zuò), and the third is 'seeing and hearing action following goodness' (見聞作隨善, jiàn wén zuò suí shàn). All these three types are connected to the three karmas of body, speech, and mind. There are three kinds of 'non-action': one is 'action-concurrent non-action' (作俱無作, zuò jù wú zuò), the second is 'form-concurrent non-action' (形俱無作, xíng jù wú zuò), and the third is 'use-following non-action' (隨用無作, suí yòng wú zuò), which is the non-action that arises when upholding precepts according to conditions. This has two meanings: one is that self-following action gives rise to non-action, and the other is that moving others' three karmas accomplishes one's own non-action, that is, teaching others to act, and the non-action arising from others' actions belongs to oneself. This is bodily and verbal action, taking invisible and reactive form as its substance. Mental action takes the mind as its substance. Bodily and verbal non-action takes invisible and non-reactive form as its substance. Mental non-action takes non-form and non-mind as its substance. How do we know this? The Nirvana Sutra says that non-action takes non-form and non-mind as its substance. This is according to the Pratimoksha precepts (別解脫戒, bié jiě tuō jiè). If according to the non-action of meditative path, bodily and verbal non-action still takes invisible and non-reactive form as its substance. These actions and non-actions are all according to present actions. Why? Because the law of what can be done is abandoned, therefore karmic action is empty, the ultimate teaching is thus, and the One Vehicle teaching corresponds to Indra's subtle actions. The Small Vehicle (小乘, xiǎo chéng) does not have mental upholding of precepts. If so, why ask what your mind is? The answer is that this is according to the corresponding mind, not the non-corresponding mind. Furthermore, dedicating merit towards Bodhi (菩提, pú tí) is called upholding precepts, not dedicating merit towards Bodhi is called not upholding precepts, and dedicating merit towards Sravaka (聲聞, shēng wén) is called breaking precepts. Distinguishing non-distinguishing and so on can be inferred similarly. The rest should be handled accordingly. The corresponding mind has more or fewer conditions, etc., as detailed in other chapters.
Chapter on the Five Turbidities (五濁章, wǔ zhuó zhāng)
The Five Turbidities are: first, the turbidity of life (命濁, mìng zhuó); second, the turbidity of sentient beings (眾生濁, zhòng shēng zhuó); third, the turbidity of afflictions (煩惱濁, fán nǎo zhuó); fourth, the turbidity of views (見濁, jiàn zhuó); and fifth, the turbidity of the age (劫濁, jié zhuó). Turbidity means uncleanness. A lifespan shorter than one hundred years is the turbidity of life. Not recognizing the honorable and the lowly, not respecting superiors and not caring for subordinates is called the turbidity of sentient beings. Increasing illegal greed, swords and weapons, disputes and fights, flattery and deceitful lies, accepting evil teachings, etc., are called the turbidity of afflictions. Gradually arising evil views, destroying the Buddha Dharma, and evil teachings increasingly growing are called the turbidity of views. Famine arises, diseases and warfare, these are called the turbidity of the age.
。依經論文。若於眾生。起一念如實慈心。施一揣食及一丸藥。即得不生。五濁劫中。此濁在小乘。初教即空。終教即如。一乘即法界。宜可準之。
發心功德品初五戒章
五戒者。一不殺戒。二不盜戒。三不邪淫戒。四不妄語戒。五不飲酒戒。其戒亦得分受。是盡形戒四戒是性戒。不飲酒是遮戒。優婆塞戒經云。食肉得殺生罪。何以故。為愛肉味。見他殺生。生其忍可故。其戒是三乘。亦通於小乘及人天等。經云。若欲生天。受持五戒。兼持十善。見壁上彩畫女人。不生女想者。其人生天。為天子身。受其化生。亦通一乘義。為一乘所目故。迴向一乘為方便故。問何以故偏用酒為遮戒。答為酒過大故。約酒偏制。故大論云。酒有三十五失。引佛語提迦優婆塞酒有三十五失。一者現世財物虛竭。二者眾病之門。三者斗諍之本。四者裸露無恥。五者醜名惡聲人所不敬。六者覆沒智慧。七者應所得物而不得。已所得物而散失。八者伏匿之事盡向人說。九者種種事業廢不成辨。十者醉為愁本。十一者身力轉少。十二者身色壞。十三者不知敬父。十四者不知敬母。十五者不敬沙門。十六者不敬婆羅門。十七者不敬伯叔尊長。十八者不尊敬佛。十九者不敬法。二十者不敬僧。二十一者朋黨惡人。二十二者疏遠賢善。
【現代漢語翻譯】 現代漢語譯本：根據經文和論著，如果對於眾生，生起一念真實的慈悲心，佈施一小團食物或一粒藥丸，就能不生於五濁惡世之中。這五濁，在小乘佛教的初教階段，理解為空性；在終教階段，理解為如來藏；在一乘佛教中，理解為法界。這些都可以作為參考。
發心功德品 初五戒章
五戒是：一、不殺戒；二、不盜戒；三、不邪淫戒；四、不妄語戒；五、不飲酒戒。這些戒律也可以選擇性地受持。盡形壽受持的戒律，四戒（不殺、不盜、不邪淫、不妄語）是性戒，不飲酒是遮戒。《優婆塞戒經》說：『食用肉類會犯殺生罪。』為什麼呢？因為貪愛肉的味道，看到他人殺生，內心產生認可的緣故。這些戒律是三乘（聲聞乘、緣覺乘、菩薩乘）共通的，也通於小乘以及人天乘等。《經》中說：『如果想要生天，受持五戒，同時奉行十善。』看到墻壁上彩繪的女人像，不生起女人的想法，這樣的人就能生天，成為天子之身，接受化生。這也通於一乘的義理，因為一乘是其目標，迴向一乘是其方便。問：為什麼特別用酒作為遮戒呢？答：因為飲酒的過失太大。所以針對酒特別制定戒律。《大智度論》說：『飲酒有三十五種過失。』引用佛陀的話說，提迦（Tijja，人名）優婆塞（Upasaka，在家男居士）飲酒有三十五種過失：一、現世的財物耗盡；二、是各種疾病的源頭；三、是爭鬥的根本；四、是****；五、是醜陋的名聲，不被人們尊敬；六、遮蔽智慧；七、應該得到的得不到，已經得到的也散失；八、隱藏的事情全部向人說出；九、各種事業荒廢不能完成；十、醉酒是憂愁的根源；十一、身體的力量逐漸減少；十二、身體的顏色變壞；十三、不知道尊敬父親；十四、不知道尊敬母親；十五、不尊敬沙門（Sramana，出家修行者）；十六、不尊敬婆羅門（Brahmana，古印度祭司階層）；十七、不尊敬伯父叔父等尊長；十八、不尊敬佛；十九、不尊敬法；二十、不尊敬僧；二十一、結交惡人；二十二、疏遠賢善。
【English Translation】 English version: According to the sutras and treatises, if one generates a single thought of true loving-kindness towards sentient beings, and offers a handful of food or a pill of medicine, one will not be born in the five turbid kalpas (periods of time). These five turbidities, in the initial teachings of the Hinayana (Small Vehicle), are understood as emptiness; in the final teachings, they are understood as the Tathagatagarbha (Buddha-nature); in the Ekayana (One Vehicle), they are understood as the Dharmadhatu (realm of reality). These can be used as references.
Chapter on the Merit of Generating the Bodhi Mind - Initial Chapter on the Five Precepts
The five precepts are: 1. The precept against killing; 2. The precept against stealing; 3. The precept against sexual misconduct; 4. The precept against false speech; 5. The precept against taking intoxicants. These precepts can also be taken selectively. The precepts that are upheld for the duration of one's life, the four precepts (against killing, stealing, sexual misconduct, and false speech) are the 'nature precepts' (essential precepts). Abstaining from intoxicants is a 'precautionary precept' (preventative precept). The Upasaka Sutra says: 'Eating meat incurs the sin of killing.' Why? Because one craves the taste of meat, and upon seeing others kill, one's mind generates approval. These precepts are common to the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), and also extend to the Hinayana and the realms of humans and devas (gods), etc. The Sutra says: 'If one wishes to be born in the heavens, one should uphold the five precepts and also practice the ten wholesome actions.' If one sees a painted image of a woman on the wall and does not generate thoughts of lust, such a person will be born in the heavens, becoming a deva (god) and undergoing transformation birth. This also accords with the meaning of the Ekayana, because the Ekayana is its goal, and dedicating oneself to the Ekayana is its expedient means. Question: Why is intoxicant specifically used as a precautionary precept? Answer: Because the faults of intoxicants are very great. Therefore, a precept is specifically established against intoxicants. The Mahaprajnaparamita Sastra says: 'Intoxicants have thirty-five faults.' Quoting the words of the Buddha, Tijja (a person's name), the Upasaka (layman) has thirty-five faults from intoxicants: 1. Exhaustion of wealth in this life; 2. The source of various diseases; 3. The root of quarrels; 4. ****; 5. Ugly reputation, not respected by people; 6. Obscuring wisdom; 7. Not obtaining what should be obtained, and losing what has already been obtained; 8. Revealing all hidden matters to others; 9. Various undertakings are abandoned and cannot be completed; 10. Drunkenness is the root of sorrow; 11. The strength of the body gradually decreases; 12. The complexion of the body deteriorates; 13. Not knowing how to respect one's father; 14. Not knowing how to respect one's mother; 15. Not respecting Sramanas (monastics); 16. Not respecting Brahmanas (priestly class in ancient India); 17. Not respecting uncles and other elders; 18. Not respecting the Buddha; 19. Not respecting the Dharma; 20. Not respecting the Sangha; 21. Befriending evil people; 22. Alienating oneself from the virtuous and good.
二十三者作破戒人。二十四者無慚無愧。二十五者不守六情。二十六者縱色放逸。二十七者人所憎惡不喜見之。二十八者所貴知識親屬共檳棄之。二十九者行不善法。三十者棄捨善法。三十一者智人所不信用。三十二者遠離涅槃。三十三者種狂癡因緣。三十四者身壞命終隨惡道中。三十五者若生人道。常當狂驗。為此偏制。
八戒章
八戒者。白衣所受日夜戒也。一不殺生。二不盜。三不淫。四不妄語。五不飲酒。六不坐高廣大床。七不著華香瓔珞。不香涂身。及不香薰衣。八不作伎樂。不往觀聽。及不過中食。此八戒中。前四是戒分。次一是不放逸分。后三順修分。此義在三乘及小乘人天等。亦通於一乘。由是一乘所目及迴向一乘成方便故。余義如別章。
四果章
一預流果。亦云須陀洹。二一來果。亦云斯陀含。三不還果。亦云阿那含。四阿羅漢果。此義出觀制四果。愚法小乘四人共製。大乘初教亦通上義。亦有不通。何以故。依地位制果故。一人即成。若在終教唯一人成。何以故。約其法門成四果義故。若對一乘上成四果。皆入一乘。何以故。為彼一乘所目故。廣大故。因陀羅界微細成故。
六十二見章
六十二見者。不知色陰起十二見。謂常無常。亦常亦無常。非常非
【現代漢語翻譯】 現代漢語譯本 二十三，成為破戒之人。 二十四，沒有慚愧之心。 二十五，不能守護六根（眼、耳、鼻、舌、身、意）。 二十六，放縱于聲色犬馬。 二十七，為人所憎惡，不喜見到。 二十八，被所尊敬的知識、親屬共同拋棄。 二十九，行不善之法。 三十，捨棄善法。 三十一，不被有智慧的人信任。 三十二，遠離涅槃（Nirvana，解脫）。 三十三，種下狂妄愚癡的因緣。 三十四，身壞命終后墮入惡道之中。 三十五，如果轉生為人，常常會狂妄愚癡。因此特別制定此戒。
八戒章
八戒，是白衣（在家居士）所受持的日夜戒律。一、不殺生。二、不偷盜。三、不邪淫。四、不妄語。五、不飲酒。六、不坐高廣大床。七、不佩戴華麗的裝飾，不以香涂身，以及不以香薰衣。八、不作伎樂，不去觀看聽聞，以及不過午食。這八戒中，前四條是戒律的根本，第五條是不放逸的部分，后三條是順應修行的部分。此義在三乘（聲聞乘、緣覺乘、菩薩乘）及小乘人天等都通用，也通於一乘（Ekayana，唯一佛乘）。因為一乘所關注，並且迴向一乘才能成就方便之法。其餘的意義在其他章節中說明。
四果章
一、預流果（Srotaapanna），也稱為須陀洹（Sotapanna，入流者）。二、一來果（Sakrdagamin），也稱為斯陀含（Sakrdagamin，一來者）。三、不還果（Anagamin），也稱為阿那含（Anagamin，不還者）。四、阿羅漢果（Arhat，無學）。此義出自觀制四果。愚法小乘四人共同制定。大乘初教也通用上述意義，也有不通用的情況。為什麼呢？因為依據地位來制定果位。一人即可成就。如果在終教，只有一人成就。為什麼呢？因為根據其法門來成就四果的意義。如果針對一乘來說，成就四果，都進入一乘。為什麼呢？因為被那一乘所關注的緣故，廣大，因陀羅界（Indra's net，帝網）微細成就的緣故。
六十二見章
六十二見，是不瞭解色陰（Rupa-skandha，色蘊）而產生的十二種見解，即常、無常、亦常亦無常、非常非無常。
【English Translation】 English version Twenty-three, becoming a person who breaks the precepts. Twenty-four, having no shame or remorse. Twenty-five, not guarding the six senses (eyes, ears, nose, tongue, body, and mind). Twenty-six, indulging in sensual pleasures. Twenty-seven, being hated by people and not liked to be seen. Twenty-eight, being abandoned by respected knowledge, relatives, and family. Twenty-nine, practicing unwholesome deeds. Thirty, abandoning wholesome deeds. Thirty-one, not being trusted by wise people. Thirty-two, being far away from Nirvana (liberation). Thirty-three, planting the causes and conditions for madness and delusion. Thirty-four, after the body breaks and life ends, falling into evil realms. Thirty-five, if reborn as a human, often being mad and deluded. Therefore, this precept is specifically established.
Chapter on the Eight Precepts
The Eight Precepts are the precepts observed by laypeople (Upasaka/Upasika) day and night. One, not killing. Two, not stealing. Three, not engaging in sexual misconduct. Four, not lying. Five, not drinking alcohol. Six, not sitting on high and large beds. Seven, not wearing garlands and ornaments, not applying fragrance to the body, and not perfuming clothes. Eight, not engaging in music and entertainment, not going to watch and listen, and not eating after noon. Among these eight precepts, the first four are the fundamental precepts, the fifth is the part of non-negligence, and the last three are the parts of conducive practice. This meaning is common to the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) and the Small Vehicle, humans, and devas, and also applies to the One Vehicle (Ekayana). Because the One Vehicle is concerned, and dedicating to the One Vehicle can achieve expedient means. The remaining meanings are explained in other chapters.
Chapter on the Four Fruits
One, Stream-enterer (Srotaapanna), also called Sotapanna (one who enters the stream). Two, Once-returner (Sakrdagamin), also called Sakrdagamin (one who returns once). Three, Non-returner (Anagamin), also called Anagamin (one who does not return). Four, Arhat (Arhat, one who is without learning). This meaning comes from observing and establishing the Four Fruits. The ignorant Small Vehicle practitioners jointly established it. The initial teachings of the Mahayana also generally use the above meaning, but there are also cases where it is not used. Why? Because the fruit positions are established according to the stages. One person can achieve it. If in the final teaching, only one person achieves it. Why? Because the meaning of achieving the Four Fruits is based on its Dharma gate. If referring to the One Vehicle, achieving the Four Fruits all enter the One Vehicle. Why? Because it is concerned by that One Vehicle, vast, and because Indra's net (Indra's net) is subtly achieved.
Chapter on the Sixty-two Views
The Sixty-two Views are the twelve views that arise from not understanding the Rupa-skandha (form aggregate), namely, permanence, impermanence, both permanence and impermanence, neither permanence nor impermanence.
無常。有邊無邊。亦有邊亦無邊。非有邊非無邊。如來滅后。如去不如去。亦如去亦不如去。非如去非不如去。粗我與陰一。陰滅我亦滅。是無常義。細我與陰異。陰滅我不滅。是常義。余義準之。粗我與陰一。隨陰滅故。不如來時去細。我與陰異。陰滅時還如來時去。一陰有十二。五陰成六十。加根本斷常。成六十二若據小乘。即是煩惱使。若據初教。見義即空。若據終教。即如即實。何以故。無所可滅故。若據一乘。不說自體。但論其用所迷義眾多。能迷用亦大。又攝前三乘小義即是於一乘。何以故。為一乘教所目故。
五蓋章
蓋義者覆障行心。名之為蓋。蓋有五種。一名貪慾。二名瞋恚。三名睡眠。四名掉悔。五為疑。蓋有四義。一是障義。能障七覺華故。二是破壞義。能破世及出世道故。三名隨義。四名臥義。長寢生死故。初二正蓋義。后三助釋。又現在五蓋亦蓋亦覆。去來五蓋是蓋非覆。妨道名蓋。不障現起故不名覆。問諸煩惱法菩薩用眾生煩惱。作自煩惱。自煩惱作眾生煩惱。此義云何。答若小乘及初教。則不得迴轉。若終教始終。雖理是正。用理自在。仍于教事不得自在。由教事不具故。依圓教宗中。即得互轉。由得理事自在具足故。余可準知。
十纏義章
十纏者。謂無
【現代漢語翻譯】 現代漢語譯本 無常。有邊無邊（指世界是否有邊際）。亦有邊亦無邊。非有邊非無邊。如來滅后（指佛陀涅槃之後）。如去不如去。亦如去亦不如去。非如去非不如去。粗略的我與五陰（色、受、想、行、識五種構成要素）是一體的。五陰滅亡，我也滅亡。這是無常的含義。細微的我與五陰是相異的。五陰滅亡，我不滅亡。這是常的含義。其餘的含義可以依此類推。粗略的我與五陰是一體的，隨著五陰滅亡的緣故，不如如來時那樣離去。細微的我與五陰是相異的，五陰滅亡時還如如來時那樣離去。一個五陰有十二個方面，五個五陰構成六十個方面，加上根本的斷見和常見，構成六十二種見解。如果依據小乘佛教，這些就是煩惱的根源。如果依據初期的教義，認識到這些見解的本質就是空性。如果依據終極的教義，那就是如實，因為沒有什麼可以被滅除的緣故。如果依據一乘佛教，不談論自體的存在，只討論其作用，所迷惑的含義眾多，能夠迷惑的作用也很大。又包含前面三乘佛教的小的含義，也就是在一乘佛教之中。為什麼呢？因為被一乘佛教所指引的緣故。
五蓋章
蓋的含義是覆蓋和障礙修行之心，稱之為蓋。蓋有五種：一是貪慾，二是瞋恚，三是睡眠，四是掉悔（指內心的躁動和後悔），五是疑。蓋有四種含義：一是障礙的含義，能夠障礙七覺支（七種覺悟的因素）的生髮；二是破壞的含義，能夠破壞世間和出世間的道路；三是隨順的含義；四是臥伏的含義，使人長久地沉睡在生死輪迴之中。前兩種是正面的蓋的含義，后三種是輔助解釋。現在存在的五蓋既是蓋也是覆蓋，過去和未來的五蓋是蓋而不是覆蓋。妨礙修道的稱為蓋，不障礙現在生起的（煩惱）所以不稱為覆蓋。問：各種煩惱法，菩薩運用眾生的煩惱，作為自己的煩惱，用自己的煩惱，作為眾生的煩惱，這個含義是什麼呢？答：如果按照小乘佛教和初期的教義，就不能夠迴轉。如果按照終極的教義，雖然道理是正確的，運用道理是自在的，但是在教化之事上不能夠自在，因為教化之事不完備的緣故。依照圓教的宗旨，就可以互相轉化，因為得到理事自在完備的緣故。其餘的可以依此類推。
十纏義章
十纏是指，所謂的無
【English Translation】 English version Impermanence. With boundary or without boundary (referring to whether the world has boundaries). Also with boundary and also without boundary. Neither with boundary nor without boundary. After the Tathagata's extinction (referring to the Buddha's Nirvana). Like going or not like going. Also like going and also not like going. Neither like going nor not like going. The coarse 'I' is one with the five skandhas (form, feeling, perception, mental formations, and consciousness). When the skandhas perish, the 'I' also perishes. This is the meaning of impermanence. The subtle 'I' is different from the five skandhas. When the skandhas perish, the 'I' does not perish. This is the meaning of permanence. The remaining meanings can be inferred accordingly. The coarse 'I' is one with the skandhas, and because it perishes with the skandhas, it does not depart as it did when the Tathagata came. The subtle 'I' is different from the skandhas, and when the skandhas perish, it still departs as it did when the Tathagata came. One skandha has twelve aspects, and five skandhas constitute sixty aspects. Adding the fundamental views of annihilation and permanence, there are sixty-two views. According to the Hinayana (Small Vehicle), these are the roots of afflictions. According to the initial teachings, realizing the essence of these views is emptiness. According to the ultimate teachings, it is suchness (tathata) and reality, because there is nothing that can be extinguished. According to the Ekayana (One Vehicle), it does not discuss the existence of self-nature, but only discusses its function. There are many meanings that are confusing, and the function that can confuse is also great. Furthermore, it includes the small meanings of the previous three vehicles, which is within the One Vehicle. Why? Because it is guided by the teachings of the One Vehicle.
Chapter on the Five Coverings
The meaning of 'covering' (nivarana) is to cover and obstruct the mind of practice, and it is called a covering. There are five types of coverings: first is greed (lobha), second is hatred (dvesha), third is sleepiness (styana), fourth is restlessness and remorse (auddhatya-kaukritya), and fifth is doubt (vicikitsa). Coverings have four meanings: first is the meaning of obstruction, which can obstruct the arising of the seven factors of enlightenment (sapta bojjhanga); second is the meaning of destruction, which can destroy the paths of the world and beyond the world; third is the meaning of following; fourth is the meaning of lying down, causing beings to sleep for a long time in the cycle of birth and death. The first two are the direct meanings of covering, and the last three are supplementary explanations. The five coverings that exist now are both coverings and obstructions, while the five coverings of the past and future are coverings but not obstructions. What hinders the path of cultivation is called a covering, and what does not obstruct the present arising (of afflictions) is not called an obstruction. Question: Regarding the various afflictive dharmas, how does a Bodhisattva use the afflictions of sentient beings as their own afflictions, and use their own afflictions as the afflictions of sentient beings? Answer: According to the Hinayana and the initial teachings, it is not possible to transform them. According to the ultimate teachings, although the principle is correct and the application of the principle is free, one is not free in the affairs of teaching, because the affairs of teaching are not complete. According to the tenets of the Perfect Teaching (Round Teaching), they can be mutually transformed, because one has obtained the freedom and completeness of principle and phenomena. The rest can be inferred accordingly.
Chapter on the Meaning of the Ten Fetters
The ten fetters (dasa samyojani) refer to the so-called lack of
慚無愧睡悔慳嫉掉昏忿覆。此十種義。多習成過。如絲縛馬。多故成過。名之為纏。若依小乘。纏義成過義。若依大乘初教。纏義即空。故維摩經云。五受陰洞達空無所起。是苦義等。纏義準之。若約終教。即是真如。何以故。一切法皆如也。若約一乘。纏義不約自體。唯約用義。所障義大纏過亦重。由法自在故。與法界義同。余義如別章。
十欲章
十欲者。有上欲。無上欲。有餘欲。無餘欲。等欲。不等欲。有所依欲。無所依欲。共欲。不共欲。有邊欲。無邊欲善欲。不善欲。世間欲。出世間欲。大智欲。凈欲。無礙智欲。無礙智佛解脫欲清凈欲。不清凈欲廣欲。狹欲。細欲粗欲。如是等欲。入十種欲。所謂因苦生欲．方便欲．悕望欲．著味欲．隨因生欲．隨緣生欲．盡欲．一切欲．初發心菩薩欲．摩訶薩欲．問此欲可斷耶。答欲有二種。一虛妄欲。此即有斷。二非虛妄欲。此即不斷。今此十欲等。與普賢行合。則無有斷。乃至十性十根等。例準相似。若三乘義中。訶其妄欲。則不許欲。一乘義門。若無勝欲。則不應一切德。故成欲網。網者網羅之義。無盡教義。由欲網羅得有建立。又欲無盡。應因陀羅故。舉網相以況之耳。
明法品初立五停心觀章
五觀者。一不凈觀。二慈心觀。三
【現代漢語翻譯】 現代漢語譯本： 慚無愧、睡眠、後悔、慳吝、嫉妒、掉舉、昏沉、忿怒、覆藏。這十種（煩惱的）意義，如果反覆串習就會成為過患，就像用絲線捆綁馬一樣，絲線多了也會成為累贅。這種情況被稱為『纏』。如果按照小乘的觀點，『纏』的意義就是過患。如果按照大乘初期的教義，『纏』的意義就是空性。所以《維摩經》說：『五受陰徹底通達，知其本性空寂，無所生起。』苦的意義等等，『纏』的意義也依此推論。如果從終極教義來看，『纏』就是真如。為什麼呢？因為一切法都是如如不動的。如果從一乘的觀點來看，『纏』的意義不侷限於自體，只在於它的作用。所障礙的意義越大，『纏』的過患也越重。由於法的自在性，所以與法界的意義相同。其餘的意義如同其他章節所說。
十欲章
十欲是指：有上欲（對更高境界的慾望），無上欲（對最高境界的慾望），有餘欲（還有殘餘的慾望），無餘欲（沒有殘餘的慾望），等欲（平等的慾望），不等欲（不平等的慾望），有所依欲（有所依靠的慾望），無所依欲（無所依靠的慾望），共欲（共同的慾望），不共欲（不共同的慾望），有邊欲（有邊際的慾望），無邊欲（無邊際的慾望），善欲（善良的慾望），不善欲（不善良的慾望），世間欲（世俗的慾望），出世間欲（超越世俗的慾望），大智欲（對大智慧的慾望），凈欲（清凈的慾望），無礙智欲（對無礙智慧的慾望），無礙智佛解脫欲（對無礙智慧佛的解脫的慾望），清凈欲（清凈的慾望），不清凈欲（不清凈的慾望），廣欲（廣大的慾望），狹欲（狹隘的慾望），細欲（細微的慾望），粗欲（粗糙的慾望）。像這樣的慾望，可以歸入十種慾望，即因苦生欲、方便欲、悕望欲、著味欲、隨因生欲、隨緣生欲、盡欲、一切欲、初發心菩薩欲、摩訶薩（偉大的菩薩）欲。問：這些慾望可以斷除嗎？答：慾望有兩種，一是虛妄的慾望，這種可以斷除；二是非虛妄的慾望，這種不能斷除。現在所說的這十種慾望等，如果與普賢行（普賢菩薩的行愿）相結合，就沒有什麼可以斷除的。乃至十性、十根等，都可以依此類推。如果在三乘的教義中，呵斥虛妄的慾望，就不允許有慾望。在一乘的教義中，如果沒有殊勝的慾望，就不應該成就一切功德，所以成就慾望之網。『網』是網羅的意思，教義是無盡的，因為通過慾望的網羅才能建立。而且慾望是無盡的，應該像因陀羅（帝釋天）的網一樣，所以用網的形象來比喻。
明法品初立五停心觀章
五觀是指：一、不凈觀，二、慈心觀，三
【English Translation】 English version: 'Shame and lack of shame, sleep, regret, stinginess, jealousy, restlessness, drowsiness, anger, concealment.' These ten meanings, if repeatedly practiced, become faults, like tying a horse with silk threads; too many threads become a burden. This situation is called 'entanglement' (纏). According to the Hinayana view, the meaning of 'entanglement' is a fault. According to the early Mahayana teachings, the meaning of 'entanglement' is emptiness. Therefore, the Vimalakirti Sutra says: 'The five skandhas (五受陰) are thoroughly understood, knowing their nature to be empty and without arising.' The meaning of suffering, etc., the meaning of 'entanglement' can be inferred accordingly. From the perspective of the ultimate teaching, 'entanglement' is Suchness (真如). Why? Because all dharmas are as they are. From the perspective of the One Vehicle (一乘), the meaning of 'entanglement' is not limited to its own nature, but only to its function. The greater the meaning of obstruction, the heavier the fault of 'entanglement.' Due to the freedom of the Dharma, it is the same as the meaning of the Dharmadhatu (法界). The remaining meanings are as described in other chapters.
Chapter on Ten Desires
The ten desires are: superior desire, unsurpassed desire, residual desire, non-residual desire, equal desire, unequal desire, dependent desire, independent desire, common desire, uncommon desire, finite desire, infinite desire, wholesome desire, unwholesome desire, worldly desire, transcendental desire, desire for great wisdom, pure desire, desire for unobstructed wisdom, desire for unobstructed wisdom and Buddha liberation, pure desire, impure desire, broad desire, narrow desire, subtle desire, coarse desire. Such desires can be classified into ten types of desires, namely: desire arising from suffering, expedient desire, aspirational desire, desire for savoring, desire arising from causes, desire arising from conditions, exhaustive desire, all desires, desire of a Bodhisattva (菩薩) who has just aroused the aspiration for enlightenment, desire of a Mahasattva (摩訶薩) (great Bodhisattva). Question: Can these desires be eliminated? Answer: There are two types of desires: one is false desire, which can be eliminated; the other is non-false desire, which cannot be eliminated. Now, these ten desires, etc., if combined with the practices of Samantabhadra (普賢), there is nothing to be eliminated. Even the ten natures, ten roots, etc., can be inferred similarly. In the teachings of the Three Vehicles, false desires are condemned, and desires are not allowed. In the teachings of the One Vehicle, if there is no superior desire, one should not accomplish all virtues, thus forming a net of desires. 'Net' means to encompass, the teachings are endless, because they can be established through the net of desires. Moreover, desires are endless, and should be like the net of Indra (因陀羅) (Śakra), so the image of a net is used as a metaphor.
Chapter on Establishing the Five Contemplations for Stopping the Mind in the Mingfa (明法) Section
The five contemplations are: first, contemplation of impurity; second, contemplation of loving-kindness; third,
緣起觀。四安般念觀。五界分別觀。多貪者修不凈觀。多瞋者修慈心觀。多癡者修緣起觀。多覺觀者修安般念觀。我見多者修界分別方便觀。此觀名共小乘義。與大乘別。依大乘初教。有二種用。此觀門。若煩惱現行增重。即依小乘觀行。伏貪慾等。若惑現行中下。即依五法。成即空觀。何以故。大乘初教。據益為義故。量益臨時成用。不定一觀相也。更有異觀。對其別機。如經下釋。若約終教。一切皆如。若約一乘。如上所說。是圓教所目。及向一乘。即是一乘方便。屬一乘攝。
明法品內通依五乘定其解行損益分齊義
夫如來教興意在為物。由機有淺深。遂成教兩種。一別相教門。二同異教門。別相教者謂善惡相別。令初機者入正解不謬故。如十善十惡等。即是其事。相準可知。二同異教者。經中亦名秘密之教。所以興者。為有情眾生煩惱深厚邪智巧滑計量無邊。為遮此病。遂致教興。其損益相者。且如五乘大持戒門。從人天已上。未得為損。得即為益。進即為益。住即為損。乃至諸乘。皆並準此。一行如此。一切解行亦然。又為名成行。為世間名即損。為出世間名即益。乃至一切解行。亦準知之。又為利故成行。為世間利即損。為出世間利即益。乃至一切解行。亦準知之。又為自是故成行。為世間
{ "translations": [ "現代漢語譯本：", "緣起觀（Pratītyasamutpāda）：觀察事物之間相互依存的生起。四安般念觀（Ānāpānasmṛti）：通過覺知呼吸來達到專注。五界分別觀（Pañca-dhātu-vavatthāna）：分析身體由地、水、火、風、空五種元素組成。對於貪慾重的人，修不凈觀（Aśubha-bhāvanā）；對於嗔恚重的人，修慈心觀（Maitrī-bhāvanā）；對於愚癡重的人，修緣起觀；對於覺觀多的人，修安般念觀；對於我見多的人，修界分別方便觀。這種觀法被稱為共小乘義，與大乘有所區別。依據大乘初教，有兩種運用。如果煩惱現行增重，就依據小乘觀行，來調伏貪慾等。如果迷惑現行程度中等或較低，就依據五法，成就即空觀。為什麼呢？因為大乘初教，以利益為根本意義，衡量利益，臨時成就運用，不是固定不變的觀想。還有其他的觀法，針對不同的根機。如下文經中所解釋的。如果按照終教，一切都是如實的。如果按照一乘，就像上面所說的，是圓教所指的目標，以及趨向一乘的方便，屬於一乘所攝。", "", "明法品內，貫通依據五乘，確定其解行損益的分界意義。", "", "如來的教法興起的意義在於爲了利益眾生。由於眾生的根機有深淺，因此形成了兩種教法：一是別相教門，二是同異教門。別相教是指善惡的差別，使初學者進入正解而不產生謬誤。例如十善十惡等，就是這樣的例子，可以以此類推。同異教，在經中也稱為秘密之教。興起的原因是，因為有情眾生的煩惱深厚，邪智巧妙而滑頭，算計無邊無際。爲了遮止這種病，才導致了這種教法的興起。它的損益情況是，比如五乘的大持戒門，從人天以上，沒有得到就屬於損失，得到就屬於利益；進步就屬於利益，停滯就屬於損失。乃至各個乘，都可以參照這個標準。一種行為是這樣，一切的理解和行為也是這樣。又比如爲了名聲而修行，爲了世間的名聲就是損失，爲了出世間的名聲就是利益。乃至一切的理解和行為，也可以參照這個標準來理解。又比如爲了利益而修行，爲了世間的利益就是損失，爲了出世間的利益就是利益。乃至一切的理解和行為，也可以參照這個標準來理解。又比如爲了自以為是而修行，爲了世間", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "The Observation of Dependent Arising (Pratītyasamutpāda). The Observation of the Four Foundations of Mindfulness on Breathing (Ānāpānasmṛti). The Observation of Differentiating the Five Elements (Pañca-dhātu-vavatthāna). For those with much greed, cultivate the Impurity Contemplation (Aśubha-bhāvanā). For those with much hatred, cultivate the Loving-Kindness Contemplation (Maitrī-bhāvanā). For those with much delusion, cultivate the Observation of Dependent Arising. For those with many discursive thoughts, cultivate the Mindfulness on Breathing. For those with much self-view, cultivate the skillful means of Differentiating the Elements. This contemplation is called the shared meaning of the Hīnayāna, different from the Mahāyāna. According to the initial teachings of the Mahāyāna, there are two kinds of applications. If afflictions are actively increasing, then rely on the practices of the Hīnayāna to subdue greed and so on. If the active delusions are moderate or low, then rely on the five dharmas to achieve the contemplation of emptiness. Why? Because the initial teachings of the Mahāyāna take benefit as the fundamental meaning, measuring the benefit and temporarily achieving application, not a fixed and unchanging contemplation. There are other contemplations that target different capacities, as explained in the sutras below. If according to the final teachings, everything is as it is. If according to the One Vehicle, as mentioned above, it is the goal pointed to by the Perfect Teaching, and the skillful means towards the One Vehicle, included within the One Vehicle.", "", "Within the 'Clarifying the Dharma' chapter, the meaning of universally relying on the Five Vehicles to determine the boundaries of understanding, practice, gain, and loss.", "", "The intention behind the arising of the Tathāgata's teachings is to benefit beings. Because beings have varying capacities, two kinds of teachings are formed: one is the teaching of distinct characteristics, and the other is the teaching of sameness and difference. The teaching of distinct characteristics refers to the distinction between good and evil, so that beginners can enter into correct understanding without error. For example, the ten good deeds and ten evil deeds are such examples, and others can be inferred accordingly. The teaching of sameness and difference is also called the secret teaching in the sutras. The reason for its arising is that sentient beings have deep afflictions, clever and slippery wrong knowledge, and boundless calculations. To prevent this disease, this teaching arose. The situation regarding gain and loss is as follows: for example, the great precepts of the Five Vehicles, from the realm of humans and gods upwards, not attaining them is considered a loss, and attaining them is considered a gain; progressing is considered a gain, and stagnating is considered a loss. And so on for each vehicle, all can be measured by this standard. If one practice is like this, all understanding and practice are also like this. Furthermore, practicing for the sake of fame, worldly fame is a loss, and transcendental fame is a gain. And so on, all understanding and practice can be understood by this standard. Furthermore, practicing for the sake of benefit, worldly benefit is a loss, and transcendental benefit is a gain. And so on, all understanding and practice can be understood by this standard. Furthermore, practicing for the sake of self-righteousness, for the sake of the world" ] }
自是故即損。為出世間自是故即益。乃至一切解行。並準知之。非他亦然。又為樂世有故成行。為眾生在有即益。為自身在有即損。乃至一切解行。並準知之。又不求名利自是非他樂三界有。亦有損益。不求佛名即損。不求世間名即益。乃至不求利樂世有等。並有損益。宜準知之。又初教已上無分別即益。有分別即損。乃至一乘教義。亦準知之。如大持戒一門。具如是損益。大精進大懺悔大無是非大不自是輕他大習誦大解行等。並皆準此。又諸乘解行理事等所有損益。併爲世間未出世者成損益門。非為出世者故。梁攝論云。若世間法即可毀。若出世間法即不可毀。問損益之法道理歷然。云何今者說毀不毀。答損益相別理不相雜。今為決彼前疑有其二種。一為邪智者為覆相答。二為正智者顯相答。今為覆相。決彼前疑故。通說言毀。又約佛出世時及末代時。定其解行。善惡兩相此亦不定。若說佛世善多。末代惡多。此亦可然。又約上下二機定教邪正此亦不定。若約及與不及。此即可然。及者成益。不及者成損。乃至隨下皆可準之。如善中損益同異。惡及無記。皆可準之。翻準即是。上來所明。約三乘同教說。若約一乘別教。損益無窮。何以故。為一乘義各別隨緣。不準通說故無盡。又損益之義為善惡兩含。善中有善。善
中有不善。善中善者。如前益門是。善中不善者。如前損門是。惡中惡者。如前翻對違理不善者是。惡中善者。方便回惡資成善根者是。其善惡二義。損益平等。又善惡損益二門。微細甚深。何以故。為有情眾生染凈機欲無窮盡故。今略言之。但論知不知避不避。若知而不避。避而不知者難也。
二種莊嚴章
莊嚴者。行德資人名為莊嚴。不同有二。一名福德二名智慧。資潤名福資潤之功。名為福德照理名智。觀達名慧。嚴義有四。一行能資人名為莊嚴。二能資心名為莊嚴。三能資果名為莊嚴。四諸行平相莊嚴。亦名律儀。亦名菩提具。亦名助道行。此義在三乘。小乘不具足。唯說智門。亦有助滿福。教中不讚。三乘教內為利眾生故。具贊二嚴。一乘教中有十莊嚴。如下經離世間品說。余義如別章。
三寶義章
三寶義者。三是數。寶是可貴義。能升行者遠離生死得勝菩提。可貴名寶。謂佛法僧三寶之義。略有三種。一同相三寶。二別相三寶。三住持三寶。同相三寶者。謂同一法性真如有三義不同。謂覺義軌法義和合義故說三寶。二別相者。謂在緣中尊義是佛。謂同世間身二身一身二身三身四身十身等。如問答中辨。法謂理教行果及無盡教義等。僧謂有漏無漏住持羯磨聲聞菩薩摩訶薩等。三
【現代漢語翻譯】 現代漢語譯本 中有不善，善中之善，就像前面所說的益門一樣。善中不善，就像前面所說的損門一樣。惡中之惡，就像前面所說的翻對違背道理的不善行為一樣。惡中之善，就是用方便法門轉化惡行，資助成就善根的行為。善惡這兩種意義，損益是相等的。而且善惡損益這兩扇門，非常細微深奧。為什麼呢？因為有情眾生的染污和清凈的根機和慾望是無窮無盡的。現在簡單地說，只討論知道不知道，避免不避免。如果知道而不避免，或者避免而不知道，那就很難了。
二種莊嚴章
莊嚴，就是行為的功德能夠資助人，這叫做莊嚴。莊嚴有兩種不同，一是福德，二是智慧。資助滋潤叫做福，資助滋潤的功用，叫做福德；照亮真理叫做智，觀察通達叫做慧。莊嚴的意義有四種：一是行為能夠資助人，叫做莊嚴；二是能夠資助心，叫做莊嚴；三是能夠資助果，叫做莊嚴；四是各種行為的平等相，叫做莊嚴，也叫做律儀，也叫做菩提具，也叫做助道行。這個意義在三乘中都有，小乘不完全具備，只說智慧之門，也有幫助圓滿福德，但在教義中不讚揚。三乘教義中爲了利益眾生，所以讚揚福德和智慧兩種莊嚴。一乘教義中有十種莊嚴，如下面的《離世間品》所說。其他的意義在別的章節中說明。
三寶義章
三寶的意義，三是數字，寶是可貴的意思，能夠使修行者遠離生死，獲得殊勝的菩提，可貴叫做寶。指的是佛（Buddha，覺悟者）、法（Dharma，教法）、僧（Sangha，僧團）三寶的意義。大致有三種：一是同相三寶，二是別相三寶，三是住持三寶。同相三寶，指的是同一個法性真如，有三種不同的意義，即覺悟的意義、軌則的意義、和合的意義，所以說是三寶。二是別相三寶，指的是在因緣中，尊貴的意義是佛，指的是和世間一樣的身，二身、一身、二身、三身、四身、十身等，如問答中所辨析的。法指的是理、教、行、果以及無盡的教義等。僧指的是有漏、無漏、住持、羯磨（Karma，業）、聲聞（Śrāvaka，聽聞佛法者）、菩薩（Bodhisattva，追求覺悟的眾生）、摩訶薩（Mahāsattva，大菩薩）等。三是住持三寶。
【English Translation】 English version There is unwholesomeness within goodness. The best among goodness is like the aforementioned 'Gate of Benefit'. Unwholesomeness within goodness is like the aforementioned 'Gate of Loss'. The worst among evil is like the aforementioned 'Reversed Opposition', which is unreasonable and unwholesome. Goodness within evil is using skillful means to transform evil, supporting and accomplishing roots of goodness. These two meanings of good and evil, loss and benefit, are equal. Moreover, these two gates of good and evil, loss and benefit, are subtle and profound. Why? Because the defiled and pure capacities and desires of sentient beings are endless. Now, to put it briefly, we only discuss knowing or not knowing, avoiding or not avoiding. If one knows but does not avoid, or avoids but does not know, it is difficult.
Chapter on Two Kinds of Adornment
Adornment means that the merit of actions can benefit people, which is called adornment. There are two different kinds of adornment: one is merit (福德, Fúdé), and the other is wisdom (智慧, Zhìhuì). Supporting and nourishing is called merit; the function of supporting and nourishing is called merit. Illuminating truth is called wisdom; observing and understanding is called insight. The meaning of adornment has four aspects: first, actions that can benefit people are called adornment; second, that which can benefit the mind is called adornment; third, that which can benefit the result is called adornment; fourth, the equal nature of all actions is called adornment, also called precepts (律儀, Lǜyí), also called the equipment for Bodhi (菩提具, Pútí jù), also called auxiliary practices (助道行, Zhùdào xíng). This meaning exists in the Three Vehicles (三乘, Sānshèng). The Small Vehicle (小乘, Xiǎoshèng) does not fully possess it, only speaking of the gate of wisdom, and also has assistance in fulfilling merit, but it is not praised in the teachings. Within the teachings of the Three Vehicles, for the benefit of sentient beings, both merit and wisdom adornments are praised. In the One Vehicle (一乘, Yīshèng) teachings, there are ten adornments, as mentioned in the 'Leaving the World' chapter below. Other meanings are explained in separate chapters.
Chapter on the Meaning of the Three Jewels
The meaning of the Three Jewels (三寶, Sānbǎo): 'Three' is a number, and 'Jewel' means precious. It can enable practitioners to be far from birth and death and attain supreme Bodhi. Precious is called Jewel. It refers to the meaning of the Three Jewels: Buddha (佛, Buddha, the Awakened One), Dharma (法, Dharma, the Teachings), and Sangha (僧, Sangha, the monastic community). There are roughly three types: first, the Three Jewels of the same aspect; second, the Three Jewels of different aspects; and third, the Three Jewels of abiding. The Three Jewels of the same aspect refer to the same Dharma-nature, True Thusness (法性真如, Fǎxìng zhēnrú), having three different meanings, namely the meaning of awakening, the meaning of a standard, and the meaning of harmony, hence the term Three Jewels. Second, the Three Jewels of different aspects refer to the honorable meaning in conditions being the Buddha, referring to bodies like those in the world, two bodies, one body, two bodies, three bodies, four bodies, ten bodies, etc., as distinguished in the questions and answers. Dharma refers to principle, teachings, practice, result, and endless teachings, etc. Sangha refers to those with outflows, without outflows, abiding, Karma (羯磨, Karma, action), Śrāvakas (聲聞, Śrāvaka, hearers of the Dharma), Bodhisattvas (菩薩, Bodhisattva, beings seeking enlightenment), Mahāsattvas (摩訶薩, Mahāsattva, great Bodhisattvas), etc. Third is the Abiding Three Jewels.
住持三寶有二種。一相住持。所謂素畫雕檀等佛。二謂紙素言聲等法。三謂有漏無漏剃頭袈裟等僧。二理住持。謂法性真如。與凡聖為依。一生依二境界依。資持建立名理住持。三寶通五教。一在世間。二聲聞緣覺。三漸教菩薩所學。四頓教菩薩所學。五一乘普賢解行見聞等所學。其義準以可知。一乘三寶相者。如下經言。略有十門。一菩薩摩訶薩。教化眾生。發菩提心。是故能令佛寶不斷。二開示甚深諸妙法藏。是故能令法寶不斷。三具足受持威儀教法。是故能令僧寶不斷。四複次悉能讚歎一切大愿。是故能令佛寶不斷。五分別解說十二緣起。是故能令法寶不斷。六行六和敬。是故能令僧寶不斷。七複次下佛種子于眾生田。生正覺芽。是故能令佛寶不斷。八不惜身命。護持三寶。是故能令法寶不斷。九善御大眾心無憂惱。是故能令僧寶不斷。十去來今佛所說正法。不違其教。是故能令三寶不斷。此十三寶一乘教攝。何以故。十三寶相。在修行心證。比教智處無不顯現。即是住持。成其大益。所以說十者。欲顯無量故。此通因陀羅及微細處。二乘小乘。即無此相。余義如別章。
六和敬章
六和敬者。謂身業口業意業同戒同見同學。同亦名同利。戒見利既同。身口業復悉同。無有乖諍故名和敬。此義通小
【現代漢語翻譯】 現代漢語譯本 住持三寶有兩種。一是相住持，指的是用顏料描繪或用檀木雕刻的佛像等。二是紙張文字或口頭宣說的佛法等法。三是有煩惱和無煩惱的出家僧眾，他們剃頭、身披袈裟等。二是理住持，指的是作為凡人和聖人所依賴的法性真如。一生所依和二境界所依，憑藉資助和保持而建立，稱為理住持。三寶貫通五教：一是在世間；二是聲聞緣覺；三是漸教菩薩所學；四是頓教菩薩所學；五是一乘普賢的解行見聞等所學。其中的含義可以依此類推得知。一乘三寶的相，如下經文所說，略有十個方面：一是菩薩摩訶薩（偉大的菩薩），教化眾生，發起菩提心（覺悟之心），因此能夠使佛寶不斷。二是開示甚深微妙的諸法寶藏，因此能夠使法寶不斷。三是具足受持威儀教法，因此能夠使僧寶不斷。四是菩薩摩訶薩還能讚歎一切大愿，因此能夠使佛寶不斷。五是分別解說十二緣起，因此能夠使法寶不斷。六是實行六和敬，因此能夠使僧寶不斷。七是菩薩摩訶薩在眾生的心田中播下佛的種子，使其生出正覺的萌芽，因此能夠使佛寶不斷。八是不惜身命，護持三寶，因此能夠使法寶不斷。九是善於管理大眾，使他們內心沒有憂愁煩惱，因此能夠使僧寶不斷。十是過去、現在、未來諸佛所說的正法，都不違揹他們的教導，因此能夠使三寶不斷。這十種三寶的相，都屬於一乘教所攝。為什麼呢？因為這十種三寶的相，在修行者的心中顯現，在比量、教量、智量之處無不顯現，這就是住持，成就其巨大的利益。所以說十個方面，是爲了顯示其無量之意。這貫通了因陀羅網（帝釋天的宮殿）以及微細之處。二乘小乘，就沒有這些相。其餘的含義如別的章節所述。 六和敬章 六和敬，指的是身業、口業、意業的共同，戒律、見解、利益的共同。共同也稱為同利。戒律、見解、利益既然相同，身業、口業也全部相同，沒有乖違爭執，所以稱為和敬。這個含義貫通小乘。
【English Translation】 English version There are two kinds of Abiding Three Jewels. First, the 'Appearance Abiding', which refers to painted or carved Buddha images made of sandalwood, etc. Second, the 'Dharma' (law, teachings) such as written words on paper or verbal teachings. Third, the 'Sangha' (community) which refers to the monastic community with or without afflictions, who have shaved heads and wear robes. Second is the 'Principle Abiding', which refers to the 'Dharmata' (nature of reality) and 'Tathata' (suchness), which are the basis for both ordinary beings and sages. Relying on the support and establishment of the basis of life and the basis of the two realms is called 'Principle Abiding'. The Three Jewels pervade the Five Teachings: first, in the world; second, the 'Sravakas' (hearers) and 'Pratyekabuddhas' (solitary realizers); third, what is learned by the Bodhisattvas of the Gradual Teaching; fourth, what is learned by the Bodhisattvas of the Sudden Teaching; fifth, what is learned by the 'Ekayana' (One Vehicle) Samantabhadra's understanding, practice, seeing, and hearing, etc. The meaning can be inferred accordingly. The characteristics of the 'Ekayana' Three Jewels, as the sutra says below, are briefly ten aspects: First, the Bodhisattva-Mahasattvas (great Bodhisattvas) teach and transform sentient beings, and generate 'Bodhi-citta' (the mind of enlightenment), therefore they can ensure that the Buddha Jewel is continuous. Second, they reveal the profound and subtle Dharma treasures, therefore they can ensure that the Dharma Jewel is continuous. Third, they fully uphold the 'Vinaya' (disciplinary rules) and teachings, therefore they can ensure that the Sangha Jewel is continuous. Fourth, the Bodhisattva-Mahasattvas can also praise all great vows, therefore they can ensure that the Buddha Jewel is continuous. Fifth, they separately explain the Twelve Links of Dependent Origination, therefore they can ensure that the Dharma Jewel is continuous. Sixth, they practice the Six Harmonies, therefore they can ensure that the Sangha Jewel is continuous. Seventh, the Bodhisattva-Mahasattvas sow the seeds of Buddhahood in the fields of sentient beings' minds, causing the sprouts of Right Enlightenment to grow, therefore they can ensure that the Buddha Jewel is continuous. Eighth, they do not spare their lives to protect and uphold the Three Jewels, therefore they can ensure that the Dharma Jewel is continuous. Ninth, they are good at managing the masses, so that their minds have no worries or afflictions, therefore they can ensure that the Sangha Jewel is continuous. Tenth, the Right Dharma spoken by the Buddhas of the past, present, and future does not contradict their teachings, therefore they can ensure that the Three Jewels are continuous. These ten aspects of the Three Jewels are all included in the 'Ekayana' teaching. Why? Because these ten aspects of the Three Jewels manifest in the minds of practitioners, and are evident in inference, scriptural authority, and wisdom. This is the abiding, which achieves great benefit. The reason for saying ten aspects is to show its immeasurable meaning. This pervades the net of Indra (Indra's palace) and subtle places. The Two Vehicles and Small Vehicle do not have these characteristics. The remaining meanings are as described in other chapters. Chapter on the Six Harmonies The Six Harmonies refer to the commonality of body, speech, and mind actions, and the commonality of precepts, views, and benefits. Commonality is also called shared benefit. Since precepts, views, and benefits are the same, body and speech actions are also all the same. There are no disagreements or disputes, therefore it is called harmony and respect. This meaning pervades the Small Vehicle.
乘三乘一乘。若愚法小乘。據事忍慈。若三乘初教。依即空忍慈。若依終教知自他平等一如故起忍慈。依一乘教。上三乘等法。是方便故。是所目故。故屬一乘。余義如別章。
第四會華聚品初立十波羅蜜章
十波羅蜜者。即十行法也。一檀波羅蜜。二戒波羅蜜。三忍波羅蜜。四精進波羅蜜。五禪波羅蜜。六般若波羅蜜。七方便波羅蜜。八愿波羅蜜。九力波羅蜜。十智波羅蜜即是。十行者。但施成自他喜故。一名歡喜行。戒成自他利故。二名饒益行。忍成自他無瞋恨故。三名無恚恨行。精進成勝德故。四名無盡行。禪波羅蜜寂靜故。五名離癡亂行。般若證智緣起現前故。六名善現行。方便善巧成自他事故。七名無著行。愿事自在隨意能成故。八名尊重行。勝力自在成就眾生故。九名善法行。三業利他作事不虛。如說能行。如行能說故。十名真實行。起作故是行義。此義在三乘。不通小乘教。初教即空。終教即如。一乘教所目及是方便。複數是十。以顯無量。即一乘攝。問三乘亦十數與一乘何別。答三乘十數。隨方化儀。無別準法。依一乘教。有別準法。復即在三昧中。當知。分齊全別。宜知之。余義在別章。
十藏品內立一乘三乘小乘教藏章
依愚法小乘。三藏義有二種。一者三藏。謂修多
【現代漢語翻譯】 現代漢語譯本： 『乘三乘一乘』。若為愚法小乘，則依據事相修習忍辱和慈悲。若為三乘的初教，則依據即空之理修習忍辱和慈悲。若依據終教，因知自他平等一如，故生起忍辱和慈悲。若依據一乘教，則上文所說的三乘等法，皆是方便之法，是最終目標，故屬於一乘。其餘含義見其他章節。
第四會華聚品初立十波羅蜜章
十波羅蜜，即是十行法。一、檀波羅蜜（佈施的完成）。二、戒波羅蜜（持戒的完成）。三、忍波羅蜜（忍辱的完成）。四、精進波羅蜜（精進的完成）。五、禪波羅蜜（禪定的完成）。六、般若波羅蜜（智慧的完成）。七、方便波羅蜜（善巧方便的完成）。八、愿波羅蜜（願力的完成）。九、力波羅蜜（力量的完成）。十、智波羅蜜（智慧的完成）。這便是十行。但因佈施能成就自他之喜，故又名歡喜行。持戒能成就自他之利，故二名饒益行。忍辱能成就自他無瞋恨，故三名無恚恨行。精進能成就殊勝功德，故四名無盡行。禪波羅蜜能使人寂靜，故五名離癡亂行。般若能證悟智慧，使緣起現前，故六名善現行。方便善巧能成就自他之事，故七名無著行。願力能使諸事自在，隨意成就，故八名尊重行。殊勝力量能自在成就眾生，故九名善法行。身口意三業利益他人，所作之事不虛妄，如所說般能行，如所行般能說，故十名真實行。因有所作為，故是行之義。此義在三乘中存在，但不通於小乘教。初教為空，終教為如，一乘教所指向的目標以及所用的方法。複數是十，用以顯示無量之義，即被一乘所攝。問：三乘也有十數，與一乘有何區別？答：三乘的十數，是隨順各方教化的權宜之法，沒有特別的標準。依據一乘教，則有特別的標準。又因其在三昧之中，應當知曉，其分齊完全不同。應當瞭解這些。其餘含義見其他章節。
十藏品內立一乘三乘小乘教藏章
依據愚法小乘，三藏的含義有兩種。一者，三藏，謂修多
【English Translation】 English version: 'Riding the Three Vehicles and the One Vehicle'. If it is the Śrāvakayāna (Vehicle of the Hearers) for those of dull faculties, then it is based on practicing forbearance and loving-kindness according to phenomena. If it is the initial teaching of the Three Vehicles, then it is based on the forbearance and loving-kindness of immediate emptiness. If based on the final teaching, because one knows that self and others are equal and one, one arises with forbearance and loving-kindness. If based on the One Vehicle teaching, then the above-mentioned teachings of the Three Vehicles, etc., are expedient means, and are the intended goal, therefore belonging to the One Vehicle. The remaining meanings are in other chapters.
Chapter on Initially Establishing the Ten Pāramitās in the Fourth Assembly, the Chapter on the Flower Gathering
The Ten Pāramitās are the Ten Practices. 1. Dāna-pāramitā (Perfection of Giving). 2. Śīla-pāramitā (Perfection of Morality). 3. Kṣānti-pāramitā (Perfection of Patience). 4. Vīrya-pāramitā (Perfection of Diligence). 5. Dhyāna-pāramitā (Perfection of Meditation). 6. Prajñā-pāramitā (Perfection of Wisdom). 7. Upāya-pāramitā (Perfection of Skillful Means). 8. Praṇidhāna-pāramitā (Perfection of Vows). 9. Bala-pāramitā (Perfection of Strength). 10. Jñāna-pāramitā (Perfection of Knowledge). These are the Ten Practices. But because giving accomplishes joy for oneself and others, it is also called the Joyful Practice. Because morality accomplishes benefit for oneself and others, it is called the Beneficial Practice. Because patience accomplishes freedom from anger and hatred for oneself and others, it is called the Practice of No Anger or Hatred. Because diligence accomplishes superior virtues, it is called the Inexhaustible Practice. Because Dhyāna-pāramitā is tranquil, it is called the Practice of Abandoning Delusion and Confusion. Because Prajñā (wisdom) realizes wisdom, causing dependent origination to appear before one, it is called the Practice of Good Manifestation. Because skillful means skillfully accomplish the affairs of oneself and others, it is called the Practice of Non-Attachment. Because vows make things free and able to be accomplished at will, it is called the Practice of Respect. Because superior strength freely accomplishes sentient beings, it is called the Practice of Good Dharma. The three karmas of body, speech, and mind benefit others, and what is done is not false. One can act as one speaks, and one can speak as one acts, therefore it is called the Practice of Truth. Because there is action, it is the meaning of practice. This meaning exists in the Three Vehicles, but does not extend to the Śrāvakayāna (Vehicle of the Hearers) teaching. The initial teaching is emptiness, the final teaching is suchness, and the One Vehicle teaching is the goal and the means. The plural number is ten, to show the meaning of immeasurable, which is encompassed by the One Vehicle. Question: The Three Vehicles also have the number ten, what is the difference from the One Vehicle? Answer: The ten numbers of the Three Vehicles are expedient methods that follow the teachings of various directions, and there is no special standard. According to the One Vehicle teaching, there is a special standard. Moreover, because it is in samādhi (meditative absorption), one should know that its divisions are completely different. One should understand these. The remaining meanings are in other chapters.
Chapter on Establishing the Teachings of the One Vehicle, Three Vehicles, and Śrāvakayāna (Vehicle of the Hearers) within the Chapter on the Ten Treasuries
According to the Śrāvakayāna (Vehicle of the Hearers) for those of dull faculties, there are two kinds of meanings for the Three Piṭakas (Baskets). First, the Three Piṭakas, namely Sūtra
羅藏。亦名修妒路。亦名素怛纜。二阿毗達磨藏。三毗尼藏。二者二藏。謂聲聞藏緣覺藏。此名與三乘同。但義有別。小乘三藏體苦諦攝。三乘三藏體真實性攝。此三乘藏有五種。一者一藏。謂摩德勒伽藏。二者二藏。謂聲聞藏菩薩藏。三者三藏。謂修多羅阿毗達磨毗那耶。四者四藏。謂加雜藏。五者五藏。謂加陀羅尼咒藏。一乘教義。並皆不同。所謂十藏。一信藏．二戒藏．三慚藏．四愧藏．五聞藏．六施藏．七慧藏．八正念藏．九持藏．十辯藏．問三藏之義根本據教。十藏之義通其教義。云何將十藏對三藏說。答三乘小乘據事分齊說。教即非義。一乘之義。以教為教。復以義為教。三乘義中。已有此義。何況一乘。此義如別章。
六無為章
六無為者。一虛空．二涅槃．三數緣滅．四非數緣滅．五十二緣起．六法界。問何故一乘無為乃同三乘數說。答此義甚深。同下數說。令人易信。廣在疏中。小乘及初教終教及圓教所說。無為空無相無愿寂靜離念滅不可說。如是等義。皆悉不同。諸乘相望。亦深淺闊狹不等。如六無為三無為三空八空乃至十八空等。一切法空。即是名數不同據故。亦不可會一。唯在頓教一門。一切有無皆同一相。所謂無相。余義如別章。
三界章
三界者。眾生果報分
【現代漢語翻譯】 現代漢語譯本 羅藏（經藏）。亦名修妒路（Sūtra，經）。亦名素怛纜（Sūtra，經）。二阿毗達磨藏（Abhidharma-piṭaka，論藏）。三毗尼藏（Vinaya-piṭaka，律藏）。二者二藏。謂聲聞藏緣覺藏。此名與三乘同。但義有別。小乘三藏體苦諦攝。三乘三藏體真實性攝。此三乘藏有五種。一者一藏。謂摩德勒伽藏（Mātṛka，本母藏）。二者二藏。謂聲聞藏菩薩藏。三者三藏。謂修多羅（Sūtra，經）、阿毗達磨（Abhidharma，論）、毗那耶（Vinaya，律）。四者四藏。謂加雜藏。五者五藏。謂加陀羅尼咒藏。一乘教義。並皆不同。所謂十藏。一信藏．二戒藏．三慚藏．四愧藏．五聞藏．六施藏．七慧藏．八正念藏．九持藏．十辯藏。問三藏之義根本據教。十藏之義通其教義。云何將十藏對三藏說。答三乘小乘據事分齊說。教即非義。一乘之義。以教為教。復以義為教。三乘義中。已有此義。何況一乘。此義如別章。
六無為章
六無為者。一虛空．二涅槃（Nirvāṇa，寂滅）。三數緣滅．四非數緣滅．五十二緣起．六法界。問何故一乘無為乃同三乘數說。答此義甚深。同下數說。令人易信。廣在疏中。小乘及初教終教及圓教所說。無為空無相無愿寂靜離念滅不可說。如是等義。皆悉不同。諸乘相望。亦深淺闊狹不等。如六無為三無為三空八空乃至十八空等。一切法空。即是名數不同據故。亦不可會一。唯在頓教一門。一切有無皆同一相。所謂無相。余義如別章。
三界章
三界者。眾生果報分
【English Translation】 English version The Dharma-piṭaka (collection of teachings). Also known as Sūtra (scriptures). Also known as Sutrāṇa (scriptures). Second, the Abhidharma-piṭaka (collection of philosophical treatises). Third, the Vinaya-piṭaka (collection of monastic rules). The two are the two piṭakas, namely the Śrāvakapiṭaka (collection for disciples) and the Pratyekabuddha-piṭaka (collection for solitary Buddhas). These names are common to the Three Vehicles, but their meanings differ. The Three Piṭakas of the Hīnayāna (Small Vehicle) are contained within the Truth of Suffering. The Three Piṭakas of the Three Vehicles are contained within the Truth of Reality. These Three Vehicle Piṭakas are of five kinds. First, one piṭaka, namely the Mātṛka-piṭaka (collection of matrices). Second, two piṭakas, namely the Śrāvakapiṭaka (collection for disciples) and the Bodhisattva-piṭaka (collection for Bodhisattvas). Third, three piṭakas, namely Sūtra (scriptures), Abhidharma (philosophical treatises), and Vinaya (monastic rules). Fourth, four piṭakas, namely the miscellaneous piṭaka. Fifth, five piṭakas, namely the dhāraṇī-mantra piṭaka (collection of spells and incantations). The teachings of the One Vehicle are all different. These are the so-called Ten Treasures: 1. Treasure of Faith, 2. Treasure of Precepts, 3. Treasure of Shame, 4. Treasure of Remorse, 5. Treasure of Learning, 6. Treasure of Giving, 7. Treasure of Wisdom, 8. Treasure of Right Mindfulness, 9. Treasure of Retention, 10. Treasure of Eloquence. Question: The meaning of the Three Piṭakas is fundamentally based on the teachings. The meaning of the Ten Treasures encompasses their teachings. How can the Ten Treasures be compared to the Three Piṭakas? Answer: The Three Vehicles and the Hīnayāna are explained according to the divisions of events. The teachings are not the meaning. The meaning of the One Vehicle takes the teachings as the teachings and also takes the meaning as the teachings. This meaning already exists in the meaning of the Three Vehicles, let alone the One Vehicle. This meaning is explained in a separate chapter.
Chapter on the Six Unconditioned Dharmas
The Six Unconditioned Dharmas are: 1. Space, 2. Nirvāṇa (liberation), 3. Cessation through deliberation, 4. Cessation without deliberation, 5. The Twelve Links of Dependent Origination, 6. The Dharmadhātu (realm of reality). Question: Why are the Unconditioned Dharmas of the One Vehicle enumerated in the same way as those of the Three Vehicles? Answer: This meaning is very profound. It is enumerated in the same way below to make it easier to believe. It is explained extensively in the commentary. The unconditioned, emptiness, non-form, non-desire, tranquility, detachment from thought, cessation, and inexpressibility spoken of in the Hīnayāna, the initial teaching, the final teaching, and the perfect teaching are all different. The depths and breadths of the various vehicles are also unequal. Such as the Six Unconditioned Dharmas, the Three Unconditioned Dharmas, the Three Emptinesses, the Eight Emptinesses, and even the Eighteen Emptinesses, etc. The emptiness of all dharmas is merely a difference in names and numbers, and therefore cannot be unified. It exists only in the Sudden Teaching. All existence and non-existence are of the same form, which is called non-form. The remaining meanings are explained in a separate chapter.
Chapter on the Three Realms
The Three Realms are the divisions of sentient beings' karmic rewards.
段依處。分齊有三。從阿鼻獄至他化天男女參居。多諸染欲。故曰欲界。從初禪梵天至阿迦膩吒天。並無女形。亦無慾染。宮殿高大。是色化生。故名色界。從無邊空處至非想非非想天。但有四心無色形質。故名無色界。於此三界。凡聖粗細出沒不同。有其四種。一者系業分段三界。二者不繫業分段三界。三者余習變易三界。四者不捨世間變易三界。問變易及不捨世間同無流法。因何在三界。答變易等身。為慈悲故在於世間。如涅槃經說。常樂我凈。能以大悲還入世間故在三界。此三界中。大分天位有二十八。欲界六。色界十八。離廣果天。出無想天。成十八。無色有四。此中義相名數粗細。並皆不同。當知。一乘三乘小乘等義。並皆差別。如華嚴經。四天王天。三十三天。夜摩天。兜率陀天。化樂天。他化自在天。梵天。梵身天。梵輔天。梵眷屬天。大梵天。光天。少光天。無量光天。光音天。凈天。少凈天。無量凈天。遍凈天。密身天。少密身天。無量密身天。密果天。此中不開無想天。不煩天。不熱天。善現天。善見天。色究竟天。空處天。識處天。無所有處天。非想非非想天。加其四天。總三十二天。又正法念經云。從阿鼻獄至非想天。于中粗細眾生。次第相疊間無空處據此因緣。一類眾生。即不可說其分齊
{ "translations": [ "現代漢語譯本：", "段依處，分齊有三。從阿鼻地獄（Avici Hell，八大地獄中最下層，無間地獄）到他化自在天（Paranimmita-vasavatti，欲界第六天），男女混居，多有染污的慾望，所以叫做欲界。從初禪梵天（Brahma Heaven，色界第一天）到阿迦膩吒天（Akanistha Heaven，色界最高天），都沒有女性的形體，也沒有慾望的染污，宮殿高大，是色界化生，所以叫做色界。從無邊空處天（Akasanantyayatana，無色界第一天）到非想非非想天（Naivasamjnanasamjnayatana，無色界最高天），只有四種心識而沒有色質形體，所以叫做無色界。在這三界中，凡夫和聖人，粗顯和細微，出離和沉沒各不相同，有四種情況：一是被業力束縛而有分段生死的眾生存在於三界；二是不被業力束縛而有分段生死的眾生存在於三界；三是還有習氣而有變易生死的眾生存在於三界；四是不捨棄世間而有變易生死的眾生存在於三界。", "問：變易生死和不捨世間，都沒有有漏之法，為什麼還在三界之中？", "答：變易生死等的化身，是爲了慈悲的緣故而存在於世間。如《涅槃經》（Nirvana Sutra）所說，常、樂、我、凈的涅槃境界，能以大悲心還入世間，所以存在於三界。", "在這三界中，大致的天界位置有二十八層。欲界有六層，色界有十八層，除去廣果天（Vrihatphala Heaven）和無想天（Asamjnika Heaven），剩下十八層。無色界有四層。這些天界的意義、相狀、名稱、數量、粗細，都各不相同。應當知道，一乘、三乘、小乘等的教義，也都有差別。如《華嚴經》（Avatamsaka Sutra）所說：四天王天（Caturmaharajika Heaven），三十三天（Trayastrimsa Heaven），夜摩天（Yama Heaven），兜率陀天（Tusita Heaven），化樂天（Nirmanarati Heaven），他化自在天（Paranirmita-vasavatti Heaven），梵天（Brahma Heaven），梵身天（Brahma-kayika Heaven），梵輔天（Brahma-purohita Heaven），梵眷屬天（Maha-brahma Heaven），大梵天（Maha-brahma Heaven），光天（Abhasvara Heaven），少光天（Parittabha Heaven），無量光天（Apramanabha Heaven），光音天（Abhasvara Heaven），凈天（Subhakrtsna Heaven），少凈天（Parittasubha Heaven），無量凈天（Apramanasubha Heaven），遍凈天（Subhakrtsna Heaven），密身天（Anabhraka Heaven），少密身天（Parittasubha Heaven），無量密身天（Apramanasubha Heaven），密果天（Vrihatphala Heaven）。這裡沒有列出無想天（Asamjnika Heaven），無煩天（Avriha Heaven），無熱天（Atapa Heaven），善現天（Sudrisa Heaven），善見天（Sudarshana Heaven），色究竟天（Akanistha Heaven），空處天（Akasanantyayatana Heaven），識處天（Vijnananantyayatana Heaven），無所有處天（Akincanyayatana Heaven），非想非非想天（Naivasamjnanasamjnayatana Heaven）。加上這四天，總共有三十二天。又《正法念處經》（Saddharma-smrtyupasthana Sutra）說，從阿鼻地獄到非想非非想天，其中粗細眾生，次第相疊，沒有空隙之處。根據這種因緣，一類眾生的分界，是不可說的。", "", "english_translations": [ "English version:", "The divisions of realms depend on three categories. From Avici Hell (the lowest level of the eight great hells, the hell of incessant suffering) to Paranimmita-vasavatti Heaven (the sixth heaven of the Desire Realm), males and females reside together, with many defiled desires, hence it is called the Desire Realm. From the first Dhyana Brahma Heaven (the first heaven of the Form Realm) to Akanistha Heaven (the highest heaven of the Form Realm), there are no female forms, nor any defiled desires. The palaces are tall and grand, and beings are born through transformation of form, hence it is called the Form Realm. From Akasanantyayatana (the first heaven of the Formless Realm) to Naivasamjnanasamjnayatana (the highest heaven of the Formless Realm), there are only four types of consciousness without material form, hence it is called the Formless Realm. Within these three realms, the differences between ordinary beings and sages, gross and subtle states, emergence and submersion, are varied. There are four types: first, beings bound by karma with segmented lives in the Three Realms; second, beings not bound by karma with segmented lives in the Three Realms; third, beings with residual habits and transformative lives in the Three Realms; fourth, beings who do not abandon the world with transformative lives in the Three Realms.", "Question: Transformative lives and those who do not abandon the world do not have defiled dharmas, so why are they still in the Three Realms?", "Answer: The transformed bodies of transformative lives, etc., remain in the world out of compassion. As the Nirvana Sutra says, the qualities of permanence, bliss, self, and purity (associated with Nirvana) enable one to re-enter the world with great compassion, hence they remain in the Three Realms.", "Within these Three Realms, the general positions of the heavens are twenty-eight. The Desire Realm has six, the Form Realm has eighteen, excluding Vrihatphala Heaven and Asamjnika Heaven, leaving eighteen. The Formless Realm has four. The meanings, characteristics, names, numbers, and degrees of subtlety of these heavens are all different. It should be understood that the teachings of the One Vehicle, Three Vehicles, and Small Vehicle also have differences. As the Avatamsaka Sutra says: Caturmaharajika Heaven, Trayastrimsa Heaven, Yama Heaven, Tusita Heaven, Nirmanarati Heaven, Paranirmita-vasavatti Heaven, Brahma Heaven, Brahma-kayika Heaven, Brahma-purohita Heaven, Maha-brahma Heaven, Abhasvara Heaven, Parittabha Heaven, Apramanabha Heaven, Abhasvara Heaven, Subhakrtsna Heaven, Parittasubha Heaven, Apramanasubha Heaven, Subhakrtsna Heaven, Anabhraka Heaven, Parittasubha Heaven, Apramanasubha Heaven, Vrihatphala Heaven. Here, Asamjnika Heaven, Avriha Heaven, Atapa Heaven, Sudrisa Heaven, Sudarshana Heaven, Akanistha Heaven, Akasanantyayatana Heaven, Vijnananantyayatana Heaven, Akincanyayatana Heaven, Naivasamjnanasamjnayatana Heaven are not listed. Adding these four heavens, there are a total of thirty-two heavens. Furthermore, the Saddharma-smrtyupasthana Sutra says that from Avici Hell to Naivasamjnanasamjnayatana, the gross and subtle beings within are stacked in order without any empty space. Based on this condition, the boundaries of one type of being are indescribable." ] }
。法華經云。此土常安穩。當知。三界內有粗細眾生。粗者見劫壞。細者常安穩。佛所以不同說。欲顯眾生界無盡。乃至因陀羅微細等義。並皆不同。小乘三界唯一同壞。初教三界其義即空。終教三界即如無分別。一乘三界所謂無盡無分別。余義如別章。
四辯章
無礙辯者。謂法無礙．義無礙．辭無礙．樂說無礙知名字智名法無礙。知義之智名義無礙。言音辯略名辭無礙。令他樂說無礙。通達無滯故名無礙。以後得智為體。若約小乘。四無礙辯。是其實慧。大乘初教其慧即空。若至終教其慧即如。若至圓教即四十無礙。如下經第九地中說。四無礙智。依十種差別。一依自相。二依同相。三依行相。四依說相。五依智相。六依無我慢相。七依小乘大乘相。八依菩薩地相。九依如來地相。十依作住持相。后五是凈相。此據教辨。若據實德。即普賢門中無盡辯也。余義如別章。
道品章
道品有三。一小乘道品。迴心亦同。二直進道品。謂但六波羅蜜。三一乘道品。謂無盡道品。小乘道品名。與迴心初教同。何以故。二處見修不別故。名雖不異。義即全別。小乘道品。唯在觀中。大乘道品。通其觀外。理智復別。小乘道品。為人無我智。迴心道品。為法無我智。問何故直進菩薩道品不與迴心同。
【現代漢語翻譯】 現代漢語譯本： 《法華經》中說：『此土常安穩。』應當知道，三界之內有粗細眾生。粗的眾生會見到劫壞，細的眾生則常處安穩。佛陀之所以說法不同，是爲了顯示眾生界是無盡的，乃至因陀羅（Indra，帝釋天）的微細等義，都各不相同。小乘認為三界唯一同壞。初教認為三界其義即空。終教認為三界即如，沒有分別。一乘認為三界是所謂的無盡無分別。其餘意義如其他章節所述。
四辯章
無礙辯才，指的是法無礙、義無礙、辭無礙、樂說無礙。知名字之智名為法無礙。知義理之智名為義無礙。言語簡練辯捷名為辭無礙。令他人樂於聽聞，說法無滯礙，所以名為無礙。以證得的后得智為體。如果從小乘來說，四無礙辯是其實慧。大乘初教認為這種智慧即空。如果到了終教，這種智慧即如。如果到了圓教，就是四十無礙，如下經第九地中所說。四無礙智，依據十種差別：一、依自相；二、依同相；三、依行相；四、依說相；五、依智相；六、依無我慢相；七、依小乘大乘相；八、依菩薩地相；九、依如來地相；十、依作住持相。后五種是清凈之相。這是根據教義來辨別的。如果根據實際功德，就是普賢法門中的無盡辯才。其餘意義如其他章節所述。
道品章
道品有三種：一、小乘道品，迴心（指回小向大的菩薩）也相同。二、直進道品，指但修六波羅蜜（Six Pāramitās，佈施、持戒、忍辱、精進、禪定、智慧）。三、一乘道品，指無盡道品。小乘道品的名稱，與迴心初教相同。為什麼呢？因為二者在見解和修行上沒有區別。名稱雖然沒有不同，意義卻完全不同。小乘道品，只在觀想之中。大乘道品，貫通觀想之外。理智又有所區別。小乘道品，是為人無我智。迴心道品，是為法無我智。問：為什麼直進菩薩的道品不與迴心相同？
【English Translation】 English version: The Lotus Sutra says: 'This land is always peaceful.' It should be known that within the Three Realms, there are coarse and subtle beings. Coarse beings see the destruction of the kalpa, while subtle beings are always in peace. The reason why the Buddha speaks differently is to reveal that the realm of beings is inexhaustible, even the subtle meanings of Indra (the lord of gods), are all different. The Hinayana believes that the Three Realms are uniquely destroyed together. The initial teachings consider the meaning of the Three Realms to be empty. The final teachings consider the Three Realms to be suchness, without distinction. The One Vehicle considers the Three Realms to be the so-called inexhaustible and without distinction. The remaining meanings are as described in other chapters.
Chapter on the Four Eloquences
Unobstructed eloquence refers to eloquence in Dharma, eloquence in meaning, eloquence in expression, and eloquence in joyful speaking. The wisdom of knowing names is called eloquence in Dharma. The wisdom of knowing meaning is called eloquence in meaning. Concise and quick-witted speech is called eloquence in expression. Causing others to be happy to listen, speaking without hindrance, is therefore called unobstructed. It takes the subsequently attained wisdom as its substance. If according to the Hinayana, the four unobstructed eloquences are its actual wisdom. The initial teachings of the Mahayana consider this wisdom to be empty. If it reaches the final teachings, this wisdom is suchness. If it reaches the perfect teachings, it is the forty unobstructed eloquences, as described in the ninth ground in the following sutra. The four unobstructed wisdoms are based on ten kinds of differences: 1. based on self-nature; 2. based on common nature; 3. based on the aspect of practice; 4. based on the aspect of speaking; 5. based on the aspect of wisdom; 6. based on the aspect of no-ego pride; 7. based on the aspect of Hinayana and Mahayana; 8. based on the ground of Bodhisattvas; 9. based on the ground of Tathagatas; 10. based on the aspect of making and maintaining. The latter five are pure aspects. This is distinguished according to the teachings. If according to actual virtue, it is the inexhaustible eloquence in the Samantabhadra (Universal Worthy Bodhisattva) Dharma-door. The remaining meanings are as described in other chapters.
Chapter on the Factors of Enlightenment
There are three kinds of factors of enlightenment: 1. Hinayana factors of enlightenment, which are the same for those who turn their minds (referring to Bodhisattvas who turn from the Hinayana to the Mahayana). 2. Direct advancement factors of enlightenment, referring to only cultivating the Six Pāramitās (Generosity, Morality, Patience, Diligence, Concentration, and Wisdom). 3. One Vehicle factors of enlightenment, referring to the inexhaustible factors of enlightenment. The name of the Hinayana factors of enlightenment is the same as the initial teachings for those who turn their minds. Why? Because there is no difference in view and practice in the two places. Although the names are not different, the meanings are completely different. The Hinayana factors of enlightenment are only in contemplation. The Mahayana factors of enlightenment pervade outside of contemplation. Reason and wisdom are also different. The Hinayana factors of enlightenment are the wisdom of no-self of persons. The factors of enlightenment for those who turn their minds are the wisdom of no-self of phenomena. Question: Why are the factors of enlightenment of the direct advancement Bodhisattvas not the same as those who turn their minds?
答迴心道品。為引愚法小乘故。名同小乘。直進菩薩。若同小乘分別更增。于理不便故省之耳。道品者。初四念處。謂身受心法。四正勤者。謂未生之惡。方便令不生。已生之惡。方便令斷。未生之善。方便令生。已生之善。方便令增長。四如意者。謂欲定．精進定．念定．慧定。五根者。謂信根．精進根．念根．定根．慧根。五力者。謂信力．精進力．念力．定力．慧力。七覺者。擇法覺支．精進覺支．喜覺支．猗覺支．舍覺支．念覺支．定覺支。八正道者。謂正見正思惟正語正業正命正精進正念正定。體歸於十。謂凈信精進念智慧及喜猗覺品相應舍思戒三摩提。信分為二。謂信根信力。精進分八。謂四正勤為四精進根。精進力。精進覺支。正精進。念分為四。謂念根念力念覺支正念。智慧分八。四念處為四。慧根慧力擇法覺支正見。喜為喜覺支。猗為猗覺支。舍為舍覺支。思是覺數。謂正思惟。戒分為三。謂正語正業正命。三摩提是定。定分為八。謂如意為四。定根定力定覺支正定。盡無生智是菩提。隨順彼法。勢用勝故名助道。亦可。大乘助道當法而成。不以十義相攝。何以故。緣起各別故。直進菩薩。用六波羅蜜以為道品。六行至果名波羅密。六行助果名為道品。直進與迴心。俱異於聲聞。何以故。道品即空
【現代漢語翻譯】 現代漢語譯本： 答：這是關於迴心道品（指從二乘轉向大乘的修行方法）。爲了引導那些修習愚法小乘（指智慧不足的小乘）的修行者，所以名稱上與小乘相同。對於直進菩薩（指直接修習大乘的菩薩）來說，如果像小乘那樣進行分別，反而會增加困擾，因此省略了那些繁瑣的分別。道品（指修道的品目）包括： 最初的四念處（satipatthanas）：即觀身、觀受、觀心、觀法。 四正勤（sammappadhana）：對於未生之惡，想方設法使它不生；對於已生之惡，想方設法使它斷除；對於未生之善，想方設法使它生起；對於已生之善，想方設法使它增長。 四如意足（iddhipada）：即欲定（chandasamadhi）、精進定（viriyasamadhi）、念定（cittasamadhi）、慧定（vimamsasamadhi）。 五根（indriya）：即信根（saddha）、精進根（viriya）、念根（sati）、定根（samadhi）、慧根（panna）。 五力（bala）：即信力（saddha）、精進力（viriya）、念力（sati）、定力（samadhi）、慧力（panna）。 七覺支（bojjhanga）：擇法覺支（dhammavicaya）、精進覺支（viriya）、喜覺支（piti）、猗覺支（passaddhi）、舍覺支（upekkha）、念覺支（sati）、定覺支（samadhi）。 八正道（ariyamagga）：即正見（samma ditthi）、正思惟（samma sankappa）、正語（samma vaca）、正業（samma kammanta）、正命（samma ajiva）、正精進（samma vayama）、正念（samma sati）、正定（samma samadhi）。 它們的體性可以歸納為十個方面：即凈信、精進、念、智慧，以及與喜覺支、猗覺支相應的舍、思、戒、三摩提（samadhi）。 信可以分為兩種：即信根和信力。 精進可以分為八種：即四正勤（作為四種）、精進根、精進力、精進覺支、正精進。 念可以分為四種：即念根、念力、念覺支、正念。 智慧可以分為八種：即四念處（作為四種）、慧根、慧力、擇法覺支、正見。 喜即喜覺支。 猗即猗覺支。 舍即舍覺支。 思是覺悟的要素，即正思惟。 戒可以分為三種：即正語、正業、正命。 三摩提就是定，定可以分為八種：即四如意足（作為四種）、定根、定力、定覺支、正定。 盡無生智（anuppada-khaya-nana）是菩提（bodhi）。隨順於菩提的法，因為其勢用殊勝，所以稱為助道。也可以這樣理解。 大乘的助道是依法而成就的，不以這十個方面來概括。為什麼呢？因為緣起（paticcasamuppada）各不相同。直進菩薩用六波羅蜜（paramita）作為道品。六行（指六波羅蜜的修行）直至證果，稱為波羅蜜；六行輔助證果，稱為道品。直進菩薩與迴心菩薩都不同於聲聞（savaka）。為什麼呢？因為道品即是空性（sunyata）。
【English Translation】 English version: Answer: This concerns the 'Turning-the-Mind' Path Factors (referring to the practice of turning from the Two Vehicles to the Mahayana). For the sake of guiding those who practice the 'foolish' Small Vehicle (referring to the Hinayana with insufficient wisdom), the name is the same as the Small Vehicle. For the 'Direct-Advancing' Bodhisattvas (referring to Bodhisattvas who directly practice the Mahayana), if they were to make distinctions like the Small Vehicle, it would only increase confusion. Therefore, those tedious distinctions are omitted. The Path Factors (referring to the categories of practice on the path) include: The initial Four Foundations of Mindfulness (satipatthanas): namely, mindfulness of body, feelings, mind, and phenomena. The Four Right Exertions (sammappadhana): For unarisen evil, strive to prevent it from arising; for arisen evil, strive to eliminate it; for unarisen good, strive to bring it into being; for arisen good, strive to increase it. The Four Bases of Success (iddhipada): namely, concentration of desire (chandasamadhi), concentration of effort (viriyasamadhi), concentration of mind (cittasamadhi), concentration of investigation (vimamsasamadhi). The Five Roots (indriya): namely, the root of faith (saddha), the root of effort (viriya), the root of mindfulness (sati), the root of concentration (samadhi), and the root of wisdom (panna). The Five Powers (bala): namely, the power of faith (saddha), the power of effort (viriya), the power of mindfulness (sati), the power of concentration (samadhi), and the power of wisdom (panna). The Seven Factors of Enlightenment (bojjhanga): investigation of phenomena (dhammavicaya), effort (viriya), joy (piti), tranquility (passaddhi), equanimity (upekkha), mindfulness (sati), and concentration (samadhi). The Eightfold Noble Path (ariyamagga): namely, right view (samma ditthi), right thought (samma sankappa), right speech (samma vaca), right action (samma kammanta), right livelihood (samma ajiva), right effort (samma vayama), right mindfulness (samma sati), and right concentration (samma samadhi). Their essence can be summarized into ten aspects: namely, pure faith, effort, mindfulness, wisdom, and equanimity, thought, precepts, and concentration (samadhi) corresponding to the factors of joy and tranquility. Faith can be divided into two: namely, the root of faith and the power of faith. Effort can be divided into eight: namely, the Four Right Exertions (as four), the root of effort, the power of effort, the factor of effort, and right effort. Mindfulness can be divided into four: namely, the root of mindfulness, the power of mindfulness, the factor of mindfulness, and right mindfulness. Wisdom can be divided into eight: namely, the Four Foundations of Mindfulness (as four), the root of wisdom, the power of wisdom, the factor of investigation, and right view. Joy is the factor of joy. Tranquility is the factor of tranquility. Equanimity is the factor of equanimity. Thought is an element of enlightenment, namely, right thought. Precepts can be divided into three: namely, right speech, right action, and right livelihood. Samadhi is concentration, and concentration can be divided into eight: namely, the Four Bases of Success (as four), the root of concentration, the power of concentration, the factor of concentration, and right concentration. The knowledge of the cessation of rebirth (anuppada-khaya-nana) is Bodhi (bodhi). The Dharma that accords with Bodhi, because its power and function are supreme, is called the 'aids to the path'. It can also be understood this way. The aids to the path in the Mahayana are accomplished according to the Dharma and are not encompassed by these ten aspects. Why? Because the dependent origination (paticcasamuppada) is different in each case. The 'Direct-Advancing' Bodhisattvas use the Six Perfections (paramita) as the path factors. The six practices (referring to the practice of the Six Perfections) up to the attainment of the fruit are called Perfections; the six practices that aid in the attainment of the fruit are called path factors. The 'Direct-Advancing' Bodhisattvas and the 'Turning-the-Mind' Bodhisattvas are both different from the Sravakas (savaka). Why? Because the path factors are emptiness (sunyata).
故。終教即如。一乘道品。如經下文離世間品二千答者是。所以知之。由離世間重問行法。復經文中義。義皆有勸進之辭。既普賢願行。廣大無邊。道品亦不得少。義歸於此。廣如別章。
十二部經章
一修多羅者。此方名線。亦名契經。亦名涌泉。祇夜經者。此云重頌經。伽陀者。此云不重頌經。和伽羅那者。此云受記經。憂陀那者。此云無問自說經。尼陀那者。此云因緣經。阿波陀那者。此云譬喻經。伊帝日多伽。此云本事經。阇陀伽者。此云本生經毗佛略者。此云方廣經。亦名方等經。阿浮陀達摩者。此云未曾有經。憂婆提舍者。此云論義經。經以五法為體。謂音聲名味句偈。問云。造者為偈體。偈用句為造者。只有四法。何故今云五法為體。答若據小乘。即無別偈。以造者為體。只有四法。今據大乘。隨異緣別理亦非一故。得隨事以五法為體。若愚法小乘。即據教實入苦諦攝。何以故。貴無我理故。毀其事教。大乘初教。即是空義。是真實性。何以故。會事入理故。與理善為因緣故。若終教義。一切是真如。若一乘無盡教。即無盡也。非謂十二。余義如別章。
第五會明十回向章
十回曏者。一救護一切眾生離眾生相迴向。二不壞迴向。三等一切佛迴向。四至一切處迴向。五無盡功
【現代漢語翻譯】 因此，最終的教義就像一乘（Ekayana，唯一乘載）的道品（Bodhipakkhiya-dhammas，菩提分法）。正如《離世間品》中二千問答所說的那樣。為什麼這樣說呢？因為《離世間品》中重複詢問修行的方法，而且經文中的意義，都包含勸勉精進的言辭。既然普賢（Samantabhadra）的願行廣大無邊，那麼道品也不能少。意義歸結於此，詳細內容見其他章節。
十二部經章
一、修多羅（Sutra）：在這裡被稱為『線』，也稱為『契經』，又名『涌泉』。祇夜經（Geya）：這裡稱為『重頌經』。伽陀（Gatha）：這裡稱為『不重頌經』。和伽羅那（Vyakarana）：這裡稱為『受記經』。憂陀那（Udana）：這裡稱為『無問自說經』。尼陀那（Nidana）：這裡稱為『因緣經』。阿波陀那（Avadana）：這裡稱為『譬喻經』。伊帝日多伽（Itivrttaka）：這裡稱為『本事經』。阇陀伽（Jataka）：這裡稱為『本生經』。毗佛略（Vaipulya）：這裡稱為『方廣經』，也稱為『方等經』。阿浮陀達摩（Adbhuta-dharma）：這裡稱為『未曾有經』。憂婆提舍（Upadesa）：這裡稱為『論義經』。經典以五法為體，即音聲、名、味、句、偈。有人問：『造者』（作者）是偈的本體，偈用句作為『造者』，只有四法，為什麼現在說五法為體？回答：如果按照小乘（Hinayana），就沒有單獨的偈，以『造者』為體，只有四法。現在按照大乘（Mahayana），隨著不同的因緣，道理也不是唯一的，所以可以根據情況以五法為體。如果愚昧於法的小乘，就根據教義實際進入苦諦（Dukkha Satya）的範疇。為什麼呢？因為重視無我（Anatta）的道理，所以毀壞了事教。大乘的初教，就是空義（Sunyata），是真實性。為什麼呢？因為會合事相進入理體，與理善巧地作為因緣。如果是終教的意義，一切都是真如（Tathata）。如果是一乘無盡教，那就是無盡的。並非只有十二部經，其他意義見其他章節。
第五會 明十回向章
十回向（Parinamanas）：一、救護一切眾生離眾生相迴向。二、不壞迴向。三、等一切佛迴向。四、至一切處迴向。五、無盡功德藏迴向。
【English Translation】 Therefore, the ultimate teaching is like the Bodhipakkhiya-dhammas (qualities conducive to enlightenment) of the Ekayana (One Vehicle). As it is in the two thousand questions and answers in the chapter 'Leaving the World'. How is this known? Because in 'Leaving the World' the method of practice is repeatedly asked, and the meaning in the scriptures all contains words of encouragement. Since the vows and practices of Samantabhadra (Universal Worthy) are vast and boundless, the Bodhipakkhiya-dhammas cannot be few. The meaning comes down to this, and the details are in other chapters.
Chapter on the Twelve Divisions of Scriptures
- Sutra: Here it is called 'thread', also called 'agreement scripture', also called '湧泉(yong quan)'. Geya: Here it is called 'repeated verse scripture'. Gatha: Here it is called 'non-repeated verse scripture'. Vyakarana: Here it is called 'prophecy scripture'. Udana: Here it is called 'scripture spoken without being asked'. Nidana: Here it is called 'causation scripture'. Avadana: Here it is called 'parable scripture'. Itivrttaka: Here it is called 'story of events scripture'. Jataka: Here it is called 'birth story scripture'. Vaipulya: Here it is called 'extensive scripture', also called 'equal scripture'. Adbhuta-dharma: Here it is called 'unprecedented scripture'. Upadesa: Here it is called 'treatise scripture'. The scriptures take five dharmas as their substance, namely sound, name, taste, sentence, and verse. Someone asks: 'The maker' (author) is the substance of the verse, and the verse uses sentences as the 'maker', there are only four dharmas, why is it now said that five dharmas are the substance? Answer: If according to the Hinayana (Small Vehicle), there is no separate verse, and the 'maker' is the substance, there are only four dharmas. Now according to the Mahayana (Great Vehicle), with different causes and conditions, the principle is not unique, so it can be based on the situation with five dharmas as the substance. If the Hinayana is ignorant of the Dharma, it actually enters the category of Dukkha Satya (Truth of Suffering) according to the teachings. Why? Because it values the principle of Anatta (non-self), so it destroys the teachings of events. The initial teaching of Mahayana is the meaning of Sunyata (emptiness), which is the true nature. Why? Because it combines phenomena into the principle, and skillfully uses the principle as a cause and condition. If it is the meaning of the final teaching, everything is Tathata (suchness). If it is the endless teaching of the Ekayana, then it is endless. It is not only twelve scriptures, other meanings are in other chapters.
Fifth Assembly Chapter on Clarifying the Ten Transferences
The Ten Transferences (Parinamanas): 1. Transferring the merit of saving all sentient beings away from the appearance of sentient beings. 2. Non-deteriorating transference. 3. Transferring the merit to be equal to all Buddhas. 4. Transferring the merit to reach all places. 5. Transferring the merit to the inexhaustible treasury of merit.
德藏迴向。六隨順平等善根迴向。七隨順等觀一切眾生迴向。八如相迴向。九無縛無著解脫迴向。十法界無量回向。迴向者。是何義。無迴向是迴向。迴向有三義。一回向實際。二回向無上菩提。三迴向眾生。此三義中。識舊法故迴向。非今回與故迴向。何以故。實際有二義。一菩薩所修行法。從真如流。先是如法。二菩薩所修為顯本性。即是本性道具如。既本有具亦非新迴向。菩提亦有二種。一菩薩所行從果德智流。所有人法即從果德。二能成果具即入助道。復從果德。三迴向眾生亦有二義。一菩薩成就所有人法。並眾生所與。何以故。若無眾生即不成故。故即是眾生物。二菩薩成就人法。行德與眾生為道具。即屬眾生故非新迴向。迴向者智也。此義通三乘。初教即空。終教即如。一乘教所目。及是一乘趣向方便。又十數者。即顯無量故。入一乘攝。余義如別章。
第五會依其五教明順善法數義
雲集說偈品初法數處釋。夫法數者。自性故名法。軌則故名法。亦對意故名法。數者法數也。所有理事。對緣發起。在俗數中故名數也。欲知分齊。略有五重。即是五乘人所軌教也。其初分齊者。如維摩經云。有厭欣二門。初厭門者。是身無常無疆無力無堅速朽之法。不可信也。為苦為惱。眾病所集。諸仁者如
【現代漢語翻譯】 現代漢語譯本 德藏迴向（將功德迴向于德行寶藏）。六隨順平等善根迴向（將隨順平等的善根迴向）。七隨順等觀一切眾生迴向（將隨順平等地看待一切眾生的功德迴向）。八如相迴向（將如實之相的功德迴向）。九無縛無著解脫迴向（將無束縛、無執著的解脫功德迴向）。十法界無量回向（將功德迴向于無量法界）。
迴向者，是什麼意思？無迴向才是真正的迴向。迴向有三重含義：一是迴向實際（真如實相），二是迴向無上菩提（無上智慧），三是迴向眾生。在這三重含義中，因為認識到舊有的法而回向，不是因為現在才給予而回向。為什麼呢？實際有兩重含義：一是菩薩所修行的法，從真如流出，本來就是如法（符合真如之法）。二是菩薩所修的行為是爲了顯現本性，本性本來就具備這些，既然本來就具備，也就不是新迴向的。
菩提也有兩種：一是菩薩所行是從果德之智流出，所有的人法都從果德而來。二是能成就果德的工具，即是進入助道，也是從果德而來。三是迴向眾生也有兩重含義：一是菩薩成就的所有人法，都與眾生有關。為什麼呢？如果沒有眾生，菩薩就無法成就，所以這些本來就是屬於眾生的。二是菩薩成就的人法，其功德與眾生共享，作為眾生的工具，本來就屬於眾生，所以不是新迴向的。
迴向是智慧。這個道理貫通三乘（聲聞乘、緣覺乘、菩薩乘）。初教（小乘教）講空，終教（大乘教）講如（真如）。一乘教所指向的，就是一乘的趨向方便。另外，十這個數字，是用來顯示無量的，所以歸入一乘的範疇。其餘的含義在別的章節里有詳細解釋。
第五會 依據五教闡明隨順善法數目的意義
雲集說偈品中，最初的法數之處的解釋。所謂法數，自性叫做「法」，軌則叫做「法」，與意念相對也叫做「法」。「數」是法數，所有的理和事，都是針對因緣而生起的，存在於世俗的計數之中，所以叫做「數」。想要知道它的界限，大概有五重，也就是五乘人所遵循的教導。最初的界限，就像《維摩經》里說的，有厭離和欣樂兩扇門。最初的厭離之門，是說身體是無常、沒有邊際、沒有力量、不堅固、迅速朽壞的，不可信賴。是痛苦和煩惱的集合，是各種疾病聚集的地方。各位仁者，就像...
【English Translation】 English version Merit Dedication to the Treasure of Virtue. Sixth, Dedication of Roots of Goodness in Accordance with Equality. Seventh, Dedication of Equally Viewing All Sentient Beings in Accordance. Eighth, Dedication of Suchness. Ninth, Dedication of Liberation Without Bondage or Attachment. Tenth, Dedication of the Boundless Dharma Realm.
What is the meaning of 'dedication'? Non-dedication is true dedication. Dedication has three meanings: first, dedication to actuality (Suchness); second, dedication to unsurpassed Bodhi (supreme wisdom); and third, dedication to sentient beings. Within these three meanings, dedication arises from recognizing the old Dharma, not from newly giving. Why? Actuality has two meanings: first, the Dharma practiced by Bodhisattvas flows from Suchness, and is inherently in accordance with Dharma. Second, the actions of Bodhisattvas are to reveal the inherent nature, which is originally complete. Since it is originally complete, it is not a new dedication.
Bodhi also has two aspects: first, the practice of Bodhisattvas flows from the wisdom of the fruit of virtue, and all phenomena arise from the fruit of virtue. Second, the means to achieve the fruit of virtue, which is entering the path of assistance, also arises from the fruit of virtue. Third, dedication to sentient beings also has two meanings: first, all the phenomena achieved by Bodhisattvas are related to sentient beings. Why? Without sentient beings, Bodhisattvas cannot achieve enlightenment, so these inherently belong to sentient beings. Second, the virtues and practices achieved by Bodhisattvas are shared with sentient beings as tools, and inherently belong to sentient beings, so it is not a new dedication.
Dedication is wisdom. This principle pervades the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The initial teaching (Hīnayāna) speaks of emptiness, while the final teaching (Mahāyāna) speaks of Suchness. What the One Vehicle teaching points to is the expedient means of approaching the One Vehicle. Furthermore, the number ten is used to signify the immeasurable, so it is included within the scope of the One Vehicle. The remaining meanings are explained in detail in other chapters.
Fifth Assembly: Explaining the Meaning of the Number of Virtuous Dharmas in Accordance with the Five Teachings
Explanation of the initial Dharma number in the 'Cloud Gathering and Verse Saying' chapter. As for Dharma numbers, self-nature is called 'Dharma', rules are called 'Dharma', and that which opposes intention is also called 'Dharma'. 'Number' is the number of Dharmas. All principles and matters arise in response to conditions and exist within the conventional counting of the world, so they are called 'numbers'. If you want to know its boundaries, there are roughly five levels, which are the teachings followed by people of the Five Vehicles. The initial boundary, as stated in the Vimalakīrti Sūtra, has two gates: aversion and joy. The initial gate of aversion is that the body is impermanent, without boundaries, without strength, not solid, and quickly decaying, and cannot be trusted. It is a collection of suffering and affliction, a gathering place for various diseases. Benevolent ones, like...
