T46n1912_止觀輔行傳弘決

大正藏第 46 冊 No. 1912 止觀輔行傳弘決

No. 1912 [cf. No. 1911]

止觀輔行傳弘決序

宗虛無者名教之道廢。遺文字者述作之義乖。古先梵皇乘時利見。聖賢道契德音莫違。尚假言詮寄諸結集。況時淹像季學鮮知幾。領會之賓十無一二。至有窮年默坐甘節于惛懵。白首論心遲迴於半滿。人之多僻其若是乎。未階捫象各陳乳色。或謂即心是佛悟入之門。色不異空本末誰跡。將冥絕待章句何施。嗚呼大教陵夷若是。蓋由未辨文字之性離孰喻總持之功深。惟昔智者大師降生示世。誕敷玄德大拯橫流。咨覆簣于大思振絕維于龍猛。命家作古以中觀為師宗。立極建言以上乘為歸趣。爰付灌頂。頂公引而伸之。欽若弘持廣有記述。教門戶牖自此重明。繼之以法華威。威公宿植不愆于素。複次天宮威。威公敬承如水傳器。授之於左溪玄朗。朗公卓絕天機獨斷。相沿說釋遑恤我文。載揚于毗壇湛然。然公間生總角穎悟。左溪深相器異誓以傳燈。嘗言止觀二門乃統萬行。圓頓之設一以貫之。噫。纘承四世年將二百。魚魯斯訛不無同異。方將繹思津導玄流。遂廣斥邪疑旁薄今古。質而不野博而不繁。著輔行記凡十卷。備前聖廣略之旨允今人勝劣之機。豈唯錯綜所聞將

以隱括所治。所治即行三多之妙運遽階。所聞唯解一真之玄覽斯[淴-心+目]。夫行有岐路則始終天隔。解無方隅亦淺深隨類。建言輔行以舉其全。故自遠方來詢疑請益。擊蒙發覆孜孜日夕。庶幾幽贊欽若傳弘。道之將行不孤運矣。咨予末學輕議上乘。其猶爝火增輝二曜。君山除饉男普門子敬序。時永泰首元興唐八葉之四載。

止觀輔行傳弘決卷第一之一

(濟行之教有宗信教堪輔行。顯教之行符理驗行可傳弘。行何所弘非眾教不立。教何所輔非妙行莫詮。乃漸以三聞全教行一轍。若咨稟口決若審理要決若設徴決疑若取類抉擇若引廣決略若攝廣決正若決疏文勢若決通觀道若案文判失若準部斷謬。攬斯眾旨輒為首題。聊申所傳不遺先見)。

唐毗陵沙門湛然述

問曰。有何因緣輒集此記。答。事不獲已。述此緣起凡有十意。一為知有師承非任胸臆異師心故。二為曾師承者而棄根本隨未見故。三為後代展轉隨生異解失本依故。四為信宗好習余方無師可承稟故。五為義觀俱習好憑教者行解備故。六為點示關節廣略起盡宗要文故。七為建立師解使不淪墜益來世故。八為自資觀解以防誤謬易尋討故。九為呈露所解恐有迷忘求刪削故。十為隨順佛旨運大悲心利他行故。此之一部前後三本。其第一本二十

【現代漢語翻譯】現代漢語譯本：以隱括的方式來治理。《所治》指的是運用天臺宗的三多之妙，迅速進入高階境界。所聽聞的，唯有理解一真法界的玄妙，並深刻領會。如果修行有歧路，那麼開始和結束就像天一樣遙遠。如果理解沒有正確的方向，那麼理解的深度和廣度也會因人而異。建立言教來輔助修行，是爲了揭示其全部。因此，從遠方來的人詢問疑惑，請求指教，孜孜不倦地啓發矇昧，揭示深奧的道理。希望能夠默默地贊助，恭敬地傳承和弘揚。如果道將要流行，就不會孤單地執行了。我作為末學後輩，輕率地議論上乘佛法，就像螢火蟲增加太陽的光輝一樣。君山除饉男普門子敬序。時值永泰元年，興唐王朝第八代皇帝的第四年。《止觀輔行傳弘決》卷第一之一（濟行之教有宗，信教堪輔行。顯教之行符理，驗行可傳弘。行何所弘，非眾教不立。教何所輔，非妙行莫詮。乃漸以三聞全教行一轍。若咨稟口決，若審理要決，若設徴決疑，若取類抉擇，若引廣決略，若攝廣決正，若決疏文勢，若決通觀道，若案文判失，若準部斷謬。攬斯眾旨，輒為首題。聊申所傳，不遺先見）。唐朝毗陵沙門湛然述問：有什麼因緣促使您撰寫這部記述？答：事出無奈。我敘述這部著作的緣起，總共有十個原因：一是爲了表明有老師的傳承，不是隨意憑著自己的想法，因為這與老師的教導不同。二是因為曾經接受過老師的傳承，卻拋棄了根本，追隨那些沒有見過真理的人。三是爲了防止後代輾轉相傳，產生不同的理解，失去原本的依據。四是因為信奉宗門，喜歡學習其他方法，卻沒有老師可以請教。五是因為義學和觀行都學習，喜歡憑藉經典的人，修行和理解都具備。六是爲了點明關鍵之處，闡述廣略、起始、終結和宗要的文句。七是爲了建立老師的見解，使之不至於淪沒，有益於後世。八是爲了自我資助觀行和理解，以防止出現錯誤，便於尋找和探討。九是爲了呈現自己所理解的，恐怕有迷惑和遺忘，請求刪改。十是爲了隨順佛的旨意，運用大悲心，利益他人的修行。這部著作共有三個版本，這是第一個版本，共二十卷。

【English Translation】 English version: Governing by means of comprehensive inclusion. 'Governing' refers to the wondrous operation of the Tiantai's Threefold Practice, swiftly ascending to higher realms. What is heard is solely the profound understanding of the One True Realm, deeply comprehending it. If practice has divergent paths, then the beginning and the end are as distant as the heavens. If understanding lacks a correct direction, then the depth and breadth of understanding will vary from person to person. Establishing teachings to assist practice is to reveal its entirety. Therefore, those who come from afar inquire about doubts and request guidance, diligently enlightening the ignorant and revealing profound principles. Hoping to silently support, respectfully inherit and propagate. If the Dao is about to prevail, it will not operate in isolation. I, as a junior learner, rashly discuss the supreme Dharma, like a firefly adding to the brilliance of the sun. Respectfully prefaced by Jūnshān Chúqǐn Nán Pǔmén Zǐ. At the time of the first year of Yongtai, the fourth year of the eighth emperor of the Xing Tang Dynasty. 'Annotations on Mo-ho Chih-kuan' Volume 1, Part 1 (The teaching of benefiting practice has a doctrine, believing in the teaching can assist practice. The practice of exoteric teaching accords with principle, verifying practice can be transmitted and propagated. What is practice propagated? Without various teachings, it cannot be established. What does teaching assist? Without wondrous practice, it cannot be explained. Gradually, through the three hearings, the entire teaching and practice follow one path. Such as consulting and receiving oral instructions, such as examining principles and making essential decisions, such as setting forth questions and resolving doubts, such as taking categories and making choices, such as citing extensively and deciding briefly, such as gathering extensively and deciding correctly, such as deciding on the meaning of sparse texts, such as deciding on the path of universal contemplation, such as judging errors based on texts, such as determining fallacies based on scriptures. Embracing these various meanings, I venture to make a title. I will briefly state what has been transmitted, not omitting previous views). Narrated by Zhànrán (Chan-jan) (T'an-jan), a Shramana (monk) of Bīlíng (Pi-ling) of the Tang Dynasty Question: What causes led you to compile this record? Answer: Circumstances compelled me. I narrate the origins of this work, with a total of ten reasons: First, to show that there is a teacher's lineage, not just relying on one's own ideas, because this is different from the teacher's teachings. Second, because someone who had received the teacher's lineage abandoned the root and followed those who had not seen the truth. Third, to prevent future generations from transmitting it in turn, producing different understandings, and losing the original basis. Fourth, because they believe in the sect and like to learn other methods, but there is no teacher to ask. Fifth, because both doctrinal study and contemplative practice are studied, and those who like to rely on the scriptures have both practice and understanding. Sixth, to point out the key points, and to explain the sentences of extensiveness, brevity, beginning, ending, and essential points of the doctrine. Seventh, to establish the teacher's views, so that they will not be submerged, and will benefit future generations. Eighth, to self-support contemplative practice and understanding, to prevent errors, and to facilitate searching and discussion. Ninth, to present what I have understood, fearing that there may be confusion and forgetting, and requesting revisions. Tenth, to follow the Buddha's will, to use great compassion, and to benefit the practice of others. This work has three versions, this is the first version, with a total of twenty volumes.

捲成。並第二本十卷成者。首並題為圓頓者是為異偏小及不定故。其第二本即文初列竊念者是。其第三本題意少異。具如后釋。初云止觀明靜者是。今之所承即第三本。時人相傳多以第三而為略本。以第二本號為廣本。一往觀之似有廣略。尋討始末紙數乃齊。應以第三為再治本不須云略。嘗于聽次咨決所聞。並尋經論思擇添助。非率胸臆謬有所述。準釋經論。皆分三段。今文正說尚自未周。信無第三流通明矣。唯開章前章安著序可為序分。開章已去為正說分。舊第二本將序及正合為十章。故文初云竊念述聞共為十意。言竊念者謂私竊興念。序有五意。一商略。二祖承。三辨差。四引證。五示處。言述聞者謂記其所受。正說亦五意。一開章。二生起。三分別。四料簡。五解釋。以將己序及所聽聞合為十段意似未穩。故再治定沒斯次第但成序正。又于序中唯發起等無歸敬者。推功于師述記而已。若就大師正說文中義開三段。則前六重以為序分。正觀果報以為正宗。起教化他為流通分。旨歸既是化息歸寂。非三所攝義似流通。疏中約行尚對三學以為三分。今亦例彼義開於三有何不可。今且依前二段為正。于初序中加序所聞時處等事以為通序。用舊祖承人法等事以為別序。即再治定之正意也。不得複用商略等五。以為次第而分

再治時處等文。故再治定回舊商略以為圓證。故下用此商略文云。今依經更明圓頓。言依經者正當引證證圓頓竟。請證餘二。即設問云。餘三昧愿聞誠證。第二本中闕此問也。故第二本商略文云。略引佛經粗彰圓意。故知商略不異引證。故再治定沒商略名回為引證。若將前本商略等名次第屬對治定本文。則使止觀明靜等文便為徒設。況將商略以對祖承深為未可。是故須廢舊章次第。今再治定加通序者欲類結集傳述所聞法體等五。故不同舊商略居初。已述新舊有無次第。所以改稱摩訶名者有二義故。一者為對俗兄出小止觀。二者為存梵音兼含之富。故大論云。言摩訶者名含三義。謂大多勝。依疏四教釋比丘位則非今意。用此三名釋圓三觀正當題旨。大是空義多是假義勝是中義。是故改從兼含之名。以題一心三觀之部。若爾。何異圓頓改從摩訶。答。圓頓之名雖異偏漸。其言通總闕于含三。故改此土單淺之音以存彼語多含之稱。以是應知止觀二字無非摩訶。即是一心三止三觀之止觀也。故知總攬一部以為首題。始自大意終於旨歸無非摩訶之止觀也。是則題名是總十章為別。於十章中則大意為總餘八是別。故知總別自行因果化他能所咸是摩訶妙定慧也。何者于總釋中發心修行自行因也。次感大果自行果也。次裂大綱化他能也

【現代漢語翻譯】現代漢語譯本再次整理『時處等文』。所以再次整理確定，將之前的商略改為圓滿的證據。因此下面使用這段商略文字說：『現在依據經典，更清楚地闡明圓頓。』說『依據經典』，正是要引用證據來證明圓頓。請證明其餘二者。於是設定問題說：『其餘的三昧，希望聽到真實的證據。』第二種版本中缺少這個問題。所以第二種版本的商略文字說：『簡略地引用佛經，粗略地彰顯圓滿的意義。』因此知道商略和引證沒有區別。所以再次整理確定，沒有使用商略這個名稱，而是改爲了引證。如果將之前的版本中商略等名稱，按照順序對應整理確定的本文，那麼就會使『止觀明靜等文』變得沒有用處。況且將商略用來對應祖師的傳承，實在是不太合適。所以必須廢除舊的章節順序。現在再次整理確定，增加通序，是想要類似於結集傳述所聽聞的法體等五種。所以不同於舊的商略放在開頭。已經敘述了新舊版本的有無順序。之所以改稱『摩訶』（Mahā，偉大的）這個名稱，有兩個原因。一是，爲了對應俗家兄長所著的《小止觀》。二是，爲了保留梵語發音，兼含豐富的含義。所以《大智度論》說：『說摩訶這個詞，包含三種含義，即大、多、勝。』依據天臺四教來解釋比丘的果位，則不是現在的意思。用這三個名稱來解釋圓融的三觀，才真正符合題目的宗旨。『大』是空義，『多』是假義，『勝』是中義。所以改用兼含的名稱，來作為一心三觀這部著作的題目。如果這樣，那麼『圓頓』改用『摩訶』有什麼不同呢？回答是，『圓頓』這個名稱雖然不同於偏和漸，但它的含義是通用的，缺少兼含三種含義。所以改變這個本土的單一淺顯的語音，來保留那個外語的多重含義的稱謂。因此應該知道『止觀』二字，無非就是『摩訶』，也就是一心三止三觀的止觀。所以知道總攬整部著作，作為首要的題目，從大意開始到旨歸結束，無非都是摩訶的止觀。那麼題目是總綱，十章是分述。在十章中，則大意是總綱，其餘八章是分述。所以知道總別、自行因果、化他能所，都是摩訶妙定慧。為什麼呢？在總釋中，發心修行是自行因。其次是感得大果，是自行果。其次是裂大綱，是化他能。

【English Translation】 English version Again, [we] revise the 『time and place』 and other texts. Therefore, the re-revision determines to revert the old deliberation to be a complete proof. Hence, the following uses this deliberation text, saying: 『Now, according to the scriptures, we further clarify the perfect and sudden (圓頓, yuán dùn, perfect and immediate) teaching.』 Saying 『according to the scriptures』 is precisely to cite evidence to prove the perfect and sudden teaching. Please prove the remaining two. Thus, it poses the question: 『The remaining samādhis (三昧, sānmèi, concentration), [I] wish to hear sincere proof.』 The second version lacks this question. Therefore, the deliberation text in the second version says: 『Briefly citing the Buddhist scriptures, roughly manifesting the perfect meaning.』 Thus, [we] know that deliberation is no different from citing evidence. Therefore, the re-revision determines not to use the name 『deliberation,』 but changes it to 『citing evidence.』 If the names such as 『deliberation』 in the previous version are sequentially attributed to the revised and determined main text, then the texts such as 『cessation-contemplation, clarity and tranquility』 would become futile. Moreover, using deliberation to correspond to the ancestral transmission is deeply inappropriate. Therefore, it is necessary to abolish the old chapter order. Now, the re-revision determines to add a general preface, intending to resemble the five aspects of compiling and transmitting the heard Dharma body, etc. Therefore, it is different from the old deliberation being placed at the beginning. The presence or absence order of the new and old versions has already been described. The reason for changing the name to 『Mahā』 (摩訶, great) is for two reasons. First, it is to correspond to the 『Lesser Cessation-Contemplation』 written by [my] secular elder brother. Second, it is to preserve the Sanskrit pronunciation and also contain its richness. Therefore, the Mahāprajñāpāramitāupadeśa (大智度論, Dà zhì dù lùn, Treatise on the Great Perfection of Wisdom) says: 『The word Mahā contains three meanings, namely great, numerous, and supreme.』 According to the Tiantai four teachings to explain the position of bhikṣu (比丘, bǐqiū, Buddhist monk), it is not the present intention. Using these three names to explain the perfect and integrated three contemplations is truly in accordance with the purpose of the title. 『Great』 is the meaning of emptiness, 『numerous』 is the meaning of provisionality, and 『supreme』 is the meaning of the middle way. Therefore, [we] change to the name of inclusive meaning to title this work on the one mind three contemplations. If so, what is the difference between changing 『perfect and sudden』 to 『Mahā』? The answer is that although the name 『perfect and sudden』 is different from the biased and gradual, its meaning is general and lacks the inclusion of three meanings. Therefore, [we] change this local single and shallow sound to preserve that foreign language's name of multiple meanings. Therefore, it should be known that the two words 『cessation-contemplation』 are none other than 『Mahā,』 which is the cessation-contemplation of the one mind three cessations and three contemplations. Therefore, [we] know that the entire work is summarized as the primary title, from the great meaning to the ultimate goal, all of which is the Mahā cessation-contemplation. Then, the title is the general outline, and the ten chapters are the detailed explanations. Among the ten chapters, the great meaning is the general outline, and the remaining eight chapters are the detailed explanations. Therefore, [we] know that the general and specific, self-cultivation cause and effect, transforming others' ability and object, are all Mahā wonderful samādhi (妙定, miào dìng, wonderful concentration) and prajñā (慧, huì, wisdom). Why? In the general explanation, generating the aspiration for enlightenment and practicing cultivation is the cause of self-cultivation. Next, experiencing the great result is the result of self-cultivation. Next, breaking the great outline is the ability to transform others.

。既有能化必有所被。文略舉能以攝於所。能所事畢同入旨歸。于別釋中始從釋名終至正觀自行因也。次果報章自行果也。起教一章化他能也。所被義當化他所也。后三大章其文闕略義意同前總中后三。是故後文略而不說。初序分為二。于通序中雖類集經通中五事既是私記。故闕同聞。于中為六。初之四字述所聞體。止觀二字正示聞體。明靜二字嘆體德也。謂止體靜觀體明也。始終十章正觀十法莫非止觀體咸明靜。則通指一部以為所聞。如法華經本門跡門無非妙法體咸真實。前代未聞者明能聞人。反以他往顯成我聞述己兼他語現及往。故云前代。今章安聞已遠沾余世後代可聞。所言代者雖義立三十年今取代更為異世義。異世弘法世世有之故云代也。自漢明夜夢洎乎陳朝。凡諸著述當代盛行者溢目。預廁禪門衣缽傳授者盈耳。豈有不聞止觀二字。但未若天臺說此一部。定慧兼美義觀雙明。撮一代教門攢法華經旨。成不思議十乘十境。待絕滅絕寂照之行。前代未聞斯言有在。故南山嘆云。唯衡岳臺崖雙弘禪慧。豈南山謟附而虛授哉。智者二字即是教主。幼名光道亦名王道。此從初生瑞相立名。法名智顗。顗靜也。即出家后師為立號。從德為名故用靜義。后授晉王菩薩戒品。因即為王立法號云。大王。紆遵聖禁名曰總持。王

【現代漢語翻譯】現代漢語譯本既有能動者，必然有被作用者。這裡簡略地列舉能動者，是爲了概括被作用者。能動和被動的事情完畢后，一同歸入最終的宗旨。在分別解釋的部分中，開始於解釋名稱，最終到正觀的自行因。其次的果報章節，是自行果。起教一章，是化他的能動。所被的意義，相當於化他的被動。後面的三大章節，其文字有所缺失省略，但意義與前面總論中的后三章相同。因此後面的文字簡略而不詳細說明。最初的序分分為二部分。在通序中，雖然類似集經的通中五事，但因為是私人的記錄，所以省略了『同聞』。在通序中分為六個方面。最初的四個字『如是我聞』，陳述所聽聞的本體。『止觀』二字，正是揭示所聽聞的本體。『明靜』二字，讚歎本體的德行。所謂『止』的本體是『靜』，『觀』的本體是『明』。從始至終的十章，正觀的十法，沒有哪一樣不是止觀的本體，都具備『明靜』的特性。因此，通指整部著作作為所聽聞的內容。如同《法華經》的本門跡門，沒有哪一樣不是妙法的本體，都具備真實的特性。『前代未聞』，說明能聽聞的人。反過來用以往的事情來彰顯成就『我聞』，陳述自己兼顧他人，語言涉及現在和過去。所以說『前代』。現在章安聽聞，已經遠遠地沾溉到後世，後代也可以聽聞。所說的『代』，雖然按照義理可以立為三十年，但現在用『代』來代替，表示不同的時代。不同的時代弘揚佛法，世世代代都有，所以說是『代』。自從漢明帝夜夢，到陳朝，各種著作，在當時盛行的，多得讓人眼花繚亂。參與禪門衣缽傳授的，多得讓人應接不暇。難道沒有聽過『止觀』二字嗎？只是沒有像天臺宗所說的這部著作這樣，定慧兼備，義觀雙明，概括一代的教門，彙集《法華經》的宗旨，成就不可思議的十乘十境，等待絕滅絕寂照的修行。『前代未聞』這句話是有所指的。所以南山律師讚歎說：『只有衡岳、天臺兩處同時弘揚禪定和智慧。』難道南山律師是諂媚依附而虛假地讚揚嗎？『智者』二字，就是指教主。小時候的名字叫光道，也叫王道。這是從他出生時的瑞相來命名的。法名叫智顗（Zhiyi）（智慧寂靜）。『顗』是寂靜的意思，是出家后師父為他起的號。從德行來命名，所以用了『靜』的含義。後來接受晉王菩薩戒品，因此就為晉王立法號，說：『大王，遵循聖人的禁戒，名字叫做總持（Zongchi）（總攬憶持）。』晉王

【English Translation】 English version Where there is an agent of transformation, there must be an object being transformed. The text briefly lists the agents to encompass the objects. When the matters of agent and object are completed, they all enter into the ultimate purpose. In the separate explanations, it begins with explaining the name and ends with the self-cultivation cause of right contemplation. The subsequent chapter on karmic retribution is the self-cultivation result. The chapter on initiating teaching is the agent of transforming others. The meaning of 'object being transformed' corresponds to the object of transforming others. The last three chapters are missing or abbreviated in their text, but their meaning is the same as the last three chapters in the general discussion. Therefore, the subsequent text is brief and not explained in detail. The initial preface is divided into two parts. In the general preface, although it resembles the five matters in the common preface of sutra collections, it omits 'heard together' because it is a private record. The general preface is divided into six aspects. The first four characters, 'Thus I have heard,' describe the essence of what was heard. The two characters 'Zhi Guan' (止觀) (Cessation and Contemplation) precisely reveal the essence of what was heard. The two characters 'Ming Jing' (明靜) (Luminous and Tranquil) praise the virtue of the essence. The essence of 'Zhi' (止) (Cessation) is 'Jing' (靜) (Tranquility), and the essence of 'Guan' (觀) (Contemplation) is 'Ming' (明) (Luminosity). The ten chapters from beginning to end, the ten methods of right contemplation, are all the essence of Zhi Guan, all possessing the characteristics of 'Ming Jing'. Therefore, it refers to the entire work as what was heard. Just like in the 'Lotus Sutra', both the Original Gate and the Traces Gate are the essence of the Wonderful Dharma, all possessing the characteristic of truthfulness. 'Never heard in previous generations' indicates the person who is able to hear. Conversely, using past events to highlight the accomplishment of 'I have heard,' describing oneself while including others, the language involves both the present and the past. Therefore, it says 'previous generations'. Now, Zhang An (章安) has heard and has already extensively benefited future generations, and future generations can also hear. The term 'generation' (代), although it can be established as thirty years according to the principle, now uses 'generation' to represent different eras. In different eras, the Dharma is propagated, and there are generations upon generations, so it is called 'generation'. Since Emperor Ming of Han's dream at night, up to the Chen Dynasty, various writings that were popular at the time were so numerous that they dazzled the eyes. Those who participated in the transmission of the robe and bowl in the Chan school were so numerous that they overwhelmed the ears. How could they not have heard the two characters 'Zhi Guan'? It's just that no work like this one spoken by the Tiantai (天臺) school combines both Samatha and Vipassana, both meaning and contemplation are clear, summarizing the teachings of a generation, gathering the essence of the 'Lotus Sutra', accomplishing the inconceivable ten vehicles and ten realms, awaiting the practice of extinguishing extinction and illuminating stillness. The statement 'never heard in previous generations' has a specific reference. Therefore, Lawyer Nanshan (南山) praised, 'Only Hengyue (衡岳) and Tiantai simultaneously propagate Samatha and Vipassana.' Could it be that Lawyer Nanshan was flattering and falsely praising? The two characters 'Zhi Zhe' (智者) (The Wise One) refer to the founder of the school. His childhood name was Guangdao (光道), also known as Wangdao (王道). This name was given based on the auspicious signs at his birth. His Dharma name is Zhiyi (智顗) (Wisdom and Stillness). 'Yi' (顗) means stillness, which was the name given to him by his teacher after he left home. The name was given based on virtue, so the meaning of 'stillness' was used. Later, he administered the Bodhisattva precepts to Prince Jin (晉王), and therefore established a Dharma name for Prince Jin, saying, 'Great King, follow the holy precepts, your name is Zongchi (總持) (Total Retention).'

曰。師傳佛法燈稱為智者。今從后說故云智者。大隋等者說教時也。諸經既多乃通云一時。則該乎長短攝彼精粗。今唯一部故別指大隋。隋受周禪。姓楊氏。本弘農華陰人也。初從周太祖起義關西。位至大司空封隋國公。諱堅。后即帝位因號隋國。隋字玉篇加工者待過反。字本無走。唐祚既興謂隋已走是故加之。開皇者年號也。皇大也。爾雅云。皇者匡正也。極也。大也。壯盛貌也。荊州等者即說處也。玉泉寺者。初梁太平二年魏主令宇文泰。破梁元帝二十萬眾。大師時年十八。至襄州果愿寺依乎舅氏而出家焉。至陳太平三年時年二十。進受具足。依慧曠律師通於律藏。至陳乾明元年始入光州依思禪師稟受禪法。時年二十三。至陳光太元年辭師入鄴。時年三十。至陳太建七年初入天臺。時年三十八。至太建九年敕置修禪寺。至十三年帝請出鄴。至陳貞明三年即隋開皇十一年。旋荊置寺以答地恩。初名一音后改玉泉。泉色如玉因以名焉。寺者。西方云僧伽藍此云眾園亦通名精舍。此間方俗通以九司官舍曰寺。謂有法度之處也。故以法度之稱以名精舍。至十四年時年五十七。于彼玉泉而說止觀。次重明分齊。初明時分齊。一夏者通舉始終策修之限。開演稱讚故曰敷揚。二時朝晡也。慈霔者慈心所說如霔大雨。若以生法二緣

{ "translations": [ "現代漢語譯本：", "問：老師傳授的佛法燈被稱為智者，現在從後面說起，所以稱為智者。大隋等，是指說法教化的時候。各種經典很多，所以通常說『一時』，就包括了時間的長短，涵蓋了內容的精粗。現在只有一部，所以特別指明是大隋朝。隋朝取代了北周的禪讓。隋朝皇帝姓楊，是弘農華陰人。最初跟隨北周太祖在關西起義，官位做到大司空，被封為隋國公，名叫楊堅。後來即位稱帝，因此國號為隋。『隋』字在《玉篇》中解釋為『加工者待過反』，字原本沒有『走』字。唐朝建立后，認為隋朝已經『走』了，所以加上『走』字。開皇，是年號。皇，是大的意思。《爾雅》說：『皇，是匡正的意思，是極的意思，是大的意思，是壯盛的樣子。』荊州等，是指說法的地方。玉泉寺，最初在梁朝太平二年，北魏的統治者命令宇文泰攻破梁元帝的二十萬軍隊。大師當時十八歲，到襄州果愿寺依附舅舅而出家。到陳朝太平三年，當時二十歲，受具足戒。依靠慧曠律師通曉律藏。到陳朝乾明元年，開始進入光州，依止思禪師稟受禪法，當時二十三歲。到陳朝光太元年，辭別老師進入鄴城，當時三十歲。到陳朝太建七年，初次進入天臺山，當時三十八歲。到太建九年，皇帝下令設定修禪寺。到十三年，皇帝請他出鄴城。到陳朝貞明三年，即隋朝開皇十一年，回到荊州設定寺廟，以報答土地的恩情。最初名叫一音寺，後來改為玉泉寺。泉水的顏色像玉一樣，因此得名。寺，在西方叫做僧伽藍（Sangharama），這裡叫做眾園，也通稱為精舍。這裡的地方風俗通常把九司官署叫做寺，認為是有法度的地方。所以用法度的稱謂來命名精舍。到十四年，當時五十七歲，在那裡玉泉寺宣講止觀。接下來詳細說明時分齊限。首先說明時分齊限。一夏，是總括始終，策勵修行的期限。開演稱讚，所以叫做敷揚。二時，指早晨和傍晚。慈霔，是指以慈悲心所說，像大雨一樣。如果用生法二緣來解釋", "english_translations": [ "English version:", "Question: The Dharma lamp transmitted by the teacher is called the Wise One. Now, speaking from the latter perspective, it is called the Wise One. 'Da Sui' (Great Sui Dynasty) and others refer to the time of teaching and edification. Since there are many scriptures, it is commonly said 'at one time,' which includes the length of time and encompasses the essence of the content. Now, since there is only one scripture, it is specifically indicated as the Great Sui Dynasty. The Sui Dynasty replaced the abdication of the Northern Zhou Dynasty. The emperor of the Sui Dynasty was surnamed Yang and was a native of Hongnong Huayin. Initially, he followed the founding emperor of the Northern Zhou Dynasty in an uprising in Guanzhong, and his official position reached Grand Minister of Works, and he was enfeoffed as Duke of Sui, named Yang Jian. Later, he ascended the throne and became emperor, hence the dynastic title was Sui. The character 'Sui' is explained in the 'Yupian' (Jade Chapters) as 'those who process wait for the opposite,' and the character originally did not have the 'walking' radical. After the establishment of the Tang Dynasty, it was believed that the Sui Dynasty had already 'walked away,' so the 'walking' radical was added. 'Kaihuang' is the reign title. 'Huang' means great. The 'Erya' (Literary Expositor) says: 'Huang means to rectify, it means the ultimate, it means great, it means a magnificent appearance.' Jingzhou and others refer to the place of teaching. Yuquan Temple, initially in the second year of the Taiping era of the Liang Dynasty, the ruler of the Northern Wei ordered Yuwen Tai to defeat the 200,000 troops of Emperor Yuan of Liang. The master was eighteen years old at the time and went to Guoyuan Temple in Xiangzhou to rely on his uncle and become a monk. In the third year of the Taiping era of the Chen Dynasty, at the age of twenty, he received the full precepts. Relying on the lawyer Hui Kuang, he became proficient in the Vinaya Pitaka. In the first year of the Qianming era of the Chen Dynasty, he began to enter Guang Prefecture and relied on the meditation master Si to receive the Dharma of meditation, at the age of twenty-three. In the first year of the Guangtai era of the Chen Dynasty, he bid farewell to his teacher and entered Ye City, at the age of thirty. In the seventh year of the Taijian era of the Chen Dynasty, he first entered Mount Tiantai, at the age of thirty-eight. In the ninth year of the Taijian era, the emperor ordered the establishment of the Xiuchan Temple. In the thirteenth year, the emperor invited him to leave Ye City. In the third year of the Zhenming era of the Chen Dynasty, which was the eleventh year of the Kaihuang era of the Sui Dynasty, he returned to Jingzhou to establish a temple to repay the kindness of the land. Initially, it was called Yiyin Temple, and later it was changed to Yuquan Temple. The color of the spring water is like jade, hence the name. 'Temple,' in the West, is called Sangharama (monastery), here it is called a garden of the assembly, and it is also commonly called a vihara. The local customs here usually call the offices of the nine departments 'temples,' believing them to be places of law and order. Therefore, the term of law and order is used to name the vihara. In the fourteenth year, at the age of fifty-seven, he lectured on cessation and contemplation at Yuquan Temple. Next, the division of time limits is explained in detail. First, the division of time limits is explained. 'One summer' is a general term for the beginning and end, the limit for encouraging cultivation. Opening, expounding, and praising are called 'spreading and extolling.' 'Two times' refers to morning and evening. 'Compassionate rain' refers to what is said with a compassionate heart, like a great rain. If explained using the two conditions of life and Dharma" ] }

說則有窮。以無緣慈心無依倚恣樂說辨故曰不窮。位居五品乃是觀行無緣慈也。霔者如大論第五評四法師偈云。多聞辯慧巧言語美說諸法轉人心。自不如法行不正譬如雲雷而無雨(其一)廣學多聞有智慧訥口拙言無巧便。不能顯發法寶藏譬如無雷而小雨(其二)不廣學問無智慧不能說法無好行。是弊法師無慚愧譬如小云無雷雨(其三)多聞廣智巧言語美說諸法轉人心。行法心正無所畏如大云雷霔洪雨(其四)偈意以多聞為云說法如雷慈行如雨。大師具三即第四法師。雖樂說不窮者。辯有四種。謂義法辭樂說也。義謂顯了諸法之義。法謂稱說法之名字。辭謂能說名之語言。雖有此三必須樂說說前三也。謂於一法中說一切法。於一字中說一切字。於一語中說一切語。皆入實相而無差謬。故知皆是樂說力也。雖是不盡之辭亦語助也。雖復不窮夏終告息。才至見境法輪停轉者才者僅得也。僅訖見境時逼夏終。雖闕余文行門非要。略中已具足表期心。即大章第七開為十境。至第七境余不復宣。后三大章及餘三境托緣不終。故傳中雲。灌頂私記止觀十卷。方希再聽畢其首尾。會智者涅槃鉆仰無所。余文雖略準上可知。增上慢者如禪境云。無所知人得此謂為無生忍。四禪比丘謂為四果。起絕言見鼠唧鳥空。如此等文其相非一。后之兩

境只是兩教二乘三教菩薩。具在體相攝法偏圓等文及諸境中可思議內。后三大章亦準五略后之三略。其文雖闕于義已足。故托夏末以為闕緣。信行圓乘于茲罷唱故云法輪停轉。被行略周余止不說故云後分弗宣。弗者不也。然挹流尋源下別序也。前言通者義通而文別。別語止觀明靜等故。今別序者意別而存通。通語二十三師等故。雖通別不同而亦不出師資人法。故通序中止觀只是師資所聞所說之法。次舉能聞能說之人。次明聞說若時若處。故舉通中所聞之法如香如流。令知大覺如根如源。又此別者雖無餘部可望。師資所承三部不同。頓對餘二故名為別。又此所承與諸師異亦名為別。于中先明祖承付法由漸。若不先指如來大聖無由列於二十三祖。若不列於二十三祖無由指于第十三師。若不指于第十三師。無由信于衡崖臺岳。故先譬其由如尋源討根。今之止觀興于像末如流如香。金口梵音如根如源。挹者斟酌也。詩云。惟北有斗不可挹酒漿。酌其流須尋其濫觴。知其香須討其根本。故大經云。聞其香氣則知其地當有是藥。其藥真味停留在山猶如滿月。隨其流處有種種名。真味實理也。眾名末教也。滿月譬實理也。在山譬理在陰也。如來依理隨機立名。像末四依弘宣佛化。受化稟教須討根源。若迷於根源則增上濫乎真證。若香

流失緒則邪說混于大乘。由是而知臺衡慧文宗于龍樹。二十三聖繼踵堅林。實有由也良可信也。論曰至次良者欲明付法。泛引教驗有師無師。言無師者如大論第二云。我行無師保志一無等侶。積一行得佛自然通其道。增一第十五云。阿若等五人問佛。師為是誰。佛答云。我亦無師保亦復無等侶。獨等無過者冷而無復溫。律文大同。那先經云。佛無師成道自悟一切法法華云。佛智無師智。俗中太師太傅太保皆師義也。次云有師。受莂等者。莂字謂派莂亦分別。字書多作別字如瑞應云。至於昔者定光佛興時。我為菩薩名曰儒童乃至買華奉定光佛。散華供養華住空中。佛知其意而讚歎言。汝無數劫所學清凈。因記之曰。汝自是后九十一劫。劫號為賢。汝當作佛名釋迦文。乃至身升虛空得無生忍。論云無師經稱記莂。書言去復引俗典亦具二義。生知如無師學成如記莂。故論語云。生而知之者上。學而知之者次。困而學之又其次也。困而不學民斯為下矣。良者善也長也。書雖不論久遠因果。今且泛引相似之言以證二義于理無失。讀此文者應以良字而為句末。世有不曉句逗之人以良字為句頭甚為未隱。如第二本下句頭復有然字。豈可讀彼第二本云良然法門等耶。故不可用。然無師之與記莂約事雖殊其理不二。在因必藉師保果滿稱為

獨悟。以此因果共為諸師所承元祖。次法門浩妙至藍而青者。泛舉法喻問上二途。人既分於事理因果。所證法體亦分二耶。浩者水大貌。法既大妙為事為理。為天真獨朗者問無師法為從藍而青者問學成法。理非造作故曰天真。證智圓明故云獨朗。由師染習故曰從藍由學功遂故曰而青。書云。青出於藍而青於藍染使然也。今引染義非引勝藍。行人若聞至宗元者總答也。宗尊也主也。元首也長也。若尋所傳法展轉相付乃識能傳人元由宗緒。故識一期佛為元由。方曉今師宗于龍樹。從大覺至降魔者別答也。先雙酬兩問大覺義當天真行滿義當記莂。人之與法兩意咸爾。二意兼備師資道成。故書云。昆竹未剪則鳳音不彰。情性未煉則神明不發。凡情既待煉而發故真理亦由學而成。覺者詩云有覺德行。又云覺者大明也。曉也直也。今亦如是。十號具足種智圓明。三惑頓盡大夜斯曉。二死永除無復回曲。又覺滿等名為大覺。四教不同覺智亦異。且寄漸始通總而說略云大覺。以覺大故世間中尊。積劫行滿者亦通總而說。是故不云三阿僧祇及以無量阿僧祇等。劫此云時。俱舍等論多以二十增減為一中劫。八十增減為一大劫。金光明雲。梵天三銖天衣三年一拂。拂盡畟方四十里石以為小劫。八十里盡以為中劫。百二十里盡名為大劫。不于如

此劫數修學不名菩薩。又云。有一里劫二里劫乃至萬里劫。又云。有大方城週四十里。滿中芥子不概令平。百年取一盡名為劫。經劫無數名阿僧祇。委出劫義非文正意故不廣明。涉六年以伏見至降魔者。伏見為調外道降魔為摧天魔。故六年苦行過其所行。先同后異化道宜然。故五人中著愛行者而舍之去。過六年已食食修禪。著見行者又舍之去。后降天魔樹王成道。降魔之相廣在諸經。且瑞應云。天魔與佛相難詰。佛云。丈夫會當鬥戰死終不身在為他降。魔云。比丘何求坐樹下樂於林藪毒獸間。云起可畏杳冥冥。天魔圍繞不以驚。佛云。古有真道佛所行。恬惔為最除不明。斯誠最勝法滿藏。吾於斯坐快魔王。魔云。汝當作王轉金輪。七寶自至典四方。所受五欲快無比。斯處無道起入宮。佛云。吾睹欲盛吞火同棄國如唾無所貪。得王亦有老死憂去此無利勿妄譚。魔云。何安坐林而快語委國財位守空閑。而不見我興四兵象馬步兵億百千。已現獼猴師子面皆持刀劍護戈矛。超躍哮吼滿空中(云云)。大論云。時凈居天住三面立看佛與魔難詰鬥戰。天魔退走。乃至鐵圍猶尚不已。大集觀佛三昧等云。魔王初欲來戰于佛。先令民屬次令太子次遣三女皆不能壞。乃大嗔忿便自領軍。才至佛所主將俱墮。大論中佛以偈訶魔女云。是身為

【現代漢語翻譯】現代漢語譯本此劫數修學不能稱為菩薩。經典中還說，有一里劫、二里劫，乃至萬里劫。又說，有一個大方城，周長四十里，裡面裝滿了芥菜籽，不堆疊，使其平鋪。每百年從中取出一粒芥菜籽，直到取完，這稱為一劫。經歷無數劫，稱為阿僧祇（asaṃkhya，無數）。詳細解釋劫的意義，並非本文的重點，因此不作過多闡述。釋迦牟尼佛用了六年時間降伏自己的煩惱和外道，降伏煩惱是爲了調伏外道，降伏魔是爲了摧毀天魔。因此，他六年苦行超過了常人所能承受的。先與外道相同，后又不同，這是教化的適宜方式。所以，五個人中，他捨棄了那些執著于享樂的人。經過六年苦行后，他開始進食並禪修，又捨棄了那些執著于邪見的人。之後，他在菩提樹下降伏天魔，最終成道。降魔的情景在許多經典中都有詳細描述。例如，《瑞應經》中記載，天魔與佛陀辯論，佛陀說：『大丈夫應當戰死，絕不會屈身為人所降伏。』魔說：『比丘你為何要坐在樹下，喜歡在充滿毒獸的森林裡？烏雲升起，多麼可怕，多麼昏暗。天魔圍繞著你，你卻毫不驚慌。』佛陀說：『自古以來就有真正的佛道，清凈淡泊最為重要，可以消除無明。這確實是最殊勝的法藏。我坐在這裡，很快樂，魔王。』魔說：『你應該做國王，轉動金輪（cakravartin，轉輪王），七寶自然會來，統治四方。享受五欲的快樂，無比美好。這裡沒有道，你應該回宮。』佛陀說：『我看到慾望就像吞火一樣危險，拋棄國家就像吐唾沫一樣，沒有什麼可貪戀的。即使做了國王，也有衰老和死亡的憂慮，離開這裡沒有什麼好處，不要胡說八道。』魔說：『為何安坐在林中，說些快樂的話，拋棄國家的財富和地位，守著空閑？難道你沒看到我興起四兵，像兵、馬兵、步兵，億萬千？已經顯現出獼猴和獅子的面孔，都拿著刀劍和長矛。跳躍咆哮，充滿空中（等等）。』《大智度論》中說：當時，凈居天（Śuddhāvāsa，色界天）站在三面，觀看佛陀與魔辯論戰鬥。天魔退走，甚至到了鐵圍山（Cakravāḍa，包圍世界的鐵山）還不停止。《大集經》、《觀佛三昧經》等記載，魔王最初想與佛陀作戰，先派他的臣民，然後派他的太子，接著派三個女兒，都不能破壞佛陀的禪定。於是他非常憤怒，親自率領軍隊。剛到佛陀所在的地方，他的主將就都倒下了。《大智度論》中，佛陀用偈頌呵斥魔女說：『這個身體是』

【English Translation】 English version Studying and practicing in this kalpa (劫, aeon) does not qualify one to be called a Bodhisattva (菩薩, enlightenment being). Furthermore, it is said that there are kalpas of one li (里, a Chinese unit of distance), two li, and even ten thousand li. It is also said that there is a great square city with a circumference of forty li, filled with mustard seeds, not piled up but laid flat. Taking out one mustard seed every hundred years until they are all gone is called a kalpa. Experiencing countless kalpas is called asaṃkhya (阿僧祇, countless). A detailed explanation of the meaning of kalpa is not the main point of this text, so it will not be elaborated upon. Śākyamuni Buddha spent six years subduing his own afflictions and external paths. Subduing afflictions is to tame external paths, and subduing demons is to destroy heavenly demons. Therefore, his six years of ascetic practice exceeded what ordinary people could endure. First being the same as external paths, then different, is the appropriate way of teaching. Therefore, among the five people, he abandoned those who were attached to pleasure. After six years of ascetic practice, he began to eat and meditate, and abandoned those who were attached to wrong views. Later, under the Bodhi tree, he subdued the heavenly demons and finally attained enlightenment. The scene of subduing demons is described in detail in many scriptures. For example, the Sūtra of Auspicious Responses records that the heavenly demon debated with the Buddha, and the Buddha said, 'A great man should die in battle, and will never submit to be subdued by others.' The demon said, 'Why do you, a bhikṣu (比丘, monk), sit under a tree, liking to be in a forest full of poisonous beasts? Dark clouds rise, how terrible, how dark. Heavenly demons surround you, but you are not alarmed.' The Buddha said, 'Since ancient times, there has been a true Buddha-dharma (佛法, Buddha's teachings), and purity and tranquility are the most important, which can eliminate ignorance. This is indeed the most supreme Dharma treasure. I sit here, very happy, King of Demons.' The demon said, 'You should be a king, turning the wheel of Dharma (cakravartin, wheel-turning king), the seven treasures will come naturally, ruling the four directions. Enjoy the pleasure of the five desires, which is incomparably wonderful. There is no Dharma here, you should return to the palace.' The Buddha said, 'I see desire as dangerous as swallowing fire, abandoning the country is like spitting, there is nothing to covet. Even if you become a king, there is the worry of old age and death, there is no benefit in leaving here, do not talk nonsense.' The demon said, 'Why sit peacefully in the forest, saying happy words, abandoning the wealth and status of the country, guarding idleness? Don't you see me raising four armies, elephant soldiers, horse soldiers, infantry, hundreds of millions? Already showing the faces of monkeys and lions, all holding swords and spears. Jumping and roaring, filling the air (etc.).' The Mahāprajñāpāramitāśāstra says: At that time, the Śuddhāvāsa (凈居天, Pure Abode Heavens) stood on three sides, watching the Buddha debate and fight with the demon. The heavenly demon retreated, and even reached the Cakravāḍa (鐵圍山, Iron Mountain Range) and did not stop. The Mahāsaṃnipāta Sūtra, Contemplation of Buddha Samādhi Sūtra, etc., record that the demon king initially wanted to fight the Buddha, first sent his subjects, then sent his prince, and then sent three daughters, all of whom could not destroy the Buddha's samādhi (三昧, concentration). So he was very angry and personally led the army. As soon as he arrived at the place where the Buddha was, his generals all fell down. In the Mahāprajñāpāramitāśāstra, the Buddha scolded the demon daughters with a verse: 'This body is'

穢藪不凈物腐積。是實為行廁何足以樂意。女因自恥。又語魔言。我三僧祇修習苦行乃得菩提。汝但設一無遮之會報為天主。何得與我興斯戰諍。魔云。以何為證。佛以手指地云。是知我。當時地神告空神傳乃至梵世。天魔降已得不動三昧成無上道。始鹿苑至鶴林者。既成道已說必托處故略舉此始中終三。以法驗證以處顯法。即所傳之法正指於斯。天真從藍功用盛矣。言鹿苑者。大論云。昔波羅奈王入山遊獵。見二鹿群數各五百。各有一主。有一鹿主身七寶色是釋迦菩薩。復有一主是提婆達多。菩薩鹿主見王殺其群黨。起大悲心直至王前。諸人競射飛箭如雨。王見此鹿無所忌憚。必有深意敕令勿射。鹿至王所跪白王言。王以小事一時令鹿受于死苦。若以供饌當差次送每日一鹿。王善其言。於是二主各差次送。次當調達群中有一母鹿白其主言。我死分當而我懷子。子非死次屈垂料理。使生者不濫死者得次。王怒之曰。誰不惜命次來但去。母思惟言。我王無慈橫見嗔怒。即至菩薩王所具白王言。大王仁慈。如我今日天地曠遠無所控告。具以事白。菩薩王言。若我不理枉殺其子。若非次更差后次何遣惟我當代。思惟既定即自送身遣鹿母還群。菩薩鹿王到其王門。眾人見之怪其自來。以事白王。王亦怪之。王問曰。群鹿盡耶而

【現代漢語翻譯】穢藪（huì sǒu，污穢的草叢）是不乾淨的東西腐爛堆積的地方。這實際上是廁所，有什麼值得喜歡的呢？你（指魔）應該感到羞恥。',佛陀又對魔說：'我經歷了三大阿僧祇劫（sān sēng qí jié，極長的時間單位）的苦修才證得菩提（pú tí，覺悟）。你只需舉辦一次無遮大會（wú zhē dà huì，不加限制的佈施大會）來回報天主的恩德，為何要與我發動這場戰爭？'魔說：'你有什麼證據？'佛陀用手指著地面說：'這是我的證人。'當時的地神告訴了空神，層層上傳直到梵天（fàn tiān，色界天的最高處）。天魔降伏后，佛陀獲得了不動三昧（bù dòng sān mèi，一種禪定狀態），成就了無上道（wú shàng dào，最高的覺悟）。從最初的鹿野苑（lù yě yuàn，佛陀初轉法輪之地）到鶴林（hè lín，佛陀涅槃之地），佛陀成道后說法必然有所依託，所以這裡簡要地列舉了開始、中間和結束這三個階段。用佛法來驗證，用地點來彰顯佛法，所傳之法正是指這些。天真自然之道，從藍（lán，指佛陀的智慧）中產生，其功用非常盛大。說到鹿野苑，大論（dà lùn，指《大智度論》）中說：過去波羅奈王（bō luó nài wáng，古印度地名）入山打獵，看到兩群鹿，每群各有五百隻，各有一個首領。其中一個鹿首領身體是七寶色，是釋迦菩薩（shì jiā pú sà，釋迦牟尼佛的前世）。另一個首領是提婆達多（tí pó dá duō，佛陀的堂弟，常與佛陀作對）。菩薩鹿首領看到國王殺害它的同伴，生起大悲心，直接走到國王面前。眾人競相射箭，箭如雨下。國王看到這隻鹿毫無畏懼，必定有深意，就下令不要射箭。鹿走到國王面前跪下，對國王說：'大王因為一件小事，一時讓鹿遭受死亡的痛苦。如果需要食物，應當按順序每天送一隻鹿來。'國王認為它說得有道理。於是兩個首領各自按順序送鹿。輪到提婆達多群中的一隻母鹿，它對它的首領說：'我死期將至，但我懷有身孕。孩子不該死，請您照顧一下，使活著的不濫竽充數，死去的人也能按順序。'國王生氣地說：'誰不愛惜自己的生命？按順序來就是了。'母鹿心想，我的國王沒有慈悲心，橫加指責，就到菩薩鹿王那裡，把事情詳細地告訴了它。大王仁慈，像我今天這樣，天地廣闊無處申訴，所以把事情都告訴您。'菩薩鹿王說：'如果我不理睬，就枉殺了它的孩子。如果不是按順序，以後又該派誰呢？只有我代替它去。'考慮清楚后，就親自去送死，讓鹿母回到鹿群中。菩薩鹿王來到國王的宮門前，眾人看到它自己來感到奇怪，就把事情告訴了國王。國王也感到奇怪。國王問道：'鹿都死光了嗎？為什麼你會來？'

【English Translation】 'A cesspool (huì sǒu) is where filthy, impure things accumulate and rot. It is, in reality, a latrine; what is there to enjoy? You (referring to the demon) should be ashamed.' The Buddha then said to the demon: 'I cultivated diligently for three great asamkhya kalpas (sān sēng qí jié, extremely long periods of time) to attain Bodhi (pú tí, enlightenment). You need only hold an unrestricted assembly (wú zhē dà huì, an unrestricted almsgiving assembly) to repay the grace of the Lord of Heaven. Why do you wage this war against me?' The demon said: 'What is your proof?' The Buddha pointed to the ground and said: 'This is my witness.' At that time, the earth deity told the space deity, and the message was transmitted layer by layer up to the Brahma Heaven (fàn tiān, the highest level of the Form Realm). After the demon was subdued, the Buddha attained the Unmoving Samadhi (bù dòng sān mèi, a state of meditative absorption) and achieved the Supreme Path (wú shàng dào, the highest enlightenment). From the initial Deer Park (lù yě yuàn, the place where the Buddha first turned the Wheel of Dharma) to the Crane Grove (hè lín, the place where the Buddha entered Nirvana), the Buddha's teachings after his enlightenment must have a basis, so here are briefly listed the three stages of beginning, middle, and end. Use the Dharma to verify, use the location to highlight the Dharma, and the Dharma transmitted refers precisely to these. The natural and true path, originating from blue (lán, referring to the Buddha's wisdom), its function is very great. Speaking of Deer Park, the Mahaprajnaparamita Shastra (dà lùn, referring to the Mahaprajnaparamita Shastra) says: In the past, the King of Varanasi (bō luó nài wáng, an ancient Indian place name) entered the mountains to hunt and saw two herds of deer, each with five hundred deer, each with a leader. One deer leader had a body of seven jewels and was Shakyamuni Bodhisattva (shì jiā pú sà, Shakyamuni Buddha in a previous life). The other leader was Devadatta (tí pó dá duō, the Buddha's cousin, who often opposed the Buddha). The Bodhisattva deer leader saw the king killing his companions, arose great compassion, and went directly to the king. The people competed to shoot arrows, and the arrows fell like rain. The king saw that this deer was fearless and must have a deep meaning, so he ordered not to shoot. The deer went to the king and knelt down, saying to the king: 'Great King, because of a small matter, you temporarily cause the deer to suffer the pain of death. If food is needed, a deer should be sent daily in order.' The king thought it made sense. So the two leaders sent deer in order. When it was the turn of a doe in Devadatta's herd, she said to her leader: 'My death is near, but I am pregnant. The child should not die, please take care of it, so that the living are not mediocre and the dead can be in order.' The king said angrily: 'Who does not cherish their life? Just come in order.' The doe thought, 'My king has no compassion and is unreasonably angry,' so she went to the Bodhisattva deer king and told him the matter in detail. 'Great King is kind, like me today, the world is vast and there is nowhere to appeal, so I tell you everything.' The Bodhisattva deer king said: 'If I ignore it, I will wrongly kill its child. If it is not in order, who should be sent later? Only I can replace it.' After thinking it over, he went to his death himself and let the doe return to the herd. The Bodhisattva deer king came to the king's palace gate, and the people were surprised to see him come by himself and told the king about it. The king was also surprised. The king asked: 'Are all the deer dead? Why did you come?'

忽自來。鹿王言。大王仁慈人無犯者。但有滋茂無有盡時。但彼群鹿歸告於我我愍之故。若非分差是亦不可。若縱而不救無異木石。是身不久必不免死。慈救苦厄其德無量。若人無慈與虎狼何別。王聞是語即從座起而說偈言。我實是畜獸名曰人頭鹿。汝雖是畜生名曰鹿頭人。以理而為人不以形為人。我從今日始不食一切肉。我以無畏施亦可安汝意。諸鹿得安王得仁信。鹿群所居故名鹿苑。佛初於此時轉法輪是故云始。從樹為名亦名奈苑。二仙所住亦曰仙苑。中鷲頭者。說文云。此鳥黑色多子。山形似鳥故以名焉。又其山側有尸陀林鷲食尸竟多居此山。故以名之。又多聖靈所居故名靈鷲。亦名雞足。亦名狼跡。增一三十一。佛告諸比丘。此山久遠同名靈鷲。更有餘名汝等知不。亦名廣普山白墡山仙人山。恒有神通諸得道羅漢所居。又有五百支佛居之。佛欲下生令凈居天子來下告令。卻後二歲佛出此間。支佛聞之燒身入滅。世無二佛故也。鶴林者。在拘尸城阿夷羅跋提河邊。樹有四雙。復云雙樹。四方各雙故名為雙。又云。根分上合故名為雙。佛于中間而般涅槃。涅槃之時其林變白猶如白鶴因名鶴林。中阿含云牛角娑羅林恐是以城而名林也。拘尸那城此云角城。其城三角故云角也。若爾。只應云角那云牛角。應是以牛角表

【現代漢語翻譯】現代漢語譯本忽然自己來了。鹿王說：『大王仁慈，百姓沒有觸犯您的，而且這裡的物產豐富，取之不盡。只是那些鹿群來告訴我，我憐憫它們，所以才來。如果不按份額分配，這也是不行的。如果放縱而不救助，和木頭石頭有什麼區別？這個身體不久之後必定免不了一死。慈悲救助困苦的人，這種功德是無量的。如果人沒有慈悲心，和虎狼有什麼區別？』大王聽了這些話，立刻從座位上站起來，說了這樣一段偈語：『我確實是畜生，名字叫人頭鹿；你雖然是畜生，名字叫鹿頭人。以道理來做人，而不是以形體來做人。我從今天開始，不再吃任何肉。我以無畏佈施，也可以使你們安心。』眾鹿得到了安寧，國王得到了仁義的信譽。鹿群所居住的地方，所以叫做鹿苑（Mrigadava，釋迦牟尼成道后初轉法輪之處）。佛陀最初在這裡轉法輪，所以說是『始』。因為樹木而得名，也叫做奈苑。兩位仙人所居住的地方，也叫做仙苑。鷲頭山（Grdhrakuta，又名靈鷲山，是釋迦牟尼佛經常居住和講法的地方）。《說文解字》上說：『這種鳥是黑色的，而且多子。』山形像鳥，所以用這個名字命名。而且這座山旁邊有尸陀林（Sivathika，埋死人地方），鷲鷹吃完屍體后大多居住在這座山上，所以用這個名字命名。而且有很多聖靈居住在這裡，所以叫做靈鷲。也叫做雞足山，也叫做狼跡山。《增一阿含經》第三十一卷中說：佛告訴眾比丘：『這座山很久以來都叫做靈鷲山，還有其他的名字，你們知道嗎？』也叫做廣普山、白墡山、仙人山。經常有具有神通的得道阿羅漢居住在這裡。還有五百位辟支佛居住在這裡。佛陀將要降生的時候，讓凈居天的天子下來告訴他們：『兩年之後，佛陀將要出現在這裡。』辟支佛聽了之後，就燒身入滅了。因為世上沒有兩位佛陀同時存在。鶴林（Salavana，釋迦牟尼佛涅槃之處）。在拘尸那城（Kushinagar）的阿夷羅跋提河（Ajiravati River）邊。有四雙樹木。又說叫做雙樹。四方各有雙樹，所以叫做雙。又說：樹根分開，樹梢合在一起，所以叫做雙。佛陀在兩棵樹中間入般涅槃。涅槃的時候，那片樹林變成白色，好像白鶴一樣，因此叫做鶴林。《中阿含經》中說，牛角娑羅林，恐怕是以城的名字來命名樹林的。拘尸那城，這裡叫做角城。這座城是三角形的，所以叫做角。如果這樣，只應該叫做角那，不應該叫做牛角。應該是用牛角來表示。

【English Translation】 English version Suddenly he came himself. The Deer King said, 'Your Majesty is benevolent, and the people do not offend you. Moreover, the resources here are abundant and inexhaustible. It's just that the deer herds came to tell me, and I pity them, so I came. If it is not allocated according to the share, this is also not possible. If you indulge without helping, what is the difference from wood and stone? This body will inevitably die soon. Compassionately helping those in distress, this merit is immeasurable. If a person has no compassion, what is the difference from tigers and wolves?' The king heard these words and immediately stood up from his seat and said this verse: 'I am indeed a beast, and my name is Human-Headed Deer; although you are a beast, your name is Deer-Headed Man. To be a person with reason, not to be a person with form. From today onwards, I will no longer eat any meat. I can also reassure you with fearlessness.' The deer gained peace, and the king gained the reputation of benevolence and righteousness. The place where the deer herds live is therefore called Mrigadava (Deer Park, where Shakyamuni Buddha first turned the Dharma wheel after attaining enlightenment). The Buddha first turned the Dharma wheel here, so it is said to be 'the beginning'. Named after the trees, it is also called Nyagrodha Garden. The place where the two immortals live is also called the Hermitage. Grdhrakuta (Vulture Peak Mountain, also known as Eagle Peak Mountain, is where Shakyamuni Buddha often lived and taught). The 'Shuowen Jiezi' says: 'This bird is black and has many offspring.' The shape of the mountain is like a bird, so it is named after this. Moreover, there is a Sivathika (cemetery) next to this mountain, and vultures mostly live on this mountain after eating the corpses, so it is named after this. Moreover, many holy spirits live here, so it is called Vulture Peak. It is also called Kukkutapada, and also called Wolf's Footprint. The thirty-first volume of the Ekottara Agama Sutra says: The Buddha told the Bhikkhus: 'This mountain has long been called Vulture Peak, and are there any other names, do you know?' It is also called Guangpu Mountain, Baishan Mountain, and Immortal Mountain. There are often enlightened Arhats with supernatural powers living here. There are also five hundred Pratyekabuddhas living here. When the Buddha was about to be born, he asked the sons of the Pure Abode Heaven to come down and tell them: 'Two years later, the Buddha will appear here.' The Pratyekabuddhas burned themselves to death after hearing this. Because there are no two Buddhas in the world at the same time. Salavana (Crane Forest, where Shakyamuni Buddha entered Nirvana). It is located on the bank of the Ajiravati River in Kushinagar. There are four pairs of trees. It is also said to be called twin trees. There are twin trees in each of the four directions, so it is called twin. It is also said that the roots of the trees are separated and the tops of the trees are joined together, so it is called twin. The Buddha entered Parinirvana between the two trees. At the time of Nirvana, the forest turned white, like white cranes, hence the name Crane Forest. The Madhyama Agama Sutra says that the Horned Sal Forest is probably named after the city. Kushinagar, here called Horn City. This city is triangular, so it is called Horn. If so, it should only be called Horn City, not Horned City. It should be represented by a bull's horn.

雙以娑羅名樹。娑羅西音。此云堅固。堅固之名稱樹德也。故知牛角表雙義兼三角。此即最後說涅槃處。於前二義自然證理非今所論。師資相傳是今正意。是故次明法付迦葉。述佛滅后付法之人。于中先明金口祖承。次明今師展轉相承。金口祖承則人法兼舉。今師祖承則總別重出。別中先人次法。金口具在付法藏傳過七十紙具存煩廣。今先略依阿含及婆沙論。明初分舍利及結集三藏。長阿含云。迦葉從畢缽羅窟出赴阇維所。佛從金棺為現雙足。迦葉禮訖耶旬舍利。傳中分法先為三分。謂人天海。人中一分復分為八與阿含同也。故阿含云。佛涅槃后拘尸國諸末羅眾。波波國諸末梨眾。遮羅國諸跋離眾。摩伽陀國諸拘利民眾。毗提國諸婆羅門眾。迦維羅國諸釋種眾。毗舍離國諸離車眾。摩竭國阿阇世王眾。各自念言。佛于拘尸而般涅槃。我當於彼求舍利分。時諸國中各嚴四兵。即敕香姓婆羅門言。汝持我名至拘尸城。問訊拘尸諸末羅眾。起居輕利游步強耶。吾于諸賢每相宗敬。鄰國敦義曾無諍言。我聞如來於君國中而般涅槃。惟無上尊實我所天。故從遠來請求骨分冀還本國起塔供養。設與我者當贈重寶。香姓受教具往傳白。諸末羅言。誠如君言。但佛降此土。于茲滅度。國內人民自當供養。遠勞諸君求舍利分終不可得。時

【現代漢語翻譯】現代漢語譯本『雙』指的是娑羅樹（śāla tree），『娑羅』是西方的發音，這裡的意思是『堅固』。『堅固』是這種樹的名稱和美德。因此，我們知道牛角象徵的『雙』，其意義也包含了『三角』。這裡指的是佛陀最後宣說涅槃的地方。前面兩種含義自然地證明了真理，不是現在討論的內容。師父和弟子之間的傳承才是現在的主要意思。因此，接下來闡明佛陀將佛法託付給摩訶迦葉（Mahākāśyapa）這件事，敘述佛陀滅度後接受佛法的人。其中，首先說明金口（佛陀）的祖師傳承，然後說明現在的師父輾轉相承。金口的祖師傳承是人和法兼顧，現在的師父祖師傳承則是總說和別說重複出現。別說中先說人，再說佛法。金口的詳細情況在《付法藏傳》中有七十多頁的詳細記載，內容繁瑣而廣泛。現在先簡略地依據《阿含經》（Āgama）和《婆沙論》（Vibhāṣā）來闡明最初分舍利（śarīra，佛陀的遺骨）以及結集三藏（Tripiṭaka，佛教經典）的事情。《長阿含經》（Dīrgha Āgama）中說，摩訶迦葉從畢缽羅窟（Pippala Cave）出來，前往荼毗（cremation）的地方。佛陀從金棺中顯現雙足。摩訶迦葉禮拜完畢后，取走了耶旬（yojana，古印度長度單位）的舍利。傳記中分舍利的方法首先分為三份，即人、天、海。人中一份又分為八份，與《阿含經》相同。所以《阿含經》中說，佛陀涅槃后，拘尸那揭羅國（Kuśinagara）的末羅族（Malla），波波國（Pava）的末梨族（Malla），遮羅國（Chala）的跋離族（Bhalla），摩伽陀國（Magadha）的拘利族（Koliya），毗提國（Videha）的婆羅門（Brahmin），迦毗羅衛國（Kapilavastu）的釋迦族（Śākya），毗舍離國（Vaiśālī）的離車族（Licchavi），摩竭國（Magadha）的阿阇世王（Ajātaśatru）等，各自心想：『佛陀在拘尸那揭羅涅槃，我們應當在那裡請求舍利。』當時各國都準備了四種軍隊，就命令香姓婆羅門說：『你拿著我的名義到拘尸城，問候拘尸那揭羅的末羅族，起居安好，行動輕便嗎？我們對各位賢者一直很尊敬，鄰國之間敦睦友誼，從未發生過爭執。我聽說如來在貴國涅槃，唯有無上尊者是我們的天。所以從遠方來請求骨灰，希望帶回本國建造佛塔供養。如果能給我們，我們將贈送貴重的寶物。』香姓接受命令，詳細地前往傳達。末羅族人說：『確實如您所說。但是佛陀降生於此地，在此地滅度。國內人民自然應當供養。遠勞各位前來請求舍利，最終是不可能得到的。』當時

【English Translation】 English version 『Double』 refers to the śāla tree. 『Śāla』 is a Western pronunciation, meaning 『firm』 here. 『Firm』 is the name and virtue of this tree. Therefore, we know that the 『double』 symbolized by the ox horn also includes the meaning of 『triangle』. This refers to the place where the Buddha last spoke of Nirvana. The previous two meanings naturally prove the truth, which is not the subject of discussion now. The transmission between master and disciple is the main meaning now. Therefore, next, it is clarified that the Buddha entrusted the Dharma to Mahākāśyapa, narrating the person who received the Dharma after the Buddha's Parinirvana. Among them, first explain the ancestral transmission of the golden mouth (Buddha), and then explain the current master's successive transmission. The ancestral transmission of the golden mouth takes into account both people and Dharma, while the ancestral transmission of the current master repeats the general and specific statements. In the specific statement, first talk about people, then talk about Dharma. The details of the golden mouth are recorded in detail in more than seventy pages of the 『Fu Fa Zang Zhuan』 (Record of the Transmission of the Dharma Treasury), which is cumbersome and extensive. Now, let』s briefly explain the initial division of śarīra (Buddha's relics) and the collection of the Tripiṭaka (Buddhist scriptures) based on the Āgama and the Vibhāṣā. The Dīrgha Āgama says that Mahākāśyapa came out of Pippala Cave and went to the place of cremation. The Buddha showed his feet from the golden coffin. After Mahākāśyapa finished worshiping, he took away the yojana (an ancient Indian unit of length) of the relics. The method of dividing the relics in the biography is first divided into three parts, namely people, heaven, and sea. One part of the people is divided into eight parts, which is the same as the Āgama. Therefore, the Āgama says that after the Buddha's Nirvana, the Malla of Kuśinagara, the Malla of Pava, the Bhalla of Chala, the Koliya of Magadha, the Brahmin of Videha, the Śākya of Kapilavastu, the Licchavi of Vaiśālī, and King Ajātaśatru of Magadha, etc., each thought: 『The Buddha attained Nirvana in Kuśinagara, we should ask for relics there.』 At that time, various countries prepared four kinds of troops, and ordered the Brahmin with the surname Xiang to say: 『You take my name to Kuśinagara and greet the Malla of Kuśinagara, are you well and moving easily? We have always respected you sages, and neighboring countries have been friendly and have never had disputes. I heard that the Tathagata attained Nirvana in your country, and only the Supreme Venerable is our heaven. Therefore, we come from afar to ask for ashes, hoping to bring them back to our country to build pagodas for worship. If you can give it to us, we will give you precious treasures.』 Xiang accepted the order and went to convey it in detail. The Malla people said: 『It is true as you said. But the Buddha was born here and attained Nirvana here. The people of the country should naturally worship. It is a long way for you to come and ask for relics, and it is impossible to get them in the end.』 At that time

諸國王即集諸臣而說頌曰吾等義和遠來拜首遜言求分。如不見與四兵在此不惜身命。義而弗獲當以力取。時拘尸國即集諸臣共以偈答。遠勞諸君屈辱拜首。如來遺形不敢相許。彼言舉兵吾斯亦有。畢命相抵未云有畏。是時香姓喻眾人曰。諸賢長者受佛教敕。口誦法言心服仁化。一切眾生當念得安。豈諍舍利共相殺害。如來遺形所以廣益。舍利現在但當分取。眾咸稱善。尋復語言誰能分者。眾舉香姓仁智均平可分舍利(云云)。即分舍利以為八分。瓶塔第九。灰塔第十。生存時發天持上天起塔供養。阿阇世王先令送書以慰企仰。明星出時分舍利訖當自奉送。有餘灰者。畢缽羅村人白眾人言。乞地余灰起塔供養皆云與之。諸國各于本國起塔。言結集三藏者。大迦葉分舍利訖使阿難出修多羅。使波離出毗奈耶。迦葉自出阿毗曇。問。論藏誰說。答婆沙初明造論緣起中問曰。誰造此論。答。世尊造。問。誰問誰答。答。或云。舍利弗問佛答有云。五百問佛答。有云。諸法甚深無能問者。如來自化作比丘問佛答。若爾。云何復云迦旃延造。答。是彼尊者持讀此論為他解說令流佈。名歸於彼故云彼造。有云。是彼尊者造。問。既云甚深無能問者。彼迦旃延云何能造。答。彼有利智三明六通具八解脫。五百佛所愿于釋迦遺法之中造阿

【現代漢語翻譯】諸國王聚集他們的臣子，用頌歌說道：『我們爲了正義與和平遠道而來，低頭請求分得舍利。如果不能得到，我們四方軍隊在此，不惜犧牲性命。如果通過正義的方式不能獲得，我們將用武力奪取。』當時，拘尸那揭羅國也聚集了他們的臣子，用偈語回答：『遠道而來的各位君主，屈尊前來拜訪。如來的遺體舍利，我們不敢答應相讓。你們說要舉兵，我們這裡也有軍隊。即使拼上性命抵抗，也未曾畏懼。』這時，香姓婆羅門勸說眾人道：『各位賢者和長者，都接受了佛陀的教誨，口中誦讀佛法，心中信服仁義教化。一切眾生都應當想著得到安寧。怎麼能爲了爭奪舍利而互相殘殺呢？如來的遺體舍利，本來就是爲了廣泛利益眾生。現在舍利在此，應當公平分取。』眾人都稱讚說好。接著又問道：『誰能來分舍利呢？』眾人推舉香姓婆羅門，認為他仁慈、智慧、公正、平和，可以分舍利（此處省略細節）。於是將舍利分為八份。盛舍利的瓶子成為第九份，骨灰成為第十份。佛陀在世時，頭髮被天人取走，帶到天上建造佛塔供養。阿阇世王（Ajatasattu，未生怨王）事先派人送信慰問，表達仰慕之情，約定在啟明星出現時分完舍利后，親自奉送一部分。剩餘的骨灰，畢缽羅村（Pippalivana）的人對眾人說：『請把剩餘的骨灰給我們，讓我們建造佛塔供養。』眾人都答應了。各國各自在本國建造佛塔。說到結集三藏（Tripitaka，佛教經典），大迦葉（Mahakasyapa）分完舍利后，讓阿難（Ananda）誦出《修多羅》（Sutra，經藏），讓優波離（Upali）誦出《毗奈耶》（Vinaya，律藏），迦葉自己誦出《阿毗曇》（Abhidhamma，論藏）。問：論藏是誰說的？答：《婆沙論》（Vibhasa）最初闡明造論的緣起時問道：『是誰造了這部論？』答：『是世尊（釋迦摩尼佛）造的。』問：『誰問，誰答？』答：『有人說是舍利弗（Sariputra）問，佛陀答；有人說是五百人問，佛陀答；有人說，諸法甚深，沒有人能問，如來自己化作比丘問佛陀答。』如果這樣，為什麼又說是迦旃延（Katyayana）造的呢？答：『是那位尊者持誦這部論，為他人解說，使之流傳開來，名義歸於他，所以說是他造的。』也有人說是那位尊者造的。問：既然說諸法甚深，沒有人能問，那麼迦旃延怎麼能造呢？答：『他具有敏銳的智慧，通達三明六通，具備八解脫，曾在五百位佛陀那裡發願，要在釋迦牟尼佛的遺法之中造阿毗曇。』

【English Translation】 The kings gathered their ministers and spoke in verses, saying: 'We have come from afar for righteousness and peace, bowing our heads to request a share of the relics. If we cannot obtain them, we, the four armies, are here, not hesitating to sacrifice our lives. If we cannot obtain them through righteousness, we will take them by force.' At that time, the kingdom of Kushinagar also gathered their ministers and replied in verses: 'You lords who have come from afar, condescending to pay your respects. We dare not agree to give away the relics of the Tathagata (如來, Thus Come One). You say you will raise troops, we also have armies here. Even if we resist with our lives, we have never been afraid.' At this time, the Brahmin of the Kausya clan persuaded the crowd, saying: 'Virtuous ones and elders, you have all received the Buddha's teachings, reciting the Dharma (法, the teachings of the Buddha) with your mouths and believing in benevolence and righteousness in your hearts. All sentient beings should think of attaining peace. How can we kill each other for the sake of contending for the relics? The relics of the Tathagata are originally for the widespread benefit of sentient beings. Now that the relics are here, we should divide them fairly.' The crowd all praised and said it was good. Then they asked: 'Who can divide the relics?' The crowd recommended the Brahmin of the Kausya clan, believing him to be benevolent, wise, just, and peaceful, and capable of dividing the relics (details omitted here). Thus, the relics were divided into eight portions. The jar containing the relics became the ninth portion, and the ashes became the tenth portion. When the Buddha was alive, his hair was taken by the Devas (天, gods) and taken to the heavens to build a pagoda for offering. King Ajatasattu (阿阇世王, King Ajatasattu) sent a letter in advance to express his admiration, promising to personally deliver a portion after the relics were divided when the morning star appeared. The people of Pippalivana (畢缽羅村, Pippalivana) said to the crowd: 'Please give us the remaining ashes so that we can build a pagoda for offering.' The crowd all agreed. Each country built pagodas in their own country. Speaking of the compilation of the Tripitaka (三藏, the three baskets of Buddhist scriptures), after Mahakasyapa (大迦葉, Mahakasyapa) divided the relics, he had Ananda (阿難, Ananda) recite the Sutras (修多羅, discourses of the Buddha), Upali (優波離, Upali) recite the Vinaya (毗奈耶, monastic rules), and Kasyapa himself recite the Abhidhamma (阿毗曇, philosophical treatises). Question: Who spoke the Abhidhamma? Answer: The Vibhasa (婆沙論, Vibhasa) initially clarified the origin of the creation of the treatise, asking: 'Who created this treatise?' Answer: 'The World-Honored One (世尊, Shakyamuni Buddha) created it.' Question: 'Who asked, and who answered?' Answer: 'Some say that Sariputra (舍利弗, Sariputra) asked, and the Buddha answered; some say that five hundred people asked, and the Buddha answered; some say that the Dharmas are so profound that no one can ask, and the Tathagata himself transformed into a Bhikkhu (比丘, monk) to ask the Buddha and answer.' If so, why is it said that Katyayana (迦旃延, Katyayana) created it? Answer: 'It was that venerable one who recited this treatise, explained it to others, and caused it to spread, so the name is attributed to him, so it is said that he created it.' Some also say that that venerable one created it. Question: Since it is said that the Dharmas are so profound that no one can ask, how could Katyayana create it? Answer: 'He possesses keen wisdom, is versed in the three Vidyas (三明, three kinds of knowledge) and six Abhijna (六通, six supernormal powers), possesses the eight Vimoksha (八解脫, eight liberations), and had vowed in the presence of five hundred Buddhas to create the Abhidhamma within the remaining Dharma of Shakyamuni Buddha.'

毗曇。何者是耶。世尊處處教化說法。尊者于中而立揵度。釋迦滅后六百餘年。北天竺國五百應真共撰集於世尊所說。次依第二本略出付法。準本傳文時有少異。意在略知言趣。初迦葉部分三藏教已。后二十年弘持正法。先禮四塔。謂出家成道轉法輪入涅槃。次禮八塔。次入龍宮禮佛牙塔。次上天上禮佛發塔。著佛所與僧伽梨衣持錫擗山如入軟泥。法附阿難。阿難持法經二十年。聞一比丘誦法句偈云。人生百歲時不見水潦涸不如生一歲而得睹見者。阿難慘然云。此非佛偈。佛偈云。人生百歲時不聞生滅法。不如生一歲而得睹見者。阿難嘆曰。我世無用。詣阇王別。門人云。王睡。即度恒河。王于睡中夢蓋莖折。覺已門人即奏其事。王乃隨追半河方及。請曰。世尊涅槃迦葉入滅我皆不見。唯仰尊者。今復棄我何所歸依。尊者默然即入三昧名風奮迅分身四派。派者分也。分與二國上天下地。法付商那和修。修造般遮于瑟。于曼陀山立精舍二十年。因至鞠多所坐鞠多床。多諸弟子不識。乃舉手空中而雨甘露現五百法門多皆不識。語言。佛入目連不識。目連入諸比丘不識。我入鞠多不識。我得七萬七千本生諸經。八萬毗尼八萬毗曇。汝皆不識。我若去者法門隨去。諸弟子始覺神異悉得羅漢度弟子已而入涅槃。法付鞠多。鞠多在

【現代漢語翻譯】現代漢語譯本：毗曇（Abhidhamma，論藏）是什麼？世尊（Bhagavan，佛陀）在各處教化說法，尊者（venerable one）于其中建立綱要。釋迦（Sakya，釋迦牟尼佛）滅度后六百餘年，北天竺國（Northern India）五百應真（Arhats，阿羅漢）共同撰集世尊所說。然後依據第二本略加刪減，傳承佛法。依據原本的傳記文字，有時會有少許差異，意在簡略地瞭解其意趣。最初，迦葉（Kasyapa，摩訶迦葉）分判三藏（Tripitaka，經律論）教法之後，過了二十年弘揚正法。先禮拜四塔，即出家、成道、轉法輪、入涅槃之處。然後禮拜八塔。然後進入龍宮禮拜佛牙塔。然後上升到天上禮拜佛發塔。穿著佛所賜予的僧伽梨衣（samghati，袈裟），手持錫杖劈山，如同進入柔軟的泥土。佛法傳付給阿難（Ananda，阿難陀）。阿難持法二十年。聽到一位比丘（bhikkhu，比丘）誦讀《法句經》（Dhammapada）的偈頌說：『人生百歲時，不見水潦涸，不如生一歲，而得睹見者。』阿難悲傷地說：『這不是佛陀的偈頌。佛陀的偈頌是：人生百歲時，不聞生滅法，不如生一歲，而得睹見者。』阿難嘆息說：『我活在世上已經沒有用了。』於是前往阇王（Ajatasatru，阿阇世王）告別。守門人說：『國王正在睡覺。』阿難就渡過恒河（Ganges）。國王在睡夢中夢見覆蓋的莖折斷了。醒來后，守門人立即稟告此事。國王於是追趕到半條河才趕上，請求說：『世尊涅槃，迦葉入滅，我都未曾見到，唯獨仰仗尊者。現在又要拋棄我，我將歸依何處？』尊者默然，隨即進入三昧（samadhi，禪定），名為風奮迅，分身四派。派，就是分的意思。分身到二國，上天下地。佛法傳付給商那和修（Sanavasin，商那和修）。商那和修建造般遮于瑟（Pancavarsa，五年大會）。在曼陀山（Mount Mandara）建立精舍二十年。因為到了鞠多（Kukkuta，雞園寺）所坐的鞠多床。鞠多的眾多弟子不認識他。於是舉手在空中降下甘露，顯現五百法門，很多弟子都不認識。他說：『佛陀進入目連（Maudgalyayana，目犍連）你們不認識，目連進入諸比丘你們不認識，我進入鞠多你們不認識。我得到七萬七千本生經（Jataka，本生經），八萬毗尼（Vinaya，律），八萬毗曇。你們都不認識。我如果離去，法門也隨之離去。』諸弟子才覺察到他的神異，全部證得阿羅漢果。度化弟子完畢后，就入涅槃。佛法傳付給鞠多。鞠多在

【English Translation】 English version: What is Abhidhamma (Abhidhamma, the collection of philosophical treatises)? The Bhagavan (Buddha) taught and preached everywhere, and the venerable one established the key points within them. More than six hundred years after Sakya (Sakyamuni Buddha) passed away, five hundred Arhats (Arhats) in Northern India (Northern India) jointly compiled what the Bhagavan had said. Then, according to the second version, it was slightly abridged and the Dharma was transmitted. According to the original biography, there are sometimes slight differences, with the intention of briefly understanding its meaning. Initially, after Kasyapa (Mahakasyapa) divided the Tripitaka (Tripitaka, the three baskets of Buddhist scriptures) teachings, he propagated the Dharma for twenty years. First, he paid homage to the four stupas, namely the places of renunciation, enlightenment, turning the wheel of Dharma, and entering Nirvana. Then he paid homage to the eight stupas. Then he entered the Dragon Palace to pay homage to the Buddha's tooth stupa. Then he ascended to heaven to pay homage to the Buddha's hair stupa. Wearing the samghati (samghati, robe) given by the Buddha, he held a staff and split the mountain as if entering soft mud. The Dharma was entrusted to Ananda (Ananda). Ananda upheld the Dharma for twenty years. He heard a bhikkhu (bhikkhu, monk) reciting a verse from the Dhammapada (Dhammapada) saying: 'Living a hundred years without seeing the end of the waters is not as good as living one year and seeing it.' Ananda said sadly: 'This is not the Buddha's verse. The Buddha's verse is: Living a hundred years without hearing the law of arising and ceasing is not as good as living one year and seeing it.' Ananda sighed: 'I am useless in this world.' Then he went to Ajatasatru (Ajatasatru) to bid farewell. The gatekeeper said: 'The king is sleeping.' Ananda then crossed the Ganges (Ganges). In his sleep, the king dreamed that the covering stem was broken. When he woke up, the gatekeeper immediately reported the matter. The king then chased after him for half a river before catching up, pleading: 'I did not see the Nirvana of the Bhagavan or the passing away of Kasyapa, I only rely on the venerable one. Now that you are abandoning me again, where shall I turn for refuge?' The venerable one remained silent and immediately entered samadhi (samadhi, meditation), called the Wind Swift, dividing his body into four parts. Part means division. He divided his body into two countries, above and below. The Dharma was entrusted to Sanavasin (Sanavasin). Sanavasin built the Pancavarsa (Pancavarsa, five-year assembly). He established a monastery on Mount Mandara (Mount Mandara) for twenty years. Because he arrived at the Kukkuta (Kukkuta, Chicken Garden Monastery) and sat on the Kukkuta bed. Kukkuta's many disciples did not recognize him. Then he raised his hand in the air and rained down nectar, manifesting five hundred Dharma gates, many of which the disciples did not recognize. He said: 'You do not recognize the Buddha entering Maudgalyayana (Maudgalyayana), you do not recognize Maudgalyayana entering the bhikkhus, you do not recognize me entering Kukkuta. I have obtained seventy-seven thousand Jataka (Jataka) tales, eighty thousand Vinaya (Vinaya, monastic rules), and eighty thousand Abhidhamma. You do not recognize any of them. If I leave, the Dharma gates will also leave.' Only then did the disciples realize his divine power, and all attained Arhatship. After liberating his disciples, he entered Nirvana. The Dharma was entrusted to Kukkuta. Kukkuta was in

俗已得初果見淫女屠裂進得三果。出家受戒得第四果。說法之時魔為障礙。鞠多降已由是不敢不閻浮提。所度夫婦得四果者乃下一籌。籌長四寸滿丈六室用籌燒身。法付提迦多。多登壇得初果。三羯磨得四果。法付彌遮迦。迦滅法付佛馱難提。提付佛馱蜜多。上二尊者傳中緣起其事亦寡。多十二年自持赤幡在王前行。王問。何人。答曰。智人。問求何等。答求捔論。王乃設會廣集論師。淺者一言深者至再。王論亦屈乞受三歸。一婆羅門善知演算法多蜜加之。其言。佛無神。多雲。得罪。不信算之。即知墮獄即歸信佛。多蜜加之其知生天。入滅移尸象挽不動。樹下燒身身灰樹翠。法付脅比丘。比丘在胎經六十年。生而發白。誓不尸臥名脅比丘。乃至暗中手放光明以取經。法付富那奢。奢與馬鳴論。鳴執有我。奢云。佛法二諦世諦有我真諦無我。鳴欲刎首。奢令剃髮以為弟子。鳴造賴吒和羅妓。妓音之中演于無常苦空無我。聞者悟道。五百王子厭世出家。王恐民盡禁妓不行。被月氏徵求以九億金錢請和。即以馬鳴佛缽一慈心雞以準九憶。月氏受之歡喜回軍。又行禮塔塔為之崩。掘其塔得尼乾屍。有剃髮師來求王女。如是再三。王云。小人何此專輒。鳴云。其地有金故使爾耳。掘果得藏。其王英勇三海歸德殺九億人。鳴云。我

知懺法。乃七日爨鑊投一金釧云。誰能取之。人無致者。王以水投從水處取。王因悟曰。我罪如沸鑊懺如投水。鳴為說法。由是罪輕為千頭魚。鐵輪截頭斷已復出。聞鐘痛息勸令長打。法付毗羅。羅造無我論。論所行處邪見消滅。法付龍樹。樹學廣通天下無敵。欲謗佛經而自作法。表我無師。龍接入宮。一夏但誦七佛經目。知佛法妙因而出家。降伏國王制諸外道。外道現通化為華池坐蓮華上。龍樹為象拔蓮華撲外道。作三種論。一大悲方便論。明天文地理作寶作藥饒益世間。二大莊嚴論。明修一切功德法門。三大無畏論。明第一義。中觀論者是其一品。作此論已問一小乘師欲我去住耶。答。爾去大佳。即入房蟬蛻。法付提婆。婆因入于大自在廟。廟金為像。像高六丈琉璃為眼。大有神驗求愿必得。怒目動睛。提婆語曰。神則神矣。本以精靈訓物。而假以黃金琉璃威詃於世。何斯鄙哉。便登梯鑿神眼。眾人咸云。神被屈辱。婆曰。欲知神智本無慢心。神知我心復何屈辱。夜營厚供明日祭神。神為肉身而無左眼臨祭嘆曰。能施施設真為希有。而我無眼何不施眼。提婆即剜己眼施之。隨剜隨出凡施萬眼。神大歡喜問求何愿。婆曰。我辭不假他但人未信受神曰。如願。即沒不現。神理交通咸皆信伏。唯一外道獨懷瞋恨。汝以空

刀破我義。我以鐵刀破汝腹。五藏委地猶不絕也。三衣乞之語令速去。復為追者說無常等。我以業作今還業受。汝何憂惱。說以入滅。法付羅睺羅。初一外道造鬼名書隱密難解。龍樹一讀便解。再為提婆說乃解。更廣為羅睺羅分別方解。外道嘆云。沙門釋子神智乃爾。所讀我書如似舊知。法付僧佉難提。提道高化廣。說偈試羅漢曰。轉輪王種生而能入涅槃。非佛非羅漢亦非辟支佛。羅漢入三昧思之不解。升兜率天以問彌勒。彌勒云。泥著輪上以為瓷器。瓷器后破。非是二乘亦非是佛。下見難提為提說之。提曰。彌勒語耳。法付僧佉耶奢。奢游海畔見有一城。詣城乞食而說偈云。行為第一苦饑為第一病。若能見法實則得涅槃道。城主於是請進與食。因見二鬼昔是兒婦。由彼慳貪我乃誓云。見汝受報。復見一城共食齊整。食竟即以其缽相擲火起燒身。于客惜食故致斯苦。法付鳩摩羅馱。馱為童子時以能斷事故號美名。一覽萬騎人名馬色衣仗皆記。法付阇夜那。那為嫂送食比丘。而犯重罪者。化作火坑令入懺悔。說法罪滅得阿羅漢。時人號為清凈律師。見大城邊不得食鬼經五百歲。又見烏子。是本時兒障我出家。經五百歲不得道果。法付婆修槃馱。馱付摩奴羅。羅與三藏分地而化。恒河已南二天竺人。人多邪見付摩奴羅。恒

【現代漢語翻譯】現代漢語譯本『刀破我義』，意思是說我用鐵刀剖開你的肚子。即使五臟六腑散落一地，你仍然不死。你趕緊把三衣（僧侶的袈裟）交給我，然後迅速離開。我還要為追趕你的人解釋世事無常等等道理。我因為過去造了惡業，所以現在要承受惡果，你又有什麼可憂愁煩惱的呢？說完這些，他就入滅了（去世）。法脈傳給了羅睺羅（佛陀的兒子）。當初有一個外道寫了一本關於鬼的書，內容隱晦難懂。龍樹（著名佛教思想家）只讀了一遍就理解了。他又給提婆（龍樹的弟子）講解，提婆才明白。之後，龍樹又廣泛地為羅睺羅詳細解釋，羅睺羅才完全理解。外道感嘆道：『沙門（出家人）釋子（釋迦牟尼的弟子）的神智竟然如此高超！他們讀我的書，就像早就知道一樣。』法脈傳給了僧佉難提（人名）。難提道行高深，教化廣泛。他用偈語試探一位羅漢（阿羅漢）：『轉輪王（擁有統治世界的輪寶的國王）的後代，出生后就能進入涅槃（佛教的最高境界）。他既不是佛，也不是羅漢，也不是辟支佛（獨覺佛）。』羅漢進入三昧（禪定）思考，卻無法理解。於是他升到兜率天（彌勒菩薩居住的天界）去請教彌勒（彌勒菩薩）。彌勒說：『就像把泥土放在輪子上做成瓷器一樣，瓷器最終會破碎。這個人既不是二乘（聲聞乘和緣覺乘的修行者），也不是佛。』羅漢地獄后，見到難提，難提為他解釋了偈語的含義。難提說：『這是彌勒菩薩說的話。』法脈傳給了僧佉耶奢（人名）。耶奢遊歷到海邊，看到一座城市。他到城裡乞食，並說偈語道：『行為是第一苦，飢餓是第一病。如果能見到法的真諦，就能得到涅槃之道。』城主於是請他進去，並供養食物。耶奢因此見到了兩個鬼，他們過去是城主的兒媳。因為她們慳吝貪婪，所以我發誓說：『我要親眼看到你們受報。』他又看到一座城市，人們一起整齊地吃飯。吃完飯後，他們就用飯缽互相投擲，引發火災燒身。因為他們吝惜食物，所以才遭受這樣的痛苦。法脈傳給了鳩摩羅馱（人名）。鳩摩羅馱還是童子的時候，就因為善於決斷事情而聞名。他看一眼就能記住一萬騎兵的人名、馬匹顏色和衣著兵器。法脈傳給了阇夜那（人名）。阇夜那曾經是一位為比丘（和尚）送飯的嫂子。有一個犯了重罪的比丘，阇夜那化作火坑讓他進入懺悔。比丘通過說法懺悔，罪業消滅，證得了阿羅漢果位。當時的人稱他為『清凈律師』。阇夜那看到一座大城邊，有一個鬼五百年來都得不到食物。他又看到一隻烏鴉，這隻烏鴉是他過去世的兒子，因為他阻礙我出家，所以我五百年來都無法證得道果。法脈傳給了婆修槃馱（人名）。婆修槃馱傳給了摩奴羅（人名）。摩奴羅將三藏（經、律、論）分給弟子，讓他們分地教化。恒河南部是二天竺（印度）人居住的地方，那裡的人大多持有邪見，所以摩奴羅親自去那裡教化。

【English Translation】 English version 『Knife breaks my righteousness,』 meaning I use an iron knife to cut open your belly. Even if your five viscera are scattered on the ground, you still won't die. You quickly hand over the three robes (the robes of a monk) to me and then leave quickly. I also need to explain the impermanence of things to those who are chasing you. Because I created bad karma in the past, I must now bear the consequences. What is there for you to worry about? After saying this, he entered Nirvana (passed away). The Dharma lineage was passed on to Rāhula (the son of the Buddha). Initially, an outsider wrote a book about ghosts, the content of which was obscure and difficult to understand. Nāgārjuna (a famous Buddhist thinker) understood it after reading it only once. He explained it to Deva (Nāgārjuna's disciple), and Deva understood it. Later, Nāgārjuna extensively explained it in detail to Rāhula, and Rāhula fully understood it. The outsider exclaimed: 『The wisdom of the Shramana (ascetic) Shakya's disciples (disciples of Shakyamuni) is so outstanding! When they read my book, it's as if they already knew it.』 The Dharma lineage was passed on to Saṃghanandi (a personal name). Nandi's practice was profound, and his teachings were widespread. He used a verse to test an Arhat (an enlightened being): 『The descendant of a Chakravartin (a king who possesses the wheel treasure that rules the world), who can enter Nirvana (the highest state in Buddhism) after birth. He is neither a Buddha, nor an Arhat, nor a Pratyekabuddha (a solitary Buddha).』 The Arhat entered Samadhi (meditative state) to contemplate, but could not understand. So he ascended to Tuṣita Heaven (the heaven where Maitreya Bodhisattva resides) to ask Maitreya (Maitreya Bodhisattva). Maitreya said: 『It's like putting clay on a wheel to make porcelain. The porcelain will eventually break. This person is neither a practitioner of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) nor a Buddha.』 After the Arhat descended to the world, he saw Nandi, and Nandi explained the meaning of the verse to him. Nandi said: 『These are the words of Maitreya Bodhisattva.』 The Dharma lineage was passed on to Saṃghayaśas (a personal name). Yaśas traveled to the seaside and saw a city. He went to the city to beg for food and said in verse: 『Action is the first suffering, hunger is the first disease. If one can see the truth of the Dharma, one can attain the path to Nirvana.』 The city lord then invited him in and offered him food. Yaśas therefore saw two ghosts, who were formerly the city lord's daughters-in-law. Because they were stingy and greedy, I vowed: 『I want to see you receive retribution.』 He also saw a city where people ate together neatly. After eating, they threw their bowls at each other, causing a fire that burned their bodies. Because they were stingy with food, they suffered such pain. The Dharma lineage was passed on to Kumāralabdha (a personal name). When Kumāralabdha was a child, he was famous for his ability to make decisive judgments. The Dharma lineage was passed on to Jāyanta (a personal name). Jāyanta was once a sister-in-law who delivered food to a Bhikṣu (monk). There was a Bhikṣu who committed a serious offense, and Jāyanta transformed into a pit of fire to make him enter repentance. The Bhikṣu repented through preaching the Dharma, his sins were extinguished, and he attained the state of Arhat. People at that time called him 『Pure Vinaya Master.』 Jāyanta saw a ghost by a large city who had not been able to get food for five hundred years. He also saw a crow, which was his son in a past life. Because he hindered my renunciation, I have not been able to attain enlightenment for five hundred years. The Dharma lineage was passed on to Vasubandhu (a personal name). Vasubandhu passed it on to Manoratha (a personal name). Manoratha divided the Tripiṭaka (Sūtra, Vinaya, Abhidharma) among his disciples and had them teach in different regions. The southern part of the Ganges River is where the people of the Two Indies (India) live. Most of the people there hold wrong views, so Manoratha went there himself to teach.

河已北三天竺人。人信易化付與三藏。法付鶴勒夜那。那付師子。師子值惡王。王名檀彌羅。破塔壞寺殺害眾僧。劍斬師子血變為乳。次付法下結。次明付法之益。初總標。金口者此是如來黃金色身口業所記問曰。此諸尊者為何位行。答。準四依位。初依屬凡不得名聖。傳中既不的判其位而云並是聖人。故多是第四依人。亦可通於第三第二。是故文云並是聖人。昔王不立至貨髑髏等者。此明付法得益之相。廄者。說文云。馬舍也。屠者殺也。傳中列付法人竟云。親近賢善聽聞正法遠益來世。如昔華氏國有一白象。氣力勇健能滅怨敵。若有罪人令象踏殺。后時象廄為火所燒。移在異處近一精舍。有一比丘誦法句偈曰。為善生天為惡入淵。心便柔和起慈悲意。后付罪人但睹而不害嗅舐而已。王見斯事心大惶怖。召諸智臣共謀此事。時有一臣即白王言。此象系處近精舍邊必聞妙法。是故爾耳。今可令系近於屠坊。彼睹殺害噁心當盛。王聞其言系象屠所。像見殺戮噁心猛熾。殘害增甚。以是當知。眾生之類其性不定。畜生尚乃聞法生慈見惡為害。況復人乎。而不染習近善知識。婆羅門化髑髏者。傳云。昔有婆羅門持人髑髏其數甚多。詣華氏城遍行炫賣。經歷多時都無買者。便極瞋恚高聲唱言。此城中人若不買者。吾當為汝作惡

【現代漢語翻譯】現代漢語譯本河已北三天竺人（古印度人）。人們容易相信並被教化，於是將佛法託付給三藏法師。三藏法師傳法給鶴勒夜那（尊者名）。鶴勒夜那傳法給師子（尊者名）。師子遇到惡王，國王名叫檀彌羅（暴君名）。他破壞佛塔，摧毀寺廟，殺害眾多僧人。用劍斬殺師子尊者時，血變成了乳白色。之後佛法傳給下結（尊者名）。下面闡明傳法的益處。首先總的標明。『金口』指的是如來佛的黃金色身所說的話。有人問：『這些尊者是什麼樣的修行位次？』回答說：『按照四依位（指修行者所依止的四個層次）來衡量。』最初的依位屬於凡夫，不能稱為聖人。傳記中沒有明確判斷他們的位次，卻說他們都是聖人，所以大多是第四依位的人，也可以是第三依位或第二依位的人。因此經文中說他們都是聖人。『昔王不立至貨髑髏等者』，這說明傳法所得的益處。『廄』，按照《說文解字》的解釋，是馬的住所。『屠』，是殺戮的意思。傳記中列舉了傳法之人後說，親近賢善之人，聽聞正法，對來世有長遠的益處。例如，過去華氏國有一頭白象，氣力勇猛，能夠消滅敵人。如果有罪人，就讓象踩死。後來象的馬廄被火燒燬，被移到別處，靠近一座精舍。有一位比丘誦讀《法句經》中的偈語說：『為善生天，為惡入淵。』（行善的人昇天，作惡的人下地獄）大象聽后，內心變得柔和，生起慈悲之心。後來再讓它踩踏罪人，它只是看著而不傷害，只是嗅嗅舔舔而已。國王看到這種情況，內心非常害怕，召集各位智臣共同商議此事。當時有一位大臣就對國王說：『這頭象所拴的地方靠近精舍，一定是聽到了美妙的佛法。』所以才這樣。現在可以把它拴在屠宰場附近，讓它看到殺戮，噁心就會旺盛起來。國王聽了他的話，就把象拴在屠宰場。大象看到殺戮的場面，噁心猛烈地燃燒起來，殘害更加厲害。由此可知，眾生的本性是不定的。畜生尚且能聽到佛法而生起慈悲心，看到惡行而變得兇殘，更何況是人呢？如果不薰染學習，親近善知識，就會為惡。婆羅門販賣人頭骨的事情，傳記中說，過去有一位婆羅門拿著很多人的頭骨，到華氏城各處炫耀販賣。經過很長時間都沒有人買，他就非常生氣，大聲喊道：『這座城裡的人如果不買我的頭骨，我就要為你們作惡。』

【English Translation】 English version There were people from Northern India. People were easily convinced and transformed, so the Dharma was entrusted to the Tripitaka master. The Tripitaka master passed the Dharma to Huleyana (a venerable one). Huleyana passed it to Simha (a venerable one). Simha encountered an evil king named Tanmira (a tyrant). He destroyed pagodas, demolished temples, and killed many monks. When Simha was beheaded with a sword, his blood turned into milk. After that, the Dharma was passed to Xiajie (a venerable one). The following explains the benefits of transmitting the Dharma. First, a general indication. 'Golden Mouth' refers to the words spoken by the golden body of the Tathagata Buddha. Someone asked: 'What is the level of practice of these venerable ones?' The answer is: 'Measured according to the four reliances (referring to the four levels that practitioners rely on).' The initial reliance belongs to ordinary people and cannot be called saints. The biography does not clearly judge their level, but says that they are all saints, so most are people of the fourth reliance, and can also be people of the third or second reliance. Therefore, the text says that they are all saints. 'The former king did not establish the practice of selling skulls, etc.' This illustrates the benefits gained from transmitting the Dharma. 'Stable', according to the explanation in 'Shuowen Jiezi', is the dwelling place of horses. 'Slaughter' means killing. After listing the Dharma transmitters, the biography says that approaching virtuous people, listening to the correct Dharma, has far-reaching benefits for future lives. For example, in the past, there was a white elephant in the country of Huashi, which was brave and powerful and could destroy enemies. If there were criminals, they would let the elephant trample them to death. Later, the elephant's stable was burned down, and it was moved to another place near a monastery. A Bhikkhu recited a verse from the 'Dhammapada': 'Doing good leads to heaven, doing evil leads to the abyss.' (Those who do good ascend to heaven, those who do evil descend to hell.) After hearing this, the elephant's heart became gentle, and compassion arose. Later, when it was asked to trample criminals, it just looked at them without harming them, just sniffing and licking them. When the king saw this situation, he was very frightened and summoned all the wise ministers to discuss the matter together. At that time, a minister said to the king: 'The place where this elephant is tied is close to the monastery, and it must have heard the wonderful Dharma.' That's why it is like this. Now you can tie it near the slaughterhouse, let it see the slaughter, and its evil heart will become strong.' The king listened to his words and tied the elephant to the slaughterhouse. The elephant saw the scene of slaughter, and its evil heart burned fiercely, and the harm became even greater. From this, it can be known that the nature of sentient beings is uncertain. Even animals can develop compassion upon hearing the Dharma and become fierce upon seeing evil deeds, let alone humans? If they do not cultivate and learn, and approach virtuous friends, they will do evil. Regarding the Brahman selling human skulls, the biography says that in the past, there was a Brahman who carried many human skulls and went to various places in the city of Huashi to show off and sell them. After a long time, no one bought them, so he became very angry and shouted loudly: 'If the people in this city do not buy my skulls, I will do evil to you.'

名聲言汝諸人愚癡暗鈍。爾時城中諸優婆塞畏其譭謗皆就買之。即以銅鉒貫穿其耳。若徹之者便多與價。其半徹者與價漸少。都不通者都不與直。時婆羅門問優婆塞。我此髑髏皆悉不異。何故與價而有差別。優婆塞言。其通徹者其人生時聽受妙法智慧高貴。故與多價。其半徹者雖曾聽法未善分別。以是因緣與汝少直。全不通者斯人往昔不曾聽法。諸優婆塞持此聽法人髑髏。起塔供養命終生天。當知大法有大功能。以聽法人髑髏供養。尚生天上。況能至心供養持經人者。聞法既有如是深益。故佛付法令至後世展轉聞之。致使龍樹之後。妙觀斯在良由於此。從此之止觀下。今師祖承。此中即是先總舉于所傳人法。言說已心中所行法者。即章安密說從大師得所行之法也。故舉所行以顯所傳。若傳而不習有言無行。將何以辨所傳不空。故知所傳即以所行。亦令後代行弗違言。所以一部併爲行相。他云。三外別傳心要者。則三部之文便為無用。縱有面授口決之言。但是將證私呈于師。安心觀門此文自足。況此後學不蒙面授。離此之外何所云耶。故應信此即是所傳。故遺囑云。止觀不須傳授私記時為人說。私記即指章安所記十卷是也。囑意正言面授意多不周。私記言旨全備。故知大師所傳止觀隨機面授非後代所堪是以臨終慇勤遺囑

。驗知別傳斯言謬矣。次智者下別明傳法人也。金口祖承從前向後。今師祖承從後向前者。為指文師以承龍樹文便故也。初序智者中先明德業。初生之時室內洞明。棟宇煥然兼輝鄰室。凡諸俗慶併火滅湯冷為事不成。目有重瞳。父母藏掩不欲人知而人自知。玉篇云。瞳者目珠子也。即黑睛中小珠子也。行法華懺發陀羅尼者。習律藏已。詣大賢山持法華經。宿緣所熏常好禪悅。怏怏江東無足可問。聞光州大蘇山慧思禪師。遙餐風德如飢渴矣。其地既是陳齊邊境兵刃所沖。重法輕生涉險而去。思初見笑曰。昔共靈山聽法華經。宿緣所追今復來矣。即示普賢道場行法華三昧。經二七日行道誦經。至藥王品諸佛同贊藥王菩薩言。是真精進真法供養。豁然入定照了法華。將證白師。師曰。非爾弗證非我不識。所發定者法華三昧前方便也。所發持者初旋陀羅尼。縱令文字法師千群萬衆。尋汝之辯不能窮矣。于說法人中最為第一。代受法師等者。即指南嶽為受法師。南嶽造金字大品經竟。自開玄義命令代講。於是智方日月辯類懸河。卷舒稱會有理存焉。唯三三昧三觀智用以咨審。余並自裁。思曰。可謂法付法臣法王無事者也。時慧曠律師亦在會坐。思曰。律師嘗聽賢子講耶。曠曰。禪師所生非曠子也。思曰。思亦無功法華力耳。陳隋

【現代漢語翻譯】現代漢語譯本經驗證，其他的說法都是錯誤的。接下來，智者將分別闡明傳法之人。過去的祖師是按照從前到后的順序傳承，而現在的師父是從後向前傳承，這是因為他們以文字為師，繼承了龍樹菩薩的文法。首先，在敘述智者時，先說明他的德行和事業。他出生時，室內一片光明，房屋也煥然一新，光輝甚至照亮了鄰居的房間。所有世俗的慶祝活動，如火滅湯冷等不吉利的事情都沒有發生。他的眼睛裡有雙重瞳仁（瞳：眼睛中心的黑色部分），他的父母隱藏掩蓋，不希望別人知道，但人們還是知道了。他修行《法華懺》，發起陀羅尼（總持，一種記憶和理解佛法的能力），學習律藏之後，前往大賢山持誦《法華經》。由於宿世的因緣，他一直喜歡禪定和喜悅，但苦於江東沒有可以請教的人。聽說光州大蘇山的慧思禪師，就像飢渴的人渴望食物一樣仰慕他的風範。由於那裡是陳國和齊國的邊境，經常發生戰爭，他爲了佛法而不顧生命危險前往。慧思禪師初次見到他時笑著說：『過去我們曾在靈山一起聽《法華經》，因為宿世的因緣，今天又相遇了。』於是教他普賢道場，修行法華三昧（一種禪定狀態）。經過十四天（二七日）的修行和誦經，當誦到《藥王品》時，諸佛一同讚歎藥王菩薩說：『這是真正的精進，真正的法供養。』他豁然開悟，明白了《法華經》的真諦，準備向慧思禪師證明。慧思禪師說：『不是你，就不能證悟；不是我，就不能識別。』他所發的定，是法華三昧的前方便；他所發的持，是初旋陀羅尼。即使有成千上萬的文字法師，也無法窮盡你的辯才，你在說法的人中是最優秀的。』『代受法師等者』，指的是南嶽慧思禪師是他的受法師。南嶽慧思禪師造完金字《大品經》后，親自開講玄義，命令智者代替他講解。於是，智者的智慧如日月般光明，辯才如懸河般流暢，能夠根據不同的場合靈活運用，其中蘊含著深刻的道理。只有三三昧（三種禪定狀態）和三觀（三種觀察方法）的智慧需要請教慧思禪師，其餘的都由自己決定。慧思禪師說：『這真可謂是把佛法託付給了賢臣，法王可以無所事事了。』當時，慧曠律師也在場。慧思禪師問：『律師曾經聽過賢子講法嗎？』慧曠律師說：『禪師所生，不是我的兒子。』慧思禪師說：『我也是沒有功勞的，這都是《法華經》的力量啊。』陳隋

【English Translation】 English version It is verified that other statements are false. Next, the wise one will separately clarify the person who transmits the Dharma. The past patriarchs inherited in the order from front to back, while the current teacher inherits from back to front. This is because they take the text as their teacher and inherit the text of Nāgārjuna (the founder of Madhyamaka school of Mahayana Buddhism). First, when narrating the wise one, first explain his virtues and deeds. When he was born, the room was brightly lit, and the house was renewed, and the brilliance even illuminated the neighbor's room. All worldly celebrations, such as the extinguishing of fire and the cooling of soup, did not happen. He had double pupils (pupil: the black part in the center of the eye), and his parents hid and concealed it, not wanting others to know, but people still knew. He practiced the 'Lotus Sutra Confession' and initiated the Dhāraṇī (a mnemonic device, a capacity to remember and understand Buddhist teachings), and after studying the Vinaya (the collection of rules and regulations for monastic life), he went to Mount Daxian to recite the 'Lotus Sutra'. Due to past karma, he has always liked meditation and joy, but he is troubled that there is no one to consult in Jiangdong. Hearing of the Zen master Huisi of Mount Dasu in Guang Prefecture, he admired his demeanor like a hungry and thirsty person craving food. Since that place was the border between the Chen and Qi states, and wars often occurred, he went there at the risk of his life for the sake of the Dharma. When Zen master Huisi first saw him, he smiled and said, 'In the past, we listened to the 'Lotus Sutra' together on Mount Ling, and because of past karma, we meet again today.' So he taught him the Samantabhadra (a Bodhisattva associated with practice and meditation) practice place and practiced the Lotus Samādhi (a state of meditative concentration). After fourteen days (two sevens) of practice and chanting, when chanting the 'Medicine King Chapter', all the Buddhas praised the Medicine King Bodhisattva together, saying, 'This is true diligence, true Dharma offering.' He suddenly became enlightened and understood the true meaning of the 'Lotus Sutra', and prepared to prove it to Zen master Huisi. Zen master Huisi said, 'If it weren't for you, you couldn't be enlightened; if it weren't for me, I couldn't recognize it.' The Samādhi he initiated is the preliminary convenience of the Lotus Samādhi; the Dhāraṇī he initiated is the first turning Dhāraṇī. Even if there are thousands of text masters, they cannot exhaust your eloquence, you are the best among those who preach the Dharma.' 'Those who receive the Dharma on behalf' refers to Zen master Huisi of Nanyue being his Dharma-receiving teacher. After Zen master Huisi of Nanyue finished making the golden-letter 'Mahāprajñāpāramitā Sūtra', he personally opened the lecture on the profound meaning and ordered the wise one to explain it on his behalf. Therefore, the wisdom of the wise one is as bright as the sun and the moon, and his eloquence is as fluent as a waterfall. He can use it flexibly according to different occasions, which contains profound truths. Only the wisdom of the three Samādhis (three states of meditative concentration) and the three contemplations (three methods of observation) needs to be consulted with Zen master Huisi, and the rest are decided by himself. Zen master Huisi said, 'This can truly be said to be entrusting the Dharma to a virtuous minister, and the Dharma King can be idle.' At that time, the Vinaya master Huikuang was also present. Zen master Huisi asked, 'Has the Vinaya master ever heard the virtuous son preach the Dharma?' Vinaya master Huikuang said, 'The one born of the Zen master is not my son.' Zen master Huisi said, 'I also have no merit, this is all the power of the 'Lotus Sutra'.' Chen and Sui dynasties

二國等者。陳家因姓號國。自武帝霸先受梁禪來。至少主叔寶方始入隋。陳凡五主。第四宣帝是文帝之弟。名頊字紹世。初思謂智者曰。吾久羨南嶽恨法無所付。汝可傳燈設化。莫作最後斷佛種人也。汝于陳國有緣宜往利益。既奉嚴訓乃共法喜等二十七人同至陳都。儀同沈君理請住瓦官開法華經題。敕一日停朝事公卿畢集。停瓦官八年。講大智度論說次第禪門。蒙語默之益者略難稱紀。爾後徒眾轉多得法轉少。妨我自行化道可知。群賢各隨所安。吾欲從吾志也。吾聞天臺地記稱有仙宮。若息心茲嶺展生平之志。陳主有敕留連。徐僕射潸涕勸請。敕云。京師三藏雖弘佛法。皆一途偏顯兼之者寡。朕聞瓦官濟濟深用慰懷。宜停訓物豈遑獨善。匪從物議直指東川。於時陳太建七年秋九月。從茲始入天臺。宣帝敕曰。禪師佛法雄杰時匠所宗。訓兼道俗國之望也。宜割始豐縣調以充眾費。蠲兩戶民用給薪水。爾後敕賜寺額云。具左僕射徐陵啟。知禪師創立天臺。宴坐名岳宜號修禪。陳破入隋。隋主敬重。陳主並諸王書疏凡十二道。隋主並諸王敕及書疏近五十道。所施信物並在國清百錄。安禪而化至五品等者。此出臨終行位也。不出禪定端坐取滅故云安禪而化。開皇十五年自荊下鄴。至十六年重入天臺。至十七年晉王敦請出至石城

【現代漢語翻譯】現代漢語譯本二國等者：陳朝因其皇室姓氏而得名。從武帝陳霸先接受梁朝的禪讓開始，到少主陳叔寶時被隋朝取代。陳朝共有五位君主。第四位宣帝是文帝的弟弟，名陳頊，字紹世。當初，他（陳頊）對智者（智顗）說：『我一直羨慕南嶽（衡山），遺憾沒有可以託付佛法的人。你可以傳揚佛法，教化眾生，不要成為斷絕佛種的人。你與陳國有緣，應該前往利益那裡的百姓。』智者接受了宣帝的教誨，於是與法喜等二十七人一同前往陳都（今南京）。儀同（官名）沈君理邀請他住在瓦官寺，開講《法華經》。宣帝下令停朝一日，公卿大臣全部聚集聽講。智者在瓦官寺住了八年，講解《大智度論》，宣講次第禪門。受到教益的人數不勝數。後來，他的徒弟越來越多，但真正得法的人卻越來越少。這妨礙了我（智者）的修行和弘法。各位賢士可以各自選擇安身之處，我打算按照自己的意願行事。我聽說天臺山在典籍中記載有仙宮，如果能在那裡靜心修行，就可以實現我一生的志向。』陳宣帝下敕旨挽留，徐僕射（官名）徐陵也流著眼淚勸請。宣帝的敕旨說：『京師的三藏法師雖然弘揚佛法，但都偏重於某一方面的闡釋，很少有兼顧各方面的。我聽說瓦官寺人才濟濟，深感欣慰。你應該留在那裡教導眾生，怎麼能只顧自己修行呢？這並非眾人的意見，而是我直接指派你前往東川（天臺山）。』當時是陳太建七年秋九月。從那時起，智者開始進入天臺山。宣帝敕令說：『禪師（智顗）的佛法雄偉傑出，是當今時代的宗師。他的教誨兼顧僧俗兩界，是國家的希望。』於是劃撥始豐縣的賦稅來充當僧眾的費用，免除兩戶百姓的賦稅來供給柴火和用水。後來，宣帝敕賜寺廟匾額。左僕射徐陵上奏說，得知禪師在天臺山創立寺廟，在名山中宴坐修行，應該命名為修禪寺。陳朝滅亡后，隋朝建立，隋朝的君主也很敬重智者。陳朝君主和諸王的信件奏疏共有十二道，隋朝君主和諸王的敕令和書信奏疏將近五十道。所施捨的信物都記錄在《國清百錄》中。『安禪而化至五品等者』，這是指臨終時的修行位次。因為他不是在禪定中端坐而逝，所以說是『安禪而化』。開皇十五年，智者從荊州前往鄴城。開皇十六年，又重新回到天臺山。開皇十七年，晉王楊廣邀請他前往石城。 English version The Second Kingdom and Others: The Chen dynasty was named after the family name of its rulers. It began when Emperor Wu (Chen Baxian) received the abdication from the Liang dynasty and ended when the last ruler, Chen Shubao, was replaced by the Sui dynasty. There were five rulers in the Chen dynasty. The fourth, Emperor Xuan, was Emperor Wen's younger brother, named Chen Xu, styled Shaoshi. Initially, he (Chen Xu) said to Zhi Zhe (Zhiyi): 'I have long admired Mount Nan Yue (Mount Heng) and regret not having someone to entrust the Dharma to. You can propagate the Dharma and teach sentient beings, and do not become someone who cuts off the lineage of the Buddha. You have an affinity with the Chen kingdom and should go there to benefit the people.' Zhi Zhe accepted Emperor Xuan's teachings and, together with Fa Xi and twenty-seven others, went to the Chen capital (present-day Nanjing). Yi Tong (official title) Shen Junli invited him to stay at the Waguan Temple and begin lecturing on the 'Lotus Sutra'. Emperor Xuan ordered a day of court suspension, and all the ministers gathered to listen. Zhi Zhe stayed at the Waguan Temple for eight years, lecturing on the 'Mahaprajnaparamita Sastra' and expounding on the sequential stages of Dhyana (Chan) practice. The number of people who benefited from his teachings was countless. Later, his disciples increased in number, but those who truly attained the Dharma became fewer. This hindered my (Zhi Zhe's) practice and propagation of the Dharma. You virtuous ones can each choose a place to settle down, and I intend to act according to my own will. I have heard that Mount Tiantai is recorded in the scriptures as having a celestial palace. If I can calm my mind and practice there, I can fulfill my lifelong aspirations.' Emperor Xuan issued an edict to retain him, and Xu Pushe (official title) Xu Ling also pleaded with tears. Emperor Xuan's edict said: 'The Tripitaka masters in the capital, although they propagate the Dharma, all focus on one aspect of explanation and rarely cover all aspects. I have heard that the Waguan Temple is full of talented people, and I am deeply gratified. You should stay there to teach sentient beings; how can you only care about your own practice? This is not the opinion of the masses, but I directly appoint you to go to Dongchuan (Mount Tiantai).' At that time, it was the ninth month of autumn in the seventh year of the Taijian era of the Chen dynasty. From then on, Zhi Zhe began to enter Mount Tiantai. Emperor Xuan ordered: 'The Chan master (Zhiyi)'s Dharma is magnificent and outstanding, and he is the master of this era. His teachings encompass both the monastic and lay communities and are the hope of the nation.' Therefore, he allocated the taxes from Shifeng County to cover the expenses of the Sangha (community), and exempted the taxes of two households to provide firewood and water. Later, Emperor Xuan bestowed a temple plaque. The Left Pushe Xu Ling reported that he learned that the Chan master had founded a temple on Mount Tiantai and was practicing in a famous mountain, and it should be named Xiuchan Temple (Cultivation of Chan Temple). After the Chen dynasty was destroyed, the Sui dynasty was established, and the ruler of the Sui dynasty also respected Zhi Zhe. There were twelve letters and memorials from the Chen dynasty rulers and princes, and nearly fifty edicts and letters from the Sui dynasty rulers and princes. The donated items are all recorded in the 'Guoqing Bailu' (One Hundred Records of Guoqing Temple). 'Peacefully entering Nirvana to the Fifth Rank and others' refers to the level of practice at the time of death. Because he did not pass away sitting in meditation, it is said that he 'peacefully entered Nirvana'. In the fifteenth year of the Kaihuang era, Zhi Zhe went from Jingzhou to Yecheng. In the sixteenth year of the Kaihuang era, he returned to Mount Tiantai. In the seventeenth year of the Kaihuang era, Prince Jin (Yang Guang) invited him to go to Shicheng.

【English Translation】 The Second Kingdom and Others: The Chen dynasty was named after the family name of its rulers. It began when Emperor Wu (Chen Baxian) received the abdication from the Liang dynasty and ended when the last ruler, Chen Shubao, was replaced by the Sui dynasty. There were five rulers in the Chen dynasty. The fourth, Emperor Xuan, was Emperor Wen's younger brother, named Chen Xu, styled Shaoshi. Initially, he (Chen Xu) said to Zhi Zhe (Zhiyi): 'I have long admired Mount Nan Yue (Mount Heng) and regret not having someone to entrust the Dharma to. You can propagate the Dharma and teach sentient beings, and do not become someone who cuts off the lineage of the Buddha. You have an affinity with the Chen kingdom and should go there to benefit the people.' Zhi Zhe accepted Emperor Xuan's teachings and, together with Fa Xi and twenty-seven others, went to the Chen capital (present-day Nanjing). Yi Tong (official title) Shen Junli invited him to stay at the Waguan Temple and begin lecturing on the 'Lotus Sutra'. Emperor Xuan ordered a day of court suspension, and all the ministers gathered to listen. Zhi Zhe stayed at the Waguan Temple for eight years, lecturing on the 'Mahaprajnaparamita Sastra' and expounding on the sequential stages of Dhyana (Chan) practice. The number of people who benefited from his teachings was countless. Later, his disciples increased in number, but those who truly attained the Dharma became fewer. This hindered my (Zhi Zhe's) practice and propagation of the Dharma. You virtuous ones can each choose a place to settle down, and I intend to act according to my own will. I have heard that Mount Tiantai is recorded in the scriptures as having a celestial palace. If I can calm my mind and practice there, I can fulfill my lifelong aspirations.' Emperor Xuan issued an edict to retain him, and Xu Pushe (official title) Xu Ling also pleaded with tears. Emperor Xuan's edict said: 'The Tripitaka masters in the capital, although they propagate the Dharma, all focus on one aspect of explanation and rarely cover all aspects. I have heard that the Waguan Temple is full of talented people, and I am deeply gratified. You should stay there to teach sentient beings; how can you only care about your own practice? This is not the opinion of the masses, but I directly appoint you to go to Dongchuan (Mount Tiantai).' At that time, it was the ninth month of autumn in the seventh year of the Taijian era of the Chen dynasty. From then on, Zhi Zhe began to enter Mount Tiantai. Emperor Xuan ordered: 'The Chan master (Zhiyi)'s Dharma is magnificent and outstanding, and he is the master of this era. His teachings encompass both the monastic and lay communities and are the hope of the nation.' Therefore, he allocated the taxes from Shifeng County to cover the expenses of the Sangha (community), and exempted the taxes of two households to provide firewood and water. Later, Emperor Xuan bestowed a temple plaque. The Left Pushe Xu Ling reported that he learned that the Chan master had founded a temple on Mount Tiantai and was practicing in a famous mountain, and it should be named Xiuchan Temple (Cultivation of Chan Temple). After the Chen dynasty was destroyed, the Sui dynasty was established, and the ruler of the Sui dynasty also respected Zhi Zhe. There were twelve letters and memorials from the Chen dynasty rulers and princes, and nearly fifty edicts and letters from the Sui dynasty rulers and princes. The donated items are all recorded in the 'Guoqing Bailu' (One Hundred Records of Guoqing Temple). 'Peacefully entering Nirvana to the Fifth Rank and others' refers to the level of practice at the time of death. Because he did not pass away sitting in meditation, it is said that he 'peacefully entered Nirvana'. In the fifteenth year of the Kaihuang era, Zhi Zhe went from Jingzhou to Yecheng. In the sixteenth year of the Kaihuang era, he returned to Mount Tiantai. In the seventeenth year of the Kaihuang era, Prince Jin (Yang Guang) invited him to go to Shicheng.

。謂徒眾曰。大王欲使吾來。吾不負言而來。吾知命在此故不前進。于石像前口授遺書云。蓮華香爐犀節如意留別大王。愿芳香不窮常保如意。索三衣命掃灑。令唱法華觀無量壽二部經題。兼讚歎竟。時吳州侍官等二十五人。見石像倍大光明滿山。又索香湯漱口竟。說十如四不生。十法界。四教。三觀。四悉。四諦。六度十二緣。一一法門攝一切法。吾今最後策觀譚玄。最後善寂吾今當入。時智朗請云。伏願慈悲賜釋余疑。不審何位。沒此何生。誰可宗仰。報曰。汝懶種善根問他功德。如盲問乳蹶者訪路。告實何益。雖然吾當為汝破除疑惑。吾不領眾必凈六根。以損己益他但位居五品。生何處者。吾諸師友並從觀音皆來迎我。問誰可宗仰者。汝不聞耶。波羅提木叉是汝大師。四種三昧是汝明導。教汝舍重擔。教汝降三毒教汝治四大。教汝解業縛。教汝破魔軍。教汝調禪味。教汝遠邪濟。教汝折幔幢。教汝出無為坑。教汝離大悲難。唯此大師可作依止。從舍擔下即是十境。故知若不示人境觀不任依止。於是教維那曰。人命將終聞鐘磬聲增其正念。唯長唯久氣盡為期。云何身冷方復響磬。哭泣著服皆不應為。言已跏趺。唱三寶名而入三昧。即其年十一月二十四日未時端坐入滅。滅后祥瑞等具如別傳。即是住觀行位首楞嚴定

【現代漢語翻譯】現代漢語譯本：慧思（Huisi）對他的弟子們說：『大王想讓我來，我沒有食言就來了。我知道我的生命就在這裡，所以不再前進了。』他在石像前口述遺書說：『蓮花香爐和犀牛角如意留給大王，愿芳香永不消散，常保如意。』他要了三件袈裟，命令清掃場地，讓唱誦《法華經》和《觀無量壽經》兩部經的題目，並讚歎完畢。當時吳州的侍官等二十五人，看見石像變得巨大，光明充滿山間。他又索要香湯漱口完畢，說了十如是、四不生、十法界、四教、三觀、四悉檀、四諦、六度、十二因緣，每一個法門都包含了一切法。我今天最後一次策觀譚玄，最後達到善寂，我今天要入滅了。』當時智朗請教說：『懇請慈悲，解除我剩餘的疑惑。不知您處於什麼果位？滅度后將往生何處？我們可以宗仰誰？』慧思回答說：『你懶於種植善根，卻問他人的功德，如同盲人問乳，瘸子訪路，告訴你有何益處？雖然如此，我當爲你破除疑惑。我不領眾，必定是清凈六根，以損己利他，所以位居五品。至於往生何處，我的諸位師友都從觀音處來迎接我。問可以宗仰誰，你沒聽說嗎？波羅提木叉（Pratimoksha，戒律）是你的大師，四種三昧（Samadhi，禪定）是你的明導。教你捨棄重擔，教你降伏三毒，教你治療四大，教你解脫業縛，教你破除魔軍，教你調和禪味，教你遠離邪見，教你摧折慢幢，教你脫離無為坑，教你遠離大悲之難。只有這位大師可以作為依靠。從捨棄重擔開始就是十境。所以要知道，如果不示人境觀，就不能作為依靠。』於是他教導維那（Vina，寺院中的一種職務）說：『人命將終時，聽到鐘磬聲能增加他的正念，要持續不斷，直到氣息停止為止。為什麼身體變冷了才響磬？哭泣和穿喪服都不應該做。』說完，他跏趺而坐，唱誦三寶名號而進入三昧（Samadhi，禪定）。就在那一年十一月二十四日未時，端坐入滅。滅度后的祥瑞等情況都記載在其他傳記中。這就是住觀行位的首楞嚴定（Shurangama Samadhi）。

【English Translation】 English version: Huisi said to his disciples: 'The Great King wanted me to come, and I have come without breaking my word. I know my life is here, so I will not go any further.' He dictated his last words in front of the stone statue, saying, 'The lotus incense burner and the rhinoceros horn Ruyi (scepter) are left for the Great King. May the fragrance never fade and may you always have Ruyi.' He asked for three robes, ordered the area to be cleaned, and had the titles of the two scriptures, the 'Lotus Sutra' and the 'Contemplation Sutra,' chanted, and praised them. At that time, twenty-five officials from Wuzhou saw the stone statue become huge and the light fill the mountain. He then asked for fragrant water to rinse his mouth and finished by speaking of the Ten Suchnesses, the Four Non-Arisings, the Ten Dharma Realms, the Four Teachings, the Three Contemplations, the Four Siddhanas (Purposes), the Four Noble Truths, the Six Paramitas (Perfections), and the Twelve Links of Dependent Origination. Every Dharma gate encompasses all Dharmas. Today, I will contemplate and discuss the profound for the last time, and finally attain perfect tranquility. Today, I will enter Nirvana.' At that time, Zhilang asked, 'Please have mercy and resolve my remaining doubts. I don't know what position you are in? Where will you be reborn after Nirvana? Who can we rely on?' Huisi replied, 'You are too lazy to plant good roots, yet you ask about the merits of others, like a blind man asking about milk, or a cripple asking for directions. What good is it to tell you? Nevertheless, I will dispel your doubts. I do not lead the Sangha (community), but I must purify the six senses, benefiting others at the expense of myself, so I am in the fifth rank. As for where I will be reborn, all my teachers and friends are coming from Avalokiteshvara (Guanyin) to welcome me. As for who you can rely on, haven't you heard? The Pratimoksha (precepts) is your teacher, the Four Samadhis (meditative states) are your guide. It teaches you to abandon heavy burdens, teaches you to subdue the three poisons, teaches you to heal the four elements, teaches you to liberate from karmic bonds, teaches you to destroy the demon armies, teaches you to harmonize the taste of Dhyana (meditation), teaches you to stay away from evil views, teaches you to break down the banner of pride, teaches you to escape from the pit of non-action, teaches you to stay away from the difficulties of great compassion. Only this teacher can be relied upon. From abandoning the burden onwards are the Ten Realms. Therefore, know that if one does not show people the realm of contemplation, one cannot be relied upon.' Then he instructed the Vina (monastic office) saying, 'When a person is about to die, hearing the sound of bells and chimes will increase their mindfulness. It should be continuous and long-lasting, until their breath stops. Why only ring the chimes when the body becomes cold? Crying and wearing mourning clothes should not be done.' After speaking, he sat in the lotus position, chanted the names of the Three Jewels, and entered Samadhi (meditative state). It was on the twenty-fourth day of the eleventh month of that year, at the hour of Wei (1-3 pm), that he sat upright and entered Nirvana. The auspicious signs after Nirvana are recorded in other biographies. This is the Shurangama Samadhi (heroic march samadhi) of the dwelling in the practice stage.

而入滅也。五品之言彌可信也。然大師生存常愿生兜率。臨終乃云觀音來迎。當知軌物隨機順緣設化。不可一準。故經云去引證大師五品功多。隨喜品云。施四百萬億阿僧祇世界六趣四生眾生。一一皆與七寶。見其衰老乃至將死。化令得果起六神通不如初隨喜人百千萬倍。彼第六經初舉第五經末五品文中初隨喜品。復以第五十人校量最初隨喜人。故今文中初述小乘化他之福比于初品。具如經文。復以初品況出后品故云況五品耶。舉小乘之最多況大乘之極少。初品最小其功尚多況第五品耶。此證大師居第五品其德深也。次引法師品者。為世所依頒傳佛旨故名為使。使即所使。宣佛因果名如來事。次引大經者亦證大師位也。經云。若復有人具煩惱效能知如來秘密之藏。是名初依。若準圓位五品六根併名初依。未斷無明名具煩惱。亦得名為觀行相似知秘密藏。次智者去明智者所承。即南嶽也。南嶽德行去彰南嶽行證也。博物志云。嵩高為中嶽屬豫州。華山為西嶽屬同州。泰山為東嶽屬兗州。恒山為北嶽屬冀州。衡山為南嶽屬荊州。后開衡州。從山為名。以此五山上應天象配於五帝。又山之高者名岳。大師俗姓李氏項城武津人也。兒童時因夢梵僧勸令入道。又數夢僧訓以齋戒。時見朋類讀法華經情深樂重。先未曾誦因從他借。

【現代漢語翻譯】現代漢語譯本而入滅也。五品之言彌可信也。然而，大師生前常愿往生兜率天（Tusita Heaven，欲界天之一），臨終卻說觀音菩薩（Avalokitesvara，佛教中一位重要的菩薩）前來迎接。應當明白，聖賢的教化是隨機應變，順應因緣而設的，不可一概而論。所以，《法華經》上說，用去引證大師五品的功德之多。隨喜品中說，佈施四百萬億阿僧祇（Asamkhya，佛教中的一個極大數值單位）世界六道四生（佛教輪迴中的六種生命形態和四種出生方式）的眾生，一一都給予七寶（佛教中的七種珍寶），看到他們衰老乃至將死，教化他們得果，生起六神通（Abhijna，佛教中的六種超自然能力），不如最初隨喜之人百千萬倍。那第六經最初舉出第五經末尾的五品之文，又用第五十人來衡量最初隨喜之人。所以，現在文中所述的小乘（Hinayana，佛教的一個早期流派）化他之福，比于初品，完全如經文所說。又用初品來比況超出后品，所以說『況五品耶』。舉小乘的最多來比況大乘（Mahayana，佛教的一個主要流派）的極少。初品最小，其功德尚且很多，何況第五品呢？這證明大師居於第五品，其德行深厚啊。其次引用法師品，因為被世人所依靠，頒佈傳達佛的旨意，所以名為使者。使者即被派遣者。宣揚佛的因果，名為如來事。其次引用《大般涅槃經》，也是爲了證明大師的地位。經中說，如果有人具有煩惱，卻能知曉如來秘密之藏，這名為初依。如果按照圓教的位次，五品六根（佛教中的六種感官）都名為初依。未斷除無明（Avidya，佛教中的一種根本性的迷惑）名為具煩惱，也可以名為觀行相似知秘密藏。其次智者所去表明智者所承繼的，即是南嶽（佛教天臺宗的祖庭）。南嶽的德行表明南嶽的修行證悟。博物志中說，嵩高山為中嶽，屬於豫州；華山為西嶽，屬於同州；泰山為東嶽，屬於兗州；恒山為北嶽，屬於冀州；衡山為南嶽，屬於荊州。後來開設衡州，從山來命名。用這五座山來上應天象，配合於五帝。又山的高者名為岳。大師俗姓李氏，是項城武津人。兒童時因為夢見梵僧勸他入道，又多次夢見僧人訓誡他齋戒。當時看到朋友們讀《法華經》，情深意切，非常喜歡，先前未曾誦讀過，因此向他們借閱。

【English Translation】 English version and enter into Nirvana. The words of the Five Grades are indeed believable. However, the Great Master constantly wished to be reborn in Tusita Heaven (Tusita Heaven, one of the heavens in the Desire Realm) during his lifetime, but at the time of his death, he said that Avalokitesvara (Avalokitesvara, an important Bodhisattva in Buddhism) had come to greet him. It should be understood that the teachings of sages are adaptable and set up according to conditions, and cannot be uniformly applied. Therefore, the Lotus Sutra says that using the merit of the Great Master's Five Grades is very great. In the 'Joyful Acceptance' chapter, it says, 'Giving to four million asankhya (Asamkhya, an extremely large numerical unit in Buddhism) worlds of sentient beings in the six realms and four forms of birth (the six forms of life and four modes of birth in the Buddhist cycle of reincarnation), giving each of them seven treasures (the seven treasures in Buddhism), seeing them aging and even dying, transforming them to attain fruition, and generating the six abhijna (Abhijna, the six supernatural powers in Buddhism), is not as good as the initial joyful acceptor by a hundred thousand times.' That sixth sutra initially mentions the text of the Five Grades at the end of the fifth sutra, and then uses the fiftieth person to measure the initial joyful acceptor. Therefore, the merit of the Hinayana (Hinayana, an early school of Buddhism) transformation of others described in the current text is comparable to the initial grade, exactly as the sutra says. Furthermore, the initial grade is used to compare and surpass the later grades, so it is said, 'How much more so the Five Grades?' Using the most of the Hinayana to compare the least of the Mahayana (Mahayana, a major school of Buddhism). The initial grade is the smallest, yet its merit is still great, how much more so the Fifth Grade? This proves that the Great Master resides in the Fifth Grade, and his virtue is profound. Next, the 'Teacher of the Law' chapter is cited because it is relied upon by the world, promulgating and conveying the Buddha's will, so it is called an envoy. An envoy is one who is sent. Proclaiming the Buddha's cause and effect is called the Tathagata's affair. Next, the Mahaparinirvana Sutra is cited, also to prove the Great Master's position. The sutra says, 'If there is someone who possesses afflictions but can know the secret treasury of the Tathagata, this is called the initial reliance.' If according to the round teaching's position, the Five Grades and Six Roots (the six sense organs in Buddhism) are all called the initial reliance. Not having severed ignorance (Avidya, a fundamental delusion in Buddhism) is called possessing afflictions, and it can also be called observing practice similarly knowing the secret treasury. Next, where the wise one goes indicates what the wise one inherits, which is Nanyue (the ancestral home of the Tiantai school of Buddhism). Nanyue's virtue indicates Nanyue's practice and realization. The Record of Diverse Matters says that Mount Song is the Central Peak, belonging to Yuzhou; Mount Hua is the Western Peak, belonging to Tongzhou; Mount Tai is the Eastern Peak, belonging to Yanzhou; Mount Heng is the Northern Peak, belonging to Jizhou; Mount Heng is the Southern Peak, belonging to Jingzhou. Later, Hengzhou was established, named after the mountain. These five mountains correspond to the celestial phenomena and are associated with the Five Emperors. Also, the high mountains are called Peaks. The Great Master's secular surname was Li, and he was from Wujin in Xiangcheng. As a child, he dreamed of a Brahmin monk advising him to enter the path, and he repeatedly dreamed of monks instructing him to observe abstinence and precepts. At that time, he saw his friends reading the Lotus Sutra, with deep affection and great joy. He had never recited it before, so he borrowed it from them.

于空冢中獨自看之。無人教授日夜悲泣。復恐冢是非人所居。移托古城鑿穴居止。晝則乞食夜不眠寢。對經流淚頂禮不休。其夏多雨土穴濕烝。舉身腫滿行止不能。而忍心對經心力彌壯。忽覺消滅平復如故。又夢普賢乘白象來摩頂而去。昔未識文自然解了。所摩之處自然隱起有如肉髻。因茲所誦法華等經三十餘卷。十年之中誦聲不輟。因讀諸經見贊禪定。復更發心求善知識。值慧文禪師稟受禪法。晝則驅馳僧事。夜則坐禪達曉。精勤動障乃反觀心源求不可得。遂動八觸發根本禪。因見三生行道之處。得此相已精進彌甚。夏竟受歲將欲上堂乃感嘆曰。昔佛在世九旬究滿證道者多。我今空過法歲虛受。內愧深重放身倚壁。背未至壁朗然復悟法華三昧大乘法門境界明瞭。通明背舍並皆成就。從此以後辯悟既多。所未聞經不疑自解。故今文云大小法門朗然洞發。傳中不云七載方等。應是著傳者所聞不同。次南嶽事慧文等者。明南嶽所承及文師德行未見本傳。言齊高者。齊是國號。高謂高祖。渤海人也。姓高氏。齊大夫高奚之後。高歡次澄。次洋。方受魏禪都鄴。在相州。即北齊也。無競化者故云獨步。河謂河北。淮謂淮南。行化於世而言非世所知者。明所證既深非余所知。若準九師相承所用。第一諱明。多用七方便。恐是小乘

七方便耳。自智者已前未曾有人立於圓家七方便故。第二諱最。多用融心。性融相融諸法無礙。第三諱嵩。多用本心。三世本無來去真性不動。第四諱就。多用寂心。第五諱監。多用了心。能觀一如。第六諱慧。多用踏心。內外中間心不可得。泯然清凈五處止心。第七諱文。多用覺心。重觀三昧滅盡三昧無間三昧。於一切法心無分別。第八諱思。多如隨自意安樂行。第九諱顗。用次第觀如次第禪門。用不定觀如六妙門。用圓頓觀如大止觀。以此觀之雖云相承法門改轉。慧文已來既依大論。則知是前非所承也。故今嘆文所行法雲非世所知。履地至厚者。此明文師法行於世。如履地不知地之厚戴天不知天之高。智者觀心論去。引證文師所承異也。言高祖者。若以智者所指。應以南嶽為父師。慧文為祖師。龍樹為曾祖師。故爾雅釋親云。父之考為王父。加王者尊也。王父之考為曾祖王父。加曾者重也。曾祖王父之考為高祖王父。加高者最上也。是則章安望于龍樹方為高祖耳。若直以尊上為高則可通用。如漢齊隋等。並指始祖以為高祖。謂禪立建功德無過上謚為高耳。今家亦以龍樹為始。是故智者指為高祖疑者云去假設問端也。後去例是。今立疑雲。既稱祖于龍樹法門不應不同。遣蕩建立既殊。師祖之義安在。然天竺去答也。

【現代漢語翻譯】現代漢語譯本七方便耳。自從智者（佛教天臺宗的實際創始人）之前，未曾有人建立圓教的七種方便法門。第二位名叫最，他多用融心，使自性與現象相融，諸法之間沒有阻礙。第三位名叫嵩，他多用本心，認為過去、現在、未來三世本來就沒有來去，真性是不動的。第四位名叫就，他多用寂心。第五位名叫監，他多用了心，能夠觀照一切法都是一樣的。第六位名叫慧，他多用踏心，認為內外中間的心都不可得，達到泯然清凈的境界，在五處止心。第七位名叫文，他多用覺心，重視觀三昧、滅盡三昧、無間三昧。對於一切法，心中沒有分別。第八位名叫思，他多用隨自意安樂行。第九位名叫顗（即智者大師），他用次第觀，如次第禪門；用不定觀，如六妙門；用圓頓觀，如《大止觀》。以此觀之，雖然說相承的法門有所改變，但慧文（北齊僧人）以來，既然依據《大智度論》，就知道是之前的傳承有所不同。所以現在讚歎慧文所修行的法門，說它不是世俗所能理解的。『履地至厚』，這是說明慧文的法行於世，就像踩在地上卻不知道地的厚度，頭頂著天卻不知道天的高度。《智者觀心論》中引用並證明了慧文所傳承的法門是不同的。說到『高祖』，如果按照智者大師所指，應該以南嶽慧思（南北朝高僧）為父師，慧文為祖師，龍樹（佛教大乘中觀學派創始人）為曾祖師。所以《爾雅·釋親》中說：『父之考為王父』，加上『王』字表示尊敬；『王父之考為曾祖王父』，加上『曾』字表示加重；『曾祖王父之考為高祖王父』，加上『高』字表示最高。這樣看來，章安灌頂（隋代天臺宗僧人）望向龍樹才能稱為高祖。如果直接以尊上為『高』，則可以通用，如漢、齊、隋等，都指始祖為高祖，認為禪立建功德沒有比這更高的，謚號為『高』。現在天臺宗也以龍樹為始祖，所以智者大師指龍樹為高祖，這是假設疑問的開端。後面的『去』也是如此。現在提出疑問說：既然稱龍樹為祖師，法門不應該不同。遣蕩和建立既然不同，師祖的意義在哪裡？『然天竺去』是回答。意思是說。

【English Translation】 English version The Seven Expedients. Before Zhiyi (the de facto founder of the Tiantai school of Buddhism), no one had established the seven expedient methods of the perfect teaching. The second was named Zui, who often used the 'melting mind', harmonizing self-nature with phenomena, so that there are no obstacles between all dharmas. The third was named Song, who often used the 'original mind', believing that the past, present, and future three times originally had no coming or going, and the true nature is unmoving. The fourth was named Jiu, who often used the 'silent mind'. The fifth was named Jian, who often used the 'understanding mind', able to contemplate that all dharmas are the same. The sixth was named Hui, who often used the 'stepping mind', believing that the mind inside, outside, and in between cannot be obtained, reaching a state of complete purity, stopping the mind in five places. The seventh was named Wen, who often used the 'awakened mind', emphasizing the contemplation samadhi, extinction samadhi, and uninterrupted samadhi. Regarding all dharmas, there is no discrimination in the mind. Looking at it this way, although it is said that the inherited Dharma gates have changed, since Huisi (a prominent monk of the Northern Qi Dynasty) has relied on the Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom), it is known that the previous transmission was different. Therefore, now we praise the Dharma gate practiced by Huiwen, saying that it is not understood by the world. 'Treading on the ground to its thickness' means that Huiwen's Dharma practice in the world is like stepping on the ground without knowing its thickness, and wearing the sky without knowing its height. The Zhi Zhe Guan Xin Lun (Treatise on the Contemplation of the Mind by Zhiyi) quotes and proves that the Dharma gate inherited by Huiwen is different. Speaking of 'great-grand ancestor', if according to what Zhiyi refers to, Nanyue Huisi (a prominent monk of the Southern and Northern Dynasties) should be the father-teacher, Huiwen should be the ancestor, and Nagarjuna (the founder of the Madhyamaka school of Mahayana Buddhism) should be the great-grand ancestor. Therefore, the Erya Shiqin says: 'The father's father is called grandfather', adding 'grand' to show respect; 'The grandfather's father is called great-grandfather', adding 'great' to show emphasis; 'The great-grandfather's father is called great-great-grandfather', adding 'great-great' to show the highest. From this perspective, only when Zhang'an Guan Ding (a Tiantai monk of the Sui Dynasty) looks to Nagarjuna can he be called the great-grand ancestor. If 'great' is directly used to mean respect, it can be used generally, such as in Han, Qi, Sui, etc., all referring to the founding ancestor as the great-grand ancestor, believing that establishing merit through Chan is no higher than this, and the posthumous title is 'great'. Now the Tiantai school also takes Nagarjuna as the founding ancestor, so Zhiyi refers to Nagarjuna as the great-grand ancestor, which is the beginning of a hypothetical question. The following 'go' is also the same. Now the question is raised: Since Nagarjuna is called the ancestor, the Dharma gate should not be different. Since the discarding and establishing are different, where is the meaning of the teacher-ancestor? 'Ran Tianzhu qu' is the answer. It means...

初旁引注論人答。言凡七十家者。付法傳云。龍樹造大無畏論有十萬偈。中論從彼略出大綱有五百偈。長行並是諸師註解。關中影法師云。有數十家注。中論最下河西朗云。有七十餘家。真諦云。西方有廣略二本。此間所傳略本耳。元康師云。此恐不爾。此間已有四本。一青目註名為中論。後秦羅什所譯。二無著註名順中論。後魏菩提流支譯。但得兩卷。餘者未出。三羅睺法師注亦名中論。梁真諦譯。但得因緣一品。四分別明菩薩註名般若燈論。唐波頗三藏譯。有十六卷。河西既云七十餘家。豈以諸師為非獨存青目為是。況青目最劣遣蕩叵依故云也。又論云去引論文答。龍樹本文有蕩有立。今依龍樹意亦同然。故不應以專蕩之文。卻形止觀而為建立。論初句云因緣所生法。即建立也。我說即是空。即遣蕩也。假名中道。又建立也。四句論中三立一蕩。止觀前後盛引斯文。二處符同師資礭立。即者。廣雅云合也。若依此釋。仍似二物相合名即其理猶疏。今以義求體不二故。故名為即。即三而一與合義殊。下去皆然。從天臺去別釋所傳之法。即此所傳是向所行。于中先略次廣。初略中雲天臺者。天者巔也。元氣未分混而為一。兩儀既判清而為天濁而為地。此本俗名且依俗釋。臺者星名。其地分野應天三臺故以名焉。有云。

本名天梯。謂其山高可登而昇天。後人訛轉故云天臺。又章安山記云。本稱南嶽周靈王太子子晉居之。魂為其神。命左右公改為天臺山也。若準孫公山賦云。所以不列於五岳闕載於常典者。以其所立幽奧其路曠迥故。未知章安所出西方風俗稱名為尊。如子之名兼于父母。佛當生彼預設斯儀使慕德稱名故也。此方風俗避名為敬。故以所居而顯其人。南嶽亦爾。傳謂傳授亦曰傳受。受彼所傳故云之也。次列。三示教境及名。並如文。◎

止觀輔行傳弘決卷第一之一

止觀輔行傳弘決卷第一之二

唐毗陵沙門湛然述

◎次漸則去釋行相中雲漸如梯磴者。梯者。說文云。木階也。極高用梯。次高用磴。故大經第八云。為欲化度諸世間故。種種示現差別之相。如彼梯隥。大論四十云。譬如登樓得梯則易。八十八云。譬如登梯始從初桄漸漸向上。上處雖高亦能得至。故用譬漸也。磴字亦可從足謂升躡也。從木者。非此所用。從石者。謂山坂漸高也。亦可義用。正應從阜。作此隥字亦梯類也。可以升高也。始自人天終至實相故也。金剛寶者。大經二十二云。如金剛寶置之日中色則不定。金剛三昧亦復如是。若在大眾色則不定。大論三十八又云。如玻璃珠隨前色變自無定色。諸法亦爾。或常無常。經以一行隨

【現代漢語翻譯】現代漢語譯本：本名天梯（原本的名字叫天梯）。說的是這座山高可以攀登，從而升到天上。後來人們以訛傳訛，就說成了天臺。另外，章安的《山記》中說，原本稱作南嶽，是周靈王的太子子晉居住的地方。他的魂魄成了那裡的神，命令左右的官員改名為天臺山。如果按照孫公的《山賦》所說，之所以沒有被列入五嶽，也沒有記載在常規的典籍中，是因為它所處的位置幽深隱秘，道路曠遠偏僻的緣故。不知道章安的說法出自何處。西方風俗稱名字為一種尊敬，就像兒子的名字兼有父母的意義。佛將要降生在那裡，預先設定這樣的儀式，使人們仰慕他的德行而稱頌他的名字。我們這裡的風俗是避諱名字以示尊敬，所以用他居住的地方來彰顯這個人，南嶽也是這樣。傳，指的是傳授，也可以說是傳受。接受他所傳授的，所以這樣說。接下來列出的，是三示教境和名字，都如原文所說。

◎

《止觀輔行傳弘決》卷第一之一

《止觀輔行傳弘決》卷第一之二

唐朝毗陵沙門湛然述

◎接下來，『漸』指的是在解釋行相中說的『漸如梯磴』。梯，在《說文》中說，是木製的臺階。極高的地方用梯子，次高的地方用石磴。所以《大般涅槃經》第八卷說，爲了化度世間的一切眾生，種種示現不同的相，就像那梯子和石磴一樣。《大智度論》第四十卷說，譬如登樓，有了梯子就容易上去。第八十八卷說，譬如登梯，開始從第一個橫木開始，漸漸向上，上面的地方雖然很高，也能到達。所以用它來比喻『漸』。『磴』字也可以從足，意思是抬腳踩踏。從木的，不是這裡用的意思。從石的，指的是山坡漸漸升高。也可以從意義上使用。正應該從阜，寫作『隥』字，也是梯子一類的東西，可以升高。開始從人天，最終到達實相的境界。金剛寶，在《大般涅槃經》第二十二卷中說，像金剛寶放在太陽下，顏色就不固定。金剛三昧也是這樣，如果在眾人之中，顏色就不固定。《大智度論》第三十八卷又說，像玻璃珠隨著前面的顏色而變化，自身沒有固定的顏色。諸法也是這樣，或者常或者無常。經文用一行來隨順。 English version: Originally named Tianti (originally called Heavenly Ladder). It refers to the mountain being high enough to climb and ascend to heaven. Later, people mistakenly transmitted it, so it was called Tiantai (Mount Tiantai). In addition, Zhang'an's 'Mountain Records' says that it was originally called Nanyue (Southern Mountain), where Prince Zijing, the son of King Ling of Zhou, resided. His spirit became the god there, and he ordered the officials to rename it Mount Tiantai. If according to Sun Gong's 'Mountain Ode', the reason why it was not included in the Five Great Mountains and not recorded in the regular classics is because its location is secluded and hidden, and the roads are vast and remote. I don't know where Zhang'an's statement comes from. Western customs consider naming as a form of respect, just like a son's name combines the meaning of his parents. When the Buddha is about to be born there, such a ceremony is set up in advance to make people admire his virtue and praise his name. Our customs here avoid names to show respect, so we use the place where he lives to highlight the person, and so is Nanyue. 'Chuan' refers to transmission, and can also be said to be receiving. Receiving what he taught, so it is said. Next listed are the three teachings, realms, and names, all as stated in the original text.

◎

'Annotations on the Vimalakirti Sutra' Volume 1, Part 1

'Annotations on the Vimalakirti Sutra' Volume 1, Part 2

Composed by Venerable Zhanran, a monk of Biling in the Tang Dynasty

◎Next, 'gradual' refers to 'gradual like ladder steps' in the explanation of the characteristics of practice. 'Ladder', in the 'Shuowen Jiezi' (Explanation of Words and Characters), is said to be a wooden staircase. Ladders are used in extremely high places, and stone steps are used in moderately high places. Therefore, the eighth volume of the 'Mahāparinirvāṇa Sūtra' says that in order to transform and liberate all sentient beings in the world, various different appearances are shown, just like those ladders and stone steps. The fortieth volume of the 'Mahāprajñāpāramitāupadeśa' says, for example, when climbing a building, it is easy to go up with a ladder. The eighty-eighth volume says, for example, when climbing a ladder, starting from the first rung, gradually going upwards, even though the place above is very high, one can still reach it. So it is used to metaphorize 'gradual'. The character 'deng' (step) can also be from foot, meaning to lift the foot and step on. From wood, it is not the meaning used here. From stone, it refers to the mountain slope gradually rising. It can also be used in terms of meaning. It should be from mound, written as the character 'deng', which is also a type of ladder, which can be used to ascend. Starting from humans and gods, finally reaching the realm of true reality. Vajra treasure, in the twenty-second volume of the 'Mahāparinirvāṇa Sūtra', it is said that like a vajra treasure placed in the sun, the color is not fixed. The Vajra Samadhi is also like this, if it is among the crowd, the color is not fixed. The thirty-eighth volume of the 'Mahāprajñāpāramitāupadeśa' also says that like a glass bead changes with the color in front, it has no fixed color itself. All dharmas are also like this, either permanent or impermanent. The sutra uses one line to follow along.

【English Translation】 English version: This is originally named Tianti (Heavenly Ladder). It means that the mountain is high enough to climb and ascend to heaven. Later, people mistranslated it, so it is called Tiantai (Mount Tiantai). Also, Zhang'an's 'Mountain Records' says that it was originally called Nanyue (Southern Mountain), where Prince Zijing, the son of King Ling of Zhou, lived. His soul became the god there, and he ordered the officials to rename it Mount Tiantai. If according to Sun Gong's 'Mountain Ode', the reason why it was not included in the Five Great Mountains and not recorded in the regular classics is because its location is secluded and hidden, and the roads are vast and remote. I don't know where Zhang'an's statement comes from. Western customs consider naming as a form of respect, just like a son's name combines the meaning of his parents. When the Buddha is about to be born there, such a ceremony is set up in advance to make people admire his virtue and praise his name. Our customs here avoid names to show respect, so we use the place where he lives to highlight the person, and so is Nanyue. 'Chuan' refers to transmission, and can also be said to be receiving. Receiving what he taught, so it is said. Next listed are the three teachings, realms, and names, all as stated in the original text.

◎

'Annotations on the Vimalakirti Sutra' Volume 1, Part 1

'Annotations on the Vimalakirti Sutra' Volume 1, Part 2

Composed by Venerable Zhanran, a monk of Biling in the Tang Dynasty

◎Next, 'gradual' refers to 'gradual like ladder steps' in the explanation of the characteristics of practice. 'Ladder', in the 'Shuowen Jiezi' (Explanation of Words and Characters), is said to be a wooden staircase. Ladders are used in extremely high places, and stone steps are used in moderately high places. Therefore, the eighth volume of the 'Mahāparinirvāṇa Sūtra' says that in order to transform and liberate all sentient beings in the world, various different appearances are shown, just like those ladders and stone steps. The fortieth volume of the 'Mahāprajñāpāramitāupadeśa' says, for example, when climbing a building, it is easy to go up with a ladder. The eighty-eighth volume says, for example, when climbing a ladder, starting from the first rung, gradually going upwards, even though the place above is very high, one can still reach it. So it is used to metaphorize 'gradual'. The character 'deng' (step) can also be from foot, meaning to lift the foot and step on. From wood, it is not the meaning used here. From stone, it refers to the mountain slope gradually rising. It can also be used in terms of meaning. It should be from mound, written as the character 'deng', which is also a type of ladder, which can be used to ascend. Starting from humans and gods, finally reaching the realm of true reality. Vajra treasure, in the twenty-second volume of the 'Mahāparinirvāṇa Sūtra', it is said that like a vajra treasure placed in the sun, the color is not fixed. The Vajra Samadhi is also like this, if it is among the crowd, the color is not fixed. The thirty-eighth volume of the 'Mahāprajñāpāramitāupadeśa' also says that like a glass bead changes with the color in front, it has no fixed color itself. All dharmas are also like this, either permanent or impermanent. The sutra uses one line to follow along.

于眾行。論以一理應于眾理。理行雖殊同名不定。故金剛玻璃珠名雖殊譬意亦等。大論五十九云。金剛寶者帝釋所執。與修羅戰碎落閻浮。釋曰。理行如珠。教法如日。情如眾物。觀如現色。圓頓者。圓名圓融圓滿。頓名頓極頓足。又圓者全也。李奇云。圓錢也。即圓全無缺也。體非漸成故名為頓。體雖極足須以二十五法為前方便。十法成觀而為正修。今序中語略具如下文。如通者騰空者。近地之空與萬仞同體故云不二。通者譬頓行人。騰譬修行觀理。空譬頓理不二。為三根等者。此三止觀對根不同。事雖差殊同緣頓理。離圓教外無別根性。當知此三並依圓理分此三行名三根性。是故漸次不同於別。或一日一月一生修之可獲。故玄文第十判教中雲。漸觀者從初發心為圓極故。修阿那般那乃至無作。故知頓人行解俱頓。漸人解頓行漸。不定解頓行或頓漸。有人云。是別都不見文旨。次廣解中初結前生后。初釋漸。云漸初亦知實相等者。謂依頓理方起頓解。望彼頓人故云亦知。依頓起解故云難解。依解起行復曰難行。漸云易行以易解故。文雖互舉語必兩兼。為難解理而起漸行。此中番數但有五重。義則十三。言五重者。一歸戒。二禪定。三無漏。四慈悲。五實相。義十三者。初番有六。謂三惡三善。第三番四謂兩教二乘。

並前六義合為十也。餘三不開合為十三。於十三中實相是所緣之境。望頓是同不應數為不同之限。故下問答中雲。漸次中有十二不同。即此意也。此預點出至下易知。不定至后頓者。漸次列名在不定前故云前漸。圓頓列在不定文后故名后頓。第二本中列不定文在漸頓后。即云不定者約前漸頓。或漸或頓不專一法故名不定。若從始至終專漸為頓方名漸頓。當知不定初亦知圓。從更前更後去釋不定相。前後只是前漸后頓。或時觀頓或時觀漸。淺深者。約前五番互論淺深。事理者。或界內為事界外為理。真諦俗諦三悉一悉更互亦爾。此中但出四悉及止觀者。諸法雖多若論行相不出此二。如下安心及破遍等。亦不出此故今列之。從或指去釋不定體。文有二對。初約四悉。陰是世界如初觀陰入。即觀陰入為第一義。名指世界為第一義。如觀真理但能生善滅惡而已。名指第一義以為二悉。次約止觀者。或正用觀而宜息觀。或正用止而宜照止。以照止故止即成觀。以息觀故觀即成止。或雖無昏散進道功微。煩惑不破真理不啟。皆須改途若息若照。故觀成所息止成所照。不同常儀故云不定。下料簡中不定中四指此兩雙。疑者云去。料簡前文。初疑問中言教境等者。同是大乘教同緣實相境同名為止觀。此三既同何故三種行相頓是差別。次

【現代漢語翻譯】現代漢語譯本將前面六種意義合併，總共有十種（修行方法）。剩下的三種不開合，總共有十三種。在這十三種中，實相是所觀照的境界（所緣之境）。從頓悟的角度來看，（漸修和頓悟）是相同的，不應該因為數量不同而設限。所以下面的問答中說，漸修中有十二種不同，就是這個意思。這裡預先點明，到後面就容易理解了。從不定到後面的頓悟，因為漸修的列名在不定之前，所以說『前漸』。圓頓列在不定之後，所以叫『后頓』。第二個版本中，不定列在漸頓之後，就是說不定是相對於前面的漸修和頓悟而言的。或者漸修或者頓悟，不專一於一種方法，所以叫不定。如果從始至終專一于漸修或頓悟，才能稱為漸頓。應當知道，不定一開始也知道圓頓。從『更前更后』來解釋不定的狀態。前後只是指前漸后頓，或者有時觀照頓悟，有時觀照漸修。深淺，是相對於前面五種情況互相討論深淺。事理，或者界內為事，界外為理。真諦、俗諦、三悉檀、一悉檀也互相交替。這裡只列出四悉檀和止觀，是因為諸法雖然很多，但如果從修行的方法來說，不出這兩種。如下面的安心和破遍等，也離不開這兩種，所以現在列出它們。從『或指』開始解釋不定的體性。文中有兩對。首先是關於四悉檀。陰是世界悉檀，如最初觀陰入，就是觀陰入為第一義悉檀，名為指世界悉檀為第一義悉檀。如觀真理，只能生善滅惡而已，名為指第一義悉檀以為二悉檀。其次是關於止觀，或者主要用觀而適宜停止觀，或者主要用止而適宜照了止。因為照了止，所以止就成了觀；因為停止觀，所以觀就成了止。或者雖然沒有昏沉和散亂，進道的功用卻很微弱，煩惱迷惑沒有破除，真理沒有開啟，都需要改變方法，或者停止或者照了。所以觀成就了所停止的，止成就了所照了的，不同於通常的做法，所以叫不定。下面的料簡中，不定中的四指就是指這兩對。疑問說，料簡前面的文字。最初的疑問中說，教、境等相同，都是大乘教，都緣于實相境，都名為止觀。這三者既然相同，為什麼三種修行方法（漸、頓、不定）有差別呢？其次

【English Translation】 English version The previous six meanings are combined to make ten (methods of practice). The remaining three, which are neither open nor closed, make thirteen. Among these thirteen, Reality (Shunyata) is the object of contemplation (so-called realm). From the perspective of sudden enlightenment, (gradual and sudden cultivation) are the same, and should not be limited due to the difference in number. Therefore, the following questions and answers state that there are twelve differences in gradual cultivation, which is what this means. This is pointed out in advance, and it will be easy to understand later. From the indeterminate to the subsequent sudden, because the listing of gradual cultivation is before the indeterminate, it is called 'prior gradual'. The perfect and sudden is listed after the indeterminate, so it is called 'later sudden'. In the second version, the indeterminate is listed after the gradual and sudden, which means that the indeterminate is relative to the previous gradual and sudden. Either gradual cultivation or sudden enlightenment, not specializing in one method, so it is called indeterminate. If one specializes in gradual cultivation or sudden enlightenment from beginning to end, it can be called gradual-sudden. It should be known that the indeterminate also knows the perfect and sudden from the beginning. Explain the state of the indeterminate from 'more prior and more later'. Prior and later only refer to prior gradual and later sudden, or sometimes contemplating sudden enlightenment, sometimes contemplating gradual cultivation. Depth refers to the mutual discussion of depth relative to the previous five situations. Matters and principles, or within the realm is matter, outside the realm is principle. Truth, conventional truth, the three Siddhis (three kinds of benefits), and one Siddhi also alternate. Only the four Siddhis and cessation-contemplation are listed here because although there are many dharmas, if we talk about the methods of practice, they do not go beyond these two. Such as the following settling the mind and breaking through pervasiveness, etc., also cannot be separated from these two, so they are listed now. Explain the nature of the indeterminate starting from 'or pointing'. There are two pairs in the text. The first is about the four Siddhis. Skandha (five aggregates) is the world Siddhi, such as initially contemplating the entry of skandhas, which is contemplating the entry of skandhas as the first meaning Siddhi, called pointing to the world Siddhi as the first meaning Siddhi. Such as contemplating the truth, it can only generate good and eliminate evil, called pointing to the first meaning Siddhi as the two Siddhis. The second is about cessation-contemplation, or mainly using contemplation while it is appropriate to stop contemplation, or mainly using cessation while it is appropriate to illuminate cessation. Because of illuminating cessation, cessation becomes contemplation; because of stopping contemplation, contemplation becomes cessation. Or although there is no dullness and distraction, the function of advancing the path is very weak, afflictions and delusions have not been broken, and the truth has not been opened, it is necessary to change the method, either stopping or illuminating. Therefore, contemplation achieves what is stopped, and cessation achieves what is illuminated, which is different from the usual practice, so it is called indeterminate. In the following analysis, the four points in the indeterminate refer to these two pairs. The question says, analyze the previous text. The initial question says that the teachings, realms, etc. are the same, all are Mahayana teachings, all are related to the realm of Reality, and all are called cessation-contemplation. Since these three are the same, why are there differences in the three methods of practice (gradual, sudden, indeterminate)? Secondly

從然下答。先總答。云同不同等者。行相各別何妨三同。雖曰三同何妨行別。漸次中去別答中。應名漸次與不定相對於圓頓以辨同異。今文但釋漸次行相漸后結云故言不定者。以不定法無階位故。故寄漸后而結不定。漸中即有十二不同如前分別。兩教二乘是無漏四。而今乃云無漏總中三者何耶。別而言之離為四人。若總名無漏則合卻三人。但存一位。今舉總合開一中兼三。故名無漏總中三也。若沒本位離開為四。並善惡各三及以禪定慈悲各一。故成十二。若準無漏離為四別。慈悲亦應有三不同。文無者略。言從多者以漸不定十二不同行相多故名漸不定。約理則非多非少。約相則頓少二多。漸中實相及以圓頓。其相是同不須別說。故但結二不同於圓。而用釋向同不同等。次從此章同大乘去重問者。向雖明漸不定不同。復重更問三番差別。故更將同問三差別。故結難云何名辨差。又初問者。許有三異將同問異。故結文云相頓爾異。后問意者。由前答異將異問同。是故結云何故名為辨差。二問雖並三同居先。文意實以二義互舉。是故二答並云同與不同等也。又由前答中但出漸相以對於頓。不定行相寄漸明之。今欲具辨三種相別。故更還以三同問起。故下答中具出二相。言此章者此中舊名辨差章故。既曰三同何故此章辨三差別

。章名雖廢問亦何傷。然下重答。同義如前。九不同者於前十二合三無漏依總為一。故但有九。並不定四故有十三。將此漸次及以不定對頓即成三差別也。理而言之漸不定中所緣實相與頓理同。為答來問故對二說。俱名不同故云從多。次一切下證同不同。以無為法證不同而同。而有差別證同而不同。良由諸聖證無為法。用此無為而能分別故云差別。如諸羅漢得小無為尚分別小。故諸菩薩得大無為能分別大。所以分別是無為用故云以無為法。依第二本答。云漸次中十二不同。不定中有四不同。總有十三不同。若無第三重修本文。第二本文何由可解。十二與四乃有十六而云十三。標乃從開會數從合。應知十二約開無漏十三約合無漏對不定說。問。無漏開四慈悲不開。答。開亦不違。玄漸觀中列四慈悲。開合隨便不可一準。有人云。無漏總中三者即三觀也。無漏空也。總假。中中。自濫參聽眾有逾一紀。實未曾聞有斯異釋。中即實相實相是同。如何數為不同之限。一不可也。一宗教門文無說假以為總者。二不可也。漸次九中已有無漏。慈悲與假其義又同。不應重數以三足九。三不可也。借使以三足善惡六但應成九。今云十二。四不可也。縱兼實相但成一十。今云十二。五不可也。又第二本文無無漏總中之言亦云十二。今以此

三配於三觀。復含漸次。亦但十二。六不可也。或云諸番達即是觀。止即是止者。三途何故但止無觀。常住何故但觀無止。借使以此為止觀者中間四番四止四觀。初后二番一止一觀。則但有十。若開善惡各立止觀。則九不同十八止觀。若數常住復為現文。文云漸九。七不可也。復應思擇漸初雖復知圓。不同但中及十行中時長行遠。略知此二已異別教。故知此三知圓理同而行相小別。當知南嶽唯授天臺圓頓之理。約行須以漸不定助。問。南嶽大師知四教不。答。南嶽委知而不細判。何者。如智者釋位而引南嶽用大品文四十二字。以為圓位。歡喜等地以為別位。干慧等地以為通位。又南嶽自釋四十二字門。兼申大品經文。亦作三教義釋。既知三教大品文中處處以衍對藏為小。故知南嶽亦知四教。又此四教非始南嶽。慧文禪師既依大論。大論釋經經明三教。當知此教傳來久矣至天臺來分別始盛。有云。四教神僧授與此語無憑。神僧但云自今已去。自行化他吾常影響。三昧既天機秀髮。四教何待神僧。承躡有由深符聖旨。是故三觀總攝四教。又此三止觀名字雖似八教中三其相永別。彼八教中指華嚴為頓。鹿苑去為漸。不定寄在前四味中。下料簡中但是借名。以將秘密對三為難。非正意也。圓頓者去。釋圓頓中。初約止觀。初緣

實相至真實者。即是止觀所緣之境。緣之與造雖屬能觀。意且正明所緣妙境。從系緣去次釋能觀即念為系。寂而常照。即係爲念。照而常寂。能所尚一況止觀耶。一色一香無非中道者。中道即法界。法界即止觀。止觀不二境智冥一。所緣所念雖屬於境。且語能緣以明寂照。自山家教門所明中道唯有二義。一離斷常屬前二教。二者佛性屬后二教。于佛性中教分權實故有即離。今從即義故云色香無非中道。此色香等世人咸謂以為無情。然亦共許色香中道。無情佛性惑耳驚心。今且以十義評之使于理不惑。余則例知一者約身。言佛性者應具三身。不可獨云有應身性。若具三身法身許遍何隔無情。二者從體三身相即無暫離時。既許法身遍一切處。報應未嘗離於法身。況法身處二身常在。故知三身遍於諸法何獨法身。法身若遍尚具三身何獨法身。三約事理。從事則分情與無情。從理則無情非情別。是故情具無情亦然。四者約土。從迷情故分于依正。從理智故依即是正。如常寂光即法身土。身土相稱何隔無情。五約教證。教道說有情與非情。證道說故不可分二。六約真俗。真故體一俗分有無。二而不二思之可知。七約攝屬。一切萬法攝屬於心。心外無餘豈復甄隔。但云有情心體皆遍。豈隔草木獨稱無情。八者因果。從因從迷執異成

【現代漢語翻譯】實相至真實者：指的是止觀所緣的境界。雖然緣和造屬於能觀，但這裡主要明確所緣的微妙境界。從系緣開始，接下來解釋能觀，即以『念』為『系』。寂靜而常照，即『系』為『念』；照而常寂，能觀與所觀尚且是一體，更何況止觀呢？『一色一香無非中道』：中道即是法界，法界即是止觀。止觀不二，境界與智慧冥合為一。所緣和所念雖然屬於境界，但這裡用能緣來說明寂照的道理。自山家教門所闡明的中道只有兩種含義：一是遠離斷常，屬於前二教；二是佛性，屬於后二教。在佛性中，教義又分為權實，所以有『即』和『離』的說法。現在從『即』的含義出發，所以說『色香無非中道』。這色香等物，世人通常認為它們是無情之物，然而也普遍認可色香中蘊含中道。無情之物具有佛性，這聽起來令人震驚。現在暫且用十個方面來評判它，使人們在道理上不感到迷惑，其餘的可以類推得知。一者，從身（kaya）的角度來說，說佛性就應該具備三身（trikaya），不能只說有應身（nirmanakaya）的佛性。如果具備三身，法身（dharmakaya）就被認為是周遍的，那又有什麼能阻隔無情之物呢？二者，從體（svabhava）的角度來說，三身是相互即是的，沒有暫時的分離。既然認可法身遍一切處，報身（sambhogakaya）和應身也未曾離開過法身。更何況法身所在之處，報身和應身也常在。所以可知三身周遍於一切諸法，為何唯獨法身遍一切處？法身如果周遍，尚且具備三身，為何唯獨法身遍一切處？三者，從事（karman）和理（yukti）的角度來說，從事上來說，區分有情和無情；從理上來說，無情與有情沒有區別。因此，有情具備佛性，無情也同樣具備。四者，從土（ksetra）的角度來說，從迷惑的情感出發，區分依報（asraya）和正報（phala）；從理性的智慧出發，依報就是正報。如常寂光（samatajnana）就是法身土，身土相互對應，有什麼能阻隔無情之物呢？五者，從教（agama）和證（adhigama）的角度來說，教義上說有情與非情，證悟的道理說不可分為二。六者，從真（satya）和俗（samvrti）的角度來說，從真諦（paramarthasatya）的角度來說，本體是一體的；從俗諦（samvrtisatya）的角度來說，區分有和無。二而不二，思考一下就可以明白。七者，從攝屬的角度來說，一切萬法都攝屬於心，心外沒有其餘的東西，哪裡還能區分呢？只說有情的心體周遍，難道會阻隔草木，而單獨稱之為無情嗎？八者，從因（hetu）和果（phala）的角度來說，從因地和迷惑出發，執著於差異而形成

【English Translation】 The reality that is ultimate truth: This refers to the realm contemplated by Samatha-vipassana (止觀, calming and insight meditation). Although 'relating' and 'creating' belong to the observing faculty, the intention here is to clearly illuminate the wonderful realm that is being contemplated. Starting from 'relating to conditions', the next step is to explain the observing faculty, which is to take 'mindfulness' as 'relating'. Tranquil yet constantly illuminating, that is 'relating' as 'mindfulness'; illuminating yet constantly tranquil, the observer and the observed are already one, how much more so with Samatha-vipassana? 'One color, one fragrance, nothing is not the Middle Way': The Middle Way is the Dharmadhatu (法界, the realm of reality), the Dharmadhatu is Samatha-vipassana. Samatha-vipassana are not two, realm and wisdom merge as one. Although what is contemplated and what is mindful belong to the realm, here we use the observing faculty to explain the principle of tranquility and illumination. The Middle Way elucidated by the teachings of the Tiantai school (山家教門) has only two meanings: first, it is the separation from permanence and annihilation, belonging to the first two teachings; second, it is Buddha-nature (佛性, buddhadhatu), belonging to the latter two teachings. Within Buddha-nature, the teachings are divided into provisional and real, so there are the statements of 'is' and 'separation'. Now, starting from the meaning of 'is', it is said that 'color and fragrance are nothing but the Middle Way'. These colors and fragrances, people generally consider them to be inanimate objects, yet they also universally acknowledge that the Middle Way is contained within color and fragrance. Inanimate objects possessing Buddha-nature, this sounds shocking. Now, let's temporarily evaluate it from ten aspects, so that people are not confused in principle, and the rest can be inferred. First, from the perspective of kaya (身, body), when speaking of Buddha-nature, one should possess the Trikaya (三身, three bodies of Buddha), one cannot only say that there is the Nirmanakaya (應身, emanation body) nature. If one possesses the Trikaya, the Dharmakaya (法身, dharma body) is considered to be pervasive, then what can obstruct inanimate objects? Second, from the perspective of svabhava (體, essence), the Trikaya are mutually identical, without temporary separation. Since it is acknowledged that the Dharmakaya pervades all places, the Sambhogakaya (報身, enjoyment body) and Nirmanakaya have never been separated from the Dharmakaya. Moreover, where the Dharmakaya is, the Sambhogakaya and Nirmanakaya are always present. Therefore, it can be known that the Trikaya pervade all dharmas, why only the Dharmakaya pervades all places? If the Dharmakaya pervades, it still possesses the Trikaya, why only the Dharmakaya pervades all places? Third, from the perspective of karman (事, phenomena) and yukti (理, reason), from the perspective of phenomena, sentient beings and inanimate objects are distinguished; from the perspective of reason, there is no difference between inanimate objects and sentient beings. Therefore, if sentient beings possess Buddha-nature, inanimate objects also possess it. Fourth, from the perspective of ksetra (土, land), from the perspective of deluded emotions, the dependent realm (依報, asraya) and the reward realm (正報, phala) are distinguished; from the perspective of rational wisdom, the dependent realm is the reward realm. For example, Samatajnana (常寂光, constant light of tranquility) is the Dharmakaya land, body and land correspond to each other, what can obstruct inanimate objects? Fifth, from the perspective of agama (教, teaching) and adhigama (證, realization), the teachings say that there are sentient beings and non-sentient beings, the principle of realization says that they cannot be divided into two. Sixth, from the perspective of satya (真, truth) and samvrti (俗, convention), from the perspective of Paramarthasatya (真諦, ultimate truth), the essence is one; from the perspective of Samvrtisatya (俗諦, conventional truth), there is a distinction between existence and non-existence. Two but not two, think about it and you can understand. Seventh, from the perspective of inclusion, all dharmas are included in the mind, there is nothing outside the mind, where can there be distinction? It is only said that the mind-essence of sentient beings is pervasive, would it obstruct plants and trees, and only call them inanimate objects? Eighth, from the perspective of hetu (因, cause) and phala (果, effect), starting from the causal ground and delusion, clinging to differences and forming

隔。從果從悟佛性恒同。九者隨宜。四句分別隨順悉檀。說益不同且分二別。十者隨教。三教云無圓說遍有。又凈名云。眾生如故一切法如。如無佛性理小教權。教權理實亦非今意。又若論無情何獨外色。內色亦然。故凈名云。是身無知如草木瓦礫。若論有情何獨眾生一切唯心。是則一塵具足一切眾生佛性。亦具十方諸佛佛性。從己界去約諦明頓。即無作諦。至四弘中略明諦相。此中略示無作觀耳。故四念處釋無作四諦云。一念心中具十界苦名為苦諦。具十界惑名為集諦。苦即涅槃名為滅諦。惑即菩提名為道諦。次從法性去單以一止觀結無作諦。次結體不二。從漸與不定去廣引證圓。先且簡二。次正引證。前已廣略二重解釋今復引證故曰更明。第二本中從此至佛法之恩並屬商略。今並回為引證文也。舊商略名沒而不彰良由此也。次正引證中先引經。如了達等者。舊經第五賢首品中文殊以二偈。問了達深義凈德賢首菩薩。菩薩以十五行五言偈答。今文從菩薩于生死至窮劫不能盡。略彼偈中二行文來。言生死者。舉極下位博地初心。若不爾者。云何能顯圓頓功深。不可動者理極事遍。不為所動非謂不退為不動也。言一念者。舉極少時功深德廣。深窮無涯廣遍無際。高岸峻處曰崖。窮者極也。如來說不能盡者。理既玄妙非說

【現代漢語翻譯】現代漢語譯本隔。從果上來說，覺悟佛性是永恒相同的。第九，隨順根機。用四句分別解說，是爲了隨順各種悉檀（Siddhanta，成就）。說法利益各有不同，且分為兩種差別。第十，隨順教義。三教（指小乘、大乘、圓教）認為『無』，圓教認為周遍都有。又《維摩詰經》說：『眾生如幻，一切法如幻。』如果認為『如幻』就是沒有佛性，那是理淺教權的說法。教權理實，也不是現在的意思。又如果說無情之物沒有佛性，為何單指外在的色法？內在的色法也是一樣。所以《維摩詰經》說：『這個身體沒有知覺，如同草木瓦礫。』如果說有情眾生有佛性，為何單指眾生？一切都是唯心所現。這樣說來，一粒微塵就具足一切眾生的佛性，也具足十方諸佛的佛性。從『己界』開始，從真諦的角度闡明頓悟，就是無作諦。到『四弘誓願』中，簡略地說明了諦相。這裡只是簡略地開示了無作觀。所以四念處解釋無作四諦說：『一念心中具足十法界的苦，名為苦諦；具足十法界的迷惑，名為集諦；苦就是涅槃，名為滅諦；迷惑就是菩提，名為道諦。』接下來從『法性』開始，只用一止觀來總結無作諦。然後總結體性不二。從『漸與不定』開始，廣泛地引用圓教的證據。先簡別二教（指藏教和通教），然後正式引用證據。前面已經從廣略兩個方面解釋過，現在再次引用證據，所以說『更明』。第二本中，從『從此至佛法之恩』都屬於商略（商討研究），現在都轉為引證的文字。舊注將商略的內容隱沒而不彰顯，原因就在這裡。接下來正式引用證據，先引用經文。如『了達』等，舊經是《華嚴經》第五品〈賢首品〉，文中，文殊菩薩用兩句偈語，問了達深奧義理的凈德賢首菩薩。菩薩用十五行五言偈回答。現在文中從『菩薩于生死』到『窮劫不能盡』，是節略了那段偈語中的兩行文字。說『生死』，是舉最下位的凡夫初心。如果不是這樣，怎麼能彰顯圓頓教法的功德深厚？『不可動』，是說理極事遍。不為所動，不是說不退轉，而是說不動搖。說『一念』，是舉極短的時間，功德深厚而廣博。深奧到沒有邊際，廣博到周遍無際。高高的岸邊和陡峭的地方叫做崖。窮，是極的意思。如來說不能窮盡，是因為道理玄妙，不是言語所能表達的。

【English Translation】 English version Separation. From the perspective of the fruit, the enlightenment of Buddha-nature is eternally the same. Ninth, according to suitability. Using four phrases to explain separately is to accord with various Siddhanthas (Siddhanta, accomplishment). The benefits of the teachings are different, and they are divided into two distinctions. Tenth, according to the teachings. The Three Teachings (referring to Hinayana, Mahayana, and Perfect Teaching) consider 'non-existence,' while the Perfect Teaching considers it to be universally present. Furthermore, the Vimalakirti Sutra says: 'Sentient beings are like illusions, and all dharmas are like illusions.' If one believes that 'like illusions' means there is no Buddha-nature, that is a shallow and provisional teaching. The provisional teaching with real principle is not what is meant here. Moreover, if one argues that inanimate objects have no Buddha-nature, why only refer to external form? Internal form is the same. Therefore, the Vimalakirti Sutra says: 'This body is without awareness, like grass, wood, tiles, and pebbles.' If one argues that sentient beings have Buddha-nature, why only refer to sentient beings? Everything is manifested by mind alone. In this way, a single dust particle fully possesses the Buddha-nature of all sentient beings, and also possesses the Buddha-nature of all Buddhas in the ten directions. Starting from 'one's own realm,' from the perspective of the true meaning, it clarifies sudden enlightenment, which is the uncreated truth. In the 'Four Great Vows,' it briefly explains the characteristics of the truths. Here, it only briefly reveals the uncreated contemplation. Therefore, the Four Foundations of Mindfulness explain the uncreated Four Noble Truths by saying: 'In a single thought, one possesses the suffering of the ten realms, which is called the Truth of Suffering; one possesses the delusions of the ten realms, which is called the Truth of Accumulation; suffering is Nirvana, which is called the Truth of Cessation; delusion is Bodhi, which is called the Truth of the Path.' Next, starting from 'Dharma-nature,' it only uses one cessation-contemplation to conclude the uncreated truth. Then, it concludes that the essence is non-dual. Starting from 'Gradual and Undetermined,' it extensively cites evidence from the Perfect Teaching. First, it distinguishes the Two Teachings (referring to the Tripitaka Teaching and the Shared Teaching), then it formally cites evidence. The previous explanations have been from both broad and concise perspectives, and now evidence is cited again, so it is said 'further clarification.' In the second volume, from 'From this to the kindness of the Buddha-dharma' all belong to deliberation (discussion and research), and now they are all transformed into texts of citation. The old commentary concealed the content of deliberation without making it clear, and that is the reason. Next, formally citing evidence, first citing the sutra. Such as 'understanding,' etc., the old sutra is the fifth chapter, 'Virtuous Head Chapter,' of the Avatamsaka Sutra. In the text, Manjushri Bodhisattva used two verses to ask the Pure Virtue Virtuous Head Bodhisattva, who understood profound meanings. The Bodhisattva answered with fifteen lines of five-character verses. Now, in the text, from 'Bodhisattva in birth and death' to 'cannot be exhausted in endless kalpas,' it is an abridgment of two lines of text from that verse. Saying 'birth and death' is to cite the initial mind of the most inferior ordinary person. If it were not so, how could the profound merit of the Perfect and Sudden Teaching be manifested? 'Cannot be moved' means that the principle is ultimate and the matter is pervasive. Not being moved does not mean not regressing, but means not wavering. Saying 'one thought' is to cite an extremely short time, with profound and extensive merit. Profound to the point of being boundless, extensive to the point of being universally pervasive. High banks and steep places are called cliffs. Exhausted means ultimate. The Tathagata says that it cannot be exhausted because the principle is profound and cannot be expressed in words.

可窮。舉極位人尚不能說。況余凡聖說能窮盡。從此菩薩去至建立眾生者。彼經次前十五行偈后。賢首復以六百九十二行七言偈答。于中三十行已來明於圓信。次六十行鉤鎖相連辨修行相。次明六根互用等相。今略依彼開為六文立圓因果。何謂圓聞只聞三障即是三德。至旨歸章及通德中具明其相。言圓信者。依理起信信為行本。如法句第三云。舍衛江東其水深廣。五百餘家剛強欺誑。佛知可度往至樹下。有來禮者有問訊者。佛化為一人從水上來。水才至踝眾人怪問曾見有人水上行不。有何道術。化人答言。我是江南愚直人耳。聞佛在此樂欲見之。問他人言水深淺耶。他人答我。水但至踝信言而過無別術也佛言。執信便度生死之淵。度數里河何足為奇。村人聞之悉從佛化。今亦如是。若信三道即是三德。尚能度於二死之河。況三界耶。此之三道只是三諦。諦既是境應須觀智。三觀為因觀成為智。具如后釋。三智具如大品三智品中三觀具如瓔珞下捲雲。爾時敬首菩薩白佛言。佛上所說若因若果。若賢若聖一切功德。今此會中十四億那由他人。誰能不起此座受學修習。從始至終入菩薩位。時佛頂發放一切光。復集十方百億佛土佛菩薩眾。即于眾中告文殊普賢法慧功德林金剛幢金剛藏善財童子。汝見是眾中敬首菩薩問三觀法界

【現代漢語翻譯】現代漢語譯本窮盡是不可能的。即使是達到極高地位的人也無法完全說清。更何況像我這樣的凡人和聖人，怎麼能窮盡真理呢？從菩薩開始，直到建立眾生，在《華嚴經》的前十五行偈頌之後，賢首菩薩又以六百九十二行七言偈來回答。其中，前三十行闡明了圓滿的信心。接下來的六十行，以鉤鎖相連的方式辨析修行的相狀。之後闡明六根互用等相狀。現在我簡略地依據這些內容，開為六個方面，建立圓滿的因果。什麼是圓聞呢？僅僅是聽聞三障（煩惱障、業障、報障）即是三德（法身德、般若德、解脫德）。至於旨歸章和通德中，詳細地闡明了它的相狀。所謂圓信，就是依據真理生起信心，信心是行為的根本。如《法句經》第三品所說：舍衛城東的江水深廣，有五百多家強橫欺詐的人家。佛知道可以度化他們，就來到樹下。有人來禮拜，有人來問候。佛變化成一個人從水面上走來。水才到腳踝，眾人奇怪地問：『你曾見過有人在水上行走嗎？有什麼道術？』化人回答說：『我是江南一個愚笨老實的人。聽說佛在這裡，很高興想來見他。問別人說水有多深，別人回答我說，水只到腳踝。相信他的話就過來了，沒有什麼特別的道術。』佛說：『執持信心就能度過生死之淵，度過幾里長的河流有什麼可奇怪的？』村裡人聽了這些話，都跟隨佛陀接受教化。現在也是這樣，如果相信三道（惑道、業道、苦道）就是三德，尚且能夠度過二死（分段生死、變易生死）之河，更何況三界呢？這三道只是三諦（空諦、假諦、中諦）。諦既然是境，就應該用觀智來觀察。三觀（空觀、假觀、中觀）是因，觀成就了就是智。具體內容見後面的解釋。三智（一切智、道種智、一切種智）的具體內容見《大品般若經》的三智品。三觀的具體內容見《瓔珞經》下卷，經中說：『這時，敬首菩薩對佛說：佛陀您上面所說的無論是因是果，無論是賢是聖，一切功德，現在這個法會中的十四億那由他人，誰能不起立此座，受學修習，從始至終進入菩薩的位次？』這時，佛從頭頂放出一切光明，又召集十方百億佛土的佛菩薩眾，就在大眾中告訴文殊菩薩、普賢菩薩、法慧菩薩、功德林菩薩、金剛幢菩薩、金剛藏菩薩、善財童子：『你們看見這大眾中的敬首菩薩問三觀法界……』

【English Translation】 English version Exhaustion is impossible. Even those who have reached the highest position cannot fully explain it. How much more so can ordinary beings and sages like me exhaust the truth? Starting from the Bodhisattva, up to the establishment of sentient beings, after the first fifteen lines of verses in the Avatamsaka Sutra, Bodhisattva賢首 (Xian Shou, a Bodhisattva's name) further answered with six hundred and ninety-two lines of seven-character verses. Among them, the first thirty lines clarify the perfect faith. The next sixty lines, in a hook-and-chain manner, distinguish the aspects of practice. After that, the aspects of the mutual use of the six senses are explained. Now I briefly rely on these contents, opening them into six aspects, establishing perfect cause and effect. What is perfect hearing? Simply hearing the three obstacles (煩惱障-Klesha-avarana, 業障-Karma-avarana, 報障-Vipaka-avarana) is the three virtues (法身德-Dharmakaya-guna, 般若德-Prajna-guna, 解脫德-Moksha-guna). As for the chapter on the ultimate goal and the chapter on universal virtue, it clearly explains its aspects. The so-called perfect faith is to generate faith based on truth, and faith is the foundation of action. As the third chapter of the Dhammapada says: The river east of Shravasti (舍衛城, a city in ancient India) is deep and wide, and there are more than five hundred families who are strong and deceitful. The Buddha knew that they could be saved, so he came to the tree. Some came to bow, some came to greet. The Buddha transformed into a person coming from the water. The water only reached his ankles, and the crowd strangely asked: 'Have you ever seen anyone walking on water? What kind of magic is it?' The transformed person replied: 'I am a foolish and honest person from Jiangnan (江南, a region in southern China). I heard that the Buddha is here, and I am very happy to see him. I asked others how deep the water was, and they replied that the water only reached the ankles. I believed his words and came over, there is no special magic.' The Buddha said: 'Holding faith can cross the abyss of birth and death, what is so strange about crossing a river of several miles?' The villagers heard these words and followed the Buddha to receive teachings. It is the same now, if you believe that the three paths (惑道-path of delusion, 業道-path of karma, 苦道-path of suffering) are the three virtues, you can still cross the river of two deaths (分段生死-segmented life and death, 變易生死-variable life and death), let alone the three realms? These three paths are just the three truths (空諦-emptiness truth, 假諦-provisional truth, 中諦-middle truth). Since truth is the object, it should be observed with wisdom of observation. The three contemplations (空觀-contemplation of emptiness, 假觀-contemplation of provisionality, 中觀-contemplation of the middle way) are the cause, and the accomplishment of contemplation is wisdom. See the explanation later for details. The specific content of the three wisdoms (一切智-sarvajna, 道種智-marga-jnana, 一切種智-sarvakarajnata) can be found in the Three Wisdoms chapter of the Mahaprajnaparamita Sutra. The specific content of the three contemplations can be found in the lower volume of the Yingluo Sutra, which says: 'At this time, Bodhisattva 敬首 (Jing Shou, a Bodhisattva's name) said to the Buddha: Buddha, all the merits you mentioned above, whether cause or effect, whether virtuous or holy, now in this assembly of fourteen billion nayutas of people, who can not rise from this seat, receive learning and practice, and enter the position of Bodhisattva from beginning to end?' At this time, the Buddha emitted all light from the top of his head, and also summoned the Buddhas and Bodhisattvas from hundreds of billions of Buddha lands in the ten directions, and told Bodhisattva 文殊 (Manjushri, a Bodhisattva's name), Bodhisattva 普賢 (Samantabhadra, a Bodhisattva's name), Bodhisattva 法慧 (Dharma-mati, a Bodhisattva's name), Bodhisattva 功德林 (Guna-vyuha, a Bodhisattva's name), Bodhisattva 金剛幢 (Vajra-dhvaja, a Bodhisattva's name), Bodhisattva 金剛藏 (Vajra-garbha, a Bodhisattva's name), and 善財童子 (Sudhana, a Bodhisattva's name) in the assembly: 'You see Bodhisattva 敬首 (Jing Shou, a Bodhisattva's name) in this assembly asking about the three contemplations of the Dharma realm...'

諸佛自性清凈道。一切菩薩所修　觀法門不。汝等各領百萬大眾。皆應修學如是法門。若爾。唯應上地修此三觀何關凡下。答經文既云所領百萬皆應修學。何獨上地。如首楞嚴經中道品云。乃至凡夫亦能信受明無明無三。以無三故成無三智行無三行。乃至老死皆如是說。故十二支一一皆以三觀觀之。亡泯能所故曰無三。大瓔珞第八云。攝意入定分別三觀。亦不見人入定意者。游心十方無量世界。承事供養觀一切法。是則名為具足禪度。是故當知三觀未圓禪度未滿。名字彰顯略如上引。若以義求攝一切法。具如下文攝法中說。故三觀智文理有憑。問。聞圓法中作三德名。信應依聞何故圓信作三觀名及以遮照深廣等耶。答。三德是境三觀是行。行必依境。且從行說。空即般若。假即解脫。中即法身。照即般若。遮即解脫。無遮無照即是法身。究竟即法身。清凈即般若。自在即解脫。深即般若。廣即解脫。非深非廣即是法身。信必起行。是故從行得名不同。又三觀從因。遮照從用。深廣從體圓行中言一向者。若不一向即屬餘二。餘二非不一向專求。但行相別故屬餘二。言直入中道者。勿謂但中也。但是不為偏空偏假所牽。是故名為不動不寂。從勝為名故云直入。人不見之即便謂為先觀但中都無此理。次圓位中只是三諦三德。

【現代漢語翻譯】現代漢語譯本諸佛自性清凈之道，是一切菩薩所修的觀法門。你們各自帶領百萬大眾，都應當修學這樣的法門。如果這樣，難道只有上地菩薩才能修習這三種觀法，與凡夫下地有什麼關係呢？回答是，經文既然說所帶領的百萬大眾都應當修學，為什麼單單指上地菩薩呢？如《首楞嚴經》中道品所說：『乃至凡夫也能信受無明、無無明、無三。』因為沒有三，所以成就無三智，行無三行。乃至老死都是這樣說的。所以十二因緣支，每一個都用三觀來觀照，亡泯能觀與所觀，所以稱為『無三』。《大瓔珞經》第八卷說：『攝意入定，分別三觀，也不見有人入定意者，游心十方無量世界，承事供養，觀一切法，這便稱為具足禪度。』因此應當知道，三觀沒有圓滿，禪度就沒有圓滿。名字的彰顯，簡略地如上面所引用的。如果從義理上求，則能攝一切法，具體如下文攝法中所說。所以三觀之智，文理是有憑據的。問：在圓法中，有三德的名稱，相信應當依據所聞，為什麼圓信卻稱為三觀，以及遮照、深廣等呢？答：三德是境，三觀是行，行必定依據境。且從行來說，空即是般若（prajna，智慧），假即是解脫（vimoksha，解脫），中即是法身（dharmakaya，法身）。照即是般若，遮即是解脫，無遮無照即是法身。究竟即是法身，清凈即是般若，自在即是解脫。深即是般若，廣即是解脫，非深非廣即是法身。信必定發起行動，所以從行動得到不同的名稱。又，三觀是從因上說的，遮照是從用上說的，深廣是從體上說的。在圓行中說『一向』，如果不一向，就屬於其餘二者。其餘二者並非不一向專求，只是行相不同，所以屬於其餘二者。說『直入中道』，不要認為只是中道。但是不被偏空偏假所牽引，所以稱為不動不寂。從殊勝處立名，所以說『直入』。人們不瞭解，就認為先觀但中，完全沒有這個道理。其次，在圓位中，只是三諦三德。

【English Translation】 English version The self-nature pure path of all Buddhas is the contemplation method practiced by all Bodhisattvas. Each of you, leading a million people, should all cultivate and learn this method. If so, should only Bodhisattvas of the upper levels cultivate these three contemplations, and what does it have to do with ordinary people of the lower levels? The answer is, since the scripture says that the million people you lead should all cultivate and learn, why only refer to Bodhisattvas of the upper levels? As the chapter on the path in the Shurangama Sutra says: 'Even ordinary people can believe and accept ignorance, non-ignorance, and non-three.' Because there is no three, one achieves non-three wisdom and practices non-three actions. Even old age and death are spoken of in this way. Therefore, each of the twelve links of dependent origination is contemplated with the three contemplations, obliterating the able and the object, hence it is called 'non-three.' The eighth volume of the Great瓔珞 Sutra says: 'Gathering the mind into samadhi, distinguishing the three contemplations, one does not see a person entering samadhi, the mind wanders in the ten directions of countless worlds, serving and making offerings, contemplating all dharmas, this is called complete perfection of dhyana.' Therefore, it should be known that if the three contemplations are not perfected, the perfection of dhyana is not complete. The manifestation of the name is briefly as quoted above. If one seeks from the meaning, it can encompass all dharmas, specifically as mentioned in the section on encompassing dharmas below. Therefore, the wisdom of the three contemplations has scriptural and logical basis. Question: In the perfect dharma, there are names of the three virtues, and belief should be based on what is heard. Why is perfect faith called the three contemplations, as well as cessation and illumination, depth and breadth, etc.? Answer: The three virtues are the object, and the three contemplations are the practice. Practice must be based on the object. Let's speak from the practice. Emptiness is prajna (wisdom), provisionality is vimoksha (liberation), and the middle is dharmakaya (the body of dharma). Illumination is prajna, cessation is vimoksha, and non-cessation and non-illumination is dharmakaya. Ultimate is dharmakaya, purity is prajna, and freedom is vimoksha. Depth is prajna, breadth is vimoksha, and neither depth nor breadth is dharmakaya. Faith must initiate action, so it gets different names from action. Also, the three contemplations are spoken of from the cause, cessation and illumination are spoken of from the function, and depth and breadth are spoken of from the substance. In the perfect practice, saying 'one-directional,' if it is not one-directional, it belongs to the other two. The other two are not that they do not seek single-mindedly, but the characteristics of the practice are different, so they belong to the other two. Saying 'directly entering the middle way,' do not think it is only the middle way. But it is not drawn by partial emptiness or partial provisionality, so it is called unmoving and un-still. Establishing the name from the superior aspect, so it is said 'direct entry.' People do not understand, and think that one first contemplates only the middle, there is absolutely no such reason. Secondly, in the perfect position, there are only the three truths and the three virtues.

初顯初開入初住位。一住一切住者。初住之中具一切位。如阿字門具足一切諸佛功德。功德雖多不出三德。故云一切究竟等也。圓莊嚴中有法譬合。法中還以一心三諦為所莊嚴。一心三觀為能莊嚴。至此位時外用自在故云莊嚴。正受空功德。出說假功德。雙入出不入出中功德。中有雙遮雙照故也。對德及用比說可知。根謂六根塵謂六塵方謂十方。物謂隨塵各有種類。正報等者。經文廣約男女身等。方塵物等。即是依報。次譬文者。中譬雙入出。旦譬起出說。夕譬入正受。夜半譬不入出。故長阿含經二十二云。閻浮提日中。弗婆提日沒。瞿耶尼日出。郁單越夜半。經文次第四方遍說。彼經又云。閻浮為東于逮為西。閻浮為西瞿耶為東。瞿耶為西單越為東。單越為西于逮為東。以由日月轉故。皆為日出之處為東。今但以四方見異為譬。閤中言亦如是者。應具將上三諦三觀等來合此中。建立中言盲瞽者盲只是瞽。失光生盲皆名為盲玉篇云。無目曰瞽。又云。有瞳無䀕曰瞽。䀕字(直忍切)有目無瞳曰瞍。又涂令失光亦名為瞽。故自古令習樂者涂令失光。今以無緣者不納教光心眼如瞽。故舉龍王為譬等者。說文云。龍者能幽能明能大能小。春分登天秋分潛淵。管子曰。欲小如蠶子。欲大滿天地。此俗典說。未能盡于龍之功用。

【現代漢語翻譯】現代漢語譯本初顯初開入初住位：最初顯現、最初開啟而進入初住位（菩薩修行階位）。一住一切住者：安住於一住位，即安住於一切住位。初住之中具一切位：在初住位中，已經具備了一切菩薩的階位。如阿字門具足一切諸佛功德：如同『阿』字門，包含了諸佛的一切功德。功德雖多不出三德：雖然功德眾多，但不超出法身德、般若德、解脫德這三種功德。故云一切究竟等也：所以說一切都是究竟平等的。圓莊嚴中有法譬合：在圓滿莊嚴中，有以法來比喻和合。法中還以一心三諦為所莊嚴：在法中，還以一心三諦（空諦、假諦、中諦）作為所莊嚴的對象。一心三觀為能莊嚴：以一心三觀（空觀、假觀、中觀）作為能莊嚴的主體。至此位時外用自在故云莊嚴：到達這個階位時，外在運用自在，所以稱為莊嚴。正受空功德：正確地領受空性的功德。出說假功德：向外宣說假有的功德。雙入出不入出中功德：同時進入和出離，既不入也不出的中道功德。中有雙遮雙照故也：中道包含雙重遮遣和雙重觀照的含義。對德及用比說可知：對照功德和作用，比較說明就可以理解。根謂六根塵謂六塵方謂十方：根，指的是六根（眼、耳、鼻、舌、身、意）；塵，指的是六塵（色、聲、香、味、觸、法）；方，指的是十方（東、西、南、北、東南、西南、東北、西北、上、下）。物謂隨塵各有種類：物，指的是隨著六塵而產生的各種事物。正報等者：正報等，經文中廣泛地指男女之身等。經文廣約男女身等方塵物等即是依報：方、塵、物等，就是依報（依附於正報而存在的環境）。次譬文者：接下來的比喻文。中譬雙入出旦譬起出說夕譬入正受夜半譬不入出：中，比喻雙重進入和出離；早晨，比喻從定中起身向外宣說；傍晚，比喻進入正受；半夜，比喻既不進入也不出離。故長阿含經二十二云閻浮提日中弗婆提日沒瞿耶尼日出郁單越夜半：所以《長阿含經》第二十二卷說，閻浮提（Jambudvipa，我們所居住的南贍部洲）是中午，弗婆提（Purvavideha，東勝身洲）是日落，瞿耶尼（Aparagodaniya，西牛賀洲）是日出，郁單越（Uttarakuru，北俱盧洲）是半夜。經文次第四方遍說：經文依次對四方進行了普遍的描述。彼經又云閻浮為東于逮為西閻浮為西瞿耶為東瞿耶為西單越為東單越為西于逮為東：那部經又說，如果以閻浮提為東，那麼于逮（西）就是西；如果以閻浮提為西，那麼瞿耶（東）就是東；如果以瞿耶為西，那麼單越（東）就是東；如果以單越為西，那麼于逮（東）就是東。以由日月轉故皆為日出之處為東：因為由於太陽和月亮的運轉，都以太陽升起的地方為東。今但以四方見異為譬：現在只是用四方所見的不同來作比喻。閤中言亦如是者：在結合中說『也像這樣』，應具將上三諦三觀等來合此中：應該把上面的三諦、三觀等都拿來結合到這裡面。建立中言盲瞽者盲只是瞽失光生盲皆名為盲玉篇云無目曰瞽：在建立中說，盲和瞽，盲就是瞽，失去光明或者天生失明都叫做盲。《玉篇》中說，沒有眼睛叫做瞽。又云有瞳無䀕曰瞽䀕字(直忍切)有目無瞳曰瞍：又說，有瞳仁而沒有眼珠叫做瞽，䀕字（讀作zhí rěn qiē）；有眼睛而沒有瞳仁叫做瞍。又涂令失光亦名為瞽：又用東西塗抹使眼睛失去光明，也叫做瞽。故自古令習樂者涂令失光：所以自古以來，讓學習音樂的人塗抹眼睛使之失去光明。今以無緣者不納教光心眼如瞽：現在用沒有緣分的人不能接受佛法的光明，他們的心眼就像瞎子一樣來比喻。故舉龍王為譬等者：所以舉龍王作為比喻等等。說文雲龍者能幽能明能大能小春分登天秋分潛淵：說文解字說，龍這種生物，能夠隱藏也能顯現，能夠變大也能變小，春分時節升上天空，秋分時節潛入深淵。管子曰欲小如蠶子欲大滿天地：管子說，想要小的時候像蠶子一樣小，想要大的時候充滿天地。此俗典說未能盡于龍之功用：這些世俗典籍的說法，未能完全窮盡龍的功用。

【English Translation】 English version Initial Manifestation and Entry into the Initial Abiding Stage: This refers to the initial manifestation and opening, leading to entry into the first stage of abiding (a stage in the Bodhisattva path). One Abiding is All Abiding: To abide in one stage of abiding is to abide in all stages of abiding. Within the initial abiding stage, all stages are complete: In the first stage of abiding, all stages of a Bodhisattva are already present. Like the 'A' Syllable Gate, Complete with All Buddha Virtues: Just as the 'A' syllable gate encompasses all the virtues of all Buddhas. Though Virtues are Many, They Do Not Exceed the Three Virtues: Although there are many virtues, they do not go beyond the three virtues of Dharmakaya (the body of the Dharma), Prajna (wisdom), and Liberation. Therefore, it is Said That All is Ultimately Equal: Therefore, it is said that everything is ultimately equal. In Perfect Adornment, There is a Combination of Dharma and Analogy: In perfect adornment, there is a combination of Dharma (teachings) and analogy. In the Dharma, the One Mind and Three Truths are What is Adorned: Within the Dharma, the One Mind and Three Truths (emptiness, provisional existence, and the middle way) are what is adorned. The One Mind and Three Contemplations are What Adorn: The One Mind and Three Contemplations (contemplation of emptiness, contemplation of provisional existence, and contemplation of the middle way) are what adorn. At This Stage, External Application is Free, Hence Called Adornment: Upon reaching this stage, external application is free and unhindered, hence it is called adornment. Rightly Receiving the Merit of Emptiness: Correctly receiving the merit of emptiness. Outwardly Speaking of the Merit of Provisional Existence: Outwardly speaking of the merit of provisional existence. Simultaneously Entering and Exiting, Neither Entering Nor Exiting, the Merit of the Middle Way: Simultaneously entering and exiting, neither entering nor exiting, the merit of the Middle Way. The Middle Way Contains Dual Negation and Dual Illumination: The Middle Way contains the meaning of dual negation and dual illumination. Comparing Virtues and Functions, Understanding is Possible: By comparing virtues and functions, understanding is possible. Roots Refer to the Six Roots, Dust Refers to the Six Dusts, Directions Refer to the Ten Directions: Roots refer to the six roots (eye, ear, nose, tongue, body, and mind); dust refers to the six dusts (form, sound, smell, taste, touch, and dharma); directions refer to the ten directions (east, west, south, north, southeast, southwest, northeast, northwest, up, and down). Things Refer to the Various Kinds That Follow the Dusts: Things refer to the various kinds of things that arise following the six dusts. Proper Retribution, etc.: Proper retribution, etc., broadly refers to male and female bodies, etc., in the scriptures. The Sutra Broadly Refers to Male and Female Bodies, etc.; Directions, Dusts, Things, etc., are Dependent Retribution: Directions, dusts, things, etc., are dependent retribution (the environment that depends on proper retribution). Next, the Text of Analogy: The following text of analogy. The Middle Way is Analogous to Dual Entry and Exit, Morning is Analogous to Rising and Speaking, Evening is Analogous to Entering Right Reception, Midnight is Analogous to Neither Entering Nor Exiting: The Middle Way is analogous to dual entry and exit; morning is analogous to rising from meditation and speaking outwardly; evening is analogous to entering right reception; midnight is analogous to neither entering nor exiting. Therefore, the Twenty-Second Chapter of the Long Agama Sutra Says: 'In Jambudvipa (our inhabited Southern Continent) it is noon, in Purvavideha (Eastern Continent) it is sunset, in Aparagodaniya (Western Continent) it is sunrise, in Uttarakuru (Northern Continent) it is midnight.': Therefore, the twenty-second chapter of the 'Long Agama Sutra' says, 'In Jambudvipa (Jambudvipa, the Southern Continent where we live) it is noon, in Purvavideha (Purvavideha, the Eastern Continent) it is sunset, in Aparagodaniya (Aparagodaniya, the Western Continent) it is sunrise, in Uttarakuru (Uttarakuru, the Northern Continent) it is midnight.' The Sutra Describes the Four Directions in Order: The sutra describes the four directions universally in order. That Sutra Also Says: 'If Jambudvipa is East, then Aparagodaniya is West; if Jambudvipa is West, then Purvavideha is East; if Purvavideha is West, then Uttarakuru is East; if Uttarakuru is West, then Aparagodaniya is East.': That sutra also says, 'If Jambudvipa is East, then Aparagodaniya is West; if Jambudvipa is West, then Purvavideha is East; if Purvavideha is West, then Uttarakuru is East; if Uttarakuru is West, then Aparagodaniya is East.' Because the Sun and Moon Rotate, All Places Where the Sun Rises are East: Because the sun and moon rotate, all places where the sun rises are considered East. Now, We Only Use the Different Views of the Four Directions as an Analogy: Now, we only use the different views of the four directions as an analogy. In the Combination, Saying 'It is Also Like This': In the combination, saying 'It is also like this,' One Should Bring the Above Three Truths and Three Contemplations to Combine Here: One should bring the above Three Truths and Three Contemplations to combine here. In the Establishment, Saying 'Blind and Sightless': In the establishment, saying 'blind and sightless,' blind is simply sightless, loss of light or congenital blindness are all called blind. The 'Yupian' says, 'Without eyes is called sightless.' It Also Says, 'Having Pupils but No Eye Balls is Called Sightless': It also says, 'Having pupils but no eye balls is called sightless'; having eyes but no pupils is called 'sou'. Also, Coating to Lose Light is Also Called Sightless: Also, coating something to make the eyes lose light is also called sightless. Therefore, Since Ancient Times, Those Who Study Music are Coated to Lose Light: Therefore, since ancient times, those who study music are coated to lose light. Now, Those Without Affinity Cannot Receive the Light of the Teachings, Their Mind's Eye is Like the Sightless: Now, those without affinity cannot receive the light of the teachings, their mind's eye is like the sightless. Therefore, Citing the Dragon King as an Analogy, etc.: Therefore, citing the Dragon King as an analogy, etc. The 'Shuowen' Says, 'Dragons Can Be Hidden or Manifest, Large or Small, Ascending to the Sky at the Vernal Equinox, Diving into the Abyss at the Autumnal Equinox.': The 'Shuowen Jiezi' says, 'Dragons can be hidden or manifest, large or small, ascending to the sky at the vernal equinox, diving into the abyss at the autumnal equinox.' 'Guanzi' Says, 'Desiring to Be Small Like a Silkworm, Desiring to Be Large Filling Heaven and Earth.': 'Guanzi' says, 'Desiring to be small like a silkworm, desiring to be large filling heaven and earth.' These Secular Classics Do Not Fully Exhaust the Functions of the Dragon: These secular classics do not fully exhaust the functions of the dragon.

今依華嚴。娑竭羅龍王凡有所雨豎遍六天橫亙四域。經中廣明始自金剛終至他化。四域者人四洲也。六天者欲六天也。即譬六位已破無明見第一義故名為天。四十位為四。等覺妙覺為二。若從因說應從住前乃至等覺。法身說法尚令等覺斷最後品。況初住耶。此中應以本跡高下四句釋之。四域譬四機四門四悉等得益不同。故知六番唯頓四機通漸。明此位人具二建立。通譬被物機見不等。亙者通度也。方言云。竟也。興云等者。經云。龍王示現自在時。從金剛際至他化。興云周遍四天下。其云種種莊嚴色(已下私略)。

他金樂赤兜率白　　夜璃忉瑙四王玻　海上金剛緊那香　　諸龍如華修如山　閻青越金二洲雜　　電亦隨感皆不同　他化日光樂月光　　兜閻浮金夜白寶　忉金四王色最妙　　閻青寶色三洲異　雷震不同復差別　　他化梵音樂妙音　兜妓樂音夜天女　　忉緊羅女四天干　人中海潮音等別　　八部所見各各異　雨不同相亦差別　　他化香華樂瞻卜　兜摩尼寶夜幢蓋　　忉如意珠四甘膳　北越瓔珞二瞻卜　　南閻浮提清凈水　諸龍等見各不同　　並譬菩薩自在用

云譬現身。雷譬說法。電譬放光。雨譬慈悲。如是三業能令眾生所見各別問。莊嚴建立有何差別。答。並是不可思

【現代漢語翻譯】現代漢語譯本現在依據《華嚴經》所說，娑竭羅龍王（Sāgara-nāgarāja，海龍王）每次降雨，雨水都會豎向遍佈六慾天（Devaloka，佛教宇宙觀中位於欲界頂端的六層天界），橫向覆蓋四大部洲（catasro dvipāh，指須彌山四方的四大洲）。經文中廣泛闡明，從金剛（Vajra，比喻堅固不壞的事物）開始，到他化自在天（Paranirmita-vasavartin，欲界第六天）為止。四大部洲指的是人間的四大洲。六天指的是欲界的六層天。這譬如說六個位次已經破除了無明，見到第一義諦，因此稱為『天』。四十個位次分為四類。等覺（Samantabhadra，菩薩修行最後階段）和妙覺（Buddha，圓滿覺悟的佛陀）為二類。如果從因地來說，應該從十住位之前開始，乃至等覺。法身（Dharmakāya，佛的法性之身）說法，尚且能讓等覺菩薩斷除最後的品位無明，更何況是初住位的菩薩呢？這裡應該用本跡高下四句來解釋。四大部洲譬如四種根機、四種法門、四悉檀（catuh-siddhanta，四種成就）等，眾生所得利益不同。由此可知，六番說法唯有頓教，四種根機則通於漸教。說明這個位次的人具備二種建立。普遍譬喻被教化的眾生根機見解不同。『亙』是通達、度化的意思。方言說，就是『竟』的意思。興云等，經中說：『龍王示現自在時，從金剛際至他化，興云周遍四天下，其云種種莊嚴色』（以下省略）。

他化天所見為金色，樂天所見為赤色，兜率天（Tusita，彌勒菩薩所在的天界）所見為白色，夜摩天（Yama，欲界第三天）所見為琉璃色，忉利天（Trayastrimsa，欲界第二天）所見為瑪瑙色，四天王天（Caturmaharajika，欲界第一天）所見為玻瓈色。海上的眾生所見為金剛，緊那羅（Kimnara，一種天神）所見為香，諸龍所見如華，修羅（Asura，一種神道生物）所見如山。閻浮提（Jambudvipa，南贍部洲）所見為青色，越洲所見為金色，二洲所見雜色，閃電也隨著眾生的感受而各不相同。他化天所見為日光，樂天所見為月光，兜率天所見為閻浮提的金色，夜摩天所見為白色寶光。忉利天所見為金色，四天王天所見色彩最為美妙，閻浮提所見為青色寶光，三洲所見各不相同。雷聲震動也各不相同，他化天所見為梵天音樂和美妙的音樂。兜率天所見為妓樂之音，夜摩天所見為天女之音，忉利天所見為緊那羅女之音，四天王天所見為樹幹之音。人中所見為海潮音等，各有差別，天龍八部（Naga，佛教的護法神）所見各不相同。降雨的景象也各不相同，他化天所見為香華和樂器，以及瞻卜花（Campaka，一種香花）。兜率天所見為摩尼寶珠，夜摩天所見為幢幡寶蓋，忉利天所見為如意寶珠和四種美味佳餚。北俱盧洲（Uttarakuru，四大洲之一）所見為瓔珞，二洲所見為瞻卜花，南閻浮提所見為清凈水。諸龍等所見各不相同，這些都譬喻菩薩自在的妙用。

云譬喻現身，雷譬喻說法，電譬喻放光，雨譬喻慈悲。像這樣，身口意三業能讓眾生所見各不相同。問：莊嚴和建立有什麼差別？答：都是不可思議的。

【English Translation】 English version Now, according to the Avatamsaka Sutra, whenever Sāgara-nāgarāja (Ocean Dragon King) rains, the rain extends vertically throughout the six Desire Realms (Devaloka, the six heavens at the top of the Desire Realm in Buddhist cosmology) and horizontally across the four continents (catasro dvipāh, referring to the four continents around Mount Sumeru). The sutra extensively explains that it starts from Vajra (diamond, symbolizing something indestructible) and ends at Paranirmita-vasavartin (the sixth heaven of the Desire Realm). The four continents refer to the four continents of the human world. The six heavens refer to the six heavens of the Desire Realm. This is like saying that the six positions have already broken through ignorance and seen the ultimate truth, hence they are called 'heavens'. The forty positions are divided into four categories. Samantabhadra (the final stage of Bodhisattva practice) and Buddha (the fully enlightened Buddha) are two categories. If speaking from the perspective of cause, it should start from before the ten abodes and extend to Samantabhadra. The Dharmakāya (the Dharma body of the Buddha) speaking Dharma can still enable Samantabhadra Bodhisattvas to cut off the last category of ignorance, let alone Bodhisattvas in the initial abode? Here, it should be explained using the four sentences of origin, trace, high, and low. The four continents are like the four types of capacities, four Dharma doors, four siddhantas (catuh-siddhanta, four kinds of accomplishments), etc., where sentient beings obtain different benefits. From this, it can be known that the sixfold teachings are only sudden teachings, while the four types of capacities are common to gradual teachings. It explains that people in this position possess two establishments. It universally illustrates that the capacities and views of those being taught are not equal. 'Guan' means to penetrate and deliver. The dialect says it means 'end'. The rising of clouds, etc., the sutra says: 'When the Dragon King manifests his sovereignty, from the Vajra realm to Paranirmita, the rising clouds pervade the four continents, and the clouds have various adornment colors' (the following is omitted).

What is seen in Paranirmita is golden, what is seen in Loka is red, what is seen in Tusita (the heaven where Maitreya Bodhisattva resides) is white, what is seen in Yama (the third heaven of the Desire Realm) is lapis lazuli, what is seen in Trayastrimsa (the second heaven of the Desire Realm) is agate, and what is seen in Caturmaharajika (the first heaven of the Desire Realm) is crystal. What is seen by beings on the sea is diamond, what is seen by Kinnaras (a type of celestial being) is fragrance, what is seen by dragons is like flowers, and what is seen by Asuras (a type of divine being) is like mountains. What is seen in Jambudvipa (the southern continent) is blue, what is seen in Aparagodaniya is golden, what is seen in the two continents is mixed colors, and lightning also varies according to the feelings of sentient beings. What is seen in Paranirmita is sunlight, what is seen in Loka is moonlight, what is seen in Tusita is the golden color of Jambudvipa, and what is seen in Yama is white treasure light. What is seen in Trayastrimsa is golden, what is seen in Caturmaharajika is the most beautiful color, what is seen in Jambudvipa is blue treasure light, and what is seen in the three continents is different. The sound of thunder also varies, what is seen in Paranirmita is Brahma music and beautiful music. What is seen in Tusita is the sound of entertainment, what is seen in Yama is the sound of celestial women, what is seen in Trayastrimsa is the sound of Kinnara women, and what is seen in Caturmaharajika is the sound of tree trunks. What is seen among humans is the sound of ocean tides, etc., each with its own differences, and what is seen by the eight classes of gods and dragons (Naga, a protective deity in Buddhism) is different. The appearance of rain also varies, what is seen in Paranirmita is fragrant flowers and musical instruments, as well as Campaka flowers (a fragrant flower). What is seen in Tusita is Mani jewels, what is seen in Yama is banners and canopies, what is seen in Trayastrimsa is wish-fulfilling jewels and four delicious delicacies. What is seen in Uttarakuru (one of the four continents) is necklaces, what is seen in the two continents is Campaka flowers, and what is seen in Jambudvipa is pure water. What is seen by the dragons, etc., is different, and these all symbolize the sovereign function of Bodhisattvas.

Clouds symbolize manifestation, thunder symbolizes Dharma teaching, lightning symbolizes radiating light, and rain symbolizes compassion. In this way, the three karmas of body, speech, and mind can make what sentient beings see different. Question: What is the difference between adornment and establishment? Answer: They are both inconceivable.

議一心三智。能嚴法身名為莊嚴。外益於彼名為建立。故法華云。定慧力莊嚴以此度眾生。度生即建立也。合如文。初心尚爾等者。舉況也。此指圓位初發心住。不同前文六根凈等。二住已去乃至等覺名為中心。妙覺一位名為後心。故舉初住以況中后。故初住已上亦云六根互用故也。如四念處云。六根互用凡有二種。一似二真。似如法華。真如華嚴。今依華嚴初住已上即真互用。此引華嚴證三中頓。如何卻謂為漸圓耶。如來慇勤等者。正引法華示妙法體。法體只是同體境智。即是說人不輕故領者歡喜。何者。于方便品初。寄言絕言廣嘆略嘆不出權實。故章初標云。諸佛智慧甚深無量。甚深嘆實無量嘆權。乃至章末云。唯佛與佛乃能究盡諸法實相。諸法權也。實相實也。此並寄言嘆權實也。止不須說即絕言嘆。故云慇勤稱歎此法。故長行末身子請云。世尊何故慇勤稱歎。指此文也。稱歎意者。良有以也佛成道來四十二年。方顯真實。垂欲為說仍加三請。已許說竟五千起去。後方廣約五佛章門開權顯實。故知開顯何易可聞故云如來慇勤稱歎。第二卷初身子領解云歡喜踴躍。故云聞者歡喜。次引諸經明求者志大故所行法妙。並是釋成所傳之法也。言常啼等者。為求法故。七日七夜閑林悲泣故名常啼。西音薩陀波侖。大品二十

【現代漢語翻譯】現代漢語譯本討論一心三智（一心具備三種智慧）。能夠嚴飾法身就叫做『莊嚴』。對外增益於它就叫做『建立』。所以《法華經》說：『以定慧力莊嚴，以此度眾生。』度化眾生就是建立。』這與文意相合。『初心尚爾等者』，是舉例說明。這裡指的是圓教位次的初發心住。不同於前面所說的六根清凈等。二住（二地菩薩）以上乃至等覺（接近佛果的菩薩）叫做『中心』。妙覺（佛果）一位叫做『後心』。所以舉出初住來比況中心和後心。因此初住以上也說六根互用。如《四念處》所說：『六根互用凡有兩種，一似二真。』『似』如《法華經》，『真』如《華嚴經》。現在依據《華嚴經》，初住以上就是真互用。這裡引用《華嚴經》來證明三中頓悟。為何反而說是漸圓呢？『如來慇勤等者』，正是引用《法華經》來顯示妙法的本體。妙法的本體只是同體境智（相同的本體、境界和智慧），也就是因為宣說『人不輕』（不輕視任何人）所以聽者歡喜。為什麼呢？在《方便品》開始，用寄言（暗示）和絕言（直接）的方式，廣泛地讚歎和簡略地讚歎，都沒有超出權（方便）和實（真實）。所以本章開頭標明：『諸佛智慧甚深無量。』『甚深』是讚歎實，『無量』是讚歎權。乃至本章末尾說：『唯佛與佛乃能究盡諸法實相。』『諸法』是權，『實相』是實。這些都是用寄言來讚歎權實。『止，不須說』就是絕言讚歎。所以說『慇勤稱歎此法』。因此長行末尾舍利弗（Śāriputra）請問說：『世尊，何故慇勤稱歎？』指的就是這段文字。稱歎的用意是：確實有原因啊！佛成道以來四十二年，才顯現真實。將要宣說時仍然加上三次請求。已經允許宣說后，五千人退席。之後才廣泛地用五佛章門來開權顯實。所以知道開顯是多麼不容易聽到啊！所以說『如來慇勤稱歎』。第二捲開頭舍利弗領悟理解后說『歡喜踴躍』，所以說『聞者歡喜』。接著引用諸經來表明求法者志向遠大，所以所修行的法殊妙。這些都是解釋所傳之法。『言常啼等者』，爲了求法，七天七夜在寂靜的樹林里悲傷哭泣，所以叫做常啼（Sadāprarudita）。西音是薩陀波侖（Sadāprarudita Bodhisattva）。《大品般若經》第二十品

【English Translation】 English version Discussing the One Mind with Three Wisdoms. The ability to adorn the Dharmakāya (body of the Dharma) is called 'adornment'. To externally benefit it is called 'establishment'. Therefore, the Lotus Sūtra says: 'Adorned with the power of Samādhi (concentration) and Prajñā (wisdom), use this to liberate sentient beings.' Liberating beings is establishment.' This aligns with the meaning of the text. 'The initial mind is still like this, etc.' is an example. This refers to the initial mind-abiding stage in the Round teaching. It is different from the previously mentioned purification of the six senses, etc. The second stage (second Bhūmi Bodhisattva) and beyond, up to near-Buddhahood, is called the 'central mind'. The stage of Wonderful Enlightenment (Buddhahood) is called the 'final mind'. Therefore, the initial mind-abiding stage is used to exemplify the central and final minds. Thus, it is also said that the six senses interoperate from the initial mind-abiding stage onwards. As the Four Foundations of Mindfulness say: 'There are two types of six senses interoperation: one similar and two true.' 'Similar' is like the Lotus Sūtra, 'true' is like the Avataṃsaka Sūtra. Now, according to the Avataṃsaka Sūtra, true interoperation begins from the initial mind-abiding stage. This quotes the Avataṃsaka Sūtra to prove the sudden enlightenment within the three. Why then is it said to be gradual and round? 'The Tathāgata diligently, etc.' precisely quotes the Lotus Sūtra to reveal the essence of the Wonderful Dharma. The essence of the Wonderful Dharma is simply the identical substance of realm and wisdom, which means that because it proclaims 'never disparaging anyone', the listeners rejoice. Why? At the beginning of the 'Expedient Means' chapter, using implied and direct language, extensive and brief praise, it does not go beyond the provisional (expedient) and the real (true). Therefore, the beginning of the chapter states: 'The wisdom of the Buddhas is profound and immeasurable.' 'Profound' praises the real, 'immeasurable' praises the provisional. Even to the end of the chapter, it says: 'Only Buddhas and Buddhas can fully understand the true aspect of all dharmas.' 'All dharmas' are provisional, 'true aspect' is real. These all use implied language to praise the provisional and the real. 'Stop, no need to speak' is direct praise. Therefore, it is said 'diligently praising this Dharma'. Thus, at the end of the prose section, Śāriputra (Śāriputra) asks: 'World Honored One, why do you diligently praise?' This refers to this passage. The intention of the praise is: there is indeed a reason! Forty-two years since the Buddha's enlightenment, the truth is revealed. When about to speak, he still added three requests. After permission to speak was granted, five thousand people left. Only then was the provisional revealed and the real manifested extensively using the Five Buddha Chapter. Therefore, it is known how difficult it is to hear the revelation! Therefore, it is said 'the Tathāgata diligently praises'. At the beginning of the second volume, Śāriputra, understanding and comprehending, says 'rejoicing and leaping', so it is said 'the listeners rejoice'. Then, various sūtras are quoted to show that those who seek the Dharma have great aspirations, so the Dharma they practice is wonderful. These are all explanations of the Dharma being transmitted. 'Speaking of Sadāprarudita (常啼) etc.', for the sake of seeking the Dharma, he wept sorrowfully in the quiet forest for seven days and seven nights, so he is called Sadāprarudita (常啼). The Western pronunciation is Sadāprarudita Bodhisattva (薩陀波侖). The twentieth chapter of the Great Perfection of Wisdom Sūtra.

六云。佛告須菩提。菩薩摩訶薩為求般若波羅蜜故。當如薩陀波侖。此菩薩今在大雷音佛所行菩薩行。須菩提言。彼云何求般若波羅蜜。佛言。此菩薩求般若波羅蜜時。不惜身命不求名利。聞空中聲曰。善男子。從此東行莫念疲睡飲食晝夜寒熱等事。莫觀左右莫壞身相。若壞身相則於法有礙。有礙故往來五道。不得般若波羅蜜。菩薩言。我從教也。為求般若故。為眾生故。作大明故。求菩提故。復聞空中聲曰。汝於三空應生信心。親近供養善知識。善知識者。能說三空及以種智。令心歡喜。於是菩薩受教東行。又復念言。不問空聲向何處去。去近遠從誰聞。啼泣七夜如喪一子。空中有佛告言。過去諸佛求般若時。亦復如是。從是東行五百由旬有城名眾香。其城有曇無竭菩薩。日三時說般若。聞供養者皆得不退。汝往詣彼當聞般若。聞已歡喜。又念我何時得見。作是念時。無量智慧無量三昧皆現在前。於是便往(云云)。善財南求者。善財童子初托胎時于其宮內有七大藏。其藏皆出七寶樓閣。自然周匝有七種物。從於七寶生七種牙。善財生已。牙高二七尋廣於七尋。又其宅內五百寶器盛滿眾寶。又七寶器更互生寶。以是因緣諸婆羅門善明相者。字曰善財。尋善知識漸漸南行百一十城。所見知識。並云我已先發菩提心。諸

【現代漢語翻譯】現代漢語譯本六云。佛告訴須菩提：『菩薩摩訶薩爲了尋求般若波羅蜜（智慧到彼岸），應當像薩陀波侖（常啼菩薩）一樣。這位菩薩現在在大雷音佛（佛名）那裡修行菩薩道。』須菩提問：『他是如何尋求般若波羅蜜的呢？』佛說：『這位菩薩在尋求般若波羅蜜時，不吝惜身命，不追求名利。他聽到空中的聲音說：『善男子，從這裡向東走，不要想著疲憊、睡眠、飲食、白天黑夜、寒冷炎熱等事。不要左顧右盼，不要損壞身體的相貌。如果損壞身體的相貌，那麼對於佛法就會有障礙。因為有障礙，就會在五道（地獄、餓鬼、畜生、人、天）中往來，無法得到般若波羅蜜。』菩薩說：『我遵從教誨。爲了尋求般若，爲了眾生，爲了大光明，爲了求菩提（覺悟）。』又聽到空中的聲音說：『你應該對三空（人空、法空、空空）生起信心，親近供養善知識（能引導人向善的師友）。善知識能夠宣說三空以及種智（一切種類的智慧），使你內心歡喜。』於是菩薩接受教誨向東走。又想到：『沒有問空中的聲音，應該向哪裡去，去哪裡近，從誰那裡聽聞。』他啼哭七個夜晚，如同失去一個孩子一樣。空中有佛告訴他：『過去諸佛在尋求般若時，也是這樣。從這裡向東走五百由旬（長度單位），有一座城名叫眾香。這座城裡有一位曇無竭菩薩（菩薩名），每天三次宣說般若。聽聞並供養的人都能得到不退轉。你前往那裡，應當能聽聞般若。聽聞后要心生歡喜。』他又想：『我什麼時候才能見到他呢？』當他這樣想的時候，無量智慧、無量三昧（禪定）都出現在他面前。於是他就前往了（等等）。善財童子南行求法的事情是這樣的：善財童子（人名）最初托胎時，在他的宮內有七個大藏。這些寶藏都涌出七寶樓閣，自然環繞著七種物品。從七寶中生出七種牙。善財出生后，牙高二七尋，寬七尋。而且他的宅內五百個寶器盛滿了各種珍寶。而且七寶器互相生出珍寶。因為這個因緣，各位婆羅門（古印度僧侶）善於占卜的人，給他取名叫善財。他尋訪善知識，漸漸向南走了百一十座城。所見到的善知識，都說我已經先發了菩提心。』

【English Translation】 English version Six Clouds. The Buddha told Subhuti: 'A Bodhisattva-Mahasattva, seeking Prajna-paramita (Perfection of Wisdom), should be like Sadāprarudita (Ever Weeping Bodhisattva). This Bodhisattva is now practicing the Bodhisattva path at the place of the Great Thundering Sound Buddha.' Subhuti said: 'How does he seek Prajna-paramita?' The Buddha said: 'This Bodhisattva, when seeking Prajna-paramita, does not spare his life and does not seek fame or profit. He heard a voice in the sky saying: 'Good man, go east from here and do not think of fatigue, sleep, food, day and night, cold and heat, and other such things. Do not look to the left or right, and do not damage the appearance of your body. If you damage the appearance of your body, then you will have obstacles to the Dharma. Because of these obstacles, you will wander in the five paths (hells, hungry ghosts, animals, humans, and gods) and will not attain Prajna-paramita.' The Bodhisattva said: 'I will follow your teaching. For the sake of seeking Prajna, for the sake of sentient beings, for the sake of great light, and for the sake of seeking Bodhi (Enlightenment).' Again, he heard a voice in the sky saying: 'You should have faith in the three emptinesses (emptiness of self, emptiness of phenomena, and emptiness of emptiness), and draw near to and make offerings to good spiritual friends (those who can guide people towards goodness). Good spiritual friends can explain the three emptinesses and the knowledge of all kinds (Sarvajnatā), making your heart rejoice.' Then the Bodhisattva accepted the teaching and went east. He also thought: 'I did not ask the voice in the sky where to go, where is near, and from whom to hear.' He wept for seven nights as if he had lost a child. A Buddha in the sky told him: 'Past Buddhas, when seeking Prajna, were also like this. Go east from here for five hundred yojanas (unit of length), and there is a city called Sarvagandha (All Fragrant). In that city, there is a Bodhisattva named Dharmodgata (Arisen Dharma), who speaks about Prajna three times a day. Those who hear and make offerings will all attain non-retrogression. Go there, and you should be able to hear Prajna. After hearing it, rejoice.' He also thought: 'When will I be able to see him?' When he thought this, immeasurable wisdom and immeasurable Samadhi (meditative absorption) all appeared before him. Then he went (etc.). The story of Sudhana's (boy's name) southern pilgrimage is like this: When Sudhana first entered the womb, there were seven great treasures in his palace. These treasures all produced seven-jeweled pavilions, naturally surrounded by seven kinds of objects. From the seven jewels grew seven kinds of sprouts. After Sudhana was born, the sprouts were two times seven fathoms high and seven fathoms wide. Also, five hundred jeweled vessels in his house were filled with various treasures. And the seven-jeweled vessels produced treasures mutually. Because of this cause, the Brahmins (ancient Indian priests) who were skilled in divination named him Sudhana. He sought good spiritual friends and gradually traveled south through one hundred and ten cities. The good spiritual friends he met all said, 'I have already generated the Bodhi-mind.'

善知識皆云我唯知此一法門。新經至第五十見彌勒。第五十三見文殊普賢。則不復云唯知一法。故知即是前漸后頓。今從后頓是故指之。具如入法界品(云云)。藥王燒手者。藥王菩薩本于寶藏佛所發願。療治眾生身心兩病。今故號汝名為藥王。于日月凈明德佛所。名一切眾生喜見。彼佛滅後起塔供養。一切眾生喜見菩薩為供養塔故。于其塔前然百福莊嚴臂。經七萬二千歲。令無量阿僧祇人發菩提心。然後發誓兩臂還復。此亦為求權實妙體。普明刎頭者。得名未知。此從仁王經名。大論名曰須陀摩王。方音不同耳。仁王云。昔天羅國王太子名班足。初登位時受外道陀羅教。令取千王頭以祭冢神。自登王位已得九百九十九王。唯少一王。北行萬里即得一王。名曰普明。其王具白。愿聽我一日飯食沙門頂理三寶。班足許之。普明卻還依七佛法請百法師。一日二時講般若八千偈竟。第一法師為王及眷屬說四非常偈。眷屬得法眼。王得空平等三昧。法眼等名雖似小乘。為治此王令舍依正。既云依於七佛之法以講般若。豈獨小乘。況是共部。空義本通。今從不共是故指之。一日三舍去明理圓法妙恩深難報。彼金剛經將四句偈以校舍身。今借彼文舉多況少。日舍三恒經百千億尚不能報般若一句。況如法華頂戴荷負。雖多劫荷戴其身

【現代漢語翻譯】現代漢語譯本善知識都說他們只知道這一種法門。新譯的經文到了第五十品見到彌勒菩薩（Maitreya，未來佛），第五十三品見到文殊菩薩（Manjusri，智慧的象徵）和普賢菩薩（Samantabhadra，大行愿的象徵），就不再說只知道一種法門了。所以知道這是先前漸悟，後來頓悟。現在從後來的頓悟來說，所以才指出來。詳細情況就像《入法界品》（Avatamsaka Sutra chapter on Entering the Dharma Realm）所說的那樣。藥王菩薩（Bhaisajyaraja，藥師）燒手臂這件事，是說藥王菩薩過去在寶藏佛（Ratnagarbha Buddha）那裡發願，要醫治眾生身心兩種疾病，所以現在稱你為藥王。在日月凈明德佛（Candrasuryavimalaprabhasa Buddha）那裡，名叫一切眾生喜見菩薩（Sarvasattvapriyadarsana）。那位佛滅度后，起塔供養。一切眾生喜見菩薩爲了供養塔，就在塔前燃百福莊嚴臂，經過七萬二千歲，讓無量阿僧祇人發起菩提心。然後發誓兩臂恢復如初。這也是爲了追求權實妙體。普明王（普明，Universal Light）刎頸這件事，名字的出處還不清楚。這裡是從《仁王經》（Renwangjing，The Humane King Sutra）里說的名字。《大智度論》（Mahaprajnaparamita-sastra）里說的是須陀摩王（Sudama），只是方言不同罷了。《仁王經》說，過去天羅國王的太子名叫班足（Kalmasapada），剛登上王位時，接受外道陀羅（Tirthika）的教導，讓他取一千個國王的頭來祭祀冢神。自從登上王位后，已經得到九百九十九個國王，只差一個國王。向北走了一萬里，就得到一個國王，名叫普明。那位國王詳細說明情況，希望允許他用一天的時間供養齋飯給沙門（Sramana，出家人），頂禮三寶。班足答應了他。普明回去后，依照七佛的教法，請來一百位法師，一天兩次講《般若八千偈》（Astasahasrika Prajnaparamita Sutra）完畢。第一位法師為國王及眷屬說了四非常偈。眷屬得到了法眼，國王得到了空平等三昧。法眼等名字雖然像小乘，是爲了醫治這位國王，讓他捨棄依正二報。既然說是依據七佛的教法來講解般若，難道只是小乘嗎？何況是共部。空義本來是相通的。現在從不共的角度來說，所以才指出來。一天之內三次捨棄，去明理圓法妙恩深難報。那部《金剛經》（Vajracchedika Prajnaparamita Sutra）用四句偈來比校舍身，現在借用那部經文，用多的來比況少的。一天捨棄三恒河沙數的身命，經歷百千億劫，尚且不能報答般若一句的恩德，何況像《法華經》（Lotus Sutra）那樣頂戴荷負。即使多劫荷戴其身，也難以報答。

【English Translation】 English version Good teachers all say they only know this one Dharma gate. The newly translated scriptures, upon reaching the fiftieth chapter, reveal Maitreya (Maitreya, the future Buddha), and the fifty-third chapter reveals Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great vows), and no longer claim to know only one Dharma. Therefore, it is known that this is gradual enlightenment followed by sudden enlightenment. Now, speaking from the perspective of the latter sudden enlightenment, it is pointed out. The details are as described in the 'Entering the Dharma Realm' chapter (Avatamsaka Sutra chapter on Entering the Dharma Realm). The burning of the arm by Bhaisajyaraja Bodhisattva (Bhaisajyaraja, Medicine King) refers to Bhaisajyaraja Bodhisattva making a vow in the past before Ratnagarbha Buddha (Ratnagarbha Buddha) to cure the two illnesses of beings, both physical and mental, so now you are called Medicine King. At Candrasuryavimalaprabhasa Buddha's (Candrasuryavimalaprabhasa Buddha) place, he was named Sarvasattvapriyadarsana Bodhisattva. After that Buddha's extinction, a stupa was erected for offerings. Sarvasattvapriyadarsana Bodhisattva, for the sake of offering to the stupa, burned his arm adorned with a hundred blessings in front of the stupa, for seventy-two thousand years, causing countless asamkhyas of people to generate Bodhicitta. Then he vowed that both arms would be restored. This is also to seek the wonderful essence of provisional and real. The beheading of Puming King (Puming, Universal Light), the origin of the name is still unknown. Here, the name is taken from the Renwangjing (Renwangjing, The Humane King Sutra). The Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra) says it is King Sudama, just different dialects. The Renwangjing says that in the past, the prince of the Tianluo Kingdom was named Kalmasapada, and when he first ascended the throne, he received the teachings of the Tirthikas (Tirthika), instructing him to take the heads of a thousand kings to sacrifice to the tomb god. Since ascending the throne, he had obtained nine hundred and ninety-nine kings, lacking only one. Traveling ten thousand miles north, he obtained a king named Puming. That king explained the situation in detail, hoping to be allowed to offer alms to the Sramanas (Sramana, renunciates) for one day and pay homage to the Three Jewels. Kalmasapada agreed. Puming returned and, according to the teachings of the Seven Buddhas, invited one hundred Dharma masters to lecture on the Astasahasrika Prajnaparamita Sutra twice a day. The first Dharma master spoke the Four Impermanence Gathas for the king and his retinue. The retinue obtained the Dharma Eye, and the king obtained the Samadhi of Equality in Emptiness. Although the names like Dharma Eye resemble the Hinayana, it was to cure this king, causing him to abandon the two retributions of dependence and correctness. Since it is said that the Prajna was lectured based on the teachings of the Seven Buddhas, how could it be only Hinayana? Moreover, it is a common school. The meaning of emptiness is originally interconnected. Now, speaking from the perspective of the uncommon, it is pointed out. Three abandonments in one day, going to clarify the principle, perfect the Dharma, the wonderful grace is deep and difficult to repay. That Vajracchedika Prajnaparamita Sutra (Vajracchedika Prajnaparamita Sutra) uses a four-line verse to compare the abandonment of the body, now borrowing that scripture, using the many to compare the few. Abandoning bodies as numerous as three Ganges sands in one day, experiencing hundreds of thousands of billions of kalpas, still cannot repay the grace of one sentence of Prajna, let alone carrying and bearing the Lotus Sutra (Lotus Sutra). Even if carrying the body for many kalpas, it is difficult to repay.

猶存。豈能報于圓乘之澤。般若共別。意不殊前。在肩曰荷在背曰負寧者。說文云。愿辭也亦豈也。一經一說等者。舉略指廣。如上所引常啼等類。各是一經。一經之內。略存一說。以此例諸並應可見。疑者云去請證餘二。此即問也。上來已證圓頓三昧。漸與不定為何所憑。然經論去答。先明答意。圓是本意是故先引。漸與不定亦各有憑。因茲重複通證三義。聖教既多不可委引。故云略舉。次別答者。于中初引四經各證三義。次引無量義唯證於漸。次引六經獨證於圓。圓是正意故重引也。復引華嚴通結前文所引諸教。初引凈名中所言漸者。華嚴頓后漸教之始。義同漸觀故引之也。下去諸文證漸不定皆是借教以證於觀。義勢相似豈可全同。若攬教成觀復非碩異。佛樹者。亦曰元吉樹。亦曰道樹菩提樹等。從此得道等故。既降魔已證得擇滅。見於諦理離生死法名甘露滅。斷德成也。覺道成者發得真道能斷之智。名覺道成。智德成也。滅道成故四諦具足。從勝而說但云滅道。三轉等者。謂示勸證。一轉各生眼智明覺名十二行。輪具二義。一者轉義。二摧碾義。以四諦輪轉度與他摧彼結惑。如王輪寶能壞能安。法輪亦爾。壞煩惱怨安住諦理故於大千轉此法輪。言大千者。如俱舍云。四大洲日月。蘇迷盧欲天。梵世各一千。名一

【現代漢語翻譯】猶存，豈能報于圓乘（Yuan Cheng，佛教術語，指圓滿的教法）之澤？般若（Bore，智慧）共別，意不殊前。『在肩曰荷在背曰負寧者』，《說文》云：『愿辭也，亦豈也。』『一經一說等者』，舉略指廣，如上所引常啼（Chang Ti，菩薩名）等類，各是一經，一經之內，略存一說，以此例諸並應可見。疑者云去請證餘二，此即問也。上來已證圓頓（Yuandun，佛教術語，指頓悟的教法）三昧（Sanmei，禪定），漸與不定為何所憑？然經論去答，先明答意，圓是本意是故先引，漸與不定亦各有憑，因茲重複通證三義。聖教既多不可委引，故云略舉。次別答者，于中初引四經各證三義，次引無量義（Wuliangyi，經名）唯證於漸，次引六經獨證於圓，圓是正意故重引也。復引華嚴（Huayan，經名）通結前文所引諸教。初引凈名（Jingming，經名）中所言漸者，華嚴頓后漸教之始，義同漸觀故引之也。下去諸文證漸不定皆是借教以證於觀，義勢相似豈可全同？若攬教成觀復非碩異。佛樹者，亦曰元吉樹，亦曰道樹菩提樹（Puti Shu，菩提樹）等，從此得道等故。既降魔已證得擇滅，見於諦理離生死法名甘露滅。斷德成也。覺道成者發得真道能斷之智，名覺道成。智德成也。滅道成故四諦（Sidi，佛教基本教義，指苦、集、滅、道）具足，從勝而說但云滅道。三轉等者，謂示勸證。一轉各生眼智明覺名十二行。輪具二義，一者轉義，二摧碾義。以四諦輪轉度與他摧彼結惑，如王輪寶能壞能安。法輪亦爾，壞煩惱怨安住諦理故於大千轉此法輪。言大千者，如俱舍（Jushe，論名）云：四大洲日月，蘇迷盧（Sumi Lu，山名）欲天，梵世各一千，名一千世界。

【English Translation】 Still remaining, how can one repay the grace of the perfect vehicle (Yuan Cheng, a Buddhist term referring to the complete teaching)? Prajna (Bore, wisdom) is different together, the meaning is not different from before. 'Carrying on the shoulder is called 'he' and carrying on the back is called 'fu ning zhe',' Shuo Wen says: 'It means 'willing', also 'how could it be'.' 'One sutra, one explanation, etc.' is a brief reference to a broad meaning, such as the examples of Sadaprarudita (Chang Ti, the name of a Bodhisattva) and others mentioned above, each is one sutra, and within one sutra, there is a brief explanation. By analogy, all others should be visible. The doubter asks to seek proof for the remaining two, this is the question. Above, the perfect and sudden (Yuandun, a Buddhist term referring to sudden enlightenment) Samadhi (Sanmei, meditation) has already been proven. What is the basis for the gradual and the indeterminate? However, the sutras and treatises will answer, first clarifying the meaning of the answer. The perfect is the original intention, therefore it is cited first. The gradual and the indeterminate each have their basis, therefore the three meanings are repeatedly proven. Since there are many sacred teachings, they cannot all be cited in detail, therefore it is said that they are briefly mentioned. Next, the separate answers, among which, first, four sutras are cited to prove the three meanings, then the Infinite Meaning Sutra (Wuliangyi, the name of a sutra) is cited to prove only the gradual, then six sutras are cited to prove only the perfect. The perfect is the correct meaning, therefore it is cited again. Furthermore, the Avatamsaka Sutra (Huayan, the name of a sutra) is cited to connect all the teachings cited in the previous text. The gradual mentioned in the Vimalakirti Sutra (Jingming, the name of a sutra) is the beginning of the gradual teaching after the sudden teaching of the Avatamsaka Sutra, and its meaning is the same as gradual contemplation, therefore it is cited. The following texts that prove the gradual and the indeterminate all borrow the teachings to prove the contemplation. The meanings and situations are similar, how can they be completely the same? If one grasps the teachings to form contemplation, it is not a great difference. The Buddha tree is also called the Yuangishu tree, also called the Bodhi tree (Puti Shu, the Bodhi tree), etc., because enlightenment is attained from this. Having subdued the demons, he attained selective extinction, seeing the truth and being free from the law of birth and death is called the extinction of nectar. The virtue of cutting off is accomplished. The accomplishment of enlightenment is the development of true knowledge that can cut off, which is called the accomplishment of enlightenment. The virtue of wisdom is accomplished. Because the extinction of the path is accomplished, the Four Noble Truths (Sidi, the basic Buddhist teachings, referring to suffering, accumulation, extinction, and the path) are complete. Speaking from the superior, only the extinction of the path is mentioned. The three turnings, etc., refer to showing, encouraging, and proving. Each turning generates the eye, wisdom, clarity, and awareness, called the twelve aspects. The wheel has two meanings, one is the meaning of turning, and the other is the meaning of crushing. The wheel of the Four Noble Truths turns to deliver others and crush their bonds and delusions, just like the wheel treasure of a king can destroy and pacify. The Dharma wheel is also like this, destroying the afflictions and enemies and dwelling in the truth, therefore this Dharma wheel is turned in the great chiliocosm. The great chiliocosm, as the Abhidharma-kosa (Jushe, the name of a treatise) says: four great continents, sun and moon, Sumeru (Sumi Lu, the name of a mountain), desire heavens, Brahma worlds, each one thousand, is called one thousand worlds.

小千界。此小千千倍。說名一中千。此千倍大千。皆同一成壞。世無二佛故於大千。瑞應云。萬二千天地之中央也。此四諦理體無結惑故云本凈。又云。本不可說名為本凈。為破他惑不獲而轉。八萬諸天得法眼凈。俱鄰五人並得初果。故云天人得道不虛可以為證。世尊為佛寶。法輪為法寶。五人為僧寶。故云三寶現世間也。次證不定即顯露不定也。言一音者名通大小今意在大。言小乘者如毗曇云。佛為四王作聖語說於四諦。二解二不解。佛又作毗陀羅語說。一解一不解。佛又作梨車語說。四王俱解。問。若聖語說二天不解。佛若能者豈有不解。若不能者偈云何通。偈云。佛以一音演說法。而現種種若干義。眾生皆謂獨為我解說諸法不為他。答。一音者梵音也。若大會中有多貪等。皆謂世尊獨為我說。以此四天各念不同。故佛三說以赴彼念。復破眾生謂佛獨能聖語說法。復有眾生須變形言而受化者。有不須變。是故不同大乘一音。今之所引如起信等圓音一演異類等解。又如八十好中。一音能報眾聲。殊方異類莫不獲益。如來本非一切音辭。而能遍赴一切音辭。並與此文不定義同。華嚴楞伽並云如來具有六十四音者。此並方便未為盡理。今言恐畏歡喜等者。且約四悉明不定相。恐畏者三界可畏即世界也。歡喜者喜可生善即

【現代漢語翻譯】現代漢語譯本小千世界。將此小千世界乘以一千倍，稱作一個中千世界。再將此中千世界乘以一千倍，即為大千世界。所有這些世界都經歷相同的成住壞空過程。因為世間沒有兩位佛陀同時存在於一個大千世界之中。《瑞應經》中說，大千世界位於一萬二千個天地的中央。此四諦（苦、集、滅、道）之理體沒有煩惱迷惑，因此稱為『本凈』。又說，『本來不可說』，所以名為『本凈』。爲了破除其他人的疑惑，佛陀不斷地說法。八萬諸天眾因此獲得了法眼凈（Dharma-cakṣus-viśuddha）。憍陳如（Kauṇḍinya）等五人也因此證得了初果（Srota-āpanna）。所以說，天人得道並非虛妄，可以作為證明。世尊（Śākyamuni Buddha）是佛寶（Buddha-ratna），法輪（Dharma-cakra）是法寶（Dharma-ratna），五比丘是僧寶（Saṃgha-ratna），因此說三寶（Tri-ratna）顯現於世間。接下來證明不定，也就是顯露出不定性。所說的一音（eka-svara），既可以指小乘，也可以指大乘，這裡指的是大乘。說到小乘，如《阿毗達磨論》（Abhidharma）所說，佛陀用聖語為四大天王（Caturmahārājakayikas）宣說四諦，其中二天王理解，二天王不理解。佛陀又用毗陀羅語（Vaitāla）宣說，其中一天王理解，一天王不理解。佛陀又用梨車語（Licchavi）宣說，四大天王都理解了。問：如果佛陀用聖語宣說，有天王不理解，如果佛陀有能力，怎麼會有人不理解？如果佛陀沒有能力，偈頌又如何解釋得通？偈頌說：『佛以一音演說法，而現種種若干義，眾生皆謂獨為我解說諸法不為他。』答：一音指的是梵音（Brahma-svara）。如果大會中有很多貪婪等眾生，他們都會認為世尊只是為我一個人說法。因為這四大天王各自的念頭不同，所以佛陀說了三次，以適應他們的念頭。進一步破除眾生認為佛陀只能用聖語說法的想法。還有一些眾生需要改變語言才能接受教化，有些則不需要改變。因此，這與大乘的一音不同。現在所引用的，如《大乘起信論》（Mahāyāna-śraddhotpāda-śāstra）等，圓滿之音一經演說，不同種類的眾生都能理解。又如佛陀的八十種好（Aśītyanuvyañjana）中，一音能夠迴應各種聲音，不同的地方和種類都能獲得利益。如來（Tathāgata）本來並非一切音辭，卻能夠普遍地迴應一切音辭，這與本文所說的不定意義相同。《華嚴經》（Avataṃsaka Sūtra）和《楞伽經》（Laṅkāvatāra Sūtra）都說如來具有六十四音，這些都是方便說法，並非窮盡真理。現在所說的恐懼、歡喜等，只是根據四悉檀（catuḥ-siddhānta）來說明不定相。恐懼，指的是三界（trayo dhātavaḥ）是可畏的，也就是世界悉檀（lokārtha-siddhānta）。歡喜，指的是歡喜可以產生善，也就是

【English Translation】 English version A small chiliocosm (small thousand-world system). This small chiliocosm multiplied by a thousand is called a mesocosm (middle thousand-world system). This mesocosm multiplied by a thousand is the macrocosm (great thousand-world system). All these worlds undergo the same processes of formation, existence, destruction, and emptiness. Because there are no two Buddhas existing simultaneously in a macrocosm. The Suiying Jing says that the macrocosm is located in the center of twelve thousand lands. The principle of the Four Noble Truths (catvāri āryasatyāni) is without afflictions and delusions, hence it is called 'Primordially Pure' (prakṛti-pariśuddha). It is also said, 'Originally unspeakable,' therefore it is named 'Primordially Pure.' To dispel the doubts of others, the Buddha continuously teaches the Dharma. Eighty thousand devas (gods) thus attained the pure Dharma-eye (Dharma-cakṣus-viśuddha). Kauṇḍinya and the five others also attained the first fruit (Srota-āpanna). Therefore, it is said that the attainment of the Way by devas and humans is not false and can serve as proof. The World-Honored One (Śākyamuni Buddha) is the Buddha Jewel (Buddha-ratna), the Dharma Wheel (Dharma-cakra) is the Dharma Jewel (Dharma-ratna), and the five bhikṣus are the Saṃgha Jewel (Saṃgha-ratna), hence it is said that the Three Jewels (Tri-ratna) appear in the world. Next, proving the indeterminate, which is to reveal the indeterminacy. The 'one sound' (eka-svara) can refer to both the Small Vehicle (Hīnayāna) and the Great Vehicle (Mahāyāna); here, it refers to the Great Vehicle. Speaking of the Small Vehicle, as the Abhidharma says, the Buddha used the sacred language to expound the Four Noble Truths to the Four Heavenly Kings (Caturmahārājakayikas), of whom two understood and two did not. The Buddha then used the Vaitāla language to expound, of whom one understood and one did not. The Buddha then used the Licchavi language to expound, and all four Heavenly Kings understood. Question: If the Buddha used the sacred language to expound, and some Heavenly Kings did not understand, if the Buddha is capable, how could there be those who do not understand? If the Buddha is not capable, how can the verse be explained? The verse says: 'The Buddha expounds the Dharma with one sound, and manifests various meanings; beings all think that the Dharma is explained to me alone and not to others.' Answer: 'One sound' refers to the Brahma-svara (divine sound). If there are many greedy beings in the assembly, they will all think that the World-Honored One is only expounding the Dharma for me alone. Because these Four Heavenly Kings have different thoughts, the Buddha spoke three times to accommodate their thoughts. Furthermore, it dispels the idea that the Buddha can only use the sacred language to expound the Dharma. There are also some beings who need to change their language to receive teachings, while others do not need to change. Therefore, this is different from the one sound of the Great Vehicle. What is cited now, such as the Mahāyāna-śraddhotpāda-śāstra, when the perfect sound is spoken once, different kinds of beings can understand. Furthermore, as in the eighty minor marks (Aśītyanuvyañjana) of the Buddha, one sound can respond to various sounds, and different places and kinds can receive benefits. The Tathāgata was originally not all sounds and words, but is able to universally respond to all sounds and words, which is the same as the indeterminate meaning mentioned in this text. The Avataṃsaka Sūtra and the Laṅkāvatāra Sūtra both say that the Tathāgata possesses sixty-four sounds; these are all expedient teachings and do not exhaust the truth. The fear, joy, etc., mentioned now are only to illustrate the indeterminate aspect according to the four siddhāntas (catuḥ-siddhānta). Fear refers to the Three Realms (trayo dhātavaḥ) being fearful, which is the world-siddhānta (lokārtha-siddhānta). Joy refers to joy being able to generate goodness, which is the

為人也。厭離者能離於惡即對治也。斷疑者疑斷見理第一義也。次證頓者。不有不無義通四教。簡三存圓以證於頓。理本無說四悉被機故諸法生。無我等者結成圓頓。無我造受結不有。善惡不亡結不無。通四簡三亦如向說。有云。無我造受破勝數論。三藏可爾通義不然。故今不用。次引大品中初證漸者。大論八十問云。始行菩薩云何修行。此之三種有何差別。有云。無別語異意同。有言。有別約初中后。或約三學以立三名。又檀梨名行。尸禪名學。羼般名道。問。何故次第。答。諸法雖空次第得故。般若亦然。入一切法四禪乃至第一義空。摩尼珠者。論云。是摩尼寶所在水中隨作一色。如以青裹水為之青。亦云如意。似如唐梵不同。大論華嚴並云如意魔尼。似如並列二音。若法華云摩尼珠瓔珞。如意珠瓔珞。似如體別。真性如珠體。習性如物裹。聞教如置水。習發如現色。理性不殊而能現於諸法之色。發心即坐道場等者。既云初發心。又云轉法輪。知是初住八相成道分身百界現轉法輪。即圓義也。次引法華者。既非華嚴教人。又非諸教入頓。起自鹿苑中涉二味故名為漸。言不信等者。若不信頓且用余深。圓教非余而是深也。別教是余亦復是深。藏通是余而亦非深。指昔頓漸。並是用三而助於頓。昔未被會於余于深。或

信不信故名不定。漸與不定並從昔說。來至法華無復二名。若以人從漸教中來。即名法華為漸頓者。此人亦從不定中來。法華何不名不定頓。人自多途法華常頓。各賜等一思之可知。舍方便者約廢權邊。次引大經者。十三云。從牛出乳譬從佛出十二部經。乃至從熟酥出醍醐。譬從般若出大涅槃。中間次第以對三味。取次第邊義同於漸。置毒文在第二十七。宿習了因名為置毒。藉今聞思毒發不同。似不定觀故且為證。雪山忍草者。二十五云。雪山譬佛。忍草譬教。牛譬機緣。食譬修行。出譬入住。頓機扣佛說圓頓教。聞能修行解發入位。初從酪出未重融煉名為生酥。酥中精妙名為醍醐。次引無量義者。三乘次第故名為漸。並以雨譬三乘法輪。說最劣乘名為微渧。以初轉故名為先墮。發三界惑名淹欲塵。聞轉法輪見必先盡。思惑雖眾以欲為本。欲通三界故名為諸。道品之後具三三昧名曰開門。得二解脫名為扇風。除生死熱真法清涼。聲聞乘也。次降因緣等者。霔因緣雨息無明塵。慧云既騰邪光掩曜。此中乘也。后霔大乘一切皆雨。佛乘若闡遍被眾機。大乘意通故云一切。若引彼文證餘二者。從於一法一法頓也。或二或三即不定也。漸文顯著且從顯說。次獨證圓者。如來龍王圓頓教雨。不雨三教下類之地。二乘不聞亦不能說

【現代漢語翻譯】現代漢語譯本『信不信』這個名稱是不確定的。『漸』和『不定』這兩個概念都是從過去的說法中沿用下來的。到了《法華經》，就不再有這兩個名稱了。如果有人從漸教中來，就稱《法華經》為漸頓教，那麼這個人也是從不定教中來的，為什麼不稱《法華經》為不定頓教呢？人有多種根器，而《法華經》始終是頓教。各自得到相同的教益，仔細思考就能明白。『舍方便者』是從廢除權宜之計的角度來說的。接下來引用《大涅槃經》的例子。《大涅槃經》第十三卷說，從牛身上產出牛奶，比喻從佛陀口中說出十二部經；乃至從熟酥中提煉出醍醐，比喻從般若經中產生大涅槃。中間的次第用來對應三種三昧。取其次第的含義，與漸教相同。『置毒』的說法在第二十七卷。宿世的習氣和了因共同作用，稱為『置毒』。憑藉今天聽聞和思考，毒發的情況各不相同，類似於不定觀，所以暫且以此為證。『雪山忍草』的例子，《法華經》第二十五卷說，雪山比喻佛陀，忍草比喻教法，牛比喻機緣，吃草比喻修行，產奶比喻證入。頓根之人叩擊佛陀，佛陀為之宣說圓頓教法。聽聞后能夠修行，理解后就能證入果位。最初從酪中產出，未經再次融煉，稱為生酥。酥中最精華的部分稱為醍醐。接下來引用《無量義經》的例子。因為有三乘的次第，所以稱為漸教。並且用雨水來比喻三乘法輪。說最下等的乘為『微渧』。因為是最初的轉法輪，所以稱為『先墮』。發起三界的迷惑，稱為『淹欲塵』。聽聞轉法輪，見惑必定先斷盡。思惑雖然眾多，但以欲為根本。欲貫通三界，所以稱為『諸』。道品之後，具備三種三昧，叫做『開門』。得到兩種解脫，叫做『扇風』。去除生死的熱惱，得到真法的清涼，這是聲聞乘的境界。接下來是『降因緣等』。降下因緣之雨，止息無明的塵埃。智慧的雲彩升騰，邪惡的光芒被遮蔽，這是中乘的境界。最後降下大乘之雨，一切眾生都得到滋潤。佛乘如果闡揚開來，就能普遍地利益各種根器的眾生。大乘的意義是圓融貫通的，所以說『一切』。如果引用《無量義經》的文句來證明其餘二乘，那麼從一法而來，一法就是頓教。或者二乘，或者三乘，就是不定教。漸教的文句很明顯，所以從明顯的方面來說。接下來單獨證明圓教。如來如同龍王，降下圓頓教的法雨，不降在三教下劣之地的眾生身上。二乘之人聽不到，也不能宣說。

【English Translation】 English version The name 『belief or disbelief』 is uncertain. The concepts of 『gradual』 and 『uncertain』 are both derived from past teachings. By the time of the Lotus Sutra (Fahua Jing), these two names no longer exist. If someone comes from the gradual teaching, the Lotus Sutra is called the gradual-sudden teaching. Then, this person also comes from the uncertain teaching. Why isn't the Lotus Sutra called the uncertain-sudden teaching? People have various capacities, but the Lotus Sutra is always the sudden teaching. Each receives the same benefit; think carefully and you will understand. 『Those who abandon expedient means』 refers to the perspective of abandoning provisional measures. Next, the example from the Nirvana Sutra (Niepan Jing) is cited. The thirteenth volume of the Nirvana Sutra says that milk produced from a cow is like the twelve divisions of scriptures spoken from the Buddha's mouth; and that clarified butter (醍醐, tíhú) extracted from ripened butter is like the Great Nirvana arising from the Prajna Sutra. The intermediate sequence is used to correspond to the three samadhis. Taking the meaning of sequence is the same as the gradual teaching. The saying of 『placing poison』 is in the twenty-seventh volume. Past habits and the cause of understanding together are called 『placing poison.』 Based on today's hearing and thinking, the manifestation of the poison is different, similar to uncertain contemplation, so it is temporarily used as proof. The example of 『snow mountain and forbearance grass』 is in the twenty-fifth volume of the Lotus Sutra, which says that the snow mountain is like the Buddha, the forbearance grass is like the teaching, the cow is like the capacity, eating grass is like practice, and producing milk is like entering realization. Those of sudden capacity knock on the Buddha, and the Buddha proclaims the perfect and sudden teaching for them. After hearing, they can practice, and after understanding, they can enter the stage of realization. Initially produced from curds, without being re-melted, it is called raw butter. The most refined part of the butter is called clarified butter (醍醐, tíhú). Next, the example from the Infinite Meaning Sutra (Wuliangyi Jing) is cited. Because there is a sequence of the Three Vehicles, it is called the gradual teaching. And using rain to symbolize the Three Vehicles' Dharma wheel. Saying the lowest vehicle is 『small drops.』 Because it is the initial turning of the Dharma wheel, it is called 『falling first.』 Arousing the delusions of the Three Realms is called 『drowning in the dust of desire.』 Upon hearing the turning of the Dharma wheel, the delusions of views will surely be cut off first. Although the delusions of thought are numerous, they are rooted in desire. Desire pervades the Three Realms, so it is called 『all.』 After the Paths of Practice, possessing the three samadhis is called 『opening the door.』 Obtaining the two liberations is called 『fanning the wind.』 Removing the heat of birth and death, obtaining the coolness of the true Dharma, this is the realm of the Hearer Vehicle. Next is 『descending causes and conditions, etc.』 Descending the rain of causes and conditions, stopping the dust of ignorance. The clouds of wisdom rise, and the evil light is obscured; this is the realm of the Middle Vehicle. Finally, descending the rain of the Great Vehicle, all beings are nourished. If the Buddha Vehicle is proclaimed, it can universally benefit beings of various capacities. The meaning of the Great Vehicle is all-encompassing, so it is said 『all.』 If the sentences from the Infinite Meaning Sutra are cited to prove the other two vehicles, then coming from one Dharma, one Dharma is the sudden teaching. Or two vehicles, or three vehicles, is the uncertain teaching. The sentences of the gradual teaching are obvious, so speak from the obvious aspect. Next, proving the perfect teaching alone. The Tathagata is like the Dragon King, descending the rain of the perfect and sudden teaching, not descending on beings in the inferior lands of the three teachings. Those of the Two Vehicles do not hear it, nor can they proclaim it.

故如聾啞。凈名空室表常寂光。十方諸佛常集其中。是故入者唯嗅佛乘。引楞嚴者。理性如丸觀行如燒。諸法頓發名具眾氣。引大品者。如廣乘品欲得諸法皆云當學般若。引法華者。自法華前未曾開權不名具足。引大經者。理具諸法如海水也。修觀行者如在浴也。行攝一切名為已用。淮南子云。海不讓水積小成大。始從龍王終至大海。皆判六即方盡其理。有人云。餘地不及遍雨。唯嗅而隔餘香。搗和不如本具一切不如即是。海具不如河具。當知此人不曉喻旨。夫立喻者皆約現事。故引極事喻最上法。法必頓足何須難喻。雪山喻象意亦如之。次重引華嚴以結前者。高山在初雖初見日不及餘地。未曰通方。是故雖頓而棄小行。幽谷蒙照勝隱高崖。不及平川未名普益。故不記莂但獲偏真。谷者山川之幽邃也。次上來去結嘆也。此約九世以嘆真法。是故三世皆重言如此等法名為佛師。華嚴三十一云。佛子。有十種三世。謂過去說過去。過去說未來。過去說現在。未來說過去。未來說現在。未來說無盡。現在說過去現在說未來。說現在平等現在說三世平等。能說此十則能說於一切三世彼華嚴經為成十句。故於九外更加平等。故大瓔珞俱翼天子問佛。三世皆有諸佛不。佛言。汝為問何等三世。過去耶。現在耶。未來耶。此亦九世意

【現代漢語翻譯】現代漢語譯本所以就像聾啞人一樣。凈名（Vimalakirti）的空室象徵著常寂光（Eternal Stillness Light），十方諸佛常常聚集在那裡。因此，進入其中的人只能聞到佛乘（Buddha Vehicle）的味道。引用《楞嚴經》（Śūraṅgama Sūtra）來說明，理性就像藥丸，觀行就像燒煉，諸法頓然生髮，名為具足眾氣。引用《大品般若經》（Mahāprajñāpāramitā Sūtra）來說明，就像《廣乘品》所說，想要獲得諸法，都說應當學習般若（Prajñā）。引用《法華經》（Lotus Sūtra）來說明，在《法華經》之前，從未開顯權宜之法，不能稱為具足。引用《大涅槃經》（Mahāparinirvāṇa Sūtra）來說明，理體具足諸法，就像海水一樣，修習觀行的人就像在海水中沐浴。修行涵蓋一切，名為已用。《淮南子》說：『大海不拒絕細流，積累小水而成大。』從龍王開始，到大海結束，都判為六即（Six Identities），才能窮盡其理。有人說：『其餘的地方不能普遍降雨，只能聞到一點香味。搗和不如本來就具足，一切都不如當下就是。大海的具足不如河流的具足。』應當知道這個人不明白比喻的旨意。設立比喻的人都是根據現實的事情。所以引用極端的例子來比喻最上的法。法必定是頓然具足的，何須用難以理解的比喻呢？用雪山比喻大象，意思也是如此。其次，再次引用《華嚴經》（Avataṃsaka Sūtra）來總結前面的內容。高山雖然在最初就能見到太陽，但不及其他地方，不能說是通達四方。所以雖然是頓悟，但如果捨棄小行，幽深的山谷蒙受照耀，勝過隱藏的高崖，但不及平原，不能說是普遍利益。所以不記別，只能獲得片面的真理。山谷是山川的幽深之處。其次，上來去，是總結讚歎。這是用九世（Nine Times）來讚歎真法。所以三世都重複說『如此等法名為佛師』。《華嚴經》第三十一卷說：『佛子，有十種三世，謂過去說過去，過去說未來，過去說現在，未來說過去，未來說現在，未來說無盡，現在說過去，現在說未來，說現在平等，現在說三世平等。能說這十種，就能說一切三世。』那部《華嚴經》是爲了成就這十句，所以在九世之外又加上平等。所以《大瓔珞經》（Mahā-vairocana-sūtra）中，俱翼天子問佛：『三世都有諸佛嗎？』佛說：『你問的是哪種三世？過去耶？現在耶？未來耶？』這也是九世的意思。

【English Translation】 English version Therefore, it is like being deaf and mute. The empty room of Vimalakirti (凈名, Vimalakirti) represents the Eternal Stillness Light (常寂光, Chángjìguāng). All Buddhas of the ten directions constantly gather within it. Therefore, those who enter it only smell the Buddha Vehicle (佛乘, Fóchéng). Quoting the Śūraṅgama Sūtra (楞嚴經, Léngyán Jīng) to illustrate, the rational nature is like a pill, and the practice of contemplation is like burning it. All dharmas suddenly arise, which is called possessing all the qualities. Quoting the Mahāprajñāpāramitā Sūtra (大品般若經, Dà Pǐn Bōrě Jīng) to illustrate, as the 'Vast Vehicle Chapter' says, if you want to obtain all dharmas, it is said that you should study Prajñā (般若, Bōrě). Quoting the Lotus Sūtra (法華經, Fǎhuá Jīng) to illustrate, before the Lotus Sūtra, the expedient means had never been revealed, so it cannot be called complete. Quoting the Mahāparinirvāṇa Sūtra (大涅槃經, Dà Nièpán Jīng) to illustrate, the principle embodies all dharmas, just like the ocean. Those who cultivate contemplation are like bathing in the ocean. Practicing and encompassing everything is called 'already used'. The Huainanzi (淮南子) says: 'The sea does not reject small streams; accumulating small waters makes it great.' Starting from the Dragon King and ending with the great sea, all are judged as the Six Identities (六即, Liùjí) to exhaust the principle. Someone says: 'The remaining places cannot be universally rained upon; they can only smell a little fragrance. Mixing and pounding is not as good as being originally complete; everything is not as good as being just this. The completeness of the sea is not as good as the completeness of the river.' It should be known that this person does not understand the meaning of the metaphor. Those who establish metaphors all rely on present matters. Therefore, extreme examples are used to metaphorize the supreme dharma. The dharma must be suddenly complete; why use difficult-to-understand metaphors? Using the Snow Mountain to metaphorize the elephant has the same meaning. Secondly, quoting the Avataṃsaka Sūtra (華嚴經, Huáyán Jīng) again to conclude the previous content. Although the high mountain can see the sun in the beginning, it is not as good as other places; it cannot be said to be penetrating in all directions. Therefore, although it is sudden enlightenment, if one abandons small practices, the secluded valley receiving illumination is better than the hidden high cliff, but it is not as good as the plain; it cannot be said to be universally beneficial. Therefore, there is no prediction, and one can only obtain partial truth. The valley is the secluded and deep place of mountains and rivers. Secondly, 'coming and going' is a summary of praise. This uses the Nine Times (九世, Jiǔshì) to praise the true dharma. Therefore, the three times repeatedly say, 'Such dharmas are called the teacher of the Buddha.' The thirty-first chapter of the Avataṃsaka Sūtra says: 'Buddha-children, there are ten kinds of three times, namely, the past speaking of the past, the past speaking of the future, the past speaking of the present, the future speaking of the past, the future speaking of the present, the future speaking of the endless, the present speaking of the past, the present speaking of the future, the present speaking of the present as equal, and the present speaking of the three times as equal. Being able to speak of these ten kinds is being able to speak of all three times.' That Avataṃsaka Sūtra is to accomplish these ten sentences, so equality is added to the nine times. Therefore, in the Mahā-vairocana-sūtra (大瓔珞經, Dà Yīngluò Jīng), the son of the gods, Kurika, asked the Buddha: 'Are there Buddhas in all three times?' The Buddha said: 'Which three times are you asking about? The past? The present? The future?' This also means the nine times.

也。無始皆為過去過去所攝。故云無萌。谷芽初啟曰萌。豆等初啟曰句當知止觀去總結說也。理性四德即佛師也。通指前文如了達等。次示三文部別處所。所傳之法不出此三。凡欲修行為依何部。是故應示部別處所。初既信等者結前生后也。次第禪門等者。目錄云。大師于瓦官說也。大莊嚴寺法慎私記初分。尚未治定。草木初成傳與天臺頂禪師。治定以成十卷。陳主亦曾請南嶽大師講大品經。大師曰。恐夏內不畢且說六度。六度又廣。且說禪度此無文記。今天臺說者開為十章。一大意。二釋名。三明門。四銓次。五心法。六方便。七修證。八果報。九起教。十歸趣。但至修證餘三略無。于修證中開為四別。一世間禪。二亦世間亦出世間。三出世間。四非世間非出世間。四中但至第三齣世。出世又二。一對治無漏。二緣理無漏。但至對治。對治為九。謂九想。八念。十想。背舍。勝處。一切處。九次第定。奮迅。超越。釋此九竟。乃云修行之相。豈可盡具。若使盡記已下諸文應三十卷。傳云。大師嘗在高座云若說次第禪門年別一遍。若著章疏可五十卷。傳文即是章安所出。目錄亦是山眾共記。卷或大小不同何妨。六妙門者亦為十章。一歷諸禪。二相生。三便宜。四對治。五相攝。六通別。七旋轉。八觀心。九圓頓十證相

【現代漢語翻譯】現代漢語譯本也。'無始'都包含在過去之中，所以說'無萌'。谷芽剛開始發芽叫做'萌'。豆子等剛開始發芽叫做'句'，應當知道這是《止觀》的總結性說法。理性四德就是佛的老師。'通指'指代前面的'如了達'等內容。接下來展示三文的部類和處所。所傳的佛法不出這三類。凡是想要修行的人，應該依據哪一部呢？所以應該展示部類的處所。'初既信等者'是總結前文，引出後文。'次第禪門等者'。《目錄》中說，這是大師在瓦官寺所說。大莊嚴寺的法慎私下記錄了最初的部分，尚未整理完成。草稿完成後傳給了天臺頂禪師。經過整理，最終完成了十卷。陳主也曾經請南嶽大師講解《大品經》。大師說，恐怕夏天之內講不完，先講六度。六度又太廣，先講禪度，這些都沒有文字記載。現在天臺所說的，分為十章：一大意，二釋名，三明門，四銓次，五心法，六方便，七修證，八果報，九起教，十歸趣。但是到了修證之後，其餘三項就省略了。在修證中又分為四類：一世間禪，二亦世間亦出世間，三出世間，四非世間非出世間。四類中只講到第三類出世間。出世間又分為兩類：一對治無漏，二緣理無漏。只講到對治。對治分為九種，即九想、八念、十想、背舍、勝處、一切處、九次第定、奮迅、超越。解釋完這九種之後，就說修行的相狀，怎麼可能全部具備呢？如果全部記錄，後面的文章應該有三十卷。傳說，大師曾經在高座上說，如果說《次第禪門》，一年一遍，如果寫成章疏，可以有五十卷。傳說中的文字是章安所記錄的。《目錄》也是山中僧眾共同記錄的。卷的大小不同又有什麼關係呢？《六妙門》也分為十章：一歷諸禪，二相生，三便宜，四對治，五相攝，六通別，七旋轉，八觀心，九圓頓，十證相。

【English Translation】 English version Also. 'No beginning' is all encompassed by the past, so it is said 'no sprout' (wú méng). The initial sprouting of a grain is called 'sprout'. The initial sprouting of beans, etc., is called 'jù'. It should be understood that this is a concluding statement from the Zhǐ Guān (止觀, cessation and contemplation). The four virtues of rationality are the teacher of the Buddha. 'Generally refers' to the preceding content such as 'as understanding' etc. Next, it shows the categories and locations of the three texts. The Dharma (法, Buddhist teachings) transmitted does not go beyond these three categories. For those who wish to practice, which category should they rely on? Therefore, the locations of the categories should be shown. 'The initial faith, etc.' connects the preceding and introduces the following. 'Gradual Chan Gate, etc.' The catalog says that this was spoken by the master at Wǎ Guān Temple (瓦官寺). Fǎ Shèn (法慎) of Dà Zhuāngyán Temple (大莊嚴寺) privately recorded the initial part, which was not yet finalized. The draft was then passed on to Chan Master Dǐng (頂禪師) of Tiāntái (天臺). After being organized, it was finally completed in ten volumes. Emperor Chén (陳主) also once invited Great Master Nányuè (南嶽大師) to explain the Mahāprajñāpāramitā Sūtra (大品經). The master said that he was afraid he would not be able to finish it within the summer, so he would first explain the Six Perfections (六度). The Six Perfections are also too broad, so he would first explain the Perfection of Dhyana (禪度). There is no written record of these. What Tiāntái now speaks of is divided into ten chapters: 1. General Meaning, 2. Explanation of Names, 3. Clarifying the Gates, 4. Weighing the Order, 5. Mind Dharma, 6. Expedient Means, 7. Cultivation and Realization, 8. Retribution, 9. Origin of Teachings, 10. Ultimate Goal. However, after reaching Cultivation and Realization, the remaining three items are omitted. Within Cultivation and Realization, there are four categories: 1. Worldly Dhyana, 2. Also Worldly and Also Transcendental, 3. Transcendental, 4. Neither Worldly nor Transcendental. Only the third category, Transcendental, is discussed among the four. Transcendental is further divided into two categories: 1. Counteracting Defilements without Outflows (無漏), 2. Based on Principle without Outflows. Only Counteracting is discussed. Counteracting is divided into nine types, namely the Nine Contemplations (九想), the Eight Thoughts (八念), the Ten Contemplations (十想), the Eight Liberations (背舍), the Eight Spheres of Mastery (勝處), the Ten Totality Spheres (一切處), the Nine Sequential Dwellings (九次第定), the Swift Penetration (奮迅), and the Transcendence (超越). After explaining these nine types, it is said that the aspects of practice, how can they all be fully possessed? If everything were recorded, the following text should be thirty volumes. It is said that the master once said on the high seat that if the Gradual Chan Gate were explained once a year, if it were written into chapters and commentaries, it could be fifty volumes. The text in the legend was recorded by Zhāng'ān (章安). The catalog was also jointly recorded by the monks in the mountains. What does it matter if the volumes are of different sizes? The Six Subtle Dharma Gates (六妙門) are also divided into ten chapters: 1. Experiencing All Dhyanas, 2. Mutual Arising, 3. Expediency, 4. Counteracting, 5. Mutual Inclusion, 6. Common and Distinct, 7. Rotation, 8. Contemplating the Mind, 9. Perfect and Sudden, 10. Signs of Realization.

。此十章中前六通大小及以漏無漏。從第七去獨菩薩法。又前七約事觀心唯理。又前八屬偏第九唯圓。又前九約修第十約證。文兼事理及有漏等。修發不同故名不定。十二禪者。謂四禪四空四無量。乃至六度皆以十門六妙歷之。驗其所發。雖以尚書令而為請主。修發亦何間于道之與俗。圓頓文者即是今文章安自說所記也論其大分雖如向說。一一部中非無旁正。如次第禪門正明次第旁亦具二。文雖未終亦有其意。非漏非無漏即頓文也。修發不同一十六句即不定也。六妙門中正明不定旁亦具二。圓頓即頓。相生即漸。今圓頓文亦兼餘二。例如三藏亦有通別。從雖有去勸誡也。一勸勿執三以為定有。二勸勿執三為定差別。雖三差別皆通實相。豈可定執而相是非。故下文云。知文非文。疣者肉之凸患。害者肉之損患。莊子云。生為懸疣附贅。死為決肒殨癰肒字(戶貫反)釋名云。疣者丘也。出於皮上如地有丘。定三為損定有為增。故引以為增減三謗。次引論者。大論二十贊般若偈云。若不見般若是則為被縛。若人見般若是亦為被縛。若人見般若是亦得解脫。若不見般若是亦得解脫。是事甚希有甚深有大名。用前兩行對今文意。於法起見名見被縛。迷於法相名不見縛。稱法起見名見得脫。見無見相名不見脫。謂定有三謂三定別名

【現代漢語翻譯】現代漢語譯本：這十章中，前六章貫通大小乘以及有漏和無漏法。從第七章開始，單獨闡述菩薩法。此外，前七章側重於從現象觀察內心，最終歸於真理。前八章屬於偏頗之法，第九章則唯有圓融之法。前九章側重於修行，第十章側重於證悟。這些章節的內容兼顧現象和真理，以及有漏等法。由於修行和證悟的方式不同，所以稱為不定。十二禪指的是四禪、四空定和四無量心。乃至六度，都可以用十門和六妙法門來體驗，以此來驗證所證悟的境界。即使是由尚書令這樣的人來作為請求的主持者，修行和證悟又有什麼道與俗的分別呢？圓頓之文指的就是現在文章所記載的內容。從大的方面來說，雖然如前面所說，但每一部分中並非沒有旁通和正統之分。例如，次第禪門主要闡述次第，但也旁通具備其他兩種。文章雖然沒有結束，但也包含了其中的意思。非有漏非無漏，就是頓悟之文。修行和證悟的方式不同，這十六句就是不定之文。六妙門主要闡述不定，但也旁通具備其他兩種。圓頓就是頓悟，相生就是漸悟。現在的圓頓之文也兼顧了其餘兩種。例如三藏也有通和別的區分。從『雖有』開始是勸誡之語。第一，勸誡不要執著於三（頓、漸、不定）而認為是固定不變的。第二，勸誡不要執著於三而認為是絕對有差別的。雖然三者有差別，但都通向實相。怎麼可以固執地執著而互相爭論是非呢？所以下文說：『知文非文』。疣，是肉上凸起的病癥。害，是肉上損傷的病癥。《莊子》說：『活著就像懸掛的疣和附著的贅肉，死了就像決裂的瘡和腐爛的癰。』肒字（戶貫反），《釋名》解釋說：『疣，是丘的意思，從面板上長出來，就像地上有丘陵。』認為三是固定的就是損傷，認為有是固定的就是增加。所以引用這個來比喻增減的三種誹謗。接下來引用論者的觀點。《大智度論》第二十贊般若的偈子說：『如果不見般若，那就是被束縛。如果人見般若，也是被束縛。如果人見般若，也就得到解脫。如果不見般若，也就得到解脫。』這件事非常稀有，非常深奧，有很大的名聲。用前兩行來對應現在的文章的意思。對於法產生見解，叫做見而被束縛。迷惑於法的表相，叫做不見而被束縛。符合法而產生見解，叫做見而得到解脫。見到無見之相，叫做不見而得到解脫。認為三是固定的，認為三是絕對有差別的，這都是錯誤的。

【English Translation】 English version: In these ten chapters, the first six encompass both the Mahayana and Hinayana, as well as defiled and undefiled dharmas. From the seventh chapter onwards, it exclusively discusses the Bodhisattva path. Furthermore, the first seven chapters focus on observing the mind through phenomena, ultimately leading to the truth. The eighth chapter pertains to biased teachings, while the ninth chapter solely contains perfect and complete teachings. The ninth chapter emphasizes practice, and the tenth chapter emphasizes realization. These chapters cover both phenomena and truth, as well as defiled dharmas, etc. Due to the different methods of practice and realization, it is called 'indefinite'. The twelve dhyanas (禪) refer to the four dhyanas (四禪), the four formless attainments (四空定), and the four immeasurable minds (四無量心). Even the six perfections (六度) can be experienced through the ten gates and the six subtle dharma gates (六妙法門), to verify the state of enlightenment. Even if it is someone like the Minister of the Imperial Secretariat who is the requester, what difference is there between the path and the mundane in terms of practice and realization? The 'perfect and sudden' text refers to the content recorded in the current article. From a broad perspective, although as mentioned earlier, each part is not without distinctions between the direct and indirect. For example, the 'gradual dhyana gate' (次第禪門) mainly elucidates gradualness, but also indirectly possesses the other two. Although the article is not finished, it also contains the meaning within it. Neither defiled nor undefiled is the 'sudden' text. Different methods of practice and realization, these sixteen sentences are the 'indefinite' text. The 'six subtle dharma gates' mainly elucidates the indefinite, but also indirectly possesses the other two. 'Perfect and sudden' is sudden enlightenment, 'arising together' is gradual enlightenment. The current 'perfect and sudden' text also encompasses the other two. For example, the Tripitaka (三藏) also has general and specific distinctions. Starting from 'although there are' are words of admonishment. First, admonishing not to cling to the three (sudden, gradual, indefinite) and consider them fixed and unchanging. Second, admonishing not to cling to the three and consider them absolutely different. Although the three are different, they all lead to the true nature. How can one stubbornly cling and argue about right and wrong? Therefore, the following text says: 'Knowing the text is not the text.' A wart (疣) is a protruding disease on the flesh. A harm (害) is a damaged disease on the flesh. Zhuangzi (莊子) said: 'Living is like hanging warts and attached tumors, dying is like broken sores and rotten ulcers.' The character 'huan' (肒) (pronounced hu guan) is explained in 'Shi Ming' (釋名) as: 'Wart means mound, growing out of the skin like a mound on the ground.' Considering the three as fixed is harm, considering existence as fixed is increase. Therefore, this is used as a metaphor for the three slanders of increase and decrease. Next, quoting the views of the commentators. The twentieth verse of the Prajna (般若) praise in the 'Mahaprajnaparamita Shastra' (大智度論) says: 'If one does not see Prajna, then one is bound. If one sees Prajna, one is also bound. If one sees Prajna, one is also liberated. If one does not see Prajna, one is also liberated.' This matter is very rare, very profound, and has great fame. Using the first two lines to correspond to the meaning of the current text. Generating views about the Dharma (法) is called seeing and being bound. Being deluded by the appearance of the Dharma is called not seeing and being bound. Generating views in accordance with the Dharma is called seeing and being liberated. Seeing the aspect of non-seeing is called not seeing and being liberated. Considering the three as fixed, considering the three as absolutely different, these are all wrong.

為見縛。迷於三文及三文意名不見縛。知三無三同契一極。名見得脫。亡于能契及以所契。名不見脫。次疑者去立難釋疑。先難中舉不可說以難示人。理本無說何須示三。言通別者。不分大小但語諸法故名為通。引生生等四句不同對教差別故名為別。身子對天女藏不可說也。無說無示圓不可說也。略舉初后中二比知。即通別也。通之與別皆不可說。何故而以三文示人。從然但引下答也。文通二意何故但以不說難說。今此三文即是說也。不許執文即不可說。如何偏謂三文為說。故總斥云但見一邊不見其二。初引大經正以可說對酬前難。此通明可說。次引法華。無數方便即大可說。為五比丘即小可說。此別明可說也。亦舉初后中二例知。次引大經十二文者乳于生盲實不可說而亦可以貝粖等示。真如之理實不可說。而亦可以常等四說。今三止觀亦復如是。總持即是不思議俗。此俗亦非文字可說。雖不可說亦假俗諦文字說之。是則二諦俱可說也。真理無說尚因說悟。何況俗諦而言無說。是故有說必依二諦。已引說文酬于不說。引凈名等融通二途。初文明說無說體性相即。文字是色法色法即實相。實相既無別說即是無說。次引大經者。如來本無說逗物名多聞。多聞不離理無說即是說。次引思益亦融二途故云常行。次引法華至見佛

【現代漢語翻譯】現代漢語譯本為見縛（因為看見而產生束縛）。迷惑於三文（三種文字）及三文意（三種文字的含義），名為不見縛（沒有看見束縛的本質）。知三無三（瞭解三種文字和沒有三種文字的道理），同契一極（共同契合于唯一的真理），名為見得脫（看見而得到解脫）。亡于能契（忘卻能契合真理的主體）及以所契（以及所契合的真理客體），名為不見脫（沒有看見解脫的本質）。次疑者去立難釋疑（接下來，對於疑惑的人，設立難題來解釋疑惑）。先難中舉不可說以難示人（首先，在難題中提出『不可說』來為難對方，以此來開示人們）。理本無說（真理的本質本來就無法用語言表達），何須示三（又何必用三種文字來開示呢）？言通別者（所說的『通』和『別』，指的是）：不分大小但語諸法故名為通（不區分大小，只是泛泛地談論諸法，所以稱為『通』）。引生生等四句不同對教差別故名為別（引用『生生』等四句不同的說法，是針對不同的教義差別，所以稱為『別』）。身子（舍利弗，釋迦牟尼佛的十大弟子之一，以智慧著稱）對天女藏不可說也（舍利弗對天女所說的『藏不可說』）。無說無示圓不可說也（沒有言說，沒有開示，圓融的真理是不可說的）。略舉初后中二比知（簡略地舉出開始、最後和中間的兩個例子來了解）。即通別也（這就是『通』和『別』的含義）。通之與別皆不可說（『通』和『別』都是不可說的），何故而以三文示人（為什麼還要用三種文字來開示人們呢）？從然但引下答也（從『然』字開始，以下是回答）。文通二意（文字和『通』、『別』兩種含義），何故但以不說難說（為什麼只用『不可說』來為難『可說』）？今此三文即是說也（現在這三種文字就是『說』）。不許執文即不可說（不允許執著于文字，因為文字本身是不可說的），如何偏謂三文為說（怎麼能偏執地認為三種文字就是『說』呢）？故總斥云但見一邊不見其二（所以總的來說，是隻看到了一方面，而沒有看到另一方面）。初引大經正以可說對酬前難（首先引用《大般涅槃經》，正是用『可說』來回應前面的難題）。此通明可說（這裡普遍地說明了『可說』）。次引法華（接下來引用《法華經》）。無數方便即大可說（無數的方便法門就是『大可說』）。為五比丘即小可說（為五比丘說法就是『小可說』）。此別明可說也（這裡分別地說明了『可說』）。亦舉初后中二例知（也舉出開始、最後和中間的兩個例子來了解）。次引大經十二文者（接下來引用《大般涅槃經》中的十二種文字）。乳于生盲實不可說（對於天生的盲人來說，乳的味道實際上是不可說的），而亦可以貝粖等示（但也可以用貝殼粉末等來比喻）。真如之理實不可說（真如的道理實際上是不可說的），而亦可以常等四說（但也可以用『常』等四種屬性來說明）。今三止觀亦復如是（現在的三止觀也是這樣）。總持即是不思議俗（總持就是不可思議的世俗諦）。此俗亦非文字可說（這種世俗諦也不是文字可以表達的）。雖不可說亦假俗諦文字說之（雖然不可說，但也藉助世俗諦的文字來表達它）。是則二諦俱可說也（這樣看來，真諦和俗諦都是可以說的）。真理無說尚因說悟（真理本來是不可說的，尚且要藉助言說才能領悟），何況俗諦而言無說（更何況世俗諦，怎麼能說是不可說的呢）？是故有說必依二諦（所以，有所言說必定是依據真諦和俗諦）。已引說文酬于不說（已經引用了『說』的文字來回應『不可說』的觀點）。引凈名等融通二途（引用《維摩詰經》等經典來融通『說』和『不說』兩種途徑）。初文明說無說體性相即（首先說明『說』和『不說』的本體和性質是相互融合的）。文字是色法色法即實相（文字是色法，色法就是實相）。實相既無別說即是無說（實相既然沒有特別的言說，那就是『無說』）。次引大經者（接下來引用《大般涅槃經》）。如來本無說逗物名多聞（如來本來沒有固定的說法，只是爲了適應不同的對象而說法，這叫做『多聞』）。多聞不離理無說即是說（『多聞』不離真理，所以『無說』就是『說』）。次引思益亦融二途故云常行（接下來引用《思益經》，也是爲了融通兩種途徑，所以說『常行』）。次引法華至見佛（接下來引用《法華經》，直到『見佛』）

【English Translation】 English version To see is to be bound. Being deluded by the three texts (three kinds of writings) and the meaning of the three texts, is called 'not seeing the binding'. Knowing the three without the three (understanding the principle of three texts and the absence of three texts), and harmonizing with the one ultimate (uniting with the one ultimate truth), is called 'seeing and attaining liberation'. Abandoning the ability to harmonize (forgetting the subject that can harmonize with the truth) and what is harmonized with (and the object of truth that is harmonized with), is called 'not seeing liberation'. Next, for those who doubt, establish difficulties to resolve doubts. First, in the difficulty, raise the 'unspeakable' to challenge people, in order to enlighten them. The principle is inherently unspeakable, why is it necessary to show the three (why is it necessary to use three texts to enlighten)? The so-called 'general' and 'specific' refer to: not distinguishing between large and small, but generally speaking of all dharmas, hence it is called 'general'. Quoting different statements such as 'birth after birth' and other four sentences is to address the differences in teachings, hence it is called 'specific'. Shariputra (Śāriputra, one of the ten great disciples of Shakyamuni Buddha, known for his wisdom) said to the heavenly woman that the 'storehouse is unspeakable'. Without speaking and without showing, the complete and perfect truth is unspeakable. Briefly citing the beginning, end, and two examples in the middle to understand. This is the meaning of 'general' and 'specific'. Both 'general' and 'specific' are unspeakable, why use three texts to show people? Starting from 'however', the following is the answer. Texts encompass two meanings (texts and the two meanings of 'general' and 'specific'), why only use 'unspeakable' to challenge 'speakable'? These three texts are 'speaking'. It is not allowed to cling to the texts, because the texts themselves are unspeakable, how can one stubbornly say that the three texts are 'speaking'? Therefore, it is generally rebuked that one only sees one side and does not see the other two. First, quoting the Great Sutra (Mahāparinirvāṇa Sūtra) is precisely using 'speakable' to respond to the previous difficulty. This universally explains 'speakable'. Next, quoting the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). Countless expedient means are 'greatly speakable'. Preaching for the five bhikshus (five monks) is 'slightly speakable'. This separately explains 'speakable'. Also citing the beginning, end, and two examples in the middle to understand. Next, quoting the twelve texts from the Great Sutra. The taste of milk is actually unspeakable to a person born blind, but it can also be shown with conch powder and the like. The principle of Suchness (Tathātā) is actually unspeakable, but it can also be explained with the four attributes of 'permanence' and so on. The three contemplations of cessation and insight are also like this. Total retention (Dhāraṇī) is the inconceivable conventional truth. This conventional truth is also not expressible in words. Although it is unspeakable, it is also expressed through the words of conventional truth. Thus, both the two truths are speakable. The true principle is unspeakable, yet it is enlightened through speaking, how much more so the conventional truth, how can it be said to be unspeakable? Therefore, speaking must rely on the two truths. Having quoted the texts of 'speaking' to respond to the view of 'unspeakable'. Quoting the Vimalakirti Sutra (Vimalakīrti-nirdesa Sūtra) and other scriptures to integrate the two paths. First, it explains that the nature of 'speaking' and 'unspeakable' are identical. Words are form, and form is reality. Since reality has no separate speaking, it is 'unspeakable'. Next, quoting the Great Sutra. The Tathagata originally has no fixed teachings, but speaks according to different objects, which is called 'much hearing'. 'Much hearing' is inseparable from the principle, so 'unspeakable' is 'speaking'. Next, quoting the Thinking of the Implication Sutra (Ghanavyūha Sūtra) is also to integrate the two paths, hence it is said 'constant practice'. Next, quoting the Lotus Sutra until 'seeing the Buddha'.

