T45n1873_華嚴經問答
大正藏第 45 冊 No. 1873 華嚴經問答
No. 1873
華嚴經問答上卷
沙門法藏撰
問。三乘事理。普法事理云何別。答。三乘中事者心緣色礙等。理者平等真如。雖理事不同而相即相融不相妨礙。亦不相妨而事義非理義也。普法中事理者。理即事事即理。理中事事中理。即中中恣。雖事理不參而冥。無二隨言全盡。全盡而全不盡。如理事事理亦爾。以心言一切法而無非心。以色言一切法而無非色。餘一切人法教義等差別法門皆爾。所以者何。緣起陀羅尼無障礙法。隨舉一法盡攝一切。無礙自在故。一無一切無故。三乘即不爾。廢理但事言一向不雜事。事中不自在故。一相教門隨情安立不盡理故。
問。言盡不盡者。約一法者云何爾。答。其一法若一法是者豈爾。而一乘中一法。即一切法是一法。一法是一切法。一切法是一法故。一法言者即一切盡。一法即一切法。是故一法言不可盡。雖不可盡而一言無殘。雖無殘而全不盡。
問。此言盡不盡。但言以是耶。有所盡不盡法耶。答。亦得云但言以是。言以外何有法乎。亦得有盡不盡法。盡不盡之言即當法故。法言能所不參。而冥無二相。隨意得為也。
問。盡即不盡不盡即盡者。何義耶。答。
【現代漢語翻譯】 現代漢語譯本 問：三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）的事理和普法（Ekayāna）的事理有什麼區別？ 答：三乘中的事是指心緣於色而產生的障礙等。理是指平等的真如（Tathatā）。雖然事和理不同，但它們相互即入、相互融合，互不妨礙。雖然互不妨礙，但事義不是理義。普法中的事理是理即是事，事即是理。理中有事，事中有理，即于中中自在。雖然事理不相參雜，但卻冥合無二，隨言語而完全表達，完全表達而又完全不能表達。如理事，事理也是這樣。用心來說一切法，沒有不是心的；用色來說一切法，沒有不是色的。其餘一切人法、教義等差別法門都是這樣。為什麼呢？因為緣起陀羅尼（Pratītyasamutpāda-dhāraṇī）是無障礙法，隨便舉出一個法就完全攝盡一切，無礙自在的緣故。一即一切，一切即無的緣故。三乘就不是這樣，廢棄理而只說事，一向不雜事，在事中不自在的緣故。一相教門（Ekarasa-dharma）隨順眾生的根性而安立，不能完全表達理的緣故。 問：說『盡』和『不盡』，就一法來說，是怎樣的呢？ 答：如果這個一法只是一法，那怎麼能說『盡』和『不盡』呢？而一乘（Ekayāna）中的一法，即一切法是一法，一法是一切法。一切法是一法，所以說一法就等於說一切都表達了。一法即一切法，所以一法之言不可窮盡。雖然不可窮盡，但一言也沒有殘缺。雖然沒有殘缺，但又完全不能表達。 問：這種『盡』和『不盡』，只是用言語來表達嗎？還是說存在可以窮盡和不能窮盡的法呢？ 答：也可以說只是用言語來表達，因為言語之外哪裡還有法呢？也可以說存在可以窮盡和不能窮盡的法，因為『盡』和『不盡』的言語就是當下的法。法和言語能所不參雜，而冥合無二相，可以隨意表達。 問：『盡』即是『不盡』，『不盡』即是『盡』，是什麼意思呢？ 答：
【English Translation】 English version Question: What is the difference between the affairs and principles (事理 shìlǐ) of the Three Vehicles (三乘 Sānshèng) [Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna] and the affairs and principles of the Universal Dharma (普法 Pǔfǎ) [Ekayāna]? Answer: In the Three Vehicles, 'affairs' (事 shì) refer to the mind's attachment to form (色 sè), resulting in obstructions, etc. 'Principles' (理 lǐ) refer to the equal True Thusness (真如 Zhēnrú) [Tathatā]. Although affairs and principles are different, they interpenetrate and merge without hindering each other. Although they do not hinder each other, the meaning of affairs is not the meaning of principles. In the Universal Dharma, the affairs and principles are such that principle is identical to affairs, and affairs are identical to principle. Within principle there are affairs, and within affairs there is principle, being at ease in each and every [aspect]. Although affairs and principles do not intermingle, they are in complete and dark union without duality, fully expressed in words, fully expressed yet completely unexpressed. Just as with principle and affairs, so it is with affairs and principle. Using the mind to speak of all dharmas, there is nothing that is not the mind; using form to speak of all dharmas, there is nothing that is not form. All other differential dharma gates, such as people, dharmas, teachings, and meanings, are the same. Why? Because the Pratītyasamutpāda-dhāraṇī (緣起陀羅尼 Yuánqǐ Tuóluóní) [the dhāraṇī of dependent origination] is a dharma of unobstructedness. Picking up any one dharma completely encompasses all, due to unobstructedness and freedom. One is all, and all is non-existent. The Three Vehicles are not like this. Abandoning principle and only speaking of affairs, invariably not mixing with affairs, being unfree within affairs. The Ekarasa-dharma (一相教門 Yīxiàng Jiàomén) [one-flavor teaching] is established according to the sentiments of beings, not fully expressing principle. Question: Regarding 'exhaustiveness' (盡 jìn) and 'inexhaustiveness' (不盡 bùjìn), how is it when speaking of one dharma? Answer: If that one dharma is only one dharma, how could one speak of 'exhaustiveness' and 'inexhaustiveness'? But in the One Vehicle (一乘 Yīshèng) [Ekayāna], one dharma is all dharmas, and all dharmas are one dharma. Because all dharmas are one dharma, speaking of one dharma is equivalent to saying that everything is expressed. One dharma is all dharmas, therefore the words of one dharma cannot be exhausted. Although they cannot be exhausted, one word is without remainder. Although without remainder, it is completely unexpressed. Question: Is this 'exhaustiveness' and 'inexhaustiveness' merely expressed through words? Or are there dharmas that can be exhausted and dharmas that cannot be exhausted? Answer: It can also be said that it is merely expressed through words, for what dharma is there outside of words? It can also be said that there are dharmas that can be exhausted and dharmas that cannot be exhausted, because the words 'exhaustiveness' and 'inexhaustiveness' are the dharma itself. Dharma and words do not intermingle as subject and object, but are in complete and dark union without duality, able to be expressed at will. Question: What is the meaning of 'exhaustiveness is inexhaustiveness' and 'inexhaustiveness is exhaustiveness'? Answer:
隨緣生智之義。謂以盡生智即須之盡。以不盡生智即須不盡。所以其法不在於盡不盡。即不在於自故隨須即恣。何物不成乎。其猶虛空無自相。故一切中無妨。隨至即是。謂尺中至即是尺。步中至即步。何物非虛空。是所以無障礙故。緣起之法亦爾。準可思也。
問。普法中何義事。何義理乎。答。且前方便約一色中。五尺義事。此無礙義理等。若正觀中五尺義理。無礙義事。亦得。此反亦得。約事中礙義是心。緣義是色亦得。此反亦得。隨須緣恣言。所以正觀智於法得善巧方便。能見機益故。
問。若緣義色時中。緣義心壞耶。緣心義不壞緣義色是耶。答。壞亦得。不壞亦得。所以者何。緣心義不壞終不得緣色故壞。又心緣義壞亦即無緣色義。故亦得不壞。壞全不壞。不壞全壞。非壞不非壞。不非壞非壞。餘一切亦爾。準思也。
問。若壞者即不壞義不成。若不壞者壞義不成。云何得言壞故不壞不壞故壞耶。答。汝壞言即聞壞不見不壞。壞亦言不壞即聞不壞。不得聞壞不壞故。自分別情無由息。入理無日。正聞人即不爾。若聞壞時即能解不壞。壞聞不壞時即能解壞不壞。由解壞不壞故得不壞。而不捨壞。由解不壞壞故得壞而無舍不壞。得壞而無舍不壞故非存壞。由得不壞而非舍壞故不存不壞。非
【現代漢語翻譯】 現代漢語譯本：
隨緣生智的意義在於，如果需要完全理解生智，那就需要完全理解它。如果不需要完全理解生智，那就沒有完全理解的必要。因此，這種方法不在於完全或不完全理解，而在於順應需要，隨緣自在。還有什麼不能成就的呢？這就像虛空沒有自性，所以在一切事物中都沒有阻礙，隨處皆是。比如，在尺中到達就是尺，在步中到達就是步。有什麼不是虛空呢？因此沒有障礙。緣起的法則也是如此，可以類推思考。
問：在普遍的佛法中，什麼是義事？什麼是義理？
答：且以前面的方便法門為例，在一色之中，有五尺的義事，這裡面包含著無礙的義理等等。如果在正觀中，五尺是義理，無礙是義事，也可以。反過來也可以。從事情的角度來說，障礙的意義是心，緣起的意義是色，也可以。反過來也可以。隨順需要，隨緣自在地說。因此，正觀的智慧對於佛法能夠得到巧妙的方便，能夠見機施教。
問：如果緣起的意義是色的時候，緣起的心會壞滅嗎？緣起的心不壞滅，緣起的色就是真實的嗎？
答：壞滅也可以，不壞滅也可以。為什麼呢？因為緣起的心不壞滅，最終無法緣起色，所以會壞滅。又，心緣起的意義壞滅，也就沒有緣起色的意義，所以也可以不壞滅。壞滅完全不壞滅，不壞滅完全壞滅，非壞滅非不壞滅，不非壞滅非壞滅。其他一切也是如此，可以類推思考。
問：如果壞滅，那麼不壞滅的意義就不成立。如果不壞滅，那麼壞滅的意義就不成立。怎麼能說因為壞滅所以不壞滅，因為不壞滅所以壞滅呢？
答：你說壞滅，就只聽到了壞滅，沒有看到不壞滅。說壞滅也說不壞滅，就只聽到了不壞滅，沒有聽到壞滅。因為你自己的分別心無法停止，所以入理無期。真正懂得聽聞的人不是這樣。如果聽到壞滅的時候，就能理解不壞滅。聽到不壞滅的時候，就能理解壞滅。因為理解了壞滅和不壞滅，所以得到了不壞滅，而不捨棄壞滅。因為理解了不壞滅和壞滅，所以得到了壞滅，而沒有捨棄不壞滅。得到了壞滅而沒有捨棄不壞滅，所以不是存有壞滅。因為得到了不壞滅而沒有捨棄壞滅，所以不是存有不壞滅。
【English Translation】 English version:
The meaning of 'arising wisdom according to conditions' is that to fully understand the arising of wisdom, one must fully understand it. If it is not necessary to fully understand the arising of wisdom, then there is no need for complete understanding. Therefore, this method does not lie in complete or incomplete understanding, but in adapting to needs and being free according to conditions. What cannot be achieved then? It is like emptiness having no self-nature, so there is no obstruction in all things, and it is everywhere. For example, arriving within a 'chi' (尺, a unit of length) is 'chi', and arriving within a 'bu' (步, a pace) is 'bu'. What is not emptiness? Therefore, there is no obstruction. The law of dependent origination is also like this, and can be thought of analogously.
Question: In universal Dharma, what is 'yi shi' (義事, the matter of meaning) and what is 'yi li' (義理, the principle of meaning)?
Answer: Let's take the previous expedient method as an example. Within one color, there is the 'yi shi' of five 'chi', which contains the 'yi li' of unobstructedness, and so on. If in right contemplation, five 'chi' is 'yi li' and unobstructedness is 'yi shi', that is also possible. The reverse is also possible. From the perspective of things, the meaning of obstruction is mind, and the meaning of dependent origination is form, which is also possible. The reverse is also possible. It is said to follow needs and be free according to conditions. Therefore, the wisdom of right contemplation can obtain skillful means in Dharma and can teach according to the situation.
Question: If the meaning of dependent origination is form, will the mind of dependent origination be destroyed? If the mind of dependent origination is not destroyed, is the form of dependent origination real?
Answer: Destruction is possible, and non-destruction is also possible. Why? Because the mind of dependent origination is not destroyed, it ultimately cannot originate form, so it will be destroyed. Also, if the meaning of mind's dependent origination is destroyed, then there is no meaning of form's dependent origination, so it can also be not destroyed. Destruction is complete non-destruction, non-destruction is complete destruction, non-destruction is neither destruction nor non-destruction, and not non-destruction is not destruction. Everything else is also like this, and can be thought of analogously.
Question: If there is destruction, then the meaning of non-destruction is not established. If there is non-destruction, then the meaning of destruction is not established. How can it be said that because of destruction, there is non-destruction, and because of non-destruction, there is destruction?
Answer: When you say destruction, you only hear destruction and do not see non-destruction. When you say destruction and also say non-destruction, you only hear non-destruction and do not hear destruction. Because your own discriminating mind cannot stop, there is no day to enter the truth. A person who truly understands listening is not like this. If they hear destruction, they can understand non-destruction. If they hear non-destruction, they can understand destruction. Because they understand destruction and non-destruction, they obtain non-destruction without abandoning destruction. Because they understand non-destruction and destruction, they obtain destruction without abandoning non-destruction. Obtaining destruction without abandoning non-destruction means not clinging to destruction. Because obtaining non-destruction without abandoning destruction means not clinging to non-destruction.
舍非存故能入中道。既入中道無所不為。能隨順於無礙自在法。修諸行德。契會自原聖人發教意趣。益其爾為也。如色心一雙法爾。餘一切法界法門亦爾。準思用心也。又夢喻可解(云云)。又疏中釋文前約八教互成。約三教辨三次第意何耶。答。大意者為顯此經內一切教義等無不攝故。謂佛始第二七日道樹中臨大人說大法時。一切虛空法界一切微塵處。一切微塵處一切十世九世前後時中。一切五乘三乘一乘無量乘機中。頓應說一切法門。所臨機眾生各各隨應聞解行證。如是一切教義等。十十法門頓同時顯現中。大機人如是法。門見聞解行證。一處一切處中。一時一切時中。一根一切根。一行一切行。頓頓修行。乃至三界六道四生等因果法。皆無所殘此經內在。為顯此義故疏家先顯八教互成三教逆順次第法門也。
問。如是三乘一乘教等皆此經內在者。皆十佛說耶。三身佛說耶。答。亦得皆十佛說。十佛外無別三身故。三身者十佛用故。三乘即一乘故。此約一乘說。亦得隨教宗。三乘教三身說。一乘教十佛說。見機不同故。一處一時如來善巧無所不應故。
三途眾生所聞教三途佛說。人天所聞教人天佛說。小乘所聞教小乘佛說。三乘所聞教三乘佛說。一乘所聞教一乘佛說。各各能化所化相當不乖違故。然
【現代漢語翻譯】 現代漢語譯本 捨棄非究竟的，才能進入中道。既然進入中道，就沒有什麼不能做的，能夠隨順於無礙自在之法，修習各種行持功德，契合聖人最初發教的意趣，增益其所為。例如色與心是一雙，本性如此。其餘一切法界法門也是如此，可以以此類推用心。又如夢境的比喻可以解釋（此處省略）。另外，疏文中解釋經文之前，先說八教互相成就，再說三教辨別三種次第，這是什麼意思呢？回答：大意是爲了顯示此經內部一切教義等無不包含。意思是說，佛陀最初在菩提樹下成道后的第二個七日，面對大人物宣說大法時，一切虛空法界的一切微塵之處，一切微塵之處的一切十世九世前後時間中，一切五乘、三乘、一乘、無量乘的根機中，同時應機說法，所面對的眾生各自隨應聽聞理解修行證悟。像這樣一切教義等，在十十法門同時顯現中，大根機的人如此見聞理解修行證悟這些法門，在一處即一切處中，一時即一切時中，一根即一切根，一行即一切行，立即修行，乃至三界六道四生等的因果法，都毫無遺漏地包含在此經內部。爲了顯示這個意義，疏家先顯示八教互相成就，三教逆順次第的法門。 問：像這樣三乘一乘的教法等都包含在此經內部，都是十方佛所說嗎？還是三身佛所說呢？答：也可以說是十方佛所說，因為十方佛之外沒有別的三身。三身是十方佛的功用。三乘即是一乘。這是從一乘的角度來說。也可以隨教宗而說，三乘教是三身佛所說，一乘教是十方佛所說，因為所見根機不同。在一處一時，如來的善巧方便無所不應。 三途眾生所聽聞的教法是三途佛所說，人天所聽聞的教法是人天佛所說，小乘所聽聞的教法是小乘佛所說，三乘所聽聞的教法是三乘佛所說，一乘所聽聞的教法是一乘佛所說。各自能教化的和所教化的相互對應，沒有錯亂違背。然而
【English Translation】 English version Abandoning the non-ultimate allows one to enter the Middle Way. Having entered the Middle Way, there is nothing that cannot be done. One can accord with the unobstructed and free Dharma, cultivate various virtuous practices, and align with the original intention of the sages in teaching, thereby enhancing their actions. For example, form and mind are a pair, such is their nature. All other Dharma realms and Dharma doors are also like this; one can contemplate and apply the mind accordingly. Furthermore, the analogy of dreams can be used for explanation (omitted here). Additionally, in the commentary, before explaining the text, it first discusses the mutual accomplishment of the Eight Teachings, and then the differentiation of the Three Teachings in three stages. What is the meaning of this? Answer: The main intention is to show that all the teachings and doctrines within this sutra are all-encompassing. It means that when the Buddha initially attained enlightenment under the Bodhi tree on the second seventh day, while speaking the Great Dharma to great beings, in all the dust-mote places of all the empty Dharma realms, in all the dust-mote places of all the ten ages, nine ages, past and future times, in all the capacities of the Five Vehicles, Three Vehicles, One Vehicle, and countless Vehicles, he simultaneously responded to the occasion and taught the Dharma, so that the beings he faced each heard, understood, practiced, and realized accordingly. Like this, all the teachings and doctrines, etc., in the simultaneous manifestation of the Ten-Ten Dharma Doors, those of great capacity thus see, hear, understand, practice, and realize these Dharma Doors, in one place being all places, in one time being all times, one root being all roots, one practice being all practices, immediately cultivating, even the causal laws of the Three Realms, Six Paths, and Four Births, etc., are all completely contained within this sutra. To show this meaning, the commentator first shows the mutual accomplishment of the Eight Teachings, and the Dharma Doors of the Three Teachings in direct and reverse order. Question: If the teachings of the Three Vehicles and the One Vehicle, etc., are all contained within this sutra, are they all spoken by the Ten Buddhas? Or are they spoken by the Three Bodies of the Buddha? Answer: It can also be said that they are all spoken by the Ten Buddhas, because there are no separate Three Bodies outside of the Ten Buddhas. The Three Bodies are the function of the Ten Buddhas. The Three Vehicles are the One Vehicle. This is speaking from the perspective of the One Vehicle. It can also be said according to the teaching tradition that the teachings of the Three Vehicles are spoken by the Three Bodies of the Buddha, and the teachings of the One Vehicle are spoken by the Ten Buddhas, because the capacities seen are different. In one place and one time, the skillful means of the Tathagata are all-encompassing. The teachings heard by beings in the Three Evil Paths are spoken by the Buddhas of the Three Evil Paths. The teachings heard by humans and devas are spoken by the Buddhas of humans and devas. The teachings heard by those of the Small Vehicle are spoken by the Buddhas of the Small Vehicle. The teachings heard by those of the Three Vehicles are spoken by the Buddhas of the Three Vehicles. The teachings heard by those of the One Vehicle are spoken by the Buddhas of the One Vehicle. Each of the teachers and the taught correspond to each other, without confusion or contradiction. However,
如是能化所化。能說所說隨在不動自位。而全全攝無所殘。可思也。
問。疏云。五種教體五教云何今當耶。答。初實音聲等當小乘薩婆多等宗教。第二可似音聲等初從成實宗至初教始。成實者破薩婆多因緣實法。以立假用教。而猶不明心似音等顯現道理。故同小乘教。初教大乘中。因緣假有法識變似顯現不離識。而但生滅妄識中明。非真唯識。第三不可以似似音等者。當初教終空以去所至熟教始。謂初教終一切法皆空故。熟教始一切法皆虛妄無可似故。第四唯識音等者。遠者有初教位等正熟教終以去。一切法但一如來藏真識作故。第五真如音聲者。熟教終以去極當圓教位。一切法皆如故。
問。余可爾。頓教中一切皆絕為宗。云何唯識及音聲等乎。答。頓教三乘中極處故。終教中真識以默為極。現不無法故。又音等者凡此界佛教以聲為體故。所作佛事默言皆得為音。不謂發音聲故為音聲。維摩以以默現不二法門。豈非教。既教亦得從方說為音聲也。又三乘中以理即事事而無非理。既理即言默說皆理。理無二故默亦音聲。余法亦爾。此義玄可思也。
問。十佛相貌云何。答。一無著佛經云。安住世間成正覺故。嚴師釋云。所有功德無住著故。解云。教義等乃至逆順一切世法門。皆佛功德無障無礙。
【現代漢語翻譯】 現代漢語譯本： 如果能夠教化和被教化，能夠說和所說，都能在不離開自身位置的情況下，完全包含一切，沒有遺漏。這是可以思考的。
問：疏文中說，五種教體和五教是什麼？現在應當說明。答：最初的真實音聲等同於小乘薩婆多（Sarvastivada，一切有部）等宗的教義。第二種可似音聲等，從成實宗（Satyasiddhi School）開始到初教的開始。成實宗破斥薩婆多所說的因緣實法，而建立假用教，但仍然不明白心似音等顯現的道理，所以等同於小乘教。初教大乘中，因緣假有法識變似顯現不離識，但只在生滅妄識中闡明，不是真正的唯識。第三種是不可以似似音等，從初教結束到熟教開始。因為初教結束時一切法皆空，熟教開始時一切法皆虛妄，無可比擬。第四種是唯識音等，從遠處的初教位等，到正熟教結束。一切法都只是如來藏真識所造。第五種是真如音聲，從熟教結束到極當圓教位，一切法皆如如不動。
問：其他的可以這樣理解，但頓教中一切都以斷絕為宗旨，怎麼會有唯識和音聲等呢？答：頓教是三乘中最極之處，終教中真識以沉默為極，顯現不離法。而且音聲等，凡是此界佛教都以聲音為本體，所以所作的佛事，沉默的語言都可以作為音聲。不是說發出聲音才叫音聲。維摩詰（Vimalakirti）以沉默來展現不二法門，難道不是教嗎？既然是教，也可以從方方面面說為音聲。而且三乘中以理即事，事事都無非是理，既然理即是言語和沉默，那麼言語和沉默都是理，理沒有二元對立，所以沉默也是音聲，其他法也是如此。這個道理非常玄妙，可以仔細思考。
問：十佛的相貌是什麼樣的？答：一，《無著佛經》（Asanga Sutra）中說，安住在世間成就正覺的緣故。嚴師解釋說，所有的功德都沒有執著。解釋說，教義等乃至逆順一切世間法門，都是佛的功德，沒有障礙。
【English Translation】 English version: If there is the ability to transform and be transformed, the ability to speak and what is spoken, all can fully encompass everything without omission while remaining in their own positions. This is something to be contemplated.
Question: The commentary states, 'What are the five kinds of teachings and the five teachings?' Now, please explain. Answer: The initial 'true sound' and so on correspond to the teachings of the Sarvastivada (everything exists) and other schools of the Hinayana (small vehicle). The second, 'resembling sound' and so on, begins from the Satyasiddhi School (establishment of truth) to the beginning of the initial teaching. The Satyasiddhi School refutes the real dharmas of dependent origination as taught by the Sarvastivada, and establishes the teaching of provisional usage, but still does not understand the principle of the manifestation of mind-resembling sounds, etc. Therefore, it is the same as the Hinayana teaching. In the initial teaching of the Mahayana (great vehicle), the transformation of consciousness resembling manifestation of dependent origination and provisional existence is inseparable from consciousness, but it is only clarified within the arising and ceasing deluded consciousness, and is not true only-consciousness. The third is 'cannot resemble resembling sound' and so on, which is from the end of the initial teaching to the beginning of the mature teaching. Because at the end of the initial teaching, all dharmas are empty; at the beginning of the mature teaching, all dharmas are illusory and cannot be resembled. The fourth is 'only-consciousness sound' and so on, which is from the distant position of the initial teaching, etc., to the end of the properly matured teaching. All dharmas are only created by the Tathagatagarbha (womb of the thus-come), the true consciousness. The fifth is 'Tathata (suchness) sound', which is from the end of the mature teaching to the position of the perfect teaching. All dharmas are such as they are.
Question: The others can be understood in this way, but in the sudden teaching, everything takes severance as its principle. How can there be only-consciousness and sound, etc.? Answer: The sudden teaching is the most extreme point in the three vehicles. In the concluding teaching, true consciousness takes silence as its extreme, manifestation is not separate from the Dharma. Moreover, 'sound' and so on, in all Buddhism in this realm, sound is taken as the substance. Therefore, the Buddhist activities performed, silent words can all be taken as sound. It is not that emitting sound is called sound. Vimalakirti (stainless reputation) uses silence to manifest the non-dual Dharma gate. Is it not a teaching? Since it is a teaching, it can also be spoken of as sound from all aspects. Moreover, in the three vehicles, principle is identical to phenomena, and every phenomenon is nothing other than principle. Since principle is identical to speech and silence, then speech and silence are both principle. Since principle is non-dual, silence is also sound, and the same goes for other dharmas. This meaning is very profound and can be contemplated carefully.
Question: What are the appearances of the ten Buddhas? Answer: One, the Asanga Sutra (no attachment) says, 'Because they dwell in the world and attain perfect enlightenment.' The Venerable Master explains, 'All merits have no attachment.' Explanation: Teachings, principles, and even all worldly dharmas, both favorable and unfavorable, are all the merits of the Buddha, without obstruction.
離住著義以為無著佛。二愿佛經云。出生故。法師釋云。所有功德隨愿皆成故。解云。一切功德皆隨佛愿。隨眾生愿無所不成義為愿佛。三業報佛者。經云。信故。釋云。所有功德隨業應成故。解云。一切功德法及眾生一切業中果應故。決定能生信。若違者不決定義故曰信故。四持佛經云。隨順故。釋云。所有功德住持一切解行故。解云。一切功德皆一切行者解行中契。若佛以者即佛隨順德。若眾生以者。即所起解行佛非隨持。即不得自解行故。如是任持義以為持佛。故曰隨順故。五涅槃佛經云。永度故。釋云。所有功德常寂靜故。解云。一切功德寂滅義為涅槃佛。六法界佛經云。無處不至故。釋云。所有功德與法性相應無盡故。解云。一切功德皆與法性相應。即一切法是十方三世一切處中。無盡義以為法界佛故。七心佛經云。安住故。釋云。所有功德種種相故。解云。此宗中心種種義。釋謂。功德一切種種相各各自是。以不壞義以為心佛。故曰安住故。八三昧佛經云。無量無著故。釋云。所有功德與定相應故。解云。一切功德與定相應故。無盡故無量。亦寂靜無喧動無著。九性佛經云。決定故。釋云。所有功德即法性故。解云。一切功德即法性。余緣不所動。故如其性。譬如印所印法故決定故。十如意佛經云。普覆
【現代漢語翻譯】 現代漢語譯本 一、離住著義以為無著佛（無所執著的佛）。《二愿佛經》云：『出生故。』法師釋云：『所有功德隨愿皆成故。』解云：一切功德皆隨佛愿，隨眾生愿無所不成，此義為愿佛。 二、業報佛者。《經》云：『信故。』釋云：『所有功德隨業應成故。』解云：一切功德法及眾生一切業中果應故，決定能生信。若違者不決定義故曰信故。 三、持佛。《經》云：『隨順故。』釋云：『所有功德住持一切解行故。』解云：一切功德皆一切行者解行中契。若佛以者即佛隨順德。若眾生以者，即所起解行佛非隨持，即不得自解行故。如是任持義以為持佛。故曰隨順故。 四、涅槃佛。《經》云：『永度故。』釋云：『所有功德常寂靜故。』解云：一切功德寂滅義為涅槃佛。 五、法界佛。《經》云：『無處不至故。』釋云：『所有功德與法性相應無盡故。』解云：一切功德皆與法性相應，即一切法是十方三世一切處中，無盡義以為法界佛故。 六、心佛。《經》云：『安住故。』釋云：『所有功德種種相故。』解云：此宗中心種種義。釋謂：功德一切種種相各各自是，以不壞義以為心佛。故曰安住故。 七、三昧佛。《經》云：『無量無著故。』釋云：『所有功德與定相應故。』解云：一切功德與定相應故，無盡故無量，亦寂靜無喧動無著。 八、性佛。《經》云：『決定故。』釋云：『所有功德即法性故。』解云：一切功德即法性，余緣不所動，故如其性。譬如印所印法故決定故。 九、如意佛。《經》云：『普覆』
【English Translation】 English version 1. The Buddha of Non-Attachment (離住著義以為無著佛): 'Non-attachment' means the Buddha is free from all attachments. The Two Vows Sutra (二愿佛經) says: 'Because of arising.' The Dharma master explains: 'All merits are accomplished according to vows.' The explanation is: All merits are accomplished according to the Buddha's vows, and nothing is impossible according to the vows of sentient beings. This meaning is the Buddha of Vows. 2. The Buddha of Karmic Retribution (業報佛): The Sutra says: 'Because of faith.' The explanation is: 'All merits should be accomplished according to karma.' The explanation is: All merits, Dharma, and the fruits in all karmas of sentient beings should definitely generate faith. If it violates this, it is not a definite meaning, therefore it is called 'because of faith'. 3. The Buddha of Holding (持佛): The Sutra says: 'Because of compliance.' The explanation is: 'All merits uphold all understanding and practice.' The explanation is: All merits are in accordance with the understanding and practice of all practitioners. If the Buddha uses it, it is the Buddha's virtue of compliance. If sentient beings use it, the Buddha does not uphold the understanding and practice that arises, so they cannot understand and practice themselves. Such a meaning of upholding is the Buddha of Holding. Therefore, it is called 'because of compliance'. 4. The Nirvana Buddha (涅槃佛): The Sutra says: 'Because of eternal liberation.' The explanation is: 'All merits are always in stillness.' The explanation is: The meaning of the extinction of all merits is the Nirvana Buddha. 5. The Dharmadhatu Buddha (法界佛): The Sutra says: 'Because there is no place not reached.' The explanation is: 'All merits are in accordance with the Dharma-nature and are inexhaustible.' The explanation is: All merits are in accordance with the Dharma-nature, that is, all Dharmas are in all places of the ten directions and three times, and the meaning of inexhaustibility is the Dharmadhatu Buddha. 6. The Mind Buddha (心佛): The Sutra says: 'Because of abiding.' The explanation is: 'All merits have various aspects.' The explanation is: The various meanings in the center of this sect. The explanation is: All the various aspects of merits are each themselves, and the meaning of non-destruction is the Mind Buddha. Therefore, it is called 'because of abiding'. 7. The Samadhi Buddha (三昧佛): The Sutra says: 'Immeasurable and without attachment.' The explanation is: 'All merits are in accordance with samadhi.' The explanation is: All merits are in accordance with samadhi, so they are immeasurable because they are inexhaustible, and they are also still, without noise or movement, and without attachment. 8. The Nature Buddha (性佛): The Sutra says: 'Because of determination.' The explanation is: 'All merits are the Dharma-nature.' The explanation is: All merits are the Dharma-nature, and other conditions do not move it, so it is like its nature. It is determined because it is like the Dharma imprinted by a seal. 9. The Wish-Fulfilling Buddha (如意佛): The Sutra says: 'Universal covering'
故。釋云。所有功德隨意增微現前故。解云一切功德隨意隨機。弱強深淺等事皆現前無所不為。故曰普覆故。如是十皆別義不參一切功德。一一德每具十義無盡。經第六卷明難品一切諸佛身唯是一法身。一心一智慧力無恐亦爾。自在功德無所不知故為佛。此十佛即諸法盡窮之原。十即表無盡。此十亦相即相入無礙自在。重重無盡義可思也。
問。此十佛說法其相云何。答。總言三種世間皆實有三業皆能作利益眾生事。名為十佛說法。
問。此十佛成佛經云唸唸新新斷煩惱成佛。而不云住學地者。其義云何。答。若三乘教中三身佛成者。因時中住學地修諸行。至果時中住無學地無修學。一向果位。一乘中佛自他並同成故。已成以去非唯住果地不修因行。或成佛與一切眾生前前已成。後後亦成。十世九世無不成時。同一緣起因果故。
問。三乘教中亦有此義。何故但是十佛乎。答。三乘教中但約一真如法身一體無二義以說耳。未明別別相續事事門中如是義。是故分齊不同也。
問。若佛與眾生同一緣起者。以佛者全佛無眾生。以眾生者全眾生無佛。若爾云何有能化所化之義乎。答。全佛不捨全眾生。全眾生時不捨全佛義。非全佛無眾生。非全眾生無佛。雖冥無二而不相參。豈得無能化所化之義。
【現代漢語翻譯】 現代漢語譯本 因此，釋迦牟尼佛說：『所有功德都能隨心意增減顯現於眼前。』解釋說，一切功德都能隨順機緣，無論是弱是強，是深是淺等情況，都能顯現於眼前，沒有不能做到的。所以說『普遍覆蓋』。像這樣，這十個佛各自有不同的意義，不互相混淆，一切功德，每一個功德都具備十種意義，無窮無盡。《華嚴經》第六卷〈明難品〉中說，一切諸佛的身，唯一是法身。一心、一智慧力、無所畏懼也是如此。自在功德，無所不知，所以稱為佛。這十佛就是諸法窮盡的根源。『十』代表無窮無盡。這十佛也互相即入，沒有障礙，自在。重重無盡的意義可以思考。
問：這十佛說法時，其相狀如何？ 答：總的來說，三種世間（有情世間、器世間、智正覺世間）都是真實存在的，身、口、意三業都能做利益眾生的事情，這就叫做十佛說法。
問：這十佛成佛的經典中說，『唸唸新新，斷煩惱成佛』，而不說住在學地（還在學習的階段）的人，這是什麼意思？ 答：如果按照三乘教法（聲聞乘、緣覺乘、菩薩乘）來說，三身佛（法身佛、報身佛、應身佛）的成就，是因為在因地時住在學地，修習各種行持，到了果地時，就住在無學地（不再需要學習的階段），不再修學，完全是果位的狀態。但在《華嚴經》的一乘教法中，佛和眾生是同時成就的，已經成就之後，不僅僅是住在果地而不修因地的行持，或者說成佛與一切眾生在前前（過去）已經成就，在後后（未來）也會成就，十世、九世沒有不成就的時候，因為是同一緣起的因果。
問：三乘教法中也有這種意義嗎？為什麼只有十佛才有這種說法？ 答：三乘教法中只是從一真如法身（宇宙本體）一體無二的意義上來說的，沒有說明在別別相續、事事門中是這樣的意義。所以分際不同。
問：如果佛與眾生是同一緣起，那麼以佛來說，全是佛，沒有眾生；以眾生來說，全是眾生，沒有佛。如果是這樣，怎麼會有能教化和被教化的意義呢？ 答：全是佛的時候，不捨棄全是眾生的狀態；全是眾生的時候，也不捨棄全是佛的意義。不是說全是佛就沒有眾生，也不是說全是眾生就沒有佛。雖然冥合無二，但不互相混雜。怎麼會沒有能教化和被教化的意義呢？
【English Translation】 English version Therefore, Shakyamuni Buddha said: 'All merits can be increased or decreased at will and appear before one's eyes.' The explanation is that all merits can follow the circumstances, whether weak or strong, deep or shallow, etc., they can all appear before one's eyes, and there is nothing that cannot be done. Therefore, it is said to 'universally cover.' In this way, these ten Buddhas each have different meanings, not mixed with each other, and every merit has ten meanings, which are endless. The sixth volume of the Avatamsaka Sutra (Flower Garland Sutra), in the chapter 'Clarifying Difficulties,' says that the bodies of all Buddhas are only one Dharmakaya (法身, Dharma Body). One mind, one wisdom power, and fearlessness are also the same. With the merit of freedom and knowing everything, one is called a Buddha. These ten Buddhas are the source of the exhaustion of all dharmas. 'Ten' represents endlessness. These ten Buddhas also interpenetrate each other, without obstacles, and are free. The meaning of endless layers can be contemplated.