此身。明智者所不怗。是身如聚沫不可撮摩。是身如泡不得久立。是身如焰從渴愛生。是身如芭蕉中無有堅。是身如幻從顛倒起。是身如夢為虛妄見。是身如影從業緣現。是身如響屬諸因緣。是身如浮雲須臾變滅。是身如電唸唸不住。是身無主為如地。是身無我為如火。是身無壽為如風。是身無人為如水。是身不實四大為家。是身為空離我我所。是身無知如草木瓦礫。是身無作風力所轉。是身不凈穢惡充滿。是身為虛偽。雖假以澡浴衣食。必歸磨滅。是身為災百一病惱。是身如丘井。為老所逼。是身無定。為要當死。是身如毒蛇如怨賊如空聚。陰界諸入所共合成。諸仁者此可患厭。二欣門者。當樂佛身。所以者何。佛身者即法身也。從無量功德智慧生。從戒定慧解脫解脫知見生。從慈悲喜捨生。從佈施持戒忍辱柔和勤行精進禪定解脫三昧多聞智慧諸波羅蜜生。從方便生。從六通生。從三明生。從三十七道品生。從止觀生。從十力四無所畏十八不共法生。從斷一切不善法集一切善法生。從真實生。從不放逸生。從如是等無量清凈法。生如來身。諸仁者。欲得佛身斷一切眾生病者。當發阿耨多羅三藐三菩提心。此教義當人天厭欣二境。乃至梵世亦入此教。若約分齊。義當趣向聲聞方便及初教之初等。其義分齊。當一切法空
唯有名。名有二種。一分別名。二思惟名。由二種名。建立一切法。當知。陰入界等一切法。依初教初。如是建立。人天邪善根不入此教。又依愚法小乘。聲聞緣覺。依分別遍計性。立其法數。所有世間出世間名數分齊。並如毗曇婆沙所定評正義者即是。正法數諸部執。所顯法相分齊者。即入從小乘。由同分別遍計故。不入大乘攝。但是名數並是諸境。仍與正小乘。作迴心向大乘方便。宜可準知。此即當五乘之中聲聞緣覺二乘法數分齊也。又第四大乘教者。依維摩經。法無眾生。離眾生垢故。法無有我。離我垢故。法無壽命。離生死故。法無有人。前後際斷故。法常寂然。滅諸相故。法離於相。無所緣故。法無名字。言語斷故。法無有說。離覺觀故。法無形相。如虛空故。法無戲論。畢竟空故。法無我所。離我所故。法無分別。離諸識故。法無有比。無相待故。法不屬因。不在緣故。法同法性。入諸法故。法隨於如。無所隨故。法住實際。諸邊不動故。法無動搖。不依六塵故。法無去來。常不住故。法順空隨無相應無作。法離好醜。法無生滅。法無所歸。法過眼耳鼻舌身心。法無高下。法常住不動。法離一切諸所觀行。準蘊一門界入一切諸法。並皆如此。其相即空。若無如實空。即一切法不成。何以故。由即空故。其
【現代漢語翻譯】 現代漢語譯本 唯有名，名有兩種：一是分別名，二是思惟名。由於這兩種名，才建立起一切法。應當知道，陰、入、界等一切法，依據最初的教義，就是這樣建立的。人、天、邪見、善根不屬於這種教義。 又依據愚法小乘，聲聞、緣覺，依據分別遍計性（認為事物是虛妄分別所產生的），建立他們的法數。所有世間和出世間的名數分際，都如同《毗曇》、《婆沙》所確定的評判正義一樣。這些正法數以及各部派所執持、所顯現的法相分際，都屬於小乘，因為它們同樣是分別遍計，所以不屬於大乘所攝。但這些名數都是諸境，仍然可以作為正小乘修行者回心向大乘的方便，應該明白這一點。這就是五乘之中聲聞、緣覺二乘的法數分際。 又第四大乘教義，依據《維摩經》：法無眾生，因為遠離了眾生的垢染；法無有我，因為遠離了我執的垢染；法無壽命，因為遠離了生死；法無人，因為前後際斷絕；法常寂然，因為滅除了一切相；法離於相，因為沒有所緣；法無名字，因為言語斷絕；法無有說，因為遠離了覺觀；法無形相，如同虛空；法無戲論，因為畢竟空；法無我所，因為遠離了我所執；法無分別，因為遠離了諸識；法無有比，因為沒有相待；法不屬因，不在緣；法同法性，進入諸法；法隨於如，沒有所隨；法住實際，諸邊不動；法無動搖，不依六塵；法無去來，常不住；法順空，隨無相，應無作；法離好醜；法無生滅；法無所歸；法超越眼、耳、鼻、舌、身、心；法無高下；法常住不動；法遠離一切諸所觀行。準照蘊、界、入一切諸法，都應如此。其相即是空。如果沒有如實空，那麼一切法都不能成立。為什麼呢？因為即是空，所以...
【English Translation】 English version There is only name. Name has two types: one is the name of discrimination (Vikalpa-nāma), and the other is the name of thought (Samjñā-nāma). Due to these two types of names, all dharmas are established. It should be known that all dharmas such as Skandhas (aggregates), Āyatanas (sense bases), and Dhātus (elements) are established in this way according to the initial teaching. People, Devas (gods), heretical views, and roots of goodness do not belong to this teaching. Furthermore, according to the Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas) of the Hīnayāna (Small Vehicle) who adhere to the doctrine of 'Parikalpita-svabhāva' (the nature of conceptual imputation, believing that things are produced by false discriminations), their Dharma numbers are established. All worldly and supramundane names and their limits are just as the correct judgments determined by the Abhidharma and Vibhāṣā. These correct Dharma numbers and the limits of Dharma characteristics upheld and manifested by various schools belong to the Hīnayāna, because they are also based on conceptual imputation, and therefore are not included in the Mahāyāna (Great Vehicle). However, these names are all objects, and can still serve as a means for practitioners of the correct Hīnayāna to turn their minds towards the Mahāyāna. This should be understood accordingly. This is the demarcation of the Dharma numbers of the Śrāvaka and Pratyekabuddha vehicles among the Five Vehicles. Moreover, the fourth teaching of the Mahāyāna, according to the Vimalakīrti Nirdeśa Sūtra: Dharma has no sentient beings (Sattva), because it is free from the defilements of sentient beings; Dharma has no self (Ātman), because it is free from the defilements of self-attachment; Dharma has no life (Jīva), because it is free from birth and death; Dharma has no person (Pudgala), because the past and future limits are cut off; Dharma is always tranquil (Śānta), because it extinguishes all characteristics (Lakṣaṇa); Dharma is free from characteristics, because it has no object of perception (Ālambana); Dharma has no name, because language is cut off; Dharma has no speech, because it is free from perception and observation (Vitarka-vicāra); Dharma has no form (Rūpa), like space (Ākāśa); Dharma has no conceptual proliferation (Prapañca), because it is ultimately empty (Śūnya); Dharma has no mine (Mama), because it is free from the attachment to 'mine'; Dharma has no discrimination (Vikalpa), because it is free from all consciousnesses (Vijñāna); Dharma has no comparison, because there is no mutual dependence; Dharma does not belong to cause (Hetu), nor is it in condition (Pratyaya); Dharma is the same as Dharma-nature (Dharmatā), entering all dharmas; Dharma follows Suchness (Tathatā), not following anything; Dharma abides in Reality (Bhūtatathatā), the edges are unmoving; Dharma is unwavering, not relying on the six sense objects (Ṣaḍviṣaya); Dharma has no coming or going, constantly not abiding; Dharma accords with emptiness (Śūnyatā), follows non-characteristic (Animitta), corresponds to non-action (Apranihita); Dharma is free from good and bad; Dharma has no birth or death; Dharma has nowhere to return; Dharma transcends the eye, ear, nose, tongue, body, and mind; Dharma has no high or low; Dharma is constantly abiding and unmoving; Dharma is free from all objects of contemplation and practice. According to the aggregates, sense bases, and elements, all dharmas should be like this. Their characteristic is emptiness. If there is no true emptiness, then all dharmas cannot be established. Why? Because it is emptiness, therefore...
義分齊。當初教終。欲說法時。亦有儀式。夫說法者。如說色門。色以礙為義。礙義即空。何以故。礙義即遍計分別故。又因緣礙義。即無分別故。故說法時。無說無示。其聽法者。無聞無得。譬如幻士為幻人說法。當建是意而為說法。當了眾生根有利鈍。善於知見無所掛礙。以大悲心贊于大乘。念報佛恩不斷三寶。然後說法。說者即空說是不斷三寶。余皆準此。又維摩經云。彌勒當令此諸天子舍于分別菩提之見。所以者何。菩提者。不可以身得。不可以心得。寂滅是菩提。滅諸相故。不觀是菩提。離諸緣故。不行是菩提。無憶念故。斷是菩提。舍諸見故。離是菩提。離諸妄想故。障是菩提。障諸愿故。不入是菩提。無貪著故。順是菩提。順於如故。住是菩提。住法性故。至是菩提。至實際故。不二是菩提。離意法故。等是菩提等虛空故。無為是菩提。無生住滅故。智是菩提。了眾生心行故。不會是菩提。諸入不會故。不合是菩提。離煩惱習故。無處是菩提。無形色故。假名是菩提。名字空故。如化是菩提。無取捨故。無亂是菩提。常自靜故。善寂是菩提。性清凈故。無取是菩提。離攀緣故。無異是菩提。諸法平等故。無比是菩提。無可喻故。微妙是菩提。諸法難知故。何以故。為一切法皆如也。故據此分齊。義當終
【現代漢語翻譯】 現代漢語譯本 義理的區分到此為止。當初教義講完，想要說法的時候，也有一定的儀式。所謂說法的人，例如解說『色』（Rupa）的法門，『色』以『礙』為義。『礙』的意義就是『空』（Sunyata）。為什麼呢？因為『礙』的意義就是遍計所執性（Parikalpita）。又因為因緣而產生的『礙』的意義，就是無分別智（Avikalpa）。所以說法的時候，要做到無說無示，聽法的人，要做到無聞無得。譬如幻術師為幻化出來的人說法，應當建立這樣的意念而為說法。應當瞭解眾生的根器有利有鈍，善於知見而無所掛礙，以大悲心讚歎大乘佛法，念報佛恩，不斷絕三寶（Triratna），然後才開始說法。說法者即是空性，說是不斷絕三寶。其餘情況都可依此類推。還有《維摩詰經》上說，彌勒（Maitreya）啊，應當讓這些天子捨棄對於菩提（Bodhi）的分別之見。為什麼呢？菩提，不可以身體得到，不可以心得到。寂滅就是菩提，因為滅除一切相的緣故。不觀就是菩提，因為遠離一切因緣的緣故。不行就是菩提，因為沒有憶念的緣故。斷就是菩提，因為捨棄一切見解的緣故。離就是菩提，因為遠離一切妄想的緣故。障就是菩提，因為遮止一切願望的緣故。不入就是菩提，因為沒有貪著的緣故。順就是菩提，因為順應如如不動的真如本性的緣故。住就是菩提，因為安住於法性的緣故。至就是菩提，因為到達實際的緣故。不二就是菩提，因為遠離意識和法塵的緣故。等就是菩提，因為等同於虛空的緣故。無為就是菩提，因為沒有生住滅的緣故。智就是菩提，因爲了解眾生的心行的緣故。不會就是菩提，因為諸入不會合的緣故。不合就是菩提，因為遠離煩惱習氣的緣故。無處就是菩提，因為沒有形色的緣故。假名就是菩提，因為名字是空性的緣故。如幻化就是菩提，因為沒有取捨的緣故。無亂就是菩提，因為常常是自己安靜的緣故。善寂就是菩提，因為自性清凈的緣故。無取就是菩提，因為遠離攀緣的緣故。無異就是菩提，因為諸法平等的緣故。無比就是菩提，因為沒有可以比喻的緣故。微妙就是菩提，因為諸法難以知曉的緣故。為什麼呢？因為一切法都是如如不動的。根據這些區分，義理應當到此結束。
【English Translation】 English version The differentiation of meanings ends here. Initially, after the teachings were completed, there were also rituals when one wished to expound the Dharma. Those who expound the Dharma, for example, explain the Dharma gate of 'Rupa' (form). 'Rupa' is defined by 'obstruction'. The meaning of 'obstruction' is 'Sunyata' (emptiness). Why? Because the meaning of 'obstruction' is Parikalpita (conceptualization). Moreover, the meaning of 'obstruction' arising from conditions is Avikalpa (non-discrimination). Therefore, when expounding the Dharma, there should be no speaking or showing; those who listen to the Dharma should have no hearing or attainment. For example, like a magician expounding the Dharma to illusory people, one should establish this intention when expounding the Dharma. One should understand that the faculties of sentient beings are sharp or dull, be skilled in knowledge and views without any hindrance, praise the Mahayana Dharma with great compassion, remember to repay the Buddha's kindness, and not cut off the Triratna (Three Jewels), and then begin to expound the Dharma. The expounder is emptiness, and the exposition does not cut off the Three Jewels. All other situations can be inferred by analogy. Furthermore, the Vimalakirti Sutra says, 'Maitreya, you should cause these gods to abandon their discriminating views of Bodhi.' Why? Bodhi cannot be attained by the body, nor can it be attained by the mind. Quiescence is Bodhi, because it extinguishes all appearances. Non-observation is Bodhi, because it is apart from all conditions. Non-action is Bodhi, because there is no recollection. Severance is Bodhi, because it abandons all views. Detachment is Bodhi, because it is apart from all delusions. Obstruction is Bodhi, because it obstructs all wishes. Non-entry is Bodhi, because there is no attachment. Compliance is Bodhi, because it complies with Suchness. Abiding is Bodhi, because it abides in the Dharma-nature. Arrival is Bodhi, because it arrives at actuality. Non-duality is Bodhi, because it is apart from ideation and dharmas. Equality is Bodhi, because it is equal to space. Non-action is Bodhi, because there is no arising, dwelling, or ceasing. Wisdom is Bodhi, because it understands the conduct of sentient beings' minds. Non-assembly is Bodhi, because the entrances do not assemble. Non-combination is Bodhi, because it is apart from the habits of afflictions. No-place is Bodhi, because there is no form or color. Provisional name is Bodhi, because names are empty. Like an illusion is Bodhi, because there is no taking or rejecting. Non-confusion is Bodhi, because it is always self-quiescent. Well-quiescent is Bodhi, because its nature is pure. Non-grasping is Bodhi, because it is apart from clinging. Non-difference is Bodhi, because all dharmas are equal. Incomparable is Bodhi, because there is nothing to compare it to. Subtle is Bodhi, because all dharmas are difficult to know. Why? Because all dharmas are Suchness. According to these distinctions, the meaning should end here.
教。所有陰入界等一切法數。依此而知。若無不空真如。即一切法不成。由無住本立一切法故。又維摩經云。時維摩詰默然無言。文殊師利難曰。是真入不二法門。義當頓教。默絕萬法。陰入界等染凈諸法。並皆同此。若無維摩默不二理。即一切法不成。所以知之故。對法論云。不待名言及余根境。是名實有。一切皆是實有。即顯待名言根境。是假有也。又依無盡圓通教門。即華嚴經第八回向百句如相。義當略教。普賢性起當是廣義。即無盡圓通究竟宗也。所有無盡法數及余乘數。皆一乘所目。即是一乘。由同在海印定中成故。不在定說。同教者。入一乘遠方便攝。又安立非安立門者。即三乘義。頓教漸教相望說也。漸由依教。是安立門。亦名依法住智說。頓教名為非安立門。又亦五教門中。當自宗說。不藉名言根境。是非安立門。藉名言根境。是安立門。宜可準知之。
七財章
七財者。謂信施戒聞慧慚愧。資用成佛是財義。此是三乘義。若為一乘目。即入一乘教。若據別教門。財義即無盡。故下經文。道場神指其寶藏。任善財取。證會上地顯資財義。余如別章。
第五回向悔過除罪章
悔過者善悔也。傷在生死迷淪久遠三世過罪違理之甚。若勘經論。大分有二。一違理成過。二違教成罪
。如佛法外人。無法𤘽制。信緣造罪。是違理罪。若佛法四眾。受佛教制。順其修法。違教成過。名違教罪。二罪挍量。違教罪重。違理罪輕。何以故。由教境恩德大故。又以罪數不同。若違理造罪。但有一罪。違教造罪。即具二罪。違理及違教。若懺除滅義亦不同。若違理罪滅即不定。或方等行道誦咒為福。或作理事二觀。並得通除。若違教罪。據其現身取凈。還須依教。不得通滅。若據未來身凈。亦得通滅。今依此經四義悔法。懺三世罪。得三世凈。何以故。由此悔門順廣大故。與普賢門合。所以知之。此懺三世罪等。其心無限發福處。大小乘及初教則無此事。悔法有四。一懺三世罪。二勸請。三隨喜。四迴向。此四互相成。互作主伴。問依此懺法。無理觀懺。何得是寬。答並得通成。所以知之。如隨喜勸請門中即具一切。又依三乘懺法有其二門。一還凈二出離。初還凈者。由善心不由治罰。善心者。如本受持對治。二出離者有七事。一各各發露遮相續。二受與學罰。三先制后開。先已制戒。後由別意故開。四更舍。若大眾聚集同意如本。更舍先犯罪人是時還凈。五轉依比丘比丘尼。轉男女二根。若不共罪。六如實觀。由四種法。郁陀那觀察諸法。又如對治法相。恒觀察自罪。七法爾得。若見四諦。小隨小罪不更
【現代漢語翻譯】 現代漢語譯本 佛法之外的人，無法控制約束。相信因緣而造罪，這是違背道理的罪過。如果佛法中的四眾弟子（比丘、比丘尼、優婆塞、優婆夷），接受佛教的戒律約束，順從教義修行，違背教義就會構成過失，這叫做違教罪。這兩種罪過比較起來，違教罪更重，違理罪較輕。為什麼呢？因為教法的境界和恩德廣大。而且罪的數量也不同。如果違背道理而造罪，只有一種罪；違背教義而造罪，就同時具備了兩種罪：違背道理和違背教義。 如果懺悔消除罪業的方法也有所不同。如果違背道理的罪，消除罪業是不確定的，或者通過方等懺法（一種懺悔法門）修行、誦經持咒來積累福德，或者進行事觀（觀想事相）和理觀（觀想理體）這兩種觀想，都可以普遍地消除罪業。如果是違背教義的罪，根據其現世的情況來求得清凈，還必須依照教義，不能普遍地消除。如果根據未來世的情況來求得清凈，也可以普遍地消除。現在依照這部經的四種意義的懺悔法，懺悔三世（過去、現在、未來）的罪業，得到三世的清凈。為什麼呢？因為這種懺悔法門順應廣大，與普賢菩薩的行愿法門相合。所以知道，這種懺悔三世罪業等，其心是無限的，發福的地方也是無限的，大小乘佛教以及初期的教法中沒有這樣的說法。 懺悔的方法有四種：一是懺悔三世罪，二是勸請（勸請諸佛菩薩說法度眾），三是隨喜（隨喜他人所做的善事），四是迴向（將功德迴向給眾生）。這四種方法互相成就，互相作為主伴。問：依照這種懺悔法，沒有理觀的懺悔，怎麼能說是寬廣的呢？答：都可以普遍地成就。所以知道，如隨喜、勸請的法門中就具備了一切。又依照三乘（聲聞乘、緣覺乘、菩薩乘）的懺悔法，有兩種途徑：一是還凈，二是出離。最初的還凈，是由善心而不是由懲罰。善心，如本來受持對治（用善法對治惡法）。二是出離有七件事：一是各自發露（坦白罪過）遮相續（防止再次犯錯），二是接受和學習懲罰，三是先制定后開許（先制定戒律，後由于特殊原因而開許），四是重新捨棄（如果大眾聚集同意，像原來一樣，重新捨棄先前的罪人，這時就還清凈），五是轉變所依（比丘、比丘尼）轉變男女二根（如果是不共同的罪），六是如實觀（通過四種方法，郁陀那（總結性的觀察）觀察諸法，又如對治法相，經常觀察自己的罪過），七是法爾得（如果見到四諦（苦、集、滅、道），小的隨小的罪不再……）
【English Translation】 English version Those outside the Buddha's teachings cannot be controlled or restrained. Believing in karma and creating sins is a transgression against reason. If the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) within the Buddha's teachings accepts the Buddha's precepts and follows the teachings in practice, violating the teachings constitutes a fault, which is called a 'sin against the teachings'. Comparing these two types of sins, the 'sin against the teachings' is heavier, while the 'sin against reason' is lighter. Why? Because the realm and grace of the teachings are vast. Moreover, the number of sins is also different. If one commits a sin against reason, there is only one sin; if one commits a sin against the teachings, one simultaneously incurs two sins: against reason and against the teachings. The methods for repenting and eliminating sins also differ. If it is a sin against reason, the elimination of the sin is uncertain. One may cultivate merit through the 'Fang-teng' repentance (a type of repentance practice), reciting scriptures and mantras, or by engaging in both 'matter contemplation' (contemplation of phenomena) and 'principle contemplation' (contemplation of the underlying principle), which can universally eliminate sins. If it is a sin against the teachings, one must seek purification based on the present life, and it must be done according to the teachings, without universal elimination. If purification is sought based on future lives, universal elimination is possible. Now, according to the four meanings of repentance in this sutra, one repents for the sins of the three times (past, present, and future) and attains purity in the three times. Why? Because this repentance method aligns with vastness and corresponds with the vows and practices of Samantabhadra Bodhisattva. Therefore, it is known that this repentance for the sins of the three times, etc., has limitless potential and boundless sources of blessings, which are not found in the teachings of the Hinayana, Mahayana, or initial teachings. There are four methods of repentance: first, repenting for the sins of the three times; second, exhortation (urging the Buddhas and Bodhisattvas to teach and liberate beings); third, rejoicing (rejoicing in the good deeds of others); and fourth, dedication (dedicating merits to all beings). These four methods mutually accomplish and serve as both principal and companion. Question: According to this repentance method, without principle contemplation, how can it be considered broad? Answer: All can be universally accomplished. Therefore, it is known that the methods of rejoicing and exhortation encompass everything. Furthermore, according to the repentance methods of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), there are two paths: first, restoration to purity; second, liberation. The initial restoration to purity is based on good intention rather than punishment. Good intention, such as originally upholding the antidote (using wholesome practices to counteract unwholesome ones). Second, liberation involves seven aspects: first, individually confessing and preventing recurrence; second, accepting and learning from punishment; third, establishing rules first and then allowing exceptions (establishing precepts first and then allowing exceptions due to special reasons); fourth, re-renouncing (if the assembly agrees, like before, re-renouncing the former offender, at which point purity is restored); fifth, transforming the basis (bhikshus, bhikshunis) transforming the two roots of male and female (if it is a non-shared offense); sixth, contemplating truthfully (through four methods, 'Udana' (summarizing observation) observing all dharmas, and like the characteristics of antidotes, constantly observing one's own faults); seventh, naturally attaining (if one sees the Four Noble Truths (suffering, origin, cessation, path), small sins no longer...)
故犯。由法爾所得。余可準之。廣如別章。
第六回向四輪除八難章
四輪者。一住善處輪。亦云凈國輪。二依善人輪。三自發愿輪。四宿殖善根輪。住善處者。謂住中國離於五難。三塗為三。長壽天郁單越為五。依善人者。生在佛世。離佛前佛後一難。自發正愿者。即離世智辨聰一難。宿殖善根者。離生盲生聾等一難。謂天人等。依其人法四義。得增善法。離惡成善。具德名輪。即是入道遠方便之要路也。此義通三乘及小乘。一乘方究竟。若小乘成人空無漏緣。若人天成正善緣。若菩薩成菩提緣。若一乘教成普賢解行緣。若依別教正國土即國土海正士即十佛等平等愿即普賢愿本功德即性起功德難障唯離之。余義如別章。
九十六種外道章
外道者。在佛法外故云外道。就九十六中。前四別件為一門。何以故。以此四道兩共相知。于諸世間作非法事。後有九十二。各別自領徒眾眷屬。若鬼若神。眾數不同。其數非一。各起異見錯亂佛法。廣如九十六種外道經說。此九十六種外道皆言。是道九十五種是邪佛一種是真佛。邪佛惑人。似而不真。真佛無偽。正而不邪。如地持論說。那大迦栴延。共一客比丘同房宿。迦栴延為看客故。入三昧時。客比丘復入三昧。客比丘依三昧定力。看迦栴延心。不
【現代漢語翻譯】 故犯。由法爾所得。余可準之。廣如別章。
第六回向四輪除八難章
四輪者。一住善處輪（居住在好的地方）。亦云凈國輪（也稱為清凈國土）。二依善人輪（依靠善人）。三自發愿輪（自己發起誓願）。四宿殖善根輪（過去種下的善根）。住善處者。謂住中國離於五難。三塗為三（地獄、餓鬼、畜生為三塗），長壽天郁單越（長壽天和郁單越）為五。依善人者。生在佛世。離佛前佛後一難。自發正愿者。即離世智辨聰一難。宿殖善根者。離生盲生聾等一難。謂天人等。依其人法四義。得增善法。離惡成善。具德名輪。即是入道遠方便之要路也。此義通三乘及小乘。一乘方究竟。若小乘成人空無漏緣。若人天成正善緣。若菩薩成菩提緣。若一乘教成普賢解行緣。若依別教正國土即國土海正士即十佛等平等愿即普賢愿本功德即性起功德難障唯離之。余義如別章。
九十六種外道章
外道者。在佛法外故云外道。就九十六中。前四別件為一門。何以故。以此四道兩共相知。于諸世間作非法事。後有九十二。各別自領徒眾眷屬。若鬼若神。眾數不同。其數非一。各起異見錯亂佛法。廣如九十六種外道經說。此九十六種外道皆言。是道九十五種是邪佛一種是真佛。邪佛惑人。似而不真。真佛無偽。正而不邪。如地持論說。那大迦栴延（一位尊者的名字）。共一客比丘同房宿。迦栴延為看客故。入三昧時。客比丘復入三昧。客比丘依三昧定力。看迦栴延心。不
【English Translation】 Deliberate transgression. Obtained by Dharma. The rest can be inferred accordingly. Details are in other chapters.
Chapter Six: Turning Towards the Four Wheels to Eliminate the Eight Difficulties
The Four Wheels are: First, the Wheel of Dwelling in a Good Place, also called the Wheel of Pure Land. Second, the Wheel of Relying on Good People. Third, the Wheel of Self-Initiated Vows. Fourth, the Wheel of Good Roots Planted in the Past. Dwelling in a Good Place means living in China, away from the Five Difficulties. The Three Paths (hell, hungry ghosts, and animals) are three, and the Long-lived Heavens and Uttarakuru are five. Relying on Good People means being born in the Buddha's era, away from the difficulty of being before or after a Buddha. Self-Initiating Right Vows means being away from the difficulty of worldly wisdom and cleverness. Good Roots Planted in the Past means being away from the difficulty of being born blind or deaf, etc. It refers to gods and humans, etc., who, based on the four meanings of person and Dharma, gain increasing good Dharma, leave evil and become good. Possessing virtue is called a wheel, which is the essential path for entering the Way. This meaning applies to the Three Vehicles and the Small Vehicle. Only the One Vehicle is ultimate. If the Small Vehicle achieves emptiness and non-outflow, it is a condition. If humans and gods achieve right and good conditions. If Bodhisattvas achieve Bodhi conditions. If the One Vehicle teaching achieves Samantabhadra's understanding and practice conditions. If relying on the Separate Teaching, the right land is the land sea, the right person is the Ten Buddhas, etc., equal vows are Samantabhadra's vows, and original merit is the merit arising from nature. Difficulties and obstacles are only avoided. The remaining meanings are in other chapters.
Chapter on the Ninety-Six Kinds of Heretics
Heretics are called heretics because they are outside the Buddha's Dharma. Among the ninety-six, the first four separate items form one category. Why? Because these four paths know each other and engage in unlawful activities in the world. The remaining ninety-two each separately lead their own followers and retinue, whether ghosts or gods. The numbers are different and not one. Each raises different views and confuses the Buddha's Dharma. Details are in the Sutra of the Ninety-Six Kinds of Heretics. All of these ninety-six kinds of heretics say that their path is the true path, ninety-five kinds are 'evil Buddhas', and one kind is the 'true Buddha'. 'Evil Buddhas' deceive people, appearing similar but not true. The 'true Buddha' is without falsehood, right and not evil, as stated in the Yogacarabhumi-sastra. Nadakatyayana (name of an honored one) shared a room with a guest Bhiksu. Katyayana, to look after the guest, entered Samadhi. The guest Bhiksu also entered Samadhi. The guest Bhiksu, relying on the power of Samadhi, observed Katyayana's mind. Not
知依何禪。后出定問曰。大德依何禪。曰我依空三昧。今此九十六種異道。皆有神鬼映附者。由在小乘。三乘初方便中。應言教憶想之處。還有如此相似。映附小乘。若克契諦理心及三乘正無想。即無如上神鬼映附。若一乘義。為見聞中有普真普正。諸神鬼等。亦不得便。今言九十五是邪一種是正者。非謂獨一是正。皆綺互相望。一種當其佛法初入方便故言一也。
七士夫趣章
七士夫者。亦名七大夫。亦名七聖人。一隨信行。二隨法行。三信解脫。四見到。五身證。六慧解脫。七俱解脫。信他得度名為信行。不從他信名為法行。鈍根三果。是隨信行所得信果。離縛名信解脫。利根三果。是隨法行所至故名見到。滅盡正受法。似涅槃與身合故。名為身證障有二種。一煩惱障二解脫障。但離煩惱障名慧解脫。二障併除名俱解脫。此義即與大乘三乘七地義相同。七地者。如地持論說。一者種性地。即十解已前。二者解行地。即十行十回向。三者凈心地。即初地。四者行跡地。即二地至七地。五者決定地。即八地。六者決定行地。即九地。七者畢竟地。即十地。如來地。以因果俱究竟。合名畢竟地。所依堅故名地。所歸故名趣。趣者所向也。士夫與地相望是同。余義如別章。
秘密翻依行檀起行作業同異
【現代漢語翻譯】 現代漢語譯本 問：依據什麼禪定？後來出定問道：『大德，您依據什麼禪定？』 答：『我依據空三昧（emptiness samadhi）。現在這九十六種異道（外道），都有神鬼依附。因為他們還在小乘（Hinayana），三乘（Triyana）最初的方便法門中，應言教憶想之處，還有如此相似，依附小乘。如果能夠契合諦理（truthful principle）的心以及三乘正無想（true no-thought），就沒有像上面所說的神鬼依附。如果是一乘（Ekayana）的義理，因為見聞中具有普遍的真和普遍的正，各種神鬼等，也無法得便。現在說九十五種是邪，一種是正，不是說只有一種是正，都是互相觀望。一種是當佛法初入門的方便，所以說一。』
七士夫趣章
七士夫，也叫七大丈夫，也叫七聖人。一是隨信行（one who follows by faith），二是隨法行（one who follows by dharma），三是信解脫（faith-liberated），四是見到（vision-attained），五是身證（body-witness），六是慧解脫（wisdom-liberated），七是俱解脫（both-liberated）。 相信他人而得度，叫做隨信行。不從他人相信，叫做隨法行。鈍根（dull faculties）的三果阿羅漢（third stage Arhat），是隨信行所得到的信果。離開束縛，叫做信解脫。利根（sharp faculties）的三果阿羅漢，是隨法行所達到的，所以叫做見到。滅盡定（cessation attainment）的法，類似涅槃（Nirvana），與身結合，所以叫做身證。障礙有兩種，一是煩惱障（affliction obstacle），二是解脫障（liberation obstacle）。只離開煩惱障，叫做慧解脫。兩種障礙都去除，叫做俱解脫。這個義理與大乘（Mahayana）三乘七地（seven bhumis）的義理相同。 七地是：如《地持論》（Yogacarabhumi-sastra）所說，一是種性地（nature ground），即十解（ten understandings）之前。二是解行地（understanding-practice ground），即十行（ten practices）、十回向（ten dedications）。三是凈心地（pure mind ground），即初地（first bhumi）。四是行跡地（practice trace ground），即二地（second bhumi）至七地（seventh bhumi）。五是決定地（determination ground），即八地（eighth bhumi）。六是決定行地（determination practice ground），即九地（ninth bhumi）。七是畢竟地（ultimate ground），即十地（tenth bhumi）和如來地（Tathagata ground）。因為因和果都究竟，合起來叫做畢竟地。所依據的堅固，所以叫做地。所歸向的，所以叫做趣，趣就是所向往的地方。士夫與地相對而言是相同的，其餘的意義如別的章節。
秘密、翻譯、依行、檀那、起行、作業的同異
【English Translation】 English version Question: Upon what dhyana (meditation) do you rely? Later, emerging from samadhi (meditative state), he asked: 'Virtuous one, upon what dhyana do you rely?' Answer: 'I rely on the emptiness samadhi (emptiness samadhi). Now, these ninety-six kinds of heterodox paths (non-Buddhist paths) all have spirits and demons attached to them. Because they are still in the Hinayana (Small Vehicle), in the initial expedient methods of the Triyana (Three Vehicles), in the places where teachings are recalled and imagined, there are still such similarities, attached to the Hinayana. If one can truly accord with the mind of truthful principle (truthful principle) and the true no-thought (true no-thought) of the Triyana, then there will be no such attachments of spirits and demons as mentioned above. If it is the meaning of the Ekayana (One Vehicle), because there is universal truth and universal correctness in what is seen and heard, various spirits and demons, etc., will also have no opportunity. Now, saying that ninety-five kinds are evil and one kind is correct does not mean that only one kind is correct; they are all observing each other. One kind is when the Buddha's Dharma (Buddha's teachings) is first entered as an expedient, so it is called one.'
Chapter on the Seven Purushas (Seven Types of Individuals)
The seven purushas (seven types of individuals), also called the seven great men, also called the seven sages, are: 1. Sradhanusarin (one who follows by faith), 2. Dharmanusarin (one who follows by dharma), 3. Sraddhadhimukta (faith-liberated), 4. Dristiprapta (vision-attained), 5. Kayasaksi (body-witness), 6. Prajn विमुक्ता (wisdom-liberated), 7. Ubhayatobhaga विमुक्ता (both-liberated). Attaining liberation by believing others is called Sradhanusarin (one who follows by faith). Not believing from others is called Dharmanusarin (one who follows by dharma). The third-stage Arhat (third stage Arhat) with dull faculties (dull faculties) is the fruit of faith attained by Sradhanusarin. Being liberated from bondage is called Sraddhadhimukta (faith-liberated). The third-stage Arhat with sharp faculties (sharp faculties) is what Dharmanusarin reaches, so it is called Dristiprapta (vision-attained). The dharma of cessation attainment (cessation attainment) is similar to Nirvana (Nirvana), uniting with the body, so it is called Kayasaksi (body-witness). There are two kinds of obstacles: 1. Klesavarana (affliction obstacle), 2. Vimuktyavarana (liberation obstacle). Only being liberated from the Klesavarana is called Prajn विमुक्ता (wisdom-liberated). Removing both obstacles is called Ubhayatobhaga विमुक्ता (both-liberated). This meaning is the same as the meaning of the seven bhumis (seven bhumis) of the Mahayana (Great Vehicle) Triyana (Three Vehicles). The seven bhumis are: As stated in the Yogacarabhumi-sastra (Yogacarabhumi-sastra), 1. Gotrabhumi (nature ground), which is before the ten understandings (ten understandings). 2. Adhimukticaryabhumi (understanding-practice ground), which is the ten practices (ten practices) and ten dedications (ten dedications). 3. Suddhacittabhumi (pure mind ground), which is the first bhumi (first bhumi). 4. Carya-pathabhumi (practice trace ground), which is the second bhumi (second bhumi) to the seventh bhumi (seventh bhumi). 5. Niyatabhumi (determination ground), which is the eighth bhumi (eighth bhumi). 6. Niyatacaryabhumi (determination practice ground), which is the ninth bhumi (ninth bhumi). 7. Krta-krtyabhumi (ultimate ground), which is the tenth bhumi (tenth bhumi) and the Tathagata ground (Tathagata ground). Because both cause and effect are ultimate, they are combined and called Krta-krtyabhumi (ultimate ground). Because what is relied upon is firm, it is called bhumi (ground). What is returned to is called gati (course), gati (course) is the place to which one aspires. Purusha (type of individual) and bhumi (ground) are the same in relation to each other, and the remaining meanings are as in other chapters.
The similarities and differences between secret, translation, relying on practice, dana (giving), initiating practice, and karma (action).
章
此翻依義名秘密教。何以故。擬伏異學生信證道故興斯教。翻依者。依別文義。顯異文義名曰翻依。即用智為體。翻依之義。正在三乘。與論道同。其論義法。大分有七。謂義抉擇。釋抉擇。分別顯示抉擇。等論抉擇。攝抉擇。論軌抉擇。秘密抉擇。論雖有此七門。若對聖教約初分有二。一對三乘二乘。三乘即為顯示。不成秘密。小乘對大乘。則名秘密。何以故。因緣方便覆相。不顯真實理故。由聲聞機淺。方便成信。漸入佛法故不頓說。為小機不勝名秘密教。二為伏異學令成正信。佛舉論道翻依等義當大乘宗。伏彼外人。令信入佛法故興此教。問興其論道理應定一。何故小因明等立其論道。但立宗因喻等不用結論。何故不同。答凡興其論。正欲顯義。若未結時得了義者。則不須結。若須至結方了義者。即須安結。有此二義故不同也。又興論道有始終別。若初教中。則有論與不論。俱名為論。何以故。二義取要顯佛法故。若至終教。即不論為論。何以故。息相歸真成證顯義。余不順理故。以不論為論。若小乘中。但有諍論為小乘宗。不得法空故。不盡法原故。教不滿故。若至初教。即須言論為正。初教中不盡法理。以言克申故。若至終教。不論為正。由窮法理。不假言申故。論其分齊。于大小乘。唯論道方
【現代漢語翻譯】 現代漢語譯本 章
此（章）翻譯是依據意義而命名為『秘密教』。為什麼這樣說呢？因為要降伏那些持異見的學派，使他們相信並證悟正道，所以才興起這種教法。『翻依』的意思是，依據別的文句意義，來顯明不同的文句意義，這就叫做『翻依』。它是以智慧為本體的。『翻依』的意義，主要在於三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）。它與論道（vāda）相同。關於論義的方法，大致分為七種，即：義抉擇（arthaviniscaya），釋抉擇（nirvacanaviniscaya），分別顯示抉擇（prabhedanirdeśaviniscaya），等論抉擇（samānavāda viniscaya），攝抉擇（parigrahaviniscaya），論軌抉擇（vādamārgaviniscaya），秘密抉擇（guhyaviniscaya）。
雖然論有這七個方面，但如果針對聖教（āryadharma）而言，大致可以分為兩種：一種是針對三乘和二乘（Śrāvakayāna, Pratyekabuddhayāna），對於三乘來說，是用來顯示的，因此不算是秘密。小乘（Śrāvakayāna）相對於大乘（Mahāyāna）來說，則可以稱為秘密。為什麼這樣說呢？因為（小乘的）因緣（hetu）和方便（upāya）是遮覆真實相的，不能夠顯明真實的道理。由於聲聞（Śrāvaka）的根器較淺，用方便法才能使他們產生信心，逐漸進入佛法，所以不能一下子全部說出。因為小根器的人承受不了，所以稱為秘密教。另一種是爲了降伏那些持異見的學派，使他們成就正信。佛陀舉出論道、翻依等意義，是屬於大乘的宗旨，用來降伏那些外道，使他們相信並進入佛法，所以才興起這種教法。
問：興起論道的道理，應該確定為一種。為什麼小因明（hetuvidyā）等要建立論道呢？隻立宗（pakṣa）、因（hetu）、喻（dṛṣṭānta）等，卻不用結論（nigamana），為什麼不一樣呢？
答：凡是興起論，正是爲了顯明意義。如果未作結論時，已經理解了意義，那麼就不需要結論。如果必須到結論時才能理解意義，那就必須安立結論。有這兩種情況，所以才不一樣。而且，興起論道有開始和結束的區別。如果在初期的教法中，有論述和不作論述，都可以稱為論。為什麼這樣說呢？因為兩種方式都是爲了抓住要點，顯明佛法。如果到了終極的教法，就是不作論述才是論。為什麼這樣說呢？因為止息一切表相，迴歸真如，成就證悟，顯明意義，其餘的都不順應真理。所以以不作論述為論。如果在小乘中，只有爭論才是小乘的宗旨，因為不能證得法空（dharma-śūnyatā），不能窮盡法的本源，教法不圓滿。
如果到了初期的教法，就必須用言論才是正確的。在初期的教法中，不能窮盡法的真理，所以用言論來詳細說明。如果到了終極的教法，不作論述才是正確的。因為已經窮盡了法的真理，不需要藉助言論來詳細說明。論的分際，對於大小乘來說，只有論道的方法。
【English Translation】 English version Chapter
This translation (of the chapter) is named 'Secret Teaching' based on its meaning. Why is that? It is because this teaching was established to subdue those who hold dissenting views, so that they may believe in and realize the right path. 'Flip-reliance' (翻依, fān yī) means to clarify the meaning of different sentences by relying on the meaning of other sentences. It takes wisdom as its essence. The meaning of 'flip-reliance' mainly lies in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). It is the same as argumentation (vāda). Regarding the methods of argumentation, they are roughly divided into seven types: ascertainment of meaning (arthaviniscaya), ascertainment of explanation (nirvacanaviniscaya), ascertainment of differentiated exposition (prabhedanirdeśaviniscaya), ascertainment of equal argumentation (samānavāda viniscaya), ascertainment of inclusion (parigrahaviniscaya), ascertainment of the path of argumentation (vādamārgaviniscaya), and ascertainment of secrecy (guhyaviniscaya).
Although argumentation has these seven aspects, if we consider the Noble Dharma (āryadharma), it can be roughly divided into two types: one is for the Three Vehicles and the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna). For the Three Vehicles, it is used for exposition, so it is not considered secret. The Small Vehicle (Śrāvakayāna), in relation to the Great Vehicle (Mahāyāna), can be called secret. Why is that? Because the causes (hetu) and means (upāya) (of the Small Vehicle) cover up the true appearance and cannot reveal the true principle. Because the capacity of the Hearers (Śrāvaka) is shallow, expedient methods are used to generate faith in them, so that they gradually enter the Buddha Dharma. Therefore, it cannot be fully explained all at once. Because people of small capacity cannot bear it, it is called the Secret Teaching. The other is to subdue those who hold dissenting views, so that they may achieve right faith. The Buddha put forward the meanings of argumentation, flip-reliance, etc., which belong to the tenets of the Great Vehicle, to subdue those heretics, so that they may believe in and enter the Buddha Dharma. That is why this teaching was established.
Question: The principle of establishing argumentation should be determined as one. Why do minor epistemologies (hetuvidyā) and others establish argumentation? Only the subject (pakṣa), reason (hetu), and example (dṛṣṭānta) are established, but not the conclusion (nigamana). Why is it different?
Answer: Generally, the establishment of argumentation is precisely for clarifying the meaning. If the meaning is understood before the conclusion is made, then the conclusion is not necessary. If the meaning must be understood at the time of the conclusion, then the conclusion must be established. There are these two situations, so it is different. Moreover, the establishment of argumentation has a beginning and an end. In the initial teachings, both argumentation and non-argumentation can be called argumentation. Why is that? Because both methods are for grasping the essentials and clarifying the Buddha Dharma. If it reaches the ultimate teaching, then non-argumentation is argumentation. Why is that? Because ceasing all appearances, returning to Suchness, achieving realization, and clarifying the meaning, the rest do not conform to the truth. Therefore, non-argumentation is considered argumentation. In the Small Vehicle, only contention is the tenet of the Small Vehicle, because it cannot realize the emptiness of phenomena (dharma-śūnyatā), cannot exhaust the origin of phenomena, and the teachings are incomplete.
If it reaches the initial teachings, then the use of speech is correct. In the initial teachings, the truth of phenomena cannot be exhausted, so speech is used to explain in detail. If it reaches the ultimate teaching, non-argumentation is correct. Because the truth of phenomena has been exhausted, there is no need to use speech to explain in detail. Regarding the distinction of argumentation, for the Small and Great Vehicles, there is only the method of argumentation.
便即其分齊。其文不可具述。如對法論后論道抉擇處說。亦如攝論定學後分中說。梁本論云。論曰如經言。云何菩薩不損一物不施一人。若菩薩善能行施無量無數。於十方世界修佈施行。相續生起。釋曰。菩薩舍自愛。攝一切眾生為自體。一切行道一切財物。悉屬眾生故。財非己有。用者非他。彼物彼用。豈關於我。若能如此運心。則是善能行施。複次菩薩舍自愛。攝一切眾生為自體。一切眾生行施。即菩薩行施故。菩薩起隨喜心。得無量施福。亦是不損一物。不施一人。名善能行施。論曰。云何菩薩樂行佈施。若菩薩不樂行一切施。釋曰。若菩薩不樂行。隨至等八施義至。但樂行菩薩凈心施。複次若菩薩不樂。世間著三輪施。樂行不著三輪施。複次著名為樂。若菩薩著施因。或著施果。名樂行施。若菩薩不著行施。名不樂行施。論曰。云何菩薩行信施心。若菩薩不行諸佛如來信心。釋曰。由菩薩自證施故行施。不由信他故行施。前信有根故成信。后信無根故不成信。論曰。云何菩薩發行佈施。若菩薩于佈施中不策自身。釋曰。菩薩自效能行施。無有貪吝嫉妒等障。非策自身方能行施。論曰。云何菩薩恒遊戲佈施。若菩薩無佈施時。釋曰。菩薩非時時施不隨一物施。論曰。云何菩薩大能行施。若菩薩于施離娑羅想。釋
【現代漢語翻譯】 現代漢語譯本 便會立即區分清楚。其中的文義無法在此詳盡敘述，可以參考《對法論》（Abhidharma）的《后論道抉擇處》，或者《攝大乘論》（Mahāyānasaṃgraha）中關於定學的部分。梁譯本的論中說：『論中說，經中說，什麼是菩薩不損害一物，不佈施一人？』如果菩薩善於行佈施，無量無數，在十方世界持續不斷地修習佈施行，那麼，解釋說：菩薩捨棄對自我的執愛，將一切眾生視為自身。一切行為，一切財物，都屬於眾生，所以，財物不是自己擁有的，使用者也不是他人。那財物，那使用，與我有什麼關係呢？如果能夠這樣用心，就是善於行佈施。再次，菩薩捨棄對自我的執愛，將一切眾生視為自身。一切眾生行佈施，就是菩薩行佈施，所以，菩薩生起隨喜之心，得到無量的佈施福報。這也是不損害一物，不佈施一人，名為善於行佈施。 論中說：『什麼是菩薩樂於行佈施？』如果菩薩不樂於行一切佈施，解釋說：如果菩薩不樂於行，隨至等八種佈施的意義就會顯現，只是樂於行菩薩的凈心施。再次，如果菩薩不樂於世間執著三輪的佈施，樂於行不執著三輪的佈施。再次，執著名相為樂。如果菩薩執著佈施的因，或者執著佈施的果，名為樂於行施。如果菩薩不執著地行佈施，名不樂於行施。 論中說：『什麼是菩薩行信施心？』如果菩薩不行諸佛如來信心，解釋說：因為菩薩自己證悟了佈施的道理所以行佈施，不是因為相信他人而行佈施。之前的相信有根基所以能成就信心，之後的相信沒有根基所以不能成就信心。 論中說：『什麼是菩薩發行佈施？』如果菩薩在佈施中不策勵自身，解釋說：菩薩的自性就能夠行佈施，沒有貪婪吝嗇嫉妒等障礙，不是策勵自身才能行佈施。 論中說：『什麼是菩薩恒常遊戲佈施？』如果菩薩沒有佈施的時候，解釋說：菩薩不是時時佈施，不隨便佈施一物。 論中說：『什麼是菩薩大能行施？』如果菩薩對於佈施，遠離娑羅想（Sāgara-saṃjñā，大海想）。解釋說：
【English Translation】 English version Then it will be immediately distinguished. Its meaning cannot be fully described here. Refer to the 'Later Discussion on the Determination of the Path' in the Abhidharma, or the section on meditative learning in the Mahāyānasaṃgraha. The Liang version of the treatise says: 'The treatise says, as the sutra says, what is it that a Bodhisattva does not harm a single thing and does not give to a single person?' If a Bodhisattva is skilled in practicing giving, immeasurable and countless, continuously cultivating giving in the ten directions, then, the explanation says: A Bodhisattva abandons self-love and regards all sentient beings as oneself. All actions and all possessions belong to sentient beings, therefore, possessions are not one's own, and the user is not someone else. That possession, that use, what does it have to do with me? If one can use one's mind in this way, then one is skilled in practicing giving. Again, a Bodhisattva abandons self-love and regards all sentient beings as oneself. All sentient beings practicing giving is the Bodhisattva practicing giving, therefore, the Bodhisattva generates joy and obtains immeasurable blessings from giving. This is also not harming a single thing and not giving to a single person, called being skilled in practicing giving. The treatise says: 'What is it that a Bodhisattva delights in practicing giving?' If a Bodhisattva does not delight in practicing all giving, the explanation says: If a Bodhisattva does not delight in practicing, the meaning of the eight kinds of giving, such as 'following to,' will appear, but only delights in practicing the Bodhisattva's pure-mind giving. Again, if a Bodhisattva does not delight in worldly giving that is attached to the three wheels, delights in practicing giving that is not attached to the three wheels. Again, attachment to names is called delight. If a Bodhisattva is attached to the cause of giving, or attached to the result of giving, it is called delighting in practicing giving. If a Bodhisattva practices giving without attachment, it is called not delighting in practicing giving. The treatise says: 'What is it that a Bodhisattva practices giving with a mind of faith?' If a Bodhisattva does not practice faith in all Buddhas and Tathagatas, the explanation says: Because the Bodhisattva personally realizes the principle of giving, he practices giving, not because he believes in others that he practices giving. The previous belief has a foundation, so it can achieve faith, the subsequent belief has no foundation, so it cannot achieve faith. The treatise says: 'What is it that a Bodhisattva initiates giving?' If a Bodhisattva does not encourage himself in giving, the explanation says: The Bodhisattva's nature is able to practice giving, without obstacles such as greed, stinginess, and jealousy, it is not that he can only practice giving by encouraging himself. The treatise says: 'What is it that a Bodhisattva constantly plays in giving?' If a Bodhisattva has no time for giving, the explanation says: The Bodhisattva does not give at all times, and does not give a single thing casually. The treatise says: 'What is it that a Bodhisattva is greatly capable of giving?' If a Bodhisattva, with regard to giving, is free from the Sāgara-saṃjñā (ocean thought). The explanation says:
曰。娑羅名目二義。一目貞實。二目散亂。貞實是直語。散亂是密語。若取直語離貞實。則與大施相違。若取密語離散亂。則與大施相符。若離欲三界後行施時。名為大施。何以故。離欲菩薩行施。具縛凡夫行施。百千萬倍所不能及。若施定互相妨。不名大施。由不相妨故得大名。論曰。云何菩薩于施清凈。若菩薩郁波提貪吝。釋曰。郁波提名目二義。一目生起。二目拔根棄背。生起是直語。拔根棄背是密語。若取直語生起貪吝。則與清凈施相違。若取密語拔根棄貪背吝。則與清凈施相符。拔根是除身見。身見是貪吝。根本棄背。是除貪吝體。由菩薩能斷身見滅貪吝故。于施清凈。論曰。云何菩薩能住于施。若菩薩不住究竟后際。釋曰。究竟后際有二義。一施有初中后。以最後為究竟后際。若依此義不住施。最後分豈得言能住于施。此則相違。二若有餘涅槃名究竟。無餘涅槃名究竟后際。若聲聞住無餘涅槃。不更起心。無利益眾生事。則不能住施。菩薩依大悲。不同聲聞住無餘涅槃故。恒起六度無有窮盡。若依此義。則與能住施相符。論曰。云何菩薩于施自在。若菩薩于施不得自在。釋曰。若菩薩不得施障自在。菩薩于施則得自在。昔在凡夫地中見修二惑。無道對治。欲起便起故得自在。今入聖位。為道對治故。菩薩
【現代漢語翻譯】 現代漢語譯本： 問：『娑羅』（Śāla，娑羅樹）這個名稱有兩種含義。第一種含義是『貞實』（true），第二種含義是『散亂』（scattered）。『貞實』是直白的語言，『散亂』是隱秘的語言。如果採用直白的語言而離開『貞實』，就與『大施』（great giving）相違背。如果採用隱秘的語言而離開『散亂』，就與『大施』相符合。如果離開欲界三界之後再行佈施，就稱為『大施』。為什麼呢？因為離欲的菩薩行佈施，是具有束縛的凡夫行佈施，經過百千萬倍的努力也無法達到的。如果佈施和禪定互相妨礙，就不能稱為『大施』。因為不互相妨礙，所以才能得到『大施』這個偉大的名稱。 論曰：『菩薩如何才能在佈施中清凈？』如果菩薩生起（郁波提，utpāda）貪婪和吝嗇。 釋曰：『郁波提』這個名稱有兩種含義。第一種含義是『生起』（arising），第二種含義是『拔根棄背』（uprooting and abandoning）。『生起』是直白的語言，『拔根棄背』是隱秘的語言。如果採用直白的語言而生起貪婪和吝嗇，就與清凈的佈施相違背。如果採用隱秘的語言而拔除貪根、拋棄吝嗇，就與清凈的佈施相符合。『拔根』是去除身見（belief in a self）。身見是貪婪和吝嗇的根本。『棄背』是去除貪婪和吝嗇的本體。因為菩薩能夠斷除身見，滅除貪婪和吝嗇，所以在佈施中才能清凈。 論曰：『菩薩如何才能安住于佈施？』如果菩薩不住于究竟后際（ultimate end）。 釋曰：『究竟后際』有兩種含義。第一種含義是佈施有初、中、后三個階段，以最後階段為『究竟后際』。如果按照這個含義，不住于佈施的最後階段，怎麼能說安住于佈施呢？這顯然是矛盾的。第二種含義是，如果有餘涅槃（Nirvana with remainder）稱為『究竟』，無餘涅槃（Nirvana without remainder）稱為『究竟后際』。如果聲聞（Śrāvaka，聲聞乘的修行者）安住于無餘涅槃，不再生起心念，沒有利益眾生的行為，就不能安住于佈施。菩薩依靠大悲心，不同於聲聞安住于無餘涅槃，所以恒常生起六度（Six Perfections），沒有窮盡。如果按照這個含義，就與能安住于佈施相符合。 論曰：『菩薩如何才能在佈施中自在？』如果菩薩在佈施中不得自在。 釋曰：如果菩薩不得佈施的障礙的自在，菩薩在佈施中就能得到自在。過去在凡夫的地位時，見到修惑（cultivated defilements）和見惑（defilements of views），沒有道的對治，想要生起就生起，所以得到自在。現在進入聖位，因為有道的對治，所以菩薩...
【English Translation】 English version: Question: 'Śāla (Śāla tree)' has two meanings. The first meaning is 'truthfulness', and the second meaning is 'scattered'. 'Truthfulness' is straightforward language, and 'scattered' is secret language. If you adopt straightforward language and depart from 'truthfulness', it contradicts 'great giving'. If you adopt secret language and depart from 'scattered', it is in accordance with 'great giving'. If you practice giving after leaving the desire realm and the three realms, it is called 'great giving'. Why? Because the giving of a Bodhisattva who has left desire is something that a bound ordinary person cannot achieve even with a hundred thousand times the effort. If giving and meditation hinder each other, it cannot be called 'great giving'. Because they do not hinder each other, it can obtain the great name of 'great giving'. Treatise: 'How can a Bodhisattva be pure in giving?' If a Bodhisattva generates (utpāda) greed and stinginess. Explanation: 'Utpāda' has two meanings. The first meaning is 'arising', and the second meaning is 'uprooting and abandoning'. 'Arising' is straightforward language, and 'uprooting and abandoning' is secret language. If you adopt straightforward language and generate greed and stinginess, it contradicts pure giving. If you adopt secret language and uproot greed and abandon stinginess, it is in accordance with pure giving. 'Uprooting' is removing the belief in a self. Belief in a self is the root of greed and stinginess. 'Abandoning' is removing the substance of greed and stinginess. Because the Bodhisattva can cut off the belief in a self and extinguish greed and stinginess, they can be pure in giving. Treatise: 'How can a Bodhisattva abide in giving?' If a Bodhisattva does not abide in the ultimate end. Explanation: 'Ultimate end' has two meanings. The first meaning is that giving has three stages: beginning, middle, and end, with the final stage being the 'ultimate end'. If, according to this meaning, one does not abide in the final stage of giving, how can it be said that one abides in giving? This is clearly contradictory. The second meaning is that Nirvana with remainder is called 'ultimate', and Nirvana without remainder is called 'ultimate end'. If a Śrāvaka abides in Nirvana without remainder and no longer generates thoughts, and has no actions to benefit sentient beings, they cannot abide in giving. The Bodhisattva relies on great compassion, unlike the Śrāvaka who abides in Nirvana without remainder, so they constantly generate the Six Perfections without end. If according to this meaning, it is in accordance with being able to abide in giving. Treatise: 'How can a Bodhisattva be free in giving?' If a Bodhisattva is not free in giving. Explanation: If a Bodhisattva is not free from the obstacles to giving, the Bodhisattva can be free in giving. In the past, when in the position of an ordinary person, seeing cultivated defilements and defilements of views, without the antidote of the path, wanting to arise, they would arise, so they were free. Now, having entered the position of a sage, because there is the antidote of the path, therefore the Bodhisattva...
于惑不得自在。于施能得自在。論曰。云何菩薩于施無盡。若菩薩不住無盡中。釋曰。無餘涅槃。名為無盡。菩薩不同聲聞入無盡中無利益他事。是故菩薩。于施無盡。論曰。如施經。于戒乃至般若。如理應知。釋曰。如施經說。施有不了義語說余度。亦有不了義語。皆須如理分判。又依凈土盆經。一僧得施。二現前施。三戒德施。四安居施。五齊限施。六指示施。七給得施。八三世常住僧施。此是三乘正施。又依毗曇八非法施。一悕望施。二怖畏施。三反報施。四期報施。五家法施。六生天施。七求名施。八不求生死樂施。又有一乘十種施。如十無盡藏品廣說。余義如別章。
第八回向真如章
真如有二門。一者一乘真如。二者三乘真如。一乘真如者。有二種門。一別教門。二同教門。別教門者。謂圓通理事統含無盡因陀羅及微細等。廣如下經第八回向百句如中說。同教門者。即與三乘義同。但由智迴向故。入一乘攝。二者三乘真如。復有二門。一頓教門。二漸教門。頓教門者。如維摩經不二法門品。維摩直默以顯玄意者是。此如絕於教義相想不及。廣如大般若經那伽室利分說。漸教門者。略有三門。一終教門。二始教門。三世間所知門。終教門者。復有二種。一始二終。言始門者。即維摩經中不二法
【現代漢語翻譯】 現代漢語譯本：對於迷惑就不能得到自在，對於佈施就能得到自在。《論》中說：『菩薩如何才能在佈施上做到無盡呢？』如果菩薩不住于無盡之中。《釋》中說：『無餘涅槃（nirvana）被稱為無盡。』菩薩不同於聲聞（sravaka）進入無盡中，不能利益其他事物。因此，菩薩在佈施上做到無盡。《論》中說：『如《施經》所說，對於持戒乃至般若（prajna），都應如理了解。』《釋》中說：『如《施經》所說，佈施有不了義的說法，其餘的度（paramita）也有不了義的說法，都需要如理分辨判斷。』又依據《凈土盆經》，一僧得施，二現前施，三戒德施，四安居施，五齊限施，六指示施，七給得施，八三世常住僧施。這些是三乘（triyana）正施。又依據《毗曇》，有八種非法施：一希望施，二怖畏施，三反報施，四期報施，五家法施，六生天施，七求名施，八不求生死樂施。』又有一乘（ekayana）十種施，如《十無盡藏品》廣說。其餘意義如其他章節。 第八 迴向真如章 真如（tathata）有二門：一者一乘真如，二者三乘真如。一乘真如者，有兩種門：一別教門，二同教門。別教門者，指的是圓通理事統含無盡因陀羅（Indra）及微細等，詳細內容如下經第八回向百句中所說。同教門者，即與三乘義相同，但由於智慧迴向的緣故，納入一乘的範疇。二者三乘真如，又有二門：一頓教門，二漸教門。頓教門者，如《維摩經·不二法門品》，維摩（Vimalakirti）直接沉默來顯現玄妙之意就是。這超越了教義，無法用語言和思想來表達。詳細內容如《大般若經·那伽室利分》所說。漸教門者，略有三門：一終教門，二始教門，三世間所知門。終教門者，又有兩種：一始二終。言始門者，即《維摩經》中不二法。
【English Translation】 English version: One is not free from delusion, but one can be free through giving. The Treatise says: 'How can a Bodhisattva be inexhaustible in giving?' If the Bodhisattva does not dwell in the inexhaustible. The Explanation says: 'Nirvana without remainder is called inexhaustible.' Bodhisattvas are different from Sravakas in that entering the inexhaustible does not benefit other things. Therefore, Bodhisattvas are inexhaustible in giving. The Treatise says: 'As the Giving Sutra says, one should understand the precepts and even prajna (wisdom) accordingly.' The Explanation says: 'As the Giving Sutra says, there are statements of giving that are not definitive, and there are also statements of other perfections (paramitas) that are not definitive. All must be distinguished and judged according to reason.' Also, according to the Pure Land Basin Sutra, there are: 1. Giving to a monk, 2. Giving in the present, 3. Giving with precepts and virtue, 4. Giving for peaceful dwelling, 5. Giving with limited time, 6. Giving with instruction, 7. Giving that can be obtained, 8. Giving to the Sangha (community) that dwells permanently in the three times. These are the proper givings of the Three Vehicles (Triyana). Also, according to the Vibhasa, there are eight unlawful givings: 1. Giving with hope, 2. Giving with fear, 3. Giving in return, 4. Giving in expectation of reward, 5. Giving according to family custom, 6. Giving for rebirth in heaven, 7. Giving to seek fame, 8. Giving without seeking the pleasure of birth and death.' Also, there are ten kinds of giving in the One Vehicle (Ekayana), as explained in detail in the Chapter on the Ten Inexhaustible Treasures. The remaining meanings are in other chapters. Chapter Eight: Turning Towards Suchness (Tathata) Suchness (Tathata) has two gates: first, the Suchness of the One Vehicle (Ekayana); second, the Suchness of the Three Vehicles (Triyana). The Suchness of the One Vehicle has two gates: first, the Distinct Teaching Gate; second, the Common Teaching Gate. The Distinct Teaching Gate refers to the perfect and all-encompassing principle that includes the inexhaustible Indra's net and subtle things, as explained in detail in the hundred verses of the Eighth Turning Towards in the following sutra. The Common Teaching Gate is the same as the meaning of the Three Vehicles, but because of the turning of wisdom, it is included in the One Vehicle. The Suchness of the Three Vehicles also has two gates: first, the Sudden Teaching Gate; second, the Gradual Teaching Gate. The Sudden Teaching Gate is like the Chapter on the Non-Dual Dharma Gate in the Vimalakirti Sutra, where Vimalakirti (Vimalakirti) directly shows the profound meaning through silence. This transcends doctrine and cannot be expressed in language or thought. The details are as described in the Nagasri Section of the Great Perfection of Wisdom Sutra. The Gradual Teaching Gate has three gates: first, the Ultimate Teaching Gate; second, the Initial Teaching Gate; third, the Gate of Worldly Knowledge. The Ultimate Teaching Gate has two types: first, beginning and end. The Initial Gate refers to the non-dual dharma in the Vimalakirti Sutra.
門品。三十二菩薩顯不二法門者是。言終門者。即不二法門品。文殊所顯不二者是。其終始兩門。並具無分別教義空有二門。始教門者。復有二種。一始二終。言始門者。如百法明門論六種無為屬一切法攝。人法二空。方入空攝得知。真如不及二空。二空為上。此門亦通分別無分別教義。言終門者。如維摩經弟子品內。為迦栴延說不生不滅是無常義等。又金剛般若經。微塵即非微塵等。又依對法論。開六無為成八無為。三種真如。即屬無為攝得知。真如成無為。上此初教始終。並通分別無分別教義。無分別義者。謂證真如。無分別教者。謂比觀意言無分別境。悟大乘言教故。分別教義者。謂教義即空故。今初教門中真如。但是空義。不同終教。言世間所知門者。復有二種。一始二終。言始門者。即人天正善根。及愚法聲聞緣覺等。入真實性攝。故中邊分別論云。世間所知真實。入真實性攝。準此論文。世間唯除虛誑妄語等。余併入真實。由許是菩提遠方便故。言終門者。故論釋云。謂一切法但有名。謂分別名思惟名。得知不同遠方便法。此義唯局二種十名中。為是大乘近方便故。言真如者。自體堅固。不可破壞。觸物皆順不相違故。亦無相可取。由真如故。乃至流在十名理不可壞故。同是真如。余義準可知。
【現代漢語翻譯】 現代漢語譯本 『門品』。三十二位菩薩展示不二法門即是此例。所謂『終門』，即指《不二法門品》，文殊菩薩所展示的不二法門即是。這起始和終結兩門，都具備分別和無分別的教義，以及空和有二門。『始教門』，又分為兩種：一是『始』，二是『終』。所謂『始門』，例如《百法明門論》中，六種無為法屬於一切法所攝。只有證悟人法二空，才能進入空性的範疇。真如不及二空，二空為最高。此門也貫通分別和無分別的教義。所謂『終門』，例如《維摩經·弟子品》中，為迦旃延（Kātyāyana，佛陀十大弟子之一，以論議著稱）說『不生不滅是無常義』等。又如《金剛般若經》中，『微塵即非微塵』等。又依據《對法論》，開立六種無為法成為八種無為法，三種真如屬於無為法所攝。真如成就無為，是最高的。這初教的始終，都貫通分別和無分別的教義。所謂『無分別義』，是指證悟真如。所謂『無分別教』，是指通過比量觀察，意念言語無法觸及的境界，從而領悟大乘的言教。所謂『分別教義』，是指教義本身就是空性的。如今初教門中的真如，只是空性的含義，不同於終教。所謂『世間所知門』，又分為兩種：一是『始』，二是『終』。所謂『始門』，即人天乘的正善根，以及愚法的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、緣覺（Pratyekabuddha，不依師教，自己證悟的修行者）等，都進入真實性的範疇。所以《中邊分別論》說，世間所知的真實，進入真實性的範疇。依據此論文，世間唯有虛誑妄語等不入真實，其餘都進入真實，因為它們是菩提（Bodhi，覺悟）的遙遠方便。所謂『終門』，故論釋說，一切法都只是名，即分別名和思惟名，得知它們不同於遙遠方便法。此義只侷限於二種十名中，因為它們是大乘的鄰近方便。所謂『真如』，其自體堅固，不可破壞，接觸事物都順應而不相違背，也沒有相可以執取。因為真如的緣故，乃至流轉在十名中，其理不可破壞，都是真如。其餘含義可以類推得知。
【English Translation】 English version The 『Gate Chapter』. The thirty-two Bodhisattvas manifesting the non-dual Dharma gate is an example of this. The so-called 『final gate』 refers to the 『Non-Dual Dharma Gate Chapter』, where Mañjuśrī (文殊，Bodhisattva of wisdom) manifests the non-dual Dharma. These initial and final gates both possess the doctrines of discrimination and non-discrimination, as well as the two gates of emptiness and existence. The 『initial teaching gate』 is further divided into two types: one is 『initial』, and the other is 『final』. The so-called 『initial gate』 is like in the 『Treatise on the Hundred Dharmas Illuminating the Gates』, where the six unconditioned dharmas belong to all dharmas. Only by realizing the emptiness of both person and dharma can one enter the category of emptiness. True Thusness (Tathatā, 真如) is not as high as the two emptinesses; the two emptinesses are supreme. This gate also connects the doctrines of discrimination and non-discrimination. The so-called 『final gate』 is like in the 『Disciples Chapter』 of the Vimalakīrti Sutra, where it is said to Kātyāyana (迦旃延) that 『non-arising and non-ceasing is the meaning of impermanence』, etc. Also, like in the Diamond Sutra, 『a mote is not a mote』, etc. Furthermore, according to the Abhidharma treatises, establishing six unconditioned dharmas becomes eight unconditioned dharmas, and the three kinds of True Thusness belong to the unconditioned dharmas. True Thusness achieving the unconditioned is supreme. The beginning and end of this initial teaching both connect the doctrines of discrimination and non-discrimination. The so-called 『meaning of non-discrimination』 refers to the realization of True Thusness. The so-called 『teaching of non-discrimination』 refers to the realm that cannot be reached by comparative observation, thought, and language, thereby understanding the teachings of the Mahayana. The so-called 『doctrine of discrimination』 refers to the fact that the doctrine itself is emptiness. Now, the True Thusness in the initial teaching gate is only the meaning of emptiness, which is different from the final teaching. The so-called 『gate of worldly knowledge』 is also divided into two types: one is 『initial』, and the other is 『final』. The so-called 『initial gate』 refers to the wholesome roots of humans and devas (deities), as well as the Śrāvakas (聲聞，hearers of the Buddha's teachings) and Pratyekabuddhas (緣覺，solitary Buddhas) who are foolish in the Dharma, all entering the category of reality. Therefore, the 『Treatise on Distinguishing the Middle and the Extremes』 says that the reality known in the world enters the category of reality. According to this treatise, only falsehoods and lies in the world do not enter reality; the rest enter reality because they are distant expedients for Bodhi (菩提，enlightenment). The so-called 『final gate』 is explained in the commentary as follows: all dharmas are merely names, namely, discriminating names and thinking names, knowing that they are different from distant expedient dharmas. This meaning is only limited to the two kinds of ten names because they are near expedients for the Mahayana. The so-called 『True Thusness』 has a solid and indestructible self-nature, and it conforms to and does not contradict everything it touches. It also has no characteristics that can be grasped. Because of True Thusness, even if it flows in the ten names, its principle cannot be destroyed; it is all True Thusness. The remaining meanings can be inferred accordingly.
第九回向初普別始終差別理事諸觀義章
所以於此釋諸觀門。為第九回向。初作始終義。說普賢法故。於此明但初發心入道之法。隨根差別。設觀不同。所謂真如觀。通觀。唯識觀空觀。無相觀。佛性觀。如來藏觀。壁觀。盲觀。苦無常觀。無我觀。數息觀。不凈觀。骨觀。一切處觀。八勝處觀。八解脫觀。一切入觀等。並於修道初門。隨病施設。據病而言。不得一定。何以故。為病不定故。此等觀法。在於三乘小乘。分有一乘見聞。略說分齊。余可準知。
第九回向未明住地始終寬狹相攝分齊微細差別義章
住及地義。或同或別。同者同是一住。謂佛因位。別者將住寄初位。謂十解位。將地寄終位。謂證位。若據寬狹。十地即寬。十住即狹。何以故。十地寄法多。若據相攝。十地攝十住。何以故。是證體故。若據微細。十地成微細。十住非微細。問義若如此。微細依普賢法。信位終心即克。何以故。十解猶不成微細。答若據總別義。信位終心。即克普賢法。若據始終。證位方得故。有如此差別。不同因陀羅等。準此可知。
一乘法海章
經曰。悉得三世一切諸佛所說法海(釋曰。法者可軌也。此通教主義也)。於一一生法(釋曰。謂出生立義宗法也)。一一方便法(釋曰。謂引證喻
【現代漢語翻譯】 現代漢語譯本 第九回向初普別始終差別理事諸觀義章
因此在這裡解釋各種觀門，作為第九回向。首先闡述始終的意義，因為宣說的是普賢法。在這裡闡明僅僅是初發心入道的法門，根據根器的差別，設定的觀法也不同。包括真如觀（觀察真如實相的觀法），通觀（普遍觀察一切法的觀法），唯識觀（觀察唯識的觀法），空觀（觀察諸法皆空的觀法），無相觀（觀察諸法無相的觀法），佛性觀（觀察一切眾生皆有佛性的觀法），如來藏觀（觀察如來藏的觀法），壁觀（面壁靜坐的觀法），盲觀（如盲人般不執著外相的觀法），苦無常觀（觀察苦和無常的觀法），無我觀（觀察無我的觀法），數息觀（通過計數呼吸來修行的觀法），不凈觀（觀察身體不凈的觀法），骨觀（觀察白骨的觀法），一切處觀（在一切處所修行的觀法），八勝處觀（八種殊勝的觀法），八解脫觀（八種解脫的觀法），一切入觀（進入一切境界的觀法）等等。這些都是在修道最初階段，根據不同的病癥而設定的。根據病癥而言，不能固定不變。為什麼呢？因為病癥是不固定的。這些觀法，在三乘（聲聞乘、緣覺乘、菩薩乘）中，小乘（聲聞乘、緣覺乘）中，有一部分一乘（佛乘）的見聞。簡略地說說分界，其餘的可以類推得知。
第九回向未明住地始終寬狹相攝分齊微細差別義章
住和地的意義，或者相同或者不同。相同是指同是一個住，指的是佛的因位。不同是指將住寄託于初位，指的是十解位。將地寄託於終位，指的是證位。如果根據寬窄來說，十地（菩薩修行的十個階位）就寬，十住（菩薩修行的十個階位）就窄。為什麼呢？因為十地寄託的法多。如果根據互相包含來說，十地包含十住。為什麼呢？因為是證悟的本體。如果根據微細來說，十地成就微細，十住不是微細。如果問題的意義是這樣，微細依靠普賢法，信位（十信位）的終心就能夠達到。為什麼呢？十解（十解位）仍然不能成就微細。回答說，如果根據總別義，信位終心，就能夠達到普賢法。如果根據始終來說，證位才能夠得到。所以有這樣的差別，不同於因陀羅（帝釋天）等。根據這個可以知道。
一乘法海章
經中說：『完全獲得三世一切諸佛所說的法海。』（解釋說：法，是可以傚法的。這是通教（三乘共通的教法）的主義。）在每一個生法（解釋說：指的是出生、建立意義、宗法的法）。每一個方便法（解釋說：指的是引用、論證、比喻）
【English Translation】 English version Ninth hồi xiàng chū pǔ bié shǐ zhōng chā bié lǐ shì zhū guān yì zhāng (Chapter on the Meaning of Initial, Universal, Differentiated, Beginning, End, Difference, Principle, Phenomena, and Various Contemplations in the Ninth Dedication)
Therefore, here we explain the various gates of contemplation as the ninth dedication. First, we explain the meaning of beginning and end, because we are expounding the Dharma of Samantabhadra (Pǔxián, the Bodhisattva of Universal Goodness). Here, we clarify the Dharma of merely initially aspiring to enter the path. According to the differences in faculties, the contemplations set up are also different. These include: True Suchness Contemplation (zhēn rú guān, contemplation on the true nature of reality), General Contemplation (tōng guān, contemplation on all dharmas), Consciousness-Only Contemplation (wéi shí guān, contemplation on the nature of consciousness), Emptiness Contemplation (kōng guān, contemplation on emptiness), No-Sign Contemplation (wú xiàng guān, contemplation on the absence of characteristics), Buddha-Nature Contemplation (fó xìng guān, contemplation on the Buddha-nature), Tathagatagarbha Contemplation (rú lái zàng guān, contemplation on the womb of the Tathagata), Wall Contemplation (bì guān, wall-gazing meditation), Blind Contemplation (máng guān, contemplation like a blind person), Contemplation on Suffering and Impermanence (kǔ wú cháng guān, contemplation on suffering and impermanence), No-Self Contemplation (wú wǒ guān, contemplation on the absence of self), Counting Breaths Contemplation (shù xī guān, contemplation by counting breaths), Impurity Contemplation (bù jìng guān, contemplation on impurity), Bone Contemplation (gǔ guān, contemplation on bones), All-Place Contemplation (yī qiè chù guān, contemplation in all places), Eight Victory-Places Contemplation (bā shèng chù guān, contemplation on the eight places of victory), Eight Liberations Contemplation (bā jiě tuō guān, contemplation on the eight liberations), All-Entry Contemplation (yī qiè rù guān, contemplation on entering all realms), and so on. These are all set up in the initial stage of cultivation according to different illnesses. According to the illness, it cannot be fixed. Why? Because the illness is not fixed. These contemplation methods, in the Three Vehicles (Triyāna: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the Small Vehicle (Śrāvakayāna and Pratyekabuddhayāna), have a portion of the One Vehicle (Ekayāna, the Buddha Vehicle) that can be seen and heard. Briefly speaking about the boundaries, the rest can be inferred.
Ninth hồi xiàng wèi míng zhù dì shǐ zhōng kuān xiá xiāng shè fēn qí wēi xì chā bié yì zhāng (Chapter on the Meaning of Unclear Abiding, Ground, Beginning, End, Broadness, Narrowness, Mutual Inclusion, Boundaries, Subtlety, and Difference in the Ninth Dedication)
The meaning of 'abiding' (zhù) and 'ground' (dì) are either the same or different. The same means the same abiding, referring to the causal position of the Buddha. Different means entrusting the abiding to the initial position, referring to the Ten Understandings (shí jiě wèi). Entrusting the ground to the final position, referring to the position of realization. If according to broadness and narrowness, the Ten Grounds (shí dì, the ten stages of a Bodhisattva's path) are broad, and the Ten Abidings (shí zhù, the ten stages of a Bodhisattva's path) are narrow. Why? Because the Ten Grounds entrust more dharmas. If according to mutual inclusion, the Ten Grounds include the Ten Abidings. Why? Because it is the essence of realization. If according to subtlety, the Ten Grounds accomplish subtlety, the Ten Abidings are not subtle. If the meaning of the question is like this, subtlety relies on the Dharma of Samantabhadra, the final mind of the Faith Position (xìn wèi, the stage of faith) can achieve it. Why? The Ten Understandings still cannot accomplish subtlety. The answer is, if according to the meaning of general and specific, the final mind of the Faith Position can achieve the Dharma of Samantabhadra. If according to beginning and end, the position of realization can only be obtained. Therefore, there is such a difference, different from Indra (Yīntuóluó, the lord of the gods) and others. According to this, it can be known.
One Vehicle Dharma Sea Chapter
The sutra says: 'Completely obtain the Dharma Sea spoken by all the Buddhas of the three times.' (Explanation: Dharma is that which can be followed. This is the doctrine of the Common Teaching (tōng jiào, the teaching common to the three vehicles).) In each and every Dharma of arising (Explanation: refers to the Dharma of arising, establishing meaning, and doctrine). Each and every expedient Dharma (Explanation: refers to citation, proof, and metaphor).
合法等方便也)。一一語言法(釋曰。謂隨方言音教法也)。一一施設法(釋曰。謂施名于義法也)。一一教法(釋曰。謂成教則也)。一一說法(釋曰。謂授與他人言說則也)。一一法門(釋曰。謂諸宗法門也)。一一入法(釋曰。謂諸解行能入智也)。一一決定法(釋曰。謂教義相應。廣釋抉擇也)。一一住法(釋曰。謂究竟義宗成說安立也)。
又有十種佛法句。復有十種說法。復有十種說。三世復有十種說。普賢心復有十種說。普賢願行法。並是別教。一乘門如離世間品廣說。復有三乘名字法。如攝論說。法人及法義性略及廣名不凈凈究竟十名差別境。釋曰。名有十種是菩薩境界何等為十。一法名。謂色受等眼耳等。二人名。謂信行法行等。三法名。謂修多羅祇夜等。四義名。謂十二部經所顯諸義名。五性名。謂無義文字。六略名。謂眾生等通名。七廣名。謂眾生各有別名。八不凈名。謂凡夫等。九凈名。謂聖人等。十究竟名。謂通一切法真如實際等。論曰。十名差別境。釋曰。此十種差別名。悉是菩薩境界。菩薩所住。唯在第十。通一切法名中。複次略說名有十種。是菩薩境界。法名謂眼等。人名謂我眾生等。法名謂十二部正教。義名謂十二部正教義。性名謂阿阿為初。訶為最後。音字合三十七。略
【現代漢語翻譯】 現代漢語譯本：還有十種佛法語句。還有十種說法。還有十種『說』。三世還有十種『說』。普賢心還有十種『說』。普賢願行法，都是別教的內容。一乘門的詳細闡述見《離世間品》。還有三乘的名字法，如《攝大乘論》所說。法（dharma）人（pudgala）以及法義的自性，略說和廣說，不凈和清凈，究竟這十種名稱的差別境界。解釋說：有十種名稱是菩薩的境界，是哪十種呢？第一是法名，指色、受等，眼、耳等。第二是人名，指信行、法行等。第三是法名，指修多羅（sutra，經）、祇夜（geya，重頌）等。第四是義名，指十二部經所闡顯的各種義理。第五是性名，指沒有意義的文字。第六是略名，指眾生等的通用名稱。第七是廣名，指眾生各自的特別名稱。第八是不凈名，指凡夫等。第九是凈名，指聖人等。第十是究竟名，指通達一切法的真如（tathata，如如）、實際（bhutakoti，真實性）等。《攝大乘論》說：這十種名稱的差別境界。解釋說：這十種差別的名稱，都是菩薩的境界，是菩薩所安住的。唯有第十種，通達一切法的名稱。再次簡略地說，名稱有十種，是菩薩的境界。法名指眼等。人名指我、眾生等。法名指十二部正教。義名指十二部正教的義理。性名指『阿』（a）為開始，『訶』（ha）為最後的音節，這些音字合起來有三十七個。簡略地（說）。（合法等方便也）。一一語言法(釋曰。謂隨方言音教法也)。一一施設法(釋曰。謂施名于義法也)。一一教法(釋曰。謂成教則也)。一一說法(釋曰。謂授與他人言說則也)。一一法門(釋曰。謂諸宗法門也)。一一入法(釋曰。謂諸解行能入智也)。一一決定法(釋曰。謂教義相應。廣釋抉擇也)。一一住法(釋曰。謂究竟義宗成說安立也)。
【English Translation】 English version: There are also ten kinds of Buddha-dharma sentences. There are also ten kinds of teachings. There are also ten kinds of 'sayings'. In the three times (past, present, and future), there are also ten kinds of 'sayings'. In the mind of Samantabhadra (普賢, Universal Worthy), there are also ten kinds of 'sayings'. The vows and practices of Samantabhadra are all teachings of the Separate Teaching (別教). The One Vehicle (一乘) is extensively explained in the 『Leaving the World』 chapter. There are also the name-dharmas of the Three Vehicles, as explained in the Mahāyānasaṃgraha (攝大乘論). The nature of dharma (法), person (人), and the meaning of dharma, brief and extensive, impure and pure, ultimate—these ten kinds of different realms of names. Explanation: There are ten kinds of names that are the realm of Bodhisattvas. What are these ten? First is the name of dharma, referring to form (色), sensation (受), etc., eye (眼), ear (耳), etc. Second is the name of person, referring to those of faith-conduct (信行), dharma-conduct (法行), etc. Third is the name of dharma, referring to sutras (修多羅), geyas (祇夜), etc. Fourth is the name of meaning, referring to the various meanings revealed by the twelve divisions of scriptures. Fifth is the name of nature, referring to meaningless words. Sixth is the brief name, referring to the general name such as sentient beings (眾生). Seventh is the extensive name, referring to the specific names of each sentient being. Eighth is the impure name, referring to ordinary people (凡夫), etc. Ninth is the pure name, referring to sages (聖人), etc. Tenth is the ultimate name, referring to suchness (真如), reality-limit (實際), etc., which pervade all dharmas. The Mahāyānasaṃgraha says: These ten kinds of different realms of names. Explanation: These ten kinds of different names are all the realm of Bodhisattvas, where Bodhisattvas abide. Only the tenth, the name that pervades all dharmas. Furthermore, briefly speaking, there are ten kinds of names that are the realm of Bodhisattvas. The name of dharma refers to eye, etc. The name of person refers to 'I', sentient beings, etc. The name of dharma refers to the twelve divisions of the correct teachings. The name of meaning refers to the meaning of the twelve divisions of the correct teachings. The name of nature refers to 'a' (阿) as the beginning and 'ha' (訶) as the end. These syllables combine to thirty-seven. Briefly (speaking). (Also convenient for legal matters, etc.). One by one, the language-dharma (語言法) (Explanation: Refers to the teaching method that follows local dialects). One by one, the establishment-dharma (施設法) (Explanation: Refers to the method of applying names to meanings). One by one, the teaching-dharma (教法) (Explanation: Refers to the principles of establishing teachings). One by one, the speaking-dharma (說法) (Explanation: Refers to the principles of imparting speech to others). One by one, the dharma-gate (法門) (Explanation: Refers to the dharma-gates of various schools). One by one, the entering-dharma (入法) (Explanation: Refers to the various understandings and practices that can enter wisdom). One by one, the determining-dharma (決定法) (Explanation: Refers to the extensive explanation and determination that corresponds to the teachings and meanings). One by one, the abiding-dharma (住法) (Explanation: Refers to the ultimate meaning, the established doctrine, and the secure establishment).
名謂有為無為。廣名謂色受等及空等。不凈名謂凡夫等。凈名謂須陀洹等。究竟名謂緣極通境出世智。及出世后智所緣一切法真如境。複次名者謂至究竟名。通一切法。於一切法。無有差別。此名即是法界。此法界以通一切法。不分別一切義為相。或說名無分別境。菩薩唯於此法中住。余義如別章。
第十回向產生佛德差別義章
佛起佈德垂化攝生。諸宗分齊不同。若依小乘。實佛報身。生在王宮。臨菩提樹成佛。攝生化用及德。皆在其中。若依三乘。法身無方充遍法性。報身成就在色究竟處。化身示現在菩提樹。化用及德皆悉不離。此之三位。若一乘義。所有功德。皆不離二種十佛。一行境十佛。謂無著佛等。如離世間品說。二解境十佛。謂第八地三世間中佛身眾生身等。具如彼說。仍現王宮生及菩提樹其法。乃在十回向終心。問從因修道十地后證理。應在十地后際便示現菩提樹佛。因何卻在十回向中。答若三乘義容有此相。今一乘義順彼六相。總別之法諸位即無前後。所以十回向現者。迴向是善巧智明佛大善巧相故。偏在十回向現。所以知之。菩提樹神在第十回向故。余義可知。
華嚴經內章門等雜孔目卷第二 大正藏第 45 冊 No. 1870 華嚴經內章門等雜孔目章
華
【現代漢語翻譯】 現代漢語譯本：名，指有為法和無為法。廣義的名，指色、受等以及空等。不凈名，指凡夫等。清凈名，指須陀洹（Sotāpanna，預流果）等。究竟名，指緣于極通境的出世智，以及出世后智所緣的一切法真如境。進一步說，名，指的是達到究竟的名，通達一切法，對於一切法，沒有差別。這個名就是法界。這個法界以通達一切法，不分別一切義為特徵。或者說，名是無分別境。菩薩唯獨安住於此法中。其餘意義如其他章節所述。
第十回向產生佛德差別義章
佛陀興起，佈施功德，垂示教化，攝受眾生。各宗派的區分不同。如果依照小乘，真實的佛陀報身，生在王宮，在菩提樹下成佛，攝受眾生，教化作用以及功德，都在其中。如果依照三乘，法身無處不在，充滿法性。報身成就在色究竟天。化身示現在菩提樹。教化作用以及功德，都離不開這三位。如果依照一乘的意義，所有的功德，都不離兩種十佛。一行境十佛，指無著佛等，如《離世間品》所說。二解境十佛，指第八地三世間中的佛身、眾生身等，具體如彼處所說。仍然示現在王宮出生以及菩提樹成佛，其法，乃在十回向的終心。問：從因地修道，十地之後證得真理，應該在十地之後才示現菩提樹佛。為何卻在十回向中？答：如果依照三乘的意義，容許有這種現象。現在一乘的意義順應彼六相，總別之法在各個階段沒有前後之分。所以在十回向示現的原因是，迴向是善巧智，表明佛陀大善巧的相，所以偏偏在十回向示現。之所以知道這一點，是因為菩提樹神在第十回向的緣故。其餘意義可以類推得知。
《華嚴經內章門等雜孔目》卷第二 大正藏第 45 冊 No. 1870 《華嚴經內章門等雜孔目章》
華
【English Translation】 English version: 'Name' refers to conditioned (有為, yǒu wéi) and unconditioned (無為, wú wéi) dharmas. Broadly, 'name' refers to form (色, sè), feeling (受, shòu), etc., as well as emptiness (空, kōng), etc. 'Impure name' refers to ordinary beings (凡夫, fán fū), etc. 'Pure name' refers to Stream-enterers (須陀洹, Xūtuóhuán, Sotāpanna), etc. 'Ultimate name' refers to the transcendental wisdom (出世智, chū shì zhì) that cognizes the realm of perfect penetration, as well as the suchness realm (真如境, zhēn rú jìng) of all dharmas cognized by the wisdom after transcendence. Furthermore, 'name' refers to the name that reaches the ultimate, penetrating all dharmas, without differentiation among them. This 'name' is the Dharmadhatu (法界, fǎ jiè). This Dharmadhatu is characterized by penetrating all dharmas and not differentiating all meanings. Or it can be said that 'name' is the realm of non-discrimination. Bodhisattvas abide solely in this dharma. The remaining meanings are as described in other chapters.
Chapter on the Differences in the Buddha's Virtues Arising from the Tenth Dedication
The Buddha arises, bestowing virtues, manifesting teachings, and gathering beings. The distinctions among the various schools differ. According to the Hinayana (小乘, xiǎo chéng), the true Reward Body (報身, bàoshēn) of the Buddha is born in the royal palace and attains Buddhahood under the Bodhi tree, encompassing the gathering of beings, the function of teaching, and virtues. According to the Three Vehicles (三乘, sān chéng), the Dharma Body (法身, fǎshēn) is omnipresent, pervading the nature of reality. The Reward Body attains accomplishment in the Akanistha Heaven (色究竟處, sè jiū jìng chù). The Transformation Body (化身, huàshēn) appears under the Bodhi tree. The function of teaching and virtues are inseparable from these three bodies. According to the meaning of the One Vehicle (一乘, yī chéng), all merits are inseparable from the two types of Ten Buddhas. The Ten Buddhas of the Realm of Practice (一行境十佛, yī xíng jìng shí fó) refer to the Buddhas such as the Buddha of Non-Attachment, as described in the 'Leaving the World' chapter. The Ten Buddhas of the Realm of Understanding (解境十佛, jiě jìng shí fó) refer to the Buddha bodies, sentient being bodies, etc., in the three realms of the eighth ground, as described therein. The manifestation of birth in the royal palace and attainment of Buddhahood under the Bodhi tree occurs at the final thought of the Tenth Dedication. Question: Since one cultivates the path from the causal ground and realizes the truth after the Ten Grounds, the manifestation of the Bodhi tree Buddha should occur after the Ten Grounds. Why does it occur in the Tenth Dedication? Answer: According to the meaning of the Three Vehicles, this phenomenon is permissible. Now, the meaning of the One Vehicle accords with those six aspects. The laws of totality and particularity have no temporal order in each stage. The reason for the manifestation in the Tenth Dedication is that dedication is skillful wisdom, indicating the Buddha's aspect of great skillfulness. Therefore, it manifests specifically in the Tenth Dedication. The reason for knowing this is that the Bodhi tree deity is in the Tenth Dedication. The remaining meanings can be inferred.
Chapter 2 of the Miscellaneous Notes on the Internal Chapters and Sections of the Avatamsaka Sutra Taisho Tripitaka Volume 45, No. 1870, Chapter on the Miscellaneous Notes on the Internal Chapters and Sections of the Avatamsaka Sutra
Hua
嚴經內章門等雜孔目卷第三
終南太一山至相寺沙門釋智儼集
第六會十地品初明十地章 本分中六決定章 加分中意加內明四法章 六正見章 請分中轉依章 請分未證教二大章 說分初料簡諸宗義章 安住地分初五怖畏章 校量勝分初十愿章 三種菩提章 行校量中信等十行章 行校量慈悲內緣起章 彼果分中調柔等四果章 第二地初三聚戒章 十惡業道章 七種邪見章 十善業道章 攝生戒中明四倒章 第三地厭分中四靜慮八禪章 三苦八苦章 四無量章 六神通章 第四地三十二相章 八十種好章 第五地中七凈章 十諦章 第六地緣生章 三空門章(亦言三三昧) 重空三昧章 人法二空章 第七地中四家義章 第八地四種無生忍章 三世間章 十自在章 十怖畏章 第九地十稠林義章 八萬四千法門章 煩惱行使行稠林章 根行稠林章 生行稠林章 習氣稠林章 三聚行稠林成就章 二十種法師章 四十無礙辯才章 第十地受職章 阿耨達池義
初明十地品十地章
十地者。一歡喜地。二離垢地。三明焰地。四燒然地。五難勝地。六現前地。七遠行地。八不動地。九善慧地。十法雲地。產生佛智住持故名地。地者位也。今十地者。攝佛因位一乘三乘聲聞人天等。並在其中。為
【現代漢語翻譯】 現代漢語譯本
嚴經內章門等雜孔目卷第三
終南太一山至相寺沙門釋智儼集
第六會十地品初明十地章 本分中六決定章 加分中意加內明四法章 六正見章 請分中轉依章 請分未證教二大章 說分初料簡諸宗義章 安住地分初五怖畏章 校量勝分初十愿章 三種菩提章 行校量中信等十行章 行校量慈悲內緣起章 彼果分中調柔等四果章 第二地初三聚戒章 十惡業道章 七種邪見章 十善業道章 攝生戒中明四倒章 第三地厭分中四靜慮八禪章 三苦八苦章 四無量章 六神通章 第四地三十二相章 八十種好章 第五地中七凈章 十諦章 第六地緣生章 三空門章(亦言三三昧) 重空三昧章 人法二空章 第七地中四家義章 第八地四種無生忍章 三世間章 十自在章 十怖畏章 第九地十稠林義章 八萬四千法門章 煩惱行使行稠林章 根行稠林章 生行稠林章 習氣稠林章 三聚行稠林成就章 二十種法師章 四十無礙辯才章 第十地受職章 阿耨達池義
初明十地品十地章
十地者。一歡喜地。二離垢地。三明焰地。四燒然地。五難勝地。六現前地。七遠行地。八不動地。九善慧地。十法雲地。產生佛智住持故名地。地者位也。今十地者。攝佛因位一乘三乘聲聞人天等。並在其中。為
【English Translation】 English version
Miscellaneous Categories from the Inner Chapters of the Strict Sutra, Volume 3
Compiled by Śramaṇa Shiyi of Zhisheng Temple on Mount Taiyi in Zhongnan
Chapter on the Initial Explanation of the Ten Bhūmis (Stages) from the Sixth Assembly, Chapter on the Ten Bhūmis; Six Determinations in the Main Section; Four Dharmas Illuminated Internally with Added Intention in the Additional Section; Six Right Views; Transformation of Reliance in the Request Section; Two Great Teachings of the Unproven in the Request Section; Initial Analysis of Various Sectarian Doctrines in the Explanation Section; Five Fears in the Section on Abiding in the Bhūmis; Ten Vows in the Initial Section on Comparing Superiority; Three Types of Bodhi; Ten Practices such as Faith in the Comparison of Practices; Dependent Arising of Loving-Kindness and Compassion in the Comparison of Practices; Four Fruits such as Gentleness in the Section on Their Fruits; Three Aggregates of Precepts in the Initial Second Bhūmi; Ten Unwholesome Paths of Action; Seven Types of Wrong Views; Ten Wholesome Paths of Action; Explanation of the Four Inversions in the Precepts for Embracing Life; Four Dhyānas (Meditations) and Eight Samāpattis (Attainments) in the Section on Disgust in the Third Bhūmi; Three Sufferings and Eight Sufferings; Four Immeasurables; Six Supernormal Powers; Thirty-Two Marks in the Fourth Bhūmi; Eighty Minor Marks; Seven Purities in the Fifth Bhūmi; Ten Truths; Dependent Origination in the Sixth Bhūmi; Three Doors of Emptiness (also called Three Samādhis); Repeated Emptiness Samādhi; Emptiness of Person and Emptiness of Dharma; Four Schools' Doctrines in the Seventh Bhūmi; Four Types of Non-Origination Endurance in the Eighth Bhūmi; Three Realms; Ten Sovereignties; Ten Fears; Ten Thickets of Meaning in the Ninth Bhūmi; Eighty-Four Thousand Dharma Doors; Thicket of Afflictions, Activities, and Usages; Thicket of Roots and Practices; Thicket of Birth and Practices; Thicket of Habitual Tendencies; Accomplishment of the Thicket of Three Aggregates of Practices; Twenty Types of Dharma Masters; Forty Unobstructed Eloquences; Bestowal of Office in the Tenth Bhūmi; Meaning of Lake Anavatapta
Chapter on the Initial Explanation of the Ten Bhūmis, Chapter on the Ten Bhūmis
The Ten Bhūmis are: 1. Pramuditā-bhūmi (歡喜地, Ground of Joy). 2. Vimalā-bhūmi (離垢地, Ground of Purity). 3. Prabhākarī-bhūmi (明焰地, Ground of Illumination). 4. Arciṣmatī-bhūmi (燒然地, Ground of Blazing). 5. Sudurjayā-bhūmi (難勝地, Ground of Difficult Conquest). 6. Abhimukhī-bhūmi (現前地, Ground of Manifestation). 7. Dūraṅgamā-bhūmi (遠行地, Ground of Far-Going). 8. Acalā-bhūmi (不動地, Ground of Immovability). 9. Sādhumatī-bhūmi (善慧地, Ground of Good Wisdom). 10. Dharmameghā-bhūmi (法雲地, Ground of Dharma Cloud). They are called 'bhūmis' (地) because they generate and sustain the wisdom of Buddhahood. 'Bhūmi' (地) means 'position' or 'stage'. These Ten Bhūmis encompass the causal stages of Buddhahood, including the One Vehicle, the Three Vehicles, Śrāvakas (聲聞, Hearers), humans, devas (天, gods), etc., all within them.