者。重明可說以翻前難。導謂示導。論語云。導謂為之正教也。次引大經空中雲雷等。明說之意莫非感應。前明因緣其義尚通。今重別以譬顯感應。第八云。譬如空中震雷起云。一切象牙上皆生華。無雷不生亦無名字。經合譬云。聞常住教則見佛性。故今結云。何時一向無說也。說者是應聞者是感。形聲二輪俱有感應。今為酬難故且云說。言象牙等者。疏有三解。一云。草名象牙。二云。是畜生象牙上生華文。三云。象牙之上生於草華。雖三不同莫不皆堪譬感應意。象牙與雷天懸地殊。尚因天雷而生於華。況聖說被物與機相稱而無益耶。虛空法身也。震雷說法也。起云現身也。象牙機緣也。生華益得也。謂有觀行等四益不同。次從若競至無聞者明說法意。有法譬合。初文法者。如上所引二途相資。無得偏競而生僻難。此明失由由執競也。次離說去示無說理。雖云無說須有所依。次大悲去正明說意。一以凡師大悲利物故說。二以眾生惑重根鈍須說。既不遇聖依凡準教。以大悲心遺著而說。次如月去舉譬也。真常性月隱煩惱山。煩惱非一故名為重。圓音教風息化歸寂。寂理無礙猶如太虛。四依弘教如動樹舉扇。故假三文示真常理。理不可示。大悲力熏使因文比知。知風識月。說文云。月者闕也。有盈有虧故名為闕。故可以

【現代漢語翻譯】者（指代上文討論的對象）。重明（再次闡明）可以用來說明之前的難題。導（引導）意味著指示引導。《論語》中說：『導，謂為之正教也（引導，就是爲了給予正確的教導）。』接下來引用《大般涅槃經》中關於空中雲雷等的描述，表明說法的意思無非是感應。前面說明因緣，其意義尚且可以理解。現在再次用比喻來彰顯感應。第八卷說：『譬如空中震雷起云，一切象牙上皆生華（比如空中響起雷聲，升起雲朵，所有的象牙上都會生出花）。無雷不生亦無名字（沒有雷聲就不會生花，也沒有名稱）。』經文用比喻來說明：『聞常住教則見佛性（聽聞常住之教，就能見到佛性）。』所以現在總結說：『何時一向無說也（什麼時候完全沒有說法呢）？』說法者是應，聽聞者是感。形（形態）和聲（聲音）二輪都有感應。現在爲了迴應難題，所以暫且說是『說』。說到象牙等，疏（註釋）中有三種解釋：一是說，草的名字叫象牙；二是說，是畜生象牙上生出花紋；三是說，象牙之上生長出草花。雖然三種說法不同，但都足以比喻感應的意義。象牙與雷聲，一個在地上，一個在天上，相差懸殊，尚且因為天雷而生出花。何況聖人的說法被眾生接受，與眾生的根機相稱，而沒有益處呢？虛空是法身，震雷是說法，起云是現身，象牙是機緣，生華是利益獲得。指的是有觀行等四種利益的不同。接下來從『若競至無聞者（如果爭辯到無人聽聞）』說明說法的意義。有法（道理）、譬（比喻）、合（總結）。第一段文字是法，如上面所引用的兩種途徑相互資助，不能偏執爭辯而產生偏頗的難題。這裡說明過失是因為執著于爭辯。接下來離開『說』，去顯示『無說』的道理。雖然說是『無說』，但必須有所依據。接下來從『大悲（大慈悲心）』開始，正是說明說法的意義。一是凡夫老師以大悲心利益眾生所以說法，二是眾生迷惑深重，根器遲鈍，需要說法。既然不能遇到聖人，就依據凡夫老師的標準來學習教義，以大悲心留下著作而說法。接下來『如月（如月亮）』是舉例說明。真常（真實恒常）的自性之月隱藏在煩惱山中。煩惱不是單一的，所以稱為『重（重重）』。圓音（圓滿的聲音）的教法之風平息，化歸寂靜。寂靜的道理沒有阻礙，就像太虛空一樣。四依（四種依靠）弘揚教法，就像搖動樹木，舉起扇子。所以藉助三種文字來顯示真常的道理。道理是無法直接顯示的，依靠大悲的力量熏習，使人通過文字來比擬認知。認知風，認識月亮。《說文解字》中說：『月者，闕也（月亮，是殘缺的）。』有盈有虧，所以稱為殘缺。所以可以

【English Translation】 The one (referring to the object discussed above). Re-elucidation can be used to explain the previous difficulties. Guidance means to instruct and guide. The Analects say: 'Guidance means to give correct teachings.' Next, quoting the description of clouds and thunder in the sky from the Mahāparinirvāṇa Sūtra, it shows that the meaning of preaching is nothing but interaction. The previous explanation of cause and condition is still understandable. Now, use a metaphor again to highlight the interaction. The eighth volume says: 'For example, when thunder rumbles and clouds rise in the sky, flowers will grow on all ivory (tusks).' 'No flowers will grow without thunder, and there is no name.' The sutra uses a metaphor to illustrate: 'Hearing the teaching of permanence, one sees the Buddha-nature.' So now it concludes: 'When is there absolutely no preaching?' The preacher is the response, and the listener is the feeling. Both the wheel of form and the wheel of sound have interaction. Now, in order to respond to the difficulty, let's temporarily say 'preaching'. Speaking of ivory, etc., there are three explanations in the commentary: one is that the name of the grass is ivory; the second is that flowers grow on the ivory of animals; and the third is that grass flowers grow on ivory. Although the three statements are different, they are all sufficient to metaphorize the meaning of interaction. Ivory and thunder, one on the ground and one in the sky, are vastly different, yet flowers grow because of thunder. How can the teachings of the saints be accepted by sentient beings, commensurate with their faculties, and have no benefit? Emptiness is the Dharmakaya (法身), thunder is preaching, rising clouds are manifestation, ivory is opportunity, and growing flowers is gaining benefits. It refers to the difference between the four benefits such as contemplation. Next, from 'If arguing to the point where no one listens' explains the meaning of preaching. There is Dharma (principle), metaphor, and synthesis. The first paragraph is Dharma, such as the two paths quoted above that help each other, and one cannot be biased and argue to create biased difficulties. This explains that the fault is due to clinging to argument. Next, leave 'speaking' to show the principle of 'non-speaking'. Although it is said to be 'non-speaking', there must be a basis. Next, starting from 'Great Compassion', it is precisely explaining the meaning of preaching. One is that ordinary teachers preach because of their great compassion to benefit sentient beings, and the second is that sentient beings are deeply confused and their faculties are dull, so they need to preach. Since one cannot meet a saint, one should follow the standards of ordinary teachers to learn the teachings, and leave writings with great compassion to preach. Next, 'Like the moon' is an example. The moon of true and constant nature is hidden in the mountain of afflictions. Afflictions are not singular, so they are called 'heavy'. The wind of the perfect sound of the teachings subsides and returns to stillness. The principle of stillness is unobstructed, like the great void. The four reliances promote the teachings, like shaking trees and raising fans. Therefore, three texts are used to show the principle of true constancy. The principle cannot be directly shown, but relying on the power of great compassion to influence, people can use words to compare and recognize. Recognize the wind and recognize the moon. Shuowen Jiezi says: 'The moon is deficient.' There is waxing and waning, so it is called deficient. So it can be

譬理有半有滿。廣雅云。鏡月扇月。次從今人下合也。滅后稟教故云今人。親承梵音以慧內照故云玄覽。今人意鈍非直玄照而知故云則難。假文助意文有所據。令意不惑故云則易。從若封文去。令破封情達文成觀。若執文生過則以文為境。文即法界何封之有。知文非文空觀也。達一切文假觀也。非文不文中觀也。能觀此文三智具足故云得一切解。次從為此下結通前難。三種通為實相之門。實相是一三文能達。故三即是達一之門。云何難言皆不可說。已略說緣起者。章安序竟即自結之。

○次今當下明正說開為十章。章者文藻也。詩云。彼都人士出言有章。今此大小無不成章。且從大段。故略開十。一一無非止觀故也。止觀大意乃至第十止觀旨歸。說者皆應以止觀消之。十是下明用十數意。言數方者。方猶法也如華嚴中凡諸法門以十為數。次明十章功能。始則標期在荼等者。始謂大意荼究竟義。故四十二字云。入諸法邊境處不可得故不終不生。過荼無字可說。大論五十三釋云。秦言畢。若聞荼字。即知諸法畢不可得。若更有者荼字枝流。是則大意已標宗極。標謂章首。期謂克終。何者。大意五略。初發大心期心大處。大處只是旨歸三德。三德即是究竟荼義。終謂旨歸。旨歸三德即是自他萬行所至。故云至極。善始

【現代漢語翻譯】現代漢語譯本：譬如道理有片面和圓滿之分。《廣雅》中說，鏡中之月和扇中之月就是如此。接下來是從『今人』（指佛滅度后才開始學習佛法的人）的角度來契合。因為他們是在佛滅度后才接受教導，所以稱為『今人』。而那些親身領受梵音，以智慧向內觀照的人，則稱為『玄覽』（深刻的理解）。『今人』的理解力遲鈍，不能直接通過深刻的觀照來了解，所以說『則難』。藉助文字來輔助理解，文字有所依據，使理解不產生迷惑，所以說『則易』。從『若封文去』開始，是爲了破除對文字的執著，從而通過文字達成觀照。如果執著于文字而產生過失，那就是以文字為境界。文字即是法界，哪裡還有什麼可以封閉的呢？知道文字不是文字，這是空觀。通達一切文字，這是假觀。既不執著于文字，也不脫離文字，這是中觀。能夠這樣觀照文字，就具備了三種智慧，所以說『得一切解』。接下來從『為此下』開始，總結並貫通前面的難點。三種觀照是通往實相之門。實相是唯一的，三種觀照能夠通達它，所以三種觀照就是通達唯一的門徑。怎麼能說難以言說呢？已經簡略地說明了緣起。章安的序言到此結束，並以此作結。接下來從『次今當下』開始，闡明正式的說法，分為十章。章，指的是文采。正如《詩經》所說：『彼都人士，出言有章。』現在這裡的大小內容，沒有哪一個不是成章的。且從大的段落來說，所以簡略地分為十章。每一章都無非是止觀的內容。從止觀的大意，一直到第十章的止觀旨歸，講述者都應該用止觀來理解它。『十』是下面要闡明使用十個數目的意義。『數方』，『方』就像是『法』，例如《華嚴經》中，所有的法門都以十為數。接下來闡明十章的功能。開始時就標明了期限，在於『荼』等字。開始指的是大意，『荼』是究竟的意義。所以四十二個字說：『入諸法邊境處不可得故不終不生。』超過『荼』字就沒有什麼可以說的了。《大智度論》第五十三釋義說：『秦言畢。』如果聽到『荼』字，就知道諸法最終是不可得的。如果還有什麼，那就是『荼』字的枝流。這就是說，大意已經標明了宗極。『標』指的是章節的開頭，『期』指的是最終的目標。為什麼這麼說呢？大意有五個要點。最初是發大心，期望心在大處。大處就是旨歸的三德。三德就是究竟的『荼』義。『終』指的是旨歸。旨歸的三德，就是自身和他人的所有行為所要達到的目標。所以說『至極』。善始

【English Translation】 English version: The principle can be partial or complete. Guangya says, 'The moon in the mirror and the moon on the fan.' Next, it aligns with the 'present people' (those who learn the Dharma after the Buddha's Parinirvana). Because they receive teachings after the Buddha's passing, they are called 'present people.' Those who personally receive the Brahma sound and illuminate internally with wisdom are called 'mysterious contemplation' (玄覽, profound understanding). 'Present people' have dull understanding and cannot directly understand through profound contemplation, so it is said to be 'difficult' (則難). Using texts to assist understanding, with the texts providing a basis, prevents confusion in understanding, so it is said to be 'easy' (則易). Starting from 'If you seal the text away' (若封文去), it aims to break the attachment to the text, thereby achieving contemplation through the text. If one clings to the text and generates faults, then the text becomes the object. The text is the Dharmadhatu, so what is there to seal? Knowing that the text is not the text is the emptiness contemplation. Comprehending all texts is the provisional contemplation. Neither clinging to nor departing from the text is the middle contemplation. Being able to contemplate the text in this way, one possesses the three wisdoms, so it is said to 'obtain all understanding' (得一切解). Next, starting from 'For this reason' (為此下), it summarizes and connects the preceding difficulties. The three contemplations are the gateway to the reality mark (實相, true nature of reality). The reality mark is one, and the three contemplations can penetrate it, so the three contemplations are the gateway to penetrating the one. How can it be said to be difficult to express? The arising of conditions has already been briefly explained. Zhang'an's preface ends here, and concludes with this. Next, starting from 'Now, below' (次今當下), it elucidates the formal explanation, dividing it into ten chapters. 'Chapter' (章) refers to literary elegance. As the Book of Poetry says, 'The people of that city, their words have chapters.' Now, the content here, whether large or small, is all in chapters. And from the large paragraphs, so briefly divided into ten chapters. Each chapter is nothing other than the content of cessation and contemplation (止觀, Śamatha-Vipassanā). From the general idea of cessation and contemplation to the ultimate goal of cessation and contemplation in the tenth chapter, the speaker should understand it with cessation and contemplation. 'Ten' is to explain the meaning of using the number ten below. 'Number method' (數方), 'method' (方) is like 'Dharma' (法), for example, in the Avatamsaka Sutra, all Dharma gates use ten as the number. Next, it elucidates the function of the ten chapters. At the beginning, it marks the deadline, in the words '荼' (tu) and so on. The beginning refers to the general idea, '荼' is the ultimate meaning. So the forty-two letters say, 'Entering the boundary of all dharmas, the place cannot be obtained, therefore there is no end and no birth.' Beyond the word '荼', there is nothing to say. The fifty-third explanation of the Mahaprajnaparamita Sastra says, 'In Qin language, it means finished.' If you hear the word '荼', you know that all dharmas are ultimately unobtainable. If there is anything else, it is the branches of the word '荼'. This means that the general idea has marked the ultimate principle. 'Mark' (標) refers to the beginning of the chapter, 'deadline' (期) refers to the ultimate goal. Why is that? The general idea has five key points. The first is to generate great aspiration, hoping that the mind is in a great place. The great place is the three virtues of the ultimate goal. The three virtues are the ultimate meaning of '荼'. 'End' (終) refers to the ultimate goal. The three virtues of the ultimate goal are the goal that one's own and others' actions should reach. So it is said to be 'utmost'. A good beginning

等者令亦善也。始謂大意終謂旨歸。自他始終修證妙法。無不在此十章之內。乃至七善咸在其中。生起中初釋生起義。生起者何只是次第。次至理下明通別。理本無生亦無宰主。以有自他因果事故。故名因緣。釋有通別。通者章章皆具生起二義。別者。生在前章謂能生於后。起在後章謂后從前起。緣由等者釋二異名。生起亦名緣由趣次。謂前章為后章緣由。后章為前章趣次。此從別也。若從通者章章無非緣由趣次。與生起義同故云亦復如是。故婆沙問。生起何別。答。二義同是有為法故無有差別。若作別者。生是因義起是果義。如從因生果果復為因而生後果。故此大意雖最居首。亦由不了無明為因。生今了知故云開覺。始自發心終至大處意在開覺。應知婆沙與今通異。所謂下明生起相。由於大意識止觀名。既開覺已不復求于偏小涅槃。名不流動。不復更為三惑所染。名為大凈。不動名止大凈名觀。此名通於自他因果。是故不即判其淺深。名為能詮體為所詮。由此名故知有所詮。故名為得非謂證得。體即攝法者。體謂實相實能兼權。是故權實攝一切法。所攝權實不出偏圓。故以偏圓判于權實。余文可知。雖生起十章文且在於依解起行。故后三章略而不釋(云云)。次只為下結生起意。此以十章而生起者。只為不達真無生

起。是故說於十章生起。旨歸雖是無生無起。亦由生起至無生起。故無生起從九章生。故前文云通是生起。若契理已無復十章。旨歸尚亡況復前九。故云心行處滅等。又非但由有生起得無生起。亦由無生得有于生。如契秘藏遍應法界。次分別者。始從真俗終至橫豎。略以十門分別十章。初云十章功德等者。明分別意。若無十門分別十章。恐人不知十章豐富。如囊中寶等者。譬分別意也。十意義富如囊有寶。諸門分別如探示人。大論六十五云。若不取相以無著心說有九種。令他讀持能正憶念。一者照了。不知令知故。二者開出。如開寶藏隨意取用。三者指示。如視不明指示好醜。小乘眼智不明指示道及非道。四者分別。謂世出世。五者顯現。或時毀善以助不善。貴令眾生得開解故。六者說法。說佛意趣。七者解釋。如囊有寶系口人則不知。應為解佛經囊釋其道理。八者析重令輕。種種譬喻令易解故。九者淺易。如水難度派令易度。般若水深能令淺易。今文雖引探囊一文。意盡含于余之八義。說者應須且釋八意。次正釋分別。初從今十章去徴列。次從初八章去答釋。釋中雲即俗而真等者。應云初七及以第九。從多逐便故云初八。八非真證故名為俗。即此俗體性本是真。故云即俗而真。所感果報是界外俗。俗由真證證體起用

用即是俗。故云即真而俗。觀是聖法依法入觀。故云聖默。義通住前一切凡夫。正觀一分是定等者。或云止觀于義實通。然與列章名目不便。前列章云正修止觀。今略修止但云正觀。正修不出止觀二法。有止屬定有觀屬慧。慧兼余章。余章之中若約解邊非無止義。並屬於解。解即觀收。果報在當故屬解攝。果報屬果者。文闕起教亦在果收。大意至起教是目者。亦隨語便。準理應云初五章及起教是目。目譬于解。前之五章即自行目。起教一章令他生目。方便至果報是足者。足譬於行。方便正觀有功用行。果報位在初住已上。無功用行。自然作意雖少不同同屬於行。若準第五卷初云前六重是解。是則方便亦屬解收。今以方便得為行始且判屬行。大意至正觀是共等者。位雖在凡義通深淺故名為共。以從初住至等覺來猶名正觀。從勝立名。名為果報及起教等。是故此二不共下凡唯在聖位故名不共。言通別者。通謂通於因果自他。別謂別在八章相別。言橫豎者。體相一章正辨深淺故名為豎。餘八望體一往為橫。當位委論不無同異。唯有釋名一向是橫。余兼橫豎。如大意一一往則橫。若以發心望于果報。豈非豎耶。攝法六門門門相望此則是橫。當門自論門門皆豎。偏圓五門門門相望。可得是橫。當門仍豎。方便五科。科科相望。亦

【現代漢語翻譯】用即是俗（相對於真而言）。所以說即真而俗。觀是聖法，依法入觀。所以說聖默。義理上通於安住於此之前的一切凡夫。正觀的一部分是定等。或者說止觀在義理上確實相通。然而與前面章節的名稱不便對應。前面章節說正修止觀。現在略修止，只說正觀。正修不超出止觀二法。有止屬於定，有觀屬於慧。慧兼顧其他章節。其他章節中，如果從理解的角度來說，並非沒有止的含義。都屬於理解。理解即觀所包含。果報在未來，所以屬於理解所包含。果報屬於果，文中缺少起教，也包含在果中。大意到起教是綱目，也是隨語方便。按照道理應該說前五章和起教是綱目。綱目譬如理解。前面的五章是自行之綱目。起教一章使他人生起綱目。方便到果報是足，足譬如行。方便正觀是有功用之行。果報位在初住以上，是無功用之行。自然作意雖然稍微不同，但同屬於行。如果按照第五卷開頭所說，前六重是解，那麼方便也屬於解所包含。現在因為方便可以作為行的開始，所以暫且判為屬於行。大意到正觀是共同的等等，位雖然在凡夫，但義理上通於深淺，所以名為共同。因為從初住到等覺都還名為正觀。這是從殊勝的角度立名。名為果報及起教等等。因此這兩者不與下凡共同，只在聖位，所以名不共同。說到通別，通是指通於因果自他。別是指區別於八章的相互區別。說到橫豎，體相一章正是辨別深淺，所以名為豎。其餘八章相對於體相來說，大體上是橫。當位詳細論述，並非沒有相同和不同。只有釋名一向是橫。其餘兼有橫豎。比如大意，大體上是橫。如果以發心來看果報，難道不是豎嗎？攝法六門，門門相互比較，這則是橫。當門自身來論，門門都是豎。偏圓五門，門門相互比較，可以認為是橫。當門仍然是豎。方便五科，科科相互比較，也是如此。 English version: 'Using' is the mundane (relative to the truth). Therefore, it is said to be 'true yet mundane'. 'Contemplation' is a sacred Dharma, entering contemplation according to the Dharma. Therefore, it is called 'sacred silence'. Its meaning extends to all ordinary beings who abide before this. A portion of 'right contemplation' is 'samadhi' and so on. Or it can be said that 'cessation and contemplation' are indeed interconnected in meaning. However, it is inconvenient with the names of the preceding chapters. The preceding chapters say 'rightly cultivate cessation and contemplation'. Now, slightly cultivating cessation, it only says 'right contemplation'. 'Right cultivation' does not go beyond the two Dharmas of cessation and contemplation. 'Cessation' belongs to 'samadhi', and 'contemplation' belongs to 'wisdom'. 'Wisdom' encompasses the remaining chapters. Among the remaining chapters, if viewed from the perspective of understanding, it is not without the meaning of 'cessation'. All belong to understanding. 'Understanding' is encompassed by 'contemplation'. 'Karmic retribution' is in the future, so it belongs to what is encompassed by 'understanding'. 'Karmic retribution' belongs to the 'fruit'. The text lacks 'arising teaching', which is also included in the 'fruit'. 'The general meaning' to 'arising teaching' is the outline, which is also convenient according to the language. According to reason, it should be said that the first five chapters and 'arising teaching' are the outline. The outline is like understanding. The preceding five chapters are the outline of self-cultivation. The chapter on 'arising teaching' causes others to generate the outline. 'Expedient means' to 'karmic retribution' are the feet, which are like practice. 'Expedient means' and 'right contemplation' are practices with effort. The position of 'karmic retribution' is above the initial dwelling, which is practice without effort. 'Natural intention', although slightly different, belongs to practice. If according to the beginning of the fifth volume, the preceding six levels are understanding, then 'expedient means' also belongs to what is encompassed by understanding. Now, because 'expedient means' can be regarded as the beginning of practice, it is temporarily judged to belong to practice. 'The general meaning' to 'right contemplation' is common, etc. Although the position is in ordinary beings, its meaning extends to the profound and shallow, so it is called common. Because from the initial dwelling to equal enlightenment, it is still called 'right contemplation'. This is establishing a name from the perspective of excellence. It is named 'karmic retribution' and 'arising teaching', etc. Therefore, these two are not common to lower ordinary beings, only in the sacred position, so they are called uncommon. Speaking of 'general' and 'specific', 'general' refers to being general to cause and effect, self and others. 'Specific' refers to being distinct in the mutual distinction of the eight chapters. Speaking of 'horizontal' and 'vertical', the chapter on 'essence and characteristics' precisely distinguishes the profound and shallow, so it is called vertical. The remaining eight chapters, relative to the essence, are generally horizontal. Detailed discussion in the current position is not without similarities and differences. Only the explanation of names is always horizontal. The rest combine horizontal and vertical. For example, the general meaning is generally horizontal. If looking at karmic retribution from the perspective of generating the aspiration, is it not vertical? The six doors of encompassing the Dharma, comparing door to door, this is horizontal. Discussing each door itself, each door is vertical. The five doors of partial and complete, comparing door to door, can be considered horizontal. The door is still vertical. The five sections of expedient means, comparing section to section, are also like this.

【English Translation】 'Using' is the mundane (samsara). Therefore, it is said to be 'true yet mundane'. 'Contemplation' (vipassana) is a sacred Dharma, entering contemplation according to the Dharma. Therefore, it is called 'sacred silence'. Its meaning extends to all ordinary beings who abide before this. A portion of 'right contemplation' is 'samadhi' (concentration) and so on. Or it can be said that 'cessation' (samatha) and 'contemplation' (vipassana) are indeed interconnected in meaning. However, it is inconvenient with the names of the preceding chapters. The preceding chapters say 'rightly cultivate cessation and contemplation'. Now, slightly cultivating cessation, it only says 'right contemplation'. 'Right cultivation' does not go beyond the two Dharmas of cessation and contemplation. 'Cessation' belongs to 'samadhi', and 'contemplation' belongs to 'wisdom' (prajna). 'Wisdom' encompasses the remaining chapters. Among the remaining chapters, if viewed from the perspective of understanding, it is not without the meaning of 'cessation'. All belong to understanding. 'Understanding' is encompassed by 'contemplation'. 'Karmic retribution' (vipaka) is in the future, so it belongs to what is encompassed by 'understanding'. 'Karmic retribution' belongs to the 'fruit'. The text lacks 'arising teaching', which is also included in the 'fruit'. 'The general meaning' to 'arising teaching' is the outline, which is also convenient according to the language. According to reason, it should be said that the first five chapters and 'arising teaching' are the outline. The outline is like understanding. The preceding five chapters are the outline of self-cultivation. The chapter on 'arising teaching' causes others to generate the outline. 'Expedient means' (upaya) to 'karmic retribution' are the feet, which are like practice. 'Expedient means' and 'right contemplation' are practices with effort. The position of 'karmic retribution' is above the initial dwelling, which is practice without effort. 'Natural intention', although slightly different, belongs to practice. If according to the beginning of the fifth volume, the preceding six levels are understanding, then 'expedient means' also belongs to what is encompassed by understanding. Now, because 'expedient means' can be regarded as the beginning of practice, it is temporarily judged to belong to practice. 'The general meaning' to 'right contemplation' is common, etc. Although the position is in ordinary beings, its meaning extends to the profound and shallow, so it is called common. Because from the initial dwelling to equal enlightenment, it is still called 'right contemplation'. This is establishing a name from the perspective of excellence. It is named 'karmic retribution' and 'arising teaching', etc. Therefore, these two are not common to lower ordinary beings, only in the sacred position, so they are called uncommon. Speaking of 'general' and 'specific', 'general' refers to being general to cause and effect, self and others. 'Specific' refers to being distinct in the mutual distinction of the eight chapters. Speaking of 'horizontal' and 'vertical', the chapter on 'essence and characteristics' precisely distinguishes the profound and shallow, so it is called vertical. The remaining eight chapters, relative to the essence, are generally horizontal. Detailed discussion in the current position is not without similarities and differences. Only the explanation of names is always horizontal. The rest combine horizontal and vertical. For example, the general meaning is generally horizontal. If looking at karmic retribution from the perspective of generating the aspiration, is it not vertical? The six doors of encompassing the Dharma, comparing door to door, this is horizontal. Discussing each door itself, each door is vertical. The five doors of partial and complete, comparing door to door, can be considered horizontal. The door is still vertical. The five sections of expedient means, comparing section to section, are also like this.

得名豎。當科仍橫。如先具緣次方訶欲。欲入正觀方須棄蓋。蓋去進道隨患而調。雖具四科必須五法。約此次第故名為豎。一一五中如衣望食以色望聲並無深淺。余科亦然故不名豎。正觀一往雖名為橫。始從五品終至六根。通屬正觀義當於豎。果報當位此即是橫。始自初住終至等覺。此則是豎。起教一章遍施教網隨緣益他此則名橫。經歷五味過現入當亦名為豎。次料簡者。初問中言略指等者。若以此文是大師料簡。不應將啇略。以為略指。以此啇略屬章安序。以對大師章初大意為料簡者。義甚不便。況啇略中文無不定。故彼文云。略述佛經粗彰圓意。次引無量義以明漸次。明漸次竟即云今置漸論頓。與下答文云別則略指三門義復不便。今謂文中雖無私謂之言。此是章安私料簡也。即指辨差略釋三門以為此問。雖在序中義兼于正。故第一本未有序文。亦于文初列三止觀。及大意中諸文多以三止觀結。第二本初所以列者。即是先序師資所傳。章安著序合著序中。故料簡中相對為問。故問三略與此大意同異云何。答有通別。通則略名與大意一。如分別中雲。大意略餘八廣。別則不爾。略則三種止觀不同。大意唯明圓頓止觀。三中之一故云一頓。勿謂三外別立一也。若別立者則有多妨。一者成天臺不稟南嶽。二者大意與八章成

【現代漢語翻譯】現代漢語譯本得名豎（ded ming shu）。當科仍橫（dang ke reng heng）。如先具緣次方訶欲（ru xian ju yuan ci fang he yu）。欲入正觀方須棄蓋（yu ru zheng guan fang xu qi gai）。蓋去進道隨患而調（gai qu jin dao sui huan er tiao）。雖具四科必須五法（sui ju si ke bi xu wu fa）。約此次第故名為豎（yue ci ci di gu ming wei shu）。一一五中如衣望食以色望聲並無深淺（yi yi wu zhong ru yi wang shi yi se wang sheng bing wu shen qian）。余科亦然故不名豎（yu ke yi ran gu bu ming shu）。正觀一往雖名為橫（zheng guan yi wang sui ming wei heng）。始從五品終至六根（shi cong wu pin zhong zhi liu gen）。通屬正觀義當於豎（tong shu zheng guan yi dang yu shu）。果報當位此即是橫（guo bao dang wei ci ji shi heng）。始自初住終至等覺（shi zi chu zhu zhong zhi deng jue）。此則是豎（ci ze shi shu）。起教一章遍施教網隨緣益他此則名橫（qi jiao yi zhang bian shi jiao wang sui yuan yi ta ci ze ming heng）。經歷五味過現入當亦名為豎（jing li wu wei guo xian ru dang yi ming wei shu）。次料簡者（ci liao jian zhe）。初問中言略指等者（chu wen zhong yan lue zhi deng zhe）。若以此文是大師料簡（ruo yi ci wen shi da shi liao jian）。不應將啇略（bu ying jiang shang lue）。以為略指（yi wei lue zhi）。以此啇略屬章安序（yi ci shang lue shu zhang an xu）。以對大師章初大意為料簡者（yi dui da shi zhang chu da yi wei liao jian zhe）。義甚不便（yi shen bu bian）。況啇略中文無不定（kuang shang lue zhong wen wu bu ding）。故彼文云（gu bi wen yun）。略述佛經粗彰圓意（lue shu fo jing cu zhang yuan yi）。次引無量義以明漸次（ci yin wu liang yi yi ming jian ci）。明漸次竟即云今置漸論頓（ming jian ci jing ji yun jin zhi jian lun dun）。與下答文云別則略指三門義復不便（yu xia da wen yun bie ze lue zhi san men yi fu bu bian）。今謂文中雖無私謂之言（jin wei wen zhong sui wu si wei zhi yan）。此是章安私料簡也（ci shi zhang an si liao jian ye）。即指辨差略釋三門以為此問（ji zhi bian cha lue shi san men yi wei ci wen）。雖在序中義兼于正（sui zai xu zhong yi jian yu zheng）。故第一本未有序文（gu di yi ben wei you xu wen）。亦于文初列三止觀（yi yu wen chu lie san zhi guan）。及大意中諸文多以三止觀結（ji da yi zhong zhu wen duo yi san zhi guan jie）。第二本初所以列者（di er ben chu suo yi lie zhe）。即是先序師資所傳（ji shi xian xu shi zi suo chuan）。章安著序合著序中（zhang an zhe xu he zhe xu zhong）。故料簡中相對為問（gu liao jian zhong xiang dui wei wen）。故問三略與此大意同異云何（gu wen san lue yu ci da yi tong yi yun he）。答有通別（da you tong bie）。通則略名與大意一（tong ze lue ming yu da yi yi）。如分別中雲（ru fen bie zhong yun）。大意略餘八廣（da yi lue yu ba guang）。別則不爾（bie ze bu er）。略則三種止觀不同（lue ze san zhong zhi guan bu tong）。大意唯明圓頓止觀（da yi wei ming yuan dun zhi guan）。三中之一故云一頓（san zhong zhi yi gu yun yi dun）。勿謂三外別立一也（wu wei san wai bie li yi ye）。若別立者則有多妨（ruo bie li zhe ze you duo fang）。一者成天臺不稟南嶽（yi zhe cheng tian tai bu bing nan yue）。二者大意與八章成（er zhe da yi yu ba zhang cheng） English version It is named 'Vertical' (Shu). The categories remain 'Horizontal' (Heng). If one first possesses the conditions, then one can subdue desires. To enter correct contemplation, one must abandon the 'Coverings' (Gai). With the 'Coverings' removed, progress on the path is adjusted according to the affliction. Although possessing the four categories, one must have the five methods. According to this order, it is called 'Vertical'. In each of the five, such as desiring food like desiring clothing, or desiring sound like desiring color, there is no depth or shallowness. The other categories are also like this, so they are not called 'Vertical'. Although 'Correct Contemplation' (Zheng Guan) is generally called 'Horizontal', it begins from the 'Five Grades' (Wu Pin) and ends at the 'Six Roots' (Liu Gen). Since it all belongs to 'Correct Contemplation', its meaning should be 'Vertical'. The retribution of karma corresponds to the position, this is 'Horizontal'. Starting from the 'Initial Abode' (Chu Zhu) and ending at 'Equal Enlightenment' (Deng Jue), this is 'Vertical'. The chapter on 'Initiating Teachings' (Qi Jiao), universally applying the net of teachings to benefit others according to conditions, this is called 'Horizontal'. Experiencing the 'Five Flavors' (Wu Wei), passing through the past, present, and entering the future, is also called 'Vertical'. Next is the 'Analysis and Differentiation' (Liao Jian). The initial question mentions 'briefly indicating' (lue zhi) and so on. If this text is the 'Analysis and Differentiation' of the Great Master, it should not take 'summarizing' (shang lue) as 'briefly indicating'. Because this 'summarizing' belongs to the preface of Zhang An. Taking the Great Master's initial intention of the chapter as 'Analysis and Differentiation' is very inconvenient. Moreover, there is nothing uncertain in the text of 'summarizing'. Therefore, that text says, 'Briefly describing the Buddhist scriptures, roughly revealing the perfect meaning.' Next, it cites the 'Infinite Meaning Sutra' (Wu Liang Yi) to clarify the gradual sequence. After clarifying the gradual sequence, it immediately says, 'Now setting aside the gradual discussion, [we discuss] the sudden.' And the following answer says, 'Separately, briefly indicating the three gates' meaning is also inconvenient. Now, although there are no words of personal opinion in the text, this is Zhang An's personal 'Analysis and Differentiation'. It points to 'Differentiating Differences' (Bian Cha) and briefly explaining the 'Three Gates' (San Men) as this question. Although it is in the preface, its meaning also encompasses the main text. Therefore, the first version does not have a preface. Also, at the beginning of the text, it lists the 'Three Kinds of Cessation and Contemplation' (San Zhi Guan), and many texts in the 'General Meaning' (Da Yi) conclude with the 'Three Kinds of Cessation and Contemplation'. The reason why the second version lists it at the beginning is to first preface what the teacher and disciple transmitted. Zhang An wrote the preface and should include it in the preface. Therefore, in the 'Analysis and Differentiation', they are asked in relation to each other. Therefore, it asks, 'How are the three summaries the same or different from this general meaning?' The answer is that there is a general and a specific aspect. Generally, the brief name is the same as the general meaning. As it says in the 'Differentiation', 'The general meaning is brief, and the remaining eight are extensive.' Specifically, it is not so. Briefly, the three kinds of cessation and contemplation are different. The general meaning only clarifies the perfect and sudden cessation and contemplation. It is one of the three, so it is called 'one sudden'. Do not think that there is a separate 'one' established outside of the three. If a separate one is established, there will be many obstacles. First, it would mean that the Tiantai school does not inherit from Nan Yue. Second, the general meaning and the eight chapters become

【English Translation】 English version It is named 'Vertical' (Shu). The categories remain 'Horizontal' (Heng). If one first possesses the conditions, then one can subdue desires. To enter correct contemplation, one must abandon the 'Coverings' (Gai). With the 'Coverings' removed, progress on the path is adjusted according to the affliction. Although possessing the four categories, one must have the five methods. According to this order, it is called 'Vertical'. In each of the five, such as desiring food like desiring clothing, or desiring sound like desiring color, there is no depth or shallowness. The other categories are also like this, so they are not called 'Vertical'. Although 'Correct Contemplation' (Zheng Guan) is generally called 'Horizontal', it begins from the 'Five Grades' (Wu Pin) and ends at the 'Six Roots' (Liu Gen). Since it all belongs to 'Correct Contemplation', its meaning should be 'Vertical'. The retribution of karma corresponds to the position, this is 'Horizontal'. Starting from the 'Initial Abode' (Chu Zhu) and ending at 'Equal Enlightenment' (Deng Jue), this is 'Vertical'. The chapter on 'Initiating Teachings' (Qi Jiao), universally applying the net of teachings to benefit others according to conditions, this is called 'Horizontal'. Experiencing the 'Five Flavors' (Wu Wei), passing through the past, present, and entering the future, is also called 'Vertical'. Next is the 'Analysis and Differentiation' (Liao Jian). The initial question mentions 'briefly indicating' (lue zhi) and so on. If this text is the 'Analysis and Differentiation' of the Great Master, it should not take 'summarizing' (shang lue) as 'briefly indicating'. Because this 'summarizing' belongs to the preface of Zhang An. Taking the Great Master's initial intention of the chapter as 'Analysis and Differentiation' is very inconvenient. Moreover, there is nothing uncertain in the text of 'summarizing'. Therefore, that text says, 'Briefly describing the Buddhist scriptures, roughly revealing the perfect meaning.' Next, it cites the 'Infinite Meaning Sutra' (Wu Liang Yi) to clarify the gradual sequence. After clarifying the gradual sequence, it immediately says, 'Now setting aside the gradual discussion, [we discuss] the sudden.' And the following answer says, 'Separately, briefly indicating the three gates' meaning is also inconvenient. Now, although there are no words of personal opinion in the text, this is Zhang An's personal 'Analysis and Differentiation'. It points to 'Differentiating Differences' (Bian Cha) and briefly explaining the 'Three Gates' (San Men) as this question. Although it is in the preface, its meaning also encompasses the main text. Therefore, the first version does not have a preface. Also, at the beginning of the text, it lists the 'Three Kinds of Cessation and Contemplation' (San Zhi Guan), and many texts in the 'General Meaning' (Da Yi) conclude with the 'Three Kinds of Cessation and Contemplation'. The reason why the second version lists it at the beginning is to first preface what the teacher and disciple transmitted. Zhang An wrote the preface and should include it in the preface. Therefore, in the 'Analysis and Differentiation', they are asked in relation to each other. Therefore, it asks, 'How are the three summaries the same or different from this general meaning?' The answer is that there is a general and a specific aspect. Generally, the brief name is the same as the general meaning. As it says in the 'Differentiation', 'The general meaning is brief, and the remaining eight are extensive.' Specifically, it is not so. Briefly, the three kinds of cessation and contemplation are different. The general meaning only clarifies the perfect and sudden cessation and contemplation. It is one of the three, so it is called 'one sudden'. Do not think that there is a separate 'one' established outside of the three. If a separate one is established, there will be many obstacles. First, it would mean that the Tiantai school does not inherit from Nan Yue. Second, the general meaning and the eight chapters become

別。大意望八但有廣略不應別故。三者當文自相違妨。四諦四弘十種發心只約四教。如何三外別立一耶。若大意一頓于余章。何故釋名得有絕待圓伊三德。顯體之中不次第教眼智境界不思議得。偏圓五章章章立頓。二十五法法法圓解。正觀十境俱不思議。無緣慈悲安心法性。不次第破一心通塞。無作道品正助合行。離愛無著位登初住。如此等文悉皆明頓。如何卻謂以為漸耶。若云大意唯一頓者。如何文內復明四教。具如四弘文后料簡。次下諸問並是大師料簡所傳。初問中雲約教論顯等者。以三觀名與八教中三教名同。藏等四教在漸中攝。除藏等四唯頓等四。是故但以密教對難餘三三觀之教既是顯教。顯密俱教俱可修觀。亦應約秘修密觀耶。是故讀者至此。應知頓等三觀與八教中頓等三異。以彼八教但在乳等四時教故。今此三文俱緣圓理。答意分二今不論密。次問者。分顯密異許如向辨。故云分門可爾。任我所問須論密觀為得不耶。次答中先立二門謂得不得。次從教是下正答。初正約化主論得不得。密屬聖人聖能雙益。今論凡師故闕於密。故修觀者無密益義。故云聽者因何作觀。次或得下義立於得。位雖在凡凡師多種。五品已下猶名不得。六根凈位雖無三輪口密之益。能傳妙音遍大千界。不同佛化故云能傳。稟教之人仍

無密益。次從若修觀者去。約所化者論得不得。先明不得故云發所修顯。顯謂頓等三止觀也。稟教之人不合修密故云不發不修者。況復密教所詮同顯。則無別立修密觀義。故云不修。次發宿習去。約所化者義立於得。如修生滅而發無作。顯露不定似密不定。義立密觀故云得論。問初淺后深是漸者。通總而論。善惡乃至達常住來通得名漸。答是不定者。理深事淺約四悉說。亦可約漸展轉相望互為深淺。問小乘亦是等者。重難前答。小乘亦是如來初說。何意言非。此中有兩重難意。一難大小俱是佛說。何故獨云三是小非。二難小乘為大之漸。三既云是小何獨非。答意者。小有二義。若約教道猶為大隔。是故云非。法在漸初人元知大。從微至著尚攝人天。約斥奪說以小為非。據未開權不知實者。是故漸中乃至毫善咸屬於大。故得名為從微至著。問示三文者等者。問示處中許示三文。此三文者為是何等。先雙定之。色為是門色為非門。若是門者下雙難也。先難是門。門名能通實相成所。何名為門。若非門者下次難非門。色名中道道名能通。能通即門何名非門。次答中意者。文是色法色亦實相。文若是門。門為法界。法界即實。故云並是。從眾生多顛倒去。釋門所以。以文為色作能通門者。但為眾生迷於實理故名文為門。于文見

理文即實相。有何能所。是故卻照文之與門無非三諦。文即俗諦非文即真。雙非即是第一義諦。觀門為三例亦可見。如是觀時文門豈別。俱名能通並是所至。言顛倒者。顛即頂也。頂墜于下故名顛倒。廣雅云。顛倒也。論語注云。顛沛僵仆也。次解釋中言囊括等者。囊者袋也。故字統云。有底曰囊。無底曰橐使風具也。非今文意。括者結也。塞也。關閉也。囊有括結收於一囊。章有大意攬於始末。釋名為始旨歸為末。故知大意如囊有括盛持結束十章之法。冠戴初後者。冠首飾也。平聲呼之。周禮云。在首曰冠。亦可去聲謂冠于首。故知大意冠十章首。冠初如冠冠于身。戴后如身戴于冠。大意有發心故冠初。大意有旨歸故戴后。既通初后故云意緩。有人云。冠象于天戴象于地。此大意章亦如天地覆載其間。若作此釋應改為載字。今從前釋故不須改。撮下九廣以為五略。示九章旨故云大意。又九章皆大略述彼意故云大意。故此五略皆大為名。前是共釋。次是別釋。若共若別悉可以喻囊括故也。生起中雲云何至下化者。五章雖復發心居初。亦緣眾生而為誓境。凡小昏倒不自覺知。菩薩勸舍故云令悟。云何至三昧者。雖復期心五百由旬。望寶所路不肯進趣。是故勸行四種三昧。云何至其心者。發心不唯求實報果無明分盡。此果

自獲。以發心之人情多昧旨。故說果報而慰悅之。為令初心聞而策進。故大經第二純陀難文殊作貧女譬云。譬如貧女無有居家救護之者加復病苦飢渴所逼。遊行乞丐止他客舍寄生一子。是客舍主驅逐令去。多為蚊虻蜂螫毒蟲之所唼食。經游恒河抱兒而度。於是母子遂共俱沒。如是女人慈念功德。命終之後生於梵天。雖不求梵天梵天自應。章安釋云。如譬無緣慈。生子譬圓解。論其始終應具六慈。生天即分真究竟慈也。章安通以慈等對之。若準彼大經意一一細合者。無功德法財故名為貧。理慈柔和故名為女。未契實理名無居家。未有萬行名無救護。具足八苦故云病苦。又無定慧名飢渴所逼。五塵求解。名遊行乞丐方便解起名寄止他舍。因發圓解名為寄生。權不受實名為令去。猶具見思名蚊虻等。涉歷二死名游恒河。不捨圓解名抱兒而度。真解生時似解先謝名為俱沒。承本解力名慈功德。真證開發名生梵天。言妙報者。通途始從初住已去乃至等覺。今文且指初住。亦有眾生不聞初住妙報功德。謂唐喪其功故說妙報而慰悅之。云何裂大網至出籠者。破謂裂破。既感果報設教利人破他疑網雖本為開眾生智眼實機未顯。如法華前眾生於教權實空有事理互迷。若為判已開權顯實使權實不濫。令識教本意。破執教疑網達一理無外。了

【現代漢語翻譯】現代漢語譯本：自獲。因為發心之人常常迷惑宗旨，所以說果報來安慰他們，爲了讓初發心的人聽了之後能夠奮發前進。所以《大般涅槃經》第二卷中，純陀問文殊菩薩時，文殊菩薩作了一個貧女的比喻說：『譬如一個貧窮的女子，沒有家，沒有人救護，又加上病苦和飢渴的逼迫，乞討為生，暫住在別人的客舍里，生了一個兒子。客舍的主人驅逐她離開，她又多受蚊虻、蜂、蝎等毒蟲的叮咬。她經過恒河時，抱著兒子渡河，於是母子就一起沉沒了。』像這樣的女人，因為慈唸的功德，命終之後生於梵天。雖然不求生梵天，梵天也會自然而應。章安（指天臺宗的章安灌頂大師）解釋說：『這個比喻是說無緣慈，生子比喻圓解（duān jiě，圓滿的理解）。』論其始終，應該具備六種慈悲。生天就是分真究竟慈（fēn zhēn jiū jìng cí，證悟部分真理而達到究竟的慈悲）。章安大師用慈等來對應。如果按照《大般涅槃經》的意義一一仔細對應的話：沒有功德法財，所以叫做貧；理慈（lǐ cí，以理性為基礎的慈悲）柔和，所以叫做女；未契合實理，叫做沒有家；沒有萬行（wàn xíng，各種修行）的實踐，叫做沒有救護；具足八苦，所以說病苦；又沒有定慧（dìng huì，禪定和智慧），叫做飢渴所逼；在五塵（wǔ chén，色、聲、香、味、觸）中求解脫，叫做乞丐；方便解（fāng biàn jiě，權巧方便的理解）生起，叫做暫住在別人的客舍；因為發起圓解，叫做寄生；權巧方便而不接受實法，叫做令去；還具有見思惑（jiàn sī huò，見惑和思惑），叫做蚊虻等；經歷二死（èr sǐ，分段生死和變易生死），叫做游恒河；不捨棄圓解，叫做抱著兒子渡河；真解（zhēn jiě，真實的理解）生起的時候，相似的理解先消失，叫做一起沉沒；憑藉根本解的力量，叫做慈功德；真證（zhēn zhèng，真實的證悟）開發，叫做生梵天。』說到『妙報』，通常是指從初住（chū zhù，十住位的第一個位次）開始，一直到等覺（děng jué，接近佛果的菩薩位次）。這裡且指初住。也有眾生沒有聽聞初住的妙報功德，是說白白喪失了它的功德，所以說妙報來安慰他們。什麼是『裂大網』到『出籠』呢？破就是裂破。既然感受了果報，設立教法來利益他人，破除他人疑惑之網，雖然本來是爲了開啟眾生的智慧之眼，但真實的機緣還沒有顯現。如同《法華經》之前，眾生對於教法的權實（quán shí，權巧方便和真實）、空有（kōng yǒu，空性和有性）、事理（shì lǐ，現象和本質）互相迷惑。如果加以判釋，開顯權巧方便，顯示真實，使權巧方便和真實不混淆，使人認識教法的本意，破除執著教法的疑惑之網，通達一理而無所遺漏，明瞭。

【English Translation】 English version: 'Self-obtained.' Because those who have aroused the aspiration for enlightenment often misunderstand the true meaning, the Buddha speaks of karmic rewards to comfort them, in order to encourage those who have just begun their practice to advance. Therefore, in the second chapter of the Mahāparinirvāṇa Sūtra, when Cunda asked Mañjuśrī, Mañjuśrī gave the analogy of a poor woman: 'Suppose there is a poor woman who has no home, no one to protect her, and is further afflicted by the suffering of illness and hunger. She begs for a living and temporarily stays in someone else's guesthouse, where she gives birth to a son. The owner of the guesthouse drives her away, and she is further bitten by mosquitoes, bees, scorpions, and other poisonous insects. When she crosses the Ganges River, she carries her son across, and then both mother and son drown together.' Such a woman, because of the merit of her compassionate thoughts, is reborn in the Brahmā Heaven after her death. Although she does not seek rebirth in the Brahmā Heaven, it naturally occurs. Zhangan (referring to Zhangan Guanding, a master of the Tiantai school) explains: 'This analogy refers to causeless compassion (wu yuan ci). Giving birth to a son is analogous to perfect understanding (yuan jie).' Considering it from beginning to end, one should possess six kinds of compassion. Rebirth in heaven is the compassion of partial realization and ultimate compassion (fen zhen jiu jing ci). Master Zhangan uses compassion and so on to correspond to it. If we carefully correspond to the meaning of the Mahāparinirvāṇa Sūtra one by one: lacking merit, virtue, and wealth is called 'poor'; the gentleness of principle-based compassion (li ci) is called 'woman'; not being in accordance with true principle is called 'having no home'; not having the practice of myriad deeds (wan xing) is called 'having no protection'; being complete with the eight sufferings is called 'suffering from illness'; also, lacking samadhi and wisdom (ding hui) is called 'being afflicted by hunger and thirst'; seeking liberation in the five dusts (se, sheng, xiang, wei, chu) is called 'begging'; the arising of expedient understanding (fang bian jie) is called 'temporarily staying in someone else's guesthouse'; because of arousing perfect understanding, it is called 'giving birth'; using expedient means without accepting the real is called 'causing to leave'; still possessing the delusions of views and thoughts (jian si huo) is called 'mosquitoes and so on'; experiencing the two deaths (er si, segmented death and variable death) is called 'crossing the Ganges River'; not abandoning perfect understanding is called 'carrying the son across the river'; when true understanding (zhen jie) arises, similar understanding disappears first, which is called 'drowning together'; relying on the power of the fundamental understanding is called 'the merit of compassion'; the development of true realization (zhen zheng) is called 'rebirth in the Brahmā Heaven.' Speaking of 'wonderful rewards,' it usually refers to starting from the first stage of abiding (chu zhu, the first position of the ten abodes), all the way to near-perfect enlightenment (deng jue, the bodhisattva position close to Buddhahood). Here, it refers to the first stage of abiding. There are also sentient beings who have not heard of the wonderful rewards of the first stage of abiding, which means they have lost its merit in vain, so we speak of wonderful rewards to comfort them. What is 'tearing the great net' to 'getting out of the cage'? 'Breaking' means tearing apart. Since one has experienced karmic rewards, establishing teachings to benefit others and breaking through the net of others' doubts, although it was originally to open the wisdom eyes of sentient beings, the true opportunity has not yet appeared. As before the Lotus Sutra, sentient beings were mutually confused about the provisional and the real (quan shi), emptiness and existence (kong you), phenomena and essence (shi li) of the teachings. If we make a judgment, reveal the provisional and manifest the real, so that the provisional and the real are not confused, so that people recognize the original intention of the teachings, break through the net of doubts about clinging to the teachings, penetrate one principle without omission, and understand.

法門大體知眾教有歸。聞雪謂冷至動等者。引證執教迷旨之人。故大經十三云。于佛法中竊取少分。虛妄計有常樂我凈。如生盲人不識乳色。便問他言。乳為何似。他人答言。色白如貝。盲人復問。是乳色者如貝聲耶。答言不也。復問。何似。答言。如稻米粖。盲人復言。如稻米粖色柔軟耶。答言。不也。盲人復言。稻米粖者復何所似。答言。如雪。盲人復問。如雪冷耶。答言。不也。盲人復問。為何所似。答言。如鶴。盲人復言。如鶴動耶。答言。不也。盲人雖聞如是四說。終不能見乳之真色。外道亦然。雖聞四名終不能識常樂我凈言旨所歸。如彼盲人迷乳真色。今迷教者例說可知。今融通等者。理本無說說必被機。四悉四門諸觀諸諦適時利物未及通方。便各計一隅情執未破。今為融會重疑颯然。如系鳥在籠情無所適。解執滯結開權教籠。如游太虛縱廣無礙。令有智盲者縱未識乳。且不各執貝等起諍。云何歸大處至自在者。化物既周歸於秘藏。秘藏之體無始終等。無始而始。始修三觀。無終而終終至三德。無塞而塞假名三障。無通而通假名三德。初文是理法。若知已下是修得。若得此意何但至果自在無礙。因時體解始終無二。為譚大意故總言之。文意只在前之二略。生起五略顯十廣者對顯也。生起五略彰十次第。五

【現代漢語翻譯】現代漢語譯本法門大體知道各種教派都有其歸宿。聽到有人說雪是冷的，或者提到運動等等，這是在引用和證明那些執著于教條而迷失了真正旨意的人。所以《大般涅槃經》第十三卷說：『在佛法中竊取少許部分，虛妄地認為有常、樂、我、凈。』就像一個天生失明的人不認識牛奶的顏色，便問別人說：『牛奶像什麼？』別人回答說：『顏色白得像貝殼。』盲人又問：『牛奶的顏色像貝殼的聲音嗎？』回答說：『不是的。』又問：『像什麼？』回答說：『像稻米粉。』盲人又說：『像稻米粉那樣柔軟嗎？』回答說：『不是的。』盲人又問：『稻米粉又像什麼呢？』回答說：『像雪。』盲人又問：『像雪那樣冷嗎？』回答說：『不是的。』盲人又問：『像什麼呢？』回答說：『像鶴。』盲人又問：『像鶴那樣會動嗎？』回答說：『不是的。』盲人雖然聽了這四種比喻，最終也不能見到牛奶的真實顏色。外道也是這樣，雖然聽了常、樂、我、凈這四個名稱，最終也不能理解這些詞語所指向的真正含義。就像那個盲人迷惑于牛奶的真實顏色一樣，現在那些迷惑于教義的人的情況也可以用這個例子來說明。現在所說的融通等等，是因為真理本身是無法用語言表達的，一旦表達出來就必然要適應接受者的根機。四悉檀（Sì xī tán，四種普應根機的方法）、四門（sì mén，四種入道的門徑）、各種觀法、各種諦理，都是在適當的時候利益眾生的方法，但如果不能通達全面的方法，就會各自執著於一個方面，情執無法破除。現在爲了融會貫通，使重重疑惑一下子消除。就像被囚禁在籠子里的鳥，情感無處寄託。解除執著，解開權教（quán jiào，為適應不同根器而設的方便教法）的籠子，就像在太空中自由自在地遊動，沒有任何阻礙。讓那些有智慧的盲人即使還沒有認識牛奶，也至少不會各自執著于貝殼等事物而引起爭論。』云何歸大處至自在者』（yún hé guī dà chù zhì zì zài zhě，如何歸向偉大的境界而達到自在呢？）是指教化眾生的任務已經完成，迴歸到秘藏（mì zàng，如來法身的境界）。秘藏的本體沒有開始也沒有結束等等。沒有開始而開始，開始修習三觀（sān guān，空觀、假觀、中觀）。沒有結束而結束，最終達到三德（sān dé，法身德、般若德、解脫德）。沒有阻塞而阻塞，只是假名為三障（sān zhàng，煩惱障、業障、報障）。沒有通達而通達，只是假名為三德。前面的文字是關於理法（lǐ fǎ，真理的法則）的闡述。『若知已下』（ruò zhī yǐ xià，如果知道以下的內容）是關於修證的闡述。如果能夠領悟這個道理，又何止是達到果位的自在無礙呢？在因地修行時就能體悟到始終沒有差別。爲了談論大意，所以總括地說了這些。文中的意思只是在前兩個省略部分。『生起五略顯十廣者』（shēng qǐ wǔ lüè xiǎn shí guǎng zhě，產生五個省略部分，顯示十個廣闊方面）是對照顯示的意思。產生五個省略部分，彰顯十個次第。五

【English Translation】 English version The Dharma gate generally knows that all teachings have a return. Hearing people say that snow is cold, or mentioning movement, etc., is quoting and proving those who are attached to dogma and have lost the true meaning. Therefore, the thirteenth volume of the Mahāparinirvāṇa Sūtra says: 'Stealing a small portion of the Buddha-dharma, falsely believing that there is permanence, bliss, self, and purity.' It is like a person born blind who does not know the color of milk, and asks others, 'What is milk like?' Others reply, 'The color is as white as a shell.' The blind person asks again, 'Is the color of milk like the sound of a shell?' The answer is, 'No.' He asks again, 'What is it like?' The answer is, 'Like rice flour.' The blind person says, 'Is it as soft as rice flour?' The answer is, 'No.' The blind person asks again, 'What is rice flour like?' The answer is, 'Like snow.' The blind person asks, 'Is it as cold as snow?' The answer is, 'No.' The blind person asks, 'What is it like?' The answer is, 'Like a crane.' The blind person asks, 'Does it move like a crane?' The answer is, 'No.' Although the blind person has heard these four metaphors, he cannot see the true color of milk in the end. The heretics are also like this. Although they have heard the four names of permanence, bliss, self, and purity, they cannot understand the true meaning to which these words point. Just as that blind person is confused about the true color of milk, the situation of those who are confused about the teachings can also be explained by this example. The so-called harmonization, etc., is because the truth itself cannot be expressed in words. Once expressed, it must adapt to the faculties of the recipients. The four Siddhāntas (Sì xī tán, four methods of universally responding to faculties), the four gates (sì mén, four paths to enter the Way), various contemplations, and various truths are all methods to benefit sentient beings at appropriate times, but if one cannot understand the comprehensive method, one will cling to one aspect, and emotional attachments cannot be broken. Now, in order to integrate and penetrate, the heavy doubts are eliminated at once. It is like a bird imprisoned in a cage, with no place to place its emotions. Release the attachment, unlock the cage of provisional teachings (quán jiào, expedient teachings set up to adapt to different capacities), just like moving freely in the void, without any obstacles. Let those wise blind people, even if they have not yet recognized milk, at least not cling to shells and other things and cause disputes. 'How to return to the great place to achieve freedom?' (yún hé guī dà chù zhì zì zài zhě) refers to the completion of the task of teaching sentient beings, returning to the secret store (mì zàng, the realm of the Tathāgata's Dharmakāya). The essence of the secret store has no beginning and no end, and so on. Beginning without beginning, beginning to practice the three contemplations (sān guān, contemplation of emptiness, contemplation of provisional existence, contemplation of the middle way). Ending without ending, finally reaching the three virtues (sān dé, virtue of the Dharmakāya, virtue of Prajñā, virtue of liberation). Blocking without blocking, only nominally the three obstacles (sān zhàng, obstacle of afflictions, obstacle of karma, obstacle of retribution). Penetrating without penetrating, only nominally the three virtues. The preceding text is an explanation of the principle of Dharma (lǐ fǎ, the law of truth). 'If you know the following' (ruò zhī yǐ xià) is an explanation of cultivation and realization. If one can understand this principle, how can it be limited to achieving freedom and unobstructedness in the fruition? One can realize that there is no difference between beginning and end when practicing in the causal ground. In order to talk about the general meaning, these are summarized. The meaning of the text is only in the first two omitted parts. 'Generating five omissions and showing ten broad aspects' (shēng qǐ wǔ lüè xiǎn shí guǎng zhě) is the meaning of comparison and display. Generating five omissions highlights the ten sequences. Five

十不出自行因果化他能所。注云云者未盡之貌。云者言也。說文云。像雲氣在天迴轉之形。言之在口如雲潤物。廣雅云。云者有也。下文尚有如雲之言。

止觀輔行傳弘決卷第一之二

止觀輔行傳弘決卷第一之三

唐毗陵沙門湛然述

次廣解中言方言者。唐梵二方言音不同。次簡非中初簡心者。凡厥有情皆悉堪發。是故但簡積聚草木。二雖名心無此發故。以諸眾生無始橫計。指此橫計即可發故。道亦有去次簡道也。道名既通須以諸非簡之令是。今略為十並是所簡。心是能行道是能通。如世間路。人是能行路是能通。言通別者但是能通皆名為道。別而言之如爾雅云。一達名道路長遠故。二達名岐旁。三達曰劇旁。四達曰衢。五達曰康。六達曰莊。七達曰劇驂。八達曰崇期。九達曰逵。今十非心通名道者。路長遠故。亦可趣別如彼逵故。若其心念念下別釋十非。皆云唸唸者。謂約強盛判屬彼道。初貪瞋癡其相最甚故名為專用止不息名攝不還。用觀不破名拔不出。又恣緣外境故攝不還。內心馳流故拔不出。約大分說日增月甚。據理應云唸唸增甚。境強心重判屬上品。意三行七故成十惡。下去準知。言五扇提羅等者。未曾有經下捲雲。昔五比丘懶墮懈怠不修經書。時世谷貴為人所輕不供養之。五人議

【現代漢語翻譯】現代漢語譯本：『十不出』是指行為的因果關係以及轉化他人的能力和作用。註釋中說『云云』，表示沒有完全說完的樣子。『云』是說的意思。《說文解字》中說，『云』字像雲氣在天空迴旋的樣子，言語從口中說出就像云滋潤萬物。《廣雅》中說，『云』是『有』的意思。下文還有像云一樣的說法。

《止觀輔行傳弘決》卷第一之二

《止觀輔行傳弘決》卷第一之三

唐朝毗陵沙門湛然述

接下來在廣泛解釋中說到『方言』，是指唐朝和印度的方言語音不同。接下來在簡別非『心』中，首先簡別『心』，是指凡是具有情識的眾生都能夠發起菩提心。因此，只需要簡別積聚的草木，因為它們雖然名為『心』，卻沒有發起菩提心的能力。因為眾生從無始以來就存在虛妄的計度，所以指出這種虛妄的計度就可以發起菩提心。『道』也有去除，接下來簡別『道』。『道』這個名稱含義廣泛，需要用各種非『道』的事物來簡別，使之明確什麼是真正的『道』。現在簡略地列出十種，這些都是需要簡別的。『心』是能行，『道』是能通，就像世間的道路一樣，人是能行，路是能通。說到『通』和『別』，凡是能通的都可以稱為『道』。具體來說，就像《爾雅》中說的那樣：一達名為道路，因為長遠；二達名為岐旁；三達名為劇旁；四達名為衢；五達名為康；六達名為莊；七達名為劇驂；八達名為崇期；九達名為逵。現在這十種非『心』的事物，之所以統稱為『道』，是因為它們像道路一樣長遠。也可以根據它們各自的特點來區分，就像那逵道一樣。如果用『心念念』來分別解釋這十種非『心』的事物，都說『唸唸』，是指就其強盛的方面而言，判定它們屬於那種『道』。最初的貪、嗔、癡，它們的表現最為強烈，所以稱為『專用』，用止觀的方法不能停止，稱為『攝不還』，用觀的方法不能破除，稱為『拔不出』。又因為放縱地攀緣外境，所以『攝不還』，因為內心馳流，所以『拔不出』。這是從大的方面來說，每天每月都在增長。按照道理來說，應該說『唸唸增甚』。境界強烈，心念沉重，判定屬於上品。意三行七，所以構成十惡。下面的內容可以參照理解。說到『五扇提羅』等，在《未曾有經》下卷中說，過去有五個比丘懶惰懈怠，不修習經書，當時世道艱難，穀物昂貴，人們輕視他們，不供養他們。這五個人商議

【English Translation】 English version: 『Ten Non-Arisings』 refers to the causal relationship of actions and the ability and function of transforming others. The commentary says 『etc.』, indicating that it is not completely stated. 『Etc.』 means 『to say』. The 『Shuowen Jiezi』 (Explanation of Characters) says that the character 『cloud』 resembles the shape of clouds swirling in the sky, and speech coming from the mouth is like clouds nourishing all things. The 『Guangya』 says that 『cloud』 means 『to have』. There are further references to 『like clouds』 in the following text.

『Annotations on Mohe Zhiguan and Transmission of Hongjue』, Volume 1, Part 2

『Annotations on Mohe Zhiguan and Transmission of Hongjue』, Volume 1, Part 3

Compiled by Shramana Zhanran of Piling in the Tang Dynasty

Next, in the extensive explanation, 『local languages』 refers to the different pronunciations of languages in the Tang Dynasty and India. Next, in distinguishing non-『mind』, the first distinction of 『mind』 refers to all sentient beings who are capable of generating Bodhicitta (the mind of enlightenment). Therefore, it is only necessary to distinguish accumulated grass and trees, because although they are called 『mind』, they do not have the ability to generate Bodhicitta. Because sentient beings have had false conceptions since beginningless time, pointing out this false conception can generate Bodhicitta. 『Path』 also has removal, next distinguishing 『path』. The name 『path』 has a broad meaning, and it is necessary to distinguish it with various non-『path』 things to clarify what the real 『path』 is. Now, briefly list ten kinds, which are all to be distinguished. 『Mind』 is the able-to-act, and 『path』 is the able-to-pass-through, just like the roads in the world, people are the able-to-act, and roads are the able-to-pass-through. Speaking of 『pass-through』 and 『distinction』, anything that can pass through can be called 『path』. Specifically, as the 『Erya』 says: a single reach is called a road, because it is long; a two-way reach is called a branch; a three-way reach is called a junction; a four-way reach is called a crossroads; a five-way reach is called a thoroughfare; a six-way reach is called a village entrance; a seven-way reach is called a triple junction; an eight-way reach is called a high point; a nine-way reach is called a highway. Now, these ten non-『mind』 things are collectively called 『path』 because they are as long as roads. They can also be distinguished according to their respective characteristics, just like that highway. If we explain these ten non-『mind』 things separately with 『moment by moment』, we all say 『moment by moment』, which refers to judging them as belonging to that kind of 『path』 in terms of their strong aspects. The initial greed, anger, and delusion, their manifestations are the most intense, so they are called 『exclusive use』, the method of cessation and contemplation cannot stop them, called 『cannot be restrained』, the method of contemplation cannot break them, called 『cannot be pulled out』. Also, because they indulge in clinging to external objects, they 『cannot be restrained』, because the mind flows internally, they 『cannot be pulled out』. This is from a large perspective, increasing day by day and month by month. In principle, it should be said 『increasing moment by moment』. The state is strong, and the mind is heavy, judged to belong to the superior grade. The three actions of intention and the seven actions constitute the ten evils. The following content can be understood by reference. Speaking of 『Five Shantira (five lazy monks)』 etc., in the lower volume of the 『Never Before Sutra』 it says that in the past there were five Bhikshus (monks) who were lazy and懈怠(negligent), did not practice the scriptures, and at that time the world was difficult, grains were expensive, people despised them, and did not support them. These five people discussed

曰。夫人生計隨其形儀。人命至重不可守死。各共乞求。辦具繩床坐曠野中。掃灑莊嚴依次而坐。外形似禪內思邪濁。見者謂聖。因此招供飽足有餘。有一女人名曰提韋。聞之心喜莊嚴往詣禮供請還。五人便許。提韋有十頃園林流泉浴池堂舍供養令住終身。五人又念。夫人生計種種方宜求覓財物。雖受施主如是供給日富歲貧。迭差一人游諸聚落。宣告眾人。彼四比丘成阿羅漢種種稱歎。諸人聞已赍持供養。如是多年。提韋直心供養福故。經八千劫償其施主。雖復為人諸根暗鈍。無男女根名為石女。經爾所劫償施主已。佛告匿王。時提韋者今皇后是。五比丘者隨從擔輿五人者是。王曰。何故只四人耶佛告。其一人者常在宮中修治廁溷。夫人聞已身毛為豎。夫人福德所致。善者受報惡者受殃。佛解喻已。夫人曰。何當罪畢唯愿說之。佛令喚宮中除糞者來。須臾將至佛前立已。佛言。安隱快樂無苦不耶。五人怒曰。佛不知時。晝夜勤苦鞭打不息。有何樂哉。佛豈不知如此事耶。為更問人。佛言。今身之苦為比前世苦耶。罪猶未畢應當懺悔修善補過。五人聞已忿怒背佛。不聽佛語。佛又化身向其前立如前慰喻。如是四方四維上下皆見於佛。稱冤大喚何見逼耶。佛攝化已告眾人言。夫罪有二種。一者業障。二者報障。提羅具二故

【現代漢語翻譯】現代漢語譯本：他們說：『人們的生計取決於他們的外貌儀態。人命至關重要，不能坐以待斃。我們各自去乞討，置辦繩床，坐在空曠的田野中。把場地打掃乾淨，莊嚴佈置，然後依次坐好。外表看起來像在禪修，內心卻充滿邪惡污濁的想法。見到我們的人會認為我們是聖人，因此能招來供養，吃喝不愁。』有一個名叫提韋（Tivei）的女人，聽到這件事後非常高興，精心打扮后前去禮拜供養，並邀請他們到自己家居住。這五個人答應了。提韋有十頃園林，有流動的泉水、浴池和堂舍，她供養他們，讓他們在那裡安度晚年。這五個人又想：『人們爲了生計，會用各種各樣的方法來尋求財物。雖然我們接受施主的如此供養，但日子久了也會變得貧困。』於是他們輪流派遣一個人到各個村落去，向眾人宣揚：『那四位比丘已經修成了阿羅漢（Arhat），』並用各種各樣的言辭來讚美他們。人們聽了之後，就帶著供養品前來供奉。就這樣過了很多年。提韋因為真心供養的福報，在八千劫（kalpa）的時間裡償還了施主的恩情。雖然她轉世為人，但諸根遲鈍，沒有男女的性器官，是個石女。經過那麼長的時間償還了施主的恩情后，佛陀告訴匿王（King Bimbisara）：『當時的提韋就是現在的皇后。那五個比丘就是現在跟隨抬轎子的五個人。』國王問道：『為什麼只有四個人呢？』佛陀說：『其中一個人經常在宮中負責修理廁所。』皇后聽了之後，感到毛骨悚然。『這是因為皇后的福德所致。行善的人會得到善報，作惡的人會遭受惡報。』佛陀解釋完畢后，皇后說：『什麼時候才能償還完罪業呢？希望您能告訴我。』佛陀讓人把宮中負責清除糞便的人叫來。一會兒，那人被帶到佛陀面前站立。佛陀問他：『你安穩快樂嗎？沒有痛苦嗎？』那五個人憤怒地說：『佛陀您不知道情況。他日夜勤勞辛苦，還不停地遭受鞭打，有什麼快樂可言呢？佛陀您難道不知道這些事嗎？為什麼還要問別人？』佛陀說：『今生的痛苦能比得上前世的痛苦嗎？罪業還沒有償還完畢，應當懺悔，修善，彌補過錯。』這五個人聽了之後，憤怒地背對著佛陀，不聽佛陀的話。佛陀又化作分身，站在他們面前，像之前一樣安慰勸導他們。就這樣，四面八方、四維上下，他們都看到了佛陀，於是大聲呼喊冤屈，說：『您為什麼要逼迫我們？』佛陀收回化身，告訴眾人說：『罪有兩種，一種是業障（karma obstacle），一種是報障（retribution obstacle）。提羅（Tila）兩種都有。』

【English Translation】 English version: They said, 'People's livelihoods depend on their appearance and demeanor. Human life is of utmost importance and we cannot simply wait to die. Let each of us go begging, procure rope beds, and sit in the open fields. We will sweep and adorn the area, then sit in order. Outwardly, we will appear to be in meditation, but inwardly, we will be filled with evil and impure thoughts. Those who see us will think we are saints, and thus we will attract offerings and have plenty to eat and drink.' There was a woman named Tivei (Tivei), who, upon hearing this, was very happy. She dressed elaborately, went to pay her respects and make offerings, and invited them to live in her home. The five men agreed. Tivei had ten acres of gardens, with flowing springs, bathing ponds, and halls. She provided for them, allowing them to live there for the rest of their lives. The five men then thought, 'People seek wealth through various means for their livelihoods. Although we receive such offerings from the benefactor, we will eventually become poor over time.' So they took turns sending one person to various villages to proclaim to the people, 'Those four Bhikkhus (monks) have attained Arhatship (Arhat),' and praised them with various words. Upon hearing this, people brought offerings to present. Thus, many years passed. Tivei, due to the merit of her sincere offerings, spent eight thousand kalpas (kalpa) repaying the kindness of the benefactors. Although she was reborn as a human, her faculties were dull, and she had no male or female sexual organs; she was a barren woman. After repaying the kindness of the benefactors for such a long time, The Buddha told King Bimbisara (King Bimbisara), 'The Tivei of that time is the current queen. The five Bhikkhus are the five men who now follow and carry the palanquin.' The king asked, 'Why are there only four people?' The Buddha said, 'One of them is always in the palace, responsible for repairing the toilets.' Upon hearing this, the queen felt her hair stand on end. 'This is due to the queen's merit. Those who do good will receive good rewards, and those who do evil will suffer evil consequences.' After the Buddha explained, the queen said, 'When will I be able to repay all my sins? I hope you can tell me.' The Buddha had the person in the palace responsible for removing excrement brought in. Soon, that person was brought before the Buddha and stood there. The Buddha asked him, 'Are you peaceful and happy? Are you without suffering?' The five men angrily said, 'Buddha, you do not know the situation. He works hard day and night and is constantly whipped. What happiness is there to speak of? Buddha, do you not know these things? Why do you still ask others?' The Buddha said, 'Is the suffering of this life comparable to the suffering of the previous life? The karmic debts have not yet been repaid. You should repent, cultivate goodness, and make amends for your mistakes.' Upon hearing this, the five men angrily turned their backs on the Buddha, refusing to listen to the Buddha's words. The Buddha then transformed into manifestations, standing before them, comforting and advising them as before. Thus, in all directions, above and below, they saw the Buddha, and cried out in grievance, saying, 'Why are you forcing us?' The Buddha withdrew his manifestations and told the crowd, 'There are two types of sins: one is karma obstacle (karma obstacle), and the other is retribution obstacle (retribution obstacle). Tila (Tila) has both.'

不受化。夫人見已語五人曰。自今已後任意東西。五人曰。我等何愆而被驅棄。愿恕使役再三不肯。皇后白佛佛言。時滿當去。羅云聞之曰。我是小人不堪信施欲舍道還家。佛言。不然。如飽食過度。智者詣醫吐其宿食。無智之人謂是鬼媚。消費家財宿食不消。命終已後生地獄中受種種苦。佛告羅云。汝畏罪還家如彼無智。是故智者常近明師。故知無德受供如彼提羅。行火途者四解脫經以三途名火血刀也。途道也。作此涂者誤。小獄通寒熱大獄唯在熱。且從熱說故云火途。欲多眷屬等者。夫畜類者多愛群聚。是故破戒兼好眷屬之所感也。吞流等者。欲他歸己如海吞流。欲己攝他如火焚薪。通具三毒貪癡為本。今從通說故云十惡。余文例說。如調達者具如大經大論及諸律文。今且略依大論附諸文意。謂教王害父而為新王。我當害佛而為新佛。依于修陀得有漏通。為誘王故。化為小兒坐王膝上。王因以唾飴其口中。害蓮華尼推山壓佛。具三十相唯少白毫千輻而已。便以鐵輪燒令極熱。用印足下作千輻文。足熱腫痛苦不可忍。阿難白佛。我兄如是愿為救護。世尊憐愍。至其住房以手摩之。苦痛即除。謂世尊曰。凈飯王種如此道術足得養身。后平復已從佛索眾。佛訶之曰。癡人無知我尚不以眾付身子及目連等。況汝癡人食人涕

【現代漢語翻譯】現代漢語譯本不受教化。王后見了對五個人說：『從今以後，你們可以隨意去任何地方。』五個人說：『我們犯了什麼錯而被驅逐拋棄？希望您能寬恕我們，讓我們繼續為您效勞。』王后多次請求，佛陀都不允許。王后稟告佛陀，佛陀說：『緣分已滿，應當離去。』羅云（Rahula，佛陀的兒子）聽了之後說：『我是個小人，不堪接受供養，想要捨棄修行回家。』佛陀說：『不是這樣的。比如吃得過飽，有智慧的人會找醫生吐出積食，沒有智慧的人卻認為是鬼怪作祟。揮霍家產，積食不消化，命終之後會墮入地獄，遭受各種痛苦。』佛陀告訴羅云：『你畏懼罪業而想回家，就像那個沒有智慧的人。』所以有智慧的人常常親近賢明的老師。因此可知，沒有德行的人接受供養就像提羅（Tila，人名）。『行火途者』，四解脫經用三途（三種惡道：地獄、餓鬼、畜生）來比喻火、血、刀。途，是道路的意思。寫成『涂』是錯誤的。小地獄有寒冷和炎熱兩種，大地獄只有炎熱。這裡且從炎熱來說，所以說是『火途』。『欲多眷屬等者』，畜生大多喜歡聚集在一起。所以，破戒又喜歡眷屬是這種行為所感召的。『吞流等者』，想要別人歸屬於自己，就像大海吞噬河流。想要自己攝取別人，就像火焚燒柴薪。總的來說，包含了貪、嗔、癡三種毒素，以貪癡為根本。現在從總的方面來說，所以說是『十惡』。其餘的文句可以依此類推。『如調達者』，具體情況如《大經》、《大論》以及各種律文所說。現在且簡略地依據《大論》附帶各種文意來說。調達（Devadatta，佛陀的堂兄弟）教唆國王殺父而成為新國王，（他還想）我應當殺害佛陀而成為新佛陀。依靠修陀（Sudatta，人名）獲得了有漏神通，爲了引誘國王，化為小孩子坐在國王的膝蓋上。國王因此用唾液喂到他的口中。調達還加害蓮華比丘尼（蓮花色比丘尼，Utpalavarna），推山壓佛。他具有三十二相，只缺少白毫和千輻輪相。於是用燒得極熱的鐵輪，印在腳下，做出千輻輪的紋路。腳熱腫疼痛，難以忍受。阿難（Ananda，佛陀的十大弟子之一）稟告佛陀：『我的兄長這樣，希望您能救護他。』世尊憐憫他，到他的住所用手撫摩他的腳，痛苦立刻消除。調達對世尊說：『凈飯王（Suddhodana，佛陀的父親）的後代有這樣的道術，足夠用來養身。』後來他平復之後，向佛陀索要僧眾。佛陀呵斥他說：『癡人無知！我尚且不把僧眾交給舍利弗（Sariputra，佛陀的十大弟子之一）和目犍連（Maudgalyayana，佛陀的十大弟子之一）等人，何況你這個吃人鼻涕的癡人！』

【English Translation】 English version Unteachable. The queen, upon seeing them, said to the five people: 'From now on, you are free to go wherever you please.' The five people said: 'What wrong have we committed to be driven away and abandoned? We beseech you to forgive us and allow us to continue serving you.' The queen pleaded repeatedly, but the Buddha did not allow it. The queen reported to the Buddha, who said: 'The karmic connection is exhausted; they should depart.' Rahula (Buddha's son) heard this and said: 'I am a small person, unworthy of receiving offerings, and I wish to abandon my practice and return home.' The Buddha said: 'It is not so. For example, if one eats excessively, a wise person will seek a doctor to vomit the undigested food, while an unwise person will attribute it to demonic possession. Squandering family wealth, and the undigested food not being expelled, after death, one will fall into hell and suffer various torments.' The Buddha told Rahula: 'Your fear of sin and desire to return home is like that unwise person.' Therefore, a wise person always stays close to an enlightened teacher. Thus, it is known that receiving offerings without virtue is like Tila (a person's name). 'Those who walk the path of fire,' the Sutra of Four Liberations uses the Three Evil Paths (hell, hungry ghosts, and animals) to symbolize fire, blood, and knives. 'Path' means road. Writing it as 'paint' is incorrect. Small hells have both cold and heat, while great hells only have heat. Here, we speak from the perspective of heat, so it is called the 'path of fire.' 'Desiring many relatives, etc.,' animals mostly like to gather together. Therefore, breaking precepts and also liking relatives is what is evoked by this behavior. 'Swallowing streams, etc.,' wanting others to belong to oneself is like the sea swallowing rivers. Wanting to take others for oneself is like fire burning firewood. Generally speaking, it includes the three poisons of greed, anger, and ignorance, with greed and ignorance as the root. Now, speaking from a general perspective, it is called the 'Ten Evils.' The remaining sentences can be inferred by analogy. 'Like Devadatta,' the specific details are as described in the Great Sutra, Great Treatise, and various Vinaya texts. Now, let us briefly rely on the Great Treatise, attaching various meanings. Devadatta (Buddha's cousin) incited the king to kill his father and become the new king; (he also thought) I should kill the Buddha and become the new Buddha. Relying on Sudatta (a person's name), he obtained leaky supernatural powers. In order to entice the king, he transformed into a small child and sat on the king's lap. The king then fed him saliva into his mouth. Devadatta also harmed the Bhikkhuni Lotus Color (Utpalavarna), pushing a mountain to crush the Buddha. He possessed the thirty-two marks, lacking only the white hair curl and the thousand-spoked wheel mark. So he used an extremely hot iron wheel to imprint the thousand-spoked wheel pattern on his feet. His feet were hot, swollen, and painful, unbearable. Ananda (one of the Buddha's ten great disciples) reported to the Buddha: 'My brother is like this; I hope you can save him.' The World Honored One pitied him and went to his residence, stroking his feet with his hand, and the pain immediately disappeared. Devadatta said to the World Honored One: 'The descendants of King Suddhodana (Buddha's father) have such Taoist arts, enough to support themselves.' Later, after he recovered, he asked the Buddha for the Sangha. The Buddha rebuked him, saying: 'Ignorant fool! I would not even give the Sangha to Sariputra (one of the Buddha's ten great disciples) and Maudgalyayana (one of the Buddha's ten great disciples), let alone you, a fool who eats people's snot!'

唾。因茲結恨別構五法以誘佛眾。言五法者。婆沙云。一糞掃衣。二常乞食。三一坐食。四常露坐。五不受鹽及以五味。與正理不同。正理云。一不受五味。二斷肉。三斷鹽。四不受割截衣。五不居聚落邊寺。佛在王舍有因緣集僧。調達從座起行五法舍羅云。忍此五事者。是毗尼。時有五百新學無智捉籌。阿難從座起誰忍此五事非法非毗尼。調達語五百。不須佛及僧。便將往伽耶自共作羯磨。時諸比丘以此事白佛。佛言。癡人消滅善心在於泥犁一劫不救。我不見彼有少善心如毛髮許。身子目連往伽耶山。調達慰曰。善來弟子。先雖不忍今者忍耶。雖后亦善。告身子言。為眾說法。我今背痛便右脅臥。目連現通身子說法。將此五百從座起去。臥起失眾而生瞋恚(云云)。若論造逆罪在阿鼻。且據誘眾邊故云畜生心。又如雲難陀示欲身子示瞋調達示癡。且約癡邊即屬畜生。復言六畜者。以六攝盡故也。所言六者。鄭玄注禮云。牛馬羊犬豕雞。亦可且據家養者言之。從相啖邊故云血途。四遠八方等者。爾雅云。四極遠者。東至泰遠西至邠國。南至濮盆。北至祝栗。此極遠也。博物志云。東九夷南六蠻。西七戎北八狄。次荒之國也。周禮八蠻六戎余同博物。四維四方為八方。亦名八極。亦名八荒。嘆名曰稱。贊德曰揚。心推曰

【現代漢語翻譯】現代漢語譯本唾（tuò）。因為這件事結下仇恨，提婆達多（Devadatta，佛陀的堂弟，以反對佛陀著稱）另外設立五法來引誘佛教信徒。所謂的五法，根據《婆沙論》（Vibhasa）的說法是：一、穿糞掃衣（pītasamārajaggika，指從垃圾堆或丟棄物中撿來的布縫製的衣服）；二、經常乞食；三、一次性進食；四、經常在露天坐禪；五、不接受鹽和五味（指酸、甜、苦、辣、咸）。這與《正理論》（Abhidharma-nyayanusara-sastra）的說法不同。《正理論》說：一、不接受五味；二、斷肉；三、斷鹽；四、不接受裁剪過的衣服；五、不住在靠近村落的寺廟。佛陀在王舍城（Rajagrha，古印度摩揭陀國首都）有因緣聚集僧眾。提婆達多從座位上站起來，實行五法，並捨棄舍羅（Sravasti，古印度憍薩羅國首都）。他說：『能忍受這五件事的，就是毗尼（Vinaya，戒律）。』當時有五百個新學且沒有智慧的人接受了他的做法。阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）從座位上站起來說：『誰能忍受這五件事？這既不合法也不合戒律。』提婆達多對五百人說：『不需要佛陀和僧眾。』於是帶領他們前往伽耶（Gaya，古印度城市，釋迦牟尼成道處），自己共同舉行羯磨（Karma，僧團的議事或儀式）。當時，眾比丘將這件事稟告佛陀。佛陀說：『這個愚癡的人消滅了善心，將會在泥犁（Naraka，地獄）中受苦一劫，無法救度。我沒有看到他有絲毫的善心，哪怕像毛髮一樣。』舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）和目犍連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）前往伽耶山。提婆達多安慰他們說：『歡迎你們，我的弟子。先前雖然不能忍受，現在能忍受了嗎？即使後來才行善也是好的。』他告訴舍利弗說：『為大眾說法，我現在背痛，要右脅而臥。』目犍連顯現神通，舍利弗說法，將這五百人從座位上帶走。提婆達多起身，失去了大眾，因而生起瞋恚（等等）。如果論造逆罪，那是在阿鼻地獄（Avici，八大地獄中最下層）。且就引誘大眾這件事來說，所以說是畜生心。又如說難陀（Nanda，佛陀的弟弟）示現貪慾，舍利弗示現瞋恚，提婆達多示現愚癡。且就愚癡來說，就屬於畜生。又說六畜，是因為用六種動物可以概括所有畜生。所說的六種動物，鄭玄（東漢經學家）在註解《禮記》時說：牛、馬、羊、犬、豕、雞。也可以就家養的動物來說。從互相殘食的角度來說，所以說是血途。四遠八方等等，爾雅（中國最早的詞典）說：四極遠的地方，東到泰遠，西到邠國，南到濮盆，北到祝栗。這就是極遠的地方。《博物志》（記載古代博物知識的著作）說：東邊有九夷，南邊有六蠻，西邊有七戎，北邊有八狄，這是次一級的荒遠之國。《周禮》（記載周朝官制的書籍）中說的八蠻六戎與《博物志》類似。四維四方合起來就是八方，也叫八極，也叫八荒。嘆息稱之為嘆，讚美德行稱之為揚，用心推測稱之為

【English Translation】 English version 'Spit.' Because of this, Devadatta (Buddha's cousin, known for opposing the Buddha) established five additional rules to entice Buddhist followers. These five rules, according to the Vibhasa, are: 1. Wearing robes made from discarded rags (pītasamārajaggika, referring to clothes sewn from rags collected from garbage heaps or discarded items); 2. Constantly begging for food; 3. Eating only one meal at a time; 4. Always meditating in the open air; 5. Not accepting salt and the five flavors (referring to sour, sweet, bitter, spicy, and salty). This differs from the Abhidharma-nyayanusara-sastra, which states: 1. Not accepting the five flavors; 2. Abstaining from meat; 3. Abstaining from salt; 4. Not accepting cut or tailored robes; 5. Not residing in monasteries near villages. The Buddha was in Rajagrha (the capital of the ancient Magadha kingdom in India) when he gathered the Sangha (community of monks) due to certain circumstances. Devadatta rose from his seat, practiced the five rules, and abandoned Sravasti (the capital of the ancient Kosala kingdom in India). He said, 'Those who can endure these five things are in accordance with the Vinaya (code of monastic discipline).' At that time, five hundred newly ordained and unwise individuals accepted his practices. Ananda (one of the Buddha's ten principal disciples, known for his memory) rose from his seat and said, 'Who can endure these five things? This is neither lawful nor in accordance with the Vinaya.' Devadatta said to the five hundred, 'There is no need for the Buddha and the Sangha.' So he led them to Gaya (an ancient Indian city, the place where Shakyamuni attained enlightenment) and together they performed Karma (ecclesiastical acts or ceremonies of the Sangha). At that time, the monks reported this matter to the Buddha. The Buddha said, 'This foolish person has destroyed his good intentions and will suffer in Naraka (hell) for a kalpa (an aeon), unable to be saved. I have not seen even a hair's breadth of goodness in him.' Sariputra (one of the Buddha's ten principal disciples, known for his wisdom) and Maudgalyayana (one of the Buddha's ten principal disciples, known for his supernatural powers) went to Gaya Mountain. Devadatta comforted them, saying, 'Welcome, my disciples. Although you could not endure it before, can you endure it now? Even doing good later is good.' He told Sariputra, 'Preach the Dharma (teachings) to the masses. My back hurts now, so I will lie down on my right side.' Maudgalyayana manifested his supernatural powers, and Sariputra preached the Dharma, leading these five hundred people away from their seats. Devadatta got up, lost the crowd, and became angry (etc.). If we talk about committing heinous crimes, that is in Avici (the lowest level of the eight great hells). But just in terms of enticing the masses, it is said to be the mind of an animal. Furthermore, it is said that Nanda (Buddha's brother) manifested greed, Sariputra manifested anger, and Devadatta manifested ignorance. And in terms of ignorance, it belongs to the realm of animals. Moreover, the six domestic animals are mentioned because all animals can be summarized by these six. The six animals mentioned by Zheng Xuan (an Eastern Han Dynasty scholar of Confucian classics) in his commentary on the Book of Rites are: cattle, horse, sheep, dog, pig, and chicken. It can also refer to domesticated animals. From the perspective of mutual devouring, it is called the path of blood. The four distant directions, etc., the Erya (the oldest Chinese dictionary) says: The four most distant places are, to the east, Taiyuan; to the west, Bin country; to the south, Pu basin; to the north, Zhu chestnut. These are the most distant places. The Records of Diverse Matters (a work recording ancient knowledge of natural history) says: To the east are the Nine Yi, to the south are the Six Man, to the west are the Seven Rong, and to the north are the Eight Di. These are the next level of remote countries. The Rites of Zhou (a book recording the official system of the Zhou Dynasty) mentions the Eight Man and Six Rong, similar to the Records of Diverse Matters. The four cardinal directions and the four intermediate directions together make up the eight directions, also called the eight extremes, also called the eight wildernesses. Sighing is called lamenting, praising virtue is called extolling, and inferring with the mind is called

欽。口許曰詠。知己無德欲他擬聖。如摩揵提者。大論第二云。是人生時作偈難佛云。決定諸法中橫生種種想。悉舍為內滅云何說此道。佛答云非見聞知覺非持戒所得。亦非不見聞非不持戒得。如是論悉舍亦舍我我所。又難佛云。若非見聞等非持戒所得。亦非不見聞非不持戒得。如我心觀察行啞法得道。佛答云。汝依邪見門我知汝癡道。若不見諸相汝爾時自啞。又第三云。摩揵提死。弟子移其尸著床上。向市中多人處唱。若有眼見摩揵提尸者。是人皆得清凈道。況禮拜供養者。時有多人信受。諸弟子聞是事已白佛。佛言。小人眼見求清凈。如是無利無實道。諸結煩惱滿心中。云何眼見得清凈。若有眼見得清凈。何用智慧功德寶。從被驅逼為名。故名刀途。不耐下人者。下字(去聲)如鴟等者。鴟有力鳥也。俗呼為老鴟。爾雅云。鸮類也。故法華疏譬盛壯憍。俗教尚云高以下為基貴以賤為本。自縱有德何必輕他。況己無德而欲勝彼。故知此等尚欲勝彼豈能下他。自摧己德名之為下。豈鴟高飛而勝孔雀。不以珍己使他皆卑。而外揚仁義禮智信者。以慈育物為仁。以德推遷為義。進退合儀為禮。權奇超拔為智。言可反覆曰信。老子曰。失道而後德。失德而後仁。失仁而後義。失義而後禮。失禮而後智。失智而後信。彼老子意

【現代漢語翻譯】現代漢語譯本：欽。口頭讚許說：『詠。』自以為是，沒有德行卻想和聖人相比。比如摩揵提（Moksha，印度教和耆那教中解脫的意思）這樣的人。《大智度論》第二卷中說，這個人出生時作偈為難佛陀說：『在決定的諸法中橫生種種想法，完全捨棄內在的寂滅，怎麼能說這是道呢？』佛陀回答說：『不是通過見聞知覺，也不是通過持戒所得，也不是不通過見聞，也不是不通過不持戒所得。』像這樣，捨棄一切，也捨棄『我』和『我所』。又為難佛陀說：『如果不是通過見聞等，也不是通過持戒所得，也不是不通過見聞，也不是不通過不持戒所得，像我這樣用心觀察，實行啞法就能得道嗎？』佛陀回答說：『你依靠邪見的門徑，我知道你愚癡的道。如果不看見諸相，你那時就自己變成啞巴了。』又第三卷說，摩揵提死了，弟子們把他的屍體移到床上，在市場中人多的地方唱道：『如果有人親眼看見摩揵提的屍體，這個人都能得到清凈之道，更何況是禮拜供養的人呢？』當時有很多人信受。諸位弟子聽了這件事後告訴佛陀。佛陀說：『小人只用眼睛看就想求得清凈，這是沒有利益沒有實際的道。各種結縛煩惱充滿心中，怎麼能用眼睛看就得到清凈呢？如果用眼睛看就能得到清凈，那還要智慧功德寶做什麼呢？』從被驅趕逼迫而得名，所以叫做刀途。不能忍耐下人的人，下字（去聲），比如鴟（chī）等。鴟是有力的鳥，俗稱老鴟。《爾雅》說：『是鸮（xiāo）一類的鳥。』所以《法華經疏》用它來比喻盛壯的驕傲。世俗的教導還說，高以下為基礎，貴以賤為根本。自己縱然有德行，何必輕視他人？何況自己沒有德行卻想勝過別人？所以知道這些人尚且想勝過別人，怎麼能屈居人下？自己摧毀自己的德行叫做下。難道鴟高飛就能勝過孔雀嗎？不因為自己珍貴就使別人都卑賤，卻在外宣揚仁義禮智信的人，以慈愛養育萬物叫做仁，以德行推行教化叫做義，進退符合儀節叫做禮，權變奇特超拔叫做智，說的話可以反覆驗證叫做信。《老子》說：『失道而後德，失德而後仁，失仁而後義，失義而後禮，失禮而後智，失智而後信。』那老子的意思是。

【English Translation】 English version: Chin. To verbally approve, saying, 'Sing.' Considering oneself knowledgeable, lacking virtue yet desiring to be compared to a sage, like Moksha (meaning liberation in Hinduism and Jainism). The second volume of the Mahaprajnaparamita Shastra says that this person, at birth, composed a verse to challenge the Buddha, saying, 'Amidst the determined dharmas, various thoughts arise horizontally. Completely abandoning inner extinction, how can this be called the path?' The Buddha replied, 'It is not attained through seeing, hearing, knowing, or perceiving, nor through upholding precepts. It is also not attained through not seeing, hearing, knowing, or perceiving, nor through not upholding precepts.' Thus, abandoning everything, also abandon 'I' and 'mine.' Then, challenging the Buddha, 'If it is not attained through seeing, hearing, etc., nor through upholding precepts, nor through not seeing, hearing, etc., nor through not upholding precepts, can I, through observing with my mind and practicing the dharma of silence, attain the path?' The Buddha replied, 'You rely on the gate of wrong views; I know your foolish path. If you do not see the various forms, you will then become mute.' The third volume says that when Moksha died, his disciples moved his corpse to a bed and chanted in a crowded marketplace, 'If anyone sees Moksha's corpse with their own eyes, that person can attain the pure path, let alone those who bow and make offerings!' At that time, many people believed and accepted this. The disciples, upon hearing this, told the Buddha. The Buddha said, 'Small people seek purity merely by seeing with their eyes; this is a path without benefit or substance. With various bonds and afflictions filling their hearts, how can they attain purity merely by seeing with their eyes? If purity could be attained merely by seeing with the eyes, what use would there be for the treasure of wisdom and merit?' It is named 'knife path' because it is derived from being driven and forced. Those who cannot tolerate subordinates, the word 'xia' (下, going tone), like the kite (鴟, chī) and others. The kite is a powerful bird, commonly called the old kite. The Erya says, 'It is a type of owl (鸮, xiāo).' Therefore, the Lotus Sutra Commentary uses it to symbolize flourishing pride. Secular teachings also say that height is based on what is below, and nobility is rooted in what is humble. Even if one has virtue, why must one belittle others? Moreover, how can one who lacks virtue desire to surpass others? Therefore, knowing that these people still desire to surpass others, how can they be willing to be subordinate to others? Destroying one's own virtue is called 'xia' (下, being below). Can a kite surpass a peacock by flying high? Those who do not make others humble because they cherish themselves, but outwardly proclaim benevolence, righteousness, propriety, wisdom, and trustworthiness, call nurturing all things with compassion 'benevolence' (仁, ren), promoting education with virtue 'righteousness' (義, yi), advancing and retreating in accordance with ritual 'propriety' (禮, li), being resourceful and outstanding 'wisdom' (智, zhi), and words that can be verified repeatedly 'trustworthiness' (信, xin). Laozi says, 'Losing the Dao, then comes virtue; losing virtue, then comes benevolence; losing benevolence, then comes righteousness; losing righteousness, then comes propriety; losing propriety, then comes wisdom; losing wisdom, then comes trustworthiness.' That is what Laozi meant.

以道為本信不可忘。道非出世意存五德。此中文意內德俱備方成人道。慢強無德判屬修羅。又據善心仍居下品。外揚五德本在輕他。修羅多種謂海岸海底等。如婆雉等四。各于海下二萬由旬以為一宮。雖居止處殊必兼多福。方得生彼。人道中言悅癡心者。凡言癡者處善惡中。既不同於四趣之惡。又不及於諸天之善無出世因。且判屬癡。若爾。與畜生何別。答。畜兼下品十惡癡兼誘眾邊強。若據無出世因六道乃為一概。天道者此欲界天也。若地居業不必修定。今從勝說兼語空居。故關根塵不令出入。次於欲天別開欲主為魔羅道。民主心異故別開之。亦如梵王別為一有。上品十善兼一無遮報為魔王。性多嫉忌。未論身口外儀行事。意欲他從即屬此道。然亦必須未到定力。方生彼境以為欲主。六合者天地四方颙颙者仰也。詩云。萬人颙颙。尼揵者外道通名。三禪樂如石泉者。大論云。樂有二種。內樂外樂。內謂涅槃不從外塵。猶如石泉水自中生。梵行者樂亦復如是。論文別譬涅槃之樂。今通喻三禪樂亦內受。問既云色無色。何獨指三禪。答。二界中樂不過三禪。夫求生天以樂為本。且舉此樂余皆例之。善惡輪環等者。善通非想惡極無間。升而復沈故名為輪。無始無際喻之如環。破惡由凈慧等者。由者藉也爾雅云。助也。三法

展轉更相由藉。以淺助深推功在戒。二乘尚爾菩薩彌然。為護他故譏嫌則急。小乘自度性重則急。是故菩薩輕重等持。戒序云聲聞小行尚自珍敬木叉。大士兼懷寧不精持戒品。今戒為行本猶是小乘。棄而不持大小俱失。次若心若道下。舉略顯廣以要攝多。一道之內非相無邊。故云甚多。或開上合下等者明開合。上謂二乘。下謂修羅。文合二乘是故開下。謂開修羅從鬼畜出開上合下準說可知。法華云六趣。凈名云五道。以由修羅開合故也。十是數方意如前說。次明用十心意中先標意。舉一種為語端等者。直言曰言。論議曰語。今評得失故名為語。端謂端首。首謂從強得名。從強非無餘念。臨終受報復從強牽。故起一心非無餘九。十中隨一故云一種。次如論下引證墮必從強。或先起去至混和者對是簡非。先法。次譬。法中言先起等者。若未發心名為先非。后始發心乃為后是。此則正當顯是之體。何得譬中名為並濁。今此通簡發心已後起非起是。故判屬非。余之二心理屬非攝。又既云先是必有後非。若無後非。亦是一向顯是之相。亦非簡限。又並起者豈有二心並緣境耶。但約細念前後俱緣名為並起。若粗久者判屬前後。次譬象下。先譬。次合。閤中二重初以內外合前三譬。內是外非。內外俱緣名為並起。次直以非心合前內等

【現代漢語翻譯】現代漢語譯本輾轉互相依賴，以淺顯的幫助深奧的，推崇功勞在於戒律（Vinaya）。二乘（Śrāvakayāna and Pratyekabuddhayāna）尚且如此，菩薩（Bodhisattva）更是如此。爲了守護他人，對譏諷和嫌隙就更加敏感。小乘（Śrāvakayāna）只求自度，自利的本性就更加強烈。因此，菩薩對輕重戒律都要平等地持有。戒序中說，聲聞（Śrāvaka）的小行尚且珍視恭敬木叉（mokṣa，解脫），大士（Mahāsattva）兼顧一切，怎能不精進地持守戒品呢？如今戒律作為修行的根本，仍然是小乘的範疇。拋棄而不持守，大小乘都會失去。接下來『若心若道』以下，用簡略的來顯示廣博，用扼要的來統攝眾多。在唯一的道路之內，現象並非沒有邊際，所以說『甚多』。或者說『開上合下』等，是說明開合。『上』指的是二乘，『下』指的是修羅（Asura）。經文將二乘合併，所以要開顯下道，即開顯修羅從鬼道和畜生道中出來。開上合下，可以參照這個說法來理解。《法華經》（Lotus Sūtra）中說六趣（Six realms），《維摩詰經》（Vimalakīrti Sūtra）中說五道（Five realms），就是因為修羅的開合緣故。『十』是數字，『方』是方位，意義如前所述。接下來闡明運用十心意的意義，先標明意。舉出一種作為言語的開端等，直接說就是『言』，論議就是『語』，如今評論得失，所以稱為『語』。『端』指的是開端，『首』指的是從強盛處得名。從強盛處並非沒有其餘的念頭，臨終接受果報也是從強盛處牽引。所以生起一心並非沒有其餘的九心。十種心意中隨取一種，所以說『一種』。接下來『如論』以下，引用論證墮落必定是從強盛處開始。或者先起惡念再去混合善念，這是爲了辨別正確和錯誤。先說法，后比喻。法中說『先起』等，如果未曾發起菩提心，就稱為『先非』，後來才發起菩提心，就稱為『后是』。這正是爲了顯明『是』的本體。怎麼能在比喻中稱為『並濁』呢？如今這裡是普遍地辨別發起菩提心之後，是生起惡念還是生起善念，所以判定屬於『非』。其餘的兩種心理屬於『非』所攝。而且既然說『先是』，必定有『后非』。如果沒有『后非』，也就是一向顯明『是』的相狀，也不是簡別限制。而且『並起』，難道有兩顆心同時緣取境界嗎？只是就細微的念頭而言，前後都緣取境界，稱為『並起』。如果是粗大的、持續很久的念頭，就判定屬於前後。接下來『譬象』以下，先比喻，后合說。合說中分為兩重，首先用內外來合說前面的三種比喻，內是外非，內外都緣取，稱為『並起』。接下來直接用非心來合說前面的內等。

【English Translation】 English version They rely on each other in turn, using the shallow to aid the profound, and attributing merit to the precepts (Vinaya). If the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are like this, how much more so are the Bodhisattvas (Bodhisattva). To protect others, they are more sensitive to criticism and aversion. The Śrāvakayāna (Śrāvakayāna) seeks only self-deliverance, and their nature of self-benefit is even stronger. Therefore, Bodhisattvas hold both light and heavy precepts equally. The preface to the precepts says that even the small practices of the Śrāvakas (Śrāvaka) cherish and respect mokṣa (mokṣa, liberation). How can the Mahāsattvas (Mahāsattva), who embrace all, not diligently uphold the precepts? Now that the precepts are the foundation of practice, they are still within the scope of the Śrāvakayāna. Abandoning them without upholding them will lead to the loss of both the Greater and Lesser Vehicles. Next, from 'If mind, if path' onwards, the concise is used to reveal the extensive, and the essential is used to encompass the many. Within the one path, phenomena are not without boundaries, so it is said 'very many'. Or saying 'opening the upper and combining the lower' etc., is to explain opening and combining. 'Upper' refers to the Two Vehicles, and 'lower' refers to the Asuras (Asura). The text combines the Two Vehicles, so it is necessary to open up the lower path, that is, to open up the Asuras from the realms of ghosts and animals. Opening the upper and combining the lower can be understood by referring to this statement. The Lotus Sūtra (Lotus Sūtra) speaks of the Six Realms (Six realms), and the Vimalakīrti Sūtra (Vimalakīrti Sūtra) speaks of the Five Paths (Five realms), which is due to the opening and closing of the Asuras. 'Ten' is a number, and 'direction' is a direction, the meaning of which is as previously stated. Next, it clarifies the meaning of using the ten mental intentions, first stating the intention. To cite one as the beginning of speech, etc., directly speaking is 'speech', and discussion is 'language'. Now, commenting on gains and losses is called 'language'. 'Beginning' refers to the beginning, and 'head' refers to being named from the strongest place. From the strongest place, there are no remaining thoughts, and receiving retribution at the time of death is also drawn from the strongest place. Therefore, the arising of one mind does not mean that there are no remaining nine minds. Taking any one of the ten minds, it is said 'one kind'. Next, 'as in the treatise' below, citing evidence that falling must start from the strongest place. Or first arising evil thoughts and then mixing good thoughts, this is to distinguish between right and wrong. First the Dharma, then the analogy. In the Dharma, it says 'first arising' etc., if the Bodhicitta (Bodhicitta) has not been aroused, it is called 'first wrong', and later the Bodhicitta is aroused, it is called 'later right'. This is precisely to reveal the essence of 'right'. How can it be called 'turbid together' in the analogy? Now, this is a general distinction after arousing the Bodhicitta, whether evil thoughts arise or good thoughts arise, so it is judged to belong to 'wrong'. The remaining two mental states belong to the 'wrong' category. Moreover, since it is said 'first right', there must be 'later wrong'. If there is no 'later wrong', it is also a consistent manifestation of the state of 'right', and it is not a distinction or limitation. Moreover, 'arising together', how can two minds simultaneously grasp the realm? It is only in terms of subtle thoughts that both before and after grasp the realm, which is called 'arising together'. If it is a coarse and long-lasting thought, it is judged to belong to before and after. Next, 'like the elephant' below, first the analogy, then the combination. The combination is divided into two levels, first using inner and outer to combine the previous three analogies, inner is right and outer is wrong, both inner and outer grasp, which is called 'arising together'. Next, directly using the non-mind to combine the previous inner etc.

。謂內非外非及以俱非。九縛一脫即是二邊。為二邊動故名為非。問。二文何別。答。前雖內外但譬內心。后云內外心境相對。故知前謂內心是非相對。今一向非內外相對。此並一往從強偏說。究而言之必假和合方成非相。像字不應從人。次又九下別約四諦。于中初文直約四諦。生死涅槃即是苦滅。次動不動即是集道。次有為下重約諸法。先列次從又九下樹也。苦集同有為有漏苦雖先明若相對說。應云有為有漏是苦諦。無為無漏是滅諦。文雖不說意必兩兼。曲謂析智紆迴。拙謂生滅拙度。灰謂灰身滅智近謂但至化城。下去例之。次有為有漏等者。若相對說。亦應云有為無漏是道諦。文雖偏舉意必兩兼。次善惡染凈等者。若單舉者應云善凈。與集對列是故雙舉。文雖雙舉義歸一邊。次縛脫等者準道可知。並逐語便或單或復。次若得下總結。是則唸唸恒簡是非。設起非心應以當教是心滅之。非心即是險道眾惡。若見此意等者結嘆。似初依人舉贊之言未必全爾。次問行者去約是簡非。先問意者。雖無十非。若計性過亦同非攝。次答意者。性計有過故云不可。但是已下寄此明是。離性過已約不思議而論感應方乃名是。聖既非應而應以赴四機。受者非感而感以得四益。次如子下舉譬感應。天性相關義同感應。次引兩經以證感應。

從惡機說故云病子。廣如玄文三十六句。動法性山等者。結感應義。法性不動如山。眾生惡深如海。非大誓願無謀善權。安能動難動山入難入海。同善同惡示逆示順。同惡故有病行。同善故有嬰兒行。慈悲從因感應從果。以有因故果方能入。禪經云去。釋成感應。感應只是隨順物機。故用四隨以釋感應。將護彼意樂欲也。附先世習便宜也。觀病輕重對治也。道機時熟第一義也。隨之與悉名異義同。故引大論以釋禪經。五複次者。大論明說經緣起中。問曰。有何因緣而說此經。答中。有二十一複次。今引彼五以證四悉及五因緣。此五複次仍非次第。隨義便故初為明菩薩種種行故說摩訶般若波羅蜜經。是第一複次。次為令菩薩增唸佛三昧故。是第二複次。三為說跋致相貌故。是第六複次。四為拔弟子惡邪故。是第五複次。五為說第一義故。是第十複次。此五等者會五因緣。初略會。論中因明第一義故釋出四悉。今開四悉與五複次以為兩門。及四隨五略四科法門。同是感應義故。四悉檀義廣如法華維摩等玄委釋。今消感應故不具論。楞伽亦云。佛告大慧。于自悉檀應善修學。若迷今家總別安心六十四番。自行四悉云何可識。自行必成感應故也。若不隨機等者明感應意。此五複次四隨四悉及五因緣。既是感應稱機之法。莫非大

【現代漢語翻譯】現代漢語譯本：從惡機（眾生作惡的根機）來說，所以說（菩薩）是『病子』。詳細的解釋如同《玄文》中的三十六句所說。『動法性山等者』，是總結感應的意義。法性如同山一樣不動搖，眾生的惡如同大海一樣深廣。如果沒有廣大的誓願和巧妙的方便，怎麼能夠撼動難以撼動的山，進入難以進入的海呢？與善者相同，與惡者也相同，示現違逆，也示現順從。與惡者相同，所以有示現生病的行為；與善者相同，所以有示現嬰兒的行為。慈悲是從因上感化，感應是從果上示現。因為有（慈悲）的因，所以（菩薩）的果才能進入（眾生的世界）。《禪經》說『去』，解釋成就感應。感應只是隨順眾生的根機。所以用四隨來解釋感應，即：將護眾生的意樂和慾望；依附先世的習氣，給予方便；觀察病情的輕重，進行對治；以及在道機成熟時，宣說第一義諦。『隨』與『悉』，名稱不同，意義相同。所以引用《大智度論》來解釋《禪經》。『五複次者』，《大智度論》在說明經的緣起時，問道：『有什麼因緣而說這部經？』回答中，有二十一個『複次』（又一次，即理由）。現在引用其中的五個，來證明四悉檀（四種普遍的施教方法）和五因緣（說法所依據的五種條件）。這五個『複次』並非按照次第排列，而是根據意義的方便。首先，『為明菩薩種種行故說摩訶般若波羅蜜經』，是第一個『複次』。其次，『為令菩薩增唸佛三昧故』，是第二個『複次』。第三，『為說跋致（不退轉）相貌故』，是第六個『複次』。第四，『為拔弟子惡邪故』，是第五個『複次』。第五，『為說第一義故』，是第十個『複次』。『此五等者』，會合五因緣。《大智度論》中，因為闡明第一義諦的緣故，解釋了四悉檀。現在展開四悉檀與五個『複次』，作為兩個方面，以及四隨、五（因緣）、略四科法門，都是感應的意義。四悉檀的意義，詳細的解釋如同《法華經》、《維摩經》等玄義的解釋。現在爲了消解感應的含義，所以不詳細論述。《楞伽經》也說：『佛告大慧，于自悉檀（各自的施教方法）應善修學。』如果迷惑於今家總別安心六十四番，自行四悉檀又怎麼能夠認識呢？自行必定成就感應的緣故。『若不隨機等者』，闡明感應的意義。這五個『複次』、四隨、四悉檀以及五因緣，既然是感應稱機的法門，沒有不是大（慈大悲）的。

【English Translation】 English version: From the perspective of 'evil dispositions' (the root causes of sentient beings' evil deeds), it is said that (the Bodhisattva) is a 'sick child'. The detailed explanation is as described in the thirty-six phrases of the 'Profound Text'. 'Moving the mountain of Dharma-nature, etc.' summarizes the meaning of interaction and response. Dharma-nature is as immovable as a mountain, and the evil of sentient beings is as deep and vast as the sea. Without great vows and skillful means, how could one move the unmovable mountain and enter the unenterable sea? Being the same as the good and the same as the evil, manifesting the contrary and manifesting the compliant. Being the same as the evil, hence there is the act of manifesting illness; being the same as the good, hence there is the act of manifesting as an infant. Compassion transforms from the cause, and response manifests from the effect. Because there is the cause (of compassion), the effect (of the Bodhisattva) can enter (the world of sentient beings). The 'Zen Sutra' says 'to go', explaining the accomplishment of interaction and response. Interaction and response simply accord with the faculties of sentient beings. Therefore, the Four Adherences are used to explain interaction and response: protecting the intentions and desires of sentient beings; attaching to the habits of previous lives, providing convenience; observing the severity of the illness, applying remedies; and when the time for the Dharma is ripe, proclaiming the First Principle. 'The Five Further Reasons' - In explaining the origin of the sutra, the 'Mahaprajnaparamita Sutra' asks: 'What are the causes and conditions for speaking this sutra?' In the answer, there are twenty-one 'further reasons'. Now, five of them are cited to prove the Four Siddhantas (four universal methods of teaching) and the Five Causes (five conditions upon which the teaching is based). These five 'further reasons' are not arranged in order, but according to the convenience of meaning. First, 'to explain the various practices of Bodhisattvas, the Mahaprajnaparamita Sutra is spoken', which is the first 'further reason'. Second, 'to enable Bodhisattvas to increase their mindfulness of Buddha Samadhi', which is the second 'further reason'. Third, 'to explain the characteristics of Avinivartaniya (non-retrogression)', which is the sixth 'further reason'. Fourth, 'to remove the evil and heresy of disciples', which is the fifth 'further reason'. Fifth, 'to explain the First Principle', which is the tenth 'further reason'. 'These Five, etc.' - These correspond to the Five Causes. In the 'Mahaprajnaparamita Sutra', the Four Siddhantas are explained because of clarifying the First Principle. Now, the Four Siddhantas and the Five 'Further Reasons' are unfolded as two aspects, as well as the Four Adherences, the Five (Causes), and the briefly summarized Four Categories of Dharma, all of which are the meaning of interaction and response. The meaning of the Four Siddhantas is explained in detail in the profound explanations of the 'Lotus Sutra', 'Vimalakirti Sutra', etc. Now, in order to resolve the meaning of interaction and response, it is not discussed in detail. The 'Lankavatara Sutra' also says: 'The Buddha told Mahamati, you should diligently study the Svasiddhanta (one's own method of teaching).' If one is confused by the sixty-fourfold pacification of mind in the present school, how can one recognize the self-practice of the Four Siddhantas? Self-practice will surely accomplish interaction and response. 'If not according to the faculties, etc.' - This clarifies the meaning of interaction and response. These five 'further reasons', the Four Adherences, the Four Siddhantas, and the Five Causes, since they are methods of interaction and response that accord with the faculties, there is nothing that is not great (compassion).

悲益物故也。論云去引證。真法說者明妙應難感。聽眾難得明妙機難發。難得故三字。通結上三妙法妙應妙機故也。如是去釋上真法。妙應所說妙機所感。無非中道是故雙非。非有非無即雙非真俗。言雖雙非意在相即。非難非易重顯中體。非泥洹智故云非易。非分別智故云非難。有三悉益等者。重以四悉結成真法。意明四悉只是二諦及感應意。即顯中道以為真諦。異於但真是故雙非。故知感應不出二諦。故知緣起下明妙感應能辦佛事。然四隨四悉去別會通也。此且重舉通名也今說之下正會通名。以大悲故隨順物機得四隨名。以憐愍故遍施法藥得悉檀號。大悲與憐愍一體異名。如一物不殊。在左謂物為右。在右謂物為左。因緣者即是五略。因緣兩字更互立者。若眾生髮心勇猛。雖假聖應即以眾生為因聖人為緣若眾生善根微弱聖人敦逼。即以聖應為因眾生為緣。親生為因疏助為緣。故從強弱立名不定。當知去結。四隨四悉及五因緣名義相符。故須會之。言謂言教即名異也。味謂義味即義同也。名合於義故曰相符。符合也。漢書封功臣。以竹長六寸分而合之為信。故字從竹。從草者鬼目草名非今所用。隨樂欲下次會別名。先會隨悉者。樂欲只是欣慕故云從因。世界只是陰入故云從果。世界以間隔為義樂欲即所好不同。因果雖

【現代漢語翻譯】悲益物故也。論云去引證。真法說者明妙應難感。聽眾難得明妙機難發。難得故三字。通結上三妙法妙應妙機故也。如是去釋上真法。妙應所說妙機所感。無非中道是故雙非。非有非無即雙非真俗。言雖雙非意在相即。非難非易重顯中體。非泥洹智故云非易。非分別智故云非難。有三悉益等者。重以四悉結成真法。意明四悉只是二諦及感應意。即顯中道以為真諦。異於但真是故雙非。故知感應不出二諦。故知緣起下明妙感應能辦佛事。然四隨四悉去別會通也。此且重舉通名也今說之下正會通名。以大悲故隨順物機得四隨名。以憐愍故遍施法藥得悉檀號。大悲與憐愍一體異名。如一物不殊。在左謂物為右。在右謂物為左。因緣者即是五略。因緣兩字更互立者。若眾生髮心勇猛。雖假聖應即以眾生為因聖人為緣若眾生善根微弱聖人敦逼。即以聖應為因眾生為緣。親生為因疏助為緣。故從強弱立名不定。當知去結。四隨四悉及五因緣名義相符。故須會之。言謂言教即名異也。味謂義味即義同也。名合於義故曰相符。符合也。漢書封功臣。以竹長六寸分而合之為信。故字從竹。從草者鬼目草名非今所用。隨樂欲下次會別名。先會隨悉者。樂欲只是欣慕故云從因。世界只是陰入故云從果。世界以間隔為義樂欲即所好不同。因果雖現代漢語譯本：因為大悲能夠利益眾生。正如論中所說，需要去除引證。真正說法的人，其明妙的感應難以觸及。聽眾難以尋覓，明妙的機緣難以引發。『難得』這三個字，總括了上文所說的三種妙法、妙應和妙機。像這樣來解釋上文的『真法』，妙應所說的，妙機所感應的，無一不是中道，所以說是『雙非』。『非有非無』，就是『雙非』真諦和俗諦。言語上雖然說是『雙非』，但意思在於相互融合。『非難非易』，再次彰顯中道的本體。不是涅槃的智慧，所以說是『非易』。不是分別的智慧，所以說是『非難』。『有三悉益』等等，再次用四悉檀來總結成就真法。意思是說，四悉檀只是二諦以及感應的意義。這就彰顯了以中道作為真諦，不同於僅僅是真諦，所以說是『雙非』。因此可知，感應不超出二諦的範圍。因此可知，緣起下文說明妙感應能夠成就佛事。然而，四隨和四悉檀是要區別開來，然後融會貫通的。這裡姑且再次舉出通用的名稱，接下來要正式融會貫通這些名稱。因為大悲的緣故，隨順眾生的根機，所以得到『四隨』的名稱。因為憐憫的緣故，普遍施予法藥，所以得到『悉檀』的稱號。大悲和憐憫，一體而異名，就像同一件東西，沒有差別，在左邊就稱它為右邊，在右邊就稱它為左邊。『因緣』，就是五略。『因緣』這兩個字相互依存，如果眾生髮心勇猛，即使藉助聖人的感應，也以眾生為因，聖人為緣；如果眾生的善根微弱，聖人督促引導，就以聖人的感應為因，眾生為緣。親身產生為因，疏遠的幫助為緣。所以根據強弱來確定名稱，沒有定論。應當知道，四隨、四悉檀以及五因緣，名義相符，所以需要融會貫通。『言』指的是言教，名稱不同；『味』指的是義味，意義相同。名稱與意義相合，所以說是相符，也就是符合。漢朝封賞功臣，用六寸長的竹子劈成兩半，合在一起作為憑證，所以『符』字從竹。『從草』指的是鬼目草的名字，不是現在所用的。『隨樂欲』，接下來融會貫通不同的名稱。先融會貫通隨和悉檀，樂欲只是欣慕，所以說是從因。世界只是陰入，所以說是從果。世界以間隔為意義，樂欲就是所喜好的不同。因果雖然

【English Translation】悲益物故也。論云去引證。真法說者明妙應難感。聽眾難得明妙機難發。難得故三字。通結上三妙法妙應妙機故也。如是去釋上真法。妙應所說妙機所感。無非中道是故雙非。非有非無即雙非真俗。言雖雙非意在相即。非難非易重顯中體。非泥洹智故云非易。非分別智故云非難。有三悉益等者。重以四悉結成真法。意明四悉只是二諦及感應意。即顯中道以為真諦。異於但真是故雙非。故知感應不出二諦。故知緣起下明妙感應能辦佛事。然四隨四悉去別會通也。此且重舉通名也今說之下正會通名。以大悲故隨順物機得四隨名。以憐愍故遍施法藥得悉檀號。大悲與憐愍一體異名。如一物不殊。在左謂物為右。在右謂物為左。因緣者即是五略。因緣兩字更互立者。若眾生髮心勇猛。雖假聖應即以眾生為因聖人為緣若眾生善根微弱聖人敦逼。即以聖應為因眾生為緣。親生為因疏助為緣。故從強弱立名不定。當知去結。四隨四悉及五因緣名義相符。故須會之。言謂言教即名異也。味謂義味即義同也。名合於義故曰相符。符合也。漢書封功臣。以竹長六寸分而合之為信。故字從竹。從草者鬼目草名非今所用。隨樂欲下次會別名。先會隨悉者。樂欲只是欣慕故云從因。世界只是陰入故云從果。世界以間隔為義樂欲即所好不同。因果雖 English version: It is because great compassion benefits beings. As the treatise says, it is necessary to remove citations. The one who speaks the true Dharma (true law), their bright and subtle response is difficult to perceive. The audience is hard to find, and the bright and subtle opportunity is difficult to initiate. The three words 'difficult to obtain' encompass the above three: the wonderful Dharma, the wonderful response, and the wonderful opportunity. Thus, to explain the 'true Dharma' above, what the wonderful response speaks, and what the wonderful opportunity evokes, are all none other than the Middle Way, therefore it is called 'dual negation'. 'Neither existence nor non-existence' is the 'dual negation' of the true and conventional truths. Although the words say 'dual negation', the meaning lies in mutual integration. 'Neither difficult nor easy' again reveals the essence of the Middle Way. It is not the wisdom of Nirvana (state of enlightenment), therefore it is called 'not easy'. It is not the wisdom of discrimination, therefore it is called 'not difficult'. 'Having three benefits' and so on, again uses the four Siddhanthas (four kinds of benefits) to conclude and accomplish the true Dharma. The meaning is that the four Siddhanthas are just the two truths and the meaning of response. This reveals the Middle Way as the true truth, different from merely the true truth, therefore it is called 'dual negation'. Therefore, it can be known that the response does not go beyond the scope of the two truths. Therefore, it can be known that the arising of conditions below explains that the wonderful response can accomplish the Buddha's work. However, the four Anulomas (four kinds of compliance) and the four Siddhanthas need to be distinguished and then integrated. Here, let's mention the common names again, and next, we will formally integrate these names. Because of great compassion, complying with the faculties of beings, we get the name 'four Anulomas'. Because of compassion, universally giving the medicine of Dharma, we get the title 'Siddhantha'. Great compassion and compassion are one entity with different names, like the same thing, without difference, on the left, we call it the right, on the right, we call it the left. 'Causation' is the five essentials. The two words 'causation' are interdependent. If beings have vigorous aspiration, even if they rely on the response of the saints, they take beings as the cause and the saints as the condition; if the good roots of beings are weak, and the saints urge and guide them, they take the response of the saints as the cause and beings as the condition. Personal generation is the cause, and distant assistance is the condition. Therefore, the name is determined according to strength and weakness, and there is no fixed conclusion. It should be known that the four Anulomas, the four Siddhanthas, and the five causes and conditions have corresponding names and meanings, so they need to be integrated. 'Words' refer to teachings, and the names are different; 'taste' refers to the meaning, and the meanings are the same. The name matches the meaning, so it is said to be consistent, that is, in accordance. In the Han Dynasty, meritorious officials were rewarded with six-inch-long bamboo sticks split in half and put together as proof, so the character 'Fu' (tally) is from bamboo. 'From grass' refers to the name of the ghost-eye grass, which is not used today. 'According to desire', next, integrate different names. First, integrate Anuloma and Siddhantha, desire is just admiration, so it is said to be from the cause. The world is just the aggregation of skandhas (aggregates of existence) and the entrance of senses, so it is said to be from the result. The world takes separation as the meaning, and desire is what is liked differently. Although cause and effect

殊其義一也。便宜是辨能赴之法宜被何人。為人是觀所被之人人欣何法。觀人必擇所宜選法必擬堪被。能欣所赴共成一義。餘二名同不須別會。又五因緣下次會因緣與隨悉義同。初云眾生有信樂等者。陰入是世界。信樂是樂欲。此二為因感佛說於法性法界為發心緣。故發大心。禪經樂欲大論世界名異義同。眾生有大精進等者。眾生宜修四三昧法。感佛為說不思議行。故修大行。禪經便宜大論為人名異義同。眾生有平等大慧等者。一切種智以為能破。眾生應證此慧為因。感佛為說所被皆遍。破惑獲果通經除疑。俱是對治。故將感果及以裂網。俱對對治。又感果自破細惡。通經裂他大疑。自他雖殊俱名破惡。眾生有佛智眼等者。眾生一心三智三眼應入秘藏。以之為因感佛為說旨歸三德。自行妙滿化他妙成。俱名究竟。此之成滿只是極理。故與經論第一義同。一一皆云一切等者。異於偏小五緣故也。又五緣下次會五緣與五複次同。初云枝本者。發心導行枝必由本。行填于愿本必假枝。枝本雖殊同成道樹。以四三昧收諸行盡。故名為通。唸佛三昧諸行中一故名為別。通別雖殊莫非妙行。又四三昧通皆唸佛故名為通。但語唸佛偏舉一行。故名為別。故四念處云四皆唸佛。但隨教別所念不同。故名為別。前之三教各念一身。謂生應

【現代漢語翻譯】現代漢語譯本殊其義一也。（殊：特別；義：意義；一：相同）便宜是辨能赴之法宜被何人。（便宜：適宜；辨：辨別；赴：前往；被：覆蓋）為人是觀所被之人人欣何法。（為：爲了；觀：觀察；欣：欣喜）觀人必擇所宜，選法必擬堪被。（擇：選擇；宜：適宜；擬：比擬；堪：能夠）能欣所赴，共成一義。（欣：欣喜；赴：前往；共：共同）餘二名同，不須別會。（余：其餘；會：理解）又五因緣下次會，因緣與隨悉義同。（因緣：原因；隨悉：隨順）初云眾生有信樂等者，陰入是世界，信樂是樂欲。（陰入：五陰十二入十八界；信樂：信仰和喜好；樂欲：喜好和慾望）此二為因，感佛說於法性法界為發心緣。（法性：諸法的本性；法界：諸法的範圍；發心：發起菩提心）故發大心。禪經樂欲大論世界名異義同。（禪經：禪宗經典；大論：大乘論典）眾生有大精進等者，眾生宜修四三昧法，感佛為說不思議行。（精進：努力；三昧：禪定；不思議行：不可思議的修行）故修大行。禪經便宜大論為人名異義同。眾生有平等大慧等者，一切種智以為能破，眾生應證此慧為因，感佛為說所被皆遍。（平等大慧：平等的大智慧；一切種智：佛的智慧；遍：普遍）破惑獲果，通經除疑，俱是對治。（惑：迷惑；果：果報；對治：對治煩惱）故將感果及以裂網，俱對對治。（裂網：破除煩惱之網）又感果自破細惡，通經裂他大疑。（惡：惡業；疑：疑惑）自他雖殊，俱名破惡。眾生有佛智眼等者，眾生一心三智三眼應入秘藏，以之為因，感佛為說旨歸三德。（佛智眼：佛的智慧之眼；秘藏：秘密藏；旨歸：宗旨歸宿；三德：法身德、般若德、解脫德）自行妙滿，化他妙成，俱名究竟。（究竟：最終）此之成滿只是極理，故與經論第一義同。（極理：最高的道理；第一義：最高的真理）一一皆云一切等者，異於偏小五緣故也。（偏小：偏頗狹隘）又五緣下次會，五緣與五複次同。（複次：再次）初云枝本者，發心導行，枝必由本，行填于愿，本必假枝。（枝：樹枝，比喻修行；本：樹根，比喻發心；愿：願力）枝本雖殊，同成道樹。（道樹：菩提樹）以四三昧收諸行盡，故名為通。（通：普遍）唸佛三昧諸行中一，故名為別。（別：特別）通別雖殊，莫非妙行。（妙行：微妙的修行）又四三昧通皆唸佛，故名為通。但語唸佛，偏舉一行，故名為別。故四念處云四皆唸佛，但隨教別所念不同，故名為別。（四念處：四種觀想方法）前之三教各念一身，謂生應

【English Translation】 English version Their meanings are the same. 'Bianyi' (適宜, suitability) means discerning what Dharma (法, law/teachings) is suitable for whom. 'Wei ren' (為人, for people) means observing what Dharma people rejoice in. Observing people requires selecting what is suitable, and choosing Dharma must be tailored to be applicable. Being able to rejoice and go forth together forms one meaning. The remaining two names are the same, so there's no need to explain them separately. Furthermore, the next meeting of the five causes (因緣, causes and conditions) is the same in meaning as 'yin yuan' (因緣, causes and conditions) and 'sui xi' (隨悉, following completely). The first says that sentient beings have faith and joy, etc. 'Yin ru' (陰入, skandha and ayatana) is the world, and 'xin le' (信樂, faith and joy) is desire. These two are the causes that inspire the Buddha to speak about Dharma-nature (法性, Dharma-nature) and Dharma-realm (法界, Dharma-realm) as the condition for generating the aspiration [for enlightenment]. Therefore, one generates a great aspiration. The 'Chan Jing' (禪經, Zen Sutra) uses 'le yu' (樂欲, joy and desire), and the 'Da Lun' (大論, Great Treatise) uses 'shi jie' (世界, world), but the meanings are the same. When sentient beings have great diligence, etc., sentient beings should cultivate the four samadhis (三昧, concentration), inspiring the Buddha to speak about inconceivable practices (不思議行, inconceivable practices). Therefore, one cultivates great practices. The 'Chan Jing' (禪經, Zen Sutra) uses 'bianyi' (便宜, suitability), and the 'Da Lun' (大論, Great Treatise) uses 'wei ren' (為人, for people), but the names are different and the meanings are the same. When sentient beings have equal great wisdom, etc., all-knowing wisdom (一切種智, all-knowing wisdom) is used to break through [ignorance]. Sentient beings should realize this wisdom as the cause, inspiring the Buddha to speak about what is universally applicable. Breaking through delusion and attaining results, understanding the sutras and eliminating doubts, are both antidotes (對治, antidotes). Therefore, attaining results and tearing the net [of afflictions] are both antidotes. Furthermore, attaining results breaks through subtle evils, while understanding the sutras tears through others' great doubts. Although self and others are different, both are called breaking through evils. When sentient beings have the Buddha's wisdom eye, etc., sentient beings should enter the secret treasury (秘藏, secret treasury) with one mind, three wisdoms, and three eyes, using this as the cause, inspiring the Buddha to speak about the ultimate goal of the three virtues (三德, three virtues). Perfecting oneself through practice and perfectly transforming others are both called ultimate (究竟, ultimate). This accomplishment and fulfillment is simply the ultimate principle, so it is the same as the first meaning (第一義, first meaning) in the sutras and treatises. Each one says 'all, etc.,' because it is different from the biased and small five causes. Furthermore, the next meeting of the five causes is the same as the five 'fu ci' (複次, again). The first says 'branch and root,' generating the aspiration guides practice, the branch must come from the root, and practice fills the vow, the root must rely on the branch. Although the branch and root are different, they both form the tree of enlightenment (道樹, tree of enlightenment). Using the four samadhis to gather all practices, it is therefore called universal (通, universal). Mindfulness of Buddha samadhi (唸佛三昧, Mindfulness of Buddha samadhi) is one of all practices, so it is called particular (別, particular). Although universal and particular are different, none are not wonderful practices. Furthermore, all four samadhis universally involve mindfulness of Buddha, so it is called universal. But speaking of mindfulness of Buddha only mentions one practice, so it is called particular. Therefore, the four foundations of mindfulness (四念處, four foundations of mindfulness) say that all four are mindfulness of Buddha, but the object of mindfulness differs according to the teachings, so it is called particular. The previous three teachings each focus on one body, referring to the living should

報。圓念法身諸身具足。又四三昧通四教故。故複名通。有人改云四三昧別念佛通者。未失大意何假違文。次會果報與跋致同者。言果報者即止依土。依必有正報必有習。是故果報即兼二雙。若云跋致跋致只是習果一隻。習必招報正必有依。現雖云只當必具雙。二文雖殊共成無生一位意耳。除經論疑等者。經論是處弟子是人。人起惡邪必依經論。處有疑滯必由邪人。拔除邪疑。更無前後故成一意。本末究竟等者。發心為本同歸為末。故第三卷云。自他初后皆得修入。修即初發入即后證。與第一義名異義同。故論複次與五緣義更無差別。一一文下皆云異耳者。會義已同。文猶異耳。又聖說等者三止觀結。感應文多須以三結。文義若狹但以一結。如下四弘六即。或但以三結。具如下文顯是四諦及四三昧。或時三一併略如下三略。或時三一俱用即如今文。一則是通三則是別。通謂通三別謂各一。不見此意多生異端。問。何故須以止觀結之。答。此之三法通冠一切。今此五略其文遍通。故處處文以三一結。又復此部通名止觀。凡諸文義莫非止觀。不可見此結止觀名。咸謂並是修行之法。如六即中理及名字皆止觀結。及今文中但結感應。豈更別判三外之一。是知理教行果發心感應無非止觀故也。又此部雖復通名止觀。從釋名去文

【現代漢語翻譯】現代漢語譯本：報。圓念法身，諸身具足。又四三昧通四教故。故複名通。有人改云『四三昧別念佛通』者，未失大意，何假違文。次會果報與阿鞞跋致（Avaivartika，不退轉）同者。言果報者，即止依土。依必有正報，必有習報。是故果報即兼二雙。若云阿鞞跋致，阿鞞跋致只是習果一隻。習必招報，正必有依。現雖云只，當必具雙。二文雖殊，共成無生一位意耳。除經論疑等者。經論是處，弟子是人。人起惡邪，必依經論。處有疑滯，必由邪人。拔除邪疑，更無前後，故成一意。本末究竟等者。發心為本，同歸為末。故第三卷云：『自他初后皆得修入。』修即初發，入即后證。與第一義名異義同。故論複次與五緣義更無差別。一一文下皆云異耳者。會義已同，文猶異耳。又聖說等者，三止觀結。感應文多須以三結。文義若狹，但以一結，如下四弘六即。或但以三結，具如下文顯是四諦及四三昧。或時三一併略，如下三略。或時三一俱用，即如今文。一則是通，三則是別。通謂通三，別謂各一。不見此意，多生異端。問：何故須以止觀結之？答：此之三法，通冠一切。今此五略，其文遍通。故處處文以三一結。又復此部通名止觀。凡諸文義，莫非止觀。不可見此結止觀名，咸謂並是修行之法。如六即中，理及名字皆止觀結。及今文中，但結感應，豈更別判三外之一。是知理教行果，發心感應，無非止觀故也。又此部雖復通名止觀，從釋名去文

【English Translation】 English version: Report. The complete contemplation of the Dharmakaya (Dharmakāya, the body of the Dharma), all bodies are complete. Moreover, the four Samadhis (Samādhi, meditative absorption) pervade the four teachings, hence it is also named 'Pervading'. Some change it to 'The four Samadhis are separate, but mindfulness of Buddha is pervasive'. This does not lose the main meaning, why violate the text? Next, the convergence of karmic retribution is the same as Avaivartika (Avaivartika, non-retrogression). 'Karmic retribution' refers to the land relied upon. Reliance must have a proper reward and habitual reward. Therefore, karmic retribution encompasses both pairs. If it is called Avaivartika, Avaivartika is only one habitual result. Habit must invite retribution, and the proper must have reliance. Although it is said to be only one now, it must have both pairs. Although the two texts are different, they together form the meaning of the position of non-origination. Removing doubts about scriptures and treatises, etc. Scriptures and treatises are the place, and disciples are the people. If people give rise to evil and wrong views, they must rely on scriptures and treatises. If there are doubts and stagnation in a place, it must be due to evil people. Removing evil doubts, there is no before or after, so it becomes one meaning. The beginning and the end are ultimately the same. Arousing the mind is the beginning, and returning to the same place is the end. Therefore, the third volume says: 'Self and others, beginning and end, can all cultivate and enter.' Cultivation is the initial arising, and entering is the subsequent realization. The name is different from the first meaning, but the meaning is the same. Therefore, the discussion of 'furthermore' is no different from the meaning of the five conditions. Each text below says 'different ears'. The meaning of the convergence is the same, but the text is still different. Furthermore, the sage's saying, etc., is the conclusion of the three Zhi-Guan (Śamatha-Vipassanā, calming and insight meditation). Many texts of response and connection need to be concluded with three. If the meaning of the text is narrow, it can be concluded with one, such as the four vast vows and the six identities. Or it can be concluded with only three, as shown in the following text, which reveals the four noble truths and the four Samadhis. Sometimes the three and one are abbreviated together, such as the three abbreviations. Sometimes the three and one are used together, as in the current text. One is pervasive, and three are separate. Pervasive means pervading the three, and separate means each one. If you do not see this meaning, many heterodox views will arise. Question: Why is it necessary to conclude with Zhi-Guan? Answer: These three dharmas universally crown everything. Now these five abbreviations, their texts are universally pervasive. Therefore, the texts everywhere are concluded with three and one. Furthermore, this section is generally named Zhi-Guan. All texts and meanings are none other than Zhi-Guan. It is not possible to see this conclusion of the name Zhi-Guan and think that they are all methods of practice. For example, in the six identities, both principle and name are conclusions of Zhi-Guan. And in the current text, only the response and connection are concluded, how can one separately judge one of the three outside. It is known that principle, teaching, practice, result, arousing the mind, and response and connection are all none other than Zhi-Guan. Furthermore, although this section is generally named Zhi-Guan, from the explanation of the name onwards, the text

相區分不復更用三文結之。今三結中有列有釋。初之五字標應也。從或次下列應也。次即是漸。具即是頓。雜即不定。不次即是不定及頓。相對來耳。不具不雜亦復如是。眾生得益不同標感也。從或次下列感也。類應說之可以意得。從或四悉下釋也。次釋感應中初二句漸也。次二句是不定。后二句是頓四悉五緣一一相對故名為漸。或一或四多少雜亂故名不定。隨舉一法皆具一切故名為頓。故但結文成三止觀。何得即以修行釋之。如是等下例諸法相。準前可知。向但結前五緣四悉。複次四隨一切例然。次又以下一止觀結。文中既以發心為觀邪息為止。當知五緣複次四隨四悉。無非發心邪息故也。故三止觀亦復不出發心邪息。故知三一但是總別。五略只是十廣者。結章廣略。若前文云生起五略顯於十廣者。以略生起顯廣生起。今此復以五章攝於十章。故云只是。言初五章名發心者。大意五略雖有修行乃至果報。但是通途示其始末。若不爾者何名發心。釋名下四。正其所發。是故五章。通屬發心。方便雖非親修正行。行家方便通屬行攝。果報一章至果報者。從果報去廣略義均無復寬狹。故直爾解不須對辨。違謂偏空偏假。違于中圓故曰二邊。順謂圓中圓理順於實相故云勝妙。無明未盡。各於三土以受依正。通云果報。言二邊

【現代漢語翻譯】現代漢語譯本不再使用三種文字來總結區分（教義），現在這三種總結中既有羅列也有解釋。最初的五個字是標示『應』（眾生的根器與佛法的相應）的。從『或』字開始的下面是羅列『應』。『次』就是漸（漸修），『具』就是頓（頓悟），『雜』就是不定。『不次』就是不定和頓，是相對而言的。『不具』、『不雜』也是這樣。眾生得到的利益不同，這是標示『感』（佛菩薩的感應）。從『或』字開始的下面是羅列『感』。類似於『應』的解說，可以意會。從『或』字開始的四悉檀（四種說法方式）下面是解釋。解釋感應中，最初兩句是漸，接著兩句是不定，最後兩句是頓。四悉檀和五緣（修行的五個必要條件）一一相對，所以稱為漸。或者一種，或者四種，多少雜亂，所以稱為不定。隨便舉出一種法，都具備一切法，所以稱為頓。所以只是總結文字，成就三種止觀（三種禪定方法），怎麼能立即用修行來解釋它呢？像這樣等等，是比照各種法相，按照前面的解釋就可以理解。前面只是總結了五緣和四悉檀。再次，四隨（四種隨順）一切都是這樣。接下來『次又』以下，是用一種止觀來總結。文中既然以發心（菩提心）為觀，以邪念止息為止。應當知道五緣、再次的四隨、四悉檀，無非都是發心和邪念止息的體現。所以三種止觀也不超出離發心和邪念止息。所以知道三種和一種，只是總和別的關係。五略（五種綱要）只是十廣（十種廣說）的簡略。總結章節的廣略。如果前面的文章說『生起五略，顯於十廣』，是用簡略的生起顯示廣大的生起。現在這裡又用五章來概括十章，所以說『只是』。說最初五章名為發心，大意是五略雖然有修行乃至果報，但是通常是顯示其始末。如果不是這樣，怎麼能稱為發心呢？『釋名』下面的四章，正是確定所發的（菩提心）。所以五章，都屬於發心。方便雖然不是親自修正行，修行人的方便都屬於修行所攝。果報一章到果報，從果報開始，廣略的意義相同，沒有寬窄的區別。所以直接解釋，不需要對比辨析。違背是指偏空、偏假，違背中道圓融，所以說是二邊。順從是指圓融中道，圓滿的道理順應實相，所以說是殊勝微妙。無明沒有斷盡，各自在三土（三種不同的佛土）中接受依報和正報。統稱為果報。說的二邊

【English Translation】 English version They are no longer distinguished and summarized using three types of texts. Now, these three summaries include both enumeration and explanation. The initial five words indicate 'correspondence' (the correspondence between sentient beings' faculties and the Buddha's teachings). Following 'or,' the subsequent text enumerates 'correspondence.' 'Next' signifies gradual (cultivation), 'complete' signifies sudden (enlightenment), and 'mixed' signifies indefinite. 'Not next' signifies indefinite and sudden, in relation to each other. 'Not complete' and 'not mixed' are similar. The different benefits received by sentient beings indicate 'response' (the response of Buddhas and Bodhisattvas). Following 'or,' the subsequent text enumerates 'response.' Similar to the explanation of 'correspondence,' it can be understood intuitively. Following 'or,' the four Siddhantas (four modes of teaching) provide explanation. In the explanation of response and correspondence, the initial two sentences are gradual, the next two sentences are indefinite, and the final two sentences are sudden. The four Siddhantas and five conditions (five necessary conditions for practice) correspond one by one, hence called gradual. Either one or four, in varying amounts and mixed, hence called indefinite. Whatever dharma is mentioned, it possesses all dharmas, hence called sudden. Therefore, merely summarizing the text accomplishes the three types of cessation and contemplation (three methods of meditation). How can it be immediately explained through practice? Like this and so on, it is comparing various dharma characteristics, which can be understood according to the previous explanation. Previously, only the five conditions and four Siddhantas were summarized. Again, the four followings (four kinds of compliance) are all like this. Next, from 'next again' onwards, it is summarized using one type of cessation and contemplation. Since the text takes the arising of Bodhicitta (the mind of enlightenment) as contemplation, and the cessation of evil thoughts as cessation. It should be known that the five conditions, the subsequent four followings, and the four Siddhantas are all manifestations of the arising of Bodhicitta and the cessation of evil thoughts. Therefore, the three types of cessation and contemplation do not go beyond the arising of Bodhicitta and the cessation of evil thoughts. Therefore, it is known that the three and the one are merely the relationship of general and specific. The five summaries (five outlines) are merely the abbreviation of the ten expansions (ten elaborations). Summarizing the breadth and brevity of the chapters. If the previous text said, 'The arising of the five summaries reveals the ten expansions,' it is using the arising of the brief to reveal the arising of the vast. Now, here again, the five chapters are used to encompass the ten chapters, hence it is said 'merely.' Saying that the initial five chapters are called the arising of Bodhicitta, the general idea is that although the five summaries have practice and even fruition, they usually show its beginning and end. If it were not like this, how could it be called the arising of Bodhicitta? The four chapters below 'explanation of names' are precisely to determine what is being aroused (Bodhicitta). Therefore, the five chapters all belong to the arising of Bodhicitta. Although skillful means are not personally engaging in correct practice, the skillful means of practitioners all belong to the practice. The chapter on fruition to fruition, from fruition onwards, the meaning of breadth and brevity is the same, without differences in width. Therefore, explain directly, without needing to compare and analyze. Contradiction refers to being biased towards emptiness or biased towards existence, contradicting the middle way and perfect harmony, hence it is said to be the two extremes. Compliance refers to the perfect harmony of the middle way, the perfect principle complies with reality, hence it is said to be supremely wonderful. Ignorance has not been exhausted, each receives the dependent reward and the proper reward in the three lands (three different Buddha lands). Collectively called fruition. The mentioned two extremes

報者。從空出假而為有邊感方便土。若以凡夫三藏菩薩而為有邊感同居土。通教二地。別人十信圓人五品。及以諸教殘思所潤皆感同居。若以二乘通七地去別七住去圓七信去通為空邊者同在方便。今文且說偏空偏假所感果報。不如初住初地已上居果報土。若作通說。住前雖圓所感果報猶在方便。起教等者。自證妙理稱機說法。教由機生故云起教。此約為主對機說也。佛雖興世必假大權扣機擊發。故云起教。此約為伴對主說也。或作佛身等者。法身八相具如釋迦從始至末一代化儀。九界等者。如華嚴中文殊普賢八部等類。對揚頓也。從四含去乃至般若空生身子帝釋文殊八部之流對揚漸也。如華嚴中加四菩薩即轉頓也。佛初成道令諸比丘處處化人。方等等中文殊凈名空生身子等即轉漸也。如諸經末受佛囑累發誓弘經。即弘通也。文雖不云開漸顯頓。意亦可知。但法華中無加說義闕于轉耳。此並約眷屬說也。問。大章名起教五略名裂網云何得同。答。對揚利物名為起教。令他除疑名為裂網。起教本為除他疑網是故同也。簡非竟。次顯是中初四諦者。四種四諦即是大經聖行品文。第十一初以八苦釋苦即生滅苦也。苦諦文末約四諦簡云。凡夫有苦而無諦。聲聞有苦有苦諦。菩薩解苦無苦。餘三亦然。即是通教菩薩對三藏簡。第十

【現代漢語翻譯】報者（Bào zhě）：從空出假而為有邊感方便土。若以凡夫三藏菩薩而為有邊感同居土。通教二地。別人十信圓人五品。及以諸教殘思所潤皆感同居。若以二乘通七地去別七住去圓七信去通為空邊者同在方便。今文且說偏空偏假所感果報。不如初住初地已上居果報土。若作通說。住前雖圓所感果報猶在方便。起教等者：自證妙理稱機說法。教由機生故云起教。此約為主對機說也。佛雖興世必假大權扣機擊發。故云起教。此約為伴對主說也。或作佛身等者：法身八相具如釋迦（Shìjiā）從始至末一代化儀。九界等者：如華嚴中文殊（Wénshū）普賢（Pǔxián）八部等類。對揚頓也。從四含去乃至般若空生身子帝釋文殊八部之流對揚漸也。如華嚴中加四菩薩即轉頓也。佛初成道令諸比丘處處化人。方等等中文殊凈名空生身子等即轉漸也。如諸經末受佛囑累發誓弘經。即弘通也。文雖不云開漸顯頓。意亦可知。但法華中無加說義闕于轉耳。此並約眷屬說也。問：大章名起教五略名裂網云何得同？答：對揚利物名為起教。令他除疑名為裂網。起教本為除他疑網是故同也。簡非竟。次顯是中初四諦者：四種四諦即是大經聖行品文。第十一初以八苦釋苦即生滅苦也。苦諦文末約四諦簡云。凡夫有苦而無諦。聲聞有苦有苦諦。菩薩解苦無苦。餘三亦然。即是通教菩薩對三藏簡。第十

【English Translation】 Reporter: From emptiness emerges the provisional, leading to the realm of expedient lands. If ordinary beings, the Tripitaka Bodhisattvas, are considered to have a boundary, they perceive the Land of Co-dwelling. This includes the Two Grounds of the Common Teaching, the Ten Faiths of the Separate Teaching, the Five Grades of the Perfect Teaching, and those nourished by the remaining thoughts of various teachings, all of whom perceive the Land of Co-dwelling. If the Two Vehicles, those who have passed the Seventh Ground in the Common Teaching, the Seventh Stage in the Separate Teaching, the Seventh Faith in the Perfect Teaching, and those who consider the Common Teaching to be the side of emptiness, all reside in the expedient realm. This text primarily discusses the karmic rewards perceived by those attached to emptiness or provisionality. These are inferior to those who reside in the Land of Karmic Reward from the Initial Abode or Initial Ground onwards. If a general explanation is given, even if one is perfect before reaching the Abode, the karmic rewards perceived still reside in the expedient realm. The arising of teachings, etc.: Personally realizing the wonderful principle and teaching according to the capacity of beings. Teachings arise from the capacity of beings, hence the term 'arising of teachings.' This refers to the principal teaching in response to the capacity of beings. Although the Buddha appears in the world, he must rely on great skillful means to tap into and trigger the potential of beings, hence the term 'arising of teachings.' This refers to the companions teaching in response to the principal. Or acting as the Buddha's body, etc.: The eight aspects of the Dharma body are fully manifested, just as Shakyamuni (釋迦, Śākyamuni) did from beginning to end in his lifetime of transformative activities. The Nine Realms, etc.: Such as Manjushri (文殊, Wénshū), Samantabhadra (普賢, Pǔxián), and the Eight Classes in the Avatamsaka Sutra. This is a sudden and direct praise. From the Four Agamas onwards, up to Prajna, Subhuti, Shariputra, Indra, Manjushri, and the Eight Classes, the praise is gradual. In the Avatamsaka Sutra, the addition of the Four Bodhisattvas transforms it into sudden. When the Buddha first attained enlightenment, he instructed the monks to transform people everywhere. In the Vaipulya Sutras, Manjushri, Vimalakirti, Subhuti, Shariputra, etc., transform it into gradual. As in the endings of various sutras, receiving the Buddha's entrustment and vowing to propagate the sutras, this is propagation and dissemination. Although the text does not explicitly mention opening the gradual and revealing the sudden, the meaning can be understood. However, the Lotus Sutra lacks the meaning of addition, thus lacking transformation. This is all in relation to the retinue. Question: The major chapter is named 'Arising of Teachings,' and the five summaries are named 'Tearing the Net.' How can they be the same? Answer: Praising and benefiting beings is called 'Arising of Teachings.' Enabling others to remove doubts is called 'Tearing the Net.' The fundamental purpose of 'Arising of Teachings' is to remove the net of doubts for others, hence they are the same. The refutation is complete. Next, revealing the initial Four Noble Truths within this: The four types of Four Noble Truths are from the chapter on Holy Conduct in the Great Nirvana Sutra. Eleventh, initially explaining suffering with the Eight Sufferings is the suffering of arising and ceasing. At the end of the text on the Truth of Suffering, it is simplified using the Four Noble Truths, saying: Ordinary beings have suffering but no truth. Hearers have suffering and the Truth of Suffering. Bodhisattvas understand suffering and have no suffering. The remaining three are also like this. This is the Common Teaching Bodhisattva simplifying the Tripitaka. Tenth,

二初以善不善愛及以九喻。謂責主有餘羅剎女婦等。以釋集諦即生滅集也。集諦文末約四諦簡云。凡夫有苦無諦。二乘有苦有苦諦。菩薩解苦無苦而有真諦。三諦亦然。疏云。前苦諦文末不云有真故知是通。今云有真真是真實。故知即是次第不次第二種真實。此是別圓對三藏簡。至釋滅諦文末。但云見滅煩惱斷故常。無煩惱故樂。佛菩薩因緣名凈。無二十五有名我。道諦文末但云常無常有為無為等。滅道文末但云四德。既不復更與二乘比決。故知單約別圓釋也。自非一家圓會經旨。佛語巧略何由可通。乃至下文下智中智。此並四種四諦之明文也。后復因文殊問。佛廣答七種二諦。次廣明一實具如玄文。今初明生滅四諦者。諦義具如玄文第三。言三相者。不立住相與異合說。以人多於住起常計故。故凈名云。比丘汝今亦生亦老亦滅。老即是異。此中義兼一期唸唸二種三相。言四心者即是四分煩惱。四分必是三相所遷。故云流動。流動即生滅也。四相雖屬不相應行。即彼煩惱是生等故。為顯此中成生滅義。是故須以生等說之。下文道滅尚成生滅。故此苦集須云生等。以實有道治彼苦集。故云對治。有苦集時則無有道。若有道時能除苦集。故云易奪。滅有因果還歸無餘故亦生滅。故阿含中明四諦義遍一切法。如雲知漏知漏集

。知漏滅知漏滅道。十二因緣十二頭陀。一一皆生四諦之義。具如法華疏釋迦葉中。雖世出世等者通結四諦併成生滅。通教具如思益經文。釋簽已引。別義者。先正釋苦中初總明境。次乃是下總明菩薩出假智力。次從謂下略舉一界況釋之也。鈹字從金從刀者俗。鈹謂鈹開剝皮割肉截骨等也。然其字義大同小異。故玉篇云。剝者裂也。刻割也。去肉脫皮也。割裁截也。若如也。干數也。如其苦類相狀無量。故非下舉劣顯勝。下三諦準知。問。苦諦文中約十法界。集諦文中但云種種。道諦文中分析體等。滅諦文中分四教別者何耶。答。苦集義通須約十界。是所治故須通云十。道亦應四。且據能斷內外苦集故但云二。滅若云二于理無妨。寄教分齊委分四別。此即苦集俱十道滅並四。二種因果各同類故。集諦中雲身曲等者。身如集影如苦。聲如集響如苦。道諦中雲析體巧拙者。分界內外。方便通指賢聖諸位斷惑用智。皆云方便。則有四種方便不同。曲直長短者。化城寶所各有曲直。五百為長三百為短。言權實者。如第三卷偏圓中說。俗釋權者反常合道。又云。跡近而行遠和光不同塵。賈逵曰。變也。宜也。字義申此可以意知。又滅下滅諦中言若干正助者。義通四種滅也。又如是下別滅諦中雲塵沙者。譬無知數多。他解唯二。一

染污。二不染。不染即習氣。今家意者。小乘習氣即別惑是。故今釋之。分界內外一十六門知病識藥及授藥也。又三悉下以四悉檀判無量也。別教始終立四悉義。即初地去名第一義。今此無量從於地前三悉義邊。立無量名故云從多。無作四諦中言皆是者。非但道滅苦集亦實。初后不二故名無作。異別無量故云無復。又只別三悉即第一義故云無復。遍在諸經不可委記。次對土中言橫豎者。豎約設教對機。機既增減不同。致使教有差別。四土對教優劣多少故名為豎。土體敵對無復優劣故名為橫。問方便土中已無通惑。何須通教。橫豎二義皆云用通。答。大乘初門調機入頓。為知故學非用斷惑。如諸聲聞至方等會。被彈斥已皆習通門。若至方等必到法華。在方便土須通教者。此約不至方等會人。問。若是實報何須用別教耶。答。約教道說證道必無。問。寂光既極何須用教。橫豎二文皆用無作。答。教被中下不被究竟。初住已上名不寂光。等覺為中。妙覺為上。出凈名疏。又總說下以別釋總。故離苦集為十二支。觀因緣智以為道諦。十二支滅以為滅諦。故大經下引證。二十五云。觀因緣智凡有四種。謂下中上上上。下智觀者不見佛性。以不見故得聲聞菩提。中智觀者不見佛性。不見佛性故得緣覺菩提。上智觀者見不了了。不了

{ "translations": [ "現代漢語譯本", "染污。二是不染。不染即是習氣。現在天臺宗的觀點認為，小乘的習氣就是別惑。所以現在解釋它，分界內外一十六門，是爲了知道病癥、認識藥物以及給予藥物。又在三悉檀之下，用四悉檀來判斷無量。別教始終立四悉檀的意義，就是從初地開始稱為第一義。現在這個無量，是從地前三悉檀的意義方面立無量之名，所以說『從多』。無作四諦中說『皆是』，不只是道諦和滅諦，苦諦和集諦也是真實的。初后不二，所以稱為無作。因為異別無量，所以說『無復』。又只是別三悉檀就是第一義，所以說『無復』。這種說法遍在諸經，無法詳細記載。", "其次，對於凈土中說的橫豎，豎是指根據設教來對應根機。根機有增減不同，導致教法有差別。四土對應教法的優劣多少，所以稱為豎。凈土的本體是敵對的，沒有優劣之分，所以稱為橫。問：方便土中已經沒有通惑，為什麼需要通教？橫豎二義都說『用通』。答：大乘的初門是調伏根機進入頓悟，爲了知曉而學習，不是爲了斷惑。比如諸聲聞到了方等會上，被彈斥之後都學習通門。如果到了方等會，必定會到達法華會。在方便土需要通教，這是指沒有到達方等會的人。問：如果是實報土，為什麼需要用別教呢？答：這是從教道來說，證道必定沒有。問：寂光土既然是極境，為什麼需要用教法？橫豎二文都用無作。答：教法是針對中下根機，不針對究竟的根機。初住以上稱為不寂光。等覺是中，妙覺是上。出自《維摩經疏》。", "又，總說之後用別釋總。所以離開苦集為十二支，觀因緣的智慧作為道諦，十二支的滅盡作為滅諦。所以《大般涅槃經》下引用證明。《二十五三昧經》說：『觀因緣的智慧凡有四種，即下智、中智、上智、上上智。下智觀者不見佛性（Buddha-nature），因為不見佛性，所以得到聲聞菩提（Śrāvakabodhi）。中智觀者不見佛性，因為不見佛性，所以得到緣覺菩提（Pratyekabuddhabodhi）。上智觀者見但不清楚，不清楚』" ], "english_translations": [ "English version", 'Defilement. The second is non-defilement. Non-defilement is habitual energy (vāsanā). The Tiantai school now considers the habitual energy of the Hinayana to be separate delusions (別惑). Therefore, it is now explained that distinguishing the sixteen gates within and without is to know the disease, recognize the medicine, and administer the medicine. Furthermore, below the Three Seals (三悉檀), the Four Seals (四悉檀) are used to judge the immeasurable. The Separate Teaching (別教) establishes the meaning of the Four Seals from beginning to end, which is called the First Meaning (第一義) from the first ground (初地). Now, this immeasurable is established from the aspect of the Three Seals before the ground, so it is said \'from many\'. In the Non-Action Four Noble Truths (無作四諦), it is said \'all are\', not only the Truth of the Path (道諦) and the Truth of Cessation (滅諦), but also the Truth of Suffering (苦諦) and the Truth of Accumulation (集諦) are real. The beginning and the end are not two, so it is called Non-Action. Because of the immeasurable differences, it is said \'no more\'. Moreover, only the Separate Three Seals are the First Meaning, so it is said \'no more\'. This statement is found throughout the scriptures and cannot be recorded in detail.', 'Secondly, regarding the horizontal and vertical mentioned in the Pure Land (淨土), the vertical refers to the teaching being established according to the capacity of the audience. The capacities of the audience vary, resulting in differences in the teachings. The four lands correspond to the superiority and inferiority of the teachings, so it is called vertical. The essence of the Pure Land is adversarial, without superiority or inferiority, so it is called horizontal. Question: In the Land of Expediency (方便土), there are no longer common delusions (通惑), so why is the Common Teaching (通教) needed? Both the horizontal and vertical meanings say \'using the Common\'. Answer: The initial gate of the Mahayana is to tame the capacity of the audience to enter sudden enlightenment, learning for the sake of knowing, not for the sake of cutting off delusions. For example, when the Śrāvakas (聲聞) arrive at the Vaipulya Assembly (方等會), after being criticized, they all learn the Common Gate. If they arrive at the Vaipulya Assembly, they will definitely arrive at the Lotus Assembly (法華會). The Common Teaching is needed in the Land of Expediency, referring to those who have not arrived at the Vaipulya Assembly. Question: If it is the Land of Actual Reward (實報土), why is the Separate Teaching needed? Answer: This is from the perspective of the teaching path, and there is definitely no attainment of the path. Question: Since the Land of Tranquil Light (寂光土) is the ultimate state, why is teaching needed? Both the horizontal and vertical texts use Non-Action. Answer: The teaching is for those of middle and lower capacity, not for those of ultimate capacity. Those above the first abode (初住) are called not the Land of Tranquil Light. Equal Enlightenment (等覺) is the middle, and Wonderful Enlightenment (妙覺) is the upper. From the Commentary on the Vimalakirti Sutra (淨名疏).', 'Furthermore, after the general explanation, the specific explains the general. Therefore, leaving suffering and accumulation is the twelve branches (十二支), the wisdom of observing conditions is taken as the Truth of the Path, and the extinction of the twelve branches is taken as the Truth of Cessation. Therefore, the Mahāparinirvāṇa Sūtra (大般涅槃經) quotes proof below. The Twenty-Five Samādhis Sūtra (二十五三昧經) says: \'The wisdom of observing conditions is of four kinds, namely, lower wisdom, middle wisdom, upper wisdom, and highest wisdom. Those who observe with lower wisdom do not see the Buddha-nature (佛性), and because they do not see the Buddha-nature, they attain Śrāvakabodhi (聲聞菩提). Those who observe with middle wisdom do not see the Buddha-nature, and because they do not see the Buddha-nature, they attain Pratyekabuddhabodhi (緣覺菩提). Those who observe with upper wisdom see but not clearly, not clearly\'' ] }

了故住十住地。上上智觀者。見則了了得阿耨菩提。以是義故十二因緣名為佛性。佛性者第一義空。第一義空名為中道。中道名佛。佛名涅槃。因緣不殊四觀不等。對別教中經云住十住地等者。以次第行從住入空。乃至十地方入中道。次第住三故名為住。住及不了並約教道。若無四教此文難消。至禪境中當復廣說。又中論下離論四句以證四教。以此四句因緣居初。故將因緣以對初教。有其二意。一者以初對初。二者以事對事。又復因緣為諸法本。隨觀別故成空假中。故證教別同觀因緣。次又解下復將初句釋四四諦。四四諦中皆觀因緣。故以因緣對四苦集。滅苦方便空分析體。及假中異故成四別。前釋似同對文少別。是故重釋。又偈云下復對因緣者。前雖四句對四因緣。未分因緣及以所生用對因果。作此對已即知初句為初觀也。下三句別皆觀因緣。故文云去引論一部俱觀因緣。約前後文而分小衍。此依古師判論教云。教有二種。一通二別。通謂遍被終期不二。別如法華三乘各別。今此論文但申別教。于別教中正申于大。即前二十五品。兼申二乘即后兩品。因緣申中邪見申小。今且用之故云指也。然今家意與古人別。古人雖以二十五品別屬大乘。而不知有兼通含別。以因緣品別對中乘。而不知論因緣為宗。當知下次結諦緣

【現代漢語翻譯】現代漢語譯本因此安住於十住地（菩薩修行過程中的十個階段）。以上上智慧觀察的人，見到就能完全證得阿耨多羅三藐三菩提（無上正等正覺）。因為這個緣故，十二因緣被稱為佛性。佛性就是第一義空（勝義空），第一義空被稱為中道。中道名為佛，佛名涅槃（寂滅）。因緣沒有差別，四觀不同。對於別教（區別于其他教派的教義）中經文所說的安住於十住地等，是以次第修行，從住進入空，乃至十地（菩薩修行的十個階位）方能進入中道。次第安住於三，所以名為住。住和不了，都是就教義而言。如果沒有四教（藏、通、別、圓四種教法），這段文字難以理解。到禪定境界中，應當再次廣泛解說。又《中論》下面用離論四句來證明四教。因為這四句中因緣居於首位，所以用因緣來對應初教。這裡有兩種含義：一是初對初，二是事對事。而且因緣是諸法的根本，隨著觀察的不同，成就空、假、中。所以證明教義的區別，共同觀察因緣。其次，下面的解釋又將第一句解釋為四四諦（苦、集、滅、道四聖諦）。四四諦中都觀察因緣，所以用因緣來對應四苦集（苦諦和集諦）。滅苦的方便是空，分析體和假、中的不同，所以成就四種區別。前面的解釋相似，但對應經文略有不同，所以重新解釋。又偈頌下面再次對應因緣，前面雖然用四句對應四因緣，但沒有區分因緣以及所生，用因來對應因果。作此對應后，就知道第一句是初觀。下面三句分別都觀察因緣，所以經文中說引用論的一部分都觀察因緣。根據前後文來區分小乘。這是根據古師判論教義所說。教義有兩種：一通，二別。通是指普遍被及，最終歸於不二。別如《法華經》中三乘（聲聞乘、緣覺乘、菩薩乘）各有區別。現在這部論只闡述別教，在別教中主要闡述大乘，就是前面的二十五品。兼及二乘，就是後面的兩品。因緣闡述中道，邪見闡述小乘。現在姑且用它，所以說是『指』。然而今家的意思與古人不同。古人雖然認為二十五品分別屬於大乘，但不知道有兼通含別。用因緣品分別對應中乘，而不知道論因緣為宗。應當知道下面總結諦緣。

【English Translation】 English version Therefore, one dwells in the Ten Abodes (ten stages in the Bodhisattva's path). Those who observe with the highest wisdom will fully attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). For this reason, the Twelve Nidanas (Twelve Links of Dependent Origination) are called Buddha-nature. Buddha-nature is the First Principle of Emptiness (ultimate emptiness). The First Principle of Emptiness is called the Middle Way. The Middle Way is called Buddha. Buddha is called Nirvana (cessation). The Nidanas are not different, but the Four Contemplations are not the same. Regarding the sutras in the Distinct Teaching (teachings that are distinct from other schools) that speak of dwelling in the Ten Abodes, it is through sequential practice, entering emptiness from dwelling, until one enters the Middle Way at the Ten Bhumis (ten stages of the Bodhisattva path). Dwelling sequentially in the Three is therefore called dwelling. Dwelling and non-understanding both refer to the teachings. Without the Four Teachings (Tripitaka, Common, Distinct, and Perfect Teachings), this passage would be difficult to comprehend. This will be further explained in the realm of Chan meditation. Furthermore, the four phrases of the 'Treatise on the Middle Way' are used to prove the Four Teachings. Because the Nidanas are at the beginning of these four phrases, the Nidanas are used to correspond to the Initial Teaching. There are two meanings here: first, initial corresponds to initial; second, matter corresponds to matter. Moreover, the Nidanas are the root of all dharmas. Depending on the different contemplations, emptiness, provisionality, and the Middle Way are achieved. Therefore, to prove the difference in teachings, one commonly contemplates the Nidanas. Next, the explanation below further explains the Four Noble Truths (suffering, its cause, its cessation, and the path to its cessation) using the first phrase. In the Four Noble Truths, one contemplates the Nidanas. Therefore, the Nidanas are used to correspond to the Four Sufferings (suffering and its cause). The means to cease suffering is emptiness, analyzing the substance and the difference between provisionality and the Middle Way, thus achieving the four distinctions. The previous explanation is similar, but the correspondence to the text is slightly different, so it is explained again. Furthermore, the verse below corresponds to the Nidanas again. Although the four phrases correspond to the four Nidanas, the Nidanas and what is produced are not distinguished, and cause is used to correspond to cause and effect. After this correspondence is made, it is known that the first phrase is the initial contemplation. The following three phrases separately contemplate the Nidanas, so the text says that quoting a part of the treatise contemplates the Nidanas. According to the preceding and following texts, the Hinayana (Small Vehicle) is distinguished. This is according to the ancient teachers' judgment of the teachings of the treatise. There are two types of teachings: common and distinct. Common refers to being universally received and ultimately returning to non-duality. Distinct is like the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) in the 'Lotus Sutra', each being distinct. Now, this treatise only expounds the Distinct Teaching, and within the Distinct Teaching, it mainly expounds the Mahayana (Great Vehicle), which is the preceding twenty-five chapters. It also includes the Two Vehicles, which are the following two chapters. The Nidanas expound the Middle Way, and wrong views expound the Small Vehicle. Now, we will tentatively use it, so it is said to 'point'. However, the meaning of the present school is different from that of the ancients. Although the ancients believed that the twenty-five chapters separately belonged to the Mahayana, they did not know that there was a combination of common and distinct. The Nidana chapter separately corresponds to the Middle Vehicle, but they did not know that the treatise on the Nidanas was the main principle. It should be known that the following concludes the Truth of Dependent Origination.

與偈不殊。已分別下次約諸經明發心相。前明四諦四諦是理。一切發心莫不依理。故引十種以理居初。隨事既多不可具引。且引此十以為事端。先列次釋。列中應知經論多少不同。如十住婆沙但有七種發心。初云三種。一諸佛令發。二護法故發。三大悲故發。又有四種一為菩薩教故發二見菩薩行行故發。三見放光而發。四見佛相而發。諸佛教令。與今文聞法義同。護法與今文見法滅義同。大悲與今文見受苦義同。見行行放光相好全與今文名同。余文猶闕。無量壽觀報恩等經亦有多發。望今亦闕不能具記。優婆塞戒有十種發。一不樂近外道法故發。二內善因緣故。三觀生死過。四見聞惡故。五自訶煩惱。六睹五神通。七欲知世間。八聞佛妙事。九謂愍念故。十愛眾生故。望今亦闕比之可見。華嚴第六明初住菩薩發心不同。或見佛相好。或睹佛神變。或聞佛說法。或聽佛教誡。或見眾生受苦。或聞廣說法發菩提心求一切智。初住與今雖高下異。后必由初以初例后。故今十意與彼略同。問。此中十文有何次第。答。推理滿故次得相好。得相好故能起神變。既以身輪現變。次以口輪開導。身口兩益但是正報。正報必須依報國土。既有能被依正身口。必有所化徒眾不同。眾必稟教修行正法。正法將墜時逢像末。法漸澆訛眾生起過

【現代漢語翻譯】現代漢語譯本與偈頌的意義沒有差別。下面將根據各種經典來詳細說明發菩提心的各種相狀。前面說明的四諦（苦、集、滅、道）是根本的道理。一切發菩提心都不能脫離這些根本的道理。所以，這裡引用十種發心，以『理』作為首要。由於涉及的事情很多，不能全部引用，所以先引用這十種作為例子。先列舉，然後解釋。在列舉中，應該知道不同的經典和論著，內容多少有所不同。例如，《十住婆沙論》中只有七種發心。最初說有三種：一是諸佛讓發的，二是為守護佛法而發的，三是大悲心而發的。又有四種：一是為菩薩的教導而發的，二是見到菩薩的修行而發的，三是見到佛放光而發的，四是見到佛的相好而發的。諸佛的教令，與本文中的『聞法』意義相同。守護佛法，與本文中的『見法滅』意義相同。大悲心，與本文中的『見受苦』意義相同。見到菩薩的修行、佛放光、佛的相好，與本文中的名稱完全相同。其餘的經文還有缺失。《無量壽觀經》、《報恩經》等也有多種發心，但與本文相比也有缺失，不能一一列舉。《優婆塞戒經》中有十種發心：一是不喜歡接近外道法而發的，二是內在的善因緣而發的，三是觀察生死的過患而發的，四是見聞惡事而發的，五是自我呵責煩惱而發的，六是看到五神通而發的，七是想要了解世間而發的，八是聽聞佛的妙事而發的，九是憐憫眾生而發的，十是愛護眾生而發的。與本文相比，也有缺失，可以對比來看。《華嚴經》第六卷說明了初住菩薩發心的不同：或是見到佛的相好，或是看到佛的神變，或是聽聞佛的說法，或是聽從佛的教誡，或是見到眾生受苦，或是聽聞廣大的說法，從而發菩提心，尋求一切智慧。初住菩薩與本文所說的發心，雖然有高下之分，但後面的發心必定由最初的發心而來，所以可以用最初的發心來類比後面的發心。因此，本文中的十種發心，與《華嚴經》中的內容大致相同。問：這十種發心有什麼次第？答：因為通達道理才能圓滿，所以其次是得到佛的相好。因為得到佛的相好，才能發起神通變化。既然用身體展現變化，其次是用口宣說開導。身和口兩種利益，都屬於正報。正報必須依靠依報國土。既然有能施予利益的依正身口，必定有被教化的不同徒眾。徒眾必定稟承教法，修行正法。正法將要衰落的時候，正處於像法末期。佛法逐漸衰敗，眾生開始造作惡業。

【English Translation】 English version It is no different from the verses. Next, I will explain the aspects of generating Bodhicitta (the aspiration for enlightenment) based on various sutras. The Four Noble Truths (suffering, its origin, its cessation, and the path to its cessation) mentioned earlier are the fundamental principles. All generation of Bodhicitta cannot deviate from these fundamental principles. Therefore, ten types of generation are cited here, with 'reason' as the first. Since there are many matters involved, not all can be cited, so these ten are cited as examples first. First list, then explain. In the listing, it should be known that different sutras and treatises differ in the amount of content. For example, the Ten Stages Treatise only has seven types of generation. The first says there are three types: first, generated by the Buddhas; second, generated for the protection of the Dharma; third, generated by great compassion. There are also four types: first, generated for the sake of the Bodhisattva's teachings; second, generated by seeing the practice of Bodhisattvas; third, generated by seeing the emission of light; fourth, generated by seeing the Buddha's marks and characteristics. The Buddhas' commands have the same meaning as 'hearing the Dharma' in this text. Protecting the Dharma has the same meaning as 'seeing the extinction of the Dharma' in this text. Great compassion has the same meaning as 'seeing suffering' in this text. Seeing the practice of Bodhisattvas, the emission of light, and the Buddha's marks and characteristics are exactly the same as the names in this text. The remaining texts are still missing. The Contemplation Sutra of Immeasurable Life, the Sutra of Gratitude, etc., also have various generations, but they are also missing compared to this text, and cannot be listed one by one. The Upasaka Precepts Sutra has ten types of generation: first, generated because one does not like to approach non-Buddhist teachings; second, generated by internal good causes; third, generated by observing the faults of birth and death; fourth, generated by seeing and hearing evil deeds; fifth, generated by self-reproach of afflictions; sixth, generated by seeing the five supernormal powers; seventh, generated by wanting to understand the world; eighth, generated by hearing the Buddha's wonderful deeds; ninth, generated by compassion for sentient beings; tenth, generated by love for sentient beings. Compared to this text, there are also omissions, which can be compared. The sixth volume of the Flower Garland Sutra explains the different generation of Bodhicitta by Bodhisattvas in the first stage: either seeing the Buddha's marks and characteristics, or seeing the Buddha's miraculous transformations, or hearing the Buddha's teachings, or listening to the Buddha's instructions, or seeing sentient beings suffering, or hearing extensive teachings, thereby generating Bodhicitta and seeking all wisdom. Although the Bodhisattvas in the first stage and the generation of Bodhicitta mentioned in this text have differences in level, the later generation of Bodhicitta must come from the initial generation, so the initial generation can be used to analogize the later generation. Therefore, the ten types of generation in this text are roughly the same as the content in the Flower Garland Sutra. Question: What is the order of these ten types of generation? Answer: Because understanding reason leads to perfection, the next is obtaining the Buddha's marks and characteristics. Because one obtains the Buddha's marks and characteristics, one can initiate miraculous transformations. Since one uses the body to display transformations, the next is to use the mouth to speak and guide. Both the benefits of body and mouth belong to the principal retribution. The principal retribution must rely on the dependent retribution of the land. Since there are dependent and principal body and mouth that can bestow benefits, there must be different disciples who are being taught. The disciples must receive the teachings and practice the correct Dharma. When the correct Dharma is about to decline, it is in the final period of the Semblance Dharma. The Buddha's teachings gradually decline, and sentient beings begin to create evil karma.

。起過為因必感眾苦。次第雖爾發者隨對。各生四解。◎

止觀輔行傳弘決卷第一之三

止觀輔行傳弘決卷第一之四

唐毗陵沙門湛然述

◎次解釋中初推理者。文四義二意亦在一。下去九法例然。托境發心隨推隨發。若論修行初門不同。故章安云。聲聞以苦諦為首。緣覺以集諦為首。菩薩以道諦為首。此約三藏三乘生滅四諦。通菩薩以界內滅諦為首。別菩薩以界外道諦為首。圓菩薩以界外滅諦為首。今為成顯是不論二乘復非行別。全依四諦而為次第。菩薩不同故分四異。俱觀法性四解不同。世人咸云。推法性理曾不簡理真偽是非。此中三藏亦云法性自天而然與別何異。是故應分權實法性。三藏既雲集不能染。乃至滅不能凈。故四諦外別立法性。當知苦集但是能覆不能惱染。道滅能顯而理本凈。法性如月。苦集如雲。道如卻除。滅如卻已故引況云。滅尚非理。菩提煩惱更互相傾。故名生滅。推無生者。法性不殊即不即異。冰水為喻乍似於圓。然但以六道因果喻水。真諦法性喻水為別即名雖等不見心性三千世間三諦之理。舉況引經同異準說可知。推無量者。法性之理出於二邊。前之二教尚沒空有。佛藏十喻覆顯似同。望彼三藏理體永異。推無作者。凡法尚是。與通教苦集尚是相即似同。能即所

【現代漢語翻譯】起心動念都是因為過去的業力，必然會感受到種種痛苦。雖然次第如此，但修行者隨所面對的境界，各自生起四種理解。

《止觀輔行傳弘決》卷第一之三

《止觀輔行傳弘決》卷第一之四

唐朝毗陵沙門湛然述

接下來解釋『中』，首先是推理。文中包含四種意義，兩種意境，實際上意念是一致的。下文的九種方法也是如此。依託境界而發起菩提心，隨著推理而不斷發起。如果討論修行入門，則各有不同。所以章安大師說：『聲聞乘以苦諦（dukkha-satya，苦的真理）為首，緣覺乘以集諦（samudaya-satya，苦的根源的真理）為首，菩薩乘以道諦（marga-satya，解脫苦的道路的真理）為首。』這是從三藏教（Tripitaka，佛教經典的總稱）的三乘（sri-yana，三種乘載）和生滅四諦（生滅變化的四聖諦）來說的。通教菩薩以界內滅諦（nirodha-satya，苦的止息的真理）為首，別教菩薩以界外道諦為首，圓教菩薩以界外滅諦為首。現在爲了成就和彰顯，這裡不討論二乘，也不是修行上的區別，完全依據四諦作為次第。菩薩不同，所以分為四種差異。共同觀察法性，四種理解也不同。世人常常說，推究法性的道理，卻不區分道理的真偽是非。這裡的三藏教也說法性是自然而然的，這與外道有什麼區別呢？因此，應該區分權實法性（方便法性與真實法性）。三藏教既然說集諦不能染污，乃至滅諦不能清凈，所以在四諦之外另外建立法性。應當知道苦集二諦只是能夠覆蓋而不能惱亂染污，道滅二諦能夠顯現而其理體本來清凈。法性如同明月，苦集如同烏雲，道諦如同驅除烏雲，滅諦如同烏雲已除。所以引用比喻說，滅諦尚且不是真理，菩提（bodhi，覺悟）和煩惱（klesha，精神上的痛苦）更是互相傾軋，所以稱為生滅。推究無生法性，法性並不特殊，即非即異。以冰水為比喻，乍一看似乎與圓教相似。然而只是用六道輪迴的因果來比喻水，用真諦法性來比喻水，還是有所區別的，即使名稱相同，也看不到心性三千世間三諦的道理。舉例和引用經典，相同和不同的地方，可以參照說明來理解。推究無量法性，法性的道理超出了空有二邊。前面的二教尚未擺脫空有之見。佛藏的十個比喻，覆蓋和顯現似乎相同，但與三藏教的理體相比，則永遠不同。推究無作法性，凡夫之法尚且是這樣，與通教的苦集二諦尚且是相互即是，似乎相同，能即是所即。

【English Translation】 The arising of thoughts is due to past karma, and one will inevitably experience various sufferings. Although the order is as such, practitioners, according to the circumstances they face, each generate four kinds of understandings.

Commentary on the 'Mo-ho chih-kuan', Fascicle 1, Part 3

Commentary on the 'Mo-ho chih-kuan', Fascicle 1, Part 4

By the Shramana Chanran of Piling in the Tang Dynasty

Next, explaining the 'middle', first is reasoning. The text contains four meanings, two states of mind, but in reality, the intention is consistent. The nine methods below are also like this. Relying on the realm to arouse the Bodhi mind, constantly arousing it along with reasoning. If discussing the entrance to practice, then each is different. Therefore, Great Master Zhang'an said: 'The Sravaka-yana (śrāvakayāna, the vehicle of disciples) takes the Dukkha-satya (duḥkha-satya, the truth of suffering) as the head, the Pratyekabuddha-yana (pratyekabuddhayāna, the vehicle of solitary Buddhas) takes the Samudaya-satya (samudaya-satya, the truth of the origin of suffering) as the head, and the Bodhisattva-yana (bodhisattvayāna, the vehicle of Bodhisattvas) takes the Marga-satya (mārga-satya, the truth of the path to the cessation of suffering) as the head.' This is from the perspective of the Three Pitakas (Tripiṭaka, the collection of Buddhist scriptures), the Three Vehicles (tri-yāna, three vehicles), and the Four Noble Truths (生滅四諦) of arising and ceasing. The Common Teaching Bodhisattva takes the Nirodha-satya (nirodha-satya, the truth of the cessation of suffering) within the realm as the head, the Separate Teaching Bodhisattva takes the Marga-satya outside the realm as the head, and the Perfect Teaching Bodhisattva takes the Nirodha-satya outside the realm as the head. Now, in order to accomplish and manifest, we are not discussing the Two Vehicles here, nor is it a difference in practice, but completely relying on the Four Noble Truths as the order. Because Bodhisattvas are different, they are divided into four differences. Commonly observing the Dharma-nature, the four understandings are also different. People often say that they investigate the principle of Dharma-nature, but do not distinguish the truth or falsehood of the principle. The Three Pitaka Teaching here also says that Dharma-nature is natural, so what is the difference from external paths? Therefore, one should distinguish between provisional and real Dharma-nature. Since the Three Pitaka Teaching says that the Samudaya-satya cannot defile, and even the Nirodha-satya cannot purify, it establishes Dharma-nature separately outside the Four Noble Truths. One should know that the Dukkha-satya and Samudaya-satya can only cover and cannot trouble or defile, while the Marga-satya and Nirodha-satya can manifest and their principle is originally pure. Dharma-nature is like the bright moon, the Dukkha-satya and Samudaya-satya are like dark clouds, the Marga-satya is like dispelling the dark clouds, and the Nirodha-satya is like the dark clouds already dispelled. Therefore, it is quoted as an analogy, saying that even the Nirodha-satya is not the ultimate truth, and Bodhi (bodhi, enlightenment) and Kleshas (kleśa, mental afflictions) are even more mutually conflicting, so they are called arising and ceasing. Investigating the unarisen Dharma-nature, the Dharma-nature is not special, being neither identical nor different. Using ice and water as an analogy, it seems similar to the Perfect Teaching at first glance. However, it only uses the cause and effect of the Six Realms of Rebirth to compare to water, and uses the True Truth Dharma-nature to compare to water, which is still different. Even if the names are the same, one cannot see the principle of the Three Truths in the mind-nature of the three thousand worlds. Examples and quotations from scriptures, similarities and differences, can be understood by referring to the explanations. Investigating the immeasurable Dharma-nature, the principle of Dharma-nature transcends the two extremes of emptiness and existence. The previous Two Teachings have not yet escaped the views of emptiness and existence. The ten analogies of the Buddha-store seem the same in covering and manifesting, but compared to the principle of the Three Pitaka Teaching, they are eternally different. Investigating the uncreated Dharma-nature, even mundane dharmas are like this, and the Dukkha-satya and Samudaya-satya of the Common Teaching are still mutually identical, seeming the same, the able is the same as the able.

即諦境永異。若不甄簡依何而發。廣簡異同方顯無外。發心僻越萬行徒施。若推下重示功能。故於推理等者。從此乃至受苦起過。一一皆應如今分別。不欲煩文故於此中委指相狀。下去但云上求下化。準推理說意亦可知。問。此中推理何殊四諦。答。前云四諦通語所依。今明推理別約法性。四種行人推二法性。通別異故故重明之。次見相中四見不同。言昺著等者。昺光也。麗美也。亦著也。灼爍光明也。毗首羯磨等者。大論第五釋相好中雲。二足輪相千輻輞轂三事具足。自然成就不待人工。世諸工師毗首羯磨所不能作。問。何以不能。答。天工師是不隱沒智輪相是善業報得。天工是報得。輪相是善行智。天工但一世。輪相無量劫。故不能以天工而作輪相。今文例之。三十二相皆非天工之所能作。若阿含云。佛升忉利。以神足力制諸弟子不令知處。二王憶佛因成大患大臣白王。造像供養。優填王以栴檀香作。匿王以紫磨金作。悉高五尺。初召工匠與重寶賞無能作者。毗首羯磨化為人來。為王造像。下斧之聲上至忉利聞者解脫。據此二王雖感天工但能作于似佛之像。足輪最下尚不能作。況復能作余真相耶。勝轉輪王者。瑞應云。阿私陀仙合掌而言曰。大王當知悉達太子定當成佛。終不在家作轉輪王相明瞭故。所以輪王具而

【現代漢語翻譯】現代漢語譯本即諦境永遠不同。如果不加以甄別選擇，依據什麼來啓發智慧？廣泛地分辨異同，才能彰顯佛法的無邊無際。如果發心偏頗錯誤，那麼所有的修行都是徒勞無功。如果推究下化眾生的重要性，是爲了顯示其功用。所以在推理等方面，從這裡開始，乃至承受痛苦、產生過失，每一樣都應該像現在這樣分別清楚。因為不想過於繁瑣，所以在這裡詳細地指明各種相狀。下文只說『上求佛道，下化眾生』，參照推理來說，其意義也是可以理解的。問：這裡所說的推理，與四諦有什麼不同？答：前面說四諦是普遍適用的依據，現在所說的推理是特別針對法性（Dharmata，諸法的真實性質）而言的。四種修行人通過推理來認識兩種法性。因為普遍性和特殊性不同，所以再次加以說明。接下來在觀察佛的相好時，有四種不同的見解。說到『昺著』等，『昺』是光亮的意思，『麗』是美好的意思，也指執著。『灼爍』是光明閃耀的意思。『毗首羯磨（Vishvakarman，工巧天，天界的工匠）』等，大論第五卷解釋相好時說：『佛的二足輪相，千輻、輞、轂三者都具足，自然成就，不是人為製造的。世間的工匠，包括毗首羯磨都不能製造。』問：為什麼不能製造？答：天界的工匠是依靠業報而得到的，智輪相是善業的果報。天工是報得的，輪相是善行和智慧。天工只有一世，輪相卻經歷了無量劫。所以不能用天工來製造輪相。現在這段文字也是同樣的道理。三十二相都不是天工所能製造的。' 如果《阿含經》中說：『佛陀升到忉利天（Trayastrimsa，三十三天）時，用神通力制止諸位弟子，不讓他們知道自己的去處。』有兩位國王因為思念佛陀而得了重病，大臣稟告國王，建議製造佛像來供養。優填王（Udayana）用旃檀香木製造佛像，匿王（Prasenajit）用紫磨金製造佛像，都高五尺。起初召集工匠，給予重金賞賜，但沒有能工巧匠能夠勝任。毗首羯磨化作人來到人間，為國王制造佛像。下斧的聲音傳到忉利天，聽到的人都得到了解脫。根據這些記載，這兩位國王雖然感應到了天工，但也只能製造出相似於佛的佛像。足輪是三十二相中最下面的，尚且不能製造，更何況是製造其他的真實相呢？勝轉輪王（Chakravartin，擁有金輪的統治四天下的君王）者，《瑞應經》記載：阿私陀仙（Asita，一位預言家）合掌說道：『大王應當知道，悉達太子（Siddhartha，釋迦摩尼佛的本名）必定會成佛，最終不會在家做轉輪王。』這說明了轉輪王具備的相好，

【English Translation】 English version That is, the realm of truth is eternally different. If one does not discern and select, based on what will wisdom be awakened? Only by broadly distinguishing similarities and differences can the boundlessness of the Dharma be revealed. If the initial aspiration is biased and wrong, all practices are in vain. If one emphasizes the importance of guiding beings downwards, it is to demonstrate its function. Therefore, in reasoning and so on, from here onwards, even to enduring suffering and incurring faults, each and every one should be distinguished as clearly as we are doing now. Because I do not want to be overly verbose, I will point out the various characteristics in detail here. The following text only says 'seeking enlightenment above and transforming beings below.' By referring to the reasoning, the meaning can also be understood. Question: How does the reasoning here differ from the Four Noble Truths (catvāri-ārya-satyāni)? Answer: The previous statement said that the Four Noble Truths are a universally applicable basis. The reasoning now is specifically about Dharmata (the true nature of phenomena). Four types of practitioners use reasoning to recognize two aspects of Dharmata. Because universality and particularity are different, it is explained again. Next, in observing the Buddha's physical characteristics, there are four different views. When speaking of 'bing zhuo' etc., 'bing' means bright, 'li' means beautiful, and also refers to attachment. 'Zhuoshuo' means sparkling and bright. 'Vishvakarman (the celestial craftsman)' etc., the fifth volume of the Mahaprajnaparamita Shastra explains the physical characteristics by saying: 'The Buddha's wheel mark on the soles of his feet, with its thousand spokes, rim, and hub, is complete and naturally formed, not made by humans. Worldly craftsmen, including Vishvakarman, cannot make it.' Question: Why can't it be made? Answer: The celestial craftsman is obtained through karmic retribution, and the wheel mark of wisdom is the result of good karma. Celestial craftsmanship is obtained through retribution, while the wheel mark is the result of good deeds and wisdom. Celestial craftsmanship lasts only for one lifetime, while the wheel mark has been accumulated over countless eons. Therefore, the wheel mark cannot be made with celestial craftsmanship. The current text follows the same principle. None of the thirty-two major marks can be made by celestial craftsmanship. If the Agamas say: 'When the Buddha ascended to Trayastrimsa Heaven, he used his supernatural powers to prevent his disciples from knowing his whereabouts.' Two kings became seriously ill because they missed the Buddha. The ministers reported to the kings and suggested making Buddha statues to worship. King Udayana made a Buddha statue from sandalwood, and King Prasenajit made a Buddha statue from purple gold, both five feet tall. Initially, craftsmen were summoned and offered generous rewards, but no skilled craftsmen were able to accomplish the task. Vishvakarman transformed into a human and came to the human world to make Buddha statues for the kings. The sound of the axe reached Trayastrimsa Heaven, and those who heard it were liberated. According to these records, although these two kings were inspired by celestial craftsmanship, they could only make statues that resembled the Buddha. The wheel mark on the soles of the feet is the lowest of the thirty-two marks, and even that could not be made, let alone the other true marks?' The Chakravartin (wheel-turning king) is mentioned in the Auspicious Response Sutra: The seer Asita said with his palms together: 'Great King, you should know that Prince Siddhartha will definitely become a Buddha and will ultimately not remain at home to become a Chakravartin.' This illustrates that the Chakravartin possesses the marks,

不明薄拘有而不具。故知西方相法出自大權。相好嚴身故云纏絡愿我得佛。佛道無上誓願成也。我度眾生。眾生無邊誓願度也。為度生故須習法門。為成佛道須斷煩惱。是故文中但舉二弘以攝餘二。下去例爾。又復四弘更互相成。為度生故須三弘誓。為斷惑故亦須餘三。餘二弘誓準說可知。故知舉二亦攝餘二。見通佛相者。但是見彼三藏相好空無所有。如來是所嚴相好是能嚴。所嚴空故豈有能嚴。能所是境知屬行者。所言空者。相即非相非謂無相。世濫用之彌須誠慎。肇云。諸相煥目而非形。八音盈耳而非聲。應化非真佛亦非說法者。及觀經等亦通佛收。報佛相者。以得法性明鏡身故無像不現。一一相好凡聖不得其邊者前兩教凡聖及當教地前。並不窮於報身相邊。如西域記云。昔婆羅門以一竹杖長一丈六慾量佛身才約佛身杖上猶有如杖量許。量既不已插地而去其杖成林。後於此中而立精舍名為杖林。梵天不見其頂者。梵在色界。從彼天來亦未曾見世尊頂相。如應持菩薩欲量佛身。佛成道后游波羅奈。東方去此甚遠。有佛號思惟華。世界名懷調。有菩薩名應持。來禮佛足繞千匝已。念欲量佛身。即自變形高三百三十萬里。復見佛身高五百四十三萬兆垓二億里。以佛神力應持往至上方百億恒沙世界。界名蓮華莊嚴。佛名蓮

【現代漢語翻譯】現代漢語譯本『不明薄拘有而不具』（『不明』指不明顯，『薄拘』指微小，『有而不具』指存在但不完整）。因此可知，西方的相法出自大權（指佛的大權神力）。相好（指佛的莊嚴相貌）嚴身，所以說『纏絡愿我得佛』，這是成佛的誓願。『我度眾生』，這是眾生無邊誓願度盡。爲了度化眾生，必須學習佛法；爲了成就佛道，必須斷除煩惱。因此，文中只舉出兩個大愿，就包含了其餘兩個。下面的例子也是如此。而且，這四個大愿互相成就。爲了度化眾生，需要其他三個大愿；爲了斷除迷惑，也需要其他三個大愿。其餘兩個大愿可以類推得知。所以說，舉出兩個大愿也包含了其餘兩個。『見通佛相者』，只是見到彼三藏（指經藏、律藏、論藏）相好空無所有。如來是所嚴（被莊嚴者），相好是能嚴（能莊嚴者）。所嚴是空，哪裡會有能嚴？能嚴和所嚴是境界，屬於修行者。所說的『空』，是指相即非相，而不是沒有相。世人濫用這個概念，更要誠實謹慎。僧肇說：『諸相煥目而非形，八音盈耳而非聲。』應化身不是真佛，也不是說法者。以及《觀經》等，也通於佛的攝受。『報佛相者』，因為得到法性明鏡身，所以沒有形象不顯現。一一相好，凡夫和聖人都無法窮盡其邊際。前面的兩教（指聲聞乘和緣覺乘）的凡夫和聖人，以及當教（指菩薩乘）地上之前的菩薩，都不能窮盡報身相的邊際。如《西域記》所說：『過去有婆羅門用一根長一丈六的竹杖來測量佛身，才量到佛身，竹杖上面還有如竹杖本身長度的餘量。測量沒有停止，（婆羅門）就把竹杖插在地上離開了，那竹杖長成了一片竹林。後來在這裡建立精舍，名為杖林。』梵天（）不見其頂，梵天從天而來，也未曾見過世尊的頂相。如應持菩薩想要測量佛身，佛成道后游化波羅奈國。東方離這裡很遠，有佛號思惟華，世界名懷調。有菩薩名應持，來禮佛足，繞佛千匝后，心想測量佛身。於是自己變化成高三百三十萬里。又見到佛身高五百四十三萬兆垓二億里。以佛的神力，應持菩薩前往上方百億恒河沙世界，世界名為蓮華莊嚴，佛名為蓮花。

【English Translation】 English version 『The unclear and subtle is present but incomplete.』 Therefore, it is known that the characteristics of the West originate from great power (referring to the Buddha's great power). The excellent marks and characteristics (referring to the Buddha's majestic appearance) adorn the body, hence the saying 『entangled, I vow to attain Buddhahood,』 which is the vow to achieve Buddhahood. 『I deliver sentient beings,』 this is the boundless vow to deliver all sentient beings. To deliver sentient beings, one must study the Dharma; to achieve Buddhahood, one must cut off afflictions. Therefore, the text only mentions two great vows, which include the other two. The following examples are similar. Moreover, these four great vows mutually accomplish each other. To deliver sentient beings, the other three great vows are needed; to cut off delusions, the other three great vows are also needed. The remaining two great vows can be inferred. Therefore, it is said that mentioning two also includes the other two. 『Those who see the universal Buddha-form』 only see that the characteristics of the Three Baskets (referring to the Sutra Pitaka, Vinaya Pitaka, and Abhidhamma Pitaka) are empty and without substance. The Tathagata is what is adorned (the one being adorned), and the excellent marks and characteristics are what adorn (the ones adorning). If what is adorned is empty, how can there be what adorns? What adorns and what is adorned are realms, belonging to practitioners. The 『emptiness』 that is spoken of refers to form being non-form, not the absence of form. The world misuses this concept, so one must be honest and cautious. Sengzhao said: 『All forms dazzle the eyes but are not shapes; the eight tones fill the ears but are not sounds.』 The manifested body is not the true Buddha, nor is it the one who speaks the Dharma. And the Contemplation Sutra, etc., also universally include the Buddha's reception. 『The form of the Reward Body Buddha』 is because one obtains the Dharma-nature mirror body, so there is no form that does not appear. Each and every excellent mark and characteristic cannot be fully comprehended by ordinary beings and sages. The ordinary beings and sages of the previous two teachings (referring to the Sravaka and Pratyekabuddha vehicles), as well as the Bodhisattvas before the ground in this teaching (referring to the Bodhisattva vehicle), cannot fully comprehend the boundaries of the Reward Body form. As the Records of the Western Regions says: 『In the past, a Brahmin used a bamboo staff of one zhang and six chi to measure the Buddha's body. Just as he measured the Buddha's body, the staff still had a length equal to the staff itself remaining above the Buddha's head. The measuring did not stop, and (the Brahmin) stuck the staff into the ground and left, and that staff grew into a bamboo forest. Later, a monastery was built here, named Staff Forest.』 Brahma () cannot see the top of the head; Brahma came from the ** heaven and has never seen the top of the World-Honored One's head. For example, the Bodhisattva Yingchi wanted to measure the Buddha's body. After the Buddha attained enlightenment, he traveled to Varanasi. Far to the east of here, there is a Buddha named Thinking Flower, and a world named Cherishing Harmony. There is a Bodhisattva named Yingchi, who came to prostrate at the Buddha's feet and circumambulated the Buddha a thousand times, then thought of measuring the Buddha's body. So he transformed himself to be three hundred and thirty wan li tall. He then saw that the Buddha's body was five hundred and forty-three wan zhao gai two hundred million li tall. By the Buddha's divine power, Bodhisattva Yingchi went to a hundred billion Ganges-sand worlds above, a world named Lotus Adornment, and a Buddha named Lotus.

華上。至彼界永不見釋尊之頂。不知佛身遠近幾何。往問彼佛。彼佛答言。更過恒沙劫亦不能見釋尊之頂。智慧光明言辭悉皆如是。出金剛蜜跡經。此尚不見況梵天耶。目連不窮其聲者。佛在靈鷲。目連自念。欲知佛聲所至近遠。即從座起往須彌頂聞如來聲如在目前。自以神力往大千邊大鐵圍頂故聞無異。佛念目連欲試我清凈音場。吾今欲現。時目連承佛力。去至西方界分九十九恒沙佛土。土名光明幡。佛號光明王。至彼故聞猶如對面彼佛身長四十里。菩薩身長二十里。菩薩食缽高一里。目連於彼缽緣上行。彼菩薩白佛。此是何蟲。著沙門服在缽上行。佛言。莫輕此賢。此賢名大目連。釋尊第一神足弟子。彼佛告目連。此土菩薩及聲聞眾見卿身小生輕慢心。當現神力承釋尊力。禮彼佛足繞七匝已。我今結坐此地不受。佛言。隨意。即踴身虛空高百億仞化床而坐。種種光明珍寶瓔珞。而自莊嚴各億百千。現已往其佛前。諸菩薩等怪未曾有。白佛言。目連何故至此。佛言。欲試彼佛聲遠近故。佛告目連。仁不宜試佛聲遠近卿大誤也。假使過於恒沙劫行亦不能知。目連投彼佛足悔過。佛告目連。汝到此者是釋尊之力。若欲還彼假使卿身一劫不至能仁已滅。目連曰。我今迷惑不知所去。彼佛曰。在東方。目連叉手自歸說偈唯愿

【現代漢語翻譯】現代漢語譯本華上（指華德藏菩薩）。到達那個世界后，永遠無法見到釋尊（釋迦牟尼佛）的頭頂。不知道佛身距離的遠近是多少。前去詢問那尊佛。那尊佛回答說：『即使經過恒河沙數般的劫數，也不能見到釋尊的頭頂。』（釋尊的）智慧光明和言辭都是如此。出自《金剛蜜跡經》。這尚且不能見到，更何況是梵天呢？目連（目犍連尊者）不能窮盡佛的聲音這件事：佛陀在靈鷲山。目連自己想：『我想知道佛的聲音所能到達的遠近。』隨即從座位起身，前往須彌山頂，聽到的如來聲音就像在眼前一樣。他憑藉神通力前往大千世界邊緣的大鐵圍山頂，聽到的聲音也沒有什麼不同。佛陀心想目連想要試探我的清凈音場，我今天就示現一下。當時，目連承蒙佛陀的加持力，去到西方世界，經過九十九恒河沙數般的佛土。那片土地名叫光明幡，佛號光明王。到達那裡后，聽到的聲音仍然像在對面一樣。那尊佛的身高四十里，菩薩的身高二十里。菩薩吃飯的缽高一里。目連在那缽的邊緣上行走。那菩薩對佛說：『這是什麼蟲子？穿著沙門的衣服在缽上行走。』佛說：『不要輕視這位賢者。這位賢者名叫大目連，是釋尊第一神通足的弟子。』那尊佛告訴目連：『這個世界的菩薩和聲聞眾看到你的身體如此渺小，會生起輕慢之心。你應該示現神通力，承蒙釋尊的力量。』（目連）禮拜那尊佛的腳，繞了七圈后說：『我現在要結跏趺坐在這裡，不接受（供養）。』佛說：『隨你的意願。』隨即踴身到虛空中，高達百億仞，化作寶床而坐，用各種光明珍寶瓔珞來莊嚴自己，每一樣都有億百千之多。示現完畢后，前往那尊佛的面前。諸位菩薩等覺得奇怪，前所未有，對佛說：『目連為什麼會到這裡？』佛說：『他想要試探那尊佛的聲音能傳多遠。』佛告訴目連：『你不應該試探佛的聲音能傳多遠，你大錯特錯了。即使經過恒河沙數般的劫數行走，也不能知道（佛的聲音能傳多遠）。』目連投身到那尊佛的腳下懺悔過錯。佛告訴目連：『你能夠來到這裡，是釋尊的力量。如果想要回到原來的地方，即使你用一劫的時間也不能到達，能仁（釋迦牟尼佛）已經滅度了。』目連說：『我現在迷惑了，不知道該去哪裡。』那尊佛說：『在東方。』目連合掌自歸，說了偈語：『唯愿……』

【English Translation】 English version Hua Shang (referring to Bodhisattva Huadezang). After arriving in that world, one can never see the top of Shakyamuni Buddha's head. It is not known how far or near the Buddha's body is. Go and ask that Buddha. That Buddha replied: 'Even after countless kalpas like the sands of the Ganges, one cannot see the top of Shakyamuni Buddha's head.' (Shakyamuni Buddha's) wisdom, light, and words are all like this. From the Vajra-samādhi-nirdesa Sūtra. If this cannot be seen, how much more so Brahma? The matter of Maudgalyāyana (Venerable Maudgalyāyana) not being able to exhaust the Buddha's voice: The Buddha was at Vulture Peak. Maudgalyāyana thought to himself: 'I want to know how far the Buddha's voice can reach.' Immediately he rose from his seat and went to the top of Mount Sumeru, and the Tathagata's voice he heard was as if it were right in front of him. He used his supernatural power to go to the edge of the great chiliocosm, to the top of the Great Iron Ring Mountain, and the voice he heard was no different. The Buddha thought that Maudgalyāyana wanted to test my pure sound field, so I will manifest it today. At that time, Maudgalyāyana, relying on the Buddha's power, went to the Western world, passing through ninety-nine Ganges sands of Buddha lands. That land was called Light Banner, and the Buddha was named Light King. After arriving there, the voice he heard was still as if it were face to face. That Buddha's height was forty li, and the Bodhisattva's height was twenty li. The Bodhisattva's food bowl was one li high. Maudgalyāyana walked on the edge of that bowl. That Bodhisattva said to the Buddha: 'What is this insect? Wearing a śrāmaṇa's robe and walking on the bowl.' The Buddha said: 'Do not despise this worthy one. This worthy one is named Great Maudgalyāyana, the first disciple of Shakyamuni Buddha with supernatural feet.' That Buddha told Maudgalyāyana: 'The Bodhisattvas and śrāvakas of this world will see your body as so small and give rise to contempt. You should manifest supernatural power, relying on the power of Shakyamuni Buddha.' (Maudgalyāyana) bowed to that Buddha's feet, circled seven times, and said: 'I will now sit cross-legged here and not accept (offerings).' The Buddha said: 'As you wish.' Immediately he leaped into the void, as high as a hundred million ren, transformed into a jeweled bed and sat, using various luminous jewels and necklaces to adorn himself, each with hundreds of millions. After manifesting, he went to that Buddha's presence. The Bodhisattvas and others felt strange, unprecedented, and said to the Buddha: 'Why has Maudgalyāyana come here?' The Buddha said: 'He wants to test how far that Buddha's voice can travel.' The Buddha told Maudgalyāyana: 'You should not test how far the Buddha's voice can travel, you are greatly mistaken. Even if you travel for kalpas like the sands of the Ganges, you cannot know (how far the Buddha's voice can travel).' Maudgalyāyana threw himself at that Buddha's feet and repented of his mistake. The Buddha told Maudgalyāyana: 'Your ability to come here is the power of Shakyamuni Buddha. If you want to return to the original place, even if you spend a kalpa, you cannot arrive, and the Able One (Shakyamuni Buddha) has already passed away.' Maudgalyāyana said: 'I am now confused and do not know where to go.' That Buddha said: 'In the East.' Maudgalyāyana folded his palms and took refuge, saying the verse: 'May I...'

天人尊冀垂力愍念。愿顯其國土今欲還本土。身子于靈山聞而怪之。阿難白佛誰耶。佛言。目連在彼光明幡世界。佛為放光明照之。乘光還到到已懺悔。身聲既爾諸相例然。出大論十一與金剛密跡文同。坐蓮華臺居色究竟等。並此相也。論云去。八十行般若頌文也。無形謂法性也。莊嚴謂福智也。境智相稱遍應法界。唯有同類見非莊嚴。今從教道他受用邊亦云報身。即是登地菩薩所見。法身相中雲知如來智等者。智稱法身故名深達。即指法身為諸相本。故云法身具三十二。又如華嚴一一相好與虛空等。此四教主未開成別。只是一身四見各異。故大論十一引密跡經云。一切天人見佛色量。或如黃金白銀諸雜寶等(云云)。或見丈六或見一里(一也)或見十里乃至百億(二也)無量無邊(三也)遍虛空中(四也)是則名為如來身密。機見不同。為弘誓境故云愿齊等。一一文中皆云若見如來者。皆以三藏如來而為境本。於色相上四見不同。睹神變者。史記云。識用曰神。易曰。利用出入之謂神。故知俗教言遠意近。故易曰。陰陽不測之謂神。雖云不測及識用等。但第六識。于欲人中陰陽不測等耳。變者亦是陰陽變易。寒暑遞遷。如此釋變意不殊神。尚未及天況三藏聖。三藏神變依于根本。一心作一等者。如化主語時化事即語

。化主默時化事即默。語默既爾余儀亦然。故非任運真化故也。若放一光等者。常光一尋則不云放。尋外之光故名神變。始從阿鼻乃至尼吒。戢重輝者。戢斂也。止也。日月為重輝。佛若放光令斂不現。報恩經云。佛光明者如日輪光。不云不現者。世間無物以喻佛光。此分喻也。故彼經云。世尊放光猶如日輪光明赫奕隱蔽眾星。猶如大龍蟠闌椿輪茜練燦爛。睹之目眩思之心亂。佛若放光能令一切諸光不現。大論云。欲比決知如迦葉光比閻浮金。猶如聚墨在珂貝邊。迦葉身光比四天王。如是展轉乃至梵天皆如聚墨。故云隱不現也。大論問云。如來何故常光一丈。答。根不堪故。若放多光則失眼根。又問。若放光有益。何不但放光而說戒施及禪等耶。答。眾生得益不同。如城有多門入者不等。勝應神變者。此中依理故異三藏依根本禪。不二相故異於三藏一心作一。各各見佛獨在前者。不同並見老比丘像。凈名云。各見世尊在其前。如涅槃時各見如來唯受我供。般若數數放光。凈名如須彌山顯于大海。灌頂巍巍堂堂等。並勝應神變。報佛神變。言依如來藏者。藏謂理性不能現變。要待登地緣修滿時。真修發已方能現變。但異根本及無生理。三昧正受即指初地十方百界而作佛事。法佛神變者。法佛如來與事神變不二不別。故云

相作。無記化化等者。大論第八問。釋迦化作無量千億諸佛。云何一時能說法耶。如毗曇中一時無二心。化主化事語默不俱。云何一時皆說六度。答。如此說者。外道聲聞所變化耳。如來變化無量三昧不思議力。故無量百千一時語默。又聲聞人化不能作化。故聲聞滅后不留化事。如來滅后能留化事。如佛無異。故云化復作化。九十一丈同。又神變者。非但身輪一切言說及意善巧皆名神變。故大神變經佛現十八變竟。時商主天子白佛言。頗有神變更過此耶。佛令文殊廣說變化。具如凈名不思議品。文殊白佛。如是摧伏惡魔亦令菩提久住於世。如是未為殊勝。若無名無相。無聲無字。無戲論。非沙門所知。如是歷十八界皆作此說。無三脫說三脫。乃至六度皆不可得。一切眾生說無眾生。佛土佛身亦如是說。是名神變。商主天子言。若如是者。一切諸法皆名神變。身子問天子曰。汝聞此神變不怖耶。天子曰。我即神變云何怖耶。文殊言。一切善惡動不動皆神變相。不動即法性動即事神變。一一文下皆應結云上求下化。文無者略。故知佛現及文殊初說。猶屬通別神變故也。作四弘義準說可知。聞法中二。初正聞法。次以偈結。初文言或從佛等者明聞法所從。從佛唯佛在。知識通現未。經卷唯滅后。聞生滅去四教之法。一一皆生

【現代漢語翻譯】現代漢語譯本相作。『無記化化等者』。《大智度論》第八問：『釋迦（Śākyamuni，佛名）化作無量千億諸佛，云何一時能說法耶？』如《毗曇》（Abhidhamma，論藏）中『一時無二心』，化主（指能變化者）化事（指被變化的事物）語默不俱（不能同時說話和沉默），云何一時皆說六度（pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）？答：如此說者，外道（Tīrthika，佛教以外的修行者）聲聞（Śrāvaka，聽聞佛法而修行的弟子）所變化耳。如來（Tathāgata，佛的稱號之一）變化無量三昧（samādhi，禪定）不思議力，故無量百千一時語默。又聲聞人化不能作化，故聲聞滅后不留化事。如來滅后能留化事，如佛無異，故云『化復作化』。九十一丈同。又神變者，非但身輪（身體的光芒）一切言說及意善巧皆名神變。故《大神變經》佛現十八變竟，時商主天子白佛言：『頗有神變更過此耶？』佛令文殊（Mañjuśrī，菩薩名）廣說變化，具如《凈名》（Vimalakīrti，維摩詰）《不思議品》。文殊白佛：『如是摧伏惡魔（Māra，障礙修行的魔），亦令菩提（bodhi，覺悟）久住於世，如是未為殊勝。若無名無相，無聲無字，無戲論，非沙門（Śrāmaṇa，出家修行者）所知，如是歷十八界（十八界：六根、六塵、六識）皆作此說。無三脫（三解脫門）說三脫，乃至六度皆不可得，一切眾生說無眾生，佛土（Buddhakṣetra，佛所教化的國土）佛身亦如是說，是名神變。』商主天子言：『若如是者，一切諸法皆名神變。』身子（Śāriputra，舍利弗，佛陀十大弟子之一）問天子曰：『汝聞此神變不怖耶？』天子曰：『我即神變云何怖耶？』文殊言：『一切善惡動不動皆神變相，不動即法性（Dharmatā，諸法的本性），動即事神變，一一文下皆應結云上求下化。』文無者略。故知佛現及文殊初說，猶屬通別神變故也。作四弘義準說可知。聞法中二：初正聞法，次以偈結。初文言『或從佛等』者明聞法所從。從佛唯佛在，知識通現未，經卷唯滅后。聞生滅去四教之法，一一皆生

【English Translation】 English version To act accordingly. 『Those who transform without memory, etc.』 Question 8 of the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom): 『Śākyamuni (name of the Buddha) transforms into countless billions of Buddhas, how can they all preach the Dharma at the same time?』 As in the Abhidhamma (collection of philosophical treatises) it says, 『There are not two minds at one time,』 the transformer (the one who transforms) and the transformed (the things that are transformed) cannot speak and be silent simultaneously. How can they all preach the Six Perfections (pāramitā, generosity, morality, patience, diligence, meditation, and wisdom) at the same time? Answer: Those who say so are transformations by non-Buddhist practitioners (Tīrthika) and Śrāvakas (disciples who learn by hearing the Dharma). The Tathāgata (one of the titles of the Buddha) transforms with immeasurable samādhi (meditative concentration) and inconceivable power, therefore countless hundreds of thousands can speak and be silent at the same time. Furthermore, Śrāvakas cannot create transformations that create further transformations, so after the Śrāvakas pass away, they do not leave behind any transformations. After the Tathāgata passes away, he can leave behind transformations, just like the Buddha, so it is said, 『Transformations create further transformations.』 The ninety-one zhang (a unit of measurement) are the same. Moreover, divine transformations are not only the radiance of the body, but all speech and skillful intentions are called divine transformations. Therefore, after the Buddha manifested the eighteen transformations in the Mahāvikurvāṇarājā Sūtra (Great Display of Miracles Sūtra), the merchant prince said to the Buddha, 『Are there any divine transformations that surpass these?』 The Buddha instructed Mañjuśrī (name of a Bodhisattva) to extensively explain transformations, as detailed in the 『Inconceivable』 chapter of the Vimalakīrti (Sūtra). Mañjuśrī said to the Buddha, 『To subdue Māra (the demon who obstructs practice) in this way, and to allow bodhi (enlightenment) to remain in the world for a long time, is not yet the most excellent. If there is no name, no form, no sound, no word, no debate, and it is unknown to Śrāmaṇas (wandering ascetics), then this is said of all eighteen realms (the eighteen realms: six sense organs, six sense objects, six consciousnesses). Without the Three Emancipations (three doors to liberation), one speaks of the Three Emancipations, and even the Six Perfections are unattainable. One speaks of no beings when speaking of all beings, and the Buddha-land (Buddhakṣetra, the land where a Buddha teaches) and the Buddha-body are also spoken of in this way. This is called divine transformation.』 The merchant prince said, 『If that is the case, then all dharmas (phenomena) are called divine transformations.』 Śāriputra (one of the Buddha's ten great disciples) asked the prince, 『Are you not afraid upon hearing of this divine transformation?』 The prince said, 『I am the divine transformation, why should I be afraid?』 Mañjuśrī said, 『All good and evil, moving and unmoving, are aspects of divine transformation. Unmoving is Dharmatā (the nature of phenomena), moving is the divine transformation of events. Under each statement, one should conclude with 『seeking above and transforming below.』 What is missing in the text is omitted. Therefore, it is known that the Buddha's manifestation and Mañjuśrī's initial explanation still belong to common and specific divine transformations. The meaning of making the Four Great Vows can be understood accordingly. There are two aspects to hearing the Dharma: first, properly hearing the Dharma, and second, concluding with a verse. The initial text, 『or from the Buddha, etc.,』 clarifies from whom the Dharma is heard. From the Buddha only when the Buddha is present, from teachers both present and past, and from scriptures only after the Buddha's passing. Hearing the Dharma of the Four Teachings of arising, abiding, changing and ceasing, each and every one arises.

四解不同。此所聞法不出四諦。初聞生滅生四解中。初生生滅者。世與出世只是四諦。生生不已故曰新新。四相所相故曰遷移。即苦集也。戒慧略舉道諦。解脫略舉滅諦。即有為無為二種解脫。寂靜即是所證滅理。得佛上求說道下化。生無生解中雲無刺者。此引大經二十七文。法性空中雲何言有苦集之刺。而言欲拔修道滅耶。四皆無主故並云誰。無主故空故云清凈。能謂道滅所謂苦集。能所不二故云寂然。生無量解者。非於二邊教道但中。煩惑不染故云獨拔。邊非即中中在邊表。故下喻意如中道華離二邊水。出纏智月處法性空。生圓解中變非雙照者。雖三相即中性雙非。三一相即與法界等。名異義同。常樂略舉四德中二。備一切法故云具足。若據此意見相神變。一一皆應生於四解。但于聲教此土所宜從聞為便。故於此中委明十六。況聞通深淺見等不然。執石等者。石毒寶藥性本不二。隨人所感各見不同。諸法亦爾。本是法界。前三教人謂為苦集。圓頓智照義之如執。即是法界如成寶等。毒藥具如大經釋摩男緣。次聞無生生四解中。初聞無生生生滅者。菩薩同凡故未無生。生無生者。三乘共學俱斷通惑故皆無生。生無量者。若斷見思言無生者。二乘有分。此斷無明方名無生故云非分。菩薩斷惑前後次第。是故二死次第無

生。生無作者。聞阿字門即解一切。即圓解也。次聞無量生四解中。皆取伏位及出假位名為無量。斷惑證真非無量故。初生生滅者。二乘方便菩薩三祇通名無量。故舉凡位十六諦觀。生無生中亦是三乘同伏菩薩利他。生無量中分為兩句。初句在行。次句在向。一一句中皆云亦者。初句界內未盡。又伏界外故云亦也。下句塵沙未盡。又伏無明又言亦也。故四念處云。住斷見思。又斷界外上品塵沙。十行中品。十向下品。今明無量不取十住。生無作中雲伏斷者。信后正伏為斷方便故云伏斷。入住正斷非無量意。四種各受無量名者。如江河準海皆得名為其水無量。而其水量不無多少。無作生四解中。初句總標。初生生滅者。菩薩不斷不證無作。生無生中三乘同證無生之理。生無量中地前為權登地為實。斷已不作故名無作。生無作中地前二諦即是登地中道故也。故云權實相即。夫一說下以論偈結。此總標也。次若言去。一一教中各得四句。義當一教生於四解。前雖各生未約法辨。故約論偈重辨相狀。故借論文相即之語而結四解。此為後來作聞一句。生種種解之法式也。初結生滅中。云呼方空為即空者。如人墮巖雖未至地得名已死。方猶當也。常修無常雖未即空。當空之義在現境上。境即應空故曰即空。賴緣假者。然四教中。俱

有賴緣施權二假。其相各別。空中亦然。今此虛假賴眾緣成非從空出設權利物。離斷常中二乘亦得。佛果勝於三乘弟子偏受中名。廣如第三開閤中說。若作如此解者下欲辨后教。先斥。次結。如阿含無諍經中。佛告比丘。莫求欲樂極下法故。亦莫苦行太過法故。離此二邊則有中道。又佛在舍衛。舍利弗言。我如大地諸大小便唾吐無嫌。乃至如水如火如巾。佛言。此經名為師子吼也。阿難言。身子所說妙中之妙。又佛在鹿子母堂云。堂上雖空然有不空唯比丘眾。又數念一無事謂空於人想。然有不空唯一無事。又婆沙中處處皆云法性實相及法身等。如是等名與大乘同。是故應須以義判屬。所以四教俱空假中。而隨教門所詮各別。故此斥云尚不成即空等也。次結無生中。初云因緣等者。釋即空也。而不得下。斥無法性妙假妙中。從設作下。許有當教假中二名。未見別理唯成但空。雖有八地出假化物。一時施設非任運化。雖異因人立中道名。但離斷常終歸空理。此三番下。結斥。次結無量中。先結者。實有三諦不同藏通是故不斥。但斥次第未得名圓。亦順論文三語相即。雖復三諦皆空皆假皆中宛然次第。無主故空真諦中空也。與前三藏無主空同。假即空者。以即空心而出假故。對他假病假設法藥。是故藥病無不即空。此俗諦中

【現代漢語翻譯】現代漢語譯本有賴緣施權二假。其相各別。空中亦然。現在這種虛假的（存在），依賴眾多因緣和合而成，不是從空中直接產生的，而是爲了方便施設的權宜之物。離開了斷見和常見這兩種極端，二乘（聲聞乘和緣覺乘）也能理解。佛果的境界勝過三乘（聲聞乘、緣覺乘和菩薩乘），弟子們偏重於接受『中』這個名稱。詳細的解釋如同第三品開閤中說的那樣。如果這樣理解，下面想要辨析後來的教義，先進行駁斥，然後總結。如同《阿含·無諍經》中，佛陀告訴比丘：『不要追求慾望的快樂，因為那是極其低下的法；也不要進行過度的苦行，因為那是太過分的法。離開這兩種極端，就有了中道。』又，佛陀在舍衛城時，舍利弗（Śāriputra，智慧第一的佛陀弟子）說：『我如同大地，對於各種大小便、唾液、嘔吐物都沒有嫌棄。乃至如同水、火、毛巾一樣。』佛陀說：『這部經名為《師子吼》。』阿難（Ānanda，多聞第一的佛陀弟子）說：『舍利弗所說的，是妙中之妙。』又，佛陀在鹿子母堂說：『堂上雖然空曠，但有不空之處，那就是比丘僧眾。』又，數念一無事，認為空，在於人的想法。然而有不空之處，那就是唯一無事。又，《婆沙論》中處處都說『法性』、『實相』以及『法身』等。這些名稱與大乘佛教相同。因此，應該用義理來判斷其歸屬。所以，四教（藏、通、別、圓四教）都講空、假、中，而隨著教門的差異，所詮釋的內容也各不相同。因此，這裡駁斥說，尚且不能成就即空等等。接下來總結無生中的含義。最初說『因緣等』，解釋的是即空。『而不得』以下，駁斥沒有法性、妙假、妙中。從『設作』以下，承認有當教的假名和中名。沒有見到別的道理，只是成就了但空。雖然有八地菩薩出假化物，也是一時施設，不是任運而化。雖然因為不同的人而立中道之名，但只是離開了斷見和常見，最終歸於空理。『此三番下』，總結駁斥。接下來總結無量中的含義。先總結說，實有三諦（空諦、假諦、中諦），不同於藏教和通教，所以不進行駁斥。只是駁斥次第，沒有得到圓融的境界。也順應了論文中三語相即的說法。雖然三諦都是空、都是假、都是中，但宛然有次第，沒有主宰，所以空，真諦中也是空。與前面的三藏教的無主空相同。假即空，是因為以即空的心而出假，所以針對他人的假病而假設法藥。因此，藥和病沒有不即空的。這是俗諦中的含義。

【English Translation】 English version There are two provisional (假) aspects of reliance on conditions and expedient means (賴緣施權), and their appearances are distinct. It is the same with emptiness (空中). Now, this provisional existence relies on the aggregation of numerous conditions (眾緣) to arise; it does not come directly from emptiness. It is a provisional expedient (權利物). By being apart from the two extremes of annihilationism (斷) and eternalism (常), even the Two Vehicles (二乘) (Śrāvakayāna and Pratyekabuddhayāna) can attain it. The fruit of Buddhahood (佛果) surpasses the Three Vehicles (三乘) (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and disciples tend to accept the name 'Middle' (中). A detailed explanation is as described in the third chapter on opening and closing (開合). If one understands it in this way, then what follows intends to distinguish later teachings, first refuting and then concluding. As in the Āgama: Sutra of Non-Contention (阿含·無諍經), the Buddha told the monks: 'Do not seek the pleasure of desires, for that is an extremely low practice; nor should you engage in excessive asceticism, for that is an extreme practice. Apart from these two extremes, there is the Middle Way (中道).' Furthermore, when the Buddha was in Śrāvastī (舍衛), Śāriputra (舍利弗, the Buddha's disciple foremost in wisdom) said: 'I am like the earth, without aversion to various excretions, saliva, and vomit. Even like water, fire, and a towel.' The Buddha said: 'This sutra is called the Lion's Roar (師子吼).' Ānanda (阿難, the Buddha's disciple foremost in hearing) said: 'What Śāriputra has spoken is the most wonderful of the wonderful.' Moreover, the Buddha said in the Deer Mother Hall (鹿子母堂): 'Although the hall is empty, there is something not empty, which is the community of monks (比丘眾).' Also, counting and contemplating one thing as nothingness, considering it empty, lies in people's thoughts. However, there is something not empty, which is the one and only nothingness. Furthermore, in the Mahāvibhāṣā (婆沙論), it is said everywhere that 'Dharmatā' (法性), 'Reality' (實相), and 'Dharmakāya' (法身) are the same. These names are the same as in Mahāyāna Buddhism. Therefore, one should judge their affiliation based on their meaning. Thus, the Four Teachings (四教) (Tripiṭaka, Common, Distinct, and Perfect Teachings) all speak of emptiness (空), provisionality (假), and the Middle (中), but the content they explain differs according to the teaching. Therefore, this refutation says that it is not yet accomplished as immediate emptiness (即空) and so on. Next, it summarizes the meaning of non-origination (無生). Initially, saying 'conditions and so on' explains immediate emptiness. 'And cannot' below refutes the absence of Dharmatā, wondrous provisionality (妙假), and wondrous Middle (妙中). From 'provisionally making' below, it acknowledges the names of provisionality and Middle in the respective teaching. Not seeing any other principle, it only accomplishes mere emptiness (但空). Although there are Bodhisattvas of the Eighth Ground (八地) who provisionally transform beings, it is a temporary expedient, not spontaneous transformation. Although the name of the Middle Way is established because of different people, it merely departs from annihilationism and eternalism, ultimately returning to the principle of emptiness. 'This three-fold below' concludes the refutation. Next, it summarizes the meaning of immeasurable (無量). First, it concludes that there are truly Three Truths (三諦) (emptiness, provisionality, and the Middle), which are different from the Tripiṭaka and Common Teachings, so it does not refute them. It only refutes the sequence, not attaining the state of perfect integration (圓融). It also accords with the statement in the text that the three words are immediately identical (三語相即). Although the Three Truths are all empty, all provisional, and all Middle, there is clearly a sequence, without a master, so it is empty, and the Truth of Emptiness (真諦) is also empty. It is the same as the emptiness without a master in the preceding Tripiṭaka Teaching. Provisionality is immediate emptiness because it provisionally establishes the Dharma-medicine (法藥) with the mind of immediate emptiness in response to the provisional illness of others. Therefore, the medicine and the illness are not other than immediate emptiness. This is the meaning in the Conventional Truth (俗諦).

空也。中即空者。中理無邊即畢竟空。此中道空也。亦得名為一空一切空。雖復三諦俱得名空。不無次第故屬別也。三種皆假者。亦似一假一切假前後灼然。三諦雖俱但有名字。次第前後故屬別也。三皆中者亦似一中一切中而次第宛然。權立中名。是故三諦猶成次第。離斷常故名為中真。位在十住。與機無差名為中機。位在行向。法性實際名為中實。位在十地。三時各異故亦別也。雖復三諦皆空假中。只是次第三諦之相。次結成圓者。言思道斷既不思議。又即實相故不同別。三種皆假亦云三諦同有名字。與別何殊然別教中約次第三但有名字。此三即一但有三名。二名似同其體永別。當知下結意。法即是境。境謂四諦。依境起解依解起愿。愿故名為發菩提心。世人多以坐禪安心。名為發心。此人都未識所緣境。無所期果全無上求。不識大悲今無下化。是故發心從大悲起。種種之言不過四四一十六解。其凈土徒眾等者。十科明發已釋其四。餘六略無指例而已。今更比前略辨相狀。言凈土者。或從經卷聞說諸土。或佛聲光令見諸土。或有機緣見此土異。或聖冥加目睹諸土。不可具論略述綱要。若一質一見異質異見。具如推理見相等也。異質一見一質異見。具如聞法四義互通各成一意。如法華初會。及凈名中香積菩薩來此聽法

【現代漢語翻譯】現代漢語譯本：空也。所謂『中』即是『空』。『中』的道理是無邊無際的，所以最終歸於『空』。這就是中道之『空』。也可以被稱作『一空一切空』。雖然三諦（空、假、中）都可以被稱為『空』，但並非沒有次第，所以屬於別教的範疇。三種皆假。也類似於『一假一切假』，前後關係非常明確。三諦雖然同時存在，但只是名稱上的區分，因為有次第和前後關係，所以屬於別教的範疇。三種皆中。也類似於『一中一切中』，但次第井然。權且設立『中』這個名稱，所以三諦仍然有次第。遠離斷滅和常有的偏見，所以稱為『中真』，其位階在十住位。與眾生的根機沒有差別，稱為『中機』，其位階在行向位。法性實際，稱為『中實』，其位階在十地位。因為三個階段各有不同，所以也屬於別教的範疇。雖然三諦皆是空、假、中，但這只是次第三諦的表象。接下來總結歸納成圓融的道理：言語和思慮都無法到達的境界，既不可思議，又即是實相，所以不同於別教。三種皆假，也可以說三諦同有名稱，這與別教有什麼區別呢？然而別教中是按照次第而只有名稱，這三者即是一體，只是有三個名稱。兩個名稱看似相同，但其本體卻永遠不同。應當知道下面總結的含義：法即是境，境指的是四諦（苦、集、滅、道）。依據境而生起理解，依據理解而生起願望。因為有願望，所以稱為發菩提心（bodhicitta）。世人大多以坐禪安心作為發心，這些人都沒有認識到所緣之境，沒有期望的結果，完全沒有向上追求，不認識大悲心，現在沒有向下教化。所以發心是從大悲心生起的。種種言論都離不開四四一十六種理解。至於凈土（Pure Land）的徒眾等，十科闡明發心已經解釋了四種，其餘六種略去沒有具體指明而已。現在再比照前面略微辨別其相狀。說到凈土，有的是從經卷中聽聞描述各個凈土，有的是佛陀的聲音和光芒使人見到各個凈土，有的是因為機緣巧合見到此土的不同之處，有的是聖人的暗中加持而親眼目睹各個凈土。不可一一詳述，略微敘述其綱要。如果一種性質一種見解，不同性質不同見解，具體如同推理見相等。不同性質一種見解，一種性質不同見解，具體如同聽聞佛法四義互相貫通各自成為一種意義。如《法華經》（Lotus Sutra）初會，以及《維摩詰經》（Vimalakirti Sutra）中香積菩薩（Gandhavyuha）來到這裡聽法。

【English Translation】 English version: It is emptiness. That which is 'middle' is emptiness. The principle of the 'middle' is boundless, thus ultimately returning to emptiness. This is the emptiness of the Middle Way. It can also be called 'one emptiness, all emptiness'. Although the Three Truths (emptiness, provisional existence, and the middle way) can all be called 'emptiness', they are not without order, thus belonging to the category of the Separate Teaching (biejiao). All three are provisional. It is also similar to 'one provisional, all provisional', with a clear distinction between before and after. Although the Three Truths exist simultaneously, they are only distinctions in name. Because there is order and sequence, they belong to the Separate Teaching. All three are the middle way. It is also similar to 'one middle, all middle', but the order is clear. The name 'middle' is provisionally established, so the Three Truths still have an order. Being apart from the extremes of annihilation and permanence, it is called 'true middle', its position is in the Ten Abodes. Being without difference from the capacity of sentient beings, it is called 'middle capacity', its position is in the Stages of Practice and Orientation. The actual nature of Dharma, it is called 'real middle', its position is in the Ten Grounds. Because the three stages are different, they also belong to the Separate Teaching. Although the Three Truths are all emptiness, provisional existence, and the middle way, these are merely the appearances of the Three Truths in sequence. Next, summarizing and forming the perfect teaching: the realm where words and thoughts are cut off is both inconceivable and the actual reality, so it is different from the Separate Teaching. All three are provisional, and it can also be said that the Three Truths have the same names. What is the difference from the Separate Teaching? However, in the Separate Teaching, there are only names according to the sequence. These three are one, but have three names. The two names seem the same, but their essence is eternally different. It should be known that the meaning of the conclusion below is: the Dharma is the object, and the object refers to the Four Noble Truths (suffering, accumulation, cessation, and the path). Arising understanding based on the object, and arising vows based on understanding. Because there are vows, it is called generating bodhicitta (bodhicitta). Most people in the world take seated meditation and calming the mind as generating bodhicitta. These people have not recognized the object of their contemplation, have no expected result, have no upward seeking at all, do not recognize great compassion, and now have no downward transformation. Therefore, generating bodhicitta arises from great compassion. All kinds of words cannot go beyond the sixteen kinds of understanding derived from four times four. As for the Pure Land (Pure Land) followers, etc., the ten categories explaining the generation of bodhicitta have already explained four, and the remaining six are omitted without specific indication. Now, comparing with the previous, briefly distinguish their appearances. Speaking of Pure Lands, some hear descriptions of various Pure Lands from scriptures, some see various Pure Lands through the Buddha's voice and light, some see the differences in this land due to karmic conditions, and some witness various Pure Lands through the secret blessings of the sages. It is impossible to describe them all in detail, briefly narrating their outlines. If one quality, one view, different qualities, different views, specifically like reasoning and seeing equality. Different qualities, one view, one quality, different views, specifically like hearing the Dharma, the four meanings interpenetrate and each becomes one meaning. Such as the initial assembly of the Lotus Sutra (Lotus Sutra), and the Bodhisattva Gandhavyuha (Gandhavyuha) in the Vimalakirti Sutra (Vimalakirti Sutra) came here to listen to the Dharma.

。此見同居穢也。此會大眾見妙喜國。及法華中三變土田。此見同居凈也。聲聞菩薩共為僧等。此見方便凈也。如凈名中足指按地。而皆自見坐寶蓮華。及法華中見此娑婆純諸菩薩。此見寶報土也。如凈名中大士空室。及法華中下方空中寶塔在空。此見常寂光也。乃至像法決疑娑羅林地四見不同。亦如玄文釋國土妙跡土四別。即其相也。睹諸土相上求下化。國土是所依生佛是能依。生佛相望故得亦具四弘誓也。下睹眾等五科不同。亦應委說質等四句(云云)。言睹眾者。如諸經初列同聞眾隨教多少大小優劣。即其相也。自力他力聞說冥加。例前可知。若一質異見異質一見者。或見大眾聚散生滅。或見大眾聚散如幻。或見大眾能紹佛法。或見大眾如常不輕。亦如玄文眷屬妙中。次見修行亦四見者。修六度行四三昧等。皆以期心境智勘之。四相自別。若一質異見等者。或見捨身剜身為生為道伏惑修行藏也。或見所舍如幻化等通也。為常住故別也。為法界故圓也。亦如玄文行妙中說。若準諸部經論不同。三祇六度藏也。如請觀音文殊問等。並有三乘共行。通也。若華嚴云。菩薩發心不為一人乃至恒沙。為度一切發心修行。別也。普賢道場及華嚴中普賢行等圓也。約五味經多少不同。準說可知。上二下三準應可見。徒眾修行屬

【現代漢語翻譯】現代漢語譯本此見同居穢也（此指凡夫所見的娑婆世界，是充滿污穢的）。此會大眾見妙喜國（Akshobhya Buddha的凈土）及《法華經》中三變土田（佛以神通力三次改變土地），此見同居凈也（此指佛菩薩所見的娑婆世界，是清凈的）。聲聞菩薩共為僧等，此見方便凈也（此指聲聞和菩薩共同組成的僧團，是方便示現的清凈）。如《維摩詰經》中足指按地，而皆自見坐寶蓮華，及《法華經》中見此娑婆純諸菩薩，此見寶報土也（此指佛菩薩所見的莊嚴國土）。如《維摩詰經》中大士空室，及《法華經》中下方空中寶塔在空，此見常寂光也（此指佛的常寂光土，是永恒寂靜的光明）。乃至《像法決疑經》娑羅林地四見不同，亦如《玄文》釋國土妙跡土四別，即其相也（這些都是不同層次的境界）。睹諸土相上求下化，國土是所依，生佛是能依，生佛相望故得亦具四弘誓也（觀察各種國土的相狀，是爲了上求佛道，下化眾生。國土是眾生和佛所依止的環境，眾生和佛是能依止國土的主體。因為眾生和佛相互依存，所以才能發起四弘誓願）。下睹眾等五科不同，亦應委說質等四句（云云）（下面觀察大眾等五種不同，也應該詳細解釋質等四句）。言睹眾者，如諸經初列同聞眾隨教多少大小優劣，即其相也（說到觀察大眾，就像各種經典開始時列出的聽法大眾，隨著教義的多少、大小、優劣而不同，這就是它的相狀）。自力他力聞說冥加，例前可知（依靠自力或他力聽聞佛法，得到加持，可以參照前面的解釋）。若一質異見異質一見者，或見大眾聚散生滅，或見大眾聚散如幻，或見大眾能紹佛法，或見大眾如常不輕（如果本質相同而見解不同，或者本質不同而見解相同，那麼或者看到大眾聚集、離散、生滅，或者看到大眾的聚集和離散如夢如幻，或者看到大眾能夠繼承佛法，或者看到大眾如同常不輕菩薩一樣）。亦如《玄文》眷屬妙中（也像《玄文》中眷屬的微妙之處）。次見修行亦四見者，修六度行四三昧等，皆以期心境智勘之，四相自別（接下來觀察修行也有四種見解，修習六度萬行、四種三昧等，都要用心、境界、智慧來考察，四種相狀自然會有區別）。若一質異見等者，或見捨身剜身為生為道伏惑修行藏也，或見所舍如幻化等通也，為常住故別也，為法界故圓也（如果本質相同而見解不同，那麼或者看到捨身剜肉是爲了生存、爲了求道、爲了降伏煩惱的修行，或者看到所捨棄的如同幻化一樣，這是共通的，爲了常住不變的真理而捨棄是特別的，爲了法界一切眾生而捨棄是圓滿的）。亦如《玄文》行妙中說（也像《玄文》中修行的微妙之處所說）。若準諸部經論不同，三祇六度藏也（如果按照各種不同的經典和論典，三祇六度是藏教的修行）。如請觀音、文殊問等，並有三乘共行，通也（比如請觀音、文殊菩薩提問等，都有三乘共同修行的內容，這是通教的修行）。若《華嚴經》云：『菩薩發心不為一人乃至恒沙，為度一切發心修行』，別也（如果《華嚴經》說：『菩薩發菩提心不是爲了一個人乃至恒河沙數的人，而是爲了度一切眾生而發心修行』，這是別教的修行）。普賢道場及《華嚴經》中普賢行等圓也（普賢菩薩的道場以及《華嚴經》中的普賢行等，是圓教的修行）。約五味經多少不同，準說可知（根據五味經的多少不同，可以參照前面的解釋）。上二下三準應可見（上面兩種，下面三種，應該可以參照理解）。徒眾修行屬（徒眾的修行屬於）。

【English Translation】 English version This view is of the impure Sahā World (the world of suffering as seen by ordinary beings). This assembly sees the Land of Bliss (Akshobhya Buddha's pure land) and the three transformations of the land in the Lotus Sūtra, this view is of the pure Sahā World (as seen by Buddhas and Bodhisattvas). Śrāvakas and Bodhisattvas together as the Sangha, this view is of expedient purity. As in the Vimalakīrti Sūtra, pressing the ground with a toe, everyone sees themselves sitting on a jeweled lotus, and in the Lotus Sūtra, seeing this Sahā World purely of Bodhisattvas, this view is of the Land of Reward. As in the Vimalakīrti Sūtra, the great being's empty room, and in the Lotus Sūtra, the jeweled pagoda in the sky below, this view is of the Land of Eternal Tranquility. Even in the Sūtra on Resolving Doubts in the Semblance Dharma, the four different views of the Sāla forest ground, are like the four distinctions of the Land of the Dharma Body and the Land of Manifestation explained in the Profound Meaning, these are their characteristics. Observing the characteristics of the lands, one seeks upwards and transforms downwards. The land is what is relied upon, sentient beings and Buddhas are what rely. Because sentient beings and Buddhas rely on each other, one can also possess the four vast vows. Below, observing the five different categories of assemblies, one should also explain in detail the four phrases of substance, etc. Speaking of observing the assembly, like the initial listing of the assembly of listeners in various sūtras, according to the amount, size, superiority, and inferiority of the teachings, these are their characteristics. Hearing and speaking through self-power and other-power, and receiving subtle blessings, can be understood by analogy to the previous explanations. If one substance has different views, or different substances have the same view, one may see the assembly gathering, dispersing, arising, and ceasing, or see the assembly gathering and dispersing as illusory, or see the assembly able to continue the Buddha Dharma, or see the assembly like Sadāparibhūta (Never Disparaging Bodhisattva). Also like the wonderful aspects of the retinue in the Profound Meaning. Next, observing practice also has four views. Cultivating the Six Perfections, the Four Samādhis, etc., all should be examined with aspiration, object, wisdom. The four characteristics will naturally be distinct. If one substance has different views, one may see sacrificing the body and carving out flesh as a practice to live, to seek the Way, and to subdue afflictions, or see what is sacrificed as illusory, etc., which is common. Sacrificing for the sake of the eternal is distinct. Sacrificing for the sake of the Dharma Realm is complete. Also as explained in the wonderful aspects of practice in the Profound Meaning. If based on the differences in various sūtras and treatises, the three asaṃkhyeya kalpas and Six Perfections are the Tripiṭaka teaching. Like the questions of Inviting Avalokiteśvara, Mañjuśrī, etc., there are also the shared practices of the Three Vehicles, which is the common teaching. If the Avataṃsaka Sūtra says, 'Bodhisattvas generate the mind not for one person, even as many as sands of the Ganges, but generate the mind to liberate all beings,' this is the distinct teaching. The Samantabhadra practice place and the Samantabhadra practices in the Avataṃsaka Sūtra are the complete teaching. According to the differences in the five flavors of teachings, one can understand by analogy to the previous explanations. The above two and the below three should be visible by analogy. The practice of the assembly belongs to.

道諦攝。道即上求義兼下化。次法滅中亦有四者。十住婆娑云。菩薩摩訶薩見法滅時起護法心。準例應有四種菩薩護法不同。若立像正乃至末法流通護持。藏通也。若見法藏誓於十方盡未來際。為護法故別也。若見法滅即知法界常住不滅。盡未來際護常住法圓也。一質異見等比說可知。法滅護法義兼上求及以下化(云云)。見受苦中生四解者。若見三界六道輪迴生滅也。若見輪迴無逼惱相通也。十界苦相一一無量別也。百界千界苦在一念圓也。若一質異見等。如見驅使鞭打繫縛。亦生四解發心不同。亦如四諦四苦差別。次見起過中生四解者。四四諦中四集不同。即起過也。一質異見比說可知。受苦起過屬於下化義兼上求。亦四義足。初心行人甚要甚要縱使發心不真實者。緣于正境功德猶多。何以故。發菩提心事希有故。如首楞嚴中。佛告堅意。我滅度後後五百歲。多有比丘為利養故發心出家。以輕戲心聞是三昧發菩提心。我知是心亦得作于菩提遠緣。況清淨髮心。故知若非正境縱無妄偽。亦不成種。次以三止觀結者。十種發心推理居初。故約推理餘九準例。故下文云。若見此意例見相聞法乃至起過。故一一文皆生十六。一一皆以三止觀結。初上來下標也。然法性下正釋。初釋頓也。法性之理非複數量。若定執於三觀四

【現代漢語翻譯】現代漢語譯本：道諦所包含的意義是，『道』既有向上尋求真理的含義，也包含向下教化眾生的含義。其次，在『法滅』（Dharma extinction）的境界中，也有四種不同的理解。根據《十住婆娑論》（Dashabhumika-vibhasa）所說，菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）見到佛法衰滅時，會生起護持佛法的心。依照這個例子，應該有四種菩薩護持佛法的方式：如果設立佛像，維護正法，乃至在末法時代流通佛法，這是藏教和通教的觀點。如果見到佛法寶藏衰滅，就發誓在十方世界，直到未來無盡的時間，爲了護持佛法而努力，這是別教的觀點。如果見到佛法衰滅，立即了知法界（Dharmadhatu，一切法的本體）是常住不滅的，直到未來無盡的時間，護持常住的佛法，這是圓教的觀點。這四種理解，可以比照『一質異見』（同一性質，不同見解）的說法來理解。『法滅護法』的意義，既包含向上尋求真理，也包含向下教化眾生。（以下省略）見到眾生受苦時，生起四種理解：如果見到三界六道（Triloka-Samsara，欲界、色界、無色界；地獄、餓鬼、畜生、阿修羅、人、天）的輪迴生滅，這是藏教的觀點。如果見到輪迴沒有逼迫惱亂的相，這是通教的觀點。如果見到十法界（Ten realms，地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的苦相，每一個都無量無邊，這是別教的觀點。如果見到百界千界的苦，都存在於一念之中，這是圓教的觀點。如果用『一質異見』來比喻，就像見到有人被驅使、鞭打、捆綁，也會生起四種不同的理解和發心。這也像四諦（Four Noble Truths，苦、集、滅、道）和四苦（生、老、病、死）的差別。其次，見到眾生造作惡業時，生起四種理解：這就像四諦中的『集諦』（Samudaya，苦的根源）不同，就是眾生造作的惡業。這四種理解，可以用『一質異見』來比照說明。見到眾生受苦和造作惡業，屬於向下教化的範疇，也包含向上尋求真理的意義，四種意義都具備。對於初學佛法的修行人來說，這一點非常重要。即使發心不真實，因為所緣的是正確的境界，功德仍然很多。為什麼呢？因為發起菩提心（Bodhi-citta，覺悟之心）是非常稀有的事情。就像《首楞嚴經》（Surangama Sutra）中所說，佛陀告訴堅意菩薩，在我滅度之後，后五百歲，很多比丘（Bhikkhu，出家男子）爲了利益供養而發心出家，以輕慢戲謔的心聽到這個三昧（Samadhi，禪定），也發起了菩提心。我知道這種發心，也可以作為未來證得菩提的遠因。更何況是清凈的發心呢？所以要知道，如果不是正確的境界，即使沒有虛妄造作，也不能成為菩提的種子。其次，用三種止觀（Threefold Contemplation，空觀、假觀、中觀）來總結：十種發心中，推理髮心排在第一位，所以用推理髮心來比照其餘九種發心。所以下文說，如果見到這個意義，就可以比照見到相、聽到法，乃至見到眾生造作惡業的情況。所以每一種情況都會產生十六種理解，每一種理解都可以用三種止觀來總結。以上是標示大綱。然而，從『法性』以下，是正式的解釋。首先解釋頓教的觀點。法性的道理，不是數量可以衡量的。如果執著於三種止觀和四種...

【English Translation】 English version: The Truth of the Path encompasses both the upward seeking of truth and the downward transformation of beings. Furthermore, within the 'extinction of the Dharma' (Dharma extinction), there are also four different understandings. According to the Dashabhumika-vibhasa, when a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) sees the Dharma declining, they generate a mind to protect the Dharma. Following this example, there should be four types of Bodhisattvas who protect the Dharma differently: If they establish Buddha images, maintain the Proper Dharma, and even propagate the Dharma in the degenerate age, this is the view of the Tripitaka and Common teachings. If they see the Dharma treasury declining, they vow to strive in the ten directions, until the endless future, to protect the Dharma, this is the view of the Distinct teaching. If they see the Dharma declining, they immediately realize that the Dharmadhatu (Dharmadhatu, the essence of all dharmas) is permanent and indestructible, and until the endless future, they protect the permanent Dharma, this is the view of the Perfect teaching. These four understandings can be understood by comparing them to the 'one substance, different views' (one substance, different views) saying. The meaning of 'Dharma extinction and Dharma protection' includes both the upward seeking of truth and the downward transformation of beings. (The following is omitted) When seeing sentient beings suffering, four understandings arise: If one sees the cycle of birth and death in the Three Realms and Six Paths (Triloka-Samsara, the realm of desire, the realm of form, the formless realm; hell, hungry ghosts, animals, asuras, humans, gods), this is the view of the Tripitaka teaching. If one sees that there is no oppressive or disturbing aspect in Samsara, this is the view of the Common teaching. If one sees the suffering aspects of the Ten Realms (Ten realms, hell, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, bodhisattvas, buddhas), each of which is immeasurable, this is the view of the Distinct teaching. If one sees the suffering of hundreds and thousands of realms existing in a single thought, this is the view of the Perfect teaching. If one uses 'one substance, different views' as an analogy, it is like seeing someone being driven, whipped, and bound, which also gives rise to four different understandings and aspirations. This is also like the difference between the Four Noble Truths (Four Noble Truths, suffering, its cause, its cessation, the path) and the Four Sufferings (birth, old age, sickness, death). Secondly, when seeing sentient beings creating evil karma, four understandings arise: This is like the different 'Truth of Accumulation' (Samudaya, the origin of suffering) in the Four Noble Truths, which is the evil karma created by sentient beings. These four understandings can be explained by comparing them to 'one substance, different views'. Seeing sentient beings suffering and creating evil karma belongs to the category of downward transformation, and also includes the meaning of upward seeking of truth, possessing all four meanings. This is very important for beginners in Buddhist practice. Even if the aspiration is not genuine, because what is contemplated is the correct realm, the merit is still great. Why? Because generating Bodhi-citta (Bodhi-citta, the mind of enlightenment) is a very rare thing. Just as it is said in the Surangama Sutra (Surangama Sutra), the Buddha told the Bodhisattva Firm Intention, 'After my Parinirvana, in the last five hundred years, many Bhikkhus (Bhikkhu, ordained male) will generate the aspiration to leave home for the sake of profit and offerings, and with a frivolous and mocking mind, they will hear this Samadhi (Samadhi, meditation) and also generate the Bodhi-citta. I know that this kind of aspiration can also be a distant cause for attaining Bodhi in the future. How much more so for a pure aspiration?' Therefore, one should know that if it is not the correct realm, even if there is no falsehood or fabrication, it cannot become a seed of Bodhi. Secondly, to conclude with the Threefold Contemplation (Threefold Contemplation, emptiness, provisional existence, the middle way): Among the ten types of aspiration, the aspiration of reasoning is ranked first, so the other nine types of aspiration are compared to the aspiration of reasoning. Therefore, the following text says, 'If one sees this meaning, one can compare it to seeing forms, hearing the Dharma, and even seeing sentient beings creating evil karma.' Therefore, each situation will produce sixteen understandings, and each understanding can be concluded with the Threefold Contemplation. The above is the outline. However, from 'Dharma-nature' onwards, is the formal explanation. First, the view of the Sudden teaching is explained. The principle of Dharma-nature cannot be measured by quantity. If one clings to the Threefold Contemplation and the four...

教。以為能發反增迷倒。從今言下至內惑故為深漸也。先法說。云一二三四者。只三止觀及以四教。次第重累故一至四。此明漸次所以也次云說法性下辨不同相。界內界外權實二理。各二根性故四不同。次從若界內鈍人下。釋有四所由。由迷解故輕重巧拙。真與法性名異義同。界內利鈍迷於真諦。界外利鈍迷於中道。迷真迷中所迷所解。雖同法性。能迷能解。巧拙等殊。故成四種。迷真迷中有二苦集。解真解中有二道滅。利名為即鈍名為離。巧拙亦然。離謂離法性別有苦集。即謂即法性即是苦集。所解離者由能解拙。所解即者由能解巧。問。迷解只應雲集與道。何故復云苦與滅耶。答。以因召果相從而說。界外望內真中雖殊。巧拙即離其名不別。次所以下舉譬也。通為界內界外作譬。以路人為父子名即。以父子為路人名離。何者。苦集之體本是法性。猶如父子。若謂法性異苦集者。名為路人。故謂苦集永異法性。可譬藏別兩教人也。體性雖同於事永異。名非骨肉。于異強親生父子想。則謂苦集即是法性。故譬通圓兩教人也從粗細下引例合譬也。若據譬文。則應內外各有粗細及難易等。今為生后不定文相對說易故。但以界內為粗。界外為細。枝本難易等。準此可知。如是粗細各有巧拙父子等譬。故云亦如是。從或云界內

去至為深。此中二對釋漸相也。故下結云。若作淺深輕重者漸次相也。雖有或言以無互動不名不定。次從或言界內下六對互動釋不定相。最後難易雖無互動。但是文略義推應有。應云或界內初心能破故為易斷。界外後心方破故為難斷。諸互動句不能細記。讀者勿輕。從如是等下。結前不定兼指廣也。從若作下總略結示。皆云若作者。三種止觀即是別相。但明諸教即是通相。以別辨通故云若作。淺深輕重指前二對。一實四諦指前法性。更互輕重指前六對。次皆大乘去勸進也。夫發心者為求圓乘。圓乘不同。行分三別。獎勸行者不可不識。次從問下料簡也初問者問前推理。集既有四苦果何以但有分段及變易二。因果應等何故四因但感二果。答中意者。先正答。次舉例。先正答中以義言之。何但果二集亦但二。今言四者約破迷生解。二集各有巧拙二破。以成四別。此惑隨人所解不同。故云惑隨於解。若隨順生死四集但感二種苦果。故云解隨於惑。今以解問迷故云四集而感二果。以實而言解則俱四。如四四諦則有四苦。迷則俱二如通別惑但成二因。何須但約解因而問迷果。次例如下舉例答者。如界內惑隨於小乘二解別故。名為見思。若諸凡夫隨順迷情。界內二因。但感界內一分段果。此例未切。隨迷但感一分段果。此則可然。

【現代漢語翻譯】現代漢語譯本到達最深奧之處。這裡兩對解釋了漸進相。因此下面總結說：『如果認為是淺深輕重，那就是漸次相。』雖然有人說沒有互動作用就不能稱為不定。接下來從『或言界內』開始，下面六對互動解釋了不定相。最後，難易雖然沒有互動作用，但是根據文義推斷應該有。應該說：『或者界內的初心能夠破除，所以容易斷除；界外的後心才能破除，所以難以斷除。』各種互動的句子不能詳細記錄，讀者不要輕視。從『如是等』開始，總結前面的不定，兼指廣泛。從『若作』開始，總括地簡要指示。都說『若作』，三種止觀就是別相，只說明諸教就是通相。因為用別相來辨別通相，所以說『若作』。淺深輕重指前面的兩對，一實四諦指前面的法性，更互輕重指前面的六對。接下來『皆大乘』是勸進。發心的人是爲了求圓乘，圓乘不同，行分為三別，獎勸修行人不可不認識。接下來從『問』開始是料簡。最初的提問是問前面的推理。集既然有四種苦果，為什麼只有分段和變易兩種？因果應該相等，為什麼四因只感應兩種果？回答中的意思是：先是正面回答，然後舉例說明。先是正面回答，從義理上說，為什麼只有兩種果，集也只有兩種。現在說四種，是就破迷生解而言。兩種集各有巧拙兩種破除，從而形成四種區別。這種迷惑隨著人的理解不同而不同，所以說『惑隨於解』。如果隨順生死，四集只感應兩種苦果，所以說『解隨於惑』。現在用理解來問迷惑，所以說『四集而感二果』。從實際上說，理解和迷惑都是四種，如四四諦則有四苦，迷惑則都是兩種，如通別惑只形成兩種因。何必只用理解的因而問迷惑的果。接下來『例如下』是舉例回答。如界內的迷惑隨著小乘的兩種理解而不同，所以名為見思。如果各種凡夫隨順迷惑的情感，界內的兩種因，只感應界內的一種分段果。這個例子不太貼切。隨順迷惑只感應一種分段果，這樣才對。

【English Translation】 English version Reaching the deepest point. Here, two pairs explain the gradual phases. Therefore, the conclusion below says: 'If one considers them as shallow and deep, light and heavy, then they are gradual phases.' Although some say that without interaction, it cannot be called indefinite. Next, starting from 'or within the boundary,' the following six pairs interactively explain the indefinite phases. Finally, although easy and difficult do not have interaction, it should be inferred from the meaning of the text. It should be said: 'Or the initial mind within the boundary can break through, so it is easy to cut off; the later mind outside the boundary can break through, so it is difficult to cut off.' The various interactive sentences cannot be recorded in detail, readers should not underestimate them. Starting from 'such as these,' it summarizes the previous indefinite, also referring to the broad. Starting from 'if one makes,' it briefly indicates in general. All say 'if one makes,' the three kinds of zhi guan (止觀, calming and insight meditation) are the specific aspects, only explaining the various teachings is the general aspect. Because using the specific aspects to distinguish the general aspects, it is said 'if one makes.' Shallow and deep, light and heavy refer to the previous two pairs, the one real four noble truths refer to the previous fa xing (法性, dharma nature), mutually light and heavy refer to the previous six pairs. Next, 'all Mahayana' is encouragement. Those who aspire to enlightenment seek the yuan cheng (圓乘, perfect vehicle), the perfect vehicle is different, the practice is divided into three distinctions, encouraging practitioners must recognize them. Next, starting from 'question' is liao jian (料簡, analysis). The initial question is asking the previous reasoning. Since ji (集, accumulation) has four kinds of suffering results, why are there only two kinds of fen duan (分段, segmented) and bian yi (變易, transformational)? Cause and effect should be equal, why do the four causes only correspond to two kinds of results? The meaning in the answer is: first, a direct answer, then an example. First, a direct answer, from the perspective of principle, why are there only two kinds of results, ji (集, accumulation) also only has two kinds. Now saying four kinds is in terms of breaking through delusion and generating understanding. The two kinds of ji (集, accumulation) each have two kinds of skillful and clumsy breaking through, thus forming four kinds of distinctions. This delusion varies with people's understanding, so it is said 'delusion follows understanding.' If one follows birth and death, the four ji (集, accumulation) only correspond to two kinds of suffering results, so it is said 'understanding follows delusion.' Now using understanding to ask about delusion, so it is said 'four ji (集, accumulation) correspond to two kinds of results.' In reality, understanding and delusion are both four kinds, such as the four noble truths then there are four sufferings, delusion then are both two kinds, such as general and specific delusions only form two kinds of causes. Why only use the cause of understanding to ask about the result of delusion. Next, 'for example below' is an example answer. Such as the delusion within the boundary varies with the two kinds of understanding of the xiao cheng (小乘, small vehicle), so it is called jian si (見思, views and thoughts). If various ordinary people follow the feelings of delusion, the two kinds of causes within the boundary only correspond to one kind of fen duan (分段, segmented) result within the boundary. This example is not very appropriate. Following delusion only corresponds to one kind of fen duan (分段, segmented) result, that is correct.

若例于解而生二集其意未等。前於一集而生二解。今乃于集開為見思。又前文意於一苦諦解亦應二。此中縱分為見思二。苦果不可分為二種。若切說者。破見惑故離四趣惡。破思惑故離三界生。各更從解以分二別。次問苦集可是因緣等者。問前論偈結中。以論初句對於三藏四諦。俱屬因緣生法。苦集是迷容可從緣。道滅破迷何故亦言從因緣生。次答意者。所破苦集體是緣生。若無苦集則無道滅。名從他得故亦從緣。所以三藏四俱生滅故大經下引大為例。無明是集菩提是道因滅集故方得有道。別圓意也。別圓道滅尚從緣生何況三藏。舉深例淺以酬前難。次問者。問前文中法性一法。何故分為權實二理。復分即離以為四耶。答意者。開權顯實唯一法性。為實施權故分權實。于權實中取解根別。故使權實各具利鈍。次從若見此意下舉例餘九。推理既有三止觀結。及以三番問答料簡。餘九準例皆亦應然。次名四弘者。弘者廣也。誓約也。釋名云。誓制也今以四法要制初心使上求下化。故云發僧那於始心終大悲以赴難。僧那西音此云弘誓。起行填愿故云赴難。初云前推理去至四弘者。結前生后。其義已顯結前也。為未了去生后也。前雖約諦廣明發心。未了之徒不了四諦只是四弘之境。是故更作弘誓說之。又四諦中下次辨同異。四

【現代漢語翻譯】現代漢語譯本：如果像這樣解釋而產生兩種理解，那麼它的含義就不相同了。之前在一個『集』（Samudaya，集諦，苦之生因）上產生了兩種理解。現在卻在『集』上分開為見惑和思惑。而且，之前的文意中，對於一個『苦諦』（Dukkha，苦，世間的苦難）的理解也應該有兩種。這裡即使分為見惑和思惑兩種，苦果（Dukkha-phala，苦的果報）也不可分為兩種。如果更細緻地說，破除見惑的緣故，就能脫離四惡趣（catasro apāyaduggatayo，地獄、餓鬼、畜生、阿修羅）。破除思惑的緣故，就能脫離三界（trayo dhātavaḥ，欲界、色界、無色界）的生死輪迴。各自更從理解上分為兩種區別。其次問，『苦』（Dukkha）和『集』（Samudaya）是否是因緣等所生？這是問前面論偈的結論中，用論的初句對應三藏（Tripiṭaka，經藏、律藏、論藏）的四諦（catvāri āryasatyāni，苦、集、滅、道）。都屬於因緣生法。『苦』和『集』是迷惑的顯現，可以從因緣產生。『道』（Mārga，修行的方法）和『滅』（Nirodha，涅槃）是破除迷惑，為什麼也說是從因緣生？其次回答的意思是，所破除的『苦』和『集』，其本體是緣生法。如果沒有『苦』和『集』，就沒有『道』和『滅』。『道』和『滅』的名字是從『苦』和『集』而得，所以也從因緣而生。因此，三藏的四諦都是生滅法。所以《大般涅槃經》（Mahāparinirvāṇa Sūtra）下面引用『大』為例證。無明（Avidyā，對真理的無知）是『集』，菩提（Bodhi，覺悟）是『道』，因為滅除『集』的緣故，才能有『道』。這是別教和圓教的含義。別教和圓教的『道』和『滅』尚且是從因緣生，何況是三藏的教義？這是舉深奧的例子來回答前面的疑問。其次的提問是，問前面文中，法性（Dharmatā，諸法的本性）這一法，為什麼分為權（Upāya，方便）和實（Tathatā，真如）兩種道理？又分為即（identity）和離（difference）而成為四種？回答的意思是，開顯權巧是爲了顯現真實，唯一的法性。爲了實施權巧，所以才分權和實。在權和實中，選取理解的根器差別，所以使得權和實各自具有利根和鈍根。其次從『如果見到這個意思』下面，舉例說明其餘九種。推理既然有三種止觀（śamatha-vipaśyanā，止禪和觀禪）的結論，以及三番問答的辨析，其餘九種也應該按照這個例子來類推。其次解釋『四弘誓願』（catvāri praṇidhānāni，四種廣大的誓願）。『弘』是廣大的意思，也是誓約的意思。解釋名稱說，『誓』是誓言，『制』是制約。現在用四種法要來制約初心，使之向上求法，向下度化眾生。所以說『發僧那於始心，終大悲以赴難』。『僧那』是西方的音譯，這裡的意思是『弘誓』。發起行動來填滿願望，所以說『赴難』。最初說『前面推理到四弘誓願』，是總結前面，引出後面。它的意義已經很明顯了，是總結前面。爲了還沒有理解的人，引出後面。前面雖然圍繞四諦廣泛地闡明了發心，但還沒有理解的人，不明白四諦只是四弘誓願的境界。因此，再次作弘誓願的解說。又在四諦中，下面辨別相同和不同之處。四諦...

【English Translation】 English version: If, based on this explanation, two different understandings arise, then their meanings are not the same. Previously, two understandings arose from one 'Samudaya' (集, the origin of suffering). Now, 'Samudaya' is divided into views and thoughts. Moreover, according to the previous text, there should also be two understandings of one 'Dukkha' (苦, suffering). Even if it is divided into views and thoughts, the 'Dukkha-phala' (苦果, the result of suffering) cannot be divided into two types. To put it more precisely, by breaking through the delusions of views, one can escape the four evil realms (四趣惡, hell, hungry ghosts, animals, and asuras). By breaking through the delusions of thoughts, one can escape the cycle of birth and death in the three realms (三界, the desire realm, the form realm, and the formless realm). Each further distinguishes two differences from the understanding. Next, the question is, are 'Dukkha' and 'Samudaya' caused by conditions, etc.? This is asking about the conclusion of the previous verse, using the first sentence of the treatise to correspond to the Four Noble Truths (四諦, Dukkha, Samudaya, Nirodha, Mārga) of the Tripiṭaka (三藏, Sūtra Piṭaka, Vinaya Piṭaka, Abhidhamma Piṭaka). All belong to the law of conditioned arising. 'Dukkha' and 'Samudaya' are manifestations of delusion and can arise from conditions. 'Mārga' (道, the path) and 'Nirodha' (滅, cessation) are the breaking of delusion, so why are they also said to arise from conditions? Next, the answer means that the 'Dukkha' and 'Samudaya' that are to be broken through are inherently conditioned. If there were no 'Dukkha' and 'Samudaya', there would be no 'Mārga' and 'Nirodha'. The names of 'Mārga' and 'Nirodha' are derived from 'Dukkha' and 'Samudaya', so they also arise from conditions. Therefore, the Four Noble Truths of the Tripiṭaka are all subject to arising and ceasing. Therefore, the 'Mahāparinirvāṇa Sūtra' (大般涅槃經) below cites 'Mahā' as an example. Ignorance (Avidyā, 無明) is 'Samudaya', Bodhi (菩提, enlightenment) is 'Mārga', because the cause of ceasing 'Samudaya' is the only way to have 'Mārga'. This is the meaning of the Separate Teaching and the Perfect Teaching. The 'Mārga' and 'Nirodha' of the Separate Teaching and the Perfect Teaching still arise from conditions, let alone the teachings of the Tripiṭaka? This is using a profound example to answer the previous question. The next question is, asking why, in the previous text, the one Dharma-nature (Dharmatā, 法性) is divided into two principles of provisional (Upāya, 權) and real (Tathatā, 實)? And why is it divided into identity (即) and difference (離) to become four? The answer means that revealing the provisional is to reveal the real, the only Dharma-nature. In order to implement the provisional, the provisional and the real are divided. In the provisional and the real, the differences in the capacity of understanding are selected, so that the provisional and the real each have sharp and dull faculties. Next, from 'If you see this meaning' below, examples are given to illustrate the remaining nine types. Since the reasoning has the conclusion of the three types of śamatha-vipaśyanā (止觀, calming and insight meditation), as well as the analysis of the three rounds of questions and answers, the remaining nine types should also be inferred according to this example. Next, explain the 'Four Great Vows' (四弘誓願, catvāri praṇidhānāni). 'Great' (弘) means vast, and it also means vow. The explanation of the name says that 'vow' (誓) is a vow, and 'restraint' (制) is a restriction. Now, the four Dharma essentials are used to restrain the initial mind, so that it seeks the Dharma upwards and transforms sentient beings downwards. Therefore, it is said 'initiate Saṃgha at the beginning of the mind, and end with great compassion to meet difficulties'. 'Saṃgha' (僧那) is a transliteration from the West, and here it means 'great vow'. Initiate action to fulfill the vows, so it is said 'meet difficulties'. The initial statement 'The previous reasoning to the Four Great Vows' is to summarize the previous and introduce the following. Its meaning is already very clear, it is to summarize the previous. For those who have not yet understood, it introduces the following. Although the previous extensively elucidated the aspiration based on the Four Noble Truths, those who have not yet understood do not understand that the Four Noble Truths are only the realm of the Four Great Vows. Therefore, an explanation of the Great Vows is made again. Also, in the Four Noble Truths, the following distinguishes the similarities and differences. The Four Noble Truths...

諦是境。從境生解故云約解。四弘依解而生於愿故云約愿。又諦有因果故通三世愿皆在當故屬未來。又四諦約理理通三世。四弘是愿愿未來成。弘之與諦皆須上求。有上求故方有下化。上求之中有佛道故。方有法門。是故一一皆須云佛。又此應約九世言之。故三世上皆有因果。故皆云佛。又四諦有苦集苦集具六根。弘誓約期心期心但在意。又四諦通三業三業通六根。愿不必身口是故但在意。此據大分。若委論者亦應具三。心緣誓境口宣誓言身現敬相。又三番之中非無餘義。一往且爾。故並云多。問。縱有斯異約諦起愿前已兼之。何須更說。答。誓名為大諦通大小。滅苦自度其名在小。悲濟於他名則兼大。諦名有濫故說四弘。又弘通偏圓即名唯圓。故四弘后更明六即。從廣之狹方乃顯是。故下文云展轉深細。如此下結來意也。問。前明十科今此何故但對諦簡。答。四諦是通十科約別。故釋十科諦居其首。十科無理事同魔說。故但約諦義該餘十。初釋生滅四弘中。初明誓境即四諦也。心不孤生去集諦境也。前約諦中從粗至細故苦在前。今四弘中從細至粗故集居先。道滅亦爾。又前四諦約于因果。果相粗故是故先示。今四弘中約于意地。集在於意是故先說。言心不孤生者。明此心起是所生法。從此根塵下示也。正示此心成生

【現代漢語翻譯】現代漢語譯本諦（Satya，真諦）是所觀照的境界。因為從境界生起理解，所以說是『約解』。四弘誓願（Four Great Vows）依賴於理解而生起願力，所以說是『約愿』。而且，諦有因和果，所以貫通三世；而愿都在當下生起，所以屬於未來。另外，四諦（Four Noble Truths）是關於真理的，真理貫通三世。四弘誓願是願力，願力在未來成就。弘誓願和四諦都需要向上追求。因為有向上追求，才會有向下教化。向上追求之中有成佛之道，才會有種種法門。所以，每一項都需要說是『佛』。而且，這裡應該按照九世來說，所以在三世之上都有因和果，所以都說是『佛』。另外，四諦中的苦和集，苦和集都具備六根（Six Sense Organs）。弘誓願是關於內心的期望，內心的期望只存在於意（Manas，意識）。而且，四諦貫通身、口、意三業（Three Karmas），三業貫通六根。愿不必定通過身和口來表達，所以只存在於意。這是從大的方面來說。如果詳細討論，也應該具備三方面：內心緣于誓願的境界，口中宣說誓願的語言，身體展現恭敬的相狀。而且，在三番（Threefold Turning of the Wheel of Dharma）之中，並非沒有其他的含義，這裡只是一種簡略的說法。所以都說是『多』。問：即使有這些不同，通過四諦生起願力，前面已經包含了，為什麼還需要再說呢？答：誓願被稱為『大』，四諦貫通大小。滅除自己的痛苦而自我解脫，這被稱為『小』。悲憫救濟他人，這被稱為『大』。四諦這個名稱容易混淆，所以要說四弘誓願。而且，弘誓願貫通偏和圓，最終歸於圓滿。所以，在四弘誓願之後，更要闡明六即（Six Identities）。從廣到狹，才能顯現出它的意義。所以下文說『展轉深細』，這是下文總結來意的意思。問：前面闡明了十科（Ten Categories），現在為什麼只針對四諦進行簡要說明呢？答：四諦是貫通的，十科是針對個別的。所以在解釋十科時，四諦排在首位。十科沒有理事，與魔的說法相同，所以只針對四諦，其意義就包含了其餘的十科。最初解釋生滅四弘誓願時，首先闡明誓願的境界就是四諦。心不會孤立產生，這是去除集諦（Samudaya，集諦，苦之根源）的境界。前面在闡述四諦時，是從粗到細，所以苦在前。現在在闡述四弘誓願時，是從細到粗，所以集在前。道諦（Marga，道諦，解脫之道）和滅諦（Nirodha，滅諦，苦之止息）也是這樣。而且，前面的四諦是關於因和果的。果的相狀是粗顯的，所以先展示出來。現在四弘誓願是關於意地的，集存在於意中，所以先說。說『心不孤生』，是說明這個心生起是所生之法。從『從此根塵』以下進行闡述。正是闡述這個心成就生起。

【English Translation】 English version Satya (Truth) is the object of contemplation. Because understanding arises from the object, it is said to be 'about understanding'. The Four Great Vows rely on understanding to generate aspiration, so it is said to be 'about aspiration'. Moreover, Truth has cause and effect, so it pervades the three times; while vows arise in the present, so they belong to the future. In addition, the Four Noble Truths are about truth, and truth pervades the three times. The Four Great Vows are vows, and vows are fulfilled in the future. Both the Great Vows and the Four Truths require seeking upwards. Because there is seeking upwards, there will be teaching downwards. Within seeking upwards, there is the path to Buddhahood, so there are various Dharma gates. Therefore, each item needs to be said to be 'Buddha'. Moreover, this should be discussed according to the nine times, so there are causes and effects above the three times, so they are all said to be 'Buddha'. In addition, in the Four Truths, suffering and accumulation, suffering and accumulation all possess the six sense organs. The Great Vows are about inner expectations, and inner expectations only exist in the mind (Manas). Moreover, the Four Truths pervade the three karmas of body, speech, and mind, and the three karmas pervade the six sense organs. Vows do not necessarily need to be expressed through body and speech, so they only exist in the mind. This is from a broad perspective. If discussed in detail, it should also possess three aspects: the mind is connected to the object of the vow, the mouth proclaims the words of the vow, and the body manifests respectful appearances. Moreover, within the threefold turning (of the Wheel of Dharma), there are other meanings, but this is just a brief explanation. Therefore, it is all said to be 'many'. Question: Even if there are these differences, generating aspiration through the Four Truths has already been included earlier, so why is it necessary to say it again? Answer: Vows are called 'great', and the Four Truths pervade small and great. Eliminating one's own suffering and self-liberation is called 'small'. Compassionately saving others is called 'great'. The name 'Four Truths' is easily confused, so the Four Great Vows are explained. Moreover, the Great Vows pervade partial and complete, and ultimately return to completeness. Therefore, after the Four Great Vows, the Six Identities are further explained. From broad to narrow, its meaning can be revealed. Therefore, the following text says 'progressively deep and subtle', which is the meaning of the following summary. Question: Earlier, the Ten Categories were explained, so why is only the Four Truths briefly explained now? Answer: The Four Truths are pervasive, and the Ten Categories are specific. Therefore, when explaining the Ten Categories, the Four Truths are ranked first. The Ten Categories have no principle or matter, which is the same as the teachings of demons, so only the Four Truths are addressed, and their meaning includes the remaining Ten Categories. When initially explaining the arising and ceasing of the Four Great Vows, the object of the vow, which is the Four Truths, is first explained. The mind does not arise in isolation, which is to remove the realm of the Truth of Accumulation (Samudaya, the origin of suffering). Earlier, when explaining the Four Truths, it was from coarse to fine, so suffering was in the front. Now, when explaining the Four Great Vows, it is from fine to coarse, so accumulation is in the front. The Truth of the Path (Marga, the path to liberation) and the Truth of Cessation (Nirodha, the cessation of suffering) are also like this. Moreover, the previous Four Truths are about cause and effect. The appearance of the effect is coarse, so it is shown first. Now, the Four Great Vows are about the mind-ground, and accumulation exists in the mind, so it is said first. Saying 'the mind does not arise in isolation' is to explain that the arising of this mind is a produced phenomenon. It is explained from 'from this root and dust' onwards. It is precisely explaining that this mind achieves arising.

滅相。根為能生即屬於因。塵為所緣即屬於緣。因緣和合成所生法。因緣所生俱是生滅。言三相者謂不取住。準前云四心流動亦可云四。趣起滅潛密故名為竊。唸唸續起故云新新。睒爍下舉喻也。睒者暫視之貌。爍者明也。唸唸速起如暫瞬之明。故如電起耀此乃分喻。故知念起速於此也。遄者往疾也。詩云。人而無禮胡不遄死。疾流相續實可全喻剎那不停次色泡下苦諦境也。具如大品大論廣釋。泡沫是小乘中喻。焰等是大乘中喻。此是共部是故兼之。雨投於水所起曰泡。水擊於水所聚曰沫。陽在曠野遠視名焰。城謂干城。俗云蜃氣。蜃大蛤也。朝起海洲遠視似有樓櫓人物。而無其實。故十喻贊云。世法空曠如彼鬼城。凡夫愚癡為之而征。藥等和合令見異本故名為幻。大論云。聲聞法中無城等喻。但有種種無常等喻。此中雖用猶屬生滅。至第五卷當更辨別。倏亦疾也。一篋遍苦者。篋中無樂名為偏苦。大經二十四云。四大毒蛇盛之一篋。令人養飴瞻視臥起。若令一蛇生瞋恚者。我當準法戮之都市。四大成身猶如一篋。一大不調能令犯重故云都市。從於苦因復至苦果故名為偏。四山合來下道諦境也。大經二十八云。佛問匿王。有四大山從四方來欲害人民當設何計。王言。唯當專心戒定智慧。道品不出此之三法。言山來者此

【現代漢語翻譯】現代漢語譯本滅相：根作為能產生事物的原因，屬於『因』（hetu）。塵作為被攀緣的對象，屬於『緣』（pratyaya）。因和緣和合，產生所生之法。因緣所生的事物，都是生滅變化的。所說的『三相』，是指不執取于『住』（sthiti）。參照前面所說的『四心流動』，也可以說是『四』。趣向生滅隱秘，所以稱為『竊』。唸唸相續生起，所以說是『新新』。『睒爍』（shan shuo）以下是比喻。『睒』是短暫觀看的樣子，『爍』是明亮。唸唸快速生起，就像短暫一瞬的光明，所以像閃電一樣。由此可知念頭生起的速度比這還快。『遄』（chuan）是快速前往的意思。《詩經》說：『人如果沒有禮儀，為什麼不快點死去？』快速流動相續，確實可以完全比喻剎那不停留，其次是色、水泡等，這是苦諦的境界。具體內容如《大品般若經》、《大智度論》廣為解釋。泡沫是小乘佛教中的比喻，火焰等是大乘佛教中的比喻。這裡是共同的部分，所以兼而用之。雨滴投入水中所產生的叫做『泡』，水沖擊水所聚集的叫做『沫』。陽光在曠野中遠看叫做『焰』。『城』指的是干城，俗稱『蜃氣』。蜃是大蛤。早上在海邊遠看，好像有樓臺人物，但實際上沒有。所以十喻贊說：『世間法空曠，如同鬼城，凡夫愚癡，為之徵戰。』藥物等混合，使人看到與原本不同的東西，所以叫做『幻』。《大智度論》說：『聲聞乘的教法中沒有城等比喻，只有種種無常等比喻。』這裡雖然使用，仍然屬於生滅法。到第五卷時會進一步辨別。『倏』（shu）也是快速的意思。『一篋遍苦』，是指篋中沒有快樂，全部是痛苦。《大般涅槃經》第二十四卷說：『四大毒蛇盛放在一個箱子里，讓人供養、瞻視、臥起。如果有一條蛇生起嗔恚，我就要按照法律在都市中處死它。』四大組成身體，就像一個箱子。一大不調，就能導致犯重罪，所以說是都市。從痛苦的原因又到痛苦的結果，所以叫做『偏』。『四山合來』以下是道諦的境界。《大般涅槃經》第二十八卷說：『佛問波斯匿王，有四座大山從四方而來，想要危害人民，應當設定什麼計策？』國王說：『唯有專心修持戒、定、慧。』道品不出這三種方法。所說的山來，是指

【English Translation】 English version Extinction of characteristics: Root as the cause of production belongs to 'hetu' (cause). Dust as the object of clinging belongs to 'pratyaya' (condition). The union of cause and condition produces the phenomena. All phenomena produced by cause and condition are subject to arising and ceasing. The so-called 'three characteristics' refer to non-attachment to 'sthiti' (duration). Referring to the aforementioned 'four minds flowing', it can also be said to be 'four'. The tendency towards arising and ceasing is subtle, hence it is called 'stealthy'. Thoughts arise continuously, hence it is said to be 'new, new'. 'Shan shuo' (glimmering) below is a metaphor. 'Shan' is the appearance of a brief glance, 'shuo' is brightness. Thoughts arise rapidly, like a brief flash of light, hence like lightning. From this, it can be known that the speed of thought arising is even faster than this. 'Chuan' (swift) means to go quickly. The Book of Poetry says: 'If a person has no propriety, why not die quickly?' Rapid flow and continuity can indeed fully metaphorize the unceasing moment, followed by form, bubbles, etc., which is the realm of suffering. Specific content is explained in detail in the 'Mahaprajnaparamita Sutra' and the 'Mahaprajnaparamita Shastra'. Bubbles are a metaphor in Hinayana Buddhism, flames, etc., are metaphors in Mahayana Buddhism. This is a common part, so it is used in combination. Raindrops falling into water produce 'bubbles', water hitting water gathers 'foam'. Sunlight in the wilderness seen from afar is called 'flame'. 'City' refers to a dry city, commonly known as 'mirage'. A mirage is a large clam. In the morning, looking from the seashore, it seems like there are towers and figures, but in reality, there are none. Therefore, the Ten Metaphor Praise says: 'The world is empty, like a ghost city, foolish ordinary people fight for it.' Medicines, etc., are mixed, causing people to see something different from the original, hence it is called 'illusion'. The 'Mahaprajnaparamita Shastra' says: 'In the teachings of the Sravaka Vehicle, there are no metaphors such as cities, only metaphors such as impermanence.' Although used here, it still belongs to arising and ceasing. It will be further distinguished in the fifth volume. 'Shu' (suddenly) also means fast. 'One basket of pervasive suffering' means that there is no happiness in the basket, only suffering. The twenty-fourth volume of the 'Mahaparinirvana Sutra' says: 'Four poisonous snakes are placed in a box, causing people to support, look after, lie down, and get up. If one snake becomes angry, I will execute it in the city according to the law.' The four elements form the body, like a box. A disharmony of one element can lead to committing a serious crime, hence it is said to be a city. From the cause of suffering to the result of suffering, hence it is called 'pervasive'. 'Four mountains coming together' below is the realm of the path. The twenty-eighth volume of the 'Mahaparinirvana Sutra' says: 'The Buddha asked King Prasenajit, if there are four great mountains coming from four directions, wanting to harm the people, what plan should be set up?' The king said: 'Only by focusing on cultivating morality, concentration, and wisdom.' The path factors do not go beyond these three methods. The so-called mountains coming, refers to

以非喻為喻。四山四大也。四方生老病死也。若欲免此唯依道品。豎破下滅諦境也。豎破顛倒即滅集也。橫截死海即滅苦也。惑滅必先粗后細故云豎破。苦亡則無復先後故云橫截。苦分輕重亦可言豎。見思俱破亦可言橫。今從多分故且言之。倒謂常等四倒不同。歷界則有諸品深淺。曠大隻是分段而已。海喻生死無邊。俗教不知死必有生。故釋名云神盡曰死。此則斷見外道所攝。有謂三有。流即四流。於此三處因果不亡故名為有。為此四法漂溺不息故名為流。見流三界見也。欲流欲界一切諸惑除見及癡。有流上二界一切諸惑除見及癡。無明流三界癡也。經云下引證也。大經十四釋祇夜中雲。如佛告諸比丘。我昔與汝愚無智慧。不能如實見四真諦。是故久處沒大苦海。下佛復以偈答迦葉云。我昔與汝等。不見四真諦。是故久流轉生死大苦海。此證由見四諦生死盡矣。火宅下訶責。不見諦理但耽苦集。著見名嬉著愛名戲。是故下正發誓也。如釋迦下引事為例。此即三藏發心之流例也。耕者。說文云。犁也。蒼頡云。墾也。說文又云。人曰耕牛曰犁。山海經云。后稷之孫叔均始造牛犁。即此土有犁之始。瑞應云。悉達太子厭惡五欲游四城門天帝于東門化為病人。南門為老人。西門為死人。北門為沙門。悉達見已皆問天帝。天帝

皆答其意。太子曰。如沙門者唯此為快。夜半逾城至王田樹下。父王追之見而作禮。太子曰。吾求自然欲除眾苦。諸不度者吾欲度之。諸不解者吾欲解之。諸不安者吾欲安之。未得道者欲令得道。愿我得道不忘此誓。王知其志便自還宮。於是太子坐于樹下。見耕者出蟲烏隨啄吞。感傷眾生魚鱗相咀求出良離。據彼經文觀耕之時已發誓竟。因觀耕故感傷眾生。亦是因境發誓之流例也。是故引之。似彌勒等者。臺謂臺觀。說文云。土高曰臺。有木曰榭。彌勒成佛經明。初厭世時儴佉王以一寶臺用施彌勒。彌勒受已施婆羅門。婆羅門受已毀壞分散。彌勒見已知一切法皆歸磨滅。出家學道。坐龍華樹即日成佛。廣如經說。此則彌勒正因臺毀而發心也。以明瞭下簡非顯是。次只觀下明無生弘誓。觀所生心與前不別。能觀觀智即空為異。何以即空。四性撿故。性相空義至第五卷委釋。起時不從自他等者。既無四性生滅叵得。來去只是生滅異名。此心不在內外等者。非自故非內。非他故非外。非共故非兩間。非無因故非常自有。但有下性相空也。生即無生名為有寂。亦無無生名為無寂。初是性空。亦不下相空。凡夫計實故云謂有。一切智觀故云智者。知性相空故曰知無。又法本不生名為有寂。今則無滅名為無寂。次如水中月下舉譬也

。大論云。如水中月小人去取大人笑之。以身見故見有種種。又論三十六云。譬如小兒見水中月。入水求之不得便愁。智者語言其性自爾莫生愁惱。欣喜也。慘憂也。思益云下引證也。前譬通總引證則別。第一云。知苦無苦名苦聖諦。集無和合名集聖諦。畢竟空中無生無滅名滅聖諦。於一切法平等不二名道聖諦。此即四諦俱無生也。次引大經即前四諦初文所引是也。集既下別譬四諦。一一皆先法次譬。唯闕滅譬。初集譬云渴鹿逐焰者。熱及空塵三因緣故而生於焰。渴因緣故謂之為水。內有癡愛外加欲境。因緣力故起于欲想。凡夫不了為之輪迴。說文云。由風所飛曰飏由風動塵為焰。苦諦譬如捉水月等者。祇律第八云。佛住王舍城。諸比丘謂調達作舉羯磨。六群比丘同調達見。佛告比丘。過去世時空閑處有五百獼猴。遊行人間。有一尼拘類樹。樹下有井井有月影。猴主見已語諸伴言。月死落井當共出之令諸世間破于闇冥。諸猴言。云何能出。主云。我之出法。我捉樹枝汝捉我尾。展轉相連乃可出之。諸猴皆從。才欲至水猴重枝弱枝折墮井。時猴主者調達是。五百者六群是。畢竟空中有真常性月。結使水故生陰入影。凡夫癡猴謂之謂實徒謂有真不了陰入。以師迷故教多人迷。故知並由不了苦故。彼律雖喻主伴同邪。亦由不

【現代漢語翻譯】現代漢語譯本《大智度論》中說，就像小孩子試圖撈取水中的月亮，大人會嘲笑他們。因為有『身見』（Sakkāya-diṭṭhi，認為五蘊為我），所以才會看到種種虛妄的現象。又《瑜伽師地論》第三十六卷說，譬如小孩子看見水中的月亮，跳入水中去撈卻撈不到，因此感到憂愁。智者會告訴他們，水月本性如此，不必為此煩惱。『欣喜』，是高興的樣子。『慘憂』，是悲傷的樣子。《思益經》下面引用的內容也是爲了證明這個道理。前面的譬喻是總體的，後面的引證則是分別的。《第一義空經》中說，知道『苦』而沒有『苦』，這叫做『苦聖諦』（Dukkha-sacca，苦諦）。『集』沒有和合，這叫做『集聖諦』（Samudaya-sacca，集諦）。在畢竟空中，沒有生也沒有滅，這叫做『滅聖諦』（Nirodha-sacca，滅諦）。對於一切法平等不二，這叫做『道聖諦』（Magga-sacca，道諦）。這就是說四諦都是無生的。接下來引用《大般若經》，也就是前面四諦最初的經文所引用的內容。『集既下』分別用譬喻說明四諦，每一個都先說法，然後用譬喻，唯獨缺少了『滅諦』的譬喻。最初『集諦』的譬喻說，乾渴的鹿追逐熱焰，因為熱和空中的塵土這三種因緣，所以產生了熱焰。因為乾渴的緣故，所以認為那是水。內心有愚癡和愛慾，外在加上欲境，因為因緣的力量，所以產生了慾望的想法。凡夫不明白這個道理，因此不斷輪迴。《說文解字》中說，被風吹起來的叫做『飏』，因為風吹動塵土而產生了熱焰。『苦諦』譬如捉水中的月亮等等。《祇律》第八卷中說，佛陀住在王舍城。眾比丘認為提婆達多（Devadatta）應該被執行『舉羯磨』（Ukkhittakamma，驅擯）。六群比丘和提婆達多意見相同。佛陀告訴比丘們，過去世的時候，在空閑的地方有五百隻獼猴。在人間，有一棵尼拘類樹（Nigrodha tree，榕樹）。樹下有一口井，井裡有月亮的影子。猴王看見后告訴它的同伴們說，月亮死了掉到井裡了，我們應該一起把它撈出來，讓世間不再黑暗。眾猴問，怎麼才能撈出來呢？猴王說，我的方法是，我抓住樹枝，你們抓住我的尾巴，這樣依次相連，就可以把月亮撈出來了。眾猴都聽從了。剛要到水面的時候，因為猴子太重，樹枝太弱，樹枝斷了，猴子都掉到井裡了。當時的猴王就是提婆達多，五百隻猴子就是六群比丘。畢竟空中有真常的月亮，因為結使（Kilesa，煩惱）如水，所以產生了陰入（Āyatana，處）的影子。凡夫愚癡如猴子，認為影子是真實的，白白地認為有真實的存在，不明白陰入的道理。因為老師迷惑，所以教導很多人也迷惑。所以知道這都是因為不明白『苦』的緣故。那部律典雖然比喻猴王和同伴一起作惡，也是因為不明白『苦』的緣故。

【English Translation】 English version The Mahaprajnaparamita-sastra says, 'Like a child trying to catch the moon in the water, adults laugh at them.' Because of 'self-view' (Sakkāya-diṭṭhi, the belief that the five aggregates are 'I' or 'mine'), various illusory phenomena are seen. Furthermore, the 36th fascicle of the Yogacarabhumi-sastra says, 'For example, a child sees the moon in the water, jumps into the water to catch it but cannot, and therefore feels sad. The wise tell them that the nature of the moon in the water is like that, and there is no need to be troubled by it.' 'Joy' means happiness. 'Grief' means sadness. The content quoted below from the Vimalakirti-nirdesa Sutra is also to prove this point. The previous metaphor is general, while the following quotations are specific. The First Meaning of Emptiness Sutra says, 'Knowing 'suffering' without 'suffering' is called 'Truth of Suffering' (Dukkha-sacca). 'Accumulation' without combination is called 'Truth of the Origin of Suffering' (Samudaya-sacca). In ultimate emptiness, there is neither birth nor death, which is called 'Truth of the Cessation of Suffering' (Nirodha-sacca). Being equal and non-dual to all dharmas is called 'Truth of the Path to the Cessation of Suffering' (Magga-sacca).' This means that the Four Noble Truths are all unborn. Next, the Mahaprajnaparamita Sutra is quoted, which is the content quoted in the initial text of the Four Noble Truths. 'Accumulation' uses metaphors to explain the Four Noble Truths separately, each first stating the dharma and then using a metaphor, only lacking a metaphor for 'Cessation'. The initial metaphor for 'Accumulation' says that a thirsty deer chases after heat haze, because of the three causes of heat and dust in the air, heat haze is produced. Because of thirst, it is mistaken for water. There is ignorance and desire in the mind, and external desire realms are added. Because of the power of these causes, the thought of desire arises. Ordinary people do not understand this principle, so they continue to cycle through rebirth. The Shuowen Jiezi says that what is blown by the wind is called 'Yang', and heat haze is produced because the wind moves dust. 'Suffering' is like catching the moon in the water, etc. The eighth fascicle of the Vinaya-pitaka says that the Buddha was staying in Rajagrha. The monks believed that Devadatta should be subjected to 'Ukkhittakamma' (expulsion). The six monks agreed with Devadatta. The Buddha told the monks that in a past life, there were five hundred monkeys in a secluded place. In the human realm, there was a Nigrodha tree (banyan tree). There was a well under the tree, and there was a reflection of the moon in the well. The monkey king saw it and told his companions, 'The moon has died and fallen into the well. We should work together to get it out so that the world will no longer be dark.' The monkeys asked, 'How can we get it out?' The monkey king said, 'My method is that I will grab the branch, and you will grab my tail, and connect in this way, and we can get the moon out.' The monkeys all obeyed. Just as they were about to reach the water, because the monkeys were too heavy and the branches were too weak, the branches broke and the monkeys all fell into the well. The monkey king at that time was Devadatta, and the five hundred monkeys were the six monks. In ultimate emptiness, there is a true and constant moon. Because defilements (Kilesa) are like water, the shadow of the sense bases (Āyatana) is produced. Ordinary people are as foolish as monkeys, thinking that the shadow is real, vainly thinking that there is a real existence, and not understanding the principle of the sense bases. Because the teacher is confused, he teaches many people to be confused as well. Therefore, it is known that this is all because of not understanding 'suffering'. Although that Vinaya compares the monkey king and his companions to doing evil together, it is also because of not understanding 'suffering'.

了陰入故也。道諦法說中雲不應言我行即空等者。一切皆空豈可行即而簡不即即外無別不即故也。若有簡者如避空求空。譬云如筏喻等者。中含五十四筏喻經云。為知此欲能障道義。及知此法不受極苦亦不疲勞。以不倒故我長夜為汝說筏喻經。欲令汝舍不令汝受。如山水甚深無有船橋。有人從此欲至彼岸。念水流急多所漂沒。以何方便得到彼岸。我今寧可收取草木縛為篺筏乘之而度。度至彼岸便作是念。此筏益我可擔戴取。即便如意擔載而去。于意云何為有益耶。比丘曰。不也。彼人言。我得筏益。若棄捨之恐成無益。佛言。我說筏喻尚舍是法。何況非法。彼經喻意以說慾障道為法欲為非法。今借彼喻同金剛經。即空尚舍何況不即。如筏喻者。筏尚應舍何況非筏。滅中闕喻。若欲立者應云滅既即空。不應于彼空華而求滅實。華尚無華滅亦非滅。一期曰壽連持曰命。眾生本無即苦無生。不應謂有眾生壽命。苦集盡處名為此滅。即指滅諦名為彼滅。苦本無生亦無生者。故名為誰。無生本無無無生者。名誰證彼滅筆語從便故改誰字。具足應云誰於此滅誰證彼滅。誰謂宰主彼此本無宰主安在。經言下重引證中。云我不欲令等者。大品明無生法中雲為三十七品。即是道諦本來無生。無四果者即是滅諦本來無生。次依例下即是大師

準例以說。道滅尚無豈有苦集。是故義云。不欲令有色等五陰。即是苦諦本來無生。無貪瞋癡即是集諦本來無生經為利根舉勝兼劣。但舉道滅即知苦集。大師反況既無道滅必無苦集。但愍念下正明發誓。文闕誓由以愍念兼之。應云愍念眾生不知無生幻化諦理。是故起誓。以文狹故所以不分。次以達苦集下簡非顯是。苦集空故不同九縛。今復達空又異三藏。三藏二乘雖復能達。不能即空空非空等。道滅空故故非一脫。今能達空復異三藏。三藏菩薩而不能達道滅即空。次別教無量弘誓者。初總明諦境。照知一心起無量心。心無量故迷解無量。迷即十界苦集。解即四種道滅。故云四諦有無量相。楞伽第五云如來藏為善不善因者。即理性如來為善惡本。應以十界互為善惡。大論四十一云。如大池水象入則濁珠入則清。當知池水為清濁本。珠象以為清濁之緣。然別四諦攝四四諦。自他始終須遍學故。所學既多故云無量。次三界無別法下別明四諦。先明苦集。次明道滅。初苦集中先總次別。初總文中雖未別釋苦集之相。言中已有苦集之別。三界無別法苦也唯是一心作集也。心如工畫師譬集也。造種種色譬苦也。心構即集。六道即苦。既云種別當知六道但略語耳。具足應云十界苦集。謂如是下別明集也如是生死下別明苦也。苦集是所

破。故具明十界。道滅是能破。能破有長短內外體析等。故知初總略云六道。還翻下總明道滅。翻苦集心生於道滅。故初文云爲迷解本。譬如畫師下譬總也。畫師菩薩身也。手如菩薩心性。筆譬所觀之心。諸色六道因果。洗盪謂破因果。墡彩謂道滅也。又修空如洗盪。假觀如繢彩。亦是次第三諦之相。所謂下別明道滅。一一諦中具列次第四教之相。初道諦中雲紆通直通至化城者。即生無生兩道品也。紆通直通至寶所者。即無量無作兩道品也。或云寶渚。渚者水中可居曰洲。小洲曰渚。亦曰水畔。今以陸極水際為渚。道諦具足應明七科。且釋念處餘六略無。紆直二種通至化城破見思惑。直通之中不云不凈。但云身空等者。以觀巧故不同前拙。紆直二種通寶渚中。初紆通中。具足應云無常常非常非無常。今文中雲乃至者。略卻于常。所以且云無常。無常即空者。此是約化他門。更重牒前化城紆直。不云不凈者。亦是通舉初二觀法攝不凈等。悉皆無常。無常生滅也。無常即空無生也。無量無作等對於始終。分別可知。常破塵沙。雙非破無明。乃至不凈亦復如是。是人見滅去別明滅諦。文中皆取斷位為滅。于中亦具四教滅位。雖有無作滅位之名。但是別人初地位耳。若爾。道諦何故具列紆直二通至寶所耶。答。此約教證二道以

【現代漢語翻譯】現代漢語譯本：破。所以詳細說明十界（Shi Jie，十種不同的存在狀態）。道滅（Dao Mie，通往涅槃的道路和涅槃的寂滅）是能破除煩惱的。能破除煩惱的方法有長短、內外、體析等。所以知道最初總略地說六道（Liu Dao，六種輪迴的境界）。還翻過來總明道滅。翻苦集（Ku Ji，苦和集的諦理）之心生於道滅。所以最初的文說，是迷和解脫的根本。譬如畫師下譬喻總的含義。畫師譬喻菩薩的身。手譬喻菩薩的心性。筆譬喻所觀的心。諸色譬喻六道的因果。洗盪譬喻破除因果。墡彩譬喻道滅。又修空觀（Kong Guan，對空性的觀照）如洗盪。假觀（Jia Guan，對假有的觀照）如繢彩。也是次第三諦（San Di，空、假、中三諦）之相。所謂下文分別說明道滅。每一個諦理中都詳細列出次第和四教（Si Jiao，藏、通、別、圓四教）之相。最初道諦（Dao Di，通往涅槃的道路的真理）中說，紆通（Yu Tong，迂迴的道路）直通（Zhi Tong，直接的道路）到達化城（Hua Cheng，比喻涅槃的過渡階段）的，就是生滅道品（Sheng Mie Dao Pin，生滅的修行方法）和無生道品（Wu Sheng Dao Pin，無生的修行方法）。紆通直通到達寶所（Bao Suo，比喻真正的涅槃）的，就是無量道品（Wu Liang Dao Pin，無量的修行方法）和無作道品（Wu Zuo Dao Pin，無作的修行方法）。或者說寶渚（Bao Zhu）。渚，水中可以居住的地方叫做洲，小洲叫做渚。也叫做水畔。現在以陸地的盡頭、水邊的交界處為渚。道諦具足應該說明七科（Qi Ke，七種分類）。且解釋念處（Nian Chu，四念處觀）其餘六種省略沒有說明。紆直兩種通往化城，破除見思惑（Jian Si Huo，見惑和思惑）。直通之中不說不凈（Bu Jing，不凈觀）。只說身空等，因為觀照巧妙，不同於之前的笨拙。紆直兩種通往寶渚中。最初紆通中，具足應該說無常常非常非無常。現在文中說乃至，省略了常。所以且說無常。無常即是空，這是從化他門（Hua Ta Men，教化他人的方法）來說。更重申前面的化城紆直。不說不凈，也是總括最初的兩種觀法，攝取不凈等，全部都是無常。無常是生滅。無常即是空，是無生。無量無作等，對於始終，分別可以知道。常破除塵沙惑（Chen Sha Huo，塵沙惑）。雙非破除無明惑（Wu Ming Huo，無明惑）。乃至不凈也是這樣。是人見滅去，分別說明滅諦（Mie Di，涅槃寂滅的真理）。文中都取斷位作為滅。其中也具備四教的滅位。雖有無作滅位的名稱，但是是別人最初的地位。如果這樣，道諦為什麼詳細列出紆直二通到達寶所呢？答：這是從教證二道來說。是人見滅去，分別說明滅諦（Mie Di，涅槃寂滅的真理）。文中都取斷位作為滅。其中也具備四教的滅位。雖有無作滅位的名稱，但是是別人最初的地位。如果這樣，道諦為什麼詳細列出紆直二通到達寶所呢？答：這是從教證二道來說。

【English Translation】 English version: [Break]. Therefore, it clearly explains the Ten Realms (Shi Jie, ten different states of existence). The Path to Extinction (Dao Mie, the path to Nirvana and the extinction of Nirvana) is what can break through afflictions. The methods to break through afflictions include long and short, internal and external, analytical, etc. Therefore, it is known that initially, it is generally and briefly said to be the Six Realms (Liu Dao, six realms of reincarnation). It also turns around to generally clarify the Path to Extinction. Turning the mind of Suffering and Accumulation (Ku Ji, the truths of suffering and accumulation) arises from the Path to Extinction. Therefore, the initial text says that it is the root of delusion and liberation. The analogy of the painter below is a general analogy. The painter is analogous to the body of a Bodhisattva. The hand is analogous to the mind-nature of a Bodhisattva. The brush is analogous to the mind being observed. The various colors are analogous to the causes and effects of the Six Realms. Washing away is analogous to breaking through causes and effects. Applying colors is analogous to the Path to Extinction. Furthermore, cultivating the contemplation of emptiness (Kong Guan, contemplation of emptiness) is like washing away. Contemplation of provisional existence (Jia Guan, contemplation of provisional existence) is like applying colors. It is also the aspect of the sequential Three Truths (San Di, the three truths of emptiness, provisional existence, and the middle way). The following specifically explains the Path to Extinction. Each truth fully lists the aspects of the sequential and Four Teachings (Si Jiao, the four teachings of Tripitaka, Common, Distinct, and Perfect). In the initial Truth of the Path (Dao Di, the truth of the path to Nirvana), it says that the circuitous path (Yu Tong, roundabout path) and the direct path (Zhi Tong, direct path) reach the Transformation City (Hua Cheng, a metaphor for the transitional stage of Nirvana), which are the methods of practice of arising and ceasing (Sheng Mie Dao Pin, methods of practice of arising and ceasing) and the methods of practice of non-arising (Wu Sheng Dao Pin, methods of practice of non-arising). The circuitous path and the direct path reach the Treasure Land (Bao Suo, a metaphor for true Nirvana), which are the methods of practice of immeasurable (Wu Liang Dao Pin, immeasurable methods of practice) and the methods of practice of non-doing (Wu Zuo Dao Pin, non-doing methods of practice). Or it is said to be Treasure Shore (Bao Zhu). A place in the water where one can reside is called a continent, and a small continent is called a shore. It is also called the waterside. Now, the end of the land and the boundary of the water are considered the shore. The Truth of the Path should fully explain the Seven Categories (Qi Ke, seven categories). And explain the Mindfulness (Nian Chu, the Four Foundations of Mindfulness) and the other six are omitted. The circuitous and direct paths reach the Transformation City, breaking through the delusions of views and emotions (Jian Si Huo, delusions of views and emotions). In the direct path, it does not speak of impurity (Bu Jing, contemplation of impurity). It only speaks of the emptiness of the body, etc., because the contemplation is skillful, unlike the previous clumsiness. The circuitous and direct paths reach the Treasure Shore. In the initial circuitous path, it should fully say impermanent, not constant, not non-impermanent. Now, the text says 'and so on', omitting 'constant'. Therefore, it only says 'impermanent'. Impermanence is emptiness, which is from the perspective of transforming others (Hua Ta Men, methods of teaching others). It reiterates the previous Transformation City circuitous and direct paths. It does not speak of impurity, but also generally encompasses the initial two methods of contemplation, encompassing impurity, etc., all of which are impermanent. Impermanence is arising and ceasing. Impermanence is emptiness, which is non-arising. Immeasurable and non-doing, etc., can be known by distinguishing the beginning and the end. Constancy breaks through the delusions like dust and sand (Chen Sha Huo, delusions like dust and sand). Non-duality breaks through the delusions of ignorance (Wu Ming Huo, delusions of ignorance). And so on, impurity is also like this. This person sees the extinction and separately explains the Truth of Extinction (Mie Di, the truth of Nirvana). The text takes the stage of cessation as extinction. It also possesses the stages of extinction of the Four Teachings. Although there is the name of the stage of non-doing extinction, it is only the initial stage of others. If so, why does the Truth of the Path fully list the circuitous and direct paths reaching the Treasure Land? Answer: This is from the perspective of the two paths of teaching and realization. This person sees the extinction and separately explains the Truth of Extinction (Mie Di, the truth of Nirvana). The text takes the stage of cessation as extinction. It also possesses the stages of extinction of the Four Teachings. Although there is the name of the stage of non-doing extinction, it is only the initial stage of others. If so, why does the Truth of the Path fully list the circuitous and direct paths reaching the Treasure Land? Answer: This is from the perspective of the two paths of teaching and realization.