Question: When these ten Buddhas preach the Dharma, what is their appearance? Answer: In general, the three realms (sentient beings realm, the physical world realm, and the realm of wisdom and enlightenment) are all real, and the three karmas of body, speech, and mind can all do things that benefit sentient beings. This is called the preaching of the Dharma by the ten Buddhas.
Question: The sutras about these ten Buddhas attaining Buddhahood say, 'Moment after moment, new and new, cutting off afflictions and attaining Buddhahood,' but do not mention those who dwell in the stage of learning (still in the learning stage). What does this mean? Answer: If according to the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the attainment of the Trikaya (三身, Three Bodies of Buddha - Dharmakaya, Sambhogakaya, Nirmanakaya) is because one dwells in the stage of learning in the causal stage, practicing various conducts. When one reaches the fruition stage, one dwells in the stage of no-more-learning (no longer needing to learn), no longer practicing, and is completely in the state of fruition. However, in the One Vehicle teaching of the Avatamsaka Sutra, Buddhas and sentient beings attain Buddhahood simultaneously. After attainment, it is not just dwelling in the fruition stage without practicing the conduct of the causal stage, or rather, the attainment of Buddhahood with all sentient beings has already been achieved in the past, and will also be achieved in the future. There is no time in the ten ages or nine ages when it is not achieved, because it is the same dependent origination of cause and effect.
Question: Does the teaching of the Three Vehicles also have this meaning? Why is it only the ten Buddhas that have this saying? Answer: The teaching of the Three Vehicles only speaks from the meaning of the oneness and non-duality of the One True Suchness Dharmakaya (一真如法身, the fundamental nature of the universe), without explaining that it is such a meaning in the separate continuations and phenomena. Therefore, the distinctions are different.
Question: If Buddhas and sentient beings have the same dependent origination, then in terms of Buddhas, it is all Buddhas, without sentient beings; in terms of sentient beings, it is all sentient beings, without Buddhas. If this is the case, how can there be the meaning of those who can teach and those who can be taught? Answer: When it is all Buddhas, it does not abandon the state of being all sentient beings; when it is all sentient beings, it does not abandon the meaning of being all Buddhas. It is not that when it is all Buddhas there are no sentient beings, nor is it that when it is all sentient beings there are no Buddhas. Although they are united without duality, they do not mix with each other. How can there not be the meaning of those who can teach and those who can be taught?
雖非無能所而非有能所。
問。佛全覺人。眾生全惑。若佛與眾生一者俱惑是耳。何有能化佛。以眾生與佛一者俱全覺人是耳。何有所化乎。答。有二義。全作眾生故無能化亦得。全佛是故無所化亦得。全全作二故有能所亦得。無障無礙法不有於一故隨須皆得。其猶如虛空化虛空。在於聖說也。莫為緣起法中隨分別情所計見。
問。佛見惑眾生時中。惑見耶覺見耶。若惑見者惑不見惑。何能見惑。若覺見者覺非惑。故即不及見。云何能見眾生乎。答。二俱得。二俱不得。所以者何。言二俱得者。若非惑不得見惑故。得以惑見。以他非自知故。既云自惑見故。見者即非惑。故亦得以覺見。是故佛言我與汝不異汝自為別此意。佛見眾生全吾身是。而自佛是汝不知。徒自受諸苦故。永劫起同體大悲不捨眾生故。同修同成同苦同樂。暫時無舍離時也。是故經云大悲牛也。此以疏況親也。
問。一人修行一切人皆成佛。其義云何。答。此約緣起之人說故。一人即一切人。一切人即一人故。修言亦爾。一修一切修。一切修一修故同云也。
問。現一人修而余不修。亦一人非餘人。何得為爾也。答。汝所見但是遍計耳。不關緣起之法不足言也。
問。一人作惡餘人生天者亦何為耶。答。此約善惡相是
【現代漢語翻譯】 現代漢語譯本：雖說不是無能為力，但也不是有能為力。
問：佛是完全覺悟的人，眾生是完全迷惑的。如果佛與眾生是一體的，那麼要麼都迷惑，哪裡來的能教化的佛呢？如果眾生與佛是一體的，那麼要麼都完全覺悟，哪裡來的被教化者呢？ 答：有兩種說法。完全作為眾生，所以沒有能教化者，也可以這樣說。完全是佛，所以沒有被教化者，也可以這樣說。完全是完全的二元，所以有能教化者和被教化者，也可以這樣說。沒有障礙沒有阻礙的法不是固定於一，所以根據需要都可以成立。這就像虛空化現虛空一樣，這是聖人的說法。不要在緣起法中隨意按照分別心去計較。
問：佛觀察迷惑的眾生時，是用迷惑的見解觀察呢，還是用覺悟的見解觀察呢？如果是用迷惑的見解觀察，那麼迷惑的見解不能看見迷惑，怎麼能看見迷惑呢？如果是用覺悟的見解觀察，那麼覺悟不是迷惑，所以就不能及於迷惑，怎麼能看見眾生呢？ 答：兩種都可以，兩種都不可以。為什麼呢？說兩種都可以，如果不是迷惑就不能看見迷惑，所以可以用迷惑的見解觀察。因為他是非自己知道的。既然說是自己迷惑的見解，那麼看見者就不是迷惑，所以也可以用覺悟的見解觀察。所以佛說：『我與你沒有不同，只是你自己認為有差別。』這個意思就是，佛看見眾生完全是自身。然而你自己是佛卻不知道，白白遭受各種痛苦。所以永劫發起同體大悲，不捨棄眾生，一同修行，一同成就，一同受苦，一同享樂，暫時也沒有捨棄的時候。所以經中說『大悲是牛』，這是用疏遠的來比況親近的。
問：一個人修行，一切人都能成佛，這個道理是什麼？ 答：這是就緣起的人來說的，所以一人即一切人，一切人即一人。修行也是這樣，一修一切修，一切修一修，所以都相同。
問：現在是一個人修行而其他人不修行，也是一個人不是其他人，為什麼會這樣呢？ 答：你所看見的只是遍計所執而已，不關涉緣起之法，不值得說。
問：一個人作惡，其他人卻能昇天，又是為什麼呢？ 答：這是就善惡相互關聯而言的。
【English Translation】 English version: Although it is not incapable, it is also not capable.
Question: The Buddha is a fully enlightened being, and sentient beings are completely deluded. If the Buddha and sentient beings are one, then they are either both deluded, so where does the Buddha who can transform come from? If sentient beings and the Buddha are one, then they are either both fully enlightened, so what is there to be transformed? Answer: There are two explanations. Completely acting as sentient beings, so there is no one who can transform, this can also be said. Completely being the Buddha, so there is nothing to be transformed, this can also be said. Completely being a complete duality, so there is one who can transform and one who is transformed, this can also be said. The unobstructed and unimpeded Dharma is not fixed in one, so it can be established according to need. It is like empty space transforming empty space, this is what the sages say. Do not arbitrarily calculate according to the discriminating mind in the Dharma of dependent origination.
Question: When the Buddha observes deluded sentient beings, does he observe with a deluded view or an enlightened view? If he observes with a deluded view, then a deluded view cannot see delusion, so how can he see delusion? If he observes with an enlightened view, then enlightenment is not delusion, so it cannot reach delusion, how can he see sentient beings? Answer: Both are possible, and both are impossible. Why? Saying that both are possible, if it were not for delusion, one could not see delusion, so one can observe with a deluded view. Because it is not known by oneself. Since it is said to be one's own deluded view, then the one who sees is not deluded, so one can also observe with an enlightened view. Therefore, the Buddha said, 'I am not different from you, it is just that you yourself think there is a difference.' This means that the Buddha sees sentient beings as completely his own body. However, you yourself are the Buddha but do not know it, and suffer various pains in vain. Therefore, he initiates great compassion from the same body for endless kalpas, and does not abandon sentient beings, practicing together, achieving together, suffering together, and enjoying together, and there is no time of temporary abandonment. Therefore, the sutra says 'Great compassion is a cow', this is using the distant to compare the close.
Question: If one person practices, all people can become Buddhas, what is the reason for this? Answer: This is spoken in terms of the person of dependent origination, so one person is all people, and all people are one person. Practice is also like this, one practice is all practices, and all practices are one practice, so they are all the same.
Question: Now one person practices while others do not, and one person is not other people, why is this so? Answer: What you see is only conceptual proliferation, it does not concern the Dharma of dependent origination, it is not worth mentioning.
Question: If one person does evil, and others are born in heaven, why is this? Answer: This is spoken in terms of the mutual relationship of good and evil.
之義說。謂此惡非彼善即失。既彼善即是惡故。得由此惡生天。由善生地獄之義準可思也。
問。若爾惡即善是義生天。非善即惡是義生天耶。答。爾亦得然。爾義不難。而善即惡義故。惡以生天亦得。
問。但善惡順生逆生耶。亦不生耶。答。亦得不生生隨順緣故皆得。為無礙故亦皆不得。以有著處故也。
問。解行位至得一法時。一切分別識障減耶。余法門未得故。余障未除耶。答。得一法門時一切障滅亦得。未得余法門故余障未除亦得。所以者何。此一法門即盡余法門故。此一障即余障故。得一法時無餘門非得。斷一障時無不斷余障故。又得一門未得余門故。斷一障時未斷余障故。無量劫中次第新新斷惑障。新新得法門。而此即一時一門。所以此一門非彼余門即無故。此一時無彼無量劫即無故。
問。得一法門時中。余門無非盡者。余門何須乎。答。無須何有餘門乎。
問。若爾得一門時即盡。豈無盡法門乎。答。得一門故余門為盡。非得余門故余門盡。何得盡余門也。
問。余門不得者即非得一門。一門即余故。答。爾。不得一門以非余不一門故。然得一門時余無殘。何得不得一門也。
問。何義為爾乎。答。一多相是前後相是相入故。是故善財者無量劫中。仕
【現代漢語翻譯】 現代漢語譯本：
這是關於『惡』的意義的解釋。如果說這個『惡』不是那個『善』，那就錯了。既然那個『善』就是『惡』，那麼就可以理解為，通過這個『惡』可以昇天，通過『善』可以下地獄。這個道理是可以推斷的。 問：如果這樣，那麼『惡』就是『善』，這個意義可以讓人昇天。不是『善』就是『惡』，這個意義也可以讓人昇天嗎？
答：也可以這樣說。這個道理不難理解。因為『善』就是『惡』的意義，所以通過『惡』而昇天也是可以的。 問：善惡是順著產生，還是逆著產生呢？或者是不產生呢？
答：也可以不產生。產生與否都隨順因緣，所以都可以。因為沒有阻礙，所以也都可以不產生。因為有執著的地方。 問：修行到獲得一個法門的時候，一切分別識的障礙會減少嗎？因為其他的法門還沒有獲得，所以其他的障礙還沒有消除嗎？
答：獲得一個法門的時候，一切障礙都可以滅除，也可以因為沒有獲得其他法門，所以其他的障礙還沒有消除。為什麼呢？因為這一個法門就包含了所有的其他法門，這一個障礙就包含了所有的其他障礙。獲得一個法門的時候，就沒有其他的法門不是獲得的。斷除一個障礙的時候，就沒有不斷除的其他障礙。又因為獲得一個法門的時候，還沒有獲得其他的法門，斷除一個障礙的時候，還沒有斷除其他的障礙。在無量劫中，次第地、不斷地斷除迷惑的障礙，不斷地獲得法門。而這實際上就是一時一門。所以這一個門不是其他的門，就是沒有。這一個時候沒有，那個無量劫就沒有。 問：獲得一個法門的時候，其他的法門沒有不是窮盡的。那還需要其他的法門做什麼呢？
答：不需要，哪裡還有其他的法門呢？ 問：如果這樣，獲得一個法門的時候就窮盡了，難道沒有窮盡的法門嗎？
答：因為獲得一個法門，所以其他的法門就窮盡了。不是因為獲得其他的法門，所以其他的法門才窮盡。怎麼能窮盡其他的法門呢？ 問：其他的法門沒有獲得，那就是沒有獲得一個法門。一個法門就是其他的法門。
答：是的。沒有獲得一個法門，因為不是其他的法門就不是一個法門。然而獲得一個法門的時候，就沒有剩餘的。怎麼能沒有獲得一個法門呢？ 問：什麼意義是這樣的呢？
答：一和多互相是，前後互相是，互相進入的緣故。所以善財（Sudhana）童子在無量劫中，侍奉...
【English Translation】 English version:
This explains the meaning of 'evil'. If one says that this 'evil' is not that 'good', then it is wrong. Since that 'good' is 'evil', it can be understood that through this 'evil' one can ascend to heaven, and through 'good' one can descend to hell. This principle can be inferred. Question: If that's the case, then 'evil' is 'good', and this meaning can lead to ascension to heaven. Is it also true that 'not good' is 'evil', and this meaning can lead to ascension to heaven?
Answer: It can also be said that way. This principle is not difficult to understand. Because 'good' is the meaning of 'evil', it is also possible to ascend to heaven through 'evil'. Question: Are good and evil produced in a sequential or reverse order? Or are they not produced at all?
Answer: They can also not be produced. Whether they are produced or not depends on the conditions, so both are possible. Because there is no obstruction, it is also possible that they are not produced. Because there are places of attachment. Question: When one cultivates to the point of attaining one Dharma gate, will the obstacles of all discriminating consciousnesses be reduced? Because other Dharma gates have not yet been attained, are other obstacles not yet eliminated?
Answer: When one attains one Dharma gate, all obstacles can be eliminated. It is also possible that because other Dharma gates have not been attained, other obstacles have not yet been eliminated. Why is that? Because this one Dharma gate encompasses all other Dharma gates, and this one obstacle encompasses all other obstacles. When one attains one Dharma gate, there are no other Dharma gates that are not attained. When one eliminates one obstacle, there are no other obstacles that are not eliminated. Furthermore, because when one attains one Dharma gate, other Dharma gates have not yet been attained, and when one eliminates one obstacle, other obstacles have not yet been eliminated. In countless kalpas, one sequentially and continuously eliminates the obstacles of delusion and continuously attains Dharma gates. And this is actually one moment and one gate. Therefore, this one gate is not the other gates, which means it is non-existent. If this one moment does not exist, then that countless kalpas do not exist. Question: When one attains one Dharma gate, there are no other gates that are not exhausted. Then what is the need for other Dharma gates?
Answer: There is no need. Where are there any other Dharma gates? Question: If that's the case, then when one attains one gate, everything is exhausted. Are there no exhaustive Dharma gates?
Answer: Because one attains one Dharma gate, the other Dharma gates are exhausted. It is not because one attains other Dharma gates that the other Dharma gates are exhausted. How can one exhaust the other Dharma gates? Question: If other Dharma gates are not attained, then one has not attained one Dharma gate. One Dharma gate is the other Dharma gates.
Answer: Yes. One has not attained one Dharma gate because if it is not the other Dharma gates, then it is not one Dharma gate. However, when one attains one Dharma gate, there is nothing remaining. How can one not have attained one Dharma gate? Question: What meaning is like this?
Answer: One and many are mutually inclusive, before and after are mutually inclusive, and they enter into each other. Therefore, Sudhana (善財) Kumara in countless kalpas, served...
無量知識得無量法門。而不過第二七日一時。可思也。
問。三乘教中立諸位地令生信解者。不為如衍立要至自究竟果耶。有要至自究竟果人耶。答。不定。泛三乘教大意為欲生信解。隨眾生意安立。受此教人有多重。若利根人始聞方便教。即知方便之意即入一乘。又有聞教不知方便之意如教修行人。此中有多品類。隨根熟處入一乘位。最鈍根人如所聞教至自究竟果。方回入一乘見聞位。
問。見聞位不定位者。其退相云何。答。聞大法而即不得如聞自在故。細有違教。有墮三途人也。
問。以何知是。答如小相品云。以佛小相光照阿鼻地獄人等。彼光即生兜率天。聞空聲即得十眼十耳等大功德。若無前大善根云何能得爾許大功德乎。
問。此等人可權。往利眾生豈取為退人乎。答。既空聲中教。汝所受地獄之苦無來去處。但汝惡業所感。何不為退乎。
問。若實惡業所受者。凡夫位自所造之業受地獄苦。由佛光大故令出得大功德。何有取退大人等乎。答。若爾何人令不出苦。而其中有限苦者。必有深善根人等令出苦也。
問。如是退人等住下位中。回入一乘。有惑業人等耶。設三乘自究竟果位中。至成佛人等是耶。答。此義實難解。然教品玄差者自宗中雖至究竟。而為不聞一
【現代漢語翻譯】 現代漢語譯本 獲得無量知識就能得到無量法門，但即使這樣，也不過是二十七日一時（很短的時間）就能思考明白的道理。
問：三乘教法中設立各種位地，是爲了讓眾生生起信心和理解。難道不是爲了像衍（指某種修行方式或階段）一樣，最終達到究竟的果位嗎？有沒有人能夠通過三乘教法最終達到究竟的果位呢？ 答：不一定。泛泛而談三乘教法的大意，是爲了讓眾生生起信心和理解，所以會根據眾生的意願來安立（位地）。接受這種教法的人有很多種情況。如果是利根之人，剛聽到方便教法，就能明白方便的含義，從而進入一乘。也有聽了教法卻不明白方便的含義，只是按照教法修行的人。這些人當中又有很多品類，會根據根基成熟的程度進入一乘的位地。最遲鈍的人，會按照所聽聞的教法，最終達到三乘的究竟果位，然後才回入一乘的見聞位。
問：見聞位如果不確定，那麼退轉的現象是什麼樣的呢？ 答：聽聞了大法，卻不能像聽聞時那樣自在，所以稍微有一點違背教義，就會有人墮入三途（地獄、餓鬼、畜生道）。
問：通過什麼可以知道這些呢？ 答：就像《小相品》中所說的那樣，佛的小相光照耀著阿鼻地獄中的人等等，他們因為這光芒就生到兜率天，聽到空聲就得到十眼十耳等大功德。如果沒有之前的大善根，怎麼能夠得到如此大的功德呢？
問：這些人可以暫時（權）去利益眾生，難道可以把他們看作是退轉的人嗎？ 答：既然空聲中教導說，你所感受的地獄之苦沒有來處也沒有去處，只是你的惡業所感召的，為什麼不能說是退轉呢？
問：如果確實是惡業所感受的，凡夫位自己所造的業感受地獄苦，因為佛光強大的緣故讓他們脫離地獄得到大功德，怎麼能說是退轉的大人呢？ 答：如果這樣，為什麼有人不能脫離苦難，而其中只有有限的人能脫離苦難呢？必定是有深厚善根的人等等讓他們脫離苦難。
問：像這樣退轉的人等住在下位中，回入一乘，會有迷惑于業的人等等嗎？假設在三乘的究竟果位中，到達成佛的人等等是這樣嗎？ 答：這個道理確實難以理解。然而教法的品類有細微的差別，即使在自己的宗派中達到了究竟，卻因為沒有聽聞一
【English Translation】 English version Obtaining immeasurable knowledge allows one to acquire immeasurable Dharma gates, yet even so, it is a principle that can be contemplated and understood in a mere twenty-seven days and an hour (a very short time).
Question: In the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), various positions and stages are established to generate faith and understanding in sentient beings. Is it not to ultimately reach the final fruit, like the 衍 (Yan) (referring to a certain practice or stage)? Are there people who can ultimately reach the final fruit through the teachings of the Three Vehicles? Answer: Not necessarily. Generally speaking, the main intention of the Three Vehicles' teachings is to generate faith and understanding in sentient beings, so positions are established according to the wishes of sentient beings. There are many kinds of people who receive these teachings. If they are of sharp faculties, they will immediately understand the meaning of the expedient teachings upon hearing them and thus enter the One Vehicle (Ekayāna). There are also those who hear the teachings but do not understand the meaning of the expedient teachings and simply practice according to the teachings. Among these people, there are many categories, and they will enter the position of the One Vehicle according to the maturity of their roots. The most dull-witted people will follow the teachings they have heard, ultimately reach the final fruit of the Three Vehicles, and then return to enter the seeing and hearing position of the One Vehicle.
Question: If the seeing and hearing position is not fixed, then what are the signs of regression? Answer: Having heard the Great Dharma but not being able to be as free as when hearing it, so even a slight violation of the teachings will cause some to fall into the three evil paths (hell, hungry ghosts, and animals).
Question: How can we know this? Answer: It is like what is said in the 小相品 (Minor Marks Chapter), the light of the Buddha's minor marks shines upon the people in Avīci Hell (阿鼻地獄), etc., and because of this light, they are born in the Tuṣita Heaven (兜率天). Hearing the sound of emptiness, they obtain great merits such as ten eyes and ten ears. If they did not have great good roots from before, how could they obtain such great merits?
Question: Can these people temporarily (expediently) go to benefit sentient beings? Can they be regarded as regressed people? Answer: Since the teaching in the sound of emptiness says that the suffering of hell you are experiencing has no origin and no destination, but is only caused by your evil karma, why can't it be said to be regression?
Question: If it is indeed suffering caused by evil karma, and ordinary people experience the suffering of hell due to the karma they have created themselves, but because of the Buddha's great light, they are released from hell and obtain great merits, how can they be said to be regressed great beings? Answer: If that were the case, why are some people unable to escape suffering, and only a limited number of them can escape suffering? It must be that people with deep good roots, etc., are helping them to escape suffering.
Question: Like this, when regressed people, etc., dwell in lower positions and return to enter the One Vehicle, will there be people who are deluded by karma, etc.? Supposing that in the final fruit position of the Three Vehicles, those who reach Buddhahood, etc., are like this? Answer: This principle is indeed difficult to understand. However, the categories of teachings have subtle differences, and even if one has reached the ultimate in one's own sect, it is because one has not heard the One
乘教。始聞同故。隨位判並同有退不退也。
問。彼上果人既業煩惱盡。豈得有業煩惱為主以大悲助往惡趣乎。答。自宗雖盡有一乘障不斷。豈不往乎。
問。此一乘障前自宗所斷之惑耶。更有別耶。答。義不定。所障不同故別亦得。又前斷為。而此乘以者全不斷故。乃至亦得。惑法無自。隨處故。
問。前所得智此中障耶不耶。答。亦得障。亦得不障。何為雖彼宗智而不知一乘無障礙法故為障。復雖不知而順於一乘進故不障。可思。
問。何知三乘極為佛而還入一乘也。答。如法華經云。既至三車處方又索車故。佛乃與一車故。彼三車處即三乘果喻故。不可不爾也。
問。三乘大乘教中。盛明三凈土。諸眾生令為不退處。三乘行者等必至八地上者。定生他受用土。成佛者定在自受用土。豈至不退處而有退墮惡趣乎。答。自宗如問。然而望一乘普法法門不關何妨有退也。又彼教中雲。三賢十聖住果報。唯佛一人居凈土。何八地上定生凈土乎。十地下位唯在自異熟識所變果報土。然就增上緣故為凈土耳。斷惑亦爾。彼經云。至金剛三昧以無想信伏諸煩惱不斷。唯佛斷也。
問。若爾彼宗佛既在凈土。亦斷惑。何不入一乘乎。答。彼教中一乘隱於極處。故作如是說。若約教分齊。約
【現代漢語翻譯】 現代漢語譯本：
乘教。最初聽聞時相同，隨著所處位置不同而判別為相同或有退轉與不退轉。
問：那些上果位的人既然已經斷盡了業和煩惱，怎麼會有以業和煩惱為主，以大悲心輔助而前往惡趣的情況呢？ 答：就自宗而言，雖然斷盡了，但還有一乘的障礙沒有斷，難道不會前往惡趣嗎？
問：這個一乘的障礙是之前自宗所斷的迷惑嗎？還是有其他的？ 答：意義不確定。因為所障礙的不同，所以說是其他的也可以。而且之前斷的是「為」，而這個一乘所乘的則是完全沒有斷的，乃至也可以這樣說。迷惑之法沒有自性，隨處而變。
問：之前所得到的智慧，在這裡會成為障礙嗎？ 答：也可以成為障礙，也可以不成為障礙。為什麼呢？雖然是那個宗派的智慧，但因為不知道一乘的無障礙之法，所以成為障礙。又，即使不知道，但因為順應一乘而前進，所以不成為障礙。可以思考。
問：怎麼知道三乘的極致是成佛，最終還要進入一乘呢？ 答：如《法華經》所說：『既然到了三車的地方，又索要車子』，所以佛才給了一輛車。那三車的地方就是三乘果位的比喻，不可不這樣理解。
問：在三乘大乘的教義中，盛大地闡明了三凈土，讓眾生處於不退轉之地。三乘的修行者等必定到達八地以上的人，一定往生到他受用土，成佛的人一定在自受用土。難道到達不退轉之地還會退墮到惡趣嗎？ 答：就自宗而言，正如你所問。然而，從一乘普法法門的角度來看，不涉及退轉又有什麼妨礙呢？而且那個教義中說：『三賢十聖住在果報中，只有佛一人居住在凈土。』哪裡有八地以上的人一定往生凈土的說法呢？十地的下位只是在自異熟識所變的果報土中。然而，就增上緣而言，才說是凈土罷了。斷惑也是如此。那部經中說：『到達金剛三昧，以無想定信伏諸煩惱，但沒有斷，只有佛才能斷。』
問：如果這樣，那個宗派的佛既然在凈土，也斷了惑，為什麼不進入一乘呢？ 答：那個教義中，一乘隱藏在最深處，所以才這樣說。如果按照教義的分際來區分。 English version:
The teachings of the Vehicle. Initially, they are heard as the same, but they are distinguished as the same or as having regression and non-regression depending on the position.
Question: Since those in the upper fruits have exhausted their karma and afflictions, how can they have karma and afflictions as their basis, assisted by great compassion, to go to evil realms? Answer: Although they are exhausted in our own school, there is still the obstruction of the One Vehicle that has not been cut off. Wouldn't they go?
Question: Is this obstruction of the One Vehicle the delusion that was cut off by our own school before? Or is there something else? Answer: The meaning is uncertain. Because the obstructions are different, it can be said to be something else. Moreover, what was cut off before was 'for,' while what is ridden by this One Vehicle is completely uncut, and so on. The Dharma of delusion has no self-nature and changes everywhere.
Question: Is the wisdom gained before an obstruction here or not? Answer: It can be an obstruction, and it can also not be an obstruction. Why? Although it is the wisdom of that school, it is an obstruction because it does not know the unobstructed Dharma of the One Vehicle. Moreover, even if it does not know, it is not an obstruction because it advances in accordance with the One Vehicle. It is worth considering.
Question: How do we know that the ultimate of the Three Vehicles is Buddhahood, and that they still enter the One Vehicle? Answer: As the Lotus Sutra says: 'Since they have arrived at the place of the three carts, they ask for a cart again,' so the Buddha gave one cart. That place of the three carts is a metaphor for the fruits of the Three Vehicles, so it cannot be otherwise.
Question: In the teachings of the Three Vehicles and the Great Vehicle, the three Pure Lands are greatly elucidated, causing sentient beings to be in a state of non-regression. Those practitioners of the Three Vehicles, etc., who are sure to reach the eighth ground and above, are certain to be born in the Other-Enjoyment Land, and those who become Buddhas are certain to be in the Self-Enjoyment Land. How can there be regression to evil realms after reaching the state of non-regression? Answer: As you asked, according to our own school. However, from the perspective of the universal Dharma gate of the One Vehicle, what harm is there if it does not involve regression? Moreover, that teaching says: 'The Three Worthies and Ten Sages dwell in the fruits of retribution, only the Buddha dwells in the Pure Land.' Where is there a saying that those above the eighth ground are certain to be born in the Pure Land? The lower positions of the Ten Grounds are only in the fruit of retribution transformed by the self-Alaya consciousness. However, it is called a Pure Land because of the dominant condition. The cutting off of afflictions is also like this. That sutra says: 'Reaching the Vajra Samadhi, they subdue all afflictions with non-conceptual faith, but they are not cut off, only the Buddha can cut them off.'
Question: If so, since the Buddha of that school is in the Pure Land and has also cut off afflictions, why doesn't he enter the One Vehicle? Answer: In that teaching, the One Vehicle is hidden in the deepest place, so it is said in this way. If we distinguish according to the divisions of the teachings.
【English Translation】 Teachings of the Vehicle. Initially heard as the same, they are distinguished by position as being the same, or as having regression and non-regression. Question: Since those of the upper fruits have exhausted karma and afflictions, how can they have karma and afflictions as their basis, assisted by great compassion, to go to evil realms? Answer: Although exhausted in our own school, there is still the obstruction of the One Vehicle that has not been cut off. Wouldn't they go? Question: Is this obstruction of the One Vehicle the delusion that was cut off by our own school before? Or is there something else? Answer: The meaning is uncertain. Because the obstructions are different, it can be said to be something else. Moreover, what was cut off before was 'for,' while what is ridden by this One Vehicle is completely uncut, and so on. The Dharma of delusion has no self-nature and changes everywhere. Question: Is the wisdom gained before an obstruction here or not? Answer: It can be an obstruction, and it can also not be an obstruction. Why? Although it is the wisdom of that school, it is an obstruction because it does not know the unobstructed Dharma of the One Vehicle. Moreover, even if it does not know, it is not an obstruction because it advances in accordance with the One Vehicle. It is worth considering. Question: How do we know that the ultimate of the Three Vehicles is Buddhahood, and that they still enter the One Vehicle? Answer: As the Lotus Sutra says: 'Since they have arrived at the place of the three carts, they ask for a cart again,' so the Buddha gave one cart. That place of the three carts is a metaphor for the fruits of the Three Vehicles, so it cannot be otherwise. Question: In the teachings of the Three Vehicles and the Great Vehicle, the three Pure Lands are greatly elucidated, causing sentient beings to be in a state of non-regression. Those practitioners of the Three Vehicles, etc., who are sure to reach the eighth ground and above, are certain to be born in the Other-Enjoyment Land, and those who become Buddhas are certain to be in the Self-Enjoyment Land. How can there be regression to evil realms after reaching the state of non-regression? Answer: As you asked, according to our own school. However, from the perspective of the universal Dharma gate of the One Vehicle, what harm is there if it does not involve regression? Moreover, that teaching says: 'The Three Worthies and Ten Sages dwell in the fruits of retribution, only the Buddha dwells in the Pure Land.' Where is there a saying that those above the eighth ground are certain to be born in the Pure Land? The lower positions of the Ten Grounds are only in the fruit of retribution transformed by the self-Alaya consciousness. However, it is called a Pure Land because of the dominant condition. The cutting off of afflictions is also like this. That sutra says: 'Reaching the Vajra Samadhi, they subdue all afflictions with non-conceptual faith, but they are not cut off, only the Buddha can cut them off.' Question: If so, since the Buddha of that school is in the Pure Land and has also cut off afflictions, why doesn't he enter the One Vehicle? Answer: In that teaching, the One Vehicle is hidden in the deepest place, so it is said in this way. If we distinguish according to the divisions of the teachings.