五乘人所觀。普賢證位。佛果攝用。無礙自在。一切皆盡。何以故。十地之法。攝眾生中最初門故。地法甚深最難了別。略約五乘分別分齊。言五乘者。人天等為一。謂人天乘。聲聞緣覺共為一。謂為小乘。漸教所為為一。謂漸悟乘頓教所為為一。謂頓悟乘。一乘為一。謂究竟乘。就初人天。有三種成佛。一佛為救三惡道。現身異彼。三惡道外。即成佛身。如佛現黑象腳等。二為引人趣。現在佛身。如佛為提謂長者現樹神身等。三為引人天。為現其聖身。如人天等知佛是聖。而興供養成世間福者是。二就二乘中有其七義。一約地。謂三界九地十地十一地等外。即成其佛。二約位。見修已外。即成其佛。三者約行。離學已外無學身中。即現成佛。四約菩薩行。三十三心外。即成其佛。五者約時。小乘六十劫成三僧祇外。即成其佛。六者約生死。最後分段身上。即成其佛。七者依小乘十二住。第十二最上阿羅漢住則同是佛。三者約初回心教門。有其八義。一約地位。謂干慧地等十地。第十地中即成佛。所以同十地成佛者。為佛下同因位故作此說。二約三界九地。十一地等已外即成其佛。三約位。見修已外即成其佛。四約行。學位已外同無學羅漢位。即成其佛。五約時。依大乘三僧祇外即成其佛。六約菩薩行。三十三心外即
【現代漢語翻譯】 五乘人所觀，普賢（Samantabhadra）證位，佛果攝用，無礙自在，一切皆盡。何以故？十地之法，攝眾生中最初門故。地法甚深，最難了別。略約五乘分別分齊。言五乘者：人天等為一，謂人天乘；聲聞（Śrāvaka）緣覺（Pratyekabuddha）共為一，謂為小乘；漸教所為為一，謂漸悟乘；頓教所為為一，謂頓悟乘；一乘為一，謂究竟乘。就初人天，有三種成佛。一、佛為救三惡道，現身異彼，三惡道外，即成佛身。如佛現黑象腳等。二、為引人趣，現在佛身。如佛為提謂長者現樹神身等。三、為引人天，為現其聖身。如人天等知佛是聖，而興供養成世間福者是。二、就二乘中有其七義。一、約地，謂三界九地十地十一地等外，即成其佛。二、約位，見修已外，即成其佛。三者約行，離學已外無學身中，即現成佛。四、約菩薩（Bodhisattva）行，三十三心外，即成其佛。五者約時，小乘六十劫成三僧祇（Asaṃkhya）外，即成其佛。六者約生死，最後分段身上，即成其佛。七者依小乘十二住，第十二最上阿羅漢（Arhat）住則同是佛。三、者約初回心教門，有其八義。一、約地位，謂干慧地等十地，第十地中即成佛。所以同十地成佛者，為佛下同因位故作此說。二、約三界九地，十一地等已外即成其佛。三、約位，見修已外即成其佛。四、約行，學位已外同無學羅漢位，即成其佛。五、約時，依大乘三僧祇外即成其佛。六、約菩薩行，三十三心外即
【English Translation】 Modern Chinese version: The observation of the five vehicles, Samantabhadra's attainment of position, the encompassing function of the Buddha-fruit, unobstructed freedom, all are exhausted. Why? Because the Dharma of the Ten Grounds is the initial gateway for encompassing sentient beings. The Dharma of the Grounds is profound and most difficult to discern. Briefly, the divisions are distinguished according to the five vehicles. The five vehicles are: humans and devas (gods) together as one, called the Human-Deva Vehicle; Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) together as one, called the Small Vehicle; that which is accomplished by gradual teachings as one, called the Gradual Enlightenment Vehicle; that which is accomplished by sudden teachings as one, called the Sudden Enlightenment Vehicle; the One Vehicle as one, called the Ultimate Vehicle. Regarding the initial Human-Deva Vehicle, there are three types of becoming a Buddha. First, the Buddha, in order to save the three evil realms, manifests a body different from them; outside the three evil realms, one becomes a Buddha-body. For example, the Buddha manifests as black elephant feet, etc. Second, to guide people to enter, the present Buddha-body. For example, the Buddha manifests as a tree spirit for the elder Tividha, etc. Third, to guide humans and devas, to manifest his holy body. For example, humans and devas know that the Buddha is holy and offer support, thus creating worldly blessings. Second, regarding the Two Vehicles, there are seven meanings. First, in terms of grounds, outside the Three Realms, the Nine Grounds, the Ten Grounds, the Eleven Grounds, etc., one becomes a Buddha. Second, in terms of positions, outside of seeing and cultivation, one becomes a Buddha. Third, in terms of practice, outside of learning, in the body of non-learning, one immediately manifests as a Buddha. Fourth, in terms of Bodhisattva practice, outside of the thirty-three minds, one becomes a Buddha. Fifth, in terms of time, outside of the Small Vehicle's sixty kalpas to accomplish three asaṃkhyas, one becomes a Buddha. Sixth, in terms of birth and death, on the final segmented body, one becomes a Buddha. Seventh, according to the Small Vehicle's twelve abodes, the twelfth, the highest Arhat abode, is the same as a Buddha. Third, regarding the initial aspiration for enlightenment teaching, there are eight meanings. First, in terms of grounds, the dry-wisdom ground, etc., the Ten Grounds, in the tenth ground, one becomes a Buddha. The reason for becoming a Buddha in the same way as the Ten Grounds is that the Buddha descends to be the same as the causal position, hence this statement. Second, outside the Three Realms, the Nine Grounds, the Eleven Grounds, etc., one becomes a Buddha. Third, in terms of positions, outside of seeing and cultivation, one becomes a Buddha. Fourth, in terms of practice, outside of the learning stage, the same as the Arhat position of non-learning, one becomes a Buddha. Fifth, in terms of time, according to the Mahayana, outside of three asaṃkhyas, one becomes a Buddha. Sixth, in terms of Bodhisattva practice, outside of the thirty-three minds, one
成其佛。七約無分別。空理一念即成其佛。八約生死。最後分段身上即成其佛。此約化身。若約報。分段身後即成其佛。又約初教直進位。有其七門。一約位。從十信位等。乃至從歡喜地等滿足十地已外。即成其佛。此由佛境界分段身。非同菩薩地分段身故。二復約位。從歡喜地盡第九地。于第十地。即不退成其佛。此亦為對聲聞下位。于下身中成佛故。故作此說。三約理。謂真如無分別空一念即成其佛。四約十地后一念證果即成其佛。五約時。大乘三僧祇后即成其佛。六約行。究竟無學即成其佛。七約大乘十二住。于第十二最上菩薩住后。即成其佛。又約大乘終教。有其十門。一者約位。從十信行。乃至歡喜等十地滿后。即成其佛。二者從歡喜等初地。至盡第九地。于第十地中。即成其佛。如梵網經所說者是。此為對聲聞。現凡身上得於果證故作此說。此當變化成。非當實成。三者約位。從初歡喜地至第三地。是世間法相同三界。第四地已去至第七地。相同無流。於世間身中。得彼三乘無流德。名為出世。第八地已去至第十地。名出出世。即得成佛。第八地成法身。第九地成應身。第十地成化身。此為於十地中別地相故作是說。四者一念成佛。約無分別真如故作此說。第五約證以明一念成佛。于初地中一念證故。六
【現代漢語翻譯】 現代漢語譯本 成就其佛。七是就無分別而言。空性的道理，一念之間就能成就其佛。八是就生死而言。在最後的分段生死之身成就其佛。這是就化身而言。如果是就報身而言，在分段生死之後就能成就其佛。又就初教直接進位的說法，有七個方面。一是就位次而言，從十信位等，乃至從歡喜地等滿足十地之後，就能成就其佛。這是因為佛的境界是分段身，不同於菩薩地的分段身。二是又就位次而言，從歡喜地到第九地結束，在第十地，就能不退轉地成就其佛。這也是爲了針對聲聞的下位，在下身中成就佛果而這樣說。三是就理而言，就是真如無分別的空性，一念之間就能成就其佛。四是就十地之後的一念證果而言，就能成就其佛。五是就時間而言，大乘三大阿僧祇劫之後就能成就其佛。六是就行而言，究竟無學就能成就其佛。七是就大乘十二住而言，在第十二最上菩薩住之後，就能成就其佛。又就大乘終教而言，有十個方面。一是就位次而言，從十信行，乃至歡喜等十地圓滿之後，就能成就其佛。二是就從歡喜等初地，到第九地結束，在第十地中，就能成就其佛。如《梵網經》所說的那樣。這是爲了針對聲聞，在凡夫身上得到果證而這樣說。這應當是變化成就，而不是真實成就。三是就位次而言，從初歡喜地到第三地，是與世間法相同的三界。第四地以後到第七地，與無漏相同。在世間身中，得到三乘的無漏功德，名為出世。第八地以後到第十地，名叫出出世，就能成就佛果。第八地成就法身，第九地成就應身，第十地成就化身。這是因為在十地中各個地的體相不同而這樣說。四是一念成佛，是就無分別真如而這樣說。第五是就證悟來闡明一念成佛，在初地中一念證悟的緣故。六 約
【English Translation】 English version Achieves Buddhahood. Seventh, it is about non-discrimination. The principle of emptiness, in a single thought, can achieve Buddhahood. Eighth, it is about birth and death. In the final segmented body of birth and death, one achieves Buddhahood. This is in terms of the Transformation Body (Nirmanakaya). If it is in terms of the Reward Body (Sambhogakaya), one achieves Buddhahood after the segmented birth and death. Furthermore, regarding the direct advancement in the Initial Teaching, there are seven aspects. First, in terms of stages, from the Ten Faiths (Das Shradha) stages, and even from the Joyful Ground (Pramudita Bhumi) etc., after fulfilling the Ten Grounds (Dasa Bhumi), one achieves Buddhahood. This is because the realm of the Buddha is a segmented body, different from the segmented body of the Bodhisattva Grounds. Second, again in terms of stages, from the Joyful Ground to the end of the Ninth Ground, in the Tenth Ground, one achieves Buddhahood without regression. This is also to address the lower position of the Hearers (Shravakas), achieving Buddhahood in the lower body, hence this statement. Third, in terms of principle, it means that the True Thusness (Tathata) without discrimination, the emptiness, in a single thought, achieves Buddhahood. Fourth, in terms of the single thought of realizing the fruit after the Ten Grounds, one achieves Buddhahood. Fifth, in terms of time, after the Three Great Asankhyeya Kalpas (Asamkhya-kalpa) of the Mahayana, one achieves Buddhahood. Sixth, in terms of practice, ultimately no more learning (Asaiksa) means one achieves Buddhahood. Seventh, in terms of the Twelve Abodes (Viharas) of the Mahayana, after the Twelfth, the Supreme Bodhisattva Abode, one achieves Buddhahood. Furthermore, regarding the Final Teaching of the Mahayana, there are ten aspects. First, in terms of stages, from the Ten Faith Practices, and even after fulfilling the Ten Grounds such as Joyful Ground, one achieves Buddhahood. Second, from the First Ground such as Joyful Ground, to the end of the Ninth Ground, in the Tenth Ground, one achieves Buddhahood, as stated in the Brahma Net Sutra (Brahmajala Sutra). This is to address the Hearers, attaining the fruit of realization in the body of an ordinary person, hence this statement. This should be transformation achievement, not actual achievement. Third, in terms of stages, from the First Joyful Ground to the Third Ground, it is the same as the Three Realms (Triloka) of worldly dharmas. From the Fourth Ground onwards to the Seventh Ground, it is the same as non-outflow (Anasrava). In the worldly body, attaining the non-outflow virtues of the Three Vehicles (Triyana), it is called transcendence of the world (Lokottara). From the Eighth Ground onwards to the Tenth Ground, it is called transcendence of the transcendence of the world, and one achieves Buddhahood. The Eighth Ground achieves the Dharma Body (Dharmakaya), the Ninth Ground achieves the Reward Body, and the Tenth Ground achieves the Transformation Body. This is because the characteristics of each ground are different in the Ten Grounds, hence this statement. Fourth, achieving Buddhahood in a single thought is based on non-discriminating True Thusness. Fifth, explaining achieving Buddhahood in a single thought through realization, because of realizing in a single thought in the First Ground. Sixth about
於十地后一念證果。名一念成佛。上諸一念者。所謂無念也。七約時者。謂大乘三僧祇后即是佛。八約行。金剛心后。得一切智智即是佛。九約生死。滅七種生死後即是其佛。十者依大乘同性經。有三種十地。聲聞十地。緣覺十地。佛十地。為招引小乘。同於大乘終教之義故作此說。其十地名等。具如疏說。又有差別十地相。廣如梁本攝論修時章釋。第四約頓教明者。唯有一門。所謂無相。何以故。由成一行三昧故。乘彼一味真如所成故。不可說有諸異相門。成佛亦如此。一切俱離。是名佛也。第五約一乘義者。十信終心。乃至十解位十行十回向十地佛地。一切皆成佛。又在第十地。亦別成佛。如法寶周羅善知識中說。何以故。一乘之義。為引三乘及小乘等。同於下位及下身中。得成佛故。又於八地已上。即成其佛。如於此位成無礙佛。一切身故。此據別教言。若據同教說。即攝前四乘所明道理。一切皆是一乘之義。文雖是同。而義皆別。如此等法差別相者。為護十地故。隨方便門作種種說。令諸眾生於十地中離增上慢。又依六相。總別義即是一乘。隨相別布義即是三乘。此約教分說。其實一乘十地之法。盡其三世已通究竟。此據證說。余義如別章。
本分中決定章
六決定者。一觀相善決定。真如觀一
【現代漢語翻譯】 現代漢語譯本 在十地之後，一念之間證得佛果，這被稱為『一念成佛』。上面所說的『一念』，實際上是指『無念』。第七，從時間上來說，是指大乘修行經過三大阿僧祇劫之後，即可成佛。第八，從修行上來說，是指在金剛心之後，獲得一切智智，即可成佛。第九，從生死上來說，是指滅除七種生死之後，即可成佛。第十，依據《大乘同性經》，有三種十地：聲聞十地、緣覺十地、佛十地。這是爲了引導小乘，使其最終歸於大乘的教義而作此說。其十地的名稱等，詳細內容如疏中所說。另外還有差別十地之相，詳細內容見梁朝所譯《攝大乘論》的修時章的解釋。 第四，從頓教的角度來說明，只有一門，那就是『無相』。為什麼呢？因為成就一行三昧的緣故，憑藉那唯一真如所成就的緣故，不可說有各種不同的相門。成佛也是如此，一切都遠離，這才是佛。第五，從一乘的意義來說，十信位的終點，乃至十解位、十行位、十回向位、十地位、佛地，一切都可成佛。又在第十地，也可分別成佛，如法寶周羅善知識中所說。為什麼呢？一乘的意義，是爲了引導三乘及小乘等，使其在下位及下身中，也能成就佛果。又在八地以上，即可成就佛果，如在此位成就無礙佛，成就一切身。這是從別教的角度來說。如果從同教的角度來說，就包含了前面四乘所闡明的道理，一切都是一乘的意義。文字雖然相同，但意義卻各不相同。如此等等法的差別相，是爲了守護十地，隨順方便之門而作種種說法，使眾生在十地中遠離增上慢。又依據六相，總別義就是一乘，隨相別布義就是三乘。這是從教義的區分來說。實際上，一乘十地之法，貫穿三世，已經通達究竟。這是從證悟的角度來說。其餘意義如其他章節。
本分中 決定章
六種決定：第一，觀相善決定。真如觀一
【English Translation】 English version After the ten Bhumis (ten grounds of Bodhisattvas), attaining Buddhahood in a single thought is called 'achieving Buddhahood in a single thought'. The 'single thought' mentioned above actually refers to 'no-thought' (Wu-nian). Seventh, in terms of time, it means that after practicing the Mahayana for three great Asamkhya kalpas (incalculable eons), one can become a Buddha. Eighth, in terms of practice, it means that after the Vajra heart (Diamond Heart), obtaining all-knowing wisdom (Sarvajna), one can become a Buddha. Ninth, in terms of Samsara (cycle of birth and death), it means that after extinguishing the seven types of Samsara, one can become a Buddha. Tenth, according to the Mahayana Sameness Sutra, there are three types of ten Bhumis: the ten Bhumis of Sravakas (listeners), the ten Bhumis of Pratyekabuddhas (solitary Buddhas), and the ten Bhumis of Buddhas. This is said to guide the Hinayana (small vehicle), so that it ultimately returns to the teachings of the Mahayana. The names of the ten Bhumis, etc., are detailed in the commentary. There are also different aspects of the ten Bhumis, which are explained in detail in the chapter on the time of practice in the Liang Dynasty translation of the Mahayana-samgraha. Fourth, from the perspective of the sudden teaching (頓教, Dun Jiao), there is only one gate, which is 'no-form' (Wu-xiang). Why? Because of the accomplishment of the Samadhi of One Practice (一行三昧, Yi Xing Sanmei), because of what is accomplished by that one flavor of Suchness (真如, Zhenru). It cannot be said that there are various different form gates. Achieving Buddhahood is also like this, everything is detached, and this is called Buddha. Fifth, from the meaning of the One Vehicle (一乘, Yicheng), the end of the ten faiths (十信, Shixin), up to the ten understandings (十解, Shijie), ten practices (十行, Shixing), ten dedications (十回向, Shihuixiang), ten Bhumis (十地, Shidi), and the Buddha-ground (佛地, Fodi), everything can achieve Buddhahood. Also, in the tenth Bhumi, one can separately achieve Buddhahood, as mentioned in the Dharma Jewel Zhouluo Good Knowing Advisor. Why? The meaning of the One Vehicle is to guide the Three Vehicles (三乘, Sancheng) and the Hinayana, etc., so that they can achieve Buddhahood in the lower positions and lower bodies. Moreover, above the eighth Bhumi, one can achieve Buddhahood, such as achieving unobstructed Buddha in this position, achieving all bodies. This is from the perspective of the separate teaching (別教, Biejiao). If speaking from the perspective of the common teaching (同教, Tongjiao), it includes the principles explained by the previous four vehicles, and everything is the meaning of the One Vehicle. Although the words are the same, the meanings are different. Such different aspects of the Dharma are to protect the ten Bhumis, and various explanations are made according to the expedient means, so that sentient beings can stay away from arrogance in the ten Bhumis. Also, according to the six aspects, the general and specific meanings are the One Vehicle, and the meaning of distributing according to the aspects is the Three Vehicles. This is from the division of teachings. In reality, the Dharma of the One Vehicle and the ten Bhumis penetrates the three worlds and has reached the ultimate. This is from the perspective of realization. The remaining meanings are in other chapters.
Chapter on Determination in the Main Section
Six Determinations: First, the determination of good observation of characteristics. The Suchness observation is one.
味相故。如經無雜故。二真實善決定。非一切世間境界出世間故。如經不可見故。三勝善決定。此有六義。一大法界故勝。二一切佛根本故勝。三法相差別法爾故勝。四真如觀。勝凡夫二乘智故勝。五順大教故勝。六是無漏故勝。故地論云。大法界故。一切佛根本故。法相義故。真如觀勝諸凡夫二乘智故。說大乘法法爾故。白法界故。四因善決定。因有二種。一成無常愛果。因善決定。是因如虛空。依見生諸色。色不盡故。二常果因善決定。得涅槃道。如經盡未來際故。五大善決定。隨順作利益他行。如經覆護一切眾生界故。次前善決定。此愿世間涅槃中非一向住故。六不怯弱善決定。入一切諸佛智地不怯弱故。如經佛子是諸菩薩。乃至入現在諸佛智地故。此六決定。是十地體。通十地故。亦通十住已來。故經云。十住中有五決定。十行亦同。除大善。十回向有三決定。謂觀相及大善不怯弱。此之廢興。顯位高下增微故。通義可知。此義通彼修生及本有。非彼三乘及小乘所知。普賢性起在此位中。何以故。同是證故。余義如別章。
加分中意加內明四法章
四法章者。即四堪智。一者緣二者法三者作四者成。此之四智。與六相智類亦相似。但門有別。一緣者。即成法之緣。二法者。相應成法。三作者。謂
【現代漢語翻譯】 現代漢語譯本 味相故。如經無雜故。二真實善決定。非一切世間境界出世間故。如經不可見故。三勝善決定。此有六義。一大法界（Dharmadhatu，一切法的本體）故勝。二一切佛根本故勝。三法相差別法爾故勝。四真如觀（Tathata-darshana，對事物真實本性的觀察）。勝凡夫二乘智故勝。五順大教故勝。六是無漏故勝。故地論云。大法界故。一切佛根本故。法相義故。真如觀勝諸凡夫二乘智故。說大乘法法爾故。白法界故。四因善決定。因有二種。一成無常愛果。因善決定。是因如虛空。依見生諸。不盡故。二常果因善決定。得涅槃道。如經盡未來際故。五大善決定。隨順作利益他行。如經覆護一切眾生界故。次前善決定。此愿世間涅槃中非一向住故。六不怯弱善決定。入一切諸佛智地不怯弱故。如經佛子是諸菩薩。乃至入現在諸佛智地故。此六決定。是十地體。通十地故。亦通十住已來。故經云。十住中有五決定。十行亦同。除大善。十回向有三決定。謂觀相及大善不怯弱。此之廢興。顯位高下增微故。通義可知。此義通彼修生及本有。非彼三乘及小乘所知。普賢性起在此位中。何以故。同是證故。余義如別章。
加分中意加內明四法章
四法章者。即四堪智。一者緣二者法三者作四者成。此之四智。與六相智類亦相似。但門有別。一緣者。即成法之緣。二法者。相應成法。三作者。謂
【English Translation】 English version Due to the nature of taste. As the sutra is without impurities. Second, true goodness is definitely determined. It transcends all worldly realms because it is supramundane. As the sutra is invisible. Third, supreme goodness is definitely determined. This has six meanings: First, it is supreme because of the great Dharmadhatu (Dharmadhatu, the essence of all dharmas). Second, it is supreme because it is the root of all Buddhas. Third, the characteristics of dharmas are naturally different, hence it is supreme. Fourth, the contemplation of Suchness (Tathata-darshana, observation of the true nature of things) is supreme. It is superior to the wisdom of ordinary people and those of the two vehicles. Fifth, it is supreme because it accords with the great teachings. Sixth, it is supreme because it is free from outflows. Therefore, the Treatise on the Stages [of Yoga Practice] says: Because of the great Dharmadhatu. Because it is the root of all Buddhas. Because of the meaning of the characteristics of dharmas. The contemplation of Suchness surpasses the wisdom of ordinary people and those of the two vehicles. It speaks of the Dharma of the Great Vehicle as being natural. Because of the pure Dharmadhatu. Fourth, the cause of goodness is definitely determined. There are two kinds of causes. First, the cause of impermanent fruits of love is definitely determined. This cause is like space. Based on views, various * arise. * are inexhaustible. Second, the cause of constant fruits is definitely determined. One attains the path of Nirvana. As the sutra says, it extends to the end of future ages. Fifth, great goodness is definitely determined. It accords with actions that benefit others. As the sutra says, it covers and protects all realms of sentient beings. Next, prior goodness is definitely determined. This wishes that the world would not dwell solely in Nirvana. Sixth, unwavering goodness is definitely determined. One enters the wisdom ground of all Buddhas without wavering. As the sutra says, 'The Buddha's children are all Bodhisattvas, even entering the wisdom ground of the Buddhas of the present.' These six determinations are the substance of the Ten Grounds. They encompass the Ten Grounds. They also encompass those who have reached the Ten Abodes. Therefore, the sutra says, 'There are five determinations in the Ten Abodes.' The Ten Practices are the same, except for great goodness. The Ten Dedications have three determinations, namely, contemplating characteristics, great goodness, and unwavering. The rise and fall of these reveal the height, lowness, increase, and decrease of positions. The general meaning is knowable. This meaning encompasses both cultivation-born and inherent [qualities]. It is not known by the three vehicles and the Small Vehicle. The arising of the nature of Samantabhadra (普賢) is in this position. Why? Because it is the same as the proof. The remaining meanings are in separate chapters.
Adding the meaning of adding the chapter on the Four Dharmas of Inner Illumination
The chapter on the Four Dharmas refers to the Four Capacities of Wisdom. First is condition, second is dharma, third is action, and fourth is accomplishment. These four wisdoms are similar to the six aspects of wisdom. But the doors are different. First, 'condition' refers to the condition for accomplishing a dharma. Second, 'dharma' refers to the dharma that is accomplished in accordance. Third, 'action' refers to
緣能成也。四成者。謂了別成就。知法之智明瞭。緣起自在故云堪。此義亦得通一乘及三乘。何以故。由此四堪智。於三乘中。順離四謗。及契中道故。此義如別章。
六正見章
六正見者。金剛仙論。一真實智正見。能知理法。二行正見。能知行法。此二是教旨。三教正見。能知教法故。四離二邊正見。知前理法不同情取。五不思議正見。知前行法。成德出情。六根欲性正見。知前教法說隨物心。此之正見。知法分齊也。此順三乘。若依一乘。即十種明瞭法。如離世間品說。所謂隨順世間明瞭法。為欲長養一切世間凡夫善根故。無礙不壞信明瞭法。解法真性信行人故。安住法界明瞭法。解法行人故。遠離八邪向八正道明瞭法。解八人故。除滅眾結斷生死漏見真實諦明瞭法。解須陀洹故。觀味是幻還來受生明瞭法。解斯陀含故。乃至須臾。不樂三界不著受生專求盡漏明瞭法。解阿那含故。六通自在由八解脫隨意正受九次第定諸辯明瞭法。解阿羅漢故。常樂寂靜因外緣解知足少事不由他悟成就智慧明瞭法。解緣覺故。成就勝智諸根明利心常解脫長養無量功德智慧滿足諸佛十力四無所畏一切佛法明瞭法。解菩薩故。問何故引彼下法釋明瞭義。一乘甚深。舉下為況。令人易解故。小乘即無此事。因映成大解故。
【現代漢語翻譯】 現代漢語譯本：因緣能夠成就。四種成就指的是什麼呢？指的是了別成就（指對事物清晰辨別的成就），以及了知佛法的智慧明瞭。因為緣起是自在的，所以稱為『堪』（能夠，勝任）。這個意義也可以貫通於一乘和三乘。為什麼呢？因為這四種『堪』智，在三乘中，能夠順應遠離四種誹謗，並且契合中道。這個意義在別的章節中有詳細說明。
六正見章
六正見指的是什麼呢？根據《金剛仙論》的說法：一是真實智正見，能夠了解理法（真理之法）；二是行正見，能夠了解行法（修行之法）。這兩種是教義的宗旨。三是教正見，能夠了解教法（教導之法）。四是離二邊正見，瞭解前面的理法，不帶有情感的執取。五是不思議正見，瞭解前面的行法，成就德行超出情感。六是根欲性正見，瞭解前面的教法，是隨著眾生的心而說的。這六種正見，瞭解佛法的分際。這順應於三乘。如果依據一乘，就是十種明瞭法，如《離世間品》所說。所謂隨順世間明瞭法，是爲了增長一切世間凡夫的善根。無礙不壞信明瞭法，是了解法之真性，信行人所證得的。安住法界明瞭法，是了解法之行人所證得的。遠離八邪，趨向八正道明瞭法，是瞭解八人（指八種聖者）所證得的。除滅各種煩惱，斷絕生死之漏，見到真實諦明瞭法，是瞭解須陀洹（Sotapanna，入流果）所證得的。觀察五欲之樂是虛幻的，還會回來受生的明瞭法，是瞭解斯陀含（Sakadagami，一來果）所證得的。乃至須臾，不樂於三界，不執著于受生，專心求盡煩惱之漏的明瞭法，是瞭解阿那含（Anagami，不來果）所證得的。六神通自在，由八解脫隨意進入，九次第定，各種辯才的明瞭法，是瞭解阿羅漢（Arhat，無學果）所證得的。常樂寂靜，因為外緣的解除，知足少事，不依賴他人而覺悟，成就智慧的明瞭法，是瞭解緣覺（Pratyekabuddha，獨覺）所證得的。成就殊勝的智慧，諸根明利，心常解脫，增長無量的功德，智慧圓滿，諸佛的十力、四無所畏，一切佛法的明瞭法，是瞭解菩薩（Bodhisattva，覺有情）所證得的。問：為什麼引用那些低層次的法來解釋明瞭的意義呢？一乘非常深奧，用低層次的來比喻，使人容易理解。小乘就沒有這件事。因為映襯才能成就大的理解。
【English Translation】 English version: Conditions are able to bring about accomplishment. What are the four accomplishments? They refer to the accomplishment of clear discernment (the accomplishment of clearly distinguishing things), and the wisdom of knowing the Dharma is clear. Because the arising of conditions is unhindered, it is called 'capable'. This meaning can also be applied to both the One Vehicle and the Three Vehicles. Why? Because these four 'capable' wisdoms, within the Three Vehicles, can accord with and stay away from the four slanders, and align with the Middle Way. This meaning is explained in detail in other chapters.
Chapter on the Six Right Views
What are the six right views? According to the Vajrasena Sutra: First, the right view of true wisdom, which is able to understand the principle Dharma (the Dharma of truth); second, the right view of practice, which is able to understand the practice Dharma (the Dharma of practice). These two are the tenets of the teachings. Third, the right view of teachings, which is able to understand the teaching Dharma (the Dharma of teachings). Fourth, the right view of being free from the two extremes, understanding the preceding principle Dharma without emotional attachment. Fifth, the right view of the inconceivable, understanding the preceding practice Dharma, accomplishing virtue beyond emotions. Sixth, the right view of the nature of roots and desires, understanding the preceding teaching Dharma, which is spoken according to the minds of beings. These six right views understand the boundaries of the Dharma. This accords with the Three Vehicles. If based on the One Vehicle, it is the ten kinds of clear Dharmas, as described in the Leaving the World Chapter. The so-called clear Dharma that accords with the world is for the purpose of increasing the roots of goodness of all ordinary beings in the world. The clear Dharma of unhindered and indestructible faith is attained by those who understand the true nature of the Dharma and are practitioners of faith. The clear Dharma of abiding in the Dharma realm is attained by those who are practitioners of the Dharma. The clear Dharma of being away from the eight evils and heading towards the eight right paths is attained by those who understand the eight persons (referring to the eight types of noble ones). The clear Dharma of eliminating all afflictions, cutting off the outflows of birth and death, and seeing the true truth is attained by those who understand the Sotapanna (stream-enterer). The clear Dharma of observing that the pleasures of the five desires are illusory and will still return to be reborn is attained by those who understand the Sakadagami (once-returner). Even for a moment, the clear Dharma of not delighting in the three realms, not being attached to rebirth, and focusing on seeking the exhaustion of outflows is attained by those who understand the Anagami (non-returner). The clear Dharma of being free in the six supernormal powers, entering at will through the eight liberations, the nine successive concentrations, and various eloquence is attained by those who understand the Arhat (one who is worthy). The clear Dharma of constant joy and tranquility, because of the release of external conditions, being content with little, awakening without relying on others, and accomplishing wisdom is attained by those who understand the Pratyekabuddha (solitary Buddha). The clear Dharma of accomplishing supreme wisdom, the roots being sharp, the mind being constantly liberated, increasing immeasurable merits, wisdom being complete, the ten powers and four fearlessnesses of the Buddhas, and all the Buddha Dharmas is attained by those who understand the Bodhisattva (enlightening being). Question: Why are those lower-level Dharmas cited to explain the meaning of clarity? The One Vehicle is very profound, using the lower levels as a metaphor to make it easier for people to understand. The Small Vehicle does not have this. Because of contrast, great understanding can be accomplished.
余義如別章。
請分中轉依章
轉依者。五門分別。一明轉依所依體。二明能轉智。三明所轉障。四明轉所感果。五明位地。所依者。謂常身由自性身。如來藏先為生死依。後轉為法身為究竟依。能轉智者。謂無分別智。所轉障者。謂八妄想等。所感果者。謂涅槃寂滅果。所依位者。如梁本論云。略有六位。一益力損能轉。由隨信樂位住聞熏習力故。世間修慧損益義成。二通達轉。謂已登地諸菩薩。由真實虛妄顯現為能故。虛妄者。謂觀俗智。真俗二智並得現故。此轉從初地至六地。有出入觀異。三修習轉。由未離障人是一切相不顯現真實顯現依故。謂三相不顯現。三無相顯現故。此轉從七地至十地。謂此中同修無相行故。以四地為其位。四果圓滿轉。由已離障人一切相不顯現。清凈真如顯現至得一切相自在依故。謂智斷恩三德具足也。五下劣轉。由聲聞通達人無我故。六廣大轉。由菩薩通達法無我故。謂人境功能三義勝故。人是菩薩。境是法無我。功能即自利利他功能也。此約直進教釋。若約小乘。即見修等轉。若約初回心教。亦同見修轉。若約熟教。地前隨伏。初地頓斷。二地已去斷其習氣。頓教不說斷。圓教一斷一切斷。亦如前說。斷皆非初。非中后斷也。普賢解行位中漸差等伏。余義如別章。
【現代漢語翻譯】 現代漢語譯本：其餘的意義如同其他章節所述。
請解釋轉依這一章
關於轉依，從五個方面來分別說明：一、說明轉依所依賴的本體；二、說明能轉的智慧；三、說明所要轉變的障礙；四、說明轉變所感得的果報；五、說明所處的位地。所依賴的本體，指的是常身，它源於自性身（Tathāgatagarbha，如來藏），如來藏先前是生死的所依，後來轉變為法身，成為究竟的所依。能轉的智慧，指的是無分別智（nirvikalpa-jñāna）。所要轉變的障礙，指的是八種妄想等等。所感得的果報，指的是涅槃寂滅的果。所處的位地，如梁本《攝大乘論》所說，大致有六個位地：一、增益損減的能轉，由於隨順信樂位，安住于聽聞熏習的力量，世間的修慧能夠增益或損減，從而成就意義。二、通達的能轉，指的是已經登上菩薩地的菩薩，由於真實和虛妄的顯現成為可能，虛妄指的是觀俗智（saṃvṛti-satya-jñāna），真俗二智都能顯現。這種轉變從初地到六地，有出入觀的差異。三、修習的能轉，由於沒有遠離障礙的人，一切相不顯現，真實顯現作為所依，指的是三相不顯現，三無相顯現。這種轉變從七地到十地，因為其中共同修習無相行。以四地作為它的位地。四、果圓滿的能轉，由於已經遠離障礙的人，一切相不顯現，清凈真如顯現，直至獲得一切相自在作為所依，指的是智德、斷德、恩德三德具足。五、下劣的能轉，由於聲聞通達人無我（pudgala-nairātmya）。六、廣大的能轉，由於菩薩通達法無我（dharma-nairātmya），指的是人、境、功能三方面的殊勝。人是菩薩，境是法無我，功能即是自利利他的功能。這是從直進教的角度來解釋。如果從小乘的角度來看，就是見道、修道等的轉變。如果從初回心教的角度來看，也同樣是見道、修道的轉變。如果從成熟教的角度來看，地前隨順降伏，初地頓然斷除，二地以後斷除習氣。頓教不說斷除。圓教一斷一切斷，也如前面所說，斷除都不是最初、中間或最後才斷除的。普賢的解行位中，有漸次差別等的降伏。其餘的意義如同其他章節所述。
【English Translation】 English version: The remaining meanings are as described in other chapters.
Please explain the chapter on Transformation of the Basis (āśraya-parāvṛtti).
Regarding the Transformation of the Basis, it can be distinguished in five aspects: 1. Explaining the entity on which the transformation relies; 2. Explaining the wisdom that can transform; 3. Explaining the obstacles to be transformed; 4. Explaining the result of the transformation; 5. Explaining the stages involved. The entity on which it relies refers to the Constant Body (nitya-kāya), which originates from the Self-Nature Body (svabhāva-kāya), the Tathāgatagarbha (如來藏, Buddha-nature) was previously the basis of birth and death, and later transforms into the Dharmakāya (法身, Dharma Body), becoming the ultimate basis. The wisdom that can transform refers to Non-Conceptual Wisdom (nirvikalpa-jñāna, 無分別智). The obstacles to be transformed refer to the eight kinds of deluded thoughts, etc. The result of the transformation refers to the fruit of Nirvāṇa (涅槃) and quiescence. The stages involved, as stated in the Liang version of the Saṃdhinirmocana Sūtra, can be roughly divided into six stages: 1. The transformation of increasing benefit and decreasing harm, due to following the position of faith and joy, abiding in the power of hearing and cultivation, the worldly wisdom of cultivation can increase or decrease, thereby accomplishing meaning. 2. The transformation of understanding, referring to the Bodhisattvas who have already ascended the Bodhisattva grounds (bhūmi), because the manifestation of truth and falsehood becomes possible, falsehood refers to Conventional Wisdom (saṃvṛti-satya-jñāna, 觀俗智), both True and Conventional Wisdom can manifest. This transformation from the first ground to the sixth ground has differences in entering and exiting contemplation. 3. The transformation of cultivation, because for those who have not yet separated from obstacles, all characteristics do not manifest, and true manifestation serves as the basis, referring to the non-manifestation of the three characteristics, and the manifestation of the three non-characteristics. This transformation is from the seventh ground to the tenth ground, because they commonly cultivate the practice of non-characteristics. The four grounds serve as its stage. 4. The transformation of complete fruition, because for those who have already separated from obstacles, all characteristics do not manifest, pure Suchness (tathatā) manifests, until obtaining the freedom of all characteristics as the basis, referring to the complete possession of the three virtues of wisdom, severance, and grace. 5. The inferior transformation, because the Śrāvakas (聲聞) understand the absence of self of persons (pudgala-nairātmya, 人無我). 6. The vast transformation, because the Bodhisattvas understand the absence of self of phenomena (dharma-nairātmya, 法無我), referring to the superiority of the three aspects of person, object, and function. The person is the Bodhisattva, the object is the absence of self of phenomena, and the function is the function of benefiting oneself and others. This is explained from the perspective of the direct teaching. If viewed from the perspective of the Hīnayāna (小乘), it is the transformation of the path of seeing, the path of cultivation, etc. If viewed from the perspective of the initial aspiration teaching, it is also the transformation of the path of seeing and the path of cultivation. If viewed from the perspective of the mature teaching, before the grounds, there is compliant subjugation, sudden severance on the first ground, and severance of habitual tendencies after the second ground. The sudden teaching does not speak of severance. The perfect teaching severs all with one severance, as mentioned earlier, severance is not done initially, in the middle, or at the end. In the practice and vows of Samantabhadra (普賢), there is gradual difference and equal subjugation. The remaining meanings are as described in other chapters.
請分未證教二大章
證教者。即約因果二分說二大也。因分者是教大。果分者是義大。所以約果說義大。為果是所克之位。義大是所證之法義。位相似故約之以顯。所以約因明教大者。因是能生之位。教是能目方便義。位相似故約顯之。教證二分德量非小故名為大。證分絕言。是發趣者究竟所歸。故名為義。教大者有其三種。一因成就大。二因漸成就大。三教說修成就大。因成就大者。地論偈言。慈悲及願力。因此克證故名為因大。位在地前。因漸成就大者。偈言漸次故。漸者說聞思慧等次第。乃至能生出世間智因故。何者教說修成就大。有二種。一滿足修。二觀修。滿足修者。偈言。非心境故。非心境者。此句示現聞思慧等雜境界處。唯是智因。能生出世間智。而此不能滿彼出世間智地。偈言。智滿如凈心故。如出世間清凈心。能滿彼智地故。觀修者。偈言。是境界難見難說。自心知我承佛力說。咸共恭敬聽。此偈顯何義。是境界難見。自心清凈可見。此境界不可說。如是教說修成就已。余偈義可知。此義通三乘。小乘中則無。何以故。小乘義中。但說教故。一乘圓教。若約見聞。則不得分教義二大。若約普賢解行證義。即說有其教義二大。若將見聞對普賢證。亦得可言見聞是教大。普賢證義是義大。
【現代漢語翻譯】 現代漢語譯本 請分為未證教二大章。
證教，即從因果兩方面來說明二大。因的部分是教大，果的部分是義大。之所以從果來說義大，是因為果是所證得的果位，義大是所證悟的法義。果位與法義相似，所以用果來說明義大。之所以從因來說明教大，是因為因是能生起果位的因素，教是能指引方便之道的途徑。因位與教法相似，所以用因來說明教大。教和證二者的功德和度量都非常大，所以稱為『大』。證的部分超越了言語，是修行者最終歸宿的地方，所以稱為『義』。
教大有三種：一是因成就大，二是因漸成就大，三是教說修成就大。因成就大，如《地論》中的偈頌所說：『慈悲及願力，因此克證故名為因大。』這是指在果位之前，以慈悲和願力作為證悟的基礎，所以稱為因大。
因漸成就大，如偈頌所說：『漸次故。』『漸』指的是聞、思、修等智慧的次第，乃至能生起出世間智慧的因。什麼是教說修成就大呢？有兩種：一是滿足修，二是觀修。滿足修，如偈頌所說：『非心境故。』『非心境』這句話表明，聞、思、修等所涉及的境界，僅僅是智慧的因，能生起出世間智慧，但不能圓滿出世間智慧的果位。如偈頌所說：『智滿如凈心故。』就像出世間清凈心，能圓滿智慧的果位。
觀修，如偈頌所說：『是境界難見難說，自心知我承佛力說，咸共恭敬聽。』這句偈頌顯示了什麼含義呢？這個境界難以見到，只有自心清凈才能見到。這個境界難以用語言表達。我知道這是憑藉佛的力量才能說出來，希望大家共同恭敬地聽聞。這樣，教說修就成就了，其餘偈頌的含義可以自己理解。這個義理貫通三乘，但在小乘中沒有。為什麼呢？因為小乘的義理中，只講教法。一乘圓教，如果從見聞的角度來說，就不能區分教義二大。如果從普賢菩薩的解、行、證的角度來說，就存在教義二大。如果將見聞與普賢菩薩的證悟相對比，也可以說見聞是教大，普賢菩薩的證悟是義大。
【English Translation】 English version Please divide into two major chapters: Untested Teaching and Teaching.
『Teaching』 and 『Attainment』 are explained in terms of cause and effect. The cause aspect is the Great Teaching (教大, Jiào Dà), and the effect aspect is the Great Meaning (義大, Yì Dà). The reason for explaining the Great Meaning from the perspective of effect is that the effect is the position attained, and the Great Meaning is the Dharma meaning attained. The positions are similar, so they are associated to clarify. The reason for clarifying the Great Teaching from the perspective of cause is that the cause is the position that can generate, and the teaching is the expedient meaning that can be pointed out. The positions are similar, so they are associated to clarify. The merits and magnitude of the two aspects of Teaching and Attainment are not small, hence they are called 『Great.』 The Attainment aspect transcends words and is the ultimate destination for those who aspire, hence it is called 『Meaning.』
There are three types of Great Teaching: first, the Greatness of Cause Accomplishment; second, the Greatness of Gradual Cause Accomplishment; and third, the Greatness of Teaching, Explanation, and Practice Accomplishment. The Greatness of Cause Accomplishment is as stated in the verses of the Dasabhumika Sutra (地論, Dì Lùn): 『Compassion and the power of vows, therefore, are called the Great Cause because of their attainment.』 This refers to the position before the fruition, where compassion and vows serve as the foundation for attainment, hence it is called the Great Cause.
The Greatness of Gradual Cause Accomplishment is as stated in the verses: 『Gradual sequence.』 『Gradual』 refers to the sequence of hearing, thinking, and wisdom, up to the cause that can generate transcendent wisdom. What is the Greatness of Teaching, Explanation, and Practice Accomplishment? There are two types: first, complete practice; second, contemplative practice. Complete practice is as stated in the verses: 『Not mind-object.』 『Not mind-object』 indicates that the realms involved in hearing, thinking, and wisdom are merely the cause of wisdom, capable of generating transcendent wisdom, but incapable of fulfilling the state of transcendent wisdom. As stated in the verses: 『Wisdom is fulfilled like a pure mind.』 Just as a pure transcendent mind can fulfill the state of wisdom.
Contemplative practice is as stated in the verses: 『This realm is difficult to see and difficult to speak of; the mind knows that I speak relying on the Buddha's power; all respectfully listen.』 What meaning does this verse reveal? This realm is difficult to see; only a pure mind can see it. This realm is difficult to express in words. I know that I can speak of it only by relying on the power of the Buddha; I hope everyone will respectfully listen. Thus, the Teaching, Explanation, and Practice are accomplished, and the meaning of the remaining verses can be understood on one's own. This meaning is common to the Three Vehicles, but it is not found in the Small Vehicle. Why? Because the meaning of the Small Vehicle only speaks of teaching. In the One Vehicle Perfect Teaching, if viewed from the perspective of seeing and hearing, the two Greatnesses of Teaching and Meaning cannot be distinguished. If viewed from the perspective of Samantabhadra's (普賢, Pǔ Xián) understanding, practice, and attainment, then the two Greatnesses of Teaching and Meaning exist. If seeing and hearing are compared to Samantabhadra's attainment, it can also be said that seeing and hearing are the Great Teaching, and Samantabhadra's attainment is the Great Meaning.
可準知之。
說分初料簡諸宗義章
今論一乘三乘小乘。皆有宗趣。若隨機感藥病別說。則有無量。今依龍樹菩薩釋般若義立四悉檀。其宗通言一切皆得成宗。即是龍樹菩薩大善巧也。四悉檀者。四者數。悉檀者宗也。一世界悉檀。世者時。界者分齊也。在一時中設教當理名世界也。二各各為人悉檀。機宜各別。各取當聖所為故名為人悉檀。三對治悉檀者。明其聖教。擬所當機。伏滅煩惱。名對治悉檀。四第一義悉檀者。無聞教義理事。應得伏滅煩惱生漏無漏智。即是第一義悉檀。第一義者。義中第一也。此四悉檀。猶如圓珠隨方皆應。悉檀之義。亦復如是。又有四悉檀印。一苦二無常三無我四寂靜。前四據益。后四據道理。是名悉檀多。隨大小乘。因果漏無漏。若理若事。一切皆應。宜可知之。余義如別章。
安住地分初五怖畏章
五怖畏者。所謂不活畏．惡名畏．死畏．墮惡道畏．大眾威德畏。初地之中。離如是等一切諸畏。何以故。初地離我相故。尚不貪身。何況所用事。故無不活畏。心不希望供養恭敬。我應供養一切眾生故。無惡名畏。遠離我見。無有死畏。菩薩死已。不離佛菩薩。無惡道畏。菩薩在世一切無有等者。何況有勝。無有大眾威德畏。第一第二第五依身口意。第三第四
唯依身怖畏。因者略有二種。一邪智妄取想見愛著。二善根微少。是五怖畏。若約小乘。即實有是法。若約初教。其事即空。是五怖畏。若約終教。怖畏即如是。怖畏義。若約頓教。一切不可說。若約圓教。如前事成。何以故。隨處示現。皆成菩薩道事故。余義如別章。
校量勝分初十愿章
十愿者。一供養愿。謂無餘一切諸佛。一切供養。一切恭敬故。一切種具足上。深信清凈。廣大如法界。究竟如虛空。盡未來際。此中供養有六種大。一者福田大。謂一切佛。二供事大。謂一切具足故。三心大。深信清凈故。四攝功德大。廣大如法界故。五者因大。究竟如虛空故。六者時大。盡未來際故。二者受持愿。受持三義成就。一者于諸佛所說修多羅教。次第令法輪不斷成就。二者證三種正覺得證成就。三者修行於三正覺因處。各令修行成就三佛。正覺者。聲聞辟支佛。亦名為佛故。三攝法上首愿。于諸佛成佛處。為攝法上首身。四知眾生心行愿。教化一切。令心增長菩薩所行故。五教化眾生愿。隨彼眾生粗細差別名色所攝。令信入諸佛所說法中。已入法者。令入二乘菩提故。已入二乘菩提者。令入無上菩提故。六知世界愿。謂知一切相乃至正住等及倒住等。乃至如帝網差別真實義相故。如業幻作故。真實義相
【現代漢語翻譯】 現代漢語譯本： 唯有對身體的怖畏。其原因略有二種：一是邪智的妄取、想見和愛著；二是善根微少。這就是五種怖畏。若從小乘的角度來看，這些法是真實存在的。若從初教的角度來看，這些事相是空性的。這就是五種怖畏。若從終教的角度來看，怖畏就是如其所是的怖畏之義。若從頓教的角度來看，一切都不可說。若從圓教的角度來看，如前所述，一切事相皆能成就。為什麼呢？因為隨處示現，都能成就菩薩道。其餘的意義在別的章節中說明。
校量勝分初十愿章
十愿是：一、供養愿。即對無餘的一切諸佛，作一切供養，一切恭敬。一切種類的供養都具足，以深信清凈之心，廣大如法界，究竟如虛空，盡未來際。這其中供養有六種大：一是福田大，即一切佛；二是供事大，即一切供養都具足；三是心大，即深信清凈；四是攝功德大，即廣大如法界；五是因大，即究竟如虛空；六是時大，即盡未來際。二、受持愿。受持成就三種意義：一是在諸佛所說的修多羅（Sutra，經）教法上，次第相續，使法輪不斷；二是證得三種正覺（菩提）而成就；三是在修行三種正覺的因地，各自令修行成就三佛。正覺，即聲聞、辟支佛，也名為佛。三、攝法上首愿。在諸佛成佛之處，作為攝法上首之身。四、知眾生心行愿。教化一切眾生，令其心增長菩薩所行之道。五、教化眾生愿。隨順那些眾生粗細差別，為名色（Nāmarūpa，五蘊）所攝，令其信入諸佛所說的法中。已經入法者，令其入二乘菩提；已經入二乘菩提者，令其入無上菩提。六、知世界愿。即知一切相，乃至正住等及倒住等，乃至如帝網（Indra's net）的差別真實義相。如業的幻化所作，是真實義相。
【English Translation】 English version: Solely there is fear of the body. The causes are roughly of two kinds: first, the deluded grasping, conception, views, and attachments of perverse wisdom; second, the paucity of wholesome roots. These are the five fears. If viewed from the perspective of the Hinayana (Small Vehicle), these dharmas are truly existent. If viewed from the perspective of the Initial Teaching, these phenomena are empty. These are the five fears. If viewed from the perspective of the Ultimate Teaching, fear is the meaning of fear as it is. If viewed from the perspective of the Sudden Teaching, everything is unspeakable. If viewed from the perspective of the Perfect Teaching, as previously stated, all phenomena can be accomplished. Why? Because manifesting everywhere accomplishes the Bodhisattva path. The remaining meanings are explained in separate chapters.
Chapter on Initially Vowing to Surpass and Distinguish
The ten vows are: First, the Vow of Offering. That is, making all offerings and all reverence to all Buddhas without remainder. All kinds of offerings are complete, with deep faith and purity, as vast as the Dharma realm, as ultimately as space, and to the end of future eons. Among these, there are six great aspects of offering: first, the great field of merit, which is all Buddhas; second, the great offering of service, which is the completeness of all offerings; third, the great mind, which is deep faith and purity; fourth, the great encompassing of merit, which is as vast as the Dharma realm; fifth, the great cause, which is as ultimately as space; sixth, the great time, which is to the end of future eons. Second, the Vow of Upholding. Upholding accomplishes three meanings: first, in the Sutra (Sutra) teachings spoken by the Buddhas, to ensure the Dharma wheel turns continuously in sequence; second, to attain the three kinds of perfect enlightenment (Bodhi); third, in the causal ground of cultivating the three perfect enlightenments, to enable the cultivation of the three Buddhas to be accomplished. Perfect enlightenment refers to the Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), who are also called Buddhas. Third, the Vow of Being Foremost in Encompassing the Dharma. In the places where the Buddhas attain Buddhahood, to be the foremost body in encompassing the Dharma. Fourth, the Vow of Knowing Sentient Beings' Minds and Conduct. To teach and transform all sentient beings, enabling their minds to increase in the conduct of the Bodhisattva path. Fifth, the Vow of Teaching and Transforming Sentient Beings. According to the coarse and subtle differences of those sentient beings, encompassed by name and form (Nāmarūpa, the five skandhas), to enable them to believe and enter into the Dharma spoken by the Buddhas. Those who have already entered the Dharma, to enable them to enter the Two Vehicles' Bodhi; those who have already entered the Two Vehicles' Bodhi, to enable them to enter the Unsurpassed Bodhi. Sixth, the Vow of Knowing the Worlds. That is, knowing all aspects, even right abiding and inverted abiding, even the different true meanings of Indra's net (Indra's net). Like the illusion created by karma, it is the true meaning.
者。唯智慧知。余相者。可現見故。七知凈土愿。有其七種。一者同體凈。如經一切佛土一佛土。一佛土一切佛土。二者自在凈。如經一切佛土平等清凈。三者莊嚴凈。如經一切佛土神通莊嚴。光相具足光明莊嚴。眾寶等莊嚴故。四者受用凈。如經離一切煩惱成就清凈道。五者住處眾生凈。如經有無量智慧眾生悉滿其中。六者因凈。如經入佛上妙平等境界故。七者果凈。如經隨諸眾生心之所樂而為示現故。顯智神力等故。八同心同行愿。有其十種。一者共集善根無怨親故。二者一切菩薩平等一觀故。三者常親近諸佛菩薩不捨離故。四者隨意能現佛身故。五者自於心中。悉能解知諸佛神力智力故。六者得不退隨意神通故。七者悉能遊行一切世界故。八者一切佛會皆現身相故。九者一切生處普生其中故。十者成就不可思議大乘故。具足行菩薩行故。九三業不空愿。于中不空有二種。一作業必定不空。身口意業所作不空故。二作利益不空。如藥樹王身故。得如如意寶身故。十成菩提愿。如經成阿耨多羅三藐三菩提故。作業有七種。一示正覺業。二說寶諦業。三證教化業。四種種說法業。五不斷佛種業。六法輪覆住業。七自在業。如是十愿。初地已上成。地前隨力隨分。此約三乘說。若約一乘教。則十信終心具足一切愿。余義
【現代漢語翻譯】 現代漢語譯本 這些只有智慧才能瞭解，其他的表相，是可以通過肉眼見到的。七知凈土愿，有七種：第一是同體凈（指一切佛土與一佛土無異，一佛土與一切佛土無異）。如經文所說：『一切佛土一佛土，一佛土一切佛土。』第二是自在凈（指一切佛土平等清凈）。如經文所說：『一切佛土平等清凈。』第三是莊嚴凈（指一切佛土神通莊嚴）。如經文所說：『一切佛土神通莊嚴，光相具足光明莊嚴，眾寶等莊嚴。』第四是受用凈（指遠離一切煩惱，成就清凈之道）。如經文所說：『離一切煩惱成就清凈道。』第五是住處眾生凈（指有無量智慧的眾生充滿其中）。如經文所說：『有無量智慧眾生悉滿其中。』第六是因凈（指進入佛的上妙平等境界）。如經文所說：『入佛上妙平等境界。』第七是果凈（指隨順眾生的心意而示現）。如經文所說：『隨諸眾生心之所樂而為示現。』這是彰顯智慧神通的力量。 八、同心同行愿，有十種：第一，共同聚集善根，沒有怨恨和親疏之分。第二，一切菩薩平等觀待一切眾生。第三，常常親近諸佛菩薩，不捨離。第四，隨意能夠顯現佛身。第五，在自己的心中，完全能夠了解諸佛的神力和智慧力。第六，得到不退轉的果位，隨意運用神通。第七，完全能夠**一切世界（原文如此，可能為『遊歷』或『照見』）。第八，一切佛的集會都能顯現身相。第九，一切眾生出生的地方都能普遍出生其中。第十，成就不可思議的大乘。具足菩薩的行持。 九、三業不空愿，其中『不空』有兩種含義：第一，作業必定不空，身口意所作的業不會落空。第二，所作的利益不會落空，如同藥樹王的身。得到如如意寶的身。十、成菩提愿，如經文所說：『成就阿耨多羅三藐三菩提（無上正等正覺）。』作業有七種：第一，示現正覺之業。第二，宣說寶諦之業。第三，證明教化之業。第四，種種說法之業。第五，不斷佛種之業。第六，法輪再次轉動之業。第七，自在之業。這樣的十種愿，初地以上的菩薩能夠成就，初地以下的菩薩隨自己的能力和因緣分擔。這是從三乘的角度來說的。如果從一乘教的角度來說，十信位的最後階段就具足了一切愿。其他的含義不再贅述。
【English Translation】 English version These are only knowable by wisdom; other appearances are visible. The Seven Vows of Knowing the Pure Land have seven aspects: First, the Purity of Oneness (meaning all Buddha lands are the same as one Buddha land, and one Buddha land is the same as all Buddha lands). As the scripture says: 'All Buddha lands are one Buddha land, and one Buddha land is all Buddha lands.' Second, the Purity of Freedom (meaning all Buddha lands are equally pure). As the scripture says: 'All Buddha lands are equally pure.' Third, the Purity of Adornment (meaning all Buddha lands are adorned with spiritual powers). As the scripture says: 'All Buddha lands are adorned with spiritual powers, possessing light and appearance, adorned with light, adorned with various treasures.' Fourth, the Purity of Enjoyment (meaning to be free from all afflictions and achieve the pure path). As the scripture says: 'Free from all afflictions, achieving the pure path.' Fifth, the Purity of Beings in the Dwelling (meaning countless wise beings fill it). As the scripture says: 'Countless wise beings fill it.' Sixth, the Purity of Cause (meaning entering the Buddha's supreme and equal realm). As the scripture says: 'Entering the Buddha's supreme and equal realm.' Seventh, the Purity of Result (meaning manifesting according to the desires of beings' minds). As the scripture says: 'Manifesting according to the desires of beings' minds.' This reveals the power of wisdom and spiritual abilities. Eighth, the Vow of Shared Mind and Practice has ten aspects: First, jointly gathering good roots, without resentment or favoritism. Second, all Bodhisattvas equally regard all beings. Third, constantly being close to all Buddhas and Bodhisattvas, without abandoning them. Fourth, being able to manifest the Buddha's body at will. Fifth, within one's own mind, being able to fully understand the spiritual power and wisdom power of all Buddhas. Sixth, attaining the state of non-retrogression and freely using spiritual powers. Seventh, being able to completely **all worlds (the original text is like this, possibly meaning 'travel' or 'perceive'). Eighth, being able to manifest one's form in all Buddha assemblies. Ninth, being able to be universally born in all places where beings are born. Tenth, achieving the inconceivable Great Vehicle. Fully possessing the practices of a Bodhisattva. Ninth, the Vow of Non-Emptiness of the Three Karmas, where 'non-emptiness' has two meanings: First, the action is definitely not empty; the karma created by body, speech, and mind will not be in vain. Second, the benefits created will not be in vain, like the body of the King of Medicine Trees. Obtaining a body like a wish-fulfilling jewel. Tenth, the Vow of Attaining Bodhi, as the scripture says: 'Attaining Anuttara-Samyak-Sambodhi (unexcelled perfect enlightenment).' There are seven types of actions: First, the action of demonstrating perfect enlightenment. Second, the action of proclaiming the precious truth. Third, the action of proving and teaching. Fourth, the action of various teachings. Fifth, the action of continuing the Buddha's lineage. Sixth, the action of the Dharma wheel turning again. Seventh, the action of freedom. These ten vows can be achieved by Bodhisattvas above the first Bhumi (stage), and Bodhisattvas below the first Bhumi share them according to their ability and conditions. This is from the perspective of the Three Vehicles. If from the perspective of the One Vehicle teaching, the final stage of the Ten Faiths possesses all the vows. Other meanings are not elaborated further.
可知。
三種菩提章
三種菩提者。一聲聞菩提。二緣覺菩提。三佛菩提。依其教分。自位究竟。虛通曰道。問聲聞緣覺既非究竟因。何共佛得菩提名。答聲聞緣覺。若對於佛。即非究竟。若就當位依教分齊。不別作佛。成自羅漢即為究竟故。別得菩提名。若為一乘所目。即屬一乘。余義如別章。
行校量中信等十行章
十行者。一信．二悲．三慈．四舍．五不疲倦．六知諸經論善解世法．七慚愧．八堅固力．九供養諸佛．十如說修行。此義在一乘見聞。在三乘及聲聞人天等。前信等三十句。是清凈地法。今此十句信等。是彰地凈法。余義如別章。
行校量慈悲內緣起章
緣起者。大聖攝生。欲令契理舍事。凡夫見事。即迷於理。聖人得理。即無於事故。今舉實理。以會迷情。令諸有情知事即無即事會理故興此教。故地論云。自相者有三種。一者報相名色共阿梨耶識生。如經於三界地復有芽生。所謂名色共生故名色。共生者。名色共彼生故。二者彼因相是名色。不離彼依。彼共生故。如經不離故。三者彼果次第相。從六入乃至於有。如經此名色增長已成六入聚。成六入已內外相對生觸。觸因緣故生受。深樂受故生渴愛。渴愛增長故生取。取增長故復起後有。有因緣故有生老病死
【現代漢語翻譯】 現代漢語譯本 可知。
三種菩提章
三種菩提是指：一是聲聞菩提（通過聽聞佛法而證悟的菩提），二是緣覺菩提（通過觀察因緣而證悟的菩提），三是佛菩提（圓滿覺悟的菩提）。依據其教法分類，各自達到自身果位的究竟。通達空性稱為『道』。問：聲聞和緣覺既然不是究竟的因，為什麼能和佛一樣得到菩提的名稱？答：聲聞和緣覺，如果與佛相比，就不是究竟。如果就其自身果位，依據所學教法，不另外追求成佛，成就自身阿羅漢果位，就是究竟，所以各自得到菩提的名稱。如果被一乘（唯一佛乘）所涵蓋，就屬於一乘。其餘含義如其他章節所述。
行校量中信等十行章
十行是指：一、信（信心），二、悲（悲憫），三、慈（慈愛），四、舍（佈施），五、不疲倦（精進不懈），六、知諸經論善解世法（通曉佛經義理，善於瞭解世間法則），七、慚愧（對自己的過錯感到慚愧），八、堅固力（堅定的意志力），九、供養諸佛（供養諸佛），十、如說修行（按照佛所說的教導修行）。此義在一乘（唯一佛乘）中可以見聞，在三乘（聲聞乘、緣覺乘、菩薩乘）以及聲聞、人天等道中也可以見聞。前面的信等三十句，是清凈地法。現在這十句信等，是彰顯地凈法。其餘含義如其他章節所述。
行校量慈悲內緣起章
緣起是指：大聖（佛）攝受眾生，想要讓他們契合真理，捨棄對事物的執著。凡夫只見事物，就迷惑于真理。聖人證悟真理，就不執著於事物。現在舉出真實的道理，來化解迷惑的情感，讓所有眾生知道事物即是空無，即是透過事物來領會真理，所以興起這種教導。所以《地論》說：自相有三種。一是報相，即名色（五蘊中的受、想、行、識四蘊和色蘊）與阿梨耶識（第八識，又稱藏識）共同產生。如經中所說，在三界（欲界、色界、無色界）的土地上又有新芽產生，所謂名色共同產生，所以稱為名色。共同產生是指名色共同依靠它而產生。二是彼因相，即名色不離開它所依賴的，共同產生的原因。如經中所說，不離開的原因。三是彼果次第相，從六入（眼、耳、鼻、舌、身、意六根）乃至於有（存在）。如經中所說，這名色增長已經形成六入的聚集。形成六入之後，內外相對產生觸（感覺）。觸的因緣產生受（感受）。深深執著于感受產生渴愛（貪愛）。渴愛增長產生取（執取）。執取增長又產生後有（未來的存在）。有的因緣產生生老病死。
【English Translation】 English version Knowable.
Chapter on the Three Bodhis (Bodhi: enlightenment)
The three Bodhis are: first, Shravaka Bodhi (Bodhi attained through hearing the Buddha's teachings); second, Pratyekabuddha Bodhi (Bodhi attained through observing dependent origination); and third, Buddha Bodhi (perfect enlightenment). According to their teachings, each attains the ultimate of their own position. Empty and unobstructed is called 'the Path'. Question: Since Shravakas and Pratyekabuddhas are not the ultimate cause, why do they share the name Bodhi with the Buddha? Answer: Shravakas and Pratyekabuddhas are not ultimate when compared to the Buddha. However, within their own positions, according to the teachings they follow, without seeking to become Buddhas, achieving their own Arhat (one who is worthy) status is ultimate. Therefore, they each attain the name Bodhi. If encompassed by the One Vehicle (Ekayana, the single Buddha vehicle), they belong to the One Vehicle. The remaining meanings are as described in other chapters.
Chapter on the Ten Practices of Faith, etc., in the Comparison of Practices
The ten practices are: first, Faith (shraddha); second, Compassion (karuna); third, Loving-kindness (maitri); fourth, Generosity (dana); fifth, Non-weariness (avirati); sixth, Knowing the Sutras and Treatises and Understanding Worldly Dharmas; seventh, Shame and Remorse (hri and apatrapya); eighth, Firm Strength (bala); ninth, Offering to All Buddhas (buddha-puja); and tenth, Practicing as Taught (yatha-vadita-kari). This meaning can be seen and heard in the One Vehicle (Ekayana), and also in the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana) and the paths of Shravakas, humans, and devas. The preceding thirty phrases of faith, etc., are the dharmas of the pure ground. These ten phrases of faith, etc., now manifest the pure dharmas of the ground. The remaining meanings are as described in other chapters.
Chapter on the Dependent Origination of Loving-kindness and Compassion in the Comparison of Practices
Dependent origination (pratityasamutpada) means: The Great Sage (Buddha) embraces sentient beings, desiring to lead them to accord with the truth and abandon attachment to things. Ordinary people only see things and become deluded about the truth. Sages realize the truth and are not attached to things. Now, we present the true principle to resolve deluded emotions, so that all sentient beings know that things are empty, and that they can realize the truth through things. Therefore, this teaching arises. Thus, the Shastra on the Stages of the Earth says: The self-nature has three aspects. First, the resultant aspect, which is the co-arising of name and form (nama-rupa, the mental and physical components of existence) with the Alaya-consciousness (alayavijnana, the storehouse consciousness, the eighth consciousness). As the sutra says, on the land of the three realms (desire realm, form realm, formless realm), new sprouts arise, so-called name and form co-arising, therefore called name and form. Co-arising means that name and form rely on it to arise together. Second, the causal aspect, which is that name and form do not depart from what they rely on, the cause of co-arising. As the sutra says, the reason for not departing. Third, the aspect of sequential results, from the six entrances (shadayatana, the six sense organs: eye, ear, nose, tongue, body, and mind) up to existence (bhava). As the sutra says, this growth of name and form has formed the gathering of the six entrances. After the six entrances are formed, the internal and external interact to produce contact (sparsha). The condition of contact produces feeling (vedana). Deep attachment to feeling produces craving (trishna). The increase of craving produces grasping (upadana). The increase of grasping again produces future existence (punarbhava). The condition of existence produces birth, old age, sickness, and death.
憂悲苦惱。如是眾生。生長苦聚。是中離我我所者。此二示現空無知無覺者。自體無我故。當知。十二因緣等。即體自性空。依彼阿賴耶識生。梨耶微細自體無我。生十二因緣。十二因緣。亦皆無我故。緣生等無有別法。佛舉緣起觀門。以會諸法。一切無分別。即成實性故。地論云。隨順觀世諦。即入第一義諦。是其事也。緣起觀門。有如是益。此義在三乘。亦通一乘說。何以故。為是所目故。若據勝劣緣起。是勝觀。亦即是一乘小乘之中。雖有名字。而不違其義。何以故。不斷法我故。余義如別章。
彼果分中調柔等四果章
四果者。一調柔果利益勝。二發趣果利益勝。三攝報果利益勝。四愿智果利益勝。言調柔者。即行為體。發趣者。即解智為體。即聞思慧智也。攝報者。即果報五陰為體。愿智者。取成用為其體也。調柔攝報愿智三果。諸地各局不相通也。發趣一果。義通諸地。余義如別章。
第二地初三聚戒章
三聚戒者。一攝律儀戒。二攝善法戒。三攝眾生戒。其戒種類略有四種。一依瑜伽四波羅夷等。二依瓔珞梵網經十無盡戒。三依方等經二十四戒。謂有二種。第一明菩薩所受二十四戒。一者飢餓眾生。求飲食臥具。不與者犯重。二者淫慾無度。不擇禽獸者犯重。三者見有比丘畜
【現代漢語翻譯】 現代漢語譯本：憂愁、悲傷、痛苦、煩惱。像這樣的眾生，生長在痛苦的聚集之中。在這其中，遠離『我』和『我所』的，這二者顯示出空無、無知、無覺。因為自體無我。應當知道，十二因緣等，其本體自性是空的，依靠阿賴耶識（Alaya-vijñāna，儲存一切種子識）而生。阿賴耶識微細的自體也是無我的，由此產生十二因緣。十二因緣，也都是無我的，所以緣起等沒有別的法。佛陀舉出緣起觀門，來會合諸法，一切沒有分別，就成就了真實的自性。地論中說，隨順觀察世俗諦，就進入第一義諦，就是這個道理。緣起觀門，有這樣的益處。這個意義在三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）中是相通的，也通於一乘（Ekayāna，唯一佛乘）的說法。為什麼呢？因為這是所要達到的目標。如果根據勝劣來區分緣起，這是殊勝的觀察。即使在小乘（Hīnayāna，小乘）之中，雖然有這個名字，但不違背它的意義。為什麼呢？因為沒有斷除法我（Dharma-ātman，對法的執著）的緣故。其餘的意義如同別的章節所說。
彼果分中調柔等四果章
四果是：一、調柔果，利益殊勝；二、發趣果，利益殊勝；三、攝報果，利益殊勝；四、愿智果，利益殊勝。所說的調柔，就是以行為作為本體；發趣，就是以解智作為本體，也就是聞思慧智。攝報，就是以果報五陰（Pañca-skandha，色、受、想、行、識五種聚合）作為本體。愿智，就是以成就作用作為其本體。調柔、攝報、愿智這三種果，在各個地（Bhūmi，菩薩修行的階段）各有侷限，互不相通。發趣這一果，意義貫通各個地。其餘的意義如同別的章節所說。
第二地初三聚戒章
三聚戒是：一、攝律儀戒（Śīla-saṃvara-śīla，防止違犯戒律的戒）；二、攝善法戒（Kuśala-dharma-saṃgraha-śīla，修集一切善法的戒）；三、攝眾生戒（Sattvārtha-kriyā-śīla，利益一切眾生的戒）。戒的種類大致有四種：一、依據《瑜伽師地論》（Yogācārabhūmi-śāstra）的四波羅夷（Catur-pārājika，四種根本重罪）等；二、依據《瓔珞本業經》和《梵網經》（Brahmajāla Sūtra）的十無盡戒；三、依據《方等經》的二十四戒，這裡有兩種。第一種說明菩薩所受的二十四戒，第一條是飢餓的眾生，求飲食臥具，不給與的，犯重罪；第二條是淫慾沒有節制，不選擇禽獸的，犯重罪；第三條是見到有比丘（Bhikṣu，出家男眾）畜養...
【English Translation】 English version: Sorrow, grief, suffering, and distress. Such sentient beings grow in a heap of suffering. Among them, those who are apart from 'self' and 'what belongs to self,' these two demonstrate emptiness, ignorance, and lack of awareness, because the self-nature is without self. It should be known that the Twelve Links of Dependent Origination (Dvādaśāṅga-pratītyasamutpāda) and so on, their essence is emptiness, arising dependent on the Alaya-vijñāna (storehouse consciousness). The subtle self-nature of Alaya-vijñāna is also without self, from which the Twelve Links of Dependent Origination arise. The Twelve Links of Dependent Origination are also all without self, so dependent arising and so on have no separate dharma. The Buddha presents the gate of contemplation on Dependent Origination to unite all dharmas, without any distinctions, thus accomplishing the true nature. The Treatise on the Stages of the Earth (Daśabhūmika Sūtra) says, 'Following the observation of conventional truth, one enters the ultimate truth,' this is the principle. The gate of contemplation on Dependent Origination has such benefits. This meaning is common to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and also applies to the teaching of the One Vehicle (Ekayāna). Why? Because this is the goal to be reached. If we distinguish dependent origination according to superiority and inferiority, this is a superior contemplation. Even in the Hinayana (Lesser Vehicle), although the name exists, it does not contradict its meaning. Why? Because it does not sever the Dharma-ātman (attachment to dharmas). The remaining meanings are as stated in other chapters.
The Chapter on the Four Fruits, such as Gentleness, in the Section on Results
The Four Fruits are: 1. The Fruit of Gentleness, whose benefit is supreme; 2. The Fruit of Setting Forth, whose benefit is supreme; 3. The Fruit of Gathering Retribution, whose benefit is supreme; 4. The Fruit of Wish-Wisdom, whose benefit is supreme. What is meant by gentleness is conduct as its essence; setting forth is understanding-wisdom as its essence, that is, the wisdom of hearing, thinking, and contemplating. Gathering retribution is the five skandhas (Pañca-skandha) of karmic retribution as its essence. Wish-wisdom takes accomplishment of function as its essence. The three fruits of gentleness, gathering retribution, and wish-wisdom are each limited to their respective grounds (Bhūmi), not intercommunicating. The one fruit of setting forth, its meaning pervades all grounds. The remaining meanings are as stated in other chapters.
The Chapter on the Three Clusters of Precepts in the Initial Stage of the Second Ground
The Three Clusters of Precepts are: 1. The Precept of Restraining the Vinaya (Śīla-saṃvara-śīla); 2. The Precept of Gathering Good Dharmas (Kuśala-dharma-saṃgraha-śīla); 3. The Precept of Benefiting Sentient Beings (Sattvārtha-kriyā-śīla). There are roughly four types of precepts: 1. Based on the four pārājikas (Catur-pārājika) and so on in the Yogācārabhūmi-śāstra; 2. Based on the ten inexhaustible precepts in the Brahma Net Sutra (Brahmajāla Sūtra); 3. Based on the twenty-four precepts in the Vaipulya Sutra, of which there are two kinds. The first explains the twenty-four precepts received by Bodhisattvas. The first is that if a hungry sentient being seeks food and bedding and is not given it, one commits a grave offense. The second is that if one's sexual desire is unrestrained, without choosing between humans and animals, one commits a grave offense. The third is that if one sees a Bhikṣu (monk) keeping...
于妻子。隨意說過者犯重。四者見人憂愁欲自喪身。以己意增他嗔。敗他命根者犯重。五者取曠路中財寶者犯重。六者見他欲害命。以美言贊。令他瞋恚者犯重。七者見他欲燒僧房。不盡心諫者犯重。八者若見若聞他犯重罪。若不作三到喚教懺悔者犯重。九者見有作五逆罪。不呵勸舍者犯重。十者見聞他欲興大善事。更起嗔恚壞他者犯重。十一者見他耽食耆酒。當以己情往呵。除自因緣犯重。十二者見人淫他婦女。語他夫者犯重。十三者視他怨家。作怨家想者犯重。十四者見他視怨家如赤子。語何能視此人如赤子犯重。十五者見他聚鬥。助力檛打者犯重。十六者見他伏匿事。向他說令他大嗔恚犯重。十七者見聞他善事。云都不作者犯重。十八者行於曠路。見人營塔廟營精舍。而不助者犯重。十九者見聞有人離善知識親近惡友。讚好不勸舍者犯重。二十者于栴陀羅家惡人處惡狗家聲聞二乘人處。除己事急往者犯重。二十一者見聞疑殺作不見聞疑想。食此肉者犯重。二十二者見聞疑殺作不見聞疑殺。若不食此肉者犯重。二十三者解于方便知眾生根。若謂不說者犯重。二十四者或見諸菩薩。及余諸見悉不得向人說。現身得障道法得白癩病。或時愚癡。或時眚盲。或時目眩妄想分別諸法。要得愚癡。第二明護戒境界者。廣如大
【現代漢語翻譯】 現代漢語譯本： 關於妻子，隨意談論過失者犯重罪。 第四種情況是，看到別人憂愁想要自殺，用自己的想法增加他的嗔恨，破壞他的生命根本者犯重罪。 第五種情況是，拿取曠野道路中的財寶者犯重罪。 第六種情況是，看到別人想要殺人，用美好的言語讚歎，使他更加嗔怒者犯重罪。 第七種情況是，看到別人想要焚燒僧房，不盡心勸阻者犯重罪。 第八種情況是，如果看到或聽到別人犯重罪，如果不進行三次勸告並讓他懺悔者犯重罪。 第九種情況是，看到有人造作五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），不呵斥勸阻捨棄者犯重罪。 第十種情況是，看到或聽到別人想要興辦大的善事，反而生起嗔恨心破壞他者犯重罪。 第十一種情況是，看到別人沉迷於美食和酒，應當用自己的真情去勸誡，除非自己有特殊因緣，否則犯重罪。 第十二種情況是，看到別人與他人婦女行淫，告訴她的丈夫者犯重罪。 第十三種情況是，看待別人的仇人，產生仇恨的想法者犯重罪。 第十四種情況是，看到別人把仇人看作自己的孩子一樣，說『怎麼能把這個人看作自己的孩子』者犯重罪。 第十五種情況是，看到別人聚眾鬥毆，幫助打架者犯重罪。 第十六種情況是，看到別人隱藏的事情，告訴他說，使他非常嗔怒者犯重罪。 第十七種情況是，看到或聽到別人的善事，說根本沒有做者犯重罪。 第十八種情況是，行走在曠野道路上，看到別人修建佛塔、寺廟，而不幫助者犯重罪。 第十九種情況是，看到或聽到有人遠離善知識，親近惡友，讚歎好的方面而不勸他捨棄者犯重罪。 第二十種情況是，對於旃陀羅（Candalas，印度種姓制度下的賤民）家、惡人處、惡狗家、聲聞二乘人處，除非自己有緊急的事情，否則前往者犯重罪。 第二十一種情況是，看到或聽到懷疑是殺生而來的肉，產生不見不聞的懷疑想法，吃這種肉者犯重罪。 第二十二種情況是，看到或聽到懷疑是殺生而來的肉，產生不見不聞的懷疑想法，如果不吃這種肉者犯重罪。 第二十三種情況是，瞭解方便法門，知道眾生的根器，如果說不出來者犯重罪。 第二十四種情況是，或者見到諸菩薩，以及其他的見解，都不得向人說。現世會得到障礙修道的果報，得白癩病，或者變得愚癡，或者眼睛有毛病而瞎，或者眼睛昏花妄想分別諸法，最終會變得愚癡。 第二部分是關於守護戒律的境界，詳細內容如《大...》（此處原文不完整）
【English Translation】 English version: Regarding wives, casually discussing their faults constitutes a grave offense. Fourthly, seeing someone sorrowful and wanting to commit suicide, increasing their anger with one's own ideas, and destroying the root of their life constitutes a grave offense. Fifthly, taking treasures from deserted roads constitutes a grave offense. Sixthly, seeing someone wanting to kill, praising them with beautiful words, causing them to become even more angry constitutes a grave offense. Seventhly, seeing someone wanting to burn down a monastery, not wholeheartedly dissuading them constitutes a grave offense. Eighthly, if one sees or hears someone committing a grave offense, not admonishing them three times and instructing them to repent constitutes a grave offense. Ninthly, seeing someone committing the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, drawing blood from the body of a Buddha, disrupting the Sangha), not scolding and dissuading them from abandoning it constitutes a grave offense. Tenthly, seeing or hearing someone wanting to undertake great virtuous deeds, instead generating anger and ruining them constitutes a grave offense. Eleventhly, seeing someone indulging in delicious food and alcohol, one should admonish them with one's true feelings, unless one has a special reason oneself, otherwise it constitutes a grave offense. Twelfthly, seeing someone committing adultery with another's wife, telling her husband constitutes a grave offense. Thirteenthly, regarding another's enemy, generating thoughts of hatred constitutes a grave offense. Fourteenthly, seeing someone regarding their enemy as if they were their own child, saying 'How can one regard this person as one's own child?' constitutes a grave offense. Fifteenthly, seeing others gathering to fight, helping them to strike constitutes a grave offense. Sixteenthly, seeing something someone is hiding, telling them about it, causing them to become very angry constitutes a grave offense. Seventeenthly, seeing or hearing about someone's good deeds, saying they did nothing at all constitutes a grave offense. Eighteenthly, walking on a deserted road, seeing others building pagodas or monasteries, and not helping constitutes a grave offense. Nineteenthly, seeing or hearing someone distancing themselves from good teachers and associating with bad friends, praising the good aspects and not advising them to abandon it constitutes a grave offense. Twentiethly, regarding the homes of Candalas (Candalas, outcastes in the Indian caste system), places of evil people, homes of vicious dogs, and places of Sravakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha) of the Two Vehicles, unless one has urgent business, going there constitutes a grave offense. Twenty-firstly, seeing or hearing that meat is suspected of being killed for, generating thoughts of not seeing or hearing the suspicion, eating this meat constitutes a grave offense. Twenty-secondly, seeing or hearing that meat is suspected of being killed for, generating thoughts of not seeing or hearing the suspicion, not eating this meat constitutes a grave offense. Twenty-thirdly, understanding skillful means and knowing the faculties of beings, if one says one cannot explain it, it constitutes a grave offense. Twenty-fourthly, or seeing all the Bodhisattvas (Bodhisattva), and other views, one must not tell others about them. In this life, one will receive the retribution of obstructing the path of cultivation, contracting leucoderma, or becoming foolish, or having eye problems and becoming blind, or having blurred vision and falsely discriminating all dharmas, and ultimately becoming foolish. The second part is about the realm of guarding the precepts, the details are as in the Great... (the original text is incomplete here)
方等經第四卷說。四依十地論十善法戒。問此戒何別。答準依戒相。亦有差別。二十四戒為初學者受。亦寄在俗人。十無盡戒在得位前。通其道俗。四波羅夷戒。在於直進。為出家人。略寄相別。據其根行。利益亦得說通。十善法戒。寄在十地。見聞及修行。其義亦通。又此十善戒。是性戒無別受法。據此其義在高亦可。攝從輪王化俗。此亦通下。雖名下通。而義是別。謂通性起戒。此義不通愚法小乘。若迴心聲聞受者。其戒相差別同異共不共學。廣如梁本攝論戒學中說。
十惡業道章
十惡業者。一殺．二盜．三邪淫．四妄語．五惡口．六兩舌．七綺語．八貪．九瞋．十癡．此業有二種。一性不善業性違理故。二發惡律儀皆通其三業。其性十惡。亦有作無作。作有三種。自作．教化作．見聞隨喜作。無作有一種。謂作俱無作。問惡律儀何故不同戒中形俱無作。答惡律儀業亦有生在惡律儀家。識知已去。執持殺具即得惡律儀。不專由期心長時分限發惡律儀。有此別義故。不同善戒形俱。亦有誓得惡律儀者。非一切也。又有秘密翻依十惡之善。如梁論云。論曰。復有經言。云何菩薩行殺生。若菩薩有命眾生。斷其相續。釋曰。若有命則知有業。若有業則知有惑。由具此三。六道四生相續不斷。若菩薩隨其根
【現代漢語翻譯】 現代漢語譯本 《方等經》第四卷說，《四依十地論》講到十善法戒。問：此戒有什麼區別？答：依據戒相來衡量，也有差別。二十四戒是為初學者受持的，也適用於在家俗人。十無盡戒是在證得果位之前受持的，通行於出家和在家之人。四波羅夷戒是為勇猛直進的出家人設立的。這些戒律略有差別，但根據其根本修行，利益也可以說是相通的。十善法戒對應於十地菩薩，見聞和修行都包含其中，其意義也是相通的。而且，這十善戒是性戒，無需特別的受戒儀式。從這個意義上說，它的境界很高。也可以被輪王用來教化世俗之人，因此也可以說它能通達下層。雖然名為通達下層，但其意義是不同的，指的是通達性起戒。這個意義不通達于愚法小乘。如果迴心向大乘的聲聞受持此戒，其戒相的差別、相同、共同和不共同之處，詳見梁朝所譯《攝大乘論》的戒學部分。
十惡業道章
十惡業是指：一、殺生；二、偷盜；三、邪淫；四、妄語；五、惡口；六、兩舌；七、綺語；八、貪慾；九、嗔恚；十、愚癡。這些業有兩種：一是性不善業，因為其本質違背道理；二是發起惡律儀，這兩種都通於身、口、意三業。這十惡業也有作和無作之分。作有三種：自作、教唆他人作、見聞隨喜作。無作有一種，即作俱無作。問：為什麼惡律儀不同於戒律中的形俱無作？答：惡律儀的業也有生在惡律儀之家，從認識事物開始，執持殺生工具，就得到了惡律儀。它不完全取決於預先設定的長期計劃和時間限制。因為有這種區別，所以不同於善戒的形俱。也有通過發誓而得到惡律儀的，但並非所有情況都是如此。還有秘密地將十惡轉化為善的方法，如梁朝的論著所說。論中說：又有經文說，菩薩如何行殺生？如果菩薩對有命的眾生，斷絕其（煩惱）相續。解釋說：如果存在有命，就知道存在業；如果存在業，就知道存在惑。由於具備這三者，六道四生的輪迴相續不斷。如果菩薩根據眾生的根器，
【English Translation】 English version The fourth volume of the Fangdeng Jing says, the Shiyi Shidi Lun discusses the Ten Wholesome Precepts. Question: What is the difference between these precepts? Answer: According to the characteristics of the precepts, there are also differences. The Twenty-four Precepts are for beginners to receive and uphold, and are also applicable to lay people. The Ten Inexhaustible Precepts are upheld before attaining a certain stage, and are common to both monastics and lay people. The Four Parajika Precepts are for monastics who are advancing directly towards enlightenment. These precepts have slight differences, but according to their fundamental practice, the benefits can also be said to be interconnected. The Ten Wholesome Precepts correspond to the Ten Bhumis (Ten Grounds) of a Bodhisattva, encompassing seeing, hearing, and practice, and their meaning is also interconnected. Moreover, these Ten Wholesome Precepts are precepts by nature, requiring no special ordination ceremony. In this sense, their realm is very high. They can also be used by a Wheel-Turning King to teach and transform the secular world, so it can also be said that they can reach the lower levels. Although named as reaching the lower levels, their meaning is different, referring to the precepts arising from nature. This meaning is not accessible to those of foolish Dharma and the Small Vehicle. If a Sravaka (Hearer) who turns their mind towards the Great Vehicle receives these precepts, the differences, similarities, commonalities, and non-commonalities of the precept characteristics are explained in detail in the section on precepts in the She Dachenglun (Compendium of the Mahayana) translated during the Liang Dynasty.
Chapter on the Ten Unwholesome Karmic Paths
The Ten Unwholesome Karmas are: 1. Killing; 2. Stealing; 3. Sexual Misconduct; 4. False Speech; 5. Harsh Speech; 6. Divisive Speech; 7. Frivolous Speech; 8. Greed; 9. Anger; 10. Delusion. These karmas are of two types: first, karmas that are unwholesome by nature, because their essence violates reason; second, initiating evil vows, both of which apply to the three karmas of body, speech, and mind. These Ten Unwholesome Karmas also have actions and non-actions. Actions are of three types: self-action, instigating others to act, and rejoicing upon seeing or hearing about the action. Non-action is of one type, namely, the non-action that accompanies the action. Question: Why is the evil vow different from the non-action that accompanies the form in the precepts? Answer: The karma of evil vows also arises in families with evil vows. From the moment of recognizing things, holding instruments of killing, one obtains the evil vow. It does not entirely depend on a pre-determined long-term plan and time limit. Because of this difference, it is different from the non-action that accompanies the form of wholesome precepts. There are also those who obtain evil vows through vows, but this is not always the case. There are also secret methods of transforming the ten evils into good, as stated in the treatises of the Liang Dynasty. The treatise says: Furthermore, there are sutras that say, how does a Bodhisattva practice killing? If a Bodhisattva severs the continuity (of afflictions) of sentient beings with life. The explanation says: If there is life, then it is known that there is karma; if there is karma, then it is known that there is delusion. Because of possessing these three, the cycle of rebirth in the six realms and four forms of birth continues without end. If a Bodhisattva, according to the capacity of sentient beings,
性。為說三乘聖道。令彼修行斷此三法得無餘涅槃果。不相續眾生。即是斷命故名殺生。論曰。云何菩薩奪非他所與。若菩薩自奪非他所與。釋曰。菩薩以大悲攝一切眾生。為自眷屬。令離生死險難。奪非他所與眾生。非彼父母及人主等所與故。名奪非他所與。論曰。云何菩薩行邪淫。若菩薩于欲塵起邪意等。釋曰。菩薩三業。與淫慾相反。意知其虛妄不實為眾惡本。口亦作如此說。身不行其事。亦是相反。即是于欲塵起邪意等故。名行邪侄。論曰。云何菩薩能說妄語。若菩薩是妄能說為妄。釋曰。一切法皆是虛妄。菩薩如虛妄而說故名能說。故名能說妄語。論曰。云何菩薩行兩舌。若菩薩恒住最極空寂處。釋曰。兩舌令彼此不和。菩薩思空說空。令自他不見此彼。何況和合。故名行兩舌。論曰。云何菩薩能住波留師。若菩薩住所知彼岸。釋曰。若依直語。波留師名目惡口。住惡口人。不為他所親近。菩薩住所知彼岸。即三無性理。亦不為眾生所親近。以此理非凡夫二乘所行處故。故名能住惡口。又若依密語。波留師名目彼岸住。即以密語顯于直語。論曰。云何菩薩能說不相應語。若菩薩能分破諸法。隨類解。釋曰。菩薩能分破諸法。謂根塵識皆無所有。此無所有非定是無。亦非定有。有無悉不可得故。名能說不相應
【現代漢語翻譯】 現代漢語譯本 性。爲了宣說三乘（Sravakayana，Pratyekabuddhayana，Bodhisattvayana）的聖道，使他們修行斷除這三種煩惱，證得無餘涅槃的果位。不相續的眾生，就是斷絕生命，所以稱為殺生。 論曰：什麼是菩薩奪取他人不給予的東西？如果菩薩自己奪取他人不給予的東西。 釋曰：菩薩以大悲心攝受一切眾生，作為自己的眷屬，使他們脫離生死險難。奪取他人不給予眾生之物，這些眾生並非他們的父母及人主等所給予，所以名為奪取他人不給予的東西。 論曰：什麼是菩薩行邪淫？如果菩薩對於欲塵生起邪念等。 釋曰：菩薩的身、口、意三業，與淫慾是相反的。意業知道淫慾是虛妄不實的，是眾惡的根本。口業也作如此的宣說。身業不行淫慾之事，這也是相反的。這就是對於欲塵生起邪念等，所以名為行邪淫。 論曰：什麼是菩薩能夠說妄語？如果菩薩明明是妄語，卻說成不是妄語。 釋曰：一切法都是虛妄的，菩薩如實地按照虛妄來說，所以名為能夠說妄語。 論曰：什麼是菩薩行兩舌？如果菩薩恒常安住在最極空寂之處。 釋曰：兩舌會使彼此不和。菩薩思維空性，宣說空性，使自己和他人都不見此彼的差別，更何況是和合呢？所以名為行兩舌。 論曰：什麼是菩薩能夠安住于粗惡語（波留師，Parusa）？如果菩薩安住于所知（Jnana）的彼岸。 釋曰：如果按照直白的解釋，粗惡語（波留師，Parusa）是指惡口。安住于惡口的人，不被他人所親近。菩薩安住于所知的彼岸，也就是三無性（無相性，無生性，無自性）的道理，也不被眾生所親近。因為這個道理不是凡夫和二乘（聲聞乘，緣覺乘）所能行的地方。所以名為能夠安住于惡口。另外，如果按照秘密的解釋，粗惡語（波留師，Parusa）是指彼岸的安住，也就是用秘密的語言來顯示直白的語言。 論曰：什麼是菩薩能夠說不相應語？如果菩薩能夠分破諸法，隨其類別而解釋。 釋曰：菩薩能夠分破諸法，說根、塵、識都是一無所有的。這個一無所有並非一定是無，也並非一定是有，有和無都是不可得的，所以名為能夠說不相應語。
【English Translation】 English version Nature. In order to expound the holy path of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), enabling them to cultivate and sever these three afflictions, and attain the fruit of Nirvana without remainder. Non-continuous beings, that is, severing life, hence it is called killing. Question: How does a Bodhisattva take what is not given by others? If a Bodhisattva himself takes what is not given by others. Answer: Bodhisattvas embrace all sentient beings with great compassion, regarding them as their own family, enabling them to escape the dangers of birth and death. Taking what is not given to sentient beings, these beings are not given by their parents or rulers, hence it is called taking what is not given by others. Question: How does a Bodhisattva engage in sexual misconduct? If a Bodhisattva arises with evil intentions towards the objects of desire. Answer: The Bodhisattva's three karmas of body, speech, and mind are contrary to sexual desire. The mind knows that sexual desire is false and unreal, the root of all evils. The speech also makes such declarations. The body does not engage in sexual acts, which is also contrary. This is arising with evil intentions towards the objects of desire, hence it is called engaging in sexual misconduct. Question: How is a Bodhisattva able to speak falsehoods? If a Bodhisattva knows it is a lie but says it is not. Answer: All dharmas are false, and Bodhisattvas speak according to this falsity, hence it is called being able to speak falsehoods. Question: How does a Bodhisattva engage in divisive speech? If a Bodhisattva constantly dwells in the most extremely empty and silent place. Answer: Divisive speech causes discord between parties. Bodhisattvas contemplate emptiness and speak of emptiness, causing themselves and others not to see the differences between this and that, let alone harmony? Hence it is called engaging in divisive speech. Question: How is a Bodhisattva able to abide in harsh speech (Parusa)? If a Bodhisattva abides on the other shore of knowledge (Jnana). Answer: If according to a straightforward explanation, harsh speech (Parusa) refers to abusive language. Those who abide in abusive language are not approached by others. Bodhisattvas abide on the other shore of knowledge, which is the principle of the three non-natures (lack of characteristic, lack of origination, lack of inherent existence), and are also not approached by sentient beings. Because this principle is not a place where ordinary people and the Two Vehicles (Sravakayana, Pratyekabuddhayana) can go. Hence it is called being able to abide in harsh speech. Furthermore, if according to a secret explanation, harsh speech (Parusa) refers to abiding on the other shore, which is using secret language to reveal straightforward language. Question: How is a Bodhisattva able to speak incoherent speech? If a Bodhisattva is able to divide and break down all dharmas, explaining them according to their categories. Answer: Bodhisattvas are able to divide and break down all dharmas, saying that the roots, objects, and consciousness are all without substance. This without substance is not necessarily non-existent, nor is it necessarily existent; existence and non-existence are both unattainable, hence it is called being able to speak incoherent speech.
語。論曰。云何菩薩行阿毗持呵樓若菩薩數數令自身得無上諸定。釋曰。若依直語。阿毗持訶樓名目貪慾。行貪慾者。必愛樂外塵。菩薩恒樂令自身得最勝定。故名行貪慾。又若依密語。阿毗持訶樓名目數數得定。即以密語顯于直語。論曰。云何菩薩起憎害心。若菩薩于自他心地能害諸惑。釋曰。瞋恚以憎害為相。菩薩作意。欲斷自他一切煩惱故。名起憎害心。論曰。云何菩薩起邪見。若菩薩一切處遍行邪性如理觀察。釋曰。大乘以有分別為邪性。分別性遍行。于依他性即是邪性。若離分別。名人法空真性。小乘以身見為邪性。因此身見生諸惑故。若離身見。一切邪執皆不得起。得人空真性。菩薩能如理。觀察此邪性。見其是邪故。名起邪見。余義如別章。
七種邪見章
邪見者。有其七種。一異乘邪見。隨順正道。而別取無餘涅槃。即愚法聲聞人。二虛妄分別見。三戒取凈見。謂種種占相吉兇。是虛妄見惡戒見等是。戒取凈見。惡戒見者。自取所見故。四自謂正見。將自妄見。謂為是見即心煩惱等諸見是也。五覆藏見。六詐現不實見。覆藏者。用隱覆內為是。詐現不實者。用顯外相為是。七非清凈見。將世間為涅槃等者是。此等諸見。並不許佛見為是故名邪見。此義在三乘小乘中。分有為彼一乘目。即
【現代漢語翻譯】 現代漢語譯本：論曰：什麼是菩薩行阿毗持呵樓（Avihitha-kauru，持續不斷）？菩薩如何數數令自身獲得無上諸定？釋曰：若依直語，阿毗持呵樓名目貪慾。行貪慾者，必愛樂外塵。菩薩恒常樂於令自身獲得最殊勝的禪定，所以名為行貪慾。又若依密語，阿毗持呵樓名目數數得定。即以密語來顯明直語。論曰：什麼是菩薩起憎害心？若菩薩對於自己和他人心地中能夠損害諸惑。釋曰：瞋恚以憎害為相。菩薩作意，想要斷除自己和他人的一切煩惱，所以名為起憎害心。論曰：什麼是菩薩起邪見？若菩薩在一切處普遍地實行邪性，如理觀察。釋曰：大乘認為有分別就是邪性。分別性普遍實行，對於依他性來說就是邪性。如果離開分別，就名為人法皆空的真性。小乘認為身見就是邪性，因為這種身見會產生各種迷惑。如果離開身見，一切邪執都不能生起，就能得到人空真性。菩薩能夠如理地觀察這種邪性，見到它是邪的，所以名為起邪見。其餘的意義如同別的章節所說。 七種邪見章 邪見有七種：一、異乘邪見，隨順正道，卻另外取無餘涅槃，這就是愚法的聲聞人。二、虛妄分別見。三、戒取凈見，指種種占卜相命的吉兇，這是虛妄見和惡戒見等。戒取凈見和惡戒見，是因為自己取所見。四、自謂正見，將自己的妄見，認為是正見，即心煩惱等諸見。五、覆藏見。六、詐現不實見。覆藏，是用隱覆內在來作為是。詐現不實，是用顯露外在的相來作為是。七、非清凈見，將世間當作涅槃等。這些見解，都不認為佛見是正確的，所以名為邪見。這個意義在三乘小乘中，分有為彼一乘之目的，即
【English Translation】 English version: Discourse: How does a Bodhisattva practice Avihitha-kauru (continuous)? How does a Bodhisattva repeatedly enable himself to attain the supreme samadhis? Explanation: According to the direct meaning, Avihitha-kauru refers to greed. One who practices greed is bound to love external dust. A Bodhisattva constantly delights in enabling himself to attain the most excellent samadhi; therefore, it is called practicing greed. Moreover, according to the secret meaning, Avihitha-kauru refers to repeatedly attaining samadhi. Thus, the secret meaning reveals the direct meaning. Discourse: How does a Bodhisattva generate hatred? If a Bodhisattva is able to harm all afflictions in his own and others' minds. Explanation: Anger is characterized by hatred. A Bodhisattva intends to cut off all afflictions of himself and others; therefore, it is called generating hatred. Discourse: How does a Bodhisattva generate wrong views? If a Bodhisattva universally practices evil nature in all places, observing it according to reason. Explanation: The Mahayana considers discrimination to be evil nature. The nature of discrimination is universally practiced, and in relation to dependent nature, it is evil nature. If one is free from discrimination, it is called the true nature of emptiness of both self and phenomena. The Hinayana considers the view of self to be evil nature because this view of self gives rise to various delusions. If one is free from the view of self, all evil attachments cannot arise, and one can attain the true nature of emptiness of self. A Bodhisattva is able to observe this evil nature according to reason, seeing that it is evil; therefore, it is called generating wrong views. The remaining meanings are as described in other chapters. Chapter on Seven Wrong Views There are seven types of wrong views: 1. Heterodox wrong view: following the right path but separately taking nirvana without remainder, which is the ignorant Dharma-following Sravaka. 2. False discrimination view. 3. Precept-grasping purification view: referring to various divination and fortune-telling of good and bad omens; these are false views and evil precept views, etc. Precept-grasping purification view and evil precept view are because one takes what one sees. 4. Self-proclaimed right view: taking one's own deluded views as right views, which are the views of mental afflictions, etc. 5. Concealing view. 6. Deceptive and unreal view: Concealing is using internal concealment as right. Deceptive and unreal is using external appearance as right. 7. Non-pure view: taking the world as nirvana, etc. These views do not consider the Buddha's view to be correct; therefore, they are called wrong views. This meaning, in the Three Vehicles and Hinayana, divides existence as the goal of that One Vehicle, which is
屬於一乘。余義如別章。
十善業道章
十善者。翻前十惡成十善也。善義不同。有其五種。一人天十善。二聲聞十善。三緣覺十善。四菩薩十善。五佛十善。問既十善五重。十惡亦應同其十善。答由善義順理。理法甚深故有五重。不等惡業。不善從粗相別諸思生故。但有一種。無五重別。此十善業。由附觀智。智既漸深。福亦漸細。故不同也。余義如別章。
攝生戒中明四倒章
四倒者。一常二樂三我四凈。二倒名為惡意。專念行故。二倒名為噁心。非專念行。謂我凈思故。二倒惡意專念行者。伺緣名意。常樂二倒。緣中現起故名意也。違理名惡。是起煩惱。作意而生名專念行。二倒噁心非專念者。根本集起是其心義。我凈二倒。望前常樂。根本集起故說為心。我是常本。凈是樂原。此二性成。非作意生。名非專念也。倒者變翻常樂我凈無常無我無樂無凈。是名八倒。聲聞滅四倒。菩薩滅八倒。此據上心正便說。若據殘習。四倒八倒。並菩薩除。若依初教。第十地斷不分習氣。若據終教。地前伏上心。初地滅種子。第十地已還。漸滅習氣。佛地永斷。若分惑體。常等四倒。是見道惑。無常等四。是心煩惱。若據一乘。其惑廣大無盡。為能證普賢門。一切俱斷。余義如別章。
第三地
【現代漢語翻譯】 屬於一乘（Ekayana，唯一佛乘）。其餘意義如同其他章節。
十善業道章
十善，是翻轉之前的十惡而成十善。善的意義不同，有五種：一、人天十善；二、聲聞（Śrāvaka，聽聞佛法者）十善；三、緣覺（Pratyekabuddha，獨立覺悟者）十善；四、菩薩（Bodhisattva，為利益眾生而修行成佛者）十善；五、佛（Buddha，覺悟者）十善。問：既然十善有五重，十惡也應該和十善一樣有五重嗎？答：因為善的意義順應真理，真理法則非常深奧，所以有五重，不像惡業。不善是從粗糙的表象來區分各種思緒而產生的，所以只有一種，沒有五重之分。這十善業，因為附帶觀智，智慧越深，福報也越精細，所以不同。其餘意義如同其他章節。
攝生戒中明四倒章
四倒，一、常；二、樂；三、我；四、凈。二倒名為惡意，因為是專心念想而行。二倒名為噁心，不是專心念想而行，指的是我凈的思緒。二倒惡意專念而行，伺機而動名為意，常樂二倒，在因緣中顯現，所以名為意。違背真理名為惡，是產生煩惱，通過作意而生，名為專念而行。二倒噁心非專念，根本的聚集生起是心的意義，我凈二倒，相對於之前的常樂，根本聚集生起，所以說是心。我是常的根本，凈是樂的根源，這兩種性質形成，不是通過作意而生，所以名為非專念。倒，是變異、顛倒，常樂我凈變為無常、無我、無樂、無凈，這叫做八倒。聲聞滅除四倒，菩薩滅除八倒。這是根據上心正念來說的。如果根據殘餘習氣，四倒八倒，都由菩薩去除。如果依照初教，第十地斷除，不分習氣。如果根據終教，地前伏藏上心，初地滅除種子，第十地之後，逐漸滅除習氣，佛地永遠斷除。如果區分惑的本體，常等四倒，是見道惑，無常等四，是心煩惱。如果根據一乘，其惑廣大無盡，爲了能夠證得普賢（Samantabhadra）門，一切都一起斷除。其餘意義如同其他章節。
第三地
【English Translation】 Belongs to the Ekayana (One Vehicle). The remaining meanings are as in other chapters.
Chapter on the Ten Wholesome Karmic Paths
The Ten Wholesome Deeds are the reversal of the previous ten unwholesome deeds into ten wholesome deeds. The meaning of 'wholesome' differs, having five types: 1. The Ten Wholesome Deeds of humans and devas (gods); 2. The Ten Wholesome Deeds of Śrāvakas (Hearers); 3. The Ten Wholesome Deeds of Pratyekabuddhas (Solitary Buddhas); 4. The Ten Wholesome Deeds of Bodhisattvas (beings striving for enlightenment); 5. The Ten Wholesome Deeds of Buddhas (Enlightened Ones). Question: Since the Ten Wholesome Deeds have five levels, should the Ten Unwholesome Deeds also have five levels like the Ten Wholesome Deeds? Answer: Because the meaning of 'wholesome' accords with truth, and the Dharma of truth is very profound, there are five levels, unlike unwholesome karma. Unwholesomeness arises from distinguishing various thoughts based on coarse appearances, so there is only one type, without five levels. These Ten Wholesome Deeds, because they are accompanied by contemplative wisdom, and as wisdom deepens, the blessings also become more refined, so they are different. The remaining meanings are as in other chapters.
Chapter on Clarifying the Four Inversions in the Precepts of Embracing Life
The Four Inversions are: 1. permanence; 2. pleasure; 3. self; 4. purity. The two inversions of permanence and pleasure are called 'evil intention' because they are practiced with focused thought. The two inversions of self and purity are called 'evil mind' because they are not practiced with focused thought, referring to thoughts of 'I' and 'pure'. 'Evil intention practiced with focused thought' means 'intention' refers to seizing an opportunity. The inversions of permanence and pleasure manifest in conditions, hence the name 'intention'. 'Evil' means contrary to truth, which gives rise to afflictions, and arising through intentional effort is called 'practiced with focused thought'. 'Evil mind not practiced with focused thought' means the fundamental gathering and arising is the meaning of 'mind'. The inversions of self and purity, in relation to the previous permanence and pleasure, are fundamentally gathered and arise, so they are called 'mind'. 'I' is the root of permanence, and 'purity' is the source of pleasure. These two natures are formed without arising through intentional effort, hence the name 'not practiced with focused thought'. 'Inversion' means alteration and reversal, transforming permanence, pleasure, self, and purity into impermanence, no-self, no-pleasure, and impurity. These are called the Eight Inversions. Śrāvakas extinguish the Four Inversions, and Bodhisattvas extinguish the Eight Inversions. This is based on the correct thought of the higher mind. If based on residual habits, both the Four and Eight Inversions are removed by Bodhisattvas. If based on the initial teachings, the Tenth Ground cuts off without distinguishing habitual tendencies. If based on the final teachings, the higher mind is subdued before the Grounds, the seed is extinguished at the First Ground, and after the Tenth Ground, habitual tendencies are gradually extinguished, and they are permanently cut off at the Buddha Ground. If distinguishing the substance of the afflictions, the Four Inversions of permanence, etc., are afflictions of the Path of Seeing, and the four of impermanence, etc., are mental afflictions. If based on the One Vehicle, these afflictions are vast and endless, in order to be able to realize the Samantabhadra (Universal Worthy) Gate, all are cut off together. The remaining meanings are as in other chapters.