說。故四念處中問曰。別人既有無作四諦。無作既勝何不緣勝而發心耶。答。別家以無作是果。果不通因故不緣之。雖遠期中正意是緣無量發心。初地無作由之而得。故曰至果方成無作。若爾。只應列地以為無作。何故備列圓位始終。答。在教道時但云地上。若入證道即是初住。地前即成住前諸位。故寄此中備列諸位。初是生滅位。次從是人見滅至支佛無生位也。從是人見滅至妙覺別位也。從是人見滅乃至妙覺圓位也。分別下總結四諦皆從心生。言十六門道滅者。四教四門門門四諦。是故得有十六道滅。及一切者。及十方界一切佛法也。從觀此一心下明依境起解。一心能通不可說心。及不可說法者。如前文云。為迷解本。今此且以出假分別名為心法。通至法性名非心法。九縛下簡非。煩惱之中。有如來藏故云坐中。凡夫生盲常與藏俱而不知見。以不見故流轉生死。卻為藏害故云所傷。二乘眇目偏真熱病謂藏為鬼。鬼等四者譬四住惑。不知四住體是珍寶。棄背馳走竛竮辛苦。言五十餘年者。只由背寶煩惱得便。退大之後輪迴五道。修羅居於鬼畜之間故名為余。雖縛脫等者。凡夫二乘升沈雖殊失藏義等。起大悲下正發弘誓。是為下顯是。◎

止觀輔行傳弘決卷第四

止觀輔行傳弘決卷第一之五

唐毗陵

【現代漢語翻譯】說。所以在四念處中提問：『別人既然有無作四諦（無需造作自然成就的四聖諦），無作既然殊勝，為何不緣殊勝之法而發菩提心呢？』回答：『別家認為無作是果，果不通因，所以不緣此果。』雖然遙遠地期望中正之果，但其本意是緣無量之法而發菩提心。初地（菩薩修行階位的第一階）的無作就是由此而得。所以說，『到了果位才能成就無作』。如果這樣，只應該列舉地（菩薩的階位）作為無作，為何要備列圓位始終呢？回答：『在教道時只說地上，如果進入證道就是初住（十住位的最初階位）。地前就成了住前諸位。』所以寄託於此中備列諸位。初是生滅位，其次是從是人見滅至支佛（緣覺）的無生位。『從是人見滅至妙覺（佛果）』是別位，『從是人見滅乃至妙覺』是圓位。分別下總結四諦皆從心生。說到十六門道滅，四教（藏、通、別、圓）各有四門四諦，所以有十六道滅。『及一切者』，以及十方世界一切佛法。從觀此一心下，說明依境起解。一心能通不可說心，以及不可說法。如前文所說，『為迷解本』。現在這裡且以出假分別名為心法，通至法性名為非心法。九縛下簡非。煩惱之中，有如來藏（一切眾生本具的佛性），所以說坐中。凡夫生來盲昧，常與如來藏同在卻不知見。因為不見如來藏，所以流轉生死，反而被如來藏所害，所以說『所傷』。二乘（聲聞和緣覺）是眇目，偏執于真諦，把如來藏當作熱病，認為如來藏是鬼。鬼等四者譬喻四住惑（見惑、思惑、無明惑、界內惑）。不知道四住惑的本體是珍寶，捨棄背離，奔走辛苦。說到五十餘年，只因爲背離珍寶，煩惱才得以方便。退大之後輪迴五道。修羅（阿修羅）居住在鬼畜之間，所以名為余。雖然縛脫等，凡夫二乘升沈雖然不同，但失去如來藏的意義是相同的。起大悲下，正是發起弘誓。是為下，顯示是。止觀輔行傳弘決卷第四止觀輔行傳弘決卷第一之五唐毗陵

【English Translation】 It is said. Therefore, in the Four Foundations of Mindfulness (Sati-patthana), it is asked: 'Since others have the Uncreated Four Noble Truths (Asamskrta-satya, the Four Noble Truths that are naturally accomplished without effort), and since the Uncreated is superior, why not generate the Bodhi mind by contemplating the superior?' The answer is: 'Other schools consider the Uncreated as the result (phala), and the result does not connect to the cause (hetu), so they do not contemplate it.' Although they distantly expect the correct and upright result, their intention is to generate the Bodhi mind by contemplating the immeasurable. The Uncreated of the first Bhumi (the first stage of a Bodhisattva's path) is obtained from this. Therefore, it is said, 'Only upon reaching the fruit is the Uncreated accomplished.' If that is the case, only the Bhumis (stages of a Bodhisattva) should be listed as the Uncreated. Why list all the stages from beginning to end?' The answer is: 'When teaching the doctrine, it is only said 'on the Bhumis'. If one enters the path of realization, it is the initial Abode (the first stage of the Ten Abodes). The stages before the Bhumis become the stages before the Abodes.' Therefore, relying on this, all the stages are listed. The first is the stage of arising and ceasing. Next, 'from the cessation of the perception of a person to the non-arising stage of a Pratyekabuddha (Solitary Buddha)'. 'From the cessation of the perception of a person to the Wonderful Enlightenment (Myo-gaku, the stage of Buddhahood)' is the separate stage. 'From the cessation of the perception of a person to the Wonderful Enlightenment' is the complete stage. The following analysis summarizes that the Four Noble Truths all arise from the mind. When speaking of the sixteen gates of the cessation of the path, the four teachings (Tripitaka, Common, Distinct, and Perfect) each have four gates of the Four Noble Truths, so there are sixteen cessations of the path. 'And all' refers to all the Buddha-dharmas in the ten directions. From 'contemplating this one mind' below, it explains understanding arising based on the object. One mind can connect to the unspeakable mind and the unspeakable dharma. As mentioned earlier, 'it is the root of delusion and liberation'. Now, here, it is temporarily distinguished as the mind-dharma by using provisional distinctions, and when it connects to the Dharma-nature, it is called non-mind-dharma. 'Nine Bonds' below distinguishes what is not. Within afflictions, there is the Tathagatagarbha (Buddha-nature inherent in all beings), so it is said 'in the seat'. Ordinary people are born blind and are always with the Tathagatagarbha but do not know or see it. Because they do not see the Tathagatagarbha, they transmigrate through birth and death, and are harmed by the Tathagatagarbha, so it is said 'injured'. The Two Vehicles (Sravakas and Pratyekabuddhas) are like those with impaired vision, clinging to the partial truth, considering the Tathagatagarbha as a hot disease, and thinking the Tathagatagarbha is a ghost. The four, such as ghosts, are metaphors for the Four Abodes of Afflictions (the afflictions of views, thoughts, ignorance, and the afflictions within the realm). They do not know that the substance of the Four Abodes of Afflictions is a precious jewel, so they abandon and turn away, running around in hardship. Speaking of more than fifty years, it is only because of turning away from the jewel that afflictions gain convenience. After retreating from the Great Vehicle, they transmigrate through the five paths. Asuras (demi-gods) reside between ghosts and animals, so they are called 'remaining'. Although there are bonds and liberation, the rising and sinking of ordinary people and the Two Vehicles are different, but the meaning of losing the Tathagatagarbha is the same. 'Generating great compassion' below is precisely generating the great vows. 'Is for' below reveals that it is. Commentary on the 'Mo-ho chih-kuan' and 'Fu-hsing chuan-hung chueh', Volume 4 Commentary on the 'Mo-ho chih-kuan' and 'Fu-hsing chuan-hung chueh', Volume 1, Part 5 Tang Dynasty, Piling

沙門湛然述

◎次明圓教無作弘誓者。四諦之體只是三諦。故以三諦總標誓境。一念心起與前不別。能觀觀智與前永異。即此一念即是三諦。不復更論迷解之本。若根若塵並是法界。法界只是三諦異名。次並是下三諦互融故云並是。藏具諸法即是俗也。空中名同不須別釋。云何下重釋也。並緣生者謂一念心並具百界千如等也。如是緣生悉皆無主無主故空。即此千如名為妙假。即是法性名為妙中。結歸如文。非三而三下復疏三諦還成三諦。非三而三假也。三而不三空也。亦應更云非三非不三中也。文無者略。非合非散中道雙非。而合即空。而散即假。非非合非非散。非上雙非即是雙照。先明雙非后明雙照。二文中間論二諦者。以此圓文無前後故。不可一異即中也。而一空也。而異假也。如此三諦在根在塵。如來藏者即當假也。豈如來藏而無佛性。聞此圓頓不宗重者。良由近代習大乘者雜濫故也。況像末情澆信心寡薄。圓頓教法溢藏盈函。不暫思惟便至冥目。徒生徒死一何痛哉。有人云。聞而不行於汝何預。此未深知久遠之益。如善住天子經。文殊告舍利弗。聞法生謗墮于地獄勝於供養恒沙佛者。雖墮地獄從地獄出。還得聞法。此以供佛不聞法者。而為校量。聞而生謗尚為遠種。況聞思惟勤修習耶。譬如下舉喻也。

【現代漢語翻譯】現代漢語譯本沙門湛然述 ◎其次闡明圓教的無作弘誓。四諦的本體就是三諦，所以用三諦總括誓願的境界。一念心的生起與之前沒有區別，但能觀的觀智與之前截然不同。即此一念就是三諦，不再另外討論迷與解的根本。無論是根還是塵，都是法界。法界只是三諦的別名。接下來的『並是』，說明三諦互相融合，所以說『並是』。藏識具足諸法，就是俗諦。空中的『名』相同，不需要另外解釋。『云何』以下是重新解釋。『並緣生』是指一念心並具百界千如等。這樣的緣生都是沒有主宰的，沒有主宰所以是空。即此千如名為妙假，即是法性名為妙中。總結歸於原文。『非三而三』以下，再次疏解三諦還成為三諦。『非三而三』是假諦。『三而不三』是空諦。也應該再說『非三非不三』是中諦。文中沒有這句話，是省略了。『非合非散』是中道雙非，而合就是空，而散就是假。『非非合非非散』，非上雙非就是雙照。先說明雙非，后說明雙照。兩段文字中間論述二諦，是因為這圓融的文字沒有前後順序。『不可一異』就是中諦，『而一』是空諦，『而異』是假諦。這樣的三諦，無論在根還是在塵，如來藏就是假諦。難道如來藏沒有佛性嗎？聽到這圓頓教法而不重視的人，是因為近代學習大乘的人雜亂無章的緣故。更何況末法時代人心浮躁，信心淺薄。圓頓教法充盈經藏，卻不稍微思惟就陷入冥頑不靈。白白地活著又死去，多麼可悲啊！有人說：『聽了而不去做，與你有什麼關係？』這是沒有深刻理解久遠的利益。如《善住天子經》所說，文殊菩薩告訴舍利弗：『聽聞佛法後生起誹謗而墮入地獄，勝過供養恒河沙數的佛。』即使墮入地獄，從地獄出來后，還能再次聽聞佛法。這是用供養佛但不聽聞佛法的人來作比較。聽聞佛法後生起誹謗，尚且是遙遠的善根，更何況聽聞、思惟、勤奮修習呢？』譬如以下是舉例子。

【English Translation】 English version Commentary by Shramana Zhanran ◎ Next, explaining the non-contrived, vast vows of the Perfect Teaching. The essence of the Four Noble Truths is simply the Three Truths. Therefore, the Three Truths are used to encompass the realm of vows. The arising of a single thought is no different from before, but the observing wisdom is eternally different from before. This very single thought is the Three Truths, and there is no further discussion of the root of delusion and liberation. Whether it is the sense faculties (根, gen) or the sense objects (塵, chen), all are the Dharma Realm (法界, fa jie). The Dharma Realm is simply another name for the Three Truths. The following 『all are』 indicates the mutual fusion of the Three Truths, hence the term 『all are.』 The storehouse consciousness (藏, zang) possessing all dharmas is the Conventional Truth (俗, su). The 『name』 in emptiness is the same and does not need separate explanation. The 『How』 below is a re-explanation. 『Arising from conditions together』 refers to a single thought possessing a hundred realms, a thousand suchnesses, etc. Such arising from conditions is all without a master; without a master, hence emptiness. This very thousand suchnesses is called the Wondrous Provisional (妙假, miao jia). It is the Dharma-nature (法性, fa xing) called the Wondrous Middle (妙中, miao zhong). Concluding by returning to the text as it is. 『Not Three yet Three』 below further elucidates that the Three Truths still become the Three Truths. 『Not Three yet Three』 is the Provisional Truth. 『Three yet not Three』 is the Truth of Emptiness (空, kong). It should also be said that 『Neither Three nor Not Three』 is the Middle Truth (中, zhong). The text omits this. 『Neither united nor scattered』 is the Middle Way of double negation, while united is emptiness, and scattered is provisionality. 『Neither non-united nor non-scattered,』 the double negation above is double illumination. First, explain double negation, then explain double illumination. The discussion of the Two Truths in the middle of the two passages is because this perfect text has no before or after. 『Neither one nor different』 is the Middle Truth, 『while one』 is the Truth of Emptiness, 『while different』 is the Provisional Truth. Such Three Truths, whether in the sense faculties or the sense objects, the Tathagatagarbha (如來藏, ru lai zang) is the Provisional Truth. How could the Tathagatagarbha be without Buddha-nature (佛性, fo xing)? Those who hear this Perfect and Sudden Teaching (圓頓, yuan dun) and do not value it are due to the chaotic and mixed nature of those who study Mahayana in recent times. Moreover, in this degenerate age, people's minds are frivolous and faith is weak. The Perfect and Sudden teachings overflow the scriptures, yet they do not contemplate even for a moment and fall into darkness. Living and dying in vain, how painful! Some say, 『Hearing and not practicing, what does it have to do with you?』 This is not deeply understanding the benefit of the distant future. As the Good Dwelling Son of Heaven Sutra says, Manjushri (文殊, wen shu) told Shariputra (舍利弗, she li fu): 『Hearing the Dharma and giving rise to slander, falling into hell is better than making offerings to Ganges-sand-number Buddhas.』 Even if one falls into hell, after emerging from hell, one can hear the Dharma again. This is using those who make offerings to the Buddha but do not hear the Dharma as a comparison. Hearing the Dharma and giving rise to slander is still a distant good root, let alone hearing, contemplating, and diligently practicing?』 The following is an analogy.

夫以事喻法皆是分喻。于中鏡喻其意最親。何者。遍鏡是明遍明是像。非並非別不縱不橫。有異伊字天目故也。不合散下重複疏喻。如前可知。不一二三者。雖次第增只是三諦。三法非有名不一二三。二三無妨者。此逐語便故略一字。智者因喻斯言有徴。此一念心下合譬。欲明理等復云生佛亦復如是。今問世人云觀真如。如何觀于眾生身內等佛等生之真如耶(云云)。華嚴下引證理齊。故華嚴嘆初住心云。如心佛亦爾。如佛眾生然。心佛及眾生是三無差別。諸佛悉了知一切從心轉。若能如是解。彼人真見佛。身亦非是心。心亦非是身。作一切佛事自在未曾有。若人慾求知三世一切佛。應作如是觀心造諸如來。若無今家諸圓文意。彼經偈旨理實難銷。引思益者。不了陰界等於生佛體即法界。故名為愚。引凈名者。三種解脫三種菩提三德涅槃。不離眾生不可別求。是故重引顯成思益。引普賢觀者。毗盧遮那此翻遍一切處。煩惱體凈眾德悉備身土相稱遍一切處。顯前兩經眾生理遍。不了之者尚隔無情。當知下總結無外。若爾下釋疑。此先疑雲。若具三諦。華嚴云何但言如空。及大品中雲畢竟空。此舉下釋疑也。文偏意圓不應偏難。華嚴第三普賢菩薩欲令眾喜而說偈言。游心法界如虛空。是人所知佛境界。既云佛界必具三諦。

故今申云舉空為端。空即具三故云空即不空等。何但空爾假中亦然。故引微塵及以中道皆悉具三。言微塵有大千經卷者。寶性論云。有神通人見佛法滅。以大千經卷藏一塵中。後有人破塵出卷。華嚴如來性品云。佛子。譬如有一經卷。如大千界所有一切無不記錄。二千小千須彌山王。乃至色慾天宮等大皆記其事。文廣。時有一人出興於世。具足天眼見此經卷在一塵內。作是念言。云何經卷在一塵內而不饒益一切眾生。我勤方便破塵出卷。彼人即以方便出卷。佛子。如來智慧具足在於眾生身中。為惑所覆不見不知。如來天眼觀已言曰。善哉善哉。云何如來在於身中而不覺知。我當教彼覺悟聖道。令離顛倒見如來性。即時令彼修八聖道見如來性。一地多種一丸多氣並喻于有。勿守語等者誡勸也。勿守偏語以害圓融。玉篇云。加言曰誣。亦掩也。欺也。誷義大同。若得此解下明四諦境。八萬四千不出一心。言八萬四千者。小乘經論如薩婆多雲。佛為眾生始終說法以為一藏。如是至八萬。有云。一坐說法以為一藏。有云。半月說戒以為一藏。有云。佛自說六萬六千偈為一藏。有云。塵勞有八萬說八萬法藥。且舉不數故云八萬。具足應云八萬四千。如俱舍初文云。牟尼說法蘊數有八十千。后引婆沙約隨眠等。成八萬四千。此小乘

【現代漢語翻譯】現代漢語譯本因此現在特別提出以『空』為開端。因為『空』本身就具備三諦的特性，所以說『空即不空』等等。不僅僅是『空』，『假』和『中』也是如此。所以引用微塵和中道來說明它們都具備三諦的特性。說到微塵中包含大千經卷，根據《寶性論》記載：有具有神通的人看到佛法將要滅亡，就把大千世界的經卷藏在一個微塵之中。後來有人破開微塵取出經卷。《華嚴經·如來性品》中說：『佛子，譬如有一部經卷，記錄了大千世界所有的一切，包括二千小千世界的須彌山王，乃至天宮等等大事都記錄在其中，內容非常廣泛。當時有一個人出現在世上，具有天眼，看到這部經卷在一個微塵之內。他心想：為什麼經卷在一個微塵之內，而不能利益一切眾生呢？我應該努力想辦法破開微塵取出經卷。』於是這個人就用方便法門取出經卷。『佛子，如來的智慧本來就具足在眾生的身中，只是被迷惑所覆蓋，所以看不見也不知道。如來用天眼觀察后說：善哉！善哉！為什麼如來（的智慧）在眾生的身中，而眾生卻不能覺知呢？我應當教導他們覺悟聖道，讓他們脫離顛倒的知見，見到如來的自性。』於是就讓眾生修習八聖道，從而見到如來的自性。『一地多種』、『一丸多氣』，都是比喻『有』。『勿守語等』是告誡勸勉之意。不要執著于片面的言語，而損害了圓融的道理。《玉篇》中說：『加言曰誣』，也有掩蓋、欺騙的意思。『誷』的含義也大致相同。如果能夠理解這個道理，下面闡明四諦的境界，都不會超出『一心』的範圍。說到『八萬四千』，小乘經論，例如《薩婆多論》中說：佛陀為眾生從始至終說法，作為一個『藏』。這樣一直到八萬個『藏』。有的說，一次說法作為一個『藏』。有的說，半個月說戒作為一個『藏』。有的說，佛陀自己說了六萬六千個偈頌作為一個『藏』。有的說，塵勞有八萬種，所以用八萬種法藥來對治。這裡只是舉個大概的數字，所以說是八萬。完整地應該說是八萬四千。例如《俱舍論》的開頭就說：牟尼（佛陀）說法的蘊數有八萬個。後面引用《婆沙論》根據隨眠等等，形成了八萬四千。這是小乘的說法。

【English Translation】 English version Therefore, I now specifically propose taking 'emptiness' as the starting point. Because 'emptiness' itself possesses the characteristics of the Three Truths, it is said that 'emptiness is not non-emptiness,' and so on. It's not just 'emptiness'; the same applies to 'provisionality' and 'the Middle Way.' Therefore, I cite the example of a dust mote and the Middle Way to illustrate that they all possess the characteristics of the Three Truths. Regarding the statement that a dust mote contains the Great Thousand Sutras, according to the Ratnagotravibhāga (寶性論): There were those with supernatural powers who, seeing that the Buddha-dharma was about to perish, hid the sutras of the Great Thousand World within a single dust mote. Later, someone broke open the dust mote and extracted the sutras. The Avatamsaka Sutra, in the 'Nature of the Tathagata' chapter (華嚴經·如來性品), says: 'Buddha-child, imagine there is a sutra scroll that records everything in the Great Thousand World, including the Mount Sumerus of the Two Thousand Small Thousand Worlds, and even the great events in the heavens, all are recorded in it, the content is very extensive. At that time, a person appeared in the world, possessing the divine eye, and saw this sutra scroll within a dust mote. He thought: Why is the sutra scroll within a dust mote and unable to benefit all sentient beings? I should diligently find a way to break open the dust mote and extract the sutra scroll.' So this person used skillful means to extract the sutra scroll. 'Buddha-child, the wisdom of the Tathagata is originally complete within the bodies of sentient beings, but it is covered by delusion, so they cannot see it or know it. The Tathagata, observing with his divine eye, said: Excellent! Excellent! Why is the Tathagata (wisdom) within the bodies of sentient beings, yet sentient beings cannot realize it? I should teach them to awaken to the holy path, so that they can be free from inverted views and see the nature of the Tathagata.' So he had sentient beings practice the Eightfold Noble Path, thereby seeing the nature of the Tathagata. 'One land, many kinds' and 'one pill, many energies' are both metaphors for 'existence.' 'Do not cling to words, etc.' is a warning and exhortation. Do not cling to one-sided words and harm the principle of perfect harmony. The Yupian (玉篇) says: 'Adding words is called slander,' which also means to cover up or deceive. The meaning of 'wang' (誷) is roughly the same. If you can understand this principle, the following explanation of the realm of the Four Noble Truths will not go beyond the scope of 'one mind.' Speaking of 'eighty-four thousand,' the Hinayana (小乘) sutras and treatises, such as the Sarvastivada (薩婆多) say: The Buddha's teachings for sentient beings from beginning to end are considered one 'collection' (藏). This continues up to eighty thousand 'collections.' Some say that one teaching session is considered one 'collection.' Some say that reciting the precepts for half a month is considered one 'collection.' Some say that the Buddha himself spoke sixty-six thousand verses as one 'collection.' Some say that there are eighty thousand kinds of defilements, so eighty thousand kinds of medicinal remedies are used to counteract them. Here, it is just giving a rough number, so it is said to be eighty thousand. It should be said completely as eighty-four thousand. For example, the beginning of the Abhidharmakośa (俱舍論) says: The number of aggregates of the Muni's (Buddha's) teachings is eighty thousand. Later, citing the Mahavibhasa (婆沙論) based on the latent tendencies, etc., it forms eighty-four thousand. This is the Hinayana view.

門非今正意。又報恩第六亦有多解。一云。四十二字以為一藏余同多論。若賢劫經佛初發心至分舍利。凡有三百五十度門。一一皆有六度合二千一百。又對四分合八千四百。一變為十合八萬四千。彼經第二結一一名。名度無極。結名唯有一百九十六。如三十七道品之流。但結為一數。若各開之即三百五十。亦不別云對於六度。但初文列有二十法。並以六為名。古來例釋皆應具六。若法華疏云。佛地三百五十。一一皆有十善。對四分六根故成八萬四千。婆沙楞伽等其意大同。總攢一切大小乘教。則有眾多八萬四千。合而言之不出四諦。法藏即苦。塵勞即集。對治即道。波羅蜜即滅。大論二十六問。三昧與陀羅尼何別答云。陀羅尼慧性三昧定性。故將定慧似屬道諦。八萬四千其數不殊。但以所治及以能治所治滅等。得四諦名。初云佛法界等者。佛法界根也。對法界塵也。起法界識也。仍本迷說故曰根等。同名法界更無差別。故知八萬無非生死咸即涅槃集道亦然。故皆法界。無明轉等者總結四諦。苦集二諦俱是無明。即是法界即是菩提名轉為明。水水之喻妙契玄理。如意珠喻妙符水水。眾生於此下結責。於此融妙一法界中。分別謂有凡聖真俗有情無情。故云思想。此文亦名起誓之由。由思想故。是故下正發誓。故名下顯是。

{ "translations": [ "現代漢語譯本：", "『門非今正意』（『門非今正意』：這句話的意思是說，之前的解釋並非完全符合現在的理解）。此外，《報恩經》第六卷也有多種解釋。一種說法是，四十二個字算作一個『藏』（藏：佛教經典的總稱），其餘的與多數論點相同。如果按照《賢劫經》（賢劫經：佛教經典名稱）中佛陀最初發心到分舍利（舍利：佛教徒認為的佛陀或高僧遺體火化后的結晶體）的記載，總共有三百五十種『度門』（度門：修行的方法或途徑）。每一種都有六度（六度：佈施、持戒、忍辱、精進、禪定、般若），總共二千一百度。再對應四分（四分：指四聖諦，即苦、集、滅、道），則有八千四百。一變而為十，則有八萬四千。該經第二部分總結了一個名稱，名為『度無極』（度無極：超越一切界限的修行）。總結的名稱只有一百九十六個，如三十七道品（三十七道品：佛教修行的三十七個要素）之類，但總結為一個數字。如果分別展開，則有三百五十個。也沒有特別說明對應於六度，但最初的文字列出了二十種法，都以『六』為名。古來的解釋都應該具備這六種。如果按照《法華疏》（法華疏：對《法華經》的註釋）所說，佛地（佛地：佛的境界）有三百五十種，每一種都有十善（十善：不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），對應四分六根（六根：眼、耳、鼻、舌、身、意），因此形成八萬四千。婆沙（婆沙：佛教術語，解釋經文的著作）、楞伽（楞伽：佛教經典名稱）等，其意思大致相同。總而言之，一切大小乘教義（大小乘教義：佛教的不同流派和教義）都有眾多的八萬四千。總而言之，不出四諦（四諦：苦、集、滅、道）。法藏（法藏：佛教經典的總稱）即是苦，塵勞（塵勞：煩惱）即是集，對治（對治：消除煩惱的方法）即是道，波羅蜜（波羅蜜：到達彼岸的方法，即六度）即是滅。《大論》（大論：佛教論著）第二十六問，三昧（三昧：禪定）與陀羅尼（陀羅尼：總持，一種記憶和理解能力）有什麼區別？回答說，陀羅尼是慧性（慧性：智慧的本質），三昧是定性（定性：禪定的本質）。因此將定慧（定慧：禪定和智慧）似乎歸屬於道諦。八萬四千這個數字沒有不同，但以所要對治的以及能夠對治的，所要滅除的等等，得到四諦的名稱。最初說佛法界（佛法界：佛法的境界）等等，佛法界是根源，對應法界（法界：一切事物的總稱）是塵埃，生起法界（法界：一切事物的總稱）的認識。仍然是根據最初的迷惑來說，所以說是根源等等。都叫做『法界』，沒有差別。因此知道八萬四千無非是生死輪迴，都即是涅槃（涅槃：解脫）。集（集：煩惱的根源）和道（道：解脫的方法）也是如此，所以都是法界。『無明轉等者』（無明轉等者：無明轉化為光明）總結了四諦。苦諦和集諦都是無明（無明：迷惑），即是法界，即是菩提（菩提：覺悟），將無明轉化為光明，就像水變成水的比喻一樣，巧妙地符合玄妙的道理。如意珠（如意珠：能滿足願望的寶珠）的比喻巧妙地符合水變成水的道理。眾生於此（眾生於此：眾生在此處）以下總結責備。在這融合玄妙的一法界中，分別認為有凡聖、真俗、有情無情，所以說是『思想』。這段文字也叫做『起誓之由』（起誓之由：發誓的原因），因為有思想的緣故。『是故下正發誓』（是故下正發誓：因此下面正式發誓），『故名下顯是』（故名下顯是：所以下面顯示的是）。", 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前三下辨異示相。前三教文直云四諦。今一一諦八萬四千。故知此文是圓明矣。故曰宛然。邊高中下邊下中高。名之為宛。顯了可見故也。此四四弘一一皆云觀一念心者。只是根塵相對所起之心。分四別者。前之二教巧拙雖殊皆為滅心以為極果。別人乃為迷解之本。圓人即知心是法界。緣此發心宛然可見。世人何事固執一途。次問下料簡者。正約四悉以為料簡。初問意者。問前簡非。九縛一脫並簡為非。脫既該於兩教二乘。今顯是中何故四教並言是耶。答中意者。有三悉意故取前二。雖復取之。但在菩薩不妨前兩二乘仍非。于菩薩中取三教者。同上求等。應須委消此中文相令順三悉不能具記。有人云。此中問答問前判是屬非文者不然。若準彼為問。應云前既是非俱非。今那是非俱是。準今答意意都不爾。答意但答取三菩薩。何曾復云是非俱是。是故問中通云並非。不云是非並非。答中但云菩薩俱是。不云九非俱是。若準他意。九非亦須俱是故也。若究竟下次判權實。實即第一義也。並前三悉即四悉也。為四悉故說四發心。譬如下至可知者。舉多譬文以譬于實。秘方譬教。伽陀譬智。乳糜譬行。如意譬理。亦是四悉意也。秘方世界。伽陀對治。乳糜生善。如意第一義。故約四悉而嘆發心。華嚴云。阿伽陀藥眾生見者眾病

【現代漢語翻譯】現代漢語譯本前三段辨別差異並展示表相。之前的三個教派的經文直接闡述四諦（苦、集、滅、道）。現在每一諦都有八萬四千法門，因此可知此文是圓滿明晰的。所以說『宛然』。邊緣高，中間低，邊緣低，中間高，這叫做『宛』，顯而易見。這四個四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）都說要觀照一念心。這只是根（感官）與塵（外物）相對時所生起的心。分為四種不同的類別，是因為之前的二教，雖然巧妙和笨拙不同，都是爲了滅除妄心，以此作為最終的果位。在別教看來，這（妄心）是迷惑和解脫的根本。而圓教的人則知道心就是法界。因此發心，宛然可見。世人為何如此固執於一條道路？接下來問到的『下料簡』，正是依據四悉檀（世界悉檀、為人悉檀、對治悉檀、第一義悉檀）來進行簡擇。最初問『意』，是問前面所簡擇的『非』。九縛一脫（九種束縛，一種解脫）都被簡擇為『非』。『脫』既然涵蓋了二教和二乘（聲聞乘和緣覺乘），現在顯明是中道，為何四教都說是『是』呢？回答中的『意』，是因為有三悉檀的意趣，所以取前面的二教。雖然取了前面的二教，但在菩薩這裡沒有妨礙，但對二乘來說仍然是『非』。在菩薩中取三教，是同樣爲了追求平等。應該詳細理解這段文字的含義，使其順應三悉檀。我不能完全記住。有人說，這段問答是問前面判定的『是』屬於『非』，這是不對的。如果按照那種理解來提問，應該說：『前面既然是非都不是，現在為何是非都是？』按照現在的回答的意思，意思完全不是這樣。回答的意思只是回答取三菩薩，何曾又說『是非都是』？所以問題中籠統地說『並非』，沒有說『是非並非』。回答中只是說菩薩都是『是』，沒有說九種『非』都是『是』。如果按照他的意思，九種『非』也必須都是『是』。如果究竟下次判別權實，『實』就是第一義諦。連同前面的三悉檀就是四悉檀。爲了四悉檀的緣故，才說四種發心。譬如下面容易理解的例子，舉出許多譬喻的文字來比喻真實。秘方比喻教法，伽陀（偈頌）比喻智慧，乳糜比喻修行，如意（如意寶珠）比喻真理。這也是四悉檀的意趣。秘方對應世界悉檀，伽陀對應對治悉檀，乳糜對應生善悉檀，如意對應第一義悉檀。所以依據四悉檀來讚歎發心。《華嚴經》說：『阿伽陀藥（萬能藥），眾生見到，眾病』

【English Translation】 English version The preceding three sections differentiate and reveal appearances. The previous three teachings directly explain the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga). Now, each Truth has eighty-four thousand Dharma doors, thus it is known that this text is complete and clear. Therefore, it is said '宛然 (wǎn rán, wǎnrán)'. The edges are high, the middle is low, the edges are low, the middle is high, this is called '宛 (wǎn, wǎn) ', which is obvious and visible. These four Four Great Vows (Sentient beings are boundless, I vow to save them; Afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; The Buddha's Path is supreme, I vow to achieve it) all say to contemplate the mind of a single thought. This is just the mind that arises when the root (sense organs) and dust (external objects) are in contact. It is divided into four different categories because the previous two teachings, although different in skillfulness and clumsiness, are all aimed at extinguishing the deluded mind, taking this as the ultimate fruit. In the Separate Teaching, this (deluded mind) is the root of delusion and liberation. But those of the Perfect Teaching know that the mind is the Dharmadhatu. Therefore, the arising of the mind is clearly visible. Why are people so attached to one path? The '下料簡 (xià liào jiǎn, xià liǎojiǎn)' asked next is precisely based on the Four Siddhantas (Worldly Siddhanta, Individual Siddhanta, Remedial Siddhanta, Ultimate Siddhanta) for selection. The initial question '意 (yì, yì)' asks about the '非 (fēi, fēi)' selected earlier. The nine bonds and one liberation are all selected as '非 (fēi, fēi)'. Since '脫 (tuō, tuō)' covers the two teachings and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), now it is clear that it is the Middle Way, why do all four teachings say it is '是 (shì, shì)'? The '意 (yì, yì)' in the answer is because of the intention of the three Siddhantas, so the previous two teachings are taken. Although the previous two teachings are taken, there is no hindrance for Bodhisattvas, but it is still '非 (fēi, fēi)' for the two vehicles. Taking the three teachings among Bodhisattvas is also to pursue equality. The meaning of this passage should be understood in detail so that it conforms to the three Siddhantas. I cannot remember it completely. Some people say that this question and answer is asking whether the '是 (shì, shì)' judged earlier belongs to '非 (fēi, fēi)', which is incorrect. If asked according to that understanding, it should be said: 'Since the previous is neither non-affirmation nor non-negation, why are both affirmation and negation now?' According to the meaning of the current answer, the meaning is not like this at all. The meaning of the answer is only to answer taking the three Bodhisattvas, how could it be said again that 'both affirmation and negation are'? Therefore, the question generally says '並非 (bìng fēi, bìng fēi)', without saying '是非並非 (shì fēi bìng fēi, shìfēi bìng fēi)'. The answer only says that Bodhisattvas are all '是 (shì, shì)', without saying that the nine '非 (fēi, fēi)' are all '是 (shì, shì)'. If according to his meaning, the nine '非 (fēi, fēi)' must also all be '是 (shì, shì)'. If the next time it is judged whether it is provisional or real, '實 (shí, shí)' is the First Noble Truth. Together with the previous three Siddhantas, it is the Four Siddhantas. For the sake of the Four Siddhantas, the four kinds of arising of the mind are spoken of. For example, the following easily understood examples, citing many metaphorical texts to compare to reality. The secret recipe is a metaphor for the teachings, the Gatha (verses) is a metaphor for wisdom, the milk porridge is a metaphor for practice, and the Ruyi (Ruyi Jewel) is a metaphor for truth. This is also the intention of the Four Siddhantas. The secret recipe corresponds to the Worldly Siddhanta, the Gatha corresponds to the Remedial Siddhanta, the milk porridge corresponds to the Benefical Siddhanta, and the Ruyi corresponds to the Ultimate Siddhanta. Therefore, the arising of the mind is praised based on the Four Siddhantas. The Avatamsaka Sutra says: 'Agada medicine (panacea), when sentient beings see it, all diseases'

悉除。華嚴二十一云。如大摩尼具足十事。能出一切故云具足。一出大海中。二工匠加治。三轉精妙。四除垢。五火煉。六莊嚴。七貫以寶纓。八置琉璃柱上。九光明四照。十隨王意兩。權實顯是等者。通用四教兼于權實。並顯是者具如答中。其意可見。又一是者下明一是異名。以問答料簡中顯前三教同成一實。故今異名但對實辨。是故一實亦名大事。亦名不思議。亦名無作。初釋一大事者。一實不虛妙理也。一道清凈妙智行也。一切無礙人等。人乘于道以契理也。義當妙位意兼三法。此約自行因果以釋。次釋大者。自有大而非一。故今還以向一釋大。此是一家之大故也。性廣理也。智斷行也。大人契也。師子等者自既入位說教益他。故師子吼說此妙法。果人所說。非但益於四教凡位。及以博地一切凡夫。亦益四教入位聖人。自行因果化他終極。開權顯實增道損生。皆是諸佛大人之事。一大之事故云大事。言因緣者。自他因果莫非因緣。文舉佛者。佛行愿滿化道未窮。次釋不思議者。自他大事無非三諦。三諦皆悉言思道斷。即顯大事無非三諦。次又是者下次釋無作。先釋名云非作法故。乃至所作。問。此非佛作與三藏中非佛作等。云何差別。答。名通理別何足致疑。次常境下釋無作體。體即實相。實相無相。無相亦無

【現代漢語翻譯】現代漢語譯本悉除（全部去除）。《華嚴二十一》中說：『如大摩尼（如意寶珠）具足十事。能出一切故云具足。』一是出於大海之中；二是工匠加以雕琢；三是輾轉精妙；四是去除污垢；五是經過火煉；六是加以莊嚴；七是用寶纓貫穿；八是放置在琉璃柱上；九是光明四射；十是隨順國王的心意。兩權實顯是等者，通用四教（藏、通、別、圓四教）兼于權實（權教和實教）。並顯是者，具體如答中所述，其意可見。又一是者，下面闡明『一是』的異名，以問答的方式來簡別，顯示前三教（藏、通、別三教）共同成就一實（圓教）。所以現在異名只是針對實教來辨析。因此，一實也叫做大事，也叫做不思議，也叫做無作。首先解釋『一大事』：『一實』是不虛妄的微妙真理；『一道』是清凈的妙智之行；『一切無礙人』等人，是乘著道來契合真理的人。義理上相當於妙位，意涵兼顧理、智、行三法。這是從自身修行的因果來解釋。其次解釋『大』：自有大而非一，所以現在還用向一（趨向於一）來解釋大。這是圓教一家之大。性是廣大的理，智是決斷的行，大人是契合真理的人。師子等，自己既然進入果位，就說法教化利益他人，所以像師子吼一樣宣說此妙法。這是果位之人所說，不僅利益四教（藏、通、別、圓四教）凡位之人，以及博地（指凡夫地）的一切凡夫，也利益四教入位的聖人。自身修行的因果，教化他人的終極目標，開權顯實（開啟權教，顯示實教），增長道業，損減生死，都是諸佛大人之事。因為一大事故叫做大事。說到因緣，自身和他人的因果沒有不是因緣的。文中舉佛為例，佛的行愿圓滿，教化之道沒有窮盡。其次解釋『不思議』：自身和他人的大事沒有不是三諦（空諦、假諦、中諦）的。三諦都超越了言語思慮的範圍，這就顯示大事沒有不是三諦的。其次『又是者』，下面解釋『無作』。先解釋名稱，說『因為不是造作之法』，乃至『所作』。問：此『非佛作』與三藏（經、律、論）中的『非佛作』有什麼差別？答：名稱相同，道理不同，何足懷疑？其次『常境』下面解釋『無作』的本體。本體就是實相。實相沒有相狀，沒有相狀也沒有不相。

【English Translation】 English version Completely eliminated. The twenty-first chapter of the Avatamsaka Sutra states: 'Like a great Mani (wish-fulfilling jewel) possessing ten qualities. It is called complete because it can produce everything.' First, it emerges from the great ocean; second, it is crafted by artisans; third, it is exquisitely refined; fourth, it is cleansed of impurities; fifth, it is tempered by fire; sixth, it is adorned; seventh, it is strung with jeweled tassels; eighth, it is placed upon a crystal pillar; ninth, it radiates light in all directions; tenth, it accords with the king's wishes. 'Both provisional and real are manifested' refers to the common use of the Four Teachings (Tripitaka, Common, Distinct, and Perfect Teachings) encompassing both provisional and real teachings. 'And manifesting these' is explained in detail in the answer, the meaning of which is evident. Furthermore, 'one is' below clarifies the different names of 'one reality,' using questions and answers to distinguish and show that the first three teachings (Tripitaka, Common, and Distinct Teachings) together accomplish one reality (Perfect Teaching). Therefore, the different names now only analyze in relation to the real teaching. Thus, one reality is also called a great matter, also called inconceivable, also called non-action. First, explaining 'one great matter': 'One reality' is the non-illusory, wondrous truth; 'one path' is the pure, wondrous wisdom-practice; 'all unobstructed people' and others are those who ride the path to accord with the truth. In meaning, it corresponds to the wondrous position, implying all three dharmas of principle, wisdom, and practice. This is explained from the perspective of the cause and effect of one's own practice. Second, explaining 'great': There is greatness that is not one, so now we still use 'towards one' to explain greatness. This is the greatness of the Perfect Teaching family. Nature is the vast principle, wisdom is the decisive practice, and a great person is one who accords with the truth. 'Lion' and others refer to one who, having entered the fruition, teaches and benefits others, so like a lion's roar, proclaims this wondrous dharma. This is what is spoken by one in the fruition, not only benefiting those in the ordinary positions of the Four Teachings (Tripitaka, Common, Distinct, and Perfect Teachings), as well as all ordinary beings on the mundane level, but also benefiting the sages who have entered the positions of the Four Teachings. The cause and effect of one's own practice, the ultimate goal of teaching others, opening the provisional and revealing the real, increasing the path and diminishing birth and death, are all the affairs of Buddhas and great people. Because of one great matter, it is called a great affair. Speaking of conditions, there is no cause and effect of oneself and others that is not a condition. The text cites the Buddha as an example, the Buddha's vows are fulfilled, and the path of teaching is inexhaustible. Next, explaining 'inconceivable': There is no great matter of oneself and others that is not the Three Truths (emptiness, provisional existence, and the middle way). The Three Truths all transcend the realm of language and thought, which shows that there is no great matter that is not the Three Truths. Next, 'again is' below explains 'non-action.' First, explaining the name, saying 'because it is not a dharma of creation,' and even 'what is done.' Question: What is the difference between this 'not made by the Buddha' and the 'not made by the Buddha' in the Tripitaka (sutras, vinaya, and shastras)? Answer: The names are the same, but the principles are different, what is there to doubt? Next, 'constant realm' below explains the substance of 'non-action.' The substance is the true nature. True nature has no form, and without form, there is also no non-form.

。實智無緣。無緣亦絕。何者。境雖無相常為智緣。智雖無緣常為境發。智雖緣境稱境無相。境雖發智令智無緣。無緣而緣照境無間。故云以無緣智緣無相境。無相而相發智宛然。故云以無相境相無緣智。故金光明第一云。是如如智不見相及相處。故境界清凈智亦清凈。處即是境。境智俱凈。又云法如如智如如即是境智相稱故也。境如如於智智如如於境。是故境智各云如如。有人讀云無緣智智者未善讀句。問。觀心之人心智如何名與境一。任彼自答(云云)。又是者下引證無作名為發心。此有三經同爲一卷。初卷題為文殊問。次卷題云迦耶山頂。后卷題云象頭山。今文所引多是伽耶山頂經。三經並是文殊發問義味大同。故今引云文殊問經。經云。佛告文殊。菩提相者出於三界。過諸名字言語道斷。過一切發滅諸發故。是名發菩提心住。是故菩薩摩訶薩過一切發。是發菩提心住。無障礙發。如法性發。無發是發。不著一切。不破實際。不移不益不異不一。如鏡中像。一一句下皆云是發菩提心住。住是所依。初句是即破而立。從法性下是非破非立而論破立。如是皆名依境發心。故云發菩提心住。立即是隨。法性即是雙非雙照。今文但是附彼經意。文兼義釋故小不同。又彼經云。言我修無相此非修無相。遣迷祛滯言破言過。

【現代漢語翻譯】現代漢語譯本：真實的智慧（實智）沒有攀緣（無緣），沒有攀緣也是一種斷絕（無緣亦絕）。為什麼呢？因為境界雖然沒有表相（無相），卻常常是智慧所攀緣的對象（智緣）。智慧雖然沒有攀緣，卻常常由境界而生髮（境發）。智慧雖然攀緣境界，卻能稱合境界的沒有表相（無相）的特性。境界雖然生髮智慧，卻能使智慧沒有攀緣。沒有攀緣而又攀緣，照見境界沒有間隔。所以說用沒有攀緣的智慧去攀緣沒有表相的境界。沒有表相而又顯現表相，生髮智慧清清楚楚。所以說用沒有表相的境界來顯現沒有攀緣的智慧。《金光明經》第一卷說：『這種如如智，不見表相以及表相的處所。』所以境界清凈，智慧也清凈。處所就是境界。境界和智慧都清凈。又說，法如如，智如如，如如就是境界和智慧相互稱合的緣故。境界如如於智慧，智慧如如於境界。因此境界和智慧各自稱為如如。有人讀作『無緣智智』，這是沒有好好地斷句。問：觀心的人，心智如何才能稱作與境界合一？任憑他自己回答（云云）。『又是者下』引用無作（無作）作為發心的名稱。這裡有三部經合為一卷。第一卷的題目是《文殊問經》（Manjushri's Questions Sutra），第二卷的題目是《迦耶山頂經》（Gaya Mountain Summit Sutra），第三卷的題目是《象頭山經》（Elephant Head Mountain Sutra）。現在文中所引用的多是《迦耶山頂經》。這三部經都是文殊菩薩（Manjushri）發問，意義和旨趣大致相同。所以現在引用時說『文殊問經』。《文殊問經》說：『佛（Buddha）告訴文殊，菩提（Bodhi）的表相，出於三界（Three Realms），超越一切名字，言語的道路斷絕。超越一切生髮和滅除，諸發（一切生滅現象）的緣故。這就叫做發菩提心住。』所以菩薩摩訶薩（Bodhisattva-Mahasattva）超越一切生髮。這就是發菩提心住。沒有障礙的生髮。如法性（Dharmata）的生髮。沒有生髮就是生髮。不執著一切。不破除實際（Reality）。不移動，不增益，不相異，不相同。如鏡中的影像。每一句都說『是發菩提心住』。『住』是所依。第一句是即破即立。從法性以下，是從非破非立的角度來論述破和立。這些都叫做依境發心。所以說發菩提心住。『立即是隨』，法性就是雙非雙照。現在文中的意思只是附和那部經的意義。文中兼有義理的解釋，所以稍微有些不同。另外那部經說：『說我修無相，這不是修無相。』遣除迷惑和滯礙，言語的破除和超越。

【English Translation】 English version: True wisdom (Real Wisdom) has no connection (no connection), and no connection is also a severance (no connection is also cut off). Why? Because although the realm has no appearance (no appearance), it is often the object of wisdom's connection (wisdom connection). Although wisdom has no connection, it is often generated by the realm (realm generation). Although wisdom connects to the realm, it can match the characteristic of the realm's lack of appearance (no appearance). Although the realm generates wisdom, it can make wisdom have no connection. Having no connection and yet connecting, illuminating the realm without interval. Therefore, it is said to use wisdom without connection to connect to the realm without appearance. Having no appearance and yet manifesting appearance, generating wisdom clearly. Therefore, it is said to use the realm without appearance to manifest wisdom without connection. The first volume of the Golden Light Sutra says: 'This suchness wisdom does not see appearance and the place of appearance.' Therefore, the realm is pure, and wisdom is also pure. The place is the realm. Both the realm and wisdom are pure. It also says that the Dharma is suchness, and wisdom is suchness, suchness is the reason why the realm and wisdom match each other. The realm is suchness to wisdom, and wisdom is suchness to the realm. Therefore, the realm and wisdom are each called suchness. Some people read it as 'wisdom without connection', which is not a good way to punctuate. Question: How can the mind and wisdom of a person who contemplates the mind be called one with the realm? Let him answer himself (etc.). 'Also, the following' quotes non-action (non-action) as the name of generating the mind. Here are three sutras combined into one volume. The title of the first volume is Manjushri's Questions Sutra, the title of the second volume is Gaya Mountain Summit Sutra, and the title of the third volume is Elephant Head Mountain Sutra. Now, what is quoted in the text is mostly the Gaya Mountain Summit Sutra. These three sutras are all Manjushri Bodhisattva's questions, and the meaning and purpose are roughly the same. Therefore, now when quoting, it is said Manjushri's Questions Sutra. The Manjushri's Questions Sutra says: 'The Buddha told Manjushri, the appearance of Bodhi comes from the Three Realms, surpassing all names, the path of language is cut off. Surpassing all generation and extinction, because of all phenomena. This is called generating the Bodhi mind dwelling.' Therefore, the Bodhisattva-Mahasattva surpasses all generation. This is generating the Bodhi mind dwelling. Unobstructed generation. Like the generation of Dharmata. No generation is generation. Not attached to everything. Not destroying reality. Not moving, not increasing, not differing, not the same. Like an image in a mirror. Every sentence says 'This is generating the Bodhi mind dwelling'. 'Dwelling' is what is relied upon. The first sentence is both breaking and establishing. From Dharmata onwards, it discusses breaking and establishing from the perspective of neither breaking nor establishing. These are all called generating the mind based on the realm. Therefore, it is said to generate the Bodhi mind dwelling. 'Establishing immediately is following', Dharmata is both non-dual and illuminating. Now the meaning of the text is only in line with the meaning of that sutra. The text also has explanations of meaning, so it is slightly different. In addition, that sutra says: 'Saying I cultivate no appearance, this is not cultivating no appearance.' Eliminating confusion and stagnation, the breaking and surpassing of language.

無作四弘實非破過。如過破空故云過破。如凈名中言菩提者。不可以身得。不可以心得。先廣破竟。次即立云寂滅是菩提等。又髓即是假。破即是空。雙非雙照即是中道。此約法界無緣大慈而發心也。又約事理以對破隨。空假等義並應可解。次若例下引例廣明。凡一切法皆如向辨。若破若隨雙非破隨。又前三下委悉簡判權實粗妙。此中乃是待粗嘆實。亦格量嘆。總十三番前三后一。初上中下等是約觀因緣智。以判權實。圓為上上也。共不共是約位判。別住行位與前二乘藏通等共。唯圓不共。別向雖即亦觀中道然須簡教。次淺近等約行以判。前二行近別行猶曲。大小至實約教以判通別是小中大。圓是大中大。三教果頭是偏中圓。圓教果頭是圓中圓。通別是半中滿。圓是滿中滿。別教教權理實。是權中實。圓教教理俱實。是實中實。望下偏圓五雙。唯少漸頓一雙。應云別教妙覺是漸中頓。即生公所立頓悟義也。圓教初后是頓中頓。真中真約諦以判。藏通真俗若望后教。名俗中真。亦俱名俗。別教破俗亦俗中真。圓教即俗名真中真。了義等約義以判。藏通義權是不了義。別帶教道而詮于中。是不了中了。圓教望別名了中了。玄等三者約名嘆理以判。別理是玄圓理又玄。別約證道。名粗中妙。圓教方名妙中之妙。偏理名思議中

【現代漢語翻譯】現代漢語譯本『無作四弘實非破過』（無作四弘誓願實際上並非爲了破斥過失而設立）。如果說破斥空性，那才是『過破』（過分的破斥）。如《維摩詰經》中所說：『菩提（覺悟）不可以身得，不可以心得』。先廣泛地破斥（各種執著），然後才確立『寂滅是菩提』等（真理）。此外，『髓』（精髓）即是假（有），『破』（破斥）即是空。『雙非雙照』（既不執著于空有，又能同時照見空有）即是中道。這是從法界無緣大慈（無條件的慈悲）而發心。又可以從事（現象）和理（本質）的對立來破斥隨（順應），空、假等含義都應該可以這樣理解。接下來，如果以下面的例子來廣泛說明，那麼一切法都可以像前面那樣辨析。無論是破還是隨，雙非（既非破也非隨）破隨（破斥破和隨）。前面三番（指前文的三種判教方式）詳細地簡別了權（方便）實（真實）、粗（淺顯）妙（深奧）。這裡乃是待粗嘆實（通過對比粗淺來讚歎真實），也是格量嘆（通過衡量來讚歎）。總共有十三番，前三后一（指判教方式的結構）。最初的上中下等，是根據觀（觀察）、因緣、智（智慧）來判別權實。圓教（最究竟的教法）是上上也（最高）。共不共（共同與不共同）是根據位（修行階位）來判別。別教（獨特的教法）的住、行位與前二乘（聲聞乘和緣覺乘）的藏、通等是共同的，只有圓教是不共同的。別教的向位雖然也觀中道，但需要簡別教義。其次，淺近等是根據行（修行）來判別。前二乘的行近（淺近），別教的行仍然是曲（迂迴）。大小至實是根據教（教法）來判別，通教和別教是小中大（小乘中的大乘），圓教是大中大（大乘中的大乘）。三教（藏、通、別）的果頭（最終結果）是偏中圓（偏頗中的圓滿），圓教的果頭是圓中圓（圓滿中的圓滿）。通教和別教是半中滿（不圓滿中的圓滿），圓教是滿中滿（圓滿中的圓滿）。別教教權理實（教法是方便，道理是真實），是權中實（方便中的真實），圓教教理俱實（教法和道理都是真實），是實中實（真實中的真實）。總的來說，下文偏圓有五雙，唯獨缺少漸頓（漸悟與頓悟）一雙。應該說別教的妙覺（最高的覺悟）是漸中頓（漸悟中的頓悟），也就是生公（竺道生）所立的頓悟義。圓教的初后是頓中頓（頓悟中的頓悟）。真中真是根據諦（真諦）來判別。藏教和通教的真諦和俗諦，如果與後來的教法相比，就叫做俗中真（世俗中的真實），也可以都叫做俗。別教破俗（破斥世俗）也是俗中真（世俗中的真實），圓教即俗名真中真（在世俗中就是真實）。了義等是根據義（意義）來判別。藏教和通教的意義是權（方便），是不了義（不究竟的意義）。別教帶著教道來詮釋中道，是不了中了（不究竟中的究竟）。圓教相對於別教來說，名爲了中了（究竟中的究竟）。玄等三者是根據名（名稱）來讚歎理（道理）來判別。別教的理是玄（深奧），圓教的理更加玄（深奧）。別教約證道（證悟的道路）來說，名叫粗中妙（粗淺中的微妙），圓教才名叫妙中之妙（微妙中的微妙）。偏頗的道理名叫思議中（可以通過思考理解的）……

【English Translation】 English version 'Wu Zuo Si Hong Shi Fei Po Guo' (The Four Great Vows of Non-Action are not actually established to refute faults). If one speaks of refuting emptiness, that is 'Guo Po' (excessive refutation). As it is said in the Vimalakirti Sutra: 'Bodhi (enlightenment) cannot be attained by the body, nor can it be attained by the mind.' First, broadly refute (various attachments), and then establish 'Nirvana is Bodhi,' etc. (truths). Furthermore, 'Sui' (essence) is false (existence), 'Po' (refutation) is emptiness. 'Both Non-Dual and Simultaneously Illuminating' (neither clinging to emptiness nor existence, but simultaneously seeing both) is the Middle Way. This is to generate the mind from the Unconditioned Great Compassion of the Dharma Realm. Also, one can refute following (compliance) from the opposition of phenomena (events) and principle (essence), and the meanings of emptiness, falsity, etc., should be understood in this way. Next, if one uses the following examples to explain broadly, then all dharmas can be analyzed as before. Whether it is refutation or compliance, both non-refutation and non-compliance refute refutation and compliance. The previous three (referring to the three methods of doctrinal classification mentioned earlier) carefully distinguish between provisional (expedient) and real (true), coarse (shallow) and subtle (profound). Here, one praises the real by contrasting it with the coarse, and also praises it through comparison and measurement. There are a total of thirteen times, three before and one after (referring to the structure of the doctrinal classification methods). The initial upper, middle, and lower levels are based on observation, conditions, and wisdom to distinguish between provisional and real. The Perfect Teaching (the most ultimate teaching) is the highest of the highest. Common and uncommon are distinguished based on the stage (stage of practice). The dwelling and practice stages of the Distinct Teaching (unique teaching) are common with the Hearer Vehicle and Solitary Realizer Vehicle's Tripitaka and Common Teachings, etc., only the Perfect Teaching is uncommon. Although the orientation stage of the Distinct Teaching also contemplates the Middle Way, it needs to distinguish the teachings. Secondly, shallow and near, etc., are distinguished based on practice. The practice of the previous two vehicles is near (shallow), and the practice of the Distinct Teaching is still curved (circuitous). Large and small to real are distinguished based on teaching, the Common and Distinct Teachings are small within the large, and the Perfect Teaching is large within the large. The fruit head (final result) of the three teachings (Tripitaka, Common, Distinct) is partial within the perfect, and the fruit head of the Perfect Teaching is perfect within the perfect. The Common and Distinct Teachings are half within the full, and the Perfect Teaching is full within the full. The Distinct Teaching's teaching is provisional and the principle is real, which is real within the provisional, and the Perfect Teaching's teaching and principle are both real, which is real within the real. In general, there are five pairs of partial and perfect in the following text, only lacking the pair of gradual and sudden. It should be said that the Wonderful Enlightenment (highest enlightenment) of the Distinct Teaching is sudden within the gradual, which is the meaning of sudden enlightenment established by Sheng Gong (Zhu Daosheng). The beginning and end of the Perfect Teaching are sudden within the sudden. True within the true is distinguished based on truth. The truth and conventional truth of the Tripitaka and Common Teachings, when compared with later teachings, are called true within the conventional, and can also be called conventional. The Distinct Teaching's refutation of the conventional is also true within the conventional, and the Perfect Teaching's immediate conventional is called true within the true. Definitive meaning, etc., are distinguished based on meaning. The meaning of the Tripitaka and Common Teachings is provisional, which is not definitive. The Distinct Teaching uses the teaching path to interpret the Middle Way, which is not definitive within the definitive. The Perfect Teaching, relative to the Distinct Teaching, is called definitive within the definitive. The three of profound, etc., are distinguished based on name to praise principle. The principle of the Distinct Teaching is profound, and the principle of the Perfect Teaching is even more profound. The Distinct Teaching, in terms of the path of enlightenment, is called coarse within the subtle, and only the Perfect Teaching is called subtle within the subtle. The biased principle is called within the conceivable...

不思議。圓理名不思議中不思議。故大論六十七云。不可思議亦不可思議。誰當信者。但不可思議猶不可思議。況不可思議復不可思議耶。久發心者乃能信受。云何為久。於一切法不生分別名之為久。例前諸義悉皆如是。若能下總結諸意。不執于權謬謂為實。名為體權。知權是權權外無實。名為識實。總前十三。皆前三為權后一為實。依實發心能生諸佛。名為佛種。亦復生于圓妙教中法種僧種。故華嚴第七云。發菩提心令佛種不斷。開示法藏令法種不斷。具足持戒威儀無缺。令僧種不斷。又云。下佛種子于眾生田。生正覺芽令佛種不斷。不惜身命護持正法令法種不斷。善御大眾心無憂惱。令僧種不斷。又云。讚歎大愿令佛種不斷。說十二部經令法種不斷。行六和敬令僧種不斷。前一兼自行后二全化他。今文意兼三佛種義正在自行。以自他行皆悉能令三寶不斷故也。譬如下舉十譬嘆德。此即約理以嘆生善滅惡德也。以菩提心皆依理故。如金剛等五生善德也。如師子弦等五滅惡德也。初云金剛從金性生者。大論三十六云。如金剛山從上穿下。至金剛際自性便止。一切金剛皆金剛輪而為自性。又金剛座亦從金剛際自性而起。故佛菩提大悲為性。從大悲起。阿娑羅藥未詳相狀。若欲服之必先清水。欲發菩提心必先運大悲心。命

根若存諸根則住。此論有漏異熟諸根。大悲若存菩提不失。能持諸根故名為勝。如太子等者。大論四十云。如輪王太子雖未成就。福祚威德勝於諸王。況復長大紹輪王位。菩薩亦爾。雖未成佛福過二乘住極果者。故普明菩薩經云。聲聞雖生非如來種。如王夫人與下賤通。其所生者不名王子。菩薩初心名佛真子。如剎利王縱與賤通所懷者貴。即名王子。故知真性夫人與二乘教合。生二乘心非佛真子。無上教法縱與眾生賤夫人合。生菩提心名佛真子。初菩提心與究竟等。名具王儀相。迦陵頻伽者。大論二十八四十云。此鳥㲉中聲未出時已勝諸鳥。菩薩摩訶薩亦復如是。未出無明㲉法音過二乘。次滅惡中奏圓教弦偏絃斷絕。奏者為也。凡為樂音皆稱為奏。得一乘乳三患自銷。運種智磓碎偏山嶽。那羅延箭貫徹鐵圍。無緣大悲遍破一切。小大青三牛凡野二四牙。雪山白香青黃赤及優缽。拘物分陀利。如是十六重。人中大力士名為缽健提。皆悉十十增。那羅延最後。如意如前說。發大乘心猶勝二乘果地功德。舉要下結要稱歎。三世諸佛豈有不從發菩提心生。若解下以一止觀結。亦結髮心名為止觀。止觀下明異名也。名異義同是故相即。寶梁下約事以明生善滅惡嘆菩提心。初引寶梁即是生善。彼經比丘品及沙門品云。比丘有三十六

【現代漢語翻譯】現代漢語譯本『根若存諸根則住』，此論述的是有漏異熟的諸根。『大悲若存菩提不失』，如果大悲心存在，菩提心就不會失去。因為大悲心能夠護持諸根，所以稱為殊勝。『如太子等者』，《大智度論》第四十卷說，如同轉輪王的太子，即使尚未成就王位，其福德威望也勝過其他國王。更何況長大後繼承輪王之位呢？菩薩也是如此，即使尚未成佛，其福德也超過二乘，超過安住于極果的修行者。所以《普明菩薩經》說：『聲聞雖然出生，但不是如來的種子。』如同王后與**私通，所生的孩子不能稱為王子。菩薩的初心，才是佛的真子。如同剎帝利王即使與賤民私通，所懷的孩子也是尊貴的，即被稱為王子。因此可知，如果真心本性與二乘教法結合，所生的二乘心就不是佛的真子。無上的教法即使與眾生這種卑賤的夫人結合，所生的菩提心也是佛的真子。初發的菩提心與究竟的佛果相等，具備國王的儀態。『迦陵頻伽者』，《大智度論》第二十八和四十卷說，這種鳥在蛋殼中，聲音未發出時，就已經勝過其他鳥類。菩薩摩訶薩也是如此，未破除無明之殼，其法音就已超過二乘。其次，『滅惡中奏圓教弦偏絃斷絕』，『奏』是演奏的意思。凡是演奏樂音都稱為『奏』。得到一乘的乳汁，三種疾病自然消除。運用種智撞碎偏頗的山嶽。那羅延箭能穿透鐵圍山。無緣大悲能普遍破除一切。『小大青三牛凡野二四牙』，雪山的白色香，青黃赤色以及優缽羅花、拘物頭花、分陀利花。像這樣的十六重。人中大力士名為缽健提，都是以十十遞增，那羅延是最後一位。如意寶珠如前所述。發起大乘心，勝過二乘果地的功德。『舉要下結要稱歎』，總結要點，稱揚讚歎。『三世諸佛豈有不從發菩提心生』，難道有三世諸佛不是從發菩提心而產生的嗎？『若解下以一止觀結』，如果理解了，就用一止觀來總結，也總結了發心，稱為止觀。『止觀下明異名也』，止觀下面說明不同的名稱，名稱不同，意義相同，所以是相互即是的。『寶梁下約事以明生善滅惡嘆菩提心』，寶梁下面根據事相來說明生善滅惡，讚歎菩提心。首先引用《寶梁經》，就是生善。該經的比丘品和沙門品說，比丘有三十六種不凈物。

【English Translation】 English version 『If the roots exist, then the roots abide.』 This discusses the roots of defilements and their resultant effects. 『If great compassion exists, Bodhi will not be lost.』 If great compassion exists, the Bodhi mind will not be lost. Because great compassion can uphold the roots, it is called supreme. 『Like the crown prince, etc.』 The Mahaprajnaparamita Shastra, Chapter 40, says, 『Like the crown prince of a Chakravartin (wheel-turning king) who, even though he has not yet attained the throne, his blessings, majesty, and virtue surpass all other kings. How much more so when he grows up and inherits the Chakravartin's throne? The Bodhisattva is also like this. Even though he has not yet become a Buddha, his blessings surpass those of the Two Vehicles, surpassing those who dwell in the ultimate fruit.』 Therefore, the Universal Illumination Bodhisattva Sutra says, 『Although the Shravakas (voice-hearers) are born, they are not the seeds of the Tathagata (Thus Come One).』 Like a queen consort who has relations with a , the child born is not called a prince. The initial Bodhi mind of a Bodhisattva is the true son of the Buddha. Like a Kshatriya (warrior king) who has relations with a lowly woman, the child conceived is noble and is called a prince. Therefore, it is known that if the true nature of the mind combines with the teachings of the Two Vehicles, the resulting Two Vehicle mind is not the true son of the Buddha. The supreme Dharma, even if it combines with sentient beings, the lowly woman, the resulting Bodhi mind is called the true son of the Buddha. The initial Bodhi mind is equal to the ultimate fruit, possessing the appearance of a king. 『The Kalavinka bird,』 The Mahaprajnaparamita Shastra, Chapters 28 and 40, says, 『This bird, even before its voice emerges from the egg, surpasses all other birds.』 The Bodhisattva Mahasattva is also like this. Before breaking through the shell of ignorance, his Dharma sound surpasses the Two Vehicles. Next, 『In the destruction of evil, playing the string of the perfect teaching, the partial string is broken.』『Playing』 means to perform. All performances of musical sounds are called 『playing.』 Obtaining the milk of the One Vehicle, the three afflictions naturally disappear. Using the wisdom of the seed to shatter the biased mountains. The Narayana arrow can penetrate the iron mountains. Unconditioned great compassion can universally destroy everything. 『Small, large, blue, three cows, ordinary, wild, two, four tusks,』 the white fragrance of the snow mountains, blue, yellow, red, and Utpala flowers, Kumuda flowers, Pundarika flowers. Like this, there are sixteen levels. The great warrior among men is called Bhatkindra, all increasing by ten each time, Narayana being the last. The wish-fulfilling jewel is as described before. Generating the Mahayana mind surpasses the merits of the fruit of the Two Vehicles. 『Summarizing the essentials, concluding with praise,』 summarizing the key points, praising and extolling. 『Are there any Buddhas of the three times who did not arise from generating the Bodhi mind?』 Are there any Buddhas of the three times who did not arise from generating the Bodhi mind? 『If understood, concluding with one cessation and contemplation,』 if understood, use one cessation and contemplation to conclude, also concluding the generation of the mind, called cessation and contemplation. 『Below cessation and contemplation, explaining different names,』 below cessation and contemplation, explaining different names, the names are different, the meanings are the same, therefore they are mutually identical. 『Below the Treasure Beam, explaining the generation of good and destruction of evil based on phenomena, praising the Bodhi mind,』 below the Treasure Beam Sutra, explaining the generation of good and destruction of evil based on phenomena, praising the Bodhi mind. First, quoting the Treasure Beam Sutra, which is the generation of good. The Bhikshu Chapter and the Shramana Chapter of that sutra say that Bhikshus have thirty-six kinds of impure things.

垢。謂欲覺瞋恚。自讚。毀他。求利。因利。求利損他。覆罪。親近在家。親近出家。樂鬧。不敬三寶(云云)。如是非但不修比丘法。加複名為污比丘行。經又云。若非梵行言梵行破戒言持。受持戒者禮拜恭敬。不知惡者。是比丘得八輕法。謂癡。瘖啞。身痤白癩。丑。作貧瘦婢。夭壽。人不敬得惡名。不見佛。是人乃至大地無唾處。況來去屈申。何以故。過去大王持此地施持戒比丘有德之人。于中行道。況復余物僧房四事。若分一毛以為百分。是人不能受於一分。以不能報施主恩故。時眾中有凈行離欲色者。有二百人白佛。今文云六十。應是翻譯前後不同。未撿餘部。云我等乍死不以不得果受他施一食。佛言。善哉善哉。如是慚愧畏後世罪人。佛告言。二種人應受。一者精進。二者解脫。佛言。若得解脫行善法堅持戒。觀一切無常等。涅槃寂滅求。如是比丘食人信施摶若須彌。必能報施主之福。彼經在小功福尚然。況今止觀故應能報施主之恩。又如神驗記。有外道聞佛經說食人信施后為牛馬以償施主。乃請五百比丘於時上座知之令五百誦飯食訖偈已。語外道言。償債已訖牛馬何在。外道發心。上座語言。說一法言能銷須彌何況一食。一言尚爾。況復發心欲利一切。若無德受施。如論中虛受信施后為肉山。自鏡錄中

身為蕈等。應知信施消與不消。如來密藏下滅惡德也。初文是明所滅之惡。彼經第一迦葉問佛。云何名為十惡惡者。佛言。有又得緣覺子斷父命名殺中重。盜三寶物名盜中重。若復有人其母出家得阿羅漢共為不凈。是淫中重。以不實事謗毀如來。是妄語中重。若兩舌語壞賢聖僧。是兩舌中重。若罵聖人。是惡口中重。言說壞亂求法之人。名綺語中重。五逆初業是瞋恚中重。若欲奪持戒人物是貪中重。邊見者是邪見中重。經言五逆初業是瞋中重者。未行身口先起意地殺父方便。此瞋相應是為最重。若起十惡于中下境尚已名惡。于恩德田名惡中惡。故大論云。他打而報名之為惡。他人不打而打於他名為大惡。於己有恩而復打之名惡中惡。又此十中前之四噁心境理教。大小乘中此四俱重。況殺父之上覆加聖逆。后之六惡大小乘異。故口三惡及意地瞋大乘俱重。以說他過贊毀及謗。與口三過相涉入故。小乘則輕。余意地二。大小乘中心境理三。莫不皆重。唯教名輕。如此等罪非恩德田尚已成重。況復加於恩德田耶。是故名為惡中之惡。舉重況輕是故舉耳。若能下明能滅菩提。先法次譬。法中先列。次判。初列者。經云。若有一人具上十惡。若能解知如來說因緣法。無有眾生壽命人天丈夫。無我無年無有作者知者見者(初教)無

【現代漢語翻譯】現代漢語譯本身為蕈類等。應當知道信徒的佈施是否會被消減。這是如來秘密藏中所說的消滅惡行的道理。最初的文字是說明所要消滅的惡行。在《某經》的第一部分，迦葉（Kāśyapa，佛陀的弟子）問佛陀：『什麼叫做十惡？』佛陀回答說：『如果有人與已證得緣覺（Pratyekabuddha，不依師自悟的修行者）果位的兒子斷絕父子關係，並殺害他，這是殺罪中最重的。盜取三寶（佛、法、僧）之物，這是盜罪中最重的。如果有人與已出家並證得阿羅漢（Arhat，已斷除煩惱，達到涅槃境界的修行者）果位的母親發生不正當關係，這是淫罪中最重的。用不真實的事情誹謗如來（Tathāgata，佛陀的稱號之一），這是妄語罪中最重的。用兩舌（挑撥離間）的言語破壞賢聖僧團（Saṃgha，佛教僧團），這是兩舌罪中最重的。辱罵聖人，這是惡口罪中最重的。言語錯亂，擾亂尋求佛法的人，這是綺語罪中最重的。五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的最初行為是瞋恚罪中最重的。想要奪取持戒之人的財物，這是貪婪罪中最重的。持有邊見（極端錯誤的見解），這是邪見罪中最重的。』經中說五逆罪的最初行為是瞋恚罪中最重的，指的是尚未通過身口行為，而先在意識層面產生殺害父親的念頭，這種與瞋恚相應的行為是最重的。如果產生十惡，即使對象是下等境界的人，也已經算是惡行；如果對象是有恩德的人，那就是惡中之惡。所以《大智度論》中說：『別人打你，你還手，這叫做惡；別人不打你，你卻打別人，這叫做大惡；對你有恩的人，你反而打他，這叫做惡中之惡。』此外，在這十惡中，前四種惡（殺、盜、淫、妄）從心、境、理、教四個方面來看，無論在大乘還是小乘佛教中，都是很重的罪。更何況是殺害父親，又加上冒犯聖人的罪行呢？后六種惡（兩舌、惡口、綺語、瞋恚、貪婪、邪見）在大乘和小乘佛教中的看法不同。口頭的三種惡行（兩舌、惡口、綺語）以及意識層面的瞋恚，在大乘佛教中都是很重的罪，因為這些行為涉及到說別人過失、讚美自己、誹謗他人等，與口頭的三種過失相互關聯。但在小乘佛教中則相對較輕。其餘意識層面的兩種惡行（貪婪、邪見），無論在大乘還是小乘佛教中，從心、境、理三個方面來看，都是很重的罪。只有從教義方面來看，才相對較輕。像這樣的罪行，如果對像不是有恩德的人，就已經算是很重的罪了，更何況是加在有恩德的人身上呢？所以叫做惡中之惡。這裡舉出最重的罪行，是爲了說明較輕的罪行也是如此。如果能夠明白這些道理，就能消滅菩提（Bodhi，覺悟）。下面先說法理，再用譬喻來說明。在法理中，先列舉罪行，再進行判斷。首先是列舉罪行，經中說：『如果有一個人犯了以上所有的十惡，但如果他能夠理解如來說的因緣法（Pratītyasamutpāda，事物相互依存的法則），明白沒有眾生、壽命、人、天、丈夫，沒有我、沒有年歲，沒有作者、知者、見者』（這是最初的教義），那麼...

【English Translation】 English version Being like mushrooms and so on. One should know whether the offerings of faith are diminished or not. This is the secret treasury of the Tathāgata (如來, 'Thus Gone One'), which speaks of eradicating evil deeds. The initial text explains the evils to be eradicated. In the first part of 'That Sutra,' Kāśyapa (迦葉, a disciple of the Buddha) asks the Buddha: 'What are called the ten evils?' The Buddha replies: 'If someone severs the relationship with their son who has attained the state of a Pratyekabuddha (緣覺, 'Solitary Buddha' - one who attains enlightenment on their own without a teacher), and kills him, this is the heaviest of the killing sins. Stealing the property of the Three Jewels (三寶, Buddha, Dharma, Sangha), this is the heaviest of the stealing sins. If someone has improper relations with their mother who has become a renunciate and attained the state of an Arhat (阿羅漢, 'Worthy One' - one who has extinguished all defilements and attained Nirvana), this is the heaviest of the sexual misconduct sins. Slandering the Tathāgata (如來, another name for the Buddha) with untrue matters, this is the heaviest of the lying sins. Using divisive speech to destroy the virtuous Sangha (僧團, the Buddhist monastic community), this is the heaviest of the divisive speech sins. Cursing a sage, this is the heaviest of the harsh speech sins. Speaking confusedly, disturbing those who seek the Dharma, this is the heaviest of the frivolous speech sins. The initial act of the five heinous crimes (五逆, patricide, matricide, killing an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha) is the heaviest of the anger sins. Wanting to seize the possessions of those who uphold the precepts, this is the heaviest of the greed sins. Holding extreme views, this is the heaviest of the wrong view sins.' The sutra says that the initial act of the five heinous crimes is the heaviest of the anger sins, referring to the intention to kill one's father arising in the mind before any action through body or speech; this act corresponding to anger is the heaviest. If one generates the ten evils, even towards those of a lower status, it is already considered evil; if the object is someone who has shown kindness, it is the worst of evils. Therefore, the Mahāprajñāpāramitāśāstra (大智度論) says: 'If someone hits you and you hit back, this is called evil; if someone doesn't hit you but you hit them, this is called great evil; if someone has shown you kindness and you hit them, this is called the worst of evils.' Furthermore, among these ten evils, the first four (killing, stealing, sexual misconduct, lying), from the aspects of mind, object, principle, and teaching, are all heavy sins in both Mahayana and Hinayana Buddhism. How much more so when killing one's father is compounded with offenses against a holy being? The latter six evils (divisive speech, harsh speech, frivolous speech, anger, greed, wrong view) are viewed differently in Mahayana and Hinayana Buddhism. The three verbal evils (divisive speech, harsh speech, frivolous speech) and anger in the mind are all heavy sins in Mahayana Buddhism because these actions involve speaking of others' faults, praising oneself, and slandering others, which are related to the three verbal transgressions. However, they are relatively lighter in Hinayana Buddhism. The remaining two evils in the mind (greed, wrong view), from the aspects of mind, object, and principle, are all heavy sins in both Mahayana and Hinayana Buddhism. Only from the aspect of teaching are they relatively lighter. Such sins, if committed against someone who has not shown kindness, are already considered heavy; how much more so when committed against someone who has shown kindness? Therefore, it is called the worst of evils. The heaviest sins are mentioned to illustrate that the lighter sins are also significant. If one can understand these principles, one can eradicate Bodhi (菩提, enlightenment). Below, I will first explain the Dharma and then use metaphors to illustrate. In the Dharma, I will first list the sins and then make judgments. First, listing the sins, the sutra says: 'If someone commits all of the above ten evils, but if they can understand the law of dependent origination (Pratītyasamutpāda, 因緣法, the law of interdependent arising) as taught by the Tathāgata, and understand that there is no sentient being, no life, no person, no deva, no man, no self, no age, no agent, no knower, no seer' (this is the initial teaching), then...

生無滅無行。是為盡法。無染無著無善不善(通教)本性清凈(別教)一切法本性清凈(圓教)解知信入不說是人趣向惡道。何以故下今文釋出初菩提心義。如百年下舉譬滅惡。彼經云。如百千歲極大暗室。不然燈明無門窗牖。乃至無有如針鼻孔日月珠火等光。此暗室中若然燈時。先暗不可作如是言。我百千歲住今不應去。迦葉。若然燈時其暗已去。萬劫罪障修于定慧。無我燈照罪暗不住。經文且喻初菩提心耳。此經具四下判前經文以對四教。如前註文。初菩提下舉淺況深。夫作罪時皆計我人。我增生死。今觀生滅。求我叵得。發四弘誓廣利於他尚至菩提。何獨自身滅罪而已。初教拙度其功尚爾。況后三教衍門菩提。行者下勸進。如暗處下舉譬勸進。大經十八阇王領解云。伊蘭子者即是我身無根信也。佛讚歎言。大王已於毗婆尸佛。初發菩提心。從是已來至我出世。未曾復墮地獄受苦。菩提之心乃有如是果報。大王。當修菩提之心。何以故。從得菩提心滅無量罪。釋曰。罪身如伊蘭。三惡如暗處。發心如栴檀。觀行如光明。問下料簡。問前四弘中四教通觀因緣生心。何故獨以密藏初教而對因緣。答中二意。初對四句次第答。生滅之法四中居初。因緣復居四句之首。以初對初故云最初當名耳。次又因緣下約法相通別答。

【現代漢語翻譯】現代漢語譯本『生無滅無行，是為盡法。』（沒有生，沒有滅，沒有造作，這就是達到涅槃的境界。）『無染無著無善不善』(通教)（沒有污染，沒有執著，沒有善與不善的分別——這是通教的觀點），『本性清凈』(別教)（萬事萬物的本性原本就是清凈的——這是別教的觀點），『一切法本性清凈』(圓教)（一切法的本性都是清凈的——這是圓教的觀點）。如果理解、認知並信受這些道理，就不會墮入惡道。為什麼呢？』下面用經文解釋最初發菩提心的意義。『如百年下舉譬滅惡。』（如同在百年的黑暗房間里點燈來比喻滅除罪惡。）彼經云：『如百千歲極大暗室，不然燈明無門窗牖，乃至無有如針鼻孔日月珠火等光。此暗室中若然燈時，先暗不可作如是言。我百千歲住今不應去。迦葉。若然燈時其暗已去。萬劫罪障修于定慧。無我燈照罪暗不住。』（如同一個黑暗了百千年的房間，沒有門窗，甚至連針孔大小的光亮都沒有。如果在這個房間里點亮燈，之前的黑暗不會說：『我在這裡住了百千年，現在不應該離開。』迦葉（Kasyapa，佛陀的弟子）。當燈亮起時，黑暗就已經消失了。同樣，即使有萬劫的罪障，通過修習禪定和智慧，用無我的智慧之燈照亮，罪惡的黑暗也無法存在。）經文只是比喻最初的菩提心。『此經具四下判前經文以對四教。如前註文。』（這段經文包含了四教的含義，如同之前的註釋。）『初菩提下舉淺況深。』（最初的菩提心只是一個淺顯的比喻，用來比喻更深遠的意義。）夫作罪時皆計我人。我增生死。今觀生滅。求我叵得。發四弘誓廣利於他尚至菩提。何獨自身滅罪而已。（人們在作惡的時候，總是執著于『我』和『他人』，這種『我』的執著會增加生死輪迴。現在觀察生滅的現象，發現根本找不到『我』。發四弘誓願（Four Great Vows），廣泛利益他人，最終可以達到菩提的境界，又何止是自身滅罪而已呢？）『初教拙度其功尚爾。況后三教衍門菩提。』（最初的教法，雖然方法笨拙，但其功德尚且如此，更何況后三種教法，其菩提之門更加寬廣。）『行者下勸進。』（修行者應該努力精進。）『如暗處下舉譬勸進。』（如同在黑暗的地方點燈一樣，要努力精進。）『大經十八阇王領解云。伊蘭子者即是我身無根信也。佛讚歎言。大王已於毗婆尸佛（Vipasyin，過去七佛之一）初發菩提心。從是已來至我出世。未曾復墮地獄受苦。菩提之心乃有如是果報。大王。當修菩提之心。何以故。從得菩提心滅無量罪。』（《大般涅槃經》第十八卷中，阿阇世王（Ajatasatru）領悟並解釋說：『伊蘭樹的種子，就是指我那沒有根基的信心。』佛陀讚歎說：『大王在毗婆尸佛時，就已經發了最初的菩提心。從那時到現在，直到我出世，您從未再墮入地獄受苦。菩提心有如此的果報。大王，您應當修習菩提心。為什麼呢？因為從獲得菩提心開始，就能滅除無量的罪業。』）釋曰：『罪身如伊蘭。三惡如暗處。發心如栴檀。觀行如光明。』（解釋說：罪惡的身體就像伊蘭樹，三惡道（Three Evil Paths）就像黑暗的地方，發菩提心就像旃檀樹，觀行就像光明。）『問下料簡。』（下面進行辨析。）『問前四弘中四教通觀因緣生心。何故獨以密藏初教而對因緣。』（提問：之前的四弘誓願中，四教都普遍觀察因緣而生起菩提心，為什麼唯獨用密藏的最初教義來對應因緣呢？）『答中二意。初對四句次第答。生滅之法四中居初。因緣復居四句之首。以初對初故云最初當名耳。』（回答中有兩種含義。首先，按照四句的順序回答，生滅之法在四句中排在第一位，因緣也排在四句之首，用第一個對應第一個，所以說是最初的名稱。）『次又因緣下約法相通別答。』（其次，從法相的共通和差別來回答。）

【English Translation】 English version 'Birth without extinction, without action, is called the exhaustion of Dharma.' (No birth, no extinction, no action, this is the state of Nirvana.) 'Without defilement, without attachment, without good or non-good' (Tong Teaching) (Without defilement, without attachment, without the distinction between good and non-good - this is the view of Tong Teaching), 'The original nature is pure' (Separate Teaching) (The original nature of all things is pure - this is the view of Separate Teaching), 'All Dharmas are pure in their original nature' (Perfect Teaching) (The nature of all Dharmas is pure - this is the view of Perfect Teaching). If one understands, recognizes, and believes in these principles, one will not fall into evil paths. Why?' The following uses the scriptures to explain the meaning of the initial Bodhicitta (the aspiration for enlightenment). 'Like using a lamp in a dark room for a hundred years to illustrate the eradication of evil.' The scripture says: 'Like a dark room for hundreds of thousands of years, without lamps, without doors or windows, even without light as small as a needle's eye, sunlight, pearls, or fire. If a lamp is lit in this dark room, the previous darkness cannot say: 'I have lived here for hundreds of thousands of years, I should not leave now.' Kasyapa (Kasyapa, one of Buddha's disciples). When the lamp is lit, the darkness has already disappeared. Similarly, even with countless eons of karmic obstacles, through the practice of meditation and wisdom, illuminating with the lamp of no-self wisdom, the darkness of sin cannot remain.' The scripture is only a metaphor for the initial Bodhicitta. 'This scripture contains four, judging the previous scripture to correspond to the Four Teachings. As in the previous notes.' (This scripture contains the meaning of the Four Teachings, as in the previous notes.) 'The initial Bodhi uses a shallow analogy to illustrate a deeper meaning.' (The initial Bodhicitta is just a superficial metaphor used to illustrate a more profound meaning.) When people commit sins, they are always attached to 'self' and 'others'. This attachment to 'self' increases the cycle of birth and death. Now, observing the phenomena of birth and death, it is impossible to find 'self'. Making the Four Great Vows, widely benefiting others, can ultimately reach the state of Bodhi, not just eradicating one's own sins. 'The initial teaching is clumsy, but its merits are still like this. How much more so are the later three teachings, whose doors to Bodhi are even wider.' (The initial teaching, although clumsy in its methods, still has such merits. How much more so are the later three teachings, whose doors to Bodhi are even wider.) 'Practitioners should strive diligently.' (Practitioners should strive diligently.) 'Like lighting a lamp in a dark place, one should strive diligently.' 'The eighteenth chapter of the Great Sutra, King Ajatasatru (Ajatasatru) understands and explains: 'The seed of the Eranda tree refers to my rootless faith.' The Buddha praised: 'Great King, you had already generated the initial Bodhicitta at the time of Vipasyin Buddha (Vipasyin, one of the Seven Buddhas of the Past). From that time until my appearance in the world, you have never fallen into hell to suffer. The mind of Bodhi has such a reward. Great King, you should cultivate the mind of Bodhi. Why? Because from the moment you attain the mind of Bodhi, you can eradicate countless sins.' Explanation: 'The sinful body is like the Eranda tree, the Three Evil Paths are like dark places, generating the mind of Bodhi is like sandalwood, and contemplation is like light.' 'The following is a distinction.' (The following is a distinction.) 'Question: Among the previous Four Great Vows, the Four Teachings universally observe the conditions and generate the mind of Bodhi. Why only use the initial teachings of the Secret Treasury to correspond to conditions?' (Question: Among the previous Four Great Vows, the Four Teachings universally observe the conditions and generate the mind of Bodhi. Why only use the initial teachings of the Secret Treasury to correspond to conditions?) 'There are two meanings in the answer. First, answer according to the order of the four sentences. The Dharma of birth and death is the first of the four sentences, and conditions are also the first of the four sentences. Using the first to correspond to the first, so it is called the initial name.' (There are two meanings in the answer. First, answer according to the order of the four sentences. The Dharma of birth and death is the first of the four sentences, and conditions are also the first of the four sentences. Using the first to correspond to the first, so it is called the initial name.) 'Secondly, answer from the commonalities and differences of the Dharma characteristics.' (Secondly, answer from the commonalities and differences of the Dharma characteristics.)

因緣之法既是事相。初觀觀事對初為便。事相為通。通於四教所觀境故。若言下即是從別。初教亦有從別受名。后三通以因緣為境。無生無量及以無作即是從別。次約六即者。世有講者皆以初住為果佛者。亦由失於六即之意。講者尚爾況暗禪耶。初明六即所以。故先問云。為初心是為後心是。初即是理后即究竟。問今發心為約理具名為顯是。為約究竟方名顯是。答下約大論為答。大品須菩提問佛。為用初心得菩提。為用後心得菩提。論七十五釋云。須菩提何故作此問耶。答。須菩提聞上諸法不增不減心自生疑。若法不增減。云何得菩提。唯佛能爾何關菩薩。佛以深因緣答。謂不但初心不離初心。所以者何。若但初心。菩薩初心便應是佛。若無初心。云何得有第二二心。后以初為本初以後為期。佛以現喻喻此初后。譬如焦炷非初不離初非后不離后。燈喻菩薩道。炷喻無明。焰如初地相應智慧。乃至金剛三昧相應智慧焦無明惑。非初智不離初智。非后智不離后智。論通三教故約斷位。今專約圓故通凡聖。理性尚乃得名菩提及以止觀。況複名字乃至究竟。今明發心在名字位。此名依理期心果頭。果頭之理初后無殊。約事差分六位階降。名六名即不即不離。思之可知。是故菩提非初不離初非后不離后。經論約斷今文通理。理不

【現代漢語翻譯】現代漢語譯本因緣之法既然是事相（現象）。最初的觀行觀察事相，對於初學者來說比較方便。事相是通用的，因為它貫通了四教（藏、通、別、圓四教）所觀的境界。如果說『言下』（當下領悟），那就是從『別』（別教）的角度來說的。初教（藏教）也有從『別』受名的說法。后三教（通、別、圓）都以因緣為觀境，無生、無量以及無作，都是從『別』的角度來說的。接下來討論六即（理即、名字即、觀行即、相似即、分證即、究竟即佛）。世間有講法的人，都以初住（十住位的最初位置）為果佛（證得佛果），這也是因為不理解六即的含義。講法的人尚且如此，更何況是暗中修禪的人呢？首先說明六即的含義，所以先問：『是最初的發心，還是最後的發心？』最初就是理即（在理上與佛相同），最後就是究竟即（究竟成佛）。問：『現在發心，是從理上本自具足的角度來說的，名為顯現嗎？還是從究竟成佛的角度來說，名為顯現呢？』下面的回答是根據《大智度論》來的。《大品般若經》中，須菩提（釋迦牟尼佛的弟子）問佛：『是用最初的發心得到菩提（覺悟），還是用最後的心得到菩提？』《大智度論》第七十五品解釋說：『須菩提為什麼這樣問呢？』回答說：『須菩提聽聞上面所說的諸法不增不減，心中產生了疑惑。如果法不增不減，怎麼能得到菩提呢？這種境界只有佛才能做到，和菩薩有什麼關係呢？』佛用甚深的因緣來回答，說：『不僅僅是最初的發心，也不離開最初的發心。』為什麼這樣說呢？如果只是最初的發心，那麼菩薩的最初發心就應該是佛了。如果沒有最初的發心，又怎麼會有第二、第三個心呢？後來以最初的發心為根本，以最終的成就為目標。佛用現實的譬喻來比喻這最初和最終。譬如燃燒的燈芯，不是最初，也不離開最初；不是最終，也不離開最終。燈比喻菩薩道，燈芯比喻無明（迷惑），火焰如同初地（菩薩修行階位）相應的智慧，乃至金剛三昧（一種禪定）相應的智慧燒盡無明惑。不是最初的智慧，也不離開最初的智慧；不是最終的智慧，也不離開最終的智慧。《大智度論》貫通了三教（藏、通、別），所以是從斷惑證位的角度來說的。現在專門從圓教（圓教）的角度來說，所以貫通了凡夫和聖人。理性（本具的佛性）尚且可以稱為菩提以及止觀（止息妄念，觀察真理），更何況是名字即（僅僅知道佛法的名相），乃至究竟即呢？現在說明發心是在名字即位。這個『名』是依據理體，期望證得佛果。佛果之理，最初和最終沒有差別。從事相上區分，有六個階位。名為六即，不即不離，仔細思考就可以明白。所以菩提不是最初，也不離開最初；不是最終，也不離開最終。經論是從斷惑的角度來說，本文是從理體的角度來說。理體不...

【English Translation】 English version The Dharma of Dependent Origination is indeed phenomena (events and appearances). Initially, observing phenomena is convenient for beginners. Phenomena are universal because they encompass the realms observed by the Four Teachings (Tripitaka, Common, Distinct, and Perfect Teachings). If one speaks of 'immediate understanding,' it is from the perspective of the Distinct Teaching. The Tripitaka Teaching also has designations derived from the Distinct Teaching. The latter three teachings (Common, Distinct, and Perfect) all take Dependent Origination as their object of contemplation; Non-arising, Immeasurable, and Non-action are all from the perspective of the Distinct Teaching. Next, discussing the Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, and Ultimate Identity with Buddhahood). Some lecturers in the world consider the Initial Abiding (the first position of the Ten Abidings) as the Fruition Buddha (attaining Buddhahood), which is due to a misunderstanding of the meaning of the Six Identities. If lecturers are like this, what about those who practice Chan meditation in obscurity? First, explaining the meaning of the Six Identities, hence the initial question: 'Is it the initial mind or the final mind?' The initial is Identity in Principle (identical to the Buddha in principle), and the final is Ultimate Identity (ultimate Buddhahood). Question: 'Is the present arising of the mind, from the perspective of being inherently complete in principle, called manifestation? Or is it from the perspective of ultimate Buddhahood that it is called manifestation?' The answer below is based on the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom). In the Mahaprajnaparamita Sutra, Subhuti (a disciple of Shakyamuni Buddha) asked the Buddha: 'Is Bodhi (enlightenment) attained with the initial mind or with the final mind?' The seventy-fifth chapter of the Mahaprajnaparamita-sastra explains: 'Why does Subhuti ask this question?' The answer is: 'Subhuti heard the above-mentioned Dharmas of non-increase and non-decrease, and doubt arose in his mind. If the Dharma does not increase or decrease, how can Bodhi be attained? This state can only be achieved by the Buddha; what does it have to do with Bodhisattvas?' The Buddha answered with profound Dependent Origination, saying: 'Not only the initial arising of the mind, but also not apart from the initial arising of the mind.' Why is this so? If it were only the initial arising of the mind, then the initial arising of the mind of a Bodhisattva should be a Buddha. If there were no initial arising of the mind, how could there be a second or third mind? Later, the initial arising of the mind is taken as the foundation, and the ultimate achievement is taken as the goal. The Buddha uses a real-world analogy to illustrate this initial and final. For example, a burning wick is not the initial, nor is it apart from the initial; it is not the final, nor is it apart from the final. The lamp is analogous to the Bodhisattva path, the wick is analogous to ignorance, and the flame is like the wisdom corresponding to the initial ground (a stage in Bodhisattva practice), up to the wisdom corresponding to the Vajra Samadhi (a type of meditation) burning away the afflictions of ignorance. It is not the initial wisdom, nor is it apart from the initial wisdom; it is not the final wisdom, nor is it apart from the final wisdom. The Mahaprajnaparamita-sastra connects the Three Teachings (Tripitaka, Common, and Distinct), so it is from the perspective of cutting off delusions and realizing positions. Now, specifically from the perspective of the Perfect Teaching, it connects ordinary beings and sages. The principle of inherent Buddha-nature can even be called Bodhi and Samatha-vipassana (cessation of wandering thoughts and observation of truth), let alone Identity in Name (merely knowing the names of the Dharma), up to Ultimate Identity? Now, it is explained that the arising of the mind is in the Identity in Name position. This 'name' is based on the principle, hoping to realize the fruit of Buddhahood. The principle of the fruit of Buddhahood has no difference in the initial and final. Distinguishing from the perspective of phenomena, there are six stages. Called the Six Identities, neither identical nor separate, it can be understood by careful consideration. Therefore, Bodhi is not the initial, nor is it apart from the initial; it is not the final, nor is it apart from the final. The Sutras and Treatises are from the perspective of cutting off delusions, and this text is from the perspective of principle. The principle does not...

能發名為非理。發必依理名不離理。發心在因名為非后。期心後果名不離后。故此發心須知六即。初但名理是故非初。理即是故故不離初。后名居極是故非后。至後方極名不離后。此與斷位其義雖殊。不即不離其意雅合。若智信下釋意也。信初心具不謗言無。智極方滿不懼無分。則初后俱是。謂極在佛凡夫永無。名為后非。謂凡有理理即是佛。名為初非。離初后非須知六即。初心雖即但名為理。故離初非。極果雖遙即故有分。故離后非。此六即義起自一家。深符圓旨永無眾過。暗禪者多增上慢。文字者推功上人。並由不曉六而復即。謂理下列名。此六下釋名離過。即故凡亦必具。六故極唯在佛。是故始凡理具。而不疑無趣求無怯。終聖在佛而無上慢以生自大。凡者常也。亦非一也。庶品多故。聖者。風俗通云。聖者聲也。以其聞聲知情通天地暢萬物故也。易曰。聖人者。與天地合德與日月合明。與四時合序。與鬼神合其吉兇。今出世聖不聞其聲。知九界情通諦理。暢眾機與法界合德。與二智合明。與四機合節。與眾聖合其冥顯。理即下正釋六即。初釋理即。約如來藏理釋三諦者。一切眾生具如來藏。三諦無缺。如上圓教四諦四弘中說。無始理具未曾聞名。此理與佛無毫差也。次亦是下會異名。次即寂下以一止觀結。下

【現代漢語翻譯】能發名為非理。發起必依據真理，所以說名稱不離真理。發心在因地時，可以稱為『非后』，因為果位尚未顯現。期心在果地時，可以稱為『不離后』，因為已經證得最終的果位。因此，對於發心，必須瞭解六即的含義。最初只是名稱上的理，所以說『非初』。因為理即一切，所以說『不離初』。後來名稱到達極致，所以說『非后』。到達最終果位才算極致，所以說『不離后』。這與斷位的意義雖然不同，但不即不離的意境卻很相似。『若智信下釋意也』，這是解釋智慧和信心的含義。信心的最初階段就具備，不會誹謗說沒有。智慧到達極致才圓滿，不會害怕沒有自己的那份。那麼，最初和最終都是具備的。所謂『極在佛凡夫永無，名為后非』，是指極致的果位只有佛才能達到，凡夫永遠無法達到，所以說『非后』。所謂『凡有理理即是佛，名為初非』，是指凡夫具有佛性之理，理即是佛，所以說『非初』。要理解『離初后非』，必須瞭解六即的含義。初心雖然是即，但只是名稱上的理，所以說『離初非』。極致的果位雖然遙遠，但即故有分，所以說『離后非』。這六即的含義出自一家之言，但深刻符合圓融的宗旨，永遠不會有任何過失。那些暗禪的人，大多是增上慢。那些只注重文字的人，則把功勞歸於古人。這都是因為不瞭解六即的含義，即理和事。所謂『理下列名』，是指在理上建立名稱。所謂『此六下釋名離過』，是指解釋名稱，遠離過失。因為即故，凡夫也必定具備。因為六故，極致的果位唯有佛才能達到。因此，最初的凡夫在理上具備，而不會懷疑、無趣求、無怯懦。最終的聖人在佛，而不會產生自大和增上慢。『凡者常也，亦非一也，庶品多故』，凡是指常態，也不是單一的，因為眾生種類繁多。『聖者。風俗通云。聖者聲也。以其聞聲知情通天地暢萬物故也。易曰。聖人者。與天地合德與日月合明。與四時合序。與鬼神合其吉兇』，聖人，風俗通上說，聖人是聲音，因為他聽到聲音就能瞭解情況，通達天地，暢通萬物。易經上說，聖人與天地合德，與日月合明，與四時合序，與鬼神合其吉兇。現在出世的聖人，不聞其聲，就能瞭解九界眾生的情感，通達真諦之理，暢通各種機緣，與法界合德，與二智合明，與四機合節，與眾聖合其冥顯。『理即下正釋六即。初釋理即。約如來藏理釋三諦者。一切眾生具如來藏。三諦無缺。如上圓教四諦四弘中說。無始理具未曾聞名。此理與佛無毫差也。次亦是下會異名。次即寂下以一止觀結。下』，下面正式解釋六即。首先解釋理即。用如來藏的道理來解釋三諦，一切眾生都具備如來藏，三諦沒有缺失，就像上面圓教四諦四弘中所說的那樣。無始以來就具備這種理，但從未聽聞過它的名稱。這種理與佛沒有絲毫差別。『次亦是下會異名』，下面會合不同的名稱。『次即寂下以一止觀結』，下面用一止觀來總結。

【English Translation】 To initiate is named 'non-reason' (非理). Initiation must rely on reason, so the name is inseparable from reason. When the mind is initiated at the causal stage, it can be called 'non-later' (非后), because the fruition has not yet manifested. When the mind anticipates the fruition stage, it can be called 'inseparable from later' (不離后), because the ultimate fruition has already been attained. Therefore, to understand initiation, one must understand the meaning of the Six Identities (六即). Initially, it is only reason in name, so it is called 'non-initial' (非初). Because reason is identical to everything, it is called 'inseparable from initial' (不離初). Later, the name reaches its extreme, so it is called 'non-later' (非后). Only reaching the ultimate fruition is considered extreme, so it is called 'inseparable from later' (不離后). Although this is different from the meaning of severance, the state of being neither identical nor separate is very similar. 'If wisdom and faith are explained below', this explains the meaning of wisdom and faith. The initial stage of faith is already complete, and one will not slander that it is non-existent. Wisdom is only complete when it reaches its extreme, and one will not fear that there is no share for oneself. Then, both the initial and the final are complete. The so-called 'the extreme is in the Buddha, and ordinary people never have it, so it is called non-later' (極在佛凡夫永無，名為后非), means that the ultimate fruition can only be attained by the Buddha, and ordinary people can never reach it, so it is called 'non-later'. The so-called 'ordinary people have reason, and reason is identical to the Buddha, so it is called non-initial' (凡有理理即是佛，名為初非), means that ordinary people have the reason of Buddha-nature, and reason is identical to the Buddha, so it is called 'non-initial'. To understand 'separation from initial and non-later' (離初后非), one must understand the meaning of the Six Identities. Although the initial mind is identical, it is only reason in name, so it is called 'separation from initial' (離初非). Although the ultimate fruition is far away, it is identical, so there is a share, so it is called 'separation from non-later' (離后非). The meaning of these Six Identities comes from one school, but it deeply conforms to the perfect purpose and will never have any faults. Those who practice dark Chan (暗禪) mostly have increased arrogance. Those who only focus on words attribute the merit to the ancients. This is all because they do not understand the meaning of the Six Identities, that is, reason and phenomena. The so-called 'reason lists names' (理下列名) refers to establishing names based on reason. The so-called 'these six explain the names and avoid faults' (此六下釋名離過) refers to explaining the names and avoiding faults. Because it is identical, ordinary people must also possess it. Because of the six, the ultimate fruition can only be attained by the Buddha. Therefore, the initial ordinary person possesses it in reason, and will not doubt, be uninterested in seeking, or be timid. The final sage is in the Buddha, and will not generate arrogance and increased arrogance. 'Ordinary people are constant, and they are not one, because there are many kinds' (凡者常也，亦非一也，庶品多故). Ordinary refers to the normal state, and it is not singular, because there are many kinds of sentient beings. 'Sage. Feng Su Tong (風俗通) says. Sage is sound. Because he hears the sound and knows the situation, he understands heaven and earth and unblocks all things. The Book of Changes (易經) says. The sage is in harmony with the virtue of heaven and earth, in harmony with the brightness of the sun and moon, in harmony with the order of the four seasons, and in harmony with the good and bad luck of ghosts and gods'. Now the sage who appears in the world does not hear the sound, but can understand the emotions of sentient beings in the nine realms, understand the truth of reality, unblock various opportunities, be in harmony with the virtue of the Dharma realm, be in harmony with the brightness of the two wisdoms, be in harmony with the rhythm of the four opportunities, and be in harmony with the hidden and manifest of all the sages. 'Below, the Six Identities are explained correctly. First, the Identity in Principle (理即) is explained. Explaining the Three Truths (三諦) based on the principle of the Tathagatagarbha (如來藏). All sentient beings possess the Tathagatagarbha. The Three Truths are not lacking. As mentioned above in the Four Noble Truths (四諦) and Four Great Vows (四弘) of the Perfect Teaching (圓教). From the beginningless, the principle is complete, but the name has never been heard. This principle is no different from the Buddha. 'Next, different names will be combined below'. 'Next, silence will be concluded with one cessation and contemplation below'.

文大同。名字下釋名字即。以有理故。故有生死。生死用理。不知生死即是理故。名日用不知。如世人用日而不知光之恩。周易意(云云)。未聞名故不知理性具三諦也。故全不識凡中佛法。如牛羊下舉譬不知。四方曰方。四維曰隅。牛羊雖見而無了別。故知凡小不了諸法實相方隅。實中之實如方。實中之權如隅。此舉不知為顯于知。次或從下因聞故知。知上所說實相之理。若不聞名從何能了。世人蔑教尚理觀者誤哉誤哉。觀行下釋觀行即。初以勝斥劣故行勝聞。聞意在行非徒口說。故舉譬云如蟲蝕木。即大經第二客醫語王。汝今不應作如是說。如蟲蝕木偶得成字。此蟲不知是字非字。智人終不唱言是蟲解字。亦不驚怪。外道之徒得常樂名。終不能解常樂之義。今亦如是。聞不修行不曉文旨如彼蟲道。是故應令聞行具足。必須下重誡勸也。心觀明瞭勸解。必先於理起行。理慧相應勸行必先於理生解。則此心觀與理相應。所行是依理起觀。所言是依行而說。引華首者。此責說而不行。非謂不須于說。故重引論聞慧四句。大論九十三云。有慧無多聞亦不知實相。譬如大暗中有目無所見。多聞無智慧亦不知實相。譬如大明中有燈而無照無聞無智慧譬如人身牛。故大論云。如安息國邊地生人。雖生中國不可教化。根不具支不完

。不識義理著邪見等。皆名人身牛也。有聞有智慧是所說應受。名字是聞觀行是慧。故觀行即是第四句人也。若直聞真不了三諦此聞非即。若直暗證尚未及於有慧無聞。應非第四恐在第三。如眼得日者。此重舉譬譬第四句。此引金剛如人有目日光明照。日如多聞目如觀慧。聞慧具足見三諦理。名種種色。雖謂見色而非證得。雖非證得證必由茲。故引楞嚴以勸習觀。如楞嚴等者。經上捲雲。云何當學是三昧耶。佛言。譬如學射先射大準次射小準。次學射的次學射錢。次學射杖次學射毛。次射一毛次射毛百分之一。如是名為學射善成。于夜暗中所聞音聲。若人非人不用心力射之皆中。習三昧者亦復如是。先學愛樂。學愛樂已次學深心。學深心已次學大悲心。學大悲心已學四無量。學四無量已學五神通。學五神通已便能成就六波羅蜜。六波羅蜜已便能成就第三地觀。準者的外大小圓圍。的謂圍中兔形者是。經文始從愛樂終波羅蜜。成就三地。當知約漸漸中仍似通教位也。第三地觀即斷見初。名一分成。今借彼喻不用其法。是故圓人即觀頓理。如初射的中自親疏。射者無二。故彼經下文自明圓意。堅意又問現意天子。菩薩當修何法得是三昧。天子答。欲得三昧當行凡法。若見凡法不合不散。是名修行楞嚴三昧。又問。諸佛法中

【現代漢語翻譯】現代漢語譯本不明白義理而執著于邪見等等，都可以說是披著人皮的牛。聽聞佛法並具有智慧，才能接受所說的道理。『名字』指的是聽聞，『觀行』指的是智慧。因此，觀行就是第四種人（既有聞又有慧的人）。如果只是聽聞，卻不能真正理解空、假、中三諦，那麼這種聽聞就不是真正的聽聞。如果只是默默地證悟，還沒有達到有智慧而無聽聞的程度，那麼就可能不是第四種人，而是第三種人（只有慧而無聞的人）。就像眼睛得到陽光一樣，這裡再次用比喻來說明第四種人。引用《金剛經》中的例子，就像人有眼睛，又有陽光照耀，陽光就像多聞，眼睛就像觀慧。聽聞和智慧都具備，就能見到空、假、中三諦的道理，明白種種色相。雖然說是見到色相，但並非真正證得。雖然沒有真正證得，但證得必定由此而來。所以引用《楞嚴經》來勸勉大家學習觀行。就像《楞嚴經》等所說，經文上卷說：『應當如何學習這種三昧呢？』佛說：『譬如學習射箭，先射大的靶子，再射小的靶子，然後學習射箭靶上的圖案，再學習射錢幣，再學習射木杖，再學習射毛，再射一根毛，再射一根毛的百分之一。這樣才叫做射箭學得好。在夜晚黑暗中聽到的聲音，即使不是人，不用心力去射也能射中。』學習三昧也是這樣，先學習愛樂，學習愛樂之後再學習深心，學習深心之後再學習大悲心，學習大悲心之後學習四無量心，學習四無量心之後學習五神通，學習五神通之後就能成就六波羅蜜，成就六波羅蜜之後就能成就第三地觀（菩薩十地中的第三地）。靶子的外圍有大小圓圈，靶子中間的兔子形狀就是箭靶的中心。經文從愛樂開始到波羅蜜結束，成就三地。應當知道，在漸修的過程中仍然類似於通教的位次。第三地觀就是斷除見惑的開始，叫做『一分證』。現在借用那個比喻，但不用它的方法。所以圓教的人直接觀照頓悟的道理，就像初學者射箭，從親近到疏遠，射箭的人沒有兩個。所以那部經的下文自己說明了圓教的意義。堅意天子又問現意天子：『菩薩應當修習什麼法才能得到這種三昧？』天子回答：『想要得到三昧，應當修行凡夫的法。如果見到凡夫的法不合不散，這就叫做修行楞嚴三昧。』又問：『諸佛的法中……』

【English Translation】 English version Those who do not understand the meaning of the principles and cling to wrong views are all called 'human-bodied cattle'. Only by hearing the Dharma and possessing wisdom can one accept the teachings. 'Name' refers to hearing, and 'contemplation and practice' refers to wisdom. Therefore, contemplation and practice is the fourth type of person (one who has both hearing and wisdom). If one only hears but cannot truly understand the three truths of emptiness, provisional existence, and the middle way, then this hearing is not true hearing. If one only silently realizes without reaching the level of having wisdom without hearing, then one may not be the fourth type of person but the third type (one who only has wisdom without hearing). Just like the eyes receiving sunlight, this is another analogy to illustrate the fourth type of person. Quoting the example from the Diamond Sutra, it is like a person having eyes and sunlight shining on them. Sunlight is like extensive hearing, and eyes are like contemplative wisdom. When both hearing and wisdom are present, one can see the principles of the three truths of emptiness, provisional existence, and the middle way, and understand all kinds of phenomena. Although it is said to see phenomena, it is not truly attained. Although not truly attained, attainment must come from this. Therefore, the Surangama Sutra is quoted to encourage everyone to learn contemplation and practice. Just like what is said in the Surangama Sutra and others, the upper volume of the sutra says: 'How should one learn this samadhi?' The Buddha said: 'For example, when learning archery, first shoot at a large target, then shoot at a small target, then learn to shoot at the pattern on the target, then learn to shoot at coins, then learn to shoot at wooden sticks, then learn to shoot at hairs, then shoot at one hair, then shoot at one-hundredth of a hair. This is called learning archery well. The sound heard in the dark night, even if it is not a human, can be hit without using mental effort.' Learning samadhi is also like this. First learn love and joy, then learn deep mind, then learn great compassion, then learn the four immeasurables, then learn the five supernormal powers, then one can achieve the six paramitas, and after achieving the six paramitas, one can achieve the third ground of observation (the third of the ten grounds of Bodhisattvas). The outer circle of the target has large and small circles, and the rabbit shape in the middle of the target is the center of the target. The sutra begins with love and joy and ends with paramitas, achieving the third ground. It should be known that in the process of gradual cultivation, it is still similar to the position of the shared teaching. The third ground of observation is the beginning of cutting off the delusions of views, called 'one part attainment'. Now, that analogy is borrowed, but not its method. Therefore, the people of the perfect teaching directly contemplate the principle of sudden enlightenment, just like a beginner shooting arrows, from near to far, the archer is not two. Therefore, the following text of that sutra explains the meaning of the perfect teaching itself. Firm Intention Deva asked Present Intention Deva: 'What Dharma should a Bodhisattva cultivate to obtain this samadhi?' The Deva replied: 'If you want to obtain samadhi, you should practice the Dharma of ordinary people. If you see that the Dharma of ordinary people neither unites nor disperses, this is called practicing Surangama Samadhi.' He also asked: 'In the Dharma of all Buddhas...'

有合散耶。天子曰。凡法尚無合散。況佛法耶。云何修習。若見凡法佛法不二。是名修習。又問。是三昧至何處。答。至眾生心行。隨眾生心行不為行污。隨佛至處是三昧至處。此即圓頓三昧相也。若無六即。云何修習而使不濫。故借射的喻六即也。相似下釋相似即。既云逾觀逾明逾止逾寂如射鄰的。故不同於先學射準後方射的。一切世間下引法華者。但是隨順相似實相名不違背。但云思想皆是先佛經中所說。而不得云所說名經。若是分真八相作佛。即如凈名雖轉法輪名菩薩行。即初住去菩薩行也。分真即下釋分真即。入銅輪者。本業瓔珞上卷經意。以六因位。而譬六輪乃至六性六堅六忍六定六觀等。皆作瓔珞名者。以其此位莊嚴法身。言六輪者。謂鐵輪十信。銅輪十住。銀輪十行。金輪十向。琉璃輪十地。摩尼輪等覺。輪是碾惑摧伏等義。初破一品見三佛性。開三德藏顯一分理。乃至等覺漸深漸著。是圓家漸。如從下舉大經月喻品以喻位義。如法華玄四句分別。開前合後如三十三天。開后合前如十四般若等。前後俱合如開示悟入。前後俱開如四十二字。若人應以下。釋分證位外功用也。佛身度者。乃至九界具如普現色身三昧。三十三身十九說法。經文具足十界意也。八部即天鬼畜修羅。乃至應以地獄得度即地獄界。

【現代漢語翻譯】有合散嗎？天子說：『一切法都不存在合散，更何況是佛法呢？』（合散：聚合和離散）『那麼應該如何修習呢？』如果能了見凡法和佛法沒有分別，這就叫做修習。又問：『這種三昧會到達什麼地方呢？』回答：『到達眾生的心行之處。隨著眾生的心行，卻不被心行所污染。隨著佛所到達的地方，就是三昧所到達的地方。』這就是圓頓三昧的相貌。如果沒有六即（六即：理即、名字即、觀行即、相似即、分真即、究竟即），如何修習才能不至於錯亂呢？所以借用射箭的比喻來說明六即。『相似即』下面解釋『相似即』。既然說『越觀察越明白，越止息越寂靜，如同射箭瞄準鄰近的目標』，所以不同於先學習射準，然後才射箭靶。『一切世間』下面引用《法華經》的內容，只是隨順相似的實相，名稱上不相違背。只說思想都是先前佛經中所說的，而不能說所說的就是經。如果說是分真位（分真位：證悟部分真理的階位）的菩薩示現八相成佛（八相成佛：指佛陀一生中的八個重要階段），就像《維摩詰經》中所說，雖然轉法輪，但仍然是菩薩的行持，也就是初住位（初住位：菩薩修行階位）以上的菩薩的行持。『分真即』下面解釋『分真即』。進入銅輪位（銅輪位：十住位的別稱），是根據《本業瓔珞經》上卷的經義。用六因位（六因位：十信、十住、十行、十回向、十地、等覺）來比喻六輪（六輪：鐵輪、銅輪、銀輪、金輪、琉璃輪、摩尼輪），乃至六性、六堅、六忍、六定、六觀等。都稱為瓔珞，是因為這些階位莊嚴法身。所說的六輪，指的是鐵輪位（鐵輪位：十信位的別稱）、銅輪位（銅輪位：十住位的別稱）、銀輪位（銀輪位：十行位的別稱）、金輪位（金輪位：十回向位的別稱）、琉璃輪位（琉璃輪位：十地位的別稱）、摩尼輪位（摩尼輪位：等覺位的別稱）。輪是碾碎迷惑、摧伏煩惱等的意思。最初破除一品無明，見到三佛性（三佛性：法身、報身、應身），開啟三德藏（三德藏：法身德、般若德、解脫德），顯現一分真理。乃至等覺位漸漸深入，漸漸顯著，這是圓教的漸修。如同從下面引用《大般涅槃經》月喻品來比喻位次的意義。如同《法華玄義》用四句來分別，開前合後如同三十三天（三十三天：欲界第二天），開后合前如同十四般若（十四般若：十四種智慧），前後俱合如同開示悟入（開示悟入：佛陀教法的四個階段），前後俱開如同四十二字（四十二字：指悉曇文字）。『若人應以』以下，解釋分證位（分證位：逐漸證悟的階位）的外在功用。佛身來度化的，乃至九法界（九法界：地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）都具備，如同普現色身三昧（普現色身三昧：菩薩能隨眾生根性示現各種身形的三昧）。三十三種應化身，十九種說法，經文具足十法界（十法界：六凡界加上四聖界）的意義。八部（八部：天龍八部）即天、鬼、畜生、阿修羅等，乃至應以地獄身得度的，即地獄界的眾生。

【English Translation】『Is there aggregation and dispersion?』 The emperor said, 『All dharmas do not have aggregation and dispersion, how much more so the Buddha-dharma?』 (Aggregation and dispersion: coming together and falling apart) 『How should one cultivate?』 If one sees that mundane dharmas and Buddha-dharma are not two, this is called cultivation. Again asked, 『Where does this samadhi reach?』 Answered, 『It reaches the mind and conduct of sentient beings. Following the mind and conduct of sentient beings, yet not being defiled by conduct. Wherever the Buddha reaches, that is where the samadhi reaches.』 This is the appearance of the perfect and sudden samadhi. If there are no Six Identities (Six Identities: Identity in principle, Identity in name, Identity in practice, Identity in resemblance, Identity in partial realization, Identity in ultimate realization), how can one cultivate without confusion? Therefore, the analogy of shooting at a target is used to illustrate the Six Identities. The 『Identity in Resemblance』 below explains 『Identity in Resemblance』. Since it is said, 『The more one observes, the clearer it becomes; the more one ceases, the more tranquil it becomes, like shooting at a neighboring target,』 therefore it is different from first learning to shoot accurately and then shooting at the target. The 『All Worlds』 below quotes the content of the Lotus Sutra, merely according with the resemblance of the true aspect, without contradicting the name. It only says that the thoughts are all spoken in the previous Buddha-sutras, but it cannot be said that what is spoken is the sutra. If it is said that a Bodhisattva in the stage of Partial Realization (Partial Realization: the stage of realizing partial truth) manifests the Eight Aspects of Buddhahood (Eight Aspects of Buddhahood: the eight important stages in the life of the Buddha), it is like what is said in the Vimalakirti Sutra, although turning the Dharma wheel, it is still the practice of a Bodhisattva, which is the practice of a Bodhisattva from the Initial Abiding stage (Initial Abiding: the stage of Bodhisattva practice) onwards. The 『Identity in Partial Realization』 below explains 『Identity in Partial Realization』. Entering the Copper Wheel stage (Copper Wheel stage: another name for the Ten Abidings), is based on the meaning of the Original Karma Garland Sutra, upper volume. Using the Six Causal Positions (Six Causal Positions: Ten Faiths, Ten Abidings, Ten Practices, Ten Dedications, Ten Grounds, Equal Enlightenment) to compare the Six Wheels (Six Wheels: Iron Wheel, Copper Wheel, Silver Wheel, Gold Wheel, Crystal Wheel, Mani Wheel), and even the Six Natures, Six Firmnesses, Six Forbearances, Six Samadhis, Six Contemplations, etc. All are called Garlands because these stages adorn the Dharma body. The Six Wheels refer to the Iron Wheel stage (Iron Wheel stage: another name for the Ten Faiths), the Copper Wheel stage (Copper Wheel stage: another name for the Ten Abidings), the Silver Wheel stage (Silver Wheel stage: another name for the Ten Practices), the Gold Wheel stage (Gold Wheel stage: another name for the Ten Dedications), the Crystal Wheel stage (Crystal Wheel stage: another name for the Ten Grounds), and the Mani Wheel stage (Mani Wheel stage: another name for Equal Enlightenment). Wheel means to crush delusion and subdue afflictions. Initially breaking through one grade of ignorance, seeing the Three Buddha-natures (Three Buddha-natures: Dharma-body, Reward-body, Manifestation-body), opening the Three Virtue Treasures (Three Virtue Treasures: Dharma-body virtue, Prajna virtue, Liberation virtue), and manifesting a portion of truth. Even the stage of Equal Enlightenment gradually deepens and becomes more apparent, this is the gradual cultivation of the perfect teaching. It is like quoting the Moon Analogy chapter from the Mahaparinirvana Sutra below to illustrate the meaning of the stages. It is like the Profound Meaning of the Lotus Sutra using four phrases to distinguish, opening the former and combining the latter like the Thirty-three Heavens (Thirty-three Heavens: the second heaven of the desire realm), opening the latter and combining the former like the Fourteen Prajnas (Fourteen Prajnas: fourteen kinds of wisdom), combining both the former and the latter like opening, showing, awakening, and entering (opening, showing, awakening, and entering: the four stages of the Buddha's teachings), opening both the former and the latter like the Forty-two Syllables (Forty-two Syllables: referring to the Siddham script). 『If a person should』 below, explains the external function of the stage of Partial Realization (Partial Realization: the stage of gradual realization). Those who are saved by the Buddha-body, even the Nine Dharma Realms (Nine Dharma Realms: hell, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, bodhisattvas) are all included, like the Samadhi of Universally Manifesting the Body (Samadhi of Universally Manifesting the Body: the samadhi in which a Bodhisattva can manifest various forms according to the nature of sentient beings). Thirty-three kinds of transformation bodies, nineteen kinds of teachings, the sutra text fully contains the meaning of the Ten Dharma Realms (Ten Dharma Realms: the six ordinary realms plus the four saintly realms). The Eight Divisions (Eight Divisions: the eight classes of gods and demigods) are gods, ghosts, animals, asuras, etc., and even those who should be saved by the body of hell, that is, the sentient beings of the hell realm.

四眾即人及菩薩二乘。妙音加佛十界具足。言普門者。如法華疏十義釋普。究竟下釋究竟即。智光圓滿猶是用大經月愛中意。菩提屬智德。涅槃屬斷德。故云大涅槃斷。智斷二德更非異時。菩提名道宜立智名。涅槃寂滅宜立斷名。智德滿處復具斷德。故云果及果果。究竟而論。三菩提滿即三德滿。果及果果仍成教道。過荼無道者。道本能通至於所通。所通既極能通亦休。廣如卷初。又道是因義。以果滿故。故無因也。四十二字究竟極故。又一一即中。皆云菩提。亦名止觀。即異名也。一一即中。最後皆以一止觀結。故知在理名字及果俱名止觀。總以下總為六即而舉譬也。此是大經貧女譬意具足六意。家有寶藏理即也。知識示之名字即也。耘除眾穢觀行即也。漸漸得近相似即也。近已藏開分真即也。盡取用之究竟即也。故第八云。我者即是如來藏義。一切眾生悉有佛性即我義也。從無始來煩惱所覆不能得見。譬如貧女舍內多有真金之藏。家人大小都無知者。時有異人善知方便。語貧女言。我今雇汝。汝可為我耘除眾穢。女人答言。我今不能。若示我子真金藏者。然後乃當速為汝作。是人答言。我知方便能示汝子。女人復言。我家大小尚自不知。況汝能知。是人復言。我今審知。女人答言。我亦欲見並可示我。是人即于其

【現代漢語翻譯】現代漢語譯本四眾（指人、菩薩、聲聞、緣覺四類修行者）即指人及菩薩二乘。『妙音加佛十界具足』，意為妙音菩薩加持佛，十法界眾生都具備佛性。所說的『普門』，如《法華經疏》用十種意義來解釋『普』。『究竟下釋究竟即』，指的是究竟即佛。智慧光明圓滿，猶如運用《大般涅槃經》中月愛三昧的比喻。菩提屬於智德，涅槃屬於斷德，所以說『大涅槃斷』，智慧和斷德並非不同時存在。菩提名為道，適宜立為智名；涅槃寂滅，適宜立為斷名。智德圓滿之處，也具備斷德，所以說『果及果果』。究竟來說，三菩提圓滿即是三德圓滿。『果及果果』仍然成就教道。『過荼無道者』，道本來能夠通達，到達所通達的極致，能通達的也停止了，詳細內容如卷首所說。另外，道是因的意義，因為果已經圓滿，所以沒有因。四十二字究竟到了極點。另外，每一個『即』中，都說『菩提』，也叫『止觀』，這是不同的名稱。每一個『即』中，最後都以『一止觀』結尾，所以知道在理上，名字和果都叫做止觀。總而言之，以下內容總括為六即，並舉出譬喻。這是《大涅槃經》中貧女譬喻的意義，具備六即的含義。家有寶藏，這是理即；知識告訴她，這是名字即；清除污穢，這是觀行即；漸漸靠近，這是相似即；靠近后打開寶藏，這是分真即；完全取用，這是究竟即。所以第八卷說：『我』就是如來藏的意義，一切眾生都有佛性，就是『我』的意義。從無始以來，被煩惱覆蓋，不能得見，譬如貧女家中有很多真金寶藏，家人大小都不知道。當時有異人善於方便，告訴貧女說：『我現在僱傭你，你可以為我清除污穢。』女人回答說：『我現在不能，如果給我看真金寶藏，然後我才快速為你做。』這人回答說：『我知道方便，能給你看。』女人又說：『我家大小尚且不知道，何況你能知道？』這人又說：『我現在確實知道。』女人回答說：『我也想看，可以給我看。』這人就在她的...

【English Translation】 English version The four assemblies (referring to the four types of practitioners: monks, nuns, laymen, and laywomen), namely humans and the two vehicles of Bodhisattvas and Arhats. 'Wonderful Sound plus Buddha, the ten realms are complete,' meaning that with the blessing of Wonderful Sound Bodhisattva, all beings in the ten realms possess Buddha-nature. The term 'Universal Gate' (普門 Pǔmén), as explained in the commentary on the Lotus Sutra, uses ten meanings to interpret 'universal'. 'The ultimate explains the ultimate thusness' refers to the ultimate thusness of the Buddha. The perfection of wisdom and light is like using the analogy of the Moon Love Samadhi in the Great Nirvana Sutra. Bodhi belongs to the virtue of wisdom, and Nirvana belongs to the virtue of cessation, hence the saying 'Great Nirvana cessation'. Wisdom and cessation are not separate in time. Bodhi is named the path, suitable to be established as the name of wisdom; Nirvana is tranquility and cessation, suitable to be established as the name of cessation. Where the virtue of wisdom is complete, the virtue of cessation is also present, hence the saying 'fruit and the fruit of fruit'. Ultimately speaking, the completion of the three Bodhis is the completion of the three virtues. 'Fruit and the fruit of fruit' still accomplish the teaching path. 'Those who pass through the tea without a path', the path is originally able to penetrate, reaching the ultimate of what is penetrated, and the ability to penetrate also ceases, as detailed in the beginning of the volume. Furthermore, the path is the meaning of cause, because the fruit is already complete, so there is no cause. The forty-two letters are ultimately at the extreme. In addition, in each 'thusness', it is said 'Bodhi', also called 'cessation-contemplation' (止觀 Zhǐguān), which is a different name. In each 'thusness', the last one ends with 'one cessation-contemplation', so it is known that in principle, the name and the fruit are both called cessation-contemplation. In summary, the following content is summarized as the six thusnesses, and an analogy is given. This is the meaning of the parable of the poor woman in the Great Nirvana Sutra, which has the meaning of the six thusnesses. Having a treasure at home is the thusness in principle; knowledge tells her, this is the thusness in name; clearing away filth is the thusness in practice; gradually approaching is the thusness in similarity; opening the treasure after approaching is the thusness in partial realization; completely taking and using it is the thusness in ultimate realization. Therefore, the eighth volume says: 'I' is the meaning of the Tathagatagarbha, all beings have Buddha-nature, which is the meaning of 'I'. From beginningless time, covered by afflictions, unable to see, like a poor woman's house has many treasures of real gold, and the family members do not know. At that time, a different person who is good at skillful means, told the poor woman: 'I am now hiring you, you can clear away the filth for me.' The woman replied: 'I cannot now, if you show me the real gold treasure, then I will quickly do it for you.' This person replied: 'I know the skillful means, I can show you.' The woman also said: 'My family members do not know, let alone you know?' This person also said: 'I know for sure now.' The woman replied: 'I also want to see, you can show me.' This person is in her...

家掘出金藏。女人見已心大歡喜。起奇特想。令家盡括此喻始終。不過六即則妙盡喻旨。釋簽第五引疏委釋(云云)。問下料簡也。有三重問答。初問者。六即既得名六菩提。當知菩提亦涉始終。理通凡下置而不論。余之五即名五菩提與論何別。故論五十八云。一者發心菩提。于無量生死中為阿耨菩提故。二者伏心菩提。于諸煩惱調伏其心。令行諸波羅蜜故。三者明心菩提。觀三世法總相別相諸法實相諸波羅蜜故。四者出到菩提。于般若中不著般若。能滅諸惑見十方佛。出於三界到薩婆若故。五者無上菩提。謂坐道場得菩提故。答意者。先且判異故云不同。次會之去義雖本別今會使同。何者。論不云即是故成別。以五對五義稍似同。發心無行與名字同。伏心未斷與觀行同。明心除暗與相似同。出到薩云與分真同。無上無過與究竟同。細尋論文以對五即。從容對當理致宛齊。又用下既以五名對於五即。故可五名以對圓位。言圓位者圓斷位也。住對發心乃至十地等覺以對出到。妙覺對無上。次問者。問向次釋對圓位義。諸教皆悉伏前斷後。何故此文十住斷後而行對伏。答中雲真道伏者。初住已上皆是真斷。何妨住去斷前伏后。如是乃至等覺猶伏。普賢之名良由於此。例如下舉小乘例斷前伏后。次第別對此豎會也。又從下橫

【現代漢語翻譯】現代漢語譯本有人在家中挖掘出金礦。妻子看到后，內心非常歡喜，產生了奇異的想法。要讓全家都徹底明白這個比喻的始終。如果不能完全理解六即的含義，就不能完全理解這個比喻的旨意。《釋簽》第五卷引用疏文詳細解釋（此處省略）。下面的問答是用來簡要分析的，有三重問答。第一個問題是：既然六即都稱為六菩提，那麼可以知道菩提也涉及始終。從道理上來說，它貫通凡夫的地位，所以暫且不討論。其餘的五即稱為五菩提，這與《瑜伽師地論》中的五種菩提有什麼區別？《瑜伽師地論》第五十八卷說：『一者發心菩提（為發起菩提心），于無量生死中爲了證得阿耨多羅三藐三菩提（無上正等正覺）的緣故。二者伏心菩提（調伏內心的菩提），于諸煩惱中調伏其心，令其修行諸波羅蜜（到達彼岸的方法）的緣故。三者明心菩提（明白內心的菩提），觀察三世諸法的總相、別相以及諸法實相和諸波羅蜜的緣故。四者出到菩提（超出併到達的菩提），于般若（智慧）中不執著于般若，能夠滅除諸惑，見到十方諸佛，超出三界而到達薩婆若（一切智）的緣故。五者無上菩提（無上的菩提），指的是坐在菩提道場證得菩提的緣故。』回答的意思是：首先要區分不同，所以說『不同』。其次，會通它們，雖然原本意義不同，但現在會通使它們相同。為什麼呢？因為《瑜伽師地論》沒有說『即是』，所以才成為不同。用五種菩提對應五即菩提，意義上稍微有些相似。發心菩提沒有實際行動，與名字即相似；伏心菩提沒有斷除煩惱，與觀行即相似；明心菩提能夠破除愚昧，與相似即相似；出到菩提到達薩婆若，與分真即相似；無上菩提沒有超過的，與究竟即相似。仔細研究論文，用五種菩提對應五即菩提，從容對應，道理完全一致。又，既然下面用五種菩提的名稱來對應五即，那麼也可以用五種菩提的名稱來對應圓教的果位。這裡說的圓位，指的是圓教斷惑的果位。住位對應發心菩提，乃至十地、等覺對應出到菩提，妙覺對應無上菩提。第二個問題是：前面已經解釋了對應圓位的意義。其他的教義都是先伏惑后斷惑，為什麼這篇文章中十住位是斷惑在先，而行位對應伏惑在後？回答中說，『真道伏』，初住位以上都是真斷，為什麼妨礙住位以後斷惑在前，伏惑在後呢？像這樣，乃至等覺位仍然有伏惑。普賢菩薩的名號，正是因為這個原因。例如下面舉小乘的例子，說明斷惑在前，伏惑在後。次第不同，這是從豎的方面來會通。又從橫的方面來說。

【English Translation】 English version Someone dug up a gold mine in their home. The wife, upon seeing it, was overjoyed and had extraordinary thoughts. She wanted the whole family to thoroughly understand the beginning and end of this metaphor. If one cannot fully understand the meaning of the Six Identities (六即), one cannot fully understand the intent of this metaphor. The fifth volume of 'Shi Qian' (釋簽) quotes the commentary to explain in detail (omitted here). The following questions and answers are for brief analysis, with three layers of questions and answers. The first question is: Since the Six Identities are all called the Six Bodhis (六菩提), then it can be known that Bodhi also involves beginning and end. In terms of principle, it penetrates the position of ordinary people, so let's not discuss it for now. What is the difference between the remaining Five Identities, called the Five Bodhis, and the five types of Bodhi in the 'Yogacarabhumi-sastra' (瑜伽師地論)? Volume 58 of the 'Yogacarabhumi-sastra' says: 'First is the Bodhi of Aspiring Mind (發心菩提), for the sake of attaining Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) in immeasurable births and deaths. Second is the Bodhi of Subduing Mind (伏心菩提), subduing the mind in all afflictions, causing it to practice the Paramitas (波羅蜜, methods of reaching the other shore). Third is the Bodhi of Illuminating Mind (明心菩提), observing the general and specific characteristics of all dharmas in the three times, as well as the real nature of all dharmas and the Paramitas. Fourth is the Bodhi of Exiting and Arriving (出到菩提), not being attached to Prajna (般若, wisdom) in Prajna, being able to eliminate all delusions, seeing the Buddhas of the ten directions, exiting the three realms and arriving at Sarvajna (薩婆若, all-knowing). Fifth is the Supreme Bodhi (無上菩提), referring to attaining Bodhi while sitting in the Bodhi-mandala.' The meaning of the answer is: First, it is necessary to distinguish the differences, so it says 'different'. Secondly, to reconcile them, although the original meanings are different, they are now reconciled to be the same. Why? Because the 'Yogacarabhumi-sastra' does not say 'is', so it becomes different. Using the five Bodhis to correspond to the Five Identities, the meanings are slightly similar. The Bodhi of Aspiring Mind has no actual action, similar to the Identity in Name (名字即); the Bodhi of Subduing Mind has not eliminated afflictions, similar to the Identity in Practice (觀行即); the Bodhi of Illuminating Mind can break through ignorance, similar to the Identity in Resemblance (相似即); the Bodhi of Exiting and Arriving arrives at Sarvajna, similar to the Identity in Partial Realization (分真即); the Supreme Bodhi has nothing surpassing it, similar to the Identity in Ultimate Realization (究竟即). Carefully study the text, using the five Bodhis to correspond to the Five Identities, corresponding calmly, the principles are completely consistent. Furthermore, since the following uses the names of the five Bodhis to correspond to the Five Identities, then the names of the five Bodhis can also be used to correspond to the positions of the Perfect Teaching (圓教). The positions of the Perfect Teaching mentioned here refer to the positions of the Perfect Teaching where delusions are severed. The Stage of Faith (住位) corresponds to the Bodhi of Aspiring Mind, and so on, the Ten Grounds (十地) and Near-Perfect Enlightenment (等覺) correspond to the Bodhi of Exiting and Arriving, and Wonderful Enlightenment (妙覺) corresponds to the Supreme Bodhi. The second question is: The meaning of corresponding to the positions of the Perfect Teaching has been explained earlier. Other teachings all subdue afflictions first and then sever them, why does this text have the Ten Stages of Faith severing afflictions first, while the Stage of Practice corresponds to subduing afflictions later? The answer says, 'True Path Subdues', the stages above the Initial Stage of Faith are all true severances, why does it hinder the severing of afflictions before and the subduing of afflictions after the Stage of Faith? Like this, even the Stage of Near-Perfect Enlightenment still has subduing. The name of Samantabhadra (普賢) is precisely because of this reason. For example, the following cites the example of the Hinayana (小乘) to illustrate that severing afflictions comes before subduing afflictions. The order is different, this is reconciling from the vertical aspect. Also, from the horizontal aspect.

會也。位位具五故名為橫。故地義去次引地論。一一地中具諸功德。與諸位中具五義同。次問者。六既約位亦應兼別。何意獨用圓位釋耶。答意者。前之三教諸法非即。通雖名即但是界內。是故即名唯在圓教。如諸經論生死即是涅槃之流。若無六位寧免上慢。若不明即將何以辨圓異前三。故云不爾。當其教下從容義釋非文正意。目前三教。教教各立六即之名何容不得。胡猶何也。言淺近者。一者六義非即。二者前教未深。如三藏中以真諦為理即。詮真為名字。外凡為觀行內凡為相似。見道為分真羅漢為究竟。三藏菩薩至道樹下猶居似位。三十四心分真究竟。通別兩教比說可知。然上來下結束顯示。前簡非中。九縛約苦諦為沈。一脫約苦諦為升。雖有升沈俱非顯是。是故並簡。次約四諦智者。四四諦中皆以發心通望二乘。並是曲等。次約四弘者。前約四諦于境起解。既有優劣。簡劣從勝以顯於是。今約四弘從解起愿。知須行填。復亦隨境差降不同。故約四弘行愿簡也。縱有行愿前三非妙。是故復以六即簡之。故云展轉深細方乃顯是。故知明月神珠等者。譬于結束顯示文也。大論九十九云。明月摩尼。此珠非常故曰神珠。今言九重者陽數之極。是故舉之以喻最深。亦不須以此文配九。驪龍者黑色無角雌龍也。又驪黑色馬也

。今以黑色名龍故曰驪龍。頷者頭下骨也。曰頷車骨。論云。此珠在此龍腦中。有福德者方乃得之。如地獄器于有罪者方乃得之。此珠能出四事。乃至火燒不然等。故知龍在極淵珠在龍頷。其龍又毒。豈唯薄德之所致耶。如此顯是初單約苦諦。次約四四諦。次約四四弘。后約六即。從廣之狹從粗至細。方乃顯于圓妙之是。九但顯深不勞別對。夫立譬者何必盡取。如其對者數則不便。況將淵龍並須合喻。法則煩重於義非急。況復六即不異四諦。又四弘中第四無作。若開權竟前三俱實。故四弘文末簡云。今顯是何故並言是。開權顯實則四俱是。將何簡之故不可也。一往通取簡非為一。二四為八合為九重。六即以為所顯菩提。用珠為譬有何不可。但四諦四弘及以六即並是能顯。發菩提心並是所顯。一一皆顯菩提心故。莫非神珠故亦不便。言有志有德方乃得者。如大論十四云。能施太子欲求此珠以濟眾生。先生龍宮而為太子。父母愛重即以自身飴金翅鳥。生閻浮提為王太子。名為能施。生已即能索物佈施藏空不足。聞說龍珠欲入海求。父母言。唯汝一子藏物恣施(云云)。剋日與五百賈客從海道行。有一盲人曾七反入海等(云云)。至七寶山諸人慾取。菩薩言。不取。諸人得已將還。菩薩獨去。七日行水至臍。七日行水至腰。

【現代漢語翻譯】現代漢語譯本：現在因為用黑色來稱呼龍，所以叫做驪龍（黑色的龍）。頷，指的是頭下面的骨頭，叫做頷車骨。論中說，這顆寶珠在這條龍的腦中，有福德的人才能得到它，就像地獄的刑具只有有罪的人才能得到一樣。這顆寶珠能產生四種奇妙的事情，甚至用火燒都不能燒燬。因此可知龍在極深的水淵，寶珠在龍的下巴下面。這條龍又非常毒，難道是僅僅薄德之人所能得到的嗎？如此明顯地，首先是單獨地概括苦諦（佛教四聖諦之一，指世間充滿痛苦），其次是概括四諦，再次是概括四弘誓願（佛教徒發願普度眾生的四種誓願），最後是概括六即（天臺宗的修行階位）。從廣到狹，從粗到細，才能顯現圓滿微妙的道理。九（指九重）只是顯示深奧，不需要另外對應。設立譬喻不必完全對應，如果完全對應，數量上就不方便。況且將深淵的龍全部用來比喻，法則就顯得繁瑣沉重，對於義理來說並非急需。況且六即與四諦沒有區別，而且四弘誓願中的第四個是無作（無為）。如果開權顯實，那麼前面的三個都是真實的。所以四弘誓願的文末簡化地說：『現在顯示的是什麼？』為什麼還要一起說是？開權顯實，那麼四個都是真實的，將要簡化什麼呢？所以不可以這樣做。籠統地全部取用，簡化並非唯一。二四得八，合起來就是九重。用六即來作為所要顯現的菩提（覺悟）。用寶珠來做比喻有什麼不可以呢？只是四諦、四弘誓願以及六即都是能顯，發菩提心都是所顯。每一個都是爲了顯示菩提心，沒有哪個不是神珠，所以也不方便說。說到有志向有德行的人才能得到，就像《大智度論》第十四卷所說：『能施太子想要得到這顆寶珠來救濟眾生，先投生到龍宮成為太子。父母非常愛重他，他就用自己的身體喂金翅鳥。後來投生到閻浮提（我們所居住的這個世界）成為國王的太子，名字叫做能施。出生后就能索取財物佈施，即使是倉庫空了也不滿足。聽說有龍珠，就想要入海去求。父母說：『只有你這一個兒子，倉庫里的東西任你施捨（云云）。』於是選定日子，與五百個商人一起從海道出發。有一個盲人曾經七次入海等等（云云）。到達七寶山，眾人都想要拿取寶物，菩薩說：『不要拿。』眾人得到寶物后就返回了，菩薩獨自離去。走了七天，水到了他的肚臍，又走了七天，水到了他的腰部。

【English Translation】 English version: Now, because the dragon is referred to as black, it is called Li Long (black dragon). 'Han' refers to the bone below the head, called the 'han che gu' (mandibular bone). The treatise says, 'This pearl is in the brain of this dragon, and only those with merit and virtue can obtain it, just as the instruments of hell are only obtained by those who are guilty.' This pearl can produce four wonderful things, even fire cannot burn it. Therefore, it is known that the dragon is in the deepest abyss, and the pearl is under the dragon's chin. This dragon is also very poisonous; could it be obtained by someone with only meager virtue? Thus, it is clearly, first, a single summary of the Dukkha Satya (the truth of suffering, one of the Four Noble Truths in Buddhism, referring to the world being full of suffering), second, a summary of the Four Truths, third, a summary of the Four Great Vows (the four vows of Buddhists to save all beings), and finally, a summary of the Six Identities (the stages of practice in the Tiantai school). From broad to narrow, from coarse to fine, the perfect and wonderful principle can be revealed. The nine (referring to the nine levels) only show depth and do not need to be matched separately. Establishing a metaphor does not necessarily require complete correspondence; if it does, the number becomes inconvenient. Moreover, using the abyss dragon entirely for metaphor would make the rules cumbersome and heavy, which is not urgent for the meaning. Furthermore, the Six Identities are no different from the Four Truths, and the fourth of the Four Great Vows is Non-Action (non-doing). If the provisional is opened to reveal the real, then the first three are all real. Therefore, the end of the Four Great Vows simplifies and says: 'What is being revealed now?' Why say 'is' together? Opening the provisional to reveal the real means that all four are real; what is to be simplified? Therefore, it cannot be done. Taking everything generally, simplification is not unique. Two fours make eight, combined they are nine levels. Use the Six Identities as the Bodhi (enlightenment) to be revealed. What is wrong with using the pearl as a metaphor? Only the Four Truths, Four Great Vows, and Six Identities are the means of revealing, and generating Bodhicitta (the mind of enlightenment) is what is to be revealed. Each one is for revealing Bodhicitta, and none is not a divine pearl, so it is also inconvenient to say. Speaking of those with aspiration and virtue being able to obtain it, as the fourteenth volume of the Mahaprajnaparamita Shastra says: 'Prince Able-to-Give wanted to obtain this pearl to save all beings, so he was first born in the dragon palace as a prince. His parents loved him very much, and he fed his own body to the Garuda bird. Later, he was born in Jambudvipa (the world we live in) as the prince of a king, named Able-to-Give. After birth, he could ask for things to give away, and even if the treasury was empty, he was not satisfied. Hearing about the dragon pearl, he wanted to enter the sea to seek it. His parents said, 'You are our only son, and you can give away whatever is in the treasury (etc.).' So, he chose a day and set off with five hundred merchants by sea. There was a blind man who had entered the sea seven times, etc. (etc.). Arriving at the Seven Treasure Mountain, everyone wanted to take treasures, but the Bodhisattva said, 'Do not take them.' After the people obtained the treasures, they returned, and the Bodhisattva left alone. After walking for seven days, the water reached his navel, and after walking for another seven days, the water reached his waist.'

七日行水至膝七日行泥。七日行華七日行毒蛇頭。過此至七寶城有七重塹。塹有毒蛇見菩薩云。此非凡人必是菩薩大福德人。聽前入門。此龍失子未久猶故啼哭。見菩薩來婦有通智。知是己子兩乳流汁。令菩薩飲云汝是我子。菩薩亦知是己父母。問。汝生何處。答。生閻浮提為王太子。愍念眾生求如意珠。母言。汝父頭上唯有此珠以為首飾。難可得也。諸藏任取。菩薩不用即往見父。父念子故云須任取去。此珠難得。閻浮提人以薄福故。不應見之。太子曰。先以珠施次以法導。父言。汝若去世當還我珠。答曰。如教。菩薩得珠騰空而還。著長表上立誓雨寶。故知少福而不能致。若不窮於生死之淵煩惱毒龍。何由可得究竟菩提。故以苦諦升沈曲折行愿六即等簡。方顯圓是。競執等者重舉況喻。大經第二斥三修中雲。汝等當知。先所修習無常苦等非是真實。譬如春時有諸人等在大池浴。乘船遊戲失琉璃寶沒深水。是時諸人悉共入水。競執瓦礫草木。各各自謂得琉璃珠歡喜持出乃知非真。是時寶珠猶在水中。以珠力故水皆澄清。於是大眾乃見寶珠故在水中。猶如仰觀虛空月形。是時諸人以方便力安徐入水。即便得珠。故不應修無常苦等以為真實。章安云。春適悅時以譬欲境。諸人譬放逸之徒。大池譬生死。浴譬恚慢。乘船譬

【現代漢語翻譯】現代漢語譯本七日行走在水中，水深及膝；七日行走在泥濘中；七日行走在鮮花叢中；七日行走在毒蛇的頭部之上。經過這些，到達七寶城，那裡有七重護城河。護城河裡有毒蛇，它們見到菩薩說：『此人不是凡人，必定是具有大福德的菩薩。』允許他進入。這條龍不久前失去了孩子，還在啼哭。見到菩薩到來，龍的妻子具有神通智慧，知道這是自己的孩子，兩乳流出乳汁，讓菩薩飲用，說：『你就是我的孩子。』菩薩也知道這是自己的父母。菩薩問：『你們生在何處？』回答說：『生在閻浮提（Jambudvipa，指我們所居住的這個世界）做國王的太子，爲了憐憫眾生而尋求如意珠（Cintamani，能滿足一切願望的寶珠）。』母親說：『你父親頭上只有這顆珠子作為裝飾，難以得到啊。其他的寶藏你可以隨意拿取。』菩薩沒有要，就去見父親。父親因為思念兒子，說：『你需要就拿去吧。這顆珠子難以得到，閻浮提的人因為福報淺薄，不應該見到它。』太子說：『先用珠子佈施，然後用佛法引導。』父親說：『你如果去世，應當歸還我珠子。』回答說：『遵從您的教誨。』菩薩得到珠子，騰空而回，在長幡上立誓降下寶物。所以知道福報淺薄是不能得到的。如果不窮盡生死之深淵和煩惱毒龍，怎麼能夠得到究竟的菩提（Bodhi，覺悟）呢？所以用苦諦（Dukkha Satya，佛教四聖諦之一，指世間充滿痛苦）的升沉曲折和行愿六即等來區分，才能顯現圓滿的真實。那些執著于相等的人，再次舉出比喻。《大般涅槃經》第二卷斥責三種修行中說：『你們應當知道，先前所修習的無常、苦等不是真實的。譬如春天的時候，有很多人在大池塘里洗澡，乘船遊戲，遺失了琉璃寶珠，沉入深水。這時，所有的人都一起入水，爭相抓取瓦礫草木，各自認為得到了琉璃珠，歡喜地拿出來，才知道不是真的。這時，寶珠仍然在水中，因為寶珠的力量，水都變得清澈。於是大眾才看見寶珠仍然在水中，就像仰望虛空中的月亮。這時，這些人用方便之力，慢慢地進入水中，就得到了寶珠。』所以不應該修習無常、苦等作為真實。章安（Zhang'an，隋代天臺宗僧人）說：『春天適宜喜悅的時候，用來比喻慾望的境界。諸人比喻放逸的人。大池塘比喻生死。洗澡比喻嗔恚和傲慢。乘船比喻……』

【English Translation】 English version For seven days, he walked in water up to his knees; for seven days, he walked in mud; for seven days, he walked among flowers; for seven days, he walked on the heads of poisonous snakes. After this, he arrived at the City of Seven Treasures, which had seven layers of moats. In the moats were poisonous snakes, which, upon seeing the Bodhisattva, said, 'This is no ordinary person; he must be a Bodhisattva with great merit.' They allowed him to enter. This dragon had recently lost her child and was still weeping. Upon seeing the Bodhisattva arrive, the dragon's wife, possessing supernatural wisdom, knew that this was her child. Milk flowed from her breasts, and she offered it to the Bodhisattva, saying, 'You are my child.' The Bodhisattva also knew that these were his parents. He asked, 'Where were you born?' They replied, 'Born in Jambudvipa (Jambudvipa, referring to the world we live in) as the crown prince, seeking the Cintamani (Cintamani, a wish-fulfilling jewel) out of compassion for sentient beings.' The mother said, 'Your father has only this jewel on his head as an ornament; it is difficult to obtain. You may take any other treasures as you wish.' The Bodhisattva did not take any and went to see his father. The father, thinking of his son, said, 'Take it if you need it. This jewel is difficult to obtain, and the people of Jambudvipa, due to their shallow merit, should not see it.' The prince said, 'First, I will use the jewel for almsgiving, and then I will guide them with the Dharma.' The father said, 'If you pass away, you should return the jewel to me.' He replied, 'As you instruct.' The Bodhisattva obtained the jewel, ascended into the sky, and vowed on a long banner to rain down treasures. Therefore, it is known that one cannot achieve this with little merit. If one does not exhaust the depths of the ocean of birth and death and the poisonous dragons of afflictions, how can one attain ultimate Bodhi (Bodhi, enlightenment)? Therefore, the rising and falling, twists and turns of the Dukkha Satya (Dukkha Satya, the Truth of Suffering, one of the Four Noble Truths in Buddhism) and the Six Identities of Practice and Vows are used to distinguish, in order to reveal the perfect truth. Those who cling to equality repeatedly offer analogies. The second chapter of the Mahaparinirvana Sutra rebukes the three types of cultivation, saying, 'You should know that the impermanence, suffering, and so on that you previously cultivated are not real. For example, in the spring, many people are bathing in a large pond, playing on boats, and lose a crystal jewel, which sinks into the deep water. At this time, all the people enter the water together, vying to grab tiles, gravel, and grass, each thinking they have obtained the crystal jewel, and joyfully bring it out, only to realize it is not real. At this time, the jewel is still in the water, and because of the jewel's power, the water becomes clear. Then the masses see the jewel still in the water, like looking up at the shape of the moon in the sky.' At this time, these people use skillful means to slowly enter the water and obtain the jewel. Therefore, one should not cultivate impermanence, suffering, and so on as real. Zhang'an (Zhang'an, a Tiantai Buddhist monk in Sui Dynasty) said, 'The time when spring is suitable for joy is used to compare the realm of desire. The people are compared to those who are lax. The large pond is compared to birth and death. Bathing is compared to anger and arrogance. Riding a boat is compared to...'

諸業。遊戲譬愛果。失寶譬無解。入水譬初教。求覓譬劣三修。瓦石譬證劣三修。各各謂生滅度之想。內執在懷故云歡喜。向佛稱歎故云持出。乃知非真去譬常解。今以三教通例三修。即以三教所觀境等名為欲境。余文次第以三教意替彼三修亦應可解。若作通取四教菩薩。亦當斥於三修聲聞。是故復以池喻雅合。自古講者消此喻文。未為帖帖。末學膚受等者。膚薄皮也。末代淺學不知顯是獨在圓妙。乃至開顯在一心中。將何以為發心所期。所期既無。發何所趣。發大心竟。

止觀輔行傳弘決卷第一之五大正藏第 46 冊 No. 1912 止觀輔行傳弘決

止觀輔行傳弘決卷第二之一

唐毗陵沙門湛然述

次釋修大行中。初明來意者。發心無行無位可論。故云修行入菩薩位說是修大行之止觀者。標也。從夫下釋也。善解下舉譬也。酪須鉆成酥假搖熟。故大經二十六云。如乳要得人功。水瓶鉆繩當成酪酥成二酥已醍醐可獲。住前行行猶如鉆搖。凡夫五品同譬于乳。六根如酪及生熟酥。初住已上名得醍醐。善能調停四種三昧。當知六根初住可獲。從勝而說故曰醍醐。引證如文。行法下舉略攝廣以列四名。通稱下釋名也。三昧是通坐等是別。大論下引證。論云。一切禪定心皆名三摩地。秦

【現代漢語翻譯】現代漢語譯本：各種行業，就像遊戲和喜愛的果實一樣。失去珍寶，就像沒有理解一樣。進入水中，就像初學者的教導一樣。尋求和尋找，就像低劣的三種修行一樣。瓦片和石頭，就像證明低劣的三種修行一樣。各自認為有生滅和解脫的想法。內心執著於此，所以說歡喜。向佛稱讚，所以說是拿出。才知道這不是真正的離開，就像平常的理解一樣。現在用三種教義來貫通三種修行，就用三種教義所觀察的境界等，稱為欲境。其餘的文字依次用三種教義的意義來代替那三種修行，也應該可以理解。如果作為貫通四教的菩薩，也應當斥責於三種修行的聲聞。所以又用池塘來比喻，非常貼切。自古以來講解的人，消解這個比喻的文字，還不夠貼切。末學膚受等等，膚薄就是面板淺薄。末代淺學的人，不知道顯教是獨自存在於圓滿和微妙之中。乃至開顯在一心中。將用什麼作為發心的期望？期望既然沒有，發心將趨向何處？發大心完畢。現代漢語譯本：止觀輔行傳弘決卷第一之五，出自大正藏第46冊No. 1912 止觀輔行傳弘決。現代漢語譯本：止觀輔行傳弘決卷第二之一，唐朝毗陵沙門湛然述。現代漢語譯本：接下來解釋修習大行中。首先說明來意。發心沒有修行，沒有位次可以討論。所以說修行進入菩薩位，說這是修習大行的止觀。這是標示。從『夫』字以下是解釋。『善解』以下是舉例說明。酪需要鉆才能成酥，需要搖才能成熟。所以《大涅槃經》第二十六卷說：『如乳要得到人的功力，用水瓶、鉆、繩才能成為酪和酥，成為兩種酥以後，醍醐才能獲得。』安住於前行，行行就像鉆和搖。凡夫五品，可以比喻為乳。六根，就像酪以及生酥和熟酥。初住以上，名為得到醍醐。善於調停四種三昧（samadhi，禪定），應當知道六根在初住時可以獲得。從殊勝的角度來說，所以說是醍醐。引證就像文中所說。『行法』以下是舉略攝廣，以列出四種名稱。『通稱』以下是解釋名稱。三昧（samadhi，禪定）是通用的，坐等是特別的。《大智度論》以下是引證。《大智度論》說：『一切禪定的心都名為三摩地（samadhi）。』秦

【English Translation】 English version: Various activities are like games and beloved fruits. Losing treasures is like having no understanding. Entering the water is like the teachings for beginners. Seeking and searching are like inferior three cultivations. Tiles and stones are like proving inferior three cultivations. Each thinks of the idea of birth, death, and liberation. Holding onto this internally, hence it is said to be joyful. Praising the Buddha, hence it is said to be taking out. Only then do we know that this is not a true departure, like ordinary understanding. Now, using the three teachings to connect the three cultivations, we use the realms observed by the three teachings, etc., as the realm of desire. The remaining texts successively use the meaning of the three teachings to replace those three cultivations, which should also be understandable. If it is taken as a Bodhisattva (enlightened being) who penetrates the four teachings, then one should also rebuke the Shravakas (hearers) of the three cultivations. Therefore, the metaphor of the pond is very fitting. Those who have lectured on this from ancient times have not yet resolved the text of this metaphor adequately. Those who superficially receive the teachings, etc., 'fu bo' means shallow skin. People with shallow learning in the later generations do not know that the Esoteric teaching exists alone in perfect and subtle wonder. Even revealing it is in one mind. What will be used as the expectation for generating the aspiration? Since there is no expectation, where will the aspiration go? The generation of the great aspiration is complete. English version: Zhiguan Fuxing Chuan Hongjue, Scroll 1.5, from Taisho Tripitaka Volume 46, No. 1912, Zhiguan Fuxing Chuan Hongjue. English version: Zhiguan Fuxing Chuan Hongjue, Scroll 2.1, narrated by Shramana Zhanran of Piling in the Tang Dynasty. English version: Next, explain the cultivation of great practices. First, explain the intention. Generating the aspiration has no practice, no position to discuss. Therefore, it is said that cultivating and entering the Bodhisattva (enlightened being) position is called the Zhi-guan (止觀, calming and insight) of cultivating great practices. This is the label. From 'Fu (夫)' onwards is the explanation. From 'Shan Jie (善解)' onwards is the illustration. Curd needs to be drilled to become ghee, and needs to be shaken to ripen. Therefore, the twenty-sixth volume of the Mahaparinirvana Sutra says: 'Like milk, it needs human effort, using a water bottle, drill, and rope to become curd and ghee, and after becoming two kinds of ghee, clarified butter can be obtained.' Abiding in the previous practice, practicing like drilling and shaking. The five ranks of ordinary people can be compared to milk. The six senses are like curd and raw and ripe ghee. Above the initial dwelling is called obtaining clarified butter. Being good at adjusting the four Samadhis (samadhi，禪定), one should know that the six senses can be obtained at the initial dwelling. Speaking from the perspective of superiority, hence it is called clarified butter. The citation is as in the text. 'Xing Fa (行法)' below is summarizing the broad by listing four names. 'Tong Cheng (通稱)' below is explaining the name. Samadhi (samadhi，禪定) is universal, sitting etc. is special. The Mahaprajnaparamita Shastra below is the citation. The Mahaprajnaparamita Shastra says: 'All meditative minds are called Samadhi (samadhi).' Qin

言正心行處。是心無始常曲不端。入正行處心則端直。如蛇行常曲入筒則直。今文存略。故云善心一處住等。初釋又略。但云調直。論又云。三昧是通百八是別。今但對四以辨通別。法界下解釋論文。四行通依法界一處。又別名中所言常坐。乃至非行非坐者。約身儀為名。若從法為名者。常坐名一行。常行名佛立。半行半坐名方等法華。非行非坐名隨自意等。一常坐下明所依教。教所立名言一行者。剪略身儀不兼餘事。名為一行。非所緣理得一行名。若所緣理名一行者。四行莫不皆緣實相。今初下開章。方法者下列方法相必具三業。身開遮中雲或可處眾者謂禪堂中。別處最勝故云彌善。結加者。先左後右與兩髀齊。大論第九問云。有多坐法何故但令加趺坐耶。答。最安穩故。攝持手足心不散故。魔王怖故。故偈云。得道慚愧人安坐若龍蟠。見畫加趺坐魔王亦驚怖。不同俗坐及異外道翹立等也。字書云。加趺者大坐也。故知此方未曉坐法。但云大坐。今佛法坐其相如結。二趺相加故云結加。大動曰動。小動曰搖。垂熟曰萎。附物曰倚。自要其身期于見理。不暫脅臥況復尸耶。言尸臥者仰臥也。亦曰淫女臥。修羅覆臥並不應為。聖開右脅尚不應作。況復尸等。尸字應從死。故禮云。在床曰尸。在棺曰柩。單作訓主非此文意

【現代漢語翻譯】現代漢語譯本『言正心行處』，是指內心原本就不是正直的，而是從無始以來就常常是彎曲而不端正的。當進入正行之處，內心就會變得端正正直，就像蛇的爬行總是彎曲的，但進入竹筒后就會變直一樣。現在經文有所省略，所以說『善心一處住』等等。最初的解釋也比較簡略，只是說要『調直』。智者大師在《釋禪波羅蜜次第法門》中又說，『三昧』是通用的，『百八三昧』是特別的。現在只是用四種三昧來辨別通用和特別。『法界下』解釋論文，四種行法都通於依法界這一處。另外，在別名中所說的『常坐』，乃至『非行非坐』，是根據身體的儀態來命名的。如果從法理來命名，『常坐』叫做『一行三昧』，『常行』叫做『佛立三昧』，『半行半坐』叫做『方等懺法』和『法華三昧』，『非行非坐』叫做『隨自意三昧』等等。『一常坐下』說明所依據的教法。教法所立的名言『一行』，是剪裁省略了身體的儀態，不兼顧其他事情，叫做『一行』。不是所緣的理才能得到『一行』的名稱。如果所緣的理叫做『一行』，那麼四種行法沒有哪一種不是緣于實相的。『今初下』是開始分章節。『方法者』下列出的方法相，必定具備身、口、意三業。身體的開遮中說『或者可以在眾人之中』，是指在禪堂中。特別的地方最為殊勝，所以說更加好。『結加』，是先左後右，與兩腿對齊。《大智度論》第九卷問：『有很多坐禪的方法，為什麼只讓人結跏趺坐呢？』回答說：『因為這樣最安穩，能夠攝持手足，使心不散亂，而且魔王會感到害怕。』所以偈語說：『得道慚愧的人安穩地坐著，像龍盤踞一樣。見到畫像上結跏趺坐，魔王也會驚恐害怕。』這不同於世俗的坐姿以及外道翹著腿站立等等。字書上說：『加趺』就是大坐。所以知道此地的人不瞭解坐禪的方法，只是說『大坐』。現在佛法的坐姿，它的形狀就像結一樣，兩隻腳互相交疊，所以叫做『結加』。大的震動叫做『動』，小的震動叫做『搖』，快要成熟叫做『萎』，附著在物體上叫做『倚』。自己約束自己的身體，期望能夠見到真理，不要稍微地側臥，更何況是像死屍一樣仰臥呢？說『尸臥』，就是仰臥，也叫做**臥。修羅的覆臥都不應該做。聖人開許的右脅臥尚且不應該做，更何況是像死屍一樣的仰臥等等。『尸』字應該從『死』。所以禮儀上說：『在床上叫做尸，在棺材裡叫做柩。』只作『主』的訓釋，不是本文的意思。

【English Translation】 English version 'Words correct, heart acts accordingly' refers to the mind's inherent lack of uprightness, being crooked and not straight from beginningless time. Entering the realm of correct practice, the mind becomes upright and straight, like a snake's winding path straightened within a bamboo tube. The text is now abbreviated, hence the saying 'Good mind dwells in one place,' and so on. The initial explanation is also brief, simply stating to 'adjust and straighten.' Zhiyi (智者大師) in Shi Chan Bo Luo Mi Ci Di Fa Men (釋禪波羅蜜次第法門) further states, 'Samadhi (三昧) is universal, while the Hundred and Eight Samadhis (百八三昧) are specific.' Here, we differentiate between universal and specific using the four types of samadhi. 'Below the Dharma Realm' explains the treatise, stating that the four practices all lead to dwelling in the Dharma Realm (法界) in one place. Furthermore, the 'constant sitting' mentioned in the alternative names, and even 'neither walking nor sitting,' are named according to bodily posture. If named according to Dharma principles, 'constant sitting' is called 'One Practice Samadhi' (一行三昧), 'constant walking' is called 'Buddha Standing Samadhi' (佛立三昧), 'half walking half sitting' is called 'Fang Deng Repentance' (方等懺法) and 'Lotus Samadhi' (法華三昧), and 'neither walking nor sitting' is called 'Following One's Own Intention Samadhi' (隨自意三昧), and so on. 'One Constant Sitting Below' explains the teachings upon which it is based. The term 'One Practice' (一行), established by the teachings, refers to trimming and simplifying bodily posture, without attending to other matters. It is not through the object of contemplation that one attains the name 'One Practice.' If the object of contemplation were called 'One Practice,' then all four practices would be based on the Real Mark (實相). 'Now, the beginning below' marks the start of chapter divisions. The methods listed under 'Methods' must include the three karmas of body, speech, and mind. The opening and closing of the body state, 'Or perhaps among the assembly,' refers to being in the meditation hall. A special place is most excellent, hence it is said to be even better. 'Full Lotus' (結加) involves placing the left foot first, then the right, aligning them with the thighs. The ninth volume of the Mahaprajnaparamita Shastra (大智度論) asks, 'There are many methods of sitting meditation, why only instruct to sit in full lotus?' The answer is, 'Because it is the most stable, able to gather the hands and feet, preventing the mind from scattering, and also because the demon king is afraid.' Therefore, the verse says, 'The ashamed person who has attained the Way sits securely, like a coiled dragon. Seeing a painting of someone sitting in full lotus, the demon king is also terrified.' This differs from worldly sitting postures and the standing on tiptoes of externalists, and so on. The dictionary says, 'Jiafu (加趺)' is the great sitting. Therefore, it is known that people here do not understand the method of sitting meditation, only calling it 'great sitting.' Now, the posture of sitting in the Buddha Dharma, its shape is like a knot, with the two feet crossed over each other, hence it is called 'full lotus.' A large tremor is called 'dong' (動), a small tremor is called 'yao' (搖), nearly ripe is called 'wei' (萎), attached to an object is called 'yi' (倚). Restrain oneself, hoping to see the truth, do not lie slightly on the side, let alone lie supine like a corpse? Saying 'corpse lying' is lying supine, also called ** lying. The asura's lying face down should not be done. Even the right side lying allowed by the sage should not be done, let alone lying supine like a corpse, and so on. The character 'shi' (尸) should follow 'death' (死). Therefore, the ritual says, 'On the bed is called shi, in the coffin is called jiu (柩).' Only making the explanation of 'master' is not the meaning of this text.

。除經行等者。除即開也。為解睡故佛開經行。若經行時避有蟲地。十誦云。若經行時應當直行不遲不疾。又三千威儀經云。經行有五處。一閑處。二戶前。三講堂前。四塔下。五閣下。四分律。經行五益。一堪遠行。二能思惟。三少病。四消食。五得定久住。食便利等並同所開。不得因茲託事延緩。若睡已解食等事訖即非所開。隨一佛方面等者。隨向之方必須正西。若障起唸佛所向便故。經雖不局令向西方。障起既令專稱一佛。諸教所贊多在彌陀。故以西方而為一準。時刻等者時中不許如刻許間。刻謂漏刻。一日一夜百刻。且附俗儀故云刻也。言須臾者。三十須臾為一晝夜。未必指此但是通論。不許暫廢故曰須臾。尚不得令剎那有間。況復漏刻及須臾耶。故大師傳中雲。言不妄出息不虛黈。所開者下重誡前開遮。不欺佛等者。欺物曰陵。論語曰。君子不可罔也。況復佛耶。大論六十一云。菩薩求佛道時不惜身命。十方諸佛諸大菩薩。皆共護念能成佛道。若為菩薩而懈怠者。貪著世名不專勤求。是為自欺亦欺諸佛及諸菩薩。何者。自言我為眾生而求佛道。而為雜行魔得其便。不負心者。負者不克也。后不遂初名為不克。亦是自欺不誑眾生者。誑亦欺也。亦誤也。令他誤解故也。違于先言而行雜行。故欺眾生即負自心。

【現代漢語翻譯】現代漢語譯本：除了經行等情況。『除』就是開許的意思。爲了解除睡眠，佛陀開許經行。如果經行時，要避開有蟲的地方。《十誦律》說：『如果經行時，應當直行，不快不慢。』《三千威儀經》說：『經行有五個地方：一、空閑處；二、門前；三、講堂前；四、塔下；五、閣下。』《四分律》說，經行有五種益處：一、堪能遠行；二、能夠思惟；三、少生疾病；四、容易消化食物；五、能夠得定且安住長久。』飲食、便利等情況，都與所開許的情況相同，不得因此藉故拖延。如果睡眠已經解除，飲食等事情已經完畢，就不是所開許的情況了。『隨一佛方面等』，所朝向的方位必須是正西方。如果出現障礙，就念佛所朝向的方位。經典雖然沒有侷限於必須朝向西方，但出現障礙時，就專心稱念一佛。各種教法所讚歎的，多是彌陀佛，所以以西方作為標準。『時刻等』，時間中不允許像刻度一樣間隔。『刻』指的是漏刻，一日一夜有一百刻，這裡是附和世俗的說法，所以說是『刻』。『須臾』，三十個須臾為一晝夜，未必指這個，只是通論。不允許暫時廢止唸佛，所以說是『須臾』。尚且不允許剎那間斷，更何況是漏刻和須臾呢？所以大師傳中說：『言語不妄出，氣息不虛耗。』『所開者下』，下面是再次告誡前面所開許和遮止的情況。『不欺佛等』，欺騙叫做『陵』。《論語》說：『君子不可以欺罔。』更何況是佛呢？《大智度論》第六十一卷說：『菩薩求佛道時，不惜身命，十方諸佛、諸大菩薩，都共同護念，才能成就佛道。如果作為菩薩卻懈怠，貪著世間名利，不專心勤求，這就是自欺，也是欺騙諸佛及諸菩薩。』為什麼呢？自己說爲了眾生而求佛道，卻行雜行，魔就容易得逞。『不負心者』，『負』就是不能做到。後來不能實現最初的願望，叫做『不克』。也是自欺。『不誑眾生者』，『誑』也是欺騙，也是誤導，使他人產生誤解。違背先前的誓言而行雜行，所以欺騙眾生，就是辜負了自己的心。

【English Translation】 English version: Except for circumstances such as walking meditation (Jing Xing). 'Except' means permission. To dispel sleepiness, the Buddha permits walking meditation. If walking meditation, avoid places with insects. The 'Ten Recitation Vinaya' says: 'If walking meditation, one should walk straight, neither too fast nor too slow.' The 'Sutra of Three Thousand Dignified Manners' says: 'There are five places for walking meditation: 1. A quiet place; 2. In front of the door; 3. In front of the lecture hall; 4. Under the pagoda; 5. Under the pavilion.' The 'Four-Part Vinaya' says that walking meditation has five benefits: 1. Endurance for long journeys; 2. Ability to contemplate; 3. Fewer illnesses; 4. Easier digestion; 5. Ability to attain and abide in Samadhi (Ding) for a long time.' Eating, excretion, and other matters are the same as the permitted circumstances; one should not use this as an excuse to delay. If sleepiness has been dispelled and eating and other matters have been completed, it is not a permitted circumstance. 'Following the direction of one Buddha, etc.,' the direction one faces must be due west. If obstacles arise, then contemplate the direction the Buddha is facing. Although the sutras do not restrict one to facing west, when obstacles arise, one should single-mindedly recite the name of one Buddha. The teachings praised by various schools mostly concern Amitabha (Mi Tuo) Buddha, so the West is taken as a standard. 'Moments, etc.,' time is not allowed to be spaced out like the markings on a sundial. 'Moment' refers to a clepsydra (漏刻), one day and night having one hundred moments; this is in accordance with worldly customs, hence the term 'moment.' 'A short while,' thirty short whiles make up one day and night; this does not necessarily refer to this, but is a general discussion. It is not permitted to temporarily abandon mindfulness of the Buddha, hence the term 'a short while.' One should not even allow a moment (剎那) of interruption, let alone a clepsydra moment or a short while. Therefore, the biography of the Great Master says: 'Words are not uttered falsely, and breath is not wasted.' 'What is permitted below' is a repeated warning about the permitted and prohibited circumstances mentioned earlier. 'Do not deceive the Buddha, etc.,' to deceive is called 'ling (陵).' The 'Analects' says: 'A gentleman cannot be deceived.' How much more so the Buddha? The sixty-first volume of the 'Mahaprajnaparamita Shastra' says: 'When a Bodhisattva seeks the Buddha path, they do not spare their body or life. All the Buddhas and great Bodhisattvas of the ten directions all protect and support them, enabling them to achieve the Buddha path. If one is a Bodhisattva but is lazy, greedy for worldly fame, and does not diligently seek the path, this is self-deception and also deceiving all the Buddhas and Bodhisattvas.' Why? Because one says that one seeks the Buddha path for the sake of sentient beings, but engages in miscellaneous practices, making it easy for demons to take advantage. 'Not betraying one's heart,' 'betraying' means not being able to achieve. Not fulfilling one's initial vow is called 'not succeeding.' This is also self-deception. 'Not deceiving sentient beings,' 'deceiving' is also misleading, causing others to misunderstand. Going against one's previous vows and engaging in miscellaneous practices is deceiving sentient beings and betraying one's own heart.

負自心故即是欺佛。口說默者順行故默。除障故說。坐疲極者。疲者國語云。勞倦病也。蒼頡云。懶也。今此云疲。疲即是極。下句疾病四大不調。不因坐疲。是故云疾。內外障者。煩惱見慢等名為內障。魔惡知識等名為外障。但得專稱佛名為懺。盡命無悔故云以命自歸。與稱十方佛等者。釋疑也。恐有人疑。何故獨令稱彌陀佛。是故釋云功德正等。除亂故專。所以者何下舉譬也。如人極憂大哭則暢。若有極喜縱歌則暢。郁謂蓊鬱即多貌也。怫者意不泄也。重憂大喜在意未泄。故以身口歌哭助也。行人下合譬也。大論六十釋響喻中雲。如人語時口中風出名優陀那。此風出已還入至臍。偈云。風名優陀那。觸臍而上去。是風觸七處。頂及斷齒唇。舌喉及以胸。是中語言生。愚人不解此。惑著起貪癡。中人有智慧。不瞋亦不著。亦復不愚癡。但隨諸法相。曲直及屈申。去來視語言。都無有作者。初五句明身業第六句明口業。后二行一句判愚智相。雖以身口助意成機仍須了知愚智之相即是三業共為機也。玄文雖立意業機義非今文意。今意只緣單意不成。故令修助。經部雖即義通三乘。今意在圓不通通別。今為除障雖念應佛。下意止觀令念法身故唯在圓。上人接下曰俯。屈上赴下曰降。如人下重譬助意。行人下合。若於法門未

【現代漢語翻譯】現代漢語譯本：背離自己的本心就是欺騙佛陀。口中不說，心中默唸，這是順應修行的方式。爲了消除業障才開口誦唸。『坐疲極者』，這裡的『疲』，用現代漢語來說就是勞累生病的意思。蒼頡篇中說，『疲』就是『懶』。這裡說的『疲』，就是『極』。下文說的『疾病四大不調』，不是因為坐禪疲勞引起的，所以說是『疾』。『內外障者』，煩惱、我慢等稱為內障，魔、惡知識等稱為外障。只要專心稱念佛名就是懺悔。『盡命無悔』，所以說『以命自歸』。『與稱十方佛等者』，這是爲了消除疑慮。恐怕有人懷疑，為什麼只讓人稱念 Amitabha（阿彌陀佛）佛。所以解釋說，功德是完全相等的。爲了去除散亂，所以要專心。『所以者何』，下面是舉例子。比如人極度憂愁大哭就會舒暢，如果極度高興放聲歌唱也會舒暢。『郁』指的是茂盛的樣子，就是多的意思。『怫』指的是心意無法宣泄。極度憂愁或極度高興，心意沒有宣泄出來，所以用身體和口來輔助，通過歌唱或哭泣來表達。『行人』，下面是比喻。大智度論第六十卷解釋響喻中說，比如人說話時口中出來的風叫做 Udana（優陀那）。這股風出來后還會回到肚臍。偈語說：『風名優陀那，觸臍而上去。是風觸七處，頂及斷齒唇。舌喉及以胸。是中語言生。愚人不解此，惑著起貪癡。中人有智慧，不瞋亦不著。亦復不愚癡，但隨諸法相。曲直及屈申。去來視語言。都無有作者。』前面五句說明身業，第六句說明口業。後面兩行一句判斷愚蠢和智慧的相狀。雖然用身體和口來輔助意念形成機感，仍然需要了解愚蠢和智慧的相狀，這就是身口意三業共同作為機感。玄文雖然建立了意業機義，但不是本文的意思。本文的意思只是因為單用意念不能成就，所以讓人修習輔助的方法。經部的意思雖然義理上貫通三乘，但本文的意思在於圓教，不貫通通教和別教。現在爲了消除業障，所以唸誦應身佛，下面的意思是通過止觀來念誦法身佛，所以只在于圓教。『上人接下曰俯』，『屈上赴下曰降』。『如人』下面是再次比喻輔助意念。『行人』下面是合喻。如果對於法門還未……

【English Translation】 English version: To betray one's own mind is to deceive the Buddha. To be silent in the mouth but to recite in the mind is to follow the path of practice. Speaking aloud is for the purpose of removing obstacles. 'Sitting until exhausted', here 'exhausted' in modern language means tired and sick. In the Cangjiepian it says, 'Exhausted' means 'lazy'. The 'exhausted' here means 'extreme'. The following sentence 'illness and the four elements are not in harmony' is not caused by fatigue from sitting meditation, so it is called 'illness'. 'Internal and external obstacles', afflictions, arrogance, etc. are called internal obstacles, demons, evil teachers, etc. are called external obstacles. As long as one single-mindedly recites the name of the Buddha, it is repentance. 'To give one's life without regret', therefore it is said 'to return to oneself with one's life'. 'To recite the names of Buddhas of the ten directions equally', this is to eliminate doubts. Fearing that someone might doubt why only Amitabha (Amituofo) Buddha is recited. Therefore, it is explained that the merits are completely equal. In order to remove distractions, one must be single-minded. 'The reason is why', below is an example. For example, a person who cries bitterly when extremely sad will feel relieved, and a person who sings loudly when extremely happy will also feel relieved. 'Lush' refers to the appearance of being luxuriant, which means many. 'Frustrated' refers to the inability to express one's feelings. Extreme sorrow or extreme joy, the feelings are not expressed, so the body and mouth are used to assist, expressing through singing or crying. 'Practitioner', below is a metaphor. The sixtieth volume of the Mahaprajnaparamita Sutra explains in the analogy of resonance, for example, the wind that comes out of a person's mouth when speaking is called Udana. This wind will return to the navel after it comes out. The verse says: 'The wind is called Udana, touching the navel and going up. This wind touches seven places, the top and broken teeth, lips, tongue, throat, and chest. Language is born in this. Fools do not understand this, and are confused and attached, giving rise to greed and ignorance. People of average intelligence have wisdom, are not angry or attached. They are also not foolish, but follow the characteristics of all dharmas. Curves, bends, and stretches. Going and coming, look at language. There is no creator at all.' The first five sentences explain physical karma, and the sixth sentence explains verbal karma. The last two lines, one sentence judges the appearance of foolishness and wisdom. Although the body and mouth are used to assist the mind in forming the mechanism, it is still necessary to understand the appearance of foolishness and wisdom, which is the three karmas of body, speech, and mind working together as the mechanism. Although the profound text establishes the meaning of mental karma, it is not the meaning of this text. The meaning of this text is only because a single intention cannot be achieved, so it is taught to practice auxiliary methods. Although the meaning of the sutra school is theoretically consistent with the three vehicles, the meaning of this text lies in the perfect teaching, and does not penetrate the common teaching and the separate teaching. Now, in order to eliminate obstacles, the manifested body of the Buddha is recited, and the following meaning is to recite the Dharma body of the Buddha through cessation and contemplation, so it only lies in the perfect teaching. 'The superior person receives the inferior, called bowing', 'bending down to meet the inferior, called descending'. 'Like a person' below is another metaphor for assisting intention. 'Practitioner' below is a combined metaphor. If one has not yet understood the Dharma gate...

了下。為除迷故親近解者。以彼二經是般若部故。令親近解般若者。意則通及大乘行門。又般若中多說菩薩觀行法故。誦經等者舉況也。此事雖為常坐所廢。勿以此語例三三昧。故常坐中尚廢誦經況世俗語。遮誦局此遮語通四。故四三昧皆須絕彼外人接對。非行非坐依經亦制。雖通作受染俗非開。意止觀者。此去乃至非行非坐並粗準本經示觀門之語。縱似有於十觀之相。而文並約略。未可以辨觀法始終。初發大心及下三略亦復如是。故此五章但名大意。此文謹依兩經粗列。語簡意遠不可謬判。若欲消釋必善下文十乘觀法。方可離謬。若據下文無四行相。則下文成略。今據觀法十乘未周則此中成略。是故五略從觀略邊不從於事。於此文中然以義推十乘略足。法界等名即妙境也。為化眾生即是發心。系緣一念即是止觀。觀於三道名破法遍。歷一切法即是通塞。而修佛道即是道品。觀于業苦即是助道。識觀不濫即是次位。次位之中兼于餘二。下三三昧意止觀文附事雖略。若以義說準此可知。初端坐等者。通用止觀立身心相。次蠲除下明修觀法。從初至亂想明止所治。從莫雜至相貌明觀所治。從但專至是觀下正明能觀寂照止觀。雖系雖念不出法界。雖止觀雖寂照同時。信一切法不勸信也。須信法界非三世攝故無前後。物表曰際

【現代漢語翻譯】了下。爲了消除迷惑，所以要親近理解經文的人。因為《摩訶般若波羅蜜經》和《大品般若經》都屬於般若部，所以要親近理解般若的人。這樣，意念就能通達大乘的修行法門。而且，般若經中多說菩薩的觀行方法，所以誦經等只是舉例說明。這件事雖然因為常坐而被廢止，但不要用這句話來類比三種三昧。所以在常坐中尚且廢止誦經，更何況世俗的言語。禁止誦經只侷限於此，而禁止說話則通用於四種三昧。所以四種三昧都必須斷絕與外界的接觸。非行非坐時，也依據經典加以限制。雖然可以通融地接受供養，但不能因此而沾染世俗的習氣。『意止觀』等語，從這裡到『非行非坐』，都是粗略地依據本經來指示觀門的用語。縱然似乎有十種觀的相貌，但文辭都很簡略，無法辨別觀法的始終。『初發大心』以及下面的三種簡略也是如此。所以這五章只能說是大意。這段文字是謹慎地依據兩部經粗略地列出的，語言簡練，意義深遠，不可錯誤地判斷。如果想要解釋，必須好好學習下面的『十乘觀法』，才能避免謬誤。如果依據下文沒有『四行相』，那麼下文就顯得簡略了。現在依據觀法，『十乘』還不完備，所以這裡顯得簡略了。因此，這五種簡略是從觀法的簡略方面說的，而不是從事情的簡略方面說的。在這段文字中，然而用義理來推斷，『十乘』是簡略而完備的。『法界』等名稱就是『妙境』。『為化眾生』就是『發心』。『系緣一念』就是『止觀』。『觀於三道』名為『破法遍』。『歷一切法』就是『通塞』。而『修佛道』就是『道品』。『觀于業苦』就是『助道』。認識觀法而不混淆就是『次位』。『次位』之中兼顧其餘兩種。下面的三種三昧的『意止觀』文，雖然在事相上簡略，但如果用義理來說，可以參照這裡來理解。最初的『端坐』等，通用止觀來建立身心的相貌。其次，『蠲除』以下說明修觀的方法。從『初』到『亂想』說明止所要對治的。從『莫雜』到『相貌』說明觀所要對治的。從『但專』到『是觀』，正式說明能觀的寂照止觀。雖然繫念，雖然憶念，都不超出法界。雖然止觀，雖然寂照，都是同時的。相信一切法，不是勸人相信。必須相信法界不被三世所攝，所以沒有前後。物表稱為際（時間的界限）。現代漢語譯本

【English Translation】 Therefore, to dispel confusion, one should associate with those who understand the scriptures. Because both the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) and the Astasahasrika Prajnaparamita Sutra (Perfection of Wisdom in Eight Thousand Lines) belong to the Prajna (wisdom) section, one should associate with those who understand Prajna. In this way, the mind can comprehend the practice methods of the Mahayana (Great Vehicle). Moreover, the Prajna Sutra often speaks of the contemplative practices of Bodhisattvas (enlightenment beings), so reciting scriptures is just an example. Although this matter is abandoned because of constant sitting, do not use this statement to analogize the three Samadhis (states of meditative absorption). Therefore, even in constant sitting, reciting scriptures is abandoned, let alone worldly speech. The prohibition of reciting scriptures is limited to this, while the prohibition of speaking applies to all four Samadhis. Therefore, all four Samadhis must cut off contact with the outside world. In non-walking and non-sitting situations, restrictions are also imposed according to the scriptures. Although offerings can be accepted flexibly, one should not be contaminated by worldly habits because of this. The phrases 'intentional cessation and contemplation' etc., from here to 'non-walking and non-sitting', are roughly based on the sutra to indicate the usage of the gates of contemplation. Even though there seem to be aspects of the ten contemplations, the wording is very brief, and it is impossible to distinguish the beginning and end of the contemplation methods. The 'initial aspiration for great enlightenment' and the following three simplifications are also like this. Therefore, these five chapters can only be said to be the general meaning. This passage is carefully based on the two sutras and roughly listed, the language is concise, and the meaning is profound, so it should not be judged incorrectly. If you want to explain it, you must study the following 'Ten Vehicles of Contemplation' well to avoid errors. If, according to the following text, there are no 'Four Aspects of Practice', then the following text will appear brief. Now, according to the contemplation method, the 'Ten Vehicles' are not yet complete, so this appears brief. Therefore, these five simplifications are from the simplification of the contemplation method, not from the simplification of the matter. In this passage, however, inferring from the meaning, the 'Ten Vehicles' are simplified and complete. The names such as 'Dharmadhatu' (realm of reality) are the 'Wonderful Realm'. 'For the transformation of sentient beings' is 'Arousing the Mind'. 'Focusing on one thought' is 'Cessation and Contemplation'. 'Contemplating the Three Paths' is called 'Penetrating the Destruction of Phenomena'. 'Experiencing all phenomena' is 'Understanding Obstruction'. And 'cultivating the Buddha path' is 'Qualities of the Path'. 'Contemplating karmic suffering' is 'Aiding the Path'. Recognizing contemplation without confusion is 'Sequential Position'. The 'Sequential Position' includes the other two. The 'intentional cessation and contemplation' text of the following three Samadhis, although brief in terms of phenomena, can be understood by referring to this in terms of meaning. The initial 'upright sitting' etc., uses both cessation and contemplation to establish the appearance of body and mind. Secondly, 'eliminate' below explains the method of cultivating contemplation. From 'initial' to 'delusional thoughts' explains what cessation is to counteract. From 'do not mix' to 'appearance' explains what contemplation is to counteract. From 'only focus' to 'is contemplation', it formally explains the illuminating cessation and contemplation that can contemplate. Although focusing and remembering, it does not go beyond the Dharmadhatu. Although cessation and contemplation, although stillness and illumination, are simultaneous. Believing in all phenomena is not encouraging belief. One must believe that the Dharmadhatu is not governed by the three times, so there is no before and after. The outer limit of things is called the boundary (the limit of time). English version

界首曰畔。法界體遍故無際畔。內證為知化他為說。能知能說不異法界。故云無知及無說者。法界非邊故非有無。非俗故非知。非空故非不知。從勝而說故云離邊。中邊相即故住無住。一切諸佛皆以法界而為所安。我住法界如諸佛住。故云安處。聞此下誡勸。令此凡夫住諸佛處。勿生驚怪。此法界下法界異名。如是下結諸異名皆同法界。能如是下次觀法身。此即舉前所觀之境以為勸進。結前境法以成十號。此文是觀平等法界。能如是觀是觀十號。問。十號之相其相云何。答。只觀法界即見應身如來十號與法界等。亦識法身如來十號。何者。乘無二智來契正境故名如來。以無二理遍入諸法名為應供。了不二智智體無偏名正遍知。知無二法互通法界。雖無來往遍入三世。名明行足。無二之法性冥三德。名為善逝。理遍一切具三世間解此理故名世間解。能解此理無惑不斷無復過上名無上士。解此理故能調難調調十法界名為調御。了法界法名為丈夫。契此理故一切宗仰過於三教人天之上。名天人師。覺此理故名之為佛。達此理故為三世間之所宗敬名為世尊。智契法身具法界號。故能垂示應身十號。法應十號一體無二。此十號名經論不同。大經解釋為十一句。大論第三合無上士調御丈夫。以為一句。乃至世尊為第十句。本業瓔珞

【現代漢語翻譯】現代漢語譯本：『界首曰畔』（界首稱為畔，意為邊界）。法界的本體周遍一切，所以沒有邊際。內在的證悟是智慧，向外教化是言說。能夠知曉和能夠言說，都與法界沒有差異。所以說『無知及無說者』。法界沒有邊際，所以既非有也非無。它不是世俗的，所以不是『知』；它不是空無的，所以不是『不知』。從殊勝的角度來說，所以說是『離邊』。中道與邊際相互融合，所以安住于『無住』。一切諸佛都以法界作為安身之處。我安住於法界，如同諸佛安住一樣。所以說是『安處』。聽到這些，是爲了告誡和勸勉，讓這些凡夫安住于諸佛的境界，不要感到驚異。『此法界下』是法界的別名。『如是下』總結說，這些不同的名稱都與法界相同。『能如是下』是觀察法身。這正是舉出前面所觀察的境界，作為勸勉和進益。總結前面的境界之法，以成就如來的十種稱號。這段文字是觀察平等的法界。能夠這樣觀察，就是觀察如來的十種稱號。問：如來的十種稱號，它們的相狀是怎樣的？答：只要觀察法界，就能見到應身如來的十種稱號與法界相等，也能認識法身如來的十種稱號。哪十種呢？憑藉無二的智慧而來契合正境，所以名為『如來』（Tathagata，如實而來者）。以無二的真理普遍進入一切諸法，名為『應供』（Arhat，應受供養者）。了知無二的智慧，智慧的本體沒有偏頗，名為『正遍知』（Samyak-sambuddha，正等覺者）。知曉無二之法相互貫通法界，雖然沒有來往，卻普遍進入三世，名為『明行足』（Vidya-charana-sampanna，明行圓滿者）。無二的法則與三德相合，名為『善逝』（Sugata，善於逝世者）。真理周遍一切，具備三世間的理解，因為理解了這個真理，所以名為『世間解』（Lokavidu，知世間者）。能夠理解這個真理，沒有疑惑，沒有斷絕，沒有超過其上的，名為『無上士』（Anuttara-purusa-damya-sarathi，無上調御丈夫）。因為理解了這個真理，所以能夠調伏難以調伏的，調伏十法界，名為『調御丈夫』（Purusa-damya-sarathi，調御丈夫）。了知法界的法則，名為『丈夫』（Purusha，大丈夫）。契合這個真理，所以一切都宗奉仰慕，超過三教人天之上，名為『天人師』（Shasta deva-manushyanam，天人導師）。覺悟了這個真理，所以名為『佛』（Buddha，覺者）。通達了這個真理，所以被三世間所宗敬，名為『世尊』（Bhagavan，世間尊者）。智慧契合法身，具備法界的稱號，所以能夠垂示應身的十種稱號。法身與應身的十種稱號，一體不二。這十種稱號，在經論中的說法不同。《大般涅槃經》解釋為十一個句子。《大智度論》第三卷將『無上士』、『調御丈夫』合併爲一句，乃至『世尊』為第十句。《本業瓔珞經》也是如此。

【English Translation】 English version: 『Jieshou yue pan』 (界首曰畔, The boundary is called pan, meaning border). The substance of Dharmadhatu (法界, the realm of Dharma) pervades everything, so there is no boundary. Inner realization is wisdom, and outward teaching is speech. Being able to know and being able to speak are no different from Dharmadhatu. Therefore, it is said 『no knowing and no speaking』. Dharmadhatu has no boundary, so it is neither existence nor non-existence. It is not mundane, so it is not 『knowing』; it is not emptiness, so it is not 『not knowing』. From a superior perspective, it is said to be 『beyond extremes』. The Middle Way and the extremes merge with each other, so abide in 『non-abiding』. All Buddhas take Dharmadhatu as their place of rest. I abide in Dharmadhatu, just as the Buddhas abide. Therefore, it is said 『dwelling place』. Hearing these is to warn and exhort, to let these ordinary people dwell in the realm of the Buddhas, and not be surprised. 『Ci fajie xia』 (此法界下, This Dharmadhatu below) is another name for Dharmadhatu. 『Ru shi xia』 (如是下, Thus below) concludes that these different names are the same as Dharmadhatu. 『Neng ru shi xia』 (能如是下, Being able to thus below) is observing the Dharmakaya (法身, Dharma body). This is precisely raising the realm observed earlier as encouragement and advancement. Summarize the Dharma of the previous realm to achieve the ten titles of Tathagata. This passage is observing the equal Dharmadhatu. Being able to observe in this way is observing the ten titles of Tathagata. Question: What are the characteristics of the ten titles of Tathagata? Answer: As long as you observe Dharmadhatu, you can see that the ten titles of Nirmanakaya Tathagata (應身如來, manifestation body of the Tathagata) are equal to Dharmadhatu, and you can also recognize the ten titles of Dharmakaya Tathagata. Which ten? Relying on non-dual wisdom to come and unite with the correct realm, therefore it is called 『Tathagata』 (如來, Thus Come One, one who comes as the previous Buddhas). Using non-dual truth to universally enter all Dharmas, it is called 『Arhat』 (應供, Worthy of Offerings, one who is worthy of offerings). Knowing the non-dual wisdom, the substance of wisdom has no bias, it is called 『Samyak-sambuddha』 (正遍知, Perfectly Enlightened One, one who knows everything correctly and universally). Knowing that the non-dual Dharma interpenetrates Dharmadhatu, although there is no coming or going, it universally enters the three worlds, it is called 『Vidya-charana-sampanna』 (明行足, Perfect in Knowledge and Conduct, one who is perfect in knowledge and practice). The non-dual Dharma is in harmony with the three virtues, it is called 『Sugata』 (善逝, Well-Gone, one who has gone well). Truth pervades everything, possessing understanding of the three worlds, because understanding this truth, it is called 『Lokavidu』 (世間解, Knower of the World, one who understands the world). Being able to understand this truth, there is no doubt, no severance, no surpassing above it, it is called 『Anuttara-purusa-damya-sarathi』 (無上士, Unsurpassed One, the unsurpassed trainer of beings). Because understanding this truth, one is able to tame the difficult to tame, taming the ten Dharmadhatus, it is called 『Purusa-damya-sarathi』 (調御丈夫, Tamer of Men, the tamer of men). Knowing the Dharma of Dharmadhatu, it is called 『Purusha』 (丈夫, Man, the great man). Being in harmony with this truth, therefore everything is revered and admired, surpassing the three teachings of humans and gods, it is called 『Shasta deva-manushyanam』 (天人師, Teacher of Gods and Men, the teacher of gods and humans). Awakening to this truth, therefore it is called 『Buddha』 (佛, Awakened One, the awakened one). Penetrating this truth, therefore it is revered by the three worlds, it is called 『Bhagavan』 (世尊, World Honored One, the honored one of the world). Wisdom is in harmony with Dharmakaya, possessing the titles of Dharmadhatu, therefore it is able to show the ten titles of Nirmanakaya. The Dharmakaya and the ten titles of Nirmanakaya are one and not two. These ten titles are described differently in the sutras and treatises. The Mahaparinirvana Sutra explains it as eleven sentences. The third volume of the Mahaprajnaparamita Shastra combines 『Anuttara-purusa-damya-sarathi』 into one sentence, and 『Bhagavan』 is the tenth sentence. The Brahma-jala Sutra is also like this.

云。一者如來乃至十者佛陀。具足十號名世中尊。翻譯意別不須消會。觀如來下明境智不二。初文牒前法身為境。何故知境由能觀智。故先立云不謂如來。不謂即是不可得智。無有已下明境無相。亦無如來智下明智無相。如來及智下明境智不二。故經云。如來不即陰如來不在陰。彼此不相在何處有如來。境智冥一名無二相。境智體遍名無動相。境智本有名不作相。遍無遍相名不在方。無相而遍名不離方。非世俗故名非三世。非世俗外名非不三世。中道雙非名非二相。中道雙照名非不二。不共惑俱名為非垢。不與智俱名為非凈。此觀下結嘆觀智。獨絕不共名為希有。遍故亡故譬若虛空。不依次第名無過失。進入隨契名增長正念。見佛相好下明觀成見佛。由此觀故見色身佛。雖非本期觀力使爾。故使所見猶如映象。不運神通而見十方。住法界處能見諸佛。故聞所說不乖實義。為眾生下。明悲智力誓願莊嚴。以大悲力為眾生見。以大智力而不取相。涅槃莊嚴亦復如是。言莊嚴者只是悲智福慧莊嚴。亦是緣了定慧等也。故般若論云。非莊嚴莊嚴。常寂光土清凈法身。無所莊嚴無能莊嚴。為眾生故而取三土。忘所觀故無形無相。法體曰形外表為相。雖見如來及聞說法知法實義無見聞等。佛不證得下引例也。佛自於法無所證得。如

【現代漢語翻譯】現代漢語譯本云：第一是如來（Tathagata），乃至第十是佛陀（Buddha），具足十種稱號，是世間所尊崇的。這些稱號的翻譯意義有所不同，不需要逐一解釋。觀察『如來』以下的內容，是爲了闡明境（對像）與智（智慧）不二的道理。最初的文句是承接前面的內容，將法身（Dharmakaya）作為所觀的境。為什麼知道這是境，是由能觀的智慧所決定的呢？所以首先說『不謂如來』，『不謂』就是不可得智（unattainable wisdom）。『無有』以下的內容，闡明境沒有相狀。『亦無如來智』以下的內容，闡明智也沒有相狀。『如來及智』以下的內容，闡明境與智不二。所以經中說：『如來不即是五蘊（Skandha），如來也不在五蘊中。彼此不相干，又在哪裡能找到如來呢？』境與智融合爲一，名為無二相（non-duality）。境與智的本體周遍，名為無動相（immovability）。境與智的本源，名為不作相（non-action）。周遍而無周遍之相，名為不在方（non-locality）。沒有相狀而周遍，名為不離方（non-separateness）。不是世俗的，所以名為非三世（beyond the three times）。不是世俗之外的，所以名為非不三世（not beyond the three times）。中道雙重否定，名為非二相（not duality）。中道雙重照耀，名為非不二（not non-duality）。不與迷惑同在，名為非垢（non-defilement）。不與智慧同在，名為非凈（non-purity）。這段觀察以下的內容，總結讚歎觀智（wisdom of observation）。獨一無二，不與其它相同，名為希有（rare）。周遍而空曠，譬如虛空。不依賴次第，名為無過失（faultless）。進入並隨之契合，名為增長正念（increasing right mindfulness）。『見佛相好』以下的內容，闡明觀行成就而見到佛。由於這種觀行的緣故，能見到色身佛（Rupakaya Buddha）。雖然這並非最初的目標，但觀行的力量使之如此。所以使所見到的，猶如映象一般。不運用神通，也能見到十方。安住在法界（Dharmadhatu）之處，能見到諸佛。所以聽聞到的說法，不違背真實的意義。『為眾生』以下的內容，闡明悲智的力量和誓願的莊嚴。以大悲的力量為眾生而顯現，以大智的力量而不執取相狀。涅槃（Nirvana）的莊嚴也是如此。所說的莊嚴，只是悲智福慧的莊嚴，也是緣、了、定、慧等等。所以《般若論》（Prajnaparamita Sutra）中說：『非莊嚴莊嚴』。常寂光土（Eternal Stillness Light Land）清凈法身（Pure Dharmakaya），沒有什麼可以莊嚴，也沒有什麼能夠莊嚴。爲了眾生的緣故而示現三土（three lands）。忘卻所觀的對象，所以沒有形相。法的本體稱為形，外在的顯現稱為相。雖然見到如來，並且聽聞說法，但知道法的真實意義，沒有見聞等等的執著。『佛不證得』以下的內容，是引用例子。佛自己對於法，沒有什麼可以證得，如同...

【English Translation】 English version Cloud: First is Tathagata (如來, 'Thus Gone'), up to the tenth is Buddha (佛陀, 'Enlightened One'), possessing all ten titles, revered in the world. The meanings of these titles differ and do not need to be explained one by one. Observing 'Tathagata' below is to clarify the principle of the non-duality of object (境) and wisdom (智). The initial sentence continues from the previous content, taking Dharmakaya (法身, 'Dharma Body') as the object of observation. How do we know this is the object, determined by the wisdom of observation? Therefore, it is first said 'not called Tathagata'; 'not called' is unattainable wisdom (不可得智). The content below 'without' clarifies that the object has no characteristics. The content below 'also without Tathagata's wisdom' clarifies that wisdom also has no characteristics. The content below 'Tathagata and wisdom' clarifies the non-duality of object and wisdom. Therefore, the sutra says: 'Tathagata is not identical to the five skandhas (五蘊, aggregates), nor is Tathagata within the five skandhas. If they are unrelated, where can Tathagata be found?' Object and wisdom merge into one, called non-duality (無二相). The essence of object and wisdom pervades, called immovability (無動相). The origin of object and wisdom is called non-action (不作相). Pervading without the appearance of pervading is called non-locality (不在方). Without appearance but pervading is called non-separateness (不離方). Not worldly, therefore called beyond the three times (非三世). Not outside the worldly, therefore called not beyond the three times (非不三世). The Middle Way's double negation is called not duality (非二相). The Middle Way's double illumination is called not non-duality (非不二). Not together with delusion, called non-defilement (非垢). Not together with wisdom, called non-purity (非凈). The content below this observation summarizes and praises the wisdom of observation (觀智). Unique and not the same as others, called rare (希有). Pervading and empty, like space. Not relying on sequence, called faultless (無過失). Entering and conforming to it, called increasing right mindfulness (增長正念). The content below 'seeing the Buddha's marks and characteristics' clarifies that the practice of observation is accomplished and the Buddha is seen. Because of this observation, the Rupakaya Buddha (色身佛, 'Form Body Buddha') can be seen. Although this was not the initial goal, the power of observation makes it so. Therefore, what is seen is like a mirror image. Without using supernatural powers, the ten directions can also be seen. Abiding in the Dharmadhatu (法界, 'Dharma Realm'), the Buddhas can be seen. Therefore, what is heard does not contradict the true meaning. The content below 'for sentient beings' clarifies the power of compassion and wisdom, and the adornment of vows. Manifesting for sentient beings with the power of great compassion, and not clinging to appearances with the power of great wisdom. The adornment of Nirvana (涅槃) is also like this. The so-called adornment is only the adornment of compassion, wisdom, blessings, and insight, and also includes conditions, understanding, samadhi, and wisdom, etc. Therefore, the Prajnaparamita Sutra (般若論) says: 'Non-adornment is adornment.' The Eternal Stillness Light Land (常寂光土) Pure Dharmakaya (清凈法身) has nothing to adorn and nothing that can adorn. For the sake of sentient beings, the three lands (三土) are manifested. Forgetting the object of observation, therefore there is no form or appearance. The essence of the Dharma is called form, and the external manifestation is called appearance. Although the Tathagata is seen and the Dharma is heard, the true meaning of the Dharma is known, without attachment to seeing, hearing, etc. The content below 'Buddha does not attain' is quoting an example. The Buddha himself has nothing to attain regarding the Dharma, just like...

何行者而謂得耶。何以故下釋上引例。佛所證者唯一法界。法界無證亦復無得。取果為證著法為得。亡此二故是故云無。觀眾生下明觀三道。初觀眾生即是苦道。初言觀生如佛者。三德理等是故云如。言生佛量等者。生之與佛無復界別數量之異。以理等故數類亦等。勿執事義而互相妨。言生佛界量不思議者。復釋前文。前言如者以生如佛。今不思議以佛如生。又前約數量及以相等。約理不二故名為如。今嘆前如雲不思議。眾生界住下。以觀生正意重結前文。前明生佛相如意在觀生如佛。如體無相故譬虛空。雖如虛空以如空智觀如空境。故云以不住法住般若中。生如佛故無凡可舍。佛如生故無聖可取。生死涅槃約苦滅諦。垢凈約集道諦。無作四諦無所取捨亦復如是。不取捨者由住實際。如此下總結苦觀。觀煩惱者于中二番。初約三諦明行相也。寂靜行者即真諦行。無動行者即俗諦行。非生死等即中道行。不捨下約三觀契理。不捨諸見即假也。不捨無為即空也。而修佛道即中也。向云不捨即是雙照。今非修下即是雙非。故凈名中。不捨諸見而修三十七道品。彼明見即中道道品。此明邊即中道道品。邊義同見。故用彼意而為此文。次觀業者。以極重業而為觀境。故指五逆即是菩提。言五逆者。謂殺父殺母殺阿羅漢破僧出血。

【現代漢語翻譯】現代漢語譯本：如何修行才能說是證得呢？（何行者而謂得耶）下面解釋上面引用的例子。佛所證悟的唯一是法界（Dharmadhatu）。法界沒有證悟，也沒有獲得。（法界無證亦復無得）如果執著于果報就成了『證』，執著於法就成了『得』。因為捨棄了這二者，所以說『無』。（取果為證著法為得。亡此二故是故云無）下面說明觀察三道（Three Paths）。首先觀察眾生就是苦道（Dukkha-marga）。一開始說觀察眾生如佛，是因為三德（Three Virtues）在理上是相等的，所以說『如』。（初觀眾生即是苦道。初言觀生如佛者。三德理等是故云如）說眾生和佛的量相等，是因為眾生與佛沒有界限和數量上的差別。因為在理上相等，所以數量種類也相等。不要執著於事相而互相妨礙。（言生佛量等者。生之與佛無復界別數量之異。以理等故數類亦等。勿執事義而互相妨）說眾生和佛的界限和量不可思議，是進一步解釋前面的文句。前面說『如』，是以眾生如佛。現在說不可思議，是以佛如眾生。而且前面是就數量以及相等而言，就理上不二而言，所以稱為『如』。現在讚歎前面的『如』，說不可思議。（言生佛界量不思議者。復釋前文。前言如者以生如佛。今不思議以佛如生。又前約數量及以相等。約理不二故名為如。今嘆前如雲不思議）『眾生界住』以下，用觀察眾生的正意來總結前面的文句。前面說明眾生和佛的相如，意在觀察眾生如佛。如的本體沒有相，所以比喻為空。（眾生界住下。以觀生正意重結前文。前明生佛相如意在觀生如佛。如體無相故譬虛空）雖然如虛空，但用如空的智慧觀察如空的境界，所以說『以不住法住般若（Prajna）中』。眾生如佛，所以沒有凡夫可以捨棄；佛如眾生，所以沒有聖人可以獲取。生死涅槃（Nirvana）是就苦諦（Dukkha Satya）和滅諦（Nirodha Satya）而言，垢和凈是就集諦（Samudaya Satya）和道諦（Marga Satya）而言。無作四諦（Anutpada-catuh-satya）沒有取捨，也是如此。不取捨是因為安住于實際。（雖如虛空以如空智觀如空境。故云以不住法住般若中。生如佛故無凡可舍。佛如生故無聖可取。生死涅槃約苦滅諦。垢凈約集道諦。無作四諦無所取捨亦復如是。不取捨者由住實際）『如此』以下總結苦觀。觀察煩惱，其中有兩番。最初是就三諦（Three Truths）說明行相。寂靜行就是真諦（Satya）之行，無動行就是俗諦（Samvriti Satya）之行，非生死等就是中道（Madhyama）之行。（如此下總結苦觀。觀煩惱者于中二番。初約三諦明行相也。寂靜行者即真諦行。無動行者即俗諦行。非生死等即中道行）『不捨』以下是就三觀（Threefold Contemplation）契合真理而言。不捨諸見就是假觀（Provisional Contemplation），不捨無為就是空觀（Emptiness Contemplation），而修佛道就是中觀（Middle Contemplation）。前面說不捨就是雙照，現在說非修就是雙非。所以在《維摩詰經（Vimalakirti Sutra）》中說，『不捨諸見而修三十七道品（Thirty-seven Limbs of Enlightenment）』。那裡說明見就是中道道品，這裡說明邊就是中道道品。邊的意義與見相同，所以用那裡的意思來解釋這裡的文句。其次觀察業，用極重的業作為觀察的境界，所以指五逆（Five Heinous Offenses）就是菩提（Bodhi）。說五逆，是指殺父、殺母、殺阿羅漢（Arhat）、破僧（Sangha）、出血。（不捨下約三觀契理。不捨諸見即假也。不捨無為即空也。而修佛道即中也。向云不捨即是雙照。今非修下即是雙非。故凈名中。不捨諸見而修三十七道品。彼明見即中道道品。此明邊即中道道品。邊義同見。故用彼意而為此文。次觀業者。以極重業而為觀境。故指五逆即是菩提。言五逆者。謂殺父殺母殺阿羅漢破僧出血）

【English Translation】 English version: How does one practice to be considered as having attained? (何行者而謂得耶) The following explains the above by citing an example. What the Buddha realizes is solely the Dharmadhatu (法界). The Dharmadhatu has neither attainment nor realization. (法界無證亦復無得) Grasping at the fruit is considered 'realization,' and clinging to the Dharma is considered 'attainment.' Because these two are abandoned, it is said 'without.' (取果為證著法為得。亡此二故是故云無) The following explains the contemplation of the Three Paths. Initially, observing sentient beings is the Path of Suffering (苦道). Initially, saying that observing sentient beings is like the Buddha is because the Three Virtues are equal in principle, hence the term 'like.' (初觀眾生即是苦道。初言觀生如佛者。三德理等是故云如) Saying that the measure of sentient beings and the Buddha are equal means that there is no difference in boundary or quantity between sentient beings and the Buddha. Because they are equal in principle, their number and kind are also equal. Do not cling to phenomenal aspects and obstruct each other. (言生佛量等者。生之與佛無復界別數量之異。以理等故數類亦等。勿執事義而互相妨) Saying that the boundary and measure of sentient beings and the Buddha are inconceivable further explains the preceding sentences. Previously, 'like' was used to mean sentient beings are like the Buddha. Now, 'inconceivable' is used to mean the Buddha is like sentient beings. Moreover, the previous statement was about quantity and equality; in terms of the non-duality of principle, it is called 'like.' Now, praising the previous 'like,' it is said to be inconceivable. (言生佛界量不思議者。復釋前文。前言如者以生如佛。今不思議以佛如生。又前約數量及以相等。約理不二故名為如。今嘆前如雲不思議) 'The realm of sentient beings dwells' below uses the correct intention of observing sentient beings to summarize the preceding sentences. The previous explanation of the likeness between sentient beings and the Buddha intends to observe sentient beings as being like the Buddha. The substance of 'like' has no form, so it is likened to emptiness. (眾生界住下。以觀生正意重結前文。前明生佛相如意在觀生如佛。如體無相故譬虛空) Although it is like emptiness, one observes the realm of emptiness with the wisdom that is like emptiness, hence it is said, 'Dwelling in Prajna (般若) by not dwelling in Dharma.' Because sentient beings are like the Buddha, there is no ordinary being to abandon; because the Buddha is like sentient beings, there is no sage to grasp. Samsara and Nirvana (涅槃) are in terms of the Truth of Suffering (苦諦) and the Truth of Cessation (滅諦); defilement and purity are in terms of the Truth of Accumulation (集諦) and the Truth of the Path (道諦). The Unproduced Four Noble Truths (無作四諦) have no grasping or abandoning, and it is also thus. Not grasping or abandoning is due to dwelling in actuality. (雖如虛空以如空智觀如空境。故云以不住法住般若中。生如佛故無凡可舍。佛如生故無聖可取。生死涅槃約苦滅諦。垢凈約集道諦。無作四諦無所取捨亦復如是。不取捨者由住實際) 'Thus' below summarizes the contemplation of suffering. Observing afflictions has two aspects. Initially, it explains the characteristics in terms of the Three Truths. The practice of stillness is the practice of the Truth of Reality (真諦), the practice of non-movement is the practice of the Conventional Truth (俗諦), and non-birth and death, etc., is the practice of the Middle Way (中道). (如此下總結苦觀。觀煩惱者于中二番。初約三諦明行相也。寂靜行者即真諦行。無動行者即俗諦行。非生死等即中道行) 'Not abandoning' below refers to the Three Contemplations (三觀) being in accord with the truth. Not abandoning views is the Provisional Contemplation (假觀), not abandoning non-action is the Emptiness Contemplation (空觀), and cultivating the Buddha Path is the Middle Contemplation (中觀). Previously, saying 'not abandoning' meant dual illumination; now, saying 'not cultivating' means dual negation. Therefore, in the Vimalakirti Sutra (維摩詰經), it says, 'Not abandoning views while cultivating the Thirty-seven Limbs of Enlightenment (三十七道品).' There, it explains that views are the Middle Way limbs of enlightenment; here, it explains that extremes are the Middle Way limbs of enlightenment. The meaning of extremes is the same as views, so the meaning there is used to explain the sentences here. Next, observing karma uses extremely heavy karma as the object of contemplation, so pointing to the Five Heinous Offenses (五逆) is Bodhi (菩提). The Five Heinous Offenses are killing one's father, killing one's mother, killing an Arhat (阿羅漢), disrupting the Sangha (僧), and shedding the blood of a Buddha. (不捨下約三觀契理。不捨諸見即假也。不捨無為即空也。而修佛道即中也。向云不捨即是雙照。今非修下即是雙非。故凈名中。不捨諸見而修三十七道品。彼明見即中道道品。此明邊即中道道品。邊義同見。故用彼意而為此文。次觀業者。以極重業而為觀境。故指五逆即是菩提。言五逆者。謂殺父殺母殺阿羅漢破僧出血)

三殺一妄語一殺生加行。論輕重者。如優婆塞戒經業品中。以後后業重於前前。又心境相對四句分別。及方便等三時不同。非今正意不委分別。若大乘中加殺和尚及阿阇黎。以為七逆。此五七逆體性空寂。故無行經云。五逆即菩提。菩提即五逆。若就觀行明五逆者。五法逆世名為五逆。故楞伽第三云。殺無明父害貪愛母。斷隨眠怨壞陰和合斷七識身。若有作者現證實法．此逆即順非今觀境。約此即是能觀之觀。彼經意兼。此文獨顯。逆與菩提不出心性。故無二相。識心性故名為覺者。覺者亦無名無覺者。對境名覺內了名知。知覺體一義意不異。無有分別內外宰主名無分別者。又云。識五逆性名為覺者。照了菩提名為知者。知此二法名分別者。此等皆亡故並云無。逆與實相體既不二故不可壞。以逆本來無自性故。一切下以輕例重五逆既爾諸業例然。故住實際。不來不去明逆無生滅。非因非果明觀無始終。法界印下。又以四魔釋成五逆。先立。隨順三道故魔得便。觀為法界故不能壞。魔即印者。苦即實相。陰死二魔即法界印。煩惱即實相。是煩惱魔即法界印。業即實相。是天子魔即法界印。次釋中魔既即印。印豈壞印。如大論云。有菩薩教人修空斷一切念。后時才起一念有心便為魔動。即便憶念本所修空。魔為之滅。修空

【現代漢語翻譯】現代漢語譯本三殺、一妄語、一殺生加行。論輕重而言，如《優婆塞戒經·業品》中所說，後後的業重於前前的業。又心境相對，有四句分別，以及方便等三時不同，非本文主要意思，不詳細分別。若在大乘中，加上殺和尚（Upa-saka，指親教師）及阿阇黎（Acarya，指軌範師），作為七逆。這五逆、七逆的體性都是空寂的，所以《無行經》說：『五逆即菩提（Bodhi，指覺悟），菩提即五逆。』若就觀行來說明五逆，五法違逆世間稱為五逆。所以《楞伽經》第三卷說：『殺無明父，害貪愛母，斷隨眠怨，壞陰和合，斷七識身。』若有作者現證實法，此逆即順，非本文所觀之境。約此而言，即是能觀之觀。彼經意兼，此文獨顯。逆與菩提不出心性，故無二相。識心性故名為覺者。覺者亦無名無覺者。對境名覺，內了名知。知覺體一，義意不異。無有分別內外宰主，名無分別者。』又說：『識五逆性名為覺者，照了菩提名為知者，知此二法名分別者。』這些都亡故，所以都說是無。逆與實相體既不二，故不可壞。以逆本來無自性故。一切下以輕例重，五逆既然如此，諸業也應如此類推。故住于實際，不來不去，明逆無生滅。非因非果，明觀無始終。法界印下，又以四魔解釋成就五逆。先立，隨順三道故魔得便，觀為法界故不能壞。魔即印者，苦即實相。陰死二魔即法界印。煩惱即實相。是煩惱魔即法界印。業即實相。是天子魔即法界印。次釋中魔既即印，印豈能壞印？如《大智度論》說：『有菩薩教人修空，斷一切念。后時才起一念有心，便為魔動。即便憶念本所修空，魔為之滅。』修空

【English Translation】 English version Three killings, one false speech, and one act of killing with preparation. Regarding the weight of these actions, as stated in the 'Karma Chapter' of the Upasaka Sila Sutra (Treatise on the Precepts of a Lay Disciple), the later actions are heavier than the former ones. Furthermore, considering the relativity of mind and object, there are fourfold distinctions, as well as differences in the three times of expedient means, etc., which are not the main point here and will not be elaborated upon. In Mahayana (Great Vehicle) Buddhism, killing one's Upa-saka (preceptor) and Acarya (teacher) is added to the list, making it seven heinous offenses. The essence of these five or seven heinous offenses is emptiness and tranquility. Therefore, the No-Action Sutra says: 'The five heinous offenses are Bodhi (enlightenment), and Bodhi is the five heinous offenses.' If we explain the five heinous offenses in terms of contemplative practice, the five dharmas that go against the world are called the five heinous offenses. Therefore, the third chapter of the Lankavatara Sutra says: 'Kill the father of ignorance, harm the mother of craving, sever the enemy of latent tendencies, destroy the union of the skandhas (aggregates), and cut off the body of the seven consciousnesses.' If someone performs these actions and directly realizes the true Dharma, then these offenses become conducive to enlightenment, which is not the object of contemplation here. In this context, it refers to the contemplation that is capable of contemplating. That sutra implies both, while this text explicitly reveals it. Offenses and Bodhi do not go beyond the nature of the mind, therefore there are no two aspects. Knowing the nature of the mind is called an enlightened one. An enlightened one is also without name and without an enlightened one. Facing an object is called awareness, inwardly understanding is called knowledge. Knowledge and awareness are one in essence, and their meanings are not different. Without distinguishing between internal and external masters, it is called one without distinctions.' It also says: 'Knowing the nature of the five heinous offenses is called an enlightened one, illuminating Bodhi is called a knower, and knowing these two dharmas is called a discriminator.' All of these cease to exist, so they are all said to be without. Since the offenses and the true nature are not two, they cannot be destroyed. Because offenses originally have no self-nature. Everything below uses the light to exemplify the heavy. Since the five heinous offenses are like this, all karmas should be inferred in the same way. Therefore, abide in reality, neither coming nor going, clarifying that offenses have no birth or death. Neither cause nor effect, clarifying that contemplation has no beginning or end. Under the seal of the Dharmadhatu (realm of reality), the five heinous offenses are explained and accomplished through the four maras (demons). First, establishing that following the three paths allows the demons to take advantage, but contemplating as the Dharmadhatu prevents them from being destroyed. The demons are the seal, suffering is the true nature. The two maras of the aggregates and death are the seal of the Dharmadhatu. Afflictions are the true nature. The mara of afflictions is the seal of the Dharmadhatu. Karma is the true nature. The mara of the sons of gods is the seal of the Dharmadhatu. In the subsequent explanation, since the demons are the seal, how can the seal destroy the seal? As the Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom) says: 'There are Bodhisattvas who teach people to cultivate emptiness and cut off all thoughts. Later, when a single thought arises, they are moved by the demon. They immediately remember the emptiness they originally cultivated, and the demon is extinguished.' Cultivating emptiness

尚爾況復觀之。即法界印。故信禪師元用此經以為心要。後人承用情見不同。致使江表京河禪宗乖互。次勸修中初云聞不驚等宿植深故。次譬如下舉譬也。宿種如珠。中忘如失。聞法生喜如還得珠。四眾下合譬也。不聞合失珠聞信合還得。當知至見佛者。昔從佛聞今復重聞。義同見佛。從文殊聞者。佛亦曾從文殊聞故。身子下即是彼經三人領解。故今以法而判其人。以菩薩摩訶薩諦了此義故。故能了者方是菩薩摩訶薩也。近佛座者。座謂所依依于實理。聞此法者近於實理故云近座。佛為能覺法為所覺。近佛所覺名近佛座。若事解者。坐座說法聞佛法故。名近佛座。雖有事解則失佛覺此法之義。是故但依初解為正。聞法不驚見佛法身。佛言下引佛述成也。若得初住見佛法身。爲念不退。六根清凈相似見佛。為行位不退。此三不退具足諸度。名波羅蜜。若通述成後代行者。即義通故並得預於行不退攝。以圓六即三不退名。及波羅蜜通初后故。若人下正勸修也。從初至得入者。具如般若勸學品中。以此三昧即是種智般若故也。如治摩尼下舉譬也。彼經云。如得摩尼令珠師治。故華嚴二十一云。具足十事。必須巧匠加治令妙。然後放光雨寶等也。一出大海中。二巧匠加治。三轉精妙。四除垢。五火煉。六莊嚴。七貫以寶縷。八

【現代漢語翻譯】現代漢語譯本何況是反覆觀察它呢。這就是法界印（Dharmadhatu Mudra）。所以信禪師最初用這部經作為心要。後人承用，因為情見不同，導致江表和京河的禪宗互相乖離。接下來勸修的部分，一開始說『聞不驚』等，是因為宿世種植的善根深厚。接下來的譬如，是舉例子說明。宿世的種子就像寶珠。中間忘記就像丟失了寶珠。聽聞佛法而生歡喜，就像重新得到了寶珠。『四眾』等是合起來譬喻。不聽聞佛法就像丟失了寶珠，聽聞佛法而生信就像重新得到了寶珠。應當知道，見到佛的人，過去從佛那裡聽聞，現在又重新聽聞，意義等同於見到佛。從文殊（Manjusri，智慧的象徵）那裡聽聞，是因為佛也曾經從文殊那裡聽聞。『身子』等，就是那部經中三人領悟的部分。所以現在用法來判斷這些人。因為菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）徹底明瞭了這個道理，所以能夠明瞭的人才是菩薩摩訶薩。『近佛座』，這個『座』指的是所依靠的，依靠的是真實的道理。聽聞這個法的人，接近真實的道理，所以叫做『近座』。佛是能覺悟的，法是所覺悟的。接近佛所覺悟的，叫做『近佛座』。如果從事情上理解，坐在座位上說法，聽聞佛法，所以叫做『近佛座』。雖然從事情上理解，卻失去了佛覺悟的這個法的意義。所以，只依據最初的理解才是正確的。聽聞佛法不驚慌，就能見到佛的法身（Dharmakaya，佛的法性之身）。佛說等，是引用佛的話來闡述和完成。如果得到初住（Prathama-bhumi，菩薩十地之初地），就能見到佛的法身，因爲念不退轉。六根清凈，相似於見到佛，因為行位不退轉。這三種不退轉具足了各種度（Paramita，到達彼岸的方法），叫做波羅蜜（Paramita，到達彼岸）。如果通盤闡述來成就後代的修行者，因為義理相通，所以都可以預先進入行不退轉的範疇。用圓六即（perfect six identities）和三不退（three non-retrogression）的名義，以及波羅蜜貫通前後。『若人』等，是正式勸勉修行。從最初到『得入』，都像《般若（Prajna，智慧）勸學品》中所說的那樣。因為這個三昧（Samadhi，禪定）就是種智般若。『如治摩尼』等，是舉例子說明。那部經中說，『就像得到摩尼（Mani，寶珠），讓珠寶匠人來加工』。所以《華嚴經（Avatamsaka Sutra）》第二十一卷說，具足十件事，必須由巧匠加以加工，使之精妙，然後才能放光雨寶等。一是出自大海中，二是巧匠加工，三是轉化精妙，四是去除污垢，五是用火煉，六是莊嚴，七是用寶貴的絲線貫穿，八是...

【English Translation】 English version How much more so to contemplate it repeatedly. This is the Dharmadhatu Mudra (the seal of the realm of reality). Therefore, Zen Master Xin initially used this sutra as the essential core. Later generations inherited and used it, but due to differing emotional views, the Zen schools of Jiangbiao and Jinghe became mutually divergent. Next, in the section on encouraging cultivation, it initially says 'hearing without being startled,' etc., because of deeply planted roots from past lives. The following analogy is an example. Seeds from past lives are like pearls. Forgetting in the middle is like losing the pearl. Hearing the Dharma and generating joy is like regaining the pearl. 'The four assemblies' etc., is a combined analogy. Not hearing the Dharma is like losing the pearl, hearing the Dharma and generating faith is like regaining the pearl. It should be known that those who see the Buddha have heard from the Buddha in the past and now hear again, the meaning is equivalent to seeing the Buddha. Hearing from Manjusri (symbol of wisdom), is because the Buddha also once heard from Manjusri. 'Sariputra' etc., is the part where the three people in that sutra understood. Therefore, now use the Dharma to judge these people. Because Bodhisattva-Mahasattvas (great Bodhisattvas) thoroughly understand this principle, therefore those who can understand are Bodhisattva-Mahasattvas. 'Near the Buddha's seat,' this 'seat' refers to what is relied upon, relying on the true principle. Those who hear this Dharma are close to the true principle, therefore it is called 'near the seat.' The Buddha is the one who can awaken, the Dharma is what is awakened. Being close to what the Buddha awakens is called 'near the Buddha's seat.' If understood in terms of events, sitting on the seat to speak the Dharma, hearing the Buddha's Dharma, therefore it is called 'near the Buddha's seat.' Although understood in terms of events, the meaning of the Buddha's awakening of this Dharma is lost. Therefore, only relying on the initial understanding is correct. Hearing the Dharma without being startled, one can see the Dharmakaya (the body of Dharma nature) of the Buddha. The Buddha's words etc., are quoting the Buddha's words to elaborate and complete. If one attains the first bhumi (the first of the ten stages of a Bodhisattva), one can see the Dharmakaya of the Buddha, because of non-retrogression of thought. The six senses are pure, similar to seeing the Buddha, because of non-retrogression of practice. These three non-retrogressions fully possess various paramitas (methods to reach the other shore), called Paramita (reaching the other shore). If a comprehensive elaboration is made to accomplish practitioners of later generations, because the meaning is interconnected, they can all be included in the category of non-retrogression of practice. Using the name of perfect six identities and three non-retrogressions, and the Paramita connects the beginning and the end. 'If people' etc., is formally encouraging cultivation. From the beginning to 'attaining entry,' it is all like what is said in the 'Prajna (wisdom) Encouragement of Learning' chapter. Because this samadhi (meditative absorption) is the omniscient wisdom Prajna. 'Like polishing Mani' etc., is giving an example. That sutra says, 'like obtaining a Mani (jewel), and having a jeweler polish it.' Therefore, the twenty-first volume of the Avatamsaka Sutra (Flower Garland Sutra) says, possessing ten things, it must be processed by a skilled craftsman to make it exquisite, and then it can emit light and rain treasures etc. One is from the great sea, two is skilled craftsman processing, three is transforming exquisite, four is removing dirt, five is refining with fire, six is adorning, seven is stringing with precious silk thread, eight is...

置琉璃柱上。九光明四照。十隨王意雨。修二乘者如治凡珠。一行三昧如治摩尼。光如解生雨如行備。菩薩能知等者。三教菩薩雖曾發心不名速得。聞此一行方名速得。從法判人意如前釋。比丘等者亦復如是。二眾未聞不名出家。故凈名云。夫出家者為無為法。出二死家方名無為。若不爾者。何故二眾聞此法竟。方名出家。亦如善住天子經云。天子問文殊言。若有人來求出家者當云何答。文殊言。當答言。若不發出家心者。當教汝真出家法。何者。若求出家是求三界及以五欲未來報等。彼不見心故不證法。心無為故。故不發心。若以剃頭為出家者。是著我人。故知形服非真出家。信士等者亦以向意望之可見。聞真法者。方得名為真歸依故。次釋常行中初開章。此經因跋陀和菩薩說之。智論及諸經名跋陀婆羅。音輕重耳。是在家菩薩。次此法下明所出經。三力者不可遍辦故也。因緣和合感應道交。故須三力。彼經云。隨何方佛欲見即見。何以故。如是三昧佛力所成。見佛在三昧中立者有三事故。彼佛力持。三昧力持。本功德力持。用是三事是故見佛。能于定中見十方佛者。由三力故三昧見佛。是故此經亦名現在佛立定經。得是三力能見諸佛。經中問。從何處得是三昧。答。從唸佛得。若人不念佛讚歎佛身者。則為永失今

【現代漢語翻譯】將（佛像）安置在琉璃柱上。『九光明四照』（指阿彌陀佛的光明普照十方），『十隨王意雨』（指阿彌陀佛能隨眾生心意降下甘露）。修習聲聞、緣覺二乘法的人，就像打磨普通的寶珠；修習一行三昧，就像打磨摩尼寶珠。光明如解脫生死，甘露如修行圓滿。菩薩能知曉這些道理，才算得上是真菩薩。三教（指儒、釋、道）的菩薩雖然也曾發菩提心，但不能算作迅速證得菩提。聽聞此一行三昧，才能稱作迅速證得菩提。從法來判斷人的意圖，道理和前面解釋的一樣。比丘等也是如此。二眾（比丘、比丘尼）未聞此法，不能算作真正出家。所以《維摩詰經》說：『所謂出家，是爲了無為法。』脫離生死之家，才稱得上是無為。如果不是這樣，為什麼二眾聽聞此法后，才稱作真正出家呢？也像《善住天子經》所說，天子問文殊菩薩：『如果有人來求出家，應當如何回答？』文殊菩薩說：『應當回答說，如果還沒有發出離世俗之心，就教你真正出家之法。』為什麼呢？如果求出家是爲了追求三界（欲界、色界、無色界）以及五欲（財、色、名、食、睡）未來的果報等等，他們因為不見自心，所以不能證得佛法。自心本無為，所以說沒有真正發心。如果把剃頭當作是出家，那是執著於我相、人相。所以要知道，外在的形相服飾並非真正的出家。信士等也可以用之前的意圖來衡量，是可以明白的。聽聞真正的佛法，才能稱作真正的皈依。接下來解釋『常行』中的開章。此經由跋陀和菩薩（Bhaddavaro Bodhisattva）所說。《智度論》及其他經典中稱為跋陀婆羅（Bhaddavara），只是發音輕重不同而已。他是在家的菩薩。其次，『此法下』說明了此經的出處。『三力』（佛力、三昧力、本功德力）不可全部具備。因緣和合，感應道交，所以需要三力。那部經中說：『隨你想見哪一方的佛，就能立刻見到。』為什麼呢？因為這種三昧是佛力所成就的。見到佛在三昧中站立，有三種原因：佛力加持，三昧力加持，本功德力加持。因為這三種原因，所以能見到佛。能夠在禪定中見到十方諸佛，是因為這三種力量。三昧見佛，所以此經也叫《現在佛立定經》。得到這三種力量，就能見到諸佛。經中問：『從哪裡得到這種三昧？』答：『從唸佛得到。』如果人不念佛，不讚嘆佛身，那麼就永遠失去今

【English Translation】 The (Buddha image) is placed on a lapis lazuli pillar. 'Nine kinds of light shine in four directions' (referring to Amitabha's light illuminating all directions), 'Ten rains according to the king's wishes' (referring to Amitabha being able to send down nectar according to the wishes of sentient beings). Those who practice the Two Vehicles of Śrāvakas and Pratyekabuddhas are like polishing ordinary jewels; practicing the Ekavyūha-samādhi (Samadhi of One Practice) is like polishing the Mani jewel. Light is like liberation from birth and death, and nectar is like the perfection of practice. Only when Bodhisattvas understand these principles can they be considered true Bodhisattvas. Although Bodhisattvas of the Three Teachings (Confucianism, Buddhism, and Taoism) have also made vows, they cannot be considered to quickly attain Bodhi. Only by hearing this Ekavyūha-samādhi can they be called quickly attaining Bodhi. Judging a person's intentions from the Dharma is the same as explained earlier. The same applies to Bhikshus (monks), etc. If the two assemblies (monks and nuns) have not heard this Dharma, they cannot be considered truly renounced. Therefore, the Vimalakirti Sutra says: 'So-called renunciation is for the unconditioned Dharma.' Only by leaving the home of birth and death can one be called unconditioned. If this were not the case, why would the two assemblies be called truly renounced only after hearing this Dharma? It is also like what is said in the Sutra of the Well-Dwelling Deva, the Deva asked Manjushri Bodhisattva: 'If someone comes seeking renunciation, how should I answer?' Manjushri Bodhisattva said: 'You should answer, if you have not yet generated the mind of renunciation, I will teach you the true Dharma of renunciation.' Why? If seeking renunciation is for pursuing the future rewards of the Three Realms (Desire Realm, Form Realm, Formless Realm) and the Five Desires (wealth, sex, fame, food, and sleep), they cannot attain the Dharma because they do not see their own mind. The mind is inherently unconditioned, so it is said that they have not truly generated the mind. If one considers shaving the head as renunciation, that is attachment to the self and others. Therefore, one should know that external forms and clothing are not true renunciation. Lay devotees, etc., can also be measured by their previous intentions, which can be understood. Only by hearing the true Dharma can one be called truly taking refuge. Next, the opening chapter in 'Constant Practice' is explained. This sutra was spoken by Bhaddavaro Bodhisattva (Bhaddavaro Bodhisattva). The Mahaprajnaparamita Sastra and other sutras call him Bhaddavara (Bhaddavara), only the pronunciation is slightly different. He is a lay Bodhisattva. Secondly, 'This Dharma below' explains the source of this sutra. The 'Three Powers' (Buddha's power, Samadhi's power, and the power of original merit) cannot all be fully possessed. The union of causes and conditions, the interaction of response and the Way, therefore requires the Three Powers. That sutra says: 'Whichever Buddha you want to see, you can see immediately.' Why? Because this Samadhi is accomplished by the Buddha's power. Seeing the Buddha standing in Samadhi is due to three reasons: the Buddha's power supports it, the Samadhi's power supports it, and the power of original merit supports it. Because of these three reasons, one can see the Buddha. Being able to see the Buddhas of the ten directions in meditation is due to these three powers. Samadhi sees the Buddha, so this sutra is also called the Sutra of the Buddha Standing in the Present. By obtaining these three powers, one can see the Buddhas. The sutra asks: 'From where is this Samadhi obtained?' The answer is: 'It is obtained from mindfulness of the Buddha.' If a person does not contemplate the Buddha, does not praise the Buddha's body, then they will forever lose the present

世後世利樂因緣。部屬方等機通四人。二乘被斥非文正意。故四教菩薩亦通行之。今意在圓。故意止觀寄色身佛以成三觀。偈中明住處者。三昧相應。相應不同三昧不等。經云。或時說有覺有觀等三地相應。或說喜樂等五受根相應。或說諸支相應。或說界系相應。或說非界系等。如是等相助唸佛三昧相應住處法。不得不辨其深淺。故云須論議也。文釋經意故從總說。雖云有覺等諸相不同。以唸佛故全異根本。身開遮中雲避癡人等者。與惡知識往來儔舊。以能生人不善根故。故寶積經云。有四法應急走舍離。一利養。二惡友。三惡眾。四同住者。或笑或瞋或鬥。當離百由旬外。好惱他故名曰癡人。鄉里親屬緣務多故。故須速遠。不得希望至別請者。經云。專以乞食自活多所成就。十住婆沙乞食十利。一者活命自屬不屬他故。二者施我食者令住三寶然後當受。三常生悲心。四隨順佛教。五易滿易養。六破憍慢。七無見頂善根。八見我乞食余善人效我。九不與男女大小有諸事。十次第乞生平等心。若凈名中迦葉舍富從貧。空生舍貧從富。外現偏跡示受彈訶。諸律論文乞食之法不一處足。為福他故令至七家。順少欲法不損施主。不受別請者。普使十方獲均受之益。亦順佛教及少欲等。及令施主得平等福。故優婆塞戒經云。佛告

鹿母。雖請佛及五百羅漢。猶不得名請僧福田。若於僧中請一似像極惡比丘。得無量福。雖是惡人亦能為人說戒定慧及三菩提。有因有果不毀三寶執持如來無上勝幡。勝幡者袈裟也。為是義故不受別請。律開多緣。梵網唯制。律部雖許僧法常行。今入三昧一切俱制。況此大乘宜順梵網。大論云。僧中食者生諸漏緣。若受次請妨修三昧。論云。若受請者若得請處。謂我是福德之人。若不得者則生嫌恨。謂彼無識。應請不請不請而請。或自鄙惱。若入眾食當隨眾法料理僧事。心則散亂妨廢出道故令乞食。嚴道場者。場者俗中亦以為祭神處也。今以供佛之處名為道場。香肴者。亦作肴菜也。非谷而食曰肴亦豆實也。盥沐等者。洗手曰盥洗頭曰沐。洗身曰浴洗足曰洗(音跣)左右等者。左出右入。出從觸入從凈。內外律者。身口律儀為外意地律儀為內。謂大小乘俱有意地。所起遠方便罪。及十善惡后三是也。世云。小乘制身口。大乘制意者不必全爾。應知大小兩乘若結罪邊咸從身口。遠方便邊並防于意。故知大小兩乘若制止邊並防意地。若製作邊單制意者。謂修定慧則大小並然。降茲已外余心念法及懺輕垢。並加身口合掌宣吐。或有但心如悔輕吉。或大乘中觀理懺重。仍加身口。又小乘為外大乘為內。若但善律儀不諳妨障。亦

【現代漢語翻譯】鹿母（S鹿母，人名）。即使邀請了佛陀和五百羅漢（Arhat，已證悟的聖人），仍然不能稱為『請僧福田』。如果在僧眾中供養一位外表醜陋、行為極惡的比丘（Bhikkhu，佛教出家人），也能獲得無量的福報。即使是惡人，也能為人宣說戒、定、慧（Śīla, Samādhi, Prajñā）以及三種菩提（Bodhi，覺悟）。有因必有果，不會譭謗三寶（Triratna，佛、法、僧），執持如來（Tathāgata，佛的稱號）無上的殊勝旗幟。殊勝旗幟指的是袈裟（Kasaya，僧侶所穿的法衣）。因為這個緣故，不接受特別的邀請。律藏（Vinaya，佛教戒律）開許多種因緣，而《梵網經》（Brahmajāla Sūtra）則有所限制。律部雖然允許僧眾按照常法行事，但現在進入三昧（Samādhi，禪定）時，一切都受到限制。更何況大乘佛教（Mahāyāna）應該順從《梵網經》。《大智度論》（Mahāprajñāpāramitāśāstra）中說，在僧眾中進食會產生各種煩惱的因緣。如果接受依次的邀請，會妨礙修習三昧。《大智度論》中說，如果接受邀請的人，在得到邀請的地方，認為自己是有福德的人；如果得不到邀請，就會產生嫌恨，認為對方沒有見識，應該邀請而不邀請，不應該邀請而邀請，或者自己感到羞愧惱怒。如果進入大眾中一起用餐，應當隨順大眾的規矩，處理僧眾的事務，心就會散亂，妨礙修道，所以才要乞食。莊嚴道場的人，道場在世俗中也被認為是祭祀神靈的地方。現在把供養佛陀的地方稱為道場。香肴，也寫作『肴菜』。不是穀物而是食物的叫做『肴』，也指豆類食物。盥沐等，洗手叫做『盥』，洗頭叫做『沐』，洗身體叫做『浴』，洗腳叫做『洗』（音xiǎn）。左右等，左邊出去，右邊進入。出去是從接觸，進入是從清凈。內外律，身口律儀是外，意地律儀是內。意思是說，大小乘佛教（Hīnayāna and Mahāyāna）都有意地，所產生的遠方便罪，以及十善十惡的后三者。世俗說，小乘佛教約束身口，大乘佛教約束意，不一定完全是這樣。應當知道，大小乘佛教如果結罪，都從身口開始；在防微杜漸方面，都防範于意。所以要知道，大小乘佛教如果制止，都防範意地；如果製作，單單制約意，指的是修習禪定和智慧，大小乘佛教都是如此。除此之外，其餘的心念法以及懺悔輕微的罪過，都要加上身口，合掌宣說。或者只是心裡懺悔輕微的罪過。或者大乘佛教中觀理懺重罪，仍然要加上身口。又，小乘佛教是外，大乘佛教是內。如果只是精通律儀，不瞭解妨礙和障礙，也…… ……

【English Translation】 English version: Śrīmātā (Śrīmātā, a name). Even if the Buddha and five hundred Arhats (Arhat, enlightened saints) are invited, it cannot be called 'inviting the Sangha (Sangha, the Buddhist monastic community) to the field of merit'. If one makes offerings to a Bhikkhu (Bhikkhu, a Buddhist monk) in the Sangha who is ugly in appearance and extremely evil in conduct, one can still obtain immeasurable merit. Even an evil person can expound on morality (Śīla), concentration (Samādhi), wisdom (Prajñā), and the three Bodhis (Bodhi, enlightenment). There is cause and effect, and one will not slander the Three Jewels (Triratna, Buddha, Dharma, and Sangha), upholding the supreme and victorious banner of the Tathāgata (Tathāgata, an epithet of the Buddha). The victorious banner refers to the Kasaya (Kasaya, the robe worn by monks). For this reason, special invitations are not accepted. The Vinaya (Vinaya, the Buddhist code of monastic discipline) allows for various conditions, while the Brahmajāla Sūtra (Brahmajāla Sūtra) imposes restrictions. Although the Vinaya allows the Sangha to act according to customary practices, when entering Samādhi (Samādhi, meditative absorption), everything is restricted. Moreover, Mahāyāna Buddhism (Mahāyāna) should follow the Brahmajāla Sūtra. The Mahāprajñāpāramitāśāstra (Mahāprajñāpāramitāśāstra) states that eating in the Sangha creates conditions for various defilements. If one accepts sequential invitations, it will hinder the practice of Samādhi. The Mahāprajñāpāramitāśāstra states that if the person who accepts the invitation, in the place where he is invited, thinks that he is a person of merit; if he is not invited, he will generate resentment, thinking that the other person is ignorant, should invite but does not invite, should not invite but invites, or feels ashamed and annoyed himself. If one enters the assembly to eat together, one should follow the rules of the assembly, handle the affairs of the Sangha, and the mind will be scattered, hindering the path to liberation, so one should beg for food. Those who adorn the Bodhimaṇḍa (Bodhimaṇḍa, place of enlightenment), the Bodhimaṇḍa is also considered a place for worshiping deities in the secular world. Now, the place where the Buddha is offered is called the Bodhimaṇḍa. Fragrant delicacies, also written as 'delicacy dishes'. What is not grain but food is called 'delicacy', also referring to bean foods. Ablutions and bathing, washing hands is called 'ablution', washing the head is called 'bathing', washing the body is called 'bathing', washing the feet is called 'washing' (pronounced xiǎn). Left and right, etc., the left goes out, the right goes in. Going out is from contact, going in is from purity. Inner and outer precepts, the precepts of body and speech are outer, the precepts of mind are inner. It means that both Hīnayāna and Mahāyāna Buddhism (Hīnayāna and Mahāyāna) have mind, the remote expedient sins that arise, and the last three of the ten good and ten evil deeds. The world says that Hīnayāna Buddhism restricts body and speech, and Mahāyāna Buddhism restricts mind, which is not necessarily entirely true. It should be known that if both Hīnayāna and Mahāyāna Buddhism incur sins, they all start from body and speech; in preventing subtle transgressions, they all guard against the mind. Therefore, it should be known that if both Hīnayāna and Mahāyāna Buddhism prohibit, they all guard against the mind; if they create, they only restrict the mind, referring to the practice of meditation and wisdom, which is the same for both Hīnayāna and Mahāyāna Buddhism. Apart from this, other thoughts and repentance for minor offenses should be accompanied by body and speech, with palms joined together to declare. Or one only repents of minor offenses in the mind. Or in Mahāyāna Buddhism, contemplating the principle to repent of serious offenses still requires adding body and speech. Also, Hīnayāna Buddhism is outer, and Mahāyāna Buddhism is inner. If one is only proficient in the precepts and does not understand hindrances and obstacles, then...

非師位。于所聞三昧處如視世尊等者。亦出彼經。又大論四十九云。菩薩因師得菩提。云何不敬。豈有上智高明于師不敬。若不敬師則失大利。如井無綆水無由得。有慢之人如水不住嶺。若依善師三學增長。如樹有根枝葉增長。是故佛說敬師如佛。論問。善師尚不能敬。惡師云何能敬而令敬師。答。勿順世法著善遠惡。若能開釋深般若者。則盡敬之不念余惡。不以囊臭而棄其金。如夜行險惡人執燭。不以人惡而不取照。菩薩亦爾。得智慧光不計其惡。如空中聲告波侖言。汝于師所勿念其惡。複次師之好惡何預於我。我求法利不求于惡。如泥木等無有功德。因發佛想得無量福。何況於人。又觀師如佛者。如觀諸法畢竟空故。觀諸眾生視之如佛。何況于師。十住婆沙云。從他求智慧不惜身命故須敬師。若師輕蔑及以愛敬。心無有異不因師求利。師有過失當須隱藏。師過彰露方便覆之。師有功德稱揚流佈。何以故。修三昧者善護其心。恐輕於師三昧不成。故下文云。若於師生惡求是三昧終難得。然為師者故須無過。今明凡師未能盡善。故誡學者不見短長等。當割等者舉重況輕。肌者皮也。余謂身外依報等也。仆者奴也。古之男女入罪者以為奴婢。須外護等者。不饑不飽如亦愛亦策。同行如共涉險者。失一則俱喪。同行當如之

【現代漢語翻譯】現代漢語譯本非師位：對於所聽聞的三昧（Samadhi，一種精神集中狀態）之處，要像看待世尊（釋迦牟尼佛）一樣，這也是出自彼經。此外，《大智度論》第四十九卷說：『菩薩因為老師而得到菩提（Bodhi，覺悟），怎麼能不尊敬呢？』難道有比老師更有智慧、更高明的人而不尊敬的嗎？如果不尊敬老師，就會失去巨大的利益，就像井沒有井繩就無法取水一樣。有傲慢的人就像水無法停留在山嶺上。如果依靠好的老師，戒、定、慧三學就會增長，就像樹有根，枝葉就會生長一樣。所以佛說要尊敬老師如同尊敬佛一樣。論中問：好的老師尚且不能尊敬，壞的老師又怎麼能尊敬，從而使人尊敬老師呢？答：不要順從世俗的法則，執著于善而遠離惡。如果老師能夠開示深奧的般若（Prajna，智慧），那麼就應該盡力尊敬他，不要在意其他的缺點。不要因為袋子是臭的就丟棄裡面的黃金。就像在夜晚行走遇到危險的人拿著蠟燭，不要因為那個人不好就不接受他的照亮。菩薩也是這樣，得到了智慧的光明，就不計較老師的缺點。就像空中的聲音告訴波侖（Parun），你對於老師不要在意他的缺點。再說，老師的好壞與我有什麼關係呢？我求的是法的利益，而不是老師的缺點。就像泥土和木頭等沒有功德，因為發起對佛的念想而得到無量的福報，更何況是人呢？又，觀想老師如同觀想佛一樣，如同觀想諸法畢竟空一樣。觀想一切眾生，視他們如同佛一樣，更何況是老師呢？《十住婆沙論》說：『從他人那裡求取智慧，不惜身命，所以必須尊敬老師。』如果老師輕視你或者愛護你，內心都沒有分別，不因為老師而求取利益。老師有過失，應當隱藏起來。老師的過失顯露出來，要方便地掩蓋它。老師有功德，要稱揚流佈。為什麼呢？修習三昧的人要好好守護自己的心，恐怕因為輕視老師而導致三昧不能成就。所以下文說：『如果對老師生起惡念，求取這種三昧最終難以得到。』然而作為老師，也必須沒有過失。現在說明凡夫老師不能完全做到完美，所以告誡學習的人不要看到老師的缺點和優點等。『當割等者』是舉重來比況輕的。『肌者皮也』，其餘的是指身外的依報等。『仆者奴也』，古代的男女犯罪後會被作為奴婢。『須外護等者』，不饑不飽就像亦愛亦策。『同行如共涉險者』，失去一個則全部喪失。同行應當像這樣。

【English Translation】 English version 『Not the position of a teacher』: Regarding the place where one hears Samadhi (a state of mental concentration), one should regard it as the World-Honored One (Shakyamuni Buddha). This also comes from that scripture. Furthermore, the forty-ninth volume of the Mahaprajnaparamita-sastra says: 『A Bodhisattva attains Bodhi (enlightenment) because of a teacher. How can one not respect them?』 Could there be someone more wise or intelligent than the teacher who is not respected? If one does not respect the teacher, one will lose great benefits, just as one cannot draw water from a well without a rope. An arrogant person is like water that cannot stay on a mountain ridge. If one relies on a good teacher, the three learnings of morality, concentration, and wisdom will increase, just as a tree with roots will have growing branches and leaves. Therefore, the Buddha said to respect the teacher as one respects the Buddha. The treatise asks: 『If a good teacher cannot be respected, how can a bad teacher be respected, so as to make one respect teachers?』 The answer is: 『Do not follow worldly laws, clinging to good and distancing from evil. If the teacher can expound profound Prajna (wisdom), then one should respect them as much as possible, without minding other shortcomings. Do not discard gold because the bag is smelly. Just as a person walking in danger at night holds a candle, do not refuse the light because the person is bad. The Bodhisattva is also like this, obtaining the light of wisdom and not minding the teacher's shortcomings. Just as a voice in the air told Parun, do not think of the teacher's faults. Furthermore, what does the teacher's goodness or badness have to do with me? I seek the benefit of the Dharma, not the teacher's faults. Just as mud and wood have no merit, one obtains immeasurable blessings by generating thoughts of the Buddha, let alone a person?』 Moreover, contemplate the teacher as contemplating the Buddha, just as contemplating all dharmas as ultimately empty. Contemplate all sentient beings, viewing them as Buddhas, let alone the teacher? The Dasabhumika-vibhasa-sastra says: 『Seeking wisdom from others, not sparing one's life, therefore one must respect the teacher.』 If the teacher despises you or cherishes you, there is no difference in the mind, not seeking benefits because of the teacher. If the teacher has faults, they should be hidden. If the teacher's faults are revealed, one should conveniently cover them up. If the teacher has merits, one should praise and spread them. Why? Those who cultivate Samadhi must carefully guard their minds, fearing that disrespecting the teacher will prevent the Samadhi from being accomplished. Therefore, the following text says: 『If one generates evil thoughts towards the teacher, it will be difficult to attain this Samadhi in the end.』 However, as a teacher, one must also be without faults. Now it is explained that ordinary teachers cannot be completely perfect, so learners are warned not to see the teacher's shortcomings and strengths, etc. 『When cutting, etc.』 is using the heavy to compare with the light. 『Muscle is skin,』 and the rest refers to external dependent rewards, etc. 『Servant is a slave,』 in ancient times, men and women who committed crimes were made slaves. 『Those who need external protection, etc.,』 are neither hungry nor full, like loving and urging. 『Companions are like those who cross dangerous places together,』 losing one means losing all. Companions should be like this.

。須要期等者。以愿自要期心三昧。起大信等者。信一切法無非佛法故不可動。為此法故而行精進名大精進。於法無染曰精。唸唸趣求為進。一切種智導于眾行故無能及。常與善師等者。求師必在於盡善。事師必忘于師過。為三昧故須護其心。恐徒棄光陰故令預擇。又所言善者。善解三昧通塞之相。將導行者使時不空捐。臥出者。有人云。只名臥為出有何不可。然但得臥而闕于出。出未必臥臥時必出故須分釋。經文但云睡眠。論云。有四法能生三昧。一者三月未嘗睡眠。除便利飲食坐起。二者於三月乃至彈指頃不生我心。三於三月經行無休息。四於三月兼說法不求利養。今文隨便無複次第。以第二我心為想欲。第一睡眠為臥出。以除便利等與三四合說。親近善知識等偈者。論又問。如是三昧寶何法能得。答。親近善知識一偈是也。偈具四義。一知識。二精進。三智慧。四信力。又有三昧助修習法有五十法(云云)。次口說默者。初從九十日下至心念彌陀無休息者。教用三業也。次或唱唸下教用念法。雖云先後及心俱運。于唸唸中無使闕一。故云相繼。次若唱下釋疑也。具如前釋。此中又加法門主也。舉要下結勸三業也。步步身業聲聲口業唸唸意業。次意止觀中。先念三十二相以為觀境。言佛剎者。具存應云剎摩此云田

也。即一佛所王土也。或雲表剎者。以柱表剎表所居處故也。三月常念者。彼經云。菩薩入是三昧即見阿彌陀佛。便問彼佛有何因緣得生其土。佛即答言。善男子。修唸佛三昧不忘失故。得生我國乃至三十二相等。今文云云何念。即是菩薩於三昧中見佛問文。從念三十二相下至千輻輪相。是三昧中佛答文。以三十二相逆緣順緣。令我亦逮是相者。是三昧中見佛發願文。見相好身身出光明遍十方界。如融金聚。如須彌山在大海中日照發明。行者爾時除卻余想謂山林等。唯佛身相如琉璃中有赤金像。次又念下正明於境以修三觀。初空觀者。初文略明推我身心及三昧佛。佛之色心為從誰得。初兩句正推。次從佛不用下。推己即知心佛叵得。豈由我色心而見佛色心。此列四句初云佛不用心得者。是不用我心得佛心。不用身得者是不用我身得佛身。不用心得佛色等互動二句者。但略我字耳。何以故下釋也。佛之色心無相無得。我之色心亦復如是。身口是色智慧是心。色心有者良由有我。以我無故稱法本無。破此本無故云壞本。亦絕此壞故云絕本。次假觀中文舉六喻。三夢一寶一骨一像。其意大同。但重說耳。今並略合。夢者。心性如境觀如緣想觀成如夢。此純約行者合也。又法身如境報身如想應身如夢。此純約佛境合也。又彼佛

【現代漢語翻譯】現代漢語譯本也。這就是一尊佛所統治的國土。有人說『表剎』，是因為用柱子和剎來標明所居住的地方。『三月常念』，出自《觀無量壽經》，其中說：菩薩進入這種三昧（Samadhi，禪定）就能見到阿彌陀佛（Amitabha）。於是（菩薩）便問那尊佛，是因何種因緣才能往生到他的國土。佛就回答說：『善男子，因為修習唸佛三昧而不忘失的緣故，才能往生到我的國土，乃至獲得三十二相（thirty-two marks of the Buddha）等。』現在經文說『云何念』，就是菩薩在三昧中見到佛而提出的問題。從『念三十二相』以下，到『千輻輪相』，是佛在三昧中的回答。用三十二相的逆向和順向思維，使我也能獲得這些相，這是在三昧中見到佛后發出的愿。見到相好莊嚴的佛身，身放光明遍照十方世界，如同熔化的金聚，如同須彌山（Mount Sumeru）在大海中被日光照耀而顯現光明。修行者這時應去除其他的想法，比如山林等等，只觀想佛身，如同琉璃中顯現赤金的形象。接下來『次又念下』，正是闡明通過觀想境界來修習三種觀（三觀，three kinds of contemplation）。首先是空觀（emptiness contemplation）。最初的經文簡略地說明了推究我的身心以及三昧中的佛，佛的色身和心是從哪裡來的？最初的兩句正是推究。接下來『從佛不用下』，推究自己就能知道心和佛都是不可得的。難道能通過我的色身和心來見到佛的色身和心嗎？這裡列出的四句，最初說『佛不用心得者』，是指不用我的心來得到佛的心；『不用身得者』，是指不用我的身來得到佛的身。『不用心得佛色』等互動的兩句，只是省略了『我』字罷了。為什麼呢？下面解釋說，佛的色身和心沒有相，也沒有所得，我的色身和心也是如此。身和口是色，智慧是心。之所以有色和心，是因為有『我』。因為『我』是空無的，所以才符合法的本來面目。破除這個根本的空無，所以說『壞本』，也斷絕這種破除，所以說『絕本』。接下來是假觀（provisional existence contemplation），經文中列舉了六個比喻：夢、寶、骨、像。它們的意義大致相同，只是重複說明罷了，現在一併簡略地合併起來。夢的比喻，心性如同境界，觀想如同緣想，觀想成就如同夢。這完全是就修行者而言的。另外，法身（Dharmakaya）如同境界，報身（Sambhogakaya）如同想，應身（Nirmanakaya）如同夢。這完全是就佛的境界而言的。還有，那尊佛

【English Translation】 English version Also. This is the land ruled by one Buddha. Some say 'banner pole' (表剎, biao cha), because pillars and banner poles are used to mark the place of residence. 'Constantly contemplate for three months' comes from the Contemplation Sutra, which says: 'When a Bodhisattva enters this Samadhi (三昧, san mei), he will see Amitabha (阿彌陀佛, A mi tuo fo). Then (the Bodhisattva) will ask that Buddha, what causes and conditions are necessary to be reborn in his land.' The Buddha will answer: 'Good son, because you cultivate the Samadhi of Buddha-Recollection without forgetting, you can be reborn in my land, and even attain the thirty-two marks of the Buddha (三十二相, san shi er xiang), etc.' Now the scripture says 'How to contemplate?', which is the question asked by the Bodhisattva upon seeing the Buddha in Samadhi. From 'contemplating the thirty-two marks' down to 'thousand-spoked wheel mark', is the Buddha's answer in Samadhi. Using the reverse and forward thinking of the thirty-two marks, so that I can also attain these marks, this is the vow made after seeing the Buddha in Samadhi. Seeing the Buddha's body with excellent marks and adornments, emitting light that illuminates the ten directions, like a molten mass of gold, like Mount Sumeru (須彌山, Xu mi shan) in the great ocean illuminated by sunlight. The practitioner should then remove other thoughts, such as mountains and forests, and only contemplate the Buddha's body, like a red gold image appearing in crystal. Next, '次又念下 (ci you nian xia)' precisely explains the cultivation of the three contemplations (三觀, san guan) through contemplating the realm. First is the contemplation of emptiness (空觀, kong guan). The initial scripture briefly explains the investigation of my body and mind, as well as the Buddha in Samadhi. Where do the Buddha's form body and mind come from? The first two sentences are precisely the investigation. Next, '從佛不用下 (cong fo bu yong xia)', investigating oneself will reveal that both mind and Buddha are unattainable. Can one see the Buddha's form body and mind through my form body and mind? The four sentences listed here, the first saying '佛不用心得者 (fo bu yong xin de zhe)', means not using my mind to attain the Buddha's mind; '不用身得者 (bu yong shen de zhe)', means not using my body to attain the Buddha's body. The alternating sentences '不用心得佛色 (bu yong xin de fo se)' etc., simply omit the word 'my'. Why? The following explains that the Buddha's form body and mind have no form and nothing to be attained, and my form body and mind are also the same. Body and mouth are form, wisdom is mind. The reason why there is form and mind is because there is 'I'. Because 'I' is empty, it conforms to the original nature of the Dharma. Destroying this fundamental emptiness is called '壞本 (huai ben)', and cutting off this destruction is called '絕本 (jue ben)'. Next is the contemplation of provisional existence (假觀, jia guan). The scripture lists six metaphors: dream, treasure, bone, image. Their meanings are roughly the same, just repeated explanations, now briefly combined. The metaphor of dream, the nature of mind is like the realm, contemplation is like conditioned thought, and the accomplishment of contemplation is like a dream. This is entirely in terms of the practitioner. Furthermore, the Dharmakaya (法身, Fa shen) is like the realm, the Sambhogakaya (報身, Bao shen) is like thought, and the Nirmanakaya (應身, Ying shen) is like a dream. This is entirely in terms of the Buddha's realm. Also, that Buddha

如境行人如想見佛如夢。此約感應合論也。三夢皆爾。故凡起觀想想成見相皆具三意。畢竟空中求佛叵得。故知前後二夢明見而不可得。中間一夢明不可得而見。故初夢雲覺已追念不知在何處。最後夢雲覺已腹空。中間夢雲不來不往。而樂事宛然。故大論第七云。如佛在世三人為伴。聞毗舍離有淫女名庵羅婆利。舍衛國有淫女名須曼那。王舍城有淫女名優缽羅盤那。端正無比。三人各聞。長念心著。便於夢中與彼從事。覺已心念彼不來我不往。而淫事得辦。因是即悟諸法亦爾。於是共至跋陀婆羅菩薩所而問其事。菩薩答言。諸法實爾皆從念生。菩薩為其方便說法。得不退地。此文但引三中之一。般舟文同。寶等三者與夢大同。寶如能緣心。琉璃如所緣境。影現如夢事。觀骨映象各具三義亦復如是。若作異者所謂依空而現於假。琉璃如空影現如假。無骨如空起光如假。凈鏡如空現像如假。前三亦具空假二義。以帶空心出假故也。行人下經中略合也。鏡喻起觀。行者名行人色。色即身也。由念相現名為所有。見已即問。佛答所問。聞佛所說心大歡喜。雖在三昧說者是佛。故曰聞經。次中觀者。初文即是彼經菩薩得三昧已。起思惟文。今文存略及隨義便。語猶難見。先對錄彼文令此文可解。次更釋今文。今云自念至無所至。

【現代漢語翻譯】現代漢語譯本如境行人如果想見到佛，就像做夢一樣。這是從感應的角度來綜合論述的。三種夢都是如此。所以凡是發起觀想，想像成就見到佛的形象，都具備這三種含義。畢竟在空中尋求佛是不可得的。所以知道前後兩個夢，明明見到卻不可得。中間一個夢，明明知道不可得卻能見到。所以第一個夢說，醒來后追憶，不知道在什麼地方。最後一個夢說，醒來後覺得肚子空空的。中間的夢說，不來不去，而快樂的事情宛然存在。《大智度論》第七卷說，如同佛在世的時候，有三個人結伴同行，聽說毗舍離城有個妓女名叫庵羅婆利（Amra-pali，古印度著名妓女），舍衛國有位美女名叫須曼那（Sumanā，人名），王舍城有位美女名叫優缽羅盤那（Utpalavarnā，蓮花色比丘尼），都端正無比。三個人各自聽聞后，長久思念，心裡愛慕，於是在夢中與她們交合。醒來後心里想，她們沒有來，我也沒有去，而淫事卻辦成了。因此就領悟到諸法也是如此。於是共同到跋陀婆羅菩薩（Bhadra-pāla，賢護菩薩）那裡詢問這件事。菩薩回答說，諸法確實如此，都是從念頭產生的。菩薩為他們方便說法，使他們證得不退轉地。這段文字只引用了三種夢中的一種。般舟三昧的道理相同。寶、琉璃、影這三者與夢非常相似。寶珠如同能緣的心，琉璃如同所緣的境界，影現如同夢中的事情。觀骨、映象各自具備這三種含義也是如此。如果做出區別，那就是依空而顯現於假象。琉璃如同空，影現如同假象。沒有骨頭如同空，起光如同假象。清凈的鏡子如同空，顯現影像如同假象。前面三種也具備空、假兩種含義，因為帶著空性的心而顯現假象的緣故。『行人』是下經中的簡略說法。鏡子的比喻是發起觀想。行者名為行人（practitioner），*就是身體。由念頭顯現形象，名為所有。見到后就提問。佛回答所問。聽聞佛所說，心裡非常歡喜。雖然在三昧中，說法的是佛，所以說『聞經』。其次是中觀。最初的文字就是那部經中菩薩得到三昧后，發起思惟的文字。現在的文字是存略以及隨順義理的方便說法，言語仍然難以理解。先對照記錄那部經的文字，使這段文字可以理解。其次再解釋現在的文字。現在說『自念』到『無所至』。

【English Translation】 English version A practitioner who walks in accordance with the realm, if they wish to see the Buddha, it is like a dream. This is a comprehensive discussion from the perspective of resonance. All three dreams are like this. Therefore, whenever one initiates contemplation, imagining and achieving the sight of the Buddha's image, it possesses these three meanings. Ultimately, seeking the Buddha in emptiness is unattainable. Thus, it is known that the first and last dreams clearly see but are unattainable. The middle dream clearly knows it is unattainable but can see. Therefore, the first dream says, 'Upon awakening, recalling, one does not know where it is.' The last dream says, 'Upon awakening, the stomach feels empty.' The middle dream says, 'Neither coming nor going, yet the joyful events are vividly present.' The seventh volume of the Mahāprajñāpāramitāśāstra says, 'It is like when the Buddha was in the world, three people traveled together. They heard that in Vaishali there was a courtesan named Amrapali (Amra-pali, a famous courtesan in ancient India), in Shravasti there was a beautiful woman named Sumanā (Sumanā, a personal name), and in Rajagriha there was a beautiful woman named Utpalavarnā (Utpalavarnā, the lotus-colored Bhikkhuni), all incomparably beautiful. Each of the three people, upon hearing this, cherished long thoughts and became enamored in their hearts. Thus, in their dreams, they engaged in intercourse with them. Upon awakening, they thought in their hearts, 'They did not come, and I did not go, yet the act of lust was accomplished.' Therefore, they realized that all dharmas are also like this. Then, they went together to Bhadra-pāla Bodhisattva (Bhadra-pāla, Worthy Protector Bodhisattva) to inquire about this matter. The Bodhisattva replied, 'Indeed, all dharmas are like this, arising from thoughts.' The Bodhisattva expediently taught them the Dharma, enabling them to attain the stage of non-retrogression.' This passage only quotes one of the three dreams. The principle of the Pratyutpanna Samadhi is the same. The three, jewel, crystal, and shadow, are very similar to dreams. The jewel is like the mind that can perceive, the crystal is like the object of perception, and the appearance of the shadow is like the events in a dream. Contemplating bones and images each possesses these three meanings as well. If a distinction is made, it is that it relies on emptiness to manifest in illusion. The crystal is like emptiness, and the appearance of the shadow is like illusion. The absence of bones is like emptiness, and the arising of light is like illusion. A clean mirror is like emptiness, and the appearance of an image is like illusion. The previous three also possess the two meanings of emptiness and illusion, because they manifest illusion with a mind that carries emptiness. 'Practitioner' is an abbreviated expression from the lower sutra. The metaphor of the mirror is the initiation of contemplation. The practitioner is called a practitioner, * which is the body. The appearance of an image from thought is called possession. Upon seeing it, one asks questions. The Buddha answers the questions. Upon hearing what the Buddha says, the heart is filled with great joy. Although in samadhi, it is the Buddha who speaks, so it is said 'hearing the sutra.' Next is the Middle Way. The initial text is the text of the Bodhisattva initiating thought after attaining samadhi in that sutra. The current text is an abbreviation and a convenient expression that follows the meaning, and the language is still difficult to understand. First, record the text of that sutra to make this text understandable. Then, explain the current text. Now it says 'from self-thought' to 'nowhere to go.'

彼經云。菩薩思惟云。佛從何所來我亦無所至。即知諸佛無所從來我無所至。今云我所念即見。彼經云。作是念時三界皆無所有。皆心所作。何以故。隨心所念皆悉得見。今云心作佛心自見心見佛心。彼經云。以心見佛心作佛。今云是佛心是我心見佛。彼經云。心即是佛心即我身。今云心不自知心心不自見心。彼經云。心不自知心亦不自見心。若取心相皆悉無智。皆從無明出。因是心相即入諸法實相。得是三昧智慧。以二力故隨意二愿。定慧二力。次釋今文。初句準經可知。次我所念等諸句中所言佛者。皆具二意。一自心三昧所見佛。二西方從因感果佛。今具含二義共為一境。為順理故從初義釋。三昧既成隨念即見。見是心性名心作佛。佛既心作故見佛時。名見自心。若見自心即見佛心。以彼佛心是我心故。是佛心至見佛者。明所見佛不異我心。心不自知心至見心者。明雖見佛求能見者及意緣知。畢竟叵得。故此中意但觀自心及所見佛。不出法性。故見佛心即見己心。己心佛心即是中道。不須更置雙非等言。從心有想至泥洹者。釋上叵得之心即是涅槃。是法不可示者。明非說所知。皆念至空耳者明涅槃離念。假使有念亦了能所皆悉空寂。次五言偈即頌前文對之可見。次諸佛下七言偈者。更轉釋向五言偈也。初句者。一

切諸佛由觀己心不異佛心。故得成佛。次句者。釋初句中所觀之心心如佛心。佛心無垢己心亦無。次句者。五道由心心體本凈。雖遍五道不受彼色。如病眼者遍空見華。華雖遍空空無所受。水波水濕亦復如是。次句者。總結觀意。作此解者成圓融道。佛印者釋前所觀。既是實相故名佛印。無所貪下釋出觀相。不貪于有不著于空不求于中。無三想故所有所欲皆悉言盡。有謂觀境欲謂觀智。能所皆亡。亡故無生故無從生。以無生故亦無有滅。被壞名滅自滅名壞。體其本無名為無滅。本滅自無名無壞敗。能趣之道必藉此理。名為道要。從始至終此理為本。名為道本。是印等者挫小況迷。小乘斷惑義如壞印。二乘自謂生滅度想。而彼所行本是佛道。二乘永滅尚不能壞。況復魔界順於生死。生死之體即涅槃故。豈有涅槃更壞涅槃。婆沙云下引論校量。論寄次第故先念色。還寄教相辨相體等。藏通修得別圓發得。別存教道所依少別。又若用所依。藏依福德通依空慧。別依緣修圓依實相。此即四種相因不同。寄教雖爾論文多依后二教義。且為初行令觀色相。又三藏因文亦不定。或一因一相如大經三十六師子吼問。云何得佛三十二相。佛因廣答因各不同。若大論第五有共有別。具如法界次第。報恩第七天王第七。所言因者即是相業。言

【現代漢語翻譯】現代漢語譯本：諸佛之所以能成就佛果，是因為他們觀察到自己的心與佛心並無二致。因此才能證得佛果。『次句者』，解釋第一句中所觀的心，此心如同佛心一般。佛心沒有垢染，自己的心也沒有垢染。『次句者』，五道輪迴皆由心所生，心的本體原本清凈。雖然遍經五道，卻不受五道之色所染。如同患有眼疾的人，眼中遍見空中華朵。花雖遍佈虛空，虛空卻不受其影響。水波與水濕也是如此。『次句者』，總結觀心的要義。如此理解的人，便能成就圓融之道。『佛印者』，解釋前面所觀之境。既然是實相，所以稱之為佛印。『無所貪下』，解釋觀心的狀態。不貪執于『有』，不執著于『空』，不追求于『中』。因為沒有這三種妄想，所以一切言語和慾望都已窮盡。『有』指的是所觀之境，『欲』指的是能觀之智。能觀與所觀皆已消亡。因為消亡，所以無生；因為無生，所以無從生起。因為無生，所以也無有滅。被外力破壞稱為『滅』，自身消亡稱為『壞』。體悟其本性空無，稱為『無滅』。原本寂滅，自身空無，稱為『無壞敗』。想要證入正道，必須依靠此理，這便是『道要』。從始至終，此理為根本，這便是『道本』。『是印等者』，是爲了貶低小乘的迷惑。小乘斷除煩惱，就像是毀壞印章一樣。二乘之人自以為證得生滅之度的境界，但他們所行之路，原本就是佛道。二乘的永滅尚且不能破壞佛道，更何況是順應生死的魔界呢？因為生死的本體就是涅槃，哪裡會有涅槃再去破壞涅槃呢？『婆沙云下』，引用論典來校量。論典依據次第，所以先念色。也依據教相來辨別相體等。藏教和通教是修習而得，別教和圓教是開悟而得。別教儲存教道，所依據的略有差別。又如果從所依據的方面來說，藏教依據福德，通教依據空慧，別教依據緣修，圓教依據實相。這就是四種相因的不同。雖然是依據教義，但論文大多依據后兩種教義。暫且爲了初學者，讓他們觀想色相。而且三藏的因文也不一定，或者一個因對應一個相，如《大般涅槃經》中三十六師子吼問，『云何得佛三十二相？』佛陀廣泛地回答，因各不相同。如果按照《大智度論》第五卷所說，有共有別。具體內容詳見《法界次第》。《報恩經》第七卷，《天王經》第七卷。所說的『因』，就是相業。言

【English Translation】 English version: The reason why all Buddhas attain Buddhahood is because they observe that their own minds are no different from the Buddha's mind. Therefore, they are able to attain Buddhahood. 'The next sentence' explains that the mind contemplated in the first sentence is like the Buddha's mind. The Buddha's mind is without defilement, and so is one's own mind. 'The next sentence' states that the five paths of reincarnation arise from the mind, and the essence of the mind is originally pure. Although it traverses the five paths, it is not affected by their colors. It is like a person with diseased eyes seeing flowers in the sky. Although the flowers fill the sky, the sky is not affected by them. The waves and wetness of water are also like this. 'The next sentence' summarizes the essence of contemplation. Those who understand in this way can attain the path of perfect integration. 'The Buddha-seal' explains the object of contemplation mentioned earlier. Since it is the true reality, it is called the Buddha-seal. 'Without greed below' explains the state of contemplation. Not being greedy for 'existence', not being attached to 'emptiness', and not seeking 'the middle way'. Because there are no these three delusions, all words and desires are exhausted. 'Existence' refers to the object of contemplation, and 'desire' refers to the wisdom of contemplation. Both the observer and the observed have vanished. Because of vanishing, there is no birth; because of no birth, there is no arising. Because there is no birth, there is also no extinction. Being destroyed by external forces is called 'extinction', and self-destruction is called 'decay'. Realizing its inherent emptiness is called 'no extinction'. Originally extinguished, inherently empty, is called 'no decay'. To enter the right path, one must rely on this principle, which is the 'essential of the path'. From beginning to end, this principle is the foundation, which is the 'root of the path'. 'These seals, etc.' are to belittle the delusions of the Hinayana. The Hinayana's cutting off of afflictions is like destroying a seal. The two vehicles (聲聞乘 Shravakayana and 緣覺乘 Pratyekabuddhayana) believe that they have attained the state of birth and death, but the path they are walking is originally the Buddha's path. The eternal extinction of the two vehicles cannot destroy the Buddha's path, let alone the realm of demons that follows birth and death? Because the essence of birth and death is Nirvana, how can there be Nirvana destroying Nirvana? '婆沙云(Vibhasa)下' quotes the treatise to compare. The treatise is based on the order, so first contemplate form. It also distinguishes the essence of form, etc., according to the teachings. The 藏教(Tripitaka teaching) and 通教(common teaching) are attained through practice, while the 別教(distinct teaching) and 圓教(perfect teaching) are attained through enlightenment. The 別教(distinct teaching) preserves the teachings, and the basis is slightly different. Also, if viewed from the basis, the 藏教(Tripitaka teaching) relies on merit, the 通教(common teaching) relies on the wisdom of emptiness, the 別教(distinct teaching) relies on conditioned practice, and the 圓教(perfect teaching) relies on true reality. These are the differences in the four kinds of causes. Although it is based on the teachings, the papers mostly rely on the latter two teachings. For beginners, let them contemplate form. Moreover, the cause texts of the 三藏(Tripitaka) are not fixed, or one cause corresponds to one form, such as in the thirty-six lion's roar questions in the 大般涅槃經(Mahaparinirvana Sutra), 'How to attain the thirty-two marks of a Buddha?' The Buddha answered extensively, and the causes were different. According to the fifth volume of the 大智度論(Mahaprajnaparamita Shastra), there are common and distinct aspects. See 法界次第(Dharmadhatu Sequence) for details. The seventh volume of the 報恩經(Repaying Kindness Sutra), the seventh volume of the 天王經(Heavenly King Sutra). The 'cause' mentioned is the karma of form. 言

相果者即三十二。束為頌曰。

奩輪手足指纖長　　手足柔軟合縵掌　跟滿趺稱腨膝藏　　身正一毛上向旋　金色丈光塵七滿　　腋滿臆端圓具白　牙頰味舌梵如頻　　眼金𥇒牛毫肉髻

應以法界次第勘之則知分齊。此相現時。即是藏通極果別圓真因。所證理體而為相體。言相用者一一各有利他之用。別圓分果雖在地住。利他之用復勝藏通。能令眾生至極妙故。故大經性品云。如是佛性不可思議。三十二相亦不可思議。彼婆沙文無小乘意。但為始行旁借小宗。四十不共法中應云報身。言法身者。即以報身不共之法名為法身。次雲實相即是法身。論第六云。既念生身三十二相已。次念功德法。謂四十不共。偈云。諸佛是法身非但肉身故。佛法雖無量不與諸人共。若人念者則得歡喜。束為偈曰。

飛行自在　　變化無量　　如意無邊　聲聞自在　　智知他心　　心得自在　常在安慧　　常不忘誤　　金剛三昧　知不平事　　知無色事　　通達諸事　知心不相應　　大勢波羅蜜　無量波羅蜜　　聞得波羅蜜　具三輪說法　　所說不空過　說法無謬失　　無有能害者　賢聖中大將　　四不護為四　四無畏為四　　十力以為十　並無礙解脫　　是為四十法

四不護者。身口意資

【現代漢語翻譯】現代漢語譯本『相果』指的是三十二相（Buddha's 32 physical characteristics）。總結成頌文如下：

手如奩輪（perfectly rounded hands），手足手指纖長，手足柔軟，指間有縵網相（webbed fingers and toes），腳跟豐滿，腳面平整，小腿勻稱，膝蓋不顯露，身軀端正，一毛孔生一毛向上旋，身色金黃，身放丈光，身上常無塵垢，腋下豐滿，胸部端正飽滿，牙齒潔白，雙頰豐滿，味覺靈敏，舌相廣長，聲音如梵天般清凈，眼睛紺青色，如牛王般，頭頂有肉髻（protuberance on the crown of the head）。

應以法界次第來考察這些相，就能知道它們的差別。這些相顯現之時，即是藏教、通教的極果，別教、圓教的真因，所證的理體即為相的本體。說到相的作用，每一個相都有利益他人的作用。別教、圓教的分果菩薩即使住在地上，他們利益他人的作用也勝過藏教、通教的聖者，因為他們能令眾生達到極妙的境界。所以《大般涅槃經·性品》中說：『如是佛性不可思議，三十二相亦不可思議。』彼《婆沙論》的文句沒有小乘的含義，只是為初學者方便借用小乘的宗義。四十不共法中應說是報身。說『法身』，即是以報身不共之法名為法身。其次說『實相』，即是法身。《瑜伽師地論》第六卷說：『既念生身三十二相已，次念功德法，謂四十不共。』偈頌說：『諸佛是法身，非但肉身故。佛法雖無量，不與諸人共。若人念者，則得歡喜。』總結成偈頌如下：

飛行自在，變化無量，如意無邊，聲聞自在，智知他心，心得自在，常在安慧，常不忘誤，金剛三昧，知不平事，知無色事，通達諸事，知心不相應，大勢波羅蜜，無量波羅蜜，聞得波羅蜜，具三輪說法，所說不空過，說法無謬失，無有能害者，賢聖中大將，四不護為四，四無畏為四，十力以為十，並無礙解脫，是為四十法。

四不護指的是身、口、意、資具四種不需守護之處。

【English Translation】 English version 『Appearance Fruits』 refer to the thirty-two marks (Lakshanas) of a Buddha. Summarized in verse as follows:

Hands like a coffer wheel (perfectly rounded hands), slender fingers and toes, soft hands and feet, webbed fingers and toes, full heels, flat insteps, shapely calves, concealed knees, upright body, one hair growing from each pore and curling upwards, golden body color, radiating a fathom of light, body always free from dust, full armpits, upright and full chest, white teeth, full cheeks, sensitive taste, broad and long tongue, voice as pure as Brahma, eyes the color of dark blue sapphire, like a bull king, protuberance on the crown of the head (Ushnisha).

These marks should be examined according to the order of the Dharmadhatu to understand their distinctions. When these marks appear, they are the ultimate fruit of the Tripitaka and Common teachings, and the true cause of the Distinct and Perfect teachings. The principle realized is the substance of the marks. Speaking of the function of the marks, each mark has the function of benefiting others. Bodhisattvas of the Distinct and Perfect teachings, even when residing on the ground, their function of benefiting others surpasses that of the Tripitaka and Common teachings, because they can lead sentient beings to the ultimate wonderful state. Therefore, the 『Nature Chapter』 of the Mahaparinirvana Sutra says: 『Such Buddha-nature is inconceivable, and the thirty-two marks are also inconceivable.』 The text of the Mahavibhasa does not have the meaning of the Hinayana, but is only a convenient borrowing of the Hinayana doctrine for beginners. Among the forty unshared dharmas, it should be said to be the Reward Body (Sambhogakaya). Saying 『Dharma Body (Dharmakaya)』 means that the unshared dharmas of the Reward Body are called the Dharma Body. Next, saying 『Reality』 is the Dharma Body. The sixth volume of the Yogacarabhumi-sastra says: 『Having contemplated the thirty-two marks of the manifested body, next contemplate the meritorious dharmas, namely the forty unshared dharmas.』 The verse says: 『The Buddhas are the Dharma Body, not just the physical body. Although the Buddha-dharma is immeasurable, it is not shared with others. If one contemplates them, one will obtain joy.』 Summarized in verse as follows:

Freedom of flight, immeasurable transformations, boundless wish-fulfillment, freedom of the Sravakas, wisdom to know the minds of others, freedom of the mind, always in peace and wisdom, always without forgetting or error, Vajra Samadhi, knowing unfair matters, knowing formless matters, penetrating all matters, knowing the mind not corresponding, Great Power Paramita, Immeasurable Paramita, Hearing Paramita, possessing the three wheels of Dharma teaching, what is said is not in vain, teaching without error, no one can harm, great general among the wise and holy, the four unprotections are four, the four fearlessnesses are four, the ten powers are ten, along with unobstructed liberation, these are the forty dharmas.

The four unprotections refer to the four aspects of body, speech, mind, and requisites that do not need protection.

生。論文廣釋此四十法今略引名。若地持成熟品。有一百四十不共法。謂三十二相八十種好。十力四無礙解四無所畏。三念處七無上。一身無上謂相好。二行無上謂度人。三正無上謂正見威儀凈命。四智無上謂四無畏。五神力無上謂六通。六斷無上謂煩惱盡。七住無上謂聖梵天等住。大論等文。十八不共十力四無畏四無礙。大悲三念處為四十不共。今用婆沙文且依婆沙。數雖不同意義不別。婆沙云。唸佛轉深見實相身。故偈云不貪著色法二身等。重頌三身也。善知一切法永寂如虛空者。論云。諸法本來無生無滅。菩薩信樂色法二身猶如虛空故。於一切處得無障礙。障礙者謂須彌山等。何以故。是人未得天眼念他方佛得禪定法得殊勝樂。是三昧成相隨意見佛。勸修中實智為佛母見中為佛眼。善權方便父無緣大悲母。問。母豈容二。答。實智為所生大悲為所養。悲智不具真子不成。一切諸佛莫不皆爾。如構乳等者。以一捋頃以為一構。構字型俗正應作𤚲。謂取牛乳。若聞是三昧如上四番功德者。今文與論有少回互者此有深意。今錄論文次明互相。論云。如人輕捷其疾如風。于百年行不嘗休息。遍於十方。是人所行唯除如來不知其數。是人行處滿中真金以用佈施。若人於是三昧四種隨喜迴向菩提常求多聞。如過去諸佛行菩薩

【現代漢語翻譯】現代漢語譯本生。《論文》廣泛解釋了這四十種不共法，現在簡略地列出名稱。如《地持經·成熟品》中，有一百四十種不共法，即三十二相（佛陀的身體特徵），八十種好（佛陀身相的細微優點），十力（佛陀的十種力量），四無礙解（佛陀的四種無礙辯才），四無所畏（佛陀的四種無所畏懼的品質），三念處（佛陀的三種念住），七無上（佛陀的七種無上之處）。一身無上，指相好莊嚴；二行無上，指度化眾生；三正無上，指正見、威儀、清凈的生命；四智無上，指四無畏；五神力無上，指六神通；六斷無上，指煩惱斷盡；七住無上，指安住于聖梵天等境界。《大智度論》等經文提到，十八不共法、十力、四無畏、四無礙解、大悲、三念處，合為四十不共法。現在採用《婆沙論》的說法，且依據《婆沙論》，數量雖然不同，但意義沒有差別。《婆沙論》說，唸佛深入，就能見到實相之身，所以偈頌說『不貪著色法二身等』，這是再次讚頌三身（法身、報身、應身）。『善知一切法永寂如虛空者』，《論》中說，諸法本來無生無滅，菩薩信樂色法二身猶如虛空，所以在一切處都能無有障礙。障礙指的是須彌山等。為什麼呢？因為這個人未得天眼，卻能憶念他方佛，得到禪定之法，得到殊勝的快樂。這是三昧成就的相，隨意見佛。勸修中實智，作為佛母，見中為佛眼，善巧方便為父，無緣大悲為母。問：母親怎麼能有兩個？答：實智是所生之母，大悲是所養之母。悲智不具足，就不能成為真正的佛子。一切諸佛莫不如此。『如構乳等者』，以一捋的時間作為一構。『構』字形體俗，正字應寫作『𤚲』，指的是取牛乳。如果聽聞這個三昧，如上面所說的四種功德，現在經文與《論》有少許差異，這裡有深意。現在記錄《論文》，再說明互相之間的差異。《論》中說，如果有人輕捷如風，在百年中不停歇地行走，遍及十方，這個人所行之處，除了如來，沒有人能知道其數量。這個人所行之處，都佈滿了真金，用來佈施。如果有人對這個三昧，四種隨喜，迴向菩提，常常尋求多聞，就像過去諸佛行菩薩道一樣。

【English Translation】 English version Born. The Treatise extensively explains these forty unshared dharmas (unique qualities of a Buddha), and now I will briefly list their names. For example, in the Stage of Maturation chapter of the Yogācārabhūmi-śāstra, there are one hundred and forty unshared dharmas, namely the thirty-two marks (of a great man, mahāpuruṣa-lakṣaṇa), eighty minor marks (of excellence, anuvyañjana), ten powers (daśa-bala), four kinds of unobstructed knowledge (catasra-pratisaṃvidā), four fearlessnesses (catvāri-vaiśāradyāni), three establishments of mindfulness (trīṇi smṛtyupasthānāni), and seven unsurpassed qualities (sapta-anuttarāni). The first unsurpassed quality is unsurpassed in body, referring to the marks and minor marks. The second is unsurpassed in conduct, referring to liberating beings. The third is unsurpassed in righteousness, referring to right view, dignified conduct, and pure livelihood. The fourth is unsurpassed in wisdom, referring to the four fearlessnesses. The fifth is unsurpassed in supernatural power, referring to the six superknowledges (ṣaṭ-abhijñā). The sixth is unsurpassed in cessation, referring to the exhaustion of afflictions. The seventh is unsurpassed in abiding, referring to abiding in the realms of the holy Brahma, etc. The texts of the Mahāprajñāpāramitopadeśa and others mention the eighteen unshared dharmas, ten powers, four fearlessnesses, four unobstructed knowledges, great compassion (mahākaruṇā), and three establishments of mindfulness, totaling forty unshared dharmas. Now, we will use the text of the Vibhāṣā and rely on the Vibhāṣā. Although the numbers are different, the meanings are not different. The Vibhāṣā says that by deeply contemplating the Buddha, one sees the body of reality (dharmakāya). Therefore, the verse says, 'Not being attached to the form body and the other two bodies, etc.,' which is again praising the three bodies (of a Buddha: dharmakāya, saṃbhogakāya, and nirmāṇakāya). 'Being skilled in knowing that all dharmas are eternally quiescent like space,' the Treatise says, 'All dharmas are originally without arising or ceasing. Bodhisattvas believe and delight in the form body and the other two bodies as being like space, therefore, they are without obstruction in all places.' Obstructions refer to things like Mount Sumeru. Why is this? Because this person, even without attaining the divine eye (divyacakṣus), can remember Buddhas in other lands, obtain the dharma of meditative concentration (dhyāna), and obtain supreme joy. This is the characteristic of the samadhi being accomplished, and one sees the Buddha according to one's thoughts. Encouraging the cultivation of the middle, real wisdom (madhyama-prajñā) as the mother of the Buddhas, seeing the middle as the eye of the Buddhas, skillful means (upāya) as the father, and causeless great compassion as the mother. Question: How can a mother be two? Answer: Real wisdom is the mother who gives birth, and great compassion is the mother who nurtures. Without both compassion and wisdom, one cannot become a true child of the Buddha. All Buddhas are like this. 'Like milking cows, etc.,' taking the time of one stroke as one milking. The character 'milking' is a vulgar form; the correct character should be '𤚲', referring to taking milk. If one hears this samadhi, like the four kinds of merits mentioned above, the current text and the Treatise have slight differences, and there is a deep meaning here. Now, I will record the Treatise and then explain the differences between them. The Treatise says, 'If a person is as swift as the wind, traveling without rest for a hundred years, pervading the ten directions, no one knows the number of places this person has traveled except for the Tathāgata. The places this person has traveled are filled with true gold, which is used for giving. If a person has four kinds of rejoicing in this samadhi, dedicating it to bodhi, and constantly seeking to hear much, it is like the past Buddhas practicing the bodhisattva path.'