行分齊者。彼佛亦有自報土。或復不永斷。以至三車處方便索故。
問。若爾生凈土得無生忍者。約何無生忍乎。答。不定。若生變化凈土人聞一乘。根熟聞一乘法人得一乘中真實無生忍。若乃在三乘分齊人得自宗定慧相應無生忍。以一乘望者相似無生忍也。餘二三等土亦爾。又三乘教所明凈土等者。此一乘教中世界海中攝。非十佛在十種凈土門攝。種種身等十種凈土但十佛在處。一切法之本原雖不別而非餘眾生分齊。竊欲現此義故。仁王經云。唯佛一人居凈土也。
問。若十種凈土但佛在不餘分齊者。與三乘教中自受用土有何差別乎。答。不似。何以故。三乘自受用土但成人所感。自識中因所生五塵等土最勝故。不餘所及。今一乘凈土雖但在佛在而非舍眾生業身等法。雖不捨而不同分齊。雖不同而即是其也。猶如夢所見等物唯覺心量。雖覺心量而不如夢計。雖不如夢計而不捨夢所見法。彼中道理應知。亦爾也。
問。若爾與終教中法性土何有別乎。答。彼亦不同。所以何者。彼教所明但修人所證。寂照照寂。能所平等一實如為佛土。非隨眾生妄識所生等種種法即為。其故唯自定慧等智所識之分齊。在此一乘中即其事法不壞。全攝為佛土故也。
問。經云。欲知至大有小相者。大因緣成大即
【現代漢語翻譯】 現代漢語譯本： 行分齊者（修行層次有差別的人）。彼佛亦有自報土（那些佛也有各自的報身所居的凈土）。或復不永斷（或者沒有永遠斷除），以至三車處方便索故（因為到達以三車為方便的處所的緣故）。
問：若爾生凈土得無生忍者（如果這樣，往生凈土獲得無生忍的人），約何無生忍乎（是依據哪種無生忍呢）？答：不定（不一定）。若生變化凈土人聞一乘（如果往生到變化凈土的人聽聞一乘佛法），根熟聞一乘法人得一乘中真實無生忍（根機成熟的人聽聞一乘佛法，就能獲得一乘佛法中真實的無生忍）。若乃在三乘分齊人得自宗定慧相應無生忍（如果是在三乘教法修行的人，得到的是與自己宗派的禪定智慧相應的無生忍）。以一乘望者相似無生忍也（從一乘的角度來看，這只是相似的無生忍）。餘二三等土亦爾（其餘二乘、三乘的凈土也是這樣）。又三乘教所明凈土等者（還有三乘教法所闡明的凈土等），此一乘教中世界海中攝（都被包含在一乘教法的世界海之中），非十佛在十種凈土門攝（不是十佛所居的十種凈土所能涵蓋的）。種種身等十種凈土但十佛在處（種種身等十種凈土只是十方諸佛所居住的地方），一切法之本原雖不別而非餘眾生分齊（一切法的本源雖然沒有差別，但不是其他眾生所能達到的境界）。竊欲現此義故（爲了稍微顯現這個道理），仁王經云（《仁王經》說）：唯佛一人居凈土也（只有佛才能真正居住在凈土之中）。
問：若十種凈土但佛在不餘分齊者（如果十種凈土只有佛才能居住，不是其他眾生所能達到的境界），與三乘教中自受用土有何差別乎（那麼與三乘教法中所說的自受用土有什麼差別呢）？答：不似（不一樣）。何以故（為什麼呢）？三乘自受用土但成人所感（三乘的自受用土只是修行成就的人所感得的），自識中因所生五塵等土最勝故（因為從自身意識中的因所產生的五塵等所形成的凈土最為殊勝），不餘所及（不是其他境界所能達到的）。今一乘凈土雖但在佛在而非舍眾生業身等法（現在一乘的凈土雖然只是佛所居住的地方，但並沒有捨棄眾生的業報之身等法），雖不捨而不同分齊（雖然沒有捨棄，但與佛的境界不同），雖不同而即是其也（雖然不同，但也就是那個境界）。猶如夢所見等物唯覺心量（就像夢中所見的事物只是覺悟之心的顯現），雖覺心量而不如夢計（雖然是覺悟之心的顯現，但又不同於夢中的執著），雖不如夢計而不捨夢所見法（雖然不同於夢中的執著，但並沒有捨棄夢中所見的事物）。彼中道理應知（其中的道理應該明白），亦爾也（也是這樣）。
問：若爾與終教中法性土何有別乎（如果這樣，那麼與終教中所說的法性土有什麼區別呢）？答：彼亦不同（那也不一樣）。所以何者（為什麼呢）？彼教所明但修人所證（終教所闡明的是隻有修行的人才能證得的境界），寂照照寂（寂靜與照了，照了與寂靜），能所平等一實如為佛土（能與所平等，唯一的真實如如就是佛土）。非隨眾生妄識所生等種種法即為（不是隨著眾生的虛妄意識所產生的種種法就是佛土）。其故唯自定慧等智所識之分齊（因此，那只是自己禪定智慧等所能認識的境界）。在此一乘中即其事法不壞（在一乘教法中，這些事相之法不會被破壞），全攝為佛土故也（全部被攝入佛土之中）。
問：經云（經中說）：欲知至大有小相者（想要知道至大之中有小的相），大因緣成大即（大的因緣成就大的境界，就是）
【English Translation】 English version: Those who have different levels of practice. Those Buddhas also have their own reward lands. Or they are not permanently severed, because they reach the place where the three vehicles are used as expedient means.
Question: If that is the case, regarding those who are born in the Pure Land and attain non-origination forbearance (anutpattika-dharma-kshanti), what kind of non-origination forbearance are they referring to? Answer: It is not fixed. If people born in the Transformation Pure Land hear the One Vehicle (Ekayana), those whose roots are mature and hear the Dharma of the One Vehicle attain true non-origination forbearance in the One Vehicle. If they are at the level of the Three Vehicles, they attain non-origination forbearance corresponding to the samadhi and wisdom of their own school. From the perspective of the One Vehicle, it is similar to non-origination forbearance. The same applies to the other Two Vehicles and Three Vehicles lands. Furthermore, the Pure Lands explained in the teachings of the Three Vehicles are included in the ocean of worlds in this One Vehicle teaching, and are not encompassed by the ten kinds of Pure Lands where the ten Buddhas reside. The ten kinds of Pure Lands, such as the various bodies, are only where the ten Buddhas reside. Although the origin of all dharmas is not different, it is not the realm of other sentient beings. To slightly reveal this meaning, the Renwang Sutra (The Humane King Sutra) says: 'Only the Buddha alone dwells in the Pure Land.'
Question: If the ten kinds of Pure Lands are only where the Buddhas reside and not the realm of others, what is the difference between them and the self-enjoyment land (svayam-bhumi) in the Three Vehicle teachings? Answer: They are not the same. Why? The self-enjoyment land of the Three Vehicles is only felt by those who have attained accomplishment, because the land formed by the five dusts (sense objects) and so on, produced from the causes in one's own consciousness, is the most supreme and cannot be reached by others. Now, although the Pure Land of the One Vehicle is only where the Buddha resides, it does not abandon the laws of sentient beings' karma bodies and so on. Although it does not abandon them, it is different in level. Although it is different, it is also that. It is like the things seen in a dream, which are only the measure of the awakened mind. Although they are the measure of the awakened mind, they are not like the calculations in the dream. Although they are not like the calculations in the dream, they do not abandon the laws seen in the dream. The principle in that should be understood. It is also like that.
Question: If that is the case, what is the difference between it and the Dharma-nature Land (Dharmata-bhumi) in the Complete Teaching? Answer: That is also different. Why? What that teaching explains is only what is realized by those who cultivate, stillness and illumination, illumination and stillness, the equality of subject and object, and the one reality as the Buddha Land. It is not that the various dharmas produced by the deluded consciousness of sentient beings and so on are it. Therefore, it is only the realm known by one's own wisdom such as samadhi and wisdom. In this One Vehicle, those phenomenal dharmas are not destroyed, but are entirely included as the Buddha Land.
Question: The sutra says: 'If you want to know that the greatest has the smallest aspect, the great cause and condition accomplishing the great is'
為小相耶不耶。答。得大因緣成即有小相。此大全小。因緣成故。
問。若爾因緣全別。云何即為其乎。答。以因緣別故。無關而非他故即為其。
問。若所成即是者。能成因緣亦爾。答。亦得即是。隨須無妨故。即中中自在。能成因緣既爾。所成之法亦爾。一切因緣法皆如是可知。
問。如夢中所見法。唯心量是者三教中唯識門中有何別乎。答。少不同。唯識門者雖所見法多。而唯一識作無外別法也。今所取者此心隨睡眠因緣。作種種法時是諸法皆因緣之法。無住無我法。故無自住。無不時所是之義。此義隨因緣無住。不隨作心故不同也。
問。此因緣無住即是所喻之緣起法。云何為能喻法乎。答。即是因緣非別喻然。而迷人此夢因緣法。隨分可解故。取喻諸因緣法耳。
問。一乘中三處迴向之義何為。答。謂迴向眾生菩提實際三處中無所迴向。是名為迴向。
問。既三處中向。云何無所向乎。答。菩薩起行中即為眾生故。又菩薩行無眾生不起故。眾生所與由此二義故。菩薩行古以眾生物非適今迴向。解如是義。即無能所二中入。名為迴向。又菩提回曏者。菩薩行從菩提生。為成菩提故。古以是菩提具無更所迴向處故。又菩薩行即如實法。為顯如實古以實際具。無別所迴向。
【現代漢語翻譯】 現代漢語譯本 問：小相耶（Xiǎo xiāng yé）（小小的表相）不是耶？答：得到大因緣成就，即有小相。此大全小，因緣成就的緣故。 問：如果這樣，因緣完全不同，如何能說是它呢？答：因為因緣不同，無關而非他，所以能說是它。 問：如果所成就是它本身，能成因緣也是這樣嗎？答：也可以說是它本身。隨順所需沒有妨礙的緣故，即在中自在。能成因緣既然如此，所成的法也是這樣。一切因緣法都可以這樣理解。 問：如夢中所見之法，唯是心量，這在三教中的唯識門（Wéishì mén）（唯識宗）中有什麼區別呢？答：稍有不同。唯識門認為，雖然所見之法很多，但唯一識所作，沒有外在的別法。現在所取的是，此心隨睡眠因緣，生起種種法時，這些法都是因緣之法，是無住無我的法，所以沒有自住，沒有不是時所的意義。此義隨因緣無住，不隨作心，所以不同。 問：此因緣無住，即是所比喻的緣起法，如何作為能比喻的法呢？答：即是因緣，並非別的比喻。然而迷惑的人對此夢中因緣法，隨分可以理解的緣故，取來比喻諸因緣法罷了。 問：一乘（Yīchéng）（唯一乘）中三處迴向（Sān chù huíxiàng）（三個地方的迴向）的意義是什麼？答：所謂迴向眾生（Huíxiàng zhòngshēng）（迴向給眾生）、菩提（Pútí）（覺悟）、實際（Shíjì）（真如實際）三處中，無所迴向，這叫做迴向。 問：既然向三處迴向，為什麼說無所向呢？答：菩薩發起修行，即是爲了眾生的緣故。而且菩薩的修行沒有眾生就不能生起。眾生所給予的，由此二義的緣故，菩薩的修行古來就以眾生為對象，並非只是這次迴向。理解這樣的意義，即在能所二者中進入，叫做迴向。又，菩提回向，菩薩的修行從菩提生起，爲了成就菩提的緣故，古來認為這菩提具足，沒有另外所迴向之處。又，菩薩的修行即是如實法（Rúshí fǎ）（真如之法），爲了顯現如實，古來認為實際具足，沒有另外所迴向。
【English Translation】 English version Question: Is it not a small characteristic (Xiǎo xiāng yé)? Answer: When great causal conditions are fulfilled, small characteristics arise. This is because the whole encompasses the small, due to the fulfillment of causal conditions. Question: If that's the case, and the causal conditions are completely different, how can it be said to be 'it'? Answer: Because the causal conditions are different, yet not unrelated and not other, it can be said to be 'it'. Question: If what is accomplished is itself, are the causal conditions that accomplish it also the same? Answer: They can also be said to be the same. Because there is no hindrance in accordance with what is needed, it is free in the midst of it. Since the causal conditions that accomplish are like this, the dharma that is accomplished is also like this. All conditioned dharmas can be understood in this way. Question: Like the dharmas seen in a dream, which are only the measure of the mind, what is the difference in the Consciousness-Only (Wéishì mén) school within the three teachings? Answer: There is a slight difference. The Consciousness-Only school believes that although there are many dharmas seen, they are all created by the one consciousness, without separate external dharmas. What is taken now is that when this mind, following the causal conditions of sleep, creates various dharmas, these dharmas are all conditioned dharmas, dharmas of no abiding and no self. Therefore, there is no self-abiding, and no meaning of 'not being the time or place'. This meaning abides nowhere following causal conditions, and does not follow the creating mind, so it is different. Question: This non-abiding of causal conditions is the dependent origination (Yuánqǐ fǎ) that is being exemplified. How can it be the dharma that exemplifies? Answer: It is the causal condition itself, not a separate metaphor. However, because confused people can understand this dream-like causal condition dharma to some extent, it is taken as a metaphor for all conditioned dharmas. Question: What is the meaning of the three places of dedication (Sān chù huíxiàng) in the One Vehicle (Yīchéng)? Answer: The so-called dedication to sentient beings (Huíxiàng zhòngshēng), Bodhi (Pútí), and Reality (Shíjì) in the three places, there is nothing to dedicate to. This is called dedication. Question: Since there is dedication to the three places, why is it said that there is nothing to dedicate to? Answer: Because when a Bodhisattva initiates practice, it is for the sake of sentient beings. Moreover, a Bodhisattva's practice cannot arise without sentient beings. What is given by sentient beings, for these two reasons, the Bodhisattva's practice has always been directed towards sentient beings, not just this time of dedication. Understanding this meaning, one enters into both the subject and object, which is called dedication. Furthermore, the dedication to Bodhi, the Bodhisattva's practice arises from Bodhi, for the sake of accomplishing Bodhi. It has been thought that this Bodhi is complete, and there is no other place to dedicate to. Also, the Bodhisattva's practice is the Dharma of Suchness (Rúshí fǎ), in order to reveal Suchness, it has been thought that Reality is complete, and there is no other place to dedicate to.
如是三義故。一切菩薩行無不爾。解如是名為迴向。此義深趣緣起中道理。三乘迴向者。有隨事別迴向之義。可知。
問。或有文云。菩薩發心。一切眾生已度以後成佛。或云。為欲度眾生故修行菩提。若未得菩提者不能度眾生故。菩薩言行相應。若如前者何故眾生未盡。而菩薩已成佛。若如後文。先成佛者云何與前相應行乎。答。此處實難解。然自所證之理智無障礙故隨機緣。教何有相違。謂眾生即菩薩故。菩薩成時無不成眾生故。永度眾生方成佛亦得。以菩薩即眾生故。菩薩永無成佛時亦得。菩薩眾生不亂故。先自成方能度眾生。自無德能度他者。無有是處故亦得。菩薩與眾生不相知故。菩薩非能度。眾生非所度亦得。如是四句遮過遣非顯德等中自在也。
問。菩薩代受眾生苦時中。眾生惡業為因。所生苦為自為果受耶。以眾生業所生苦令舍。以自業所感苦受。若如前者云何他作業自受。若如後者但受自苦不代眾生。答。並得。隨須處自在故。非如三乘教義。深可思也(云云)。
問。起信論以真如熏無明。無明熏真如。其相云何。答。不他故。不相知故。謂真如平等義。無明迷自。義非真如無無明。非無明無真如。是故互熏也。此義即顯事理明闇相即相融義。入無分別理也。
問。五
【現代漢語翻譯】 現代漢語譯本：像這樣有三重含義，所以一切菩薩的修行沒有不是這樣的。理解了這些就叫做迴向。這個意義深刻地蘊含著緣起中的道理。三乘的迴向，有隨順事物差別而回向的意義，可以理解。
問：或者有經文說，菩薩發心，一切眾生都度盡以後才成佛。或者說，爲了度眾生才修行菩提。如果未得到菩提就不能度眾生，所以菩薩的言行應該一致。如果像前一種說法，為什麼眾生還沒有度盡，而菩薩已經成佛了？如果像后一種說法，先成佛又怎麼與前面的說法相符呢？答：這裡確實難以理解。然而因為自己所證悟的理智沒有障礙，所以能隨機緣施教，哪裡會有互相違背的地方呢？意思是眾生即是菩薩，所以菩薩成佛時沒有不成全眾生的，永遠度化眾生才能成佛也是可以的，因為菩薩即是眾生。菩薩永遠沒有成佛的時候也是可以的，因為菩薩和眾生不相混淆。先成就自己才能度化眾生，自己沒有德行卻能度化他人，沒有這樣的道理，這也是可以的。菩薩與眾生互不相知，所以菩薩不是能度者，眾生也不是被度者，這也是可以的。像這樣四句，遮止過失，遣除錯誤，彰顯功德等等，都是自在的。
問：菩薩代替眾生承受痛苦的時候，眾生的惡業是因，所生的苦是自己為果報而承受呢？還是捨棄眾生的業所生的苦，而承受自己業所感召的苦呢？如果像前一種說法，為什麼他人造的業自己承受？如果像后一種說法，只是承受自己的苦，而不是代替眾生受苦。答：都可以。因為隨順需要而自在，不像三乘的教義那樣。要深入思考啊（等等）。
問：《起信論》說以真如熏習無明，無明熏習真如，它們的相狀是怎樣的？答：因為不相異，因為互不相知。意思是真如是平等的意義，無明是迷惑自己的意義。不是沒有真如就沒有無明，也不是沒有無明就沒有真如，所以是互相熏習。這個意義就顯現了事理明暗相互即是、相互融合的意義，進入沒有分別的道理。
問：五蘊（Skandha，構成個體存在的五種要素，即色、受、想、行、識）……
【English Translation】 English version: Because of these three meanings, all Bodhisattva practices are like this. Understanding this is called 'returning' (迴向, huíxiàng, dedicating merit). This meaning deeply implies the principle of dependent origination (緣起, yuánqǐ, the arising of phenomena in dependence on conditions). The 'returning' of the Three Vehicles (三乘, sānshèng, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) has the meaning of 'returning' according to the differences in things, which can be understood.
Question: Or there are texts saying, 'Bodhisattvas generate the aspiration for enlightenment (菩提心, pútíxīn, bodhicitta), and only after all sentient beings have been liberated do they attain Buddhahood.' Or it says, 'For the sake of liberating sentient beings, they cultivate Bodhi.' If one cannot liberate sentient beings without attaining Bodhi, then the Bodhisattva's words and actions should be consistent. If it is like the former statement, why have Bodhisattvas already attained Buddhahood when sentient beings have not been completely liberated? If it is like the latter statement, how does attaining Buddhahood first accord with the former statement? Answer: This is indeed difficult to understand. However, because the wisdom attained by oneself is without obstruction, teachings are given according to circumstances, so how can there be contradictions? It means that sentient beings are Bodhisattvas, so when Bodhisattvas attain Buddhahood, there is no sentient being that is not perfected. It is also possible to attain Buddhahood only after eternally liberating sentient beings, because Bodhisattvas are sentient beings. It is also possible that Bodhisattvas never attain Buddhahood, because Bodhisattvas and sentient beings are not confused. It is also possible to liberate sentient beings only after perfecting oneself first, because it is impossible for someone without virtue to liberate others. It is also possible that Bodhisattvas and sentient beings do not know each other, so Bodhisattvas are not the liberators and sentient beings are not the liberated. Like these four statements, they are free in negating faults, eliminating errors, and manifesting virtues, etc.
Question: When Bodhisattvas take on the suffering of sentient beings, is the suffering caused by the evil karma of sentient beings received as one's own karmic result? Or is the suffering caused by the karma of sentient beings abandoned, and one receives the suffering caused by one's own karma? If it is like the former statement, why does one receive the karma created by others? If it is like the latter statement, one only receives one's own suffering and does not take on the suffering of sentient beings. Answer: Both are possible. Because one is free to act according to needs, unlike the teachings of the Three Vehicles. It should be deeply contemplated (etc.).
Question: The Awakening of Faith in the Mahayana (起信論, Qǐxìn Lùn) says that True Suchness (真如, zhēnrú, tathātā)熏習(xūnxí, perfuming) ignorance (無明, wúmíng, avidyā), and ignorance熏習 True Suchness. What is their appearance? Answer: Because they are not different, because they do not know each other. It means that True Suchness is the meaning of equality, and ignorance is the meaning of being deluded about oneself. It is not that without True Suchness there is no ignorance, nor that without ignorance there is no True Suchness, so they熏習 each other. This meaning reveals the meaning of phenomena and principle, brightness and darkness being mutually identical and mutually融義(róngyì, interpenetrating), entering the principle of no-discrimination.
Question: The five Skandhas (五蘊, wǔyùn, the five aggregates that constitute individual existence, namely form, feeling, perception, volition, and consciousness)...
門論者等約自體緣起中。明圓明具德無礙自在義。與嚴師別教一乘普法有何別乎。答。此義難別。然少有方便。謂彼師等約相融離性自體門。明無凝自在義。非即約相事明如如無礙義故。在於同教分齊。此師等即約相明無障礙義故。當別教分齊耳。
問。如來藏自體中。明無礙自在即是熟教等義。何故為同教分齊乎。答。此師等不別教分齊故。一乘別教義在於藏相明也。此義但在於藏體。同一乘。是義故同教分齊耳。若約聖教臨機說分齊別者。其相炳別。何得不別。謂涅槃等約如來無二義門。臨根熟二乘等機說。說處時亦別。華嚴教者成道第二七日十世九世時中。約一中多多中一一即多多即一等一切事理等法界法門。臨普賢等一向大機說。機教既別其宗豈同乎。可準解也。疏云。九種阿含證十地為宗者。一者行教相對。謂一切言教為阿含。即能詮教此教所詮一切行德等為證。下論云如字藏義藏是也。二者位地相對。謂地前一切行德依教修故為阿含。地上一切行德教義等但依證位修行故皆名為證也。此下論地前異生眾為阿含凈。地上同生眾為證凈等也。三者修成相對者。地上諸地聞思修等方便行及地前加行。以所生自類報生識智別相可說為阿含。真無流證真如智等為證。以不可說相故。此即下論聞思修等可說。地
【現代漢語翻譯】 現代漢語譯本： 問：門論者等人依據自體緣起，闡明圓明具德、無礙自在的意義，這與賢首宗（註：華嚴宗的別稱）的別教一乘普法有什麼區別呢？ 答：這個意義很難區分。然而，略微有些方便之處。就是說，那些賢首宗的師父們依據相融離性的自體門，闡明無凝滯的自在意義，並非直接依據相事來闡明如如無礙的意義，因此屬於同教的範疇。而這些（指提問者一方的）師父們直接依據相來闡明無障礙的意義，因此應當屬於別教的範疇。 問：如來藏的自體中，闡明無礙自在，這明明就是熟教等的意義，為什麼說是同教的範疇呢？ 答：因為這些師父們沒有別教的分齊。一乘別教的意義在於藏相的闡明。這個意義僅僅在於藏體，同屬於一乘，因此是同教的範疇。如果依據聖教臨機說法的分齊來區分，那麼它們的差別就非常明顯，怎麼能說沒有區別呢？ 就是說，《涅槃經》等經典依據如來無二的意義，針對根機成熟的二乘等眾生說法，說法的處所和時間也不同。《華嚴經》的教義則是在佛陀成道后的第二個七日，在十世九世的時間中，依據一中有多、多中有一、一即是多、多即是一等一切事理等法界法門，針對普賢等一向大乘根機的眾生說法。根機和教法既然不同，它們的宗旨怎麼會相同呢？可以參照理解。疏中說，九種阿含以證十地為宗旨，一是行教相對，就是說一切言教都屬於阿含，即能詮之教，此教所詮的一切行德等為證。下論中說，如字藏義藏就是這個意思。二是位地相對，就是說地上之前的一切行德都依據教法修行，因此屬於阿含，地上的一切行德教義等都依據證位修行，因此都稱為證。下論中說，地上之前的異生眾為阿含凈，地上同生眾為證凈等。三是修成相對，地上諸地的聞思修等方便行以及地上之前的加行，以所生自類報生識智的差別相可以稱為阿含。真無流證真如智等為證，因為它們具有不可說的相。這就是下論中說的聞思修等可以被描述，地
【English Translation】 English version: Question: The followers of the 'Gate' treatises, etc., based on the self-nature origination, explain the meaning of perfect clarity, possessing virtues, unobstructed and free. What is the difference between this and the distinct teaching of the One Vehicle universal Dharma of the Worthy Head School (Note: another name for the Huayan School)? Answer: This meaning is difficult to distinguish. However, there is a slight convenience. That is to say, those masters of the Worthy Head School explain the meaning of unhindered freedom based on the self-nature gate of mutual fusion and separation, not directly based on phenomena to explain the unobstructed meaning of Suchness. Therefore, it belongs to the category of the common teaching. These (referring to the questioner's side) masters directly explain the meaning of unobstructedness based on phenomena, so it should belong to the category of the distinct teaching. Question: In the self-nature of the Tathagatagarbha (Note: the Womb of the Tathagata), the explanation of unobstructed freedom is clearly the meaning of the ripe teaching, etc. Why is it said to be the category of the common teaching? Answer: Because these masters do not have the distinction of the distinct teaching. The meaning of the One Vehicle distinct teaching lies in the explanation of the characteristics of the Garbha. This meaning only lies in the essence of the Garbha, belonging to the same One Vehicle, therefore it is the category of the common teaching. If we distinguish based on the occasion of the Holy Teaching's expedient teachings, then their differences are very obvious. How can we say there is no difference? That is to say, the Nirvana Sutra and other scriptures, based on the meaning of the non-duality of the Tathagata, teach beings of the Two Vehicles, etc., whose roots are ripe. The place and time of the teachings are also different. The teachings of the Huayan Sutra, on the other hand, are given in the second seven days after the Buddha's enlightenment, in the time of the ten ages and nine ages, based on the Dharma gates of the Dharmadhatu (Note: the realm of Dharma) such as one in many, many in one, one is many, many is one, and all phenomena and principles, to beings of the One Vehicle such as Samantabhadra (Note: Universal Worthy Bodhisattva) whose roots are always of the Great Vehicle. Since the roots and teachings are different, how can their tenets be the same? It can be understood by analogy. The commentary says that the nine types of Agamas (Note: early Buddhist texts) take the attainment of the ten bhumis (Note: ten stages of the Bodhisattva path) as their tenet. First, there is the relativity of practice and teaching, that is, all verbal teachings belong to the Agamas, which are the teachings that can be expressed, and all the virtues of practice, etc., that are expressed by these teachings are the attainment. The lower treatise says that the meaning of the word 'as' in 'Tathagatagarbha' is this. Second, there is the relativity of position and stage, that is, all the virtues of practice before the bhumis are cultivated according to the teachings, therefore they belong to the Agamas, and all the teachings and meanings of the virtues of practice, etc., on the bhumis are cultivated according to the position of attainment, therefore they are all called attainment. The lower treatise says that the impure beings before the bhumis are the pure Agamas, and the pure beings on the bhumis are the pure attainment, etc. Third, there is the relativity of cultivation and accomplishment. The expedient practices such as hearing, thinking, and cultivating on the bhumis, as well as the preliminary practices before the bhumis, can be called Agamas because of the different characteristics of the self-nature retribution-born consciousness and wisdom that are produced. The true non-outflow attainment of true Suchness wisdom, etc., is the attainment, because they have inexpressible characteristics. This is what the lower treatise says, that hearing, thinking, and cultivating can be described, and the bhumis
智離文不可說事也。四者真偽相對者。約真證智從前後方便說。彼智現示等為阿含。舍方便當真證智不可說為證。此下論義大不可說說大可說。說大者因成就。謂慈悲願力也。因漸漸成就大聞思修等也。教說修成熟大。謂觀修滿足等。言觀修者從前方便說。彼真證智除障自照之義。滿足修者從彼方便說。彼真證恒沙德具足現也。義大者舍詮談自證智。唯證智乃知。不可示說故。義大為證也。五者相實相對者。證以前方便際中顯現彼證相為阿含。即此舍現相入契實證為證。此下論如增上妙光明法門等。言增上妙法者證之。增前相故為增上。離相細體故為妙法也。光明法門者。阿含以能照顯彼證法故也。六者體德相對者。約離相真證中如自體明顯名為證。即此體隨順方便修能成諸德名為阿含。從彼教修行。行成德故。下論如金體莊嚴所況等也。七者體用相對者。彼前體德含為證。依彼證隨機緣所起教智用為阿含。如后得智中起教用等也。此下論如珠光等所況等也。八者自分勝進相對者。前體德用以自分所得名為證。上地所未得中明解為阿含。此下論贊金剛藏德中有證阿含二凈也。九者詮實相對者。無住大虛空為證。于虛空中所盡十地教義等諸法門。雖與虛空無異相。而非全無為阿含也。此下論虛空處鳥跡所況義等也。
【現代漢語翻譯】 現代漢語譯本 智離文不可說之事。四者，真偽相對而言。就真證智（Jnana，智慧）而言，是從前後的方便法門來說的。那智慧所顯現的等等是阿含（Agama，聖教）。捨棄方便法門，當真證智不可言說時，即為證（Adhigama，證悟）。此下所論的義理，大不可說，說大可說。說大可說，是因為因成就，即慈悲願力。因漸漸成就，如大聞思修等等。教說修成熟，如觀修滿足等等。所說的觀修，是從前方便法門來說的。那真證智具有去除障礙、自我照亮的意義。滿足修，是從那方便法門來說的。那真證恒沙之德具足顯現。義大，是捨棄詮釋，談論自證智。唯有證智才能知曉，不可指示言說，所以說義大為證。五者，相實相對而言。在證悟以前的方便階段中顯現的證悟之相，是阿含。即捨棄顯現之相，進入契合實證的狀態，即為證。此下所論，如增上妙光明法門等等。所說的增上妙法，是指證悟。因為增進以前的相，所以說是增上。遠離相的細微本體，所以說是妙法。光明法門，是因為阿含能夠照亮顯現那證悟之法。六者，體德相對而言。就遠離相的真證而言，如自體明顯，名為證。即此本體隨順方便修習，能夠成就諸德，名為阿含。從那教法修行，修行成就功德。下文所論，如金體莊嚴所比喻等等。七者，體用相對而言。那前述的體德包含為證。依靠那證悟，隨順機緣所生起的教智作用，為阿含。如后得智中生起教用等等。此下所論，如珠光等等所比喻等等。八者，自分勝進相對而言。前述的體德用，以自己所證得的，名為證。上地所未證得的，在此地明瞭理解，為阿含。此下所論贊嘆金剛藏德中，有證阿含二凈。九者，詮實相對而言。無住大虛空為證。于虛空中所包含的十地教義等諸法門，雖然與虛空沒有差異之相，但並非完全沒有，為阿含。此下所論，如虛空處鳥跡所比喻的意義等等。
【English Translation】 English version The wisdom that transcends language is unspeakable. The four aspects are relative to truth and falsehood. Regarding true realized wisdom (Jnana), it is discussed from the perspective of prior and subsequent expedient means. The manifestations of that wisdom, etc., are the Agamas (Agama, sacred teachings). Abandoning expedient means, when true realized wisdom is inexpressible, it is Adhigama (Adhigama, realization). The meaning discussed below is largely unspeakable, but speaking of the 'great' is speakable. Speaking of the 'great' is possible because the cause is accomplished, namely, compassion and vows. The cause gradually becomes accomplished, such as through great hearing, thinking, and cultivation, etc. The teachings, speaking, and cultivation mature, such as through the fulfillment of contemplation and cultivation, etc. The contemplation and cultivation mentioned are discussed from the perspective of prior expedient means. That true realized wisdom has the meaning of removing obstacles and self-illumination. Fulfilling cultivation is discussed from that expedient means. That true realized wisdom fully manifests the virtues of countless sands. The 'great' meaning is abandoning interpretation and discussing self-realized wisdom. Only realized wisdom can know, and it cannot be indicated or spoken, so it is said that the 'great' meaning is realization. Fifth, the relative aspects of appearance and reality. The appearance of realization manifested in the stage of expedient means before realization is the Agama. That is, abandoning the manifested appearance and entering into a state of accordance with true realization is realization. The discussion below is like the Dharma gate of supremely wonderful light, etc. The 'supremely wonderful Dharma' refers to realization. Because it enhances the previous appearance, it is called 'supreme enhancement.' Because it is the subtle essence that transcends appearance, it is called 'wonderful Dharma.' The 'light Dharma gate' is because the Agamas can illuminate and manifest that Dharma of realization. Sixth, the relative aspects of essence and virtue. Regarding true realization that transcends appearance, such as the clear manifestation of the self-essence, it is called realization. That is, this essence, in accordance with expedient cultivation, can accomplish all virtues, and is called the Agama. From that teaching, practice, and cultivation, the practice accomplishes merit. The discussion below is like the analogy of golden ornaments, etc. Seventh, the relative aspects of essence and function. The aforementioned essence and virtue are included as realization. Relying on that realization, the function of teaching wisdom that arises according to the circumstances is the Agama. Such as the arising of teaching function in subsequent wisdom, etc. The discussion below is like the analogy of pearl light, etc. Eighth, the relative aspects of self-attainment and progressive advancement. The aforementioned essence, virtue, and function, based on what one has attained oneself, is called realization. What has not been attained in the higher grounds, but is clearly understood in this ground, is the Agama. The discussion below praises the virtues of Vajragarbha (Vajragarbha, the Diamond Womb), in which there are two purities of realization and Agama. Ninth, the relative aspects of expression and reality. Non-abiding great emptiness is realization. The Dharma gates such as the teachings of the ten grounds contained within emptiness, although they have no different appearance from emptiness, are not completely non-existent, and are the Agamas. The discussion below is like the meaning of the analogy of bird tracks in emptiness, etc.
問。是但約十地耶。通地前耶。答。說十地即盡前位攝。以六相說十入故。可知也。
問。乃不知其相何乎。答。約十地者。加分中根本入本分中愿善決定。說分中發菩提心即是。是約實為論。然而法門作不同。加分中十入合體相說。本分中開體相。六決定為十地體。即是體中有總別相等。說十地名為相。說分中但約相門廣現行德相。不同如是。然即其相門中十十句等總別相等說者。為欲顯示其諸行德即是緣起無障礙普法行德。然即是相無非體。體無非相。可知也。
問。何故十入合體相說乎。答。經云。一切菩薩不思議諸佛法門說令入智慧地故。諸佛法門者。佛證智大虛空也。智慧地者。十地智。入者即是十地智入于佛智虛空。若已入者即是一味無別體明入。是故約一味入說十入為別以示現。若體門以十入全體。若以相者十入全相。若總別者九入全總根本入。根本入全九入故。非謂根本入體九入相也。是故體相合說也。本分中如是十入開體門為六決定。前相門為十地名也。
問。何故十地名為相乎。答。對十障施設十地行德分別可見之相說故為相。彼證體中無障可對故自在無礙。諸行德具足非情可見故非相也。
問。依位示現。普法中地前解行等中已滿顯示。何用十地中復顯乎。答。
【現代漢語翻譯】 現代漢語譯本：
問：只是關於十地嗎？還是包括地前呢？
答：說十地就包含了之前的位次。因為用六相來說明十入的緣故，可以知道。
問：那麼不知道它的相是什麼呢？
答：關於十地來說，加行位中，根本入是本分中的愿和善的決定。勝解行位中，發起菩提心就是。這是從實體的角度來論述。然而法門的運作方式不同。加行位中，十入合起來以體相來說明。本分位中，分開體相。六決定是十地的體，也就是體中有總相和別相等。說十地是名為相。勝解行位中，只是從相門廣泛地顯現現行的功德之相。不像這樣。然而就在這相門中，用十十句等總相和別相等來說明，是爲了顯示其諸行功德就是緣起無障礙的普法行功德。然而就是相沒有不是體的，體沒有不是相的，可以知道。
問：為什麼十入合起來以體相來說明呢？
答：經中說：『一切菩薩以不可思議的諸佛法門來說明，令其進入智慧地。』諸佛法門，是佛證悟的智慧大虛空。智慧地，是十地的智慧。入，就是十地的智慧進入于佛智虛空。如果已經進入，就是一味而沒有差別的體性明入。所以用一味入來說明十入的差別以示現。如果是體門，就以十入的全體為體。如果是相，就以十入的全相為相。如果是總別，就以九入的全總和根本入。根本入包含全部的九入。不是說根本入是體，九入是相。所以體相合起來說明。本分位中，像這樣十入分開體門為六決定。之前的相門是十地的名稱。
問：為什麼十地名為相呢？
答：因為針對十障而施設十地的行德，分別可見的相來說明，所以稱為相。那證悟的體性中沒有障礙可以針對，所以自在無礙。諸行功德具足，不是有情可以見到的，所以不是相。
問：依據位次示現，普法中地前的解行等中已經圓滿顯示，為什麼要在十地中再次顯示呢？
答：
【English Translation】 English version:
Question: Is it only about the Ten Grounds (Dasa-bhumi) or does it include the stages before the Grounds?