The Third Ground
厭分中四靜慮八禪章
世間道禪者。謂世間初靜慮。第二靜慮。第三靜慮。第四靜慮。空無邊處。識無邊處。無所有處。非想非非想處。如是靜慮無色。由四種相應廣分別。謂雜染故。清白故。建立故。清凈故。雜染者。謂四無記根。一愛二見三慢四無明。由此四惑染污其心。于諸染污靜慮定門。令色無色界一切有覆無記煩惱隨煩惱。生長不絕。所以者何。由有愛故。味上靜慮雜染所染。貪味凈定樂故。由有見故。見上靜慮雜染所染。依止靜慮。發起計度先際等見故。由有慢故。慢上靜慮雜染所染。依證勝定。起高慢故。由無明故。疑上靜慮雜染所染。求解脫者。由未通達真實道。于勝品所證。常生疑惑。為解脫也不解脫也。如是煩惱。恒染其心。令色無色大小二惑。相續流轉。清白者。謂清凈靜慮無色。由性善故。說名清白。雖是世間。離纏垢故。亦名為凈。建立者。有四種建立。謂支分建立等至建立品類建立名相建立。于諸靜慮。具四建立。諸無色中。唯有三種除支分。支分建立者。謂初靜慮有五支。何等為五。一尋二伺三喜四樂五心一境性。第二靜慮有四支。何等為四。一內等凈二喜三樂四心一境性。第三靜慮有五支。何等為五。一舍二念三正知四樂五心一境性。第四靜慮有四支。何等為四。一舍清凈。
【現代漢語翻譯】 現代漢語譯本 厭離世間之樂，專注於四種靜慮和八種禪定的章節
修習世間禪定的人，指的是修習世間的初禪（初靜慮），二禪（第二靜慮），三禪（第三靜慮），四禪（第四靜慮），以及空無邊處定（空無邊處），識無邊處定（識無邊處），無所有處定（無所有處），非想非非想處定（非想非非想處）。這些靜慮和無色定，可以從四個方面進行廣泛的分析：雜染、清白、建立和清凈。
雜染是指：四種無記根，即愛、見、慢、無明。由於這四種惑的染污，使得修禪者的心受到污染，對於各種染污的靜慮定門，使得色界和無色界的一切有覆無記的煩惱和隨煩惱，持續生長不絕。為什麼呢？因為有愛的緣故，貪戀上界的靜慮，被雜染所染污，貪圖清凈禪定的快樂。因為有見的緣故，被上界的靜慮雜染所染污，依止靜慮，發起對過去世等的計度見解。因為有慢的緣故，被上界的靜慮雜染所染污，依靠證得殊勝的禪定，生起高慢心。因為有無明的緣故，對上界的靜慮雜染所染污，求解脫的人，由於沒有通達真實的解脫之道，對於殊勝的禪定境界，常常生起疑惑，不知道是解脫還是不解脫。這些煩惱，恒常染污他們的心，使得色界和無色界的大小二種迷惑，相續流轉。
清白是指：清凈的靜慮和無色定，由於其本性是善良的，所以稱為清白。雖然是世間的禪定，但由於遠離了纏縛的垢染，也可以稱為清凈。
建立是指：有四種建立，即支分建立、等至建立、品類建立和名相建立。在各種靜慮中，具備這四種建立。在各種無色定中，只有三種建立，除了支分建立。支分建立是指：初禪有五支，是哪五支呢？一、尋（Vitarka），二、伺（Vicara），三、喜（Priti），四、樂（Sukha），五、心一境性（Ekaggata）。二禪有四支，是哪四支呢？一、內等凈（Adhyatma-samprasada），二、喜（Priti），三、樂（Sukha），四、心一境性（Ekaggata）。三禪有五支，是哪五支呢？一、舍（Upeksa），二、念（Smrti），三、正知（Samprajanya），四、樂（Sukha），五、心一境性（Ekaggata）。四禪有四支，是哪四支呢？一、舍清凈（Upeksa-parisuddhi）。
【English Translation】 English version Chapter on Disgusting Worldly Pleasures, Focusing on the Four Dhyanas and Eight Samadhis
Those who practice worldly dhyana (meditative absorption) refer to the worldly First Dhyana (Prathama-dhyana or First Jhana), Second Dhyana (Dvitiya-dhyana or Second Jhana), Third Dhyana (Tritiya-dhyana or Third Jhana), Fourth Dhyana (Caturtha-dhyana or Fourth Jhana), as well as the Sphere of Infinite Space (Akasanantyayatana), the Sphere of Infinite Consciousness (Vijnananantyayatana), the Sphere of Nothingness (Akincanyayatana), and the Sphere of Neither Perception Nor Non-Perception (Naivasamjnanasamjnatayatana). These dhyanas and formless absorptions can be broadly analyzed from four aspects: defilement (雜染), purity (清白), establishment (建立), and purification (清凈).
'Defilement' refers to the four roots of non-virtuous indifference: attachment (愛), wrong views (見), pride (慢), and ignorance (無明). Due to the defilement of these four afflictions, the practitioner's mind is polluted. Regarding the various defiled dhyana gates, all obscured and indeterminate afflictions (有覆無記) and secondary afflictions (隨煩惱) of the Form Realm (色界) and Formless Realm (無色界) continuously grow without ceasing. Why? Because of attachment, there is craving for the higher dhyanas, being defiled by the defilements, and greedily enjoying the pleasure of pure samadhi. Because of wrong views, there is defilement by the higher dhyanas, relying on dhyana to generate speculative views about the past, etc. Because of pride, there is defilement by the higher dhyanas, relying on the attainment of superior samadhi to generate arrogance. Because of ignorance, there is defilement by the higher dhyanas. Those seeking liberation, due to not having penetrated the true path of liberation, constantly have doubts about the superior states attained, not knowing whether it is liberation or not. These afflictions constantly defile their minds, causing the two kinds of delusion, great and small, of the Form Realm and Formless Realm to continuously transmigrate.
'Purity' refers to pure dhyanas and formless absorptions, which are called pure because of their virtuous nature. Although they are worldly dhyanas, they can also be called pure because they are free from the defilements of entanglement.
'Establishment' refers to four kinds of establishment: establishment of factors (支分建立), establishment of attainment (等至建立), establishment of categories (品類建立), and establishment of names and characteristics (名相建立). In the various dhyanas, these four establishments are present. In the various formless absorptions, there are only three establishments, except for the establishment of factors. The establishment of factors refers to: the First Dhyana having five factors. What are the five? 1. Initial Application (Vitarka 尋), 2. Sustained Application (Vicara 伺), 3. Joy (Priti 喜), 4. Happiness (Sukha 樂), 5. One-pointedness of Mind (Ekaggata 心一境性). The Second Dhyana has four factors. What are the four? 1. Inner Tranquility (Adhyatma-samprasada 內等凈), 2. Joy (Priti 喜), 3. Happiness (Sukha 樂), 4. One-pointedness of Mind (Ekaggata 心一境性). The Third Dhyana has five factors. What are the five? 1. Equanimity (Upeksa 舍), 2. Mindfulness (Smrti 念), 3. Clear Comprehension (Samprajanya 正知), 4. Happiness (Sukha 樂), 5. One-pointedness of Mind (Ekaggata 心一境性). The Fourth Dhyana has four factors. What are the four? 1. Purity of Equanimity (Upeksa-parisuddhi 舍清凈).
二念清凈。三不苦不樂受。四心一境性。問法有無量。何故唯立尋等為支。答對治支故。利益支故。彼二所依自性支故。由此三種支分滿足不待余故。初靜慮中。尋伺二種是對治支。能斷欲界欲恚害等尋伺。喜樂二種是利益支。由尋伺支。治所治已。得離生喜樂故。心一境性。是彼二所依止自性支。依止定力尋等轉故。第二靜慮中內等凈。是對治支。由此能治尋思故。喜樂是利益支。心一境性。是彼二所依自性支。義如前說。第三靜慮中舍念正知。是對治支。由此三能對喜樂故。樂是利益支。心一境性。是彼二所依自性支義。如前說。第四靜慮中舍清凈念清凈。是對治支。由此二能治樂故。不苦不樂受。是利益支。心一境性。是彼二所依自性支。諸無色中。不立支分。以奢摩他一味性故。等至建立者。謂由此七種作意。證入初靜慮。如是乃至非想非非想處。何等名為七種作意。謂了相作意。勝解作意。遠離作意。攝樂作意。觀察作意。方便究竟作意。方便究竟果作意。此廣分別。如聲聞地后瑜伽處。云何證入初靜慮時。由七作意。謂由定地作意。見欲界中過患等故。了達粗相。初靜慮中。此相無故。名為靜相。是名了相作意。如是作意。為聞思之所間雜。從此已上。超越聞思。一向修相緣粗靜相。以為境界。修奢摩他
【現代漢語翻譯】 現代漢語譯本 二念清凈：第二禪的唸的清凈狀態。 三不苦不樂受：第三禪的不苦不樂的感受。 四心一境性：心專注于單一對象的狀態。 問：法門有無量，為何只設立尋等作為禪支？ 答：因為它們是對治支、利益支，以及彼二所依的自性支。由於這三種禪支滿足，就不需要其他的了。在初禪中，尋（Vitarka，粗略的思考）和伺（Vicara，細緻的思考）是對治支，能斷除欲界的欲、恚、害等尋伺。喜（Prīti，喜悅）和樂（Sukha，快樂）是利益支，因為通過尋伺支，已經對治了所要對治的，所以能獲得離生喜樂。心一境性是彼二所依止的自性支，因為尋等依靠定力而運轉。 在第二禪中，內等凈（Adhyātma-samprasāda，內心的澄凈）是對治支，由此能對治尋思。喜和樂是利益支。心一境性是彼二所依的自性支，意義如前所述。 在第三禪中，舍（Upekṣā，捨棄）、念（Smṛti，正念）、正知（Samprajanya，正知）是對治支，由此三者能對治喜樂。樂是利益支。心一境性是彼二所依的自性支，意義如前所述。 在第四禪中，舍清凈、念清凈是對治支，由此二者能對治樂。不苦不樂受是利益支。心一境性是彼二所依的自性支。 在無色界中，不設立禪支，因為只有奢摩他（Śamatha，止）的單一味道。 等至（Samāpatti，等持）的建立，是指通過這七種作意，證入初禪，乃至非想非非想處（Naiva-saṃjñā-nāsaṃjñāyatana，既非有想也非無想處）。 何謂七種作意？即了相作意、勝解作意、遠離作意、攝樂作意、觀察作意、方便究竟作意、方便究竟果作意。這些在《聲聞地》后的《瑜伽處》中有詳細分別。 如何證入初禪時，通過七種作意？由於在定地作意，見到欲界中的過患等，所以了達粗相。在初禪中，此相沒有了，所以名為靜相。這就是了相作意。這樣的作意，被聞思所間雜。從此以後，超越聞思，一向修習緣粗靜相，以此為境界，修習奢摩他。
【English Translation】 English version Two, purity of mindfulness: The state of pure mindfulness in the second Dhyana. Three, neither painful nor pleasant feeling: The feeling of neither pain nor pleasure in the third Dhyana. Four, one-pointedness of mind: The state of mind focused on a single object. Question: Since there are countless Dharmas, why are only Vitarka (initial application of thought) and so on established as branches of Dhyana? Answer: Because they are the branches of counteraction, the branches of benefit, and the branches of self-nature on which the former two depend. Because these three branches are fulfilled, others are not needed. In the first Dhyana, Vitarka and Vicara (sustained application of thought) are the branches of counteraction, capable of cutting off desire, hatred, harm, and so on in the desire realm. Prīti (joy) and Sukha (happiness) are the branches of benefit, because through the branches of Vitarka and Vicara, what needs to be counteracted has been counteracted, so one obtains joy and happiness born of detachment. One-pointedness of mind is the branch of self-nature on which the former two depend, because Vitarka and so on operate relying on the power of Samadhi. In the second Dhyana, Adhyātma-samprasāda (inner tranquility) is the branch of counteraction, by which one can counteract Vitarka and Vicara. Joy and happiness are the branches of benefit. One-pointedness of mind is the branch of self-nature on which the former two depend, the meaning is as previously stated. In the third Dhyana, Upekṣā (equanimity), Smṛti (mindfulness), and Samprajanya (clear comprehension) are the branches of counteraction, by which these three can counteract joy and happiness. Happiness is the branch of benefit. One-pointedness of mind is the branch of self-nature on which the former two depend, the meaning is as previously stated. In the fourth Dhyana, purity of equanimity and purity of mindfulness are the branches of counteraction, by which these two can counteract happiness. Neither painful nor pleasant feeling is the branch of benefit. One-pointedness of mind is the branch of self-nature on which the former two depend. In the formless realms, branches of Dhyana are not established, because there is only the single flavor of Śamatha (tranquility). The establishment of Samāpatti (attainment) refers to entering the first Dhyana through these seven types of attention, up to Naiva-saṃjñā-nāsaṃjñāyatana (neither perception nor non-perception). What are the seven types of attention? They are attention to characteristics, attention to firm understanding, attention to detachment, attention to gathering joy, attention to observation, attention to ultimate means, and attention to the fruit of ultimate means. These are explained in detail in the Yoga section after the Śrāvakabhūmi. How does one enter the first Dhyana through the seven types of attention? Because one attends in the ground of Samadhi, seeing the faults and so on in the desire realm, one understands the coarse characteristics. In the first Dhyana, these characteristics are no longer present, so it is called the tranquil characteristic. This is attention to characteristics. Such attention is mixed with hearing and thinking. From then on, one transcends hearing and thinking, and constantly cultivates Śamatha, taking the coarse and tranquil characteristics as the object.
毗缽舍那。數數思惟如所尋思粗靜性相。是名勝解作意。由修習此故。最初斷道。生彼俱行作意。名遠離作意。由此能斷上品煩惱故。及能遠離彼品粗重故。此觀行者。復欣樂上樂見上斷功德已。觸少分。遠離喜樂。為欲除去惛沉睡眠時。修習凈妙作意以悅其心。是名攝樂作意。如是正修行者。方便善品。所資持故。令欲果系煩惱纏垢不復現行。因此為欲審察煩惱斷與未斷。復更作意觀察彼生隨順凈相。是名觀察作意。如是行者。數數觀察進修對治。為令欲界一切煩惱。于暫時間得離系故。此對治道相應作意。是初靜慮最後方便故。名方便究竟作意。從此無間證得根本。最初靜慮俱時作意。是名方便究竟果作意。又由了相作意。發悕願心。為正了知所應斷所應得。為斷故為得故。由勝解作意。為所求義。發正方便。由遠離作意。舍上品惑。由攝樂作意。舍中品惑。由觀察作意。安心於所證。遠離增上慢。由方便究竟作意。舍下品惑。由方便究竟果作意。領彼所修作意修果。如為證入初靜慮定修七作意。如是乃至為證入非想非非想處定。如應當知。又粗相者。謂於一切下地。從欲界乃至無所有處。如是粗相。略有二種。一住于重苦不寂靜故。二命行微少壽命短促故。靜相者。謂於一切上地。從初靜慮乃至非想非非想處。
【現代漢語翻譯】 現代漢語譯本 毗缽舍那（Vipassanā，內觀）。反覆思惟如所尋思的粗相和靜相。這稱為勝解作意（adhimokṣa-manaskāra，勝解作意）。由於修習此作意，在最初的斷道中，生起與彼俱行的作意，名為遠離作意（viveka-manaskāra，遠離作意）。由此能斷除上品煩惱，並且能夠遠離彼品粗重。這位觀行者，又欣樂於上地的快樂，見到上地的斷功德之後，觸及少分的遠離喜樂。爲了除去昏沉睡眠，修習凈妙作意以悅其心，這稱為攝樂作意（prīti-sahagata-manaskāra，伴隨喜樂的作意）。像這樣，如法修行者，由於方便善品的資持，使得欲果系的煩惱纏垢不再現行。因此，爲了審察煩惱斷與未斷，又更作意觀察彼生起的隨順凈相，這稱為觀察作意（samīkṣaṇa-manaskāra，觀察作意）。像這樣修行者，反覆觀察進修對治，爲了使欲界的一切煩惱，在暫時的時間內得到離系，此對治道相應的作意，是初禪的最後方便，所以稱為方便究竟作意（upāya-pariṇiṣpatti-manaskāra，方便究竟作意）。從此無間證得根本，最初靜慮俱時作意，是名方便究竟果作意（upāya-pariṇiṣpatti-phala-manaskāra，方便究竟果作意）。 又由了相作意（lakṣaṇa-manaskāra，了相作意），發起希望之心，爲了正確了知所應斷和所應得，爲了斷除和爲了獲得，由勝解作意，爲了所求的意義，發起正確的方便。由遠離作意，捨棄上品惑。由攝樂作意，捨棄中品惑。由觀察作意，安心於所證，遠離增上慢。由方便究竟作意，捨棄下品惑。由方便究竟果作意，領受彼所修作意的修習果報。如同爲了證入初禪定而修習七種作意。像這樣乃至爲了證入非想非非想處定，應當如是了知。 又粗相，是指對於一切下地，從欲界乃至無所有處。這樣的粗相，略有二種：一是住于重苦不寂靜故，二是命行微少壽命短促故。靜相，是指對於一切上地，從初禪乃至非想非非想處。
【English Translation】 English version Vipassanā (Vipassanā, Insight Meditation). Repeatedly contemplate the coarse and serene characteristics as contemplated. This is called adhimokṣa-manaskāra (adhimokṣa-manaskāra, Ascertaining Cognition). Because of cultivating this, in the initial path of abandonment, the cognition that arises together with it is called viveka-manaskāra (viveka-manaskāra, Separation Cognition). By this, one can abandon the superior afflictions and can separate from the coarseness of that category. This practitioner, again rejoicing in the happiness of the higher realms, having seen the merits of abandonment in the higher realms, touches a small portion of the joy of separation. In order to remove drowsiness and sleep, cultivate pure and wonderful cognition to delight the mind, this is called prīti-sahagata-manaskāra (prīti-sahagata-manaskāra, Cognition Accompanied by Joy). Like this, the practitioner who practices correctly, because of the support of skillful means, causes the afflictions and defilements of the desire realm to no longer manifest. Therefore, in order to examine whether the afflictions are abandoned or not, again generate cognition to observe the pure characteristics that arise in accordance with them, this is called samīkṣaṇa-manaskāra (samīkṣaṇa-manaskāra, Examining Cognition). Like this, the practitioner repeatedly observes and cultivates the antidote, in order to cause all the afflictions of the desire realm to be separated for a temporary time, this cognition corresponding to the antidote path is the final means of the first dhyāna, therefore it is called upāya-pariṇiṣpatti-manaskāra (upāya-pariṇiṣpatti-manaskāra, Cognition of the Perfection of Means). From this, without interruption, one attains the fundamental, initial dhyāna simultaneous cognition, this is called upāya-pariṇiṣpatti-phala-manaskāra (upāya-pariṇiṣpatti-phala-manaskāra, Cognition of the Fruit of the Perfection of Means). Furthermore, by lakṣaṇa-manaskāra (lakṣaṇa-manaskāra, Cognition of Characteristics), generate a mind of hope, in order to correctly know what should be abandoned and what should be attained, for the sake of abandoning and for the sake of attaining, by adhimokṣa-manaskāra, for the meaning sought, generate correct means. By viveka-manaskāra, abandon the superior delusions. By prīti-sahagata-manaskāra, abandon the intermediate delusions. By samīkṣaṇa-manaskāra, settle the mind in what is attained, separate from increased pride. By upāya-pariṇiṣpatti-manaskāra, abandon the inferior delusions. By upāya-pariṇiṣpatti-phala-manaskāra, receive the fruit of the cultivation of the cognition cultivated. Just as one cultivates the seven cognitions in order to attain the first dhyāna. Like this, up to the attainment of the state of neither perception nor non-perception, it should be known as such. Moreover, the coarse characteristics refer to all the lower realms, from the desire realm up to the realm of nothingness. Such coarse characteristics are roughly of two types: first, dwelling in heavy suffering and not being peaceful; second, the life force is weak and the lifespan is short. The serene characteristics refer to all the higher realms, from the first dhyāna up to the state of neither perception nor non-perception.
與粗相相違故。品類建立者。于初靜慮定。具三品熏修。謂軟中上如初靜慮。余靜慮及無色三品熏習亦爾。由軟中上品熏修初靜慮故。于初靜慮中。還生三異熟。如初靜慮。于余靜慮中。若熏修若生果。各三品亦爾。諸靜慮中三品熏修生三果者。謂梵眾天．梵輔天．大梵天。如是等廣說如前。于無色界中。無別處所故。不立生果差別所以者何。于無色界。無有安堵宮殿等處故。不建立生果差別。然由三品熏修無色定故。彼異熟生時。有高有下。有劣有勝。彼異熟生時。有高下者。由壽命等有差別故。有勝劣者。染污不染污。多分少分。有差別故。名相建立者。謂於四靜慮中。三摩地差別無量名字。不可算數。不可思議。何以故。于初靜慮所攝定中。諸佛世尊及得究竟大威德菩薩摩訶薩所入三摩地。彼三摩地。一切聲聞及獨覺等。尚不了其名。豈能知數。況復證入。如般若波羅蜜多經中說三摩地。其數過百。如是于余大乘經中。說三摩地。其數無量。如於初靜慮所攝定。于余靜慮無色所攝定亦爾。如是所說。皆依靜慮波羅蜜多。清凈者。謂初靜慮中邊際定。乃至非想非非想處邊際定。是名清凈。靜慮無色邊際定者。為欲別發勝品功德得自在。等修堪任定到究竟處故。問所以不說出世定者。答由今舉世間定證三地。同世間
【現代漢語翻譯】 現代漢語譯本 因為與粗略的表象相違背。品類的建立者，在初禪定中，具備三種品級的熏修，即下品、中品、上品，如同初禪一樣。其餘的禪定和無色定也同樣有三種品級的熏習。由於下品、中品、上品熏修初禪的緣故，在初禪中，還會產生三種不同的異熟果報。如同初禪一樣，在其餘的禪定中，無論是熏修還是產生果報，也各有三種品級。 在各種禪定中，三種品級的熏修產生三種果報，指的是梵眾天（Brahmakayika-deva，梵天界最低層的天眾）、梵輔天（Brahmapurohita-deva，梵天王的輔臣）和大梵天（Mahabrahma-deva，梵天王）。像這樣等等，詳細的解說如同前面所說。在無色界中，因為沒有特別的處所，所以不建立果報的差別。這是什麼原因呢？因為在無色界，沒有安穩的宮殿等處所，所以不建立果報的差別。然而，由於三種品級的熏修無色定，他們的異熟果報產生時，有高有低，有劣有勝。他們的異熟果報產生時，有高低的差別，是因為壽命等有差別。有勝劣的差別，是因為染污和不染污，多分和少分，有差別。 名稱相狀的建立者，指的是在四禪定中，三摩地（Samadhi，禪定）的差別有無量的名字，不可計數，不可思議。為什麼呢？在初禪所包含的禪定中，諸佛世尊以及獲得究竟大威德的菩薩摩訶薩所進入的三摩地，這些三摩地，一切聲聞（Śrāvaka，聽聞佛陀教法的弟子）和獨覺（Pratyekabuddha，不依師而自悟的修行者）等，尚且不瞭解它的名字，怎麼能知道它的數量，更何況是證入呢？如同《般若波羅蜜多經》（Prajnaparamita Sutra，宣說般若智慧的經典）中所說的三摩地，其數量超過百種。像這樣，在其餘的大乘經典中，所說的三摩地，其數量無量。如同在初禪所包含的禪定一樣，在其餘的禪定和無色定所包含的禪定也是如此。像這樣所說的，都是依據禪定波羅蜜多（Dhyana Paramita，禪定到彼岸）。 清凈的禪定，指的是初禪中的邊際定，乃至非想非非想處（Naivasamjnanasamjnayatana，無色界最高的禪定境界）的邊際定，這叫做清凈。禪定和無色界的邊際定，是爲了想要特別發起殊勝的功德，獲得自在，等同於修習堪能定到達究竟之處的緣故。問：為什麼不說出世間的禪定呢？答：因為現在所舉的世間禪定能夠證得三地，與世間法相同。
【English Translation】 English version Because it contradicts coarse appearances. The establisher of categories, in the first Dhyana (meditative absorption), possesses three grades of cultivation: inferior, intermediate, and superior, just like the first Dhyana. The remaining Dhyanas and the three grades of formless absorptions are also cultivated in the same way. Because of cultivating the first Dhyana with inferior, intermediate, and superior grades, three different Vipaka (results of actions) are produced in the first Dhyana. Just like the first Dhyana, in the remaining Dhyanas, whether it is cultivation or the production of results, each has three grades. Among the various Dhyanas, the three grades of cultivation produce three results, referring to the Brahmakayika-devas (the lowest level of the Brahma realm), the Brahmapurohita-devas (ministers of the Brahma king), and the Mahabrahma-deva (the Brahma king). Like this and so on, the detailed explanation is as mentioned before. In the formless realm, because there are no specific locations, the differences in results are not established. What is the reason for this? Because in the formless realm, there are no stable palaces or other places, the differences in results are not established. However, due to the three grades of cultivating formless absorption, when their Vipaka results are produced, there are high and low, inferior and superior. When their Vipaka results are produced, the differences in high and low are because there are differences in lifespan and so on. The differences in superior and inferior are because there are differences in defilement and non-defilement, large and small portions. The establisher of names and characteristics refers to the differences in Samadhi (meditative concentration) in the four Dhyanas, which have countless names, are uncountable, and inconceivable. Why is that? Among the Samadhis contained in the first Dhyana, the Samadhis entered by the Buddhas, World Honored Ones, and Bodhisattva-Mahasattvas who have attained ultimate great power, these Samadhis, all Sravakas (disciples who hear the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment independently without a teacher), do not even understand their names, how could they know their number, let alone enter them? Just like the Samadhis mentioned in the Prajnaparamita Sutra (sutras expounding the wisdom of Prajna), their number exceeds a hundred. Like this, in the remaining Mahayana sutras, the Samadhis mentioned are countless. Just like the Samadhis contained in the first Dhyana, the Samadhis contained in the remaining Dhyanas and formless absorptions are also like this. What is said like this is all based on Dhyana Paramita (perfection of Dhyana). Pure Dhyana refers to the marginal Samadhi in the first Dhyana, up to the marginal Samadhi of Naivasamjnanasamjnayatana (the highest state of formless realm), this is called pure. The marginal Samadhi of Dhyana and the formless realm is because one wants to especially initiate superior merits, attain freedom, and equally cultivate the capable Samadhi to reach the ultimate place. Question: Why are supramundane Dhyanas not mentioned? Answer: Because the mundane Dhyanas mentioned now can attain the three grounds and are the same as mundane dharmas.
故。又問依瓔珞經。初禪五支別立第六默然心為定體。何故不同。答雜集論等所明。是初教義。同彼小乘。因定本因定數出體。今瓔珞經。同終教義。具足依數修明。據定位成處說故。兩數不同。此數通三乘及小乘色天等。若為一乘教所目。即屬於一乘。又外凡夫得定。我慢等所染。聲聞定。我習法執等所染。初教出世心。煩惱等所染。終教三煩惱等習氣所染頓教方便乘及究竟一乘。清凈無染。應可準知。余義如別章。
三苦八苦章
三苦者。苦苦壞苦行苦。苦者苦受體。苦者外苦具壞者苦緣。壞苦者苦受體。行者無常遷變不住名行。亦是苦受緣。問無常行但是無常義。何得名苦。答無常有二義。一自體無常。二無常切己名苦。苦義雖同。望事粗細有別。亦可不別。何以故。以無常切己。附在觀中。少觸大苦。八苦者。生苦．老苦．病苦．死苦．愛別離苦。怨憎會苦．求不得苦．五盛陰苦。五盛陰苦有二義。一攝前七苦。總為五盛陰。二諸苦粗重名五盛陰。八苦約事不同。苦體不異三苦。其二苦教興本。為初入法人。生厭離相。即苦類攝。未有道理。若入四諦。即苦諦攝。何以故。為聖教興令得諦故。乃至苦聖諦義。亦準可知。所以知之。為大乘義含始終故。此苦在凡夫是苦類。在聲聞入苦諦。若菩薩位
【現代漢語翻譯】 現代漢語譯本： 問：又根據《瓔珞經》（Bodhisattva Ground Sutra），初禪的五支另外建立第六個『默然心』作為定的本體，為什麼和你們的說法不同？ 答：在《雜集論》（Abhidharmasamuccaya）等論中所闡明的，是初教的義理，類似於小乘，從定的根本原因和定的數量來確定本體。現在《瓔珞經》所說的，是終教的義理，圓滿具足地依據數量進行修行和闡明，根據定位成就之處來說明，所以數量不同。這種數量通用於三乘以及小乘的色界天等。如果被一乘教所關注，就屬於一乘。 此外，外凡夫所得到的定，會被我慢等煩惱所染污；聲聞所得到的定，會被我執和法執等所染污；初教的出世心，會被煩惱等所染污；終教會被三種煩惱等的習氣所染污；頓教的方便乘以及究竟一乘，清凈沒有染污。應該可以依此來類推得知。其餘的義理如同其他章節所說。
三苦八苦章
三苦是指：苦苦、壞苦、行苦。苦苦是指苦受的本體。壞苦是指導致痛苦的外在因素。壞苦也是指苦受的本體。行苦是指無常遷變、不能常住的狀態，也是苦受的因緣。 問：無常的『行』只是無常的含義，為什麼能被稱為『苦』？ 答：無常有兩種含義：一是自體無常，二是無常切身，即為苦。苦的含義雖然相同，但從事情的粗細來看有所區別，也可以沒有區別。為什麼呢？因為無常切身，附著在觀想之中，稍微觸及就會產生巨大的痛苦。八苦是指：生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五盛陰苦（Skandha suffering）。 五盛陰苦有兩種含義：一是總攝前面的七苦，總稱為五盛陰；二是各種痛苦的粗重狀態，稱為五盛陰。八苦從事情上來說有所不同，但苦的本體與三苦沒有區別。這兩種苦的教義興起的根本，是爲了初入門的修行人，產生厭離之相，屬於苦的範疇，還沒有道理可言。如果進入四諦（Four Noble Truths），就屬於苦諦（Dukkha Satya）。為什麼呢？因為聖教興起是爲了讓人證得真諦。乃至苦聖諦的含義，也可以依此來類推得知。之所以知道這些，是因為大乘的義理包含始終。這種苦在凡夫是苦的範疇，在聲聞是進入苦諦，如果是菩薩的地位。
【English Translation】 English version: Question: Furthermore, according to the Yingluo Jing (Bodhisattva Ground Sutra), the sixth 'silent mind' is separately established as the substance of dhyana in the first dhyana, why is it different from your statement? Answer: What is explained in the Abhidharmasamuccaya and other treatises is the doctrine of the initial teaching, similar to the Hinayana, determining the substance from the fundamental cause of dhyana and the number of dhyana. What the Yingluo Jing says now is the doctrine of the final teaching, fully relying on the number for practice and clarification, explaining based on the place where the positioning is achieved, so the numbers are different. This number is common to the Three Vehicles (Triyana) as well as the Hinayana realms of form, etc. If it is focused on by the One Vehicle teaching, it belongs to the One Vehicle. In addition, the dhyana attained by ordinary people is tainted by arrogance and other afflictions; the dhyana attained by Shravakas is tainted by attachment to self and attachment to dharma; the mind of transcendence in the initial teaching is tainted by afflictions, etc.; the final teaching is tainted by the habitual tendencies of the three afflictions, etc.; the expedient vehicle and the ultimate One Vehicle of the sudden teaching are pure and untainted. It should be possible to infer and know this accordingly. The remaining meanings are as stated in other chapters.
Chapter on the Three Sufferings and Eight Sufferings
The Three Sufferings are: suffering of suffering (duhkha-duhkha), suffering of change (viparinama-duhkha), and pervasive suffering (samskara-duhkha). Suffering of suffering refers to the substance of painful feeling. Suffering of change refers to the external factors that cause suffering. Suffering of change also refers to the substance of painful feeling. Pervasive suffering refers to the state of impermanent change and non-abiding, and is also the condition for painful feeling. Question: The 'action' of impermanence is only the meaning of impermanence, how can it be called 'suffering'? Answer: Impermanence has two meanings: one is self-impermanence, and the other is impermanence that is personal, which is suffering. Although the meaning of suffering is the same, there is a difference in terms of the coarseness of the matter, or there may be no difference. Why? Because impermanence is personal, attached to contemplation, and a slight touch will produce great suffering. The Eight Sufferings are: birth, old age, sickness, death, suffering of separation from loved ones, suffering of encountering those one hates, suffering of not obtaining what one seeks, and suffering of the five aggregates (panca-skandha). The suffering of the five aggregates has two meanings: one is to encompass the previous seven sufferings, collectively called the five aggregates; the other is the coarse and heavy state of various sufferings, called the five aggregates. The Eight Sufferings are different in terms of events, but the substance of suffering is no different from the Three Sufferings. The root of the rise of the teachings of these two sufferings is for beginners in practice to generate a sense of aversion, belonging to the category of suffering, and there is no reason to speak of. If one enters the Four Noble Truths (catvāri āryasatyāni), it belongs to the Truth of Suffering (Dukkha Satya). Why? Because the rise of the holy teaching is to enable people to attain the truth. Even the meaning of the Truth of Suffering can be inferred accordingly. The reason for knowing these is that the meaning of the Mahayana encompasses the beginning and the end. This suffering is in the category of suffering for ordinary people, entering the Truth of Suffering for Shravakas, and if it is the position of a Bodhisattva.
。初教即空名苦聖諦。故維摩經云。五受陰洞達。空無所起。是苦義。若約終教。苦即真如一切法亦如也故。若約一乘。前義為一乘所目。名為一乘。亦苦類等四義。入因陀羅微細等。成無盡故。余義如別章。
四無量章
四無量者。一慈二悲三喜四舍。無量緣三義。一眾生緣。二法緣。三無緣。眾生緣者。緣眾生起慈故。法緣者。緣蕰等法起慈故。無緣者。緣法無我起慈故。喜舍亦然。此義在三乘小乘中即無但有眾生緣。一乘義具足。何以故。緣生無盡故。若出體小乘等智性。初教用后得智為體。終教用如理如量智為體。何以故。無分別智。為菩薩體故。一乘義無盡故。所知無邊故。曰無量。余義如別章。
六神通章
六神通者。一神足．二天眼．三天耳．四他心．五宿命．六漏盡。神足天眼天耳宿命。此四等智性。亦云生得。他心智通。用法智比智道智等智他心智為性。漏盡通。若漏盡人所得。用十智為性。若知他漏盡。六智為性。謂法智．比智．盡智．無生智．滅智．等智。無擁故曰通。宿命天眼。是明非示現。神足他心。是示現非明。漏盡通亦明亦示現。天耳通非明非示現。問何故地果中辨五通不明六通。答為禪定在世間成通。非無漏。若凡夫成五通。小乘聖人得六通。初教出體同
【現代漢語翻譯】 現代漢語譯本： 初教（原始佛教的教義）即空，名為苦聖諦（duhkha-satya，四聖諦之一，指世間充滿痛苦的真理）。所以《維摩經》說：『五受陰（panca-skandha，構成個體的五種要素：色、受、想、行、識）洞達，空無所起，是苦義。』如果按照終教（大乘佛教的教義），苦即真如（tathata，事物的真實本性），一切法（dharma，宇宙間的一切事物和現象）亦如也。如果按照一乘（Ekayana，唯一佛乘的教義），前面的意義為一乘所指，名為一乘，也包括苦類等四義，入因陀羅（Indra，帝釋天）微細等，成就無盡的意義。其餘的意義如同其他章節。
四無量章
四無量者，一慈（maitri，愿一切眾生快樂），二悲（karuna，愿一切眾生脫離痛苦），三喜（mudita，對眾生的快樂感到歡喜），四舍（upeksa，對一切眾生平等對待）。無量緣三義：一眾生緣，二法緣，三無緣。眾生緣者，緣眾生起慈故。法緣者，緣蘊（skandha，構成個體的要素）等法起慈故。無緣者，緣法無我（anatman，沒有永恒不變的自我）起慈故。喜舍亦然。此義在三乘（triyana，聲聞乘、緣覺乘、菩薩乘）小乘（Hinayana，小乘佛教）中即無，但有眾生緣。一乘義具足。何以故？緣生無盡故。若出體，小乘等智性，初教用后得智（prsthalabdha-jnana，佛陀證悟后獲得的智慧）為體。終教用如理如量智（yathabhutam，如實知見一切法的智慧）為體。何以故？無分別智（nirvikalpa-jnana，超越分別的智慧）為菩薩體故。一乘義無盡故，所知無邊故，曰無量。其餘義如別章。
六神通章
六神通者，一神足（rddhi，隨意自在地行動的能力），二天眼（divyacaksu，能看見遠處或細微事物的能力），三天耳（divyasrotra，能聽見遠處或細微聲音的能力），四他心（paracitta-jnana，能知他人心念的能力），五宿命（purvanivasanusmrti-jnana，能知過去世的能力），六漏盡（asravaksaya-jnana，斷絕一切煩惱的能力）。神足、天眼、天耳、宿命，此四等智性，也稱為生得。他心智通，用法智（dharma-jnana，瞭解佛法的智慧）、比智（anvaya-jnana，通過比較推理獲得的智慧）、道智（marga-jnana，瞭解修行之道的智慧）等智，他心智為性。漏盡通，如果漏盡人所得，用十智為性。若知他漏盡，六智為性，謂法智、比智、盡智（ksaya-jnana，知煩惱已盡的智慧）、無生智（anutpada-jnana，知煩惱不再生的智慧）、滅智（nirodha-jnana，知煩惱已滅的智慧）、等智。無擁故曰通。宿命、天眼，是明非示現。神足、他心，是示現非明。漏盡通亦明亦示現。天耳通非明非示現。問：何故地果中辨五通不明六通？答：為禪定在世間成通，非無漏。若凡夫成五通，小乘聖人得六通。初教出體同。
【English Translation】 English version: The initial teaching (early Buddhist doctrine) is emptiness, known as the duhkha-satya (the truth of suffering, one of the Four Noble Truths). Therefore, the Vimalakirti Sutra says: 'Penetrating the five skandhas (panca-skandha, the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness), realizing emptiness without origination, is the meaning of suffering.' According to the final teaching (Mahayana Buddhist doctrine), suffering is tathata (the true nature of things), and all dharmas (dharma, all things and phenomena in the universe) are also like that. According to the Ekayana (the One Vehicle doctrine), the preceding meaning is what the One Vehicle refers to, called the One Vehicle, also including the four meanings such as the category of suffering, entering into the subtle aspects of Indra (Indra, the lord of the devas), etc., accomplishing endless meanings. The remaining meanings are as in other chapters.
Chapter on the Four Immeasurables
The Four Immeasurables are: first, loving-kindness (maitri, wishing all beings happiness); second, compassion (karuna, wishing all beings freedom from suffering); third, joy (mudita, rejoicing in the happiness of others); and fourth, equanimity (upeksa, treating all beings impartially). The three meanings of immeasurable conditions are: first, sentient being condition; second, dharma condition; and third, unconditioned condition. Sentient being condition means arising loving-kindness towards sentient beings. Dharma condition means arising loving-kindness towards the skandhas (skandha, the aggregates that constitute an individual) and other dharmas. Unconditioned condition means arising loving-kindness towards the dharma of no-self (anatman, the absence of a permanent self). Joy and equanimity are the same. This meaning is absent in the Three Vehicles (triyana, Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) and Hinayana (Hinayana, Theravada Buddhism), only having the sentient being condition. The meaning of the One Vehicle is complete. Why? Because the conditions of arising are endless. Regarding the substance, the intellectual nature of Hinayana, the initial teaching uses post-attainment wisdom (prsthalabdha-jnana, wisdom attained after enlightenment) as its substance. The final teaching uses wisdom that knows reality as it is (yathabhutam, wisdom that knows all dharmas as they truly are) as its substance. Why? Because non-discriminating wisdom (nirvikalpa-jnana, wisdom beyond discrimination) is the substance of the Bodhisattva. The meaning of the One Vehicle is endless, and what is known is boundless, hence it is called immeasurable. The remaining meanings are as in other chapters.
Chapter on the Six Supernormal Powers
The Six Supernormal Powers are: first, the power of miraculous locomotion (rddhi, the ability to move freely at will); second, the divine eye (divyacaksu, the ability to see distant or subtle things); third, the divine ear (divyasrotra, the ability to hear distant or subtle sounds); fourth, the knowledge of others' minds (paracitta-jnana, the ability to know the thoughts of others); fifth, the knowledge of past lives (purvanivasanusmrti-jnana, the ability to know past lives); and sixth, the extinction of outflows (asravaksaya-jnana, the ability to eliminate all defilements). The intellectual nature of miraculous locomotion, the divine eye, the divine ear, and the knowledge of past lives are also called innate. The supernormal power of knowing others' minds uses dharma-jnana (dharma-jnana, wisdom of understanding the Dharma), anvaya-jnana (anvaya-jnana, wisdom gained through comparative reasoning), marga-jnana (marga-jnana, wisdom of understanding the path of practice), etc., with the knowledge of others' minds as its nature. The supernormal power of the extinction of outflows, if attained by one who has extinguished outflows, uses the ten wisdoms as its nature. If knowing that others have extinguished outflows, it uses six wisdoms as its nature, namely dharma-jnana, anvaya-jnana, ksaya-jnana (ksaya-jnana, wisdom of knowing that defilements are exhausted), anutpada-jnana (anutpada-jnana, wisdom of knowing that defilements will no longer arise), nirodha-jnana (nirodha-jnana, wisdom of knowing that defilements have ceased), and equanimity-wisdom. Because there is no obstruction, it is called supernormal. The knowledge of past lives and the divine eye are clear but not demonstrative. Miraculous locomotion and the knowledge of others' minds are demonstrative but not clear. The supernormal power of the extinction of outflows is both clear and demonstrative. The divine ear is neither clear nor demonstrative. Question: Why is the discussion of the five supernormal powers in the stage of fruition not clear about the six supernormal powers? Answer: Because samadhi (meditative concentration) in the world becomes a supernormal power, it is not without outflows. If ordinary people attain the five supernormal powers, the Sravaka saints attain the six supernormal powers. The substance of the initial teaching is the same.
聲聞。仍𠝶如實智。其體即空。終教即如。頓教亦同。如上來諸義。為一乘目。即是一乘。若據別教。即有十通。如離世間品說。余義如別章。
第四地三十二相章
三十二大人相者。一足下安平。二足下千輻輪。三𦟛足跟。四踝骨不現。五𦟛𨄔腸如伊尼延鹿王。六陰藏如馬王。七纖長指。八平立手摩膝。九臂肘𦟛圓。十手足網縵。十一手足柔軟。十二兩手兩足兩肩頸七處滿。十三身圓滿如尼拘律樹。十四依大論。菩薩身齊為中四邊量等身𦟛直上身如師子。十五身金色。十六缺骨滿。十七面板細軟。十八塵垢不著。十九身毛上靡。二十一一毛右旋。二十一圓光一尋。二十二咽已上有十一相。一四十齒。二齒齊密。三齒白凈。四廣長舌。五次第得上味。六梵音聲。七頰車方如師子。八目紺色。九眼上下瞬如牛王。十眉間白毫。十一肉髻。三十二相無差別因。皆是持戒得。何以故。若犯戒者。不得下賤人身。況大人相。又由別因。如瞿夷問經說。三十二相。通凡夫小乘三乘一乘。但深淺異。凡夫有人。小乘無人。初教即空。終教即如。一乘無盡。具因陀羅及微細等。依別教。其相如十蓮華藏莊嚴世界海塵數等相。余義如別章。
八十種好章
八十隨形好者。手足二十爪指。手足八處表裡平滿。兩
【現代漢語翻譯】 聲聞（Śrāvakayāna，小乘）的實智仍然是如實智。它的本體即是空性。終教（究竟教）的本體即是如。頓教（頓悟教）也是如此。如以上所說的各種意義，可以作為一乘（Ekayāna，唯一乘）的目標。即是唯一乘。如果根據別教（區別教），則有十種神通，如《離世間品》所說。其餘意義如其他章節。
第四地三十二相章
三十二大丈夫相是：一、足底平滿。二、足底有千輻輪相。三、腳跟圓滿。四、腳踝不顯露。五、小腿如伊尼延鹿王（Eṇeya，一種鹿）的腿。六、陰藏如馬王。七、手指纖長。八、站立時手能觸及膝蓋。九、手臂肘部圓滿。十、手足有網狀紋。十一、手足柔軟。十二、兩手、兩足、兩肩、頸部七處豐滿。十三、身體圓滿如尼拘律樹（Nyagrodha，榕樹）。十四、根據《大智度論》，菩薩身體的上下高度和四面寬度相等，身體端直如獅子。十五、身體呈金色。十六、鎖骨豐滿。十七、面板細嫩柔軟。十八、不沾染塵垢。十九、身上的毛向上生長。二十、每一根毛都向右旋。二十一、身光周圍有一尋（約八尺）。二十二、咽喉以上有十一相：一、四十顆牙齒。二、牙齒排列整齊緊密。三、牙齒潔白。四、舌頭廣而長。五、能次第品嚐到各種美味。六、聲音如梵天般清凈。七、面頰方正如獅子。八、眼睛呈紺青色。九、眼瞼上下轉動如牛王。十、眉間有白毫相。十一、頭頂有肉髻。三十二相的無差別因都是持戒所得。為什麼呢？如果犯戒，就不能得到人身，更何況大丈夫相。又由於其他不同的原因，如《瞿夷問經》所說。三十二相通於凡夫、小乘、三乘、一乘，但深淺不同。凡夫中有人有此相，小乘中無人有此相。初教（始教）認為本體是空，終教認為本體是如。一乘的功德無盡，具足因陀羅網（Indra's net）以及微細等相。根據別教，這些相如十蓮華藏莊嚴世界海（十重蓮華藏世界海）的塵數一樣多。其餘意義如其他章節。
八十種好章
八十隨形好是：手足的二十個指甲...
【English Translation】 The Realized Wisdom of the Śrāvakayāna (Vehicle of Hearers, Small Vehicle) remains the Realized Wisdom. Its essence is emptiness. The ultimate teaching (final teaching) is thusness. The sudden teaching (instantaneous teaching) is also the same. As the above-mentioned meanings, it can be regarded as the goal of the Ekayāna (One Vehicle). That is the One Vehicle. If based on the Distinct Teaching (Differential Teaching), there are ten kinds of supernatural powers, as described in the 'Leaving the World' chapter. The remaining meanings are as in other chapters.
Chapter on the Thirty-Two Marks of the Fourth Ground
The thirty-two marks of a great man are: 1. Flat feet. 2. Feet with thousand-spoked wheels. 3. Full heels. 4. Ankles not visible. 5. Calves like those of the Eṇeya (a type of deer) deer-king. 6. Hidden genitals like those of a horse-king. 7. Slender fingers. 8. Standing, hands can touch the knees. 9. Well-rounded arms and elbows. 10. Webbed hands and feet. 11. Soft hands and feet. 12. Seven places (two hands, two feet, two shoulders, and neck) are full. 13. Body is perfectly round like a Nyagrodha (banyan) tree. 14. According to the Mahāprajñāpāramitāśāstra, the height and width of the Bodhisattva's body are equal, and the body is upright like a lion. 15. Golden-colored body. 16. Full collarbones. 17. Fine and soft skin. 18. Not defiled by dust. 19. Body hair grows upwards. 20. Each hair curls to the right. 21. A fathom (about eight feet) of light around the body. 22. Above the throat, there are eleven marks: 1. Forty teeth. 2. Evenly spaced and close-set teeth. 3. White teeth. 4. Broad and long tongue. 5. Able to taste all flavors in sequence. 6. Voice like that of Brahma. 7. Square jaw like a lion. 8. Eyes are dark blue. 9. Eyelids blink like those of a bull-king. 10. White hair between the eyebrows. 11. Fleshy protuberance on the crown of the head (Uṣṇīṣa). The undifferentiated cause of the thirty-two marks is keeping the precepts. Why? If one violates the precepts, one cannot obtain a human body, let alone the marks of a great man. Also, due to other different causes, as described in the Guhyasamāja Tantra. The thirty-two marks are common to ordinary people, the Small Vehicle, the Three Vehicles, and the One Vehicle, but the depth is different. Some ordinary people have these marks, but no one in the Small Vehicle has them. The initial teaching (elementary teaching) considers the essence to be emptiness, and the final teaching considers the essence to be thusness. The merits of the One Vehicle are inexhaustible, possessing Indra's net and subtle marks. According to the Distinct Teaching, these marks are as numerous as the dust particles in the ten Lotus Treasury Adorned World Seas (Tenfold Lotus Treasury World Sea). The remaining meanings are as in other chapters.
Chapter on the Eighty Minor Marks
The eighty secondary marks are: the twenty fingernails and toenails of the hands and feet...
踝兩𨄔兩膝兩䏶兩股臀皮藏相兩圓兩脅兩腋兩乳兩肩兩肘兩腕腰背心臍咽腹。悉皆妙好。是名咽已下有六十種好。言䏶股者。即外曰䏶。內曰股。上下牙齒兩斷兩唇兩頰兩鬢兩眼兩耳兩眉鼻兩孔額兩角。是名咽已上有二十種好。一切眾生。福德積聚等一毛相一切毛相。福德積聚等一隨形好一切隨形好。福德積聚增至百倍。乃至一相除。白毫肉髻餘一切相增至千倍。乃得白毫相。即二十九相。名一切相。白毫相功德增至百千倍。乃至肉髻無見頂相白毫相功德增至億百千倍。乃得如來法䗍音相。如來隨意發聲清凈梵音。乃至十方無量世界種性地菩薩。成相好種子。解行地菩薩。修集方便。凈心地菩薩證得。餘地菩薩。漸勝清凈。如來畢竟快凈。無上人中不具。諸天分有。小乘實具。初教即空終教即如。一乘無量。具因陀羅微細等故。余義如別章。
第五地中七凈章
七凈者。一戒凈．二定凈．三見凈．四度疑凈．五道非道凈。此五大小乘名同。后二名異小乘。后二者。一行凈二行斷凈。以彼宗趣滅故。后說行斷凈。大乘名者。一名行斷。二名思量菩提分法上上凈。以此宗依其行斷起上勝求。所依位者。若約小乘。戒及定見道前。次三見道。次一修道。次一無學道。大乘三位論之。行斷及行在修道。余悉同前。
【現代漢語翻譯】 現代漢語譯本 兩踝、兩𨄔（小腿）、兩膝、兩䏶（大腿外側）、兩股（大腿內側）、臀部、面板、藏相（隱密處）、兩圓（睪丸）、兩脅、兩腋、兩乳、兩肩、兩肘、兩腕、腰、背、心、臍、咽喉、腹部。全部都非常美好。這被稱為咽喉以下有六十種好相。 所說的䏶股，就是外側叫做䏶，內側叫做股。上下牙齒、兩斷（牙齒排列整齊）、兩唇、兩頰、兩鬢、兩眼、兩耳、兩眉、鼻子的兩孔、額頭、兩角（髮際兩角）。這被稱為咽喉以上有二十種好相。一切眾生，積累的福德等同一毛孔所顯現的相，一切毛孔所顯現的相，積累的福德等同於一個隨形好，一切隨形好，積累的福德增加到百倍。乃至捨棄一個相，除了白毫相和肉髻相，其餘一切相增加到千倍，才能得到白毫相，也就是第二十九相，稱為一切相。白毫相的功德增加到百千倍，乃至肉髻無見頂相，白毫相的功德增加到億百千倍，才能得到如來法螺音相。如來隨意發出的聲音清凈梵音，乃至十方無量世界種性地的菩薩，成就相好種子；解行地的菩薩，修集方便；凈心地的菩薩證得；其餘地的菩薩，逐漸殊勝清凈。如來畢竟快速清凈，無上人中不具足，諸天部分具有，小乘完全具有，初教是空，終教是如，一乘無量，具有因陀羅微細等。其餘意義如別的章節。
第五地中七凈章
七凈是：一、戒凈；二、定凈；三、見凈；四、度疑凈；五、道非道凈。這五種在大小乘中名稱相同。后兩種名稱在小乘中不同。后兩種是：一行凈，二行斷凈。因為他們的宗旨在滅盡。所以後面說行斷凈。大乘的名稱是：一名行斷，二名思量菩提分法上上凈。因為這個宗派依據其行斷而生起上勝的追求。所依據的位次是：如果從小乘來說，戒和定在見道之前，其次三種在見道，其次一種在修道，其次一種在無學道。大乘用三個位次來論述：行斷和行在修道，其餘都與前面相同。
【English Translation】 English version Two ankles, two shanks, two knees, two outer thighs (two bó), two inner thighs (two gǔ), buttocks, skin, hidden genitals (cáng xiāng), two testicles (liǎng yuán), two ribs, two armpits, two breasts, two shoulders, two elbows, two wrists, waist, back, heart, navel, throat, abdomen. All are wonderfully good. This is called having sixty good marks below the throat. What is called bó and gǔ refers to the outer side being called bó, and the inner side being called gǔ. Upper and lower teeth, two rows of even teeth (liǎng duàn), two lips, two cheeks, two temples, two eyes, two ears, two eyebrows, two nostrils, forehead, two corners of the hairline (liǎng jiǎo). This is called having twenty good marks above the throat. All sentient beings, the accumulated merit is equal to one pore manifesting a mark, all pores manifesting a mark, the accumulated merit is equal to one secondary mark, all secondary marks, the accumulated merit increases a hundredfold. Even abandoning one mark, except for the bái háo xiāng (white hair mark between the eyebrows) and ròu jì xiāng (fleshly protuberance on the crown of the head), all other marks increase a thousandfold, then one can obtain the bái háo xiāng, which is the twenty-ninth mark, called all marks. The merit of the bái háo xiāng increases a hundred thousandfold, even to the ròu jì wú jiàn dǐng xiāng (fleshly protuberance with invisible top), the merit of the bái háo xiāng increases a hundred millionfold, then one can obtain the Tathagata's conch-like voice (fǎ luó yīn xiāng). The Tathagata's voice emitted at will is a pure Brahma sound, even to the Bodhisattvas of the zhǒng xìng dì (lineage ground) in the ten directions of immeasurable worlds, accomplishing the seeds of good marks; the Bodhisattvas of the jiě xíng dì (understanding and practice ground), cultivating expedient means; the Bodhisattvas of the jìng xīn dì (pure mind ground) attain realization; the Bodhisattvas of other grounds, gradually becoming superior and pure. The Tathagata is ultimately quick and pure, not fully possessed among the supreme humans, the devas partially possess, the Hinayana fully possesses, the initial teaching is emptiness, the final teaching is suchness, the One Vehicle is immeasurable, possessing Indra's subtle qualities, etc. The remaining meanings are in separate chapters.
Chapter on the Seven Purities in the Fifth Ground
The seven purities are: 1. Precept Purity (jiè jìng), 2. Samadhi Purity (dìng jìng), 3. View Purity (jiàn jìng), 4. Doubt Crossing Purity (dù yí jìng), 5. Path and Non-Path Purity (dào fēi dào jìng). These five have the same names in both the Mahayana and Hinayana. The latter two have different names in the Hinayana. The latter two are: 1. Practice Purity (xíng jìng), 2. Practice Cessation Purity (xíng duàn jìng). Because their doctrine aims at extinction. Therefore, the latter speaks of Practice Cessation Purity. The Mahayana names are: 1. Practice Cessation (xíng duàn), 2. Contemplation on Bodhi-parting Dharmas, Supreme Purity (sī liáng pú tí fēn fǎ shàng shàng jìng). Because this school relies on its practice cessation to give rise to the supreme quest. The positions relied upon are: If speaking from the Hinayana perspective, Precept and Samadhi are before the Path of Seeing, the next three are in the Path of Seeing, the next one is in the Path of Cultivation, the next one is in the Path of No-More-Learning. The Mahayana discusses it with three positions: Practice Cessation and Practice are in the Path of Cultivation, the rest are the same as before.
凈者分勝離垢故名凈。此義通三乘及小乘。若為一乘目。即屬於一乘。一乘清凈有十種。如離世間品說。所以說十者。欲顯無量故。余義如別章。
十諦章
十諦者。是菩薩如實知是苦聖諦是苦集諦是苦滅諦。如實知是至滅苦道聖諦。是菩薩善知世諦。善知第一義諦。善知相諦善知差別諦。善知說成諦。善知事諦。善知生諦善知盡無生智諦。善知令入道智諦。善知一切菩薩地次第成就諦。及善知集如來智諦。是菩薩隨眾生意。令歡喜故。善知世諦。通達一切法一相故。善知第一義諦。覺法自相同相故。善知相諦。覺法差別故。善知差別諦。覺分別陰界入故。善知說成諦。覺身心苦惱故。善知事諦。覺諸道生相續故。善知生諦。畢竟滅一切熱惱故。善知盡無生智諦起不二行故。善知令入道智諦。正覺一切法相故。善知一切菩薩地次第成就諦。及善知集如來智諦。以信解力故知。非得一切究竟智知。問此之十諦通三乘不。答華嚴十諦。即是一乘瓔珞十諦。即是三乘。何以故。為隨教定故。余義如疏論廣釋。
第六地緣生章
緣生者。略說十門。所謂因緣有分次第故。一心所攝故。自業成故。不相舍離故。三道不斷故。觀先後際故。三苦集故。因緣生故。因緣生滅縛故。隨順有盡觀故。如是十番十
【現代漢語翻譯】 現代漢語譯本：
『凈』指的是勝妙且遠離塵垢，因此被稱為『凈』。這個含義貫通了三乘（Sravakayana，Pratyekabuddhayana，Bodhisattvayana）和小乘（Hinayana）。如果將其作為一乘（Ekayana）的目標，那麼它就屬於一乘。一乘的清凈有十種，如《離世間品》所說。之所以說十種，是爲了顯示其無量之意。其餘的含義在其他章節中詳細說明。
十諦章
十諦是：菩薩如實地知曉什麼是苦聖諦（Dukkha Satya，關於苦難的真理），什麼是苦集諦（Samudaya Satya，關於苦難起因的真理），什麼是苦滅諦（Nirodha Satya，關於苦難止息的真理），如實地知曉什麼是通往苦難止息的道聖諦（Magga Satya，關於通往苦難止息的道路的真理）。菩薩善於知曉世俗諦（Samvriti Satya，相對真理），善於知曉第一義諦（Paramartha Satya，絕對真理），善於知曉相諦（Lakshana Satya，關於現象的真理），善於知曉差別諦（Vishesha Satya，關於差別的真理），善於知曉說成諦（Kathana Satya，關於表達成就的真理），善於知曉事諦（Karma Satya，關於行為的真理），善於知曉生諦（Utpada Satya，關於產生的真理），善於知曉盡無生智諦（Kshaya-anutpada-jnana Satya，關於滅盡和無生智慧的真理），善於知曉令入道智諦（Margabhimukha-jnana Satya，關於引導進入道的智慧的真理），善於知曉一切菩薩地次第成就諦（Sarva-bodhisattva-bhumi-krama-siddhi Satya，關於菩薩所有階段次第成就的真理），以及善於知曉集如來智諦（Tathagata-jnana-samgraha Satya，關於積累如來智慧的真理）。菩薩隨順眾生的意願，爲了讓他們歡喜，善於知曉世俗諦；通達一切法都是同一體相，因此善於知曉第一義諦；覺悟到法的自相和共相，因此善於知曉相諦；覺悟到法的差別，因此善於知曉差別諦；覺悟到分別陰、界、入，因此善於知曉說成諦；覺悟到身心苦惱，因此善於知曉事諦；覺悟到諸道生起相續，因此善於知曉生諦；畢竟滅除一切熱惱，因此善於知曉盡無生智諦；生起不二之行，因此善於知曉令入道智諦；正確覺悟一切法相，因此善於知曉一切菩薩地次第成就諦，以及善於知曉集如來智諦。通過信解的力量來知曉，而不是通過獲得一切究竟智慧來知曉。問：這十諦是否貫通三乘？答：華嚴的十諦就是一乘，而瓔珞的十諦就是三乘。為什麼呢？因為是隨順教義而決定的。其餘的含義在疏論中廣泛解釋。
第六地緣生章
緣生，簡略地說有十個方面。即：因為因緣有分次第；因為一心所攝；因為自業成就；因為不相舍離；因為三道不斷；觀察先後際；因為三苦聚集；因為因緣生起；因為因緣生滅的束縛；隨順有盡的觀察。像這樣有十個方面。
【English Translation】 English version:
'Purity' (凈) is named 'purity' because it is superior and free from defilements. This meaning pervades the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) and the Hinayana (小乘). If it is taken as the goal of the One Vehicle (Ekayana), then it belongs to the One Vehicle. The purity of the One Vehicle has ten aspects, as described in the 『Leaving the World』 chapter. The reason for mentioning ten is to reveal its immeasurable nature. The remaining meanings are explained in detail in other chapters.
Chapter on the Ten Truths (十諦章)
The Ten Truths are: the Bodhisattva truly knows what is the Noble Truth of Suffering (Dukkha Satya, 關於苦難的真理), what is the Noble Truth of the Arising of Suffering (Samudaya Satya, 關於苦難起因的真理), what is the Noble Truth of the Cessation of Suffering (Nirodha Satya, 關於苦難止息的真理), and truly knows what is the Noble Truth of the Path to the Cessation of Suffering (Magga Satya, 關於通往苦難止息的道路的真理). The Bodhisattva is skilled in knowing the Conventional Truth (Samvriti Satya, 相對真理), skilled in knowing the Ultimate Truth (Paramartha Satya, 絕對真理), skilled in knowing the Truth of Characteristics (Lakshana Satya, 關於現象的真理), skilled in knowing the Truth of Distinctions (Vishesha Satya, 關於差別的真理), skilled in knowing the Truth of Accomplishment through Expression (Kathana Satya, 關於表達成就的真理), skilled in knowing the Truth of Actions (Karma Satya, 關於行為的真理), skilled in knowing the Truth of Arising (Utpada Satya, 關於產生的真理), skilled in knowing the Truth of the Wisdom of Exhaustion and Non-arising (Kshaya-anutpada-jnana Satya, 關於滅盡和無生智慧的真理), skilled in knowing the Truth of the Wisdom Leading to the Path (Margabhimukha-jnana Satya, 關於引導進入道的智慧的真理), skilled in knowing the Truth of the Gradual Accomplishment of All Bodhisattva Stages (Sarva-bodhisattva-bhumi-krama-siddhi Satya, 關於菩薩所有階段次第成就的真理), and skilled in knowing the Truth of the Collection of Tathagata Wisdom (Tathagata-jnana-samgraha Satya, 關於積累如來智慧的真理). The Bodhisattva, in accordance with the intentions of sentient beings, and to make them happy, is skilled in knowing the Conventional Truth; understands that all dharmas are of the same nature, therefore is skilled in knowing the Ultimate Truth; realizes the self-nature and common nature of dharmas, therefore is skilled in knowing the Truth of Characteristics; realizes the distinctions of dharmas, therefore is skilled in knowing the Truth of Distinctions; realizes the discrimination of the skandhas, realms, and entrances, therefore is skilled in knowing the Truth of Accomplishment through Expression; realizes the suffering of body and mind, therefore is skilled in knowing the Truth of Actions; realizes the continuous arising of the paths, therefore is skilled in knowing the Truth of Arising; ultimately extinguishes all afflictions, therefore is skilled in knowing the Truth of the Wisdom of Exhaustion and Non-arising; generates the practice of non-duality, therefore is skilled in knowing the Truth of the Wisdom Leading to the Path; correctly realizes the characteristics of all dharmas, therefore is skilled in knowing the Truth of the Gradual Accomplishment of All Bodhisattva Stages, and skilled in knowing the Truth of the Collection of Tathagata Wisdom. Knowing through the power of faith and understanding, not through obtaining all ultimate wisdom. Question: Do these Ten Truths pervade the Three Vehicles? Answer: The Ten Truths of the Avatamsaka (華嚴) are the One Vehicle, while the Ten Truths of the Inga (瓔珞) are the Three Vehicles. Why? Because it is determined according to the teachings. The remaining meanings are extensively explained in the commentaries.
Chapter on Dependent Origination in the Sixth Ground (第六地緣生章)
Dependent origination, briefly speaking, has ten aspects. Namely: because conditions have sequential divisions; because they are encompassed by a single mind; because they are accomplished by one's own karma; because they do not abandon each other; because the three paths are continuous; observing the prior and subsequent boundaries; because the three sufferings accumulate; because of the arising of conditions; because of the bondage of the arising and ceasing of conditions; observing in accordance with the exhaustion of existence. Thus, there are ten aspects.
二因緣。一乘義攝。瓔珞十番因緣。三乘義攝。何以故。隨教差別不同故。余義如疏論及別章釋。
三空門章(亦名三三昧)
三空門者。一空二無相三無愿。據境為門。據能觀智。即為三三昧。此義通三乘及小乘。若為一乘教所目。即入於一乘。余義如別章。
重空三昧章(附現)
重空三昧者。謂空空三昧。無相無相三昧。無愿無愿三昧。以有漏空行。觀無漏空行名為空空。以有漏無相行。觀無漏無相行。名無相無相。以有漏無願行。觀無漏無願行。名無愿無愿。此義屬小乘。若為一乘目。即屬於一乘。若為三乘目。即屬於三乘。余如別章。
人法二空章
人法二空者。謂人空法空。人我執無處所顯真如名人空。法我執無所顯真如名法空。人空通小乘。而未清凈。至三乘方清凈。法空在三乘。而未清凈。至一乘究竟凈。余義如別章。
第七地中四家義章
四家者。一般若家。二諦家。三舍煩惱家。四苦清凈家。住處所攝。稱之為家。家者家宅也。於七地中。成就長時道品。諸障清凈。最後究竟有功用無相。復能當成無功用無相義。故名家也。此義在三乘。若為一乘目。即屬於一乘。般若家者。實性般若也。諦家者。性實故名諦。舍煩惱家者。自性清凈。無煩惱
【現代漢語翻譯】 現代漢語譯本 二因緣：一乘（Ekayana）的意義包含在其中。瓔珞十番因緣：三乘（Triyana）的意義包含在其中。為什麼呢？因為隨著教義的差別而不同。其餘的意義如同疏論以及其他章節的解釋。
三空門章（也稱為三三昧）
三空門是指：一、空（Sunyata），二、無相（Animitta），三、無愿（Apranihita）。根據所觀的境界來說，是為三空門；根據能觀的智慧來說，就是三三昧。這個意義貫通三乘以及小乘（Hinayana）。如果被一乘教所指，就歸入於一乘。其餘的意義如同其他章節。
重空三昧章（附現）
重空三昧是指：所謂的空空三昧、無相無相三昧、無愿無愿三昧。用有漏的空行，來觀察無漏的空行，稱為空空；用有漏的無相行，來觀察無漏的無相行，稱為無相無相；用有漏的無願行，來觀察無漏的無願行，稱為無愿無愿。這個意義屬於小乘。如果被一乘所指，就屬於一乘；如果被三乘所指，就屬於三乘。其餘的如同其他章節。
人法二空章
人法二空是指：人空（Pudgala-sunyata）和法空（Dharma-sunyata）。人我執（Pudgala-atma-graha）無處顯現，顯現真如（Tathata），名為人空。法我執（Dharma-atma-graha）無處顯現，顯現真如，名為法空。人空貫通小乘，但是尚未清凈，到三乘才清凈。法空在三乘，但是尚未清凈，到一乘才究竟清凈。其餘的意義如同其他章節。
第七地中四家義章
四家是指：一、般若家（Prajna-kula），二、諦家（Satya-kula），三、舍煩惱家（Klesha-prahana-kula），四、苦清凈家（Duhkha-visuddhi-kula）。住所包含的，稱之為家。家就是家宅。在第七地中，成就長時間的道品，各種障礙清凈，最後究竟達到有功用無相（Sa-prayojana-animitta），又能成就無功用無相（Nir-upayojana-animitta）的意義，所以稱為家。這個意義在三乘。如果被一乘所指，就屬於一乘。般若家，就是實性般若。諦家，因為性質真實所以稱為諦。舍煩惱家，因為自性清凈，沒有煩惱。
【English Translation】 English version Two conditions: the meaning of Ekayana (One Vehicle) is encompassed within them. The ten kinds of conditions in the Garland Sutra: the meaning of Triyana (Three Vehicles) is encompassed within them. Why? Because they differ according to the differences in teachings. The remaining meanings are as explained in the commentaries and other chapters.
Chapter on the Three Doors of Emptiness (also known as the Three Samadhis)
The Three Doors of Emptiness refer to: 1. Emptiness (Sunyata), 2. Signlessness (Animitta), and 3. Wishlessness (Apranihita). Based on the object of observation, they are the Three Doors. Based on the wisdom that observes, they are the Three Samadhis. This meaning is common to the Three Vehicles and the Hinayana (Small Vehicle). If it is designated by the Ekayana teaching, then it enters into the Ekayana. The remaining meanings are as in other chapters.
Chapter on the Repeated Emptiness Samadhi (with Appearance)
The Repeated Emptiness Samadhi refers to: the so-called Emptiness of Emptiness Samadhi, Signlessness of Signlessness Samadhi, and Wishlessness of Wishlessness Samadhi. Using conditioned emptiness practice to observe unconditioned emptiness practice is called Emptiness of Emptiness. Using conditioned signlessness practice to observe unconditioned signlessness practice is called Signlessness of Signlessness. Using conditioned wishlessness practice to observe unconditioned wishlessness practice is called Wishlessness of Wishlessness. This meaning belongs to the Hinayana. If it is designated by the Ekayana, then it belongs to the Ekayana. If it is designated by the Triyana, then it belongs to the Triyana. The rest is as in other chapters.
Chapter on the Two Emptinesses of Person and Dharma
The Two Emptinesses of Person and Dharma refer to: Emptiness of Person (Pudgala-sunyata) and Emptiness of Dharma (Dharma-sunyata). The attachment to a personal self (Pudgala-atma-graha) has nowhere to manifest, revealing Suchness (Tathata), which is called Emptiness of Person. The attachment to a self of phenomena (Dharma-atma-graha) has nowhere to manifest, revealing Suchness, which is called Emptiness of Dharma. Emptiness of Person is common to the Hinayana, but is not yet purified; it is purified in the Triyana. Emptiness of Dharma is in the Triyana, but is not yet purified; it is ultimately purified in the Ekayana. The remaining meanings are as in other chapters.
Chapter on the Meaning of the Four Families in the Seventh Ground
The Four Families refer to: 1. Prajna Family (Prajna-kula), 2. Truth Family (Satya-kula), 3. Abandoning Afflictions Family (Klesha-prahana-kula), and 4. Purification of Suffering Family (Duhkha-visuddhi-kula). What is contained in the dwelling place is called a Family. A Family is a household. In the Seventh Ground, one accomplishes the path factors for a long time, all obstacles are purified, and finally one attains conditioned signlessness (Sa-prayojana-animitta), and is able to accomplish the meaning of unconditioned signlessness (Nir-upayojana-animitta), therefore it is called a Family. This meaning is in the Triyana. If it is designated by the Ekayana, then it belongs to the Ekayana. The Prajna Family is the Real Nature Prajna. The Truth Family is called Truth because its nature is real. The Abandoning Afflictions Family is so called because its self-nature is pure and without afflictions.
也。苦清凈家者。苦性即空。是名苦清凈。余義如別章。
等八地四種無生忍章
四無生者。一事無生。二自性無生。三數差別無生。四作業差別無生。此四無生。廣如論釋。事無生者。於三乘處加行道中。解法如實故。自性無生者。於三乘中。正體智觀不二。平等平等成就。數差別者。義當三乘中分別法相分齊。即空無分別。作業差別無生者。當三乘中作佛成就。猶如天鼓無思成事。究竟無分別寄在八地成。若一乘義。十信地見聞終心成解行。十信終心勝進向十解。得究竟證。余義如別章。
三世間章
三世間者。于凈佛國土中。有三種自在行。一器世間自在行。二眾生世間自在行。三智正覺世間自在行。器世間自在行者。有五種自在。一隨心所欲。彼能現及不現。二隨何欲彼能現。三隨時欲彼即時現。四隨闊狹欲彼能現。五隨心幾許欲彼能現。名器世間自在。云何眾生世間自在行。是菩薩隨眾生差別信。隨決定信差別。彼彼佛國土中。彼彼大會中。如是如是自身示現。是菩薩。若於沙門眾中。示沙門形色。如是等彼彼國土中。如是自身差別示現。云何智正覺自在行。第一義諦智世諦智等。經曰。是菩薩遠離一切身相分別。得身平等。是菩薩知眾生身。知國土身。知業報身。知聲聞身。知
【現代漢語翻譯】 也。對於苦的清凈之家來說，苦的自性即是空，這被稱為苦清凈。其餘的意義如同其他章節所說。
等八地四種無生忍章
四種無生忍是：一、事無生（于現象層面無生）；二、自性無生（于本質層面無生）；三、數差別無生（于數量差別層面無生）；四、作業差別無生（于作用差別層面無生）。這四種無生忍，詳細的解釋如同論釋所說。事無生，是指在三乘（聲聞乘、緣覺乘、菩薩乘）的加行道中，如實地理解法的實相。自性無生，是指在三乘中，正體智觀（正確的本體智慧觀照）不二，平等平等地成就。數差別無生，意義在於三乘中分別法相的分齊（界限），即是空無分別。作業差別無生，是指在三乘中成就佛果，猶如天鼓無需思慮就能自然發出聲音成就事情，究竟的無分別寄託在八地（不動地）成就。若是一乘的意義，十信位的見聞終心成就解行，十信終心勝進向十解，得到究竟的證悟。其餘的意義如同其他章節所說。
三世間章
三世間是指，在清凈的佛國土中，有三種自在的行持：一、器世間自在行；二、眾生世間自在行；三、智正覺世間自在行。器世間自在行，有五種自在：一、隨心所欲，能夠顯現或不顯現；二、隨任何慾望，都能夠顯現；三、隨時想要，就能即時顯現；四、隨寬窄想要，都能夠顯現；五、隨心想要多少，都能夠顯現。這被稱為器世間自在。什麼是眾生世間自在行？是菩薩隨著眾生不同的信心，隨著決定的信心差別，在不同的佛國土中，在不同的大會中，像這樣像這樣地示現自身。這位菩薩，如果在沙門眾中，示現沙門的形色，像這樣在不同的國土中，像這樣示現自身的不同形象。什麼是智正覺自在行？是第一義諦智、世諦智等等。經中說：『這位菩薩遠離一切身相的分別，得到身平等。』這位菩薩知道眾生身，知道國土身，知道業報身，知道聲聞身，知道
【English Translation】 Also. For those who dwell in the pure abode of suffering, the nature of suffering is emptiness. This is called the purity of suffering. The remaining meanings are as explained in other chapters.
Chapter on the Four Kinds of Non-Origination Acceptance in the Eighth Ground
The four non-originations are: 1. Non-origination of events; 2. Non-origination of self-nature; 3. Non-origination of numerical differences; 4. Non-origination of operational differences. These four non-originations are extensively explained in the commentaries. Non-origination of events refers to the stage of practice in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), where one understands the true nature of phenomena as they are. Non-origination of self-nature refers to the stage in the Three Vehicles where the wisdom of the true essence and the observation are non-dual, achieving equality and equanimity. Non-origination of numerical differences refers to distinguishing the limits of the characteristics of dharmas in the Three Vehicles, which is emptiness and non-discrimination. Non-origination of operational differences refers to the accomplishment of Buddhahood in the Three Vehicles, like a heavenly drum that produces sound and accomplishes tasks without thought. Ultimate non-discrimination is achieved by relying on the Eighth Ground (Acala-bhūmi). In the context of the One Vehicle, the hearing and witnessing mind in the Ten Faiths Grounds accomplishes understanding and practice. The final mind of the Ten Faiths progresses towards the Ten Understandings, attaining ultimate realization. The remaining meanings are as explained in other chapters.
Chapter on the Three Realms
The three realms refer to the three kinds of unhindered conduct in a pure Buddha-land: 1. Unhindered conduct in the realm of vessels (Bhājana-loka); 2. Unhindered conduct in the realm of sentient beings (Sattva-loka); 3. Unhindered conduct in the realm of wisdom and perfect enlightenment (Jñāna-bodhi-loka). Unhindered conduct in the realm of vessels has five kinds of freedom: 1. According to one's wish, it can appear or not appear; 2. According to whatever desire, it can appear; 3. Whenever one desires, it can appear immediately; 4. According to the desire for width or narrowness, it can appear; 5. According to how much one desires in one's mind, it can appear. This is called unhindered conduct in the realm of vessels. What is unhindered conduct in the realm of sentient beings? It is that the Bodhisattva, according to the different faiths of sentient beings, according to the differences in determined faith, in different Buddha-lands, in different assemblies, manifests themselves in such and such forms. This Bodhisattva, if in a community of Śrāmaṇas (monastics), manifests the form and appearance of a Śrāmaṇa; likewise, in different lands, they manifest themselves in different forms. What is unhindered conduct in the realm of wisdom and perfect enlightenment? It is the wisdom of the ultimate truth (Paramārtha-satya), the wisdom of conventional truth (Saṃvṛti-satya), and so on. The sutra says: 'This Bodhisattva is far from all discriminations of bodily forms, attaining equality of body.' This Bodhisattva knows the body of sentient beings, knows the body of the land, knows the body of karmic retribution, knows the body of Śrāvakās, knows
辟支佛身。知菩薩身。知如來身。知智身。知法身。知虛空身。是菩薩。如是知眾生深心起信樂。若以眾生身作自身。或以自身作眾生身。如是等九身如是。是菩薩。如是知眾生深心起信樂。展轉自在成。廣如地論說。此義是一乘三乘小乘人天中見聞。余義如別章。
十自在章
十自在者。一命自在。不可說不可說劫命住持故。二心自在。無量阿僧祇三昧入智故。三得物自在。一切世界無量莊嚴嚴飾住持示現故。四得業自在。如現生后時業報。住持示現故。五得生自在。一切世界生示現故。六得愿自在。隨心所欲佛國土時。示成三菩提故。七得信解自在。一切世界中佛滿示現故。八得如意自在。一切佛國土中。如意作變事示現故。九得法自在無邊無中法門明示現故。十得智自在。如來力無畏不共法相好莊嚴三菩提示現故。此義在果德。寄顯八地自在義。此義通三乘。一乘方究竟。何以故。自在無邊故。余義如別章。
十怖畏章
十怖畏者。一死怖畏。二煩惱垢怖畏。三貧窮怖畏。四惡業怖畏。五惡道怖畏。六求不得怖畏。七謗法罪業怖畏。八追求時縛不活怖畏。九云何疑怖畏。十大眾威德怖畏。此十怖畏類同初地所離。五怖畏初地已斷。今舉欲顯八地正法。非謂八地有如是畏。余義如別章。
【現代漢語翻譯】 現代漢語譯本 知辟支佛（Pratyekabuddha，緣覺）之身，知菩薩（Bodhisattva，覺有情）之身，知如來（Tathagata，佛）之身，知智身，知法身，知虛空身，是菩薩。如是知眾生深心起信樂。若以眾生身作自身，或以自身作眾生身，如是等九身如是。是菩薩。如是知眾生深心起信樂。展轉自在成，廣如《地論》所說。此義是一乘、三乘、小乘、人天中見聞。余義如別章。
十自在章
十自在者：一、命自在：不可說不可說劫命住持故。二、心自在：無量阿僧祇三昧入智故。三、得物自在：一切世界無量莊嚴嚴飾住持示現故。四、得業自在：如現生后時業報，住持示現故。五、得生自在：一切世界生示現故。六、得愿自在：隨心所欲佛國土時，示成三菩提（Sam Bodhi，正等覺）故。七、得信解自在：一切世界中佛滿示現故。八、得如意自在：一切佛國土中，如意作變事示現故。九、得法自在：無邊無中法門明示現故。十、得智自在：如來力、無畏、不共法、相好莊嚴、三菩提示現故。此義在果德，寄顯八地自在義。此義通三乘，一乘方究竟。何以故？自在無邊故。余義如別章。
十怖畏章
十怖畏者：一、死怖畏。二、煩惱垢怖畏。三、貧窮怖畏。四、惡業怖畏。五、惡道怖畏。六、求不得怖畏。七、謗法罪業怖畏。八、追求時縛不活怖畏。九、云何疑怖畏。十、大眾威德怖畏。此十怖畏類同初地所離。五怖畏初地已斷，今舉欲顯八地正法，非謂八地有如是畏。余義如別章。
【English Translation】 English version Knowing the body of a Pratyekabuddha (辟支佛, Solitary Buddha), knowing the body of a Bodhisattva (菩薩, Enlightenment Being), knowing the body of a Tathagata (如來, Thus Come One), knowing the body of wisdom, knowing the body of Dharma, knowing the body of emptiness, this is a Bodhisattva. Thus, knowing the deep minds of sentient beings, giving rise to faith and joy. If one takes the body of sentient beings as one's own body, or takes one's own body as the body of sentient beings, these nine bodies are like this. This is a Bodhisattva. Thus, knowing the deep minds of sentient beings, giving rise to faith and joy. Transforming freely, as extensively described in the Treatise on the Stages of the Earth. This meaning is seen and heard among those of the One Vehicle, Three Vehicles, Small Vehicle, humans, and devas. Other meanings are in separate chapters.
Chapter on the Ten Freedoms
The ten freedoms are: 1. Freedom over life: because life is sustained for incalculable, unspeakable kalpas. 2. Freedom over mind: because of entering into the wisdom of countless asamkhya samadhis. 3. Freedom over obtaining things: because of dwelling, sustaining, and manifesting the immeasurable adornments of all worlds. 4. Freedom over obtaining karma: such as dwelling, sustaining, and manifesting the karmic retributions of present and future lives. 5. Freedom over obtaining birth: because of manifesting birth in all worlds. 6. Freedom over obtaining vows: because of demonstrating the attainment of Sam Bodhi (三菩提, Perfect Enlightenment) at will in Buddha lands. 7. Freedom over obtaining faith and understanding: because of fully manifesting Buddhas in all worlds. 8. Freedom over obtaining as-you-wish: because of manifesting transformations at will in all Buddha lands. 9. Freedom over obtaining Dharma: because of clearly manifesting the boundless and centerless Dharma gates. 10. Freedom over obtaining wisdom: because of demonstrating the Tathagata's powers, fearlessness, unique Dharmas, adorned with marks and characteristics, and Sam Bodhi. This meaning lies in the virtues of the fruition, indirectly revealing the meaning of the freedoms of the eighth ground. This meaning is common to the Three Vehicles, but only the One Vehicle ultimately achieves it. Why? Because freedom is boundless. Other meanings are in separate chapters.
Chapter on the Ten Fears
The ten fears are: 1. Fear of death. 2. Fear of the defilements of afflictions. 3. Fear of poverty. 4. Fear of evil karma. 5. Fear of evil paths. 6. Fear of not obtaining what is sought. 7. Fear of the sin of slandering the Dharma. 8. Fear of being bound and unable to live when pursued. 9. Fear of doubt about what to do. 10. Fear of the majestic power of the assembly. These ten fears are similar to those abandoned by the first ground. The five fears have already been cut off by the first ground. Now, they are mentioned to reveal the correct Dharma of the eighth ground, not to say that the eighth ground has such fears. Other meanings are in separate chapters.
第九地十一稠林義章
十一稠林者。一眾生心行稠林。二煩惱行稠林。三業行稠林。四根行稠林。五信行稠林。六性行稠林。七深心行稠林。八使行稠林。九生行稠林。十習氣行稠林。十一三聚差別行稠林。初一句總。餘十句別。所以初句為心行者。心是種種義。餘十即是心種種之義相更無差別。何以故。由具六相義故。此義是一乘三乘小乘人天見聞故。余義如別章。
八萬四千法門章
八萬四千者。依普曜經。如來成道。有三百五十度功德。從初光曜無極度。乃至分佈舍利度。以六波羅蜜乘之。成二千一百度。以四大六衰十法乘之。成二萬一千。若依攝論。取四諦下十使乘之亦得。以貪瞋癡及等分四法乘之。成八萬四千。大數門如此。于中法行根欲性病等。準此而知。若小乘依門如實。若三乘初教。其義即空。若約終教。其義即如。若依圓教。所目即屬一乘。若入十門。即屬別教。余義如別章。
煩惱行使行稠林章
煩惱行等者。一乘略分二義。一約位顯煩惱。二據用義顯煩惱。此之二義。約三乘顯。余宗準可知。約位者。但諸教中約十地。顯斷粗細分齊者。即屬終教攝。如地論三地文。一切欲縛轉復微薄。一切色縛一切有縛一切無明縛。皆悉微薄。諸見縛者。先已除斷。
【現代漢語翻譯】 現代漢語譯本 第九地十一稠林義章
十一稠林是指：一、眾生心行稠林；二、煩惱行稠林；三、業行稠林；四、根行稠林；五、信行稠林；六、性行稠林；七、深心行稠林；八、使行稠林；九、生行稠林；十、習氣行稠林；十一、三聚差別行稠林。第一句是總說，其餘十句是分別解釋。為什麼第一句是心行呢？因為心有種種含義，其餘十句就是心的種種義相，沒有差別。為什麼呢？因為它具有六相義的緣故。這個意義是一乘、三乘、小乘、人天都能見聞的。其餘的意義在別的章節里說明。
八萬四千法門章
八萬四千法門是指：依據《普曜經》，如來成道時，有三百五十種功德，從最初的光曜無極度，到最後的分佈舍利度，用六波羅蜜（Dāna pāramitā 佈施波羅蜜，Śīla pāramitā 持戒波羅蜜，Kṣānti pāramitā 忍辱波羅蜜，Vīrya pāramitā 精進波羅蜜，Dhyāna pāramitā 禪定波羅蜜，Prajñā pāramitā 般若波羅蜜）來乘它，就成了二千一百種功德。再用四大（地、水、火、風）六衰（眼、耳、鼻、舌、身、意）十法（十善業道或十惡業道）來乘它，就成了二萬一千種功德。如果依據《攝大乘論》，取四諦（苦、集、滅、道）下的十使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見）來乘它也可以。用貪、嗔、癡以及等分這四種法來乘它，就成了八萬四千種功德。大數目的法門就是這樣。其中的法行、根、欲、性、病等等，可以參照這個方法來理解。如果是小乘，就依據法門如實修行。如果是三乘的初教，它的意義就是空。如果是約終教，它的意義就是如。如果是依據圓教，所指的就是一乘。如果進入十門，就屬於別教。其餘的意義在別的章節里說明。
煩惱行使行稠林章
煩惱行等等是指：一乘略分為兩種意義。一是約位來顯示煩惱，二是據用義來顯示煩惱。這兩種意義，約三乘來顯示，其餘宗派可以參照理解。約位來說，只是在各種教義中約十地（菩薩修行的十個階段）來顯示斷除煩惱的粗細程度，就屬於終教所攝。如《地論》三地文所說：『一切欲縛轉復微薄，一切色縛、一切有縛、一切無明縛，都變得微薄，各種見縛，先前已經除斷。』
【English Translation】 English version Ninth Ground, Eleventh Thicket of Meanings Chapter
The eleven thickets are: 1. The thicket of sentient beings' mental activities; 2. The thicket of afflictions' activities; 3. The thicket of karmic activities; 4. The thicket of roots' activities; 5. The thicket of faith's activities; 6. The thicket of nature's activities; 7. The thicket of profound mind's activities; 8. The thicket of fetters' activities; 9. The thicket of birth's activities; 10. The thicket of habitual tendencies' activities; 11. The thicket of the three aggregates' differentiated activities. The first sentence is a general statement, and the remaining ten sentences are specific explanations. Why is the first sentence 'mental activities'? Because 'mind' has various meanings, and the remaining ten sentences are the various aspects of the mind's meaning, without any difference. Why? Because it possesses the meaning of the six aspects. This meaning can be seen and heard by those of the One Vehicle, Three Vehicles, Small Vehicle, humans, and gods. The remaining meanings are explained in other chapters.
Chapter on the Eighty-Four Thousand Dharma Gates
The eighty-four thousand dharma gates refer to: According to the 'Universal Radiance Sutra', when the Tathagata attained enlightenment, there were three hundred and fifty kinds of merits, from the initial 'limitless radiance' to the final 'distribution of relics'. Multiplying it by the six pāramitās (Dāna pāramitā - perfection of giving, Śīla pāramitā - perfection of morality, Kṣānti pāramitā - perfection of patience, Vīrya pāramitā - perfection of vigor, Dhyāna pāramitā - perfection of meditation, Prajñā pāramitā - perfection of wisdom), it becomes two thousand one hundred kinds of merits. Multiplying it by the four great elements (earth, water, fire, wind), the six senses (eye, ear, nose, tongue, body, mind), and the ten dharmas (ten wholesome or unwholesome actions), it becomes twenty-one thousand kinds of merits. According to the 'Compendium of Mahāyāna', taking the ten fetters (greed, hatred, delusion, pride, doubt, view of self, extreme views, false views, adherence to views, adherence to precepts) under the Four Noble Truths (suffering, cause of suffering, cessation of suffering, path to the cessation of suffering) and multiplying it also works. Multiplying it by greed, hatred, delusion, and equanimity, these four dharmas, it becomes eighty-four thousand kinds of merits. The large number of dharma gates is like this. The dharma practices, roots, desires, nature, illnesses, etc., within it can be understood by referring to this method. If it is the Small Vehicle, then practice according to the dharma gates as they are. If it is the initial teaching of the Three Vehicles, its meaning is emptiness. If it is about the final teaching, its meaning is thusness. If it is based on the perfect teaching, what is referred to belongs to the One Vehicle. If one enters the ten gates, it belongs to the distinct teaching. The remaining meanings are explained in other chapters.
Chapter on the Thicket of Afflictions' Activities and the Thicket of Fetters' Activities
The afflictions' activities, etc., refer to: The One Vehicle is briefly divided into two meanings. One is to reveal afflictions in terms of stages, and the other is to reveal afflictions in terms of function. These two meanings are revealed in terms of the Three Vehicles, and other schools can understand by referring to them. In terms of stages, only in various teachings, the ten grounds (ten stages of Bodhisattva practice) are used to show the degree of coarseness and fineness in eradicating afflictions, which belongs to the final teaching. As the 'Treatise on the Grounds' says in the section on the Third Ground: 'All bonds of desire become increasingly subtle, all bonds of form, all bonds of existence, all bonds of ignorance, all become subtle, and various bonds of views have already been eliminated.'