道時。隨喜是三昧。我亦如是隨喜。未來現在亦復如是。三世菩薩所行三昧亦復如是。三世佛為三番。三世菩薩為一番。是隨喜福于上施金之福。百千億分不及其一。故聞是三昧不驚。得無邊果報。若墮劫火火即尋滅。若遇官事師子虎狼惡獸惡龍諸毒蟲等。夜叉羅剎鳩槃荼等。皆有毀者無有是處。唯除業報必應受者。若得眼耳風等病者無有是處。常為天龍八部所護。諸天諸佛來至其所。若一劫若減一劫說不能盡。何況信況定心修。況成就者。此校量福又有四番果報。一不驚。二信受。三定心修。四能成就。次明互相者。今文以捷疾行為塵界。施金與寶名異意同。先將果報四番。以校量施寶功德。次將隨喜四番以校量果報四番。謂自成等不如隨喜福多者。此經通小。若不迴向及隨喜等。唯自修成義當於小。故以迴向四番形斥果報四番也。此一往勸助之言耳。若不修等者。重寶三昧也。不修此法人天之中。有修是三昧者為之憂悲。悲其有失大利之苦。如齆人等譬不行法人。齆者鼻病不聞氣也。經卷如旃檀。或遇是經義如手把。破戒無信義如鼻齆。不肯修行如不嗅。如田家子譬不識法人。三昧行法如摩尼珠。無識之人如田家子。棄妙行法反貪五欲如珠博牛。故彼經上捲雲。如愚癡子人與滿手旃檀。不肯受之謂為不凈。香主語

【現代漢語翻譯】當宣講此法之時，隨喜這種三昧（正定）。我也如此隨喜，未來和現在也是如此。過去、現在、未來三世的菩薩所修行的三昧也是如此。三世諸佛為三番，三世菩薩為一番。這種隨喜的福報，比用金錢布施的福報，百千億分之一都比不上。所以，聽到這種三昧不要驚慌，能得到無邊的果報。如果遇到劫火，火焰會立刻熄滅。如果遇到官司、獅子、老虎、豺狼、惡獸、惡龍、各種毒蟲等，以及夜叉（Yaksha，一種鬼神）、羅剎（Rakshasa，一種惡鬼）、鳩槃荼（Kumbhanda，一種守門鬼）等，想要加害於你，是沒有這種可能的。除非是業報必須承受的。如果得了眼病、耳病、風病等，也是沒有這種可能的。常常受到天龍八部（Tianlong Babu，佛教中的八類護法神）的護佑，諸天諸佛會來到你的住所。即使說一劫（kalpa，佛教時間單位）或者減少一劫的時間，也說不完這種功德，更何況是相信、並且以堅定之心去修習，更何況是成就這種三昧的人。這種校量福報，又有四番果報：一是不驚慌，二是信受，三是堅定地修習，四是能夠成就。接下來闡明互相之間的關係。現在的經文以捷疾行（Jiejixing）為塵界（Chenjie，充滿塵埃的世界），施金與施寶，名稱不同，意義相同。先將果報的四番，用來校量施寶的功德。然後將隨喜的四番，用來校量果報的四番，意思是說，自己成就等等，不如隨喜的福報多。這部經通於小乘。如果不迴向以及隨喜等等，只是自己修成，意義上屬於小乘。所以用迴向的四番來彰顯果報的四番。這只是一種勸助的說法。如果不修等等，指的是重寶三昧（Zhongbao Sanmei）。不修習這種法的人，在人天之中，有修習這種三昧的人會為他憂愁悲傷，悲傷他失去了大利益的痛苦。如同鼻塞的人等等，比喻不行法的人。鼻塞的人，鼻子有病，聞不到氣味。經卷如同旃檀（zhan tan，一種香木），或者遇到這部經的意義，如同手把著它。破戒無信的人，如同鼻子堵塞，不肯修行，如同不聞氣味。如同田家的孩子，比喻不認識法的人。三昧行法如同摩尼珠（Mani bead，一種寶珠），沒有見識的人如同田家的孩子，拋棄妙行法，反而貪戀五欲，如同用寶珠換牛。所以那部經的上卷說，如同愚癡的孩子，別人給他滿滿一手的旃檀，他不肯接受，認為是不乾淨的。香主說。現代漢語譯本

【English Translation】 When expounding this Dharma, rejoicing in this Samadhi (state of meditative consciousness). I also rejoice in this way, and so will it be in the future and the present. The Samadhi practiced by the Bodhisattvas (enlightened beings) of the past, present, and future is also like this. The Buddhas (enlightened ones) of the three times are for three times, and the Bodhisattvas of the three times are for one time. The merit of this rejoicing is such that even a fraction of one hundred thousand trillionth cannot compare to the merit of giving gold. Therefore, do not be alarmed upon hearing this Samadhi, for you will obtain boundless rewards. If you encounter the fire of a kalpa (an aeon, a long period of time), the flames will immediately extinguish. If you encounter lawsuits, lions, tigers, wolves, fierce beasts, evil dragons, various poisonous insects, as well as Yakshas (a type of spirit), Rakshasas (a type of demon), Kumbhandas (a type of guardian spirit), etc., who seek to harm you, such a thing is impossible. Unless it is karmic retribution that must be endured. If you contract eye diseases, ear diseases, wind diseases, etc., such a thing is also impossible. You will always be protected by the Eight Divisions of Gods and Dragons (eight classes of supernatural beings in Buddhism), and all the Buddhas and Bodhisattvas will come to your dwelling. Even if one were to speak for a kalpa or less than a kalpa, one could not exhaust the merits of this, let alone those who believe, and even more so those who cultivate with a steadfast mind, and even more so those who attain this Samadhi. This comparison of merits has fourfold rewards: first, not being alarmed; second, believing and accepting; third, cultivating with a steadfast mind; and fourth, being able to attain it. Next, clarifying the mutual relationships. The current text uses Jiejixing (Quick Conduct) as the dust realm (Chenjie, world full of dust), and giving gold and giving treasures have different names but the same meaning. First, the fourfold rewards are used to compare the merits of giving treasures. Then, the fourfold rejoicing is used to compare the fourfold rewards, meaning that one's own attainment, etc., is not as great as the merit of rejoicing. This Sutra is common to the Hinayana (small vehicle). If one does not dedicate the merit and rejoice, etc., but only cultivates oneself, in meaning it belongs to the Hinayana. Therefore, the fourfold dedication is used to highlight the fourfold rewards. This is just a word of encouragement. If one does not cultivate, etc., it refers to the Zhongbao Samadhi (Heavy Treasure Samadhi). Those who do not cultivate this Dharma, among humans and gods, those who cultivate this Samadhi will be saddened and grieved for them, grieving for the suffering of losing great benefits. Like a person with a stuffy nose, etc., it is a metaphor for those who do not practice the Dharma. A person with a stuffy nose has a nasal ailment and cannot smell. The Sutra scroll is like sandalwood (zhan tan, a fragrant wood), or encountering the meaning of this Sutra is like holding it in one's hand. A person who breaks the precepts and has no faith is like having a stuffy nose, unwilling to cultivate, like not smelling. Like a farmer's child, it is a metaphor for those who do not recognize the Dharma. The Samadhi practice is like a Mani bead (a precious jewel), and an ignorant person is like a farmer's child, abandoning the wonderful practice and instead being greedy for the five desires, like exchanging a jewel for an ox. Therefore, the upper scroll of that Sutra says, 'Like a foolish child, someone gives him a handful of sandalwood, but he refuses to accept it, thinking it is unclean.' The fragrance master said. English version

言。此是檀香莫謂不凈且取嗅之。如是癡人閉目棄背不視不嗅。聞三昧者不受及棄而不持戒舍是妙經。又云。如有賈客得摩尼珠示田家子。其人問客。平直幾錢。賈客答言。夜于瞑處其明所照直滿中寶。其人不曉反形此珠言。寧貿得一頭牛不。賈客不復過與其人。亦如譬喻經云。有長者子不別貨。父令往外國興易。初載栴檀往他國賣久久不售。便問他言。市頭何者貴耶。他人答言。市中炭貴。便燒栴檀為炭。◎

止觀輔行傳弘決卷第二之一

止觀輔行傳弘決卷第二之二

唐毗陵沙門湛然述

◎次半行半坐者。先釋方等。亦通四教。故彼經文聞三昧者。結得道益通於三乘及以四眾。經與今文意亦從別。唯為成圓。故意止觀但觀秘密。依此修行事儀未足。文中自指百錄等也。聊者略也。先求夢王等者。如法華疏引。有五種夢。因疑心分別。學習並現事。非人來相語。因此五事夢。此即非人來相語也。列子有六夢。謂正夢萼夢思夢寤夢懼夢等。此即正夢思夢也。故周禮云。佔六夢之吉兇。方等云。佛告文殊。為信男女廣說九十二億諸陀羅尼。一一陀羅尼復九十二億陀羅尼門。佛告華聚。勿妄宣傳當以神明為證。何者。神明有十二夢王。見一王者乃可為說此陀羅尼。云何名為十二夢王。昔雷音比丘為

【現代漢語翻譯】說：『這是檀香，不要說它不乾淨，拿來聞聞。』像這樣愚癡的人，閉著眼睛，背過身去，不看也不聞。聽聞三昧的人，不接受並拋棄而不持戒，捨棄這部妙經。又說，如有商人得到摩尼珠（如意寶珠），展示給農家子弟。那人問商人：『值多少錢？』商人回答說：『夜晚在黑暗的地方，它的光明所照之處，價值充滿其中的寶物。』那人不明白，反而輕視這顆珠子說：『能換一頭牛嗎？』商人不再理會那個人。也像譬喻經里說的，有位富家子弟不識貨物，父親讓他去外國做生意。起初裝載著旃檀（一種名貴的香木）去他國賣，很久都賣不出去。便問別人說：『市場上什麼東西貴啊？』別人回答說：『市場里木炭貴。』於是就把旃檀燒成木炭。 ◎接下來是半行半坐。先解釋方等（佛教經典），也通於四教（藏、通、別、圓四種教法）。所以那部經的經文說，聽聞三昧（一種禪定）的人，總結得到道的好處，通於三乘（聲聞乘、緣覺乘、菩薩乘）以及四眾（比丘、比丘尼、優婆塞、優婆夷）。經文和現在的文意也有區別，只是爲了成就圓教。所以意止觀（一種觀修方法）只觀察秘密。依照這個修行，事相儀軌還不足夠，文中自己指出了百錄等。『聊』是簡略的意思。先求夢王等，如法華疏引，有五種夢，因疑心分別，學習並現事，非人來相語。因此五事夢，此即非人來相語也。列子有六夢，謂正夢萼夢思夢寤夢懼夢等。此即正夢思夢也。故周禮云，佔六夢之吉兇。方等云，佛告文殊（菩薩名）：為信男女廣說九十二億諸陀羅尼（總持法門），一一陀羅尼復九十二億陀羅尼門。佛告華聚（菩薩名）：勿妄宣傳，當以神明為證。何者？神明有十二夢王，見一王者乃可為說此陀羅尼。云何名為十二夢王？昔雷音比丘為

【English Translation】 He said, 'This is sandalwood; do not consider it impure. Take it and smell it.' Such foolish people close their eyes, turn their backs, and neither look nor smell. Those who hear of Samadhi (a state of meditative consciousness) reject and abandon it, not upholding the precepts and discarding this wonderful scripture. It is also said that if a merchant obtains a Mani jewel (wish-fulfilling jewel) and shows it to a farmer's son, the man asks the merchant, 'How much is it worth?' The merchant replies, 'At night, in a dark place, the area illuminated by its light is worth being filled with treasures.' The man does not understand and instead belittles the jewel, saying, 'Can it be traded for an ox?' The merchant no longer pays attention to that person. It is also like the parable in the scripture, where a wealthy man's son does not recognize goods. His father sends him to a foreign country to trade. Initially, he loads sandalwood (a precious fragrant wood) to sell in another country, but he cannot sell it for a long time. He then asks others, 'What is valuable in the market?' Others reply, 'Charcoal is valuable in the market.' So he burns the sandalwood into charcoal. ◎ Next is half-walking and half-sitting. First, explain the Vaipulya Sutras (a collection of Buddhist scriptures), which also encompass the Four Teachings (Tripitaka, Common, Distinct, and Perfect Teachings). Therefore, the scripture says that those who hear of Samadhi (a state of meditative consciousness) summarize the benefits of attaining the Path, which extends to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Four Assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās). The meaning of the scripture and the current text also differ, only to achieve the Perfect Teaching. Therefore, the Intentional Contemplation (a method of contemplation) only observes the secrets. Following this practice, the ritualistic aspects are not sufficient, and the text itself points to the Hundred Records, etc. '聊' (liáo) means brief. First, seek the Dream Kings, etc., as cited in the Commentary on the Lotus Sutra, there are five types of dreams: due to doubt, discrimination, learning, present events, and non-human beings coming to speak. Because of these five types of dreams, this is when non-human beings come to speak. Liezi has six dreams, namely, correct dreams, calyx dreams, thought dreams, waking dreams, fear dreams, etc. This is the correct dream and thought dream. Therefore, the Zhou Rituals say, 'Divining the auspiciousness and inauspiciousness of the six dreams.' The Vaipulya Sutras say, 'The Buddha told Mañjuśrī (Bodhisattva's name): 'For believing men and women, widely explain the ninety-two billion Dharanis (mantras), and each Dharani has ninety-two billion Dharani gates.' The Buddha told Huaju (Bodhisattva's name): 'Do not recklessly propagate them; you should take the deities as proof. Why? The deities have twelve Dream Kings. Only when you see one of the kings can you explain this Dharani.' What are the names of the twelve Dream Kings? In the past, the Bhikshu Leiyin was'

九十二億魔之所掩蔽。生大苦惱。即發大聲稱於十方三世三寶。十方諸佛同發聲言。誰能救此菩薩苦者。有寶王如來重舉聲問諸菩薩。有華聚菩薩白佛言。當以何法而往救之。佛言。當以摩訶袒持陀羅尼章句伏彼魔王。華聚往彼調伏魔已。令諸魔受持此陀羅尼。諸魔各各脫衣供養已。至佛所白言。我等十二大王當受持之。華聚問。何名十二。乃說十二王名。至夢行品中明十二夢相。佛告文殊。若求此法教求十二夢王。若得見一授七日法。一者若於夢中。得通飛行幡蓋從后。是名袒荼羅相。二者若見形像塔廟大眾聚會。是名斤提羅相。三者若見有神著凈潔衣乘白色馬。是名茂持羅相。四者若見乘白象渡可。是名乾基羅相。五者若見乘駱駝上高大山。是名多林羅相。六者若見上高座轉般若。是名波林羅相。七者若見樹下升壇受戒。是名檀林羅相。八者若見鋪列佛像請僧設供。是名禪林羅相。九者若見生華樹入禪定。是名窮林羅相。十者若見大王帶劍遊行。是名迦林羅相。十一者若見王為浴身香坌凈衣。是名伽林羅相。十二者若見王夫人乘車入水見蛇。是名婆林羅相。先鬚髮大勇猛精進生難遭想。自傷傷他。如犯刑者從他求脫。如是念念歸求夢王。若不感者雖行無益。應竭力破慳而修供養。世多直行終成無益。于閑靜處等者

【現代漢語翻譯】現代漢語譯本：九十二億魔眾所掩蔽，產生巨大的苦惱，於是大聲稱念十方三世一切佛法僧三寶的名號。十方諸佛也一同發出聲音說：『誰能救度這位菩薩的苦難？』這時，有寶王如來再次大聲詢問諸位菩薩。華聚菩薩對佛說：『應當用什麼方法去救度他呢？』佛說：『應當用摩訶袒持陀羅尼的章句來降伏那些魔王。』華聚菩薩前往那裡調伏魔眾之後，讓眾魔受持這個陀羅尼。眾魔各自脫下衣服供養之後，來到佛所稟告說：『我等十二大王應當受持這個陀羅尼。』華聚菩薩問：『什麼是十二？』於是宣說了十二位王的名字。在夢行品中闡明了十二種夢相。佛告訴文殊菩薩：『如果要求得這個法教，就要求助於十二夢王。如果能見到其中一位，就傳授七日之法。』第一種，如果在夢中，得到通行證，飛行，幡蓋在身後，這叫做袒荼羅相（Tandula）。第二種，如果見到佛像、佛塔、大眾聚會，這叫做斤提羅相（Jintila）。第三種，如果見到有神穿著乾淨的衣服，騎著白色的馬，這叫做茂持羅相（Mouchila）。第四種，如果見到騎著白象渡河，這叫做乾基羅相（Qianjila）。第五種，如果見到騎著駱駝登上高大的山，這叫做多林羅相（Duolinla）。第六種，如果見到登上高座宣講般若，這叫做波林羅相（Bolinla）。第七種，如果見到在樹下升壇受戒，這叫做檀林羅相（Tanlinla）。第八種，如果見到鋪設佛像，請僧眾設供，這叫做禪林羅相（Chanlinla）。第九種，如果見到生長著鮮花的樹，進入禪定，這叫做窮林羅相（Qionglinla）。第十種，如果見到大王佩戴寶劍，這叫做迦林羅相（Jialinla）。第十一種，如果見到國王沐浴後用香涂身，穿著乾淨的衣服，這叫做伽林羅相（Jialinla）。第十二種，如果見到國王的夫人乘車進入水中，見到蛇，這叫做婆林羅相（Polinla）。首先必須發起大勇猛精進之心，生起難遭遇想，為自己和他人感到悲傷，如同犯罪的人尋求脫罪一樣，這樣唸唸歸求夢王。如果不感應，即使修行也沒有益處。應當竭力破除慳吝，修習供養。世間很多人只是表面修行，最終也不會有益處。應當在閑靜的地方等等。

【English Translation】 English version: Obscured by ninety-two billion demons, experiencing great suffering, they loudly proclaim the names of the Three Jewels (Buddha, Dharma, Sangha) of the ten directions and three times. The Buddhas of the ten directions also utter the same words: 'Who can save this Bodhisattva from suffering?' At this time, the Tathagata Jewel King again loudly asks the Bodhisattvas. The Bodhisattva Huaju (Flower Cluster) says to the Buddha: 'What method should be used to save him?' The Buddha says: 'The chapters and verses of the Maha Tandhadharani should be used to subdue those demon kings.' Bodhisattva Huaju goes there to subdue the demons, and then has the demons uphold this Dharani. The demons each take off their clothes as offerings, and then go to the Buddha and report: 'We, the twelve great kings, should uphold this Dharani.' Huaju asks: 'What are the twelve?' Then he speaks the names of the twelve kings. In the 'Dream Walking' chapter, the twelve dream signs are explained. The Buddha tells Manjushri: 'If you seek this Dharma teaching, seek help from the twelve dream kings. If you can see one of them, transmit the seven-day Dharma.' First, if in a dream, one obtains a pass, flies, and a banner follows behind, this is called Tandula (袒荼羅相) sign. Second, if one sees Buddha images, pagodas, and large gatherings, this is called Jintila (斤提羅相) sign. Third, if one sees a deity wearing clean clothes and riding a white horse, this is called Mouchila (茂持羅相) sign. Fourth, if one sees oneself riding a white elephant across a river, this is called Qianjila (乾基羅相) sign. Fifth, if one sees oneself riding a camel up a high mountain, this is called Duolinla (多林羅相) sign. Sixth, if one sees oneself ascending a high seat and expounding Prajna (般若, wisdom), this is called Bolinla (波林羅相) sign. Seventh, if one sees oneself ascending an altar under a tree to receive precepts, this is called Tanlinla (檀林羅相) sign. Eighth, if one sees Buddha images displayed and monks invited to receive offerings, this is called Chanlinla (禪林羅相) sign. Ninth, if one sees a tree growing flowers and enters Samadhi (禪定, meditation), this is called Qionglinla (窮林羅相) sign. Tenth, if one sees a great king wearing a sword, this is called Jialinla (迦林羅相) sign. Eleventh, if one sees a king bathing and applying fragrant powder to his body, wearing clean clothes, this is called Jialinla (伽林羅相) sign. Twelfth, if one sees the king's wife riding in a carriage into the water and seeing a snake, this is called Polinla (婆林羅相) sign. First, one must generate great courage and diligence, give rise to the thought of rare encounter, feel sorrow for oneself and others, just as a criminal seeks to escape punishment, and in this way, constantly seek refuge in the dream kings. If there is no response, even practice is of no benefit. One should strive to break through stinginess and cultivate offerings. Many people in the world only practice superficially, and ultimately it will be of no benefit. One should be in a quiet place, etc.

。應于僧藍若蘭若處建立道場。若有事緣亦聽俗舍。謂俗人二眾。故經云。阿難白佛。是人辭家當作何言。佛言。語父母言。我行陀羅尼典。父母若聽我當出去。如是作已心中默唸。我欲舍婦兒家屬。行陀羅尼典。阿難白佛。父母等不許當服何藥趣向道場。佛言。向于父母種種燒香勸喻三請。若不聽者當於宅內默自思惟誦此經典。若修行時凈其舍內燒香供養。一一如八道場入法。若能如是於七日中。觀音菩薩為其說法。若於夢中現其人前與道場無異。若散亂心反墮三途。三途出為人奴婢。應當志心後悔無益。若僧藍等處。先有道場更新嚴凈。依經方法無者新營。壇外室內及以室外俱須香涂。故云及室內外。作圓壇等者。禮云。筑土為之。佛法準此作蓮華形。故云圓壇及彩畫等。五色幡者總舉五色。繡畫間色亦應無在。字應作幡。幡者旌旗之總名也。經中多作此幡幡帤字耳。今佛法供具相狀似彼。故云幡耳。凡造幡法切不得安佛菩薩像。幡是供具供于所供。如何復以形像為之。海岸香者。經云。海此岸栴檀之香。請二十四像者。凡建道場應先嚴凈。然後請像。世人口云求道滅障。置道場時令愚童慢豎猥服裸形。云將像來把來取來。以此觀之可悲之甚。涅槃後分阿難問佛。佛滅度后如何供養。佛言。滅后供養像者與在世無

別。故令供養福助正道。生善消障豈復過之。俗禮尚云。過尊之位必趨。雖置道場傲慢尊像。反招罪累滅障良難。如向所引方等文是。餚饌者。肴如前解。饌者。玉篇云。陳飲食也。亦具食也。鞋屩者。所著鞋也。道場內外各別置之。七日長齋者。此文通俗故云七日。齋者潔也。韓康伯云。洗心曰齋防患曰戒。故知俗典未曉所洗所防之意。有言無旨淺近疏薄。此中且制不過中食耳。三時洗者縱無他緣亦須三洗。有所表故。若加出入隨事量宜。初日供僧者。雖身口精誠須假以福助。日日為者彌為增上。恐力不逮聽從初日。必先課己資財以申傾竭。故經文云。竭力破慳。別請師者。南山云。當依大論。明解內外律者擬依出罪。乃至七眾亦爾。受二十四戒者。經云。爾時上首廣為恒伽說二十四戒。然此戒者順菩薩律儀。皆名重罪。縱已先曾受具足戒。或先曾受梵網戒者。亦須更受。輕重不同開遮別故。又授戒者仍須曾受。不可輒爾依經授人。具在彼經須者往檢。經云。又應受六重如優婆塞法。既云如優婆塞者。即五眾亦受。阿難問云。女人得捉衣不。佛言。得捉。但莫著女色。又問。不受六重得入道場不。佛言。隨意。今時行事多不受之。但受二十四戒。即準此文也。阿難又問。如向所說為定爾不。佛言。三世諸佛悉由此法

【現代漢語翻譯】別（bié）：因此，才要供養以福德資助正道，增長善根，消除業障，還有什麼能超過這個呢？世俗的禮節尚且說，經過尊者之位必定要快步走過。如果設定道場卻傲慢地對待尊像，反而會招致罪過，消除業障就更加困難了。就像前面引用的《方等經》的經文所說的那樣。餚饌（yáo zhuàn）：肴，如前面的解釋。饌，《玉篇》中說，是陳列飲食的意思，也指備辦食物。鞋屩（xié juē）：所穿的鞋子。道場內外分別放置。七日長齋（qī rì cháng zhāi）：這段文字通俗易懂，所以說是七日。齋，是潔凈的意思。韓康伯說，洗滌內心叫做齋，防備過失叫做戒。由此可知世俗的典籍並不明白所洗滌和防備的真正含義，言語沒有宗旨，淺薄而疏漏。這裡暫且規定不超過中午吃飯。三時洗（sān shí xǐ）：即使沒有其他緣由，也必須三次洗浴，因為有所表法。如果加上出入，可以根據情況酌情安排。初日供僧（chū rì gòng sēng）：即使身口意精誠，也需要藉助福德的資助。每天都做，會更加增上。如果力量不足，可以只在第一天做。必須先衡量自己的資財，以表達竭盡全力的心意。所以經文說，『竭力破慳』。別請師（bié qǐng shī）：南山律宗認為，應當依據《大論》，請明瞭解內外律的人，準備依據律法出罪。乃至比丘尼等七眾也是如此。受二十四戒（shòu èr shí sì jiè）：經中說，當時上首廣為恒伽（Héng qié）說了二十四戒。然而這些戒條順應菩薩的律儀，都屬於重罪。即使已經先受過具足戒，或者先受過《梵網經》的戒，也必須重新受。因為輕重不同，開遮也有區別。而且授戒的人也必須曾經受過這些戒，不能隨意地依據經文給人授戒。詳細內容在那部經中，需要的人可以去查閱。經中說，『又應受六重如優婆塞法』。既然說是『如優婆塞』，那麼比丘尼等五眾也可以受。阿難（Ānán）問：『女人可以觸控衣服嗎？』佛（Fó）說：『可以觸控，但不要貪戀女色。』又問：『不受六重戒可以進入道場嗎？』佛說：『隨意。』現在通常的做法多是不受六重戒，只受二十四戒，就是依據這段經文。阿難又問：『像您所說的，是確定的嗎？』佛說：『三世諸佛都是遵循這個方法。』

【English Translation】 Therefore, offerings are made to support the right path with blessings, to generate goodness and eliminate obstacles. What could surpass this? Even secular etiquette says that one must hasten past the position of a venerable person. If a Dharma assembly is established but the venerable images are treated with arrogance, it will instead invite sin and make the elimination of obstacles even more difficult. This is as stated in the previously cited Fangdeng Sutra. Yaozhuan (餚饌): Yao, as explained earlier, refers to delicacies. Zhuan, according to the Yupian, means to display food and drink, or to prepare food. Xie jue (鞋屩): The shoes worn. They should be placed separately inside and outside the Dharma assembly. Seven days of prolonged fasting (七日長齋): This passage is easy to understand, hence it says seven days. Zhai means purity. Han Kangbo said, 'Cleansing the mind is called zhai, and guarding against faults is called jie.' From this, it can be known that secular texts do not understand the true meaning of what is being cleansed and guarded against. The words lack a purpose and are shallow and sparse. Here, it is temporarily stipulated that one should not eat after noon. Three times of washing (三時洗): Even if there are no other reasons, one must bathe three times, because it signifies something. If adding coming and going, it can be arranged according to the situation. Offering to the Sangha on the first day (初日供僧): Even if the body, speech, and mind are sincere, one still needs the support of blessings. Doing it every day will be even more enhancing. If one's strength is insufficient, one can do it only on the first day. One must first measure one's own wealth to express the intention of exerting all effort. Therefore, the sutra says, 'Exert all effort to break stinginess.' Separate invitation of a teacher (別請師): The Nanshan Vinaya School believes that one should rely on the Mahayana Treatise and invite someone who clearly understands the internal and external Vinaya to prepare to expiate sins according to the Dharma. The same applies to the seven assemblies, including the bhikkhunis. Receiving the Twenty-Four Precepts (受二十四戒): The sutra says that at that time, the leader extensively spoke the Twenty-Four Precepts to Heng Qie (恒伽). However, these precepts conform to the Bodhisattva's precepts and are all considered serious offenses. Even if one has already received the full precepts or the Brahma Net Sutra precepts, one must receive them again, because the severity is different, and the opening and closing are different. Moreover, the person giving the precepts must have also received these precepts and cannot arbitrarily give precepts to others based on the sutra. The details are in that sutra, and those who need it can look it up. The sutra says, 'One should also receive the Six Heavy Precepts as in the Upasaka Dharma.' Since it says 'as in the Upasaka', then the five assemblies, including the bhikkhunis, can also receive them. Ananda (阿難) asked, 'Can women touch clothes?' The Buddha (佛) said, 'They can touch them, but do not be attached to female beauty.' He also asked, 'Can one enter the Dharma assembly without receiving the Six Heavy Precepts?' The Buddha said, 'As you wish.' The current practice is mostly not to receive the Six Heavy Precepts, but only to receive the Twenty-Four Precepts, which is based on this passage. Ananda also asked, 'Is what you said certain?' The Buddha said, 'All Buddhas of the three worlds follow this method.'

得成菩提。唯除二人。謂謗方等及用僧鬘乃至一比丘物。言及陀羅尼者。準經四番皆悉須誦。具在經文。經云。若有持是陀羅尼者。設大火起變成寶華。行者聞是無上功德如死重生。對師說罪者。故知必須清凈明瞭教相識妨障者。若自身犯重不曉妨障。如何堪為滅罪之境。月八十五者。黑白兩月各有兩日。多用白月。法華懺儀通取齋日。當以七日等者。極少不可減此。若欲進行隨意多少。故南嶽七載。十人已還者。經云。十人不得過。南山云。余見京邑行方等者。或百或半。喧雜難論更增罪累。請但依經非凡所測。忽有多人別置壇場。有何不可。俗人亦許等者。經云。趣道場時應如比丘法修行凈行。具三法衣楊枝澡水食器坐具。既云趣道場時。故知出道場時須備俗服。經云。其法衣者出常隨身。若離二丈得罪無量。阿難言。若辭家時用剃頭不。佛言不也。今時行事少分剃頂未見所出。阿難言。若爾。何用三衣。佛言。三衣者。一名單縫。二名俗服。出家衣者作三世佛法儀式。俗服者出道場時著。三衣者入道場時著尺寸不離。若離此衣得障道罪。前云二丈謂餘二衣。但云得罪不云障道。縫字平聲。言單縫者不許卻刺。若卻刺者即是大僧受持之衣。是故此衣應須別造。世有借出家人衣者深為未可。故知雖制三衣非出家服。

【現代漢語翻譯】現代漢語譯本得成菩提（覺悟）。唯獨兩種人除外：一是誹謗方等經典（大乘經典）的人，二是盜用僧眾財物乃至一件比丘（出家男子）的物品的人。至於唸誦陀羅尼（咒語）這件事，按照經典，四種情況都需要念誦，具體內容都在經文中。經中說，如果有人持誦這個陀羅尼，即使遇到大火也會變成寶蓮花。修行人聽到這種無上的功德，就像死後復生一樣。對於向師父懺悔罪過這件事，由此可知必須清凈明瞭教相，認識到妨礙修行的因素。如果自身犯了重罪，又不瞭解妨礙修行的因素，怎麼能成為滅罪的對象呢？每月初八、十四、十五、二十三、二十九、三十這六日，以及黑月（陰曆月末）的十四、十五這兩日，總共八日持齋。黑白兩月各有兩天，多用白月（初一到十五）。《法華懺儀》普遍採用齋日。至於用七日等等，是最少的期限，不能再減少了。如果想進行，時間長短可以隨意。所以南嶽慧思禪師用了七年時間。十人以下，經中說，不能超過十人。南山律師說，我看到京城一帶修行方等懺法的人，有時一百人，有時一半，喧鬧雜亂，難以評論，反而增加了罪過。請只依照經典，不是凡夫俗子所能揣測的。如果有多人另外設定壇場，有什麼不可以呢？俗人也允許等等，經中說，前往道場時，應該像比丘一樣修行凈行，準備好三法衣、楊枝、澡水、食器、坐具。既然說是前往道場時，由此可知離開道場時需要穿俗服。經中說，那法衣應該經常隨身攜帶，如果離開身體兩丈遠，就會得到無量的罪過。阿難問，如果辭別家時，要剃頭嗎？佛說不用。現在修行的人，少部分剃了頭頂，沒有看到出自哪裡。阿難問，如果這樣，要三衣做什麼用？佛說，三衣，一名單縫，二名俗服，出家人的衣服是作為三世佛法的儀式。俗服是離開道場時穿的。三衣是進入道場時穿的，尺寸不能離開身體。如果離開這衣服，就會得到障道的罪過。前面說的兩丈，指的是其餘兩件衣服。只說得到罪過，沒有說障道。縫字讀平聲。說單縫，是不允許反過來刺繡。如果反過來刺繡，就是大僧受持的衣服。因此這衣服應該另外製作。世上有借出家人衣服的，實在是不可以。由此可知，雖然制定了三衣，但不是出家人的服裝。

【English Translation】 English version Attaining Bodhi (enlightenment). Except for two types of people: those who slander the Vaipulya Sutras (Mahayana scriptures), and those who use the Sangha's (monastic community) belongings, even a single item belonging to a Bhikshu (ordained male monk). As for reciting Dharanis (mantras), according to the scriptures, it is necessary to recite them in all four situations, as detailed in the scriptures. The scripture says, 'If someone holds and recites this Dharani, even if a great fire arises, it will transform into precious lotus flowers.' The practitioner who hears of this supreme merit is like being reborn from death. Regarding confessing sins to the teacher, it is known that one must be pure and clear about the teachings, and recognize the obstacles to practice. If one has committed serious offenses and does not understand the obstacles, how can one be a suitable object for the expiation of sins? The six days of the month - the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, and thirtieth - and the two days of the dark month (the end of the lunar month) - the fourteenth and fifteenth - make a total of eight days of fasting. Both the dark and white months have two days each, but the white month (the first to the fifteenth) is more commonly used. The 'Lotus Sutra Confession Ritual' universally adopts fasting days. As for using seven days, etc., this is the minimum duration and cannot be reduced further. If one wishes to proceed, the duration can be as long or short as desired. Therefore, Chan Master Huisi of Nanyue used seven years. Regarding ten people or less, the scripture says that it should not exceed ten people. Vinaya Master Nanshan said, 'I have seen people in the capital area practicing the Vaipulya repentance method, sometimes with a hundred people, sometimes with half, noisy and chaotic, difficult to comment on, and instead increasing their sins. Please only follow the scriptures, which are not to be speculated upon by ordinary people. If many people set up separate altars, what is wrong with that?' Laypeople are also allowed, etc. The scripture says, 'When going to the Bodhimanda (place of enlightenment), one should practice pure conduct like a Bhikshu, preparing the three Dharma robes, willow branch, bathing water, eating utensils, and sitting mat.' Since it says 'when going to the Bodhimanda,' it is known that when leaving the Bodhimanda, one needs to wear lay clothes. The scripture says, 'That Dharma robe should always be carried with you; if it is more than two 'zhang' (approximately 6.6 meters) away from the body, one will incur immeasurable offenses.' Ananda asked, 'If one is leaving home, should one shave the head?' The Buddha said no. Nowadays, some practitioners shave the top of their heads, but I have not seen where this comes from. Ananda asked, 'If so, what is the use of the three robes?' The Buddha said, 'The three robes are: one is called 'single-seam,' the second is 'lay clothes.' The robes of ordained monks are for the rituals of the Buddhas of the three times. Lay clothes are worn when leaving the Bodhimanda. The three robes are worn when entering the Bodhimanda, and their size should not leave the body. If one leaves this robe, one will incur the offense of obstructing the path.' The two 'zhang' mentioned earlier refer to the other two robes. It only says that one will incur an offense, but not that one will obstruct the path. The word 'seam' is pronounced in the even tone. Saying 'single-seam' means that reverse embroidery is not allowed. If reverse embroidery is done, it is the robe worn by great monks. Therefore, this robe should be made separately. It is deeply inappropriate for people to borrow the robes of ordained monks. From this, it is known that although the three robes are prescribed, they are not the clothing of ordained monks.

口說默中雲異口同音者。于日初分謂晨朝時。眾中應取音聲明了者以為先導。導者聲絕餘人接和。十佛者在百錄中。謂過去云雷音王佛等並七佛。方等父母者。經云。雷音菩薩得離魔已。白華聚言。持是陀羅尼來救我令我增壽。佛法中生如死已還生。汝是諸法母。華聚言。我非諸法母。是陀羅尼乃可為父乃可為母。故知此陀羅尼即是實相。實相即具權實二智。故是父母能生方等正空故也。十法王子者。佛為法王菩薩為子。即文殊等。百錄及南山行儀並列十二菩薩。即彼經初列眾菩薩皆名法王子也。言百錄者。大師在世未有此指。大師滅后章安等集師事蹟。都有百條。故云百錄。說止觀時寺猶未置。即治定時寺已成竟。已撰百錄故有此指。三業供養者。身翹跪口宣唱意運想。南山云。自古相傳無別準的如斯置立。運想事儀具如天臺普賢懺中。禮請者。皆須意地精誠身儀設禮。禮法理須雙膝前詣雙肘續施後方額扣。肝膽委地想佛足下施手承足如對目前。互跪之儀三處翹聳。曲身合掌目注真容。近代澆漓都無跪相。慢幢未折業海難傾。尚縱穢軀安期大道。陳悔者。陳者列也。說也。別則憶先所犯。通則無始已來。隨意廣宣任己智力。不遲不疾者。必使行旋與咒俱盡。思惟者具如意止觀中。從第二時者謂于晨朝。第一週竟。第

【現代漢語翻譯】現代漢語譯本：『口說默中雲異口同音者』，指的是在念誦時，即使每個人發音略有不同，但最終要達到聲音和諧一致的效果。在每天的開始，也就是所謂的『晨朝時』，應該選擇群體中發音清晰洪亮的人作為領誦者。領誦者的聲音停止后，其他人再接續唸誦。『十佛』指的是《百錄》中記載的過去云雷音王佛（Yunleiyinwang Buddha）等七佛。『方等父母』出自經典記載：雷音菩薩（Leiyin Pusa）擺脫了魔的干擾后，白華聚（Baihua Ju）說，『持誦這個陀羅尼來救我，使我增長壽命。在佛法中，如同死後還能復生一樣，你是諸法的母親。』華聚（Hua Ju）說，『我不是諸法的母親，這個陀羅尼才可以稱為父親或母親。』因此可知，這個陀羅尼就是實相，實相包含了權智和實智兩種智慧，所以可以作為父母，產生方等正空之理。『十法王子』指的是佛為法王，菩薩為法王子，例如文殊菩薩（Wenshu Pusa）等。《百錄》和南山行儀中都列出了十二位菩薩，也就是該經最初列出的所有菩薩，都被稱為法王子。『言百錄者』，指的是智者大師（Dashi）在世時還沒有這個稱謂。智者大師（Dashi）圓寂后，章安（Zhang An）等人收集整理了大師的事蹟，總共有百條，所以稱為《百錄》。在講說《止觀》時，寺廟還沒有建造，等到治定（Zhiding）時，寺廟已經建成。因為已經撰寫了《百錄》，所以才有這樣的指稱。『三業供養』指的是身體行翹跪之禮，口中宣唱經文，意念中進行觀想。南山（Nanshan）說，『自古相傳沒有其他的標準，像這樣設定。』觀想的儀軌詳細記載在天臺普賢懺（Tiantai Puxian Chan）中。『禮請者』，都必須意念真誠，身體恭敬行禮。行禮的規範是雙膝跪地，雙肘支撐，然後額頭叩地。想像肝膽都傾倒在地，雙手承接佛足，如同佛就在眼前一樣。互跪的儀勢是三個部位翹起。彎曲身體，雙手合掌，眼睛注視佛像。近代風氣敗壞，都沒有跪拜的樣子。如果傲慢的旗幟不倒，罪業的海洋就難以傾覆。還放縱污穢的身體，怎麼能期望達到大道呢？『陳悔者』，陳是陳列、訴說的意思。分別來說，就是回憶先前所犯的錯誤；總的來說，就是從無始以來所犯的錯誤。隨意廣泛地宣說，憑藉自己的智慧和力量。『不遲不疾者』，必須使行旋和咒語同時結束。『思惟者』，詳細內容記載在《意止觀》中。『從第二時者』，指的是從早晨的第二次唸誦開始。

【English Translation】 English version: 'Mouth speaks silently, saying different voices in unison' refers to achieving a harmonious and consistent sound during recitation, even if each person's pronunciation is slightly different. At the beginning of the day, the so-called 'morning time,' one should choose the person with the clearest and loudest pronunciation in the group as the lead reciter. After the lead reciter's voice stops, others should continue the recitation. 'Ten Buddhas' refers to the past Buddhas such as Yunleiyinwang Buddha recorded in the 'Hundred Records'. 'Parents of the Vaipulya' comes from the sutra: After Leiyin Pusa got rid of the interference of the devil, Baihua Ju said, 'Hold this Dharani to save me and increase my life. In Buddhism, it is like being reborn after death. You are the mother of all dharmas.' Hua Ju said, 'I am not the mother of all dharmas, this Dharani can be called father or mother.' Therefore, it can be known that this Dharani is the true form, and the true form contains both expedient wisdom and true wisdom, so it can be used as parents to produce the principle of Vaipulya's correct emptiness. 'Ten Dharma Princes' refers to the Buddha as the Dharma King and the Bodhisattva as the Dharma Prince, such as Wenshu Pusa. The 'Hundred Records' and Nanshan's rituals list twelve Bodhisattvas, that is, all the Bodhisattvas listed at the beginning of the sutra are called Dharma Princes. 'The one who speaks of the Hundred Records' refers to the fact that there was no such title when Dashi was alive. After Dashi passed away, Zhang An and others collected and sorted out the deeds of the master, totaling one hundred items, so it is called 'Hundred Records'. When explaining 'Samatha-vipassanā', the temple had not yet been built. When it was settled, the temple had been completed. Because the 'Hundred Records' have been written, there is such a reference. 'Three Karmas Offering' refers to the body performing the ritual of kneeling, the mouth chanting scriptures, and the mind visualizing. Nanshan said, 'There has been no other standard passed down from ancient times, set up like this.' The details of the visualization rituals are recorded in the Tiantai Puxian Repentance. 'Those who invite' must be sincere in their minds and respectful in their bodies. The norm for performing the ritual is to kneel on both knees, support with both elbows, and then knock the forehead on the ground. Imagine that the liver and gallbladder are poured on the ground, and the hands hold the Buddha's feet, as if the Buddha is right in front of you. The posture of mutual kneeling is that three parts are raised. Bend your body, put your hands together, and look at the Buddha's image. In modern times, the atmosphere is corrupt, and there is no appearance of kneeling. If the banner of arrogance does not fall, the sea of sin will be difficult to overturn. How can you expect to achieve the great path if you indulge your filthy body? 'Those who confess' means to display and tell. Separately, it means recalling the mistakes made earlier; generally, it means the mistakes made since the beginningless time. Declare widely at will, relying on your own wisdom and strength. 'Those who are neither slow nor fast' must make the walking and chanting end at the same time. 'Those who contemplate' are recorded in detail in 'Samatha-vipassanā'. 'From the second time' refers to starting from the second recitation in the morning.

二週初不須召請。直爾禮佛。意止觀者。南山儀中修觀之法。謹依於此不敢別施。今先明實相觀法。次明歷事觀法。然歷事觀法經論皆爾。非獨今文。如大經雲頭為殿堂等。法華云。忍辱衣等。凈名中法喜妻等。大論中師子吼等。何但釋教俗典亦然。如東阿王問子華曰。君子亦有耘乎。子華曰。夫拔藜莠養家苗者。農人之耘也。修正性改惡行。君子之耘也。盤特掃帚支佛華飛。並是託事見理之明文也。人不見之。但謂大師內合而已。初文云思惟者。正觀也。摩訶等者正境也。顯非偏小故名為大。一切法即一切法。故名為秘。一法攝一切法。故名為要。體遮三惑性持三智。非二邊偏。故名為正。正體無相故名為空。經言下次明觀法。經云。佛為雷音說于華聚昔因緣已。又云。過去有佛名栴檀華。彼佛去世甚久。我于彼時如汝無異。彼有菩薩名曰上首。作一乞士入城乞食。時有比丘名曰恒伽。謂乞士言。汝從何來。答言。我從真實中來。又問。何謂真實。答曰。寂滅相故名為真實。又問。寂滅相中有所求無所求耶。答曰。無所求。又問。無所求者何用求耶。答言。無所求中吾故求之。又問。無所求中何用求耶。答。有所求者一切皆空。得者亦空。著者亦空。實者亦空求者亦空。語者亦空問者亦空。寂滅涅槃一切虛空分界亦

【現代漢語翻譯】現代漢語譯本：二週初不需要召請。直接禮佛。關於意止觀，南山儀中的修觀之法，謹遵照此，不敢另作他施。現在先闡明實相觀法，其次闡明歷事觀法。然而歷事觀法在經論中都是如此，並非只有本文如此。如《大般涅槃經》云，頭為殿堂等。《妙法蓮華經》云，忍辱衣等。《維摩詰經》中，法喜妻等。《大智度論》中，師子吼等。不僅是佛教經典，世俗典籍也是如此。如東阿王問子華說：『君子也有耕耘嗎？』子華說：『拔除藜莠，養護嘉禾，是農人的耕耘。修正心性，改正惡行，是君子的耕耘。』盤特尊者掃帚擊佛，天華飛舞，都是託事見理的明顯例證。人們不明白這個道理，只認為是大師內心契合而已。初文說『思惟』，是正觀。『摩訶』等，是正境。顯示不是偏頗狹小，所以名為『大』。一切法即是一切法，所以名為『秘』。一法攝一切法，所以名為『要』。體性遮止三惑，性具持三智，不是二邊偏頗，所以名為『正』。正體無相，所以名為『空』。

經文說，下面闡明觀法。經文說：『佛為雷音（佛名）說華聚（譬喻）昔日的因緣。』又說：『過去有佛，名為栴檀華（佛名）。那位佛去世很久了，我那時和你們沒什麼不同。』那時有一位菩薩，名叫上首（菩薩名），作一個乞士，入城乞食。當時有一位比丘，名叫恒伽（比丘名），對乞士說：『你從哪裡來？』乞士回答說：『我從真實中來。』又問：『什麼是真實？』回答說：『寂滅相故名為真實。』又問：『寂滅相中有所求嗎？無所求嗎？』回答說：『無所求。』又問：『無所求，那還求什麼呢？』回答說：『無所求中我故求之。』又問：『無所求中求什麼呢？』答：『有所求者一切皆空，得者亦空，著者亦空，實者亦空，求者亦空，語者亦空，問者亦空，寂滅涅槃一切虛空分界亦空。』

【English Translation】 English version: The initial two weeks do not require summoning. Directly prostrate to the Buddha. Regarding the contemplation of intention and cessation, the methods of cultivation from the Nanshan Ritual are carefully followed, and no other methods are dared to be applied. Now, first, the contemplation of true reality will be clarified, and then the contemplation of experiencing events will be clarified. However, the contemplation of experiencing events is the same in all sutras and treatises, not just in this text. For example, the Mahāparinirvāṇa Sūtra says, 'The head is the palace,' and so on. The Lotus Sūtra says, 'The robe of forbearance,' and so on. In the Vimalakīrti Sūtra, 'The wife of Dharma joy,' and so on. In the Mahāprajñāpāramitāśāstra, 'The lion's roar,' and so on. Not only Buddhist scriptures, but also secular texts are like this. For example, the King of Dong'a asked Zihua, 'Does a gentleman also cultivate?' Zihua said, 'Removing weeds and nurturing good seedlings is the cultivation of a farmer. Correcting one's nature and changing bad behavior is the cultivation of a gentleman.' Venerable Pantha striking the Buddha with a broom and heavenly flowers flying are clear examples of seeing the principle through events. People do not understand this principle and only think that the master is in inner harmony.

The initial text says 'thinking,' which is correct contemplation. 'Mahā' and so on are the correct object. It shows that it is not biased and narrow, so it is called 'Great.' All dharmas are all dharmas, so it is called 'Secret.' One dharma encompasses all dharmas, so it is called 'Essential.' The essence prevents the three confusions, and the nature holds the three wisdoms. It is not biased towards the two extremes, so it is called 'Correct.' The correct essence is without form, so it is called 'Empty.'

The sutra says, next, the method of contemplation will be clarified. The sutra says, 'The Buddha spoke to Thunder Sound (Buddha's name) about the past causes and conditions of the Flower Cluster (metaphor).' It also says, 'In the past, there was a Buddha named Sandalwood Flower (Buddha's name). That Buddha passed away a long time ago, and I was no different from you at that time.' At that time, there was a Bodhisattva named Supreme Leader (Bodhisattva's name), who acted as a beggar and entered the city to beg for food. At that time, there was a Bhikshu named Hengga (Bhikshu's name), who said to the beggar, 'Where do you come from?' The beggar replied, 'I come from reality.' He asked again, 'What is reality?' He replied, 'Because of the characteristic of stillness and extinction, it is called reality.' He asked again, 'In the characteristic of stillness and extinction, is there something to seek or nothing to seek?' He replied, 'Nothing to seek.' He asked again, 'If there is nothing to seek, then what is there to seek?' He replied, 'In nothing to seek, I still seek it.' He asked again, 'What do you seek in nothing to seek?' He replied, 'Those who seek something, everything is empty, the one who obtains is also empty, the one who clings is also empty, the real is also empty, the seeker is also empty, the speaker is also empty, the questioner is also empty, stillness, extinction, Nirvana, all empty space and boundaries are also empty.'

復皆空。吾為如是次第空法而求真實。又問。菩薩於何處求。答。於六波羅蜜中求。恒伽聞已賣身供養。上首又為說陀羅尼。聞已復問。云何奉持。上首乃說三七日法。具如今文所列方法。今文略出應準彼廣。亦應可知。修觀法中又回無所求文以在後者。為欲結諸無所求文故也。今此中意借彼觀文成今三昧。求者。謂求三昧之人。著者。謂於三昧生著之人。實者。謂于能行所行計我我所。來者。謂行三昧者往來出入。語問者等準說可知。此與大品十八空同者。引例也。何故來去乃至涅槃一切皆空。亦如大品十八空中何法不空。十八空至第五卷釋。大經下又引大經空義亦同。如來涅槃尚自皆空。況余法耶。故二十四云。佛告德王。汝言見空空是無法為何所見。菩薩實無所見。若有見者不見佛性。不能修習般若波羅蜜。不入涅槃。菩薩不但因空見般若亦空。六波羅蜜五陰如來大涅槃等一切皆空。如來昔在迦毗羅城。語阿難言。汝莫愁惱。阿難言。我今親屬皆悉殄滅。云何不愁。如來與我同生此城。俱同釋種親戚眷屬。云何如來獨不憂惱顏色更顯。我復告言。汝見城有我見空寂。汝見親戚。我修空故悉無所見。以是因緣我更光顯。以此下歷事修觀中。先約經名方便次約尊容道具。初方等下先約經名修觀。令求下次約方便修觀

【現代漢語翻譯】現代漢語譯本一切都為空。我爲了這樣的次第空法而尋求真實。又問：菩薩在何處求？答：在六波羅蜜（dāna pāramitā, śīla pāramitā, kṣānti pāramitā, vīrya pāramitā, dhyāna pāramitā, prajñā pāramitā）中求。恒伽（恒河女神）聽后賣身供養。上首又為她說陀羅尼（dhāraṇī）。聽后又問：如何奉持？上首於是說了二十一日的修行方法，具體如現在經文所列方法。現在經文略去了一些，應該參照其他經文來理解。也應該知道。在修觀法中又將『無所求』的經文放在後面，是爲了總結所有『無所求』的經文。現在這裡的意思是借用那段觀文來成就現在的三昧（samādhi）。『求者』，是指求三昧的人。『著者』，是指對三昧產生執著的人。『實者』，是指對於能行和所行執著于『我』和『我所』的人。『來者』，是指修行三昧的人往來出入。關於『語問者』等，可以參照其他經文來理解。這與《大品般若經》的十八空相同，是引用的例子。為什麼來去乃至涅槃（nirvāṇa）一切都為空？也像《大品般若經》十八空中什麼法不空一樣。《十八空》在第五卷解釋。《大般涅槃經》下面又引用《大般涅槃經》的空義也相同。如來的涅槃尚且皆空，何況其他法呢？所以《二十四》說：佛告訴德王：『你說見到空，空是無法，你見到什麼？菩薩實際上什麼也沒見到。如果有所見，就不能見到佛性，不能修習般若波羅蜜（prajñā pāramitā），不能進入涅槃。』菩薩不但因為空而見到般若，般若也為空，六波羅蜜、五陰（skandha）、如來、大涅槃等一切都為空。如來過去在迦毗羅城（Kapilavastu），告訴阿難（Ānanda）說：『你不要愁惱。』阿難說：『我現在親屬都全部死滅，怎麼能不愁？如來與我同生此城，都是釋迦種姓，親戚眷屬，為什麼如來唯獨不憂愁惱怒，臉色反而更加光鮮？』我回答說：『你見到城，我見到空寂。你見到親戚，我修空的緣故，什麼也沒見到。因為這個因緣，我更加光顯。』從這以下，歷數事例修觀中，先從經名方便，其次從尊容道具。最初的『方等』以下，先從經名修觀。令求以下，從方便修觀。

【English Translation】 English version Everything is empty. I seek reality through such a sequential emptiness teaching. Further asked: Where does a Bodhisattva seek? Answer: They seek within the Six Pāramitās (dāna pāramitā, śīla pāramitā, kṣānti pāramitā, vīrya pāramitā, dhyāna pāramitā, prajñā pāramitā). Having heard this, Hengqie (Ganges river goddess) sold herself for offerings. The leader then spoke the Dhāraṇī (dhāraṇī) for her. After hearing it, she asked again: How should I uphold it? The leader then spoke of the twenty-one day practice method, as detailed in the current text. The current text omits some details, which should be understood by referring to other scriptures. It should also be known that the passage on 'nothing to seek' is placed later in the meditation practice to conclude all the 'nothing to seek' passages. The meaning here is to use that meditation passage to accomplish the current Samādhi (samādhi). 'Seeker' refers to the person seeking Samādhi. 'Attacher' refers to the person who becomes attached to Samādhi. 'Real' refers to the person who clings to 'self' and 'what belongs to self' in what is practiced and what is practiced upon. 'Comer' refers to the person who practices Samādhi, coming and going. The meaning of 'questioner' etc. can be understood by referring to other scriptures. This is the same as the Eighteen Emptinesses in the Mahāprajñāpāramitā Sūtra, which is an example. Why is everything, from coming and going to Nirvāṇa (nirvāṇa), empty? It is like asking what is not empty in the Eighteen Emptinesses of the Mahāprajñāpāramitā Sūtra. The Eighteen Emptinesses are explained in the fifth volume. The Mahāparinirvāṇa Sūtra also quotes the meaning of emptiness from the Mahāparinirvāṇa Sūtra, which is the same. Even the Nirvāṇa of the Tathāgata is empty, let alone other dharmas? Therefore, Twenty-four says: 'The Buddha told King De: 'You say you see emptiness, and emptiness is without substance. What do you see? A Bodhisattva actually sees nothing. If they see something, they cannot see the Buddha-nature, cannot practice Prajñāpāramitā (prajñā pāramitā), and cannot enter Nirvāṇa.' Not only does a Bodhisattva see Prajñā through emptiness, but Prajñā is also empty. The Six Pāramitās, the Five Skandhas (skandha), the Tathāgata, the Great Nirvāṇa, etc., are all empty. In the past, the Tathāgata was in Kapilavastu (Kapilavastu) and told Ānanda (Ānanda): 'Do not be sad.' Ānanda said: 'Now all my relatives have died. How can I not be sad? The Tathāgata and I were born in this city, both of the Shakya clan, relatives and family. Why is it that only the Tathāgata is not sad and angry, and your face is even more radiant?' I replied: 'You see the city, I see emptiness. You see relatives, but because I cultivate emptiness, I see nothing. Because of this cause, I am even more radiant.' From here onwards, in the practice of contemplation through recounting events, first, it is based on the name of the scripture as a means, and then on the honored appearance and implements. The initial 'Vaipulya' below is first based on the name of the scripture for contemplation. 'Let seekers' below is based on skillful means for contemplation.

。事儀既先求夢王。習觀亦先修空假。託事作觀且言先修。不別而別即勝別也。謂先修不可得空及以事儀之假。由此方便以入袒持。場是所依故表凈境。世以治谷及以祭所俱名曰場。說文云。不耕曰場。詩云。九月筑場圃以治谷。今依凈境以治五住故曰道場。亦是等者。場是所嚴。能嚴雖多不出定慧。供具雖眾不出動與不動故也。究竟戒香遍涂實理。觀陰本空為免子縛。無緣慈陰故遍法界。翻三惑迷觀惑法界。迷即法界故名不離。戒香普熏智燈圓照。與凈境等方云普遍。覺智之佛棲理境空。觀于逆順二十四支。從境立數云二十四。如法華中觀于無明乃至老死。觀無明滅至老死滅。如此並是順觀因緣。中含五十四云。老死緣生乃至無明。無明緣行乃至老死。是為逆順觀因緣生。老死滅乃至無明滅。無明滅乃至老死滅。是為逆順觀因緣滅。是則逆順因緣生滅。俱有二十四番覺了智也。境雖寄昔智必依圓。餚饌眾味如法華經鹽醋之屬。彼文喻權今以助實。寂爾稱體如衣在身。對忍為名故立瞋號。瞋含諸惑全翻曰新。七日觀于袒持如以七智觀實。所除如惑能洗曰觀。身無垢故能所俱凈。師亦所依故同諦義。亦依所觀逆順數故。立二十四無作道共。屬對名咒義立此名。設法不差故云屬對。咒破三道不差曰對。瓔珞十種者。本業瓔

珞觀法緣起中。觀十二緣有十種。一我見不二。二心為。三無明。四相緣。五助成。六三業。七三世。八三苦。九性空。十緣生。彼經具釋不能具錄。次明破障中事理具如第四懺凈中說。具於事理方懺三道。文云等者。引證事理也。虛空藏神咒經云。若大比丘志心方等誦陀羅尼。一千四百遍乃一懺。如是次第八十七日行道。比丘尼四十九遍一懺。九十七日行道。沙彌沙彌尼信男信女四百遍一懺。四十七日行道。若諸菩薩八百遍一懺。六十七日行道。經中隨眾各有小咒。初文既以七日為期。復云行道。八十七日等。即是八十個七乃至六十個七。儀則具如七日行法。但咒不同耳。尼眾皆須大僧為生。如是懺者皆論夷罪。犯此罪竟佛法死人。今復清凈戒體還生。悔法若成罪無不滅。故云若不還生無有是處。然小乘教門尚不開懺。雖曰還生無任僧用。沙彌犯已懺成進具。大乘所許事可通行。儻聽大僧招奸來詐。況寶梁誠制足數無文。信大小區分聽制條別。小無懺重之說。仍成重罪未亡。安用大教懺夷以足小乘僧數。依大懺已內進已道。何須混濫以惑時情。眼等凈者。唯至六根方名相似苦道凈耳。第七日見十方佛者。彼經日日各有相狀。前苦道凈位在六根。此中不退位在初住。破于無明名煩惱凈。三障去即因緣樹壞等者。婆沙云

【現代漢語翻譯】現代漢語譯本《珞觀法緣起》中，關於觀察十二因緣有十種方法：一，不執著於我見（Atma-drishti）；二，以心為根本；三，無明（Avidya）；四，因緣的顯現；五，助長因緣；六，身、口、意三業（Tri-karma）；七，過去、現在、未來三世（Tri-kala）；八，三種苦（Tri-duhkha）；九，體性本空（Svabhava-sunyata）；十，因緣生法（Pratitya-samutpada）。詳細解釋見相關經典，此處無法全部收錄。接下來闡述破除障礙，事相和道理詳見《第四懺凈》中的說明。只有在事相和道理上都通達，才能懺悔三道（Tri-marga）。經文中所說的『等者』，是引用事相和道理來證明。《虛空藏神咒經》中說：『如果大比丘（Bhikshu）真心誠意地按照《方等經》持誦陀羅尼（Dharani），持誦一千四百遍為一次懺悔。這樣次第修行八十七天。比丘尼（Bhikkhuni）持誦四十九遍為一次懺悔，修行九十七天。沙彌（Sramanera）、沙彌尼（Sramanerika）、信男、信女持誦四百遍為一次懺悔，修行四十七天。如果各位菩薩（Bodhisattva）持誦八百遍為一次懺悔，修行六十七天。』經中根據不同身份的人有不同的小咒。前面說以七天為期限，又說修行八十七天等，實際上是八十個七天，乃至六十個七天。儀軌詳見七日行法，只是咒語不同而已。比丘尼必須由大僧（Mahasangha）為其授戒。這樣懺悔的人，都是針對根本重罪（Parajika）。犯了這種罪，對於佛法來說如同已死之人，現在重新清凈，戒體得以恢復。如果懺悔的方法得當，沒有不能滅除的罪業。所以說，如果不能恢復，那是沒有道理的。然而小乘（Hinayana）教門尚且不開設懺悔之法，即使說可以恢復，也不能擔任僧職。沙彌犯戒后，懺悔成功可以繼續受具足戒。大乘（Mahayana）所允許的事可以通行。如果聽任大僧招引奸詐之人來欺騙，更何況《寶梁經》明確規定了足數，沒有其他條文。相信大小乘應該區分開來，聽從不同的戒律條文。小乘沒有懺悔重罪的說法，仍然是重罪未除。用大乘的懺悔來補足小乘僧侶的數量有什麼用呢？按照大乘懺悔已經進入了道，何必混淆視聽來迷惑世人呢？『眼等凈者』，只有達到六根（Sadindriya）清凈，才能說是相似的苦道清凈。『第七日見十方佛者』，那部經中每天都有不同的景象。前面苦道清凈的位階在六根，這裡的不退轉位階在初住（Prathama-bhumi）。破除無明（Avidya）稱為煩惱凈。三障（Tri-avarana）去除，因緣樹就會壞滅等等。婆沙（Vibhasa）中說：

【English Translation】 English version In 『Luoguan Dharma Origination』, there are ten methods for observing the Twelve Nidanas (Dvadasanga): 1. Non-attachment to the view of self (Atma-drishti); 2. Mind as the root; 3. Ignorance (Avidya); 4. Manifestation of conditions; 5. Aiding conditions; 6. Three karmas of body, speech, and mind (Tri-karma); 7. Three periods of past, present, and future (Tri-kala); 8. Three sufferings (Tri-duhkha); 9. Emptiness of inherent nature (Svabhava-sunyata); 10. Dependent origination (Pratitya-samutpada). Detailed explanations can be found in relevant scriptures, which cannot be fully recorded here. Next, the explanation of breaking through obstacles, the phenomena and principles are as described in 『Fourth Repentance and Purification』. Only by understanding both phenomena and principles can one repent the three paths (Tri-marga). The 『etc.』 mentioned in the text refers to citing phenomena and principles as proof. The 『Vajragarbha Dharani Sutra』 says: 『If a Bhikshu wholeheartedly recites the Dharani according to the 『Vaipulya Sutra』, reciting it one thousand four hundred times is one repentance. Practicing in this order for eighty-seven days. A Bhikkhuni recites forty-nine times as one repentance, practicing for ninety-seven days. A Sramanera, Sramanerika, male devotee, and female devotee recite four hundred times as one repentance, practicing for forty-seven days. If all Bodhisattvas recite eight hundred times as one repentance, practicing for sixty-seven days.』 In the sutra, there are different small mantras for people of different statuses. The previous statement set a limit of seven days, and then said practicing for eighty-seven days, etc., which is actually eighty sevens, or even sixty sevens. The rituals are detailed in the Seven-Day Practice Method, only the mantras are different. Bhikkhunis must have a Mahasangha to ordain them. Those who repent in this way are all addressing fundamental offenses (Parajika). Committing this offense is like a dead person to the Dharma, but now they are purified again, and the precepts are restored. If the method of repentance is correct, there is no sin that cannot be eradicated. Therefore, it is said that if it cannot be restored, it is unreasonable. However, the Hinayana teachings do not even establish repentance methods, and even if it is said that it can be restored, one cannot hold monastic office. If a Sramanera commits an offense and repentance is successful, they can continue to receive full ordination. What is permitted by Mahayana can be practiced. If one allows the Mahasangha to attract deceitful people to deceive, moreover, the 『Ratnakuta Sutra』 clearly stipulates the required number, without other clauses. It is believed that the Mahayana and Hinayana should be distinguished, and different precepts should be followed. Hinayana does not have the concept of repentance for serious offenses, and it remains a serious offense that has not been removed. What is the use of using Mahayana repentance to make up for the number of Hinayana monks? According to Mahayana repentance, one has already entered the path, why confuse the public to mislead the world? 『Those whose eyes, etc., are pure』 only when the six senses (Sadindriya) are purified can it be said that the path of suffering is similarly purified. 『The seventh day seeing the Buddhas of the ten directions』, in that sutra, there are different scenes every day. The previous stage of purification of the path of suffering is in the six senses, and the stage of non-retrogression here is in the first bhumi (Prathama-bhumi). Breaking through ignorance (Avidya) is called purification of afflictions. When the three obstacles (Tri-avarana) are removed, the tree of conditions will be destroyed, etc. The Vibhasa says:

。過去二支為根。現在五支為質。現在三支為華。未來二支為果。有華有果謂凡夫。無華有果謂學人。無華無果謂無餘。義推亦應更云少華有果謂學人。無華有果謂有餘。此乃藏通約界內說。若依寶性論緣相生壞四事俱無。方名永壞者。謂緣為根相為質。生為華壞為果。即界外兩種十二緣也。亦是五陰舍空等者。諸教不同。陰空亦異(云云)。今且置別以存於圓。凈名云。不觀色不觀色如。色假。如空。即雙非空假以顯中道也。四陰亦爾。大品云。色凈乃至識凈。大經金剛身品云。如來身者非陰界入不離陰界入非增非減等。皆是觀陰畢竟空也。故知因果俱明陰空。勸修中三分寶者。實相之理必無階降心行優劣故使差分。修望中下雖名全分。須分六即以判淺深。故彼經廣說功能文竟。次文結云。若能修行受持讀誦。當知是人全用寶者。若復有人但能讀誦。當知是人得中分寶。種種供養得下分寶。故知全分與須修行及讀誦等。據理亦應須兼供養。經中文殊廣說下分(云云)。若從地等者。經云。佛告舍利弗。有人舍頭目身體妻子七珍供養於我。不如有人禮拜此經。若人積寶滿四天下上至梵天供養於我。不如與持經者一食充軀若復有人積寶至到住界供養於我。不如持此章句一日一夜(云云)。但供養于中分寶人功德尚爾。況

【現代漢語翻譯】現代漢語譯本：『過去二支為根』：過去的兩種因緣是根本（指無明和行）。『現在五支為質』：現在的五種因緣是本質（指識、名色、六入、觸、受）。『現在三支為華』：現在的三種因緣是花（指愛、取、有）。『未來二支為果』：未來的兩種因緣是果實（指生、老死）。『有華有果謂凡夫』：有花有果的稱為凡夫，因為他們還在輪迴中。『無華有果謂學人』：沒有花但有果的稱為學人（指聲聞、緣覺），因為他們已經斷除了煩惱，但還有餘報。『無華無果謂無餘』：沒有花也沒有果的稱為無餘（指阿羅漢入滅），因為他們已經徹底解脫。『義推亦應更云少華有果謂學人。無華有果謂有餘』：按照這個道理推斷，也可以說少花有果的稱為學人，沒有花但有果的稱為有餘（指還有餘報的阿羅漢）。這都是藏教和通教在界內所說的。『若依寶性論緣相生壞四事俱無。方名永壞者。謂緣為根相為質。生為華壞為果。即界外兩種十二緣也。亦是五陰舍空等者。諸教不同。陰空亦異(云云)。今且置別以存於圓』：如果按照《寶性論》的觀點，緣、相、生、壞四事都沒有，才稱為永遠的壞滅。緣是根，相是質，生是花，壞是果，這是界外的兩種十二因緣。這也是五陰舍空等，各個教派的說法不同，陰空的理解也不同。現在暫且放下這些區別，而專注于圓教。『凈名云。不觀色不觀色如。色假。如空。即雙非空假以顯中道也。四陰亦爾。大品云。色凈乃至識凈。大經金剛身品云。如來身者非陰界入不離陰界入非增非減等。皆是觀陰畢竟空也。故知因果俱明陰空』：《維摩詰經》說：『不觀色，不觀色如，色是虛假的，如同空。』這就是雙重否定空和假，來顯示中道。四陰也是這樣。《大品般若經》說：『色清凈，乃至識清凈。』《大般涅槃經·金剛身品》說：『如來的身體，既不是陰、界、入，也不離陰、界、入，非增非減等等。』這都是觀察五陰畢竟空。所以知道因果都說明五陰是空的。『勸修中三分寶者。實相之理必無階降心行優劣故使差分。修望中下雖名全分。須分六即以判淺深。故彼經廣說功能文竟。次文結云。若能修行受持讀誦。當知是人全用寶者。若復有人但能讀誦。當知是人得中分寶。種種供養得下分寶。故知全分與須修行及讀誦等。據理亦應須兼供養。經中文殊廣說下分(云云)』：勸修中的三分寶，實相的道理本來沒有高下之分，因為心行有優劣才會有差別。修望中下雖然名為全分，但需要用六即來判斷深淺。所以那部經廣泛地說了功能之後，接下來的經文總結說：『如果能夠修行、受持、讀誦，應當知道這個人是完全使用寶的人。如果有人只能讀誦，應當知道這個人得到中分寶。種種供養得到下分寶。』所以知道全分寶需要修行和讀誦等，按照道理也應該包括供養。經文中，文殊菩薩廣泛地說了下分寶。『若從地等者。經云。佛告舍利弗。有人舍頭目身體妻子七珍供養於我。不如有人禮拜此經。若人積寶滿四天下上至梵天供養於我。不如與持經者一食充軀若復有人積寶至到住界供養於我。不如持此章句一日一夜(云云)。但供養于中分寶人功德尚爾。況』：如果從地等來說，經中說：『佛告訴舍利弗，有人捨棄頭、目、身體、妻子、七寶來供養我，不如有人禮拜這部經。如果有人積累的財寶充滿四大天下，上至梵天來供養我，不如給持經的人一頓飯。如果有人積累的財寶達到住界來供養我，不如受持這部經中的章句一日一夜。』僅僅供養得到中分寶的人，功德尚且如此，更何況...

【English Translation】 English version: 'The two past branches are the root': The two past conditions are the root (referring to ignorance (Avidya) and action (Samskara)). 'The five present branches are the substance': The five present conditions are the essence (referring to consciousness (Vijnana), name and form (Namarupa), the six entrances (Shadayatana), contact (Sparsha), and feeling (Vedana)). 'The three present branches are the flower': The three present conditions are the flower (referring to craving (Trishna), grasping (Upadana), and becoming (Bhava)). 'The two future branches are the fruit': The two future conditions are the fruit (referring to birth (Jati) and old age and death (Jara-marana)). 'Having flowers and fruits are called ordinary beings': Those who have flowers and fruits are called ordinary beings because they are still in the cycle of rebirth. 'Having no flowers but having fruits are called learners': Those who have no flowers but have fruits are called learners (referring to Sravakas and Pratyekabuddhas) because they have already cut off afflictions but still have residual karma. 'Having no flowers and no fruits are called those without remainder': Those who have no flowers and no fruits are called those without remainder (referring to Arhats entering Nirvana) because they have completely liberated themselves. 'According to the meaning, it should also be said that having few flowers but having fruits are called learners. Having no flowers but having fruits are called those with remainder': According to this principle, it can also be said that those who have few flowers but have fruits are called learners, and those who have no flowers but have fruits are called those with remainder (referring to Arhats with residual karma). These are all the teachings of the Tripitaka and Common teachings within the realm. 'If according to the Ratnagotravibhāga, the four aspects of condition, appearance, arising, and decay are all absent, then it is called eternal destruction. Condition is the root, appearance is the substance, arising is the flower, and decay is the fruit. These are the two types of twelve links of dependent origination outside the realm. They are also the emptiness of the five skandhas, etc. The teachings differ, and the understanding of the emptiness of the skandhas also differs (etc.). Now, let's put aside these differences and focus on the perfect teaching': If according to the Ratnagotravibhāga (Treatise on the Buddha-nature), the four aspects of condition, appearance, arising, and decay are all absent, then it is called eternal destruction. Condition is the root, appearance is the substance, arising is the flower, and decay is the fruit. These are the two types of twelve links of dependent origination outside the realm. This is also the emptiness of the five skandhas, etc. The teachings of each school are different, and the understanding of the emptiness of the skandhas is also different. Now, let's put aside these differences and focus on the perfect teaching. 'Vimalakirti says, 'Not contemplating form, not contemplating the suchness of form. Form is false, like emptiness.' This is the double negation of emptiness and falsity to reveal the Middle Way. The other four skandhas are also like this. The Mahaprajnaparamita Sutra says, 'Form is pure, and so on, up to consciousness is pure.' The Diamond Body chapter of the Mahaparinirvana Sutra says, 'The body of the Tathagata is neither the skandhas, realms, and entrances, nor is it apart from the skandhas, realms, and entrances, neither increasing nor decreasing, etc.' These are all contemplating the ultimate emptiness of the skandhas. Therefore, it is known that both cause and effect explain the emptiness of the skandhas': The Vimalakirti Sutra says: 'Not contemplating form, not contemplating the suchness of form. Form is false, like emptiness.' This is the double negation of emptiness and falsity to reveal the Middle Way. The other four skandhas are also like this. The Mahaprajnaparamita Sutra says: 'Form is pure, and so on, up to consciousness is pure.' The Diamond Body chapter of the Mahaparinirvana Sutra says: 'The body of the Tathagata is neither the skandhas (Skandha), realms (Dhatu), and entrances (Ayatana), nor is it apart from the skandhas, realms, and entrances, neither increasing nor decreasing, etc.' These are all contemplating the ultimate emptiness of the skandhas. Therefore, it is known that both cause and effect explain the emptiness of the skandhas. 'Regarding the three divisions of treasure in encouraging cultivation, the principle of reality has no hierarchy, but differences arise due to the superiority and inferiority of mental conduct. Although cultivating towards the middle and lower levels is called the full division, it is necessary to distinguish the six identities to determine the depth. Therefore, after the sutra extensively explains the functions, the following text concludes: 'If one can cultivate, uphold, recite, and memorize, know that this person is fully using the treasure. If one can only recite and memorize, know that this person obtains the middle division of treasure. Various offerings obtain the lower division of treasure.' Therefore, it is known that the full division of treasure requires cultivation, recitation, and so on, and in principle, it should also include offerings. In the sutra, Manjushri Bodhisattva extensively explains the lower division (etc.)': Regarding the three divisions of treasure in encouraging cultivation, the principle of reality has no hierarchy, but differences arise due to the superiority and inferiority of mental conduct. Although cultivating towards the middle and lower levels is called the full division, it is necessary to distinguish the six identities to determine the depth. Therefore, after the sutra extensively explains the functions, the following text concludes: 'If one can cultivate, uphold, recite, and memorize, know that this person is fully using the treasure. If one can only recite and memorize, know that this person obtains the middle division of treasure. Various offerings obtain the lower division of treasure.' Therefore, it is known that the full division of treasure requires cultivation, recitation, and so on, and in principle, it should also include offerings. In the sutra, Manjushri Bodhisattva extensively explains the lower division. 'If from the ground, etc., the sutra says, 'The Buddha told Shariputra, 'If someone gives up their head, eyes, body, wife, children, and the seven treasures to make offerings to me, it is not as good as someone who bows to this sutra. If someone accumulates treasures filling the four continents, up to the Brahma heaven, to make offerings to me, it is not as good as giving a meal to someone who upholds this sutra. If someone accumulates treasures up to the Abode realm to make offerings to me, it is not as good as upholding the verses of this sutra for one day and one night (etc.).' Even the merit of making offerings to someone who obtains the middle division of treasure is so great, what more...': If from the ground, etc., the sutra says, 'The Buddha told Shariputra (Sariputta), 'If someone gives up their head, eyes, body, wife, children, and the seven treasures to make offerings to me, it is not as good as someone who bows to this sutra. If someone accumulates treasures filling the four continents, up to the Brahma heaven, to make offerings to me, it is not as good as giving a meal to someone who upholds this sutra. If someone accumulates treasures up to the Abode realm to make offerings to me, it is not as good as upholding the verses of this sutra for one day and one night (etc.).' Even the merit of making offerings to someone who obtains the middle division of treasure is so great, what more...'

復供養得上分者。又如昔有長者名曰鳩留。不信因果。與五百俱行。遠見叢樹想是居家。到彼唯見樹神。作禮已說己飢渴。神即舉手五指自然出於飲食。甘美難言。食訖大哭。神問其故。答曰。有五百伴亦大飢渴。神令呼來如前與食眾人皆飽。長者問曰。何福所致。答。我本迦葉佛時極貧于城門磨鏡。每有沙門乞食。常以此指示分衛處及佛精舍。如是非一壽終生此。長者大悟。日飯八千僧。洮米汁流出城外可乘船。指示常人乞食之處其福尚爾。況親施食與持經者。次釋法華者。部屬醍醐不通余教。初開章中言兼說默者。亦可言兼意止觀也。彼別行文但推四句。故今文中廣修象觀。以廣于彼。初引觀經以證有相。次引安樂行以證無相。觀經云。若有四眾八部誦大乘者。修大乘者。發大乘意者。樂見普賢色身者。樂見多寶釋迦及分身者。樂六根清凈者。當學是觀。此觀功德除諸障礙見上妙色。不入三昧但誦持故。故名有相。此經者具如安樂行一十八句。故知相與無相俱成方便。但隨宜樂為初入門。二經下釋相違意。安樂行下引兼具文。安樂行文四行之中。第一雖令觀一切空如實相等。文初又云。於後惡世護持讀說。第三文中雲。於十方諸大菩薩。常應深心恭敬禮拜。所言等者。等取答問離惱亂等。觀經文中雖云讀誦亦兼無

【現代漢語翻譯】現代漢語譯本復供養能獲得大的福報。例如過去有一位名叫鳩留（Kulya）的長者，不相信因果。一次他與五百人同行，遠遠看見一片樹林，以為是住家。到達后只見到樹神。他向樹神行禮，並說自己又飢又渴。樹神便舉起手，五指自然涌出飲食，甘甜美味難以言說。吃完后，鳩留（Kulya）大哭。樹神問他原因，他回答說：『我有五百個同伴，也都非常飢渴。』樹神讓他把同伴們叫來，像之前一樣給他們食物，眾人都吃飽了。長者問：『這是什麼福報所致？』樹神回答說：『我過去在迦葉佛（Kasyapa Buddha）時期非常貧窮，在城門磨鏡子。每當有沙門（Sramana）來乞食，我常常用手指指示他們去分發食物的地方以及佛的精舍。像這樣做了很多次，死後就轉生到這裡。』長者聽后大悟，每天供養八千僧人。淘米水流出城外，可以乘船。只是指示常人去乞食的地方，福報尚且如此，更何況親自施食給誦持經典的人呢？其次解釋《法華經》（Lotus Sutra）的人，認為此經屬於醍醐味，不與其他教義相通。最初解釋經文時說『兼說默』，也可以說是兼顧意止觀。他們另外撰寫的文章只推崇四句偈。所以本文中廣泛地修習大象觀，以擴充套件他們的觀點。首先引用《觀經》（Visualization Sutra）來證明有相，其次引用《安樂行品》（Chapter on Peaceful Practices）來證明無相。《觀經》說：『如果有四眾（比丘、比丘尼、優婆塞、優婆夷），八部（天龍八部）誦讀大乘經典的人，修習大乘的人，發起大乘意願的人，喜歡見到普賢菩薩（Samantabhadra）色身的人，喜歡見到多寶如來（Prabhutaratna）釋迦牟尼佛（Sakyamuni Buddha）以及他們的分身的人，想要六根清凈的人，應當學習這種觀想。』這種觀想的功德可以消除各種障礙，見到殊勝的妙色。即使不入三昧，僅僅因為誦持，所以稱為有相。這部經的內容詳盡地包含了《安樂行品》中的十八句。因此可知有相和無相都是成就的方便，只是根據各自的喜好作為入門。兩部經下面解釋了相違背的含義。《安樂行品》下面引用了兼具的經文。《安樂行品》的四種修行中，第一種雖然要求觀一切皆空，如實相等，但經文開頭又說：『在後世惡世中護持讀誦。』第三種經文中說：『對於十方諸大菩薩，常常應當以深心恭敬禮拜。』所說的『等』，是包括回答問題、遠離惱亂等等。《觀經》中雖然說讀誦，但也兼顧無相。

【English Translation】 English version Further, offering alms brings great merit. For example, in the past, there was a wealthy man named Kulya (Kulya, a wealthy man's name), who did not believe in cause and effect. Once, he was traveling with five hundred people and saw a grove of trees in the distance, thinking it was a dwelling. Upon arriving, they only saw a tree spirit. He paid respects to the tree spirit and said he was hungry and thirsty. The spirit then raised his hand, and food naturally emerged from his five fingers, indescribably sweet and delicious. After eating, Kulya (Kulya) wept bitterly. The spirit asked him the reason, and he replied, 'I have five hundred companions who are also very hungry and thirsty.' The spirit told him to call his companions, and he provided them with food as before, and everyone was full. The wealthy man asked, 'What merit has caused this?' The spirit replied, 'In the time of Kasyapa Buddha (Kasyapa Buddha, a past Buddha), I was very poor and sharpened mirrors at the city gate. Whenever Sramanas (Sramana, a wandering ascetic) came to beg for food, I would always point them to the places where food was distributed and to the Buddha's monastery. I did this many times, and after death, I was reborn here.' The wealthy man was greatly enlightened and offered food to eight thousand monks every day. The rice water flowed out of the city and could be traveled by boat. Merely pointing out places for ordinary people to beg for food brings such merit, how much more so for personally offering food to those who recite and uphold the scriptures? Secondly, those who interpret the Lotus Sutra (Lotus Sutra) believe that this sutra belongs to the taste of ghee and does not connect with other teachings. When initially explaining the sutra, they say 'concurrently speaking and being silent,' which can also be said to concurrently consider mental cessation and contemplation. Their separately written articles only promote the four-line verse. Therefore, this text extensively cultivates the elephantine contemplation to expand their views. First, the Visualization Sutra (Visualization Sutra) is cited to prove the existence of form, and then the Chapter on Peaceful Practices (Chapter on Peaceful Practices) is cited to prove the absence of form. The Visualization Sutra says, 'If there are the four assemblies (bhikshus, bhikshunis, upasakas, upasikas), the eight classes (devas, nagas, etc.) who recite the Mahayana sutras, those who cultivate the Mahayana, those who generate the intention for the Mahayana, those who like to see the physical body of Samantabhadra (Samantabhadra, a Bodhisattva), those who like to see Prabhutaratna Tathagata (Prabhutaratna, a past Buddha) and Sakyamuni Buddha (Sakyamuni Buddha) and their emanations, those who want to purify the six senses, should learn this contemplation.' The merit of this contemplation can eliminate various obstacles and see the sublime and wonderful colors. Even without entering samadhi, merely because of reciting and upholding, it is called having form. This sutra contains in detail the eighteen phrases in the Chapter on Peaceful Practices. Therefore, it can be known that having form and the absence of form are both expedient means for accomplishment, merely based on individual preferences as an entry point. The two sutras below explain the meaning of contradiction. The Chapter on Peaceful Practices below cites the text of concurrent possession. Among the four practices in the Chapter on Peaceful Practices, the first one, although requiring contemplation of all emptiness, suchness, and equality, the beginning of the text also says, 'In the evil age of the future, protect, uphold, read, and recite.' The third text says, 'Towards the great Bodhisattvas of the ten directions, one should always deeply respect and prostrate.' The 'etc.' mentioned includes answering questions, staying away from vexations, and so on. Although the Visualization Sutra mentions reading and reciting, it also considers the absence of form.

相。南嶽下重引南嶽理須具二。彼別出四安樂行偈文云。修習諸禪定得諸佛三昧。六根性清凈。菩薩學法華具足二種行。一者有相行。二者無相行。無相安樂行甚深妙禪定。觀察六情根。有相安樂行此依勸發品。散心誦法華不入禪三昧。坐立行一心念法華文字。行若成就者。即見普賢身。此亦一往分於二人。究竟而論二行互顯。特是下明此二人並是證前約方便說。引字胤音。人見文中借音作胤。便作子胤釋甚為可笑。引是發曲之端。亦可作吲。今之二行亦復如是。有相為序者。如南嶽誦經感普賢等。智者道場見宿世等。無相為序者。亦如南嶽一夏策觀具發諸禪等。智者一夏降魔進行等。妙證下判文元意。意在證法證於真似。似即近入相似位也。真即遠入初住位也。以初品中權實理即。第五中事理不二今歷文下歷事修觀者。例如大論二十八師子吼法門。大經二十七波利樹法門等。像身法門義甚委悉。但須尋文意趣次第。六通如下助道中明。八解如下禪境中說。四攝者。謂佈施愛語利行同事。佈施者如法求財常思行施。愛語者施已安處令住安樂。利行者自利利他平等攝取。同事者為利益故同其事業。又如行而說為佈施。無染心說名愛語。授他無疲名利行。離過安他名同事。前是約財。后是約法。故云財法二施。應具四教開

【現代漢語翻譯】現代漢語譯本：相。南嶽下重引南嶽理須具二。他特別提出了四安樂行偈文說：『修習各種禪定，獲得諸佛的三昧，六根的體性清凈。菩薩學習《法華經》，要具足兩種修行：一是『有相行』，二是『無相行』。無相安樂行是甚深微妙的禪定，觀察六情根。有相安樂行是依據《勸發品》所說，散亂心念誦《法華經》，不能進入禪定三昧。坐著、站著、行走，一心念誦《法華經》的文字，如果修行成就，就能見到普賢菩薩的身影。』這也是一種將兩種修行方式分屬於不同人的說法。但究竟來說，兩種修行方式是互相彰顯的，特別是下面說明這兩種人都是爲了證明前面所說的方便之說。『引』字，讀作胤音（yìn）。有人看到文中借用這個音作『胤』，就解釋為『子胤』，這非常可笑。『引』是發曲的開端，也可以寫作『吲』。現在的兩種修行方式也是這樣，以『有相』為開端，例如南嶽誦經感得普賢菩薩等，智者大師在道場見到宿世的因緣等。以『無相』為開端，也例如南嶽一夏天策觀，具足發起各種禪定等，智者大師一夏天降伏魔怨，進行修行等。『妙證』以下是判別文章的根本意圖。意圖在於證明法，證明真實和相似。『相似』是指接近進入相似位的修行者，『真實』是指深入進入初住位的修行者。以《初品》中的權實理即，以及《第五品》中的事理不二，現在經歷文字來修習觀行，例如《大智度論》中的二十八師子吼法門，《大般涅槃經》中的二十七波利樹法門等。像身法門的意義非常詳細，只需要尋找文中的意趣和次第。六神通在下面的助道中說明，八解脫在下面的禪境中說。四攝，指的是佈施、愛語、利行、同事。佈施，是指如法求財，常常想著施行佈施。愛語，是指佈施之後，使對方安穩，令其安住于安樂之中。利行，是指自利利他，平等地攝取。同事，是指爲了利益眾生，與他們一同從事事業。又如，以行為來說法是佈施，沒有染著心來說法名為愛語，給予他人而不疲倦名為利行，遠離過失而使他人安穩名為同事。前面是關於財施，後面是關於法施，所以說財法二施，應當具備四教的開示。

【English Translation】 English version: The aspect. Nanyue Xia Chong quotes Nanyue, stating that the principles must include two aspects. He specifically presents the verses of the Four Practices of Peaceful Dwelling, saying: 'Cultivating various forms of meditation, one attains the Samadhi of all Buddhas, and the nature of the six senses becomes pure. Bodhisattvas who study the Lotus Sutra must possess two types of practice: the 'Practice with Form' and the 'Practice without Form.' The Practice of Peaceful Dwelling without Form is a profound and wondrous meditation, observing the six sense roots. The Practice of Peaceful Dwelling with Form is based on the 'Encouragement of Holding This Sutra' chapter. Reciting the Lotus Sutra with a scattered mind does not lead to entering meditative Samadhi. Whether sitting, standing, or walking, one should single-mindedly recite the words of the Lotus Sutra. If one's practice is accomplished, one will see the body of Samantabhadra.' This is also a way of attributing the two types of practice to different individuals. But ultimately, the two practices mutually reveal each other, especially as it is explained below that both types of individuals are proving the expedient teachings mentioned earlier. The character '引' (yin), is pronounced like '胤' (yin). Some people, seeing that the character is borrowed in the text to sound like '胤,' interpret it as '子胤' (zi yin, offspring), which is quite laughable. '引' is the beginning of a musical phrase and can also be written as '吲' (yin). The two practices of today are also like this. Taking 'Practice with Form' as the beginning, such as Nanyue's recitation of the sutra leading to the perception of Samantabhadra, and Zhiyi's seeing past lives in the monastery. Taking 'Practice without Form' as the beginning, such as Nanyue's summer of contemplation leading to the arising of various meditations, and Zhiyi's summer of subduing demons and progressing in practice. The section below 'Wondrous Proof' judges the fundamental intention of the text. The intention lies in proving the Dharma, proving the real and the similar. 'Similar' refers to practitioners who are close to entering the stage of resemblance, while 'Real' refers to those who deeply enter the stage of the first abode. Using the provisional and real principles in the 'Introduction' chapter, and the non-duality of principle and phenomena in the 'Fifth' chapter, we now use the text to cultivate contemplation, such as the twenty-eight lion's roar Dharma gates in the Mahaprajnaparamita Shastra, and the twenty-seven Paribhadra tree Dharma gates in the Mahaparinirvana Sutra. The meaning of the elephant body Dharma gate is very detailed; one only needs to seek the intention and order of the text. The six supernormal powers are explained in the section on aiding the path below, and the eight liberations are discussed in the section on meditative states below. The Four Embracing Dharmas refer to giving, kind speech, beneficial action, and cooperation. Giving means seeking wealth lawfully and constantly thinking of giving. Kind speech means, after giving, making the recipient secure and allowing them to dwell in peace. Beneficial action means benefiting oneself and others, equally embracing. Cooperation means engaging in activities together for the benefit of others. Furthermore, speaking the Dharma through actions is giving; speaking the Dharma without attachment is called kind speech; giving to others without fatigue is called beneficial action; and freeing others from faults and making them secure is called cooperation. The former is about material giving, and the latter is about Dharma giving. Therefore, it is said that both material and Dharma giving should be accompanied by the teachings of the Four Doctrines.

顯等意。故云引物多端(云云)。皆法華下結。如文。勸修中雲肖者。說文云。骨法相似也。謂除彼不與佛乘骨法相似之者。次釋非行非坐中。初釋得名之由。由對四句故也。實通等者約行實說。次南嶽大品並釋隨行立名。南嶽即是別行一卷。名隨自意三昧者是也。具約四儀食及語默等。彼文問云。此出何經。答。出首楞嚴。故此下文釋諸善中。亦具別首楞嚴。大品云。若得是三昧。能令諸三昧變成無漏。如一斤石汁變千斤銅為金。智者亦有別行覺意三昧。雖復下會通也。雖有非行非坐等三名不同。只是四儀修觀之法。今依下重依教釋名有所憑故。諸數下問也。大小乘經諸心所法其數非一。何故但以意為觀境。窮諸下答也。諸數既多不可遍列。意為能造舉一蔽諸。對境下釋意異名。觀於心性體同名異。墮心想見故有三別。乃至下文非一非異等。問。理性若是何故立三。如婆沙中問曰。此三何別。答。或別不別。言不別者。心即意識。如火名焰亦名為熾亦名燒薪。只是一心有三差別。言有別者。名即差別。或云。過去名意未來名心現在名識。或云。在界名心在入名意在陰名識。或云。雜色名心如六道由心。系屬名意如五根屬意。語想名識如分別屬識。俱舍云。集起名心籌量名意了別名識。且準小宗。此之三名尚是一法異

名而已。是故今云三一合散不可定執。如是等者欲觀略斥。心想見倒者。婆沙云。無常謂常想顛倒心顛倒見顛倒我樂凈等。亦復如是。舊云。四陰之中三心無倒識心有倒。有云。識心無倒三心有倒。謂想有想倒受有心倒行有見倒。有云。通在四心。識有心倒想受有想倒行有見倒。有云。初心妄計名心倒。次心想成名想倒。想成外執名見倒。初婆沙釋。正當今文墮心想見倒以見三異。執為常等不名為覺。覺了此倒非一異相。唯觀法性方名為覺。覺者了知下正立觀也。三名相望都成六句。具出般舟三昧經也。分別三名既斥為非。應觀其體性離名字。故六句中言非有者即是體同。言非無者即是名異。復應勿計名體同異。故復結云非一說三非三說一。余各散等準此可知。若知名非名下。總有六句復疏重釋。此六並是雙非雙照。假名及性皆不可得。若寄此文立三觀者。非一立三假也。非三說一空也。名非名性非性中也。餘五準此。於此復疏能達心性。方是不可思議三諦妙境。若觀下立名之意。意能遍造故但觀意則攝一切。若破下例破諸使。如是圓觀非但觀意為諸法本。亦破無明諸惑之源。故知非但意攝一切。亦乃意即無明。無明去時諸惑安在。故云皆去。故諸下攝略結名。雖有諸名及以諸數。今但立名覺意三昧者良由於此。隨自

下二名既是覺意異名。其名雖殊義同覺意。就此下開章也。夫有累之形絕事時寡。上三三昧緣具誠難。若不隨境用觀意起即觀。三性無遺四運推檢。歷緣對境咸會一如。安有克于大道之期。初諸經中初明此章攝廣。次正釋。先請觀音亦屬方等。文通三乘。故意止觀中具出三相。若用二十五三昧義唯圓別。先約事儀。請字二音。受施為凈音。咨尊為請音。今文正當第二義也。請具三義。一自二他三護正法。經中初托優波斯那即是自請。月蓋是為他。七言偈是護法。亦應具於三十六句。今文但是顯機顯應。亦冥亦顯機顯應。請又三義。延請為身業。祈請為口業。愿請即意業。又五體是身業。四偈是口業。繫念是意業。又延是請人。祈是請法。愿總人法。機既開三應亦應爾。三業亦應各有二句機應不同。前三三昧準此例知。觀音之名亦約四悉逗物不同。具如法華疏普門品委釋。又準觀音疏明方法雲。舊分為十。一嚴凈道場。二作禮。三燒香散華。四繫念。五具楊枝。六請三寶。七誦咒。八披陳。九禮拜。十坐禪。準前方等皆應事理二解。今文十意事理亦足次第少別。具在百錄。設楊枝等者。以觀世音左手把楊枝右手持澡瓶。是故請者須備二物。若作所表者。楊枝拂動以表慧。凈水澄渟以表定。五體投地者如僧常行。準地持阿

【現代漢語翻譯】現代漢語譯本：下面兩種名稱都是覺意的不同說法（異名：不同的名稱）。雖然名稱不同，但意義與覺意相同。接下來將開始對此進行詳細闡述。一般來說，被世俗事務所牽累的人很少有閑暇時間，而要具備修習上文所說的三種三昧（三昧：佛教中的一種禪定狀態）的因緣條件，確實非常困難。如果不能隨著外境的變化運用觀想，那麼當意念產生時，就立即進行觀想，這樣就能毫無遺漏地觀察三性（三性：佛教唯識宗所說的遍計所執性、依他起性、圓成實性），並運用四運（四運：佛教中的一種修行方法）進行推究和檢查。在經歷各種因緣，面對各種境界時，都能達到統一和諧的狀態，這樣才能期望達到證悟大道的目標。最初，在各種經典中，首先闡明本章內容涵蓋廣泛。其次是正式的解釋。首先是請觀音，這也屬於方等經典（方等經典：大乘佛教經典）。文義貫通三乘（三乘：聲聞乘、緣覺乘、菩薩乘）。因此，《止觀》中詳細列出了三相（三相：苦相、無常相、無我相）。如果運用二十五三昧的意義，則只屬於圓教和別教。首先從儀式的角度來解釋，『請』字有兩種讀音。接受佈施時讀作『凈』音，諮詢尊者時讀作『請』音。本文正是採用第二種意義。『請』字包含三種含義：一是自己，二是他人，三是護持正法。經文中最初依託優波斯那（Upasna）的例子，就是自己請求。月蓋（Candra-ghata）是為他人請求。七言偈（Gatha）是護持正法。也應該包含在三十六句之中。本文只是爲了顯現機緣和顯現感應，既有暗中顯現的機緣和感應，也有明顯顯現的機緣和感應。『請』字又有三種含義：延請是身業，祈請是口業，愿請是意業。又如五體投地是身業，四句偈是口業，繫念是意業。延請是請人，祈請是請法，愿請總括人與法。機緣既然開啟，三種感應也應該如此。前三種三昧可以參照這個例子來理解。觀音的名稱也是根據四悉檀（四悉檀：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）來適應不同眾生的需要。具體內容可以參考《法華經疏》中《普門品》的詳細解釋。又根據《觀音疏》中闡明的方法，舊時分為十個步驟：一是嚴凈道場，二是作禮，三是燒香散花，四是繫念，五是準備楊枝，六是請三寶，七是誦咒，八是披陳，九是禮拜，十是坐禪。按照前文所說的方等經典，都應該從事情和理兩個方面來理解。本文的十種意義在事和理兩方面都是完備的，只是次第略有不同，詳細內容可以參考《百錄》。設定楊枝等物品，是因為觀世音菩薩左手拿著楊枝，右手拿著澡瓶，所以請求的人必須準備這兩樣東西。如果從所代表的意義來說，楊枝的拂動代表智慧，凈水的澄澈代表禪定。五體投地是僧人通常的行持，按照《地持阿毗曇》的說法

【English Translation】 English version: The following two names are different terms for 'awakening intention' (覺意, Jue Yi). Although the names are different, their meanings are the same as 'awakening intention'. The following will begin to elaborate on this in detail. Generally speaking, people who are burdened by worldly affairs rarely have free time, and it is indeed very difficult to have the conditions to practice the three samadhis (三昧, San Mei: a state of meditative concentration in Buddhism) mentioned above. If one cannot use contemplation according to the changes in the external environment, then when a thought arises, one should immediately contemplate, so that one can observe the three natures (三性, San Xing: the three natures in the Buddhist Yogacara school: parikalpita-svabhava, paratantra-svabhava, and parinispanna-svabhava) without omission, and use the four operations (四運, Si Yun: a method of practice in Buddhism) to investigate and examine. When experiencing various conditions and facing various realms, one can achieve a state of unity and harmony, so that one can hope to achieve the goal of enlightenment. Initially, in various scriptures, it is first clarified that the content of this chapter is extensive. The second is the formal explanation. The first is inviting Avalokitesvara (觀音, Guan Yin), which also belongs to the Vaipulya Sutras (方等經典, Fang Deng Jing Dian: Mahayana Buddhist scriptures). The meaning of the text runs through the Three Vehicles (三乘, San Cheng: Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). Therefore, the 'Stopping and Contemplation' (止觀, Zhi Guan) details the three aspects (三相, San Xiang: the characteristics of suffering, impermanence, and non-self). If the meaning of the twenty-five samadhis is used, it only belongs to the Perfect Teaching and the Separate Teaching. First, explain from the perspective of ritual. The character '請' (qing, invite) has two pronunciations. When receiving alms, it is pronounced 'jing' (凈, pure), and when consulting a venerable person, it is pronounced 'qing' (請, invite). This article is using the second meaning. The character '請' (qing, invite) contains three meanings: first, oneself; second, others; and third, upholding the Dharma. The example of relying on Upasna (優波斯那) in the scriptures is a self-request. Candra-ghata (月蓋) is requesting for others. The seven-word Gatha (七言偈) is upholding the Dharma. It should also be included in the thirty-six sentences. This article is only to manifest the opportunity and manifest the response, both the hidden manifestation of the opportunity and response, and the obvious manifestation of the opportunity and response. The character '請' (qing, invite) has three meanings: extending an invitation is body karma, praying is speech karma, and wishing is mind karma. Also, prostrating with the five limbs is body karma, the four-line verse is speech karma, and mindfulness is mind karma. Extending an invitation is inviting people, praying is inviting the Dharma, and wishing encompasses both people and the Dharma. Since the opportunity has been opened, the three responses should also be the same. The previous three samadhis can be understood by referring to this example. The name Avalokitesvara (觀音, Guan Yin) is also based on the Four Siddhantas (四悉檀, Si Xi Tan: lokasiddhanta, prthagjanasiddhanta, pratipaksasiddhanta, and paramarthasiddhanta) to adapt to the needs of different beings. For specific content, please refer to the detailed explanation of the 'Universal Gate Chapter' in the 'Lotus Sutra Commentary'. Also, according to the method clarified in the 'Avalokitesvara Commentary', it was formerly divided into ten steps: first, purifying the mandala; second, making obeisance; third, burning incense and scattering flowers; fourth, mindfulness; fifth, preparing the willow branch; sixth, inviting the Three Jewels; seventh, reciting mantras; eighth, making confession; ninth, bowing; and tenth, sitting in meditation. According to the Vaipulya Sutras mentioned earlier, it should be understood from both the aspects of phenomena and principle. The ten meanings in this article are complete in both phenomena and principle, but the order is slightly different. For details, please refer to the 'Hundred Records'. Setting up items such as willow branches is because Avalokitesvara Bodhisattva holds a willow branch in his left hand and a water bottle in his right hand, so the person requesting must prepare these two items. If from the meaning represented, the flicking of the willow branch represents wisdom, and the clarity of the pure water represents samadhi. Prostrating with the five limbs is the usual practice of monks, according to the 'Yogacarabhumi-sastra'

含皆以雙膝雙肘及頂至地。名五體投地亦曰五輪。五處圓故。況下五悔中如樹崩倒。又理觀解者。觀音疏云。若起五陰離薩婆若名為平立。左足如色右足如受。左手如想右手如行。頭如識。若入薩婆若成於五分名為投地。戒如色。定如受。慧如想。解脫如行。解脫知見如識。應具明所以思之可知。繫念數息者。今文依經但至十數。疏中因息而起諸行。何者。息風是色。領納此息。緣想此息。諸數是行。心王是識。此觀息中五陰四念成聲聞法。若觀息是過去無明因緣成現報息乃至未來。是名觀息成緣覺法。又不受著息名檀。不起不善名尸。能數此息名忍。唸唸相續名進。在緣不亂名禪。分別風喘明識邪正名智。此名觀息成六度菩薩法。若觀息成無相等慧是名數息成通教法。見息不空不俗中道佛性前後觀之。是別教法。若觀此息一心三諦。是圓教法。數息既爾諸行例然。乃至余文亦應分別。三稱三寶者。表除三障。委明行法具在百錄及正行儀並彼經中。故云可尋經補益。今文及百錄正行儀並不錄四行偈。偈云。

愿救我苦厄　　大悲覆一切　普放凈光明　　滅除癡暗瞑　為免毒害苦　　煩惱及眾病　必來至我所　　施我大安樂　我今稽首禮　　聞名救厄者　我今自歸依　　世間慈悲父　唯愿必定來　　愍

【現代漢語翻譯】現代漢語譯本所有人都以雙膝、雙肘和頭頂觸地，這被稱為『五體投地』（身體的五個部分接觸地面），也叫做『五輪』（身體的五個部分）。這是因為身體的五個部分都圓滿了。更何況，在下五悔中，就像大樹崩塌一樣。還有從理觀角度解釋的，觀音疏中說：『如果從五陰（色、受、想、行、識）中生起，遠離薩婆若（一切智），這叫做平立。左腳代表色，右腳代表受，左手代表想，右手代表行，頭代表識。如果進入薩婆若，成就五分法身，這叫做投地。』戒如色，定如受，慧如想，解脫如行，解脫知見如識。應該詳細明白其中的道理，思考就可以理解。繫念數息，現在本文依據經典只到十個數。疏中因為氣息而生起各種修行。什麼修行呢？氣息的風是色，領納這個氣息，緣想這個氣息，各種數是行，心王是識。這種觀息的方法，五陰和四念處成就聲聞乘的修行。如果觀察氣息是過去無明（無知）的因緣，成就現在的果報氣息，乃至未來，這叫做觀息成就緣覺乘的修行。又不接受執著氣息，叫做檀那（佈施）。不生起不善念，叫做尸羅（持戒）。能夠數這個氣息，叫做忍辱。唸唸相續不斷，叫做精進。心在所緣境上不散亂，叫做禪定。分別風喘，明白識別邪正，叫做智慧。這叫做觀息成就六度波羅蜜的菩薩法。如果觀察氣息成就無相等智慧，這叫做數息成就通教的修行方法。見到氣息不空不俗，是中道佛性，前後觀察它，這是別教的修行方法。如果觀察這個氣息是一心三諦，這是圓教的修行方法。數息既然如此，各種修行都可以以此類推。乃至後面的文字也應該這樣分別。三稱三寶，表示消除三障。詳細說明修行方法，都在百錄和正行儀以及那些經典中。所以說可以尋找經典來補充益處。現在本文以及百錄、正行儀都沒有收錄四行偈。偈語說：

『愿救我苦厄，大悲覆一切，普放凈光明，滅除癡暗瞑。為免毒害苦，煩惱及眾病，必來至我所，施我大安樂。我今稽首禮，聞名救厄者，我今自歸依，世間慈悲父。唯愿必定來，愍』

【English Translation】 English version Everyone should touch the ground with both knees, both elbows, and the crown of their head. This is called 'Five-Body Prostration' (the five parts of the body touching the ground), also known as 'Five Wheels' (the five parts of the body). This is because the five parts of the body are all perfected. Moreover, in the Lower Five Repentances, it is like a tree collapsing. Furthermore, according to the explanation from the perspective of principle contemplation, the Commentary on Avalokiteśvara (Guanyin Shu) says: 'If one arises from the Five Skandhas (Wuyin) [form (se), sensation (shou), perception (xiang), volition (xing), and consciousness (shi)] and departs from Sarvajña (Sarvajna) [all-knowing wisdom], this is called standing upright. The left foot represents form, the right foot represents sensation, the left hand represents perception, the right hand represents volition, and the head represents consciousness. If one enters Sarvajña and achieves the Fivefold Dharma Body, this is called prostration.' Precepts are like form, concentration is like sensation, wisdom is like perception, liberation is like volition, and the knowledge and vision of liberation are like consciousness. One should clearly understand the reasons for this, and understanding can be achieved through contemplation. Focusing the mind on counting breaths, the current text only goes up to ten counts according to the sutra. In the commentary, various practices arise from the breath. What practices are these? The wind of the breath is form, receiving this breath, contemplating this breath, the various counts are volition, and the mind-king is consciousness. This method of breath contemplation, with the Five Skandhas and Four Foundations of Mindfulness, accomplishes the practice of the Śrāvaka (Sravaka) [Disciple]. If one observes that the breath is the cause of past ignorance (wuming) [lack of knowledge], resulting in the present retribution breath, and even the future, this is called breath contemplation accomplishing the practice of the Pratyekabuddha (Yuanjue) [Solitary Realizer]. Furthermore, not accepting attachment to the breath is called Dāna (Dana) [generosity]. Not generating unwholesome thoughts is called Śīla (Shila) [discipline]. Being able to count this breath is called forbearance. Continuously connecting thought after thought is called diligence. The mind not being distracted on the object of focus is called Dhyāna (Chan) [meditation]. Distinguishing the wind and panting, clearly recognizing right and wrong, is called wisdom. This is called breath contemplation accomplishing the Bodhisattva (Pusa) [Enlightenment Being] practice of the Six Pāramitās (Liudu) [Six Perfections]. If one observes the breath and achieves wisdom of non-characteristics, this is called counting breaths accomplishing the practice of the Common Teaching. Seeing that the breath is neither empty nor substantial, it is the Middle Way Buddha-nature, contemplating it from beginning to end, this is the Distinct Teaching practice. If one observes this breath as the One Mind Three Truths, this is the Perfect Teaching practice. Since counting breaths is like this, all practices can be inferred in the same way. Even the subsequent texts should be distinguished in this way. Reciting the Three Jewels three times represents eliminating the Three Obstacles. Detailed explanations of the practice methods are all in the Hundred Records and the Proper Practice Ritual, as well as those sutras. Therefore, it is said that one can seek out the sutras to supplement the benefits. The current text, as well as the Hundred Records and the Proper Practice Ritual, do not include the Four-Line Gatha. The Gatha says:

'May you save me from suffering and distress, may your great compassion cover everything, may you universally emit pure light, may you eliminate the darkness of ignorance. To avoid the suffering of poison and harm, afflictions and all diseases, may you surely come to my place, bestow upon me great peace and joy. I now bow my head in reverence, to the one whose name saves from distress, I now take refuge, in the compassionate father of the world. May you surely come, have compassion.'

我三毒苦　施我今世樂　　及與大涅槃

此四偈中初二正請。次二結請。初又二。初一總請。次一別請。初行又二。初句唯自請。次三通自他。苦厄者謂六根患。覆一切者。不獨舍離通於十界。次二句請治癡。次別請中請除三障。毒即是業。煩惱如文。眾病是報。樂是涅槃。涅槃即三德。三德破三障。結如文。誦此四偈為轉障緣。亦為入觀相應之本。故須略識。又誦三篇咒者。咒文在請觀音經。若修行者往彼尋之。發露洗浣者。如有垢衣應須洗浣發露如示人。事儀如灰汁。理觀如清水。理體如凈衣。藏垢不悔永入惡道。午前等者。方猶法也。日夜二時各取初分。故曰午前及初夜也。余謂四時。必依常儀不可廢也。經云下正明修觀。初約六塵及以五陰而為觀者。初觀六塵。雖引大集如空如心名猶通總。據下觀陰但離性相成聲聞空。是故次須修于幻化及實觀也。地無堅者下次觀五陰。于中先觀色陰。色即四大。初觀地大。地是事堅因緣所成有本非有。而情謂有有即是堅。故於地大起情執堅。今寄事堅以破情堅故云有是堅義。無等二句及餘三大例之可知。彼經因優波斯那問身子答。答中雲。當觀地大無堅水大不住風大無礙。從顛倒生。火大不實假因緣生。受想行識一一性相同於四大。皆悉入于如實之際。優波斯那得

【現代漢語翻譯】現代漢語譯本我受三毒之苦（貪嗔癡），請您賜予我今世的快樂，以及最終的大涅槃（Nirvana）。

這四句偈語中，前兩句是正式的祈請，后兩句是總結祈請。前兩句又分為兩部分，第一句是總的祈請，第二句是分別的祈請。第一句又分為兩部分，第一小句只是為自己祈請，后三小句是為自己和他人共同祈請。『苦厄』指的是六根（眼耳鼻舌身意）的煩惱。『覆一切者』，不僅僅是捨棄，而是通達十法界。接下來的兩句是祈請消除愚癡。接下來的分別祈請中，是祈請消除三障（業障、煩惱障、報障）。『毒』就是業，煩惱如文字所示，『眾病』是報應。『樂』就是涅槃，涅槃就是三德（法身德、般若德、解脫德），三德可以破除三障。總結如文字所示。誦讀這四句偈語可以轉變障礙的因緣，也是進入觀想相應的根本，所以需要略微瞭解。另外，誦讀三篇咒語，咒語的內容在《請觀音經》中，修行者可以去那裡尋找。『發露洗浣者』，就像有污垢的衣服應該清洗一樣，發露就像展示給人看，儀軌就像灰汁，理觀就像清水，理體就像乾淨的衣服。隱藏污垢而不懺悔，將永遠墮入惡道。『午前等者』，『方』就是方法。早晚兩個時間各取最初的部分，所以說『午前』和『初夜』。其餘指的是四個時辰，必須按照通常的儀軌，不可廢棄。『經云下』，正式說明修觀。首先是根據六塵（色聲香味觸法）以及五陰（色受想行識）來進行觀想。首先觀想六塵，雖然引用了《大集經》，如空如心，名稱仍然是通用的總稱。根據下面觀想五陰，只是脫離了自性之相，成就了聲聞的空性。因此，接下來需要修習幻化觀和實觀。『地無堅者』，接下來是觀想五陰。其中先觀想色陰，色陰就是四大（地水火風）。首先觀想地大，地是事物堅固的因緣所成，有其根本但並非真實存在，而情執認為它是真實存在的，存在就是堅固。所以對於地大產生了情執的堅固。現在藉助事物堅固來破除情執的堅固，所以說『有是堅義』。『無等二句』以及其餘三大，可以依此類推。那部經中，因為優波斯那（Upasna）提問，身子（Sariputra）回答。回答中說：『應當觀想地大沒有堅固，水大不能停留，風大沒有阻礙，從顛倒中產生。火大不真實，是虛假的因緣所生。受、想、行、識，一一自性都與四大相同，都進入瞭如實的境界。』優波斯那（Upasna）因此得

【English Translation】 English version I suffer from the three poisons (greed, hatred, and delusion), Please grant me happiness in this life, And ultimate Nirvana.

In these four verses, the first two are formal requests, and the last two are concluding requests. The first two are further divided into two parts: the first is a general request, and the second is a specific request. The first verse is also divided into two parts: the first phrase is a request only for oneself, and the last three phrases are requests for both oneself and others. 'Suffering' refers to the afflictions of the six senses (eye, ear, nose, tongue, body, and mind). 'Covers all' means not only abandoning but also understanding the Ten Dharma Realms. The following two phrases are requests to eliminate ignorance. In the following specific requests, there is a request to eliminate the three obstacles (karmic obstacles, afflictive obstacles, and retributive obstacles). 'Poison' is karma, afflictions are as the text describes, and 'diseases' are retribution. 'Happiness' is Nirvana, and Nirvana is the three virtues (Dharmakaya virtue, Prajna virtue, and liberation virtue), which can eliminate the three obstacles. The conclusion is as the text describes. Reciting these four verses can transform the causes and conditions of obstacles and is also the foundation for entering into corresponding contemplation, so it is necessary to understand it slightly. In addition, reciting the three mantras, the content of the mantras is in the 'Requesting Avalokitesvara Sutra', practitioners can go there to find it. 'Exposing and washing' is like dirty clothes that should be washed, exposing is like showing it to others, the ritual is like lye, the rational contemplation is like clear water, and the rational body is like clean clothes. Hiding dirt without repentance will forever fall into evil paths. 'Before noon, etc.', 'method' is the way. Take the initial part of the morning and evening times, so it is said 'before noon' and 'early night'. The rest refers to the four periods, which must be followed according to the usual ritual and cannot be abandoned. 'Sutra says below', formally explains the cultivation of contemplation. First, it is based on the six dusts (form, sound, smell, taste, touch, and dharma) and the five skandhas (form, feeling, perception, volition, and consciousness) to perform contemplation. First, contemplate the six dusts, although the 'Great Collection Sutra' is quoted, such as emptiness and mind, the name is still a common general term. According to the following contemplation of the five skandhas, it is only separated from the nature of self and achieves the emptiness of the Sravakas. Therefore, it is necessary to cultivate the illusory contemplation and the real contemplation next. 'Earth is not solid', next is to contemplate the five skandhas. Among them, first contemplate the form skandha, which is the four elements (earth, water, fire, and wind). First, contemplate the earth element, which is the cause of the solidity of things, has its root but is not truly existent, but emotional attachment believes that it is truly existent, and existence is solidity. Therefore, solidity of emotional attachment arises towards the earth element. Now, using the solidity of things to break the solidity of emotional attachment, so it is said 'existence is the meaning of solidity'. 'Two sentences such as no' and the remaining three elements can be inferred by analogy. In that sutra, because Upasna asked, Sariputra answered. The answer said: 'One should contemplate that the earth element has no solidity, the water element cannot stay, the wind element has no obstruction, and it arises from inversion. The fire element is not real, it is born from false causes and conditions. Feeling, perception, volition, and consciousness, each nature is the same as the four elements, and all enter the realm of suchness.' Upasna therefore obtained

四大定通達五陰。得羅漢果。今文準經以義開拓委作觀法。故於四大各以四性推令如空。末代鈍根不同佛日。故依中論觀於二空。如地大中初句云有是堅義。此則但謂地是定有。為防轉計三句破之。計云。有既是堅。無何得堅。乃至轉入第四句計非有非無亦謂無堅。今並破之無非計堅。然此地大本非四句。無堅名字因情謂堅。故用四句寄堅破執。三大準地思之可知。是名破色陰以入性空。如初地大中雲畢竟不可得。次水大風大中並云亦不住無四句。亦不住不可說中。並相空文也。唯火大中相空文略。受等四陰性相準此亦應可見。問。推前三大並用有等四句破之。至火大文乃用自等四句破者何耶。答。有二義故。一者依經。經云火大不實從因緣生。因緣宜作自他名說。二者名異義同。有隻是自無只是他。乃至雙非只是無因。經文存略余陰不說。應云受無領納性不可得。若謂受是有有是領納。乃至謂受是非有非無亦是領納。乃至識是了別亦復如是。具足應如第五卷中破假四句。如是觀者是聲聞法。即以真諦名為如實。問。若聲聞法應觀四諦。答。陰是苦諦性執是集。觀法是道。實際是滅。觀陰既爾下次明緣覺觀法。始自無明終至老死。皆如谷響悉破性相。何者。若有四句。即是無明乃至老死。若入實際名空觀成。觀慧之本

【現代漢語翻譯】現代漢語譯本四大（地、水、火、風）定能通達五陰（色、受、想、行、識），從而證得阿羅漢果。現在根據經文，以義理來開拓，詳細地進行觀想修行的方法。因此，對於四大，各自用四種性質來推究，使其如同虛空一般。末法時代的鈍根之人不同於佛陀在世之時，所以依據《中論》來觀察二空（人空、法空）。比如在地大中，第一句說『有是堅義』，這只是說地是真實存在的。爲了防止產生其他的執著，用後面的三句來破除它。如果有人認為，『有既然是堅，那麼無怎麼會是堅呢？』乃至進一步認為第四句『非有非無』也是沒有堅的。現在一併破除這些觀點，認為這些都不是真實的堅。然而，地大本身並非四句所能概括，『無堅』這個名字是由於人們的情執才認為它是堅的。所以用四句來寄託破除對於堅的執著。水大、風大可以參照地大來思考，這樣就能夠明白。這叫做破除色陰，從而進入性空。比如在地大中說『畢竟不可得』，在水大、風大中都說『亦不住無四句』，『亦不住不可說中』，這些都是相空的文句。只有火大中相空的文句比較簡略。受、想、行、識四陰的性相，參照這些也應該可以明白。問：推究前面的三大都用『有』等四句來破除，到了火大時卻用『自』等四句來破除，這是為什麼呢？答：有兩個原因。一是依據經文。《經》中說，火大不真實，是從因緣而生的，因緣適合用『自』、『他』等名稱來說明。二是名稱不同，意義相同。『有』只是『自』，『無』只是『他』，乃至『雙非』只是『無因』。經文爲了簡略，其餘的陰沒有說，應該說『受無領納性不可得』。如果認為受是『有』，『有』是領納，乃至認為受是『非有非無』也是領納，乃至識是了別也是這樣。應該像第五卷中破除假有的四句那樣完整。像這樣觀想是聲聞乘的修行方法，就是用真諦來作為如實。問：如果是聲聞乘的修行方法，應該觀四諦（苦、集、滅、道）。答：陰是苦諦，性執是集諦，觀法是道諦，實際是滅諦。觀陰既然是這樣，下面說明緣覺乘的觀法，從無明開始，到老死結束，都像山谷的迴響一樣，全部破除其性相。為什麼呢？如果有四句，那就是無明乃至老死。如果進入實際，就叫做空觀成就。這是觀慧的根本。

【English Translation】 English version The four great elements (earth, water, fire, and wind) can be mastered to penetrate the five skandhas (form, feeling, perception, mental formations, and consciousness), thereby attaining the fruit of Arhatship. Now, according to the scriptures, we expand upon the meaning and elaborately practice the method of contemplation. Therefore, for each of the four great elements, we investigate them using four characteristics, making them like empty space. The dull-witted people of the degenerate age are different from when the Buddha was in the world, so they rely on the Madhyamaka-shastra (Treatise on the Middle Way) to contemplate the two emptinesses (emptiness of self and emptiness of phenomena). For example, in the earth element, the first sentence says, 'Existence is the meaning of solidity.' This only means that earth is truly existent. To prevent other attachments from arising, the following three sentences are used to refute it. If someone thinks, 'Since existence is solidity, how can non-existence be solidity?' and further thinks that the fourth sentence, 'Neither existence nor non-existence,' also lacks solidity. Now, we refute all these views, believing that these are not true solidity. However, the earth element itself cannot be encompassed by the four sentences. The name 'non-solidity' is due to people's emotional attachments that consider it solid. Therefore, the four sentences are used to express the breaking of attachment to solidity. The water and wind elements can be thought of in reference to the earth element, and thus one can understand. This is called breaking the form skandha, thereby entering the emptiness of nature. For example, in the earth element, it says, 'Ultimately unattainable.' In the water and wind elements, it says, 'Also not abiding in the four sentences,' 'Also not abiding in the unspeakable.' These are all phrases of emptiness of characteristics. Only the phrases of emptiness of characteristics in the fire element are relatively brief. The nature and characteristics of the feeling, perception, mental formations, and consciousness skandhas should also be understandable by referring to these. Question: Why are the previous three great elements investigated and broken using the four sentences of 'existence,' etc., but when it comes to the fire element, the four sentences of 'self,' etc., are used to break it? Answer: There are two reasons. First, it is based on the scriptures. The Sutra says that the fire element is not real, it arises from conditions, and conditions are suitable to be explained using names such as 'self' and 'other.' Second, the names are different, but the meanings are the same. 'Existence' is just 'self,' 'non-existence' is just 'other,' and even 'both non-' is just 'without cause.' The scriptures, for the sake of brevity, do not mention the other skandhas, but it should be said, 'Feeling has no nature of reception and is unattainable.' If one thinks that feeling is 'existence,' and 'existence' is reception, and even thinks that feeling is 'neither existence nor non-existence' is also reception, and even consciousness is discrimination is also like this. It should be as complete as the four sentences for breaking false existence in the fifth volume. Contemplating in this way is the practice method of the Śrāvakayāna (Vehicle of the Hearers), which is to use the true truth as reality. Question: If it is the practice method of the Śrāvakayāna, one should contemplate the Four Noble Truths (suffering, origin, cessation, path). Answer: The skandhas are the truth of suffering, attachment to nature is the truth of origin, the method of contemplation is the truth of the path, and reality is the truth of cessation. Since the contemplation of the skandhas is like this, the following explains the practice method of the Pratyekabuddhayāna (Vehicle of Solitary Buddhas), starting from ignorance and ending with old age and death, all like the echoes in a valley, completely breaking their nature and characteristics. Why? If there are four sentences, then that is ignorance, and even old age and death. If one enters reality, it is called the accomplishment of emptiness contemplation. This is the root of contemplative wisdom.

等者。若無觀慧乃成無益苦行故也。是故須用如幻等觀得性相空入如實際。實際有二。二乘依通通即真諦。別圓依中不與小共。今且從通。至下六字三陀羅尼方從中道。況下文觀惡純用圓觀。應知今文字意在圓。銷伏下約三陀羅尼對破三障。言銷伏者。銷謂銷除伏名調伏。報障之毒螫害行人。以此總持能銷伏之。毗舍離人下明破障功能。經云。爾時毗舍離國一切人民遇大惡病。一者眼赤如血。二者兩耳出膿。三者鼻中流血。四者舌噤無聲。五者所食之物變成粗澀。六識閉塞猶如醉人。疏云。五根病故意識昏迷。故云六識乃至如醉。經云。有五夜叉吸人精氣。疏云。如是病鬼從五根入。傷壞病者名五夜叉。經云。爾時長者名曰月蓋。與其同類五百長者俱詣佛所。而白佛言。此國人民遇大惡病。良醫耆婆盡其道術所不能救。唯愿世尊救斯病者。佛告長者。去此不遠西方有佛名無量壽。彼有菩薩名觀世音及大勢至。恒以大悲救濟苦厄。汝今當請。說此語時即于光中見無量壽佛及二菩薩。如來力故佛及菩薩俱到此城。住城門閫放光照之。於是長者說四行偈。稱三寶名誦陀羅尼。平復如本。疏云。西方極遠那云不遠。有云。于凡為遠於聖不遠。今云。若機合時雖遠而近。若機未熟雖近而遠。問。何故但西請耶。答。若約五行西方

【現代漢語翻譯】現代漢語譯本：『等』指的是，如果沒有觀照智慧，就會變成毫無益處的苦行。因此，必須運用如幻等觀，證得性空相空，進入如實之際。如實之際有兩種：二乘（聲聞乘和緣覺乘）所依的『通』，即是真諦；別教和圓教所依的『中』，不與小乘共通。現在暫且從『通』來說。到下文的六字三陀羅尼，才從中道出發。更何況下文觀惡，完全使用圓教的觀法。應當知道，本文的本意在於圓教。『銷伏』是就三陀羅尼而言，對治破除三種障礙。所謂『銷伏』，『銷』是銷除，『伏』是調伏。報障的毒害傷害修行人，用這總持（陀羅尼）能夠銷伏它。下文『毗舍離人』說明破除障礙的功能。經中說：『當時毗舍離國的所有人民，遭遇大惡病。一是眼睛赤紅如血，二是兩耳流膿，三是鼻中流血，四是舌頭僵硬不能說話，五是所食之物變得粗糙難嚥，六識閉塞，就像醉酒的人一樣。』疏中說：『五根有病，所以意識昏迷，所以說六識乃至像醉酒一樣。』經中說：『有五夜叉吸人精氣。』疏中說：『這些病鬼從五根進入，傷害破壞病人，名叫五夜叉。』經中說：『當時有位長者名叫月蓋（菩薩名），與他的同類五百位長者，一同前往佛所，稟告佛說：『這個國家的人民遭遇大惡病，良醫耆婆（古印度名醫）用盡他的醫術也不能救治，唯愿世尊救治這些病人。』佛告訴長者說：『從這裡向西不遠的地方，有一尊佛名叫無量壽（阿彌陀佛），他有兩位菩薩，名叫觀世音（菩薩名）和大勢至（菩薩名），經常以大悲心救濟苦難。你們現在應當祈請。』說完這話時，就在光明中看見無量壽佛和兩位菩薩。如來的力量，使得佛和菩薩一同來到這座城市，住在城門口，放出光明照耀他們。於是長者說了四句偈，稱念三寶的名號，誦持陀羅尼，（人民的疾病）就恢復如初。』疏中說：『西方極其遙遠，為什麼說不遠呢？』有人說：『對於凡夫來說遙遠，對於聖人來說不遠。』現在說：『如果機緣成熟，即使遙遠也近；如果機緣沒有成熟，即使近也遠。』問：為什麼只向西方祈請呢？答：如果從五行來說，西方……』

【English Translation】 English version: 'Deng' refers to the fact that if there is no wisdom of contemplation, it becomes a futile ascetic practice. Therefore, one must use illusory contemplation to attain the emptiness of nature and characteristics, and enter the reality. There are two kinds of reality: the 'common' ground relied upon by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) is the true meaning; the 'middle' relied upon by the separate and perfect teachings is not common with the small vehicle. Now let's start with the 'common'. It is not until the six-syllable three Dhāraṇīs below that we start from the middle way. Moreover, the contemplation of evil in the following text uses the perfect contemplation entirely. It should be known that the intention of this text lies in the perfect teaching. 'Suppressing' refers to the three Dhāraṇīs, which counteract and break through the three obstacles. 'Suppressing' means eliminating and subduing. The poison of retributional obstacles harms practitioners, and this total holding (Dhāraṇī) can suppress it. The following 'people of Vaishali' illustrates the function of breaking through obstacles. The sutra says: 'At that time, all the people of the country of Vaishali encountered great evil diseases. First, their eyes were as red as blood; second, pus flowed from both ears; third, blood flowed from their noses; fourth, their tongues were stiff and they could not speak; fifth, the food they ate became rough and difficult to swallow; the six consciousnesses were blocked, like drunk people.' The commentary says: 'Because the five roots are sick, the consciousness is confused, so it is said that the six consciousnesses are like being drunk.' The sutra says: 'There are five Yakshas who suck people's essence.' The commentary says: 'These sick ghosts enter from the five roots, harming and destroying the sick, and are called five Yakshas.' The sutra says: 'At that time, there was an elder named Moon Cover (Bodhisattva name), who, with his five hundred fellow elders, went to the Buddha and reported to the Buddha: 'The people of this country have encountered great evil diseases, and the good doctor Jīvaka (ancient Indian famous doctor) has exhausted his medical skills but cannot cure them. May the World Honored One cure these patients.' The Buddha told the elder: 'Not far from here to the west, there is a Buddha named Amitābha (Amitābha Buddha), who has two Bodhisattvas named Avalokiteśvara (Bodhisattva name) and Mahāsthāmaprāpta (Bodhisattva name), who often relieve suffering with great compassion. You should pray now.' When he finished speaking, he saw Amitābha Buddha and the two Bodhisattvas in the light. The power of the Tathāgata caused the Buddha and Bodhisattvas to come to this city together, stay at the city gate, and emit light to illuminate them. Then the elder spoke four lines of verse, recited the names of the Three Jewels, and recited the Dhāraṇī, and (the people's diseases) were restored to their original state.' The commentary says: 'The West is extremely far away, why is it said to be not far away?' Some say: 'It is far away for ordinary people, but not far away for saints.' Now it is said: 'If the opportunity is ripe, even if it is far away, it is near; if the opportunity is not ripe, even if it is near, it is far away.' Question: Why only pray to the West? Answer: If we talk about the five elements, the West...'

主金是決斷義。若約四諦東集南苦西道北滅。西方屬道是能通義。若爾。與法華疏東西馳走以譬苦集不相違耶。答。各隨義便亦不相違。彼則因果相對以配。則東集西苦南道北滅。此約因果次第相生。各有所以以成所表。若約方所者。日從東出而沒于西。表東土釋迦能生物善。西土彌陀除眾生惑。無量壽者。有云。佛有生法二身。二土二佛俱有生法二身。于生身中隨化緣故。此壽有量彼壽無量。有作本跡釋有作真應釋。見應跡不能除障。見真本則能除障。此並不然。但隨機宜以此為因以彼為緣。不須別解。問。何故請三。答。機緣在三。若約所表者。佛表法身觀音表智勢至表福。通論俱具且從別說。問。何故請三經題從一。答。智慧銷毒即破惑義。從義便故。故且題一。佛說銷伏陀羅尼已云。若有四部持是菩薩名及誦咒者。一切不善如火燒薪。破惡下次明破惡業陀羅尼。釋名可知。破梵行下次明功能。經云。破梵行人作十惡業。聞此咒時蕩除糞穢還得清凈。設有業障諸惡不善。稱菩薩名誦陀羅尼。即破業障現前見佛。六字下次釋六字陀羅尼。言六字者。他云。稱三寶名一寶二字。謂佛陀達磨僧伽。有人云。三寶為三字。觀世音為三字。此皆無有標章結句。是故不用。疏案經文應為三種六字之義。一約果報以為六字。說

偈竟云。有四部眾聞此六字。即廣說六道拔苦功能。次約修因以為六字。如優波斯那聞六字章句令觀心脈。即廣明六妙門。三約六根以為六字。如舍利弗在寒林中答斯那問云眼與色相應等。即廣說六根。三文之後一一結云聞此六字章句故也。故六字義不出此三。今文正用初后二義。大悲等言今家義立。凈于下明六字功能。于中初文先約能破根本之惑。三毒是根名三毒根。此三能生一切不善理通一切。故今此文凈三毒根。能見佛道。又以無明為三毒根。是故破已能見佛道。六字即是下正釋六字功能。能破六道三障二十五有。成二十五王三昧。言六道者。諸論及阿含正法念廣明其相。大論三十三問云。云何六道復云五道。答。佛去世后五百年中部別不同。各回佛經以從己義。故使修羅一道有無不同。此中雖通云三障輕重不同。是故須云六道三障。地獄從義立名。謂地下之獄名為地獄。梵云捺落迦。此云苦具。八寒八熱等具如釋簽第四。鬼者。梵云阇梨哆此云祖父。爾雅云。鬼者歸也。尸子曰。古者名死人為歸人。又云。人神曰鬼地神曰祇天神曰靈。有云。飢餓謂餓鬼也。恒被驅使。此趣在閻浮下五百由旬。有閻浮界是根本處。亦有住閻浮洲者。有德者住華果樹林無德者住不凈中。東西二洲亦有鬼。北洲唯有威德者。諸天亦

【現代漢語翻譯】偈語說完，說有四部大眾聽聞這六個字，就廣泛宣說六道拔除痛苦的功能。其次，依據修行的因緣來解釋這六個字，例如優波斯那聽聞六字章句后觀想心脈，就廣泛闡明六妙門。第三，依據六根來解釋這六個字，例如舍利弗在寒林中回答斯那的問題說『眼與色相應』等等，就廣泛宣說六根。這三段文字之後，每一段都總結說『因為聽聞這六字章句的緣故』。所以，六字的含義不出這三種解釋。現在這段經文正是採用最初和最後兩種含義。『大悲』等詞是今家所立的義理。『凈于下』說明六字的功能。其中，最初的文字先從能夠破除根本的迷惑來說，三毒是根本，稱為三毒根。這三種毒能產生一切不善，道理上貫通一切。所以，現在這段經文說能清凈三毒根，就能見到佛道。又以無明為三毒根，所以破除無明後就能見到佛道。『六字即是下』正是解釋六字的功能，能破除六道的三障和二十五有，成就二十五王三昧。說到六道，諸論以及《阿含》、《正法念處經》等廣泛地說明了它的相狀。《大智度論》第三十三問說：『什麼是六道？又什麼是五道？』回答說：『佛陀去世后五百年，各部派的見解不同，各自根據自己的義理解釋佛經，所以使得修羅道有有無的不同。』這裡雖然籠統地說三障的輕重不同，所以必須說六道的三障。地獄是從意義上立的名，指地下的監獄稱為地獄。梵語是Narakas（捺落迦），這裡翻譯為苦具。八寒地獄、八熱地獄等苦具，如《釋簽》第四卷所說。鬼，梵語是Preta（阇梨哆），這裡翻譯為祖父。《爾雅》說：『鬼，是歸的意思。』《尸子》說：『古代稱死人為歸人。』又說：『人神叫做鬼，地神叫做祇，天神叫做靈。』有人說：『飢餓的叫做餓鬼。』經常被驅使。這一類眾生在閻浮提下五百由旬的地方。有閻浮界是根本的處所，也有住在閻浮洲的。有德行的人住在華果樹林，沒有德行的人住在不乾淨的地方。東西二洲也有鬼，北洲只有有威德的鬼。諸天也是現代漢語譯本

【English Translation】 After the verse, it says that when the fourfold assembly heard these six syllables, they extensively expounded the function of delivering beings from suffering in the six realms. Secondly, based on the causes of cultivation, these six syllables are explained. For example, when Upasena heard the six-syllable mantra and contemplated the heart meridian, he extensively elucidated the six wondrous gates. Thirdly, based on the six sense organs, these six syllables are explained. For example, Sariputra, in the cold forest, answered Sna's question by saying 'eye corresponds to form,' and so on, extensively explaining the six sense organs. After these three passages, each concludes by saying 'because of hearing this six-syllable mantra.' Therefore, the meaning of the six syllables does not go beyond these three explanations. The current text uses precisely the first and last two meanings. Terms like 'great compassion' are established by the current school's interpretation. 'Purifying below' explains the function of the six syllables. Among them, the initial text first speaks from the perspective of being able to break through the fundamental delusion. The three poisons are the root, called the three root poisons. These three poisons can generate all unwholesome things, and the principle pervades everything. Therefore, the current text says that purifying the root of the three poisons enables one to see the Buddha's path. Furthermore, ignorance is considered the root of the three poisons, so breaking through ignorance enables one to see the Buddha's path. 'The six syllables are below' precisely explains the function of the six syllables, which can break through the three obstacles and twenty-five existences of the six realms, and accomplish the Samadhi of the Twenty-five Kings. Speaking of the six realms, various treatises, as well as the Agama and the Sutra on the Establishment of Mindfulness of Right Dharma, extensively explain their characteristics. The thirty-third question in the Great Treatise on the Perfection of Wisdom asks: 'What are the six realms? And what are the five realms?' The answer is: 'Five hundred years after the Buddha's passing, the views of the various schools differed, and each interpreted the Buddhist scriptures according to their own meanings, thus causing the difference in whether the Asura realm exists or not.' Although it is generally said that the severity of the three obstacles differs, it is necessary to speak of the three obstacles of the six realms. Hell is a name established from its meaning, referring to the prison beneath the earth called hell. In Sanskrit, it is Narakas (捺落迦), which is translated here as instruments of suffering. The instruments of suffering in the eight cold hells and eight hot hells are as described in the fourth volume of the Commentary on the Lotus Sutra. Ghost, in Sanskrit, is Preta (阇梨哆), which is translated here as ancestor. The Erya says: 'Ghost means returning.' The Shizi says: 'In ancient times, the dead were called returning people.' It also says: 'The spirit of a person is called a ghost, the spirit of the earth is called Qi, and the spirit of the heavens is called Ling.' Some say: 'The hungry are called hungry ghosts.' They are constantly driven. This category of beings is five hundred yojanas below Jambudvipa. There is a Jambudvipa realm that is the fundamental place, and there are also those who live in Jambudvipa. Those with virtue live in flower and fruit tree forests, while those without virtue live in unclean places. The eastern and western continents also have ghosts, and the northern continent only has ghosts with power and virtue. The devas are also English version

有。隨生處形。俗中有阮籍兄孫瞻。每執無鬼論。忽有客詣之言及鬼神之事。客乃理屈作色曰。鬼神者古今賢聖共許。君何獨言無。即仆是鬼也。遂變形而滅。又阮咸有從子修亦執無鬼。有論者云。人死為鬼。君何獨言無。曰。今有見鬼者。言著生時衣。若人有鬼衣亦有鬼耶。論者伏焉。此亦論者不達鬼化為衣。令似彼人生時所著。俗雖說有非委悉知。故俗教中但見人畜少分。不見余之四道。故孔子云。生與人事此尚未知。死與鬼神我為能測。畜生者褚究許六向究三反並通若非褚六音即六畜也。謂牛馬雞豕犬羊則攝趣不盡。今通論此道不局六也。婆沙云。旁生形旁行旁故云旁生。或云遍有。遍五道中有之故也。無明多者不過畜生。又大論以三類攝之。謂晝行夜行晝夜行。又三。謂水陸空。長含廣明。阿修羅者。阿之言無。修羅雲天。彼非天故。又修羅此雲端正。彼無端正故云也。又云無酒。世界初成住須彌頂亦有宮殿。后光音天下如是展轉至第五天。修羅瞋便避之無住處下生此。又嫉佛說法。佛為諸天說四念處則說五念。佛說三十七品則說三十八品。常為曲心所覆。猜者疑懼也。詩傳云。以色曰妒。以行曰忌。害賢曰嫉。疑如后釋。故知修羅嫉賢忌行。人者。梵云摩㝹賒此云意。人中所作皆先意思。易曰。唯人為萬物

【現代漢語翻譯】有（確實有）。根據所生之處而有不同的形態。世俗中有阮籍的侄孫阮瞻，總是堅持沒有鬼的說法。有一次，有客人來訪，談到鬼神之事。客人辯論不過，惱怒地說：『鬼神之事，自古以來賢聖都認可，你為什麼唯獨說沒有？我就是鬼！』說完就變形消失了。又有阮咸的堂侄阮修，也堅持沒有鬼。有人辯論說：『人死後會變成鬼，你為什麼唯獨說沒有？』阮修說：『現在有人見到鬼，說鬼穿著生前的衣服。如果人有鬼，那麼衣服也有鬼嗎？』辯論的人無話可說。這也是辯論的人不明白鬼可以變化出衣服，使之像那個人生前所穿的。世俗雖然說有鬼，但並不完全瞭解。所以世俗的教導中，只能見到人和畜生的一小部分，見不到其餘的四道。所以孔子說：『活著的事情和人事，我都還不瞭解，死後的事情和鬼神，我怎麼能夠推測呢？』畜生，褚先生讀作『究』，許先生讀作『六』，向先生讀作『究』，『三』和『反』都通用，如果不是褚先生的『六』音，那就是指六畜。指牛、馬、雞、豬、狗、羊，但這並不能涵蓋所有的畜生種類。現在通論這一道，不侷限於六畜。婆沙論中說：『旁生，形態是橫的，行走也是橫的，所以叫做旁生。』或者說『遍有』，遍佈於五道之中，所以說有。愚昧無知最多的是畜生。又，《大智度論》用三類來概括畜生，即晝行、夜行、晝夜行。又分為三類，即水生、陸生、空生。『長』包含『廣』，『明』包含『阿修羅』。阿修羅，『阿』的意思是『沒有』，『修羅』的意思是『天』，他們不是天人，所以叫做阿修羅。又說，『修羅』的意思是『端正』，他們沒有端正的相貌，所以這樣稱呼他們。又說，『沒有酒』。世界剛形成時，他們住在須彌山頂，也有宮殿。後來光音天下凡，這樣輾轉到了第五天。修羅嗔怒，就避開了，沒有住處，下生到這裡。又嫉妒佛陀說法。佛陀為諸天說四念處，他們就說五念處。佛陀說三十七道品，他們就說三十八道品。常常被邪曲的心所矇蔽。『猜』是懷疑和畏懼的意思。《毛詩傳》中說：『因美色而生恨叫做妒，因才能超過自己而生恨叫做忌，陷害賢能的人叫做嫉。』懷疑就像後面解釋的那樣。所以知道修羅嫉妒賢能，憎恨善行。人，梵語是摩㝹賒(manuṣya)，這裡的意思是『意』，人們所做的事情都先經過思考。《易經》說：『只有人是萬物中最靈的。』

【English Translation】 Yes, there are. Their forms vary according to where they are born. In the secular world, there was Ruan Zhan (Ruan Ji's grand-nephew), who always insisted on the non-existence of ghosts. Once, a guest visited him and spoke about ghosts and spirits. The guest, unable to argue further, angrily said: 'The existence of ghosts and spirits has been acknowledged by sages throughout history. Why do you alone deny it? I am a ghost!' After saying this, he transformed and disappeared. Also, Ruan Xian had a cousin named Ruan Xiu, who also insisted on the non-existence of ghosts. Someone argued, 'People become ghosts after death. Why do you alone deny it?' Ruan Xiu replied, 'Now, some people claim to have seen ghosts wearing the clothes they wore in life. If a person has a ghost, does the clothing also have a ghost?' The arguer was silenced. This is because the arguer did not understand that ghosts can transform clothes to resemble what the person wore in life. Although the secular world speaks of ghosts, it does not fully understand them. Therefore, in secular teachings, only humans and animals are seen in small part, and the other four realms are not seen. That is why Confucius said, 'I do not yet understand matters of life and human affairs; how can I presume to speculate about matters of death and ghosts and spirits?' Animals, Master Chu reads it as 'jiu', Master Xu reads it as 'liu', Master Xiang reads it as 'jiu', 'san' and 'fan' are all acceptable. If it is not Master Chu's pronunciation of 'liu', then it refers to the six domestic animals. Referring to cattle, horses, chickens, pigs, dogs, and sheep, but this does not encompass all kinds of animals. Now, we discuss this realm generally, not limited to the six domestic animals. The Vibhasa states: 'Animals, their forms are horizontal, and their movements are also horizontal, so they are called animals.' Or it is said to be 'pervasive', pervading the five realms, so it is said to exist. The most ignorant are animals. Furthermore, the Mahaprajnaparamita Sutra summarizes animals into three categories: those that move during the day, those that move at night, and those that move day and night. They are also divided into three categories: aquatic, terrestrial, and aerial. 'Long' includes 'broad', and 'Ming' includes 'Asura'. Asura, 'A' means 'without', and 'Sura' means 'heaven'. They are not heavenly beings, so they are called Asuras. It is also said that 'Sura' means 'handsome', but they do not have handsome appearances, so they are called that. It is also said, 'without wine'. When the world was first formed, they lived on the summit of Mount Sumeru and also had palaces. Later, the heavens of radiant sound descended, and in this way, they gradually reached the fifth heaven. The Asuras became angry and avoided it, having no place to live, and were born here. They are also jealous of the Buddha's teachings. When the Buddha taught the Four Foundations of Mindfulness to the devas, they taught the Five Foundations of Mindfulness. When the Buddha taught the Thirty-seven Factors of Enlightenment, they taught the Thirty-eight Factors of Enlightenment. They are often covered by crooked minds. 'Cai' means suspicion and fear. The Mao Commentary on the Book of Songs says: 'Hate arising from beauty is called jealousy, hate arising from talent surpassing oneself is called envy, harming the virtuous is called spite.' Suspicion is as explained later. Therefore, it is known that Asuras are jealous of the virtuous and hate good deeds. Human, in Sanskrit is manuṣya, here it means 'intention'. What people do is first thought through. The Book of Changes says: 'Only humans are the most intelligent of all things.'

之靈。禮云。人者天地之心五行之端。此亦未知五道故也。婆沙云。五道多慢莫過於人。又云。五道中能息意者亦不過人。住處有四。破人三障而云天人者。以人道中有事理故。故加之以天方伏於人。言丈夫者。人長一丈故曰丈夫。此則指人中最勝者。方名丈夫。白虎通曰。夫者扶也。以道扶接故也。今亦如是。以理扶之方名丈夫。見佛性理方名丈夫。故涅槃曰。見佛性者雖是女人亦名男子。男子即丈夫也。若據此意。天道亦應有第一義天為事理二釋。天者。俗釋如第一卷。俗亦未識三界諸天。是故但以清濁分之。今釋典中所言天者。亦名最勝亦名光明。欲色無色(云云)。標主得臣者。大梵天王為三界主。余皆屬臣。今但標主攝得臣下。臣者男子之賤稱。讓主為貴故也。此六得名或從對治。如四惡趣及人初釋也。或從理說如人後釋。天從便宜。廣六下約二十五三昧中。云如幻等四者。南用如幻東用日光西用月光北用熱焰。不動等十七者欲界用六色界用七無色用四。欲六者。不動破四王難伏破忉利。悅意破夜摩青色破兜率。黃色破化樂赤色破他化。色界七者。白色破初禪。種種破梵王。雙破二禪。雷音破三禪。霔雨破四禪。照鏡破那含。如虛空破無想。無色四者。無礙破空處。常破識處。樂破不用處。我破非想非非想

【現代漢語翻譯】現代漢語譯本這是關於『之靈』的解釋。《禮記》中說：『人是天地的中心，五行的開端。』這是因為還不瞭解五道（地獄、餓鬼、畜生、人、天）的緣故。《婆沙論》中說：『五道中傲慢心最重的莫過於人。』又說：『五道中能夠止息妄念的也不過是人。』人所居住的地方有四種意義。雖然破除了人的三種障礙（煩惱障、業障、報障）而稱為天人，是因為人道中兼具事和理。所以加上『天』字，表示天道也要屈服於人道。說到『丈夫』，是因為人身長一丈，所以稱為丈夫。這裡是指人中最殊勝者，才可稱為丈夫。《白虎通》中說：『夫，是扶助的意思，用道來扶助接引。』現在也是這樣，用真理扶助才能稱為丈夫，見到佛性真理才能稱為丈夫。所以《涅槃經》中說：『見到佛性的人，即使是女人，也稱為男子。』男子就是丈夫。如果按照這個意思，天道也應該有第一義天，從事和理兩個方面來解釋。關於『天』，世俗的解釋如第一卷所說，但世俗之人並不瞭解三界諸天。因此只是用清和濁來區分。現在佛經中所說的『天』，也稱為最殊勝，也稱為光明。包括欲界、色界、無色界等等。關於『標主得臣』，大梵天王是三界之主，其餘都是臣屬。現在只是標明君主，就包含了臣下。臣是男子的一種謙稱，表示尊主為貴。這六道名稱的由來，有些是從對治的角度來說的，如四惡趣和人最初的解釋；有些是從理的角度來說的，如人後來的解釋。天道是從方便的角度來說的。關於『廣六下約二十五三昧中，云如幻等四者』，南方用如幻三昧，東方用日光三昧，西方用月光三昧，北方用熱焰三昧。不動等十七三昧，欲界用六種，色界用七種，無色界用四種。欲界六種是：不動三昧破四王天，難伏三昧破忉利天，悅意三昧破夜摩天，青色三昧破兜率天，黃色三昧破化樂天，赤色三昧破他化自在天。色界七種是：白色三昧破初禪天，種種三昧破梵王天，雙三昧破二禪天，雷音三昧破三禪天，霔雨三昧破四禪天，照鏡三昧破那含天，如虛空三昧破無想天。無色界四種是：無礙三昧破空無邊處天，常三昧破識無邊處天，樂三昧破無所有處天，我三昧破非想非非想處天。

【English Translation】 English version This is an explanation of 'Zhi Ling'. The 'Li Yun' (Book of Rites) says: 'Man is the heart of heaven and earth, the beginning of the five elements.' This is because they do not yet understand the five realms (hell, hungry ghosts, animals, humans, and gods). The 'Vibhasa' says: 'Among the five realms, none is more arrogant than humans.' It also says: 'Among the five realms, only humans can stop delusional thoughts.' There are four meanings to the place where humans reside. Although one is called a 'Deva-man' (heavenly being-man) after breaking through the three obstacles of humans (affliction obstacle, karma obstacle, retribution obstacle), it is because the human realm encompasses both phenomena and principle. Therefore, the addition of 'Deva' indicates that even the heavenly realm must submit to the human realm. Speaking of 'Zhangfu' (丈夫, a respectful term for a man), it is because the human body is one zhang (丈, a unit of length) tall, hence the name. Here, it refers to the most outstanding among humans, who can be called 'Zhangfu'. The 'Bai Hu Tong' (白虎通, Comprehensive Discussions in the White Tiger Hall) says: 'Fu (夫) means to support, to support and guide with the Dao.' It is the same now; only by supporting with truth can one be called 'Zhangfu', and only by seeing the Buddha-nature truth can one be called 'Zhangfu'. Therefore, the 'Nirvana Sutra' says: 'Those who see the Buddha-nature, even if they are women, are also called men.' A man is a 'Zhangfu'. According to this meaning, the heavenly realm should also have the First Principle Heaven, explained from the two aspects of phenomena and principle. Regarding 'Deva' (天, gods or heavens), the secular explanation is as mentioned in the first volume, but secular people do not understand the heavens of the Three Realms. Therefore, they only distinguish them by purity and impurity. The 'Deva' mentioned in the Buddhist scriptures is also called the most supreme and also called light. Including the Desire Realm, Form Realm, Formless Realm, and so on. Regarding 'Labeling the Lord and Obtaining Subjects', the Great Brahma King is the lord of the Three Realms, and the rest are subjects. Now, only the monarch is labeled, which includes the subjects. 'Chen' (臣, subject) is a humble term for men, indicating respect for the lord as noble. The origin of these six realms' names, some are from the perspective of counteracting, such as the initial explanation of the Four Evil Realms and humans; some are from the perspective of principle, such as the later explanation of humans. The heavenly realm is from the perspective of convenience. Regarding 'Expanding the Six and Summarizing the Twenty-Five Samadhis, saying the four like illusion', the South uses the Illusion-like Samadhi, the East uses the Sunlight Samadhi, the West uses the Moonlight Samadhi, and the North uses the Heat Flame Samadhi. The seventeen Samadhis such as Immovable, the Desire Realm uses six, the Form Realm uses seven, and the Formless Realm uses four. The six of the Desire Realm are: Immovable Samadhi breaks the Four Heavenly Kings, Difficult to Subdue Samadhi breaks the Trayastrimsa Heaven, Delightful Samadhi breaks the Yama Heaven, Blue Samadhi breaks the Tusita Heaven, Yellow Samadhi breaks the Nirmanarati Heaven, and Red Samadhi breaks the Paranirmita-vasavartin Heaven. The seven of the Form Realm are: White Samadhi breaks the First Dhyana Heaven, Various Samadhis break the Brahma King Heaven, Double Samadhi breaks the Second Dhyana Heaven, Thunder Sound Samadhi breaks the Third Dhyana Heaven, Torrential Rain Samadhi breaks the Fourth Dhyana Heaven, Mirror Reflection Samadhi breaks the Anagamin Heaven, and Like Empty Space Samadhi breaks the Non-Thinking Heaven. The four of the Formless Realm are: Unobstructed Samadhi breaks the Space Infinity Heaven, Constant Samadhi breaks the Consciousness Infinity Heaven, Blissful Samadhi breaks the Nothingness Heaven, and Self Samadhi breaks the Neither Perception Nor Non-Perception Heaven.

處。二十五有總為頌曰。四域四惡趣六慾並梵王。四禪四無色無想五那含。二十五三昧破二十五有。在大經聖行品。具如玄文第四卷釋。此經通三乘下結成三乘用觀不同。六道二十五有其義一也。以由能觀智不同故分三人別。雖曰三乘教應分四。前明二乘之法。此法即與兩菩薩共。今破二十五有見於我性。故菩薩乘中唯在別圓。破障通三破有則別。自調者從因為名。自度者從果為名。殺賊者從義立名。謂害物曰賊。為聖人之患害故也。爾雅云。蟲食苗節為賊。三界結蟲食無漏苗。故阿羅漢翻為殺賊。福厚等者。百劫修福故云福厚。福多助智是故根利。若起下由起大悲緣如實際得不退轉。此位應在初住初地念不退也。問。若爾。何故彼經云。佛告堅意。首楞嚴定非初地所得乃至非九地所得。唯第十地乃能得之。答。此是別教教道之說。以首楞嚴名健相故。故非下地之所能得。圓義具如第一卷末。初心尚得觀于涅槃。豈不得觀首楞嚴耶。七佛八菩薩等者次約諸經。七佛神咒經中。初明七佛各有陀羅尼。及說功能以為懺法。次文明八菩薩。一文殊。二虛空藏。三觀世音。四救脫。五跋陀和。六大勢至。七堅勇。八釋摩男。亦各有神咒及功能悔法。乃至經下文復有普賢菩薩等及八龍王。亦各有滅罪咒。又如七佛俱胝陀羅尼。及

【現代漢語翻譯】處。二十五有總為頌曰：四域（四大洲）四惡趣（地獄、餓鬼、畜生、阿修羅）六慾（六慾天）並梵王（色界天王）。四禪（色界四禪天）四無色（四無色界天）無想（無想天）五那含（五不還天）。二十五三昧破二十五有。在大經聖行品中，詳細內容如玄文第四卷所解釋。此經貫通三乘，下面總結三乘在觀行上的不同。六道和二十五有的含義是一致的，因為能觀的智慧不同，所以分為三種人。雖然說是三乘，但教法應該分為四種。前面闡明二乘之法，此法與兩位菩薩（指聲聞、緣覺）共通。現在破除二十五有，見到我的本性，所以在菩薩乘中只屬於別教和圓教。破除障礙是共通的，破除二十五有則是別教的特點。自調者是從因上立名，自度者是從果上立名，殺賊者是從意義上立名。所謂害物叫做賊，是聖人的禍患。爾雅說，蟲子吃莊稼的莖節叫做賊。三界的煩惱就像蟲子一樣，吞食無漏的善根，所以阿羅漢翻譯為殺賊。福厚等，是因為經過百劫修福，所以說福厚。福德多能幫助智慧，因此根器銳利。如果從下位發起大悲心，緣于實際的理體，就能得到不退轉。這個位置應該在初住或初地，得到念不退。問：如果是這樣，為什麼彼經中說，佛告訴堅意，首楞嚴定不是初地所能得到的，甚至不是九地所能得到的，只有第十地才能得到？答：這是別教的教道之說，因為首楞嚴定名為健相，所以不是下地所能得到的。圓教的意義詳見第一卷末。初心尚且能觀涅槃，難道不能觀首楞嚴定嗎？七佛八菩薩等，接下來依據各經。在《七佛神咒經》中，首先說明七佛各有陀羅尼，並說明其功能，作為懺悔的方法。其次說明八菩薩，一文殊（文殊菩薩），二虛空藏（虛空藏菩薩），三觀世音（觀世音菩薩），四救脫（救脫菩薩），五跋陀和（跋陀和菩薩），六大勢至（大勢至菩薩），七堅勇（堅勇菩薩），八釋摩男（釋摩男菩薩），也各有神咒和功能悔法。乃至經文下文還有普賢菩薩等和八龍王，也各有滅罪咒。又如《七佛俱胝陀羅尼》及

【English Translation】 Here. The verse summarizing the Twenty-Five Existences says: 'Four Continents (the four great continents), Four Evil Destinies (hells, hungry ghosts, animals, asuras), Six Desires (the six desire heavens) and Brahma Kings (kings of the form realm heavens), Four Dhyanas (the four dhyana heavens of the form realm), Four Formless Realms (the four formless realm heavens), Non-Thought (the Heaven of Non-Perception), Five Anagamins (the five Pure Abodes).' The Twenty-Five Samadhis break through the Twenty-Five Existences. This is detailed in the 'Holy Conduct' chapter of the Great Sutra, as explained in the fourth volume of the profound text. This sutra connects the Three Vehicles, and below it concludes the differences in contemplation among the Three Vehicles. The meaning of the Six Paths and the Twenty-Five Existences is the same. Because the wisdom of contemplation differs, they are divided into three types of people. Although it is said to be the Three Vehicles, the teachings should be divided into four. The preceding explains the Dharma of the Two Vehicles (referring to Sravakas and Pratyekabuddhas), which is common to the two Bodhisattvas. Now, breaking through the Twenty-Five Existences reveals my nature, so in the Bodhisattva Vehicle, it belongs only to the Separate and Perfect Teachings. Breaking through obstacles is common, while breaking through the Twenty-Five Existences is a characteristic of the Separate Teaching. 'Self-Taming' is named from the cause, 'Self-Liberating' is named from the result, and 'Killer of Thieves' is named from the meaning. What harms beings is called a thief, which is a calamity for sages. The Erya says, 'Insects eating the stems of crops are called thieves.' The afflictions of the Three Realms are like insects, devouring the un-leaked roots of goodness, so Arhat is translated as 'Killer of Thieves.' 'Great Fortune' and others are because they have cultivated fortune for hundreds of kalpas, so it is said to be 'Great Fortune.' Abundant fortune helps wisdom, so the roots are sharp. If one initiates great compassion from a lower position, relying on the actual principle, one can attain non-retrogression. This position should be at the initial dwelling or the initial ground, attaining non-retrogression of thought. Question: If so, why does that sutra say, 'The Buddha told Firm Intent, the Surangama Samadhi cannot be attained by the first ground, not even by the ninth ground, only the tenth ground can attain it?' Answer: This is the teaching of the Separate Teaching, because the Surangama Samadhi is named 'Strong Appearance,' so it cannot be attained by the lower grounds. The meaning of the Perfect Teaching is detailed at the end of the first volume. If the initial mind can still contemplate Nirvana, how can it not contemplate the Surangama Samadhi? 'Seven Buddhas and Eight Bodhisattvas' and others are based on various sutras. In the 'Seven Buddhas' Mantra Sutra,' it first explains that each of the Seven Buddhas has a Dharani, and explains its function as a method of repentance. Secondly, it explains the Eight Bodhisattvas: 1. Manjushri (Manjushri Bodhisattva), 2. Akasagarbha (Akasagarbha Bodhisattva), 3. Avalokiteshvara (Avalokiteshvara Bodhisattva), 4. Saving Deliverance (Saving Deliverance Bodhisattva), 5. Bhadraka (Bhadraka Bodhisattva), 6. Mahasthamaprapta (Mahasthamaprapta Bodhisattva), 7. Firm Courage (Firm Courage Bodhisattva), 8. Shishimara (Shishimara Bodhisattva), each also has a mantra and a method of repentance. Furthermore, the text below also mentions Samantabhadra Bodhisattva and the Eight Dragon Kings, each also having a mantra for eliminating sins. Also, like the 'Seven Buddhas Koti Dharani' and

瑜伽中八大菩薩各有陀羅尼。謂觀音勢至普賢文殊虛空藏金剛藏除障蓋彌勒。虛空藏八百日涂廁者。廁謂間雜也。人之間上其處雜穢故名也。虛空藏經云。未來世中善毗尼者應教眾生說治罪法。有三十五佛救世大悲。須立道場具諸供養先禮十方佛。稱三十五佛名別稱大悲虛空藏名。何者。虛空藏頂上有天冠。冠中有如意珠。冠中有三十五佛現。是菩薩結加趺坐。或時現作一切色像。行者若於夢中若坐禪中見此相時。以摩尼珠印印行者臂上作滅罪字。若得此相還入僧中如法說戒。南山行儀亦用此文。若準此意足數可矣。故付法藏中滅重罪已。時人名為清凈律師。若優婆塞得字不障受戒。故鈔主依之對俗辨邊非無憑據。若不得字空中唱言罪滅罪滅。又無此相知毗尼人。夢見虛空藏告言毗尼薩。毗尼薩者。其比丘及優婆塞更令懺悔。一日至七日禮三十五佛。菩薩力故其罪輕微。知法者復教八百日涂廁。日日告言。汝作不凈事。一心涂治一切廁勿令人知。涂已洗浴禮三十五佛。稱虛空藏名。向十二部經。五體投地自說罪咎。又經三七日應集親友于佛像前稱三十五佛名。文殊賢劫菩薩為作證明。白四羯磨如前更受。此亦是犯重失戒之文。若不失者如何悔已令其更受。經云。佛告波離。汝為未來無慚多犯者。應作如此懺悔方法。具

【現代漢語翻譯】現代漢語譯本瑜伽中有八大菩薩，每一位都有其對應的陀羅尼（dharani，總持、咒語）。這八大菩薩分別是觀音（Avalokiteshvara，觀世音菩薩）、勢至（Mahasthamaprapta，大勢至菩薩）、普賢（Samantabhadra，普賢菩薩）、文殊（Manjushri，文殊師利菩薩）、虛空藏（Akasagarbha，虛空藏菩薩）、金剛藏（Vajragarbha，金剛藏菩薩）、除障蓋（Sarvanivaranaviskambhin，除一切蓋障菩薩）、彌勒（Maitreya，彌勒菩薩）。關於虛空藏菩薩，有一種懺悔罪業的方法是進行八百日的涂廁（廁所）工作。這裡的『廁』指的是間雜不凈之物的地方。因為人們在其中大小便，所以這個地方是雜穢的，因此得名。《虛空藏經》（Akasagarbha Sutra）中說，在未來世中，精通戒律（Vinaya，毗尼）的人應該教導眾生說出懺悔罪業的方法。其中提到三十五佛（Thirty-five Buddhas）和救世大悲（Mahakaruna，大悲心）。需要設立道場，準備各種供養，首先禮拜十方佛（Buddhas of the ten directions）。然後稱念三十五佛的名號，並特別稱念大悲虛空藏菩薩的名號。虛空藏菩薩的頂上有天冠，天冠中有一顆如意珠（Cintamani，能滿足願望的寶珠）。天冠中顯現出三十五佛。這位菩薩結跏趺坐（坐禪姿勢）。有時，菩薩會顯現出各種不同的形象。修行者如果在夢中或坐禪中見到這種景象，就用摩尼珠印（Mani jewel seal）在修行者的手臂上蓋上一個『滅罪』的字。如果得到這種徵兆，就應該回到僧團中，如法地說戒（recite the precepts）。南山律宗的《行儀》也採用了這段文字。如果按照這個意思來理解，那麼足數（指懺悔的功德）就可以滿足了。所以在《付法藏》（Transmission of the Dharma Treasury）中，（通過這種方法）可以滅除重罪，當時的人稱他為清凈律師（pure Vinaya master）。如果優婆塞（Upasaka，在家男居士）得到這個字，也不會妨礙他受戒。所以《鈔》的作者依據這一點來辨別在家人的過失，並非沒有依據。如果沒有得到這個字，空中會發出聲音說『罪滅罪滅』。如果沒有這種景象，可以詢問精通戒律的人。夢見虛空藏菩薩告訴他說『毗尼薩』（Vinayas）。對於那些比丘（Bhikkhu，出家男眾）和優婆塞，應該讓他們再次懺悔。用一天到七天的時間禮拜三十五佛。因為菩薩的加持力，他們的罪業就會減輕。知法的人再教導他們進行八百日的涂廁工作，每天都告訴他們：『你做了不凈的事情，要一心一意地涂治所有的廁所，不要讓人知道。』涂完之後，洗浴身體，禮拜三十五佛，稱念虛空藏菩薩的名號，面向十二部經（Twelve Divisions of the Teachings），五體投地，自己說出罪過。再過三個七天（二十一天），應該聚集親友，在佛像前稱念三十五佛的名號，請文殊菩薩、賢劫菩薩（Bhadrakalpa，賢劫諸菩薩）作為證明。按照之前的方法進行白四羯磨（fourfold announcement and action），重新受戒。這實際上是犯了重罪失去戒體的處理方法。如果不是失去戒體，為什麼要懺悔之後讓他們重新受戒呢？經中說，佛告訴波離（Upali，優波離）：『你爲了未來那些沒有慚愧心、經常犯戒的人，應該制定這樣的懺悔方法。』

English version In Yoga, each of the eight great Bodhisattvas has its own Dharani (mantra). These eight Bodhisattvas are Avalokiteshvara (Guanyin, the Bodhisattva of Compassion), Mahasthamaprapta (Dashizhi, the Bodhisattva of Great Strength), Samantabhadra (Puxian, the Bodhisattva of Universal Virtue), Manjushri (Wenshu, the Bodhisattva of Wisdom), Akasagarbha (Xukongzang, the Bodhisattva of Infinite Space), Vajragarbha (Jingangzang, the Bodhisattva of the Diamond Womb), Sarvanivaranaviskambhin (Chuzhanggai, the Bodhisattva Who Removes All Obstructions), and Maitreya (Mile, the Bodhisattva of the Future). Regarding Akasagarbha Bodhisattva, there is a method of repentance for sins that involves performing toilet cleaning (toilet) work for eight hundred days. Here, 'toilet' refers to a place where impure things are mixed. Because people urinate and defecate in it, this place is mixed with filth, hence the name. The Akasagarbha Sutra states that in the future, those who are well-versed in the Vinaya (discipline) should teach sentient beings the methods of confessing sins. It mentions the Thirty-five Buddhas and the Great Compassion (Mahakaruna). It is necessary to set up a mandala, prepare various offerings, and first bow to the Buddhas of the ten directions. Then, recite the names of the Thirty-five Buddhas and especially recite the name of the Great Compassionate Akasagarbha Bodhisattva. Akasagarbha Bodhisattva has a heavenly crown on his head, and in the crown is a Cintamani (wish-fulfilling jewel). The Thirty-five Buddhas appear in the crown. This Bodhisattva sits in the lotus position (meditation posture). Sometimes, the Bodhisattva manifests in various forms. If a practitioner sees this appearance in a dream or during meditation, they should use a Mani jewel seal to stamp a 'sin-eradicating' character on the practitioner's arm. If this sign is obtained, one should return to the Sangha and recite the precepts according to the Dharma. The 'Practices' of the Nanshan Vinaya School also adopt this passage. If understood according to this meaning, then the full number (of merits for repentance) can be fulfilled. Therefore, in the 'Transmission of the Dharma Treasury,' serious sins can be eradicated (through this method), and people at that time called him a pure Vinaya master. If an Upasaka (layman) obtains this character, it will not hinder him from taking the precepts. Therefore, the author of the commentary relies on this point to distinguish the faults of laypeople, which is not without basis. If this character is not obtained, a voice will be heard in the air saying 'sins are eradicated, sins are eradicated.' If there is no such sign, one can ask someone who is well-versed in the precepts. Dreaming of Akasagarbha Bodhisattva telling him 'Vinayas.' For those Bhikkhus (monks) and Upasakas, they should be made to repent again. Spend one to seven days bowing to the Thirty-five Buddhas. Because of the Bodhisattva's blessing power, their sins will be reduced. Those who know the Dharma then teach them to perform toilet cleaning work for eight hundred days, telling them every day: 'You have done impure things, you must wholeheartedly clean all the toilets, and do not let anyone know.' After cleaning, bathe, bow to the Thirty-five Buddhas, recite the name of Akasagarbha Bodhisattva, face the Twelve Divisions of the Teachings, prostrate with five limbs touching the ground, and confess your sins. After another three weeks (twenty-one days), one should gather relatives and friends, recite the names of the Thirty-five Buddhas in front of the Buddha statue, and invite Manjushri Bodhisattva and the Bodhisattvas of the Bhadrakalpa (the present kalpa of virtue) to be witnesses. Perform the fourfold announcement and action (Baisi Karma) according to the previous method and retake the precepts. This is actually a method of dealing with the loss of precepts due to committing a serious offense. If the precepts are not lost, why should they be made to retake them after repentance? The Sutra says that the Buddha told Upali: 'For those in the future who have no shame and often break the precepts, you should establish such a method of repentance.'

【English Translation】 English translation line 1 English translation line 2

在南山儀中。言集親友者應非俗眷。比有犯重之徒直來受者未見益方。若受後生慚猶勝沈俗。自謂不捨。來入僧中。根本既無。坐次安在。此文且順虛空藏意。若準律文一支一境雖復已壞。余支余境猶轉如故。是故依律坐次非無。◎

止觀輔行傳弘決卷第二之二

止觀輔行傳弘決卷第二之三

唐毗陵沙門湛然述

◎次歷諸善中。先分別四運者。運者動也。從未至欲從欲至正從正至已。故通云動也。又國語云。陸載曰運水載曰漕。漕字常為九界四心所載。故名為運。今攝九運令入佛運。仍觀佛運不出九運。佛運之體體性本無。是故應須分別四運。此分別門冠下作受。若不先辨觀心無托。故云心識無形以四相分別。又為世人多謂生心為妄。須觀滅心非妄。都不觀之。謂為無生謬之甚也。世習禪者皆觀無生。不知無生為在何處。為先有耶為先無耶。先有則已證無生。先無如何名觀。若知九界而為觀境。則菩薩界已起未起。尚須觀察況復余耶。今言已未約緣內外有心無心。有心無心從來有漏。豈容據此判生無生。如人防火一切俱防。若但防發不防未防。必為未發之火所燒。觀已未心實為防于欲生正生。無生觀人但知觀于正起之心令心不起。不知觀于未起之心。心體本無。無既本無。起亦非起。此對人

【現代漢語翻譯】現代漢語譯本：在南山儀中，說到聚集親友的人應該不是世俗的親眷。相比之下，那些犯了重罪的人直接前來接受（出家），還沒有看到有什麼益處。如果接受（出家）后能產生慚愧心，也勝過沉溺於世俗。有些人自認為沒有捨棄（世俗），就來進入僧團。但根本戒體既然沒有，坐次又在哪裡呢？這段文字且順著虛空藏菩薩的意旨。如果按照律文，一支一境即使已經壞滅，其餘的支分和境界仍然如常運轉。因此，依照戒律，坐次並非沒有。

《止觀輔行傳弘決》卷第二之二

《止觀輔行傳弘決》卷第二之三

唐朝毗陵沙門湛然述

其次，在歷經各種善法中，首先要分別四運。運，是動的意思。從『未至』到『欲』，從『欲』到『正』，從『正』到『已』，所以總的來說叫做『動』。又，《國語》中說：『陸地運輸叫運，水路運輸叫漕。』漕字常常被九界四心所承載，所以名為運。現在將九運攝入佛運，仍然觀察佛運不超出九運。佛運的本體，體性本來就是空無。因此，應該需要分別四運。這個分別門在下文作為接受（止觀）的基礎。如果不先辨明，觀心就沒有依託。所以說心識無形，用四相來分別。又因為世人大多認為生心是虛妄的，需要觀察滅心不是虛妄的，卻都不去觀察，認為無生，這是大錯特錯。世俗學習禪定的人都觀察無生，卻不知道無生在哪裡。是先有呢？還是先無呢？先有，那麼就已經證得無生了。先無，又如何稱之為觀呢？如果知道九界作為觀境，那麼菩薩界是已經生起還是沒有生起？尚且需要觀察，更何況其餘的界呢？現在說『已』和『未』，是就緣內外、有心無心而言。有心無心，從來都是有漏的，怎麼能據此來判斷生和無生呢？如同人防火，一切都要防。如果只防已發的，不防未發的，必然會被未發的火所燒。觀察已生和未生的心，實際上是爲了防止欲生和正生。無生觀的人只知道觀察正在生起的心，讓心不起，不知道觀察未起的心。心體本來就是空無，空無既然本來就是空無，那麼起也不是起。這是針對人說的。

【English Translation】 English version: In the Nanshan Ritual, it is said that those who gather relatives and friends should not be secular relatives. Compared to those who have committed serious crimes and come directly to receive (ordination), no benefit has yet been seen. If one can generate a sense of shame after receiving (ordination), it is still better than being immersed in secular life. Some people think that they have not abandoned (secular life) and come to enter the Sangha. But since the fundamental precepts are absent, where is the seat order? This passage follows the intent of Bodhisattva Akasagarbha (Xukongzang, meaning 'void store'). According to the Vinaya (Lǜ, meaning 'discipline') texts, even if one branch and one realm have been destroyed, the remaining branches and realms still function as before. Therefore, according to the Vinaya, the seat order is not non-existent.

Zhǐ Guān Fǔ Xíng Zhuàn Hóng Jué (Commentary on the Great Calming and Contemplation) Volume 2.2

Zhǐ Guān Fǔ Xíng Zhuàn Hóng Jué (Commentary on the Great Calming and Contemplation) Volume 2.3

Compiled by Śramaṇa (Shamen, meaning 'monk') Zhanran (Zhanran, a Tang Dynasty monk) of Piling (Piling, a place name) of the Tang Dynasty

Next, among the various good dharmas, first, one must distinguish the Four Movements (Sì Yùn). 'Movement' (Yùn) means 'motion'. From 'not yet arrived' (wèi zhì) to 'desire' (yù), from 'desire' to 'correct' (zhèng), from 'correct' to 'already' (yǐ), so generally it is called 'motion'. Also, the Guoyu (Guóyǔ, meaning 'Discourses of the States') says: 'Land transport is called yùn, water transport is called cáo.' The word cáo is often carried by the Four Minds (Sì Xīn) of the Nine Realms (Jiǔ Jiè), so it is called yùn. Now, we incorporate the Nine Movements into the Buddha Movement (Fó Yùn), and still observe that the Buddha Movement does not go beyond the Nine Movements. The essence of the Buddha Movement, its nature, is originally empty. Therefore, it is necessary to distinguish the Four Movements. This distinguishing gate serves as the foundation for receiving (calming and contemplation) below. If one does not first discern this, the contemplation mind has no basis. Therefore, it is said that the mind-consciousness is formless, and is distinguished by the Four Characteristics (Sì Xiàng). Also, because most people in the world think that the arising of the mind is false, it is necessary to observe that the cessation of the mind is not false, but they do not observe it at all, and consider it to be non-arising, which is a great mistake. Worldly practitioners of Chan (Chán, meaning 'meditation') all contemplate non-arising, but do not know where non-arising is located. Is it pre-existent or non-existent? If it is pre-existent, then one has already attained non-arising. If it is non-existent, then how can it be called contemplation? If one knows the Nine Realms as the object of contemplation, then has the Bodhisattva Realm (Púsà Jiè) arisen or not? It still needs to be observed, let alone the other realms? Now, when we say 'already' and 'not yet', it refers to the internal and external conditions, with mind and without mind. Having mind and not having mind have always been tainted. How can we use this to judge arising and non-arising? It is like a person preventing fire, everything must be prevented. If one only prevents the fire that has already started, and does not prevent the fire that has not yet started, one will surely be burned by the fire that has not yet started. Observing the mind that has already arisen and the mind that has not yet arisen is actually to prevent the mind that is about to arise and the mind that is arising. Those who contemplate non-arising only know to observe the mind that is arising, so that the mind does not arise, but do not know to observe the mind that has not yet arisen. The essence of the mind is originally empty, and since emptiness is originally empty, then arising is also not arising. This is addressed to people.

間六塵起滅生無生心。如此滅心尚不自識。況識欲色無色等心。況復析體及偏小等。圓無生心尚須觀察。況復余耶。又觀四運者是隨自意中從未從事而修觀法。如常坐等或唯觀理。謂一切法無非法性。是故當知修三昧者。於此二途一不可廢。故占察經云。觀有二種。一者唯識謂一切唯心。二者實觀謂觀真如。唯識歷事真如觀理。今文觀於十界四運。義當占察一切唯心。故今文云。能了此四即入無相。若也次第觀十四運名思議境。能達九界即佛法界名不思議。仍鬚髮心乃至離愛。方成一家入道之相。故傅大士獨自詩云。獨自作問我心中何所著。巡檢四運並無生。千端萬緒何能縛。當知無垢大士亦以四運而為心要。大士雖即不云十界。既云萬緒意亦兼諸。如下六十四句展轉推尋。是故大士亦云巡檢。言一相無相者。九界四相皆不可得。名為一相。一相自無名為無相。問下料簡已未二心。問意者。正斥他人但觀正起。故先問云。此二無心云何可觀答中二番。先答未念次答已念。二番皆有法譬合也。初法者。但是未起名之為無。既非永無是故須觀。如人下譬者。作與不作自約前事。事雖有無人不可滅。心亦下合也。念與未念自約前緣。緣雖有無心不可滅。心既不滅因茲廣能起一切心。是故觀之不令緣惑惑即九界觀入佛心。作作

兩字俱在祖餓反。作所作事名為作作。次念已下第二番答。望事為己心不可無。如人下譬。念已下合。次問者。引金剛經三世之心皆不可得。已即過去未即未來現在尚無。云何乃云觀三世心。答中先總非之。若過去下別答也。先牒前難。次云何下正答。如汝所問不觀三世。云何聖人觀三世心。鬼神下舉劣顯勝。云何下反斥也。鬼神下類尚知三世。豈佛法中令無三世。問。鬼神云何知三世耶。答。如婆沙中有鬼入女人身中。咒師問云。何故惱他。答。是女人五百生中與我為怨常斷我命。我亦常斷其命(知過去也)若舍怨心我亦舍之。時人語女可舍怨心。女言已舍。鬼觀女心口雖言舍心中不捨。即斷女命(知現在也)既知自他過現未來準此應知。防未來怨故殺現在。又如地獄其類更下。亦知過去。如雲昔為婆羅門國王為我說法不肯信受致受斯苦。又知由造其罪入地獄等。鬼及地獄尚知因果隔生三世。云何行人不識剎那生滅三世。龜毛兔角見者。以此二物喻于斷見。汝引三世俱不可得。即謂無心如彼二物一向全無。此名斷見。故成論云。兔角龜毛鹽香蛇足及風色等。是名為無。此取走兔水龜為喻。若飛兔陸龜容有毛角。故大經云。如水龜毛如走兔角。當知下結也。此三世心為觀境者。非斷非常。何者。不常故無實。不斷故可

【現代漢語翻譯】現代漢語譯本『兩字俱在祖餓反』（此處指某種音韻現象）。『作所作事名為作作』（所做的事情就叫做作作）。接下來是第二番回答，從『次念已下』開始。希望事情對自己有利的心是不可或缺的。下面用比喻來說明，從『如人下譬』開始，到『念已下合』結束。接下來是提問者引用《金剛經》中的話：過去、現在、未來這『三世之心皆不可得』。已經過去的成為過去，尚未發生的成為未來，而現在也無法把握。為什麼又說要觀察三世之心呢？回答中先總體的否定了這種說法。『若過去下別答也』（如果說過去...下面分別回答）。先重複提問者的疑問，然後從『次云何下正答』（接下來如何...正式回答）開始正面回答。正如你所問，如果不觀察三世，聖人又如何觀察三世之心呢？『鬼神下舉劣顯勝』（拿鬼神來做比較，是爲了顯示聖人的殊勝）。『云何下反斥也』（為什麼...這裡是反駁）。鬼神尚且知道三世，難道佛法中會沒有三世的說法嗎？問：鬼神是如何知道三世的呢？答：比如《婆沙論》中記載，有鬼附在女人身上，咒師問它：『為什麼要騷擾她？』鬼回答說：『這個女人五百世前與我有仇，經常斷我的性命，我也經常斷她的性命（這是知道過去）。如果她能捨棄怨恨之心，我也會捨棄。』當時有人勸那個女人捨棄怨恨之心，女人嘴上說已經捨棄，但鬼觀察到她心中並沒有真正捨棄，於是就斷了她的性命（這是知道現在）。既然鬼能知道自己和別人的過去、現在和未來，那麼依此類推，應該可以知道更多。爲了防止未來的怨恨，所以要殺死現在的人。又比如地獄，情況更加糟糕，但也知道過去的事情。比如（地獄中的罪人）說：『過去我曾是婆羅門國王，（某人）為我說法，我不肯相信接受，以致遭受這樣的痛苦。』（他們）也知道因為造了某種罪業而墮入地獄等等。鬼和地獄尚且知道因果報應，隔世的三世，為什麼修行人反而不認識剎那生滅的三世呢？『龜毛兔角見者』（看到龜毛兔角的人），用這兩種東西來比喻斷見。你引用三世都不可得，就認為沒有心，就像龜毛兔角一樣，完全不存在。這叫做斷見。所以《成實論》說：『兔角、龜毛、鹽的味道、蛇的腳以及風的顏色等等，這些都是不存在的。』這裡是用會跑的兔子和水裡的烏龜來做比喻。如果是會飛的兔子和陸地上的烏龜，或許會有毛和角。所以《大般涅槃經》說：『如水龜毛，如走兔角』。『當知下結也』（應當知道...這裡是結論）。這三世之心作為觀照的對象，既不是斷滅的，也不是永恒的。為什麼呢？因為它不是永恒的，所以沒有實體；因為它不是斷滅的，所以可以被觀照。

【English Translation】 English version 『兩字俱在祖餓反』 (This refers to a certain phonological phenomenon). 『作所作事名為作作』 (Doing what is done is called 作作). The following is the second answer, starting from 『次念已下』. The desire for things to be in one's own favor is indispensable. The following uses a metaphor to illustrate, starting from 『如人下譬』 and ending with 『念已下合』. Next, the questioner quotes the words from the Diamond Sutra: The 『three minds of the past, present, and future are unattainable』 (三世之心皆不可得). What has already passed becomes the past, what has not yet happened becomes the future, and the present cannot be grasped either. Why then do you say to observe the three minds of the three times? The answer first generally denies this statement. 『若過去下別答也』 (If the past... the following answers separately). First, repeat the questioner's question, and then answer positively starting from 『次云何下正答』 (Next, how... officially answer). Just as you asked, if you do not observe the three times, how can the sages observe the minds of the three times? 『鬼神下舉劣顯勝』 (Comparing with ghosts and gods is to show the superiority of the sages). 『云何下反斥也』 (Why... this is a rebuttal). Even ghosts and gods know the three times, how can there be no concept of the three times in Buddhism? Question: How do ghosts and gods know the three times? Answer: For example, the Vibhasa Shastra records that a ghost possessed a woman, and the exorcist asked it: 『Why are you harassing her?』 The ghost replied: 『This woman had a feud with me five hundred lifetimes ago, and she often took my life, and I often took her life (this is knowing the past). If she can give up her resentment, I will also give it up.』 At that time, someone persuaded the woman to give up her resentment. The woman said that she had given it up, but the ghost observed that she had not truly given it up in her heart, so it took her life (this is knowing the present). Since ghosts can know their own and others' past, present, and future, then by analogy, they should be able to know more. In order to prevent future resentment, one must kill the present person. Also, for example, hell, the situation is even worse, but it also knows the past. For example, (the sinners in hell) say: 『In the past, I was a Brahmin king, and (someone) preached the Dharma to me, but I refused to believe and accept it, resulting in such suffering.』 (They) also know that they fell into hell because of committing certain sins, and so on. Ghosts and hells still know the karmic retribution, the three times separated by lifetimes, why do practitioners not recognize the three times of momentary arising and ceasing? 『龜毛兔角見者』 (Those who see tortoise hair and rabbit horns), use these two things as a metaphor for annihilationism. You quote that the three times are unattainable, and think that there is no mind, just like tortoise hair and rabbit horns, which do not exist at all. This is called annihilationism. Therefore, the Tattvasiddhi Shastra says: 『Rabbit horns, tortoise hair, the taste of salt, snake's feet, and the color of wind, etc., these do not exist.』 Here, running rabbits and aquatic turtles are used as metaphors. If they are flying rabbits and land turtles, they may have hair and horns. Therefore, the Mahaparinirvana Sutra says: 『Like the hair of a water turtle, like the horns of a running rabbit.』『當知下結也』 (It should be known... this is the conclusion). These three minds as objects of contemplation are neither annihilated nor eternal. Why? Because it is not eternal, so it has no substance; because it is not annihilated, so it can be contemplated.

觀。不以不實而云永無。以不實故可為觀境。故引偈者。凡佛所說皆非斷常。如何起于斷滅見耶。若起下結斥。起斷滅見無所觀境。觀境既無。一切因果萬行俱失。是故須觀已未二心。故知汝所引經不閑教旨。所言三世不可得者。但言無實誰謂永無。是故當知佛法二諦。俗諦故有。真諦故無。不可以無而難於有。是故金剛觀其俗諦。俗體不實名不可得。行者下勸進也。既知心有十界四運隨起而觀。善惡即是六趣諸念通於四聖。不住九界卻觀九界乃名反照。又善惡者示善惡事皆須觀察。是故下文即以善惡歷于作受而為觀境。故歷十界以顯無住。次歷下正約諸善。初示舍廣從略。次明歷十二事意。約十二事共論檀。受謂領納所領六塵。作謂為作為此六相。問。默何名作。答。作默相者。不出十界。初言若有諸塵等者。塵生受故令有塵者約受起觀。故云須舍。雖以舍標初必六度具足。廣如后解。若無財物等者。財物雖多不出六塵。故無財物且置諸塵但專六作以具六度。修六作者非不觀塵。隨疆修觀。是故互說。三正釋中先受次作。作受共修事中檀善令成法界。下各論六亦復如是。方乃名為隨自意觀。受中三觀。先空次假后明中觀。初空觀中又先牒四運而為觀境。又反觀下正明空觀中。云內出不待因緣者。此逐語便。應云內出

【現代漢語翻譯】現代漢語譯本觀。不是因為不真實就說是永遠沒有。因為不真實，所以可以作為觀想的境界。所以引用偈語的人說：『凡是佛所說的，都不是斷滅或常存。』怎麼會產生斷滅的見解呢？如果產生斷滅的見解，就會受到下面的責備：產生斷滅的見解就沒有可以觀想的境界。觀想的境界既然沒有，一切因果和萬行都會失去。所以必須觀想已生和未生的二種心。因此，要知道你所引用的經典不熟悉教義的宗旨。所說的『三世不可得』，只是說沒有實體，誰說是永遠沒有呢？所以應當知道佛法有二諦：世俗諦是有的，真諦是沒有的。不可以因為沒有而責難有。所以，《金剛經》觀察的是世俗諦。世俗的本體不真實，叫做『不可得』。下面是勸進行者。既然知道心有十法界和四種執行，就隨著生起而觀想。善惡就是六道，各種念頭通於四聖。不住留在九法界，卻觀想九法界，才叫做反照。又，善惡是指善惡之事都必須觀察。所以下文就用善惡來經歷作和受，作為觀想的境界。所以經歷十法界來顯示不住留。接下來是正對著各種善事。開始是舍，從廣到略。其次是說明經歷十二事的意義。約十二事共同討論佈施。受是指領納，所領納的是六塵。作是指作為，為此六相。問：默然叫什麼作？答：作默然之相，不出十法界。開始說『若有諸塵等』，是因為塵生起領受，所以說『令有塵』，是約領受而生起觀想。所以說必須舍。雖然以舍為開始，但一定六度都具足。詳細的在後面解釋。『若無財物等』，財物雖然多，不出六塵。所以沒有財物，就且放置諸塵，但專門修六作，來具足六度。修六作的人，不是不觀塵，而是隨著能力來修觀。所以互相說明。第三是正解釋，先說受，再說作。作和受共同修習的事中，佈施的善能令其成就法界。下面各自論述六度也是這樣。這樣才叫做隨自意觀。受中有三種觀想。先是空觀，其次是假觀，最後是中觀。最初的空觀中，又先列舉四運作為觀想的境界。又，反觀下面是正說明空觀中。說『內出不待因緣』，這是順著語句說的。應該說『內出』。

【English Translation】 English version Contemplate. It is not because of non-reality that it is said to be eternally non-existent. Because of non-reality, it can be a realm for contemplation. Therefore, the one who quotes the verse says: 'All that the Buddha speaks of is neither annihilation nor permanence.' How can one give rise to the view of annihilation? If the view of annihilation arises, one will be rebuked below: giving rise to the view of annihilation means there is no realm to contemplate. Since there is no realm to contemplate, all causes and effects and myriad practices will be lost. Therefore, one must contemplate the two minds, the arisen and the unarisen. Thus, know that the scripture you quoted is not familiar with the essence of the teachings. The saying 'the three times are unattainable' only means that there is no substance; who says it is eternally non-existent? Therefore, one should know that the Buddha-dharma has two truths: the conventional truth is existent, and the ultimate truth is non-existent. One cannot use non-existence to challenge existence. Therefore, the Vajra Sutra contemplates the conventional truth. The substance of the conventional is unreal, called 'unattainable.' The following is an encouragement to practitioners. Since one knows that the mind has the ten realms (dasa-dhatu) and the four movements (catasro gatayah), one contemplates as they arise. Good and evil are the six paths (sad-gati), and various thoughts connect to the four noble ones (arya-pudgala). Not dwelling in the nine realms, but contemplating the nine realms, is called reflecting back. Moreover, good and evil refer to the fact that good and evil deeds must be observed. Therefore, the following text uses good and evil to experience action and reception as realms for contemplation. Therefore, experiencing the ten realms reveals non-dwelling. Next is directly addressing various good deeds. It begins with giving, from broad to concise. Secondly, it explains the meaning of experiencing the twelve acts. Discussing giving together about the twelve acts. Reception refers to receiving, what is received are the six sense objects (sad-visaya). Action refers to acting, for these six aspects. Question: What is called silent action? Answer: The aspect of silent action does not go beyond the ten realms. It begins by saying 'If there are various dusts, etc.,' because dust gives rise to reception, so it says 'causing there to be dust,' which is about giving rise to contemplation through reception. Therefore, it says one must give. Although it begins with giving, it must be complete with the six perfections (sat-paramita). Explained in detail later. 'If there are no possessions, etc.,' although there are many possessions, they do not go beyond the six sense objects. Therefore, if there are no possessions, then put aside the various dusts, but focus on cultivating the six actions to complete the six perfections. Those who cultivate the six actions are not not contemplating dust, but cultivating contemplation according to their ability. Therefore, they explain each other. The third is the correct explanation, first speaking of reception, then speaking of action. In the matter of cultivating action and reception together, the goodness of giving can enable it to accomplish the dharma-dhatu. The following each discuss the six perfections in the same way. Only then is it called contemplating according to one's own intention. There are three contemplations in reception. First is the contemplation of emptiness, second is the contemplation of provisional existence, and last is the contemplation of the middle way. In the initial contemplation of emptiness, it first lists the four movements as realms for contemplation. Also, below 'reflecting back' is the correct explanation of the contemplation of emptiness. Saying 'emerging internally without depending on conditions' is following the words. It should say 'emerging internally.'

因不待緣。所觀下空觀成相。問。凈名云。所觀色與盲等。今云何言所觀如空能觀如盲。答。凈名云所正顯于能。能如盲故所見如空。所見空故能則如盲。彼譯者巧以所辨能。今釋彼意故分能所。空明各各無見等者。眼見色時五緣和合方能見之。謂空明根境識耳鼻舌身不假明緣。余之四緣與眼不別。今文語略故不云識。亦是識具如上諸緣而得成見。不同小乘或言識見或言根見。因緣下次明假觀。初文牒前空觀從緣生法能為十界而作通因。又以無間滅意以之為因。根塵空明以之為緣。因緣和合生於眼識。眼識因緣生意識者。眼識為因亦以根塵空明為緣。無間次第生於意識。依于意識有眼識者。祇由意識無間滅因成於意根。對余境時復生眼識。是故二識更互為因。次別明十界。初四趣中眼識能見等者。此依經部。附近小乘故云識見。由此展轉更互因緣。如是次第生於十界。貪染於色等者。貪為惑本毀戒墮獄。毀戒具如篇聚持犯中明。實愛言不墮諂誑故。計我我所等者。問。一切凡夫誰得免者。而獨判屬畜生四運。答。語通意別。若齊聖斷者此屬通意。此中即以眷屬為所。次人天中。他惠我色不與不取等者。他惠乃取離不與取。下句顯上成他惠義。不惠不取故云不與不取。以禮亡財名為他惠。若為父母夫主佛法之所護者。不

【現代漢語翻譯】現代漢語譯本因不待緣。所觀下空觀成相。問：維摩經說，『所觀之色與盲人所見相同』。現在為何說所觀如空，能觀如盲呢？答：維摩經是著重顯示能觀的作用，能觀如盲，所以所見如空。所見如空，能觀也就如盲。那位譯者巧妙地用『所』來辨別『能』。現在解釋他的意思，所以區分能觀和所觀。空和明各自沒有見性等等，意思是，眼睛看到顏色時，需要五種因緣和合才能看到，即空、明、根、境、識。耳、鼻、舌、身不需要明緣，其餘四種因緣與眼睛沒有區別。現在文中省略了『識』，也是因為具備了像上面所說的各種因緣才能形成見。這不同於小乘，他們或者說是識見，或者說是根見。因緣下文將說明假觀。前面的文章陳述了空觀，從因緣所生的法能夠作為十界的共同原因。又以無間滅意作為原因，根、塵、空、明作為因緣，因緣和合產生眼識。眼識作為原因，也以根、塵、空、明作為因緣，無間次第地產生意識。依靠意識而有眼識，只是由於意識的無間滅因形成了意根。面對其他境界時，又產生眼識。因此，眼識和意識互相作為原因。接下來分別說明十界。最初的四惡趣中，眼識能夠看到等等，這是依據經部的說法，接近小乘，所以說是識見。由此輾轉互相因緣，這樣次第產生十界。貪戀于顏色等等，貪是迷惑的根本，毀壞戒律就會墮入地獄。毀壞戒律的具體情況如篇聚持犯中所說。『實愛』是指不墮入諂媚欺誑。計較我及我所屬等等。問：一切凡夫誰能免除這些呢？為何單獨判定屬於畜生四運？答：話語是通用的，意義是不同的。如果與聖人斷除煩惱相比，這屬於通用意義。這裡是指把眷屬作為自己所屬。接下來是人天中，他人給予我顏色，不給予也不強取等等。他人給予就是接受，離開不給予就是不強取。下句是爲了顯明上句，成就他人給予的意義。不給予也不強取，所以說不給予也不強取。以禮儀失去錢財稱為他人給予。如果被父母、丈夫、佛法所保護的人，不（會貪戀）。

【English Translation】 English version Because it does not rely on conditions. The lower emptiness contemplation is formed by what is observed. Question: The Vimalakirti Sutra says, 'What is observed is the same as what a blind person sees.' Why do you now say that what is observed is like emptiness, and what can be observed is like blindness? Answer: The Vimalakirti Sutra emphasizes the function of what can be observed. What can be observed is like blindness, so what is seen is like emptiness. What is seen is empty, so what can be observed is like blindness. That translator skillfully uses 'what' to distinguish 'can'. Now, explaining his meaning, we distinguish between what can be observed and what is observed. Emptiness and brightness each have no seeing nature, etc., meaning that when the eye sees color, five conditions must come together to see it, namely emptiness, brightness, root, object, and consciousness. The ear, nose, tongue, and body do not need brightness as a condition, and the other four conditions are no different from the eye. Now, the text omits 'consciousness', also because it possesses the various conditions mentioned above to form seeing. This is different from the Hinayana, which either says it is consciousness seeing or root seeing. The following text on conditions will explain the provisional contemplation. The previous text stated that the Dharma arising from conditions can serve as the common cause of the ten realms. Furthermore, the uninterrupted cessation of intention is taken as the cause, and root, dust, emptiness, and brightness are taken as conditions. The combination of cause and conditions gives rise to eye consciousness. Eye consciousness is taken as the cause, and root, dust, emptiness, and brightness are also taken as conditions, giving rise to mind consciousness in uninterrupted sequence. Relying on mind consciousness to have eye consciousness is only because the uninterrupted cessation of mind consciousness forms the root of mind. When facing other realms, eye consciousness arises again. Therefore, eye consciousness and mind consciousness act as causes for each other. Next, the ten realms are explained separately. In the initial four evil realms, eye consciousness can see, etc. This is based on the sayings of the Sutra school, close to the Hinayana, so it is said to be consciousness seeing. From this, they turn and act as causes for each other, and the ten realms arise in this sequence. Greed for color, etc., greed is the root of delusion, and destroying precepts will lead to falling into hell. The specifics of destroying precepts are as explained in the sections on precepts, aggregates, and violations. 'True love' refers to not falling into flattery and deception. Calculating 'I' and 'what belongs to me', etc. Question: Who among all ordinary people can avoid these? Why is it specifically judged to belong to the four destinies of animals? Answer: The words are general, but the meaning is different. If compared to the saints who have cut off afflictions, this belongs to the general meaning. Here, it refers to taking relatives as what belongs to oneself. Next is among humans and gods, others give me color, not giving and not taking by force, etc. Others giving is accepting, leaving not giving is not taking by force. The following sentence is to clarify the previous sentence, accomplishing the meaning of others giving. Not giving and not taking by force, so it is said not giving and not taking by force. Losing money through etiquette is called others giving. If a person is protected by parents, husband, the Buddha's teachings, they will not (be greedy).

惠而取名不與取。他惠復離非時非處非理非量及炫賣等。別論雖爾通意可知。余色余塵余界皆爾。是故須明仁讓等五。讓者義也。貞者正也。清正自守即是禮也。動中規矩故也。明即是智有權變故。餘名同舊。五常若具五戒必全。十善若備十惡必息。始為欲界地居人天。欲界空居及色無色文略不論。觀四運下明二乘四運。文中先舉四念處觀顯聲聞乘。無常故生滅。不凈故不住。苦故三受。無我故不自在。次因緣一句顯支佛界。觀已下菩薩界中開三菩薩。例如下文諸思議境菩薩亦三。初是六度。自愍故傷己。愍彼故觀他。所以者何下釋六度相。舍不能亡一句寄斥三藏兼明通意。斥三藏者亦兼凡夫。以諸凡夫亦行事度。雖即不及三藏菩薩約不能亡其義等故。今觀下正明通觀。三事皆空者。此中三事隨境起觀非謂施者及財物等。應雲根塵及以受者。金剛下引證也。經云不住正當不住六塵行施。若不住塵即是不住根及受者。佈施既爾餘五亦然。又塵即財物見塵空故施受俱空。故知兩處三事義等。如人下舉譬也。住相如暗則智眼不開。不能見於一切無相。空智如眼不住如日。有日眼故見三事空。故知無著與空慧二義相須。方能見於三事空也。乃至六十二見一切皆空。故云種種。直言下重消經意。經被利根直言不見。以語略故相猶

【現代漢語翻譯】現代漢語譯本惠施與受施之名不應執著。其他的恩惠也應遠離不合時宜、地點、道理、份量以及炫耀買賣等行為。雖然各有不同，但總體的意思是可以理解的。其餘的色、聲、香、味、觸、法六塵和十八界也是如此。因此，必須明白仁、讓、貞、明、禮這五常。讓，是義的表現。貞，是正的表現。清廉正直，堅守自我，這就是禮的表現。行動符合規矩，也是禮的表現。明，就是智慧，有權宜應變的能力。其餘的名詞與之前相同。如果具備了五常，那麼五戒必定能夠持守圓滿。如果具備了十善，那麼十惡必定止息。這樣才能成為欲界的地居人天。至於欲界的空居天以及色界、無色界天，經文中簡略而不詳細論述。觀察四運之後，闡明聲聞乘和緣覺乘的四運。經文中先舉出四念處觀，來顯示聲聞乘。因為無常所以有生滅。因為不凈所以不能常住。因為是苦所以有三種感受。因為無我所以不自在。其次，『因緣』一句顯示了緣覺乘的境界。觀察之後，在菩薩乘中開出三種菩薩。例如下文的諸思議境菩薩也是三種。最初是六度（paramita，到達彼岸的六種修行方法）。因為憐憫自己所以會傷害自己。因為憐憫他人所以會觀察他人。『所以者何』以下解釋六度的相。『舍不能亡』一句寄託了對三藏（Tripitaka，佛教經典的總稱）的批評，同時也闡明了普遍的道理。批評三藏也兼顧了凡夫，因為諸位凡夫也行事相上的佈施，雖然比不上三藏菩薩，但就『不能亡其義』等方面來說是相似的。現在『今觀』以下正式闡明普遍的觀法。『三事皆空』，這裡的三事是隨著境界而生起的觀想，不是指施者、受者和財物等。應該說是根、塵以及受者。『金剛』以下是引用經文來證明。經中說『不住』，正是指不住六塵而行佈施。如果不住於六塵，就是不住於六根和受者。佈施既然如此，其餘的五度也是這樣。而且，塵就是財物，見到塵是空性的，所以施者和受者也都是空性的。所以知道兩處所說的三事意義是相同的。『如人』以下是舉例子。住相就像黑暗，那麼智慧之眼就不能開啟，不能見到一切無相。空性的智慧就像眼睛，不住著就像太陽。有了太陽和眼睛，才能見到三事皆空。所以知道無著和空慧這兩種意義是相互需要的，才能見到三事皆空。乃至六十二見一切都是空性的，所以說是『種種』。『直言』以下是再次解釋經文的含義。經文被利根之人直接理解，因為語言簡略，所以相仍然存在。

【English Translation】 English version One should not be attached to the names of the giver and the receiver. Other favors should also be kept away from inappropriate times, places, reasons, amounts, and ostentatious sales, etc. Although there are differences, the general meaning is understandable. The same applies to the remaining six sense objects (rupa, shabda, gandha, rasa, sparsa, dharma) and the eighteen realms (dhatu). Therefore, it is necessary to understand the five constant virtues: benevolence, concession, integrity, wisdom, and propriety. Concession is the manifestation of righteousness. Integrity is the manifestation of uprightness. Being honest and upright, and adhering to oneself, is the manifestation of propriety. Acting in accordance with the rules is also the manifestation of propriety. Wisdom is the ability to adapt to circumstances. The remaining nouns are the same as before. If one possesses the five constant virtues, then the five precepts (panca-sila) will surely be fully observed. If one possesses the ten wholesome actions (dasa-kusala), then the ten unwholesome actions (dasa-akusala) will surely cease. Only then can one become a human or deva residing on the earth in the desire realm (kama-dhatu). As for the devas residing in the air in the desire realm, as well as the form realm (rupa-dhatu) and formless realm (arupa-dhatu), the sutra is brief and does not discuss them in detail. After observing the four movements (four elements), the four movements of the Sravaka Vehicle (hearer vehicle) and Pratyekabuddha Vehicle (solitary buddha vehicle) are explained. The sutra first mentions the four foundations of mindfulness (cattaro satipatthana) to reveal the Sravaka Vehicle. Because of impermanence (anitya), there is arising and ceasing. Because of impurity (asubha), there is no permanence. Because of suffering (duhkha), there are three kinds of feelings (vedana). Because of no-self (anatman), there is no freedom. Secondly, the phrase 'dependent origination' reveals the realm of the Pratyekabuddha Vehicle. After observing, three kinds of Bodhisattvas are revealed in the Bodhisattva Vehicle. For example, the Bodhisattvas in the following 'various realms of thought' are also of three kinds. The first is the six perfections (paramita, six practices to reach the other shore). Because of compassion for oneself, one harms oneself. Because of compassion for others, one observes others. The following 'What is the reason?' explains the characteristics of the six perfections. The phrase 'giving without loss' expresses criticism of the Tripitaka (three baskets, the collection of Buddhist scriptures), and also clarifies the general principle. Criticizing the Tripitaka also includes ordinary people, because ordinary people also practice giving in terms of phenomena. Although they are not as good as the Bodhisattvas of the Tripitaka, they are similar in terms of 'not losing its meaning'. Now, 'now observe' below formally clarifies the universal view. 'All three things are empty', the three things here are the contemplations that arise with the realm, not referring to the giver, receiver, and wealth, etc. It should be said that they are the sense bases (ayatana), sense objects, and the receiver. 'Vajra' below is quoting the sutra to prove it. The sutra says 'not dwelling', which precisely means not dwelling in the six sense objects while practicing giving. If one does not dwell in the six sense objects, then one does not dwell in the six sense bases and the receiver. Since giving is like this, the remaining five perfections are also like this. Moreover, sense objects are wealth, seeing that sense objects are empty, so the giver and receiver are also empty. Therefore, it is known that the meaning of the three things mentioned in the two places is the same. 'Like a person' below is giving an example. Dwelling in characteristics is like darkness, then the eye of wisdom cannot be opened, and one cannot see all that is without characteristics. The wisdom of emptiness is like the eye, and non-attachment is like the sun. With the sun and the eye, one can see that the three things are empty. Therefore, it is known that the two meanings of non-attachment and the wisdom of emptiness are mutually needed in order to see that the three things are empty. Even the sixty-two views are all empty, so it is said to be 'various'. 'Directly speaking' below is re-explaining the meaning of the sutra. The sutra is directly understood by people with sharp faculties, because the language is concise, so the characteristics still exist.

難解。故今更釋不住四句方名不住。乃至不住六十二見。名無相檀。故知前文無四相者。只是離於六十二見成於金剛離我人等。名為菩薩。非獨初果破見而已。故知但是真諦無相。言六十二見者。大經二十八釋第八功德中雲。謂離五事即五見也。因是五見生六十二。章安云。此有二意。一者我見有五十六。謂欲界五陰各計四句合為二十。色界亦爾。無色除色但有十六。故知三界合五十六。邊見有六三界各二。謂斷常見添前合成六十二見。二者三世五陰各計斷常。用有無二見而為根本。此準大論六十八文。謂色如去等四句四陰亦然。合二十句。此即計過去世也。又計色常等四句四陰亦然。合二十句。此即計現在也。又計色有邊等四句四陰亦然。合二十句。即計未來也。一一句下皆云神及世間。三世六十並有無二。論釋云。凡夫取著計有神我。若計常者修福滅罪。若計無常者為世名利故有所作。亦常亦無常者。只是雙計初二二句。故於神我以計粗細為第三句。計神粗者身死無常。計神細者身死不滅。計雙非者見計第三二俱有過。何者。常則不變猶如虛空風雨不動。若無常者則有變動。如雨在皮則有爛壞。離此二過以我心故復說有神。神但非常非無常耳。佛言。四皆邪見。此即計神也。世間即是國土。是故神於世間亦有四見

【現代漢語翻譯】現代漢語譯本：難以理解。因此現在進一步解釋『不住四句』才叫做『不住』，乃至『不住六十二見』，名為『無相檀』（無相佈施）。由此可知，前文所說的『無四相』，只是脫離了六十二見，成就了《金剛經》所說的離我相、人相等等。這被稱為菩薩，並非僅僅是初果羅漢破除了見惑而已。因此可知，這只是真諦、無相的境界。說到六十二見，智者大師在《摩訶止觀》第二十八釋第八功德中說：『所謂離開五事，就是五見。因為這五見，產生了六十二見。』章安大師說：『這有兩種含義。一是，我見有五十六種。即欲界的五陰（色、受、想、行、識）各自計度四句（有、無、亦有亦無、非有非無），合起來是二十種。色界也是這樣。無色界因為沒有色陰，所以只有十六種。因此三界合起來是五十六種。邊見有六種，三界各有斷見和常見兩種。加上前面的五十六種，合起來就是六十二見。二是，三世（過去、現在、未來）的五陰，各自計度斷見和常見，以有見和無見兩種見解作為根本。』這依據《大智度論》第六十八文，即色如去等四句，受、想、行、識四陰也是這樣，合起來是二十句。這指的是計度過去世。又計度色常等四句，受、想、行、識四陰也是這樣，合起來是二十句。這指的是計度現在世。又計度色有邊等四句，受、想、行、識四陰也是這樣，合起來是二十句。這指的是計度未來世。每一句下面都說『神及世間』。三世六十句，加上有見和無見兩種根本見解。《大智度論》解釋說：『凡夫執著，計度有神我。如果計度為常，就修福以滅罪；如果計度為無常，就爲了世間的名利而有所作為。如果計度為亦常亦無常，只是同時計度前兩種見解。因此，對於神我，就計度其粗細，作為第三句。計度神粗者，認為身死則神滅；計度神細者，認為身死神不滅。計度為雙非者，認為計度前兩種見解都有過失。為什麼呢？常則不變，猶如虛空，風雨不動；如果無常，則會變動，如雨落在皮上則會腐爛。離開這兩種過失，因為有我的心，所以又說有神。神祇是非非常，非無常而已。』佛說：『這四種都是邪見。』這指的是計度神我。世間指的是國土。因此，對於神與世間，也有四種見解。

【English Translation】 English version: It is difficult to understand. Therefore, I will now further explain that 'not dwelling in the four phrases' is called 'not dwelling,' and even 'not dwelling in the sixty-two views' is called 'Anupalabdhi-dana' (formless giving). From this, we can know that the 'absence of the four characteristics' mentioned earlier is simply detachment from the sixty-two views, achieving the detachment from self, person, etc., as described in the Diamond Sutra. This is called a Bodhisattva, not just the breaking of the view of the first fruit Arhat. Therefore, it can be known that this is simply the realm of truth, formlessness. Speaking of the sixty-two views, Master Zhiyi said in the twenty-eighth explanation of the eighth merit in the Mohe Zhiguan: 'So-called leaving the five things is the five views. Because of these five views, sixty-two views arise.' Master Zhang'an said: 'This has two meanings. First, the view of self has fifty-six kinds. That is, the five skandhas (form, feeling, perception, volition, consciousness) of the desire realm each calculate four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence), which together are twenty kinds. The form realm is also like this. Because the formless realm does not have the form skandha, there are only sixteen kinds. Therefore, the three realms together are fifty-six kinds. The biased views have six kinds, with each of the three realms having two kinds of annihilationism and eternalism. Adding the previous fifty-six kinds, the total is sixty-two views. Second, the five skandhas of the three times (past, present, future) each calculate annihilationism and eternalism, using the two views of existence and non-existence as the foundation.' This is based on the sixty-eighth text of the Mahaprajnaparamita Shastra, that is, the four phrases such as 'form as gone,' and the four skandhas of feeling, perception, volition, and consciousness are also like this, totaling twenty phrases. This refers to calculating the past life. Also, calculating the four phrases such as 'form is eternal,' and the four skandhas of feeling, perception, volition, and consciousness are also like this, totaling twenty phrases. This refers to calculating the present life. Also, calculating the four phrases such as 'form has boundaries,' and the four skandhas of feeling, perception, volition, and consciousness are also like this, totaling twenty phrases. This refers to calculating the future life. Under each phrase, it is said 'spirit and world.' The sixty phrases of the three times, plus the two fundamental views of existence and non-existence. The Mahaprajnaparamita Shastra explains: 'Ordinary people are attached and calculate that there is a self-spirit. If they calculate it as eternal, they cultivate merit to eliminate sins; if they calculate it as impermanent, they act for the sake of worldly fame and profit. If they calculate it as both eternal and impermanent, they are simply calculating the first two views simultaneously. Therefore, regarding the self-spirit, they calculate its coarseness and fineness as the third phrase. Those who calculate the spirit as coarse believe that the spirit perishes when the body dies; those who calculate the spirit as fine believe that the spirit does not perish when the body dies. Those who calculate it as neither believe that calculating the previous two views is flawed. Why? Eternity is unchanging, like space, unmoved by wind and rain; if it is impermanent, it will change, like rain falling on the skin and causing it to rot. Leaving these two faults, because of my mind, it is said that there is a spirit. The spirit is only neither eternal nor impermanent.' The Buddha said: 'These four are all wrong views.' This refers to calculating the self-spirit. The world refers to the land. Therefore, regarding the spirit and the world, there are also four views.

。言計常者。問言。土若本無。計應有錯。世間是有何故邪見。答。破世間者。破常等想不破世間。如無目人以蛇莊嚴。有目語言蛇非瓔珞。破倒亦爾。現見無常不得言常。三四二句準說可知。有邊等者。外人求土不得其始即謂無終。無始中終則名無邊。計有此三即名有邊。如得禪者計八萬劫。三四二句準此可知。亦有人云。第三句者。八方有邊上下無邊。有云。上至有頂下至地獄而八方無邊。計神或如芥子等是。亦有計土及以神我互計有無成三四二句。準此可知。如去等者。如人彼來去至後世。名為如去。謂先世無來滅亦無去名不如去。若謂身死為去而神不去名第三句。見俱有過計第四句論文甚廣須住彼尋。若婆沙中亦立六十五見。即於五陰各計四陰以為我所。謂色是我。受是僕僮瓔珞窟宅。三陰亦然。合我及我所各十三句。五陰合為六十五句。故一一陰初一是我。三是我所。所以佛說離六十五。為說道品成聲聞道乃至菩提。故知破見得法不同。今此未具恒沙佛法。復能利他成通菩薩。方始度于分段彼岸。言一切法趣者。此中通教何故亦云一切法趣。然但云趣不云是趣不過及不可得。故屬通教。所以一切法趣之言其名猶通。如玄文云。周行十方界還是瓶處如。今下文處處引一切法趣等以證三諦。其意則圓。又用彼論

【現代漢語翻譯】現代漢語譯本關於計度常法者，提問說：『如果地界原本不存在，那麼計度就應該有錯誤。世間存在，為何會有邪見？』回答說：『破斥世間者，是破斥常等顛倒的想法，而不是破斥世間本身。』就像盲人以蛇作為裝飾，有視力的人會說蛇不是瓔珞。破斥顛倒也是如此，明明看見無常，卻說成是常。』第三句、第四句和第二句可以參照理解。關於有邊等法者，外道尋求地界的開端而不得，就認為沒有終結。沒有開始、中間和終結，就稱為無邊。認為有這三種情況，就稱為有邊。例如，得到禪定的人計度八萬劫。第三句、第四句和第二句可以參照理解。也有人說，第三句是指八方有邊，上下無邊。還有人說，上至有頂天，下至地獄，而八方沒有邊。計度神識像芥子一樣微小等等。也有人計度地界以及神我和我所，互相計度有無，形成第三句、第四句和第二句。可以參照理解。關於如去等法者，例如人從彼方來，又去往後世，名為如去。認為前世沒有來，滅后也沒有去，名為不如去。如果認為身體死了是去，而神識不去，名為第三句。認為兩者都有過失，計度為第四句。相關論述非常廣泛，需要參考其他文獻。在《婆沙論》中也建立了六十五種見解，即對於五蘊（skandha）中的每一蘊，都計度四種『我所』。認為色蘊（rūpa-skandha）是我，受蘊（vedanā-skandha）是僕人、瓔珞、窟宅。其餘三蘊也是如此。將『我』和『我所』合起來，各有十三句。五蘊合起來就是六十五句。所以，每一蘊最初一句是『我』，其餘三句是『我所』。因此，佛陀（Buddha）說要遠離六十五種見解，才能修習道品，成就聲聞道乃至菩提（bodhi）。由此可知，破除見解和獲得佛法是不同的。現在這裡沒有完全具備如恒河沙數般眾多的佛法，又能利益他人，成就神通菩薩（bodhisattva），才能開始度過分段生死的彼岸。關於『一切法趣』，這裡通教（ekayāna）為什麼也說『一切法趣』呢？然而，只是說『趣』，沒有說是『是趣』，沒有超過或不可得，所以屬於通教。因此，『一切法趣』這個名稱仍然是通用的。如《玄文》所說：『周行十方界，還是瓶子的處所。』現在下文處處引用『一切法趣』等來證明三諦（three truths），其意義則是圓融的。又引用其他論著。

【English Translation】 English version Regarding those who calculate permanence, the question is asked: 'If the earth element originally did not exist, then the calculation should be wrong. The world exists, so why are there wrong views?' The answer is: 'Those who refute the world are refuting the deluded thoughts of permanence, not refuting the world itself.' It's like a blind person using a snake as an ornament; a sighted person would say that a snake is not an ornament. Refuting delusion is the same; clearly seeing impermanence, one cannot say it is permanent.' The third, fourth, and second sentences can be understood by analogy. Regarding the concept of having boundaries, externalists seek the beginning of the earth element but cannot find it, so they assume there is no end. Without beginning, middle, and end, it is called 'boundless.' Believing in these three conditions is called 'having boundaries.' For example, those who attain dhyana (meditative state) calculate eighty thousand kalpas (aeons). The third, fourth, and second sentences can be understood by analogy. Some also say that the third sentence refers to the eight directions having boundaries, while above and below are boundless. Others say that from the peak of existence to the depths of hell, the eight directions are boundless. They calculate the spirit or self as being as small as a mustard seed, and so on. Some also calculate the earth element and the self, mutually calculating existence and non-existence, forming the third, fourth, and second sentences. This can be understood by analogy. Regarding 'as gone,' it refers to someone who comes from there and goes to the afterlife, called 'as gone.' Believing that there was no coming in the previous life and no going after death is called 'not as gone.' If one believes that the body dies and goes, but the spirit does not go, it is called the third sentence. Believing that both have faults is calculated as the fourth sentence. The relevant discussions are very extensive and require consulting other literature. In the Abhidharma-mahāvibhāṣā-śāstra, sixty-five views are also established, that is, for each of the five skandhas (aggregates), four 'mine' are calculated. Believing that the rūpa-skandha (form aggregate) is 'me,' and the vedanā-skandha (feeling aggregate) is a servant, ornament, dwelling. The remaining three skandhas are the same. Combining 'me' and 'mine,' there are thirteen sentences each. The five skandhas combined make sixty-five sentences. Therefore, the first sentence of each skandha is 'me,' and the remaining three are 'mine.' Therefore, the Buddha said to abandon the sixty-five views in order to cultivate the path factors, attain the śrāvaka path, and even bodhi (enlightenment). From this, it can be known that breaking views and obtaining the Dharma are different. Now, here, the Buddha-dharma, as numerous as the sands of the Ganges, is not fully present, yet it can benefit others and become a bodhisattva (enlightened being) with supernatural powers, and only then can one begin to cross the shore of segmented life and death. Regarding 'all dharmas tend towards,' why does the ekayāna (one vehicle) teaching also say 'all dharmas tend towards' here? However, it only says 'tend towards,' not 'are tending towards,' not exceeding or unattainable, so it belongs to the ekayāna teaching. Therefore, the name 'all dharmas tend towards' is still common. As the Profound Meaning says: 'Traveling throughout the ten directions, it is still the place of the vase.' Now, the following text repeatedly quotes 'all dharmas tend towards' and so on to prove the three truths, and its meaning is complete. It also quotes other treatises.

非專一文。以從義故不可執文。大品云。一切法趣一法。大論兩文共釋此句。初云。云何菩薩為世間趣故發菩提心。菩薩為眾生說色趣空。乃至種智。為眾生故說色非趣非不趣。乃至種智。次文云。為眾生故說一切法趣空無相愿是趣不過。何以故。是空無相中趣不趣不可得故。初文以能趣為假。具歷色心乃至種智。故知具一切法即是假也。所趣為空非趣非不趣為中。次文以能從所為空。是趣不過為假。趣不趣不可得為中。此下諸文用語稍異者。中假二意全依論文。次但況出。故云一切法趣色色尚不可得。云何當有趣非趣等。何以故。一切法趣色能所皆假。色不可得一切法亦不可得。能所皆空。趣不趣不可得。即不住二邊正顯中道。言異意同。細思可見。又觀下即通教佛四運也。故四德之名義不關別。真諦如空不變故常。不受界內三苦故樂。不為六道起業故我。不為見思所污故凈。故知即是通佛四德。如是下出假四運。雖如通教觀于即空。空中具見十界四運。故云種種。此屬別教。故云假名。若以向四德為圓佛界。菩薩文中全無恒沙別教相狀。故通佛四德但云虛空乃至不染等。至此方云假名四運。若空下中道四運。故知中道必須即於十界空假而辨中者。方名圓中。中即佛界對前成十。所以前九義當思議。佛界即當不可思

【現代漢語翻譯】現代漢語譯本非專一文。因為要依從義理，所以不能執著于文字表面。《大品般若經》（Mahaprajnaparamita Sutra）中說：『一切法都趨向於一法。』《大智度論》（Mahaprajnaparamita-sastra）用兩段文字共同解釋這句話。第一段說：『菩薩如何爲了世間的趨向而發菩提心？菩薩爲了眾生宣說色蘊趨向于空性（Sunyata），乃至一切種智（Sarvakarajnata）。爲了眾生，宣說色蘊非趨向也非不趨向，乃至一切種智。』第二段文字說：『爲了眾生，宣說一切法趨向于空、無相、無愿，這是趨向，沒有超過這個的。為什麼呢？因為在這空、無相中，趨向和不趨向都不可得。』第一段文字以能趨向作為假，完全歷數了色蘊、心識乃至一切種智，所以知道具足一切法就是假。所趨向的是空，非趨向非不趨向是中。第二段文字以能從所為空。是趨向不過為假。趨向不趨向不可得為中。此下各段文字用語稍有不同，中、假二意完全依據論文。其次只是比況而出，所以說一切法趨向尚且不可得，怎麼會有趨向非趨向等等呢？為什麼呢？一切法趨向色蘊，能趨向和所趨向都是假，色蘊不可得，一切法也不可得，能趨向和所趨向都是空。趨向不趨向不可得，就是不住於二邊，真正顯現中道。語言不同，意義相同，仔細思考就可以明白。又觀察下文，就是通教佛的四運（四種執行）。所以四德（常樂我凈）的名稱和意義不關涉別教。真諦（Paramartha-satya）如虛空，不變所以是常（Nitya）。不受界內的三苦（苦苦、壞苦、行苦），所以是樂（Sukha）。不為六道（地獄、餓鬼、畜生、阿修羅、人、天）生起業力，所以是我（Atman）。不為見惑思惑所污染，所以是凈（Subha）。所以知道這就是通教佛的四德。如是下文，說明假四運。雖然如通教那樣觀于即空，但在空中具見十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）四運，所以說是種種。這屬於別教，所以說是假名。如果以向四德為圓佛界，菩薩文中完全沒有恒沙別教的相狀。所以通佛四德只說虛空乃至不染等等。到這裡才說假名四運。若空下文是中道四運。所以知道中道必須即於十界空假而辨中，才名為圓中。中即佛界，對前九界而成十界。所以前九界的意義應當思議，佛界就是不可思議。

【English Translation】 English version This is not a specific text. Because it is based on meaning, one should not cling to the literal text. The Mahaprajnaparamita Sutra says: 'All dharmas tend towards one dharma.' The Mahaprajnaparamita-sastra explains this sentence with two passages. The first passage says: 'How does a Bodhisattva generate Bodhicitta (the mind of enlightenment) for the sake of the world's tendencies? The Bodhisattva explains to sentient beings that the skandha (aggregate) of form tends towards emptiness (Sunyata), and so on, up to Sarvakarajnata (all-knowing wisdom). For the sake of sentient beings, he explains that the skandha of form neither tends nor does not tend, and so on, up to Sarvakarajnata.' The second passage says: 'For the sake of sentient beings, he explains that all dharmas tend towards emptiness, signlessness, and wishlessness; this is the tendency, and there is nothing beyond this. Why? Because in this emptiness and signlessness, tendency and non-tendency are both unattainable.' The first passage takes the 'that which tends' as provisional (假, temporary), fully enumerating the skandha of form, consciousness, and even Sarvakarajnata, so it is known that possessing all dharmas is provisional. That which is tended towards is emptiness; neither tending nor not tending is the middle (中). The second passage takes 'that which is able to follow' as emptiness. 'This tendency is unsurpassed' is provisional. 'Tendency and non-tendency are unattainable' is the middle. The wording of the passages below is slightly different; the two meanings of middle and provisional are entirely based on the text. Secondly, it is merely a comparison, so it says that even the tendency of all dharmas is unattainable; how can there be tendency, non-tendency, and so on? Why? The tendency of all dharmas towards the skandha of form, both the 'that which tends' and the 'that which is tended towards' are provisional. The skandha of form is unattainable, and all dharmas are also unattainable. Both the 'that which tends' and the 'that which is tended towards' are empty. Tendency and non-tendency are unattainable, which means not dwelling on either extreme, truly revealing the Middle Way (Madhyamaka). The language is different, but the meaning is the same; careful thought will make it clear. Furthermore, observing the following text refers to the Four Operations (四運) of the Buddha in the Shared Teaching (通教). Therefore, the names and meanings of the Four Virtues (四德, Nitya, Sukha, Atman, Subha) are not related to the Distinct Teaching (別教). The ultimate truth (Paramartha-satya) is like space, unchanging, therefore it is permanent (Nitya). It does not experience the three sufferings (三苦, suffering of suffering, suffering of change, pervasive suffering of conditioned existence) within the realms, therefore it is bliss (Sukha). It does not generate karma for the six realms (六道, hell, hungry ghosts, animals, asuras, humans, devas), therefore it is self (Atman). It is not defiled by the delusions of views and thoughts, therefore it is pure (Subha). Therefore, it is known that these are the Four Virtues of the Buddha in the Shared Teaching. The following text describes the provisional Four Operations. Although it contemplates emptiness in the same way as the Shared Teaching, it fully sees the Four Operations of the Ten Realms (十界, hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, buddhas) within emptiness, so it is said to be various. This belongs to the Distinct Teaching, so it is called provisional. If the Four Virtues are considered to be the realm of the Perfect Buddha, the Bodhisattva's text completely lacks the characteristics of the countless Distinct Teachings. Therefore, the Four Virtues of the Shared Buddha only speak of emptiness and non-defilement, and so on. Only here are the provisional Four Operations mentioned. The text below about emptiness refers to the Four Operations of the Middle Way. Therefore, it is known that the Middle Way must be distinguished from the emptiness and provisionality of the Ten Realms in order to be called the Perfect Middle Way. The Middle Way is the realm of the Buddha, forming the Ten Realms in contrast to the previous nine realms. Therefore, the meaning of the previous nine realms should be contemplated; the realm of the Buddha is inconceivable.

議。例中余之五塵但以圓心覺了三諦(云云)。次觀下約六作者。莊周亦云出處語默。出處即行住坐臥。然莊周不云以為觀境。今具三觀空觀準前意亦可見而由下假觀也。由心動役為十界由。謂由此心為何事故而行住等。故諸為字皆去聲呼。毀戒獄也。誑他鬼也。眷屬畜也。勝他修也。義讓人也。善即十善欲天也。禪即四禪色天也。略無無色涅槃二乘也。慈悲去六度菩薩也。方便去通菩薩也。恍[怡-臺+兩]者無形不實貌也。舉足下足與空相應。故亡能所及以近遠。凡有所作若有一念不應于空。名為唐喪。如此下別教也。空心入假故云如此。攝空成假故云恒沙。文相既狹義亦兼于通教出假。嚮明通教但云空觀。不分三乘空假之別。又別教人指前九界故云如此。九界既空。空即九界故成別教恒沙佛法。又觀一運下中道觀也。非一非十準前說之。故法華下引證也。問。那引舍衣以證六作。答。文勢相從。總引舍服證作受檀。及引佛道以證圓中。前約下約十二事各論六者。先標同異。前十二事並且論檀是故云共。今一一事並具論六是故云各。又前共論檀於十二事。一一皆明十界檀相。今各論中準例亦應具足如前列十二事。一一皆明十界六度。文從略故。或時九界或但佛界。廣略互形共成圓意。又何但十二一一具六。六中一

【現代漢語翻譯】現代漢語譯本議。例如前面的五塵，只是以圓融的心覺悟了三諦（此處省略具體內容）。接下來觀察下面關於六種作者的論述。《莊子》也說，『出處語默』，出處就是指行住坐臥。然而莊子並沒有說將這些作為觀想的對象。現在具備三種觀，空觀可以參照前面的意思理解，而下面的假觀也是由此而來。因為心的動搖和作用才有了十界。也就是說，因為這個心爲了什麼緣故而行住等等。所以，諸如『為』字都讀去聲。『毀戒』是地獄，『誑他』是餓鬼，『眷屬』是畜生，『勝他』是修羅，『義讓』是人，『善』是十善，對應欲界天，『禪』是四禪，對應色界天。省略了無色界和涅槃二乘。『慈悲』對應六度菩薩，『方便』對應通教菩薩。『恍[怡-臺+兩]』是形容無形不實的樣子。舉足下足都與空相應，所以忘卻了能和所及遠近。凡是所作所為，如果有一念不應于空，就叫做唐喪。像這樣是別教的修法。以空心入假，所以說『如此』。攝空成假，所以說『恒沙』。文句的表面意思狹隘，但義理也兼顧了通教的出假。前面說明通教時，只說了空觀，沒有區分三乘的空假之別。而且別教的人指的是前面的九界，所以說『如此』。九界既然空了，空也就是九界，所以成就了別教的恒沙佛法。再看『觀一運』，這是中道觀。『非一非十』參照前面的說法。所以用法華經來引證。問：為什麼引用舍衣來證明六種作者？答：文勢前後相承。總的來說，引用舍服來證明作受檀，以及引用佛道來證明圓融。前面關於十二事，分別論述六種作者。首先標明相同和不同之處。前面的十二事並且論述佈施，所以說是『共』。現在每一件事都具備六種作者，所以說是『各』。而且前面共同論述佈施在十二事中，每一件事都闡明十界的佈施之相。現在分別論述時，按照例子也應該具足，像前面列舉的十二事一樣，每一件事都闡明十界六度。因為文字簡略的緣故，有時只說九界，有時只說佛界。廣略互相配合，共同成就圓融的意義。又何止是十二事，每一件事都具備六種作者，六中一

【English Translation】 English version For example, the preceding five dusts are only enlightened to the Three Truths with a perfect mind (details omitted here). Next, observe the following discussion about the six types of agents. Zhuangzi also said, 'Emergence and seclusion, speech and silence,' where emergence and seclusion refer to walking, standing, sitting, and lying down. However, Zhuangzi did not say to use these as objects of contemplation. Now, possessing the three contemplations, the contemplation of emptiness can be understood by referring to the previous meaning, and the following contemplation of provisional existence also arises from this. It is because of the movement and function of the mind that the Ten Realms exist. That is to say, it is because this mind, for what reason, walks, stands, etc. Therefore, words like 'wei' (為) are pronounced in the departing tone. 'Destroying precepts' is hell, 'deceiving others' is hungry ghosts, 'family members' are animals, 'surpassing others' is asuras, 'righteousness and yielding' are humans, 'goodness' is the ten good deeds, corresponding to the desire realm heavens, 'dhyana' is the four dhyanas, corresponding to the form realm heavens. The formless realm and the Nirvana of the two vehicles are omitted. 'Compassion' corresponds to the Six Perfections Bodhisattvas, 'expedient means' corresponds to the common teaching Bodhisattvas. 'Vaguely [怡-臺+兩]' describes the appearance of being formless and unreal. Lifting the foot and lowering the foot are both in accordance with emptiness, so the able and the object, as well as near and far, are forgotten. In all actions, if there is a single thought that does not accord with emptiness, it is called a wasted effort. Like this is the practice of the Distinct Teaching. Entering provisional existence with an empty mind, therefore it is said 'like this'. Embracing emptiness to form provisional existence, therefore it is said 'countless sands'. The surface meaning of the words is narrow, but the principle also takes into account the provisional existence of the common teaching. When explaining the common teaching earlier, only the contemplation of emptiness was mentioned, without distinguishing the difference between the emptiness and provisional existence of the three vehicles. Moreover, the people of the Distinct Teaching refer to the preceding nine realms, therefore it is said 'like this'. Since the nine realms are empty, emptiness is also the nine realms, therefore the countless sand Buddha-dharmas of the Distinct Teaching are accomplished. Looking again at 'contemplating one movement', this is the Middle Way contemplation. 'Neither one nor ten' refers to the previous explanation. Therefore, the Lotus Sutra is cited as proof. Question: Why is the offering of clothing cited to prove the six types of agents? Answer: The meaning of the text follows sequentially. Generally speaking, citing the offering of clothing proves the act of receiving alms, and citing the Buddha-path proves perfect integration. In the preceding discussion about the twelve matters, the six types of agents are discussed separately. First, the similarities and differences are indicated. The preceding twelve matters also discuss giving, therefore it is said 'together'. Now, each matter possesses the six types of agents, therefore it is said 'separately'. Moreover, in the preceding joint discussion of giving in the twelve matters, each matter clarifies the aspect of giving in the Ten Realms. Now, in the separate discussions, according to the example, it should also be complete, like the twelve matters listed earlier, each matter clarifies the Ten Realms and Six Perfections. Because the text is abbreviated, sometimes only the nine realms are mentioned, and sometimes only the Buddha realm. The broad and the abbreviated complement each other, jointly accomplishing the meaning of perfect integration. Moreover, it is not only the twelve matters, each matter possesses the six types of agents, one in six

一各具於六。故一一度以五莊嚴。即是以五嚴檀乃至以五嚴智。能所合說皆名具六。諸大乘經首楞嚴大論大品等六度皆爾。故今準彼以明度相。今文所用即首楞嚴。亦如大品相攝品云。富樓那白佛。我今欲說菩薩之行。佛言。隨汝意說。乃廣說六度更互相顯。乃成六六三十六度。故云。或以施為名說諸波羅蜜。乃至或以般若為名說諸波羅蜜。五度入一從一為名。又攝大乘論互顯章。大瓔珞無斷品並與楞嚴意同。大論八十二問云。若皆互嚴。何故但以檀為首耶。答。攝生便故。貴賤乃至畜生檀能攝之。乃至宛轉為親。諸佛相好皆從施生。如此說者仍屬教道。若證道說無非法界。攝無前後誰論次第。初文以行中具六檀與能嚴文相次第。不假別說能嚴所嚴。初文云大悲眼等者。如勝天王云。菩薩行時視前六尺。雙犁扼地不左右視。不惱眾生。見諸眾生同一子想。視之無偏名大悲眼。故知菩薩視諸眾生。常欲與其一實之樂拔其二苦。眼視既爾五根例之。于菩薩得無畏者。正當無財運於六作。施無畏故。名之為檀。于眾生無所傷損者。稱理而觀不偏空假不壞實相。故云無損。損猶減也。即是央掘無減修也。見罪福法界名無罪福。不為空假所攝。名心想不起。想不起故名無動搖。遍一切處名為無住。陰即法界故亦不動。心無前思等

【現代漢語翻譯】現代漢語譯本一者各自具足六度（六波羅蜜：佈施、持戒、忍辱、精進、禪定、智慧）。所以，每一個度都以五度來莊嚴。即是以五度來莊嚴佈施，乃至以五度來莊嚴智慧。能莊嚴的和所莊嚴的合起來說，都名為具足六度。諸如《首楞嚴經》、《大智度論》、《大品般若經》等大乘經典，都是這樣闡述六度的。所以現在參照它們來闡明六度的相狀。現在本文所用的依據就是《首楞嚴經》，也如《大品般若經》的相攝品所說：『富樓那（Purna，佛陀十大弟子之一，以善於說法著稱）稟告佛陀說：我現在想說菩薩的修行。』佛陀說：『隨你的意思說吧。』於是廣泛地闡述六度，並且互相彰顯，於是成就了六六三十六度。』所以說：『或者以佈施為名來說諸波羅蜜，乃至或者以般若為名來說諸波羅蜜。』五度融入一度，從一度而立名。又如《攝大乘論》的互顯章，《大瓔珞經》的無斷品，都與《楞嚴經》的意義相同。《大智度論》第八十二問說：『如果都是互相莊嚴，為什麼只以佈施為首呢？』回答說：『因為攝受眾生方便的緣故。』無論尊貴卑賤乃至畜生，佈施都能攝受他們，乃至逐漸使他們成為親人。諸佛的相好都是從佈施產生的。』這樣說仍然屬於教道。如果從證道的角度來說，沒有不是法界的，攝受沒有前後，誰還論次第呢？初文以行中具足六度，佈施與能莊嚴的文句相次第，不需要另外說明能莊嚴的和所莊嚴的。初文說『大悲眼』等，如《勝天王經》所說：『菩薩行走時，眼睛注視前方六尺，像雙犁一樣壓住土地，不左右觀看，不惱害眾生，視一切眾生如同自己的孩子一樣，觀看他們沒有偏頗，名為大悲眼。』所以知道菩薩看待一切眾生，常常想要給予他們真實的快樂，拔除他們的痛苦。眼睛的觀看既然如此，五根也依此類推。菩薩得到無畏，正是因為沒有財物，而能運用六度來行佈施無畏，所以名為佈施。對於眾生沒有傷害，是稱合理性而觀察，不偏執于空假，不破壞實相，所以說沒有損害。損害就是減少。這就是央掘摩羅（Angulimala，釋迦牟尼佛的弟子）沒有減少修行。見到罪福的法界，名為無罪福，不被空假所攝，名為心想不起。心想不起，所以名為無動搖。遍一切處，名為無住。陰（五陰：色、受、想、行、識）即是法界，所以也不動。心沒有前思等。

【English Translation】 English version Each one possesses all six. Therefore, each degree is adorned with the other five. That is, using the five to adorn Dana (charity/giving), and even using the five to adorn Prajna (wisdom). When the adorner and the adorned are spoken of together, they are both called possessing all six. All the Mahayana sutras, such as the Shurangama Sutra, the Mahaprajnaparamita Sutra, etc., are like this regarding the six paramitas (perfections: Dana, Sila (morality), Ksanti (patience), Virya (effort), Dhyana (meditation), and Prajna). Therefore, now we use them as a standard to clarify the characteristics of the degrees. The text used now is the Shurangama Sutra, and it is also like the chapter on mutual inclusion in the Mahaprajnaparamita Sutra, which says: 'Purna (one of the ten great disciples of the Buddha, known for his eloquence) said to the Buddha: I now wish to speak of the practice of the Bodhisattva.' The Buddha said: 'Speak as you wish.' Then he extensively explained the six degrees and mutually revealed them, thus accomplishing the six times six, thirty-six degrees.' Therefore, it is said: 'Or one speaks of all the paramitas by the name of Dana, and even speaks of all the paramitas by the name of Prajna.' The five degrees merge into one, and the name is established from one. Furthermore, the chapter on mutual manifestation in the Samgraha-Mahayana Sutra, and the chapter on non-interruption in the Great Garland Sutra, have the same meaning as the Shurangama Sutra. The eighty-second question in the Mahaprajnaparamita Sutra says: 'If they all mutually adorn each other, why is Dana taken as the head?' The answer is: 'Because it is convenient for gathering sentient beings.' Whether noble or lowly, even animals, Dana can gather them, and gradually make them relatives. The physical marks and characteristics of all Buddhas are born from Dana.' Such a statement still belongs to the teaching path. If speaking from the perspective of the path of realization, there is nothing that is not the Dharmadhatu (realm of reality), gathering has no before or after, who would discuss the order? The initial text uses the six degrees complete in practice, with Dana and the sentences that can adorn in sequence, without needing to separately explain the adorner and the adorned. The initial text says 'eyes of great compassion' etc., as the Sutra of the King of Supreme Heaven says: 'When a Bodhisattva walks, his eyes look six feet ahead, like a double plow pressing the earth, not looking left or right, not harming sentient beings, viewing all sentient beings as if they were his own children, viewing them without bias, this is called eyes of great compassion.' Therefore, it is known that when a Bodhisattva looks at all sentient beings, he always wants to give them the joy of reality and remove their suffering. Since the eyes look like this, the five senses follow this example. The Bodhisattva obtains fearlessness, precisely because he has no wealth, but can use the six degrees to practice giving fearlessness, therefore it is called Dana. Not harming sentient beings is observing in accordance with reason, not being biased towards emptiness or falsity, not destroying reality, therefore it is said there is no harm. Harm is reduction. This is Angulimala (a disciple of Shakyamuni Buddha) without reducing his practice. Seeing the Dharmadhatu of sin and merit is called without sin and merit, not being captured by emptiness or falsity, is called the mind not arising. The mind not arising is called without shaking. Pervading all places is called without dwelling. Skandha (the five aggregates: form, feeling, perception, mental formations, consciousness) is the Dharmadhatu, therefore it also does not move. The mind has no prior thoughts, etc.

者。唸唸稱理無橫計思後方覺了。故起信云。覺知前念起惡。能止后念令其不起。雖複名覺即是不覺。思即法界能覺者誰。雖是不覺即名為覺。一切法中等者。唸唸法界是故不為生滅所間。不得身心等者。不得二邊邊即中故。禪中既爾前後例然。語異意同。善須思擇。無受等者。不領受邊。不念著中。不味涅槃。不亂生死。行時頭等六分者。行時如影。不謂更有二手二足身及頭異也。如雲如影如下十喻中說。雖俱法界而有去來。去來無實名如影等。不同通教幻化即空。無生死之生涅槃之滅。二乘空斷凡夫計常。五陰即是畢竟空舍。是故無復二邊縛脫。具如下正指楞嚴以是互嚴之式。彼經佛告堅意。云何於一念中行於六度。答曰。是菩薩一切悉舍心無貪著名檀。心善寂滅畢竟無惡名尸。知法盡相於諸塵中而無所傷名羼提。勤觀擇心能知離相名毗梨耶。畢竟善寂調伏其心名禪那。知心無心通達心相名般若。今文博附彼經文意。是故與彼大同小異。問。文語既通。如何得知彼文在圓而引來證圓。答。經中佛為堅意廣明次第文竟。佛問堅意。云何一念具行六度。堅意乃以此文答佛。故知次第之後釋圓明矣。不見經意便謂此釋而為臆斷。是故近代釋義全棄此文。使後學者圓行靡托。今文準彼歷一切法無非無作六度相也。故法華云

【現代漢語翻譯】現代漢語譯本這些是念念與真理相符，沒有橫向的思慮，而是經過思考後才覺悟。所以《起信論》中說：『覺察到前念生起惡念，能夠阻止后念使其不生起。』雖然名為覺悟，實際上是不覺悟。思考即是法界，能覺悟的是誰？雖然是不覺悟，卻也名為覺悟。在一切法中平等，唸唸都是法界，因此不會被生滅所間隔。不得身心等，是說不得二邊，因為邊就是中。禪定中既然如此，前後也是一樣，只是說法不同，意思相同，要好好思考選擇。無受等，是不領受邊，不執著于中，不貪戀涅槃，不迷亂于生死。行走時頭等六分，行走時就像影子，不要認為還有另外的二手、二足、身體和頭等不同之處。就像《如雲如影》等下面的十個比喻中所說的那樣。雖然都處於法界之中，但有去有來，去來沒有實體，所以名為如影等。這不同於通教的幻化即空，沒有生死的生起和涅槃的滅亡。二乘之人執著于空斷，凡夫執著于常。五陰就是畢竟空舍，因此沒有二邊的束縛和解脫。具體內容如下面的《正指楞嚴》，這是互相嚴飾的方式。《楞嚴經》中，佛告訴堅意（一位菩薩的名字）。『如何在一念中行於六度（佈施、持戒、忍辱、精進、禪定、智慧）？』回答說：『這位菩薩一切都捨棄，心中沒有貪戀，這稱為檀那（佈施）。心善於寂滅，畢竟沒有惡念，這稱為尸羅（持戒）。知道法的究竟相，在各種塵境中而沒有受到傷害，這稱為羼提（忍辱）。勤奮地觀察選擇心，能夠知道遠離相，這稱為毗梨耶（精進）。畢竟善於寂滅，調伏自己的心，這稱為禪那（禪定）。知道心無心，通達心的實相，這稱為般若（智慧）。』現在的文句廣泛地附會了《楞嚴經》的文意，因此與《楞嚴經》大同小異。問：文句和語言既然相通，如何得知《楞嚴經》的文句是在圓教（佛教的一種教義）中，而引用來證明圓教呢？答：經中佛為堅意廣泛地闡明次第，文句說完后，佛問堅意：『如何在一念中具足修行六度？』堅意就用這段文字來回答佛，所以知道在次第之後解釋圓明。不瞭解經文的意思，就認為這種解釋是臆斷。因此，近代的解釋完全拋棄了這段文字，使得後來的學習者在圓滿的修行上沒有依託。現在的文句依據《楞嚴經》，歷經一切法，沒有不是無作六度之相的。所以《法華經》說

【English Translation】 English version These are thoughts that are in accordance with the truth, without any lateral considerations, but rather awakened after reflection. Therefore, the Awakening of Faith says: 'Being aware that an evil thought arises in the previous moment, one can stop the subsequent thought from arising.' Although it is called awakening, it is actually non-awakening. Thinking is the Dharmadhatu (realm of reality), who is the one who can awaken? Although it is non-awakening, it is also called awakening. Being equal in all dharmas (teachings), every thought is the Dharmadhatu, therefore it is not interrupted by arising and ceasing. 'Not obtaining body and mind, etc.' means not obtaining the two extremes, because the extreme is the middle. Since it is like this in meditation, it is the same before and after, only the words are different, the meaning is the same, one must think and choose carefully. 'Without reception, etc.' means not receiving the extreme, not being attached to the middle, not craving Nirvana (liberation), and not being confused by Samsara (cycle of birth and death). When walking, the head and other six parts, when walking, are like a shadow, do not think that there are other two hands, two feet, body and head that are different. Just like what is said in the ten metaphors below, such as 'like a cloud, like a shadow'. Although they are all in the Dharmadhatu, they have coming and going, coming and going have no substance, so they are called like a shadow, etc. This is different from the emptiness of illusion in the Common Teaching, there is no arising of birth and no cessation of Nirvana. Those of the Two Vehicles (Shravakas and Pratyekabuddhas) are attached to emptiness and cessation, ordinary people are attached to permanence. The five skandhas (form, feeling, perception, mental formations, consciousness) are ultimately empty dwellings, therefore there is no bondage or liberation of the two extremes. The specific content is as follows in Direct Pointing to the Surangama Sutra, this is a way of mutual adornment. In the Surangama Sutra, the Buddha told Firm Intent (a Bodhisattva's name): 'How to practice the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom) in one thought?' He replied: 'This Bodhisattva abandons everything, and there is no greed in his heart, this is called Dana (generosity). The mind is good at stillness and extinction, and there is ultimately no evil thought, this is called Sila (morality). Knowing the ultimate aspect of the Dharma, and not being harmed in various dust realms, this is called Kshanti (patience). Diligently observing and choosing the mind, being able to know the aspect of detachment, this is called Virya (diligence). Being ultimately good at stillness and extinction, taming one's own mind, this is called Dhyana (concentration). Knowing that the mind is no-mind, and understanding the true nature of the mind, this is called Prajna (wisdom).' The current sentences broadly allude to the meaning of the Surangama Sutra, therefore they are largely the same but slightly different from the Surangama Sutra. Question: Since the sentences and language are connected, how can we know that the sentences in the Surangama Sutra are in the Perfect Teaching (a doctrine of Buddhism), and are cited to prove the Perfect Teaching? Answer: In the sutra, the Buddha extensively explained the sequence to Firm Intent, and after the sentences were finished, the Buddha asked Firm Intent: 'How to fully practice the Six Paramitas in one thought?' Firm Intent used this passage to answer the Buddha, so we know that the explanation of perfect clarity is after the sequence. If you do not understand the meaning of the sutra, you will think that this explanation is speculation. Therefore, modern interpretations completely abandon this passage, leaving later learners without a basis for perfect practice. The current sentences are based on the Surangama Sutra, going through all dharmas, there is nothing that is not the aspect of the Six Paramitas of non-action. Therefore, the Lotus Sutra says

。仁者受是法施珍寶瓔珞。瓔珞是財。財即法故。又行中下重辨禪慧二波羅蜜。皆先舉過後明其德。初文即是舉禪過也。雖曰楞嚴於法起著故云生染。今觀下明德。觀前能著心尚無心。豈復更計楞嚴定處。當知下重判也。言有定者。從顛倒生。如是下結也。有定亂相豈復見空及與不空。即破于定生染之相。即離貪著禪味之縛。體同法界遍應一切。名方便生。行者下次舉慧過。有能計者己自為粗。況復自高豈名為慧。著心障智名為智障。一切外道各自謂是。今既自高反同外道。豈唯失於中智而已。大論云。若有菩薩于余菩薩作是念言。汝無此事我獨有之。以是因緣故還失道。故大品云。有餘菩薩輕余菩薩經一念頃。經於一劫遠於佛道。還經一劫更修佛道。故不自高亦不下他。即反下次明德也。反觀能著中智之心。觀者是我。及非觀者謂散心人。中智之心無彼二待。觀者既無下了計者無所觀亦破。不得下重破能計。是此正意故重言之。大論下引證破于能觀之想。計有中智名為戲論。念想在意戲論通口。說必假心名戲論心。今滅其本故念想除名戲論滅。由戲論故而生眾罪。故戲論滅名眾罪除。本修中智由著妨中。故眾罪除複本常一。如是等者。此無著人方見妙智。大集觀於心心者。謂所觀心及能觀想名觀心心。若不俱觀復生

【現代漢語翻譯】現代漢語譯本：有仁德的人接受這種法施，如同接受珍寶瓔珞（珍貴的裝飾品）。瓔珞是財富，財富即是佛法。又在行持中下等時，要著重辨別禪定和智慧這兩種波羅蜜（到達彼岸的方法）。都先提出過失，然後闡明其功德。最初的文字就是提出禪定的過失。雖然說是楞嚴（一種堅固的禪定），但如果對法產生執著，就會產生染污。現在觀察下面闡明功德的部分，觀察前面能產生執著的心，尚且沒有心，哪裡還會再去計較楞嚴的定境在哪裡呢？應當知道下面是重新判定的。說『有定者，從顛倒生』，下面是總結。有了定境的混亂之相，哪裡還能見到空性以及非空性呢？這就是破除對定境產生染污的現象，也就是脫離貪戀禪定滋味的束縛。本體與法界相同，普遍應化一切，名為方便生。修行人下面是提出智慧的過失。有能計較的人，認為自己很粗陋，更何況是自高自大呢？哪裡能稱得上是智慧？執著於心，障礙智慧，名為智障。一切外道各自認為自己是對的。現在既然自高自大，反而與外道相同。豈止是失去中等智慧而已。《大智度論》說：『如果有菩薩對其他菩薩產生這樣的念頭，說你沒有這件事，只有我才有。因為這個因緣，就會失去道。』所以《大品般若經》說：『如果有菩薩輕視其他菩薩，即使只有一念之間，也會經過一個劫的時間遠離佛道，還要經過一個劫的時間才能重新修習佛道。』所以不自高自大，也不貶低他人。下面是闡明功德。反觀能產生執著的中等智慧之心。觀者是我，以及非觀者，指的是散亂心的人。中等智慧之心沒有這兩種對待。觀者既然沒有了，下面計較者也就無所觀了，也破除了計較。『不得』下面是著重破除能計較的心。這是此處的真正用意，所以重複說明。《大智度論》下面引用論證，破除能觀之想。計較有中等智慧，名為戲論。念想在意識中，戲論通過口說出來。說的時候必定要藉助心，名為戲論心。現在滅除它的根本，所以念想消除，名為戲論滅除。因為戲論的緣故，而產生各種罪過。所以戲論滅除，名為各種罪過消除。本來修習中等智慧，因為執著而妨礙了中等智慧。所以各種罪過消除，恢復了本來的常一。像這樣等等，這種沒有執著的人才能見到妙智。《大集經》中觀察心和心的人，指的是所觀察的心以及能觀察的念頭，名為觀心心。如果不一起觀察，又會產生 English version: The benevolent one receives this Dharma offering, like receiving precious jewel necklaces (precious ornaments). Necklaces are wealth, and wealth is Dharma. Furthermore, in practicing the middle and lower levels, one should focus on distinguishing between the two Paramitas (methods to reach the other shore) of Dhyana (meditation) and Prajna (wisdom). Both first present the faults and then clarify their merits. The initial text presents the fault of Dhyana. Although it speaks of the Shurangama (a firm state of meditation), if one becomes attached to the Dharma, defilement arises. Now, observing the part that clarifies the merits below, observing the mind that can generate attachment, there is no mind to begin with, so how could one further contemplate where the Shurangama Samadhi (meditative state) is located? It should be known that the following is a re-judgment. Saying 'Those who have Samadhi arise from delusion,' the following is the conclusion. With the chaotic appearance of Samadhi, how can one see emptiness and non-emptiness? This is to break the appearance of defilement arising from Samadhi, which is to escape the bondage of craving the taste of Samadhi. The essence is the same as the Dharmadhatu (realm of Dharma), universally responding to everything, called expedient birth. The practitioner, below, presents the fault of wisdom. Those who can calculate consider themselves crude, let alone being arrogant? How can this be called wisdom? Attachment to the mind obstructs wisdom, called intellectual obscuration. All external paths each consider themselves correct. Now, being arrogant is the same as external paths. It is not just losing intermediate wisdom. The Mahaprajnaparamita Shastra says: 'If a Bodhisattva has the thought towards other Bodhisattvas, saying that you do not have this, only I have it. Because of this cause, one will lose the path.' Therefore, the Mahaprajnaparamita Sutra says: 'If a Bodhisattva despises other Bodhisattvas, even for a single thought, they will be distant from the Buddha path for one kalpa (eon), and will need another kalpa to cultivate the Buddha path again.' Therefore, one should not be arrogant nor belittle others. Below is the clarification of merit. Reflecting on the mind of intermediate wisdom that can generate attachment. The observer is 'I,' and the non-observer refers to those with scattered minds. The mind of intermediate wisdom does not have these two dualities. Since the observer is gone, the calculator below has nothing to observe, and calculation is also broken. 'Cannot' below emphasizes breaking the mind that can calculate. This is the true intention here, so it is repeated. The Mahaprajnaparamita Shastra below quotes evidence to break the thought of being able to observe. Calculating having intermediate wisdom is called playfulness. Thoughts are in consciousness, and playfulness is expressed through the mouth. Speaking necessarily relies on the mind, called the playful mind. Now, eliminating its root, so thoughts are eliminated, called the elimination of playfulness. Because of playfulness, various sins arise. Therefore, the elimination of playfulness is called the elimination of various sins. Originally cultivating intermediate wisdom, but attachment hinders the middle. Therefore, the elimination of various sins restores the original constant oneness. Such as these, only those without attachment can see wonderful wisdom. In the Mahasamghata Sutra, those who observe the mind and the mind refer to the mind being observed and the thought that can observe, called observing the mind and the mind. If not observed together, it will again arise

【English Translation】 English version: The benevolent one receives this Dharma offering, like receiving precious jewel necklaces (precious ornaments). Necklaces are wealth, and wealth is Dharma. Furthermore, in practicing the middle and lower levels, one should focus on distinguishing between the two Paramitas (methods to reach the other shore) of Dhyana (meditation) and Prajna (wisdom). Both first present the faults and then clarify their merits. The initial text presents the fault of Dhyana. Although it speaks of the Shurangama (a firm state of meditation), if one becomes attached to the Dharma, defilement arises. Now, observing the part that clarifies the merits below, observing the mind that can generate attachment, there is no mind to begin with, so how could one further contemplate where the Shurangama Samadhi (meditative state) is located? It should be known that the following is a re-judgment. Saying 'Those who have Samadhi arise from delusion,' the following is the conclusion. With the chaotic appearance of Samadhi, how can one see emptiness and non-emptiness? This is to break the appearance of defilement arising from Samadhi, which is to escape the bondage of craving the taste of Samadhi. The essence is the same as the Dharmadhatu (realm of Dharma), universally responding to everything, called expedient birth. The practitioner, below, presents the fault of wisdom. Those who can calculate consider themselves crude, let alone being arrogant? How can this be called wisdom? Attachment to the mind obstructs wisdom, called intellectual obscuration. All external paths each consider themselves correct. Now, being arrogant is the same as external paths. It is not just losing intermediate wisdom. The Mahaprajnaparamita Shastra says: 'If a Bodhisattva has the thought towards other Bodhisattvas, saying that you do not have this, only I have it. Because of this cause, one will lose the path.' Therefore, the Mahaprajnaparamita Sutra says: 'If a Bodhisattva despises other Bodhisattvas, even for a single thought, they will be distant from the Buddha path for one kalpa (eon), and will need another kalpa to cultivate the Buddha path again.' Therefore, one should not be arrogant nor belittle others. Below is the clarification of merit. Reflecting on the mind of intermediate wisdom that can generate attachment. The observer is 'I,' and the non-observer refers to those with scattered minds. The mind of intermediate wisdom does not have these two dualities. Since the observer is gone, the calculator below has nothing to observe, and calculation is also broken. 'Cannot' below emphasizes breaking the mind that can calculate. This is the true intention here, so it is repeated. The Mahaprajnaparamita Shastra below quotes evidence to break the thought of being able to observe. Calculating having intermediate wisdom is called playfulness. Thoughts are in consciousness, and playfulness is expressed through the mouth. Speaking necessarily relies on the mind, called the playful mind. Now, eliminating its root, so thoughts are eliminated, called the elimination of playfulness. Because of playfulness, various sins arise. Therefore, the elimination of playfulness is called the elimination of various sins. Originally cultivating intermediate wisdom, but attachment hinders the middle. Therefore, the elimination of various sins restores the original constant oneness. Such as these, only those without attachment can see wonderful wisdom. In the Mahasamghata Sutra, those who observe the mind and the mind refer to the mind being observed and the thought that can observe, called observing the mind and the mind. If not observed together, it will again arise

戲論。能如是照亦名常一。故云即此意也。如是下結成前文成三三昧。道品之後既開三脫。六度道品名異義同。故六度后結成三脫。六度道品同異之相。至第七卷助道中說。今此六度既是無作。故三三昧應從圓釋。亦如第七卷道品后釋。又破下結成諸波羅蜜者。破倒故毒滅。毒滅故越有越有故降魔。降魔故波羅蜜滿。三倒者謂心想見。此屬見惑。三毒者謂貪瞋癡。此屬修惑。三有流者謂欲色無色。因果不住。故名為流。漂沒行者故複名流。四魔者謂煩惱等。在下魔境。魔為佛怨故云魔怨。此三倒等文近義遠須分二意。若粗惑者。即是圓人粗惑先除。若細惑者。即須並約界外以釋。同體見修變易三界。界外四魔乃至粗細體一。方名圓波羅蜜。攝受下況釋。尚成一切況復如上所破三倒及破四魔成三三昧等。次更歷下以尸為頭。以五莊嚴歷十二事。初明尸以歷十二者。前明檀中引首楞嚴義圓語總。此明尸中別出觀相。初約作受以明觀境。觀境且述事相而已。對塵制心故喻油缽。六作動止故云威儀。言油缽者。大經二十云。譬如世間有諸大眾滿二十五里。王敕一臣擎一油缽。經游中過勿令傾覆。若棄一滴當斷汝命。復遣一人拔刀隨之。臣受王教盡心持行。經歷爾所大眾之中。雖見五欲心常繫念。若放逸者當棄所持命不全濟。是

人怖故不棄一滴。菩薩亦爾。于生死中不失念慧。雖見五欲心不貪著。唯觀陰苦不生不滅。五根清凈獲得戒根。歡喜行經語異事同。但名下斥事。事相持戒但能升出三途人天受樂。不名三諦三昧二死彼岸。據理亦應合斥持戒墮三惡道。如大經中有四善事墮三惡道等。今未暇論。升出人天尚斥無理況此等耶。是故不論。若得下明用觀意。應須具如檀中六度之相。但應義釋令五嚴尸。下四亦然。謂觀下空觀。未見者且舉六受之初。六作文略。即以六道四運為境。二聖四運為觀。四運四句乃至四運六十四句。故云種種。所起謂六道四運。能觀謂能推觀慧。能所俱泯方成衍門。不內外者明六受空。不去來者明六作空。能如是下次明假觀。直列十戒不出十法界者。事戒向已斥成觀境故不復論。凈若虛空。牒前空觀所觀之境七支無染。喻之若空。若以十戒對三觀等。至第四卷當自釋之。心既下中觀。色者色法下。次明以五嚴尸。文相漸略。色者即能見識也。色法即所見色也。受者即分別領納。三事只是色者等三。此等皆約圓意解釋。例如前引首楞嚴文。檀后列忍者尸是所嚴故不重明。色色者等者此中文略。具足應如前文所列色者色法及以受者。下去例然。此下結成三三昧等。文略例前。何但下況出一切。意亦同前。觀色下例余作受

。據文只應更云六作。或是文誤。引法華者。威儀證作佛道意通。次歷下明忍度為頭以五莊嚴。文相甚略。但舉事忍及以空觀。余並略無。初可意不可意即事忍也。次於違下空觀也。無見別舉六受之初。無作通舉六作故也。見即能見所見者謂于見色分別計我。作亦如是。余假中觀及結成等並略。次歷精進下以進為頭五度莊嚴。于中先述舊解。云無別體者。但勤行五度即名精進。篤者厚也今言勤策應作督字。率也勤也策也。字亦訓守非今文意。即指五度以為眾行。義而推之下欲出別體。先略斥舊。通義非無理非全當。是故從容云義推耳。若但通者應唯五度。何故諸教並列六耶。若大論十八云。菩薩摩訶薩以精進為首行於五度。乃名精進。此即具于通別二意。是故今意應有別體。例無明下例釋也。如無明惑亦有通別。通名相應入諸使故。別名獨頭不入諸使。以例精進說之可知。今且下正出別相。其流非一且寄誦經。既非五收驗知有別。而非下斥事也。三昧是定。定慧二法導一切法。乃至成於波羅蜜等。若如大師誦經觀法則事理具足。如開皇初有揚州僧誦通涅槃自矜其業。復有岐州東山下林寺沙彌。唯誦觀音一品。二俱卒死同見閻羅。閻羅乃處沙彌于金座。甚敬重之。誦涅槃僧令處銀座敬心不重。事訖問云。俱有餘壽二皆放

還。誦涅槃僧心大恨恨。恃所誦多。於是乃問沙彌住處。各辭俱醒。誦涅槃僧至岐州訪。果得沙彌具問所以。沙彌言。初誦觀音別衣別座燒香發願。然後乃誦。斯法不怠更無餘術。涅槃僧謝曰。吾罪深矣。所誦涅槃威儀不整。身口不凈救忘而已。故古人言。多惡不如少善。於今取驗。此亦精進非波羅蜜。今觀下理觀也。初舉空觀。唸唸已下略明中道。煩惱不問名精唸唸流入名進。問但寄誦經。云何推檢六受六作。而言受者及作者等。答。通云作受何必具六。故一切善作受所攝。借使單約誦經說者。即對六塵誦而無間。即是于受而行精進。唯對六作闕于臥默。病時開誦故亦通臥。默誦無間于理又通。故知誦經作受具足。次歷諸禪下。以禪為頭五度莊嚴。初文總舉事禪。但是下斥事。觀入定下正明理觀。以心況定者。心謂散心。散心尚無豈更計定。定即九想八背舍等。不計定散見禪實相。實相遍攝一切法故。故論第五下。引論證成禪即實相。先引論文。次諸師下辨諸論師誤解論意。論意正以觀於九想即是實相。故八想后即說十力四無所畏等。何者。如不壞法人修第八竟。于骨想中尚具一切神通變化。故大乘人於此復能具諸佛法。又何但論文。大品廣乘品中廣明身念處。佛為須菩提廣釋。釋九想竟。結云。是名菩薩摩訶衍。

次即廣釋三十七品乃至十力四無所畏十八不共。大論三十八已下文。仍是釋經。論師云誤謬之甚矣。問。余之七想亦能發不。答。若論不定及如用助。亦有發義而多在第八。以第八想生諸禪故。次歷智慧者下。以智為頭餘五莊嚴。以文略故。直云大論有八種解。八種解中具有事理。大論十一釋不住法中問云。般若是何等。答。有云。無漏根是。以無漏慧第一故也(一)有云。至道樹時始斷惑故。前有漏智但是福德。煩惱未斷但是有漏(二)有云。從初發心至道樹下皆名般若。至成佛時名薩婆若(三)有云。有漏無漏總名般若。何者。常觀涅槃行道故名無漏。結始未斷故云有漏(四)有云。菩薩般若無漏無為不可見無對(五)有云。般若絕四句。猶如火焰四邊不可取不可觸(六)有云。上來諸說各各有理。如五百比丘各說二邊及中道義。佛言。皆有道理(七)有云。末後者是。以有法如毫牦許皆有過故(八)人雖有八義唯有六。第七總許前六第八唯存第六。六中第一既別指無漏。未出二乘。第二因是有漏但成三藏菩薩。第三果名薩婆若多屬通意。第四義通圓別得是般若是波羅蜜。第五亦屬共教菩薩仍通小乘。第六義通三教。故亦事理具足。七八二師共許前六亦通圓別。故略引之以證今意。今且下正釋。初文是事故屬世知

【現代漢語翻譯】現代漢語譯本：接下來廣泛解釋三十七道品，乃至十力（Tathāgata's ten powers），四無所畏（four kinds of fearlessness），十八不共法（eighteen unique qualities of a Buddha）。《大智度論》第三十八卷以下的內容，仍然是解釋經文。論師說這實在是很大的錯誤。問：其餘的七想也能引發禪定嗎？答：如果是不定的，或者作為輔助手段，也有引發禪定的可能，但大多是在第八想（指阿賴耶識）。因為第八想能產生各種禪定。接下來，『歷智慧者下』，是以智慧為首，其餘五種（信、精進、念、定、慧）作為莊嚴。因為文字簡略，所以直接說《大智度論》有八種解釋。這八種解釋中既有事相也有理體。《大智度論》第十一卷解釋『不住法』時問：般若是什麼？答：有人說，無漏根（anāsrava-mūla）是般若。因為無漏慧是第一的。(一) 有人說，到達菩提樹下時才開始斷除迷惑，之前的有漏智只是福德，煩惱未斷，仍然是有漏的。(二) 有人說，從最初發心到菩提樹下都稱為般若，到成佛時才稱為薩婆若（sarvajña，一切智）。(三) 有人說，有漏和無漏總稱為般若。為什麼呢？因為常觀涅槃，行道所以稱為無漏；結使（klesha）開始但未斷除，所以稱為有漏。(四) 有人說，菩薩的般若是無漏無為，不可見，無對。(五) 有人說，般若超越四句（四種邏輯可能性），就像火焰的四邊不可取，不可觸。(六) 有人說，以上各種說法各有道理，就像五百比丘各自說二邊和中道義，佛說都有道理。(七) 有人說，最後一種說法才是正確的，因為有法哪怕像毫毛一樣細微，都有過失。(八) 人們雖然有八種解釋，但實際上只有六種。第七種是總許前六種，第八種只保留第六種。六種解釋中，第一種特別指明無漏，沒有超出二乘的範圍。第二種因為是有漏的，只能成就三藏菩薩。第三種果位名為薩婆若，大多屬於通教的含義。第四種義理貫通圓教和別教，可以算是般若波羅蜜（Prajnaparamita）。第五種也屬於共教菩薩，仍然貫通小乘。第六種義理貫通三教，所以既有事相也有理體。第七和第八兩種說法共同認可前六種，也貫通圓教和別教。所以簡略地引用這些來證明現在的意思。現在開始正式解釋。最初的文句是事相，屬於世俗的知識。

【English Translation】 English version: Next, a broad explanation of the thirty-seven factors of enlightenment, up to the ten powers (Tathāgata's ten powers), the four fearlessnesses (four kinds of fearlessness), and the eighteen unique qualities (eighteen unique qualities of a Buddha). The text from the thirty-eighth fascicle of the Mahaprajnaparamita-sastra onwards is still an explanation of the sutra. The commentator says this is a great error indeed. Question: Can the other seven perceptions also generate samadhi? Answer: If they are indefinite or used as auxiliary means, there is a possibility of generating samadhi, but mostly in the eighth perception (referring to the Alaya consciousness). Because the eighth perception can generate various samadhis. Next, 'From the perspective of wisdom,' it means that wisdom is the head, and the other five (faith, diligence, mindfulness, concentration, and wisdom) are ornaments. Because the text is abbreviated, it directly says that the Mahaprajnaparamita-sastra has eight interpretations. These eight interpretations include both phenomena and principle. In the eleventh fascicle of the Mahaprajnaparamita-sastra, when explaining 'non-abiding dharma,' it asks: What is Prajna? Answer: Some say that the un-outflow root (anāsrava-mūla) is Prajna. Because un-outflow wisdom is the foremost. (1) Some say that one only begins to cut off delusion when reaching the Bodhi tree; the outflow wisdom before that is only merit, and since afflictions have not been cut off, it is still outflow. (2) Some say that from the initial aspiration to the Bodhi tree is called Prajna, and only when becoming a Buddha is it called Sarvajña (sarvajña, all-knowing). (3) Some say that outflow and un-outflow are collectively called Prajna. Why? Because one constantly contemplates Nirvana and practices the path, it is called un-outflow; the bonds (klesha) begin but are not yet cut off, so it is called outflow. (4) Some say that the Prajna of a Bodhisattva is un-outflow, unconditioned, invisible, and without opposition. (5) Some say that Prajna transcends the four phrases (four logical possibilities), just like the four sides of a flame cannot be grasped or touched. (6) Some say that the above various statements each have their own reasons, just like the five hundred Bhikkhus each spoke of the two extremes and the Middle Way, and the Buddha said that they all have reasons. (7) Some say that the last statement is correct, because even if a dharma is as small as a hair, it has faults. (8) Although people have eight interpretations, there are actually only six. The seventh is a general acceptance of the first six, and the eighth only retains the sixth. Among the six interpretations, the first specifically points out un-outflow, which does not exceed the scope of the two vehicles. The second, because it is outflow, can only achieve the Tripitaka Bodhisattva. The third, the fruit position is called Sarvajña, which mostly belongs to the meaning of the common teaching. The fourth meaning penetrates the perfect and separate teachings and can be regarded as Prajnaparamita (Prajnaparamita). The fifth also belongs to the common teaching Bodhisattva and still penetrates the Hinayana. The sixth meaning penetrates the three teachings, so it has both phenomena and principle. The seventh and eighth statements jointly recognize the first six and also penetrate the perfect and separate teachings. Therefore, these are briefly cited to prove the current meaning. Now, let's begin the formal explanation. The initial sentence is a phenomenon and belongs to worldly knowledge.

。四運推下即是約理。理即三智故云如上。歷十一事故名為余。應云一切善法一一歷十二事。但是文略。問下料簡。正應料簡六波羅蜜。止觀乘便來此為問。又復六度不出止觀如攝法中。還引大品六度相成以為此答。然事六度若無互嚴尚名不蜜況復理耶。何者。如檀無戒不生善道。無忍感報卑陋。無進形質尪微。無禪便成散善。無智不了無常。猶如富人餘事並闕。餘五無五準說可知。如被甲入陣等者。譬相成也。論問。何故。一度須五莊嚴。答。各各助行有力故也。如人未集則無戰力。大軍都至莊嚴器仗則能破陣。菩薩亦爾。六度互嚴方能破惑疾得菩提。大論十九釋云。一念心具足六度及一切法及六度相攝等。並是此意。觀如下次答止觀。言密室者。有慧無定如風中燈照物不了。故用定室離狂散風。慧燈方破無明大暗。使實相寶顯了可見。故云多修慧故增長邪見。多修定故增長愚癡故應均修。不須此難。若不等者。小乘尚闕況復大乘。浣衣等者。大經二十九云。菩薩摩訶薩具二莊嚴能大利益。一定二慧。如浣垢衣。先以灰汁。后以清水。今以楞嚴定灰種智慧水。浣三惑垢凈實相衣。又云。如刈菅草執急則斷。斷運力也。若物體已離非此中意。比人不曉一概用之。大論七十九云。如執菅草執寬則傷手急捉則無傷。刈者獲

取也。亦殺也。爾雅云。白華野菅也。郭璞云。茅屬。手執定也。刀斷慧也。又如拔堅木先以定手動。后以慧手拔。彼大經文都有八喻。一一皆合菩薩定慧。又般若下重述般若正出圓意。法相次第應具列六。若論法體一一皆悉攝一切法。何用六耶。又般若下又重更辨。所言法界攝一切法。一切法者亦即六度。故重釋云。般若諸法彼此相即。亦何簡於一之與六。欲出圓旨。故為此問生其答耳。

止觀輔行傳弘決卷第二之三

止觀輔行傳弘決卷第二之四

唐毗陵沙門湛然述

次諸惡中初明觀境中。云夫善惡無定等者。先明通相善惡也。此則未可盡為觀境。何者。展轉相望得善惡名。是則人誰無善誰不有惡。是故不以為今觀境。言寧起等者。心兇為惡身病曰癩。乍起三途之心。不生二乘之念。毒器者。大論斥三藏菩薩云。具足三毒云何能集無量功德。譬如毒瓶雖貯甘露皆不中食。菩薩修諸純凈功德乃得作佛。若雜三毒。云何能具清凈法門。菩薩之身猶如毒器。具足煩惱名為有毒。修習佛法如貯甘露。此法教他令他失於常住之命。大經云自此等者引證別教。故四相品中迦葉序云。自我未聞四德之前。皆是邪見。此是迦葉謙退自斥。義同於邪。豈此已前頓同三外。今亦如是。未稱理故義云邪見。邪即是

【現代漢語翻譯】現代漢語譯本：取也，亦是殺的意思。《爾雅》中說，白華是野菅（一種茅草）。郭璞解釋說，是茅草的一種。『手執定也』，是指用手握持使之穩定。『刀斷慧也』，是指用刀斬斷，體現智慧。又如拔除堅硬的木頭，先用穩定的手固定，然後用智慧的手拔出。彼《大經》文中有八個比喻，每一個都符合菩薩的定慧。而且在《般若》之後，又重新闡述般若，正是爲了顯出圓融的意旨。法相的次第應該全部列出六度。如果從法體的角度來說，每一個都完全包含了一切法，又何必用六度呢？而且在《般若》之後又重新辨析。所說的法界包含了一切法，一切法也就是六度。所以重新解釋說，般若諸法彼此相互包含。又何必簡化為一和六呢？想要顯出圓融的意旨，所以才提出這個問題，引出後面的回答。其次，在諸惡之中，首先闡明觀境中，說『夫善惡無定等者』，是先說明普遍的善惡之相。這還不能完全作為觀境。為什麼呢？因為輾轉相對才能得到善惡之名。這樣說來，誰沒有善，誰沒有惡呢？所以不把這個作為現在的觀境。說『寧起等者』，心兇狠就是惡，身體生病叫做癩。如果突然生起三途（地獄、餓鬼、畜生）之心，而不生起二乘（聲聞、緣覺）的念頭。『毒器者』，《大智度論》中斥責三藏菩薩說，『具足三毒（貪嗔癡），怎麼能積聚無量功德？譬如毒瓶即使裝滿甘露，也不能食用。』菩薩修習各種純凈的功德才能成佛。如果夾雜三毒，怎麼能具足清凈的法門？菩薩的身體猶如毒器，具足煩惱就叫做有毒。修習佛法就像裝入甘露。這種法教導他人，會使他人失去常住的生命。《大涅槃經》說『自此等者』，是引用別教的觀點。所以《四相品》中，迦葉序說：『自我未聞四德（常樂我凈）之前，都是邪見。』這是迦葉謙虛地自我貶低，意義等同於邪見。難道在此之前就完全等同於三外道嗎？現在也是這樣，因為沒有符合真理，所以在意義上說是邪見。邪就是。

【English Translation】 English version: 'Taking' also means 'killing'. The Erya (an ancient Chinese dictionary) says, 'Baihua is a wild Scirpus (a kind of sedge).' Guo Pu explains, 'It is a type of sedge.' 'Hand holding is stability' refers to holding something firmly with the hand to stabilize it. 'Knife cutting is wisdom' refers to cutting with a knife, embodying wisdom. It is like pulling out a hard wood; first, use a stable hand to fix it, and then use a wise hand to pull it out. The Great Sutra has eight metaphors, each of which corresponds to the Samadhi and Prajna of the Bodhisattva. Moreover, after the Prajna, it restates Prajna to precisely reveal the perfect meaning. The sequence of Dharmalakshana should fully list the Six Perfections (Paramitas). If we consider it from the perspective of Dharmakaya (Dharma body), each one completely encompasses all Dharmas, so why use the Six Perfections? Furthermore, after the Prajna, it re-analyzes. The so-called Dharmadhatu (Dharma realm) encompasses all Dharmas, and all Dharmas are the Six Perfections. Therefore, it re-explains that Prajna Dharmas contain each other. Why simplify it to one and six? The intention is to reveal the perfect meaning, so this question is raised to elicit the answer. Next, among all evils, the first is to clarify the object of contemplation, saying 'The so-called good and evil are not fixed,' which first explains the general characteristics of good and evil. This cannot be entirely regarded as the object of contemplation. Why? Because the names of good and evil are obtained through relative comparison. In this case, who does not have good, and who does not have evil? Therefore, this is not taken as the current object of contemplation. Saying 'Rather arise, etc.,' a fierce heart is evil, and physical illness is called leprosy. If the mind suddenly arises with the thoughts of the three evil paths (hell, hungry ghosts, animals) and does not give rise to the thoughts of the two vehicles (Sravaka, Pratyekabuddha). 'Poisonous vessel' The Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom) rebukes the Tripitaka Bodhisattva, saying, 'How can one accumulate immeasurable merits if one is full of the three poisons (greed, hatred, and delusion)? It is like a poisonous bottle that cannot be eaten even if it is filled with nectar.' Bodhisattvas cultivate various pure merits to become Buddhas. If they are mixed with the three poisons, how can they possess pure Dharma gates? The body of a Bodhisattva is like a poisonous vessel, and being full of afflictions is called poisonous. Cultivating the Buddha-dharma is like storing nectar. Teaching this Dharma to others will cause them to lose their permanent life. The Nirvana Sutra says 'From this, etc.,' which quotes the view of the Separate Teaching. Therefore, in the Chapter on the Four Characteristics, Kasyapa's preface says, 'Before I heard of the Four Virtues (eternity, bliss, self, purity), all were wrong views.' This is Kasyapa's humble self-deprecation, and its meaning is equivalent to wrong views. Does this completely equate to the three non-Buddhist paths before this? It is the same now; because it does not conform to the truth, it is called wrong view in meaning. Wrong is.

惡。是故當知唯圓為善。復有二意。一者以順為善以背為惡。相待意也。次若達下以著為惡以達為善。相待絕待俱須離惡。圓著尚惡。況復余耶。如此下結成通相。今就下別明極惡方為觀境。于中初出惡體即六蔽也。善法下結前生后。前雖下明觀惡意。以純惡故不可不觀。若不觀者唯惡無善。自他俱然故須修觀。縱不下縱釋也。他人縱不全起不善偏惡不無。出家離世下況釋偏起。出家不備理當偏惡。白衣純惡況復偏耶。羅漢殘習亦仍偏惡。凡夫下明用觀所以。聖猶殘習凡何可縱。如佛世下先舉佛世用觀有益。引人為證。前觀惡意中言不可樂想者。大論十想中釋一切世間不可樂想云。世間有二種。一眾生。二國土。言眾生不可樂者。三惡八苦十四等惡(云云)。或貧而好施多財而慳(約六蔽互說)或貧妍富丑。或憍高不下。或接物欺誑。如是無量不可稱說。國土不可樂者。或多衰無告飢渴寒熱惡疫毒氣。如是種種乃至上界亦生大惱甚於地獄。如極高墜下苦不可說。文云無好人者。略語眾生以他望己唯純不偏。是故不可不觀于惡。次縱釋中雲多慳等者。略舉六蔽以釋偏起。前四如文。酒為亂原即亂意蔽。根性易奪即愚癡蔽。若有慧者不為惡易。能生為根數習成性。數數改換故云易奪。又隨境而轉為易。惑強失真為奪。又以

【現代漢語翻譯】現代漢語譯本：因此應當知道只有圓融才是善的。又有兩種含義：一是順應為善，背離為惡，這是相對而言的。二是如果通達下乘，則執著為惡，通達為善。相對和絕對都需要遠離惡。執著于圓融尚且是惡，更何況其他的呢？以上總結了普遍的相狀。現在就下面分別說明極惡才能作為觀想的境界。其中首先提出惡的本體，就是六蔽（貪、嗔、癡、慢、疑、邪見）。『善法』以下總結前文，引發後文。『前雖』以下說明觀想惡意的必要性。因為純粹是惡，所以不可不觀。如果不觀想，就只有惡而沒有善，自己和他人都是如此，所以必須修習觀想。『縱不』以下是縱容的解釋。他人即使沒有完全生起不善，但偏頗的惡還是存在的。『出家離世』以下是進一步解釋偏頗的生起。出家人不完備，理應有偏頗的惡。白衣是純粹的惡，更何況是偏頗的惡呢？阿羅漢還有殘餘的習氣，也仍然有偏頗的惡。『凡夫』以下說明運用觀想的原因。聖人尚且有殘餘的習氣，凡夫怎麼可以放縱呢？『如佛世』以下首先舉出佛世運用觀想的益處，引用他人作為證明。前面觀想惡意中說『不可樂想』，大論十想中解釋一切世間不可樂想說：世間有兩種，一是眾生，二是國土。說眾生不可樂，是因為有三惡、八苦、十四等惡（等等）。或者貧窮卻喜歡佈施，或者多財卻吝嗇（用六蔽互相說明），或者貧窮卻美麗，富有卻醜陋，或者驕傲自大，不肯屈服，或者待人接物欺騙誆騙。像這樣無量不可稱說。國土不可樂，是因為有很多衰敗，沒有依靠，飢渴寒冷，惡劣的瘟疫毒氣。像這樣種種乃至上界也產生很大的煩惱，比地獄還要嚴重。就像從極高處墜落，痛苦不可說。文中所說沒有好人，是簡略地說眾生以他人來期望自己，都是純粹的惡而不偏頗，所以不可不觀想惡。其次，縱容的解釋中說『多慳等』，是簡略地舉出六蔽來解釋偏頗的生起。前四種如同原文。酒是混亂的根源，就是亂意蔽。根性容易被奪走，就是愚癡蔽。如果是有智慧的人，不會被惡所輕易改變。能產生為根，多次習染成為習性。多次改變，所以說容易被奪走。又隨著境界而轉移，所以容易。迷惑強烈，失去真性，就是被奪走。又以 English version: Therefore, it should be known that only the complete and perfect is good. There are also two meanings: first, compliance is good, and deviation is evil, which is relative. Second, if one understands the lower vehicle, then attachment is evil, and understanding is good. Both relative and absolute require detachment from evil. Attachment to completeness is still evil, let alone anything else? The above summarizes the universal characteristics. Now, the following separately explains that extreme evil can be regarded as the object of contemplation. Among them, the first to put forward the body of evil is the six obscurations (greed, hatred, ignorance, pride, doubt, and wrong views). 'Good Dharma' below summarizes the previous text and leads to the following text. 'Although previously' below explains the necessity of contemplating evil intentions. Because it is purely evil, it is impossible not to contemplate. If one does not contemplate, there will only be evil and no good, both oneself and others are like this, so one must practice contemplation. 'Even if not' below is the explanation of indulgence. Even if others do not fully arise unwholesome, there is still partial evil. 'Leaving home and leaving the world' below is a further explanation of the partial arising. Monks and nuns are incomplete, so they should have partial evil. Laypeople are purely evil, let alone partial evil? Arhats still have residual habits, and they still have partial evil. 'Ordinary people' below explains the reason for using contemplation. Saints still have residual habits, how can ordinary people indulge? 'As in the Buddha's time' below first cites the benefits of using contemplation in the Buddha's time, citing others as proof. In the previous contemplation of evil intentions, it was said that 'unpleasant thoughts' are not allowed. The ten thoughts in the Great Treatise explain that all worldly unpleasant thoughts say: There are two kinds of world, one is sentient beings, and the other is land. Saying that sentient beings are unpleasant is because there are three evils, eight sufferings, fourteen kinds of evils (etc.). Or poor but like to give alms, or rich but stingy (using the six obscurations to explain each other), or poor but beautiful, rich but ugly, or arrogant and unwilling to submit, or treat people and things with deception and fraud. Like this, immeasurable and unspeakable. The land is unpleasant because there are many declines, no reliance, hunger, thirst, cold, evil plagues, and poisonous gases. Like this, all kinds of things, even the upper realms, also produce great troubles, which are more serious than the lower realms. Just like falling from a very high place, the pain is unspeakable. The text says that there are no good people, which is a brief way of saying that sentient beings expect themselves from others, and they are all purely evil and not partial, so it is impossible not to contemplate evil. Secondly, the explanation of indulgence says 'more stingy, etc.', which is a brief summary of the six obscurations to explain the partial arising. The first four are like the original text. Wine is the source of chaos, which is the obscuration of chaotic intention. The root nature is easily taken away, which is the obscuration of ignorance. If one is wise, one will not be easily changed by evil. Being able to produce is the root, and repeated habits become habits. Repeated changes, so it is said that it is easy to be taken away. Also, it changes with the environment, so it is easy. Confusion is strong, and losing the true nature is being taken away. Also, with

【English Translation】 English version: Therefore, it should be known that only the complete and perfect is good. There are also two meanings: first, compliance is good, and deviation is evil, which is relative. Second, if one understands the lower vehicle, then attachment is evil, and understanding is good. Both relative and absolute require detachment from evil. Attachment to completeness is still evil, let alone anything else? The above summarizes the universal characteristics. Now, the following separately explains that extreme evil can be regarded as the object of contemplation. Among them, the first to put forward the body of evil is the six obscurations (greed, hatred, ignorance, pride, doubt, and wrong views). 'Good Dharma' below summarizes the previous text and leads to the following text. 'Although previously' below explains the necessity of contemplating evil intentions. Because it is purely evil, it is impossible not to contemplate. If one does not contemplate, there will only be evil and no good, both oneself and others are like this, so one must practice contemplation. 'Even if not' below is the explanation of indulgence. Even if others do not fully arise unwholesome, there is still partial evil. 'Leaving home and leaving the world' below is a further explanation of the partial arising. Monks and nuns are incomplete, so they should have partial evil. Laypeople are purely evil, let alone partial evil? Arhats still have residual habits, and they still have partial evil. 'Ordinary people' below explains the reason for using contemplation. Saints still have residual habits, how can ordinary people indulge? 'As in the Buddha's time' below first cites the benefits of using contemplation in the Buddha's time, citing others as proof. In the previous contemplation of evil intentions, it was said that 'unpleasant thoughts' are not allowed. The ten thoughts in the Great Treatise explain that all worldly unpleasant thoughts say: There are two kinds of world, one is sentient beings, and the other is land. Saying that sentient beings are unpleasant is because there are three evils, eight sufferings, fourteen kinds of evils (etc.). Or poor but like to give alms, or rich but stingy (using the six obscurations to explain each other), or poor but beautiful, rich but ugly, or arrogant and unwilling to submit, or treat people and things with deception and fraud. Like this, immeasurable and unspeakable. The land is unpleasant because there are many declines, no reliance, hunger, thirst, cold, evil plagues, and poisonous gases. Like this, all kinds of things, even the upper realms, also produce great troubles, which are more serious than the lower realms. Just like falling from a very high place, the pain is unspeakable. The text says that there are no good people, which is a brief way of saying that sentient beings expect themselves from others, and they are all purely evil and not partial, so it is impossible not to contemplate evil. Secondly, the explanation of indulgence says 'more stingy, etc.', which is a brief summary of the six obscurations to explain the partial arising. The first four are like the original text. Wine is the source of chaos, which is the obscuration of chaotic intention. The root nature is easily taken away, which is the obscuration of ignorance. If one is wise, one will not be easily changed by evil. Being able to produce is the root, and repeated habits become habits. Repeated changes, so it is said that it is easy to be taken away. Also, it changes with the environment, so it is easy. Confusion is strong, and losing the true nature is being taken away. Also, with

愚替智為易。智被真掣為奪。次況釋中雲羅漢殘習者。身子瞋習。以過去世從蛇中來。畢陵慢習。宿世曾為婆羅門來。如佛在世有一比丘。而常以鏡自照。世世從女人中來。有一比丘常好跳染。以世世從獼猴中來。引人證中。在家等者。即且通舉有惡之人。央掘下別舉惡人。先明惡人有道。央掘等者。央掘經云。舍衛城北村名薩那。有貧婆羅門女名跋陀。有一子名一切世間現。少失其父。厥年十二色力人相悉皆具足聰明善說。有異村名破訶私有婆羅門師名摩尼跋陀。善四韋陀。一切世間現從其受學。師受王請留世間現守舍而去。婆羅門婦見世間現端正。而生染心前執其衣。時世間現而白之言。汝是我母。我豈于尊而生不善。內心懷愧舍衣遠避。婦人不遂以爪自獲。以繩自系足不離地。夫既還已恐世間現露其不善。便以惡事誣世間現。汝行已後世間現於我有不如事。師言。其初生時有大瑞相必無是過。然語之言。汝殺千人可得免罪。世間現尊師教故。即白師言。嗚呼和尚。殺害千人。非我所應。師云。汝是惡人不樂生作婆羅門耶。答言。善哉奉命。便禮師足。師聞見已生希有心。汝大惡人故不死耶。當令殺一一人取指為鬘。冠首乃成婆羅門耳。以是緣故名央握摩。善哉受教。增一云。如是次第殺千人已。取指為鬘。人白

【現代漢語翻譯】現代漢語譯本愚昧之人用智慧來代替愚蠢，這是容易做到的。但如果智慧被真理所牽制，就會被剝奪。接下來，關於『釋中』的解釋中提到，阿羅漢還殘留著習氣。例如，舍利弗（Sariputta）有嗔恚的習氣，因為他在過去世是從蛇類轉生而來。畢陵伽婆蹉（Pilindavatsa）有傲慢的習氣，因為他在前世曾是婆羅門。正如佛陀在世時，有一位比丘經常照鏡子，因為他生生世世都是從女人轉生而來。還有一位比丘總是喜歡跳躍，因為他生生世世都是從獼猴轉生而來。引證中提到，『在家等者』，這裡是泛指有惡行的人。『央掘』以下則是特別舉出惡人為例。首先說明惡人也有得道的可能。關於『央掘』，《央掘摩羅經》（Angulimala Sutra）中記載，在舍衛城（Savatthi）北邊的薩那（Sana）村，有一位貧窮的婆羅門女子名叫跋陀（Bhadra）。她有一個兒子，名叫一切世間現（Ahimsaka，意為『不傷害』）。他年少時就失去了父親。十二歲時，他的容貌、力量和人品都非常出衆，而且聰明善辯。在另一個名叫破訶私（Takshasila）的村莊，有一位婆羅門老師名叫摩尼跋陀（Manibhadra），精通四吠陀（Four Vedas）。一切世間現跟隨他學習。老師接受國王的邀請，暫時離開，讓一切世間現留下來看家。婆羅門婦人看到一切世間現相貌端正，就心生邪念，上前拉住他的衣服。當時，一切世間現對她說：『你如同我的母親，我怎麼會對長輩產生不好的念頭呢？』婦人內心感到羞愧，放開衣服，遠遠地躲開了。婦人沒有得逞，就用指甲抓傷自己，用繩子綁住自己的腳，不離開地面。她的丈夫回來后，害怕一切世間現揭露她的惡行，就用惡事誣陷一切世間現，說：『你離開后，一切世間現對我做了不好的事情。』老師說：『他出生時有很大的瑞相，一定不會做出這樣的事情。』但還是對一切世間現說：『你殺一千個人，就可以免罪。』一切世間現尊重老師的教誨，就對老師說：『嗚呼，和尚，殺害一千個人，這不是我應該做的事情。』老師說：『你這個惡人，難道不喜歡做婆羅門嗎？』一切世間現回答說：『好吧，我遵從您的命令。』於是禮拜老師的腳。老師聽了之後，心生稀有之感，說：『你這個大惡人，竟然不怕死嗎？我應該讓你殺一個人就取一根手指，做成花鬘戴在頭上，才能成為真正的婆羅門。』因為這個緣故，他被稱為央掘摩羅（Angulimala，意為『指鬘』）。他接受了老師的教誨。《增一阿含經》（Ekottara Agama Sutra）中記載，就這樣，他依次殺了一千個人，取下他們的手指做成花鬘。人們告訴國王。

【English Translation】 English version It is easy for the foolish to substitute wisdom for folly. But wisdom, when restrained by truth, is taken away. Next, in the explanation of 'Shi Zhong', it is mentioned that Arhats still have residual habits. For example, Sariputta (舍利弗) has the habit of anger, because he was reborn from snakes in past lives. Pilindavatsa (畢陵伽婆蹉) has the habit of arrogance, because he was a Brahmin in a previous life. Just as when the Buddha was alive, there was a Bhikkhu who often looked in the mirror, because he was reborn from women in life after life. There was also a Bhikkhu who always liked to jump, because he was reborn from monkeys in life after life. In the citation, it is mentioned that 'those who are at home, etc.' generally refer to people with evil deeds. 'Angulimala' (央掘) below specifically cites evil people as examples. First, it is stated that evil people also have the possibility of attaining the Way. Regarding 'Angulimala', the Angulimala Sutra (央掘摩羅經) records that in Sana (薩那) village north of Savatthi (舍衛城), there was a poor Brahmin woman named Bhadra (跋陀). She had a son named Ahimsaka (一切世間現, meaning 'non-harming'). He lost his father at a young age. At the age of twelve, his appearance, strength, and character were outstanding, and he was intelligent and eloquent. In another village called Takshasila (破訶私), there was a Brahmin teacher named Manibhadra (摩尼跋陀), who was proficient in the Four Vedas (四吠陀). Ahimsaka followed him to study. The teacher accepted the king's invitation and left temporarily, leaving Ahimsaka to look after the house. The Brahmin woman saw that Ahimsaka was handsome and had evil thoughts, so she stepped forward and grabbed his clothes. At that time, Ahimsaka said to her: 'You are like my mother, how can I have bad thoughts towards an elder?' The woman felt ashamed and let go of her clothes, hiding far away. The woman did not succeed, so she scratched herself with her nails and tied her feet with a rope, not leaving the ground. When her husband returned, fearing that Ahimsaka would reveal her evil deeds, she falsely accused Ahimsaka of evil deeds, saying: 'After you left, Ahimsaka did bad things to me.' The teacher said: 'He had great auspicious signs when he was born, he would definitely not do such a thing.' But he still said to Ahimsaka: 'If you kill a thousand people, you can be exempted from sin.' Ahimsaka respected the teacher's teachings and said to the teacher: 'Alas, monk, killing a thousand people is not something I should do.' The teacher said: 'You evil person, don't you like being a Brahmin?' Ahimsaka replied: 'Okay, I will obey your orders.' So he bowed to the teacher's feet. After hearing this, the teacher felt a rare feeling and said: 'You great evil person, are you not afraid of death? I should let you kill one person and take one finger, make a garland and wear it on your head, so that you can become a true Brahmin.' For this reason, he was called Angulimala (央掘摩羅, meaning 'finger garland'). He accepted the teacher's teachings. The Ekottara Agama Sutra (增一阿含經) records that in this way, he killed a thousand people in order, taking their fingers to make a garland. People told the king.

匿王。國有人蟒。害人無數。比丘乞食聞之白佛。佛尋往彼。諸取薪人及守牛羊者皆不得過。云此有賊。佛乃前進。遙見佛來云。我之指鬘數猶未足。母因送食。復自念言。我聞師言害母生天。便撮母頭以手拔劍欲害於母。佛放光照。掘云。非天伐我乎。母曰。非天日月等光。必是世尊。掘聞佛名云。我師亦云。若害沙門必得生天。語母云。且住。我往害沙門。放母逐佛見佛如金山。佛複道而去。奔趁不及白佛說偈與央掘經同。央掘經云。住住大沙門。凈飯王大子。我是央掘摩。今當稅一指。如是總有三十九偈。但易第二句云無貪染衣士。毀形剃髮士。知足持缽士等。佛以二百六十七偈答云。住住央掘摩。汝當住凈戒。我是等正覺。輸汝慧劍稅。但易第三句余句並同。余第三句云。我住無生際。我住于實際。我住無作際。並用所證以答央掘。央掘聞已。以佛力故令悟梵本中語。如來出世億劫乃值。未度者度等(四弘)有見佛者即為說滅。走逐不及必是如來。舍劍深坑即便禮佛。佛言善來。便成沙門得法眼凈。凈梵王領四兵而往伐之。王念先見世尊見已具白佛。佛問其意。王具答其意。佛告王言。見其出家為道者如何。王曰。當供養禮事。彼無毫善能發此心乎。時央掘去佛不遠正意結加。佛遙示王。王禮供已嘆佛能降如

【現代漢語翻譯】現代漢語譯本匿王（國王名）。國中有人蟒（指吃人的巨蟒），殘害了無數百姓。比丘（佛教出家人）在乞食時聽說了這件事，便稟告了佛陀。佛陀於是前往那個地方。那些砍柴的人和放牧牛羊的人都不敢靠近，說這裡有強盜。佛陀繼續前進。遠遠地看見佛陀走來，人蟒說道：『我所要收集的手指數量還不夠。』他的母親因為要給他送食物，心裡又想：『我聽我的老師說，殺害母親可以昇天。』於是便抓住母親的頭，手裡拿著劍想要殺害她。佛陀放出光芒照耀著他。人蟒喊道：『難道是天神要懲罰我嗎？』他的母親說：『這不是天神、太陽或月亮的光芒，一定是世尊（對佛的尊稱）。』人蟒聽到佛陀的名號，說道：『我的老師也說過，如果殺害沙門（出家修道的人）必定可以昇天。』於是對他的母親說：『你先在這裡等一下，我先去殺害那個沙門。』放了他的母親，追趕佛陀，看見佛陀像一座金山一樣。佛陀又往前走去。人蟒奔跑追趕不上，便對佛陀說出了和《央掘經》中一樣的偈語。央掘經中說：『停下，停下，偉大的沙門，凈飯王（釋迦牟尼佛的父親）的太子。我是央掘摩（指鬘外道），現在要向你徵收一根手指。』像這樣的偈語總共有三十九句，只是將第二句改為『沒有貪慾穿著袈裟的人』、『毀壞外形剃除頭髮的人』、『知足常樂手持缽盂的人』等等。佛陀用二百六十七句偈語回答說：『停下，停下，央掘摩，你應該安住于清凈的戒律。我是等正覺（佛的稱號），將智慧之劍輸給你徵收。』只是將第三句改為其餘的句子都相同。其餘的第三句說：『我安住于無生之境』、『我安住于實際之境』、『我安住于無作之境』，並用自己所證悟的境界來回答央掘摩。央掘摩聽了之後，因為佛陀的威力，領悟了梵語的原本含義。如來（佛的稱號）出世億萬劫才能遇到一次，未被度化的人被度化等等（四弘誓願），有見到佛陀的人，佛陀就為他們宣說寂滅之法。奔跑追趕不上，必定是如來。於是丟棄了手中的劍，扔進深坑之中，立刻禮拜佛陀。佛陀說：『善來（歡迎出家），』於是就成了沙門，得到了法眼凈（證悟）。凈梵王（國王名）率領四種軍隊前往討伐他。國王心想先去拜見世尊，見到之後將事情的經過全部告訴了佛陀。佛陀問他來這裡的用意。國王詳細地回答了他的用意。佛陀告訴國王說：『看見他出家修道會怎麼樣呢？』國王說：『應當供養禮敬他。』他沒有絲毫的善行，竟然能發出這樣的心嗎？當時央掘摩離佛陀不遠，正專心致志地結跏趺坐。佛陀遙遙地指給國王看。國王禮拜供養完畢，讚歎佛陀能夠降伏人蟒。

【English Translation】 English version King Anonymous. In his kingdom, there was a man-eating python (referring to a giant python that eats people), harming countless people. A Bhikkhu (Buddhist monk) heard of this while begging for alms and reported it to the Buddha. The Buddha then went to that place. Those who gathered firewood and herded cattle and sheep dared not approach, saying there was a robber here. The Buddha continued forward. From afar, seeing the Buddha coming, the python said, 'The number of fingers I need to collect is still not enough.' His mother, wanting to bring him food, thought to herself, 'I heard my teacher say that killing one's mother can lead to rebirth in heaven.' So she grabbed her mother's head, holding a sword in her hand, intending to kill her. The Buddha emitted light, illuminating him. The python shouted, 'Is it the gods punishing me?' His mother said, 'This is not the light of gods, the sun, or the moon; it must be the World-Honored One (a title for the Buddha).' Hearing the Buddha's name, the python said, 'My teacher also said that if I kill a Shramana (a renunciate or ascetic), I will surely be reborn in heaven.' So he said to his mother, 'Wait here for a moment; I will go and kill that Shramana first.' He released his mother and chased after the Buddha, seeing the Buddha like a golden mountain. The Buddha continued to walk away. The python ran but could not catch up, so he spoke to the Buddha in verses similar to those in the 'Angulimala Sutra.' The Angulimala Sutra says, 'Stop, stop, great Shramana, Prince of King Suddhodana (father of Shakyamuni Buddha). I am Angulimala (Finger Necklace), and now I will collect a finger from you.' There are thirty-nine verses like this in total, only changing the second line to 'One who wears robes without greed,' 'One who has destroyed his form and shaved his head,' 'One who is content and holds a begging bowl,' and so on. The Buddha replied with two hundred and sixty-seven verses, saying, 'Stop, stop, Angulimala, you should abide in pure precepts. I am the Samyaksambuddha (title of the Buddha), I will give you the sword of wisdom to collect.' Only the third line is changed, the rest of the verses are the same. The other third lines say, 'I abide in the realm of non-birth,' 'I abide in the realm of reality,' 'I abide in the realm of non-action,' and use his own enlightened state to answer Angulimala. After hearing this, Angulimala, due to the Buddha's power, understood the original meaning of the Sanskrit words. It is rare to encounter a Tathagata (title of the Buddha) appearing in the world even in billions of kalpas (eons), those who have not been liberated are liberated, etc. (Four Great Vows), those who see the Buddha, the Buddha will preach the Dharma of Nirvana to them. Unable to catch up, it must be the Tathagata. So he threw away the sword in his hand, threw it into a deep pit, and immediately prostrated before the Buddha. The Buddha said, 'Welcome (welcome to become a monk),' and so he became a Shramana and attained the pure Dharma eye (enlightenment). King Pure Brahma (name of a king) led four types of troops to attack him. The king thought to first see the World-Honored One, and after seeing him, told the Buddha the whole story. The Buddha asked him the purpose of coming here. The king explained his purpose in detail. The Buddha told the king, 'What would happen if you saw him renounce the world and practice the Dharma?' The king said, 'I should make offerings and pay respects to him.' He has no good deeds at all, how could he have such a thought? At that time, Angulimala was not far from the Buddha, concentrating on sitting in the lotus position. The Buddha pointed him out to the king from afar. After the king finished paying respects and making offerings, he praised the Buddha for being able to subdue the man-eating python.

是惡人。后佛復為說法得阿羅漢果。具六神通。入城乞食。見者識之。有婦人胎產甚難見佛。佛言。賢聖已來不曾殺人。婦人無他。諸比丘問佛本緣等(云云)。本為婆羅門法求欲生天。不違師教兼護婦人諂誑之情。而行於殺。故今文云彌殺彌慈◎◎祇陀末利等者。準未曾有經下捲雲。祇陀太子白佛。昔受五戒制酒難持。欲舍五戒持於十善。佛言。飲時何過。答。國中豪賢時赍共飲亦無餘過。佛言。若如此者終身無過。夫善有二種有漏無漏。飲不起惡業是善報也。名有漏善。佛因為說往昔因緣。昔舍衛有剎利。因小諍致大怨興兵相伐。王有大臣名提韋羅。恃豪輕慢。於時太子實欲誅滅。父王不聽抱恨煩惱。太后見之負好酒勸我。我言。先祖已來不曾飲酒。若飲酒者。那羅天瞋婆羅門伐我。太后夜分密開宮門。再三勸我。飲已忘憂。三日之中受樂歡喜。因是仇息。父王復諫。夫修德歷代何于小事致怨如此。若不忍者亡失國土。因是和平。飲之力也。末利者。經言。元是王舍城耶若達多婆羅門婢。名黃頭。常知守園。因將乾飯供佛之福。后波斯匿王遊獵入園見之。婢乃為王種種供給按摩極稱王意。王問婆羅門。賣不。答言。婢賤何堪。王重問之。答云。千兩金。王遂以百千兩金從其買取。為第一夫人。未曾有經云。匿王白

【現代漢語翻譯】是惡人。後來佛陀又為他說法，使他證得阿羅漢果（梵語：Arhat，意為斷絕煩惱，不再輪迴的聖者），具足六神通（指天眼通、天耳通、他心通、宿命通、神足通、漏盡通）。他進入城中乞食，人們都認出了他。有一位婦人生產時非常困難，見到佛陀。佛陀說：『賢聖之人向來不曾殺生，這位婦人不會有事的。』眾比丘問佛陀這其中的因緣等等（如前所述）。他前世爲了婆羅門教的修行，想要昇天，不違背老師的教導，又顧及婦人諂媚欺騙的感情，而行殺戮之事。所以現在經文中說『彌殺彌慈』等等。關於祇陀（梵語：Jeta）太子和末利（梵語：Mallika）等人的事蹟，參照《未曾有經》下卷所說：祇陀太子對佛陀說，過去受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）時，難以持守不飲酒戒，想要捨棄五戒而受持十善業（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）。佛陀問：『飲酒時有什麼過失嗎？』答道：『國中的豪強賢達有時會一起飲酒，也沒有其他過失。』佛陀說：『如果這樣，那麼終身都不會有過失。』善有有漏和無漏兩種。飲酒若不引起惡業，也是一種善報，稱為有漏善。佛陀因此為他說了往昔的因緣。過去舍衛國（梵語：Śrāvastī）有一位剎帝利（梵語：Kshatriya，印度種姓制度中的第二等級，指武士和統治者），因為小小的爭執導致了大的怨恨，興兵互相攻伐。國王有一位大臣名叫提韋羅（梵語：Devila），仗著自己的權勢而輕慢他人。當時太子確實想要誅滅他，父王不允許，太子因此抱恨煩惱。太后見到后，用好酒勸慰他。太子說：『先祖以來不曾飲酒，如果飲酒，那羅延天（梵語：Nārāyaṇa，印度教主神之一，毗濕奴的化身）會嗔怒，婆羅門會討伐我。』太后在夜裡偷偷打開宮門，再三勸他。飲酒後，太子忘記了憂愁，三天之中享受快樂歡喜，因此平息了仇恨。父王又勸諫說：『修德歷代，為何因為小事而結下如此大的怨恨？如果不忍讓，就會亡失國土。』因此達成了和平，這是飲酒的力量啊。關於末利，經中說，她原本是王舍城（梵語：Rājagṛha）耶若達多（梵語：Yajñadatta）婆羅門的婢女，名叫黃頭，經常負責看守園林。她因為用乾飯供養佛陀而得到福報。後來波斯匿王（梵語：Prasenajit）遊獵進入園林，婢女為國王提供了各種服務，極合王意。國王問婆羅門是否願意賣掉她，婆羅門回答說：『婢女低賤，怎麼能配得上呢？』國王再次詢問，婆羅門回答說：『價值千兩黃金。』國王於是用百千兩黃金從他那裡買來，立為第一夫人。《未曾有經》中說，波斯匿王稟告佛陀。

【English Translation】 He was an evil person. Later, the Buddha preached to him again, enabling him to attain the Arhat fruit (Sanskrit: Arhat, meaning a saint who has cut off afflictions and is no longer subject to reincarnation), possessing the six supernormal powers (referring to the divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, and the extinction of outflows). He entered the city to beg for food, and people recognized him. A woman was having a very difficult labor and saw the Buddha. The Buddha said, 'A virtuous and holy person has never killed, this woman will be fine.' The monks asked the Buddha about the causes and conditions (as mentioned before). In his previous life, he practiced Brahmanism, wanting to be reborn in heaven, not disobeying his teacher's instructions, and also considering the flattering and deceitful feelings of the woman, he committed acts of killing. Therefore, the scripture now says 'The more killing, the more compassion' and so on. Regarding the deeds of Prince Jeta (Sanskrit: Jeta) and Mallika (Sanskrit: Mallika), refer to the lower volume of the 'Unprecedented Sutra': Prince Jeta said to the Buddha, in the past when observing the five precepts (not killing, not stealing, not committing adultery, not lying, not drinking alcohol), it was difficult to uphold the precept of not drinking alcohol, wanting to abandon the five precepts and observe the ten good deeds (not killing, not stealing, not committing adultery, not lying, not speaking harsh words, not speaking divisive words, not speaking abusive words, not being greedy, not being angry, not holding wrong views). The Buddha asked, 'What fault is there in drinking alcohol?' He replied, 'The powerful and virtuous people in the country sometimes drink together, and there are no other faults.' The Buddha said, 'If so, then there will be no fault in your whole life.' There are two kinds of good, conditioned and unconditioned. If drinking alcohol does not cause evil deeds, it is also a kind of good reward, called conditioned good. The Buddha therefore told him about the causes and conditions of the past. In the past, in Shravasti (Sanskrit: Śrāvastī), there was a Kshatriya (Sanskrit: Kshatriya, the second rank in the Indian caste system, referring to warriors and rulers) who, because of a small dispute, led to great hatred, and raised troops to attack each other. The king had a minister named Devila (Sanskrit: Devila), who relied on his power to be arrogant and disrespectful. At that time, the prince really wanted to kill him, but the father king did not allow it, and the prince therefore held resentment and was troubled. The queen mother saw this and comforted him with good wine. The prince said, 'Since our ancestors, we have never drunk alcohol. If I drink alcohol, the god Narayana (Sanskrit: Nārāyaṇa, one of the main gods of Hinduism, an incarnation of Vishnu) will be angry, and the Brahmins will attack me.' The queen mother secretly opened the palace gate at night and repeatedly persuaded him. After drinking alcohol, the prince forgot his worries, and enjoyed happiness and joy for three days, thus pacifying the hatred. The father king also advised, 'Cultivating virtue through generations, why cause such great hatred because of small matters? If you are not tolerant, you will lose the country.' Therefore, peace was achieved, this is the power of drinking alcohol. Regarding Mallika, the sutra says that she was originally a slave girl of the Brahmin Yajnadatta (Sanskrit: Yajñadatta) in Rajagriha (Sanskrit: Rājagṛha), named Yellow Head, who was often responsible for guarding the garden. She received blessings because she offered dried rice to the Buddha. Later, King Prasenajit (Sanskrit: Prasenajit) entered the garden while hunting, and the slave girl provided various services to the king, which greatly pleased him. The king asked the Brahmin if he was willing to sell her, and the Brahmin replied, 'The slave girl is lowly, how can she be worthy?' The king asked again, and the Brahmin replied, 'Worth a thousand taels of gold.' The king then bought her from him for a hundred thousand taels of gold and made her his first queen. The 'Unprecedented Sutra' says that King Prasenajit reported to the Buddha.