Answer: Speaking of the Ten Grounds includes all the previous stages. This can be understood because the Ten Entrances (Dasa-pravesa) are explained using the Six Aspects (Sad-laksana).
Question: Then, what is its aspect (laksana)?
Answer: Regarding the Ten Grounds, in the Stage of Application (Prayoga-marga), the Fundamental Entrance (Mula-pravesa) is the determination of vows and goodness in its essential aspect. In the Stage of Understanding (Adhimukti-marga), the arising of Bodhicitta (mind of enlightenment) is it. This is discussed from the perspective of reality. However, the operation of the Dharma gates (Dharma-paryaya) is different. In the Stage of Application, the Ten Entrances are combined to explain the aspect of the essence. In the essential aspect, the essence and aspect are separated. The Six Determinations (Sad-vyavasthana) are the essence of the Ten Grounds, which means that within the essence, there are general and specific aspects, and so on. Speaking of the Ten Grounds is called the aspect. In the Stage of Understanding, only the aspect of the Dharma gate is used to extensively manifest the aspects of the current virtues. It is not like this. However, within this aspect of the Dharma gate, the general and specific aspects, such as the ten-ten phrases, are used to explain that the virtues of all practices are the virtues of the universally applicable Dharma practices that arise from dependent origination without obstruction. However, the aspect is not different from the essence, and the essence is not different from the aspect. This can be understood.
Question: Why are the Ten Entrances combined to explain the aspect of the essence?
Answer: The Sutra says: 'All Bodhisattvas explain the inconceivable Dharma gates of all Buddhas to lead them into the Ground of Wisdom (Jnana-bhumi).' The Dharma gates of all Buddhas are the great void of the wisdom of the Buddhas' enlightenment. The Ground of Wisdom is the wisdom of the Ten Grounds. 'Entering' means that the wisdom of the Ten Grounds enters the void of the Buddhas' wisdom. If one has already entered, it is a single flavor without any difference, a clear entry. Therefore, the differences of the Ten Entrances are explained using the single flavor of entry to demonstrate. If it is the essence gate, the entire Ten Entrances are the essence. If it is the aspect, the entire Ten Entrances are the aspect. If it is the general and specific, the entire nine entrances are the general and the Fundamental Entrance. The Fundamental Entrance contains all nine entrances. It is not that the Fundamental Entrance is the essence and the nine entrances are the aspect. Therefore, the essence and aspect are combined to explain. In the essential aspect, the Ten Entrances are separated into the Six Determinations. The previous aspect gate is the name of the Ten Grounds.
Question: Why are the Ten Grounds called aspects?
Answer: Because the virtues of the practices of the Ten Grounds are established in response to the Ten Obstructions (Dasa-avarana), and the aspects that can be distinguished are explained, they are called aspects. In that enlightened essence, there are no obstructions to counter, so it is free and unobstructed. The virtues of all practices are complete and cannot be seen by sentient beings, so they are not aspects.
Question: According to the stages shown, the understanding and practice before the Grounds in the Universal Dharma have already been fully displayed. Why is it shown again in the Ten Grounds?
Answer:
雖所顯普法隨位無殘現。而隨位增勝門別非無。謂前舉隨分顯滿。約初發心一念等顯滿故。今十地中舉滿現隨分。謂舉佛證智虛空以說十盡故。法門不同也。
問。約所顯法雖隨位全現。而約行人進修得證者。解行時劣。證時勝之義為有耶不耶。答。隨行位言此義不無。然而果證時前劣無異證勝法。以前劣自勝名為證故。若證時至有前劣者。非為劣勝故。又非劣位動。無劣無勝故。是故不動勝劣位。即是無二。不移無二即是二也。緣起無住法法爾故也。
問。請分經云。解脫月菩薩贊諸眾以請中。此眾有阿含行五證凈四。證凈四中乃至第十地位。得證不隨他教凈等。既得證十地者何用亦說十地請乎。答。有二義。又一義其所得十地約前解行門所得證十地以贊。今所請十地約證門十地以請說。又一義既請言中雲為十力凈心。論釋曰。已入證者令得佛十力。未證入者令入證。故明知已得十地人。欲為成佛故請也。
問。若爾者但請說佛地。何故請說十地乎。答。十地即佛智慧無十地以外佛地。然佛地即為果故。故不可說。十地因行故。可說示故。請說十地。不請說佛地也。
問。若爾既得十地。已因即滿。即入佛果。何用請十地乎。答。欲為現示十地無盡故。初地中十地。二地中十地。乃至第十
【現代漢語翻譯】 現代漢語譯本：雖然所顯現的普法隨著位階無有殘缺地顯現，但隨著位階增勝，法門上的差別並非沒有。前面所說的隨分顯現和圓滿顯現，是就初發心一念等情況下的顯現和圓滿而言。現在在十地中，舉出圓滿顯現中的隨分，即舉出佛的證智虛空來說明十種窮盡的道理，所以法門是不同的。
問：就所顯現的法而言，雖然隨著位階全部顯現，但就修行人進修證得而言，解悟和修行時比較差，證悟時比較殊勝，這種說法有還是沒有呢？答：就修行位階而言，這種說法並非沒有。然而，在果位證悟時，之前的差劣與證悟的殊勝法並沒有不同，因為之前的差劣通過自身勝進才稱為證悟。如果證悟時還有之前的差劣，那就不是殊勝的證悟了。而且，不是在差劣的位階上動搖，因為沒有差劣也沒有殊勝。所以，不動搖殊勝和差劣的位階，就是無二。不移動無二，就是二。這是緣起無住的法爾如是。
問：《請分經》中說，解脫月菩薩讚歎諸大眾以請法，此大眾中有阿含行者、五種證凈者，以及四種證凈者，乃至第十地菩薩，他們所得的證悟是不隨他教的清凈等。既然已經證得十地，為什麼還要請說十地呢？答：有兩個原因。一個原因是，他們所證得的十地是就之前的解悟和修行門所得的證悟十地來讚歎的，而現在所請說的十地是就證悟門中的十地來請說的。另一個原因是，既然請法言語中說『爲了十力凈心』，論釋說『已入證悟者令得佛的十力，未入證悟者令入證悟』，所以明確知道已得十地的人，是爲了成就佛果而請法的。
問：如果這樣，那隻請說佛地就好了，為什麼還要請說十地呢？答：十地就是佛的智慧，沒有十地以外的佛地。然而，佛地是果位，所以不可說。十地是因行，所以可以開示，因此請說十地，而不請說佛地。
問：如果這樣，既然已經證得十地，因行已經圓滿，就應該進入佛果，為什麼還要請說十地呢？答：是爲了現示十地是無盡的。初地中有十地，二地中有十地，乃至第十地中也有十地。
【English Translation】 English version: Although the universally applicable Dharma that is manifested appears completely without deficiency according to each position (bhumi), the distinctions in the gateways of Dharma due to the increasing excellence of each position are not absent. The previously mentioned partial and complete manifestations refer to the manifestations and completeness in the initial moment of aspiration, etc. Now, in the Ten Bhumis, the partial aspect within the complete manifestation is highlighted, that is, the emptiness of the Buddha's wisdom of realization is used to explain the ten exhaustions. Therefore, the Dharma gates are different.
Question: Regarding the Dharma that is manifested, although it appears fully according to each position, is it true or not that the practitioner's understanding and practice are inferior during the stages of learning and practice, while the realization is superior during the stage of attainment? Answer: Regarding the stages of practice, this is not absent. However, at the time of fruition and realization, the previous inferiority is not different from the superior Dharma of realization, because the previous inferiority is called realization through self-improvement. If there is still previous inferiority at the time of realization, then it is not a superior realization. Moreover, it is not wavering in an inferior position, because there is neither inferiority nor superiority. Therefore, not moving the positions of superiority and inferiority is non-duality. Not moving non-duality is duality. This is because of the Dharma-nature of dependent origination and non-abiding.
Question: In the 'Requesting Division Sutra', it says that Bodhisattva 解脫月 (G脫月, Liberation Moon) praised the assembly to request the Dharma. In this assembly, there are 阿含 (Āhán, Agama) practitioners, those with the five kinds of pure proofs, and those with the four kinds of pure proofs, up to the Bodhisattvas of the Tenth Bhumi. Their attainment is the purity that does not follow the teachings of others, etc. Since they have already attained the Tenth Bhumi, why is it still necessary to request the teaching of the Ten Bhumis? Answer: There are two reasons. One reason is that the Ten Bhumis they have attained are praised in terms of the Ten Bhumis of realization attained through the previous gateways of understanding and practice, while the Ten Bhumis that are now being requested are requested in terms of the Ten Bhumis in the gateway of realization. Another reason is that since the request mentions 'for the pure mind of the Ten Powers', the commentary says, 'Those who have already entered realization are enabled to attain the Ten Powers of the Buddha, and those who have not yet entered realization are enabled to enter realization.' Therefore, it is clear that those who have already attained the Tenth Bhumi are requesting the Dharma in order to achieve Buddhahood.
Question: If that is the case, then one should only request the Buddha Bhumi. Why request the Ten Bhumis? Answer: The Ten Bhumis are the wisdom of the Buddha, and there is no Buddha Bhumi outside the Ten Bhumis. However, the Buddha Bhumi is the fruition, so it cannot be spoken of. The Ten Bhumis are the cause and practice, so they can be shown and taught. Therefore, the Ten Bhumis are requested, but the Buddha Bhumi is not requested.
Question: If that is the case, since one has already attained the Tenth Bhumi, the cause and practice are already complete, and one should enter the Buddha fruit. Why request the Ten Bhumis? Answer: It is to show that the Ten Bhumis are endless. In the First Bhumi, there are Ten Bhumis; in the Second Bhumi, there are Ten Bhumis; and so on, up to the Tenth Bhumi.
地中十地無盡。無盡十地雖得下地十地。而未得上地十地故請說。何有妨乎。
問。若十地無盡者即無十地滿時。即無成佛時。何以為成佛故請說十地乎。答修如無盡十地已入無盡佛地。何有妨也。
問。十地論通四果有何別耶。答。一者調柔果者約行以說。謂由自地離障故。自行之行離強健故。名為調柔果。二者發趣果者。有初地時中。能解於十地所行諸事。約聞思慧說也。三者攝報果者。由得初地等故。能得勝自在報。依此報能修自他利利之義。四者愿智果者。由自地諸行熟故即入證自體無住實。相成行用與體無異之義也。是故諸地中愿智果。雖增勝而無別增。即是雖去而不動。調柔等果雖不動而去之義。
問。今所說之諸地。地每各各有所作之障所行之行所得之果等不同。即此依行位等示現普法無障礙之法。是故普法中行者。即依此法而為修行耶。為此別耶。答。即依此法門以修行也。
問。若爾者雖不同所依行位。而亦不壞其法門。即為普法無障礙果行修行矣。一位一切位。一行一切行。一斷一切斷。一得一切得故。修德數斷惑數皆同齊。何故亦云普法中解行移返一切識分別。自此以去無分別心中修功德乎。答。實皆同齊。然而未得一法門時中。全迷不知自是本不迷。已得一分無生
【現代漢語翻譯】 現代漢語譯本： 問：地前十地是無盡的。無盡的十地雖然得到了下地十地的功德，但還沒有得到上地十地的功德，所以請您解說，這有什麼妨礙呢？ 問：如果十地是無盡的，那就沒有十地圓滿的時候，也就沒有成佛的時候。為什麼還要解說十地呢？是爲了成佛的緣故嗎？答：修習如同無盡的十地之後，就進入了無盡的佛地，這有什麼妨礙呢？ 問：十地論通達四果，有什麼區別呢？答：一者，調柔果，是就修行來說的。意思是說，由於從自身所處的地離了障礙，自身所修的行遠離了強硬，所以叫做調柔果。二者，發趣果，在初地的時候，能夠理解十地所行的各種事情，是就聽聞和思慧來說的。三者，攝報果，由於得到了初地等等的功德，能夠得到殊勝自在的果報。依靠這個果報，能夠修習自利利他的意義。四者，愿智果，由於自身所處的地上的各種修行成熟了，就進入了證自體無住實相，成就行用與體無異的意義。因此，在各個地中，愿智果雖然更加殊勝，但沒有別的增加。也就是雖然去了，但沒有動。調柔等果雖然沒有動，但有去的意思。 問：現在所說的各個地，每個地各自有所要做的障礙，所要修行的行，所要得到的果等等都不同。就是這樣依據行位等等來示現普法無障礙的法。因此，在普法中修行的人，就是依據這個法來進行修行嗎？還是有別的法？答：就是依據這個法門來進行修行。 問：如果是這樣，即使所依據的行位不同，也不會破壞這個法門。也就是普法無障礙的果行修行了。一位就是一切位，一行就是一切行，一斷就是一切斷，一得就是一切得。修德的數量，斷惑的數量都相同。為什麼還說在普法中，解行會轉移返回一切識分別，從此以後在沒有分別心中修功德呢？答：實際上都是相同的。然而在沒有得到一個法門的時候，完全迷惑不知道自己本來就不迷惑。已經得到了一分的無生。
【English Translation】 English version: Question: The ten Bhumis (grounds or stages of a Bodhisattva's path) before the Bhumi of Buddhahood are endless. Although the endless ten Bhumis have attained the merits of the lower Bhumis, they have not yet attained the merits of the higher Bhumis, so please explain, what is the hindrance? Question: If the ten Bhumis are endless, then there is no time when the ten Bhumis are complete, and therefore no time for attaining Buddhahood. Why then explain the ten Bhumis? Is it for the sake of attaining Buddhahood? Answer: After cultivating the endless ten Bhumis, one enters the endless Buddha Bhumi, what hindrance is there? Question: The Dashabhumika Sutra (Treatise on the Ten Bhumis) penetrates the Four Fruits (Sotapanna, Sakadagami, Anagami, Arhat), what are the differences? Answer: First, the Fruit of Subduing (Taruna-phala), is spoken of in terms of practice. It means that because one is free from obstacles in one's own Bhumi, and one's own practice is free from rigidity, it is called the Fruit of Subduing. Second, the Fruit of Aspiration (Prativedha-phala), is that in the first Bhumi, one can understand all the things done in the ten Bhumis, which is spoken of in terms of hearing, thinking, and wisdom. Third, the Fruit of Retribution (Parinispatti-phala), is that because one has attained the merits of the first Bhumi, etc., one can obtain the reward of supreme freedom. Relying on this reward, one can cultivate the meaning of benefiting oneself and others. Fourth, the Fruit of Wish-Wisdom (Pranidhana-jnana-phala), is that because the various practices in one's own Bhumi are mature, one enters the realization of the self-nature of non-abiding reality, and achieves the meaning of the function of practice being no different from the essence. Therefore, in each Bhumi, although the Fruit of Wish-Wisdom is more supreme, there is no other increase. That is, although it goes, it does not move. The Fruit of Subduing, etc., although it does not move, has the meaning of going. Question: The various Bhumis that are now being spoken of, each Bhumi has its own obstacles to be overcome, practices to be cultivated, fruits to be attained, etc. It is in this way that the unobstructed Dharma of Universal Dharma is shown based on the stages of practice, etc. Therefore, do practitioners in Universal Dharma practice according to this Dharma, or is there another Dharma? Answer: They practice according to this Dharma gate. Question: If that is the case, even if the stages of practice relied upon are different, the Dharma gate will not be destroyed. That is, the practice of the Fruit of Universal Dharma without obstruction. One stage is all stages, one practice is all practices, one severance is all severances, one attainment is all attainments. The number of cultivated virtues and the number of severed delusions are all the same. Why is it also said that in Universal Dharma, understanding and practice will transfer back all consciousness and discrimination, and from then on, one will cultivate merits in a mind without discrimination? Answer: In reality, they are all the same. However, when one has not yet attained one Dharma gate, one is completely confused and does not know that one is originally not confused. One has already attained a portion of non-origination.
忍以去。全知自不迷。又知普法始終一相。此知時中無後際迷不所斷。亦無不所修德故。更無復所修斷之法。而法門不得故亦不盡修。是故此以去所如是無分別心中。入法流具諸功德。修修無盡而不動初門。不動初門而唸唸斷修增。修增修斷而不修斷。以本無不修斷故。故第八地中雲。證實性不成佛。以修功德成佛。然莫舍此忍門也。忍門。謂。自體本來空寂滅忍。不動此忍修諸功德。雖修功德而不動寂滅忍。是故無邊增修而毛毫不增。如是方實增亦實不增。實不增故立愿智果。實增故說調柔等果。此四果雖十地中方說而蓋十地。即信解行迴向矣。彼即此。此即彼乎。可思也。
問。此言增不增之相如何乎。答。經論中如所喻也。諸虛空中畫跡等事也。得一相無二故無增減之義。即是為愿智果行體。若能畫入言即其畫有增微之義。即是調柔果等行用雖對體用而不有二法。雖無二法而非一法。一切諸行皆如是知。可思也。
問。約九世十世法。得攝諸法盡耶不耶。答。約此門盡不盡之義具足。以盡門盡以不盡門。不盡同體異體等門。可知得且約一人相續以作九世等者。過去中畜生。現在中人。未來中作佛如是三世。明難品云。一切眾生心普在三世中。又云。一念無量劫等中。過去中有三。謂一者過去過去。
【現代漢語翻譯】 現代漢語譯本： 以忍辱離開（煩惱）。全知者自然不會迷惑。又知曉普遍之法從始至終都是同一相狀。這種知曉的狀態中，沒有後續的迷惑需要斷除，也沒有不需修習的功德。因此，不再有需要修習和斷除的法。因為法門不可得，所以也不會窮盡地修習。因此，以這種離開（煩惱）的方式，在無分別心中，進入法流，具備各種功德。修習無盡，卻不離開最初的門徑。不離開最初的門徑，卻唸唸不斷地增長修習。增長修習，斷除煩惱，卻又好像沒有斷除，因為本來就沒有什麼需要斷除的。所以第八地中說：『證實性不能成佛，要以修習功德才能成佛。』然而不要捨棄這個忍辱之門。忍辱之門，指的是自體本來空寂滅的忍。不離開這種忍，修習各種功德。雖然修習功德，卻不離開寂滅忍。因此，無邊地增長修習，卻好像沒有絲毫的增長。像這樣，才是真正地增長，也才是真正地沒有增長。真正地沒有增長，所以立下愿智果。真正地增長，所以說調柔等果。這四種果位雖然在十地中才說，但實際上涵蓋了十地，也就是信、解、行、迴向。那個就是這個，這個就是那個嗎？可以思考一下。
問：所說的增長與不增長的相狀是怎樣的呢？ 答：經論中有所比喻，就像虛空中繪畫的痕跡等事物。得到一相，沒有二相，所以沒有增減的意義，這就是愿智果的行體。如果能將畫融入言語，那麼這畫就有增微的意義，這就是調柔果等的行用。雖然是對體和用，但不是兩種法。雖然沒有兩種法，但也不是一種法。一切諸行都應該這樣理解，可以思考一下。
問：用九世、十世法，能夠涵蓋一切法嗎？ 答：用這個法門，涵蓋與不涵蓋的意義都具備。用涵蓋的法門來涵蓋，用不涵蓋的法門來不涵蓋，同體、異體等法門，可以知道。暫且用一個人的相續來作為九世等。過去中有畜生，現在中是人，未來中作佛，像這樣是三世。《明難品》中說：『一切眾生的心普遍存在於三世中。』又說：『一念無量劫等中。』過去中有三種，一是過去中的過去。
【English Translation】 English version: Endure to leave (afflictions). The all-knowing one will naturally not be confused. Furthermore, know that the universal Dharma is the same aspect from beginning to end. In this state of knowing, there is no subsequent confusion to be cut off, nor are there any merits that do not need to be cultivated. Therefore, there are no more Dharmas to be cultivated and cut off. Because the Dharma gate is unattainable, it will not be exhaustively cultivated. Therefore, in this way of leaving (afflictions), in a non-discriminating mind, enter the Dharma stream and possess all kinds of merits. Cultivate endlessly, yet do not leave the initial gate. Without leaving the initial gate, yet constantly increasing cultivation in every thought. Increasing cultivation, cutting off afflictions, yet it seems as if nothing has been cut off, because there is originally nothing that needs to be cut off. Therefore, it is said in the eighth ground: 'Realizing the true nature does not lead to Buddhahood; one must cultivate merits to attain Buddhahood.' However, do not abandon this gate of endurance. The gate of endurance refers to the endurance of the self-nature being originally empty and quiescent. Without leaving this endurance, cultivate various merits. Although cultivating merits, do not leave the quiescent endurance. Therefore, endlessly increasing cultivation, yet it seems as if there is no increase at all. Like this, it is truly increasing, and it is truly not increasing. Because it is truly not increasing, the Vow-Wisdom Fruit is established. Because it is truly increasing, the fruits of gentleness, etc., are spoken of. Although these four fruits are only spoken of in the ten grounds, they actually encompass the ten grounds, which are faith, understanding, practice, and dedication. Is that this, and is this that? It is worth contemplating.
Question: What is the aspect of the so-called increase and non-increase? Answer: As exemplified in the sutras and treatises, like the traces of paintings in the empty sky and other things. Obtaining one aspect, without two aspects, therefore there is no meaning of increase or decrease, which is the acting body of the Vow-Wisdom Fruit. If one can integrate the painting into speech, then the painting has the meaning of increase and subtlety, which is the function of the Gentle Fruit, etc. Although they are related to the body and function, they are not two Dharmas. Although there are not two Dharmas, they are not one Dharma. All practices should be understood in this way; it is worth contemplating.
Question: Can the Nine Worlds and Ten Worlds Dharma encompass all Dharmas? Answer: Using this Dharma gate, the meaning of encompassing and not encompassing is fully present. Use the encompassing Dharma gate to encompass, and use the non-encompassing Dharma gate to not encompass. The Dharma gates of same entity, different entity, etc., can be known. For now, let's use the continuum of one person as the Nine Worlds, etc. In the past, there were animals; in the present, there are humans; in the future, there will be Buddhas. Like this, there are three worlds. It is said in the 'Chapter on Difficult Questions': 'The minds of all sentient beings universally exist in the three worlds.' It is also said: 'In one thought, countless kalpas, etc.' In the past, there are three types: one is the past of the past.
謂即自當體是畜生。二者過去現在。謂即其畜生。是現在人。三者過去未來。謂即其畜生。是未來佛。此為過去三世也。約現在有三。謂一者現在過去。謂即現在人。是過去畜生。二者現在現在。謂即是人自當時人。三者現在未來。謂即現在人是未來佛。此現在三世也。約未來世有三。謂一者未來未來。謂即其未來佛自當時佛。二者未來現在。謂即其佛是現在人。三者未來過去。謂即其佛是過去畜生。此未來三世也。如是九世法即是一念。故為第十世。合總別為十世。此即約即門而說也。經第三十四卷普賢行品云。過去是未來。未來是過去。現在是去來。菩薩悉了知。又偈云。三世即一念說也。中門準可知也。若一相續一切相續亦爾。如一法一切法亦爾。一切即一故。人法相即故。
問。現在吾身成未來世佛者。彼佛化今吾身令修行耶不耶。答。化令修行也。
問。彼佛今日吾以修行得。云何能化今吾令修行乎。答。彼佛不化者今吾身不得作佛故。彼佛化。方吾能修行成彼佛。
問。此義何為也。答。若約緣起道理者。非彼佛即無今吾。非今吾即無彼佛。故知爾也。如對今乃至盡過去際亦爾。
問。未來佛即過去等者。為成佛時即昔成之義耶不耶。答。是也。
問。若爾但自是。何用
【現代漢語翻譯】 現代漢語譯本 所謂『即』，就其自身本體而言，就是畜生。第一種情況是過去和現在，指的是現在的畜生。第二種情況是過去和未來，指的是現在的畜生，將來會成佛。第三種情況是過去的三世，指的是現在的畜生，將來會成佛。這是從過去的角度說的三世。 從現在的角度有三種情況。第一種是現在和過去，指的是現在的人，過去是畜生。第二種是現在和現在，指的是現在的人就是現在的人。第三種是現在和未來，指的是現在的人將來會成佛。這是從現在的角度說的三世。 從未來的角度有三種情況。第一種是未來和未來，指的是將來的佛，自身就是當時的佛。第二種是未來和現在，指的是將來的佛，現在是人。第三種是未來和過去，指的是將來的佛，過去是畜生。這是從未來的角度說的三世。 像這樣，九世的法就是一念。所以是第十世。合起來總說和分別說，就是十世。這是從『即』的角度來說的。《華嚴經》第三十四卷《普賢行品》說：『過去即未來，未來即過去，現在即去來，菩薩悉了知。』又有偈子說：『三世即一念』。中門的道理可以類推。如果一個相續一切相續也是這樣。如一個法一切法也是這樣。一切即一，所以人和法相互融合。 問：現在我的身體成就未來世的佛，那麼那位佛會化導現在的我修行嗎？答：會化導令我修行。 問：那位佛是今日我通過修行而成就的，怎麼能化導現在的我修行呢？答：如果那位佛不化導，現在的我就不能成佛。因為那位佛的化導，我才能修行成就那位佛。 問：這是什麼道理呢？答：如果從緣起的道理來說，沒有那位佛就沒有現在的我，沒有現在的我就沒有那位佛。所以要知道是這樣的。如同面對現在，乃至窮盡過去也是這樣。 問：未來的佛就是過去等等，是說成佛的時候就是過去已經成就的意義嗎？答：是的。 問：如果這樣，只是自己成就，那還用...
【English Translation】 English version 『Immediacy』 (即), in its own essence, is an animal. The first case is past and present, referring to the animal in the present. The second case is past and future, referring to the animal in the present that will become a Buddha in the future. The third case is the three periods of the past, referring to the animal in the present that will become a Buddha in the future. This is the three periods of time spoken of from the perspective of the past. From the perspective of the present, there are three cases. The first is present and past, referring to the person in the present who was an animal in the past. The second is present and present, referring to the person in the present who is the person in the present. The third is present and future, referring to the person in the present who will become a Buddha in the future. This is the three periods of time spoken of from the perspective of the present. From the perspective of the future, there are three cases. The first is future and future, referring to the future Buddha who is himself the Buddha of that time. The second is future and present, referring to the future Buddha who is a person in the present. The third is future and past, referring to the future Buddha who was an animal in the past. This is the three periods of time spoken of from the perspective of the future. In this way, the Dharma of the nine periods of time is just one thought. Therefore, it is the tenth period of time. Combining the general and the specific, there are ten periods of time. This is spoken of from the perspective of 『immediacy』. The 'Universal Worthy's Conduct' chapter, the thirty-fourth volume of the Avatamsaka Sutra says: 『The past is the future, the future is the past, the present is the past and future; Bodhisattvas understand all.』 Also, a verse says: 『The three periods of time are just one thought.』 The principle of the middle gate can be inferred by analogy. If one continuum is like this, all continua are also like this. Just as one Dharma is like all Dharmas. All is one, therefore people and Dharma interpenetrate. Question: If my present body becomes a Buddha in the future, will that Buddha transform and guide my present self to practice? Answer: He will transform and guide you to practice. Question: That Buddha is attained by my practice today. How can he transform and guide my present self to practice? Answer: If that Buddha did not transform and guide you, your present self could not become a Buddha. Because of that Buddha's transformation, you can practice and become that Buddha. Question: What is the meaning of this? Answer: If we speak from the principle of dependent origination, without that Buddha, there would be no present self; without the present self, there would be no that Buddha. Therefore, you should know that it is like this. It is the same when facing the present, and even when exhausting the past. Question: The future Buddha is the past, etc. Does this mean that the time of becoming a Buddha is the meaning of having already been accomplished in the past? Answer: Yes. Question: If that is the case, it is only self-accomplishment, then what is the use of...
為化。答。非他故化。若他者不得化。所以者何。自以外有故。非自所化也。
問。自既佛何用為化。答。是佛故化。若非是佛終日化不得成佛。本以成佛而不知自是。以化令知自是。以化令知自佛。是名化也。故實化無所化。實成無所成也。
問。若爾但自以乃化。都無化他之義耶。答。亦得化他。非他無自故。以自他緣成無分別故。是故佛能見自全他故。無攝物也。化非化等四句。自他等四句。設分別遣非顯德。隨應可知也。
問。自未來佛還化自現在者。以何文知乎。答。瓔珞經中第八地菩薩云。自見己身當果。諸佛摩頂說法故。已其說灼然。可知。又既諸經經每云。三世佛拜故諸罪業滅。未來諸佛者何為乎也。
問。此他已成佛拜。何為自未成佛乎。答。拜他佛之義非無。而遠緣非近緣。所以者何。泛諸佛為眾生說佛德。意為欲令眾生自亦得彼果故令修行。是故眾生證自當來所得之果德。為欲得彼故不惜身命修行。非為得他佛果故修行。是故正今吾令發心修行。佛但吾當果。已成佛非他佛也。此義不疑怪也。又有他已成佛。即是自當果佛。所以者何。他成佛時即得三世佛平等果故。又吾當果佛即是他今成佛。所以者何。吾得當佛時即得三世佛平等法故。如是展轉更互平等。平等無差
【現代漢語翻譯】 現代漢語譯本：問：什麼是化（hua，教化）？答：不是因為其他原因而化。如果是其他原因，就無法教化。為什麼呢？因為有自身以外的東西存在，就不是自身所能教化的了。 問：自身已經是佛了，為什麼還要教化？答：正因為是佛才要教化。如果不是佛，終日教化也無法成就佛果。本來已經成就佛果，卻不知道自己是佛，通過教化使他知道自己是佛，通過教化使他知道自己是自佛。這就是所謂的化。所以真正的教化是沒有所教化的，真正的成就也沒有所成就的。 問：如果這樣，只是自己覺悟才能教化，完全沒有教化他人的意義嗎？答：也能教化他人。因為沒有他人就沒有自己，通過自己和他人的因緣才能成就無分別的智慧。所以佛能見到自己完全就是他人，因此沒有攝取萬物的想法。教化與非教化等四句，自己與他人等四句，如果分別執著，就不能彰顯佛德，應該根據具體情況理解。 問：未來的佛還會教化現在的自己嗎？根據什麼經典知道的呢？答：《瓔珞經》（Yingluo Jing）中第八地菩薩說：『自己見到自身將要證得的果位，諸佛為他摩頂說法。』由此可見，這個說法非常明確。而且很多經典都說：『禮拜三世佛，可以消除諸罪業。』那麼未來的諸佛是做什麼的呢？ 問：這裡所說的他人已經成佛，為什麼說是自己尚未成佛呢？答：禮拜他佛的意義並非沒有，但是遠因不如近因。為什麼呢？普遍來說，諸佛為眾生宣說佛的功德，目的是爲了讓眾生自己也能得到那樣的果報，所以才讓他們修行。因此，眾生證悟自己將來所能得到的果德，是爲了得到那個果德而不惜身命修行，不是爲了得到他佛的果德而修行。所以現在我才要令他們發心修行，佛只是我將來的果報，已經成佛的不是他佛。這個道理不要懷疑。還有，他人已經成佛，就是自己將來的果佛。為什麼呢？因為他人成佛時，就得到了三世佛平等的果位。而且我將來的果佛就是他人現在成就的佛。為什麼呢？因為我得到將來的佛果時，就得到了三世佛平等的法。這樣輾轉更互平等，平等沒有差別。
【English Translation】 English version: Question: What is hua (transformation/teaching)? Answer: It is not transformed due to other reasons. If it were due to other reasons, it could not be transformed. Why? Because there is something outside of oneself, it cannot be transformed by oneself. Question: Since one is already a Buddha, why is there a need for transformation? Answer: Precisely because one is a Buddha, there is a need for transformation. If one were not a Buddha, one could not achieve Buddhahood through transformation all day long. Originally, one has already achieved Buddhahood but does not know it. Through transformation, one is made to know that one is a Buddha, through transformation, one is made to know that one is one's own Buddha. This is what is called transformation. Therefore, true transformation has nothing to transform, and true accomplishment has nothing to accomplish. Question: If that's the case, is it only through one's own enlightenment that one can transform, and is there no meaning in transforming others? Answer: One can also transform others. Because without others, there is no self. Through the conditions of self and others, one can achieve non-discriminating wisdom. Therefore, the Buddha can see that oneself is entirely others, and thus has no thought of grasping things. The four phrases of transformation and non-transformation, the four phrases of self and others, if one clings to distinctions, one cannot manifest the Buddha's virtues. One should understand according to the specific circumstances. Question: Does the future Buddha transform the present self? According to what scripture is this known? Answer: In the Yingluo Jing (瓔珞經, Garland Sutra), the eighth-ground Bodhisattva says: 'One sees oneself attaining the future fruit, and the Buddhas touch one's head and speak the Dharma.' From this, it is clear. Moreover, many sutras say: 'Worshipping the Buddhas of the three times can eliminate all sins.' Then what are the future Buddhas for? Question: This 'other' has already become a Buddha, why is it said that it is oneself who has not yet become a Buddha? Answer: The meaning of worshipping other Buddhas is not absent, but the distant cause is not as effective as the near cause. Why? Generally speaking, the Buddhas preach the virtues of the Buddha for the sake of sentient beings, with the intention of enabling sentient beings to attain that fruit themselves, so they are made to practice. Therefore, sentient beings realize the fruit of what they will attain in the future, and they practice without sparing their lives in order to attain that fruit, not to attain the fruit of other Buddhas. Therefore, now I am making them aspire to practice, and the Buddha is only my future fruit, and the one who has already become a Buddha is not another Buddha. Do not doubt this principle. Furthermore, the other who has already become a Buddha is one's own future Buddha. Why? Because when the other becomes a Buddha, one attains the equal fruit of the Buddhas of the three times. Moreover, my future Buddha is the other who is now becoming a Buddha. Why? Because when I attain the future Buddhahood, I attain the equal Dharma of the Buddhas of the three times. Thus, they revolve and mutually equalize, equal without difference.