釋論解云。一切欲縛轉復微薄者。斷一切修道。欲色無色所有煩惱。及彼因同無明習氣皆悉微薄遠離故。諸見縛者。于初地見道已斷故。二但經論中。約見修及九地十一地等。明斷惑不同及粗細者。皆初教所攝。如十卷百論判。分別我見見道斷。俱生我見修道斷。如無性攝論。轉染污末那。得平等性智。初現觀時。先已證得。于修道位轉復清凈。如是等文。並屬初教攝。百論云俱生惑修道斷者。此將煩惱寄顯見修。如皮肉心三煩惱。初僧祇斷皮。二僧祇斷肉等。其義例同。若經論中。依十地位顯別無明。不論粗細者。如十一無明及二十二無明等。皆初教中直進教攝。何以故。為順十地終心頓斷諸惑故。二據用義顯煩惱者。大分煩惱有其二門。一異小乘門。二同小乘門。同小乘者。復分為二。一者大惑。謂具結縛使垢纏等五義。名為大惑。結者九結。一愛結二恚結．三慢結．四無明結．五見結．六取結．七疑結．八嫉結．九慳結。難解義是結義。又有五結。謂愛結恚結慢結嫉結慳結。三界貪為愛結。三界慢為慢結。餘三唯欲界系義。是結義。又有五結。謂五下分結。謂愛結．恚結．身見結．戒取結．疑結。初二是界下。次三是眾生下故。名下分結。界下謂欲界。眾生下謂凡夫。又有五結。謂五上分結。謂色愛結．無色愛
{ "translations": [ "釋論解釋說，一切對慾望的束縛變得越來越微弱，是因為斷除了一切修道上的，包括欲界、色界、無色界所有煩惱，以及這些煩惱的根本原因——無明的習氣，都變得微弱並遠離的緣故。對於諸見縛（各種錯誤的見解的束縛），在初地（菩薩修行的第一個階段）的見道（證悟真理的道路）就已經斷除了。但是，經論中關於見道、修道以及九地、十一地等，所闡明的斷除迷惑的不同以及粗細程度，都屬於初教（佛陀教法的初期階段）所包含的內容。例如，《十卷百論》中判別，分別我見（認為有一個獨立的我的錯誤見解）在見道時斷除，俱生我見（與生俱來的認為有我的錯誤見解）在修道時斷除。又如無性《攝論》中說，轉染污末那（轉化被染污的末那識），得到平等性智（證悟一切事物平等不二的智慧），在初現觀（初步的證悟）時，就已經證得了，在修道位（修行的階段）變得更加清凈。這些經文都屬於初教所包含的內容。《百論》中說俱生惑在修道時斷除，這是將煩惱寄託于見道和修道來顯明，如同皮、肉、心三種煩惱，第一個阿僧祇劫（極長的時間單位）斷除皮，第二個阿僧祇劫斷除肉等等，其意義相同。如果在經論中，依據十地位（菩薩修行的十個階段）來顯示無明的差別，而不論其粗細程度，例如十一無明以及二十二無明等，都屬於初教中的直進教所包含的內容。為什麼呢？爲了順應十地終心（十地菩薩的最後階段）頓然斷除一切迷惑的緣故。", "二、根據作用來顯示煩惱，大致可以分為兩個方面：一是不同於小乘（聲聞乘和緣覺乘）的方面，二是與小乘相同的方面。與小乘相同之處，又可以分為兩種：一是大惑，指的是具備結、縛、使、垢、纏等五種含義的煩惱，稱為大惑。結，指的是九結：一、愛結（貪愛之結），二、恚結（嗔恨之結），三、慢結（傲慢之結），四、無明結（愚癡之結），五、見結（錯誤見解之結），六、取結（執取之結），七、疑結（懷疑之結），八、嫉結（嫉妒之結），九、慳結（吝嗇之結）。難以理解的意義是結的意義。又有五結，指的是愛結、恚結、慢結、嫉結、慳結。三界（欲界、色界、無色界）的貪愛是愛結，三界的傲慢是慢結，其餘三種只屬於欲界所繫縛的意義，是結的意義。又有五結，指的是五下分結：愛結、恚結、身見結（認為身體是真實存在的錯誤見解）、戒取結（執取錯誤的戒律的錯誤見解）、疑結。前兩種屬於界下，后三種屬於眾生下，所以稱為下分結。界下指的是欲界，眾生下指的是凡夫。又有五結，指的是五上分結：色愛結（對色界的貪愛）、無色愛" ], "english_translations": [ 'The commentary explains that the reason why all bonds of desire become increasingly weak is that all afflictions in the path of cultivation, including those in the desire realm, form realm, and formless realm, as well as the root cause of these afflictions—the habitual tendencies of ignorance—become weak and are distanced. As for the bonds of views (the fetters of various incorrect views), they are already severed in the path of seeing (the path of realizing the truth) in the first Bhumi (the first stage of a Bodhisattva\'s practice). However, the differences and degrees of subtlety in severing delusions, as explained in the sutras and treatises regarding the path of seeing, the path of cultivation, and the nine or eleven Bhumis, all fall under the scope of the initial teachings (the early stages of the Buddha\'s teachings). For example, the \'Ten-Volume Hundred Treatises\' distinguishes that the discriminated view of self (the incorrect view of believing in an independent self) is severed in the path of seeing, while the innate view of self (the incorrect view of self that is inherent) is severed in the path of cultivation. Furthermore, as stated in the \'Compendium of Non-Self\' (Wu Xing She Lun), when transforming the defiled Manas (the defiled Manas consciousness) and attaining the Wisdom of Equality (the wisdom of realizing the equality and non-duality of all things), it is already attained during the initial direct perception (the initial realization), and it becomes even purer in the stage of cultivation (the stage of practice). These passages all belong to the content included in the initial teachings. The \'Hundred Treatises\' states that innate delusions are severed in the path of cultivation, which means that afflictions are attributed to the path of seeing and the path of cultivation to clarify them, just as the three types of afflictions—skin, flesh, and heart—are severed over three Asankhyeya Kalpas (extremely long units of time), with the skin being severed in the first Asankhyeya Kalpa, the flesh in the second, and so on. The meaning is analogous. If the sutras and treatises reveal the differences in ignorance based on the ten Bhumis (the ten stages of a Bodhisattva\'s practice) without discussing their degrees of subtlety, such as the eleven ignorances and the twenty-two ignorances, they all belong to the direct and progressive teachings within the initial teachings. Why? Because it is to align with the sudden severing of all delusions at the final mind of the tenth Bhumi (the final stage of the tenth Bhumi Bodhisattva).", "Secondly, according to the function of revealing afflictions, they can be broadly divided into two aspects: one is the aspect that differs from the Hinayana (the Hearer Vehicle and the Solitary Realizer Vehicle), and the other is the aspect that is the same as the Hinayana. The similarities with the Hinayana can be further divided into two types: one is the great delusion, which refers to afflictions that possess the five meanings of bonds (結, jie), fetters (縛, fu), tendencies (使, shi), taints (垢, gou), and entanglements (纏, chan), and are called great delusions. Bonds refer to the nine bonds: 1. the bond of love (愛結, ai jie), 2. the bond of anger (恚結, hui jie), 3. the bond of pride (慢結, man jie), 4. the bond of ignorance (無明結, wu ming jie), 5. the bond of views (見結, jian jie), 6. the bond of attachment (取結, qu jie), 7. the bond of doubt (疑結, yi jie), 8. the bond of jealousy (嫉結, ji jie), 9. the bond of stinginess (慳結, qian jie). The difficult-to-understand meaning is the meaning of bonds. There are also five bonds, referring to the bonds of love, anger, pride, jealousy, and stinginess. The love and attachment in the three realms (desire realm, form realm, and formless realm) are the bond of love, the pride in the three realms is the bond of pride, and the remaining three only belong to the meaning bound by the desire realm, which is the meaning of bonds. There are also five bonds, referring to the five lower fetters: the bond of love, the bond of anger, the bond of the view of self (身見結, shen jian jie, the incorrect view of believing that the body is real), the bond of attachment to precepts (戒取結, jie qu jie, the incorrect view of clinging to wrong precepts), and the bond of doubt. The first two belong to the lower realm, and the latter three belong to the lower beings, so they are called lower fetters. The lower realm refers to the desire realm, and the lower beings refer to ordinary people. There are also five bonds, referring to the five higher fetters: the bond of love for the form realm (色愛結, se ai jie), the bond of love for the formless" ] }
結．掉結．慢結．無明結。色界修道所斷貪名色愛。無色愛亦爾。色無色修道所斷掉慢無明。即為三結。此五能系眾生趣上。不隨下故名上分。又是聖人所行。非凡所行。聖人中那含所行。非下二果故名上分。又有四結。貪嫉結．嗔恚結．戒取結．見取結。又有三結。謂身見戒取。疑縛者四縛。一貪慾身縛。二嗔恚身縛。三戒取身縛。四見取身縛。欲界貪名貪縛。嗔名嗔縛。三界戒取名戒取縛。三界見取名見取縛。五陰名身。是四要須身口成。故名身縛。縛者不自在義。又有三縛。謂貪縛嗔縛癡縛。使者有四門。一者七使。謂欲愛使悉使有愛使慢使無明使見使疑使。隨逐驅使義。名之為使。二者十使。一身見．二邊見．三邪見．四戒取．五見取．六貪．七嗔八慢．九疑．十無明。三者九十八使。謂欲界三十六者。苦下有十。集下有七。謂邪見見取貪恚慢疑無明。滅下亦七。如集說。道下有八。謂邪見見取戒取貪恚慢疑無明。修道有四。謂貪恚慢無明。色界三十一者。苦下有九。除嗔余如欲界說。集滅各六道下有七。修道有三。並皆除瞋。余如欲界說。無色界三十一者。如色說。四者一百九十六使。一百九十六使者。謂九十八使中正習分別故。有一百九十六。垢者有六。謂誑諂憍惱恨害。穢心故名為垢。纏者有十。謂無
【現代漢語翻譯】 現代漢語譯本 結（Knot，煩惱的束縛）．掉結（Agitation Knot，內心的躁動不安）．慢結（Conceit Knot，傲慢自大的束縛）．無明結（Ignorance Knot，對真理的無知）。修道所斷貪名色愛（Desire for Name and Form，對名聲和物質的貪戀）。無色愛亦爾（Desire for the Formless，對無色界的貪戀也是如此）。色無色修道所斷掉慢無明（Agitation, Conceit, and Ignorance in the Form and Formless Realms，色界和無色界的修行所要斷除的掉舉、傲慢和無明）。即為三結（These are the Three Knots，這就是三種結）。此五能系眾生趣上（These Five Bindings Lead Beings Upwards，這五種煩惱能將眾生引向上界）。不隨下故名上分（Because They Do Not Lead Downwards, They Are Called the Higher Divisions，因為它們不會導致墮落，所以被稱為上分）。又是聖人所行（These Are Also Practiced by the Sages，這些也是聖人所修行的）。非凡所行（Not Practiced by Ordinary Beings，不是凡人所能修行的）。聖人中那含所行（Practiced by Anagamins Among the Sages，是聖人中的不還果所修行的）。非下二果故名上分（Not Practiced by the Lower Two Fruits, Therefore Called the Higher Divisions，不是較低的兩個果位所修行的，因此被稱為上分）。 又有四結（There Are Also Four Knots，還有四種結）。貪嫉結（Greed and Jealousy Knot，貪婪和嫉妒的束縛）．嗔恚結（Anger Knot，嗔恨的束縛）．戒取結（Grasping at Precepts Knot，執著于戒律的束縛）．見取結（Grasping at Views Knot，執著于見解的束縛）。又有三結（There Are Also Three Knots，還有三種結）。謂身見戒取（Namely, Self-View, Grasping at Precepts, and Doubt，即身見、戒取和疑）。疑縛者四縛（The Doubt Bond and the Four Bonds，疑的束縛和四種束縛）。一貪慾身縛（First, the Bond of Greed to the Body，第一，貪慾對身體的束縛）。二嗔恚身縛（Second, the Bond of Anger to the Body，第二，嗔恨對身體的束縛）。三戒取身縛（Third, the Bond of Grasping at Precepts to the Body，第三，執著于戒律對身體的束縛）。四見取身縛（Fourth, the Bond of Grasping at Views to the Body，第四，執著于見解對身體的束縛）。欲界貪名貪縛（Desire Realm Greed Is Called the Greed Bond，欲界的貪婪被稱為貪的束縛）。嗔名嗔縛（Anger Is Called the Anger Bond，嗔恨被稱為嗔的束縛）。三界戒取名戒取縛（Grasping at Precepts in the Three Realms Is Called the Grasping at Precepts Bond，三界的戒取被稱為戒取的束縛）。三界見取名見取縛（Grasping at Views in the Three Realms Is Called the Grasping at Views Bond，三界的見取被稱為見取的束縛）。五陰名身（The Five Skandhas Are Called the Body，五蘊被稱為身體）。是四要須身口成（These Four Must Be Accomplished Through Body and Speech，這四種需要通過身口來完成）。故名身縛（Therefore Called the Body Bond，因此被稱為身體的束縛）。縛者不自在義（Bond Means Lack of Freedom，束縛意味著不自在）。 又有三縛（There Are Also Three Bonds，還有三種束縛）。謂貪縛嗔縛癡縛（Namely, the Bonds of Greed, Anger, and Ignorance，即貪的束縛、嗔的束縛和癡的束縛）。使者有四門（The Afflictions Have Four Categories，煩惱有四種類別）。一者七使（First, the Seven Afflictions，第一，七種煩惱）。謂欲愛使（Desire Affliction，欲愛）、悉使（Existence Affliction，有愛）、有愛使（Becoming Affliction，有愛）、慢使（Conceit Affliction，慢）、無明使（Ignorance Affliction，無明）、見使（View Affliction，見）、疑使（Doubt Affliction，疑）。隨逐驅使義（Meaning They Follow and Drive Us，意思是它們跟隨並驅使我們）。名之為使（Therefore Called Afflictions，因此被稱為煩惱）。二者十使（Second, the Ten Afflictions，第二，十種煩惱）。一身見（Self-View，身見）．二邊見（Extremist View，邊見）．三邪見（Wrong View，邪見）．四戒取（Grasping at Precepts，戒取）．五見取（Grasping at Views，見取）．六貪（Greed，貪）．七嗔（Anger，嗔）八慢（Conceit，慢）．九疑（Doubt，疑）．十無明（Ignorance，無明）。三者九十八使（Third, the Ninety-Eight Afflictions，第三，九十八種煩惱）。謂欲界三十六者（Namely, Thirty-Six in the Desire Realm，即欲界的三十六種）。苦下有十（Ten Under Suffering，苦下有十種）。集下有七（Seven Under Origin，集下有七種）。謂邪見見取貪恚慢疑無明（Namely, Wrong View, Grasping at Views, Greed, Anger, Conceit, Doubt, and Ignorance，即邪見、見取、貪、嗔、慢、疑和無明）。滅下亦七（Seven Also Under Cessation，滅下也有七種）。如集說（As Explained Under Origin，如集下所說）。道下有八（Eight Under the Path，道下有八種）。謂邪見見取戒取貪恚慢疑無明（Namely, Wrong View, Grasping at Views, Grasping at Precepts, Greed, Anger, Conceit, Doubt, and Ignorance，即邪見、見取、戒取、貪、嗔、慢、疑和無明）。修道有四（Four Under Cultivation，修道有四種）。謂貪恚慢無明（Namely, Greed, Anger, Conceit, and Ignorance，即貪、嗔、慢和無明）。 三十一者（Thirty-One in the Form Realm，色界三十一種）。苦下有九（Nine Under Suffering，苦下有九種）。除嗔余如欲界說（Except for Anger, the Rest Are as Described in the Desire Realm，除了嗔，其餘的都和欲界所說的一樣）。集滅各六（Six Each Under Origin and Cessation，集和滅各有六種）。道下有七（Seven Under the Path，道下有七種）。修道有三（Three Under Cultivation，修道有三種）。並皆除瞋（All Excluding Anger，都排除了嗔）。余如欲界說（The Rest Are as Described in the Desire Realm，其餘的都和欲界所說的一樣）。無三十一者（Thirty-One in the Formless Realm，無色界三十一種）。如色說（As Described in the Form Realm，如色界所說）。四者一百九十六使（Fourth, the One Hundred and Ninety-Six Afflictions，第四，一百九十六種煩惱）。一百九十六使者（The One Hundred and Ninety-Six Afflictions，一百九十六種煩惱）。謂九十八使中正習分別故（Are Due to Distinguishing Between the Correct and Habitual in the Ninety-Eight Afflictions，是由於在九十八種煩惱中區分正和習而產生的）。有一百九十六（There Are One Hundred and Ninety-Six，有一百九十六種）。垢者有六（The Defilements Are Six，垢有六種）。謂誑諂憍惱恨害（Namely, Deceit, Flattery, Arrogance, Annoyance, Resentment, and Harm，即欺騙、諂媚、驕傲、惱怒、怨恨和傷害）。穢心故名為垢（Because They Defile the Mind, They Are Called Defilements，因為它們玷污了心靈，所以被稱為垢）。纏者有十（The Entanglements Are Ten，纏有十種）。謂無（Namely, Lack of...，即沒有...）
【English Translation】 English version Knot (Bandhana, the bondage of afflictions). Agitation Knot (Auddhatya Bandhana, the bondage of mental restlessness). Conceit Knot (Mana Bandhana, the bondage of arrogance). Ignorance Knot (Avidya Bandhana, the bondage of ignorance). Desire for Name and Form (Nama-rupa-raga) is severed by cultivation. Desire for the Formless (Arupa-raga) is also the same. Agitation, Conceit, and Ignorance (Auddhatya, Mana, and Avidya) in the Form and Formless Realms (Rupa and Arupa Dhatu) are severed by cultivation. These are the Three Knots (Tri-bandhana). These Five Bindings Lead Beings Upwards (Urdhvabhagiyah), because they do not lead downwards, they are called the Higher Divisions. These are also practiced by the Sages (Arya), not practiced by ordinary beings (Prthagjana). Practiced by Anagamins (Non-Returners) among the Sages, not practiced by the lower two fruits, therefore called the Higher Divisions. There are also Four Knots (Catur-bandhana). Greed and Jealousy Knot (Irshya-matsarya-bandhana). Anger Knot (Krodha-bandhana). Grasping at Precepts Knot (Shila-vrata-paramarsha-bandhana). Grasping at Views Knot (Drishti-paramarsha-bandhana). There are also Three Knots (Tri-bandhana). Namely, Self-View (Satkayadrishti), Grasping at Precepts (Shila-vrata-paramarsha), and Doubt (Vicikitsa). The Doubt Bond and the Four Bonds (Yoga). First, the Bond of Greed to the Body (Kaya-bandhana of Raga). Second, the Bond of Anger to the Body (Kaya-bandhana of Dvesha). Third, the Bond of Grasping at Precepts to the Body (Kaya-bandhana of Shila-vrata-paramarsha). Fourth, the Bond of Grasping at Views to the Body (Kaya-bandhana of Drishti-paramarsha). Desire Realm Greed is called the Greed Bond (Raga-yoga). Anger is called the Anger Bond (Dvesha-yoga). Grasping at Precepts in the Three Realms is called the Grasping at Precepts Bond (Shila-vrata-paramarsha-yoga). Grasping at Views in the Three Realms is called the Grasping at Views Bond (Drishti-paramarsha-yoga). The Five Skandhas (Panca-skandha) are called the Body (Kaya). These Four must be accomplished through Body and Speech, therefore called the Body Bond. Bond means lack of freedom. There are also Three Bonds (Tri-yoga). Namely, the Bonds of Greed (Raga-yoga), Anger (Dvesha-yoga), and Ignorance (Moha-yoga). The Afflictions (Anushaya) have Four Categories. First, the Seven Afflictions (Sapta-anushaya). Namely, Desire Affliction (Kama-raga-anushaya), Existence Affliction (Bhava-raga-anushaya), Becoming Affliction (Bhava-raga-anushaya), Conceit (Mana-anushaya), Ignorance (Avidya-anushaya), View (Drishti-anushaya), and Doubt (Vicikitsa-anushaya). Meaning they follow and drive us, therefore called Afflictions. Second, the Ten Afflictions (Dasa-anushaya). Self-View (Satkayadrishti), Extremist View (Antagrahadrishti), Wrong View (Mithyadrishti), Grasping at Precepts (Shila-vrata-paramarsha), Grasping at Views (Drishti-paramarsha), Greed (Raga), Anger (Dvesha), Conceit (Mana), Doubt (Vicikitsa), and Ignorance (Avidya). Third, the Ninety-Eight Afflictions (Ashtanavuti-anushaya). Namely, Thirty-Six in the Desire Realm (Kama-dhatu). Ten under Suffering (Duhkha). Seven under Origin (Samudaya). Namely, Wrong View, Grasping at Views, Greed, Anger, Conceit, Doubt, and Ignorance. Seven also under Cessation (Nirodha), as explained under Origin. Eight under the Path (Marga). Namely, Wrong View, Grasping at Views, Grasping at Precepts, Greed, Anger, Conceit, Doubt, and Ignorance. Four under Cultivation (Bhavana). Namely, Greed, Anger, Conceit, and Ignorance. Thirty-One in the Form Realm (Rupa-dhatu). Nine under Suffering. Except for Anger, the rest are as described in the Desire Realm. Six each under Origin and Cessation. Seven under the Path. Three under Cultivation, all excluding Anger. The rest are as described in the Desire Realm. Thirty-One in the Formless Realm (Arupa-dhatu), as described in the Form Realm. Fourth, the One Hundred and Ninety-Six Afflictions (Shataikonavuti-anushaya). The One Hundred and Ninety-Six Afflictions are due to distinguishing between the correct and habitual in the Ninety-Eight Afflictions, there are One Hundred and Ninety-Six. The Defilements (Upaklesha) are Six. Namely, Deceit (Maya), Flattery (Shathya), Arrogance (Mada), Annoyance (Pradasha), Resentment (Krodha), and Harm (Upaghata). Because they defile the mind, they are called Defilements. The Entanglements (Paryavasthana) are Ten. Namely, Lack of...
慚．無愧．睡．悔．慳．嫉．掉．眠．忿．覆。纏者如𢇇縛焉多繞義。是纏義。又有八纏。謂惛沈。眠睡．掉舉．惡作．嫉．慳．無慚．無愧。數數增盛。纏繞於心故名纏。上來所釋結等五義。是大惑義。不具上五義。名小煩惱也。問上具五義名為使義。據此使義即是所成。因何上說使義乃入五義。是能成義。答使義含兩義。一使義。二粗重義由有使義。入能成義。由粗重義。入所成也。又煩惱流類。別有二十九門。一三漏。謂欲漏。有漏無明漏。欲界煩惱除無明為欲漏。上界煩惱除無明為有漏。三界無明為無明漏。此三連注不絕故名為漏。二四倒。謂常樂我凈。此四不順正理。稱之為倒。三四流。謂欲流．有流．見流．無明流。欲界煩惱。除見無明名欲流。上界煩惱。除見無明名有流。三界見名見流。三界無明。名無明流。此四漂注故名為流。四四取。謂欲取．見取．戒取．我語取。欲界煩惱。除見名欲取。三界四見名見取。三界戒取名戒取。上界煩惱。除見名我語取。以無我故。但取是語名我語取。執成判害。是取義。五五蓋。謂貪蓋．嗔蓋．睡眠蓋．掉悔蓋．疑蓋。此五唯欲界。能覆三學。名之為蓋。貪慾嗔恚。能覆戒品。掉悔能覆定品。睡眠能覆慧品。疑能覆三品。六五見。謂身見．邊見．邪見．見取．戒取
【現代漢語翻譯】 現代漢語譯本 慚（羞愧）。無愧（不羞愧）。睡（睡眠）。悔（後悔）。慳（吝嗇）。嫉（嫉妒）。掉（掉舉）。眠（昏睡）。忿（忿怒）。覆（覆藏）。纏，就像被捆綁一樣，具有多重纏繞的含義，這就是纏的含義。又有八纏，即惛沈（精神昏沉）。眠睡（睡眠）。掉舉（心神不定）。惡作（後悔）。嫉（嫉妒）。慳（吝嗇）。無慚（不知羞愧）。無愧（沒有羞恥心）。這些煩惱會不斷增長，纏繞於心，所以稱為纏。上面解釋的結等五義，是大迷惑的含義。不具備上述五義的，稱為小煩惱。問：上面具備五義的稱為使義，按照這種說法，使義就是所成，為什麼上面又說使義是能成義呢？答：使義包含兩種含義：一是使義，二是粗重義。因為有使義，所以屬於能成義；因為有粗重義，所以屬於所成。另外，煩惱的流類，還有二十九種分類：一是三漏，即欲漏（對慾望的執著）、有漏（對存在的執著）、無明漏（對真理的無知）。欲界（指有情眾生對慾望強烈執著的生存狀態）的煩惱，去除無明，稱為欲漏。上界（指色界和無色界，是相對欲界而言，對慾望執著較輕的生存狀態）的煩惱，去除無明，稱為有漏。三界（指欲界、色界、無色界）的無明，稱為無明漏。這三種煩惱像流水一樣連續不斷，所以稱為漏。二是四倒，即常、樂、我、凈。這四種認知不符合正理，所以稱為倒。三是四流，即欲流（對慾望的執著）、有流（對存在的執著）、見流（錯誤的見解）、無明流（對真理的無知）。欲界的煩惱，去除見和無明，稱為欲流。上界的煩惱，去除見和無明，稱為有流。三界的見解，稱為見流。三界的無明，稱為無明流。這四種煩惱像流水一樣漂流不止，所以稱為流。四是四取，即欲取（對慾望的執著）、見取（對錯誤見解的執著）、戒取（對不正戒律的執著）、我語取（對『我』的錯誤認知）。欲界的煩惱，去除見，稱為欲取。三界的四種邪見，稱為見取。三界的戒取，稱為戒取。上界的煩惱，去除見，稱為我語取。因為實際上沒有『我』，只是執著于言語，所以稱為我語取。執著並形成判斷和損害，這就是取的含義。五是五蓋，即貪蓋（貪慾的覆蓋）、嗔蓋（嗔恚的覆蓋）、睡眠蓋（睡眠的覆蓋）、掉悔蓋（掉舉和後悔的覆蓋）、疑蓋（懷疑的覆蓋）。這五種煩惱只存在於欲界，能夠覆蓋三學（戒、定、慧），所以稱為蓋。貪慾和嗔恚，能夠覆蓋戒品。掉舉和後悔，能夠覆蓋定品。睡眠，能夠覆蓋慧品。懷疑，能夠覆蓋三品。六是五見，即身見（認為五蘊之身是我）、邊見（執著于斷滅或常恒的極端見解）、邪見（否定因果的錯誤見解）、見取（執著于自己錯誤的見解）、戒取（執著于不正確的戒律）。
【English Translation】 English version Shame. Shamelessness. Sleep. Regret. Stinginess. Jealousy. Restlessness. Drowsiness. Anger. Concealment. 'Entanglement' is like being bound, having the meaning of multiple wrappings. This is the meaning of entanglement. There are also eight entanglements, namely: torpor, drowsiness, restlessness, regret, jealousy, stinginess, shamelessness, and lack of shame. These constantly increase, entangling the mind, hence the name 'entanglement'. The five meanings of 'knot' etc. explained above, are the meanings of great delusion. That which does not possess the above five meanings is called a minor affliction. Question: That which possesses the five meanings above is called 'anusaya' (latent tendency), according to this, 'anusaya' is the accomplished (effect). Why is it said above that 'anusaya' is the accomplishing (cause), entering into the five meanings? Answer: 'Anusaya' contains two meanings: one is 'anusaya', and the other is 'coarse and heavy'. Because of having 'anusaya', it enters into the accomplishing (cause). Because of being 'coarse and heavy', it enters into the accomplished (effect). Furthermore, the streams of afflictions have twenty-nine categories: First, the three leaks (asrava): namely, the leak of desire (kama-asrava), the leak of existence (bhava-asrava), and the leak of ignorance (avidya-asrava). The afflictions of the desire realm (kama-dhatu), excluding ignorance, are the leak of desire. The afflictions of the upper realms (rupa-dhatu and arupa-dhatu), excluding ignorance, are the leak of existence. The ignorance of the three realms is the leak of ignorance. These three flow continuously without ceasing, hence the name 'leak'. Second, the four inversions (viparyasa): namely, permanence (nitya), pleasure (sukha), self (atman), and purity (subha). These four do not accord with right reason, hence they are called inversions. Third, the four floods (ogha): namely, the flood of desire (kama-ogha), the flood of existence (bhava-ogha), the flood of views (drsti-ogha), and the flood of ignorance (avidya-ogha). The afflictions of the desire realm, excluding views and ignorance, are called the flood of desire. The afflictions of the upper realms, excluding views and ignorance, are called the flood of existence. The views of the three realms are called the flood of views. The ignorance of the three realms is called the flood of ignorance. These four drift and pour forth, hence the name 'flood'. Fourth, the four graspings (upadana): namely, the grasping of desire (kama-upadana), the grasping of views (drsti-upadana), the grasping of precepts and vows (sila-vrata-upadana), and the grasping of self-assertion (atma-vada-upadana). The afflictions of the desire realm, excluding views, are called the grasping of desire. The four wrong views of the three realms are called the grasping of views. The grasping of precepts and vows of the three realms is called the grasping of precepts and vows. The afflictions of the upper realms, excluding views, are called the grasping of self-assertion. Because there is no self, one merely grasps at speech, hence it is called the grasping of self-assertion. Holding on to and forming judgments and harm, this is the meaning of 'grasping'. Fifth, the five hindrances (nivaranas): namely, the hindrance of greed (kama-cchanda-nivarana), the hindrance of hatred (vyapada-nivarana), the hindrance of sloth and torpor (styana-middha-nivarana), the hindrance of restlessness and remorse (uddhacca-kukkucca-nivarana), and the hindrance of doubt (vicikiccha-nivarana). These five exist only in the desire realm, and can cover the three learnings (sila, samadhi, prajna), hence they are called hindrances. Greed and hatred can cover the discipline of morality. Restlessness and remorse can cover the discipline of concentration. Sloth and torpor can cover the discipline of wisdom. Doubt can cover all three disciplines. Sixth, the five views (drsti): namely, the view of self (satkayadristi), the view of extremes (antagrahadristi), the wrong view (mithyadristi), the view of holding to views (dristiparమర్శadristi), and the view of holding to precepts and vows (silavrataparamarమర్శadristi).
。具四義故名見。一能觀二轉行三所取堅牢四緣中猛利。七五慳出成實論。謂住處慳．家慳．施慳．稱讚慳．法慳。吝惜名慳。八五心截。截謂疑佛疑法疑僧疑戒疑教化。惡口讒判。敗壞其心。不成善根。故名心截。九六愛出毗曇。謂眼觸生愛。耳鼻舌身意等觸生愛。十七流。謂見諦所滅流。修道所滅流。遠離所滅流。數事所滅流。舍所滅滅。護所滅流。制伏所滅流。十一四扼。謂欲扼．有扼．見扼．無明扼。十二八慢。謂慢．大慢．慢慢．我慢．增上慢．不如慢．邪慢．傲慢。若於卑自高名慢。于等計等亦名為慢。于等自高名為大慢。于勝自高名慢慢。五陰等處名我慢。于大勝人謂少不如名不如慢。無德自高名邪慢。又以惡法自高亦名邪慢。于善人及尊中。不肯禮敬名傲慢。十三六十二見。謂於色陰起十二見。常無常。亦常亦無常。非常非無常。有邊無邊。亦有邊亦無邊。非有邊非無邊。如來滅后。如去不如去。亦如去亦不如去。非如去非不如去。色陰有十二句。受想行識。亦有十二。合六十。加身是命身異命為六十二。亦可加斷常二見。十四八種覺。謂欲覺．嗔覺．惱覺．親里覺．國土覺．不死覺．利他覺．輕他覺。若依地持。七名輕慢覺。八名族姓覺。十五一百八煩惱。謂九十八使加其十纏。名一百八煩惱。十
【現代漢語翻譯】 現代漢語譯本 因為具備四種含義，所以稱為『見』（見解）。這四種含義是：一、能夠觀察；二、轉變行為；三、所取的目標堅定牢固；四、在因緣中猛烈發揮作用。 『七五慳』出自《成實論》。指的是住處慳吝、家慳吝、施捨慳吝、稱讚慳吝、法慳吝。吝惜就叫做慳吝。 『八五心截』。『截』指的是懷疑佛、懷疑法、懷疑僧、懷疑戒律、懷疑教化。惡語誹謗，破壞他們的心，使他們不能成就善根，所以叫做『心截』。 『九六愛』出自《毗曇》。指的是眼觸生愛、耳鼻舌身意等觸生愛。 『十七流』。指的是見諦所滅的『流』、修道所滅的『流』、遠離所滅的『流』、數數省察所滅的『流』、捨棄所滅的『流』、守護所滅的『流』、制伏所滅的『流』。 『十一四扼』。指的是欲扼（對慾望的束縛）、有扼（對存在的束縛）、見扼（對錯誤見解的束縛）、無明扼（對無知的束縛）。 『十二八慢』。指的是慢、大慢、慢慢、我慢、增上慢、不如慢、邪慢、傲慢。如果對卑下的人自以為高，叫做『慢』。對相等的人認為自己相等，也叫做『慢』。對相等的人自以為高，叫做『大慢』。對勝過自己的人自以為高，叫做『慢慢』。把五陰等處執著為『我』，叫做『我慢』。對大大勝過自己的人，認為自己稍微不如，叫做『不如慢』。沒有德行卻自以為高，叫做『邪慢』。又以惡法自以為高，也叫做『邪慢』。對善人和尊長，不肯禮敬，叫做『傲慢』。 『十三六十二見』。指的是對色陰產生十二種見解：常、無常、亦常亦無常、非常非無常、有邊、無邊、亦有邊亦無邊、非有邊非無邊、如來滅后，如去、不如去、亦如去亦不如去、非如去非不如去。色陰有十二句，受、想、行、識也有十二句，合起來是六十。加上身是命、身異命，就成為六十二見。也可以加上斷見和常見這兩種見解。 『十四八種覺』。指的是欲覺（與慾望相關的念頭）、嗔覺（與嗔恨相關的念頭）、惱覺（與惱怒相關的念頭）、親里覺（與親屬相關的念頭）、國土覺（與國家相關的念頭）、不死覺（與長生不老相關的念頭）、利他覺（與利益他人相關的念頭）、輕他覺（與輕視他人相關的念頭）。如果依據《瑜伽師地論·地持品》，前七種叫做『輕慢覺』，第八種叫做『族姓覺』。 『十五一百八煩惱』。指的是九十八使加上十纏，合起來叫做一百八煩惱。
【English Translation】 English version It is called 'view' (見, jiàn) because it possesses four meanings: 1. It is capable of observing; 2. It transforms actions; 3. The object it grasps is firm and solid; 4. It functions intensely within conditions. The 'Seven Five Par慳s' (七五慳, qī wǔ qiān) come from the Cheng Shi Lun (成實論). They refer to parsimony regarding dwelling places, families, giving, praise, and the Dharma. Stinginess is called parsimony. The 'Eight Five Mind-Cuttings' (八五心截, bā wǔ xīn jié). 'Cutting' refers to doubting the Buddha, doubting the Dharma, doubting the Sangha, doubting the precepts, and doubting the teachings. Slandering with malicious words destroys their minds, preventing them from achieving good roots, hence it is called 'Mind-Cutting'. The 'Nine Six Loves' (九六愛, jiǔ liù ài) come from the Vibhasa (毗曇). They refer to love arising from eye contact, and love arising from contact with the ear, nose, tongue, body, and mind. The 'Seventeen Flows' (十七流, shí qī liú). They refer to the 'flows' that are extinguished by seeing the truth, the 'flows' that are extinguished by cultivation, the 'flows' that are extinguished by detachment, the 'flows' that are extinguished by repeated contemplation, the 'flows' that are extinguished by abandonment, the 'flows' that are extinguished by guarding, and the 'flows' that are extinguished by subduing. The 'Eleven Four Bonds' (十一四扼, shí yī sì è). They refer to the bond of desire (欲扼, yù è), the bond of existence (有扼, yǒu è), the bond of views (見扼, jiàn è), and the bond of ignorance (無明扼, wú míng è). The 'Twelve Eight Pride' (十二八慢, shí èr bā màn). They refer to pride (慢, màn), great pride (大慢, dà màn), excessive pride (慢慢, màn màn), ego-pride (我慢, wǒ màn), superior pride (增上慢, zēng shàng màn), inferior pride (不如慢, bù rú màn), wrong pride (邪慢, xié màn), and arrogance (傲慢, ào màn). If one considers oneself superior to those who are inferior, it is called 'pride'. Considering oneself equal to those who are equal is also called 'pride'. Considering oneself superior to those who are equal is called 'great pride'. Considering oneself superior to those who are superior is called 'excessive pride'. Clinging to the five skandhas (五陰, wǔ yīn) as 'self' is called 'ego-pride'. Considering oneself slightly inferior to those who are greatly superior is called 'inferior pride'. Considering oneself superior without virtue is called 'wrong pride'. Also, considering oneself superior with evil dharmas is also called 'wrong pride'. Refusing to pay respects to good people and elders is called 'arrogance'. The 'Thirteen Sixty-Two Views' (十三六十二見, shí sān liù shí èr jiàn). They refer to the twelve views arising from the form skandha (色陰, sè yīn): permanent, impermanent, both permanent and impermanent, neither permanent nor impermanent, finite, infinite, both finite and infinite, neither finite nor infinite. After the Tathagata's (如來, Rúlái) extinction: existing after death, not existing after death, both existing and not existing after death, neither existing nor not existing after death. The form skandha has twelve statements, and so do sensation (受, shòu), perception (想, xiǎng), volition (行, xíng), and consciousness (識, shí), totaling sixty. Adding 'the body is the same as the life' and 'the body is different from the life' makes sixty-two views. One can also add the two views of annihilationism and eternalism. The 'Fourteen Eight Kinds of Awareness' (十四八種覺, shí sì bā zhǒng jué). They refer to awareness of desire (欲覺, yù jué), awareness of anger (嗔覺, chēn jué), awareness of annoyance (惱覺, nǎo jué), awareness of relatives (親里覺, qīn lǐ jué), awareness of country (國土覺, guó tǔ jué), awareness of immortality (不死覺, bù sǐ jué), awareness of benefiting others (利他覺, lì tā jué), and awareness of belittling others (輕他覺, qīng tā jué). According to the Yogacarabhumi-sastra, Bodhisattvabhumi (瑜伽師地論·地持品), the first seven are called 'awareness of belittling', and the eighth is called 'awareness of lineage'. The 'Fifteen One Hundred and Eight Afflictions' (十五一百八煩惱, shí wǔ yī bǎi bā fán nǎo). They refer to the ninety-eight bonds (使, shǐ) plus the ten fetters (纏, chán), totaling one hundred and eight afflictions.
六三不善根。謂貪嗔癡。十七三杌。謂貪嗔癡。十八三垢。謂貪嗔癡。十九三燒害。謂貪嗔癡。二十三箭。謂貪嗔癡。二十一三所有。謂貪嗔癡。二十二三惡行。謂貪嗔癡。二十三三匱。謂貪嗔癡。二十四三熱。謂貪嗔癡。二十五三煩惱。謂貪嗔癡。二十六三諍。謂貪嗔癡。二十七三熾燃。謂貪嗔癡。二十八三稠林。謂貪嗔癡。二十九三枸礙。謂貪嗔癡。又此煩惱雜染。若現行若緣若隨眠若所緣境若粗重。當知。各有二十種相。煩惱現行有二十種者。一隨所欲纏現行。謂在家者。二不隨所欲纏現行。謂出家者。三無所了別。謂處惡說法者。四有所了別。謂處善說法者。五互增上。謂貪等行者。六皆平等。謂等分行者。七微薄。謂薄塵行者。八外門纏現行。謂永離欲者。九內門纏現行。謂由世間道離欲者。十增上纏現行。謂諸異生。十一失念纏現行。謂諸有學。十二分別纏現行。謂堅執著者。十三俱生纏現行。謂不堅執著者。十四觀察現行。謂喜觀察者。十五不自在現行。謂睡眠者。十六自在現行。謂覺悟者。十七不可救現行。謂無涅槃法者。十八可救現行。謂有涅槃法者。十九取相現行。謂尋思彼隨法而取相貌者。二十不取相現行。謂不尋思彼隨法。不取相貌者。煩惱緣有二十種者。一樂。二苦。三不苦不樂。四欲。
【現代漢語翻譯】 現代漢語譯本 六十三不善根，指的是貪、嗔、癡（佛教中的三種根本煩惱）。 十七三種杌（wù，障礙物），指的是貪、嗔、癡。 十八三種垢（gòu，污垢），指的是貪、嗔、癡。 十九三種燒害，指的是貪、嗔、癡。 二十三種箭，指的是貪、嗔、癡。 二十一種三所有，指的是貪、嗔、癡。 二十二種三惡行，指的是貪、嗔、癡。 二十三種三匱（kuì，缺乏），指的是貪、嗔、癡。 二十四種三熱，指的是貪、嗔、癡。 二十五種三煩惱，指的是貪、嗔、癡。 二十六種三諍（zhèng，爭論），指的是貪、嗔、癡。 二十七種三熾燃（chì rán，猛烈燃燒），指的是貪、嗔、癡。 二十八種三稠林（chóu lín，茂密的森林），指的是貪、嗔、癡。 二十九種三枸礙（gǒu ài，彎曲阻礙），指的是貪、嗔、癡。 此外，這些煩惱雜染，無論是現行、緣、隨眠、所緣境還是粗重，應當知道，各有二十種相。 煩惱現行有二十種： 一、隨所欲纏現行，指的是在家之人。 二、不隨所欲纏現行，指的是出家之人。 三、無所了別，指的是處於惡說法之處的人。 四、有所了別，指的是處於善說法之處的人。 五、互相增上，指的是貪等行為的人。 六、皆平等，指的是等分行為的人。 七、微薄，指的是薄塵行為的人。 八、外門纏現行，指的是永遠離欲的人。 九、內門纏現行，指的是通過世間道離欲的人。 十、增上纏現行，指的是各種異生（尚未開悟的眾生）。 十一、失念纏現行，指的是各種有學（正在學習佛法的人）。 十二、分別纏現行，指的是堅執著的人。 十三、俱生纏現行，指的是不堅執著的人。 十四、觀察現行，指的是喜歡觀察的人。 十五、不自在現行，指的是睡眠的人。 十六、自在現行，指的是覺悟的人。 十七、不可救現行，指的是沒有涅槃法的人。 十八、可救現行，指的是有涅槃法的人。 十九、取相現行，指的是尋思彼隨法而取相貌的人。 二十、不取相現行，指的是不尋思彼隨法，不取相貌的人。 煩惱緣有二十種： 一、樂。 二、苦。 三、不苦不樂。 四、欲。
【English Translation】 English version Sixty-three unwholesome roots refer to greed (貪), hatred (嗔), and delusion (癡) (the three fundamental afflictions in Buddhism). Seventeen, three stumps refer to greed, hatred, and delusion. Eighteen, three defilements refer to greed, hatred, and delusion. Nineteen, three burnings refer to greed, hatred, and delusion. Twenty, three arrows refer to greed, hatred, and delusion. Twenty-one, three possessions refer to greed, hatred, and delusion. Twenty-two, three evil conducts refer to greed, hatred, and delusion. Twenty-three, three lacks refer to greed, hatred, and delusion. Twenty-four, three heats refer to greed, hatred, and delusion. Twenty-five, three afflictions refer to greed, hatred, and delusion. Twenty-six, three disputes refer to greed, hatred, and delusion. Twenty-seven, three blazes refer to greed, hatred, and delusion. Twenty-eight, three dense forests refer to greed, hatred, and delusion. Twenty-nine, three crooked obstructions refer to greed, hatred, and delusion. Furthermore, these afflictions and contaminations, whether they are manifest, conditions, latent tendencies, objects of perception, or heavy burdens, it should be known that each has twenty aspects. There are twenty kinds of manifest afflictions: 1. Manifest afflictions clinging to desires, referring to those who are householders. 2. Manifest afflictions not clinging to desires, referring to those who are renunciates. 3. Without discernment, referring to those who are in places of evil teachings. 4. With discernment, referring to those who are in places of good teachings. 5. Mutually increasing, referring to those who practice greed, etc. 6. All equal, referring to those who practice equally. 7. Subtle, referring to those who practice with subtle defilements. 8. Manifest afflictions clinging to the outer gate, referring to those who have permanently abandoned desire. 9. Manifest afflictions clinging to the inner gate, referring to those who have abandoned desire through worldly paths. 10. Manifest afflictions clinging increasingly, referring to various ordinary beings (異生, beings who have not yet attained enlightenment). 11. Manifest afflictions clinging to forgetfulness, referring to various learners (有學, those who are learning the Dharma). 12. Manifest afflictions clinging to discrimination, referring to those who are firmly attached. 13. Manifest afflictions clinging from birth, referring to those who are not firmly attached. 14. Manifest observation, referring to those who like to observe. 15. Manifest lack of freedom, referring to those who are sleeping. 16. Manifest freedom, referring to those who are awake. 17. Manifest irredeemability, referring to those who do not have the Dharma of Nirvana. 18. Manifest redeemability, referring to those who have the Dharma of Nirvana. 19. Manifest grasping of characteristics, referring to those who contemplate and grasp the characteristics according to the Dharma. 20. Manifest non-grasping of characteristics, referring to those who do not contemplate and grasp the characteristics according to the Dharma. There are twenty kinds of conditions for afflictions: 1. Pleasure. 2. Suffering. 3. Neither pleasure nor suffering. 4. Desire.
五尋。六觸。七先所串習。八隨眠。九不親近善友。十不聽聞正法。十一不如理作意。十二不信。十三懈怠。十四失念。十五散亂。十六不正知。十七放逸煩惱。十八異生性。十九離欲。二十由受生煩惱。隨眠有二十種者。一不定地隨眠。二定地隨眠。三隨自境隨眠。四隨他境隨眠。五被損隨眠。六未被損隨眠。七隨順隨眠。八不隨順隨眠。九具滿隨眠。十缺減隨眠。十一可害隨眠。十二不可害隨眠。十三增上隨眠。十四平等隨眠。十五微薄隨眠。十六有覺隨眠。十七無覺隨眠。十八生多苦隨眠。十九生少苦隨眠。二十不生苦隨眠。煩惱所緣境有二十種者。一緣有事境。二緣無事境。三緣自相境。四緣共相境。五緣現見境。六緣不現見境。七緣外門境。八緣內門境。九緣自類煩惱境。十緣他類煩惱境。十一緣自境。十二緣他境。十三緣無境。十四緣有漏境。十五緣無漏境。十六緣有為境。十七緣無為境。十八緣自心分別境。十九緣憶念分別境。二十緣事相境。粗重有二十種者。一性報粗重。二性煩惱粗重。三性業粗重。四煩惱障粗重。五所知障粗重。六定障粗重。七業障粗重。八報障粗重。九善障粗重。十不正尋思粗重。十一愁惱粗重。十二怖畏粗重。十三勞倦粗重。十四食粗重。十六淫慾粗重。十七大種乖違粗重。
【現代漢語翻譯】 現代漢語譯本 五尋（五種尋求）。六觸（六種接觸）。七先所串習（七種先前習慣）。八隨眠（八種潛在的煩惱）。九不親近善友（不親近好的朋友）。十不聽聞正法（不聽聞正確的佛法）。十一不如理作意（不如理的思考）。十二不信（不相信）。十三懈怠（懈怠）。十四失念（失去正念）。十五散亂（散亂）。十六不正知（不正知）。十七放逸煩惱（放縱的煩惱）。十八異生性（凡夫的性質）。十九離欲（脫離慾望）。二十由受生煩惱（由感受產生的煩惱）。 隨眠有二十種者：一不定地隨眠（不定地中的潛在煩惱）。二定地隨眠（禪定地中的潛在煩惱）。三隨自境隨眠（隨順自身境界的潛在煩惱）。四隨他境隨眠（隨順他人境界的潛在煩惱）。五被損隨眠（被損害的潛在煩惱）。六未被損隨眠（未被損害的潛在煩惱）。七隨順隨眠（隨順的潛在煩惱）。八不隨順隨眠（不隨順的潛在煩惱）。九具滿隨眠（具足圓滿的潛在煩惱）。十缺減隨眠（缺少減損的潛在煩惱）。十一可害隨眠（可以被斷除的潛在煩惱）。十二不可害隨眠（不可被斷除的潛在煩惱）。十三增上隨眠（增長的潛在煩惱）。十四平等隨眠（平等的潛在煩惱）。十五微薄隨眠（微弱的潛在煩惱）。十六有覺隨眠（有覺知的潛在煩惱）。十七無覺隨眠（無覺知的潛在煩惱）。十八生多苦隨眠（產生很多痛苦的潛在煩惱）。十九生少苦隨眠（產生少量痛苦的潛在煩惱）。二十不生苦隨眠（不產生痛苦的潛在煩惱）。 煩惱所緣境有二十種者：一緣有事境（以存在的事物為對象的境界）。二緣無事境（以不存在的事物為對象的境界）。三緣自相境（以自相為對象的境界）。四緣共相境（以共相為對象的境界）。五緣現見境（以現見為對象的境界）。六緣不現見境（以不現見為對象的境界）。七緣外門境（以外部門為對象的境界）。八緣內門境（以內部門為對象的境界）。九緣自類煩惱境（以同類煩惱為對象的境界）。十緣他類煩惱境（以不同類煩惱為對象的境界）。十一緣自境（以自身境界為對像）。十二緣他境（以他人境界為對像）。十三緣無境（以無境界為對像）。十四緣有漏境（以有煩惱的境界為對像）。十五緣無漏境（以沒有煩惱的境界為對像）。十六緣有為境（以有為法的境界為對像）。十七緣無為境（以無為法的境界為對像）。十八緣自心分別境（以自身心識分別的境界為對像）。十九緣憶念分別境（以回憶念頭分別的境界為對像）。二十緣事相境（以事物表相為對象的境界）。 粗重有二十種者：一性報粗重（本性果報的粗重）。二性煩惱粗重（本性煩惱的粗重）。三性業粗重（本性業力的粗重）。四煩惱障粗重（煩惱障礙的粗重）。五所知障粗重（所知障礙的粗重）。六定障粗重（禪定障礙的粗重）。七業障粗重（業力障礙的粗重）。八報障粗重（果報障礙的粗重）。九善障粗重（善法障礙的粗重）。十不正尋思粗重（不正思維的粗重）。十一愁惱粗重（憂愁煩惱的粗重）。十二怖畏粗重（恐懼畏懼的粗重）。十三勞倦粗重（勞累疲倦的粗重）。十四食粗重（飲食的粗重）。十六淫慾粗重（淫慾的粗重）。種乖違粗重（種不協調的粗重）。
【English Translation】 English version Five seekings. Six contacts. Seven previously practiced habits. Eight latent afflictions (Kleshas). Nine not associating with good friends (Kalyana-mitra). Ten not hearing the true Dharma. Eleven non-reasoned attention. Twelve disbelief. Thirteen laziness. Fourteen forgetfulness. Fifteen distraction. Sixteen non-correct knowledge. Seventeen unrestrained afflictions. Eighteen the nature of ordinary beings. Nineteen detachment from desires. Twenty afflictions arising from sensations. There are twenty types of latent afflictions: 1. Latent afflictions in the undetermined realm. 2. Latent afflictions in the meditative realm. 3. Latent afflictions that follow their own objects. 4. Latent afflictions that follow others' objects. 5. Latent afflictions that have been harmed. 6. Latent afflictions that have not been harmed. 7. Latent afflictions that are compliant. 8. Latent afflictions that are non-compliant. 9. Latent afflictions that are complete and full. 10. Latent afflictions that are deficient and diminished. 11. Latent afflictions that can be eliminated. 12. Latent afflictions that cannot be eliminated. 13. Latent afflictions that are increasing. 14. Latent afflictions that are equal. 15. Latent afflictions that are subtle. 16. Latent afflictions with awareness. 17. Latent afflictions without awareness. 18. Latent afflictions that produce much suffering. 19. Latent afflictions that produce little suffering. 20. Latent afflictions that do not produce suffering. There are twenty types of objects of affliction: 1. Objects related to existing things. 2. Objects related to non-existing things. 3. Objects related to self-characteristics. 4. Objects related to common characteristics. 5. Objects related to directly perceived objects. 6. Objects related to non-directly perceived objects. 7. Objects related to external sense doors. 8. Objects related to internal sense doors. 9. Objects related to afflictions of the same type. 10. Objects related to afflictions of different types. 11. Objects related to one's own realm. 12. Objects related to others' realms. 13. Objects related to no realm. 14. Objects related to contaminated realms. 15. Objects related to uncontaminated realms. 16. Objects related to conditioned realms. 17. Objects related to unconditioned realms. 18. Objects related to objects discriminated by one's own mind. 19. Objects related to objects discriminated by recollection. 20. Objects related to the appearance of things. There are twenty types of heaviness: 1. Heaviness of inherent retribution. 2. Heaviness of inherent afflictions. 3. Heaviness of inherent karma. 4. Heaviness of the obstacle of afflictions. 5. Heaviness of the obstacle of knowledge. 6. Heaviness of the obstacle of meditation. 7. Heaviness of the obstacle of karma. 8. Heaviness of the obstacle of retribution. 9. Heaviness of the obstacle of goodness. 10. Heaviness of incorrect thinking. 11. Heaviness of sorrow and distress. 12. Heaviness of fear and dread. 13. Heaviness of fatigue and weariness. 14. Heaviness of food. 16. Heaviness of lust. *** types of discordant heaviness.
十八時分變異粗重。十九死粗重。二十遍行粗重。又若略說了知煩惱由五種相。謂自體相因相品類相於境心亂相及果相。上明諸使及煩惱等。與小乘名同而義異。若小乘法。如所謂實將為有體。若大乘初教自性即空。但有名用。是名使及煩惱。二異小乘門者有二門。無明唯在直進教入位門攝。一十無明。謂初凡夫性無明。二依業等於諸眾生起邪行無明。三心遲若無明聞思修忘失無明。四微細煩惱行共生身見等無明。五下乘般涅槃無明。六粗相行無明。七微細相行無明。八于相作功用心無明。九于眾生利益事不用功用無明。十于眾法中不得自在無明。並心迷不解名曰無明。二有二十二無明。一法我分別無明。二惡道業無明。三微細犯過無明。四種種相業行無明。五欲愛無明。六具足聞持陀羅尼無明。七三摩跋提愛無明。八行法愛無明。九生死涅槃一向背取思惟無明。十方便所攝修習道品無明。十一證諸行法生起相續無明。十二相想數起無明。十三微細相行起無明。十四一向無相思惟方便無明。十五于無相觀作功用無明。十六相行自在無明。十七無量正說法無量名句味難答巧言自在陀羅尼無明。十八依四無礙解決疑生解無明。十九六神通慧無明。二十入微細秘密佛法無明。二十一於一切應知境微細著無明。二十二於一切應
【現代漢語翻譯】 現代漢語譯本 十八、時分變異粗重（Shifen bianyi cuzhong）：指時間、階段的變化所帶來的粗重感。 十九、死粗重（Si cuzhong）：指死亡帶來的粗重感。 二十、遍行粗重（Bianxing cuzhong）：指普遍存在的粗重感。 又如果簡略地說，瞭解煩惱有五種相：自體相、因相、品類相、于境心亂相以及果相。上面說明了諸使（Zhu shi）及煩惱等，與小乘（Xiaocheng）名稱相同而意義不同。如果小乘法，如所謂真實地將之視為有實體；如果大乘（Dacheng）初教，自性即是空，只有名稱和作用，這叫做使及煩惱。 二、與小乘門的不同之處有兩方面。無明（Wuming）只在直進教入位門中攝取。一是十種無明：第一，初凡夫性無明（Chu fanfuxing wuming）；第二，依業等對於諸眾生生起邪行的無明（Yi ye deng duiyu zhu zhongsheng shengqi xiexing de wuming）；第三，心遲鈍若無明，聞思修忘失無明（Xin chidun ruo wuming, wen si xiu wangshi wuming）；第四，微細煩惱行共生身見等無明（Weixi fan nao xing gong sheng shenjian deng wuming）；第五，下乘般涅槃無明（Xiacheng ban niepan wuming）；第六，粗相行無明（Cu xiangxing wuming）；第七，微細相行無明（Weixi xiangxing wuming）；第八，對於相作功用心的無明（Duiyu xiang zuo gongyong xin de wuming）；第九，對於眾生利益的事不用功用的無明（Duiyu zhongsheng liyi de shi buyong gongyong de wuming）；第十，對於眾法中不得自在的無明（Duiyu zhufa zhong bude zizai de wuming），以及心迷不解，叫做無明。 二、有二十二種無明：第一，法我分別無明（Fa wo fenbie wuming）；第二，惡道業無明（Edao ye wuming）；第三，微細犯過無明（Weixi fangguo wuming）；第四，種種相業行無明（Zhongzhong xiang ye xing wuming）；第五，欲愛無明（Yu ai wuming）；第六，具足聞持陀羅尼無明（Juzu wenchi tuoluoni wuming）；第七，三摩跋提愛無明（Sanmobati ai wuming）；第八，行法愛無明（Xingfa ai wuming）；第九，生死涅槃一向背取思惟無明（Shengsi niepan yixiang beiqu siwei wuming）；第十，方便所攝修習道品無明（Fangbian suo she xiuxi daopin wuming）；第十一，證諸行法生起相續無明（Zheng zhu xingfa shengqi xiangxu wuming）；第十二，相想數起無明（Xiang xiang shuqi wuming）；第十三，微細相行起無明（Weixi xiangxing qi wuming）；第十四，一向無相思惟方便無明（Yixiang wuxiang siwei fangbian wuming）；第十五，于無相觀作功用無明（Yu wuxiang guan zuo gongyong wuming）；第十六，相行自在無明（Xiangxing zizai wuming）；第十七，無量正說法無量名句味難答巧言自在陀羅尼無明（Wuliang zheng shuo fa wuliang ming ju wei nan da qiaoyan zizai tuoluoni wuming）；第十八，依四無礙解決疑生解無明（Yi si wuai jiejue yi sheng jie wuming）；第十九，六神通慧無明（Liu shentong hui wuming）；第二十，入微細秘密佛法無明（Ru weixi mimi fofa wuming）；第二十一，於一切應知境微細著無明（Yu yiqie yingzhi jing weixi zhuo wuming）；第二十二，於一切應...
【English Translation】 English version 18. Grossness due to temporal variations (Shifen bianyi cuzhong): Refers to the grossness arising from changes in time and stages. 19. Grossness due to death (Si cuzhong): Refers to the grossness brought about by death. 20. Grossness that pervades all (Bianxing cuzhong): Refers to the grossness that is universally present. Furthermore, to put it briefly, understanding afflictions involves five aspects: the aspect of self-nature, the aspect of cause, the aspect of category, the aspect of mental disturbance in relation to objects, and the aspect of result. The above explains the 'shis' (Zhu shi, literally 'messengers' or 'envoys', referring to the underlying tendencies or latent defilements) and afflictions, which share the same names as in the Hinayana (Xiaocheng, 'Smaller Vehicle') but differ in meaning. In Hinayana teachings, reality is considered to have substantial existence. However, in the initial teachings of the Mahayana (Dacheng, 'Greater Vehicle'), self-nature is emptiness, with only names and functions. These are called 'shis' and afflictions. 2. The differences from the Hinayana school are twofold. Ignorance (Wuming) is only included in the direct path to entering the stage. First, there are ten types of ignorance: First, the ignorance of the nature of an ordinary being (Chu fanfuxing wuming); second, the ignorance of arising evil actions in relation to sentient beings based on karma, etc. (Yi ye deng duiyu zhu zhongsheng shengqi xiexing de wuming); third, the ignorance of mental slowness, forgetting what has been heard, thought about, and meditated upon (Xin chidun ruo wuming, wen si xiu wangshi wuming); fourth, the ignorance of subtle afflictions arising together with the view of self, etc. (Weixi fan nao xing gong sheng shenjian deng wuming); fifth, the ignorance of Nirvana in the Hinayana (Xiacheng ban niepan wuming); sixth, the ignorance of coarse actions (Cu xiangxing wuming); seventh, the ignorance of subtle actions (Weixi xiangxing wuming); eighth, the ignorance of applying effort to appearances (Duiyu xiang zuo gongyong xin de wuming); ninth, the ignorance of not applying effort to matters that benefit sentient beings (Duiyu zhongsheng liyi de shi buyong gongyong de wuming); tenth, the ignorance of not attaining freedom within all dharmas (Duiyu zhufa zhong bude zizai de wuming), along with mental confusion and lack of understanding, is called ignorance. 2. There are twenty-two types of ignorance: First, the ignorance of discriminating self in dharmas (Fa wo fenbie wuming); second, the ignorance of evil karma (Edao ye wuming); third, the ignorance of subtle transgressions (Weixi fangguo wuming); fourth, the ignorance of various actions related to appearances (Zhongzhong xiang ye xing wuming); fifth, the ignorance of desire (Yu ai wuming); sixth, the ignorance of fully possessing the Dharani of retention (Juzu wenchi tuoluoni wuming); seventh, the ignorance of Samadhi love (Sanmobati ai wuming); eighth, the ignorance of love for practicing the Dharma (Xingfa ai wuming); ninth, the ignorance of one-sidedly turning away from or grasping at thoughts of samsara and Nirvana (Shengsi niepan yixiang beiqu siwei wuming); tenth, the ignorance of cultivating the path factors included in skillful means (Fangbian suo she xiuxi daopin wuming); eleventh, the ignorance of witnessing the arising and continuity of all phenomena (Zheng zhu xingfa shengqi xiangxu wuming); twelfth, the ignorance of the arising of appearances, thoughts, and numbers (Xiang xiang shuqi wuming); thirteenth, the ignorance of the arising of subtle actions related to appearances (Weixi xiangxing qi wuming); fourteenth, the ignorance of one-sidedly thinking about skillful means without appearances (Yixiang wuxiang siwei fangbian wuming); fifteenth, the ignorance of applying effort to contemplating the absence of appearances (Yu wuxiang guan zuo gongyong wuming); sixteenth, the ignorance of freedom in actions related to appearances (Xiangxing zizai wuming); seventeenth, the ignorance of the Dharani of limitless correct teachings, limitless names, phrases, tastes, difficult answers, and skillful speech (Wuliang zheng shuo fa wuliang ming ju wei nan da qiaoyan zizai tuoluoni wuming); eighteenth, the ignorance of resolving doubts and generating understanding based on the four unhindered knowledges (Yi si wuai jiejue yi sheng jie wuming); nineteenth, the ignorance of the six supernormal powers and wisdom (Liu shentong hui wuming); twentieth, the ignorance of entering the subtle and secret Buddha-dharma (Ru weixi mimi fofa wuming); twenty-first, the ignorance of subtle attachment to all knowable objects (Yu yiqie yingzhi jing weixi zhuo wuming); twenty-second, the ignorance of all that should be...
知境微細礙無明。此二門煩惱。局在初教直進門中。所以得知。由此二門煩惱遍在十地不論使習粗細不同。當知。即順十地終心頓斷惑義。又依終教。煩惱有十六門。一有二無明。謂煩惱障智障。二又有二無明。謂惑智二障。三有三障。謂皮肉心。三障亦名面板骨。四有四障。謂闡提不信障。外道我執障。聲聞畏苦障。獨覺舍大悲障。五有六弊障。謂六波羅蜜別所滅障。六有八妄想。謂念妄想．不念妄想．念不念俱相違妄想．我妄想．我所妄想．自性妄想．差別妄想．攝受積聚妄想。初三是皮煩惱。次二肉煩惱。次三心煩惱。七有九煩惱。出佛性論。一隨眠貪慾．二隨眠嗔．三隨眠癡．四貪嗔癡等極重上心惑．五無明住地六見諦所滅。七修習所滅．八不凈地惑．九凈地惑。初四及第七修習所滅。皮煩惱為體。第六見諦所滅肉煩惱為體。第五無明住地。第八不凈地惑。第九凈地惑用心煩惱為體。八有五住地惑。謂見一處住地．欲愛住地．色愛住地．有愛住地．無明住地。諸惑所依名為住地。見一處。是肉煩惱。欲愛等三。是皮煩惱。無明住地。是心煩惱。九有十三煩惱。謂七見六著。七見者。一邪見．二我見．三常見．四斷見．五戒盜見．六果盜見．七疑見。見一切處故說見。六著心者。一貪二愛三嗔四癡五欲六慢。于
法界中。一切時起一切煩惱。以十三為本。無明與十三作本。於法界中。別為三界報。問十三煩惱既無法執。因何不入共小乘義。答經意欲明十三惑從無明生能生諸業。欲定無明住地是其因義故。不入共小乘攝。十有八倒。謂常．樂．我．凈．無常．無樂．無我．無凈。四倒障聲聞。八倒障菩薩。十一有四謗。謂增益謗．損減謗．相違謗．戲論謗。十二有五散亂。一自性散亂。謂五識。二外散亂。謂意馳動于外塵。三內散亂。謂心高下及啖味等。四粗重散亂。謂計我我所等。五思惟散亂。謂舍大乘。思惟小乘。初二未得令不得。第三已得令退。第四令不得解脫。第五令不得無上菩提。十三有二煩惱。謂隨眠煩惱。上心煩惱。十四又有三倒。謂想倒．見倒．心倒。十五有十二妄想。謂言說妄想．所說事妄想．相妄想．利妄想．自性妄想．因妄想．見妄想．成妄想．生妄想．不生妄想．相續妄想．縛不縛妄想。此妄想三煩惱。謂皮肉心。所以知之。故經云。是名妄想自性分別通相故得知也。如楞伽經說。十六有八萬四千塵勞煩惱。上十六門煩惱義。當熟教。分亦得通初教中直進教說。若在直進教。其體即空。名為煩惱。若在終教說。其體即如。名為煩惱。若一乘教所目。即屬一乘。若據別教說。即一一煩惱皆無量。是故使
【現代漢語翻譯】 現代漢語譯本 在法界中，一切時候生起的一切煩惱，以十三種為根本。無明與這十三種煩惱作為根本，在法界中，分別形成三界的果報。問：這十三種煩惱既然沒有法執（Dharma-graha，對佛法的執著），為什麼不歸入小乘（Hinayana）的共同教義？答：經文的用意在於闡明這十三種迷惑從無明（Avidya，對事物真相的迷惑）產生，能夠產生各種業（Karma，行為），想要確定無明是這些業的根本原因。因此，不歸入小乘的範疇。十、有八種顛倒（Viparyasa，錯誤的認知），即常、樂、我、凈，以及無常、無樂、無我、無凈。四種顛倒障礙聲聞（Sravaka，聽聞佛法而修行的人），八種顛倒障礙菩薩（Bodhisattva，立志成佛的修行者）。十一、有四種誹謗（Apavada，詆譭），即增益謗（Atmadrista，誇大事實的誹謗）、損減謗（Ucchedadristi，貶低事實的誹謗）、相違謗（Viruddha，自相矛盾的誹謗）、戲論謗（Viksepa，無意義的誹謗）。十二、有五種散亂（Viksepa，精神渙散），一、自性散亂，指五識（Panca-vijnana，眼、耳、鼻、舌、身五種感覺器官的認知）。二、外散亂，指意識向外馳逐于外在事物。三、內散亂，指內心的高低起伏以及對味道的貪求等。四、粗重散亂，指執著於我及我所擁有之物。五、思惟散亂，指捨棄大乘（Mahayana），思惟小乘。最初兩種散亂使未得者不得，第三種散亂使已得者退失，第四種散亂使人不得解脫（Moksha），第五種散亂使人不得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。十三、有兩種煩惱，即隨眠煩惱（Anusaya-klesha，潛在的煩惱）和上心煩惱（Paryavasthana-klesha，顯現的煩惱）。十四、又有三種顛倒，即想倒（Samjna-viparyasa，對錶象的顛倒認知）、見倒（Dristi-viparyasa，對見解的顛倒認知）、心倒（Citta-viparyasa，對心的顛倒認知）。十五、有十二種妄想（Bhranti，虛妄的想法），即言說妄想、所說事妄想、相妄想、利妄想、自性妄想、因妄想、見妄想、成妄想、生妄想、不生妄想、相續妄想、縛不縛妄想。這些妄想是三種煩惱，即皮、肉、心。之所以知道這一點，是因為經中說：『這是妄想自性分別的共同特徵』，因此可以得知。如《楞伽經》（Lankavatara Sutra）所說。十六、有八萬四千種塵勞煩惱（塵勞煩惱，Klesha，煩惱的另一種說法）。以上十六種煩惱的意義，應當熟練掌握教義。分開來說，也可以貫通於初教中的直進教的說法。如果在直進教中，它的本體即是空（Sunyata，空性），名為煩惱。如果在終教中說，它的本體即是如（Tathata，真如），名為煩惱。如果是一乘教（Ekayana，唯一佛乘）所指，就屬於一乘。如果根據別教（Prthag-jana，區別于其他教派的教義）來說，那麼每一種煩惱都是無量的。因此，使得眾生流轉生死。
【English Translation】 English version Within the Dharmadhatu (Dharmadhatu, the realm of all phenomena), all afflictions that arise at all times are rooted in thirteen fundamental ones. Ignorance (Avidya) and these thirteen serve as the basis, separately forming the karmic retribution of the Three Realms (Triloka) within the Dharmadhatu. Question: Since these thirteen afflictions lack attachment to Dharma (Dharma-graha, attachment to Buddhist teachings), why are they not included in the common teachings of the Hinayana (Hinayana, the 'Smaller Vehicle' of Buddhism)? Answer: The sutra's intention is to clarify that these thirteen delusions arise from ignorance (Avidya, delusion about the true nature of reality), capable of generating various karmas (Karma, actions). It seeks to establish ignorance as the fundamental cause of these karmas. Therefore, it is not included within the scope of the Hinayana. Ten, there are eight inversions (Viparyasa, distorted perceptions), namely permanence, pleasure, self, purity, and impermanence, displeasure, non-self, impurity. The four inversions obstruct the Sravakas (Sravaka, 'hearers' who follow the teachings), and the eight inversions obstruct the Bodhisattvas (Bodhisattva, beings striving for enlightenment). Eleven, there are four slanders (Apavada, defamation), namely slander of exaggeration (Atmadrista, exaggerating facts), slander of diminution (Ucchedadristi, diminishing facts), contradictory slander (Viruddha, self-contradictory defamation), and frivolous slander (Viksepa, meaningless defamation). Twelve, there are five kinds of distractions (Viksepa, mental scattering): first, self-nature distraction, referring to the five consciousnesses (Panca-vijnana, the five sensory consciousnesses of eye, ear, nose, tongue, and body). Second, external distraction, referring to the mind chasing after external objects. Third, internal distraction, referring to the ups and downs of the mind and craving for flavors, etc. Fourth, coarse and heavy distraction, referring to attachment to self and what belongs to self. Fifth, distraction of thought, referring to abandoning the Mahayana (Mahayana, the 'Great Vehicle' of Buddhism) and contemplating the Hinayana. The first two distractions prevent those who have not attained from attaining, the third distraction causes those who have attained to regress, the fourth distraction prevents one from attaining liberation (Moksha), and the fifth distraction prevents one from attaining unsurpassed Bodhi (Anuttara-samyak-sambodhi, complete and perfect enlightenment). Thirteen, there are two afflictions, namely latent afflictions (Anusaya-klesha, dormant afflictions) and manifest afflictions (Paryavasthana-klesha, active afflictions). Fourteen, there are also three inversions, namely inversion of perception (Samjna-viparyasa, distorted perception of appearances), inversion of view (Dristi-viparyasa, distorted views), and inversion of mind (Citta-viparyasa, distorted mind). Fifteen, there are twelve kinds of false thoughts (Bhranti, illusory thoughts), namely false thoughts of speech, false thoughts of what is spoken about, false thoughts of appearance, false thoughts of benefit, false thoughts of self-nature, false thoughts of cause, false thoughts of view, false thoughts of accomplishment, false thoughts of arising, false thoughts of non-arising, false thoughts of continuity, and false thoughts of bondage and non-bondage. These false thoughts are the three afflictions, namely skin, flesh, and heart. This is known because the sutra says, 'These are the common characteristics of the discriminating nature of false thoughts,' thus it can be known. As stated in the Lankavatara Sutra (Lankavatara Sutra). Sixteen, there are eighty-four thousand dust-labor afflictions (Klesha, another term for afflictions). The meaning of the above sixteen kinds of afflictions should be thoroughly understood. Separately speaking, it can also be connected to the direct-advancement teaching in the initial teaching. If in the direct-advancement teaching, its essence is emptiness (Sunyata, emptiness), called affliction. If in the final teaching, its essence is suchness (Tathata, suchness), called affliction. If it is pointed to by the One Vehicle teaching (Ekayana, the single Buddha vehicle), it belongs to the One Vehicle. If according to the Separate Teaching (Prthag-jana, teachings distinct from other schools), then each affliction is immeasurable. Therefore, it causes beings to transmigrate through birth and death.
等煩惱。是稠林義。何以故。以普賢文中一嗔心能障百千法門等故。余義如別章。
業稠林章
業稠林者。有其三種。謂律儀業。謂善律儀也。不律儀業。不善律儀也。非律儀非不律儀業。謂作善惡二業。不發律儀者是也。又非律儀非不律儀者。謂無記業也。律儀復有三種。謂別解脫靜慮無滿道。別解脫者。即七眾律儀。依能修行。遠離惡行及欲行。五眾立盡形受。為遠離惡行不離欲行。鄔波索迦。鄔波斯迦。立盡形受。為不能遠離惡及不遠離欲行。制日夜近住戒。令漸修學故。問鄔波索迦一分學處為說成就為不成就耶。應說成就而名犯戒。又問。扇搋半擇迦等。得成就鄔波索迦戒不。答不遮彼受。而不名鄔波索迦。性不堪親近承事比丘等出家五眾。二形亦爾。又半擇迦有五種。謂生妒灌灑除去半月並同前。不得親近五眾。靜慮等業。如前別章。無漏道業。亦如別章。今略舉業門。有三十六種。一故不故。二業曰故業不故業。先知而作。名為故業。不知而作。名不故業。又至教聲名故業。不至教聲名不故業。二二罪業。謂輕罪業重罪業。三二利業。謂大利業。謂大利業．小利業。四福等三業。謂福業．非福業．不動業。五三業。謂身業．口業．意業。六三惡行。亦名邪行。謂身惡行．口惡行．意惡行。七
三妙行。亦名正行。謂身妙行．口妙行．意妙行。八三不巧便行。謂身不巧便．口不巧便．意不巧便行。所作不合法戒。名不巧便。九三巧便行。謂身巧便．口巧便．意巧便行。十三邪。謂語邪．業邪．命邪。從嗔癡生。口四過名邪語。從嗔癡生。身三惡名邪業。從貪煩惱生。身口惡名邪命。十一三正。謂正語正業正命。從無嗔無癡生。口四善名為正語。從無嗔無癡生。身三善名為正業。從無貪生。身口善名為正命。順理故名正。十二三時報業。謂現報業．生報業．后報業。約時而受名三時報業。十三三受報業。謂樂報業．苦報業．不苦不樂報業。十四三界系業。謂欲界系業．色界系業．無色界系業。十五曲等三業。謂曲業．穢業．濁業。諂所起業名為曲業。嗔所起業名為穢業。貪所起業名為濁業。十六三性業。謂善業。不善業．無記業。十七三滿業。謂身滿業．口滿業．意滿業。無學身好行滿足故名身滿。口意亦然。十八三學業。謂學業．無學業．非學業非無學業。學人無漏名為學業。無學人無漏名無學業。一切有漏業。名非學非無學業。十九三斷業。謂見斷業．修斷業．無斷業。二十三世業。謂過去業．未來業．現在業。二十一三障。謂業障煩惱障報障。二十二業相。謂黑黑報業．白白報業．黑白報業．不黑不白
【現代漢語翻譯】 現代漢語譯本 三妙行，也稱為正行，指的是身妙行、口妙行、意妙行。 八、三種不巧便行，指的是身不巧便、口不巧便、意不巧便的行為。所作所為不符合法戒，就稱為不巧便。 九、三種巧便行，指的是身巧便、口巧便、意巧便的行為。 十、三種邪，指的是邪語、邪業、邪命。它們從嗔（嗔恨）和癡（愚癡）產生。口所犯的四種過失稱為邪語，從嗔和癡產生。身體所犯的三種惡行稱為邪業，從嗔和癡產生。從貪（貪婪）的煩惱產生身口惡行，稱為邪命。 十一、三種正，指的是正語、正業、正命。它們從無嗔（沒有嗔恨）和無癡（沒有愚癡）產生。口所行的四種善行稱為正語，從無嗔和無癡產生。身體所行的三種善行稱為正業，從無嗔和無癡產生。從無貪（沒有貪婪）產生身口善行，稱為正命。順應道理，所以稱為正。 十二、三種時報業，指的是現報業、生報業、后報業。根據時間來承受果報，所以稱為三種時報業。 十三、三種受報業，指的是樂報業、苦報業、不苦不樂報業。 十四、三界系業，指的是欲界系業、界系業、無界系業。 十五、曲等三種業，指的是曲業、穢業、濁業。由諂媚所產生的業稱為曲業。由嗔恨所產生的業稱為穢業。由貪婪所產生的業稱為濁業。 十六、三種性業，指的是善業、不善業、無記業。 十七、三種滿業，指的是身滿業、口滿業、意滿業。無學之人的身體美好行為圓滿，所以稱為身滿。口和意也是如此。 十八、三種學業，指的是學業、無學業、非學業非無學業。學習者（還在學習的人）的無漏業稱為學業。無學之人的無漏業稱為無學業。一切有漏業稱為非學業非無學業。 十九、三種斷業，指的是見斷業、修斷業、無斷業。 二十、三種世業，指的是過去業、未來業、現在業。 二十一、三種障，指的是業障、煩惱障、報障。 二十二、業相，指的是黑黑報業、白白報業、黑白報業、不黑不白報業。
【English Translation】 English version The Three Excellent Conducts, also known as Right Conducts, refer to Excellent Bodily Conduct, Excellent Verbal Conduct, and Excellent Mental Conduct. Eight, the Three Unskillful Conducts refer to unskillful bodily, verbal, and mental conduct. Actions that do not conform to the precepts are called unskillful. Nine, the Three Skillful Conducts refer to skillful bodily, verbal, and mental conduct. Ten, the Three Evils refer to Wrong Speech, Wrong Action, and Wrong Livelihood. They arise from anger (hatred) and delusion (ignorance). The four faults committed by the mouth are called Wrong Speech, arising from anger and delusion. The three evil deeds committed by the body are called Wrong Action, arising from anger and delusion. Evil bodily and verbal conduct arising from the afflictions of greed (craving) is called Wrong Livelihood. Eleven, the Three Rights refer to Right Speech, Right Action, and Right Livelihood. They arise from non-anger (absence of hatred) and non-delusion (absence of ignorance). The four good deeds performed by the mouth are called Right Speech, arising from non-anger and non-delusion. The three good deeds performed by the body are called Right Action, arising from non-anger and non-delusion. Good bodily and verbal conduct arising from non-greed (absence of craving) is called Right Livelihood. Conforming to reason is why it is called Right. Twelve, the Three Karmas Ripening in Time refer to Karma Ripening in the Present, Karma Ripening in the Next Life, and Karma Ripening in Subsequent Lives. Receiving retribution according to time is why they are called the Three Karmas Ripening in Time. Thirteen, the Three Karmas Receiving Retribution refer to Karma Receiving Pleasant Retribution, Karma Receiving Painful Retribution, and Karma Receiving Neither Pleasant Nor Painful Retribution. Fourteen, the Karmas Bound to the Three Realms refer to Karmas Bound to the Desire Realm, Karmas Bound to the ** Realm, and Karmas Bound to the Non-** Realm. Fifteen, the Three Karmas of Crookedness, etc., refer to Crooked Karma, Foul Karma, and Turbid Karma. Karma arising from flattery is called Crooked Karma. Karma arising from anger is called Foul Karma. Karma arising from greed is called Turbid Karma. Sixteen, the Three Natures of Karma refer to Good Karma, Unwholesome Karma, and Neutral Karma. Seventeen, the Three Complete Karmas refer to Complete Bodily Karma, Complete Verbal Karma, and Complete Mental Karma. The excellent bodily conduct of a non-learner (one who has completed their training) is complete, hence it is called Complete Bodily Karma. The same applies to speech and mind. Eighteen, the Three Karmas of Learning refer to Karma of Learning, Karma of Non-Learning, and Karma of Neither Learning Nor Non-Learning. The undefiled karma of a learner (one who is still learning) is called Karma of Learning. The undefiled karma of a non-learner is called Karma of Non-Learning. All defiled karma is called Karma of Neither Learning Nor Non-Learning. Nineteen, the Three Karmas to be Abandoned refer to Karma to be Abandoned by Seeing, Karma to be Abandoned by Cultivation, and Karma Not to be Abandoned. Twenty, the Three Temporal Karmas refer to Past Karma, Future Karma, and Present Karma. Twenty-one, the Three Obstructions refer to Karmic Obstruction, Affliction Obstruction, and Retribution Obstruction. Twenty-two, the Aspects of Karma refer to Black Karma with Black Retribution, White Karma with White Retribution, Black and White Karma with Black and White Retribution, and Neither Black Nor White Karma.
無報業。二十三四戒。謂別解脫戒．定共戒．道共戒．斷戒。二十四五逆。謂害父．害母．害阿羅漢．破僧．出佛身血。初二背恩養。次三壞福田故名為逆。二十五五戒。謂不殺．不偷盜．不邪淫．不妄語．不妄語．不飲酒。禁防身口。名之為戒。二十六五邪命。一為利養故。詐現奇特。二為利養故。自說功德。三為利養故。占相吉兇。為他人說。四為利養故。高聲現威。令人畏敬。五為利養故。稱說所得供養。以動人心。邪因緣活命故名邪命。二十七六業。謂地獄報業．畜生報業．餓鬼報業．人報業．天報業．不定報業。二十八七不善律儀。謂殺．盜．淫．兩舌．惡口．妄言．綺語。於一切處。起發不善律儀。二十九七善律儀。謂不殺．不盜．不淫．不妄語．不兩舌．不惡口．不綺語。於一切時。不斷善故發善律儀。三十八種語。一見言不見。二不見言見。三不見謂見。問言不見。四見謂不見。問即言見。五若見言見。六不見言不見。七見謂不見。問言不見。八不見謂見。問即言見。前四名不凈語。后四名凈語。三十一八戒。即日夜戒。一不殺生。二不盜。三不淫。四不妄語。五不飲酒。六不坐高大床。七不著花香瓔珞。不香涂身。不著香薰衣。八不作技樂。亦不往觀聽。及不過中食。前四是戒分。次一是不放逸分
【現代漢語翻譯】 現代漢語譯本 二十三、四戒：指別解脫戒（Pratimoksha，又稱波羅提木叉，是佛教中爲了個人解脫而制定的戒律）、定共戒（Samadhi-samvara-sila，通過禪定獲得的戒律）、道共戒（Marga-samvara-sila，通過修行道獲得的戒律）、斷戒（戒除煩惱的戒律）。 二十四、五逆：指殺父、殺母、殺阿羅漢（Arhat，已證得無學果位的聖者）、破僧（分裂僧團）、出佛身血（傷害佛陀的身體）。前兩種行為違背了恩情和養育之恩，后三種行為破壞了積累福報的良田，因此被稱為『逆』。 二十五、五戒：指不殺生、不偷盜、不邪淫、不妄語、不飲酒。禁止身口方面的惡行，稱為『戒』。 二十六、五邪命：一是爲了獲得利養，假裝自己有奇特的能力；二是爲了獲得利養，自我吹噓功德；三是爲了獲得利養，占卜吉兇，為他人解說；四是爲了獲得利養，高聲呵斥，顯示威嚴，使人畏懼尊敬；五是爲了獲得利養，宣揚自己獲得的供養，以此來打動人心。以不正當的因緣來維持生命，因此稱為『邪命』。 二十七、六業：指地獄報業、畜生報業、餓鬼報業、人報業、天報業、不定報業。 二十八、七不善律儀：指殺生、偷盜、邪淫、兩舌（挑撥離間）、惡口（粗言惡語）、妄言（說謊）、綺語（花言巧語）。在一切情況下，產生和發展不善的行爲規範。 二十九、七善律儀：指不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語。在任何時候，都不中斷善行，從而產生和發展良善的行爲規範。 三十、八種語：一是看見了說沒看見；二是沒看見說看見了；三是沒看見卻說看見了，別人問他沒看見，他卻說沒看見；四是看見了卻說沒看見，別人問他看見了，他卻說看見了；五是如果看見了就說看見了；六是沒看見就說沒看見；七是看見了卻說沒看見，別人問他，卻說沒看見；八是沒看見卻說看見了，別人問他，就說看見了。前四種稱為不凈語，后四種稱為凈語。 三十一、八戒：即日夜戒。一是不殺生；二是不偷盜；三是不淫；四是不妄語；五是不飲酒；六是不坐高大床；七是不佩戴花香瓔珞，不用香塗抹身體，不穿薰香的衣服；八是不進行歌舞伎樂，也不去觀看聽取，以及過了中午不吃飯。前四條是戒律的部分，后一條是不放逸的部分。
【English Translation】 English version Twenty-three, Four Precepts: These refer to the Pratimoksha (individual liberation precepts), Samadhi-samvara-sila (precepts attained through meditation), Marga-samvara-sila (precepts attained through the path), and precepts of cessation (precepts that cut off afflictions). Twenty-four, Five Heinous Offenses: These are patricide, matricide, killing an Arhat (a perfected being who has attained Nirvana), creating schism in the Sangha (monastic community), and drawing blood from the body of a Buddha. The first two betray kindness and nurturing, while the latter three destroy fields of merit, hence they are called 'heinous'. Twenty-five, Five Precepts: These are abstaining from killing, abstaining from stealing, abstaining from sexual misconduct, abstaining from false speech, and abstaining from intoxicants. Restraining actions of body and speech is called 'precept'. Twenty-six, Five Wrong Livelihoods: First, pretending to have extraordinary abilities for the sake of gain; second, boasting of one's own merits for the sake of gain; third, divining good and bad omens and explaining them to others for the sake of gain; fourth, raising one's voice and displaying power to inspire fear and respect for the sake of gain; fifth, praising the offerings one has received to stir people's hearts for the sake of gain. Sustaining life through improper means is called 'wrong livelihood'. Twenty-seven, Six Karmas: These are the karmas leading to rebirth in hell, as an animal, as a hungry ghost, as a human, as a deva (heavenly being), and undetermined karma. Twenty-eight, Seven Unwholesome Disciplines: These are killing, stealing, sexual misconduct, divisive speech, harsh speech, false speech, and frivolous speech. In all situations, generating and developing unwholesome conduct. Twenty-nine, Seven Wholesome Disciplines: These are abstaining from killing, abstaining from stealing, abstaining from sexual misconduct, abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, and abstaining from frivolous speech. At all times, not interrupting wholesome actions, thereby generating and developing wholesome conduct. Thirty, Eight Kinds of Speech: First, seeing and saying one has not seen; second, not seeing and saying one has seen; third, not seeing but claiming to have seen, and when asked if one has not seen, saying one has not seen; fourth, seeing but saying one has not seen, and when asked if one has seen, saying one has seen; fifth, if one has seen, saying one has seen; sixth, if one has not seen, saying one has not seen; seventh, seeing but saying one has not seen, and when asked, saying one has not seen; eighth, not seeing but claiming to have seen, and when asked, saying one has seen. The first four are called impure speech, and the latter four are called pure speech. Thirty-one, Eight Precepts: These are the precepts for a day and a night. First, not killing; second, not stealing; third, not engaging in sexual activity; fourth, not lying; fifth, not drinking intoxicants; sixth, not sitting on high or luxurious beds; seventh, not wearing garlands, perfumes, or ornaments, not applying perfume to the body, and not wearing perfumed clothing; eighth, not engaging in or watching singing, dancing, or musical performances, and not eating after noon. The first four are the precepts, and the last is the aspect of non-negligence.
。后三是順修威儀分。三十二八邪。謂邪見．邪覺．邪方便．邪念．邪定．邪語．邪業．邪命。三十三十不善業道。謂殺生．偷盜．邪淫．妄語．兩舌．惡口．綺語．貪恚．邪見。違理損物名為不善。結思名業。所行名道。三十四十善業道。謂不殺．不盜．不邪淫．不妄語．不兩舌．不惡口．不綺語．無恚．無貪．正見。順理益物名善。意思為業。為思所行名道。亦果所依行名道。三十五十二惡律儀。謂屠羊．養雞．養豬．捕鳥．捕魚．獵師．作賊．魁[魅-未+會]．守獄．咒龍．屠犬．飼獦．三十六十六惡律儀。一為利養羔羊。肥已轉賣。二為利買已屠殺。三為利養豬豚。肥已轉賣。四為利買已屠殺。五為利養牛犢。肥已轉賣。六為利買已屠殺。七為利養雞。肥已轉賣。八為利買已屠殺。九鉤魚。十獵師。十一劫奪。十二魁[魅-未+會]。十三網捕飛鳥。十四兩舌。十五看獄。十六咒龍。此諸業門。通三乘及小乘人天。若人天即人所成業。若小乘但有業無人。若初教諸業即空。不可分別。如業成就論說。若終教即如。一切法亦如也。若為一乘所目。即屬一乘。若約一乘別教。即八萬四千等無盡業也。余義如別章。
根行稠林章
根行稠林者。略有二十二。謂眼根．耳根．鼻根．舌根．身根．意根．
【現代漢語翻譯】 現代漢語譯本：后三部分是關於順應修行威儀的闡述。三十二，八邪（Aṣṭāngika）指的是邪見（mithyā-dṛṣṭi，錯誤的見解）、邪思（mithyā-saṃkalpa，錯誤的思考）、邪語（mithyā-vāc，錯誤的言語）、邪業（mithyā-karmānta，錯誤的行為）、邪命（mithyā-ājīva，錯誤的生活方式）、邪方便（mithyā-vyāyāma，錯誤的精進）、邪念（mithyā-smṛti，錯誤的念頭）、邪定（mithyā-samādhi，錯誤的禪定）。 三十三，十不善業道（akuśala-karma-patha）指的是殺生（prāṇātipāta）、偷盜（adattādāna）、邪淫（kāma-mithyācāra）、妄語（mṛṣā-vāda）、兩舌（paiśunya，挑撥離間）、惡口（phāruṣya，粗惡語）、綺語（saṃbhinna-pralāpa，無意義的言語）、貪慾（abhidhyā）、嗔恚（vyāpāda）、邪見（mithyā-dṛṣṭi）。違背道理損害他物稱為不善。由思慮產生的行為稱為業。所做的事情稱為道。 三十四，十善業道（kuśala-karma-patha）指的是不殺生（prāṇātipātā-veramaṇī）、不偷盜（adattādānā-veramaṇī）、不邪淫（kāma-mithyācārā-veramaṇī）、不妄語（mṛṣā-vādā-veramaṇī）、不兩舌（paiśunyā-veramaṇī）、不惡口（phāruṣyā-veramaṇī）、不綺語（saṃbhinna-pralāpā-veramaṇī）、無嗔恚（avyāpāda）、無貪慾（anabhidhyā）、正見（samyag-dṛṣṭi）。順應道理利益他物稱為善。思慮是業，由思慮產生的行為稱為道。也是果報所依賴的行為稱為道。 三十五，十二惡律儀指的是屠羊、養雞、養豬、捕鳥、捕魚、獵師、作賊、魁膾、守獄、咒龍、屠犬、飼養獵犬。 三十六，十六惡律儀：一是為獲取利益而飼養小羊，養肥後轉賣；二是為獲取利益而購買后屠殺；三是為獲取利益而飼養豬，養肥後轉賣；四是為獲取利益而購買后屠殺；五是為獲取利益而飼養小牛，養肥後轉賣；六是為獲取利益而購買后屠殺；七是為獲取利益而飼養雞，養肥後轉賣；八是為獲取利益而購買后屠殺；九是釣魚；十是做獵師；十一是搶劫；十二是做魁膾；十三是用網捕捉飛鳥；十四是兩舌；十五是看守監獄；十六是詛咒龍。這些行業，通於三乘（triyāna）及小乘（Hīnayāna）人天。若是人天，即是人所造的業。若是小乘，則只有業而無人。若是初教，諸業皆空，不可分別。如《業成就論》所說。若是終教，則一切法皆如。若為一乘（ekayāna）所指，即屬於一乘。若依一乘別教，即有八萬四千等無盡的業。其餘含義如其他章節所述。 根行稠林章 根行稠林，略有二十二種，即眼根（cakṣur-indriya）、耳根（śrotra-indriya）、鼻根（ghrāṇa-indriya）、舌根（jihvā-indriya）、身根（kāya-indriya）、意根（manas-indriya）。
【English Translation】 English version: The last three sections are about cultivating proper conduct and demeanor. Thirty-two, the Eight Wrong Paths (Aṣṭāngika) refer to wrong view (mithyā-dṛṣṭi), wrong thought (mithyā-saṃkalpa), wrong speech (mithyā-vāc), wrong action (mithyā-karmānta), wrong livelihood (mithyā-ājīva), wrong effort (mithyā-vyāyāma), wrong mindfulness (mithyā-smṛti), and wrong concentration (mithyā-samādhi). Thirty-three, the Ten Unwholesome Paths of Action (akuśala-karma-patha) refer to killing (prāṇātipāta), stealing (adattādāna), sexual misconduct (kāma-mithyācāra), lying (mṛṣā-vāda), divisive speech (paiśunya), harsh speech (phāruṣya), idle chatter (saṃbhinna-pralāpa), covetousness (abhidhyā), malice (vyāpāda), and wrong view (mithyā-dṛṣṭi). Actions that violate reason and harm others are called unwholesome. Actions arising from thought are called karma. What is done is called the path. Thirty-four, the Ten Wholesome Paths of Action (kuśala-karma-patha) refer to abstaining from killing (prāṇātipātā-veramaṇī), abstaining from stealing (adattādānā-veramaṇī), abstaining from sexual misconduct (kāma-mithyācārā-veramaṇī), abstaining from lying (mṛṣā-vādā-veramaṇī), abstaining from divisive speech (paiśunyā-veramaṇī), abstaining from harsh speech (phāruṣyā-veramaṇī), abstaining from idle chatter (saṃbhinna-pralāpā-veramaṇī), non-malice (avyāpāda), non-covetousness (anabhidhyā), and right view (samyag-dṛṣṭi). Actions that accord with reason and benefit others are called wholesome. Thought is karma, and actions arising from thought are called the path. Also, actions upon which consequences depend are called the path. Thirty-five, the Twelve Evil Observances refer to slaughtering sheep, raising chickens, raising pigs, catching birds, catching fish, being a hunter, being a thief, being an executioner, guarding prisons, cursing dragons, slaughtering dogs, and raising hunting dogs. Thirty-six, the Sixteen Evil Observances: First, raising lambs for profit, fattening them and then selling them. Second, buying them for profit and then slaughtering them. Third, raising pigs for profit, fattening them and then selling them. Fourth, buying them for profit and then slaughtering them. Fifth, raising calves for profit, fattening them and then selling them. Sixth, buying them for profit and then slaughtering them. Seventh, raising chickens for profit, fattening them and then selling them. Eighth, buying them for profit and then slaughtering them. Ninth, fishing. Tenth, being a hunter. Eleventh, robbery. Twelfth, being an executioner. Thirteenth, catching birds with nets. Fourteenth, divisive speech. Fifteenth, guarding prisons. Sixteenth, cursing dragons. These occupational gates are common to the Three Vehicles (triyāna) and the Lesser Vehicle (Hīnayāna), humans, and devas. If it is humans and devas, it is the karma created by humans. If it is the Lesser Vehicle, there is only karma and no person. If it is the initial teaching, all karmas are empty and cannot be distinguished. As stated in the 'Treatise on the Accomplishment of Karma'. If it is the final teaching, then all dharmas are suchness. If it is aimed at the One Vehicle (ekayāna), it belongs to the One Vehicle. If it is based on the distinctive teaching of the One Vehicle, there are eighty-four thousand endless karmas. The remaining meanings are as described in other chapters. Chapter on the Dense Forest of Roots and Practices The dense forest of roots and practices briefly consists of twenty-two, namely the eye faculty (cakṣur-indriya), ear faculty (śrotra-indriya), nose faculty (ghrāṇa-indriya), tongue faculty (jihvā-indriya), body faculty (kāya-indriya), and mind faculty (manas-indriya).
男根．女根．命根．苦根．樂根．憂根．喜根．舍根．信根．精進根．念根．定根．慧根．未知欲知根．知根．知已根。增上生義是根義。乃至上中下等。廣即八萬四千性等亦得。若小乘即實。若初教即空。若終教即如。若一乘所目。即是一乘。若別教即無量。余義如別章。
生稠林章
生者有二。一分段生。二變易生。分別有二十八門。一三界。謂欲界．色界．無色界。二四識住。謂色識住．受識住．想識住．行識住。為識所住故名識住。出毗曇。三四生。謂卵生胎生濕生化生。報起所依故名為生。四四食。謂段食．觸食．思食．識食。五二受。謂身受。五識相應名身受。意識相應名心受。六三受。謂苦受．樂受．不苦不樂受。七五受。謂苦．樂．憂．喜．舍。八六受。謂眼觸所生受。乃至意觸所生受。九一百八受。如大論說。眼見色思惟分別。心生喜生憂生舍。乃至意識亦爾。是十八受中。有凈有垢。是三十六。三世各有三十六。為一百八受。亦可分喜為三。上中下。憂舍各三。一根有九。六根之後有五十四受。現智比智所緣去來諸受。有五十四受。現比之境故。受有一百八。十五果。一增上果．二依果．三報果．四功用果．五解脫果。酬因故名果。十一六道。謂地獄．畜生．餓鬼．人．天．阿修羅
【現代漢語翻譯】 現代漢語譯本 男根（男性生殖器）。女根（女性生殖器）。命根（維持生命的能力）。苦根（痛苦的根源）。樂根（快樂的根源）。憂根（憂愁的根源）。喜根（喜悅的根源）。舍根（捨棄的根源）。信根（信仰的根源）。精進根（精進努力的根源）。念根（憶念的根源）。定根（禪定的根源）。慧根（智慧的根源）。未知欲知根（想要了解未知事物的根源）。知根（已經瞭解的根源）。知已根（已經完全瞭解的根源）。增上生義是根義（增長和提升是根的含義）。乃至上中下等（乃至上等、中等、下等等級）。廣即八萬四千性等亦得（廣泛來說，八萬四千種不同的根性也可以）。若小乘即實（如果從小乘佛教的觀點來看，這些根是真實的）。若初教即空（如果從初期佛教的觀點來看，這些根是空性的）。若終教即如（如果從終極佛教的觀點來看，這些根是如如不動的）。若一乘所目，即是一乘（如果是一乘佛教所指，那就是唯一的一乘）。若別教即無量（如果是別教的觀點，那就是無量的）。余義如別章（其他的含義在其他章節中解釋）。
生稠林章
生者有二（生命有兩種）。一分段生（一種是分段生死）。二變易生（一種是變易生死）。分別有二十八門（分別有二十八個方面）。一三界（一是三界）。謂欲界（慾望界）。界（色界）。無界（無色界）。二四識住（二是四識住）。謂色識住（色識住）。受識住（受識住）。想識住（想識住）。行識住（行識住）。為識所住故名識住（因為是意識所停留的地方，所以叫做識住）。出毗曇（出自《毗曇》）。三四生（三是四生）。謂卵生（卵生）。胎生（胎生）。濕生（濕生）。化生（化生）。報起所依故名為生（因為是果報產生所依賴的，所以叫做生）。四四食（四是四食）。謂段食（段食）。觸食（觸食）。思食（思食）。識食（識食）。五二受（五是二受）。謂身受（身受）。五識相應名身受（與前五識相應的叫做身受）。意識相應名心受（與意識相應的叫做心受）。六三受（六是三受）。謂苦受（苦受）。樂受（樂受）。不苦不樂受（不苦不樂受）。七五受（七是五受）。謂苦（苦）。樂（樂）。憂（憂）。喜（喜）。舍（舍）。八六受（八是六受）。謂眼觸所生受（眼觸所產生的感受）。乃至意觸所生受（乃至意觸所產生的感受）。九一百八受（九是一百八受）。如大論說（如《大論》所說）。眼見色思惟分別（眼睛看到顏色，然後進行思考和分別）。心生喜生憂生舍（心中產生喜悅、憂愁和捨棄）。乃至意識亦爾（乃至意識也是這樣）。是十八受中（這十八種感受中）。有凈有垢（有清凈的，也有染污的）。是三十六（總共三十六種）。三世各有三十六（過去、現在、未來三世各有三十六種）。為一百八受（總共一百八種感受）。亦可分喜為三（也可以把喜分為三種）。上中下（上等、中等、下等）。憂舍各三（憂和舍也各有三種）。一根有九（一個根有九種感受）。六根之後有五十四受（六根之後有五十四種感受）。現智比智所緣去來諸受（現在智和比智所緣的過去和未來的各種感受）。有五十四受（有五十四種感受）。現比之境故（因為是現在和比較的境界）。受有一百八（感受有一百八種）。十五果（十是五果）。一增上果（一是增上果）。二依果（二是依果）。三報果（三是報果）。四功用果（四是功用果）。五解脫果（五是解脫果）。酬因故名果（爲了酬報因，所以叫做果）。十一六道（十一是六道）。謂地獄（地獄）。畜生（畜生）。餓鬼（餓鬼）。人（人）。天（天）。阿修羅（阿修羅）。
【English Translation】 English version Male root (male reproductive organ). Female root (female reproductive organ). Life root (the ability to sustain life). Suffering root (the source of suffering). Pleasure root (the source of pleasure). Sorrow root (the source of sorrow). Joy root (the source of joy). Equanimity root (the source of equanimity). Faith root (the source of faith). Diligence root (the source of diligent effort). Mindfulness root (the source of mindfulness). Concentration root (the source of concentration). Wisdom root (the source of wisdom). Unknown-desiring-to-know root (the source of wanting to understand the unknown). Knowing root (the source of already knowing). Known root (the source of already fully knowing). Increasing-and-enhancing meaning is the meaning of root. Even up to superior, middle, and inferior levels. Broadly speaking, eighty-four thousand natures and so on are also possible. If according to the Hinayana, these roots are real. If according to the initial teachings, these roots are empty. If according to the final teachings, these roots are suchness. If according to the One Vehicle, it is the One Vehicle. If according to the Separate Teaching, it is immeasurable. Other meanings are explained in separate chapters.
Chapter on the Dense Forest of Birth
There are two types of birth. One is segmented birth. The other is transformational birth. There are twenty-eight aspects to distinguish them. One is the Three Realms. Namely, the Desire Realm, the Form Realm, and the Formless Realm. Two is the Four Abodes of Consciousness. Namely, the abode of consciousness in form, the abode of consciousness in sensation, the abode of consciousness in perception, and the abode of consciousness in formations. Because consciousness dwells there, it is called the abode of consciousness. From the Abhidharma. Three is the Four Births. Namely, birth from eggs, birth from wombs, birth from moisture, and birth from transformation. Because it is the basis upon which karmic retribution arises, it is called birth. Four is the Four Foods. Namely, solid food, contact food, volitional food, and consciousness food. Five is the Two Sensations. Namely, bodily sensation. That which corresponds to the five consciousnesses is called bodily sensation. That which corresponds to the mind consciousness is called mental sensation. Six is the Three Sensations. Namely, painful sensation, pleasant sensation, and neither-painful-nor-pleasant sensation. Seven is the Five Sensations. Namely, pain, pleasure, sorrow, joy, and equanimity. Eight is the Six Sensations. Namely, the sensation arising from eye contact, and so on, up to the sensation arising from mind contact. Nine is the One Hundred and Eight Sensations. As the Great Treatise says, 'The eye sees form, thinks, and discriminates. The mind gives rise to joy, sorrow, and equanimity.' And so on, up to the mind consciousness. Among these eighteen sensations, some are pure and some are defiled. There are thirty-six in total. Each of the three times (past, present, and future) has thirty-six, making one hundred and eight sensations. One can also divide joy into three: superior, middle, and inferior. Sorrow and equanimity each have three. One root has nine sensations. After the six roots, there are fifty-four sensations. The various sensations of the past and future that are the objects of present wisdom and comparative wisdom. There are fifty-four sensations. Because they are the objects of the present and comparison. There are one hundred and eight sensations. Ten is the Five Fruits. One is the increasing fruit. Two is the dependent fruit. Three is the retribution fruit. Four is the functional fruit. Five is the liberation fruit. Because it repays the cause, it is called fruit. Eleven is the Six Realms. Namely, hell, animals, hungry ghosts, humans, gods, and asuras.
。十二六界。謂地．水．火．風．空．識。十三七識住。謂欲界人天為一。色界下三禪為三。無色下三天為三。是識樂住故名識住。十四八福生處。謂人中富貴為一。六慾天中富貴為六。初禪梵天為一。福報此中最多故說此八。十五八世法。謂利．衰．毀．譽．稱．譏．苦．樂。十六唯識。十七九眾生居。謂於七識住上。加無想天及非想天為九。十八二十五有。謂四有四惡趣梵王六慾天無想及凈居四空及四禪。十九十二因緣。即三緣生也。謂自性受用愛非愛取別時。增上生義故入生分攝。二十五陰。謂色．受．想．行．識。二十一十二入。謂六根六塵。二十二十八界。謂六根六塵六識。二十三三十六物。謂一發．二毛．三爪．四齒．五皮．六肉．七骨．八髓．九筋．十脈．十一脾．十二腎．十三心．十四肝．十五肺．十六大腸．十七小腸．十八胃．十九胞．二十糞．二十一尿．二十二垢．二十三汗．二十四膽．二十五結𦡲．二十六第．二十七唾．二十八膿．二十九血．三十黃陰．三十一白陰．三十二肪．三十三𦙽．三十四腦．三十五腦膜．三十六精．二十四四種生死。謂方便生死．因緣生死．有有生死．無有生死。又有三種生死。謂三昧樂正受意生身。覺法自性性意生身。種類俱生無行作意生身。三昧樂者。位在十地
【現代漢語翻譯】 現代漢語譯本 十二六界：指地、水、火、風、空、識。 十三七識住：指欲界人天為一，下三禪為三，無色界下三天為三。因為這些地方的意識以快樂為住處，所以稱為識住。 十四八福生處：指人中富貴為一，六慾天中富貴為六，初禪梵天為一。因為這些地方的福報最多，所以說有這八處。 十五八世法：指利、衰、毀、譽、稱、譏、苦、樂。 十六唯識。 十七九眾生居：指在七識住的基礎上，加上無想天和非想天，共為九處。 十八二十五有：指四有、四惡趣、梵王、六慾天、無想天、凈居天、四空天和四禪天。 十九十二因緣：即三緣生，指自性、受用、愛非愛、取別時。因為增上生義，所以歸入生分。 二十五陰：指色、受、想、行、識。 二十一十二入：指六根（眼、耳、鼻、舌、身、意）和六塵（色、聲、香、味、觸、法）。 二十二十八界：指六根、六塵和六識。 二十三三十六物：指一發、二毛、三爪、四齒、五皮、六肉、七骨、八髓、九筋、十脈、十一脾、十二腎、十三心、十四肝、十五肺、十六大腸、十七小腸、十八胃、十九胞、二十糞、二十一尿、二十二垢、二十三汗、二十四膽、二十五結𦡲、二十六第、二十七唾、二十八膿、二十九血、三十黃陰、三十一白陰、三十二肪、三十三𦙽、三十四腦、三十五腦膜、三十六精。 二十四四種生死：指方便生死、因緣生死、有有生死、無有生死。又有三種生死：指三昧樂正受意生身、覺法自性性意生身、種類俱生無行作意生身。三昧樂者，位在十地。
【English Translation】 English version Twelve Six Realms: These refer to earth, water, fire, wind, space, and consciousness (識, shí). Thirteen Seven Consciousness Abidings: These refer to the desire realm humans and gods as one, the lower three dhyanas (禪, chán) as three, and the lower three heavens of the formless realm as three. Because consciousness dwells in pleasure in these places, they are called consciousness abidings. Fourteen Eight Places of Blessed Birth: These refer to wealth and nobility among humans as one, wealth and nobility in the six desire heavens as six, and the Brahma heaven of the first dhyana as one. Because blessings are most abundant in these places, these eight are mentioned. Fifteen Eight Worldly Dharmas: These refer to gain, loss, defamation, praise, fame, ridicule, suffering, and joy. Sixteen Consciousness-Only (唯識, wéishí). Seventeen Nine Abodes of Beings: These refer to the seven consciousness abidings, plus the Heaven of Non-Perception (無想天, wúxiǎng tiān) and the Heaven of Neither Perception nor Non-Perception (非想天, fēixiǎng tiān), totaling nine places. Eighteen Twenty-Five Existences: These refer to the four existences, the four evil destinies, the Brahma kings, the six desire heavens, the Heaven of Non-Perception, the Pure Abodes (凈居天, jìngjū tiān), the four formless heavens, and the four dhyana heavens. Nineteen Twelve Links of Dependent Origination: This is the arising of three conditions, referring to self-nature, enjoyment, love and non-love, and taking at different times. Because of the meaning of increasing and arising, it is included in the category of birth. Twenty Five Skandhas: These refer to form (色, sè), feeling (受, shòu), perception (想, xiǎng), mental formations (行, xíng), and consciousness (識, shí). Twenty-one Twelve Entrances: These refer to the six sense organs (眼, yǎn - eye; 耳, ěr - ear; 鼻, bí - nose; 舌, shé - tongue; 身, shēn - body; 意, yì - mind) and the six sense objects (色, sè - form; 聲, shēng - sound; 香, xiāng - smell; 味, wèi - taste; 觸, chù - touch; 法, fǎ - dharma). Twenty-two Eighteen Realms: These refer to the six sense organs, the six sense objects, and the six consciousnesses. Twenty-three Thirty-Six Substances: These refer to: 1. hair, 2. body hair, 3. nails, 4. teeth, 5. skin, 6. flesh, 7. bones, 8. marrow, 9. tendons, 10. veins, 11. spleen, 12. kidneys, 13. heart, 14. liver, 15. lungs, 16. large intestine, 17. small intestine, 18. stomach, 19. bladder, 20. feces, 21. urine, 22. dirt, 23. sweat, 24. gall, 25. congealed phlegm (結𦡲, jié tì), 26. nasal mucus (第, dì), 27. saliva, 28. pus, 29. blood, 30. yellow secretion (黃陰, huáng yīn), 31. white secretion (白陰, bái yīn), 32. fat (肪, fáng), 33. grease (𦙽, gāo), 34. brain, 35. meninges (腦膜, nǎomó), 36. semen (精, jīng). Twenty-four Four Kinds of Birth and Death: These refer to birth and death through skillful means, birth and death through conditions, birth and death with existence, and birth and death without existence. There are also three kinds of birth and death: birth of the mind-made body experiencing the bliss of samadhi, birth of the mind-made body realizing the self-nature of dharmas, and birth of the mind-made body arising from innate tendencies without intentional effort. The one experiencing the bliss of samadhi is positioned in the tenth bhumi (十地, shí dì).