佛。如佛所說心歡喜故。不起惡業名有漏善者。是事不然。如人飲酒心則歡喜不起煩惱。不起煩惱故則不殺害。憶念我昔遊獵之時。忘將廚人山中覺饑。左右言。王朝不敕令將廚人即時無食。我聞是已走馬還宮敕令索食。廚人名修迦羅云。即現無食今方當作。饑逼瞋怒令殺廚人。諸臣共議國中唯有此之一人。殺已無人為王知廚稱王意者。時末利夫人聞已即令辦好酒美肉。沐浴名香莊嚴身體。將諸妓女來至我所。我見夫人瞋心即息。夫人輒遣黃門詐傳令勿殺廚人。我至明旦深自悔恨憂愁不樂。夫人問我有何不樂。王云。我因昨日飢火所逼。錯殺廚人。為是之故悔恨愁耳。夫人笑曰。其人猶在。愿王莫愁。王言。為實爾耶。為是戲耶。答曰。實在。令使召來。我大歡喜。王白佛言。夫人持五戒月行六齋。一日之內五戒之中。犯酒妄二戒。八戒之中犯於五戒。謂過中食。服華香。作倡妓。高廣床。飲酒。妄語。破戒之罪重耶輕耶。佛言。如是犯者得大功德。何以故。為利益故。此約亡犯濟物菩薩利他。乃得名為惡中有善。故云唯酒唯戒。欲從斯例善自斟量。若順貪心終非持相。和須蜜多等者。說文云。淫者私逸也。在傳云。貪色也。華嚴云。次復南行有城名莊嚴。有善知識。和須蜜多名女(云云)。善財至彼求覓是女。城中

有不知者言。此童子諸根寂靜智慧明瞭。諦觀一尋。目視不瞬心不動搖。不應于彼女有貪染心。此童子者不行魔縛等(云云)。中有先知是女智者。告善財言。善哉善哉。汝今乃能求覓是女。汝已獲得廣大善根。汝應決定求覓佛果。種種誡之。破一切眾生於女色所有貪染心。善男子。此女在於城內市𢌅之北自宅舍中。聞已歡喜往詣其門。見其住宅種種莊嚴。見此女人容貌姿美。譚說善巧入如幻智方便法門。種種嚴身從身出於廣大光明。普照宅中。遇光明者身得清凈。詣其禮足。合掌白言。聖者。我已先發等(云云)。女言。我得解脫名離欲際。隨其所欲而為現身。各各令其所見不同。若欲意所纏來至我所聞法者。見者。執手者。暫升床者。見我顰呻者。見我瞬目者。並得離欲。抱持接唇吻等者各得法門。我於過去高行王如來所。為長者妻舍一金錢。爾時文殊為佛侍者。為我說法令發菩提心。由是得菩薩離欲際法門。故知能化所化並是因欲而得離欲。故云惡中有善。又如慧上菩薩經上卷。阿難入城乞食。見重勝王菩薩與女同床而坐。我謂犯穢得無異人。學梵行者。于如來教將無犯見聞中想。發是語時大千六動。菩薩即時身處虛空。去地四丈九尺。語阿難言。犯欲者乃能身升空乎。阿難投地自悔。如何于大龍所而求短耶。

【現代漢語翻譯】現代漢語譯本：有人不瞭解情況說：『這個童子諸根寂靜，智慧明瞭，專注地觀察一尋（古代長度單位），眼睛不眨動，心也不動搖，不應該對這個女子有貪戀之心。』這個童子不會被魔的束縛等等（如此這般）。其中有預先知道情況，並且有智慧的人，告訴善財（Sudhana）說：『太好了，太好了！你現在竟然能夠尋訪到這位女子，你已經獲得了廣大的善根，你應該堅定地尋求佛果。』種種告誡他，破除一切眾生對於女色的所有貪戀之心。『善男子，這位女子在城內集市的北面，她自己的住宅中。』聽了這些話，善財歡喜地前往她的住所，看到她的住宅種種莊嚴，見到這位女子容貌美麗，談論說法善巧，進入如幻智的方便法門，種種裝飾身體，從身上發出廣大的光明，普遍照亮住宅中。遇到光明的人，身體得到清凈。善財前往禮拜她的雙足，合掌說道：『聖者，我早已發起了（如此這般）菩提心。』女子說：『我得到的解脫法門名為「離欲際」（Viraga-kshetra）。我隨著眾生的慾望而為他們顯現不同的身形，各自讓他們所見不同。如果被慾望所纏繞而來我這裡聽聞佛法的人，見到我的人，握住我的手的人，短暫地登上我的床的人，見到我皺眉的人，見到我眨眼的人，都能因此而遠離慾望。擁抱、接吻等等的人，各自都能得到相應的法門。』『我在過去高行王如來（Gogati-raja Tathagata）那裡，作為一位長者的妻子，佈施了一個金錢。當時文殊（Manjushri）作為佛的侍者，為我說法，令我發起了菩提心。由此我得到了菩薩的離欲際法門。』所以要知道，能教化的人和被教化的人，都是因為慾望而得以遠離慾望，所以說惡中有善。又如《慧上菩薩經》上卷所說，阿難（Ananda）進入城市乞食，見到重勝王菩薩（Gunasagara-raja Bodhisattva）與女子同牀而坐。我心想他犯了不清凈的行為，難道與其他人不同嗎？學習梵行的人，對於如來的教導，將不會在見聞中產生錯誤的念頭。當他說這些話的時候，大千世界發生了六種震動。菩薩立即身處虛空，距離地面四丈九尺，告訴阿難說：『犯了慾望的人，能夠身體升到空中嗎？』阿難投身於地，後悔自己怎麼能在大龍（指菩薩）面前尋求他的缺點呢？

【English Translation】 English version: Some who do not know say: 'This youth, with his senses calmed, his wisdom clear, intently observing one fathom (an ancient unit of length), his eyes unblinking, his mind unwavering, should not have lustful thoughts towards this woman.' This youth will not be bound by the snares of Mara (the Evil One), and so on (and so forth). Among them, there was a wise person who knew beforehand, who told Sudhana (善財) : 'Excellent, excellent! Now you are able to seek out this woman. You have already obtained vast roots of goodness. You should be determined to seek the fruit of Buddhahood.' He admonished him in various ways, breaking the lustful thoughts of all beings towards female beauty. 'Good man, this woman is in her own house, north of the market in the city.' Having heard this, Sudhana joyfully went to her residence, seeing that her house was adorned in various ways. He saw that this woman's appearance was beautiful, her speech skillful, entering the expedient Dharma gate of illusion-like wisdom, adorning her body in various ways, emitting vast light from her body, universally illuminating the house. Those who encountered the light had their bodies purified. Sudhana went to bow at her feet, joining his palms and saying: 'O Holy One, I have already generated (and so on) the Bodhi mind.' The woman said: 'I have attained a liberation called 'Viraga-kshetra' (離欲際). According to their desires, I manifest different forms for them, each causing them to see differently. If those who are entangled in desire come to me to hear the Dharma, those who see me, those who hold my hand, those who briefly ascend my bed, those who see me frown, those who see me blink, all can thereby be freed from desire. Those who embrace, kiss, and so on, each obtain the corresponding Dharma gate.' 'In the past, in the presence of Gogati-raja Tathagata (高行王如來), I, as the wife of a householder, offered one gold coin. At that time, Manjushri (文殊) , as the Buddha's attendant, preached the Dharma to me, causing me to generate the Bodhi mind. From this, I obtained the Bodhisattva's Viraga-kshetra Dharma gate.' Therefore, know that both the one who can transform and the one who is transformed are able to be freed from desire because of desire, hence it is said that there is good in evil. Furthermore, as it is said in the first chapter of the Hui Shang Bodhisattva Sutra (慧上菩薩經), Ananda (阿難) entered the city to beg for food and saw Gunasagara-raja Bodhisattva (重勝王菩薩) sitting on the same bed with a woman. I thought that he had committed an impure act, was he not different from others? Those who study pure conduct will not have wrong thoughts in what they see and hear regarding the Tathagata's teachings. When he spoke these words, the great thousand world trembled in six ways. The Bodhisattva immediately ascended into the sky, forty-nine feet above the ground, and told Ananda: 'Can one who has committed desire ascend into the sky?' Ananda threw himself to the ground, regretting how he could seek the faults of a great dragon (referring to the Bodhisattva).

此亦以欲而為法門。比見無慚者或稱無礙或說理融。若得理者應如蜜多慧上之流。身升虛空依正嚴麗。令彼悟入無量法門。縱能現通尚應問言。通由何得。若自證法門為名何等。從何佛所最初發心。曾供幾佛。未來幾時當成菩提。曾從何佛而得受記。未來何方凈佛國土。作佛名何。幾會說法。侍者補處名字何等。佛壽幾劫。正像法住其數幾何。若不能答如是問者。則是鬼通。外道根本有漏神通。生染心已此通又失。或是妄語無慚之人。若謂此身即是佛者。釋尊已滅慈氏未降。又復非是他方佛來。若非魔賊謂是誰乎。汝若不信有十方佛。自稱為佛逆之甚矣。故知此人自滅道心破他善種。若大權逆化復不自稱我行無礙。慧上菩薩經又云。過去無數劫有梵志名燈光。在林藪間行吉祥愿。經四百二十歲入摩竭國。有陶師女。見梵志端正投梵志前。梵志報言。吾不樂欲。女言。設不能者吾尋自害。梵志自念。吾常護戒。若數犯者則非吉祥。離之七步即起慈心而欲犯戒。不然女死。寧令女安我入地獄。從其所愿經十二年終生梵天。前是法身不思議化。此是實行亡梵濟物。行效此者審自思之。世間小苦尚不能忍。而能犯戒入地獄耶。提婆達多邪見即正者。多兜二字隨存一字。若兩存者恐是文誤。略如第一卷記。現住阿鼻受無間苦。法

【現代漢語翻譯】現代漢語譯本這也是以慾望作為修行的方法。現在常見那些不知羞恥的人，有的自稱『無礙』，有的說『理融』。如果真正證得真理的人，應當像蜜多慧（Mitahui，菩薩名）那樣，身體升到空中，依報和正報都莊嚴美麗，使他人領悟進入無量的法門。縱然能夠顯現神通，尚且應該問他：『神通從何而來？』如果說自己證悟的法門叫什麼？最初是從哪尊佛那裡發心的？曾經供養過多少佛？未來什麼時候成佛？曾經從哪尊佛那裡得到授記？未來在哪個方向的清凈佛國成佛？成佛的名號是什麼？將有多少次法會？侍者和補處菩薩的名字是什麼？佛的壽命有多少劫？正法和像法住世的時間有多長？』如果不能回答這些問題，那就是鬼神通，是外道的根本，是有漏洞的神通。產生染污心后，這種神通也會失去。或者是妄語，是不知羞恥的人。如果說這個身體就是佛，那麼釋尊（釋迦牟尼佛）已經涅槃，彌勒（慈氏菩薩）尚未降生，又不是其他佛土的佛前來。如果不是魔，不是賊，那又是誰呢？你如果不相信有十方佛，卻自稱為佛，這是大逆不道！所以要知道，這種人自己斷滅道心，破壞他人的善根。如果是有大權力的菩薩逆向教化，也不會自稱『我行無礙』。《慧上菩薩經》又說，過去無數劫前，有個婆羅門名叫燈光（Dengguang），在樹林中修行吉祥愿。經過四百二十年，他進入摩竭陀國。有個陶師的女兒，見到婆羅門端正莊嚴，就投向他。婆羅門回答說：『我不喜歡性事。』陶師女說：『如果不能滿足我，我就尋死。』婆羅門心想：『我一直守護戒律，如果多次犯戒，就不是吉祥。』於是離開七步，生起慈悲心，想要犯戒。如果不這樣，女子就會死去。寧可讓女子平安，我下地獄。』於是順從了她的願望，經過十二年，最終生到梵天。前面是不思議的法身示現，這是實際行動，犧牲自己來救濟他人。效仿這種行為的人，要仔細思考。世間的小苦尚且不能忍受，又怎麼能犯戒下地獄呢？提婆達多（Tibaodaduo）的邪見立即轉為正見，『多』和『兜』兩個字，保留一個字即可。如果兩個字都保留，恐怕是文字錯誤。大概如第一卷所記載，現在住在阿鼻地獄，承受無間之苦。法

【English Translation】 English version This is also using desire as a Dharma gate. Nowadays, it is common to see those who are shameless, some claiming to be 'unobstructed,' and some saying 'principles are integrated.' If one truly attains the truth, one should be like Mitahui (Mitahui, name of a Bodhisattva), whose body ascends into the sky, with both the environment and the person being adorned and beautiful, enabling others to awaken and enter into immeasurable Dharma gates. Even if one can manifest supernatural powers, one should still ask them: 'From where do these powers come?' If they say the Dharma gate they have realized is called what? From which Buddha did they first generate the aspiration? How many Buddhas have they made offerings to? When will they attain Buddhahood in the future? From which Buddha did they receive the prediction of Buddhahood? In which direction will they become a Buddha in a pure land in the future? What will be the name of the Buddha? How many Dharma assemblies will there be? What are the names of the attendant and the successor Bodhisattva? How many kalpas will the Buddha's lifespan be? How long will the Dharma and semblance Dharma remain in the world?' If they cannot answer these questions, then it is demonic power, the root of external paths, and flawed supernatural powers. After generating defiled thoughts, these powers will also be lost. Or it is a lie, a shameless person. If they say this body is the Buddha, then Shakyamuni (Shijiamouni Fo) has already entered Nirvana, Maitreya (Cishi Pusa) has not yet descended, and it is not a Buddha from another Buddha land who has come. If it is not a demon, not a thief, then who is it? If you do not believe in the Buddhas of the ten directions, but call yourself a Buddha, this is extremely rebellious! Therefore, know that this kind of person destroys their own aspiration for the path and destroys the good roots of others. If it is a Bodhisattva with great power who is teaching in reverse, they would not claim 'I am unobstructed.' The 'Hui Shang Bodhisattva Sutra' also says that in the past countless kalpas ago, there was a Brahmin named Dengguang (Dengguang), who practiced auspicious vows in the forest. After four hundred and twenty years, he entered the country of Magadha. A potter's daughter, seeing the Brahmin's dignified appearance, threw herself at him. The Brahmin replied: 'I do not enjoy sexual matters.' The potter's daughter said: 'If you cannot satisfy me, I will seek death.' The Brahmin thought to himself: 'I have always guarded the precepts. If I violate them many times, it will not be auspicious.' So he left seven steps, generated compassion, and wanted to break the precept. If he did not, the woman would die. Rather let the woman be safe, and I will go to hell.' So he followed her wishes, and after twelve years, he was finally born in the Brahma heaven. The former is the inconceivable manifestation of the Dharma body, this is practical action, sacrificing oneself to save others. Those who imitate this behavior should think carefully. They cannot even endure the small sufferings of the world, how can they break the precepts and go to hell? Devadatta's (Tibaodaduo) wrong views immediately turned into right views. For the two characters 'Duo' and 'Dou,' keep only one character. If both characters are kept, it is probably a textual error. Roughly as recorded in the first volume, he is now living in Avici Hell, enduring uninterrupted suffering. Dharma

華復云。由調達故具足相好。記當作佛號曰天王。除法華外餘一切教。但云生生為惡相惱。此乃教法權實不同。若諸下結也。大權示跡深淺難量。一往觀文。如央掘等如似凡夫。如和須蜜久已入位。雖已入位即指初為長者妻時于欲能離。名惡有善。若永為凡不應證得離欲法門。故知央掘且從跡說。若從本說。亦是昔于殺等惡中能出離故。是故跡中亦以殺為利他法門。又凡云示者。示為實行令無量人不復為惡。從實行說于理無傷。世人多迷權跡之意。凡諸勝行咸撥為權。若如此者。諸菩薩行事同虛構。只緣實惡者墜。改惡者升。是故聖人示為升墜。令實行者改惡從善。是故文云。雖行眾蔽而得成聖。言不妨者。謂惡可改勸令于惡而修止觀。不可恣惡永作凡夫。非謂存惡名為無妨。又道不妨惡下。明雖復得道猶有餘惡。須陀洹者。出曜經第十一云。昔有初果。意專女色通於夢想。婦大弊之遇于親族知識比丘。婦人白言。我欲陳情為可爾不。比丘答言。無苦隱密之事當爲覆之。婦人言。我夫多欲不容食息。由是生疾恐命不全。比丘曰。夫若近汝汝當語言。須陀洹人法應爾耶。后時如教。夫聞慚愧得第三果。便不復與女人從事。婦人問夫。何故永息。夫曰。我審見汝何由更往。婦曰。我有何咎汝云審見。即集親族云。夫見疏棄

【現代漢語翻譯】現代漢語譯本：華復云：由於提婆達多（Devadatta，佛陀的堂兄弟，常與佛陀作對）的緣故，具足了相好（指佛的三十二相和八十種好）。授記他將來成佛，佛號為天王。除了《法華經》之外，其餘一切教法都說他生生世世都受惡相的困擾。這乃是教法權巧方便和真實義理的不同。如果一切都是下劣的因緣所結的果，那麼大權菩薩示現事蹟的深淺就難以衡量了。乍一看文字，如央掘摩羅（Angulimala，殺人狂魔，后被佛陀度化）等人，好像是凡夫俗子。如和須蜜（Vasumitra，論師，對佛教義理有精深的研究），很久以前就已經進入了聖位。雖然已經進入聖位，但指的是他最初作為長者之妻時，對於慾望能夠遠離，這可以稱作『惡中有善』。如果永遠都是凡夫，就不應該證得遠離慾望的法門。所以知道央掘摩羅的事蹟是從示現的角度來說的。如果從根本上來說，也是因為他過去在殺戮等惡行中能夠出離。因此，在示現的事蹟中，也把殺戮作為利益眾生的法門。又凡是說『示』，就是示現實際的修行，使無量的人不再作惡。從實際修行的角度來說，在道理上沒有損害。世人大多迷惑于權巧方便和示現事蹟的意義，凡是殊勝的修行都貶低為權巧方便。如果這樣的話，諸菩薩的行事就如同虛構的一樣。只因爲真實作惡的人會墮落，改正惡行的人會提升。所以聖人示現為升和墜，讓實際修行的人改正惡行，從善而行。所以經文中說，『雖行眾蔽而得成聖』。說『不妨』，是指惡可以改正，勸導人們在惡中修習止觀，不可以放縱作惡，永遠做凡夫。不是說保留惡行叫做『不妨』。又說道『不妨惡』下面，說明即使是得道的人，仍然有剩餘的惡習。須陀洹（Srotapanna，小乘初果）的例子，出自《出曜經》第十一卷，說：過去有一個初果聖人，心思專注于女色，甚至在夢中也是如此。他的妻子非常苦惱，就告訴了親族、朋友和比丘。妻子說：『我想要陳述我的情況，可以嗎？』比丘回答說：『沒有痛苦和隱秘的事情應當隱瞞，應當為你遮蓋。』妻子說：『我的丈夫慾望太多，連吃飯和休息都不能容忍，因此生病，恐怕性命不保。』比丘說：『丈夫如果接近你，你應當對他說：須陀洹人應該這樣做嗎？』後來按照比丘所說的話去做。丈夫聽了感到慚愧，證得了三果（Anagamin，不還果），便不再與女人發生關係。妻子問丈夫：『為什麼永遠停止了？』丈夫說：『我審視地看到了你，怎麼還會再來呢？』妻子說：『我有什麼過錯，你說審視地看到了？』於是召集親族說：『丈夫要疏遠拋棄我。』

【English Translation】 English version: Hua Fu replied: Because of Devadatta (Buddha's cousin, often opposed to the Buddha), he possessed all the excellent marks and characteristics (referring to the Buddha's thirty-two major marks and eighty minor marks). He was prophesied to become a Buddha in the future, named Tianwang (Heavenly King). Except for the Lotus Sutra, all other teachings say that he is troubled by evil appearances in every life. This is the difference between expedient and true teachings. If everything is the result of inferior causes and conditions, then the depth of the manifestations of great power Bodhisattvas is difficult to measure. At first glance, people like Angulimala (a serial killer who was later converted by the Buddha) seem like ordinary people. People like Vasumitra (a scholar who had profound research on Buddhist doctrines) had already entered the holy position a long time ago. Although he had already entered the holy position, it refers to when he was first the wife of an elder, he was able to stay away from desires, which can be called 'good in evil'. If he were always an ordinary person, he should not have attained the Dharma gate of being away from desires. So know that Angulimala's deeds are from the perspective of manifestation. If speaking from the root, it is also because he was able to get out of evil deeds such as killing in the past. Therefore, in the manifested deeds, killing is also regarded as a Dharma gate for benefiting sentient beings. Also, whenever it says 'manifest', it is to manifest actual practice, so that countless people will no longer do evil. From the perspective of actual practice, there is no harm in principle. Most people are confused about the meaning of expedient means and manifested deeds, and all the excellent practices are degraded to expedient means. If this is the case, the actions of the Bodhisattvas are like fiction. It is only because those who truly do evil will fall, and those who correct evil deeds will rise. Therefore, the saints manifest as rising and falling, so that those who actually practice can correct evil deeds and follow good. Therefore, the scripture says, 'Although practicing many obscurations, one can become a saint.' Saying 'no harm' means that evil can be corrected, and people are advised to practice cessation and contemplation in evil, and one cannot indulge in evil and always be an ordinary person. It is not to say that keeping evil deeds is called 'no harm'. Also, the saying 'no harm to evil' below explains that even those who have attained the Tao still have remaining evil habits. The example of Srotapanna (the first fruit of Hinayana) comes from the eleventh volume of the Ekottara Agama Sutra, which says: In the past, there was a Srotapanna who focused his mind on female lust, even in his dreams. His wife was very distressed, so she told her relatives, friends, and Bhikkhus. The wife said, 'I want to state my situation, may I?' The Bhikkhu replied, 'There is no pain and secret that should be concealed, it should be covered for you.' The wife said, 'My husband has too much desire, he cannot even tolerate eating and resting, so he is sick, I am afraid his life will not be saved.' The Bhikkhu said, 'If your husband approaches you, you should say to him: Should a Srotapanna do this?' Later, she did as the Bhikkhu said. The husband felt ashamed when he heard it, and attained the third fruit (Anagamin), and no longer had relations with women. The wife asked her husband, 'Why did you stop forever?' The husband said, 'I have scrutinized and seen you, how can I come again?' The wife said, 'What is my fault that you say you have scrutinized and seen?' So she gathered her relatives and said, 'My husband wants to alienate and abandon me.'

永息情親。夫曰。引證自明。乃作畫瓶滿中盛糞蓋口令弄。見其弄已以杖打破。穢污流溢。汝今更能弄此瓶不。婦曰。寧抱死屍火坑深水高山下墜。終不能近。夫言。我觀汝身復過於此。乃說偈曰。

勇者入定觀　　身心所興坐　見已生怨惡　　如彼彩畫瓶

畢陵尚慢者。其渡河水水急難渡。乃叱之曰。小婢駐流。河神瞋之詣佛訴曰。畢陵罵我。佛命畢陵伽來與河神懺悔。畢陵喚曰。小婢來。我與汝懺悔。眾人笑曰。懺而更罵。佛問河神。汝見畢陵合掌未。曰具見。佛言。懺已無慢而有此言者。當知是人五百世中作婆羅門。又見河神宿生曾為己婢。常自高慢輕笑餘人。本來所習口言而已。身子生瞋者。時羅云從佛經行。佛問羅云。何為羸瘦。羅云以偈答佛。若人食油則得力。若食酥者得好色。食麻滓菜無色力。大德世尊自當知。佛問羅云。是眾中誰為上座。羅云答。和尚舍利弗。佛言。舍利弗食不凈食。時舍利弗轉聞是語。即時吐出食。作是誓言。我從今不復受請。時波斯匿王須達多等詣身子所。佛不以無事受請。今不受請我等云何得清凈信。身子述佛所訶語王。王白佛。佛敕還受請猶故不受佛言。是人心堅不可復轉。昔曾為蛇害國王。醫收令嗽毒。若不𠻳者即須入火。思之曰。我毒已放云何更嗽。乍入

【現代漢語翻譯】現代漢語譯本永息情親。丈夫說：『引用事實可以自證。』於是製作一個彩繪的瓶子，裡面裝滿糞便，蓋住瓶口讓人玩弄。等到那人玩弄之後，用棍子打破瓶子，穢物四處流溢。你現在還能玩弄這個瓶子嗎？』妻子說：『寧願抱著死屍跳入火坑、深水、高山，墜落下去，也終究不能靠近它。』丈夫說：『我看你的身體比這還不如。』於是說了偈語：『勇者入定觀察，身體和心念所產生的行為，見到之後產生怨恨厭惡，就像那個彩繪的糞瓶。』畢陵伽婆蹉（Bilanga Vaccha，一位以傲慢著稱的阿羅漢）過河時，河水湍急難以渡過，於是呵斥河神說：『小婢，停止流動！』河神嗔怒，到佛陀那裡告狀說：『畢陵伽婆蹉辱罵我。』佛陀命令畢陵伽婆蹉來向河神懺悔。畢陵伽婆蹉呼喚說：『小婢，過來，我向你懺悔。』眾人笑著說：『懺悔卻更加辱罵。』佛陀問河神：『你見到畢陵伽婆蹉合掌了嗎？』回答說：『確實見到了。』佛陀說：『懺悔已經結束，沒有傲慢，而有這種言語，應當知道這個人五百世中都做婆羅門。』又看到河神前世曾經是他的婢女，常常自高自大，輕視嘲笑他人，只是過去所習慣的口頭語罷了。舍利弗（Sariputta，佛陀的十大弟子之一，以智慧著稱）生起嗔恨的事情是這樣的：當時羅睺羅（Rahula，佛陀的兒子）跟隨佛陀經行。佛陀問羅睺羅：『為什麼如此羸弱消瘦？』羅睺羅用偈語回答佛陀：『如果人吃油就能得到力氣，如果吃酥油就能得到好臉色，吃麻滓菜就沒有好臉色和力氣，大德世尊您自己應當知道。』佛陀問羅睺羅：『這些人當中誰是上座？』羅睺羅回答：『和尚舍利弗。』佛陀說：『舍利弗吃不凈之食。』當時舍利弗輾轉聽到這話，立刻吐出食物，發誓說：『我從今以後不再接受邀請。』當時波斯匿王（Pasenadi，拘薩羅國的國王）和須達多（Sudatta，給孤獨長者）等人到舍利弗那裡，（心想）佛陀不因為沒有事情就接受邀請，現在（舍利弗）不接受邀請，我們如何才能得到清凈的信心？舍利弗向國王講述了佛陀呵斥他的話。國王稟告佛陀，佛陀命令（舍利弗）仍然接受邀請，（舍利弗）仍然不接受。佛陀說：『這個人的心志堅定，不可再轉變。』過去曾經做蛇傷害國王，醫生讓他嗽出毒液，如果不嗽出就必須進入火中。他思量說：『我的毒液已經放出，為何還要再嗽？』於是突然進入火中。

【English Translation】 English version Eternally ceasing affection and kinship. The husband said, 'Citing evidence is self-evident.' Thereupon, he made a painted bottle, filled it with excrement, covered the mouth, and let someone play with it. Seeing that they had played with it, he broke the bottle with a staff, and the filth flowed everywhere. Can you still play with this bottle now?' The wife said, 'I would rather embrace a dead corpse and fall into a fiery pit, deep water, or a high mountain, than approach it.' The husband said, 'I see your body as even worse than this.' Then he spoke a verse: 'The brave one enters meditative observation, examining the actions arising from body and mind. Seeing them, he generates resentment and aversion, like that painted bottle of excrement.' Bilanga Vaccha (an Arhat known for his arrogance), when crossing a river, found the water swift and difficult to cross. He scolded the river deity, saying, 'Little maid, stop flowing!' The river deity, angered, went to the Buddha to complain, saying, 'Bilanga Vaccha insulted me.' The Buddha ordered Bilanga Vaccha to come and repent to the river deity. Bilanga Vaccha called out, 'Little maid, come here, I will repent to you.' The crowd laughed, saying, 'Repenting, yet further insulting.' The Buddha asked the river deity, 'Did you see Bilanga Vaccha join his palms?' She replied, 'Indeed, I saw it.' The Buddha said, 'The repentance is complete, there is no arrogance, and to have such words, know that this person has been a Brahmin for five hundred lifetimes.' He also saw that the river deity in a previous life had been his maidservant, often arrogant, belittling and laughing at others, merely habitual words from the past. Sariputta (one of the Buddha's ten great disciples, known for his wisdom) becoming angry was like this: At that time, Rahula (the Buddha's son) was walking with the Buddha. The Buddha asked Rahula, 'Why are you so weak and emaciated?' Rahula replied to the Buddha in verse, 'If a person eats oil, they gain strength; if they eat ghee, they gain a good complexion; eating sesame dregs and vegetables yields neither good complexion nor strength; the Great Virtuous One, the World Honored One, should know this yourself.' The Buddha asked Rahula, 'Who is the senior monk in this assembly?' Rahula replied, 'The Venerable Sariputta.' The Buddha said, 'Sariputta eats impure food.' At that time, Sariputta, hearing these words indirectly, immediately vomited the food and vowed, 'From now on, I will no longer accept invitations.' At that time, King Pasenadi (the king of Kosala) and Sudatta (Anathapindika) and others went to Sariputta, (thinking) the Buddha does not accept invitations for no reason, now (Sariputta) does not accept invitations, how can we obtain pure faith? Sariputta recounted to the king the words with which the Buddha had rebuked him. The king reported to the Buddha, and the Buddha ordered (Sariputta) to still accept invitations, (Sariputta) still did not accept. The Buddha said, 'This person's mind is firm and cannot be changed again.' In the past, he was a snake that harmed a king, and the doctor ordered him to cough up the venom; if he did not cough it up, he would have to enter the fire. He thought, 'My venom has already been released, why should I cough again?' And suddenly entered the fire.

火死。以由善惡不相妨故。故得極果猶有于惡。譬如下舉譬。大虛空中都無明暗。明暗約色故有相除。法性太虛本無善惡。凡夫情謂善惡相除。故寄小乘及諸凡夫。善惡二法不相妨者。以由體性本不二故。如是達者方顯菩提。所以于惡令修止觀達惡無惡見惡體性。即知體性本無善惡。若人下正明於惡修觀。此且通明對惡設觀。雖用九想等折伏彌劇。故應用今四運推檢。恣其意地制其身口。以觀推窮今欲破壞。故云蔽若不起不得修觀。譬如下舉譬也。綸者絲索也。亦可作輪字。釣法似輪故云輪釣。大論云。吞鉤之魚雖在池中。在水不久。行者亦爾。信深般若當知不久在生死中。此觀貪慾。論云生死者。因中說果故云生死耳。重欲如魚強觀微如繩弱。恐觀力微為欲得便。不須卒斷恣之用觀。是故誡言不可爭牽。觀法為鉤恣起為餌。餌者食也。欲輸觀便名為入口。長時為遠少時為近。增盛為浮微劣為沈。恒用此觀追之不捨。不使成因至於來果。名為不久。欲斷觀成名為收穫。初成為收。入位為獲。于蔽下閤中言若無等者。此觀既有治欲之能。數起重欲彌彰觀妙。故云有魚多大唯佳。常以妙觀隨之不捨。數起為多深重為大。此蔽不久等者。復更借喻以結法文。御者進也。大經第九云。如以咒術咒藥令良。用涂革屣以觸毒蟲。毒

【現代漢語翻譯】現代漢語譯本火的熄滅。因為善與惡互不妨礙的緣故。所以證得極果（涅槃的最高境界）仍然會有惡的存在。譬如下面的比喻。廣闊的虛空中本來沒有明暗。明暗是相對於色法（物質現象）而存在，所以有相互排斥。法性（事物本來的性質）如同太虛一樣，本來沒有善惡。凡夫的情識認為善惡是相互排斥的。所以針對小乘（聲聞乘）以及各種凡夫，善與惡兩種法不互相妨礙，是因為它們的體性本來就不是二元的。像這樣通達的人才能顯現菩提（覺悟）。所以在面對惡的時候，要修習止觀（止息妄念，觀察實相），通達惡的本性就是無惡，見到惡的體性。就知道體性本來就沒有善惡。如果有人，下面正式說明在面對惡的時候修觀。這且是普遍說明針對惡而設立的觀法。即使使用九想觀（觀想屍體腐爛的九個階段）等方法來折伏，效果也可能不明顯。所以應該運用現在的四運（四種推求運動）來推究檢查。放縱其意念，控制其身口。用觀來推究窮盡，現在想要破壞它。所以說如果蔽障不生起，就無法修觀。譬如下面的比喻。綸，是絲繩。也可以寫作輪字。釣魚的方法像輪子一樣，所以說是輪釣。《大智度論》說：『吞了鉤的魚即使在池塘中，在水裡的時間也不會長久。』修行者也是這樣，如果對般若（智慧）有深刻的信心，應當知道不會長久地處在生死輪迴中。這是觀察貪慾。論中說生死，是在因中說果，所以說是生死。貪慾深重就像魚一樣，觀想的力量微弱就像繩子一樣。恐怕觀想的力量微弱，讓貪慾得逞。不需要立刻斷除，放縱它，然後用觀想。所以告誡說不可以強行拉扯。觀想的方法就像魚鉤，放縱貪慾就像魚餌。魚餌就是食物。貪慾輸給觀想就叫做入口。時間長就叫做遠，時間短就叫做近。增盛就叫做浮，微弱就叫做沉。經常用這種觀想追逐它不放，不讓它形成惡因，導致未來的惡果，就叫做不久。貪慾斷除，觀想成就，就叫做收穫。初步成就叫做收，進入果位叫做獲。在蔽障下面，閤中說如果無等，這種觀想既然有治療貪慾的能力，多次生起深重的貪慾，反而更加彰顯觀想的妙用。所以說有魚多大唯佳。經常用妙觀跟隨它不放，多次生起叫做多，深重叫做大。這種蔽障不久等，再次借用比喻來總結法義。御者，是前進的意思。《大般涅槃經》第九卷說：『如同用咒術加持藥物，使其有效。用塗抹過的革履來接觸毒蟲，毒』

【English Translation】 English version The extinguishing of fire. Because good and evil do not obstruct each other. Therefore, even after attaining the ultimate fruit (the highest state of Nirvana), there is still evil. For example, consider the following analogy. In the vast emptiness, there is originally no light or darkness. Light and darkness exist in relation to form (material phenomena), so they are mutually exclusive. The nature of Dharma (the inherent nature of things) is like the great void, originally without good or evil. Ordinary people's emotions consider good and evil to be mutually exclusive. Therefore, addressing the Hinayana (Śrāvakayāna) and various ordinary people, the two dharmas of good and evil do not obstruct each other because their essence is not dual. Only those who understand in this way can manifest Bodhi (enlightenment). Therefore, when facing evil, one should practice cessation and contemplation (stopping妄念, observing reality), understanding that the nature of evil is non-evil, seeing the essence of evil. Then one knows that the essence originally has no good or evil. If someone, below, formally explains practicing contemplation when facing evil. This is a general explanation of establishing contemplation in response to evil. Even if using the Nine Contemplations (contemplating the nine stages of a corpse's decay) and other methods to subdue, the effect may not be significant. Therefore, one should use the current Four Movements (four types of investigative movements) to investigate and examine. Indulge the mind, control the body and speech. Use contemplation to investigate exhaustively, now wanting to destroy it. Therefore, it is said that if the obscuration does not arise, one cannot practice contemplation. For example, consider the following analogy. 綸 (lún), is a silk rope. It can also be written as 輪 (lún). The method of fishing is like a wheel, so it is called wheel fishing. The Mahāprajñāpāramitāśāstra says: 'A fish that has swallowed a hook, even if it is in a pond, will not be in the water for long.' A practitioner is also like this; if one has deep faith in Prajna (wisdom), one should know that one will not be in samsara (the cycle of birth and death) for long. This is observing greed. The treatise says that birth and death are speaking of the result in the cause, so it is called birth and death. Heavy greed is like a fish, and the power of contemplation is weak like a rope. Fearing that the power of contemplation is weak, allowing greed to prevail. There is no need to cut it off immediately, indulge it, and then use contemplation. Therefore, it is warned that one should not pull it forcefully. The method of contemplation is like a fishhook, indulging greed is like bait. Bait is food. Greed losing to contemplation is called entering the mouth. A long time is called far, a short time is called near. Increasing is called floating, weakening is called sinking. Constantly use this contemplation to chase it without letting go, not allowing it to form an evil cause, leading to future evil results, which is called not long. Cutting off greed and achieving contemplation is called harvest. Initial achievement is called 收 (shōu), entering the fruit position is called 獲 (huò). Below the obscuration, in the combination, it says if there is no etc., since this contemplation has the ability to cure greed, repeatedly arising deep greed, on the contrary, highlights the wonderful use of contemplation. Therefore, it is said that having many big fish is only good. Constantly follow it without letting go with wonderful contemplation, repeatedly arising is called many, deep and heavy is called big. This obscuration not long etc., again borrows an analogy to conclude the Dharma meaning. 御者 (yù zhě), means to advance. The ninth volume of the Mahāparinirvāṇa Sūtra says: 'It is like using mantras to bless medicine, making it effective. Using smeared leather shoes to touch poisonous insects, poison'

為之消。蔽亦如是。以觀觀之。是蔽不久堪任為觀。蔽體全轉故云堪任。欲如革屣觀如良藥。以法法欲義之如涂。觀成入欲欲無不破。如觸毒蟲毒為之消。欲轉為智智慧進道。運至涅槃名堪乘御。云何下別明用觀。初約貪慾於六蔽中即屬初蔽。貪慾即是慳之流例。於三毒中正是初毒。即為三觀。注其三者是也。初空觀中初文四運用觀方法。為當下正用觀推。今初是初運望第二運四句推法。先列四句。若未下卻覆推檢。即滅而生生滅相違者。滅與生反。若即滅生故成相違。如燈滅處即名為明。故無是處。若離生則無因者。離此滅處孤然自生。故成無因。如離燈滅處自然生焰。又若許無因而有生者。諸無因處亦應有生。如無乳處亦應有酪。乃至木石應有心生。次未貪至無因者。貪雖未起體性是生。初立句竟。次為即為離者先定之。若即下次難。先難即也。不滅而生。即此不滅復生欲貪。故成未貪與欲貪並。若許二並則應生邊復生于生。故云無窮。若離下難離句也。無因同前故云亦也。若亦滅下難第三句者。若俱存者。如相違因而生果者。是義不然。相違之法二法不併。豈共為因而能生果。是故互責云不相須。亦是于滅復是不滅。故云不定。此不定因。豈生欲生決定之果。若其下復以一異重責其因。若言體一相違之法體不應

【現代漢語翻譯】現代漢語譯本：使其消散。遮蔽也是如此。用觀照來觀察它。這種遮蔽不久就能被觀照所駕馭。遮蔽的本體完全轉化，所以說能夠駕馭。慾望就像破舊的鞋子，觀照就像良藥。用法來塗抹慾望的意義。觀照一旦成就，進入慾望之中，沒有不能破除的。就像接觸到毒蟲，毒性就會消散。慾望轉化為智慧，智慧促進修行。執行到涅槃的境界，就叫做能夠乘御。下面如何分別說明運用觀照。首先從貪慾入手，在六種遮蔽中屬於第一種遮蔽。貪慾是慳吝的流弊。在三種毒素中正是第一種毒素。這就是三種觀照。註釋中的『其三者』就是指這個。在空觀中，最初的文字是四種運用觀照的方法。當下正是運用觀照來推論。現在最初是運用期望第二種運用的四句推論方法。先列出四句。如果『未』字句以下卻又反過來推究檢查。即滅而生，生滅相互違背。滅與生相反。如果說是『即滅生』，就成了相互違背。比如燈熄滅的地方立即就有了光明。所以沒有這種道理。如果離開生就沒有原因。離開這個滅的地方，孤零零地自己產生。這就成了沒有原因。比如離開燈熄滅的地方自然產生火焰。又如果允許沒有原因而有產生，那麼所有沒有原因的地方都應該有產生。比如沒有牛奶的地方也應該有奶酪。甚至木頭石頭也應該有心產生。其次，『未貪』到『無因』。貪慾雖然沒有生起，但體性是生。最初立下句子完畢。其次，對於『即』和『離』先確定它。如果『即』字句以下就進行責難。先責難『即』。不滅而生。就是這個不滅又產生欲貪。所以成了『未貪』與『欲貪』並存。如果允許二者並存，那麼應該生邊又生於生。所以說是無窮無盡。如果『離』字句以下責難『離』的說法。沒有原因與前面相同，所以說是『亦』。如果『亦滅』以下責難第三句。如果俱存，就像相互違背的原因產生結果，這種道理是不成立的。相互違背的兩種法不能並存。怎麼能共同作為原因而產生結果呢？所以互相責備說『不相須』。也是對於滅又是『不滅』。所以說是不定。這種不定的原因，怎麼能產生欲生這種決定的結果呢？如果下面又用『一』和『異』來重複責難它的原因。如果說本體是『一』，相互違背的法本體不應該 English version: To make it disappear. Obscuration is also like this. Observe it with contemplation. This obscuration will soon be able to be managed by contemplation. The substance of obscuration is completely transformed, so it is said to be able to be managed. Desire is like worn-out shoes, contemplation is like good medicine. Use the Dharma to smear the meaning of desire. Once contemplation is accomplished, entering into desire, there is nothing that cannot be broken. Just like touching a poisonous insect, the poison will disappear. Desire is transformed into wisdom, and wisdom promotes practice. Running to the realm of Nirvana is called being able to ride. How to explain the use of contemplation separately below. First start with greed, which belongs to the first obscuration among the six obscurations. Greed is the abuse of stinginess. It is the first poison among the three poisons. These are the three contemplations. 『Its three』 in the note refers to this. In the contemplation of emptiness, the initial text is the four methods of using contemplation. The present is the use of contemplation to deduce. Now the first is the four-sentence deduction method of using expectation of the second use. First list the four sentences. If the sentence below 『not yet』 is reversed to investigate and check. That is, extinction and birth, birth and extinction contradict each other. Extinction is the opposite of birth. If it is said that 『extinction and birth』 become contradictory. For example, the place where the lamp goes out immediately has light. So there is no such reason. If there is no cause to leave birth. Leaving this place of extinction, it arises alone. This becomes without cause. For example, flames naturally arise from the place where the lamp goes out. Furthermore, if it is allowed that there is production without cause, then all places without cause should have production. For example, there should be cheese where there is no milk. Even wood and stone should have the mind to produce. Secondly, 『not yet greedy』 to 『no cause』. Although greed has not arisen, its substance is birth. The initial sentence is completed. Secondly, for 『immediate』 and 『separate』, first determine it. If the sentence below 『immediate』 is blamed. First blame 『immediate』. Not extinguished but born. That is, this unextinguished produces lust and greed again. So it becomes 『not yet greedy』 and 『lust and greed』 coexist. If the two are allowed to coexist, then the side of birth should be born again. So it is said to be endless. If the sentence below 『separate』 blames the statement of 『separate』. No cause is the same as before, so it is said to be 『also』. If 『also extinguished』 below blames the third sentence. If they both exist, just like contradictory causes produce results, this reason is not valid. Two contradictory laws cannot coexist. How can they jointly be the cause and produce results? Therefore, they blame each other and say 『do not need each other』. It is also for extinction and 『not extinction』. So it is said to be uncertain. How can this uncertain cause produce the definite result of desire to be born? If below, the reason is repeatedly blamed with 『one』 and 『different』. If it is said that the substance is 『one』, the substance of contradictory laws should not be

【English Translation】 To make it disappear. Obscuration is also like this. Observe it with contemplation. This obscuration will soon be able to be managed by contemplation. The substance of obscuration is completely transformed, so it is said to be able to be managed. Desire is like worn-out shoes, contemplation is like good medicine. Use the Dharma to smear the meaning of desire. Once contemplation is accomplished, entering into desire, there is nothing that cannot be broken. Just like touching a poisonous insect, the poison will disappear. Desire is transformed into wisdom, and wisdom promotes practice. Running to the realm of Nirvana is called being able to ride. How to explain the use of contemplation separately below. First start with greed, which belongs to the first obscuration among the six obscurations. Greed is the abuse of stinginess. It is the first poison among the three poisons. These are the three contemplations. 『Its three』 in the note refers to this. In the contemplation of emptiness, the initial text is the four methods of using contemplation. The present is the use of contemplation to deduce. Now the first is the four-sentence deduction method of using expectation of the second use. First list the four sentences. If the sentence below 『not yet』 is reversed to investigate and check. That is, extinction and birth, birth and extinction contradict each other. Extinction is the opposite of birth. If it is said that 『extinction and birth』 become contradictory. For example, the place where the lamp goes out immediately has light. So there is no such reason. If there is no cause to leave birth. Leaving this place of extinction, it arises alone. This becomes without cause. For example, flames naturally arise from the place where the lamp goes out. Furthermore, if it is allowed that there is production without cause, then all places without cause should have production. For example, there should be cheese where there is no milk. Even wood and stone should have the mind to produce. Secondly, 『not yet greedy』 to 『no cause』. Although greed has not arisen, its substance is birth. The initial sentence is completed. Secondly, for 『immediate』 and 『separate』, first determine it. If the sentence below 『immediate』 is blamed. First blame 『immediate』. Not extinguished but born. That is, this unextinguished produces lust and greed again. So it becomes 『not yet greedy』 and 『lust and greed』 coexist. If the two are allowed to coexist, then the side of birth should be born again. So it is said to be endless. If the sentence below 『separate』 blames the statement of 『separate』. No cause is the same as before, so it is said to be 『also』. If 『also extinguished』 below blames the third sentence. If they both exist, just like contradictory causes produce results, this reason is not valid. Two contradictory laws cannot coexist. How can they jointly be the cause and produce results? Therefore, they blame each other and say 『do not need each other』. It is also for extinction and 『not extinction』. So it is said to be uncertain. How can this uncertain cause produce the definite result of desire to be born? If below, the reason is repeatedly blamed with 『one』 and 『different』. If it is said that the substance is 『one』, the substance of contradictory laws should not be

一。若言體異滅與不滅復不相關。何得二法共為一因而生於果。如雲乳亦滅亦不滅而生酪者。無有是處。若非下難第四句。凡雙非句本破兩亦。兩亦即是第三句也。故第三被破更至第四。故亦責云。為有為無。若是有是無還同第三。單有單無復同初二。是則雙非不異前三。何須更立。是故結云何謂雙非。以乳為譬準前可知。此妙觀門假設賓主。唸唸研核使一剎那無逃避處。性相俱泯方名即空。空故不見欲貪慾生。次還轉下準義應有六十四句。現文唯有一十六句。如向四句即是責于欲貪慾生不可得竟。還轉向來四句之法。推下三句。只應合云不生乃至非生非不生。今文云生乃至非生非不生者。或是重舉或是文剩。問。何故復推下之三句。答。前雖推于欲貪慾生。既不見生。恐計無生乃至轉計非生非無生等。是故還須更推下三。若推無生應云爲當未貪慾滅欲貪慾不生。為當未貪慾不滅欲貪慾不生。為當未貪慾亦滅亦不滅欲貪慾不生。為當未貪慾非滅非不滅欲貪慾不生。一一亦須復推重責有無即離及以性等。具如初句。但以不生用替于生為異耳。復應以未貪慾滅等。對推欲貪慾亦生亦不生非生非不生亦如是。此名推于具足四句相。故復更推正貪慾及以已未更生三個一十六句。故知今文但推初句。初句既爾餘三準知。皆以未貪

【現代漢語翻譯】現代漢語譯本一。如果說本體的生滅與不生滅互不相關，那又怎麼能讓兩種法則共同作為一種原因而產生結果呢？比如，說牛奶既生滅又不生滅，然後產生奶酪，這是不可能的。如果不是用下面的詰難第四句，凡是雙重否定的句子，本來就是爲了破斥『兩者都是』的情況。『兩者都是』就是第三句的意思。所以第三句被破斥后，才到第四句。所以也責問說：『是有還是無？』如果是有，或者無，那就和第三句相同了。單獨的有，單獨的無，又和最初的兩句相同了。這樣，雙重否定和前面的三種情況沒有區別，又何必再立雙重否定呢？所以結論說，什麼是雙重否定？用牛奶作比喻，參照前面就可以知道。這種微妙的觀法，假設賓主，唸唸研核，使一剎那也沒有逃避之處。自性與現象都泯滅了，才叫做『即空』。因為空，所以不見欲貪慾生。接下來還轉向下文，按照文義應該有六十四句。現在文中只有一十六句。比如前面的四句，就是責問欲貪慾生不可得究竟。還轉向原來的四句之法，推導下面的三句。只應該合起來說『不生』，乃至『非生非不生』。現在文中說『生』，乃至『非生非不生』，或許是重複，或許是文字多餘。問：為什麼又要推導下面的三句？答：前面雖然推導了欲貪慾生，既然不見生，恐怕會執著于無生，乃至轉而執著于非生非無生等。所以還需要再推導下面的三句。如果推導無生，應該說『當未貪慾滅欲貪慾不生』，『當未貪慾不滅欲貪慾不生』，『當未貪慾亦滅亦不滅欲貪慾不生』，『當未貪慾非滅非不滅欲貪慾不生』。每一句也都需要再推導重責有無即離以及自性等，完全像最初的句子一樣。只是用『不生』代替『生』作為區別罷了。還應該用未貪慾滅等，來推導欲貪慾『亦生亦不生』，『非生非不生』，也像這樣。這叫做推導具足四句相。所以又再推導正貪慾以及已未更生三個一十六句。所以知道現在文中只推導了最初的句子。最初的句子既然這樣，其餘的三句參照就可以知道。都用未貪。

【English Translation】 English version I. If it is said that the nature of arising and ceasing is unrelated to non-arising and non-ceasing, how can two such principles jointly serve as a single cause to produce a result? For example, to say that milk both ceases and does not cease, and then produces cheese, is impossible. If it were not for the fourth line of the following refutation, all doubly negative statements are fundamentally intended to refute the 'both are' situation. 'Both are' is the meaning of the third line. Therefore, after the third line is refuted, it proceeds to the fourth line. Thus, it also questions: 'Is there being or non-being?' If there is being or non-being, it is the same as the third line. Single being, single non-being, are again the same as the initial two lines. In this way, the double negative is no different from the preceding three situations, so why establish a double negative again? Therefore, it concludes, what is a double negative? Using milk as an analogy, one can understand by referring to the preceding. This subtle method of contemplation assumes a subject and object, examining and scrutinizing each thought, leaving no room for escape in a single instant. When both nature and appearance are extinguished, it is called 'emptiness itself' (即空). Because of emptiness, one does not see the arising of desire and greed (欲貪慾生). Next, turning downwards, according to the meaning, there should be sixty-four lines. Currently, there are only sixteen lines in the text. For example, the preceding four lines question the ultimate unobtainability of the arising of desire and greed. Turning back to the original four principles, infer the following three lines. It should only be combined to say 'non-arising,' up to 'neither arising nor non-arising.' Now the text says 'arising,' up to 'neither arising nor non-arising,' perhaps it is repetition or superfluous text. Question: Why infer the following three lines again? Answer: Although the arising of desire and greed was previously inferred, since arising is not seen, there is fear of clinging to non-arising, and even turning to clinging to neither arising nor non-arising, etc. Therefore, it is necessary to infer the following three lines again. If inferring non-arising, it should say 'When desire and greed have not ceased, desire and greed do not arise,' 'When desire and greed have not ceased, desire and greed do not arise,' 'When desire and greed have not ceased, desire and greed both cease and do not cease,' 'When desire and greed have not ceased, desire and greed neither cease nor do not cease.' Each line also needs to be inferred again, heavily questioning being and non-being, separation, and self-nature, etc., just like the initial line. The only difference is using 'non-arising' to replace 'arising.' It should also use the non-cessation of desire and greed, etc., to infer that desire and greed 'both arise and do not arise,' 'neither arise nor do not arise,' and so on. This is called inferring the complete four-line aspect. Therefore, it further infers the three sets of sixteen lines for correct desire and greed, as well as already un-greed. Therefore, it is known that the current text only infers the initial line. Since the initial line is like this, the remaining three lines can be understood by reference. All use un-greed.

欲中四句著前。欲貪慾中一句在後。即以生等四欲貪慾對前四個未貪慾故成十六句。今且具作三個十六句圖使文可見。則已望未比準可知。初十六句者如向已釋。更為圖之。為當。欲貪慾生(未貪慾滅)(未貪慾不滅)(未貪慾亦滅亦不滅)(未貪慾非滅非不滅)欲貪慾不生(未貪慾滅)(未貪慾不滅)(未貪慾亦滅亦不滅)(未貪慾非滅非不滅)欲貪慾亦生亦不生(未貪慾滅)(未貪慾不滅)(未貪慾亦滅亦不滅)(未貪慾非滅非不滅)欲貪慾非生非不生(未貪慾滅)(未貪慾不滅)(未貪慾亦滅亦不滅)(未貪慾非滅非不滅)

下三四句例初四句作應可解。故今文中不復委書。如是推檢未貪慾中求欲貪慾四句叵得。尚不見有欲貪慾心非生非不生。況復于生。雖有此推欲心粗盛。或復未推欲貪慾心。以至正起。雖爾非身造境名之為正。但是起心推令不起。故須還用一十六句。向欲貪慾中求正貪慾。永不可得。何者。此之正起必藉欲起。故推欲起求正叵得。為當。正貪慾生(欲貪慾滅)(欲貪慾不滅)(欲貪慾亦滅亦不滅)(欲貪慾非滅非不滅)正貪慾不生(欲貪慾滅)(欲貪慾不滅)(欲貪慾亦滅亦不滅)(欲貪慾非滅非不滅)正貪慾亦生亦不生(欲貪慾滅)(欲貪慾不滅)(欲貪慾亦滅亦不滅)(欲貪慾非

【現代漢語翻譯】現代漢語譯本將『欲』中的四句話放在前面，將『欲貪慾』中的一句話放在後面。這樣，用『生』等四種『欲貪慾』來對應前面的四個『未貪慾』，就形成了十六句話。現在先完整地做出三個十六句圖，使文義顯現，那麼已經推知的就可以比照尚未推知的來理解。最初的十六句就像之前已經解釋的那樣，再用圖來表示。如下：『欲貪慾』生（『未貪慾』滅）（『未貪慾』不滅）（『未貪慾』亦滅亦不滅）（『未貪慾』非滅非不滅）；『欲貪慾』不生（『未貪慾』滅）（『未貪慾』不滅）（『未貪慾』亦滅亦不滅）（『未貪慾』非滅非不滅）；『欲貪慾』亦生亦不生（『未貪慾』滅）（『未貪慾』不滅）（『未貪慾』亦滅亦不滅）（『未貪慾』非滅非不滅）；『欲貪慾』非生非不生（『未貪慾』滅）（『未貪慾』不滅）（『未貪慾』亦滅亦不滅）（『未貪慾』非滅非不滅）。下面的三四句可以像最初的四句那樣理解，所以現在文中不再詳細書寫。像這樣推究檢查，在『未貪慾』中尋求『欲貪慾』的四句話是找不到的。甚至沒有『欲貪慾』心非生非不生的情況，更何況是生。雖然有這樣的推究，但『欲』心粗猛強盛，或者還沒有推究『欲貪慾』心，以至於真正生起。即使這樣，不是身體造作境界，就不能稱之為『正』。只是生起念頭來推拒它，使它不生起。所以必須還要用十六句話。在『欲貪慾』中尋求『正貪慾』，永遠不可能得到。為什麼呢？因為這『正』的生起必定要依靠『欲』的生起。所以推究『欲』的生起，尋求『正』是找不到的。如下：『正貪慾』生（『欲貪慾』滅）（『欲貪慾』不滅）（『欲貪慾』亦滅亦不滅）（『欲貪慾』非滅非不滅）；『正貪慾』不生（『欲貪慾』滅）（『欲貪慾』不滅）（『欲貪慾』亦滅亦不滅）（『欲貪慾』非滅非不滅）；『正貪慾』亦生亦不生（『欲貪慾』滅）（『欲貪慾』不滅）（『欲貪慾』亦滅亦不滅）（『欲貪慾』非

【English Translation】 English version Place the four sentences from 『desire』 (yu) before, and place one sentence from 『desire-greed』 (yu tan yu) after. Thus, using the four 『desire-greeds』 such as 『arising』 to correspond to the previous four 『non-greeds』 (wei tan yu), sixteen sentences are formed. Now, let's create three complete diagrams of sixteen sentences to make the meaning of the text clear, so that what has already been inferred can be understood by analogy to what has not yet been inferred. The initial sixteen sentences are as explained before, and are represented in a diagram as follows: 『Desire-greed』 arises (『Non-greed』 ceases) (『Non-greed』 does not cease) (『Non-greed』 both ceases and does not cease) (『Non-greed』 neither ceases nor does not cease); 『Desire-greed』 does not arise (『Non-greed』 ceases) (『Non-greed』 does not cease) (『Non-greed』 both ceases and does not cease) (『Non-greed』 neither ceases nor does not cease); 『Desire-greed』 both arises and does not arise (『Non-greed』 ceases) (『Non-greed』 does not cease) (『Non-greed』 both ceases and does not cease) (『Non-greed』 neither ceases nor does not cease); 『Desire-greed』 neither arises nor does not arise (『Non-greed』 ceases) (『Non-greed』 does not cease) (『Non-greed』 both ceases and does not cease) (『Non-greed』 neither ceases nor does not cease). The following three or four sentences can be understood like the initial four sentences, so they are not written in detail in the text now. Examining and investigating in this way, seeking the four sentences of 『desire-greed』 within 『non-greed』 is impossible to find. There is not even a case where the mind of 『desire-greed』 neither arises nor does not arise, let alone arises. Although there is such investigation, the 『desire』 mind is coarse and strong, or the 『desire-greed』 mind has not yet been investigated, to the point of truly arising. Even so, it cannot be called 『right』 (zheng) unless the body creates the realm. It is only raising the thought to reject it, so that it does not arise. Therefore, it is still necessary to use sixteen sentences. Seeking 『right-greed』 (zheng tan yu) within 『desire-greed』 is never possible. Why? Because the arising of this 『right』 must rely on the arising of 『desire』. Therefore, investigating the arising of 『desire』 to seek 『right』 is impossible to find. As follows: 『Right-greed』 arises (『Desire-greed』 ceases) (『Desire-greed』 does not cease) (『Desire-greed』 both ceases and does not cease) (『Desire-greed』 neither ceases nor does not cease); 『Right-greed』 does not arise (『Desire-greed』 ceases) (『Desire-greed』 does not cease) (『Desire-greed』 both ceases and does not cease) (『Desire-greed』 neither ceases nor does not cease); 『Right-greed』 both arises and does not arise (『Desire-greed』 ceases) (『Desire-greed』 does not cease) (『Desire-greed』 both ceases and does not cease) (『Desire-greed』 neither

滅非不滅)正貪慾非生非不生(欲貪慾滅)(欲貪慾不滅)(欲貪慾亦滅亦不滅)(欲貪慾非滅非不滅)

如是推撿。尚不見正貪慾非生非不生。況復見生。雖復不起惑既未斷。但是暫息及緣境謝。名貪慾已。防後起故故須更推。若謂此心為無生者。謬之甚矣。為當。貪慾已生(正貪慾滅)(正貪慾不滅)(正貪慾亦滅亦不滅)(正貪慾非滅非不滅)貪慾已不生(正貪慾滅)(正貪慾不滅)(正貪慾亦滅亦不滅)(正貪慾非滅非不滅)貪慾已亦生亦不生(正貪慾滅)(正貪慾不滅)(正貪慾亦滅亦不滅)(正貪慾非滅非不滅)貪慾已非生非不生(正貪慾滅)(正貪慾不滅)(正貪慾亦滅亦不滅)(正貪慾非滅非不滅)

此前貪慾雖復暫息名貪慾已。對余境時複名為未。已未雖即同是不起。對境時別。相待成異。初息名已。息已名未。故此未心通對十界。后若別起此未屬別。恐屬別故故亦須對起已觀之。應云爲當貪慾已心滅。未貪慾心生。為貪慾已心不滅。未貪慾心生。貪慾已心亦滅亦不滅。未貪慾心生。貪慾已心非滅非不滅。未貪慾心生。乃至未貪慾心非生非不生。成十六句。問。已但名滅未名不生。云何俱具生等四句。答。今觀念念皆是于生。但望境暫息及以未起。得已未名。於此已未恐計生等。故須

【現代漢語翻譯】現代漢語譯本滅非不滅) 正貪慾非生非不生 (欲貪慾滅) (欲貪慾不滅) (欲貪慾亦滅亦不滅) (欲貪慾非滅非不滅)

如此推究檢查，尚且不能見到真正的貪慾是非生非不生的狀態，更何況見到貪慾的生起呢？即使暫時不起惑，惑也並未斷除，這只是暫時的止息以及因緣境界的消退，可以稱作貪慾已止。爲了防止以後再生起，所以需要進一步推究。如果認為這個心是無生的，那就大錯特錯了。那麼，當貪慾已經生起時，(真正的貪慾滅) (真正的貪慾不滅) (真正的貪慾亦滅亦不滅) (真正的貪慾非滅非不滅)；貪慾已經不生時，(真正的貪慾滅) (真正的貪慾不滅) (真正的貪慾亦滅亦不滅) (真正的貪慾非滅非不滅)；貪慾已經亦生亦不生時，(真正的貪慾滅) (真正的貪慾不滅) (真正的貪慾亦滅亦不滅) (真正的貪慾非滅非不滅)；貪慾已經非生非不生時，(真正的貪慾滅) (真正的貪慾不滅) (真正的貪慾亦滅亦不滅) (真正的貪慾非滅非不滅)。

此前貪慾雖然暫時止息，可以稱作貪慾已止，但面對其他境界時，又可以稱作貪慾未起。已止和未起雖然都是不起的狀態，但面對的境界不同，相互對待就形成了差異。最初的止息稱作『已』，止息之後的稱作『未』。所以這個『未』心可以通達十界。之後如果再次生起，這個『未』就屬於其他的了。因為擔心屬於其他的，所以也需要對照生起的情況來觀察。應該說，當貪慾已止的心滅時，未起的貪慾心生起；當貪慾已止的心不滅時，未起的貪慾心生起；貪慾已止的心亦滅亦不滅時，未起的貪慾心生起；貪慾已止的心非滅非不滅時，未起的貪慾心生起。乃至未起的貪慾心非生非不生，總共構成十六句。問：『已』只是稱作滅，『未』只是稱作不生，為什麼都具備生等四句呢？答：現在觀念唸唸都是生起，只是相對於境界的暫時止息以及尚未生起，才得到『已』和『未』的名稱。對於這個『已』和『未』，擔心執著于生等，所以需要……

【English Translation】 English version Extinction is not non-extinction) Correct craving is neither arising nor non-arising (desire, craving extinguished) (desire, craving not extinguished) (desire, craving both extinguished and not extinguished) (desire, craving neither extinguished nor not extinguished).

Examining and investigating in this way, one still cannot see the true state of craving as neither arising nor non-arising, let alone see the arising of craving. Even if delusion does not arise temporarily, it has not been eradicated. This is only a temporary cessation and the fading away of conditioned realms, which can be called 'craving ceased'. To prevent it from arising again later, further investigation is needed. If one thinks that this mind is unborn, that is a great mistake. So, when craving has already arisen, (true craving extinguished) (true craving not extinguished) (true craving both extinguished and not extinguished) (true craving neither extinguished nor not extinguished); when craving has not arisen, (true craving extinguished) (true craving not extinguished) (true craving both extinguished and not extinguished) (true craving neither extinguished nor not extinguished); when craving has both arisen and not arisen, (true craving extinguished) (true craving not extinguished) (true craving both extinguished and not extinguished) (true craving neither extinguished nor not extinguished); when craving has neither arisen nor not arisen, (true craving extinguished) (true craving not extinguished) (true craving both extinguished and not extinguished) (true craving neither extinguished nor not extinguished).

Although the previous craving has temporarily ceased and can be called 'craving ceased', when facing other realms, it can also be called 'craving not yet arisen'. 'Ceased' and 'not yet arisen' are both states of non-arising, but because they face different realms, they become different in relation to each other. The initial cessation is called 'ceased', and after cessation is called 'not yet arisen'. Therefore, this 'not yet arisen' mind can penetrate the ten realms. If it arises again later, this 'not yet arisen' belongs to something else. Because of the concern that it belongs to something else, it is also necessary to observe it in relation to the arising. It should be said that when the mind of 'craving ceased' is extinguished, the mind of 'craving not yet arisen' arises; when the mind of 'craving ceased' is not extinguished, the mind of 'craving not yet arisen' arises; when the mind of 'craving ceased' is both extinguished and not extinguished, the mind of 'craving not yet arisen' arises; when the mind of 'craving ceased' is neither extinguished nor not extinguished, the mind of 'craving not yet arisen' arises. And so on, until the mind of 'craving not yet arisen' is neither arising nor non-arising, forming sixteen sentences in total. Question: 'Ceased' is only called extinction, and 'not yet arisen' is only called non-arising. Why do they both have the four sentences of arising, etc.? Answer: Now, every thought is arising, but in relation to the temporary cessation of the realm and the state of not yet arising, we get the names 'ceased' and 'not yet arisen'. Regarding this 'ceased' and 'not yet arisen', there is a concern of clinging to arising, etc., so it is necessary to...

復以四句推之。若言已心但名滅者。正心亦應但名為生。何等亦具無等三句。是故當知皆用四句。又于已心推未心者。一防當起。二未契真。防過入理是故須檢。並此十六。合成四個一十六句。若才觀便悟。一句即足。何須苦至六十四耶。為鈍根者展轉生計。是故具破六十四句。若是具出轉計之相。至第五卷三假四句。具足說之。若論文意即應頓推一一令成不思議境。今文且寄次第別說。故六十四句但名入空。況復先知不思議理。欲心才破妙境宛然。事助尚須正助合行。況此推窮寧不即理。即理之時方見四運心性真如。觀貪慾下結成空觀。言雙照者。貪慾是假推破是空。空無空相。空即假故。假無假相。假即空故。雙亡雙照。如是空假誰不謂是三觀一心。應善推思言同意異。故今但是入空觀耳。皆如上說者。此還轉句皆如初文觀于生句。若是三觀其一之言誠無所以。是故圓觀必云百界即空假中。若言此空雖云其一。空中已具假中觀者。假中二觀例亦應然。假觀文中何故直列十界而已。若蔽恒起下觀成氣分。恒起等者。問。四句推檢貪慾泯然。但有妙觀無復貪慾。何得復云而起而照。答。言起照者正明有起無時不照。照時豈可必須于起。今明此觀有破蔽功。是故須云而起而照。又為防于起時妨照。是故復云而起而照。理

須起不起俱照。照不照俱亡。亡不亡咸泯。泯不泯湛然。如是方成入空之道。是故今云不見起照起照宛然。又觀下假觀也。還舉作受一十二事。一一十界名之為假。一家教門藏通即約六道論假。用觀即有即不即異。其法即是藏通入門。別圓假觀必約十界。但以次第不次第別。一心異心。明境粗妙。比者頻聞觀柱緣生。緣生即空。空假不二名為三觀。作此說者尚未成通。通須四句成性相空。若有中名異通教者。通教何曾無中道名。況復通教仍須四門。門門十乘方名通觀。人不見此何殊暗空。為六度下結成三三昧等恒沙佛法。如是下中觀也。初辨觀相。還撮前來空假二觀。即邊而中方名妙中。是故初云如是觀時指前二觀。並於作受推成空假。今于空假而見即中故云分明。幻化即前十法界假。與空即前性相二空。空假與性三法相即。故無妨礙。故知此中雙照之名與前永別。傅大士獨自詩云。獨自精。其實離聲名。三觀一心融萬品。荊棘叢林皆自平。故知大士亦于作受以修三觀。所以者何下重釋三觀相即之相。前空觀中。但云起照不及見等。此中法性與蔽相即。是故中觀永異於空。貪慾極粗尚即法性。況復余法而非三諦。若蔽礙法性等者。法性與蔽不相礙者約理而說。如水與波不相妨礙。乃至法性與蔽起息相即者。正明令觀蔽

【現代漢語翻譯】現代漢語譯本須起不起俱照（無論動念與否，覺照都存在）。照不照俱亡（覺照與不覺照，都應超越）。亡不亡咸泯（超越超越本身，一切泯滅）。泯不泯湛然（泯滅與不泯滅，都歸於澄澈）。如此方能成就入空之道。因此說，不見起照，起照卻宛然存在。又觀，是下假觀。仍然以作受（感受）等一十二事，一一對應十法界，稱之為假。天臺宗藏教和通教，只在六道中論假。用觀時，即有即不即異。這種方法是藏通二教的入門。別教和圓教的假觀，必須對應十法界，只是在次第和不次第上有所區別，以及一心和異心，明鏡的粗糙和精妙上有所不同。有人經常聽說觀柱子的因緣生滅，因緣生即是空，空假不二，名為三觀。作此說的人，尚未達到通教的境界。通教需要四句來成就性相皆空。如果在有中另立通教之名，那麼通教難道沒有中道之名嗎？況且通教仍然需要四門，門門十乘，才能稱為通觀。人若不明白這些，與身處黑暗虛空有何區別？為六度之下，總結成三三昧等恒河沙數佛法。如是，是中觀。首先辨別觀的相狀。仍然概括前述的空假二觀，即邊而中，方能稱為妙中。因此一開始說，『如是觀時』，指的是前面的空假二觀，並且在作受上推演出空假。現在在空假上見到即中，所以說『分明』。幻化，指的是前面的十法界假。與空，指的是前面的性相二空。空假與性，三法相即，所以沒有妨礙。因此可知，此中雙照之名，與前截然不同。傅大士獨自作詩說：『獨自精，其實離聲名。三觀一心融萬品，荊棘叢林皆自平。』可知大士也是在作受上修習三觀。為什麼呢？下面重新解釋三觀相即之相。前面的空觀中，只說起照，沒有說到見等。此中法性與蔽相即，所以中觀與空觀永遠不同。貪慾極其粗陋，尚且即是法性，何況其餘諸法不是三諦呢？如果說蔽礙法性等，法性與蔽不相妨礙，這是從理上來說，如同水與波不相妨礙。乃至法性與蔽起息相即，正是爲了讓人觀照蔽。

【English Translation】 English version 'Sū qǐ bù qǐ jù zhào' (Whether thoughts arise or not, awareness is always present). 'Zhào bù zhào jù wáng' (Awareness and non-awareness should both be transcended). 'Wáng bù wáng xián mǐn' (Transcending transcendence itself, everything is extinguished). 'Mǐn bù mǐn zhàn rán' (Extinction and non-extinction both return to clarity). Only in this way can one achieve the path of entering emptiness. Therefore, it is said that although the arising of awareness is not seen, it is clearly present. 'Yòu guān' (Further contemplation) refers to the 'xià jiǎ guān' (lower provisional contemplation). It still uses the twelve aspects of 'zuò shòu' (feeling), each corresponding to the Ten Dharma Realms, which are called 'jiǎ' (provisional). In the Tiantai school's teachings of the 'zàng jiào' (Tripitaka teaching) and 'tōng jiào' (shared teaching), the provisional is only discussed within the Six Realms. When using contemplation, it is both existent, non-existent, and different. This method is the entry point for the 'zàng' and 'tōng' teachings. The 'bié jiào' (distinct teaching) and 'yuán jiào' (perfect teaching)'s provisional contemplation must correspond to the Ten Dharma Realms, but they differ in terms of sequential and non-sequential order, as well as single-mindedness and different-mindedness, and the coarseness and subtlety of the mirror. Some people often hear about contemplating the arising and ceasing of conditions of a pillar, the arising of conditions is emptiness, and emptiness and the provisional are non-dual, which is called the Three Contemplations. Those who say this have not yet reached the level of the 'tōng' teaching. The 'tōng' teaching requires four phrases to achieve the emptiness of both nature and characteristics. If one establishes the name of the 'tōng' teaching within existence, then does the 'tōng' teaching not have the name of the Middle Way? Moreover, the 'tōng' teaching still requires four gates, and each gate requires ten vehicles to be called 'tōng guān' (shared contemplation). If people do not understand this, how is it different from being in dark emptiness? Below the Six Perfections, it is summarized into countless Buddha-dharmas such as the Three Samadhis. 'Rú shì' (Thus it is) refers to the Middle Contemplation. First, distinguish the characteristics of contemplation. It still summarizes the aforementioned two contemplations of emptiness and the provisional, and only by being in the middle of the extremes can it be called the Wonderful Middle. Therefore, it is said at the beginning, 'When contemplating in this way,' referring to the previous two contemplations of emptiness and the provisional, and deducing emptiness and the provisional from feeling. Now, seeing the Middle in emptiness and the provisional, it is said to be 'distinct.' Illusion refers to the previous provisional of the Ten Dharma Realms. Emptiness refers to the previous two emptinesses of nature and characteristics. Emptiness, the provisional, and nature, the three dharmas are identical, so there is no obstruction. Therefore, it can be known that the name of dual illumination here is completely different from before. Layman Fu Dashi wrote a poem: 'Alone and refined, in reality, it is beyond sound and name. The Three Contemplations and the One Mind merge into myriad phenomena, and the thorny jungle is all leveled.' It can be known that Dashi also cultivated the Three Contemplations in feeling. Why is this? Below, the aspect of the identity of the Three Contemplations is re-explained. In the previous contemplation of emptiness, only the arising of awareness was mentioned, not seeing, etc. Here, Dharma-nature is identical with obscuration, so the Middle Contemplation is forever different from the Contemplation of Emptiness. Even extreme greed is identical with Dharma-nature, let alone other dharmas that are not the Three Truths? If it is said that obscuration obstructs Dharma-nature, etc., and that Dharma-nature and obscuration do not obstruct each other, this is speaking from the perspective of principle, like water and waves not obstructing each other. Even the arising and ceasing of Dharma-nature and obscuration are identical, which is precisely to allow people to contemplate obscuration.

中法性。法性無起亦復無息。蔽起息故。故云起息。若爾。性無起息蔽有起息。其性天殊何名體一。答。只以蔽性其體不二。故云法性無復起息。是則從理俱無起息。從事說者。蔽有起息性無起息。若絕待者。無蔽無性亦無起息。若得此意。但觀貪慾即是法性。法性無性。是故名為世諦破性。即是性空。此性即法法體即空。名為相空。無行經云下引證也。經云。貪慾即是道。恚癡亦復然。如是三法中。無量諸佛法。若有人分別淫怒癡及道。是人去佛遠。譬如天與地。經意正明蔽性不二。是故誡之。不許分別。凈名下復引凈名者。非道即蔽佛道即性。眾生即菩提涅槃者。具存應云一切眾生即是菩提。不可復得。一切眾生即涅槃相。不可覆滅。菩提乃是證得之道。既即眾生故無所得。涅槃即是寂滅之果。既即眾生亦無別滅。菩提涅槃是果上法。尚即眾生。豈令法性離於貪慾。為增上下斷疑也。疑雲。若爾。何故經中令斷貪慾。故為斷云。為增上慢說斷貪慾。凡夫謂證二乘謂極。為此二人說離淫怒。何者。凡夫癡慢是故令斷。二乘機近宜為說斷。若無此二純諸菩薩。即應為說淫怒癡性即是解脫。故今觀蔽。不謂此二上慢之人。一切塵勞是如來種者。后經具明三種種性。塵勞即是了因種也。五無間等緣因種也。六入七識正因種

也。故知欲蔽即法性種。經文別對。今文從通。是故但云蔽即法性。山海色味等者舉譬。如須彌色如大海味。毗曇俱舍並云。妙高四面各有一色。東黃金。南琉璃。西白銀。北玻璃。隨其方面水同山色。眾生入中盡同水色。大論一百云。外書說。此山純黃金色。眾生投中其色無二。故云山色。海味者。大經云。眾流入海同一鹹味。故云海味。文隔字對故云山海色味。法性亦爾。諸法入中同一理味。故法性外更無餘法。故云無二無別等也。常修觀下結位。即觀貪慾若不結位恐迷者濫。故須結之。六即之中不云理者。現修觀故。所觀之理即是理也。破蔽根本者。觀法雖圓銅輪已前粗惑前去。故至此位方破根本。于貪蔽中下。結成橫豎。六即淺深故名為豎。諸度相望無復前後。故名為橫。例上六度皆應結之。善中少濫故不結耳。次觀瞋蔽廣應同前。此文漸略。初文立境。即指重瞋為今觀境。郁謂郁怫。勃謂卒起。當恣任下明起觀方便。例前貪慾可以準知。次起觀。例上亦應六十四句。文中略存四四句中兩四句頭。謂生及無生。三四並略。文從語便。但云既不得其生亦不得其滅。滅即不生。言從誰等者。歷十二事必屬一事。總推宰主故但云誰。相貌空寂空觀也。十界假觀也。四德中觀也。是為下引證也。前引無行具明三毒。是

故此中不重引之。凈名眾生菩提涅槃。意並同前。觀犯戒下。略例余蔽餘毒。余有毒蔽之所攝者。故云一切。癡帶于邪故云邪癡。故用因緣為能治者。因緣一法治邪癡故。故云深入緣起斷諸邪見。四觀無記者。初示觀境出無記相。𧄼瞢者無所明也。異前諸善諸惡二相。所以下用觀意也。有此一機。是故今識此之無記。復堪為境。是故得觀。大論云下引證也。無記之心似無知相。論中既云有般若故。是故須觀。向云奈何者。其性昧劣不同善惡。且折伏之。故云奈何。復更引論而開許之。何者。有漏之法三性收盡。已說善惡須辨無記。若不爾者觀境不周。又若任善惡亦無觀慧。何但無記。若有般若通得修觀。何獨善惡。且據一往善惡易動。無記難抬。難易雖殊咸須用觀。又向從報法大概判之。若委論者。蔽度之外。餘一切心俱名無記。是故無記不可不觀。觀此下推成觀境。心相不顯其境難緣。若與善惡對辨同異。則無記可識便成觀境。故云同則非無記。異者下。以四句推。記即善惡故對推之。其性𧄼瞢四運不顯。故但對善惡四句推之。現文但有四句推法。若防轉計。亦應具用一十六句。謂無記不生亦生亦不生非生非不生。亦各四句。既無四運不須轉推至六十四句。求記不可得者。求于善惡尚自叵得。無記與誰對辨同異。既

無同異生即無生。故不可得。若轉計者從此句生。今文存略故但復云非合非散及非生滅。是則無記心性與前善惡心性不殊。體同名異。是故名為非合散等。性既若是是故無記堪為觀境。又歷下次將無記歷十二事。即指十二事名之為處。無記及者例前可知。如此下結成三觀。初是空觀。十界是假。法性是中。法性常寂下一止觀結。于無記下引證也。意亦同前。亦應具引無行等經。無記即當癡蔽故也。亦應用於凈名中意。無記即是菩提涅槃。但推無記與記同異。即見無記法性之理。亦應對於增上慢者說斷無斷。及結攝等準前可知。故云例上。複次下以三止觀結前三章。最後善者。指諸惡初通相善惡。展轉相望唯圓為善。圓居最後是故成漸。如思議境最後佛界。先歷前九故成思議。況復結文非修行相。不須更以圓漸為妨。善惡俱等者。別相之惡六度之善。一一無非三觀法界。故即名頓。具如前說。褶揲善者。非前兩收不出前兩。起空屬空起有屬有。中道慈悲亦復如是。是故褶揲名為不定。與下第五卷褶揲四句。文異義同。彼但為成四句故也。◎

止觀輔行傳弘決卷第二之四

止觀輔行傳弘決卷第二之五

唐毗陵沙門湛然述

◎複次四種下料簡也。初文略判行異理同。以隨自意對三辨別。何者以明所

【現代漢語翻譯】現代漢語譯本：'無同異生'就是無生，所以是不可得的。如果有人進行錯誤的推測，就是從此句產生的。現在文字保留了簡略的部分，所以只說'非合非散'以及'非生滅'。這就是說，無記心性與之前的善惡心性沒有區別，本體相同而名稱不同。因此，被稱為'非合散'等。心性既然如此，所以無記可以作為觀境。又在下一次歷數時，將無記歷數十二事，就是指這十二事，稱之為'處'。'無記及'的用法，可以參照前面的解釋。像這樣，下面總結成三種觀。首先是空觀，十界是假，法性是中。'法性常寂'以下是止觀的總結，在無記之下引用論證。意思也與前面相同，也應該完整地引用《無行經》等經典。無記就相當於癡蔽。也可以應用於《維摩詰經》中的意思，無記就是菩提涅槃。只要推究無記與記的同異，就能明白無記法性的道理。也應該對於增上慢者說斷與不斷，以及總結攝取等，參照前面的解釋。所以說'例上'。接下來，用三種止觀總結前面的三章。最後提到的'善'，指的是諸惡，最初是通相的善惡。展轉相對而言，只有圓才是善。圓位於最後，所以是漸。如同思議境中最後的佛界，先歷數前面的九界，所以成為思議。更何況總結的文字不是修行的相狀，不需要再用圓漸來妨礙。'善惡俱等'，指的是別相之惡，六度之善，每一個都無非是三觀法界，所以就稱為頓，具體如前面所說。'褶揲善'，不是前面的兩種收攝，沒有超出前面的兩種。起空屬於空，起有屬於有，中道慈悲也是這樣。所以褶揇被稱為不定，與下面第五卷的褶揇四句，文字不同而意義相同，那裡只是爲了成就四句的緣故。《止觀輔行傳弘決》卷第二之四《止觀輔行傳弘決》卷第二之五唐朝毗陵沙門湛然述接下來，用四種方式來簡別。最初的文字簡略地判斷了行不同而理相同，用隨自意對三種情況進行辨別。用什麼來闡明所...

【English Translation】 English version: 'No same or different arising' means no arising. Therefore, it is unattainable. If someone engages in wrong speculation, it arises from this statement. Now, the text retains the abbreviated parts, so it only says 'neither combined nor scattered' and 'neither arising nor ceasing.' This means that the non-recollective (avyākrta) mind-nature is no different from the previous wholesome and unwholesome mind-natures; the essence is the same, but the names are different. Therefore, it is called 'neither combined nor scattered,' etc. Since the mind-nature is like this, the non-recollective can be taken as an object of contemplation. Furthermore, in the next enumeration, the non-recollective is enumerated through the twelve bases (āyatana), which refers to these twelve things, called 'places.' The usage of 'non-recollective and' can be understood by referring to the previous explanations. In this way, the following summarizes into three contemplations. First is the contemplation of emptiness (śūnyatā), the ten realms are provisional (prajñapti), and the Dharma-nature (dharmatā) is the middle. 'Dharma-nature is always tranquil' and below is the conclusion of cessation and contemplation (śamatha-vipassanā), citing evidence under the non-recollective. The meaning is also the same as before, and the Wu Xing Jing (無行經) and other scriptures should also be fully cited. The non-recollective is equivalent to delusion (moha). It can also be applied to the meaning in the Vimalakīrti Nirdeśa Sūtra, the non-recollective is Bodhi and Nirvana. As long as one investigates the similarities and differences between the non-recollective and the recollective, one can understand the principle of the non-recollective Dharma-nature. One should also speak of cutting off or not cutting off to those with increased arrogance (adhimāna), as well as summarizing and gathering, etc., referring to the previous explanations. Therefore, it is said 'according to the above.' Next, the three kinds of cessation and contemplation summarize the previous three chapters. The 'wholesome' mentioned last refers to all evils, initially the common characteristics of wholesome and unwholesome. In relative terms, only the perfect (pariṇāma) is wholesome. The perfect is located at the end, so it is gradual (krama). Like the final Buddha realm in the realm of thought, it first enumerates the previous nine realms, so it becomes thought. Moreover, the concluding words are not the appearance of practice, so there is no need to hinder it with the perfect and gradual. 'Wholesome and unwholesome are equal' refers to the unwholesome of separate characteristics and the wholesome of the six perfections (pāramitā), each of which is none other than the three contemplations and the Dharma-realm (dharmadhātu), so it is called sudden (yugala), as described in detail earlier. 'Pleating wholesome' is not the previous two kinds of gathering, and does not go beyond the previous two kinds. Arising from emptiness belongs to emptiness, arising from existence belongs to existence, and the compassion of the Middle Way is also like this. Therefore, pleating is called indefinite, and the four sentences of pleating in the fifth volume below have different words but the same meaning, there it is only for the sake of accomplishing the four sentences. Commentary on Cessation and Contemplation and Transmission of the弘決, Volume Two, Part Four Commentary on Cessation and Contemplation and Transmission of the弘決, Volume Two, Part Five Written by Zhanran (湛然), a śrāmaṇa (沙門) of Piling (毗陵) of the Tang Dynasty Next, use four methods to distinguish. The initial text briefly judges that the practice is different but the principle is the same, using following one's own intention to distinguish the three situations. What is used to clarify what is...

發動障不同。而理觀不別。問。常坐觀於三道等。常行觀佛三十二相等。方等觀于摩訶袒持尊容道具等。法華觀於六牙白象等。隨自意觀于善惡及無記等。四觀各別。何名為同。答。此並約于所歷事說。若能觀觀無非一心。所緣之理莫非三諦。是故得云理觀同也。若但下明必須理以達事行。又不得理觀意下。明必用理為事所依。若事相下。以此對三辨間無間。方法局三等者。對三以判理事通別。此中依經非無方法。況三三昧所不攝者並屬此中。非謂此中不須方法。但此三昧不必方法。是故方法局在前三。問下簡四三昧有勸無勸。問意可見。答意者。此三昧中雖通諸經及以諸善。以許于惡修止觀故。防護鈍根不曉文旨。故直說觀不明勸修。若據前文而起而照。亦是于起而勸修觀不得彰言顯了獎勸。是故望前名無勸修。若據諸經能滅重罪。以有重過彌須勸修。故請觀音云。蕩除糞穢令得清凈等。諸經例之故非全無。淮河下明師有自行之失。淮北河北。邪空之人濫稱大乘。入惡無觀。故以無禁捉蛇喻之。禁者制也。術法制物故也。貪慾如蛇觀法如禁。以觀觀欲如捉蛇。不善四句如無禁。如阿梨吒經云。佛在給孤獨。何梨吒伽陀婆利生是惡見。我知世尊說行淫慾不障于道。比丘三諫不止。來白佛。佛言。喚來。來已佛問。答言

【現代漢語翻譯】現代漢語譯本發動障的不同在於事相，而理觀的體悟則無差別。問：常坐三昧觀三道（地獄道、餓鬼道、畜生道）等，常行三昧觀佛的三十二相（佛所具有的三十二種殊勝的身體特徵）等，方等三昧觀摩訶袒持（Mahatandhra，大乘經典）尊容道具等，法華三昧觀六牙白象等，隨自意三昧觀善、惡及無記（非善非惡）等。這四種觀法各有不同，為何說它們是相同的呢？答：這些都是就所經歷的事相來說的。如果能觀的智慧（觀智）沒有不是一心所生的，所緣的道理沒有不是三諦（空諦、假諦、中諦）的，所以可以說理觀是相同的。如果只是淺顯地說明，就必須用理來通達事相的修行。又不能因為理觀容易理解，就認為必須用理作為事相的依據。如果從事相上來說，用這個來對照三法（止、觀、還）來辨別間斷和不間斷。方法侷限於三法等，是用三法來判斷理和事的通達和區別。這裡依據經典，並非沒有方法。何況三三昧（空三昧、無相三昧、無作三昧）所不包含的都屬於這裡。並非說這裡不需要方法，只是這三種三昧不一定需要方法，所以說方法侷限在前三種三昧中。問句下文是簡別四種三昧有勸修和無勸修。問句的意思顯而易見。回答的意思是：這種三昧中雖然貫通各種經典以及各種善法，但因為允許通過惡來修止觀，所以爲了保護愚鈍的根器，不讓他們理解經文的旨意，所以直接說觀，不明說勸修。如果根據前文的『而起而照』，也是在『起』的時候勸修觀，但不能明顯地、清楚地獎勵勸修。所以相對於前文來說，稱為無勸修。如果根據各種經典能滅除重罪，因為有嚴重的過失，更需要勸修。所以請觀音菩薩說：『蕩除糞穢，令得清凈』等，各種經典都可以以此類推，所以並非完全沒有勸修。淮河下文說明老師有自行的過失。淮北河北，邪見空性的人濫稱大乘，進入惡道而沒有觀。所以用沒有禁咒就捉蛇來比喻。禁，是制服的意思。術法可以制服物體。貪慾像蛇，觀法像禁咒。用觀來觀察貪慾就像捉蛇。不善的四句就像沒有禁咒。如《阿梨吒經》所說：佛在給孤獨園。阿梨吒伽陀婆利生是惡見，他說：『我知道世尊說行淫慾不障礙於道。』比丘多次勸諫他，他都不聽，於是來稟告佛。佛說：『把他叫來。』他來了之後，佛問他，他回答說：

【English Translation】 English version The difference in 'Fa Dong Zhang' (發動障, the obstruction of initiation) lies in the phenomena, while the understanding of 'Li Guan' (理觀, the contemplation of principle) is without difference. Question: 'Chang Zuo Guan' (常坐觀, constant sitting meditation) contemplates the three realms (地獄道, Naraka realm; 餓鬼道, Preta realm; 畜生道, animal realm), etc.; 'Chang Xing Guan' (常行觀, constant walking meditation) contemplates the thirty-two marks of the Buddha (佛的三十二相, thirty-two major marks of a Buddha); 'Fang Deng Guan' (方等觀, Vaipulya meditation) contemplates the dignified appearance and implements of Mahatandhra (摩訶袒持, a Mahayana scripture); 'Fa Hua Guan' (法華觀, Lotus Sutra meditation) contemplates the six-tusked white elephant, etc.; 'Sui Zi Yi Guan' (隨自意觀, meditation following one's own intention) contemplates good, evil, and neutral (無記, neither good nor evil) states, etc. These four contemplations are different, so why are they said to be the same? Answer: These are all based on the phenomena experienced. If the wisdom of contemplation (觀智, Guan Zhi) arises from a single mind, and the principle contemplated is none other than the three truths (三諦, three truths: emptiness, provisional existence, and the middle way), then it can be said that the contemplation of principle is the same. If only a superficial explanation is given, then principle must be used to penetrate the practice of phenomena. Furthermore, one cannot assume that because the contemplation of principle is easy to understand, principle must be used as the basis for phenomena. If from the perspective of phenomena, this is used to contrast the three dharmas (止, cessation; 觀, contemplation; 還, return) to distinguish between interrupted and uninterrupted. The method is limited to the three dharmas, etc., which is used to judge the understanding and distinction between principle and phenomena. Here, based on the scriptures, it is not without method. Moreover, whatever is not included in the three samadhis (三三昧, three samadhis: emptiness, signlessness, and wishlessness) belongs here. It is not to say that method is not needed here, but that these three samadhis do not necessarily need method, so it is said that method is limited to the first three samadhis. The question below distinguishes between the four samadhis with and without encouragement to practice. The meaning of the question is obvious. The meaning of the answer is: Although this samadhi penetrates various scriptures and various good dharmas, because it allows the cultivation of cessation and contemplation through evil, it is to protect dull faculties from understanding the meaning of the scriptures, so it directly speaks of contemplation without explicitly encouraging practice. If according to the previous text 'arising and illuminating', it is also encouraging the practice of contemplation at the time of 'arising', but it cannot clearly and explicitly reward encouragement. Therefore, compared to the previous text, it is called without encouragement to practice. If according to various scriptures, it can eliminate heavy sins, because there are serious faults, it is even more necessary to encourage practice. Therefore, please ask Avalokiteśvara Bodhisattva to say: 'Wash away filth and make it pure', etc., various scriptures can be inferred in this way, so it is not completely without encouragement to practice. The text below the Huai River explains that the teacher has the fault of self-practice. In Huaibei and Hebei, those with heretical views of emptiness falsely claim Mahayana, entering evil paths without contemplation. Therefore, it is likened to catching a snake without a mantra. 'Jin' (禁, mantra) means to subdue. Techniques can subdue objects. Greed is like a snake, and the method of contemplation is like a mantra. Using contemplation to observe greed is like catching a snake. The four unwholesome sentences are like having no mantra. As the 'Arittha Sutra' says: The Buddha was in the Givel Grove. Arittha Gadrabhadra was of evil view, he said: 'I know that the World Honored One said that engaging in sexual desire does not hinder the path.' The monks repeatedly advised him, but he did not listen, so they came to report to the Buddha. The Buddha said: 'Call him here.' After he came, the Buddha asked him, and he replied:

。如是。佛喚諸比丘問。諸比丘皆言。佛但言欲如火如蛇如毒(云云)。佛言。彼倒解故。如人慾得捉蛇通行求蛇。于靜林間見極大蛇。便捉蛇腰蛇回舉頭。螫其手足及余支分。以不善得捉蛇法故但受極苦。顛倒解義亦復如是。欲善捉蛇手捉鐵杖。見極大蛇。先以鐵杖壓其蛇頭手捉其項。蛇雖反尾但纏手足及余支分。不能復損捉蛇之人。彼以善解捉蛇法故。今無觀法入惡亦爾。言惡不障反為惡害。若以妙觀杖入六塵林。遇貪慾蛇按四運頭。以觀捉項不令毒害至成身業。失於清凈常住法身。彼阿梨者無正觀杖。而但說于貪慾不障。義稍欲同故借喻此。今當下。即其先師。說于無禁捉蛇之相。其先師者鈍根障重。善修不成。暫放入惡想似空觀。謂此空解以為深證。即自行之失也。不識下教他失也。自善不生故棄善從惡。純將入惡空解教他。他亦時有生空解者。便以為據。謂唯惡是實。自此已后空解亦忘。唯遍造惡。盲無眼下。弟子謬受之失。無教相眼名之曰盲。善修不成名為根鈍。數起貪慾為煩惱重。如此等人更聞師說純令入惡。順欲順情遍造眾惡。遂令百姓下。明自他失。忽輕也。棄也。自他失故民輕王滅。今時吳越餘風尚存。將孤介為小乘。以合雜為無礙。隋朝猶有故云未改。史記下。引事類失。初引史記以類其師有

【現代漢語翻譯】如是。佛陀呼喚眾比丘問道：『諸位比丘都說，佛陀只是說慾望如同火、如同蛇、如同毒藥等等。』佛陀說：『他們是顛倒理解了我的意思。』譬如有人想要捉蛇來通行，於是到寂靜的樹林中尋找蛇。他看到一條很大的蛇，就抓住蛇的腰部。蛇回頭舉起頭，咬他的手腳和身體的其他部位。因為他沒有掌握正確的捉蛇方法，所以只能遭受極大的痛苦。顛倒理解佛法的意義也是這樣。如果想要善於捉蛇，就要用手拿著鐵杖。看到一條很大的蛇，先用鐵杖壓住蛇的頭，然後用手抓住蛇的脖子。蛇即使反轉尾巴，也只能纏住手腳和身體的其他部位，不能再傷害捉蛇的人。因為他掌握了正確的捉蛇方法。現在，如果沒有正確的觀照方法，進入惡境也是如此。說惡不能障礙修行，反而會被惡所傷害。如果用精妙的觀照之杖進入六塵（色、聲、香、味、觸、法）之林，遇到貪慾之蛇，就要按住四種顛倒的念頭（常、樂、我、凈）。用觀照抓住貪慾的脖子，不讓毒害蔓延到身口意三業，以至於失去清凈常住的法身。那些沒有正觀之杖的人，只是說貪慾不能障礙修行，這種說法和我的意思稍微相似，所以借用這個比喻來說明。現在要講的是，他們的先師，所說的沒有禁戒的捉蛇之相。他們的先師根器遲鈍，業障深重，善修沒有成就，只是暫時放入惡念，想像著空觀，就認為這種空解是深刻的證悟。這是自己修行的過失，也是教導別人的過失。因為自己不能生起善法，所以捨棄善法而追隨惡法，完全將自己放入惡境，用空解來教導別人。別人有時也會生起空解，就以此為依據，認為只有惡才是真實的。從此以後，空解也忘記了，只是遍造惡業。如同盲人沒有眼睛一樣。弟子錯誤接受教導的過失。沒有教相的眼睛，就叫做盲。善修沒有成就，叫做根器遲鈍。經常生起貪慾，叫做煩惱深重。這樣的人如果再聽從老師的教導，就會完全陷入惡道，順從慾望和情感，遍造各種惡業。於是導致百姓……下面是說明自己和別人的過失。輕忽，拋棄。因為自己和別人的過失，所以百姓輕視君王，國家滅亡。現在吳越一帶還殘留著這種風氣，把孤僻自守當作小乘，把混合雜糅當作無礙。隋朝的時候還有這種情況，所以說還沒有改變。《史記》……下面是引用事例的錯誤。一開始引用《史記》來比喻他們的老師，有…… 現代漢語譯本：如是。佛陀呼喚眾比丘問道：『諸位比丘都說，佛陀只是說慾望如同火、如同蛇、如同毒藥等等。』佛陀說：『他們是顛倒理解了我的意思。』譬如有人想要捉蛇來通行，於是到寂靜的樹林中尋找蛇。他看到一條很大的蛇，就抓住蛇的腰部。蛇回頭舉起頭，咬他的手腳和身體的其他部位。因為他沒有掌握正確的捉蛇方法，所以只能遭受極大的痛苦。顛倒理解佛法的意義也是這樣。如果想要善於捉蛇，就要用手拿著鐵杖。看到一條很大的蛇，先用鐵杖壓住蛇的頭，然後用手抓住蛇的脖子。蛇即使反轉尾巴，也只能纏住手腳和身體的其他部位，不能再傷害捉蛇的人。因為他掌握了正確的捉蛇方法。現在，如果沒有正確的觀照方法，進入惡境也是如此。說惡不能障礙修行，反而會被惡所傷害。如果用精妙的觀照之杖進入六塵（色、聲、香、味、觸、法）之林，遇到貪慾之蛇，就要按住四種顛倒的念頭（常、樂、我、凈）。用觀照抓住貪慾的脖子，不讓毒害蔓延到身口意三業，以至於失去清凈常住的法身。那些沒有正觀之杖的人，只是說貪慾不能障礙修行，這種說法和我的意思稍微相似，所以借用這個比喻來說明。現在要講的是，他們的先師，所說的沒有禁戒的捉蛇之相。他們的先師根器遲鈍，業障深重，善修沒有成就，只是暫時放入惡念，想像著空觀，就認為這種空解是深刻的證悟。這是自己修行的過失，也是教導別人的過失。因為自己不能生起善法，所以捨棄善法而追隨惡法，完全將自己放入惡境，用空解來教導別人。別人有時也會生起空解，就以此為依據，認為只有惡才是真實的。從此以後，空解也忘記了，只是遍造惡業。如同盲人沒有眼睛一樣。弟子錯誤接受教導的過失。沒有教相的眼睛，就叫做盲。善修沒有成就，叫做根器遲鈍。經常生起貪慾，叫做煩惱深重。這樣的人如果再聽從老師的教導，就會完全陷入惡道，順從慾望和情感，遍造各種惡業。於是導致百姓……下面是說明自己和別人的過失。輕忽，拋棄。因為自己和別人的過失，所以百姓輕視君王，國家滅亡。現在吳越一帶還殘留著這種風氣，把孤僻自守當作小乘，把混合雜糅當作無礙。隋朝的時候還有這種情況，所以說還沒有改變。《史記》……下面是引用事例的錯誤。一開始引用《史記》來比喻他們的老師，有……

【English Translation】 Thus it is. The Buddha called the Bhikkhus and asked: 'All the Bhikkhus say that the Buddha only said that desire is like fire, like a snake, like poison (etc.).' The Buddha said: 'They have misunderstood my meaning.' For example, someone wants to catch a snake to travel with, so he goes to a quiet forest to look for a snake. He sees a very large snake and grabs its waist. The snake turns around and raises its head, biting his hands, feet, and other parts of his body. Because he has not mastered the correct method of catching a snake, he can only suffer extreme pain. Misunderstanding the meaning of the Dharma is also like this. If you want to be good at catching snakes, you must hold an iron rod in your hand. Seeing a very large snake, first use the iron rod to press down on the snake's head, and then grab its neck with your hand. Even if the snake turns its tail, it can only wrap around your hands, feet, and other parts of your body, and can no longer harm the person catching the snake. Because he has mastered the correct method of catching snakes. Now, if you do not have the correct method of contemplation, entering evil realms is also like this. Saying that evil cannot obstruct practice, on the contrary, you will be harmed by evil. If you enter the forest of the six sense objects (form, sound, smell, taste, touch, dharma) with the wonderful staff of contemplation, and encounter the snake of greed, you must suppress the four inverted thoughts (permanence, pleasure, self, purity). Grasp the neck of greed with contemplation, so that the poison does not spread to the three karmas of body, speech, and mind, so as not to lose the pure and permanent Dharmakaya. Those who do not have the staff of right contemplation only say that greed cannot obstruct practice. This statement is slightly similar to my meaning, so I use this metaphor to illustrate. Now I will talk about their former teacher, who spoke of the aspect of catching snakes without prohibitions. Their former teacher was dull-rooted, with heavy karmic obstacles, and did not achieve good practice. He only temporarily put in evil thoughts, imagined emptiness, and thought that this empty understanding was profound enlightenment. This is a mistake in one's own practice, and also a mistake in teaching others. Because one cannot generate good dharmas, one abandons good dharmas and follows evil dharmas, completely putting oneself into evil realms, and using empty understanding to teach others. Others sometimes also generate empty understanding, and then take this as a basis, thinking that only evil is real. From then on, they also forget the empty understanding, and only create evil deeds everywhere. It is like a blind person without eyes. The mistake of disciples wrongly receiving teachings. Not having the eyes of teaching is called blind. Not achieving good practice is called dull-rooted. Frequently arising greed is called heavy afflictions. If such people listen to the teacher's teachings again, they will completely fall into evil paths, follow desires and emotions, and create all kinds of evil deeds everywhere. Thus, it leads the people to... Below is an explanation of one's own and others' mistakes. Neglect, abandonment. Because of one's own and others' mistakes, the people despise the king, and the country perishes. Now there is still this atmosphere remaining in the Wu and Yue areas, regarding solitary self-preservation as the Small Vehicle (Hinayana), and regarding mixing and mingling as unobstructed. There was still this situation during the Sui Dynasty, so it is said that it has not changed. The Historical Records... Below is the error of quoting examples. At first, the Historical Records were quoted to compare their teacher, having... English version: Thus it is. The Buddha called the Bhikkhus and asked: 'All the Bhikkhus say that the Buddha only said that desire is like fire, like a snake, like poison (etc.).' The Buddha said: 'They have misunderstood my meaning.' For example, someone wants to catch a snake to travel with, so he goes to a quiet forest to look for a snake. He sees a very large snake and grabs its waist. The snake turns around and raises its head, biting his hands, feet, and other parts of his body. Because he has not mastered the correct method of catching a snake, he can only suffer extreme pain. Misunderstanding the meaning of the Dharma is also like this. If you want to be good at catching snakes, you must hold an iron rod in your hand. Seeing a very large snake, first use the iron rod to press down on the snake's head, and then grab its neck with your hand. Even if the snake turns its tail, it can only wrap around your hands, feet, and other parts of your body, and can no longer harm the person catching the snake. Because he has mastered the correct method of catching snakes. Now, if you do not have the correct method of contemplation, entering evil realms is also like this. Saying that evil cannot obstruct practice, on the contrary, you will be harmed by evil. If you enter the forest of the six sense objects (form, sound, smell, taste, touch, dharma) with the wonderful staff of contemplation, and encounter the snake of greed, you must suppress the four inverted thoughts (permanence, pleasure, self, purity). Grasp the neck of greed with contemplation, so that the poison does not spread to the three karmas of body, speech, and mind, so as not to lose the pure and permanent Dharmakaya. Those who do not have the staff of right contemplation only say that greed cannot obstruct practice. This statement is slightly similar to my meaning, so I use this metaphor to illustrate. Now I will talk about their former teacher, who spoke of the aspect of catching snakes without prohibitions. Their former teacher was dull-rooted, with heavy karmic obstacles, and did not achieve good practice. He only temporarily put in evil thoughts, imagined emptiness, and thought that this empty understanding was profound enlightenment. This is a mistake in one's own practice, and also a mistake in teaching others. Because one cannot generate good dharmas, one abandons good dharmas and follows evil dharmas, completely putting oneself into evil realms, and using empty understanding to teach others. Others sometimes also generate empty understanding, and then take this as a basis, thinking that only evil is real. From then on, they also forget the empty understanding, and only create evil deeds everywhere. It is like a blind person without eyes. The mistake of disciples wrongly receiving teachings. Not having the eyes of teaching is called blind. Not achieving good practice is called dull-rooted. Frequently arising greed is called heavy afflictions. If such people listen to the teacher's teachings again, they will completely fall into evil paths, follow desires and emotions, and create all kinds of evil deeds everywhere. Thus, it leads the people to... Below is an explanation of one's own and others' mistakes. Neglect, abandonment. Because of one's own and others' mistakes, the people despise the king, and the country perishes. Now there is still this atmosphere remaining in the Wu and Yue areas, regarding solitary self-preservation as the Small Vehicle (Hinayana), and regarding mixing and mingling as unobstructed. There was still this situation during the Sui Dynasty, so it is said that it has not changed. The Historical Records... Below is the error of quoting examples. At first, the Historical Records were quoted to compare their teacher, having...

妄授之失。周是國號姓姬氏。帝王世紀曰。帝嚳妃姜嫄履神人之跡而孕。以為不祥。棄之陋巷牛羊不踐。置之寒水鳥覆翼之。嫄以為神收而養之。童齔好於稼穡。及長仰伺房星。以為農候。舜進之於堯。以掌農正而為稷官。故謂之後稷。賜姓姬氏。始武終赧三十七王。頌曰。武成康昭穆恭懿。孝夷厲宣幽攜平。桓莊僖惠襄項匡。定簡靈景悼敬元。貞哀思哲威安列。顯順赧王三十七。攜不經年。或云三十八。左傳曰。初平王之東遷也。辛有適伊川。見被髮而祭於野者曰。不及百年此其戎乎。其禮先亡矣。言週末者。但是微末之末非謂最後。言犬戎者即六戎是。初名六渾。今時其地置六渾縣。謂唐虞已上有犬戎獫狁薰鬻。居天之北邊。隨畜牧而轉移。逐水草而遷徙。無耕田有畜養。各有地分而無文書有言語約束。兒能乘羊引弓射鳥。唯習弓箭而無禮義。君王已下皆食畜肉。少者食肥美老者食其餘。貴少賤老。父死妻其母兄死妻其嫂。自殷周已來侵抄中國。不絕如綖者。周家被侵宗社幾盡。余不盡者其猶綖也。后西伯伐犬戎逐于洛北。時時入貢名為荒服。自爾已后犬戎不至。被袒自是周室衰相。豈可效之。時澆如週末。邪師如被袒。正教如識者。破戒如失禮。欲境如犬戎。破損正觀如侵中國正因不絕如似一綖。緣了漸亡義如

【現代漢語翻譯】現代漢語譯本『妄授之失』（不當傳授的過失）。周是國號，姓姬氏（周朝是國號，君王的姓氏是姬）。《帝王世紀》記載：帝嚳（kù）的妃子薑嫄（jiāng yuán）踩到了神人的腳印而懷孕。她認為這是不祥之兆，便將孩子丟棄在偏僻的巷子里，但牛羊不踐踏他，將他放在寒冷的水中，鳥用翅膀覆蓋保護他。姜嫄認為這是神靈在保護，便收養了他。這孩子從小就喜歡耕種。長大后，他觀察房星（二十八宿之一），作為農業的徵兆。舜將他推薦給堯，讓他掌管農事，擔任稷官。因此稱他為后稷（農官名）。賜姓姬氏。從周武王開始到周赧（nǎn）王結束，共有三十七位君王。頌詞說：武王、成王、康王、昭王、穆王、恭王、懿王，孝王、夷王、厲王、宣王、幽王、攜王、平王，桓王、莊王、僖王、惠王、襄王、頃王、匡王，定王、簡王、靈王、景王、悼王、敬王、元王，貞定王、哀王、思王、考王、威烈王、安王、列王，顯王、慎靚王、赧王，共三十七位。周攜王在位不到一年。也有說三十八位的。《左傳》記載：當初周平王東遷時，辛有到伊川，看到有人披散著頭髮在野外祭祀，說：『不到一百年，這裡恐怕要變成戎狄的地方了吧。他們的禮儀要先滅亡了。』說周朝末年，只是指衰微的末期，不是指最後滅亡。說犬戎，就是指六戎。最初名叫六渾。現在那裡設定了六渾縣。所謂唐堯虞舜時代就有犬戎、獫狁（xiǎn yǔn）、薰鬻（xūn yù），居住在北方邊境，隨著畜牧而轉移，逐水草而遷徙。沒有耕田，只有畜養。各有自己的地盤，沒有文字，只有口頭約定。孩子能騎羊拉弓射鳥，只學習弓箭，沒有禮義。君王以下都吃牲畜的肉。年輕人吃肥美的部分，老年人吃剩下的。重視年輕人，輕視老年人。父親死了，兒子娶他的母親；哥哥死了，弟弟娶他的嫂子。從殷商周朝以來，侵擾中國，連綿不斷，就像一根線一樣。周朝被侵擾，宗廟社稷幾乎被摧毀殆盡。剩餘的部分就像一根線一樣。後來西伯侯討伐犬戎，將他們驅逐到洛水以北。他們時常進貢，名義上是邊遠地區的臣服。自從那以後，犬戎不再來侵擾。披散頭髮袒露身體，是周朝衰敗的徵兆，怎麼可以效仿呢？當時的世風澆薄就像周朝末年，邪師就像披散頭髮袒露身體的人，正教就像有見識的人，破戒就像失去禮儀，慾望的境界就像犬戎，破壞正觀就像侵擾中國，正因不絕就像一根線一樣。因緣了結逐漸滅亡的意義就像……

【English Translation】 English version The mistake of 'improper transmission'. Zhou is the name of the state, and the surname is Ji (周朝 is the name of the state, and the surname of the kings is Ji). The 'Diwang Shiji' (帝王世紀 Records of Emperors and Kings) says: Jiang Yuan (姜嫄), the concubine of Emperor Ku (帝嚳), became pregnant after stepping on the footprint of a divine being. She considered it an ominous sign and abandoned the child in a remote alley, but the cattle and sheep did not trample on him. When he was placed in the cold water, birds covered and protected him with their wings. Jiang Yuan thought that the gods were protecting him, so she took him in and raised him. From childhood, this child liked farming. When he grew up, he observed the Fang star (房星 one of the Twenty-Eight Mansions) as an agricultural omen. Shun recommended him to Yao, and Yao put him in charge of agriculture, appointing him as the Jì official (稷官 agricultural official). Therefore, he was called Hou Ji (后稷 Lord of Millet). He was given the surname Ji. From King Wu of Zhou to King Nan of Zhou, there were thirty-seven kings in total. The eulogy says: King Wu, King Cheng, King Kang, King Zhao, King Mu, King Gong, King Yi, King Xiao, King Yi, King Li, King Xuan, King You, King Xie, King Ping, King Huan, King Zhuang, King Xi, King Hui, King Xiang, King Qing, King Kuang, King Ding, King Jian, King Ling, King Jing, King Dao, King Jing, King Yuan, King Zhending, King Ai, King Si, King Kao, King Weilie, King An, King Lie, King Xian, King Shenjing, King Nan, a total of thirty-seven. King Xie of Zhou reigned for less than a year. Some say thirty-eight. The 'Zuo Zhuan' (左傳 Zuo Commentary) records: When King Ping of Zhou moved east, Xin You went to Yichuan and saw someone with disheveled hair worshiping in the wild, saying: 'In less than a hundred years, this place will probably become a Rong (戎) and Di (狄) territory. Their rituals will perish first.' Saying the end of the Zhou Dynasty refers only to the declining end, not the final demise. Saying Quanrong (犬戎), refers to the Six Rong. Initially, they were called Liu Hun. Now, Liu Hun County has been established there. The so-called Yao and Shun era already had Quanrong, Xianyun (獫狁), and Xunyu (薰鬻), living on the northern border, moving with animal husbandry, migrating with water and grass. They had no farming, only animal husbandry. Each had its own territory, no writing, only verbal agreements. Children could ride sheep, draw bows, and shoot birds, only learning archery, without etiquette. Kings and below all ate the meat of livestock. Young people ate the fatty parts, and old people ate the leftovers. They valued young people and despised old people. When a father died, his son married his mother; when an elder brother died, his younger brother married his sister-in-law. Since the Yin and Zhou dynasties, they have invaded China continuously, like a thread. The Zhou Dynasty was invaded, and the ancestral temples and altars were almost destroyed. The remaining part is like a thread. Later, the Marquis of Xibo attacked the Quanrong and drove them north of the Luo River. They often paid tribute, nominally submitting as remote vassals. Since then, the Quanrong have no longer invaded. Disheveling hair and exposing the body are signs of the decline of the Zhou Dynasty, how can we imitate them? The social customs of that time were as decadent as the end of the Zhou Dynasty, evil teachers were like people with disheveled hair and exposed bodies, the correct teachings were like knowledgeable people, breaking the precepts was like losing etiquette, the realm of desire was like the Quanrong, destroying the correct view was like invading China, and the uninterrupted right cause was like a thread. The meaning of the gradual extinction of conditioned arising is like...

漸盡。又阮籍下。類弟子謬受之失。于中初舉公卿效阮為類。列傳云。阮籍字嗣宗。陳留尉氏人也。容貌魁杰志氣宏放。傲然獨得任性不羈。喜怒不形於色。或閉戶讀書累日不出。或登臨山水信宿忘歸。嗜酒能嘯忽忘形骸。時人多謂之癡。晉魏之世天下故多名士。而少有全者。因不交世事酣飲為常。及文帝輔正。拜為東平相。乘牛而往旬日而還。雖性志孝而不拘禮教。母終正與人棋。對者求止。固留決賭。賭訖飲酒二升。舉聲一號。吐血數升。裴楷往吊。但踞醉直視而已。見禮俗之士以白眼視之。由是禮俗之士嫉之若仇。或時輒臥鄰家少婦之側。或他有亡者無親而往吊。駕不由路。窮則哭還。宗集不復用杯。團坐圍盆而相歠。如此奢誕豈可效耶。是為司馬氏滅相者。國號晉。姓司馬氏。高陽之子黎為夏官　及周以夏官為司馬。因以為姓。懷愍至孝武來。一十五帝。愍帝之時晉國亡者。由諸賢達不習兵戈尚文奢誕。后公卿子孫效之。遂為五胡侵國。因幸江東。故童謠云。五馬浮渡江。一馬化為龍。因茲惠帝第三子睿等徙都建業。號為東晉稱元帝。至孝武時仍多酒色。由茲祚傾。晉祚傾者。由公卿子孫謬效阮籍。初有嫉賢之難。避世佯狂。后無妒才之危。何須效誕。又如阮籍兄子咸。咸次子孚。元帝時為參軍。蓬頭飲酒不

【現代漢語翻譯】現代漢語譯本逐漸衰敗。又如阮籍的例子。類似於弟子錯誤地學習了他的缺點。其中最初是公卿效仿阮籍的做派。列傳中說，阮籍字嗣宗（名），是陳留尉氏人。他容貌魁梧，志氣宏大，傲然獨立，任性不羈。喜怒不形於色。有時閉門讀書，連續幾天不出門，有時登臨山水，流連忘返。嗜好飲酒，能發出嘯聲，忽然忘卻形骸。當時的人大多認為他癡狂。晉魏時期，天下本來就有很多名士，但很少有能保全自身的。因此他不與世事交往，終日沉迷於飲酒。等到文帝輔政時，任命他為東平相。他乘牛車前往，十幾天后就回來了。雖然本性孝順，但不拘泥於禮教。母親去世時，他正與人下棋，對方請求停止，他堅持下完這局。下完棋后，喝了兩升酒，大聲嚎哭一聲，吐血數升。裴楷前去弔唁，他只是箕踞而坐，醉眼直視而已。他用白眼看待那些拘泥於禮俗的人。因此，那些拘泥於禮俗的人像仇人一樣嫉恨他。有時他會隨意睡在鄰居家**的旁邊，或者別人家有喪事，沒有親屬前去弔唁，他就前去弔唁，駕車不走尋常路，走到盡頭就哭著回來。宗族聚會不再使用杯子，大家圍著一個盆子一起飲酒。如此奢靡放誕，怎麼可以效仿呢？這就是司馬氏滅亡的原因。國號為晉（朝代名），姓司馬氏。高陽之子黎擔任夏官（官職名），到了周朝，將夏官改為司馬（官職名），因此以司馬為姓。從懷帝、愍帝到孝武帝，共經歷了十五位皇帝。愍帝時期，晉國滅亡，這是由於那些賢達之士不習兵戈，崇尚文采和奢靡放誕。後來公卿子孫效仿他們，於是導致五胡入侵中原。因此，他們僥倖逃到江東。所以童謠說：『五馬浮渡江，一馬化為龍。』因此，惠帝的第三個兒子司馬睿（人名）等人遷都到建業，號為東晉，稱元帝。到了孝武帝時期，仍然沉迷於酒色，因此導致國運衰敗。晉朝國運衰敗，是由於公卿子孫錯誤地效仿阮籍。起初有嫉賢的災難，所以假裝佯狂來避世，後來沒有妒忌才能的危險，又何必效仿他的放誕行為呢？又如阮籍的侄子阮咸（人名），阮咸的第二個兒子阮孚（人名），元帝時期擔任參軍，蓬頭垢面，飲酒不

【English Translation】 English version Gradually declined. Another example is Ruan Ji. It's similar to disciples mistakenly learning his shortcomings. Initially, it was the nobles and officials who imitated Ruan Ji's behavior. The biography states that Ruan Ji, also known as Sizong (name), was from Weishi, Chenliu. He had a robust appearance, grand ambitions, stood aloof, and was unrestrained. His emotions were not visible on his face. Sometimes he would close his door and read for days without going out, or he would climb mountains and rivers, forgetting to return for days. He loved to drink and could whistle, suddenly forgetting his physical form. People at the time mostly considered him crazy. During the Jin and Wei periods, there were many famous scholars in the world, but few could preserve themselves. Therefore, he did not interact with worldly affairs and indulged in drinking all day long. When Emperor Wen assisted in the government, he appointed him as the Chancellor of Dongping. He went by ox cart and returned after ten days. Although he was filial by nature, he did not adhere to etiquette. When his mother died, he was playing chess with someone, and the other person asked to stop, but he insisted on finishing the game. After finishing the game, he drank two liters of wine, cried loudly, and vomited several liters of blood. Pei Kai went to offer condolences, but he just sat with his legs spread apart, staring blankly with drunken eyes. He looked at those who adhered to etiquette with contempt. Therefore, those who adhered to etiquette hated him like an enemy. Sometimes he would casually sleep next to a neighbor's **, or if someone else had a funeral and no relatives went to offer condolences, he would go to offer condolences, driving on unconventional roads, and crying when he reached the end. Clan gatherings no longer used cups, and everyone drank together around a basin. How can such extravagance and licentiousness be imitated? This is the reason for the demise of the Sima family. The dynasty was named Jin (dynasty name), and the surname was Sima. Li, the son of Gaoyang, served as the Xia Guan (official position name). During the Zhou dynasty, the Xia Guan was changed to Sima (official position name), so Sima became the surname. From Emperor Huai and Emperor Min to Emperor Xiaowu, there were fifteen emperors. During the reign of Emperor Min, the Jin dynasty perished because those virtuous scholars did not practice warfare and advocated literature and extravagance. Later, the descendants of nobles and officials imitated them, which led to the invasion of the Central Plains by the Five Barbarians. Therefore, they managed to escape to Jiangdong. So the nursery rhyme said: 'Five horses float across the river, one horse transforms into a dragon.' Therefore, Sima Rui (person's name), the third son of Emperor Hui, and others moved the capital to Jianye, named it Eastern Jin, and called it Emperor Yuan. During the reign of Emperor Xiaowu, he was still addicted to wine and women, which led to the decline of the dynasty. The decline of the Jin dynasty was due to the descendants of nobles and officials mistakenly imitating Ruan Ji. Initially, there was the disaster of jealousy of the virtuous, so he pretended to be crazy to avoid the world. Later, there was no danger of jealousy of talent, so why imitate his licentious behavior? Another example is Ruan Xian (person's name), the nephew of Ruan Ji, and Ruan Fu (person's name), the second son of Ruan Xian, who served as a military advisor during the reign of Emperor Yuan, with disheveled hair and drinking without

以王務經懷。恒為右司所按。帝容之。后拜揚州長史。帝謂曰。卿鎮軍府。宜節飲也。對曰。陛下不以臣不才。委以軍旅之重。臣不敢有言者。以今王蒞作威風教赫然皇澤遐被寇賊息跡。氛祲既澄日月明白。亦何可爝火不息。正應端拱嘯詠。以樂當年。尋被蘇峻作難。此亦不修兵甲之失故也。習三昧者亦復如是。為難逢障于惡修觀。無難何須舍善從惡。依教修觀如用文武。無故入惡如效誕逸。忘授邪法如阮狂酣。弟子妄受如公卿子。宇文下。明周武信讖以類妄受。其先炎帝神農氏。為黃帝所滅。子孫避之。居於朔野。鮮卑奉以為主。其後曰普回。因狩得璽。普回異之以為天授。其俗謂天曰宇故曰宇文。初登之時亦信佛法。后信讖緯云黑衣當王。遂重道宗。親承符箓。玄冠黃褐內常服用。心忌釋宗盡欲誅殄。而患信佛者多。未敢專制。有道士張賓詭詐罔上。私達其策。潛進李宗排斥釋氏。讖緯如惡師。周武如弟子。亦由元嵩魔業等者。周武已忌更加元嵩。故云亦由元嵩魔業。元嵩相副帝納其言。欲覘經過貶量佛失。召僧入內七宵行道。帝與同場七宵無過。又敕司隸大夫甄鸞。詳佛道二教。鸞上笑道論三卷三十六篇。用笑三十六部。其時又有安法師與帝情重。又著二教論十二篇。明道教攝在九流之內。不應獨為教主。故教

【現代漢語翻譯】現代漢語譯本：總是以王務經（人名）的事務爲念。經常被右司（官職名）彈劾。皇帝寬容了他。後來被任命為揚州長史（官職名）。皇帝對他說：『你身在鎮軍府（官署名），應該節制飲酒。』他回答說：『陛下不認為臣下無能，委以軍旅的重任，臣下不敢有什麼意見。如今王（指皇帝）蒞臨，樹立威風，教化赫然，皇恩浩蕩，遠及四方，盜賊銷聲匿跡，不祥之氣已經消散，日月清明，又何必像小火苗一樣不熄滅呢？正應該安坐不動，吟詩作賦，以享受美好的時光。』不久之後，蘇峻（人名）發動叛亂，這也是不修兵甲的過失啊。修習三昧（佛教術語，指正定）的人也是這樣。因為難以遇到障礙，就在惡劣的環境中修習觀想。沒有困難，為什麼要捨棄善良而追隨邪惡呢？依照教義修習觀想，就像運用文武一樣。無緣無故地陷入邪惡，就像效仿放蕩不羈的行為。忘記傳授的邪法，就像阮籍（人名）狂飲一樣。弟子胡亂接受，就像公卿的子弟一樣。宇文（姓氏）以下，說明周武帝（人名）相信讖語，就像胡亂接受一樣。他的祖先炎帝神農氏（神話人物），被黃帝（神話人物）所滅。子孫爲了躲避，居住在朔野（地名）。鮮卑（古代民族名）奉他為主。他的後代叫普回（人名）。因為打獵得到玉璽。普回認為這是上天賜予的。他們的習俗稱天為『宇』，所以叫宇文。剛開始的時候也信奉佛法。後來相信讖緯之學，說『黑衣當王』，於是重視道教。親自接受符箓，玄色的帽子，黃色的褐衣，經常在裡面穿戴。內心忌恨佛教，想要全部誅殺。但苦於信佛的人太多，不敢擅自做主。有個道士叫張賓（人名），用詭詐的手段欺騙皇上。私下裡獻出他的計策。暗地裡進用李宗（人名），排斥佛教。讖緯就像惡師，周武帝就像弟子。也因為元嵩（人名）的魔業等等。周武帝已經忌恨佛教，加上元嵩的讒言。所以說也因為元嵩的魔業。元嵩從旁協助，皇帝採納了他的話。想要窺探經過，貶低佛法的過失。召集僧人入宮，七個晚上舉行法事。皇帝和他們一起，七個晚上沒有發現什麼過錯。又命令司隸大夫（官職名）甄鸞（人名），詳細考察佛道二教。甄鸞上書《笑道論》三卷三十六篇。用笑三十六部（道教經典）。當時還有安法師（人名）和皇帝關係密切。又寫了《二教論》十二篇。說明道教包含在九流之內，不應該獨自成為教主。所以教（指佛教）……』 English version: He always kept the affairs of Wang Wu Jing (personal name) in mind. He was constantly impeached by the Right Secretary (official title). The emperor tolerated him. Later, he was appointed as the Prefect of Yangzhou (official title). The emperor said to him, 'You are in the Zhen Jun Fu (government office name), you should restrain your drinking.' He replied, 'Your Majesty does not consider me incompetent and entrusts me with the important task of the military. I dare not have any objections. Now that the King (referring to the emperor) is here, establishing prestige, the teachings are clear, the imperial grace is vast, reaching all directions, the thieves have disappeared, the ominous atmosphere has dissipated, the sun and moon are clear, so why should it be like a small flame that does not go out? One should sit still, compose poems, and enjoy the good times.' Soon after, Su Jun (personal name) launched a rebellion, which was also a mistake of not repairing the armor. Those who practice Samadhi (Buddhist term, referring to right concentration) are also like this. Because it is difficult to encounter obstacles, they practice contemplation in a bad environment. If there is no difficulty, why abandon goodness and follow evil? Practicing contemplation according to the teachings is like using both civil and military skills. Falling into evil for no reason is like imitating licentious behavior. Forgetting the taught evil Dharma is like Ruan Ji (personal name) drinking wildly. Disciples accept it indiscriminately, like the sons of high officials. Yuwen (surname) below, explains that Emperor Wu of Zhou (personal name) believed in prophecies, just like accepting them indiscriminately. His ancestor, Emperor Yan Shennong (mythological figure), was destroyed by the Yellow Emperor (mythological figure). The descendants, in order to avoid it, lived in Shuoye (place name). Xianbei (ancient ethnic group name) regarded him as the master. His descendant was called Puhui (personal name). Because hunting got the jade seal. Puhui thought it was given by God. Their custom calls heaven 'Yu', so it is called Yuwen. At the beginning, he also believed in Buddhism. Later, he believed in the study of prophecies, saying 'Black clothes should be king', so he valued Taoism. He personally accepted the talismans, the black hat, the yellow coarse clothes, often worn inside. He hated Buddhism in his heart and wanted to kill them all. But suffering from too many Buddhists, he did not dare to act arbitrarily. There was a Taoist named Zhang Bin (personal name), who deceived the emperor by fraudulent means. He secretly offered his plan. Secretly promoted Li Zong (personal name) and excluded Buddhism. Prophecies are like evil teachers, and Emperor Wu of Zhou is like a disciple. Also because of Yuan Song's (personal name) demonic deeds, etc. Emperor Wu of Zhou already hated Buddhism, plus Yuan Song's slander. So it is said that it is also because of Yuan Song's demonic deeds. Yuan Song assisted from the side, and the emperor adopted his words. Wanting to peep through the process and belittle the faults of Buddhism. Summoned monks into the palace and held a Dharma service for seven nights. The emperor was with them, and found nothing wrong for seven nights. He also ordered Sili Dafu (official title) Zhen Luan (personal name) to examine the two religions of Buddhism and Taoism in detail. Zhen Luan presented 'Xiao Dao Lun' in three volumes and thirty-six chapters. Use laughter thirty-six parts (Taoist classics). At that time, there was also Master An (personal name) who had a close relationship with the emperor. He also wrote 'The Two Religions' in twelve chapters. It is stated that Taoism is included in the nine streams and should not be the leader of the religion alone. So teach (referring to Buddhism) ...'

【English Translation】 Always mindful of the affairs of Wang Wu Jing (personal name). Constantly impeached by the Right Secretary (official title). The emperor tolerated him. Later appointed as Prefect of Yangzhou (official title). The emperor said, 'You are in the Zhen Jun Fu (government office name), you should restrain your drinking.' He replied, 'Your Majesty does not consider me incompetent, entrusting me with the important task of the military. I dare not have any objections. Now that the King (referring to the emperor) is present, establishing prestige, the teachings are clear, the imperial grace is vast, reaching all directions, the thieves have disappeared, the ominous atmosphere has dissipated, the sun and moon are clear, so why should it be like a small flame that does not go out? One should sit still, compose poems, and enjoy the good times.' Soon after, Su Jun (personal name) launched a rebellion, which was also a mistake of not repairing the armor. Those who practice Samadhi (Buddhist term, referring to right concentration) are also like this. Because it is difficult to encounter obstacles, they practice contemplation in a bad environment. If there is no difficulty, why abandon goodness and follow evil? Practicing contemplation according to the teachings is like using both civil and military skills. Falling into evil for no reason is like imitating licentious behavior. Forgetting the taught evil Dharma is like Ruan Ji (personal name) drinking wildly. Disciples accept it indiscriminately, like the sons of high officials. Yuwen (surname) below, explains that Emperor Wu of Zhou (personal name) believed in prophecies, just like accepting them indiscriminately. His ancestor, Emperor Yan Shennong (mythological figure), was destroyed by the Yellow Emperor (mythological figure). The descendants, in order to avoid it, lived in Shuoye (place name). Xianbei (ancient ethnic group name) regarded him as the master. His descendant was called Puhui (personal name). Because hunting got the jade seal. Puhui thought it was given by God. Their custom calls heaven 'Yu', so it is called Yuwen. At the beginning, he also believed in Buddhism. Later, he believed in the study of prophecies, saying 'Black clothes should be king', so he valued Taoism. He personally accepted the talismans, the black hat, the yellow coarse clothes, often worn inside. He hated Buddhism in his heart and wanted to kill them all. But suffering from too many Buddhists, he did not dare to act arbitrarily. There was a Taoist named Zhang Bin (personal name), who deceived the emperor by fraudulent means. He secretly offered his plan. Secretly promoted Li Zong (personal name) and excluded Buddhism. Prophecies are like evil teachers, and Emperor Wu of Zhou is like a disciple. Also because of Yuan Song's (personal name) demonic deeds, etc. Emperor Wu of Zhou already hated Buddhism, plus Yuan Song's slander. So it is said that it is also because of Yuan Song's demonic deeds. Yuan Song assisted from the side, and the emperor adopted his words. Wanting to peep through the process and belittle the faults of Buddhism. Summoned monks into the palace and held a Dharma service for seven nights. The emperor was with them, and found nothing wrong for seven nights. He also ordered Sili Dafu (official title) Zhen Luan (personal name) to examine the two religions of Buddhism and Taoism in detail. Zhen Luan presented 'Xiao Dao Lun' in three volumes and thirty-six chapters. Use laughter thirty-six parts (Taoist classics). At that time, there was also Master An (personal name) who had a close relationship with the emperor. He also wrote 'The Two Religions' in twelve chapters. It is stated that Taoism is included in the nine streams and should not be the leader of the religion alone. So teach (referring to Buddhism) ...'

唯有二。遠法師有抗帝論。后帝東巡任道林開佛法。又因王明上表以開佛法。其元嵩本河東人。遠祖從宦家于蜀川。梁末都東城。即後梁蕭察也。察滅巋立。至天保十二年。當陳太建六年。即宇文建德三年滅佛道二教。宇文經於七年至天和二年。嵩上表云。唐虞之世無佛圖而國安。齊梁有寺舍而祚滅。但利民益國即稱佛心。夫佛者以大慈為本。終不苦役黎民虔恭泥木。請造平延大寺。容著四海萬姓。不勸立曲見伽藍。偏安二乘五典。平延寺者。無間道俗罔擇冕親。以城隍為塔寺。即周武是如來。用郭邑作僧坊。和夫妻為聖眾。推令德作三綱。遵耆年為上座。選仁智充執事。求勇略作法師。是以六合無怨紂之聲。八方有歌周之詠。飛沈安其巢穴。水陸任其長生。都上一十五事。上表後身生惡瘡亡也。邕是法滅之妖怪。何關隨自意意耶。元嵩如惡師。周武如弟子。何以故下。釋謬信也。三昧之人亦復如是。一內無慧解。二信其本師。三貪慕前達。故知先須以教自軌。方信其師。不然則全謂行惡而為正道。覺已改棄趣理非遙。如譬喻經云。有驢挽車日行數百里。于息處見兄。兄語弟曰勿放此驢與余驢相見。弟曰。夫善者相得諛諂相遇。物類相逢無不歡喜。弟故放之與他驢相見見已亦復不鳴不食。相嗅而已。兄后駕之便臥不行

【現代漢語翻譯】現代漢語譯本：只有這兩件事。遠法師曾有抗議皇帝的言論。後來皇帝向東巡視，允許道林開創佛法。又因為王明上書，才得以開創佛法。元嵩原本是河東人，他的祖先因為做官而安家在蜀川。梁朝末年，都城在東城，也就是後來的梁朝蕭察的所在地。蕭察被滅后，巋然獨立。到了天保十二年，相當於陳太建六年，也就是宇文建德三年，他滅掉了佛道二教。宇文經在七年到天和二年期間，元嵩上書說：『唐堯虞舜時代沒有佛寺，國家卻很安定。齊朝梁朝有寺廟，國家卻滅亡了。只要有利於人民，有益於國家，就可以稱之為佛心。佛以大慈大悲為根本，終究不會讓百姓受苦受難，虔誠地供奉泥塑木雕。請建造平延大寺（面向所有人的寺廟），容納四海萬姓。不要勸人建立狹隘的伽藍（寺院），偏安於二乘（聲聞乘和緣覺乘）五典（五經）。平延寺，不分道俗，不選擇貴賤親疏。以城墻和護城河作為塔寺，把周武帝（周武帝宇文邕）當作如來（佛陀的稱號）。用城郭村邑作為僧人的住所，把和睦的夫妻當作聖眾，推舉有德行的人作為三綱（三種道德準則），尊敬年長的人作為上座（寺院中地位高的僧人），選拔仁義智慧的人充當執事，尋求勇敢有謀略的人作為法師。這樣，天下就不會有怨恨商紂王的聲音，四面八方都會有歌頌周朝的詩歌。飛禽走獸都能安居在自己的巢穴，水裡的陸地的生物都能自由生長。』總共上了十五件事。上書後，元嵩身上生了惡瘡而死。宇文邕是滅佛的妖怪，這和隨心所欲有什麼關係呢？元嵩就像惡師，周武帝就像弟子。為什麼會這樣呢？這是爲了解釋錯誤的信仰。修習三昧（專注的狀態）的人也是這樣。一是內心沒有智慧，二是相信自己的本師，三是貪圖羨慕前人。所以要知道，首先要用佛法來規範自己，然後才能相信自己的老師。不然就會把作惡當成正道。覺悟后改過自新，追求真理就不遠了。就像《譬喻經》里說的，有頭驢拉著車，每天走幾百里路。在休息的地方，它看到了自己的兄弟。它的兄弟對它說：『不要讓這頭驢和其他的驢相見。』它的兄弟說：『善良的人互相幫助，諂媚的人互相逢迎，同類的東西相遇沒有不高興的。』它的兄弟還是放它去和其他的驢相見。相見后，它們也不叫，也不吃東西，只是互相嗅了嗅。它的兄弟後來駕馭它，它就躺在地上不走了。

【English Translation】 English version: There are only these two matters. Dharma Master Yuan had arguments against the emperor. Later, when the emperor made an eastern tour, he allowed Daolin to initiate Buddhism. Furthermore, it was due to Wang Ming's memorial that Buddhism was allowed to flourish. Yuan Song was originally from Hedong, his ancestors settled in Sichuan due to official service. At the end of the Liang dynasty, the capital was in Dongcheng, which was later the location of Xiao Cha of the Liang dynasty. After Xiao Cha was destroyed, Kui stood independently. By the twelfth year of Tianbao, equivalent to the sixth year of Chen Ta建, which was also the third year of Yuwen Jiande, he extinguished both Buddhism and Taoism. During the seven years from Yuwen Jing to the second year of Tianhe, Yuan Song submitted a memorial saying: 'During the times of Tang Yao and Yu Shun, there were no Buddhist temples, yet the country was stable. During the Qi and Liang dynasties, there were temples, yet the country perished. As long as it benefits the people and the country, it can be called the 'Buddha-mind'. The Buddha takes great compassion as its foundation and would never subject the people to suffering and hardship, devoutly offering to clay and wooden sculptures. Please build the Pingyan Great Temple (a temple open to all), accommodating all the people of the four seas. Do not encourage the establishment of narrow Garanas (monasteries), clinging to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the Five Classics. The Pingyan Temple does not distinguish between clergy and laity, nor does it choose between the noble and the lowly, relatives and strangers. Take the city walls and moats as pagodas and temples, regard Emperor Wu of Zhou (Emperor Wu of Zhou, Yuwen Yong) as Tathagata (title of the Buddha). Use the towns and villages as residences for monks, regard harmonious couples as the holy assembly, promote virtuous people as the Three Bonds (three moral principles), respect the elderly as the senior monks (high-ranking monks in the temple), select benevolent and wise people to serve as officials, and seek brave and resourceful people as Dharma masters. In this way, there will be no voices of resentment against King Zhou of Shang in the world, and there will be songs praising the Zhou dynasty in all directions. Flying and sinking creatures can live peacefully in their nests, and creatures in the water and on land can grow freely.' A total of fifteen matters were presented. After submitting the memorial, Yuan Song developed malignant sores and died. Yuwen Yong is a monster who destroys Buddhism, what does this have to do with following one's own will? Yuan Song is like an evil teacher, and Emperor Wu of Zhou is like a disciple. Why is this so? This is to explain false beliefs. Those who practice Samadhi (state of concentration) are also like this. First, they have no wisdom within; second, they believe in their own teacher; and third, they are greedy and envious of those who have achieved before them. Therefore, one must first use the Dharma to regulate oneself before believing in one's teacher. Otherwise, one will completely regard doing evil as the right path. Once awakened and reformed, the pursuit of truth is not far away. It is like what is said in the 'Parable Sutra': There was a donkey pulling a cart, traveling hundreds of miles every day. At a resting place, it saw its brother. Its brother said to it, 'Do not let this donkey meet other donkeys.' Its brother said, 'Good people help each other, flattering people meet each other, and things of the same kind are always happy to meet.' Its brother still let it meet other donkeys. After meeting, they did not bray or eat, but only sniffed each other. Its brother later drove it, and it lay on the ground and would not move.

。兄便大瞋截尾剪耳被苦乃行。驢語大家。君放我見惡知識。我問。汝何以肥充。答言。我給陶公負土。若得惡道便臥不行。公便負擔放我道邊食。食得好草歸得芻散是以得肥問我何瘦。答曰。挽車日行數百里。飲食轗軻。我今效彼謂得放免。反見髡截不復敢臥。乞得存活。主愍放之。人亦如是。信其惡師必招惡果。譬如西施等者。顰呻痛病吟也。杜者不出門也。亦塞也。潛者隱水也。逝者往也。莊子云。西施心痛而顰其里。其里之醜人見而美之。亦歸捧心而顰其里。其里富人見之堅閉門不出。貧者見之挈妻子而去之走。彼知美顰不知顰之所以美。穴者深潛。飛者高逝。此之二句在莊子毛嬙麗姬文中雲。如一女人人見之即愛。鳥見之高飛。魚見之深潛。今文將此二句共成西施之文。彼注西施文云。夫禮義者當時而用則西施也。過時而不棄。即鄰女也。夫三皇五帝之禮義法度其猶柤梨橘柚。其味相反而皆可口。故禮義法度者。須應時而用之。今取猿狙衣以周公之服。彼必龁嚙挽裂盡去之。觀古人與今其猶猿狙之異周公。隨自意者亦復如是。須應時而變知宜不宜。豈可唯效入惡不知入惡之所以。今以西施譬宜入惡修觀人也。根利得時如西施。性多貪慾如心病。于欲巧修如美顰。彌增明靜如益美。根鈍失時如鄰女。智非善巧

【現代漢語翻譯】現代漢語譯本：那人聽了非常生氣，截斷驢的尾巴，剪掉驢的耳朵，然後才讓它走。驢子對大家說：『主人放我走，讓我遠離惡知識。』我問它：『你為什麼這麼肥壯？』它回答說：『我替陶公拉土。如果到了惡道，我就躺下不走。陶公就會卸下我的負擔，放我在路邊吃草。我吃得好草，回去還能吃到飼料，所以才這麼肥壯。』又問我為什麼這麼瘦。我回答說：『我拉車每天走數百里，吃喝都很粗劣。我如今效仿它，以為可以得到解脫，反而被剃毛截耳，再也不敢躺下了，只求能活命。』主人可憐它，就放了它。人也是這樣，相信惡師必定招致惡果。譬如西施（古代美女）這樣的人，『顰呻痛病吟也』，是說她皺眉、呻吟、感到疼痛、生病的樣子。『杜者不出門也』，也作『塞』講，是閉門不出的意思。『潛者隱水也』，是潛藏在水裡。『逝者往也』，是離去的意思。莊子說：『西施心痛而皺眉於她的家鄉，她家鄉的醜陋之人看見了，覺得很美，也回家捂著心口皺眉，她家鄉的富人看見了，就緊閉大門不出來，窮人看見了，就帶著妻子兒女跑開了。』他們只知道模仿皺眉的樣子，卻不知道皺眉的原因。『*』指的是深潛，『飛』指的是高飛。這兩句話在莊子關於毛嬙（古代美女）和麗姬（古代美女）的文章中說：『如果一個女人人人都喜歡她，鳥看見了就高飛，魚看見了就深潛。』現在把這兩句話和西施的文章放在一起。那篇註釋西施的文章說：『禮義這東西，在適當的時候使用就是西施，過了時還不丟棄，就是鄰家醜女。』三皇五帝的禮義法度就像柤梨橘柚，味道相反卻都可口。所以禮義法度，必須應時而用。現在拿猴子穿上週公的衣服，它一定會又咬又扯，把衣服都弄爛。看古人和今人，就像猴子和周公的區別。隨心所欲也是這樣，必須應時而變，知道什麼是適宜的，什麼是不適宜的。怎麼可以只知道效仿進入惡道，卻不知道進入惡道的原因呢？現在用西施來比喻適宜進入惡道修觀的人。根器銳利，時機成熟，就像西施。性情貪婪，慾望強烈，就像心病。對於慾望巧妙地進行修行，就像美麗的皺眉，會更加增添明凈，就像更加美麗。根器遲鈍，時機錯過，就像鄰家醜女。智慧不夠善巧。

【English Translation】 English version: The man became very angry, cut off the donkey's tail, and cropped its ears before letting it go. The donkey said to everyone, 'The master let me go to get away from bad influences.' I asked it, 'Why are you so fat?' It replied, 'I haul soil for Tao Gong (a proper noun, likely a person's name). If I reach a bad road, I lie down and refuse to move. Tao Gong would then unload my burden and let me eat grass by the roadside. I eat good grass and get fodder when I return, which is why I'm so fat.' Then it asked me why I was so thin. I replied, 'I pull a cart hundreds of miles every day, and my food and drink are very poor. I imitated it, thinking I could be freed, but instead, I was shorn and had my ears cropped. I dare not lie down again, and I only beg to stay alive.' The master pitied it and let it go. People are the same; believing in evil teachers will surely bring evil consequences. Take someone like Xi Shi (a famous beauty in ancient China) for example. 'Frowning, groaning, in pain, and sick' describes her appearance. 'Du Zhe Bu Chu Men Ye' (杜者不出門也), also written as 'Sai' (塞), means staying indoors and not going out. 'Qian Zhe Yin Shui Ye' (潛者隱水也) means hiding in the water. 'Shi Zhe Wang Ye' (逝者往也) means leaving. Zhuangzi (a famous Chinese philosopher) said, 'Xi Shi frowned in her village because of a heart pain. The ugly people in her village saw it and thought it was beautiful, so they went home, clutched their chests, and frowned. The rich people in her village saw it and tightly closed their doors, refusing to come out. The poor people saw it and took their wives and children and ran away.' They only knew how to imitate the frown but did not know the reason for the frown. '*' refers to deep diving, and 'flying' refers to flying high. These two sentences are in Zhuangzi's articles about Mao Qiang (another famous beauty) and Li Ji (another famous beauty): 'If a woman is loved by everyone, birds will fly high when they see her, and fish will dive deep when they see her.' Now, these two sentences are put together with the article about Xi Shi. The commentary on Xi Shi says, 'Rituals and righteousness are like Xi Shi when used at the right time, but they are like an ugly neighbor girl if not discarded when outdated.' The rituals and laws of the Three Sovereigns and Five Emperors are like crab apples, pears, oranges, and pomelos; their tastes are opposite, but all are palatable. Therefore, rituals and laws must be used according to the times. Now, if you put a monkey in the clothes of the Duke of Zhou (a revered historical figure), it will surely bite and tear the clothes to pieces. Looking at the ancients and the present is like the difference between a monkey and the Duke of Zhou. Following one's own will is also like this; one must change with the times and know what is appropriate and what is not. How can one only know how to imitate entering evil paths but not know the reason for entering evil paths? Now, Xi Shi is used as a metaphor for people who are suitable for entering evil paths to cultivate contemplation. Sharp faculties and ripe timing are like Xi Shi. A greedy nature and strong desires are like a heart disease. Skillfully cultivating desires is like a beautiful frown, which will further increase clarity, just like becoming more beautiful. Dull faculties and missed timing are like an ugly neighbor girl. Wisdom is not skillful.

如本丑。謬習入惡如效顰。唯長惡邪如彌劇。有人將國王大臣等。合貧者遠徙等文。語不相當復非文次。今試為合之則順文旨。小乘之人如貧者。大乘之人如富者。修事善人如穴者。習事定人如飛者。是四種人不喜惡見。見是惡已彌為自勉。小乘涅槃為遠徙。大乘秘藏如杜門。堅固事戒為深潛。期心上界為高逝。前文以類本師之過。此文以類弟子之非。如此消釋與文會也。彼諸人下。重責也。貪慾狂故逐入惡雷。無觀凡夫猶如倉蠅。而專入惡為欲唾黏。嗜亦貪慾也。其師過下。明師差機迷旨之失。此師不達入惡之言。次引佛意責有法譬合。初法。如文。譬如下。舉譬。熱甚口噤宜治以黃湯。不可惜齒而致損命。起重貪慾如熱甚。不受對治如口噤。隨自意法如黃湯。于惡修觀如鑿齒。入惡雖鄙為存慧命。縱惡不觀如藥不入。佛亦如下。合也。通合逗機。初明惡機中。云如快馬等者。根利如快馬。起惡如僻路。聞說如鞭影。欲息如正路。雜阿含云。佛告比丘。有四種馬。一者見鞭影即便驚悚隨御者意。二者觸毛便能如上。三者觸肉然後乃驚。四者徹骨然後方覺。經合喻云。初馬如聞他聚落無常即能生厭。次馬如聞己聚落無常。即能生厭。三者如聞己親無常即能生厭。四者猶如己身病苦方能生厭。大經十六釋調御中。亦以四

馬喻聞生老病死。故知二經並喻三藏中意。今借喻此以對四教。快馬即是圓機。貪慾即是道也。若取意僻越浪行貪慾。則都非四數。若機淺者次用別教。乃至通藏如餘三馬。于圓機中仍須稱機宜善宜惡。若有下善機也。佛具二說下。結斥。公者非私也。灼者明也。公然拒佛而差物機。複次下。舉時結過。初文舉時宜於惡中而習止觀。次汝今下。引譬引事。三破壞下結過也。非有難時不應用惡。何意純用等者引經類釋。事不獲已令于惡修。汝不觀機純令用惡。如諸外道純用邪常。故大經云。譬如舊醫純用乳藥。如彼外道唯說邪常。客醫如來初令制乳。如說無常以破邪常。成無常已還用真常以破無常。新舊二乳乳名雖同。邪正義別。進退適時。不同外道純用邪常。毒他慧命。今亦如是。用既非宜損他慧命。故阿含下。引經中事以證適時結過之意。增一四十六云。佛在給孤獨。告諸比丘。如放牛人具十一事。牛群長益。結為頌曰。

解色及相應　　摩刷覆瘡痍　放煙並茂草　　安隱及渡處　時宜留𤛓余　　將護于大牛　比丘亦如是　　知四大造色　善別愚智相　　摩刷六情根　善覆十善想　　傳所誦為煙　四意止茂草　　十二部安處　聖八支渡處　　莫受輕賤請　名曰知時宜　　知足為留余　敬護是

將護

佛說偈云。

放牛無放逸　　其主獲其福　六牛經六年　　展轉六十牛　比丘戒成就　　于禪得自在　六根而寂靜　　六年成六通

今文引經安隱渡處。渡處即津濟也。即渡水處也。此即兼于自行化他。自行有難故聽從險。如王事等令于惡修。無難惡息必須從善他機例然。應須詳審。複次下。故以水火現事驗之。夷平也。蹈踐也。躡履也。逾也。又不下。責其差機純令用惡。凈名下引證。舉二乘以況凡師。自是下傷嘆則戒海等者。譬此等人于佛法中。名之為死。律云。譬如彼死屍大海不容受。為疾風所吹置之於岸上。犯重如尸眾海不受。作法擯棄如疾風吹。甄出衆外如置岸上。兼斥自他故云行說。若未行唯說則同梨吒違僧屏諫但結提吉。謂于惡證墮過人法。自行口說。又云證得則兩夷一提。文據重夷故云擯棄。若但自行教他則一夷一提。無令毒樹者。引譬擯棄。大經第三云。譬如長者所居之處。田宅屋舍生諸毒樹。長者知已即便斫伐。悉令永盡。長者宅者清眾所居。毒樹者犯重比丘。生必伐者。犯必擯也。經有三喻。初鄰國相攻。中毒樹生宅。後首生白髮。章安二釋正用后意。初對三惑釋。鄰國相攻譬除四住惑智相傾。除剪毒樹譬除塵沙體外之惑。拔棄白髮譬除無明同體之惑。次對擯棄

【現代漢語翻譯】現代漢語譯本護

佛說偈語道：

『放牛不懈怠，其主得其福，六牛經六年，輾轉成六十牛。比丘戒律成就，于禪定得自在，六根清凈寂靜，六年成就六神通。』

現在這段文字引用經典，是爲了說明安全渡過難關的方法。『渡處』（safe passage）就是指『津濟』（ferry crossing），也就是渡水的地方。這裡兼顧了自己修行和教化他人。因為自己修行有困難，所以允許在危急情況下采取權宜之計，比如爲了王事等原因，允許在惡劣的環境中修行。如果沒有困難，惡事平息，就必須遵循善法，教化他人也是同樣的道理，應該詳細審察。接下來。所以用水火這些現實的事情來驗證。『夷平』（leveling）是指剷平，『蹈踐』（treading）是指踩踏，『躡履』（stepping）是指小心行走，『逾』（exceeding）是指超越。又說『不下』（not lowering）是指責那些不辨機宜，一味用惡的人。下面引用《凈名經》（Vimalakirti Sutra）來證明，用二乘（聲聞乘和緣覺乘）來比喻凡庸的師父。『自是下傷嘆則戒海等者』（From this point onwards, lamenting the precepts like the sea）是說，這些人對於佛法來說，就如同死亡一般。律典中說，『譬如死屍，大海不能容納，被疾風吹到岸上』。犯了重罪的人，如同屍體一樣，僧團大眾不能接受。通過作法擯棄，如同被疾風吹走。從大眾中甄別出來，如同被放置在岸上。這裡兼顧了批評自己和他人，所以說是『行說』（practice and preaching）。如果還沒有做到，只是說，就如同梨吒（Riccha）一樣，違背僧團的規定，私下勸諫，只會結提吉罪（tikiccha，一種輕罪）。指的是因為惡行而墮落，違背了修行人的法則。自己修行，口中也這樣說。又說，如果證得了，那麼兩個『夷』（leveling）就變成一個『提』（raising）。文中依據的是重『夷』（serious leveling），所以說是『擯棄』（expulsion）。如果只是自己修行，教化他人，那麼一個『夷』（leveling）就變成一個『提』（raising）。『無令毒樹者』（Do not allow poisonous trees）是指用比喻來說明擯棄。《大般涅槃經》（Mahayana Mahaparinirvana Sutra）第三卷中說，『譬如長者所居住的地方，田地房屋生長著各種毒樹，長者知道后，立即砍伐，全部清除乾淨』。長者的住宅，指的是清凈僧眾所居住的地方。毒樹，指的是犯了重罪的比丘。『生必伐者』（If they grow, they must be cut down）是指犯了罪就必須擯棄。經典中有三個比喻，最初是鄰國互相攻打，中毒樹生長在住宅中，後來是頭上長出白髮。章安（Zhang'an，隋代天臺宗僧人）的兩種解釋，主要採用後面的意思。最初是針對三惑（見思惑、塵沙惑、無明惑）來解釋的。鄰國互相攻打，比喻去除四住惑（四種煩惱）導致智慧傾斜。剷除毒樹，比喻去除體外的塵沙惑。拔除白髮，比喻去除同體的無明惑。其次是針對擯棄。

【English Translation】 English version Protecting

The Buddha spoke in a verse:

'Without negligence in tending cattle, the owner obtains blessings; six cattle over six years, transform into sixty cattle. A Bhikkhu (monk) who perfects the precepts, attains freedom in meditation; the six senses are tranquil and still, in six years, attains the six supernormal powers.'

This passage now quotes the scriptures to explain the method of safely crossing difficulties. 'Crossing place' (渡處) means 'ferry crossing' (津濟), which is the place to cross the water. This encompasses both self-cultivation and teaching others. Because self-cultivation has difficulties, it is permissible to take expedient measures in dangerous situations, such as for the sake of royal affairs, allowing cultivation in adverse environments. If there are no difficulties and the evil is quelled, one must follow the good Dharma, and teaching others is the same principle, which should be carefully examined. Next. Therefore, use real things like water and fire to verify it. 'Leveling' (夷平) means to flatten, 'treading' (蹈踐) means to step on, 'stepping' (躡履) means to walk carefully, 'exceeding' (逾) means to surpass. Also, 'not lowering' (不下) refers to blaming those who do not discern the situation and only use evil. The following quotes the Vimalakirti Sutra (凈名經) to prove that the Two Vehicles (聲聞乘 and 緣覺乘, Sravakayana and Pratyekabuddhayana) are used to compare ordinary teachers. 'From this point onwards, lamenting the precepts like the sea' (自是下傷嘆則戒海等者) means that these people are like death to the Buddha Dharma. The Vinaya (律) says, 'Like a corpse, the great sea cannot contain it, and it is blown to the shore by a strong wind.' A person who commits a serious offense is like a corpse, and the Sangha (僧團) cannot accept it. Being expelled through the procedure is like being blown away by a strong wind. Being distinguished from the public is like being placed on the shore. This includes criticism of oneself and others, so it is called 'practice and preaching' (行說). If one has not done it yet, but only speaks, it is like Riccha (梨吒), violating the rules of the Sangha, privately admonishing, and only incurring a tikiccha (提吉) offense (a minor offense). It refers to falling due to evil deeds, violating the rules of practitioners. One cultivates oneself and speaks in this way. It is also said that if one attains it, then two 'levelings' (夷) become one 'raising' (提). The text is based on serious 'leveling' (重夷), so it is called 'expulsion' (擯棄). If one only cultivates oneself and teaches others, then one 'leveling' (夷) becomes one 'raising' (提). 'Do not allow poisonous trees' (無令毒樹者) refers to using a metaphor to explain expulsion. The third volume of the Mahayana Mahaparinirvana Sutra (大般涅槃經) says, 'For example, in the place where the elder resides, poisonous trees grow in the fields and houses. When the elder knows this, he immediately cuts them down and removes them all.' The elder's residence refers to the place where the pure Sangha resides. Poisonous trees refer to Bhikkhus (比丘) who have committed serious offenses. 'If they grow, they must be cut down' (生必伐者) means that if a crime is committed, one must be expelled. There are three metaphors in the scriptures. The first is that neighboring countries attack each other, and poisonous trees grow in the house. The second is that white hair grows on the head. Zhang'an's (章安) two explanations mainly adopt the latter meaning. The first is explained in terms of the Three Confusions (三惑, 見思惑, 塵沙惑, 無明惑, delusions of views and thoughts, delusions like dust and sand, and fundamental ignorance). Neighboring countries attacking each other is a metaphor for removing the Four Abodes of Confusion (四住惑, four kinds of afflictions) that cause wisdom to be tilted. Removing poisonous trees is a metaphor for removing delusions like dust and sand outside the body. Pulling out white hair is a metaphor for removing fundamental ignorance within the body. The second is for expulsion.

釋。鄰國譬治各住各學而行非者。毒樹譬治同住各學而行非者。白髮譬治同住同學而行非者。文雖引一意亦該三。同住各住。若行若說俱須擯棄。複次檢其惡行下。斥師自行行偏違心。初以事難難其行偏。譬如下。譬其行偏而穢清眾。難其下。難其違心。所以下。明此料簡誡勸之意。入惡似易尚須誡忌。豈得於此而更勸修。如服黃湯下。譬誡忌意。入惡稱病如服黃湯。指惡為道名為過度。須備律教而補止之。問者。正觀如水理性如珠。諸行如風風多浪鼓。事儀動役令觀混濁。何須用此四三昧耶。鼓者動也。答中二番各有譬合。初譬貧人責其不具。若一下合。若於一種三昧觀心即足。心若樂行及余儀等。如何悅此樂欲之心。若用下化他。自行既然化他準此自行則初后不同。他機則彼彼非一。譬如下重譬。且許自行一種為得。若以化他專一則失。煩惱下合。初約一人。若化他者應具四悉。乃成四番四種三昧。何但四耶。次約多人。初總約四三昧。若為多人彼彼相望。復須四四。又約下。何但如向四種三昧相望為四。一一三昧尚具四悉。況復四耶。若樂行等者。樂行下世界。若善根下為人。若坐時下對治。若行時下第一義。初約常行借坐對說。若不對說。不可但云樂行即行不樂不行。此則反開懈怠之門。何名具須四種三昧。

【現代漢語翻譯】現代漢語譯本釋：鄰國好比各自居住各自學習卻行為不正的人。毒樹好比共同居住共同學習卻行為不正的人。白髮好比共同居住共同學習卻行為不正的人。文句雖然只引用了一個，但意思涵蓋了這三種情況。無論是共同居住還是各自居住，如果行為或言語不端正，都應當摒棄。再次，檢查其惡劣行為的下文，斥責老師自己行為偏頗違背本心。起初用事情的困難來責難他行為的偏頗，如下面的比喻。比喻他行為偏頗而玷污清凈的僧眾。責難他的下文，責難他違背本心。所以下文，闡明這種選擇和告誡勸勉的用意。進入惡道似乎容易，尚且需要告誡和禁忌，怎麼能在這裡反而勸他修行呢？如同服用黃湯的下文，比喻告誡和禁忌的用意。進入惡道如同生病服用黃湯。指惡為道，名為過度。必須具備戒律和教義來彌補和阻止它。提問者：正觀如同水，理性如同珠，各種行為如同風，風大浪高。世俗的事務和動盪使正觀變得混濁，為什麼需要用這四種三昧呢？鼓，是動的意思。回答中有兩番各有比喻和合。最初比喻貧窮的人責備他不具備（資財）。『若一』以下是合。如果只用一種三昧觀心就足夠了，如果內心喜歡修行以及其他的儀軌等等，如何使這種喜好和慾望的心得到滿足呢？如果用下文來教化他人，自己修行既然如此，教化他人也應以此為準，自己修行則前後不同。他人的根機則各不相同。如下面的比喻，再次用比喻來說明。姑且允許自己修行一種（三昧）為得，如果用它來教化他人，專一則會失去（效果）。煩惱以下是合。最初是針對一個人。如果教化他人，應當具備四悉檀（四種普遍的施教方法），才能成就四番四種三昧，豈止是四種呢？其次是針對多人。最初總的來說是四種三昧，如果爲了很多人，彼此相對，又需要四四（十六種）。又以下文，豈止是像前面所說的四種三昧彼此相對為四，每一種三昧都具備四悉檀，何況是四種三昧呢？如果喜歡修行等等，喜歡修行是針對世界，如果善根等等是針對人，如果坐禪時等等是對治，如果行走時等等是第一義。最初是針對常行，借用坐禪來相對說明。如果不相對說明，不能只說喜歡修行就修行，不喜歡就不修行，這反而打開了懈怠之門，怎麼能稱得上具備四種三昧呢？

【English Translation】 English version Explanation: A neighboring country is like people who live separately and learn separately but act improperly. A poisonous tree is like people who live together and learn together but act improperly. White hair is like people who live together and learn together but act improperly. Although the text only cites one, the meaning covers all three situations. Whether living together or living separately, if behavior or speech is improper, it should be discarded. Furthermore, examining the following text on evil deeds, it rebukes the teacher for his own biased actions that go against his original intention. Initially, the difficulty of the matter is used to criticize his biased actions, as in the following analogy. It is like his biased actions defiling the pure Sangha. Criticizing the following text criticizes his actions that go against his original intention. Therefore, the following text clarifies the intention of this selection and admonition. Entering the path of evil seems easy, yet it still requires admonition and prohibition. How can one encourage him to cultivate further in this situation? Like the following text about taking yellow soup, it is an analogy for the intention of admonition and prohibition. Entering the path of evil is like taking yellow soup when sick. Pointing to evil as the path is called excess. One must be equipped with precepts and teachings to supplement and prevent it. Questioner: Right contemplation is like water, rationality is like a pearl, and various actions are like wind, with high waves when the wind is strong. Mundane affairs and disturbances make right contemplation turbid. Why is it necessary to use these four Samadhis? 'Drum' means movement. There are two rounds of analogies and combinations in the answer. The first analogy is like a poor person blaming him for not having (wealth). 'If one' below is the combination. If it is enough to contemplate the mind with only one Samadhi, how can this mind of liking and desire be satisfied if the mind likes to practice and other rituals, etc.? If the following text is used to teach others, since one's own practice is like this, teaching others should also follow this standard. One's own practice is different before and after. The faculties of others are different. Like the following analogy, it is used again to illustrate. Let's allow one's own practice of one (Samadhi) to be obtained. If it is used to teach others, being single-minded will lose (the effect). Afflictions below is the combination. Initially, it is for one person. If teaching others, one should have four Siddhantas (four universal methods of teaching) to achieve four rounds of four Samadhis. Is it only four? Secondly, it is for many people. Initially, it is generally about four Samadhis. If for many people, in relation to each other, four fours (sixteen types) are needed again. Also, in the following text, it is not only that the four Samadhis mentioned earlier are related to each other as four, but each Samadhi has four Siddhantas. How much more so for four Samadhis? If one likes to practice, etc., liking to practice is for the world. If good roots, etc., are for people. If during sitting meditation, etc., it is for counteracting. If during walking, etc., it is the ultimate meaning. Initially, it is for constant practice, using sitting meditation to explain relatively. If not explained relatively, one cannot just say that if one likes to practice, one practices, and if one does not like to practice, one does not practice. This instead opens the door to laziness. How can it be called having four Samadhis?

故初標云一種具四。下復結云餘三例然。常行既然。若云常坐故應還對行等說之問善扶下。簡根遮。善謂上三及隨自意中諸經及善。此善順理可修止觀。如起信云。已知法性體無慳貪。隨順修行檀波羅蜜等。惡既乖理。何不棄惡于善修習。而令于惡修止觀耶。答約四句故。故須觀惡。大論二十四云。世尊智力知諸眾生上中下根。是人根利為結所遮。猶如央掘。是人根利不為結遮。猶如身子。是人根鈍而無結遮。猶如槃特。是人根鈍而為結遮。謂諸凡夫。論寄小乘故引此四。通論四教例應有之。又復論文通明如來善知諸根。不以根利無遮為首。今明修行。是故別以根利無遮。而為上品。初身子者。一聞三諦而得初果。見勇墮負證阿羅漢。至法華會先獲記莂。行人下舉今以例。準今識昔引現知當。故知今文善惡二修。即是有遮無遮不同。為破遮故俱須修習。昔無二義者。昔既不曾於善修習。是故闕于根利無遮。次句如阇王央掘等者。論既寄小故無阇王。今辨有遮是故並列。阇王造逆罪深纏厚。法華座席障未發故。為凡夫眾聞茲妙經。涅槃會中機發障動。心生悔熱遍體生瘡。世無良醫治身心者。六臣雖引六師之言。未審能治我之重患。家兄耆婆引至佛所。蒙佛召命慚愧悚慄。聞說陰幻知罪無生。如從伊蘭生栴檀樹。障除機熟

無根信成。發菩提心述己弘願無根信者。小乘即是初果位也。大乘即是別住圓信。央掘者。若央掘經得無生忍。阿含經中。初聞佛偈即得初果。匿王去後得阿羅漢。障雖不如阇王造逆。已成害佛及母方便。兼殺九百九十餘人。如是重遮不障證法。良由根利故使爾也　鞭者策進也。今時行人下。舉今以例。正當酬前于惡修觀之問。善自斟量察其可不。儻宜入惡專善復失。宿種難知不可率爾次第三句如槃特者。法句經第一云。佛在舍衛。有比丘名槃特。新作出家稟性頑塞。佛令五百羅漢日日教之。三年始獲一偈。今文依阿含大論。故云九十日。佛知愍傷即呼著前授與一偈。偈云。守口攝意身莫犯。如是行者得度世。槃特感佛恩深誦得上口。佛告槃特。汝今年老唯誦一偈。人皆知之不足為奇。須解其義。所謂身三口四意三。觀其所起察其所滅。由之生天由之墜淵。由之得道泥洹自然。分別乃至無量妙法。心開意解得阿羅漢。由無遮故其根雖鈍易得道果得道果已。五百比丘尼請教誡說法。次當槃特。至彼食訖諸尼皆笑。升座已自慚鄙曰。自幸薄德得為沙門。最為頑鈍。所學一偈粗識其義。當爲敷說諸少年尼先知其偈。欲預前誦。口不能開驚怖悔過。槃特於是依于佛說。次第敷演。諸尼皆得阿羅漢果后匿王請佛及諸比丘。于正殿

【現代漢語翻譯】現代漢語譯本：『無根信成』。發起菩提心，陳述自己的弘願，『無根信』指的是：小乘是指初果位。大乘是指別住圓信。『央掘』（指央掘摩羅，意為『指鬘』）：如果央掘摩羅通過《央掘經》證得無生法忍，在《阿含經》中，初次聽聞佛偈就證得初果。波斯匿王離開后證得阿羅漢果。他的業障雖然不如阿阇世王弒父的逆罪，但也已經造成了危害佛陀和母親的方便因緣，並且殺害了九百九十多人。如此深重的遮障卻不障礙他證得佛法，是因為他根器銳利。『鞭』是策勵前進的意思。下面是針對現今修行人的情況。舉出現今的例子是爲了對應前面關於『于惡修觀』的提問。要好好地衡量自己，觀察是否可行。如果適合修習惡觀，但專注于善法反而會失去機會。宿世的根基難以知曉，不可草率行事。接下來的三句就像槃特（指周利槃陀伽，意為『道路邊生』）的例子。《法句經》第一篇記載：佛陀在舍衛城時，有一位比丘名叫槃特，剛出家時稟性頑固遲鈍。佛陀讓五百位羅漢每天教導他，三年才學會一偈。本文依據《阿含大論》，所以說是九十天。佛陀知道他可憐，就叫他到面前，傳授他一偈：『守口攝意身莫犯，如是行者得度世。』槃特感念佛恩深重，背誦得非常熟練。佛陀告訴槃特：『你年紀大了，只背誦一偈，大家都知道，不足為奇，必須理解其中的含義。』所謂身三、口四、意三，觀察它們的生起，察覺它們的滅去，由此可以昇天，由此可以墜入深淵，由此可以得道，泥洹（涅槃）自然成就。分別乃至無量妙法。槃特心開意解，證得阿羅漢果。由於沒有遮障，所以他的根器雖然遲鈍，也容易證得道果。證得道果后，五百位比丘尼請他教誡說法。輪到槃特時，他到那裡吃完飯後，眾尼都嘲笑他。他升座後感到慚愧，說：『我僥倖薄德，得以出家為沙門，最為頑固遲鈍，所學的一偈，粗略地知道其中的含義，將為大家敷演解說。』一些年輕的比丘尼先知道這首偈，想要搶先背誦，卻口不能開，驚恐後悔。槃特於是依據佛陀所說，次第敷演，眾尼都證得阿羅漢果。後來波斯匿王邀請佛陀和眾比丘，到正殿接受供養。

【English Translation】 English version: 'Rootless faith accomplished'. To generate Bodhicitta (the mind of enlightenment) and state one's own vows, 'rootless faith' refers to: In Hinayana (Small Vehicle), it is the stage of the first fruit (Sotapanna). In Mahayana (Great Vehicle), it is the distinct dwelling of complete faith. 'Angulimala' (meaning 'garland of fingers'): If Angulimala attains the forbearance of non-origination through the Angulimala Sutra, in the Agamas (collection of early Buddhist texts), upon first hearing the Buddha's verse, he attains the first fruit. After King Pasenadi leaves, he attains Arhatship. Although his karmic obstacles are not as severe as King Ajatasattu's patricide, he has created the conditions to harm the Buddha and his mother, and has killed over nine hundred and ninety people. Such heavy obstructions do not prevent him from attaining the Dharma because his faculties are sharp. 'Whip' means to urge forward. The following is regarding the situation of practitioners today. Giving the example of today is to correspond to the previous question about 'cultivating contemplation on evil'. One must carefully measure oneself and observe whether it is feasible. If it is suitable to practice contemplation on evil, but focusing on good deeds instead leads to losing the opportunity. The roots of past lives are difficult to know, and one should not act rashly. The next three sentences are like the example of Panthaka (meaning 'born on the roadside'). The first chapter of the Dhammapada (a collection of sayings of the Buddha) records: When the Buddha was in Sravasti, there was a Bhikkhu (monk) named Panthaka, who was dull-witted when he first ordained. The Buddha had five hundred Arhats teach him every day, and it took him three years to learn one verse. This text is based on the Agama Mahayana Sutra, so it says ninety days. The Buddha, knowing he was pitiful, called him forward and taught him a verse: 'Guard your mouth, restrain your mind, do not transgress with your body; those who act thus will be liberated from the world.' Panthaka, deeply grateful for the Buddha's kindness, recited it very fluently. The Buddha told Panthaka: 'You are old, and you only recite one verse, everyone knows it, it is not remarkable, you must understand its meaning.' The so-called three actions of body, four of speech, and three of mind, observe their arising, perceive their cessation, thereby one can ascend to heaven, thereby one can fall into the abyss, thereby one can attain the path, Nirvana will naturally be achieved. Distinguish even immeasurable wonderful Dharmas.' Panthaka's mind opened, and he attained Arhatship. Because there were no obstructions, although his faculties were dull, he easily attained the fruit of the path. After attaining the fruit of the path, five hundred Bhikkhunis (nuns) asked him to teach and preach the Dharma. When it was Panthaka's turn, after he finished eating there, the nuns all laughed at him. After ascending the seat, he felt ashamed and said: 'I am fortunate to have little virtue, to be able to ordain as a Sramana (ascetic), I am the most stubborn and dull-witted, the one verse I have learned, I roughly know its meaning, I will explain it for everyone.' Some young Bhikkhunis who knew the verse wanted to recite it first, but they could not open their mouths, and they were frightened and remorseful. Panthaka then, according to what the Buddha said, explained it in order, and all the nuns attained Arhatship. Later, King Pasenadi invited the Buddha and the Bhikkhus to the main hall to receive offerings.

坐。佛欲試其神力。令其取缽。來至王門守門者不許其前。其于門外申手送缽。王驚問佛。此誰手耶。佛言。槃特。王問。但誦一偈云何乃爾。佛言。雖誦千章不義何益。不如一要聞可滅意。雖誦千章不義何益。不如一要聞行得度。雖誦千章不解何益。解一句法聞可得道。二百比丘聞之得阿羅漢。王及夫人方乃不疑。此偈乃對極鈍者說。豈可例于多聞增智慧。廣讀諸異論。則知智者意等耶。然各有意勿妄去取。若增一第六云。兄見弟誦法句難語言。汝若不能誦法句偈還作白衣。弟聞之詣祇桓門泣。佛見問之具答兄言。佛言。成菩提可由汝兄。佛手牽詣靜室令誦掃帚。複名除垢。槃特思念。灰土瓦石除即清凈。結縛是垢智慧是除。今以智帚掃除諸垢。今文所引偈文。即大論及大經二十四。經云。四事為涅槃因。若言勤修苦行是涅槃因者。無有是處。是故槃特思惟一偈得第四果。言鳩摩羅者。此云童真。亦曰毫童。亦曰名童。即童真無染偈也。三業無染得無染果。若據得果。過去亦非全不習觀。觀力薄故其根仍鈍。以無遮故聞易得道。次第四句者可知以是下結勸。道謂乘種信法二行俱可為乘。亦俱得名為止觀故。故誡行人。不可廢之不習乘種。大經云下。引乘戒四句釋成根遮四句。第六云。若無清凈持戒之人僧則損減。若

【現代漢語翻譯】現代漢語譯本坐定后，佛陀想測試槃特（Pantha，人名，意為道路）的神力，讓他去取缽。槃特來到王宮門前，守門人不讓他進去。他便在門外伸出手，將缽送了進去。國王驚訝地問佛陀：『這是誰的手？』佛陀說：『是槃特。』國王問：『僅僅背誦了一句偈語，怎麼會有如此神力？』佛陀說：『即使誦讀千章，若不符合正義，又有什麼益處呢？不如聽聞一句符合正義的話，可以滅除妄念。即使誦讀千章，若不符合正義，又有什麼益處呢？不如聽聞一句符合正義的話，並且身體力行，便可得度。即使誦讀千章，若不理解其義，又有什麼益處呢？理解一句佛法，便可得道。』兩百位比丘聽了這些話，都證得了阿羅漢果。國王和王后這才不再懷疑。這首偈語是針對極其愚鈍的人說的，怎麼能用它來衡量博學多聞、增長智慧的人呢？廣泛閱讀各種不同的論著，才能瞭解智者的意圖等等。然而，每個人都有自己的想法，不要隨意地否定或取捨。《增一阿含經》第六卷中記載：哥哥見弟弟背誦《法句經》很困難，便說：『你如果不能背誦《法句經》的偈語，就還俗做普通人吧。』弟弟聽了這話，來到祇桓精舍（Jetavana Anathapindika-arama，佛教寺院）的門前哭泣。佛陀看見了，問他原因，他便把哥哥說的話如實地告訴了佛陀。佛陀說：『成就菩提並非取決於你的哥哥。』佛陀牽著他的手，帶到安靜的房間，讓他背誦『掃帚』，又教他念『除垢』。槃特思念：灰土瓦石被清除就乾淨了，結縛是污垢，智慧是清除污垢的工具。現在用智慧的掃帚掃除各種污垢。』現在本文所引用的偈語，出自《大智度論》和《大般涅槃經》第二十四卷。《涅槃經》說：『四件事是涅槃的原因。』如果說勤修苦行是涅槃的原因，那就沒有這樣的道理。』所以，槃特思惟一句偈語，就證得了第四果（阿羅漢果）。鳩摩羅（Kumarajiva，人名）的意思是童真，也叫毫童，也叫名童，即童真無染的偈語。身、口、意三業沒有染污，就能得到沒有染污的果報。如果根據他得到果位來看，過去也不是完全沒有修習觀行，只是觀行的力量薄弱，所以他的根器仍然愚鈍。因為沒有遮蔽，所以聽聞佛法容易得道。其次，第四句是總結勸勉。道是指乘種（菩提種子）和信法（對佛法的信心）兩種修行都可以作為乘（運載工具），也都可以稱為止觀。所以告誡修行人，不可廢棄不修習乘種。《大般涅槃經》下面，引用乘戒四句來解釋成就根器和遮蔽的四句。第六卷說：如果沒有清凈持戒的人，僧團就會受到損害。

【English Translation】 English version After being seated, the Buddha wanted to test Pantha's (Pantha, a name meaning 'path') spiritual powers, asking him to fetch the alms bowl. Pantha arrived at the palace gate, but the gatekeepers wouldn't let him in. So, he extended his hand from outside the gate and sent the bowl in. The king, surprised, asked the Buddha, 'Whose hand is this?' The Buddha said, 'It is Pantha's.' The king asked, 'How can such power come from merely reciting a single verse?' The Buddha said, 'Even reciting thousands of chapters, if they don't align with righteousness, what benefit is there? It's better to hear one righteous saying that can eliminate delusions. Even reciting thousands of chapters, if they don't align with righteousness, what benefit is there? It's better to hear one righteous saying and put it into practice, then one can be liberated. Even reciting thousands of chapters, if one doesn't understand their meaning, what benefit is there? Understanding one phrase of the Dharma can lead to enlightenment.' Two hundred bhikkhus, upon hearing these words, all attained the state of Arhat. Only then did the king and queen cease their doubts. This verse is spoken for those who are extremely dull; how can it be used to measure those who are learned and increase their wisdom? Broadly reading various treatises allows one to understand the intentions of the wise, and so on. However, everyone has their own ideas; do not arbitrarily reject or accept them. The sixth volume of the Ekottara Agama Sutra records: Seeing his younger brother struggling to recite the verses of the Dhammapada, the elder brother said, 'If you cannot recite the verses of the Dhammapada, then return to lay life.' Upon hearing this, the younger brother went to the gate of Jetavana Anathapindika-arama (a Buddhist monastery) and wept. The Buddha saw him and asked the reason, and he truthfully told the Buddha what his brother had said. The Buddha said, 'Attaining Bodhi does not depend on your brother.' The Buddha took his hand, led him to a quiet room, and had him recite 'broom,' and also taught him to recite 'remove defilement.' Pantha contemplated: 'When dust, dirt, and stones are removed, things become clean. Bondage is defilement, and wisdom is the tool to remove defilement. Now, I will use the broom of wisdom to sweep away all defilements.' The verse quoted in this text comes from the Mahaprajnaparamita-sastra and the twenty-fourth volume of the Mahaparinirvana Sutra. The Nirvana Sutra says, 'Four things are the cause of Nirvana.' If one says that diligently practicing asceticism is the cause of Nirvana, then there is no such principle.' Therefore, Pantha, by contemplating one verse, attained the fourth fruit (the state of Arhat). Kumarajiva (Kumarajiva, a name) means 'childlike purity,' also called 'hair-child,' also called 'name-child,' which is the verse of childlike purity without defilement. When the three karmas of body, speech, and mind are free from defilement, one can attain the fruit of no defilement. If based on his attainment of the fruit, he was not completely without practicing contemplation in the past, but the power of contemplation was weak, so his faculties remained dull. Because there was no obscuration, it was easy for him to attain the path upon hearing the Dharma. Secondly, the fourth line is a concluding exhortation. The path refers to both the seed of the vehicle (Bodhi seed) and faith in the Dharma, both of which can be used as a vehicle, and both can be called Samatha-vipassana (calm abiding and insight). Therefore, it is a warning to practitioners not to abandon the practice of cultivating the seed of the vehicle. Below, the Mahaparinirvana Sutra quotes the four lines of vehicle and precepts to explain the four lines of accomplishing faculties and obscuration. The sixth volume says: If there are no people who purely uphold the precepts, the Sangha will be harmed.

有清凈持戒之人則不失本戒。善男子。于乘緩者乃名為緩。于戒緩者不名為緩。菩薩於此大乘心不懈慢。是名奉戒。經文先列事戒。次善男子下。舉乘況釋。若無大乘雖有事戒。不名奉戒。若有乘者雖云戒緩不名為緩。正意欲令乘戒俱急。今家乘此開為四句。以對根遮。根遮是果乘戒是因。是故有遮由戒緩。根鈍由乘寬。俱急則根利無遮。俱緩則根鈍有遮。戒急乘緩則根鈍無遮。乘急戒緩則根利有遮。經云寧作等者。引證乘也。故梁武發願文云。寧作提婆達多長淪地獄。不作郁頭藍弗暫得生天。故知調達誦經已為信行乘種。雖墮地獄亦由此脫。藍弗事定無出世乘。縱得生天終淪惡道。應勤聽等者。勸修乘也。聽即信行思即法行。二行既勤智根必利。如醉婆羅門下。引證戒也。大論十三。佛在祇桓。有醉婆羅門來至佛所欲作比丘。佛敕諸比丘。與剃頭著袈裟。酒醒驚怪見身變異忽為比丘。即便走去。諸比丘問佛。何以聽此醉婆羅門而作比丘。而今歸去。佛言。此婆羅門無量劫中無出家心。今因醉后暫發微心。為此緣故后當出家。如是種種因緣。出家破戒猶勝在家持戒。以在家戒不為解脫。戲女披袈裟者。如郁缽比丘尼本生經中。佛在世時此比丘尼得羅漢果。具六神通。入貴人舍常贊出家。語諸貴人婦女言。姊妹可出家。

諸女言。我少年容色盛美或當破戒。比丘尼言。欲破便破。諸女問曰。破戒墮地獄耶。比丘尼言。欲墮便墮。諸女笑言。墮獄受苦。比丘尼言。我憶念本宿命時。作戲女著種種衣服。或時亦著比丘尼衣。以為戲笑。以是緣故迦葉佛時作比丘尼。自恃高姓顏貌端正。心生憍慢而破禁戒。破戒罪故墮于地獄受種種苦。受罪畢已遇釋迦牟尼出家得道。成阿羅漢六通自在。故知出家受戒皆由於初以為遠因。乃至值佛得果並由于初。是則戲女尚遠助乘種。況復戒耶。第三果報中。初證明。言果報者在實報土。若言實報無障礙土。必出方便有餘之外。若單云果報其名猶通。故以別簡通對邊辨妙。違寬順狹。妙克邊通。收教乃周攝入方遍。故對方便同居曰邊。獨以實報稱順曰妙。是故但未破無明未證中道。皆名為違。初住已上法身所居。方名為順。是則六道三藏菩薩。通初二地。兩教二乘方便之位。別圓外凡。此等皆屬有邊。報在界內。兩教學人。別七住已前。圓七信已前。殘思未盡猶有餘殘有邊果報兩教二乘。通七地已上。別七住已上。圓七信已上。並屬空邊報在方便土中。別教行向。圓七信去。雖破塵沙及伏無明。塵沙既不潤界外之生。牽報並由無漏為因。所以在方便土者並屬空邊。唯有別圓初地初住獲妙果報。空有二邊通名果

【現代漢語翻譯】現代漢語譯本：眾女子說：『我們正值青春年少，容貌盛美，或許會破戒。』比丘尼說：『想破就破吧。』眾女子問：『破戒會墮入地獄嗎？』比丘尼說：『想墮就墮吧。』眾女子笑著說：『墮入地獄會受苦。』比丘尼說：『我回憶起前世的宿命時，曾做歌舞伎女，穿著各種各樣的衣服，有時也穿著比丘尼的衣服，以此作為戲弄玩笑。因為這個緣故，在迦葉佛（Kāśyapa Buddha）時期，我做比丘尼時，仗著自己出身高貴，容貌端正，心中生起驕慢，因而破了禁戒。因為破戒的罪過，墮入地獄，遭受各種各樣的痛苦。受罪完畢后，遇到了釋迦牟尼（Śākyamuni），出家修行，證得了阿羅漢（Arhat）果位，獲得了六神通的自在。』所以要知道，出家受戒，都是由於最初的因緣，乃至遇到佛陀，證得果位，都由於最初的因緣。那麼，戲女尚且能遠遠地幫助培植善根，更何況是持戒呢？第三果報中，首先是證明。所說的果報，是在實報土（Śuddhavāsa）。如果說是實報無障礙土，必定超出方便有餘土（Upāyakausalya）之外。如果單說果報，這個名稱還是通用的。所以用『別』來區分『通』，用『邊』來辨別『妙』，違背的是寬泛的，順應的是狹隘的，『妙』能剋制『邊』而通達，收攝教義才能周全，攝入的範圍才能普遍。所以，將方便土（Upāyakausalya）和同居土（Sahaloka）稱為『邊』，唯獨將實報土（Śuddhavāsa）稱為『順』，稱為『妙』。因此，只要沒有破除無明，沒有證得中道，都稱為『違』。初住（Prathama-bhūmi）以上的法身菩薩所居住的地方，才稱為『順』。那麼，六道（Ṣaṭ-gati）和三藏菩薩（Tripiṭaka Bodhisattva），通於初地和二地。兩教的二乘（Śrāvaka and Pratyekabuddha）位於方便土（Upāyakausalya），別教和圓教的外凡。這些都屬於有『邊』，果報在界內。兩教的學人，別教七住（Saptasthita）之前，圓教七信（Saptati-śraddhā）之前，殘餘的思惑沒有斷盡，還有餘殘，有『邊』的果報。兩教的二乘，通於七地以上，別教七住以上，圓教七信以上，都屬於空『邊』，果報在方便土（Upāyakausalya）中。別教的行向，圓教七信之後，雖然破除了塵沙惑，以及降伏了無明，塵沙惑既然不能滋潤界外的眾生，牽引果報都是由於無漏為因，所以在方便土（Upāyakausalya）中的都屬於空『邊』。只有別教和圓教的初地初住，獲得了『妙』果報。空有二『邊』，統稱為果報。

【English Translation】 English version: The women said, 'We are young and beautiful, and we may break the precepts.' The Bhikṣuṇī (female monastic) said, 'Break them if you wish.' The women asked, 'Will breaking the precepts cause us to fall into hell?' The Bhikṣuṇī said, 'Fall if you wish.' The women laughed and said, 'Falling into hell is suffering.' The Bhikṣuṇī said, 'I recall my past lives. I used to be a dancing girl, wearing all kinds of clothes. Sometimes I would also wear the robes of a Bhikṣuṇī as a joke. Because of this, in the time of Kāśyapa Buddha (迦葉佛), when I was a Bhikṣuṇī, I relied on my noble birth and beautiful appearance, and arrogance arose in my mind, so I broke the precepts. Because of the sin of breaking the precepts, I fell into hell and suffered all kinds of pain. After the suffering was over, I met Śākyamuni (釋迦牟尼), left home, cultivated the path, and attained the state of Arhat (阿羅漢), with the six supernormal powers. Therefore, know that leaving home and receiving the precepts are all due to the initial cause, and even meeting the Buddha and attaining the fruit are due to the initial cause. So, even a dancing girl can remotely help cultivate good roots, how much more so can upholding the precepts?' In the third result and retribution, the first is proof. The so-called result and retribution are in the Śuddhavāsa (實報土) Pure Land. If it is said to be the unobstructed Śuddhavāsa Pure Land, it must be beyond the Upāyakausalya (方便有餘土) expedient and provisional realm. If only the result and retribution are mentioned, the name is still general. Therefore, 'separate' is used to distinguish 'common,' and 'edge' is used to distinguish 'wonderful,' violating the broad and conforming to the narrow. 'Wonderful' can overcome 'edge' and be thorough, and collecting the teachings can be complete, and the scope of inclusion can be universal. Therefore, the Upāyakausalya (方便土) and Sahaloka (同居土) are called 'edge,' and only the Śuddhavāsa (實報土) is called 'conform,' and called 'wonderful.' Therefore, as long as ignorance has not been broken and the Middle Way has not been realized, it is called 'violation.' The place where the Dharmakāya Bodhisattvas above the Prathama-bhūmi (初住) reside is called 'conform.' So, the Six Paths (Ṣaṭ-gati) and the Tripiṭaka Bodhisattvas (三藏菩薩) are common to the first and second grounds. The two vehicles (Śrāvaka and Pratyekabuddha) of the two teachings are located in the Upāyakausalya (方便土), and the ordinary beings outside the separate and perfect teachings. These all belong to having an 'edge,' and the result and retribution are within the realm. The learners of the two teachings, before the seventh dwelling (Saptasthita) of the separate teaching, and before the seventh faith (Saptati-śraddhā) of the perfect teaching, the remaining delusions have not been exhausted, and there are still remnants, with the result and retribution of the 'edge.' The two vehicles of the two teachings, common to the seventh ground and above, the separate teaching above the seventh dwelling, and the perfect teaching above the seventh faith, all belong to the empty 'edge,' and the result and retribution are in the Upāyakausalya (方便土). The practice direction of the separate teaching, after the seventh faith of the perfect teaching, although the dust and sand delusions have been broken and ignorance has been subdued, since the dust and sand delusions cannot nourish the beings outside the realm, the traction of retribution is due to non-outflow as the cause, so those in the Upāyakausalya (方便土) all belong to the empty 'edge.' Only the first ground and first dwelling of the separate and perfect teachings obtain the 'wonderful' result and retribution. The two 'edges' of emptiness and existence are collectively called result and retribution.

報者。通有由因感果之報。未入實報故名為粗。設未出下。明習果也。言果報者從報果為名。若破無明得無生忍。設未出分段者。猶未入滅。所居之土名為華報。言異七種方便者。同約華報以說。若七方便生方便土。土相亦應不劣香城。大論云。從此東行五百由旬。有一大城名曰眾香。其城七種七寶莊嚴七重行樹。其城縱廣二千由旬。五百市裡街弄相當。座高五里種種莊嚴。曇無竭菩薩日日三時說般若。百千眾生聞般若故。常勤供養。既云五百由旬當知去五天不遠。論問。曇無竭菩薩為生身為化身。若是化身。何用六萬婇女。園林浴池以自娛樂。若是生身。云何能令供具在空化成寶臺。入諸三昧經於七歲。有人云。得諸法實相及諸三昧神通力故。為欲度脫此城眾生。如諸菩薩入諸禪時。亦入欲法攝諸眾生。故受欲樂不失禪定。如避熱故在泥中臥。洗則如故。凡人根鈍不能如是　亦云化作寶臺雖是生身未離煩惱。而能修習一切善法。有人云。法身若生身者云何能令十方佛贊。復令波侖得六萬三昧。今言已斷無明必出分段。設為眾生未出分段。華報若斯。七方便者。謂人天二乘三教菩薩。別取教道地前位也。此義下指廣。至大章第八應廣說之。夏終雖即緣闕不說。何妨至此且指後文。下第九第十指后亦爾。問下料簡也。問

意者。次第禪門中。大章第七明修證。因修獲證故名修證。證即是果。與此果報有何同異。答中意者。修之與證雖似因果。但是習因習果。故云脩名習行即是習因。證名發得即是習果。並在現世。今論果報等者。果報既在來世故與禪門不同。二乘但有習果等者。判大小乘也。果報之名。言不涉小。雖得羅漢但名習果。習果謝已不云有生。故小乘教不說二乘更有處。言方便土者。出自大教耳。四明裂大綱者。裂破執于權教疑網。初文通除自他疑網。故云通裂。乃至須曉漸頓諸教出自一心。若不善用不思議觀觀於一心不思議境。何由可裂執教大疑。若欲下。為利他故裂他疑網。今明果報且語初住。以初得故。越卻中間故云乃至。成佛即指妙覺。初住已去通能八相裂大疑故。故云裂網。自此已去節節能起十法界化。是故法王乃至八部皆云或也。言頓漸者。皆如今佛先頓后漸等也。對揚及轉如前分別。眾生機熟必假菩薩承佛力答。及設問等如此自他皆由妙觀契于妙境。是故能有如是妙用。第五歸大處者。初文總序旨歸來意中。云夫膠手等者。心性如手或著如膠。隨文封滯迷於旨趣。婆沙二十四云。譬如有山人獸共居。獼猴行處。獵師以黐涂其草上。黠猴遠離癡猴不知。以手小觸即黏其手。以手解手復黏其手。以足以口悉皆被黏

【現代漢語翻譯】現代漢語譯本意者（意義是）。次第禪門中，大章第七說明修證。因為通過修行獲得證悟，所以稱為修證。證即是果（結果）。這裡的果與果報有什麼相同和不同之處？回答說，修與證雖然類似因果，但都是習因習果。所以說，脩名為習行，就是習因；證名為發得，就是習果。都在現世。現在討論的果報等，果報既然在來世，所以與禪門不同。二乘（聲聞乘和緣覺乘）只有習果等，這是判別大小乘。果報之名，不涉及小乘。即使得到阿羅漢果位，也只稱為習果。習果結束之後，不再說有來生。所以小乘教義不說二乘還有去處。說到方便土，出自大乘教義。四明（智顗）破除大綱，是破除對權教的執著和疑惑。初文普遍破除自己和他人的疑網，所以說通裂。乃至需要明白漸教和頓教都出自一心。如果不善用不可思議觀來觀察一心不可思議的境界，怎麼能破除對教義的執著和大的疑惑？如果想要，爲了利益他人而破除他人的疑網。現在說明果報，暫且說初住（菩薩十地中的初地）。因為最初得到，越過中間的階段，所以說乃至。成佛是指妙覺（佛果）。初住之後，普遍能夠以八相成道來破除大的疑惑，所以說破網。從此以後，節節都能發起十法界的化現。因此法王乃至八部（天龍八部）都說或者。說到頓漸，都如現在的佛先頓后漸等。對揚和轉如前分別。眾生根機成熟，必定藉助菩薩承受佛力來回答，以及設定問題等，這樣自己和他人都是通過妙觀契合于妙境。因此能夠有這樣的妙用。第五歸大處，初文總序旨歸來意中說，膠手等，心性如手，或者粘著如膠。隨著文字封鎖滯留，迷失了旨趣。婆沙二十四說，譬如有山，**共同居住。獼猴行走的地方，獵人把粘膠塗在草上。聰明的猴子遠離，愚癡的猴子不知道。用手稍微一碰就粘住了手。用手解手，又粘住了手。用腳和口都全部被粘住。

【English Translation】 English version 『Intent』 (meaning). In the Gradual Dhyana Gate, Great Chapter Seven clarifies cultivation and realization. Because realization is attained through cultivation, it is called cultivation and realization. Realization is the fruit (result). What are the similarities and differences between this fruit and karmic retribution? The answer is that although cultivation and realization are similar to cause and effect, they are both habitual causes and habitual effects. Therefore, cultivation is called habitual practice, which is habitual cause; realization is called attainment, which is habitual effect. Both are in the present life. Now, discussing karmic retribution, since karmic retribution is in the future life, it is different from the Dhyana Gate. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only have habitual effects, which distinguishes the Great Vehicle from the Small Vehicle. The name of karmic retribution does not involve the Small Vehicle. Even if one attains the Arhat state, it is only called a habitual effect. After the habitual effect ends, it is no longer said that there is rebirth. Therefore, the Small Vehicle teachings do not say that the Two Vehicles have anywhere else to go. The 『Expedient Land』 comes from the Great Vehicle teachings. Zhiyi breaking the great outline is to break the attachment to the provisional teachings and doubts. The initial text universally eliminates the doubts of oneself and others, so it is called universal breaking. Even to the point of needing to understand that the gradual and sudden teachings all come from one mind. If one does not skillfully use inconceivable contemplation to observe the inconceivable realm of one mind, how can one break the attachment to the teachings and great doubts? If one wants to, for the benefit of others, break the doubts of others. Now, explaining karmic retribution, let's temporarily talk about the initial stage of abiding (the first of the ten bhūmis of a Bodhisattva). Because it is initially attained, skipping the intermediate stages, it is said 『even to.』 Becoming a Buddha refers to Wonderful Enlightenment (Buddhahood). After the initial stage of abiding, one can universally use the eight aspects of enlightenment to break great doubts, so it is called breaking the net. From this point on, stage by stage, one can initiate the manifestations of the ten dharma realms. Therefore, the Dharma King and even the Eight Divisions (Devas and Nāgas) all say 『or.』 Speaking of sudden and gradual, it is all like the current Buddha, first sudden and then gradual, etc. 『Addressing and turning』 are as distinguished before. When the faculties of sentient beings are ripe, they must rely on the Bodhisattva receiving the Buddha's power to answer, and setting up questions, etc., so that oneself and others all accord with the wonderful realm through wonderful contemplation. Therefore, one can have such wonderful functions. Fifth, returning to the great place, the initial text in the general preface of the purpose of coming says, 『sticky hands, etc.,』 the nature of the mind is like a hand, or it sticks like glue. Following the text, it is blocked and滯留,迷失 the purpose. Vibhāṣā twenty-four says, for example, there is a mountain, ** living together. Where monkeys walk, hunters smear glue on the grass. Clever monkeys stay away, foolish monkeys do not know. Touching it slightly with their hands, their hands get stuck. Using their hands to free their hands, their hands get stuck again. Their feet and mouths are all stuck.

。𤼣踡臥地。獵師以杖貫擔將去。比丘亦爾。不守根門為魔波旬而擔將去。大經二十三文同。今行人亦爾。不達教相不曉旨歸。隨文生著互相是非。非但不至三德旨歸。為陰集魔而擔將去。寱夢等者。夢甚故寱。寱故難醒。法性如眠無明故夢。僻執如寱。執重難除名為難醒。封文等者。封閉也。塞也。諸教諸門諸諦諸悉隨一各執。故云齊意。競執等者。此即大經春池喻意。如前已釋。近事等者。如愚癡人指點現事。世間顯語猶尚不識。況中道遠理。圓常密教。寧當可識。此乃一往舉況斥之。亦有不曉世語達遠理者。如會稽道樹寺頓悟禪師。能悟深理而不曉近事。出涅槃疏(云云)。旨歸者下釋名。文者教也。旨者意也。歸者趣也。教意所趣名為旨歸。如水下。舉譬也。水火如教法。趣向如文意。空海如所趣。故知若識密教而達遠理。則不稽顯教不滯近理。譬如下。重譬密教也。臣者。說苑曰。人臣之行有六正六邪。一者萠兆未現見存亡之機。名為聖臣。二者進善通道功歸於君。名為大臣。三者卑身進賢稱古行事以勵主意。名為忠臣。四者明察早見終無憂患。名為智臣。五者守文奉法飲食廉節。名為貞臣。六者國家昏亂而不諭犯主嚴顏。言主之過身死國安。名為直臣。今雖云智義兼聖大。余非文意。言密語者。大經云。

【現代漢語翻譯】他蜷縮著身體躺在地上。獵人拿著棍子穿過他，然後把他扛走了。比丘也是如此，因為不守護根門，被魔王波旬扛走了。《大經》第二十三品也是同樣的意思。現在的修行人也是這樣，不通達教相，不明白旨歸，隨著文字而生執著，互相爭論是非。這樣不但不能達到三德的旨歸，反而會被陰魔聚集起來扛走。『寱夢等者』，因為夢境深沉所以說胡話，因為說胡話所以難以醒來。法性就像睡眠，無明就像做夢，偏執就像說胡話，執著深重難以去除，所以叫做難以醒來。『封文等者』，就是封閉、堵塞的意思。對於諸教、諸門、諸諦、諸悉，各自執著其中之一，所以叫做『齊意』。『競執等者』，這就是《大經》中春池的比喻，前面已經解釋過了。『近事等者』，就像愚癡的人指點眼前的事情，世間的顯而易見的話語尚且不認識，更何況是中道深遠的道理，圓滿常住的秘密教義，怎麼可能認識呢？這只是一種舉例斥責。也有不明白世俗語言卻通達深遠道理的人，比如會稽道樹寺的頓悟禪師，能夠領悟深刻的道理卻不明白眼前的事情。出自《涅槃疏》。『旨歸者』，下面解釋這個詞的含義。『文』指的是教義，『旨』指的是意義，『歸』指的是歸宿。教義的意義所歸宿的地方叫做旨歸。『如水下』，這是舉例子。水火就像教法，趨向就像文字的意義，空海就像所趨向的地方。所以要知道，如果認識秘密教義而通達深遠的道理，就不會拘泥於顯教，也不會滯留在眼前的道理。『譬如下』，這是再次比喻秘密教義。『臣者』，《說苑》中說，作為臣子有六種正直和六種邪惡。第一種，在事情發生之前就預見到存亡的先機，叫做聖臣。第二種，進獻善言，疏通道路，把功勞歸於君主，叫做大臣。第三種，謙卑自身，進薦賢才，稱頌古代的行事來激勵君主的心意，叫做忠臣。第四種，明察事理，早做打算，最終沒有憂患，叫做智臣。第五種，遵守法度，奉行法令，飲食廉潔節儉，叫做貞臣。第六種，國家昏亂，不顧自身安危，冒犯君主的威嚴，直言君主的過失，即使身死也能使國家安定，叫做直臣。現在雖然說智義兼備聖大，但其他的不是文中的意思。『言密語者』，《大經》中說。 He was lying on the ground curled up. The hunter pierced him with a stick and carried him away. The Bhikshu (Buddhist monk) is the same; because he does not guard the root faculties, he is carried away by Mara Papiyas (demon king). The same meaning is found in the twenty-third chapter of the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra). Today's practitioners are also like this; they do not understand the teachings, nor do they understand the ultimate meaning. They become attached to the words and argue with each other. Not only do they fail to reach the ultimate meaning of the three virtues, but they are also gathered up by the aggregates of demons and carried away. 'Delirious dreams, etc.' means that because the dream is deep, one talks in one's sleep; because one talks in one's sleep, it is difficult to wake up. The Dharma-nature (true nature of reality) is like sleep, and ignorance is like dreaming. Perverse attachments are like talking in one's sleep; heavy attachments are difficult to remove, and this is called difficult to wake up. 'Sealing the texts, etc.' means sealing and blocking. They cling to each teaching, each gate, each truth, each siddhi (spiritual power), each clinging to one. Therefore, it is called 'uniform intention'. 'Competing attachments, etc.' This is the meaning of the spring pond metaphor in the Mahāparinirvāṇa Sūtra, which has been explained earlier. 'Immediate matters, etc.' are like foolish people pointing out immediate matters. They do not even recognize the obvious words of the world, let alone the distant principle of the Middle Way, the perfect and constant secret teachings. This is just an example to rebuke them. There are also those who do not understand worldly language but understand distant principles, such as the suddenly enlightened Chan (Zen) master of Daoshu Temple in Kuaiji, who could understand profound principles but did not understand immediate matters. From the Nirvana Sutra Commentary. 'Ultimate meaning' is explained below. 'Text' refers to the teachings, 'meaning' refers to the significance, and 'return' refers to the destination. The destination of the meaning of the teachings is called the ultimate meaning. 'Like water flowing down' is an example. Water and fire are like the teachings, the direction is like the meaning of the text, and the empty sea is like the destination. Therefore, know that if one recognizes the secret teachings and understands distant principles, one will not be bound by the exoteric teachings or be stuck in immediate matters. 'Like below' is another metaphor for the secret teachings. 'Minister' The Shuoyuan (Garden of Stories) says that there are six upright and six wicked behaviors of a minister. The first is to foresee the opportunity for survival or destruction before it appears, which is called a sage minister. The second is to offer good advice, clear the path, and attribute the merit to the ruler, which is called a great minister. The third is to humble oneself, recommend talented people, and praise ancient deeds to encourage the ruler's intentions, which is called a loyal minister. The fourth is to be discerning and foresee problems early, so that there are no worries in the end, which is called a wise minister. The fifth is to abide by the law, follow the decrees, and be frugal in food and drink, which is called a chaste minister. The sixth is to disregard one's own safety in a chaotic country, offend the ruler's dignity, and speak frankly about the ruler's faults, so that the country can be stable even if one dies, which is called an upright minister. Although it is now said that wisdom and righteousness combine sagacity and greatness, the others are not the meaning of the text. 'Speaking secret words' The Mahāparinirvāṇa Sūtra says.

【English Translation】 He was lying on the ground curled up. The hunter pierced him with a stick and carried him away. The Bhikshu (Buddhist monk) is the same; because he does not guard the root faculties, he is carried away by Mara Papiyas (demon king). The same meaning is found in the twenty-third chapter of the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra). Today's practitioners are also like this; they do not understand the teachings, nor do they understand the ultimate meaning. They become attached to the words and argue with each other. Not only do they fail to reach the ultimate meaning of the three virtues, but they are also gathered up by the aggregates of demons and carried away. 'Delirious dreams, etc.' means that because the dream is deep, one talks in one's sleep; because one talks in one's sleep, it is difficult to wake up. The Dharma-nature (true nature of reality) is like sleep, and ignorance is like dreaming. Perverse attachments are like talking in one's sleep; heavy attachments are difficult to remove, and this is called difficult to wake up. 'Sealing the texts, etc.' means sealing and blocking. They cling to each teaching, each gate, each truth, each siddhi (spiritual power), each clinging to one. Therefore, it is called 'uniform intention'. 'Competing attachments, etc.' This is the meaning of the spring pond metaphor in the Mahāparinirvāṇa Sūtra, which has been explained earlier. 'Immediate matters, etc.' are like foolish people pointing out immediate matters. They do not even recognize the obvious words of the world, let alone the distant principle of the Middle Way, the perfect and constant secret teachings. This is just an example to rebuke them. There are also those who do not understand worldly language but understand distant principles, such as the suddenly enlightened Chan (Zen) master of Daoshu Temple in Kuaiji, who could understand profound principles but did not understand immediate matters. From the Nirvana Sutra Commentary. 'Ultimate meaning' is explained below. 'Text' refers to the teachings, 'meaning' refers to the significance, and 'return' refers to the destination. The destination of the meaning of the teachings is called the ultimate meaning. 'Like water flowing down' is an example. Water and fire are like the teachings, the direction is like the meaning of the text, and the empty sea is like the destination. Therefore, know that if one recognizes the secret teachings and understands distant principles, one will not be bound by the exoteric teachings or be stuck in immediate matters. 'Like below' is another metaphor for the secret teachings. 'Minister' The Shuoyuan (Garden of Stories) says that there are six upright and six wicked behaviors of a minister. The first is to foresee the opportunity for survival or destruction before it appears, which is called a sage minister. The second is to offer good advice, clear the path, and attribute the merit to the ruler, which is called a great minister. The third is to humble oneself, recommend talented people, and praise ancient deeds to encourage the ruler's intentions, which is called a loyal minister. The fourth is to be discerning and foresee problems early, so that there are no worries in the end, which is called a wise minister. The fifth is to abide by the law, follow the decrees, and be frugal in food and drink, which is called a chaste minister. The sixth is to disregard one's own safety in a chaotic country, offend the ruler's dignity, and speak frankly about the ruler's faults, so that the country can be stable even if one dies, which is called an upright minister. Although it is now said that wisdom and righteousness combine sagacity and greatness, the others are not the meaning of the text. 'Speaking secret words' The Mahāparinirvāṇa Sūtra says.

鹽水器馬一名四實。智臣善知。謂洗時奉水。食時奉鹽飲時奉器。游時奉馬。王皆但云先陀婆來。俱舍亦以九義立一瞿聲。章安云。此之四義亦與四教四門四句意同。應皆次第對鹽等四。經文自合。先對無常等四。次對四常。謂不動無相不變佛性。此四亦是四門異名。亦可以對四教之理。隨義思之亦應可解。又如貝秣等四經中合喻。喻常等四有時借喻。喻於四門。經意縱別借用無失。況此喻意彼此不殊。所言密者。如四教四門同名有等。四教旨異所詮不同。若未開權覆實名密。若開權已無外曰密。自非菩薩密識開權教下旨歸。何由可曉旨歸三德為智所依名為智地能生智故亦名智地。此約弘教釋也。又自入下。約自行化他分字以釋。次廣解中。先正釋三德。次寄旨歸兩字以釋三德。初文正明總別兩解。然今文中約義多作指字者。指謂指示。能指是教。約能化邊令他歸於意旨三德。約自行邊同入旨歸。名之為旨。應作旨字。能化之意意在三德。故云安置諸子秘密藏中。化畢亦自入於三德。故云我亦不久自住其中。言總相者。但總云三德。未於三德更各開三。大經下引證。問。若爾。如來久已證於三德。何故於今方云不久自入其中。答。約化儀說非全自行。從真起應示同凡夫。化道欲終攝應歸本。故以示滅表自行滅。雙樹中

【現代漢語翻譯】現代漢語譯本鹽水器馬一名先陀婆（梵語： Saindhava，指產于印度河區域的事物）。智臣善於理解，知道國王的意思是：洗澡時奉上水，吃飯時奉上鹽，飲用時奉上器皿，出行時奉上馬。國王都只是說『先陀婆來』。俱舍論也用九種含義來解釋一個詞語。章安大師說，這四種含義也與天臺宗的四教、四門、四句的意義相同，應該依次對應鹽等四物。經文自然契合，先對應無常等四法印，其次對應常樂我凈四德，即不動的法身、無相的般若、不變的解脫、佛性。這四德也是四門的不同名稱，也可以對應四教的道理。根據意義思考，也應該可以理解。又如《貝》、《秣》等四部經中，用比喻來闡釋，比喻常等四德，有時借用比喻來闡釋四門。經文的意義即使不同，借用也沒有錯，何況這裡的比喻意義彼此沒有差別。所說的『密』，例如四教、四門同名『有』等，四教的宗旨不同，所詮釋的內容也不同。如果未開顯權巧方便，覆蓋真實，就稱為『密』。如果開顯權巧方便后，內外沒有差別，就稱為『密』。如果不是菩薩，就難以秘密地認識開權顯實的教義的旨歸。如何能夠明白旨歸三德是智慧所依之處，稱為智地，因為能生出智慧，所以也稱為智地。這是從弘揚教化的角度來解釋的。又從『自入』以下，從自行化他的角度來分字解釋。接下來廣泛解釋中，先正確地解釋三德，然後借用『旨歸』兩個字來解釋三德。最初的文字正確地闡明了總相和別相兩種解釋。然而，現在的文章中，大多用『指』字，『指』是指示的意思，能指示的是教法，從能教化的角度，使他人歸於意旨三德；從自行修行的角度，一同進入旨歸，稱之為旨。應該寫作『旨』字。能教化的意圖在於三德，所以說安置諸子于秘密藏中。教化完畢，自己也進入三德，所以說我也不久自住其中。所說總相，只是總的說是三德，沒有在三德中再各自開出三德。《大般涅槃經》下面引用經文來證明。問：如果這樣，如來很久以前就已經證得了三德，為什麼現在才說不久自入其中？答：這是從教化的儀軌來說的，不是完全的自行。從真如起用，示現如同凡夫。教化之道將要結束，收攝應身歸於本源，所以用示現涅槃來表示自行滅盡。在雙樹之間。

【English Translation】 English version The Saindhava (Sanskrit: Saindhava, referring to things produced in the Indus River region) was a name for salt, water, a vessel, and a horse. The wise minister understood this well. He knew that when the king wanted to wash, he offered water; when he wanted to eat, he offered salt; when he wanted to drink, he offered a vessel; and when he wanted to travel, he offered a horse. The king would simply say, 'Bring the Saindhava.' The Kosa also uses nine meanings to establish one word. Master Zhang'an said that these four meanings are also the same as the four teachings, four gates, and four phrases of the Tiantai school, and should correspond to salt, etc., in order. The sutra naturally fits, first corresponding to the four seals of impermanence, etc., and then corresponding to the four virtues of permanence, bliss, self, and purity, which are the immovable Dharmakaya, the formless Prajna, the unchanging liberation, and Buddha-nature. These four virtues are also different names for the four gates, and can also correspond to the principles of the four teachings. According to the meaning of thinking, it should also be understandable. Also, like the four sutras such as the Bei and Mo, metaphors are used to explain, metaphors for the four virtues of permanence, etc., and sometimes metaphors are borrowed to explain the four gates. Even if the meaning of the sutra is different, there is nothing wrong with borrowing, let alone the meaning of the metaphors here is not different from each other. What is called 'secret' is, for example, the four teachings and four gates have the same name 'existence', etc., but the tenets of the four teachings are different, and what is explained is also different. If the expedient means have not been revealed and the truth is covered, it is called 'secret'. If, after revealing the expedient means, there is no difference between inside and outside, it is called 'secret'. If it is not a Bodhisattva, it is difficult to secretly recognize the ultimate meaning of the teaching of opening the expedient and revealing the real. How can one understand that the ultimate meaning of the three virtues is the place where wisdom relies, called the land of wisdom, because it can generate wisdom, so it is also called the land of wisdom. This is explained from the perspective of promoting teaching. Also, from 'self-entry' onwards, the words are explained from the perspective of self-cultivation and transforming others. In the following extensive explanation, first correctly explain the three virtues, and then borrow the two words 'ultimate meaning' to explain the three virtues. The initial text correctly clarifies the two explanations of the general aspect and the specific aspect. However, in the current article, the word 'point' is mostly used. 'Point' means to indicate. What can indicate is the teaching. From the perspective of being able to teach, it makes others return to the meaning of the three virtues; from the perspective of self-cultivation, they enter the ultimate meaning together, which is called the ultimate meaning. It should be written as the word 'ultimate meaning'. The intention of being able to teach lies in the three virtues, so it is said that the sons are placed in the secret treasury. After the teaching is completed, one also enters the three virtues, so it is said that I will soon dwell in it myself. What is said to be the general aspect is only generally said to be the three virtues, and the three virtues are not further divided into three virtues each. The Mahaparinirvana Sutra below quotes the sutra to prove it. Question: If so, the Tathagata has long since attained the three virtues, why is it only now said that he will soon enter into them himself? Answer: This is from the perspective of the ritual of teaching, not entirely self-cultivation. From the true nature, it manifests like ordinary people. The path of teaching is about to end, and the manifested body should be gathered back to the origin, so the manifestation of Nirvana is used to indicate the extinction of self-cultivation. Between the twin trees.

間表四念處亦復如是。故哀嘆品云。我今當令一切眾生及我諸子四部之眾。皆悉安住秘密藏中。我亦不久自住其中。入于涅槃。次別相者。於一一德各開三德。如身有三餘二亦然。何者。豈有起應而無二德。餘二亦然。言息化者。謂化緣訖示入涅槃。即是示歸三德秘藏。次約不思議者。與前總別意亦大同。但不別列三身三智三脫之名。直爾名為身非身等。何故爾耶。明前總別皆相冥故。又諸經論或時直名身非身等。即是一德具於三德不可思議。次更約事理始終釋不思議意者。亦先總次別初言總者。總約三障及以三德德障相對不異而異。若約理說德障不二。亦無新故。然約事說障名非新約本有說德名非故約修得說。事理無二不二而二。故一一句皆云非新非故而新而故。約修得故從德立名。約性得故名為三障。是故得有能障所障。有本有今有終有始。若約理者則無能所乃至終始。又說者下。別以三惑對於三德。若達下結上總別。言縱橫開合等者。舉例也。文列必先法身。次列般若。后列解脫。故名為縱。約義一一復開為三。故名為橫。亦名為開。三隻是一故名為合。發心為始。究竟為終。又鹿苑為始雙林為終。如此橫橫開合始終。皆應以不可思議及新故等釋其行相。故云例皆如是。次約旨歸兩字說者。能旨能歸即三德教。

【現代漢語翻譯】現代漢語譯本間表四念處（si nian chu，四種禪修方法）也是如此。所以《哀嘆品》中說：『我現在應當讓一切眾生以及我的所有弟子，包括比丘、比丘尼、優婆塞、優婆夷四部大眾，都安住在秘密藏中。我也不久將自己安住其中，進入涅槃（nie pan，佛教術語，指解脫）。』其次是別相，在每一個德行中各自展開三個德行。比如身有三個，其餘兩個（口和意）也是一樣。為什麼呢？難道有起應（指佛的應化）而沒有其他兩個德行嗎？其餘兩個也是一樣。說到息化，是指教化因緣完畢，示現進入涅槃。這就是示現迴歸三德的秘密藏。再次從不可思議的角度來說，與前面的總相和別相的意義大致相同。只是不分別列出三身（san shen，法身、報身、應身）、三智（san zhi，一切智、道種智、一切種智）、三脫（san tuo，空解脫門、無相解脫門、無愿解脫門）的名稱，直接稱為身非身等。為什麼這樣呢？說明前面的總相和別相都互相暗合。而且，各種經論有時直接稱為身非身等，就是一個德行具備三個德行，不可思議。再次從事理始終的角度解釋不可思議的意義，也是先總說，再別說。最初的總說，總的來說，三障（san zhang，煩惱障、業障、報障）以及三德（san de，法身德、般若德、解脫德）德障相對，不異而異。如果從理上說，德和障不是二元對立的，也沒有新舊之分。然而從事上說，障稱為非新，是約本有來說；德稱為非故，是約修得來說。事理無二，不二而二。所以每一句話都說非新非故而新而故。約修得的緣故，從德立名；約性得的緣故，稱為三障。因此，就有了能障和所障，有本有今，有終有始。如果從理上來說，就沒有能所，乃至終始。又，『說者下』，分別用三惑（san huo，見惑、思惑、無明惑）對應於三德。『若達下結上總別』，如果通達了，就總結了上面的總相和別相。『言縱橫開合等者』，是舉例說明。經文排列必定先是法身（fa shen），其次是般若（ban ruo），最後是解脫（jie tuo），所以稱為縱。從意義上來說，每一個又展開為三個，所以稱為橫，也稱為開。三個只是一，所以稱為合。發心為開始，究竟為終結。又，鹿苑（lu yuan，佛陀初轉法輪之地）為開始，雙林（shuang lin，佛陀涅槃之地）為終結。像這樣縱橫開合始終，都應該用不可思議以及新故等來解釋它的行相。所以說『例子都像這樣』。再次從旨歸兩個字來說，能旨能歸就是三德的教義。

【English Translation】 English version The intermediate expression of the Four Foundations of Mindfulness (si nian chu, four contemplations) is also like this. Therefore, the 'Lamentation Chapter' says: 'I shall now cause all sentient beings and all my disciples, the fourfold assembly of Bhikshus, Bhikshunis, Upasakas, and Upasikas, to dwell in the Secret Treasury. I myself will soon dwell therein and enter Nirvana (nie pan, the ultimate goal of Buddhism).' Next is the specific aspect, where each virtue unfolds into three virtues. For example, the body has three, and the other two (speech and mind) are the same. Why is that? Could there be arising and response (referring to the Buddha's manifestation) without the other two virtues? The other two are also the same. Speaking of cessation and transformation, it refers to the completion of the karmic connection for transformation, manifesting entry into Nirvana. This is manifesting the return to the Secret Treasury of the Three Virtues. Next, from the perspective of the inconceivable, the meaning is largely the same as the previous general and specific aspects. It's just that the names of the Three Bodies (san shen, Dharmakaya, Sambhogakaya, Nirmanakaya), Three Wisdoms (san zhi, Sarvajna, Marga-jnana, Sarvakarajnata), and Three Liberations (san tuo, emptiness, signlessness, wishlessness) are not listed separately, but are directly called body, non-body, etc. Why is this so? It explains that the previous general and specific aspects are all in tacit agreement. Moreover, various sutras and treatises sometimes directly refer to body, non-body, etc., which means that one virtue possesses three virtues, which is inconceivable. Next, from the perspective of the beginning and end of phenomena and principle, to explain the meaning of the inconceivable, it is also first general and then specific. The initial general statement, generally speaking, the Three Obstructions (san zhang, afflictive obstructions, karmic obstructions, retributive obstructions) and the Three Virtues (san de, Dharmakaya virtue, Prajna virtue, Liberation virtue) are opposite to each other, not different and yet different. If speaking from the perspective of principle, virtue and obstruction are not dualistic, and there is no distinction between new and old. However, speaking from the perspective of phenomena, obstruction is called non-new, referring to its inherent existence; virtue is called non-old, referring to its attainment through cultivation. Phenomena and principle are non-dual, non-dual and yet dual. Therefore, every sentence says non-new, non-old, yet new, yet old. Because of cultivation, names are established from virtue; because of inherent nature, it is called the Three Obstructions. Therefore, there is the able to obstruct and the obstructed, there is inherent and acquired, there is beginning and end. If speaking from the perspective of principle, there is no able and object, and even no beginning and end. Furthermore, 'Speaking below,' the Three Confusions (san huo, delusions of views, delusions of thought, delusions of ignorance) are used to correspond to the Three Virtues. 'If understanding below concludes the above general and specific,' if one understands, then the above general and specific aspects are summarized. 'The words vertical, horizontal, opening, closing, etc.,' are examples. The arrangement of the text must first be the Dharmakaya (fa shen), then Prajna (ban ruo), and finally Liberation (jie tuo), so it is called vertical. From the perspective of meaning, each one unfolds into three, so it is called horizontal, also called opening. The three are only one, so it is called closing. Aspiration is the beginning, and ultimate attainment is the end. Also, Deer Park (lu yuan, where the Buddha first turned the Wheel of Dharma) is the beginning, and the Sala Grove (shuang lin, where the Buddha entered Nirvana) is the end. Like this, vertical, horizontal, opening, closing, beginning, and end should all be explained with the inconceivable and new and old, etc., to explain its characteristics. Therefore, it is said 'The examples are all like this.' Next, from the perspective of the two words 'purpose and destination,' the able purpose and able destination are the teachings of the Three Virtues.

所旨所歸即三德理。是故更此一種釋之。旨歸三德下。會異名也。三德既得遍收諸法。是故須會一切異名。當知下結也。相即法身說即般若。力即解脫。三德皆言種種者。一一德中具一切法。更互相收故云種種。雖云種種不出三德一秘密藏。何但法門三德攝盡。化儀所表亦不出三。如華嚴中遮那即法身。舍那即般若。釋迦即解脫。佛即般若。臺即法身。坐即解脫。凈名中自念寢疾于床。床即法身。寢即般若。疾即解脫。床是所依故。寢是能契故。疾是示現故。般若中。身即法身。光即般若。說即解脫。法華中。衣即法身。座即般若。室即解脫。又本即法身。跡即解脫。本即不二即是般若。涅槃中正明三德已如前說。若所表者。四枯即般若。四榮即解脫。雙非即法身。如此旨歸佛若未會菩薩尚昧。況復二乘。今運居像末矚此真文。自非宿植妙因誠為難遇況十乘十境出自一家。十界十非他所未簡。教行無準如何旨歸。且如六宗情期大同。九流詮述小異。莊生歸於自爾。老氏專嘆去奢。況馬祀羊烝因招三惡。脯祠粟祭果致燒然。如此旨歸所趣非遠。尚不逮於人天。何關藏通漏盡。如其所計豈知凡有所說咸混一如。愿諸同遇者深生慶幸心冀來世重聞早契無生忍。◎

止觀輔行傳弘決卷第二之五大正藏第 46 冊 N

【現代漢語翻譯】現代漢語譯本：所旨所歸即是三德之理（法身、般若、解脫）。因此，再用另一種方式來解釋它。『旨歸三德下』，是爲了會合不同的名稱。三德既然已經涵蓋了一切諸法，所以必須會合一切不同的名稱。『當知下』是結論。相即是法身，說即是般若，力即是解脫。三德都說是種種，是因為每一德中都具足一切法，互相包含，所以說是種種。雖然說是種種，但不超出三德這一秘密藏。不僅僅是法門被三德所攝盡，化儀所表達的也不超出這三者。例如在《華嚴經》中，遮那（Vairocana，毗盧遮那佛）即是法身，舍那（釋迦牟尼佛的報身）即是般若，釋迦（釋迦牟尼佛）即是解脫。佛即是般若，臺（蓮花座）即是法身，坐即是解脫。在《維摩詰經》中，『自念寢疾于床』，床即是法身，寢即是般若，疾即是解脫。床是所依之處，寢是能契入之處，疾是示現。在《般若經》中，身即是法身，光即是般若，說即是解脫。在《法華經》中，衣即是法身，座即是般若，室即是解脫。又，本即是法身，跡即是解脫，本即是不二之理，即是般若。在《涅槃經》中，明確闡述三德已如前所述。如果從所表達的方面來說，四枯即是般若，四榮即是解脫，雙非即是法身。如此旨歸，佛若未曾開示，菩薩尚且迷惑，更何況是二乘（聲聞、緣覺）。如今我們生活在像法末世，能夠看到這樣的真文，如果不是宿世種下妙因，實在難以遇到。更何況十乘十境出自一家，十界十非他人所未曾簡擇。教行沒有準則，如何才能旨歸？且如六宗（三論宗、法相宗、華嚴宗、天臺宗、禪宗、律宗）的情意大致相同，九流（儒家、道家、陰陽家、法家、名家、墨家、縱橫家、雜家、農家）的詮釋略有不同。莊子歸於自然，老子專嘆去除奢侈。況且用馬祭祀，用羊蒸煮，反而招致三惡道（地獄、餓鬼、畜生）的果報；用肉脯祭祀，用粟米祭祀，反而導致焚燒的惡果。如此旨歸，所趣非遠，尚且不能達到人天善道，又怎麼能關涉藏通別圓四教的漏盡解脫呢？如果按照他們所計較的，又怎能知道凡有所說都混同於一如之理？愿諸位同道之人深深生起慶幸之心，希望來世能夠再次聽聞，早日契入無生法忍。《止觀輔行傳弘決》卷第二之五大正藏第 46 冊

【English Translation】 English version: The ultimate aim and destination is the principle of the Three Virtues (Dharmakaya, Prajna, and Liberation). Therefore, let's explain it in another way. 'The ultimate aim is the Three Virtues' below, is to reconcile different names. Since the Three Virtues have encompassed all dharmas, it is necessary to reconcile all different names. 'Know that' below is the conclusion. Identity is Dharmakaya, speaking is Prajna, power is Liberation. The Three Virtues are all said to be various because each virtue contains all dharmas, mutually inclusive, hence the term 'various'. Although said to be various, they do not go beyond the secret treasury of the Three Virtues. Not only are the Dharma gates completely encompassed by the Three Virtues, but also the manifested forms do not go beyond these three. For example, in the Avatamsaka Sutra, Vairocana (毗盧遮那佛) is Dharmakaya, the Sambhogakaya of Shakyamuni Buddha is Prajna, and Shakyamuni (釋迦牟尼佛) is Liberation. Buddha is Prajna, the lotus platform is Dharmakaya, and sitting is Liberation. In the Vimalakirti Sutra, 'Thinking of lying sick on the bed', the bed is Dharmakaya, lying down is Prajna, and sickness is Liberation. The bed is the place of reliance, lying down is the ability to enter, and sickness is the manifestation. In the Prajna Sutra, the body is Dharmakaya, the light is Prajna, and speaking is Liberation. In the Lotus Sutra, the robe is Dharmakaya, the seat is Prajna, and the room is Liberation. Also, the origin is Dharmakaya, the traces are Liberation, and the origin is non-duality, which is Prajna. In the Nirvana Sutra, the clear explanation of the Three Virtues has been stated as before. If from the aspect of what is expressed, the four withered aspects are Prajna, the four flourishing aspects are Liberation, and the dual negation is Dharmakaya. Such an ultimate aim, if the Buddha had not revealed it, even Bodhisattvas would still be confused, let alone the Two Vehicles (Sravakas and Pratyekabuddhas). Now that we live in the Dharma-Ending Age, to be able to see such true texts, if not for planting wonderful causes in past lives, it would be truly difficult to encounter. Moreover, the Ten Vehicles and Ten Realms originate from the same source, and the ten realms and ten non-realms have not been distinguished by others. Without standards for teaching and practice, how can one reach the ultimate aim? Furthermore, the intentions of the Six Schools (Three Treatise School, Consciousness-Only School, Huayan School, Tiantai School, Chan School, and Vinaya School) are largely the same, while the interpretations of the Nine Schools (Confucianism, Taoism, Yin-Yang School, Legalism, School of Names, Mohism, School of Diplomacy, Miscellaneous School, and Agriculturalism) are slightly different. Zhuangzi returns to nature, and Laozi specifically praises the removal of extravagance. Moreover, sacrificing with horses and steaming sheep leads to the retribution of the three evil realms (hell, hungry ghosts, and animals); sacrificing with dried meat and millet leads to the evil consequence of burning. Such an ultimate aim, the direction is not far, and it cannot even reach the good paths of humans and devas, so how can it relate to the exhaustion of outflows in the Four Teachings of Tripitaka, Common, Distinct, and Perfect? If according to their calculations, how can they know that all that is said is mixed into the principle of oneness? May all fellow practitioners deeply generate a sense of rejoicing, hoping to hear it again in future lives and quickly enter the non-origination forbearance. Shikan Fugyo Den Hongketsu, Volume 2-5 Taisho Tripitaka, Volume 46

o. 1912 止觀輔行傳弘決

止觀輔行傳弘決卷第三之一

唐毗陵沙門湛然述

◎大章第二釋名者。夫立名不同。如大經云。或有因緣如目連等。或無因緣如桃李等。涅槃亦爾。無有因緣強為立名。止觀亦爾強名止觀。即此無因名為有因。為眾生故隨機立稱。又依於世名立出世名。是故眾聖先立世名。為出世名而作方便。而是世名本是出世。故金光明雲。世間名字皆出佛經。故知諸名法理而立。名既法理理亦因名。故假妙名以詮妙理莊子云。而世貴言傳書不足貴也。莊既以言傳書則莊自不足可貴。老子曰。知則不言言則不知。而老有言則同不知。意欲使于天下無言。獨揚己言。不意反以無言自斥世人。被此自斥之言。而潛斥之反以為得謬之甚矣。今則不爾。因罤得兔得已亡罤。罤何所亡弗謂為兔。文字解脫斯之謂歟。立止觀名例之可見前分別中名為廣略。亦云總別。總別二文互相映顯。故前文云。生起五略顯於十廣。又前略后廣為解義故。前廣后略為攝持故。今演前略令義易了。若為利鈍二人不同。如大經三十一。佛告舍利弗。汝慎勿為利根之人而廣說法。鈍根之人而略說法。舍利弗言。我為憐愍故說非為具足根力。佛言。廣略說法非諸聲聞緣覺所知。經明逗機故寄斥身子。今論解釋兼為

二人。況前略文且為生解。解猶未備故此廣論。又此廣文亦與五重玄義意同。五重則玄譚教旨。今此則依經起行。所以彼為釋經此為成觀是故次第稍異於彼。初釋名者即標名也。次體相者即顯體也。攝法只明體所攝法。方便下三即是明宗。起教是用。偏圓判教。彼釋法華理須分別一代教門故教居後分別前四。此為成觀觀由解生。名體偏圓並屬於解。由解立行故次解後方便正觀。行始為因行終為果。故次正觀以明果報。宗是自行用是益他。由自行滿故能起教旨歸只是自他所契。故彼玄文引神力品約教次第。故名用體宗若引序品約行次第。故名體宗用。今文正當約行次第。但以教相在於宗前。前後之意如向所說。今解釋名。初結前生后亦是來意次第。大途去結前也。復以去生后也。途道也。未委論其蹊徑故曰大途。梗略也。概平也。只是粗略出其大綱。如前大意自他因果行解略足。復以何義名為止觀。故今文中開為四門。若無此釋將何以辨名體之功。是故四段。前三正明能詮之名后一旁立以所顯能。待詮次第絕詮不次。會異只是絕待異名。初相待者彼此互形曰相。以他望己為待。如長短大小互受其名。莊子云。人長七尺不以為大。螻蟻七寸而得大名。俱舍疏云。待謂觀待。前觀於後名過後觀於前名未。父子兄弟更互得名。

例此可見。判今法華唯具二妙。所謂待絕。所言待者唯有待粗成妙。更無待妙成粗。若以跡望本亦可互形。若以部望部一向唯妙。今約法華跡理復置互形。所以玄文待絕俱稱為妙。故以部教相望復有橫豎。望前四時名為豎待圓望三教。名為橫待。此文既依法華經意。而釋名等大概準彼。相待是粗。義當待粗論妙。絕待是妙。義當開粗論妙。此二亦名廢粗開粗。故法華中唯論二妙。更無非待非絕之名。彼為判教故待之與絕同稱為妙。今此相待則判為粗。唯明絕觀無部可待則無豎待。無教可望名無橫待。故唯一絕以為能詮。雖立相待以顯絕待。尚無于絕何待之有。為詮三德故假名絕。借相待名判為思議。故唯絕待方稱為妙。所以思議境后佛界雖妙。居九界末通名為粗故並判云。非今所用。次與不次意亦如是。故次第意但云衍門。用通用別但云似通似別。雖云不用正約思議明不思議。開于所待以成能絕。即是今文妙觀意也。釋名下去諸義皆然。所以釋名論待論絕。體相唯論次與不次。攝法六義偏圓五門亦復如是雖無部會可以對論。還借教味以顯圓妙。境境十觀只應唯妙尚寄橫豎顯非橫豎。故知一部之文共成圓乘開權妙觀。豈指一句別謂高深。若其然者。何殊體踏。此中四段。文四義二意唯在一。待絕為二意在於絕又所一能三

【現代漢語翻譯】現代漢語譯本：由此可見，《法華經》的判教只具備兩種妙，即相待妙和絕待妙。所謂『相待』，只是憑藉粗顯來成就妙，沒有憑藉妙來成就粗顯的說法。如果用跡門（方便之法）來對照本門（真實之法），也可以互相顯現。如果用一部經來對照另一部經，則《法華經》一向是妙。現在依據《法華經》跡門的道理，再次設定互相顯現，所以在《玄文》中，相待和絕待都稱為妙。因此，用部教互相比較，又有橫向和縱向的區別。相對於前四時教法，稱為縱向的相待；用圓教來對照三教，稱為橫向的相待。這段文字既然依據《法華經》的經意，而《釋名》等書大概也遵循這個原則。相待是粗顯的，意義在於憑藉粗顯來論述妙。絕待是妙，意義在於開顯粗顯來論述妙。這二者也稱為廢粗和開粗。所以《法華經》中只論述兩種妙，沒有非相待非絕待的名稱。他們爲了判教的緣故，將相待和絕待都稱為妙。現在這裡，相待則被判為粗顯，只闡明絕待觀，沒有其他經典可以相待，所以沒有縱向的相待；沒有其他教法可以對照，所以沒有橫向的相待。因此，只用絕待作為能詮釋的。雖然設立相待來顯示絕待，但尚且沒有在絕待上有什麼可以相待的。爲了詮釋法身、般若、解脫三德，所以假借名為絕待，借用相待之名判為思議，所以只有絕待才稱為妙。因此，在思議境界之後的佛界雖然妙，但居於九界之末，統稱為粗顯，所以一併判為『非今所用』。次第和不次第的意義也是如此。所以次第的意義只說是衍門，用通用別隻說是似通似別。雖然說不用，正是用思議來闡明不思議，開顯所待來成就能絕，這就是本文所說的妙觀的意義。《釋名》以下的各種意義都是這樣。所以《釋名》論述相待和絕待，體相只論述次第和不次第。攝法六義、偏圓五門也是這樣，雖然沒有部會可以對照論述，還是借用教味來顯示圓妙。境境十觀只應是唯妙，尚且寄託于橫向和縱向來顯示非橫向非縱向。所以知道一部經的文字共同成就圓乘開權妙觀，難道是指一句兩句特別高深嗎？如果真是那樣，和體踏又有什麼區別呢？這裡有四段文字，四種意義，兩種意圖，意圖只在于絕待，又所一能三。 English version: From this, it can be seen that the classification of the Lotus Sutra possesses only two kinds of 'myo' (妙, wondrous), namely 'sotai-myo' (相待妙, relative 'myo') and 'zettai-myo' (絕待妙, absolute 'myo'). The so-called 'sotai' only relies on the coarse to accomplish the 'myo'; there is no saying of relying on the 'myo' to accomplish the coarse. If using the trace gate (跡門, provisional teachings) to compare with the original gate (本門, true teachings), they can also manifest each other. If using one sutra to compare with another sutra, then the Lotus Sutra is always 'myo'. Now, based on the principle of the trace gate of the Lotus Sutra, setting up mutual manifestation again, so in the Profound Meaning (玄文), both 'sotai' and 'zettai' are called 'myo'. Therefore, comparing the teachings of different sutras, there are horizontal and vertical differences. Relative to the previous four periods of teachings, it is called vertical 'sotai'; using the perfect teaching to compare with the three teachings, it is called horizontal 'sotai'. Since this passage is based on the meaning of the Lotus Sutra, and books such as Explanation of Names (釋名) generally follow this principle. 'Sotai' is coarse, and its meaning lies in discussing 'myo' by relying on the coarse. 'Zettai' is 'myo', and its meaning lies in revealing the coarse to discuss 'myo'. These two are also called 'discarding the coarse' and 'revealing the coarse'. Therefore, only two kinds of 'myo' are discussed in the Lotus Sutra; there is no name for neither 'sotai' nor 'zettai'. They call both 'sotai' and 'zettai' as 'myo' for the sake of classifying teachings. Now here, 'sotai' is classified as coarse, only elucidating 'zettai' contemplation; there are no other sutras to be relative to, so there is no vertical 'sotai'; there are no other teachings to compare with, so there is no horizontal 'sotai'. Therefore, only 'zettai' is used as the 'nequan' (能詮, that which can explain). Although establishing 'sotai' to reveal 'zettai', there is still nothing to be relative to in 'zettai'. In order to explain the three virtues of Dharma-body (法身), Prajna (般若), and liberation (解脫), the name 'zettai' is borrowed, and the name 'sotai' is used to classify it as 'thinking' (思議, conceptual thought), so only 'zettai' is called 'myo'. Therefore, although the Buddha realm after the realm of thinking is 'myo', it is at the end of the nine realms and is collectively called coarse, so it is classified as 'not for present use'. The meaning of sequential and non-sequential is also the same. Therefore, the meaning of sequential only says 'derivative gate' (衍門), and the use of common and special only says 'similar common' and 'similar special'. Although it is said not to be used, it is precisely using thinking to elucidate non-thinking, revealing what is to be relied on to accomplish what can be absolute, which is the meaning of the 'myo' contemplation in this text. The various meanings from Explanation of Names onwards are all like this. Therefore, Explanation of Names discusses 'sotai' and 'zettai', and the substance and appearance only discuss sequential and non-sequential. The six meanings of 'gathering the Dharma' and the five gates of 'partial and perfect' are also like this; although there are no assemblies to compare and discuss, it still borrows the taste of the teachings to reveal the perfect 'myo'. The ten contemplations of realm and realm should only be 'only myo', and still rely on horizontal and vertical to reveal non-horizontal and non-vertical. Therefore, knowing that the text of a sutra together accomplishes the perfect vehicle of opening the provisional and revealing the 'myo' contemplation, is it referring to a sentence or two that are particularly profound? If that is really the case, what is the difference from 'body treading'? There are four paragraphs of text here, four meanings, and two intentions; the intention is only in 'zettai', and again, what is one can be three.

【English Translation】 From this, it can be seen that the classification of the Lotus Sutra possesses only two kinds of 'myo' (妙, wondrous), namely 'sotai-myo' (相待妙, relative 'myo') and 'zettai-myo' (絕待妙, absolute 'myo'). The so-called 'sotai' only relies on the coarse to accomplish the 'myo'; there is no saying of relying on the 'myo' to accomplish the coarse. If using the trace gate (跡門, provisional teachings) to compare with the original gate (本門, true teachings), they can also manifest each other. If using one sutra to compare with another sutra, then the Lotus Sutra is always 'myo'. Now, based on the principle of the trace gate of the Lotus Sutra, setting up mutual manifestation again, so in the Profound Meaning (玄文), both 'sotai' and 'zettai' are called 'myo'. Therefore, comparing the teachings of different sutras, there are horizontal and vertical differences. Relative to the previous four periods of teachings, it is called vertical 'sotai'; using the perfect teaching to compare with the three teachings, it is called horizontal 'sotai'. Since this passage is based on the meaning of the Lotus Sutra, and books such as Explanation of Names (釋名) generally follow this principle. 'Sotai' is coarse, and its meaning lies in discussing 'myo' by relying on the coarse. 'Zettai' is 'myo', and its meaning lies in revealing the coarse to discuss 'myo'. These two are also called 'discarding the coarse' and 'revealing the coarse'. Therefore, only two kinds of 'myo' are discussed in the Lotus Sutra; there is no name for neither 'sotai' nor 'zettai'. They call both 'sotai' and 'zettai' as 'myo' for the sake of classifying teachings. Now here, 'sotai' is classified as coarse, only elucidating 'zettai' contemplation; there are no other sutras to be relative to, so there is no vertical 'sotai'; there are no other teachings to compare with, so there is no horizontal 'sotai'. Therefore, only 'zettai' is used as the 'nequan' (能詮, that which can explain). Although establishing 'sotai' to reveal 'zettai', there is still nothing to be relative to in 'zettai'. In order to explain the three virtues of Dharma-body (法身), Prajna (般若), and liberation (解脫), the name 'zettai' is borrowed, and the name 'sotai' is used to classify it as 'thinking' (思議, conceptual thought), so only 'zettai' is called 'myo'. Therefore, although the Buddha realm after the realm of thinking is 'myo', it is at the end of the nine realms and is collectively called coarse, so it is classified as 'not for present use'. The meaning of sequential and non-sequential is also the same. Therefore, the meaning of sequential only says 'derivative gate' (衍門), and the use of common and special only says 'similar common' and 'similar special'. Although it is said not to be used, it is precisely using thinking to elucidate non-thinking, revealing what is to be relied on to accomplish what can be absolute, which is the meaning of the 'myo' contemplation in this text. The various meanings from Explanation of Names onwards are all like this. Therefore, Explanation of Names discusses 'sotai' and 'zettai', and the substance and appearance only discuss sequential and non-sequential. The six meanings of 'gathering the Dharma' and the five gates of 'partial and perfect' are also like this; although there are no assemblies to compare and discuss, it still borrows the taste of the teachings to reveal the perfect 'myo'. The ten contemplations of realm and realm should only be 'only myo', and still rely on horizontal and vertical to reveal non-horizontal and non-vertical. Therefore, knowing that the text of a sutra together accomplishes the perfect vehicle of opening the provisional and revealing the 'myo' contemplation, is it referring to a sentence or two that are particularly profound? If that is really the case, what is the difference from 'body treading'? There are four paragraphs of text here, four meanings, and two intentions; the intention is only in 'zettai', and again, what is one can be three.

亦名義一以所顯能故云意一。三止者。雖開三名名猶通總。該括三諦未判淺深至顯體中分方優劣。觀中三義亦復如是諸惡覺觀等者。語似見思意且通說。所引凈名亦且通證。若借體相文來此預辨者。謂止息見思停心真理。真理不當止與不止。若止息塵沙停心俗理。俗理不當止與不止。若止息無明停心中理。中理不當止與不止。此則三諦各有三止。觀亦如是準說可知。故下文云。前三成次三。后一具前三。次第既爾一心例然。次停止中緣心諦理。及仁王入理般若通而未別意亦如前。故此中雲理。但語能入之智。未云所入之理。觀中亦然。第三止中雲語通意殊者。此中亦云對於不止以明止者。語似上文。上之二止息對不息停對不停。今以無明對於法性。一往觀之。無明似不息不停法性似息似停。故云語通上也意則不爾。無明即法性。法性即無明。體同名異相對立稱。是故永異上之二止。上二不可云相即故今別約等者。正出第三止相。所言別者。以上二止但屬通途。言通途者。二止皆有一智一斷。斷邊有智且對生死。即約涅槃而立斷名。智邊有斷且對理外。即約般若而立智名。斷故名息智故名停。智約能斷斷約所斷。故云智斷通論二止。今則不爾。專約諦理理非能所。但由具惑惑即法性。惑性相待非關智斷。是故第三不同前

二。又第三止約理立名而止非理。前之二止但依智斷智斷是止。是故第三不同前二。又智斷依理而智斷非理。故前二止但以智斷而為親依。不同第三專以諦理而為親依。是故第三不同前二。又且順思議故有斯異。若不思議三體本一。如經下引證。通引諸經未為別證故無的指。無明法性皆非生滅。理雖俱非若云法性須言寂滅。若云無明須言生滅。此則二名俱通三諦。名皆對立理並無差。故知釋名且在消釋止觀二字名息貫等。未暇委述能所淺深。故下文云。不可尋通名求于別體。三止既爾三觀例然。初觀中雲利钁等者。大鋤曰钁。此琢治玉耳。非今意也應作此斫。斫者破也。大石曰磐粉石曰砂小石曰礫。大經十八性品云。譬如有人善知伏藏。即以利钁斫地磐石砂礫直過無難。唯至金剛不能穿徹。今借彼譬總含三惑準止可知。應置金剛但存穿徹。即此中意。次引法華穿鑿義邊以證貫穿。未分乾溼故亦通也。次釋觀達中引瑞應文。言雖有息意存達邊。次不觀觀及引經等準止可知。是故下結如文。

○次釋絕待者。先總標文意。次破橫豎。次正明絕。初文意者。以橫法破破令成橫。令知橫待不名為絕。以豎法破破令成豎。令知豎待。不名為絕。所言橫者。四句相望未有淺深故名為橫。生生等四。四句相望有深淺故。故名為

【現代漢語翻譯】現代漢語譯本：二。再說第三止，是依據理來立名，而不是止於理本身。前面的兩種止，只是依據智斷（智慧的決斷），智斷是止。因此，第三種止與前兩種不同。而且，智斷是依據理而產生的，但智斷本身並非理。所以，前兩種止只是以智斷作為直接的依據，不同於第三種止，它專門以真諦之理作為直接的依據。因此，第三種止與前兩種不同。而且，這只是順應思議而產生的差異。如果不進行思議，這三種止的本體原本是一體的。如下文引用經文來證明。普遍引用各種經文，沒有特別的證據，所以沒有明確的指代。無明（ignorance）和法性（Dharmata）都不是生滅的。理雖然都是非生滅的，但如果說是法性，就必須說是寂滅（Nirvana）。如果說是無明，就必須說是生滅。這兩種名稱都普遍適用於三諦（Three Truths）。名稱都是對立的，但理並沒有差別。所以要知道，解釋名稱只是爲了消釋止觀（Śamatha-Vipassanā）二字，說明息（cessation）、貫（penetration）等等，沒有時間詳細敘述能（subject）所（object）的淺深。所以下文說：『不可尋通名求于別體。』三種止既然如此，三種觀（Threefold Contemplation）也是同樣的道理。初觀中說的『利钁（sharp hoe）等』，大鋤叫做钁。這裡指的是琢磨玉的工具，不是現在的意思，應該寫作『斫（zhúo）』，斫是破開的意思。大石頭叫做磐（pán），粉狀的石頭叫做砂（shā），小石頭叫做礫（lì）。《大般涅槃經》（Mahāparinirvāṇa Sūtra）十八性品中說：『譬如有人善知伏藏（hidden treasure），即以利钁斫地，磐石砂礫直過無難，唯至金剛（vajra）不能穿徹。』現在借用這個比喻，總括了三種迷惑，參照止可以知道。應該去掉金剛，只保留穿徹，這就是其中的意思。其次引用《法華經》（Lotus Sutra）穿鑿的含義來證明貫穿。沒有區分乾溼，所以也是通用的。其次解釋觀達中引用《瑞應經》（Auspicious Response Sutra）的文字，言語雖然有息的意思，但意圖在於表達通達。其次不觀觀以及引用經文等等，參照止可以知道。所以下文總結如文所示。再說解釋絕待（transcendence of relativity）。先總括說明文意，其次破除橫豎，其次正式闡明絕。最初的文意是，用橫向的法來破除，破除后反而成就了橫向。讓人知道橫向是相對待的，不能稱之為絕。用豎向的法來破除，破除后反而成就了豎向。讓人知道豎向是相對待的，不能稱之為絕。所說的橫向，是四句相互對應，沒有淺深的區別，所以叫做橫向。生生等等四句相互對應，有深淺的區別，所以叫做。

【English Translation】 English version: Two. Furthermore, the third cessation (止, zhǐ) is named based on principle (理, lǐ), rather than ceasing at the principle itself. The previous two cessations are based solely on wisdom-judgment (智斷, zhì duàn), and wisdom-judgment is cessation. Therefore, the third cessation differs from the previous two. Moreover, wisdom-judgment relies on principle, but wisdom-judgment itself is not principle. Hence, the previous two cessations rely directly on wisdom-judgment, unlike the third cessation, which relies specifically on the principle of truth (諦理, dì lǐ) as its direct basis. Therefore, the third cessation differs from the previous two. Furthermore, this difference arises due to accommodating thought. If there is no thought, the substance of the three is originally one. As the text below cites scriptures to prove. It generally cites various scriptures without specific evidence, so there is no clear reference. Ignorance (無明, wú míng) and Dharmata (法性, fǎ xìng) are both neither arising nor ceasing. Although the principle is both non-arising and non-ceasing, if one speaks of Dharmata, one must speak of quiescence (寂滅, jì miè). If one speaks of ignorance, one must speak of arising and ceasing. These two names both universally apply to the Three Truths (三諦, sān dì). The names are all opposites, but the principle has no difference. Therefore, know that explaining the names is merely to clarify the two characters of Śamatha-Vipassanā (止觀, zhǐ guān), explaining cessation (息, xī), penetration (貫, guàn), etc., without time to elaborate on the shallowness and depth of the subject (能, néng) and object (所, suǒ). Therefore, the text below says: 'One should not seek a separate entity by searching for a common name.' Since the three cessations are like this, the three contemplations (三觀, sān guān) are also the same. The 'sharp hoe (利钁, lì què) etc.' mentioned in the initial contemplation refers to a large hoe called 钁 (què). This refers to a tool for carving jade, not the current meaning; it should be written as 斫 (zhuó), which means to break open. A large stone is called 磐 (pán), powdered stone is called 砂 (shā), and small stones are called 礫 (lì). The Eighteenth Nature Chapter of the Mahāparinirvāṇa Sūtra (大般涅槃經, Dà bān niè pán jīng) says: 'For example, someone who knows well the hidden treasure (伏藏, fú zàng), immediately uses a sharp hoe to break the ground, passing through bedrock, sand, and gravel without difficulty, but cannot penetrate the vajra (金剛, jīn gāng).' Now, borrowing this metaphor, it encompasses the three confusions, which can be understood by referring to cessation. One should remove the vajra and only retain penetration; this is the meaning within it. Next, it cites the meaning of drilling from the Lotus Sutra (法華經, Fǎ huá jīng) to prove penetration. It is also universal because it does not distinguish between dry and wet. Next, the explanation of contemplation and attainment cites the text of the Auspicious Response Sutra (瑞應經, Ruì yìng jīng). Although the words have the meaning of cessation, the intention is to express attainment. Next, not contemplating contemplation and citing scriptures, etc., can be understood by referring to cessation. Therefore, the conclusion below is as the text shows. Next, explaining transcendence of relativity (絕待, jué dài). First, it summarizes the meaning of the text, then refutes the horizontal and vertical, and then formally elucidates transcendence. The initial meaning of the text is to use horizontal dharmas to refute, and after refuting, it instead accomplishes the horizontal. It makes one know that the horizontal is relative and cannot be called transcendence. It uses vertical dharmas to refute, and after refuting, it instead accomplishes the vertical. It makes one know that the vertical is relative and cannot be called transcendence. The so-called horizontal is the four phrases corresponding to each other, without shallow or deep distinctions, so it is called horizontal. The four phrases such as arising-arising correspond to each other, with shallow and deep distinctions, so it is called.

豎。初破橫中前之兩句。皆云照境為正除惑為旁者旁即是他。正即是自。欲判性過先立旁正。旁正者何。只是一止得名處殊。約破惑邊即名為息。約依智邊即名為停。約依體性名不止止。故使得名旁正等別。何者。凡論入道正為用智旁為除惑。若從除惑而立名者。名從旁立。若從照境而立名者。名從正生。所破是惑惑望于智。惑即是他。故止息止從所破立即墮他性。能破之止復從能照。照望于惑照即是自。故停止止從能照立。即墮自性。此中所言照境等者。隨語便故。據理應云。依諦為正息惑為旁。至下釋觀方可云照。從若非下。若雙取自他即墮共性。文似雙非意實雙取。故云智斷因緣故止。不偏用一故似雙非。不止止義墮無因性。正是雙非只是俱離自他故也。非止是離自。非不止是離他。離他是離所破。離自是離能依。故第三止墮無因性。觀亦如是可以比知。然能詮名實不出此三止三觀。故絕待中及顯體中。亦約此名而以辨頓。為除情計故須破性。故引龍樹不自生等。證離性過。無生下結也。絕待無生不從相待四句立名。四句立名下。斥成待義。互相因依待對而立。可思可說即可思議。執性未斷名為結惑。由結惑故未證無生名結惑生。被橫法破名為可破。二空義成相待義壞。名為可壞。起滅去。別約三止三觀破也。

略舉中間一止一觀。具足應明三止三觀皆悉不成。中例前後故略不說。又豎下次豎破者。以從前自他四性生故。故是生生。能所俱生故名生生。不免性過即是有為。有為即為四相所遷大生生小生故名生生。因緣是產生所生法。又名為生故名生生。又因生果生故名生生。設於中道而起性過。亦屬生死。況復余耶。雖三止觀名通三諦。若起四執尚無初觀故屬生死名為生生。破此等生入于涅槃名為不生。此之不生待生得名名生不生。待真不生說于俗生名不生生。待邊說中二邊俱生。破此二生名不生不生。一一文中皆悉應有三止三觀。文中但有二止名耳。初云止息見思即止息止。停住真諦即停止止。下二例之。故知三諦並闕不止止及以三觀。以不止止只是諦理故不說也。觀義比止亦應可識。四句展轉生後後名。是故四句俱名相待。故須將橫入豎。一一豎句無不有橫。故止息等名遍於豎。是故應須橫豎二破方顯絕待不思議名。皆是下總斥。雖橫豎不同能計義等。是故亦云待對乃至破壞等也。問。橫計自他乃至無因是故生惑。豎至中道云何亦云結惑生等。答。後後皆是前前結惑。故皆是生。又中道未極猶屬教道。教道有惑故亦是生。又信教道于初心中。預計次第展轉能生。故判初心生結惑等。尚未是下亦別斥也。攬相待名成絕待已

【現代漢語翻譯】現代漢語譯本略舉中間的止和觀，如果不能完全明白，那麼三止三觀都是不能成立的。中間的情況可以類比前後，所以省略不說。接下來是豎向的破斥，因為是從之前的自性、他性、共性、無因性四種性質產生，所以是『生生』（sheng sheng，指由生而生）。能生和所生同時產生，所以叫做『生生』。不能免除自性的過失，就是有為法。有為法就會被生、住、異、滅四相所遷移，大的生滅產生小的生滅，所以叫做『生生』。因緣是產生所生之法，又被叫做『生』，所以叫做『生生』。又因為因產生果，果又產生果，所以叫做『生生』。假設在中道（zhongdao，the Middle Way）中產生自性的過失，也屬於生死輪迴。更何況是其他的呢？雖然三止三觀（san zhi san guan，three kinds of cessation and contemplation）的名稱可以貫通三諦（san di，three truths），如果產生四種執著，就連最初的觀都無法成就，所以屬於生死輪迴，叫做『生生』。破除這些『生生』，進入涅槃（niepan，Nirvana），叫做『不生』（bu sheng，non-arising）。這個『不生』是相對於『生』而得名，所以叫做『生不生』（sheng bu sheng，arising non-arising）。相對於真正的『不生』，來說世俗的『生』，叫做『不生生』（bu sheng sheng，non-arising arising）。相對於邊見來說中道，那麼二邊都是生。破除這二邊的生，叫做『不生不生』（bu sheng bu sheng，non-arising non-arising）。每一段文字中都應該有三止三觀。文中只有兩種止的名稱。最初說『止息見思』（zhi xi jian si，cessation of views and thoughts）就是止息止（zhi xi zhi，cessation of cessation）。停留在真諦（zhen di，truth of cessation）就是停止止（ting zhi zhi，stopping cessation）。下面的兩種情況可以類比。所以知道三諦都缺少不止止（bu zhi zhi，non-cessation of cessation）以及三觀。因為不止止只是諦理，所以沒有說。觀的含義可以比照止來理解。四句展轉相生，產生後面的名稱。所以四句都叫做相待（xiang dai，relative）。所以需要將橫向的破斥融入到豎向的破斥中。每一個豎向的句子中都無不包含橫向的破斥。所以止息等名稱遍及豎向。所以應該橫豎兩種破斥都要運用，才能顯現絕待不可思議（jue dai bu ke si yi，absolute and inconceivable）的名稱。這些都是下面的總斥。雖然橫向和豎向不同，但執著的意義是相同的。所以也說待對乃至破壞等。問：橫向執著自性、他性乃至無因性，所以產生迷惑。豎向執著中道，為什麼也說是結惑生等？答：後後的執著都是前前執著的延續，所以都是生。而且中道沒有達到極致，仍然屬於教道。教道有迷惑，所以也是生。而且相信教道，在最初的心中，預計次第展轉能生。所以判斷初心生結惑等。尚未是下文的別斥。總括相待之名，成就絕待之義。

【English Translation】 English version To briefly mention the cessation and contemplation in the middle, if one cannot fully understand, then the three kinds of cessation and contemplation (san zhi san guan) cannot be established. The situation in the middle can be compared to the front and back, so it is omitted. Next is the vertical refutation, because it arises from the previous four natures of self-nature, other-nature, both-nature, and no-cause-nature, so it is 'arising-arising' (sheng sheng, arising from arising). The able-to-arise and the arisen arise simultaneously, so it is called 'arising-arising'. Unable to avoid the fault of self-nature, it is conditioned phenomena. Conditioned phenomena will be moved by the four marks of arising, abiding, changing, and ceasing, the great arising and ceasing produces the small arising and ceasing, so it is called 'arising-arising'. Condition is the law of generating the generated, and is also called 'arising', so it is called 'arising-arising'. Also, because the cause produces the effect, and the effect produces the effect, so it is called 'arising-arising'. Suppose that in the Middle Way (zhongdao) the fault of self-nature arises, it also belongs to the cycle of birth and death. What about the others? Although the names of the three kinds of cessation and contemplation (san zhi san guan) can penetrate the three truths (san di), if four attachments arise, even the initial contemplation cannot be achieved, so it belongs to the cycle of birth and death, called 'arising-arising'. Eliminating these 'arising-arising' and entering Nirvana (niepan), it is called 'non-arising' (bu sheng). This 'non-arising' is named relative to 'arising', so it is called 'arising non-arising' (sheng bu sheng). Relative to the true 'non-arising', to speak of the mundane 'arising', it is called 'non-arising arising' (bu sheng sheng). Relative to the extreme views to speak of the Middle Way, then the two extremes are both arising. Eliminating these two extremes of arising, it is called 'non-arising non-arising' (bu sheng bu sheng). Each paragraph should have three kinds of cessation and contemplation. There are only two names of cessation in the text. The first saying 'cessation of views and thoughts' (zhi xi jian si) is cessation of cessation (zhi xi zhi). Staying in the truth of cessation (zhen di) is stopping cessation (ting zhi zhi). The following two situations can be compared. So know that the three truths are missing non-cessation of cessation (bu zhi zhi) and the three contemplations. Because non-cessation of cessation is just the truth, so it is not said. The meaning of contemplation can be understood by comparing it to cessation. The four sentences arise from each other, producing the later names. So the four sentences are called relative (xiang dai). Therefore, it is necessary to integrate horizontal refutation into vertical refutation. Every vertical sentence contains horizontal refutation. Therefore, the names of cessation and so on pervade the vertical. Therefore, both horizontal and vertical refutation should be used to reveal the name of absolute and inconceivable (jue dai bu ke si yi). These are the general refutations below. Although horizontal and vertical are different, the meaning of attachment is the same. Therefore, it is also said that relative and even destruction, etc. Question: Horizontal attachment to self-nature, other-nature, and even no-cause-nature, so it produces confusion. Vertical attachment to the Middle Way, why is it also said to be knotting confusion and so on? Answer: The later attachments are all continuations of the previous attachments, so they are all arising. Moreover, the Middle Way has not reached the ultimate, it still belongs to the teaching path. The teaching path has confusion, so it is also arising. And believing in the teaching path, in the initial mind, it is expected that the order will be able to arise. Therefore, it is judged that the initial mind produces knotting confusion and so on. Not yet is the separate refutation of the following text. Summarizing the name of relativity, achieving the meaning of absoluteness.

。還以待名展轉相況。是故后望於前雖得名止。復望於後還成不止。所以總彼相待中三。尚未成於絕待之中止息停止。況不止止。觀亦如是。中道雖復無別諦境。以之為后。若望實道不思議中亦未成止。故三諦止俱未名止。何以故下。釋前斥意。遣執不盡。釋待對中橫豎四句性執不斷。言語道不斷。釋其展轉相產生可思議也。業釋惑也。果釋生也。亦可業果二俱是生。言不絕者。釋可破可壞。今言下正釋絕待。先明所絕。所絕即上橫豎諸待。煩惱只是四性計耳。由性計故有業有果。稟教修觀次第證得。如是皆成可思議等。是故須破。悉皆下次明能絕即是止觀。雖云能絕能稱于所。何者。既云絕待即待名絕故名為止。止亦自亡名不可得。觀亦如是。非所觀外能稱于所。故云觀冥如境。觀亦自亡故云何得有觀。止觀尚無等者斥于相待。絕待尚無豈立相待。故此止觀非但無于所除暗散。亦乃止觀體自本亡。何者。有所破故說有能破。所即能故無能可論。不得如彼相待名中。待能說所待所說能。又第三止觀待于無明說於法性。名之為止。待於法性說于無明。名為不止。法性不當止與不止。故約法性明第三止待前為異。故云待止不止說非止非不止。即是待前二止說第三止。二止皆對不止而說。故云止不止。若約豎說者。今絕待止

【現代漢語翻譯】現代漢語譯本還以待名展轉相況，是以後望於前雖得名止，復望於後還成不止。所以總彼相待中三，尚未成於絕待之中止息停止，況不止止，觀亦如是。中道雖復無別諦境（真實不虛的境界），以之為后，若望實道不思議中亦未成止，故三諦止俱未名止。何以故下，釋前斥意，遣執不盡。釋待對中橫豎四句性執不斷，言語道不斷，釋其展轉相產生可思議也。業釋惑也，果釋生也，亦可業果二俱是生。言不絕者，釋可破可壞。今言下正釋絕待，先明所絕，所絕即上橫豎諸待。煩惱只是四性計耳，由性計故有業有果，稟教修觀次第證得，如是皆成可思議等，是故須破。悉皆下次明能絕即是止觀。雖云能絕能稱于所，何者，既云絕待即待名絕故名為止，止亦自亡名不可得。觀亦如是，非所觀外能稱于所，故云觀冥如境，觀亦自亡故云何得有觀。止觀尚無等者斥于相待，絕待尚無豈立相待。故此止觀非但無于所除暗散，亦乃止觀體自本亡。何者，有所破故說有能破，所即能故無能可論。不得如彼相待名中，待能說所待所說能。又第三止觀待于無明說於法性，名之為止。待於法性說于無明，名為不止。法性不當止與不止，故約法性明第三止待前為異，故云待止不止說非止非不止，即是待前二止說第三止。二止皆對不止而說，故云止不止。若約豎說者，今絕待止仍然依賴於相對的概念來相互描述。因此，如果向前看，似乎得到了一個名為『止』（止息，Śamatha）的概念，但如果向後看，它又變成了『不止』。所以，總的來說，在這些相對的概念中，三種止（三諦止）尚未達到絕對的止息，更何況是不止息的狀態。觀（毗婆舍那，Vipassanā）也是如此。即使中道（Madhyamaka）沒有不同的真諦境界，如果以它為基礎，並期望達到真實不可思議的道，也未能達到止息。因此，三諦的止息都不能被稱為真正的止息。『何以故下』，解釋前面駁斥的含義，消除執著不徹底的地方。解釋在相對概念中，橫向和縱向的四句性執著沒有斷絕，語言之道沒有斷絕，解釋它們相互產生是可思議的。業（Karma）解釋了迷惑，果（Phala）解釋了生，也可以說業和果都是生。『言不絕者』，解釋了可以被破除和破壞。現在，下面正式解釋絕對的止息，首先說明所要斷絕的，所要斷絕的就是上面橫向和縱向的各種相對概念。煩惱只是對四種自性的計較，由於這種計較，所以有業和果，通過接受教導、修行觀行，次第證得，這些都成了可思議的，所以必須破除。『悉皆下次明能絕即是止觀』，說明能夠斷絕的就是止和觀。雖然說能夠斷絕，能夠符合所斷絕的，為什麼呢？既然說是絕對的，那麼相對的概念就斷絕了，所以稱為『止』，但止本身也消失了，名稱不可得。觀也是如此，在所觀之外沒有能夠符合所觀的，所以說『觀冥如境』，觀本身也消失了，所以怎麼會有觀呢？『止觀尚無等者斥于相待』，止和觀尚且沒有，這是在駁斥相對的概念，絕對的止息尚且沒有，怎麼能建立相對的概念呢？所以，這種止觀不僅沒有消除黑暗和散亂，而且止觀的本體本身就消失了。為什麼呢？因為有所要破除的，所以才說有能破除的，所破除的就是能破除的，所以沒有能破除的可以討論。不能像那些相對的概念中，依賴能說的來說所依賴的，依賴所說的來說能說的。另外，第三種止觀依賴於無明（Avidyā）來說法性（Dharmatā），稱之為『止』。依賴於法性來說無明，稱之為『不止』。法性不應該被認為是止或不止，所以，從法性的角度來說明第三種止與前面的不同，所以說『待止不止說非止非不止』，就是依賴於前面的兩種止來說第三種止。兩種止都是針對不止來說的，所以說『止不止』。如果從縱向來說，現在的絕對止息

【English Translation】 English version They still rely on relative concepts to describe each other. Therefore, looking forward, it seems that a concept called 'Śamatha' (cessation) is obtained, but looking backward, it becomes 'non-cessation' again. So, in general, among these relative concepts, the three cessations (Threefold Truth of Cessation) have not yet reached absolute cessation, let alone the state of non-cessation. Vipassanā (insight) is also the same. Even if the Middle Way (Madhyamaka) has no different realm of true reality, if it is based on it and expects to reach the real and inconceivable path, it has not reached cessation. Therefore, the cessation of the Threefold Truth cannot be called true cessation. 'Why below' explains the meaning of the previous refutation, eliminating the incomplete attachments. It explains that in relative concepts, the fourfold clinging to inherent existence in horizontal and vertical directions has not been cut off, the path of language has not been cut off, and explains that their mutual generation is conceivable. Karma (action) explains delusion, and Phala (result) explains birth. It can also be said that both Karma and Phala are birth. 'The words not cut off' explain that they can be broken and destroyed. Now, below, the absolute cessation is formally explained. First, what is to be cut off is explained. What is to be cut off is the various relative concepts above in horizontal and vertical directions. Afflictions are just calculations of the four natures. Because of this calculation, there is Karma and Phala. Through receiving teachings and practicing contemplation, one attains them in sequence. These all become conceivable, so they must be broken. 'All below explain that what can cut off is Śamatha-Vipassanā', explaining that what can cut off is Śamatha and Vipassanā. Although it is said that it can cut off, it can conform to what is cut off, why? Since it is said to be absolute, then the relative concept is cut off, so it is called 'Śamatha', but Śamatha itself also disappears, and the name cannot be obtained. Vipassanā is also the same. There is nothing outside of what is contemplated that can conform to what is contemplated, so it is said that 'Vipassanā merges with the realm', Vipassanā itself also disappears, so how can there be Vipassanā? 'Śamatha-Vipassanā still do not exist, which refutes the relative', Śamatha and Vipassanā do not even exist, which is refuting the relative concept. Absolute cessation does not even exist, how can relative concepts be established? Therefore, this Śamatha-Vipassanā not only does not eliminate darkness and distraction, but the essence of Śamatha-Vipassanā itself disappears. Why? Because there is something to be broken, so it is said that there is something that can break it. What is to be broken is what can break it, so there is nothing that can break it to discuss. It cannot be like those relative concepts, relying on what can be said to say what is relied on, and relying on what is said to say what can be said. In addition, the third Śamatha-Vipassanā relies on ignorance (Avidyā) to speak of Dharma-nature (Dharmatā), which is called 'Śamatha'. Relying on Dharma-nature to speak of ignorance is called 'non-Śamatha'. Dharma-nature should not be considered Śamatha or non-Śamatha. Therefore, from the perspective of Dharma-nature, the third Śamatha is different from the previous ones, so it is said that 'depending on Śamatha and non-Śamatha, it is said to be neither Śamatha nor non-Śamatha', which is to rely on the previous two Śamathas to speak of the third Śamatha. The two Śamathas are both spoken in relation to non-Śamatha, so it is said 'Śamatha and non-Śamatha'. If speaking from a vertical perspective, the current absolute cessation

觀尚無絕待。何得待生生之不止。說生不生之止觀。乃至待不生生之不止。說不生不生之止觀。何得二字冠下三句。故知下結釋絕意。先止中言皆不可得者。待即是絕。無待可論。故云止不至非止非不止皆不可得。橫豎並然。細思方見。待對既絕下。總結橫豎悉皆絕故。斥彼橫豎俱有為故。今既絕彼故非有為。不可思等者。不可以前橫豎四句。思之能見。非言說等明絕待不可說。既無橫豎四句名相。故前橫豎四句之中所生結惑等。一切皆滅。滅卻絕待故云滅絕。能滅亦無故云絕滅。次結觀中顛倒等者。橫豎四句皆名為想。亦是絕有為等者。結得名異也。能絕體一隨所絕處得名不同。絕待止觀等者。次明利他。先明說意。自既證絕能隨四機。無說而說故云可說。若爾。何但三悉是化他法。第一義悉亦為化他。故以四章對於四悉。若有下正釋。問。今明說絕應但明絕。而以四章對於四悉。其義何耶。答。自行唯絕他宜不同。故以絕待離為四說。故玄文中。簡示用云。宗是自行故須簡他。用是益他。是故雙取。不思議用尚取方便。況圓絕待不得作圓四悉說耶。故玄文第六卷末明開四悉云。開粗世界成妙世界。乃至開粗第一義同成妙第一義。故無說而已。說必四悉。何者。異是隔別會成圓異。不異而異故對世界。通是生義名能

通理。故以理善而對為人。對有能所絕無能所。亦寄能所為圓對治。絕待約理理雖無說。亦約絕理說第一義。說為止觀者。如是四章莫非止觀。無不皆至絕待之理。又約化儀以明絕者。如凈名中三十二菩薩。各自說己所入之門。門皆通理理故名絕。故諸菩薩說已語文殊言。仁者當說。文殊言。乃至無有言說文字是真入不二法門。得名滅絕。凈名杜口無言得名絕滅。問。同得絕待何故不同。答。兼有所表故示異途。諸菩薩表能詮不同。文殊表所詮不異。凈名錶所詮無說。又諸菩薩但表化他。文殊表自行化他。凈名但表自行。各舉一邊共成妙事。四悉絕待準此可知。又大經不可說。大集無言。般若清凈。法華止嘆。涅槃不生。皆絕待之異名也。然又須知諸教絕異。開顯無外方稱今文。此之下。結此絕待以成二空。初立。次是字下釋。初明性空。亦不在下次明相空。既破橫豎復赴四機。絕理如何所謂實相。實相之體具足二空。永異於前從假入空之二空也。是字不可得下結名。亦名下。明絕待異名。故如此下。釋絕待相。絕體既遍無所可對。故不因小名為大也。譬如下舉譬。可知。止觀亦爾下合譬。不因愚故名之為觀。不因亂故名之為止。世人下。破謬也。初總破世人依世心說。以語破語。語不可絕。釋絕不成。是故當知須識

絕理。何以故下。釋世人語不成絕意語隨想變故語非絕。是故雖云悟不悟等。不免惑染。互待無已故名輪轉。悟約智證心約惑境。有心非悟悟乃絕心。不只是無。無九界心故名不心。順想虛譚絕覆成待無理可依故云無寄。若得意下。出絕待正體。既達絕理誰復分別。雖緣絕理分別不亡皆名為待。是則唯證名真慧開。又得意去明絕不可議。心行去明絕不可思隨智去重出絕位。亦不下。翻前世人謬解也等者。等取輪迴等也。種種下重斥也。真慧下。重舉位功能。如前下。又舉譬譬絕。前者進也。謂進火杖。杖進火已亦復自燒。絕諸待竟絕還自絕。故大論問曰。不應言無相。何以故。若言無相即是于相。若無無相不應復能破諸法相。若有無相。則不應言一切無相。答。以無相破諸相。若有無相相則墮諸法中。無相滅諸相亦自滅無相。如前火木然諸薪已。亦復自然。是故聖人修無相無相三昧以破無相。空空三昧無作無作三昧亦復如是。絕已復絕意亦同之。若爾下釋疑。疑雲。真慧開發方名絕者。乃被初住。何益初心。今以下釋也。初心即是故無所失。聖在極位不可濫初。

○三會異者。會諸經論悉皆成絕止觀。初文且會絕待異名。諸經下。會止觀異名雖通名絕寂照宛然。故諸經論所有異名。並是寂照之異名耳。故異名下

。皆云絕大不可思議。所以者何下。釋會異意。一切皆是三德異名。是故會之令入三德。初般若下是觀異名。即般若德。解脫下即止異名。是解脫德。如虛空下是止觀不二異名。即法身德。般若是一法等者。即贊般若偈文也。解脫亦爾多諸名字者。即大經第五百句解脫文也。近七八紙。古今講者長唱而已。真諦三藏有一卷記。釋此百句。天臺大師曾於靈石寺。一夏講此百句解脫。每一一句以百句釋。百句乃成一萬法門一萬名字。章安云。先學自飽而不記錄。今無所傳。惜哉惜哉。後代無聞。虛空等者。譬如虛空亦有四名。一虛空。二無所有。三不動。四無礙。虛空無形尚有四名。況不思議非止非觀。問。此中但會止觀異名。何須列此法身異耶。答。下文通德。既以止觀通於三德。是故會異列於法身。故知諸經雖復多名。不出止觀又以不二。故知只是三德異名。當知下。結云三德只是一實相法。隨眾生類為立異名。若聞下誡勸也。絕待意深誡勿驚畏。會異名廣勸勿生疑。相待義近故不須勸。通德只是絕待所通。故亦不勸。又止觀自相會下。今既絕前諸相待名。故相待名咸成絕待。所以還寄止息等義。以自相會。止亦名觀即停止止。觀亦名止即貫穿觀。不止即是不止止也。不觀即是不觀觀也。皆須約圓以釋息等。三惑體寂

名之為息。三諦理遍名之曰停。諦理不當止與不止。無惑可破名為貫穿。無智可照名為觀達。達理不當觀與不觀。若絕待名自相會者。止亦名觀寂即照故。亦名不止寂體自亡。觀亦名止照即寂故。亦名不觀照體自亡。如空非明暗明暗即空。空明非明空暗非暗。非暗而暗非明而明。寂照止觀例此可知。

○四通三德中。初文先明用名之意。先問。為對下答。次諸法下重問。大論下重答。自他初后等者。菩薩初心常觀涅槃。自行初修也。亦令眾生常觀涅槃。化他初修也。安置諸子秘密藏中。化他后入也。我亦不久自住其中。自行后入也。故知自他初心無不皆修。自他後心無不皆入即是今文一部正意。始終只是觀於三德入於三德。何者。且五略中。初發大心去。自行初修也。裂大網去。化他初修也。歸大處去。自他后入也。次廣釋中。釋名自行初也。起教化他初也。指歸自他后也。若別論者。涅槃唯果。今從通義故遍初后。故用對之以為行本。次若用下正明相通中。初以兩字共通三德者。若分兩字不能具德。故須二合義方具三。問下釋疑也。凡能通名通於所通。能所相稱方期所至。但用二法為能通名。云何通至所通三法。答。藏通止觀二法別異。尚不能通別異三德。若不思議一心止觀則能通於一心三德。二三雖殊不思

【現代漢語翻譯】現代漢語譯本名為息（寂滅）。三諦理（空、假、中三諦之理）普遍地稱為停（止息）。諦理不應執著于止與不止。沒有迷惑可以破除，名為貫穿。沒有智慧可以照見，名為觀達。達理不應執著于觀與不觀。如果從絕待（超越相對）的角度來說自相會合，那麼止也名為觀，因為寂靜即是照；也名為不止，因為寂靜的本體自然消亡。觀也名為止，因為照即是寂靜；也名為不觀，因為照的本體自然消亡。如同空不是明也不是暗，明暗即是空。空明不是明，空暗不是暗。非暗而暗，非明而明。寂照、止觀的道理可以依此類推。

○四通三德（法身、般若、解脫四種通達與法身德、般若德、解脫德）中。最初的文先說明用名的意義。先是提問。為對下文的回答作鋪墊。其次『諸法』下是重複提問。《大論》下是重複回答。『自他初后等者』，菩薩最初發心時常觀涅槃（不生不滅的境界），這是自行（自己修行）的開始。也令眾生常觀涅槃，這是化他（教化他人）的開始。安置所有的孩子在秘密的寶藏中，這是化他的深入。『我亦不久自住其中』，這是自行的深入。所以知道自他最初發心時無不修習，自他最終都進入涅槃，這就是本文一部經的正意。始終只是觀於三德，入於三德。為什麼這樣說呢？且在五略（五種簡略的解釋）中，最初『發大心』等，是自行的開始。『裂大網』等，是化他的開始。『歸大處』等，是自他的最終歸宿。其次在廣釋（詳細解釋）中，釋名是自行的開始，起教是化他的開始，指歸是自他的最終歸宿。如果分別論述，涅槃唯是果，現在從通用的意義，所以遍及初后。所以用『對』來作為修行的根本。其次『若用』下，正式說明相通之處。最初用兩個字來共通三德，如果分開這兩個字就不能完全具備三德，所以必須二者合在一起，意義才能具備三德。『問』下是解釋疑問。凡是能通的名稱，就能通於所通的。能所相互對應，才能期望達到目標。但用兩種法作為能通的名稱，如何通達到所通的三法呢？回答：藏通（藏教、通教）的止觀二法是別異的，尚且不能通達別異的三德。如果不思議一心止觀，就能通達一心三德。二和三雖然不同，但不可思議。

【English Translation】 English version It is called cessation (Nirvana). The principle of the Three Truths (emptiness, provisional existence, and the Middle Way) is universally called stopping (cessation). The principle of truth should not be attached to stopping or not stopping. The absence of delusion to be broken is called penetration. The absence of wisdom to be illuminated is called complete understanding. Understanding the principle should not be attached to contemplation or non-contemplation. If, from the perspective of absolute relativity, self-nature merges, then stopping is also called contemplation because stillness is illumination; it is also called non-stopping because the essence of stillness naturally vanishes. Contemplation is also called stopping because illumination is stillness; it is also called non-contemplation because the essence of illumination naturally vanishes. Just as emptiness is neither light nor darkness, light and darkness are emptiness. Empty light is not light, empty darkness is not darkness. Not darkness yet dark, not light yet light. The principles of stillness and illumination, stopping and contemplation, can be understood by analogy.

○ Among the Fourfold Access to the Three Virtues (the four kinds of unobstructed understanding of the Dharmakaya, Prajna, and Liberation, and the virtues of Dharmakaya, Prajna, and Liberation). The initial text first clarifies the meaning of using names. First, there is a question. It serves as a prelude to the answer below. Secondly, 'All dharmas' below is a repeated question. 'The Great Treatise' below is a repeated answer. 'The beginning and end of self and others, etc.' refers to the fact that Bodhisattvas constantly contemplate Nirvana (the state of non-birth and non-death) when they first aspire to enlightenment, which is the beginning of self-cultivation. They also lead sentient beings to constantly contemplate Nirvana, which is the beginning of transforming others. Placing all children in the secret treasure is the deepening of transforming others. 'I will also soon dwell therein' is the deepening of self-cultivation. Therefore, it is known that both self and others cultivate without exception at the beginning, and both self and others ultimately enter Nirvana, which is the very intention of this scripture. From beginning to end, it is only contemplating the Three Virtues and entering the Three Virtues. Why is this so? Furthermore, in the Five Summaries, the initial 'arising of great aspiration,' etc., is the beginning of self-cultivation. 'Tearing the great net,' etc., is the beginning of transforming others. 'Returning to the great place,' etc., is the ultimate destination of both self and others. Secondly, in the detailed explanation, explaining the name is the beginning of self-cultivation, initiating teaching is the beginning of transforming others, and pointing to the destination is the ultimate destination of both self and others. If discussed separately, Nirvana is only the result, but now from the common meaning, it pervades the beginning and the end. Therefore, 'opposition' is used as the root of practice. Secondly, 'If using' below, formally clarifies the points of commonality. Initially, using two words to commonly encompass the Three Virtues, if these two words are separated, they cannot fully possess the Three Virtues, so they must be combined together for the meaning to be complete. 'Question' below is to explain the doubt. Whatever is a name that can penetrate can penetrate what is penetrated. The ability and the object must correspond to expect to reach the goal. But using two dharmas as names that can penetrate, how can they penetrate the three dharmas that are penetrated? Answer: The two dharmas of stopping and contemplation in the Tripitaka Teaching and the Common Teaching are different and cannot penetrate the different Three Virtues. If one does not contemplate the inconceivable one-mind stopping and contemplation, then one can penetrate the one-mind Three Virtues. Although two and three are different, they are inconceivable.

議一不二而二以通二德。二而不二以通法身。又大品下。引證也。故大論五十二。委悉列釋百八三昧竟。即云。前十八空。釋般若竟。今以百八三昧釋禪。既是首楞嚴禪種智般若。故知此二不可孤然。是則一一空中一切空。一一空中一切定。一一定中一切定。一一定中一切空。經論列數從事而立。破十八有云十八空。對百八散云百八定。如火燒物隨物得名。豈所燒殊令火別異。故引十八空以證於觀。引百八三昧以證於止。二而不二而證法身。是故下復引大經重證二名。義兼三德。二十五云。一切眾生皆悉盡有首楞嚴定。首楞嚴定亦名般若。亦名金剛三昧。亦名師子吼。亦名佛性。經稱首楞嚴定有五種名。楞嚴亦在五名之內。今引佛性有五種名。佛性亦在五名之內。今所引者。以通兼別故也。其意如何。答。經釋眾生有楞嚴定。故云楞嚴有五種名。若通論者。雲師子吼有五種名。乃至般若有五種名。于理無失。雖皆無失。然五名中佛性是通。通定慧故。余之四名二二寄局。般若師子吼從慧為名。金剛首楞嚴從定為名。今明佛性非定非慧而定而慧。故云佛性有五種名。以證今文不二而二。複次下各通也。初明各通之意。止之與觀互相有故。故得各通。如止有觀亦復自有非止非觀。觀若有止亦復自有非止非觀。是故止觀各得

【現代漢語翻譯】現代漢語譯本『議一不二而二以通二德』，意思是說，雖然討論的是一，但實際上包含了不二的道理，通過二可以通達法身、般若和解脫這三種功德（三德）。『二而不二以通法身』，意思是說，雖然有二，但其本質是不二的，通過這種不二可以通達法身（Dharmakāya）。《大品般若經》（Mahāprajñāpāramitā Sūtra）的下卷也引用了這些觀點作為論證。因此，《大智度論》（Mahāprajñāpāramitopadeśa）第五十二卷詳細地列舉和解釋了一百零八種三昧（Samādhi）之後，就說：『前面的十八空（Śūnyatā），是解釋般若（Prajñā）的；現在用一百零八三昧來解釋禪定（Dhyāna）。』既然首楞嚴三昧（Śūraṅgama Samādhi）是禪定的種子，而種智（Sarvajñāna）是般若，所以可以知道這兩者不能孤立存在。因此，可以說『一一空中一切空』，『一一空中一切定』，『一一定中一切定』，『一一定中一切空』。經典和論著中列舉的數量是根據所從事的方面而建立的。破除十八有（Aṣṭādaśa bhāva）時，就說十八空；針對一百零八散亂，就說一百零八定。就像火燃燒物體，隨著物體的不同而得到不同的名稱一樣，難道因為所燃燒的物體不同，火的本質就有所不同嗎？所以，引用十八空來證明觀（Vipaśyanā），引用一百零八三昧來證明止（Śamatha）。二而不二，是爲了證明法身。因此，下面又引用《大般涅槃經》（Mahāparinirvāṇa Sūtra）來再次證明這兩個名稱，其意義兼具三德。《大般涅槃經》第二十五卷說：『一切眾生都完全具有首楞嚴定。首楞嚴定也叫做般若，也叫做金剛三昧（Vajra Samādhi），也叫做師子吼（Siṃhanāda），也叫做佛性（Buddhadhātu）。』經中稱首楞嚴定有五種名稱，楞嚴也在五種名稱之內。現在引用佛性有五種名稱，佛性也在五種名稱之內。現在所引用的，是因為它既有普遍性，又有特殊性。這是什麼意思呢？回答：經中解釋眾生具有楞嚴定，所以說楞嚴有五種名稱。如果從普遍意義上來說，可以說師子吼有五種名稱，乃至般若有五種名稱，在道理上沒有錯誤。雖然都沒有錯誤，但是五種名稱中，佛性是普遍的，因為它貫通了定和慧（Prajñā）；其餘的四種名稱則各有側重。般若和師子吼是從智慧的角度來命名的，金剛和首楞嚴是從禪定的角度來命名的。現在說明佛性非定非慧，而又定又慧，所以說佛性有五種名稱，以此來證明本文所說的『不二而二』。其次，下面是各自貫通的意思。止和觀互相包含，所以能夠各自貫通。比如止中有觀，也有非止非觀；觀中有止，也有非止非觀。因此，止和觀各自能夠……

【English Translation】 English version 'Discussing one is not different from discussing two, and two leads to the understanding of the two virtues.' This means that although one is being discussed, it actually contains the principle of non-duality. Through the two, one can attain the three virtues (Triguna) of Dharmakāya (法身), Prajñā (般若), and liberation. 'Two but not two leads to the understanding of Dharmakāya.' This means that although there are two, their essence is non-dual. Through this non-duality, one can attain Dharmakāya. The lower volume of the Mahāprajñāpāramitā Sūtra (大品般若經) also cites these views as arguments. Therefore, in the fifty-second volume of the Mahāprajñāpāramitopadeśa (大智度論), after listing and explaining in detail the one hundred and eight Samādhis (三昧), it says: 'The previous eighteen Śūnyatās (空) explain Prajñā; now, the one hundred and eight Samādhis are used to explain Dhyāna (禪定).' Since the Śūraṅgama Samādhi (首楞嚴三昧) is the seed of Dhyāna, and Sarvajñāna (種智) is Prajñā, it can be known that these two cannot exist in isolation. Therefore, it can be said that 'in each emptiness, there is all emptiness,' 'in each emptiness, there is all Samādhi,' 'in each Samādhi, there is all Samādhi,' 'in each Samādhi, there is all emptiness.' The numbers listed in the scriptures and treatises are established according to the aspects being engaged in. When refuting the eighteen Aṣṭādaśa bhāvas (有), it is said that there are eighteen Śūnyatās; in response to the one hundred and eight distractions, it is said that there are one hundred and eight Samādhis. Just as fire burns objects and gets different names depending on the objects, does the nature of the fire differ because the objects being burned are different? Therefore, the eighteen Śūnyatās are cited to prove Vipaśyanā (觀), and the one hundred and eight Samādhis are cited to prove Śamatha (止). Two but not two is to prove Dharmakāya. Therefore, the Mahāparinirvāṇa Sūtra (大般涅槃經) is cited again below to re-prove these two names, and its meaning encompasses the three virtues. The twenty-fifth volume of the Mahāparinirvāṇa Sūtra says: 'All sentient beings completely possess the Śūraṅgama Samādhi. The Śūraṅgama Samādhi is also called Prajñā, also called Vajra Samādhi (金剛三昧), also called Siṃhanāda (師子吼), and also called Buddhadhātu (佛性).' The sutra states that the Śūraṅgama Samādhi has five names, and Śūraṅgama is also within the five names. Now, it is cited that Buddhadhātu has five names, and Buddhadhātu is also within the five names. What is cited now is because it has both universality and particularity. What does this mean? Answer: The sutra explains that sentient beings possess the Śūraṅgama Samādhi, so it is said that Śūraṅgama has five names. If speaking in a universal sense, it can be said that Siṃhanāda has five names, and even Prajñā has five names, and there is no error in principle. Although there are no errors, among the five names, Buddhadhātu is universal because it connects Dhyāna and Prajñā; the remaining four names each have their emphasis. Prajñā and Siṃhanāda are named from the perspective of wisdom, while Vajra and Śūraṅgama are named from the perspective of Dhyāna. Now, it is explained that Buddhadhātu is neither Dhyāna nor Prajñā, yet it is both Dhyāna and Prajñā, so it is said that Buddhadhātu has five names, in order to prove the 'not two but two' mentioned in this text. Secondly, the following is the meaning of each being interconnected. Śamatha and Vipaśyanā contain each other, so they can each be interconnected. For example, in Śamatha, there is Vipaśyanā, and there is also neither Śamatha nor Vipaśyanā; in Vipaśyanā, there is Śamatha, and there is also neither Śamatha nor Vipaśyanā. Therefore, Śamatha and Vipaśyanā can each...

通三。如止息下。次正各通。初止次觀。又前文共通從名便故。今此各通從義便故。故將二止以對二德。不止止義似非止觀故通法身。觀亦如是可以準知。複次止觀下言共通者。不同前文兩字共通。今此止觀各有三義。二二並通故名為共。複次三德下。復以三德通於止觀。問。止觀通德即是能詮通至所詮。何故復以德通止觀。答。名召于理名為通德。理應于名名為德通。理不應名。名無所通。名不召理理無能顯。又名即理故止觀通德。理即名故德通止觀。又止觀並有三德義故止觀通德。三德亦有止觀義故德通止觀。為此三義復須德通。為顯理教融通無礙。是故互辨究竟今文。名正理旁已如前說。亦應又約行論止觀與德互通。義在下文故今未辨。于中亦先共次各。共謂三德共通止觀及非止觀。各謂三德各各具三。如文可見。若信下。舉例勸信。初舉異名勸信三德。所言止觀互相通者。本示止觀是絕是妙。能通絕妙不思議德。既信三德須信止觀。若信下。引喻勸信。而諸經下。名偏意圓。初諸經。楞嚴智度如前引證。不二而二已略知竟。一一既其諸法具足。當知無非秘密之藏。言楞嚴者。他云寶名。諸大菩薩皆以此寶而為首飾。菩薩得此首飾寶者。具足三昧。從寶為名名楞嚴定。大經云。首楞者。一切事竟。嚴名堅固。一

【現代漢語翻譯】現代漢語譯本通三：如止息下文所述。接下來是正各通。首先是止，然後是觀。又，前文的共通是從名稱的方便性出發，而現在這裡的各通是從意義的方便性出發。因此，將二止對應二德。不止的止義似乎並非止觀，所以通於法身。觀也可以照此理解。再次，止觀下文所說的共通，不同於前文的兩字共通。現在這裡的止觀各有三種意義，二二並通，所以稱為共。再次，三德下文，又以三德通於止觀。問：止觀通德，即是能詮通至所詮，為何還要以德通止觀？答：名召于理名為通德，理應于名名為德通。理不應名，名無所通。名不召理，理無能顯。又，名即是理，所以止觀通德；理即是名，所以德通止觀。又，止觀都具有三德的意義，所以止觀通德；三德也具有止觀的意義，所以德通止觀。爲了這三重意義，還需要德通，爲了彰顯理教融通無礙，所以互相辨析，窮究今文。名正理旁，已如前文所說。也應該再從行論的角度討論止觀與德的互通，意義在下文，所以現在不辨析。其中也是先共后各。共，是指三德共通於止觀及非止觀。各，是指三德各自具足三種意義，如文可見。若信下文，是舉例勸人相信。首先是舉出異名勸人相信三德。所說的止觀互相通達，本意是顯示止觀是絕妙的，能夠通達絕妙不可思議的德。既然相信三德，就必須相信止觀。若信下文，是引用比喻勸人相信。而諸經下文，是名偏意圓。首先是諸經，《楞嚴經》、《智度論》，如前文所引證。不二而二，已經略知大概。一一既其諸法具足，應當知道沒有不是秘密之藏的。說到《楞嚴經》，他處說是寶名，諸大菩薩都用此寶作為首飾。菩薩得到這種首飾寶，就具足三昧。從寶來命名，名為楞嚴定。《大經》說：首楞，是一切事竟。嚴，名為堅固。

【English Translation】 English version Concerning the Threefold Thoroughness: As mentioned in the section on cessation and contemplation below. Next is the correct individual thoroughness. First is cessation, then contemplation. Furthermore, the previous commonality was based on the convenience of the name, while the current individual thoroughness is based on the convenience of the meaning. Therefore, the two cessations are paired with the two virtues. The meaning of 'cessation' in 'not cessation' seems not to be cessation-contemplation, so it is thorough with the Dharmakaya (法身). Contemplation can be understood in the same way. Again, the commonality mentioned in the section on cessation-contemplation is different from the commonality of the two words in the previous text. Here, cessation and contemplation each have three meanings, and the two sets of three are both thorough, so it is called 'common'. Again, in the section on the Three Virtues, the Three Virtues are made thorough with cessation-contemplation. Question: Cessation-contemplation being thorough with the virtues means that the capable expression is thorough with what is expressed. Why then make the virtues thorough with cessation-contemplation? Answer: The name summoning the principle is called 'thorough with the virtues', and the principle responding to the name is called 'virtues thorough with'. If the principle does not respond to the name, the name has nothing to be thorough with. If the name does not summon the principle, the principle has nothing to manifest. Moreover, the name is the principle, so cessation-contemplation is thorough with the virtues; the principle is the name, so the virtues are thorough with cessation-contemplation. Also, cessation-contemplation both have the meaning of the Three Virtues, so cessation-contemplation is thorough with the virtues; the Three Virtues also have the meaning of cessation-contemplation, so the virtues are thorough with cessation-contemplation. For these three meanings, it is necessary for the virtues to be thorough, in order to reveal the unobstructed interpenetration of principle and teaching. Therefore, mutual analysis is done to thoroughly investigate the current text. The name being correct and the principle being adjacent has been explained before. It should also be discussed from the perspective of practice, how cessation-contemplation and the virtues are mutually thorough. The meaning is in the text below, so it is not analyzed now. Among them, it is also first common, then individual. 'Common' means that the Three Virtues are common to cessation-contemplation and non-cessation-contemplation. 'Individual' means that each of the Three Virtues fully possesses three meanings, as can be seen in the text. The 'If believe' section is an example to encourage belief. First, different names are given to encourage belief in the Three Virtues. The so-called mutual thoroughness of cessation-contemplation is intended to show that cessation-contemplation is exquisite and wonderful, capable of being thorough with the exquisite, wonderful, and inconceivable virtues. Since one believes in the Three Virtues, one must believe in cessation-contemplation. The 'If believe' section is an analogy to encourage belief. The 'And the various sutras' section means that the name is partial, and the meaning is complete. First are the various sutras, the Surangama Sutra (楞嚴經), the Mahaprajnaparamita Sastra (智度論), as cited in the previous text. 'Not two but two' has already been briefly understood. Since each and every dharma is complete, one should know that there is nothing that is not a secret treasury. Speaking of the Surangama Sutra (楞嚴經), elsewhere it is said to be a jewel name. All great Bodhisattvas use this jewel as an ornament. Bodhisattvas who obtain this ornament jewel are complete with samadhi (三昧). It is named after the jewel, called the Surangama Samadhi (楞嚴定). The Great Sutra says: 'Surangama' means that all matters are completed. 'Gama' means firm.