別果德皆化今吾令修行。其義亦非無故也。或今吾身全體如來藏佛等是也。今吾即緣吾性佛。以即是而不知故悲怪發。至心修行欲返迷。是故其觀化吾佛即是吾體佛非。遠求他佛。此義其正觀行者大要也。又此吾性佛者。即於一切法界有情非情中全全即在。無非一物吾體佛故。若能拜自體佛者無物不所拜。此亦甚大要也。常可思惟之。若行者如是思得者。一切時一切處中。無一處一時起三毒煩惱之義。此即入一乘之觀方便。三世佛無非此行修成佛者也。
問。第六地中明不住道行勝文。十番十二因緣觀相云何。答。此觀甚難解。然少少開其門為思所趣也。第一因緣有分次第觀者。釋名因緣有分者。即十二因緣三有之因故為因緣有分。言次第者。此因緣法因緣漸次以義為次第也。觀者能見通之義也。此觀以何為所治。即以人我執為所治。謂外人計十二但我作。即此身見邪見為體。即以三空所治。無實我計為我故。此實即空故。以空門所治。又緣起體非我生計有我生。以妄生故即無生門所治。或以生及實法相更無所愿故。無愿門通治彼二執也。若論觀體者。即顯因緣理次第生義以實空。及以並實性等三性為順觀體。逆觀即成一緣起無性性觀。即用緣起次第理為此觀體也。
第二依止一心觀者。釋名者依止即十
二因緣。此為能依止。以梨耶一心為所依。故名為依止一心觀。觀如前釋也。若論所治者。治彼外境自性執。所謂一切境別治。然但自性差別積聚等三通治。可知。若能治所依觀體以空。以實等三空門為順觀體。即以二種唯識為順觀體。謂一梨耶唯識。即以真識為體。二意識唯識。即以妄識為體也。逆觀同前。成一緣起無性性觀也。此觀合論但以十二因緣即一如來藏。真識無別法。為應云云。
第三自業助成。論名自因觀。謂即非他外道自性因等故。以自四緣等理為此觀體。同三性門為順觀體。以三空門為逆觀體。
問其相云何。答。遣外執以施設。所執實即空。分別性從緣似有為依他性。依他性所詫之一實為真實性。如是為隨情安立三性十二因緣法。見如此理事名為順觀也。若以三空門見意所計。實空本來空。非適今空名為空門。既實空非今方空。故此空計似我相非適今似。古非似之似。如是觀為無相門。此無相是無生無相。非無實相無相也。又此似既非今方似故。此似所依實性即非有所愿證法故。如是觀名為無愿門。此名為逆觀也。
第四不相舍離觀者。無別時生果義。治因滅果生執。因果同時互生理為此觀體。謂無明緣行者。同時互因果非前後義也。論云。子時無明果時無明者。以二種義緣
【現代漢語翻譯】 現代漢語譯本 二、因緣觀。這是能依止的，以阿賴耶識（ālaya-vijñāna，含藏識）一心作為所依止，所以名為依止一心觀。觀想方法如前文解釋。如果說所要對治的，是對治對外境自性的執著，也就是對一切境的差別進行對治。然而，只是對自性、差別、積聚等三種進行普遍對治，可以理解。如果說能對治的所依觀的本體，以空、以實等三種空門作為順觀的本體，也就是以二種唯識作為順觀的本體。一是阿賴耶識唯識，以真識為本體；二是意識唯識，以妄識為本體。逆觀與前相同，成就一緣起無自性性觀。此觀綜合來說，只是以十二因緣即是如來藏（tathāgatagarbha，如來藏），真識沒有別的法，應該這樣說。
三、自業助成觀。論中名為自因觀，意思是說不是其他外道的自性因等。以自四緣等道理作為此觀的本體，以三性門作為順觀的本體，以三空門作為逆觀的本體。
問：它的相狀是怎樣的？答：遣除外道執著而施設，所執著的實性即是空。分別性（parikalpita-lakṣaṇa，遍計所執性）從因緣而生，看似有，是依他性（paratantra-lakṣaṇa，依他起性）。依他性所讚歎的一實為真實性（pariniṣpanna-lakṣaṇa，圓成實性）。這樣是隨順眾生情意而安立三性十二因緣法。見到如此的理和事，名為順觀。如果以三空門見，意所計度的，實空本來就是空，不是現在才空，所以名為空門。既然實空不是現在才空，所以此空計度看似我相，不是現在才看似，而是古來就看似。這樣觀為無相門。此無相是無生無相，不是沒有實相的無相。又，此看似既然不是現在才看似，所以此看似所依的實性，就不是有所愿證的法。這樣觀名為無愿門。這名為逆觀。
四、不相舍離觀。沒有不同時產生果的意義，對治因滅果生的執著。因果同時互相產生，以此道理作為此觀的本體。意思是說，無明緣行，是同時互相為因果，不是前後的意義。論中說：『子時無明，果時無明』，以二種意義為緣。
【English Translation】 English version 2. Conditioned Arising Contemplation. This is what can be relied upon. Taking the one mind of Ālaya-vijñāna (storehouse consciousness) as the basis of reliance, hence it is called the Contemplation of Relying on the One Mind. The method of contemplation is as explained before. If we talk about what is to be treated, it is to treat the attachment to the self-nature of external objects, that is, to treat the differences of all objects. However, it only universally treats the three aspects of self-nature, difference, and accumulation, which can be understood. If we talk about the body of the contemplation that can treat the basis of reliance, it takes the three emptiness gates of emptiness, reality, etc., as the body of the conforming contemplation, that is, it takes the two kinds of Vijñaptimātratā (consciousness-only) as the body of the conforming contemplation. One is Ālaya-vijñāna Vijñaptimātratā, which takes true consciousness as its body; the other is consciousness Vijñaptimātratā, which takes false consciousness as its body. The reverse contemplation is the same as before, accomplishing the contemplation of the nature of no self-nature of one conditioned arising. This contemplation, taken together, only takes the twelve links of conditioned arising as the one Tathāgatagarbha (Buddha-nature), and true consciousness has no other dharma, it should be said so.
- Self-Karma Assisting Accomplishment Contemplation. The treatise calls it the Self-Cause Contemplation, meaning that it is not the self-nature cause of other external paths, etc. Taking the principle of the self's four conditions, etc., as the body of this contemplation, taking the three nature gates as the body of the conforming contemplation, and taking the three emptiness gates as the body of the reverse contemplation.
Question: What is its appearance? Answer: It is established by dispelling external attachments, and the reality of what is attached to is emptiness. The Parikalpita-lakṣaṇa (imagined nature) arises from conditions and seems to exist, which is the Paratantra-lakṣaṇa (dependent nature). The one reality praised by the Paratantra-lakṣaṇa is the Pariniṣpanna-lakṣaṇa (perfected nature). This is how the three natures and twelve links of conditioned arising are established in accordance with the sentiments of sentient beings. Seeing such principles and phenomena is called conforming contemplation. If one sees with the three emptiness gates, what is conceived by the mind is that real emptiness is originally empty, not empty only now, so it is called the emptiness gate. Since real emptiness is not empty only now, this conception of emptiness seems like the appearance of self, not seeming only now, but seeming from ancient times. This contemplation is called the signless gate. This signlessness is the signlessness of no birth, not the signlessness of no real appearance. Moreover, since this seeming is not seeming only now, the real nature on which this seeming relies is not a dharma that one wishes to attain. This contemplation is called the wishless gate. This is called reverse contemplation.
- Contemplation of Non-Abandonment. There is no meaning of fruit arising at different times, treating the attachment to the cessation of cause and the arising of fruit. Cause and effect arise simultaneously and mutually, taking this principle as the body of this contemplation. It means that ignorance conditions volitional activity, which is simultaneous and mutually cause and effect, not the meaning of before and after. The treatise says: 'Ignorance at the time of the seed, ignorance at the time of the fruit,' taking two kinds of meanings as conditions.
事現示。謂一因義。二果義。以因義取時為子時無明。以果義取時為果時無明。以無明令行生不斷名為子時。即爾時以所生行果者為果時無明。非別二時。偈曰。眾緣所生法是即不即因。亦復不異因。非斷亦非常。此偈顯因果各非斷常義。謂行是無明果。故即不是無明因。以是果故不異無明因。因反此可知。非斷常者。行因是果非斷。此果無力非常。即此時中無明是因故非斷。是果因故非常。如是同時因果顯中道也。
第五三道攝觀者。三道者煩惱業生為三道。道通生義。謂三道互生如束竹。此觀所治即廢事執理執。如言若因緣生一切法一時生。名為理通因執。廢事別因計如一自性等。一切因執等同分此所治。若因緣事理相應齊生。而事理別故皆不一時生。以煩惱業等善不善等不同故。六道差別故也。三性為順觀體等同上觀也。
第六三際觀者。三時因果理事為此觀體。所治無因執。無因生果即常見。又無未來老死等執即斷見。即三際因果以為所對治。三性等觀同上。
第七三苦觀者。十二因緣皆苦。苦治凈樂倒。即戒取等見也。能治觀者。約實十二因緣通三苦。隨增說無明乃至六入為行苦。漸增相顯故。觸受二為苦苦。以對苦具起故。愛等為壞苦。能壞現身相故。
第八因緣生觀者。此即
【現代漢語翻譯】 現代漢語譯本： 事現示，指的是一因的含義和二果的含義。從因的含義來理解，子時無明指的是最初的無明狀態；從果的含義來理解，果時無明指的是結果時的無明狀態。以無明令行為持續不斷地產生，這被稱為子時。那時，由無明所產生的行為結果，就是果時無明，並非是兩個不同的時間階段。偈語說：『眾緣所生法，是即不即因，亦復不異因，非斷亦非常。』這句偈語闡明了因果各自並非斷滅或恒常的含義。行為是無明的果，所以『即』不是無明的因；因為是果，所以『不異』于無明的因。原因反過來也是如此。『非斷常』指的是，行為的因是果，所以『非斷』；這個果沒有力量，所以『非常』。即在這個時間中，無明是因，所以『非斷』；是果的因，所以『非常』。像這樣，同時顯現因果的中道。 第五，三道攝觀：三道指的是煩惱、業、生這三道。『道』有通達和產生的意思，指的是三道互相產生，就像捆在一起的竹子。這種觀法所要對治的是廢事執和理執。例如，如果說因緣生一切法，一切法一時生，這被稱為理通因執，廢除了對事物個別原因的執著，比如認為有一個自性等等。一切對原因的執著都屬於這種觀法所要對治的。如果因緣、事、理相應同時產生，而事和理又是不同的，所以一切不會同時產生，因為煩惱、業等善與不善等不同，導致六道有差別。三性作為順觀的本體，與上面的觀法相同。 第六，三際觀：三時（過去、現在、未來）的因果理事是這種觀法的本體。所要對治的是無因執，認為沒有原因就能產生結果，這屬於常見。又執著于沒有未來的老死等等，這屬於斷見。即以三際的因果作為所要對治的對象。三性等觀與上面相同。 第七，三苦觀：十二因緣都是苦，用苦來對治凈樂倒，也就是戒取見等等。能對治的觀法是，從實際上來說，十二因緣貫通三苦。隨著（因緣）的增長，無明乃至六入屬於行苦，因為漸增的相貌顯現；觸和受屬於苦苦，因為是對苦的感受；愛等屬於壞苦，因為能破壞現有的身相。 第八，因緣生觀：這即是...
【English Translation】 English version: The manifestation of events reveals the meaning of 'one cause' and 'two effects'. When understood from the perspective of cause, 'Avidya (ignorance) at the time of the son (子)' refers to the initial state of ignorance. When understood from the perspective of effect, 'Avidya at the time of the fruit (果)' refers to the state of ignorance at the time of the result. 'Avidya causing actions to arise continuously' is called 'the time of the son'. At that time, the result of actions produced by Avidya is 'Avidya at the time of the fruit', not two separate time phases. A verse says: 'All dharmas (法) arising from various conditions are both identical and not identical to the cause, neither different nor the same as the cause, neither discontinuous nor constant.' This verse clarifies that cause and effect are neither discontinuous nor constant. Actions are the result of Avidya, so they are 'identical' and not the cause of Avidya. Because they are the result, they are 'not different' from the cause of Avidya. The reverse is also true for the cause. 'Neither discontinuous nor constant' means that the cause of action is the result, so it is 'not discontinuous'; this result has no power, so it is 'not constant'. At this very moment, Avidya is the cause, so it is 'not discontinuous'; it is the cause of the result, so it is 'not constant'. Thus, the Middle Way of cause and effect is revealed simultaneously. Fifth, the contemplation of the Three Paths (三道攝觀): The Three Paths refer to the three paths of Klesha (煩惱, affliction), Karma (業, action), and Birth (生). 'Path' has the meaning of penetration and production, referring to the mutual generation of the three paths, like bundled bamboo. This contemplation aims to counteract the attachment to discarded matters and the attachment to principles. For example, if it is said that when conditions arise, all dharmas arise simultaneously, this is called the principle of universal causation, which eliminates the attachment to individual causes of things, such as the belief in a single self-nature, etc. All attachments to causes fall under what this contemplation aims to counteract. If conditions, matters, and principles arise simultaneously in accordance with each other, but matters and principles are different, then everything will not arise simultaneously, because afflictions, karma, etc., good and bad, etc., are different, leading to differences in the Six Realms (六道). The three natures (三性) as the basis for favorable contemplation are the same as the above contemplation. Sixth, the contemplation of the Three Times (三際觀): The cause and effect of the three times (past, present, and future) are the basis of this contemplation. What it aims to counteract is the attachment to no cause, the belief that results can arise without a cause, which belongs to the view of permanence. Also, clinging to the belief that there will be no future old age and death, etc., belongs to the view of annihilation. That is, the cause and effect of the three times are used as the object to be counteracted. The contemplation of the three natures, etc., is the same as above. Seventh, the contemplation of the Three Kinds of Suffering (三苦觀): All twelve links of dependent origination (十二因緣) are suffering. Suffering is used to counteract the reversal of purity and pleasure, which is the view of clinging to precepts, etc. The contemplation that can counteract this is that, in reality, the twelve links of dependent origination permeate the three kinds of suffering. As (the links) increase, Avidya up to the six entrances (六入) belong to the suffering of formation (行苦), because the appearance of gradual increase is manifested; contact (觸) and sensation (受) belong to the suffering of suffering (苦苦), because they arise in response to the experience of suffering; craving (愛), etc., belong to the suffering of change (壞苦), because they can destroy the present physical form. Eighth, the contemplation of Dependent Origination (因緣生觀): This is...
顯因緣有力能故果法得生義。為此觀體。治但因生果執。順逆觀同上可知。此觀等無自生義故空。雖有此義而俗有義增空義微也。
第九因緣生滅轉觀者。此觀以三空門為順觀體。成一生轉無別觀為逆觀。所治者因緣有力能生果執等。即法我我所執。能治觀者生滅轉轉順轉。謂行果生時中因緣二法非能生。有力故。即其果自體空故不自在。不自在故隨因緣生。隨因緣生故即不生。此名為轉此轉果空義增。成平等俗果故。即以三空所見三無性為順觀體。既不當生不生故。其心無所見處。即成無分別故。逆觀成一生轉無分別觀也。
第十隨順無所有盡觀者。此觀有無一相不相妨礙。如陽炎水濕干。並顯順觀隨順有觀即以三空門。逆觀隨順無所有。盡觀無所有即空理。所隨順盡即能順俗盡。于空更無攝法。全即是空理故為盡。此即因緣法盡于自如也。即俗事離分別之際。自此去所即是移眾庶盡癡顛倒。即此甚深法。隨舉一盡攝一切。無盡自在緣起法。正十數所顯普法。緣起道理也。十番十二因緣觀略示如是。廣說如論中三番說(云云)。
問。三乘緣起一乘緣起有何別耶。答。三乘緣起者。緣集有。緣散即無。一乘緣起即不爾。緣合不有。緣散不無故。
華嚴經問答上卷 大正藏第 45 冊 N
【現代漢語翻譯】 現代漢語譯本：
顯現因緣具有力量能夠使果法產生的意義。為此觀察其體性，是爲了對治執著于僅由因而生果的觀念。順觀和逆觀的方法與前面相同，可以參照理解。這種觀察方式因為沒有自生的意義，所以是空性的。雖然有俗諦的意義，但俗諦的意義強於空性的意義。 第九，因緣生滅轉變觀。這種觀法以三空門作為順觀的體性，成就一生轉變，沒有其他的觀法作為逆觀。所要對治的是執著于因緣具有力量能夠產生果的觀念等等，也就是對法我（dharma-ātman，構成要素之自我）和我所（mama-kāra，屬於我的）的執著。能進行對治的觀法是生滅轉變的順轉，也就是在果產生的時候，因緣這兩種法並非能夠產生果，因為它們具有力量。也就是說，果的自體是空性的，所以不自在。因為不自在，所以隨順因緣而生。隨順因緣而生，也就是不生。這叫做轉變，這種轉變使果的空性意義增強，成就平等的俗諦果。也就是以三空所見的三無性作為順觀的體性。既然不應當生，也不生，那麼心就沒有所見之處，就成就了無分別。所以，逆觀成就一生轉變的無分別觀。 第十，隨順無所有盡觀。這種觀法認為有和無是同一體相，互不妨礙，就像陽炎（mṛgatṛṣṇā，海市蜃樓）中的水，濕和干同時顯現。順觀是隨順有觀，也就是以三空門為基礎。逆觀是隨順無所有，盡觀無所有就是空性的道理。所隨順的盡就是能隨順的俗諦的盡。在空性中不再攝取任何法，完全就是空性的道理，所以是盡。這就是因緣法在自如狀態下的窮盡。也就是在俗事遠離分別的時候。從這裡開始，就是轉移眾生的愚癡顛倒。這就是甚深的法，隨便舉出一個盡，就攝取了一切。是無盡自在的緣起法。正是十數所顯示的普遍的法，是緣起的道理。十番十二因緣觀簡略地說明如上。詳細的說明可以參考論中的三番說。 問：三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）的緣起和一乘（ekayāna，唯一佛乘）的緣起有什麼區別？答：三乘的緣起是，因緣聚合則有，因緣離散則無。一乘的緣起不是這樣，因緣聚合不一定有，因緣離散不一定無。 《華嚴經問答》上卷 大正藏第 45 冊
【English Translation】 English version:
The meaning is that conditions and causes (hetu-pratyaya) have the power to bring about the arising of the resultant dharma (果法). To contemplate this essence is to counteract the attachment to the notion that results arise solely from causes. The methods of forward and reverse contemplation are the same as described earlier and can be understood accordingly. This contemplation is empty because it lacks inherent existence (svabhāva-siddhi). Although there is conventional truth (saṃvṛti-satya), the significance of conventional truth is stronger than that of emptiness (śūnyatā). Ninth, the contemplation of the arising, ceasing, and transformation of conditions and causes (因緣生滅轉觀). This contemplation uses the three doors of emptiness (tri-śūnyatā) as the basis for forward contemplation, achieving a single transformation in life, without any other contemplation as reverse contemplation. What is to be counteracted is the attachment to the notion that conditions and causes have the power to produce results, etc., that is, the attachment to the dharma-ātman (法我, self of elements) and mama-kāra (我所, sense of 'mine'). The contemplation that can counteract this is the forward transformation of arising, ceasing, and transformation, which means that when the result arises, the two dharmas of conditions and causes are not capable of producing the result because they have power. That is, the self-nature of the result is empty, so it is not independent. Because it is not independent, it arises in accordance with conditions and causes. Because it arises in accordance with conditions and causes, it does not arise. This is called transformation, and this transformation enhances the meaning of the emptiness of the result, achieving an equal conventional result. That is, the three non-natures (tri-svabhāva) seen by the three emptinesses are taken as the basis for forward contemplation. Since it should not arise and does not arise, the mind has nowhere to see, thus achieving non-discrimination. Therefore, reverse contemplation achieves a single transformation of non-discriminating contemplation. Tenth, the contemplation of following along with the exhaustion of non-existence (隨順無所有盡觀). This contemplation considers existence and non-existence to be of the same nature, not hindering each other, like water, wetness, and dryness appearing simultaneously in a mirage (mṛgatṛṣṇā, 陽炎). Forward contemplation is following along with the contemplation of existence, which is based on the three doors of emptiness. Reverse contemplation is following along with non-existence, and the complete contemplation of non-existence is the principle of emptiness. The exhaustion that is followed along with is the exhaustion of conventional truth that can be followed along with. In emptiness, no dharma is further included; it is entirely the principle of emptiness, so it is exhaustion. This is the exhaustion of conditioned dharmas in their natural state. That is, it is at the moment when mundane affairs are free from discrimination. From here on, it is the shifting of sentient beings away from ignorance and delusion. This is the profound dharma; taking up one exhaustion includes everything. It is the unceasing, free, and dependent arising dharma. It is precisely the universal dharma revealed by the ten numbers, the principle of dependent arising. The ten series and twelve links of dependent arising contemplation are briefly explained as above. Detailed explanations can be found in the three series of explanations in the treatises. Question: What is the difference between the dependent arising of the Three Vehicles (triyāna, 三乘, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the dependent arising of the One Vehicle (ekayāna, 一乘, the single Buddha Vehicle)? Answer: The dependent arising of the Three Vehicles is that when conditions and causes gather, there is existence; when conditions and causes scatter, there is non-existence. The dependent arising of the One Vehicle is not like this; when conditions and causes gather, there is not necessarily existence; when conditions and causes scatter, there is not necessarily non-existence. 《Avataṃsaka Sūtra Questions and Answers》, Upper Volume T45
o. 1873 華嚴經問答
華嚴經問答下卷
法藏撰
問。十地中配當五乘義為何義耶。答。寄三乘教為欲生信解故。所說位地中。十地證實法性之處故。約此為顯普法無盡十地中具足一切五乘三乘等法。無不在於此。故作如是說。
問。其準相云何。答。初地準人乘。二地準欲界天。三地準上二界天。此三地中為世間行配。所以者何。初地等中行檀地。同輪王修施似故。二地戒三地定等同諸天似故。相同世間故相配之。四地道品五地四諦等相。同聲聞所行似故。此二地相同聲聞。第六地十二因緣觀同緣覺所行因緣相似故。相同相緣覺。第七地中所行願行等十方便。不與二乘相似故。為三乘大乘唯。第八地以上三地中無功用心。隨法流水淳熟根。行成故配一乘位。若約此門者一切人天世間因果皆有初三地。一切二乘所修之因果行法。皆在四五六三地。一切三乘大乘所修之因果行法。皆在第七地。一切一乘所修之因果行法。皆在八地以上三地。若以此門者。不相參當自位也。
問。初地菩薩行法甚深廣大。已證二無我理。具自利利他諸德。謂四果等事如經所明。何得為與人相似。乃至六地因緣理亦爾。其不相關。云何得與緣覺相似乎。答。實爾。不相似。然而既此十地中一切法皆
【現代漢語翻譯】 現代漢語譯本 華嚴經問答下卷
法藏 撰
問：十地中配當五乘的意義是什麼？ 答：爲了使眾生生起信心和理解，所以借用三乘教義，在所說的位地中，十地是證實法性的地方。因此，以此來顯示普法無盡，十地中具足一切五乘、三乘等法，沒有不在其中的，所以這樣說。 問：其準則和對應關係是怎樣的？ 答：初地對應人乘，二地對應欲界天，三地對應上二界天。這三地中是為世間行而對應。為什麼這樣說呢？初地等中行佈施，如同轉輪王修佈施相似；二地持戒，三地修定等，如同諸天相似。因為與世間相似，所以對應之。四地修道品，五地修四諦等，與聲聞所行相似。這兩地與聲聞相似。第六地修十二因緣觀，與緣覺所行的因緣相似，所以與緣覺相似。第七地中所行的願行等十方便，不與二乘相似，所以唯為三乘大乘。第八地以上的三地中沒有功用之心，隨順法性之流，淳熟根性，修行成就，所以對應一乘位。如果按照這個角度來說，一切人天世間的因果都在初三地，一切二乘所修的因果行法都在四、五、六三地，一切三乘大乘所修的因果行法都在第七地，一切一乘所修的因果行法都在八地以上的三地。如果按照這個角度來說，互不干涉，各安其位。 問：初地菩薩的行法甚深廣大，已經證悟二無我之理，具足自利利他的各種功德，如四果等事，正如經文所說，怎麼能說與人相似呢？乃至第六地觀十二因緣之理也是如此，其不相關，怎麼能說與緣覺相似呢？ 答：確實如此，不相似。然而既然這十地中一切法都……
【English Translation】 English version O. 1873 Avatamsaka Sutra Questions and Answers
Avatamsaka Sutra Questions and Answers, Lower Volume
Composed by Fazang (Dharma Treasury)
Question: What is the meaning of assigning the Five Vehicles to the Ten Bhumis (Stages)? Answer: It is to generate faith and understanding, so the teachings of the Three Vehicles are borrowed. Within the stages described, the Ten Bhumis are where the Dharma-nature is truly realized. Therefore, this is used to reveal that the universal Dharma is inexhaustible, and the Ten Bhumis fully contain all the Dharmas of the Five Vehicles, Three Vehicles, etc. There is nothing that is not within them, so it is said in this way. Question: What are the standards and correspondences? Answer: The First Bhumi corresponds to the Human Vehicle, the Second Bhumi corresponds to the Desire Realm Heavens, and the Third Bhumi corresponds to the Upper Two Realm Heavens. These three Bhumis are assigned to worldly practices. Why is this so? In the First Bhumi, the practice of generosity (dana) is performed, similar to a Chakravartin (Wheel-Turning King) practicing giving. The Second Bhumi involves upholding precepts (sila), and the Third Bhumi involves practicing meditation (dhyana), similar to the heavens. Because they are similar to the worldly, they are assigned accordingly. The Fourth Bhumi involves practicing the Thirty-seven Limbs of Enlightenment (bodhipaksa-dharma), and the Fifth Bhumi involves practicing the Four Noble Truths (catvari-arya-satyani), similar to the practices of the Sravakas (Voice-Hearers). These two Bhumis are similar to the Sravakas. The Sixth Bhumi involves contemplating the Twelve Links of Dependent Origination (dvadasanga-pratitya-samutpada), similar to the conditions practiced by the Pratyekabuddhas (Solitary Buddhas), so it is similar to the Pratyekabuddhas. The vows and practices, such as the Ten Expedient Means (dasa-upaya), performed in the Seventh Bhumi are not similar to the Two Vehicles, so it is solely for the Three Vehicle Mahayana. In the three Bhumis from the Eighth Bhumi upwards, there is no effortful mind; one follows the flow of Dharma-nature, the roots are matured, and practice is accomplished, so it is assigned to the One Vehicle position. If viewed from this perspective, all the causes and effects of the human and heavenly realms are in the first three Bhumis. All the causes and effects of practices cultivated by the Two Vehicles are in the Fourth, Fifth, and Sixth Bhumis. All the causes and effects of practices cultivated by the Three Vehicle Mahayana are in the Seventh Bhumi. All the causes and effects of practices cultivated by the One Vehicle are in the three Bhumis from the Eighth Bhumi upwards. If viewed from this perspective, they do not interfere with each other and each remains in its own position. Question: The practices of the First Bhumi Bodhisattva are very profound and vast. They have already realized the principle of the Twofold Absence of Self (dvi-niratmata) and possess various virtues of benefiting oneself and others, such as the Four Fruits (phala), as explained in the sutras. How can it be said to be similar to humans? Furthermore, the principle of the Twelve Links of Dependent Origination in the Sixth Bhumi is also like this; it is unrelated, so how can it be said to be similar to the Pratyekabuddhas? Answer: Indeed, it is not similar. However, since all Dharmas are in these Ten Bhumis...
攝盡矣。人所行施法及天所行禪定等何地中有乎。即有初地。初地檀地故。人所行施此有。乃至三地禪行地故。天所行定即此有。乃至第六地亦爾。緣覺所修明十二因緣法何地有乎。即有第六地。第六地修因緣觀地故。
問。若其人所行法有其地者。斯即其初地人。乃至六地緣覺。何故相同人。及相同緣覺乎。答。若約有其法者即可是。然十地是菩薩修行方起準十地菩薩行說耳。若菩薩所修法約能化所化者。初地菩薩能修施行。故能化人令修施。乃至六地菩薩修因緣行。故能化緣覺人令修因緣法。如是隨自修得行能化他令修故。所化人等隨能化人地攝故。亦得言相同也。
問。若爾佛所化之眾生即在佛地。答。亦得爾也。是故以佛者一切法皆無非佛也。余義可思。
問。三乘中菩薩十地漸漸至佛地方究竟。一乘中初發心見聞至普賢方究竟。云何得言三乘因果皆在第七地。一乘因果唯在八地以上也。答。實爾。然而其門不同。斯但約十地準五乘之義故。作如是說。
問。約十地配五乘者。為欲現示一切法皆在自證體者。何故但五乘乃配。非三途等配當乎。答。約實皆在十地。然而且舉有行處以配耳。
問。若爾者何地有乎。答。文顯無。約義實者初地乃至十地中皆同有也。若別下初地中
【現代漢語翻譯】 現代漢語譯本： 攝盡了一切。人們所修行的佈施之法以及天人所修行的禪定等，在哪一地中存在呢？就在初地（菩薩十地之第一地，歡喜地）。初地是佈施之地，所以人們所修行的佈施之法就在這裡。乃至三地（菩薩十地之第三地，發光地）是禪行之地，所以天人所修行的禪定也就在這裡。乃至第六地（菩薩十地之第六地，現前地）也是如此。緣覺（梵語：Pratyekabuddha，不依師教，觀十二因緣而悟道的修行者）所修的闡明十二因緣之法，在哪一地中存在呢？就在第六地。第六地是修習因緣觀之地。 問：如果人們所修行的法存在於某一地，那麼這就是初地之人，乃至六地的緣覺。為什麼（這些地中的菩薩）與普通人和緣覺相同呢？ 答：如果從擁有某種法的角度來說，這樣說是可以的。然而，十地是菩薩修行才開始，是按照十地菩薩的修行來說的。如果從菩薩所修之法，以及能教化和所教化的對象來說，初地菩薩能夠修行佈施，所以能夠教化人們去修行佈施。乃至六地菩薩修行因緣之行，所以能夠教化緣覺之人去修行因緣之法。像這樣，隨著自己修得的行，能夠教化他人去修行，所以被教化的人等，隨著能教化之人的地而攝受，也可以說他們是相同的。 問：如果這樣，那麼佛所教化的眾生就在佛地了？ 答：也可以這樣說。因此，對於佛來說，一切法沒有不是佛的。其餘的意義可以進一步思考。 問：三乘（聲聞乘、緣覺乘、菩薩乘）中，菩薩十地漸漸達到佛地才究竟。一乘（唯一佛乘）中，初發心見聞就達到普賢（菩薩名，象徵一切諸佛的理德與行德）才究竟。怎麼能說三乘的因果都在第七地（菩薩十地之第七地，遠行地），一乘的因果只在第八地（菩薩十地之第八地，不動地）以上呢？ 答：確實是這樣。然而，它們的門徑不同。這只是按照十地來比照五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）的意義，所以才這樣說。 問：按照十地來配合五乘，是爲了顯示一切法都在自證的本體中嗎？為什麼只用五乘來配合，不用三途（地獄、餓鬼、畜生）等來配合呢？ 答：從實際來說，一切都在十地中。然而，這裡只是舉出有修行之處來進行配合。 問：如果這樣，那麼哪一地中有呢？ 答：經文中沒有明顯說明。如果從意義上來說，初地乃至十地中都同樣存在。如果特別說明，就在初地中。
【English Translation】 English version: All is encompassed. Where do the acts of giving practiced by humans and the meditations practiced by deities reside? They reside in the first Bhumi (the first of the ten Bodhisattva Bhumis, Joyful Ground). The first Bhumi is the ground of giving, so the acts of giving practiced by humans are present here. Even the third Bhumi (the third of the ten Bodhisattva Bhumis, Luminous Ground) is the ground of meditative practice, so the meditations practiced by deities are present here. Even the sixth Bhumi (the sixth of the ten Bodhisattva Bhumis, Manifest Ground) is the same. Where does the Dharma of the Twelve Links of Dependent Origination, cultivated by Pratyekabuddhas (those who attain enlightenment by observing the twelve links of dependent origination without a teacher), reside? It resides in the sixth Bhumi. The sixth Bhumi is the ground for cultivating the contemplation of dependent origination. Question: If the Dharma practiced by humans resides in a certain Bhumi, then that is the person of the first Bhumi, even the Pratyekabuddha of the sixth Bhumi. Why are they (the Bodhisattvas in these Bhumis) the same as ordinary people and Pratyekabuddhas? Answer: If we speak from the perspective of possessing a certain Dharma, then it is acceptable to say so. However, the ten Bhumis are where Bodhisattvas begin their practice, and it is spoken of in accordance with the practice of the Bodhisattvas of the ten Bhumis. If we speak from the perspective of the Dharma cultivated by Bodhisattvas, and those who can be taught and those who are taught, the Bodhisattva of the first Bhumi is able to cultivate giving, so they are able to teach people to cultivate giving. Even the Bodhisattva of the sixth Bhumi cultivates the practice of dependent origination, so they are able to teach Pratyekabuddhas to cultivate the Dharma of dependent origination. In this way, as one cultivates and attains practice, one is able to teach others to cultivate, so those who are taught are included within the Bhumi of those who can teach, and it can also be said that they are the same. Question: If that is the case, then the beings taught by the Buddha are in the Buddha Bhumi? Answer: It can also be said that way. Therefore, for the Buddha, there is no Dharma that is not the Buddha. The remaining meanings can be further contemplated. Question: In the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the Bodhisattva gradually reaches the Buddha Bhumi through the ten Bhumis. In the One Vehicle (Ekayāna), the initial arising of the mind and seeing and hearing reach Samantabhadra (a Bodhisattva symbolizing the virtue of practice and vows of all Buddhas) to be ultimate. How can it be said that the cause and effect of the Three Vehicles are all in the seventh Bhumi (the seventh of the ten Bodhisattva Bhumis, Going Afar Ground), and the cause and effect of the One Vehicle are only in the eighth Bhumi (the eighth of the ten Bodhisattva Bhumis, Immovable Ground) and above? Answer: That is indeed the case. However, their paths are different. This is only spoken of in this way because it is comparing the meaning of the five vehicles (human vehicle, deva vehicle, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) in accordance with the ten Bhumis. Question: Is the matching of the ten Bhumis with the five vehicles to show that all Dharmas are in the self-realized essence? Why only match with the five vehicles, and not with the three evil paths (hell, hungry ghosts, animals), etc. ? Answer: In reality, everything is in the ten Bhumis. However, here we are only citing places where there is practice to match. Question: If that is the case, then which Bhumi has it? Answer: It is not explicitly stated in the text. If we speak from the meaning, it is equally present in the first Bhumi to the tenth Bhumi. If we specify, it is in the first Bhumi.