。世間上分第三地定位名為三昧。得四地五地無流智。理克成學無學。順理悅意故名樂。乘定勢力任意故名意生身。覺法自性性者。無相正智得無分別理。是一切法性故名法自性性者。諸法性性者。住之體性也。意生者。隨理自在如意。現生故名意生。種類俱生者。種類隨其事種類。俱生者。即事遍應。無二無別名俱生也。應而無作。猶如天鼓。無作業心故名無行作。即事無相。隨機起意自在名意生身。望后佛為生死。望前不足名意生身。問何故煩惱稠林即分始終二教兩別。業及生稠林則無分相。答煩惱是生死本。為此須分。業生二種。以是末相。準前煩惱義即可知。問變易生死是無流。何故入生稠林攝。答變易生死本教興意。為顯佛法漸漸深遠。將變易死在分段后。顯其終教漸漸甚深。據理論之。變易生死只是分段細相。所以知之。中陰本立為分段身。求生方便故立中陰。如十住經說。中陰之身。乃至涅槃菩提。亦有中陰。但微細漸深。唯佛境界。據此文證。當知。變易生死。只是分段細相。為其變易。二十五中陰身。是其報分。其陰大分受經七日為一限。于中不定。或一日二日三日四日。乃至經劫。佛亦于中出世教化。入般涅槃。如十住經說。又如梁攝論。佛二十年中。處中陰身。又如地論。其中陰身。亦得造業
【現代漢語翻譯】 現代漢語譯本 世間上第三禪定的定位叫做三昧（Samadhi，專注）。獲得第四禪、第五禪的無漏智慧（Anasrava-jnana，沒有煩惱的智慧）。通過道理能夠克服，成就學習和無學（Asaiksa，不再需要學習）。順應道理，心生喜悅，所以叫做樂（Sukha，快樂）。憑藉禪定的力量，隨心所欲，所以叫做意生身（Manomayakaya，意所成身）。 覺悟諸法自性之性，就是無相正智（Ananimitta-samyak-jnana，無相的正見），獲得無分別的道理。這是諸法的本性，所以叫做諸法自性之性。諸法之性之性，是安住的本體。 意生，是隨順道理而自在如意，顯現出生，所以叫做意生。種類俱生，是種類隨著事物而產生。俱生，是指在事物中普遍相應，沒有二樣沒有分別，叫做俱生。相應而不造作，就像天鼓一樣。沒有作業的心，所以叫做無行作。在事物中沒有相狀，隨著機緣生起意念而自在，叫做意生身。相對於後來的佛來說是生死，相對於之前來說是不夠的，叫做意生身。 問：為什麼煩惱稠林（Klesa-samhanana，煩惱的集合）就分始終二教兩種區別，而業和生的稠林就沒有分相呢？答：煩惱是生死的根本，因此需要區分。業和生兩種，是末端的現象，參照前面的煩惱的意義就可以知道。 問：變易生死（parinama-marana，變化的死亡）是無漏的，為什麼歸入生稠林中呢？答：變易生死的根本教義，是爲了顯示佛法漸漸深遠。將變易死放在分段生死（bhava-marana，由業力導致的死亡）之後，顯示其終教漸漸甚深。根據理論來說，變易生死只是分段生死的細微相狀。為什麼知道呢？中陰（Antarabhava，死亡到投胎之間的狀態）本來是爲了分段身而設立的，爲了尋求出生的方便而設立中陰。如《十住經》所說，中陰之身，乃至涅槃菩提，也有中陰，但微細漸深，唯有佛的境界。根據這段經文的證明，應當知道，變易生死，只是分段生死的細微相狀。因為它的變易，二十五種中陰身，是它的報應部分。它的陰氣大部分受經七日為一個期限，其中不定，或者一日二日三日四日，乃至經歷劫數。佛也在其中出世教化，入般涅槃。如《十住經》所說。又如梁朝的《攝大乘論》，佛在二十年中，處於中陰身。又如《地論》，其中陰身，也可以造業。
【English Translation】 English version The third Dhyana (meditative absorption) in the world is positioned and named Samadhi (concentration). One attains Anāsrava-jñāna (wisdom without outflows, free from defilements) in the fourth and fifth Dhyanas. Through reason, one can overcome and achieve learning and non-learning (Aśaikṣa, beyond the need for learning). Aligning with reason brings joy, hence it is called Sukha (happiness). Relying on the power of Samadhi, one is free and at ease, hence it is called Manomayakāya (mind-made body). Awakening to the nature of the self-nature of dharmas (phenomena) is Ananimitta-samyak-jñana (signless right knowledge), attaining the principle of non-discrimination. This is the nature of all dharmas, hence it is called the self-nature of the nature of dharmas. The nature of the nature of dharmas is the essence of abiding. Manomaya (mind-made) means being free and at ease in accordance with reason, manifesting birth, hence it is called Manomaya. Jāti-sahaja (born together with the type) means the type arises according to the event. Sahaja (born together) means universally corresponding in the event, without duality or difference, called born together. Corresponding without action is like the heavenly drum. Without the mind of action, it is called non-acting action. In the event, there is no form, arising freely according to the opportunity, called Manomayakāya. In relation to future Buddhas, it is Samsara (cyclic existence); in relation to the past, it is insufficient, called Manomayakāya. Question: Why is it that the Klesa-samhanana (collection of afflictions) is divided into two distinct teachings, initial and final, while the Samhanana (collection) of Karma (action) and birth is not divided? Answer: Afflictions are the root of Samsara, therefore they need to be distinguished. Karma and birth are terminal phenomena, which can be understood by referring to the meaning of afflictions mentioned earlier. Question: Parināma-marana (death of transformation) is without outflows, why is it included in the Samhanana of birth? Answer: The fundamental teaching of Parināma-marana is to show that the Buddha's teachings gradually deepen. Placing the death of transformation after the death of segments (Bhava-marana, death due to karma) shows that the final teaching gradually becomes very profound. According to theory, the death of transformation is only a subtle aspect of the death of segments. How do we know this? Antarābhava (intermediate state) was originally established for the segmented body, and it was established to seek a convenient rebirth. As the Daśabhūmika Sūtra says, the intermediate state of the body, even in Nirvana and Bodhi, also has an intermediate state, but it is subtle and gradually deepens, which is only the realm of the Buddha. According to this textual evidence, it should be known that the death of transformation is only a subtle aspect of the death of segments. Because of its transformation, the twenty-five intermediate state bodies are its retribution part. The majority of its Yin (energy) receives the Sutra for seven days as a limit, which is uncertain, or one day, two days, three days, four days, or even Kalpas (eons). The Buddha also appears in the world to teach and enter Parinirvana (final liberation). As the Daśabhūmika Sūtra says. Furthermore, as the Mahāyānasaṃgraha of the Liang Dynasty says, the Buddha was in the intermediate state body for twenty years. Also, as the Dasabhumika-vibhāṣā says, the intermediate state body can also create Karma.
有其熏習。二十六三想。謂怨親中人。二十七四想。謂無常常想乃至不凈凈想。于中簡其取性。二十八八識想。謂八識想由同生滅故。上來所說生稠林義。通其小乘及人天等。若凡夫具人生相。若在二乘。無有別人。但有實生種類眾同分等。若依初教。生相即空。若據終教。其生即如。若一乘所目即屬一乘。若約別教。即八萬四千塵勞等相。即應因陀羅及微細義。余如別章。
習氣稠林章
習氣有三種。一名言熏習識熏習。二色識熏習識識熏習見識熏習。三煩惱熏習業熏習果報熏習。此等熏習。皆通染凈及無記。大分有二。一種子熏習。二上心熏習。亦通中陰及生陰。隨上中下乃至無量八萬四千等。若依小乘。其義即實。初教即空。終教即如。一乘所目即是一乘。若約別教。即無有量。余如別章。
三聚行稠林章
稠林有五義。一有涅槃法。謂種性已去。無涅槃法。謂闡提位中。二善行惡行。三惡道善。四外道聲聞。五菩薩差別。謂假名菩薩。于文中。八邪者。謂邪見．邪覺．邪方便．邪念．邪定．邪語．邪業．邪命。起不得方故名為邪。八正者。翻八邪即為八正。三聚等法。若小乘教。其義即實。初教即空。終教即如。若一乘所目即入一乘。余義如別章。
成就章
成就者。
【現代漢語翻譯】 現代漢語譯本：有其熏習。二十六、三想：指怨親中人（怨恨的人、親近的人、不親不疏的人）。二十七、四想：指無常常想（觀一切法無常）、乃至不凈凈想（觀不凈之物為清凈）。于其中簡擇其取性。二十八、八識想：指八識想，因為它們同生同滅。上面所說的生稠林義，通於小乘以及人天等。如果凡夫具有人生相，如果在二乘（聲聞乘和緣覺乘），沒有別人，只有實生種類眾同分等。如果依據初教（原始佛教），生相即是空。如果根據終教（大乘佛教），其生即是如（真如）。如果一乘（唯一佛乘）所指，就屬於一乘。如果按照別教（天臺宗的判教），就是八萬四千塵勞等相，就應是因陀羅（帝釋天）及微細義。其餘的如同別的章節。
習氣稠林章
習氣有三種：一名言熏習識熏習，二色識熏習識識熏習見識熏習，三煩惱熏習業熏習果報熏習。這些熏習，都通於染（不凈）、凈及無記（非善非惡）。大體上有兩種：一種子熏習，二上心熏習。也通於中陰（死亡到投胎之間的狀態）及生陰（出生時的狀態）。隨著上中下乃至無量八萬四千等。如果依據小乘，其義就是真實的。初教就是空。終教就是如。一乘所指就是一乘。如果按照別教，就是沒有限量。其餘的如同別的章節。
三聚行稠林章
稠林有五義：一、有涅槃法（可以證得涅槃的性質），指種性已去（已經具備成佛的潛質）。無涅槃法（無法證得涅槃的性質），指闡提位中（斷滅善根的人）。二、善行惡行。三、惡道善。四、外道聲聞（不信佛教的修行者和聽聞佛法而修行的聲聞）。五、菩薩差別，指假名菩薩（只是名義上的菩薩）。文中，八邪指：邪見（錯誤的見解）、邪覺（錯誤的覺悟）、邪方便（錯誤的修行方法）、邪念（錯誤的念頭）、邪定（錯誤的禪定）、邪語（錯誤的言語）、邪業（錯誤的行為）、邪命（錯誤的生活方式）。因為起不得方，所以稱為邪。八正指：翻轉八邪就是八正。三聚等法，如果小乘教，其義就是真實的。初教就是空。終教就是如。如果一乘所指就進入一乘。其餘的意義如同別的章節。
成就章
成就者。
【English Translation】 English version: There is its perfuming. Twenty-six, the three perceptions: referring to those who are hateful, close, and neutral (those who are resented, those who are close, and those who are neither close nor distant). Twenty-seven, the four perceptions: referring to the perception of impermanence (observing that all dharmas are impermanent), and even the perception of impurity as pure (observing impure things as pure). Among them, discern their nature of grasping. Twenty-eight, the eight consciousness perceptions: referring to the perceptions of the eight consciousnesses, because they arise and cease together. The above-mentioned meaning of the thicket of birth is common to the Hinayana as well as humans and devas, etc. If ordinary people possess the characteristics of human existence, and if they are in the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), there are no others, only the real-born species, the commonality of aggregates, etc. If based on the Initial Teaching (early Buddhism), the characteristic of birth is emptiness. If according to the Final Teaching (Mahayana Buddhism), its birth is Thusness (Tathata). If what the One Vehicle (Ekayana) points to, it belongs to the One Vehicle. If according to the Distinct Teaching (the Tiantai school's classification of teachings), it is the characteristics of eighty-four thousand defilements, etc., which should be Indra (Śakra) and subtle meanings. The rest are as in other chapters.
Chapter on the Thicket of Habitual Energies
There are three types of habitual energies: first, verbal perfuming and consciousness perfuming; second, form consciousness perfuming, consciousness consciousness perfuming, and perception consciousness perfuming; third, affliction perfuming, karma perfuming, and retribution perfuming. These perfumings are all common to defilement (impurity), purity, and neutral (neither good nor evil). Broadly speaking, there are two types: first, seed perfuming; second, subsequent mind perfuming. It also applies to the intermediate state (the state between death and rebirth) and the birth state (the state at birth). Depending on the superior, middle, inferior, and even countless eighty-four thousand, etc. If based on the Hinayana, its meaning is real. The Initial Teaching is emptiness. The Final Teaching is Thusness. What the One Vehicle points to is the One Vehicle. If according to the Distinct Teaching, it is limitless. The rest are as in other chapters.
Chapter on the Thicket of the Three Aggregates of Actions
The thicket has five meanings: first, having the Dharma of Nirvana (the nature of being able to attain Nirvana), referring to those who have already gone to the seed nature (already possessing the potential to become a Buddha). Not having the Dharma of Nirvana (the nature of not being able to attain Nirvana), referring to those in the position of Icchantika (those who have severed their roots of goodness). Second, good actions and evil actions. Third, goodness in evil realms. Fourth, non-Buddhist practitioners and Śrāvakas (practitioners who do not believe in Buddhism and Śrāvakas who practice by hearing the Buddha's teachings). Fifth, the differences of Bodhisattvas, referring to nominal Bodhisattvas (Bodhisattvas in name only). In the text, the eight evils refer to: wrong view (incorrect views), wrong awareness (incorrect enlightenment), wrong means (incorrect methods of practice), wrong thought (incorrect thoughts), wrong concentration (incorrect meditation), wrong speech (incorrect speech), wrong action (incorrect actions), and wrong livelihood (incorrect ways of living). Because they cannot arise in the right way, they are called evil. The eight rights refer to: reversing the eight evils is the eight rights. The Dharma of the three aggregates, etc., if the Hinayana teaching, its meaning is real. The Initial Teaching is emptiness. The Final Teaching is Thusness. If what the One Vehicle points to, it enters the One Vehicle. The rest of the meanings are as in other chapters.
Chapter on Accomplishment
Accomplishment is.
亦名得也。謂于善不善無記法。若增若減。假立獲得成就故。善不善無記法。顯依處義。若增若減者。顯自體義。何以故。由有增故。說名成就上品信等。由有減故。說名成就下品信等。假立獲得成就者。顯假立義。得義具此三門說名為得。如是于余隨其所應建立。當知。獲得成就差別有三。謂種子成就。自在成就。現行成就。種子成就者。謂若生欲界。欲色無色界系煩惱隨煩惱。由種子成就故成就。及生得善。若生欲界。三界煩惱隨煩惱成就。依未離欲異生說。若已離欲。或生上地。隨所離欲地。即此地煩惱隨煩惱。亦成就亦不成就。未永害隨眠故。對治道所減損故。如其次第。及生得善者。隨所生地。即此地成就。若生色界。欲界系煩惱隨煩惱。由種子成就故成就。亦名不成就。色無色界系煩惱隨煩惱。由種子成就故成就。及生得善。若生無色界。欲色界系煩惱隨煩惱。由種子成就故成就。亦名不成就。無色界系煩惱隨煩惱。由種子成就故成就。及生得善。若已得三界對治道。隨如是如是。品類對治已生。如此如此。品類種子。成就得不成就。隨如是如是。品類對治未生。如此如此。品由種子成就故成就。已得三界對治道者。謂已得出世聖道。隨如是如是。品類對治已生者。謂修道所斷上品等煩惱對治已生。如此
【現代漢語翻譯】 現代漢語譯本： 也稱為『得』（Prapti）。指的是對於善、不善、無記法，無論是增加還是減少，都可以假立為獲得和成就。『善、不善、無記法』，顯示的是所依之處的意義；『若增若減』，顯示的是自體的意義。為什麼這麼說呢？因為有了增加，才能說成就了上品（殊勝）的信心等等；因為有了減少，才能說成就了下品（較差）的信心等等。『假立獲得成就』，顯示的是假立的意義。『得』的意義具備這三個方面，才能稱為『得』。像這樣，對於其他的，也應當根據其相應的情況來建立。應當知道，獲得和成就的差別有三種：即種子成就、自在成就、現行成就。 種子成就，指的是如果生於欲界，那麼欲界、色界、無色界所繫的煩惱和隨煩惱，由於種子成就的緣故而成就；以及生得的善法。如果生於欲界，那麼三界的煩惱和隨煩惱都成就，這是依據未離欲的異生（凡夫）來說的。如果已經離欲，或者生於上地（色界或無色界），那麼隨著所離的欲界，即此地的煩惱和隨煩惱，既成就也不成就。因為沒有永遠斷除隨眠（煩惱的潛在狀態），又因為對治道（克服煩惱的方法）有所減損。像這樣依次類推。以及生得的善法，隨著所生的地界，即此地成就。如果生於色界，那麼欲界所繫的煩惱和隨煩惱，由於種子成就的緣故而成就，也可以說是不成就；色界和無色界所繫的煩惱和隨煩惱，由於種子成就的緣故而成就；以及生得的善法。如果生於無色界，那麼欲界和色界所繫的煩惱和隨煩惱，由於種子成就的緣故而成就，也可以說是不成就；無色界所繫的煩惱和隨煩惱，由於種子成就的緣故而成就；以及生得的善法。如果已經獲得了三界的對治道，那麼隨著如此這般的品類對治已經生起，如此這般的品類種子，成就得不成就。隨著如此這般的品類對治尚未生起，如此這般的品類由於種子成就的緣故而成就。已經獲得了三界的對治道的人，指的是已經得出世間的聖道。隨著如此這般的品類對治已經生起，指的是修道所斷的上品等等煩惱的對治已經生起，如此……
【English Translation】 English version: It is also named 'Prapti' (得 - attainment). It refers to the fact that with regard to wholesome, unwholesome, and neutral (無記 - avyakrta) dharmas, whether they increase or decrease, it can be nominally established as attainment and accomplishment. 'Wholesome, unwholesome, and neutral dharmas' indicate the meaning of the basis of reliance; 'whether they increase or decrease' indicates the meaning of the self-nature. Why is this so? Because with increase, it can be said that one has accomplished superior faith, etc.; because with decrease, it can be said that one has accomplished inferior faith, etc. 'Nominally established attainment and accomplishment' indicates the meaning of nominal establishment. The meaning of 'attainment' possesses these three aspects, and only then can it be called 'attainment'. In this way, for others, it should be established according to their corresponding situations. It should be known that there are three kinds of differences in attainment and accomplishment: namely, seed accomplishment, independent accomplishment, and manifest accomplishment. Seed accomplishment refers to the fact that if one is born in the Desire Realm (欲界 - Kamadhatu), then the afflictions (煩惱 - kleshas) and secondary afflictions (隨煩惱 - upakleshas) associated with the Desire Realm, Form Realm (色界 - Rupadhatu), and Formless Realm (無色界 - Arupadhatu) are accomplished due to seed accomplishment; as well as the naturally acquired wholesome dharmas. If one is born in the Desire Realm, then the afflictions and secondary afflictions of the three realms are all accomplished; this is according to the view of ordinary beings (異生 - prthagjana) who have not yet detached from desire. If one has already detached from desire, or is born in the higher realms (Form Realm or Formless Realm), then according to the desire realm that has been detached from, the afflictions and secondary afflictions of that realm are both accomplished and not accomplished. Because the latent tendencies (隨眠 - anusaya) have not been permanently eliminated, and because the antidotal path (對治道 - pratipaksa-marga) has reduced them. This is the order of reasoning. As well as the naturally acquired wholesome dharmas, according to the realm in which one is born, that realm is accomplished. If one is born in the Form Realm, then the afflictions and secondary afflictions associated with the Desire Realm are accomplished due to seed accomplishment; it can also be said that they are not accomplished. The afflictions and secondary afflictions associated with the Form Realm and Formless Realm are accomplished due to seed accomplishment; as well as the naturally acquired wholesome dharmas. If one is born in the Formless Realm, then the afflictions and secondary afflictions associated with the Desire Realm and Form Realm are accomplished due to seed accomplishment; it can also be said that they are not accomplished. The afflictions and secondary afflictions associated with the Formless Realm are accomplished due to seed accomplishment; as well as the naturally acquired wholesome dharmas. If one has already obtained the antidotal path of the three realms, then as such and such categories of antidotes have already arisen, such and such categories of seeds are accomplished and not accomplished. As such and such categories of antidotes have not yet arisen, such and such categories are accomplished due to seed accomplishment. One who has already obtained the antidotal path of the three realms refers to one who has already attained the supramundane noble path (出世聖道 - lokottara-arya-marga). As such and such categories of antidotes have already arisen, it refers to the antidotes to the superior afflictions, etc., that are severed by the path of cultivation (修道 - bhavana-marga), have already arisen, such...
如此。種類種子成就得不成就者。謂已永害隨眠故。自在成就者。謂諸方便善法。若世若出世靜慮解脫三摩地三摩缽底等功德。及一分無記法。由自在成就故成就。方便善法者。謂聞所生慧等。雖先有種子。若離今生。數習增長。終不能起現前故。一分無記法者。謂工巧處變化心。現行成就者。謂諸蘊界處法。隨所現前。若善若不善若無記。彼由現行成就故成就者。若已斷善根者。所有善法。皆由種子成就故成就。亦名不成就。若非涅槃法一闡底迦究竟成就。雜染諸法。由闕解脫因。亦名阿顛底迦。以彼解脫得因畢竟不成就故。問何等名為解脫得因。答若於真如。先以集起煩惱粗重若遇隨順得對治緣。便能永害。此堪任性名解脫得因。若與此相違。名無解脫因。問于成就善巧得何勝利。答能善了知諸法增減。知增減故。於世興衰。離決定想。乃至能斷若愛若恚。此成就法。在愚法聲聞。是事不想應。若在初教。是理不相應。若在終教。由同如故。即不可說。何以故。說即增分別故。若依別教。則具前說不說故。余義如別章。
二十種法師章
云何能作法師事。一者時。二者正意。三者頓。四者相續。五者漸。六者次。七者句義漸次。八者示。九者喜。十者勸。十一者具。十二者不毀。十三者不亂。十四者
【現代漢語翻譯】 現代漢語譯本 如此。關於種類種子成就與不成就的問題：不成就指的是已經永遠斷除了隨眠（煩惱的潛在狀態）的情況。自在成就指的是各種方便善法，包括世間和出世間的禪定、解脫、三摩地（專注）和三摩缽底（等至）等功德，以及一部分無記法（非善非惡的法）。這些都是由於自在成就而成就的。方便善法指的是通過聽聞而產生的智慧等。即使先前有種子，如果離開了今生的不斷修習和增長，最終也不能生起現前。一部分無記法指的是工巧處（技藝）、變化心。現行成就指的是諸蘊（五蘊）、界（十八界）、處（十二處）等法，隨其現前，無論是善、不善還是無記，都是由於現行成就而成就的。如果已經斷了善根，那麼他所有的善法，都是由於種子成就而成就的，也可以說是不成就。如果不是趨向涅槃的法，或者是一闡提迦（斷善根者）究竟成就的雜染諸法，由於缺乏解脫的因，也可以說是阿顛底迦（沒有解脫希望者），因為他們獲得解脫的因畢竟不能成就。問：什麼叫做解脫得因？答：如果對於真如（事物的真實本性），先前以集起煩惱粗重，如果遇到隨順的對治因緣，便能永遠斷除。這種堪能性叫做解脫得因。如果與此相反，就叫做無解脫因。問：在成就善巧方面能獲得什麼利益？答：能夠很好地瞭解諸法的增減。因爲了解增減，所以對於世間的興衰，能夠遠離決定性的想法，乃至能夠斷除愛和嗔。這種成就法，在愚法聲聞（只注重自身解脫的聲聞）那裡，是不相應的。如果在初教（早期教法）中，這個道理是不相應的。如果在終教（最終教法）中，由於相同如故，就不可說。為什麼呢？因為說就會增加分別。如果依據別教（特殊的教法），那麼就具備了前面所說的說與不說。其餘的意義如同別章。 二十種法師章 怎樣才能做法師的事？一是時（適當的時機），二是正意（正確的意圖），三是頓（頓悟），四是相續（持續不斷），五是漸（漸進），六是次（次第），七是句義漸次（句子的意義有次第），八是示（開示），九是喜（歡喜），十是勸（勸導），十一是具（具備），十二是不毀（不譭謗），十三是不亂（不擾亂），十四是...
【English Translation】 English version Thus. Regarding the question of whether the 'seed of kind' is accomplished or not: 'Non-accomplishment' refers to the state where the 'anusaya' (latent tendencies of defilements) has been permanently eradicated. 'Accomplishment through mastery' refers to various skillful means of virtuous practices, including both worldly and supramundane 'dhyana' (meditation), 'vimoksha' (liberation), 'samadhi' (concentration), and 'samapatti' (attainment), as well as a portion of neutral ('avyakrta') phenomena. These are accomplished due to 'accomplishment through mastery'. 'Skillful means of virtuous practices' refers to wisdom arising from hearing the Dharma, etc. Even if there were seeds previously, if one does not diligently practice and increase them in this life, they will ultimately not arise in the present. A portion of neutral phenomena refers to skillful arts and crafts, and transformative minds. 'Accomplishment through manifestation' refers to the 'skandhas' (aggregates), 'dhatus' (elements), and 'ayatanas' (sense bases), etc., as they manifest, whether they are wholesome, unwholesome, or neutral. They are accomplished due to 'accomplishment through manifestation'. If one has severed their roots of goodness, then all their wholesome dharmas are accomplished due to 'seed accomplishment', and can also be said to be 'non-accomplished'. If it is not a dharma leading to 'nirvana', or if it is a 'icchantika' (one who has severed their roots of goodness) who has ultimately accomplished defiled dharmas, due to the lack of the cause for liberation, it can also be said to be 'atyantika' (without hope of liberation), because their cause for obtaining liberation is ultimately not accomplished. Question: What is called the 'cause for obtaining liberation'? Answer: If, with regard to 'tathata' (suchness, the true nature of things), one previously accumulated coarse and heavy defilements, and then encounters conducive conditions for counteracting them, one can permanently eradicate them. This potentiality is called the 'cause for obtaining liberation'. If it is the opposite of this, it is called 'no cause for liberation'. Question: What benefits can be obtained in accomplishing skillfulness? Answer: One can well understand the increase and decrease of dharmas. Because one understands the increase and decrease, one can be free from fixed ideas about the rise and fall of the world, and even be able to cut off both love and hatred. This accomplishment of dharma is not appropriate for 'prthagjana sravakas' (hearers who are ordinary beings). If it is in the 'early teachings', this principle is not appropriate. If it is in the 'final teachings', because it is the same as suchness, it cannot be spoken of. Why? Because speaking would increase discrimination. If based on the 'separate teachings', then it possesses both the aforementioned speaking and not speaking. The remaining meanings are as in the separate chapter. The Chapter on Twenty Kinds of Dharma Masters How can one perform the duties of a Dharma Master? First, 'time' (appropriate timing); second, 'right intention'; third, 'sudden' (sudden enlightenment); fourth, 'continuous'; fifth, 'gradual'; sixth, 'sequential'; seventh, 'sequential meaning of sentences'; eighth, 'demonstration'; ninth, 'joy'; tenth, 'exhortation'; eleventh, 'completeness'; twelfth, 'non-defamation'; thirteenth, 'non-disturbance'; fourteenth...
如法。十五者隨眾。十六者慈心。十七者安穩心。十八者憐愍心。十九者不著利養名聞。二十者不自讚毀他。初時者。離八時難。地論偈云。如王懷憂總病恚著諸欲險處。無侍衛讒佞無忠臣。如是八時中智臣不應語。心王亦如是。非時不應說。法師口業有二種。遂分兩段。經前段經法師說法師深妙義。後段經法師說法應辯相。此義順三乘。一乘方究竟。余義如別章。
四十無礙辯才章
無礙辯才者。謂四十無礙辯。依其十法。十法有四故成四十。所以說十者。欲顯無量故。如經廣說。
第十地受識章
其受識義。略說有三。一事受識。如轉輪聖王具受識法。二理受識。如三乘人。契得理寶名為受識。三理事受識。如得位菩薩。坐大寶蓮華王。十方諸佛放光灌頂等。內應法界名為受識。廣如問答及以經文。余義如別章。
阿耨達池義
經云。阿耨達池流出四河。趣向大海。涅槃復云。有其八河。阿含婆沙云。有二十河。阿耨達池有四獸口。東有金象口。出恒伽河。西有銀牛口。出辛頭河。南有琉璃馬口。出悉陀河。北頗梨師子口。出博叉河。四各出至四十里外。分為五河故為二十。佛在東面。多從名聞者。說東面五河並三面本大河故。有八河也。十住經云。阿耨達池。出四大河。
【現代漢語翻譯】 現代漢語譯本 如法：第十五是隨眾（與大眾和諧相處），第十六是慈心（懷有慈悲之心），第十七是安穩心（內心安定平靜），第十八是憐愍心（對眾生抱有憐憫之心），第十九是不貪著利養名聞（不追求物質利益和名聲），第二十是不自讚毀他（不自我讚揚，詆譭他人）。 初時：遠離八種不適宜的時機。地論中的偈語說：『如同國王懷有憂愁、身患疾病、憤怒、貪戀慾望、身處險境，沒有侍衛保護，周圍都是進讒言的小人，沒有忠誠的臣子。』這八種時機，有智慧的大臣不應該進言。心王也是如此，不適宜的時機不應該說話。法師的口業有兩種，因此分為兩段。經文前段講述法師說法師深奧微妙的義理，後段講述法師說法應具備的辯才。這種義理順應三乘（聲聞乘、緣覺乘、菩薩乘），一乘（佛乘）才能究竟。其餘義理如同其他章節所述。 四十無礙辯才章 無礙辯才：指四十種無礙辯才。依據十種法，每種法有四方面，因此構成四十種。之所以說十種，是爲了顯示無量無邊。如同經文廣泛闡述的那樣。 第十地受識章 關於受識的含義，簡略地說有三種：一是事受識，例如轉輪聖王具備受識之法；二是理受識，例如三乘之人，契合證得真理之寶，稱為受識；三是理事受識，例如證得果位的菩薩，安坐于大寶蓮華王座上，十方諸佛放光灌頂等等，內在與法界相應，稱為受識。詳細內容如同問答以及經文所述。其餘義理如同其他章節所述。 阿耨達池義 經文說：『阿耨達池（Anavatapta，無熱惱池）流出四條河流，流向大海。』《涅槃經》又說：『有八條河流。』《阿含婆沙論》說：『有二十條河流。』阿耨達池有四個獸口，東邊是金象口，流出恒伽河（Ganga，恒河）；西邊是銀牛口，流出辛頭河（Sindhu，印度河）；南邊是琉璃馬口，流出悉陀河（Sita，悉多河）；北邊是頗梨師子口，流出博叉河（Vaksu，阿姆河）。每條河流各自流出四十里外，分為五條河流，因此總共有二十條。佛在東面，多從名聞者說，東面五條河流加上三面的原本大河，因此有八條河流。《十住經》說：『阿耨達池流出四大河流。』
【English Translation】 English version As the Dharma dictates: Fifteenth is following the assembly (harmonizing with the community), sixteenth is loving-kindness (having a compassionate heart), seventeenth is a peaceful mind (inner peace and tranquility), eighteenth is a compassionate mind (having compassion for all beings), nineteenth is not being attached to gain and fame (not pursuing material benefits and reputation), and twentieth is not praising oneself and disparaging others (not self-praising and denigrating others). Initial time: Avoiding the eight unsuitable times. The verse in the Treatise on the Stages of the Earth says: 'Like a king who is worried, ill, angry, attached to desires, in a dangerous place, without guards, surrounded by slanderers, and without loyal ministers.' In these eight times, a wise minister should not speak. The mind-king is also like this; it is not appropriate to speak at the wrong time. A Dharma master's verbal karma is of two kinds, so it is divided into two sections. The first part of the sutra discusses the profound and subtle meanings of the Dharma master's teachings, and the second part discusses the eloquence that a Dharma master should possess. This meaning is in accordance with the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), only the One Vehicle (Buddhayāna) is ultimate. The remaining meanings are as described in other chapters. Chapter on Forty Unimpeded Eloquences Unimpeded eloquence: Refers to forty kinds of unimpeded eloquence. Based on ten dharmas, each dharma has four aspects, thus forming forty kinds. The reason for saying ten is to show the immeasurable and boundless. As the sutras explain extensively. Chapter on the Reception of Consciousness in the Tenth Ground Regarding the meaning of the reception of consciousness, briefly speaking, there are three types: first, the reception of consciousness in terms of events, such as a Cakravartin (轉輪聖王, Wheel-Turning King) possessing the Dharma of receiving consciousness; second, the reception of consciousness in terms of principle, such as people of the Three Vehicles, attaining the treasure of truth, which is called reception of consciousness; third, the reception of consciousness in terms of both events and principle, such as Bodhisattvas who have attained the position, sitting on the great treasure lotus king seat, with Buddhas of the ten directions emitting light and anointing the crown, etc., inwardly corresponding to the Dharmadhatu (法界, Dharma Realm), which is called reception of consciousness. Detailed content is as described in the questions and answers and in the sutras. The remaining meanings are as described in other chapters. Meaning of Anavatapta Lake The sutra says: 'Anavatapta Lake (阿耨達池, lake without heat) flows out four rivers, flowing towards the great sea.' The Nirvana Sutra also says: 'There are eight rivers.' The Abhidharma-mahāvibhāṣā-śāstra says: 'There are twenty rivers.' Anavatapta Lake has four animal mouths, the east side is the golden elephant mouth, flowing out the Ganga River (恒伽河, Ganges River); the west side is the silver ox mouth, flowing out the Sindhu River (辛頭河, Indus River); the south side is the lapis lazuli horse mouth, flowing out the Sita River (悉陀河, Sita River); the north side is the crystal lion mouth, flowing out the Vaksu River (博叉河, Amu Darya River). Each river flows out forty li (里, Chinese mile) away, divided into five rivers, so there are a total of twenty. The Buddha is on the east side, mostly speaking from the perspective of those seeking fame, the five rivers on the east side plus the original great rivers on the three sides, so there are eight rivers. The Daśabhūmika Sūtra says: 'Anavatapta Lake flows out four great rivers.'
從四口出各繞池七匝。然後當方出向大海。其圍繞河。各相去一里。于中有種種名花異色莊嚴。並是阿耨達多龍王分齊境界處。今佛引成地喻。由喻勝故。顯法亦勝。余義可知。
華嚴經內章門等維孔目卷第三 大正藏第 45 冊 No. 1870 華嚴經內章門等雜孔目章
華嚴經內章門等雜孔目卷第四
終南太一山至相寺沙門釋智儼集
十明品十明章 滅盡定章 十忍品十忍章 阿僧祇品時劫章 壽命品壽命差別 往生章 菩薩住處品住處章 不思議法品顯果德自在章 解脫章 如來相海品相海章 小相光明功德品小相用章 普賢行品普賢章 性起品明性起章 亡是非論 明涅槃章 見聞供養福分章 第七會離世間品明智章 不共法章 六念章 九次第定章 八人章 見法二行章 辟支佛章 菩薩章 五生章 第八會入法界品迴心章 賢聖善知識章 四親近章 釋四十五知識文中意章 融會一乘義 顯華嚴經部品增減義 釋瓔珞本業梵網二經顯華嚴經一乘分齊義 證華嚴經用教分齊義 梵本同異義 華嚴經一部音義
右義章總一百四十一門。
十明品十明章
十明者。十者數。明者照達所由名為明也。此義通十地。即十地德也。不共三乘及小乘。同廣
【現代漢語翻譯】 現代漢語譯本 從四個口流出的水各自環繞水池七圈，然後從各個方位流出，匯向大海。這些環繞的河流，彼此相隔一里，其中有各種各樣的名花和奇異的色彩來莊嚴點綴。這些都是阿耨達多龍王（Anavatapta-dragon king，意為無熱惱龍王）所管轄的境界。現在佛用成就大地的比喻，因為比喻殊勝，所以所闡釋的佛法也殊勝。其餘的含義可以依此類推。
《華嚴經內章門等維孔目卷第三》 大正藏第45冊 No. 1870 《華嚴經內章門等雜孔目章》
《華嚴經內章門等雜孔目卷第四》
終南太一山至相寺沙門釋智儼集
十明品十明章 滅盡定章 十忍品十忍章 阿僧祇品時劫章 壽命品壽命差別 往生章 菩薩住處品住處章 不思議法品顯果德自在章 解脫章 如來相海品相海章 小相光明功德品小相用章 普賢行品普賢章 性起品明性起章 亡是非論 明涅槃章 見聞供養福分章 第七會離世間品明智章 不共法章 六念章 九次第定章 八人章 見法二行章 辟支佛章 菩薩章 五生章 第八會入法界品迴心章 賢聖善知識章 四親近章 釋四十五知識文中意章 融會一乘義 顯華嚴經部品增減義 釋瓔珞本業梵網二經顯華嚴經一乘分齊義 證華嚴經用教分齊義 梵本同異義 華嚴經一部音義
右義章總一百四十一門。
十明品十明章
十明，『十』是數字，『明』是照亮通達，憑藉它才能照亮通達，所以稱為『明』。這個含義貫通十地（ten bhūmi，菩薩修行的十個階段），也就是十地的功德。它不與聲聞乘、緣覺乘和小乘共通，但與大乘共通。
【English Translation】 English version From the four mouths, the waters each circle the pond seven times. Then, from each direction, they flow out towards the great ocean. These encircling rivers are each a li (unit of distance) apart, adorned with various kinds of famous flowers and extraordinary colors. These are all within the boundary of Anavatapta-dragon king (Anavatapta-dragon king, meaning dragon king without heat affliction). Now, the Buddha uses the analogy of the accomplished earth. Because the analogy is excellent, the Dharma it reveals is also excellent. The remaining meanings can be understood accordingly.
Avatamsaka Sutra Internal Chapter Doors, etc., Detailed Table Volume 3 Taisho Tripitaka Volume 45 No. 1870 Avatamsaka Sutra Internal Chapter Doors, etc., Miscellaneous Detailed Table Chapters
Avatamsaka Sutra Internal Chapter Doors, etc., Miscellaneous Detailed Table Volume 4
Collected by Śramaṇa Shi Zhiyan of Zhixiang Temple on Mount Zhongnan Taiyi
Chapter on the Ten Understandings from the Ten Understandings Chapter Chapter on the Cessation Attainment Chapter on the Ten Forebearances from the Ten Forebearances Chapter Chapter on Time and Kalpas from the Asamkhya Chapter Chapter on the Differences in Lifespan from the Lifespan Chapter Chapter on Rebirth Chapter on Abodes from the Chapter on Bodhisattvas' Abodes Chapter on Manifesting the Freedom of Fruition Virtue from the Chapter on Inconceivable Dharmas Chapter on Liberation Chapter on the Marks and Ocean from the Chapter on the Ocean of Marks of the Tathagata Chapter on the Use of Minor Marks from the Chapter on the Merits of Minor Marks and Light Chapter on Samantabhadra from the Chapter on the Practice of Samantabhadra Chapter on Manifesting the Arising of Nature from the Chapter on the Arising of Nature Treatise on the Absence of Right and Wrong Chapter on Manifesting Nirvana Chapter on the Merits of Seeing, Hearing, and Making Offerings Chapter on Manifesting Wisdom from the Seventh Assembly's Chapter on Leaving the World Chapter on Unshared Dharmas Chapter on the Six Recollections Chapter on the Nine Successive Attainments Chapter on the Eight Persons Chapter on the Two Practices of Seeing the Dharma Chapter on Pratyekabuddhas Chapter on Bodhisattvas Chapter on the Five Births Chapter on Turning the Mind from the Eighth Assembly's Chapter on Entering the Dharma Realm Chapter on Virtuous and Wise Friends Chapter on the Four Kinds of Closeness Explanation of the Meaning in the Text of the Forty-Five Knowledges Harmonizing the Meaning of the One Vehicle Manifesting the Meaning of Increase and Decrease in the Chapters of the Avatamsaka Sutra Explaining the Meaning of the Difference in the One Vehicle of the Avatamsaka Sutra by Explaining the Two Sutras of the Brahma Net Sutra and the Original Vows of the Garland Sutra Certifying the Meaning of the Division of Teaching in the Use of the Avatamsaka Sutra Meaning of Similarities and Differences in the Sanskrit Version Phonetics and Meanings of the Entire Avatamsaka Sutra
The above Righteous Chapters total one hundred and forty-one sections.
Chapter on the Ten Understandings from the Ten Understandings Chapter
The Ten Understandings: 'Ten' is a number, 'Understanding' is illuminating and penetrating. That which allows for illumination and penetration is called 'Understanding'. This meaning pervades the ten bhūmis (ten bhūmi, the ten stages of a Bodhisattva's practice), which are the virtues of the ten bhūmis. It is not shared with the Śrāvakayāna, Pratyekabuddhayāna, and the Small Vehicle, but is shared with the Great Vehicle.
如離世間品說。
滅盡定章
滅盡定者。分別有三。謂一乘三乘小乘。一乘義者。謂即體成用。教化眾生。成諸佛事。如海幢比丘入滅盡定。即自身上放法界身云利益眾生。三乘滅定者。于自身上。不說成用。變作異身。依其異物。成利生等用。得名俱行。約菩薩自身。則不可說相。約眾生心機。方得明其菩薩俱行。小乘定者。則無俱行利他之相。出定以後。方成別事。體者一乘滅定用法界為體。仍從勝緣。說是滅義名不相應。不相應者。即道理也。三乘定體者。即真如實性。隨其勝緣說不相應。不相應者。即理也。一乘道理。一即一切。一切即一。具因陀羅及微細等。三乘道理。但是一寂不說別相。名不相應。不相應者。不與分別相應也。小乘滅定者。用不相應為體。不相應者。即是事法。不相應聚也。得位差別者。約小乘位。十二人得。謂滅非相惑。有八人得。除其具縛。羅漢辟支菩薩及佛大乘。初教三人得。謂不定位定位及佛。此中滅定通大小乘。如不定位中得者。是小乘定。先於小乘位。已得滅定故。大乘直進位中四人得。不定位及定位八地及佛地。初二位同小乘。由先得后迴心故。若約熟教位五人得。不定位一。及定位二。初地已上至六地七地三。八地已上四。佛地五。初不定位。通大乘初教
及小乘。何以故。為二人俱有迴心入熟教故。若約頓教即不可說。圓教即六位得。得從初不定位及定位。並解位第六心初地已上八地已上並佛地。若依熟教。小乘迴心。約別十地德。則在第六地得。若約初教直進等迴心。則同第七地得。若熟教等迴心。即依圓教別十地位相。第八地得。得彼一乘滅盡定。何以故。三乘滅盡定。先已得故。余義如別章。
十忍品十忍章
十忍者。謂隨順音聲忍．順忍．無生法忍．如幻忍．如炎忍．如夢忍．如響忍．如電忍．如化忍．如虛空忍。此忍通十地。所以說十者。欲顯無量故。廣解如別章。
阿僧祇品時劫章
阿僧祇時者。謂大乘小乘二乘不同。小乘以六十劫。為大劫阿僧祇。小乘經此三僧祇得作佛。大乘義從拘梨已去。成一百句名一受。一受已去。名一阿僧祇。此是大數。十數中第一數也。三乘大乘佛。唯一方化儀。經此三大劫。修道得成佛。若頓教義即不可說。若一乘義即無盡劫。何以故。為依一乘一切眾生已成佛竟。復為眾生新新成佛。亦不住學地而成正覺。據此不限時分故無盡也。此義教興。挍量十地德。生其信也。又此數法。是通十地得。余義如別章。
壽命品壽命差別章
壽命者。謂經時分為壽。命者命根。又壽即是命。小乘
【現代漢語翻譯】 以及小乘。為什麼呢？因為這兩種（根器）都可能迴心轉入熟教的緣故。如果按照頓教來說，就不可說了。圓教來說，六個位次都能證得。證得是從最初的不定位以及定位，包括解位、第六心、初地以上、八地以上以及佛地。如果依照熟教，小乘迴心，按照別教十地的功德，那麼在第六地證得。如果按照初教直接前進等迴心，那麼等同於第七地證得。如果熟教等迴心，那麼依照圓教別教十地的位次，在第八地證得。證得那一乘的滅盡定。為什麼呢？因為三乘的滅盡定，先前已經證得的緣故。其餘的意義如同別的章節。
十忍品 十忍章
十忍是指：隨順音聲忍、順忍、無生法忍、如幻忍、如炎忍、如夢忍、如響忍、如電忍、如化忍、如虛空忍。這十忍貫通十地。之所以說十，是爲了顯示無量（的功德）。詳細的解釋如同別的章節。
阿僧祇品 時劫章
阿僧祇時，是指大乘、小乘兩種乘不同。小乘以六十劫為大劫阿僧祇。小乘經歷這三個阿僧祇才能成佛。大乘的意義是從拘梨（kuli，數量單位）開始，一百句成為一受（ekakotya，數量單位）。一受之後，稱為一阿僧祇（asamkhya，數量單位）。這是大數，是十個數中第一個數。三乘的大乘佛，只有一種化儀，經歷這三大劫，修道才能成佛。如果按照頓教的意義，就不可說了。如果按照一乘的意義，就是無盡的劫。為什麼呢？因為依照一乘，一切眾生已經成佛完畢，又爲了眾生新新成佛，也不停留在學地而成正覺。根據這個，不限定時間，所以是無盡的。這個意義是教義興盛，比較十地的功德，產生其信心。而且這個數法，是貫通十地證得的。其餘的意義如同別的章節。
壽命品 壽命差別章
壽命，是指經歷時間而成為壽。命，是指命根。而且壽就是命。小乘
【English Translation】 And also the Hinayana. Why? Because both of them have the potential to turn their minds towards the ripe teaching. If according to the Sudden Teaching, it cannot be spoken of. According to the Perfect Teaching, all six positions can be attained. Attainment is from the initial unestablished position and the established position, including the Understanding Position, the Sixth Mind, the First Bhumi (ground, bhūmi) and above, the Eighth Bhumi and above, and the Buddha Bhumi. If according to the Ripe Teaching, the Hinayana turns its mind, according to the merits of the Separate Ten Bhumis, then it is attained at the Sixth Bhumi. If according to the Initial Teaching, direct advancement and turning of the mind, then it is the same as being attained at the Seventh Bhumi. If the Ripe Teaching and turning of the mind, then according to the positions of the Separate Ten Bhumis of the Perfect Teaching, it is attained at the Eighth Bhumi. Attaining that One Vehicle's Cessation Samadhi (nirodha-samāpatti, 滅盡定). Why? Because the Cessation Samadhi of the Three Vehicles has already been attained. The remaining meanings are as in other chapters.
Chapter on the Ten Forbearances from the Chapter on the Ten Forbearances
The Ten Forbearances are: Forbearance in Accordance with Sounds, Compliant Forbearance, Forbearance of Non-Origination of Dharmas (anutpattika-dharma-ksanti, 無生法忍), Illusion-like Forbearance, Flame-like Forbearance, Dream-like Forbearance, Echo-like Forbearance, Lightning-like Forbearance, Transformation-like Forbearance, and Space-like Forbearance. These forbearances pervade the Ten Bhumis. The reason for saying ten is to reveal the immeasurable (merits). Detailed explanations are as in other chapters.
Chapter on Time and Kalpas from the Chapter on Asamkhya
Asamkhya (asamkhya, 阿僧祇) time refers to the difference between the Mahayana and Hinayana. The Hinayana uses sixty kalpas (kalpa, 劫) as a great kalpa asamkhya. The Hinayana attains Buddhahood after experiencing these three asamkhya kalpas. The meaning of the Mahayana is that from kuli (kuli, 拘梨) onwards, one hundred sentences become one ekakotya (ekakotya, 受). After one ekakotya, it is called one asamkhya. This is a large number, the first number among the ten numbers. The Mahayana Buddha of the Three Vehicles has only one form of transformation. After experiencing these three great kalpas, cultivating the path leads to attaining Buddhahood. If according to the meaning of the Sudden Teaching, it cannot be spoken of. If according to the meaning of the One Vehicle, it is an endless kalpa. Why? Because according to the One Vehicle, all sentient beings have already completed becoming Buddhas, and again, for sentient beings, they newly become Buddhas, and they do not remain in the stage of learning but attain perfect enlightenment. According to this, there is no limit to time, so it is endless. This meaning is the flourishing of the teachings, comparing the merits of the Ten Bhumis, generating faith in them. Moreover, this method of counting is attained throughout the Ten Bhumis. The remaining meanings are as in other chapters.
Chapter on the Difference in Lifespan from the Chapter on Lifespan
Lifespan refers to the duration of time that constitutes life. Life refers to the life force. Moreover, lifespan is life. Hinayana
以非色非心為體。大乘以不相應法為體。仍大乘初教不相應。不與小乘同。小乘不相應。即入事聚攝。大乘初教不相應。是理非事。又即是空。若依終教。即事是如。若依一乘。一切自在。何以故。是法界故。長短自在。隨機應見差別不同。問依其經文。將娑婆國土對阿彌陀國等。辨命短長。據此三千界處命根。與佛土命根雖有短長根法不異。此義云何。答據三乘義。凈土說命。即是報命。雖染凈不同。命義不別。除諸佛菩薩變化者。不入此例。若一乘義。假使世界性等十種土中。所有命根。雖福分轉勝。命亦不異。除佛境界不可說不可說。若約宗分。凡夫約人辨命。聲聞約實法辨命。若初教菩薩。即空辨命。若終教菩薩。即如辨命。若約一乘。即法界自在辨命。此義通十地。若約別教。信位終心即得。余義如別章。
壽命品內明往生義
往生義者。總有七門。一明往生意。二明往生所信之境。三明往生因緣。四明往生驗生法。五明往生業行。六明往生人位分齊。七明往生業行迴轉不同。初明往生意者。為欲防退。娑婆世界雜惡之處中下濡根。于緣多退。佛引往生。凈土緣強。唯進無退。故制往生。往生有二處。一是西方。二生彌勒處。若欲斷煩惱者。引生西方。不斷煩惱者。引生彌勒佛前。何以故。西
【現代漢語翻譯】 現代漢語譯本 以非色非心為本體。大乘以不相應法為本體。即使是大乘初教的不相應法，也與小乘不同。小乘的不相應法，歸入事聚所攝。大乘初教的不相應法，是理而非事，並且就是空。如果依據終教，就是事即是如。如果依據一乘，一切都是自在的。為什麼呢？因為這是法界的緣故。長短自在，隨機應見，差別不同。問：依據經文，將娑婆國土（Saha world，我們所居住的這個世界）與阿彌陀國（Amitabha's Pure Land，阿彌陀佛的凈土）等相比，辨別壽命的長短。根據這三千大千世界的眾生命根，與佛土的眾生命根雖然有長短，但根法沒有差異，這是什麼意思？答：根據三乘的教義，凈土所說的壽命，就是報命。雖然染凈不同，但壽命的意義沒有區別。除了諸佛菩薩的化身之外，不在此例。如果按照一乘的教義，即使在世界性等十種國土中，所有的命根，雖然福分更加殊勝，但壽命也沒有差異。除了佛的境界不可說不可說。如果從宗派來分，凡夫依據人來辨別壽命，聲聞依據實法來辨別壽命。如果是初教菩薩，就以空來辨別壽命。如果是終教菩薩，就以如來辨別壽命。如果按照一乘，就以法界自在來辨別壽命。這個意義貫通十地。如果按照別教，信位終心就可以得到，其餘的意義如同別的章節。
壽命品內明往生義
往生的意義，總共有七個方面。一是說明往生的意義，二是說明往生所信的境界，三是說明往生的因緣，四是說明往生的驗生方法，五是說明往生的業行，六是說明往生的人位分齊，七是說明往生的業行迴轉的不同。首先說明往生的意義，是爲了防止退轉。娑婆世界（Saha world，我們所居住的這個世界）是雜惡之處，中下根器的人，容易因為外緣而退轉。佛引導往生凈土，因為凈土的緣分強，只有前進沒有退轉，所以制定往生。往生有兩個地方，一是西方，二是往生彌勒處（Maitreya's place，彌勒菩薩所在之處）。如果想要斷煩惱，就引導往生西方。不斷煩惱的，就引導往生彌勒佛前。為什麼呢？西
【English Translation】 English version Taking non-form and non-mind as its substance. The Mahayana takes non-corresponding dharmas as its substance. Even the non-corresponding dharmas of the initial teaching of the Mahayana are different from those of the Hinayana. The non-corresponding dharmas of the Hinayana are included in the aggregation of events. The non-corresponding dharmas of the initial teaching of the Mahayana are principle rather than event, and they are emptiness. If based on the final teaching, then event is Suchness. If based on the One Vehicle, everything is at ease. Why? Because it is the Dharmadhatu. Length and shortness are at ease, and differences are seen according to the occasion. Question: According to the sutra text, comparing the Saha world (Saha world, the world we live in) with Amitabha's Pure Land (Amitabha's Pure Land, the Pure Land of Amitabha Buddha) and others, distinguish the length of life. According to the life roots in this three thousand great thousand world system, although the life roots in the Buddha-land have differences in length, the root dharmas are not different. What does this mean? Answer: According to the meaning of the Three Vehicles, the life spoken of in the Pure Land is retribution life. Although defilement and purity are different, the meaning of life is not different. Except for the transformations of all Buddhas and Bodhisattvas, they are not included in this example. If according to the meaning of the One Vehicle, even in the ten kinds of lands such as world-nature, all life roots, although the blessings are more superior, the life is also not different. Except for the Buddha's realm, which is unspeakable and unspeakable. If divided by sect, ordinary people distinguish life according to people, and Sravakas distinguish life according to real dharmas. If it is a Bodhisattva of the initial teaching, then life is distinguished by emptiness. If it is a Bodhisattva of the final teaching, then life is distinguished by Suchness. If according to the One Vehicle, then life is distinguished by the ease of the Dharmadhatu. This meaning penetrates the ten grounds. If according to the Separate Teaching, the final mind of the stage of faith can be attained, and the remaining meanings are like other chapters.
The meaning of rebirth is explained in the Chapter on Life Span
The meaning of rebirth has seven aspects in total. First, explain the meaning of rebirth. Second, explain the realm of faith in which rebirth is believed. Third, explain the causes and conditions of rebirth. Fourth, explain the methods of verifying rebirth. Fifth, explain the karmic practices of rebirth. Sixth, explain the divisions of the positions of people who are reborn. Seventh, explain the differences in the turning of karmic practices of rebirth. First, explain the meaning of rebirth, in order to prevent regression. The Saha world (Saha world, the world we live in) is a place of mixed evils, and people of middle and lower capacities are easily regressed by external conditions. The Buddha guides rebirth in the Pure Land, because the conditions in the Pure Land are strong, and there is only progress and no regression, so rebirth is established. There are two places for rebirth, one is the West, and the other is rebirth in Maitreya's place (Maitreya's place, the place where Maitreya Bodhisattva is). If you want to cut off afflictions, you will be guided to be reborn in the West. Those who do not cut off afflictions will be guided to be reborn before Maitreya Buddha. Why? West
方是異界故。須伏斷惑。彌勒處是同界故。不假斷惑。業成即往生。第二往生所信境者。謂阿彌陀佛國一乘三乘不同。若依一乘。阿彌陀土。屬世界海攝。何以故。為近引初機成信教境真實佛國圓融不可說故。若依三乘。西方凈土是實報處。通成四土。一法性土。二事凈土。三實報土。四化凈土。化者是報化也。非化身化。于中所有佛及土田菩薩眷屬如攝論。十七觀境圓凈泉池華果諸乘優劣雜類不同。並對娑婆有情眾生依正果報所有色心境界。皆悉翻對引接。令成生信法門。如西方佛。引此方樂佛習心。西方樹林。引此方樂樹林習心。西方菩薩。引此方樂伴善知識習心。西方八功德水。引此方樂水習心。如是一切。並皆準知。而依四種凈土。而訊息之。第三明往生因緣者。謂得往生。由六因緣成。四緣者。一因緣。二等無間緣。亦云次第緣。三所緣。亦云緣緣。四增上緣。本識業種為因緣。求生心為次第緣。凈土等境為緣緣余法不礙為增上緣。六因者。一能作因。亦云所作因。二俱有因。亦云共有因。三相應因。四同類因。亦云自分因。五遍因。亦云遍行因。六異熟果因。亦云報因。六因生五果。相應共有二因。感增上果。自分因遍因感依果。所作自分相應共有。感解脫果及士夫果。亦名功用果。報因感報果。往生凈
【現代漢語翻譯】 現代漢語譯本 方纔所說是異界的原因，必須通過降伏煩惱來斷除疑惑。而彌勒菩薩所處的兜率天是同一界，所以不需要斷除疑惑，一旦業力成熟，即可往生。 第二，關於往生之處所應信的境界，指的是阿彌陀佛國度在一乘和三乘的教義下有所不同。如果依據一乘的觀點，阿彌陀佛的國土屬於世界海所攝。這是為什麼呢？因為要引導初學者成就信心的教義境界，真實的佛國是圓融而不可言說的。如果依據三乘的觀點，西方凈土是實報莊嚴土，通攝四種凈土：一是法性土，二是事凈土，三是實報土，四是化凈土。這裡的『化』是指報身佛所顯現的化土，並非應化身佛的化土。其中所有的佛和國土、菩薩眷屬，如《攝大乘論》中所述的十七種觀想境界，圓滿清凈的泉池、華美的果實，以及諸乘的優劣和各種不同的事物，都是針對娑婆世界的有情眾生的依報和正報，所有色法和心法的境界，都一一對應，用來引導眾產生就往生的信心法門。例如，西方的佛，引導此方眾生欣樂於佛的習性；西方的樹林，引導此方眾生欣樂於樹林的習性；西方的菩薩，引導此方眾生欣樂於親近善知識的習性；西方的八功德水，引導此方眾生欣樂於水的習性。像這樣的一切，都可以依此類推。並且依據四種凈土來理解這些。 第三，說明往生的因緣，指的是能夠往生，是由六種因緣成就的。四緣指的是：一、因緣，二、等無間緣（也稱為次第緣），三、所緣緣（也稱為緣緣），四、增上緣。本識的業種是因緣，求生凈土的心是次第緣，凈土等境界是所緣緣，其他法不障礙是增上緣。 六因指的是：一、能作因（也稱為所作因），二、俱有因（也稱為共有因），三、相應因，四、同類因（也稱為自分因），五、遍行因（也稱為遍因），六、異熟果因（也稱為報因）。六因產生五種果報。相應因和俱有因感得增上果。自分因和遍因感得依果。所作因、自分因、相應因和俱有因感得解脫果和士夫果（也稱為功用果）。報因感得報果。往生凈土
【English Translation】 English version The reason for what was just said about different realms is that one must subdue and sever delusions. Maitreya's (the future Buddha) place is in the same realm, so there is no need to sever delusions; karma is completed, and then one is reborn there. Secondly, regarding the realm to be believed in for rebirth, it refers to the differences in Amitabha's (Buddha of Infinite Light) Buddha-land according to the One Vehicle and the Three Vehicles. If based on the One Vehicle, Amitabha's land belongs to the world-sea. Why is this? It is to guide beginners to achieve a teaching realm of faith; the true Buddha-land is perfectly fused and indescribable. If based on the Three Vehicles, the Western Pure Land is the Land of Actual Reward, encompassing the Four Lands: first, the Land of Dharma-nature; second, the Land of Pure Affairs; third, the Land of Actual Reward; and fourth, the Land of Transformation. 'Transformation' here refers to the transformed land manifested by the Reward Body Buddha, not the transformed land of the Nirmāṇakāya (Transformation Body) Buddha. Within it, all the Buddhas and lands, Bodhisattva retinues, such as the seventeen contemplation realms described in the Mahāyānasaṃgraha (Compendium of Mahayana), the perfectly pure springs and ponds, beautiful flowers and fruits, the superiority and inferiority of the vehicles, and various different things, all correspond to the dependent and retribution of sentient beings in the Saha world (earth), all the realms of form and mind, are all correspondingly used to guide and help them achieve the Dharma-gate of faith and rebirth. For example, the Buddhas of the West guide beings of this world to delight in the habit of Buddha; the forests of the West guide beings of this world to delight in the habit of forests; the Bodhisattvas of the West guide beings of this world to delight in the habit of associating with good teachers; the eight meritorious waters of the West guide beings of this world to delight in the habit of water. All such things can be understood by analogy, and understood based on the Four Pure Lands. Thirdly, explaining the causes and conditions for rebirth, it refers to being able to be reborn, which is accomplished by six causes and conditions. The four conditions refer to: first, the causal condition (hetu-pratyaya); second, the immediately preceding condition (samanantara-pratyaya), also called the sequential condition; third, the object-condition (alambana-pratyaya), also called the condition of the object; and fourth, the dominant condition (adhipati-pratyaya). The seed of karma in the fundamental consciousness (alaya-vijñana) is the causal condition, the mind seeking rebirth is the sequential condition, the realm of the Pure Land and so on is the object-condition, and other dharmas not obstructing are the dominant condition. The six causes refer to: first, the efficient cause (karana-hetu), also called the acting cause; second, the co-existent cause (sahabhu-hetu), also called the common cause; third, the corresponding cause (samprayuktaka-hetu); fourth, the similar cause (sabhaga-hetu), also called the own-nature cause; fifth, the pervasive cause (sarvatraga-hetu), also called the pervasive-acting cause; and sixth, the ripening-result cause (vipaka-hetu), also called the retribution cause. The six causes produce five results. The corresponding cause and the co-existent cause produce the dominant result. The own-nature cause and the pervasive cause produce the dependent result. The acting cause, the own-nature cause, the corresponding cause, and the co-existent cause produce the liberation result and the manly result (purusa-phala), also called the functional result. The retribution cause produces the retribution result. Rebirth in the Pure Land
土五因感五果。除遍行因。此六因四緣名數。通三乘教。愚法小乘。無凈土。不取小乘因緣名。依大乘初教。六因四緣。及互為因生引二因。及十因二十因等。準之可知。終教唯四緣及互為因。頓教唯互為因。圓教一切因。何以故。諸教皆成往生故。余義準可知。第四往生驗生法者。略有十門。一作道場門。安置道場。建彌陀佛像。幡燈散華洗浴燒香禮佛行道。念阿彌陀。一日乃至七日。驗得往生。二作三七日法。依前建立道場。唸佛行道懺悔禮拜。誦大乘經。三七日滿驗得往生。三依十六觀及九品生。依經得分齊者。驗得往生。四依盂蘭盆法。依那舍長者起教。造盂蘭盆。依教成者。驗得往生。五依往生經。建立黃幡。及示佛像。並作灌頂法。若未終。若終時已終竟如法成就。得驗往生。六觀其暖觸臨終之時。頭頂暖者。驗得往生。七依彌勒發問經。十念成就。盡其一報。亦驗此人定得往生。八驗中陰身。亦得往生。若親兒女。隨在一時。知彼父母所有行相。不依前件所驗相者。應為別作三七日法。稱名行道懺悔滅罪。至心徹到。驗得父母中陰往生。九依灌頂法。四月八日。灌頂佛像。及洗菩提樹。福及父母兄弟姊妹。並驗往生。十盡其一生。六時禮佛懺悔謝過。及來去往還皆參辭禮拜。謝過尊儀。無間絕者。驗得
【現代漢語翻譯】 現代漢語譯本 土五因（五種根本原因）感五果（五種結果）。除去遍行因（普遍存在的原因）。這六因（六種原因）四緣（四種條件）的名目，是三乘教法（聲聞乘、緣覺乘、菩薩乘）共通的。愚昧的小乘行者，因為沒有凈土的教義，所以不採用小乘的因緣名目。依據大乘初教（初期教義），有六因四緣，以及互為因（相互作為原因）的生因（產生原因）和引因（引導原因）兩種。還有十因（十種原因）、二十因（二十種原因）等等，可以依此類推。終教（最終教義）只有四緣和互為因。頓教（頓悟教義）只有互為因。圓教（圓滿教義）則包含一切因。為什麼呢？因為各種教義都能成就往生。其餘的意義可以依此類推得知。 第四，關於往生驗生法（驗證往生的方法），大致有十個方面： 一、作道場門（建立道場的方法）：安置道場，建立彌陀佛像（阿彌陀佛的佛像），設定幡（旗幟）、燈，散花，洗浴，燒香，禮佛行道，念阿彌陀佛。從一天到七天，驗證是否能夠往生。 二、作三七日法（進行二十一日修行的方法）：依照前面的方法建立道場，唸佛行道，懺悔禮拜，誦大乘經典。二十一日圓滿后，驗證是否能夠往生。 三、依十六觀（十六種觀想方法）及九品生（往生的九個品級）：依照經典中的分判，驗證是否能夠往生。 四、依盂蘭盆法（依照盂蘭盆經的方法）：依照那舍長者（一位長者）所倡導的，製作盂蘭盆（一種供具），依照教義完成，驗證是否能夠往生。 五、依往生經（依照往生經）：建立黃幡（黃色旗幟），展示佛像，並進行灌頂法（一種儀式）。如果還未去世，或者去世時已經如法成就，就可以驗證是否能夠往生。 六、觀其暖觸（觀察身體的溫度）：臨終之時，如果頭頂有溫暖的感覺，就可以驗證是否能夠往生。 七、依彌勒發問經（依照彌勒菩薩提問的經典）：如果十念成就，盡此一生的果報，也可以驗證此人必定能夠往生。 八、驗中陰身（驗證中陰身）：也可以得知是否往生。如果是親生子女，在任何時候，知道其父母的所有行相，如果不符合前面所說的驗證之相，應該另外為他們做二十一日的修行，稱念佛名，行道，懺悔滅罪，至誠懇切，驗證其父母的中陰身是否能夠往生。 九、依灌頂法（依照灌頂法）：在四月八日，為佛像灌頂，並清洗菩提樹，將福德迴向給父母兄弟姐妹，並驗證是否能夠往生。 十、盡其一生（用盡一生）：六時（一天六個時段）禮佛懺悔謝過，以及來去往還都參辭禮拜，感謝佛的尊儀，沒有間斷，就可以驗證是否能夠往生。
【English Translation】 English version The five 'Tu' causes (five fundamental causes) give rise to five 'Guo' results (five kinds of results). Except for the 'Bianxing Yin' (pervasive cause). These names of six causes (six kinds of causes) and four conditions (four kinds of conditions) are common to the Three Vehicles teachings (Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna). Ignorant Śrāvakayāna practitioners, because they do not have the Pure Land teachings, do not adopt the names of Śrāvakayāna causes and conditions. According to the initial teachings of Mahāyāna, there are six causes and four conditions, as well as the two causes of 'Huwei Yin' (mutual cause), namely 'Sheng Yin' (generating cause) and 'Yin Yin' (leading cause). There are also ten causes (ten kinds of causes), twenty causes (twenty kinds of causes), etc., which can be inferred by analogy. The final teachings only have four conditions and mutual causes. The sudden teachings only have mutual causes. The perfect teachings include all causes. Why? Because all teachings can achieve rebirth in the Pure Land. The remaining meanings can be inferred by analogy. Fourth, regarding the methods for verifying rebirth in the Pure Land, there are roughly ten aspects: 1. The method of establishing a 'Daochang' (place of practice): Arrange the 'Daochang', erect an image of Amitābha Buddha (the Buddha of Infinite Light), set up banners, lamps, scatter flowers, bathe, burn incense, prostrate in worship, practice walking meditation, and recite Amitābha's name. From one day to seven days, verify whether rebirth can be attained. 2. The method of performing the 'Three Seven Day' practice: Establish a 'Daochang' according to the previous method, recite the Buddha's name, practice walking meditation, repent, prostrate in worship, and recite Mahāyāna scriptures. After twenty-one days are completed, verify whether rebirth can be attained. 3. Rely on the Sixteen Contemplations (sixteen methods of contemplation) and the Nine Grades of Rebirth (nine levels of rebirth): According to the distinctions in the scriptures, verify whether rebirth can be attained. 4. Rely on the 'Ullambana' method (according to the Ullambana Sutra): According to what Elder 'Nasha' (an elder) advocated, make an 'Ullambana' (a kind of offering utensil), and complete it according to the teachings, verify whether rebirth can be attained. 5. Rely on the 'Rebirth Sutra' (according to the Rebirth Sutra): Erect yellow banners, display Buddha images, and perform the 'Abhiṣeka' (a kind of ritual). If one has not yet passed away, or if one has already completed the ritual properly at the time of death, it can be verified whether rebirth can be attained. 6. Observe the warmth touch: At the time of death, if there is a warm feeling on the crown of the head, it can be verified whether rebirth can be attained. 7. Rely on the 'Maitreya's Questions Sutra' (according to the Sutra of Questions by Maitreya): If one achieves the Ten Recitations and exhausts the retribution of this life, it can also be verified that this person will definitely attain rebirth. 8. Verify the 'Antarābhava' (intermediate state): It can also be known whether rebirth has been attained. If one's own children, at any time, know all the characteristics of their parents, and if they do not conform to the aforementioned signs of verification, they should additionally perform a twenty-one day practice for them, reciting the Buddha's name, practicing walking meditation, repenting of sins, and being sincerely earnest, verify whether their parents' 'Antarābhava' can attain rebirth. 9. Rely on the 'Abhiṣeka' method (according to the Abhiṣeka method): On April 8th, perform 'Abhiṣeka' for the Buddha image and wash the Bodhi tree, dedicate the merits to parents, siblings, and verify whether rebirth can be attained. 10. Exhaust one's life: Bow to the Buddha and repent six times a day (six periods of the day), and always pay respects when coming and going, thanking the Buddha's dignified appearance, without interruption, it can be verified whether rebirth can be attained.
往生。第五往生業行者。總說正助一切業行。皆為往生業行。無問內門外門有流無流。皆為往生業行。無問現生及過去未來多生所有福慧。及一切五乘等業行。迴向皆為業行。如是準知。第六往生人位分齊者。大位為其十解已前。信位之中。成十善法。正修行者。是其教家正所為之位。何以故。為此位中防退失故。及退滅故。並廢退故。十解已上。無上三退。教即不為。此據終教說。若據初教。十回向已還是其所為。何以故。十回向已去得不退故。若約頓教及圓教。在信位終心自分已還。是所為位。頓教及圓教。雖無相遲疾異。而約終教辨。其見聞約成多少。仍理自不同。宜可準知。此依觀經九品生文。準即可知。第七往生業行迴轉不同者。其往生業。縱使此土人天正善根。三乘正善根。求生十方凈土。正善根等。回生西方。併成助行因。若論正生。彼因即簡三界苦集因。無分別智。為正行因。發願求生為勝方便。臨終樂欲生為次第緣。即是正勝欲。臨終時善知識行及解者。為親增上宿世善根。大準依經。成多善根。準現生中一生所作相續大善根多少等者。即為正因。非別時意。降斯已下。是別時意。令生西方。至彼得不退。雖有前後。仍取不退。以為大宗。從此已后。展轉增勝。生無邊佛土。至普賢界。還來入彼蓮
【現代漢語翻譯】 現代漢語譯本 往生。第五，往生業行者。總的來說，所有正行和助行，都可以作為往生之業行。無論是內門還是外門，有為還是無為，都可以作為往生之業行。無論是現生、過去還是未來多生所積累的福慧，以及一切五乘（人、天、聲聞、緣覺、菩薩）等的業行，迴向都可以作為往生之業行。這些道理可以類推得知。 第六，往生之人位分齊。大位是指十解（對教義的十種理解）之前，在信位之中，成就十善法，並如法修行的人，這是教家（指某個宗派的教義）主要關注的位次。為什麼呢？因為這個位次的人容易退失、退滅，或者廢棄修行。十解以上，沒有這三種退失的危險，教家就不再特別關注了。這是根據終教（某個宗派的最終教義）來說的。如果根據初教（某個宗派的初始教義），十回向（菩薩修行過程中的十個階段）之後仍然是教家所關注的。為什麼呢？因為十回向之後才能達到不退轉的境界。如果按照頓教（禪宗）和圓教（天臺宗），在信位結束之前，仍然是教家所關注的位次。頓教和圓教雖然在修行速度上沒有明顯的差異，但如果按照終教來辨別，其見聞的成就多少仍然有不同的道理，應該仔細理解。這是依據《觀經》九品往生文來判斷的。 第七，往生業行的迴轉不同。往生之業，即使是此土（娑婆世界）人天的正善根，三乘（聲聞、緣覺、菩薩）的正善根，求生十方凈土的正善根等，迴向求生西方極樂世界，都可以成為助行之因。如果論及正生（真正往生的原因），那麼就要排除三界（欲界、色界、無色界）的苦集之因，以無分別智作為正行之因，發願求生作為殊勝的方便，臨終時欣樂求生作為次第的因緣，也就是真正的殊勝願望。臨終時善知識（善於引導的人）的開導和理解，可以親近並增長宿世的善根。大致依據經典，成就眾多善根。根據現生中一生所作相續的大善根多少等情況，作為正因。不是指其他時間的意念。降到這以下，就是指其他時間的意念。令眾生往生西方，到達彼土獲得不退轉。雖然有前後次第，但仍然以不退轉作為最重要的目標。從此以後，逐漸增勝，往生到無邊佛土，到達普賢菩薩的境界，再回來進入蓮花之中。
【English Translation】 English version Rebirth. Fifth, those who practice rebirth karma. Generally speaking, all right practices and auxiliary practices can be regarded as the karma for rebirth. Whether it is the inner door or the outer door, with outflows or without outflows, all can be regarded as the karma for rebirth. Whether it is the blessings and wisdom accumulated in this life, the past, or many future lives, as well as all the karma of the Five Vehicles (human, celestial, Śrāvaka, Pratyekabuddha, Bodhisattva), dedicating them can be regarded as the karma for rebirth. These principles can be inferred. Sixth, the distinctions in the positions of those who are reborn. The 'great position' refers to those before the 'ten understandings' (ten understandings of the teachings), who, within the position of faith, accomplish the ten good deeds and practice accordingly. This is the position mainly focused on by the teaching schools (referring to the doctrines of a certain sect). Why? Because people in this position are prone to regression, extinction, or abandonment of practice. Above the ten understandings, there is no danger of these three regressions, and the teaching schools no longer pay special attention. This is according to the final teachings (the ultimate doctrines of a certain sect). If according to the initial teachings (the initial doctrines of a certain sect), after the ten dedications (ten stages in the Bodhisattva's practice), it is still the focus of the teaching schools. Why? Because only after the ten dedications can one reach the state of non-retrogression. If according to the sudden teaching (Zen) and the perfect teaching (Tiantai), before the end of the position of faith, it is still the position focused on by the teaching schools. Although there is no obvious difference in the speed of practice between the sudden teaching and the perfect teaching, if distinguished according to the final teaching, the amount of achievement in seeing and hearing still has different principles, which should be carefully understood. This is based on the 'Contemplation Sutra' and its description of the nine grades of rebirth. Seventh, the differences in the redirection of rebirth karma. The karma for rebirth, even if it is the right roots of goodness of humans and celestial beings in this land (Sahā world), the right roots of goodness of the Three Vehicles (Śrāvaka, Pratyekabuddha, Bodhisattva), the right roots of goodness of seeking rebirth in the Pure Lands of the ten directions, etc., dedicating them to seek rebirth in the Western Pure Land of Ultimate Bliss can all become the cause of auxiliary practices. If discussing the 'right birth' (the real cause of rebirth), then one must exclude the causes of suffering and accumulation in the Three Realms (desire realm, form realm, formless realm), and take non-discriminating wisdom as the cause of right practice, making vows to seek rebirth as a supreme expedient, and rejoicing in seeking rebirth at the time of death as the sequential condition, which is the true supreme aspiration. The guidance and understanding of a good teacher (someone skilled in guiding) at the time of death can draw near and increase the good roots of past lives. Generally based on the scriptures, one accomplishes numerous good roots. According to the amount of great good roots made continuously in one lifetime in this present life, etc., this is taken as the right cause. It does not refer to thoughts at other times. Below this, it refers to thoughts at other times. Causing sentient beings to be reborn in the West, reaching that land and obtaining non-retrogression. Although there is a sequence, non-retrogression is still taken as the most important goal. From then on, gradually increasing in excellence, one is reborn in boundless Buddha lands, reaching the realm of Samantabhadra Bodhisattva, and then returning to enter the lotus.
華藏世界海。成起化之用。此據極終入宅之言。若依觀經上品上生。聞妙法已。即悟無生法忍。經須臾間。歷事諸佛。遍十方界。于諸佛前。次第受記。還至本國。得無量百千陀羅尼門。此據初始近至之言。又依往生論。有二種漸次相資法。一因二果。因者有五門。畢竟得生安樂國土見阿彌陀佛。一者禮拜門。二者讚歎門。三者作愿門。四者觀察門。五者回向門。云何禮拜。身業禮阿彌陀如來應正遍知。為生彼國意故。云何讚歎。口業讚歎。稱彼如來名。如彼如來光明智相。如彼名義。欲如實修行相應故。云何作愿。心常作愿。一心專念畢竟往生安樂國土。欲如實修行奢摩他故。云何觀察。智慧觀察。正念觀彼。欲如實修行毗婆舍那故。廣如論說。云何迴向。謂迴向三處。第二果者。復有五種門。漸次成就五種功德。一者近門。二者大眾門。三者宅門。四者屋門。五者園林遊戲地門。初四種門。成就入功德。第五門成就出功德。入第一門者。以禮拜阿彌陀佛為生彼國故。得生安樂世界。入第二門者。以讚歎阿彌陀佛。隨順名義。稱如來名。依如來光明相心修行故。得入大會眾數。入第三門者。以一心專唸作愿生彼。修奢摩他寂靜三昧行故。得入蓮華藏世界。入第四門者。以專念觀察彼妙莊嚴。修毗婆舍那故。得到彼處
【現代漢語翻譯】 現代漢語譯本 華藏世界海（Huazang World Sea，諸佛清凈功德莊嚴的世界）。成就生起化現的作用。這是根據最終到達歸宿之地的說法。如果依照《觀經》（Visualization Sutra）上品上生的描述，聽聞妙法之後，立即領悟無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解）。在極短的時間內，經歷侍奉諸佛，遍及十方世界。在諸佛面前，依次接受授記。返回到自己的國土，獲得無量百千陀羅尼門（Dharani-mukha，總持法門的門徑）。這是根據最初接近到達的說法。 又依照《往生論》（Rebirth Treatise），有兩種漸次互相資助的方法。一是因，二是果。因有五門：必定得以往生安樂國土，見到阿彌陀佛（Amitabha Buddha）。一是禮拜門，二是讚歎門，三是作愿門，四是觀察門，五是迴向門。 什麼是禮拜？身業禮拜阿彌陀如來應正遍知（Tathagata Arhat Samyak-sambuddha，如來十號之一），爲了往生彼國之意。什麼是讚歎？口業讚歎，稱念彼如來的名號，如彼如來的光明智相，如彼名義，想要如實修行相應。什麼是作愿？心中常常發願，一心專念必定往生安樂國土，想要如實修行奢摩他（Samatha，止）的緣故。什麼是觀察？用智慧觀察，正念觀彼，想要如實修行毗婆舍那（Vipassana，觀）的緣故，詳細內容如論中所說。什麼是迴向？就是迴向三處。 第二果，又有五種門，漸次成就五種功德。一是近門，二是大眾門，三是宅門，四是屋門，五是園林遊戲地門。前四種門，成就入的功德，第五門成就出的功德。進入第一門，因為禮拜阿彌陀佛爲了往生彼國，所以得以往生安樂世界。進入第二門，因為讚歎阿彌陀佛，隨順名義，稱念如來名號，依靠如來光明相心修行，所以得以進入大會眾數。進入第三門，因為一心專念發願往生彼國，修奢摩他寂靜三昧行，所以得以進入蓮華藏世界（Lotus Treasury World）。進入第四門，因為專念觀察彼妙莊嚴，修毗婆舍那，所以到達彼處。
【English Translation】 English version The Huazang World Sea (Huazang World Sea, the world adorned with the pure merits and virtues of all Buddhas). It accomplishes the function of arising and transformation. This is based on the statement of ultimately entering the abode. If according to the description of the highest level of rebirth in the Visualization Sutra, after hearing the wonderful Dharma, one immediately realizes Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, profound understanding of the non-arising and non-ceasing of all dharmas). In a very short time, one experiences serving all Buddhas, pervading the ten directions. In front of all Buddhas, one receives predictions in sequence. Returning to one's own country, one obtains immeasurable hundreds of thousands of Dharani-mukha (Dharani-mukha, gateways to the total retention of Dharma). This is based on the statement of initially approaching arrival. Furthermore, according to the Rebirth Treatise, there are two kinds of gradual mutually assisting methods. One is cause, and the other is effect. The cause has five gates: one will surely be reborn in the Land of Bliss and see Amitabha Buddha (Amitabha Buddha). The first is the gate of prostration, the second is the gate of praise, the third is the gate of making vows, the fourth is the gate of observation, and the fifth is the gate of dedication. What is prostration? The bodily karma prostrates to Amitabha Tathagata Arhat Samyak-sambuddha (Tathagata Arhat Samyak-sambuddha, one of the ten titles of the Tathagata), for the intention of being born in that land. What is praise? The verbal karma praises, reciting the name of that Tathagata, such as the light and wisdom aspect of that Tathagata, such as the meaning of that name, wanting to cultivate in accordance with reality. What is making vows? The mind constantly makes vows, single-mindedly contemplating and surely being reborn in the Land of Bliss, wanting to cultivate Samatha (Samatha, cessation) in accordance with reality. What is observation? Observing with wisdom, with right mindfulness contemplating that, wanting to cultivate Vipassana (Vipassana, insight) in accordance with reality, as described in detail in the treatise. What is dedication? It is dedicating to three places. The second effect has five gates, gradually accomplishing five kinds of merits. The first is the near gate, the second is the great assembly gate, the third is the house gate, the fourth is the room gate, and the fifth is the garden and playground gate. The first four gates accomplish the merit of entering, and the fifth gate accomplishes the merit of exiting. Entering the first gate, because of prostrating to Amitabha Buddha for the sake of being born in that land, one is able to be reborn in the Land of Bliss. Entering the second gate, because of praising Amitabha Buddha, following the meaning of the name, reciting the name of the Tathagata, relying on the light and aspect of the Tathagata's mind to cultivate, one is able to enter the great assembly. Entering the third gate, because of single-mindedly contemplating and vowing to be born in that land, cultivating the Samatha peaceful Samadhi practice, one is able to enter the Lotus Treasury World (Lotus Treasury World). Entering the fourth gate, because of single-mindedly observing that wonderful adornment, cultivating Vipassana, one arrives at that place.
受用種種法味樂。出第五門者。以大慈悲。觀察一切苦惱眾生。示應化身。回入生死園煩惱林中。遊戲神通。至教化地。以本願力迴向故。菩薩如是修五門行。自利利他。速得成就阿耨多羅三藐三菩提故。
菩薩住處品住處章
菩薩住處者。依其五教。五義不同。若約凡夫。我所住處。何以故。為佛菩薩在凡夫處示現不異凡夫故。若聲聞住處。唯法我境。無有人故。若菩薩住處。初教即空。終教即如。不可分別故。若依頓教。一切不可說。離分別故。若一乘住處。隨方自在。無二無別。如其法界。今菩薩住處者。即是一乘普賢住處。今舉粗相示其軌耳。此義通十地。何以故。舉彼住處。贊普賢德無礙自在故。余義如別章。
不思議法品顯果德自在章
果德自在者。略說有三種。一小乘佛果德。二三乘佛果德。三一乘佛果德。小乘佛果德者。如下不共義中一百四十不共義者。即是其事。二三乘果德者。如攝論釋。有二十一種功德相應。彼論略舉法身十德。一相．二證得．三自在．四依止．五攝持．六差別．七德．八甚深．九唸佛．十業顯法身義。廣釋如彼論。今且舉第七功德。有二十一句。一與最清凈四無量相應二八解脫亦名背舍。解脫者。謂一內有色外觀色。二內無色外觀色。三凈身證解脫
【現代漢語翻譯】 現代漢語譯本 享受種種佛法滋味的快樂。從第五門出來的人，以大慈悲心，觀察一切受苦惱的眾生，示現應化之身，返回生死輪迴的園地和充滿煩惱的樹林中，遊戲神通，到達可以教化的地方，以過去所發的誓願之力迴向。菩薩像這樣修習五門之行，既能利益自己，又能利益他人，迅速成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。
菩薩住處品 住處章
菩薩的住處，依據五教（五種教法），有五種不同的意義。如果從凡夫的角度來說，就是『我』所居住的地方。為什麼呢？因為佛菩薩在凡夫之處示現，與凡夫沒有區別。如果是聲聞的住處，只有法我之境，沒有人我的分別。如果是菩薩的住處，初教是空，終教是如，不可分別。如果依據頓教，一切都不可說，因為遠離分別。如果是一乘的住處，隨處自在，沒有二也沒有別，如同法界一樣。現在所說的菩薩住處，就是一乘普賢（Samantabhadra）菩薩的住處。現在只是舉出粗略的相狀來顯示它的規範罷了。這個意義貫通十地（十個菩薩的階位）。為什麼呢？因為舉出菩薩的住處，是爲了讚歎普賢菩薩的功德，無礙自在的緣故。其餘的意義在別的章節中詳細說明。
不思議法品 顯果德自在章
果德自在，簡略地說有三種：一是小乘佛的果德，二是三乘佛的果德，三是一乘佛的果德。小乘佛的果德，如下面『不共義』中的一百四十種不共義，就是指這個。二三乘的果德，如《攝大乘論》所解釋的，有二十一種功德相應。該論中簡略地列舉了法身的十種功德：一、相，二、證得，三、自在，四、依止，五、攝持，六、差別，七、德，八、甚深，九、唸佛，十、業顯法身義。詳細的解釋可以參考該論。現在先舉出第七種功德，有二十一句。一是與最清凈的四無量心（慈、悲、喜、舍）相應，二是八解脫，也叫背舍。解脫是指：一、內有色想，外觀色；二、內無色想，外觀色；三、凈身證解脫。
【English Translation】 English version They enjoy the bliss of various Dharma flavors. Those who emerge from the fifth gate, with great compassion, observe all sentient beings suffering from afflictions, manifest responsive bodies, and return to the garden of birth and death and the forest of afflictions, playfully wielding their spiritual powers, reaching the lands where they can teach and transform, dedicating their merits through the power of their original vows. Bodhisattvas, by cultivating the practice of the five gates in this way, benefit both themselves and others, and quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment).
Chapter on the Abode of Bodhisattvas, Section on Abode
The abode of Bodhisattvas, according to the five teachings, has five different meanings. If viewed from the perspective of ordinary beings, it is the place where 'I' dwell. Why? Because Buddhas and Bodhisattvas, when appearing in the realm of ordinary beings, manifest themselves as no different from ordinary beings. If it is the abode of Sravakas (hearers), it is only the realm of Dharma-self, without the perception of personhood. If it is the abode of Bodhisattvas, the initial teaching is emptiness, and the final teaching is thusness, which cannot be distinguished. If based on the Sudden Teaching, everything is inexpressible, because it is free from discrimination. If it is the abode of the One Vehicle, it is free and unconstrained in all directions, without duality or difference, like the Dharma Realm itself. The abode of Bodhisattvas now being discussed is the abode of Samantabhadra (Universal Virtue) Bodhisattva of the One Vehicle. Now, we are merely presenting a rough outline to show its standard. This meaning pervades the ten Bhumis (stages of a Bodhisattva's path). Why? Because mentioning the abode of Bodhisattvas is to praise the virtues of Samantabhadra Bodhisattva, his unobstructed and unconstrained nature. The remaining meanings are explained in detail in other chapters.
Chapter on Inconceivable Dharmas, Section on the Freedom of Fruitional Virtues
The freedom of fruitional virtues can be briefly described as threefold: first, the fruitional virtues of the Hearer Vehicle Buddha; second, the fruitional virtues of the Three Vehicle Buddha; and third, the fruitional virtues of the One Vehicle Buddha. The fruitional virtues of the Hearer Vehicle Buddha are as described in the one hundred and forty unshared qualities mentioned in the section on 'Unshared Qualities' below. The fruitional virtues of the Three Vehicle Buddha are as explained in the Mahāyānasaṃgraha (Compendium of Mahayana), which mentions twenty-one corresponding merits. That treatise briefly lists ten virtues of the Dharmakaya (Dharma Body): 1. characteristics, 2. attainment, 3. freedom, 4. reliance, 5. upholding, 6. distinction, 7. virtue, 8. profundity, 9. mindfulness of the Buddha, and 10. the manifestation of the Dharmakaya through karma. A detailed explanation can be found in that treatise. Now, let us first mention the seventh virtue, which has twenty-one aspects. First, it corresponds to the purest Four Immeasurables (loving-kindness, compassion, joy, and equanimity). Second, it is the eight liberations, also called vimoksha (deliverances). Deliverance refers to: 1. one who has internal form and sees external forms; 2. one who has no internal form and sees external forms; 3. one who attains liberation through pure body.
處。四空處五識處。六無所有處。七非想非非想處。八想受滅身證位。初三背煩惱名解脫。次四背下地名解脫。后一背有緣心名解脫。又八解脫者。今解不同。小乘大乘經意。觀色知空無礙成色。是此文意。初解脫舍染相色。第二者舍色心。第三者成色無礙。第四者舍空心。第五者舍取識想。第六者去少識想。第七者去取定想。第八者去成定取。舍不自在。所以知者。如法集經如來功德中。先列名后次第解。善男子。云何有色見色。有色者皆是因緣。而生空無壽者。能如是知見得舍縛。是名解脫。云何內有色相見外色空無壽者。皆是因緣生。能如是知見得舍縛。名為解脫。云何信解脫凈。若分別凈不凈相。名為邪見。以信凈故。得脫舍縛。名為解脫。過一切色相。滅一切有對相。不念一切別異相。知無邊虛空。即入無邊虛空行。無量虛空。如是知得舍脫縛。名為解脫。過一切虛空。知無邊識。即入無邊識行。此無邊識即是空。能如是知。得脫舍縛名解脫過無邊識。知無所有少。即入無所有行。所有者名貪嗔癡煩惱。入無所有行者。滅彼煩惱。能如是知。得脫舍縛名為解脫。過無所有者。知非有想非無想安穩。即入非有想非無想行。非有想者。性空家靜。非無想者。以依因緣而有。能如是知見。得脫舍縛。得名解脫。過
一切非有想非無想。滅一切受想。入滅盡定行。是菩薩如是見。想如陽炎。受如水泡。想即受。受即想。無智者無壽者。能如是知。得脫舍縛名為解脫。薩遮尼乾子經。明如來德。釋次第定八解脫等。與法集經並同無異。餘者如別章。三八制入亦名勝處。心能制境。使境從心故名制入。一內有色想外觀色少好色惡色。二內有色想外觀色多好色惡色。三內無色想外觀色少好色惡色。四內無色想外觀色多好色惡色。五內無色想外觀青青色青觀青光。六內無色想外觀黃黃色黃觀黃光。七內無色想外觀赤赤色赤觀赤光。八內無色想外觀白白色白觀白光。勝於境界。勝於煩惱故名勝處。四十一切入。謂青．黃．赤．白．地．水．火．風．空處．識處．觀上下諸方。青等十法無二無量名一切入。五無諍三摩提。六愿智。七四無礙解。八六通慧。九三十二大人相。十八十小相。十一四種一切相清凈。謂身清凈。境界清凈。心清凈。智清凈。十二十力。十三四無畏。十四四不護。謂身口意命。十五三念處。謂他生誹謗如來亦不嗔。他若能信如來亦不愛。若無毀無信如來亦不捨。十六拔除習氣。十七無忘失法。十八大悲。十九十八不共法。二十一切相最勝智。二十一等等者等六清凈。一惑障清凈。由滅惑等三障。三障即皮肉心。二業障清
【現代漢語翻譯】 現代漢語譯本 『一切非有想非無想』。滅盡一切感受和思想，進入滅盡定這種修行狀態。菩薩這樣觀察：思想就像陽光下的熱氣（陽炎），感受就像水中的氣泡。思想即是感受，感受即是思想。沒有智慧的人，沒有壽命長短的分別，能夠這樣認知，就能脫離束縛，這稱為解脫。《薩遮尼乾子經》闡明如來的功德，解釋次第禪定、八解脫等等，與《法集經》內容相同沒有差異。其餘內容如同其他章節所述。 三八制入也稱為勝處。心能夠控制外境，使外境順從於心，因此稱為制入。一、內心有對顏色的概念，向外觀看顏色少的好色或惡色。二、內心有對顏色的概念，向外觀看顏色多的好色或惡色。三、內心沒有對顏色的概念，向外觀看顏色少的好色或惡色。四、內心沒有對顏色的概念，向外觀看顏色多的好色或惡色。五、內心沒有對顏色的概念，向外觀看青色，觀察青色的光芒。六、內心沒有對顏色的概念，向外觀看黃色，觀察黃色的光芒。七、內心沒有對顏色的概念，向外觀看紅色，觀察紅色的光芒。八、內心沒有對顏色的概念，向外觀看白色，觀察白色的光芒。勝過境界，勝過煩惱，因此稱為勝處。 四十、一切入。包括青、黃、赤、白、地、水、火、風、空處、識處，以及觀上下四方。青等十法沒有對立，沒有限量，稱為一切入。 五、無諍三摩提（Samadhi，禪定）。六、愿智。七、四無礙解（four kinds of unobstructed eloquence）。八、六通慧（six superknowledges）。九、三十二大人相（thirty-two marks of a great man）。十、八十小相。十一、四種一切相清凈，包括身清凈、境界清凈、心清凈、智清凈。十二、十力（ten powers of a Buddha）。十三、四無畏（four fearlessnesses）。十四、四不護，包括身、口、意、命。十五、三念處。如果他人誹謗如來，也不會嗔恨；如果他人能信仰如來，也不會特別喜愛；如果沒有譭謗也沒有信仰，如來也不會捨棄。十六、拔除習氣。十七、無忘失法。十八、大悲。十九、十八不共法（eighteen unique qualities of a Buddha）。二十、一切相最勝智。二十一、等等者等六清凈。一、惑障清凈，通過滅除惑等三種障礙，這三種障礙指的是皮、肉、心。二、業障清凈。
【English Translation】 English version 'Everything is neither with thought nor without thought'. Extinguishing all sensations and thoughts, entering the state of cessation of perception and sensation. A Bodhisattva sees thus: thoughts are like heat haze (yang yan), sensations are like water bubbles. Thought is sensation, sensation is thought. Those without wisdom, without distinction of lifespan, who can know this way, can escape bondage, this is called liberation. The Satchakanirgrantha Sutra clarifies the virtues of the Tathagata (如來, one who has thus gone), explains the sequential samadhis (次第禪定), the eight liberations (八解脫), etc., and is the same as the Dharma Samgraha Sutra (法集經) without difference. The rest is as described in other chapters. The three eights of mastery are also called superior places. The mind can control the external environment, causing the environment to follow the mind, hence it is called mastery. 1. Internally having the concept of color, externally viewing a small amount of good or bad color. 2. Internally having the concept of color, externally viewing a large amount of good or bad color. 3. Internally having no concept of color, externally viewing a small amount of good or bad color. 4. Internally having no concept of color, externally viewing a large amount of good or bad color. 5. Internally having no concept of color, externally viewing blue, observing the blue light. 6. Internally having no concept of color, externally viewing yellow, observing the yellow light. 7. Internally having no concept of color, externally viewing red, observing the red light. 8. Internally having no concept of color, externally viewing white, observing the white light. Surpassing the environment, surpassing afflictions, hence it is called a superior place. Forty, all-inclusive entrances. Including blue, yellow, red, white, earth, water, fire, wind, space, consciousness, and observing above and below in all directions. The ten dharmas (法, teachings) such as blue are without duality, without limit, called all-inclusive entrances. 5. Non-contentious Samadhi (三摩提, concentration). 6. Wish Wisdom. 7. Four Unobstructed Eloquence. 8. Six Superknowledges. 9. Thirty-two Marks of a Great Man (三十二大人相). 10. Eighty Minor Marks. 11. Four Kinds of All-Aspects Purity, including body purity, environment purity, mind purity, wisdom purity. 12. Ten Powers of a Buddha (十力). 13. Four Fearlessnesses (四無畏). 14. Four Non-Protections, including body, speech, mind, and life. 15. Three Mindfulnesses. If others slander the Tathagata (如來), he will not be angry; if others can believe in the Tathagata, he will not be particularly fond; if there is no slander and no belief, the Tathagata will not abandon. 16. Eradicating habitual tendencies. 17. Non-forgetfulness of Dharma. 18. Great Compassion. 19. Eighteen Unique Qualities of a Buddha (十八不共法). 20. All-Aspects Supreme Wisdom. 21. Equal to Equal, etc., Six Purities. 1. Purity of the Obstruction of Delusion, through extinguishing the three obstructions such as delusion, these three obstructions refer to skin, flesh, and mind. 2. Purity of the Obstruction of Karma.
凈。由滅二十二業障故。二十二者。對二十二無明說。三報障清凈。由除七種生死故。七種者。三界三種分段。四種變易。四利益清凈。由於生死涅槃無隔礙故。五自在清凈。不由功用。於一切法。如意能現故。六無戲論清凈。由過言語覺觀思惟境界故。前二十功德。通大小乘。后等六句功德。唯是大乘。余義如論釋。此上功德是三乘義。于中亦有同異。若前二十句。通其愚法小乘。后等字六句。唯是三乘。又前二十句。通小乘者。但通初教。后六句局大乘者。局在終教。如攝論下十二句甚深。亦有兩判。一是終教甚深。二是頓教甚深。應準二十一句判。三一乘功德者。如不思議品說。佛有十種德。一諸佛剎不可思議。二諸佛凈愿不可思議。三諸佛種性不可思議。四諸佛出世不可思議。五諸佛法身不可思議。六諸佛音聲不可思議。七諸佛智慧不可思議。八諸佛神力自在不可思議。九諸佛無礙住不可思議。十諸佛解脫不可思議。如經下文廣釋。不同三乘小乘義。此一乘義。下通十地。何以故。一乘因果無二無別故。三乘及小乘。唯果不通因。又如梁本攝論十二種甚深云。諸惑已滅伏。如毒咒所害由惑至惑盡。佛證一切智。論云。諸惑已滅伏。如毒咒所害。釋曰。此下一偈。明第十一滅惑甚深。諸惑謂見修煩惱。于菩薩地
【現代漢語翻譯】 現代漢語譯本 清凈。由於滅除二十二種業障的緣故。這二十二種業障，是針對二十二種無明（avidyā）而說的。三種報障清凈，由於去除七種生死的緣故。這七種生死，是三界（tridhātu）中的三種分段生死，以及四種變易生死。四種利益清凈，由於在生死和涅槃（nirvāṇa）之間沒有隔閡阻礙的緣故。五種自在清凈，不是通過功用造作，而是在一切法（dharma）中，能夠如意顯現的緣故。六種無戲論清凈，由於超越了言語、覺觀、思惟的境界的緣故。前面的二十種功德，通於小乘和大乘。後面的六句功德，唯獨是大乘。其餘的意義如同論中的解釋。以上這些功德是三乘的意義，其中也有相同和不同之處。如果說前面的二十句，通於愚法小乘，那麼後面的六句，唯獨是三乘。又說前面的二十句，通於小乘，但只通于初教。後面的六句侷限於大乘，侷限在終教。如同《攝大乘論》下卷的十二句甚深，也有兩種判釋。一是終教甚深，二是頓教甚深。應該按照二十一句來判釋。三是關於一乘的功德，如同《不思議品》所說，佛有十種功德。一是諸佛剎（buddhakṣetra）不可思議，二是諸佛凈愿不可思議，三是諸佛種性不可思議，四是諸佛出世不可思議，五是諸佛法身（dharmakāya）不可思議，六是諸佛音聲不可思議，七是諸佛智慧不可思議，八是諸佛神力自在不可思議，九是諸佛無礙住不可思議，十是諸佛解脫不可思議。如同經文下文廣泛解釋的，不同於三乘小乘的意義。這一乘的意義，下通十地。為什麼呢？因為一乘的因和果沒有二，沒有分別的緣故。三乘和小乘，只有果，不通因。又如梁譯本《攝大乘論》的十二種甚深說：『諸惑已滅伏，如毒咒所害，由惑至惑盡，佛證一切智。』論中說：『諸惑已滅伏，如毒咒所害。』解釋說：這下面一偈，說明第十一滅惑甚深。諸惑指的是見惑和修惑，在菩薩地（bodhisattvabhūmi）上。
【English Translation】 English version Purity. It is due to the extinction of twenty-two karmic obscurations. These twenty-two refer to the twenty-two types of ignorance (avidyā). The purity of the three retributive obscurations is due to the removal of the seven types of birth and death. These seven types are the three types of segmented birth and death within the Three Realms (tridhātu), and the four types of transformational birth and death. The purity of the four benefits is due to the absence of separation or obstruction between birth-and-death and Nirvana (nirvāṇa). The purity of the five freedoms is not achieved through effort, but because one can manifest at will in all dharmas (dharma). The purity of the six non-conceptual elaborations is due to transcending the realms of language, perception, contemplation, and thought. The preceding twenty qualities are common to both the Small Vehicle and the Great Vehicle. The following six qualities are unique to the Great Vehicle. The remaining meanings are as explained in the commentaries. The above qualities represent the meaning of the Three Vehicles, in which there are similarities and differences. If the first twenty qualities are common to the Small Vehicle of the ignorant, then the following six qualities are unique to the Three Vehicles. Furthermore, if the first twenty qualities are common to the Small Vehicle, they only apply to the initial teachings. The latter six qualities, limited to the Great Vehicle, are confined to the final teachings. As with the twelve profound aspects in the lower section of the Mahāyānasaṃgraha, there are two interpretations: one is the profoundness of the final teachings, and the other is the profoundness of the sudden teachings. The interpretation should be based on the twenty-one qualities. Thirdly, regarding the qualities of the One Vehicle, as stated in the chapter on the Inconceivable, the Buddha has ten qualities: (1) the Buddha-fields (buddhakṣetra) of all Buddhas are inconceivable; (2) the pure vows of all Buddhas are inconceivable; (3) the lineage of all Buddhas is inconceivable; (4) the appearance of all Buddhas in the world is inconceivable; (5) the Dharma-body (dharmakāya) of all Buddhas is inconceivable; (6) the voice of all Buddhas is inconceivable; (7) the wisdom of all Buddhas is inconceivable; (8) the miraculous powers and freedom of all Buddhas are inconceivable; (9) the unobstructed abiding of all Buddhas is inconceivable; (10) the liberation of all Buddhas is inconceivable. As explained extensively in the text below, this differs from the meaning of the Three Vehicles and the Small Vehicle. This meaning of the One Vehicle extends to the Ten Grounds. Why? Because the cause and effect of the One Vehicle are not two, not separate. The Three Vehicles and the Small Vehicle only have the effect, not the cause. Furthermore, as the twelve profound aspects in the Liang Dynasty translation of the Mahāyānasaṃgraha state: 'All afflictions are extinguished and subdued, like being harmed by a poisonous mantra; from affliction to the exhaustion of affliction, the Buddha realizes all-wisdom.' The treatise states: 'All afflictions are extinguished and subdued, like being harmed by a poisonous mantra.' The commentary explains: 'The following verse explains the eleventh profound aspect of extinguishing afflictions. All afflictions refer to the afflictions of view and cultivation, on the Bodhisattva grounds (bodhisattvabhūmi).'