切畢竟而得堅固名首楞嚴。大論十八翻為健相。大經大論並以三字俱是梵音。俱名三昧。唐梵二釋未見所憑。故知經題不從首飾。止觀亦爾下。引于止觀以例諸經。偏舉下況釋也。諸經偏舉尚具三德。況今止觀是圓舉耶。此是圓具非謂圓頓。義雖圓頓語意且爾。次通諸異名如文。又通諸三名者。三名無量故云一切。今依金光明觀音玄凈名疏等。並以十三例釋三德。言十三者。頌曰。道識性般若。菩提大乘身。涅槃三寶德。一一皆三法。今文略列菩提等三。仍略不釋。今依彼部略屬對之。三德如前。三菩提者。實性即法身。實智即般若。方便即解脫。三佛性者。正因即法身。了因即般若。緣因即解脫。言三寶者。法寶即法身。佛寶即般若。僧寶即解脫。三道者。煩惱即般若。結業即解脫。苦即是法身。言三識者。真諦三藏云。阿陀那七識。此云執我識。此即惑性體是緣因阿賴耶八識。此名藏識。以能盛持智種不失。體是無沒無明。無明之性性是了因。庵摩羅九識名清凈識。即是正因。唐三藏不許此釋云。第九乃是第八異名。故新譯攝論不存第九地論文中亦無第九。但以第八對於正因。第七對於了因。第六以對緣因。今依真諦仍合六七共為緣因。以第六中是事善惡亦是惑性。委釋識義非今所論。但以三識體性對於三德三因

。于理即足。論家雖云翻識為智。而不即照三識一心。即此一心三智具足。三般若者。實相正因。觀照了因。文字緣因。對德可知。三大乘者。理乘法身。隨乘般若。得乘解脫。言三身者。如旨歸中。三涅槃者。性凈即法身。圓凈即般若。方便凈解脫。古人不立圓凈。仍以方便對於報身。諸文有破(云云)。然此十三展轉相對其義不殊。義雖不殊生起次第不無前後。無始流轉不出三道。流轉由識識內具性照性由智。智滿成道道由乘至。至故身顯。顯必涅槃。涅槃具故稱為三寶。寶必具德。是故始終且列此十。問云何下。廣料簡德。初出舊解。且引大經問起其意。是彼經中宗極之義。又是一家行解旨歸。故須料簡。具引古今大小乘師比決校量。方顯絕待三德秘藏故哀嘆品云。云何名為秘密之藏。猶如伊字。三點若並則不成伊。縱亦不成。如摩醯首羅面上三目乃得成伊。三點若別亦不成伊。我亦如是。解脫之法亦非涅槃。如來之身亦非涅槃。摩訶般若亦非涅槃。三法各異亦非涅槃。我今安住如是三法。為眾生故名入涅槃。如世伊字。章安云。西方俗典伊有新舊。舊伊縱橫如橫川等可譬他經。新伊字者不縱不橫。如此方草下可譬圓經。欲釋新伊。應須先了他人異解。方免舊伊縱橫等過。乃至邪宗橫計等失。故涂灰外道亦計大

自在天。具足三德云。法身充滿法界。報身居自在天。三目八臂即摩醯首羅是也。化身隨形六道。況大小乘諸師釋義。為是義故。委出諸師。初小乘師。言種智已圓者。謂三十四心斷結之時。已有般若名為種智。父母生身猶未滅度。名為果縛。雖斷子縛果縛未除。但是有餘未得無餘。故云未具。雖斷通惑未有法身。身是無常猶資段食。段食非一是故云雜。以三藏佛同凡報故。一優。謂般若德種智已圓。二劣。謂解脫未具身是雜食。此二雖劣已有少分。具在不久義當一時。譬之橫川及以走火。走火者烈火也。並一畫長余畫短故也。三德亦爾。雖則俱有優劣不同。又云下第二師中。言先得相好者。謂百劫已滿。次得種智者。謂三十四心。后滅身智者。謂八十入滅。無餘在當故云方具。譬意可知。而生公云。般若居宗在上。全濫小乘初師三德。縱異小乘終成縱義。仍同次師。若入下第三師。若入滅定等者。既有身在名為法身。受想心所識智不行。名無般若。故云無智。羅漢在無色等者。無色般含。于彼無色得有餘般。名為羅漢。唯有心智而無色身。似有般若而無法身。若入無餘等者。灰身故無身。滅智故無智。獨一解脫故云孤調。此則三法各屬一人。云不相關。若使三法並在一人。謂滅定起有斷結智。不在無色複名有身。定

當無餘名有解脫。同在一人故名為並。若以三法累在一人。謂先得無色次在滅定后入無餘。故名為縱。此則小乘三師。永闕伊字義也。次大乘初師云法身是正體等者。法身本有是故居初。二德當有是故居次。於二德中般若必居無累之前。故成縱義。此二彌亙者。般若解脫也。彌滿也。布也。亙遍也。雖修種智種智未具。分得解脫。解脫未滿亦得名凈。亦得名穢。展轉相望互為凈穢。隔無量生跨無量世。生世無別綺文故爾。經歷時節三德次第。故名為縱。次師云三德無前後等者。初師體唯法身。此師體具三德。雖具三德義同初師。據體具邊復不相冥。故成橫義。以本有故名為體橫。從修得邊名為義縱。后師云體義俱不殊等者。體之與義俱從本有。故云不殊。據行證得復似前後。故云隱顯。法身一德在纏為隱出纏為顯。余之二德種子久具。名之為隱究竟果滿名之為顯。三德俱有此之二義。本有三法俱名為橫。俱有隱顯故俱名縱。以隱顯故則有先後。故成縱也。眾釋如此下結斥也。大小六釋皆悉不與大經文會。今明下。今家正釋。以三義故方應經旨。理性三德含一切法。故名為藏。一皆具三三三相冥。三隻是一一一無一。是故此藏不可三一縱橫一異。而言思之。是故皆云不可思議及那忽等。一異等者。並別名異。對異語便故

【現代漢語翻譯】現代漢語譯本當『無餘名有解脫』（涅槃后不再有任何剩餘，才能稱為解脫）。因為它們同時存在於一個人身上，所以稱為『並』（同時）。如果將三種法累積在一個人身上，意思是先獲得無色定，然後在滅盡定中，最後進入無餘涅槃，所以稱為『縱』（次第）。這代表了小乘佛教三位論師的觀點，他們永遠無法理解『伊』字的含義（指《涅槃經》中的深奧道理）。接下來，大乘佛教的最初一位論師說，法身（Dharmakaya，佛的法性之身）是正體等等。法身本來就存在，所以放在最前面。般若（Prajna，智慧）和解脫（Mukti，解脫）應當通過修行而獲得，所以放在後面。在般若和解脫這兩種功德中，般若必定在沒有煩惱之前，所以形成了『縱』的含義。這裡的『彌亙』指的是般若和解脫。『彌』是充滿的意思，『亙』是普遍的意思。即使修行了種智（Sarvajna，一切種智），種智還沒有圓滿，也能分得解脫。解脫沒有圓滿，也可以稱為『凈』（清凈），也可以稱為『穢』（不清凈）。輾轉相望，互相成為凈與穢。隔著無量劫的生死，生死沒有區別，只是華麗的辭藻而已。經歷時間，三德（法身、般若、解脫）有次第，所以稱為『縱』。下一位論師說，三德沒有前後等等。最初的論師認為本體只是法身，這位論師認為本體具足三德。雖然具足三德，但意義與最初的論師相同。根據本體具足的方面來說，又不互相隱沒，所以形成了『橫』的含義。因為是本有的，所以稱為『體橫』（本體是橫向的）。從修行獲得的方面來說，稱為『義縱』（意義是縱向的）。后一位論師說，本體和意義都沒有差別等等。本體和意義都是從本有而來，所以說沒有差別。根據修行證得來說，又好像有先後，所以說是『隱顯』（隱沒和顯現）。法身一德，在煩惱纏縛中是隱沒，脫離煩惱纏縛是顯現。其餘的兩種功德，種子早就具備，稱為隱沒，最終果實圓滿，稱為顯現。三德都具有這兩種意義。本有的三種法都稱為『橫』，都具有隱沒和顯現，所以都稱為『縱』。因為有隱沒和顯現，所以有先後，所以形成了『縱』。各種解釋就是這樣，下面是總結和駁斥。大小乘佛教的六種解釋，都不能與《大涅槃經》的經文相符。下面是今家的正確解釋。因為有三種意義，才符合經文的宗旨。理性三德（理體上本具的三種功德）包含一切法，所以稱為『藏』（寶藏）。一即是三，三即是一，三三相冥（三三相互融合），三隻是一，一中沒有一。所以這個寶藏不可用三一縱橫一異來思考。所以都說不可思議和那忽等等。『一異』等等，『並』是別名，爲了應對不同的說法。

【English Translation】 English version 『No remainder is called liberation』 (only when there are no remnants after Nirvana can it be called liberation). Because they exist simultaneously in one person, it is called 『concurrent』 (simultaneous). If three Dharmas are accumulated in one person, it means first attaining the Formless Realm, then being in the Cessation Attainment, and finally entering No-Remainder Nirvana, so it is called 『sequential』 (successive). This represents the view of the three Sravaka (Hinayana) masters, who can never understand the meaning of the word 『I』 (referring to the profound doctrines in the Nirvana Sutra). Next, the first master of Mahayana Buddhism says that the Dharmakaya (the Dharma-nature body of the Buddha) is the true essence, etc. The Dharmakaya exists inherently, so it is placed first. Prajna (wisdom) and Mukti (liberation) should be attained through practice, so they are placed later. Among these two virtues of Prajna and Mukti, Prajna must be before the absence of afflictions, so it forms the meaning of 『sequential』. The 『pervading』 here refers to Prajna and Mukti. 『Pervading』 means full, and 『extending』 means universal. Even if one cultivates Sarvajna (all-knowing wisdom), Sarvajna is not yet complete, and one can partially attain liberation. If liberation is not complete, it can be called 『pure』 (clean), and it can also be called 『impure』 (unclean). Looking at each other in turn, they become pure and impure to each other. Separated by countless kalpas of birth and death, there is no difference between birth and death, just flowery rhetoric. Experiencing time, the three virtues (Dharmakaya, Prajna, Mukti) have an order, so it is called 『sequential』. The next master says that the three virtues have no before and after, etc. The first master believed that the essence was only the Dharmakaya, and this master believed that the essence was complete with the three virtues. Although complete with the three virtues, the meaning is the same as the first master. According to the aspect of the essence being complete, they do not obscure each other, so it forms the meaning of 『horizontal』. Because it is inherent, it is called 『horizontal essence』 (the essence is horizontal). From the aspect of cultivation and attainment, it is called 『sequential meaning』 (the meaning is sequential). The last master says that the essence and meaning are not different, etc. The essence and meaning both come from the inherent, so it is said that there is no difference. According to cultivation and attainment, it seems that there is a sequence, so it is called 『hidden and manifest』 (concealed and revealed). The virtue of Dharmakaya is hidden in the entanglement of afflictions and manifest when free from the entanglement of afflictions. The seeds of the remaining two virtues have long been possessed, called hidden, and the final fruit is complete, called manifest. All three virtues have these two meanings. The inherent three Dharmas are all called 『horizontal』, and all have hidden and manifest, so they are all called 『sequential』. Because there is hidden and manifest, there is a sequence, so it forms 『sequential』. The various explanations are like this, and below is a summary and refutation. The six explanations of Mahayana and Hinayana Buddhism do not conform to the texts of the Nirvana Sutra. Below is the correct explanation of the present school. Because there are three meanings, it conforms to the purpose of the sutra. The three virtues of rationality (the three virtues inherently possessed in the principle) contain all Dharmas, so it is called 『store』 (treasure). One is three, and three is one, the three threes merge with each other (the three threes merge with each other), three is only one, and there is no one in one. Therefore, this treasure cannot be thought of in terms of three ones, horizontal and sequential, one and different. Therefore, they all say inconceivable and Nahut, etc. 『One and different』, etc., 『concurrent』 is another name, in order to respond to different statements.

云一耳。身常等者。此之行因修向理藏。至得果時法身已滿。故云身常。種智已成故云智圓。煩惱永盡故云斷具。理藏釋者。六即之中當理即也。行因釋者。六即之中別在究竟通具五即也。今對理釋別從究竟。雖身常等得非前後。故不成縱。理之與修因之與果。並一時具而皆互融。彼彼相冥故非橫義。言相冥者且從行說。理性冥故方令行冥。行能顯理故從行說。能種種者。非但三德有利他用。法身亦然。故約化用則一身一切身。一智一切智。一脫一切脫。是故名為種種建立。息化論歸同歸冥寂。故云第一義也。次即一下約字義釋者。只是三點同是一伊。雖是一伊而有三點。是故伊字非縱非橫。不同舊義。故曰真伊。應知大經始終三德。故於經初哀嘆品中。以伊字義釋此三德。三十六問廣顯三德。所以序中序於三德。純陀一品明涅槃施正明三德。從長壽去十四品中。明涅槃義解釋三德。言以佛法不付聲聞付諸菩薩者。正是付此三德秘藏。從現病去凡有五品。明涅槃行修此三德。從師子吼去至陳如品。凡有三品。明涅槃用即三德功能。若了三德在一心中。則大經一部居於方寸。況法華開顯十方三世同說三軌。三軌妙故。故云妙法。華嚴法界凈名解脫不共般若與此三德一體無殊。若識此意。今文可了十方佛法在一剎那。問下

【現代漢語翻譯】現代漢語譯本：云一耳（只是這樣說而已）。『身常等』是指什麼呢？這是指修行者通過修行，向著理藏（真如自性）前進，直至證得果位時，法身已經圓滿，所以說『身常』（法身常住）。一切種智已經成就，所以說『智圓』（智慧圓滿）。煩惱永遠斷盡，所以說『斷具』（功德具足）。『理藏』的解釋是，在六即（理即、名字即、觀行即、相似即、分證即、究竟即）中，屬於理即。『行因』的解釋是，在六即中，特別是在究竟即，也通具五即。現在針對『理』來解釋，特別從究竟即來說。雖然『身常等』是同時獲得的，並非有先後順序，所以不成縱向關係。理與修行，因與果，都是一時具足而且互相融合，彼此相合，所以不是橫向關係。說『相冥』，暫且從修行方面來說。因為理性相合，才能使修行相合。修行能夠顯現理性，所以從修行方面來說。『能種種』，不僅僅是三德（法身德、般若德、解脫德）有利他作用，法身也是如此。所以從化用的角度來說，一身即一切身，一智即一切智，一脫即一切脫。因此名為種種建立。息化論歸於同一，歸於寂滅，所以說是第一義。接下來從字義來解釋，只是三點同是一個『伊』字。雖然是一個『伊』字，卻有三點，所以『伊』字非縱非橫，不同於舊的解釋，所以說是『真伊』。應當知道《大般涅槃經》始終都在闡述三德。所以在經文開始的《哀嘆品》中，用『伊』字的含義來解釋這三德。三十六問廣泛地顯明三德。所以在序文中先敘述三德。《純陀品》闡明涅槃之施，正是爲了說明三德。從《長壽品》開始的十四品中，闡明涅槃的意義，解釋三德。說用佛法不付託給聲聞，而付託給諸位菩薩，正是付託這三德秘藏。從《現病品》開始的五品，闡明涅槃之行，修行這三德。從《師子吼品》開始到《陳如品》為止的三品，闡明涅槃之用，也就是三德的功能。如果明白了三德就在一心之中，那麼《大般涅槃經》一部經就存在於方寸之間。何況《法華經》開顯十方三世共同宣說三軌（照法軌、安心軌、起行軌），三軌非常玄妙，所以說是妙法。《華嚴經》的法界、《維摩詰經》的解脫、不共般若與這三德一體無二。如果明白了這個意思，那麼現在所說的佛法就在一剎那之間。下面是問答環節

【English Translation】 English version: It's just said like that. What does 'body constantly equal' mean? It refers to the practitioner advancing towards the Li Zang (理藏, Treasury of Principle, the True Suchness nature) through practice, until attaining the fruit, when the Dharmakaya (法身, Dharma Body) is already complete, hence the saying 'body constantly'. All-knowing wisdom has been achieved, hence the saying 'wisdom complete'. Afflictions are forever exhausted, hence the saying 'severance complete'. The explanation of 'Li Zang' is that within the Six Identities (Identity in Principle, Identity in Name, Identity in Contemplation and Practice, Identity in Resemblance, Identity in Partial Realization, Identity in Ultimate Realization), it belongs to the Identity in Principle. The explanation of 'causation of practice' is that within the Six Identities, it is especially in the Ultimate Identity, also generally possessing the five identities. Now, in relation to 'principle' to explain, especially speaking from the Ultimate Identity. Although 'body constantly equal' is obtained simultaneously, it is not in a sequential order, so it does not form a vertical relationship. Principle and practice, cause and effect, are all complete at once and mutually integrated, merging with each other, so it is not a horizontal relationship. Saying 'mutual merging', let's temporarily speak from the aspect of practice. Because the rational nature merges, it can make the practice merge. Practice can manifest the rational nature, so speaking from the aspect of practice. 'Able to be various', it is not only the Three Virtues (Dharmakaya, Prajna, and Liberation) that have the benefit of others, the Dharmakaya is also like this. So from the perspective of transformation, one body is all bodies, one wisdom is all wisdom, one liberation is all liberation. Therefore, it is called various establishments. The theory of cessation and transformation returns to the same, returns to quiescence, so it is said to be the First Meaning. Next, explaining from the meaning of the word, it is just that the three dots are the same as one 'I' character. Although it is one 'I' character, there are three dots, so the 'I' character is neither vertical nor horizontal, different from the old explanation, so it is called 'True I'. It should be known that the Mahaparinirvana Sutra consistently expounds the Three Virtues. So in the Lamentation Chapter at the beginning of the sutra, the meaning of the 'I' character is used to explain these Three Virtues. The thirty-six questions extensively manifest the Three Virtues. So in the preface, the Three Virtues are first narrated. The Cunda Chapter elucidates the giving of Nirvana, precisely to explain the Three Virtues. In the fourteen chapters starting from the Longevity Chapter, the meaning of Nirvana is elucidated, explaining the Three Virtues. Saying that the Dharma is not entrusted to the Sravakas (聲聞, Hearers), but entrusted to the Bodhisattvas, is precisely entrusting this secret treasury of the Three Virtues. The five chapters starting from the Appearance of Illness Chapter elucidate the practice of Nirvana, cultivating these Three Virtues. The three chapters starting from the Lion's Roar Chapter up to the Ajnatakaundinya Chapter elucidate the function of Nirvana, which is the function of the Three Virtues. If it is understood that the Three Virtues are in one mind, then the entire Mahaparinirvana Sutra exists within an inch. Moreover, the Lotus Sutra reveals that the Buddhas of the ten directions and three times jointly proclaim the Three Models (Model of Illumination of the Dharma, Model of Peace of Mind, Model of Arising Practice), the Three Models are very profound, so it is called the Wonderful Dharma. The Avatamsaka Sutra's Dharmadhatu (法界, Dharma Realm), the Vimalakirti Sutra's liberation, the Uncommon Prajna are one and the same with these Three Virtues. If this meaning is understood, then the Buddha Dharma now spoken of is in an instant. Below is the question and answer section.

料簡。有二重問答。初文正判。次文開通。初文問者。三德四德俱在涅槃。云何同異。答意者。三四似別俱在涅槃。涅槃不殊三四不別。是故會通令識不二。于中復有通別二會。初通會者。三德一一皆具四德。故名為通。通復二解。初引大經。法身常故二德亦常。既有于常豈無樂等。此乃比望準例以釋。法既有常必有餘三。復以餘二反例法身。佛是覺了。覺了是智。故屬般若。又能垂形調伏於他。故屬解脫。是故佛字具有二德。次引大經因滅五陰。皆具四德。陰即法身。法身既然。餘二例爾。故知三德皆具四德。是則通對有此二解。次若依下。復轉五陰及四念處。以成四德。別別相對故名為別。是則別對亦有二解。謂陰及念處開合不同。準文可見(云云)。是則下結。依圓是頓義等者。如向所對通別二解。但以法對法未論行相。若初心觀便成頓義。後心方會便成別義。次開通中初問意者。前第二卷末云。有發心所治之三障。乃至究竟所治之三障。又云。有發心所得之三德。乃至究竟所得之三德。此則三障三德俱通至極。今將三道四倒以並三障。障之與道及以四倒。名異義同。隱蔽聖德名之為障。通至生死名之為道。見解違理名之為倒。倒故能障。障故生死。是故今以三道四倒並難三障。開謂開拓通近至遠。答中先許所

【現代漢語翻譯】料簡。有二重問答。初文正判。次文開通。初文問者。三德（traya guna，三種功德：法身德、般若德、解脫德）四德（caturguna，四種功德：常、樂、我、凈）俱在涅槃（nirvana，寂滅）。云何同異。答意者。三四似別俱在涅槃。涅槃不殊三四不別。是故會通令識不二。于中復有通別二會。初通會者。三德一一皆具四德。故名為通。通復二解。初引大經。法身常故二德亦常。既有于常豈無樂等。此乃比望準例以釋。法既有常必有餘三。復以餘二反例法身。佛是覺了。覺了是智。故屬般若。又能垂形調伏於他。故屬解脫。是故佛字具有二德。次引大經因滅五陰（panca skandha，色、受、想、行、識），皆具四德。陰即法身。法身既然。餘二例爾。故知三德皆具四德。是則通對有此二解。次若依下。復轉五陰及四念處（catus smrti-upasthana，身念處、受念處、心念處、法念處），以成四德。別別相對故名為別。是則別對亦有二解。謂陰及念處開合不同。準文可見(云云)。是則下結。依圓是頓義等者。如向所對通別二解。但以法對法未論行相。若初心觀便成頓義。後心方會便成別義。次開通中初問意者。前第二卷末云。有發心所治之三障（trini avarana，三種障礙：煩惱障、業障、報障）。乃至究竟所治之三障。又云。有發心所得之三德。乃至究竟所得之三德。此則三障三德俱通至極。今將三道（trayo marga，三種道：見道、修道、無學道）四倒（catas viparyasa，四種顛倒：常顛倒、樂顛倒、我顛倒、凈顛倒）以並三障。障之與道及以四倒。名異義同。隱蔽聖德名之為障。通至生死名之為道。見解違理名之為倒。倒故能障。障故生死。是故今以三道四倒並難三障。開謂開拓通近至遠。答中先許所

【English Translation】 Analysis. There are two layers of questions and answers. The first part is a direct judgment, and the second part is an explanation. In the first part, the questioner asks: The three virtues (traya guna: Dharmakaya-guna, Prajna-guna, Vimukti-guna) and four virtues (caturguna: permanence, bliss, self, purity) are both present in Nirvana (nirvana: extinction). What are their similarities and differences? The answer means: The three and four virtues appear different but are both present in Nirvana. Nirvana is not different, and the three and four are not separate. Therefore, they are harmonized to recognize non-duality. Within this, there are two types of harmonization: general and specific. The first general harmonization is that each of the three virtues possesses all four virtues, hence it is called general. The general has two explanations. First, citing the Great Sutra, because the Dharmakaya (dharma-kaya, the body of the law) is permanent, the other two virtues are also permanent. Since there is permanence, how can there be no bliss, etc.? This is explained by analogy and comparison. Since the Dharma has permanence, it must have the remaining three. Conversely, the remaining two are used to exemplify the Dharmakaya. Buddha is enlightenment. Enlightenment is wisdom, hence it belongs to Prajna (prajna, wisdom). Furthermore, it can manifest forms to subdue others, hence it belongs to Vimukti (vimukti, liberation). Therefore, the word 'Buddha' possesses two virtues. Next, citing the Great Sutra, the extinction of the five skandhas (panca skandha: form, feeling, perception, mental formations, consciousness) possesses all four virtues. The skandhas are the Dharmakaya. Since the Dharmakaya is like this, the remaining two are similar. Therefore, it is known that the three virtues all possess the four virtues. This is the general correspondence with these two explanations. Next, if based on the following, the five skandhas and the four foundations of mindfulness (catus smrti-upasthana: mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena) are transformed to form the four virtues. They are specifically corresponding to each other, hence it is called specific. This specific correspondence also has two explanations, namely, the opening and closing of the skandhas and the foundations of mindfulness are different. The text can be referred to (etc.). This is the conclusion below. Relying on the complete and perfect is the meaning of suddenness, etc. Like the general and specific explanations mentioned earlier, only the Dharma corresponds to the Dharma, without discussing the aspects of practice. If the initial mind observes, it becomes the meaning of suddenness. If the later mind understands, it becomes the meaning of specificity. Next, in the explanation, the initial question means: At the end of the second volume, it says: There are three obstacles (trini avarana: klesha-avarana, karma-avarana, vipaka-avarana) that are cured by the initial aspiration, and even the three obstacles that are cured by the ultimate. It also says: There are three virtues obtained by the initial aspiration, and even the three virtues obtained by the ultimate. These three obstacles and three virtues all reach the ultimate. Now, the three paths (trayo marga: darshana-marga, bhavana-marga, asaiksa-marga) and four inversions (catas viparyasa: nitya-viparyasa, sukha-viparyasa, atma-viparyasa, shubha-viparyasa) are combined with the three obstacles. The obstacles, paths, and four inversions have different names but the same meaning. Concealing the holy virtues is called an obstacle. Leading to birth and death is called a path. Views that contradict reason are called inversions. Inversions can obstruct, and obstacles cause birth and death. Therefore, now the three paths and four inversions are combined to challenge the three obstacles. Opening means to expand and connect the near to the far. The answer first acknowledges what is

問。次為解釋。先許問云。倒道及倒三義既同。俱應至極。次何者下。為釋倒意以義同故。于中重明三障義通。通至極故極方破盡。故云至極。以許三道亦至極故。所以業報煩惱一一開三。言報由三種煩惱者。恐文誤。應云業由三種煩惱。從又約下。次示三道四倒至極。報障分三既至於極。一一報中開於三道。是故三道亦至於極。何者。分段三道。謂見思惑為煩惱道。煩惱潤業名為業道。感界內生名為苦道。方便三道。謂塵沙惑為煩惱道。以無漏業名為業道。變易生死名為苦道。實報三道。謂無明惑為煩惱道。非漏非無漏業為業道。彼土變易名為苦道。問。何不感寂光。答。今論感報不論寂光。寂光無報故不說也。約三煩惱各開四倒者。見思煩惱有常等四。塵沙煩惱有無常等四。無明煩惱又有常等四。問。今文三障之中已明苦及煩惱。何不云業開為三耶。答。業由煩惱是故感報。已說餘二業居其間。故不須說。問。何故。諸倒唯說有四不三不五。答中但說常及無常等耶。答。理本無名強為立名。雖強為立德不出四。佛滅度后外人竊佛常等四名。以計神我。故佛初出說無常等。以破常等。二乘不了計無常等。以之為極。故佛復說常等四德說無常等。出假菩薩異二乘邊。名為常等。菩薩不達但執教道。又說非常非無常等。

【現代漢語翻譯】問：接下來是解釋部分。先前允許提問說，『倒道』（顛倒的道理）、『倒』（顛倒）以及『三義』（三種意義）既然相同，都應該達到極致。那麼，接下來『次何者下』（接下來是什麼）是爲了解釋『倒』（顛倒）的意義，因為意義相同。其中再次闡明『三障』（三種障礙）的意義是相通的。因為相通而達到極致，所以才能完全破除，因此說『至極』（達到極致）。因為允許『三道』（三種道）也達到極致，所以『業報』（業報）、『煩惱』（煩惱）一一分開為三。說『報由三種煩惱』（果報由三種煩惱產生）恐怕是文字錯誤，應該說『業由三種煩惱』（業由三種煩惱產生）。從『又約下』（從又概括下面）開始，接下來展示『三道』（三種道）、『四倒』（四種顛倒）達到極致。『報障』（報障）分為三類既然已經達到極致，那麼每一個果報中都開出『三道』（三種道），因此『三道』（三種道）也達到極致。哪三種呢？分段『三道』（三種道）是指：『見思惑』（見惑和思惑）是『煩惱道』（煩惱道），『煩惱潤業』（煩惱滋潤業）名為『業道』（業道），感受界內的生死名為『苦道』（苦道）。方便『三道』（三種道）是指：『塵沙惑』（塵沙惑）是『煩惱道』（煩惱道），以『無漏業』（沒有煩惱的業）名為『業道』（業道），『變易生死』（變易生死）名為『苦道』（苦道）。實報『三道』（三種道）是指：『無明惑』（無明惑）是『煩惱道』（煩惱道），『非漏非無漏業』（既不是有煩惱也不是沒有煩惱的業）為『業道』（業道），彼土的『變易』（變易）名為『苦道』（苦道）。問：為什麼不感受『寂光』（寂光土）呢？答：現在討論的是感受果報，不討論『寂光』（寂光土）。『寂光』（寂光土）沒有果報，所以不討論。概括三種煩惱各自開出『四倒』（四種顛倒）的情況：『見思煩惱』（見惑和思惑）有『常』（常）、『樂』（樂）、『我』（我）、『凈』（凈）等四種顛倒。『塵沙煩惱』（塵沙惑）有『無常』（無常）、『無樂』（無樂）、『無我』（無我）、『無凈』（無凈）等四種顛倒。『無明煩惱』（無明惑）又有『常』（常）、『樂』（樂）、『我』（我）、『凈』（凈）等四種顛倒。問：現在文中『三障』（三種障礙）之中已經闡明了『苦』（苦）和『煩惱』（煩惱），為什麼不說『業』（業）開分為三呢？答：『業』（業）由『煩惱』（煩惱）產生，因此感受果報，已經說了其餘兩種，『業』（業）居於中間，所以不需要說。問：為什麼諸多的顛倒只說有四種，而不是三種或五種呢？回答中只說了『常』（常）和『無常』（無常）等嗎？答：道理本身沒有名稱，勉強為它建立名稱。雖然勉強建立，但德行不出四種。佛陀滅度后，外道竊取佛陀『常』（常）等四種名稱，用來計度神我。所以佛陀最初出現時說『無常』（無常）等，用來破除『常』（常）等。二乘人不瞭解，計度『無常』（無常）等，以之為極致。所以佛陀又說『常』（常）等四德，說『無常』（無常）等。出假菩薩不同於二乘的邊見，名為『常』（常）等。菩薩不通達，只是執著教導，又說『非常非無常』（既不是常也不是無常）等。

【English Translation】 Q: Next is the explanation. Previously, it was allowed to ask, 'Since the 'inverted path' (倒道, dǎo dào, the path of inversion), 'inversion' (倒, dǎo, inversion), and 'three meanings' (三義, sān yì, three meanings) are the same, they should all reach the ultimate. Then, what is next in '次何者下' (cì hé zhě xià, what follows next)?' It is to explain the meaning of 'inversion' (倒, dǎo, inversion) because the meanings are the same. Among them, it is reiterated that the meaning of the 'three obstacles' (三障, sān zhàng, three obstacles) is interconnected. Because they are interconnected and reach the ultimate, they can be completely eradicated, hence the saying 'ultimate' (至極, zhì jí, ultimate). Because it is allowed that the 'three paths' (三道, sān dào, three paths) also reach the ultimate, 'karma retribution' (業報, yè bào, karma retribution) and 'afflictions' (煩惱, fán nǎo, afflictions) are each divided into three. Saying 'retribution arises from three kinds of afflictions' (報由三種煩惱, bào yóu sān zhǒng fán nǎo) is probably a textual error; it should be 'karma arises from three kinds of afflictions' (業由三種煩惱, yè yóu sān zhǒng fán nǎo). Starting from '又約下' (yòu yuē xià, summarizing below), next, it shows that the 'three paths' (三道, sān dào, three paths) and 'four inversions' (四倒, sì dǎo, four inversions) reach the ultimate. Since the 'obstacle of retribution' (報障, bào zhàng, obstacle of retribution) is divided into three categories and has reached the ultimate, each retribution opens up the 'three paths' (三道, sān dào, three paths). Therefore, the 'three paths' (三道, sān dào, three paths) also reach the ultimate. Which three? The segmented 'three paths' (三道, sān dào, three paths) refer to: 'delusions of views and thoughts' (見思惑, jiàn sī huò, delusions of views and thoughts) as the 'path of afflictions' (煩惱道, fán nǎo dào, path of afflictions), 'afflictions nourishing karma' (煩惱潤業, fán nǎo rùn yè, afflictions nourishing karma) is called the 'path of karma' (業道, yè dào, path of karma), and experiencing birth and death within the realm is called the 'path of suffering' (苦道, kǔ dào, path of suffering). The expedient 'three paths' (三道, sān dào, three paths) refer to: 'delusions like dust and sand' (塵沙惑, chén shā huò, delusions like dust and sand) as the 'path of afflictions' (煩惱道, fán nǎo dào, path of afflictions), 'karma without outflows' (無漏業, wú lòu yè, karma without outflows) is called the 'path of karma' (業道, yè dào, path of karma), and 'transformation birth and death' (變易生死, biàn yì shēng sǐ, transformation birth and death) is called the 'path of suffering' (苦道, kǔ dào, path of suffering). The real reward 'three paths' (三道, sān dào, three paths) refer to: 'delusion of ignorance' (無明惑, wú míng huò, delusion of ignorance) as the 'path of afflictions' (煩惱道, fán nǎo dào, path of afflictions), 'karma that is neither with nor without outflows' (非漏非無漏業, fēi lòu fēi wú lòu yè, karma that is neither with nor without outflows) is the 'path of karma' (業道, yè dào, path of karma), and 'transformation' (變易, biàn yì, transformation) in that land is called the 'path of suffering' (苦道, kǔ dào, path of suffering). Q: Why not experience 'still light' (寂光, jì guāng, still light land)? A: Now we are discussing experiencing retribution, not discussing 'still light' (寂光, jì guāng, still light land). 'Still light' (寂光, jì guāng, still light land) has no retribution, so it is not discussed. Summarizing the situation where the three afflictions each open up the 'four inversions' (四倒, sì dǎo, four inversions): 'afflictions of views and thoughts' (見思煩惱, jiàn sī fán nǎo, afflictions of views and thoughts) have the four inversions of 'permanence' (常, cháng, permanence), 'joy' (樂, lè, joy), 'self' (我, wǒ, self), and 'purity' (凈, jìng, purity). 'Afflictions like dust and sand' (塵沙煩惱, chén shā fán nǎo, afflictions like dust and sand) have the four inversions of 'impermanence' (無常, wú cháng, impermanence), 'no joy' (無樂, wú lè, no joy), 'no self' (無我, wú wǒ, no self), and 'no purity' (無凈, wú jìng, no purity). 'Delusion of ignorance' (無明煩惱, wú míng fán nǎo, delusion of ignorance) again has the four inversions of 'permanence' (常, cháng, permanence), 'joy' (樂, lè, joy), 'self' (我, wǒ, self), and 'purity' (凈, jìng, purity). Q: Now in the text of the 'three obstacles' (三障, sān zhàng, three obstacles), 'suffering' (苦, kǔ, suffering) and 'afflictions' (煩惱, fán nǎo, afflictions) have already been explained, why not say that 'karma' (業, yè, karma) is divided into three? A: 'Karma' (業, yè, karma) arises from 'afflictions' (煩惱, fán nǎo, afflictions), therefore experiencing retribution. The other two have already been mentioned, and 'karma' (業, yè, karma) resides in the middle, so there is no need to say it. Q: Why are there only four kinds of inversions mentioned, and not three or five? In the answer, are only 'permanence' (常, cháng, permanence) and 'impermanence' (無常, wú cháng, impermanence) mentioned? A: The principle itself has no name, and a name is forcibly established for it. Although it is forcibly established, the virtue does not exceed four. After the Buddha's passing, outsiders stole the Buddha's four names of 'permanence' (常, cháng, permanence), etc., to measure the divine self. Therefore, when the Buddha first appeared, he spoke of 'impermanence' (無常, wú cháng, impermanence), etc., to break 'permanence' (常, cháng, permanence), etc. The two vehicles did not understand and measured 'impermanence' (無常, wú cháng, impermanence), etc., as the ultimate. Therefore, the Buddha again spoke of the four virtues of 'permanence' (常, cháng, permanence), etc., and spoke of 'impermanence' (無常, wú cháng, impermanence), etc. The bodhisattva who emerges from the provisional differs from the two vehicles' biases and is called 'permanence' (常, cháng, permanence), etc. Bodhisattvas do not understand but only cling to the teachings, and again say 'neither permanent nor impermanent' (非常非無常, fēi cháng fēi wú cháng), etc.

以破常等。此約漸教化儀以說。若頓教者。即于常等說無常等。而達無常。即達中道秘密之藏。依圓是頓依別是漸。意亦同此。但別教次第少異化儀。思之可見。

○次釋體相中。明此止觀所顯之體。雖用止觀以為能顯。止觀是行行藉教興。教為能詮行理為所。行望于理復為能顯。能顯復通因果得失。得謂能顯今之妙體。失謂但屬方便凡小。是故今文四章顯體。于中初明來意。亦是結前生后。從初至若向是結前兩章。既知至如前結前大意。名字至若向結前釋名。須識已下生后顯體。大意通於因果自他。故云豁達。釋名遍於偏圓橫豎。故云曠遠。曠橫廣也遠豎深也。如釋名中相待即是亦橫亦豎。絕待即是橫豎不二。此約橫豎而論不二。通德豎遠也。會異橫廣也。此則約不二而論二。初云如前。次云若向者。前之與向義俱在往。義而推之以小遠者為前。以稍近者為向。故法華經不輕品云。誹謗獲罪如前所說。指法師品在第四卷。所得功德如向所說。指法師功德品在第六初。須識體理淵玄者。復以體相望於前二。前二俱橫體相唯豎。故云淵玄。淵深也。玄幽也。故分別中雲。體相豎餘八橫。此據一往大分而言。故釋名中復通橫豎及不二等。次開章別釋中。所詮諦理名之為體。分別權實大小不同。故名為相。亦云顯體者

【現代漢語翻譯】以破常等（通過破除常等邪見）。這是根據漸教的教化方式來說的。如果是頓教，那麼就在常等邪見中說無常等真理，從而達到無常的境界。達到無常，就是達到了中道秘密之藏。依據圓教是頓悟，依據別教是漸悟。意思也是相同的。只是別教的次第和教化方式略有不同，仔細思考就可以明白。 ○接下來解釋體相。說明這止觀所顯示的本體。雖然用止觀作為能顯，但止觀是修行，修行依靠教義而興起。教義是能詮，行理是所詮。修行相對於理，又是能顯。能顯又貫通因果得失。得，是指能顯現在的妙體。失，是指只屬於方便的凡夫小乘。所以，本文用四章來顯明本體。其中，首先說明來意，也是總結前文，引出後文。從『初』到『若向』是總結前兩章。『既知』到『如前』是總結前文的大意。『名字』到『若向』是總結解釋名相。『須識』以下是引出後文，顯明本體。大意貫通因果自他，所以說『豁達』。解釋名相遍及偏圓橫豎，所以說『曠遠』。曠是橫向的廣闊，遠是縱向的深遠。如解釋名相中，相待就是既橫又豎。絕待就是橫豎不二。這是從橫豎來論述不二。通德是縱向的深遠，會異是橫向的廣闊。這是從不二來論述二。前面說『如前』，後面說『若向』，『前』和『向』的意義都在於『往』。從意義上推斷，以稍遠的為『前』，以稍近的為『向』。所以《法華經·不輕菩薩品》說：『誹謗獲罪如前所說』，指的是《法師品》在第四卷。『所得功德如向所說』，指的是《法師功德品》在第六卷開頭。必須認識到體理的淵深玄妙，又以體相相對於前二。前二都是橫向的，體相唯獨是縱向的，所以說『淵玄』。淵是深，玄是幽。所以在分別中說：『體相是縱向的，其餘八個是橫向的。』這是根據大致的區分來說的。所以在解釋名相中又貫通橫豎以及不二等。接下來，在開章分別解釋中，所詮釋的真理稱為體。分別權實大小的不同，所以稱為相。也稱為顯體。

【English Translation】『To break through permanence, etc.』 This is explained according to the gradual teaching's method of conversion. If it's the sudden teaching, then within permanence, etc., it speaks of impermanence, etc., thereby attaining impermanence. Attaining impermanence is attaining the secret treasury of the Middle Way. Relying on the perfect teaching is sudden enlightenment; relying on the distinct teaching is gradual enlightenment. The meaning is the same. However, the order and method of conversion of the distinct teaching are slightly different; contemplate it to understand. ○ Next, in explaining the substance and characteristics, it clarifies the essence revealed by this cessation and contemplation. Although cessation and contemplation are used as the means to reveal, cessation and contemplation are practices, and practices arise from teachings. Teachings are the means of expression, and the principles of practice are what is expressed. Practice, in relation to principle, is again the means to reveal. The means to reveal encompasses causes, effects, gains, and losses. 『Gain』 refers to the ability to reveal the wondrous essence of the present. 『Loss』 refers to merely belonging to expedient, ordinary, and small vehicles. Therefore, this text uses four chapters to reveal the essence. Among them, the first clarifies the intention, which is also to conclude the previous and introduce the following. From 『first』 to 『if towards』 concludes the previous two chapters. 『Having known』 to 『as before』 concludes the general meaning of the previous text. 『Names』 to 『if towards』 concludes the explanation of names. 『Must recognize』 and below introduces the following, revealing the essence. The general meaning encompasses causes, effects, self, and others, hence it is said to be 『broad and open』. The explanation of names covers partial, complete, horizontal, and vertical, hence it is said to be 『vast and far-reaching』. 『Vast』 is horizontal breadth, 『far』 is vertical depth. As in the explanation of names, 『relative』 is both horizontal and vertical. 『Absolute』 is the non-duality of horizontal and vertical. This discusses non-duality from the perspective of horizontal and vertical. 『Penetrating virtue』 is vertical depth, 『meeting differences』 is horizontal breadth. This then discusses duality from the perspective of non-duality. The first says 『as before』, the next says 『if towards』. The meaning of 『before』 and 『towards』 both lie in 『going』. Inferring from the meaning, 『before』 is slightly distant, 『towards』 is slightly near. Therefore, the Lotus Sutra, chapter on Never Disparaging Bodhisattva, says: 『Slandering and incurring sin as said before』, referring to the Teacher of the Dharma chapter in the fourth volume. 『The merits gained as said towards』, referring to the Merits of the Teacher of the Dharma chapter at the beginning of the sixth volume. One must recognize that the essence of the principle is profound and mysterious, and again, the essence and characteristics are relative to the previous two. The previous two are all horizontal, while the essence and characteristics are solely vertical, hence it is said to be 『profound and mysterious』. 『Profound』 is deep, 『mysterious』 is subtle. Therefore, in the differentiation, it says: 『The essence and characteristics are vertical, the other eight are horizontal.』 This is according to a general distinction. Therefore, in the explanation of names, it again encompasses horizontal, vertical, and non-duality, etc. Next, in opening the chapters and explaining them separately, the truth that is explained is called the essence. Differentiating the provisional and the real, the great and the small, is called the characteristics. It is also called revealing the essence.

。體是所顯。教相眼智即是能顯。能從於所故云顯體。初云粗寄四意者。粗略也。體相難申略寄四意方能識體。夫理藉下。明用章所依及生起者。教能詮理故教居初。詣理須行行即眼智。是故居次。次辨所詣即是理境。是故居次。辨取理人自他得失。是故居次。若從生起似如四章共成體相。解釋文旨當分高深。俱能顯體豈須相假。問。初教相章與釋名何別。答。彼釋通名但得名教。今判同異故云教相。問。既云體相那列教相。答。雖語能詮意在所詮。不約能詮無以辨所。約眼智章能所亦爾。如前通德德是所詮。明能通名能至於所。以所顯能故云通德。故釋名四段意在絕待。體相四章意在境界。是故四章文四義二。章意在一。法華下。明用章意者。前釋名中既用玄文待絕二妙。故今顯體。還用疏中四一顯實。實不異彼是故用之。此四一名本出光宅。光宅疏意。以三三為權指于昔教。以四一為實指於法華。昔三無果故三但三。今教無三四種皆一。故云四一。今家和舊亦作四一。數同名異不全同舊。舊云果一今云理一。若無理印則同魔說。舊云因一今云行一。因語則單。行通因果。人教二一與舊不殊。玄文有破今不具論。玄文復以十妙而為十一。今且依四以對四章。故經云。為令眾生開佛知見。取所知見而為理一。但教菩薩

【現代漢語翻譯】現代漢語譯本『體』是所顯之理。『教相』、『眼智』即是能顯之法。能顯從屬於所顯，所以說『顯體』。最初說『粗寄四意』，是說粗略地憑藉四種意義，才能認識『體』。理體憑藉下文的闡述，來明白『用』的章節所依據和生起之處。教能詮釋理，所以『教』居於首位。要達到理，必須通過『行』，『行』就是『眼智』，所以排在第二位。其次辨別所要達到的，就是『理境』，所以排在第三位。辨別取理之人，以及自他得失，所以排在第四位。如果從生起的角度來看，似乎這四個章節共同構成『體相』。解釋文句的旨意，應當區分高深之處。都能顯現『體』，哪裡需要相互憑藉？問：最初的『教相』章與『釋名』有什麼區別？答：『釋名』只是解釋通用的名稱，只得到『名教』。現在是判斷相同和不同之處，所以說是『教相』。問：既然說是『體相』，為什麼只列出『教相』？答：雖然語言能夠詮釋，但意圖在於所詮釋的。如果不憑藉能詮釋的，就無法辨別所詮釋的。憑藉『眼智』章，能詮釋和所詮釋也是如此。如同前面所說的『通德』，『德』是所詮釋的，『明能通名』，能達到所詮釋的。因為所顯現的是能，所以說是『通德』。所以『釋名』四段的意義在於絕待，『體相』四章的意義在於境界。所以這四個章節，文有四種，意義有兩種。章節的意義在於統一。『法華』以下，闡明『用』的章節的意義在於：前面『釋名』中，已經用『玄文』來對待絕妙的二種境界，所以現在顯現『體』，仍然用疏中的『四一』來顯現真實。真實與前面所說的沒有不同，所以沿用它。這『四一』最初出自光宅。光宅疏的意義是，用『三三』作為權宜之說，指向過去的教義；用『四一』作為真實之說，指向『法華』。過去的『三』沒有結果，所以『三』只是『三』。現在的教義沒有『三』，四種都是『一』，所以說是『四一』。現在的宗派調和舊說，也採用『四一』。數量相同，名稱不同，不完全與舊說相同。舊說認為『果一』，現在認為是『理一』。如果沒有『理印』，就與魔說相同。舊說認為『因一』，現在認為是『行一』。說『因』是單方面的，『行』則貫通因果。『人教二一』與舊說沒有區別。『玄文』中有破斥，現在不詳細論述。『玄文』又用『十妙』作為『十一』。現在暫且依據『四』來對應四個章節。所以經中說：『為令眾生開佛知見』，取所知見作為『理一』。只是教導菩薩。

【English Translation】 English version 『The substance (體, ti)』 is what is revealed. 『Teaching aspects (教相, jiao xiang)』 and 『eye-wisdom (眼智, yan zhi)』 are what can reveal it. What can reveal depends on what is revealed, hence the term 『revealing the substance (顯體, xian ti)』. The initial statement 『roughly relying on four meanings (粗寄四意, cu ji si yi)』 means that one can only recognize the substance by roughly relying on four meanings. The principle relies on the following explanation to understand what the chapter on 『application (用, yong)』 is based on and arises from. The teaching can interpret the principle, so the 『teaching (教, jiao)』 comes first. To reach the principle, one must go through 『practice (行, xing)』, which is 『eye-wisdom (眼智, yan zhi)』, so it is ranked second. Next, one distinguishes what is to be reached, which is the 『realm of principle (理境, li jing)』, so it is ranked third. One distinguishes the person who takes the principle, as well as the gains and losses of oneself and others, so it is ranked fourth. If viewed from the perspective of arising, it seems that these four chapters together constitute the 『substance and characteristics (體相, ti xiang)』. When interpreting the meaning of the sentences, one should distinguish the profound aspects. All can reveal the 『substance (體, ti)』, so where is the need for mutual reliance? Question: What is the difference between the initial chapter on 『teaching aspects (教相, jiao xiang)』 and 『explaining the names (釋名, shi ming)』? Answer: 『Explaining the names (釋名, shi ming)』 only explains common names and only obtains the 『name-teaching (名教, ming jiao)』. Now it is judging the similarities and differences, so it is called 『teaching aspects (教相, jiao xiang)』. Question: Since it is said to be 『substance and characteristics (體相, ti xiang)』, why only list 『teaching aspects (教相, jiao xiang)』? Answer: Although language can interpret, the intention lies in what is interpreted. If one does not rely on what can interpret, one cannot distinguish what is interpreted. Relying on the 『eye-wisdom (眼智, yan zhi)』 chapter, what can interpret and what is interpreted are also like this. Just like the previously mentioned 『universal virtue (通德, tong de)』, 『virtue (德, de)』 is what is interpreted, 『clarifying the ability to reach the name (明能通名, ming neng tong ming)』 can reach what is interpreted. Because what is revealed is the ability, it is called 『universal virtue (通德, tong de)』. Therefore, the meaning of the four sections of 『explaining the names (釋名, shi ming)』 lies in absolute dependence, and the meaning of the four chapters of 『substance and characteristics (體相, ti xiang)』 lies in the realm. Therefore, these four chapters have four types of sentences and two types of meanings. The meaning of the chapters lies in unity. From 『Lotus Sutra (法華, Fa Hua)』 onwards, the meaning of the chapter on 『application (用, yong)』 lies in: In the previous 『explaining the names (釋名, shi ming)』, 『profound text (玄文, xuan wen)』 has already been used to treat the two wonderful realms of absolute dependence, so now revealing the 『substance (體, ti)』 still uses the 『four ones (四一, si yi)』 in the commentary to reveal the truth. The truth is no different from what was previously said, so it is used. These 『four ones (四一, si yi)』 initially came from Guangzhai. The meaning of Guangzhai's commentary is to use 『three threes (三三, san san)』 as an expedient to point to past teachings; to use 『four ones (四一, si yi)』 as the truth to point to 『Lotus Sutra (法華, Fa Hua)』. The past 『three (三, san)』 has no result, so 『three (三, san)』 is just 『three (三, san)』. The current teaching has no 『three (三, san)』, and all four are 『one (一, yi)』, so it is called 『four ones (四一, si yi)』. The current sect reconciles the old saying and also adopts 『four ones (四一, si yi)』. The number is the same, the name is different, and it is not completely the same as the old saying. The old saying considers 『fruit one (果一, guo yi)』, and now it is considered 『principle one (理一, li yi)』. If there is no 『principle seal (理印, li yin)』, it is the same as demonic speech. The old saying considers 『cause one (因一, yin yi)』, and now it is considered 『practice one (行一, xing yi)』. Saying 『cause (因, yin)』 is one-sided, while 『practice (行, xing)』 connects cause and effect. 『Human teaching two ones (人教二一, ren jiao er yi)』 is no different from the old saying. There is refutation in 『profound text (玄文, xuan wen)』, which will not be discussed in detail now. 『Profound text (玄文, xuan wen)』 also uses 『ten mysteries (十妙, shi miao)』 as 『eleven (十一, shi yi)』. Now, let's temporarily rely on 『four (四, si)』 to correspond to the four chapters. Therefore, the sutra says: 『To enable sentient beings to open the Buddha's knowledge and vision (為令眾生開佛知見, wei ling zhong sheng kai fo zhi jian)』, take what is known and seen as 『principle one (理一, li yi)』. It only teaches Bodhisattvas.

即是人一。常為一事即是行一。為眾生說即是教一。疏釋理一約能知見。又為四釋謂四智四門四位觀心。能所相對四章義足。智是眼智。門是教相。觀心只是稟教證智次位只是眼智所階。以契于理。于中先明教相中。初文更明來意故也。名即是教故云教相。但前釋名。名通凡聖大小偏圓。不能尋之求于別體。別體不顯欲舍偏從圓。無由能致。今明此章分其相別。教家之相。故云教相。言通別者。如大經三十三云。佛言。須陀洹者名為逆流。迦葉難言。若如是者阿羅漢乃至佛。亦得名為須陀洹耶。佛乃至須陀洹亦名佛耶。迦葉正以通名難於別體。以逆流名通一切故。若言所斷三結名須陀洹。乃至三十四心名為佛者。則名體俱別。前止觀名其名既通。今以別體甄于通名。故不必須名體俱別。又如成論止觀異時。薩婆多宗止觀同時。雖有同時異時之言。豈可以彼同時為圓異時為別。是故須以教相簡之。前釋名中。意且總語衍門三諦。亦可義兼三藏真諦。今顯體中欲委分別從寬就狹。所以始自凡夫終至圓極。皆名止觀。初明有漏者界內法也。止善所治謂殺盜等。行善所生謂放生等。由行由止故得善名。名止行善。四禪等者。準下攝法此據多分。若委說者。如四禪中各有一心。名為止相。余並屬觀。又第四禪復是止相。余屬觀相

【現代漢語翻譯】現代漢語譯本『即是人一』，是指人專注於一件事，這就是『行一』。為眾生說法，這就是『教一』。疏釋『理一』，是從能知能見的角度來說的。又有四種解釋，即四智、四門、四位觀心。能與所相對，四章的意義就完備了。智是眼智，門是教相，觀心只是依據教義來驗證智慧，次位只是眼智所經歷的階段，以此來契合真理。其中先闡明教相。最初的文字是爲了進一步說明來意，所以說『名即是教』，因此稱為『教相』。只是之前的解釋名稱，名稱涵蓋了凡聖、大小、偏圓，不能只尋找名稱而尋求其他的本體。如果本體不明顯，想要捨棄偏頗而遵循圓滿，就沒有辦法做到。現在闡明這一章，區分它們的相狀差別，是教家的相狀，所以稱為『教相』。所謂『通別』，例如《大般涅槃經》第三十三卷說：『佛說，須陀洹（Sotapanna，入流果）名為逆流。』迦葉（Kasyapa）反駁說：『如果這樣說，阿羅漢（Arhat，無學）乃至佛，也可以稱為須陀洹嗎？佛乃至須陀洹也可以稱為佛嗎？』迦葉正是用通用的名稱來質疑不同的本體，因為『逆流』這個名稱可以通用於一切。如果說斷除三結（身見、戒禁取見、疑）名為須陀洹，乃至三十四心名為佛，那麼名稱和本體就都有區別。之前的《止觀》中，名稱是通用的，現在用不同的本體來區分通用的名稱，所以不一定要求名稱和本體都有區別。又如成論宗認為止觀是異時的，薩婆多宗認為止觀是同時的。雖然有同時和異時的說法，難道可以用他們所說的同時來代表圓，異時來代表別嗎？所以必須用教相來區分。之前的解釋名稱中，意思只是總括地談論衍門三諦，也可以兼顧三藏真諦的含義。現在闡明本體，想要詳細地分別，從寬泛到狹窄，所以從凡夫開始到圓滿的極致，都可以稱為止觀。最初闡明有漏法，指的是界內的法。止所治理的是殺盜等惡行，行所產生的是放生等善行。因為有行有止，所以得到善的名聲，稱為止行善。四禪等，按照下面的攝法來說，這裡是根據大部分情況來說的。如果詳細地說，例如四禪中各有一心，稱為止相，其餘都屬於觀。又第四禪又是止相，其餘屬於觀相。

【English Translation】 English version 'That is, person one', refers to a person focusing on one thing, and that is 'practice one'. Speaking for sentient beings is 'teaching one'. Explaining 'principle one' is from the perspective of what can be known and seen. There are also four explanations, namely the four wisdoms, four gates, four positions of contemplating the mind. With the able and the object corresponding, the meaning of the four chapters is complete. Wisdom is eye-wisdom, gate is the appearance of teachings, contemplating the mind is simply relying on the teachings to verify wisdom, and the next position is simply the stage experienced by eye-wisdom, in order to accord with the truth. Among them, first clarify the appearance of the teachings. The initial text is to further explain the intention, so it says 'name is teaching', therefore it is called 'teaching appearance'. It's just that the previous explanation of the name, the name covers the mundane and the sacred, the small and the large, the biased and the complete, one cannot just seek the name and seek other entities. If the entity is not clear, and one wants to abandon bias and follow completeness, there is no way to do it. Now clarify this chapter, distinguishing their differences in appearance, which is the appearance of the teaching family, so it is called 'teaching appearance'. The so-called 'general and specific', for example, the thirty-third volume of the Mahāparinirvāṇa Sūtra says: 'The Buddha said, a Sotapanna (Stream-enterer) is called a 'going against the stream'.' Kasyapa objected: 'If that is the case, can an Arhat (Worthy One), or even a Buddha, also be called a Sotapanna? Can a Buddha, or even a Sotapanna, also be called a Buddha?' Kasyapa is precisely using the general name to question the different entities, because the name 'going against the stream' can be applied to everything. If it is said that cutting off the three fetters (self-view, attachment to rites and rituals, and doubt) is called a Sotapanna, and even thirty-four minds are called a Buddha, then the name and the entity are both different. In the previous Śamatha-Vipassanā, the name is general, and now we use different entities to distinguish the general name, so it is not necessarily required that the name and the entity are both different. Also, for example, the Satyasiddhi school believes that Śamatha-Vipassanā is at different times, and the Sarvāstivāda school believes that Śamatha-Vipassanā is at the same time. Although there are sayings of simultaneous and different times, can we use their so-called simultaneous to represent the complete, and different times to represent the specific? Therefore, it is necessary to distinguish by the appearance of the teachings. In the previous explanation of the name, the meaning is only to generally talk about the three truths of the derivative gate, and it can also encompass the meaning of the three Pitakas and the true truth. Now clarifying the entity, wanting to distinguish in detail, from broad to narrow, so from ordinary people to the ultimate of completeness, all can be called Śamatha-Vipassanā. The initial clarification of defiled dharmas refers to the dharmas within the realm. What stopping governs is evil deeds such as killing and stealing, and what practice produces is good deeds such as releasing life. Because there is practice and stopping, one obtains a good reputation, and it is called stopping and practicing good. The four Dhyānas (meditative absorptions), according to the following collection of dharmas, this is based on most situations. If explained in detail, for example, in each of the four Dhyānas there is one mind, called the appearance of stopping, and the rest all belong to contemplation. Also, the fourth Dhyāna is again the appearance of stopping, and the rest belong to the appearance of contemplation.

。今通云止者通屬定故。四無量心前三觀相舍心止相。又悲令離苦亦是止相。慈令與樂亦是觀相。喜心具二兼于止觀。今通云止者。此之四心非定不克。六行觀者。別論亦可厭下為止。欣上為觀。通云觀者有欣厭故。故大論下約譬斥奪。大經亦云。除摩黎山能出栴檀。余無出者。且以出世三乘望于有漏名真智慧。故有漏法非今所用。次若二乘下。明三藏析法所有法門。一切事定多屬止者。且從定故大判為止。若別論者。且如十想見道有三。謂無常苦無我。修道有四。謂食不凈世間不可樂死不凈。此七屬觀無學道三。謂斷離盡。此三屬止亦可俱觀一一文下。皆云智慧相應故也。判為止者既名事禪。禪宜屬止。又無學后三其名近止。故判屬止。八背亦可前三屬觀后五屬止。色望無色無色宜作止名說故。九次第定練八背舍。亦可隨彼以分止觀。既俱云定故判屬止。有此不同。是故文中皆云一往。言有作四諦慧等者。一往雖復從禪判止。彼大經中九想等文。皆在慧聖行中。既以慧為名復判屬觀此之下斥拙度法。以巧望拙拙不名觀者。止觀二法同滅色故。是故滅名且與止號。次釋如文。◎

止觀輔行傳弘決卷第三之一

止觀輔行傳弘決卷第三之二

唐毗陵沙門湛然述

◎次明巧度。先列即次第三觀通名

【現代漢語翻譯】現代漢語譯本：現在通稱『止』，是因為『通』屬於『定』的緣故。四無量心中，前三種觀想是捨棄心的『止』的相狀。而且，『悲』使眾生脫離痛苦，也是『止』的相狀；『慈』使眾生得到快樂，是『觀』的相狀；『喜』心兼具『止』和『觀』兩種作用。現在通稱『止』，是因為這四種心若非通過禪定不能成就。六行觀，分別來說，也可以厭惡地獄為『止』，欣求上界為『觀』。通稱『觀』，是因為有欣求和厭惡兩種心態。所以《大智度論》下面用譬喻來駁斥這種觀點。《大般涅槃經》也說：『只有摩黎山才能產出栴檀（珍貴的香木），其他地方都不能產出。』姑且用出世間的三乘（聲聞乘、緣覺乘、菩薩乘）的智慧來看待有漏的智慧，才能稱之為真正的智慧，所以有漏之法不是現在所要討論的。其次，如果二乘（聲聞乘和緣覺乘）修習三藏（經藏、律藏、論藏）分析諸法的法門，一切以修定為主的，大多歸屬於『止』。姑且從修定的角度來大致判斷為『止』。如果分別來說，比如十想觀中，見道位有三種，即無常、苦、無我；修道位有四種，即食物不凈、世間不可樂、死亡不凈；無學道位有三種，即斷、離、盡。這七種屬於『觀』，后三種屬於『止』，也可以都認為是『觀』，因為每一段經文中都說與智慧相應。判斷為『止』，是因為它被稱為『事禪』，禪宜於歸屬『止』。而且無學道后的三種境界，其名稱接近於『止』，所以判斷為屬於『止』。八背舍也可以前三種屬於『觀』，后五種屬於『止』。色界天相對於無色界天，無色界天宜於作為『止』的名稱來說明。九次第定是練習八背舍，也可以隨著八背舍來區分『止』和『觀』。既然都稱為『定』，所以判斷為屬於『止』。有這些不同之處，所以文中都說『一往』。說到有修習四諦慧等，一往雖然從禪定來判斷為『止』，但《大般涅槃經》中九想等內容，都在慧聖行中。既然以『慧』為名，又判斷為屬於『觀』。這以下是駁斥不善巧的度化方法。用善巧的度化方法來看待不善巧的度化方法，不善巧的就不能稱為『觀』。『止』和『觀』兩種方法都能滅除色法，所以滅除色法這個名稱姑且給予『止』。接下來解釋經文。 ◎接下來闡明巧度。首先列出即空、即假、即中三觀的共同名稱。

【English Translation】 English version: Now, the general term '止' (zhǐ, cessation) is used because '通' (tōng, comprehensive) belongs to '定' (dìng, concentration). In the Four Immeasurable Minds (四無量心, sì wúliàng xīn), the first three contemplations are the aspects of '止' (zhǐ, cessation) of abandoning the mind. Moreover, '悲' (bēi, compassion) enables beings to be free from suffering, which is also an aspect of '止' (zhǐ, cessation); '慈' (cí, cí, loving-kindness) enables beings to attain happiness, which is an aspect of '觀' (guān, contemplation). '喜' (xǐ, joy) possesses both '止' (zhǐ, cessation) and '觀' (guān, contemplation). Now, the general term '止' (zhǐ, cessation) is used because these four minds cannot be accomplished without concentration. The Six Practices of Contemplation (六行觀, liù xíng guān), separately speaking, can also be厭下 (yàn xià,厭下,厭下) as '止' (zhǐ, cessation), and 欣上 (xīn shàng,欣上,欣上) as '觀' (guān, contemplation). The general term '觀' (guān, contemplation) is used because there are both 欣 (xīn, joy) and 厭 (yàn, aversion). Therefore, the Mahāprajñāpāramitāśāstra (大智度論, Dà Zhìdù Lùn) below uses metaphors to refute this view. The Mahāparinirvāṇa Sūtra (大般涅槃經, Dà Bān Nièpán Jīng) also says: 'Only the Malaya Mountains (摩黎山, Mólí Shān) can produce sandalwood (栴檀, zhāntán), and nowhere else.' Let us use the wisdom of the Three Vehicles (三乘, sān shèng) of transcendence to regard the wisdom of conditioned existence as true wisdom, so the Dharma of conditioned existence is not what we are discussing now. Secondly, if the Two Vehicles (二乘, èr shèng) cultivate the Dharma methods of analyzing phenomena in the Tripiṭaka (三藏, Sānzàng), everything that emphasizes concentration mostly belongs to '止' (zhǐ, cessation). Let us roughly judge it as '止' (zhǐ, cessation) from the perspective of concentration. If we discuss it separately, for example, in the Ten Contemplations (十想觀, shí xiǎng guān), there are three in the Path of Seeing (見道, jiàn dào), namely impermanence (無常, wúcháng), suffering (苦, kǔ), and non-self (無我, wúwǒ); there are four in the Path of Cultivation (修道, xiū dào), namely the impurity of food (食不凈, shí bùjìng), the unenjoyableness of the world (世間不可樂, shìjiān bù kě lè), and the impurity of death (死不凈, sǐ bùjìng); there are three in the Path of No More Learning (無學道, wú xué dào), namely cessation (斷, duàn), detachment (離, lí), and extinction (盡, jìn). These seven belong to '觀' (guān, contemplation), and the latter three belong to '止' (zhǐ, cessation), but they can also all be considered '觀' (guān, contemplation), because every passage in the sutra says that they are in accordance with wisdom. Judging it as '止' (zhǐ, cessation) is because it is called '事禪' (shì chán, practice of dhyana), and dhyana should belong to '止' (zhǐ, cessation). Moreover, the names of the three states after the Path of No More Learning are close to '止' (zhǐ, cessation), so they are judged to belong to '止' (zhǐ, cessation). The Eight Deliverances (八背舍, bā bèi shě) can also be that the first three belong to '觀' (guān, contemplation), and the last five belong to '止' (zhǐ, cessation). The Form Realm (色界, sè jiè) is relative to the Formless Realm (無色界, wúsè jiè), and the Formless Realm should be used as the name of '止' (zhǐ, cessation) to explain. The Nine Sequential Dhyanas (九次第定, jiǔ cìdì dìng) are practicing the Eight Deliverances, and '止' (zhǐ, cessation) and '觀' (guān, contemplation) can also be distinguished according to the Eight Deliverances. Since they are all called '定' (dìng, concentration), they are judged to belong to '止' (zhǐ, cessation). There are these differences, so the text says '一往' (yī wǎng, generally). Speaking of having the wisdom of the Four Noble Truths (四諦, sì dì), etc., although it is generally judged as '止' (zhǐ, cessation) from dhyana, the contents of the Nine Contemplations, etc., in the Mahāparinirvāṇa Sūtra are all in the practice of wisdom. Since it is named '慧' (huì, wisdom), it is also judged to belong to '觀' (guān, contemplation). The following is a refutation of unskilled methods of deliverance. Looking at unskilled methods of deliverance with skillful methods of deliverance, the unskilled cannot be called '觀' (guān, contemplation). Both '止' (zhǐ, cessation) and '觀' (guān, contemplation) can extinguish form, so the name of extinguishing form is temporarily given to '止' (zhǐ, cessation). Next, explain the sutra text. ◎ Next, clarify skillful measure. First list the common names of the Three Contemplations (三觀, sān guān) of emptiness (空, kōng), provisional existence (假, jiǎ), and the Middle Way (中, zhōng).

為巧望拙得名。若大論中引喜根等名巧度者。即指三教。是則次第與不次第。俱名為巧。今從初說故亦名巧。次正釋。初次第中先止后觀。初明止中初體真止。案文解釋其文尚略。具起應以四性推檢。破性計已具二空故方名得空。次第二止者。初且通語三乘所證。而大同小異。若二乘下釋不須方便。次引經云動止心常一者。止即是空動即入假。空心入假故云常一。次第三止中雲偏行等者。斥前二止故也。意之所趣曰行意之所依曰用。初體真止俱觀二諦。偏趣于真依真起行故。次方便止亦俱觀二諦。偏趣于俗。雖依俗起行未觀中道故併名偏。故今斥之不會中道。又涅槃住空名為偏行。出假流動名為偏用。又知俗非俗義通二種。緣生之俗及出假俗。二俗俱寂故云寂然。此三止名等者釋疑。此是大師謙退之辭。次釋論下。證三止意。何但映望三觀使名有憑。大論亦許隨義立名。言依三觀立三止者。大小乘經止觀二名皆悉並立。況止觀只是定慧異名。既定慧之名處處並列。故今望觀以立止名。所以瓔珞三觀義必兼止。故成論中有止觀品。四阿含中凡有佛教令修二法。即是止觀。又婆沙十七云。諸比丘問上座云。樹下閑房為修何法。上座答言。當修二法。所謂止觀。又問。多修止觀為何所得。答。得初果乃至阿羅漢果。如是次第

【現代漢語翻譯】為巧望拙得名（因為巧妙是相對拙劣而言的）。若大論（《大智度論》）中引喜根等名巧度者（如果《大智度論》中引用喜根等名稱為巧妙的度化方法），即指三教（指聲聞乘、緣覺乘、菩薩乘）。是則次第與不次第（那麼，有次第和沒有次第），俱名為巧（都可以稱為巧妙）。今從初說故亦名巧（現在從最初的開始說，所以也稱為巧妙）。次正釋（接下來正式解釋）。初次第中先止后觀（在有次第的修習中，先修止后修觀）。初明止中初體真止（在說明止的時候，首先是體真止）。案文解釋其文尚略（按照原文解釋，其文義還比較簡略）。具起應以四性推檢（具體來說，應該用四性來推究檢查）。破性計已具二空故方名得空（破除了對自性的執著，具備了人空和法空，才能稱為證得空性）。次第二止者（接下來是第二種止）。初且通語三乘所證（首先是通用於聲聞乘、緣覺乘、菩薩乘所證得的）。而大同小異（但總體相同，細微處有差異）。若二乘下釋不須方便（如果按照二乘的解釋，則不需要方便）。次引經云動止心常一者（接下來引用經文說，動和止心常為一體）。止即是空動即入假（止就是空，動就是入假）。空心入假故云常一（以空性的心入假，所以說常為一體）。次第三止中雲偏行等者（接下來第三種止中說『偏行』等，）。斥前二止故也（這是爲了貶斥前面的兩種止）。意之所趣曰行意之所依曰用（心意所趨向的叫做『行』，心意所依靠的叫做『用』）。初體真止俱觀二諦（最初的體真止同時觀照真諦和俗諦）。偏趣于真依真起行故（但偏向于真諦，依靠真諦而起行）。次方便止亦俱觀二諦（其次的方便止也同時觀照真諦和俗諦）。偏趣于俗雖依俗起行未觀中道故併名偏（但偏向于俗諦，雖然依靠俗諦而起行，但沒有觀照中道，所以都稱為『偏』）。故今斥之不會中道（所以現在貶斥它們，是因為它們沒有領會中道）。又涅槃住空名為偏行（又如《涅槃經》中安住于空性，稱為『偏行』）。出假流動名為偏用（出假觀的流動，稱為『偏用』）。又知俗非俗義通二種（又如知道俗諦並非真實的俗諦，這種含義貫通兩種情況）。緣生之俗及出假俗（即緣起而生的俗諦和出假觀所觀的俗諦）。二俗俱寂故云寂然（這兩種俗諦都寂滅，所以說『寂然』）。此三止名等者釋疑（這裡說這三種止的名稱相同，是爲了解釋疑惑）。此是大師謙退之辭（這是大師謙虛的說法）。次釋論下（接下來解釋《釋論》）。證三止意（證明三種止的含義）。何但映望三觀使名有憑（不僅僅是映襯三種觀，使名稱有所依據）。大論亦許隨義立名（《大智度論》也允許根據意義來建立名稱）。言依三觀立三止者（說根據三種觀建立三種止）。大小乘經止觀二名皆悉並立（大小乘的經典中，止和觀這兩個名稱都是並列的）。況止觀只是定慧異名（何況止和觀只是禪定和智慧的不同名稱）。既定慧之名處處並列（既然禪定和智慧的名稱處處並列）。故今望觀以立止名（所以現在根據觀來建立止的名稱）。所以瓔珞三觀義必兼止（所以《瓔珞經》的三觀的含義必然包含止）。故成論中有止觀品（所以《成實論》中有止觀品）。四阿含中凡有佛教令修二法（在四阿含經中，凡是佛教導修習兩種法）。即是止觀（就是止和觀）。又婆沙十七云（《大毗婆沙論》第十七卷說）。諸比丘問上座云（有比丘問上座說）。樹下閑房為修何法（在樹下安靜的房間里應該修習什麼法）。上座答言（上座回答說）。當修二法（應當修習兩種法）。所謂止觀（就是止和觀）。又問（又問）。多修止觀為何所得（多修止觀能得到什麼）。答（回答說）。得初果乃至阿羅漢果（能得到初果乃至阿羅漢果）。如是次第（像這樣有次第地修習）。

【English Translation】 It is named 'skillful' by contrasting it with clumsiness. If the Mahaprajnaparamita-sastra (Great Treatise) cites names like 'joyful roots' as skillful means, it refers to the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). Thus, both sequential and non-sequential methods are called 'skillful.' Now, since we are starting from the beginning, it is also called 'skillful.' Next, a formal explanation. In the sequential method, samatha (calm abiding) precedes vipassana (insight). In explaining samatha, first is tathata-samatha (true nature samatha). The explanation in the text is somewhat brief. A complete explanation should use the Four Natures to examine and investigate. Only after breaking the attachment to inherent existence and possessing the two emptinesses (emptiness of self and emptiness of phenomena) can it be called attaining emptiness. Next is the second samatha. First, it generally refers to what is realized by the Three Vehicles, which are largely the same with minor differences. If explained according to the Two Vehicles, it does not require expedient means. Next, the sutra is quoted, saying, 'When movement and stillness are always one,' stillness is emptiness, and movement is entering provisionality. Because the mind of emptiness enters provisionality, it is said to be always one. Next, in the third samatha, when it says 'biased practice,' it is criticizing the previous two samathas. What the mind is directed towards is called 'practice,' and what the mind relies on is called 'application.' The initial tathata-samatha simultaneously contemplates the two truths (conventional truth and ultimate truth), but it is biased towards the ultimate truth, relying on the ultimate truth to initiate practice. The subsequent expedient samatha also simultaneously contemplates the two truths, but it is biased towards the conventional truth. Although it relies on the conventional truth to initiate practice, it does not contemplate the Middle Way, so both are called 'biased.' Therefore, they are now criticized for not understanding the Middle Way. Furthermore, in Nirvana, abiding in emptiness is called 'biased practice,' and the flow of emerging from provisionality is called 'biased application.' Also, knowing that conventionality is not truly conventional encompasses two meanings: the conventionality of dependent origination and the conventionality of emerging from provisionality. Both conventionalities are quiescent, so it is said to be 'quiescent.' The statement that these three samathas have the same name is to resolve doubts. This is a humble statement by the master. Next, the Sastra (treatise) below proves the meaning of the three samathas. It is not only to reflect and compare the three vipassanas to give the names a basis. The Mahaprajnaparamita-sastra also allows establishing names according to meaning. Saying that the three samathas are established based on the three vipassanas means that the names of samatha and vipassana are established together in both Mahayana and Hinayana sutras. Moreover, samatha and vipassana are just different names for dhyana (meditation) and prajna (wisdom). Since the names of dhyana and prajna are listed together everywhere, the name of samatha is now established based on vipassana. Therefore, the meaning of the three vipassanas in the Ingraketu-dharani-sutra (Garland Sutra) must include samatha. Therefore, there is a samatha-vipassana chapter in the Tattvasiddhi-sastra (Treatise on the Establishment of Truth). In the Four Agamas, whenever the Buddha teaches to cultivate two practices, it is samatha and vipassana. Furthermore, the seventeenth volume of the Mahavibhasa says: 'The bhikkhus (monks) asked the senior monk, 'In a quiet room under a tree, what practice should be cultivated?' The senior monk replied, 'Two practices should be cultivated, namely samatha and vipassana.' They also asked, 'What is gained by cultivating samatha and vipassana extensively?' He replied, 'One attains the first fruit up to the fruit of Arhat.' This is the sequential order.'

問五百比丘。皆云修止觀二法。阿難白佛。佛亦云修止觀二法。阿難嘆言。善哉善哉。如來與弟子所說皆同。句義味同。又凈名云。法身者從止觀生。大瓔珞云。若欲學諸法深入善本。當見菩薩力修習止觀。大小經論一切皆爾。次詳此下。與釋名中對辨同異。言彷彿者。上音彷下音佛。非謂合同故云也。所言同者。前云止息約煩惱息。今云體真體妄即真。前云停止約心往理。今云隨緣心隨俗理。前不止止約理不當止與不止。今息二邊。空邊如止假如不止。中道不當空假二邊似不止止。其相異者。前之三止共成一諦。今之三止各成一諦。前三成次三等者。次之與后並指體相。綺文互說是故不同。前釋名三成體相三。故體相三一一皆假釋名三成。何者。如體真止必息見思停心真諦。及見真理非止不止。體真既爾。餘二例然。是故一一皆具前三。下句云后一具前三者。復疏上句云體相中一。皆具釋名中三故也。次明三觀者。先依經列。彼本業瓔珞有兩處文。明此三觀。下卷佛為普賢文殊等七菩薩說。具如第一卷引。上卷明十回向中一。一回向各各有十所緣境界。第十向中第十觀者。名為無相第一義觀得入初地。初地已上三觀一心。言三觀者。從假入空名二諦觀。從空入假名平等觀。二觀為方便因是二空觀。得入中道第一義諦

【現代漢語翻譯】問五百比丘（bhiksu，佛教術語，指比丘），他們都說修習止（samatha，佛教術語，指止息一切外緣，專心修習）觀（vipassana，佛教術語，指如實觀察世間諸法）。阿難（Ananda，釋迦牟尼佛的十大弟子之一）對佛說，佛也說修習止觀二法。阿難讚歎說：『善哉善哉！如來（Tathagata，佛的稱號之一）與弟子所說的都相同，句義和意味都相同。』又《凈名經》（Vimalakirti Sutra）說：『法身（Dharmakaya，佛的三身之一，指佛所證的真如法性）從止觀生。』《大瓔珞經》（Mahavairocana Sutra）說：『如果想學習諸法深入善本，應當見菩薩（Bodhisattva，指發菩提心，以救度眾生為己任者）力修習止觀。』大小經論一切都是這樣說的。接下來詳細說明下面這段，與釋名中的內容對比辨別相同和不同之處。所說『彷彿』，『彷』音『pang』，『佛』音『fu』，不是說完全相同，所以說是『彷彿』。所說相同之處，前面說『止息』是約煩惱（klesha，佛教術語，指擾亂身心的精神作用）止息，現在說『體真』『體妄』就是真。前面說『停止』是約心往理，現在說『隨緣』是心隨俗理。前面不止的『止』是約理不應當止與不止，現在止息二邊，空邊如止，假邊如不止，中道（Madhyamaka，佛教術語，指不落兩邊的中正之道）不應當空假二邊，類似不止止。它們相異之處，前面的三止共成一諦（satya，佛教術語，指真理），現在的三止各成一諦。前面三成與次三等，『次』與『后』都指體相，綺麗的文辭互相解說是不同的原因。前面釋名三成體相三，所以體相三一一都假釋名三成。為什麼呢？比如體真止必定止息見思，停心真諦，以及見真理非止不止。體真既然如此，其餘二者也一樣。所以一一都具備前面的三。下面一句說『后一具前三』，又疏解上面一句說『體相中一，都具備釋名中三』。接下來闡明三觀，先依據經文列出。那本《本業瓔珞經》（Brahmajala Sutra）有兩處經文，闡明這三觀。下卷佛為普賢（Samantabhadra，佛教四大菩薩之一）、文殊（Manjusri，佛教四大菩薩之一）等七位菩薩說，具體如第一卷所引。上卷闡明十回向（parinama，佛教術語，指將自己的功德迴向給眾生）中的一個，一個迴向各有十所緣境界，第十向中的第十觀，名為無相第一義觀，得以進入初地（bhumi，菩薩修行所證的果位）。初地以上三觀一心。所說三觀，從假入空名為二諦觀，從空入假名為平等觀，二觀為方便因是二空觀，得以進入中道第一義諦（paramartha-satya，佛教術語，指最高的真理）。

【English Translation】 Questioning the five hundred bhiksus (monks), they all said they cultivate the two practices of samatha (calm abiding) and vipassana (insight). Ananda (one of the ten principal disciples of the Buddha) said to the Buddha, the Buddha also said to cultivate the two practices of samatha and vipassana. Ananda exclaimed, 'Excellent, excellent! What the Tathagata (the thus-gone one, an epithet of the Buddha) and his disciples say are all the same, the meaning and flavor of the sentences are the same.' Furthermore, the Vimalakirti Sutra says, 'The Dharmakaya (the body of the Dharma, one of the three bodies of the Buddha) arises from samatha and vipassana.' The Mahavairocana Sutra says, 'If you wish to study all dharmas (teachings) and deeply enter the root of goodness, you should see the Bodhisattvas (enlightenment beings) diligently cultivate samatha and vipassana.' All the major and minor sutras and treatises say the same. Next, examine this below in detail, and compare and distinguish the similarities and differences with the content in the explanation of names. What is said to be 'similar' (彷彿), 'fang' is pronounced 'pang', and 'fo' is pronounced 'fu', it is not said to be completely the same, so it is said to be 'similar'. What is said to be the same, earlier it was said that 'cessation' (止息) is about the cessation of kleshas (afflictions), now it is said that 'embodying truth' (體真) and 'embodying falsehood' (體妄) is truth. Earlier it was said that 'stopping' (停止) is about the mind going towards principle, now it is said that 'following conditions' (隨緣) is the mind following worldly principle. The 'stopping' of the previous non-stopping is about the principle that should not stop or not stop, now it stops the two extremes, the empty side is like stopping, the provisional side is like not stopping, the Middle Way (Madhyamaka) should not be the two extremes of emptiness and provisionality, similar to non-stopping stopping. Their differences are that the previous three stops together form one satya (truth), the current three stops each form one satya. The previous three forming is equal to the next three, 'next' and 'later' both refer to the substance and appearance, the ornate words mutually explaining are the reason for the difference. The previous explanation of names forms three substances and appearances, so each of the three substances and appearances provisionally forms the three explanations of names. Why? For example, the embodying truth stop will definitely stop seeing thoughts, stop the mind in the true諦, and seeing the truth is neither stopping nor non-stopping. Since embodying truth is like this, the other two are also the same. Therefore, each one possesses the previous three. The sentence below says 'the latter one possesses the previous three', and further explains the sentence above saying 'one in substance and appearance, all possess the three in the explanation of names'. Next, elucidating the three contemplations, first list them according to the sutra. That Brahmajala Sutra has two places in the sutra that elucidate these three contemplations. In the lower volume, the Buddha speaks to Samantabhadra (Universal Worthy Bodhisattva), Manjusri (Manjushri Bodhisattva), and other seven Bodhisattvas, specifically as quoted in the first volume. The upper volume elucidates one of the ten parinamas (dedications), each dedication has ten objects of contemplation, the tenth contemplation in the tenth dedication is called the non-form first meaning contemplation, allowing entry into the first bhumi (ground, stage of a Bodhisattva's path). Above the first bhumi, the three contemplations are of one mind. The three contemplations that are spoken of, from provisional entering emptiness is called the two truths contemplation, from emptiness entering provisional is called the equality contemplation, the two contemplations are expedient causes for the two emptiness contemplations, allowing entry into the Middle Way first meaning truth.

觀。雙照二諦。心心寂滅自然進入初地法流水中名摩訶薩。今文依彼略三五字耳。從所言去。解釋經意。初釋入空複名二諦。文有五重。初通途約詮能所共論。何者。俗是能詮空是所詮。若無能詮無以識所。是故須立二諦之名。又會空下。第二約證況修說。先法次譬后合。初法中雲會空之日只應見空。尚空假俱見。況由觀假見真。而不得云二諦觀耶。是故不得不立二諦。如雲除等者。次舉譬也。云即是障。障除名發。發即開也。如雲除時上空一色顯。下萬象必明。上顯譬見真。下明譬見俗。云譬見思惑上顯必下明。是故須二諦。由真下合譬。由真合上顯假顯合下明。由見真故其假更顯。今由下況釋。明證真時尚見二諦。今始修真由觀假得。何意不名二諦觀耶。故云今由等也又俗下。第三約破用說也。若有所破必有能破。能破即是所用真諦。能所不孤是故俱立。又分別下。第四約情智說。今家釋諦凡大小乘皆對情智義方盡理。故以大經釋瓔珞文。大經三十二云。隨自意者。如五百比丘各說身因。五百皆問舍利弗言。佛說身因何者是耶。舍利弗曰。汝等亦各得正解脫。自應知之。何緣方更作如是問。有比丘言。我等未得正解脫時。意謂無明以為身因。作是觀時得阿羅漢。有說愛有說行。有說飲食及五欲等。如是五百各各說

【現代漢語翻譯】觀（Vipassanā）。雙照二諦（Satya-dvaya）。心心寂滅自然進入初地（Prathamā bhūmi）法流水中，名摩訶薩（Mahāsattva，大菩薩）。今文依彼略三五字耳。從所言去。解釋經意。初釋入空複名二諦。文有五重。初通途約詮能所共論。何者。俗是能詮，空是所詮。若無能詮，無以識所。是故須立二諦之名。又會空下。第二約證況修說。先法次譬后合。初法中雲會空之日只應見空。尚空假俱見。況由觀假見真。而不得云二諦觀耶。是故不得不立二諦。如雲除等者。次舉譬也。云即是障。障除名發。發即開也。如雲除時上空一色顯。下萬象必明。上顯譬見真。下明譬見俗。云譬見思惑上顯必下明。是故須二諦。由真下合譬。由真合上顯假顯合下明。由見真故其假更顯。今由下況釋。明證真時尚見二諦。今始修真由觀假得。何意不名二諦觀耶。故云今由等也。又俗下。第三約破用說也。若有所破必有能破。能破即是所用真諦。能所不孤是故俱立。又分別下。第四約情智說。今家釋諦凡大小乘皆對情智義方盡理。故以大經釋瓔珞文。《大經》三十二云：『隨自意者，如五百比丘各說身因。五百皆問舍利弗（Śāriputra，舍利子）言：佛說身因何者是耶？』舍利弗曰：『汝等亦各得正解脫，自應知之。何緣方更作如是問？』有比丘言：『我等未得正解脫時，意謂無明以為身因，作是觀時得阿羅漢（Arhat）。』有說愛，有說行，有說飲食及五欲等。如是五百各各說觀照二諦，心心寂滅，自然進入初地法流水中，這被稱為摩訶薩。現在的文字只是依據它省略了三五個字而已。從所說的話開始，解釋經文的意義。首先解釋入空又稱為二諦。文中有五重含義。首先從普遍的途徑，從能詮和所詮共同討論。什麼是能詮？世俗諦是能詮，空是所詮。如果沒有能詮，就無法認識所詮。所以必須建立二諦的名稱。再看『會空』以下，第二層是從證悟的角度來比況修行來說明。先說法，再用比喻，最後是總結。最初的說法中說，領會空性的時候只應該見到空性，尚且空和假都同時見到。更何況是通過觀察假象來見到真理，難道就不能稱為二諦觀嗎？所以不得不建立二諦。比如『如雲除』等，這是接下來舉的譬喻。云就是障礙，障礙消除就叫做發，發就是開。比如『云除時上空一色顯，下萬象必明』，上面顯現的比喻是見到真理，下面明亮的比喻是見到世俗。『云』比喻見思惑，上面顯現必定下面明亮。所以需要二諦。『由真』以下是總結比喻。由真理總結上面的顯現，由假象的顯現總結下面的明亮。因為見到真理，所以假象更加顯現。現在『今由』以下是比況解釋。說明證悟真理的時候尚且見到二諦，現在開始修行真理，是通過觀察假象得到的。為什麼不稱為二諦觀呢？所以說『今由』等。再看『又俗』以下，第三層是從破和用的角度來說。如果有所破除，必定有能破除的。能破除的就是所用的真諦。能破和所破不是孤立的，所以同時建立。再看『又分別』以下，第四層是從情和智的角度來說。現在的解釋諦，無論是大乘還是小乘，都對應情和智的含義才能窮盡真理。所以用《大經》來解釋《瓔珞經》的文字。《大經》三十二說：『隨順自己意願的人，比如五百比丘各自說身因。五百人都問舍利弗說：佛所說的身因是什麼呢？』舍利弗說：『你們也都各自得到了正確的解脫，自己應該知道。為什麼還要再問這樣的問題呢？』有比丘說：『我們沒有得到正確解脫的時候，認為無明是身因，這樣觀察的時候得到了阿羅漢。』有的說愛，有的說行，有的說飲食以及五欲等。這樣五百人各自說。

【English Translation】 Vipassanā (Observation). Simultaneously illuminates the Two Truths (Satya-dvaya). When the mind is stilled and extinguished, one naturally enters the Dharma stream of the First Ground (Prathamā bhūmi), this is called a Mahāsattva (Great Being). The current text relies on that, omitting only three or five words. Starting from what is said, explain the meaning of the sutra. The initial explanation of entering emptiness is also called the Two Truths. The text has five layers. The first is a general discussion of both the expresser and the expressed. What is it? Conventional truth (Saṃvṛti-satya) is the expresser, emptiness is the expressed. If there is no expresser, there is no way to recognize the expressed. Therefore, it is necessary to establish the name of the Two Truths. Furthermore, below 'meeting emptiness', the second layer speaks from the perspective of realization, comparing it to practice. First the principle, then the analogy, and finally the synthesis. The initial principle states that on the day of meeting emptiness, one should only see emptiness. Yet, both emptiness and the provisional are seen together. How can it not be called the Two Truths observation, since one sees the truth by observing the provisional? Therefore, it is necessary to establish the Two Truths. As in 'like removing clouds' etc., this is the next analogy. Clouds are the obstacle. Removing the obstacle is called 'manifestation', manifestation is 'opening'. As in 'when the clouds are removed, the sky above appears as one color, and the myriad phenomena below become clear'. The appearance above is an analogy for seeing the truth, and the clarity below is an analogy for seeing the conventional. 'Clouds' are an analogy for the delusions of views and emotions; the appearance above necessarily leads to clarity below. Therefore, the Two Truths are necessary. 'From truth' below synthesizes the analogy. From truth, it synthesizes the appearance above; from the appearance of the provisional, it synthesizes the clarity below. Because one sees the truth, the provisional becomes even more apparent. Now, 'now from' below is a comparative explanation. It clarifies that even when realizing the truth, one still sees the Two Truths. Now, beginning to practice the truth is obtained through observing the provisional. Why is it not called the Two Truths observation? Therefore, it says 'now from' etc. Furthermore, 'also conventional' below, the third layer speaks from the perspective of breaking and using. If there is something to be broken, there must be something that can break it. What can break it is the ultimate truth that is used. The breaker and the broken are not isolated, so both are established together. Furthermore, 'also distinguish' below, the fourth layer speaks from the perspective of emotion and wisdom. The current interpretation of truth, whether in the Great Vehicle or the Small Vehicle, must align with the meaning of emotion and wisdom to fully exhaust the principle. Therefore, the Mahāparinirvāṇa Sūtra is used to explain the text of the Yingluo Sutra. The thirty-second chapter of the Mahāparinirvāṇa Sūtra says: 'Those who follow their own minds, such as the five hundred bhikshus who each spoke of the cause of the body. All five hundred asked Śāriputra (Sariputta): What is the cause of the body according to the Buddha?' Śāriputra said: 'You have each attained correct liberation, you should know it yourselves. Why do you ask such a question?' One bhikshu said: 'When we had not attained correct liberation, we thought ignorance was the cause of the body. When we contemplated this, we attained Arhatship.' Some said love, some said action, some said food and drink, and some said the five desires. Thus, each of the five hundred spoke differently.

已。共詣佛所。右繞卻坐各述己說。身子白佛誰為正說。佛言。五百比丘無非正說。各說己證名隨自意。亦名隨智。如已吒羅長者。稱佛為幻人。佛因廣說一切幻法種種不同。隨順物情名隨他意。亦名隨情。如雲世人心之所見者。名為世諦。出世人心之所見者名第一義諦。世諦屬情第一義屬智。情智共合得二諦名。名隨自他意。亦名隨情智。此約藏通二教二諦。義當今文初觀意也。后之二教準說可知。如說三德云。如來名號十萬不同。般若一法說種種名。解脫亦爾。多諸名字。是名隨情。安置諸子自亦住中。是名隨智。修德性德名隨情智。今準初觀尚具情等三種二諦。何況一種。問既未契真只應隨情。何得餘二。答。通初后故故須遍說。今文正以教行二種。以顯初修成二諦義◎次問下料簡。有八重問答。初問者。以前初觀第三釋意難第二觀。初觀破俗用真。次觀破真用俗。二觀既俱破一用一。亦應俱得名二諦觀。何故第二名平等耶。答意者。俱名二諦觀于理實通。但前後名同優劣混濫。是故第二從勝立名。所言勝者。前但用真今能用俗。真唯自利俗則益他。自行兼人故名為勝。次問者。以第三觀。難第二觀。第二望初從勝受名。第三望初何不從勝。第二偏用尚名平等。第三用等應名平等。而但名為中道觀耶。答意者。

【現代漢語翻譯】現代漢語譯本已。一同前往佛陀處所。右繞佛后各自坐下，陳述自己的見解。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問佛陀：『誰的說法是正確的呢？』佛陀說：『五百位比丘的說法沒有不正確的。各自陳述自己所證悟的境界，這稱為隨自意（Svasya mati，隨自己的意願），也稱為隨智（隨順智慧）。』例如已吒羅（Itara）長者，稱佛陀為幻人。佛陀因此廣泛地解說一切幻法種種不同，隨順眾生的根性，這稱為隨他意（Parasya mati，隨順他人的意願），也稱為隨情（隨順情感）。如同所說，世俗之人所見到的，稱為世諦（Saṃvṛti-satya，相對真理，世俗諦）；出世之人所見到的，稱為第一義諦（Paramārtha-satya，絕對真理，勝義諦）。世諦屬於情感，第一義諦屬於智慧。情感和智慧共同結合，得到二諦之名，這稱為隨自他意（Svasya-parasya mati，隨順自己和他人的意願），也稱為隨情智（隨順情感和智慧）。』這是依據藏教（Tripiṭaka，小乘佛教）和通教（Sadharmatha，大乘佛教的過渡階段）的二諦之義，相當於本文中初觀的意旨。之後的二教可以依此類推。如同所說三德（Trikāya，法身、報身、應身）時說：『如來的名號有十萬種不同，般若（Prajñā，智慧）一法也有種種不同的名稱，解脫（Nirvana，涅槃）也是如此，有很多名字。』這稱為隨情。『安置所有的孩子，自己也安住在其中。』這稱為隨智。修德（Bhavana，修行之德）和性德（Prakriti，本性之德）稱為隨情智。現在依據初觀，尚且具備情感等三種二諦，何況只有一種呢？問：『既然尚未契合真理，只應該隨順情感，為何會有其餘兩種呢？』答：『因為貫通前後，所以需要普遍解說。』本文正是用教和行兩種，來顯示初修成就二諦之義。其次是問答環節，有八重問答。第一個問題是：因為之前的初觀第三釋意難第二觀，初觀破除世俗，運用真諦；次觀破除真諦，運用世俗。兩種觀法既然都是破除一種，運用一種，也應該都得到二諦觀的名稱。為什麼第二觀被稱為平等觀呢？回答的意思是：都稱為二諦觀，在道理上是相通的。但是前後名稱相同，優劣容易混淆。因此第二觀從殊勝的角度來立名。所說的殊勝，是指前一種觀法只運用真諦，現在這種觀法能夠運用世俗。真諦只是自利，世俗則能利益他人。既能自行又能利人，所以稱為殊勝。第二個問題是：用第三觀來質疑第二觀。第二觀相對於初觀，是從殊勝的角度來接受名稱。第三觀相對於初觀，為什麼不從殊勝的角度來接受名稱呢？第二觀偏於運用，尚且稱為平等觀，第三觀運用平等，應該稱為平等觀，而只稱為中道觀呢？回答的意思是：

【English Translation】 English version Having done so, they went together to the Buddha's place. After circumambulating to the right and taking their seats, each described their own understanding. Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) asked the Buddha: 'Whose explanation is correct?' The Buddha said: 'The explanations of the five hundred Bhikshus are all correct. Each describes their own attained state, which is called Svasya mati (according to one's own intention), also called following wisdom.' For example, the elder Itara called the Buddha an illusionist. The Buddha therefore extensively explained that all illusory dharmas are different, according to the nature of beings, which is called Parasya mati (according to others' intentions), also called following emotions. As it is said, what is seen by worldly people is called Saṃvṛti-satya (relative truth, conventional truth); what is seen by transcendent people is called Paramārtha-satya (absolute truth, ultimate truth). Saṃvṛti-satya belongs to emotions, and Paramārtha-satya belongs to wisdom. Emotions and wisdom combine to obtain the name of two truths, which is called Svasya-parasya mati (according to one's own and others' intentions), also called following emotions and wisdom.' This is based on the meaning of the two truths of the Tripiṭaka (Hinayana Buddhism) and Sadharmatha (a transitional stage of Mahayana Buddhism), which is equivalent to the meaning of the initial contemplation in this text. The subsequent two teachings can be inferred by analogy. As it is said when speaking of the three Trikāya (Dharmakaya, Sambhogakaya, Nirmanakaya): 'The names of the Tathagata are ten thousand different, and the one dharma of Prajñā (wisdom) also has various different names, and so is Nirvana (liberation), with many names.' This is called following emotions. 'Placing all the children and also abiding in it oneself.' This is called following wisdom. Cultivating virtue (Bhavana) and inherent virtue (Prakriti) are called following emotions and wisdom. Now, according to the initial contemplation, it still possesses the three kinds of two truths such as emotions, let alone only one kind? Question: 'Since it has not yet conformed to the truth, it should only follow emotions, why are there the other two?' Answer: 'Because it connects the beginning and the end, it needs to be explained universally.' This text uses the two kinds of teaching and practice to show that the initial cultivation achieves the meaning of the two truths. Next is the question and answer session, with eight layers of questions and answers. The first question is: Because the previous initial contemplation is the third explanation of the difficult meaning of the second contemplation, the initial contemplation breaks the mundane and uses the true; the second contemplation breaks the true and uses the mundane. Since the two contemplations both break one and use one, they should also both obtain the name of two truths contemplation. Why is the second contemplation called the equal contemplation? The meaning of the answer is: Both are called two truths contemplation, which is logically consistent. However, the names before and after are the same, and the advantages and disadvantages are easy to confuse. Therefore, the second contemplation establishes its name from the perspective of superiority. The so-called superiority refers to the fact that the previous contemplation only uses the true, and now this contemplation can use the mundane. The true is only for self-benefit, while the mundane can benefit others. It can benefit both oneself and others, so it is called superior. The second question is: Use the third contemplation to question the second contemplation. The second contemplation accepts the name from the perspective of superiority relative to the initial contemplation. Why doesn't the third contemplation accept the name from the perspective of superiority relative to the initial contemplation? The second contemplation is biased towards use, and is still called equal contemplation. The third contemplation uses equality, and should be called equal contemplation, but is only called the middle way contemplation? The meaning of the answer is:

前之二觀俱有破用。當觀而論俱不平等。第二望初初后合說。故至第二方名平等。此從破用相對名等。今第三觀當觀而論。已自平等。望前二觀翻為末等。是故但成更破更用。今此俱照不對破用。是故但從能用立稱。故此第三二俱無滯。縱在地前未入中道。邊滯已破但用於中。又中道觀非不平等更名平等。覆成混濫。次問雙難前二俱觀二諦。亦應俱入。何故初但入真次但入俗。答中意者。但答初觀準知第二。初既俱觀而不俱入。第二亦為破空用假。破用不等入亦不同。次問者。前已難於真俗破用。今以真中難於俗諦。三諦之中但舉真中難一俗者。二俱名俗何須別難。真中即是界內外真。即有所破界內外俗。真中是理容可稱諦。所破非理何得稱諦。答意者。法性是理理即是諦。既俱法性故俱稱諦。次問者。諦故無惑故無生死。既俱稱諦俱涅槃耶。答意者。真俗雖異俱得名諦。世出世異俱名涅槃。涅槃即是出世安樂。故世安樂亦名涅槃。次問者。涅槃即是無漏無為。二諦俱得名為涅槃。亦應俱得名為無漏。答意者。夫入無漏必須正見。既許世間亦有正見。即名世間無所漏失。次問者。以無漏故即是無生。既許真俗俱名無漏。亦應真俗俱名無生。答意者。無生之名亦通二諦。故借大經三十二文外道計答。猶如世間有四種無。

【現代漢語翻譯】現代漢語譯本之前的兩種觀法都具有破斥和建立的作用。在觀照和論述時，兩者並不平等。第二種觀法是相對於第一種觀法而言的，是將初觀和后觀合起來說的，因此到了第二種觀法才稱為平等。這是從破斥和建立的相對關係上來說的平等。現在第三種觀法，在觀照和論述時，已經是自身平等了。相對於之前的兩種觀法，反而顯得不平等。因此，只能形成互相破斥和互相建立的作用。現在這種觀法是同時照見，不對立破斥和建立，因此只是從能起作用的角度來立名。所以這第三種觀法對兩者都沒有滯礙。即使在初地之前，尚未進入中道，邊見的滯礙已經被破除，只是在中道中起作用。而且，中道觀並非不平等，如果再稱為平等，反而會造成混淆。接下來提問，如果以前兩種觀法都觀照二諦（satya-dvaya，真諦和俗諦），也應該都能進入。為什麼第一種觀法只是進入真諦，第二種觀法只是進入俗諦？回答中的意思是，只需要回答第一種觀法，就可以推知第二種觀法。第一種觀法既然同時觀照二諦，卻不能同時進入，第二種觀法也是爲了破除空性而建立假有，破斥和建立不平等，進入的方面也不同。接下來提問的人，之前已經對真俗二諦的破斥和建立提出了疑問，現在又用真諦和中道來質疑俗諦。三諦（tri-satya，真諦、俗諦、中道諦）之中，只舉出真諦和中道來質疑俗諦的原因是，真諦和中道都可稱為俗諦，何必分別質疑？真諦和中道就是界內和界外的真諦，也就是有所破斥的界內和界外的俗諦。真諦和中道是道理，可以稱為諦，所破斥的不是道理，怎麼能稱為諦？回答的意思是，法性（dharma-dhatu）是道理，道理就是諦。既然都具有法性，所以都可以稱為諦。接下來提問，因為是諦，所以沒有迷惑，所以沒有生死。既然都可以稱為諦，都可以進入涅槃（nirvana）嗎？回答的意思是，真諦和俗諦雖然不同，都可以稱為諦。世間和出世間不同，都可以稱為涅槃。涅槃就是出世間的安樂，所以世間的安樂也可以稱為涅槃。接下來提問，涅槃就是無漏（anasrava）和無為（asamskrta），二諦都可以稱為涅槃，也應該都可以稱為無漏。回答的意思是，要進入無漏，必須要有正見（samyag-drsti）。既然允許世間也有正見，就稱為世間沒有遺漏。接下來提問，因為是無漏，所以就是無生（anutpada）。既然允許真諦和俗諦都可以稱為無漏，也應該真諦和俗諦都可以稱為無生。回答的意思是，無生的名稱也適用於二諦。所以借用《大般涅槃經》三十二種外道計的說法來回答。就像世間有四種『無』一樣。

【English Translation】 English version The previous two contemplations both have the function of refutation and establishment. When contemplating and discussing, the two are not equal. The second contemplation is relative to the first, combining the initial and subsequent contemplations, so it is only at the second contemplation that it is called equality. This equality is spoken of in terms of the relative relationship of refutation and establishment. Now, the third contemplation, in contemplation and discussion, is already equal in itself. Compared to the previous two contemplations, it appears unequal. Therefore, it can only form the function of mutual refutation and mutual establishment. Now, this contemplation simultaneously illuminates without opposing refutation and establishment, so it is only named from the perspective of its function. Therefore, this third contemplation has no attachment to either. Even before the first ground (bhumi), not yet entered into the Middle Way (madhyama-pratipada), the attachment to extremes has been refuted, only functioning in the Middle Way. Moreover, the Middle Way contemplation is not unequal; if it were again called equal, it would create confusion. Next, the question is, if the previous two contemplations both contemplate the two truths (satya-dvaya, the relative and the ultimate truth), they should both be able to enter. Why does the first contemplation only enter the ultimate truth, and the second contemplation only enter the relative truth? The meaning in the answer is that it is only necessary to answer the first contemplation to understand the second. Since the first contemplation simultaneously contemplates the two truths but cannot simultaneously enter, the second contemplation is also for refuting emptiness and establishing provisional existence; refutation and establishment are not equal, and the entry is also different. Next, the questioner has already questioned the refutation and establishment of the two truths; now, they use the ultimate truth and the Middle Way to question the relative truth. Among the three truths (tri-satya, the relative, the ultimate, and the Middle Way), the reason for only raising the ultimate truth and the Middle Way to question the relative truth is that the ultimate truth and the Middle Way can both be called relative truths; why question them separately? The ultimate truth and the Middle Way are the ultimate truth within and beyond the realms, which are the relative truths within and beyond the realms that are refuted. The ultimate truth and the Middle Way are principles and can be called truths; what is refuted is not a principle, so how can it be called a truth? The meaning of the answer is that the dharma-nature (dharma-dhatu) is a principle, and the principle is truth. Since both have dharma-nature, they can both be called truths. Next, the question is, because it is truth, there is no delusion, so there is no birth and death. Since both can be called truths, can both enter nirvana? The meaning of the answer is that although the relative and ultimate truths are different, both can be called truths. The mundane and supramundane are different, but both can be called nirvana. Nirvana is supramundane bliss, so mundane bliss can also be called nirvana. Next, the question is, nirvana is unconditioned (anasrava) and uncreated (asamskrta); the two truths can both be called nirvana, so they should both be called unconditioned. The meaning of the answer is that to enter the unconditioned, one must have right view (samyag-drsti). Since it is allowed that the mundane also has right view, it is called the mundane without leakage. Next, the question is, because it is unconditioned, it is unarisen (anutpada). Since it is allowed that both the relative and ultimate truths can be called unconditioned, should both the relative and ultimate truths be called unarisen? The meaning of the answer is that the name 'unarisen' also applies to the two truths. Therefore, the answer is borrowed from the thirty-two heterodox views in the Mahaparinirvana Sutra. It is like the four kinds of 'non-existence' in the world.

一者未生名無如泥無瓶。二者滅已名無。如瓶破已。三者異相互無。如牛馬互無。四者畢竟名無。如龜毛兔角。今借第三互無為答。即是出世無世間生。世間亦無出世之生。所言借者。雖非正義然約世諦。四無非謬。權藉以為適時之答。下去例爾。次問者。從假之言為破不破。答中開為三十六句。具如下文煩惱境中。今初且對文中四句。破謂破假入謂入空。不破而入即體法無學。破入即是析法無學。破不入謂得禪外道。不破不入即一切凡夫。破與不破俱名從假。亦俱入空即前二句。謂破不破俱名從假。而不入空即后二句。次單釋第二觀中。異時相望稱平等者。此第二觀得名平等。非獨從此第二觀得。初觀用真而破于俗。此複用俗而破于真。兼前乃成雙用雙破。前後相望名為異時。至今第二方名平等。次今當下。有兩重譬合。初譬入空次顯入假。凡夫生盲真俗俱瞑。慧眼開已。見真諦空亦見俗色。從假下。合入空譬。雖見二諦但能用真。未能分別不能用俗。故譬中雲不能分別種種等也。四種四諦名為種種。卉是草之都名都標三草。木是樹之總稱總舉二木。根莖枝葉疏中譬于信戒定慧。四教各具此四法故。四種道滅名之為藥。四種苦集名之為毒四教區分故種類各別。故初入空未能分別。是故名為不能用假。次重譬者。慧眼

【現代漢語翻譯】現代漢語譯本一者，未生之物名為『無』，如同泥土未製成瓶子。（未生無：指事物尚未產生時的狀態，例如泥土未做成瓶子）二者，滅亡之後名為『無』，如同瓶子破碎之後。（滅已無：指事物已經消滅后的狀態，例如瓶子破碎后）三者，互相差異而『無』，如同牛和馬互相不是對方。（異相互無：指不同事物之間互不相同，例如牛不是馬，馬不是牛）四者，畢竟是『無』，如同烏龜的毛和兔子的角。（畢竟無：指根本不存在的事物，例如烏龜的毛和兔子的角）現在借用第三種『互無』來回答，即是出世間沒有世間的生，世間也沒有出世間的生。（出世：超越世俗；世間：指凡俗世界）所說的『借用』，雖然不是正面的定義，但是就世俗諦（世俗諦：佛教用語，指符合世俗認知的真理）來說，這四種『無』並非謬誤，權且借用它來作為應時的回答。下面的例子也是如此。接下來，提問者問：從假名（假名：佛教術語，指事物由因緣和合而成的虛假名稱）之言來破除還是不破除？回答中展開為三十六句，具體如下文煩惱境中。現在首先針對文中的四句：破，是指破除假名而進入空性（空性：佛教核心概念，指事物沒有固定不變的自性）；入，是指證入空性。不破而入，即是體法無學（體法無學：指已經證悟真理，無需再學習的人）。破而入，即是析法無學（析法無學：指通過分析事物來證悟真理，無需再學習的人）。破而不入，是指得到禪定的外道（外道：指不信奉佛教的其他宗教或修行者）。不破也不入，即是一切凡夫。破與不破，都可以稱為『從假』，也都可以進入空性，即是前面的兩句。說破與不破都可以稱為『從假』，而不進入空性，即是後面的兩句。接下來單獨解釋第二觀（第二觀：指佛教修行中的一種觀想方法）中，不同時間相互觀望而稱為平等，這個第二觀得名『平等』，並非僅僅從此第二觀獲得。初觀（初觀：指佛教修行中的第一種觀想方法）用真諦（真諦：佛教用語，指究竟真實的真理）來破除俗諦（俗諦：佛教用語，指符合世俗認知的真理），這個第二觀又用俗諦來破除真諦，兼顧前面才成為雙用雙破，前後相互觀望，稱為不同時間，到這個第二觀才稱為平等。接下來，現在當下，有兩重比喻結合。首先比喻進入空性，其次顯示進入假名。凡夫（凡夫：指沒有開悟的普通人）如同天生的盲人，對於真諦和俗諦都一無所知。慧眼（慧眼：指能夠看清事物本質的智慧之眼）開啟之後，既能見到真諦的空性，也能見到俗諦的色相。從假名下，結合進入空性的比喻。雖然見到二諦（二諦：指真諦和俗諦），但只能運用真諦，不能分別，不能運用俗諦。所以比喻中說『不能分別種種』等等。四種四諦（四諦：佛教基本教義，包括苦、集、滅、道）名為種種。卉是草的總稱，都標示三種草。木是樹的總稱，總舉兩種樹。根莖枝葉，在疏文中比喻信、戒、定、慧（信、戒、定、慧：佛教修行中的四種重要方法）。四教（四教：佛教中對不同教義的分類）各自具備這四種法，所以四種道滅（道滅：指通過修行達到涅槃）稱之為藥，四種苦集（苦集：指產生痛苦的原因）稱之為毒，四教區分，所以種類各不相同。所以初入空性，未能分別，因此稱為不能用假。接下來是重疊的比喻，慧眼

【English Translation】 English version Firstly, that which is not yet born is called 'non-existence,' like clay that has not yet been made into a bottle. (Unborn non-existence: refers to the state of things before they are produced, such as clay before it is made into a bottle.) Secondly, that which has ceased to exist is called 'non-existence,' like a bottle after it has been broken. (Extinguished non-existence: refers to the state of things after they have been destroyed, such as a bottle after it is broken.) Thirdly, mutually different things are 'non-existent' to each other, like a cow and a horse are not each other. (Mutual non-existence: refers to the fact that different things are not the same, such as a cow is not a horse, and a horse is not a cow.) Fourthly, ultimately 'non-existent,' like the hair of a tortoise or the horn of a rabbit. (Ultimate non-existence: refers to things that do not exist at all, such as the hair of a tortoise or the horn of a rabbit.) Now, borrowing the third type, 'mutual non-existence,' as an answer, that is, the transcendent (transcendent: beyond the mundane) does not have the birth of the mundane (mundane: the ordinary world), and the mundane does not have the birth of the transcendent. The 'borrowing' mentioned is not a direct definition, but in terms of conventional truth (conventional truth: a Buddhist term referring to truth that conforms to worldly understanding), these four types of 'non-existence' are not erroneous, and are temporarily borrowed as a timely answer. The following examples are similar. Next, the questioner asks: From the words of provisional names (provisional names: Buddhist term, referring to the false names of things formed by the combination of causes and conditions), should one break through or not break through? The answer expands into thirty-six sentences, as detailed in the following text on the realm of afflictions. Now, first addressing the four sentences in the text: 'Breaking through' means breaking through provisional names and entering emptiness (emptiness: a core Buddhist concept, referring to the fact that things have no fixed and unchanging self-nature); 'entering' means realizing emptiness. 'Not breaking through and entering' refers to the 'body-law no-learner' (body-law no-learner: refers to someone who has already realized the truth and no longer needs to learn). 'Breaking through and entering' refers to the 'analytical-law no-learner' (analytical-law no-learner: refers to someone who realizes the truth by analyzing things and no longer needs to learn). 'Breaking through but not entering' refers to non-Buddhist practitioners (non-Buddhist practitioners: refers to other religions or practitioners who do not believe in Buddhism) who have attained samadhi (samadhi: a state of deep concentration). 'Neither breaking through nor entering' refers to all ordinary beings. Breaking through and not breaking through can both be called 'from provisional names,' and both can enter emptiness, which are the first two sentences. Saying that breaking through and not breaking through can both be called 'from provisional names,' but not entering emptiness, are the last two sentences. Next, explaining separately that in the second contemplation (second contemplation: refers to a type of contemplation in Buddhist practice), different times are viewed in relation to each other and called equality. This second contemplation is named 'equality' not solely from this second contemplation. The first contemplation (first contemplation: refers to the first type of contemplation in Buddhist practice) uses ultimate truth (ultimate truth: a Buddhist term referring to the ultimate and real truth) to break through conventional truth (conventional truth: a Buddhist term referring to truth that conforms to worldly understanding), and this second contemplation uses conventional truth to break through ultimate truth. Taking both into account becomes a double use and double breaking through. Viewing the front and back in relation to each other is called different times, and it is only in this second contemplation that it is called equality. Next, now at this moment, there are two layers of metaphors combined. First, a metaphor for entering emptiness, and second, showing entering provisional names. Ordinary beings (ordinary beings: refers to ordinary people who have not attained enlightenment) are like those born blind, knowing nothing about both ultimate truth and conventional truth. After the wisdom eye (wisdom eye: refers to the eye of wisdom that can see the essence of things clearly) is opened, one can see both the emptiness of ultimate truth and the form of conventional truth. Below 'from provisional names,' combining the metaphor of entering emptiness. Although seeing the two truths (two truths: refers to ultimate truth and conventional truth), one can only use ultimate truth, cannot distinguish, and cannot use conventional truth. Therefore, the metaphor says 'cannot distinguish various things' and so on. The four types of the Four Noble Truths (Four Noble Truths: basic Buddhist teachings, including suffering, its cause, its cessation, and the path to its cessation) are called various things. 'Hui' is the general name for grass, all indicating three types of grass. 'Mu' is the general name for trees, generally referring to two types of trees. Roots, stems, branches, and leaves, in the commentary, are metaphors for faith, discipline, concentration, and wisdom (faith, discipline, concentration, and wisdom: four important methods in Buddhist practice). The four teachings (four teachings: a classification of different doctrines in Buddhism) each possess these four dharmas, so the four types of cessation of the path (cessation of the path: refers to reaching Nirvana through practice) are called medicine, and the four types of suffering and its cause (suffering and its cause: refers to the causes of suffering) are called poison. The four teachings are distinguished, so the types are different. Therefore, initially entering emptiness, one cannot distinguish, so it is called not being able to use provisional names. Next is the overlapping metaphor, the wisdom eye

開后即入假時。亦見二諦名見空色。分別前來所破之色。洞見諸法根等不同。了四四諦名識種類。達于藥病因起不同。名解因緣。展轉相望互論粗細。治苦集邊名之為藥。藥資法身故名為食。識藥識病名為皆識。善能授藥名為皆用。遍四四諦故並云皆。所被九界名為益他。此譬下合也前後二觀俱觀真俗。此能分別望前故等。次釋中道者。初正鎖瓔珞經文。經中釋前二觀竟。即云。因是二空觀為方便道。得入中道雙照二諦。心心寂滅自然進入初地。今初釋方便者。有二種。一者雙亡二者雙照。初言二空者。空假空空。空即是遮遮即是亡。由前異時雙亡方便。今入中道任運雙亡。亡即是中故云心心寂滅。又初觀下。次釋雙照。初二觀時用空用假。由前異時雙用方便。用即是照照即是中。故引經云心若在定等也。生即是俗滅即是真。故住中道能知生滅。知只是照意在於此。以皆中故故得任運。此之任運由前作意。更互亡照而為方便。入中道時故能爾也。次問者。引經釋妨以證今文。入初地時方乃名等。是故先問偏相云何。答中意者。所言偏多不見性者約次第義。次問者難向答文。向答兩觀屬偏定慧。故不見性。復引大經以難前答。慧眼在於法眼之前。尚得云見。但言不了云何而言兩全不見。此文是大經佛答師子吼云。慧眼見

故而不了了。佛以佛眼見則了了。菩薩行故見不了了。若無行故見則了了。住十住故見不了了。不住不去見則了了。云何而言行向等位亦不見耶。答意者。所言兩眼俱不見者。約次第義。兩觀既屬偏假偏空。則慧法眼俱不見性。汝所引經慧眼見者。慧眼雖為十住之位。借別名圓故云十住及慧眼見。依圓為語。初住已去實是佛眼。故知此借圓住。名為慧眼。非謂慧眼十住能見。次引法華以證慧眼。世尊究竟尚名慧眼。豈況十住不得名慧。佛慧眼者。見畢竟空空即是中。慧眼即是佛眼故也。言如斯者。指前住中慧眼不了。不及世尊慧眼究竟。如無明夜見中道色。余無明在故見不了。空中鵝雁亦復如是。有餘無明與眼作障。故令見中鵝雁不了。故大經第八云。譬如遠觀空中鵝雁。為是虛空為是鵝雁。諦觀不已彷彿見之。十住菩薩于如來性少分知見。亦復如是。空如無明鵝等如性。不了之言在彼十住慧眼菩薩。何關二乘偏空慧眼。是則別教地前皆悉不見。況通菩薩及兩二乘。復引法華穿鑿等喻。證第三觀圓住方見。法華疏中為鎖經文。觀約四教教約五時。當知教觀俱成約教。方顯彼部稱為獨妙。彼寄四教以釋觀者。初三藏教以眾生為高原。習觀為穿鑿。證理為清水。通觀以干慧為乾土。性地為濕土。見真為清水。別觀以空觀為

【現代漢語翻譯】現代漢語譯本因此才說不能完全明瞭。佛用佛眼來看就能完全明瞭。菩薩修行所以見得不完全明瞭。如果沒有修行，見解就能完全明瞭。住在十住位所以見得不完全明瞭。不住在任何地方，不執著任何事物，見解就能完全明瞭。為什麼說修行向果等位也看不見呢？回答是，所說的兩眼都看不見，是指次第而言。兩種觀都屬於偏假偏空，那麼慧法二眼都不能見到真性。你所引用的經文說慧眼能見，慧眼雖然是十住位的境界，但借用別教圓教的名稱，所以說十住以及慧眼能見。這是依圓教而說的。初住以上實際上就是佛眼。所以知道這是借用圓教的住位，稱為慧眼，不是說慧眼在十住位就能見到。其次引用《法華經》來證明慧眼，世尊最終成就尚且名為慧眼，何況十住位不能稱為慧？佛的慧眼，見到畢竟空，空即是中道。慧眼就是佛眼。說『如斯』，是指前面住位中的慧眼不能完全明瞭，比不上世尊慧眼的究竟。如同在無明長夜中見到中道的色彩，因為還有無明存在，所以見得不完全明瞭。空中鵝雁的情況也是這樣，因為還有剩餘的無明與眼作障礙，所以使得見到空中的鵝雁不完全明瞭。所以《大涅槃經》第八卷說：『譬如從遠處觀看空中的鵝雁，不知道是虛空還是鵝雁，仔細觀察也只是彷彿見到。』十住菩薩對於如來佛性，也只是少分知見，也是這樣。空如無明，鵝等如佛性。『不了』這句話，是指十住位的慧眼菩薩，與二乘偏空的慧眼無關。這樣說來，別教菩薩在登地之前都不能完全見到，更何況是通教菩薩以及二乘。又引用《法華經》穿鑿等的比喻，證明第三觀圓住才能見到。《法華經疏》中爲了鎖住經文，觀行約四教，教義約五時。應當知道教觀都成就，約教義，才能顯示《法華經》被稱為獨妙。它寄託於四教來解釋觀行，最初的三藏教以眾生為高原（比喻眾生的煩惱深重），習觀為穿鑿（比喻通過修行來破除煩惱），證理為清水（比喻證得真理）。通教觀以干慧為乾土（干慧：指沒有得到禪定的智慧），性地為濕土（性地：指眾生本具的佛性），見真為清水（見真：指見到真如本性）。別教觀以空觀為

【English Translation】 English version Therefore, it is said to be not fully understood. The Buddha sees with the Buddha's eye and fully understands. Because Bodhisattvas practice, they see incompletely. If there is no practice, then the seeing is complete. Abiding in the Ten Abodes, the seeing is incomplete. Not abiding or going, the seeing is complete. Why is it said that even in the stages of practice and progress, one does not see? The answer is that when it is said that both eyes do not see, it refers to the sequential meaning. Since both contemplations belong to partial emptiness and partial existence, then both the Wisdom Eye and the Dharma Eye do not see the true nature. When you quote the sutra saying that the Wisdom Eye sees, although the Wisdom Eye is the position of the Ten Abodes (Dashazhu, ten abodes of a Bodhisattva), it borrows the name of the Distinct Teaching and the Perfect Teaching, so it is said that the Ten Abodes and the Wisdom Eye see. This is spoken according to the Perfect Teaching. From the First Abode onwards, it is actually the Buddha's Eye. Therefore, it is known that this borrows the Abode of the Perfect Teaching and is called the Wisdom Eye, not that the Wisdom Eye in the Ten Abodes can see. Next, the Lotus Sutra is quoted to prove the Wisdom Eye. Even the World Honored One's ultimate attainment is called the Wisdom Eye, how much more so can the Ten Abodes not be called Wisdom? The Buddha's Wisdom Eye sees the ultimate emptiness, and emptiness is the Middle Way. The Wisdom Eye is the Buddha's Eye. When it is said 'like this', it refers to the Wisdom Eye in the previous Abodes not being fully clear, not reaching the ultimate of the World Honored One's Wisdom Eye. It is like seeing the color of the Middle Way in the night of ignorance. Because there is still ignorance remaining, the seeing is incomplete. The situation of geese in the sky is also like this. Because there is remaining ignorance obstructing the eye, it causes the seeing of geese in the sky to be incomplete. Therefore, the eighth volume of the Mahāparinirvāṇa Sūtra says: 'It is like looking at geese in the sky from afar, not knowing whether it is empty space or geese. Even when observing carefully, one only sees them vaguely.' The Bodhisattvas of the Ten Abodes have only a small portion of knowledge and vision of the Tathāgata-nature, and it is also like this. Emptiness is like ignorance, and geese are like the nature. The word 'incomplete' refers to the Wisdom Eye Bodhisattvas of the Ten Abodes, and has nothing to do with the Wisdom Eye of the Two Vehicles (Śrāvakas and Pratyekabuddhas) who are biased towards emptiness. In this way, all those before the ground in the Distinct Teaching cannot see completely, let alone the Bodhisattvas of the Common Teaching and the Two Vehicles. Furthermore, the metaphors of drilling and so on from the Lotus Sutra are quoted to prove that only the Perfect Abode of the Third Contemplation can see. In the commentary on the Lotus Sutra, in order to secure the sutra text, the contemplation is based on the Four Teachings, and the teachings are based on the Five Periods. It should be known that both teaching and contemplation are accomplished, and based on the teachings, the Lotus Sutra can be shown to be uniquely wonderful. It relies on the Four Teachings to explain the contemplation. The initial Tripiṭaka Teaching takes sentient beings as the high plateau (gaoyuan, metaphor for the heavy afflictions of sentient beings), the practice of contemplation as drilling (chuanzao, metaphor for breaking through afflictions through practice), and the realization of truth as clear water (qinghsui, metaphor for attaining the truth). The Common Teaching takes dry wisdom (ganhui, wisdom without samadhi) as dry soil, the nature-ground (xingdi, the inherent Buddha-nature of sentient beings) as wet soil, and seeing the truth (jianzheng, seeing the true nature) as clear water. The Distinct Teaching takes the contemplation of emptiness as

乾土。假觀為濕土。見中為清水。圓觀以五品為乾土。六根為濕。初住為清水。彼約教中。通約漸中四時教也。三藏為乾土。方等般若為濕土。法華為泥。見中為水。二義並以初住為水。令約修觀但修頓觀。圓教初心併名清水。不同彼疏克取初住方名清水。判位雖殊初后不二。故令即是依經起觀。二教下結前約教。言二教者。藏通也。故彼二教如干濕土全未有水。別教如泥。教道雜故不名清水。初心知中是故但云二教不詮。二行不到者。行即是觀。結前約觀即空假二觀。謂兩二乘通別入空。空行所攝。三藏菩薩通別出假。假行所攝。是故總云二觀不到。次第觀中中道雖非今文所用。證道同故。是故伹云二行不到。權教尚爾況復余耶。故云遍空乃至無有是處。次此三觀下。與前釋名三觀辨異。準釋三止意亦可知。此依摩訶衍等者。判前巧度次第三觀。雖有空假俱屬衍門。故此三觀用昔教中相待名義。以為總詮。次第教相以為能顯。次第三諦以為所顯。為是義故非圓頓相。雖非圓頓本為顯圓。復非別教但云依衍。故下結人位通大小。以義等者。此依大品摩訶衍門。釋三觀相。既未被會但成次第。以次第義隨次第相。三觀條然一一各別。此總標別相。若論下。約觀智人以釋別相。義即是教。教隨相別顯體不同。故使觀等未能

【現代漢語翻譯】現代漢語譯本乾土：假觀認為是濕土，見中認為是清水，圓觀認為五品位是乾土，六根是濕土，初住位是清水。這裡是按照教相判定的，總的來說是漸教中的四時教。三藏教是乾土，方等、般若教是濕土，法華教是泥土，見中認為是水。兩種說法都認為初住位是水。這是爲了讓人們按照修觀的方式，只修頓觀。圓教的初心都稱為清水，不同於《疏》中特別強調初住位才稱為清水。判定的位次雖然不同，但初后並無二致，所以說當下就是依據經典而生起的觀。『二教下結前約教』，這裡說的『二教』，指的是藏教和通教。所以這兩個教就像乾溼土一樣，完全沒有水。別教就像泥土，因為教道混雜，所以不稱為清水。初心知中，因此只說『二教不詮』。『二行不到』，這裡的『行』就是觀。總結前面所說的觀，就是空觀和假觀。指的是二乘人通過通教和別教入空，屬於空觀所攝；三藏菩薩通過通教和別教出假，屬於假觀所攝。所以總的說『二觀不到』。次第觀中，中道雖然不是本文所用的，但證道的道理相同，所以只說『二行不到』。權教尚且如此，更何況其他的呢？所以說『遍空乃至無有是處』。『次此三觀下』，這裡與前面解釋三觀的名稱，辨別三觀的差異。按照解釋三止的思路也可以理解。『此依摩訶衍等者』，判斷前面巧妙地度化眾生的次第三觀，雖然有空假，但都屬於大乘之門。所以這三種觀用以前教中的相對待的名義，作為總的解釋，用次第教的教相作為能顯，用次第三諦作為所顯。爲了這個道理，所以不是圓頓之相，雖然不是圓頓，但本來是爲了顯現圓頓，又不是別教，所以只說『依衍』。所以下面總結人位，貫通大小乘。『以義等者』，這是依據《大品般若經》的大乘之門，解釋三觀的相狀。既然還沒有被會歸，就只能成就次第，用次第的意義，隨著次第的相狀，三觀條理分明，一一各別。這是總標出別相。『若論下』，從觀智之人的角度來解釋別相。義就是教，教隨著相而有差別，顯現的本體不同，所以使得觀等未能。

【English Translation】 English version 『Dry soil』: The provisional contemplation (假觀, jiǎ guān) considers it as moist soil. The view of the middle (見中, jiàn zhōng) considers it as clear water. The perfect contemplation (圓觀, yuán guān) considers the five grades (五品, wǔ pǐn) as dry soil, the six senses (六根, liù gēn) as moist soil, and the initial dwelling stage (初住, chū zhù) as clear water. This is based on the doctrinal classification (教相, jiào xiàng), generally referring to the four periods of teaching (四時教, sì shí jiào) within the gradual teaching (漸教, jiàn jiào). The Tripitaka teaching (三藏教, sān zàng jiào) is dry soil, the Vaipulya (方等, fāng děng) and Prajna (般若, bō rě) teachings are moist soil, the Lotus teaching (法華教, fǎ huá jiào) is mud, and the view of the middle considers it as water. Both interpretations consider the initial dwelling stage as water. This is to encourage people to cultivate only the sudden contemplation (頓觀, dùn guān) according to the method of cultivation. The initial mind (初心, chū xīn) in the perfect teaching is all called clear water, unlike the commentary (疏, shū) which specifically emphasizes that only the initial dwelling stage is called clear water. Although the determined stages are different, the beginning and the end are not two, so it is said that the present is the contemplation arising from the scriptures. 『The two teachings below conclude the previous doctrinal classification.』 The 『two teachings』 here refer to the Tripitaka teaching and the Common teaching (通教, tōng jiào). Therefore, these two teachings are like dry and moist soil, completely without water. The Distinct teaching (別教, bié jiào) is like mud, because the teachings and paths are mixed, so it is not called clear water. The initial mind knows the middle, therefore it is only said that 『the two teachings do not explain.』『The two practices do not reach,』 the 『practice』 here is contemplation. Summarizing the previously mentioned contemplations, they are the contemplation of emptiness (空觀, kōng guān) and the contemplation of provisionality (假觀, jiǎ guān). It refers to the two vehicles (二乘, èr shèng) entering emptiness through the Common and Distinct teachings, belonging to the contemplation of emptiness; the Tripitaka Bodhisattvas (菩薩, pú sà) exiting provisionality through the Common and Distinct teachings, belonging to the contemplation of provisionality. Therefore, it is generally said that 『the two contemplations do not reach.』 In the sequential contemplation (次第觀, cì dì guān), although the middle way (中道, zhōng dào) is not used in this text, the principle of attaining the path is the same, so it is only said that 『the two practices do not reach.』 If even the provisional teaching (權教, quán jiào) is like this, what about the others? Therefore, it is said 『pervading emptiness and even there is no such place.』『Next, these three contemplations below,』 here, the names of the three contemplations are explained, and the differences between the three contemplations are distinguished. It can also be understood according to the idea of explaining the three cessations (三止, sān zhǐ). 『This relies on the Mahayana (摩訶衍, mó hē yǎn) etc.,』 judging the previous skillful means of delivering sentient beings, the sequential three contemplations, although there are emptiness and provisionality, they all belong to the gate of the Mahayana. Therefore, these three contemplations use the relative names and meanings in the previous teachings as a general explanation, use the doctrinal characteristics of the sequential teaching as the able to reveal, and use the sequential three truths (三諦, sān dì) as the revealed. For this reason, it is not the aspect of the perfect and sudden (圓頓, yuán dùn), although it is not perfect and sudden, it is originally to reveal the perfect and sudden, and it is not the Distinct teaching, so it is only said 『relying on the yana (衍, yǎn).』 Therefore, the following summarizes the stages of people, connecting the small and large vehicles. 『Because the meaning is the same,』 this is based on the Mahayana gate of the Mahaprajnaparamita Sutra (大品般若經, dà pǐn bō rě jīng), explaining the characteristics of the three contemplations. Since it has not yet been converged, it can only achieve sequence, using the meaning of sequence, following the characteristics of sequence, the three contemplations are clearly distinct, each separate. This is a general indication of the distinct characteristics. 『If discussing below,』 explaining the distinct characteristics from the perspective of the person of contemplation and wisdom. Meaning is teaching, teaching differs according to characteristics, the revealed essence is different, so that contemplation etc. are unable to.

融即。前二觀權中道觀實。三觀展轉遞為淺深。觀因智果。因既差別。果亦如之。故使三智展轉優劣有前有後。觀法雖通行人各別。故使三觀攝於大小。一切諸位咸入其中。通含二教故云諸位。旁挾聲聞故通於小。是故若言次第則唯在於大。若論其人則通收大小。故觀智后更論於人。故知空觀二乘唯小。通教菩薩義通於大。別雖入空一向在大。通別並有入假菩薩。亦一向大。通教利根後心有分。謂被接者。別人初地方乃現前。是故諸位大小不同。若論權門唯應廢藏。且從次第故亦置圓。次明圓頓。用絕待名以為能詮。一諦三諦以為所顯。上下文相對當分明。于中初止次觀后明同時。初明止中有法喻合。初法文中。止為能緣諦為所繫。是故經云。系緣法界法界不異能所一故。次譬中。雙譬止諦三一不二。止諦下合。初法說中。止之與諦並即一而三。譬中通譬三一不二。閤中諦則即一而三。止則即三而一。文似不同意顯止諦三一不二。不二而二。以觀下。明觀也。觀之與境雖復互作觀發之名。以觀故發以發故觀。同時體遍能所皆悉即一而三。次譬中。亦譬三一不二。合止約諦即一而三。觀之與境亦即一而三。所觀是境所發是觀。合觀與止文翻倒者。亦只明於三一體等。然止觀既一緣照不殊。諦境名異本是一法。法于止觀使

【現代漢語翻譯】現代漢語譯本融合即是。前面的空觀和假觀是權巧方便，中道觀才是真實。三種觀法輾轉遞進，有淺有深。觀是因，智是果。因既然有差別，果也同樣如此。所以使得三種智慧輾轉優劣，有先有後。觀法雖然普遍通行，但修行的人各有差別，所以使得三種觀法涵蓋大小乘，一切諸位都包含在其中。普遍包含二教，所以稱為『諸位』。旁邊兼帶聲聞乘，所以通於小乘。因此，如果說次第，則只在于大乘。如果論及其人，則大小乘都包含。所以觀智之後再論及人。因此可知，空觀二乘唯屬於小乘，通教菩薩義理通於大乘。別教雖然入空觀，但一向屬於大乘。通教和別教都有入假觀的菩薩，也一向屬於大乘。通教利根菩薩的後心有一部分，指的是被接引的人。別教菩薩初地才顯現。因此，諸位的大小不同。如果論權巧方便之門，只應廢除藏教。且從次第的緣故，也設定圓教。其次說明圓頓。用絕待之名作為能詮釋的，用一諦和三諦作為所顯明的。上下文相對照，應當分明。其中，先是止，其次是觀，後面說明同時。先說明止，其中有法喻結合。先說法文中，止是能緣，諦是所繫。所以經中說：『系緣法界，法界不異，能所一故』。其次在譬喻中，雙重譬喻止和諦的三一不二。止和諦下文結合。最初的法說中，止和諦並列，即一而三。譬喻中，普遍譬喻三一不二。結合中，諦則是即一而三，止則是即三而一。文字似乎不同，意思卻顯明止和諦的三一不二，不二而二。以下用觀來說明觀。觀和境雖然互相作用，有觀發之名。因為觀的緣故而發，因為發的緣故而觀。同時體遍，能所都悉即一而三。其次在譬喻中，也譬喻三一不二。結合止約諦，即一而三。觀和境也即一而三。所觀的是境，所發的是觀。結合觀和止，文字翻倒，也只是說明三一體等。然而止觀既然是一，緣照沒有差別，諦和境名稱不同，本質上是一法。法在於止觀，使得

【English Translation】 English version Fusion is such that. The preceding two contemplations, provisional contemplation and the contemplation of the Middle Way, are real. The three contemplations revolve and progress, with varying degrees of depth. Contemplation is the cause, and wisdom is the result. Since the causes are different, so are the results. Therefore, the three wisdoms are superior or inferior in turn, with some preceding and some following. Although the methods of contemplation are universal, practitioners differ, so the three contemplations encompass both Mahayana and Hinayana, and all positions are included within them. Universally encompassing the two teachings, hence the term 'all positions'. Incidentally including the Sravaka Vehicle, thus encompassing the Hinayana. Therefore, if we speak of sequence, it only exists in the Mahayana. If we discuss the people involved, it includes both Mahayana and Hinayana. Therefore, after discussing the wisdom of contemplation, we discuss the people involved. Thus, it is known that the contemplation of emptiness in the Two Vehicles belongs only to the Hinayana, while the meaning of the Bodhisattva in the Common Teaching extends to the Mahayana. Although the Distinct Teaching enters the contemplation of emptiness, it always belongs to the Mahayana. Both the Common and Distinct Teachings have Bodhisattvas who enter the contemplation of provisional existence, and they always belong to the Mahayana. The sharp-witted Bodhisattvas of the Common Teaching have a share in the later mind, referring to those who are being guided. The Bodhisattvas of the Distinct Teaching only manifest at the first Bhumi. Therefore, the positions differ in size. If we discuss the expedient means, we should only abolish the Tripitaka Teaching. However, due to the sequence, we also establish the Perfect Teaching. Next, explain the Perfect and Sudden. Use the name of absolute relativity as the explainer, and use the One Truth and Three Truths as what is revealed. The context should be clear in relation to each other. Among them, first is cessation (止, Zhi), then contemplation (觀, Guan), and later explain simultaneity. First, explain cessation, which includes the combination of Dharma and metaphor. First, in the Dharma text, cessation is the able-to-connect (能緣, Neng Yuan), and truth (諦, Di) is what is connected to (所繫, Suo Xi). Therefore, the sutra says: 'Connecting to the Dharmadhatu, the Dharmadhatu is not different, the able and the connected are one.' Next, in the metaphor, there is a double metaphor for the non-duality of the three-in-one of cessation and truth. Cessation and truth are combined below. In the initial Dharma explanation, cessation and truth are both one and three. In the metaphor, it universally metaphors the non-duality of the three-in-one. In the combination, truth is the one-in-three, and cessation is the three-in-one. The words seem different, but the meaning clearly shows the non-duality of the three-in-one of cessation and truth, non-dual and yet dual. Below, use contemplation to explain contemplation. Although contemplation and object interact, there is the name of contemplation arising. Because of contemplation, it arises; because of arising, there is contemplation. Simultaneously, the substance pervades, and the able and the connected are all one and three. Next, in the metaphor, it also metaphors the non-duality of the three-in-one. Combining cessation with truth, it is one and three. Contemplation and object are also one and three. What is contemplated is the object, and what arises is contemplation. Combining contemplation and cessation, the words are reversed, but it only clarifies the equality of the three-in-one. However, since cessation and contemplation are one, and the connection and illumination are not different, the names of truth and object are different, but they are essentially one Dharma. The Dharma is in cessation and contemplation, making

無差別。仍分能所而一而三。是故不須前後定執。譬中言摩醯首羅者。色頂天主一面三目。嚴彼天顏而照大千。嚴天顏者。譬眾德備。照大千者。譬于遍見。不權不實下。顯妙斥粗。不權不實斥前三觀權實淺深。不優不劣斥前三智優劣前後。不併不別寄伊字譬總斥觀智。不大不小斥前三人諸位大小。次引中論者。證三觀三止相即互融。次引金剛。譬止觀與境其體不二。眼喻下合譬。可見。然止觀諦境不二而二。義意似同不無差別。止觀二法雖即不二寂照宛然。諦境二法雖對止觀分於二名。然實無有二體之別。故此喻文分于止觀以喻日眼。諦境一。名同喻一色。眼日色三無前無後。若見下結勸。勸曉文旨。何但下。總明開顯也。開前諸名同一實相。此即舉況總標。何但此圓三一相即。總前一切次第中名同開入實。其相下。次示開相。初開顯體中次第三止三觀。同成絕待一妙止觀。教既開已體無復粗。次體真下。約顯體名。開釋名中相待粗名。即成妙名。名既即妙體亦無粗。還於體真具前釋名三止三觀。準例亦應隨緣方便及息二邊。俱明三止三觀等妙。不更論者。體真已妙即是后二。故不復論。世人多迷以相待名顯相待體。豈復至此識開次第及相待名悉成絕耶。若得此意以銷下文。諸義自顯。如此下結也。既云諸義但一念

心。當知一理應一切名。亦是一理應一切理。故云不動乃至差別。經云下。引凈名證。雖多下。引般若證。眾名下結成也。既開前來一切名義。圓外無法故云皆圓。用如此名顯于妙體。是故名為教相顯體。相待絕待等者。結嘆。相待絕待結前釋名成不思議。對體結前次第教相所顯成不思議。立名之法各主所詮。故云對體。今開顯竟。名無別趣體無別理。皆遍一切不障一切。故云無礙。皆攝一切無所減少。故云具足無減。具足故頓無減故圓。如此方能顯止觀體。

○次明眼智者。依教起行亦是以能而顯于所。初且總釋亦名來意。初云體則非知非見等者。所顯之體。實非眼智及以因果。所言非者。非由能顯方始有所。以有所故令能有功。還由於能令所可見。故云雖叵知見由於眼智則可知見。故云眼見智知。此以佛眼一切種智。為能知見。如此妙體依名而說。尚已是難。況名下體而可示人。雖叵下。總明能顯。理雖若是。約事必須眼智止觀以為能顯。止觀為因下。別判也。由於止觀方得智眼。由於智眼方能顯體。是故止觀名為遠因智眼名近。其體冥妙下。釋能顯意。其體既妙何可分別。然寄眼智使體可見。三止者下。正釋也。初釋次第近遠二因。即三止三觀以對三諦。成於三眼三智故也。初明三止者。隨緣止中言陀羅

【現代漢語翻譯】現代漢語譯本心。須知一個真理可以對應一切名稱，也是一個真理可以對應一切道理。所以說『不動』乃至『差別』。《經》中說，引用《維摩詰經》來證明。『雖多』以下，引用《般若經》來證明。『眾名』以下是總結。既然開顯了前面一切名稱和意義，圓融之外沒有其他，所以說『皆圓』。用這樣的名稱來彰顯微妙的本體，因此稱為『教相顯體』。『相待絕待』等，是總結讚歎。『相待絕待』總結前面解釋名稱，成就不可思議。『對體』總結前面次第教相所顯，成就不可思議。建立名稱的方法各自著重所要表達的，所以說『對體』。現在開顯完畢，名稱沒有別的意義，本體沒有別的道理，都周遍一切，不妨礙一切，所以說『無礙』。都包含一切，沒有減少，所以說『具足無減』。具足所以頓悟，無減所以圓滿。這樣才能顯現止觀的本體。

其次說明眼智。依靠教義而修行，也是用能動的一方來顯現所要顯現的一方。首先總的解釋名稱的來意。開始說『體則非知非見』等，所要顯現的本體，實際上不是眼智以及因果。所說的『非』，不是因為能顯現的一方才開始有所顯現。因為有所顯現，才能使能顯現的一方有作用。反過來又因為能顯現的一方，才能使所顯現的一方被看見。所以說雖然難以知見，但通過眼智就可以知見，所以說『眼見智知』。這是用佛眼一切種智作為能知能見。如此微妙的本體，依靠名稱來說明，尚且已經很難，更何況沒有名稱而可以向人展示。『雖叵』以下，總的說明能顯現的一方。道理雖然是這樣，但從事實上來說，必須依靠眼智止觀作為能顯現的一方。『止觀為因』以下，分別判斷。因為有了止觀，才能得到智慧之眼；因為有了智慧之眼，才能顯現本體。所以止觀稱為遠因，智慧之眼稱為近因。『其體冥妙』以下，解釋能顯現的意義。本體既然如此微妙，怎麼可以分別？然而憑藉眼智使本體可以被看見。『三止者』以下，正式解釋。首先解釋次第、近遠兩種原因，即用三止三觀來對應三諦，成就三眼三智。首先說明三止，隨緣止中說陀羅（Dharani）...

【English Translation】 English version The mind. Know that one principle corresponds to all names, and it is also one principle that corresponds to all reasons. Therefore, it is said 'immovable' and even 'differentiation'. The Sutra says, citing the Vimalakirti Sutra to prove it. 'Although many' below, citing the Prajna Sutra to prove it. 'Many names' below is the conclusion. Since all the previous names and meanings have been revealed, there is nothing outside of the perfect and complete, so it is said 'all are perfect'. Using such names to manifest the subtle essence, therefore it is called 'teaching aspect manifesting the essence'. 'Relative and absolute' etc., is a summary of praise. 'Relative and absolute' summarizes the previous explanation of names, achieving the inconceivable. 'Corresponding to the essence' summarizes the previous sequential teachings, achieving the inconceivable. The methods of establishing names each focus on what they want to express, so it is said 'corresponding to the essence'. Now that the revelation is complete, names have no other meaning, and the essence has no other reason, they are all pervasive and do not hinder anything, so it is said 'unobstructed'. They all encompass everything, without diminishing anything, so it is said 'complete without reduction'. Complete, therefore sudden enlightenment; without reduction, therefore perfect. Only in this way can the essence of cessation and contemplation be revealed.

Next, explaining the eye and wisdom. Relying on the teachings to practice is also using the active side to manifest what is to be manifested. First, generally explain the intention behind the name. Starting with 'the essence is neither known nor seen' etc., the essence to be manifested is actually not the eye and wisdom, nor cause and effect. The 'not' that is said is not because the manifesting side begins to manifest. Because there is manifestation, the manifesting side can have an effect. Conversely, because of the manifesting side, the manifested side can be seen. Therefore, although it is difficult to know and see, it can be known and seen through the eye and wisdom, so it is said 'the eye sees, wisdom knows'. This is using the Buddha's eye and all-knowing wisdom as the knower and seer. Such a subtle essence, relying on names to explain, is already difficult, let alone being able to show it to people without names. 'Although difficult' below, generally explains the manifesting side. Although the principle is like this, in reality, one must rely on the eye, wisdom, cessation, and contemplation as the manifesting side. 'Cessation and contemplation as the cause' below, distinguishes and judges. Because there is cessation and contemplation, one can obtain the eye of wisdom; because there is the eye of wisdom, one can manifest the essence. Therefore, cessation and contemplation are called the distant cause, and the eye of wisdom is called the near cause. 'Its essence is mysterious' below, explains the meaning of the manifesting side. Since the essence is so mysterious, how can it be distinguished? However, relying on the eye and wisdom makes the essence visible. 'The three cessations' below, formally explains. First, explain the sequential, near, and distant causes, that is, using the three cessations and three contemplations to correspond to the three truths, achieving the three eyes and three wisdoms. First, explaining the three cessations, in cessation according to conditions, it says Dharani (陀羅尼)...

尼者。總持諸法圓頓三止。俱得名為陀羅尼也。今明次第故約出假持法義便。故云分別藥病。又大論明陀羅尼者。屬慧性故宜對出假。若言五百陀羅尼。一一皆是中道正慧則非此中意也。法眼豁開破障通無知者。具能知病識藥及以授藥。能破事中障于神通化道無知。不以二相見諸佛土者。雖引彼文用義稍別。彼以如來發得天眼。對斥小宗修得天眼。即顯大乘住不思議。名不二相而亦能見三土不同。今方便隨緣常在俗諦。不同凡夫之有。不同二乘之無。名不二相。出假分別凈土因果。名見諸佛土。是則下。結成次第意也。問下料簡也。初約慧眼一切智廣辨。次餘二眼二智略例。初問可見。次答中。先約四句依大經文。彼經十五廣釋四句。今但借彼知見之名。非全用意。問。前文因觀發者為智。今此以因聞生者為知。文既不同云何用此而釋于彼。答。名異義同。聞是慧性觀亦慧性。問。亦知亦見對二乘竟。見而非知。何得重對辟支佛耶。答。前據佛世聞教二乘。二人俱是亦知亦見。見而非知。據無佛世獨覺辟支佛。是故重以支佛別對。複次下重約信法以對知見。問。前明眼智止觀為因。今何得以信法為因。答。聞同於觀思同於止。義類相似故得對之。次明不次第者。初總斥。云不如此者。一心不同次第故也。如前下開前遠

【現代漢語翻譯】現代漢語譯本尼者（尼姑）。總持一切法，圓滿頓悟三止（止息、止靜、止觀），都可稱為陀羅尼（總持；咒語）。現在爲了闡明次第，所以依據出假（從空出假）持法的意義來方便解說，因此說『分別藥病』。又，《大智度論》闡明陀羅尼屬於慧性，所以適合對應出假。如果說五百陀羅尼，每一個都是中道正慧，那就不是這裡的含義了。『法眼豁開，破障通無知』的人，完全能夠知曉病癥、識別藥物以及給予藥物，能夠破除事相中對於神通化道的障礙和無知。『不以二相見諸佛土』，雖然引用了那段經文，但使用的意義稍有不同。那裡是以如來發得的天眼，來反駁小乘宗派修得的天眼，從而彰顯大乘安住于不可思議的境界，名為不二之相，但也能見到三土（法身土、報身土、應身土）的不同。現在方便隨順因緣，常在俗諦（世俗諦），不同於凡夫的有，也不同於二乘的無，名為不二之相。出假分別凈土的因果，名為見諸佛土。『是則下』，總結成就次第的意義。『問下』是料簡（辨析）。首先，依據慧眼一切智來廣泛辨析，其次，其餘二眼二智略作舉例。最初的提問是關於『可見』。接下來的回答中，首先依據四句（四種判斷句式），依據《大般涅槃經》的經文。那部經的第十五卷廣泛解釋了四句，現在只是借用其中知見（知覺與見解）的名稱，並非完全採用其中的含義。提問：前面的經文說因觀（觀照）而生髮的是智（智慧），現在這裡說因聞（聽聞）而生髮的是知（知覺），經文既然不同，怎麼能用這個來解釋那個呢？回答：名稱不同，意義相同。聞是慧性，觀也是慧性。提問：『亦知亦見』是針對二乘（聲聞乘和緣覺乘）說的，『見而非知』，怎麼能再次針對辟支佛（緣覺）呢？回答：前面是根據佛在世時聽聞教法的二乘，這兩種人都是『亦知亦見』。『見而非知』，是根據沒有佛在世時獨自覺悟的辟支佛，所以再次用辟支佛來單獨對應。其次，下面再次依據信法（信解佛法）來對應知見。提問：前面闡明眼智止觀是原因，現在為什麼能以信法為原因呢？回答：聞類似於觀，思類似於止，意義類別相似，所以可以對應。其次，闡明不次第（沒有次第），最初總的駁斥，說『不如此者』，是因為一心不同於次第的緣故。『如前下』，開啟前面的遠意。

【English Translation】 English version 『Nuns』 (Nizhe). The complete upholding of all Dharmas, the perfect and immediate realization of the three cessations (cessation of afflictions, cessation of thoughts, cessation of contemplation), can all be called Dharani (total retention; mantra). Now, in order to clarify the sequence, we conveniently explain based on the meaning of 『emerging from emptiness to temporarily establish』 (chujia) and upholding the Dharma, hence the saying 『distinguishing medicine and illness』. Furthermore, the Mahaprajnaparamita-sastra clarifies that Dharani belongs to the nature of wisdom, so it is suitable to correspond to 『emerging from emptiness to temporarily establish』. If it is said that the five hundred Dharanis, each and every one of them is the correct wisdom of the Middle Way, then that is not the meaning here. Those whose 『Dharma eye is wide open, breaking through obstacles and understanding ignorance』 are fully capable of knowing the illness, recognizing the medicine, and administering the medicine, able to break through the obstacles and ignorance in phenomena regarding supernatural powers and transformative paths. 『Not seeing the Buddha lands with two appearances』, although that passage is quoted, the meaning used is slightly different. There, it uses the divine eye attained by the Tathagata to refute the divine eye attained by the lesser vehicle schools, thereby highlighting that the Mahayana abides in the inconceivable realm, called the non-dual appearance, but can also see the differences in the three lands (Dharmakaya land, Sambhogakaya land, Nirmanakaya land). Now, conveniently following conditions, constantly abiding in the conventional truth (relative truth), different from the 『existence』 of ordinary people, and different from the 『non-existence』 of the two vehicles, called the non-dual appearance. 『Emerging from emptiness to temporarily establish』 distinguishes the causes and effects of the Pure Land, called 『seeing the Buddha lands』. 『The following』 concludes and establishes the meaning of the sequence. 『The following question』 is a differentiation (analysis). First, broadly analyze based on the wisdom eye and the all-knowing wisdom, and second, briefly exemplify the remaining two eyes and two wisdoms. The initial question is about 『visible』. In the following answer, first, based on the four phrases (four types of judgment sentences), based on the sutra text of the Mahaparinirvana Sutra. The fifteenth volume of that sutra extensively explains the four phrases, now it only borrows the names of 『knowing and seeing』 (perception and views) within them, not fully adopting their meanings. Question: The previous sutra text said that what arises from contemplation (guanzhao) is wisdom (zhi), now here it says that what arises from hearing (tingwen) is knowing (zhijue), since the sutra texts are different, how can this be used to explain that? Answer: The names are different, the meanings are the same. Hearing is the nature of wisdom, and contemplation is also the nature of wisdom. Question: 『Also knowing and seeing』 is said in relation to the two vehicles (Sravakayana and Pratyekabuddhayana), 『seeing but not knowing』, how can it be directed again at Pratyekabuddhas (solitary realizers)? Answer: The former is based on the two vehicles who heard the teachings when the Buddha was in the world, both of these people 『also know and see』. 『Seeing but not knowing』 is based on the Pratyekabuddhas who awakened alone when there was no Buddha in the world, so it is again used to separately correspond to the Pratyekabuddhas. Secondly, below, again based on faith in the Dharma (faith and understanding of the Buddha's teachings) to correspond to knowing and seeing. Question: The previous explanation clarified that the eye, wisdom, cessation, and contemplation are the cause, now why can faith in the Dharma be the cause? Answer: Hearing is similar to contemplation, thinking is similar to cessation, the meaning categories are similar, so they can correspond. Secondly, clarifying the non-sequential (without sequence), the initial general refutation, saying 『not like this』, is because one mind is different from the reason for the sequence. 『As before』 opens the previous distant meaning.

由成不次第。次得體下。開前近由成不次第。次眼故下。明近由體同。遠由既其止觀相即。近由亦應眼智不二。因果相順故也佛眼下。釋眼智也。王三昧去引證佛眼具五眼。故云一切悉入其中。大品下引證佛智具三智。故皆云學。三智四智至下當釋。問下料簡智眼。初問者。言欲得者。或是一人前後欲得。或是多人各各欲得。但云當學豈名一心。答意者。法在一心說必次第。豈說次第。令法縱橫。金剛下。明五眼者。皆云佛有故在一心。只約一眼有五用者。應云佛眼而有四用。云何言五。答。此約五眼而論體用。故佛眼為體四眼為用。若作總別者。如涅槃是總三德是別。五眼亦爾。只是圓常不思議眼。名為佛眼。而有見中乃至見於色等五用。故得五名。是則佛己一體五眼開發。非為本無至佛方有。所以者何下釋。然此五眼天親無著非不解釋。未若智論最為委悉。三十九云。佛肉眼者。見因緣粗色。乃至亦過人所見名肉眼者。見形顯色不異於人。人見不遠所見又倒。如近看小則大。遠看大則小。乃至諸色若遠觀者。則但見於空一顯色。大品云。如來肉眼見於大千。論問曰。如來何故但見大千。答。若佛肉眼應過大千。但以風輪為隔障故不見異界。又有菩薩住大千上。據理亦合見大千外。問。何不修肉眼令見遠耶。答。若

無天眼則強修肉眼。令見於遠。又云。佛法難思。佛肉眼或能遠見故也。若不及佛者。漸漸減之。二千一千乃至一洲。是名肉眼小凈。故據理盡說。佛肉眼見法界粗色。論依教道附近小宗。是故但云見於大千。若但以先世施燈明等。及以輪王終不能見至百由旬。若小菩薩亦不過此。問。日月去地四萬二千由旬。人皆見之見百由旬何足為奇。答。日月有光令人得見。余色不爾。天眼乃見。人雖云見所見猶倒。日月方圓五十由旬。所見不過如扇許大。菩薩不爾。問。見何等色。答。見可見色名為肉眼。論中不明修肉眼法。若欲比知施燈明等下因也。菩薩更加慈心伏惑。故所見漸廣乃至大千。亦能照細色下明天眼者。如微塵名為細色。諸天天眼下不見上。梵王不過見於大千。佛見過此名佛天眼。大品云。佛告須菩提。佛天眼見於尼吒。亦見十方恒沙世界。死此生彼及善惡等。論無修相。如那律緣亦是其事。言過天者。諸天報得極如梵王。今見十方尚過那律。何況梵王。是故凈名正呵那律旁折梵王。達粗細色下明慧眼者。言如二乘所見者。且約次第一往而說。據理亦應云過二乘。二乘但見大千之內粗細色空。佛見法界假中俱空。大品云。云何名菩薩摩訶薩慧眼凈。佛告舍利弗。慧眼菩薩不作是念。有為無為世出世。漏無漏一切

【現代漢語翻譯】現代漢語譯本無天眼（沒有天眼通）就勉強修習肉眼（凡夫的眼睛），使之能夠看到遠方。又說，佛法不可思議，佛的肉眼或許能夠遠見。如果不及佛，就漸漸減少，二千由旬、一千由旬乃至一洲（一個大洲的範圍）。這叫做肉眼小凈。所以根據道理儘量說，佛的肉眼能見到法界（宇宙）的粗色（粗顯的物質）。《論》依據教義說道附近的小宗，因此只說見到大千世界。如果僅僅憑藉前世佈施燈明等功德，以及轉輪聖王（擁有統治世界的福報者），最終也不能見到百由旬的範圍。小菩薩（初發菩提心的修行者）的見力也不超過這個範圍。問：太陽和月亮距離地面四萬二千由旬，人們都能看見，看見百由旬有什麼可奇怪的？答：太陽和月亮有光芒，使人能夠看見。其他的顏色不是這樣，需要天眼才能看見。人雖然說看見了，但所見到的影像卻是顛倒的。太陽和月亮的方圓有五十由旬，所見到的不過像扇子那麼大。菩薩不是這樣。問：見到什麼樣的顏色？答：見到可以見到的顏色，這叫做肉眼。《論》中沒有說明修習肉眼的方法。如果想要比較得知，佈施燈明等是下因（基礎）。菩薩更加上慈悲心來降伏煩惱，所以見到的範圍逐漸擴大，乃至大千世界。也能照見細色（微細的物質）。下面說明天眼：像微塵叫做細色。諸天天眼（各層天界天人的天眼）下不見上（只能看到比自己低的天界，不能看到比自己高的天界），梵王（色界最高天的天王）不過見到大千世界。佛超過這個範圍，這叫做佛天眼。《大品般若經》說：『佛告訴須菩提，佛的天眼能見到尼吒（微細難見的事物），也能見到十方恒河沙數的世界，眾生死此生彼以及善惡等。』《論》中沒有修習的方法，如阿那律（佛陀的弟子，以天眼第一著稱）的因緣也是這件事。說超過天眼，諸天報得的果報最多如梵王。現在（佛）能見到十方，尚且超過阿那律，何況梵王？因此《維摩詰經》正面呵斥阿那律，側面折服梵王。通達粗細色，下面說明慧眼：說如二乘（聲聞乘和緣覺乘）所見到的，且按照次第，一次性地說。根據道理也應該說超過二乘。二乘只能見到大千世界之內的粗細色空，佛見到法界假（現象）、中（本體）都空。《大品般若經》說：『什麼叫做菩薩摩訶薩慧眼清凈？佛告訴舍利弗，慧眼菩薩不作這樣的念頭：有為（有生滅變化的事物）、無為（沒有生滅變化的事物），世間（輪迴的世界）、出世間（解脫的世界），有漏（有煩惱的事物）、無漏（沒有煩惱的事物），一切都是空。』

【English Translation】 English version Without divine eyes (without the power of clairvoyance), one forcibly cultivates the physical eye (the eyes of ordinary people) to enable it to see far away. It is also said that the Buddha's Dharma is inconceivable, and the Buddha's physical eye may be able to see far. If it is not as good as the Buddha's, it will gradually decrease, two thousand yojanas, one thousand yojanas, or even one continent (the scope of a large continent). This is called small purification of the physical eye. Therefore, according to reason, it is said as much as possible that the Buddha's physical eye can see the coarse colors (obvious matter) of the Dharma Realm (the universe). The 'Treatise' bases its teachings on nearby small sects, so it only says that it sees the great chiliocosm. If one only relies on the merits of offering lamps in previous lives, and the Cakravartin (one who has the blessing to rule the world), one will ultimately not be able to see the range of a hundred yojanas. The power of sight of a small Bodhisattva (a practitioner who has just developed Bodhicitta) does not exceed this range. Question: The sun and moon are 42,000 yojanas away from the earth, and people can see them. What is so strange about seeing a hundred yojanas? Answer: The sun and moon have light, which enables people to see them. Other colors are not like this and require divine eyes to see. Although people say they see, the images they see are reversed. The sun and moon are fifty yojanas in diameter, and what they see is no more than the size of a fan. Bodhisattvas are not like this. Question: What kind of colors do you see? Answer: Seeing the colors that can be seen is called the physical eye. The 'Treatise' does not explain the method of cultivating the physical eye. If you want to compare and know, offering lamps is a basic cause. Bodhisattvas add compassion to subdue afflictions, so the range of what they see gradually expands, even to the great chiliocosm. They can also see subtle colors (subtle matter). The following explains the divine eye: things like dust are called subtle colors. The divine eyes of the devas (the divine eyes of the devas in each heaven) cannot see above (they can only see the heavens lower than themselves, not the heavens higher than themselves), and the Brahma King (the king of the highest heaven in the Form Realm) can only see the great chiliocosm. The Buddha exceeds this range, which is called the Buddha's divine eye. The 'Mahaprajnaparamita Sutra' says: 'The Buddha told Subhuti that the Buddha's divine eye can see Nita (subtle and difficult-to-see things), and can also see the ten directions of the Ganges River sand worlds, the death and birth of sentient beings, and good and evil, etc.' The 'Treatise' does not have a method of cultivation, such as the story of Anuruddha (the Buddha's disciple, known as the best in divine eyes). Saying that it exceeds the divine eye, the reward obtained by the devas is at most like the Brahma King. Now (the Buddha) can see the ten directions, even exceeding Anuruddha, let alone the Brahma King? Therefore, the 'Vimalakirti Sutra' directly rebukes Anuruddha and indirectly subdues the Brahma King. Understanding coarse and subtle colors, the following explains the wisdom eye: saying that what is seen by the two vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) is said in order, once and for all. According to reason, it should also be said to exceed the two vehicles. The two vehicles can only see the coarse and subtle colors and emptiness within the great chiliocosm, while the Buddha sees that the phenomena (phenomena) and the essence (essence) of the Dharma Realm are both empty. The 'Mahaprajnaparamita Sutra' says: 'What is called the pure wisdom eye of a Bodhisattva Mahasattva? The Buddha told Sariputra that a Bodhisattva with a wisdom eye does not have such thoughts: conditioned (things that have birth and death), unconditioned (things that do not have birth and death), mundane (the world of reincarnation), supramundane (the world of liberation), defiled (things with afflictions), undefiled (things without afflictions), everything is empty.'

知見。論云。肉眼見不遠。故修天眼。天眼虛誑故求慧眼。論文既云一切知見。是故即是過二乘也。修相者何。有人云。八道中正見是。能觀五陰倒故。有云。能緣涅槃。有云。三脫門相應慧能開涅槃門。有云。能觀實際通達悉知。有言。定心知諸相。有云。空是。有云。十八空是。有云。世出世是。是則名為慧眼修相。復有說言行於中道。問。二乘亦有慧眼。何不云無法不見。答。二乘但能總相而見又是有量。佛見無量無有邊底。佛與二乘既二相不同。驗知修法二因各別。是故文中所有眾釋不出空中。空屬二乘中屬於佛。彌顯修發二義不同。如初三釋及第五下三釋。是共二乘修相。仍是通教依即空慧。若三藏二乘多依根本。與此不同。前第四釋及最後釋。即是圓修。圓修實際后時發得方名慧眼。是故亦應云過二乘。照達假名不謬等。名法眼者。但云如菩薩所見者。如別菩薩行向位中所見者是。亦寄次第故云假名。假名即是十六門法。據理亦應云過菩薩。任運真化究竟藥病。名佛法眼。大品云。云何名菩薩摩訶薩法眼。佛告舍利弗。法眼人者。隨信隨法三空五根。此業此果受某身生某處。某菩薩退不退得記不得記等。皆當知之。論云。菩薩摩訶薩初發心時。雖得肉天慧眼等。以見眾生種種不同。云何能得如是實法。故

【現代漢語翻譯】現代漢語譯本知見。《大智度論》中說：『肉眼見不了遠處，所以要修天眼。』但天眼所見是虛妄不實的，所以要追求慧眼。既然經文中說『一切知見』，因此這（佛的知見）就超過了二乘（聲聞、緣覺）。修相是什麼呢？有人說，八正道中的正見就是修相，因為它能觀察五陰的虛妄顛倒。有人說，修相是能緣于涅槃。有人說，與三解脫門相應的智慧能開啟涅槃之門。有人說，修相是能觀察實際，通達一切。有人說，以定心了知諸法之相。有人說，空就是修相。有人說，十八空就是修相。有人說，世間法和出世間法就是修相。這些都可稱為慧眼的修相。還有人說，修相是行於中道。問：二乘也有慧眼，為什麼不說『無法不見』呢？答：二乘只能見到總相，而且是有侷限的。佛所見是無量無邊際的。佛與二乘所見的相不同，可以驗證修法的因是不同的。因此，經文中的各種解釋都離不開空。空屬於二乘，中道屬於佛。更加明顯地顯示了修和發兩種意義的不同。如最初的三種解釋以及第五種解釋下的三種解釋，是與二乘共同的修相，仍然是通教所依的即空慧。如果三藏教的二乘多依根本智，就與此不同。前面的第四種解釋以及最後的解釋，就是圓修。圓修實際，在之後才能證得，才能稱為慧眼。因此也應該說超過二乘。照達假名而不謬誤等，稱為法眼。至於什麼是法眼，只是說『如菩薩所見』，如別教菩薩在行向位中所見的就是法眼。也依次第而說，所以說是假名。假名就是十六門法。據理來說，也應該說超過菩薩。任運真化，究竟藥病，名為佛法眼。《大品般若經》中說：『云何名為菩薩摩訶薩法眼？』佛告訴舍利弗：『法眼人，隨信隨法，通達三空、五根，知此業此果，受某身，生某處，某菩薩退不退，得記不得記等，都能知道。』《大智度論》中說：『菩薩摩訶薩初發心時，雖得肉眼、天眼、慧眼等，但因為見到眾生種種不同，怎麼能得到如是實法呢？』

【English Translation】 English version Knowledge and Vision. The Treatise says: 'The physical eye cannot see far, therefore one cultivates the heavenly eye (divyacakṣus).』 But the heavenly eye is deceptive, therefore one seeks the wisdom eye (prajñacakṣus). Since the text says 'all knowledge and vision,' therefore this (Buddha's knowledge and vision) surpasses the Two Vehicles (Śrāvaka and Pratyekabuddha). What is cultivating characteristics (lakṣaṇa)? Some say that right view (samyag-dṛṣṭi) in the Eightfold Path is cultivating characteristics, because it can observe the falseness and inversion of the five skandhas (pañca-skandha). Some say that cultivating characteristics is being able to focus on Nirvana. Some say that the wisdom corresponding to the three doors of liberation (trini vimokṣa-mukhāni) can open the door to Nirvana. Some say that cultivating characteristics is being able to observe reality (bhūta-tathatā), penetrating and knowing everything. Some say that knowing all characteristics with a concentrated mind is cultivating characteristics. Some say that emptiness (śūnyatā) is cultivating characteristics. Some say that the eighteen emptinesses (aṣṭādaśa śūnyatā) are cultivating characteristics. Some say that mundane and supramundane (laukika-lokottara) are cultivating characteristics. These can all be called cultivating characteristics of the wisdom eye. Still others say that cultivating characteristics is walking the Middle Way (madhyamā-pratipad). Question: The Two Vehicles also have the wisdom eye, why not say 'there is nothing unseen'? Answer: The Two Vehicles can only see the general characteristics (sāmānya-lakṣaṇa) and are limited. What the Buddha sees is immeasurable and without limit. Since the characteristics seen by the Buddha and the Two Vehicles are different, it can be verified that the causes of cultivating the Dharma are different. Therefore, the various explanations in the text cannot be separated from emptiness. Emptiness belongs to the Two Vehicles, and the Middle Way belongs to the Buddha. This more clearly shows that the meanings of cultivation and development are different. Such as the first three explanations and the three explanations under the fifth explanation, are common cultivating characteristics with the Two Vehicles, and are still the wisdom of immediate emptiness (tat-kṣaṇa-śūnyatā) relied upon by the Common Teaching (sādhāraṇa-yāna). If the Two Vehicles of the Tripiṭaka Teaching (Tripiṭaka-yāna) mostly rely on fundamental wisdom (mūla-jñāna), then it is different from this. The previous fourth explanation and the last explanation are the perfect cultivation (paripūrṇa-bhāvanā). Perfect cultivation of reality, only after it is attained, can it be called the wisdom eye. Therefore, it should also be said to surpass the Two Vehicles. Illuminating and reaching provisional names (prajñapti) without error, etc., is called the Dharma eye (dharmacakṣus). As for what the Dharma eye is, it is only said 'as seen by the Bodhisattvas,' such as what is seen by the Bodhisattvas of the Separate Teaching (pṛthag-jana-yāna) in the stages of practice. It is also said according to the order, so it is called provisional name. Provisional name is the sixteen doors of Dharma (ṣoḍaśa-dvāra-dharmāḥ). According to principle, it should also be said to surpass the Bodhisattvas. Spontaneous true transformation, ultimate medicine and disease, is called the Buddha Dharma eye (buddha-dharmacakṣus). The Mahāprajñāpāramitā Sūtra says: 'What is called the Dharma eye of a Bodhisattva Mahāsattva?' The Buddha told Śāriputra: 'A person with the Dharma eye, according to faith and according to Dharma, penetrates the three emptinesses (tri-śūnyatā), the five roots (pañcendriyāṇi), knows this karma and this result, receives a certain body, is born in a certain place, whether a certain Bodhisattva regresses or does not regress, receives prediction or does not receive prediction, etc., can all know.' The Mahāprajñāpāramitā Sūtra says: 'When a Bodhisattva Mahāsattva first arouses the mind of enlightenment (bodhicitta), although they obtain the physical eye, heavenly eye, wisdom eye, etc., but because they see that sentient beings are all different, how can they obtain such real Dharma?'

求法眼引導令入。故名法眼。又法眼有二。一分別二乘。二分別菩薩。分別二乘處處有文。分別菩薩即此文是。廣列一切因果行相。一切種種諸方便門。令眾生入是名法眼。既云一切因果。復云分別菩薩。是故當知亦過菩薩。于諸法中下。名佛眼者。但云見法實相從勝為名。大品云。云何佛眼。佛告舍利弗。菩薩摩訶薩求佛道時。入金剛三昧得一切種智。成就力無所畏十八不共知一切法(云云)。是名菩薩摩訶薩得菩提時佛眼凈相。論云。有人言。十住菩薩得佛眼與佛無別。如遍吉文殊具佛功德。而不作佛廣度眾生。是故生疑。故說佛眼遍見十方。是菩薩于余菩薩名大。于佛猶不遍知遍聞等也。問。眼應云見云何言聞。答。眾生智慧從六情入。能知六塵。人謂佛眼有所不聞。然諸經論皆云佛及菩薩俱得五眼。故知並作非張眼也。故今文中雖云佛有。理論眾生一切具足。何者。眼智既以止觀為因。止觀圓融眼智亦爾。論欲遍說。是故委論深淺不同。故經云下。引請觀音以證金剛。佛菩提滿權實智足。以此二智。能生三有菩提佛子。復云父母。而獨稱下。佛眼之意。故論四十五料簡云。佛見一切非是慧眼。云何而言慧眼見耶。答。慧眼成時轉名佛眼。乃至四眼失本名字。如河入海失本河名。何以故。肉天二眼有漏因緣。慧

【現代漢語翻譯】現代漢語譯本請求佛的法眼引導我們進入真理，所以稱為『法眼』（Dharma Eye）。而且，法眼有兩種：一是分別二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘），二是分別菩薩（Bodhisattva）。分別二乘的經文處處可見，而分別菩薩的經文就是這裡所說的。廣泛列舉一切因果的行相，一切種種的方便法門，使眾生能夠進入，這稱為『法眼』。既然說是一切因果，又說是分別菩薩，所以應當知道，法眼也超越了菩薩的境界。『于諸法中』以下，稱為『佛眼』（Buddha Eye），只是說見到諸法的真實相，這是從殊勝的角度來命名的。《大品般若經》（Mahāprajñāpāramitā Sūtra）中說：『什麼是佛眼？』佛告訴舍利弗（Śāriputra）：『菩薩摩訶薩（Bodhisattva-mahāsattva）在求佛道時，進入金剛三昧（Vajra-samādhi），獲得一切種智（Sarvākārajñāna），成就十力（Daśa-bala）、四無所畏（Caturbhi-vaiśāradyaiḥ）、十八不共法（Aṣṭādaśāveṇikadharma）和知一切法（Sarva-dharma）。』這就是菩薩摩訶薩證得菩提（Bodhi）時，佛眼清凈的相貌。《大智度論》（Mahāprajñāpāramitopadeśa）中說：『有人說，十住菩薩（Daśa-bhūmi Bodhisattva）得到的佛眼與佛沒有區別，如同普賢（Samantabhadra）、文殊（Mañjuśrī）具有佛的功德，但不成佛而廣度眾生。』因此產生疑問。所以說佛眼遍見十方，菩薩相對於其他菩薩來說是偉大的，但相對於佛來說，仍然不能完全知曉、完全聽聞等等。問：眼應該說是『見』，為什麼說是『聞』？答：眾生的智慧從六根（Ṣaḍindriya）進入，能夠知曉六塵（Ṣaḍviṣaya）。人們認為佛眼有所不聞，然而諸經論都說佛和菩薩都得到五眼（Pañca-cakṣuḥ），所以知道五眼是同時運作的，而不是隻張開一隻眼睛。所以現在文中雖然說是佛才有佛眼，但從理論上來說，眾生一切都具足佛眼。為什麼呢？因為眼和智是以止觀（Śamatha-vipaśyanā）為因，止觀圓融，眼和智也同樣圓融。論想要普遍地說明，所以詳細地論述了深淺的不同。所以經中『下』，引用請觀音（Avalokiteśvara）來證明金剛（Vajra）。佛的菩提圓滿，權智和實智都具足，用這兩種智慧，能夠產生三有（Tribhava）中的菩提佛子，又說是父母，而只稱『下』，是佛眼的用意。所以《四十五論》中料簡說：『佛見一切，不是慧眼（Prajñā-cakṣuḥ），為什麼說是慧眼見呢？』答：慧眼成就時，就轉名為佛眼，乃至四眼（Catur-cakṣuḥ）失去了本來的名字，如同河流入海，失去了本來的河流的名字。為什麼呢？因為肉眼（Māṃsa-cakṣuḥ）和天眼（Divya-cakṣuḥ）是有漏的因緣，慧

【English Translation】 English version Requesting the Dharma Eye of the Buddha to guide us in, hence the name 'Dharma Eye'. Moreover, there are two types of Dharma Eye: first, to differentiate between the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and second, to differentiate Bodhisattvas. Texts differentiating the Two Vehicles are found everywhere, while texts differentiating Bodhisattvas are what is being discussed here. It extensively lists all aspects of cause and effect, all kinds of expedient means, enabling sentient beings to enter, this is called 'Dharma Eye'. Since it speaks of all causes and effects, and also differentiates Bodhisattvas, therefore it should be known that the Dharma Eye also transcends the realm of Bodhisattvas. 'Among all dharmas' below, it is called 'Buddha Eye', simply stating that it sees the true nature of all dharmas, named from the perspective of superiority. The Mahāprajñāpāramitā Sūtra says: 'What is the Buddha Eye?' The Buddha told Śāriputra: 'When a Bodhisattva-mahāsattva seeks the Buddha path, enters the Vajra-samādhi, attains Sarvākārajñāna, accomplishes the Ten Powers (Daśa-bala), Four Fearlessnesses (Caturbhi-vaiśāradyaiḥ), Eighteen Uncommon Qualities (Aṣṭādaśāveṇikadharma), and knows all dharmas.' This is the pure appearance of the Buddha Eye when a Bodhisattva-mahāsattva attains Bodhi. The Mahāprajñāpāramitopadeśa says: 'Some say that the Buddha Eye attained by a Bodhisattva of the Tenth Stage (Daśa-bhūmi Bodhisattva) is no different from that of a Buddha, just as Samantabhadra and Mañjuśrī possess the merits of a Buddha, but do not become Buddhas and instead broadly liberate sentient beings.' Therefore, doubts arise. Hence, it is said that the Buddha Eye sees everywhere in the ten directions, and a Bodhisattva is great compared to other Bodhisattvas, but compared to a Buddha, still cannot fully know or fully hear, etc. Question: The eye should be said to 'see', why is it said to 'hear'? Answer: The wisdom of sentient beings enters through the six senses (Ṣaḍindriya), enabling them to know the six objects (Ṣaḍviṣaya). People think that the Buddha Eye does not hear everything, but all sutras and treatises say that both Buddhas and Bodhisattvas attain the Five Eyes (Pañca-cakṣuḥ), so it is known that the Five Eyes operate simultaneously, not just opening one eye. Therefore, although the text now says that only the Buddha has the Buddha Eye, theoretically, all sentient beings fully possess the Buddha Eye. Why? Because the eye and wisdom are caused by Śamatha-vipaśyanā, and when Śamatha-vipaśyanā is perfectly integrated, the eye and wisdom are also perfectly integrated. The treatise wants to explain universally, so it discusses the differences in depth in detail. Therefore, the sutra 'below' quotes Avalokiteśvara to prove Vajra. The Buddha's Bodhi is complete, and both expedient wisdom and true wisdom are complete. With these two wisdoms, one can generate Bodhi Buddha-children in the Three Realms (Tribhava), and it is also said to be parents, but only 'below' is mentioned, which is the intention of the Buddha Eye. Therefore, the Forty-Five Treatises briefly say: 'The Buddha sees everything, not with the Prajñā-cakṣuḥ, why is it said that the Prajñā-cakṣuḥ sees?' Answer: When the Prajñā-cakṣuḥ is accomplished, it is transformed into the Buddha Eye, and even the Four Eyes (Catur-cakṣuḥ) lose their original names, just as a river enters the sea and loses its original river name. Why? Because the Māṃsa-cakṣuḥ and Divya-cakṣuḥ are causes and conditions with outflows, and the Prajñā

法二眼習氣未盡。故舍本位入佛眼中。此仍寄於廢粗而說。佛智下。釋一心三智。故知下結得名之由。境之與諦下。明止觀不二。初以左右眼目為譬。諦之與境。猶如一物而得左右兩名不同。一人在物左謂物為右。一人在物右謂物為左。由人所在左右名生。而此一物本未曾異。諦境亦爾。對止名諦對觀名境。眼智二法以譬眼目者。只是一物立二種名。眼見智知亦復如是。只是一法。雖從止觀二法得名。圓頓止觀本來不二。故所成眼智一體無殊。是故知見但從當體而立二名。猶如眼目。諦境雖從所對立二。則成所對體亦無殊。致使能對諦境無別。今將下。立異顯體。體本不二。暫寄異名顯不二體。何者。諦境眼智體雖不二。然智由觀成。觀本對境。今還將境以顯于智。令觀易明。觀明即智成。智成即體顯。眼由止成。止本對諦。今還將諦以目于眼。今止可解。止解即眼開。眼開即體顯。雖寄因顯法不分張。故云雖作三說實是一法。用此下結也。以能顯所。正用如向一法眼智。顯于圓頓止觀體也。如此下。結歸師資所傳之法。結上諸文歸於正行。正行有在出自本師。言實非讀經安置等者。如空假中觀。先明次第后不次第。引諸大乘證成門戶。乃至止觀為因眼智為果。即一而三即三而一。如是等相豈由經文而安布耶但避嫌疑

幸須引證。意外之事故云幸也。

○三明境界者。只是教相眼智所顯。前既已明教相眼智。足顯所詮所知所見。無俟更說此之一科。鈍根之人雖明前二。猶尚不了。更此一科重明所顯。故知此則親明所顯。今初明來意。不云教相但云眼智者。教相雖復同是能顯。然教望於行則行親教疏。從親而說。故但云眼智。通而言之並能顯體。夫信行下。牒前兩章以明來意。信行牒前教相宜在教相。名尚多聞。圓妙即是今妙境界。法行牒前眼智。宜在定慧名宗深觀。正境亦是今妙境界。綺文飾句故立兩名。正為前二辨所取境。是故更論。經云下。正明境意者。何事說境。為令自行識於三眼及以三智所知所見。識所知見則令能越依于教相。修止觀因得眼智果。是故應須明境界也。若為下化他意者。為化他故應須說境。若不說境。將何以為說法之本。本即境也。雖有境本必須隨情。故列隨情隨智等三。令化物者依境而說。說于妙境意在於此。先大師意次章安意。初文先列。次釋。初譬聞者執門迷教。此中四譬譬執者迷名。經文字譬外計邪常。諸文引用並同經意。此文借用其意稍異。雖異彼文理亦無失。依義不依語是故轉用。何者。貝聲雖虛貝體是實。故喻有門。米秣柔軟可喻空門。雪有非有。是故可喻亦空亦有。鶴飛在空而不住

【現代漢語翻譯】現代漢語譯本：需要引用證據。意外的事故可以稱之為『幸』。

關於『三明境界』，這只是教相（dharma characteristics，指佛法的各種特徵）和眼智（eye of wisdom，指能洞察真理的智慧）所顯現的。既然前面已經闡明了教相和眼智，就足以顯現所詮釋、所知曉、所見到的境界，無需再單獨說明這一科。然而，對於根器遲鈍的人來說，即使明白了前兩者，仍然不能完全理解。因此，再增加這一科，重新闡明所顯現的境界。由此可知，這一科是直接闡明所顯現的境界。現在首先說明設立這一科的意圖。這裡不提『教相』，而只說『眼智』，是因為教相雖然也是能顯現境界的，但相對於修行而言，修行更接近於目標，而教相則相對疏遠。因此，從更接近的角度來說，只提『眼智』。總的來說，兩者都能顯現本體。

『夫信行下』，這是引用前面的兩章來闡明設立這一科的意圖。『信行』對應於前面的『教相』，應該歸屬於『教相』。『名尚多聞』，『圓妙』就是指現在的『妙境界』。『法行』對應於前面的『眼智』，應該歸屬於『定慧』（samadhi and prajna，指禪定和智慧），『名宗深觀』，『正境』也是指現在的『妙境界』。用華麗的辭藻修飾語句，所以設立了兩個名稱。主要是爲了前面的兩章辨別所要取證的境界，所以要進一步討論。『經云下』，這是正式闡明境界的意義。為什麼要說境界呢？是爲了讓修行者自己認識到三眼（three eyes，指肉眼、天眼、慧眼）以及三智（three wisdoms，指一切智、道種智、一切種智）所知曉、所見到的境界。認識了所知曉、所見到的境界，就能超越依賴於教相，通過修習止觀（samatha-vipassana，指止和觀的修行）而獲得眼智的果報。因此，應該說明境界。『若為下』，這是說明教化他人的意圖。爲了教化他人，應該說明境界。如果不說明境界，用什麼作為說法的根本呢？根本就是境界。雖然有境界這個根本，但必須隨順眾生的根性和智慧，所以列出了隨情、隨智等三種情況，讓教化者依據境界來說法。說妙境界的意圖就在於此。先是大師的意圖，然後是章安（Zhang An，人名）的意圖。首先列出，然後解釋。最初的比喻是聽聞者執著于門徑而迷惑于教義。這裡用四個比喻來比喻執著于名相而迷惑的人。經文原本用比喻來比喻外道計較邪見常存。各種文獻的引用都與經文的意義相同。本文借用了它的意義，略有不同。雖然與原文不同，但道理上沒有缺失。因為依從意義而不依從語言，所以可以轉換使用。為什麼呢？貝殼的聲音雖然是虛假的，但貝殼的本體是真實的，所以比喻有門。米糠柔軟，可以比喻空門。雪的存在與不存在，所以可以比喻亦空亦有。鶴在空中飛翔，但不會停留在空中。

【English Translation】 English version: Evidence must be cited. An unexpected accident can be called 'luck'.

Regarding the 'Threefold Luminous Realm' (三明境界), it is merely what is revealed by the Dharma characteristics (教相, dharma characteristics) and the eye of wisdom (眼智, eye of wisdom). Since the Dharma characteristics and the eye of wisdom have already been clarified, it is sufficient to reveal what is being explained, known, and seen. There is no need to separately explain this category. However, for those of dull faculties, even if they understand the former two, they still cannot fully comprehend. Therefore, this category is added to re-clarify what is being revealed. From this, it can be known that this section directly clarifies what is being revealed. Now, first, the intention of establishing this section is explained. Here, 'Dharma characteristics' is not mentioned, but only 'eye of wisdom' is mentioned because, although Dharma characteristics can also reveal the realm, in relation to practice, practice is closer to the goal, while Dharma characteristics are relatively distant. Therefore, from a closer perspective, only 'eye of wisdom' is mentioned. Generally speaking, both can reveal the essence.

'Fu Xin Xing Xia' (夫信行下) This quotes the previous two chapters to clarify the intention of establishing this section. 'Faith Practice' (信行) corresponds to the previous 'Dharma characteristics' and should belong to 'Dharma characteristics'. 'Name Still Much Hearing' (名尚多聞), 'Perfectly Wonderful' (圓妙) refers to the current 'Wonderful Realm' (妙境界). 'Dharma Practice' (法行) corresponds to the previous 'eye of wisdom' and should belong to 'Samadhi and Wisdom' (定慧, samadhi and prajna), 'Name Sect Deep Contemplation' (名宗深觀), 'Correct Realm' (正境) also refers to the current 'Wonderful Realm'. Using ornate rhetoric to embellish sentences, hence two names are established. It is mainly for the previous two chapters to distinguish the realm to be attained, so further discussion is needed. 'Jing Yun Xia' (經云下) This formally clarifies the meaning of the realm. Why talk about the realm? It is to enable practitioners to recognize for themselves the realm known and seen by the three eyes (三眼, three eyes) and the three wisdoms (三智, three wisdoms). Recognizing the realm known and seen enables one to transcend reliance on Dharma characteristics and obtain the fruit of the eye of wisdom through the practice of Samatha-Vipassana (止觀, samatha-vipassana). Therefore, the realm should be explained. 'Ruo Wei Xia' (若為下) This explains the intention of teaching others. To teach others, the realm should be explained. If the realm is not explained, what will be used as the basis for teaching? The basis is the realm. Although there is the basis of the realm, it must accord with the nature and wisdom of sentient beings, so three situations such as according to sentiment and according to wisdom are listed, allowing teachers to teach according to the realm. The intention of speaking of the wonderful realm lies in this. First is the intention of the master, then the intention of Zhang An (章安, Zhang An). First list, then explain. The initial metaphor is that listeners are attached to the path and confused about the teachings. Here, four metaphors are used to compare those who are attached to names and confused. The original sutra used metaphors to compare externalists who calculate heretical views as permanent. The citations of various documents are the same as the meaning of the sutra. This article borrows its meaning, which is slightly different. Although it is different from the original text, there is no loss in principle. Because it follows the meaning and not the language, it can be converted and used. Why? Although the sound of a shell is false, the essence of the shell is real, so it is a metaphor for the gate of existence. Rice bran is soft and can be compared to the gate of emptiness. The existence and non-existence of snow can be compared to both emptiness and existence. A crane flies in the sky but does not stay in the sky.

空。是故可喻非空非有。凡情下合。又三。初明大悲為說。次雖聞下。明凡情各執。三是諸等者結過。凡夫各執能通之門。迷於所趣故不能見常樂我凈真乳之色。此則還依大經。如諸外道執常樂等失能通門。是故還失所通之理。所以常途下。明說者迷教。初明凡師迷教。執教之類其流非一。如梁昭明所序諸師明二諦義。有二十九人各釋不同。在廣弘明集。並不達隨情咸乖佛旨。故知但是赴情名異。二諦不殊故不可各執失佛方便。各執別名而失一理。須曉一理而赴眾名。如婆沙中何曾不明世諦及第一義諦。雖名同大乘義終歸小。況大小乘諦各有赴情。故知二十三家尚昧隨情之文。況復能知情智等耶。雖服甘露等者。說文云。未冠而死曰殤。禮云。十九已下曰長殤。十五已下曰中殤。十一已下為下殤。七歲已下為無服之殤。是故名殤以為早夭。夭者中死也。甘露者即是諸天不死之藥。故喻常住。如不死藥。雖各執二諦甘露之名。喪于佛旨常住慧命。經稱下。明二聖往因。以驗不了隨情之說。妙勝定經云。佛告阿難。自我往昔作多聞士。共文殊師利諍二諦義。死墮三途。文云彌勒恐是文誤。故玄文所引即如彼經。諍於二諦。經無量劫吞熱鐵丸。從地獄出值迦葉佛。為我解釋有無二諦。迦葉佛言。一切諸法皆無定性。汝言有無

【現代漢語翻譯】現代漢語譯本：空，因此可以比喻為非空非有。凡夫的情感向下聚合，又有三種情況。第一，闡明大悲心而說法。第二，『雖聞下』，闡明凡夫的情感各自執著。第三，『是諸等者』，總結過失。凡夫各自執著能通達的門徑，迷惑于所趨向的目標，所以不能見到常、樂、我、凈真如的色彩。這仍然是依據《大般涅槃經》。如同那些外道執著常、樂等，失去了能通達的門徑，因此也失去了所通達的真理。所以『常途下』，闡明說法者迷惑于教義。首先，闡明凡俗的老師迷惑于教義，執著于教義的種類不止一種。例如梁昭明太子所序的諸位法師闡明二諦的意義，有二十九人各自解釋不同，記載在《廣弘明集》中，都不通達隨順眾生根性的道理，都違背了佛的旨意。所以知道只是爲了迎合眾生的情感而名稱不同，二諦的本質並沒有差別，所以不可以各自執著而失去佛的方便。各自執著不同的名稱而失去唯一的真理，必須明白唯一的真理而應和眾多的名稱。如同《婆沙論》中，難道沒有闡明世俗諦和第一義諦嗎？雖然名稱與大乘相同，但義理最終歸於小乘。更何況大小乘的諦理各有迎合眾生根性的方面，所以知道二十三家尚且不明白隨順眾生根性的文句，更何況能夠知道情與智等等呢？『雖服甘露等者』，《說文》中說：『未成年而死叫做殤。』《禮記》中說：『十九歲以下叫做長殤，十五歲以下叫做中殤，十一歲以下叫做下殤，七歲以下叫做無服之殤。』所以用『殤』來表示早夭。夭，就是中年而死。甘露，就是諸天不死之藥，所以比喻常住，如同不死之藥。雖然各自執著二諦甘露的名稱，卻喪失了佛的旨意和常住的智慧生命。『經稱下』，闡明二位聖人往昔的因緣，用來驗證不瞭解隨順眾生根性的說法。《妙勝定經》中說：『佛告訴阿難，我往昔作為多聞之士，與文殊師利（Manjushri）菩薩爭論二諦的意義，死後墮入三惡道。』文中的『彌勒』恐怕是文字錯誤，所以玄文所引用的就是那部經。爭論二諦，經歷無量劫吞食熱鐵丸，從地獄出來后遇到迦葉佛（Kashyapa Buddha），為我解釋有無二諦。迦葉佛說：『一切諸法都沒有定性，你說有無。』 English version: 'Empty'. Therefore, it can be compared to neither empty nor existent. The emotions of ordinary beings converge downwards, and there are three situations. First, explaining the Dharma with great compassion. Second, 'Although heard below', clarifying that the emotions of ordinary beings are each attached. Third, 'These are all those', summarizing the faults. Ordinary beings each cling to the paths that can lead to enlightenment, and are confused about the goals they are heading towards, so they cannot see the colors of permanence, bliss, self, and purity of true suchness. This is still based on the Mahaparinirvana Sutra. Like those heretics who cling to permanence, bliss, etc., they lose the paths that can lead to enlightenment, and therefore also lose the truth that is attained. Therefore, 'The usual path below', clarifies that the speaker is confused about the teachings. First, clarifying that ordinary teachers are confused about the teachings, and the types of attachments to the teachings are not just one. For example, the various masters prefaced by Prince Zhaoming of Liang, explaining the meaning of the two truths, have twenty-nine people each with different interpretations, recorded in the Guang Hongming Ji, none of them understand the principle of adapting to the dispositions of sentient beings, and all violate the Buddha's intention. Therefore, it is known that it is only to cater to the emotions of sentient beings that the names are different, and the essence of the two truths is no different, so one should not cling to each and lose the Buddha's expedient means. Each clings to different names and loses the one truth, one must understand the one truth and respond to the many names. As in the Vibhasa, has it ever not explained the conventional truth and the ultimate truth? Although the name is the same as the Mahayana, the meaning ultimately returns to the Hinayana. Moreover, the truths of the Mahayana and Hinayana each have aspects that cater to the dispositions of sentient beings, so it is known that the twenty-three schools still do not understand the sentences that adapt to the dispositions of sentient beings, let alone know emotions and wisdom, etc.? 'Although wearing nectar, etc.', the Shuowen says: 'Dying before adulthood is called shang.' The Book of Rites says: 'Below nineteen years old is called changshang, below fifteen years old is called zhongshang, below eleven years old is called xiashang, below seven years old is called wufu zhi shang.' Therefore, shang is used to indicate premature death. Yao is dying in middle age. Nectar is the immortal medicine of the heavens, so it is a metaphor for permanence, like the immortal medicine. Although each clings to the names of the two truths of nectar, they lose the Buddha's intention and the wisdom life of permanence. 'The sutra says below', clarifying the past causes of the two sages, used to verify the statement of not understanding adapting to the dispositions of sentient beings. The Wonderful Victory Samadhi Sutra says: 'The Buddha told Ananda (Ananda), in the past I was a learned scholar, arguing with Manjushri (Manjushri) Bodhisattva about the meaning of the two truths, and after death fell into the three evil paths.' The 'Maitreya' in the text is probably a textual error, so what the Xuanwen quoted is that sutra. Arguing about the two truths, after countless kalpas of swallowing hot iron balls, after coming out of hell, I met Kashyapa Buddha (Kashyapa Buddha), who explained to me the two truths of existence and non-existence. Kashyapa Buddha said: 'All dharmas have no fixed nature, you say existence and non-existence.'

【English Translation】 English version: Empty. Therefore, it can be compared to neither empty nor existent. The emotions of ordinary beings converge downwards, and there are three situations. First, explaining the Dharma with great compassion. Second, 'Although heard below', clarifying that the emotions of ordinary beings are each attached. Third, 'These are all those', summarizing the faults. Ordinary beings each cling to the paths that can lead to enlightenment, and are confused about the goals they are heading towards, so they cannot see the colors of permanence, bliss, self, and purity of true suchness. This is still based on the Mahaparinirvana Sutra. Like those heretics who cling to permanence, bliss, etc., they lose the paths that can lead to enlightenment, and therefore also lose the truth that is attained. Therefore, 'The usual path below', clarifies that the speaker is confused about the teachings. First, clarifying that ordinary teachers are confused about the teachings, and the types of attachments to the teachings are not just one. For example, the various masters prefaced by Prince Zhaoming of Liang, explaining the meaning of the two truths, have twenty-nine people each with different interpretations, recorded in the Guang Hongming Ji, none of them understand the principle of adapting to the dispositions of sentient beings, and all violate the Buddha's intention. Therefore, it is known that it is only to cater to the emotions of sentient beings that the names are different, and the essence of the two truths is no different, so one should not cling to each and lose the Buddha's expedient means. Each clings to different names and loses the one truth, one must understand the one truth and respond to the many names. As in the Vibhasa, has it ever not explained the conventional truth and the ultimate truth? Although the name is the same as the Mahayana, the meaning ultimately returns to the Hinayana. Moreover, the truths of the Mahayana and Hinayana each have aspects that cater to the dispositions of sentient beings, so it is known that the twenty-three schools still do not understand the sentences that adapt to the dispositions of sentient beings, let alone know emotions and wisdom, etc.? 'Although wearing nectar, etc.', the Shuowen says: 'Dying before adulthood is called shang.' The Book of Rites says: 'Below nineteen years old is called changshang, below fifteen years old is called zhongshang, below eleven years old is called xiashang, below seven years old is called wufu zhi shang.' Therefore, shang is used to indicate premature death. Yao is dying in middle age. Nectar is the immortal medicine of the heavens, so it is a metaphor for permanence, like the immortal medicine. Although each clings to the names of the two truths of nectar, they lose the Buddha's intention and the wisdom life of permanence. 'The sutra says below', clarifying the past causes of the two sages, used to verify the statement of not understanding adapting to the dispositions of sentient beings. The Wonderful Victory Samadhi Sutra says: 'The Buddha told Ananda (Ananda), in the past I was a learned scholar, arguing with Manjushri (Manjushri) Bodhisattva about the meaning of the two truths, and after death fell into the three evil paths.' The 'Maitreya' in the text is probably a textual error, so what the Xuanwen quoted is that sutra. Arguing about the two truths, after countless kalpas of swallowing hot iron balls, after coming out of hell, I met Kashyapa Buddha (Kashyapa Buddha), who explained to me the two truths of existence and non-existence. Kashyapa Buddha said: 'All dharmas have no fixed nature, you say existence and non-existence.'

是義不然。一切萬法皆悉空寂。此二諦者亦有亦無。汝但知文不解其義。汝於是義如聾如啞。云何解此甚深之義。我聞是已入于禪定。即見萬法皆悉空寂。故知不見空寂之理。各各執于隨情之文。尚墜三途。何能見諦。若得今判隨情之意。諸釋妙融。今世下。明近代凡夫不了隨情。鏗者堅也。如是下結。如文。若識下。明識者達教。識佛赴緣不迷異說。俯者下接也。隨情智下。釋隨情智。初正立。一情一智共為三諦。故名情智。言不得一所論三者。圓修雖即始終並三。既約情智以論三諦。須約諸位相望而說。次如相似下。約位以判。故分真俗以屬於情。位在六根。讓于中道以屬於智。位在初住。則七信已前為真所攝。八信已去為俗所攝。是則初住已上中道。亦有同體真俗。六根清凈亦有相似中道。故下章安作與奪釋。即是六根奪其相似中道。與其相似真俗。隨智下。次明隨智中三諦。初約位判。皆屬聖者所證。故從初住已上仍是分得。當知對情情非不得相似三諦。但奪其中道推與初住耳。非但等者況也。隨智三諦唯在聖心。如凈名中不思議品。此並菩薩不思議俗。豈是下地所能聞見。俗既如是真亦復然。初住菩薩所空色聲。故非凡小所能聞見也。三諦下。嘆釋三諦。從勝而說故但語雙非。能非即中所非即二。不二而二

【現代漢語翻譯】現代漢語譯本：這種說法是不對的。一切萬法都是空性寂靜的。你所說的二諦（二諦：俗諦和真諦）既可以說有，也可以說沒有。你只是知道文字的表面意思，並不理解其中的真正含義。你對於這個道理，就像聾子和啞巴一樣，怎麼能夠理解這甚深的道理呢？我聽了這些話之後，進入禪定，立刻見到萬法都是空性寂靜的。所以知道，如果不能見到空性寂靜的道理，只是各自執著于隨順自己情意的文字，尚且會墮入三惡道（三惡道：地獄道、餓鬼道、畜生道），又怎麼能夠證悟真諦呢？如果能夠明白現在所判定的隨順情意的意思，那麼各種解釋就會巧妙地融合在一起。下面會說明近代凡夫不能瞭解隨順情意。『鏗』的意思是堅固。像這樣總結，就像文字所說的那樣。如果認識到下面所說的，就說明認識的人通達教義。認識到佛陀應機赴緣，不會迷惑于不同的說法。『俯』的意思是向下接引。隨順情智下面，解釋隨順情智。首先正式確立，一個情和一個智共同構成三諦（三諦：空諦、假諦、中諦），所以叫做情智。說不能只執著於一個方面來論述三諦，是因為圓滿的修習雖然是即空、即假、即中，始終都是三諦並存的。既然是根據情智來論述三諦，就必須根據各個位次相互比較來說明。其次，像相似下面，根據位次來判斷。所以把真諦和俗諦歸屬於情，位次在六根（六根：眼根、耳根、鼻根、舌根、身根、意根）。把中道讓給智，位次在初住（初住：十住位的第一個位次）。那麼七信位（七信位：十信位的第七個位次）之前屬於真諦所攝，八信位（八信位：十信位的第八個位次）之後屬於俗諦所攝。這樣，初住以上就是中道，也有同體的真諦和俗諦。六根清凈也有相似的中道。所以在下面的章節中，章安（章安：隋代高僧，智顗弟子）用與奪來解釋，就是六根奪取了相似的中道，給予了相似的真諦和俗諦。隨順智下面，其次說明隨順智中的三諦。首先根據位次來判斷，都屬於聖者所證悟的，所以從初住以上仍然是分證。應當知道，對於情來說，並不是不能得到相似的三諦，只是奪取了其中的中道，推給了初住而已。不僅僅是這樣，這是舉例說明。隨順智的三諦只存在於聖人的心中。就像《維摩詰經》（《維摩詰經》：又稱《不可思議解脫經》）中的《不思議品》。這些都是菩薩不可思議的俗諦，哪裡是下地所能聽聞見到的呢？俗諦既然是這樣，真諦也是這樣。初住菩薩所空掉的色聲，所以不是凡夫小乘所能聽聞見到的。三諦下面，讚歎解釋三諦。從殊勝的角度來說，所以只說雙非（雙非：既不是肯定也不是否定）。能否定的是中，所否定的是二。不二而二。

【English Translation】 English version: That is not the correct understanding. All phenomena are fundamentally empty and still. These two truths (two truths: conventional truth and ultimate truth) can be said to both exist and not exist. You only know the surface meaning of the words and do not understand their true meaning. Regarding this principle, you are like a deaf and mute person, how can you understand this profound meaning? After hearing these words, I entered into meditation and immediately saw that all phenomena are empty and still. Therefore, I know that if one cannot see the principle of emptiness and stillness, and only clings to the words that follow one's own inclinations, one will still fall into the three evil realms (three evil realms: the hell realm, the hungry ghost realm, and the animal realm), how can one realize the true meaning? If one can understand the meaning of following one's inclinations as determined now, then various interpretations will be skillfully integrated. The following will explain that modern ordinary people cannot understand following their inclinations. 'Keng' means firm. Concluding in this way is just as the text says. If one recognizes what is said below, it indicates that the person who recognizes it understands the teachings. Recognizing that the Buddha responds to opportunities and is not confused by different teachings. 'Fu' means to receive downwards. Below, following inclinations and wisdom, explains following inclinations and wisdom. First, formally establish that one inclination and one wisdom together constitute the three truths (three truths: the truth of emptiness, the truth of provisional existence, and the truth of the middle way), so it is called inclination and wisdom. Saying that one cannot only cling to one aspect to discuss the three truths is because complete practice, although it is emptiness, provisional existence, and the middle way, always has the three truths coexisting. Since the three truths are discussed based on inclination and wisdom, they must be explained based on comparing each position. Secondly, like the similar below, judge based on position. Therefore, attribute the truth of reality and the truth of convention to inclination, with the position in the six senses (six senses: eye sense, ear sense, nose sense, tongue sense, body sense, and mind sense). Give the middle way to wisdom, with the position in the initial dwelling (initial dwelling: the first position of the ten dwellings). Then the seven faiths (seven faiths: the seventh position of the ten faiths) before belong to the truth of reality, and the eight faiths (eight faiths: the eighth position of the ten faiths) after belong to the truth of convention. Thus, the middle way above the initial dwelling also has the same body of truth of reality and truth of convention. The purification of the six senses also has a similar middle way. Therefore, in the following chapters, Zhang An (Zhang An: a prominent monk of the Sui Dynasty, a disciple of Zhiyi) uses giving and taking to explain, that is, the six senses take away the similar middle way and give the similar truth of reality and truth of convention. Below, following wisdom, secondly explains the three truths in following wisdom. First, judge based on position, all belonging to what the sages have realized, so from the initial dwelling and above, it is still partial realization. It should be known that for inclination, it is not that it cannot obtain similar three truths, but it only takes away the middle way and pushes it to the initial dwelling. Not only that, this is an illustration. The three truths of following wisdom only exist in the hearts of the sages. Just like the 'Inconceivable Chapter' in the Vimalakirti Sutra (Vimalakirti Sutra: also known as the Inconceivable Liberation Sutra). These are all the inconceivable conventional truths of the Bodhisattvas, how can those in the lower realms hear and see them? Since the conventional truth is like this, so is the truth of reality. The form and sound that the Bodhisattva of the initial dwelling has emptied are therefore not what ordinary people and Hinayana practitioners can hear and see. Below, the three truths, praises and explains the three truths. Speaking from a superior perspective, so only speaks of double negation (double negation: neither affirmation nor negation). What can negate is the middle, what is negated is the two. Not two but two.

以為能所。第十九中。釋十事功德初云不與二乘共。不可思議。聞者驚怪。乃至無有相貌。世間所無。今文義言百非四句。經文正嘆初地已上正同初住。是故引證隨智三諦。章安釋此云。聞深無底故驚。聞廣無邊故怪。性不自顯故非內。性不他顯故非外。此之內外通界內外。眾生即是故非難。七方便不測故非易。非色法故非相。非心法故非非相。又非界如故非相。非離界如故非非相。非三世故非是世法。無邊無中故無相貌。絕四離百故世間所無。諸非咸遣故總云百。是句皆亡故略云四。四攝諸四。故且云四。問。章安釋句不似雙非。何得為證。答。正明中道非於二邊。般若深故。解脫廣故。二德即是真俗二諦。自謂內照他謂隨緣。此亦真俗異名而已。眾生即是約理而說。方便不測約事而說。事理亦是真俗異名。百界之色一念之心亦是真俗。下之二句。復作復疏三諦而說。唯佛下引法華者。亦證隨智。前約初住今唯在佛。唯佛謂釋迦也。與佛謂十方三世。雖有初后同見三諦。不可下斥奪。有法譬合。初住之中法性之一三諦之三。尚非六根凡位所測。況復世情圖想能知三諦之乳真善妙色。五眼洞開方見諦境。是則相似猶屬於盲。障中無明未破故也若準法華。應約三教明不知之人。如是下結。如文。今更下。引經中二諦釋成

【現代漢語翻譯】現代漢語譯本關於能與所。在第十九品中，解釋十事功德時，一開始說『不與二乘共』，令人感到不可思議。聽到的人感到驚訝奇怪，乃至達到『無有相貌，世間所無』的境界。現在從文義上說，是『百非四句』。經文正是讚歎初地以上的菩薩，已經等同於初住菩薩的境界。因此，引用隨智三諦來證明。章安解釋這段經文說：『聽到深奧無底的道理，所以感到驚訝；聽到廣闊無邊的道理，所以感到奇怪。自性不是自身顯現的，所以說『非內』；自性不是由他顯現的，所以說『非外』。』這裡的內外，貫通了界內界外。眾生即是真如，所以說『非難』；七方便（指聲聞、緣覺的七個階段）無法測度，所以說『非易』。不是色法，所以說『非相』；不是心法，所以說『非非相』。又，不是界如，所以說『非相』；不是脫離界如，所以說『非非相』。不是三世，所以說『不是世法』；沒有邊際沒有中心，所以說『無相貌』；斷絕四句，遠離百非，所以說是『世間所無』。諸多的『非』全部去除，所以總稱為『百』。這些句子都消亡了，所以簡略地說『四』。四攝等諸多的『四』，所以暫且說『四』。問：章安的解釋不像雙非，怎麼能作為證據呢？答：正是爲了闡明中道，而不是停留在二邊。般若智慧深奧，解脫境界廣闊，這兩種功德就是真諦和俗諦。自謂內照，他謂隨緣，這也只是真諦和俗諦的不同名稱而已。眾生即是真如，是從理上來說的；方便不測，是從事上來說的。事和理也是真諦和俗諦的不同名稱。百界之色，一念之心，也是真諦和俗諦。下面的兩句，又重新疏理三諦來說明。『唯佛』以下引用《法華經》的內容，也是爲了證明隨智。前面是從初住菩薩的角度來說的，現在唯有佛才能達到。『唯佛』指的是釋迦牟尼佛。『與佛』指的是十方三世一切諸佛。雖然有先後，但共同證見三諦。『不可』以下是斥責和奪取。在初住菩薩的境界中，法性之一，三諦之三，尚且不是六根凡夫所能測度的，更何況世俗的情感和想像能夠了解三諦之乳，真善妙色。五眼洞開，才能見到真諦的境界。這樣看來，相似的理解仍然屬於盲人摸象，因為障礙中的無明還沒有破除。如果按照《法華經》的說法，應該從三教的角度來說明不知之人。『如是』以下是總結，如經文所說。『今更下』，引用經中的二諦來解釋說明。

【English Translation】 English version Regarding the 'able' and the 'able to be' (能所). In the nineteenth chapter, when explaining the ten meritorious virtues, it initially states 'not shared with the two vehicles' (不與二乘共), which is considered inconceivable. Those who hear it are astonished and amazed, even reaching the state of 'having no appearance, non-existent in the world' (無有相貌，世間所無). Now, in terms of the meaning of the text, it refers to 'hundred negations and four phrases' (百非四句). The scripture is precisely praising the bodhisattvas above the first ground (初地), who are already equivalent to the bodhisattvas of the initial dwelling (初住). Therefore, it cites the three truths of following wisdom (隨智三諦) as proof. Zhang'an explains this passage by saying: 'Hearing the profound and bottomless principle, one is astonished; hearing the vast and boundless principle, one is amazed. The self-nature is not self-manifesting, so it is said to be 'not internal' (非內); the self-nature is not manifested by others, so it is said to be 'not external' (非外).' Here, 'internal' and 'external' penetrate both within and without the realm. Sentient beings are identical to Suchness, so it is said to be 'not difficult' (非難); the seven expedients (七方便, referring to the seven stages of Sravakas and Pratyekabuddhas) cannot be fathomed, so it is said to be 'not easy' (非易). It is not a form of matter, so it is said to be 'not appearance' (非相); it is not a mental phenomenon, so it is said to be 'not non-appearance' (非非相). Furthermore, it is not the Suchness of the realm, so it is said to be 'not appearance' (非相); it is not apart from the Suchness of the realm, so it is said to be 'not non-appearance' (非非相). It is not the three periods of time, so it is said to be 'not worldly dharma' (不是世法); it has no boundaries and no center, so it is said to be 'without appearance' (無相貌); it cuts off the four phrases and is apart from the hundred negations, so it is said to be 'non-existent in the world' (世間所無). The many 'nots' are all removed, so it is generally called 'hundred' (百). These sentences have all vanished, so it is briefly called 'four' (四). The four embracing qualities (四攝) and other 'fours', so it is temporarily called 'four' (四). Question: Zhang'an's explanation does not resemble double negation, how can it be used as evidence? Answer: It is precisely to clarify the Middle Way, rather than dwelling on the two extremes. Prajna wisdom is profound, and the realm of liberation is vast. These two virtues are the true truth (真諦) and the conventional truth (俗諦). Self-proclaimed inner illumination, others call it following conditions, these are just different names for the true truth and the conventional truth. Sentient beings are identical to Suchness, which is spoken from the perspective of principle; expedient means are unfathomable, which is spoken from the perspective of phenomena. Phenomena and principle are also different names for the true truth and the conventional truth. The form of the hundred realms and the mind of a single thought are also the true truth and the conventional truth. The following two sentences further elaborate on the three truths. The citation of the Lotus Sutra (法華經) below 'Only the Buddha' (唯佛) is also to prove following wisdom. The previous was from the perspective of the initial dwelling bodhisattva, now only the Buddha can achieve it. 'Only the Buddha' refers to Sakyamuni Buddha (釋迦牟尼佛). 'With the Buddha' refers to all Buddhas of the ten directions and three times. Although there is a sequence, they all commonly witness the three truths. The following 'cannot' (不可) is to rebuke and take away. In the realm of the initial dwelling bodhisattva, one of the Dharma-nature, three of the three truths, is not something that ordinary beings with six senses can fathom, let alone worldly emotions and imagination can understand the milk of the three truths, the true, good, and wonderful color. Only when the five eyes are fully opened can one see the realm of truth. In this way, similar understanding still belongs to the blind men touching the elephant, because the ignorance in the obstacle has not yet been broken. If according to the Lotus Sutra, it should be explained from the perspective of the three teachings regarding those who do not know. The following 'Thus' (如是) is a conclusion, as the scripture says. 'Now further down' (今更下), cite the two truths in the scripture to explain.

今文三諦之義。初文略示二諦以顯三諦。二之與三教門開合。故得以二用顯於三。二既有二。三豈無三。前約三諦粗論綱紀。今約二諦委作相狀。疑者下釋疑。先立疑雲。諸佛但依二諦說法故有三番。如何得例令說三諦。亦有三番。令亦例下釋。若二若三但是開合。前明二諦義已含三。今別說中例於二諦亦作三者。謂常好中道等。大論第五云。問。佛何故生兜率天。答。佛常居中。彼兜率天在於六慾及梵天中。從彼天下生於中國。中日降神中夜出城得菩提時亦證中道。為人說中中夜入滅。大品亦云。一色一香無非中道此中加前覆成三番。何者。中天中國中夜中日並是隨他行中說中是隨自他。中夜入滅及得中道即是隨自。又此諸中皆是隨他。自證冥寂名為隨自。自他相對名為自他。又一一下。更約隨情等三明四悉相。若無四悉將何以曉自行化他。初隨情廣餘二文略。初文先教次觀。即信法二行也。初文從歡喜乃至發徹。須細約三諦立四悉義。勿令混濫不能具記。乃至觀心下。約觀也。文略前三故云乃至。約第一義明三諦相也。如是等下。明教觀二種得益之相。言應在一不在二等者。一謂三中隨一。二謂三中隨二。逐語便故不云真等。遞互相望得益不同。應作七句。謂應在俗不在真中。應在真不在中俗。應在中不在真俗。

【現代漢語翻譯】現代漢語譯本今文闡述了三諦（San諦，three truths）的含義。首先，文章簡要地通過二諦（two truths）來揭示三諦。二諦與三諦的教義，在於開顯與合攝。因此，可以用二諦來顯明三諦。既然二諦有二重含義，那麼三諦難道就沒有三重含義嗎？之前是粗略地從三諦的角度來討論綱要，現在則詳細地從二諦的角度來描繪其相狀。下面解答疑惑。首先提出疑問：諸佛只是依據二諦說法，所以有三種說法方式。如何能夠類比說佛也宣說三諦，也有三種說法方式呢？下面進行解釋：無論是二諦還是三諦，都只是開顯與合攝的不同。前面闡明二諦的含義時，已經包含了三諦。現在單獨說明時，類比二諦也分為三種情況，例如常好中道等。《大智度論》第五卷說：『問：佛陀為何出生在兜率天（Tusita Heaven）？答：佛陀常居於中道。兜率天位於六慾天和梵天之間。從那裡下生到中國，中午降生，半夜出城，證得菩提時也證悟中道，為人們宣說中道，半夜入滅。』《大品般若經》也說：『一色一香，無非中道。』這裡加上前面的內容，就形成了三種說法方式。哪三種呢？中午（中天），中國，半夜（中夜），中午（中日），這些都是隨順他人的情況而說中道，是隨順自他。半夜入滅以及證得中道，就是隨順自身。而且這些『中』都是隨順他人的。自身證悟寂滅，稱為隨順自身。自身與他人相對，稱為自他。另外，就每一項而言，再從隨順意樂等三個方面來闡明四悉檀（four kinds of explanations）。如果沒有四悉檀，將如何理解自行化他呢？首先是隨順意樂，內容廣泛，其餘兩項內容簡略。隨順意樂中，先是教，然後是觀，也就是信行和法行。從歡喜乃至發徹，需要仔細地從三諦的角度來建立四悉檀的含義，不要混淆，不能全部記住。乃至觀心下，是關於觀的部分。因為內容簡略，所以說『乃至』。這是從第一義諦（paramārtha-satya）的角度來闡明三諦的相狀。如是等等，說明教觀兩種方式獲得利益的相狀。說『應在一不在二等』，『一』指的是三諦中的任何一個，『二』指的是三諦中的任何兩個。因為語言的方便，所以不說真諦等。彼此互相觀望，獲得的利益也不同。應該有七種說法，即應在俗諦（saṃvṛti-satya）而不在真諦（paramārtha-satya）和中道諦（madhyama-pratipadā-satya），應在真諦而不在中道諦和俗諦，應在中道諦而不在真諦和俗諦。

【English Translation】 English version This text elucidates the meaning of the Three Truths (San諦). Initially, it briefly reveals the Three Truths through the Two Truths. The teachings of the Two Truths and the Three Truths lie in their opening and closing aspects. Therefore, the Two Truths can be used to illuminate the Three Truths. Since the Two Truths have two aspects, how can the Three Truths not have three aspects? Previously, we roughly discussed the outline from the perspective of the Three Truths; now, we will describe their characteristics in detail from the perspective of the Two Truths. Doubts are addressed below. First, a question is raised: Buddhas only teach according to the Two Truths, so there are three ways of teaching. How can it be analogized that the Buddha also teaches the Three Truths, and there are also three ways of teaching? The explanation follows: Whether it is the Two Truths or the Three Truths, it is only a matter of opening and closing. The meaning of the Two Truths, as explained earlier, already contains the Three Truths. Now, in a separate explanation, the analogy to the Two Truths also divides into three situations, such as 'constant, good, and the Middle Way,' etc. The fifth volume of the Mahāprajñāpāramitāśāstra states: 'Question: Why was the Buddha born in the Tusita Heaven (兜率天)? Answer: The Buddha always dwells in the Middle Way. The Tusita Heaven is located between the Six Desire Heavens and the Brahma Heavens. From there, he descended to China, was born at noon (中天), left the city at midnight (中夜), and also realized the Middle Way when he attained Bodhi, taught the Middle Way to people, and entered Nirvana at midnight.' The Mahāprajñāpāramitāsūtra also states: 'One color, one fragrance, is nothing other than the Middle Way.' Adding this to the previous content, three ways of teaching are formed. What three? Noon (中天), China (中國), midnight (中夜), noon (中日); these are all speaking of the Middle Way in accordance with others, which is in accordance with both self and others. Entering Nirvana at midnight and attaining the Middle Way is in accordance with oneself. Moreover, these 'middles' are all in accordance with others. Personally realizing tranquility is called being in accordance with oneself. Self and others are relative, called self and others. Furthermore, regarding each item, the Four Siddhantas (四悉檀) are explained from three aspects: according to inclination, etc. If there are no Four Siddhantas, how can one understand self-practice and the transformation of others? First is according to inclination, which is extensive; the other two are brief. In accordance with inclination, first is teaching, then contemplation, which are the practices of faith and Dharma. From joy to thorough understanding, the meaning of the Four Siddhantas needs to be carefully established from the perspective of the Three Truths, without confusion, and cannot be fully remembered. 'Even to contemplating the mind' below refers to the part about contemplation. Because the content is brief, it says 'even to.' This is explaining the characteristics of the Three Truths from the perspective of the Ultimate Truth (paramārtha-satya). 'Such as these' and so on, explains the aspects of gaining benefit from the two methods of teaching and contemplation. Saying 'should be in one and not in two, etc.,' 'one' refers to any one of the Three Truths, and 'two' refers to any two of the Three Truths. Because of the convenience of language, it does not say the True Truth, etc. Looking at each other mutually, the benefits gained are also different. There should be seven statements, namely, should be in the Conventional Truth (saṃvṛti-satya) and not in the Ultimate Truth (paramārtha-satya) and the Middle Way Truth (madhyama-pratipadā-satya), should be in the Ultimate Truth and not in the Middle Way Truth and the Conventional Truth, should be in the Middle Way Truth and not in the Ultimate Truth and the Conventional Truth.

此是應在一不在二。以成三句。應在二不在一亦為三句。應具在三以為一句。一一悉中三諦皆爾。文中總舉單益復益兩三之式。合三一句文略不論。並約初門取益不同。如是七句莫不依圓。宜樂既殊赴機各異故也。佛說生法等者。復釋上文不同之相。生謂二諦無生謂中。此且寄於中道之一二諦之二。余有兩二兩一及以具三。準向說之。若作二諦。生即是俗無生是真若作四諦。生是三諦無生是滅。一切諸法比說可知。隨得益位名為得度。問。佛說生法。于無生法而得度者。乃是眾生自度何關於佛。答。正由說生悟無生法。乃是鑒機。知因說生而悟無生。功在於佛何名自度。約第一義故云得度。若約三悉亦可應云佛說生法。于無生法而生歡喜生善破惡。故法華下。引證四悉。一一悉中皆云種種者。一一悉檀所被無量。今約修觀且以三諦二諦。名為種種。若論經意八教四味。方名種種。何故爾下釋經。先對四悉。次何故性屬生善等者。重更料簡中間二悉。初文是問。問意者。性之與行俱通善惡。何故對經。性屬為人行屬對治耶。若通論下答也。性者不改為義。宿善不改從昔至今有可生義。今生其善故屬生善。行謂為作現作惡故。今斷其惡故屬對治。言通論者且作通解。性雖在往於今亦成有冥有顯。身口現作為顯。潛伏在心為

【現代漢語翻譯】現代漢語譯本此句是指，『應』這個概念，如果只存在於『一』（空諦）而不在『二』（假諦），那麼就只能構成三句（空、假、中）。如果『應』只存在於『二』（假諦）而不在『一』（空諦），同樣也只能構成三句。只有當『應』同時存在於『三』（空、假、中）時，才能成為完整的一句（中道第一義諦）。每一個『一』都完全包含『三諦』的道理，都是如此。文中總共列舉了單獨增益、重複增益這兩種『三』的模式。將『三』合為一句，文中爲了簡潔而沒有詳細論述。並且根據最初的入門方式，所獲得的利益也不同。這七句都無不依據圓融的教義。因為眾生的根性和喜好不同，所以佛陀應機施教，各有差異。『佛說生法等』這句話，是爲了進一步解釋上文所說的不同之處。『生』指的是二諦（俗諦和真諦），『無生』指的是中道。這裡暫時將中道寄託于『一』，二諦寄託于『二』。其餘還有兩種『二』、兩種『一』以及同時具備『三』的情況，可以參照前面的解釋。如果理解為二諦，那麼『生』就是俗諦，『無生』就是真諦；如果理解為四諦，那麼『生』就是苦諦、集諦、道諦，『無生』就是滅諦。一切諸法都可以以此類推，根據所獲得的利益層次，就稱為『得度』。問：佛陀宣說『生法』，而眾生通過『無生法』而得度，那麼這是眾生自己得度，與佛陀有什麼關係呢？答：正是因為佛陀宣說『生法』，才能使眾生領悟『無生法』，這正是佛陀的鑒機能力。佛陀知道眾生因為聽聞『生法』而領悟『無生法』，所以功勞在於佛陀，怎麼能說是眾生自己得度呢？從第一義諦的角度來說，所以說是『得度』。如果從三悉檀的角度來說，也可以說佛陀宣說『生法』，眾生對於『無生法』而生歡喜、生善、破惡。所以《法華經》下面，引用四悉檀，每一個悉檀中都說『種種』，是因為每一個悉檀所覆蓋的範圍都是無量的。現在從修觀的角度來說，暫且用三諦、二諦來表示『種種』。如果從經文的意義來說，八教、四味，才能稱為『種種』。『何故爾下釋經』，先針對四悉檀進行解釋。『次何故性屬生善等者』，是重新審視中間的兩種悉檀。最初的提問是：『性的作用和行為的作用都貫通善惡，為什麼針對經文，性的作用屬於為人悉檀，行為的作用屬於對治悉檀呢？』『若通論下答也』，這是回答。『性』是不改變的意思，宿世的善根不改變，從過去到現在都有可以生長的意義，現在生長出善，所以屬於生善悉檀。『行』是指所作所為，現在所作的是惡，所以現在斷除惡，所以屬於對治悉檀。『言通論者』，是說這只是一個通用的解釋。『性』雖然存在於過去，但對於現在來說，也可能成為有，有的是隱秘的，有的是顯現的。身口所表現出來的行為是顯現的，潛藏在心中的是隱秘的。

【English Translation】 English version This refers to the concept of 'should' (應), which, if it exists only in 'one' (空諦, emptiness truth) and not in 'two' (假諦, provisional truth), can only form three sentences (emptiness, provisionality, and the middle). If 'should' exists only in 'two' (provisional truth) and not in 'one' (emptiness truth), it can still only form three sentences. Only when 'should' exists simultaneously in 'three' (空假中, emptiness, provisionality, and the middle) can it become a complete sentence (the first principle of the Middle Way). Each 'one' fully encompasses the principle of the 'Three Truths' (三諦), and it is always like this. The text lists the patterns of single augmentation and repeated augmentation of these 'three'. Combining the 'three' into one sentence is not discussed in detail in the text for the sake of brevity. Furthermore, depending on the initial entry method, the benefits gained also differ. These seven sentences all rely on the doctrine of perfect integration (圓融). Because the dispositions and preferences of sentient beings are different, the Buddha teaches according to their capacity, with each having its own differences. The phrase 'The Buddha speaks of the arising dharma, etc.' (佛說生法等) is to further explain the differences mentioned above. 'Arising' (生) refers to the Two Truths (二諦, conventional and ultimate truth), and 'non-arising' (無生) refers to the Middle Way (中道). Here, the Middle Way is temporarily placed in 'one', and the Two Truths are placed in 'two'. There are also two 'twos', two 'ones', and situations where 'three' are simultaneously present, which can be referred to the previous explanation. If understood as the Two Truths, then 'arising' is the conventional truth, and 'non-arising' is the ultimate truth; if understood as the Four Noble Truths (四諦), then 'arising' is the truths of suffering, accumulation, and the path, and 'non-arising' is the truth of cessation. All dharmas can be understood by analogy, and according to the level of benefit gained, it is called 'liberation' (得度). Question: The Buddha speaks of 'arising dharma', and sentient beings attain liberation through 'non-arising dharma', then is this sentient beings liberating themselves, and what does it have to do with the Buddha? Answer: It is precisely because the Buddha speaks of 'arising dharma' that sentient beings can realize 'non-arising dharma', which is precisely the Buddha's ability to discern the capacity of sentient beings (鑒機). The Buddha knows that sentient beings realize 'non-arising dharma' by hearing 'arising dharma', so the merit lies with the Buddha, how can it be said that sentient beings liberate themselves? From the perspective of the first principle, it is said to be 'liberation'. If speaking from the perspective of the Three Kinds of Skillful Means (三悉檀), it can also be said that the Buddha speaks of 'arising dharma', and sentient beings generate joy, generate goodness, and break evil towards 'non-arising dharma'. Therefore, in the Lotus Sutra (法華經) below, the Four Kinds of Skillful Means (四悉檀) are cited, and each skillful means says 'various' (種種), because the scope covered by each skillful means is immeasurable. Now, from the perspective of cultivation, we temporarily use the Three Truths and Two Truths to represent 'various'. If speaking from the meaning of the sutra, the Eight Teachings (八教) and Four Flavors (四味) can be called 'various'. 'Why is this explained in the sutra below?' (何故爾下釋經) first explains the Four Kinds of Skillful Means. 'Next, why does nature belong to generating goodness, etc.?' (次何故性屬生善等者) is to re-examine the two kinds of skillful means in the middle. The initial question is: 'The function of nature and the function of behavior both penetrate good and evil, why, in response to the sutra, does the function of nature belong to the skillful means of benefiting others (為人悉檀), and the function of behavior belongs to the skillful means of counteracting (對治悉檀)?' 'If generally speaking, the answer is below' (若通論下答也), this is the answer. 'Nature' means not changing, the good roots of past lives do not change, from the past to the present there is a meaning that can grow, and now goodness grows, so it belongs to the skillful means of generating goodness (生善悉檀). 'Behavior' refers to what is done, what is done now is evil, so now eliminating evil, so it belongs to the skillful means of counteracting (對治悉檀). 'Speaking generally' means that this is just a general explanation. 'Nature', although it exists in the past, may also become existent for the present, some are hidden, and some are manifest. The behavior expressed by body and mouth is manifest, and what is hidden in the heart is hidden.

冥。行雖在現冥顯亦爾。今從四悉義便。是故從別舍通。為人生其冥伏之善。對治治其彰露之惡。若顯善已生冥惡未起。則非今文聖人隨情逗物之相。如佛未出下。約佛化儀。以例性善行惡之相。三乘善根冥伏不現。佛助生之名為生善。凡夫外道惡行彰露。佛對治之名為治惡。種種憶想是第一義者。更釋第一義也。未見理來無非憶想。若遇佛法想皆成慧。三倒之中想倒居中。以想正故心見自正。此約第一義釋三諦也。如此四悉皆隨情也。餘二準例亦應可見。是則三四下。以此合數責彼謬執。勸令順教舍慢息諍。研心修觀觀成見諦。乃可彰言決定而說。如雲除等者。三惑障除。上顯即見中。下明見二諦。師子吼者。大經云。師子吼者。名決定說。說諸眾生悉有佛性。佛性即中道。私謂下。章安私釋。私者。蒼頡云。不公也。既非大師當衆所說。又非親對大師印述。故名為私。若論二諦證雖在聖本教凡夫。雖教凡夫實未證得。語證則奪凡夫無分。故云並奪。論教則與凡夫俱得。故云並與。若於凡邊奪真而與其俗。故云半與半奪。◎

止觀輔行傳弘決卷第三之二

止觀輔行傳弘決卷第三之三

唐毗陵沙門湛然述

◎二明境智離合者。初釋諦中。先總次別。先總序諸經者。諸經論諦離合不同。今以不

【現代漢語翻譯】冥（míng）：即使行為在現實中是隱蔽的，其顯現也是如此。現在從四悉檀（sì xī tán，四種成就）的意義出發，因此從個別情況出發，普遍地爲了人們產生其潛藏的善行，對治其彰顯的惡行。如果顯現的善行已經產生，而隱蔽的惡行尚未發生，那麼就不是本文所說的聖人隨順眾生根性、引導眾生的狀態。例如，『佛未出下』，是根據佛陀的教化儀則，來比喻自性本善、行為作惡的狀態。三乘（sān shèng，聲聞乘、緣覺乘、菩薩乘）的善根潛藏不顯現，佛陀幫助其生長的，稱為『生善』。凡夫和外道的惡行彰顯暴露，佛陀對治他們的，稱為『治惡』。種種憶想是第一義（dì yī yì，最高真理）的，這是進一步解釋第一義。在未見真理之前，無非都是憶想。如果遇到佛法，憶想都能成為智慧。三倒（sān dǎo，三種顛倒）之中，想倒居於中間，因為想念正確，所以心自然正直。這是從第一義的角度來解釋三諦（sān dì，空諦、假諦、中諦）。像這樣，四悉檀都是隨順眾生根性的。其餘兩種可以類推，也應該可以明白。那麼，『是則三四下』，是用這些合數來責備那些錯誤的執著，勸導他們順從教導，捨棄傲慢，停止爭論，研究內心，修習觀行，觀行成就，見到真諦，才可以明確地說。例如，『如雲除等者』，是說三種迷惑的障礙消除。『上顯即見中』，是說上面顯現的就是見中道。『下明見二諦』，是說下面說明的是見二諦（èr dì，真諦、俗諦）。『師子吼者』，《大經》（dà jīng，《涅槃經》）說：『師子吼者，名決定說。說諸眾生悉有佛性（fó xìng，成佛的可能性）。』佛性即是中道。『私謂下』，是章安（zhāng ān）的個人解釋。『私』，根據《蒼頡篇》的解釋，是不公正的意思。既然不是大師在眾人面前所說，又不是親自得到大師的印證，所以稱為『私』。如果從二諦的證悟來說，雖然證悟在聖人，但本意是教化凡夫。雖然教化凡夫，但實際上凡夫並沒有證得。如果說證悟，那麼就剝奪了凡夫的份。所以說『並奪』。如果說教化，那麼凡夫也同樣可以得到。所以說『並與』。如果對於凡夫這一邊，剝奪了真諦而給予俗諦，所以說『半與半奪』。 ◎ 止觀輔行傳弘決卷第三之二止觀輔行傳弘決卷第三之三唐毗陵沙門湛然述 ◎ 二明境智離合者。初釋諦中。先總次別。先總序諸經者。諸經論諦離合不同。今以不

【English Translation】冥 (míng): Even if actions are hidden in reality, their manifestation is also like that. Now, starting from the meaning of the Four Siddhanthas (sì xī tán, four kinds of accomplishments), therefore, starting from individual cases, universally for people to generate their latent good deeds, and to counteract their manifest evil deeds. If the manifested good deeds have already arisen, and the hidden evil deeds have not yet occurred, then it is not the state of the sage in this text who follows the nature of sentient beings and guides them. For example, '佛未出下 (fó wèi chū xià)' is based on the teaching rituals of the Buddha to compare the state of inherent goodness and evil actions. The good roots of the Three Vehicles (sān shèng, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are latent and not manifested. The Buddha helps them grow, which is called '生善 (shēng shàn, generating good)'. The evil deeds of ordinary people and externalists are manifested and exposed. The Buddha counteracts them, which is called '治惡 (zhì è, counteracting evil)'. Various recollections are the First Meaning (dì yī yì, the highest truth), which is a further explanation of the First Meaning. Before seeing the truth, everything is just recollection. If one encounters the Buddha's teachings, recollections can all become wisdom. Among the Three Inversions (sān dǎo, three inversions), the inversion of thought is in the middle, because the thought is correct, so the mind is naturally upright. This is to explain the Three Truths (sān dì, emptiness, provisional existence, the middle way) from the perspective of the First Meaning. Like this, the Four Siddhanthas all follow the nature of sentient beings. The remaining two can be inferred and should also be understood. Then, '是則三四下 (shì zé sān sì xià)' is to use these combined numbers to rebuke those wrong attachments, to persuade them to follow the teachings, abandon arrogance, stop arguing, study the mind, practice contemplation, achieve contemplation, see the true meaning, and then can clearly say. For example, '如雲除等者 (rú yún chú děng zhě)' means that the obstacles of the three confusions are eliminated. '上顯即見中 (shàng xiǎn jí jiàn zhōng)' means that what is manifested above is seeing the Middle Way. '下明見二諦 (xià míng jiàn èr dì)' means that what is explained below is seeing the Two Truths (èr dì, the ultimate truth, the conventional truth). '師子吼者 (shī zi hǒu zhě)', the Great Sutra (dà jīng, the Nirvana Sutra) says: 'The lion's roar means to speak decisively, saying that all sentient beings have Buddha-nature (fó xìng, the possibility of becoming a Buddha).' Buddha-nature is the Middle Way. '私謂下 (sī wèi xià)' is Zhang'an's (zhāng ān) personal explanation. '私 (sī)', according to the explanation of 'Cangjie Pian', means unfair. Since it was not said by the master in front of everyone, and it was not personally confirmed by the master, it is called '私 (sī, private)'. If we talk about the realization of the Two Truths, although the realization is in the sage, the original intention is to teach ordinary people. Although teaching ordinary people, in fact, ordinary people have not realized it. If we talk about realization, then it deprives the share of ordinary people. So it is said '並奪 (bìng duó, depriving)'. If we talk about teaching, then ordinary people can also get it. So it is said '並與 (bìng yǔ, giving)'. If, for the side of ordinary people, depriving the ultimate truth and giving the conventional truth, so it is said '半與半奪 (bàn yǔ bàn duó, half giving and half depriving)'. ◎ Zhi Guan Fu Xing Zhuan Hong Jue Volume 3-2 Zhi Guan Fu Xing Zhuan Hong Jue Volume 3-3 Written by Shramana Zhanran of Piling in the Tang Dynasty ◎ Two, explaining the separation and combination of realm and wisdom. First, explaining the Truths, first generally and then specifically. First, generally introducing the sutras, the separation and combination of the Truths in the sutras and treatises are different. Now, we use not

同通約四教。三藏下。即別約四教。于中初明二三離合者。初明但二無三。次菩薩下。寄人判諦。初文是俗。從後心下。即是真也。是故始終但有二諦。言令煩惱脂銷等者。大論云。此菩薩雖有上妙五欲不生貪著。以有無常等觀故。譬如有王。有一大臣自覆藏罪。王欲罰罪。語言。若得無脂肥羊當赦汝罪。大臣有智系一羊養以水草。日日三時以狼怖之。羊雖得養肥而無脂。王問。云何得爾。答以上事。菩薩亦爾。見無常空狼。令結使脂銷而功德身肥。又此菩薩未斷結使者。如有賊未得殺之。堅閉一處自修事業。菩薩修無常觀。亦如閉賊。猶是有漏而自作務。又離於五事。一離惡道。二離貧窮。三離女身。四離形殘。五離喜忘。得五功德。一生貴家。二生人天。三得男身。四諸根滿。五識宿命。三阿僧祇修六度行者。阿僧祇此云無數。劫者時也。如前所釋。俱舍云。八十中大劫大劫三無數。謂六十數中第五十二數。名阿僧祇。謂積此大劫成無數故。云三阿僧祇。六度行者。菩薩修此六度各有滿時。初言檀滿者。如釋迦菩薩本作王名毗尸。得歸命救護陀羅尼。視諸眾生如母愛子。是時天帝知命將終。求佛問疑遍求不得。卻還天宮愁憂苦惱。時天巧師名毗首羯磨。問天主言。何以愁惱。答言。我求一切智人而不能得。毗首言

【現代漢語翻譯】現代漢語譯本：同通約四教（'同'、'通'、'別'、'圓'四教的分類）。三藏教之下，即是分別安立四教。其中首先闡明二諦和三諦的離合關係。首先說明只有二諦而沒有三諦的情況。接下來，菩薩的部分，是藉由菩薩的修行來判斷真諦。最初的部分是世俗諦。從'後心下'開始，就是真諦。因此，始終只有二諦。'言令煩惱脂銷等者'，出自《大智度論》，說：這位菩薩雖然擁有上妙的五欲，卻不生起貪著，因為他有無常等觀。譬如有一位國王，有一位大臣自己隱瞞了罪行。國王想要懲罰他，說：'如果能得到沒有脂肪的肥羊，就赦免你的罪。'大臣有智慧，系養一隻羊，用水草餵養，每天三次用狼來恐嚇它。羊雖然養得很肥，卻沒有脂肪。國王問：'怎麼會這樣？'大臣回答說：'因為以上的原因。'菩薩也是這樣，見到無常空狼，使煩惱的脂肪消減，而功德之身肥壯。又，這位菩薩未斷結使，就像有賊沒有被殺死，被堅固地關在一個地方，自己修行事業。菩薩修無常觀，也像關賊一樣，雖然還是有漏，但自己努力修行。又，遠離五種事情：一、遠離惡道；二、遠離貧窮；三、遠離女身；四、遠離形體殘缺；五、遠離喜悅和遺忘。得到五種功德：一、生於貴族之家；二、生於人天善道；三、得到男身；四、諸根圓滿；五、能憶識宿命。三阿僧祇修六度行，阿僧祇，這裡翻譯為無數。劫，是時間單位，如前面所解釋的。《俱舍論》說：八十個中劫為一個大劫，三個無數大劫。所謂六十個數中的第五十二個數，名為阿僧祇。意思是積累這些大劫成為無數。所以說三阿僧祇。六度行，菩薩修習這六度，各有圓滿的時候。最初說檀那圓滿，如釋迦菩薩前世作國王，名叫毗尸，得到歸命救護陀羅尼。看待眾生如同母親愛護自己的孩子。當時天帝知道自己壽命將盡，尋求佛陀詢問疑惑，到處尋找卻找不到。回到天宮后愁眉苦臉。當時天界的巧匠名叫毗首羯磨，問天主說：'為什麼愁眉苦臉？'天主回答說：'我尋求一切智人而不能得到。'毗首羯磨說：

【English Translation】 English version: The Four Teachings of Shared and Distinct Doctrines. Below the Tripitaka teaching is the distinct application of the four teachings. Among them, the initial clarification concerns the separation and combination of the two truths and the three truths. First, it clarifies that there are only two truths, not three. Next, the section on Bodhisattvas uses individuals to judge the truths. The initial text refers to the conventional truth. From 'later mind' onwards, it refers to the ultimate truth. Therefore, there are ultimately only two truths. 'The words cause the fat of afflictions to melt away,' as stated in the Mahaprajnaparamita Shastra: 'This Bodhisattva, although possessing the supreme five desires, does not generate attachment because he has the contemplation of impermanence, etc. It is like a king who has a minister who secretly conceals his crimes. The king wants to punish him, saying, 'If you can obtain a fat sheep without fat, I will pardon your crime.' The minister is wise and ties up a sheep, feeding it with water and grass, and frightening it with wolves three times a day. Although the sheep is fattened, it has no fat. The king asks, 'How did you achieve this?' The minister replies with the above reasons. The Bodhisattva is also like this, seeing the impermanent and empty wolf, causing the fat of afflictions to melt away, while the body of merit becomes fat. Furthermore, this Bodhisattva who has not severed the fetters is like a thief who has not been killed, being firmly locked in one place, cultivating his own affairs. The Bodhisattva cultivating the contemplation of impermanence is also like locking up a thief, still having outflows but working on his own affairs. Moreover, he is separated from five things: first, separation from evil paths; second, separation from poverty; third, separation from the female body; fourth, separation from physical defects; fifth, separation from joy and forgetfulness. He obtains five merits: first, being born into a noble family; second, being born in the realms of humans and gods; third, obtaining a male body; fourth, having complete faculties; fifth, recognizing past lives. The three asamkhyas (asamkhya: countless) cultivate the six paramitas (paramita: perfection), asamkhya, here translated as countless. Kalpa (kalpa: eon) is a unit of time, as explained earlier. The Abhidharmakosha states: Eighty intermediate kalpas make one great kalpa, three countless great kalpas. The fifty-second number among the sixty numbers is called asamkhya. It means accumulating these great kalpas to become countless. Therefore, it is said three asamkhyas. The six paramitas, the Bodhisattva cultivates these six paramitas, each having a time of fulfillment. Initially, it is said that dana (dana: giving) is fulfilled, such as Shakyamuni Bodhisattva in a previous life as a king named Vishi, obtaining the Dharani of Taking Refuge and Protection. He regards all sentient beings as a mother loves her child. At that time, the Deva King knew that his life was coming to an end, seeking the Buddha to ask about his doubts, searching everywhere but unable to find him. Returning to the heavenly palace, he was worried and distressed. At that time, the celestial craftsman named Vishvakarman asked the Deva Lord, 'Why are you worried and distressed?' The Deva Lord replied, 'I am seeking an all-knowing person but cannot find one.' Vishvakarman said,

。有大菩薩滿足六度不久成佛。天主偈答。菩薩發大心魚子庵羅華。三事因時多。成果時甚少。毗首答言。優尸那種六度滿足不久成佛。帝釋言。當往試之是菩薩不。汝作鴿我作鷹。汝便詐怖人王腋下。毗首言。是大菩薩。云何以是事惱之。釋云我亦無噁心如真金須試。即如所說變入王腋。舉身戰懼動自作聲。眾人皆言。是王大仁慈一切宜救護。如是鴿小鳥歸之如入舍。菩薩相如是作佛必不久。是時鷹在近樹。而語王言。還我鴿來。王言。我前受此鴿非是汝前受。我先發愿度一切眾生。鷹言。欲度一切眾生我非一切眾生耶。而何奪我食。王言。汝須何食。我先作誓。若有眾生未歸我者。必救護之。鷹言。我須新肉熱血。王云。無不由殺得之。云何殺一與一。思惟心定而說偈言。是我此肉身。恒受老病死。不久當臭爛。彼須我當與。持刀自割股肉而授與之。鷹言。須逐道理令輕重等。勿見欺也。王言。持秤來稱鴿。如言稱之。鴿身轉重王肉轉輕。乃至身盡。諸臣親戚卻諸看人。王今如此無可看也。王言。任看。若有成佛道當忍此大事。王以血涂手攀秤欲上盡對於鴿。鷹言。何用如此以鴿還我。王言。喪身無量今是求易佛道之時。肉盡筋斷欲上而墮。乃自責言。汝須堅固勿得迷悶。眾生墮憂海應須救護之。何為懈怠。尚不

【現代漢語翻譯】有大菩薩修習圓滿六波羅蜜（Ṣaḍ-pāramitā，六種達到彼岸的方法）后不久就能成佛。天主（Devendra，眾神之王）用偈頌回答說：『菩薩發大心，猶如魚子、庵羅華（Āmra-puṣpa，芒果花）一般。開始時數量眾多，但最終能成果的卻很少。』毗首羯磨（Viśvakarma，天匠）回答說：『優尸那王（King Śibi）那種修習六波羅蜜圓滿的，不久就能成佛。』帝釋天（Indra，眾神之王）說：『我應當去試探他，看他是否真的是菩薩。你變成鴿子，我變成老鷹。你便假裝害怕，躲到國王的腋下。』毗首羯磨說：『他是大菩薩，為什麼要用這種事去困擾他呢？』帝釋天說：『我也沒有惡意，就像真金需要試煉一樣。』於是他們按照所說的變化。鴿子飛入國王的腋下，全身戰慄，還發出聲音。眾人都說：『這位國王真是大仁大慈，一切都應該救護。』這鴿子就像小鳥歸巢一樣。菩薩的相貌就是這樣，成佛必定不遠。這時，老鷹在附近的樹上，對國王說：『把鴿子還給我。』國王說：『我先接受了這隻鴿子，不是你先接受的。我先前發誓要度一切眾生。』老鷹說：『想要度一切眾生，難道我不是一切眾生之一嗎？為什麼要奪走我的食物？』國王說：『你需要什麼食物？我先前發誓，如果有眾生來歸附我，我必定救護他。』老鷹說：『我需要新鮮的肉和熱血。』國王說：『這必須通過殺生才能得到。怎麼能爲了救一隻鴿子而殺害另一個生命呢？』國王思慮已定，於是說偈頌道：『我這肉身，終將承受衰老、疾病和死亡。不久就會腐爛發臭，你既然需要，我就給你。』於是他拿起刀，自己割下大腿上的肉，交給老鷹。老鷹說：『必須按照道理，讓重量相等，不要欺騙我。』國王說：『拿秤來稱鴿子。』按照老鷹的要求稱量。鴿子的身體越來越重，國王的肉越來越輕，直到全身的肉都割盡。大臣和親戚們都勸退了觀看的人，說：『國王現在這樣，沒什麼好看的了。』國王說：『任憑他們看。如果能成就佛道，就應當忍受這件大事。』國王用血塗滿雙手，攀著秤想要上去，直到完全與鴿子相等。老鷹說：『何必如此，把鴿子還給我就是了。』國王說：『喪失身體無數次，現在是求得容易成佛之道的時候。』肉割盡，筋也斷了，國王想要上去卻要掉下來，於是自我責備說：『你必須堅定，不要迷惑昏亂。眾生沉溺在憂愁的苦海中，應當去救護他們。為何要懈怠呢？』尚且不...

【English Translation】 A great Bodhisattva, having perfected the Six Perfections (Ṣaḍ-pāramitā, six perfections to reach the other shore), will soon become a Buddha. The Lord of the Gods (Devendra, King of Gods) replied in verse: 'The Bodhisattva generates a great mind, like fish eggs or Āmra-puṣpa (mango blossoms). They are numerous at the beginning, but few ultimately bear fruit.' Viśvakarma (the celestial craftsman) replied: 'King Śibi, who perfects the Six Perfections, will soon become a Buddha.' Indra (King of Gods) said: 'I should test him to see if he is truly a Bodhisattva. You transform into a dove, and I will transform into a hawk. You then pretend to be afraid and hide under the king's armpit.' Viśvakarma said: 'He is a great Bodhisattva, why trouble him with such a thing?' Indra said: 'I have no malicious intent, just as true gold needs to be tested.' So they transformed as described. The dove flew into the king's armpit, trembling all over and making sounds. The people all said: 'This king is truly great in benevolence and compassion; everything should be protected.' This dove is like a small bird returning to its nest. Such is the appearance of a Bodhisattva; becoming a Buddha must not be far off. At this time, the hawk was on a nearby tree and said to the king: 'Return the dove to me.' The king said: 'I received this dove first, not you. I vowed earlier to liberate all sentient beings.' The hawk said: 'If you want to liberate all sentient beings, am I not one of all sentient beings? Why take away my food?' The king said: 'What food do you need? I vowed earlier that if any sentient being comes to me, I will protect them.' The hawk said: 'I need fresh meat and hot blood.' The king said: 'That must be obtained through killing. How can I kill one life to save another?' The king, having made up his mind, then spoke in verse: 'This body of mine will eventually endure old age, sickness, and death. It will soon rot and stink; since you need it, I will give it to you.' So he took a knife and cut off the flesh from his thigh, giving it to the hawk. The hawk said: 'It must be equal in weight according to reason; do not deceive me.' The king said: 'Bring a scale to weigh the dove.' They weighed it as the hawk requested. The dove's body became heavier and heavier, and the king's flesh became lighter and lighter, until all the flesh of his body was cut off. The ministers and relatives all urged the onlookers to leave, saying: 'The king is like this now; there is nothing to see.' The king said: 'Let them watch. If I can achieve Buddhahood, I should endure this great event.' The king, with his hands covered in blood, climbed onto the scale, wanting to be completely equal to the dove. The hawk said: 'Why bother? Just return the dove to me.' The king said: 'I have lost my body countless times; now is the time to seek the easy path to Buddhahood.' With all the flesh cut off and the tendons broken, the king wanted to climb up but was about to fall, so he reproached himself, saying: 'You must be firm; do not be confused. Sentient beings are drowning in the sea of sorrow; you should rescue them. Why be lazy?' Not yet...

及地獄之苦十六分一。我特精進猶患此苦。何況地獄中無有智慧者。時諸天贊言。為小鳥能爾。時天地六動海水揚波。枯木生華天雨香水。諸佛來贊必成佛也。鷹語鴿言。是真菩薩。毗首言。天主。汝有神力可令彼平復。釋言。不須我也。王自作誓感發一切。帝釋語王言。心不惱耶。王言。我心歡喜不惱不沒。釋云。唯當信汝。菩薩言。若一心不惱以求佛道者。使平復如故。語已平復。人天見之皆大悲喜。嘆未曾有。必當作佛。我當供養。尸滿相者。如須陀摩王。是王精進常依實語。欲入園遊戲始出城門。有一婆羅門來。從我乞云。王是福德人愍我貧窮。王言。須待我還。適至園中有兩翅鳥王。名曰鹿足。與山神共誓取一千王。已得九百九十九王。唯少須陀摩王。從空飛來捉將王去。諸女號哭哀慟一園。鹿足捉王至所住處。置諸王中。須陀摩王涕零如雨。鹿足言。大剎利。汝何以啼泣猶如小兒。人生有死會合有離須陀答言。我不畏死。自恨生來不曾妄語。而今失信。許婆羅門行施辜負宿心自招欺罪。是故啼耳鹿足言。還去七日。施竟便來就死。若不來者我有力取。王還恣心佈施。立太子為王。大會人民。王乃謝云。我智不周小不如法。當見瞋怒。我今身非己有當去。人民親戚留之愿王留意垂蔭此國。勿以鹿足鬼王為慮

【現代漢語翻譯】現代漢語譯本及地獄之苦的十六分之一。我如此精進都還憂慮這種痛苦，更何況地獄中沒有智慧的人呢？當時眾天神讚歎說：『爲了小鳥能做到這樣！』當時天地六種震動，海水翻騰，枯木開花，天降香水。諸佛都來讚歎說：『必定成佛！』鷹和鴿子都說：『這是真正的菩薩。』毗首（Vishnu，印度教保護神）說：『天主（Indra，帝釋天），您有神通，可以讓他恢復原狀。』帝釋天（釋提桓因）說：『不需要我。』國王自己發誓感動了一切。帝釋天對國王說：『您的心不煩惱嗎？』國王說：『我內心歡喜，不煩惱也不沮喪。』帝釋天說：『唯有相信您。』菩薩（Bodhisattva，指須陀摩王）說：『如果一心不煩惱，以求佛道，就讓它恢復原狀。』說完，身體就恢復了。人和天人都看到，都非常悲傷和歡喜，讚歎說：『從未有過這樣的事！必定會成佛，我應當供養他。』

具足尸羅（Śīla，戒律）和圓滿相好的人，就像須陀摩王（Sudāma-rāja）一樣。這位國王精進修行，常依真實之語。有一次，他想入園遊玩，剛出城門，就有一位婆羅門（Brahmin，印度教祭司）前來，向他乞討說：『大王是福德之人，可憐我貧窮。』國王說：『須等我回來。』剛到園中，有兩翅鳥王，名叫鹿足（Kalmāṣapāda），與山神共同發誓要抓取一千個國王。已經抓到九百九十九個國王，只差須陀摩王。鹿足從空中飛來，捉走了國王。眾女號哭哀慟，響徹整個園林。鹿足捉住國王，帶到他居住的地方，安置在眾國王之中。須陀摩王淚如雨下。鹿足說：『大剎帝利（Kshatriya，古印度第二等級，武士），你為何啼哭得像個小孩子？人生有死，會合有離。』須陀摩王回答說：『我不畏懼死亡，只是遺憾生來不曾妄語，而今失信，答應婆羅門佈施卻辜負了宿願，自招欺騙之罪，所以才哭泣。』鹿足說：『還你七日，佈施完畢就來就死。若不來，我有力量抓你。』國王回去后，盡心佈施，立太子為王，大會人民。國王於是告別說：『我智慧不周全，小有不如法之處，當見諒。我現在的身體已不屬於自己，將要離去。』人民親戚挽留他，希望國王留意垂憐這個國家，不要因為鹿足鬼王而擔憂。

【English Translation】 English version And one-sixteenth of the suffering of hell. I, with my special diligence, still worry about this suffering. How much more so those in hell who have no wisdom? At that time, the devas (gods) praised, 'For a small bird to be able to do this!' At that time, the earth and sky shook in six ways, the sea surged, withered trees blossomed, and fragrant water rained down from the sky. All the Buddhas came and praised, 'He will surely become a Buddha!' The hawk and the dove said, 'This is a true Bodhisattva (a being on the path to Buddhahood).' Vishnu (a major Hindu deity) said, 'Lord of the Gods (Indra, ruler of the devas), you have divine power, you can restore him to his original state.' Indra (Śakra, ruler of the devas) said, 'I do not need to.' The king himself made a vow that moved everything. Indra said to the king, 'Is your heart not troubled?' The king said, 'My heart is joyful, not troubled, not depressed.' Indra said, 'Only believe in yourself.' The Bodhisattva (Sudāma-rāja) said, 'If one's heart is not troubled, and one seeks the path to Buddhahood, let it be restored to its original state.' After speaking, his body was restored. The people and devas saw it, and were all greatly saddened and joyful, exclaiming, 'Never before has such a thing happened! He will surely become a Buddha, I should make offerings to him.'

One who is full of Śīla (moral conduct) and perfect marks, like Sudāma-rāja (King Sudāma). This king diligently practiced, always relying on truthful speech. Once, he wanted to enter the garden to play, and as soon as he left the city gate, a Brahmin (a member of the highest Hindu caste) came to him and begged, 'Great King, you are a virtuous person, have pity on my poverty.' The king said, 'Wait for me to return.' As soon as he arrived in the garden, there was a two-winged bird king named Kalmāṣapāda (lit. 'Spotted Feet'), who had vowed with the mountain gods to capture a thousand kings. He had already captured nine hundred and ninety-nine kings, and was only missing Sudāma-rāja. Kalmāṣapāda flew from the sky and captured the king. The women cried and wailed, filling the entire garden. Kalmāṣapāda captured the king and took him to his dwelling place, placing him among the kings. Sudāma-rāja wept like rain. Kalmāṣapāda said, 'Great Kshatriya (a member of the warrior caste), why do you weep like a child? Life has death, meeting has separation.' Sudāma-rāja replied, 'I am not afraid of death, but I regret that I have never lied in my life, and now I have broken my promise, promising the Brahmin alms but failing to fulfill my past vow, bringing upon myself the sin of deception, that is why I weep.' Kalmāṣapāda said, 'I will return you for seven days, and after you have finished giving alms, come to die. If you do not come, I have the power to seize you.' The king returned and gave alms wholeheartedly, establishing the crown prince as king, and gathering the people. The king then bid farewell, saying, 'My wisdom is incomplete, and there are small imperfections, please forgive me. My body is no longer my own, and I am about to leave.' The people and relatives tried to persuade him to stay, hoping that the king would pay attention and have compassion on this country, and not worry about the Kalmāṣapāda demon king.

也。當設鐵舍奇兵衛護。鹿足雖神而不畏之。王說偈言。實語第一戒實語昇天梯。實語小人大。妄語入地獄。我今守實語寧失身壽命。於是發去至鹿足所。見來歡喜。汝實語人不失信要。人皆惜命脫竟還來。汝是大人。時須陀王廣贊實語呵責妄語。鹿足聞之信心清凈。語須陀言。汝能說此。今相放舍。諸王各還本國。如是語已諸王各去(云云)。忍成相者。如羼提仙人。在於林間修行忍辱。時柯利王將諸婇女。入園遊戲。飲食訖已王少睡息諸女采華于其林間見此仙人。加敬禮拜在一面立。爾時仙人為諸女人讚嘆慈忍。其言美妙聽者忘厭。久而忘去。王眠覺已不見諸女拔劍逐蹤。見女在於仙人前立。嫉妒隆盛恚目奮劍而擬仙人。汝作何事。仙人答言。我修慈忍。王言。我今試汝。當以利劍斬截手足及以耳鼻。若不瞋者乃知修忍。仙言任意。王即拔劍截其手足及以耳鼻。而問之言。汝心動不。答言。我修慈忍心不動也。王言。汝一身在此無有勢力。雖口言不動誰當信者。是時仙人即作誓言。若我實是修慈忍者。血當爲乳。即變為乳。王大驚走將諸婇女而去。時林中龍神為此仙人。雨雷電霹靂致王毒害。遂不還宮精進滿相者。如好施太子求如意珠。如第一卷末。得珠墜海而抒大海。正使筋骨枯盡。終不懈廢。誓得如意以給眾

【現代漢語翻譯】現代漢語譯本也。應當設定鐵舍奇兵衛護（一種保護措施）。鹿足（Yaksa，夜叉名）雖然是神，但也不敢冒犯。國王說了偈語：『真實語是第一戒，真實語是昇天的階梯。真實語使小人成為大人，虛妄語使人墮入地獄。我現在堅守真實語，寧願失去生命。』於是出發前往鹿足所在之處。鹿足見到他來，非常歡喜，說：『你真是個守信用的人，人們都珍惜生命，你竟然能脫身返回，你真是個大人。』當時，須陀王（Sudatta，人名）廣泛讚揚真實語，呵斥虛妄語。鹿足聽了之後，信心清凈，對須陀說：『你能說出這樣的話，我現在就放你走。』於是，各位國王各自返回自己的國家。就這樣說完之後，各位國王就離開了（云云）。忍辱成就相，就像羼提仙人（Ksanti，忍辱仙人）一樣。他在林間修行忍辱。當時，柯利王（Kali，國王名）帶著眾多婇女進入園中游玩。飲食完畢后，國王稍作休息，眾女在林間採花，看見這位仙人，便恭敬地禮拜，站在一旁。當時，仙人為眾女讚歎慈悲忍辱，他的言辭美妙，聽者忘記了厭倦，時間久了，國王醒來不見眾女，便拔劍追尋軌跡，看見眾女站在仙人面前。國王嫉妒心大起，怒目圓睜，揮劍指向仙人，問道：『你做了什麼事？』仙人回答說：『我修習慈悲忍辱。』國王說：『我現在就試試你。我要用利劍斬斷你的手足以及耳鼻，如果你的心不生嗔恨，我就知道你是在修忍辱。』仙人說：『隨你的意。』國王立即拔劍斬斷了他的手足以及耳鼻，然後問道：『你的心動搖了嗎？』仙人回答說：『我修習慈悲忍辱，我的心沒有動搖。』國王說：『你一個人在這裡，沒有任何勢力，即使你口頭上說不動搖，誰會相信呢？』這時，仙人立即發誓說：『如果我真的是修習慈悲忍辱的人，我的血應當變成乳。』隨即，血就變成了乳。國王大驚失色，帶著眾婇女逃走了。當時，林中的龍神爲了這位仙人，降下雷電霹靂，想要毒害國王，最終國王沒有回到宮中。精進圓滿相，就像好施太子（Sudatta，人名）求如意珠一樣，如同第一卷末尾所說。得到如意珠后，珠子掉入大海，於是便開始舀取大海之水。即使筋骨枯竭，也終究不會懈怠廢棄，發誓要得到如意珠來供給大眾。

【English Translation】 English version Also, one should set up iron houses and strange soldiers for protection. Although鹿足 (Yaksa, a type of demigod) is a deity, he does not dare to offend. The king spoke in verse: 'Truthful speech is the first precept, truthful speech is the ladder to heaven. Truthful speech makes a small person great, false speech leads to hell. I now uphold truthful speech, even if it means losing my life.' So he set off to where 鹿足 (Yaksa) was. Seeing him come, 鹿足 (Yaksa) was very pleased and said, 'You are truly a truthful person who does not break promises. People all cherish their lives, yet you managed to escape and return. You are a great person.' At that time, King 須陀 (Sudatta, a personal name) widely praised truthful speech and rebuked false speech. Upon hearing this, 鹿足 (Yaksa)'s faith became pure, and he said to 須陀 (Sudatta), 'Since you can speak such words, I will now release you.' Thereupon, the kings each returned to their own countries. Having said this, the kings departed (and so on). The characteristic of accomplishing forbearance is like 羼提仙人 (Ksanti, the Forbearance Immortal). He was in the forest practicing forbearance. At that time, King 柯利 (Kali, a king's name) brought many concubines into the garden to play. After eating and drinking, the king rested briefly, and the women gathered flowers in the forest. They saw this immortal and respectfully bowed, standing to one side. At that time, the immortal praised compassion and forbearance to the women. His words were beautiful, and the listeners forgot their weariness. After a long time, the king woke up and, not seeing the women, drew his sword and followed their tracks. He saw the women standing before the immortal. The king's jealousy swelled, his eyes blazed with anger, and he pointed his sword at the immortal, asking, 'What are you doing?' The immortal replied, 'I am cultivating compassion and forbearance.' The king said, 'I will now test you. I will use a sharp sword to cut off your hands, feet, ears, and nose. If you do not become angry, then I will know you are cultivating forbearance.' The immortal said, 'As you wish.' The king immediately drew his sword and cut off his hands, feet, ears, and nose, and then asked, 'Is your mind disturbed?' The immortal replied, 'I am cultivating compassion and forbearance; my mind is not disturbed.' The king said, 'You are alone here, without any power. Even if you say your mind is not disturbed, who will believe you?' At that time, the immortal immediately made a vow, saying, 'If I am truly cultivating compassion and forbearance, my blood should turn into milk.' Immediately, the blood turned into milk. The king was greatly frightened and fled with his concubines. At that time, the dragon gods in the forest, for the sake of this immortal, sent down thunder and lightning, intending to poison the king, and in the end, the king did not return to his palace. The characteristic of perfect diligence is like Prince 好施 (Sudatta, a personal name) seeking the wish-fulfilling pearl, as mentioned at the end of the first volume. After obtaining the wish-fulfilling pearl, the pearl fell into the sea, so he began to scoop out the water of the sea. Even if his muscles and bones were to wither away, he would never slacken or abandon his efforts, vowing to obtain the wish-fulfilling pearl to provide for the masses.

生。濟其身苦。諸天問之。答云。生生不休。諸天見此精進助其抒海。海水減半。諸龍見海水減恐海乾竭。送珠與之。禪滿相者。如螺髻仙人名尚阇梨。有人畫像作僧形者非。得第四禪出入息斷。坐一樹下兀然不動。鳥見不動謂之為木。即于仙人髻中生卵。仙人定起。覺其頂上有于鳥卵。即自思惟。我若起行。鳥母永不復來鳥卵必壞。即更入禪定至鳥子飛去。爾乃起行。般若滿相者。如劬嬪大臣分閻浮提地以為七分。城邑聚落皆使均等。為息諍故。百劫種相者。過三祇已百劫種相。種即修也。即百劫中修于相業。問。於何處種等。答。欲界人中南洲男身。佛出世。非緣餘人能種故也。用意業第六識。問。初種何相。答。有云。初種足下平初安立故。然後種余相。有云。紺眼。先以大悲視眾生故。雖有此語義不必然。合時便種理無前後。問。一思多思。答。一思種一相。一相用百福。問。幾許為一福。答。有云。輪王於四天下自在為一福。有云。如帝釋於二天自在為一福。有云。乃至六天。有云。除補處餘一切人所有為一福。有云。大千一切眾生共為一福。有云。大千眾生盲能治得差為一福。有云。大千人服毒治得差為一福。有云。大千人死救得為一福。有云。一切人破戒見。能為說法令舍是事為一福。有云。無可譬。

【現代漢語翻譯】現代漢語譯本：生。救濟他身體的痛苦。諸天問他原因，他回答說：『生死輪迴，永無止息。』諸天看到他如此精進，幫助他舀海水，海水減少了一半。諸龍看到海水減少，恐怕海水乾涸，送給他寶珠。禪定圓滿的相，就像螺髻仙人尚阇梨（Shangjiali）。有人畫像把他畫成僧人的樣子，這是不對的。他得到第四禪定，呼吸出入都停止了，坐在一棵樹下，靜止不動。鳥看到他不動，以為是木頭，就在仙人的髮髻中生卵。仙人從禪定中醒來，發覺頭頂上有鳥卵，就自己思量：『我如果起身行走，鳥媽媽就永遠不會再來，鳥卵必定會壞掉。』於是又進入禪定，直到小鳥飛走，這才起身行走。般若圓滿的相，就像劬嬪大臣（Qupin dachen）把閻浮提（Yanfuti，地球）的土地分為七份，城邑聚落都使之均等，爲了止息爭端。百劫種相，是說經過三大阿僧祇劫后，用一百劫的時間來種相。種就是修，就是在一百劫中修習相好之業。問：在什麼地方種相？答：在欲界人中南瞻部洲（Nanzhanbuzhou）的男子之身，佛出世的時候。因為不是有緣之人不能種相。用的是意業第六識。問：最初種的是什麼相？答：有人說，最初種的是足下平滿相，因為最初安立的緣故。然後種其他的相。也有人說，是紺青色的眼睛，因為先用大悲心觀看眾生的緣故。雖然有這些說法，但並不一定如此。合在一起同時種，道理上沒有先後。問：是一思種一相，還是多思種一相？答：一思種一相，一相要用一百福來成就。問：多少算一福？答：有人說，轉輪王（Lunwang）在四天下自在為一福。有人說，像帝釋天（Dishi tian）在二天自在為一福。有人說，乃至六慾天（Liuyu tian）。有人說，除了補處菩薩（Buchu pusa）之外，其餘一切人所有的一切為一福。有人說，大千世界一切眾生共同擁有的為一福。有人說，能治好大千世界所有盲人的眼睛為一福。有人說，能治好大千世界所有服用毒藥的人為一福。有人說，能救活大千世界所有死去的人為一福。有人說，能為一切破戒的人說法，使他們捨棄破戒的行為，這就是一福。有人說，無可比喻。

【English Translation】 English version: He was born to relieve the suffering of his body. The devas (zhutian, gods) asked him why, and he replied, 'Birth and death continue without end.' Seeing his diligence, the devas helped him bail out the sea, reducing the water by half. The nagas (zhulong, dragons), fearing the sea would dry up, sent him pearls. The mark of complete dhyana (chan, meditation) is like the hair-knot ascetic Shangjiali (Shangjiali). It is incorrect for someone to paint his image as a monk. He attained the fourth dhyana, his breath ceased, and he sat motionless under a tree. Birds, seeing him unmoving, mistook him for wood and laid eggs in his hair-knot. The ascetic awoke from his samadhi (chan ding, meditative state) and, noticing the bird eggs on his head, thought, 'If I get up and walk, the mother bird will never return, and the eggs will surely break.' So he re-entered samadhi until the fledglings flew away, then he got up and walked. The mark of complete prajna (banruo, wisdom) is like the minister Qupin (Qupin dachen) dividing the land of Jambudvipa (Yanfuti, the world) into seven equal parts, making the cities and villages equal, to end disputes. The marks planted over a hundred kalpas (baijie zhongxiang, hundred kalpas of planting marks) means that after three asamkhya kalpas (da asengqi jie, great asamkhya kalpas) have passed, one plants marks for a hundred kalpas. 'Planting' means cultivating, that is, cultivating the karma of marks for a hundred kalpas. Question: Where are these marks planted? Answer: In the human realm of the desire realm, in the male body of Jambudvipa (Nanzhanbuzhou), when a Buddha appears in the world. Because those without affinity cannot plant marks. It is done with the sixth consciousness of mental karma. Question: What is the first mark planted? Answer: Some say the first mark planted is the flat soles of the feet, because it is the first thing established. Then the other marks are planted. Others say it is the dark blue eyes, because one first looks at sentient beings with great compassion. Although these explanations exist, they are not necessarily so. Planting them together at the same time, there is no order of priority in principle. Question: Is one mark planted with one thought, or with many thoughts? Answer: One mark is planted with one thought, and one mark requires a hundred blessings to achieve. Question: How much constitutes one blessing? Answer: Some say that a Chakravartin king (Lunwang) being at ease in the four continents is one blessing. Some say that Shakra (Dishi tian) being at ease in the two heavens is one blessing. Some say even the six desire heavens (Liuyu tian). Some say that everything possessed by everyone except the Bodhisattva in the Tushita Heaven (Buchu pusa) is one blessing. Some say that everything possessed jointly by all sentient beings in the great chiliocosm is one blessing. Some say that curing the blindness of all sentient beings in the great chiliocosm is one blessing. Some say that curing all those poisoned in the great chiliocosm is one blessing. Some say that saving all those who have died in the great chiliocosm is one blessing. Some say that being able to preach to all those who have broken the precepts, causing them to abandon their actions, is one blessing. Some say it is beyond comparison.

菩薩入第三僧祇。心思大行種相因緣故福無量。唯佛能知。論二十二又云。菩薩修十善各有五心。謂下中上上上上中上。初發五心乃至具足五心。如是百心名為百福成於一相。如是至三十二。名身清凈。大經二十二文同。獲五神通者。未斷惑故無無漏通。五通如助道中說。三十四心者。今取論意與諸經論明斷少別。大論中雲。下地諸惑因時未斷。至樹下時乃以九地九品思惑。通名一九。故云三藏菩薩位同凡夫。以九無礙九解脫。合為十八。見道中八忍八智。合十六心。總前合成三十四心。俱舍婆沙意云。下八地惑初修禪時先已斷竟。唯非想地九品見思全在。用九無礙九解脫。以根勝故不復更修下八地定。不同聲聞亦異緣覺。緣覺先曾離八地惑一坐證覺。更於九地次第而修。更起無間解脫二道。下八地中雖不斷惑。觀行次第法爾故也。地地各有一十八心。九地便成一百六十二心。見道十六合一百七十八心。菩薩不爾。故但三十四心。此與俱舍不同。什公翻譯及龍樹意。俱不應誤。不同意者。今且以一意銷通。令二論理齊。俱舍取修禪時已斷惑竟。不復更斷。智論依餘部。雖有漏斷未名為斷。至菩提樹但斷非想。八地俱得名為無漏。但是從部得名不同。故使二論用義不等。又經云下。引大經一念六百生滅。及成論師數解不

【現代漢語翻譯】現代漢語譯本菩薩進入第三阿僧祇（asaṃkhya，無數）劫。因為思念廣大的修行種子和因緣，所以福德無量，只有佛才能完全瞭解。《大智度論》第二十二卷又說，菩薩修十善業各有五種心，即下、中、上、上上、上中上。最初發起五種心，乃至具足五種心，這樣一百種心稱為百福，成就一個相好。如此直到三十二相，名為身清凈。《大般涅槃經》第二十二卷的說法相同。獲得五神通的人，因為沒有斷除煩惱，所以沒有無漏神通。五神通如助道品中所說。三十四心，現在採用《大智度論》的意義，與諸經論所說的斷惑略有不同。《大智度論》中說，下地（欲界和色界）的各種煩惱，在因地時沒有斷除，到菩提樹下才以九地（從無所有處定到非想非非想處定）的九品思惑，統稱為一個『九』。所以說三藏菩薩的地位等同於凡夫。以九無礙解和九解脫，合為十八。見道位中的八忍和八智，合為十六心。總共加起來合成三十四心。《俱舍論》和《婆沙論》的意思是，下八地（欲界和色界）的煩惱在最初修禪定時就已經斷除完畢，只有非想非非想處的九品見思惑完全存在。用九無礙解和九解脫，因為根器殊勝，所以不再重新修習下八地的禪定，這不同於聲聞，也不同於緣覺。緣覺先前曾經脫離八地的煩惱，一坐證覺，再於九地次第修習，重新生起無間道和解脫道。下八地中雖然不斷惑，但觀行次第是自然如此。每一地各有一十八心，九地就成為一百六十二心，加上見道的十六心，合為一百七十八心。菩薩不是這樣，所以只有三十四心。這與《俱舍論》不同。鳩摩羅什（Kumārajīva）的翻譯以及龍樹（Nāgārjuna）菩薩的意思，都不應該有誤。如果意思不同，現在且用一種意思來融會貫通，使兩部論的道理一致。《俱舍論》認為修禪時已經斷惑完畢，不再重新斷除。《智度論》依據其他部派，認為雖然有漏斷，但不能稱為斷，到菩提樹下才斷除非想非非想處定的煩惱，八地都得到，稱為無漏。但是因為所依據的部派不同，所以兩部論的用義不同。又有經文說，引用《大般涅槃經》的一念六百生滅，以及成實論師的多種解釋，不再贅述。

【English Translation】 English version The Bodhisattva enters the third asaṃkhya (innumerable) kalpa. Because of contemplating the seeds and conditions of great practices, the merit is immeasurable, and only the Buddha can fully know it. The Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom), chapter 22, also says that Bodhisattvas cultivate the ten wholesome actions, each with five types of minds, namely lower, middle, upper, upper-upper, and upper-middle-upper. Initially, they generate five types of minds, and eventually, they perfect five types of minds. Thus, one hundred types of minds are called one hundred blessings, accomplishing one mark of excellence. This continues until the thirty-two marks, which are called purity of body. The statement in the Mahāparinirvāṇasūtra (Great Nirvana Sutra), chapter 22, is the same. Those who attain the five supernormal powers (abhijñā) do not have the non-outflow (anāsrava) powers because they have not eradicated afflictions. The five powers are as described in the section on auxiliary practices. The thirty-four minds, here we adopt the meaning from the Mahāprajñāpāramitāśāstra, which differs slightly from the eradication of afflictions mentioned in various sutras and treatises. The Mahāprajñāpāramitāśāstra says that the various afflictions of the lower realms (desire realm and form realm) are not eradicated during the causal stage. Only under the Bodhi tree, the nine grades of thought-afflictions (bhava-agga) of the nine realms (from the Realm of Nothingness to the Realm of Neither Perception Nor Non-Perception) are collectively called one 'nine'. Therefore, it is said that the position of the Tripiṭaka Bodhisattva is equivalent to that of an ordinary person. With the nine unimpeded knowledges (pratisaṃvidā) and nine liberations (vimokṣa), they are combined into eighteen. The eight acceptances (kṣānti) and eight knowledges (jñāna) in the path of seeing (darśanamārga) are combined into sixteen minds. Altogether, they are combined into thirty-four minds. The meaning of the Abhidharmakośa (Treasury of Higher Knowledge) and the Mahāvibhāṣā (Great Commentary) is that the afflictions of the lower eight realms (desire realm and form realm) have already been completely eradicated during the initial practice of dhyana (meditation). Only the nine grades of views and thoughts of the Realm of Neither Perception Nor Non-Perception remain entirely. Using the nine unimpeded knowledges and nine liberations, because the faculties are superior, they no longer re-cultivate the samādhis of the lower eight realms. This is different from the Śrāvakas (Hearers) and also different from the Pratyekabuddhas (Solitary Buddhas). The Pratyekabuddhas previously detached from the afflictions of the eight realms, attained enlightenment in one sitting, and then cultivated in sequence in the nine realms, re-arising the paths of uninterruptedness (ānantaryamārga) and liberation (vimuktimārga). Although afflictions are not eradicated in the lower eight realms, the order of contemplation and practice is naturally so. Each realm has eighteen minds, and the nine realms become one hundred and sixty-two minds. Adding the sixteen minds of the path of seeing, it becomes one hundred and seventy-eight minds. Bodhisattvas are not like this, so there are only thirty-four minds. This is different from the Abhidharmakośa. The translation of Kumārajīva and the meaning of Nāgārjuna should not be mistaken. If the meanings are different, now let's use one meaning to reconcile and integrate, so that the principles of the two treatises are consistent. The Abhidharmakośa believes that the afflictions have already been eradicated during the practice of dhyana, and they are no longer re-eradicated. The Mahāprajñāpāramitāśāstra relies on other schools, believing that although the outflow (sāsrava) is cut off, it cannot be called cut off. Only under the Bodhi tree, the afflictions of the Realm of Neither Perception Nor Non-Perception are cut off, and all eight realms are attained, which is called non-outflow. However, because the schools relied upon are different, the meanings used in the two treatises are different. Also, there are sutra passages that quote the six hundred arising and ceasing in one thought from the Mahāparinirvāṇasūtra, and the various explanations of the Satyasiddhi School masters, which will not be elaborated further.

同。只明一念尚具多念。以證無間三十四心。未足為妨。次前已下。辨異立中。三祇照俗樹下照真。望前名雙異於二乘及以菩薩。二乘菩薩在弟子位。故云與弟子異而假立三諦。菩薩但照下。釋出假立中道之相。既自無體但從俱照假立中名。中名既假照中眼智亦復假立。故云更加。離則下辨離合。若分屬弟子。或佛自分。已屬前後故但有二。若全在佛餘人所無。是故於佛得三諦名。所以五重三諦之中無三藏者。以其中道無體故也。次三乘人下。明通教離合。雖即同斷以菩薩中有利根故。離真出中故云真異。次引大論等者。智者即是利根見中。名見不空。不空祇是不但空也。三德具足名大涅槃。二乘下。引大品文。如日之智即照中也。鈍者始終但見於空。法華被會即非此中開合義也。既空異下。正明開合。但不但空名為空異。一切智照但空。一切種智照不但空。名為智別。真既含二智亦二別。于真諦中開出中道。故云則有兩諦之殊。而今合者且據通教故云而今作二諦說但名真諦。二乘下。開出二乘利鈍菩薩。觀諦差別。別故得有含中之義。言凈佛國土者。通教出假菩薩亦為眾生作凈土因。處處結緣眾生機熟斷習成佛。名凈佛土。結緣之時名凈土行。故凈名云。菩薩取于凈土皆為饒益諸眾生故。故云佈施是菩薩凈土。菩薩

【現代漢語翻譯】現代漢語譯本同。只明一念尚且具有多種念頭，用以證明無間三十四心，這並不構成妨礙。接下來，從前面開始，辨別差異並確立中道。三祇（三大阿僧祇劫）照俗，樹下照真，相對於之前的說法，這被稱為雙異，區別於二乘（聲聞乘和緣覺乘）以及菩薩。二乘和菩薩處於弟子地位，所以說與弟子不同，而假立三諦（空諦、假諦、中諦）。菩薩只是照見下，解釋了假立中道的相狀。既然自身沒有實體，只是從共同照見中假立中道之名。中道之名既然是假的，照見中道的眼智也同樣是假立的，所以說『更加』。『離則』以下辨別離合。如果（三諦）分別屬於弟子，或者佛陀自己分別擁有，就已經屬於前後關係，所以只有二諦。如果完全在佛陀，其他人沒有，因此佛陀才得到三諦之名。所以五重三諦之中沒有三藏（聲聞藏、緣覺藏、菩薩藏），因為其中的中道沒有實體。接下來，『三乘人』以下，說明通教（通於三乘之教）的離合。雖然斷除煩惱相同，但因為菩薩中有利根者，離開真諦而證入中道，所以說『真異』。接下來，引用《大智度論》等，智者就是利根，見到中道，稱為見不空。不空只是不單單是空。三德（法身德、般若德、解脫德）具足，稱為大涅槃。二乘以下，引用《大品般若經》的經文，如日之智就是照見中道。鈍根者始終只是見到空。法華會上被會歸，就不是這裡所說的開合之義。既然空諦不同，下面正式說明開合。但空和不但空，稱為空異。一切智照見但空，一切種智照見不但空，稱為智別。真諦既然包含二智，智也分為兩種。從真諦中開出中道，所以說『則有兩諦之殊』。而現在合起來，暫且根據通教，所以說『而今作二諦說但名真諦』。二乘以下，開出二乘的利鈍和菩薩，觀察諦的差別。因為有差別，所以才具有包含中道的意義。說到『凈佛國土』，通教出假菩薩也為眾生創造凈土之因。處處結緣，眾生機緣成熟，斷除習氣成就佛果，稱為凈佛土。結緣的時候稱為凈土行。所以《維摩詰經》說：『菩薩爲了饒益一切眾生而取凈佛國土。』所以說佈施是菩薩的凈土。菩薩……

【English Translation】 English version The same. Merely understanding one thought still encompasses multiple thoughts, which serves to prove the thirty-four minds without interruption (anuttara-samyak-sambodhi-citta). This does not pose an obstacle. Next, from the preceding onwards, differentiate the differences and establish the Middle Way (madhyamā-pratipad). The three kalpas (tri-kalpa) illuminate the mundane (saṃvṛti-satya), and the enlightenment under the Bodhi tree illuminates the ultimate truth (paramārtha-satya). Compared to the previous statements, this is called 'double difference,' distinguishing it from the Two Vehicles (śrāvakayāna and pratyekabuddhayāna) and Bodhisattvas (bodhisattva). The Two Vehicles and Bodhisattvas are in the position of disciples, so it is said to be different from disciples, and the Three Truths (tri-satya: emptiness, provisional existence, and the Middle Way) are provisionally established. The Bodhisattva only illuminates the lower, explaining the appearance of provisionally establishing the Middle Way. Since it has no substance of its own, it only provisionally establishes the name of the Middle Way from the joint illumination. Since the name of the Middle Way is provisional, the eye and wisdom that illuminate the Middle Way are also provisionally established, so it is said 'furthermore'. The following 'separation' distinguishes separation and combination. If (the Three Truths) are separately attributed to disciples, or separately owned by the Buddha himself, they already belong to the relationship of before and after, so there are only Two Truths. If it is entirely in the Buddha and no one else has it, then the Buddha obtains the name of the Three Truths. Therefore, among the fivefold Three Truths, there is no Three Pitakas (tripiṭaka: Śrāvakapiṭaka, Pratyekabuddha-piṭaka, Bodhisattva-piṭaka), because the Middle Way within it has no substance. Next, 'Three Vehicle people' below, explains the separation and combination of the Common Teaching (sādhāraṇa-yāna). Although the elimination of afflictions is the same, because there are sharp-witted ones among the Bodhisattvas, they leave the ultimate truth and enter the Middle Way, so it is said 'truth is different'. Next, quoting the Great Treatise (Mahāprajñāpāramitopadeśa) etc., the wise are the sharp-witted, seeing the Middle Way, called seeing non-emptiness. Non-emptiness is just not only emptiness. The three virtues (tri-guṇa: Dharmakāya, Prajñā, and Vimukti) are complete, called Great Nirvana (mahāparinirvāṇa). The Two Vehicles below, quotes the text of the Great Perfection of Wisdom Sutra (Mahāprajñāpāramitā Sūtra), the wisdom like the sun is illuminating the Middle Way. The dull-witted only see emptiness from beginning to end. Being assembled at the Lotus Assembly (Saddharma Puṇḍarīka), it is not the meaning of opening and closing mentioned here. Since the Truth of Emptiness is different, the following formally explains opening and closing. But emptiness and not only emptiness are called different emptiness. All-knowing wisdom (sarvajñāna) illuminates only emptiness, all-knowing wisdom of all kinds (sarvākārajñāna) illuminates not only emptiness, called different wisdom. Since the ultimate truth contains two wisdoms, wisdom is also divided into two types. Opening the Middle Way from the ultimate truth, so it is said 'then there is a distinction between the two truths'. And now combining them, temporarily based on the Common Teaching, so it is said 'and now it is said as Two Truths but named the ultimate truth'. The Two Vehicles below, opens up the sharp and dull of the Two Vehicles and Bodhisattvas, observing the difference of the truths. Because there is a difference, it has the meaning of containing the Middle Way. Speaking of 'purifying the Buddha land', the Bodhisattva who emerges from the provisional in the Common Teaching also creates the cause of the pure land for sentient beings. Everywhere making connections, when the opportunities for sentient beings mature, cutting off habits and achieving Buddhahood, is called purifying the Buddha land. The time of making connections is called the practice of the pure land. Therefore, the Vimalakirti Sutra (Vimalakīrti-nirdeśa Sūtra) says: 'Bodhisattvas take the pure Buddha land to benefit all sentient beings.' Therefore, it is said that giving is the pure land of the Bodhisattva. Bodhisattva...

成佛時。一切能捨眾生來生其國。結緣之時以佈施攝。成佛之時地多珍寶。諸能捨者同生其土。而受五種佈施化益。由攝生時有五差故所謂人天及以四教。一切諸行無非菩薩凈土之行。故有四土橫豎攝物。此依跨節。是則凈土義通諸教。今文且依通教菩薩斷余殘習為凈土果。但是異於二乘而已。若大經二十二明凈土義。但云愿攝其義則通。諸教觀別攝生皆然。上根菩薩下。明利根菩薩開真出中昔莊嚴下。破古也。莊嚴云出。開善云不出。此由三乘共學菩薩有但不但。古人不曉利鈍兩根。但諍佛果出與不出。終未見今開合之意。故使二家各朋己計。今文並破。是故皆云作義不成。故知二家各得今文利鈍一邊。故云片意。仍不能知出外別照中道之境用中道智進破無明。故云片意。若不能知鈍根依教。與二乘人同證真諦。是亦但得今文片意。若全得今意。出與不出義皆悉成。古來名此等者。任二家所說各謂幽深。是非難分古來無判。是故古人雙美二說。名此二諦名曰風流。言風流者。動止合儀故許二家出入無失。於今被破出入俱非。舉措失儀風流何在。若依今用含中二諦。進退咸美風流有餘。如僧傳中。有乘法師。先與一法師住開泰寺。此師中途離開泰寺。后時乘于本寺開講序此佛果出二諦義。此師難云。為佛果出二諦。為

【現代漢語翻譯】成佛時，一切樂於佈施的眾生來生於此佛國（指阿彌陀佛的極樂世界）。在結緣之時，（阿彌陀佛）以佈施來攝受（眾生）。成佛之時，此佛國土地充滿珍寶。所有樂於佈施的人都一同往生到這片凈土，並接受五種佈施的教化利益。由於（阿彌陀佛）攝受眾生時存在五種差別，即人、天以及四教（藏、通、別、圓），所以一切修行都無非是菩薩在凈土中的修行。因此，有四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）橫向和縱向地攝受眾生。這依據于跨節（指教義的融會貫通）。因此，凈土的意義貫通於各個教派。本文暫且依據通教，菩薩斷除剩餘的習氣作為凈土的果報，但這與二乘（聲聞、緣覺）不同。如果依據《大般涅槃經》第二十二捲來闡明凈土的意義，只是說發願攝受，那麼其意義就貫通於各個教派。觀想和個別攝受眾生都是如此。上根菩薩以下，闡明利根菩薩開顯真諦，從空出假。昔日莊嚴（指《涅槃經》莊嚴品）認為佛果出二諦（真諦、俗諦），開善（指開善寺的法師）認為佛果不出二諦。這是由於三乘（聲聞乘、緣覺乘、菩薩乘）共同學習的菩薩有但菩薩和不單是菩薩的區別。古人不瞭解利根和鈍根這兩種根器，只是爭論佛果出與不出二諦，始終沒有理解現在開合的意義。因此，導致兩家各自堅持自己的觀點。本文全部破斥這些觀點，所以都說他們的觀點不能成立。由此可知，兩家各自只得到了本文中利根和鈍根的一方面，所以說是片面的理解。仍然不能理解從空出假，另外照見中道之境，用中道智慧來破除無明。所以說是片面的理解。如果不能理解鈍根依據教義，與二乘人一同證悟真諦，這也是隻得到了本文片面的理解。如果完全理解本文的意義，出與不出的意義都能夠成立。古來稱呼這些爭論的人，任憑兩家所說，各自認為幽深玄妙，是非難以分辨，古來沒有定論。因此，古人同時讚美兩種說法，稱這二諦為風流。所謂風流，就是一舉一動都符合禮儀，所以允許兩家出入都沒有過失。如今被破斥，出入都不對，舉止失儀，風流何在？如果依據現在所用的含攝中道的二諦，進退都美好，風流有餘。如同《高僧傳》中記載的，有乘法師，先前與一位法師住在開泰寺。這位法師中途離開了開泰寺。後來乘法師在本寺開講序，闡述佛果出二諦的意義。這位法師質問道：『是佛果出二諦，還是』

【English Translation】 Upon attaining Buddhahood, all beings who are willing to give alms will be reborn in that Buddha-land (referring to Amitabha's Pure Land of Ultimate Bliss). At the time of forming connections, (Amitabha) uses almsgiving to gather (beings). At the time of attaining Buddhahood, the land of this Buddha-land is filled with treasures. All those who are willing to give alms will be reborn together in this Pure Land and receive the benefits of the five kinds of almsgiving teachings. Because there are five differences in (Amitabha's) gathering of beings, namely humans, devas, and the Four Teachings (Tripitaka, Common, Distinct, and Perfect), all practices are none other than the practices of Bodhisattvas in the Pure Land. Therefore, there are Four Lands (Land of Eternal Tranquility and Light, Land of Actual Reward and Adornment, Land of Expedient Remainder, Land of Coexistence of Saints and Mortals) that gather beings horizontally and vertically. This is based on cross-sectional (referring to the integration of doctrines). Therefore, the meaning of Pure Land pervades all schools. This text temporarily relies on the Common Teaching, where Bodhisattvas eliminate remaining habits as the fruit of the Pure Land, but this is different from the Two Vehicles (Śrāvaka and Pratyekabuddha). If we rely on the twenty-second volume of the Mahāparinirvāṇa Sūtra to explain the meaning of Pure Land, it only says to vow to gather, then its meaning pervades all schools. Contemplation and individual gathering of beings are the same. Below 'Bodhisattvas of superior faculties,' it explains that Bodhisattvas of sharp faculties reveal the truth, emerging from emptiness to establish provisionality. In the past, Adornment (referring to the Adornment Chapter of the Nirvāṇa Sūtra) believed that the Buddha-fruit emerges from the Two Truths (conventional truth and ultimate truth), while Kaishan (referring to the Dharma master of Kaishan Temple) believed that the Buddha-fruit does not emerge from the Two Truths. This is because Bodhisattvas who jointly study the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) have the distinction between Bodhisattvas who are solely Bodhisattvas and those who are not solely Bodhisattvas. The ancients did not understand the two faculties of sharp and dull, but only argued whether the Buddha-fruit emerges from the Two Truths or not, and never understood the meaning of opening and closing now. Therefore, it led to the two families each adhering to their own views. This text refutes all these views, so it is said that their views cannot be established. From this, it can be known that the two families each only obtained one aspect of sharp and dull faculties in this text, so it is said to be a one-sided understanding. They still cannot understand emerging from emptiness to establish provisionality, separately illuminating the realm of the Middle Way, and using the wisdom of the Middle Way to break through ignorance. Therefore, it is said to be a one-sided understanding. If one cannot understand that dull faculties rely on teachings and, together with people of the Two Vehicles, realize the ultimate truth, this is also only obtaining a one-sided understanding of this text. If one fully understands the meaning of this text, the meaning of emerging and not emerging can both be established. Those who have been called these disputes in the past, allowing the two families to say what they want, each believing it to be profound and mysterious, with right and wrong difficult to distinguish, and there has been no conclusion in the past. Therefore, the ancients simultaneously praised the two statements, calling these Two Truths 'romantic.' The so-called 'romantic' means that every action conforms to etiquette, so it is allowed that there is no fault in the entry and exit of the two families. Now that it has been refuted, entry and exit are both wrong, and the demeanor is lost, where is the romance? If we rely on the Two Truths that contain the Middle Way that is used now, both advance and retreat are beautiful, and there is more than enough romance. As recorded in the Biographies of Eminent Monks, there was Dharma Master Cheng, who previously lived in Kaitai Temple with a Dharma master. This Dharma master left Kaitai Temple midway. Later, Dharma Master Cheng gave a lecture at this temple, expounding the meaning of the Buddha-fruit emerging from the Two Truths. This Dharma master questioned: 'Is it that the Buddha-fruit emerges from the Two Truths, or'

二諦出佛果。乘反質云。為法師出開泰。為開泰出法師。答曰。如鴛鴦鳥不住圊廁。乘曰。釋提桓因不與鬼住。答曰。鳩翅羅鳥不棲枯樹。乘曰。猶如大海不宿死屍。往復雖佳理竟未顯且如大經三十六文末。佛說觀因緣智四種不同。得菩提異。說是語時十千菩薩得一生實相。五千菩薩得二生法界章安云。三乘同觀第一義諦智解不同。一生二生乃是破無明一品二品。實相是別理。法界是圓理。即是利根接入別圓。破無明已八相作佛。是為佛果出外義也。但觀諸經會未得道。即識所說共別之意。但空下辨異。是為下結。如文。次別教者。初明有無為俗以異前二。合前藏通真俗二諦。同爲別教一俗諦耳。俗者是下。釋俗諦義。凡言俗者隔別為義。含于有無義攝凡小。有此異故稱之為俗。勝鬘下。證二乘人為俗所攝。雖謂為空亂故屬俗。引大經者。亦復如是。菩薩之俗二乘謂真。三十二云。我雖說眾生悉有佛性。是佛自意語。如是語者。後身菩薩尚不能解。況復二乘及余菩薩。我於一時在耆阇崛山。與彌勒菩薩共說世諦。舍利弗等五百聲聞。於是事中都不識知。何況出世第一義諦。經文意者。隨情說于別教之俗彼尚不識。況復隨智第一義諦。章安問。佛於何處為五百說。答。如華嚴中如聾如啞者是。此即別教真之與俗二乘並迷

【現代漢語翻譯】現代漢語譯本二諦（Two Truths）能證得佛果。乘反問道：『是為法師開示而出現開泰（Kaitai，人名）？還是為開泰而出現法師？』回答說：『如同鴛鴦鳥不會停留在廁所。』乘說：『釋提桓因（Śakro devānām indraḥ，帝釋天）不與鬼居住。』回答說：『鳩翅羅鳥（Kokila bird）不會棲息在枯樹上。』乘說：『猶如大海不會容納死屍。』往復辯論雖然精彩，但道理終究沒有顯明。例如《大般涅槃經》三十六文末尾，佛陀說觀察因緣的智慧有四種不同，證得菩提（Bodhi，覺悟）也有差異。說這些話的時候，一萬菩薩證得一生實相，五千菩薩證得二生法界。章安（Zhang'an，隋代天臺宗僧人）說，三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）共同觀察第一義諦（Paramārtha-satya，勝義諦），但智慧理解不同。一生二生乃是破除無明（Avidyā，愚癡）的一品二品。實相是別教的道理，法界是圓教的道理。這就是利根之人接入別教和圓教，破除無明後八相成道作佛。這是佛果出外義。但觀察諸經，會合未得道，就能識別所說共別之意。但空下辨異，是為下結。如文。其次是別教（Separate Teaching）。最初說明有無為俗諦，以此區別於前二教（藏教、通教）。合前藏教、通教的真俗二諦，共同作為別教的一個俗諦。俗諦是下文所解釋的。凡是說到俗諦，都以隔別為義，包含有無的意義，攝受凡夫和小乘。因為有這種差異，所以稱之為俗諦。《勝鬘經》下文，證明二乘人（Śrāvaka，聲聞乘；Pratyekabuddha，緣覺乘）為俗諦所攝。雖然說空，但因為錯亂，所以屬於俗諦。引用《大般涅槃經》也是如此。菩薩的俗諦，二乘人認為是真諦。《三十二相經》說：『我雖然說眾生都有佛性（Buddha-dhātu，如來藏），這是佛陀自己的意語。』這樣的話，後身菩薩尚且不能理解，更何況二乘和其餘菩薩。我曾經在耆阇崛山（Gṛdhrakūṭa，靈鷲山），與彌勒菩薩（Maitreya Bodhisattva）共同宣說世諦（Saṃvṛti-satya，世俗諦），舍利弗（Śāriputra）等五百聲聞，對於這件事都不認識，何況是出世的第一義諦。經文的意思是，隨順眾生的根性而說的別教俗諦，他們尚且不認識，何況是隨順智慧而說的第一義諦。章安問：『佛陀在什麼地方為五百聲聞宣說？』回答說：『如同《華嚴經》中如聾如啞的人。』這就是別教的真諦與俗諦，二乘人都迷惑不解。

【English Translation】 English version The Two Truths (Dve Satye) lead to the attainment of Buddhahood. Cheng countered, 'Is Kaitai (a person's name) brought forth for the sake of expounding by the Dharma master, or is the Dharma master brought forth for the sake of Kaitai?' The answer was, 'Like the mandarin duck does not dwell in the toilet.' Cheng said, 'Śakro devānām indraḥ (釋提桓因, the lord of the gods) does not live with ghosts.' The answer was, 'The Kokila bird (鳩翅羅鳥) does not perch on a withered tree.' Cheng said, 'It is like the great ocean does not harbor corpses.' Although the back-and-forth debate is excellent, the principle is not yet clear. For example, at the end of the thirty-sixth section of the Mahāparinirvāṇa Sūtra, the Buddha said that the wisdom of observing conditions differs in four ways, and the attainment of Bodhi (菩提, enlightenment) also differs. When these words were spoken, ten thousand Bodhisattvas attained the one-life reality, and five thousand Bodhisattvas attained the two-life Dharma realm. Zhang'an (章安, a Tiantai monk of the Sui Dynasty) said that the Three Vehicles (Triyāna, 三乘: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) commonly observe the Paramārtha-satya (第一義諦, ultimate truth), but their wisdom and understanding differ. One-life and two-life refer to breaking through one or two grades of Avidyā (無明, ignorance). Reality is the principle of the Separate Teaching, and the Dharma realm is the principle of the Perfect Teaching. This is how those with sharp faculties enter the Separate and Perfect Teachings, and after breaking through ignorance, they attain Buddhahood through the eight aspects of enlightenment. This is the external meaning of the Buddha fruit. But by observing the sutras and understanding those who have not yet attained the Way, one can recognize the common and distinct meanings of what is said. But distinguishing the differences under emptiness is the conclusion below, as in the text. Next is the Separate Teaching (別教). Initially, it explains that existence and non-existence are the conventional truth (Saṃvṛti-satya, 俗諦), distinguishing it from the previous two teachings (the Tripiṭaka Teaching and the Shared Teaching). Combining the conventional and ultimate truths of the previous Tripiṭaka and Shared Teachings, they together form one conventional truth of the Separate Teaching. The conventional truth is explained below. Whenever the conventional truth is mentioned, it is defined by separation and distinction, encompassing the meaning of existence and non-existence, and encompassing ordinary beings and the Small Vehicle. Because of this difference, it is called the conventional truth. The Sutra of Queen Śrīmālā (勝鬘經) below proves that those of the Two Vehicles (Śrāvaka, 聲聞乘; Pratyekabuddha, 緣覺乘) are included in the conventional truth. Although they speak of emptiness, they belong to the conventional truth because of their confusion. The citation from the Mahāparinirvāṇa Sūtra is also like this. The conventional truth of the Bodhisattvas is considered the ultimate truth by those of the Two Vehicles. The Sutra of the Thirty-Two Marks (三十二相經) says, 'Although I say that all beings have Buddha-dhātu (佛性, Buddha-nature), these are the Buddha's own intentional words.' Even Bodhisattvas in their later lives cannot understand such words, let alone those of the Two Vehicles and other Bodhisattvas. I was once on Gṛdhrakūṭa (耆阇崛山, Vulture Peak), and together with Maitreya Bodhisattva (彌勒菩薩), I expounded the worldly truth (Saṃvṛti-satya, 世俗諦). Śāriputra (舍利弗) and the five hundred Śrāvakas did not recognize this matter at all, let alone the ultimate truth beyond the world. The meaning of the sutra is that they do not even recognize the conventional truth of the Separate Teaching, which is spoken according to the dispositions of beings, let alone the ultimate truth, which is spoken according to wisdom. Zhang'an asked, 'Where did the Buddha expound to the five hundred Śrāvakas?' The answer was, 'Like the deaf and mute in the Avataṃsaka Sūtra (華嚴經).' This is the ultimate and conventional truth of the Separate Teaching, which the Two Vehicles are both confused about.