有亦得。
問。若爾者人天等何故但有初三地乎。答。約實皆諸地中有。何處中非有乎。然而隨菩薩所行之行現處配當耳。
問。前說隨能化所化相當攝者。當下初地菩薩化人非餘人化。乃至八地以上菩薩但化一乘眾生。不得化三乘人天。答。此隨相配位行。故作如是說。豈其但爾乎。約實隨所得法門。隨未所得人皆能化度也。
問。第七地文云。第七地至方過二乘人。解脫月菩薩初地已過二乘。何故此方過也。金剛藏答曰。初地過緣大法故過。非自智行。實行此方過。譬如王太子始生王家時即過大臣。以種姓尊貴故。然而諸事非皆過。覺方過問。此等義約何等義說乎。答。此有深意。謂既言緣大法故勝過非自智行。是即約十信初心即是初地之義說。非約實行位列初地說。
問。云何十信初心即初地乎。答。既約初地證中。立十入以六相示。即可知。初地即信初發心。但生信解門中信解行迴向十地佛地立。若聞此教修行人行頭並修行。謂修信時無解何信。復無行何信。無迴向何所向信。亦無證體何所信。故得行頭並既行並者信滿即解滿。是故位位每滿位成佛現示。若約此門者。第七地至方行實過二乘地者。即是十信十解十行十回向十地中。第七地至之義。此約功用無功用位際說。非實行之極
【現代漢語翻譯】 現代漢語譯本： 有也是可以的。
問：如果這樣，為什麼人天等只有最初的三地呢？答：實際上，所有地中都有（人天等）。哪裡沒有呢？然而，只是根據菩薩所修行的行為，在顯現之處進行相應的分配罷了。
問：前面說根據能教化者和所教化者的情況進行相應的攝受。那麼，初地菩薩教化的人就不是其他人教化的，乃至八地以上的菩薩只教化一乘眾生，不能教化三乘人和天人嗎？答：這是根據相配的位次而說的，所以這樣說。難道真的是這樣嗎？實際上，根據所得到的法門，無論是否已經得到（法門）的人，都可以教化。
問：第七地經文說，『第七地才超過二乘人』。《解脫月菩薩經》說，『初地已經超過二乘』，為什麼這裡才說超過呢？金剛藏回答說：『初地因為緣大法的緣故超過，不是因為自己的智慧和修行。實際修行要到第七地才超過。』譬如王太子剛出生在王家時就超過大臣，因為種姓尊貴。然而，很多事情並非都超過。覺才問：『這些意義是根據什麼意義說的呢？』答：這裡有很深的含義。所謂『因為緣大法的緣故勝過，不是因為自己的智慧和修行』，這就是根據十信初心就是初地的意義說的，不是根據實際修行位列的初地說。
問：為什麼說十信初心就是初地呢？答：既然根據初地證悟中，設立十入，用六相來顯示，就可以知道。初地就是信心的最初發起。只是在生起信解的門中，信解行迴向十地佛地而立。如果聽聞此教而修行的人，修行之初就並行修行。所謂修信的時候，沒有理解，信什麼？又沒有行動，信什麼？沒有迴向，向哪裡迴向？也沒有證得本體，信什麼？所以要並行修行。既然並行修行，信心圓滿就是理解圓滿。因此，位位圓滿，位位成就佛的示現。如果根據這個法門，第七地才實際超過二乘地，就是十信十解十行十回向十地中，第七地的意義。這是根據功用和無功用的位際說的，不是實際修行的極致。
【English Translation】 English version: It is also acceptable to have.
Question: If that's the case, why do humans and devas only have the first three Bhumis (grounds/levels of Bodhisattva realization)? Answer: In reality, all Bhumis contain them. Where is it that they are not present? However, it is merely based on the practices performed by the Bodhisattva that corresponding allocations are made in the manifested locations.
Question: Earlier, it was said that reception is based on the circumstances of the one who can teach and the one who is being taught. Then, are the people taught by a Bodhisattva on the first Bhumi not taught by others, and do Bodhisattvas above the eighth Bhumi only teach beings of the One Vehicle (Ekayana), and not teach beings of the Three Vehicles (Triyana) or devas? Answer: This is said based on the corresponding positions. Is that really the case? In reality, based on the Dharma (teachings) that has been attained, anyone, whether they have attained it or not, can be taught and liberated.
Question: The text for the seventh Bhumi says, 'Only at the seventh Bhumi does one surpass those of the Two Vehicles (Sravakas and Pratyekabuddhas).' The 'Bodhisattva of Liberation Moon Sutra' says, 'The first Bhumi has already surpassed the Two Vehicles.' Why does this text say that one only surpasses at the seventh Bhumi? Vajragarbha (Diamond Womb) answers, 'The first Bhumi surpasses because of the great Dharma, not because of one's own wisdom and practice. Actual practice surpasses at the seventh Bhumi.' For example, when a crown prince is born into the royal family, he surpasses the ministers because of his noble lineage. However, not all things are surpassed. Jue (Awareness) then asks, 'According to what meaning are these meanings spoken?' Answer: There is a deep meaning here. The statement 'surpasses because of the great Dharma, not because of one's own wisdom and practice' refers to the meaning that the initial mind of the Ten Faiths (Dasabala) is the first Bhumi. It does not refer to the first Bhumi in terms of actual practice and position.
Question: Why is it said that the initial mind of the Ten Faiths is the first Bhumi? Answer: Since the Ten Entrances (Dasadvara) are established within the realization of the first Bhumi, and the Six Aspects (Sadanga) are used to demonstrate it, it can be known. The first Bhumi is the initial arising of faith. It is only within the gate of generating faith and understanding that faith, understanding, practice, and dedication are established towards the Ten Bhumis and the Buddha Bhumi. If those who hear this teaching and practice, practice all at once from the beginning. When practicing faith, if there is no understanding, what is there to have faith in? If there is no action, what is there to have faith in? If there is no dedication, where is there to dedicate to? If there is no realization of the essence, what is there to have faith in? Therefore, one must practice all at once. Since one practices all at once, the fulfillment of faith is the fulfillment of understanding. Therefore, each Bhumi is fulfilled, and each Bhumi manifests the Buddha. If according to this Dharma gate, only at the seventh Bhumi does one actually surpass the Two Vehicles, then that is the meaning of the seventh Bhumi within the Ten Faiths, Ten Understandings, Ten Practices, Ten Dedications, and Ten Bhumis. This is spoken according to the boundary between the position of effort and non-effort, not the ultimate of actual practice.
處。若極處者。約列位至佛果方極。約證位初地中極。約得法門解初極。約行滿信終極。約普法實行位位每極。法門每極如善財。所行初文殊中聞解證。乃至普賢位逕無量劫。值微塵數知識。得塵數法門。而非過第二七日一時。如是義可思也。
問。此十地等處如是不解說。意何為。答。三乘依位行者。欲為熟根欲入一乘普法故。作如是說。
問。見聞等三位普法正位耶不耶。答。不也。但從三乘位作如是說耳。若普法正位即無位。無不位。一切六道三界一切法界法門皆無不普法位。又一位一切位。一切位一位。如位法門一切行教義等法門皆爾。可思。
問若爾者普法中以何為始乎。答。得一法門以為始。此始即與終無差別始也。
問。受位分中所明授職之義。為三乘行者實行耶。為一乘行者實行受位相耶不。答。非即三乘行者實行。亦非一乘行者實行。是但依三乘位相。以現示一乘無盡十地頂受位之義。斯即同教相攝也。
問。既云依三乘位地者。豈非所依之三乘行相乎。答。既云依三乘位現示一乘義。故即非三乘自宗行相。所以知。三乘受職唯是阿含受。不具教義理事受故。此處所現者具足教義理事等法門故。
問。若爾可一乘正受職。何故亦非一乘實行乎。答。一乘實行
十佛前。普賢菩薩位言無不位。行言無不行。虛空法界一切法門中如法成矣。何但此處如所現之分齊耳。是故下文以菩薩神力對佛神力校量中。大地塊土四天下少土等。其為表十地無盡際故作如是校量。即知非一乘實行此如所示。然而無際處不可示說故。依此分齊以現示彼。無盡十地頂之相耳。
問。無盡十地滿相云何。答。如下普賢知識中所現十方世界一切微塵。微塵每有諸佛大會。其中諸佛皆將諸大眾說法。其諸佛前每普賢菩薩在受各諸佛所放光明等事。一微塵一微塵每如是等事。是無盡十地滿足相廣大如法界量。如虛空界。十世九世中無不所至。今此處中為欲現彼相故。依離垢三昧現大蓮華。具眷屬華等十處中。放光明等事現示。若以此現之相校量彼相。如十方世界大地一塊土等不可校量。以非分法校量顯緣勝也。又即此校量之事可知非三乘教所明等覺妙覺之相。所以知者。三乘教所明等覺與妙覺俱所照所斷等一切事皆同一等。但明昧自在別耳。豈如是以大地土等為校量乎。教別如是。可思也。
問。五地中明不住行勝文中。十種四諦其義云何。答。此十種四諦者即是五地菩薩。知一法界一切法界盡。然不得隨所知之法別現故。總舉四諦染凈因果性相。以現示菩薩所知法故。論云。所知法中智清凈
【現代漢語翻譯】 現代漢語譯本 在十佛（指十方諸佛）之前，普賢菩薩的地位是無所不在，他的行為是無所不行。在虛空法界的一切法門中，他都如法成就。豈止是此處所顯現的少許分際而已。因此，下文以菩薩的神力與佛的神力進行比較衡量時，用大地的一塊土、四大天下的一點土等來比喻，是爲了表示十地（菩薩修行的十個階段）的無盡之境，才這樣衡量。由此可知，這並非一乘（唯一的成佛之道）的真實修行所能完全展現的。然而，由於無盡之處無法完全示說，所以依據這少許分際來顯現那無盡十地頂點的景象。
問：無盡十地的圓滿景像是怎樣的？答：如下面普賢菩薩的知識中所顯現的，十方世界的一切微塵，每個微塵中都有諸佛的大會，其中的諸佛都在為大眾說法。在諸佛面前，都有普賢菩薩接受諸佛所放的光明等事。每一個微塵都是如此。這就是無盡十地圓滿景象，廣大如法界，如虛空界，在過去十世、九世中無所不至。現在此處爲了顯現那景象，所以依據離垢三昧（一種禪定狀態）顯現大蓮華，以及具足眷屬的蓮華等十處，放出光明等事來顯示。如果用此處所顯現的景象來衡量那無盡十地的景象，就像用十方世界的大地一塊土等來衡量一樣，是無法衡量的。這是用非分之法來衡量，是爲了顯示緣起的殊勝。而且，通過這衡量之事，可知這並非三乘（聲聞乘、緣覺乘、菩薩乘）教義所闡明的等覺（菩薩修行接近佛的階段）和妙覺（佛的果位）的景象。之所以知道這一點，是因為三乘教義所闡明的等覺和妙覺，在所照、所斷等一切事上都是相同的，只是明昧自在有所區別而已。哪裡會像這樣用大地土等來衡量呢？教義的差別就是這樣，可以思考。
問：在五地（菩薩修行的第五個階段）中，闡明不住行（菩薩雖行善但不執著于善行）的殊勝之處時，十種四諦（苦、集、滅、道四聖諦的十種不同角度的闡釋）的含義是什麼？答：這十種四諦就是五地菩薩所證知的，證知一法界即證知一切法界。然而，菩薩不能隨所證知的法而分別顯現，所以總舉四諦的染凈因果性相，來顯現菩薩所證知的法。論中說：『在所知法中，智慧清凈。』
【English Translation】 English version Before the Ten Buddhas (referring to the Buddhas of the ten directions), the position of Samantabhadra Bodhisattva is omnipresent, and his actions are all-encompassing. In all the Dharma doors of the empty Dharma realm, he has achieved them in accordance with the Dharma. It is not just the limited extent shown here. Therefore, in the following text, when comparing and measuring the power of the Bodhisattva with the power of the Buddha, using a clod of earth from the great earth, a bit of earth from the four great continents, etc., is to represent the endless realm of the Ten Bhumis (ten stages of Bodhisattva practice), hence such a comparison. From this, it can be known that this is not something that can be fully demonstrated by the actual practice of the One Vehicle (the sole path to Buddhahood). However, since the endless place cannot be fully shown, it relies on this limited extent to reveal the appearance of the summit of the endless Ten Bhumis.
Question: What is the complete appearance of the endless Ten Bhumis? Answer: As shown below in the knowledge of Samantabhadra Bodhisattva, all the dust motes in the ten directions of the world, each dust mote has assemblies of Buddhas, and the Buddhas within are all expounding the Dharma to the masses. In front of each Buddha, Samantabhadra Bodhisattva is receiving the light emitted by each Buddha, and so on. Each dust mote is like this. This is the complete appearance of the endless Ten Bhumis, vast as the Dharma realm, like the empty realm, reaching everywhere in the past ten and nine lifetimes. Now, in order to show that appearance here, it relies on the Immaculate Samadhi (a state of meditation) to manifest the great lotus flower, as well as the lotus flowers with retinues, etc., in ten places, emitting light and so on to reveal. If you use the appearance shown here to measure the appearance of the endless Ten Bhumis, it is like using a clod of earth from the great earth of the ten directions of the world to measure it, which is immeasurable. This is using a non-fractional method to measure, in order to show the superiority of dependent origination. Moreover, through this act of measurement, it can be known that this is not the appearance of Equivalent Enlightenment (a stage of Bodhisattva practice close to Buddhahood) and Wonderful Enlightenment (the state of Buddhahood) elucidated by the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The reason for knowing this is that the Equivalent Enlightenment and Wonderful Enlightenment elucidated by the teachings of the Three Vehicles are the same in all matters such as what is illuminated and what is severed, only with differences in clarity and freedom. How could it be measured with a clod of earth like this? The difference in teachings is like this, it can be contemplated.
Question: In the fifth Bhumi (the fifth stage of Bodhisattva practice), when elucidating the superiority of non-abiding conduct (Bodhisattvas perform good deeds but are not attached to them), what is the meaning of the ten kinds of Four Noble Truths (ten different perspectives on the Four Noble Truths of suffering, accumulation, cessation, and the path)? Answer: These ten kinds of Four Noble Truths are what the Bodhisattva of the fifth Bhumi realizes, realizing that realizing one Dharma realm is realizing all Dharma realms. However, Bodhisattvas cannot separately manifest according to the Dharma they realize, so they generally cite the defiled and pure causes and effects, nature and characteristics of the Four Noble Truths to reveal the Dharma realized by the Bodhisattva. The treatise says: 'In the Dharma that is known, wisdom is pure.'
勝也。其義云何。謂初四聖諦即實法分別。謂即四諦實法。無作四諦約終教義。即如來性中清凈因果性實之法是。若一乘中無障礙緣起。法性中四諦諦理。實義為四聖諦。即無盡四諦。如是無盡四諦。而總依滿數顯現十諦。為欲現無量故。此中十諦者。一者世諦。謂即四諦之法。一切差別義為世諦也。二者第一義諦者。即以四諦空理為第一義。三者相諦者。前二諦以有無為二諦。計人即為二法故。即以非有無之中道自相為相諦。四者差別諦者。以非有無中道為相諦。計人但為一法故。即以有無差別法不壞為中道。非謂舍有無二法方為中道故。不壞有無之差別諦。五者說成諦者。以有無差別法為差別諦。又計人不知此有無法緣集義故。以陰入界等諸因緣假施設。有非實有以為說諦。六者事諦。謂通迷四諦成苦事以為事諦。七者生諦。謂通迷四諦作集以為生諦。八者無生諦。謂通解四諦入寂滅以為無生諦。以苦集本不生故。九者入道諦者。通解四諦。趣入滅諦之行以為入道諦。此四諦非有。四諦即是事諦也。第十菩薩地及如來地諦者。即前四諦緣起實相大乘因果。是義以為第十諦。此十諦現菩薩自所知法。而自以現難。故依所化緣以顯示。此中前九為小乘可化眾生。后一為大乘可化眾生。此言小乘者。非但愚法小乘。設大
乘中隨教行者等為小乘。謂地前教修行等。已論云。為根未熟眾生故說世諦。謂如愚法小乘及十信以前眾生等。不解諦理故。隨計情以為說事法等。為欲熟其根欲故也。為化已根熟眾生說第一義諦。以得聞諸法空理故為解深法眾生故說相諦。謂聞前俗真有空諦。又有不解者。真俗為別法耶。為一法耶。即迷有即無無即有有無無二之深理。故說非有無中道自相之四諦。令入中道深理也。為謬解眾生故說差別諦。謂聞前說非有無中道自相之諦。即計實道為一法。故為說有無差別示深理。令人無遍有無中。謂無即是有。有即無。即無故非無。無即有故非有。有故即是無。非無故即是有。不壞非有無。而不壞有無法。故常有無。而有無不別。不別而非一。是故能入無邊有無以為差別諦。此差別即無別之別也。為化離念眾生故說說成諦理。又有眾生。不知諸法因緣整合之義者。為說陰界處等諸因緣互資集之義等。為正見眾生故。次四諦說入四諦之因果之理故。為大乘可化眾生故說后一諦。即是令入緣起無分別因果理事成大乘因果。因果即菩薩及佛也。如是理法差別隨所化眾生說十諦也。如是十種四諦一乘三乘小乘共行也。廣如論說也。十忍者十地中。內會理用為忍。何等為十。一隨順音聲忍。二順忍。三無生忍。此三法說忍。四
【現代漢語翻譯】 現代漢語譯本： 隨順小乘教法修行的行者屬於小乘。指的是在初地之前的教法修行等等。《已論》中說：『爲了根基尚未成熟的眾生，所以宣說世俗諦（Satyasamvriti，相對於勝義諦的世俗認知）。』例如那些愚昧於佛法的小乘行者，以及十信位之前的眾生等等，他們不理解真諦的道理，所以只能隨順他們的認知，為他們宣說事法等等，這是爲了讓他們逐漸成熟根基。爲了教化已經根基成熟的眾生，宣說第一義諦（Paramarthasatya，終極真理）。因為他們已經能夠聽聞諸法皆空的道理。爲了開解那些對深奧佛法有所疑惑的眾生，宣說相諦（Lakshanasatya，現象的真實性）。指的是那些聽聞了之前所說的俗諦（Samvritisatya）和真諦（Satyasatya），既有空性之諦，但又產生疑惑的人，他們不明白真俗是不同的法，還是同一法。他們迷惑于『有即是無，無即是有，有和無並非二元對立』的深奧道理。所以宣說非有非無的中道自相之四諦（Chatvari Aryasatyani，佛教的基本教義），讓他們進入中道的深奧道理。爲了糾正那些錯誤理解的眾生，宣說差別諦（Vishesasatya，差別的真實性）。指的是那些聽聞了之前所說的非有非無的中道自相之諦，卻執著于實道為單一法的人。所以為他們宣說有和無的差別，來揭示深奧的道理，使他們不偏執于普遍的有或無。也就是說，無即是有，有即是無。因為無，所以並非無；無即是有，所以並非有；因為有，所以即是無；並非無，所以即是有。不破壞非有無，也不破壞有無法，所以常有無。而有無不分別，不分別而非一。因此，能夠進入無邊的有無，以此作為差別諦。這種差別，即是無差別的差別。爲了教化那些脫離念頭的眾生，宣說成就諦理（Nispattisatya，成就的真實性）。還有一些眾生，不明白諸法因緣整合之義，所以為他們宣說陰、界、處等諸因緣互相資助整合的意義等等。爲了具有正見的眾生，接著四諦宣說進入四諦的因果之理。爲了能夠被大乘教化的眾生，宣說最後一種諦，即是讓他們進入緣起無分別的因果理事，成就大乘的因果。因果即是菩薩和佛。像這樣，理法差別，隨所教化的眾生而宣說十諦。像這樣，十種四諦，一乘、三乘、小乘共同修行。詳細內容如論中所說。十忍者，指的是十地菩薩在修行中，內心領會真理並運用智慧的能力。哪十種呢？一、隨順音聲忍（Anulomiki-kshanti）：隨順佛法的音聲教誨而安忍。二、順忍（Anukula-kshanti）：順應真理的安忍。三、無生忍（Anutpattika-kshanti）：對諸法不生不滅的真理的安忍。這三種是關於法說的安忍。四
【English Translation】 English version: Those who follow the teachings of the Sravakayana (Śrāvakayāna, Hearer Vehicle) are considered followers of the Small Vehicle (Hinayana). This refers to those who practice the teachings before reaching the first Bhumi (stage of a Bodhisattva). The 'Treatise' states: 'For the sake of beings whose roots are not yet mature, the Conventional Truth (Saṃvṛti-satya, relative truth) is taught.' This includes those who are ignorant of the Dharma, followers of the Small Vehicle, and beings before the ten stages of faith, etc. Because they do not understand the principles of truth, they are taught about phenomena (dharma) according to their understanding, in order to mature their roots. For the sake of beings whose roots are already mature, the Ultimate Truth (Paramārtha-satya, absolute truth) is taught, because they are able to hear the doctrine of the emptiness of all phenomena. For the sake of beings who are confused about profound Dharma, the Truth of Characteristics (Lakṣaṇa-satya, truth of characteristics) is taught. This refers to those who have heard the previously mentioned Conventional Truth and the Truth of Emptiness, but are confused about whether the Conventional and Ultimate Truths are different or the same. They are confused about the profound principle that 'existence is non-existence, non-existence is existence, and existence and non-existence are not two.' Therefore, the Four Noble Truths (Catvāri Ārya-satyāni, the basic teachings of Buddhism) of the Middle Way, which is neither existence nor non-existence, are taught to lead them into the profound principle of the Middle Way. For the sake of beings who misunderstand, the Truth of Difference (Viśeṣa-satya, truth of difference) is taught. This refers to those who have heard the previously mentioned Truth of the Middle Way, which is neither existence nor non-existence, but cling to the idea that the real path is a single entity. Therefore, the difference between existence and non-existence is taught to reveal the profound principle, so that they do not cling to the pervasive existence or non-existence. That is, non-existence is existence, and existence is non-existence. Because it is non-existence, it is not non-existence; because non-existence is existence, it is not existence; because it is existence, it is non-existence; because it is not non-existence, it is existence. It does not destroy non-existence, nor does it destroy existence, so there is always existence and non-existence. And existence and non-existence are not separate, and not separate but not one. Therefore, one can enter into the boundless existence and non-existence, and take this as the Truth of Difference. This difference is the difference of non-difference. For the sake of beings who are free from thoughts, the Truth of Accomplishment (Niṣpatti-satya, truth of accomplishment) is taught. There are also beings who do not understand the meaning of the aggregation of all phenomena through causes and conditions, so the meaning of the mutual support and aggregation of the skandhas (form, feeling, perception, mental formations, and consciousness), realms (sense bases), and spheres (objects of sense) through various causes and conditions is taught to them. For the sake of beings who have right view, the cause and effect of entering the Four Noble Truths is taught after the Four Noble Truths. For the sake of beings who can be transformed by the Mahayana (Mahāyāna, Great Vehicle), the last truth is taught, which is to lead them into the cause and effect of dependent origination (Pratītyasamutpāda, dependent arising) without discrimination, and to accomplish the cause and effect of the Great Vehicle. Cause and effect are Bodhisattvas and Buddhas. In this way, the differences in principles and teachings are taught according to the beings being transformed, thus teaching the ten truths. In this way, the ten kinds of Four Noble Truths are practiced together by the One Vehicle (Ekāyana), the Three Vehicles (Triyāna), and the Small Vehicle. The details are as described in the treatise. The ten Kṣānti (忍, forbearance) refer to the ability of Bodhisattvas in the ten Bhumis (十地, ten grounds) to understand the truth internally and use wisdom in practice. What are the ten? 1. Anulomiki-kṣānti (隨順音聲忍, forbearance in accordance with sound): forbearance in accordance with the sound of the Dharma teachings. 2. Anukula-kṣānti (順忍, conforming forbearance): forbearance in accordance with the truth. 3. Anutpattika-kṣānti (無生忍, non-origination forbearance): forbearance towards the truth that all phenomena are neither born nor die. These three are forbearance related to the Dharma. 4.
如幻忍。五如炎忍。六如夢忍。七如響忍。八如電忍。九如化忍。十如空忍。后七喻說忍。此十中約位者。隨順音聲者初三地。順忍四五六地。無生忍七八地。后七忍九地以上。約三智者。音聲順二忍加行智。無生忍正體智。后七后得智。此十忍約行實地地皆有也。
問。此十忍行相云何。答。聞甚深法而無驚怖。心至信為隨順音聲忍。能順真實無生理生。生決定印可。而未已時為順忍。已證會無不所及時為無生忍。后七忍轉遣疑心立。謂疑雲。一切無生者何現見是有乎。為答此疑故如幻。幻法都無生。實法不可得而現耳有。如是諸法可知。又疑雲。幻法不得生耳識。世法雲何知乎。為答此疑雲如炎。炎都無水而能生渴愛心。諸法亦爾。又疑雲。炎法不得受用物。世法能受用物。云何無乎。為答此疑如夢。夢法都無。而夢中皆能受用。世時亦爾。實無而妄想夢故為受用耳。又疑雲。夢法覺都無。世法不爾。覺時得有。云何無乎。為答此疑故如響。響法都無得物。而猶現可聞。世法亦爾。都不得而因緣現有。又疑雲。響法都無前人無益。世法不爾。人實得益。云何如響乎。為答此疑故如電光。電光不得物。而能照物令人得益。世法亦爾。無得而能益。又疑雲。電有照用。即是實法耶。為答此疑故如化。化法有用。
【現代漢語翻譯】 現代漢語譯本： 如幻忍（Rú Huàn Rěn，像幻覺一樣的忍）。五如炎忍（Rú Yán Rěn，像火焰一樣的忍）。六如夢忍（Rú Mèng Rěn，像夢境一樣的忍）。七如響忍（Rú Xiǎng Rěn，像回聲一樣的忍）。八如電忍（Rú Diàn Rěn，像閃電一樣的忍）。九如化忍（Rú Huà Rěn，像變化一樣的忍）。十如空忍（Rú Kōng Rěn，像虛空一樣的忍）。后七個比喻是用來解釋忍的。這十種忍中，從修行位次上來說，隨順音聲忍對應初地、二地、三地菩薩。順忍對應四地、五地、六地菩薩。無生忍對應七地、八地菩薩。后七種忍對應九地以上的菩薩。從三種智慧（三智）來說，隨順音聲忍和順忍屬於加行智。無生忍屬於正體智。后七種忍屬於后得智。這十種忍在真實修行的各個地上都是存在的。
問：這十種忍的行相是怎樣的？ 答：聽到甚深佛法而沒有驚慌恐懼，內心至誠相信，這是隨順音聲忍。能夠順應真實無生的道理，對生起之法決定認可，但還沒有完全證悟時，這是順忍。已經證悟體會到一切法無所從來，也無所去時，這是無生忍。后七種忍是爲了遣除疑惑而設立的。有人會疑惑說：『如果一切法都是無生的，為什麼現在能親眼看到它們存在呢？』爲了回答這個疑問，所以說如幻。幻化的事物本來就沒有真實生起，實法是不可得的，只是顯現出好像存在的樣子。其他的法也可以這樣理解。又有人會疑惑說：『幻化的事物不能被眼識所認知，世間法又是如何被認知的呢？』爲了回答這個疑問，所以說如炎。火焰本來就沒有水，卻能讓人產生口渴的愛戀之心。一切法也是這樣。又有人會疑惑說：『火焰不能用來受用，世間法卻可以用來受用，怎麼能說沒有呢？』爲了回答這個疑問，所以說如夢。夢境本來就是虛無的，但在夢中卻可以受用。世間也是這樣，實際上沒有，只是因為虛妄的妄想才會有受用。又有人會疑惑說：『夢境醒來后就什麼都沒有了，世間法不是這樣，醒來后還是存在的，怎麼能說沒有呢？』爲了回答這個疑問，所以說如響。回聲本來就得不到任何實質的東西，但仍然可以聽到。世間法也是這樣，本來就得不到任何實質的東西，只是因緣和合而顯現出來。又有人會疑惑說：『回聲對前面的人沒有任何益處，世間法不是這樣，人確實能得到益處，怎麼能說像回聲一樣呢？』爲了回答這個疑問，所以說如電光。電光得不到任何東西，卻能照亮物體，使人得到益處。世間法也是這樣，沒有得到任何東西，卻能帶來益處。又有人會疑惑說：『電光有照亮的作用，這不就是實法嗎？』爲了回答這個疑問，所以說如化。變化之法是有作用的。
【English Translation】 English version: 'Like an illusion' forbearance (Rú Huàn Rěn, forbearance like an illusion). Fifth, 'like a flame' forbearance (Rú Yán Rěn, forbearance like a flame). Sixth, 'like a dream' forbearance (Rú Mèng Rěn, forbearance like a dream). Seventh, 'like an echo' forbearance (Rú Xiǎng Rěn, forbearance like an echo). Eighth, 'like lightning' forbearance (Rú Diàn Rěn, forbearance like lightning). Ninth, 'like a transformation' forbearance (Rú Huà Rěn, forbearance like a transformation). Tenth, 'like emptiness' forbearance (Rú Kōng Rěn, forbearance like emptiness). The last seven metaphors are used to explain forbearance. Among these ten, in terms of stages, 'following the sound' forbearance corresponds to the first three Bhumi (stages of the Bodhisattva path). 'Compliant' forbearance corresponds to the fourth, fifth, and sixth Bhumi. 'No-birth' forbearance corresponds to the seventh and eighth Bhumi. The last seven forbearances correspond to the ninth Bhumi and above. In terms of the three wisdoms (Tri-jnana), 'following the sound' forbearance and 'compliant' forbearance belong to the wisdom of preparation (加行智, Jia Xing Zhi). 'No-birth' forbearance belongs to the wisdom of the true nature (正體智, Zheng Ti Zhi). The last seven forbearances belong to the wisdom attained after (后得智, Hou De Zhi). These ten forbearances exist in every stage of actual practice.
Question: What are the characteristics of these ten forbearances? Answer: Hearing profound Dharma without fear or panic, and having sincere faith in the heart, is 'following the sound' forbearance. Being able to comply with the truth of no-birth, and having a firm recognition of arising phenomena, but not yet fully enlightened, is 'compliant' forbearance. Having already realized and experienced that all phenomena come from nowhere and go nowhere, is 'no-birth' forbearance. The last seven forbearances are established to dispel doubts. Someone might doubt and say: 'If all phenomena are without birth, why can we see them existing now?' To answer this doubt, it is said to be like an illusion. Illusory things originally have no real arising, and real phenomena are unattainable, but they appear as if they exist. Other phenomena can be understood in the same way. Someone might also doubt and say: 'Illusory things cannot be perceived by eye-consciousness, so how are worldly phenomena perceived?' To answer this doubt, it is said to be like a flame. A flame originally has no water, but it can cause a thirst for love. All phenomena are like this. Someone might also doubt and say: 'A flame cannot be used for enjoyment, but worldly phenomena can be used for enjoyment, so how can you say they don't exist?' To answer this doubt, it is said to be like a dream. Dreams are originally unreal, but in dreams, one can experience enjoyment. The world is also like this; it is actually non-existent, but because of false thoughts, there is enjoyment. Someone might also doubt and say: 'When one wakes up from a dream, there is nothing left, but worldly phenomena are not like that; they still exist after waking up, so how can you say they don't exist?' To answer this doubt, it is said to be like an echo. An echo originally does not obtain any substantial thing, but it can still be heard. Worldly phenomena are also like this; they originally do not obtain any substantial thing, but they appear due to the aggregation of conditions. Someone might also doubt and say: 'An echo does not benefit the person in front, but worldly phenomena are not like that; people can actually benefit from them, so how can you say they are like an echo?' To answer this doubt, it is said to be like lightning. Lightning does not obtain anything, but it can illuminate objects and benefit people. Worldly phenomena are also like this; they do not obtain anything, but they can bring benefits. Someone might also doubt and say: 'Lightning has the function of illumination, so isn't it a real phenomenon?' To answer this doubt, it is said to be like a transformation. Transformed phenomena have a function.