中。先已滅盡。余心煩惱。雖復未滅。由智念所伏。廢其功用。譬如眾毒咒力所害無複本能。心惑亦爾。智念所守。不能復生二惑染污。論曰。由惑至惑盡佛證一切智。釋曰。諸菩薩留隨眠惑。為助道分。不同二乘速般涅槃。由此事故。修道究竟。得習氣滅盡。及證圓智。又如第四甚深云。若不留此隨眠欲。則同二乘涅槃。若不除上心欲。則與凡夫不異。問十二甚深是果德法身。已離諸障。因何舉留惑已明深義。答今法身份齊。對生死際已明法身。生死際中是不自在義。法身份中是自在義故作此說。又如梁本攝論云。明三乘義。論曰。復有經言。佛法甚深。釋曰。下明道及道果故言甚深。論曰。何者甚深。此論中自廣分別。一切佛法常住為性。由法身常住故。釋曰。諸佛法身常住。一切佛法皆依法身。以法身為首故。法身常住。為一切佛法性。論曰。一切佛法皆斷。由一切障皆斷盡故。釋曰。一一佛法。悉無惑障及智障故。障斷盡為一切佛法性。現在煩惱滅為斷。未來煩惱不生為盡。即是盡無生智。論曰。一切佛法生起為性。由化身恒生起故。釋曰。由慈悲本願。生起化身。相續無盡故。化身生起。為一切佛法性。論曰。一切佛法能得為性。能得共對治眾生八萬四千煩惱行故。釋曰。一切佛法。以無所得為性。此是正
【現代漢語翻譯】 現代漢語譯本 中。先前已經滅盡（涅槃）。剩餘心中的煩惱，即使尚未完全滅除，也因為智慧和正念的壓制，喪失了其作用。這就像各種毒藥被咒語的力量所控制，失去了原有的效能一樣。心中的迷惑也是如此，被智慧和正念守護，就不能再生起其他的迷惑和染污。《瑜伽師地論》說：『從迷惑到迷惑的止息，最終佛陀證得一切智智。』解釋說：諸位菩薩保留隨眠的煩惱，是爲了幫助修道，這與二乘（聲聞乘和緣覺乘）快速進入涅槃不同。因為這個緣故，修道最終究竟，得到習氣滅盡，並且證得圓滿的智慧。又如《第四甚深經》所說：『如果不保留這種隨眠的慾望，就和二乘的涅槃一樣；如果不去除上等的心欲，就和凡夫沒有區別。』問：十二甚深是果德法身，已經遠離了各種障礙，為什麼舉出保留煩惱來說明甚深的意義？答：現在所說的法身，是針對生死輪迴而言的，說明法身。在生死輪迴中是不自在的含義，而在法身的部分中是自在的含義，所以這樣說。又如梁譯本《攝大乘論》所說：說明三乘的意義。《瑜伽師地論》說：『還有經文說，佛法甚深。』解釋說：下面說明道和道果，所以說甚深。《瑜伽師地論》說：『什麼是甚深？』此論中自己廣泛地分別。一切佛法以常住為體性，因為法身常住的緣故。解釋說：諸佛的法身常住，一切佛法都依於法身，以法身為首要。法身常住，是一切佛法的體性。《瑜伽師地論》說：『一切佛法都是斷絕的，因為一切障礙都斷盡的緣故。』解釋說：每一個佛法，都沒有迷惑的障礙以及智慧的障礙，障礙斷儘是一切佛法的體性。現在的煩惱滅除稱為『斷』，未來的煩惱不再生起稱為『盡』，這就是盡智和無生智。《瑜伽師地論》說：『一切佛法以生起為體性，因為化身恒常生起的緣故。』解釋說：由於慈悲的本願，生起化身，相續不斷，所以化身生起，是一切佛法的體性。《瑜伽師地論》說：『一切佛法以能夠獲得為體性，能夠獲得共同對治眾生八萬四千種煩惱的行為的緣故。』解釋說：一切佛法，以無所得為體性，這是正
【English Translation】 English version Among them, it has already been completely extinguished (Nirvana). The remaining afflictions in the mind, even if not completely eliminated, have lost their function due to the suppression of wisdom and mindfulness. This is like various poisons being controlled by the power of spells, losing their original effectiveness. Mental confusion is also like this; guarded by wisdom and mindfulness, it cannot give rise to other confusions and defilements. The Yogacarabhumi-sastra says: 'From delusion to the cessation of delusion, the Buddha ultimately attains all-knowing wisdom.' The explanation says: The Bodhisattvas retain latent afflictions to aid in the path of cultivation, which is different from the two vehicles (Sravaka and Pratyekabuddha) quickly entering Nirvana. Because of this reason, the cultivation of the path is ultimately complete, the residual habits are extinguished, and perfect wisdom is attained. Furthermore, as the Fourth Profound Sutra says: 'If this latent desire is not retained, it is the same as the Nirvana of the two vehicles; if the higher mental desires are not removed, it is no different from ordinary people.' Question: The twelve profoundnesses are the Dharmakaya of fruition, which has already been separated from all obstacles. Why is the retention of afflictions mentioned to explain the meaning of profoundness? Answer: The Dharmakaya now spoken of is in relation to the cycle of birth and death, explaining the Dharmakaya. Within the cycle of birth and death, it is the meaning of non-self-mastery, while within the aspect of the Dharmakaya, it is the meaning of self-mastery, so it is said in this way. Furthermore, as the Liang version of the Mahayana-samgraha says: Explaining the meaning of the three vehicles. The Yogacarabhumi-sastra says: 'Furthermore, the sutras say that the Buddha-dharma is profound.' The explanation says: Below, the path and the fruit of the path are explained, so it is said to be profound. The Yogacarabhumi-sastra says: 'What is profound?' This treatise itself extensively distinguishes. All Buddha-dharma has permanence as its nature, because the Dharmakaya is permanent. The explanation says: The Dharmakaya of all Buddhas is permanent, and all Buddha-dharma relies on the Dharmakaya, with the Dharmakaya as the foremost. The permanence of the Dharmakaya is the nature of all Buddha-dharma. The Yogacarabhumi-sastra says: 'All Buddha-dharma is severed, because all obstacles are completely severed.' The explanation says: Each and every Buddha-dharma has no obstacles of delusion or obstacles of wisdom, and the complete severance of obstacles is the nature of all Buddha-dharma. The extinction of present afflictions is called 'severance,' and the non-arising of future afflictions is called 'extinction,' which is the wisdom of extinction and non-arising. The Yogacarabhumi-sastra says: 'All Buddha-dharma has arising as its nature, because the Nirmanakaya (transformation body) constantly arises.' The explanation says: Due to the original vows of compassion, the Nirmanakaya arises continuously, so the arising of the Nirmanakaya is the nature of all Buddha-dharma. The Yogacarabhumi-sastra says: 'All Buddha-dharma has the nature of being able to be attained, being able to jointly counteract the eighty-four thousand afflictive behaviors of sentient beings.' The explanation says: All Buddha-dharma has non-attainment as its nature; this is the correct
說。由三無性不可定說有無故。雖以無得為性。亦有能得義。若離佛法。不能得了別所對治惑。不能得安立能對治道故。論曰。一切佛法。有欲為性。有欲眾生愛攝令成自體故。一切佛法。有嗔為性。一切佛法。有癡為性。一切佛法。凡夫法為性。釋曰。此有二義。一菩薩攝一切有欲眾生為自體。一切佛法皆依自體故。二大悲為愛。愛即是欲。菩薩以大悲攝一切眾生。依大悲生福德智慧行故。嗔癡及凡夫法亦爾。論曰。一切佛法。無染著為性。成就真如。一切障不能染故。釋曰。道后真如斷一切障盡。是無垢清凈故名成就。一切障所不能染。一切佛法。以此真實為體性故。論曰。一切佛法不可染著。諸佛出現於世。非世法所能染故。釋曰。前明真如境。此明真如智。諸佛菩薩。以真如智為體。即是應身。此體是唯識。真如所顯。非根塵分別所起。非八種世法及世法所起欲嗔等惑。所能染著。何以故。是彼對治故。修得無分別智成就。名諸佛出現於世。余義如別章。
解脫章
解脫者。小乘解脫。解脫諸障。三乘解脫。作用自在。一乘解脫。無盡自在。所謂十解脫。一一切諸佛於一微塵中。悉能普現不可說不可說諸佛出世。二一切諸佛於一微塵中。悉能普現不可說不可說諸佛轉凈法輪。三一切諸佛於一微塵
【現代漢語翻譯】 現代漢語譯本： 說：由於三種無自性（三無性：指相無自性、生無自性、勝義無自性）的觀點，無法確定其有或無，所以雖然以『無所得』為自性，但也有能獲得的意義。如果離開佛法，就不能了知所要對治的迷惑，也不能安立能對治的道路。論中說：一切佛法，以『欲』為自性，因為『欲』能以愛來攝受眾生，使之成就自體。一切佛法，以『嗔』為自性。一切佛法，以『癡』為自性。一切佛法，以凡夫法為自性。解釋說：這有兩層含義。一是菩薩攝受一切有『欲』的眾生作為自體，一切佛法都依自體而存在。二是大悲就是愛，愛就是『欲』。菩薩以大悲攝受一切眾生，依靠大悲生起福德智慧之行。嗔、癡以及凡夫法也是如此。論中說：一切佛法，以『無染著』為自性，成就真如（Tathata），一切障礙都不能染污它。解釋說：證道后的真如斷盡一切障礙，是無垢清凈的，所以名為成就。一切障礙都不能染污它。一切佛法，以這真實為體性。論中說：一切佛法不可染著，諸佛出現於世，不是世間法所能染污的。解釋說：前面說明真如的境界，這裡說明真如的智慧。諸佛菩薩，以真如智為體，就是應身（Nirmanakaya）。此體是唯識（Vijnaptimatrata），由真如所顯現，不是根塵分別所生起，不是八種世間法以及世間法所生起的『欲』、『嗔』等迷惑所能染著。為什麼呢？因為它是那些迷惑的對治。修習獲得無分別智成就，名為諸佛出現於世。其餘的意義如別的章節所說。
解脫章
解脫：小乘解脫，是解脫諸種障礙。三乘解脫，是作用自在。一乘解脫，是無盡自在。所謂十種解脫：一、一切諸佛在一微塵中，都能普遍顯現不可說不可說的諸佛出世。二、一切諸佛在一微塵中，都能普遍顯現不可說不可說的諸佛轉清凈法輪。三、一切諸佛在一微塵
【English Translation】 English version: It is said that due to the three non-natures (three non-natures: referring to the non-nature of characteristics, the non-nature of origination, and the ultimate non-nature), it is impossible to determine its existence or non-existence. Therefore, although 'non-attainment' is its nature, it also has the meaning of being able to attain. If one departs from the Buddha-dharma, one cannot understand the afflictions to be overcome, nor can one establish the path that can overcome them. The treatise says: All Buddha-dharma has 'desire' (Chanda) as its nature, because 'desire' can embrace sentient beings with love, causing them to achieve their own nature. All Buddha-dharma has 'hatred' (Dvesha) as its nature. All Buddha-dharma has 'ignorance' (Moha) as its nature. All Buddha-dharma has the nature of ordinary people's dharma. The explanation says: This has two meanings. First, Bodhisattvas embrace all sentient beings with 'desire' as their own nature, and all Buddha-dharma exists based on this nature. Second, great compassion is love, and love is 'desire'. Bodhisattvas embrace all sentient beings with great compassion, relying on great compassion to generate meritorious virtues and wisdom practices. The same applies to hatred, ignorance, and the dharma of ordinary people. The treatise says: All Buddha-dharma has 'non-attachment' as its nature, achieving Suchness (Tathata), and all obstacles cannot defile it. The explanation says: Suchness after enlightenment cuts off all obstacles and is immaculate and pure, so it is called achievement. All obstacles cannot defile it. All Buddha-dharma takes this reality as its essence. The treatise says: All Buddha-dharma is not subject to attachment, and when Buddhas appear in the world, they cannot be defiled by worldly dharmas. The explanation says: The previous section explained the realm of Suchness, and this section explains the wisdom of Suchness. Buddhas and Bodhisattvas take the wisdom of Suchness as their essence, which is the Transformation Body (Nirmanakaya). This body is Consciousness-only (Vijnaptimatrata), manifested by Suchness, not arising from the discrimination of the senses and objects, and cannot be defiled by the eight worldly dharmas and the afflictions such as 'desire' and 'hatred' arising from worldly dharmas. Why? Because it is the antidote to those afflictions. Cultivating and attaining the achievement of non-discriminating wisdom is called the appearance of Buddhas in the world. The remaining meanings are as explained in other chapters.
Chapter on Liberation
Liberation: The liberation of the Hinayana is the liberation from all obstacles. The liberation of the Three Vehicles is the freedom of function. The liberation of the One Vehicle is endless freedom. The so-called ten liberations: 1. All Buddhas can universally manifest the appearance of unspeakable and unspeakable Buddhas in a single dust mote. 2. All Buddhas can universally manifest the turning of the pure Dharma wheel by unspeakable and unspeakable Buddhas in a single dust mote. 3. All Buddhas in a single dust mote
中。教化調伏不可說不可說眾生。四一切諸佛於一微塵中。普現不可說不可說佛剎。五一切諸佛於一微塵中。授不可說不可說菩薩記。六一切諸佛於一微塵中。普現三世諸佛出世。七一切諸佛於一微塵中。普現三世一切佛剎。八一切諸佛於一微塵中。普現三世諸佛自在之力。九一切諸佛於一微塵中。普現三世一切眾生。十一切諸佛於一微塵中。普現三世一切諸佛佛事。所以說十者。欲顯無量故。此據得普賢菩薩行法已去。即與相應。余義如別章。
如來相海品相海章
相海者。依小乘義。佛有三十二相同人。八十種好同天。若三乘義三十二相八十種好。初教即空。終教即如。問三十二相八十種好。依三乘義本在化身。因何攝論攝入功德屬其法身。答欲知所由。先須知教立其佛意。若小乘人但立二佛。一生身佛。二化身佛。若依小乘。三十二相八十種好。屬其生身。人天中佛亦同報身。但有我無我別。若依三乘。或一佛。謂頓教佛。唯一無分別實性即是佛。或立二佛。謂自性法身佛。應化法身佛。此義當終教。何以故。俱是法身故。依梵網經。但分盧舍那報身化身二佛。不分法性身。或說三佛。一法身佛。二報身佛。三化身佛。此之一義。當迴心教。何以故。由小乘人不立法身。此依攝論。又法身亦二種二
【現代漢語翻譯】 現代漢語譯本 中。教化調伏不可說不可說眾生（數量極多，無法用言語表達的眾生）。四、一切諸佛於一微塵中，普遍顯現不可說不可說佛剎（佛所居住的清凈國土）。五、一切諸佛於一微塵中，授予不可說不可說菩薩記（對菩薩未來成佛的預言）。六、一切諸佛於一微塵中，普遍顯現過去、現在、未來三世諸佛出世。七、一切諸佛於一微塵中，普遍顯現過去、現在、未來三世一切佛剎。八、一切諸佛於一微塵中，普遍顯現過去、現在、未來三世諸佛自在之力。九、一切諸佛於一微塵中，普遍顯現過去、現在、未來三世一切眾生。十、一切諸佛於一微塵中，普遍顯現過去、現在、未來三世一切諸佛的佛事（利益眾生的事業）。之所以說十種，是爲了顯示無量無邊的意義。這裡指的是得到普賢菩薩的行法之後，就與這些境界相應。其餘的意義在別的章節中詳細說明。
如來相海品 相海章
相海，按照小乘的解釋，佛有三十二種與人不同的殊勝之相，八十種與天人相同的細微美好之處。如果按照三乘的解釋，三十二相和八十種好，在初教（初期教法）中認為是空性的，在終教（最終教法）中認為是如如不動的。問：三十二相和八十種好，按照三乘的解釋，本來屬於化身佛，為什麼《攝大乘論》將其攝入功德，歸屬於法身佛？答：想要知道原因，首先要知道教法所立的佛意。如果小乘隻立二佛，即生身佛和化身佛。如果按照小乘，三十二相和八十種好屬於生身佛，人天中的佛也類似於報身佛，只是有我與無我的區別。如果按照三乘，或者立一佛，即頓教佛，唯一無分別的實性就是佛。或者立二佛，即自性法身佛和應化法身佛。這個意義屬於終教。為什麼呢？因為都是法身。按照《梵網經》，只分盧舍那佛的報身和化身二佛，不分法性身。或者說三佛，即法身佛、報身佛、化身佛。這個意義屬於迴心教。為什麼呢？因為小乘不立法身。這裡依據《攝大乘論》，法身也有兩種。
【English Translation】 English version In. Teaching and subduing unspeakable, unspeakable sentient beings (countless beings that cannot be expressed in words). Fourth, all Buddhas, within a single dust mote, universally manifest unspeakable, unspeakable Buddha-lands (pure lands where Buddhas reside). Fifth, all Buddhas, within a single dust mote, bestow predictions upon unspeakable, unspeakable Bodhisattvas (predictions of Bodhisattvas' future Buddhahood). Sixth, all Buddhas, within a single dust mote, universally manifest the appearance of Buddhas in the past, present, and future. Seventh, all Buddhas, within a single dust mote, universally manifest all Buddha-lands of the past, present, and future. Eighth, all Buddhas, within a single dust mote, universally manifest the power of freedom of all Buddhas in the past, present, and future. Ninth, all Buddhas, within a single dust mote, universally manifest all sentient beings of the past, present, and future. Tenth, all Buddhas, within a single dust mote, universally manifest all the Buddha-activities (activities that benefit sentient beings) of all Buddhas in the past, present, and future. The reason for mentioning ten is to reveal the meaning of immeasurable and boundless. This refers to the state after obtaining the practice of Samantabhadra Bodhisattva, which is in accordance with these realms. The remaining meanings are explained in detail in other chapters.
Chapter on the Marks and Oceans of Marks of the Tathagata, Section on the Oceans of Marks
The oceans of marks, according to the meaning of the Hinayana (Small Vehicle), the Buddha has thirty-two distinctive marks different from humans, and eighty minor marks similar to those of devas (gods). If according to the meaning of the Three Vehicles (Mahayana), the thirty-two marks and eighty minor marks, in the initial teachings (early teachings) are considered empty, and in the final teachings (ultimate teachings) are considered as Suchness (unchanging reality). Question: The thirty-two marks and eighty minor marks, according to the meaning of the Three Vehicles, originally belong to the Nirmanakaya (Transformation Body), why does the Mahāyānasaṃgraha (Compendium of Mahayana) include them in the merits and attributes them to the Dharmakaya (Dharma Body)? Answer: To know the reason, one must first understand the Buddha's intention in establishing the teachings. If the Hinayana only establishes two Buddhas, namely the Jivasarira Buddha (Living Body Buddha) and the Nirmanakaya Buddha. If according to the Hinayana, the thirty-two marks and eighty minor marks belong to the Jivasarira Buddha, the Buddha among humans and devas is also similar to the Sambhogakaya (Enjoyment Body), but there is a difference between self and no-self. If according to the Three Vehicles, either one Buddha is established, namely the Sudden Teaching Buddha, the only non-discriminating reality is the Buddha. Or two Buddhas are established, namely the Svabhavikakaya Dharmakaya Buddha (Self-Nature Dharma Body Buddha) and the Rupakaya Dharmakaya Buddha (Form Body Dharma Body Buddha). This meaning belongs to the final teaching. Why? Because both are Dharmakaya. According to the Brahmajala Sutra, only the Sambhogakaya and Nirmanakaya of Vairocana Buddha are distinguished, not the Dharmata Body (Dharma-nature Body). Or three Buddhas are spoken of, namely the Dharmakaya Buddha, the Sambhogakaya Buddha, and the Nirmanakaya Buddha. This meaning belongs to the turning-away-from-Hinayana teaching. Why? Because the Hinayana does not establish the Dharmakaya. Here, according to the Mahāyānasaṃgraha, the Dharmakaya also has two types.
十一句功德等。或屬應身。或屬法身。或說四佛。謂自性身．法身．應身．化身。此義唯當直進教等。何以故。為欲顯法身是差別德。自性身是通一體故。若約此義。三十二相八十種好。所攝不同。若望二身。即俱是法身。若望三身。即屬化身。若望四身。即屬法身及化身。若屬法身。三十二相等。是其德義。若屬化身。三十二相。是其相義。所以得知。為攝論中明其三身。或本有及修生為法身。但現凈土受法樂相。是其應身。八相成道相。是其化身。或將本有為其法身。能依修生。是其應身。依應起化。是其化身。有此不同故。今義判不得一定。宜可思準。又約增數佛。謂一數佛。即如來藏佛。二數佛。一自性法身。應化法身。二應身化身。三數佛。謂法身應身化身。法身三者。本有法身。修後轉依法身。化用隨緣法身。應身三者。謂修得應理應身。凈土應法樂緣應身。隨緣化用應身。化身三者。法身勝德流化之身。應身起化引物之身。摩㝹摩化引下之身。四數者。謂自性身等四佛。皆離四過。成其四德。自性身有約體德。自性身無即離相德。亦有亦無隨緣德。非有非無離過德。余身亦準之。今此華嚴不思議法品相海品小相品。有人判屬三身量。恐未然。此經無三身。但有二種十身。如前後說。今此三品。初品為體
【現代漢語翻譯】 現代漢語譯本 十一句功德等，或者屬於應身（Nirmanakaya，佛的化身），或者屬於法身（Dharmakaya，佛的法性身）。或者說四佛，即自性身（Svabhavikakaya，自性身）、法身、應身、化身（化身）。這個意義只應當在直進教等宗派中採用。為什麼呢？爲了彰顯法身是差別之德，而自性身是共通一體的緣故。如果按照這個意義，三十二相（32 marks of a Buddha）和八十種好（80 minor marks of a Buddha）所包含的內容就不同。如果從二身的角度來看，那麼三十二相和八十種好都屬於法身。如果從三身的角度來看，就屬於化身。如果從四身的角度來看，就屬於法身和化身。如果屬於法身，三十二相等就是它的德義；如果屬於化身，三十二相就是它的相義。之所以知道這一點，是因為《攝大乘論》中闡明了三身：或者將本有和修生視為法身，只在凈土顯現接受佛法之樂的相，這是應身；八相成道（eight stages of attaining Buddhahood）之相，這是化身。或者將本有視為法身，能依修生視為應身，依應身而起化，這是化身。因為有這些不同，所以現在的意義無法判定為一定，應該仔細思考衡量。 又從增數佛的角度來說，一數佛，即如來藏佛（Tathagatagarbha Buddha）。二數佛，一是自性法身、應化法身，二是應身、化身。三數佛，即法身、應身、化身。法身三種，一是本有法身，二是修後轉依法身，三是化用隨緣法身。應身三種，一是修得應理應身，二是凈土應法樂緣應身，三是隨緣化用應身。化身三種，一是法身勝德流化之身，二是應身起化引物之身，三是摩㝹摩化引下之身。四數佛，即自性身等四佛，都遠離四過，成就四德。自性身有約體德，自性身無即離相德，亦有亦無隨緣德，非有非無離過德。其餘身也依此類推。 現在這部《華嚴經》的不思議法品、相海品、小相品，有人判定屬於三身，恐怕未必如此。這部經沒有三身，只有兩種十身，如前後所說。現在這三品，初品為體。
【English Translation】 English version The eleven sentences of merit and so on, either belong to the Nirmanakaya (應身, the emanation body of the Buddha), or belong to the Dharmakaya (法身, the Dharma body of the Buddha). Or it speaks of the four Buddhas, namely the Svabhavikakaya (自性身, the self-nature body), Dharmakaya, Nirmanakaya, and Transformation Body (化身). This meaning should only be adopted in schools like the Direct Advancement Teaching. Why? In order to reveal that the Dharmakaya is the virtue of difference, while the Svabhavikakaya is the common unity. If according to this meaning, the thirty-two marks (三十二相, 32 marks of a Buddha) and eighty minor marks (八十種好, 80 minor marks of a Buddha) have different contents. If viewed from the perspective of the two bodies, then the thirty-two marks and eighty minor marks all belong to the Dharmakaya. If viewed from the perspective of the three bodies, then it belongs to the Transformation Body. If viewed from the perspective of the four bodies, then it belongs to the Dharmakaya and the Transformation Body. If it belongs to the Dharmakaya, the thirty-two marks and so on are its virtuous meaning; if it belongs to the Transformation Body, the thirty-two marks are its meaning of form. The reason for knowing this is that the Mahāyānasaṃgraha clarifies the three bodies: either the originally existing and the cultivated are regarded as the Dharmakaya, only manifesting the aspect of receiving the joy of the Dharma in the Pure Land, this is the Nirmanakaya; the aspect of the eight stages of attaining Buddhahood (八相成道), this is the Transformation Body. Or the originally existing is regarded as the Dharmakaya, the cultivated is regarded as the Nirmanakaya, and the transformation arises based on the Nirmanakaya, this is the Transformation Body. Because there are these differences, the current meaning cannot be determined as fixed, and should be carefully considered and weighed. Also, from the perspective of the increasing number of Buddhas, the one Buddha is the Tathagatagarbha Buddha (如來藏佛). The two Buddhas are, one, the Svabhavikakaya Dharmakaya and the Nirmanakaya Dharmakaya, and two, the Nirmanakaya and the Transformation Body. The three Buddhas are the Dharmakaya, Nirmanakaya, and Transformation Body. The three Dharmakayas are, one, the originally existing Dharmakaya, two, the Dharmakaya transformed by cultivation, and three, the Dharmakaya that transforms according to conditions. The three Nirmanakayas are, one, the Nirmanakaya attained through cultivation according to principle, two, the Nirmanakaya that responds to the joy of the Dharma in the Pure Land, and three, the Nirmanakaya that transforms according to conditions. The three Transformation Bodies are, one, the body that flows and transforms from the superior virtues of the Dharmakaya, two, the body that arises from the Nirmanakaya to transform and guide beings, and three, the body that transforms and guides lower beings through 摩㝹摩化. The four Buddhas are the four Buddhas such as the Svabhavikakaya, all of which are free from the four faults and accomplish the four virtues. The Svabhavikakaya has the virtue of embodying the essence, the Svabhavikakaya has the virtue of being free from form, the virtue of being both existent and non-existent according to conditions, and the virtue of being free from faults by being neither existent nor non-existent. The other bodies are also inferred in the same way. Now, the Inconceivable Dharma chapter, the Ocean of Marks chapter, and the Minor Marks chapter of this Avatamsaka Sutra are judged by some to belong to the three bodies, but this is probably not the case. This sutra does not have the three bodies, but only two kinds of ten bodies, as mentioned before and after. Now, these three chapters, the first chapter is the essence.
。相海為相。小相明用。此相義依現文。中有九十三相。下文別自廣說。有十蓮華藏莊嚴世界海微塵數等相。若約此文。三乘小乘則無此事。唯是一乘。當知。教分三乘小乘及以一乘。並悉不同。若通總說。極不生解。余義如別章。
小相光明功德品小相用章
小相用者。文中大意。明一乘小相極有大用。為一乘小相德。一即一切。稱法界故。由此義故。小相功德一時之間。即令無量眾生從三惡道出生其天中。感空中聲自然教授。於此一身。即斷八萬四千煩惱。自分勝進皆悉具足。兼及自他。俱證十地離垢三昧。唯除受識。一時既如此。余時亦復然。時既因陀羅微細自在度生亦如之。有此大利。舉其小相。相形辨勝。當知。大相不可說不可說。此品文中意。存大用。不欲明其別好小相。宜可知之。余義如別章。
普賢行品普賢章
普賢者。大分有二。一三乘普賢。二一乘普賢。三乘普賢者。一人二解三行。初人者。如法華經乘象。至行者前。是其人也。二解者。如法華經回三歸一等。即是趣向一乘之正解。三行者。如法華經說普賢品。明普賢品。明普賢行者即是。二一乘普賢亦有三。一人。謂第四十五知識普賢者是。二解。即普賢品六十行門。各皆普遍。及漸次深深深深深深深深深深。及等
【現代漢語翻譯】 現代漢語譯本：相海是總體的相。小相則顯示其作用。此相的意義依據現有的經文。其中有九十三種小相，下文將分別詳細說明。還有十個如蓮華藏莊嚴世界海微塵數一樣多的相。如果按照這段經文來看，三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）小乘（Śrāvakayāna）則沒有這些事，只有一乘（Ekāyana）。應當知道，教義分為三乘小乘以及一乘，都完全不同。如果籠統地說，就極難理解。其餘的意義如同別的章節。
小相光明功德品小相用章
小相的作用，文中大意是，闡明一乘的小相具有極大的作用。作為一乘小相的功德，一即一切，因為其符合法界（Dharmadhātu）。由於這個意義，小相的功德在同一時間，就能讓無量眾生從三惡道（地獄、餓鬼、畜生）出生到天界。感應到空中傳來的聲音，自然地教授佛法。在此一身，就能斷除八萬四千種煩惱，自身所具有的殊勝進步都完全具備。兼顧自己和他人，共同證得十地（Daśa-bhūmi）離垢三昧（Vimala-samādhi）。只有受識（Vijñāna）除外。一時既然如此，其餘時間也是這樣。時間如同因陀羅（Indra）的微細自在，度化眾生也是如此。具有這樣大的利益，舉其小相，相互比較辨別勝劣。應當知道，大相是不可說不可說的。此品文中的意思是，注重其大用，不想要說明其特別美好的小相。應該可以理解。其餘的意義如同別的章節。
普賢行品普賢章
普賢（Samantabhadra）大致分為兩種：一是三乘普賢，二是一乘普賢。三乘普賢，包括人、解、行三個方面。初人，如《法華經》（Saddharma Puṇḍarīka Sūtra）中乘象，到行者面前，就是指這個人。二解，如《法華經》中回三歸一等，就是趣向一乘的正確理解。三行，如《法華經》說《普賢品》，闡明普賢行，就是指這個。二一乘普賢也有三個方面：一人，指第四十五位知識普賢。二解，即《普賢品》六十行門，各自都普遍，並且漸次深深深深深深深深深深，以及平等。
【English Translation】 English version: The Sea of Characteristics is the overall characteristic. Minor characteristics reveal their function. The meaning of this characteristic is based on the existing text. Among them, there are ninety-three minor characteristics, which will be explained in detail separately below. There are also ten characteristics as numerous as the dust particles in the Lotus Treasury Adorned World Sea. According to this passage, the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Small Vehicle (Śrāvakayāna) do not have these things, only the One Vehicle (Ekāyana). It should be known that the teachings are divided into the Three Vehicles, the Small Vehicle, and the One Vehicle, which are completely different. If speaking generally, it is extremely difficult to understand. The remaining meanings are like those in other chapters.
Chapter on the Merit of the Light of Minor Characteristics, Section on the Function of Minor Characteristics
The function of minor characteristics, the main idea of the text is to clarify that the minor characteristics of the One Vehicle have great functions. As the merit of the minor characteristics of the One Vehicle, one is all, because it conforms to the Dharmadhātu (法界). Because of this meaning, the merit of the minor characteristics can, at the same time, cause countless sentient beings to be born from the three evil realms (hell, hungry ghosts, animals) into the heavens. Sensing the sound coming from the air, naturally teaching the Dharma. In this one body, one can cut off eighty-four thousand afflictions, and all the excellent progress one possesses is fully equipped. Taking care of oneself and others, together attaining the Tenth Ground (Daśa-bhūmi) Vimala-samādhi (離垢三昧). Only Vijñāna (受識) is excluded. Since it is like this at one time, it is also like this at other times. Time is like the subtle freedom of Indra (因陀羅), and so is the liberation of sentient beings. Having such great benefits, citing its minor characteristics, comparing and distinguishing the superior and inferior. It should be known that the major characteristics are inexpressible and inexpressible. The meaning of this chapter is to focus on its great function, not wanting to explain its particularly beautiful minor characteristics. It should be understandable. The remaining meanings are like those in other chapters.
Chapter on the Practices of Samantabhadra, Section on Samantabhadra
Samantabhadra (普賢) is roughly divided into two types: one is the Samantabhadra of the Three Vehicles, and the other is the Samantabhadra of the One Vehicle. The Samantabhadra of the Three Vehicles includes three aspects: person, understanding, and practice. The initial person, such as riding an elephant in the Saddharma Puṇḍarīka Sūtra (法華經) and coming before the practitioner, refers to this person. The second understanding, such as returning to the One Vehicle in the Saddharma Puṇḍarīka Sūtra, is the correct understanding of approaching the One Vehicle. The third practice, such as the explanation of the Practices of Samantabhadra in the Saddharma Puṇḍarīka Sūtra, refers to this. The Samantabhadra of the One Vehicle also has three aspects: one person, referring to the forty-fifth wise Samantabhadra. The second understanding, that is, the sixty practice gates of the Chapter on Samantabhadra, each of which is universal, and gradually deeper and deeper and deeper and deeper and deeper and deeper and deeper, and equal.
因陀羅微細事等。三行。即離世間品十種普賢心。十種普賢願行法。如文可知。余義如別章。
性起品明性起章
性起者。明一乘法界。緣起之際。本來究竟。離於修造。何以故。以離相故。起在大解大行。離分別菩提心中。名為起也。由是緣起性故。說為起。起即不起。不起者是性起。廣如經文。此義是一乘。若證位在十地。若善巧在十回向。若應行即在十行。若應解即在十解。若應信即在十信終心勝進位中。若究竟即在佛果。若據十即在一時。若據智相。即應六相。余義如別章。
亡是非論(曇遷禪師撰)
夫自是非彼。美己惡人。物莫不然。以皆然故。舉世紛紜。無自正者也。斯由未達是非之患。云其患者。乃有十種不可。一是非無適主。二自性不定。三彼我俱有。四更互因生。五互不相及。六隱顯有無。七性自相違。八執者情偏。九是非差別。十無是無非。初明無適主者。此云我是。彼云我是。彼此競取。乃令是無定從。彼復云此非。此復云彼非。彼此競興。遂使非無適趣。惑者必欲以是歸自以非屬彼者。此有何理而可然也。理不然故。強為之者。莫不致敗耳。物豈知其然哉二自性不定者。是性是於是。或復是于非。非性非於非。亦或非於是。然愚者竊竊唯言。是是不許是非。亦許
【現代漢語翻譯】 現代漢語譯本 關於因陀羅（Indra，帝釋天）的微細之事等等，在三行中，即離世間品中的十種普賢心（Samantabhadra's Mind，普賢菩薩之心）、十種普賢願行法（Samantabhadra's Vows and Practices，普賢菩薩的愿和行）。具體內容可以參考經文。其他含義參考其他章節。
性起品闡明性起章
性起，是指闡明一乘（Ekāyana，唯一佛乘）法界（Dharmadhatu，諸法總相）的緣起（Pratītyasamutpāda，因緣和合而生）之際，本來就是究竟圓滿的，無需任何修造。為什麼這麼說呢？因為遠離一切相（Lakshana，表相）。性起存在於大解（Great Understanding，偉大的理解）、大行（Great Practice，偉大的實踐）之中，存在於遠離分別的菩提心（Bodhicitta，覺悟之心）中，這就被稱為『起』。正因為是緣起性，所以說它是『起』。『起』即是『不起』，『不起』就是性起。詳細內容可以參考經文。這個含義是一乘的。如果證悟的位階在十地（Ten Bhumis，菩薩修行的十個階段），如果善巧方便在十回向（Ten Parinamanas，菩薩迴向的十個方面），如果應該實踐就在十行（Ten Practices，菩薩的十種行為），如果應該理解就在十解（Ten Understandings，菩薩的十種理解），如果應該信受就在十信（Ten Faiths，菩薩的十種信心）的最終階段的勝進位中，如果究竟圓滿就在佛果（Buddha-phala，成佛的果位）。如果根據十地來說，就在一時之間。如果根據智相（Jnana-lakshana，智慧之相）來說，就應該有六相（Six Aspects，六種相）。其他含義參考其他章節。
亡是非論（由曇遷禪師撰寫）
總是認為自己是對的，別人是錯的，讚美自己，厭惡別人，世間萬物莫不如此。正因為大家都這樣，所以世間紛爭不斷，沒有人能自我糾正。這是因為沒有明白是非的禍患。所謂的禍患，有十種不可取之處：一是是非沒有固定的主人；二是自性不確定；三是彼此雙方都有道理；四是互相依存而生；五是互不相干；六是隱顯有無；七是自性互相矛盾；八是執著的人情感偏頗；九是是非存在差別；十是沒有是也沒有非。首先說明沒有固定主人的道理：這邊說『我是對的』，那邊也說『我是對的』，彼此爭奪，導致『是』沒有固定的歸屬。那邊又說『這個是錯的』，這邊又說『那個是錯的』，彼此爭執，導致『非』沒有確定的去處。迷惑的人一定要把『是』歸於自己，把『非』歸於別人，這有什麼道理呢？道理行不通，所以強行這樣做的人，沒有不失敗的。世人哪裡知道這個道理呢？二是自性不確定的道理：『是』的性質，有時是『是』，有時又是『非』。『非』的性質，有時是『非』，有時又是『是』。然而愚蠢的人私下裡只說『是』就是『是』，不允許『是』變成『非』，也不允許『非』變成『是』。
【English Translation】 English version Regarding the subtle matters of Indra (Lord of the Gods), and so on, in three lines, namely the ten Samantabhadra's Minds (the mind of Samantabhadra Bodhisattva) in the 'Leaving the World' chapter, the ten Samantabhadra's Vows and Practices (the vows and practices of Samantabhadra Bodhisattva). The specific content can be found in the text. Other meanings can be found in other chapters.
The 'Nature Arising' Chapter Explains the 'Nature Arising' Section
'Nature Arising' refers to clarifying that at the moment of the arising of dependent origination (Pratītyasamutpāda, arising from the combination of causes and conditions) in the Dharmadhatu (realm of all phenomena) of the One Vehicle (Ekāyana, the single Buddha vehicle), it is originally ultimate and complete, requiring no cultivation or creation. Why is this so? Because it is apart from all characteristics (Lakshana, appearances). 'Arising' exists in Great Understanding, Great Practice, and in the Bodhicitta (mind of enlightenment) that is free from discrimination, and this is called 'arising'. Precisely because it is the nature of dependent origination, it is said to be 'arising'. 'Arising' is 'non-arising', and 'non-arising' is 'nature arising'. Detailed content can be found in the text. This meaning belongs to the One Vehicle. If the stage of realization is in the Ten Bhumis (Ten Grounds, ten stages of a Bodhisattva's practice), if skillful means are in the Ten Parinamanas (Ten Dedications, ten aspects of a Bodhisattva's dedication), if it should be practiced, it is in the Ten Practices (Ten Conducts, ten types of Bodhisattva's conduct), if it should be understood, it is in the Ten Understandings (Ten Apprehensions, ten types of Bodhisattva's understanding), if it should be believed, it is in the stage of superior progress at the final stage of the Ten Faiths (Ten Beliefs, ten types of Bodhisattva's faith), if it is ultimately complete, it is in the Buddha-phala (Buddha fruit, the fruit of becoming a Buddha). If based on the Ten Bhumis, it is in one moment. If based on the Jnana-lakshana (characteristic of wisdom), there should be Six Aspects (Six Characteristics, six aspects). Other meanings can be found in other chapters.
Treatise on Abandoning Right and Wrong (Written by Zen Master Tanqian)
Always thinking that oneself is right and others are wrong, praising oneself and disliking others, all things in the world are like this. Precisely because everyone is like this, the world is full of disputes, and no one can self-correct. This is because they have not understood the misfortune of right and wrong. The so-called misfortune has ten undesirable aspects: first, right and wrong have no fixed owner; second, the self-nature is uncertain; third, both sides have reason; fourth, they arise interdependently; fifth, they are mutually unrelated; sixth, they are hidden and manifest, existent and nonexistent; seventh, their natures contradict each other; eighth, those who are attached are emotionally biased; ninth, there are differences between right and wrong; tenth, there is neither right nor wrong. First, explaining the principle that there is no fixed owner: this side says 'I am right', and that side also says 'I am right', competing with each other, causing 'right' to have no fixed belonging. That side also says 'this is wrong', and this side also says 'that is wrong', arguing with each other, causing 'wrong' to have no definite destination. Those who are deluded must attribute 'right' to themselves and 'wrong' to others. What reason is there for this? The principle does not work, so those who force it will inevitably fail. How would people know this principle? Second, the principle that self-nature is uncertain: the nature of 'right' is sometimes 'right', and sometimes it is 'wrong'. The nature of 'wrong' is sometimes 'wrong', and sometimes it is 'right'. However, foolish people secretly only say 'right' is 'right', not allowing 'right' to become 'wrong', nor allowing 'wrong' to become 'right'.
非非。不論非是。自謂得理。不患其失。且共論之。若以是是於是。即有二是過。一所是過。二能是過。所是過者。所是若是。是已是何用是。所是若非。是應言是非是。云何言是是。能是過者。待所故說能。所是既不立。能是亦不成。能所俱不成故。何處當有是也。若復非於非。其過亦如此。例是取悟。勿更分別。理盡於此。是以不可也。三彼我俱有者。此是而非彼。彼是而非此。此之與彼。各有一是一非。惑者唯自謂有是。不言有非。謂彼唯非。不許有是。斯有何理而可然乎。四更互因生者。非因自是心生。是因非他心起。以從自是心生故。此即自是者非非他非也。是復從非他心生故。此乃他非者是非我是也。然惑者。偏欲取是自歸以非許人。無如此理故不可也。五互不相及者。凡是自非他者。本慾望非至彼。然彼猶自謂為是。以猶自謂為是故即驗。非不至彼。非他自是者。亦希是至此。然猶為彼所非。以彼非故即明。是不至此。是不至此。而言我是。非不至彼。復謂他非。理窮於此故不然也。六隱顯有無者。尋夫物情惑也。莫不同於自是均于詳非。均詳非故。舉世無是。我當云何獨有是也。同於自是。則天下無非。以無非故。我何所非。然惑者。謂有是可是。有非可非。義乃不然故不可也。七性自相違者。是則
【現代漢語翻譯】 現代漢語譯本 非非：不要爭論誰是誰非。總是認為自己有理，不擔心犯錯。姑且與你討論一下。如果認為『是』就是『是』，那麼就有了兩種過失：一是『所是』的過失，二是『能是』的過失。 『所是』的過失是：如果『所是』是正確的，那麼已經正確了，何必再去說是正確的呢？如果『所是』是錯誤的，就應該說是非，怎麼能說是正確的呢？ 『能是』的過失是：因為有『所是』，所以才會有『能是』。如果『所是』不能成立，那麼『能是』也無法成立。『能是』和『所是』都不能成立，那麼哪裡還會有『是』呢？如果反過來說『非』，那麼過失也是一樣的。可以參照『是』來領悟，不要再分別了。道理就在這裡，所以是不可取的。 三、如果說彼此都有對錯：那麼『此』認為是正確的，而『彼』認為是錯誤的；『彼』認為是正確的，而『此』認為是錯誤的。『此』和『彼』，各自都有對和錯。迷惑的人只認為自己是對的，不承認自己有錯；認為別人都是錯的，不承認別人有對。這有什麼道理可言呢？ 四、如果說是相互因生：『非』是因為自己認為是正確的而產生，『是』是因為別人認為是錯誤的而產生。因為從自己認為是正確的而產生，所以自己認為正確的就是否定別人的錯誤。『是』又是因為別人認為是錯誤的而產生，所以別人認為錯誤的就是否定自己的是非。然而迷惑的人，偏偏要堅持自己是對的，把錯誤歸於別人，沒有這樣的道理，所以是不可取的。 五、如果是互不相干：凡是認為自己正確而別人錯誤的人，本來希望用『非』來否定別人。然而別人仍然認為自己是對的。因為別人仍然認為自己是對的，這就證明了『非』沒有到達別人那裡。認為別人錯誤而自己正確的人，也希望用『是』來肯定自己，然而仍然被別人所否定。因為被別人否定，這就說明了『是』沒有到達自己這裡。『是』沒有到達自己這裡，卻說自己是對的；『非』沒有到達別人那裡，卻說別人是錯的。道理到此為止，所以是不成立的。 六、如果是隱顯有無：探尋世間的情感迷惑，沒有誰不認為自己是對的，都詳細地否定別人。因為都詳細地否定別人，所以世上沒有絕對的『是』。我怎麼能獨自認為自己是對的呢？都認為自己是對的，那麼天下就沒有『非』。因為沒有『非』，我又要否定什麼呢？然而迷惑的人，認為有『是』可以肯定，有『非』可以否定。這樣的道理是不成立的，所以是不可取的。 七、如果是自性相違：『是』，那麼... English version Non-Non: Do not argue about who is right and who is wrong. Always think you are right and not worry about making mistakes. Let's discuss it together. If you think 'is' is 'is', then there are two faults: one is the fault of 'what is', and the other is the fault of 'can be'. The fault of 'what is' is: if 'what is' is correct, then it is already correct, why bother to say it is correct? If 'what is' is wrong, then it should be said to be wrong, how can it be said to be correct? The fault of 'can be' is: because there is 'what is', there will be 'can be'. If 'what is' cannot be established, then 'can be' cannot be established either. If both 'can be' and 'what is' cannot be established, then where will there be 'is'? If you say 'non' in reverse, then the fault is the same. You can refer to 'is' to understand, don't distinguish anymore. The reason is here, so it is not advisable. Three, if you say that each other has right and wrong: then 'this' thinks it is right, and 'that' thinks it is wrong; 'that' thinks it is right, and 'this' thinks it is wrong. 'This' and 'that' each have right and wrong. Confused people only think they are right and do not admit that they are wrong; they think that others are wrong and do not admit that others are right. What is the reason for this? Four, if it is said to be mutually caused: 'non' is produced because you think you are right, and 'is' is produced because others think you are wrong. Because it is produced from thinking that you are right, what you think is right is to deny the mistakes of others. 'Is' is produced because others think it is wrong, so what others think is wrong is to deny your own right and wrong. However, confused people insist that they are right and attribute the mistakes to others. There is no such reason, so it is not advisable. Five, if they are irrelevant to each other: Anyone who thinks that he is right and others are wrong originally hopes to use 'non' to deny others. However, others still think they are right. Because others still think they are right, this proves that 'non' has not reached others. Those who think that others are wrong and they are right also hope to use 'is' to affirm themselves, but they are still denied by others. Because it is denied by others, this shows that 'is' has not reached here. 'Is' has not reached here, but says that he is right; 'non' has not reached others, but says that others are wrong. The reason ends here, so it is not valid. Six, if it is hidden and obvious: Exploring the emotional confusion in the world, no one does not think that they are right, and they all deny others in detail. Because they all deny others in detail, there is no absolute 'is' in the world. How can I think that I am right alone? They all think that they are right, so there is no 'non' in the world. Because there is no 'non', what am I going to deny? However, confused people think that there is 'is' that can be affirmed, and there is 'non' that can be denied. Such a reason is not valid, so it is not advisable. Seven, if it is self-contradictory: 'Is', then...
【English Translation】 English version Non-Non: Do not argue about who is right and who is wrong. Always think you are right and not worry about making mistakes. Let's discuss it together. If you think 'is' is 'is', then there are two faults: one is the fault of 'what is', and the other is the fault of 'can be'. The fault of 'what is' is: if 'what is' is correct, then it is already correct, why bother to say it is correct? If 'what is' is wrong, then it should be said to be wrong, how can it be said to be correct? The fault of 'can be' is: because there is 'what is', there will be 'can be'. If 'what is' cannot be established, then 'can be' cannot be established either. If both 'can be' and 'what is' cannot be established, then where will there be 'is'? If you say 'non' in reverse, then the fault is the same. You can refer to 'is' to understand, don't distinguish anymore. The reason is here, so it is not advisable. Three, if you say that each other has right and wrong: then 'this' thinks it is right, and 'that' thinks it is wrong; 'that' thinks it is right, and 'this' thinks it is wrong. 'This' and 'that' each have right and wrong. Confused people only think they are right and do not admit that they are wrong; they think that others are wrong and do not admit that others are right. What is the reason for this? Four, if it is said to be mutually caused: 'non' is produced because you think you are right, and 'is' is produced because others think you are wrong. Because it is produced from thinking that you are right, what you think is right is to deny the mistakes of others. 'Is' is produced because others think it is wrong, so what others think is wrong is to deny your own right and wrong. However, confused people insist that they are right and attribute the mistakes to others. There is no such reason, so it is not advisable. Five, if they are irrelevant to each other: Anyone who thinks that he is right and others are wrong originally hopes to use 'non' to deny others. However, others still think they are right. Because others still think they are right, this proves that 'non' has not reached others. Those who think that others are wrong and they are right also hope to use 'is' to affirm themselves, but they are still denied by others. Because it is denied by others, this shows that 'is' has not reached here. 'Is' has not reached here, but says that he is right; 'non' has not reached others, but says that others are wrong. The reason ends here, so it is not valid. Six, if it is hidden and obvious: Exploring the emotional confusion in the world, no one does not think that they are right, and they all deny others in detail. Because they all deny others in detail, there is no absolute 'is' in the world. How can I think that I am right alone? They all think that they are right, so there is no 'non' in the world. Because there is no 'non', what am I going to deny? However, confused people think that there is 'is' that can be affirmed, and there is 'non' that can be denied. Such a reason is not valid, so it is not advisable. Seven, if it is self-contradictory: 'Is', then...
性自違非。非乃性自害是。以我獨欲立是定非。是既立已。必為多非非一是。是多非非故。一是那可是。以是不可是故。則非何所非。無所非故。非則自非矣。自非則無非。非是則無是。惑者礭。欲以是定非用非非是者。未足然也。八執情偏者。夫物之偏也。皆不見彼之所。見唯自知其所知。以自知其所知故。因即以為是。不見彼之所見故。謂彼唯非。若乃見彼所見。謂之非者。或容可爾。既不見彼所見。而言彼非者。彼何必非也。若復自知其所知。因以自是者。此則是已私是。若為使他亦謂之是也。以此過故。無理可然。九是非差別者。然滯俗之輩。以是為是。以非為非。此乃粗免以是為非以非為是者顛倒失也。然物外高趣。以是非為非。用無是非為是。此亦免於是非之一失。猶自存於一是一非。是非雖同。理趣胡越。而惑者。聞是則謂凡聖同是。聞非復謂賢愚共非。失理致此。未足然也。十無是無非者。若夫以是非為非。無是非為是者。彼且惡於是非。猶不免是非累也。而欲惡于其累別更有所存者。然其所上。已存於心。亦未免於累也。將欲不累。莫若無心以無心故。誰謂為是非。是非亡矣。彼我隨喪。彼我喪故。得失亦無也。不然于然。不可於可。爾乃任放無為。逍遙累外耳。此又順性起故。錄附之。
明涅槃章
涅槃者有三種。一小乘涅槃。謂有餘無餘。有餘者。有餘身智。無餘者。無餘身智。同數滅無為為體。二者三乘涅槃。有其五種。一無住處涅槃。二自性涅槃。三方便凈涅槃。四有餘涅槃。五無餘涅槃。無住者。智悲相導。無住著故。此義通因果。性凈者。本有故。寂滅故。方便凈者。藉緣修故。涅槃同前釋。有餘者。有餘應化。未窮盡故。無餘者。法身無餘。順寂滅故。三一乘涅槃者。如前所有義。若約別教言。即十種涅槃。如離世間品說。余義如別章。
見聞供養福分章
福分者。大分有二。一現在福分。據現在去危得樂等用。二據未來成滅罪得世間出世間善因果等用。如教相中幡燈誦咒結壇印相等功德。意成現在用。非無後世益。如建立行檀等及一乘見聞等。成其後世益。非無現在用。若據人天及小乘三乘並一乘。但由迴向方便不同。遂福分有別。據其福體。無二無別。常稱本性。無有差別。若人天即邪正不同。若聲聞唯成助滿。若初教其體即空。若終教其體即如。若如前諸義。為一乘所目。即屬一乘。若別教言。見聞已去即是一乘。余義如別章。
第七會離世間品明智章
智者有三。一小乘二三乘三一乘。智者照察名智。審達名慧。小乘有十智。謂苦智．集智．滅
【現代漢語翻譯】 現代漢語譯本 明涅槃章
涅槃有三種。一是小乘涅槃，包括有餘涅槃和無餘涅槃。有餘涅槃是指還有殘餘的色身和智慧；無餘涅槃是指沒有殘餘的色身和智慧。它們都以同於數滅的無為法為本體。
二是三乘涅槃，有五種：一、無住處涅槃（Nirvana without abiding）；二、自性涅槃（Self-nature Nirvana）；三、方便凈涅槃（Nirvana of pure means）；四、有餘涅槃（Nirvana with remainder）；五、無餘涅槃（Nirvana without remainder）。無住處涅槃是指智慧和慈悲相互引導，不住著于任何事物，這個含義貫通因和果。自性涅槃是指涅槃本自具有的清凈和寂滅的特性。方便凈涅槃是指通過藉助因緣修習而達到的清凈涅槃，其涅槃的含義與前面的解釋相同。有餘涅槃是指還有應化之身沒有窮盡。無餘涅槃是指法身沒有殘餘，順應寂滅的特性。
三是一乘涅槃，其含義與前面所說的相同。如果按照別教的觀點來說，就是十種涅槃，如《離世間品》所說。其餘的含義在別的章節中解釋。
見聞供養福分章
福分，大體上有兩種。一是現在的福分，指的是現在能夠消除危難，得到安樂等作用。二是未來的福分，指的是未來能夠消除罪業，得到世間和出世間的善因果等作用。比如教相中幡、燈、誦咒、結壇、印相等功德，主要成就現在的利益，但並非沒有後世的益處。比如建立行檀等以及一乘的見聞等，主要成就後世的利益，但並非沒有現在的利益。如果按照人天、小乘、三乘以及一乘來區分，只是由於迴向的方式不同，所以福分有所區別。就福分的本體而言，沒有兩種區別，常與本性相符，沒有差別。如果按照人天來說，就有邪正的不同。如果按照聲聞來說，只能成就助滿。如果按照初教來說，其本體是空。如果按照終教來說，其本體是如。如果如前面的各種含義，被一乘所指代，就屬於一乘。如果按照別教的觀點來說，見聞等就已經是一乘。其餘的含義在別的章節中解釋。
第七會離世間品明智章
智有三種：一是小乘智，二是三乘智，三是一乘智。智，指的是照察；慧，指的是審達。小乘有十智，即苦智（knowledge of suffering）、集智（knowledge of the origin of suffering）、滅
【English Translation】 English version Chapter on Manifesting Nirvana
There are three types of Nirvana. The first is the Nirvana of the Hinayana (Small Vehicle), which includes Nirvana with remainder and Nirvana without remainder. 'Nirvana with remainder' refers to having residual physical body and wisdom; 'Nirvana without remainder' refers to having no residual physical body and wisdom. Both have the unconditioned dharma of cessation of consciousness as their essence.
The second is the Nirvana of the Three Vehicles, which has five types: 1. Nirvana without abiding; 2. Self-nature Nirvana; 3. Nirvana of pure means; 4. Nirvana with remainder; 5. Nirvana without remainder. 'Nirvana without abiding' refers to wisdom and compassion guiding each other, without attachment to anything; this meaning pervades cause and effect. 'Self-nature Nirvana' refers to the inherent purity and tranquility of Nirvana. 'Nirvana of pure means' refers to the pure Nirvana attained through relying on conditions and cultivation, with the meaning of Nirvana being the same as the previous explanation. 'Nirvana with remainder' refers to having responsive bodies that have not been exhausted. 'Nirvana without remainder' refers to the Dharma body having no remainder, conforming to the characteristic of tranquility.
The third is the Nirvana of the One Vehicle, whose meaning is the same as what was said before. If according to the perspective of the Distinct Teaching, it is the ten types of Nirvana, as described in the 'Leaving the World' chapter. The remaining meanings are explained in other chapters.
Chapter on the Merit of Seeing, Hearing, and Making Offerings
Merit, broadly speaking, has two types. The first is present merit, which refers to the effect of being able to eliminate dangers and obtain happiness in the present. The second is future merit, which refers to the effect of being able to eliminate karmic obstacles and obtain good causes and effects in the realms of both mundane and supramundane existence in the future. For example, the merits of banners, lamps, reciting mantras, establishing altars, hand seals, etc., in the teachings mainly accomplish present benefits, but are not without benefits in future lives. For example, establishing charitable giving and the seeing and hearing of the One Vehicle mainly accomplish benefits in future lives, but are not without present benefits. If distinguishing according to humans and devas, the Small Vehicle, the Three Vehicles, and the One Vehicle, the differences in merit are only due to the different methods of dedication. Regarding the essence of merit, there are no two distinctions, it always conforms to the inherent nature, without difference. If according to humans and devas, there are differences between right and wrong. If according to the Shravakas (Hearers), it can only accomplish assistance and fulfillment. If according to the Initial Teaching, its essence is emptiness. If according to the Final Teaching, its essence is Suchness. If, like the previous various meanings, it is referred to by the One Vehicle, then it belongs to the One Vehicle. If according to the perspective of the Distinct Teaching, seeing and hearing are already the One Vehicle. The remaining meanings are explained in other chapters.
Chapter on Manifesting Wisdom from the Seventh Assembly Leaving the World
There are three types of wisdom: the wisdom of the Hinayana, the wisdom of the Three Vehicles, and the wisdom of the One Vehicle. 'Wisdom' refers to illumination and observation; 'Discernment' refers to thorough understanding. The Hinayana has ten wisdoms, namely, knowledge of suffering (Dukkha-jnana), knowledge of the origin of suffering (Samudaya-jnana), knowledge of the cessation of
智．道智．法智．比智．等智．他心智．盡智．無生智。知苦名苦智。乃至知道名道智。知欲界法名法智。知色無色法名比智。知一切法名等智。即有漏智也。知他心心法名他心智。知煩惱盡名盡智。知煩惱不生名無生智也。並流類有十六心。謂苦法忍．苦法智．苦比忍．苦比智．集法忍．集法智．集比忍．集比智．滅法忍．滅法智．滅比忍．滅比智．道法忍．道法智．道比忍．道比智．八忍為無礙。八智為解脫。智名決定。忍與疑。得俱生。不決定故。不得通名智。故與心名。有十六行相。謂無常苦空無我行。因集有緣行。亦名因相集相生相緣相。滅止妙出行。亦名滅相靜相妙相離相。道如跡乘行。亦名道相如相行相出相。是行所依名行。亦成業名行。又有四十四智。謂老死苦老死集老死滅老死道。乃至行亦如是。老死有四智為性。謂法智比智苦智等智。乃至老死道亦四智為性。如是老死四智。各四智為性。乃至行四智。亦各四智為性。以無明不具故不立也。但有四十四。又有七十七智。謂初知生是老死緣。二非不緣有老死。三過去生曾為老死緣。四非不曾緣過去生有老死。五未來生當爲老死緣。六非不當緣未來生有老死。七法住智。此法是無常。是有為。從因緣生。是盡法是滅法。是無慾法。如老死有七。乃至行
{ "translations": [ "現代漢語譯本：", "智（Jnana，智慧）. 道智（Marga-jnana，道之智慧）. 法智（Dharma-jnana，對法的智慧）. 比智（Anvaya-jnana，類比的智慧）. 等智（Samata-jnana，平等的智慧）. 他心智（Para-citta-jnana，知他人心的智慧）. 盡智（Ksaya-jnana，知煩惱已盡的智慧）. 無生智（Anutpada-jnana，知煩惱不再生的智慧）。知苦名為苦智（Dukkha-jnana，對苦的智慧），乃至知道名為道智（Marga-jnana，對道的智慧）。知欲界法名法智（Dharma-jnana，對欲界法的智慧），知色無色界法名比智（Anvaya-jnana，對色界和無色界法的智慧）。知一切法名等智（Samata-jnana，對一切法的智慧），即是有漏智。知他人心心法名他心智（Para-citta-jnana，知他人心和心所法的智慧）。知煩惱盡名盡智（Ksaya-jnana，知煩惱已盡的智慧），知煩惱不生名無生智（Anutpada-jnana，知煩惱不再生的智慧）。", "並流類有十六心，謂苦法忍（Dukkha-dharma-ksanti，對苦之法的忍）. 苦法智（Dukkha-dharma-jnana，對苦之法的智）. 苦比忍（Dukkha-anvaya-ksanti，對苦之類比的忍）. 苦比智（Dukkha-anvaya-jnana，對苦之類比的智）. 集法忍（Samudaya-dharma-ksanti，對集之法的忍）. 集法智（Samudaya-dharma-jnana，對集之法的智）. 集比忍（Samudaya-anvaya-ksanti，對集之類比的忍）. 集比智（Samudaya-anvaya-jnana，對集之類比的智）. 滅法忍（Nirodha-dharma-ksanti，對滅之法的忍）. 滅法智（Nirodha-dharma-jnana，對滅之法的智）. 滅比忍（Nirodha-anvaya-ksanti，對滅之類比的忍）. 滅比智（Nirodha-anvaya-jnana，對滅之類比的智）. 道法忍（Marga-dharma-ksanti，對道之法的忍）. 道法智（Marga-dharma-jnana，對道之法的智）. 道比忍（Marga-anvaya-ksanti，對道之類比的忍）. 道比智（Marga-anvaya-jnana，對道之類比的智）。八忍為無礙，八智為解脫。智名為決定，忍與疑得俱生，不決定故，不得通名智，故與心名。有十六行相，謂無常行、苦行、空行、無我行，因行、集行、有行、緣行，亦名因相、集相、生相、緣相，滅行、止行、妙行、出行，亦名滅相、靜相、妙相、離相，道行、如行、跡行、乘行，亦名道相、如相、行相、出相。是行所依名行，亦成業名行。又有四十四智，謂老死苦、老死集、老死滅、老死道，乃至行亦如是。老死有四智為性，謂法智、比智、苦智、等智，乃至老死道亦四智為性。如是老死四智，各四智為性，乃至行四智，亦各四智為性。以無明不具故不立也。但有四十四。又有七十七智，謂初知生是老死緣，二非不緣有老死，三過去生曾為老死緣，四非不曾緣過去生有老死，五未來生當爲老死緣，六非不當緣未來生有老死，七法住智。此法是無常，是有為，從因緣生，是盡法是滅法，是無慾法。如老死有七，乃至行", " ", "english_translations": [ "English version:", "Jnana (智，Wisdom). Marga-jnana (道智，Wisdom of the Path). Dharma-jnana (法智，Wisdom of the Dharma). Anvaya-jnana (比智，Wisdom of Analogy). Samata-jnana (等智，Wisdom of Equality). Para-citta-jnana (他心智，Wisdom of Knowing Others' Minds). Ksaya-jnana (盡智，Wisdom of Exhaustion). Anutpada-jnana (無生智，Wisdom of Non-arising). Knowing suffering is called Dukkha-jnana (苦智，Wisdom of Suffering), and knowing the path is called Marga-jnana (道智，Wisdom of the Path). Knowing the Dharma of the desire realm is called Dharma-jnana (法智，Wisdom of the Dharma), and knowing the Dharma of the form and formless realms is called Anvaya-jnana (比智，Wisdom of Analogy). Knowing all Dharmas is called Samata-jnana (等智，Wisdom of Equality), which is defiled wisdom. Knowing the minds and mental states of others is called Para-citta-jnana (他心智，Wisdom of Knowing Others' Minds). Knowing the exhaustion of afflictions is called Ksaya-jnana (盡智，Wisdom of Exhaustion), and knowing the non-arising of afflictions is called Anutpada-jnana (無生智，Wisdom of Non-arising).", "There are sixteen minds in the stream-entry, namely Dukkha-dharma-ksanti (苦法忍，Acceptance of the Dharma of Suffering). Dukkha-dharma-jnana (苦法智，Wisdom of the Dharma of Suffering). Dukkha-anvaya-ksanti (苦比忍，Acceptance of the Analogy of Suffering). Dukkha-anvaya-jnana (苦比智，Wisdom of the Analogy of Suffering). Samudaya-dharma-ksanti (集法忍，Acceptance of the Dharma of Origin). Samudaya-dharma-jnana (集法智，Wisdom of the Dharma of Origin). Samudaya-anvaya-ksanti (集比忍，Acceptance of the Analogy of Origin). Samudaya-anvaya-jnana (集比智，Wisdom of the Analogy of Origin). Nirodha-dharma-ksanti (滅法忍，Acceptance of the Dharma of Cessation). Nirodha-dharma-jnana (滅法智，Wisdom of the Dharma of Cessation). Nirodha-anvaya-ksanti (滅比忍，Acceptance of the Analogy of Cessation). Nirodha-anvaya-jnana (滅比智，Wisdom of the Analogy of Cessation). Marga-dharma-ksanti (道法忍，Acceptance of the Dharma of the Path). Marga-dharma-jnana (道法智，Wisdom of the Dharma of the Path). Marga-anvaya-ksanti (道比忍，Acceptance of the Analogy of the Path). Marga-anvaya-jnana (道比智，Wisdom of the Analogy of the Path). The eight acceptances are unobstructed, and the eight wisdoms are liberation. Wisdom is definitive, while acceptance arises together with doubt. Because it is not definitive, it is not generally called wisdom, so it is called mind. There are sixteen aspects, namely the aspects of impermanence, suffering, emptiness, and non-self; the aspects of cause, origin, existence, and condition, also called the aspect of cause, the aspect of origin, the aspect of arising, and the aspect of condition; the aspects of cessation, stopping, excellence, and departure, also called the aspect of cessation, the aspect of tranquility, the aspect of excellence, and the aspect of detachment; the aspects of path, suchness, trace, and vehicle, also called the aspect of path, the aspect of suchness, the aspect of practice, and the aspect of departure. That on which practice relies is called practice, and it also becomes karma called practice. There are also forty-four wisdoms, namely the suffering of old age and death, the origin of old age and death, the cessation of old age and death, and the path to old age and death, and so on for practice. Old age and death have four wisdoms as their nature, namely Dharma-jnana (法智，Wisdom of the Dharma), Anvaya-jnana (比智，Wisdom of Analogy), Dukkha-jnana (苦智，Wisdom of Suffering), and Samata-jnana (等智，Wisdom of Equality), and so on for the path to old age and death, which also has four wisdoms as its nature. Thus, each of the four wisdoms of old age and death has four wisdoms as its nature, and so on for the four wisdoms of practice, each of which also has four wisdoms as its nature. Because ignorance is not complete, it is not established. There are only forty-four. There are also seventy-seven wisdoms, namely, first, knowing that birth is the condition for old age and death; second, that old age and death do not arise without a condition; third, that past birth was once the condition for old age and death; fourth, that old age and death did not arise without a past condition; fifth, that future birth will be the condition for old age and death; sixth, that old age and death will not arise without a future condition; seventh, the wisdom of the abiding of the Dharma. This Dharma is impermanent, conditioned, arising from causes and conditions, a Dharma of exhaustion, a Dharma of cessation, and a Dharma without desire. Like old age and death, there are seven, and so on for practice." ] }
亦七。就老死中。前六智以四智為性。謂法智比智集智等智。第七法住智。以等智為性。問何故不說無明緣智。答望十二支。無明已前。無支對故不說也。又解。依成實論。于聞思地作四十四智觀。七十七智觀。空有並觀伏滅無明等。四十四智者。正緣老死。兼知無性。名老死智。即審境觀。二老死集生支。作增上緣。集起老死。正緣于集。兼知無性。名老死集智。名推因觀。三老死滅。正緣老死滅。兼知無性。名老死滅智。此名審滅觀。四老死滅道。正緣滅解。兼知無性。名滅道智。名審行觀。如老死有四。乃至行亦有四。無明無因故不說也。七十七智者。一謂無明緣行。此推因觀。二不離無明緣行。此審因觀。三世各二合成六。此緣有心名法住智。第七無明滅。即性滅名泥洹智。如是七智乃至生支。即成七十七也。老死後無支故不說也。今大乘義。初教門中。少異成實。雜集論中。雜染流轉說。即彼七十七智也。安立諦說。即三十四智觀。此初教凈順逆二觀。即成實所無也。亦可凈順觀入前第七泥洹智觀。攝余義不同。復有三智。謂聞思修。二三乘就中有二。一初教有十一智。謂苦智等十智上。加一如實智。又有十三智。謂一信解智。二道理智。三不散智。四內證智。五他性智。六下智。七上智。八厭患智。九不
起智。十無生智。十一智智。十二究竟智。十三大義智。又有十三智。謂聞所生智。思所生智。世間修所生智。勝義智。他心智。法智。種類智。苦智。集智。滅智。道智。盡智。無生智。大乘智。上所說智。是初教迴心智。二熟教復有三智。謂加行智。正體智。后得智。復有三種智。謂實相般若智。觀照般若智。文字般若智。復有三種智。謂聞思修慧智。復有五種智。聞思修證報生善意識智。復有一智。謂真如智。上來所說。是大乘智。上大小二門智。一乘所目。即屬一乘。若依別教。即有十智。如下離世間品說。余義如別章。
不共法章
不共法者。謂三十二大人相。八十隨形好。四一切種清凈。十力。四無所畏。三念處。三不護。大悲。不忘法。斷除諸習氣。一切種妙智。就此一百四十不共法中。四一切種清凈等二十八不共法。快凈滿足時。得此之不共。不與因共。唯是小乘。又有十八不共。謂身無失。口無失。念無失。無異相。無不定心。無不知。已舍欲無減。精進無減。念無減。慧無減。解脫無減。解脫知見無減。一切身業隨智慧行。一切口業隨智慧行。一切意業隨智慧行。智慧知過去世無礙。智慧知未來世無礙。智慧知現在世無礙。此之十八。不與二乘共故名不共。依如雜心。用十力四無所
【現代漢語翻譯】 現代漢語譯本 起智（開始生起的智慧）。十無生智（第十種無生智）。十一智智（第十一種智智）。十二究竟智（第十二種究竟智）。十三大義智（第十三種大義智）。又有十三智，謂聞所生智（通過聽聞而獲得的智慧），思所生智（通過思考而獲得的智慧），世間修所生智（通過世間禪修而獲得的智慧），勝義智（殊勝真諦的智慧），他心智（瞭解他人內心的智慧），法智（瞭解佛法的智慧），種類智（瞭解不同種類的智慧），苦智（瞭解痛苦的智慧），集智（瞭解痛苦根源的智慧），滅智（瞭解痛苦止息的智慧），道智（瞭解通往止息痛苦道路的智慧），盡智（證得煩惱止息的智慧），無生智（證得不再輪迴的智慧）。大乘智（大乘的智慧）。以上所說的智慧，是初教迴心智（小乘轉向大乘的智慧）。二熟教復有三智，謂加行智（修行過程中的智慧），正體智（證悟實相的智慧），后得智（證悟后獲得的智慧）。復有三種智，謂實相般若智（體現實相的般若智慧），觀照般若智（觀照實相的般若智慧），文字般若智（通過文字理解的般若智慧）。復有三種智，謂聞思修慧智（通過聽聞、思考和修行獲得的智慧）。復有五種智，聞思修證報生善意識智（通過聽聞、思考、修行、證悟和業報而產生的善意識智慧）。復有一智，謂真如智（證悟真如的智慧）。上來所說，是大乘智（以上所說都是大乘的智慧）。上大小二門智（以上大小乘兩種法門的智慧），一乘所目（都是爲了引導眾生進入一乘佛道），即屬一乘（最終都歸於一乘）。若依別教（如果按照別教的觀點），即有十智（就有十種智慧），如下離世間品說（如下面的《離世間品》所說）。余義如別章（其他的含義在其他章節中解釋）。 不共法章 不共法者（不共法，指佛獨有的功德），謂三十二大人相（三十二種大丈夫相），八十隨形好（八十種隨形好），四一切種清凈（四種一切種清凈），十力（十種力量），四無所畏（四種無所畏懼），三念處（三種念住），三不護（三種不守護），大悲（偉大的慈悲），不忘法（不忘失佛法），斷除諸習氣（斷除各種習氣），一切種妙智（一切種類的微妙智慧）。就此一百四十不共法中（在這總共一百四十種不共法中），四一切種清凈等二十八不共法（四種一切種清凈等二十八種不共法），快凈滿足時（在快速清凈和圓滿時），得此之不共（獲得這些不共法），不與因共（不與因地菩薩共有），唯是小乘（只有小乘才有）。又有十八不共（又有十八種不共法），謂身無失（身體沒有過失），口無失（口語沒有過失），念無失（念頭沒有過失），無異相（沒有不同的相），無不定心（沒有不定的心），無不知（沒有不知道的），已舍欲無減（已經捨棄慾望，慾望不會減少），精進無減（精進不會減少），念無減（正念不會減少），慧無減（智慧不會減少），解脫無減（解脫不會減少），解脫知見無減（解脫知見不會減少），一切身業隨智慧行（一切身業都隨著智慧而行），一切口業隨智慧行（一切口業都隨著智慧而行），一切意業隨智慧行（一切意業都隨著智慧而行），智慧知過去世無礙（智慧知道過去世沒有障礙），智慧知未來世無礙（智慧知道未來世沒有障礙），智慧知現在世無礙（智慧知道現在世沒有障礙）。此之十八（這十八種不共法），不與二乘共故名不共（不與聲聞和緣覺二乘共有，所以稱為不共）。依如雜心（根據《雜心論》），用十力四無所（運用十力和四無所畏）。
【English Translation】 English version Arising of Wisdom. Tenth: Non-arising Wisdom. Eleventh: Wisdom of Wisdom. Twelfth: Ultimate Wisdom. Thirteenth: Wisdom of Great Meaning. There are also thirteen wisdoms, namely: Wisdom born from hearing, Wisdom born from thinking, Wisdom born from worldly cultivation, Supreme Truth Wisdom, Wisdom of others' minds, Dharma Wisdom, Species Wisdom, Suffering Wisdom, Accumulation Wisdom, Cessation Wisdom, Path Wisdom, Exhaustion Wisdom, Non-arising Wisdom, and Mahayana Wisdom. The wisdoms mentioned above are the wisdoms of those who turn their minds in the initial teachings (from Hinayana to Mahayana). In the second, mature teachings, there are three wisdoms: Preparatory Practice Wisdom, Actual Body Wisdom, and Subsequent Attainment Wisdom. There are also three types of wisdom: Wisdom of the Reality Aspect Prajna, Wisdom of Contemplation Prajna, and Wisdom of Literal Prajna. There are also three types of wisdom: Wisdom of Hearing, Thinking, and Cultivation. There are five types of wisdom: Wisdom of Hearing, Thinking, Cultivation, Realization, and Retribution-born Good Consciousness. There is one wisdom: True Suchness Wisdom. What has been said above is Mahayana Wisdom. The wisdoms of the two gates, Greater and Lesser Vehicles, are aimed at by the One Vehicle, and thus belong to the One Vehicle. If based on the Separate Teaching, there are ten wisdoms, as described in the 'Leaving the World' chapter below. Other meanings are as in separate chapters. Chapter on Uncommon Dharmas Uncommon Dharmas refer to the thirty-two major marks of a great man (32 physical characteristics of a Buddha), the eighty minor marks (80 secondary characteristics of a Buddha), the four kinds of perfect purity (four types of complete purification), the ten powers (ten strengths of a Buddha), the four fearlessnesses (four kinds of fearlessness), the three mindfulnesses (three establishments of mindfulness), the three non-protections (three kinds of non-guarding), great compassion (great compassion), non-forgetting of the Dharma (not forgetting the Dharma), the cutting off of all habits (severing all habitual tendencies), and all kinds of wonderful wisdom (all types of wondrous wisdom). Among these one hundred and forty uncommon dharmas, the four kinds of perfect purity and the twenty-eight uncommon dharmas are obtained when quick purity and fulfillment are achieved; these uncommon dharmas are not shared with the causal stage (Bodhisattvas on the path) and are unique to the Lesser Vehicle (Hinayana). There are also eighteen uncommon dharmas: no fault in body, no fault in speech, no fault in mind, no different appearance, no unsteady mind, no unknowing, no decrease after abandoning desire, no decrease in diligence, no decrease in mindfulness, no decrease in wisdom, no decrease in liberation, no decrease in the knowledge and vision of liberation, all bodily actions follow wisdom, all verbal actions follow wisdom, all mental actions follow wisdom, wisdom knows the past without obstruction, wisdom knows the future without obstruction, and wisdom knows the present without obstruction. These eighteen are called uncommon because they are not shared with the Two Vehicles (Sravakas and Pratyekabuddhas). According to the Samayukta-hrdaya-sastra (a commentary), using the ten powers and four fearlessnesses.
畏大悲三念處。為十八不共。當知。即是不共小乘。小乘浪計也。此是三乘不共。復有十種不共。即是一乘。如離世間品。所以說十者。欲顯無量故。余義如別章。
六念章
六念者。謂唸佛。念法。念僧。念戒。念施。念天。此教興意。為初發心者。堅信心故。復有八念。謂唸佛。念法．念僧．念戒．念施．念天．念入出息．念死。此之八念。為趣修者說。復有十念。一者於一切眾生。常生慈心。於一切眾生。不毀其行。若毀其行。終不往生。二者於一切眾生。深起悲心。除殘害心。三者發護法心。不惜身命。於一切法。不生誹謗。四者于忍辱中。生決定心。五者深心清凈。不染利養。六者發一切種智心。日日常念。無有廢忘。七者於一切眾生。起尊重心。除我慢心。謙下言說。八者於世談話。不生味著心。九者近於覺意。深起種種善根因緣。離於憒鬧散亂之心。十者正念觀佛。除去諸想。當云何念。非凡愚念。非不善念。不雜結使念。即得往生安養國土。此教興意。為往生修行人。復有十念。一凈心。二不動心。三厭心。四離欲心。五不退心。六堅心。七明盛心。八淳厚心。九快心。十大心。廣說如十地論。前之二念。是小乘通初教。次之一念。在初教通終教。后之一念在一乘通三乘。余義如別章。
{ "translations": [ "現代漢語譯本：", "『畏大悲三念處』（基於對大悲的畏懼而產生的三個念處）。爲了說明『十八不共法』（十八種佛獨有的功德），應當知道，這並非小乘的不共法，小乘只是妄加揣測。這是三乘（聲聞乘、緣覺乘、菩薩乘）所不共有的。另外還有十種不共法，這屬於一乘（佛乘）。如《離世間品》所說。之所以說十種，是爲了顯示無量之意。其餘含義如其他章節所述。", "", "六念章", "", "六念是指：唸佛（Buddha，覺悟者），念法（Dharma，佛法），念僧（Sangha，僧團），念戒（Śīla，戒律），念施（Dāna，佈施），念天（Deva，天神）。此教義興起的目的是爲了讓初發心者堅定信心。還有八念，即唸佛、念法、念僧、念戒、念施、念天、念入出息（ānāpānasmṛti，呼吸），念死（maraṇasati，死亡）。這八念是為趣向修行者所說。還有十念：第一，對於一切眾生，常生慈心（maitrī，慈愛）；對於一切眾生，不毀壞他們的善行，如果毀壞他們的善行，最終不能往生。第二，對於一切眾生，深深生起悲心（karuṇā，憐憫），去除殘害之心。第三，發起護法之心，不惜身命；對於一切佛法，不生誹謗。第四，在忍辱（kṣānti，忍耐）中，生起決定的信心。第五，內心深處清凈，不被名利供養所染污。第六，發起一切種智心（sarvajñāna-citta，對一切事物全面而深刻的智慧），日日常常憶念，沒有廢棄遺忘。第七，對於一切眾生，生起尊重之心，去除我慢之心，謙虛地說話。第八，對於世俗談話，不生起貪戀執著之心。第九，親近覺悟的意念，深深生起種種善根因緣，遠離喧鬧散亂之心。第十，以正念觀察佛，除去各種妄想。應當如何憶念呢？不是凡夫愚人的憶念，不是不善的憶念，不夾雜煩惱的憶念，就能往生安養國土（Sukhāvatī，極樂凈土）。此教義興起的目的是爲了往生極樂凈土的修行人。還有十念：一、凈心（prasanna-citta，清凈的心）。二、不動心（acalacitta，不為外境所動搖的心）。三、厭心（nirveda-citta，厭離世俗的心）。四、離欲心（vītarāga-citta，遠離慾望的心）。五、不退心（aparivartanīya-citta，永不退轉的心）。六、堅心（dṛḍha-citta，堅固的心）。七、明盛心（ujjvala-citta，光明熾盛的心）。八、淳厚心（mṛdu-citta，淳樸厚道的心）。九、快心（mudita-citta，快樂的心）。十、大心（mahā-citta，廣大的心）。詳細的解釋如《十地論》所述。前面的兩種憶念，是小乘通於初教。其次的一種憶念，在初教通於終教。後面的一種憶念，在一乘通於三乘。其餘含義如其他章節所述。" , "english_translations": [ "English version:", "'The Three Stations of Mindfulness of Great Compassion'. To explain the 'Eighteen Uncommon Qualities' (of a Buddha), know that these are not the uncommon qualities of the Small Vehicle (Hinayana), which merely speculates. These are uncommon to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Furthermore, there are ten uncommon qualities, which belong to the One Vehicle (Buddhayāna). As stated in the 'Leaving the World' chapter. The reason for mentioning ten is to reveal the immeasurable nature. The remaining meanings are as explained in other chapters.", "", "Chapter on the Six Recollections", "", "The Six Recollections are: recollection of the Buddha (the Awakened One), recollection of the Dharma (the teachings), recollection of the Sangha (the community), recollection of the Śīla (precepts), recollection of Dāna (generosity), and recollection of the Deva (deities). The purpose of this teaching is to strengthen the faith of those who have just begun to develop their minds. There are also Eight Recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of the Śīla, recollection of Dāna, recollection of the Deva, recollection of ānāpānasmṛti (mindfulness of breathing), and recollection of maraṇasati (death). These Eight Recollections are taught to those who are progressing in their practice. There are also Ten Recollections: First, towards all sentient beings, constantly generate maitrī (loving-kindness); do not destroy their good deeds. If you destroy their good deeds, you will ultimately not be reborn in the Pure Land. Second, towards all sentient beings, deeply generate karuṇā (compassion), and eliminate the intention to harm. Third, generate the mind to protect the Dharma, without cherishing your own life; do not slander any Dharma. Fourth, in kṣānti (patience), generate a resolute mind. Fifth, deeply purify your mind, and do not be defiled by fame and offerings. Sixth, generate the sarvajñāna-citta (mind of all-knowing wisdom), and constantly remember it day by day, without abandoning or forgetting it. Seventh, towards all sentient beings, generate a mind of respect, eliminate arrogance, and speak humbly. Eighth, do not generate attachment to worldly conversations. Ninth, draw near to the intention of awakening, deeply generate various roots of good and causes, and stay away from noisy and scattered minds. Tenth, with right mindfulness, contemplate the Buddha, and eliminate all delusions. How should one recollect? Not with the recollection of ordinary fools, not with unwholesome recollection, not with recollection mixed with afflictions; then one can be reborn in Sukhāvatī (the Pure Land of Bliss). The purpose of this teaching is for practitioners who seek rebirth in the Pure Land. There are also Ten Recollections: 1. prasanna-citta (Pure Mind). 2. acalacitta (Unwavering Mind). 3. nirveda-citta (Mind of Disgust). 4. vītarāga-citta (Mind Free from Desire). 5. aparivartanīya-citta (Irreversible Mind). 6. dṛḍha-citta (Firm Mind). 7. ujjvala-citta (Bright Mind). 8. mṛdu-citta (Gentle Mind). 9. mudita-citta (Joyful Mind). 10. mahā-citta (Great Mind). Detailed explanations are as described in the Daśabhūmika Sūtra. The first two recollections are common to the Small Vehicle and the Initial Teaching. The next recollection is in the Initial Teaching and common to the Final Teaching. The last recollection is in the One Vehicle and common to the Three Vehicles. The remaining meanings are as explained in other chapters." ] }
九次第定章
九次第定者。謂初禪．二禪．三禪．四禪．空處．識處．無所有處．非想非非想處．滅盡定。從初禪心起。次入第二禪。不令余心得入。若善若垢。如是乃至減受想心。定出入不越名為次第定。此義是三乘。亦通小乘用。若一乘教所目。即屬於一乘。余義如別章。
八人章
八人者。見道中八忍是也。與智為別力要故。別得人名。此之八人。通一乘三乘小乘。小乘八人淺。人空未窮。初教八人次深。法無我理未盡。熟教法無我德。由未究竟。一乘法界。然始明瞭。今下經云明瞭法者。一乘別教。及同教義。並皆周悉。會解前之行德故。名明瞭法。宜可知之。余義如別章。
見法二行章
見行法行者。小乘見道前入道方便趣向。利鈍二種人也。由是入聖初方便相故。今別明此。二行相準前八人章。
辟支佛章
辟支者有二種。一犀角二伴行。覺常樂寂靜因。外緣解知足少事。不由他悟。明瞭法解緣覺故。其義從聲聞乘。漸漸轉細至於一乘。名緣覺義。此義準前八人章。成其義解。余如別章。
菩薩章
菩薩者。通其五乘。人天凡夫。亦名菩薩。何以故。由成比行。是假名菩薩。即五乘前內凡夫聲聞乘。亦有菩薩。有漏善五陰為體。由慈悲
行成作佛故。三初教菩薩。取無漏五分法身為體。見修究竟作佛故。直進人亦得五分法身為體。而直進共迴心二菩薩。其體即空。熟教菩薩。無分別智為體。亦真如為體。若依頓教。一切不可說。契同一理觀。若為一乘所目。即屬一乘。若據別教。即普賢菩薩。是又成十種身。如十行中第九行內說。余義如別章。
五生章
五生者。一息苦生。二隨類生。三勝生。四增上生。五最後生。如是五生。並菩薩所作。此義是三乘。若準華嚴經。菩薩住兜率天。乃至下生作佛。皆有十意受生。若依十意受五生身。是一乘。此義如離世間品說。余義如別章。
第八會入法界品初辨迴心章
迴心義者。大分有二。一據未入佛法以明迴心。二據入佛法無流之際解脫分善。以辨迴心。初據未入者。謂其一闡提位相似修行。其修行人。具人法義。文解行病乃至理事等。從其多劫。修邪善因。后克究竟無盡阿鼻地獄果等。如來大悲。設法偏救。所有委曲。具在經文。今略。要問。作普敬認惡法。會彼闡提。令入一乘。其法具如問答中辨。極至生凈土。得不退位。得常見佛。即迴向一乘。二據入佛法無流際解脫分善者。如來善巧設二門。則一約始門。謂依法華經窮子喻等。義當是愚法聲聞。發過去往劫已來。從闡提
【現代漢語翻譯】 現代漢語譯本： 行成作佛的緣故。三種教法最初教導菩薩，以無漏五分法身（戒、定、慧、解脫、解脫知見五種功德聚集的法身）為本體。見道和修道達到究竟才能成佛的緣故。直進根性的人也能以五分法身為本體。而直進根性和迴心（改變心意，轉向佛道）兩種菩薩，他們的本體即是空性。熟教菩薩，以無分別智為本體，也以真如為本體。如果依據頓教，一切都不可說，契合于同一理觀。如果為一乘（唯一成佛之道）所指，就屬於一乘。如果根據別教，那麼普賢菩薩，又是成就十種身。如十行中第九行內所說。其餘意義如其他章節。 五生章 五生是指：一、息苦生，二、隨類生，三、勝生，四、增上生，五、最後生。這五種生，都是菩薩所作。此義是三乘（聲聞乘、緣覺乘、菩薩乘）。如果按照《華嚴經》，菩薩住在兜率天（欲界天的一處），乃至下生作佛，都有十種意願受生。如果依據十種意願受五生身，就是一乘。此義如《離世間品》所說。其餘意義如其他章節。 第八會入法界品初辨迴心章 迴心之義，大致分為兩種：一是根據未入佛法的人來闡明迴心，二是根據已入佛法，處於無流之際的解脫分善來辨別迴心。首先，根據未入佛法的人來說，指的是一闡提（斷絕一切善根的人）的相似修行。這種修行人，具備人法義，文解行病乃至理事等。從多劫以來，修習邪善之因，最終得到無盡阿鼻地獄的果報等。如來大悲，設立方便法門來救度他們。所有詳細情況，都在經文中。現在省略。要點是，普遍地恭敬並認識到惡法，引導那些一闡提，令他們進入一乘。其方法具體如問答中所辨別。最終達到往生凈土，得到不退轉位，得常見佛，即迴向一乘。二是根據已入佛法，處於無流之際的解脫分善來說，如來善巧地設立二門。一是約始門，比如《法華經》中的窮子喻等，意義相當於愚法聲聞（只知聲聞乘教法的修行者）。發起過去往劫以來，從一闡提
【English Translation】 English version: It is because of the practice that leads to Buddhahood. The three initial teachings instruct Bodhisattvas to take the non-outflow Fivefold Dharma Body (the Dharma Body assembled from the five merits of precepts, concentration, wisdom, liberation, and liberation knowledge and vision) as their essence. It is because seeing the path and cultivating it to the ultimate point leads to Buddhahood. Those of direct-advancing nature can also take the Fivefold Dharma Body as their essence. However, the essence of both direct-advancing and turning-mind (changing one's mind and turning towards the Buddha's path) Bodhisattvas is emptiness. The mature teachings instruct Bodhisattvas to take non-discriminating wisdom as their essence, and also to take Suchness as their essence. If based on the sudden teaching, everything is unspeakable, in accordance with the view of the same principle. If it is aimed at the One Vehicle (the only path to Buddhahood), then it belongs to the One Vehicle. If according to the Separate Teaching, then Samantabhadra Bodhisattva, again accomplishes ten kinds of bodies. As described in the ninth practice within the Ten Practices. The remaining meanings are in other chapters. Chapter on the Five Births The Five Births are: 1. Birth of Cessation of Suffering, 2. Birth According to Category, 3. Superior Birth, 4. Birth of Increase, 5. Final Birth. These five births are all performed by Bodhisattvas. This meaning belongs to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). If according to the Avataṃsaka Sūtra, Bodhisattvas dwell in the Tuṣita Heaven (a realm in the Desire Realm), and even descending to be born as a Buddha, they have ten intentions for receiving birth. If based on the ten intentions to receive the Five Birth Bodies, it is the One Vehicle. This meaning is as described in the 'Leaving the World' chapter. The remaining meanings are in other chapters. Chapter on Initially Distinguishing Turning the Mind in the Eighth Assembly Entering the Dharma Realm Chapter The meaning of turning the mind is broadly divided into two: one is to explain turning the mind based on those who have not entered the Buddha Dharma, and the other is to distinguish turning the mind based on the good of the liberation division at the moment of non-outflow for those who have entered the Buddha Dharma. First, according to those who have not entered the Buddha Dharma, it refers to the similar practice of an Icchantika (one who has severed all roots of goodness). This practitioner possesses the meaning of person and Dharma, textual understanding, practice, illness, and even principle and phenomena, etc. From many kalpas, they cultivate the cause of evil goodness, and ultimately receive the result of endless Avīci Hell, etc. The Tathāgata, with great compassion, establishes expedient Dharma doors to save them. All the details are in the sutra text. Now omitted. The main point is to universally respect and recognize evil Dharmas, guiding those Icchantikas, causing them to enter the One Vehicle. The method is specifically as distinguished in the questions and answers. Ultimately reaching rebirth in the Pure Land, obtaining the non-retrogressive stage, and constantly seeing the Buddha, that is, turning towards the One Vehicle. Second, according to the good of the liberation division at the moment of non-outflow for those who have entered the Buddha Dharma, the Tathāgata skillfully establishes two doors. One is the initial door, such as the parable of the poor son in the Lotus Sutra, etc., the meaning is equivalent to a Śrāvaka (a practitioner who only knows the teachings of the Śrāvakayāna) who is foolish in the Dharma. Arousing from past kalpas, from an Icchantika
位入聲聞乘。據此教分。即是先在闡提位時。未修一念菩提分善所有解行故。文判為辛苦窮也。仍窮子身。本是長者富有之子者。義當法性實相如來之藏不染而染分。乃至佛性。隨其流處。種種味等。是其位也。由不染而染故。所以不說貴名。后若迴心。義當契其法性。其理即合染而不染。名為王種貴也。據此道理。窮子之喻。約愚法聲聞位說。義通闡提位等。問迴心聲聞一切俱回耶。答若約聲聞自不退位已后不回。若約初教。回者回不回者不回。若約終教。一切俱回。若約頓教。無回不回。若約別教。如前所說。一切俱回者。如楞伽經云。味著三昧樂。安住無漏界。無有究竟趣。亦復不退還。得諸三昧身。乃至劫不覺。譬如昏醉人酒消然後覺。彼覺法亦然。得佛無上身。二約終義辨迴心者。如下經文。大智舍利弗。與五百比丘。迴心向文殊師利。並言宿種善根現。六千比丘。顯久共修行。成實眷屬。舍利弗身。在佛法中。義當聰明位。今舉為回者。則顯其行終具智慧相。今復回心。當回之時。即得十種大法。及十眼十耳等際。具在入法界經文。當知。其義是終非始。其位在頓悟熟教義。通初教等。舉此始終兩位。為其法式。中間諸義。準即可知。又迴心法。對彼五乘。亦有始終不等。如窮子一人長者遣使。方便與直
【現代漢語翻譯】 現代漢語譯本 進入聲聞乘（Śrāvakayāna，聽聞佛陀教誨而證悟的修行者）。根據這種教義劃分，就是說，先前在闡提（Icchantika，斷善根者）的階段，沒有修習哪怕一念菩提分（bodhipākṣika-dharma，菩提的組成部分）的善行和理解，所以經文判為『辛苦窮也』。仍然以窮子（貧窮的兒子）的身份出現，原本是長者（富有的父親）富有的兒子。這在意義上相當於法性實相（Dharmatā-lakṣaṇa，事物本來的性質）如來藏（Tathāgatagarbha，如來藏）不染而染的部分，乃至佛性（Buddhatā，成佛的潛能），隨著其流向，呈現種種味道等等，這就是它的地位。由於不染而染的緣故，所以不說高貴的名字。後來如果回心轉意，在意義上相當於契合法性，其道理就符合染而不染，名為王種（高貴的血統）貴也。根據這個道理，窮子的比喻，是就愚法聲聞（對佛法理解不深的聲聞）的地位來說的，意義上貫通闡提的地位等等。 問：迴心（改變心意）的聲聞，一切都回心轉意了嗎？ 答：如果就聲聞自己不退轉的地位以後來說，就不會回心轉意。如果就初教（早期教義）來說，回心轉意的就回心轉意，不回心轉意的就不回心轉意。如果就終教（最終教義）來說，一切都回心轉意。如果就頓教（頓悟的教義）來說，沒有回心轉意和不回心轉意。如果就別教（獨特的教義）來說，如前所說，一切都回心轉意。例如《楞伽經》（Laṅkāvatāra Sūtra）說：『味著三昧樂（samādhi-sukha，禪定的喜悅），安住無漏界（anāsrava-dhātu，沒有煩惱的境界），沒有究竟的趣向，也不退還。得到諸三昧身，乃至經歷劫（kalpa，極長的時間單位）也不覺悟，譬如昏醉的人，酒醒瞭然後覺悟，他們覺悟佛法也是這樣，得到佛的無上身。』 二、從終教的意義來辨析回心轉意，如下經文：大智舍利弗（Śāriputra，佛陀的十大弟子之一），與五百比丘（bhikkhu，佛教僧侶），迴心向文殊師利（Mañjuśrī，智慧的象徵），並且說宿種善根（過去種下的善根）顯現。六千比丘，顯示長久共同修行，成為真實的眷屬。舍利弗的身份，在佛法中，在意義上相當於聰明的地位，現在舉例說他回心轉意，就顯示他的行為最終具備智慧的相。現在又回心轉意，當回心轉意的時候，就得到十種大法，以及十眼十耳等等的邊際，都記載在《入法界經》（Gaṇḍavyūha Sūtra）的經文中。應當知道，其意義是最終而非初始，其地位在於頓悟熟教（已經成熟的教義），意義上貫通初教等等。舉出這始終兩個地位，作為其法式，中間的各種意義，參照就可以知道了。又回心轉意的方法，對於那五乘（五種不同的修行道路），也有始終不等的區別。例如窮子一個人，長者派遣使者，方便地給予他價值。
【English Translation】 English version Entering the Śrāvakayāna (the vehicle of those who hear the Buddha's teachings and attain enlightenment). According to this doctrinal division, it means that previously, in the stage of being an Icchantika (one who has severed their roots of goodness), they had not cultivated even a single thought of merit and understanding related to the bodhipākṣika-dharma (the constituents of enlightenment). Therefore, the text judges them as 'toiling and impoverished.' Still appearing as a poor son, originally the wealthy son of a wealthy father. This, in meaning, corresponds to the undyed yet dyed aspect of the Dharmatā-lakṣaṇa (the nature of reality) Tathāgatagarbha (the womb of the Tathāgata), even to the Buddhatā (the potential for Buddhahood), manifesting various flavors and so on according to its flow. This is its position. Because of being undyed yet dyed, noble names are not mentioned. Later, if they turn their minds, in meaning, it corresponds to conforming to the Dharmatā, and the principle aligns with being dyed yet undyed, called the noble lineage of a king. According to this principle, the parable of the poor son is spoken in relation to the position of a Śrāvaka who is ignorant of the Dharma, and its meaning extends to the position of an Icchantika and so on. Question: Do all Śrāvakas who turn their minds (change their intentions) turn their minds? Answer: If speaking of Śrāvakas after they have reached the stage of non-retrogression, they will not turn their minds. If speaking of the initial teachings, those who turn their minds do so, and those who do not turn their minds do not do so. If speaking of the final teachings, all turn their minds. If speaking of the sudden teachings, there is no turning or not turning. If speaking of the distinct teachings, as previously stated, all turn their minds. For example, the Laṅkāvatāra Sūtra says: 'Attached to the bliss of samādhi (meditative absorption), abiding in the anāsrava-dhātu (realm without outflows), there is no ultimate direction, nor is there regression. Attaining the body of various samādhis, even for kalpas (eons) they are not aware. Like a drunken person who awakens after the alcohol wears off, their awakening to the Dharma is also like this, attaining the unsurpassed body of the Buddha.' Secondly, analyzing the turning of the mind from the perspective of the final teachings, as in the following text: The wise Śāriputra (one of the Buddha's ten great disciples), along with five hundred bhikkhus (Buddhist monks), turned their minds towards Mañjuśrī (the embodiment of wisdom), and said that the seeds of goodness planted in the past have manifested. Six thousand bhikkhus show that they have practiced together for a long time, becoming a true retinue. Śāriputra's status, in the Dharma, corresponds in meaning to the position of intelligence. Now, citing him as an example of turning the mind shows that his actions ultimately possess the aspect of wisdom. Now, turning the mind again, when turning the mind, they attain the ten great Dharmas, as well as the boundaries of the ten eyes and ten ears, all recorded in the Gaṇḍavyūha Sūtra. It should be known that its meaning is ultimate rather than initial, and its position lies in the mature teachings of sudden enlightenment, extending in meaning to the initial teachings and so on. These two positions, beginning and end, are given as its model, and the various meanings in between can be understood by reference. Furthermore, the method of turning the mind also has differences in beginning and end for the five vehicles (five different paths of practice). For example, for the poor son alone, the elder sends a messenger to conveniently give him value.