。若論下。正明開合者雖有開合必須有中異前兩教。不同通教約鈍無開。次明圓教中初引大經者。本實無開為眾生故方便說開法華亦爾。言助顯者。於一實諦開為二三。即名所開為異方便。何者。既已開竟復以所開助顯于實。若約理者。尚無一實況復二三。但贊佛乘生謗沒苦。為是義故須明助顯。應以二義釋異方便。別而言之。三藏為異通真含中故不名異。通而言之。三教皆名異方便也。別教教道非全同故。況復通真含帶而已。是則當知為他故開顯實故合。次明下。約二四論開合也與前但是橫豎不同。論其諦體更無差別。于中又四。先判橫豎。次則有下列。三生滅下。正明開合。四以倫偈合。問。何名橫豎。答。三諦相望深淺不同。故名為豎。苦集滅道二二相望無復淺深。故名為橫。又以二望二亦無深淺。但是能治所治不同。是故四諦名之為橫。問。前三三四容可橫豎。圓融三四如何橫豎。答。實如所問。今言橫豎者。如三諦中且據開一以為二三。即名二三以為方便。方便望實亦得名豎。開權顯實無復二三。何所論豎。既於一實不分而分。分為三諦。何妨此三非橫非豎而名為豎。四諦亦爾。約方便教可說為橫。無作四諦本來相即與誰論橫。亦是不分而分。分為四諦。何妨非橫非豎而名為橫。如六即位非橫非豎。而得名

【現代漢語翻譯】現代漢語譯本若論下，正是爲了闡明開合的道理，雖然有開合，但必須有與前兩教（指聲聞乘和緣覺乘）不同的地方。不同於通教（指三乘共法）約鈍根眾生而沒有開顯。接下來闡明圓教，首先引用《大般涅槃經》的內容，原本實際上沒有開顯，爲了眾生的緣故，方便地說開，法華經也是如此。說到『助顯』，就是將一實諦開為二諦、三諦，這被稱為『所開』，是『異方便』。為什麼呢？因為已經開顯之後，又用所開的二諦、三諦來輔助顯現實諦。如果從理上來說，尚且沒有一實諦，更何況二諦、三諦呢？只是讚歎佛乘，生起誹謗就會墮入苦海。爲了這個緣故，必須闡明『助顯』。應該用兩種含義來解釋『異方便』。分別來說，三藏教（指聲聞乘）是異方便，因為其中包含著通教的真諦，所以不稱為『異』。總的來說，三教（指聲聞乘、緣覺乘、菩薩乘）都可以稱為異方便。別教（指菩薩藏）的教道並非完全相同，更何況通教的真諦只是包含而已。由此可知，爲了他人而開顯，爲了顯現實諦而合。接下來闡明，以下是關於二諦、四諦論開合，與前面不同的是，前面只是橫向和縱向的不同，論其諦的本體，並沒有差別。其中又有四點。首先判斷橫向和縱向，其次是下列，第三是生滅下，正是闡明開合，第四是以倫偈合。問：什麼是橫向和縱向？答：三諦相互比較，有深淺不同，所以稱為縱向。苦集滅道二二相互比較，沒有深淺之分，所以稱為橫向。又以二諦望二諦，也沒有深淺之分，只是能治和所治不同，所以四諦稱為橫向。問：前面的三諦、四諦可以有橫向和縱向，圓融的三諦、四諦如何有橫向和縱向？答：確實如你所問。現在所說的橫向和縱向，比如三諦中，且根據開一諦為二諦、三諦來說，就說二諦、三諦是方便。方便望向實諦也可以稱為縱向。開權顯實，沒有二諦、三諦，還說什麼縱向呢？既然在一實諦中不分而分，分為三諦，為什麼這三諦不能是非橫非縱而稱為縱向呢？四諦也是如此，從方便教來說，可以說成是橫向。無作四諦本來就是相互融合的，與誰論橫向呢？也是不分而分，分為四諦，為什麼不能是非橫非縱而稱為橫向呢？比如六即位，非橫非縱，而得名。

【English Translation】 English version Regarding the following, it precisely clarifies the principle of opening and closing. Although there is opening and closing, it must have differences from the previous two teachings (referring to the Śrāvakayāna and Pratyekabuddhayāna). It differs from the shared teaching (referring to the teaching shared by the three vehicles) which is for dull beings and does not have opening. Next, it clarifies the Perfect Teaching, first citing the content of the Mahāparinirvāṇa Sūtra. Originally, there was actually no opening, but for the sake of sentient beings, it expediently spoke of opening, and the Lotus Sūtra is also like this. Speaking of 'assisting manifestation', it is to open the One Reality into Two Truths and Three Truths, which is called 'what is opened', which is 'different expedient'. Why? Because after it has already been opened, it uses the Two Truths and Three Truths that have been opened to assist in manifesting the Real Truth. If speaking from the principle, there is not even One Reality, let alone Two Truths and Three Truths? It only praises the Buddha Vehicle, and giving rise to slander will cause one to fall into the sea of suffering. For this reason, it is necessary to clarify 'assisting manifestation'. One should use two meanings to explain 'different expedient'. Separately speaking, the Tripiṭaka teaching (referring to the Śrāvakayāna) is a different expedient, because it contains the truth of the shared teaching, so it is not called 'different'. Generally speaking, the three teachings (referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) can all be called different expedients. The teaching path of the Distinct Teaching (referring to the Bodhisattva Piṭaka) is not completely the same, let alone the truth of the shared teaching is only contained within it. From this, it can be known that it is opened for the sake of others, and closed for the sake of manifesting the Real Truth. Next, it clarifies that the following is about the opening and closing of the Two Truths and Four Noble Truths, and what is different from the previous is that the previous is only the difference between horizontal and vertical, and discussing the essence of the Truth, there is no difference. Among them, there are four points. First, judge the horizontal and vertical, second is the following, third is the arising and ceasing below, which precisely clarifies the opening and closing, and fourth is the combination with the verses. Question: What are horizontal and vertical? Answer: The Three Truths are compared with each other, and there are differences in depth, so they are called vertical. The Suffering, Accumulation, Cessation, and Path are compared with each other in pairs, and there is no difference in depth, so they are called horizontal. Also, comparing the Two Truths with the Two Truths, there is no difference in depth, but the curable and the cured are different, so the Four Noble Truths are called horizontal. Question: The previous Three Truths and Four Noble Truths can have horizontal and vertical, how can the Perfect and Harmonious Three Truths and Four Noble Truths have horizontal and vertical? Answer: Indeed, as you asked. The horizontal and vertical that are now spoken of, for example, in the Three Truths, let's say that opening One Truth into Two Truths and Three Truths, then say that the Two Truths and Three Truths are expedient. The expedient looking towards the Real Truth can also be called vertical. Opening the provisional and manifesting the real, there are no Two Truths and Three Truths, so what is there to say about vertical? Since in the One Reality, it is not divided but divided, and divided into Three Truths, why can't these Three Truths be neither horizontal nor vertical but called vertical? The Four Noble Truths are also like this, from the expedient teaching, it can be said to be horizontal. The Four Noble Truths of Non-Action are originally integrated with each other, with whom to discuss horizontal? It is also not divided but divided, and divided into Four Noble Truths, why can't it be neither horizontal nor vertical but called horizontal? For example, the Six Identities, neither horizontal nor vertical, and get the name.

豎。諸波羅蜜非橫非豎。而得名橫。故知橫豎高廣不二。今將下引中觀論者。但是觀諦巧拙四句。攝持諸諦。二明下。約智論開合者。智不自分還須約諦。故今文中皆云照諦。諦體恒三智有增減者。約教相說增減不同。論其實體亦無增減且依大體以三為準。又復三法諸文定故。今初且依諸經列智。以為問端。釋中初對一智至三智。一智者下。初對三諦智有離合者。初從一智乃至四智以觀三諦。以一對一乃至以四對三。文相可見。文雖可見。如初一智觀於一諦。諦之與智亦各含三。故次釋云此智觀三諦者。此智即是向之一智。還引向來一智之文。開成三義。既觀三諦智亦成三。若二智下。即是二智觀於二諦。智諦雖二義已含三。如雲權即一切智反以道種智。觀于俗中有無兩諦。若離權智以為二智。離於俗諦以為真俗。則智諦俱三。三智觀三一一主對無開合異。故云可解。四智者。四智亦是權實二智。對因果等是故成四。開合觀諦不出於三。具如向說。言智慧者。若通途說智只是慧。俱通權實及以因果。如雲般若翻為智慧。如大論云。因名般若果名薩婆若。及以修習智慧等者。此即智慧俱在於因。如雲止觀為因眼智為果。如來智慧諸佛智慧等。此則智慧俱在於果。若云方便智慧。此則智慧俱在於權。如雲智慧甚深。此則智

慧俱在於實。今從別義故分因果。于別義中而於慧上加道及種。于其智上更加一切及種名者。道是因義。因果二文各加種者。種謂種別。兼顯于權及以事類。因時用權權智未周。至果智滿故複名種。果法遍故故名一切。若得此意四義可知。問。三慧品中品名三慧。文中所釋何以至四。答。因二果二開各具三。故云三慧。文從合說因果共論。故成四別。文中所釋又有四重並是論文。皆著或言者。善判經文決斷諸釋。豈過龍樹。每於一文存於眾解。而亦不決臧否者。以佛意多含順部類故。今人釋義未閑經旨。故是一非諸。所言因中理體者。二諦之理一念具足。果上滿者滿故有用。故加一切。因中道慧理具中道。因中道種理具二諦。若至果時。一切智見於中道。一切種智見於二諦。此一切名不同二乘。對義意別。因中道慧是實。道種是權。若至果時。一切是實。一切種是權。言總別者。直語道慧一切智故。故名為總。各加種故。故名為別。直語道慧道種慧。故名為單。轉慧名智各加一切。是故名復。是則一權一切權一實一切實。是故單復俱通因果。今亦從別故慧單而智復。如是等下。結智照境。若因若果俱三故也。例前可見故云只是。若經中下。舉例也。若得前來一智至四但觀三諦。則曉諸經五至無量咸成三諦。故云使入。

【現代漢語翻譯】現代漢語譯本：『慧俱在於實』（Hui ju zai yu shi，慧在於真實）。現在從區別意義的角度來區分因和果。在區別意義中，在慧之上加上『道』（Dao，道路、方法）和『種』（Zhong，種類），在智之上更加上『一切』（Yiqie，所有、一切事物）和『種』的名稱。『道』是因的意義。因和果的兩種說法各自加上『種』，『種』指的是種類差別，兼顯示權宜之法和事物的類別。在因的階段，運用權宜之法，權智尚未圓滿。到了果的階段，果智圓滿，所以又名為『種』。果法普遍，所以名為『一切』。如果理解了這個意思，四種意義就可以明白了。問：在三慧品中，品名是『三慧』，文中解釋的為什麼到了四種？答：因為因二果二，分開來各自具備三種，所以說是『三慧』。文中是從合起來說的，因果共同討論，所以形成了四種區別。文中解釋的又有四重，都是論文。都用『或』字，是善於判斷經文，決斷各種解釋。難道有人能超過龍樹（Longshu，佛教哲學家）嗎？他常常在一篇文章中保留各種解釋，也不決斷哪個對哪個不對，因為佛的意圖包含多種，順應各種部類。現在的人解釋意義，不熟悉經文的旨意，所以認為一個對，其他的都錯。所說的因中的理體，二諦（E諦，兩種真理）的道理在一念中就具備了。果上圓滿，圓滿所以有用，所以加上『一切』。因中的道慧，道理具備中道（Zhongdao，中庸之道）。因中的道種，道理具備二諦。如果到了果的階段，一切智見到中道，一切種智見到二諦。這個『一切』的名稱不同於二乘（Ercheng，小乘佛教和大乘佛教），對義的意義不同。因中的道慧是實，道種是權。如果到了果的階段，一切是實，一切種是權。所說的總和別，直接說『道慧』就是『一切智』，所以名為『總』。各自加上『種』，所以名為『別』。直接說『道慧』、『道種慧』，所以名為『單』。轉慧名為智，各自加上『一切』，所以名為『復』。這就是一個權宜之法就是一切權宜之法，一個真實就是一切真實。所以單和復都貫通因果。現在也是從區別的角度，所以慧單而智復。像這樣等等，總結智照見境界，無論是因還是果，都是三種的緣故。像前面的例子一樣可以明白，所以說是『只是』。如果經文中，舉例來說，如果得到前面所說的一個智到了四種，只要觀察三諦（諦，三種真理），就能明白各種經文，五種乃至無量種都成為三諦，所以說是『使入』。

【English Translation】 English version: 'Hui ju zai yu shi' (慧俱在於實, Wisdom lies in reality). Now, from the perspective of different meanings, we distinguish between cause and effect. In this distinction, 'Dao' (道, the path, method) and 'Zhong' (種, kind, species) are added to wisdom (Hui), while 'Yiqie' (一切, all, everything) and the name 'Zhong' are added to knowledge (Zhi). 'Dao' signifies the meaning of cause. The two statements of cause and effect each add 'Zhong', which refers to the difference in kind, also revealing expedient means and categories of things. At the stage of cause, expedient means are used, and expedient wisdom is not yet complete. At the stage of effect, the wisdom of the effect is complete, so it is also called 'Zhong'. The Dharma of the effect is universal, so it is called 'Yiqie'. If you understand this meaning, the four meanings can be understood. Question: In the 'Three Wisdoms' chapter, the chapter name is 'Three Wisdoms', why does the explanation in the text reach four? Answer: Because there are two causes and two effects, each possessing three when separated, so it is called 'Three Wisdoms'. The text speaks from a combined perspective, discussing cause and effect together, thus forming four distinctions. The explanation in the text has four layers, all of which are treatises. The use of the word 'or' indicates a skillful judgment of the scriptures, resolving various interpretations. Can anyone surpass Nagarjuna (龍樹, a Buddhist philosopher)? He often retains various interpretations in one article, without deciding which is right or wrong, because the Buddha's intention contains many, conforming to various categories. People today interpret meanings without being familiar with the intent of the scriptures, so they think one is right and all others are wrong. The so-called principle of reality in the cause, the principle of the Two Truths (二諦, two kinds of truth) is fully possessed in one thought. The effect is complete, and completeness is useful, so 'Yiqie' is added. The wisdom of the path in the cause, the principle possesses the Middle Way (中道, the middle path). The seed of the path in the cause, the principle possesses the Two Truths. If it reaches the stage of effect, all wisdom sees the Middle Way, and all kinds of wisdom see the Two Truths. The name 'Yiqie' is different from the Two Vehicles (二乘, Theravada and Mahayana Buddhism), and the meaning of the definition is different. The wisdom of the path in the cause is real, and the seed of the path is expedient. If it reaches the stage of effect, everything is real, and all kinds of seeds are expedient. The so-called general and specific, directly saying 'wisdom of the path' is 'all wisdom', so it is called 'general'. Each adds 'Zhong', so it is called 'specific'. Directly saying 'wisdom of the path', 'wisdom of the seed of the path', so it is called 'single'. Transforming wisdom is called knowledge, each adding 'Yiqie', so it is called 'complex'. This is one expedient means is all expedient means, one reality is all reality. Therefore, both single and complex penetrate cause and effect. Now, it is also from the perspective of distinction, so wisdom is single and knowledge is complex. Like this and so on, summarizing the wisdom that illuminates the realm, whether it is cause or effect, it is all because of the three. It can be understood like the previous example, so it is said to be 'just'. If in the scriptures, for example, if you get one knowledge reaching four as mentioned earlier, as long as you observe the Three Truths (三諦, three kinds of truth), you can understand various scriptures, five kinds and even countless kinds all become the Three Truths, so it is said to 'make enter'.

故知小乘一切諸諦使入三諦。乃至大小俱入於三或二或一。次約十一智者。余諸經論但列十智。唯大品中加如實智。言十智者。藏通義同但分巧拙。通中以有共乘故也。復有不共故加如實。小乘十智具如俱舍智品中說。謂世智他心苦集滅道法比盡無生。隨智不同照十一境。合而言之。亦不出三諦。世及他心以照俗者。且約有漏。苦集等八以照真者。且約前二。如實一智以照中者。共約兩教。是名下結歸。已明智開而諦不開。故云而三諦不動。次複次下明俱開者。隨其多少。如十一智照十一境等。乃至如對二三。此則可見。俱不開者。唯一佛乘佛智照實。既唯一實亦名開權。若智去結歸顯體。今境界意意在實境。雖有開合實為所顯。次約諦智合辨者。諦智雙論故云合也。四教兼接總為五段。一一段中皆先明境發智。次明智緣諦。緣之與發俱是合明。初三藏中雲兩諦共發者。唯三藏佛雙照二諦。假立中名是故云共。通教中雲真諦共發二眼二智者。含中故也次接中雲開真出中者。若已被接得入證道。乃成三諦。問者。何獨接通而不云藏。何獨別接而不云圓。此問上來開真出中故也。答中初明通教須用別接。以機別故。若初后不聞全屬前二。若從初即聞全屬后兩。復有一人破二惑盡至第八地方聞中道聞已修觀進破無明。得法身

本八相作佛雖見中道必假通教空假二觀為前方便。必待別理接之方聞。今言別接者。應具二義。一者別教教鄰近故。二者別理理異真故。不以此下。次明不接余教之意。初明不接三藏中雲。不以此佛果者。若初地初住雖有八相不受果名。通中九地二觀為因。至第十地八相為果。若被接者破一品無明亦得八相。仍從舊說故亦名果。是故唯將此果接通。不以此果接三藏等者。有四義故。一者接于可接。三藏因拙不可接故。二者得受接名。方可用接。謂用前教有始無終。已用七八不至九十。即用后教有終無始。但用向地不須住行。中續接之故得名接。三者不須接故亦不名接。如初地初住已成真因。亦破無明八相作佛。任運流入何須更接。四者得受接義謂約教分齊。文中初義即此第一不可接故。此第二義正當通教可接者是。若接入教道在迴向中。若接入證道即在初地。若接入圓亦分教證。彼說可知。三祇百劫來入別教但在十信。若來入圓但在五品。是故但成后教初心。從初至後有始有終。雖從藏來仍同當教。是故三藏不得接名。故雖接通若從干慧性地來者。亦不名接。義同三藏初後心故。故四念處云。通有三種。一者因果俱通即通教是。二者因通而果非通。即被接者是。三者通別通圓。即是別圓。用於通教而為方便。但成別圓

【現代漢語翻譯】現代漢語譯本本經所說的八相成佛（指佛陀一生中的八個重要階段，如降生、出家、成道等），即使證悟了中道，也必須藉助通教（三乘共法，即聲聞、緣覺、菩薩共修的教法）的空觀和假觀作為前方便。必須等待別教（菩薩藏，專門為菩薩設立的教法）的道理來接引才能領悟。現在所說的『別接』，應當具備兩種含義：一是別教的教義與通教鄰近；二是別教的道理與真諦不同。『不以此下』，接下來闡明不接引其他教法的含義。首先說明不接引三藏教（聲聞藏，主要講述四諦、十二因緣等解脫道的教法），經中說：『不以此佛果者』，如果說初地菩薩或初住菩薩雖然有八相成佛的示現，但不受『果』的名稱。通教中，九地菩薩以空觀和假觀為因，到第十地時，八相成佛才成為果。如果被接引，破除一品無明也能示現八相成佛，仍然沿用舊的說法，所以也稱為果。因此，只將這種果接引通教，不將這種果接引三藏教等，有四種原因：一是接引可以接引的，三藏教的因比較粗糙，不可接引；二是得到『接』的名稱，才能使用接引。意思是說，使用之前的教法有始無終，已經用了七八分，卻不能達到九十分；使用之後的教法有終無始，只用到達的地位，不需要住行。中間繼續接引，所以得名『接』；三是不需要接引，所以也不稱為『接』。比如初地菩薩或初住菩薩已經成就了真因，也破除了無明，示現八相成佛，自然而然地流入，何須再接引？四是得到『接』的含義，是按照教法的分齊來說的。文中第一種含義就是指三藏教不可接引。第二種含義正是指通教可以接引。如果接入教道，就在迴向位中；如果接入證道，就在初地。如果接入圓教，也分教和證。其中的道理可以參考相關論述。從三大阿僧祇劫和一百劫以來進入別教，只在十信位；如果進入圓教，只在五品位。因此，只是成就了后教的初心，從開始到最後有始有終。即使是從三藏教而來，仍然等同於當教。因此，三藏教不得『接』的名稱。所以即使接引通教，如果從干慧地或性地而來，也不稱為『接』，道理與三藏教的初後心相同。所以四念處說，通有三種：一是因果都是通教，就是通教本身；二是因是通教而果不是通教，就是被接引者；三是通於別教和通於圓教，就是別教和圓教，用於通教而作為方便，只是成就別教和圓教。

【English Translation】 English version The Eight Aspects of Buddhahood (referring to the eight important stages in the life of the Buddha, such as birth, renunciation, enlightenment, etc.), even if one realizes the Middle Way, must rely on the Two Contemplations of Emptiness and Provisional Existence of the Shared Teaching (the teaching shared by the three vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) as preliminary expedient means. One must wait for the principles of the Distinct Teaching (Bodhisattva Piṭaka, teachings specifically for Bodhisattvas) to be received in order to understand. The term 'Distinct Reception' should have two meanings: first, the teachings of the Distinct Teaching are close to the Shared Teaching; second, the principles of the Distinct Teaching are different from the Truth. The phrase 'Not with this below' explains the meaning of not receiving other teachings. First, it explains not receiving the Tripiṭaka Teaching (Śrāvakayāna Piṭaka, mainly explaining the Four Noble Truths, the Twelve Links of Dependent Origination, etc., for the path of liberation). The sutra says: 'Not with this Buddha-fruit,' if it is said that the first ground Bodhisattva or the first abode Bodhisattva, although they have the manifestation of the Eight Aspects of Buddhahood, do not receive the name of 'fruit.' In the Shared Teaching, the ninth ground Bodhisattva takes the Contemplations of Emptiness and Provisional Existence as the cause, and when reaching the tenth ground, the Eight Aspects of Buddhahood become the fruit. If one is received, breaking one grade of ignorance can also manifest the Eight Aspects of Buddhahood, still following the old saying, so it is also called fruit. Therefore, only this fruit is received into the Shared Teaching, and this fruit is not received into the Tripiṭaka Teaching, etc., for four reasons: first, to receive what can be received, the cause of the Tripiṭaka Teaching is clumsy and cannot be received; second, to receive the name of 'reception,' then reception can be used. It means that using the previous teaching has a beginning but no end, and seven or eight parts have been used, but ninety parts cannot be reached; using the later teaching has an end but no beginning, only the reached position is used, and there is no need for abiding and practice. Continuing to receive in the middle, so it is named 'reception'; third, there is no need to receive, so it is not called 'reception.' For example, the first ground Bodhisattva or the first abode Bodhisattva has already achieved the true cause, and has also broken ignorance, manifesting the Eight Aspects of Buddhahood, naturally flowing in, why should it be received again? Fourth, to receive the meaning of 'reception' is according to the division of teachings. The first meaning in the text refers to the Tripiṭaka Teaching, which cannot be received. The second meaning refers to the Shared Teaching, which can be received. If entering the teaching path, it is in the stage of dedication; if entering the path of realization, it is in the first ground. If entering the Perfect Teaching, it is also divided into teaching and realization. The principles can be referred to in relevant discussions. Entering the Distinct Teaching from three great asamkhya kalpas and one hundred kalpas is only in the ten faiths; if entering the Perfect Teaching, it is only in the five grades. Therefore, it only achieves the initial mind of the later teaching, from beginning to end, there is a beginning and an end. Even if it comes from the Tripiṭaka Teaching, it is still the same as the current teaching. Therefore, the Tripiṭaka Teaching does not receive the name of 'reception.' Therefore, even if the Shared Teaching is received, if it comes from the Dry Wisdom Ground or the Nature Ground, it is not called 'reception,' the principle is the same as the initial and later mind of the Tripiṭaka Teaching. Therefore, the Four Foundations of Mindfulness say that there are three types of Shared Teaching: first, the cause and effect are both Shared Teaching, which is the Shared Teaching itself; second, the cause is the Shared Teaching but the effect is not the Shared Teaching, which is the one being received; third, shared with the Distinct Teaching and shared with the Perfect Teaching, which are the Distinct Teaching and the Perfect Teaching, used in the Shared Teaching as an expedient means, only achieving the Distinct Teaching and the Perfect Teaching.

因果人也。是故菩薩據位雖同。干慧性地觀慧猶劣。是故亦復不受接名。文云不將此果接十地之因者。即第三義。是別接通。仍通七地八地為因。故稱十地八相為果。豈將此果。卻接別教十地已破十品之因。此因自趣妙覺之果。豈可卻趣一品之果。若接初地。初地復同已破一品。既無優劣何須用接。況復還成以別接別。接別地前自用圓教妙覺之果。或用別教妙覺之果。何須用此一品果耶。況復此教初地非果。況當教妙覺本望此果而生信心。何須至此方云被接。言不接十住者。別教十地雖破十品。猶帶教道尚不須接。況復將破一品八相。卻接圓教十住位耶。顛倒之義亦同十地。第四義者。即文中雲唯得以別接通。則是別理接于通理。故今文意應須修觀進破無明。不分但中不但中別。故知語地已含于住。豈有初住更接十住。今文重云不接十住故不接圓仍存別教教道故也。玄文以圓接通別者。分于教證位行別故。今不云者約證道故但約觀故。問。接與不接何者為最。答。四念處云。被接之人如土石為基金寶累上。豈如從下純累金剛。此嘆始終俱妙故爾。若賢位中諸菩薩等從漸來者。其功尚強。何者。諸法先熟藏理易明。如歷任居極富從貧來。是故他方菩薩皆嘆此土初心菩薩忍苦捍勞。從於香積來此聽法者。權法未熟是故經游

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○次明得失中。初以思議不思議雙標得失。自他俱爾是故雙標。圓離性計及能化他。方名為得。若言下。出性過之相。此釋性義不殊諸文而語勢稍別。以諸文中皆約自他單說故也。如單約智只云智自是智名自性智。由境故智名他性智。境智因緣故智名共性智。離境離智故智名無因智。若單約境準智可知。雖復單說義必雙明是故此中境智對說。今初文云不相由藉者。文似自然乃是自性。何者。智不由境是自性智。境不由智是自性境。為相對說故云不相由。故智中雲智由心生。自能照境。如炬照物下。譬自性境也。若言下。他性境智。言相由而有者。文似共性乃是他生。智由於境名他性智。境由於智名他性境。為相對說故云相由譬長短相待者。亦是兩向對說為譬。長待于短如他性智。短待于長如他性境。若言境不自境下。明共性境智。文似無因乃是共性。何者。不獨由智故境。亦不獨由境故境。境智因緣故境。約智亦爾故成共生。既不專由故云不獨。亦應譬云不獨由長不獨由短。由長短故得有于長。亦由長短故得有短。如因五寸及以一尺和合方知五寸為短。和合方知一尺為長。是故境智俱名因緣。若言下。無因性也。皆不如上三種者。如雲不由智故境。亦不由境故境。亦不由境智因緣故境。智亦如是。亦應譬云

【現代漢語翻譯】現代漢語譯本： ○次明得失中。首先以思議和不思議兩種方式來標示得失。因為自身和他人都是如此，所以用兩種方式標示。圓滿地遠離了對自性的執著以及能夠化導他人，才可稱為『得』。如果說『言下』，就顯現出超越自性的狀態。這裡對自性的解釋與之前的文章沒有不同，只是語氣稍微有所區別。因為之前的文章都是分別從自身或他人的角度來單獨說明。比如單獨從智慧的角度來說，智慧自身就是自性智，因為境界的緣故，智慧被稱為他性智，境界和智慧相互作用的緣故，智慧被稱為共性智，脫離境界和智慧的緣故，智慧被稱為無因智。如果單獨從境界的角度來說，可以參照智慧來理解。雖然是單獨說明，但意義必然是相互對應的，所以這裡境界和智慧相對來說明。現在第一段文字說『不相由藉』，文字看起來像是自然而然，實際上是自性。為什麼呢？智慧不依賴於境界，是自性智。境界不依賴於智慧，是自性境。因為是相對來說，所以說『不相由』。所以在智慧中說，智慧由心而生，自身能夠照亮境界，如同火炬照亮物體。這是比喻自性境。如果說『言相由而有者』，這是他性境智。文字看起來像是共性，實際上是他生。智慧依賴於境界，稱為他性智。境界依賴於智慧，稱為他性境。因為是相對來說，所以說『相由』，用長短相互依存來比喻。這也是兩方面相對來說明，用作比喻。長依賴於短，如同他性智。短依賴於長，如同他性境。如果說『境不自境』，這是說明共性境智。文字看起來像是無因，實際上是共性。為什麼呢？不是僅僅依賴於智慧才有境界，也不是僅僅依賴於境界才有境界。境界和智慧相互作用才有境界。從智慧的角度來說也是這樣，所以成為共生。既然不是專門依賴於某一方，所以說『不獨』。也應該比喻說，不是僅僅依賴於長才有長，也不是僅僅依賴於短才有短。因為有長短的相互作用，才能有長。也因為有長短的相互作用，才能有短。比如因為有五寸和一尺的對比，才知道五寸是短的。因為有五寸和一尺的對比，才知道一尺是長的。所以境界和智慧都稱為因緣。如果說『無因性也』，都不如以上三種情況。比如可以說，不是因為智慧才有境界，也不是因為境界才有境界，也不是因為境界和智慧相互作用才有境界。智慧也是這樣。也應該比喻說

【English Translation】 English version: ○ Next, clarifying gain and loss. Initially, gain and loss are marked by both conceivable and inconceivable means. Because it is the same for both oneself and others, both are marked. To perfectly depart from clinging to self-nature and to be able to transform others is called 'gain'. If it is said 'immediately upon speaking', the characteristic of transcending self-nature appears. This explanation of self-nature is not different from previous texts, but the tone is slightly different. This is because previous texts all spoke separately from the perspective of oneself or others. For example, speaking solely from the perspective of wisdom, wisdom itself is self-nature wisdom. Because of the realm, wisdom is called other-nature wisdom. Because of the interaction between realm and wisdom, wisdom is called common-nature wisdom. Because of separation from realm and wisdom, wisdom is called causeless wisdom. If speaking solely from the perspective of realm, it can be understood by referring to wisdom. Although it is explained separately, the meaning must be mutually corresponding, so here realm and wisdom are explained in relation to each other. Now, the first sentence says 'not relying on each other', the words seem natural, but in reality, it is self-nature. Why? Wisdom does not rely on realm, it is self-nature wisdom. Realm does not rely on wisdom, it is self-nature realm. Because it is relative, it is said 'not relying on each other'. Therefore, in wisdom it is said that wisdom arises from the mind, and it can illuminate the realm itself, like a torch illuminating an object. This is a metaphor for self-nature realm. If it is said 'that which exists by relying on each other', this is other-nature realm and wisdom. The words seem like common-nature, but in reality, it is other-born. Wisdom relies on realm, it is called other-nature wisdom. Realm relies on wisdom, it is called other-nature realm. Because it is relative, it is said 'relying on each other', using the interdependence of long and short as a metaphor. This is also explaining from two relative aspects, used as a metaphor. Long relies on short, like other-nature wisdom. Short relies on long, like other-nature realm. If it is said 'realm is not self-realm', this is explaining common-nature realm and wisdom. The words seem like causeless, but in reality, it is common-nature. Why? It is not solely dependent on wisdom that there is realm, nor is it solely dependent on realm that there is realm. Realm and wisdom interact to have realm. It is the same from the perspective of wisdom, so it becomes co-arising. Since it is not specifically dependent on one side, it is said 'not solely'. It should also be metaphorically said that it is not solely dependent on long that there is long, nor is it solely dependent on short that there is short. Because of the interaction of long and short, there can be long. Also because of the interaction of long and short, there can be short. For example, because of the comparison between five inches and one foot, it is known that five inches is short. Because of the comparison between five inches and one foot, it is known that one foot is long. Therefore, both realm and wisdom are called conditions. If it is said 'causeless nature', it is not like the above three situations. For example, it can be said that it is not because of wisdom that there is realm, nor is it because of realm that there is realm, nor is it because of the interaction of realm and wisdom that there is realm. Wisdom is also like this. It should also be metaphorically said

不由短故而有于長。不由長故而有于長。不由長短得有于長。短亦如是。如雲不由五寸一尺長短。而知五寸之短。不由五寸一尺長短。而知一尺之長也。此計意欲非於前三。而所計最劣。所以者何下。釋計招過。過增苦集而失道滅。初文是集。從業生故下是苦。初集中雲有四取等者。依於四句而起取著。故名依倚。有依倚故自是非他。名為愛恚。愛恚生故亦生癡慢。如是次第八十八使。故云一切。由意是非而生戲論。戲論則為諍競之本。諍競生故起于身業。轉至未來苦海無已。苦果深廣故名為海。當知下。結計成過為生死本。是故四計能為生死之本。名生死本。故龍樹下。約破性明得。伐者傾倒也。即是破也。破他生云那得相由者。亦約對破故云相由。準此破自。文亦應云諸法非自。那得不相由境智。若單說者。破自只應云法不自生。那得自境智亦如是。破他應云法不他生。那得由智故境智亦如是。尚無自他及以共生。豈有無因。能破四性不獨破他外計而已龍樹正用此為觀法。亦是用此通申佛意。成諸教觀。而世人昧之別立觀法。誠為未可。故大經三十六。佛告須跋。汝今能觀于實相。則破一切諸有苦。須跋言。何名實相。佛言。無相之相名為實相。須跋言。何名無相之相。佛言。一切無自相亦復無他相。無自他共相

【現代漢語翻譯】現代漢語譯本不由短，所以才有長。不由長，所以才有長。不由長短，也能有長。短也是一樣。比如，不是因為有五寸和一尺的長短，才知道五寸是短的。不是因為有五寸和一尺的長短，才知道一尺是長的。這種計度（kalpana）的意圖，與前面的三種不同，但這種計度最為低劣。『所以者何』以下，解釋這種計度招致的過失。過失會增長苦和集（samudaya），而失去道（marga）和滅（nirodha）。最初的文句是集諦（samudaya satya）。『從業生故』以下是苦諦（duhkha satya）。最初的集諦中說有四取（upadana）等，是依於四句（tetralemma）而生起取著（abhinivesha）。所以叫做依倚（nisraya）。因為有依倚，所以自以為是，否定他人，這叫做愛（raga）和恚（dvesha）。愛和恚產生，也會產生癡（moha）和慢（mana）。像這樣次第產生八十八使（anutaya），所以說『一切』。由於意念的是非而產生戲論（prapancha）。戲論就是諍競（vivada）的根本。諍競產生，就發起身業（kaya-karma），輾轉到未來，苦海沒有止境。苦果深廣，所以叫做海。『當知』以下，總結這種計度成為過失，是生死的根本。所以四種計度能成為生死的根本，叫做生死本。『故龍樹』以下，依據破斥自性（svabhava）來闡明證得。伐，是傾倒的意思，也就是破斥。破斥他生（parabhava）時說『那得相由』，也是依據對立的破斥，所以說『相由』。依照這個類推破斥自生（svabhava），文句也應該說『諸法非自生，那得不相由境智』。如果單獨說，破斥自生，只應該說『法不自生，那得自境智亦如是』。破斥他生，應該說『法不他生，那得由智故境智亦如是』。尚且沒有自生、他生以及共生，哪裡會有無因生（ahetuka）？能破斥四種自性，不只是破斥其他外道的計度而已。龍樹（Nagarjuna）正是用這個來觀察法（dharma），也是用這個來通達申述佛陀的意旨，成就各種教觀（drishti）。而世人迷惑不解，另外建立觀法，實在是不可以的。所以《大般涅槃經》（Mahaparinirvana Sutra）第三十六卷中，佛陀告訴須跋（Subha）:『你現在能觀察實相（tathata），就能破除一切諸有的苦（duhkha）』。須跋問：『什麼叫做實相？』佛說：『無相之相叫做實相。』須跋問：『什麼叫做無相之相？』佛說：『一切法沒有自相（svalaksana），也沒有他相（paralaksana），沒有自他共相（ubhayalaksana）。』

【English Translation】 English version Because there is no short, there is long. Because there is no long, there is long. Without long and short, there can be long. Short is the same. For example, it is not because of the length of five inches and one foot that we know five inches is short. It is not because of the length of five inches and one foot that we know one foot is long. This intention of calculation (kalpana) is different from the previous three, but this calculation is the most inferior. 'So what's the reason?' below explains the faults caused by this calculation. Faults will increase suffering and accumulation (samudaya), and lose the path (marga) and cessation (nirodha). The initial sentence is the truth of accumulation (samudaya satya). 'Because it arises from karma' below is the truth of suffering (duhkha satya). The initial truth of accumulation says that there are four attachments (upadana), which arise from clinging (abhinivesha) based on the four alternatives (tetralemma). Therefore, it is called reliance (nisraya). Because there is reliance, one considers oneself right and denies others, which is called love (raga) and hatred (dvesha). When love and hatred arise, ignorance (moha) and pride (mana) also arise. In this way, eighty-eight latent tendencies (anutaya) arise in sequence, so it is said 'all'. Due to the right and wrong of thoughts, conceptual proliferation (prapancha) arises. Conceptual proliferation is the root of contention (vivada). When contention arises, bodily karma (kaya-karma) is initiated, revolving into the future, the sea of suffering has no end. The fruit of suffering is deep and vast, so it is called the sea. 'Know' below summarizes that this calculation becomes a fault, which is the root of birth and death. Therefore, the four calculations can become the root of birth and death, called the root of birth and death. 'Therefore, Nagarjuna (Nagarjuna)' below, based on refuting inherent existence (svabhava), clarifies attainment. 'To fell' means to overturn, which is to refute. When refuting other-origination (parabhava), saying 'how can they be mutually dependent' is also based on opposing refutation, so it is said 'mutually dependent'. According to this analogy, refuting self-origination (svabhava), the sentence should also say 'phenomena are not self-originated, how can they not be mutually dependent on object and wisdom'. If speaking alone, refuting self-origination, it should only say 'phenomena are not self-originated, how can self-object and wisdom be like this'. Refuting other-origination, it should say 'phenomena are not other-originated, how can object and wisdom be due to wisdom'. There is not even self-origination, other-origination, and co-origination, how can there be causeless origination (ahetuka)? Being able to refute the four inherent existences is not just refuting the calculations of other externalists. Nagarjuna (Nagarjuna) is precisely using this to observe phenomena (dharma), and is also using this to understand and expound the Buddha's intention, accomplishing various teachings and views (drishti). But people are confused and do not understand, and separately establish views, which is really not acceptable. Therefore, in the thirty-sixth chapter of the Mahaparinirvana Sutra (Mahaparinirvana Sutra), the Buddha told Subha (Subha): 'If you can now observe suchness (tathata), you can eliminate all the suffering (duhkha) of all existences'. Subha asked: 'What is called suchness?' The Buddha said: 'The characteristic of no characteristic is called suchness'. Subha asked: 'What is called the characteristic of no characteristic?' The Buddha said: 'All phenomena have no self-characteristic (svalaksana), nor other-characteristic (paralaksana), nor both self and other characteristic (ubhayalaksana).'

亦無無因相。乃至無有一切諸相。第三十師子吼嘆佛言。如來世尊破邪道。開示眾生正真路。行此道者獲安隱。是故稱佛為導師。非自非他之所作亦非共作無因作。前令須跋聞常取果。即別圓意兼于藏通。若師子吼嘆如來者。唯在圓別。是故諸教皆離性執。但于所破深淺不同。諸經論中斯例甚眾。故此破性雖在衍門。三藏多觀因緣生滅。既破生滅亦無自他共等三計。況復生滅元破邪無。是故四教亦可通用。今以下。次明今家用龍樹破法。滅前苦集以成二空。性破即性空。無依即相空。空非二邊故云常一。則能見於中智般若。次以是下。不自生等以對四教。準應教教各破四性。隨義便故。欲以此四攝彼四故。故以四性對於四教。兼知四句義旨幽深。故前後文以此四句總對別對。教教各四名別對也。四句對四名總對也。復識四教因緣不同。乃至四教自然亦別。並在一念一時俱破。何者。如此方俗典有計元氣而生。即是計自。有計父母而生即是計他。有計由元氣故假于父母。即是計共。有計自然即是無因。故莊云。天其運乎。地其處乎。日月諍于所乎。孰主張是。孰綱維是。孰居無事。而推行是。莊既不達緣起之法。而亦不知誰張于天誰綱于地誰推日月。不測其業故推依報而屬自然。老計守雌自然猶薄。如此計者。欲比西方

優劣天隔。故知此土昏俗計自然等。有言無行。況今文自然圓人所計。乃至自生是三藏所計。故知義異名同。善須斟酌。文中但舉初后中間準知。又第十卷釋君弱臣強等。但以自他各對界內界外二教。如第七卷釋助道中。而以生等對四教進。但以生名與進義同。望今復別。故知隨義不可一準。今此三藏對於生生以為自者。三藏人云。境常生滅。豈關於智今境生滅。名自生境。無智而已有必生滅。亦不由境今智生滅。自生智也。以生不生為他性者。通教人云。由無生智照境無生。他性境也。由無生境發無生智。他性智也。如雲諸法不生故般若不生。般若不生故諸法不生。以不生生為共性者。別教人云。由於本有理體為自。復藉緣修方便為他。真緣和合能生一切。又出假時由所化境及以大悲。內外和合方能利他。又由諸法與俗智合方能利他。以不生不生為無因者。圓教人云。不可思議非境非智若照不照境自天然。名境不生。若觀不觀智常本有。名智不生。境智冥一。假為立名。文中略引身子凈名以證初后。中間應以三乘無說以證通教。無言菩薩以證別教。一一句中皆云苦集不生者。斥前性計。有性計故苦集增長。是故今以法性觀之。求生生之自不可得故。乃至求不生不生之無因亦不可得。若當分者。即是當教證無生理。是

【現代漢語翻譯】現代漢語譯本優劣有天壤之別。因此可知此土（指我們所居住的這個世界）的凡夫俗子以『自然』為計，是等同於有言無行的。更何況現在文中的『自然』是圓教之人所計。乃至『自生』是三藏教（佛教中的一種教義分類）之人所計。因此可知，名異義同，需要好好斟酌。文中只舉了開始和結尾，中間的情況可以類推得知。又如第十卷解釋『君弱臣強』等，只是用『自』和『他』分別對應界內和界外二教。如同第七卷解釋『助道』中，用『生』等對應四教的進階，只是因為『生』這個名稱和『進』的意義相同。希望現在能夠再次區分。因此可知，要根據意義來判斷，不能一概而論。現在用三藏教來解釋『對於生生以為自』：三藏教認為，境（客觀世界）是常生滅的，這與智慧有什麼關係呢？現在境的生滅，名為『自生境』，是沒有智慧的狀態，只是有必然的生滅，也不取決於境。現在智慧的生滅，是自生的智慧。用『以生不生為他性』來解釋：通教（佛教中的一種教義分類）的人認為，由於用無生智照見境的無生，這是他性境。由於無生境引發無生智，這是他性智。如同所說『諸法不生，所以般若（智慧）不生；般若不生，所以諸法不生』。用『以不生生為共性』來解釋：別教（佛教中的一種教義分類）的人認為，由於本有的理體是『自』，又憑藉因緣修習方便是『他』，真和緣和合能生一切。又在出假（菩薩爲了度化眾生而示現於世）時，由於所化之境以及大悲心，內外和合才能利益他人。又由於諸法與俗智結合才能利益他人。用『以不生不生為無因』來解釋：圓教（佛教中的一種教義分類）的人認為，不可思議，非境非智，如果照或者不照，境自然而然，名為境不生。如果觀或者不觀，智常本有，名為智不生。境智冥合為一，只是假立名稱。文中略微引用了舍利弗（Śāriputra）和維摩詰（Vimalakīrti）來證明開始和結尾。中間應該用三乘無說來證明通教，用無言菩薩來證明別教。每一句話中都說『苦集不生』，這是爲了駁斥之前的性計。因為有性計，所以苦和集增長。因此現在用法性來觀察，求生生的『自』不可得，乃至求不生不生的『無因』也不可得。如果是當分，那就是當教證悟無生之理。

【English Translation】 English version The difference between good and bad is like heaven and earth. Therefore, it is known that the common people of this land (referring to the world we live in) consider 'nature' as equal to having words without actions. Moreover, the 'nature' in the current text is what the people of the Perfect Teaching (圓教) consider. Even 'self-origination' (自生) is what the people of the Tripiṭaka Teaching (三藏教, a classification of Buddhist doctrines) consider. Therefore, it can be known that the names are different but the meanings are the same, and careful consideration is needed. The text only mentions the beginning and the end, and the middle situations can be inferred by analogy. Furthermore, in the tenth volume, the explanation of 'the ruler is weak and the ministers are strong' etc., only uses 'self' (自) and 'other' (他) to correspond to the two teachings within and outside the boundary respectively. Just like in the seventh volume, the explanation of 'aiding the path' (助道), uses 'origination' (生) etc. to correspond to the advancement of the four teachings, only because the name 'origination' and the meaning of 'advancement' are the same. It is hoped that it can be distinguished again now. Therefore, it can be known that it should be judged according to the meaning and cannot be generalized. Now, using the Tripiṭaka Teaching to explain 'regarding origination as self': The Tripiṭaka Teaching believes that the realm (境, the objective world) is constantly arising and ceasing, what does this have to do with wisdom? Now the arising and ceasing of the realm is called 'self-originated realm' (自生境), which is a state without wisdom, only having inevitable arising and ceasing, and it does not depend on the realm. Now the arising and ceasing of wisdom is self-originated wisdom. Using 'taking origination and non-origination as other-nature' (他性) to explain: People of the Common Teaching (通教, a classification of Buddhist doctrines) believe that because of using non-origination wisdom to illuminate the non-origination of the realm, this is the other-nature realm. Because the non-origination realm triggers non-origination wisdom, this is other-nature wisdom. Just like it is said 'Because all dharmas do not arise, therefore prajna (般若, wisdom) does not arise; because prajna does not arise, therefore all dharmas do not arise'. Using 'taking non-origination and origination as common-nature' (共性) to explain: People of the Distinct Teaching (別教, a classification of Buddhist doctrines) believe that because the inherent principle is 'self', and relying on conditions to cultivate expedient means is 'other', the combination of truth and conditions can generate everything. Also, when emerging from the provisional (出假, when a Bodhisattva manifests in the world to save sentient beings), due to the realm to be transformed and great compassion, the combination of internal and external can benefit others. Also, because all dharmas combine with mundane wisdom, they can benefit others. Using 'taking non-origination and non-origination as without cause' (無因) to explain: People of the Perfect Teaching (圓教, a classification of Buddhist doctrines) believe that it is inconceivable, neither realm nor wisdom, if illuminating or not illuminating, the realm is natural, called the realm not arising. If observing or not observing, wisdom is inherently present, called wisdom not arising. The realm and wisdom merge into one, it is just a provisional name. The text briefly quotes Śāriputra (舍利弗) and Vimalakīrti (維摩詰) to prove the beginning and the end. In the middle, the Three Vehicles without speaking should be used to prove the Common Teaching, and the Wordless Bodhisattva should be used to prove the Distinct Teaching. In every sentence, it is said 'suffering and accumulation do not arise' (苦集不生), this is to refute the previous nature-calculation. Because there is nature-calculation, suffering and accumulation increase. Therefore, now observing with dharma-nature, seeking the 'self' of origination and origination is unattainable, and even seeking the 'without cause' of non-origination and non-origination is also unattainable. If it is the appropriate share, then it is the teaching's enlightenment of the principle of non-origination.

故句句皆云不可說。雖不下。為他還作四句而說。一一悉中皆作四說。雖作下。結成二空。言如前者。具如向來始從若言下。乃至心行處滅文是也。故金光明下引證。彼四卷經第三散脂品云。不可思議智光。不可思議智炬。不可思議智行。不可思議智聚。不可思議智境。今文云照。經又云光炬聚者。只是嘆智具德耳智行者。只是智所導行。智境者。只是智所照境。總而言之只是境智行三。一一皆云不思議者。明境智行更互相冥。雖復相冥。境行必由智照智導。故一一句皆云智也。今文為明智境相即。且略於行理亦應具。若破下判權實。此是不思議權實。如是下。約教以判得失。為顯不思議故也。今此初約三藏教也。即教教中皆有四性。從別義也。何以故下。釋初三藏教。故對凡夫云有四性。下之三教皆應有之。文無者略。凡有性計即屬凡夫。凡夫有計成自行失。故后三教皆約自行破性論得。又前二教聖於後同凡。若約化他有四悉者。能有化他故名為得。展轉相望。乃至圓教互為得失。別教執于真緣等四成性過者諸佛菩薩赴緣利物若執赴機不同之說。各朋己見故成性過。作此計者皆從初心。至迴向時方漸無執。至圓教中。言教證俱實者。前之兩教教證俱權。圓教教證俱皆是實。此並易明。但別教中教權證實意稍難曉。人

多迷之。使此別教其義壅隔。是故今家借用地論教證二道。以消別門。于中應須先知二意。一者約行。則地前為教登地為證。何者。地前仰信登地現前。豈有親證復存隔歷。二者約說。為地前說始終屬教。何者。如雲真如為惑所覆。或將十度以對十地。互不相收。或云。須離二邊修真如觀。或云。等覺入重玄門。或云。五地習學世法。或云。八地入無功用。等覺一位或有或無。斷十二品稱為妙覺。如是等例不可具載。悉是權施。為引凡下為入地方便。入地自證權門自開。故云初地即是初住入證道也。又云。初地不知二地菩薩舉足下足。若約理說。名字觀行尚自知圓。豈有初地不知二地。若云下位不測于上。圓亦展轉迭不相知。何但別人教門方便。今文非專判教優劣。但存次第及不次第。迷之尚寬。若讀玄文。善須曉此教證二道則別門可消。若依教修行彌須善識。是故今文時時略用。若不曉者。初心明理兩說不同若不識之措心無地。如雲初心知理即是。或云理具萬德待行。或云解圓行須漸次。或云理有不用諸法。如此說者非別非圓非通非藏。教相不說推與何耶。何故下釋教證。無思念下。正明圓教自他之相。以明今文無失顯體。

○次明攝法中初明來意立疑。次今則下釋中。先總釋。不以名略令體不周。何者下釋

【現代漢語翻譯】多迷之（Duo Mi Zhi，人名）。使得這些別教（Biejiao，區別于圓教的教義）的意義被壅塞隔斷。因此，現在我們借用地論（Dilun，佛教經論）的教（jiao，教義）和證（zheng，證悟）二道，來消解別教的門徑。其中應該首先了解兩種含義：第一，從修行方面來說，地前（diqian，菩薩十地之前的階段）為教，登地（dengdi，證入菩薩十地）為證。為什麼呢？因為地前是仰信，登地是現前。難道親證之後還會存在隔閡嗎？第二，從說法方面來說，為地前所說的始終屬於教。為什麼呢？例如說真如（Zhenru，佛教術語，指事物的真實本性）被迷惑所覆蓋，或者將十度（shidu，佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智十種波羅蜜）對應十地（shidi，菩薩修行的十個階段），彼此不能互相統攝。或者說，必須離開二邊（erbian，指斷見和常見兩種極端），修習真如觀。或者說，等覺（Dengjue，菩薩果位的名稱，僅次於妙覺）進入重玄門（Chongxuanmen，道教術語，在此處借用）。或者說，五地（wudi，菩薩五地）學習世間法。或者說，八地（badi，菩薩八地）進入無功用（wugongyong，不需刻意努力的狀態）。等覺這個果位，有時有，有時沒有。斷除十二品煩惱，稱為妙覺（Miaojue，佛果的名稱）。像這樣的例子，不能全部列舉，都是權巧方便的施設，爲了引導凡夫進入地位的方便。進入地位之後，自然證悟，權巧方便的門逕自然打開。所以說，初地（chudi，菩薩初地）就是初住（chuzhu，菩薩五十二階位中的初住位），進入證道的階段。又說，初地菩薩不知道二地（erdi，菩薩二地）菩薩舉足下足。如果從理上來說，名字觀行（mingziguangxing，通過名相概念進行的觀行）尚且知道圓滿，難道初地菩薩會不知道二地菩薩嗎？如果說下位不能測度上位，那麼圓教（Yuanjiao，佛教天臺宗的最高教義）也應該輾轉互相不知道。不僅僅是別人的教門方便，本文並非專門評判教義的優劣，只是存在次第和不次第的區別，迷惑之處還很多。如果閱讀玄文（Xuanwen，指深奧的經文），務必明白教證二道，那麼別教的門徑就可以消解。如果依據教義修行，更要善於認識。因此，本文時常略微使用。如果不明白這些，初心明理（chuxinmingli，初學時明白道理）的兩種說法不同，如果不認識這些，措心無地（cuoxinwudi，無處安放內心）。例如說，初心知理就是，或者說，理具萬德（lijuwande，真理具備萬種功德），等待修行。或者說，理解圓滿，修行需要漸次。或者說，理體具有，不需要使用諸法。這樣說，既不是別教，也不是圓教，也不是通教（Tongjiao，佛教三藏十二部中的一種教義），也不是藏教（Zangjiao，佛教三藏十二部中的一種教義）。教相（jiaoxiang，教義的相狀）不說，推給誰呢？為什麼下面解釋教證？無思念下（wusinianxia，指沒有思念的狀態），正是說明圓教自他之相，以此來說明本文沒有失去顯現本體。 ○其次說明攝法（shefa，統攝一切佛法）中，首先說明來意，提出疑問。其次，『今則下（jinzexia，接下來）』解釋其中，先總的解釋，不因為名稱簡略而使得本體不周全。『何者下（hezhexia，為什麼下面）』解釋。

【English Translation】 Duo Mi Zhi (name of a person). This causes the meaning of these Biejiao (teachings distinct from Yuanjiao) to be obstructed and blocked. Therefore, we now borrow the two paths of Jiao (doctrine) and Zheng (realization) from the Dilun (Buddhist scriptures and treatises) to resolve the Biejiao approaches. Among these, two meanings should be understood first: First, in terms of practice, the stage before the ten Bhumis (Diquan, stages before the ten Bhumis of a Bodhisattva) is Jiao, and entering the ten Bhumis (Dengdi, entering the ten Bhumis of a Bodhisattva) is Zheng. Why? Because the stage before the Bhumis is based on faith, while entering the Bhumis is based on direct experience. How can there still be separation after direct realization? Second, in terms of teaching, what is said for the stage before the Bhumis always belongs to Jiao. Why? For example, it is said that Zhenru (the true nature of things) is covered by delusion, or that the ten Paramitas (Shidu, the ten perfections of giving, morality, patience, effort, meditation, wisdom, skillful means, vows, power, and knowledge) correspond to the ten Bhumis (Shidi, the ten stages of a Bodhisattva's practice), and they cannot be integrated with each other. Or it is said that one must leave the two extremes (Erbian, referring to the two extremes of eternalism and nihilism) and cultivate the contemplation of Zhenru. Or it is said that Dengjue (a Bodhisattva's stage, second only to Miaojue) enters the Chongxuanmen (a Taoist term, used here metaphorically). Or it is said that the fifth Bhumi (Wudi, the fifth Bhumi of a Bodhisattva) learns worldly dharmas. Or it is said that the eighth Bhumi (Badi, the eighth Bhumi of a Bodhisattva) enters the state of non-effort (Wugongyong, a state where no deliberate effort is needed). The stage of Dengjue, sometimes exists, sometimes does not. Cutting off twelve grades of affliction is called Miaojue (the name of the Buddha's fruit). Examples like these cannot all be listed; they are all skillful means, for the convenience of guiding ordinary people to enter the Bhumis. After entering the Bhumis, one naturally realizes, and the skillful means naturally open up. Therefore, it is said that the first Bhumi (Chudi, the first Bhumi of a Bodhisattva) is the same as the first Abode (Chuzhu, the first of the fifty-two stages of a Bodhisattva), entering the stage of realizing the path. It is also said that a Bodhisattva in the first Bhumi does not know the lifting and lowering of the feet of a Bodhisattva in the second Bhumi (Erdi, the second Bhumi of a Bodhisattva). If speaking from the perspective of principle, even conceptual contemplation (Mingziguangxing, contemplation through conceptual terms) knows completeness, how could a Bodhisattva in the first Bhumi not know a Bodhisattva in the second Bhumi? If it is said that a lower stage cannot fathom a higher stage, then the Yuanjiao (the highest teaching of the Tiantai school of Buddhism) should also not know each other in turn. It is not just the skillful means of other teachings; this text is not specifically judging the superiority or inferiority of teachings, but there are differences between order and non-order, and there are still many areas of confusion. If reading the Xuanwen (referring to profound scriptures), one must understand the two paths of Jiao and Zheng, then the Biejiao approaches can be resolved. If practicing according to the teachings, one must be good at recognizing. Therefore, this text often uses them slightly. If one does not understand these, the two sayings of initial understanding of principle (Chuxinmingli, understanding the principle at the beginning of learning) are different; if one does not recognize these, there is no place to put one's mind (Cuoxinwudi, no place to settle the mind). For example, it is said that initial understanding of principle is it, or it is said that the principle possesses myriad virtues (Lijuwande, the truth possesses myriad merits), waiting for practice. Or it is said that understanding is complete, but practice needs to be gradual. Or it is said that the principle possesses, and there is no need to use all dharmas. Saying this is neither Biejiao, nor Yuanjiao, nor Tongjiao (a type of Buddhist teaching), nor Zangjiao (a type of Buddhist teaching). If the characteristics of the teachings (Jiaoxiang, the characteristics of the teachings) are not spoken of, to whom are they attributed? Why does the following explain Jiao and Zheng? 'Below without thought (Wusinianxia, referring to the state without thought)' is precisely explaining the self and other aspects of Yuanjiao, to show that this text has not lost the manifestation of the essence. ○ Next, explaining the Shefa (encompassing all Buddhist teachings), first explaining the intention and raising questions. Next, 'Jin Zexia (next)' explains it, first giving a general explanation, not making the essence incomplete because of the brevity of the name. 'He Zexia (why below)' explains.

也。止觀各以一喻喻之。如炙得一穴治一切病。如得如意珠名為珠王。故大經三十一云。猶如醫方悉為治病於一名下說無量義。或於一義說無量名。云何一名說無量義。如大涅槃。亦名無生無出。無作歸依。窟宅解脫燈明無畏。彼岸等。大品下引證中。既云一切皆學及一切入中。當知止觀攝一切法。已如前引。今更下。開章別釋。實體止觀以為能攝。事理等六以為所攝。所從於能故云攝法。雖辨偏圓次不次等。但明實體所攝法遍。豈所攝差降令體分張。且如成論三藏一門。止觀品中先設問云。佛諸經中告諸比丘。一切皆應修行二法。所謂止觀。問。一切須修何但二法。答。止名定觀名慧。一切善法此二攝盡。乃至散心聞思等慧亦在此中。以此二法能辨道法故也何者。止能遮結觀能斷滅。止如手捉觀如用鐮。止如掃帚觀如除去。止如揩垢觀如清水。止如水浸觀如火熟。止制掉心觀起沒心。乃至多義不能具記。此中列章理乃至教。具依彼論六重義門。雖大小不同能詮名等。名通義別即此意也。他謂成論義通大乘。今問何如華嚴大品大集。生起文相可見。從事理下。略示向列六章攝相。略以事等攝於六章。初事即攝五章。理但是理也。解即是智。位通因果。因復攝於理惑智行。教他但他余並是自。自行化他因果攝盡。此之六

【現代漢語翻譯】現代漢語譯本也。止和觀各自用一個比喻來比擬它。如同艾灸找準一個穴位就能治療所有疾病，如同得到如意寶珠就被稱為珠王。所以《大般涅槃經》第三十一卷說：『猶如醫生開藥方，全部都是爲了治療疾病，在一個名稱下說出無量的意義，或者在一個意義下說出無量的名稱。』什麼是『一個名稱說出無量的意義』呢？比如大涅槃，也叫做無生無出、無作歸依、窟宅、解脫、燈明、無畏、彼岸等等。《大品般若經》的引證中，既然說『一切皆學』以及『一切入中』，應當知道止觀能夠攝盡一切法，這已經像前面引述的那樣。現在進一步，開始分章節分別解釋。實體止觀作為能攝，事、理等六個方面作為所攝。所攝從屬於能攝，所以說『攝法』。雖然辨別偏圓、次第不次第等等，但說明實體所攝的法是普遍的。難道所攝的差別會使本體分裂嗎？且如《成實論》的三藏一門，止觀品中先提出問題說：『佛在諸經中告訴各位比丘，一切都應該修行二法，就是止和觀。』問：『一切都必須修，為什麼只說二法？』答：『止名為定，觀名為慧，一切善法都被這二者攝盡。』乃至散心、聞思等慧也都在其中。因為這二法能夠辨別道法。為什麼呢？止能夠遮蔽煩惱，觀能夠斷滅煩惱。止就像手去抓取，觀就像用鐮刀去割除。止就像掃帚，觀就像清除垃圾。止就像擦拭污垢，觀就像清水洗滌。止能夠制止掉舉心，觀能夠生起滅沒心。』乃至很多意義不能全部記住。這裡列出的章節，從理到教，完全依據《成實論》的六重義門。雖然大小不同，能詮釋的名詞等等，名稱相同而意義不同，就是這個意思。其他人認為《成實論》的義理通向大乘，現在問，如何與《華嚴經》、《大品般若經》、《大集經》相比？生起文句的表相是可見的。從事理以下，簡略地顯示向列的六章的攝相。簡略地用事等來攝於六章。最初的事就攝了五章，理只是理。解就是智。位通因果，因又攝於理、惑、智、行。教、他、但他余都是自。自行化他、因果都攝盡。這六個方面。

【English Translation】 English version Also, zhi (止, calming or cessation) and guan (觀, contemplation or insight) are each illustrated with a metaphor. It's like cauterizing one acupuncture point to cure all diseases, or obtaining a ruyi jewel (如意珠, wish-fulfilling jewel) which is called the king of jewels. Therefore, the thirty-first chapter of the Mahāparinirvāṇa Sūtra (大般涅槃經) says: 'It is like a doctor's prescription, all for the purpose of curing diseases, expressing countless meanings under one name, or expressing countless names under one meaning.' What is 'expressing countless meanings under one name'? For example, Mahāparinirvāṇa (大涅槃), is also called non-birth and non-arising, non-action refuge, cave dwelling, liberation, lamp of light, fearlessness, the other shore, and so on. In the citation from the Mahāprajñāpāramitā Sūtra (大品般若經), since it says 'all learn' and 'all enter', it should be known that zhi-guan (止觀) encompasses all dharmas (法, teachings or phenomena), as already mentioned earlier. Now, further, begin to explain each chapter separately. The substance of zhi-guan is the encompassing, and aspects such as shi (事, practice), li (理, principle), etc., are the encompassed. The encompassed belongs to the encompassing, so it is said 'encompassing dharmas'. Although distinguishing between partial and complete, sequential and non-sequential, etc., it clarifies that the dharmas encompassed by the substance are universal. How could the differences in what is encompassed cause the substance to split? For example, in the Tipiṭaka (三藏) section of the Tattvasiddhi Śāstra (成實論), the zhi-guan chapter first poses the question: 'The Buddha tells the bhikkhus (比丘, monks) in the sutras that all should cultivate two dharmas, namely zhi and guan.' Question: 'Since all must cultivate, why only mention two dharmas?' Answer: 'Zhi is called samādhi (定, concentration), guan is called prajñā (慧, wisdom), and all good dharmas are encompassed by these two.' Even scattered mind, learning, thinking, and other wisdoms are also included. Because these two dharmas can distinguish the path dharmas. Why? Zhi can obscure afflictions, and guan can cut off and extinguish afflictions. Zhi is like a hand grasping, and guan is like using a sickle to cut away. Zhi is like a broom, and guan is like removing garbage. Zhi is like wiping away dirt, and guan is like clear water washing. Zhi can restrain the distracted mind, and guan can arise and extinguish the submerged mind.' Even many meanings cannot be fully remembered. The chapters listed here, from principle to teaching, are entirely based on the sixfold meaning gates of the Tattvasiddhi Śāstra. Although different in size, the names of what can be explained, etc., have the same name but different meanings, which is the intention. Others believe that the meaning of the Tattvasiddhi Śāstra leads to Mahāyāna (大乘, Great Vehicle), now ask, how does it compare to the Avataṃsaka Sūtra (華嚴經), Mahāprajñāpāramitā Sūtra (大品般若經), Mahāsaṃnipāta Sūtra (大集經)? The appearance of arising phrases is visible. From practice and principle below, briefly show the encompassing aspects of the six chapters. Briefly use practice, etc., to encompass the six chapters. The initial practice encompasses five chapters, principle is only principle. Understanding is wisdom. Position encompasses cause and effect, cause also encompasses principle, delusion, wisdom, and action. Teaching, others, and other others are all self. Self-practice, benefiting others, cause and effect are all encompassed. These six aspects.

章。文六義二。各有次第及不次第。意唯在一。同是圓頓止觀攝故。一以下解釋也。初文別釋。義當次第及不次第。次文相攝。唯不次第義當開顯。初別釋中初言理者。理不出二隻是權實。開為四者約能詮教。今約所詮是故但二。縱隨教相亦不出二。次攝惑中。亦約向理以辨于惑。故約迷於權實二理。以辨惑體通別不同。迷理之本所謂無明無明以為因緣之首。故通別惑並約因緣。初釋迷於權理。十二緣中言獨頭者。婆沙云。不共無明不與使俱。問。亦有不共掉纏等耶。答無也。人謂既有不共無明。亦應合有不共掉等。一切染等盡有無明。唯有無明獨有不共。故法華中。以蜈蚣等用喻獨頭。以貁貍等喻于相應。此等但喻二癡不同。不見更有獨頭掉等。受所喜樂者。樂字(五孝切)是十二下。束十二緣以為三道。十二因緣輪轉相生。是故三道亦輪轉相生。大論第二。十二因緣論。婆沙。十地經等並同。俱舍云。三煩惱二業七事亦名果略果及略因。由中可比二。從惑生惑業從業生於事。從事事惑生。有支理唯此。初四句是以略攝廣。故論云。應知緣起雖有十二而二三為性。三謂惑業事。二謂因果。就中又二。初兩句正明相攝。下兩句釋妨。妨曰。何故過未略而現在廣。釋曰。由中可以比知現在名中故也。次從惑生惑謂愛生取

【現代漢語翻譯】現代漢語譯本章。文六義二。各有次第及不次第。意唯在一。同是圓頓止觀攝故。一以下解釋也。初文別釋。義當次第及不次第。次文相攝。唯不次第義當開顯。初別釋中初言理者。理不出二隻是權實。開為四者約能詮教。今約所詮是故但二。縱隨教相亦不出二。次攝惑中。亦約向理以辨于惑。故約迷於權實二理。以辨惑體通別不同。迷理之本所謂無明（avidyā，對事物真相的迷惑）無明以為因緣之首。故通別惑並約因緣。初釋迷於權理。十二緣中言獨頭者。婆沙云。不共無明不與使俱。問。亦有不共掉纏等耶。答無也。人謂既有不共無明。亦應合有不共掉等。一切染等盡有無明。唯有無明獨有不共。故法華中。以蜈蚣等用喻獨頭。以貁貍等喻于相應。此等但喻二癡不同。不見更有獨頭掉等。受所喜樂者。樂字(五孝切)是十二下。束十二緣以為三道。十二因緣輪轉相生。是故三道亦輪轉相生。大論第二。十二因緣論。婆沙。十地經等並同。俱舍云。三煩惱二業七事亦名果略果及略因。由中可比二。從惑生惑業從業生於事。從事事惑生。有支理唯此。初四句是以略攝廣。故論云。應知緣起雖有十二而二三為性。三謂惑業事。二謂因果。就中又二。初兩句正明相攝。下兩句釋妨。妨曰。何故過未略而現在廣。釋曰。由中可以比知現在名中故也。次從惑生惑謂愛生取

【English Translation】 English version Chapter. The text has two meanings in six aspects. Each has sequential and non-sequential aspects. The intention is only one, because it is all encompassed by the perfect and sudden cessation-contemplation. 'One' below explains this. The initial text separately explains, the meaning should be sequential and non-sequential. The next text mutually encompasses, only the non-sequential meaning should be revealed. In the initial separate explanation, the first mention of 'principle' (理, lǐ) refers to nothing more than the provisional and the real. Opening into four is based on the teaching that can be expressed. Now based on what is expressed, therefore it is only two. Even following the characteristics of the teachings, it does not go beyond two. Next, in encompassing delusions, it also relies on the principle to distinguish delusions. Therefore, it relies on delusion regarding the provisional and real two principles to distinguish the nature of delusions, which are common and distinct. The root of delusion regarding principle is so-called ignorance (無明, wúmíng, avidyā), ignorance is taken as the head of conditions. Therefore, both common and distinct delusions are based on conditions. The initial explanation is delusion regarding the provisional principle. Among the twelve links, the term 'independent head' (獨頭, dútóu) is mentioned. The Vibhasa (婆沙, Póshā) says, 'Non-associated ignorance does not occur with afflictions.' Question: Are there also non-associated restlessness and entanglement, etc.? Answer: No. People say that since there is non-associated ignorance, there should also be non-associated restlessness, etc. All defilements, etc., have ignorance. Only ignorance alone has non-association. Therefore, in the Lotus Sutra (法華, Fǎhuá), centipedes, etc., are used to illustrate the independent head, and civets, etc., are used to illustrate association. These only illustrate the difference between the two kinds of delusion. It is not seen that there are independent head restlessness, etc. 'Receiving what is liked and enjoyed,' the character 'enjoy' (樂, lè) is below the twelve. Binding the twelve links into the three paths. The twelve links of dependent origination arise in a cycle. Therefore, the three paths also arise in a cycle. The Great Treatise, second volume, Treatise on the Twelve Links of Dependent Origination, Vibhasa, Ten Stages Sutra, etc., are all the same. The Kosa (俱舍, Jùshě) says, 'Three afflictions, two actions, and seven matters are also called the fruit, abbreviated fruit, and abbreviated cause.' From the middle, two can be compared. From delusion arises delusion, action arises from action, from action arises matter, from matter arises matter and delusion. Only this has the principle of the limbs of existence. The initial four sentences are to encompass the broad with the brief. Therefore, the treatise says, 'It should be known that although dependent origination has twelve, two and three are its nature.' Three refers to delusion, action, and matter. Two refers to cause and effect. Within this, there are again two. The initial two sentences directly explain mutual encompassment. The following two sentences explain obstacles. The obstacle says, 'Why is the past and future brief, while the present is broad?' The explanation says, 'From the middle, it can be compared and known that the present is called the middle.' Next, from delusion arises delusion, meaning love arises grasping.

從惑生業謂取生有。及無明生行。從業生事謂行生識。及有生生。從事事惑生者謂從事生事。即識生名色。乃至生受。從事生惑。謂受生愛。成論云下。次引論證三道相。問。三障三道但苦與報二名則別。業與煩惱二則同者何耶。答。苦是報家之苦。亦報即是苦。故知名異義同。問。三名既同障之與道二名不同者何。答。能蔽聖道故名為障。展轉互通故名為道。並從過患功能立名。今十二輪為三道者。能通與輪轉義同故。又與成論同也論名業道業必以煩惱為能通。必以當苦為所通。文雖舉業義已具三。故得引證。故論十不善業道品問云。何名業道。答。意即是業于中行故。故名業道。前行后三中。後行前七中三是業非道。七亦業亦道。此是具錄論文。人未見論。只見續在十二緣后。便作十二因緣釋之。甚不可也。今先銷論文。次會三道。論品雖題名業道品。今文引用意通三道。意即是業者意地思也。于中行者。行身等也。故知身等為意所行。名為業道。業之道故業即道故。名為業道。前行等者辨起先後。將教所列對起先後。文列次第身口居先。意三居后。起之次第。意三在先。身口居后。先起意地故云前行。文列在後。故云后三。后動身口。故云後行。文列在前。故云前七。中字但是助句而已。云在此七及三中耳。亦

【現代漢語翻譯】現代漢語譯本從迷惑產生業，稱為『取生有』（取導致存在）。以及從無明產生『行』（行為）。從業產生事，稱為『行生識』（行為導致意識）。以及『有生生』（存在導致出生）。從事產生事，是指從事產生事，即『識生名色』（意識導致名相和物質），乃至產生『受』（感受）。從事產生惑，是指『受生愛』（感受導致愛慾）。《成實論》下面，接著引用論證三道（煩惱道、業道、苦道）的相狀。問：三障（煩惱障、業障、報障）和三道，只是『苦』與『報』兩個名稱不同，『業』與『煩惱』兩個名稱相同，這是為什麼呢？答：『苦』是報應之苦，也是報應就是苦，所以名稱不同而意義相同。問：既然三個名稱相同，那麼『障』與『道』兩個名稱為什麼不同呢？答：因為能夠遮蔽聖道，所以稱為『障』。輾轉互相連通，所以稱為『道』。都是從過患和功能上立名。現在十二緣起稱為三道，是因為能通達和輪轉的意義相同。又與《成實論》相同。《成實論》名為業道，業必定以煩惱作為能通達的原因，必定以將來的苦作為所通達的結果。文句雖然只舉了『業』，但意義已經包含了三者。所以可以引用來證明。所以《成實論·十不善業道品》中問：『什麼叫做業道？』答：『意』就是業，于其中執行，所以叫做業道。『前行后三』中，『後行前七』中，三是業而不是道，七既是業也是道。這是完整地記錄了論文。有人沒有見過《成實論》，只看到它接在十二因緣之後，就把它當作十二因緣來解釋，這是非常不對的。現在先解釋論文，再會合三道。論品雖然題名為《業道品》，但文中引用的意思貫通三道。『意』就是業，指的是意地思量。『于其中行』，指的是身等行為。所以知道身等行為是意所驅使的，叫做業道。因為業之道，業即是道，所以叫做業道。『前行等』，辨別的是生起的先後。將經文所列的順序與生起的先後進行對比。經文中排列的順序是身口在前，意三在後。而生起的順序是意三在先，身口在後。先從意地生起，所以說『前行』，經文中排列在後，所以說『后三』。后動身口，所以說『後行』，經文中排列在前，所以說『前七』。『中』字只是助詞而已，意思是『在此七及三中』。既...

【English Translation】 English version From delusion arises karma, which is called 'taking birth in existence' (grasping leads to existence). And from ignorance arises 'action' (formation). From karma arises event, which is called 'action leads to consciousness'. And 'existence leads to birth'. From event arises event, which means from event arises event, that is, 'consciousness leads to name and form' (mind and body), and even 'feeling' (sensation). From event arises delusion, which means 'feeling leads to craving' (love). Below, the Satyasiddhi Shastra then quotes and demonstrates the characteristics of the three paths (the path of affliction, the path of karma, and the path of suffering). Question: The three hindrances (the hindrance of affliction, the hindrance of karma, and the hindrance of retribution) and the three paths only differ in the two names 'suffering' and 'retribution', while the two names 'karma' and 'affliction' are the same. Why is this? Answer: 'Suffering' is the suffering of retribution, and retribution is suffering, so the names are different but the meanings are the same. Question: Since the three names are the same, why are the two names 'hindrance' and 'path' different? Answer: Because it can obscure the holy path, it is called 'hindrance'. Because they are interconnected and mutually accessible, they are called 'path'. Both names are established based on their faults and functions. Now, the twelve links of dependent origination are called the three paths because the meanings of accessibility and rotation are the same. It is also the same as the Satyasiddhi Shastra. The Satyasiddhi Shastra is named the path of karma, and karma must use affliction as the cause of accessibility and future suffering as the result of accessibility. Although the sentence only mentions 'karma', the meaning already includes all three. Therefore, it can be quoted as proof. Therefore, in the Satyasiddhi Shastra, in the chapter on the Ten Non-Virtuous Karmic Paths, it is asked: 'What is called the karmic path?' The answer is: 'Intention' is karma, and it operates within it, so it is called the karmic path. In 'the former actions and the latter three', and 'the latter actions and the former seven', the three are karma but not the path, and the seven are both karma and the path. This is a complete record of the thesis. Some people have not seen the Satyasiddhi Shastra, and only see that it follows after the twelve links of dependent origination, and then interpret it as the twelve links of dependent origination, which is very wrong. Now, first explain the thesis, and then combine the three paths. Although the chapter is titled 'Chapter on the Karmic Path', the meaning quoted in the text connects the three paths. 'Intention' is karma, which refers to the intention of thought. 'Operating within it' refers to the actions of body, etc. Therefore, it is known that the actions of body, etc. are driven by intention, and are called the karmic path. Because it is the path of karma, and karma is the path, it is called the karmic path. 'The former actions, etc.' distinguish the order of arising. Compare the order listed in the scriptures with the order of arising. The order listed in the scriptures is body and speech first, and the three of intention last. The order of arising is the three of intention first, and body and speech last. It arises first from the intention, so it is said 'former actions', and it is listed last in the scriptures, so it is said 'latter three'. Body and speech move later, so it is said 'latter actions', and it is listed first in the scriptures, so it is said 'former seven'. The word 'within' is just an auxiliary word, meaning 'within these seven and three'. Both...

如五陰文列與起粗細更互。四諦因果亦復如是。然論文意。三是業非道者。非身口故。亦業亦道者。身口二業為意業所行故。複名為道。今文義立意為能通。亦得名道。是故后三通至身口。故云而能通七。前七是業復為意行。是故論云亦業亦道。今文前七復立二義。一是所行。如論文意。故云是業復是道。二是能通。通至後世故複名道。意三即煩惱道。行於身口即煩惱通業。業至後世即業通苦。故知正用成論三業。以釋三道。引論釋成其意在此。牽連等者。增一第四十。佛自看比丘病。因責諸比丘言。汝為何事而出家耶。為畏王等。為欲舍於十二牽連。三世系續故名牽連。十二論等並大瓔珞文展轉不窮猶如車輪。束縛下釋名。三世下。結成攝法。若迷實理下。次明界外十二因緣。先對小辨異。界外亦有相應獨頭。而與界內其體永異。即障中道相應獨頭。亦是與界外見思諸使合者。名為相應。直爾障理名為獨頭。言相應者。如雲自此已前皆名邪見。又等覺已來修離見禪。此即界外同體見也。方便實報二土五塵。為界外思。如此見思必有無明。名為相應。次依論釋相。故今文中引寶性論。顛倒即是無明獨頭。顛倒是相應。即二無明也。三種意生身中。三種俱名意生身者。楞伽大慧問佛。何名意生。佛言。譬如意去。速疾無

【現代漢語翻譯】現代漢語譯本關於五陰（蘊）的排列，以及粗細生起的相互關係，四諦（苦、集、滅、道）的因果關係也是如此。然而，根據《成實論》的觀點，前三者（意業）是業而非道，因為它們不是身業和口業。而身業和口業，因為是意業所驅動的，所以既是業也是道。現在，本文的意義在於確立意業作為能通達者，因此也可以稱為道。所以，後面的三種（貪、嗔、癡）能通達于身和口，因此說『而能通七』。前面的七種（眼、耳、鼻、舌、身、意）是業，又被意業所驅動，所以《成實論》說既是業也是道。現在，本文對前面的七種又確立了兩種意義：一是所行，如《成實論》的觀點，所以說是業又是道；二是能通，通達至後世，所以又名道。意業的三種（貪、嗔、癡）即是煩惱道，作用於身口即是煩惱通業，業通達至後世即是業通苦。因此可知，《成實論》正是用三業來解釋三道，引用《成實論》是爲了闡明這個意思。『牽連等者』，出自《增一阿含經》第四十。佛陀親自看望生病的比丘，因此責備眾比丘說：『你們因為什麼而出家呢？是因為害怕國王等，還是爲了捨棄十二牽連？』三世相續的緣故稱為牽連。《十二門論》等以及《大瓔珞經》的文句，展轉不窮，猶如車輪。『束縛下釋名』，解釋了束縛的名稱。『三世下』，總結了攝法。『若迷實理下』，接下來闡明界外的十二因緣，首先與界內的十二因緣辨別差異。界外也有相應和獨頭，但與界內的體性永遠不同。即是障中道的相應和獨頭。與界外見思諸使結合的，稱為相應；直接障礙真理的，稱為獨頭。『言相應者』，例如說『從此以前都稱為邪見』，又如等覺以後修習離見禪，這即是界外同體的見。方便土和實報土的五塵，是界外的思。如此見思必定有無明，稱為相應。接下來依據論典解釋相。所以本文中引用《寶性論》。顛倒即是無明獨頭，顛倒是相應，即是兩種無明。三種意生身中，三種都稱為意生身，出自《楞伽經》，大慧菩薩問佛陀：『什麼叫做意生？』佛陀說：『譬如意念的執行，非常迅速。』

【English Translation】 English version The arrangement of the five skandhas (aggregates), and the mutual relationship of the arising of coarseness and subtlety, is similar to the causal relationship of the Four Noble Truths (suffering, accumulation, cessation, path). However, according to the view of the Chengshi Lun (Tattvasiddhi Shastra), the first three (mental karma) are karma but not the path, because they are not bodily or verbal karma. Bodily and verbal karma, because they are driven by mental karma, are both karma and the path. Now, the meaning of this text lies in establishing mental karma as the one that can penetrate, so it can also be called the path. Therefore, the latter three (greed, hatred, delusion) can penetrate to body and speech, hence the saying 'and can penetrate seven'. The former seven (eye, ear, nose, tongue, body, mind) are karma, and are driven by mental karma, so the Chengshi Lun says they are both karma and the path. Now, this text establishes two meanings for the former seven: one is what is acted upon, as in the view of the Chengshi Lun, so it is said to be both karma and the path; the other is the ability to penetrate, penetrating to future lives, so it is also called the path. The three of mental karma (greed, hatred, delusion) are the path of afflictions, acting on body and speech is the karma that penetrates afflictions, and karma penetrating to future lives is the karma that penetrates suffering. Therefore, it can be known that the Chengshi Lun uses the three karmas to explain the three paths, and quoting the Chengshi Lun is to clarify this meaning. 'Those who are connected, etc.', comes from the Ekottara Agama Sutra (Zengyi Ahan Jing), the fortieth section. The Buddha personally visited the sick monks, and therefore rebuked the monks, saying: 'Why did you leave home? Was it because you were afraid of kings, etc., or to abandon the twelve connections?' The continuation of the three periods of time is called connections. The sentences in the Twelve Gates Treatise (Shiermen Lun) and the Great Garland Sutra (Da Yingluo Jing) are endless, like a wheel. 'Explanation of the name under bondage', explains the name of bondage. 'Under the three periods of time', summarizes the Dharma that is gathered. 'If you are confused about the real principle', next clarifies the twelve links of dependent origination outside the realm, first distinguishing the differences from the twelve links within the realm. There are also corresponding and independent heads outside the realm, but their nature is forever different from those within the realm. That is, the corresponding and independent heads that obstruct the Middle Way. Those that combine with the views and thoughts of the messengers outside the realm are called corresponding; those that directly obstruct the truth are called independent heads. 'Speaking of corresponding', for example, saying 'From this point forward, all are called wrong views', and also like practicing meditation to leave views after Equal Enlightenment, this is the view of the same body outside the realm. The five dusts of the expedient land and the real reward land are the thoughts outside the realm. Such views and thoughts must have ignorance, called corresponding. Next, explain the appearance according to the treatises. Therefore, this text quotes the Ratnagotravibhāga (Baoxing Lun). Inversion is the independent head of ignorance, and inversion is corresponding, which is the two kinds of ignorance. Among the three kinds of mind-made bodies, all three are called mind-made bodies, from the Lankavatara Sutra (Lengjia Jing), Mahamati Bodhisattva asked the Buddha: 'What is called mind-made?' The Buddha said: 'It is like the movement of the mind, which is very fast.'

礙。名為意生。此即從譬。故彼生身譬如意去。彼經兩義而釋通名。初云。如十萬由旬外憶先所見。唸唸相續疾至於彼。次云。如幻三昧力憶本願故。生諸聖中。初云憶處。次云憶愿。二義並是意憶生故。名為意生。今山門家作意生故。名為意生。經即云憶。憶即作意。是故義同。次第四卷釋三別名。初無常品云。意生三種。一入三昧樂意成身。亦云正受。即三四五地心寂不動故也。二覺法自性意成身。即八地中普入佛剎。故以法為自性。三種類俱生無作意成身。謂了佛證法。成之與生並從果說。此約通教及以別接。豎判次位。今家玄文並云在前三教者。以通諸教釋義故也。既云八地是覺法自性。驗知初文雖云五地。亦兼七地。即入空位也。八地即當入假位也。種類俱生云了佛證法。即是入中。屬佛種類未必自證。若接入別七地已前入別十住。八地已去接入十行。知佛證法是入迴向。並非證道故名意生。仍本為名兼不接者。共結此位故並云地。三昧樂意尚攝三藏二乘之人。況通二乘。今家玄文判楞伽經意生之位。以劣而攝於勝。故指二乘等以攝通別。若對別位未攝證道。是故但從地前判位。故知今判與經意同。經文未攝別位為異。言五種者約開合耳。名唯有三義開成五。於三昧正受。開出三藏二乘。于覺法中開出別教

十行。若作七種兩教二乘各開為二。別教十住義仍同於通教入空。故下文云。凡有多種。若論九人生方便中。則取圓教六根凈位攝入三種意生身中。亦應可解。以並未斷無明未生實報。玄文不云攝入三者。以觀勝故且置不論。又意生之名宜在教道。三種意因移等者。因移果易從下生上。束此下依論束為三道。此十下辨同異。此惑下結成攝法。並如文。料簡中雲及通菩薩等者。等取別教十住。塵沙雖不潤生等者釋疑。疑雲。界外潤生正由無明。既不由塵沙何須先斷。釋曰。障化道故。故須先斷。為真化方便。故先斷此惑。斷已方能。進修中觀。破實報中相應獨頭。塵沙為枝無明為本。探說后位故云皆去。故知假觀正攝得塵沙等者。三種生身中。初人既于彼界能斷塵沙。故云正攝。破塵沙已必能進破無明。故名亦攝。若別論者。無明始終。自為中觀所攝。言若別圓二人等者。約相攝說故取圓人。此中正意論于覺法種類二人。別惑之名義兼無明。故云被伏。若單論塵沙界內已斷。何須論伏。故於界外但修中觀破彼無明。故云三道。從斷位說故云初地。既但云地故知意生且論權位。若不爾者。豈圓六根更入別地。二十智者在玄義智妙中列。謂三藏有七。一世智。二外凡。三內凡。四四果。五支佛。六菩薩。七佛果。通教有五。

一四果。二支佛。三入空菩薩四出假菩薩。五佛果。別教有四。一十信。二三十心。三十地。四佛果。圓教有四。一五品。二六根。三四十心四佛果。彼文三佛同在后列者。同是有教無人實果久滿。如此列者且據大分。未為委悉。亦為三觀所攝者。三觀攝之有通有別。通者藏通十智空攝。別教假攝。圓教中攝。別者。藏通二乘。通教入空菩薩。別教十住菩薩。乃至藏通兩佛智。亦為空觀所攝。三藏菩薩智。通教出假菩薩智。別教行向菩薩智。併爲假觀所攝。別教初地已去智。中觀所攝。此則次第三觀攝。圓教智即為一心三觀所攝。若且從一往據位說者。圓教六根智七信已前。亦為空觀所攝。八信已上亦為假觀所攝。初住已上但為中觀所攝。前三教智若開權顯實。無複次第。若得此意。一期佛教所明諸智併爲三觀攝盡。是故止觀攝一切智。次攝一切行者。不出正助。故歷四教皆明二行。毗婆舍那等者。引證正助。大經二十七云。若言毗婆舍那破煩惱者。何故復修奢摩他耶。今明以定助慧者。且舉須助是故引之。其實定慧俱是正修。慈等事觀方名為助。四教相望。皆總以前助於后教。自行既爾。說及化道亦復如是。亦以三觀攝四教行。正助下明智導行。故前兩教束為空行。別教為假。圓教為中。藏通如文。假觀中言俗理者

【現代漢語翻譯】現代漢語譯本一、四果（Siguo）：指聲聞乘的四種果位，即須陀洹果、斯陀含果、阿那含果、阿羅漢果。二、支佛（Zhifo）：又稱緣覺，指不依佛陀教導，通過自身修行證悟的修行者。三、入空菩薩（Rukong Pusa）：指藏教和通教中，體悟空性的菩薩。四、出假菩薩（Chujia Pusa）：指通教中，從空性中出來，運用智慧利益眾生的菩薩。五、佛果（Foguo）：指最終的佛陀果位。別教（Biejiao）有四種階位：一、十信（Shixin）；二、三十心（Sanshixin）；三、十地（Shidi）；四、佛果（Foguo）。圓教（Yuanjiao）有四種階位：一、五品（Wupin）；二、六根（Liugen）；三、四十心（Sishixin）；四、佛果（Foguo）。原文中將三佛（Sanfo）放在後面列出，是因為他們都是有教而無人證得實際果位的，只是長期以來圓滿了教理。這樣排列只是根據大概劃分，並不完全詳細。也可以用三觀（San Guan）來統攝這些階位。三觀的統攝有共通和差別。共通之處在於，藏教和通教的十智（Shizhi）都為空觀（Kong Guan）所攝，別教為假觀（Jia Guan）所攝，圓教為中觀（Zhong Guan）所攝。差別之處在於，藏教和通教的二乘（Ercheng），通教的入空菩薩，別教的十住菩薩，乃至藏教和通教的兩佛智（Liangfozhi），也為空觀所攝。三藏菩薩智（Sancang Pusa Zhi），通教的出假菩薩智，別教的行向菩薩智，都為假觀所攝。別教初地（Chudi）以後的智慧，為中觀所攝。這是次第的三觀統攝。圓教的智慧則為一心三觀（Yixin San Guan）所攝。如果只是從一個方面來根據位次來說，圓教六根清凈的智慧，七信（Qixin）以前，也為空觀所攝，八信（Baxin）以上也為假觀所攝，初住（Chuzhu）以上則為中觀所攝。前面三教的智慧如果開權顯實（Kaiquan Xianshi），就沒有次第之分了。如果明白了此意，一期佛教所闡明的各種智慧都被三觀統攝完畢。因此，《止觀》（Zhiguan）在統攝一切智（Yiqie Zhi）之後，接著統攝一切行（Yiqie Xing），不出正行和助行。所以歷經四教都闡明二行。毗婆舍那（Vipassana）等，是引證正行和助行。《大經》（Dajing）第二十七卷說：『如果說毗婆舍那能破除煩惱，為何還要修習奢摩他（Samatha）呢？』現在說明以定（禪定）來輔助慧（智慧），只是舉例說明需要輔助，所以引用它。其實定和慧都是正修，慈等事觀才稱為助行。四教相互比較，都是總以前面的教法來輔助後面的教法。自身修行如此，說法和化導也是如此。也用三觀來統攝四教的行門，正行和助行。下面說明以智慧引導行動，所以前面兩教歸為空行，別教為假觀，圓教為中觀。藏教和通教如原文所說。假觀中說的俗理（Suli）。

【English Translation】 English version 1. Four Fruits (Siguo): Refers to the four stages of realization in the Śrāvakayāna, namely Srotaāpanna, Sakrdāgāmin, Anāgāmin, and Arhat. 2. Pratyekabuddha (Zhifo): Also known as a Solitary Buddha, refers to a practitioner who attains enlightenment through their own efforts without relying on the teachings of a Buddha. 3. Entering-Emptiness Bodhisattva (Rukong Pusa): Refers to a Bodhisattva in the Tripitaka and Common Teachings who realizes emptiness. 4. Emerging-from-Emptiness Bodhisattva (Chujia Pusa): Refers to a Bodhisattva in the Common Teaching who emerges from emptiness and uses wisdom to benefit sentient beings. 5. Buddha Fruit (Foguo): Refers to the ultimate state of Buddhahood. The Distinct Teaching (Biejiao) has four stages: 1. Ten Faiths (Shixin); 2. Thirty Minds (Sanshixin); 3. Ten Grounds (Shidi); 4. Buddha Fruit (Foguo). The Perfect Teaching (Yuanjiao) has four stages: 1. Five Grades (Wupin); 2. Six Roots (Liugen); 3. Forty Minds (Sishixin); 4. Buddha Fruit (Foguo). The reason why the Three Buddhas (Sanfo) are listed at the end in the original text is because they all have teachings but no one has attained the actual fruit, only fulfilling the doctrines over a long period. This arrangement is only based on a general division and is not entirely detailed. These stages can also be encompassed by the Three Contemplations (San Guan). The Three Contemplations encompass these stages in both a common and distinct way. The common aspect is that the Ten Wisdoms (Shizhi) of the Tripitaka and Common Teachings are encompassed by the Contemplation of Emptiness (Kong Guan), the Distinct Teaching is encompassed by the Contemplation of Provisional Existence (Jia Guan), and the Perfect Teaching is encompassed by the Contemplation of the Middle Way (Zhong Guan). The distinct aspect is that the Two Vehicles (Ercheng) of the Tripitaka and Common Teachings, the Entering-Emptiness Bodhisattva of the Common Teaching, the Ten Dwelling Bodhisattvas of the Distinct Teaching, and even the Two Buddha Wisdoms (Liangfozhi) of the Tripitaka and Common Teachings are also encompassed by the Contemplation of Emptiness. The Three Tripitaka Bodhisattva Wisdom (Sancang Pusa Zhi), the Emerging-from-Emptiness Bodhisattva Wisdom of the Common Teaching, and the Practice-Oriented Bodhisattva Wisdom of the Distinct Teaching are all encompassed by the Contemplation of Provisional Existence. The wisdom from the Initial Ground (Chudi) onwards in the Distinct Teaching is encompassed by the Contemplation of the Middle Way. This is the sequential encompassing of the Three Contemplations. The wisdom of the Perfect Teaching is encompassed by the One-Mind Three Contemplations (Yixin San Guan). If we only speak from one aspect according to the stages, the wisdom of the purification of the Six Roots in the Perfect Teaching, before the Seven Faiths (Qixin), is also encompassed by the Contemplation of Emptiness, above the Eight Faiths (Baxin) is encompassed by the Contemplation of Provisional Existence, and above the Initial Dwelling (Chuzhu) is encompassed by the Contemplation of the Middle Way. If the wisdom of the previous three teachings reveals the provisional and manifests the real (Kaiquan Xianshi), there is no distinction of sequence. If one understands this meaning, all the wisdoms elucidated in the entire Buddhist teachings are completely encompassed by the Three Contemplations. Therefore, after encompassing all wisdom (Yiqie Zhi), 'Cessation and Contemplation' (Zhiguan) then encompasses all practices (Yiqie Xing), which do not go beyond the principal and auxiliary practices. Therefore, all four teachings elucidate the two practices. Vipassana, etc., are cited as evidence for the principal and auxiliary practices. The 'Great Sutra' (Dajing), chapter 27, says: 'If it is said that Vipassana can destroy afflictions, why should one cultivate Samatha?' Now, explaining that using Samatha (meditative concentration) to assist Prajna (wisdom) is just an example to illustrate the need for assistance, so it is cited. In reality, both Samatha and Prajna are principal practices, while practices such as loving-kindness are called auxiliary practices. Comparing the four teachings, they all generally use the previous teachings to assist the later teachings. Just as self-cultivation is like this, so are teaching and guiding. The practices of the four teachings are also encompassed by the Three Contemplations, principal and auxiliary practices. Below, it explains that wisdom guides action, so the previous two teachings are categorized as emptiness practice, the Distinct Teaching as the Contemplation of Provisional Existence, and the Perfect Teaching as the Contemplation of the Middle Way. The Tripitaka and Common Teachings are as stated in the original text. The mundane truth (Suli) mentioned in the Contemplation of Provisional Existence.

。緣于俗諦恒沙三昧。言俗事者。緣眾生病及神通等利生之事。中觀中雲皆摩訶衍者。具如大品廣乘品。于中善簡通別之相方應今文。十二因緣即佛性者。即三佛性。大經二十五云。無明有愛是二中間。即是中道。如是中道能破一切生死。是則應破二死三道成三佛性。具如第九約十二緣明十乘中說。從複次下。廣明諸教正助行相。始自有漏終於圓極。尋文可見。初明事禪。次四念下。入空行法。四意止者。只是四念處。仁王經中名四意止。四境止心故名為定。三十七品至陰境十乘中說。四諦中三是有為者。苦集是有為有漏。道諦是有為無漏。雖漏無漏而通屬有為。十六行者。論文廣明。今略出行相。苦下四行。謂無常苦空無我。觀陰緣生唸唸生滅故無常。為無常所逼故苦。一相異相不可得故空。我我所不可得故無我。集下有四。謂集因緣生。有漏和合能招苦果。故名為集。觀於六因能生苦果。故名為因。觀於四緣能生苦果。故名為緣。還受後有苦。故名為生。滅下四行者。謂盡滅妙離。一切苦盡故名為盡。諸煩惱滅故名為滅。一切第一故名為妙。超過生死故名為離。道下四行者。謂道正跡乘。能至涅槃故名為道。非顛倒法故名為正。聖人行處故名為跡。運至三脫故名為乘。新經論名與此稍別。舊云空。新云不凈。舊云

【現代漢語翻譯】現代漢語譯本：緣于俗諦恒沙三昧（Samadhi，一種精神集中狀態）。所說的俗事，是指緣于眾生疾病以及神通等利益眾生的事情。《中觀》中說『皆摩訶衍（Mahayana，大乘）者』，具體內容如《大品般若經》的《廣乘品》所說。其中善於簡別共通和不共通的相，才應合本文的意思。十二因緣就是佛性，也就是三佛性。《大般涅槃經》第二十五卷說：『無明和有愛這二者中間，就是中道。』這樣的中道能夠破除一切生死，那麼就應該破除二死三道，成就三佛性。具體內容如第九品中關於用十二因緣闡明十乘的說法。從『複次』以下，廣泛闡明諸教的正行和助行之相，開始於有漏，最終達到圓滿究竟，尋著文句就可以明白。開始闡明事禪，其次從四念處開始，進入空行之法。四意止，就是四念處。《仁王經》中稱為四意止，因為止息於四境而心定，所以稱為定。三十七道品在陰境十乘中已經說過。四諦中，三個是有為法：苦和集是有為有漏，道諦是有為無漏。雖然有漏和無漏的區別，但都屬於有為法。十六行相，論文中已經廣泛闡明，現在簡略地說明其行相。苦諦有四行相，即無常、苦、空、無我。觀察五陰因緣生，唸唸生滅所以是無常。被無常所逼迫所以是苦。一相和異相都不可得所以是空。我以及我所都不可得所以是無我。集諦有四行相，即集、因、緣、生。有漏和合能夠招致苦果，所以名為集。觀察六因能夠產生苦果，所以名為因。觀察四緣能夠產生苦果，所以名為緣。還要承受後有的苦，所以名為生。滅諦有四行相，即盡、滅、妙、離。一切苦都窮盡所以名為盡。諸煩惱都滅除所以名為滅。一切都是第一所以名為妙。超過生死所以名為離。道諦有四行相，即道、正、跡、乘。能夠到達涅槃所以名為道。不是顛倒法所以名為正。聖人所行之處所以名為跡。運載到達三脫門所以名為乘。新譯的經論名稱與此稍有區別，舊譯為『空』，新譯為『不凈』，舊譯為...

【English Translation】 English version: Based on the Samadhi (a state of mental concentration) of mundane truth. 'Mundane matters' refers to benefiting beings through things like curing their illnesses and using supernatural powers. The Madhyamaka says, 'All are Mahayana (the Great Vehicle),' as fully explained in the 'Vast Vehicle' chapter of the Large Perfection of Wisdom Sutra. Within that, one should be skilled at distinguishing between common and uncommon characteristics to align with the meaning of this text. The Twelve Links of Dependent Origination are the Buddha-nature, which is the Three Buddha-natures. The twenty-fifth chapter of the Mahaparinirvana Sutra says, 'Ignorance and craving in between are the Middle Way.' This Middle Way can destroy all birth and death; thus, one should destroy the two deaths and three paths to achieve the Three Buddha-natures. This is fully explained in the ninth chapter, which discusses the Ten Vehicles in terms of the Twelve Links. From 'Furthermore' onwards, it extensively clarifies the characteristics of the primary and auxiliary practices of various teachings, starting from the defiled and ending in perfect completeness, which can be understood by examining the text. It begins by clarifying the meditation on affairs, and then, starting with the Four Foundations of Mindfulness, enters the practice of emptiness. The Four Applications of Mindfulness are simply the Four Foundations of Mindfulness. In the Benevolent King Sutra, they are called the Four Applications of Mindfulness because the mind is stilled in the four realms, hence the name 'concentration'. The Thirty-seven Limbs of Enlightenment have been discussed in the Ten Vehicles of the Realm of the Skandhas. Among the Four Noble Truths, three are conditioned: suffering and accumulation are conditioned and defiled, while the truth of the path is conditioned and undefiled. Although there is a distinction between defiled and undefiled, they both belong to the conditioned. The Sixteen Aspects are extensively clarified in the treatise; here, we briefly explain their characteristics. The truth of suffering has four aspects: impermanence, suffering, emptiness, and non-self. Observing the arising of the five skandhas through dependent origination, arising and ceasing moment by moment, is impermanence. Being oppressed by impermanence is suffering. The one aspect and different aspects are unattainable, hence emptiness. The self and what belongs to the self are unattainable, hence non-self. The truth of accumulation has four aspects: accumulation, cause, condition, and arising. Defiled aggregation can bring about the result of suffering, hence it is called accumulation. Observing the six causes that can produce the result of suffering is cause. Observing the four conditions that can produce the result of suffering is condition. One must still receive the suffering of future existence, hence it is called arising. The truth of cessation has four aspects: cessation, extinction, wonderful, and departure. All suffering is exhausted, hence it is called cessation. All afflictions are extinguished, hence it is called extinction. Everything is supreme, hence it is called wonderful. Transcending birth and death, hence it is called departure. The truth of the path has four aspects: path, correctness, track, and vehicle. It can lead to Nirvana, hence it is called path. It is not a reversed or inverted dharma, hence it is called correctness. It is the place where sages walk, hence it is called track. It carries one to the three gates of liberation, hence it is called vehicle. The names in the newly translated sutras and treatises are slightly different from these. The old translation is 'emptiness', the new translation is 'impurity', the old translation is...

盡。新云靜。舊名正。新云如。舊云跡。新云行舊云乘。新云出餘名並同大意可見。婆沙云。苦時亦見無常空無我。何故但說苦。答。亦應說見無常等也。不說者有餘之義。複次若說苦即是說余。複次苦唯在苦。無常通三諦空無我通一切法。餘三諦下行相。各有料簡亦爾。四弘下。入假行法。十八不共法。至下助道中說。今但對當而已。已對九法餘九法闕。謂無異想。無不定心。無不知已舍。並止攝。欲精進念慧解脫解脫知見無減。並應觀攝。三三昧三解脫至第七卷說。六度如隨自意及助道中說。乃至下。入中行法。九種大禪並在地持。法界次第中略釋。依彼略出名數。一自性禪。于聞思前一心修止觀。或止觀同類法。◎

止觀輔行傳弘決卷第三之三

止觀輔行傳弘決卷第三之四

唐毗陵沙門湛然述

◎第二一切禪。于中又二。一世間。二出世間。世及出世。各有三種。一現法樂。二出生三昧功德。三利益眾生。第三難禪有三。一舍禪而生欲界難。二具一切功德過二乘上難。三依禪得菩提難第四一切門有四。謂四禪。五善人禪有五。謂四無量及不味著。六一切行禪有十三(云云)。七除惱禪有八。八此世他世禪有九。九離見禪有十。百八三昧楞嚴居首。名出大品大論廣解。十八空第五卷廣釋

【現代漢語翻譯】盡。新云靜。舊名正。新云如。舊云跡。新云行舊云乘。新云出餘名並同大意可見。婆沙（Vibhasa，論書名）云：『苦時亦見無常、空、無我。』何故但說苦？答：『亦應說見無常等也。不說者有餘之義。』複次，若說苦即是說余。複次，苦唯在苦，無常通三諦，空無我通一切法。餘三諦下行相，各有料簡亦爾。四弘（四弘誓願）下，入假行法。十八不共法（十八不共佛法），至下助道中說。今但對當而已。已對九法，餘九法闕，謂無異想、無不定心、無不知已舍，並止攝。欲、精進、念、慧、解脫、解脫知見無減，並應觀攝。三三昧（三種三昧）、三解脫（三種解脫）至第七卷說。六度（六波羅蜜）如隨自意及助道中說。乃至下，入中行法。九種大禪並在地持（《菩薩地持經》）。法界次第中略釋，依彼略出名數。一自性禪，于聞思前一心修止觀，或止觀同類法。止觀輔行傳弘決卷第三之三止觀輔行傳弘決卷第三之四唐毗陵沙門湛然述 ◎第二一切禪。于中又二。一世間。二出世間。世及出世。各有三種。一現法樂。二出生三昧功德。三利益眾生。第三難禪有三。一舍禪而生欲界難。二具一切功德過二乘上難。三依禪得菩提難。第四一切門有四。謂四禪。五善人禪有五。謂四無量（四無量心）及不味著。六一切行禪有十三（云云）。七除惱禪有八。八此世他世禪有九。九離見禪有十。百八三昧（一百零八三昧）楞嚴（《楞嚴經》）居首。名出大品（《大品般若經》）大論（《大智度論》）廣解。十八空（十八空義）第五卷廣釋。

【English Translation】 End. The new cloud is still. The old name is correct. The new cloud is like this. The old cloud is a trace. The new cloud moves, the old cloud rides. The new cloud emerges, and the remaining names have the same general meaning. The Vibhasa (Vibhasa, name of a treatise) says: 'In suffering, one also sees impermanence, emptiness, and no-self.' Why only speak of suffering? The answer is: 'One should also speak of seeing impermanence, etc. Not speaking of it implies that there is more to it.' Furthermore, if one speaks of suffering, it is as if one is speaking of the rest. Furthermore, suffering is only in suffering, impermanence pervades the three truths, emptiness and no-self pervade all dharmas. The characteristics of the remaining three truths below, each has its own material selection. Below the Four Great Vows (Four Bodhisattva Vows), enter the practice of provisionality. The Eighteen Uncommon Dharmas (Eighteen Uncommon Qualities of a Buddha), will be discussed in the section on aiding the path below. Now, we are only matching them up. Nine dharmas have already been matched, and the remaining nine dharmas are missing, namely, no different thoughts, no unsteady mind, no unknowing abandonment, all of which are included in cessation. Desire, diligence, mindfulness, wisdom, liberation, and the knowledge and vision of liberation are undiminished, and should all be included in contemplation. The Three Samadhis (Three Samadhis), and Three Liberations (Three Liberations) will be discussed in the seventh volume. The Six Perfections (Six Paramitas) are as described in 'according to one's own intention' and in the section on aiding the path. And so on below, enter the practice of the middle way. The Nine Great Dhyanas are all in the Bodhisattva-bhumi (Bodhisattva-bhumi Sutra). They are briefly explained in the 'Order of the Dharmadhatu', and their names are briefly extracted based on that. First, Self-Nature Dhyana, before hearing and thinking, single-mindedly cultivate cessation and contemplation, or dharmas of the same kind as cessation and contemplation. Commentary on 'Stopping and Observing' with Transmission and Resolution, Volume 3, Part 3 Commentary on 'Stopping and Observing' with Transmission and Resolution, Volume 3, Part 4 Composed by the Shramana Zhanran of Piling in the Tang Dynasty ◎ Second, All Dhyanas. Within this, there are two: one is mundane, and the other is supramundane. Both the mundane and the supramundane each have three types: first, present-life happiness; second, the merits and virtues of samadhi that arise; and third, benefiting sentient beings. Third, Difficult Dhyanas have three: first, it is difficult to abandon dhyana and be born in the desire realm; second, it is difficult to possess all merits and virtues surpassing those of the two vehicles; and third, it is difficult to attain Bodhi based on dhyana. Fourth, All Gates have four, namely, the four dhyanas. Fifth, Dhyana of Good People has five, namely, the four immeasurables (Four Immeasurable Minds) and non-attachment. Sixth, All Practice Dhyana has thirteen (etc.). Seventh, Eliminating Affliction Dhyana has eight. Eighth, This-Life and Other-Life Dhyana has nine. Ninth, Dhyana of Detachment from Views has ten. The Hundred and Eight Samadhis (One Hundred and Eight Samadhis) are headed by the Surangama (Surangama Sutra). The names come from the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra), and the Great Treatise (Mahaprajnaparamitopadesa) provides extensive explanations. The Eighteen Emptinesses (Eighteen Aspects of Emptiness) are extensively explained in the fifth volume.

。十喻。偈曰。幻焰月空響城夢影像化。在後略解。及五百陀羅尼聞持為首。名在大品。大論亦解◎此攝一切位者。初來意中。先明無位。欲明於有。先辨無者夫次位之來出自聖心。聖心本寂次位何施。逗物根緣階級同異。自非絕位極聖焉能判于諸下。是故先明無位之理。次方約事說于諸位。又無故約真有即寄俗。真俗不二故先辨真。故楞伽第四佛語心品云。第一義中無複次第。今文從義故云寂滅真如。又下文偈中雲。十地則為初。初地則為八第九則為七。七亦復為八。第二為第三。第四為第五。第三為第六。無所有何次。唯此是四卷經文。余所引者。並是七卷經文。經云無位唯此一文。上下諸文盡明次位。然多辨通別少明藏圓。若論智行通具四教。以方等部多斥三藏位義復少。當知楞伽約圓理邊明無次位。約事非無。縱明圓事多是界外相即法門。是故經中圓位又少。故彼經別序中。世尊受請入楞伽城時。以神通力作無量寶山。山皆有佛。一一佛前皆有羅剎及以眾會。十方國土皆于中現。此與凈名合蓋現變何殊。尚未及般若十方請者。皆名釋提桓因。加說者皆名善現身子。驗知彼部方等明矣。次位既爾。所論法相亦應備四亦少三藏意如向說。即如羅剎王本宮思佛。佛說幻化等法。即通教也。發得善根離心意識入如來藏

【現代漢語翻譯】十喻。偈說：幻、焰、月、空、響、城、夢、影像、化。（在後面會略作解釋。）以及五百陀羅尼，以聞持為首，這些都記載在《大品般若經》中。《大智度論》也有解釋。這裡所攝的一切位次，在闡述其來意時，首先說明沒有位次，想要說明有，先要辨明無。因為位次的產生，源自聖人的心。聖人的心本來就是寂靜的，哪裡還有什麼位次可以施設呢？只是爲了適應眾生的根器和因緣，才有了階級的不同。如果不是證到絕位的極聖，又怎麼能夠判別這些低下的位次呢？所以，先要說明沒有位次的道理，然後才根據事相來談論各種位次。又因為無是就真諦而言，有是寄託于俗諦，真俗是不二的，所以先要辨明真諦。《楞伽經》第四品『佛語心品』中說：『在第一義中，沒有次第。』現在本文是從義理的角度來說，所以說是寂滅真如。又下文偈頌中說：『十地則為初地，初地則為八地，第九地則為七地，七地也還是八地，第二地為第三地，第四地為第五地，第三地為第六地。』既然一切都是空無所有，哪裡還有什麼次第可言呢？只有這才是四卷本《楞伽經》的經文。其餘引用的，都是七卷本《楞伽經》的經文。經中說沒有位次，只有這一處經文。上下其他的經文，都在說明位次。然而，大多辨別通教和別教，很少說明藏教和圓教。如果從智慧和行持來說，通通具備四教。因為方等部的經典大多斥責三藏教的位次，義理也比較少。應當知道，《楞伽經》是從圓融的理體方面來說明沒有次第，從事相上來說並非沒有。即使說明圓融的事相，也大多是界外相即的法門。所以，經中關於圓教位次的論述也比較少。因此，在那部經的別序中，世尊接受邀請進入楞伽城時，以神通力變現出無量的寶山，每座山上都有佛，每一尊佛前都有羅剎（Rākṣasa，惡鬼）以及眾多的聽眾，十方國土都顯現在其中。這與《維摩詰經》中合蓋現變的景像有什麼不同呢？還沒有達到《般若經》中十方諸佛前來請法的境界。那些前來請法的，都名為釋提桓因（Śakro devānām indraḥ，帝釋天）。加以解說的，都名為善現身子（Subhūti，須菩提）。由此可知，那部經屬於方等部是顯而易見的。位次既然如此，所論述的法相也應該具備四教，但三藏教的意趣比較少，就像前面所說的那樣。比如羅剎王（Rākṣasa-rāja，惡鬼之王）在本宮中思念佛，佛為他說幻化等法，這就是通教。發起善根，離開心意識，進入如來藏（Tathāgatagarbha，如來藏）。偈曰。幻焰月空響城夢影像化。在後略解。及五百陀羅尼聞持爲首。名在大品。大論亦解◎此攝一切位者。初來意中。先明無位。欲明於有。先辨無者夫次位之來出自聖心。聖心本寂次位何施。逗物根緣階級同異。自非絕位極聖焉能判於諸下。是故先明無位之理。次方約事說於諸位。又無故約真有即寄俗。真俗不二故先辨真。故楞伽第四佛語心品雲。第一義中無復次第。今文從義故雲寂滅真如。又下文偈中雲。十地則爲初。初地則爲八第九則爲七。七亦複爲八。第二爲第三。第四爲第五。第三爲第六。無所有何次。唯此是四卷經文。餘所引者。並是七卷經文。經雲無位唯此一文。上下諸文盡明次位。然多辨通別少明藏圓。若論智行通具四教。以方等部多斥三藏位義複少。當知楞伽約圓理邊明無次位。約事非無。縱明圓事多是界外相即法門。是故經中圓位又少。故彼經別序中。世尊受請入楞伽城時。以神通力作無量寶山。山皆有佛。一一佛前皆有羅剎及以衆會。十方國土皆於中現。此與淨名合蓋現變何殊。尚未及般若十方請者。皆名釋提桓因。加說者皆名善現身子。驗知彼部方等明矣。次位既爾。所論法相亦應備四亦少三藏意如向說。即如羅剎王本宮思佛。佛說幻化等法。即通教也。發得善根離心意識入如來藏

【English Translation】 Ten metaphors. The verse says: Illusion, flame, moon, emptiness, echo, city, dream, image, transformation. (A brief explanation will follow.) And the five hundred Dhāraṇīs (陀羅尼, Mantras), with hearing and upholding as the foremost, are named in the 'Great Perfection of Wisdom Sūtra' (大品般若經). The 'Great Treatise' (大智度論) also explains this. Regarding those who are included in all positions, in the initial intention, first clarify the absence of positions. If you want to clarify existence, first distinguish non-existence. The coming of successive positions originates from the heart of the sage. The heart of the sage is originally tranquil; what positions can be bestowed? Adapting to the roots and conditions of beings, the levels are different. If it is not an ultimate sage who has transcended positions, how can they judge all those below? Therefore, first clarify the principle of no position, and then discuss the various positions according to phenomena. Moreover, non-existence is based on the truth, and existence is based on convention. Since truth and convention are not two, first distinguish the truth. Therefore, the fourth chapter, 'Buddha's Words on Mind,' of the 'Laṅkāvatāra Sūtra' (楞伽經) says: 'In the ultimate meaning, there is no sequence.' The present text follows the meaning, so it says 'quiescent Suchness' (寂滅真如). Furthermore, the verse below says: 'The tenth ground is the first, the first ground is the eighth, the ninth is the seventh, the seventh is also the eighth, the second is the third, the fourth is the fifth, the third is the sixth.' Since everything is without substance, what sequence is there? Only this is the text of the four-fascicle sūtra. The others cited are all texts of the seven-fascicle sūtra. The sūtra says there is no position only in this one passage. The texts above and below all clarify successive positions. However, it mostly distinguishes the shared and the distinct, and rarely clarifies the storehouse and the perfect. If discussing wisdom and practice, it generally possesses the four teachings. Because the Vaipulya (方等) section mostly criticizes the positions of the Tripiṭaka (三藏), and the meaning is also less. It should be known that the 'Laṅkāvatāra Sūtra' clarifies the absence of successive positions from the perspective of perfect principle. From the perspective of phenomena, it is not absent. Even if it clarifies perfect phenomena, it is mostly the Dharma gate of interpenetration beyond the realms. Therefore, the perfect positions in the sūtra are also few. Therefore, in the separate preface of that sūtra, when the World-Honored One accepted the invitation to enter the city of Laṅkā, he used his supernatural power to create countless jeweled mountains. All the mountains had Buddhas. In front of each Buddha were Rākṣasas (羅剎, demons) and assemblies. All the lands of the ten directions appeared within them. What difference is there between this and the transformation of the combined cover in the 'Vimalakīrti Sūtra' (維摩詰經)? It has not yet reached the stage of the Buddhas of the ten directions requesting the Dharma in the 'Prajñāpāramitā Sūtra' (般若經). Those who came to request the Dharma were all named Śakro devānām indraḥ (釋提桓因, Indra). Those who added explanations were all named Subhūti (善現身子, Subhūti). It is evident that that section belongs to the Vaipulya. Since the successive positions are like this, the Dharma characteristics discussed should also possess the four teachings, but the meaning of the Tripiṭaka is less, as mentioned earlier. For example, when the Rākṣasa-rāja (羅剎王, King of Demons) contemplated the Buddha in his palace, the Buddha spoke to him about the Dharma of illusion and transformation, which is the shared teaching. Developing good roots, leaving behind the mind and consciousness, and entering the Tathāgatagarbha (如來藏, the womb of the Tathāgata).

。即別圓也。若準此意例余可知。別序之文序圓尚少。驗知正說圓義不多。故正宗中大慧問曰。凈一切眾生自心現流為漸為頓。佛言。是漸非頓。下文雖說佛凈眾生自心現流頓現一切。此語漸極稱之為頓。即別妙覺位耳。況覆文立五種種性。謂佛菩薩聲聞不定無性。以未開權諸性尚隔。豈同法華敗種得記。況復五法及三自性八識二無我。全是別義。豈得執一言無次位耶。又大乘下明有次位。嚮明無位亦是大乘。今復明有故云又也。良以下和會有無。如前所說非證無位不能辨位。復防愚夫偏執無位。是故結云次位何嫌。若析下正明諸教次位。初三藏。云七賢七聖者。七賢謂七方便。七聖謂信行法行。信解見得。身證時解脫不時解脫。二十七賢聖者。開初果向為三。謂信行法行無相行。及初果為四。五第二果向。六第二果。七第三果向八第三果。於此果中又開為十一。謂中生。行不行。樂定樂慧。轉世現。信解見得身證。並前七為學人十八。開無學為九。謂退護。住思。死不退。慧解脫俱解脫不壞法。俱舍云。世尊說學人十八謂四向三果。信法行。信解見得。家家一間。五含。謂中生。行不行。上流。無學九。謂退護思住。達不動。不退慧解脫俱解脫。此二十七名為福田。問。何緣身證不預其數。答。無漏三學是聖者因擇

【現代漢語翻譯】這是『別』和『圓』的區別。如果按照這個意思類推，其餘的也就可以理解了。『別』教的序文比『圓』教的序文還要少。由此可知，正文所說的『圓』教義理並不多。所以正宗分中，大慧菩薩問道：『清凈一切眾生自心顯現的流，是漸悟還是頓悟？』佛回答說：『是漸悟，不是頓悟。』下文雖然說佛清凈眾生自心顯現的流，頓然顯現一切，這種說法是漸悟到了極點，才稱之為頓悟，指的是『別』教的妙覺位。況且經文設立五種種性，即佛、菩薩、聲聞、不定、無性。因為沒有開顯權教，各種性之間還是有隔閡的，怎麼能像《法華經》中敗種也能得到授記呢？況且五法、三自性、八識、二無我，全是『別』教的義理。怎麼能執著於一句話就認為沒有次第位次呢？又，大乘之下說明有次第位次，之前說明沒有位次也是大乘，現在又說明有，所以說『又』。實在是以下和會『有』和『無』，如前面所說，不是證得無位就不能辨別位次。又防止愚夫偏執于無位，所以總結說：『次第位次有什麼可嫌棄的呢？』如果分析下面正說明諸教的次第位次。首先是三藏教，說『七賢七聖』，七賢指的是七方便，七聖指的是信行、法行、信解、見得、身證、時解脫、不時解脫。二十七賢聖，是將初果向分為三，即信行、法行、無相行，以及初果為四。五是第二果向，六是第二果，七是第三果向，八是第三果。於此果中又分為十一，即中生、行不行、樂定、樂慧、轉世現、信解、見得、身證。加上前面的七個，為學人十八。開無學為九，即退護、住思、死不退、慧解脫、俱解脫、不壞法。《俱舍論》說：『世尊說學人十八，指四向三果，信法行，信解見得，家家，一間，五含，即中生，行不行，上流。無學九，即退護思住，達不動，不退慧解脫俱解脫。』這二十七名為福田。問：為什麼身證不包括在其中？答：無漏三學是聖者的因。

【English Translation】 This is the difference between 『Separate』 (別) and 『Perfect』 (圓). If we understand this principle, we can understand the rest by analogy. The preface of the 『Separate』 teaching is even shorter than that of the 『Perfect』 teaching. From this, we can know that the 『Perfect』 teaching principles mentioned in the main text are not many. Therefore, in the main section, Great Wisdom Bodhisattva (大慧菩薩) asked: 『The stream of pure mind manifested by all sentient beings, is it gradual enlightenment or sudden enlightenment?』 The Buddha (佛) replied: 『It is gradual enlightenment, not sudden enlightenment.』 Although the following text says that the Buddha purifies the stream of mind manifested by sentient beings, and suddenly manifests everything, this statement is the ultimate of gradual enlightenment, and is called sudden enlightenment, which refers to the Wonderful Enlightenment position (妙覺位) of the 『Separate』 teaching. Moreover, the scripture establishes five kinds of natures, namely Buddha (佛), Bodhisattva (菩薩), Śrāvaka (聲聞), Undecided (不定), and No-nature (無性). Because the expedient teachings have not been revealed, there are still gaps between the various natures. How can it be like the rotten seeds in the Lotus Sutra also receiving predictions? Moreover, the Five Dharmas (五法), Three Self-natures (三自性), Eight Consciousnesses (八識), and Two No-selves (二無我) are all principles of the 『Separate』 teaching. How can one cling to one sentence and think that there is no order of positions? Furthermore, the text below the Mahāyāna (大乘) explains that there are sequential positions. The previous explanation that there are no positions is also Mahāyāna. Now it is explained again that there are, so it says 『again』 (又). It is truly to harmonize 『existence』 (有) and 『non-existence』 (無). As mentioned before, one cannot distinguish positions without proving no-position. It also prevents foolish people from clinging to no-position, so it concludes: 『What is there to dislike about sequential positions?』 If we analyze the following, it clearly explains the sequential positions of the various teachings. First is the Tripiṭaka teaching (三藏教), which says 『Seven Worthies and Seven Sages』 (七賢七聖). The Seven Worthies refer to the Seven Expedients (七方便), and the Seven Sages refer to Faith-conduct (信行), Dharma-conduct (法行), Faith-understanding (信解), Seeing-attainment (見得), Body-witnessing (身證), Timely Liberation (時解脫), and Untimely Liberation (不時解脫). The Twenty-seven Worthies and Sages are divided into three for the path to the first fruit, namely Faith-conduct, Dharma-conduct, and No-form-conduct (無相行), and the first fruit is four. Five is the path to the second fruit, six is the second fruit, seven is the path to the third fruit, and eight is the third fruit. Within this fruit, it is further divided into eleven, namely Intermediate Birth (中生), Practicing-not-practicing (行不行), Joy in Samādhi (樂定), Joy in Wisdom (樂慧), Transmigration-manifestation (轉世現), Faith-understanding, Seeing-attainment, and Body-witnessing. Adding the previous seven, there are eighteen learners. Opening the No-learning (無學) into nine, namely Retreating-protection (退護), Dwelling-thought (住思), Death-non-retreat (死不退), Wisdom-liberation (慧解脫), Both-liberation (俱解脫), and Non-decaying Dharma (不壞法). The Abhidharmakośa (俱舍論) says: 『The World Honored One (世尊) said that there are eighteen learners, referring to the four paths and three fruits, Faith-Dharma-conduct (信法行), Faith-Understanding-Seeing-attainment (信解見得), Family-to-family (家家), Once-returner (一間), Five Included (五含), namely Intermediate Birth, Practicing-not-practicing, Upward-flowing (上流). Nine No-learnings, namely Retreating-protection-thought-dwelling (退護思住), Reaching-immovability (達不動), Non-retreating (不退), Wisdom-liberation-Both-liberation (慧解脫俱解脫).』 These twenty-seven are called Fields of Merit (福田). Question: Why is Body-witnessing not included in the number? Answer: The three non-outflow learnings (無漏三學) are the cause of the sages.

滅涅槃是聖者果。滅定有漏不是依因。故不預數。欲委悉知請尋本論。中含四十。長者問佛。福田有幾佛答同俱舍。余之二門既各有論。亦應有位。今闕不論。三乘共位如下次位中辨。通教之中。既無四門論部之異。故但依經列共十地。次別位者。亦如楞伽初地菩薩為佛所加。百千萬劫集諸善根漸入諸地。至法雲地坐大蓮華。今文正用瓔珞所列諸位。不得意成三十心等者。事不獲已施設教道。權接物機非佛本意。意在初地中道實相猶居地前伏惑之位。名不得意。得意即入破無明位。是故即在第二觀后。或純假觀者。一者辨于失意之人。二者初地既同初住。是故此教但成假觀。圓位中開示悟入。且證因位。等覺或在十地中明。開合四句以判圓位。如前所說。具在玄文。十四般若者。問。仁王釋修行五忍中。文列十四忍無般若之名。今何故云十四般若。答。忍因智果。忍伏智斷。伏必有斷故從斷說。問下料簡者。為不曉者更重立疑。執前楞伽及諸大乘明空蕩相。何須明位而云止觀攝次位耶答中。還以前來所明諸大乘經。皆明次位。雖說下。牒前良以已下諸文。汝避有入無意偏文局。況同外人邪無等耶。中論下。引論斥于執無位人。位即因果。汝言無位即無因果。似同外人撥無世間及以出世三種四果。無何等下重徴執者。汝

【現代漢語翻譯】現代漢語譯本滅盡煩惱而證得涅槃是聖者所獲得的果位。滅盡定（Nirodha-samāpatti，一種禪定狀態）的有漏之法（具有煩惱的法）不是根本原因，因此不被列入計算。如果想詳細瞭解，請查閱根本論著。《中阿含經》第四十卷中，長者詢問佛陀，福田（功德之田）有幾種，佛陀的回答與《俱舍論》相同。其餘兩種情況既然各有論述，也應該有相應的位次，但現在卻缺失不談。三乘（聲聞乘、緣覺乘、菩薩乘）共有的位次將在下一次的位次中辨析。在通教（三乘共通的教法）中，既然沒有四門（四種修行方法）和論部的差異，所以只依據經典列出共有的十地（菩薩修行的十個階段）。其次，關於別教（菩薩藏）的位次，就像《楞伽經》中所說，初地菩薩受到佛的加持，經過百千萬劫積累各種善根，逐漸進入各個地，到達法雲地（第十地）時，坐在大蓮花上。現在本文正是採用《瓔珞經》所列的各個位次。如果認為三十心等位次（菩薩修行過程中的三十種心）是隨意臆造的，那是因為爲了適應不同根器的眾生而施設的教法，是權宜之計，並非佛陀的本意。佛陀的本意在於初地所證的中道實相，仍然處於地前伏惑的階段，所以說是『不得意』。『得意』就是進入破除無明的位次，因此就在第二觀（菩薩的第二種觀行）之後。或者說，純粹是假觀（不究竟的觀行）的人，一是用來辨別失意之人，二是初地既然等同於初住（菩薩五十二位中的初住），所以這種教法只能成就假觀。圓位（圓教的位次）中，開示悟入，且證得因位的果。等覺（菩薩五十二位中的等覺）或許在十地中闡明。開合四句（四種不同的解釋方法）用來判斷圓位，如前所述，詳細內容在《玄文》中。關於十四般若（十四種智慧）：問：在《仁王經》解釋修行五忍（五種忍辱）時，經文中列出了十四忍，卻沒有般若（智慧）的名稱，現在為什麼說是十四般若呢？答：忍是因，智是果。忍能降伏煩惱，智則能斷除煩惱。降伏必然有斷除，所以從斷除的角度來說。關於下面的料簡（辨析）：爲了不明白的人，再次提出疑問，執著於之前的《楞伽經》以及其他大乘經典所說的空性，認為一切皆空，蕩然無存，為什麼還需要闡明位次，而說止觀（止息和觀照）能夠攝取這些位次呢？答：仍然用之前所闡明的各大乘經典來說明，這些經典都闡明了位次。雖然說『下』，是承接前面『良以』以下的經文。你避免落入有和無的偏頗，難道能和外道一樣邪見嗎？《中論》下面，引用論著來駁斥那些執著于沒有位次的人。位次就是因果，你說沒有位次，就是沒有因果，似乎和外道一樣否定世間和出世間的三種四果（沙門四果），否定一切。『無何等下』，再次質問執著于沒有位次的人，你...

【English Translation】 English version Extinguishing suffering and attaining Nirvana is the fruit of a Saint. Nirodha-samāpatti (cessation attainment) with defilements is not a fundamental cause, therefore it is not included in the calculation. If you want to know the details, please refer to the original treatise. In the fortieth volume of the Madhyama-āgama Sutra, an elder asked the Buddha how many types of fields of merit (Puṇyakṣetra) there were, and the Buddha's answer was the same as in the Abhidharmakośa. Since the other two cases each have their own discussions, there should also be corresponding positions, but they are not discussed now. The common positions of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) will be analyzed in the next position. Secondly, regarding the positions of the Separate Teaching (Bodhisattva-piṭaka), as stated in the Laṅkāvatāra Sūtra, a Bodhisattva in the first ground (Bhūmi) is blessed by the Buddha, accumulates various roots of goodness through hundreds of millions of kalpas, gradually enters each ground, and when reaching the Dharma Cloud Ground (tenth ground), sits on a great lotus flower. Now this text is precisely using the various positions listed in the Yingluo Jing. If one thinks that the thirty minds and other positions (thirty types of minds in the Bodhisattva's practice) are arbitrarily created, it is because the teachings are established to adapt to sentient beings of different capacities, which is an expedient means and not the Buddha's original intention. The Buddha's intention lies in the Middle Way Reality attained in the first ground, which is still in the stage of subduing afflictions before the ground, so it is said to be 'not attaining the intention'. 'Attaining the intention' means entering the position of breaking through ignorance, so it is after the second contemplation (the second type of contemplation of a Bodhisattva). Or, for those who purely practice provisional contemplation (not ultimate contemplation), one is to distinguish those who have lost their intention, and two is that since the first ground is equivalent to the first abode (the first abode among the fifty-two positions of a Bodhisattva), this teaching can only achieve provisional contemplation. In the Perfect Teaching (Perfect Teaching's positions), revealing, instructing, awakening, and entering, and also proving the fruit of the causal position. Equal Enlightenment (Samantabhadra, one of the fifty-two positions of a Bodhisattva) may be explained in the ten grounds. The four sentences of opening and closing (four different methods of explanation) are used to judge the Perfect Teaching, as mentioned earlier, and the details are in the Profound Text. Regarding the fourteen Prajñās (fourteen types of wisdom): Question: When the Renwang Jing explains the practice of the five kṣāntis (five types of forbearance), the text lists fourteen kṣāntis, but there is no mention of Prajñā (wisdom). Why is it now said to be fourteen Prajñās? Answer: Forbearance is the cause, and wisdom is the result. Forbearance can subdue afflictions, while wisdom can cut off afflictions. Subduing necessarily involves cutting off, so it is discussed from the perspective of cutting off. Regarding the following analysis: For those who do not understand, the question is raised again, clinging to the emptiness stated in the previous Laṅkāvatāra Sūtra and other Mahayana sutras, thinking that everything is empty and nothing remains, why is it necessary to explain the positions, and say that Śamatha-vipassanā (cessation and contemplation) can encompass these positions? Answer: Still use the major Mahayana sutras explained earlier to illustrate that these sutras all explain the positions. Although it says 'below', it is continuing the text from 'because of' onwards. You avoid falling into the bias of existence and non-existence, can you be as heretical as outsiders? Below the Madhyamaka-kārikā, quoting treatises to refute those who cling to the absence of positions. Positions are cause and effect, and if you say there are no positions, it means there is no cause and effect, which seems to be the same as outsiders who deny the three types of four fruits (four fruits of Śrāmaṇa) in the mundane and supramundane realms, denying everything. 'What is not below', questioning again those who cling to the absence of positions, you...

為無於何等因果。見既下判執無者。既未證入凡見灼然執云無位則破生滅。尚不下況也。拙度尚有三藏因果。汝尚無之。況能有後三教因果。此斥下結。言此斥外道者。意在斥執無位之人。汝云都無同彼外道。若斥下破小。一往與之。汝若欲以大乘斥小。謂小唯有三藏因果無後三番因果位者。汝能破者仍須有後三番因果。汝但破他全無諸位。故知即同外人邪破。如我下正明今家用破之式。但以智破惑名之為破。如汝所破以惑破智。稱之為破。不同外道推與誰乎。問。下引論偈。一一位中及以料簡。皆云破三道者何耶。答。前初明理。理全是惑故次破惑。翻惑為智惑為所破。智破惑時業苦俱破。破必前後淺深位別。是故明位還須寄於所破三道。點此一語者。結要。直言曰言。詮義曰語。亦是所引論序名為一語。今且從直言。謂一言者即是破也。以大破小為治內。以小破邪為治外。此引睿公中論序也。序云。百論破外以閑邪。斯文祛內之留滯。今通用彼序兩論意以成一家破立之式。廣雅云。閑者正也。破外故去有邊之邪。治內故去無邊之小。此存漸法。大小邪正以論相破。準大乘經復應更云以圓破偏。準法華意開偏顯圓。今但下憑教。還依前來二諦釋義。是故不可偏執有無。有無並皆憑教故也。無句是菩薩句。及點空論位

【現代漢語翻譯】現代漢語譯本『為無於何等因果』，是指什麼原因和結果呢？那些一見到（某種現象）就立刻下判斷，執著于『無』的人，既然還沒有證入（任何果位），只是以凡夫的見解就斷然執著于『無位』，那麼（他們所說的）破除生滅，就更談不上了。尚且不能理解低層次的（因果），更何況高層次的呢？我尚且還能勉強理解三藏（指聲聞藏、緣覺藏、菩薩藏）的因果，你卻連這個都沒有，又怎麼能理解后三教（指方等教、般若教、法華涅槃教）的因果呢？這是斥責和總結。說『此斥外道者』，意在斥責那些執著于『無位』的人。你說（一切）都『無』，和那些外道有什麼區別？如果說斥責低層次的（佛法），破斥小乘，那麼（你的觀點）大致和他們相同。如果你想用大乘佛法來斥責小乘，說小乘只有三藏因果，沒有後三番（指方等、般若、法華涅槃）因果的果位，那麼你想要破斥他們，仍然需要有後三番因果。你只是破斥他們完全沒有諸位，所以可知你和外道邪見的破斥一樣。如下我將正式說明我們所用的破斥方式，只是用智慧來破除迷惑，稱之為『破』。像你所用的破斥，是用迷惑來破除智慧，這也能稱之為『破』嗎？這和外道的推論有什麼不同呢？問：下面引用論中的偈頌，每一位中以及料簡，都說破三道，這是什麼意思呢？答：前面首先闡明道理，道理全是迷惑，所以接著破除迷惑。翻轉迷惑成為智慧，迷惑成為所破除的對象。智慧破除迷惑的時候，業和苦也一起被破除。破除必定有前後、淺深、位別的不同。所以，闡明果位還需要寄託于所破除的三道（指見惑、思惑、無明惑）。點明這一句話，是總結要點。直言叫做『言』，詮釋意義叫做『語』，也就是所引用的論序中名為『一語』。現在且從直言來說，所謂『一言』，就是破斥。用大乘破斥小乘，是治理內部；用小乘破斥邪見，是治理外部。這是引用鳩摩羅什的《中論》序。序中說：『《百論》破外以閑邪，斯文祛內之留滯。』現在通用那篇序中兩部論的意義，來形成我們自己破立的方式。《廣雅》中說：『閑，是正的意思。』破斥外道，所以去除有邊的邪見；治理內部，所以去除無邊的小乘。這是儲存漸修的方法。大小邪正用論來互相破斥。按照大乘經典，還應該進一步說用圓融來破斥偏頗。按照《法華經》的意義，是開顯偏頗，顯示圓融。現在只是憑藉教義，還是依照前面二諦（指世俗諦和勝義諦）來解釋意義。所以不可偏執于有或無，有和無都憑藉教義。『無』句是菩薩的語句，以及點明空論的果位。

【English Translation】 English version 『What kind of causes and effects are referred to by 'for non-being in what kind of causes and effects'?』 Those who, upon seeing (a phenomenon), immediately judge and cling to 'non-being,' since they have not yet attained (any fruition), but merely with the views of ordinary people, decisively cling to 'no position,' then (their talk of) eliminating birth and death is even more out of the question. They cannot even understand lower-level (causes and effects), let alone higher-level ones? I can still barely understand the causes and effects of the Tripitaka (referring to the Sravaka Pitaka, Pratyekabuddha Pitaka, and Bodhisattva Pitaka), but you don't even have that, so how can you understand the causes and effects of the later three teachings (referring to the Vaipulya teaching, Prajna teaching, and Lotus-Nirvana teaching)? This is a rebuke and conclusion. Saying 'this refutes external paths' is intended to rebuke those who cling to 'no position.' If it is said that rebuking lower-level (Buddhism) and refuting Hinayana, then (your view) is roughly the same as theirs. If you want to use Mahayana Buddhism to rebuke Hinayana, saying that Hinayana only has the causes and effects of the Tripitaka and does not have the positions of the later three stages (referring to Vaipulya, Prajna, and Lotus-Nirvana), then if you want to refute them, you still need to have the causes and effects of the later three stages. You are only refuting that they have no positions at all, so it can be known that you are the same as the heretical refutation of externalists. Below, I will formally explain the method of refutation we use, which is simply using wisdom to eliminate delusion, which is called 'refutation.' Like the refutation you use, using delusion to refute wisdom, can this also be called 'refutation'? How is this different from the reasoning of externalists? Question: Below, quoting the verses in the treatise, in each position and in the analysis, it is said to refute the three paths, what does this mean? Answer: First, clarifying the principle, the principle is all delusion, so then eliminate delusion. Turning delusion into wisdom, delusion becomes the object to be eliminated. When wisdom eliminates delusion, karma and suffering are also eliminated together. Elimination must have differences in front and back, shallow and deep, and position. Therefore, clarifying the positions still needs to rely on the three paths to be eliminated (referring to the delusions of views, delusions of thought, and ignorance). Pointing out this sentence is to summarize the key points. Direct words are called 'words,' interpreting meaning is called 'language,' which is also the preface of the quoted treatise called 'one language.' Now, let's start with direct words, the so-called 'one word' is refutation. Using Mahayana to refute Hinayana is to govern internally; using Hinayana to refute heresy is to govern externally. This is quoting Kumarajiva's preface to the Madhyamaka-karika. The preface says: 'The Sata-sastra refutes external paths to eliminate heresy, this text removes the stagnation within.' Now, the meaning of the two treatises in that preface is commonly used to form our own method of refutation and establishment. The Guangya says: 'Leisure is the meaning of correctness.' Refuting external paths, so removing the heresy of the side of existence; governing internally, so removing the Hinayana of the side of non-existence. This is preserving the gradual method. Great and small, heresy and correctness, use treatises to refute each other. According to the Mahayana sutras, it should be further said to use the complete and perfect to refute the partial. According to the meaning of the Lotus Sutra, it is to reveal the partial and show the complete and perfect. Now, just relying on the teachings, still according to the previous two truths (referring to the conventional truth and the ultimate truth) to explain the meaning. Therefore, one should not cling to existence or non-existence, both existence and non-existence rely on the teachings. The 'non-existence' sentence is the sentence of the Bodhisattva, and points out the position of the theory of emptiness.

等。並是二諦之文。次引中論者。論有四句。且以三句對於三觀觀觀于惑惑落不俱。故使三觀各有諸位。當知論偈是略辦位。云何言無。此中不以初句對位者。已從能破而立次位。因緣但是所觀之境所破之惑。故不對之。余文對於三藏教者。一往從義且借對初。非論本意。此論前文正明衍門。是故偈意正在三教三觀意也。若用三觀攝四教位者。三藏攝在初觀之中。初空句中但云破三道成菩薩者。舉勝兼劣。故云須陀洹智斷是菩薩無生。復但云六地等者。以通菩薩明位不同。具如第六卷中。今亦且略舉六地一邊。義實通於七地齊二乘也。若云七地齊二乘者。即應云八地為方便。方便者具有二義。若未被接即以出假為方便。若被接者即以修中為方便。故下文云。八地聞中九地修觀破無明。此語極下根者為言。今言七地此據中根。言為如佛者。此亦二義。若別為菩薩立忍位者。則第十佛地邊有菩薩位。故云如佛。若被接者至此既破一品無明。亦能入相如彼八相。故云如佛。六地已前破界內三道。至此則破界外三道。假名句中言破界外三道者。且據前句未被接者說。則前二句但斷界內三道。中道句中同異此說六攝教者。初略引婆沙明攝諸教。凡言教者。是通途之言。但有指撝分判辨說皆名為教。是故此中邪正偏圓俱皆有教。次

【現代漢語翻譯】等。這是關於二諦（Two Truths）的論述。接下來引用《中論》（Mūlamadhyamakakārikā）的內容。《中論》有四句偈。首先用三句偈對應三種觀（Threefold Contemplation），觀照于煩惱，煩惱和觀照並非同時生起。因此使得三種觀各有不同的位次。應當知道，《中論》的偈頌是簡略地說明位次，怎麼能說沒有位次呢？這裡不以第一句偈對應位次的原因是，已經從能破的角度建立了後續的位次。因緣只是所觀的境界，所破的煩惱，因此不對其進行對應。其餘的文字對應於三藏教（Tripiṭaka teaching）的內容，大致是從意義上借用對應最初的教義，並非《中論》的本意。這部論的前文正是闡明大乘之門，因此偈頌的意義正在於三教（Three Teachings）和三種觀的意義。如果用三種觀來統攝四教（Four Teachings）的位次，三藏教被包含在初觀之中。初空句中只說破除見惑、思惑、塵沙惑成就菩薩果位，這是舉勝兼劣。所以說須陀洹（Srotaāpanna，入流果）的智慧斷除就是菩薩的無生法忍。又只說六地等，是因為通教菩薩明瞭位次的不同。具體內容如同第六卷中所說。現在也只是簡略地舉出六地的一方面，意義實際上貫通於七地，與二乘（Śrāvaka-yāna and Pratyekabuddha-yāna）相等。如果說七地與二乘相等，就應該說八地為方便。方便具有兩種含義。如果未被接引，就以出假觀為方便。如果被接引，就以修中觀為方便。所以下文說，八地聽聞中道，九地修習觀照破除無明。這句話是針對極下根器的人說的。現在說七地，這是根據中等根器的人說的。說『行為如佛』，這也有兩種含義。如果單獨為菩薩設立忍位，那麼在第十佛地旁邊就有菩薩的位次，所以說『如佛』。如果被接引，到這裡已經破除一品無明，也能入相如佛的八相成道。所以說『如佛』。六地以前破除界內三道（見惑、思惑、塵沙惑），到這裡就破除界外三道（無明惑）。假名句中說破除界外三道，這是根據前一句未被接引的人說的。那麼前兩句只是斷除界內三道。中道句中相同與不同。這裡說六攝教，首先簡略地引用《婆沙論》（Abhidharma-mahāvibhāṣā-śāstra）來說明統攝諸教。凡是說到『教』，是普遍的說法。只要有指示、分辨、判斷、辨說，都可以稱為教。因此這裡邪教、正教、偏教、圓教都各有教義。其次

【English Translation】 These are discussions on the Two Truths (saṃvṛti-satya and paramārtha-satya). Next, the content of the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way) is cited. The Mūlamadhyamakakārikā has four verses. First, the three verses correspond to the Threefold Contemplation, contemplating afflictions, where afflictions and contemplation do not arise simultaneously. Therefore, the Threefold Contemplation each has different stages. It should be known that the verses of the Mūlamadhyamakakārikā briefly explain the stages, so how can it be said that there are no stages? The reason why the first verse is not used to correspond to the stages is that subsequent stages have been established from the perspective of what can be broken. Conditioned arising (pratītyasamutpāda) is only the object of contemplation, the afflictions to be broken, so it is not corresponded to. The remaining text corresponds to the content of the Tripiṭaka teaching, roughly borrowing from the meaning to correspond to the initial teachings, which is not the original intention of the Mūlamadhyamakakārikā. The preceding text of this treatise precisely elucidates the Mahāyāna gate, so the meaning of the verses lies in the meaning of the Three Teachings and the Threefold Contemplation. If the stages of the Four Teachings are encompassed by the Threefold Contemplation, the Tripiṭaka teaching is included in the initial contemplation. In the initial emptiness phrase, it only says that by breaking the afflictions of views, afflictions of thought, and afflictions like dust and sand, one achieves the Bodhisattva fruit, which is to highlight the superior while including the inferior. Therefore, it is said that the wisdom of a Srotaāpanna (stream-enterer) is the Bodhisattva's non-origination forbearance. Furthermore, it only mentions the Sixth Ground, etc., because the common teaching Bodhisattvas understand the differences in stages. The specific content is as described in the sixth volume. Now, it is only briefly mentioning one aspect of the Sixth Ground, and the meaning actually pervades the Seventh Ground, being equal to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). If it is said that the Seventh Ground is equal to the Two Vehicles, then it should be said that the Eighth Ground is expedient. Expediency has two meanings. If one has not been received, then the provisional contemplation is used as expediency. If one has been received, then the contemplation of the Middle Way is used as expediency. Therefore, the following text says that in the Eighth Ground, one hears the Middle Way, and in the Ninth Ground, one cultivates contemplation to break ignorance. This statement is for those with extremely inferior faculties. Now, saying the Seventh Ground, this is according to those with medium faculties. Saying 'behavior is like the Buddha', this also has two meanings. If a forbearance stage is established separately for Bodhisattvas, then there is a Bodhisattva stage next to the Tenth Buddha Ground, so it is said 'like the Buddha'. If one has been received, having broken one degree of ignorance at this point, one can also enter the form like the Buddha's eight aspects of enlightenment. Therefore, it is said 'like the Buddha'. Before the Sixth Ground, the three categories of delusion within the realms (afflictions of views, afflictions of thought, and afflictions like dust and sand) are broken, and at this point, the three categories of delusion outside the realms (ignorance) are broken. In the provisional name phrase, it says that the three categories of delusion outside the realms are broken, which is based on the previous phrase for those who have not been received. Then the previous two phrases only sever the three categories of delusion within the realms. The Middle Way phrase is the same and different. Here, it speaks of the Six Ways of Gathering Teachings, first briefly citing the Abhidharma-mahāvibhāṣā-śāstra to explain encompassing all teachings. Whenever 'teaching' is mentioned, it is a universal term. As long as there is indication, differentiation, judgment, or explanation, it can be called teaching. Therefore, here, heterodox teachings, orthodox teachings, partial teachings, and complete teachings each have their own doctrines. Next,

別明心攝。初攝世間。僧佉衛世等者。一切外道所尊有三。謂迦毗羅等。如第十卷釋。今略列一人。僧佉此云鵂鹠。衛世是所造之論有十萬偈。此云無勝。九十五種者通舉諸道。意且出邪。準九十六道經。彼經兩卷一一釋出所計相貌。于諸道中一道是正。即佛道也。故大論二十五云。九十六道中。實者是佛。今文但云九十五者。論邪道故。九十五中。二名似正。謂修多羅及阿毗曇。餘九十三名體俱邪。尋經識之。甚補正智。問。華嚴云。九十六道悉皆是邪。此云何通。答。華嚴斥小故皆云邪。故百論云。順聲聞道者皆悉是邪。故論二十五又云。九十六道並不能得諸法實相。又四十一云。九十六道不說意生。信是小乘灰斷之說。故五十三五十六七十三並同華嚴。斥云是邪。五行者。此起黃帝感玄女星精說此五行。白虎通曰。火者陽尊。水者陰卑。木者少陽。金者少陰。土者大包。故二陰三陽。尊者配天。水者唯也任養萬物。木者觸也觸動萬物。火者化也謂變化萬物。金者禁也禁其始起。土者吐也含萬物也。是故萬類皆為五行之所攝盡。六甲者。甲頭也。一甲五行。一行二日六甲六十日。一年之中。甲經六匝行三十六。白虎通云。甲有十干時有十二。所言干者數也。甲者萬物之甲如甲未開。乙者屈也。如萠蟠屈未欲出也。

【現代漢語翻譯】現代漢語譯本：『別明心攝』。首先是攝伏世間。『僧佉』（Samkhya，數論派，古印度哲學流派之一）『衛世』（Vaisheshika，勝論派，古印度哲學流派之一）等，是指一切外道所尊崇的三種理論，即迦毗羅（Kapila，數論派的創始人）等人所提出的理論。如同第十卷所解釋的。現在略微列舉一人。『僧佉』，在這裡翻譯為『鵂鹠』（貓頭鷹）。『衛世』，是他們所造的理論，有十萬頌，在這裡翻譯為『無勝』。『九十五種』，是概括地指各種外道。意思是暫且指出邪說。依據《九十六道經》。那部經分為兩卷，一一解釋了他們所計度的相貌。在各種道中，有一道是正道，即佛道。所以《大智度論》第二十五卷說，『九十六道中，真實的是佛』。現在本文只說九十五種，是因為論述的是邪道。九十五種中，有兩種名稱類似正法，即修多羅（Sutra，經）和阿毗曇（Abhidhamma，論）。其餘九十三種，本體都是邪的。尋閱經典就能認識它們，這對於匡正智慧很有幫助。問：華嚴經說，『九十六道全部都是邪的』，這該如何解釋？答：華嚴經是斥責小乘，所以都說是邪的。所以《百論》說，『順從聲聞道的人全部都是邪的』。所以《大智度論》第二十五卷又說，『九十六道都不能證得諸法實相』。又第四十一卷說，『九十六道不說意生身』，相信這是小乘灰身泯智的說法。所以第五十三、五十六、七十三卷都和華嚴經一樣，斥責說是邪的。『五行』，這是說黃帝感應玄女星的精氣而說的五行。白虎通義說，『火是陽尊，水是陰卑，木是少陽，金是少陰，土是大包。所以二陰三陽，尊者配天。水是唯，任養萬物。木是觸，觸動萬物。火是化，謂變化萬物。金是禁，禁其始起。土是吐，含萬物也。』所以萬類都被五行所攝盡。『六甲』，甲是頭。一甲包含五行。一行兩天，六甲六十天。一年之中，甲經過六圈，執行三十六。白虎通義說，『甲有十干，時有十二。所說的干是數。甲是萬物之甲，如甲未開。乙是屈，如萌芽蟠屈未欲出。』

【English Translation】 English version: 'Distinguish and clarify the mind's absorption.' First, it is about subduing the world. 'Samkhya' (Samkhya, one of the ancient Indian philosophical schools) and 'Vaisheshika' (Vaisheshika, another ancient Indian philosophical school), etc., refer to the three theories revered by all non-Buddhist paths, namely the theories proposed by Kapila (the founder of Samkhya) and others. As explained in the tenth volume. Now, let's briefly list one person. 'Samkhya' is translated here as 'owl'. 'Vaisheshika' is their created theory, containing one hundred thousand verses, translated here as 'unsurpassed'. 'Ninety-five kinds' is a general reference to various non-Buddhist paths. The intention is to temporarily point out heresies. According to the 'Ninety-Six Paths Sutra'. That sutra is divided into two volumes, each explaining the appearances they speculate on. Among the various paths, one path is the correct path, which is the Buddha's path. Therefore, the twenty-fifth volume of the Mahaprajnaparamita Shastra says, 'Among the ninety-six paths, the real one is the Buddha.' Now, this text only mentions ninety-five because it discusses heretical paths. Among the ninety-five, two names resemble the correct Dharma, namely Sutra (Sutra, discourses of the Buddha) and Abhidhamma (Abhidhamma, scholastic treatises). The remaining ninety-three have inherently heretical natures. Reading the scriptures will allow you to recognize them, which is very helpful in correcting wisdom. Question: The Avatamsaka Sutra says, 'All ninety-six paths are heretical.' How should this be explained? Answer: The Avatamsaka Sutra criticizes the Hinayana, so it says they are all heretical. Therefore, the Sata-sastra says, 'Those who follow the Sravaka path are all heretical.' Therefore, the twenty-fifth volume of the Mahaprajnaparamita Shastra also says, 'The ninety-six paths cannot attain the true nature of all dharmas.' Also, the forty-first volume says, 'The ninety-six paths do not speak of the Manomayakaya (mind-made body)', believing this is the annihilationist view of the Hinayana. Therefore, the fifty-third, fifty-sixth, and seventy-third volumes are the same as the Avatamsaka Sutra, criticizing them as heretical. 'Five Elements' refers to the five elements spoken of by the Yellow Emperor in response to the essence of the Xuan Nu star. The Bai Hu Tong says, 'Fire is Yang and honorable, water is Yin and lowly, wood is lesser Yang, metal is lesser Yin, and earth is all-encompassing. Therefore, two Yin and three Yang, the honorable one is matched with heaven. Water is 'only', nurturing all things. Wood is 'touch', touching and moving all things. Fire is 'transformation', transforming all things. Metal is 'restriction', restricting its beginning. Earth is 'spitting', containing all things.' Therefore, all things are encompassed by the five elements. 'Six Jia', Jia is the head. One Jia contains the five elements. One element is two days, six Jia is sixty days. In one year, Jia goes through six cycles, traveling thirty-six. The Bai Hu Tong says, 'Jia has ten stems, and time has twelve. The so-called stems are numbers. Jia is the armor of all things, like armor unopened. Yi is bending, like sprouts coiling and not yet wanting to come out.'

丙者明也。謂萬物明也。丁者強也。戊者盛也。已者起也。庚者更也。辛者始也。壬者任也。癸者度也。言十二時者。子者慈也。丑者紐也。寅者演也。卯者茂也。辰者震也。已者起也。午者長也。未者味也。申者身也。酉者收也。戌者滅也。亥者該也。此干及時亦收一切。故以言之。乃至成閏度數等。非今所論。廣如律歷。陰陽者。太玄經云營大功明萬物者曰陽。幽無形不可測者曰陰。易曰。一陰一陽之謂道。陰陽不測之謂神。歲月時等乃至五行八卦莫不併為陰陽所攝。故陰陽之法佈於世間。義不可盡。八卦者。謂震兌離坎乾坤艮巽。一卦六爻。爻謂適時之變。又爻者效也謂陰陽氣也。易曰。掛一以像三十。有八變而成卦。五經者。白虎通曰。孔子見周道陵遲自衛反魯以定五經而行其道。禮記經解曰。溫柔敦厚詩教也。疏通知遠書教也。廣博易良樂教也。潔靜精微易教也。恭儉謙敬禮教也。屬辭比事春秋教也。今謂禮樂尚書詩易春秋。有云。傳也。禮有三。謂周禮儀禮禮記。傳有三。謂公羊穀梁左傳。故云九經。子謂百家諸子。史謂諸國史藉。故以四類攝一切書。謂經史子集。集謂古今賢良所抄。如御覽之流。今為略知世法同異不煩廣出。意在總知悉從心起。云何下。明出世教二論不同。初文有喻有合。具如第一卷

中所引華嚴。次空經喻中具含七教。八中無秘密者。具如前開章后料簡。次從觀心因緣下至與如來等。即藏等四教也。次又觀心下頓觀也。次從若觀心因緣至熟酥之經漸觀也。法華不同諸文。但是會漸歸頓。涅槃四人皆知佛性。故四句相即。若準大經五時譬意。則以華嚴譬乳。今且逐便即以華嚴別為一頓。漸中仍更存於四味。故以三藏譬于乳味。加共般若如酪。雖無別部共般若文。取方等般若中或一會一時一章。獨明共意其流亦多。又今論觀理攝法該廣。是故從容於漸教中明共般若。若的判教則不用此文。漸次教中對方等般若。皆云即空等者。能攝體即所攝未即。雖復未即且從能說。故並云即。次明法華涅槃者。意顯止觀並攝開顯捃拾教故。涅槃意者。彼經四教皆知常住。故本意在圓。權用三教以為蘇息。實不保權以為究竟。元意知圓是故相即。粗心若息還依頓觀。問。方等亦作四句相即。與涅槃何殊。答。方等但大小相對一時共聞。四不相離義同相即。不同涅槃即解即修。又此方等亦即中論四句即文。非謂四教即能相即。又此中文是寄五時。順彼經部或即或離。故修行者隨用幾句而得見實。又若將微塵經卷以譬八教。其文雖略大意亦足。謂初小后大。漸也。大小不定。不定也。漸中具四即七也。次不定觀中。云若觀

【現代漢語翻譯】現代漢語譯本《華嚴經》中所引用的內容，其次，用空經來比喻，其中包含了天臺宗的七種教法。在八教判釋中沒有秘密教，這些都詳細地記載在之前的開章和後面的料簡中。再次，從『觀心因緣』以下到『與如來等』，指的是藏教、通教、別教、圓教這四教。再次，『又觀心』以下，指的是頓觀。再次，從『若觀心因緣』到『熟酥之經』，指的是漸觀。《法華經》不同於其他經典，它只是會三乘之漸歸於一乘之頓。在《涅槃經》中，四種根性的人都知道佛性，所以四句可以相互即入。如果按照《大涅槃經》五時譬喻的意義，那麼用《華嚴經》來比喻乳。現在爲了方便，就將《華嚴經》單獨判為一頓教。在漸教中，仍然保留四種乳味的比喻，所以用三藏教來比喻乳味，加上共般若如同酪。雖然沒有單獨的『共般若』這部經典，但是可以從方等般若中選取某一會、某一時、某一章，單獨闡明『共』的意義，這樣的例子也很多。而且現在所論述的觀理，所涵蓋的法門非常廣泛，所以可以在漸教中從容地闡明『共般若』。如果嚴格地判教，那麼就不採用這段文字。在漸次教中，對方等般若都說『即空』等等，這是因為能攝之體已經即空，而所攝之用還沒有即空。雖然還沒有即空，但是姑且順從能說之體，所以都說『即』。接下來闡明《法華經》和《涅槃經》，是爲了表明止觀同時攝取開顯和捃拾教的緣故。《涅槃經》的用意是，這部經中的四教都知道常住佛性，所以其本意在於圓教，權且用三教作為蘇息的方便，實際上並不保守權教而作為究竟。原本的用意在於瞭解圓教，所以四句可以相互即入。粗糙的心如果止息，還是應該依靠頓觀。問：方等經也作四句相即，與涅槃經有何不同？答：方等經只是大小相對，一時共同聽聞，四者不相離，意義上類似相即，但不同於涅槃經的即解即修。而且此方等經也即是中論的四句即文，並非說四教能夠相互即入。而且這段文字是寄託於五時判教，順應經部的說法，或者即或者離，所以修行者隨順運用幾句就能夠見到實相。而且如果將微塵經卷來比喻八教，其文字雖然簡略，但是大意也足夠了。所謂先小后大，是漸教。大小不定，是不定教。漸教中具備四教，就是七教。其次，在不定觀中說，如果觀...

【English Translation】 English version The Avatamsaka Sutra (Huayan Jing) is quoted. Next, the analogy of the 'emptiness sutra' (kong jing) contains all seven teachings of the Tiantai school. Among the eight teachings, there is no secret teaching (mimi jiao), as detailed in the previous opening chapter and subsequent analysis (liaojian). Furthermore, from 'the cause and condition of observing the mind' (guanxin yinyuan) down to 'equal to the Tathagata' (yu Rulai deng), it refers to the four teachings: Tripitaka (zang jiao), Shared (tong jiao), Distinct (bie jiao), and Perfect (yuan jiao). Again, 'also observing the mind' (you guanxin) below refers to sudden contemplation (dun guan). Again, from 'if observing the cause and condition of the mind' (ruo guanxin yinyuan) to 'sutra of clarified butter' (shusu zhi jing), it refers to gradual contemplation (jian guan). The Lotus Sutra (Fahua Jing) differs from other texts; it merely converges the gradual of the three vehicles into the sudden of the one vehicle. In the Nirvana Sutra (Nirvana Jing), people of all four capacities know the Buddha-nature (foxing), so the four phrases can interpenetrate each other. If according to the meaning of the five periods analogy in the Great Nirvana Sutra (Da Nirvana Jing), then the Avatamsaka Sutra is likened to milk. Now, for convenience, the Avatamsaka Sutra is separately classified as a sudden teaching (dun jiao). In the gradual teaching (jian jiao), the analogy of the four flavors of milk is still retained, so the Tripitaka teaching is likened to the flavor of milk, plus the Shared Prajna (gong banruo) is like curds. Although there is no separate scripture called 'Shared Prajna', one can select a session, a time, or a chapter from the Vaipulya Prajna (fangdeng banruo) to separately explain the meaning of 'shared', and there are many such examples. Moreover, the contemplation of principle discussed now covers a wide range of Dharma, so it is possible to leisurely explain 'Shared Prajna' within the gradual teaching. If strictly classifying the teachings, then this passage is not used. In the gradual teaching, the Vaipulya Prajna is said to be 'identical to emptiness' (ji kong), etc., because the entity that can encompass is already identical to emptiness, while the function that is encompassed is not yet identical to emptiness. Although it is not yet identical to emptiness, it temporarily follows the entity that can speak, so it is all said to be 'identical' (ji). Next, clarifying the Lotus Sutra and the Nirvana Sutra is to show that the cessation-contemplation (zhiguan) simultaneously encompasses the teachings of revealing and gathering (kai xian and jun shi). The intention of the Nirvana Sutra is that the four teachings in this sutra all know the permanent Buddha-nature, so its original intention lies in the Perfect teaching, temporarily using the three teachings as a means of repose, but not ultimately preserving the provisional teaching. The original intention is to know the Perfect teaching, so the four phrases can interpenetrate each other. If the coarse mind ceases, one should still rely on sudden contemplation (dun guan). Question: The Vaipulya Sutra (Fangdeng Jing) also makes the four phrases interpenetrate each other, what is the difference between it and the Nirvana Sutra? Answer: The Vaipulya Sutra only has the relative of large and small, heard together at one time, the four are not separate, the meaning is similar to interpenetration, but it is different from the Nirvana Sutra's immediate understanding and immediate practice (ji jie ji xiu). Moreover, this Vaipulya Sutra is also identical to the four phrases of the Madhyamaka-karika (Zhonglun) text, not saying that the four teachings can interpenetrate each other. Moreover, this passage is entrusted to the five periods of teaching, following the saying of the sutra division, either identical or separate, so practitioners can see the true form by following and using a few phrases. Moreover, if the sutra scroll of dust particles is used to compare the eight teachings, although the text is brief, the general meaning is sufficient. The so-called first small then large is the gradual teaching (jian jiao). Large and small are uncertain is the indeterminate teaching (buding jiao). The gradual teaching has four teachings, which is the seven teachings. Secondly, in the indeterminate contemplation, it says, if contemplating...

因緣。又觀因緣即是佛性者。此有兩意。一者現在習圓成不定人。謂元知圓理或時且觀因緣生法重觀因緣。成即中觀即見佛性如三止觀中雲。或指世界為第一義。或事或理即其相也。二者發圓宿習如於現在但觀生滅。后複數數觀于緣生。即見佛性。是故初觀因緣如乳。因觀因緣得見佛性。故云如乳殺人。空假皆有又觀之文意並準此。至觀中道亦有又觀之言。則闕一意。但是利根超入深位。若作發習者。如五品位但是伏惑。因宿習發即破無明。亦是不定。略攝下以略例廣。複次下明用心攝諸教之意。文具二意。即是能化所化之別。一約所化。謂破眾生心塵出一切法。二者佛既先得。今教眾生即是化他。能所相成。義不可闕。上六下。次明六法更互相攝即不思議。問。如前所說理乃至教。自他因果一切備足。何須更明一一攝五。答。如前所明。一一門中皆具偏圓其義似備。一一法中自不相收似權不攝實況餘五耶。今言攝者。此之六法未互相收。六義前後次第相生。故今文云。次第可解。言直以者。舉一例諸。直以一文尚攝一切。況復六耶。如理不攝惑智行位等。但理而已不具諸法。況權實之理似未相收。猶如六度雖各自圓。仍須一一宛轉相攝。無非法界方名具足。是故前六但似相待。故須更明絕待之相。何者。一理必攝一

切諸理謂權即實。即理論惑故理攝惑。性德般若不出于理。又離理無智故理攝智。性德解脫緣因無缺。又離理無行故理攝行。理性十界凡聖位足。又離理無位故理攝位。心塵具含大千經卷。又離理無說故理攝教。次惑攝一切者。亦應云一惑攝一切惑。但是文略。乃至教亦如是。初一惑一切惑者。心具三惑如一貪心諸惑具足。強弱相翳而不現行。故惑攝諸惑惑體是理故惑攝理。惑既即理。智行位教準惑約理一一說之。次智攝一切者。一空一切空空即假中故。一智攝諸智。智冥如境境智不二故智攝理。煩惱般若體相本一。又以能破對於所破。以能攝所故智攝惑。般若即脫。緣了體同。又凡所有智皆能導行。故智攝行。性德般若照十界位。又若無智者無位可階。又有惑則有智惑亡則智息。故以智攝位。權實二智無教不收。故智攝教。次行攝一切者。六度法界收一切行。脫即法身。緣正體一。又依理起行毫善理均。故行攝理。縛脫體一逆即菩提。又有惑即有行。惑窮即行息。故得行攝惑。解脫即般若。行能凈于智故得行攝智。非行不登位位滿行方終。故得行收位。依教以修行教本譚於行。故得行收教。位攝一切者。心佛及眾生是三無差別。約行初品尚具諸位。若證得者。初住具一切一住一切住。是故得一位遍收一切位。初住即

【現代漢語翻譯】現代漢語譯本切諸理謂權即實（權宜之理就是真實之理）。因為執著于理論而迷惑，所以理可以統攝迷惑。自性本具的般若智慧不會超出理的範圍。並且，離開理就沒有智慧，所以理可以統攝智慧。自性本具的解脫，其緣由和因果沒有缺失。並且，離開理就沒有修行，所以理可以統攝修行。理性包含十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的凡夫和聖人的所有位階。並且，離開理就沒有位階，所以理可以統攝位階。心中的微塵也包含著大千世界的經卷。並且，離開理就沒有說法，所以理可以統攝教法。其次，迷惑統攝一切，也應該說一個迷惑統攝一切迷惑。但這只是省略的說法。乃至教法也是如此。最初，一個迷惑即是一切迷惑，心中具有貪嗔癡三毒，如同一念貪心，各種迷惑都已具足，只是因為強弱相互掩蓋而不顯現。所以迷惑可以統攝各種迷惑，迷惑的本體就是理，所以迷惑可以統攝理。迷惑既然就是理，那麼智慧、修行、位階、教法，都可以按照迷惑與理的關係一一說明。其次，智慧統攝一切，一個空就是一切空，空即是假、中。一個智慧統攝所有智慧。智慧與真如之境冥合，境界與智慧不二，所以智慧統攝理。煩惱與般若，本體和現象原本就是一體。並且，用能破除煩惱的智慧，來對治所要破除的煩惱，用能統攝的智慧來統攝所破的煩惱，所以智慧統攝迷惑。般若就是解脫，緣、了的本體相同。並且，凡是所有的智慧，都能引導修行，所以智慧統攝修行。自性本具的般若，照亮十法界的位階。並且，如果沒有智慧，就沒有可以攀登的位階。並且，有迷惑就有智慧，迷惑消失智慧也停止，所以用智慧統攝位階。權智和實智，沒有教法不能包含，所以智慧統攝教法。其次，修行統攝一切，六度（佈施、持戒、忍辱、精進、禪定、智慧）法界包含一切修行。解脫就是法身，緣、正的本體是一。並且，依據理而生起的修行，即使是細微的善行，也與理相符。所以修行統攝理。束縛與解脫，本體是一，逆向就是菩提。並且，有迷惑就有修行，迷惑窮盡修行也停止，所以修行可以統攝迷惑。解脫就是般若，修行能夠凈化智慧，所以修行可以統攝智慧。不通過修行就不能登上果位，果位圓滿修行才終止。所以修行可以統攝果位。依據教法來修行，教法原本就是談論修行的。所以修行可以統攝教法。位階統攝一切，心、佛和眾生，這三者沒有差別。從修行的最初階段，就已經具備了各種位階。如果證悟了，初住菩薩就具足一切位階，一個位階就是一切位階。因此，一個位階可以普遍地統攝一切位階。初住菩薩就是...

【English Translation】 English version 'Cutting off all principles' means the provisional is the real. Because of theoretical delusion, principle encompasses delusion. The inherent Prajna (wisdom) of nature does not go beyond principle. Moreover, without principle, there is no wisdom, so principle encompasses wisdom. The inherent liberation of nature has no deficiency in its causal conditions. Moreover, without principle, there is no practice, so principle encompasses practice. Rational nature fully contains the positions of both ordinary beings and sages in the Ten Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas). Moreover, without principle, there is no position, so principle encompasses position. The dust of the mind contains the sutras of the great thousand worlds. Moreover, without principle, there is no teaching, so principle encompasses teaching. Next, delusion encompasses everything. It should also be said that one delusion encompasses all delusions, but this is an abbreviated statement. Even the teachings are like this. Initially, one delusion is all delusions. The mind possesses the three poisons (greed, hatred, and ignorance). Like a single thought of greed, all delusions are complete, but they are obscured by their relative strengths and weaknesses and do not manifest. Therefore, delusion encompasses all delusions. The substance of delusion is principle, so delusion encompasses principle. Since delusion is identical to principle, wisdom, practice, positions, and teachings can be explained one by one in terms of the relationship between delusion and principle. Next, wisdom encompasses everything. One emptiness is all emptiness; emptiness is identical to provisionality and the Middle Way. One wisdom encompasses all wisdoms. Wisdom merges with the realm of Suchness (true reality), and the realm and wisdom are non-dual, so wisdom encompasses principle. Afflictions and Prajna are fundamentally one in substance and appearance. Moreover, using the wisdom that can destroy afflictions to counter the afflictions to be destroyed, and using the wisdom that can encompass to encompass what is to be encompassed, so wisdom encompasses delusion. Prajna is liberation; the substance of condition and understanding are the same. Moreover, all wisdom can guide practice, so wisdom encompasses practice. The inherent Prajna of nature illuminates the positions of the Ten Realms. Moreover, if there is no wisdom, there is no position to ascend to. Moreover, where there is delusion, there is wisdom; when delusion ceases, wisdom also ceases, so wisdom encompasses position. Provisional and real wisdom encompass all teachings, so wisdom encompasses teaching. Next, practice encompasses everything. The Six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom) encompass all practices. Liberation is the Dharmakaya (Dharma body), and the substance of condition and correctness are one. Moreover, practice arising from principle, even the slightest good deed, is in accordance with principle. Therefore, practice encompasses principle. Bondage and liberation are one in substance; reversal is Bodhi (enlightenment). Moreover, where there is delusion, there is practice; when delusion is exhausted, practice also ceases, so practice encompasses delusion. Liberation is Prajna; practice can purify wisdom, so practice encompasses wisdom. Without practice, one cannot ascend to a position; when the position is complete, practice ends. Therefore, practice encompasses position. Relying on teachings to cultivate practice, teachings originally discuss practice. Therefore, practice encompasses teaching. Position encompasses everything. The mind, Buddha, and sentient beings are three without difference. From the initial stage of practice, all positions are already complete. If one attains realization, the Bodhisattva of the initial Abode (stage) possesses all positions; one position is all positions. Therefore, one position can universally encompass all positions. The Bodhisattva of the initial Abode is...

法界乃至六即位。位位皆云即故得位收理。有位良由惑。惑窮則位終故得位收惑。無位不有智位滿故智極。又由智故進位位窮則智亡。故得位收智。入位必由行行遍一切位。故得位收行。進位故設教教譚不出位。故得位收教。次教攝一切者。如聞阿字門則解一切義。以於一佛乘分別說三故。故得教收教。教詮一切法文字即實相。故收一切理。迷教生諸惑教詮一切惑。故得教收惑。依教生於解解滿故教興。故得教收智。依教故生行。行窮一切教。故得教收行。教詮一切位教生一切位。故得教收位。如上相攝仍約教法相生而說。若直約頓一向說者。理中具五乃至教體即五。並法界故。思之可見。不簡偏圓一一皆爾。故此六法不出寂照不思議中一妙止觀。止觀攝六六互相攝。即是理性止觀。乃至教他止觀彼彼不二。此之六法即是前來不次第體。體中所攝不思議法◎次明偏圓中。初明來意者先牒前章。正指前來體所攝法。指前六番一一番中攝一切法。及一一法更互相攝。故云無法不收。收法既多下。正明來意。收法既多。故一一法應須識知大小乃至不思議意。大小即是略標初二兩門。共不共明用三四二門。半滿既與大小義同。故不別列。故知圓頓實三一向不共。偏漸權三有共不共。藏通是共。別是不共也。權實雖與前四義同。

【現代漢語翻譯】現代漢語譯本法界乃至六即位（六種即是之位）。每一位都稱為『即』，因此位能收攝理（真理）。有位是因為有迷惑，迷惑窮盡則位也終結，因此位能收攝惑（迷惑）。沒有位不是沒有智慧，而是智慧圓滿的緣故，所以智慧達到極致。又因為智慧的緣故而進位，位窮盡則智慧也消失，因此位能收攝智（智慧）。進入位必定通過修行，修行遍及一切位，因此位能收攝行（修行）。爲了進位而設立教（教法），教所談論的不超出位，因此位能收攝教（教法）。其次，教攝一切，例如聽聞阿字門（梵文字母『A』的法門）就能理解一切義理，因為在一佛乘（唯一的成佛之道）中分別說了三乘（聲聞乘、緣覺乘、菩薩乘）。因此教能收攝教。教詮釋一切法，文字即是實相，因此收攝一切理（真理）。迷惑于教則產生各種迷惑，教詮釋一切迷惑，因此教能收攝惑（迷惑）。依靠教產生理解，理解圓滿則教興盛，因此教能收攝智（智慧）。依靠教的緣故而產生修行，修行窮盡一切教，因此教能收攝行（修行）。教詮釋一切位，教產生一切位，因此教能收攝位。如上所述的相互收攝，仍然是依據教法相生而說的。如果直接依據頓一向（頓悟）來說，理中具足五法，乃至教體即是五法，並且包含法界，仔細思考就可以明白。不區分偏圓（偏頗和圓滿），每一個都是如此。因此這六法不超出寂照不思議中的一妙止觀（止息妄念，觀照真理，不可思議的境界），止觀收攝六法，六法互相收攝，這就是理性止觀。乃至教他止觀，彼此不二。這六法就是前面所說的不次第體（不依次第的本體）。本體中所包含的不可思議法。 ◎其次說明偏圓中的含義。首先說明來意，先引用前一章，正指前面本體所收攝的法。指前面六番，每一番中都收攝一切法，以及每一個法都互相收攝，所以說沒有法不被收攝。收攝的法既然很多，下面正式說明來意。收攝的法既然很多，所以每一個法都應該認識到大小乃至不可思議的含義。大小就是略微標示最初的兩門（大小乘）。共不共（共同和不共同）說明了用三四這兩門。半滿（半字教和滿字教）既然與大小的含義相同，所以不另外列出。因此知道圓頓（圓滿頓悟）確實是三乘一向不共的。偏漸權（偏頗、漸悟、權巧）三乘有共同和不共同之處。藏通（聲聞藏和通教）是共同的，別教（別教菩薩乘）是不共同的。權實（權巧和真實）雖然與前面的四義相同。

【English Translation】 English version The Dharmadhatu extends to the Six Identities (six stages of identity). Each stage is called 'Identity,' hence the stages encompass Principle (Truth). The existence of stages is due to delusion; when delusion is exhausted, the stages end, thus the stages encompass Delusion. The absence of stages is not a lack of wisdom, but because wisdom is complete, reaching its peak. Furthermore, advancement through stages is due to wisdom; when the stages are exhausted, wisdom also vanishes, thus the stages encompass Wisdom. Entering a stage necessarily involves practice, which pervades all stages, thus the stages encompass Practice. Teachings (Dharma) are established for the sake of advancing through stages, and the teachings do not go beyond the stages, thus the stages encompass Teachings. Next, the Teachings encompass everything. For example, hearing the 'A' syllable gate (the Dharma gate of the Sanskrit letter 'A') allows one to understand all meanings, because the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are taught separately within the One Buddha Vehicle (the single path to Buddhahood). Therefore, the Teachings encompass Teachings. The Teachings explain all Dharmas, and words are identical to Reality, thus encompassing all Principle (Truth). Being deluded by the Teachings gives rise to various delusions; the Teachings explain all delusions, thus the Teachings encompass Delusion. Relying on the Teachings gives rise to understanding; when understanding is complete, the Teachings flourish, thus the Teachings encompass Wisdom. Practice arises from relying on the Teachings, and practice exhausts all Teachings, thus the Teachings encompass Practice. The Teachings explain all stages, and the Teachings give rise to all stages, thus the Teachings encompass Stages. The above-mentioned mutual encompassment is still spoken of based on the arising of Teachings and Dharmas. If speaking directly based on sudden enlightenment, Principle contains the five Dharmas, and even the substance of the Teachings is the five Dharmas, including the Dharmadhatu. Reflect on this to understand. Without distinguishing between partial and complete (biased and perfect), each is like this. Therefore, these six Dharmas do not go beyond the One Wonderful Cessation and Contemplation (stopping delusions and contemplating truth, an inconceivable state) within stillness and illumination. Cessation and Contemplation encompass the six Dharmas, and the six Dharmas encompass each other, which is rational Cessation and Contemplation. Even teaching others Cessation and Contemplation, they are not two. These six Dharmas are the non-sequential substance mentioned earlier. The inconceivable Dharmas contained within the substance. ◎ Next, explaining the meaning within partial and complete. First, explaining the intention, quoting the previous chapter, directly pointing to the Dharmas encompassed by the substance mentioned earlier. Referring to the previous six categories, each category encompasses all Dharmas, and each Dharma encompasses each other, so it is said that no Dharma is not encompassed. Since there are many Dharmas encompassed, the following formally explains the intention. Since there are many Dharmas encompassed, each Dharma should recognize the meaning of large and small, even the inconceivable meaning. Large and small are brief indications of the first two gates (Mahayana and Hinayana). Common and uncommon (shared and unshared) explain the use of the third and fourth gates. Partial and complete (partial teachings and complete teachings) have the same meaning as large and small, so they are not listed separately. Therefore, it is known that perfect and sudden enlightenment is indeed unshared by the Three Vehicles. The Three Vehicles of partial, gradual, and expedient (biased, gradual enlightenment, skillful means) have common and uncommon aspects. The Tripiṭaka and Common Teachings (Śrāvakapiṭaka and Common Teachings) are common, while the Distinct Teachings (Distinct Bodhisattva Teachings) are uncommon. Expedient and Real (skillful means and reality) are similar to the previous four meanings.

須將權實以簡前四。小半一向是權。大滿有權有實。圓頓二種一向是實。偏漸二種一向是權。以思議不思議更簡五雙。例此可解。故此五章文五義三。半滿同大小。漸頓同偏圓。權實判前四意唯在於開。夫至理下明說章意。意者。只是無說而說。無說即是自行為他故說。說必不出此之五雙。問。此是判前攝法顯體。云何乃言為他故說。答。判即是說。乃至果成以此五雙為他而說。說不出五。以小下明用章意。言須識所以者。豈以方便名同而令大小理一。況復大中仍須簡擇。乃至權實亦復如是。是故方便種種不同。如三藏教一向是小。全是方便。況三藏教復有初入名為方便。故有體外體內等別。具如疏文釋方便品。不與凈名報恩方便品同。如華嚴經有壽量品。不與法華壽量品同。小者下。次正釋中先釋于小。初即小乘觀法之相。如釋論下。示邪析相以顯于正。初二句立定。次若下二句釋責。次若析下破。言方分者。無塵而已。有必是色。色必在方方必有分有十方分。次破其更析極微。析故則盡。若一塵可盡則諸塵皆可盡。若可盡者如何和合而成於身。故盡不可。若不盡者。若一塵是常諸皆是常。若是常者身應不滅。故非佛法正析相也。析心亦爾。若一剎那心不可盡者。如何復有後剎那生。后剎那生前心必滅。若永滅者如

【現代漢語翻譯】現代漢語譯本需要用權巧和真實來區分前面的四教。小教和半教始終是權巧方便之說。大教和滿教既有權巧方便，也有真實究竟之說。圓教和頓教始終是真實究竟之說。偏教和漸教始終是權巧方便之說。用思議和不可思議來進一步區分五雙（指五種相對的概念）。可以依照這個例子來理解。因此，這五章經文包含了五種意義和三種判別。半教和滿教類似於小教和大教，漸教和頓教類似於偏教和圓教。用權巧和真實來判別前四教，其意義完全在於『開』（指開權顯實）。『夫至理』以下闡明了『說』的意義。『意』，就是無說而說。無說，就是爲了自己修行和爲了他人而說。所說的內容必定不出這五雙的範疇。問：這是判別前四教，攝受一切法，顯現實相，為什麼說是爲了他人而說呢？答：判別就是一種『說』，乃至最終成就佛果，都是用這五雙來為他人說法。所說的內容不會超出這五種範疇。『以小』以下闡明了『用』的意義。說『須識所以』，難道是因為方便之名相同，就認為大小乘的道理是一樣的嗎？更何況在大乘之中仍然需要簡別選擇。乃至權巧和真實也是如此。因此，方便有種種不同。比如三藏教始終是小乘，完全是方便之說。況且三藏教中，初入門的法門也稱為方便。所以有體外、體內等區別，具體內容可以參考疏文對《方便品》的解釋。這與《維摩詰經》和《報恩經》中的《方便品》不同。比如《華嚴經》中有《壽量品》，與《法華經》中的《壽量品》不同。『小者』以下，接下來正式解釋，首先解釋『小』。最初是小乘觀法的相狀。如《釋論》以下，展示邪見，剖析現象，以此來顯明正見。最初兩句是立定。接下來『若』以下兩句是解釋和責問。再接下來『若析』以下是破斥。所說的『方分』，就是沒有微塵而已。如果有，必定是（原文如此，可能指某種微粒），必定在方，方必定有分，有十方分。接下來破斥他們進一步分析極微。分析到最後就窮盡了。如果一粒微塵可以窮盡，那麼所有的微塵都可以窮盡。如果可以窮盡，如何和合而成身體？所以窮盡是不可能的。如果不窮盡，如果一粒微塵是常，那麼所有的微塵都是常。如果是常，身體就不應該滅亡。所以這不是佛法正確的分析現象的方法。分析心也是如此。如果一個剎那的心不可窮盡，如何又有後一個剎那的生起？后一個剎那生起，前一個剎那的心必定滅亡。如果永遠滅亡，就像...

【English Translation】 English version It is necessary to use expedient means (quan 權) and reality (shi 實) to distinguish the preceding four teachings. The Small (Xiao 小) and Half (Ban 半) teachings are always expedient. The Great (Da 大) and Full (Man 滿) teachings have both expedient means and ultimate reality. The Perfect (Yuan 圓) and Sudden (Dun 頓) teachings are always ultimate reality. The Biased (Pian 偏) and Gradual (Jian 漸) teachings are always expedient means. Use conceivable (siyi 思議) and inconceivable (busi yi 不思議) to further distinguish the five pairs (of concepts). This can be understood by analogy. Therefore, these five chapters of scripture contain five meanings and three distinctions. The Half and Full teachings are similar to the Small and Great teachings, and the Gradual and Sudden teachings are similar to the Biased and Perfect teachings. Using expedient means and reality to judge the preceding four teachings, its meaning lies entirely in 'opening' (kai 開, referring to revealing the real from the expedient). From 'Fu Zhi Li 夫至理' onwards, the meaning of 'speaking' (shuo 說) is explained. 'Meaning' (yi 意) is simply speaking without speaking. Speaking without speaking is speaking for one's own practice and for others. What is spoken must not go beyond the scope of these five pairs. Question: This is judging the preceding four teachings, embracing all dharmas, and revealing the true nature. Why is it said to be speaking for others? Answer: Judging is a kind of 'speaking', and even the ultimate attainment of Buddhahood is using these five pairs to speak for others. What is spoken will not exceed these five categories. From 'Yi Xiao 以小' onwards, the meaning of 'application' (yong 用) is explained. Saying 'must know the reason' (xu shi suoyi 須識所以), is it because the name of expedient means is the same, that the principles of the Small and Great Vehicles are considered the same? Moreover, even within the Great Vehicle, it is still necessary to distinguish and choose. And so it is with expedient means and reality. Therefore, expedient means are different in various ways. For example, the Tripitaka teaching (Sanzang Jiao 三藏教) is always the Small Vehicle, entirely expedient. Moreover, within the Tripitaka teaching, the initial entry methods are also called expedient means. Therefore, there are distinctions such as external to the essence (ti wai 體外) and internal to the essence (ti nei 體內), the specific content can be found in the commentary on the 'Expedient Means Chapter'. This is different from the 'Expedient Means Chapter' in the Vimalakirti Sutra (Jing Ming 凈名) and the Repaying Kindness Sutra (Baoen Jing 報恩經). For example, the Avatamsaka Sutra (Hua Yan Jing 華嚴經) has a 'Lifespan Chapter' (Shou Liang Pin 壽量品), which is different from the 'Lifespan Chapter' in the Lotus Sutra (Fa Hua Jing 法華經). From 'Xiao Zhe 小者' onwards, next is the formal explanation, first explaining 'Small'. Initially, it is the appearance of the Small Vehicle's contemplation methods. As in the Shastra (Shi Lun 釋論) below, showing wrong views, analyzing phenomena, in order to reveal right views. The first two sentences are establishing. Next, the two sentences from 'Ruo 若' below are explanation and questioning. Then, 'Ruo Xi 若析' below is refutation. The so-called 'directional divisions' (fang fen 方分) are simply without dust. If there is, it must be * (original text as is, possibly referring to a certain particle), * must be in a direction (fang 方), a direction must have divisions (fen 分), having ten directional divisions. Next, refuting their further analysis of the ultimate minute (ji wei 極微). Analyzing to the end is exhausting. If one dust can be exhausted, then all dusts can be exhausted. If it can be exhausted, how can it be combined to form a body? Therefore, exhaustion is impossible. If it is not exhausted, if one dust is permanent (chang 常), then all dusts are permanent. If it is permanent, the body should not perish. Therefore, this is not the correct method of analyzing phenomena in Buddhism. Analyzing the mind is also the same. If a moment of mind (yi sha na xin 一剎那心) cannot be exhausted, how can there be the arising of the next moment? The next moment arises, the previous moment of mind must perish. If it perishes forever, like...

何復有後剎那生。故知剎那唸唸生滅非斷非常。論文下示正析相。三藏析法非論本宗。故云仍明。亦先觀色次觀於心。觀色心時但觀粗細無常無我。不須云盡及以不盡。言從無明生者。從於過去一念無明而生諸行。復由諸行至中陰時。我之一念無明之心。復與父母一念無明心合生於色身。依報亦由共無明業同感石砂。是故依正莫不皆從無明而生。無明之體從因緣有。故使造色亦從因緣。當知因果皆從無常。如何計之為盡不盡。觀心亦爾。過去剎那感今剎那。況今剎那復對外境因緣故有。是故唸唸皆悉無常。如是推時何但識於色心無常。進推心念本來非有。乃見法性真如常住。如前所明。不定教相若觀無常。又觀無常即見佛性。即此意也。若觀幻化。又觀幻化及以假等亦復如是。作是觀者乃是究竟三道本壞。何但界內無明壞耶。析名下得名之由。此之析名本在外道。觀極微色及一剎那若盡不盡。今觀無常等亦名析者。對破外道汝析非正。何但下。明此析法所破功能。乃至圓教四門生著。亦能破盡。佛法如甘露見著如多服失理如早夭。于外生計如鐵鎖。于內生計如金鎖。計由內心故名為自所起我人與外不別。皆悉能為生死作因。故大論下明用破意。謂破能計能計是著。不破所計所計是教。乃至未得涅槃而生計著。豈破涅槃

【現代漢語翻譯】現代漢語譯本還有什麼後續的剎那產生呢？因此可知，剎那唸唸生滅，既不是斷滅，也不是恒常。下面的論文展示了正確的分析方法。三藏（Tipitaka，佛教經典的總稱）分析法相併非本論的宗旨，所以說『仍明』。也是先觀察色法，再觀察心法。觀察色法和心法時，只觀察粗細的無常和無我，不需要說盡或者不盡。所說的『從無明生』，是從過去的某一念無明而產生諸行（saṃskāra，業行）。又由於諸行，到中陰身（antarābhava，死亡到投胎之間的過渡期）時，我的一念無明之心，又與父母的一念無明心結合，產生色身。所依的依報（物質環境）也是由於共同的無明業力，共同感受石塊和沙礫。因此，依報和正報（眾生的身心）沒有不是從無明而生的。無明的本體是從因緣而有，所以使得造色（rupa，色蘊）也是從因緣而生。應當知道因果都是從無常而來，怎麼能計較它是盡還是不盡呢？觀察心也是這樣。過去的剎那感受現在的剎那，何況現在的剎那又對外境因緣而有。因此，唸唸都是無常。這樣推論時，何止是認識到色心無常，進一步推論心念本來就是虛幻不實的，才能見到法性真如是常住的。如前面所說明的，不定教相如果觀察無常，又觀察無常就能見到佛性，就是這個意思。如果觀察幻化，又觀察幻化以及假相等也是這樣。這樣觀修的人，才是究竟地使三道（貪嗔癡）的根本壞滅，何止是界內（三界之內）的無明壞滅呢？『析名下得名之由』，這裡的『析名』本來是外道的做法，觀察極微小的色法以及一剎那，是盡還是不盡。現在我們觀察無常等也叫做『析』，是爲了對破外道，說你們的分析是不正確的。『何但下』，說明這種分析方法所破除的功能，乃至圓教的四門生著（執著於四種入道之門），也能破除乾淨。佛法如同甘露，產生執著就如同過量服用而失去藥效，如同早夭。對於外道產生執著如同鐵鎖，對於佛法產生執著如同金鎖。執著由內心產生，所以叫做『自所起我人』，與外道沒有區別，都能成為生死輪迴的原因。所以《大論》下面說明用破除執著的用意，是破除能執著的心，能執著的心就是執著，不破除所執著的對象，所執著的對象就是教法，乃至沒有得到涅槃而產生執著，難道要破除涅槃嗎？

【English Translation】 English version What subsequent kshanas (क्षण, moments) are there to arise? Therefore, it is known that kshana after kshana arises and ceases, neither being annihilation nor permanence. The following treatise demonstrates the correct method of analysis. The Tipitaka's (三藏, Buddhist canon) analysis of dharmas (法, phenomena) is not the main focus of this treatise, hence the term 'still clarifies'. It also involves first observing rupa (色, form) and then observing the mind. When observing rupa and the mind, only observe the gross and subtle impermanence (anitya, 無常) and non-self (anatman, 無我), without needing to discuss whether they are exhausted or not. What is said to 'arise from ignorance (avidya, 無明)' arises from a single thought of ignorance in the past, which then produces actions (samskara, 行). Furthermore, due to these actions, when in the intermediate state (antarabhava, 中陰, the state between death and rebirth), my single thought of ignorant mind combines with the parents' single thought of ignorant mind, giving rise to the physical body. The dependent environment (依報, material environment) also arises from the shared karma of ignorance, jointly experiencing stones and sand. Therefore, both the dependent and the principal (正報, the sentient being's body and mind) arise from ignorance. The substance of ignorance arises from conditions (pratyaya, 因緣), thus causing the creation of rupa to also arise from conditions. It should be known that cause and effect both arise from impermanence, so how can one argue whether it is exhausted or not? Observing the mind is also like this. The past kshana experiences the present kshana, and moreover, the present kshana arises due to external conditions. Therefore, every kshana is impermanent. When reasoning in this way, it is not only recognizing the impermanence of rupa and the mind, but further reasoning that thoughts are originally unreal, one can then see that the true nature of dharma (法性, dharmata) is permanent. As explained earlier, if the indefinite teachings observe impermanence, and further observe impermanence, one can see Buddha-nature (佛性, buddhadhātu), which is the meaning of this. If observing illusion (maya, 幻化), and further observing illusion and falsity, it is also like this. Those who cultivate in this way are ultimately destroying the root of the three poisons (貪嗔癡, greed, hatred, and delusion), not just destroying the ignorance within the three realms (三界, triloka). The 'analysis of names' originally comes from external paths, observing extremely minute rupa and a single kshana, whether it is exhausted or not. Now, our observation of impermanence is also called 'analysis', in order to refute the external paths, saying that your analysis is incorrect. 'What but below' explains the function of this analysis, even the attachment to the four gates of the perfect teaching (圓教, perfect teaching), can be completely destroyed. The Buddha-dharma is like nectar, but attachment to it is like overdosing and losing its effectiveness, like premature death. Attachment to external paths is like iron chains, while attachment to the Buddha-dharma is like golden chains. Attachment arises from the mind, so it is called 'self-arising ego', which is no different from external paths, and can become the cause of samsara (生死輪迴, cycle of birth and death). Therefore, the Great Treatise (大論, Mahāprajñāpāramitāśāstra) below explains the intention of using destruction to break attachment, which is to break the mind that can be attached, the mind that can be attached is attachment, not breaking the object of attachment, the object of attachment is the teaching, even if one has not attained nirvana (涅槃, liberation) and generates attachment, should one destroy nirvana?

。此明敵對破見功能。若復有人忽宜修于余觀而破見者。如第十卷用四種觀。破見不同。凡有下依門修觀。觀即十法。世人亦云修習觀法言不涉十。乘壞驢車正南而游。故知下正判在小。次明大者。亦初示觀法。大人下引能乘人及能詮教。驗知是大。衍中下引證共乘。譬如下譬也。今下合。可知。例如下引例。凡有例義有反有順。此中反以小乘例大。如小中有大仍名為小。何妨大中有小仍名為大。所言下對辨法體。有兩重法譬。先析次體。初析中雲三藏名假等者。總攬五陰假名眾生。生是假名。陰是實法。既計法實析令入空。今大乘下次明體者。陰與眾生皆不可得是故皆假。此中雖以映象譬衍。借使少宗聞映象喻。亦謂為實。如婆沙四十二問云。水鏡中像為實不實。譬喻者言。不實。以鏡面不相入故。毗曇者言。像是有法。何者。是色入故為眼識所得。問。既不相入云何是實。答。既若干生色為色入故。非一種生色而為色入。如因日因珠生大。因月因珠生水。雖所生各異。非無其實。緣鏡緣面而生於像非無像用。能生眼識非無其實。響化亦然。故毗曇人計像緣起別有一具四大造色。故是實有。衍人所見一切不實。以像不實喻外不實。故以易譬難。言婆沙譬喻師者。即正量部異師所見。計不實故亦似衍門所見如幻。而非

【現代漢語翻譯】現代漢語譯本此段闡明了破除敵對見解的功能。如果有人突然想要修習其他的觀法來破除見解，就像第十卷中用四種觀法來破除不同的見解一樣。凡是依據下依門修習觀法，觀法就包含十法。世人也說修習觀法卻不涉及十法，就像乘坐破舊的驢車向正南方行駛一樣。因此可知，下文的判斷是針對小乘的。接下來闡明大乘，首先展示觀法。『大人』以下引用了能夠乘坐的人以及能夠詮釋教義的經典，以此驗證是大乘。『衍中』以下引用了共同乘坐的例子，就像下面的比喻一樣。『今下』是總結。可以知道。『例如下』是引用例子。凡是引用例子，有反例也有順例。這裡用小乘來比喻大乘，就像小乘中有大乘仍然稱為小乘一樣，為什麼大乘中有小乘就不能稱為大乘呢？『所言下』是對比辨析法體，有兩種法譬。先是分析，然後是體性。最初的分析中說『三藏名假』等，是總括五陰假名為眾生，『生』是假名，『陰』是實法。既然認為法是真實的，就分析它使之進入空性。現在大乘以下闡明體性，陰和眾生都不可得，因此都是虛假的。這裡雖然用映象來比喻大乘，但即使是少宗聽到映象的比喻，也會認為是真實的。例如《婆沙》四十二問中說，水鏡中的像是真實的還是虛假的？譬喻者說，不真實，因為鏡面不能相互進入。毗曇者說，像是存在的法，為什麼呢？因為是色入，所以能被眼識所感知。問：既然不能相互進入，怎麼是真實的呢？答：既然是多種生色作為色入，就不是一種生色作為色入。就像因為太陽和珠子產生露水，因為月亮和珠子產生水一樣，雖然產生的東西各不相同，但並非沒有其實質。因為鏡子和麵容而產生影像，並非沒有影像的作用，能夠產生眼識，並非沒有其實質。響和化也是這樣。所以毗曇人認為像的緣起是另外一種具有四大元素的造色，所以是真實存在的。大乘人所見的一切都是不真實的，用像的不真實來比喻外在的不真實，所以用容易的比喻困難的。所說的《婆沙》譬喻師，就是正量部異師的觀點，認為不真實，所以也類似於大乘所見的如幻，但並非如此。

【English Translation】 English version This clarifies the function of breaking down opposing views. If someone suddenly wishes to cultivate other contemplations to break down views, like using four types of contemplation in the tenth volume to break down different views. Whenever one cultivates contemplation based on the lower reliance gate, the contemplation includes the ten dharmas. People also say that cultivating contemplation does not involve the ten dharmas, like riding a broken donkey cart due south. Therefore, it can be known that the judgment below is directed at the Hinayana (small vehicle). Next, clarifying the Mahayana (great vehicle), first showing the contemplation method. 'Great person' below quotes the person who can ride and the teachings that can explain, to verify that it is the Mahayana. 'In the development' below quotes the example of riding together, like the analogy below. 'Now below' is the summary. It can be known. 'For example below' is quoting an example. Whenever an example is quoted, there are counter-examples and sequential examples. Here, the Hinayana is used to compare the Mahayana, just like the Hinayana contains the Mahayana and is still called the Hinayana, why can't the Mahayana contain the Hinayana and still be called the Mahayana? 'What is said below' is to contrast and distinguish the dharma body, there are two types of dharma analogies. First is analysis, then is the essence. The initial analysis says 'Three Pitakas are nominally false' etc., which is to summarize the five skandhas (five aggregates) as nominally false beings, 'birth' is a nominal name, 'skandhas' are real dharmas. Since it is considered that the dharma is real, analyze it to make it enter emptiness. Now Mahayana below clarifies the essence, skandhas and beings are both unattainable, therefore they are all false. Although the image in the mirror is used to compare the Mahayana here, even if the Shaozong (lesser school) hears the analogy of the image in the mirror, they will consider it to be real. For example, in the forty-two questions of the Vibhasa (Mahavibhasa), it is said, is the image in the water mirror real or false? The parable speaker says, not real, because the mirror surface cannot enter each other. The Vaibhashika (Abhidharma) says, the image is an existing dharma, why? Because it is a color entry, so it can be perceived by eye consciousness. Question: Since they cannot enter each other, how is it real? Answer: Since it is a variety of color generation as a color entry, it is not a single color generation as a color entry. Just like dew is produced because of the sun and the pearl, and water is produced because of the moon and the pearl, although the things produced are different, it is not that there is no substance. Because the mirror and the face produce an image, it is not that there is no function of the image, it can produce eye consciousness, it is not that there is no substance. Sound and transformation are also like this. Therefore, the Vaibhashika believes that the origination of the image is another kind of created color with the four great elements, so it is real. Everything seen by the Mahayana is unreal, using the unreality of the image to compare the unreality of the external, so using the easy to compare the difficult. The so-called Vibhasa parable teacher is the view of the Sautrantika (Sutra School) heterodox teacher, who believes it is unreal, so it is also similar to the illusion seen by the Mahayana, but it is not so.

婆沙之宗。故毗曇師不受斯見。引佛在一方木上者。正示體觀。論十二云。佛在耆阇崛山。與諸比丘入王舍城。道中見有一大方木。佛敷尼師壇坐其木上告諸比丘。若比丘入禪心得自在。能令此木作地則成實地。何以故。木有地水火風分故。如一美色。淫人見之為人。不凈觀者見為不凈。無預之人心無所適。故隨人見所取不同。令文從義。而云變金為土等者。亦以金中有土分故。如木為土。又引端㲲等者。論釋三種有中。初雲端㲲析至極微。總而觀之。無常無我。是為析空。復有觀空如觀此㲲。㲲本不生今亦不滅。是故亦與金土喻同。金為土時。金本無生金亦不滅。土為金時。土本無生金亦不滅(云云)。乃至十八空如第五卷說。故引㲲有空性如木有土性。以證即空。此十八空義通三教(云云)。複次下釋隨情隨理者。文中具作共及不共兩理意者。重以此文釋于大小。初明小空云佛佛性。故知三藏空拙。一向判屬隨情。大乘去。約隨理以明大空。何者。三藏雖空。此空由於滅事而得。故名隨事。若大乘空。此空由於即事而得。故名隨理。理即事故即義該深。故即空中含于不空。名為佛性。故幻化空通通通別。所以用於尋幻等譬。言尋幻得幻師者。譬觀幻化以見通理。言尋幻師得幻法者。譬觀空理以見不空。夢喻亦爾。

【現代漢語翻譯】現代漢語譯本：婆沙宗（Vibhasa school，佛教的一個學派）不接受這種觀點。引用佛陀站在一塊木頭上的例子，正是爲了展示體觀（physical observation）。《阿毗達磨大毗婆沙論》（Abhidharma-mahavibhasa-sastra）第十二卷中說：佛陀在耆阇崛山（Grdhrakuta Mountain），與眾比丘進入王舍城（Rajagrha）。途中，看到一塊巨大的方木。佛陀鋪開尼師壇（nisidana，坐具）坐在木頭上，告訴眾比丘：『如果比丘進入禪定，心得自在，能使這塊木頭變成土地，那就會變成真實的土地。』為什麼呢？因為木頭具有地、水、火、風的成分。就像一個美人，淫慾之人看到的是人，修不凈觀的人看到的是不凈，沒有預設觀念的人心中沒有固定的想法。所以，隨著人的見解不同，所取也不同。要讓文字順從義理，而說『變金為土』等，也是因為金子中含有土的成分，就像木頭變成土一樣。又引用端㲲（tuan die，一種絲織品）等的例子，《論》中解釋三種『有』時，最初說端㲲分析到極微（paramanu，物質的最小單位），總的來看，是無常、無我的，這就是析空（analyzing emptiness）。又有觀空就像觀察這塊㲲，㲲本來不生，現在也不滅。所以，也與金土的比喻相同。金變成土時，金本來沒有生，金也不會滅；土變成金時，土本來沒有生，金也不會滅（等等）。乃至十八空（eighteen kinds of emptiness）如第五卷所說。所以引用㲲具有空性，就像木頭具有土性，來證明即空（emptiness is inherent）。這十八空的意義貫通三教（佛教的三個學派，可能指小乘、大乘和秘密乘）。其次，下面解釋隨情隨理（according to sentiment and according to reason）。文中詳細地闡述了共同和不共同兩種道理，再次用這段文字來解釋大小乘。最初說明小乘的空是佛佛性（Buddha-nature），所以知道三藏（Tripitaka，佛教經典）的空是拙劣的，一概判定為隨情。大乘則根據隨理來闡明大空。為什麼呢？三藏雖然講空，但這種空是由於滅除事物而得到的，所以叫做隨事（according to phenomena）。如果大乘的空，這種空是由於事物本身而得到的，所以叫做隨理（according to principle）。理就是事，事就是理，意義深遠。所以在空中包含著不空，叫做佛性。所以幻化空（illusory emptiness）貫通通別（general and specific），所以用尋找幻術等的比喻。說『尋找幻術得到幻術師』，比喻觀察幻化以見到通達的道理。說『尋找幻術師得到幻術』，比喻觀察空理以見到不空。夢的比喻也是如此。

【English Translation】 English version: The Vibhasa school does not accept this view. Quoting the Buddha standing on a piece of wood is precisely to demonstrate physical observation. The twelfth volume of the Abhidharma-mahavibhasa-sastra states: 'The Buddha was on Grdhrakuta Mountain, entering Rajagrha with the bhikkhus. On the way, they saw a large square piece of wood. The Buddha spread out his nisidana and sat on the wood, telling the bhikkhus: 'If a bhikkhu enters meditation and attains freedom of mind, he can make this wood turn into earth, and it will become real earth.' Why? Because wood has the elements of earth, water, fire, and wind. Just like a beautiful woman, a lustful person sees a person, a practitioner of impurity meditation sees impurity, and a person without preconceived notions has no fixed idea in their mind. Therefore, according to different people's views, what is taken is different. Let the words follow the meaning, and saying 'transforming gold into earth' etc., is also because gold contains the element of earth, just like wood turning into earth. Also, quoting the example of tuan die, when explaining the three 'existences' in the Treatise, it initially says that tuan die is analyzed to the paramanu, and viewed as a whole, it is impermanent and without self, which is analyzing emptiness. There is also observing emptiness like observing this die, the die originally does not arise, and now it does not cease. Therefore, it is also the same as the analogy of gold and earth. When gold turns into earth, gold originally does not arise, and gold will not cease; when earth turns into gold, earth originally does not arise, and gold will not cease (etc.). Even the eighteen kinds of emptiness are as described in the fifth volume. Therefore, quoting that die has emptiness nature, just like wood has earth nature, to prove inherent emptiness. The meaning of these eighteen kinds of emptiness penetrates the three teachings (possibly referring to Hinayana, Mahayana, and Vajrayana).' Secondly, the following explains 'according to sentiment and according to reason'. The text elaborates on both common and uncommon principles, and uses this passage again to explain the Greater and Lesser Vehicles. Initially, it explains that the emptiness of the Lesser Vehicle is Buddha-nature, so it is known that the emptiness of the Tripitaka is clumsy, and it is generally judged as according to sentiment. The Mahayana explains great emptiness according to reason. Why? Although the Tripitaka speaks of emptiness, this emptiness is obtained by eliminating things, so it is called according to phenomena. If it is the emptiness of the Mahayana, this emptiness is obtained from the things themselves, so it is called according to principle. Principle is phenomena, and phenomena is principle, the meaning is profound. Therefore, emptiness contains non-emptiness, which is called Buddha-nature. Therefore, illusory emptiness penetrates the general and specific, so it uses the analogy of seeking illusion etc. Saying 'seeking illusion obtains the illusionist' is like observing illusion to see the penetrating principle. Saying 'seeking the illusionist obtains illusion' is like observing the principle of emptiness to see non-emptiness. The analogy of dreams is also the same.

尋夢得眠尋眠得心。比幻可見。若爾。尋幻色心得無明下。即是合文。云何以喻而不相應。但云尋幻得無明尋無明得佛性。而不云尋幻得真尋真得佛性耶。答。真諦之理即是無明。但深觀真即見佛性。即是觀于無明見性。又世人只云尋心見性。不云尋色而得見性。且置外色直爾觀陰。世人何曾見陰佛性。次明體法依門修觀。亦應具含三種四門。今亦從總故但云四。此觀下正判也。既云大小諸門生著並用幻破。故知一向屬大乘也。前小門中即云諸著皆觀無常。此中衍門既具三教。即是三教。同用幻化破計若用三觀破計不同。兼前成四。全與第十破見意同。若得下斥奪也。大乘三教十二門著。尚須幻化即空破之。終不下比斥也。老莊尚自不識小乘能著所著能破所破。況大乘中若著若破。是故不與佛法少同。然世講者迷於名相。濫禪者惑于正理。欲將道德逍遙之名。齊于佛法解脫之說。豈可得乎。王瞀(音目)夜云。逍遙者調暢逸豫之意。夫至理內足無時不適亡懷應物何往不通。以斯而游天下故曰逍遙。又云。理無幽隱逍然而當。形無鉅細遙然俱適故曰逍遙。而不知以何為理以何為形。亡何煩惱游何天下。故知法既不齊人亦可判。且置法報以應比之。優降天殊是非永隔。舍金輪聖帝之位。何如吝于柱史微官。光明相好丈六金

【現代漢語翻譯】現代漢語譯本：『尋夢得眠，尋眠得心』，這就像通過幻象可以看見事物一樣。如果這樣說，那麼『尋幻色心得無明』，就相當於把它們組合在一起說了。為什麼用比喻卻不相應呢？為什麼只說『尋幻得無明，尋無明得佛性』，而不說『尋幻得真，尋真得佛性』呢？回答是：真諦的道理就是無明。但如果深入觀察真，就能見到佛性，這就是觀察無明而見到自性。而且世人只說『尋心見性』，不說『尋色而得見性』。暫且放下外在的色相，直接觀察五陰。世人何時見過五陰中的佛性呢？接下來闡明體法，依據法門修習觀行，也應該包含三種和四門。現在因為是從總體上來說，所以只說四門。這以下的文字正是對此的判斷。既然說大小各種法門產生的執著都可以用幻化的方法來破除，由此可知，這完全屬於大乘。前面小乘的法門中就說，各種執著都應該觀察為無常。這裡衍生的法門既然包含了三教，就是說三教共同用幻化來破除計較。如果用三觀來破除計較，那就不同了。加上前面的，總共四種。這完全和第十種破除見解的意義相同。『若得』以下是斥責的話。大乘三教的十二種執著，尚且需要用幻化即空的方法來破除，最終不會用低下的比喻來斥責。老莊尚且不認識小乘的能執著和所執著，能破除和所破除，更何況是大乘中的執著和破除呢？因此，老莊的思想和佛法沒有多少相同之處。然而，現在的講學者迷惑于名相，濫用禪法的人迷惑于正理，想要用道德逍遙的名義，和佛法解脫的說法相提並論，這怎麼可能呢？王瞀（音目）在《夜云》中說：『逍遙』是調和暢達、安逸舒適的意思。達到真理的人，內心充足，無時不適，忘懷于外物，應和萬事萬物，無論到哪裡都暢通無阻。用這種心態遊歷天下，所以叫做『逍遙』。又說：『理無幽深隱晦，逍遙而恰當；形無巨大細小，逍遙而都適宜，所以叫做逍遙。』但是他們不知道以什麼為理，以什麼為形，忘掉什麼煩惱，遊歷什麼天下。由此可知，他們的法既然和佛法不一致，人也可以判斷。暫且放下法身和報身，用應身來比較，優劣高下，天差地別，是非永遠隔絕。捨棄金輪聖帝的地位，又怎麼比得上吝惜于柱下史這樣微小的官職呢？光明相好，丈六金身。

【English Translation】 English version: 'Seeking dreams yields sleep, seeking sleep yields the mind,' it's like seeing things through illusions. If that's the case, then 'seeking illusory form and mind yields ignorance' is like putting them together. Why use a metaphor that doesn't correspond? Why only say 'seeking illusion yields ignorance, seeking ignorance yields Buddha-nature,' and not say 'seeking illusion yields truth, seeking truth yields Buddha-nature?' The answer is: the principle of ultimate truth is ignorance. But if you deeply observe truth, you can see Buddha-nature, which is observing ignorance and seeing one's own nature. Moreover, people only say 'seeking the mind sees the nature,' and don't say 'seeking form and attaining seeing the nature.' Let's put aside external forms for now and directly observe the five skandhas (form, feeling, perception, mental formations, consciousness). When have people ever seen Buddha-nature in the five skandhas? Next, it explains the essence of the Dharma, cultivating contemplation based on the teachings. It should also include the three aspects and four gates. Now, because it's from a general perspective, it only mentions the four gates. The following text is precisely a judgment on this. Since it says that attachments arising from various gates, both large and small, can be broken through using illusion, it's known that this entirely belongs to the Mahayana (Great Vehicle). In the previous Small Vehicle teachings, it was said that all attachments should be observed as impermanent. Since the extended teachings here include the three teachings, it means that the three teachings commonly use illusion to break through calculations. If the three contemplations are used to break through calculations, then it's different. Adding the previous ones, there are a total of four. This is entirely the same as the meaning of the tenth, which is breaking through views. 'If obtained' below are words of rebuke. The twelve attachments of the three teachings of Mahayana still need to be broken through using illusion, which is emptiness. Ultimately, it won't use lowly metaphors to rebuke. Lao-Zhuang (Lao Tzu and Zhuang Tzu) don't even recognize the Small Vehicle's ability to grasp and what is grasped, the ability to break through and what is broken through, let alone the grasping and breaking through in the Mahayana. Therefore, the thoughts of Lao-Zhuang have little in common with the Buddha's teachings. However, present-day lecturers are confused by terminology, and those who misuse Chan (Zen) are confused by the correct principles, wanting to equate the names of morality and carefree wandering with the Buddha's teachings of liberation. How is this possible? Wang Mao (pronounced Mu) said in 'Night Clouds': 'Carefree wandering' means harmonious and smooth, comfortable and pleasant. Those who have reached the truth are inwardly sufficient, always comfortable, forgetting external things, responding to all things, and unobstructed wherever they go. Traveling the world with this mindset is called 'carefree wandering.' It also says: 'The principle has no hidden depths, carefree and appropriate; the form has no great or small, carefree and suitable, so it is called carefree wandering.' But they don't know what to take as principle, what to take as form, what troubles to forget, and what world to travel. From this, it can be known that since their teachings are inconsistent with the Buddha's teachings, people can also judge. Let's put aside the Dharma body and Reward body and compare them with the Manifestation body. The superiority and inferiority are vastly different, and right and wrong are forever separated. Abandoning the position of a Chakravartin (wheel-turning king), how can it compare to being stingy with the minor office of a scribe?

軀何如凡容六尺之質。異相無量不可具云。委如李仲卿著十異九迷以斥佛法。南山作十喻九箴用形邪說。今略其五用甄邪正。一曰。老君逆常托牧女而早出。世尊順化因聖母而誕生。二曰。老聃有生有滅畏患生之生反招白首。釋迦垂跡示生示滅。歸寂滅之滅。乃耀金軀。三曰。重耳誕形居陳州之苦縣。能仁降跡出東夏之神州。四曰。伯陽職處小臣忝充藏吏。不在文王之日。亦非隆周之師。牟尼位居太子身證特尊。當昭王之盛年。為閻浮之教主。五曰。李氏三隱三顯無教可依。假令五百許年猶慚龜鶴之壽。法王一生一滅示現微塵之容。八十年間開演恒沙之眾。凡諸比決其事實多。具如甄正辨正。笑道心鏡。破邪二教。牟子等論。廣明異相。今猶見有不肖之車。尚云同是出家之徒。有何彼此而相是非。螢日懸殊者圓門生著。著心不入小賢之數。尚為三藏有門所破。況復莊老凡鄙見心。而欲儔于佛法圓理。如螢對日如山比毫。大品中雲。聲聞如螢火菩薩如日光。今借比老莊饒之過分。山毫相絕者。彼齊物云。秋毫不小泰山不大。今不用彼齊物之儀。借用大小永絕之文。故云相絕。自言道真等者。迦葉見佛現大神變。內心已知佛力難量。仍為矯言自憍慢彼。而云。瞿曇雖神不如我道真。如此等僻寧不破耶。在迦葉緣起中。廣如

律文及瑞應等。

○次明半滿者。名在大經。菩提流支用此判教未為盡理。故玄文破之。今此但約法門以論。況復餘四共成此意。是故且與大小門同。非判一期義可通用。一往且以從別判之。故以九及十二以分半滿。通義具如玄文分別。或大小俱九俱十一十二等也。世傳下破判教義。多師所計總云世傳。涅槃是滿義稍可通。余兼法華乃至華嚴。如何並半。流支所判復非通方。般若去滿不簡二乘義復不可。三藏為半義稍可爾。今明已下正出今意。既扶成大小準彼所明。滿通二理兼帶小人。半唯在小永隔于大。方等則具存半滿。般若法華涅槃華嚴唯滿不半。鹿苑唯半不滿。故知半滿之語有兼有全。故不同他克定齊限。

○次明偏圓對前二章以辨通局。兼以譬顯于義自明。初文釋名。言通別者。若通途論之。名小為偏於理不失。但偏義則遠與小不同。是故須以此門辨別。譬如下譬也。若此土論月則以十五日為半。今云半者。一取西方黑白各半。二取月形增減至半。月末為晦。晦暗也。月初為朔。朔穌也。朔譬漸初即弓娥是。十五日曰望謂十五日日月相望。即滿月也以譬漸極。故說文云。月者亦名望舒。月望則舒。今云半者即用此土上下兩半。名為弦也。月形如弓滿張弦也。上弦月初八九。下弦二十二三。由前月

【現代漢語翻譯】現代漢語譯本：律文及瑞應等。

○其次說明半滿的含義。這個概念出現在《大經》中。菩提流支用這個概念來判教，但並不完全合理。所以智顗大師在《法華玄義》中駁斥了他。現在這裡只是就法門來討論。況且還有其他四種判教方式共同構成這個意思。所以暫且將半滿與大小乘歸為一類，但不能將這種判教方式普遍應用到所有情況。大致可以從類別上進行區分，所以用九和十二來區分半滿。通用的解釋詳見《法華玄義》中的分別。或者大小乘都可能是九、十一、十二等。世俗流傳的觀點駁斥判教的意義，很多法師的說法都說是世俗流傳的。《涅槃經》是滿義，這個說法勉強可以接受。但如果說法華乃至華嚴也都是半，這怎麼可能呢？菩提流支的判教方式也不夠圓融。般若不區分二乘，說它是滿義也不合理。說三藏是半義，這個說法勉強可以接受。現在說明以下內容，正是要闡述我（智顗大師）的觀點。既然扶持大小乘，就按照他們所說的，滿義包含通達二乘的道理，也兼顧小乘之人。半義只存在於小乘，永遠與大乘隔絕。方等部則同時包含半滿。般若、法華、涅槃、華嚴唯有滿義，沒有半義。鹿苑（指小乘經典）唯有半義，沒有滿義。所以要知道半滿的說法，有兼顧的情況，也有完全的情況。所以不同於其他人那樣嚴格地限定。

○其次說明偏圓，與前面的兩章（藏、通、別、圓四教和頓、漸、秘密、不定四教）相對照，來辨別通局。同時用比喻來顯明，意義自然就明白了。首先是解釋名稱。說到通別，如果從普遍的角度來說，稱小乘為偏，在道理上沒有錯。但偏義與小乘的含義又有區別。所以需要用這個門來辨別。譬如下面的比喻。如果在這個國土（指中國）討論月亮，那麼以十五日為半月。現在說的半，一是取西方黑白各半的說法，二是取月亮形狀增減到一半的說法。月末為晦，晦是黑暗的意思。月初為朔，朔是甦醒的意思。朔譬如漸初，就是弓娥。十五日叫做望，意思是十五日月亮和太陽遙遙相望，就是滿月，用來比喻漸極。所以《說文解字》說，月亮也叫望舒，月亮圓滿則舒展。現在說的半，就是用這個國土上下兩半的說法，叫做弦。月亮的形狀像弓，滿張弦。上弦是初八九，下弦是二十二三。因為前一個月……

【English Translation】 English version: The Vinaya texts and auspicious omens, etc.

○ Next, explaining the meaning of 'half' and 'full'. This concept appears in the Mahayana Sutra. Bodhiruci used this concept to judge the teachings, but it is not entirely reasonable. Therefore, Great Master Zhiyi refuted him in the Profound Meaning of the Lotus Sutra. Here, we are only discussing it in terms of the Dharma gate. Moreover, there are four other ways of judging the teachings that together constitute this meaning. Therefore, for the time being, we classify 'half' and 'full' together with the Small and Great Vehicles, but this method of judging the teachings cannot be universally applied to all situations. Roughly speaking, we can distinguish them by category, so we use nine and twelve to distinguish 'half' and 'full'. The general explanation is detailed in the Profound Meaning of the Lotus Sutra. Or, both the Small and Great Vehicles may be nine, eleven, twelve, etc. The views circulating in the world refute the meaning of judging the teachings, and many Dharma masters say that it is circulating in the world. The Nirvana Sutra is 'full' in meaning, which is barely acceptable. But if the Lotus Sutra and even the Avatamsaka Sutra are also 'half', how is that possible? Bodhiruci's method of judging the teachings is also not comprehensive enough. Prajna does not distinguish between the Two Vehicles, and it is unreasonable to say that it is 'full' in meaning. Saying that the Tripitaka is 'half' in meaning is barely acceptable. Now, explaining the following content is precisely to clarify my (Great Master Zhiyi's) point of view. Since we support the Small and Great Vehicles, according to what they say, the meaning of 'full' includes the principle of understanding the Two Vehicles, and also takes into account the people of the Small Vehicle. The meaning of 'half' only exists in the Small Vehicle, and is forever separated from the Great Vehicle. The Vaipulya (Square and Extensive) teachings contain both 'half' and 'full'. The Prajna, Lotus, Nirvana, and Avatamsaka Sutras only have the meaning of 'full', not 'half'. The Deer Park (referring to the Small Vehicle scriptures) only has the meaning of 'half', not 'full'. Therefore, it should be known that the saying of 'half' and 'full' has both inclusive and complete situations. Therefore, it is different from others who strictly limit it.

○ Next, explaining 'partial' and 'complete', in contrast to the previous two chapters (the Four Teachings of the Tripitaka, Common, Distinct, and Perfect, and the Four Teachings of Sudden, Gradual, Secret, and Undetermined), to distinguish between generality and specificity. At the same time, using metaphors to illustrate, the meaning will naturally become clear. First, explaining the names. Speaking of 'general' and 'specific', if speaking from a universal perspective, calling the Small Vehicle 'partial' is not wrong in principle. However, the meaning of 'partial' is different from the meaning of the Small Vehicle. Therefore, it is necessary to use this gate to distinguish. For example, the following metaphor. If discussing the moon in this land (referring to China), then the fifteenth day is considered half a month. The 'half' now spoken of, one is taking the Western saying of half black and half white, and the other is taking the saying of the moon's shape increasing and decreasing to half. The end of the month is hui (晦), hui means darkness. The beginning of the month is shuo (朔), shuo means awakening. Shuo is like the beginning of gradualness, which is the crescent moon. The fifteenth day is called wang (望), meaning that on the fifteenth day the moon and the sun look at each other from afar, which is the full moon, used to metaphorize the extreme of gradualness. Therefore, the Shuowen Jiezi (Explanation of Writing and Analyzing Characters) says that the moon is also called Wangshu, the moon is full and then expands. The 'half' now spoken of is using the saying of the upper and lower halves of this land, called xian (弦), string. The shape of the moon is like a bow, fully drawn string. The upper string is the eighth or ninth day of the month, and the lower string is the twenty-second or twenty-third day. Because the previous month...

大小別故。致使后月兩弦賒促。今但以弦譬於半小。時克定故從朔至望。余闕一日並譬于偏。偏義長故。故云始自弓娥終十四夜。以月初出如似娥眉復如弓滿。故說文云。月者亦名恒娥亦名常娥。月初月末恒常如娥。故知偏半二義不等。小半下合。故大經下引證者。邪故同偏。當知迦葉未聞圓伊常住已前。皆名為偏。唯以下結示。如文。

○四明漸頓者。初釋名也。三觀三智次第而入。藉者由也。因空入假因假入中。故云藉淺。為中道故先修二觀。為利他故先斷己縛。故云由深。足極二名有通有別。通則俱通初后。別則極後足初初心所觀萬法具足。惑盡德滿至後方極。此亦下明同異也。漸扶于偏頓扶于圓。旁出異義更互相成。大小半滿亦復如是。三教下略解。今更下料簡。亦是廣解。于中初約四句料簡。乃至下文約七教簡。義正明開但未若權實章中。其名委悉。初四句中前之二教是漸非頓者。據設教意而得漸名。非稟教者得斯漸稱。別教得為第三句者。解頓行漸。解但知于頓理而已。行必經歷恒沙劫數。故知此教初從方便。故方便之言兼具二義。一藉地前之方便。二聞但中之方便。複次下約觀教行證四法分別。于中且約教證二道以釋四法。故使四法各有權實。前之二教四法俱權。別教則三權證實。圓教則四法俱

【現代漢語翻譯】現代漢語譯本大小的差別是導致後半個月的上下弦出現時間不均勻的原因。現在只是用弦來比喻半小（半月），因為從朔（新月）到望（滿月）的時間是固定的。剩餘不足一天的時間，就用『偏』來比喻，因為『偏』的意義更長。所以說，開始像彎彎的弓，像少女的眉毛，到十四的夜晚就滿了。因為月初的月亮出來，像少女的眉毛，又像弓滿了。所以《說文解字》說，月亮也叫恒娥，也叫常娥。月初月末，總是像娥眉一樣。所以知道『偏』和『半』的意義不同。小和半是下合的。所以《大經》下面引證說，『邪』和『偏』是相同的。應當知道，在迦葉（Kāśyapa，佛教中的一位重要弟子）沒有聽到圓伊常住（圓滿、真實、永恒的真理）之前，都被稱為『偏』。只有下面總結說明，如經文所示。

○四明（地名，位於浙江寧波）所說的漸頓（逐漸和頓悟）的教義。首先解釋名稱。三觀（空觀、假觀、中觀）和三智（一切智、道種智、一切種智）次第進入。『藉』是憑藉的意思。因為從空入假，從假入中，所以說『藉淺』。爲了中道（不偏不倚的真理），所以先修二觀（空觀和假觀）。爲了利益他人，所以先斷除自己的束縛，所以說『由深』。『足』和『極』這兩個名稱，有共通之處，也有區別之處。共通之處是都貫通始終。區別之處是『極』指最後，『足』指最初，初心所觀的萬法具足。煩惱斷盡，功德圓滿，到達最後才算『極』。這也在下面說明了相同和不同之處。漸教扶助『偏』，頓教扶助『圓』。旁出的不同意義，更能互相成就。大小、半滿也是如此。三教（指佛教中的三種教法）在下面略作解釋。現在更進一步地進行辨析，這也是廣解。其中首先用四句進行辨析，乃至下文用七教進行辨析。義理正明開顯，但不如權實章（佛教中的一個重要章節）中那樣詳細。最初的四句中，前兩個教是漸非頓的，這是根據設教的意圖而得到的『漸』名，不是接受教義的人得到的『漸』稱。別教（佛教中的一個教派）可以作為第三句，是解頓行漸，理解只是知道頓悟的道理而已，修行必定經歷恒沙劫數（極長的時間）。所以知道這個教派最初是從方便（權宜之法）開始的。所以『方便』這個詞兼具兩種意義：一是憑藉地前（菩薩修行過程中的一個階段）的方便，二是聽聞但中（只知中道）的方便。其次，下面從觀、教、行、證四法分別。其中且從教、證二道來解釋四法。所以使四法各有權實（權宜和真實）。前兩個教的四法都是權宜之法。別教則是三權一實。圓教（佛教中的一個教派）則是四法都真實。

【English Translation】 English version The difference in size causes the waxing and waning crescents of the latter half of the month to appear unevenly. Now, we only use the 'crescent' to represent 'half-small' (half-moon), because the time from '朔' (Shuo, new moon) to '望' (Wang, full moon) is fixed. The remaining less than one day is likened to '偏' (pian, partial), because the meaning of '偏' is longer. Therefore, it is said that it begins like a curved bow, like a maiden's eyebrow, and is full on the fourteenth night. Because the moon at the beginning of the month comes out like a maiden's eyebrow, and again like a full bow. Therefore, the 'Shuowen Jiezi' (an ancient Chinese dictionary) says that the moon is also called '恒娥' (Heng'e) and '常娥' (Chang'e). At the beginning and end of the month, it is always like Chang'e's eyebrows. Therefore, it is known that the meanings of '偏' (partial) and '半' (half) are different. 'Small' and 'half' are combined below. Therefore, the 'Great Sutra' below quotes that '邪' (xie, evil) is the same as '偏' (partial). It should be known that before Kāśyapa (Kāśyapa, an important disciple in Buddhism) heard of '圓伊常住' (yuan yi chang zhu, perfect, true, and eternal truth), they were all called '偏' (partial). Only the following concludes and explains, as the scripture shows.

○The 'gradual and sudden' (漸頓, jiàn dùn) teachings of Siming (四明, Sì míng, a place name, located in Ningbo, Zhejiang). First, explain the name. The three contemplations (三觀, sān guān, contemplation of emptiness, contemplation of provisional existence, contemplation of the middle way) and the three wisdoms (三智, sān zhì, wisdom of all things, wisdom of the path, wisdom of all kinds) enter in sequence. '藉' (jiè) means 'relying on'. Because one enters provisional existence from emptiness, and enters the middle way from provisional existence, it is said to be '藉淺' (jiè qiǎn, relying on the shallow). For the sake of the middle way (中道, zhōng dào, the truth of non-duality), one first cultivates the two contemplations (空觀, kōng guān, and 假觀, jiǎ guān). For the sake of benefiting others, one first cuts off one's own bonds, so it is said to be '由深' (yóu shēn, from the deep). The two names '足' (zú, sufficient) and '極' (jí, ultimate) have commonalities and differences. The commonality is that they both run through from beginning to end. The difference is that '極' (jí) refers to the end, and '足' (zú) refers to the beginning, and the myriad dharmas contemplated by the initial mind are complete. When afflictions are exhausted and merits are fulfilled, it is '極' (jí) when one reaches the end. This also explains the similarities and differences below. The gradual teaching supports '偏' (partial), and the sudden teaching supports '圓' (perfect). The different meanings that come out from the side can better complement each other. 'Big' and 'small', 'half' and 'full' are also like this. The three teachings (三教, sān jiào, referring to the three types of teachings in Buddhism) are briefly explained below. Now, a further analysis is made, which is also a broad explanation. Among them, first use four sentences to analyze, and then use seven teachings to analyze in the following text. The meaning is clearly revealed, but it is not as detailed as in the chapter on expedient and real (權實章, quán shí zhāng, an important chapter in Buddhism). In the first four sentences, the first two teachings are gradual and not sudden. This is the name 'gradual' obtained according to the intention of establishing the teaching, not the name 'gradual' obtained by those who receive the teaching. The separate teaching (別教, bié jiào, a Buddhist school) can be used as the third sentence, which is understanding suddenness and practicing gradually. Understanding is only knowing the principle of sudden enlightenment, and practice must go through countless kalpas (恒沙劫數, héng hé shā jié shù, extremely long time). Therefore, it is known that this teaching initially starts from expedient means (方便, fāng biàn, expedient means). Therefore, the word 'expedient' has two meanings: one is relying on the expedient means before the ground (地前, dì qián, a stage in the bodhisattva's practice), and the other is hearing the expedient means in '但中' (dàn zhōng, only knowing the middle way). Secondly, the following distinguishes the four dharmas of contemplation, teaching, practice, and realization. Among them, the four dharmas are explained from the two paths of teaching and realization. Therefore, the four dharmas each have expedient and real (權實, quán shí, expedient and real). The four dharmas of the first two teachings are all expedient. The separate teaching is three expedient and one real. The perfect teaching (圓教, yuán jiào, a Buddhist school) is that all four dharmas are real.

實。言唯此等者約人則對斥二乘。約理則對斥二諦。教行二種此說可知。言入室等者。慈室解脫。忍衣法身。空座般若。觀於三德故云行實。約六即位例諸可見。次前兩觀下約教行證人四法。以簡前之四法將於三法對證以簡。此中合觀入行。三法對教以簡權實。則三法及教因通果塞故前之二教在因則四法俱有。稟于權教行於權行。以入因位而成因人。在果則但有成佛之教。無實行人來證此果。是故無也。何以故下釋出無意。以灰身故故並無於行證及人。假使用於三十四心但成滅盡。非佛果相。又入滅者語未會前。若至法華轉成因位。二乘尚會況復三祇。別教有無似同前二。但至初地自會入圓。故不同前貶成灰斷。初地尚爾下舉淺況深。言後果者應言妙覺。初地尚無何況妙覺。以別初地亦能八相真因似果。故須況之。以因顯果是故舉因。以我之果成他之因。故云無人。初地入住此為正文。于教道文不須疑也。又教證之名亦可通圓。未入初住名為教道。若破無明方云證道。若判權實與別不同。借于地義以釋圓義。故四念處云。別教唯斷教道說故。圓具二意。教道云斷證道不斷。故知因人不到果者。有二義故。一者因人縱破十二品失妙覺位。但成圓家第二行故。二者初地即入初住。況到妙覺。是故文云何況後果。複次前三下

約開會簡。別亦知中。今言不知者。前三不知圓理故也。法華開竟俱名為頓。言雖非即者。非謂所行開仍非即。但判其人昔日所行今開成頓。昔行得為頓家之漸。非於昔日漸即是頓。故云非即。昔行不開尚不名漸。豈是漸頓及以即頓。今若開竟漸即是頓。故云是菩薩道。但為異於初后俱頓。從昔因說故云漸頓。依本習入故云各乘。稱本習故故云適愿。開其所習故云決了。法若猶漸何名經王。經王本說未開之前。理元圓妙豈待會耶。會已仍漸何名得入。況從頓開漸以機生未轉。是故致有別接之言。言別理者。是通別之別非圓別之別。然又別理義通圓別。別帶教道今置不論。故涅槃下引例助釋。若二乘開權不得入者。何故大經得二乘果情慕圓常。但法華已前情隔謂異。大經不隔功由法華。故云亦名開漸顯頓。又別接之言義兼二意。一者法華已前彈斥洮汰。此意正當別理接之但實隱在權說未彰灼。二者至法華會名會為接。此是接引之接非交際之接。是故二義前異后同。複次四種下約不定者。初漸頓四句義當八教中二。次兩重四法義當漸中開四。是故更約不定簡之。不明秘密其意準前。不必並待等者。前三教人隨位進入必是菩薩。故云不必並待開漸。所以下譬也。譬昔聞了因隨味能發言。五味者。泛云味變仍能殺人。非謂法華

名第五味。法華名定非不定故。此是法華已前約行五味。今此文中但約機緣有不定相。故非全約法華前文。眾生下合譬。言賒促者。理教行證遞論賒促。約時約行兩種五味。隨其近遠遞論賒促。如辟支佛者。次引支佛以例理髮。小乘之人至無佛世。未有教行而發悟故。故名理髮。理髮亦爾下引同也圓修之人亦復如是。若佛未出若聞華嚴。總名不定總得名乳。何者。凡夫全生。道理如乳。華嚴約時複名為乳于華嚴中四法復判五味發者。聞教如乳發。觀行如酪發。相似如二酥。增道如醍醐。相似發證故云相似證發。于證復發故云亦是。問。增道是定何名不定。答。次第增道名之為定。若超證者名為不定。亦可聞教及觀俱名乳發。相似位中兼於三味。則七信已前名之為酪。八信已上名為二酥。若前三教下。約前三教教行證位而發於圓。名為三家入則不定。是則家博地聞教名為教發。內外凡位名為行發。至聖位發名為證發。言賢聖者即賢家之聖。方便是賢。豈更從賢。復有下。重更通途釋不定義。不定名同以義異故。而非殺人。先例真諦。如從五停為修無漏。發得暖解。非本所期。亦得名為不求自發。此解起時猶屬有漏。故云有漏不求自發。三惑全在。故云全不殺於二死。惑為死因因中說果。是故云也若修中道去。正約修中以

明不定。亦非殺人。從初發心本修圓常。粗惑前去義當無漏。此之無漏不求自發。不破無明而非殺人。人不見之謂為漸頓。複次四種止觀下。約漸圓等料簡同異。先立四教。各以因位名之為漸。各以極果名之為圓。以此圓漸二名濫故。從圓圓下二句互簡。故知下結也。雖復簡之二義仍在。是故圓果非三教果名為圓圓非漸圓也。圓因不同前三教因。故云圓漸非漸漸也。亦應更云漸圓非圓圓漸漸非圓漸。下文釋義四句即足。法華疏者指玄文中。彼亦具明兩種圓漸。及賢聖等四句料簡。然漸漸下料簡開通。則有可開不可開故。故須簡之。三教佛人不可開故。開前三教因位之人並皆入圓。漸漸開之併成圓漸。何者下釋也。前三權果本是圓果。垂為三跡。豈可更開今成圓佛。例下例餘四章。開通亦爾。大小兼得半滿漸頓復兼偏圓。是故但云大小權實。故云不煩文也然大小半滿先須分別。通途言之。如大大者。或指衍中三教因人。或指衍中二乘之人。大小者或指三教果頭之人。或指圓教因位之人。或唯指圓極果之人。小大者。或指三藏菩薩之人。或唯指於三藏佛果。大小既然。半滿亦爾。是故不同權實等三。今若開通準例說者。亦望餘三分齊而說。言小大者謂三藏佛。小小者謂三藏因人。大大者即指三教佛果。大小者謂三教因人。

【現代漢語翻譯】現代漢語譯本不明確定。也並非是殺人。從最初發心時就本應修習圓滿常住的真心。粗重的迷惑在前去除，其意義應當是無漏。這種無漏不是去尋求就能自己發生的。不破除無明，也並非是殺人。人們不瞭解，就稱之為漸修或頓悟。再次，在四種止觀之下，約略地對漸修、圓修等的不同之處進行簡要辨析。首先確立四教（四種教法），各自以因位（修行時的階位）稱之為漸修，各自以極果（最終的果位）稱之為圓修。因為這圓修、漸修兩個名稱容易混淆，所以從『圓圓』下兩句互相簡別。『故知』下是總結。雖然進行了簡別，但兩種意義仍然存在。因此，圓果不是前三教的果位，稱之為圓圓，不是漸圓。圓因不同於前三教的因位，所以說圓漸不是漸漸。也應該再說漸圓不是圓圓，漸漸不是圓漸。下文解釋意義的四句就足夠了。《法華疏》指的是玄文中，那裡也詳細說明了兩種圓漸，以及賢聖等四句的簡別。然而，漸漸下對簡別進行開通，則有可以開通和不可開通的情況，所以需要簡別。三教的佛人不可開通，開通前三教因位的人都進入圓教，漸漸開通都成為圓漸。『何者』下是解釋。前三權果本來是圓果，垂跡顯現為三跡，怎麼可以再開通而成為圓佛呢？以下用例子說明其餘四章，開通也是如此。大小兼得，半滿漸頓又兼偏圓。所以只說大小權實，因此說『不煩文』。然而大小半滿首先需要分別。一般而言，如『大大』，或者指衍教（方等時期的教法）中的三教因人，或者指衍教中的二乘之人。『大小』或者指三教果頭之人，或者指圓教因位之人，或者僅僅指圓極果之人。『小大』，或者指三藏菩薩之人，或者僅僅指三藏佛果。大小既然如此，半滿也是如此。所以不同於權實等三。現在如果開通，按照例子來說，也是相對於其餘三分齊而說。說『小大』，是指三藏佛。『小小』，是指三藏因人。『大大』，就是指三教佛果。『大小』，是指三教因人。

【English Translation】 English version Uncertain and not definitively. It is also not about killing. From the initial aspiration, one should cultivate the perfect and constant true mind. Coarse delusions are removed beforehand, and its meaning should be non-leaking (anāsrava). This non-leaking is not something that arises by seeking it. Not destroying ignorance (avidyā), and it is not about killing. People do not understand this, so they call it gradual cultivation or sudden enlightenment. Furthermore, under the four kinds of cessation and contemplation (śamatha-vipaśyanā), briefly analyze the similarities and differences between gradual cultivation, perfect cultivation, etc. First, establish the four teachings (catvāri śikṣāpadāni), each named as gradual cultivation in the causal stage (hetu-avasthā), and each named as perfect cultivation in the ultimate fruit stage (phala-avasthā). Because these two names, perfect cultivation and gradual cultivation, are easily confused, the two sentences from 'perfectly perfect' below mutually distinguish them. 'Therefore know' below is the conclusion. Although a distinction has been made, the two meanings still exist. Therefore, the perfect fruit is not the fruit of the previous three teachings, called perfectly perfect, not gradually perfect. The perfect cause is different from the causal stage of the previous three teachings, so it is said that perfect gradual is not gradually gradual. It should also be said that gradually perfect is not perfectly perfect, and gradually gradual is not perfectly gradual. The four sentences below explaining the meaning are sufficient. The 'Commentary on the Lotus Sutra' refers to the Xuanwen (Profundity Text), which also explains in detail the two kinds of perfect gradual, as well as the four sentences of distinction such as the wise and the holy. However, under gradually gradual, the distinction is opened up, so there are cases that can be opened up and cases that cannot be opened up, so it needs to be distinguished. The Buddhas of the three teachings cannot be opened up. Those who open up the causal stage of the previous three teachings all enter the perfect teaching, and gradually opening up all become perfect gradual. 'What' below is the explanation. The previous three provisional fruits were originally perfect fruits, manifesting as three traces, how can they be further opened up to become perfect Buddhas? The following uses examples to illustrate the remaining four chapters, and opening up is also the same. Great and small are both obtained, half and full, gradual and sudden, also combining partial and perfect. Therefore, only great and small, provisional and real are mentioned, so it is said 'no need for text'. However, great and small, half and full must first be distinguished. Generally speaking, such as 'great great', either refers to the three teachings of the causal stage in the Vaipulya period (方等時), or refers to the two vehicles in the Vaipulya period. 'Great and small' either refers to the people at the head of the fruit of the three teachings, or refers to the people in the causal stage of the perfect teaching, or only refers to the people of the ultimate fruit of the perfect teaching. 'Small great' either refers to the Bodhisattvas of the Tripitaka (三藏), or only refers to the Buddha fruit of the Tripitaka. Since great and small are like this, half and full are also like this. Therefore, it is different from the three such as provisional and real. Now, if opening up, according to the example, it is also said relative to the remaining three portions. Saying 'small great' refers to the Buddha of the Tripitaka. 'Small small' refers to the people of the causal stage of the Tripitaka. 'Great great' refers to the Buddha fruit of the three teachings. 'Great and small' refers to the people of the causal stage of the three teachings.

半滿例說亦應可解。開通進否例前可知。觀心往推等者。諸佛契心如契而說。大師亦是推觀而說。心與法合。故觀心推不違法相。為不信者。復引證成頓漸等義。四教之文當分漸圓。第六撿文未見恐是文誤。文中不云菩薩者。以不斷惑同凡夫故。二十二文具如所引。第九文同。經最後云。善男子。如牛新生血乳未別。今回在前取義便故。以和血乳在凈乳前。雪山等文在二十七。經云。雪山有草名曰忍辱。牛若食者即得醍醐。第八又云。雪山有草名曰肥膩。牛若食者鈍出醍醐。醍醐無有青黃赤白。水草因緣令其色異。是諸眾生亦以無明業因緣故。生於二相。若無明轉即變為明。次文又云。雪山有草名曰肥膩。牛若食者即得醍醐。眾生薄福不見是草。佛性亦爾。煩惱覆故不見佛性。三文同有醍醐之名。合文少別。前文修八正道次云轉即為名。並是圓意正當今文。后云煩惱覆故即別意也經語意密善須明鑑。次第八文證不定者亦恐文誤應在二十七經。師子吼難云。眾生之身六道差別。云何而言佛性是一。佛言。譬如有人置毒乳中。乃至醍醐皆悉有毒。乳不名酪乃至醍醐。名字雖變毒味不失。若服醍醐亦能殺人。實不置毒于醍醐中。佛性亦爾。雖遍五道受別異身。而是佛性常一不變。問。經譬五道今譬五味。云何得同。答。人必

【現代漢語翻譯】現代漢語譯本『半滿』的例子應該也可以理解。『開通進否』的例子，參照前面的內容就可以明白。『觀心往推等者』，諸佛契合自心而宣說佛法，天臺大師也是通過觀心推演而說。心與佛法相合，所以觀心推演並不違反佛法的法相。爲了不相信的人，再次引用經文來證明頓悟和漸悟等含義。《四教儀》的文句應當區分漸教和圓教。第六條引文檢查原文后未見，恐怕是文字有誤。文中沒有說菩薩，是因為菩薩沒有斷除迷惑，和凡夫一樣。第二十二條引文的內容完整如所引用。第九條引文的內容相同。經文最後說：『善男子，如同新生的牛，血和乳汁還沒有分辨開來。』現在把這句話提前，是爲了取義方便，因為和血的乳汁在純凈的乳汁之前。雪山等引文在第二十七條經文中。經文說：『雪山有一種草，名叫忍辱。牛如果吃了這種草，就能得到醍醐（最好的乳酪）。』第八條經文又說：『雪山有一種草，名叫肥膩。牛如果吃了這種草，慢慢地才能產出醍醐。醍醐沒有青黃赤白等顏色，因為水草的因緣才使它的顏色不同。』這些眾生也是因為無明（對事物真相的迷惑）和業的因緣，才產生兩種不同的相。如果無明轉變了，就變為光明。』接下來的經文又說：『雪山有一種草，名叫肥膩。牛如果吃了這種草，就能得到醍醐。眾生福報淺薄，所以看不見這種草。佛性也是這樣，因為煩惱的覆蓋，所以看不見佛性。』這三段經文都有醍醐的名稱，合併起來看，文字上略有不同。前面的經文說修習八正道，接著說轉變就成為光明，這都是圓教的含義，正符合現在的經文。後面說因為煩惱的覆蓋，這就是別教的含義了。經文的含義深奧，需要仔細辨別。次第八條經文證明不定，恐怕也是文字有誤，應該在第二十七條經文中。《師子吼經》中有人提問：『眾生的身體在六道中各有差別，為什麼說佛性是相同的呢？』佛回答說：『譬如有人把毒藥放在乳汁中，乃至放在醍醐中，都含有毒性。乳汁不能叫做酪，乃至不能叫做醍醐，名字雖然改變了，但是毒味沒有消失。如果服用了醍醐，也能殺人。實際上並不是把毒藥放在醍醐中。佛性也是這樣，雖然遍佈五道，承受不同的身體，但是佛性始終如一，不會改變。』有人問：『經文用五道來比喻，現在用五味來比喻，怎麼能相同呢？』回答說：人一定

【English Translation】 English version The example of 'half-full' should also be understandable. The example of 'opening and advancing, or not' can be understood by referring to the previous content. 'Those who observe the mind and infer,' the Buddhas speak the Dharma in accordance with their minds, and the Great Master Tiantai also speaks through observing the mind and inferring. The mind and the Dharma are in harmony, so observing the mind and inferring does not violate the characteristics of the Dharma. For those who do not believe, scriptures are quoted again to prove the meanings of sudden and gradual enlightenment. The sentences in the Four Teachings should distinguish between the gradual and perfect teachings. The sixth quotation was not found after checking the original text, and I am afraid there is a textual error. The text does not mention Bodhisattvas because Bodhisattvas have not eradicated delusion and are the same as ordinary people. The content of the twenty-second quotation is complete as quoted. The content of the ninth quotation is the same. The scripture says at the end: 'Good man, like a newborn cow, the blood and milk have not yet been distinguished.' Now, this sentence is brought forward for the convenience of taking the meaning, because the milk mixed with blood is before the pure milk. The quotations about Snow Mountain are in the twenty-seventh scripture. The scripture says: 'In Snow Mountain, there is a grass called forbearance (忍辱). If a cow eats this grass, it can obtain ghee (醍醐, the best cheese).' The eighth scripture also says: 'In Snow Mountain, there is a grass called fatty. If a cow eats this grass, it can slowly produce ghee. Ghee has no colors such as blue, yellow, red, or white; it is the conditions of water and grass that make its color different.' These sentient beings also produce two different appearances because of ignorance (無明, delusion about the truth of things) and the causes of karma. If ignorance is transformed, it will become light.' The following scripture also says: 'In Snow Mountain, there is a grass called fatty. If a cow eats this grass, it can obtain ghee. Sentient beings have shallow blessings, so they cannot see this grass. The Buddha-nature (佛性) is also like this; because of the covering of afflictions (煩惱), they cannot see the Buddha-nature.' These three scriptures all have the name ghee. When combined, the wording is slightly different. The previous scripture says to cultivate the Eightfold Path, and then says that transformation becomes light, which is the meaning of the perfect teaching, which is exactly in line with the current scripture. The latter says that because of the covering of afflictions, this is the meaning of the separate teaching. The meaning of the scriptures is profound and needs to be carefully discerned. The eight scriptures in order prove uncertainty, and I am afraid there is also a textual error, which should be in the twenty-seventh scripture. In the Lion's Roar Sutra (師子吼經), someone asked: 'The bodies of sentient beings are different in the six realms (六道), so why is it said that the Buddha-nature is the same?' The Buddha replied: 'For example, if someone puts poison in milk, even in ghee, it contains poison. Milk cannot be called cheese, and even ghee cannot be called ghee. Although the name has changed, the poisonous taste has not disappeared. If you take ghee, it can also kill people. In fact, the poison is not put in ghee. The Buddha-nature is also like this. Although it is all over the five paths and receives different bodies, the Buddha-nature is always the same and will not change.' Someone asked: 'The scripture uses the five paths as a metaphor, and now it uses the five flavors as a metaphor. How can they be the same?' The answer is: People must

約法。大經約人。遍五道身宿種不斷。於五道中毒發不定。今以五道聞法歷味義不相違。既約聞教必歷五味。即諸經初八部等是。方等亦有地獄眾來。故經一五以譬二五。于理無傷。今約下引例。以此一科例前後文。皆應作此料簡引證。雖可例此不無小異。如向分別開通文意。觀之可知。

○五權實者。初釋名。此權本是諸佛妙體。體內方便故名權謀。如不思議權而設於謀。故曰權謀。謀謂謀度。此是不謀而謀故曰權謀。非藏通等有謀之權。此名謀權。故引法華以釋權實。即是體內之權故也。暫用等者暫用法華釋名之文。來此以釋權實之名。問者。何意用權複用實耶。答意者。初總明用教之意。眾生機薄以權成熟。若機熟已開權廢權。施開廢等。皆約四悉。為是義故具用權實。次明興廢之相。五味判者。若不約五味無以顯於法華實部。是故下結教意。今更下開也。前約四悉展轉興廢。未是約時約部永廢。故知前文但是判也。故約料簡以明於開。則四教皆實。又四種下。以教望理而論權實。則理實教權。教中雖有權實之名。並是為他不獲而說。故名為強。等是下徴難也。教中權實既並強名。何不將實為權名權為實。以有下答。今言強者。約有說邊名為強說。強即是權名說為權。直約說邊不可權實互相混雜。又此下

【現代漢語翻譯】現代漢語譯本：約法：大經約束人，使之遍及五道（地獄道、餓鬼道、畜生道、阿修羅道、人道）之身，宿世的業種不會斷絕。在五道之中，中毒發作的時間不定。現在用五道眾生聽聞佛法，經歷五味（乳味、酪味、生酥味、熟酥味、醍醐味）來比喻教義，兩者並不相違背。既然約束聽聞教法，必定經歷五味。就像諸經最初的八部等等就是如此。方等經中也有地獄眾生前來聽法。所以用經中的『一五』來比喻『二五』，在道理上沒有損害。現在根據下文引用的例子，用這一科來例證前後的文章，都應該這樣進行分析和引用。雖然可以這樣類比，但並非完全相同。就像之前分別開通文意那樣，觀察就可以知道。

○五權實：首先解釋名稱。這『權』（方便）本來是諸佛的妙體，在妙體之內施設方便，所以叫做『權謀』。就像用不可思議的方便來設定謀略，所以叫做『權謀』。『謀』是謀劃、度量的意思。這是不謀而謀，所以叫做『權謀』。不是藏教、通教等有謀略的『權』，這叫做『謀權』。所以引用《法華經》來解釋權實，這就是體內的『權』。『暫用等者』，是暫時用法華經解釋名稱的文字，來這裡解釋權實之名。提問者：為什麼既用『權』又用『實』呢？回答的意思是：首先總的說明運用教法的用意。眾生的根機淺薄，用『權』來使之成熟。如果根機已經成熟，就開『權』顯『實』，廢除『權』。施設、開顯、廢除等等，都是根據四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）而說的。爲了這個緣故，所以同時運用『權』和『實』。其次說明興盛和廢除的相狀。用五味來判別，如果不根據五味，就無法顯示《法華經》的實部。所以下文總結教法的用意。現在進一步開顯。之前根據四悉檀輾轉興盛和廢除，還不是根據時間和部類永遠廢除。所以知道前文只是判別而已。所以根據分析來闡明開顯，那麼四教（藏教、通教、別教、圓教）都是真實的。『又四種下』，是從教法和真理的關係來論述權實，那麼真理是真實的，教法是方便的。教法中雖然有權實之名，都是爲了他人不獲得利益而說的，所以叫做『強』。『等是下』是提出疑問。教法中的權實既然都叫做『強』，為什麼不把『實』作為『權』，把『權』作為『實』呢？『以有下』是回答。現在說『強』，是就有所說的方面來說，叫做『強說』。『強』就是『權』，名義上說為『權』。直接就所說的方面來說，不可以把權實互相混淆。『又此下』

【English Translation】 English version: Agreements: The Great Sutra restrains people, causing them to pervade the bodies of the five realms (hell realm, hungry ghost realm, animal realm, asura realm, human realm), and the seeds of karma from past lives will not be cut off. Within the five realms, the time of the onset of poisoning is uncertain. Now, using the analogy of sentient beings in the five realms hearing the Dharma and experiencing the five flavors (milk, curd, raw butter, cooked butter, ghee) to illustrate the teachings, the two are not contradictory. Since the hearing of the teachings is restrained, one must experience the five flavors. Just like the initial eight sections of the various sutras and so on. In the Vaipulya Sutra, there are also beings from hell who come to listen to the Dharma. Therefore, using 'one five' in the sutra to represent 'two fives' does not harm the principle. Now, based on the examples cited below, use this section to exemplify the preceding and following texts, and all should be analyzed and cited in this way. Although it can be analogized in this way, it is not completely the same. Just like the previous separate opening and understanding of the meaning of the text, observation will reveal it.

○ The Five Expedient and Real Teachings: First, explain the name. This 'expedient' (upaya) is originally the wonderful essence of all Buddhas. Within the essence, expedient means are employed, so it is called 'expedient strategy'. Just like using inconceivable expedient means to set up strategies, so it is called 'expedient strategy'. 'Strategy' means planning and measuring. This is planning without planning, so it is called 'expedient strategy'. It is not the 'expedient' of the Tripitaka and Common teachings that involves planning; this is called 'strategic expedient'. Therefore, the Lotus Sutra is cited to explain the expedient and the real, which is the 'expedient' within the essence. 'Temporarily using, etc.' refers to temporarily using the words of the Lotus Sutra explaining the name to explain the name of expedient and real here. Questioner: Why use both 'expedient' and 'real'? The meaning of the answer is: First, generally explain the intention of using the teachings. The faculties of sentient beings are shallow, and 'expedient' is used to mature them. If the faculties have matured, then 'open' the 'expedient' and reveal the 'real', and abolish the 'expedient'. Establishing, revealing, abolishing, etc., are all based on the Four Siddhantas (Worldly Siddhanta, Individual Siddhanta, Remedial Siddhanta, Supreme Meaning Siddhanta). For this reason, both 'expedient' and 'real' are used simultaneously. Secondly, explain the appearance of flourishing and abolishing. Using the five flavors to distinguish, if not based on the five flavors, it is impossible to reveal the real part of the Lotus Sutra. Therefore, the following text summarizes the intention of the teachings. Now, further reveal. Previously, the flourishing and abolishing were based on the Four Siddhantas, but it was not a permanent abolishment based on time and category. Therefore, it is known that the previous text was only a distinction. Therefore, clarify the revelation based on analysis, then the Four Teachings (Tripitaka Teaching, Common Teaching, Distinct Teaching, Perfect Teaching) are all real. 'Also, the four kinds below' discusses the expedient and the real from the relationship between the teachings and the truth, then the truth is real and the teachings are expedient. Although there are names of expedient and real in the teachings, they are all spoken for the sake of others not obtaining benefit, so it is called 'forced'. ''Etc. below' is raising a question. Since the expedient and the real in the teachings are both called 'forced', why not take 'real' as 'expedient' and 'expedient' as 'real'? 'With below' is the answer. Now, saying 'forced' is from the aspect of what is said, called 'forced saying'. 'Forced' is 'expedient', nominally called 'expedient'. Directly speaking from the aspect of what is said, expedient and real cannot be mixed together. 'Also, this below'

。更判教中。若權若實皆非權實。何以故下釋也。以此權實皆非權非實。不可作權實說。此非權非實下示同。雖雙非權實。不得異於如向所明開權之實。向以下重示不異之理。以開權故見於實理。此之實理只是向來兩重雙非。一者雙非權實二理。二者雙非說權理實。皆是約理不可說故。故知此理即前實理。若異者下遮于異義。若雙非之理異於實理。實理之外應有別理。既無能照別理之慧。又無所照別理之境。故實理外無別雙非。對權下釋無別理所以。對破權教故說實教。是則有權有實實亦詮理。若廢權實之教則云非權非實廢教亦是顯於一實。對破理教亦是顯於一實。是故雙非之理不異一實之理。即教下開教顯理。廢教廢權尚即顯理。況即文字是實相理。當知權實之教亦不當于權實。此之雙非又不異於前雙非故。故云無二無別。隨說異故不合。理不殊故不散。非權非實下。以一止觀結。觀故下辨異名。此非但下總結也。如向所開權實俱理理無權實故皆不當權之與實。猶屬等者。恐聞雙非復謂過實。是故結云祇是顯實。問。玄文諸義並先開后廢。如向所引何故先廢后開。答。玄文約喻如世蓮華必先開后落。此從法便故先廢后開。既廢權已實則可見。義之如開。又此廢文與彼稍異。彼約法華廢前權部權教。復須開前權部權教

。今約諸文展轉相廢。猶似未開故在開前。今具二義故廢在前。又廢同於待開同於絕待前絕後未失常規。又楞伽人云。此經開權與法華義等。若爾。何故前後諸文。皆斥二乘及以外道。故第三云。一切愚夫禪者謂二乘。此斥三藏也。二觀察禪。謂離自他得人無我。亦離外道。豈非通教。三真如禪。謂知念不起。豈非別教。四如來禪。謂入佛地。豈非圓教。故知彼經猶存權乘。以大斥小亦與前明位義意同。卷末又云。一乘道者。唯如來得。非外道二乘梵天之所得也。豈與法華邪見嚴王。五逆調達。畜生龍女。敗種二乘。皆悉得記作佛耶。問為實施權下。更料簡理教接義也。從初至接入何位總有五問。以一問字該下五文。一問為權為實。二問何意不預四數。三問何故但接于通。四問何位被接。五問接入何位。答中具答五問。仍為兩重。初約教。次約諦。初約教中。答初問者。被別接人不必盡證。是故則有權實不同。四教下答第二問。以別接者但用別教之終。已如前說。諸教下答第三問。玄文具明以圓接通以圓接別。彼約教道。于教道中或以權教接權。或以實教接權。今但約教所詮理邊。但以權理被實理接于義略足。是故但云內外交際須立一接。余如前辨。若齊下答第四問。八地方接此據下根。九地下答第五問。從下根來多

【現代漢語翻譯】現在根據各種經文展轉相廢的情況來看，就像還沒有開悟一樣，仍然停留在開悟之前。現在具備兩種含義，所以『廢』在『開』之前。而且，『廢』等同於『待』，『開』等同於『絕待』，前後斷絕，沒有失去常規。此外，《楞伽經》（Laṅkāvatāra Sūtra）的人說，這部經開權顯實與《法華經》（Lotus Sūtra）的意義相同。如果這樣，為什麼前後各種經文都斥責二乘（Śrāvakayāna and Pratyekabuddhayāna）以及外道（Tīrthika）呢？所以第三卷說：『一切愚夫禪者都認為是二乘』，這是斥責三藏教（Tripiṭaka）的。二、觀察禪，是指遠離自他，證得人無我（Pudgalanairātmya），也遠離外道，難道不是通教（Sadharmanirdesa）嗎？三、真如禪，是指知道念頭不起，難道不是別教（Visesa）嗎？四、如來禪，是指進入佛地，難道不是圓教（Paripurna）嗎？由此可知，《楞伽經》仍然存有權乘（Upayāna），以大乘斥責小乘，也與前面闡明位義的意義相同。卷末又說：『一乘道（Ekayāna）只有如來才能證得，不是外道、二乘、梵天（Brahmā）所能證得的。』這難道能與《法華經》中邪見（Mithyā-dṛṣṭi）的嚴王（Bimbisāra），五逆罪（Ānantarika-karma）的提婆達多（Devadatta），畜生道的龍女（Nāga-kanyā），敗種二乘，都能得到授記作佛相提並論嗎？問：為實施權之下，更要考察理教接引的意義。從最初到接入何位，總共有五個問題，以一個『問』字概括下面的五段文字。一問：是為權還是為實？二問：為什麼不預先列入四教之中？三問：為什麼只接引通教？四問：什麼位次的人被接引？五問：接入什麼位次？回答中具體回答了五個問題，仍然分為兩重。首先從教（Śāsana）的角度，其次從諦（Satya）的角度。首先從教的角度，回答第一個問題：被別教接引的人不必全部證悟，因此有權實的不同。四教之下回答第二個問題：以別教接引的人只用別教的終位，這已經像前面所說的那樣。諸教之下回答第三個問題：《玄文》（Profound Meaning）中具體闡明了以圓教接引通教，以圓教接引別教。那是從教道的角度來說的，在教道中或者以權教接引權教，或者以實教接引權教。現在只是從教所詮釋的理的角度，只是以權理被實理接引，意義大致足夠。因此只說內外互動之際需要建立一個接引。其餘的像前面辨析的那樣。若齊之下回答第四個問題：八地（Aṣṭamī-bhūmi）方才接引，這是根據下根器的人。九地（Navamī-bhūmi）之下回答第五個問題：從下根器來的人多。

【English Translation】 Now, considering the various scriptures and their mutual negation, it's as if enlightenment hasn't yet occurred, remaining before the point of awakening. Now, possessing two meanings, 'abandonment' precedes 'opening'. Moreover, 'abandonment' is equivalent to 'waiting', and 'opening' is equivalent to 'absolute waiting', with the past and future severed, not losing the norm. Furthermore, the people of the Laṅkāvatāra Sūtra say that this scripture's revealing of provisional means and manifesting of reality is the same in meaning as the Lotus Sūtra. If so, why do the various scriptures before and after all criticize the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the non-Buddhist paths (Tīrthika)? Therefore, the third chapter says: 'All foolish practitioners of dhyāna consider it the Two Vehicles,' this is criticizing the Tripiṭaka teaching. Second, the dhyāna of observation, which means being apart from self and other, realizing the non-self of persons (Pudgalanairātmya), and also being apart from non-Buddhist paths, isn't this the Shared Teaching (Sadharmanirdesa)? Third, the dhyāna of Suchness, which means knowing that thoughts do not arise, isn't this the Distinct Teaching (Visesa)? Fourth, the dhyāna of the Tathāgata, which means entering the Buddha-ground, isn't this the Perfect Teaching (Paripurna)? From this, it can be known that the Laṅkāvatāra Sūtra still retains provisional vehicles (Upayāna), using the Great Vehicle to criticize the Small Vehicle, which is also the same in meaning as the previously explained meaning of positions. The end of the chapter also says: 'The One Vehicle path (Ekayāna) can only be attained by the Tathāgata, not by non-Buddhists, the Two Vehicles, or Brahmā.' How can this be compared to the Lotus Sūtra, where the King Bimbisāra (Bimbisāra) with wrong views (Mithyā-dṛṣṭi), Devadatta (Devadatta) who committed the five heinous crimes (Ānantarika-karma), the Dragon Girl (Nāga-kanyā) of the animal realm, and the Two Vehicles of failed seeds, all receive predictions of becoming Buddhas? Question: Under the establishment of provisional means to reveal reality, there is a further examination of the meaning of principle and teaching leading and receiving. From the beginning to entering what position, there are a total of five questions, with one word 'question' encompassing the following five passages. First question: Is it for provisional or for real? Second question: Why is it not pre-listed among the Four Teachings? Third question: Why only lead and receive the Shared Teaching? Fourth question: What position of people are led and received? Fifth question: Entering what position? The answer specifically answers the five questions, still divided into two levels. First, from the perspective of teaching (Śāsana), and second, from the perspective of truth (Satya). First, from the perspective of teaching, answering the first question: Those who are led and received by the Distinct Teaching do not necessarily fully realize enlightenment, therefore there is a difference between provisional and real. Under the Four Teachings, answering the second question: Those who are led and received by the Distinct Teaching only use the final position of the Distinct Teaching, which is already as previously stated. Under the various teachings, answering the third question: The Profound Meaning specifically clarifies that the Perfect Teaching leads and receives the Shared Teaching, and the Perfect Teaching leads and receives the Distinct Teaching. That is from the perspective of the path of teaching, in the path of teaching, either using the provisional teaching to lead and receive the provisional teaching, or using the real teaching to lead and receive the provisional teaching. Now, it is only from the perspective of the principle explained by the teaching, only using the provisional principle to be led and received by the real principle, the meaning is roughly sufficient. Therefore, it only says that at the intersection of internal and external, it is necessary to establish a leading and receiving. The rest is like the previous analysis. Under 'if equal', answering the fourth question: Only at the Eighth Ground (Aṣṭamī-bhūmi) is there leading and receiving, this is based on people of inferior capacity. Under the Ninth Ground (Navamī-bhūmi), answering the fifth question: People who come from inferior capacity are many.

至初地。中上入者此即不定。又案位入則在地前。勝進入者則至初地。言九地伏十地破者。仍本立名名九十地。入別圓教。應云初地及以初住。若就下約諦以答。但答四問闕答第二。以第二問但問何意不預四數。非正顯理。故略不答。答四問中仍不次第。初答第一問者。空中合論。空即是權。中即是實。破見思下答第四問。即第八地方被接也。問。何故須至第八方接。答。為欲示于真內中故。故待證空方為點示。令深觀空即見不空。若爾。中上二根其義云何。答。中上二根亦見真已方示中空。但前二根真空尚淺是故說教多附下根。聞已下答第五問。但云別位不語位名者。一以入者不定其位。二者別在初地。以地前位與前教共。故指初地名為別位。猶如圓教始終俱圓。若判圓位則在初住三藏菩薩下答第三問。菩薩伏惑已如前說。兩教二乘法華方會。亦不論接。問。法華玄雲。接非會義。今約法華只應論會。何故論接。答。前後諸文會義非一。今論修觀亦可重述法華前教以例行人。論于教門通塞之相。是故明之未妨于會。況接在菩薩與會不殊。又前後文處處皆明可思議等。但于顯為不思議故。前待后絕。次第應然。何須問言不應論接。問三權下簡理教機實。有二問答。初文可見。次問答中。初問文中含於二意。初問若知何

【現代漢語翻譯】現代漢語譯本到達初地（菩薩十地之第一地）。中根和上根之人進入初地的情況並不確定。而且，如果按位次進入，則在初地之前；如果是勝解進入，則到達初地。說九地伏惑、十地破惑，仍然是根據本來的立名來稱呼九地和十地。進入別教和圓教，應該說是初地以及初住（圓教菩薩的最初階位）。如果就下位來用俗諦回答，則只回答了四個問題，缺少了第二個問題的回答。因為第二個問題只是問什麼意思，不屬於四種情況，不是正面闡述道理，所以省略不答。回答四個問題時，也沒有按照順序。首先回答第一個問題，即空觀和中觀一起討論。空就是權（方便），中就是實（真實）。破見思惑（見惑和思惑）是回答第四個問題，也就是第八地才被接引。問：為什麼必須到第八地才接引？答：爲了顯示真內中（真實不虛的中道）的道理。所以要等到證悟空性，才點示，使人深刻觀察空性，從而見到不空。如果這樣，中根和上根的意義是什麼？答：中根和上根也是見到真理之後才顯示中空。只是前兩種根器對真空的理解還很淺，所以說教時多依附下根。『聞已下』是回答第五個問題，只說別教的位次，不說位次的名字，一是進入的人位次不確定，二是別教在初地。因為地前位次與前教（三藏教）相同，所以指初地為別位。猶如圓教始終都是圓滿的。如果判別圓教的位次，則在初住。三藏教的菩薩是回答第三個問題。菩薩降伏煩惱如前面所說。兩教的二乘（聲聞乘和緣覺乘），在《法華經》中才得以會歸，也不討論接引。問：《法華玄義》說，接引不是會歸的意思，現在根據《法華經》只應該討論會歸，為什麼討論接引？答：前後經文對會歸的解釋不一。現在討論修觀，也可以重新敘述《法華經》之前的教義，來比喻修行人，討論教門的通達和阻塞的相狀，所以說明它並沒有妨礙會歸。況且接引在菩薩，與會歸沒有差別。而且前後經文處處都說明可思議等，只是爲了顯示不思議的緣故，前面等待後面斷絕，次第應該如此，何必問不應該討論接引。問：三權（三種權巧方便）以下，是簡別理、教、機、實。有兩段問答，第一段文字可以看明白。第二個問答中，第一個問題包含了兩種意思，首先問如果知道什麼？

【English Translation】 English version Reaching the Initial Ground (first of the ten Bhumi of a Bodhisattva). For those of middle and superior faculties, the entry into this ground is uncertain. Moreover, entering according to stages occurs before the Initial Ground; entering through superior understanding leads to the Initial Ground. The statement that the Ninth Ground subdues and the Tenth Ground destroys refers to the original naming of the Ninth and Tenth Grounds. Entering the Separate and Perfect Teachings should be described as the Initial Ground and the Initial Abiding (the initial stage of a Bodhisattva in the Perfect Teaching). If answering from a lower perspective using conventional truth, only four questions are answered, omitting the second. This is because the second question merely asks 'what is the meaning,' not belonging to the four categories, and not directly elucidating the principle, so it is omitted. The answers to the four questions are not in order. The first question is answered first, discussing emptiness and the middle together. Emptiness is expedient (upaya), and the middle is reality (tathata). Destroying the afflictions of views and thoughts (wrong views and thoughts) answers the fourth question, which is being received at the Eighth Ground. Question: Why is it necessary to be received at the Eighth Ground? Answer: To reveal the principle of the true inner middle (the true and non-illusory Middle Way). Therefore, one must wait until emptiness is realized before pointing it out, enabling a deep contemplation of emptiness, thereby seeing non-emptiness. If so, what is the meaning of the middle and superior faculties? Answer: Those of middle and superior faculties also see the truth before being shown the middle emptiness. It is just that the understanding of true emptiness is still shallow for the former two faculties, so the teachings are often attached to the lower faculties. 'Having heard below' answers the fifth question, only mentioning the stages of the Separate Teaching without naming the stages, firstly because the stage of entry is uncertain, and secondly because the Separate Teaching is at the Initial Ground. Because the stage before the ground is shared with the previous teaching (the Tripitaka Teaching), the Initial Ground is referred to as a separate stage. It is like the Perfect Teaching, which is perfect from beginning to end. If distinguishing the stages of the Perfect Teaching, it is at the Initial Abiding. The Bodhisattva of the Tripitaka Teaching answers the third question. The Bodhisattva subdues afflictions as previously stated. The two vehicles (Sravaka and Pratyekabuddha) of the two teachings are united in the Lotus Sutra, and reception is not discussed. Question: The Profound Meaning of the Lotus Sutra says that reception is not the meaning of union. Now, according to the Lotus Sutra, only union should be discussed. Why discuss reception? Answer: The explanations of union in the preceding and following texts are not the same. Now, discussing cultivation and contemplation, one can also restate the teachings before the Lotus Sutra to exemplify practitioners, discussing the aspects of accessibility and obstruction of the teachings, so clarifying it does not hinder union. Moreover, reception is in the Bodhisattva, and is not different from union. Furthermore, the preceding and following texts everywhere clarify the inconceivable, etc., but for the sake of revealing the inconceivable, the former waits for the latter to be cut off, and the order should be so. Why ask whether reception should not be discussed? Question: Below the three expedients (three skillful means), the principle, teaching, capacity, and reality are distinguished. There are two questions and answers. The first text is understandable. In the second question and answer, the first question contains two meanings, first asking if one knows what?

意名權者。問通別兩教仍名權耶。次問若言不知二經相違者。難三藏教初后不知。即與涅槃勝鬘相違。彼之二經皆有明文。云三藏之答中。先答初意。別帶方便。雖初聞實從教成權。通教八地可接者知。故教亦權。若言下答第二意。初先牒難。次大經下通難。于中先通大經。仍先出大經為彼難辭。準應前文先列二經以為難辭。後方結難。為避煩文故於答中。方始引經難辭竟。後方正答以申經旨。故大經三十二云。雖信別相不信一體無差別相。名信不具。信不具故所有禁戒亦不具足。信不具故所有多聞亦不具足。第三云。善男子。應當修習佛法及僧而作常想。此三寶者無有異相。無無常相無變異相。若於此三修異相者。當知此輩清凈三歸無所依處。所有禁戒皆不具足。終不能得聲聞緣覺菩提。若修常想則有歸處。如所立問據此二文合為一問。牒難辭竟。次此義下今家為通。初明不聞則不知。言自力者。若無諸佛菩薩願力。加彼今知。尚不得在方等聞彈般若加說。況於法華親蒙記莂。次舉譬者。天眼未開譬自力不知。若聞而知譬被彈等。羅漢下合不知。故法華下。引證自力不知他力方知。又云下。結前不聞則自力不知兼舉菩薩以況聲聞。次經稱下正申經意。若其不知經云何通。故次申云齊知己理。所以大經作此說者。舉昔

斥今。聲聞不聞真諦常住一體不變。小乘歸戒尚不具足。況復未聞大乘常住。豈能具足菩提之道。故準法華自此已前佛眼未開。未蒙授記。仍于所得生滅度想。故於凈名自悲敗種。若佛滅后縱生滅想。亦遇四依而聞常住。南嶽釋云。余佛者四依也。若決了已復非二乘。故知法華已前不得彰灼云知。所以經云知者。但知真諦。故引須菩提不禮色身者。以于石室見小乘法身無去來故。亦如陳如得無生證。無生證者只是常住。此並小乘真諦常住耳。又律儀下。次申兩文歸戒之難。若能見空尚得無漏律儀與道俱發。名為具足。何況不具事律儀耶。故華嚴下。引證真諦得名常住。既云常住二乘亦得。復不名佛。當知常住語通。何必局大。若不下結成申難之意。若據聲聞不知之文。則不應能具于禁戒。禁戒已具。常名不應局在於大。又舉例下引例釋成。先引經。欲名下例並結成。故三藏下結答。如前所釋。實不違于涅槃文也。是則涅槃經文意兼兩向。在昔則須知小常。在今則須知妙常。勝鬘下次通勝鬘經意。亦先牒難辭。次申經意。若欲銷通勝鬘經意。須作兩種初業釋之。初文且標久遠初業。故云根本。莫不結緣十六王子。且指跡化故曰遠尋。若取下近指此生。初聞四諦滅理真常。此意同前。若古昔下重釋久遠。即是順前問答。今

日聲聞具禁戒者。良由久遠初業聞常。若昔不聞小尚不具況復大耶。若全未曾聞大乘常既無小果。誰論禁戒具不具耶。為實施權覆相論具。逗彼久遠初業聞常。此世顯論得記方具。畏怖生死等者。如舍利弗度佈施河。故大論十二云。舍利弗六十劫中行菩薩行。有婆羅門從其乞眼。舍利弗言。當乞有所堪者。此眼無堪。婆羅門言。不須身及財物唯須于眼。若汝實行檀者。當以眼與我。便出一眼與之。婆羅門得已嗅之。語言。此眼臭唾而棄之以腳踐之。舍利弗言。此弊惡人何由可度。實無所用而強索之。不如自度早免生死。退大已後輪回生死名不到彼岸。法才王子者。本業瓔珞上捲雲。第六住菩薩止觀現前。值佛菩薩及善知識之所護故。入第七住已得不退。人無我畢竟不生。若不爾者。一劫乃至退菩提心。如我初會八萬人退。謂凈目天子法才王子舍利弗等。欲入七住值惡知識退入凡夫。乃至千劫作大邪見及五逆罪無惡不造。及涅槃中退轉菩薩者。二十六經師子吼白佛言。佛性若常何故有退。佛言。譬如二人俱聞他方有七寶山。一人患路遠多難乏少糧食。便退不往。一人以命往至於彼多獲珍寶。退者見已心熱復去。其退轉者喻退菩薩。不退轉者喻不退菩薩。豈以退故令道無常。譬如下舉譬。大地者。初發菩提心也。依初發心

【現代漢語翻譯】現代漢語譯本對於那些持守戒律的聲聞乘行者（Sravaka，聽聞佛法而證悟者），這是因為他們長期以來只聽聞小乘佛法。如果過去沒有聽聞過小乘佛法，尚且不能具足小乘戒律，更何況是大乘戒律呢？如果完全沒有聽聞過大乘佛法，既然沒有小乘的果位，又何談禁戒是否具足呢？這是爲了實施權宜之計，掩蓋真實情況，才說他們具足戒律，是爲了引導那些長期以來只聽聞小乘佛法的修行者。在這個世界，顯宗認為得到授記才算具足戒律。對於畏懼生死輪迴的人，就像舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）想要度化佈施河的故事一樣。所以《大智度論》第十二卷說，舍利弗在六十劫中行菩薩道，有個婆羅門向他乞討眼睛。舍利弗說：『應該乞討有用的東西，這眼睛沒什麼用。』婆羅門說：『不需要你的身體和財物，只需要你的眼睛。如果你真的實行佈施，就把眼睛給我。』於是舍利弗挖出一隻眼睛給他。婆羅門得到眼睛后，聞了聞，說：『這眼睛真臭！』然後吐了口唾沫，用腳踩它。舍利弗說：『這種邪惡的人怎麼可能度化呢？明明沒什麼用處卻強行索取。不如自己先解脫，早日免除生死輪迴。』退失大乘之後，在生死輪迴中流轉，就不能到達彼岸了。法才王子（Dharmamati，菩薩名）的情況，《瓔珞經》上卷說：『第六住菩薩止觀現前，因為有佛菩薩和善知識的護持，進入第七住后就不會退轉，證悟人無我，畢竟不生。』如果不是這樣，一劫乃至會退失菩提心。就像我最初的法會上，有八萬人退轉，包括凈目天子、法才王子、舍利弗等。他們想要進入七住，卻遇到了惡知識，退入凡夫，乃至千劫中造作大的邪見和五逆罪，無惡不作。還有《涅槃經》中退轉的菩薩，第二十六卷中師子吼菩薩問佛：『佛性如果是常住不變的，為什麼還會退轉呢？』佛說：『譬如兩個人，都聽說他方有七寶山。一個人擔心路途遙遠，困難重重，缺少糧食，就退卻不去了。另一個人以性命為代價前往，最終到達那裡，獲得了許多珍寶。退卻的人看到后，心生後悔，又想再去。』退轉的人比喻退轉的菩薩，不退轉的人比喻不退轉的菩薩。難道因為有退轉的，就說佛道是無常的嗎？』下面用譬喻來說明。大地，比喻初發菩提心。依靠初發心。

【English Translation】 English version For those Sravakas (listeners, those who attain enlightenment by hearing the Dharma) who uphold the precepts, it is because they have long only heard the teachings of the Hinayana (Small Vehicle). If they have not heard the Hinayana teachings in the past, they cannot even fully uphold the Hinayana precepts, let alone the Mahayana (Great Vehicle) precepts. If they have never heard the Mahayana teachings, since they do not have the fruits of the Hinayana, how can we discuss whether they fully uphold the precepts or not? This is to implement an expedient means, concealing the true situation, to say that they fully uphold the precepts, in order to guide those practitioners who have long only heard the Hinayana teachings. In this world, the Exoteric school believes that only those who have received prediction (of future Buddhahood) have fully upheld the precepts. As for those who fear the cycle of birth and death, it is like the story of Sariputra (one of the Buddha's ten great disciples, known for his wisdom) wanting to cross the river of generosity. Therefore, the twelfth volume of the Mahaprajnaparamita-sastra says that Sariputra practiced the Bodhisattva path for sixty kalpas (eons). A Brahmin asked him for his eye. Sariputra said, 'You should ask for something useful. This eye is useless.' The Brahmin said, 'I don't need your body or possessions, I only need your eye. If you truly practice generosity, give me your eye.' So Sariputra gouged out one of his eyes and gave it to him. After receiving the eye, the Brahmin smelled it and said, 'This eye is smelly!' Then he spat on it and trampled on it with his feet. Sariputra said, 'How can such an evil person be saved? He forcibly demanded something that was useless. It is better to liberate myself first and escape the cycle of birth and death sooner.' After retreating from the Mahayana, wandering in the cycle of birth and death, one cannot reach the other shore. The case of Prince Dharmamati (a Bodhisattva's name), the upper volume of the Yingluo Jing (Garland Sutra) says: 'The sixth stage Bodhisattva's Samatha-vipassana (calm abiding and insight) manifests, because they are protected by Buddhas, Bodhisattvas, and good teachers, after entering the seventh stage, they will not regress, realizing the non-self of persons, ultimately not being born.' If it were not so, one kalpa or even more, they would regress from the Bodhi mind. Just like in my initial Dharma assembly, eighty thousand people regressed, including Prince Pure Eyes, Prince Dharmamati, Sariputra, etc. They wanted to enter the seventh stage, but encountered evil teachers, regressing into ordinary people, even creating great wrong views and the five rebellious acts for thousands of kalpas, committing all kinds of evil. Also, regarding the Bodhisattvas who regress in the Nirvana Sutra, in the twenty-sixth volume, Simhanada Bodhisattva asked the Buddha: 'If the Buddha-nature is permanent and unchanging, why is there regression?' The Buddha said, 'For example, two people both hear that there is a mountain of seven treasures in another land. One person worries about the long journey, the many difficulties, and the lack of food, so he retreats and does not go. The other person goes at the cost of his life, and finally arrives there, obtaining many treasures. The person who retreated sees this and regrets it, wanting to go again.' The person who regresses is like a regressing Bodhisattva, and the person who does not regress is like a non-regressing Bodhisattva. Is it because there is regression that we say the Buddha's path is impermanent?' The following uses a metaphor to illustrate. The earth is a metaphor for the initial arising of the Bodhi mind. Relying on the initial arising of the mind.

而有小乘初業等用。故。小乘初業如樹萌芽。皆由菩提地而得成就。小乘下合譬。言羯磨不成者。所謂久遠必無大者。則令小乘秉法不成。以無本故諸行不成。如樹無根不成華果。時機未熟權立小名。汝等所行是菩薩道。非始得記方名大人。故知無心趣于寶渚。化城之路一步不成。豈能入城生安隱想。不信常住聲聞禁戒皆不具足。斯言有徴。此斥都未發大心者。則成無本。雖復無本據受者心。據佛本懷已施大化。有無之意須審思之。若作此釋等者。此顯兩解初業意也。四念初業不違于小。久遠初業不達于大。◎

止觀輔行傳弘決卷第三之四大正藏第 46 冊 No. 1912 止觀輔行傳弘決

止觀輔行傳弘決卷第四之一

唐毗陵沙門湛然述

◎釋二十五方便。初且通明漸頓二種。次今就下。方始別明今文方便。初文通論頓方便者。初釋名云善巧。迴向令成妙因故名善巧。又泛引證及功能等。未的委示二十五相。故名為通。言善巧者。從初發心權實不二。以不二解調停事儀。能使一行一切行成三軌真解。一發一切發。入圓初住功由善巧。大論下次引論證善巧之相。以種智導。毫善不停。能過二乘極果之上。論第九云。小善能作大果者。如求佛果讚歎一偈。稱一南謨。燒一捻香。奉獻

【現代漢語翻譯】現代漢語譯本：

然而有小乘初業等方便運用。所以，小乘初業就像樹木的萌芽，都是依靠菩提地（bodhi-ground，覺悟之地）才能成就。小乘下合譬喻，說羯磨（karma，業）不能成就，是指長久以往必定沒有大的成就，這樣會使得小乘秉持佛法不能成就，因為沒有根本的緣故，各種修行也不能成就，就像樹木沒有根就不能開花結果。時機尚未成熟，權且立個小乘的名字。你們所行的是菩薩道（bodhisattva-path，通往覺悟的道路），不是剛開始得到授記才稱為大人。所以知道沒有發大心趣向寶渚（treasure island，珍寶之島，比喻涅槃），化城（phantom city，虛幻的城市，比喻小乘涅槃）之路一步也不能成就，怎麼能進入城中產生安穩的想法呢？不相信常住（permanence，永恒）的聲聞（śrāvaka，聽聞佛法者）禁戒都不具足，這句話是有證據的。這是斥責那些根本沒有發起大心的人，這樣就成了沒有根本。即使沒有根本，依據接受者的心，依據佛陀的本懷已經施予了大化。有和無的意義需要仔細思考。如果這樣解釋等等，這是顯示兩種解釋初業的意義。四念處（four foundations of mindfulness）的初業不違背小乘，長久的初業不能通達大乘。

《止觀輔行傳弘決》卷第三之四大正藏第46冊 No. 1912 《止觀輔行傳弘決》

《止觀輔行傳弘決》卷第四之一唐朝毗陵沙門湛然述

解釋二十五方便。首先通明漸頓二種。其次現在就下文，才開始分別說明本文的方便。初文通論頓方便，首先解釋名稱說善巧。迴向（dedication，功德迴向）使之成為妙因，所以名為善巧。又廣泛地引用證據以及功能等等，沒有明確地指示二十五相，所以名為通。說善巧，是從最初發心權實不二。以不二的理解調停事儀，能使一行一切行成就三軌真解。一發一切發，進入圓教初住的功德，都是由於善巧。大論下面引用論證善巧的相狀。用種智（Buddha-wisdom，佛的智慧）引導，絲毫的善也不停滯，能超過二乘（two vehicles，聲聞乘和緣覺乘）的極果之上。《大智度論》第九卷說，小的善也能做成大的果，例如爲了求佛果讚歎一偈，稱念一聲南謨（Namo，皈依），燒一捻香，奉獻。

【English Translation】 English version:

However, there are expedient applications such as the initial practices of the Small Vehicle (Hinayana). Therefore, the initial practices of the Small Vehicle are like the sprouting of a tree, all of which are accomplished by relying on the bodhi-ground (the ground of enlightenment). The analogy of the Small Vehicle being inferior and combined, saying that karma (action, deed) cannot be accomplished, refers to the fact that in the long run, there will definitely be no great accomplishment. This would prevent the Small Vehicle from upholding the Dharma, because without a root, various practices cannot be accomplished, just as a tree without roots cannot blossom and bear fruit. The time is not yet ripe, so a Small Vehicle name is temporarily established. What you are practicing is the bodhisattva-path (the path to enlightenment), not that you are called a 'great person' only after receiving the initial prediction. Therefore, know that without aspiring to the treasure island (an island of treasures, a metaphor for Nirvana), not a single step on the phantom city (a city created by magic, a metaphor for the Nirvana of the Small Vehicle) road can be accomplished. How can one enter the city and have thoughts of peace and security? Not believing in the permanence (eternity) of the Śrāvaka (hearers of the Buddha's teachings) precepts means they are not fully possessed. This statement is evidence. This rebukes those who have not yet aroused the great aspiration, thus becoming without a root. Even without a root, according to the mind of the receiver, according to the Buddha's original intention, great transformation has already been bestowed. The meaning of existence and non-existence must be carefully considered. If one makes such an explanation, etc., this reveals the meaning of the initial practices in two ways. The initial practices of the four foundations of mindfulness do not contradict the Small Vehicle; the long-term initial practices do not reach the Great Vehicle.

Commentary on the Mo-ho Chih-kuan, Fascicle 3.4 Taisho Tripitaka Volume 46, No. 1912, Commentary on the Mo-ho Chih-kuan

Commentary on the Mo-ho Chih-kuan, Fascicle 4.1 Composed by Śramaṇa Zhanran of Piling in the Tang Dynasty

Explanation of the Twenty-Five Preparatory Practices. First, generally clarify the two types, gradual and sudden. Second, now focusing on the following text, we begin to separately explain the expedient means in this text. The initial text generally discusses the sudden expedient means, first explaining the name as 'skillful means'. Dedication (transfer of merit) makes it become a wonderful cause, hence it is called 'skillful means'. Furthermore, it broadly cites evidence and functions, etc., without clearly indicating the twenty-five aspects, hence it is called 'general'. Saying 'skillful means' is from the initial aspiration, the provisional and the real are not two. Using the understanding of non-duality to harmonize affairs, it can enable one practice to accomplish all practices, achieving the true understanding of the three models. One arising is all arising, entering the initial dwelling of perfect teaching is due to skillful means. The Great Treatise below cites the appearance of skillful means in the treatise. Guided by Buddha-wisdom (the wisdom of the Buddha), even the slightest good does not stop, and can surpass the ultimate fruit of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The ninth volume of the Mahāprajñāpāramitāśāstra says, 'Small good can produce great results,' such as praising a verse to seek the fruit of Buddhahood, reciting 'Namo' (Homage), burning a pinch of incense, and offering.

一華。如是小行必得作佛。又第三十二問云。菩薩云何少施。答。夫施在心不在事。菩薩或貧。或聞他說施無多少。或畏多集財物損他財失善心。或惱眾生。惱眾生故而供養佛。佛所不許。是故少施迴向菩提。故知善巧名方便者。由迴向故由智導力。所以下文明二十五法。堪為圓方便者。正由迴向及智導故。又方便下重釋也。以善能和合故名方便。若為果立因。因立必能克果。故號克果之因名為和合取果。大品下引證和合。既無量諸法方成佛因。是故和合方名方便。是故下文二十五法。和合調停方得成。于圓初住因。克妙覺果。若依下明漸方便問。四中有圓。何故此四通名為漸。答。先歷三教故得漸名。然第四圓即同初頓。此四通途各以內外凡為遠近方便。但列初后中間可知。次明今文二十五法。于向所列圓教遠近方便之前。更論方便者。以為五品作方便故。於六即中是名字即。故云假名。故知今意並在四教內外凡前。通為四教遠方便也。言十種者即十境也。若觀若發入品非遙。故名為近。二十五法去真遙故。故名為遠。問。陰是正修。餘九待發。如何以此而名方便。答。今論十境皆是方便者咸是所觀。若能觀之方屬正行。是故前八但在凡夫。后二名為聖人方便。故知十境並是圓行近方便也。若前三教差降不同。別於

【現代漢語翻譯】現代漢語譯本一華（指一朵花）。像這樣小的善行也必定能夠成佛。還有第三十二個問題說：菩薩如何才是少量佈施？回答：佈施在於心，不在於事物。菩薩或者貧窮，或者聽聞他人說佈施沒有多少之分，或者害怕積聚過多財物會損害他人財產，失去善良的心，或者惱害眾生。因為惱害眾生而去供養佛，佛是不允許的。因此，少量的佈施迴向菩提。所以知道善巧方便被稱為方便的原因，是因為迴向的緣故，因為智慧引導的力量。因此，下文說明的二十五法，堪稱為圓滿方便的原因，正是因為迴向和智慧引導的緣故。另外，在『方便』之下又重新解釋說：因為善於調和會合，所以稱為方便。如果爲了果位而設立因，這個因必定能夠成就果位，所以稱能成就果位的因，為調和會合而取得果實。《大品般若經》下面引用來證明調和會合。既然無量諸法才能成就佛的因，所以調和會合才稱為方便。因此，下文的二十五法，調和調停才能成就圓教初住的因，成就妙覺的果位。如果依照下文說明漸次方便的問題：四種教義中包含圓教，為什麼這四種都通稱為漸次？回答：因為先經歷了三教，所以得到漸次的名稱。然而，第四個圓教就等同於最初的頓教。這四種教義都以內外凡夫為遠近方便。只是列出最初和最後，中間的可以推知。接下來說明本文的二十五法，在前面所列的圓教遠近方便之前，更討論方便的原因，是爲了給五品弟子作為方便。在六即佛中屬於名字即佛。所以說是假名。所以知道現在的意思都在四教內外凡夫之前，都作為四教的遠方便。說到十種，就是指十種境界。如果觀照或者發起，進入品位就不遙遠了，所以稱為近。二十五法距離真如遙遠，所以稱為遠。問：五陰是正修，其餘九種等待發起，如何用這些來稱為方便？答：現在討論十境都是方便，是因為都是所觀的對象。如果能夠觀照，才屬於正行。所以前八種只在凡夫位，后兩種稱為聖人方便。所以知道十境都是圓行的近方便。如果前三教的差別降級不同，區別于...

【English Translation】 English version A single flower. Such a small good deed will surely lead to Buddhahood. Furthermore, the thirty-second question states: How does a Bodhisattva perform little giving? The answer is: Giving lies in the heart, not in the object. A Bodhisattva may be poor, or hear others say that giving is not measured by quantity, or fear that accumulating too much wealth will harm others' property, lose their good intentions, or annoy sentient beings. Because of annoying sentient beings, they make offerings to the Buddha, which the Buddha does not allow. Therefore, a small amount of giving is dedicated to Bodhi (enlightenment). Thus, knowing that skillful means are called 'upaya' (expedient means) is due to the dedication, due to the power of wisdom's guidance. Therefore, the twenty-five dharmas (methods) explained below are worthy of being called perfect expedient means precisely because of dedication and wisdom's guidance. Moreover, under 'upaya,' it is re-explained: because it is good at harmonizing and uniting, it is called 'upaya.' If an effect is established for the sake of a cause, the cause will surely achieve the effect. Therefore, the cause that achieves the effect is called harmonizing and uniting to obtain the fruit. The Mahaprajnaparamita Sutra below is cited to prove harmonization and union. Since countless dharmas are needed to form the cause of Buddhahood, therefore harmonization and union are called 'upaya.' Therefore, the twenty-five dharmas below, harmonized and adjusted, can achieve the cause of the initial dwelling in the perfect teaching, achieving the fruit of wonderful enlightenment. If according to the following explanation of the gradual expedient means question: the four teachings contain the perfect teaching, why are these four all commonly called gradual? The answer is: because they first experienced the three teachings, they obtained the name 'gradual.' However, the fourth, the perfect teaching, is the same as the initial sudden teaching. These four teachings all take internal and external ordinary beings as distant and near expedient means. Only the beginning and the end are listed; the middle can be inferred. Next, it explains that the twenty-five dharmas in this text, before the distant and near expedient means of the perfect teaching listed earlier, discuss expedient means because they serve as expedient means for the five grades of disciples. Among the six identities of Buddhahood, it belongs to the name identity of Buddhahood. Therefore, it is called a provisional name. Therefore, it is known that the present intention is all before the internal and external ordinary beings of the four teachings, all serving as the distant expedient means of the four teachings. When it comes to the ten kinds, it refers to the ten realms. If one contemplates or initiates, entering the ranks is not far away, so it is called near. The twenty-five dharmas are far from true reality, so they are called distant. Question: The five skandhas (aggregates) are the main practice, and the remaining nine await initiation. How can these be called expedient means? Answer: Now, discussing the ten realms as expedient means is because they are all objects of contemplation. If one can contemplate, then it belongs to the main practice. Therefore, the first eight are only in the position of ordinary beings, and the last two are called expedient means for sages. Therefore, it is known that the ten realms are all near expedient means of the perfect practice. If the differences and gradations of the first three teachings are different, distinguishing from...