而非實。世法亦爾。豈有實乎。又疑雲。一切法無作者。誰能作是也。為答此疑故如虛空。能化一切色法。而其空體不可得。一切法亦爾。實體空不可得。而無所不為如虛空耳。菩薩知是得無生忍等。故其身如幻。乃至如空。非有非無。常住中道實相。以無緣慈悲故不捨生死。不住寂滅。恒修佛法利益眾生也。是即說十地菩薩為心之德用也。
問。三乘緣起一乘緣起有何別耶。答。三乘緣起者。緣集有。緣散即無。一乘緣起即不爾。緣合不有。緣散不無。
問。一乘緣起法。若緣集不有。緣散不無者。何用為緣合及散乎。答。雖法無增減而隨順處以說。故非無益空言。不知緣合之人中。即言為緣集有言。不知緣散之人中。即言為緣散。散門以生解人中。即言散。而非方散。以昔無非散時故。于合門以生解人中。即言合。而非方合。以昔無非合時故。
問。若爾法古定為無合散耶。答。不爾。若定無合散者。何亦言方為合散乎。
問。若爾法亦可緣合有緣散無耶。答。亦得隨緣有無。雖言有無而既言隨緣。故即可知。非有定有。非無定無。故即知非非定有無。以非有無故。隨緣時非增減。以非非定有無故。隨緣時即非有無。如是諸義能隨緣言無不當。亦無所當。無所當故即無自處。無自處故無
【現代漢語翻譯】 現代漢語譯本： 並非真實。世間法也是如此，難道有什麼是真實的嗎？又有人疑惑說，一切法沒有作者，是誰能創造這些呢？爲了回答這個疑問，就像虛空一樣，能顯現一切色法，但虛空本身卻不可得。一切法也是如此，實體是空，不可得，但卻無所不能，就像虛空一樣。菩薩明白這些道理，證得無生法忍等等，所以他們的身體就像幻影，乃至像虛空，非有非無，常住在中道實相。因為無緣大慈悲，所以不捨棄生死，不住于寂滅，恒常修習佛法，利益眾生。這就是說十地菩薩的心的德行和作用。 問：三乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayana，聲聞乘、緣覺乘、菩薩乘）的緣起和一乘（Ekayana，唯一佛乘）的緣起有什麼區別？ 答：三乘的緣起是，因緣聚合則有，因緣離散則無。一乘的緣起不是這樣，因緣聚合不一定有，因緣離散不一定無。 問：一乘的緣起法，如果因緣聚合不一定有，因緣離散不一定無，那為什麼還要因緣聚合和離散呢？ 答：雖然法沒有增減，但爲了順應不同的情況而說。所以不是沒有意義的空話。在不瞭解因緣聚合的人面前，就說是因緣聚合而有；在不瞭解因緣離散的人面前，就說是因緣離散。在通過離散之門而生起理解的人面前，就說是離散，但不是現在才離散，因為過去沒有不是離散的時候。在通過聚合之門而生起理解的人面前，就說是聚合，但不是現在才聚合，因為過去沒有不是聚合的時候。 問：如果這樣，法本來就是沒有聚合和離散的嗎？ 答：不是這樣。如果本來就沒有聚合和離散，那為什麼還要說現在才聚合和離散呢？ 問：如果這樣，法也可以因緣聚合而有，因緣離散而無嗎？ 答：也可以隨順因緣而有或無。雖然說有或無，但既然說是隨順因緣，所以就可以知道，不是一定有，也不是一定無。因此就知道不是非要有或非要無。因為不是有或無，所以隨順因緣時沒有增減。因為不是非要有或非要無，所以隨順因緣時就不是有或無。像這些道理，能夠隨順因緣來說，沒有不恰當的，也沒有什麼可以執著的。因為沒有什麼可以執著的，所以就沒有自己的處所。因為沒有自己的處所，所以沒有。
【English Translation】 English version: It is not real. Worldly dharmas are also like this. Is there anything that is real? Furthermore, there is doubt: 'All dharmas have no creator. Who can create these?' To answer this doubt, it is like the empty space (ākāśa), which can manifest all forms (rūpa), but the body of the empty space itself is unattainable. All dharmas are also like this. The entity is empty and unattainable, but it is capable of everything, just like empty space. Bodhisattvas understand these principles and attain the non-origination forbearance (anutpattika-dharma-kṣānti) and so on. Therefore, their bodies are like illusions, even like empty space, neither existent nor non-existent, constantly abiding in the Middle Way, the true reality (bhūta-tathatā). Because of unconditioned compassion (nirālambana-karuṇā), they do not abandon birth and death, do not abide in quiescence, and constantly cultivate the Buddha's Dharma to benefit sentient beings. This is to describe the virtues and functions of the minds of the Ten-Ground Bodhisattvas. Question: What is the difference between the dependent origination (pratītyasamutpāda) of the Three Vehicles (Triyāna) and the dependent origination of the One Vehicle (Ekayāna)? Answer: The dependent origination of the Three Vehicles is that when conditions gather, there is existence; when conditions scatter, there is non-existence. The dependent origination of the One Vehicle is not like this; when conditions gather, there is not necessarily existence; when conditions scatter, there is not necessarily non-existence. Question: If the Dharma of the One Vehicle's dependent origination is such that when conditions gather, there is not necessarily existence, and when conditions scatter, there is not necessarily non-existence, then what is the use of conditions gathering and scattering? Answer: Although the Dharma has no increase or decrease, it is spoken according to the circumstances. Therefore, it is not meaningless empty talk. To those who do not understand the gathering of conditions, it is said that existence arises from the gathering of conditions. To those who do not understand the scattering of conditions, it is said that conditions scatter. To those who develop understanding through the gate of scattering, it is said to be scattering, but it is not just now scattering, because there was no time in the past when it was not scattering. To those who develop understanding through the gate of gathering, it is said to be gathering, but it is not just now gathering, because there was no time in the past when it was not gathering. Question: If that is the case, is the Dharma originally without gathering and scattering? Answer: It is not so. If there were originally no gathering and scattering, then why would it be said that there is now gathering and scattering? Question: If that is the case, can the Dharma also exist when conditions gather and not exist when conditions scatter? Answer: It can also exist or not exist according to conditions. Although it is said to exist or not exist, since it is said to be according to conditions, it can be known that it is not necessarily existent, nor necessarily non-existent. Therefore, it is known that it is not necessarily existent or non-existent. Because it is neither existent nor non-existent, there is no increase or decrease when conditions arise. Because it is not necessarily existent or non-existent, it is neither existent nor non-existent when conditions arise. These principles can be spoken according to conditions without being inappropriate, and without anything to cling to. Because there is nothing to cling to, there is no self-location. Because there is no self-location, there is no.
是非處。一乘緣起之法非計情所及。雖非計情所及而不遠求。返情即是也。
問言返情者。不知其方便。云何。答。雖方便無量。而其要言之。隨所見處即不著心為是。隨所聞之法不取如聞。即能解其所由。又即解法實性也。
問。雖有此言而不知所以。答。泛聖教之言趣皆有于機緣之所由。謂教是藥。能治眾生病故。若以生而治即以生。若以不生治者即以不生。若法空是生不生者。以生為是。以不生為非。以非生為是。以生即非是也。其法非有于不生生故。即能以生不生治病無障。
問。其法為有不當生不生法耶不。答。不也。若有不當生不生法者。云何能以生不生治病乎。非有不當生不生法故。乃能以生不生治病也。
問。不知其所治之處。為即眾生不解不生病耶。不知此病離處耶。答。當不解之病不得治。以已是病故。又非已離解處。以已無病故。但此不解心令生解之處。以名為治病所由。以此治病所由故聖教藥起。是故但言。教有于機緣所由不有於法。
問。其法為所者何乎。答。此即諸法實性。無住本道。無住本故即無可約法。無可約法故即無分別相。無分別相故即非心所行處。但證者境界非未證者知。是名為法實相。一切法而無不爾。此處十佛普賢境界。
問。既
【現代漢語翻譯】 現代漢語譯本： 這是關於『是』與『非』的討論。一乘（Ekayana，唯一乘載）緣起之法，不是計較情識所能達到的境界。雖然不是計較情識所能達到的境界，但也不需要向遠處尋求。迴歸到情識本身就是答案。
問：迴歸到情識本身，我不知道其中的方法，該怎麼辦？答：雖然方法有無量多種，但如果要簡要地說，那就是：對於所見到的事物，不要執著於心；對於所聽聞的佛法，不要按照字面意思去理解。這樣就能理解其根本原因，也就能理解佛法真實的體性。
問：雖然聽了這些話，但還是不明白其中的道理。答：普遍來說，聖教（Buddha's teachings，佛陀的教誨）的言語，其旨趣都根源於眾生的根機和因緣。譬如說，佛法是藥，能夠醫治眾生的煩惱病。如果用『生』（arising，產生）來治療，那就是用『生』來對治；如果用『不生』（non-arising，不產生）來治療，那就是用『不生』來對治。如果認為法空（emptiness of phenomena，諸法空性）是『生』與『不生』的對立，認為『生』是對的，『不生』是錯的，或者認為『非生』是對的，『生』就是錯的，那麼這種理解就是錯誤的。因為佛法的本質並非存在於『生』或『不生』之中，所以才能用『生』與『不生』來治療煩惱病而沒有障礙。
問：那麼，佛法中是否存在不應該用『生』或『不生』來對待的情況呢？答：不是的。如果存在不應該用『生』或『不生』來對待的情況，又怎麼能用『生』與『不生』來治療煩惱病呢？正因為不存在不應該用『生』或『不生』來對待的情況，才能用『生』與『不生』來治療煩惱病。
問：我不知道所要治療的是什麼。是眾生不理解『不生』的病嗎？還是脫離了這種病的狀態呢？答：當不理解的病存在時，是無法治療的，因為它本身就是病。但也不是已經脫離了理解的狀態，因為那樣就已經沒有病了。而是要讓這種不理解的心產生理解，這才是治療疾病的根本。正因為有這種治療疾病的根本，聖教的藥效才能發揮作用。所以說，佛法存在於眾生的根機和因緣之中，而不是存在於固定的法之中。
問：那麼，佛法所指向的是什麼呢？答：佛法所指向的就是諸法的真實體性，是無所執著的根本之道（fundamental path，根本的道路）。因為無所執著，所以無法用任何固定的法來約束它。因為無法用任何固定的法來約束它，所以沒有分別相。因為沒有分別相，所以不是心識所能到達的境界。只有證悟者才能體驗到這種境界，未證悟者無法理解。這就是所謂的法實相（true nature of reality，實相）。一切法都是如此。這是十方諸佛（ten directions Buddhas，十方諸佛）和普賢菩薩（Samantabhadra，普賢菩薩）的境界。
問：既然如此
【English Translation】 English version: This is a discussion about 'is' and 'is not'. The Dharma of Ekayana (the One Vehicle) arising from conditions is beyond the reach of calculation and emotion. Although it is beyond the reach of calculation and emotion, it is not to be sought far away. Returning to emotion itself is the answer.
Question: Regarding returning to emotion, I do not know the means. What should I do? Answer: Although the means are immeasurable, to put it briefly, it is this: wherever you see, do not attach to it in your mind. When you hear the Dharma, do not take it literally as it is heard. Then you can understand its cause, and you can also understand the true nature of the Dharma.
Question: Although I have heard these words, I still do not understand the reason. Answer: Generally speaking, the words of the Buddha's teachings (Buddha's teachings) all originate from the faculties and conditions of sentient beings. For example, the Dharma is medicine, which can cure the diseases of sentient beings' afflictions. If 'arising' (arising) is used to treat it, then 'arising' is used to counteract it; if 'non-arising' (non-arising) is used to treat it, then 'non-arising' is used to counteract it. If one thinks that the emptiness of phenomena (emptiness of phenomena) is the opposition of 'arising' and 'non-arising', and thinks that 'arising' is right and 'non-arising' is wrong, or that 'non-arising' is right and 'arising' is wrong, then this understanding is wrong. Because the essence of the Dharma does not exist in 'arising' or 'non-arising', it can use 'arising' and 'non-arising' to treat the diseases of afflictions without obstacles.
Question: Then, is there a situation in the Dharma where 'arising' or 'non-arising' should not be used? Answer: No. If there is a situation where 'arising' or 'non-arising' should not be used, how can 'arising' and 'non-arising' be used to treat the diseases of afflictions? It is precisely because there is no situation where 'arising' or 'non-arising' should not be used that 'arising' and 'non-arising' can be used to treat the diseases of afflictions.
Question: I do not know what is to be treated. Is it the disease of sentient beings not understanding 'non-arising'? Or is it the state of being free from this disease? Answer: When the disease of not understanding exists, it cannot be treated, because it is the disease itself. But it is not that one has already left the state of understanding, because then there would be no disease. Rather, it is to make this mind of not understanding generate understanding, which is the root of treating the disease. It is because of this root of treating the disease that the medicine of the Buddha's teachings can take effect. Therefore, it is said that the Dharma exists in the faculties and conditions of sentient beings, not in a fixed Dharma.
Question: Then, what does the Dharma point to? Answer: The Dharma points to the true nature of all phenomena, which is the fundamental path (fundamental path) of non-attachment. Because there is no attachment, it cannot be bound by any fixed Dharma. Because it cannot be bound by any fixed Dharma, there is no distinguishing characteristic. Because there is no distinguishing characteristic, it is not a realm that the mind can reach. Only those who are enlightened can experience this realm, and those who are not enlightened cannot understand it. This is the so-called true nature of reality (true nature of reality). All Dharmas are like this. This is the realm of the Buddhas of the ten directions (ten directions Buddhas) and Samantabhadra (Samantabhadra).
Question: Since that is the case
普賢境界者。普賢即臨機門無于機所殘現。若爾亦可諸法實相即餘人境界也。答。亦得。普賢如自所得法。無于機緣殘現故。經云。正義中置隨義語。正說中置隨語義。謂其義也。
問。不知其義云何。答。言正義者為一乘義。正說者三乘義。三乘義中隨情安立故。其義但在言中耳。以言攝義故。義即有于言。一乘中語即是義語故。無語而不義。語義即是語義故。無義而不語義。語即義故義而無言不及。義義即語故語而無不及。義語語義無礙自在。圓融無礙故。故其緣起無住令在顯說。終日說非有說。非有有故與不說無分別說。說既爾。能聞者亦爾。一聞即一切聞。可知思也。
問。可於相當如是聞者。一聞一切聞一切聞一聞。若三乘法但有語。故即無所詮之義耶。答。非無所詮義。然而其義但有言分齊。一相法門謂有者但有中盡非不有。不有者即不有中盡非有義。如是一相法門也。雖有無二諦相即相融。而非即其事法相圓融自在故。故語義能詮所詮分齊不不參也。一乘正義中即不如是。隨舉一法盡攝一切故。即中中自在故。可思也。
問。若爾一乘法但語說盡。何故言緣起之際不可說但證者乃知乎。答。是汝見耳。但汝見法語中盡故起如是問耳。其法無留處。豈但有語聞。聞處令有于聞。不得聞
【現代漢語翻譯】 現代漢語譯本 關於普賢境界：普賢菩薩（Samantabhadra，象徵菩薩的行愿）的境界，是指在面對各種機緣時，他的智慧和行動能夠完美地適應，不會留下任何未被度化的眾生。如果這樣說，那麼是否也可以認為諸法的實相（reality of all dharmas）就是其他人的境界呢？回答是：也可以這樣認為。普賢菩薩的境界就像他自己所證悟的法一樣，不會因為機緣而有所遺漏。所以經書中說：『在正義之中安置隨義之語，在正說之中安置隨義之語義。』這就是所說的意義。
問：不明白其中的含義是什麼。答：所說的『正義』指的是一乘（Ekayana，唯一佛乘）的教義，『正說』指的是三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的教義。在三乘的教義中，是隨著眾生的根器和意願而安立的，所以其意義只存在於言語之中。因為言語能夠涵蓋意義，所以意義就存在於言語之中。在一乘的教義中，語言就是意義的體現，所以沒有不包含意義的語言。語義就是語義的體現，所以沒有不包含語義的意義。語言就是意義，所以意義不會有語言無法表達的地方。意義就是語言，所以語言不會有無法觸及的意義。語言和意義、語義之間是無礙自在的，圓融無礙的。因此，其緣起（dependent origination）是無住的，使其能夠在顯說中展現。終日說法，卻又好像沒有說法。因為非有非無，所以與不說沒有分別。說法是這樣，能聽聞的人也是這樣。一聞即一切聞，這是可以理解和思考的。
問：如果可以像這樣相應地聽聞，一聞即一切聞，一切聞即一聞。如果三乘的法只有語言，那麼是不是就沒有所詮釋的意義呢？答：並非沒有所詮釋的意義。然而，其意義只是存在於語言的範圍之內。一相法門（Ekayana-dharma-paryaya，一相法門）所說的『有』，只是在『有』之中窮盡，並非沒有。『不有』，就是在『不有』之中窮盡，並非有意義。這就是一相法門。雖然有有和無二諦（two truths，勝義諦和世俗諦）的相即相融，但並非是事法之相的圓融自在。所以，語義和能詮、所詮的範圍是不會混淆的。在一乘的正義中就不是這樣，隨便舉出一個法，就能夠涵蓋一切法，所以在即中能夠自在，這是可以思考的。
問：如果這樣說，一乘的法只是用語言就能夠完全表達，為什麼又說在緣起之際是不可說的，只有證悟者才能夠知道呢？答：這是你的見解而已。只是因為你認為法語中已經包含了全部，所以才會產生這樣的疑問。這個法是沒有停留之處的，豈止是有語言和聽聞。聽聞之處，使其能夠聽聞，卻又無法聽聞。
【English Translation】 English version Regarding the realm of Samantabhadra (普賢, symbolizing the vows and practices of a Bodhisattva): Samantabhadra refers to the manifestation of wisdom and action that perfectly adapts to all opportunities, leaving no sentient being un-liberated. If so, can it also be considered that the reality of all dharmas (諸法實相) is the realm of others? The answer is: it can also be considered so. Samantabhadra's realm is like the Dharma he himself has realized, without any omissions due to circumstances. Therefore, the scriptures say: 'In the correct meaning, place words that follow the meaning; in the correct explanation, place semantics that follow the meaning.' This is what is meant.
Question: I do not understand what the meaning is. Answer: The 'correct meaning' refers to the doctrine of the Ekayana (一乘, the One Vehicle), and the 'correct explanation' refers to the doctrine of the Triyana (三乘, the Three Vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). In the doctrine of the Triyana, it is established according to the capacities and desires of sentient beings, so its meaning only exists within language. Because language can encompass meaning, meaning exists within language. In the doctrine of the Ekayana, language is the embodiment of meaning, so there is no language that does not contain meaning. Semantics is the embodiment of semantics, so there is no meaning that does not contain semantics. Language is meaning, so meaning will not have places that language cannot express. Meaning is language, so language will not have meaning that it cannot reach. Language and meaning, semantics, are unhindered and free, perfectly integrated and unobstructed. Therefore, its dependent origination (緣起) is non-abiding, allowing it to be manifested in explicit speech. All day long, Dharma is spoken, yet it is as if nothing has been spoken. Because it is neither existent nor non-existent, there is no difference from not speaking. As speaking is, so are those who can hear. One hearing is all hearing; this can be understood and contemplated.
Question: If one can hear accordingly, one hearing is all hearing, and all hearing is one hearing. If the Dharma of the Triyana only has language, then is there no meaning to be explained? Answer: It is not that there is no meaning to be explained. However, its meaning only exists within the scope of language. The Ekayana-dharma-paryaya (一相法門, the Dharma Gate of One Aspect) says that 'existence' is exhausted within 'existence,' not that it does not exist. 'Non-existence' is exhausted within 'non-existence,' not that it has meaning. This is the Dharma Gate of One Aspect. Although there is the mutual inclusion and integration of the two truths (二諦, the two truths: ultimate truth and conventional truth) of existence and non-existence, it is not the perfect and free integration of the aspects of phenomena. Therefore, the scope of semantics and what can be explained and what is explained will not be confused. It is not like this in the correct meaning of the Ekayana. By simply citing one Dharma, it can encompass all Dharmas, so it can be free within the 'is-ness'; this can be contemplated.
Question: If so, if the Dharma of the Ekayana can be completely expressed with language, why is it said that at the moment of dependent origination, it is inexpressible, and only those who have realized it can know? Answer: This is just your view. It is only because you think that the Dharma language contains everything that you raise such a question. This Dharma has no place to stay, let alone just having language and hearing. The place of hearing allows hearing, but it cannot be heard.
之處中令有于不聞耳。語中無殘。法無盡故令證者知耳。
問。此經以名號品至小相光明品明緣修因果。自普賢性起二品明性起因果。不知云何為緣修因果。云何為性起因果耶。答。從聞熏習等三慧方便緣。以修行所生顯之義名為緣修因果。即此緣修因果法順自不住實性故。雖隨緣生顯而從本不生。不生故生即不生。不生相不可得之義等名為性起因果。譬如無我報心。以睡眠因緣故成虎之義為緣修因果。即其虎無我報心作故。雖作虎而無其心之量過之義。名為性起因果也。
問。若爾者其虎即無眠緣即無。從本以來不自有。云何性起為修生因果別耶。答。實爾。其無緣修即無性起。無性起即不成緣修。然即其緣修是離相順體故為性起。性起即是隨緣故為緣修。雖無二體二義不相是也。
問。其緣修德即離性相。故與體無差別。與性起離相有何別耶。答。雖二俱離性相。而緣修離緣不成。性起離緣不損。故有別也。
問。若性起離緣不損者。非待緣修可成耶。答。言不損者。緣集時中不增。自無我量故緣散時亦不損。自無我性故云不損。非謂無緣自體有也。
問。若爾者即非緣修無性起。非性起無緣修。非性起無緣修故修生由無不本有。非緣修無本有故本有非修生無由。既其力齊。何故
【現代漢語翻譯】 現代漢語譯本：
之處中，如果還有未聽聞的，就用耳朵去聽聞。言語中沒有殘缺，佛法沒有窮盡，所以讓證悟者知曉。
問：這部經從《名號品》到《小相光明品》，闡明了緣修的因果。從《普賢性起》兩品，闡明了性起的因果。不知道什麼是緣修的因果？什麼又是性起的因果？
答：從聽聞熏習等三種智慧方便的因緣，以修行所產生的顯現之義，稱為緣修因果。即此緣修因果之法，順應自性不住的實性，所以雖然隨緣而生顯現，卻從根本上不生。不生所以生即是不生，不生之相不可得的意義等，稱為性起因果。譬如無我報心（沒有自我的報應之心），以睡眠的因緣，成就了虎的顯現，這稱為緣修因果。即那虎是無我報心所作，雖然顯現為虎，卻沒有虎的心的量度，這稱為性起因果。
問：如果這樣，那虎就沒有睡眠的因緣，也就沒有了。從根本上來說，它不是自己本有的。那麼，性起和修生（通過修行而生）的因果有什麼區別呢？
答：確實如此。沒有緣修，就沒有性起；沒有性起，就不能成就緣修。然而，緣修就是離相順應本體，所以是性起；性起就是隨順因緣，所以是緣修。雖然沒有兩個本體，但兩種意義並不互相違背。
問：緣修的功德，就是遠離自性之相，所以與本體沒有差別。那麼，它與性起的離相有什麼區別呢？
答：雖然兩者都遠離自性之相，但緣修如果離開了因緣就不能成立，而性起離開了因緣也不會受到損害，所以有區別。
問：如果性起離開了因緣也不會受到損害，那麼，它不是可以不依賴緣修而成就嗎？
答：說不損害，是指因緣聚集時不會增加，因為它本來就沒有自我的量度；因緣散去時也不會減少，因為它本來就沒有自我的自性，所以說不損害。並不是說沒有因緣，它自身就存在。
問：如果這樣，那麼就不是緣修沒有性起，也不是性起沒有緣修。不是性起沒有緣修，所以修生之法沒有不是本有的；不是緣修沒有本有，所以本有的東西不是修生而來的就沒有理由。既然它們的力量相等，為什麼……
【English Translation】 English version:
In places where there are still things unheard, listen with your ears. There are no deficiencies in the words, and the Dharma is inexhaustible, therefore, let those who are enlightened know.
Question: This Sutra, from the 'Name and Qualities' chapter to the 'Minor Marks of Light' chapter, elucidates the cause and effect of conditioned cultivation (yuan xiu) (cultivation based on conditions). From the two chapters on 'Universal Virtue's Nature Arising' (Pu Xian Xing Qi), it elucidates the cause and effect of nature arising (xing qi) (the arising of inherent nature). I do not know what the cause and effect of conditioned cultivation is, and what the cause and effect of nature arising is.
Answer: From the conditions of hearing, learning, and the three wisdoms (san hui) (wisdom arising from hearing, thinking, and meditation), the meaning of manifestation arising from cultivation is called the cause and effect of conditioned cultivation. That is, this Dharma of conditioned cultivation accords with the true nature of non-abiding, so although it arises and manifests according to conditions, it does not arise from the root. Because it does not arise, arising is non-arising, and the meaning of the unobtainable characteristic of non-arising, etc., is called the cause and effect of nature arising. For example, the mind of retribution without self (wu wo bao xin) (a mind of karmic consequence without inherent self), due to the condition of sleep, becomes the manifestation of a tiger; this is called the cause and effect of conditioned cultivation. That is, the tiger is made by the mind of retribution without self, so although it manifests as a tiger, it does not have the measure of a tiger's mind; this is called the cause and effect of nature arising.
Question: If that is the case, then the tiger has no condition of sleep, and therefore does not exist. Fundamentally, it is not self-existent. Then, what is the difference between the cause and effect of nature arising and the cause and effect of cultivation-born (xiu sheng) (born through cultivation)?
Answer: Indeed, without conditioned cultivation, there is no nature arising; without nature arising, conditioned cultivation cannot be accomplished. However, conditioned cultivation is the separation from characteristics and accordance with the substance, so it is nature arising; nature arising is following conditions, so it is conditioned cultivation. Although there are not two substances, the two meanings do not contradict each other.
Question: The merit of conditioned cultivation is separation from the characteristics of inherent nature, so there is no difference from the substance. Then, what is the difference between it and the separation from characteristics of nature arising?
Answer: Although both are separated from the characteristics of inherent nature, conditioned cultivation cannot be established if it is separated from conditions, while nature arising is not harmed if it is separated from conditions, so there is a difference.
Question: If nature arising is not harmed by separation from conditions, then can it be accomplished without relying on conditioned cultivation?
Answer: Saying 'not harmed' means that it does not increase when conditions gather, because it originally has no measure of self; it also does not decrease when conditions disperse, because it originally has no self-nature, so it is said 'not harmed'. It does not mean that it exists on its own without conditions.
Question: If that is the case, then it is not that conditioned cultivation has no nature arising, nor that nature arising has no conditioned cultivation. It is not that nature arising has no conditioned cultivation, so the Dharma born of cultivation has nothing that is not originally inherent; it is not that conditioned cultivation has nothing originally inherent, so there is no reason for the originally inherent to not be born of cultivation. Since their powers are equal, why...
其有本末義。答。如是緣起無分別法中。其能隨順解者隨先舉為本。無礙之何有定本末之義乎。可思解也。
問。本有修生等四句中。有修生本有本有修生二句。其即緣起法故非本有無修生。非修生無本有。此二句因緣法可解。唯本有但修生此二句。何為因緣法乎。若非由修生而有本有者。與習種以前有本有之義有何別乎。答。聖者能見機益故四句此善說。若有機緣眾生以性種為前。習種為后利益。即說本有前有修生後有。若有眾生以修生為前。本有為后利益。即說性種為后。習種為前。但隨機處中說耳。勿見法定本有前後。以其法無前後故。即善當於先後耳。是故諸聖教之說前後不定。然而如言取者。定本有前有法故。失因緣旨違聖意故。與彼人不同。
問。潛用資成門中。經云。如來性起光明益邪見眾生。如日光益生盲眾生不知。其邪見眾生大違理。云何得益乎。為益當時。為后時耶。答。二時得益。
問。其後時益可知。當時益何也。答。雖其邪見之性違理眾生。即其蒙性起慈故得受身心果報。其果報非性起慈。即無果報故。是即深慈一切眾生所不可知之慈也。
問。眾生苦果以眾生自噁心業所感。云何佛慈故所得乎。答。眾生諸苦但以如來藏佛作。無餘法能作眾生苦報故。經云。法
【現代漢語翻譯】 其有本末義（根本和枝末的意義）。答：如是緣起（dependent origination）無分別法中，其能隨順解者隨先舉為本。無礙之何有定本末之義乎？可思解也。
問：本有修生等四句中，有修生本有、本有修生二句。其即緣起法故非本有無修生，非修生無本有。此二句因緣法可解。唯本有但修生此二句，何為因緣法乎？若非由修生而有本有者，與習種（habitual seeds）以前有本有之義有何別乎？答：聖者能見機益故四句此善說。若有機緣眾生以性種（nature seeds）為前，習種為后利益，即說本有前有修生後有。若有眾生以修生為前，本有為后利益，即說性種為后，習種為前。但隨機處中說耳。勿見法定本有前後，以其法無前後故。即善當於先後耳。是故諸聖教之說前後不定。然而如言取者，定本有前有法故，失因緣旨違聖意故，與彼人不同。
問：潛用資成門中，經云：『如來性起光明益邪見眾生，如日光益生盲眾生不知。』其邪見眾生大違理，云何得益乎？為益當時，為后時耶？答：二時得益。
問：其後時益可知，當時益何也？答：雖其邪見之性違理眾生，即其蒙性起慈故得受身心果報。其果報非性起慈，即無果報故。是即深慈一切眾生所不可知之慈也。
問：眾生苦果以眾生自噁心業所感，云何佛慈故所得乎？答：眾生諸苦但以如來藏（Tathagatagarbha）佛作，無餘法能作眾生苦報故。經云：『法』
【English Translation】 English version: It has the meaning of root and branch. Answer: In such dependent origination (緣起) and non-discriminating dharma, those who can understand it accordingly take what is mentioned first as the root. Since there is no obstruction, how can there be a fixed meaning of root and branch? It can be contemplated and understood.
Question: Among the four phrases 'inherent existence and cultivation-produced,' there are the two phrases 'cultivation-produced inherent existence' and 'inherent existence cultivation-produced.' Since they are dependent origination dharmas, there is no inherent existence without cultivation-produced, and no cultivation-produced without inherent existence. These two phrases of dependent origination dharma can be understood. Only the two phrases 'inherent existence but cultivation-produced,' what is the dependent origination dharma in them? If inherent existence is not produced by cultivation, what is the difference from the meaning of inherent existence existing before habitual seeds (習種)? Answer: The sages can see the opportunity and benefit, so these four phrases are well spoken. If there are sentient beings who benefit from nature seeds (性種) being first and habitual seeds being later, then it is said that inherent existence is before and cultivation-produced is after. If there are sentient beings who benefit from cultivation-produced being first and inherent existence being later, then it is said that nature seeds are after and habitual seeds are before. It is only spoken according to the opportunity. Do not see the dharma as having a fixed order of inherent existence before and after, because the dharma has no before and after. It is good to adapt to the order. Therefore, the teachings of the sages are not fixed in their order. However, those who take the words literally, fixing the dharma of inherent existence before, lose the meaning of dependent origination and go against the intention of the sages, and are different from those people.
Question: In the gate of latent use and support, the sutra says, 'The Tathagata's (如來) nature-originated light benefits sentient beings with wrong views, like the sunlight benefiting blind sentient beings who do not know it.' The sentient beings with wrong views greatly violate reason, how can they benefit? Is it beneficial at that time, or later? Answer: It benefits at both times.
Question: The benefit later is known, what is the benefit at that time? Answer: Although the nature of wrong views violates reason, sentient beings, because they are covered by the nature-originated compassion, receive the karmic rewards of body and mind. If the karmic rewards are not from nature-originated compassion, then there would be no karmic rewards. This is the deep compassion that all sentient beings cannot know.
Question: Sentient beings' suffering results are felt by sentient beings' own evil mind karma, how can they be obtained because of the Buddha's compassion? Answer: All the sufferings of sentient beings are only made by the Tathagatagarbha (如來藏) Buddha, no other dharma can make the suffering retribution of sentient beings. The sutra says, 'Dharma'
種眾苦也。
問。此但一切眾生如來藏作。何為慈乎。答。既舉體如來藏作故。以其如來藏熏習故。方離苦得樂果故。其慈甚深莫過於此。
問。益義可爾。然而其眾生受苦者何佛慈乎。答。若佛令不受苦者。其眾生不得厭苦求樂。要令受苦方得生厭苦心。以此義故。得其眾生苦即佛慈故令受也。此言如來藏等。且約終教等言之。若一乘者。即性起之法作也。
問。性起及緣起。此二言有何別耶。答。性起者即自是言不從緣言緣起者。此中入之近方便。謂法從緣而起。無自性故。即其法不起中令入解之。其性起者。即其法性。即無起以為性故。即其以不起為起。
問。若爾者即不起何故言為起耶。答。言起者即其法性離分別。菩提心中現前在故云為起。是即以不起為起。如其法本性故名起耳。非有起相之起。
問。若爾要待離分別心方起者。為本不起別。何即之以本不起為起乎。答。雖待無分別心方起與本不起非別相。起與不起同無異故。無增減故。是故經中。以虛空中鳥所行不所行。俱無別空為喻說。
問。雖虛空無異而行不行不同。何為無異乎。若無異者不行處亦云行。行處亦不行耶。答。但以見鳥緣為別耳。若不見其鳥緣即冥無別。如是但見其菩提心。緣為別耳。然而其
【現代漢語翻譯】 現代漢語譯本： 種種痛苦的根源。
問：這僅僅是一切眾生的如來藏（Tathagatagarbha，如來藏）所為嗎？為何說是慈悲呢？答：既然是整個如來藏的作用，因為如來藏的熏習，才能夠脫離痛苦獲得快樂的結果，所以這種慈悲非常深遠，沒有比這更甚的了。
問：利益的意義可以理解。然而，眾生所受的苦難，佛的慈悲在哪裡呢？答：如果佛讓眾生不受苦，那麼眾生就不會厭惡痛苦而尋求快樂。一定要讓眾生承受痛苦，才能生起厭離痛苦的心。因為這個緣故，眾生所受的苦難，正是佛的慈悲所導致的。這裡所說的如來藏等等，只是就終教等等而言。如果是一乘（Ekayana，唯一佛乘）的教義，那就是性起之法的作用。
問：性起和緣起，這兩種說法有什麼區別呢？答：性起是指其本身就是如此，不依賴於因緣。緣起是指從因緣而生起，是進入佛法的方便之門，意思是法從因緣而生起，沒有自性。因此，在法不生起的狀態中，才能理解其真諦。而性起是指法的本性，即以不生起為本性，也就是以不起為起。
問：如果是這樣，既然是不起，為什麼又說是起呢？答：說起，是指法的本性遠離分別。在菩提心中顯現，所以稱為起。這就是以不起為起。如同法的本來性質，所以稱為起，而不是有起相的起。
問：如果這樣，一定要等到遠離分別心才能生起，那麼和本不起有什麼區別？為什麼又說以本不起為起呢？答：雖然要等待無分別心才能生起，但和本不起並沒有區別。起和不起同樣沒有差異，沒有增減。所以經中用虛空中鳥的飛行和不飛行，都不能改變虛空的性質來比喻。
問：雖然虛空沒有差異，但飛行和不飛行是不同的，為什麼說沒有差異呢？如果沒有差異，那麼不飛行的地方也說是飛行，飛行的地方也說是不飛行嗎？答：只是因為看到鳥的因緣不同而已。如果沒有看到鳥的因緣，那就沒有區別。同樣，只是因為看到菩提心的因緣不同而已。然而，其本質...
【English Translation】 English version: The seeds of all kinds of suffering.
Question: Is this solely the work of the Tathagatagarbha (如來藏, the womb of the Thus Come One) of all sentient beings? Why is it called compassion? Answer: Since it is the action of the entire Tathagatagarbha, and because of the熏習 (xunxi, perfuming) of the Tathagatagarbha, one can be free from suffering and attain the fruit of happiness. Therefore, this compassion is extremely profound, and nothing surpasses it.