等。義當從人天及大眾部已去。乃至初教。如舍利弗迴心等位。義當初教已去。乃至頓教。及終教已下。仍迴心分齊。多種不等。或有從闡提入聲聞者。從聲聞迴向緣覺及初教者。或有聲聞迴向直進及終教者。或有迴心向頓教及一乘者。如是五乘機性。上下不同。迴心亦別。如是之義。準之可解。于中所有教分解行理事人法教義等差別不同。接引前機。如是之義。準亦可知。問下經明迴心。大智舍利弗等。佛出世已在其他國。異時異處。方與目連等入其佛法。因何華嚴經會第二七日。佛未移動。即有大智舍利弗等五百聲聞。並有舍利弗弟子六千比丘。其祇洹林。及普光法堂。並未建立。因何具述。在於經文。答如來依解脫德。建立一乘故。下經云。於一微塵中。建立三世一切佛轉法輪。當知。今所成一乘教者。即是其事。依九世入智。融九世法。成其十世。謂過去過去世。過去現在世。過去未來世。現在過去世現在現在世。現在未來世。未來過去世。未來現在世。未來未來世。三世相即。及與相入。成其十世。當第二七日時。如是等法。皆悉現前。廣說如經離世間品。若欲識華嚴經無盡教義者。當依六相因陀羅微細智。及陀羅尼自在法智知。余義如別章。
賢聖善知識章
賢聖者。順理名賢。得理是聖。
在物先知。亦為眾情所識故名知識。賢聖之義。教有三位。一二十七賢聖。謂初隨信行。二隨法行。三無相行。四須陀洹。五行斯陀含。六斯陀含。七行阿那含。八中陰滅那含。九生滅那含。十不行滅。十一行滅。十二樂慧上行。十三樂定上行。十四轉世。十五現滅。十六信解脫。十七見得。十八身證。十九退相羅漢。二十守相。二十一死相。二十二可進相。二十三住相。二十四不壞相。二十五慧解脫相。二十六俱解脫相。二十七不退相。初有十八人。是學人。次有九人。是無學人。就學人中。初三人是須陀洹行。次一人是須陀洹果。次一人斯陀含行。次一人斯陀含果。次一人阿那含行。次十一人阿那含果。此十一人。亦是阿羅漢行。此是小乘。亦同于初教。二次有四十二賢聖。謂十解．十行．十回向．十地．等覺．妙覺。四十一是因。一是果。此義在三乘。局在直進及終教。上之二位賢聖知識。若為一乘教所目。即屬於一乘。三依其別教。有四十五知識。大位有三。一位位及理行有四十五知識。廣如入法界品。二主伴相資有一百十三。據起化分齊實行境界。則有三千大千世界微塵數知識。問如大品經。薩陀波侖求善知識。曇無竭菩薩是何知識。答曇無竭。義當熟教信位終心直進教十回向。二教般若成就信究竟不退處
【現代漢語翻譯】 現代漢語譯本 在事物發生之前就預先知曉。也因為被大眾的情感所認識，所以稱為知識。賢聖的意義在於教法有三個層次：第一層是二十七賢聖，包括初隨信行（剛開始跟隨信仰修行的人）、隨法行（跟隨正法修行的人）、無相行（修行達到無相境界的人）、須陀洹（Sotapanna，預流果）、行斯陀含（正在修習斯陀含果位的人）、斯陀含（Sakadagami，一來果）、行阿那含（正在修習阿那含果位的人）、中陰滅那含（在中陰身階段證得阿那含果的人）、生滅那含（在轉生時證得阿那含果的人）、不行滅（不需再修行就能證得涅槃的人）、行滅（通過修行才能證得涅槃的人）、樂慧上行（喜歡通過智慧提升修行的人）、樂定上行（喜歡通過禪定提升修行的人）、轉世（轉生到其他世界的人）、現滅（今生證得涅槃的人）、信解脫（通過信仰獲得解脫的人）、見得（通過見解獲得解脫的人）、身證（通過身體力行獲得解脫的人）、退相羅漢（Arhat，阿羅漢果位退轉的人）、守相（守護阿羅漢果位的人）、死相（面臨死亡的阿羅漢）、可進相（可以繼續進步的阿羅漢）、住相（安住于阿羅漢果位的人）、不壞相（阿羅漢果位不會退轉的人）、慧解脫相（通過智慧獲得解脫的阿羅漢）、俱解脫相（通過智慧和禪定共同獲得解脫的阿羅漢）、不退相（阿羅漢果位永不退轉的人）。 最初的十八人是學人（還在學習的人），接下來的九人是無學人（已經完成學習的人）。在學人中，最初的三人是須陀洹行，接下來一人是須陀洹果，再接下來一人是斯陀含行，再接下來一人是斯陀含果，再接下來一人是阿那含行，最後的十一人是阿那含果。這十一人也是阿羅漢行。這是小乘的教義，也與最初的教義相同。第二層有四十二賢聖，包括十解（十種理解）、十行（十種修行）、十回向（十種迴向）、十地（菩薩修行的十個階段）、等覺（接近佛果的菩薩）、妙覺（佛果）。四十一是因，一是果。這個意義在於三乘，侷限於直進教和終教。以上兩個層次的賢聖知識，如果被一乘教所看待，就屬於一乘。第三層依據其別教，有四十五知識。大位有三個：第一是位位及理行有四十五知識，詳細內容見《入法界品》。第二是主伴相資有一百十三，根據發起教化和分齊實行境界，則有三千大千世界微塵數知識。問：如《大品經》中，薩陀波侖（Sadāprarudita，常啼菩薩）求善知識，曇無竭菩薩（Dharmodgata，法涌菩薩）是什麼知識？答：曇無竭，意義相當於熟教信位終心直進教十回向，二教般若成就信究竟不退處。
【English Translation】 English version Knowing things before they happen. Also, being recognized by the emotions of the masses, hence the name 'knowledge'. The meaning of the virtuous and holy lies in the three levels of teachings: The first level is the twenty-seven virtuous and holy, including the initial S隨信行 (those who initially follow the faith to practice), 隨法行 (those who follow the Dharma to practice), 無相行 (those who practice to reach the state of no-form), 須陀洹 (Sotapanna, Stream-enterer), 行斯陀含 (those who are practicing the Sakadagami fruit), 斯陀含 (Sakadagami, Once-returner), 行阿那含 (those who are practicing the Anagami fruit), 中陰滅那含 (those who attain the Anagami fruit in the intermediate state), 生滅那含 (those who attain the Anagami fruit at the time of rebirth), 不行滅 (those who can attain Nirvana without further practice), 行滅 (those who can attain Nirvana through practice), 樂慧上行 (those who like to improve their practice through wisdom), 樂定上行 (those who like to improve their practice through meditation), 轉世 (those who are reborn into other worlds), 現滅 (those who attain Nirvana in this life), 信解脫 (those who attain liberation through faith), 見得 (those who attain liberation through insight), 身證 (those who attain liberation through physical practice), 退相羅漢 (Arhat, Arhat who regresses from the Arhat fruit), 守相 (those who guard the Arhat fruit), 死相 (Arhat facing death), 可進相 (Arhat who can continue to progress), 住相 (Arhat who abides in the Arhat fruit), 不壞相 (Arhat whose Arhat fruit will not regress), 慧解脫相 (Arhat who attains liberation through wisdom), 俱解脫相 (Arhat who attains liberation through both wisdom and meditation), 不退相 (Arhat whose Arhat fruit will never regress). The first eighteen are learners (those who are still learning), and the next nine are non-learners (those who have completed their learning). Among the learners, the first three are practicing for Sotapanna, the next one is the Sotapanna fruit, then one is practicing for Sakadagami, then one is the Sakadagami fruit, then one is practicing for Anagami, and the last eleven are the Anagami fruit. These eleven are also practicing for Arhat. This is the teaching of the Hinayana, which is the same as the initial teaching. The second level has forty-two virtuous and holy, including ten understandings (十解), ten practices (十行), ten dedications (十回向), ten grounds (十地), Equal Enlightenment (等覺), and Wonderful Enlightenment (妙覺). Forty-one are causes, and one is the result. This meaning lies in the Three Vehicles, limited to the direct advancement teaching and the final teaching. The above two levels of virtuous and holy knowledge, if viewed by the One Vehicle teaching, belong to the One Vehicle. The third level, according to its separate teaching, has forty-five knowledges. There are three major positions: The first is that each position and principle practice has forty-five knowledges, as detailed in the 'Entering the Dharma Realm' chapter. The second is that the mutual assistance between host and companion has one hundred and thirteen, according to the initiation of teaching and the boundaries of actual practice, there are as many knowledges as the dust motes in three thousand great thousand worlds. Question: As in the Mahaprajnaparamita Sutra, Sadāprarudita (常啼菩薩, the Bodhisattva Ever Weeping) seeks good knowledge, what kind of knowledge is Dharmodgata Bodhisattva (曇無竭菩薩, the Bodhisattva Dharmodgata)? Answer: Dharmodgata, in meaning, is equivalent to the end of the faith position of the ripe teaching, the ten dedications of the direct advancement teaching, and the place where the faith of the two teachings' Prajna is accomplished and ultimately does not regress.
。與物為軌。是三乘義。非一乘位。於三乘中。在十信終心解行位前。知識有十義。如離世間品說。名十種知識。所以說十者。欲顯無量故。所以將十種為知識義。答為知識教興意。在攝物故也。余義如別章。
四親近章
親近義者。亦通三乘小乘及以一乘。小乘者。親近知識。自求解脫。三乘為救眾生。為眾生故。取其菩提。及顯法性故。初教即空。終教即如。一乘別教。即有十義成。四親近。一須識知識。二須識所說。三須識魔事。四自戒成就。五須具精進。六須敬善知識。七須起求法心。八心向正法。九成其深心。十得明瞭法。此之十門。一一皆具十門。如離世間品說。所以皆說十門者。為應一乘無盡法故。余義如別章。
釋四十五知識文中意章
就四十五知識文內。初一知識。依一乘別教為迴心人。說十大心。及為善財。分別廣說。諸佛十正法。成信行義。廣說如文。自下十解法。就此文內。第一知識。約一乘別教。說見佛義。第二知識。約一乘別教。觀察大海。得正緣起。蓮華上佛。說圓教義。第三知識。約一乘別教。說如意神通義。第四知識。約一乘別教。從其口中。放大光云攝集自在義。第五知識。約一乘別教。入攝一切佛剎無量旋陀羅尼。廣作利益義。第六知識。約一乘別
【現代漢語翻譯】 現代漢語譯本：以事物為準則，這是三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）的意義，而非一乘（Ekāyana）的境界。在三乘之中，處於十信（Daśa-śraddhā）終心解行位之前，知識有十種意義，如《離世間品》所說，名為十種知識。之所以說十種，是爲了彰顯無量之義。為什麼將十種作為知識的意義？回答是爲了知識教化的興起，在於攝受萬物。其餘意義如其他章節所述。
四親近章
親近的意義，也貫通三乘、小乘（Hīnayāna）以及一乘。小乘之人，親近知識，是爲了自我求解脫。三乘之人，爲了救度眾生，爲了眾生的緣故，獲取菩提（bodhi），以及彰顯法性（Dharmatā）的緣故。初期的教義是空（Śūnyatā），最終的教義是如（Tathatā）。一乘的別教，即有十種意義成就四種親近。一，必須認識知識。二，必須認識所說之法。三，必須認識魔事（Māra-karmāni）。四，自身戒律成就。五，必須具備精進（Vīrya）。六，必須尊敬善知識（Kalyāṇa-mitra）。七，必須生起求法之心。八，心向正法（Saddharma）。九，成就其深心。十，獲得明瞭之法。這十個法門，每一個都具備十個法門，如《離世間品》所說。之所以都說十個法門，是爲了應合一乘無盡之法。其餘意義如其他章節所述。
解釋四十五知識文中意義章
就四十五知識文內，最初一位知識，依據一乘別教，為迴心之人，說十大心，以及為善財（Sudhana），分別廣說諸佛十正法，成就信行之義。詳細的解說如經文所述。從下面的十解法開始，就此文內，第一位知識，約一乘別教，說見佛的意義。第二位知識，約一乘別教，觀察大海，得到正緣起（Pratītyasamutpāda）。蓮華上佛，說圓教的意義。第三位知識，約一乘別教，說如意神通的意義。第四位知識，約一乘別教，從他的口中，放出大光云攝集自在的意義。第五位知識，約一乘別教，進入攝一切佛剎無量旋陀羅尼（Dhāraṇī），廣作利益的意義。第六位知識，約一乘別教。
【English Translation】 English version: To take things as the standard, this is the meaning of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), not the state of the One Vehicle (Ekāyana). Among the Three Vehicles, before the stage of understanding and practice at the end of the Ten Faiths (Daśa-śraddhā), knowledge has ten meanings, as described in the 'Leaving the World' chapter, called the Ten Kinds of Knowledge. The reason for saying ten kinds is to manifest the meaning of infinity. Why are ten kinds taken as the meaning of knowledge? The answer is that it is for the rise of the teaching of knowledge, which lies in embracing all things. The remaining meanings are as described in other chapters.
Chapter on Four Kinds of Closeness
The meaning of closeness also permeates the Three Vehicles, the Small Vehicle (Hīnayāna), and the One Vehicle. Those of the Small Vehicle draw close to knowledge in order to seek their own liberation. Those of the Three Vehicles, in order to save sentient beings, for the sake of sentient beings, obtain bodhi, and for the sake of manifesting Dharmatā (Dharmatā). The initial teaching is emptiness (Śūnyatā), and the final teaching is suchness (Tathatā). The distinctive teaching of the One Vehicle has ten meanings that accomplish the four kinds of closeness. First, one must recognize knowledge. Second, one must recognize what is being said. Third, one must recognize Māra-karmāni (Māra-karmāni). Fourth, one's own precepts are accomplished. Fifth, one must possess diligence (Vīrya). Sixth, one must respect the Kalyāṇa-mitra (Kalyāṇa-mitra). Seventh, one must arouse the mind of seeking the Dharma. Eighth, the mind turns towards the Saddharma (Saddharma). Ninth, one accomplishes their profound mind. Tenth, one obtains clear understanding of the Dharma. Each of these ten gates possesses ten gates, as described in the 'Leaving the World' chapter. The reason for speaking of ten gates in each case is to correspond to the endless Dharma of the One Vehicle. The remaining meanings are as described in other chapters.
Chapter on Explaining the Meaning Within the Text of the Forty-Five Knowledges
Regarding the text of the forty-five knowledges, the first knowledge, according to the distinctive teaching of the One Vehicle, speaks of the ten great minds to those who have turned their minds, and extensively explains the ten correct Dharmas of the Buddhas for Sudhana (Sudhana), accomplishing the meaning of faith and practice. The detailed explanation is as described in the text. Starting from the ten understandings of the Dharma below, regarding this text, the first knowledge, in terms of the distinctive teaching of the One Vehicle, speaks of the meaning of seeing the Buddha. The second knowledge, in terms of the distinctive teaching of the One Vehicle, observes the great ocean and obtains correct Pratītyasamutpāda (Pratītyasamutpāda). The Buddha on the lotus flower speaks of the meaning of the perfect teaching. The third knowledge, in terms of the distinctive teaching of the One Vehicle, speaks of the meaning of wish-fulfilling supernatural powers. The fourth knowledge, in terms of the distinctive teaching of the One Vehicle, emits great light clouds from his mouth, gathering the meaning of freedom. The fifth knowledge, in terms of the distinctive teaching of the One Vehicle, enters the immeasurable revolving Dhāraṇī (Dhāraṇī) that encompasses all Buddha-lands, extensively creating the meaning of benefit. The sixth knowledge, in terms of the distinctive teaching of the One Vehicle.
教。入滅盡定。廣作利益義。第七知識。約一乘別教。普莊嚴園林。普現其身。作利益義。第八知識。約一乘別教。上位下加。執手現事。成利益義。第九知識。約一乘別教。成返道法。登刀山投火聚。成利益義。第十知識。約一乘別教。現其法堂。及顯身相。成利益義。得普門陀羅尼等。百萬阿僧祇陀羅尼門。以為眷屬。成解脫究竟相。自下十行相。第一知識。約一乘別教。于城都聚落村邑市裡等。別教普處。以成其行。現別教身相威儀節分。以會普賢菩薩願行之力。成陀羅尼無盡之行利益也。即性舍所成。第二知識。約一乘別教。成其別行三聚戒文方便利益義。即性戒所成。第三知識。約一乘別教。依四無量方便之門。現其色身。以事食資導。成其因果契理益義。即性忍所成。第四知識。約一乘別教。精進增上。顯其勝堂眷屬殊異。成大莊嚴自在施行。成利益事。即性進所成。第五知識。約一乘別教。善巧遇會。現其勝宅十重八門。契會引導。成利益事。是定內用。即性定所成。第六知識。約一乘別教真實勝智。依普門法現治病方。以明智用。滅惑生德。又作合香方便。以契自他。成利益義。即性慧所成。第七知識。約一乘別教。善巧自在顯逆行法。成進退德。殊勝方便。以契利益。即性用方便波羅蜜所成。第八
【現代漢語翻譯】 現代漢語譯本 教（指教化）。入滅盡定（一種禪定狀態），廣泛地利益眾生。第七知識（指第七意識，末那識），依據一乘別教（區別于共教的獨特教義），普遍莊嚴園林，普遍顯現其身，以利益眾生。第八知識（指第八意識，阿賴耶識），依據一乘別教，以上位之德向下加持，執手顯現事物，成就利益。第九知識（指第九意識，阿摩羅識），依據一乘別教，成就返回正道的法門，即使登上刀山、投入火聚，也能成就利益。第十知識（指第十意識），依據一乘別教，顯現其法堂，以及顯現自身形象，成就利益。獲得普門陀羅尼（一種總持法門）等，百萬阿僧祇（極大的數字）陀羅尼門，作為眷屬，成就解脫究竟之相。 以下是十種行相。第一知識，依據一乘別教，在城都、聚落、村邑、市裡等處，分別教化，普遍存在，以成就其行。顯現別教的身相、威儀、節度，以會合普賢菩薩（象徵一切諸佛的普遍賢善的願行）的願行之力，成就陀羅尼無盡的行利益。即從自性舍（佈施）所成就。 第二知識，依據一乘別教，成就其別行三聚戒文（菩薩戒的三種類別）的方便利益。即從自性戒（持戒）所成就。 第三知識，依據一乘別教，依靠四無量心（慈、悲、喜、舍）的方便之門，顯現其色身，以食物資助引導，成就其因果契合真理的利益。即從自性忍（忍辱）所成就。 第四知識，依據一乘別教，精進增上，顯現其殊勝的殿堂和眷屬的殊異，成就大莊嚴自在的施行，成就利益之事。即從自性進（精進）所成就。 第五知識，依據一乘別教，善巧地相遇會合，顯現其殊勝的宅邸，十重八門，契合引導，成就利益之事。這是定內的作用。即從自性定（禪定）所成就。 第六知識，依據一乘別教，真實殊勝的智慧，依靠普門之法顯現治療疾病的方法，以明智的作用，滅除迷惑，生出功德。又製作合香的方便，以契合自他，成就利益。即從自性慧（智慧）所成就。 第七知識，依據一乘別教，善巧自在地顯現逆行之法，成就進退之德，殊勝的方便，以契合利益。即從自性用方便波羅蜜（方便到彼岸）所成就。 第八
【English Translation】 English version Teaching. Entering the Nirodha-samapatti (cessation attainment). Extensively creating benefits. The seventh consciousness (Manas), according to the Distinct Teaching of the One Vehicle, universally adorns gardens and forests, universally manifests its body, to benefit beings. The eighth consciousness (Alaya), according to the Distinct Teaching of the One Vehicle, bestows blessings from a higher position to a lower one, holding hands and manifesting events, accomplishing benefits. The ninth consciousness (Amala), according to the Distinct Teaching of the One Vehicle, accomplishes the Dharma of returning to the right path; even climbing mountains of knives and throwing oneself into heaps of fire, it accomplishes benefits. The tenth consciousness, according to the Distinct Teaching of the One Vehicle, manifests its Dharma hall and reveals its bodily form, accomplishing benefits. Obtaining the Universal Gate Dharani (a type of mantra that holds all meanings), etc., a million Asamkhya (incalculable number) Dharani gates, as retinue, accomplishing the ultimate aspect of liberation. The following are the ten aspects of practice. The first knowledge, according to the Distinct Teaching of the One Vehicle, teaches separately in cities, towns, villages, markets, etc., universally present, to accomplish its practice. Manifesting the bodily form, demeanor, and conduct of the Distinct Teaching, to unite with the power of the vows and practices of Samantabhadra Bodhisattva (symbolizing the universal virtuous conduct and vows of all Buddhas), accomplishing the endless practice benefits of Dharani. That is, accomplished from the nature of giving (dana). The second knowledge, according to the Distinct Teaching of the One Vehicle, accomplishes the expedient benefits of the Three Aggregates of Pure Precepts (three categories of Bodhisattva precepts) of its distinct practice. That is, accomplished from the nature of morality (sila). The third knowledge, according to the Distinct Teaching of the One Vehicle, relying on the expedient gates of the Four Immeasurables (loving-kindness, compassion, joy, equanimity), manifesting its physical body, using food to support and guide, accomplishing the benefit of cause and effect aligning with principle. That is, accomplished from the nature of patience (ksanti). The fourth knowledge, according to the Distinct Teaching of the One Vehicle, with increasing diligence, manifesting its superior hall and the distinctiveness of its retinue, accomplishing great adornment and unhindered giving, accomplishing beneficial deeds. That is, accomplished from the nature of vigor (virya). The fifth knowledge, according to the Distinct Teaching of the One Vehicle, skillfully encountering and meeting, manifesting its superior dwelling, with ten layers and eight gates, aligning and guiding, accomplishing beneficial deeds. This is the function within samadhi. That is, accomplished from the nature of meditation (dhyana). The sixth knowledge, according to the Distinct Teaching of the One Vehicle, with true and superior wisdom, relying on the Universal Gate Dharma to manifest methods for curing diseases, using the function of intelligence, eliminating delusion and generating merit. Also, creating expedient methods for compounding incense, to align with oneself and others, accomplishing benefits. That is, accomplished from the nature of wisdom (prajna). The seventh knowledge, according to the Distinct Teaching of the One Vehicle, skillfully and freely manifesting the Dharma of reverse practice, accomplishing the virtues of advancing and retreating, superior expedients, to align with benefits. That is, accomplished from the nature of expedient means Paramita (skillful means to the other shore). The eighth
知識。約一乘別教。三世願行。成其依正。攝生利益。即性愿波羅蜜所成。第九知識。約一乘別教。現其家內及父母護等。成勝眷屬無礙善根。得勝利益。即性力波羅蜜所成。第十知識。約一乘別教。智顯返道法。成利益義。即性智波羅蜜所成。自下十回向方便德。第一知識。約一乘別教。利益眾生善知識香作用分齊。以顯投機損益勝能善巧。以離著成利益義。第二知識。約一乘別教。于利生分。現度生事。海濟舟船雙時迴轉。成利他義。第三知識。約一乘別教。遍一切處攝生利益。成難勝義。第四知識。約一乘別教。慈悲清凈願行。建立無盡善根之法。周遍一切。等一切佛。成利益義。第五知識。依一乘別教。調柔善巧。成逆行門。現其依正。攝物利益義。第六知識。約一乘別教。行攝生方便。始終堅固難壞利益義。第七知識。約一乘別教。善巧應機成利他事。隨生利益義。第八知識。約一乘別教。稱如作用。隨覺現前。速疾利益義。第九知識。約一乘別教。成四無量。以契普法。攝化眾生。斷惡成善義。第十知識。約一乘別教。成佛方便。因位克果。現眾生前。成佛利益義。自下十地證位方便。第一知識。約一乘別教。通神靈德。示生佛家。滅八過義。以應物情。攝生利益義。第二知識。依一乘別教。于成佛處。
【現代漢語翻譯】 現代漢語譯本 第九知識，依據一乘別教（Ekayana Separate Teaching），以三世的願行，成就其依報和正報，攝受眾生，利益眾生，這是自性愿波羅蜜（Svabhava-pranidhana-paramita）所成就的。第九識，依據一乘別教，顯現其家內以及父母護佑等，成就殊勝眷屬的無礙善根，獲得殊勝利益，這是自性力波羅蜜（Svabhava-bala-paramita）所成就的。第十知識，依據一乘別教，智慧顯現返回正道的法則，成就利益之義，這是自性智波羅蜜（Svabhava-jnana-paramita）所成就的。 以下是十回向的方便功德。第一知識，依據一乘別教，利益眾生的善知識如香的作用和範圍，以顯現投機損益的殊勝能力和善巧，以遠離執著成就利益之義。第二知識，依據一乘別教，在利益眾生的部分，顯現度化眾生的事業，如海上的濟渡舟船同時迴轉，成就利他之義。第三知識，依據一乘別教，在一切處普遍攝受眾生，利益眾生，成就難勝之義。第四知識，依據一乘別教，以慈悲清凈的願行，建立無盡善根之法，周遍一切，等同一切佛，成就利益之義。第五知識，依據一乘別教，調柔善巧，成就逆行之門，顯現其依報和正報，攝受萬物，利益之義。第六知識，依據一乘別教，實行攝受眾生的方便，始終堅固，難以破壞的利益之義。第七知識，依據一乘別教，善巧應機，成就利他之事，隨順眾生，利益之義。第八知識，依據一乘別教，稱合如如的作用，隨著覺悟現前，迅速利益之義。第九知識，依據一乘別教，成就四無量心（catvāri apramāṇāni），以契合普遍之法，攝化眾生，斷惡成善之義。第十知識，依據一乘別教，成就成佛的方便，在因位上證得果位，顯現在眾生面前，成就成佛的利益之義。 以下是十地證位的方便。第一知識，依據一乘別教，通達神通靈異的功德，示現生於佛家，滅除八種過失之義，以適應眾生的情感，攝受眾生，利益之義。第二知識，依據一乘別教，在成就佛果之處。
【English Translation】 English version The ninth 'knowledge', based on the Ekayana Separate Teaching (Ekayana Separate Teaching), uses the vows and practices of the three times to accomplish its dependent and direct rewards, gathering and benefiting sentient beings. This is accomplished by the Svabhava-pranidhana-paramita (Self-Nature Vow Perfection). The ninth consciousness, based on the Ekayana Separate Teaching, manifests its household and parental protection, etc., accomplishing the unobstructed roots of goodness of a superior family, obtaining superior benefits. This is accomplished by the Svabhava-bala-paramita (Self-Nature Power Perfection). The tenth 'knowledge', based on the Ekayana Separate Teaching, wisdom reveals the Dharma of returning to the right path, accomplishing the meaning of benefit. This is accomplished by the Svabhava-jnana-paramita (Self-Nature Wisdom Perfection). The following are the expedient virtues of the Ten Transferences. The first 'knowledge', based on the Ekayana Separate Teaching, is like the function and scope of a fragrant good friend who benefits sentient beings, manifesting the superior ability and skillful means of adapting to opportunities for benefit and harm, accomplishing the meaning of benefit by detaching from attachments. The second 'knowledge', based on the Ekayana Separate Teaching, in the part of benefiting sentient beings, manifests the activity of delivering sentient beings, like a ferry boat on the sea turning around at the same time, accomplishing the meaning of benefiting others. The third 'knowledge', based on the Ekayana Separate Teaching, universally gathers and benefits sentient beings in all places, accomplishing the meaning of being difficult to overcome. The fourth 'knowledge', based on the Ekayana Separate Teaching, uses vows and practices of loving-kindness and compassion to establish the Dharma of inexhaustible roots of goodness, pervading everything, equal to all Buddhas, accomplishing the meaning of benefit. The fifth 'knowledge', based on the Ekayana Separate Teaching, skillfully tames and adapts, accomplishing the gate of reverse practice, manifesting its dependent and direct rewards, gathering all things, and the meaning of benefit. The sixth 'knowledge', based on the Ekayana Separate Teaching, practices the expedient of gathering sentient beings, the meaning of benefit that is always firm and difficult to destroy. The seventh 'knowledge', based on the Ekayana Separate Teaching, skillfully adapts to opportunities, accomplishing the matter of benefiting others, following sentient beings, and the meaning of benefit. The eighth 'knowledge', based on the Ekayana Separate Teaching, is in accordance with the function of Suchness, following the present moment of awakening, the meaning of rapid benefit. The ninth 'knowledge', based on the Ekayana Separate Teaching, accomplishes the Four Immeasurables (catvāri apramāṇāni), to accord with the universal Dharma, gathering and transforming sentient beings, and the meaning of cutting off evil and accomplishing good. The tenth 'knowledge', based on the Ekayana Separate Teaching, accomplishes the expedient of becoming a Buddha, attaining the fruit in the causal position, manifesting before sentient beings, accomplishing the benefit of becoming a Buddha. The following are the expedients for the Ten Bhumis of attainment. The first 'knowledge', based on the Ekayana Separate Teaching, penetrates the merits of spiritual powers, demonstrating birth in a Buddha's family, eliminating the meaning of the eight faults, to adapt to the emotions of sentient beings, gathering sentient beings, and the meaning of benefit. The second 'knowledge', based on the Ekayana Separate Teaching, at the place of accomplishing Buddhahood.
難垢自在。攝成諸德。利益眾生法門義。第三知識。約一乘別教。近佛便處。隨順如實。示現普德。攝潤眾生法門義。第四知識。約一乘別教。于成佛處。覺自在法。示現眾生利益法門義。第五知識。約一乘別教。于成佛處。鄰近聖旨。寂靜應機。方便勝進。種種善巧。守護眾生利益法門義第六知識。約一乘別教。依成佛處。順理德中。成就緣起。救護眾生法門義。第七知識。約一乘別教。于成佛處。善巧方便。真俗雙觀。修因感果自在法門義。第八知識。約一乘別教。于成佛處。大愿自在。速疾成就。攝取眾生。同體成就。利益眾生不共法門義。第九知識。約一乘別教。于可化眾生。閻浮提處示現受生。在流彌尼園。遊觀自在。示現法門。利益眾生義。第十知識。約一乘別教。從佛生處迦毗羅城。示現慈悲悅意法門。于眾生前。教化自在義。已上是寄位修行相。自下會緣入實相知識。約一乘別教。迦毗羅城生佛之處。實相緣起體用自在出生正覺法門義。自下攝德成因相知識。約一乘別教。順於正相生在南方。因位究竟。成菩提心自在法門義。自下智照無二相知識。約一乘別教。無相吉祥觀照勝智勇決猛盛究竟。普賢自在所行法門義。自下顯因廣大相知識。約一乘別教。見聞普德究竟廣大自在願行。與果相應無邊法門
義也。又依彌勒文。諸佛菩薩無量劫修。善財一生皆得者。依華嚴經疾得成佛。有其五種。一依勝身一生即得。從見聞位后。一生至離垢定後身即成佛。二依見聞逕生疾克。三依一時疾得成佛。四依一念疾得成佛。五依無念疾得成佛。初義有四。一依世界性等。十世界身輪王之子。現身成佛。如普莊嚴童子等。二者依天子勝身。從三惡道出。生兜率天。現身成佛。三者依閻浮提勝功德身。如善財等現身究竟普賢之行。後生即見佛。四者依法華經龍女之身。南方成佛。義當留惑之身疾得成佛。二依見聞逕生疾克者。如初地中說。有三時益。一聞時益。二修行時益。三轉生時益。故地論云。是諸如來。加護于諸菩薩。此人能聞持如是微妙法。此是聞時益。諸地凈無垢。漸次而滿足。證佛十種力。成無上菩提。此是修行時益。雖在於大海及劫盡火中。決定信無疑。必得聞此經。此是轉生時益。三依一時疾得成佛者。如善財童子于知識處一時之間獲普賢法。四依一念疾得成佛者。如契普賢法一念即成佛。此依俗諦念也。五無念疾得成佛者。一切法不生。一切法不滅。若能如是解。是人見真佛故。
融會三乘決顯明一乘之妙趣
夫圓通之法。以具德為宗。緣起理。實用二門取會。其二門者。所謂同別二教也。別教者
【現代漢語翻譯】 現代漢語譯本： 這是關於『義』的解釋。又根據彌勒菩薩的說法，諸佛菩薩經過無量劫的修行，而善財童子一生就能全部獲得，這是依據《華嚴經》快速成佛的五種方式：第一種是依靠殊勝之身一生就能獲得。從見聞位之後，一生修行到離垢定之後，其身即可成佛。第二種是依靠見聞直接快速證得。第三種是依靠一時快速成佛。第四種是依靠一念快速成佛。第五種是依靠無念快速成佛。 第一種情況有四種：一是依靠世界之性等等，十個世界的轉輪王之子，示現成佛，如普莊嚴童子等。二是依靠天子殊勝之身，從三惡道出來，生到兜率天，示現成佛。三是依靠閻浮提殊勝功德之身，如善財童子等，示現究竟普賢菩薩的行愿，後世出生就能見到佛。四是依據《法華經》中龍女之身，在南方成佛，其意義在於以保留煩惱之身快速成佛。 第二種依靠見聞直接快速證得，如初地中所說，有三種利益：一是聞時之益，二是修行時之益，三是轉生時之益。所以《地論》說：『這些如來，加持于諸菩薩，此人能聽聞並受持如此微妙之法，這是聞時之益。諸地清凈無垢，逐漸圓滿，證得佛的十種力量，成就無上菩提，這是修行時之益。即使身處大海及劫盡之火中，也決定無疑地相信，必定能聽聞此經，這是轉生時之益。』 第三種依靠一時快速成佛，如善財童子在善知識處一時之間獲得普賢菩薩的法門。 第四種依靠一念快速成佛，如契合普賢菩薩的法門，一念之間即可成佛，這是依據世俗諦的念。 第五種無念快速成佛，一切法不生，一切法不滅，如果能夠這樣理解，這個人就能見到真佛。 融會三乘，明確顯現一乘的妙趣。 圓通之法，以具足功德為宗旨，從緣起之理和實用兩個方面來理解。這兩個方面，就是所謂的同教和別教。別教是...
【English Translation】 English version: This explains the meaning of 'Yi' (義, meaning righteousness, principle). Furthermore, according to Maitreya (彌勒, the future Buddha) , while Buddhas and Bodhisattvas cultivate for countless kalpas (劫, eons), Sudhana (善財, a youth who sought enlightenment) can attain everything in one lifetime. This is based on the five ways to quickly attain Buddhahood according to the Avatamsaka Sutra (華嚴經, Flower Garland Sutra): First, relying on a superior body, one can attain it in one lifetime. From the stage of seeing and hearing, one cultivates to the Samadhi of Freedom from Defilement (離垢定), and then the body becomes a Buddha. Second, relying on seeing and hearing, one directly and quickly achieves it. Third, relying on a moment, one quickly attains Buddhahood. Fourth, relying on a single thought, one quickly attains Buddhahood. Fifth, relying on no-thought, one quickly attains Buddhahood. The first case has four aspects: First, relying on the nature of the world, etc., the sons of Chakravartin Kings (轉輪王, Wheel-Turning Kings) of ten worlds manifest Buddhahood, such as Universal Adornment Youth (普莊嚴童子). Second, relying on the superior body of a Deva (天子, heavenly being), one emerges from the three evil realms, is born in Tushita Heaven (兜率天), and manifests Buddhahood. Third, relying on the superior meritorious body of Jambudvipa (閻浮提, the continent where humans reside), such as Sudhana, one manifests the ultimate practices of Samantabhadra (普賢, Universal Virtue Bodhisattva), and in the next life, one sees the Buddha. Fourth, according to the Lotus Sutra (法華經), the Dragon Girl's (龍女) body attains Buddhahood in the South, meaning that one can quickly attain Buddhahood with a body that retains afflictions. The second, relying on seeing and hearing to directly and quickly achieve it, as mentioned in the first Bhumi (地, stage of Bodhisattva), there are three benefits: First, the benefit of hearing; second, the benefit of practicing; and third, the benefit of rebirth. Therefore, the Dasabhumika Sutra (地論) says: 'These Tathagatas (如來, Thus Come Ones, Buddhas) bless all Bodhisattvas. This person can hear and uphold such subtle Dharma (法, teachings), this is the benefit of hearing. The Bhumis are pure and without defilement, gradually becoming complete, realizing the ten powers of the Buddha, and attaining unsurpassed Bodhi (菩提, enlightenment), this is the benefit of practicing. Even if one is in the great ocean or the fire at the end of a kalpa, one will definitely believe without doubt and will surely hear this Sutra, this is the benefit of rebirth.' The third, relying on a moment to quickly attain Buddhahood, such as Sudhana instantly obtaining the Dharma of Samantabhadra at the place of a Kalyanamitra (知識, spiritual friend). The fourth, relying on a single thought to quickly attain Buddhahood, such as being in accord with the Dharma of Samantabhadra, one attains Buddhahood in a single thought. This is based on the conventional truth of thought. The fifth, relying on no-thought to quickly attain Buddhahood, all Dharmas are not born, all Dharmas do not perish. If one can understand in this way, this person will see the true Buddha. Integrating the Three Vehicles, clearly revealing the wonderful interest of the One Vehicle. The method of perfect penetration takes complete virtue as its principle, and understands it from the two aspects of the principle of dependent origination and practical application. These two aspects are the so-called common teaching and distinct teaching. The distinct teaching is...
。別於三乘故。法華經云。三界外別索大牛之車故也。同教者。經云會三歸一故。知同也。又言同者。眾多別義。一言通目故言同。又會義不同多種法門。隨別取一。義余無別相故言同耳。所言同者。三乘同一乘故。又言同者。小乘同一乘故。又言同者。小乘同三乘故。前德已述通別二教。而未見釋相。今以理求。通之與同義無別趣也。問所以佛教多用一言通目諸義。既通目諸義。于辯才中。云何得明法義及辭樂說等耶。答佛教若不通目。有情眾生。隨言取義。以定根性。無由以近會其遠旨。所以佛教存通目者。依其論道及施設道。以生智滅惑。顯理成果之便巧也。故華嚴中信解行等諸位。以信一言。成其信位。位中所含。即通成解行理事等一切法門。亦簡前後諸位法相不同。及會普眼境界一乘無礙陀羅尼門。據斯聖巧。一言之下。玄復玄耳。又華嚴經文前之五會。及十明已后。盡不思議品。即以一乘別教。從三乘說。十地中文。即用一乘圓教。從三乘教。以顯一乘別教說。所以知者。故文中以悉曇字音。會成無盡故也。普賢性起用。彼一乘別教。以顯一乘文義。由彼文中是廣大說故。離世間下二會之文。一乘行法。以始標終說故。教義俱一乘也。又十地以前四會中六決定文。何故不依十數而說。答為六決定是本分義
【現代漢語翻譯】 現代漢語譯本 因為（一乘）區別於三乘的緣故。《法華經》說：『在三界之外另外尋找大白牛車』就是這個意思。所說的『同教』，是因為經中說『會三歸一』，所以知道是相同的。又說『同』，是因為眾多不同的意義，用一個詞語來概括，所以說是『同』。又，會歸的意義不同，有多種法門，隨便選取其中一個，意義上沒有其他區別，所以說是『同』罷了。所說的『同』，是三乘歸於同一乘的緣故。又說『同』，是小乘歸於同一乘的緣故。又說『同』，是小乘與三乘相同的緣故。前面已經講述了通教和別教，但還沒有解釋它們的相狀，現在用道理來推求，『通』和『同』的意義沒有區別。 問：為什麼佛教多用一個詞語來概括多種意義？既然概括了多種意義，在辯才中，如何能夠明白地表達法義以及辭藻和樂說等呢？ 答：佛教如果不進行概括，有情眾生就會按照字面意思來理解，從而固定了根性，無法通過淺近的理解來領會深遠的旨意。所以佛教保留概括的方式，是依據其論述的道理以及施設的道路，用來產生智慧、消除迷惑，從而方便地顯現真理、成就果位。所以《華嚴經》中信、解、行等各個位次，用『信』這一個詞語，成就其信位，信位中所包含的，就概括地成就瞭解、行、理、事等一切法門，也區分了前後各個位次的法相不同，以及會歸普眼境界的一乘無礙陀羅尼門（Dharani-gate）。根據這種聖妙的技巧，一個詞語之下，玄妙又玄妙。另外，《華嚴經》經文前面的五會（five assemblies），以及十明（ten illuminations）之後，直到《不可思議品》（Inconceivable Chapter），都是用一乘別教（distinct teaching of One Vehicle），從三乘（Three Vehicles）的角度來說。十地（Ten Bhumis）中的文字，就是用一乘圓教（perfect teaching of One Vehicle），從三乘教（teachings of Three Vehicles）的角度來顯現一乘別教的說法。之所以知道這一點，是因為經文中使用悉曇（Siddham）字音，會歸成為無盡的緣故。普賢（Samantabhadra）的性起用，就是一乘別教，用來顯現一乘的文義，因為經文中的說法是廣大的緣故。離世間品（Leaving the World Chapter）下兩會（two assemblies）的經文，是一乘行法，因為從開始就標明最終的結果。教義都是一乘。另外，十地以前四會（four assemblies）中的六決定文（six decisive statements），為什麼不按照十數來說明？答：因為六決定是本分義。
【English Translation】 English version Because (the One Vehicle) is distinct from the Three Vehicles. The Lotus Sutra says: 'To seek separately for the great white ox cart outside the triple world' is the meaning of this. The so-called 'common teaching' is because the sutra says 'to converge the three and return to one,' so it is known to be the same. Furthermore, 'common' is said because numerous different meanings are encompassed by one term, hence it is called 'common.' Also, the meaning of convergence is different, with various Dharma gates; arbitrarily selecting one of them, there is no other difference in meaning, so it is merely called 'common.' The so-called 'common' is because the Three Vehicles return to the same One Vehicle. Furthermore, 'common' is said because the Small Vehicle returns to the same One Vehicle. Furthermore, 'common' is said because the Small Vehicle is the same as the Three Vehicles. The general and distinct teachings have already been described earlier, but their characteristics have not yet been explained. Now, using reason to investigate, the meaning of 'general' and 'common' is not different. Question: Why does Buddhism often use one term to encompass various meanings? Since it encompasses various meanings, how can the meaning of the Dharma, as well as eloquence and delightful speech, be clearly expressed in eloquence? Answer: If Buddhism did not generalize, sentient beings would understand according to the literal meaning, thereby fixing their nature, and there would be no way to comprehend the profound meaning through a superficial understanding. Therefore, Buddhism retains the method of generalization, relying on its discussed principles and established paths, to generate wisdom, eliminate delusion, and conveniently manifest the truth and achieve the fruit. Therefore, in the Avatamsaka Sutra, the various stages of faith, understanding, practice, etc., use the single term 'faith' to accomplish the stage of faith. What is contained in the stage of faith comprehensively accomplishes all Dharma gates such as understanding, practice, principle, and phenomena. It also distinguishes the different Dharma characteristics of the preceding and following stages, as well as the unimpeded Dharani-gate (Dharani-gate) of the realm of Universal Eye. According to this sacred skill, beneath one term, it is profound and more profound. Furthermore, the five assemblies (five assemblies) before the text of the Avatamsaka Sutra, and after the ten illuminations (ten illuminations), up to the Inconceivable Chapter (Inconceivable Chapter), all use the distinct teaching of One Vehicle (distinct teaching of One Vehicle), speaking from the perspective of the Three Vehicles (Three Vehicles). The text in the Ten Bhumis (Ten Bhumis) uses the perfect teaching of One Vehicle (perfect teaching of One Vehicle), teaching from the perspective of the teachings of the Three Vehicles (teachings of Three Vehicles), to reveal the distinct teaching of One Vehicle. The reason for knowing this is that the sutra uses Siddham (Siddham) sounds to converge into the endless. Samantabhadra's (Samantabhadra) nature arising and function is the distinct teaching of One Vehicle, used to reveal the meaning of the One Vehicle, because the statement in the text is extensive. The text of the two assemblies (two assemblies) below the Leaving the World Chapter (Leaving the World Chapter) is the practice Dharma of the One Vehicle, because it marks the final result from the beginning. The teaching and meaning are both One Vehicle. Furthermore, why are the six decisive statements (six decisive statements) in the four assemblies (four assemblies) before the Ten Bhumis not explained according to the number ten? Answer: Because the six decisive statements are the essential meaning.
。深體略難解故。寄三乘之教。卻顯一乘玄趣。令其聞者一往易解也。經文善巧二文交絡二義。顯宗分齊極善妙也。三乘緣起。緣聚即有。緣散則離。一乘緣起。緣聚不有。緣散未離。此約所對不同故。成綺互明耳。又如同體依持。以明因果。理性體融。在因為因。在果為果。其性平等。據緣以說。在一乘即圓明具德。處三乘則一相孤門。在小乘廢深論淺。居凡有則唯事空文。此即理之妙趣也。又一乘之法。對機以明。別非謂自相而可別。隨機論別。別別別別別別別別別別。所以說十者。欲顯無量故。又一乘同法。對智以彰同。若引機以會同。則同同同同同同同同同同同。即窮無盡也。又小乘未窮論道故有諍論。三乘及同教。窮其論道故有定論。別教一乘。絕其論道故。無論義經。法門具滿。無喻可說故。無譬喻經。法門圓備。不可由致而說故。無因緣經。此則佛法善施教網極巧然矣。又佛性論明其通觀。通觀滅諸惑。通證諸理。通成諸行。通克諸果。此約一乘同教言。若一乘別教說。即通通通通通通通通通通。窮其法界也。余並準之。又梁攝論云。生死即涅槃無二無此彼故者。欲明即事備真矣。又諸三乘經論所明位地。及差別次第法相門等。並約信解門中。作如是說故。大論云。隨一方化儀也。若據行法則不如。是
【現代漢語翻譯】 現代漢語譯本 因為深奧難懂，所以佛陀藉助三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）的教義，反而彰顯了一乘（Ekāyana）的玄妙趣味，使聽聞者能夠輕易理解。經文巧妙地將兩種文體交織在一起，兩種含義相互輝映，彰顯了宗派的界限，極其精妙。三乘的緣起是，因緣聚合則生，因緣離散則滅。而一乘的緣起是，因緣聚合並非實有，因緣離散也未曾真正分離。這是因為所針對的對象不同，才形成了這種相互映襯的局面。又如同本體相互依存，以此來闡明因果關係。理性的本體是圓融的，在因位時是因，在果位時是果，其本性是平等的。根據因緣來說，在一乘中，就是圓滿光明，具足功德；在三乘中，則是一種孤立的法門。在小乘（Śrāvakayāna）中，捨棄了深奧的理論，只談論淺顯的道理；處於凡夫俗子的境界，則只注重空洞的文字。這就是理體的微妙趣味。而且，一乘的法，是針對不同的根機來闡明的，並非說它自身有什麼可以區分的自相。隨機而論，區別是無窮無盡的。所以說十，是爲了彰顯無量。而且，一乘的共同法，是針對智慧來彰顯其共同之處的。如果引導眾生的根機來會歸於共同之處，那麼這種共同也是無窮無盡的。而且，小乘沒有窮盡地論述真理，所以有諍論；三乘和同教，窮盡地論述真理，所以有定論；別教一乘，斷絕了對真理的論述，所以沒有論義的經典。法門具足圓滿，沒有可以比喻的事物，所以沒有譬喻經；法門圓融完備，不能通過因緣來闡述，所以沒有因緣經。這就是佛法善於施設教化之網的巧妙之處。而且，《佛性論》闡明了它的通觀，通過通觀來滅除各種迷惑，通達各種真理，成就各種修行，證得各種果位。這是從一乘同教的角度來說的。如果從一乘別教的角度來說，那麼這種通達也是無窮無盡的，窮盡整個法界。其餘的都可以參照這個來理解。而且，梁朝的《攝大乘論》說：『生死即是涅槃，沒有兩個，沒有此岸和彼岸』，這是爲了闡明在事物本身就具備真如的道理。而且，各種三乘經論所闡明的位地，以及差別次第、法相門等等，都是在信解門中這樣說的。所以《大智度論》說：『這是隨順一方的教化儀軌。』如果根據行法來說，就不是這樣了。
【English Translation】 English version Because it is profound and difficult to understand, the Buddha used the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to highlight the subtle interest of the One Vehicle (Ekāyana), making it easy for listeners to understand. The sutra skillfully interweaves two styles of writing, with two meanings reflecting each other, highlighting the boundaries of the sects, which is extremely subtle. The arising of the Three Vehicles is that when conditions gather, they arise, and when conditions disperse, they cease. The arising of the One Vehicle is that when conditions gather, they are not truly existent, and when conditions disperse, they have not truly separated. This is because the objects being addressed are different, which forms this mutually contrasting situation. It is also like the mutual dependence of the substance, using this to explain the relationship between cause and effect. The substance of rationality is all-encompassing; in the position of cause, it is the cause; in the position of effect, it is the effect; its nature is equal. According to conditions, in the One Vehicle, it is complete brightness and full of merit; in the Three Vehicles, it is an isolated Dharma gate. In the Śrāvakayāna, profound theories are abandoned, and only shallow principles are discussed; in the realm of ordinary people, only empty words are emphasized. This is the subtle interest of the principle. Moreover, the Dharma of the One Vehicle is explained according to different capacities; it is not to say that it has any distinct characteristics of its own that can be distinguished. Depending on the occasion, the distinctions are endless. Therefore, saying ten is to highlight the immeasurable. Moreover, the common Dharma of the One Vehicle is to highlight its commonality in relation to wisdom. If guiding sentient beings' capacities to converge on the common ground, then this commonality is also endless. Moreover, the Śrāvakayāna does not exhaustively discuss the truth, so there are disputes; the Three Vehicles and the common teachings exhaustively discuss the truth, so there are definitive conclusions; the distinctive teaching of the One Vehicle cuts off the discussion of the truth, so there are no scriptures discussing meaning. The Dharma gate is fully complete, and there is nothing that can be compared to it, so there are no metaphorical scriptures; the Dharma gate is perfectly complete, and it cannot be explained through conditions, so there are no causal scriptures. This is the ingenuity of the Buddha Dharma in skillfully establishing the net of teachings. Moreover, the Buddha-nature Treatise explains its comprehensive view, using the comprehensive view to eliminate various delusions, understand various truths, accomplish various practices, and attain various fruits. This is from the perspective of the common teaching of the One Vehicle. If speaking from the distinctive teaching of the One Vehicle, then this thoroughness is also endless, exhausting the entire Dharma realm. The rest can be understood by analogy. Moreover, the Mahāyānasaṃgraha of the Liang Dynasty says: 'Saṃsāra is Nirvāṇa, there are not two, there is no this shore and that shore,' this is to explain the principle that the true nature is inherent in things themselves. Moreover, the positions, as well as the differences in sequence, Dharma characteristics, etc., explained in various Three Vehicle sutras and treatises, are all spoken in this way within the gate of faith and understanding. Therefore, the Mahāprajñāpāramitāupadeśa says: 'This is following the teaching rituals of one direction.' If according to the practice Dharma, it is not like this.
行解亦入解門。又別教一乘佛。及普賢願行等法。始終皆齊。無有前後。仍于諸法義。隨舉為首。余即為伴。宜可準之。若隨機欲。或有總知。謂大學者。或有別知。謂小乘學者。一乘同別教義。依海印定起。普眼所知。三乘教義。依佛后得法住智說。聞思修及報生善意識。並內證梵行勝智。及真實智所知。此約別相說。又一乘法義。出出世證。余時見聞及比解行。三乘法義。出世得證。世間比而解行。一乘法義。佛及普賢菩薩願行建立。有情眾生依而住持。三乘法義。眾生業行建立。佛菩薩等依而住持。一乘法義。臨其玄想。玄想頓得。若見於佛。頓見頓見頓見頓見頓見頓見頓見頓見頓見頓見。稱名亦爾。菩薩亦然。一乘法義。成佛共一切眾生。同時同時同時同時同時同時同時同時同時同時同時成佛。後後後後後後後後後後。皆新新斷惑。亦不住學地。而成正覺也。普賢菩薩行愿亦爾。三乘即不然。又別教之中。亦有同別。由多即一。是其同也。為一中多。即是別也。同教之中。亦有同別。一乘三乘。同一善巧。是其同也。各為據機別。即是別也。有情眾生所知之境。則無上來所明諸義。何以故。為是遍計故。前德云。惟一實之淵曠。嗟萬像之繁雜。真俗異而體同。凡聖分而道合者。此則先人已通斯趣耳。上來所舉
【現代漢語翻譯】 現代漢語譯本 『行解』也歸入『解門』（通過理解而修行之門）。還有別教一乘佛（區別于其他教派的唯一佛乘）以及普賢願行（普賢菩薩的誓願和修行）等法門，自始至終都是一致的，沒有先後之分。而且對於各種法義，隨便舉出一個作為首要，其他的就作為輔助，可以依此來類推。如果隨順眾生的根機和意願，或者有總體的瞭解，比如大學者；或者有分別的瞭解，比如小乘學者。一乘（唯一佛乘）與別教的義理，是依據海印定（如大海般印現一切事物的禪定）而生起，由普眼（普賢菩薩的智慧之眼）所知。三乘（聲聞乘、緣覺乘、菩薩乘）的教義，是依據佛陀證悟后所獲得的法住智（安住於法的智慧）而宣說。通過聽聞、思考、修習以及報生善意識（由過去善業所生的意識），以及內在證悟的梵行勝智（清凈行為所生的殊勝智慧）和真實智（如實知見的智慧）所知。這是從別相（各個不同的方面）來說的。另外，一乘的法義，是出世間后證悟的；其餘時候的見聞和通過比較而理解的修行。三乘的法義，是出世間后才證悟的；在世間通過比較而理解和修行。一乘的法義，由佛和普賢菩薩的願行建立，有情眾生依此而安住和奉持。三乘的法義，由眾生的業行建立，佛菩薩等依此而安住和奉持。一乘的法義，當臨近玄妙的觀想時，玄妙的觀想就能立刻獲得。如果見到佛，就能頓見、頓見、頓見、頓見、頓見、頓見、頓見、頓見、頓見、頓見。稱念佛的名號也是這樣。菩薩也是這樣。一乘的法義，是成就佛道與一切眾生同時、同時、同時、同時、同時、同時、同時、同時、同時、同時、同時成佛。之後、之後、之後、之後、之後、之後、之後、之後、之後、之後，都是以全新的狀態斷除迷惑，也不停留在學習的階段，而是成就正覺。普賢菩薩的行愿也是這樣。三乘就不是這樣。另外，在別教之中，也有相同和不同。由多歸一，這是相同之處。為一中有多，這就是不同之處。同教之中，也有相同和不同。一乘和三乘，都使用相同的善巧方便，這是相同之處。各自爲了適應不同的根機，這就是不同之處。有情眾生所知的境界，則沒有上面所說的各種義理。為什麼呢？因為這是遍計所執（虛妄分別）。之前的德云說：『只有真實之理是淵深廣闊的，可嘆萬象的繁雜。真諦和俗諦雖然不同，但本體是相同的；凡夫和聖人雖然有分別，但所證之道是相合的。』這說明前人已經通達了這個道理。上面所舉的這些。
【English Translation】 English version 'Practice and understanding' also enter the 'gate of understanding' (the gate of practicing through understanding). Furthermore, the Ekāyana Buddha of the Distinct Teaching (different from other schools' unique Buddha vehicle) and the vows and practices of Samantabhadra (Samantabhadra Bodhisattva's vows and practices), etc., are consistent from beginning to end, without any order of priority. Moreover, regarding the meanings of all dharmas, any one can be taken as primary, with the others as secondary, which can be followed accordingly. Depending on the inclinations of beings, there may be a general understanding, such as that of great scholars; or there may be a specific understanding, such as that of Śrāvakayāna (the vehicle of hearers) scholars. The doctrines of the Ekāyana (the One Buddha Vehicle) and the Distinct Teaching arise based on the Samudramudrā Samādhi (ocean-seal concentration), and are known by the Universal Eye (Samantabhadra Bodhisattva's eye of wisdom). The doctrines of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are expounded based on the Dharma-abiding Wisdom (wisdom abiding in the Dharma) attained by the Buddha after enlightenment. They are known through hearing, thinking, and cultivating, as well as through the meritorious consciousness born from retribution, the superior wisdom of pure conduct internally realized, and the true wisdom. This is speaking from the perspective of distinct characteristics. Furthermore, the meaning of the Ekāyana Dharma is realized after transcending the world; at other times, it is seen, heard, and practiced through comparison and understanding. The meaning of the Three Vehicles Dharma is realized after transcending the world; in the world, it is understood and practiced through comparison. The meaning of the Ekāyana Dharma is established by the vows and practices of the Buddha and Samantabhadra Bodhisattva, and sentient beings rely on it to abide and uphold it. The meaning of the Three Vehicles Dharma is established by the karmic actions of sentient beings, and Buddhas and Bodhisattvas rely on it to abide and uphold it. The meaning of the Ekāyana Dharma is that when approaching profound contemplation, profound contemplation can be attained immediately. If one sees the Buddha, one sees, sees, sees, sees, sees, sees, sees, sees, sees, sees instantly. Reciting the Buddha's name is also like this. So are the Bodhisattvas. The meaning of the Ekāyana Dharma is that becoming a Buddha is simultaneous, simultaneous, simultaneous, simultaneous, simultaneous, simultaneous, simultaneous, simultaneous, simultaneous, simultaneous, simultaneous with all sentient beings. Afterwards, afterwards, afterwards, afterwards, afterwards, afterwards, afterwards, afterwards, afterwards, afterwards, all delusions are newly severed, and one does not remain in the stage of learning, but attains perfect enlightenment. The vows and practices of Samantabhadra Bodhisattva are also like this. The Three Vehicles are not like this. Furthermore, within the Distinct Teaching, there are also similarities and differences. The many returning to one is the similarity. The one containing the many is the difference. Within the Common Teaching, there are also similarities and differences. The Ekāyana and the Three Vehicles both use the same skillful means, which is the similarity. Each is adapted to different capacities, which is the difference. The realm known by sentient beings does not have the various meanings explained above. Why? Because it is conceptual proliferation (false discrimination). The previous De Yun said: 'Only the truth is profound and vast, lamenting the complexity of all phenomena. Truth and convention are different, but their essence is the same; ordinary beings and sages are distinct, but the path they realize is united.' This shows that the predecessors have already understood this principle. The above examples
。略開一乘宗序之狀相也。其間三乘法相次第。明義取解。法式列名出體。釋得名所以。辨寬狹明位地。障治相擬。通局隨義。分別具緣多少。問答釋疑等。具如諸章及諸論也。
顯華嚴經部品增減義
相傳。龍樹菩薩往龍宮中。見有大本不思議經。有十三千大千世界微塵數偈。四天下微塵數品。中本有四十九萬八千八百偈一千二百品。下本有十萬偈三十六品。支法領從千奠國。從三萬六千偈三十四品來見傳此土也。
釋瓔珞本業網二經顯華嚴經一乘分齊義
依主伴二經相顯者。依瓔珞本業經。初會說十世界海。第二會說十國土海。第三會說十住。第四會說十行。第五會說十回向。第六會說十地。第七會說善財入法界。第八會說瓔珞本業經。第九會說等覺位。第十會說妙覺位。成六明門及七見六著等。別說十無盡戒。以成位也。若依梵網經。釋迦佛在第四禪魔醯首羅天王宮。與無量大梵天王及不可說不可說菩薩眾。說蓮華藏世界盧舍那佛心地法品時。釋迦身放慧光。照蓮華臺藏世界。其中一切世界眾生。相視歡喜。皆生疑念。是時釋迦。擎此世界。大眾還至蓮華臺藏世界百萬億紫金剛光明宮中。見盧舍那佛坐百萬蓮華光明座上。釋迦及大眾。敬禮盧舍那足下。請問成佛因緣。時廬舍那佛。即
【現代漢語翻譯】 現代漢語譯本：大致闡述了一乘宗的綱要。其中，三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）的法相次第，明確義理的理解，法式的列舉和名稱的來源，解釋得名的原因，辨別寬泛和狹隘，闡明位地，障礙和對治的相互關係，貫通和侷限隨著義理而變化，分別詳細說明具緣的多少，問答解釋疑惑等等，都詳細地記載在各個章節和論著中。
顯華嚴經（Avataṃsaka Sūtra）的品部增減義
相傳，龍樹菩薩（Nāgārjuna）前往龍宮中，見到有大本《不思議經》，有十三千大千世界微塵數偈，四天下微塵數品。中本有四十九萬八千八百偈，一千二百品。下本有十萬偈，三十六品。支法領從千奠國，從三萬六千偈，三十四品傳來，在此土流傳。
解釋《瓔珞本業經》（Brahmajāla Sūtra）和《梵網經》（Brahmajāla Sūtra）顯華嚴經一乘分齊義
依據主伴二經相互顯明：依據《瓔珞本業經》，初會說十世界海，第二會說十國土海，第三會說十住，第四會說十行，第五會說十回向，第六會說十地，第七會說善財（Sudhana）入法界，第八會說《瓔珞本業經》，第九會說等覺位，第十會說妙覺位，成就六明門以及七見六著等，分別說明十無盡戒，以此成就位次。如果依據《梵網經》，釋迦佛（Śākyamuni）在第四禪魔醯首羅天王（Maheśvara）宮，與無量大梵天王（Mahābrahmā）及不可說不可說菩薩眾，說蓮華藏世界盧舍那佛（Vairocana）心地法品時，釋迦身放慧光，照蓮華臺藏世界，其中一切世界眾生，相視歡喜，都生起疑念。這時釋迦，擎起此世界，大眾回到蓮華臺藏世界百萬億紫金剛光明宮中，見到盧舍那佛坐在百萬蓮華光明座上。釋迦及大眾，敬禮盧舍那足下，請問成佛因緣。這時盧舍那佛，即
【English Translation】 English version: It roughly outlines the essentials of the One Vehicle School. Among them, the Dharma characteristics and order of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), clarifying the understanding of the principles, the listing of the Dharma styles and the origin of the names, explaining the reasons for the names, distinguishing between broad and narrow, clarifying the positions, the mutual relationship between obstacles and remedies, the connection and limitations changing with the principles, and detailed explanations of the amount of contributing factors, questions and answers to resolve doubts, etc., are all recorded in detail in various chapters and treatises.
Illustrating the meaning of the increase and decrease of chapters in the Avataṃsaka Sūtra
According to legend, Nāgārjuna went to the Dragon Palace and saw a great book, the 'Inconceivable Sutra', containing verses equal to the number of dust motes in thirteen thousand great chiliocosms, and chapters equal to the number of dust motes in four continents. The middle version has 498,800 verses and 1,200 chapters. The lower version has 100,000 verses and 36 chapters. Zhi Fa Ling came from Qian Dian country with 36,000 verses and 34 chapters, and it was transmitted and circulated in this land.
Explaining the meaning of the distinction of the One Vehicle in the Avataṃsaka Sūtra based on the Brahmajāla Sūtra and the Brahmajāla Sūtra
Relying on the two sutras, the main and the accompanying, to illuminate each other: According to the Brahmajāla Sūtra, the first assembly speaks of ten world-seas, the second assembly speaks of ten land-seas, the third assembly speaks of ten abodes, the fourth assembly speaks of ten practices, the fifth assembly speaks of ten dedications, the sixth assembly speaks of ten grounds, the seventh assembly speaks of Sudhana's entry into the Dharma Realm, the eighth assembly speaks of the Brahmajāla Sūtra, the ninth assembly speaks of the position of Near-Perfect Enlightenment, and the tenth assembly speaks of the position of Perfect Enlightenment, accomplishing the six illuminating gates and the seven views and six attachments, etc., separately explaining the ten inexhaustible precepts, thereby accomplishing the positions. If based on the Brahmajāla Sūtra, Śākyamuni Buddha, in the palace of the Maheśvara King of the Fourth Dhyana Heaven, together with countless Mahābrahmā Kings and unspeakable unspeakable Bodhisattvas, when speaking of the chapter on the Mind-Ground Dharma of Vairocana Buddha in the Lotus Treasury World, Śākyamuni's body emitted wisdom light, illuminating the Lotus Platform Treasury World, and all beings in that world looked at each other with joy and arose doubts. At this time, Śākyamuni, holding up this world, returned with the assembly to the million-billion purple diamond light palace in the Lotus Platform Treasury World, and saw Vairocana Buddha sitting on a million lotus light seats. Śākyamuni and the assembly respectfully bowed at Vairocana's feet and asked about the causes and conditions for becoming a Buddha. At this time, Vairocana Buddha,
大歡喜。為于大眾。說成佛因緣。及明依正兩報及成化佛釋迦身等。廣在經文。時盧舍那佛。廣答所化千佛及所化千百億釋迦佛。說四位法。一十發趣心。二十增長。三十金剛。四十地以成勝果。廣在經文。成次第者。盧舍那佛。引三世佛說。百劫修行。成心地法。號盧舍那。成蓮華臺藏世界海赫赫天光。師子座上依諸別光成千葉上佛持心地法門。復轉為千百億釋迦。次第說上心地法門。並勸修行。其佛復各舉身。放不思議光。皆化無量佛。一時以青黃赤白等華。供養盧舍那竟。各從蓮華藏世界而沒。沒已入體性虛空華光三昧。還本世界閻浮提地菩薩樹下。還從體性華光三昧出。出已方坐金剛千光王座及妙光堂。說十世界海。復從座起。至帝釋宮。說十住法。復至焰天。說十行法。復從座起。至四天中。說十回向。復從座起。至化樂天。說十禪定。復從座起。至他化天。說其十地。復至初禪。說十金剛。復至二禪。說十忍。復至三禪。說十愿。復至四禪摩醯首羅天王宮。說我本原蓮華藏世界盧舍那佛心地法門品。其餘千百億釋迦。亦復如是。無二無別。爾時釋迦。從初現蓮華藏世界。東方來入天宮。說魔受化經已。下生南閻浮提迦夷羅國。母名摩耶。父字白凈。吾名悉達。七歲出家。三十成道。號為釋迦。于寂滅道場
金剛華光座。乃至摩醯首羅天王宮次第十住處所說。時佛觀諸大梵天王網羅幢。因為說。無量世界猶如網孔。一一世界。各各不同別異。無量佛說教門。亦復如是。吾今來此世界之中八千返。為此娑婆世界。坐金剛座。乃至摩醯首羅天王宮。是中一切大眾。略開心地竟。復從天王宮下。至閻浮提菩提樹下。為此地上一切眾生凡夫癡闇。說本盧舍那佛心地之中初發心中。常所誦一戒光明。金剛寶戒。是一切佛本原。一切菩薩本原。佛性種子。一切眾生。皆有佛性。一切意識色心。是情是心。皆入佛性戒中。噹噹有因。噹噹常住法身。如是十無盡波羅提木叉等。具在經文。上來所錄。瓔珞本業經。廣說其位。行相略說。梵網經行相廣說。位相略說。上釋迦于第四禪說心地法者。即是閻浮化釋迦也。又顯彼天中別有實報盧舍那身。乃至次第。于閻浮提。七歲出家。已去說十住處者。化身復說報身三乘華嚴十說十住處也。次第到第四禪地。後下閻浮。重說十戒。據此文相。瓔珞經與梵網經。並別不同。重頌十戒處者。亦各不同。此約三乘。盧舍那當彼報身。所化千佛。及化千億釋迦。亦當報身。下閻浮提。七歲出家等。當是化身。若依華嚴。即不如此。為有十佛不同故。其盧舍那等。及化釋迦。並是十佛化用。應可準知。今經
【現代漢語翻譯】 現代漢語譯本： 金剛華光座，乃至摩醯首羅天王宮（Maheśvara，自在天）次第十住處所說。當時佛觀諸大梵天王（Mahābrahmā，色界諸天之王）網羅幢，因此為他們說：『無量世界猶如網孔，每一個世界都各不相同、別有差異。無量佛所說的教法門徑，也同樣如此。我如今來到這個世界已經八千次，爲了這個娑婆世界（Sahā，我們所居住的堪忍世界），從金剛座（Vajrāsana，證悟之處）乃至摩醯首羅天王宮，在這其中，我已經大致開啟了大眾的心地。』 佛又從天王宮下來，到達閻浮提（Jambudvīpa，我們所居住的南贍部洲）菩提樹下，爲了這地上一切愚昧無知的凡夫眾生，宣說本源盧舍那佛（Vairocana，光明遍照佛）心地之中的初發心，常所誦持的一戒光明——金剛寶戒。這戒是一切佛的本源，一切菩薩的本源，是佛性的種子。一切眾生，皆有佛性。一切意識色心，是情是心，都歸入佛性戒中。應當有因，應當常住法身。像這樣十無盡波羅提木叉（Prātimokṣa，別解脫戒）等，都詳細記載在經文中。上面所記錄的《瓔珞本業經》，廣說了菩薩的位次，而行相則略說。《梵網經》則廣說行相，而位次則略說。釋迦牟尼佛（Śākyamuni，能仁寂默）在第四禪天所說的心地法門，就是閻浮提所化現的釋迦牟尼佛。又顯示在那天中，別有實報盧舍那佛身，乃至次第，在閻浮提，七歲出家。已經宣說了十住處，化身又宣說了報身三乘華嚴十說十住處。 次第到達第四禪地，之後下到閻浮提，重新宣說十戒。根據這些經文的表述，《瓔珞經》與《梵網經》各有不同，重頌十戒之處，也各自不同。這是依據三乘的觀點，盧舍那佛是當彼報身，所化現的千佛，以及化現的千億釋迦牟尼佛，也應當是報身。下到閻浮提，七歲出家等，應當是化身。如果依據《華嚴經》，就不是這樣，因為有十佛的不同緣故。其中的盧舍那佛等，以及化現的釋迦牟尼佛，都是十佛的化用，應當可以依此推知。現在的這部經...
【English Translation】 English version: The Vajra-radiant Flower Adornment Seat, and even the successively described ten abodes in the palace of Maheśvara (Maheśvara, the Great Lord of Gods). At that time, the Buddha observed the net-like banners of the Great Brahma Kings (Mahābrahmā, kings of the form realm heavens), and therefore spoke to them, 'Limitless worlds are like holes in a net, each world being different and distinct. The teachings of limitless Buddhas are also like this. I have come to this world eight thousand times, for this Sahā world (Sahā, the world we inhabit, which is endurable), from the Vajra Seat (Vajrāsana, the place of enlightenment) to the palace of Maheśvara. Within this, I have generally opened the minds of the assembly.' The Buddha then descended from the palace of the Great Lord of Gods to the Bodhi tree in Jambudvīpa (Jambudvīpa, the southern continent where we live), and for all the ignorant and deluded ordinary beings on this earth, he proclaimed the initial aspiration in the mind-ground of the original Vairocana Buddha (Vairocana, the Buddha of radiant illumination), the one precept of light that is constantly recited—the Vajra Jewel Precept. This precept is the origin of all Buddhas, the origin of all Bodhisattvas, and the seed of Buddha-nature. All beings possess Buddha-nature. All consciousness, form, and mind, all emotions and thoughts, enter into the Buddha-nature precept. There should be causes, and there should be a constant abiding Dharmakāya (Dharmakāya, the body of truth). Like the ten inexhaustible Prātimokṣas (Prātimokṣa, individual liberation vows), etc., are all recorded in detail in the scriptures. The above-recorded Yingluo Benye Jing (the Brahma-net Sutra) extensively describes the stages of Bodhisattvas, while the practices are briefly described. The Fanwang Jing (the Brahma Net Sutra) extensively describes the practices, while the stages are briefly described. Śākyamuni Buddha (Śākyamuni, the Sage of the Śākya clan) speaking the mind-ground Dharma in the fourth Dhyana heaven is the manifested Śākyamuni in Jambudvīpa. It also reveals that in that heaven, there is a distinct Sambhogakāya (Sambhogakāya, the enjoyment body) of Vairocana Buddha, and successively, in Jambudvīpa, he left home at the age of seven. Having already proclaimed the ten abodes, the manifested body again proclaimed the Sambhogakāya Three Vehicle Avataṃsaka ten discourses on the ten abodes. Successively reaching the fourth Dhyana heaven, and then descending to Jambudvīpa, he re-proclaimed the ten precepts. According to these scriptural expressions, the Yingluo Jing and the Fanwang Jing are different, and the places where the ten precepts are re-recited are also different. This is based on the viewpoint of the Three Vehicles, where Vairocana Buddha is the Sambhogakāya, and the thousand Buddhas manifested, as well as the billion Śākyamuni Buddhas manifested, should also be Sambhogakāyas. Descending to Jambudvīpa, leaving home at the age of seven, etc., should be Nirmāṇakāyas (Nirmāṇakāya, the transformation body). If based on the Avataṃsaka Sutra, it is not like this, because there are differences in the ten Buddhas. The Vairocana Buddha, etc., and the manifested Śākyamuni Buddha, are all transformations of the ten Buddhas, which should be understood accordingly. The current sutra...
文云。于閻浮提八千返。上下說心地法者。通彼應化。二處總籠說。若依大經。本初會說十世界海。及明世界因時分齊義。第二會說凈土海及信解行成就法。第三會說十住法。及明法法。第四會說十行法及十藏法。第五會說十回向法。第六會說十地因果德用及普賢性起等法。第七重會普光說離世間法。第八會說入法界法。若依大慈恩寺梵本增第九會。佛游于樹下及普光堂處。說如來功德境界。上境界入品。問何故上來所錄並皆差別不同。答依大經本所顯義門相。即容融理事自在所有教義。一即一切。一切即一。如帝網喻無盡不同。若諸教網。主伴相顯。有定相者。即違大理故。主伴經差別不同。如地經說。六決定義。是其地體。返不用十數目之。十地不同。是其地相。翻用十數目之。以此驗求知。佛慈悲欲令易解。將不滿數目體。以滿數目相。是佛別意也。今準瓔珞本業梵網二經。會數具十。華嚴經本但有七八不具。義並準知。其瓔珞本業梵網二經。是二乘攝。華嚴經是一乘攝。何以故。十數之義。含有二門。一成圓教門。二不成圓教門。今將梵網經等。對大經本。瓔珞等十數。即是單別。不具一切圓故。入三乘攝。不具十義數。亦有二種。一目彼三乘。令人分解。二目彼一乘。就彼下機。相對以顯一乘。今據相對顯
【現代漢語翻譯】 現代漢語譯本： 經文中說，在閻浮提（Jambudvipa，我們所居住的世界）往返八千次，上下宣說心地法門的人，能夠通達並應化于兩處，總括地宣說。如果依據《大方廣佛華嚴經》，最初的法會宣說了十世界海，以及闡明世界因緣和時分界限的意義；第二次法會宣說了凈土海以及信解行成就之法；第三次法會宣說了十住之法，以及闡明法法之間的關係；第四次法會宣說了十行之法以及十藏之法；第五次法會宣說了十回向之法；第六次法會宣說了十地的因果功德作用以及普賢（Samantabhadra）性起等法；第七次重會普光殿，宣說離世間法；第八次法會宣說入法界之法。如果依據大慈恩寺的梵文字，增加了第九次法會，佛在樹下以及普光堂處，宣說如來功德境界，以及上境界入品。 問：為什麼上面所記錄的都差別不同呢？ 答：依據《大方廣佛華嚴經》根本所顯現的義理門徑和現象，即是容融理事自在的所有教義。一即一切，一切即一，如同帝釋天網的譬喻，無盡的不同。如果各種教義像網一樣，主伴關係明顯，有固定的相狀，就違背了大的道理。所以主伴經的差別不同，如同《地持經》所說，六決定義是其地的本體，反而不用十個數目來表示；十地不同，是其地的相狀，反而用十個數目來表示。用這個來驗證探求可知，佛的慈悲是想讓人容易理解，將不滿數目的本體，用滿數目的相狀來表示，這是佛的特別用意。現在參照《瓔珞本業經》和《梵網經》這兩部經，會合數目具備十個。而《華嚴經》原本只有七個或八個，不具備十個，義理可以參照得知。其中《瓔珞本業經》和《梵網經》是二乘所攝，而《華嚴經》是一乘所攝。為什麼這樣說呢？十個數目的意義，含有兩個方面：一是成就圓教的門徑，二是不成就圓教的門徑。現在將《梵網經》等，對照《大方廣佛華嚴經》的根本，瓔珞等的十個數目，是單獨的差別，不具備一切圓滿，所以歸入三乘所攝。不具備十個義理數目，也有兩種情況：一是針對三乘，讓人分解理解；二是針對一乘，就著低下的根機，相對地來顯現一乘。現在依據相對顯現來說。
【English Translation】 English version: The text states that those who return to and fro eight thousand times in Jambudvipa (the world we live in), preaching the Dharma of the Mind-Ground, can penetrate and manifest in two places, comprehensively expounding. According to the Avatamsaka Sutra (Mahāvaipulya Buddhāvataṃsaka Sūtra), the first assembly expounded the ten world-seas, and clarified the meaning of the causes and conditions of the worlds and the boundaries of time. The second assembly expounded the pure land-seas and the Dharma of accomplishing faith, understanding, practice, and realization. The third assembly expounded the ten abodes (ten stages of Bodhisattva development) and clarified the relationship between dharmas. The fourth assembly expounded the ten practices and the ten treasuries of Dharma. The fifth assembly expounded the ten dedications of merit. The sixth assembly expounded the causes, effects, virtues, and functions of the ten grounds (ten bhumis) and the Dharma of Samantabhadra's nature arising. The seventh assembly, reconvened in the Universal Light Hall, expounded the Dharma of transcending the world. The eighth assembly expounded the Dharma of entering the Dharma-realm. According to the Sanskrit version of the Great Ci'en Temple, a ninth assembly was added, where the Buddha, under the tree and in the Universal Light Hall, expounded the realm of the Tathagata's merits and virtues, and the chapter on entering the upper realms. Question: Why are the records above all different? Answer: According to the meanings and phenomena manifested by the root of the Avatamsaka Sutra, they are all the teachings of unobstructed interpenetration of principle and phenomena, and the freedom thereof. One is all, and all is one, like the metaphor of Indra's net, infinitely different. If various teachings are like a net, with clear principal and subordinate relationships, and fixed characteristics, then they violate the great principle. Therefore, the principal and subordinate sutras differ. As the Yogācārabhūmi-śāstra says, the six definitive meanings are the substance of the ground, but the ten numbers are not used to represent them; the ten grounds are different, which are the characteristics of the ground, but the ten numbers are used to represent them. By verifying and seeking this, it can be known that the Buddha's compassion is to make it easy for people to understand, using the characteristics of full numbers to represent the substance of incomplete numbers, which is the Buddha's special intention. Now, referring to the Brahmajāla Sutra and the Bodhisattva Ground Sutra, the combined numbers possess ten. However, the original Avatamsaka Sutra only has seven or eight, not possessing ten, and the meaning can be known by reference. Among them, the Brahmajāla Sutra and the Bodhisattva Ground Sutra are included in the Two Vehicles, while the Avatamsaka Sutra is included in the One Vehicle. Why is this so? The meaning of the ten numbers contains two aspects: one is the path to accomplishing the perfect teaching, and the other is the path to not accomplishing the perfect teaching. Now, comparing the Brahmajāla Sutra, etc., with the root of the Avatamsaka Sutra, the ten numbers of the Brahmajāla Sutra, etc., are single and separate, not possessing all completeness, so they are included in the Three Vehicles. Not possessing the number of ten meanings also has two situations: one is for the Three Vehicles, allowing people to decompose and understand; the other is for the One Vehicle, based on the lower faculties, relatively manifesting the One Vehicle. Now, according to relative manifestation.
發門故。用不滿十數教。入一乘攝。余可準知。
證華嚴經用教分齊義
今依七種教。證華嚴經文義分齊。一經。謂法華經勝鬘經瓔珞本業經梵網經入如來境界不思議經等。二論。謂十地論攝論瑜伽論雜集論如實論等。三疏。四章。五鈔。六問答。七雜孔目。
梵本同異義
依大慈恩寺華嚴梵本撿。有五百四十一紙葉(五十五字為一行。二十行為一紙葉)。一紙葉背面二千二百八十字。十紙計當二萬二千八百字。三十二字為一頌。一百紙當二十二萬八千字。三十二萬為萬頌。五百四十一紙。計當一百三十二萬三千四百八十字。依三十二字為頌。計當四萬一千九百八十頌餘十字。
世間凈眼品第一(從如是我聞已下是) 如來品第二(從發問已去是) 普賢菩薩修行入三摩提品第三(從入凈藏定已后是) 說入世界海品第四(從說五海已后是) 凈世界海功德海光明品第五(從立世界已后是) 世界輪圍莊嚴海品第六(當知此蓮華藏世界海下是) 說世界海莊嚴地品第七(彼大斫迦羅山已下是) 觀世界性處品第八(彼大地處已下是) 觀世界處安住音聲品第九(此香水海上已下是) 毗盧舍那品第十(此云常寂光。從乃往久遠過世界已下是)
第一會了。
如來名稱品
第十一 四諦品第十二 如來光明熾然覺品第十三 菩薩明難品第十四 圓凈行品第十五 賢勝品第十六
第二會了。
須彌頂入如來品第十七 須彌頂如來作菩薩集說偈品第十八 十菩薩說住品第十九 梵行品第二十 說初發心菩薩功德花聚喻偈品第二十一 明法品第二十二
第三會了。
蘇夜摩富作品第二十三 蘇夜摩富菩薩集說偈品第二十四 說功德花和合十菩薩行品第二十五 十無盡藏品第二十六
第四會了。
如來升入兜率陀天品第二十七 兜率宮菩薩來說偈品第二十八 金剛幢迴向品第二十九
第五會了。
十地品第三十 神通品第三十一(十明) 忍辱品第三十二(十忍) 心王問算教入品第三十三 壽量品第三十四 菩薩住處品第三十五 說佛法不思議品第三十六 說如來十身相海品第三十七 小種好光明說功德門品第三十八 說普賢菩薩行品第三十九 說如來性起品第四十
第六會了。
出世間品第四十一
第七會了。
善財離貪藏品第四十二(從入法界品初已下。至爾時文殊說此偈已告善財言善男子於此南方有一國土名曰可樂已前是) 彌勒離貪名善財所問品第四十三(從有國土名可樂已后。至爾時善
【現代漢語翻譯】 現代漢語譯本 第十一 四諦品（關於四聖諦的章節）第十二 如來光明熾然覺品（關於如來光明熾盛覺悟的章節）第十三 菩薩明難品（關於菩薩明瞭困難的章節）第十四 圓凈行品（關於圓滿清凈行為的章節）第十五 賢勝品（關於賢者殊勝的章節）第十六 第二會 結束。 須彌頂入如來品（進入須彌山頂如來的章節）第十七 須彌頂如來作菩薩集說偈品（須彌山頂如來為菩薩集會說偈的章節）第十八 十菩薩說住品（十位菩薩講述安住之道的章節）第十九 梵行品（關於清凈梵行的章節）第二十 說初發心菩薩功德花聚喻偈品（講述初發心菩薩功德如花聚的比喻偈頌的章節）第二十一 明法品（闡明佛法的章節）第二十二 第三會 結束。 蘇夜摩富作品（關於蘇夜摩富的章節）第二十三 蘇夜摩富菩薩集說偈品（蘇夜摩富菩薩集會說偈的章節）第二十四 說功德花和合十菩薩行品（講述功德之花與十位菩薩行結合的章節）第二十五 十無盡藏品（關於十種無盡藏的章節）第二十六 第四會 結束。 如來升入兜率陀天品（如來上升到兜率陀天的章節）第二十七 兜率宮菩薩來說偈品（兜率宮的菩薩們說偈的章節）第二十八 金剛幢迴向品（金剛幢菩薩迴向的章節）第二十九 第五會 結束。 十地品（關於十地的章節）第三十 神通品（關於神通的章節，十種神通）第三十一 忍辱品（關於忍辱的章節，十種忍辱）第三十二 心王問算教入品（心王提問算數並被教匯入道的章節）第三十三 壽量品（關於壽命長短的章節）第三十四 菩薩住處品（關於菩薩所居住之處的章節）第三十五 說佛法不思議品（講述佛法不可思議的章節）第三十六 說如來十身相海品（講述如來十身相好如大海的章節）第三十七 小種好光明說功德門品（講述小種好光明並闡述功德之門的章節）第三十八 說普賢菩薩行品（講述普賢菩薩行愿的章節）第三十九 說如來性起品（講述如來本性生起的章節）第四十 第六會 結束。 出世間品（關於出世間的章節）第四十一 第七會 結束。 善財離貪藏品（善財童子離開貪慾寶藏的章節）第四十二 (從入法界品開始，到文殊菩薩說完此偈告訴善財童子說：『善男子，在南方有一個國土名叫可樂』之前的內容) 彌勒離貪名善財所問品（彌勒菩薩離開貪慾，名為善財所詢問的章節）第四十三 (從『有一個國土名叫可樂』之後，到文殊菩薩告訴善財童子的時候)
【English Translation】 English version Eleventh: Chapter on the Four Noble Truths. Twelfth: Chapter on the Tathagata's（如來，another name for Buddha） Radiantly Blazing Enlightenment. Thirteenth: Chapter on the Bodhisattva's（菩薩，enlightenment being） Difficulties in Understanding. Fourteenth: Chapter on Perfect and Pure Conduct. Fifteenth: Chapter on the Superiority of the Wise. Sixteenth: Second Assembly Completed. Seventeenth: Chapter on Entering the Tathagata at the Summit of Mount Sumeru（須彌山，mythical sacred mountain）. Eighteenth: Chapter on the Tathagata at the Summit of Mount Sumeru Speaking Verses in the Assembly of Bodhisattvas. Nineteenth: Chapter on the Ten Bodhisattvas Speaking on Abiding. Twentieth: Chapter on Pure Conduct. Twenty-first: Chapter on the Gatha（偈，verse） of the Simile of the Accumulation of Flowers of Merit of the Bodhisattva Who First Arouses the Mind of Enlightenment. Twenty-second: Chapter on Clarifying the Dharma（法，teachings of Buddha）. Third Assembly Completed. Twenty-third: Chapter on Sujatamukha. Twenty-fourth: Chapter on Sujatamukha Bodhisattva Speaking Verses in the Assembly. Twenty-fifth: Chapter on Speaking of the Conduct of the Ten Bodhisattvas in Union with the Flowers of Merit. Twenty-sixth: Chapter on the Ten Inexhaustible Treasures. Fourth Assembly Completed. Twenty-seventh: Chapter on the Tathagata Ascending to the Tushita（兜率陀天，one of the heavens in Buddhist cosmology） Heaven. Twenty-eighth: Chapter on the Bodhisattvas in the Tushita Palace Speaking Verses. Twenty-ninth: Chapter on Vajradhvaja's（金剛幢，name of a Bodhisattva） Dedication of Merit. Fifth Assembly Completed. Thirtieth: Chapter on the Ten Bhumis（十地，ten stages of Bodhisattva's path）. Thirty-first: Chapter on Supernatural Powers (Ten Kinds of Knowledge). Thirty-second: Chapter on Patience (Ten Kinds of Patience). Thirty-third: Chapter on the Mind-King Asking About Calculation and Being Taught to Enter. Thirty-fourth: Chapter on the Length of Life. Thirty-fifth: Chapter on the Abode of Bodhisattvas. Thirty-sixth: Chapter on Speaking of the Inconceivable Nature of the Buddha Dharma. Thirty-seventh: Chapter on Speaking of the Sea of Marks and Characteristics of the Ten Bodies of the Tathagata. Thirty-eighth: Chapter on Speaking of the Doors of Merit Through the Light of the Minor Marks and Characteristics. Thirty-ninth: Chapter on Speaking of the Practices of Samantabhadra（普賢，name of a Bodhisattva）. Fortieth: Chapter on Speaking of the Arising of the Tathagata's Nature. Sixth Assembly Completed. Forty-first: Chapter on Transcendence of the World. Seventh Assembly Completed. Forty-second: Chapter on Sudhana's（善財，name of a youth） Leaving the Treasure of Greed. (From the beginning of the Chapter on Entering the Dharma Realm onwards, up to when Manjushri（文殊，name of a Bodhisattva） spoke this verse and told Sudhana, 'Good son, in the south there is a country called Delightful' is before this point.) Forty-third: Chapter on Maitreya's（彌勒，future Buddha） Leaving Greed, Named What Sudhana Asked. (From 'There is a country called Delightful' onwards, up to when Manjushri told Sudhana.)
財得見三千大千世界微塵數知識已前是) 普賢離貪名竟(在普賢長行后說偈前有此語) 說如來功德不思議境界上境界入品第四十四竟(從爾時善財得見三千大千世界微塵已后。盡說如來功德不思議界上境界入品已前是)
第八會了。
又依梵本。彌勒知識后安其品名道已前文。是彌勒離貪名善財所問品。普賢知識后說偈前云普賢離貪名竟。據此文相。入法界品前。文殊遊行南方已后經文。即是教大之中三大義也。從前文殊至后彌勒。是因漸成就大。從後文殊至后普賢。是因成就大。由是普法故。普賢偈文。是教說修成就大。由在因中教說佛證故。此有二義。一者證修初地已上通其佛地。是證分齊。今依教說。名教說修成就大。二者觀修依地前比位意言無分別觀。今依教說。名教說修成就大。此教說修。通在因成就及因漸成就二大位中。離過顯理用也。
初文殊師利 二名功德云比丘 三名海云比丘 四名善住比丘 五名彌伽(此方名多雲)良醫(祝藥者說藥也) 六名解脫長者 七名海幢比丘 八名休舍優婆姨(休舍者。梵音呼舍也。呼舍者此云靜義) 九名毗目多羅(此云解脫聲) 十名婆羅門優婆塞方便命 十一彌多羅尼子(此云慈優婆姨) 十二名善現比丘 十三國名輸那道場童子名
【現代漢語翻譯】 現代漢語譯本 『財得見三千大千世界微塵數知識已前是』（在見到三千大千世界微塵數目的知識之前）。『普賢離貪名竟』（在普賢長行之後說偈之前有此語）。『說如來功德不思議境界上境界入品第四十四竟』（從那時善財見到三千大千世界微塵之後，到說完如來功德不可思議境界上境界入品之前）。
第八會結束。
又根據梵文字，彌勒知識之後，在安立品名之前，是彌勒離貪名善財所問品。普賢知識之後，在說偈之前說『普賢離貪名竟』。根據這些文句，在入法界品之前，文殊菩薩向南方行進之後，經文就是教導『大』之中的三大意義。從前面的文殊到後面的彌勒，是因地漸次成就『大』。從後面的文殊到後面的普賢，是因地成就『大』。由於是普法的緣故，普賢的偈文是教說修成就『大』。由於在因地中教說佛的證悟，所以這裡有二重含義。一是證悟修習初地以上，通達佛地，這是證悟的範圍。現在依據教說，稱為教說修成就『大』。二是觀修依據地前比位，意言無分別觀。現在依據教說，稱為教說修成就『大』。這個教說修，貫穿在因地成就和因地漸次成就這兩個『大』位中，是爲了去除過失，彰顯真理的作用。
最初是文殊師利（Manjushri），第二位是功德云比丘，第三位是海云比丘，第四位是善住比丘，第五位是彌伽（Migah，此方名多雲）良醫（祝藥者說藥也），第六位是解脫長者，第七位是海幢比丘，第八位是休舍優婆夷（Husha Upasika，休舍者，梵音呼舍也。呼舍者此云靜義），第九位是毗目多羅（Vimukta，此云解脫聲），第十位是婆羅門優婆塞方便命，第十一位是彌多羅尼子（Mitrani，此云慈優婆夷），第十二位是善現比丘，第十三位是國名輸那道場童子名。
【English Translation】 English version 'Before the acquisition of knowledge equal to the number of dust particles in three thousand great chiliocosms' (referring to the time before encountering knowledge equivalent to the number of dust particles in three thousand great chiliocosms). 'The end of the name 'Leaving Greed' of Samantabhadra' (this phrase appears after the prose section of Samantabhadra and before the verses). 'The end of the forty-fourth chapter, 'Entering the Inconceivable Realm of the Buddha's Merits and the Realm Above'' (from the time Sudhana saw the dust particles in three thousand great chiliocosms until before the end of the chapter on entering the inconceivable realm of the Buddha's merits and the realm above).
The eighth assembly concludes.
Furthermore, according to the Sanskrit text, after Maitreya and before establishing the title of the chapter, is the chapter 'Sudhana's Questions on the Name 'Leaving Greed' of Maitreya'. After Samantabhadra and before the verses, it says 'The end of the name 'Leaving Greed' of Samantabhadra'. According to these phrases, before the chapter on entering the Dharma Realm, after Manjushri Bodhisattva proceeds southward, the scriptures are teaching the three great meanings within the 'Great'. From the preceding Manjushri to the following Maitreya, it is the gradual accomplishment of the 'Great' in the causal stage. From the following Manjushri to the following Samantabhadra, it is the accomplishment of the 'Great' in the causal stage. Because it is the universal Dharma, the verses of Samantabhadra are the teaching, explanation, and practice accomplishing the 'Great'. Because the teaching and explanation of the Buddha's realization are in the causal stage, there are two meanings here. First, the realization and practice extend from the first Bhumi (ground) upwards, reaching the Buddha-ground, which is the scope of realization. Now, based on the teaching and explanation, it is called the teaching, explanation, and practice accomplishing the 'Great'. Second, contemplation and practice rely on the pre-Bhumi comparative positions, with intentional non-discriminating contemplation. Now, based on the teaching and explanation, it is called the teaching, explanation, and practice accomplishing the 'Great'. This teaching, explanation, and practice pervades both the accomplishment of the causal stage and the gradual accomplishment of the causal stage, serving the purpose of removing faults and revealing the truth.
Initially, there is Manjushri (Manjushri), the second is Bhikshu Gunamegha, the third is Bhikshu Samudramegha, the fourth is Bhikshu Supratisthita, the fifth is Physician Migah (Migah, which in this land means 'many clouds'), the sixth is the Elder Vimoksha, the seventh is Bhikshu Samudradhvaja, the eighth is Upasika Husha (Husha Upasika, 'Husha' is a Sanskrit transliteration, meaning 'quiet'), the ninth is Vimukta (Vimukta, meaning 'liberated sound'), the tenth is the Brahmin Upasaka Upayamati, the eleventh is Mitrani (Mitrani, meaning 'benevolent Upasika'), the twelfth is Bhikshu Sudarsana, and the thirteenth is the boy named in the country of Suna.
釋天主童子 十四城名大體有長者名電住 十五有長者名甘露法頂城名師子滿 十六長者名法寶周羅 十七長者名普眼妙香 十八有王名滿足 十九王名大光 二十有優婆姨名不動 二十一有出家外道名隨順一切眾生 二十二有優婆塞名勝青蓮華香 二十三有海師名自在城名勝出 二十四城名喜樂長者名無上勝 二十五城名迦陵伽婆提(此云聲悅)有比丘尼師子奮迅 二十六國名險難有女名婆須蜜多(此雲天支) 二十七城名首婆羅(此云到凈)有長者名安住 二十八山名光明菩薩名觀世音 二十九東方菩薩名正趣 三十城名婆羅波提(此雲門至陰也)天名大天 三十一道場神名安住 三十二名摩竭提國迦毗羅住處夜天名婆娑婆陀(此云依止不畏。準梵本應云婆娑婆也多) 三十三夜天名甚深妙德離垢光明 三十四夜天名喜目觀察眾生 三十五夜天乘道場眾中名妙德救護眾生 三十六夜天名寂靜音 三十七夜天名妙德守護諸城 三十八夜天名開敷樹華 三十九夜天名愿勇光明守護眾生 四十天名妙德圓滿 四十一釋迦女名瞿夷 四十二名摩耶夫人 四十三此世界中忉利天上有天名正念彼天有女 四十四即是彌勒 四十五後文殊 四十六名普賢
華嚴經內章門等雜孔目卷第四(止)
跋鋟孔目章后
【現代漢語翻譯】 現代漢語譯本 釋天主童子：十四城名為電住（Dian Zhu）的長者；十五為甘露法頂（Ganlu Fading）長者，城名為師子滿（Shizi Man）；十六為法寶周羅（Fabao Zhoulu）長者；十七為普眼妙香（Puyan Miaoxiang）長者；十八有王名為滿足（Manzu）；十九王名為大光（Daguang）；二十有優婆夷名為不動（Budong）；二十一有出家外道名為隨順一切眾生（Suishun Yiqie Zhongsheng）；二十二有優婆塞名為勝青蓮華香（Sheng Qinglian Huaxiang）；二十三有海師名為自在（Zizai），城名為勝出（勝出）；二十四城名為喜樂（Xile），長者名為無上勝（Wushang Sheng）；二十五城名為迦陵伽婆提（Kalingqie Poti，此云聲悅），有比丘尼師子奮迅（Shizi Fenxun）；二十六國名為險難（Xiannan），有女名為婆須蜜多（Posumiduo，此雲天支）；二十七城名為首婆羅（Shoupoluo，此云到凈），有長者名為安住（Anzhu）；二十八山名為光明（Guangming），菩薩名為觀世音（Guanshiyin）；二十九東方菩薩名為正趣（Zhengqu）；三十城名為婆羅波提（Poluoboti，此雲門至陰也），天名為大天（Datian）；三十一道場神名為安住（Anzhu）；三十二名摩竭提國（Mojieti Guo）迦毗羅（Jia Pila）住處夜天名為婆娑婆陀（Posuopatuo，此云依止不畏。準梵本應云婆娑婆也多）；三十三夜天名為甚深妙德離垢光明（Shenshen Miaode Ligou Guangming）；三十四夜天名為喜目觀察眾生（Ximu Guancha Zhongsheng）；三十五夜天乘道場眾中名為妙德救護眾生（Miaode Jiuhu Zhongsheng）；三十六夜天名為寂靜音（Jijing Yin）；三十七夜天名為妙德守護諸城（Miaode Shouhu Zhucheng）；三十八夜天名為開敷樹華（Kaifu Shuhua）；三十九夜天名為愿勇光明守護眾生（Yuanyong Guangming Shouhu Zhongsheng）；四十天名為妙德圓滿（Miaode Yuanman）；四十一釋迦女名為瞿夷（Qu Yi）；四十二名為摩耶夫人（Moye Furen）；四十三此世界中忉利天（Daoli Tian）上有天名正念（Zheng Nian），彼天有女；四十四即是彌勒（Mile）；四十五後文殊（Wenshu）；四十六名普賢（Puxian）。
《華嚴經》內章門等雜孔目卷第四（止）
跋鋟孔目章后
【English Translation】 English version The Child of Shitianzhu: The fourteenth city is named after the elder Dian Zhu (電住, Electric Abode); the fifteenth is the elder Ganlu Fading (甘露法頂, Nectar Dharma Peak), the city is named Shizi Man (師子滿, Lion Full); the sixteenth is the elder Fabao Zhoulu (法寶周羅, Dharma Treasure Zhoulu); the seventeenth is the elder Puyan Miaoxiang (普眼妙香, Universal Eye Wonderful Fragrance); the eighteenth has a king named Manzu (滿足, Full Satisfaction); the nineteenth king is named Daguang (大光, Great Light); the twentieth has a female lay disciple named Budong (不動, Immovable); the twenty-first has a renunciate heretic named Suishun Yiqie Zhongsheng (隨順一切眾生, Accommodating All Sentient Beings); the twenty-second has a male lay disciple named Sheng Qinglian Huaxiang (勝青蓮華香, Superior Blue Lotus Fragrance); the twenty-third has a sea master named Zizai (自在, Self-Mastery), the city is named Shengchu (勝出, Superior Emergence); the twenty-fourth city is named Xile (喜樂, Joyful Bliss), the elder is named Wushang Sheng (無上勝, Supreme Victory); the twenty-fifth city is named Kalingqie Poti (迦陵伽婆提, Kalingka-vati, meaning 'Voice of Delight'), there is a Bhikkhuni named Shizi Fenxun (師子奮迅, Lion's Swiftness); the twenty-sixth country is named Xiannan (險難, Perilous Difficulty), there is a woman named Posumiduo (婆須蜜多, Vasumitra, meaning 'Branch of Heaven'); the twenty-seventh city is named Shoupoluo (首婆羅, Sopara, meaning 'Arrived at Purity'), there is an elder named Anzhu (安住, Peaceful Abiding); the twenty-eighth mountain is named Guangming (光明, Light), the Bodhisattva is named Guanshiyin (觀世音, Avalokitesvara); the twenty-ninth eastern Bodhisattva is named Zhengqu (正趣, Right Approach); the thirtieth city is named Poluoboti (婆羅波提, meaning 'Gate to the Yin'), the Deva is named Datian (大天, Great Deva); the thirty-first Bodhimanda spirit is named Anzhu (安住, Peaceful Abiding); the thirty-second is named the night Deva residing in Kapilavastu (迦毗羅) of Magadha (摩竭提國), named Posuopatuo (婆娑婆陀, Vasavata, meaning 'Relying on Fearlessness'. According to the Sanskrit version, it should be Vasavata); the thirty-third night Deva is named Shenshen Miaode Ligou Guangming (甚深妙德離垢光明, Profound Wonderful Virtue Untainted Light); the thirty-fourth night Deva is named Ximu Guancha Zhongsheng (喜目觀察眾生, Joyful Eye Observing Sentient Beings); the thirty-fifth night Deva in the Bodhimanda assembly is named Miaode Jiuhu Zhongsheng (妙德救護眾生, Wonderful Virtue Saving Sentient Beings); the thirty-sixth night Deva is named Jijing Yin (寂靜音, Silent Sound); the thirty-seventh night Deva is named Miaode Shouhu Zhucheng (妙德守護諸城, Wonderful Virtue Protecting All Cities); the thirty-eighth night Deva is named Kaifu Shuhua (開敷樹華, Blooming Tree Flowers); the thirty-ninth night Deva is named Yuanyong Guangming Shouhu Zhongsheng (願勇光明守護眾生, Vow of Courageous Light Protecting Sentient Beings); the fortieth Deva is named Miaode Yuanman (妙德圓滿, Wonderful Virtue Perfection); the forty-first Shakya woman is named Qu Yi (瞿夷, Goyi); the forty-second is named Moye Furen (摩耶夫人, Maya, the Buddha's mother); the forty-third in this world, in the Trayastrimsa Heaven (忉利天), there is a Deva named Zheng Nian (正念, Right Mindfulness), that Deva has a daughter; the forty-fourth is Maitreya (彌勒); the forty-fifth is later Manjusri (文殊); the forty-sixth is named Samantabhadra (普賢).
Chapter 4 of the Miscellaneous Catalogues of Chapters, Gates, etc., within the Avatamsaka Sutra (End)
Postscript to the Catalogues of Chapters
歐陽子日本刀歌曰。徐福行時書未焚。逸書百篇。今尚存。令嚴不許傳中國。舉世無人識古文。吁此事也偽乎真乎。未得其可徴者。不易與之言矣。但至我大雄氏之教籍。則寔有不愧所言者而存焉。近鋟孔目章。印生某者。令(余)點校。以偶記之而書為跋。
時
元祿辛巳仲秋望后
武陵金澤僧云潭瑞揮筆于京師陸沈居
【現代漢語翻譯】 現代漢語譯本：歐陽子的《日本刀歌》中寫道：『徐福東渡的時候，秦始皇焚書的命令還沒有下達，所以有許多遺失的古籍，至今還儲存在日本。但是日本法令嚴厲，不允許將這些古籍傳回中國，導致當今世上已經沒有人能夠認識這些古文了。』唉，這件事到底是真是假呢？在沒有得到確鑿的證據之前，很難對此妄下定論。但是，就我們釋迦牟尼（大雄氏）的佛教經典來說，確實存在著可以印證歐陽子所說的情況。最近，孔目章（書名）準備刊行，印生某人讓我來校對，因此我偶爾記下了這些，並寫成跋文。
時值： 元祿辛巳年（1701年）仲秋望后（八月十五之後）。 武陵金澤的僧人云潭瑞，于京都陸沉居揮筆。
【English Translation】 English version: Ouyangzi's 'Ode to the Japanese Sword' says: 'When Xu Fu traveled east, the decree to burn books had not yet been issued. Thus, a hundred chapters of lost books still exist today. Strict laws forbid their transmission to China, and no one in the world recognizes the ancient script.' Alas, is this matter true or false? Without obtaining verifiable evidence, it is difficult to speak of it. However, regarding the teachings of our Shakyamuni (Mahavira, 大雄氏) in the Buddhist scriptures, there truly exists something that does not shame what was said. Recently, 'Kong Mu Zhang' (孔目章, title of a book) is being prepared for publication, and Yin Sheng (印生, a person's name) asked me to proofread it. Therefore, I occasionally noted this and wrote a postscript.
Time: Mid-Autumn of the Xin Si year of Genroku (1701), after the full moon (after the fifteenth of August). The monk Yuntan Rui (云潭瑞), from Wuling Jinze (武陵金澤), brushed this at the Lu Chen Residence (陸沉居) in Kyoto.