Question: The meaning of benefit is understandable. However, where is the Buddha's compassion in the suffering that sentient beings endure? Answer: If the Buddha prevented sentient beings from suffering, then sentient beings would not厭苦求樂 (yanku qiule, be weary of suffering and seek happiness). It is necessary for sentient beings to endure suffering in order to generate a mind that is weary of suffering. Because of this reason, the suffering that sentient beings endure is precisely due to the Buddha's compassion. The mention of Tathagatagarbha, etc., is only in terms of the終教 (zhongjiao, the concluding teachings), etc. If it is the teaching of the Ekayana (一乘, the One Vehicle), then it is the action of the Dharma arising from nature.
Question: What is the difference between 性起 (xingqi, arising from nature) and 緣起 (yuanqi, dependent arising)? Answer: 性起 (xingqi, arising from nature) means that it is inherently so, not dependent on conditions. 緣起 (yuanqi, dependent arising) means that it arises from conditions, which is a convenient gateway to enter the Dharma, meaning that the Dharma arises from conditions and has no self-nature. Therefore, one can understand its true essence in the state where the Dharma does not arise. 性起 (xingqi, arising from nature) refers to the nature of the Dharma, which takes non-arising as its nature, that is, taking non-arising as arising.
Question: If that is the case, since it is non-arising, why is it said to be arising? Answer: Saying 'arising' means that the nature of the Dharma is free from discrimination. It manifests in the Bodhi mind, so it is called arising. This is taking non-arising as arising. It is called arising because it is the original nature of the Dharma, not an arising with the appearance of arising.
Question: If that is the case, if it is necessary to wait until the mind is free from discrimination before it can arise, then what is the difference between this and the original non-arising? Why is it said that non-arising is taken as arising? Answer: Although it is necessary to wait for the non-discriminating mind to arise, there is no difference between this and the original non-arising. Arising and non-arising are equally without difference, without increase or decrease. Therefore, in the sutras, the analogy is used of birds flying and not flying in the empty sky, both of which do not change the nature of the sky.
Question: Although the empty sky has no difference, flying and not flying are different. Why is it said that there is no difference? If there is no difference, then is it said that the place where there is no flying is also flying, and the place where there is flying is also not flying? Answer: It is only because of the different conditions of seeing the bird. If the conditions of seeing the bird are not present, then there is no distinction. Similarly, it is only because of the different conditions of seeing the Bodhi mind. However, its essence...
論法何有別也。性起法其爾。可思也。
問。若不見緣者何須其法中為起不起耶。答實爾。不見其緣即不論起不起。然而即其緣中即約離緣性論為性起。皆斯隨機緣說。勿見其法中有如是起不起等相。
問。若待無分別心方與本同無異起說者。何故經中以微塵經卷為喻。顯示于眾生無明心中有自然智無師智等性起智乎。答。聖人能見眾生性起法。故如是說有何妨也。
問。若眾生未得自性起智時中。先說有性起智者。此性起智即非緣起法耶。答。聖者即能見其眾生後起時即知本有。故其眾生雖不知自成時而得其法。即緣起法也。
問。經云。雪山樹芽等生時。閻浮提一切樹等皆同時芽等生。如是佛菩薩樹芽等生一切菩薩芽等生者。其義云何。答。此義顯示本有新生不異。謂但一心中有故。新生菩提心等發時定由本有菩提心等。無不由本有行德而有新生行德也。
問。此樹以何為樹。答。以大緣起大樹。
問。先以大緣起樹者即一切眾生界盡攝。若爾亦得一眾生髮心時。一切眾生髮心等耶。答。既緣起樹豈不一切眾生即一眾生一眾生即一切眾生。眾生既爾。起行豈不爾。然而此處中文顯者。但示本有新生同時並起義本即佛新即菩薩等。
問。若大緣起樹者。而六道中通有。
何故地獄二乘涅槃等中不生乎。答。約本皆有。然約行用故簡別也。
問。若約行用者。二乘等有行用。何故不生乎。答。約行中有向背。故曰生不生。其樹中有何所為也。
問。云何向背耶。答。若能自知自性起法名為向。不知自性起菩提名為背。若約此義者。但發無上菩提心乃名為芽生。不發無上菩提心者。為背不名芽生。地獄二乘涅槃等永不知自性起法。故不生芽。若人天等中。能如是知者為順。名生芽等。若不知者不生芽。又自雖不知而有果藥等。為二乘人等。不入時中行德等可迴心也。
問。云何不回而得為性起果藥耶。答。雖自以不回。而約其法不無性起之起。故得也。
問。若爾一切惡業等及地獄等果皆爾。何故地獄等中無果也。答。約實一切逆順法無不從性起法。然而約善行相顯處。故作如是說。地獄等中不顯行相故也。
問。小相品文云。菩薩小相光明照地獄眾生。被光眾生從地獄出。以生兜率天得十眼等。乃至廣說。疏云。此文難解。謂釋迦菩薩光益一眾生。其一眾生亦益一切眾生。如是益盡窮后際等。其義云何。答。是顯菩薩光明力大。故至未來雖益。且舉所化生展轉益。以顯本光明力大義。所以者何。其光即稱法光明。故如其法作不思議利益。是即一時至三
【現代漢語翻譯】 現代漢語譯本： 問：為什麼地獄、二乘（Sravaka，聲聞和Pratyekabuddha，緣覺，追求自我解脫的修行者）、涅槃等境界中不產生（菩提）芽呢？ 答：從根本上說，一切境界都具有（菩提自性的可能性）。然而，從修行和作用的角度來看，需要加以區分。
問：如果從修行和作用的角度來看，二乘等也有修行和作用，為什麼不產生（菩提）芽呢？ 答：從修行的角度來看，有順向和背向之分，所以說產生或不產生。（菩提）芽就像樹中的（種子），有什麼作用呢？
問：什麼是順向和背向呢？ 答：如果能夠自覺自性而生起佛法，就叫做順向；如果不知道自性而生起菩提心，就叫做背向。如果按照這個意義來說，只有發起無上菩提心才叫做（菩提）芽生起；不發起無上菩提心，就是背向，不叫做（菩提）芽生起。地獄、二乘、涅槃等境界永遠不知道自性生起佛法，所以不生（菩提）芽。如果在人天等境界中，能夠這樣覺知，就是順向，叫做生（菩提）芽等；如果不知道，就不生（菩提）芽。而且，即使自己不知道，但有果藥等（因緣），對於二乘人等，不入（正定）時中，修行功德等可以迴心（向大乘）。
問：怎樣才能不迴心而得到性起果藥呢？ 答：雖然自己認為不迴心，但從法的角度來說，並非沒有性起之起，所以能夠得到。
問：如果這樣，一切惡業等以及地獄等果報都應該是這樣，為什麼地獄等境界中沒有（菩提）果呢？ 答：實際上，一切逆順之法都無不從性起法而來。然而，因為善行相顯現的緣故，才這樣說。地獄等境界中不顯現修行之相的緣故。
問：《小相品》文中說：『菩薩的小相光明照耀地獄眾生，被光照耀的眾生從地獄出來，往生到兜率天，得到十眼等。』乃至廣說。疏文中說：『這段文字難以理解。意思是說，釋迦菩薩的光明利益一個眾生，這一個眾生也利益一切眾生，這樣利益直到窮盡未來際等。』這個意義是什麼呢？ 答：這是顯示菩薩光明力量廣大，所以即使利益到未來，也只是舉出所化生的眾生輾轉利益，來顯示根本光明力量的廣大之義。為什麼這樣說呢？因為光明就是稱合法性的光明，所以能夠如其法性而作不可思議的利益，這就是一時到達三（世）的道理。
【English Translation】 English version: Question: Why do 'sprouts' (bodhi, enlightenment) not arise in realms such as hell, the Two Vehicles (Sravaka, the Hearers, and Pratyekabuddha, the Solitary Realizers, practitioners seeking self-liberation), and Nirvana? Answer: Fundamentally, all realms possess (the potential for Bodhi-nature). However, from the perspective of practice and function, distinctions must be made.
Question: If considering practice and function, the Two Vehicles also have practice and function, why do 'sprouts' not arise? Answer: From the perspective of practice, there is orientation and opposition, hence the saying of arising or not arising. What purpose does (a seed) have within a tree?
Question: What are orientation and opposition? Answer: If one can consciously realize one's own nature and generate Dharma, it is called orientation; if one does not know one's own nature and generate Bodhicitta (the aspiration for enlightenment), it is called opposition. According to this meaning, only the arising of the supreme Bodhicitta is called the arising of a 'sprout'; not generating the supreme Bodhicitta is opposition and is not called the arising of a 'sprout'. Hell, the Two Vehicles, Nirvana, and other realms never know the Dharma arising from their own nature, so 'sprouts' do not arise. If, in realms such as humans and devas (gods), one can know in this way, it is orientation, called the arising of 'sprouts', etc.; if one does not know, 'sprouts' do not arise. Moreover, even if one does not know oneself, there are (causal) fruits and medicines, etc., for those in the Two Vehicles, not entering into (samadhi) time, the merits of practice, etc., can turn the mind (towards the Mahayana).
Question: How can one obtain the fruit-medicine of self-nature arising without turning the mind? Answer: Although one considers oneself not to be turning the mind, from the perspective of the Dharma, there is no lack of the arising of self-nature, so one can obtain it.
Question: If that is the case, all evil karma, etc., and the karmic results of hell, etc., should be the same. Why are there no (Bodhi) fruits in realms such as hell? Answer: In reality, all opposing and conforming Dharmas arise from self-nature. However, it is said in this way because of the manifestation of virtuous conduct. It is because the aspect of practice is not manifested in realms such as hell.
Question: The 'Minor Marks' chapter states: 'The Bodhisattva's minor marks of light illuminate sentient beings in hell. Those illuminated by the light emerge from hell and are reborn in Tushita Heaven, obtaining the ten eyes, etc.' and so on. The commentary states: 'This passage is difficult to understand. It means that the light of Shakyamuni Bodhisattva benefits one sentient being, and that one sentient being also benefits all sentient beings, benefiting in this way until the exhaustion of the future, etc.' What is the meaning of this? Answer: This shows the greatness of the Bodhisattva's light power, so even if it benefits the future, it only cites the sentient beings transformed who benefit each other in turn, to show the meaning of the greatness of the fundamental light power. Why is this so? Because the light is the light that accords with Dharma-nature, so it can perform inconceivable benefits according to its Dharma-nature, which is the principle of reaching the three (times) in one moment.
世。望一一眾生每各各差別益。亦能利他。如是作不思議利益事也。此事不思議也。
問。此但菩薩光明何故現佛智德乎。答。舉菩薩劣光明校顯佛小相身勝。舉小相顯大相勝耳。
問。離世間品中。諸行法皆前諸位所行者。何故重說乎。答。約行實無異。然而前但說依位顯示普法。而未說其所顯示普法行者行何等道品行。故今更寄起行之始會普光處。一乘菩薩所行二千道品行說也。
問。前已說諸位地因果方便及性起道理。有何不及故更說。答。前來示現方便修成因果及此因果行德何成以何來。然而未說得此行以修行者如是行修之儀則。故今方說。為信解知法人修行如是如是行耶。
問。離世間中已說修因得果行相。何故祇林中更說得法門相乎。答。離世間中依所信行之法進修相說。然而未示依人修行得如是法之義。是故入法界品中。更示現依善知識人修得行相。以為後人軌則也。
問。此祇林佛成道第八年中所造。又身子等諸弟子等。成道以後異國中出家入道人等。云何即此第二七日一時述例乎。答。此皆依如來解脫無障礙九世十世等時。一切處一處一切時一時中說。在事述列不可說。現漸教相列耶。
問。漸教相中。舍利弗等法華會至方一乘入。所入一乘即是華嚴別教。
【現代漢語翻譯】 現代漢語譯本： 世尊。希望每一個眾生都能獲得各自不同的利益，也能利益他人。像這樣做出不可思議的利益之事。這件事真是不可思議啊。 問：這裡僅僅是菩薩的光明，為什麼會顯現佛的智慧功德呢？答：這是用菩薩較弱的光明來襯托顯示佛的小相之身的殊勝，用小相來顯示大相的殊勝罷了。 問：在《離世間品》中，各種行法都是之前各個位次所修行的，為什麼還要重複說呢？答：就修行的實質而言並沒有不同。然而之前只是說依據位次來顯示普遍的佛法，而沒有說顯示的普遍佛法，修行者修行的是什麼樣的道品行。所以現在再次從開始修行的地方，彙集到普光之處，宣說一乘菩薩所修行的二千道品行。 問：之前已經說了各個位次的地的因果方便以及性起道理，還有什麼不足夠的，要再次宣說呢？答：之前只是示現了方便修成因果，以及這因果的行德是如何成就、從何而來。然而沒有說得到這種修行，修行者應該如何修行。所以現在才說，爲了讓信解佛法的人知道修行者應該如何如是修行。 問：在《離世間品》中已經說了修因得果的行相，為什麼在祇樹給孤獨園（Jetavana Anathapindika-arama）中還要再說得法門之相呢？答：在《離世間品》中是依據所信奉修行的佛法，講述進修的相狀。然而沒有示現依據人修行而得到如此佛法的意義。所以，在《入法界品》中，再次示現依據善知識修行而得到行相，作為後人的準則。 問：這部經是在祇樹給孤獨園（Jetavana Anathapindika-arama），佛陀成道第八年所造。而且舍利弗（Sariputra）等諸位弟子，以及成道以後在異國出家入道的人等，為什麼說就在這第二個七天一時陳述事例呢？答：這些都是依據如來解脫無障礙，在九世十世等時間，一切處、一處、一切時、一時中宣說的。在事件的陳述排列上是不可說的，只是呈現漸教的相狀排列罷了。 問：在漸教的相狀中，舍利弗（Sariputra）等在《法華經》的法會上才進入一乘，所進入的一乘就是《華嚴經》的別教嗎？
【English Translation】 English version: World Honored One. I hope that each and every sentient being can obtain their own distinct benefits, and also benefit others. To perform such inconceivable acts of benefit. This matter is truly inconceivable. Question: Here, it is merely the light of a Bodhisattva, why does it manifest the wisdom and virtue of a Buddha? Answer: This is using the weaker light of a Bodhisattva to highlight and display the excellence of the Buddha's lesser physical marks, and using the lesser marks to display the excellence of the greater marks. Question: In the 'Leaving the World' chapter, all the practices are those practiced in the previous stages, why are they repeated? Answer: In terms of the essence of practice, there is no difference. However, previously it was only said that the universal Dharma was displayed according to the stages, but it was not said what kind of path practices the practitioner of the displayed universal Dharma practices. Therefore, now again, from the beginning of practice, gathering at the place of Universal Light, the two thousand path practices practiced by the One Vehicle Bodhisattva are explained. Question: Previously, the causes, effects, expedient means, and the principle of arising from the nature of the various stages have already been explained. What is lacking that needs to be explained again? Answer: Previously, it was only shown how the causes and effects were cultivated through expedient means, and how these causes and effects were achieved and from where they came. However, it was not said how the practitioner should practice to obtain this practice. Therefore, now it is said, so that those who believe and understand the Dharma may know how the practitioner should practice in this way. Question: In the 'Leaving the World' chapter, the aspects of cultivating causes and obtaining effects have already been explained. Why is the aspect of obtaining the Dharma gate explained again in Jetavana Anathapindika-arama? Answer: In the 'Leaving the World' chapter, the aspects of advancing in practice according to the Dharma that is believed and practiced are explained. However, the meaning of obtaining such Dharma by practicing according to a person is not shown. Therefore, in the 'Entering the Dharma Realm' chapter, the aspect of obtaining practice by practicing according to a good teacher is shown again, as a guideline for later people. Question: This scripture was created in Jetavana Anathapindika-arama in the eighth year after the Buddha's enlightenment. Moreover, Sariputra and other disciples, as well as those who left home and entered the path in foreign countries after enlightenment, why is it said that examples are stated at this second seven-day period? Answer: These are all based on the Tathagata's liberation without obstruction, spoken in all places, one place, all times, and one time, in times such as the ninth and tenth lives. It is impossible to describe the arrangement of events, it is merely presenting the arrangement of the gradual teaching. Question: In the aspect of the gradual teaching, Sariputra and others only entered the One Vehicle at the Dharma Assembly of the Lotus Sutra. Is the One Vehicle they entered the distinct teaching of the Avatamsaka Sutra?
既入別教者。何故此文中同在祇林。而如盲聾不見聞佛菩薩所現之事。答。為欲顯教義深故。順前未入時及愚法說不分。約根欲熟有分故同在會後聞法。此即回入一乘相。
問。此處入一乘。聲聞等但愚法也。為有三乘中聲聞等耶。答。通有二教二乘。若入一乘機熟。如來一代中皆在此會。
問。何故前余會不在乎。答。約相前諸會唯菩薩依位地說。菩薩因果故。為顯不共相不在。今此會為顯入法界之心及入法界之人廣大無限故。得法成德之處故。通始終回也。
問。此顯不共中。但二乘乃不共耶。三乘大乘菩薩等為不共耶。答。若約未入一乘之義者。皆得為不共。且從下說二乘耳。
問。此會入法界人幾有品類乎。答。雖無限而且約文顯者有二類。謂會初中由佛入奮迅定故。所現之法界行德。見諸菩薩及天王等即入法界。得不思議法等為一類。此即臨證之際至人等也。由此菩薩等類入佛法即與佛等。以得法故。後文殊等諸知識以所得之法。下攝機緣令入法界故。身子等及善財等人彼攝。入法界人等為第二類也。
問。善財值知識時所聞法門皆如聞得證耶。聞以後修行方得耶。答。隨所聞法聞即得證也。
問。若爾既得法門因。緣得益中明過去無量劫中值諸佛。聞法供養等諸行
【現代漢語翻譯】 現代漢語譯本：
問：既然已經進入了別教（區別于圓教的教義），為什麼在這段經文中，他們同樣在祇樹給孤獨園（Jetavana Vihara），卻像盲人和聾子一樣，看不見聽不見佛和菩薩所顯現的事情呢？
答：這是爲了彰顯教義的深奧。順應他們之前未進入圓教時以及對愚昧之法的執著，說他們沒有理解。因為他們的根機將要成熟，所以有緣分一同在法會後聽聞佛法。這就是回入一乘（唯一佛乘）的景象。
問：這裡所說的進入一乘，聲聞（Śrāvaka）等只是愚昧於佛法嗎？還是說在三乘（聲聞乘、緣覺乘、菩薩乘）中也有聲聞等呢？
答：普遍來說，二教（別教和圓教）都有二乘（聲聞乘和緣覺乘）。如果進入一乘的機緣成熟，如來（Tathāgata）在一生中所教化的眾生，都會在此法會上。
問：為什麼之前的其他法會沒有這種情況呢？
答：從表相上來說，之前的法會只有菩薩（Bodhisattva）依據自己的位階來說法，因為那是菩薩的因地和果地。爲了彰顯不共之相（不共通的特點），所以他們不在。而現在的法會是爲了彰顯進入法界（Dharmadhātu）的心，以及進入法界的人廣大無邊，是獲得佛法、成就功德的地方，所以貫通始終，最終迴歸一乘。
問：這裡所說彰顯不共之相，只有二乘是不共的嗎？三乘、大乘菩薩等是不共的嗎？
答：如果從尚未進入一乘的意義上來說，都可以被認為是不共的。這裡只是從二乘開始說起。
問：這次法會進入法界的人有多少種類呢？
答：雖然數量無限，但從經文顯現的來看，大致有兩類。第一類是法會開始時，由於佛進入奮迅定（Samādhi）的緣故，所顯現的法界行德，見到諸位菩薩以及天王（Deva-rāja）等，隨即進入法界，獲得不可思議的佛法等。這指的是臨近證悟之際的至人等。由於這些菩薩等進入佛法，就與佛相等，因為他們獲得了佛法。第二類是後來文殊（Mañjuśrī）等諸位善知識（Kalyāṇa-mitra），用他們所獲得的佛法，向下攝受機緣，使眾生進入法界，比如身子（Śāriputra）等以及善財（Sudhana）等人被他們攝受，進入法界。
問：善財童子參訪善知識時所聽聞的法門，都是聽聞后就能證得嗎？還是聽聞以後需要修行才能證得呢？
答：隨著所聽聞的佛法，聽聞當下就能證得。
問：如果這樣，既然已經得到了法門之因，在因緣得到利益中，說明過去無量劫中值遇諸佛，聽聞佛法，供養等等諸種修行。
【English Translation】 English version:
Question: Since they have already entered the 'other teachings' (distinct from the Perfect Teaching), why are they, in this text, also in Jetavana Vihara (祇樹給孤獨園), yet like the blind and deaf, unable to see or hear the events manifested by the Buddhas and Bodhisattvas?
Answer: This is to reveal the profundity of the teachings. It accords with their state before entering the One Vehicle (Ekayāna), and their attachment to ignorant teachings, saying they did not understand. Because their faculties are about to mature, they have the affinity to hear the Dharma together after the assembly. This is the appearance of returning to the One Vehicle.
Question: Here, entering the One Vehicle, are the Śrāvakas (聲聞) and others merely ignorant of the Dharma? Or are there Śrāvakas and others among the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna)?
Answer: Generally speaking, both the Two Teachings (Distinct and Perfect) have the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). If the opportunity to enter the One Vehicle is ripe, all beings taught by the Tathāgata (如來) in his lifetime will be in this assembly.
Question: Why were they not present in the previous assemblies?
Answer: In terms of appearance, the previous assemblies only had Bodhisattvas (菩薩) speaking according to their positions, because those were the causal and resultant stages of Bodhisattvas. To reveal the distinct characteristics (uncommon features), they were not present. This assembly is to reveal the mind that enters the Dharmadhātu (法界), and the people who enter the Dharmadhātu are vast and limitless. It is the place to obtain the Dharma and achieve virtue, so it connects the beginning and the end, ultimately returning to the One Vehicle.
Question: In revealing the distinct characteristics here, are only the Two Vehicles distinct? Are the Three Vehicles, the Mahāyāna Bodhisattvas, etc., distinct?
Answer: If we speak from the perspective of not yet entering the One Vehicle, all can be considered distinct. Here, we are simply starting with the Two Vehicles.
Question: How many categories of people enter the Dharmadhātu in this assembly?
Answer: Although the number is limitless, from what is revealed in the text, there are roughly two categories. The first category is that at the beginning of the assembly, due to the Buddha entering the Heroic Progress Samādhi (奮迅定), the manifested Dharma realm practices and virtues, seeing the Bodhisattvas and Deva-rājas (天王) and others, immediately enter the Dharmadhātu, obtaining inconceivable Dharmas, etc. This refers to the perfected beings at the moment of approaching enlightenment. Because these Bodhisattvas and others enter the Buddha Dharma, they are equal to the Buddha, because they have obtained the Dharma. The second category is that later, Mañjuśrī (文殊) and other Kalyāṇa-mitras (善知識), using the Dharma they have obtained, compassionately guide beings to enter the Dharmadhātu, such as Śāriputra (身子) and Sudhana (善財), who are guided by them to enter the Dharmadhātu.
Question: Are the Dharma doors that Sudhana hears when visiting Kalyāṇa-mitras all attained immediately upon hearing? Or must they be practiced after hearing to be attained?
Answer: With the Dharma that is heard, it is attained immediately upon hearing.
Question: If so, since the cause of the Dharma door has been obtained, and in the benefit of conditions, it is explained that in the past countless kalpas, one has encountered Buddhas, heard the Dharma, made offerings, and performed various practices.
修方得此法門。善財今方但聞所說法門耳。非修行無量劫行雲何得乎。答。已得此法門即入法性。入法性即自他無二。三世無前後故。善知識所得因果。自利利他法門。即是善財自行成故。隨所得法門其因果前後之法。皆自無不行得法。不移一時而即成無量劫。隨所聞法門無量劫中修行以得。豈不修有得果之義乎。
問。若隨所值知識同因行發心時節者。諸知識聞法皆可齊同。何故諸知識發心。值佛修行時節。皆不同耶。答。欲顯法不同故。如是示現耳。諸不同皆由同方不同耳。準可思也。
問。鈔又云。初菩提心法門中。得信法門逕十千劫成佛者。行佛非位佛。瓔珞經十信行中非位中等者。此約一乘行佛成時節逕十千耶。為三乘行佛成時節耶。答。諸三乘教中。十千劫中十信行滿更示現一乘行佛滿之處耳。非三乘滿佛。亦非一乘行滿佛。但十千劫不動此十千劫。不可說不可說劫方行佛滿成。如是八萬劫等。乃至一劫二劫到等之義例可知思也。又孔目云。華嚴經中成佛有五中。寶莊嚴童子等二人現身成佛等。云何知其相。答。寶莊嚴童子即現身中。值佛聞法得信解自分勝進位諸三昧門等。即知成信滿佛等。又兜率天子等既現身中即得離垢三昧少分。速諸功德等。故知現身成佛。善財童子既現身至普賢菩薩
知識。而彌勒知識言。當來我成佛時。汝見我故知後生中成佛。此等且約文相。據見聞等三位為三生。故作如是說耳。約實共皆同。但以一身中成佛言一身者。法性身無別分段等身。若隨緣現成佛即同三乘教所說也。約一乘教實法念念每成佛等。如前說也。
問。大解大行等八大人等。所行之行法甚極微細。而樂世有趣闡提道。墮無盡阿鼻地獄等者。其義云何。答。此人等從未入種性等下。至世間毛里無正善人等列。即第三階人。其行雖極細而有樂世有之病。故不得出世正善根也。
問。何等樂世有之病乎。答。此病有粗細。粗可知。細者設聞甚深教法及師語極細理。以自分別心尋伺觀察。即計佛法如是。即見法分齊。自心即住于其見聞處故。不得思修慧。及障出世無分別智故。名為樂世有。此即墮隨聲取義五過故。不能進修。無正信解故。
問。若爾何等人離此過乎。答。若自心以不能計處中至者仰推于佛。不自為已心之分。唯佛所知非我境界。如是人乃深信佛智慧者也。
問。何等深理聞乎。答。一切言皆同乃至一切法皆無住無我之言聞。如聞取不得。不聞故。即迷其無住之理。
問。既聞無住言能信解無住理豈迷乎。答。便解。若聞無住言。其心見為無住理者。即是但自心作無
【現代漢語翻譯】 現代漢語譯本： 知識。而彌勒（Maitreya，未來佛）知識說：『當未來我成佛時，你見我故，知後生中成佛。』此等且約文相，據見聞等三位為三生，故作如是說。約實共皆同，但以一身中成佛言一身者，法性身無別分段等身。若隨緣現成佛，即同三乘教所說也。約一乘教實法念念每成佛等，如前說也。 問：大解大行等八大人等，所行之行法甚極微細，而樂世有趣闡提（icchantika，斷善根者）道，墮無盡阿鼻（Avīci，無間地獄）地獄等者，其義云何？答：此人等從未入種性等下，至世間毛里無正善人等列，即第三階人。其行雖極細而有樂世有之病，故不得出世正善根也。 問：何等樂世有之病乎？答：此病有粗細。粗可知，細者設聞甚深教法及師語極細理，以自分別心尋伺觀察，即計佛法如是，即見法分齊，自心即住于其見聞處故，不得思修慧，及障出世無分別智故，名為樂世有。此即墮隨聲取義五過故，不能進修，無正信解故。 問：若爾何等人離此過乎？答：若自心以不能計處中至者仰推于佛，不自為已心之分，唯佛所知非我境界，如是人乃深信佛智慧者也。 問：何等深理聞乎？答：一切言皆同乃至一切法皆無住無我之言聞，如聞取不得，不聞故，即迷其無住之理。 問：既聞無住言能信解無住理豈迷乎？答：便解。若聞無住言，其心見為無住理者，即是但自心作無
【English Translation】 English version: Knowledge. And Maitreya's (Maitreya, the future Buddha) knowledge says: 'When I become a Buddha in the future, you will see me and know that you will become a Buddha in a later life.' These are based on the literal meaning and consider the three existences of seeing, hearing, etc., as three lives, hence this saying. In reality, they are all the same, but becoming a Buddha in one body refers to the Dharma-nature body, which has no separate sections. If one manifests as a Buddha according to conditions, it is the same as what is said in the Three Vehicle teachings. According to the One Vehicle teaching, the true Dharma is that every thought becomes a Buddha, as mentioned before. Question: The practices of the eight great individuals, such as great understanding and great practice, are extremely subtle, yet they enjoy worldly existence, are interested in the path of icchantikas (icchantika, those who have severed their roots of goodness), and fall into the endless Avīci (Avīci, the hell of incessant suffering) hell, etc. What is the meaning of this? Answer: These people have never entered the lineage, etc., down to the list of no truly good people in the world, which is the third level of people. Although their practices are extremely subtle, they have the disease of enjoying worldly existence, so they cannot obtain the transcendental roots of goodness. Question: What is the disease of enjoying worldly existence? Answer: This disease has coarse and subtle aspects. The coarse aspects are knowable, but the subtle aspects are that even if one hears profound teachings and the extremely subtle principles of the teacher's words, one uses one's own discriminating mind to seek and observe, and then one thinks that the Buddha-dharma is like this, and one sees the boundaries of the Dharma. One's own mind then dwells in what it has seen and heard, so one cannot obtain the wisdom of contemplation and cultivation, and it obstructs the transcendental non-discriminating wisdom, hence it is called enjoying worldly existence. This is because one falls into the five faults of grasping the meaning according to the sound, so one cannot advance in cultivation and lacks true faith and understanding. Question: If so, what kind of person is free from this fault? Answer: If one's own mind, because it cannot calculate the middle path, looks up to the Buddha, and does not consider it as one's own mental division, but only the Buddha knows, and it is not my realm, then such a person deeply believes in the Buddha's wisdom. Question: What kind of profound principle is heard? Answer: Hearing the words that all words are the same, even to the point that all dharmas are without abiding and without self, is like hearing but not grasping. Because one does not hear, one is confused about the principle of non-abiding. Question: Having heard the words of non-abiding, can one believe and understand the principle of non-abiding without being confused? Answer: It is easily understood. If, upon hearing the words of non-abiding, one's mind sees it as the principle of non-abiding, then it is merely one's own mind making non-
住耳。非佛所言之無住理。所以者何。以自心不得無分別智故。何能見彼無住之理乎。若不見而為見者。豈為正信乎。自中不正信。而亦為他傳說者。即亦誑他。又未得證見佛境。而言佛如是說者。即謗佛。又不見佛境界為見。即增上慢故退勇猛精進。又如是人若值其所見違者。即起盡瞋恚。造諸惡業故。即趣闡提道。不應不慎。行人大要。
問。若爾云何見彼理乎。答。既聞無分別之理。但以無分別智乃證者。唸唸修無分別智方便可無餘事也。
問。云何正信佛言乎。答。須解佛言緣處中言耳。非謂其法如所言法故如是言也。若能如是解無定見處者。即為欲所信解。不解之處得證知。故速速修無分別智。聖意蓋其如是令進修乎。上來所作之諸文義。皆如是解。莫如言取解也。
華嚴經問答下卷
先師自筆依為形見結構表紙外題申入于東南院家訖。
末學僧信玄
【現代漢語翻譯】 現代漢語譯本 （關於）執著于聽聞。這不是佛陀所說的無住之理。為什麼呢？因為自己的心沒有無分別智的緣故。怎麼能見到那無住的道理呢？如果沒見到卻以為見到了，難道是真正的信仰嗎？自己心中沒有真正的信仰，卻也為他人傳說，那就是欺騙他人。又沒有證得佛的境界，卻說佛是這樣說的，那就是誹謗佛。又沒有見到佛的境界卻以為見到了，那就是增上慢，因此退失勇猛精進。又像這樣的人如果遇到與他所見相違背的情況，就會生起極大的嗔恚，造作各種惡業，因此走向斷善根的道路。不應該不謹慎。修行人最重要的是（謹慎）。
問：如果這樣，那麼如何才能見到那（無住的）道理呢？答：既然聽聞了無分別的道理，只要用無分別智去證悟，唸唸修習無分別智的方便，就沒有其他的事情了。
問：如何才是真正相信佛所說的話呢？答：必須理解佛所說的話是針對特定因緣和處境而說的。不是說法本身就像所說的那樣。如果能夠這樣理解，不執著于固定的見解，那就是想要真正地信解。不理解的地方要通過證悟來了解。所以要儘快修習無分別智。聖人的意思大概是這樣，爲了讓我們精進修習。以上所作的各種文義，都要這樣理解，不要按照字面意思去理解。
《華嚴經問答》下卷
先師親筆，依據形見結構，表紙外題已向東南院申報完畢。
末學僧 信玄
【English Translation】 English version Dwelling on hearing. This is not the principle of non-dwelling as taught by the Buddha. Why? Because one's own mind does not possess non-discriminating wisdom (wu fenbie zhi). How can one see the principle of non-dwelling? If one has not seen it but claims to have seen it, how can that be true faith? If one does not have true faith within oneself but also preaches to others, that is deceiving others. Furthermore, if one has not attained the realm of the Buddha but says that the Buddha said this, that is slandering the Buddha. Moreover, if one has not seen the Buddha's realm but claims to have seen it, that is increased arrogance (zeng shang man), thus causing one to regress from courageous diligence. Furthermore, if such a person encounters something that contradicts their view, they will generate extreme anger, creating various evil karmas, thus heading towards the path of icchantika (chan ti dao, those who have severed their roots of goodness). One should not be careless. The most important thing for practitioners is (to be cautious).
Question: If that is the case, then how can one see that (principle of non-dwelling)? Answer: Since one has heard the principle of non-discrimination, one only needs to use non-discriminating wisdom to realize it. Constantly cultivating the means of non-discriminating wisdom is all that is needed.
Question: How can one truly believe in the words of the Buddha? Answer: One must understand that the Buddha's words are spoken in response to specific conditions and circumstances. It is not that the Dharma (fa, teachings) itself is exactly as it is spoken. If one can understand in this way, not clinging to fixed views, then that is wanting to truly believe and understand. Where one does not understand, one should understand through realization. Therefore, one should quickly cultivate non-discriminating wisdom. The intention of the sages is probably like this, to encourage us to diligently cultivate. All the meanings of the texts made above should be understood in this way, and not understood according to the literal meaning.
《Avatamsaka Sutra Questions and Answers》, Lower Volume (Hua Yan Jing Wen Da, Xia Juan)
The late teacher's own handwriting, based on the form and structure seen, the title on the cover has been reported to the Southeast Institute.
Last student monk, Xin Xuan (Xin Xuan)