菩薩境但觀二教。通但觀一。三藏全無。但觀九境。通二乘人觀八境半。三藏二乘觀八境全。通論雖爾今意在圓。橫豎下明觀境功能。十境橫豎如第五初十雙互發。由境發故觀法縱橫。複名橫豎。至第五卷當更委明觀橫豎相。今意且明二十五法。初列五科。次生起。即以初住名為所在。從初住去非今文意。故下文云。入住功德今所不論。譬如下舉譬以譬五科。陶者(大刀切)今濮州南陶丘城。堯曾居之故曰堯城。故謂堯為陶唐氏。陶即作瓦宇也。今以此名人故云陶師。若從所造為名應作匋。瓦器也。初譬具緣。息餘下譬呵欲。雖息下譬棄蓋。身雖下譬五事。上緣下譬五法。止觀下合。具合五科及提譬帖合。世間下結勸。世間淺事謂界內禪定。尚須二十五法而為方便。故云非緣不合。何況出世圓頓之道。約事為觀等者。釋中二十五法一一皆悉託事為觀。以生圓解。言調粗等者。若直就二十五法。則二十五法以為能調。三業粗散以為所調。若事理合論則二十五法。以為所調。對事興解解為能調。且約二十五法為能調粗。又有通別二意。若如生起五科。一一皆為調粗檢散。即通意也。若別論者。前三調粗后二檢散。此五法下引證。五法只是五科。明此五科所行有據。大論釋禪度中問曰。云何方便得禪波羅蜜。答。卻五事(五

【現代漢語翻譯】現代漢語譯本菩薩的境界只觀察二教（藏教和通教）。通教只觀察一教（通教）。三藏教完全沒有（菩薩境），只觀察九境。通教的二乘人觀察八境半。三藏教的二乘人觀察八境全部。通論雖然如此，但現在的意思是圓教。下面橫豎地說明觀察境界的功能。十境的橫豎關係如同第五卷最初的十雙互發。因為境界引發的緣故，觀法縱橫交錯，又名橫豎。到第五卷時，會更詳細地說明觀橫豎相。現在的意思只是說明二十五法。首先列出五科。其次是生起，即以初住（菩薩修行階位）名為所在。從初住開始就不是本文的意思了，所以下文說：『入住的功德現在不討論。』譬如以下舉譬喻來比喻五科。陶者（製陶工人），現在濮州南邊的陶丘城。堯曾經居住在那裡，所以叫做堯城。所以稱堯為陶唐氏。陶就是製作瓦器。現在用這個來稱呼人，所以叫做陶師。如果從所造的器物來命名，應該寫作『匋』，指瓦器。最初的比喻是具緣。『息余』以下的比喻是呵欲。『雖息』以下的比喻是棄蓋。『身雖』以下的比喻是五事。『上緣』以下的比喻是五法。『止觀』以下是合喻。總合五科以及提譬帖合。『世間』以下是總結勸勉。世間的淺事，指界內禪定，尚且需要二十五法作為方便，所以說『非緣不合』。何況是出世圓頓之道。『約事為觀等者』，解釋中二十五法一一都依託事為觀，以生圓解。『言調粗等者』，如果直接就二十五法來說，那麼二十五法是能調，三業粗散是所調。如果事理合論，那麼二十五法是所調，對事興解，解是能調。且以二十五法為能調粗。又有通別二意。如果像生起五科那樣，一一都用來調粗檢散，這就是通意。如果分別來說，前三調粗，后二檢散。『此五法下引證』，五法只是五科。說明這五科的修行是有依據的。《大智度論》釋禪度中問：『用什麼方便才能得到禪波羅蜜？』答：『捨棄五事（五

【English Translation】 English version The realm of Bodhisattvas only observes the Two Teachings (the Tripitaka Teaching and the Shared Teaching). The Shared Teaching only observes one teaching (the Shared Teaching). The Tripitaka Teaching has none (of the Bodhisattva realm), only observing the Nine Realms. Those of the Two Vehicles in the Shared Teaching observe eight and a half realms. Those of the Two Vehicles in the Tripitaka Teaching observe all eight realms. Although the general discussion is like this, the present intention is the Perfect Teaching. Below, the functions of observing realms are explained horizontally and vertically. The horizontal and vertical relationships of the Ten Realms are like the initial ten pairs mutually arising in the fifth volume. Because the realms give rise to it, the methods of contemplation are both vertical and horizontal, also called horizontal and vertical. In the fifth volume, the aspects of horizontal and vertical contemplation will be explained in more detail. The present intention is only to explain the Twenty-Five Preparatory Practices. First, list the Five Categories. Second, the arising, which takes the Initial Abiding (a stage of Bodhisattva practice) as the location. Starting from the Initial Abiding is not the meaning of this text, so the following text says: 'The merits of entering and abiding are not discussed now.' For example, the following uses metaphors to compare the Five Categories. The potter (pottery maker) is now the city of Taoqiu south of Puzhou. Yao once lived there, so it is called Yaocheng. Therefore, Yao is called the Tao Tang clan. Tao means making tile houses. Now this is used to refer to a person, so it is called a potter. If named after what is made, it should be written '陶', referring to pottery. The initial metaphor is complete conditions. The metaphor from 'Ceasing the rest' is to scold desires. The metaphor from 'Although ceasing' is to abandon the coverings. The metaphor from 'Although the body' is the Five Matters. The metaphor from 'Upper conditions' is the Five Dharmas. 'Cessation-Contemplation' below is the combined metaphor. Combining the Five Categories and the presentation of metaphors. 'Worldly' below is the concluding exhortation. Worldly trivial matters, referring to meditation within the realms, still require the Twenty-Five Preparatory Practices as a means, so it is said 'without conditions, it does not combine'. How much more so the transcendental, perfect and sudden path. 'Regarding observing based on affairs, etc.', the explanation is that each of the Twenty-Five Preparatory Practices relies on affairs for contemplation, to generate perfect understanding. 'Speaking of adjusting coarseness, etc.', if directly speaking of the Twenty-Five Preparatory Practices, then the Twenty-Five Preparatory Practices are what can adjust, and the coarse and scattered three karmas are what are adjusted. If affairs and principles are combined, then the Twenty-Five Preparatory Practices are what are adjusted, and generating understanding based on affairs, understanding is what can adjust. And take the Twenty-Five Preparatory Practices as what can adjust coarseness. There are also two meanings, general and specific. If like the arising of the Five Categories, each is used to adjust coarseness and examine scattering, then this is the general meaning. If discussing separately, the first three adjust coarseness, and the latter two examine scattering. 'These Five Dharmas below cite evidence', the Five Dharmas are just the Five Categories. Explaining that the practice of these Five Categories has a basis. The Great Treatise on the Perfection of Wisdom, in the section on explaining dhyana, asks: 'What means are there to obtain the Perfection of Dhyana?' The answer is: 'Abandon the Five Matters (Five

欲)除五法(五蓋)行五法(名同)具緣出禪經故引禪經云等。良師即善知識也。調五事者。雖是人立行之要故。故今用之。此之五科文五義二。所謂事理。理復為二。謂次不次。意唯在一。專期正觀。

○次依章解釋中初釋五緣。大小兩乘以戒為本。是故先明。內禁雖嚴必資衣食。進修定慧須藉空閑。處雖空閑假絕緣務。四緣雖具開導由師。具如禪經。又此五緣文五義五。意唯在一。意有遠近。近謂開導遠謂正行。又五文中各有二義。所謂事理。又此四章文四義二。意唯在一。言義二者。謂本專精及以懺凈。事理二戒並具斯二。理凈三德名為本凈。觀事即理方名懺凈。列戒名者。具如大品念戒中。及大論二十一。與賢護經同。大經數等。名異義同。華嚴十無盡藏品亦列十戒。望此仍闕。彼云。一利眾生戒。二不受外道戒。唯受三世佛凈戒。三無著戒。不迴向三有故。四安住戒。不犯一切戒故。五不諍戒。不非先制不更造立。不因此戒惱亂眾生。六不惱害戒。不以咒術惱眾生故。七不雜戒。離六十二見但觀緣起故。八離邪戒。不作持相欲使他知。內無實德現有德相。九不惡戒。見破戒人不輕蔑故。十清凈戒。舍十惡持十善。此十種中二四六八十此屬律儀。三七屬隨道無著。五九屬出假之由。第一正當利他。菩薩

【現代漢語翻譯】現代漢語譯本：想要去除五法（五蓋，指貪慾、嗔恚、睡眠、掉悔、疑），修行五法（名稱相同），需要憑藉具備各種因緣才能從禪定中出來，所以引用禪經來說明。良師就是善知識。調和五事，雖然是人為確立修行的方法，所以現在採用它。這五個部分，文字上有五個方面，意義上有兩個方面，就是事和理。理又分為兩種，即有次第和無次第。意圖只有一個，專門期望達到正觀。

其次，按照章節解釋，首先解釋五緣。大乘和小乘都以戒為根本，所以首先闡明戒律。內在的禁制雖然嚴格，但必須依靠衣食。進修禪定和智慧，必須憑藉空閑之處。處所雖然空閑，但要假借斷絕各種事務。四種因緣雖然具備，但開導還需要依靠良師。具體情況如同禪經所說。此外，這五緣，文字上有五個方面，意義上有五個方面。意圖只有一個，意圖有遠近之分。近指開導，遠指正行。此外，五種文字中各有兩種意義，就是事和理。此外，這四個章節，文字上有四個方面，意義上有兩個方面。意圖只有一個。所說的意義有兩個方面，就是根本的專精以及懺悔清凈。事戒和理戒都具備這兩種意義。理凈就是三德（法身德、般若德、解脫德），名為本凈。觀察事相就是理，才叫做懺悔清凈。列出戒律的名稱，具體情況如同《大品般若經》的念戒品中，以及《大智度論》第二十一卷，與《賢護經》相同。《大般若經》的數目等等，名稱不同，意義相同。《華嚴經》的十無盡藏品也列出了十戒，與此相比仍然有所欠缺。那裡說：一、利益眾生戒；二、不接受外道戒，只接受三世佛的清凈戒；三、無著戒，不迴向三有（欲有、色有、無色有）的緣故；四、安住戒，不犯一切戒的緣故；五、不諍戒，不否定先前的制度，不重新創立，不因此戒惱亂眾生；六、不惱害戒，不以咒術惱亂眾生的緣故；七、不雜戒，遠離六十二見，只觀察緣起的緣故；八、離邪戒，不作持戒的表相，想要讓別人知道，內心沒有真實的功德，卻顯現有功德的表相；九、不惡戒，見到破戒的人不輕蔑的緣故；十、清凈戒，捨棄十惡，持守十善。這十種戒律中，二、四、六、八、十屬於律儀戒，三、七屬於隨道無著戒，五、九屬於出假（從空出假）的緣由。第一條正當是利益他人，菩薩應該如此。

【English Translation】 English version: To eliminate the Five Hindrances (Five Coverings: greed, hatred, sloth, restlessness, and doubt) and practice the Five Dharmas (same name), one needs to rely on having all the necessary conditions to emerge from meditation, hence the reference to the Zen Sutra. A good teacher is a virtuous friend (善知識, shan zhi shi). Regulating the five matters, although established by people as essential for practice, is therefore adopted now. These five sections have five aspects in terms of text and two aspects in terms of meaning, namely, phenomena and principle. Principle is further divided into two types: sequential and non-sequential. The intention is singular, specifically aiming for right contemplation.

Secondly, according to the chapter explanations, the five conditions are explained first. Both Mahayana and Hinayana take precepts as the foundation, so precepts are clarified first. Although internal prohibitions are strict, they must rely on clothing and food. Advancing in meditation and wisdom requires relying on secluded places. Although the place is secluded, one must temporarily cut off various affairs. Although the four conditions are met, guidance still depends on a good teacher. The specifics are as described in the Zen Sutra. Furthermore, these five conditions have five aspects in terms of text and five aspects in terms of meaning. The intention is singular, with intentions being near and far. Near refers to guidance, far refers to right practice. Furthermore, each of the five texts has two meanings, namely, phenomena and principle. Furthermore, these four chapters have four aspects in terms of text and two aspects in terms of meaning. The intention is singular. The two aspects of meaning refer to the fundamental focus and repentance and purification. Both phenomenal precepts and principle precepts possess these two meanings. Principle purity is the Three Virtues (法身德, fa shen de; 般若德, ban ruo de; 解脫德, jie tuo de), called original purity. Observing phenomena is principle, which is called repentance and purification. Listing the names of the precepts is as described in the 'Mindfulness of Precepts' chapter of the Mahaprajnaparamita Sutra (大品般若經, Da Pin Ban Ruo Jing), and in the twenty-first volume of the Mahaprajnaparamitasastra (大智度論, Da Zhi Du Lun), similar to the Bhadrakalpika Sutra (賢護經, Xian Hu Jing). The number of the Mahaprajna Sutra etc., the names are different, the meanings are the same. The 'Ten Inexhaustible Treasures' chapter of the Avatamsaka Sutra (華嚴經, Hua Yan Jing) also lists ten precepts, which are still lacking compared to this. It says: 1. Precept of benefiting sentient beings; 2. Precept of not accepting externalist paths, only accepting the pure precepts of the Buddhas of the three times; 3. Precept of non-attachment, not dedicating merit to the Three Realms (欲有, yu you; 色有, se you; 無色有, wu se you); 4. Precept of abiding, not violating all precepts; 5. Precept of non-contention, not negating previous systems, not creating new ones, not disturbing sentient beings because of this precept; 6. Precept of non-harming, not harming sentient beings with spells; 7. Precept of non-mixture, staying away from the sixty-two views, only observing dependent origination; 8. Precept of leaving the heterodox, not making an appearance of holding precepts, wanting others to know, having no real merit internally, but showing an appearance of having merit; 9. Precept of non-evil, not despising those who break precepts; 10. Precept of purity, abandoning the ten evils and upholding the ten good deeds. Among these ten precepts, 2, 4, 6, 8, and 10 belong to the precepts of discipline, 3 and 7 belong to the precepts of following the path of non-attachment, 5 and 9 belong to the reason for emerging from emptiness. The first is precisely benefiting others, and Bodhisattvas should be like this.

元以饒益為本。是故此十利生居初。彼經有事及以空假。仍闕自在。入中全無。諸經列戒。論十攝盡。論不缺等義兼性制故。且初引論釋于性戒。因此對辨客舊三學。初明舊三學有無。所言性者即舊戒也。不待佛制性是善惡。故名為性。並舊定慧名舊三學。舊戒通為十戒根本故也。論十戒者即客三學。何者。初之三戒即是客戒。義兼于舊。次一即是客定。次六即是客慧。初引論二文。或八或十並是性戒。所言八者。酒防意地即是十中后三意業。數異義同。佛不出下舊定。言八禪者。別而言之四禪四空。若從通說。或云八禪或云八定。定對欲亂。禪亦名靜。故諸聖教隨用不定。舊醫等者。大經舊醫即是外道。乳藥即是邪常等也。常途下破古人釋。古人唯立客戒客慧不立客定。故以戒慧而難於定。今用下釋客三學。初釋客戒中。先列。次明所發不同。初列中三歸者。即以三藏三寶而為三歸。故俱舍云。眾人怖所逼。多歸依諸山園苑及叢林。孤樹制多等。此歸依非勝。此歸依非尊。不因此歸依能解脫眾苦。諸有歸依佛及歸依法僧。於四聖諦中能以慧觀察。此歸依為勝。此歸依為尊。必因此歸依能解脫眾苦。準今家意但以三十四心斷結為佛。生滅四諦為法。學無學為僧。若準婆沙俱舍釋三寶意則少異。略如釋簽及論文等。今不

【現代漢語翻譯】現代漢語譯本：根本在於饒益眾生，因此這十種利益眾生的法門被放在首位。在《彼經》中，有事相和空假之說，但仍然缺少自在。而在《入中論》中則完全沒有提及。各部經典中列舉了戒律，而《論》則用十攝法全部涵蓋。論中不缺等含義兼顧了性戒和制戒的緣故。首先引用《論》來解釋性戒，並因此辨析客三學和舊三學。首先闡明舊三學的有無。所謂『性』，指的就是舊戒。不需等待佛陀制定，其本性即是善或惡，因此稱為『性』。連同舊定、舊慧，合稱舊三學。舊戒可以通達作為十戒的根本。《論》中的十戒，指的就是客三學。哪些是呢？最初的三戒就是客戒，其含義兼顧了舊戒。接下來的一戒就是客定。最後的六戒就是客慧。首先引用《論》中的兩段文字，無論是八戒還是十戒，都是性戒。所說的八戒，是指防止意地的，也就是十戒中后三條關於意業的戒律，數量不同但意義相同。佛不出世時，也有舊定。所說的八禪，如果分別來說，就是四禪和四空定。如果從通俗的角度來說，或者稱為八禪，或者稱為八定。定是爲了對治欲界的散亂，禪也稱為靜。因此，各種聖教經典根據需要而使用不同的名稱。舊醫等，《大般涅槃經》中的舊醫，指的就是外道。乳藥，指的就是邪常等。『常途下破古人釋』，以下是駁斥古人的解釋。古人只設立客戒、客慧，而不設立客定，因此用戒和慧來質疑定。『今用下釋客三學』，現在解釋客三學。首先解釋客戒，先列出，然後說明所發不同。『初列中三歸者』，最初列出的三歸依，就是以三藏、三寶作為三歸依。所以《俱舍論》說：『眾人為怖所逼，多歸依諸山園苑及叢林，孤樹制多等。此歸依非勝，此歸依非尊，不因此歸依能解脫眾苦。諸有歸依佛及歸依法僧，於四聖諦中能以慧觀察。此歸依為勝，此歸依為尊，必因此歸依能解脫眾苦。』按照今家的意思，只是以三十四心斷結為佛，生滅四諦為法，學無學為僧。如果按照《婆沙論》、《俱舍論》解釋三寶的含義，則略有不同，詳細內容可以參考《釋簽》及論文等。現在不...

【English Translation】 English version: The fundamental principle is to benefit sentient beings, hence these ten benefits for sentient beings are placed first. In 'That Sutra', there are discussions of phenomena and emptiness, but it still lacks freedom. In the 'Madhyamakavatara', it is not mentioned at all. Various sutras list precepts, while the 'Treatise' encompasses them all with the ten means of conversion. The meaning of 'not lacking' in the Treatise also considers both the nature precepts (性戒) and the enacted precepts (制戒). First, the 'Treatise' is cited to explain the nature precepts, and thereby to distinguish between the 'guest three learnings' and the 'old three learnings'. First, clarify the existence or non-existence of the old three learnings. What is meant by 'nature' refers to the old precepts. Without waiting for the Buddha's enactment, its nature is good or evil, hence it is called 'nature'. Together with the old samadhi (定) and old wisdom (慧), they are called the old three learnings. The old precepts can universally serve as the foundation of the ten precepts. The ten precepts in the 'Treatise' refer to the guest three learnings. Which are they? The first three precepts are the guest precepts, and their meaning encompasses the old precepts. The next one is the guest samadhi. The last six are the guest wisdom. First, cite two passages from the 'Treatise'. Whether it is eight precepts or ten precepts, they are all nature precepts. The so-called eight precepts refer to preventing the mind-ground, which are the last three precepts concerning mental karma in the ten precepts. The number is different, but the meaning is the same. When the Buddha does not appear in the world, there is also old samadhi. The so-called eight dhyanas (禪), if spoken separately, are the four dhyanas and the four formless attainments (四空定). If spoken generally, they are called either eight dhyanas or eight samadhis. Samadhi is to counter the distractions of the desire realm, and dhyana is also called stillness. Therefore, various sacred teachings use different names according to need. 'Old doctors, etc.', the old doctors in the 'Mahaparinirvana Sutra' refer to the heretics (外道). 'Milk medicine' refers to the heterodox permanence, etc. 'The usual way is to refute the ancient interpretations', the following refutes the ancient interpretations. The ancients only established guest precepts and guest wisdom, but did not establish guest samadhi, therefore they questioned samadhi with precepts and wisdom. 'Now use the following to explain the guest three learnings', now explain the guest three learnings. First explain the guest precepts, first list them, then explain the differences in what they arise from. 'The initial listing of the three refuges', the initially listed three refuges are taking refuge in the three treasures (三寶) of the three pitakas (三藏). Therefore, the 'Abhidharmakosa' says: 'People are forced by fear, and mostly take refuge in mountains, gardens, groves, solitary trees, stupas, etc. This refuge is not superior, this refuge is not venerable, and this refuge cannot liberate from all suffering. Those who take refuge in the Buddha, Dharma, and Sangha, can observe with wisdom the four noble truths (四聖諦). This refuge is superior, this refuge is venerable, and this refuge will surely liberate from all suffering.' According to the meaning of the present school, it is only taking the thirty-four minds to sever the bonds as the Buddha, the arising and ceasing four noble truths as the Dharma, and the learners and non-learners as the Sangha. If according to the 'Vibhasa' and 'Kosa' to explain the meaning of the three treasures, then there are slight differences, detailed content can refer to the 'Explanation of the Sign' and thesis, etc. Now not...

暇論。五戒者四性一遮。故俱舍云。遮中唯離酒為護余律儀。若論制已性上皆加一個制罪。二百五十戒者。制教滿已名二百五十。通初而論但名律儀。故列根本十種不同。僧祇四受。謂自然善來五眾十眾。五分五受。謂自然善來三歸八敬羯磨。四分亦五。謂來上歸敬羯。復有多伽見母等論明受不同。今文十受正出十誦。兼用婆沙師義故有一二不同之相。十誦初云自然。今云佛唱善來比丘自然已得具足戒者。即指羅漢身中自然戒也。準諸部文唯四分中善來居初。又無自然之語。即迦葉中上法文是。此下文自有善來。故知初文即是自然。言自誓者。四分中名教授。亦名上法。名異意同。八敬者。十誦名八重法。只名八敬。邊地第五者。若準四分。只是邊方白木調外。僧數難得。開五人受。今準俱舍業品引婆沙師立十受云。第八受者第五律師。謂邊地人少。五人受中須一人持律羯磨。即以羯磨師為第五。中國十僧者。十誦名羯磨亦準只說。俱舍云十眾耳。故知今文不專一部。已知同異相狀如何。善來者。佛命善來比丘。當於語下鬚髮自落。袈裟在身缽盂在手。猶如五歲知法比丘。自誓者。迦葉言。世界所有成羅漢者我皆歸依。疏引多論云。佛是我師我是弟子。修伽陀是我師我是弟子。即時果戒俱得。見諦者。初得初果見未曾

【現代漢語翻譯】現代漢語譯本暇論：五戒分為四種性質戒和一種遮戒。因此，《俱舍論》中說：『遮戒中唯有不飲酒是爲了守護其他戒律。』如果討論制定戒律后，在性質戒上都會增加一個制罪。二百五十戒，是指制定教規圓滿后稱為二百五十戒。總的來說，最初只能稱為律儀。因此列出根本的十種不同之處。《僧祇律》中有四種受戒方式，即自然受、善來受、五眾受、十眾受。《五分律》中有五種受戒方式，即自然受、善來受、三歸受、八敬受、羯磨受。《四分律》也有五種，即來受、上歸受、敬受、羯磨受。此外，還有《多伽論》、《見母論》等論述了不同的受戒方式。本文中的十種受戒方式主要出自《十誦律》，也兼用了《婆沙論》的觀點，因此存在一兩種不同的情況。《十誦律》最初說的是自然受，而本文說佛唱『善來比丘』，自然就得到了具足戒，指的是羅漢身中自然產生的戒。根據各部的經文，只有《四分律》中善來受排在最前面，而且沒有自然之說，指的是迦葉的上法文。本文後面自有善來受，因此可知最初的經文就是自然受。自誓受，在《四分律》中稱為教授，也稱為上法，名稱不同但意思相同。八敬受，《十誦律》中稱為八重法，只稱為八敬。邊地第五受，如果按照《四分律》，只是在邊遠地區，用白木調解外部事務，僧眾數量難以達到，因此允許五人受戒。現在根據《俱舍論·業品》引用的《婆沙論》的觀點，設立十種受戒方式，其中第八種受戒方式是第五位律師，指的是邊遠地區人少，五人受戒中需要一人持律羯磨，即以羯磨師為第五位。中國十僧受戒，《十誦律》中稱為羯磨，也只是這樣說。《俱舍論》中說十眾即可。因此可知本文不專指一部經律。已經知道相同和不同之處是什麼樣的。善來受，佛命令『善來比丘』，在說話的同時，鬚髮自然脫落，袈裟在身，缽盂在手，猶如五歲知法的比丘。自誓受，迦葉說：『世界所有成就羅漢的人，我都歸依。』疏中引用《多論》說：『佛是我的老師，我是弟子。修伽陀是我的老師，我是弟子。』即時果位和戒律都得到。見諦受，初次獲得初果，見到未曾見過的真理。

【English Translation】 English version A discussion on leisure: The Five Precepts consist of four by nature and one by prohibition. Therefore, the Kusha-laksana says: 'Among the prohibitions, only abstaining from alcohol is to protect other disciplines.' If discussing the establishment of precepts, a transgression is added to each precept by nature. The Two Hundred and Fifty Precepts refer to the completion of the established teachings, and are called the Two Hundred and Fifty Precepts. Generally speaking, initially they are only called śīla (moral conduct). Therefore, ten fundamental differences are listed. The Saṃghika has four types of acceptance: natural, 'Welcome, Bhikshu,' five assemblies, and ten assemblies. The Five-Part Vinaya has five types of acceptance: natural, 'Welcome, Bhikshu,' Three Refuges, Eight Respects, and karma. The Four-Part Vinaya also has five: coming, upper refuge, respect, and karma. Furthermore, the Duoqielun and Jianmulun discuss different acceptances. The ten acceptances in this text mainly come from the Ten Recitations Vinaya, and also incorporate the views of the Vibhasa masters, so there are one or two differences. The Ten Recitations Vinaya initially mentions natural acceptance, while this text says that when the Buddha chants 'Welcome, Bhikshu,' one naturally obtains the full precepts, referring to the natural precepts within the body of an Arhat. According to the texts of various schools, only in the Four-Part Vinaya does 'Welcome, Bhikshu' come first, and there is no mention of 'natural,' referring to Kashyapa's upper Dharma text. This text itself has 'Welcome, Bhikshu' later, so it is known that the initial text is natural acceptance. Self-vow acceptance is called instruction or upper Dharma in the Four-Part Vinaya, with different names but the same meaning. The Eight Respects are called the Eight Heavy Dharmas in the Ten Recitations Vinaya, and are simply called the Eight Respects. The fifth acceptance in border regions: according to the Four-Part Vinaya, it is only in remote areas where white wood is used to mediate external affairs, and the number of monks is difficult to obtain, so acceptance by five people is allowed. Now, according to the Kusha-laksana Karma section, citing the Vibhasa master's view, ten types of acceptance are established, where the eighth acceptance is the fifth Vinaya master, referring to remote areas with few people, where one person holding the karma of the Vinaya is needed among the five people accepting precepts, that is, the karma master is the fifth. Acceptance by ten monks in China is called karma in the Ten Recitations Vinaya, and is only mentioned as such. The Kusha-laksana says that ten assemblies are sufficient. Therefore, it is known that this text does not exclusively refer to one school of Vinaya. It is already known what the similarities and differences are. 'Welcome, Bhikshu': the Buddha commands 'Welcome, Bhikshu,' and at the same time as speaking, the hair naturally falls off, the kasaya is on the body, and the bowl is in hand, like a five-year-old Bhikshu who knows the Dharma. Self-vow acceptance: Kashyapa says, 'I take refuge in all those in the world who have become Arhats.' The commentary quotes the Duo Lun saying, 'The Buddha is my teacher, I am a disciple. Sugata is my teacher, I am a disciple.' At that moment, both the fruit and the precepts are obtained. Seeing the Truth: initially obtaining the first fruit, seeing the truth that has never been seen before.

見。諦謂諦理。昔未見諦今得見諦。見諦發時果戒俱得。八敬者。世尊不許女人出家受戒。爾時愛道遂自剃髮倚立祇洹阿難為請。佛令阿難遙宣敬法。若能行者即得具足。謂百罵舉受懺請安恣遣信者。是尼端正。為賊難故佛開遣信。尼本法竟往大僧中。僧中為秉。使尼卻回為騰僧命此尼得戒。亦名十二語。三白四故。論議者。七歲沙彌與佛論議。佛問五陰為一異等。智逾二十佛許受戒。俱舍云佛問。汝家在何處。答云。三界無家稱可聖心。佛令羯磨與受具足。善來如前釋。此中既有善來故知前是自然。不同諸受託自智力故曰自然。亦非全無因緣故也。即以佛法而為緣等(云云)。三歸者。佛度五人已三寶具足。佛秉三歸亦令比丘處處宣化引至佛所。后因失信。佛令比丘隨處各秉。過六年已佛止三歸興羯磨受。故有中十邊五不同。遣信論議等別。言羯磨者。此云辦事。此文通俗。律部非宗故不廣述。問。今明衍門何須小檢。而明十種得戒人耶。答。如涅槃中處處扶律。今此亦爾。小為方便。故知出家菩薩六和十利與聲聞同。六度四弘異於小行。若在家菩薩三歸五戒咸趣菩提。況復梵網八萬威儀。七眾並資五道通被。豈容破戒稱為佛乘故以乘戒四句對簡。性戒下料簡三學無作有無。初戒無作者。性戒不受故無無作。若受戒

【現代漢語翻譯】見（jian）：指見到真諦的道理。過去沒有見到真諦，現在得以見到真諦。在見到真諦的時候，果位和戒律同時獲得。八敬法（bā jìng fǎ）：世尊最初不允許女人出家受戒。當時，愛道（Àidào，Mahāprajāpatī Gautamī）自己剃了頭髮，依靠在祇洹精舍（Qíhuán Jīngshè，Jetavana Vihara）。阿難（Ānán，Ānanda）為她請求。佛陀讓阿難遙遠地宣說八敬法。如果能夠實行這些敬法，就能得到具足戒。這八敬法包括：百次辱罵、舉罪、接受懺悔、請求、安住、隨意差遣、信任比丘尼。因為尼眾端正，爲了防止賊難，佛陀開許差遣信使。尼眾的本法結束后，前往大僧眾中，僧眾為她們秉持戒律。如果尼眾返回，會妨礙僧眾的性命，因此這位尼眾得到了戒律，也稱為十二語。通過三次白槌和四次羯磨完成。論議（lùn yì）：七歲的沙彌（shāmí，śrāmaṇera）與佛陀進行論議。佛陀問他五陰（wǔyīn，pañca-skandha）是一還是異等問題。因為他的智慧超過了二十歲的人，佛陀允許他受戒。《俱舍論》（Jùshèlùn，Abhidharmakośa）中說，佛陀問：『你家在哪裡？』他回答說：『三界（sānjiè，trayo dhātavaḥ）沒有家，符合聖人的心意。』佛陀讓他通過羯磨受具足戒。『善來』如前面的解釋。這裡既然有『善來』，就知道前面是自然而然的，不同於其他依靠自身智慧力量而受戒的情況，所以說是自然。但也不是完全沒有因緣，而是以佛法作為因緣等等。三歸（sānguī，tri-śaraṇa）：佛陀度化了五人後，三寶（sānbǎo，triratna）就具足了。佛陀秉持三歸，也讓比丘（bǐqiū，bhikṣu）到處宣揚教化，引導人們到佛陀那裡。後來因為有人失信，佛陀讓比丘隨處秉持三歸。過了六年之後，佛陀停止了三歸，興起羯磨受戒。所以有中間十種和邊緣五種不同的情況。差遣信使、論議等是特別的情況。羯磨（jiémó，karma）的意思是辦事。這些文字通俗易懂。因為律部不是本宗的重點，所以不詳細敘述。問：現在闡明衍門，為什麼需要稍微檢查一下，而闡明十種得戒的人呢？答：就像《涅槃經》（Nièpánjīng，Mahāparinirvāṇa Sūtra）中處處扶持戒律一樣，現在這裡也是如此，稍微檢查一下是爲了方便。所以知道出家菩薩（púsà，bodhisattva）的六和（liù hé）和十利（shí lì）與聲聞（shēngwén，śrāvaka）相同，六度（liù dù，ṣaṭ pāramitāḥ）和四弘誓願（sì hóng shìyuàn）不同於小乘的修行。如果是在家菩薩，三歸五戒都趨向菩提（pútí，bodhi）。更何況《梵網經》（Fànwǎngjīng，Brahmajāla Sūtra）的八萬威儀，七眾（qīzhòng）都資助，五道（wǔdào）都普遍受到利益。怎麼能允許破戒的人被稱為佛乘呢？所以用乘戒四句來對比簡擇。性戒（xìngjiè）下面，考察三學（sānxué，tri-śikṣā）的無作（wúzuò，asaṃskṛta）有無。最初的戒律沒有無作，因為性戒沒有受戒，所以沒有無作。如果受戒了

【English Translation】 Seeing (jiàn): Refers to seeing the truth of reality. In the past, one had not seen the truth, but now one is able to see it. At the moment of seeing the truth, both the fruit and the precepts are obtained simultaneously. Eight Respects (bā jìng fǎ): The World-Honored One initially did not allow women to leave home and receive ordination. At that time, Mahāprajāpatī Gautamī (Àidào) shaved her head and stood leaning against the Jetavana Vihara (Qíhuán Jīngshè). Ānanda (Ānán) requested on her behalf. The Buddha had Ānanda proclaim the Eight Respects from afar. If one could practice these respects, one would obtain full ordination. These eight respects include: being scolded a hundred times, being accused, accepting repentance, requesting, abiding, being freely dispatched, and trusting the bhikkhunis. Because the nuns are upright, and to prevent bandit troubles, the Buddha allowed sending messengers. After the nuns' original Dharma is completed, they go to the great Sangha, and the Sangha upholds the precepts for them. If the nuns return, it would hinder the lives of the Sangha, therefore this nun obtains the precepts, also known as the twelve words. It is completed through three announcements and four karmas. Discussion (lùn yì): A seven-year-old śrāmaṇera (shāmí) engaged in discussion with the Buddha. The Buddha asked him whether the five skandhas (wǔyīn) are one or different, and other questions. Because his wisdom surpassed that of a twenty-year-old, the Buddha allowed him to receive ordination. The Abhidharmakośa (Jùshèlùn) says that the Buddha asked, 'Where is your home?' He replied, 'The three realms (sānjiè) have no home, which accords with the mind of the saints.' The Buddha had him receive full ordination through karma. 'Welcome' is as explained earlier. Since there is 'Welcome' here, it is known that the former is natural, unlike other cases of receiving precepts relying on one's own intellectual power, so it is said to be natural. But it is not entirely without conditions, but rather takes the Buddha-dharma as a condition, and so on. Three Refuges (sānguī): After the Buddha converted the five people, the Three Jewels (sānbǎo) were complete. The Buddha upheld the Three Refuges and also had the bhikṣus (bǐqiū) propagate and teach everywhere, guiding people to the Buddha. Later, because some people broke faith, the Buddha had the bhikṣus uphold the Three Refuges everywhere. After six years, the Buddha stopped the Three Refuges and initiated receiving precepts through karma. Therefore, there are ten different cases in the middle and five different cases on the periphery. Sending messengers, discussion, etc., are special cases. Karma (jiémó) means handling affairs. These words are easy to understand. Because the Vinaya is not the focus of this school, it is not described in detail. Question: Now that we are elucidating the derivative gate, why is it necessary to examine slightly and elucidate the ten types of people who obtain precepts? Answer: Just as the Mahāparinirvāṇa Sūtra (Nièpánjīng) supports the precepts everywhere, so it is here as well, examining slightly is for convenience. Therefore, it is known that the six harmonies (liù hé) and ten benefits (shí lì) of a bodhisattva (púsà) who has left home are the same as those of a śrāvaka (shēngwén), and the six pāramitās (liù dù) and four great vows (sì hóng shìyuàn) are different from the practices of the Hinayana. If one is a bodhisattva at home, the Three Refuges and Five Precepts all tend towards bodhi (pútí). Moreover, the eighty thousand dignities of the Brahmajāla Sūtra (Fànwǎngjīng) are supported by the seven assemblies (qīzhòng), and the five paths (wǔdào) are universally benefited. How can it be allowed for someone who breaks the precepts to be called a Buddha-vehicle? Therefore, the four sentences of vehicle and precepts are used to compare and select. Below the nature precepts (xìngjiè), examine whether the unconditioned (wúzuò) of the three learnings (sānxué) exists or not. The initial precepts have no unconditioned, because the nature precepts have not been received, so there is no unconditioned. If one has received the precepts

下明受得戒即有無作。故性罪之上加違無作。出家等戒無作別生。是故持則功等虛空。破乃隨對一支一境。舉持勸受加罪遮違。況犯已法除複本清凈。故云薝蔔華雖萎猶勝於余華。破戒諸比丘猶勝諸外道。如伐草下略出遮性同異之相如草畜俱有違制之罪。作單提悔二遮俱滅。然于害畜仍有性愆。故引論解償命猶在。問。性罪不滅。何須懺耶。答。免違制已持心相續。縱果位廣償為利物因。豈同於違且沈三趣。償者還也。復也。故四分下引證。言邊罪者。謂性四重及曾受五十乃至比丘等戒。殺人。盜五。犯淫三趣男女正道。俗非己妻。及非處等。妄對人趣。稱過人法。犯此四已五十進具比丘舍已。重來為難。佛法邊人故名邊罪。重遮徒受是故令問。此罪等者釋邊遮意。若先未曾受犯已尚障五八等戒。況具戒耶。況受五等犯四重耶。此準方等陀羅尼經。及虛空藏菩薩經。明邊罪義。多論亦明犯五八十中重障具足戒。故南山鈔主依之承用。相部對內雖異於此。其如南山有教可憑。智者大師依教承用。若有道俗犯已能悔更欲進求清凈戒者。具如方等占察等經。占察上捲雲。未來世中在家出家欲求凈戒。犯增上罪不得受者。當修懺法。具在經文。是故當知性戒清凈為諸戒因。舊名作無作。成論云教無教。新名錶無表。作謂為作教

謂教示表謂表彰。名異意同。彼此無在。無作一發無舍失緣。終訖一形相續恒起。如初受時作白已后入余心者。尚名得戒。故成論云。若人入不善心無記心無心。亦名持戒。律疏云。四心三性始末恒有。三性加無心為四(云云)。廣辨作無作同異相狀等。非此可盡。具如疏鈔。小乘下約大小乘以辨三聚。明無作不同。小乘經論共立三聚。謂色心非色非心。言心無盡等者。意明心性以為戒體。若小乘戒體是第三聚者。且依經部。若有部中還用色為無作戒體。然大乘中雖以心性而為戒體。若發無作。亦依身口作戒而發。雖依身口體必在心。若先小后大。一切轉為無盡戒體。若先受大後方出家。欲在大比丘數而不失菩薩法者。則更受律儀。但於一切發得身口清凈。防非律儀。無作戒體不復發也。故涅槃中五篇七聚。並是出家菩薩律儀。又若先小后大則開小夏以成大夏。若先受大后受律儀。在小則依小在大則依大。理雖若是方土不同。此土僧徒不簡大小。西方不爾一向永隔。然四依出世必大小並弘。但隨物機緣通局在彼。道定無作細簡在論(云云)。故經云下引證道定復以律儀而為根本。

○二明持相。先事次理。初事中文十義七。意在正修。言義七者。前四各一后六成三。所謂三觀。亦可二義四六異故。前四直爾論事

【現代漢語翻譯】現代漢語譯本：所謂的教示表述和表彰，名稱不同但意義相同，彼此之間沒有差別。無作戒（指不通過實際行動，而是通過內心誓願而獲得的戒體）一旦生起，就不會因為失去外緣而消失，它會始終伴隨受戒者的一生，持續不斷地發揮作用。例如，最初受戒時按照儀軌作法，即使後來進入其他心境（如不善心、無記心或無心狀態），仍然被認為持有戒律。因此，《成實論》中說，即使一個人進入不善心、無記心或無心狀態，也仍然可以稱為持戒。律宗的疏鈔中說，四種心（善心、不善心、無記心、無心）和三種性質（善性、惡性、無記性）從始至終都存在。三種性質加上無心，總共有四種（此處省略具體內容）。關於作戒和無作戒的同異之處和狀態的詳細辨析，無法在此詳盡說明，具體內容可參考疏鈔。小乘佛教以下，從小乘和大乘的角度來辨析三聚（指戒體的三種分類），闡明無作戒的不同之處。小乘的經典和論著共同設立了三聚，即色聚（物質）、心聚（精神）和非色非心聚（既非物質也非精神）。所謂『心無盡等』，意思是說明心性可以作為戒體。如果小乘的戒體是第三聚（非色非心聚），那麼就依據經部的觀點。如果在有部中，仍然使用色聚作為無作戒體。然而，在大乘佛教中，雖然以心性作為戒體，但發起無作戒時，也要依靠身口的行為來作戒。雖然依靠身口，但戒體必然存在於心中。如果先受小乘戒后受大乘戒，一切都會轉變為無盡的戒體。如果先受大乘戒，然後才出家，想要在大比丘僧團中而不失去菩薩戒法，那麼就應該重新受持律儀。這樣，對於一切（行為），都能發起身口清凈，防止違犯戒律的律儀，無作戒體就不會再次發起。因此，《涅槃經》中的五篇七聚，都是出家菩薩的律儀。此外，如果先受小乘戒后受大乘戒，那麼可以開許小乘的夏臘（指安居的季節）來成就大乘的夏臘。如果先受大乘戒后受律儀，那麼在小乘僧團中就依據小乘的戒律，在大乘僧團中就依據大乘的戒律。道理雖然如此，但各地的風俗不同。此地的僧團不區分大小乘，而西方則不然，大小乘之間永遠隔絕。然而，四依法（指比丘所應依賴的四種生活必需品）的出世，必然是大小乘並弘的，只是根據眾生的根機因緣，通達或侷限於某一方面。道定的無作戒的詳細辨析，在論著中有詳細說明（此處省略具體內容）。因此，經文中說（下面引證經文），道定（指通過修行而獲得的戒體）又以律儀作為根本。

○二、闡明持戒的相狀。先說事相，后說理體。首先是事相，其中包含十個意義，七個方面。重點在於正確的修行。所謂的七個方面，前四個各為一個方面，后六個構成三個方面，即三觀（空觀、假觀、中觀）。也可以認為是兩個方面，因為四和六不同。前四個方面直接論述事相。

【English Translation】 English version: The so-called teaching and manifestation are expressions and declarations. The names are different, but the meanings are the same, and there is no difference between them. Once the non-action precept (referring to the precept body obtained not through actual actions, but through inner vows) arises, it will not disappear due to the loss of external conditions. It will always accompany the recipient throughout their life, continuously playing its role. For example, when initially receiving the precepts and performing the rituals, even if one later enters other states of mind (such as unwholesome mind, neutral mind, or no-mind state), one is still considered to be holding the precepts. Therefore, the Chengshi Lun (Tattvasiddhi Shastra) says that even if a person enters an unwholesome mind, neutral mind, or no-mind state, they can still be called a precept holder. The commentaries of the Vinaya school say that the four minds (wholesome mind, unwholesome mind, neutral mind, no-mind) and the three natures (wholesome nature, evil nature, neutral nature) exist from beginning to end. The three natures plus no-mind make a total of four (details omitted here). A detailed analysis of the similarities and differences between action precepts and non-action precepts, and their states, cannot be fully explained here. For details, refer to the commentaries. Below, from the perspective of Hinayana, the three aggregates (referring to the three classifications of the precept body) are analyzed from the perspective of Hinayana and Mahayana, clarifying the differences in non-action precepts. The Hinayana scriptures and treatises jointly establish the three aggregates, namely, the aggregate of form (matter), the aggregate of mind (spirit), and the aggregate of neither form nor mind (neither matter nor spirit). The so-called 'mind is inexhaustible, etc.' means explaining that the nature of mind can be used as the precept body. If the Hinayana precept body is the third aggregate (neither form nor mind), then it is based on the view of the Sutra school. If in the Sarvastivada school, the aggregate of form is still used as the non-action precept body. However, in Mahayana Buddhism, although the nature of mind is used as the precept body, when initiating the non-action precept, one must also rely on the actions of body and speech to make the precept. Although relying on body and speech, the precept body must exist in the mind. If one first receives the Hinayana precepts and then the Mahayana precepts, everything will be transformed into an inexhaustible precept body. If one first receives the Mahayana precepts and then becomes a monk, wanting to be in the Bhikkhu Sangha without losing the Bodhisattva precepts, then one should re-receive the Vinaya. In this way, for all (actions), one can initiate purity of body and speech, and the non-action precept body will not be initiated again. Therefore, the five sections and seven categories in the Nirvana Sutra are all the Vinaya of ordained Bodhisattvas. In addition, if one first receives the Hinayana precepts and then the Mahayana precepts, then it is permissible to open the Hinayana varsa (referring to the season of retreat) to accomplish the Mahayana varsa. If one first receives the Mahayana precepts and then the Vinaya, then one follows the Hinayana precepts in the Hinayana Sangha and the Mahayana precepts in the Mahayana Sangha. Although the principle is like this, the customs of various places are different. The Sangha in this land does not distinguish between Hinayana and Mahayana, but the West is not like that, and there is eternal separation between Hinayana and Mahayana. However, the appearance of the Four Reliances (referring to the four necessities of life that a Bhikkhu should rely on) must be the simultaneous promotion of Hinayana and Mahayana, but according to the faculties and conditions of sentient beings, one is either thorough or limited to a certain aspect. The detailed analysis of the non-action precept of the path is explained in detail in the treatises (details omitted here). Therefore, the sutra says (below quoting the sutra), the path-determined (referring to the precept body obtained through practice) also takes the Vinaya as its foundation.

○2. Explaining the characteristics of upholding the precepts. First, the phenomena, then the principle. First, the phenomena, which include ten meanings and seven aspects. The focus is on correct practice. The so-called seven aspects, the first four are each one aspect, and the last six constitute three aspects, namely, the three contemplations (emptiness, provisional existence, the middle way). It can also be considered as two aspects, because four and six are different. The first four aspects directly discuss the phenomena.

。后六寄理義當於事。意在比決令知淺深。先釋不缺即持四重。若毀下以犯顯持。言失比丘法者。既犯重已不任僧用。大經云。犯重比丘不能復生善芽種子。如斷多羅樹等。不破者。名損為破猶勝於缺。是故仍在生善僧數。若毀下以犯顯持。不穿者。雖不破缺。如猶有穿易可補治。若有下以犯顯持。不雜者即是事定。有事定者任運持得。雖持下以犯顯持。大經二十九云。若有菩薩雖不與彼女人和合。而共言語嘲調戲笑。如是菩薩成就欲法。毀破凈戒污辱梵行。令戒雜穢。不得名為凈戒具足。復有菩薩自言戒凈。雖不與彼女人身合。言語嘲調而於壁外聞镮釧聲。是名菩薩成就欲法。乃至不名凈戒具足。複次自言戒凈。乃至不聞镮釧聲等。若見男子隨逐女人。若見女人隨逐男子。如是菩薩乃至不名凈戒具足。乃至為天樂故。廣如初句。如四分中持戒有四。一賊分齊。如諂媚勝他。邪命名利等。二罪分齊。畏三途等三福分齊。欲天樂等。四道分齊謂為解脫。除為解脫前三種持。及限爾許日。如是時處支等恐不發戒。用中道下亦名開權。既得中已以此中慧融一切法。故使一止一作無非法界。故云大乘式叉迦羅尼。此名為學別在第五通約諸篇。今並開之成摩訶衍故大經及十住婆沙。皆指篇聚云。菩薩摩訶薩持是禁戒。當知戒無大

【現代漢語翻譯】現代漢語譯本：後面的六句寄託的理義應當聯繫具體事例。意圖在於通過比較決斷，使人明白其中的深淺。先解釋『不缺』，就是指持守四重戒。如果毀犯下品戒而觸犯了顯持戒，說『失去比丘法』，是因為已經犯了重戒，不能再被僧團所用。《大般涅槃經》說，犯重戒的比丘不能再生善的種子，如同被砍斷的棕櫚樹等。『不破』，名為『損』，但『破』仍然勝過『缺』，因此仍然算在能生善的僧眾之列。『如果毀犯下品戒而觸犯了顯持戒』，雖然沒有破戒或缺戒，但就像有了裂縫，還容易修補。『如果有下品戒而觸犯了顯持戒，不雜』，就是指事情已經確定。有事情確定的人，自然就能持戒。『雖然持下品戒而觸犯了顯持戒』，《大般涅槃經》第二十九卷說，『如果有菩薩雖然不與女人發生性關係，但一起說話、嘲弄、戲笑，這樣的菩薩就成就了欲法，毀壞了清凈戒律，玷污了梵行，使戒律變得雜穢，不能稱為清凈戒律具足。』又比如有菩薩自稱戒律清凈，雖然不與女人有身體接觸，但聽到墻外的環釧聲，這樣的菩薩也成就了欲法，乃至不能稱為清凈戒律具足。再次，自稱戒律清凈，乃至不聽到環釧聲等，如果看見男子追逐女子，或者看見女子追逐男子，這樣的菩薩乃至不能稱為清凈戒律具足。乃至爲了天上的快樂，（也應避免），詳細內容如第一句所說。如《四分律》中，持戒有四種：一是賊分齊，如諂媚勝過他人，用邪惡的名稱獲取名利等；二是罪分齊，畏懼三惡道等；三是福分齊，想要得到天上的快樂等；四是道分齊，爲了解脫。除了爲了解脫，前三種持戒，以及限定多少天，如在這樣的時間、地點、支分等，恐怕不能發起戒體，用中道以下也稱為開權。既然得到了中道，就用這中道的智慧融通一切法，所以使一止一作都無非法界，所以說『大乘式叉迦羅尼』。這名為學，特別在第五篇通約諸篇。現在一併開之，成就大乘，所以《大般涅槃經》和《十住婆沙》都指篇聚說，『菩薩摩訶薩持是禁戒，應當知道戒沒有大小』。

【English Translation】 English version: The implied meanings of the following six sentences should be considered in the context of specific events. The intention is to make people understand the depth of the principles through comparison and judgment. First, 'not deficient' refers to upholding the four major precepts (chong jie). If one violates a minor precept (xia pin jie) and thereby violates a precept that is explicitly held (xian chi jie), then it is said that one 'loses the status of a Bhikshu' because one has already committed a major offense and can no longer be used by the Sangha. The Mahāparinirvāṇa Sūtra says that a Bhikshu who has committed a major offense cannot regenerate the seeds of goodness, like a severed palm tree. 'Not broken' is called 'damaged' (sun), but 'broken' (po) is still better than 'deficient' (que), so one is still counted among the Sangha members who can generate goodness. 'If one violates a minor precept and thereby violates a precept that is explicitly held,' although there is no breaking or deficiency of the precept, it is like having a crack, which is still easy to repair. 'If one has a minor precept and thereby violates a precept that is explicitly held, without mixing,' it means that the matter has been determined. One who has a determined matter can naturally uphold the precept. 'Although one upholds a minor precept and thereby violates a precept that is explicitly held,' the 29th volume of the Mahāparinirvāṇa Sūtra says, 'If there is a Bodhisattva who, although not engaging in sexual relations with a woman, speaks, teases, and jokes with her, such a Bodhisattva has achieved the Dharma of desire, destroyed the pure precepts, defiled the Brahmacarya (fan xing), and made the precepts impure, and cannot be called complete in pure precepts.' Furthermore, if there is a Bodhisattva who claims to have pure precepts, although not having physical contact with a woman, hears the sound of bracelets outside the wall, such a Bodhisattva has also achieved the Dharma of desire, and cannot be called complete in pure precepts. Again, claiming to have pure precepts, and not even hearing the sound of bracelets, etc., if one sees a man chasing after a woman, or a woman chasing after a man, such a Bodhisattva cannot be called complete in pure precepts. Even for the sake of heavenly bliss, (one should avoid this), as detailed in the first sentence. As in the Four-Part Vinaya (Si Fen Lu), there are four types of upholding precepts: first, the thief's boundary (zei fen qi), such as flattering to surpass others, using evil names to obtain fame and profit, etc.; second, the boundary of sin (zui fen qi), fearing the three evil paths, etc.; third, the boundary of merit (fu fen qi), wanting to obtain heavenly bliss, etc.; fourth, the boundary of the path (dao fen qi), for the sake of liberation. Except for the sake of liberation, the first three types of upholding precepts, and limiting the number of days, such as at this time, place, branch, etc., fearing that the precept body cannot be generated, using the Middle Way (zhong dao) or below is also called opening provisionality (kai quan). Since one has obtained the Middle Way, one uses this wisdom of the Middle Way to integrate all Dharmas, so that one cessation and one action are not outside the Dharma realm, so it is said 'Mahāyāna Śikṣākaraṇī (Da Cheng Shi Cha Jia Luo Ni)'. This is called learning, especially in the fifth section, which generally encompasses all sections. Now, all are opened to achieve the Mahāyāna, so the Mahāparinirvāṇa Sūtra and the Daśabhūmika-vibhāṣā Śāstra (Shi Zhu Po Sha) both refer to the sections and say, 'Bodhisattva Mahāsattvas uphold these precepts, and should know that there is no great or small in precepts.'

小由受者心期。是則中道遍入空假及事律儀。方得名為具足持戒。涅槃五支等者。彼聖行中先明自行五支。后列愿他十戒。菩薩摩訶薩持一一支。皆愿眾生當得禁戒等十。言五支者。一具足業清凈戒。謂四重。二前後眷屬余清凈戒謂偷蘭遮為前眷屬。此語因蘭。能為重罪前方便故。十三僧殘列在重后為后眷屬。所言餘者。如后釋。三非諸惡覺覺清凈戒者。即是不雜定共戒也。四護持正念念清凈戒者。即四念處道共戒也。五迴向具足無上道戒者。佛菩薩持非諸凡小所能持得。護他十戒者。一禁戒。二清凈戒。三善戒。四不缺戒。五不析戒。六大乘戒。七不退戒。八隨順戒。九畢竟戒。十具足諸波羅蜜戒。今亦以十愿對行。故大經十戒與論意同。五支復與愿他十戒開合異耳。是則還將自行以愿於他。故玄文中具將論十。以對經十及以五支具如釋簽中和會同異。束前下判位。既約事釋以辨一心。故此十戒離對凡聖大小位別。不雜戒云凡夫入定能持得者且約有宗。若據餘部余心亦得。智所贊自在行向人持。據此以論十住即持隨道無著。十信唯持律儀諸戒。隨定具足云非六度通教菩薩所持者。且一往簡云此具足是大根性人所持得。別人有分故不簡之。據理亦非別人行向所能持得。唯是初地已去方能持得。向判下約理觀論持戒。先

結前生后。先束下正釋。此中文十義二。意在轉事以修正觀。言二義者謂境及觀。四之與六如前事中。今之三觀三一不二。然前十戒非無理觀。即后六是。分張對位故屬事相。況律儀不雜當分未融。故今更約一念心中具明十戒。而不濫尊極不離凡心。用前四戒通為觀境。以六觀之事理相即。當知篇聚一不可虧。世人蔑事而欲尚深理者。驗知此觀孤虛無本。既虧觀境觀亦無從。是故今文尚觀緣生一念心起為善惡因。由此亦能破于不缺乃至不雜。況復但觀身口重業及輕吉等耶。尚觀此心即是法性。豈直觀于善惡因耶。是故今文與他意別。次觀善惡下觀戒即空中。引金剛釋。故知下略申經意。雖此略申未知法與非法為是何等。今云下釋法非法。即以破見名為皆空。何者。雖破我人眾生壽者。假無與實猶見是有。名之為法。若見為無乃至見是非有非無。皆名非法。依此起見猶名爲著。是故須舍。若不起四見即無六十二見。故云防止有無六十二見。若大品中十六知見。此我人等四亦攝在彼十六見中。十六亦為此四攝盡。此四見者。無著論云。我以計內人以計外。眾生以續前為義壽者以趣后為能。若依大論釋十六知見中雲。我者。于陰界入計我我所若即若離。人者。謂于陰界入中謂我是行人。行通善惡無非行者。眾生者。于陰界入

【現代漢語翻譯】現代漢語譯本結前生后（連線前世和後世）。先總結下文，然後正式解釋。本文中有十個意義，意在通過轉變事務來修正觀念。所說的兩個意義是指境（境界）和觀（觀照）。四和六的對應關係如同之前所說。現在所說的三觀（空觀、假觀、中觀）是三一不二的。然而，之前的十戒並非沒有理觀，而是包含在後面的六觀中。因為分開陳述，對應位置，所以屬於事相。況且律儀不雜，尚未融通。所以現在更進一步在一念心中具足地闡明十戒，既不濫用尊貴，也不脫離凡心。用前面的四戒貫通作為觀境，用六觀來體現事理相即。應當知道篇聚（戒律的各個部分）一個都不能虧缺。世人輕視事相而想要崇尚深奧的道理，可以驗證這種觀是孤立虛妄沒有根本的。既然虧缺了觀境，觀照也就無從談起。所以本文重視觀緣起，一念心起作為善惡的因。由此也能破除不缺乃至不雜的執著。何況只是觀身口重業以及輕微的吉事等呢？更要觀此心即是法性。豈止是觀善惡之因呢？所以本文與其他觀點不同。接下來『觀善惡』是觀戒即是空性，引用《金剛經》來解釋。所以知道下文略微闡述了經文的意義。雖然這裡略微闡述，但不知道法與非法是什麼。現在說下文解釋法與非法，即以破除見解名為皆空。為什麼呢？即使破除了我、人、眾生、壽者（四相），如果認為假有與實有仍然存在，就名為法。如果認為沒有，乃至認為非有非無，都名為非法。依據這些產生見解仍然名為執著。所以必須捨棄。如果不產生四種見解，就沒有六十二種見解。所以說防止有無六十二見。如果在大品般若經中的十六知見，此我人等四相也包含在那十六見中。十六見也為此四相所涵蓋。這四種見解，無著論說：『我』是執著于內在，『人』是執著于外在，『眾生』是以延續前世為意義，『壽者』是以趨向後世為能力。如果依據大智度論解釋十六知見，其中說：『我』是指對於五陰、十二界、十八入執著為我或我所，或即或離。『人』是指在五陰、十二界、十八入中認為我是行人，行通善惡，沒有不是行者。『眾生』是指在五陰、十二界、十八入...

【English Translation】 English version Connecting the previous life and the subsequent life. First, summarize the following text, and then formally explain it. There are ten meanings in this text, which are intended to correct concepts by transforming affairs. The two meanings mentioned refer to '境' (jing) [realm] and '觀' (guan) [contemplation]. The correspondence between four and six is as mentioned before. The three contemplations (空觀(kong guan)[emptiness contemplation], 假觀(jia guan)[provisional contemplation], 中觀(zhong guan)[middle way contemplation]) mentioned now are three-in-one and non-dual. However, the previous ten precepts are not without rational contemplation, but are included in the latter six contemplations. Because they are stated separately and correspond to positions, they belong to the aspect of affairs. Moreover, the precepts are not mixed and have not yet been integrated. Therefore, now we further explain the ten precepts completely in one thought, without abusing the noble or deviating from the ordinary mind. Use the previous four precepts to connect as the object of contemplation, and use the six contemplations to reflect the non-duality of affairs and principles. It should be known that none of the '篇聚' (pian ju) [various parts of the precepts] can be deficient. People who despise affairs and want to advocate profound principles can verify that this contemplation is isolated, false, and without roots. Since the object of contemplation is deficient, contemplation cannot be discussed. Therefore, this text emphasizes contemplating dependent origination, and one thought arising as the cause of good and evil. This can also break the attachment to non-deficiency and non-mixture. Moreover, is it just contemplating the heavy karma of body and speech, as well as minor auspicious events? It is even more important to contemplate that this mind is the Dharma-nature. Is it just contemplating the cause of good and evil? Therefore, this text is different from other views. Next, 'contemplating good and evil' is contemplating that the precepts are emptiness, quoting the 'Diamond Sutra' to explain. So know that the following text briefly explains the meaning of the sutra. Although this is a brief explanation, it is not known what Dharma and non-Dharma are. Now it is said that the following text explains Dharma and non-Dharma, that is, breaking views is called all emptiness. Why? Even if the four characteristics of self, person, sentient being, and life-span are broken, if it is thought that the provisional existence and the real existence still exist, it is called Dharma. If it is thought that there is nothing, or even that it is neither existence nor non-existence, it is called non-Dharma. Generating views based on these is still called attachment. Therefore, it must be abandoned. If the four views are not generated, there will be no sixty-two views. Therefore, it is said to prevent the sixty-two views of existence and non-existence. If in the 'Great Perfection of Wisdom Sutra' there are sixteen knowledges and views, these four characteristics of self, person, etc. are also included in those sixteen views. The sixteen views are also covered by these four characteristics. These four views, Asanga's 'Yogacarabhumi-sastra' says: 'Self' is attachment to the internal, 'person' is attachment to the external, 'sentient being' takes continuing the previous life as its meaning, and 'life-span' takes tending towards the subsequent life as its ability. If according to the 'Mahaprajnaparamita-sastra' to explain the sixteen knowledges and views, it says: 'Self' refers to clinging to the five aggregates, twelve entrances, and eighteen realms as self or what belongs to self, either identical or separate. 'Person' refers to thinking in the five aggregates, twelve entrances, and eighteen realms that I am a practitioner, and practice encompasses good and evil, and there is no one who is not a practitioner. 'Sentient being' refers to in the five aggregates, twelve entrances, and eighteen realms...

和合之中計有我生。壽者者。于陰界入中計一期報若長若短。亦與無著大同。二論並以陰界入法而為所執。今文通以假實四句。皆為所執。以能計有等為我人也。以此少異。是則近約隨道戒說。為順經文破我故也。經意既遠所執亦通法與非法豈唯假實。然能計者但成六十二見而已。若通論者。法謂衍也。非法小也。衍尚不著何況于小。又法謂大小。非法謂假實。又法謂大乘是有。非法謂大乘是無。乃至非有非無。如是皆名我人等見。是故猶屬六十二也。故云大乘生著。猶須無常幻化等破。通義雖爾今且從別。智所贊中雲知心非心。法亦非法。此亦仍順般若近意。心謂能計假名之心。法謂所計五陰實法。乃至若計假實非有非無。皆破入空。故云知心非心。法亦非法。知空非空故云而不永滯非心非法。從空出假還是出此心法之假。故云道種方便無所有中立心立法。立於三界假實心法。即是入于愛見之假。假既立已對病設藥。名為拔出。若約自行論拔出者。大經云。愿作心師不師於心。欲得不退菩提。當發此愿。凈名云。弟子眾塵勞隨意之所轉。化他亦然。以自在故為智為贊。故知兩戒一體無殊。隨如是定結隨定名。無不具足結具足名。故知二名亦非碩異。三觀及境一一文中。皆先釋。次以止觀結之。故梵網下引證理觀持戒

【現代漢語翻譯】現代漢語譯本：在和合（saṃghāta，聚集）之中計較有『我』（ātman，靈魂）產生。壽者（jīva，有壽命者）也是如此，於五陰（skandha，構成人身的五種要素）、十二入（āyatana，感覺器官和感覺對像）之中，計較一期果報，無論是長是短，也與無著（Asaṅga，印度佛教瑜伽行者）的觀點大同小異。他們二人的理論都以五陰、十二入之法作為執著的對象。而本文則以假、實、有、無四句，都作為執著的對象，因為能計較有等等，就認為是『我』、『人』（pudgala，補特伽羅，個體）。以此略有不同。這便是接近隨道戒的說法，爲了順應經文而破除『我』的執著。經文的意義深遠，所執著的也貫通法與非法，豈止是假與實。然而能計較者，只不過成就六十二見（ṣaṣṭidṛṣṭi，六十二種邪見）而已。如果通盤論述，法可以指衍（擴大），非法可以指小（狹隘）。衍尚且不執著，何況于小？又法可以指大（殊勝）小（卑劣），非法可以指假（虛妄）實（真實）。又法可以指大乘（Mahāyāna，大乘佛教）是有（存在），非法可以指大乘是無（不存在），乃至非有非無。像這樣都可稱為『我』、『人』等見解。所以仍然屬於六十二見。因此說大乘產生執著，仍然需要用無常（anitya，諸行無常）、幻化（māyā，如幻）等來破除。通義雖然如此，現在且從別義。智所贊中說『知心非心，法亦非法』，這仍然順應般若（prajñā，智慧）的近意。心指能計較假名的心，法指所計較的五陰實法。乃至如果計較假實、非有非無，都破除而入于空（śūnyatā，空性）。所以說『知心非心，法亦非法』，知空非空，所以說『而不永滯非心非法』。從空出假，還是出此心法之假。所以說『道種方便無所有中立心立法』，立於三界（trayo dhātavaḥ，欲界、色界、無色界）的假實心法，就是入于愛見之假。假既然立起，就對病設藥，名為拔出。如果按照自行論來論拔出，大經說：『愿作心師，不師於心。欲得不退菩提（bodhi，覺悟），當發此愿。』《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）說：『弟子眾塵勞隨意之所轉』，化他也是如此。因為自在的緣故，所以為智為贊。所以知道兩戒一體沒有差別。隨如是定結，隨定名，無不具足結具足名。所以知道二名也並非碩異。三觀（trīṇi darśanāni，空觀、假觀、中觀）及境，在每一段文字中，都先解釋，然後用止觀（śamatha-vipaśyanā，止和觀）來總結。所以《梵網經》（Brahmajāla Sūtra）下引用理觀來持戒。

【English Translation】 English version: Within the union (saṃghāta, aggregation), there is calculation of the arising of 'self' (ātman, soul). Similarly, the 'life-span' (jīva, living being) calculates a period of retribution, whether long or short, within the five aggregates (skandha, the five components of a person), and the twelve entrances (āyatana, sense organs and sense objects), which is largely the same as the view of Asaṅga (Indian Buddhist Yogācāra master). Both of their theories take the dharmas of the five aggregates and twelve entrances as objects of attachment. However, this text uses the four phrases of false, real, existent, and non-existent as objects of attachment, because being able to calculate existence, etc., is considered 'self' and 'person' (pudgala, individual). This is a slight difference. This is close to the precepts that follow the path, in order to accord with the sutra text and break the attachment to 'self'. The meaning of the sutra is profound, and what is attached to also penetrates dharma and non-dharma, not just false and real. However, those who can calculate only achieve the sixty-two views (ṣaṣṭidṛṣṭi, sixty-two heretical views). If discussed comprehensively, dharma can refer to expansion, and non-dharma can refer to smallness. Even expansion is not attached to, let alone smallness? Also, dharma can refer to great and small, and non-dharma can refer to false and real. Also, dharma can refer to the Mahāyāna (Mahāyāna Buddhism) being existent, and non-dharma can refer to the Mahāyāna being non-existent, and even neither existent nor non-existent. Like this, all can be called views of 'self', 'person', etc. Therefore, it still belongs to the sixty-two views. Therefore, it is said that the arising of attachment in the Mahāyāna still needs to be broken by impermanence (anitya, all conditioned things are impermanent), illusion (māyā, like a magic trick), etc. Although the general meaning is like this, now let's consider the specific meaning. In what is praised by wisdom, it is said, 'Knowing that the mind is not the mind, dharma is also not dharma,' which still accords with the near meaning of prajñā (wisdom). The mind refers to the mind that can calculate false names, and dharma refers to the real dharmas of the five aggregates that are calculated. Even if calculating false and real, neither existent nor non-existent, all are broken and enter into emptiness (śūnyatā, emptiness). Therefore, it is said, 'Knowing that the mind is not the mind, dharma is also not dharma,' knowing that emptiness is not emptiness, therefore it is said, 'And not permanently attached to non-mind and non-dharma.' Coming out of emptiness to establish provisionally, is still coming out of the provisionality of this mind and dharma. Therefore, it is said, 'Establishing mind and dharma in the absence of all things through the expedient of the path,' establishing the false and real mind and dharma of the three realms (trayo dhātavaḥ, desire realm, form realm, formless realm), which is entering into the provisionality of love and views. Since the provisional is established, medicine is prescribed for the illness, which is called extraction. If discussing extraction according to the self-practice theory, the Great Sutra says, 'May I be a teacher of the mind, not a teacher of the mind. If you want to attain non-retrogressing bodhi (bodhi, enlightenment), you should make this vow.' The Vimalakīrti Nirdeśa Sūtra says, 'Disciples are turned by the dust and toil at will,' transforming others is also like this. Because of being at ease, it is wisdom and praise. Therefore, knowing that the two precepts are one body without difference. Following such samādhi (concentration) to form a knot, following the name of the samādhi, there is nothing that does not fully possess the knot and fully possess the name. Therefore, knowing that the two names are also not greatly different. The three contemplations (trīṇi darśanāni, contemplation of emptiness, contemplation of provisionality, contemplation of the middle way) and the object, in each passage, are first explained, and then concluded with śamatha-vipaśyanā (calm abiding and insight). Therefore, the Brahmajāla Sūtra quotes the contemplation of principle to uphold the precepts.

。名為止觀。故知應以第一義光寂照相即。而為防止善順戒體。孝者畜也。事親之道宜恒畜在心。以在心故能順顏色。故名為順。今亦如是。觀不思議理恒照在心善順於理。順故觀於三諦。孝故止於三惑。如是持戒尚不與別教出假持戒義同。豈與天子庶民行孝為同年耶。臣軌云。夫孝者先須安國。國安所以家安。家安所以行孝等。如是尚不逮於人天。況大小乘防止善順。言本師及我皆誦者。背文曰誦舍那釋迦以證戒體。稟教義絕無說而說。故名為誦。十住廣說者。毗婆沙此云廣說。得人法二空名離我我所。及離諸法有所得想名離戲論。以如此法名上尸羅。故知亦是約理名戒。凈名云等者。凈名疏引。時二比丘疑犯淫殺二波羅夷。是二比丘共居蘭若。一人他行一人露臥。淫女採薪盜行不凈。伴比丘來見而逐之。女人避走墮坑而死。臥者疑犯淫逐者疑犯殺。不敢問佛來白波離。波離為其準律解釋。若犯根本令其學悔。若犯方便令其懺蘭。若本無心令不須懺。大士訶曰。我念聲聞不觀人根不應說法。此二比丘久發大心。如何以小而教導之。彼罪性者不在內外兩中間。如其心然罪垢亦然。此即無生悔之要觀也。如是是名善解奉律。今亦以此名上尸羅。上尸羅者無持無犯。犯必無生。豈以無生而令必犯。故知應以四句推持無持犯

性。名真奉律。豈要推犯名善解耶。複次下更約五名以為觀解。四分上下唯有四名。準古諸釋但存三名。謂尸羅毗尼木叉。故南山引十八法中毗尼與律二名不併。今家意者。具依諸名以存於四。名雖不併既得名律複名毗尼。是故今文從名俱用。並取根本八十誦名。即優波離一夏八十度升座誦之。故得名也。故總約五名以申觀解。若諸部異名雖隨事別立。與誦義同。故舉誦言以攝諸部。今既以十戒合為三觀。觀心五名亦約三觀。餘名可見。所言律者不取律呂之律。但約如世律令陶虞始造。蕭何以為九章者。漸分輕重委悉故也。爾雅云。法也。法律所以詮量輕重犯不犯等。觀心亦爾。詮量惑智各有輕重持犯之相。如上菩提心中等者。第一感應發心。結成三種止觀文中。粗細難易深淺巧拙等。亦是詮量之義也。人有四者。若論果報以南洲為下下。若約值佛即以南洲為上上。故大論六十二云。閻浮提以三事故尚勝於諸天。北洲不及。一能斷淫慾。二識念力。三能進精勇猛復有書般若。是故諸天來下聽法。故大經三十三云。下下因緣故生於北洲。乃至上上因緣故生於南洲。上品多種者。如六慾天及日月星。以分九品。上上他化乃至下下是星。乃至福報多種不同。如凈名云。隨其福德飯色有異。乃至諸禪各各不同。如經論中隨其義

旨。各有品類秩軸不同。可以意得不煩文者。約觀解中若橫若豎若自若他。一心異心詮量輕重。況復一一各攝無邊。但可意知豈可文具。私咨下重釋。謂章安面于大師親重咨決若諸文中直云私謂是滅後述己。初文即是述己問也。向之三觀各有三品。空為下假為中中為上。空假各三皆約發真。入中亦有三品。即以五品為下。六根為中。初住為上。則三品之中有真有似者何耶。此問且據大分而說。空假三品亦非全發真。如假三品即以三藏菩薩為下。如初番釋。入中三品亦皆發真。且約后番為此問也。答。即出大師答也。有二意。初云前三道未合者。空假二種三品之中。既對三教根緣隔異。所以分張橫對三人。人既不同皆約發真。于理無失。若入中已毫善悉融唯約六即義似於豎。又亦得下以此中道從人從教。亦得橫論。別接等三皆破一品。三人相望可非橫耶。雖複名橫證道無二。仍本而說且為橫三。豈止煮燒覆障耶者。不同律文篇聚各有根本方便後起。對心對境。若罪若事若雙若單。約報則有煮燒等輕重之相。三觀相即三諦互融。隨詮一塵一心一觀。皆遍法界。十誦中呼地獄為煮燒覆障。八熱十六通為煮燒。八寒黑暗等通為覆障。若事下比決。是則於事勸更加觀。不聞有觀而忽於事。是則一心三觀以照持犯。豈同護根制六識

【現代漢語翻譯】現代漢語譯本：旨意是，各種品類和秩序層級各不相同。可以用心領會而無需繁瑣文字表達的內容，大概觀察理解中，無論是橫向、縱向、自身還是他者，一心與異心之間，衡量輕重。更何況每一事物都包含無邊無際的意義，只能用心領會，怎能用文字完全表達？私下請教下文的重新解釋，指的是章安大師面對智者大師親自請教決疑。如果各種經文中直接說『私謂』，那就是大師滅度后，後人敘述自己的理解。最初的提問就是敘述自己的疑問。之前的『三觀』（空觀、假觀、中觀）各有三種品級：空觀為下品，假觀為中品，中觀為上品。空觀和假觀的各個品級都與『發真』（證悟真理）有關。『入中』（契入中道）也有三種品級，即以『五品』為下品，『六根』為中品，『初住』為上品。那麼，這三種品級之中，有『真』有『似』，是什麼意思呢？這個問題是根據大概情況而說的。空觀和假觀的三種品級也並非完全是『發真』。比如假觀的三種品級，就以『三藏菩薩』為下品，如最初的解釋。『入中』的三種品級都是『發真』，這裡是根據後面的解釋來回答這個問題。回答，即是出自智者大師的回答。有兩種意思。首先說『前三道未合』，空觀和假觀兩種三品之中，既然針對三教的根器和緣分不同，所以分開陳述，橫向對應三種人。人既然不同，都與『發真』有關，在道理上沒有錯誤。如果『入中』已經毫善悉融，只根據『六即』的意義，類似於縱向。又可以從下往上，因為這個中道是從人從教而來的，也可以橫向討論。『別接』等三種都破除一個品級，三種人相互比較，難道不是橫向的嗎？雖然名為橫向，但證道的本質沒有區別。仍然從根本上說，暫且說是橫向的三種。難道僅僅是煮燒覆障嗎？』不同於律文的篇章聚合，各有根本、方便和後起，針對心、針對境，無論是罪、是事，是雙重還是單一，根據果報，就有煮燒等輕重不同的表現。『三觀』相即，『三諦』互融，隨著詮釋，一塵、一心、一觀，都遍及法界。《十誦律》中稱地獄為煮燒覆障，八熱地獄和十六游增地獄為煮燒，八寒地獄和黑暗等為覆障。如果從事上進行比較判斷，那麼就是在事上勸人更加觀照，沒聽說過只做事而不觀照的。這就是用一心三觀來照亮和持有戒律，怎麼能等同於守護六根、控制六識呢？

【English Translation】 English version: The intent is that various categories and hierarchical orders differ. What can be understood intuitively without cumbersome wording, roughly observing in understanding, whether horizontal, vertical, from oneself or others, between one mind and different minds, weighing the importance. Moreover, each and every thing encompasses boundless meanings, which can only be understood intuitively; how can they be fully expressed in writing? The private consultation and re-explanation below refer to Master Zhang'an personally consulting and resolving doubts with Great Master Zhiyi. If the various scriptures directly say 'private opinion,' it means that after the passing of the Great Master, later generations are narrating their own understanding. The initial question is narrating one's own doubts. The previous 'Three Contemplations' (Kong Guan - Contemplation of Emptiness, Jia Guan - Contemplation of Provisionality, Zhong Guan - Contemplation of the Middle Way) each have three grades: Kong Guan is the lower grade, Jia Guan is the middle grade, and Zhong Guan is the upper grade. Each grade of Kong Guan and Jia Guan is related to 'awakening to truth' (Zheng Wu Zhen Li). 'Entering the Middle Way' (Qi Ru Zhong Dao) also has three grades, namely, taking the 'Five Grades' as the lower grade, the 'Six Senses' as the middle grade, and the 'Initial Abode' as the upper grade. So, among these three grades, what does it mean that there is 'true' and 'similar'? This question is based on the general situation. The three grades of Kong Guan and Jia Guan are not entirely 'awakening to truth'. For example, the three grades of Jia Guan take the 'Tripitaka Bodhisattva' as the lower grade, as in the initial explanation. The three grades of 'Entering the Middle Way' are all 'awakening to truth'; this is answering the question based on the later explanation. The answer is from Great Master Zhiyi's reply. There are two meanings. First, it says 'the previous three paths have not yet merged.' Among the three grades of Kong Guan and Jia Guan, since they are aimed at different roots and conditions of the three teachings, they are stated separately, corresponding horizontally to three types of people. Since people are different, they are all related to 'awakening to truth,' and there is no error in principle. If 'Entering the Middle Way' has already completely merged all goodness, it only relies on the meaning of 'Six Identities,' similar to verticality. It can also be from bottom to top, because this Middle Way comes from people and teachings, and can also be discussed horizontally. The three types of 'Separate Connection' all break through one grade. Comparing the three types of people, isn't it horizontal? Although it is called horizontal, the essence of attaining the Way is no different. Still speaking from the root, it is temporarily said to be three horizontal types. Is it merely boiling and covering obstacles?' It is different from the chapters and collections of the Vinaya texts, each having root, expedient, and subsequent aspects, targeting the mind and the environment, whether it is a sin or a matter, whether it is dual or single. According to karmic retribution, there are different manifestations of boiling, etc., with varying degrees of severity. The 'Three Contemplations' are mutually inclusive, and the 'Three Truths' interpenetrate. With the interpretation, a single dust, a single mind, a single contemplation, all pervade the Dharma Realm. The 《Ten Recitation Vinaya》 calls hell boiling and covering obstacles, the Eight Hot Hells and Sixteen Wandering Hells are boiling, and the Eight Cold Hells and darkness, etc., are covering obstacles. If comparing and judging from the matter, then it is to persuade people to contemplate more on the matter. I have never heard of only doing things without contemplation. This is using the One Mind Three Contemplations to illuminate and uphold the precepts. How can it be equated with guarding the six senses and controlling the six consciousnesses?

耶。

○三明犯相者。先標譬本。即是羅剎同爲愛見而作喻也。行人下略合。愛見皆能損於篇聚。故並喻羅剎來乞浮囊。愛羅剎下廣合。此中文九義二意在顯持。言文九者愛見各有九。謂五篇定及三觀。言義二者復有三別。一者愛見。二者事理。三者持犯。持犯是能判。事理是犯境。愛見是犯因。言顯持者。犯亦成持況複本凈。若從理說本凈雖持。猶名為犯。用懺凈已方複本凈。先合愛中經但五段。一者全乞喻犯四重。二者乞半喻犯十三。三乞手許喻犯偷蘭。今文稱為乞重方便。且為成於漸犯之相。故置果存因。四乞指許喻犯二提。五乞微塵喻犯吉羅。今文依經故無所改。為篇闕于提舍又剩偷蘭。為聚不開第五亦闕提舍。大乘經文佛意罕測。文殊問經篇聚亦爾。彼列五夷三蘭二提一吉。罪種雖少該攝極寬。此等並是菩薩律儀。是故不可全同三藏。若破觀境是犯律儀。即於十中犯前三戒分為五罪。五罪不同復分愛見。五中前夷及殘。各先犯次持。蘭提吉三。文相略故但存犯相。次夷罪中持相文言汝寧殺我等者。寧殺陰身戒囊叵得。乃至應云毒蛇口中等也。次殘犯相中雲摩觸等者。若分因果以對罪名具如律部。次持相中雲下意等者。犯第二篇。僧中行白。名為下意。別住名擯乃至奪其三十五事及本日等。名為治擯。

次乞重方便者則喻因蘭吉羅下舉況勸持。微塵不足損於浮囊。而惜惠于羅剎者。恐水漸入。能為沒海遠方便故。今亦如是。吉罪既為染污種類。能遠開于無救之門。第五既然餘三亦然。重罪如死故云而死。貪攀下定共戒也。定共雖即未證於真。欲違于定故即名犯。深著下即空戒也。以無隨道無著。不能破於三有之因。是故名為為有造業。假中二戒例前說之。從深著下名為犯理。次以羅剎喻見者。初文辨異。則色屬愛因此破戒。一切皆然故云觸人。無始與俱名已生惡。依見破戒或因后時推理起計。名未生惡。預識防過是故列之。故云此見雖未起。后為內外兩緣所壞而生惡見。一得少禪。二無師友。非深非久故名為少。適得根本因而生見。即生念著吉羅也。而起過患重罪也。佛在世一比丘下引事。大論十九云。有一比丘得第四禪生增上慢謂得四果。初得初禪謂得初果。乃至得第四禪謂得羅漢。恃此自高不肯進道。臨終之時見四禪陰便生邪見謂無涅槃。佛為欺我惡見生故。失禪中陰。阿鼻相現命終生彼。諸比丘問佛。阿蘭若比丘死今生何處。佛言。生阿鼻獄。諸比丘大驚。坐禪持戒便至爾耶。佛如前答竟。而說偈言。多聞持戒禪未得漏盡法。雖有是功德是事難可信。墮獄由謗佛非關第四禪。此證得少禪也。佛在世下舉況以釋

【現代漢語翻譯】現代漢語譯本：『次乞重方便者則喻因蘭吉羅下舉況勸持』，這意味著，就像因為害怕浮囊滲水而吝惜給羅剎（Rākṣasa，惡鬼）一點點東西一樣，即使是微小的灰塵也足以損壞浮囊。這是因為水會逐漸滲入，最終導致沉沒于大海，所以需要及早採取措施。現在的情況也是如此。即使是微小的罪過，也可能成為染污的種子，開啟通往無救之門。第五條（重罪）既然如此，其餘三條也是一樣。重罪如同死亡，所以說『而死』。『貪攀下定共戒也』，指的是貪愛攀緣是導致違犯定共戒（Saṃvara，戒律）的原因。雖然定共戒尚未證得真如，但如果違背了定，就構成了犯戒。『深著下即空戒也』，指的是深深執著是導致違犯空戒的原因。因為沒有隨順正道，沒有對一切事物不執著，就無法破除三有（trayo bhava，欲有、色有、無色有）之因，因此被稱為『為有造業』。假戒和中戒的例子可以參照前面的解釋。從『深著下』開始，就構成了犯理。接下來用羅剎（Rākṣasa，惡鬼）來比喻見解。最初的文句辨別了差異，即色屬於愛，因此破戒。一切都是如此，所以說『觸人』。『無始與俱名已生惡』，指的是無始以來就存在的惡。依據見解破戒，或者因為後來的推理計算而產生的，稱為『未生惡』。預先認識到並防止過錯，所以將其列出。因此說『此見雖未起，后為內外兩緣所壞而生惡見』。一是得到少量禪定，二是缺乏師友。因為不深不長久，所以稱為『少』。剛得到根本禪定就因此產生見解，立即產生念頭執著，這就是吉羅（kilāsa，一種面板病，比喻微小的罪過）。而產生的過患就是重罪。『佛在世一比丘下引事』，引用事例。《大智度論》第十九卷記載，有一位比丘得到第四禪，生起增上慢，認為自己已經證得四果（srota-āpanna，斯陀洹果、sakṛdāgāmin，斯陀含果、anāgāmin，阿那含果、arhat，阿羅漢果）。最初得到初禪，就認為自己證得初果，乃至得到第四禪，就認為自己證得阿羅漢果。依仗這種自高自大，不肯繼續修行。臨終之時，見到四禪的陰影，便生起邪見，認為沒有涅槃。佛陀欺騙了我，產生了惡見。因為這個緣故，失去了禪定，中陰身（antarā-bhava，死亡到投胎之間的狀態）顯現，阿鼻地獄（Avīci，無間地獄）的景象出現，命終之後墮入其中。諸位比丘問佛陀：『阿蘭若（āraṇya，寂靜處）的比丘死了，現在生在哪裡？』佛陀說：『生於阿鼻地獄。』諸位比丘大驚：『坐禪持戒竟然會落到這種地步嗎？』佛陀像之前一樣回答完畢，然後說偈語：『多聞持戒禪未得漏盡法，雖有是功德是事難可信。墮獄由謗佛非關第四禪。』這證明了得到少量禪定的情況。『佛在世下舉況以釋』，佛陀在世時的事例，用來解釋說明。

【English Translation】 English version: 'Ci qi chong fang bian zhe ze yu yin lan ji luo xia ju kuang quan chi' means that, just as one would be reluctant to give even a small amount to a Rākṣasa (demon) for fear of water leaking into a floating bag, even a tiny speck of dust is enough to damage the floating bag. This is because water will gradually seep in, eventually causing it to sink into the sea, so measures must be taken early. The current situation is also like this. Even a small sin can become a seed of defilement, opening the door to no salvation. Since the fifth (serious offense) is like this, the remaining three are also the same. Serious sins are like death, so it is said 'and die'. 'Tan pan xia ding gong jie ye' refers to the fact that craving and attachment are the reasons for violating the Saṃvara (precepts). Although the Saṃvara precepts have not yet attained true suchness, violating the precepts constitutes a violation if one goes against the precepts. 'Shen zhuo xia ji kong jie ye' refers to the fact that deep attachment is the reason for violating the emptiness precepts. Because there is no following of the right path, and no non-attachment to all things, one cannot break the cause of the three realms of existence (trayo bhava, the desire realm, the form realm, and the formless realm), therefore it is called 'creating karma for existence'. The examples of the false and middle precepts can be referred to the previous explanations. Starting from 'shen zhuo xia', it constitutes a violation of principle. Next, the Rākṣasa (demon) is used as a metaphor for views. The initial sentence distinguishes the difference, that is, form belongs to love, therefore breaking the precepts. Everything is like this, so it is said 'touches people'. 'Wu shi yu ju ming yi sheng e' refers to the evil that has existed since beginningless time. Breaking the precepts based on views, or arising from later reasoning and calculation, is called 'unborn evil'. Recognizing and preventing faults in advance, so it is listed. Therefore it is said 'This view, although not yet arisen, will later be destroyed by internal and external conditions and give rise to evil views'. One is obtaining a small amount of meditation, and the other is lacking teachers and friends. Because it is not deep or long-lasting, it is called 'small'. Just getting the fundamental meditation then gives rise to views, immediately giving rise to thoughts and attachments, this is kilāsa (a skin disease, a metaphor for small sins). And the resulting harm is a serious crime. 'Fo zai shi yi bi qiu xia yin shi' cites an example. The nineteenth volume of the Mahāprajñāpāramitāśāstra records that there was a bhikkhu who attained the fourth dhyana and developed arrogance, thinking that he had attained the four fruits (srota-āpanna, sakṛdāgāmin, anāgāmin, arhat). Initially attaining the first dhyana, he thought he had attained the first fruit, and even attaining the fourth dhyana, he thought he had attained arhatship. Relying on this arrogance, he was unwilling to continue practicing. At the time of his death, seeing the shadows of the four dhyanas, he developed the wrong view, thinking that there was no nirvana. The Buddha deceived me, and evil views arose. For this reason, he lost his meditation, the antarā-bhava (the state between death and rebirth) appeared, and the scene of Avīci (the hell of incessant suffering) appeared, and after his death he fell into it. The bhikkhus asked the Buddha: 'Where is the bhikkhu of Āraṇya (a quiet place) who died now born?' The Buddha said: 'Born in Avīci hell.' The bhikkhus were greatly surprised: 'Does sitting in meditation and upholding the precepts lead to this kind of situation?' The Buddha finished answering as before, and then said the verse: 'Hearing much, upholding the precepts, meditation has not attained the Dharma of exhaustion of outflows, although there is this merit, this matter is difficult to believe. Falling into hell is due to slandering the Buddha, not related to the fourth dhyana.' This proves the situation of obtaining a small amount of meditation. 'Fo zai shi xia ju kuang yi shi', the example of the Buddha's time in the world, is used to explain.

師友意也。大師在世尚有僻計生見之人。況滅后無師不得禪者。又惡見者。如譬喻經賢愚經並云。佛在舍衛。有婆羅門邪見與五百弟子相隨。莫不歸敬。因與佛弟子觸試不如。恥見本群沒水而死。佛言。彼有二罪。一毒盛。二謗佛。佛言。今墮阿鼻。故大虛空藏等者。彼虛空孕經下卷。文列六重。第三云。複次善男子。或有初行菩薩見他眾生作如是言。仁者勿行毗尼戒律。勿為精進速發菩提心速誦經典。作身口意惡。因為惡故即得清凈。是名第三重罪。云何下正明犯相。亦先事犯后理犯。初事犯中亦先明五罪。犯十中三。食啖人狗喻破世出世因果。此從優劣為譬也。破正見威儀等者。起見即破正見。應引大經十二等。文無者略。犯前三聚名破戒。犯下四聚名破威儀。四邪五邪名破正命。邪法活命故云邪命。四邪者。一方邪。謂通國使命。二維邪。謂醫方卜相。三仰邪。謂仰觀星宿。四下邪。謂種植根栽五穀等類。亦曰四口食。故大論舍利弗乞食。有一女人問舍利弗言。汝方口食耶。乃至下口食耶。皆答言不。女人言。何食耶。舍利弗次第解釋四種食已云。我唯乞食自活。五邪者。一為利養故現奇特相。二為利養故自說功德。三卜相吉兇為人說法。四高聲現威令人畏敬。五說所得供養以動人心。此等並是高名上輩所慎。

【現代漢語翻譯】現代漢語譯本：師友的意義在於此。大師在世時尚且有行為乖僻、固執己見之人，更何況佛陀滅度后，沒有老師指導就無法領悟禪法的人，以及那些持有錯誤見解的人呢？例如《譬喻經》、《賢愚經》都記載說，佛陀在舍衛國時，有一個持邪見的婆羅門，有五百個弟子跟隨他，人們都歸順敬仰他。後來他與佛陀的弟子辯論失敗，感到羞恥，爲了不見原來的追隨者而投水自盡。佛陀說：『他犯了兩種罪過，一是心懷強烈的惡意，二是誹謗佛陀。』佛陀說：『他現在墮入阿鼻地獄。』至於《大虛空藏經》等，那部《虛空孕經》下卷，經文列舉了六重罪。第三重罪說：『此外，善男子，或者有初學菩薩見到其他眾生，就對他們說：仁者，不要修行毗尼（Vinaya，戒律），不要精進，要快速發起菩提心，快速誦讀經典，造作身口意惡業，因為造作惡業的緣故就能得到清凈。』這就是第三重罪。』『云何』以下，正式說明觸犯的相狀，也是先觸犯事相，后觸犯道理。最初的事相觸犯中，也先說明五種罪過，觸犯十種罪中的三種。吃人肉、狗肉，比喻破壞世間和出世間的因果。這是從優劣的角度來比喻的。『破正見威儀等』，生起邪見就破壞了正見。應該引用《大經》的十二種等等，經文中沒有的就省略。觸犯前面的三聚（戒），叫做破戒；觸犯後面的四聚（戒），叫做破威儀；四邪、五邪，叫做破正命。用邪法來維持生命，所以叫做邪命。四邪是：一、方邪，指通國的使者；二、維邪，指醫方、卜相；三、仰邪，指仰觀星宿；四、下邪，指種植根栽、五穀等類。也叫做四口食。所以《大智度論》中，舍利弗（Sariputra）乞食時，有一個女人問舍利弗說：『你是方口食嗎？』乃至『你是下口食嗎？』都回答說不是。女人問：『那你是吃什麼呢？』舍利弗依次解釋了四種食后說：『我只是乞食自活。』五邪是：一、爲了獲得利養而顯現奇特的相狀；二、爲了獲得利養而自我宣揚功德；三、占卜吉兇，為人說法；四、高聲喧譁，顯現威勢，使人畏懼敬畏；五、宣說自己獲得的供養，以此來打動人心。這些都是高名上輩之人所應該謹慎的。

【English Translation】 English version: This is the meaning of having virtuous teachers and friends. Even when the Great Master was alive, there were those with eccentric behavior and stubborn opinions. How much more so after the Buddha's Parinirvana, when there are those who cannot attain Chan (Dhyana, meditation) without a teacher, and those who hold wrong views? For example, the 'Sutra of Parables' and the 'Sutra of the Wise and Foolish' both record that when the Buddha was in Sravasti (Savatthi), there was a Brahman (Brahmana) with wrong views, followed by five hundred disciples, who all revered and respected him. Later, he debated with the Buddha's disciples and failed, feeling ashamed, he drowned himself to avoid seeing his original followers. The Buddha said, 'He committed two sins: first, harboring intense malice; second, slandering the Buddha.' The Buddha said, 'He is now fallen into Avici (Avici hell).' As for the 'Mahavairocana Sutra' and others, the lower volume of the 'Garbhadhatu Sutra' lists six heavy offenses. The third heavy offense says: 'Furthermore, good man, there may be newly practicing Bodhisattvas who see other sentient beings and say to them: Benevolent ones, do not practice Vinaya (Vinaya, precepts), do not be diligent, quickly arouse Bodhicitta (Bodhicitta, the mind of enlightenment), quickly recite scriptures, create evil deeds of body, speech, and mind, because by creating evil deeds, one can attain purity.' This is the third heavy offense.' 'How' below, formally explains the characteristics of the offenses, which are also offenses against the matter first, and then offenses against the principle. In the initial offenses against the matter, it first explains five kinds of offenses, violating three of the ten kinds of offenses. Eating human flesh and dog meat is a metaphor for destroying the causes and effects of the mundane and supramundane. This is a metaphor from the perspective of superiority and inferiority. 'Destroying right view and deportment, etc.,' arising wrong view destroys right view. One should cite the twelve kinds of the 'Great Sutra,' etc., which are omitted if not in the scripture. Violating the first three groups (of precepts) is called breaking the precepts; violating the last four groups (of precepts) is called breaking deportment; the four wrong and five wrong are called breaking right livelihood. Using wrong Dharma to sustain life is called wrong livelihood. The four wrong are: first, directional wrong, referring to envoys of the entire country; second, dimensional wrong, referring to medicine and divination; third, upward wrong, referring to observing the stars; fourth, downward wrong, referring to planting roots, grains, and other kinds. It is also called the four kinds of food. Therefore, in the 'Mahaprajnaparamita Sastra,' when Sariputra (Sariputra) was begging for food, a woman asked Sariputra, 'Do you eat directional food?' and even 'Do you eat downward food?' He answered no to all. The woman asked, 'Then what do you eat?' Sariputra explained the four kinds of food in order and said, 'I only beg for food to sustain myself.' The five wrong are: first, displaying extraordinary appearances in order to gain profit and offerings; second, self-proclaiming merits in order to gain profit and offerings; third, divining good and bad omens and expounding the Dharma for others; fourth, shouting loudly and displaying power to make people fear and respect; fifth, proclaiming the offerings one has received in order to move people's hearts. These are all things that those of high reputation and upper class should be cautious about.

應非寡德末流所窺。或重方便乃至吉羅準愛中說。謂諸法下重明過相。從初乃至永沒例前吉羅乃至而死。當知此人下結破僻計。近尚等者。近謂見心遠謂諦理。既以惡空下例前貪攀等乃至破律儀戒。堅執見下例前貪五欲故破于理戒。當知下結中。云尚不得人天涅槃者。人天中樂亦名涅槃。何不引無行等者。經中總有七十餘行偈。汝何不引終不破于戒等文。獨引貪慾是道文耶。況復經說欲是道者。只云道性不出于欲。亦云欲性不離於道。約理云即約事須離。而汝錯計謂欲是道。若爾。只有道即是淫。何曾淫即是道。經又云。見有無法異。是不離有無。若知有無等超勝成佛道。汝唯見有尚不見無。況有無等經又云。道及淫怒癡是一法平等。意亦如前。◎

止觀輔行傳弘決卷第四之一

止觀輔行傳弘決卷第四之二

唐毗陵沙門湛然述

◎複次下持犯不定。即是和合前之二門。前之二門持則具持十戒。犯則具犯十戒。故云一向。今合判者。十中前四屬戒后六屬乘。乘戒互動四句分別。若二俱句屬前二門。二交絡句屬此中意。故云不定。故此四句文四義二意在俱持。以非顯是是故重辨。言義二者所謂乘戒。若通論下欲明四句。先判通別。若云十法通名為戒如前所說。謂道定等亦名戒故。亦可十法通名為

【現代漢語翻譯】現代漢語譯本不應是那些德行淺薄、地位低下的人所能窺測的。或者重視方便法門，乃至在吉羅（Kilava，一種戒律）準愛中宣說。說諸法之下，著重闡明過患的表相。從最初乃至永遠沉沒，如同之前的吉羅乃至死亡。應當知道，此人是下品結使，破除了偏頗的計較。『近尚等者』，『近』是指見心，『遠』是指諦理。既然用惡空來比喻之前的貪攀等，乃至破毀律儀戒。堅執己見，如同之前貪戀五欲，所以破毀了理戒。應當知道下品結使中，說『尚且不能得到人天涅槃』，人天中的快樂也稱為涅槃。『為什麼不引用無行等』，經中總共有七十多行偈頌，你為什麼不引用『終不破于戒』等文句，而只引用『貪慾是道』的文句呢？況且經中說欲是道，只是說『道性不出于欲』，也說『欲性不離於道』，從理上說即是，從事上必須遠離。而你錯誤地認為欲是道。如果這樣，只有道即是淫，何曾有淫即是道？經中又說，『見有無法異，是不離有無』，如果知道有無平等，就能超越成就佛道。你只見到有，尚且沒有見到無，更何況有無平等？經中又說，『道及淫怒癡是一法平等』，意思也如之前所說。

《止觀輔行傳弘決》卷第四之一

《止觀輔行傳弘決》卷第四之二

唐毗陵沙門湛然述

◎再次，持犯不定，就是和合之前的二門。之前的二門，持則具持十戒，犯則具犯十戒，所以說『一向』。現在合判，十戒中前四條屬於戒，后六條屬於乘。乘戒互動，四句分別。如果二俱句屬於前二門，二交絡句屬於此中意，所以說『不定』。所以這四句，文有四義，意在俱持。因為非顯是，所以重新辨析。『言義二者』，所謂乘戒。如果通論，想要闡明四句，先判通別。如果說十法通名為戒，如前所說，說道定等也名為戒，也可以說十法通名為

【English Translation】 English version It should not be窺測(kuī cè, peered at) by those of meager virtue and low status. Or 重(zhòng, emphasize) the expedient means, even to the point of speaking within the 吉羅(Kilava, a type of precept) 準愛(zhǔn ài, standard of love). Saying that under all dharmas, 重明(zhòng míng, emphasize clarifying) the 相(xiàng, appearance) of faults. From the beginning until eternal submersion, like the previous 吉羅(Kilava) until death. It should be known that this person is a 下結(xià jié, lower binding), breaking through biased 計(jì, calculations). 『近尚等者(jìn shàng děng zhě, those who value the near)』，『近(jìn, near)』 refers to 見心(jiàn xīn, seeing mind)，『遠(yuǎn, far)』 refers to 諦理(dì lǐ, truth principle). Since using evil emptiness to compare to the previous 貪攀(tān pān, greedy clinging) etc., even to breaking the 律儀戒(lǜ yí jiè, precepts of discipline). Firmly clinging to one's own views, like the previous 貪(tān, greed) for the five desires, therefore breaking the 理戒(lǐ jiè, precepts of principle). It should be known that in the 下結(xià jié, lower binding), saying 『尚不得人天涅槃(shàng bù dé rén tiān niè pán, still cannot obtain human and heavenly nirvana)』, the happiness in the human and heavenly realms is also called nirvana. 『Why not cite 無行等(wú xíng děng, no practice etc.)』, there are more than seventy lines of verses in the sutra, why don't you cite the sentences such as 『終不破于戒(zhōng bù pò yú jiè, will never break the precepts)』, but only cite the sentence 『貪慾是道(tān yù shì dào, greed is the path)』? Moreover, the sutra says that desire is the path, it only says 『道性不出于欲(dào xìng bù chū yú yù, the nature of the path does not come out of desire)』, and also says 『欲性不離於道(yù xìng bù lí yú dào, the nature of desire is not separate from the path)』, from the perspective of principle it is that, from the perspective of practice it must be separated. But you mistakenly think that desire is the path. If so, only the path is lust, how could lust ever be the path? The sutra also says, 『見有無法異，是不離有無(jiàn yǒu wú fǎ yì, shì bù lí yǒu wú, seeing existence and non-existence as different is not separate from existence and non-existence)』, if you know that existence and non-existence are equal, you can transcend and achieve the Buddha path. You only see existence, and have not yet seen non-existence, let alone the equality of existence and non-existence? The sutra also says, 『道及淫怒癡是一法平等(dào jí yín nù chī shì yī fǎ píng děng, the path and lust, anger, and ignorance are one dharma equal)』, the meaning is also as previously stated.

《止觀輔行傳弘決(Zhǐ Guān Fǔ Xíng Zhuàn Hóng Jué)》 Volume Four, Part One

《止觀輔行傳弘決(Zhǐ Guān Fǔ Xíng Zhuàn Hóng Jué)》 Volume Four, Part Two

Written by 沙門湛然(Shā Mén Zhàn Rán) of 毗陵(Pí Líng) during the Tang Dynasty

◎Again, 持犯不定(chí fàn bù dìng, upholding and violating are uncertain), is the 和合(hé hé, harmonizing) of the previous two gates. The previous two gates, upholding means fully upholding the ten precepts, violating means fully violating the ten precepts, therefore it is called 『一向(yī xiàng, one-sided)』. Now, combining to judge, the first four of the ten precepts belong to precepts, and the last six belong to the vehicle. The vehicle and precepts interact, and are distinguished by four sentences. If the two-俱(jù, both) sentence belongs to the previous two gates, the two-交絡(jiāo luò, intertwined) sentence belongs to the meaning in this, therefore it is called 『不定(bù dìng, uncertain)』. Therefore, these four sentences have four meanings in the text, and the intention is in both upholding. Because it is 非顯是(fēi xiǎn shì, not revealing what is), it is re-analyzed. 『言義二者(yán yì èr zhě, the two of words and meanings)』, refers to the vehicle and precepts. If generally discussing, wanting to clarify the four sentences, first judge the general and specific. If saying that the ten dharmas are generally called precepts, as previously said, saying that 道定等(dào dìng děng, path, samadhi, etc.) are also called precepts, it can also be said that the ten dharmas are generally called

乘皆能動出。謂前四戒出三途故。欲分四句應從別義。故前四為戒后六為乘。各分三品以對緩急。又亦可戒福相對以為四句。無戒有福如王家象。有戒無福如比丘乞食不得。戒福具足如受供比丘。無福無戒如餓狗餓鬼。復應福慧有無互為四句。是句應具福慧二嚴乘戒兼急。事理無瑕者。事即前四理即后六。圓人一生有超登十地之義。故云一生可獲。南嶽云。一生望入銅輪但凈六根。又云。能修四安樂行一生得入六根。極大遲者不出三生。若為名聞利養則累劫不得。華嚴利鈍根者。只是別圓人耳。其中品數約前銓量中說可見。次句者等不俱急。如大經文乍惡道身而得聞法。終不人天身而不聞法。聞法則生死有期。人天或退入三惡。文從極重者說故云皆為所啖。五篇並破身口咸虧。宿種仍存能專理戒。以根利故或當得道是故強於乘緩戒急。第三句中雲振丹者。約佛在世。若教流此土則知而不見。振丹兩字並恐書誤。下第十所引即云震旦。琳法師釋云。東方屬震是日出之方。故云震旦。新婆沙云脂那。西域記云至那。此聲並與震旦真丹相近故。故知並屬梵音。三億等者。大論十一云。舍衛有九億家。三億眼見佛。三億耳聞而不見。三億不聞不見。佛在舍衛二十五年而是等不聞不見。況著樂諸天耶。及生難處者。北洲及三惡加

長壽天並四智辯聰佛前佛後諸根不具。是為八難。譬如下舉譬以釋伏疑。疑雲。既不值佛何須此戒。故譬釋云冀逢恩赦。恩赦者值佛聞法。昔不修乘無聞法緣。在三界中猶如繫獄。戒善如財物。業道如大力。得人天身如命未盡。或遇佛法如逢恩赦。恐在人天猶不受化。故復斥云。若不修乘永不值佛。人天福盡還墮三途。故知修乘必不可闕。行者下。檢驗中雲此是權來引實者。既戒緩乘急墮在三途。必為法身菩薩同類引之。乃至亦為乘戒俱緩者下種誘之。若細下教判因果。四教辨因者昔修四教觀智不同以為乘種。今歷五味得道不同以明其果。

○四明懺凈中。初且徴問。既犯事理懺法如何。若犯下答。先答懺輕。律文自從第二篇下皆有悔法。懺成戒凈止觀方明。豈有而令輕戒尚理。若犯事中重罪去。謂愛成犯重。不但改觀能滅深愆。須依三昧託事附理及觀相治。方可清凈。此下明逆順十心。即是懺之方法。故云更明。次理觀下明因見解僻。未至身口不造輕重罪。亦不須用四種三昧。但轉觀令正見心自亡。僻未彰于外人故但低頭自責見若重者還於觀心修懺者。既云犯重不獨觀心。言觀心者。行於事懺必藉觀心。若無觀心重罪不滅。以觀為主故云于觀心中。引普賢觀妙勝定者。必事理合行方辦前事。方等云等者。若違

【現代漢語翻譯】現代漢語譯本：長壽天（Devaloka of Longevity）以及四種智辯（four kinds of wisdom and eloquence），佛前佛後（before and after the Buddha's appearance），諸根不具（imperfect faculties），這些被稱為八難（eight difficulties）。這就像下面的比喻，用比喻來解釋消除疑惑。疑惑在於：既然不能遇到佛，為何需要這些戒律？所以用比喻解釋說，希望遇到恩赦。恩赦指的是遇到佛並聽聞佛法。過去不修習佛乘，就沒有聽聞佛法的因緣。在三界中就像被囚禁在監獄裡。戒律的善行就像財物，業道的果報就像強大的力量。得到人天之身就像生命還沒有結束。或者遇到佛法就像遇到恩赦。擔心在人天之中仍然不受教化，所以再次斥責說：如果不修習佛乘，永遠不能遇到佛。人天的福報享盡后，還會墮入三惡道。所以知道修習佛乘絕對不能缺少。『行者下』，在檢驗中說這是權巧方便來引導真實的人。既然戒律鬆弛而佛乘急迫，墮入三惡道，必定有法身菩薩（Dharmakaya Bodhisattva）以同類身份來引導他，甚至也為那些佛乘和戒律都鬆弛的人種下善根來誘導他們。如果細緻地用下教來判斷因果，用四教來辨別因，過去修習四教的觀智不同，作為佛乘的種子。現在經歷五味而得道不同，以此來闡明其果報。四明懺凈中，首先提出疑問：既然觸犯了事相和道理，懺悔的方法應該如何？『若犯下答』，先回答懺悔輕罪。律文中從第二篇之後都有懺悔的方法。懺悔成功，戒律清凈，止觀才能明瞭。難道會有爲了輕戒而尚且講道理的情況嗎？『若犯事中重罪去』，指的是因為愛慾而犯下重罪。不僅僅是改變觀念就能消除深重的罪過，必須依靠三昧（Samadhi），依託事相附合理性，以及觀想來對治，才能清凈。下面闡明逆順十心，這就是懺悔的方法，所以說『更明』。其次，『理觀下』闡明因為見解偏頗，即使身口沒有造作輕重罪，也不需要使用四種三昧。只要轉變觀念，使之成為正見，偏頗的心自然消亡。因為偏頗沒有顯露于外人，所以只是低頭自我責備。如果見解嚴重，還要在觀心中修習懺悔。既然說是犯了重罪，就不僅僅是觀心。說觀心，指的是在事相懺悔中必須藉助觀心。如果沒有觀心，重罪不能滅除。因為以觀想為主，所以說『于觀心中』。引用普賢觀（Samantabhadra Contemplation）的妙勝定（wonderful and supreme Samadhi），必須事理結合才能辦成前面的事情。方等（Vaipulya）云云。

【English Translation】 English version: The Devaloka of Longevity and the four kinds of wisdom and eloquence, before and after the Buddha's appearance, imperfect faculties, these are called the eight difficulties (Astau Abhisamayas). It's like the following analogy, using an analogy to explain and eliminate doubts. The doubt is: since one cannot encounter the Buddha, why are these precepts needed? So explain with an analogy, hoping to encounter grace and pardon. Grace and pardon refers to encountering the Buddha and hearing the Dharma. In the past, not cultivating the Buddhayana, there is no karmic connection to hear the Dharma. Being in the Three Realms is like being imprisoned in a jail. The good deeds of precepts are like wealth, the retribution of karmic paths is like great strength. Obtaining a human or heavenly body is like life not yet ending. Or encountering the Buddha-dharma is like encountering grace and pardon. Fearing that one may still not be transformed in the human and heavenly realms, so it is rebuked again: if you do not cultivate the Buddhayana, you will never encounter the Buddha. When the blessings of humans and devas are exhausted, you will still fall into the three evil paths. So know that cultivating the Buddhayana is absolutely indispensable. '行者下', in the examination it says that this is a skillful means to guide the real person. Since the precepts are lax and the Buddhayana is urgent, falling into the three evil paths, there must be a Dharmakaya Bodhisattva (法身菩薩) to guide him with the same kind of identity, and even plant good roots to induce those who are lax in both the Buddhayana and the precepts. If the lower teaching is used to judge cause and effect in detail, and the four teachings are used to distinguish the cause, the different contemplative wisdom of cultivating the four teachings in the past is used as the seed of the Buddhayana. Now, experiencing the five flavors and attaining the Tao differently is used to clarify its retribution. In the 'Fourfold Illumination of Repentance and Purification', first raise the question: since one has violated both phenomena and principle, what should be the method of repentance? '若犯下答', first answer the repentance of minor offenses. The Vinaya texts all have methods of repentance from the second chapter onwards. If repentance is successful, the precepts are pure, and Samatha-vipassana (止觀) can be understood. Could there be a situation where one still talks about principle for the sake of minor precepts? '若犯事中重罪去', refers to committing a serious offense because of desire. It is not only changing one's views that can eliminate deep sins, one must rely on Samadhi (三昧), rely on phenomena to attach to rationality, and use contemplation to counteract them in order to be purified. The following clarifies the ten minds of reverse and forward, which is the method of repentance, so it says '更明'. Secondly, '理觀下' clarifies that because of biased views, even if the body and mouth have not committed minor or serious offenses, there is no need to use the four kinds of Samadhi. As long as one transforms one's views to become right views, the biased mind will naturally disappear. Because the bias is not revealed to outsiders, one only bows one's head and blames oneself. If the views are serious, one must also cultivate repentance in the mind of contemplation. Since it is said that one has committed a serious offense, it is not only contemplation. Saying contemplation refers to the fact that one must use contemplation in the repentance of phenomena. If there is no contemplation, serious offenses cannot be eliminated. Because contemplation is the main thing, it is said '于觀心中'. Quoting the wonderful and supreme Samadhi (妙勝定) of Samantabhadra Contemplation (普賢觀), one must combine phenomena and principle to accomplish the previous things. Vaipulya (方等) says and so on.

三歸而歸邪師邪法邪眾破於五戒乃至二百五十戒中重罪。即成佛法死人。因懺戒復故云還生。南山亦立無生懺法總列三種。一者諸法性空無我。此理照心名為小乘。二者諸法本相是空。唯情妄見。此理照用屬小菩薩。三者諸法外塵本來無實。此理深妙唯意緣知。是大菩薩佛果證行。南山此文雖即有據。然第一判屬小乘。小乘且無懺重之理。況復此位已隔初心。第二第三複屬菩薩及以佛果。凡夫欲依措心無地。今之所立直明凡下。欲用大乘悔重罪者。當依方等普賢觀等。是故南山判位太高初心無分。高位無罪何須列之。若人下明久近者不出過現。若運十心窮於無始無明顛倒。何罪不消。又世有愚者。謂心無生諸法亦無復造新罪。夫造罪者必依三毒。真無生人福尚不作豈況罪耶。以罪與福俱順生死故也。言懺悔者。如大經十七耆婆語阇王言。修一善心能破百萬種惡。如少金剛能壞須彌。亦如小火能燒一切。如少毒藥能害眾生。小善亦爾能壞大惡。雖名小善其實是大。為是義故應須懺悔。懺悔只是三業善耳。此中文立二十義分三二。意有遠近。言三二者。一逆順二愛見三事理。逆順是功能。愛見是犯因。事理是所顯。言遠近者近在復凈遠期正行。于中先列順流十心從細至粗。初由一念無始無明。乃至成就一闡提罪。次逆流十

【現代漢語翻譯】現代漢語譯本三歸依卻歸依邪師、邪法、邪眾，破壞五戒乃至二百五十戒中的重罪，就成了佛法中的『死人』。因為懺悔戒律的緣故，所以說『還生』。南山律師也建立了無生懺法，總共列出三種：第一種是諸法性空無我，用這個道理來觀照內心，屬於小乘。第二種是諸法本相是空，只是情識妄見，用這個道理來觀照作用，屬於小菩薩。第三種是諸法外在的塵埃本來沒有實體，這個道理深奧微妙，只有用意念去體悟，是大菩薩和佛果的證悟之行。南山律師的這段文字雖然有依據，但是第一種判為小乘，小乘本來就沒有懺悔重罪的道理，更何況這個層次已經遠離了初發心。第二種和第三種又屬於菩薩以及佛果的境界，凡夫想要依靠它來用心，沒有著力之處。現在所建立的，直接說明凡夫下劣之人，想要用大乘法門來懺悔重罪，應當依靠《方等經》、《普賢觀經》等。所以南山律師判定的層次太高，初學者沒有份。高位之人沒有罪，又何必列出來呢？如果有人在下面說明時間長短，也不超過過去和現在。如果運用十種心，窮盡無始以來的無明顛倒，什麼罪不能消除呢？又世上有些愚蠢的人，認為心沒有生起，諸法也沒有，就不會再造新的罪業。要知道，造罪的人必定依靠貪嗔癡三毒。真正無生的人，福都不做，何況是罪呢？因為罪和福都順應生死輪迴的緣故。說到懺悔，如《大涅槃經》第十七卷中耆婆對阿阇世王說：『修習一個善心，能破百萬種惡，如同少量金剛能摧毀須彌山，也像小火能燒燬一切，如同少量毒藥能傷害眾生，小善也是這樣，能摧毀大惡。』雖然名為小善，其實是大善。爲了這個緣故，應當懺悔。懺悔只是身口意三業的善行而已。這段文字建立了二十個義理，分為三二，意義有遠近。所說的三二，一是逆順，二是愛見，三是事理。逆順是功能，愛見是犯因，事理是所顯現。所說的遠近，近的是恢復清凈，遠的是期望正行。其中先列出順流的十種心，從細微到粗重，最初由一念無始無明，乃至成就一闡提（icchantika）罪。其次是逆流的十種心。

【English Translation】 English version Taking refuge in the Three Refuges, yet taking refuge in evil teachers, evil Dharma, and evil Sangha, breaking the five precepts and even the heavy offenses among the two hundred and fifty precepts, one becomes a 'dead person' in the Buddha-dharma. Because of repentance of the precepts, it is said 'rebirth'. Lawyer Nanshan also established the 'no-birth' repentance method, listing three types in total: The first is that all dharmas are empty in nature and without self. Using this principle to illuminate the mind belongs to the Hinayana. The second is that the original nature of all dharmas is empty, only emotional delusions are seen. Using this principle to illuminate function belongs to the lesser Bodhisattvas. The third is that external dust of all dharmas is originally without substance. This principle is profound and subtle, only known by intentional awareness. It is the practice of great Bodhisattvas and the attainment of Buddhahood. Although this text by Nanshan has a basis, the first is judged to belong to the Hinayana. The Hinayana originally has no principle of repenting heavy offenses, let alone this level is already far from the initial aspiration. The second and third again belong to the realm of Bodhisattvas and the fruit of Buddhahood. Ordinary people who want to rely on it to focus their minds have no place to exert effort. What is now established directly explains that ordinary and inferior people who want to use the Mahayana Dharma to repent of heavy offenses should rely on the Fangdeng Sutra and the Universal Worthy Contemplation Sutra, etc. Therefore, the level determined by Nanshan is too high, and beginners have no share. Those in high positions have no sins, so why list them? If someone explains the length of time below, it does not exceed the past and present. If one uses the ten minds to exhaust the beginningless ignorance and inversion, what sin cannot be eliminated? Furthermore, there are some foolish people in the world who think that if the mind does not arise and all dharmas do not exist, then new sins will not be created. One must know that those who create sins must rely on the three poisons of greed, hatred, and delusion. Those who are truly without birth do not even do good deeds, let alone sins? Because both sins and blessings accord with the cycle of birth and death. Speaking of repentance, as in the seventeenth volume of the Great Nirvana Sutra, Jivaka said to King Ajatashatru: 'Cultivating one good mind can break a million kinds of evil, just as a small amount of diamond can destroy Mount Sumeru, and like a small fire can burn everything, just as a small amount of poison can harm sentient beings, so too is small goodness, it can destroy great evil.' Although it is called small goodness, it is actually great goodness. For this reason, one should repent. Repentance is only the good deeds of the three karmas of body, speech, and mind. This text establishes twenty meanings, divided into three twos, with meanings of near and far. The so-called three twos are: one, reverse and順(shùn) (accordance); two, love and view; three, phenomena and principle. Reverse and accordance are functions, love and view are the causes of offenses, and phenomena and principle are what is manifested. The so-called near and far, near is restoring purity, and far is hoping for right practice. Among them, the ten minds of flowing with the current are listed first, from subtle to gross, initially from a single thought of beginningless ignorance, and even to the accomplishment of icchantika (one who has cut off all roots of good) sins. Next are the ten minds of reversing the current.

心則從粗至細。故先翻破一闡提罪乃至方達無明性空。先順流中見愛同是從細至粗順於生死。是故順流同立一門。至逆流中方分愛見。初順流中言魯扈等者。無慚不順之貌。次是為下總結及明來意。次逆流二。先愛次見。初愛者。初正信因果中。孱者現也。咄哉無鉤者咄嗟驚愕。知我宿為無慚之人。而今自愧。昔無信鉤致造重罪。如狂象無鉤不可控制。今以慚愧鉤鉤無慚心象。是故大經有二白法能救眾生。一慚二愧。慚者自不作罪。愧者發露向人。又慚者內自愧恥。愧者不令他作。慚人愧天等諸解不同。若無慚愧名為畜生。千載者乃是隨俗之言。一失人身萬劫不復。綿邈者遠貌也。三界長途應以萬行而為資糧。生死曠海應以智慧而為船筏。是故應當怖畏無常預辦資糧預修船筏。一旦瞑目當復仗誰。故云安寄。此無常法賢聖棄者非恃怙故。無母可恃無父可怙。不能生長出世善身。名無恃怙。年事稍去等者寄年事者而為語端。言風刀者。人命欲盡必為業力散風所解。如解韛囊使息風不續。如解溝瀆使血脈不流。如解機關使筋節不應。如解火炬使暖氣滅盡。如解壞器使骨肉分離。四大既分應遭塗炭。如何端拱不修善本耶。如野干者。大論十三云。譬如野干在林樹間。依諸師子及虎豹等。求其餘肉以自存活。時間空闕夜半逾城

。深入人舍求肉不得。避走睡息不覺竟夜惶怖無計。始欲起行慮不自免。住懼死痛便詐死在地。眾人來見。有一人言須野干耳。即便截去。野干自念。截耳雖痛但令身在。次一人來言須其尾。復自念言截尾小事。次一人言須野干牙。野干自念。取者轉多。儻取我頭則無活路。即從地起奮力絕勇。間關歷涉徑得自濟。行者之心求脫苦難亦復如是。生不修如失耳。老不修如失尾。病不修如失牙。豈更至死則如失頭。以老病時猶自寬者。可有差期。死事不奢自知無冀。如阿輸柯王等者。大論二十云。阿育王宮常供六萬羅漢。王阿輸柯是育王弟。每見眾僧受王供養。便云何得而常受供。王言。雖受常觀無常何暇貪染。弟常不信。王欲調之密遣人教擅登王位。王便侯得而問之言。國二主耶。即欲誅罰。且令七日受閻浮提主。過是當殺。七日之內恣意五欲。一日過已。即令旃陀羅振鈴告云。一日已過餘六日在當死。如是滿七日已振鈴云。七日已過今日當死。王便問言。閻浮提主受樂暢不。答言。我都不見不聞不覺。何以故。旃陀羅日日振鈴高聲唱言。七日之中已爾許日過。爾許日在當死。我聞是聲雖作閻浮提主得妙五欲。以憂深故不聞不見。是故當知多樂力弱。若人遍身受樂一處針刺。眾樂都息但覺刺痛。王言。比丘亦爾。但觀無

【現代漢語翻譯】深入人家想要找肉卻找不到。躲避逃走，睡著休息也不得安寧，整夜都驚慌恐懼，毫無辦法。開始想要起身逃走，又擔心不能倖免。停留在原地又害怕死亡的痛苦，於是就假裝死在地上。眾人來了看見了它。其中一人說需要野干（一種動物，類似豺狼）的耳朵。隨即就把它（野干）的耳朵割去了。野干自己心想，割掉耳朵雖然痛苦，但只要身體還在就好。接著又一人來說需要它的尾巴。它又心想，割掉尾巴是小事。再一人說需要野乾的牙齒。野干心想，索取的人越來越多，如果有人要取我的頭，那就沒有活路了。於是就從地上起來，奮力鼓起勇氣，艱難地經歷各種險阻，終於得以逃脫。修行之人想要脫離苦難，也應當像這樣。活著的時候不修行，就像失去了耳朵。年老的時候不修行，就像失去了尾巴。生病的時候不修行，就像失去了牙齒。難道要等到死亡來臨，就像失去了頭一樣嗎？在年老生病的時候還自我寬慰的人，或許還有好轉的希望。但死亡的事情是無法奢望的，自己也知道沒有希望了。就像阿輸柯王（Ashoka，印度孔雀王朝的國王）等人那樣。《大智度論》第二十卷中說，阿育王（Ashoka，印度孔雀王朝的國王）的王宮經常供養六萬羅漢（Arhat，已證得阿羅漢果位的修行者）。阿輸柯王是阿育王的弟弟。他每次看到眾僧接受國王的供養，就說：『如何才能常常接受供養呢？』國王說：『雖然接受供養，但常常觀察無常，哪裡有空閑貪戀染著呢？』弟弟常常不相信。國王想要調伏他，就秘密派人教唆他擅自登上王位。國王便假裝不知情地去質問他，說：『難道國家有兩個君主嗎？』隨即就要誅殺他，但先讓他享受七天的閻浮提（Jambudvipa，指我們所居住的這個世界）之主的權力，過了這七天再殺他。在這七天之內，讓他隨意享受五欲（色、聲、香、味、觸）。一天過去後，就讓旃陀羅（Chandala，印度種姓制度中的賤民）搖鈴宣告說：『一天已經過去了，還剩下六天就要死了。』這樣滿了七天後，旃陀羅搖鈴說：『七天已經過去了，今天就要死了。』國王便問他說：『作為閻浮提之主，享受快樂了嗎？』他回答說：『我什麼都沒看見，什麼都沒聽見，什麼都沒感覺到。為什麼呢？因為旃陀羅每天搖鈴高聲宣告說，七天之中已經過了多少天，還剩下多少天就要死了。我聽到這個聲音，即使作為閻浮提之主，得到美妙的五欲享受，也因為憂愁太深，什麼都聽不見，什麼都看不見。』所以應當知道，快樂越多，力量越弱。如果一個人全身都感到快樂，但有一個地方被針刺了一下，所有的快樂都會消失，只感覺到刺痛。國王說：『比丘（Bhikkhu，佛教出家男眾）也是這樣，只要觀察無常，就...

【English Translation】 Deep into people's homes seeking meat, but finding none. Avoiding and fleeing, unable to rest peacefully even while sleeping, filled with panic and fear throughout the night, with no solution. Initially wanting to rise and escape, yet fearing not being spared. Remaining in place, dreading the pain of death, so it feigned death on the ground. The crowd came and saw it. One person said they needed a jackal's (a type of animal similar to a wolf) ear. Immediately, they cut off its ear. The jackal thought to itself, 'Although cutting off my ear is painful, at least my body remains.' Then another person came and said they needed its tail. It thought again, 'Cutting off my tail is a small matter.' Then another person said they needed the jackal's teeth. The jackal thought, 'The number of people taking things is increasing. If someone takes my head, there will be no way to live.' So it rose from the ground, mustered its courage, and with great effort, overcame various dangers, finally managing to escape. The mind of a practitioner seeking to escape suffering should be like this. Not cultivating when alive is like losing an ear. Not cultivating when old is like losing a tail. Not cultivating when sick is like losing teeth. How can one wait until death arrives, which is like losing one's head? Those who comfort themselves when old and sick may still have hope for improvement. But the matter of death cannot be hoped for, and one knows there is no hope. Like King Ashoka (Ashoka, an Indian emperor of the Maurya Dynasty) and others. The Mahaprajnaparamita-sastra (Great Discourse) volume 20 says that King Ashoka's (Ashoka, an Indian emperor of the Maurya Dynasty) palace regularly provided offerings to 60,000 Arhats (Arhat, one who has attained enlightenment). King Ashoka's brother was King Ashoka. Every time he saw the monks receiving offerings from the king, he would say, 'How can one always receive offerings?' The king said, 'Although receiving offerings, one constantly contemplates impermanence, where is there time to be greedy and attached?' The brother often did not believe this. The king, wanting to subdue him, secretly sent people to incite him to usurp the throne. The king then pretended not to know and questioned him, saying, 'Are there two rulers in the country?' He was about to punish him, but first allowed him to enjoy the power of being the ruler of Jambudvipa (Jambudvipa, refers to the world we live in) for seven days, after which he would be killed. Within these seven days, he was allowed to indulge in the five desires (form, sound, smell, taste, touch) as he pleased. After one day had passed, he had a Chandala (Chandala, a person of mixed-caste parentage in India) ring a bell and announce, 'One day has passed, and there are six days left until death.' After seven days had passed, the Chandala rang the bell and said, 'Seven days have passed, and today you will die.' The king then asked him, 'As the ruler of Jambudvipa, did you enjoy yourself?' He replied, 'I saw nothing, heard nothing, and felt nothing. Why? Because the Chandala rang the bell every day, loudly proclaiming that so many days had passed out of the seven days, and so many days were left until death. Hearing this sound, even as the ruler of Jambudvipa, enjoying the wonderful five desires, I heard and saw nothing because of my deep sorrow.' Therefore, one should know that the more pleasure there is, the weaker the strength becomes. If a person feels pleasure all over their body, but is pricked by a needle in one place, all the pleasure will disappear, and only the pain of the prick will be felt. The king said, 'It is the same for a Bhikkhu (Bhikkhu, a Buddhist monk), as long as one contemplates impermanence, then...'

常苦空無我。何暇貪著念受供養。翻破不畏惡道心者。念彼惡道如聞鈴聲不久斷頭。法句經云。昔有天帝自知命終生於驢中。愁憂不已云。救苦厄者唯佛世尊。便至佛所稽首伏地歸依于佛。未起之間其命便終生於驢胎。鞚斷破他陶家壞器。器主打之遂傷其胎還入天帝身中。佛言。殞命之際歸依三寶罪對已畢。天帝聞之得初果。故暫歸依即能翻破惡道心也。發露者大經十七云。智者有二。一者性不作惡。二者發露向人。愚者亦二。一者作罪。二者覆藏。玉之外病為瑕。玉之內病為疵。故可以譬隱顯二過。若覆瑕疵名無慚愧。賊毒惡草等者。若發露者。如檢偷賊不令密住。如剪毒樹留則長惡。如拔惡草留則滋蔓。根露等者。夫罪由心覆。若翻前覆心如伐樹得根竭流得源。則條枯流竭若覆等者。罪是惡因覆則不滅。人覆罪故成不良人。良者善也。迦葉等者。佛隨機宜貴在罪滅。若私若眾靡有常科。大經十七云。覆藏者漏。不覆藏者名為無漏。若作罪不覆罪則微薄。其餘行法等者。除方等頭陀。其餘諸經如般舟占察金光明等及以僧常六時行儀。不云向人即是其類。如陰隱有癰等者。作罪未露如隱陰癰。儻至來報如則死也若決果等者。一懺已後生決定想得無罪處名之為果。果敢也。故須斷奠無使復續。如初犯等者。原赦也。初已

【現代漢語翻譯】現代漢語譯本常受苦、空、無我的道理，哪裡還有閑暇貪戀執著，希望接受供養呢？能夠翻然悔悟，打破不畏懼墮入惡道之心的人，想到那惡道就像聽到即將被斬首一樣。正如《法句經》所說，過去有位天帝，自己知道命終后將轉生為驢，為此愁苦憂慮不已，說道：『能夠救我脫離苦難的，只有佛世尊了。』於是便到佛陀那裡，稽首伏地，歸依佛陀。還沒起身，他的命就終結了，轉生到驢胎中。驢子被套上籠頭，掙斷了韁繩，破壞了陶工的器具。陶工毆打驢子，傷到了驢胎，於是天帝又回到了天帝的身中。佛陀說：『在殞命之際歸依三寶，罪業已經抵消完畢。』天帝聽了之後，證得了初果。所以，即使是短暫的歸依，也能翻轉打破墮入惡道之心。發露，在《大般涅槃經》第十七卷中說：『智者有兩種，一是天性不作惡，二是將所作之惡發露出來告訴他人。愚者也有兩種，一是作惡，二是隱瞞罪過。』玉石外表的毛病叫做瑕，玉石內部的毛病叫做疵。因此可以比喻隱瞞和顯露這兩種過失。如果隱瞞瑕疵，就叫做沒有慚愧之心。如同隱藏偷盜者、毒草等，如果發露出來，就像搜查偷盜者，不讓他秘密藏匿；就像剪除毒樹，留下就會長出惡果；就像拔除惡草，留下就會滋生蔓延。根露等，罪過是因為內心隱瞞而產生。如果翻轉先前隱瞞的心，就像砍伐樹木，使其根部斷絕；疏通水源，使其源頭枯竭。那麼枝條就會枯萎，水流就會斷絕。如果隱瞞等，罪過是惡的因，隱瞞就不會消滅。人因為隱瞞罪過，所以成為不良之人。良，是善的意思。迦葉等，佛陀隨機應宜，最重要的是罪業消滅。無論是私下還是公開，都沒有固定的模式。《大般涅槃經》第十七卷中說：『隱瞞罪過叫做有漏，不隱瞞罪過叫做無漏。』如果作了罪，但不隱瞞，罪過就會變得微薄。其餘行法等，除了方等、頭陀，其餘諸經，如《般舟三昧經》、《占察善惡業報經》、《金光明經》等，以及僧團日常六時行儀，沒有說要向人懺悔的，都屬於這一類。如陰隱有癰等，作了罪沒有顯露，就像隱藏在陰處的癰瘡，如果到了受報的時候，就像死亡一樣。若決果等，一次懺悔之後，產生決定性的想法，得到無罪之處，就叫做果。果，是果敢的意思。所以必須斷除，不要讓它再次延續。如初犯等，是原諒赦免的意思，初犯。

【English Translation】 English version Constantly enduring suffering, emptiness, and no-self, how can one have the leisure to greedily cling and desire to receive offerings? One who can repent and break the heart that does not fear falling into evil paths, thinking of those evil paths as if hearing of imminent beheading. As the Dhammapada (Fajujing) says, 'In the past, there was a Deva (tiandi, celestial being) who knew that upon death he would be reborn as a donkey. He was filled with sorrow and worry, saying, 'The only one who can save me from suffering is the World Honored One, the Buddha.' So he went to the Buddha, bowed his head to the ground, and took refuge in the Buddha. Before he could rise, his life ended, and he was reborn in a donkey's womb. The donkey was harnessed, broke the reins, and damaged the potter's tools. The potter beat the donkey, injuring the fetus, and so the Deva returned to his Deva body. The Buddha said, 'At the moment of death, taking refuge in the Three Jewels, the karmic debt was completely paid off.' Upon hearing this, the Deva attained the first fruit (chuguo). Therefore, even a brief refuge can reverse and break the heart that does not fear falling into evil paths.' Revealing, in the seventeenth chapter of the Mahaparinirvana Sutra (Daban Niepan Jing) it says, 'There are two kinds of wise people: one is naturally not doing evil, and the other is revealing the evil they have done to others. There are also two kinds of foolish people: one is doing evil, and the other is concealing their sins.' A flaw on the outside of jade is called a blemish, and a flaw on the inside of jade is called a defect. Therefore, it can be compared to the two faults of concealing and revealing. If one conceals blemishes, it is called having no shame. Like hiding thieves, poisonous weeds, etc., if revealed, it is like searching for thieves, not allowing them to hide secretly; like cutting down poisonous trees, leaving them will grow evil fruit; like pulling out weeds, leaving them will multiply and spread. Roots revealed, etc., sin arises from concealing in the heart. If one reverses the previously concealed heart, it is like cutting down a tree, cutting off its roots; dredging the source of water, causing it to dry up. Then the branches will wither, and the water flow will cease. If concealing, etc., sin is an evil cause, and concealing it will not eliminate it. People become bad people because they conceal their sins. Good means virtuous. Kasyapa (Jiaye) etc., the Buddha adapts to the occasion, the most important thing is the elimination of sin. Whether private or public, there is no fixed pattern. The seventeenth chapter of the Mahaparinirvana Sutra says, 'Concealing sins is called leakage, not concealing sins is called no leakage.' If one commits a sin but does not conceal it, the sin will become slight. Other practices, etc., except for Fangdeng and Toutuo, other sutras, such as the Pratyutpanna Samadhi Sutra (Banzhou Sanmei Jing), the Ksitigarbha Bodhisattva Sutra (Jizang Pusa Jing), the Golden Light Sutra (Jin Guangming Jing), etc., and the daily six-hour practices of the Sangha, which do not say to confess to others, belong to this category. Like a hidden boil, etc., committing a sin without revealing it is like a boil hidden in a dark place, if it comes to retribution, it is like death. If deciding the fruit, etc., after one repentance, generating a decisive thought, obtaining a place of no sin, is called fruit. Fruit means resolute. Therefore, it must be cut off, do not let it continue again. Like the first offense, etc., it means forgiveness and pardon, the first offense.

蒙赦再犯難容。故知重犯罪則難滅。是故應須斷相續心。故以吐喻懺已再犯猶如更啖。如論云。已舍五欲樂棄之而不顧。如何更欲得如愚樂食吐。發菩提心者。若直爾滅罪何必發心。如小乘中僧別兩懺。即翻無始罪境不遍。如滅罪過小教權文。皆由不發菩提心故。又小乘懺但名抵責。不為護他故無償理。為翻此等發菩提心。余如文說。修功補過者。無始作罪必遍三業。遍故復續續故復重。故今修功補於昔過。須三業俱運。唸唸相續策勵不休。非移等者。昔罪深廣如海三業俱運如山。非運三業之山豈填三過之海。勝鬘云等者。使現法不滅。名守護正法。集法藥無厭名攝受正法。親狎惡友等者。以惡知識能損壞人菩提善根。大經二十云。如惡象等唯能壞於不凈臭身。惡知識者。能壞凈身。肉身法身至三趣不至三趣。身怨法怨等亦復如是。念無礙慈等者。慈能順物為我善友。翻彼昔日親狎惡人。智慧破邪導我迷僻。翻破昔日信惡友言。了達貪瞋癡。至求我不可得者。昔從無住起於我見乃至貪瞋。今卻推貪瞋至無住處。根本既亡枝條自傾。此中所計非神我也。但是無始妄計假名。言寂靜門者。由觀心故通至寂靜。是故諸心為寂靜門。經中復云。示寂靜故。既因諸心能見寂靜。如因指示見所至處。故寶篋經上捲雲。文殊師利於東

方莊嚴國佛名光相。現在說法。有大聲聞名曰智燈。因文殊問默而不答。彼佛告文殊言。可說法門令諸眾生得無上道。文殊答言。一切諸法皆是寂靜門。示寂靜故。時有法勇菩薩。問文殊師利言。如來所說及貪瞋癡是寂靜門。示寂靜耶。文殊問言。三毒何所起。答言。起于妄念。妄念住于顛倒顛倒住於我所。我所住于身見。身見住於我見。我見則無所住(一一句皆一問一答具如初句)如是我見十方推求皆不可得。以是義故我說諸法皆是寂靜門。此中全用彼經文意但是語略比之可見。涅槃云若言等者。大經有四法為涅槃因。一者親近善友。二者聽聞正法。三者思惟其義。四者如說修行。若言勤修苦行是大涅槃近因緣者。無有是處。次懺見罪者。以見下指前順流十心。前順流心愛見共列。故今懺見重牒順流。還指前列。向運下簡異愛心。愛心逆流並是附事。愛屬鈍使名鈍使罪非謂罪滅鈍使已盡。以彼愛罪託事生故。故附事懺。見違理起懺亦附理。若懺重罪亦須合行。故云起重煩惱應旁用事助。補藥如推理事助如已豆。是則事理各有旁正。一翻破下正釋。亦從粗至細。言不信者即一闡提心也。闡提之心由身見起。故點示之令識苦集。何者。由身見故具八十八。以整合故則能招苦。具如第五卷釋。如郁頭等者。大論十九云。得

【現代漢語翻譯】現代漢語譯本方莊嚴國佛，佛號光相（Guang Xiang）。現在正在說法。有一位大聲聞弟子，名叫智燈（Zhi Deng）。因為文殊菩薩（Wenshu Pusa）提問，他沉默不語。光相佛告訴文殊菩薩說：『可以宣說佛法，讓一切眾生證得無上道。』文殊菩薩回答說：『一切諸法都是寂靜之門，因為它們都顯示了寂靜的本性。』當時有一位法勇菩薩（Fayong Pusa）問文殊師利菩薩（Wenshu Shili Pusa）說：『如來所說的法，以及貪（Tan）、瞋（Chen）、癡（Chi）這三毒，也是寂靜之門，顯示寂靜的本性嗎？』文殊菩薩反問道：『三毒從何處生起？』法勇菩薩回答說：『從妄念（Wangnian）生起。妄念依存於顛倒（Diandao），顛倒依存於我所（Wosuo），我所依存於身見（Shenjian），身見依存於我見（Wojian），而我見則無所依住。』（每一句都是一問一答，與第一句的模式相同）『像這樣，我的我見在十方推求都是不可得的。因為這個緣故，我說一切諸法都是寂靜之門。』這裡完全採用了《涅槃經》的文意，只是語言更加簡略，可以對比來看。《涅槃經》說如果說『等』，大經中有四法作為涅槃的因：一是親近善友，二是聽聞正法，三是思惟其義，四是如說修行。如果說勤修苦行是大涅槃的近因緣，那就沒有這樣的道理。接下來是懺悔見罪。用『見』字指向前面順流的十心。前面順流的心與愛見並列，所以現在懺悔見罪，再次提到順流。還指向前面所列的。『向運』是爲了區別于愛心。愛心逆流都是附屬於事相的。愛屬於鈍使，稱為鈍使罪，並非說罪滅鈍使已經窮盡。因為愛罪依託於事相而生，所以要附事懺悔。見罪違背真理而生，懺悔也要附理。如果懺悔重罪，也需要合併進行。所以說，生起嚴重的煩惱，應該從旁用事相來輔助。補藥就像是推理，事相的輔助就像是已經煮好的豆子。這樣，事和理各有旁和正。『一翻破』以下是正式的解釋，也是從粗到細。說『不信』，就是指一闡提（Yichanti）的心。一闡提的心由身見生起，所以點明指示，讓他們認識苦集。為什麼呢？因為有身見，所以具備八十八使。因為整合，所以能夠招致苦果。具體內容在第五卷的解釋中。《大智度論》中說，如郁頭藍弗（Youtoulanfu）等，第十九卷說，得...

【English Translation】 English version The Buddha in the Land of Majestic Adornments is named Guāng Xiàng (Light Appearance). He is currently expounding the Dharma. There is a great Shravaka disciple named Zhì Dēng (Wisdom Lamp). When Mañjuśrī Bodhisattva asked him a question, he remained silent. The Buddha Guāng Xiàng said to Mañjuśrī Bodhisattva, 'You may expound the Dharma so that all sentient beings can attain unsurpassed enlightenment.' Mañjuśrī Bodhisattva replied, 'All dharmas are gates to quiescence because they reveal the nature of quiescence.' At that time, a Bodhisattva named Fǎ Yǒng (Dharma Courage) asked Mañjuśrī Bodhisattva, 'Are the dharmas spoken by the Tathāgata, as well as the three poisons of greed (Tan), hatred (Chen), and delusion (Chi), also gates to quiescence, revealing the nature of quiescence?' Mañjuśrī Bodhisattva asked in return, 'Where do the three poisons arise from?' Bodhisattva Fǎ Yǒng replied, 'They arise from deluded thoughts (Wangnian). Deluded thoughts rely on inverted views (Diandao), inverted views rely on the notion of 'mine' (Wosuo), the notion of 'mine' relies on the view of self (Shenjian), the view of self relies on the ego-view (Wojian), and the ego-view has no basis to rely on.' (Each sentence follows the same question-and-answer pattern as the first sentence.) 'In this way, my ego-view cannot be found when sought in the ten directions. For this reason, I say that all dharmas are gates to quiescence.' This passage completely adopts the meaning of the Nirvana Sutra, but the language is more concise. It can be compared to see the similarities. The Nirvana Sutra says that if one says 'etc.,' the Great Sutra has four dharmas as causes for Nirvana: first, associating with good friends; second, listening to the correct Dharma; third, contemplating its meaning; and fourth, practicing as taught. If one says that diligently cultivating ascetic practices is a proximate cause for Great Nirvana, there is no such principle. Next is the repentance of sins arising from views. The word 'view' points to the ten minds flowing along with defilements mentioned earlier. The minds flowing along with defilements are listed together with attachment and views, so now, in repenting sins arising from views, the flow along with defilements is mentioned again. 'Directing the mind' is to differentiate it from attachment. Attachment flowing against defilements is all attached to phenomena. Attachment belongs to the dull afflictions and is called the sin of dull afflictions. It is not that the sin is extinguished and the dull afflictions are exhausted. Because the sin of attachment arises relying on phenomena, it must be repented of by relying on phenomena. Sins arising from views violate the truth, and repentance must also rely on principle. If repenting of serious sins, it is also necessary to combine the two. Therefore, it is said that when serious afflictions arise, one should use phenomena from the side to assist. A tonic is like reasoning, and the assistance of phenomena is like already cooked beans. In this way, phenomena and principle each have their side and their main aspect. 'One overturns and breaks' below is the formal explanation, also from coarse to fine. Saying 'disbelief' refers to the mind of an Icchantika (Yichanti). The mind of an Icchantika arises from the view of self, so it is pointed out and shown to them so that they recognize suffering and its accumulation. Why? Because of the view of self, one possesses the eighty-eight bonds. Because they are accumulated, they can bring about suffering. The specific content is in the explanation in the fifth volume. As for Ārāḍa Kālāma (Youtoulanfu) and others, the nineteenth volume of the Mahaprajnaparamita Shastra says, having attained...

非想定有五神通。日日飛入王宮中食。其王夫人依其國法接足而禮。由觸足故欲發失通。求車而出還本山中更修五通。一心專志垂當得定。所依林池為諸魚鳥之所喧鬧。因發惡誓啖諸魚鳥。后還如初得非想定生非想處。報盡卻為先誓所牽墮飛貍身。婆沙云。飛貍身廣五十由旬。兩翅相去各五十由旬。身量五百由旬。殺害眾生水陸空行無得免者。發惡愿故即是集。墮飛貍身。即是苦。須跂得非想定者。先得此定涅槃會未來至佛所為佛所責。雖無粗想而有細想。歸心受道得阿羅漢。今文所引未得道前。長爪亦爾。起計佛責得阿羅漢。至第五卷略出緣起。高著等者謂藍弗須跂等。于外道中高出學著者也。著字(陟據切)尚不逮等者。此斥近代著見之人及諸外道中劣者。尚不逮藍弗言是真道耶。既不識苦集明無四諦。從是人下明無十二緣滅。但有無明乃至老死。故云豈有寂滅。若謂下反斥其但有無明無無明滅等身邊邪見其事可知。前五利已列戒見二使。餘三比說亦應可見。何者。起見依色即色陰。領納于見取見像貌贊喜毀瞋。了別於見。五陰具足。故名身見。所執之見非斷即常。名為邊見。以見為正撥無因果。名為邪見。五見具足即八十八。名為集諦。集招于苦即苦諦也。尚非三藏下舉況斥其大小俱無。若能如是至破不信者。

【現代漢語翻譯】現代漢語譯本修習非想非非想定的人具有五神通（五種神通能力）。他每天都飛入王宮中進食。國王的夫人按照他們國家的禮法，以接足禮來迎接他。由於接觸了夫人的腳，他的禪定力開始減退，神通也快要消失。於是他請求離開，回到原來的山中重新修習五神通。他一心專志，即將獲得禪定。但他所依靠的林地和池塘，卻被各種魚鳥喧鬧干擾。因此他發了惡毒的誓言，要吞食所有的魚鳥。後來，他恢復了原來的狀態，得到了非想非非想定，並因此往生到非想非非想處天。然而，當他在非想非非想處天的果報享盡之後，卻因為先前所發的惡誓牽引，墮落為飛貍之身。《婆沙論》中說，這飛貍的身體廣達五十由旬（古印度長度單位），兩翅之間的距離也是五十由旬，身長五百由旬。它殺害眾生，無論是水裡游的、陸地上走的、還是空中飛的，沒有誰能夠倖免。因為發了惡愿的緣故，這就是集諦（苦的根源）。墮落為飛貍之身，這就是苦諦（痛苦的果報）。須跂（Sūqì）這個人，曾經修得非想非非想定，後來參加涅槃法會，未來到佛陀那裡，被佛陀所責備。雖然他沒有粗大的妄想，但仍然有細微的妄想。最終他歸心佛法，接受教導，證得了阿羅漢果。現在這段經文所引用的，是須跂還未證得阿羅漢果之前的事情。長爪（長爪梵志）也是如此，他先是生起各種錯誤的見解，後來被佛陀責備，最終證得了阿羅漢果。關於長爪的這段因緣，在第五卷中略有提及。高著等人，指的是郁陀迦·羅摩子（Uddaka Rāmaputta）和須跂等人，他們在外道中是學識高深、見解卓越的人。『著』字（讀音為zhì jù qiè），尚且不如須跂等人，這是批評近代那些執著于自己見解的人，以及外道中那些比較差的人。他們尚且不如郁陀迦·羅摩子，怎麼能說他們所修的是真正的道呢？既然他們不認識苦諦和集諦，就說明他們不明白四聖諦。從『是人下』開始，說明他們沒有十二因緣的生滅。他們只有無明，乃至老死，所以說『豈有寂滅』。如果說『若謂下』，這是反駁他們只有無明，而沒有無明滅等等的說法，這種身邊邪見，其中的道理是可以明白的。前面五利中已經列出了戒禁取見和身見兩種煩惱。其餘三種煩惱，通過類比也可以明白。哪三種呢？生起見解，是依靠色蘊（五蘊之一），也就是色陰。領納于見，取見像貌，贊喜毀瞋。了別於見，五陰具足，所以名為身見。所執著的見解，不是斷見就是常見，名為邊見。以錯誤的見解為正確，否定因果，名為邪見。五種惡見都具備了，就是八十八使，名為集諦。集諦招感了苦諦，也就是痛苦的果報。尚非三藏下，舉例說明他們大小乘佛法都沒有證得。如果能夠像這樣，就能破除不信。

【English Translation】 English version Those who have attained the Non-Perception Neither Perception Nor Non-Perception Samadhi possess the five supernormal powers (five kinds of psychic abilities). They fly into the royal palace every day to eat. The king's wife, according to the laws of their country, greets them with a foot-kissing ceremony. Due to the contact with her feet, their meditative power begins to wane, and their supernormal powers are about to disappear. Therefore, they request to leave and return to their original mountain to re-cultivate the five supernormal powers. They are single-mindedly focused and about to attain samadhi. However, the forests and ponds they rely on are disturbed by the noise of various fish and birds. Therefore, they make a malicious vow to devour all the fish and birds. Later, they return to their original state, attain the Non-Perception Neither Perception Nor Non-Perception Samadhi, and are reborn in the Heaven of Neither Perception Nor Non-Perception. However, when their karmic reward in the Heaven of Neither Perception Nor Non-Perception is exhausted, they are drawn by the malicious vow they made earlier and fall into the body of a flying fox. The Mahāvibhāṣā says that the body of this flying fox is fifty yojanas (an ancient Indian unit of length) wide, the distance between its two wings is also fifty yojanas, and its body length is five hundred yojanas. It kills living beings, whether they swim in the water, walk on the land, or fly in the air, none can escape. Because of making the malicious vow, this is the Samudaya Satya (the truth of the origin of suffering). Falling into the body of a flying fox, this is the Dukkha Satya (the truth of suffering). Sūqì, who had attained the Non-Perception Neither Perception Nor Non-Perception Samadhi, later attended the Nirvana assembly and came to the Buddha, where he was rebuked by the Buddha. Although he had no coarse delusions, he still had subtle delusions. Eventually, he turned his heart to the Buddha's teachings, accepted the teachings, and attained the state of Arhat. The passage quoted now refers to the time before Sūqì attained the state of Arhat. The same is true of Long-nailed Brahmin (Dīghanakha), who first arose various wrong views, and was later rebuked by the Buddha, and eventually attained the state of Arhat. The cause and condition of Long-nailed Brahmin is briefly mentioned in the fifth volume. The 'high achievers' refer to Uddaka Rāmaputta and Sūqì, who were highly knowledgeable and insightful among the non-Buddhists. The word 'achiever' (著, pronounced zhì jù qiè), is not even as good as Sūqì and others. This is a criticism of those who cling to their own views in modern times, as well as those who are inferior among the non-Buddhists. They are not even as good as Uddaka Rāmaputta, how can they say that what they cultivate is the true path? Since they do not recognize the Dukkha Satya and the Samudaya Satya, it shows that they do not understand the Four Noble Truths. Starting from '是人下', it explains that they do not have the arising and ceasing of the Twelve Links of Dependent Origination. They only have ignorance, and even old age and death, so it says '豈有寂滅' (how can there be cessation?). If it says '若謂下', this is a rebuttal to their saying that they only have ignorance, but no cessation of ignorance, etc. The reason for this kind of heretical view is understandable. In the previous five benefits, the precepts and views of the two afflictions have already been listed. The remaining three afflictions can also be understood by analogy. Which three? Arising views rely on the rūpa-skandha (one of the five aggregates), which is the rūpa-khandha. Receiving views, taking the appearance of views, praising and liking, destroying and hating. Discriminating views, the five aggregates are complete, so it is called satkāya-dṛṣṭi (self-view). The views that are clung to are either annihilationist or eternalist, called antagrahadṛṣṭi (extreme view). Taking wrong views as correct, denying cause and effect, is called mithyā-dṛṣṭi (wrong view). All five wrong views are present, which are the eighty-eight bonds, called Samudaya Satya. Samudaya Satya invites Dukkha Satya, which is the result of suffering. '尚非三藏下' gives an example to illustrate that they have not attained either the Mahayana or Hinayana Buddhist teachings. If one can be like this, one can break disbelief.

昔來諸見廣造諸惡。皆由迷理而順生死。今深識過患達偏圓理見根本壞。依見所起一切皆壞。若別論破見但識三藏見惑之相。諸見自息。今欲遍知為圓方便顯于圓理。委論深淺廣辨諸教。故云遍破諸教不信。且約理觀論人天者。託事論理今不論事。故云且約。理觀人天但取聖位自然進道。名之為天。賢位作意名之為人。據理亦應合列三藏七方便人四果之天。文無者略。又且約衍門未論三藏。又且成於三諦義足。故略三藏。所以須約理觀論人天者。為破迷理無慚愧故。理具三諦應須翻故三諦之上無慚愧盡。故遍三諦以論人天。若說果報等者。大品信謗品云。毀般若者即是毀訾三世諸佛。無量億劫墮于地獄。從於一獄墮於一獄。遍至十方大地獄中。或得人身而復生盲。或復生于旃陀羅家。除糞擔死人家。若無一目無舌無耳無手。或畜生中受多種苦。身子問。是人以五逆罪相似耶。佛言。過五逆罪。若聽其言信其語亦受是苦。若死等苦故不須問。大論六十七釋云。佛何故不說。有二因緣故佛不說。一上已說其過逆受苦。今復說其身大醜惡。或信不信。不信者當受劇苦。二者若信佛語則大憂怖。憂怖故風發吐熱血死等。若不信者更受重苦。翻破不畏惡道者。釋此一條準上下文。闕理觀義。依例應云。昔依見起過破壞正理。不畏

【現代漢語翻譯】現代漢語譯本過去由於各種錯誤的見解而造作了許多惡業，都是因為迷惑于真理，順從生死輪迴。現在如果能深刻認識到這些過患，通達偏圓之理，那麼根本的錯誤見解就能被摧毀。依賴錯誤見解所產生的一切惡業也都會隨之消滅。如果單獨討論破除見解，只需瞭解三藏（Tripitaka）中所說的見惑之相，各種錯誤的見解自然就會停止。現在想要普遍瞭解，是爲了以圓融的方便法門來彰顯圓滿的真理，詳細討論佛法的深淺，廣泛辨析各種教義，所以說要普遍破除各種不正確的教義和不正確的信仰。暫且依據理觀來討論人天（Deva and Human realms）的差別，這是借事顯理，現在不討論具體的事相，所以說『暫且依據』。依據理觀來看，能夠自然而然地在聖位上精進修道，就可以稱為『天』。在賢位上通過作意努力修行，就可以稱為『人』。按照道理，也應該包括三藏中的七方便人和四果阿羅漢的天人，但文中沒有提及，所以省略了。而且這裡暫且依據大乘佛法來討論，沒有涉及三藏。而且這裡已經包含了三諦（Three Truths）的含義，所以省略了三藏。之所以需要依據理觀來討論人天，是爲了破除迷惑真理而不知慚愧的人。因為真理具備空、假、中三諦，所以需要翻轉他們的錯誤觀念。在三諦之上，沒有慚愧之心就會完全暴露。所以要普遍依據三諦來討論人天。如果說果報等，根據《大品般若經·信謗品》所說：『譭謗般若的人，就是譭謗過去、現在、未來三世諸佛。』他們會在無量億劫中墮入地獄，從一個地獄墮入另一個地獄，遍及十方大地獄中。或者得到人身，卻又天生盲眼，或者出生在旃陀羅（Candala，賤民）家，也就是清理糞便、處理死人的家庭。或者沒有眼睛、沒有舌頭、沒有耳朵、沒有手，或者在畜生道中遭受各種痛苦。舍利子（Sariputra）問：『這些人所受的苦，和犯五逆罪的人相似嗎？』佛說：『超過五逆罪。』如果聽信譭謗般若的人的話語，也會遭受同樣的痛苦。至於死亡等痛苦，就不需要再問了。《大智度論》第六十七卷解釋說：『佛為什麼不說呢？』有兩個原因：一是前面已經說了譭謗般若的過失和所受的痛苦，現在再說他們身體的醜陋，有些人可能會相信，有些人可能不相信。不相信的人會遭受更劇烈的痛苦。二是如果相信佛的話，就會非常憂愁恐懼，因為憂愁恐懼，可能會導致風病發作，吐血而死等等。如果不相信，就會遭受更嚴重的痛苦。翻轉並破除不畏懼惡道的人。解釋這一條，按照上下文來看，缺少了理觀的含義。按照慣例，應該說：『過去依賴錯誤的見解而生起過失，破壞了正確的道理，所以不畏懼惡道。』

【English Translation】 English version In the past, many evil deeds were committed due to various erroneous views, all because of being deluded by the truth and following the cycle of birth and death. Now, if one can deeply recognize these faults and understand the principles of partial and complete truth (偏圓理), then the root of erroneous views can be destroyed. All the evil deeds arising from reliance on erroneous views will also be eliminated. If we discuss the destruction of views separately, it is only necessary to understand the characteristics of the delusions of views (見惑之相) as described in the Tripitaka (三藏), and all kinds of erroneous views will naturally cease. Now, the intention to understand universally is to reveal the complete truth with skillful means of perfect integration (圓方便), to discuss the depths and shallows of the Dharma in detail, and to widely analyze various teachings. Therefore, it is said that all incorrect teachings and incorrect beliefs should be universally refuted. For the time being, let's discuss the differences between the Deva (天) and Human (人) realms based on the perspective of principle (理觀). This is to reveal the principle through events, and we are not discussing specific events now, so it is said 'for the time being'. From the perspective of principle, those who can naturally diligently cultivate the path in the holy position (聖位) can be called 'Devas'. Those who diligently cultivate through intentional effort in the virtuous position (賢位) can be called 'Humans'. According to the principle, it should also include the seven expedient persons (七方便人) in the Tripitaka and the Arhats of the four fruits (四果) as Devas, but it is omitted because it is not mentioned in the text. Moreover, here we are temporarily discussing based on Mahayana Buddhism and not involving the Tripitaka. Moreover, it already contains the meaning of the Three Truths (三諦), so the Tripitaka is omitted. The reason why it is necessary to discuss Devas and Humans based on the perspective of principle is to break through those who are deluded by the truth and are not ashamed. Because the truth possesses the Three Truths of emptiness, provisional existence, and the middle way (空、假、中), it is necessary to reverse their erroneous views. Above the Three Truths, the absence of shame will be completely exposed. Therefore, we must universally discuss Devas and Humans based on the Three Truths. If we talk about karmic retribution, according to the 'Faith and Slander' chapter of the Large Perfection of Wisdom Sutra (《大品般若經·信謗品》): 'Those who slander Prajna (般若) are slandering the Buddhas of the past, present, and future.' They will fall into hell for countless eons, falling from one hell to another, throughout the great hells of the ten directions. Or they may obtain a human body, but be born blind, or be born into the family of a Candala (旃陀羅), that is, a family that cleans feces and handles the dead. Or they may have no eyes, no tongue, no ears, no hands, or suffer various pains in the animal realm. Sariputra (舍利子) asked: 'Is the suffering these people endure similar to that of those who commit the five heinous crimes (五逆罪)?' The Buddha said: 'It exceeds the five heinous crimes.' If one listens to the words of those who slander Prajna, one will also suffer the same pain. As for the suffering of death, etc., there is no need to ask further. The sixty-seventh volume of the Great Treatise on the Perfection of Wisdom (《大智度論》) explains: 'Why doesn't the Buddha speak about it?' There are two reasons: First, the faults and sufferings of slandering Prajna have already been mentioned above, and now if we talk about the ugliness of their bodies, some people may believe it, and some may not. Those who do not believe will suffer more intense pain. Second, if they believe the Buddha's words, they will be very worried and fearful, and because of worry and fear, they may develop wind disorders, vomit blood and die, etc. If they do not believe, they will suffer even more severe pain. Reversing and refuting those who are not afraid of evil paths. Interpreting this passage, according to the context, it lacks the meaning of the perspective of principle. According to convention, it should be said: 'In the past, relying on erroneous views gave rise to faults and destroyed the correct principle, so they are not afraid of evil paths.'

三途。今欣諦理尚畏小乘三空惡道三無為坑。乃至畏前三教惡道。況地獄等三途惡道。今且從於謗三諦邊。墮惡道義。以八正道等者。以無作八道方破三惑。有無邊故等者。有即有漏業也。罪即漏業所招果也。乃至無漏亦漏亦無漏非漏非無漏等所招二土之罪。故知昔迷三諦業遍三惑。苦遍三土。今緣法界發菩提心。無作亦遍法界而起。故能翻破遍法界惡。三諦至寶炬者。大集云。三十七品是菩薩寶炬陀羅尼。即無作道諦。具足佛法名之為寶。遍照法界名之為炬。總持一切名陀羅尼。修如此功何過不補。設令等者。縱舍有見而入無見。又不修道品不出生死。今知有等者。今尚知于非有非無。何況有無。言有無者且略舉耳。雖知見過而未修于念處等也。若破下修析法道品。又體見下尚破通別何況三藏。故云體見即空假中。是為等者縱字平聲。自淺階深名之為縱。諸見皆破修諸道品。故云補於縱見之過。昔因見造界內諸見見無淺深。是故名橫。今修功既深破見亦遠。始自外見破外入藏。乃至別見破別入圓。至圓名為非動非不動非修非不修。是無作道品也。若具作四句。應云動修。不動不修。亦動亦不動亦修亦不修。非動非不動非修非不修。復以四動以對一修。成十六句。今且四修以對四動。故別說也。展轉豎入是故云縱。圓

{ "translations": [ "三途（Sāṃsāra，指地獄、餓鬼、畜生三惡道）。現在欣慕真諦之理，尚且畏懼小乘的三空（指人空、法空、空空）惡道和三無為（指擇滅無為、非擇滅無為、虛空無為）的深坑，乃至畏懼前三教（指藏教、通教、別教）的惡道，更何況是地獄等三途惡道呢？現在且從誹謗三諦（指空諦、假諦、中諦）的角度來說，會墮入惡道的道理。以八正道等來說，是用無作的八正道來破除三惑（指見思惑、塵沙惑、無明惑）。『有無邊故等者』，『有』指的是有漏業。『罪』指的是有漏業所招致的果報。乃至無漏、亦漏亦無漏、非漏非無漏等所招致的二土（指凡聖同居土、方便有餘土）之罪。所以知道過去迷惑於三諦，業遍及三惑，苦遍及三土。現在緣於法界發起菩提心，無作也遍及法界而生起，所以能夠翻轉破除遍及法界的惡業。『三諦至寶炬者』，《大集經》中說，三十七道品是菩薩的寶炬陀羅尼。即無作的道諦，具足佛法名為寶，遍照法界名為炬，總持一切名為陀羅尼。修習如此功德，還有什麼過失不能彌補呢？『設令等者』，縱然捨棄有見而進入無見，又不修習道品，也不能出生死。『今知有等者』，現在尚且知道非有非無，何況是有無呢？說有無只是略舉而已。雖然知道過失，但還沒有修習念處等。如果破除下乘修習析法觀的道品，又體悟見解低下，尚且能破除通教和別教，更何況是三藏教呢？所以說體悟見解即是空假中。『是為等者』，『縱』字讀平聲，從淺入深名為縱。諸種見解都破除了，修習各種道品，所以說能彌補縱見的過失。過去因為見解而造作界內的各種見解，見解沒有深淺之分，所以名為橫。現在修習的功德既深，破除見解也遠。開始從外見破除外道，進入藏教，乃至別教的見解破除，進入圓教，達到圓教的境界，名為非動非不動、非修非不修，這就是無作的道品。如果具足四句，應該說動修、不動不修、亦動亦不動亦修亦不修、非動非不動非修非不修。再用四個動來對應一個修，成就十六句。現在且用四個修來對應四個動，所以分別解說。展轉豎入，所以說縱。圓", "現代漢語譯本：三途（Sāṃsāra，指地獄、餓鬼、畜生三惡道）。現在欣慕真諦之理，尚且畏懼小乘的三空（指人空、法空、空空）惡道和三無為（指擇滅無為、非擇滅無為、虛空無為）的深坑，乃至畏懼前三教（指藏教、通教、別教）的惡道，更何況是地獄等三途惡道呢？現在且從誹謗三諦（指空諦、假諦、中諦）的角度來說，會墮入惡道的道理。以八正道等來說，是用無作的八正道來破除三惑（指見思惑、塵沙惑、無明惑）。『有無邊故等者』，『有』指的是有漏業。『罪』指的是有漏業所招致的果報。乃至無漏、亦漏亦無漏、非漏非無漏等所招致的二土（指凡聖同居土、方便有餘土）之罪。所以知道過去迷惑於三諦，業遍及三惑，苦遍及三土。現在緣於法界發起菩提心，無作也遍及法界而生起，所以能夠翻轉破除遍及法界的惡業。『三諦至寶炬者』，《大集經》中說，三十七道品是菩薩的寶炬陀羅尼。即無作的道諦，具足佛法名為寶，遍照法界名為炬，總持一切名為陀羅尼。修習如此功德，還有什麼過失不能彌補呢？『設令等者』，縱然捨棄有見而進入無見，又不修習道品，也不能出生死。『今知有等者』，現在尚且知道非有非無，何況是有無呢？說有無只是略舉而已。雖然知道過失，但還沒有修習念處等。如果破除下乘修習析法觀的道品，又體悟見解低下，尚且能破除通教和別教，更何況是三藏教呢？所以說體悟見解即是空假中。『是為等者』，『縱』字讀平聲，從淺入深名為縱。諸種見解都破除了，修習各種道品，所以說能彌補縱見的過失。過去因為見解而造作界內的各種見解，見解沒有深淺之分，所以名為橫。現在修習的功德既深，破除見解也遠。開始從外見破除外道，進入藏教，乃至別教的見解破除，進入圓教，達到圓教的境界，名為非動非不動、非修非不修，這就是無作的道品。如果具足四句，應該說動修、不動不修、亦動亦不動亦修亦不修、非動非不動非修非不修。再用四個動來對應一個修，成就十六句。現在且用四個修來對應四個動，所以分別解說。展轉豎入，所以說縱。圓", "english_translations": [ 'The Three Wretched Paths (Sāṃsāra, referring to the three evil paths of hell, hungry ghosts, and animals). Now, delighting in the truth of the ultimate reality, we still fear the three emptinesses (referring to emptiness of self, emptiness of phenomena, and emptiness of emptiness) and the pit of the three unconditioned dharmas (referring to cessation through choice, cessation without choice, and space) of the Small Vehicle, even fearing the evil paths of the former three teachings (referring to the Tripiṭaka teaching, the shared teaching, and the distinct teaching), how much more so the three wretched paths of hell and the like? Now, let us speak from the perspective of slandering the three truths (referring to the truth of emptiness, the truth of provisional existence, and the truth of the middle way), which leads to falling into evil paths. As for the Eightfold Noble Path and so on, it is using the non-active Eightfold Path to break through the three delusions (referring to delusions of views and thoughts, delusions like dust and sand, and delusions of ignorance). \'Because there is no limit to existence, etc.,\' \'existence\' refers to defiled karma. \'Sin\' refers to the karmic retribution caused by defiled karma. Even the sins of the two lands (referring to the Land of Coexistence of Ordinary Beings and Sages, and the Land of Expedient Residue) caused by undefiled karma, both defiled and undefiled karma, and neither defiled nor undefiled karma. Therefore, we know that in the past, being deluded about the three truths, karma pervaded the three delusions, and suffering pervaded the three lands. Now, based on the Dharma Realm, we arouse the Bodhi mind, and non-action also arises pervading the Dharma Realm, so it can reverse and break through the evil that pervades the Dharma Realm. \'The Three Truths to the Torch of Jewels,\' the Mahāsaṃnipāta Sūtra says, the thirty-seven factors of enlightenment are the Bodhisattva\'s Torch of Jewels Dhāraṇī. That is, the non-active Truth of the Path, complete with the Buddha-dharma is called a jewel, illuminating the Dharma Realm is called a torch, and holding everything together is called a dhāraṇī. Cultivating such merit, what faults cannot be compensated for? \'Suppose, etc.,\' even if one abandons the view of existence and enters the view of non-existence, and does not cultivate the factors of enlightenment, one cannot escape birth and death. \'Now knowing existence, etc.,\' now we even know neither existence nor non-existence, how much more so existence and non-existence? Speaking of existence and non-existence is just a brief mention. Although we know the faults, we have not yet cultivated the mindfulness practices, etc. If we break through the lower vehicle and cultivate the factors of enlightenment of analytical contemplation, and realize that the view is low, we can still break through the shared teaching and the distinct teaching, how much more so the Tripiṭaka teaching? Therefore, realizing the view is emptiness, provisional existence, and the middle way. \'This is, etc.,\' the word \'longitudinal\' is read in the even tone, and progressing from shallow to deep is called longitudinal. All kinds of views are broken through, and all kinds of factors of enlightenment are cultivated, so it is said that it can compensate for the faults of longitudinal views. In the past, because of views, various views within the realm were created, and the views had no distinction between shallow and deep, so it is called horizontal. Now that the merit of cultivation is deep, breaking through views is also far-reaching. Starting from external views, breaking through external paths, entering the Tripiṭaka teaching, and even breaking through the views of the distinct teaching, entering the perfect teaching, reaching the realm of the perfect teaching, it is called neither moving nor not moving, neither cultivating nor not cultivating, this is the non-active factor of the path. If we have all four sentences, we should say moving cultivation, not moving not cultivating, both moving and not moving both cultivating and not cultivating, neither moving nor not moving neither cultivating nor not cultivating. Then use four movements to correspond to one cultivation, achieving sixteen sentences. Now, let us use four cultivations to correspond to four movements, so we explain them separately. Turning and entering vertically, so it is called longitudinal. Perfect' ] }

理未契悉名為過。故修一心三諦之功。補於前來次第三諦深見之過。守護正法者。昔毀理護見而申通於見。今毀見護理而申通於理。若不亡身存法。何以表于護法之志。若護法志弱。將何以翻護見毀善。是故復喻父母護子。念十方佛者。昔內服諸見外加惡師。故順於三惑背三諦理。今內念三諦。諦即是佛。內外具足。故能翻破親狎惡友。若爾。理性云何得是佛耶。故引大品。薩陀波侖空中見佛。后見曇無竭。乃問言。佛從何所來。答言。不來不去即是佛。無生法即是佛。是故當知覺無生智即是于佛。若爾。法即是佛。故能翻昔惡法惡師。觀罪性空者。初敘計實故不了性空。凡一念心三惑具足。即此三惑本自涅槃。故云寂靜。今觀下明見性空。一空一切空。下釋向性空。恐謂如幻不來去等。以為但空。故重釋云一空一切空等。運此下總結也。觀理加事方成悔法。言名第二健兒者。大經云。有二健兒。一者性不作惡。二者作已能悔。若據此生見惑未起。若論無始誰不有之。故知一切皆闕第一。問。見既未起何須行悔。答。未起預達。況宿曾起。又示當起應須此悔。是故前文以愛見惡名已生未生。是故今文但令運此逆順十心滅三世惡。故修悔者必事理雙行。是名下雙結前來事理兩懺。懺法若成三諦三昧諸行具足。況復十戒攝

一切行。三昧是眼眼智具足。至初住位方名開發。文雖次第為顯圓融。前後諸文一切皆爾。況復事戒為三觀本。故云尸羅清凈等也。若無事戒世禪尚無。何況三諦。有言大乘何須執戒者謬矣。言不執者。乃是持而不執若令不持名不執者。乃是執破。何名不執。執持尚無。忘持安在。得此下結成眼智攝法。又能下結成止觀。故知下結成元意也。持戒清凈結前列名及以持相。即為正修遠方便也。懇惻下結前犯及以懺凈。或恐過現事理二犯。復應誠懇悔彼深愆。愆除復凈二世無瑕。與本不犯並可為緣。故云俱為初緣意在此也。

○第二衣食具足中。先來意者。以此衣食親為道緣。言及道者。自有蔽形支命而不為道。為道支蔽必先形命。形命若立道本則存。故云及也。就二緣中衣疏食親。故引證云。食已成道。此雖小緣等者。然此衣食本為色身報命之緣。故云小緣。托此復能辦道法事。故云大事。無衣故裸闕食故餒。如此豈能專修止觀。焉字(若作助聲應云矣連切。今從訓釋應云于連切何也)大經二十云。菩薩摩訶薩若須衣等即便取之。不為身故雖受飲食。常為正法不為膚體。不為怨害。如人愈病以酥麨涂為九孔漏。以衣覆之。衣者下正釋。遮醜陋等者。大經云。所受衣者。不為嚴身。為遮羞恥寒暑蚊虻。今云飾者。蔽

【現代漢語翻譯】現代漢語譯本：一切行為（一切行，指所有的行為和現象）。三昧（Samadhi，指禪定）是眼眼智具足（指具有如眼睛般明亮的智慧）。要到初住位（指菩薩修行過程中的第一個階段）才算真正開發（指智慧的開啟）。文句雖然有次第，是爲了顯示圓融（指一切法都是相互關聯、圓滿融合的）。前後所有的文句都是如此。更何況事戒（指行為上的戒律）是三觀（指空觀、假觀、中觀）的根本。所以說尸羅清凈（Sila，指戒律的清凈）等等。如果沒有事戒，世間的禪定尚且沒有，更何況是三諦（指空諦、假諦、中諦）。有人說大乘佛教何須執著于戒律，這是錯誤的。說不執著，乃是持守而不執取其形式。如果說不持守就叫做不執著，那就是執著于破戒，怎麼能叫做不執著呢？執持都沒有做到，忘記持守又從何談起呢？得到此句，下面總結成眼智攝法（指用智慧來攝持一切法）。又能一句，下面總結成止觀（指止息妄念和觀照實相）。故知一句，下面總結成元意（指根本的意義）。持戒清凈，總結前面所列舉的名目以及持戒的相狀，就是正修的遠方便（指為達到真正修行所做的準備）。懇惻一句，總結前面所說的犯戒以及懺悔清凈。或許是擔心過去或現在的、事相上或道理上的兩種犯戒。所以應當誠懇地懺悔那些深重的罪過。罪過消除，恢復清凈，過去和現在都沒有瑕疵，與原本沒有犯戒的狀態一起，可以作為修行的因緣。所以說都作為初緣，意思就在這裡。

第二，在衣食具足中。先說明來意，是因為這衣食與修道有密切的關係。說到修道，自然有遮蔽身體、維持生命卻不爲了修道的情況。爲了修道而維持身體，必定先要顧及形體和生命。形體和生命如果能夠立足，修道的根本才能存在，所以說『及』。在衣食兩種資緣中，衣服是疏遠的，食物是親近的。所以引用經文說：『食已成道』。這雖然是小的因緣等等，然而這衣食本來是爲了色身（指物質的身體）報命的因緣，所以說是小緣。依託這衣食又能辦理道法之事，所以說是大事。沒有衣服就會裸露，缺少食物就會飢餓，這樣怎麼能專心修習止觀呢？『焉』字（如果作為助詞，應該讀作『矣連切』。現在按照訓釋，應該讀作『于連切』，為什麼呢？）。《大般涅槃經》第二十卷說：菩薩摩訶薩如果需要衣服等，就去取用，不是爲了身體的緣故；雖然接受飲食，常常是爲了正法，不是爲了膚體，不是爲了避免怨害。如同人醫治疾病，用酥油和炒麵塗抹在九孔（指人體的九個孔竅），防止滲漏，再用衣服覆蓋。『衣者』一句，正是解釋遮蔽醜陋等等。《大般涅槃經》說：所接受的衣服，不是爲了裝飾身體，而是爲了遮蔽羞恥、抵禦寒暑蚊虻。現在說『飾』，是遮蔽的意思。

【English Translation】 English version: All actions (一切行, refers to all actions and phenomena). Samadhi (三昧, refers to meditative concentration) is complete with the wisdom of the eye (眼眼智具足, refers to having wisdom as bright as the eye). Only upon reaching the first dwelling stage (初住位, refers to the first stage in the bodhisattva's path) is it considered truly developed (開發, refers to the opening of wisdom). Although the sentences are sequential, it is to reveal the perfect integration (圓融, refers to all dharmas being interconnected and perfectly integrated). All the sentences before and after are like this. Moreover, behavioral precepts (事戒, refers to precepts in action) are the foundation of the three contemplations (三觀, refers to the contemplation of emptiness, provisional existence, and the middle way). Therefore, it is said that Sila is pure (尸羅清凈, Sila refers to the purity of precepts), and so on. Without behavioral precepts, even worldly samadhi is not possible, let alone the three truths (三諦, refers to the truths of emptiness, provisional existence, and the middle way). Some say that the Mahayana Buddhism does not need to adhere to precepts, which is wrong. Saying 'not adhering' means upholding without clinging to its form. If not upholding is called 'not adhering', then it is clinging to breaking the precepts, how can it be called 'not adhering'? If upholding is not done, how can forgetting upholding be discussed? Having obtained this sentence, the following summarizes it into the Dharma of Eye-Wisdom (眼智攝法, refers to using wisdom to embrace all dharmas). The sentence '又能' below summarizes it into cessation and contemplation (止觀, refers to stopping deluded thoughts and contemplating reality). The sentence '故知' below summarizes it into the original intention (元意, refers to the fundamental meaning). Holding the precepts purely summarizes the names listed earlier and the appearance of holding the precepts, which is the distant expedient of proper practice (遠方便, refers to the preparation for reaching true practice). The sentence '懇惻' summarizes the previous transgressions and repentance and purification. Perhaps it is worried about the two transgressions of the past or present, in terms of phenomena or principles. Therefore, one should sincerely repent of those deep transgressions. With transgressions eliminated and purity restored, there are no flaws in the past and present, and together with the original state of not having transgressed, it can be used as a condition for practice. Therefore, it is said that both serve as the initial condition, and the meaning lies here.

Second, regarding the sufficiency of clothing and food. First, explain the intention, because this clothing and food are closely related to the path of cultivation. Speaking of cultivation, there are naturally situations where the body is sheltered and life is sustained but not for the sake of cultivation. To sustain the body for the sake of cultivation, one must first take care of the form and life. If the form and life can be established, the foundation of cultivation can exist, hence the word '及'. Among the two conditions of clothing and food, clothing is distant and food is close. Therefore, the sutra is quoted as saying: 'Having eaten, one attains the path'. Although this is a small condition, etc., this clothing and food are originally the conditions for the material body (色身, refers to the material body) to repay its life, so it is called a small condition. Relying on this clothing and food, one can also handle the affairs of the Dharma, so it is called a great matter. Without clothes, one will be naked; lacking food, one will be hungry. How can one concentrate on cultivating cessation and contemplation? The word '焉' (if used as an auxiliary word, it should be read as '矣連切'. Now, according to the interpretation, it should be read as '于連切', why?). The twentieth volume of the Mahaparinirvana Sutra says: If a Bodhisattva Mahasattva needs clothing, etc., he will take it, not for the sake of the body; although he receives food and drink, it is always for the sake of the Dharma, not for the skin and body, not to avoid resentment and harm. It is like a person treating an illness, using ghee and fried flour to smear the nine orifices (九孔, refers to the nine orifices of the human body) to prevent leakage, and then covering it with clothes. The sentence '衣者' is precisely explaining covering ugliness, etc. The Mahaparinirvana Sutra says: The clothes received are not for decorating the body, but for covering shame, resisting cold and heat, and mosquitoes. Now saying '飾' means covering.

醜惡身名之為飾。非為瑩飾順已貪情。衣有三者。且分三品。復有天須菩提面王比丘及許畜重物。重物合在畜長中辨。故今不別論者。為同下文一例三品故也。合百一畜長等以為下根。雪山為上者。如大經釋迦先世曾為大士。居於雪山唯被鹿皮。時雪山中復有多種香根藕根青木香根。我于爾時獨在其中唯食諸果。食已擊念思惟坐禪堪忍力成。不遊人世。如是乃可忘于說凈受持等事。十二頭陀等者。新云杜多。此云抖擻。律論不同。律有隨坐不作餘食及一摶食。大論則無。論有節量中后不飲及次第乞。律文則無。又律云納衣。論云糞掃。律但云乞食。論云常乞食。此二名異意同。餘十俱同。諸部阿含及十住論亦有不同之相。大體無殊。今依大論六十八略出相狀。一蘭若者在家多惱。故舍眷屬。而師徒同學還相結著。復相惱亂。故住蘭若令身遠離。最近三里能遠彌善。身遠離已亦當心離五欲五蓋。二常乞食者具如第二方等中說(云云)。三糞掃衣者。若四方馳求或著邪命。若受他衣於好于惡而生憂喜。僧中得衣過略如食(云云)。或憂賊盜等。四一坐食者。自念一食尚有所妨。況小食中食后食。廢半日之功不得一心行道。如養馬豬等。五節量食者。飽啖腹脹氣塞妨道。故應三分留一。如舍利弗食五六口。于秦人十口許足之

【現代漢語翻譯】現代漢語譯本以醜陋的身體和名聲作為裝飾，而不是爲了修飾自己以順應貪婪的情感。衣服有三種，且分為三品。又有天須菩提（Tiansuxputi，人名）, 面王比丘（Mianwang Biqiu，比丘名）以及允許畜養重物。重物應當在畜長中辨別。所以現在不單獨討論，是爲了和下文一樣舉例說明三品。合計一百零一種畜長等作為下根。雪山作為上根，如《大般涅槃經》所說，釋迦牟尼佛前世曾為大士，居住在雪山，只披著鹿皮。當時雪山中又有多種香根、藕根、青木香根。我那時獨自在其中，只吃各種果實。吃完后，靜心思考，坐禪，堪忍的力量成就，不遊走於人世。這樣才可以忘記說凈、受持等事。十二頭陀等，新譯為杜多（Dutuo，梵文音譯），這裡譯為抖擻。律和論不同。律有隨坐不作餘食以及一摶食，大論則沒有。論有節量、中后不飲以及次第乞食。律文中則沒有。又律說納衣，論說糞掃衣。律只說乞食，論說常乞食。這兩種名稱不同，意思相同。其餘十種都相同。各部《阿含經》以及《十住論》也有不同之處。大體上沒有差別。現在依據《大智度論》六十八略述其相狀。一、蘭若（Lanya，寂靜處）者，在家多有煩惱，所以捨棄眷屬。但是師徒同學還互相結著，又互相惱亂。所以住在蘭若，使身體遠離。最近三里，能遠更好。身體遠離后，也應當心離五欲五蓋。二、常乞食者，具體如第二《方等經》中所說。三、糞掃衣者，如果四處奔波尋求，或者穿著邪命的衣服，如果接受他人的衣服，對於好壞而產生憂愁和喜悅。僧眾中得到衣服，過於簡略，如同食物。四、一坐食者，自己想到一食尚且有所妨礙，何況小食、中食、后食。荒廢半天的時間，不能一心修行。如同餵養馬和豬等。五、節量食者，吃得太飽，腹脹氣塞，妨礙修行。所以應當留三分之一。如舍利弗（Sheli Fu，佛陀弟子）吃五六口，在秦人看來，十口就足夠了。

【English Translation】 English version Taking ugliness of body and name as adornment, not to embellish oneself to comply with greedy emotions. There are three kinds of robes, and they are divided into three grades. There are also Tiansuxputi (name of a person), Mianwang Biqiu (name of a Bhikkhu), and the permission to keep heavy objects. Heavy objects should be distinguished in the rules of possessions. The reason for not discussing them separately now is to exemplify the three grades as in the following text. A total of one hundred and one kinds of possessions are considered as the lower root. Snow Mountain is considered the upper root, as the Nirvana Sutra says, Shakyamuni Buddha in his previous life was a Bodhisattva, residing in Snow Mountain, only wearing deerskin. At that time, there were various fragrant roots, lotus roots, and Aquilaria roots in Snow Mountain. I was alone in it at that time, only eating various fruits. After eating, I meditated quietly, sat in meditation, and the power of endurance was achieved, not wandering in the world. Only in this way can one forget about things like speaking purity and upholding precepts. The twelve Dhutas (ascetic practices), the new translation is Dutuo (transliteration of Sanskrit), here translated as 'shaking off'. The Vinaya and the Shastra are different. The Vinaya has 'sitting and not eating remaining food' and 'one morsel of food', which the Shastra does not have. The Shastra has 'moderation', 'not drinking in the middle and after', and 'begging in order'. The Vinaya does not have these. Also, the Vinaya says 'patched robe', the Shastra says 'rag robe'. The Vinaya only says 'begging for food', the Shastra says 'always begging for food'. These two names are different, but the meaning is the same. The remaining ten are the same. The various Agama Sutras and the Dasabhumika Sutra also have different aspects. In general, there is no difference. Now, according to the Mahaprajnaparamita Shastra, sixty-eight are briefly described. 1. Lanya (quiet place): There are many troubles at home, so one abandons relatives. However, teachers and students still cling to each other and annoy each other. Therefore, one lives in Lanya to keep the body away. The closest is three miles, the farther the better. After the body is away, the mind should also be away from the five desires and five hindrances. 2. Always begging for food: As described in the second chapter of the Vimalakirti Sutra. 3. Rag robe: If one runs around seeking, or wears the clothes of a false ascetic, if one accepts the clothes of others, one will have sorrow and joy for good and bad. Getting clothes in the Sangha is too simple, like food. 4. Eating in one sitting: One thinks that one meal is still an obstacle, let alone small meals, middle meals, and after meals. Wasting half a day's time, one cannot practice wholeheartedly. Like feeding horses and pigs. 5. Eating in moderation: Eating too much, the abdomen is bloated and the gas is blocked, hindering practice. Therefore, one should leave one-third. Like Sariputra (Buddha's disciple) eating five or six mouthfuls, in the eyes of the Qin people, ten mouthfuls are enough.

以水。六中后不飲漿者。心生樂著求種種漿不能一心。猶養馬著勒其意則息。七冢間者。易悟無常易得道果。八樹下坐者。以得道事辦舍至樹下。如佛說法轉法輪入涅槃。皆在樹下。九露坐者。或謂樹下猶如半舍尚生著故。又樹下坐有二種過。一天雨濕。二鳥糞毒蟲。十常坐者。著衣脫衣隨意快樂。四儀之中坐為第一。食易銷化氣力調和。求道大事大辦功力。諸賊常伺人便不宜安臥。若行若立心亦易攝。十一次第乞者。不著不味不輕眾生。等心憐愍不擇貧富。十二三衣者。白衣多求是故多畜。外道苦行是故裸形。不多不少故畜三衣。今文以十二頭陀中糞掃三衣。合為中士。言三衣者但三衣也。今畜長者三衣同納。或著之營務或異界經宿。良由暗于教旨自樹迷情。倚此自高翻為陷溺。今此文中判為中者。上則不及唯被鹿皮下則高於百一畜長。如何畜長復謂三衣。今言三衣不同一衣之少。不同畜長等多。出聚落則著僧伽梨加二衣上。入大眾則著郁多羅僧加五條上。入山林則唯著安陀會。為慚愧故為多寒故。許其重著。皆威儀整肅長物善根。故云被服齊整。嗟夫世人共許儀服狼狽者稱為頭陀。容止檢攝者呼為執相。俗流未曉恕而可矜。緇徒無甄悲而可愍。下根者此土多寒根性又薄。大聖一許三品通開。若畜百一記憶而已。有

云。加法。若畜長說凈則加法受持。今二品合論故云百一要當說凈。皆為助道以療形苦。如斯之類仍為下根。不說凈人三品不攝。濫引上品大士行事深不可也。然說凈之法附近大乘。故地持中菩薩所畜。即於十方諸佛菩薩而為凈施。乃以聲聞凈施。而為譬云。譬如比丘以己衣物于和尚阇梨舍作凈施。若達一實即此凈施成菩薩法。且小乘中若準行之。亦薄己貪情順佛聽制。如斯之理何損曠懷。我物屬他彌符祛滯。況受食受藥禁性重之由。持缽持衣杜譏嫌之本。譏嫌性重等護無偏跡混聲聞真菩薩也。但為元期出苦判屬小宗。豈以背彼受持稱為大道。又有人云。凡諸所有非己物想。有益便用。說凈何為。今問。等非己財何不任於四海。有益便用何不直付兩田。而閉之深房封于藏篋。實懷他想用必招愆。忽謂己財仍違說凈。說凈而施於理何妨。順己執心後生倣傚。又大經云。出家之人有四種病不得涅槃。一者衣欲。二者食慾。三臥具欲。四者為有因。若不能于衣食修觀。誰能受之不為有因。觀行衣者。疏中攝此十二為衣食處三。約此三事而論理觀。即三德也。具如疏釋迦葉緣中。今則不爾。于衣食處各立觀行。亦分三等。大經等者彼經斥三修云。汝等比丘雖復剃頭未為正法陰諸結使。雖著袈裟心猶未染大乘法服。故知心染大乘

方稱所表寂滅之服。故引法華即其意也。舍二覺觀。新名尋伺。俱舍云。尋伺心粗細。今觀心亦爾。生死者動粗如覺。空亂意細如觀。蚊細虻粗。二邊皆有粗細故也。故云深達等者。圓中如鏡故能遍照。名為深達。以深達故具一切相。空假不爾如磨瓦礫。寂忍下合譬可知。以中道觀萬德莊嚴。故非世間割截衣也。舉理異事故云非也。三衣觀者。文中兩重。初總約三諦。一一諦上皆有愛見。愛如熟見如寒。三覺者。大經三覺謂欲恚害。今借譬見思等三。故大經二十云。菩薩摩訶薩知是三覺有種種患為三乘怨。能令三乘不見佛性。常為諸佛菩薩之所訶責。經文既云能令眾生不見佛性。故將三覺。可對三惑。三觀觀三諦如衣覆身。身亦三也。又起見下別約三諦。一一諦上各各立於能治所治能嚴所嚴。初觀廣餘二略。亦可準知。故知一一諦上皆有見愛福慧二嚴。止屬福觀屬慧故也。百一觀者。長衣助身通為助義。故三諦上各須助也。歷一切行亦復如是。何但正行不動。助亦無非寂滅。具如助道中正助合行之相。上根唯約一理。中根義開通別。下根義立助道。故約一理通別正助共成一意。

止觀輔行傳弘決卷第四之二

止觀輔行傳弘決卷第四之三

唐毗陵沙門湛然述

次食亦三。且望衣說。頭陀此云抖

擻。此十二事皆為抖擻十二過故。今文即二音俱舉。放牧聲者。三里之外使童小牧聲。不聞住處堪修禪觀。世有濫用其言者。遠放木橛不聞墮聲。得已復放每夜至三。是名頭陀絕放木聲。如鹽官忍禪師造頭陀經云。頭謂煩惱頭主。陀謂陀汰煩惱。此雖謬言猶勝放木。如斯等例江表尤多。分衛者。此云乞食。具如頭陀中五種食法。謂常乞。一坐。節量。中后不飲漿。次第乞。今此且舉五中之一故云乞食。七佛及方等皆云乞食者。如前四三昧中說。居阿蘭若必須乞食。墾植耕種舂礱碓硙。不受壞生貯宿殘煮。畜八不凈事涉四邪。污染檀越非蘭若行。近代所置彌隔聖言。男女往來兼招譏丑。儻依佛教利益不輕。故十住婆沙云。乞食有十利。一自用活命自屬不屬他。二施我者令住三寶然後當食。三常生悲心。四隨順佛教。五易滿易養。六破憍慢法。七無見頂善根。八見我乞食餘者效我。九不與男女大小有諸事故。十次第乞生平等心。如諸釋子本或是王。居尼俱類園去舍衛城半由旬許。入城乞食乞食勞妨。乃至下根許受檀越送食等者。故知住處不宜太遠。譬喻經云。昔波羅奈去城五十里有山有五比丘居。平旦入城乞食。中后還山日暮乃至疲極不堪安禪。歷年如此勞而無獲。佛化為一道人。往至其所安慰之。答曰。四大之身去城道

【現代漢語翻譯】現代漢語譯本：擻（sǒu）。這十二件事都是因為抖擻這十二種過失的緣故。現在的文字將兩種讀音都列舉了出來。關於放牧的聲音，是指在三里之外讓兒童放牧，聽不到住處的聲音，這樣才適合修習禪觀。世上有人濫用這種說法，遠遠地放置木橛，聽不到掉落的聲音，得到滿足后又繼續放置，每晚放置三次。這被稱為頭陀行，完全禁止木頭的聲音。例如鹽官忍禪師所造的《頭陀經》中說：『頭』是指煩惱的頭目，『陀』是指去除煩惱。這種說法雖然有謬誤，但仍然勝過放置木頭。像這樣的例子在江浙一帶尤其多。分衛，這裡指的是乞食。具體內容如頭陀行中的五種食法：常乞、一坐食、節量食、中午之後不飲漿、次第乞食。這裡只舉了五種中的一種，所以說是乞食。七佛和《方等經》都說乞食，如前面四種三昧中所說，居住在阿蘭若（āraṇya，寂靜處）必須乞食。開墾種植、耕種、舂米、碾米、碓米等行為，不接受不潔凈的食物，不儲存過夜的食物，不食用剩餘的食物，不烹煮食物，不從事八種不清凈的事情，不涉及四種邪命，不污染施主，這些都不是阿蘭若行。近代所設定的寺院，與聖人的教誨相隔甚遠，男女往來，招致譏諷和醜聞。如果依照佛教的教導，利益不小。《十住毗婆沙論》中說，乞食有十種利益：一是自己用以活命，自己做主而不屬於他人；二是讓佈施我的人安住於三寶，然後才食用；三是常生悲憫之心；四是隨順佛教的教導；五是容易滿足，容易養活；六是破除驕慢之心；七是不會產生見頂的善根；八是看到我乞食，其他人也會效仿我；九是不與男女老少有各種事故；十是次第乞食，生起平等之心。例如，各位釋迦族的弟子，原本都是國王，住在尼俱類園（Nigrodhārāma，榕樹園），距離舍衛城（Śrāvastī）大約半由旬（yojana，印度長度單位），進入城中乞食，乞食的勞累妨礙了修行，甚至下根器的人允許接受施主送來的食物等等，因此可知居住的地方不宜太遠。《譬喻經》中說，過去在波羅奈（Vārāṇasī）城外五十里處有一座山，有五位比丘居住。每天早晨進入城中乞食，中午之後返回山中，日落時分才到，疲憊不堪，無法安心禪修。多年來都是這樣，勞累而沒有收穫。佛陀化身為一位道人，前往他們居住的地方安慰他們。他們回答說：『四大假合之身，往返城中的道路』

【English Translation】 English version: Sǒu. These twelve things are all because of shaking off these twelve faults. The current text lists both pronunciations. Regarding the sound of grazing, it refers to having children graze three miles away, so that the sound cannot be heard from the dwelling place, which is suitable for practicing meditation. Some people abuse this saying by placing wooden pegs far away, so that the sound of them falling cannot be heard. After being satisfied, they continue to place them, up to three times each night. This is called the dhūta practice of completely prohibiting the sound of wood. For example, in the Dhūta Sūtra created by Zen Master Rěn of Yánguān, it says: 'Head' refers to the head of afflictions, and 'dhūta' refers to eliminating afflictions. Although this saying is flawed, it is still better than placing wood. Examples like this are especially common in the Jiangzhe area. Fen wèi, here refers to begging for food. The specific content is like the five types of food practices in the dhūta practice: constant begging, eating in one sitting, eating in moderation, not drinking juice after noon, and begging in order. Here, only one of the five is mentioned, so it is called begging for food. The Seven Buddhas and the Vaipulya Sūtras all speak of begging for food, as mentioned in the previous four types of samādhi, residing in an āraṇya (quiet place) requires begging for food. Activities such as reclaiming land for planting, cultivating, husking rice, milling rice, and pounding rice, not accepting unclean food, not storing food overnight, not eating leftover food, not cooking food, not engaging in eight impure things, not involving four wrong livelihoods, and not polluting donors, are not āraṇya practices. The monasteries established in modern times are far removed from the teachings of the saints, with men and women coming and going, inviting ridicule and scandal. If one follows the teachings of Buddhism, the benefits are not small. The Daśabhūmika-vibhāṣā-śāstra says that begging for food has ten benefits: first, it is used to sustain oneself, one is in charge of oneself and does not belong to others; second, it allows those who give to me to abide in the Three Jewels, and then I eat; third, it constantly generates compassion; fourth, it follows the teachings of Buddhism; fifth, it is easy to be satisfied and easy to support; sixth, it breaks down arrogance; seventh, it does not produce the root of good of seeing the top; eighth, seeing me begging for food, others will imitate me; ninth, there are no accidents with men, women, old, and young; tenth, begging in order generates a mind of equality. For example, the disciples of the Śākya clan, who were originally kings, lived in the Nigrodhārāma (Banyan Tree Garden), about half a yojana (Indian unit of length) away from Śrāvastī. Entering the city to beg for food, the labor of begging hinders practice, and even those of lower capacity are allowed to receive food sent by donors, etc. Therefore, it is known that the place of residence should not be too far away. The Avadāna Sūtra says that in the past, there was a mountain fifty miles outside the city of Vārāṇasī, where five bhikṣus lived. Every morning, they entered the city to beg for food, and returned to the mountain after noon, arriving at sunset, exhausted and unable to settle into meditation. They had been doing this for many years, laboring without gain. The Buddha transformed into a Taoist and went to their residence to comfort them. They replied: 'This body of the four great elements, the road to and from the city'

遠。有何樂耶。止念畢命而已。化沙門言。夫道者。以戒為本攝心為行。賤形貴道朽棄軀命。食以支形守意正定。內學止觀滅意得道。若養身縱情何得免苦。愿諸道人明莫乞食。吾當供養一日之糧。明佛送食五人食已俱得羅漢。是則住處亦為道緣。不宜太遠。食為道緣此之謂也。故知如來非但應供。復為供應。外護送等者。僧中凈食仍為下根。豈可安坐房中私營別味。或不病託病索眾祗供。無德稱德擊動檀越。雖曰許送受必自觀。三品不收道何由致。觀行食者亦約三等。夫事食則養色身資報命。理食則資法身養慧命。故平等大慧虛空法身憑茲而立。衣亦例然。初約上品者。所引大經亦是彼經斥三修文。如來法喜等者。辨異七方便等也。此之下釋如來食也。引凈名意者。謂于食起觀能令食遍。彼文正以食為法界訶於事食。故南嶽隨自意中雲。凡所得食。應云此食色香味。上供十方佛。中奉諸賢聖。下及六道品。等施無差別隨感皆飽滿。令諸施主得無量波羅蜜。又云。念食色香如旃檀風。一時普熏十方世界。凡聖有感各得上味。六道聞香發菩提心。于食能生六波羅蜜及以三行。凈名疏中譬如熏藥藥隨火勢入人身中患除方復。菩薩觀食亦復如是。以食施時食為法界具一切法。凡諸受者法隨食入乃為冥益。或近或遠終破無明。

想為檀風亦復如是。次約頭陀義立次第觀也。下品支林者。問。應云圓頓何用支林。答。此則並前共為一法。第三約處者。雪山為上已如前說。頭陀為中即十二頭陀中處有四也。謂蘭若冢間樹下露坐。依此四處必須常坐。問。下中二處蘭若義同。有何別耶。答。蘭若西音。此云閑靜。中處即是空迥地也。下處即是空迥住處及閑靜僧藍。十住婆沙明空迥處云。居阿蘭若有十利。一自在去來。二無我所。三隨意無障。四心樂蘭若處。五少欲少事。六不惜身命具足功德。七離眾鬧語。八雖行功德不求恩報。九易得一心。十易生無障礙想。又云。阿蘭若比丘有十事入塔寺。非如外道。一供給病人。二為病者求醫。三為病者求看病人。四為病者說法。五為餘人說法。六聽法教化。七為恭敬供養大德。八為供給聖眾。九為讀誦深經。十為教他令讀深經。住阿蘭若怖畏之時應作是念。守善者雖行險道大海戰陣安隱無患。又為護身無勝善其身口意業。以自守護。故佛告匿王。善守三業名善守護。復作是念。諸獸在山不善三業而無所畏。我之心智豈不如彼。又唸佛故破一切怖。故在蘭若毛豎者。唸佛十號。又有四法方住蘭若。一多聞。二善決定義。三樂修正憶念。四隨順如說行。論文更有五十法方應住蘭若。若離下誡勸。邑者。國語云。

管仲相齊制三十家為邑。此村落所聖之謂也。尚書大傳云。凡宗廟有先王之主曰都無曰邑。此私齋堂義同無主凈名云。或為邑中主。或作商人導者。此明菩薩利物無方耳。觀心處者。七方便者如前。此開三草二木為此七位。開小草為人天。開中草為二乘。上草二木為三教菩薩。二草二木皆依于地。七種方便以實為本。故三草二木雖隨其種性。各得生長。究其根榮莫非地雨。地圓理也。雨圓教也。據漸引入邊稱為方便。當位未轉名不能到。最上處者即實相也。又一毫之善未趣菩提。名絕跡不到。橫豎遍故與法界等。故云不動。亦離二喧如前所說。名之為靜。不生七方便果。不起七方便因。又于圓果不生想著。名不生不起。大品若千由旬等者。大論十八釋云。無方便菩薩雖曠野百由旬外。禽獸鬼神羅剎之所住處。百千萬歲若過是數。若不知菩薩遠離之法。發菩提心而作受著。是遠離行佛所不許。真遠離者不見遠離相。是菩薩讚歎善哉善哉。是佛所說疾得菩提。若菩羅起著云。我所行者是遠離行。若城旁者誰稱美汝。當知是菩薩旃陀羅。染污菩薩似像菩薩人天中賊披法衣賊。求佛者應莫親近。是墮增上慢。當知論意以深山取著。名為憒鬧。城旁達理為不憒鬧。故知起著之人以著心憒鬧。為不憒鬧。起二乘之心尚為憒鬧。況復

著心著于靜處。憒者亂也。若稱理者舉足下足無非道場。方名上處。世有濫用隱朝市者有言無理。故知莊生但以約處而為上下。不識諦理上中下也。聚落者男女所居。囂者喧也。實不等者對事辨異也。山林對中上二處也密室對下處也。以理斥事故云實不等也。

○次息緣務者。務事也。今簡隨自意者。且約善惡無記以論。若約諸經非不須此。故二十五法通為四種三昧前方便也。故隨自意依經方法眾務亦息。吊慶等者。吊兇慶吉俯下仰上。低屈。昂申。造往。聘迎。說文云。造就也。聘問也。況復下舉況。一吊一慶已損高蹤。終日追尋何道之有。更結等者釋名云。州者注也。郡國注仰也。風俗通云。州者疇也。疇類也。說文云。田界也。敦者勸也。孝傳云。三州人者契為父子。長者為父。次為長子。次為幼弟。父令填河以造宅久填不滿為父所責二子發誓。若必孝誠使填河有徴。發是誓已河為之滿。又蕭廣濟孝子傳云。昔三人各一州皆孤露煢獨。三人暗會。於一樹下相問。寧為斷金之契。二人曰善。乃相約為父子。梁朝破三人離。五郡者。釋名云。人所群聚曰郡。天子制地千里分為百郡。蕭廣濟孝子傳云。昔五郡人。謂中山郡常山郡恒州魏郡魏州。鉅鹿郡刑州。趙郡趙州。此五人者少去鄉里孤無父母。相隨至衛國結

【現代漢語翻譯】現代漢語譯本：執著於心，專注于清靜之處。『憒』指的是心神紛亂。如果符合真理，那麼舉足下足，無處不是道場，這才稱得上是上等之處。世上有人濫用隱居之名，身處鬧市卻空談隱逸，言語毫無道理。因此可知，莊子只是以隱居的場所簡陋與否來區分上下，並不懂得真正的道理，以及上、中、下三種境界的差別。『聚落』指的是男女居住的地方，『囂』指的是喧鬧。『實不等』指的是針對具體事物進行辨別區分。『山林』對應的是中等和上等之處，『密室』對應的是下等之處。因為以理來駁斥事相，所以說『實不等』。

其次是止息攀緣外務。『務』指的是事務。現在簡要說明隨順自己意願的情況，暫且以善、惡、無記三種性質來討論。如果按照其他經典，並非不需要這些。因此，二十五法可以普遍作為四種三昧的前方便。所以，隨順自己意願，按照經典方法，各種事務也應該止息。『吊慶等』，『吊』是弔唁兇事，『慶』是慶賀吉事，分別對應俯身向下和仰頭向上，低頭彎腰和昂首伸展，前往和迎接。《說文》中說，『造』是成就的意思，『聘』是問候的意思。更何況是舉例說明，一次弔唁一次慶賀，就已經損害了高尚的軌跡，終日追逐尋覓，哪裡還有道可言？『更結等』，《釋名》中說，『州』是注的意思，郡國所注視仰賴的地方。《風俗通》中說，『州』是疇的意思，疇類，也就是類別。《說文》中說，是田地的邊界。『敦』是勸勉的意思。《孝子傳》中說，三個州的人結為父子，年長者為父，其次為長子，再次為幼弟。父親命令他們填河造宅，很久都填不滿，父親責備他們，兩個兒子發誓，如果確實有孝心，就讓填河有徵兆。發誓之後，河水就滿了。又有蕭廣濟《孝子傳》中說，過去三個人各自來自一個州，都是孤苦伶仃，三人暗中相會，在一棵樹下互相詢問，是否願意結為如同斷金般堅固的契約，兩人說好。於是互相約定為父子。梁朝覆滅，三人離散。『五郡』，《釋名》中說，人們聚集的地方叫做郡。天子劃分土地，千里分為百郡。蕭廣濟《孝子傳》中說，過去五個郡的人，指的是中山郡（今河北定州），常山郡（今河北正定），恒州（今河北正定），魏郡（今河北臨漳），魏州（今河北大名），鉅鹿郡（今河北邢臺），趙郡（今河北趙縣），趙州（今河北趙縣）。這五個人年少時離開家鄉，孤苦無依，於是相隨來到衛國，結

【English Translation】 English version: Attaching the mind to stillness. 'Kui' (憒) means confusion. If one's actions align with reason, then every step taken is a sacred space, and this can be called a superior place. Some misuse the idea of seclusion, living in the marketplace while talking about retreat, their words devoid of reason. Therefore, Zhuangzi only distinguishes between superior and inferior based on the simplicity of the dwelling place, not understanding the true principle and the differences between superior, middle, and inferior states. 'Settlements' (聚落) refer to places where men and women reside, and 'xiao' (囂) means noisy. 'Truly unequal' (實不等) refers to distinguishing differences based on specific matters. 'Mountains and forests' correspond to the middle and superior places, while 'secluded rooms' correspond to the inferior place. Because reason is used to refute phenomena, it is said that they are 'truly unequal'.

Next is ceasing the pursuit of external affairs. 'Wu' (務) refers to affairs. Now, a brief explanation of following one's own inclinations will be given, discussing it in terms of good, evil, and neutral qualities. According to other sutras, this is not unnecessary. Therefore, the twenty-five dharmas can be universally used as preliminary practices for the four samadhis. Thus, following one's own inclinations, according to the methods in the sutras, various affairs should also cease. 'Condolences and celebrations, etc.' ('吊慶等'), 'condolences' (吊) are for mourning unfortunate events, and 'celebrations' (慶) are for congratulating auspicious events, corresponding to bowing down and looking up, bending down and stretching up, going to and welcoming. The 'Shuowen' (說文) says that 'zao' (造) means to accomplish, and 'pin' (聘) means to inquire. Moreover, it is given as an example that one condolence and one celebration already damage one's noble pursuits. If one spends the whole day chasing and seeking, what path is there to speak of? 'Further alliances, etc.' ('更結等'), the 'Shiming' (釋名) says that 'zhou' (州) means to focus on, the place where commanderies and states focus and rely on. The 'Fengsu Tong' (風俗通) says that 'zhou' (州) means category, a type. The 'Shuowen' (說文) says that it is the boundary of a field. 'Dun' (敦) means to encourage. The 'Biographies of Filial Sons' (孝子傳) says that people from three 'zhou' (州) formed a bond as father and sons, the eldest being the father, the next the eldest son, and the last the youngest son. The father ordered them to fill a river to build a house, but it was not filled for a long time. The father blamed them, and the two sons vowed that if they were truly filial, filling the river would be a sign. After they made the vow, the river was filled. Also, Xiao Guangji's 'Biographies of Filial Sons' (蕭廣濟孝子傳) says that in the past, three people each came from a 'zhou' (州), all being lonely and without relatives. The three secretly met and asked each other under a tree whether they were willing to form a bond as strong as cutting metal, and the two agreed. So they agreed to be father and sons. When the Liang dynasty fell, the three were separated. 'Five commanderies' ('五郡'), the 'Shiming' (釋名) says that a place where people gather is called a commandery (郡). The emperor divided the land, dividing a thousand 'li' (里) into a hundred commanderies. Xiao Guangji's 'Biographies of Filial Sons' (蕭廣濟孝子傳) says that in the past, people from five commanderies, referring to Zhongshan Commandery (中山郡) (now Dingzhou, Hebei), Changshan Commandery (常山郡) (now Zhengding, Hebei), Hengzhou (恒州) (now Zhengding, Hebei), Wei Commandery (魏郡) (now Linzhang, Hebei), Weizhou (魏州) (now Daming, Hebei), Julu Commandery (鉅鹿郡) (now Xingtai, Hebei), Zhao Commandery (趙郡) (now Zhaoxian, Hebei), and Zhao Prefecture (趙州) (now Zhaoxian, Hebei). These five people left their hometowns at a young age, being lonely and without parents, so they followed each other to the state of Wei and formed a

為兄弟。長字元重。次叔重次仲重。次季重。次雉重。朝夕相事財累三千。于空城中見一老母。兄弟議曰。拜此老母以之為母。因拜曰愿為母。母乃許焉。事之若親經二十四年。母忽染患口不能言。五子仰天而嘆曰。如何孝誠無感。母忽染患而不能言。若我有感使母得語。應時能言。謂五子曰。我本是太原陽猛之女。嫁同郡張文堅。文堅身死。我有兒名烏遺。七歲值亂遂亡所之。我子胸前有七星之文。右足下有黑子。語未竟而卒。五子送喪會朝歌令晨出。忘其記囊謂五子所竊。收三重禁二重。詣河內告枉具書始末。河內太守乃是烏遺。因大哭曰。吾生不識父母而母為他所養。馳使放三重。後奏五人為五縣令。世孝雖爾。今出家之人舍所親棄恩愛。居蘭若修三昧。更結異姓以為兄弟父母。如彼三州五郡者誡之誡之。倒之甚矣。故引倒裳等以喻之。毛詩刺齊云。有挈壺氏知漏刻之官。漏刻不節君臣服亂。而倒裳求領禮度昏亂。今以此意斥顛倒耳。三伎能等者。伎字應從女謂女藝也。從人者害也非今文意。醫方卜筮等者。醫者療病工也。方謂方疏。卜者除疑也。周禮云。卜以決疑不疑何卜。筮者決也。泥塑刻木。填彩描畫。彈棋圍棋。書謂六書。釋名云。書庶也。紀庶物也。書亦曰著著萬物故。周禮有六書。謂指事像形形聲

會意轉註假借。思之可知。咒詛禁術以有此用故致害己。美角折皮文披。膏有明故煎。鐸有聲故毀。搖之令鳴以宣教令。文事振木鐸武事振金鐸。劉子云。龜以智自害。翠以羽自殘。丹以含色磨肌。石以抱玉碎質。睒經云象為牙死。犀為角亡。翠為羽自殘。麋鹿為皮肉害。人引莊子云。不用以為全生之大用。語同意異。我佛法中藏炫曜隱厚德。全無生應法界方名大用。故知莊以燕支離肩高於頂頤隱於臍五管在上。若賜疾者粟我則有分。若差役者兵我則無用。是名全生之大用。全此殘疾者生。未知何用。無德可隱例亦不成。而當樹林招鳥等者。經云。譬如大樹眾鳥集之則有枯折之患。腐敗肉也。譬如蒼蠅集於臭肉反增肉臭。豈不下雙合二譬。摧折合樹林。污辱合臭肉。如是之人摧折自行污辱三寶。壞枝葉曰摧壞貞質曰折。事理失故。問答勝負者。負者不克。又負者問不測答答不稱問。皆名為負。又荷之在背為他所負。故名為劣。莊子曰。有力者負而趨之。而昧者不覺。昧闇劣也。以勝負故因法致失。累世怨仇所生之處。常相中害。為是義故勝負過深。如賢愚經。佛與比丘向毗舍離到一河邊。見五百牧牛人及五百捕魚人。共挽一魚。身有百頭驢騾等類。眾人驚怪。佛至其所。三問云。汝是迦毗黎不。皆答言。是。佛問。教

汝者今在何處。答。在阿鼻地獄。阿難白佛。何故問魚以為迦毗黎。佛言。過去迦葉佛時有婆羅門博達多聞。生於一子唯不勝沙門。父臨終時囑其子曰。汝慎勿與沙門論議。父歿後母教言。汝識見高明有勝汝者不。答。唯不勝沙門。母問。汝何以不勝。答。彼若問我。我不能答。母言。汝作沙門學得竟還來。便從母語少時學通三藏。母問。勝未。答。彼若問我。我未與他等。母教言。更論議時當罵辱之。后時論屈便罵言。沙門識見劇于百獸。如是非一故受魚身。其頭百狀佛言。賢劫盡猶故未出。阿難及大眾聞已皆言。口業不可不慎。爾時牧牛捕魚人者。今合掌向佛聞說善來得四果者是。常人勝負招報不輕。況三昧者彌為妨亂。領者錄也理也。亦受也。持者記憶也。事功曰勞。呂氏春秋曰。勞者精神則散也。今以事倦為勞非功勞也。詩云。在心為志。倦者不力也。暇者閑也安也。心性如水真理如珠。緣務如攪慮生如濁迷理如昏。慮速迷真何能閑安修止觀也。此事尚舍等者。舉益況損。學正經論領持憶記等。助道有益爾時尚舍。況人事等而不捨耶。若非修習三三昧時。多聞增智慧多聞是道場。以如說行起于多聞。廣讀諸異論則知智者意。聞不習觀尚得遠為信行乘種。豈有不學而成三昧。若尋常行人有引此者。不應爾也。但

【現代漢語翻譯】現代漢語譯本『你現在在哪裡？』回答：『在阿鼻地獄（Avici Hell，無間地獄）。』阿難（Ananda，佛陀的十大弟子之一）問佛陀：『為什麼問魚，說它是迦毗黎（Kapilavastu，釋迦牟尼佛的故鄉）？』佛陀說：『過去迦葉佛（Kasyapa Buddha，過去七佛之一）時，有一位婆羅門（Brahmin，古印度僧侶階層）博學多聞，生了一個兒子，唯獨不喜歡沙門（Sramana，出家修行者）。父親臨終時囑咐他的兒子說：『你千萬不要與沙門辯論。』父親死後，母親教導他說：『你的見識高明，有勝過你的人嗎？』回答說：『唯獨不如沙門。』母親問：『你為什麼不如他？』回答說：『他如果問我，我不能回答。』母親說：『你去做沙門，學得精通了再回來。』於是聽從母親的話，在短時間內學通了三藏（Tripitaka，佛教經典）。母親問：『勝過他了嗎？』回答說：『他如果問我，我還沒有與他相等。』母親教導說：『再辯論時，應當謾罵侮辱他。』後來辯論失敗，就謾罵說：『沙門的見識比百獸還差。』像這樣不止一次，所以受了魚身，它的頭有百種形狀。』佛陀說：『賢劫（Bhadrakalpa，現在所處的時代）結束，它也還不能出來。』阿難和大眾聽了之後都說：『口業不可不謹慎。』當時那個牧牛和捕魚的人，現在合掌向佛，聽聞佛法，證得四果（Four Fruits of Asceticism，聲聞乘的四種果位）的就是他。常人的勝負招致的果報尚且不輕，何況是妨礙三昧（Samadhi，禪定）的人，罪過就更大了。』『領』是領受、理解的意思，也是接受的意思。『持』是記憶的意思。『事功』叫做『勞』。《呂氏春秋》說：『勞，精神就渙散。』現在因為事務疲倦叫做『勞』，不是指功勞。詩經說：『在心為志。』『倦』是不努力的意思。『暇』是空閑、安定的意思。心性如同水，真理如同珠。攀緣事務如同攪動水，思慮產生如同水變渾濁，迷惑真理如同昏暗。思慮快速，迷惑真理，怎麼能空閑安定，修習止觀呢？這件事尚且要捨棄，這是舉益處來說明捨棄損害。學習正經論，領受、憶持等等，對修道有益，尚且要捨棄，何況人事等等而不捨棄呢？如果不是修習三三昧（Three Samadhis，三種禪定）的時候，多聞可以增長智慧，多聞是道場。因為如實修行，從多聞開始。廣泛閱讀各種不同的理論，就能瞭解智者的意思。聽聞而不修習觀行，尚且可以遠遠地作為信行乘（Faith-Conduct Vehicle，通過信仰和實踐達到解脫的途徑）的種子，難道有不學習就能成就三昧的嗎？如果平常的修行人有引用這些話的，是不應該這樣的。但是

【English Translation】 English version 『Where are you now?』 The answer: 『In Avici Hell (無間地獄, the hell of incessant suffering).』 Ananda (阿難, one of the Buddha's ten principal disciples) asked the Buddha: 『Why ask about the fish, saying it is Kapilavastu (迦毗黎, the birthplace of Sakyamuni Buddha)?』 The Buddha said: 『In the past, during the time of Kasyapa Buddha (迦葉佛, one of the past seven Buddhas), there was a Brahmin (婆羅門, a member of the priestly class in ancient India) who was learned and knowledgeable. He had a son, but he particularly disliked the Sramanas (沙門, wandering ascetics). When the father was dying, he instructed his son: 『You must not argue with the Sramanas.』 After the father died, the mother taught him: 『Your knowledge is high and bright, is there anyone who surpasses you?』 He replied: 『Only the Sramanas surpass me.』 The mother asked: 『Why are you not as good as them?』 He replied: 『If they ask me, I cannot answer.』 The mother said: 『You should become a Sramana, learn thoroughly, and then come back.』 So he followed his mother's words and, in a short time, mastered the Tripitaka (三藏, the Buddhist scriptures). The mother asked: 『Have you surpassed them?』 He replied: 『If they ask me, I am not yet equal to them.』 The mother taught him: 『When arguing again, you should scold and insult them.』 Later, when he lost an argument, he scolded, saying: 『The knowledge of the Sramanas is worse than that of a hundred beasts.』 He did this more than once, so he received the body of a fish, and its head had a hundred shapes.』 The Buddha said: 『Even when the Bhadrakalpa (賢劫, the current era) ends, it will still not be able to get out.』 Ananda and the assembly, upon hearing this, all said: 『Verbal karma must be carefully guarded.』 The person who was herding cows and catching fish at that time is now joining his palms towards the Buddha, hearing the Dharma, and attaining the Four Fruits of Asceticism (四果, the four stages of enlightenment in Theravada Buddhism). The retribution for ordinary people's victories and defeats is not light, let alone for those who obstruct Samadhi (三昧, meditative absorption), whose sin is even greater.』『領 (lǐng)』 means to receive, understand, and also to accept. 『持 (chí)』 means to remember. 『事功 (shì gōng)』 is called 『勞 (láo).』 The Lüshi Chunqiu (呂氏春秋) says: 『When one is 勞 (láo), the spirit scatters.』 Now, being tired from affairs is called 『勞 (láo),』 not referring to merit. The Book of Poetry says: 『What is in the heart is called will.』『倦 (juàn)』 means not making an effort. 『暇 (xiá)』 means leisure and peace. The nature of the mind is like water, and truth is like a pearl. Clinging to affairs is like stirring water, and thoughts arising are like the water becoming turbid. Confusing truth is like being in darkness. If thoughts are quick and confuse the truth, how can one be at leisure and peace, and practice cessation and contemplation? This matter should be abandoned; this is using benefits to illustrate abandoning harm. Learning the correct scriptures and treatises, receiving, remembering, etc., are beneficial to cultivation, and should still be abandoned. How much more so should human affairs, etc., be abandoned? If it is not the time to practice the Three Samadhis (三三昧, three kinds of samadhi), then much learning can increase wisdom, and much learning is a place of practice. Because of practicing according to the truth, it starts from much learning. Broadly reading various different theories can understand the intentions of the wise. Hearing without practicing contemplation can still be a seed for the Faith-Conduct Vehicle (信行乘, the path of faith and practice) from afar. How can one achieve samadhi without learning? If ordinary practitioners quote these words, it should not be like this. But

勝負是非一向須廢。若外學者。小乘教中十二時許為伏外道一時習外。若大乘中初心菩薩一向不許。凈名云。若好雜句文飾者。多是新發意菩薩。此斥不許習外。且令進行至六根凈位。學應不難。諸業雖有力等者。借彼業文以成理觀。大論第五釋業中雲。生死輪載人。諸煩惱結使。大力自在轉。無能禁止者。諸業雖無量不逐不作者。如風不入實水流不仰行。伎術者。術者道藝也。理觀則以神通而為道藝。未得聖果不得修通者。以神通法于佛法為伎能。今未得道不許修學。如息伎術也。佛因調達未得聖道得通造逆。是故佛制。若實得道尚自不許無事現通。如阿含中佛告比丘。若現通者有三過患。一令不信者言有瞿曇乃至梵天皆能現變。二者諸不信者言有乾陀羅咒能觀他心。三者教誡通。若使現者唯我能為。修三昧者忽發神通須急棄之。有漏之法虛妄故也。言障般若者。種智般若自具諸法。能泯諸相。未具已來但安於理。何須事通。若專于通是則障理。習學觀中瓦礫亦是大經春池喻中。如前學問。問答中所引習學。即此中意也。乃至不應于彼小逕中學者總斥也。未得無生而習世智者無益於道。如僧鏡錄俗學無裨錄中雲。婆爾尼外道自造聲論。教一弟子。其師死後卻事弟子。學此聲明。終朝受杖而不能得。有阿羅漢見而笑之

【現代漢語翻譯】現代漢語譯本勝負、是非這些都要拋棄。如果是外道學者，小乘教義中認為十二時辰中允許一時辰用來學習外道。但大乘教義中，初發心的菩薩是不允許這樣做的。《維摩詰經》中說：『如果喜歡雜亂的語句和華麗的文飾，大多是新發意的菩薩。』這是斥責不應該學習外道。應該讓他們修行到六根清凈的地位，再學習佛法就不難了。『諸業雖有力等者』，是借用業的文字來成就理觀。《大智度論》第五卷解釋業時說：『生死輪迴像車輪一樣載著人，各種煩惱像繩索一樣捆綁著人，強大的力量自在地轉動，沒有人能夠阻止。』各種業雖然無量無邊，但不會追隨沒有造業的人。就像風不會進入堅實的水中，水流不會向上流一樣。『伎術者』，指術者所掌握的道藝。理觀則以神通作為道藝。未證得聖果的人不得修習神通，因為神通法對於佛法來說只是一種技能。現在還沒有得道，不允許修學神通，就像停止學習技能一樣。佛陀因為提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）未證得聖道就得到神通而造下惡業，所以佛陀制定戒律：即使真正證得聖道，也不允許無事顯現神通。如《阿含經》中，佛陀告訴比丘：如果顯現神通，有三種過患：一是讓不相信的人說，瞿曇（Gotama，釋迦牟尼佛的姓）乃至梵天（Brahma，印度教的創造之神）都能顯現變化；二是讓不相信的人說，有乾陀羅咒（Gandhara，古印度地名，以咒術聞名）能觀察他人內心；三是教誡神通，如果顯現神通，就認為只有我能做到。修習三昧（Samadhi，禪定）的人如果忽然生起神通，必須立即捨棄它，因為有漏之法是虛妄的。『言障般若者』，指種智般若（Prajna，智慧）自身具備諸法，能泯滅諸相。在沒有具備之前，只要安住于理即可，何須追求神通。如果專注于神通，就會障礙理。學習觀想時，瓦礫也是大經春池的比喻，就像前面問答中所引用的學習一樣，就是這個意思。『乃至不應于彼小逕中學者』，是總體的斥責。未證得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的證悟）而學習世俗智慧，對修行沒有益處。如《僧鏡錄》中記載的俗學無益的故事：婆爾尼（Barni，人名）外道自己創造了聲論，教給一個弟子。他的老師死後，他反而去侍奉這個弟子，學習這種聲明，整天捱打也學不會。有阿羅漢（Arhat，已證得解脫的聖者）看到后嘲笑他。

【English Translation】 English version Victory and defeat, right and wrong, must always be abandoned. If one is a follower of external paths, the Hinayana teachings allow one of the twelve periods of the day to be used for studying external paths. However, in Mahayana teachings, newly initiated Bodhisattvas are never allowed to do so. The Vimalakirti Sutra says: 'Those who like mixed sentences and ornate language are mostly newly initiated Bodhisattvas.' This criticizes the practice of studying external paths. They should be allowed to practice until they reach the state of purity of the six senses, and then learning the Dharma will not be difficult. 'Although the power of various karmas is strong,' this borrows the text of karma to achieve rational contemplation. The fifth volume of the Mahaprajnaparamita Sastra explains karma, saying: 'The wheel of samsara carries people, and various afflictions bind people like ropes. Great power turns freely, and no one can stop it.' Although various karmas are immeasurable, they will not follow those who do not create them. Just as wind does not enter solid water, and water does not flow upwards. 'Skills' refer to the arts and skills mastered by the practitioner. Rational contemplation uses supernatural powers as arts and skills. Those who have not attained the holy fruit are not allowed to practice supernatural powers, because supernatural powers are only a skill for the Dharma. Now that one has not attained the Way, one is not allowed to study supernatural powers, just like stopping the learning of skills. Because Devadatta (Devadatta, cousin of the Buddha who later betrayed him) gained supernatural powers before attaining the holy path and committed evil deeds, the Buddha established precepts: Even if one has truly attained the holy path, one is not allowed to display supernatural powers unnecessarily. As in the Agamas, the Buddha told the monks: If one displays supernatural powers, there are three faults: First, it will cause unbelievers to say that Gotama (Gotama, the Buddha's family name) and even Brahma (Brahma, the Hindu god of creation) can manifest transformations; second, it will cause unbelievers to say that there are Gandhara (Gandhara, an ancient Indian region known for its spells) spells that can observe the minds of others; third, it is a teaching of supernatural powers, if one displays supernatural powers, one will think that only I can do it. Those who practice Samadhi (Samadhi, meditation) must immediately abandon it if they suddenly develop supernatural powers, because the Dharma of outflows is false. 'Words that obstruct Prajna (Prajna, wisdom)' refer to the seed wisdom Prajna, which itself possesses all Dharmas and can extinguish all appearances. Before one possesses it, one only needs to abide in reason, why seek supernatural powers? If one focuses on supernatural powers, it will obstruct reason. When learning contemplation, rubble is also a metaphor for the spring pond in the Great Sutra, just like the learning quoted in the previous questions and answers, which is what this means. 'Even those who should not study in that small path' is a general criticism. Learning worldly wisdom without attaining Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the realization of the truth of the non-arising and non-ceasing of all Dharmas) is of no benefit to practice. As recorded in the Sengjinglu, the story of secular learning being useless: Barni (Barni, a person's name), a follower of external paths, created his own theory of sound and taught it to a disciple. After his teacher died, he instead served this disciple and learned this declaration, being beaten all day long but unable to learn it. An Arhat (Arhat, a saint who has attained liberation) saw it and laughed at him.

。本所造論而學不得。大論曰。習外道典者。如以刀割泥。泥無所成而刀日損。又云。讀外道典者如視日光令人眼暗。是故文中令至佛眼一切種智。何法不備。問。前持戒等三明觀心義。皆約三諦以顯極理。何故此中生活但對於愛。人事但對於業。伎能以對事通學問以對世智耶。答。亦應準前。今寄此四並但從事者。即此四事以為能妨。還以三諦而為所妨。準于伎術習學觀中雲。如得如意珠及一切種智。故知愛業所妨亦同◎第五善知識中大因緣等者。付法藏文末云。習近聖法得至涅槃。由善知識。又云為得道全因緣者。是真善知識。又如阿難白佛。善知識者是得道半因緣。佛言。不也。善知識者是得道全因緣。阿難當知。此閻浮提除大迦葉舍利弗。其餘眾生若不遇我。無解脫期。是故我言善知識者能大利益。增一云。莫與惡知識與愚共從事。當與善知識智者而交通。若人本無惡親近於惡人后必成惡人。惡名遍天下。善知識反此。是故應親近。大論有二因緣得無上道。一者內自思惟。二者得善知識。大經十八阇王來至佛所。佛告大眾。菩提近因莫過善友。阇王不遇耆婆當墮阿鼻。此即通敘須善知識之來意也。釋中先事次理。初事善知識中。初言外護者。自己身心為內望他身心為外。為外所護故名外護。言同行者。己他互

同。遞相策發。人異行同故名同行。言教授者。宣傳聖言名之為教。訓誨於我名之為授。又上言被下名之為教。教於所受名之為授。通言知識者。法華疏云。聞名為知見形為識。是人益我菩提之道名善知識。若深下正釋。簡隨自意者。方法少故可自營理不廢進修。故不必須。道俗鹹得故不簡白黑。但能等者。薄德仰他故為營理。誰能純善勸莫見過。未堪違順勸莫觸惱及莫稱歎。言帆舉者。如船得帆所進過常。藉小精進過實稱揚。名為帆舉。忽生受著翻致損失。雖本無心壞器易壞。內防魔事外杜憍衿。三昧法船方達彼岸。今贊小善者是泛爾常人。非專為他三昧者外護。則自除嫉妒發彼善根。如母養子等者。母雖慈養子必策。虎雖猛銜子必寬。外護知識如母如虎。將護行者如勿舉勿惱。舊行道人等者。若未親行暗于可否。一向混俗不了開遮。又何但專令外護護己。亦應善須將護外護。如增一第三。佛在給孤。告諸比丘。應當恭敬檀越施主。如孝順父母養之待之。施主能成戒定智慧。多所饒益。於三寶中無所掛礙。能施四事。故諸比丘慈心於檀越。小恩尚不忘何況于大者。應三業精勤使彼施主福不唐捐。終獲大果名稱流佈。亦如迷者得指示路。亦如怖者與無憂畏。無歸與覆。乏者與糧。盲得眼等。二同行者。隨自意安樂行雲

未必須者。如隨自意依經修行有亦無妨。不制同伴故未必須。余善惡等有無無妨。若安樂行行三七日。一向不用。若行常儀亦可通用。如雲得好同學共讀誦經。于餘三中。有決須伴者。如雲不眠不散等。律中常儀尚須同行互相策進互不相惱。故云毗尼毗尼共。乃至十二頭陀需求共行。增一云。迦葉等名將諸比丘行。佛告諸比丘。人根不同。善者善者共同。惡者惡者共同。如乳與乳共。乃至醍醐醍醐共。糞與糞共。故舍利弗與智慧者共。乃至羅云與密行者共。調達與惡行者共。若二日齊功則一朝空過。故今修昨行名之為故。加行勝昨乃名日新。切磋琢磨者。爾雅云。金謂之鏤。木謂之刻。骨謂之切。像謂之琢。玉謂之琢。石謂之磨。六者皆治器之名也。今謂互相切磋使成法器又釋訓中雲。如切如磋道學也。人須學以成德如琢如磨自修也。人須修以立行。自學自修闕勉他意。前釋正當今文意也。故相切磋日成一日。同心齊志等者。謂二人相假一失則俱壞。如度大海帆柁相須。互相敬重如視世尊等者。若相尊敬則道法互增。故大論八十一云。佛告阿難。菩薩摩訶薩共住相視。當如世尊。何以故。是我真伴如共乘一船。彼學我學。三教授者。三知識中此最為難。夫為導者必具目足。若行解不均安能利他。故從初文正示教授善知

【現代漢語翻譯】現代漢語譯本：對於『未必須者』，如果隨自己的意願依據經典修行，有同伴也沒有妨礙。因為不強制要求同伴，所以說『未必須』。其餘的善惡等情況，有或沒有都沒有妨礙。如果按照安樂行修行二十一天（三七日），就完全不需要同伴。如果按照通常的儀軌修行，也可以通用（指有無同伴皆可）。比如經中說『得到好的同學一起讀誦經典』。在其餘三種情況中，有必須要有同伴的，比如經中說『不睡眠不散亂』等。律藏中的通常儀軌尚且需要同行互相策勵進步，互相不惱害。所以說『毗尼（Vinaya，戒律）毗尼共』，乃至十二頭陀行（Dhutanga，苦行）也需要尋求共同修行的人。增一阿含經中說，迦葉（Kasyapa）等大將帶領眾比丘修行。佛告訴眾比丘，人的根器不同，善者和善者共同修行，惡者和惡者共同修行。如同乳和乳在一起，乃至醍醐（sarpirmanda，精煉的乳酪）和醍醐在一起，糞便和糞便在一起。所以舍利弗（Sariputra，智慧第一的弟子）和有智慧的人在一起，乃至羅云（Rahula，佛陀之子）和秘密修行的人在一起，提婆達多（Devadatta，佛陀的堂兄弟）和惡行的人在一起。如果兩天的功夫一樣，那麼一天就白白過去了。所以現在修行昨天的行為，就叫做『故』。加行勝過昨天，才叫做『日新』。『切磋琢磨』，爾雅中說，金叫做鏤，木叫做刻，骨叫做切，象牙叫做琢，玉叫做琢，石頭叫做磨。這六種都是治理器物的名稱。現在說互相切磋，使之成為法器。又釋訓中說，如切如磋，是說道學。人需要通過學習來成就德行，如琢如磨，是自我修養。人需要通過修行來樹立品行。自學自修，不要勉強他人的意思。前面的解釋正符合現在的文意。所以互相切磋，一天比一天進步。『同心齊志』等，是說兩個人互相幫助，一個人失敗則全部失敗。如同渡大海，帆和舵互相需要。『互相敬重如視世尊』等，如果互相尊敬，那麼道法互相增長。所以大智度論第八十一卷說，佛告訴阿難（Ananda），菩薩摩訶薩共同居住互相看待，應當如同看待世尊。為什麼呢？因為他們是我的真誠同伴，如同共同乘坐一條船。互相學習。『三教授者』，在三種知識中，這個最為困難。作為引導者，必須具備眼睛和腳。如果修行和理解不均衡，怎麼能夠利益他人？所以從最初的文字就明確指示教授善知識。

【English Translation】 English version: Regarding 'not necessarily needed,' if one follows their own intention and practices according to the scriptures, having a companion is not an obstacle. Because companions are not mandatory, it is said 'not necessarily needed.' As for other matters like good and evil, having them or not is not an obstacle. If practicing the Peaceful Conduct for twenty-one days (three seven-day periods), a companion is completely unnecessary. If practicing the usual rituals, it can be generally applied (meaning having or not having a companion is acceptable). For example, the sutra says, 'Obtaining good fellow practitioners to recite the scriptures together.' Among the other three situations, there are those where a companion is essential, such as the sutra saying 'not sleeping, not being scattered,' etc. Even the usual rituals in the Vinaya (Vinaya, monastic discipline) require companions to encourage each other's progress, without causing each other harm. Therefore, it is said 'Vinaya (Vinaya) together,' and even the twelve Dhutangas (Dhutanga, ascetic practices) require seeking people to practice together. The Ekottara Agama Sutra says that Kasyapa (Kasyapa) and other great generals led many bhikshus (monks) in practice. The Buddha told the bhikshus that people's capacities are different; the virtuous practice together with the virtuous, and the wicked practice together with the wicked. It is like milk with milk, and even sarpirmanda (sarpirmanda, clarified butter) with sarpirmanda, and dung with dung. Therefore, Sariputra (Sariputra, foremost in wisdom) is with the wise, and Rahula (Rahula, Buddha's son) is with those who practice in secret, and Devadatta (Devadatta, Buddha's cousin) is with those who practice evil. If the effort of two days is the same, then one day is wasted. Therefore, practicing today what was practiced yesterday is called 'old.' Only when the effort surpasses yesterday is it called 'new.' 'Cutting, filing, carving, and polishing,' the Erya (an ancient Chinese dictionary) says that gold is called lou, wood is called ke, bone is called qie, ivory is called zhuo, jade is called zhuo, and stone is called mo. These six are all names for processing objects. Now it is said that they cut and polish each other to become vessels of Dharma. Also, the Shi Xun says, 'Like cutting and filing, it is the study of the Way.' People need to cultivate virtue through learning, and like carving and polishing, it is self-cultivation. People need to establish conduct through practice. Self-learning and self-cultivation do not mean forcing others. The previous explanation is exactly in line with the meaning of the current text. Therefore, by cutting and polishing each other, one progresses day by day. 'Same mind and same aspiration,' etc., means that two people help each other, and if one fails, all fail. Like crossing the great ocean, the sail and rudder need each other. 'Respecting each other as seeing the World Honored One,' etc., means that if they respect each other, then the Dharma will increase mutually. Therefore, the Mahaprajnaparamita Sastra, chapter eighty-one, says that the Buddha told Ananda (Ananda) that bodhisattvas (enlightenment beings) living together and looking at each other should be like looking at the World Honored One. Why? Because they are my true companions, like riding in the same boat. Learning from each other. 'The three instructors,' among the three kinds of knowledge, this is the most difficult. As a guide, one must have both eyes and feet. If practice and understanding are not balanced, how can one benefit others? Therefore, from the very beginning, the text clearly indicates the good knowledge of the instructor.

識相。從於諸下簡示不須教授之人。如是尚可教授於他。故得自行無所妨難。又行解具足德在於彼。謂益我者但在於解。是故文中且舉能說轉人心者。於十境中皆是非道。十乘觀法方名為道。道前方便復有內外。故善內外方應善知。準禪門中二十五法為外方便。又有五法為內方便。一者止門。二驗善惡根性。三安心法。四治病法。五辨魔法。今文不立者。魔病二境即是第四第五。業境即是第二。初及第三此約理觀。如安心中。彼約事止及以事安。故此不用。又今文不立內五方便者。以十種境界為內方便。故上文云。二十五法為外方便。亦名為遠。故知對於十境為內為近。又于外中只二十五而分內外。具緣一向是外。呵欲棄蓋義兼內外。調五事中亦內亦外。眠食在外餘三在內。行於五法一向在內。通塞等者。方便得所為通。方便背行為塞。十境互發十乘增減。一一法中皆有通塞。若能善此通塞妨障。復善說法導達人心。方可名為教授知識。示教利喜者。指授為示教詔為教。令彼得益為利。見他得利心生喜悅為喜。亦可前二屬己后二屬他。彼此合論稱善知識。次觀心知識中。初引經示相。經問。何者是善知識。佛言。佛菩薩阿羅漢是善知識。六波羅蜜及一切法法性實際。皆云是善知識。法效能令人至菩提故。六度能成辦法

【現代漢語翻譯】現代漢語譯本識別善知識的相狀。對於那些根器低下，不適合接受教授的人，如果能夠通過其他方式教導他們，這樣自己修行也不會遇到障礙。此外，修行和理解都具備的人，其德行就在於此。也就是說，能利益我的是在於理解。因此，文中只提到了能說法並轉變人心的人。在十種境界中，其他的都是非正道，只有運用十乘觀法才可稱為正道。在正道之前，還有內外的方便法門。因此，只有精通內外方便，才能算是善於修行。參照禪門中的二十五法作為外方便，另外還有五法作為內方便：一是止門，二是驗證善惡根性，三是安心法，四是治病法，五是辨魔法。本文沒有列出這些，是因為魔境和病境就是第四和第五種境界，業境就是第二種境界，最初和第三種境界是關於理觀的，如安心法中那樣。那裡是關於事止和事安的，所以這裡不用。另外，本文沒有列出內五方便，是因為將十種境界作為內方便。所以上文說，二十五法是外方便，也稱為遠。因此可知，相對於十境來說，內外是相對的，遠近也是相對的。在外方便中，只將二十五法分為內外，具緣一向是外，呵欲棄蓋兼顧內外，調五事中也內外兼顧，睡眠和飲食在外，其餘三項在內。行於五法一向在內。通塞等，方便運用得當則通達，方便運用不當則閉塞。十境相互引發，十乘觀法隨之增減。每一種法中都有通塞。如果能夠善於運用這些通塞和妨礙，又善於說法引導人心，才可以稱為教授知識。示教利喜，指點傳授為『示』，教誨開導為『教』，使他人得到利益為『利』，看到他人得到利益內心喜悅為『喜』。也可以說前兩者是自身的行為，後兩者是使他人受益。彼此結合起來，才可稱為善知識。接下來是觀察心識的善知識，首先引用經文來顯示善知識的相狀。經文中問：『什麼是善知識？』佛說：『佛、菩薩、阿羅漢是善知識。六波羅蜜以及一切法的法性實際，都可以稱為善知識。』因為法效能夠引導人們到達菩提，六度能夠成就辦法。

【English Translation】 English version Recognizing the characteristics of a Kalyanamitra (spiritual friend). For those of inferior capacity who are not suitable for instruction, if they can be taught through other means, then one's own practice will not encounter obstacles. Furthermore, those who possess both practice and understanding have virtue in this. That is to say, what benefits me lies in understanding. Therefore, the text only mentions those who can preach and transform people's minds. Among the ten realms, the others are not the right path; only by using the Ten Contemplations can it be called the right path. Before the right path, there are inner and outer expedient methods. Therefore, only by mastering the inner and outer expedient methods can one be considered good at practice. Refer to the twenty-five dharmas in the Chan school as outer expedient methods, and there are also five dharmas as inner expedient methods: first, the gate of cessation; second, verifying good and evil roots; third, the method of pacifying the mind; fourth, the method of curing diseases; fifth, the method of distinguishing demonic states. This text does not list these because the demonic realm and the realm of disease are the fourth and fifth realms, and the realm of karma is the second realm. The first and third realms are about theoretical contemplation, as in the method of pacifying the mind. There, it is about cessation and pacification in terms of phenomena, so it is not used here. In addition, this text does not list the five inner expedient methods because it takes the ten realms as inner expedient methods. Therefore, the above text says that the twenty-five dharmas are outer expedient methods, also called 'distant'. Therefore, it can be known that relative to the ten realms, inner and outer are relative, and near and far are also relative. Among the outer expedient methods, only the twenty-five dharmas are divided into inner and outer. Having complete conditions is always outer, while reproaching desires and abandoning coverings encompasses both inner and outer. Adjusting the five matters also encompasses both inner and outer; sleep and food are outer, while the other three are inner. Practicing the five dharmas is always inner. 'Thoroughfare and blockage, etc.' means that when expedient methods are used properly, there is thoroughfare; when expedient methods are used improperly, there is blockage. The ten realms trigger each other, and the Ten Contemplations increase or decrease accordingly. In each dharma, there are thoroughfare and blockage. If one can skillfully use these thoroughfares, blockages, and obstacles, and is also good at preaching and guiding people's minds, then one can be called a Kalyanamitra who teaches knowledge. 'Showing, teaching, benefiting, and delighting' means that pointing out and transmitting is 'showing', teaching and guiding is 'teaching', causing others to benefit is 'benefiting', and seeing others benefit and feeling joy in one's heart is 'delighting'. It can also be said that the former two are one's own actions, while the latter two are for the benefit of others. Combining these together, one can be called a Kalyanamitra. Next is observing the Kalyanamitra of the mind, first quoting the scriptures to show the characteristics of a Kalyanamitra. The sutra asks: 'What is a Kalyanamitra?' The Buddha said: 'Buddhas, Bodhisattvas, and Arhats are Kalyanamitras. The Six Paramitas and the Dharma-nature Reality of all dharmas can all be called Kalyanamitras.' Because Dharma-nature can guide people to Bodhi, and the Six Perfections can accomplish methods.

性故。三乘聖人能以六度令菩薩行得作佛故。是故併名善知識也。論問。小乘道異云何是善知識。答。有小乘人先來求大。觀知應成大者。亦為說大。此則實行亦有能說大者。為善知識。若準此下文唯內秘外現方可通用。何妨此中亦是內秘。降此之外。若準下文但是真諦善知識耳。今各下開對。初如佛下佛菩薩中開三。初外護者。諸佛威神望我為外。次同行中報身不思議功德為瓔珞。丈六相好為垢衣。生滅道品為糞器。示同見思名為和光。本為益彼名為利物。何者。引出宅已示尊特身說難思法。彈訶洮汰得授記莂。始終共同利豈過此。三教授者正當其理。是故不須以事顯義。次六度中開二者。助道望正故助名外。助能護正令不退沒。是外護義。正助合義如下助道中正助合行。合即是同故云同行。言不失規矩者。對轉兼具及第一義。增減得所皆中規矩規圓矩方。即以方助圓。次開法性三中。法性本凈我無始迷。故迷成自望凈為他。自非內熏何能生悟。故知生悟力在真如故以冥熏為外護也。從始至終智境冥一。即名同行。又智同境故。故名同行。未見如盲由無教授。智目無僻義同教授。境智不差名為無僻。此則下結示。先結數。次示法門處。初示數者。于經三文既各開三。並前初三故成十二。前三次三等者。最初釋三正是

【現代漢語翻譯】性故（因為本性如此）。三乘（聲聞乘、緣覺乘、菩薩乘）聖人能夠通過六度（佈施、持戒、忍辱、精進、禪定、智慧）令菩薩行得以成就佛果，因此都被稱為善知識（指能夠引導他人走向正道的人）。論問：小乘道（聲聞乘和緣覺乘）與大乘道（菩薩乘）不同，怎麼能說是善知識呢？答：有些修小乘道的人，一開始是來求大乘佛法的，觀察到他們應該修習大乘佛法，也為他們講說大乘佛法。這些人雖然實行的是小乘道，但也有能說大乘佛法的人，所以也是善知識。如果按照下文『內秘外現』（內心隱藏菩薩的境界，外在顯現聲聞或緣覺的行為）的說法，才能普遍適用。為什麼不能認為這裡也是『內秘』呢？降格到此外，如果按照下文，那只是真諦（佛教的根本真理）上的善知識罷了。現在分別展開說明。首先，如佛以下，在佛菩薩中展開為三種。第一種是外護（指在外部護持修行者的人）。諸佛的威神之力，對於我來說是外在的護持。第二種是同行（指與修行者一起修行的人），報身佛（佛的化身）不可思議的功德作為瓔珞（裝飾品），丈六金身（佛的莊嚴相貌）作為垢衣（污穢的衣服），生滅的道品（修行的方法）作為糞器（盛放糞便的器具），示現與凡夫相同的見解和思惑，名為和光同塵（與世俗同流合污），根本目的是爲了利益他人，名為利物（利益眾生）。為什麼這樣說呢？因為把眾生從火宅（比喻充滿煩惱的世間）中引出來后，示現尊貴殊勝的身相，說難以思議的佛法，彈斥呵責，淘洗雜染，最終授予授記（預言未來成佛），始終共同利益眾生，還有什麼能超過這個呢？第三種是教授（指教導修行者的人），正當其理（符合佛法的道理），所以不需要用具體的事例來顯明其意義。其次，在六度中展開為兩種。助道（輔助修行的法門）相對於正道（真正的修行）來說，所以稱為『外』。輔助能夠護持正道，使之不退沒（不退失），這是外護的意義。正助合義（正道和助道相結合的意義）如下文助道中所說，正助合行（正道和助道相結合地修行），結合就是相同，所以稱為同行。所說的不失規矩，是對轉兼具（同時具備轉變和兼顧），以及第一義諦（最高的真理）。增減得所（增加或減少都恰到好處），都符合規矩，規是圓規，矩是方矩，就是用方來輔助圓。再次，展開法性（一切事物的本性）為三種。法性本來清凈，我從無始以來就迷惑，所以迷惑成為『自』，相對於清凈來說是『他』。自身如果沒有內在的熏習，怎麼能產生覺悟呢？所以知道產生覺悟的力量在於真如（事物的真實本性），所以用冥熏（暗中熏習）作為外護。從始至終，智慧和境界冥然合一，就叫做同行。又因為智慧與境界相同，所以叫做同行。沒有見到如同盲人，因為沒有教授。智慧的眼睛沒有偏差，意義等同於教授。境界和智慧沒有差別，名為沒有偏差。這以下是總結。先總結數量，再指示法門的處所。首先指示數量，在經文的三段中，每一段都展開為三種，加上前面的最初的三種，所以總共有十二種。前面三次的三等，最初解釋的三種正是

【English Translation】 Because of its nature. The Sages of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna) can enable the practice of Bodhisattvas to attain Buddhahood through the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā), therefore they are all called Kalyāṇamitra (spiritual friends, those who guide others to the right path). Question in the Treatise: The paths of the Small Vehicle (Śrāvakayāna and Pratyekabuddhayāna) are different, how can they be Kalyāṇamitra? Answer: Some people who practice the Small Vehicle initially come seeking the Great Vehicle (Mahāyāna). Observing that they should practice the Great Vehicle, one also speaks the Great Vehicle for them. Although these people practice the Small Vehicle, there are also those who can speak the Great Vehicle, so they are also Kalyāṇamitra. If according to the following text 'inner secret and outer manifestation' (hiding the state of a Bodhisattva internally, and externally manifesting the behavior of a Śrāvaka or Pratyekabuddha), then it can be universally applied. Why can't it be considered 'inner secret' here as well? Descending to this, if according to the following text, then it is only Kalyāṇamitra in terms of the ultimate truth (the fundamental truth of Buddhism). Now, let's explain them separately. First, as in 'like the Buddha' below, it unfolds into three types within the Buddhas and Bodhisattvas. The first type is external protection (those who externally protect practitioners). The majestic power of the Buddhas is external protection for me. The second type is fellow practitioners (those who practice together with practitioners), the inconceivable merits of the Reward Body Buddha (the manifested body of a Buddha) as ornaments, the sixteen-foot golden body (the majestic appearance of a Buddha) as soiled clothes, the arising and ceasing of the practices of the path as a dung container, showing the same views and delusions as ordinary people, is called 'harmonizing with the dust' (conforming to the world), the fundamental purpose is to benefit others, called 'benefiting beings'. Why is it said so? Because after leading beings out of the burning house (a metaphor for the world full of afflictions), showing a noble and extraordinary appearance, speaking the Dharma that is difficult to conceive, scolding and rebuking, washing away impurities, and finally bestowing predictions of future Buddhahood, constantly benefiting beings together, what could surpass this? The third type is the teacher (those who teach practitioners), which is exactly in accordance with the principle (conforms to the principles of the Dharma), so there is no need to use specific examples to illustrate its meaning. Secondly, in the Six Perfections, it unfolds into two types. Auxiliary practices (practices that assist cultivation) are called 'external' in relation to the main practice (true cultivation). Assistance can protect the main practice, preventing it from regressing, this is the meaning of external protection. The combined meaning of main and auxiliary practices (the meaning of combining the main and auxiliary practices) is as mentioned in the following text about auxiliary practices, the combined practice of main and auxiliary practices, combination is the same, so it is called fellow practitioners. What is said about not losing the rules, is about simultaneously possessing transformation and consideration, as well as the ultimate truth. Adding or subtracting appropriately, all conform to the rules, the compass is round, the square is square, that is, using the square to assist the round. Again, unfolding the Dharma-nature (the inherent nature of all things) into three types. The Dharma-nature is originally pure, I have been deluded since beginningless time, so delusion becomes 'self', in relation to purity it is 'other'. If the self does not have internal cultivation, how can enlightenment arise? So knowing that the power of arising enlightenment lies in the Tathata (the true nature of things), so using subtle cultivation as external protection. From beginning to end, wisdom and realm are united in darkness, which is called fellow practitioners. Also, because wisdom and realm are the same, it is called fellow practitioners. Not seeing is like a blind person, because there is no teaching. The eyes of wisdom have no deviation, the meaning is the same as teaching. There is no difference between realm and wisdom, called no deviation. The following is a summary. First summarize the quantity, then indicate the location of the Dharma gate. First indicate the quantity, in the three sections of the scripture, each section unfolds into three types, plus the initial three types, so there are a total of twelve types. The three equal types in the previous three times, the three types explained at the beginning are exactly

約事。九中初三。既是諸佛菩薩為三。故亦是事。九中后六既約六度法性。以立三名。故名為理。初引大品已開成九。是故本三不須更數。對諦對悉意亦可知。次示處者。今既義開以對三諦。如華嚴中普賢文殊及彌勒等。並是中道善知識也。亦得是圓三諦知識。餘者多是俗諦所攝。但彼知識無二乘人闕真諦義。若次第行在十住中。以彼頓部斥為魔故。是故彼經無小知識。若依菩提流支法界性論。善財初于可樂國土于德云比丘所聞光明觀察正念諸佛三昧。以對初住。乃至第四十二于彌勒所。聞入三世智正念思惟莊嚴法門。以對妙覺。若必定依菩提流支。經云善財親近三千大千世界微塵數善知識。如何對位以應塵數。且依一家如前所釋。此等下簡判者。三諦俱云是善知識。既引善財入法界證。只可得是別圓兩義。羅漢之人豈是知識。是故簡云雖同名知識。依華嚴經仍斥為魔。故十魔中列為三魔。雖通名魔權實難測。是故復更簡實存權。權者仍得名真知識。實者進退存於兩名。是故更以別教況釋。別教失意尚名為魔。況二乘人而非是魔。況復藏通兩種菩薩。若半與半奪並例二乘。如世俗中善經論者。尚能示人菩提正路。況阿羅漢頓同於魔。聖教抑揚不可一向。如譬喻經第二云。昔有大家冬收千斛埋在地中。春開為種了無有谷

【現代漢語翻譯】現代漢語譯本約定事項。九品中的初三品，既然是諸佛菩薩爲了三諦而設，所以是事諦。九品中的后六品，是依據六度法性，來建立三種名稱，所以是理諦。一開始引用《大品般若經》已經開示成就了九品，因此本經的三諦不需要再重複計數。對諦和對悉意（Sarvasattvartha，利益一切眾生）的含義也可以理解。接下來指示處所。現在既然義理已經開顯，可以對應三諦，就像《華嚴經》中的普賢菩薩、文殊菩薩以及彌勒菩薩等，都是中道的善知識。也可以說是圓教三諦的知識。其餘的大多是俗諦所攝。但是那些知識中沒有二乘人，缺少真諦的義理。如果次第修行，在十住位中，會被頓教部斥責為魔。所以《華嚴經》中沒有小乘的知識。如果依據菩提流支的《法界性論》，善財童子最初在可樂國土，從德云比丘那裡聽聞光明觀察正念諸佛三昧，以對應初住位。乃至第四十二參，在彌勒菩薩那裡，聽聞入三世智正念思惟莊嚴法門，以對應妙覺位。如果一定要依據菩提流支的說法，《華嚴經》說善財童子親近三千大千世界微塵數善知識，如何對應果位來應合微塵數呢？暫且依據一家之說，如前面所解釋的。這些以下是簡別判教的人。三諦都說是善知識。既然引用善財童子入法界證悟，只可以是別教和圓教兩種意義。羅漢（Arhat）怎麼能是知識呢？所以簡別說，雖然都名為知識，依據《華嚴經》仍然斥責為魔。所以在十種魔中列為三種魔。雖然都名為魔，權巧和真實難以測度。所以再次簡別，真實存在，權巧方便也存在。權巧方便仍然可以稱為真知識。真實存在則進退兩難。所以再用別教來比況解釋。別教如果失去正意，尚且被稱為魔，何況二乘人而不是魔呢？何況藏教和通教兩種菩薩。如果一半一半地奪取，就併入二乘。就像世俗中善於經論的人，尚且能指示人菩提正路，何況阿羅漢（Arhat）頓悟后卻等同於魔呢？聖教的抑揚不可一概而論。如《譬喻經》第二篇說，從前有大戶人家，冬天收了千斛糧食埋在地下，春天挖出來做種子，卻一點穀子也沒有。 English version Agreements. The first three of the nine grades, since they are established by all Buddhas and Bodhisattvas for the sake of the three truths, are the truth of phenomena (事諦, shì dì). The latter six of the nine grades are based on the Dharma-nature of the six perfections to establish three names, so they are the truth of principle (理諦, lǐ dì). Initially, the Mahaprajnaparamita Sutra has already revealed and accomplished the nine grades, so the three truths in this sutra do not need to be counted again. The meanings of 'towards the truths' and 'towards Sarvasattvartha (對悉意, duì xī yì, benefiting all sentient beings)' can also be understood. Next, indicating the locations. Now that the meaning has been revealed to correspond to the three truths, like Samantabhadra Bodhisattva, Manjushri Bodhisattva, and Maitreya Bodhisattva in the Avatamsaka Sutra, they are all good advisors of the Middle Way. They can also be considered as knowers of the perfect three truths. Most of the others are included in the conventional truth. However, those knowers do not include those of the Two Vehicles, lacking the meaning of the truth of reality. If one practices sequentially in the ten abodes, they will be denounced as demons by the sudden school. Therefore, there are no small vehicle knowers in that sutra. If based on Bodhiruci's Treatise on the Nature of the Dharmadhatu, Sudhana first heard the Samadhi of Light Observation and Right Mindfulness of All Buddhas from the Bhikshu Deva-ghosha in the Pleasant Land, corresponding to the first abode. Up to the forty-second visit, he heard the Dharma-gate of Entering the Wisdom of the Three Times, Right Mindfulness, Contemplation, and Adornment from Maitreya, corresponding to the Wonderful Enlightenment. If one must rely on Bodhiruci's explanation, the sutra says that Sudhana approached as many good advisors as dust motes in three thousand great thousand worlds. How can one match the positions to correspond to the number of dust motes? Let's rely on one school's explanation as before. These below are for distinguishing the judges. All three truths are said to be good advisors. Since it cites Sudhana entering the Dharmadhatu and attaining enlightenment, it can only be the separate and perfect teachings. How can an Arhat (羅漢, luó hàn) be a knower? Therefore, it is distinguished by saying that although they are both called knowers, according to the Avatamsaka Sutra, they are still denounced as demons. Therefore, they are listed as three demons in the ten demons. Although they are all called demons, the provisional and the real are difficult to fathom. Therefore, it is distinguished again, the real exists, and the expedient also exists. The expedient can still be called a true knower. The real exists, making it difficult to advance or retreat. Therefore, it is further explained by comparing it to the separate teaching. If the separate teaching loses its meaning, it is still called a demon, let alone those of the Two Vehicles who are not demons? Not to mention the Bodhisattvas of the Tripitaka and Common teachings. If half is taken and half is given, they are grouped into the Two Vehicles. Just like those who are good at scriptures and treatises in the secular world can still show people the right path to Bodhi, how can an Arhat (阿羅漢, Ā luó hàn) be equated to a demon after sudden enlightenment? The praise and criticism of the holy teachings cannot be one-sided. As the second chapter of the Parable Sutra says, 'Once upon a time, there was a wealthy family who harvested a thousand bushels of grain in winter and buried them in the ground. When they dug them up in spring to use as seeds, there was no grain at all.'

【English Translation】 English version Agreements. The first three of the nine grades, since they are established by all Buddhas and Bodhisattvas for the sake of the three truths, are the truth of phenomena. The latter six of the nine grades are based on the Dharma-nature of the six perfections to establish three names, so they are the truth of principle. Initially, the Mahaprajnaparamita Sutra has already revealed and accomplished the nine grades, so the three truths in this sutra do not need to be counted again. The meanings of 'towards the truths' and 'towards Sarvasattvartha' can also be understood. Next, indicating the locations. Now that the meaning has been revealed to correspond to the three truths, like Samantabhadra Bodhisattva, Manjushri Bodhisattva, and Maitreya Bodhisattva in the Avatamsaka Sutra, they are all good advisors of the Middle Way. They can also be considered as knowers of the perfect three truths. Most of the others are included in the conventional truth. However, those knowers do not include those of the Two Vehicles, lacking the meaning of the truth of reality. If one practices sequentially in the ten abodes, they will be denounced as demons by the sudden school. Therefore, there are no small vehicle knowers in that sutra. If based on Bodhiruci's Treatise on the Nature of the Dharmadhatu, Sudhana first heard the Samadhi of Light Observation and Right Mindfulness of All Buddhas from the Bhikshu Deva-ghosha in the Pleasant Land, corresponding to the first abode. Up to the forty-second visit, he heard the Dharma-gate of Entering the Wisdom of the Three Times, Right Mindfulness, Contemplation, and Adornment from Maitreya, corresponding to the Wonderful Enlightenment. If one must rely on Bodhiruci's explanation, the sutra says that Sudhana approached as many good advisors as dust motes in three thousand great thousand worlds. How can one match the positions to correspond to the number of dust motes? Let's rely on one school's explanation as before. These below are for distinguishing the judges. All three truths are said to be good advisors. Since it cites Sudhana entering the Dharmadhatu and attaining enlightenment, it can only be the separate and perfect teachings. How can an Arhat be a knower? Therefore, it is distinguished by saying that although they are both called knowers, according to the Avatamsaka Sutra, they are still denounced as demons. Therefore, they are listed as three demons in the ten demons. Although they are all called demons, the provisional and the real are difficult to fathom. Therefore, it is distinguished again, the real exists, and the expedient also exists. The expedient can still be called a true knower. The real exists, making it difficult to advance or retreat. Therefore, it is further explained by comparing it to the separate teaching. If the separate teaching loses its meaning, it is still called a demon, let alone those of the Two Vehicles who are not demons? Not to mention the Bodhisattvas of the Tripitaka and Common teachings. If half is taken and half is given, they are grouped into the Two Vehicles. Just like those who are good at scriptures and treatises in the secular world can still show people the right path to Bodhi, how can an Arhat be equated to a demon after sudden enlightenment? The praise and criticism of the holy teachings cannot be one-sided. As the second chapter of the Parable Sutra says, 'Once upon a time, there was a wealthy family who harvested a thousand bushels of grain in winter and buried them in the ground. When they dug them up in spring to use as seeds, there was no grain at all.'

。唯見一蟲大如牛。無手足頭目如頑鈍肉。主人大小莫不皆怪。出著平地問是何等終無所道。便以鐵刺一處。乃云欲識我者著大道邊。便如其言。後有五百騎服飾盡黃。駐馬問曰。谷賊。汝何以在此。乃答言。食他人谷持我在此。語極久便去。主人問。是何人。答。是金精。向西三百步。樹下有石甕滿中黃金。主人往掘果得黃金。歡喜不已將谷賊歸。主人得金既是神恩。欲更設供養。谷賊曰。前不語姓名者欲示黃金處。我當轉行福于天下不得久住。言已不見。經不合喻意亦可見。今略合之。谷賊者名利法師也。有口無手足等者有解無行也。地中谷者庫中財物也。庫中財食本供凈田。故云種子。春開為種者欲供凈田也。食卻谷者受常供也。大小不識者施主不簡田也。平地者常行立處也。問不語者常處空閑不講說也。鐵刺語者聞利許講也。道旁者講堂也。五百騎者都講五體也。純著黃者講純都唱佛經也。共語者為唱經也。經中還呵為利之人。不應處座而說妙法。故云谷賊汝何住此。答食谷者還自解釋利養難銷。主人問者施主決疑也。答是金精者云都講所說能詮實相。西樹下者西主秋藏秘密藏也。三百步者三毒也。樹者生死也。理在煩惱生死故也。掘果得金者主人依教修行得見理也。將歸留住者施主雖知法師違教。為報法恩

【現代漢語翻譯】現代漢語譯本只見一隻蟲子大如牛，沒有手腳頭目，就像一塊頑鈍的肉。主人無論大小都感到奇怪，把它放到平地上詢問是什麼東西，始終沒有人能說出。於是用鐵刺刺它一處，蟲子說：『想要認識我的人，到大道邊來。』之後就如它所說。後來有五百騎兵，穿著全是黃色的服裝，停馬問道：『谷賊（指偷吃穀物的人），你為什麼在這裡？』蟲子回答說：『吃了別人的穀物，所以被帶到這裡。』說了很久就離開了。主人問：『這些人是什麼人？』蟲子回答：『是金精（指掌管金子的神）。向西走三百步，樹下有個石甕，裡面裝滿了黃金。』主人前往挖掘，果然得到了黃金，歡喜不已，就把谷賊帶回家了。主人得到黃金，既然是神明的恩賜，想要再設供養。谷賊說：『之前不說姓名，是爲了指示黃金的所在。我應當把福報轉移給天下，不能久留。』說完就不見了。經文的比喻可能不太恰當，但意思還是可以理解的。現在稍微解釋一下：谷賊指的是名利法師（指追求名利的出家人）。有口無手腳等，指的是有講解佛法的能力卻沒有實際修行。地中的穀物指的是庫房中的財物。庫房中的穀物原本是用來供養清凈福田的，所以說是種子。春天開花結果是爲了供養清凈福田。吃掉穀物指的是接受信徒的供養。大小不認識，指的是施主不選擇供養的對象。平地指的是平時行走站立的地方。問了不說話，指的是平時處在空閑的地方不講經說法。鐵刺說話，指的是聽到利益就答應講經。道旁指的是講堂。五百騎指的是都講（指精通佛經的法師）的五體投地。純穿黃色衣服，指的是都講純粹地唱誦佛經。一起說話，指的是一起唱經。經中還呵斥那些爲了利益的人，不應該坐在高座上宣說妙法，所以說『谷賊，你為什麼住在這裡？』回答說吃谷，是說法師自己解釋利養難以消化。主人問，是施主決斷疑惑。回答說是金精，是說都講所說能夠詮釋實相。西樹下，指的是西方主秋天收藏秘密寶藏。三百步指的是三毒（指貪嗔癡）。樹指的是生死。真理就在煩惱生死之中。挖掘得到黃金，指的是主人依照教導修行，得見真理。帶回家留住，指的是施主雖然知道法師違背教義，爲了報答法恩。

【English Translation】 English version I only saw an insect as large as an ox, without hands, feet, head, or eyes, like a dull piece of flesh. The master, both young and old, was very surprised. They put it on the flat ground and asked what it was, but no one could say. Then they pierced it in one place with an iron thorn. The insect then said, 'Those who wish to know me, come to the side of the great road.' And it was as it said. Later, five hundred horsemen, dressed entirely in yellow, stopped their horses and asked, 'Grain thief (referring to someone who steals grain), why are you here?' The insect replied, 'I ate other people's grain, so I was brought here.' After speaking for a long time, they left. The master asked, 'Who were these people?' The insect replied, 'They are the gold spirits (referring to the gods who manage gold). Three hundred steps to the west, under the tree, there is a stone urn filled with gold.' The master went to dig and indeed found gold, and was overjoyed. He brought the grain thief home. Since the master received the gold as a divine favor, he wanted to make offerings again. The grain thief said, 'The reason I didn't say my name before was to point out the location of the gold. I should transfer the blessings to the world and cannot stay long.' After saying this, it disappeared. The analogy in the scripture may not be entirely appropriate, but the meaning can still be understood. Now, let me explain it a little: The grain thief refers to a fame-and-profit-seeking Dharma master (referring to a monk who pursues fame and profit). Having a mouth but no hands or feet, etc., refers to having the ability to explain the Dharma but lacking actual practice. The grain in the ground refers to the wealth in the treasury. The grain in the treasury was originally intended to be offered to the pure field of merit, so it is called a seed. Blooming in spring is for offering to the pure field of merit. Eating the grain refers to receiving offerings from believers. Not recognizing young or old refers to the donors not choosing the objects of their offerings. The flat ground refers to the place where one usually walks and stands. Asking without speaking refers to not lecturing on the Dharma when in a free and idle place. The iron thorn speaking refers to agreeing to lecture when hearing of benefits. The roadside refers to the lecture hall. The five hundred horsemen refer to the prostration of the five limbs of the 'Du Jiang' (referring to a Dharma master proficient in the scriptures). Wearing pure yellow clothes refers to the 'Du Jiang' purely chanting the Buddhist scriptures. Speaking together refers to chanting the scriptures together. The scripture also rebukes those who are for profit, saying that they should not sit on a high seat and proclaim the wonderful Dharma, so it says, 'Grain thief, why do you live here?' The reply of eating grain is the Dharma master himself explaining that the benefits are difficult to digest. The master asking is the donor resolving doubts. The reply of being a gold spirit is saying that what the 'Du Jiang' says can explain the true nature of reality. Under the western tree refers to the west, which governs the autumn, storing secret treasures. Three hundred steps refers to the three poisons (referring to greed, hatred, and delusion). The tree refers to birth and death. The truth lies within the afflictions of birth and death. Digging and obtaining gold refers to the master practicing according to the teachings and seeing the truth. Bringing it home and keeping it refers to the donor knowing that the Dharma master violates the teachings but wanting to repay the kindness of the Dharma.

更欲供養。谷賊辭者法師初來不說已無行者。欲覓講處耳。不肯住者生慚愧也。福天下者更求講處也。為利尚爾。況別教等貶同於魔。以圓形之故使耳。又實行二乘亦得名為善知識者。如大論云。諸菩薩支佛聲聞中信方等者。如法而說亦名善知識。又如大品轉教。雖是被加利益於他。亦得名為真善知識。但是半等者大略而言。若約三惑但斷見思。仍為未半。約由旬譬已為過半。約惑為譬具如第七。今且據半教所詮。一往說耳。何必的須惑等中半耶。圓教三種者。圓外護等三是真知識。三昧菩提心等者。已料簡善知識魔。余之二魔例此料簡。是則圓教三昧菩提。方名真實三昧菩提。前之三教三昧菩提。或實或魔。如上(云云)。

○第二訶五欲中。文五義五意唯在一。五義又二所謂事理。下去文意與五緣同。先事次理。系者絆也。五中一一皆約依正二報。有情無情。而生於欲。貪色者。論云。譬如有人貪著好果。上樹之時而不肯下。時人倒樹樹傾乃墮。身首毀壞因茲而死。是故須訶。眸者眼珠也。睞者旁視也。又云。眸者目童子也。孟子云。心中正則眸子明。翠者翡翠也。異物誌云。巢于高樹離地六七丈。夷人下之取其子。說文云。赤雀形大如燕翅羽碧色。今從翅色以名眉色。皓者白光。亦尤白也。如難陀為欲持

戒者。入胎藏經云。世尊在迦毗羅城。佛知難陀受戒時至。至門放光照宅。難陀云。必是世尊。遣使看果是世尊。難陀欲自看婦云。若許出看必令出家。即牽其衣難陀云。少時還婦云。濕額未乾須還。答如所要。佛令取缽盛飯盛飯出佛已去過與阿難。阿難言。誰邊得缽。答言。佛邊得缽。阿難言。還送與佛。難陀即往送缽與佛。佛令剃頭。語剃者言。勿持刀臨閻浮提王頂。又念且順世尊暮當歸去。佛知其念化作大坑。如其命終何得歸也。佛告阿難。令難陀作知事。阿難傳佛語。難陀言。知事者如何。阿難曰。于寺中檢校。問。何所作。答。諸比丘乞食去。應掃地灑水取新牛糞凈土。防守失落與僧閉門戶等。至曉當開門掃灑大小便處。僧去後。欲為僧閉門。閉西東開閉東西開等。唸曰。縱有失落我為王時。更造百千好寺倍於今日。即便還家從大道行。恐佛還乃從小道。仍逢佛歸隱樹枝。風吹身現。佛問。何故來。答。憶婦。佛卻將出城至鹿子母園佛問。汝曾見香醉山不。答未見。佛令捉衣角飛。須臾見山。山上有果樹。樹下有雌彌猴無一目被燒竟。佛問。何如天。答。天無慾何得比此。問。汝見天不。答。未見。佛令捉衣角尋至三十三天。令遊觀至歡喜園。見婇女及見交合園等。見種種音聲。有一處天女無夫。問佛。佛

【現代漢語翻譯】現代漢語譯本戒律方面。《入胎藏經》記載：世尊在迦毗羅城時，佛陀知道難陀（Nanda，佛陀的堂弟）受戒的時機已到，便從門口放出光芒照亮他的家宅。難陀心想：『一定是世尊來了。』於是派人去看，果然是世尊。難陀想親自去看他的妻子，心想：『如果答應讓我出去看她，我一定會出家。』於是拉著妻子的衣服說：『我一會兒就回來。』他的妻子說：『你額頭上的汗還沒幹，一定要回來。』難陀答應了。佛陀讓難陀拿缽盛飯，盛好飯後，佛陀已經離開了，於是他把缽遞給阿難（Ananda，佛陀的十大弟子之一）。阿難問：『你從哪裡得到這個缽的？』難陀回答說：『從佛陀那裡得到的。』阿難說：『還給佛陀吧。』難陀於是去把缽還給佛陀。佛陀讓他剃頭，並告訴剃頭的人說：『不要把刀放在閻浮提（Jambudvipa，我們所居住的這個世界）國王的頭頂上。』難陀心想：『先順從世尊，晚上再回去。』佛陀知道他的想法，就化作一個大坑。如果他死了，怎麼能回去呢？佛陀告訴阿難，讓難陀擔任知事（寺院中的一種職務）。阿難傳達了佛陀的話。難陀問：『知事是做什麼的？』阿難說：『在寺院中負責檢查管理。』難陀問：『具體做什麼？』阿難回答說：『眾比丘（bhikkhu，出家修行的男子）出去乞食后，你應該掃地、灑水、取新鮮的牛糞和凈土，防止東西丟失，負責僧眾關門等等。到天亮時，要開門，清掃大小便的地方。僧眾離開后，你要為僧眾關門。』他一會兒想關西邊的門，一會兒想關東邊的門，一會兒又想開西邊的門，一會兒又想開東邊的門。他心想：『即使有什麼東西丟失了，我當國王的時候，可以建造成百上千座比現在更好的寺廟。』於是他想回家，就走大路，害怕遇到佛陀，就走小路，仍然遇到了回來的佛陀，於是躲在樹枝後面。風吹動樹枝，他顯露出身形。佛陀問：『你為什麼來這裡？』難陀回答說：『我想念我的妻子。』佛陀於是帶他出城，到了鹿子母園（Mrigadava，位於印度的一座公園）。佛陀問：『你曾經見過香醉山（香醉山）嗎？』難陀回答說：『沒有見過。』佛陀讓他抓住衣角，飛了起來。一會兒，他看到了香醉山，山上有果樹，樹下有一隻雌性的獼猴，一隻眼睛被燒瞎了。佛陀問：『這和天上的生活相比如何？』難陀回答說：『天上的生活沒有慾望，怎麼能和這相比呢？』佛陀問：『你見過天上的生活嗎？』難陀回答說：『沒有見過。』佛陀讓他抓住衣角，一會兒就到了三十三天（Trayastrimsa，佛教中的一個天界）。讓他遊覽觀看，到了歡喜園（Nandana，三十三天中的一個花園），看到了天女以及她們交合的場景等等，聽到了各種各樣的聲音。有一個地方的天女沒有丈夫。難陀問佛陀，佛陀……

【English Translation】 English version Regarding precepts. The Sutra of Entering the Womb states: When the World Honored One was in Kapilavastu (Kapilavastu, an ancient city where Buddha spent his early life), the Buddha knew that the time for Nanda (Nanda, Buddha's half-brother) to receive the precepts had arrived. He emitted light from the gate, illuminating his house. Nanda thought, 'It must be the World Honored One.' He sent someone to check, and it was indeed the World Honored One. Nanda wanted to see his wife, thinking, 'If I am allowed to go out and see her, I will definitely become a monk.' So he pulled on his wife's clothes and said, 'I will be back in a little while.' His wife said, 'The sweat on your forehead hasn't dried yet; you must come back.' Nanda agreed. The Buddha asked Nanda to take a bowl and fill it with rice. After he filled the bowl, the Buddha had already left, so he handed the bowl to Ananda (Ananda, one of the ten principal disciples of the Buddha). Ananda asked, 'Where did you get this bowl?' Nanda replied, 'I got it from the Buddha.' Ananda said, 'Return it to the Buddha.' So Nanda went to return the bowl to the Buddha. The Buddha told him to shave his head and told the shaver, 'Do not hold the knife over the head of the king of Jambudvipa (Jambudvipa, the continent where we live).' Nanda thought, 'I will obey the World Honored One for now, and return home in the evening.' The Buddha knew his thoughts and transformed a large pit. If he died, how could he return? The Buddha told Ananda to have Nanda serve as the 'steward' (a position in the monastery). Ananda conveyed the Buddha's words. Nanda asked, 'What does a steward do?' Ananda said, 'He is responsible for inspecting and managing the monastery.' Nanda asked, 'What specifically does he do?' Ananda replied, 'After the monks (bhikkhu, a male monastic) go out to beg for food, you should sweep the floor, sprinkle water, collect fresh cow dung and clean soil, prevent things from being lost, and be responsible for closing the doors for the monks, etc. At dawn, you should open the doors and clean the places for urination and defecation. After the monks leave, you should close the doors for the monks.' He thought about closing the west door, then about closing the east door, then about opening the west door, then about opening the east door. He thought, 'Even if something is lost, when I am king, I can build hundreds and thousands of temples, better than the ones we have today.' So he wanted to go home and took the main road, but fearing he would meet the Buddha, he took the small road. He still encountered the Buddha returning, so he hid behind the branches of a tree. The wind blew the branches, revealing his form. The Buddha asked, 'Why are you here?' Nanda replied, 'I miss my wife.' The Buddha then took him out of the city to Mrigadava (Mrigadava, a park in India). The Buddha asked, 'Have you ever seen Mount Fragrant Intoxication (香醉山)?' Nanda replied, 'I have not.' The Buddha told him to grab the corner of his robe, and they flew up. In a moment, he saw Mount Fragrant Intoxication, with fruit trees on the mountain and a female monkey with one eye burned out under the trees. The Buddha asked, 'How does this compare to life in the heavens?' Nanda replied, 'Life in the heavens has no desire; how can it compare to this?' The Buddha asked, 'Have you seen life in the heavens?' Nanda replied, 'I have not.' The Buddha told him to grab the corner of his robe, and in a moment, they arrived at Trayastrimsa (Trayastrimsa, a heaven in Buddhism). He let him tour and see, arriving at Nandana (Nandana, a garden in Trayastrimsa), where he saw celestial women and scenes of their intercourse, etc., and heard all kinds of sounds. There was a place where the celestial women had no husbands. Nanda asked the Buddha, and the Buddha...

令問天。天答佛弟難陀持戒生此。當爲我夫。佛問難陀。天女何如孫陀利。答。天比孫陀利如以孫陀利比瞎獼猴。佛言。修梵行有斯利。汝今持戒當生此天。時佛共還逝多林。時難陀慕天宮修梵行。佛告眾僧。一切不得與難陀同其法事。一切比丘皆不與同住坐起。自念阿難是我弟。應不嫌我即往共坐。阿難起去。問言。弟何棄兄。阿難言。然仁行別故相違耳。問。何謂也。答。仁樂生天我樂寂滅。聞已倍生憂惱。佛又問。汝見捺落迦未。答。未見。令捉衣角便見諸獄皆有治人。有處無人問佛。佛令問獄卒。獄卒答言。佛弟難陀為生天故修行。暫在天上還來此中受苦。難陀懼而淚下如雨。白佛述其事。佛言。為天樂修梵行有是過。佛與還逝多林廣為說胎相。難陀因始發心。為解脫故持戒后得阿羅漢果。若入眾中。先觀女人以余習故。今且從過邊不論得果。國王耽荒無度等者。大者曰國。小者曰邦。以一貫三名之曰王。三謂三才。即天地人。以俗中不知有三界諸天故也。即頻婆娑羅王以欲色故身入怨國。在淫女梵摩房中。優填王以欲色故。截五百仙人手足。出大論十九。耽者。爾雅云。久樂也。若從酉者酖酒字耳。荒者縱樂無厭也宗尊也。廟貌也。謂尊貌之所居。社謂后土。土者吐也。土之所生如口吐物。即地神也。國語

【現代漢語翻譯】令問天。天答佛弟難陀（Nanda，佛陀的弟弟）持戒生此。當爲我夫。佛問難陀。天女何如孫陀利（Sundari，一位美女）。答。天比孫陀利如以孫陀利比瞎獼猴。佛言。修梵行有斯利。汝今持戒當生此天。時佛共還逝多林（Jetavana，祇園精舍）。時難陀慕天宮修梵行。佛告眾僧。一切不得與難陀同其法事。一切比丘皆不與同住坐起。自念阿難（Ananda，佛陀的堂弟）是我弟。應不嫌我即往共坐。阿難起去。問言。弟何棄兄。阿難言。然仁行別故相違耳。問。何謂也。答。仁樂生天我樂寂滅。聞已倍生憂惱。佛又問。汝見捺落迦（Naraka，地獄）未。答。未見。令捉衣角便見諸獄皆有治人。有處無人問佛。佛令問獄卒。獄卒答言。佛弟難陀為生天故修行。暫在天上還來此中受苦。難陀懼而淚下如雨。白佛述其事。佛言。為天樂修梵行有是過。佛與還逝多林廣為說胎相。難陀因始發心。為解脫故持戒后得阿羅漢果。若入眾中。先觀女人以余習故。今且從過邊不論得果。國王耽荒無度等者。大者曰國。小者曰邦。以一貫三名之曰王。三謂三才。即天地人。以俗中不知有三界諸天故也。即頻婆娑羅王（Bimbisara，古印度摩揭陀國王）以欲色故身入怨國。在梵摩房中。優填王（Udayana，古代印度憍賞彌國國王）以欲色故，截五百仙人手足。出大論十九。耽者。爾雅云。久樂也。若從酉者酖酒字耳。荒者縱樂無厭也宗尊也。廟貌也。謂尊貌之所居。社謂后土。土者吐也。土之所生如口吐物。即地神也。國語有人問天，天神回答說佛陀的弟弟難陀因為持戒而生於此地，將會成為我的丈夫。佛陀問難陀，天女和孫陀利相比如何？難陀回答說，天女和孫陀利相比，就好像用孫陀利和瞎了眼的獼猴相比一樣。佛陀說，修習梵行有這樣的利益，你現在持戒，將來也會生到這個天界。當時，佛陀一同返回逝多林。難陀羨慕天宮，於是修習梵行。佛陀告訴眾僧，任何人不得與難陀一起進行法事，所有比丘都不得與他同住、同坐、同行。阿難心想，我是他的哥哥，應該不會嫌棄我，就前去與他同坐。阿難起身離開，問難陀說：『弟弟為何拋棄哥哥？』阿難說：『因為你的行為和我的不同，所以我們互相違背。』難陀問：『這是什麼意思？』阿難回答：『你喜歡生天，我喜歡寂滅。』聽了之後，難陀更加憂愁煩惱。佛陀又問難陀：『你見過捺落迦（地獄）嗎？』難陀回答說：『沒有見過。』佛陀讓他抓住自己的衣角，於是難陀就看到了各種地獄，都有獄卒在懲罰罪人。有些地方沒有人，難陀就問佛陀。佛陀讓難陀問獄卒。獄卒回答說：『佛陀的弟弟難陀爲了生天而修行，暫時在天上享樂，將來還要回到這裡受苦。』難陀害怕得淚如雨下，向佛陀陳述了這件事。佛陀說，爲了天上的快樂而修習梵行，會有這樣的過失。佛陀與難陀一同返回逝多林，廣泛地為他說解胎相。難陀因此開始發心，爲了解脫而持戒，後來證得了阿羅漢果。如果進入人群中，他還是會先看女人，這是因為過去的習氣。現在且從他過去的過失來說，暫且不論他已經證得阿羅漢果。國王沉迷於享樂沒有節制等等，大的叫做國，小的叫做邦。用一貫穿三才，稱之為王。三才指的是天地人。因為世俗之人不知道有三界諸天。例如頻婆娑羅王因為貪圖女色而身陷敵國，被囚禁在梵摩房中。優填王因為貪圖女色，砍斷了五百仙人的手腳。出自《大論》第十九卷。『耽』，在《爾雅》中解釋為長久的快樂。如果從『酉』字旁，就是『酖』（毒酒）字。『荒』，就是放縱享樂沒有厭足。宗廟，是供奉祖先的地方。社，指的是后土，土的意思是吐出，土地所生長出來的東西就像口中吐出的東西一樣，指的就是地神。《國語》 Someone asked the heavens. The heavens replied that the Buddha's brother, Nanda (Buddha's brother), was born here because of upholding the precepts and will become my husband. The Buddha asked Nanda, 'How does the heavenly maiden compare to Sundari (a beautiful woman)?' Nanda replied, 'Comparing the heavenly maiden to Sundari is like comparing Sundari to a blind monkey.' The Buddha said, 'There is such benefit in practicing Brahmacharya (pure conduct). If you uphold the precepts now, you will be born in this heaven.' At that time, the Buddha returned to Jetavana (G園精舍) together. Nanda admired the heavenly palace and practiced Brahmacharya. The Buddha told the Sangha (monastic community), 'No one is allowed to share Dharma affairs with Nanda. All Bhikkhus (monks) are not allowed to live, sit, or walk with him.' Ananda (Buddha's cousin) thought to himself, 'I am his brother, he should not dislike me,' and went to sit with him. Ananda got up and left, asking, 'Brother, why do you abandon your brother?' Ananda said, 'Because your actions are different from mine, we are in conflict.' Nanda asked, 'What does that mean?' Ananda replied, 'You enjoy being born in heaven, I enjoy Nirvana (liberation).' Upon hearing this, Nanda became even more worried and distressed. The Buddha then asked Nanda, 'Have you seen Naraka (hell)?' Nanda replied, 'I have not seen it.' The Buddha told him to grab the corner of his robe, and he saw all the hells with people being punished. There were places without anyone, and Nanda asked the Buddha. The Buddha told him to ask the prison guards. The prison guards replied, 'The Buddha's brother, Nanda, is practicing to be born in heaven. He will temporarily enjoy happiness in heaven, but will return here to suffer.' Nanda was afraid and shed tears like rain, and told the Buddha about it. The Buddha said, 'There is such a fault in practicing Brahmacharya for the happiness of heaven.' The Buddha returned to Jetavana with Nanda and extensively explained the characteristics of the womb. Nanda then began to aspire, upheld the precepts for liberation, and later attained the Arhat (enlightened being) fruit. If he entered a crowd, he would first look at women because of his past habits. Now, let's talk about his past faults and not mention that he has already attained the Arhat fruit. Kings who indulge in pleasure without restraint, the large ones are called countries, and the small ones are called states. Using one to connect the three talents is called a king. The three talents refer to heaven, earth, and man. Because worldly people do not know that there are heavens in the three realms. For example, King Bimbisara (ancient Indian king of Magadha) entered an enemy country because of lust and was imprisoned in the **Brahma room. King Udayana (ancient Indian king of Kaushambi) cut off the hands and feet of five hundred immortals because of lust. From the nineteenth volume of the Great Treatise. 'Dan' (耽), in the Erya (爾雅) is explained as long-lasting pleasure. If it is next to the 'You' (酉) radical, it is the word 'Dan' (酖), which means poisonous wine. 'Huang' (荒) means indulging in pleasure without satisfaction. Ancestral temples are places where ancestors are worshiped. She (社) refers to Houtu (后土), the earth god. Tu (土) means to spit out, and what the land produces is like something spit out from the mouth, referring to the earth god. Guoyu (國語)

【English Translation】 Asked the heavens. The heavens replied that the Buddha's brother Nanda (Nanda, Buddha's brother) was born here because of upholding the precepts and will become my husband. The Buddha asked Nanda, 'How does the heavenly maiden compare to Sundari (Sundari, a beautiful woman)?' Nanda replied, 'Comparing the heavenly maiden to Sundari is like comparing Sundari to a blind monkey.' The Buddha said, 'There is such benefit in practicing Brahmacharya (pure conduct). If you uphold the precepts now, you will be born in this heaven.' At that time, the Buddha returned to Jetavana (Jetavana, G園精舍) together. At that time, Nanda admired the heavenly palace and practiced Brahmacharya. The Buddha told the Sangha (monastic community), 'No one is allowed to share Dharma affairs with Nanda. All Bhikkhus (monks) are not allowed to live, sit, or walk with him.' Ananda (Ananda, Buddha's cousin) thought to himself, 'I am his brother, he should not dislike me,' and went to sit with him. Ananda got up and left, asking, 'Brother, why do you abandon your brother?' Ananda said, 'Because your actions are different from mine, we are in conflict.' Nanda asked, 'What does that mean?' Ananda replied, 'You enjoy being born in heaven, I enjoy Nirvana (liberation).' Upon hearing this, Nanda became even more worried and distressed. The Buddha then asked Nanda, 'Have you seen Naraka (Naraka, hell)?' Nanda replied, 'I have not seen it.' The Buddha told him to grab the corner of his robe, and he saw all the hells with people being punished. There were places without anyone, and Nanda asked the Buddha. The Buddha told him to ask the prison guards. The prison guards replied, 'The Buddha's brother, Nanda, is practicing to be born in heaven. He will temporarily enjoy happiness in heaven, but will return here to suffer.' Nanda was afraid and shed tears like rain, and told the Buddha about it. The Buddha said, 'There is such a fault in practicing Brahmacharya for the happiness of heaven.' The Buddha returned to Jetavana with Nanda and extensively explained the characteristics of the womb. Nanda then began to aspire, upheld the precepts for liberation, and later attained the Arhat (enlightened being) fruit. If he entered a crowd, he would first look at women because of his past habits. Now, let's talk about his past faults and not mention that he has already attained the Arhat fruit. Kings who indulge in pleasure without restraint, the large ones are called countries, and the small ones are called states. Using one to connect the three talents is called a king. The three talents refer to heaven, earth, and man. Because worldly people do not know that there are heavens in the three realms. For example, King Bimbisara (Bimbisara, ancient Indian king of Magadha) entered an enemy country because of lust and was imprisoned in the **Brahma room. King Udayana (Udayana, ancient Indian king of Kaushambi) cut off the hands and feet of five hundred immortals because of lust. From the nineteenth volume of the Great Treatise. 'Dan' (耽), in the Erya (爾雅) is explained as long-lasting pleasure. If it is next to the 'You' (酉) radical, it is the word 'Dan' (酖), which means poisonous wine. 'Huang' (荒) means indulging in pleasure without satisfaction. Ancestral temples are places where ancestors are worshiped. She (社) refers to Houtu (后土), the earth god. Tu (土) means to spit out, and what the land produces is like something spit out from the mouth, referring to the earth god. Guoyu (國語)

云。平九土故祀以為神。田正也。又云。戴黃天而履后土。土地廣不可盡敬。故封為社。稷謂五穀總名。即五穀之神也。故天子所居。左宗廟右社稷。佈列四時五行。故以國亡為失社稷。既入怨國及淫女房。故社稷壞也。此間下次引此土耽荒之例。赫赫盛也。如此盛周為欲所滅。褒姒者。昔夏后氏之衰有二龍止於夏庭。自言。余褒姒之二先君也。龍亡而𣺶在柜而韞之。夏亡以此器傳於殷。殷亡又傳於周。三代莫之敢發。至於幽王末年發之。𣺶流於庭。使婦人裸而噪之。化為玄黿入王后宮。後宮有未齔童女遭之。既笄而孕。無夫而生。懼而棄之於路。有夫婦夜聞其啼哀而收之。遂亡奔于褒國。褒人贖罪請入童女于幽王。女出褒國故云褒姒。幽王三年於後宮見而愛之。生子伯服。乃廢申后及太子。立褒姒與伯服。姒不好笑。笑則百二十媚。幽王欲其笑打賊鼓舉鋒火。諸侯悉至而無寇。姒乃大笑。幽王數為之。諸侯后遂不至。至十一年申侯與犬戎共攻幽王。幽王舉鋒火打賊鼓徴兵莫至。遂殺幽王虜褒姒。盡取周賂而去。申侯乃與諸侯立太子。貪狼者貪心如狼也。聲欲者。聲相不停。愚夫不解積聚生著。嬌媚妖辭等者。如婆沙中雲。佛未出時。帝釋常詣提波延那仙人所聽法舍脂念云。帝釋舍我欲詣余女。隱形上車到仙人所。帝

釋見乃語言。仙人不欲見女汝可還去。苦不肯去。帝釋以蓮荷莖打之。舍脂乃以軟語謝帝釋。諸仙聞聲起欲。螺髻落地失通。乃至世間一切染語皆生人慾。故應訶之。絲竹絃管等者。自古有樂不出八音。土曰塤。今童子猶吹之。匏曰笙皮曰鼓。竹曰管絲曰弦。石曰磬。金曰鐘。木曰柷。所以作樂調八音。改人邪志全其正性。移風易俗。今之樂者並鄭衛之聲。增狂逸壞正性。是故須訶。如論云。五百仙人在雪山中住。甄迦羅女于雪山浴而歌。聞其歌聲失諸禪定。心醉狂逸不能自轉。在指者為環。在臂者為釧。鈴佩等並取以飾女身者發聲。故能生欲。次香欲中言郁茀者。茀香繁貌也。氛氳祥香也。芬芳香雜氣也。酷烈亦香盛貌也。郁毓軟美之香也。于依正香並不應著。人謂著香少過今則不然。開結使門杜真正路。百年持戒能一時壞。大論云。如有羅漢入龍宮受龍請食。余缽令沙彌洗。缽中殘輒嗅之甚香美。便作方便入繩床下。手捉床腳俱入龍宮。龍言。何以將未得道者來。師言。不覺。沙彌得食美。見龍女香妙端正無比。生大染著。內心發願。愿當作福奪此龍處。龍言。勿復將此沙彌來。沙彌還。一心修施戒愿早成龍。是時繞寺足下水出。自知龍業已成。至師本入處大池邊。袈裟覆頭而死。變為大龍。福德大故即殺彼龍。

【現代漢語翻譯】現代漢語譯本『釋見乃語言』，意思是（世間）的言語（容易引發慾望）。天帝釋（Indra，佛教的護法神）不希望（這些）仙人見到女子，你們可以回去了。如果苦苦不肯離去，帝釋就用蓮藕的莖打她們。舍脂（Śacī，帝釋的妻子）於是用柔和的言語向帝釋道歉。諸位仙人聽到（這些）聲音，生起了慾望，（以至於）螺髻（仙人的髮型）掉落，失去了神通。乃至世間一切帶有情慾的言語，都會引發人的慾望，所以應當呵斥（這些言語）。『絲竹絃管等』，自古以來的音樂都離不開八音（中國古代對樂器的分類）：土製的叫塤（xūn），現在孩童還在吹奏；匏（páo）制的叫笙（shēng）；皮革制的叫鼓；竹製的叫管；絲製的叫弦；石頭制的叫磬（qìng）；金屬製的叫鐘；木頭制的叫柷（zhù）。（古人）用這些來製作音樂，調和八音，改變人們邪惡的念頭，保全他們正直的本性，移風易俗。現在的音樂都是鄭衛之聲（指淫靡的音樂），增長人們的狂放和邪逸，敗壞正直的本性，所以必須加以呵斥。如《大智度論》（Mahāprajñāpāramitopadeśa）中說，五百位仙人住在雪山中，甄迦羅女（Veṇukarī）在雪山中沐浴並唱歌。仙人們聽到她的歌聲，失去了所有的禪定，心神迷醉狂放，不能自持。戴在手指上的（戒指）是環，戴在手臂上的（鐲子）是釧（chuàn），鈴鐺和佩飾等，都拿來裝飾女子的身體，（這些）發出的聲音，都能引發慾望。接下來，在香的慾望中提到的『郁茀（fú）』，是香氣繁盛的樣子；『氛氳（fēnyūn）』是吉祥的香氣；『芬芳』是各種香氣混雜的氣味；『酷烈』也是香氣濃盛的樣子；『郁毓（yù）』是柔和美好的香氣。對於依報（所居住的環境）和正報（自身）的香氣，都不應該執著。人們認為執著香氣是小過錯，但現在看來並非如此，（執著香氣）會打開煩惱的門，堵塞通往真理的道路。百年持戒的功德，可能一時之間就被破壞。《大智度論》中說，如有羅漢（Arhat）進入龍宮接受龍的邀請赴宴，（宴席）結束后讓沙彌（Śrāmaṇera）清洗缽。沙彌聞到缽中殘留的食物非常香美，便想方設法進入繩床下，用手抓住床腳，一同進入了龍宮。龍說，『為什麼要將沒有得道的人帶來？』師父說，『我沒有注意到。』沙彌得到美食，見到龍女香艷美妙無比，生起了極大的貪染執著，內心發願，希望自己能夠修福，奪取這個龍的住所。龍說，『不要再把這個沙彌帶來了。』沙彌回去后，一心修行佈施和戒律，希望早日成為龍。當時，圍繞寺廟的腳下開始涌出水，他知道自己成為龍的業報已經成熟，於是來到師父當初進入的大池邊，用袈裟蓋住頭而死，變成了一條大龍。因為（他）福德很大，隨即殺死了那條龍。

【English Translation】 English version 'Śikṣā means language.' It means that worldly speech easily provokes desire. Indra (帝釋, the Buddhist protector deity) does not want these immortals to see women, you can go back. If they stubbornly refuse to leave, Indra strikes them with lotus stems. Śacī (舍脂, Indra's wife) then apologizes to Indra with gentle words. The immortals, hearing these sounds, arise with desire, to the point that their hair knots (螺髻, the hairstyle of immortals) fall, and they lose their supernatural powers. Even all worldly speech filled with lust provokes human desire, so it should be rebuked. 'Silk, bamboo, strings, and pipes, etc.' Since ancient times, music has been inseparable from the eight tones (八音, the ancient Chinese classification of musical instruments): those made of earth are called Xun (塤), which children still play today; those made of gourd are called Sheng (笙); those made of leather are called drums; those made of bamboo are pipes; those made of silk are strings; those made of stone are called Qing (磬); those made of metal are bells; those made of wood are Zhu (柷). (The ancients) used these to create music, harmonize the eight tones, change people's evil thoughts, preserve their upright nature, and transform customs. Today's music is all the sound of Zheng and Wei (鄭衛之聲, referring to licentious music), increasing people's wildness and depravity, and corrupting their upright nature, so it must be rebuked. As the Mahāprajñāpāramitopadeśa (大智度論) says, five hundred immortals lived in the Snow Mountains. Veṇukarī (甄迦羅女) bathed and sang in the Snow Mountains. The immortals, hearing her singing, lost all their samadhi, their minds intoxicated and wild, unable to control themselves. The (rings) worn on the fingers are rings, the (bracelets) worn on the arms are armlets (釧), bells and pendants, etc., are all taken to adorn the woman's body, and the sounds they emit can provoke desire. Next, in the desire for fragrance, 'Yu Fu (郁茀)' refers to the flourishing appearance of fragrance; 'Fen Yun (氛氳)' is an auspicious fragrance; 'Fen Fang (芬芳)' is the mixed scent of various fragrances; 'Ku Lie (酷烈)' is also the intense appearance of fragrance; 'Yu Yu (郁毓)' is a soft and beautiful fragrance. One should not be attached to the fragrance of both the environment (依報) and oneself (正報). People think that attachment to fragrance is a minor fault, but now it seems that this is not the case. (Attachment to fragrance) opens the door to afflictions and blocks the path to truth. The merit of upholding precepts for a hundred years can be destroyed in an instant. The Mahāprajñāpāramitopadeśa says, if an Arhat (羅漢) enters the dragon palace to accept a dragon's invitation to a feast, after the feast, he asks a Śrāmaṇera (沙彌) to wash his bowl. The Śrāmaṇera smells the remaining food in the bowl and finds it very fragrant and delicious, so he tries to enter under the rope bed and grabs the legs of the bed, entering the dragon palace together. The dragon says, 'Why did you bring someone who has not attained the Way?' The master says, 'I didn't notice.' The Śrāmaṇera gets delicious food and sees the dragon girl, who is fragrant, beautiful, and unparalleled, and arises with great greed and attachment, vowing in his heart that he hopes to cultivate blessings and seize the dragon's dwelling. The dragon says, 'Do not bring this Śrāmaṇera again.' After the Śrāmaṇera returns, he single-mindedly cultivates giving and precepts, hoping to become a dragon soon. At that time, water began to gush out from under the temple, and he knew that his karma of becoming a dragon had matured, so he covered his head with his kasaya and died by the large pond where his master had entered, transforming into a great dragon. Because (he) had great merit, he immediately killed that dragon.

舉池盡赤。未死之前師及徙眾訶之。答言。我心已定。師將眾僧就池看之。嘆云由著香故致使爾也。復有比丘著池華香。為池神所訶。後人拔壞池神不責。比丘反責池神。神云。比丘如白凈㲲有黑易見。俗如黑物人所不見。何足可怪。味欲中珍貴也。即妙味也。肴字正從食者非今意。詩傳云。非谷而食者曰肴。肴𦵔也。說文從肉者啖也。肥腴者。說文云。腹下肉也。津潤也。膩等並脂膏之類。以著味故當受洋銅灌口。以著味故墮不凈中。如一沙彌心常愛酪。檀越供僧沙彌每得余殘。愛著不離。死生余殘酪中。師得羅漢。僧分酪時云。徐徐莫傷愛酪沙彌。人問其故。答言此蟲本是我沙彌。以愛酪故生此酪中。為是義故。應須訶味。觸欲者。生使之本系縛之緣。何以故。余欲於四根各得其分。唯此觸欲遍滿身受。生處廣故多生染著。此著難捨。若墮地獄還以身觸受苦萬端。此觸名為大黑暗處。論云。如劫撥仙人經云。過去有仙名曰劫撥。得五神通。王所敬重飛行往反。王自捧仙布發與行食。手自斟酌積有歲年。王有務遠行。王有一女端正無比。王告女言。吾奉事仙不敢失意。吾今遠行汝供如我。彼仙飛至女以手擎坐著按上。觸女柔軟即起欲意。欲盛失通步行出宮。眾人集看。王聞往看稽首說偈訶仙人。仙人言。實如所言。

【現代漢語翻譯】現代漢語譯本：池水全部變紅。比丘未死之前，他的老師和僧眾責備他。他回答說：『我的心意已決。』老師帶領眾僧到池邊觀看，嘆息道：『這是由於貪著香味導致的啊。』又有比丘貪著池中的蓮花香，被池神責備。後來有人拔壞蓮花，池神不責備，反而責備比丘。池神說：『比丘就像潔白的毛毯，有一點黑污就很容易被看見；世俗之人就像黑色的東西，人們習以為常，所以不覺得奇怪。』

在各種慾望中，對美味的貪著最為珍貴。這裡說的『妙味』就是指美味佳餚。『肴』字的本意就是供人食用的東西，和現在的意思不同。《詩經》的傳中說：『不是穀物而可以食用的叫做肴。』肴，就是美味的食物。說文解字中，從肉旁的字是『啖』，指肥美的肉。『腴』，說文解字中解釋為腹下的肉，指肥美滋潤的肉。像『膩』等詞，都是指油脂之類的東西。因為貪著美味，應當受到灌銅汁入口的懲罰。因為貪著美味，會墮入不凈之處。例如，有一個小沙彌，心中常常貪愛乳酪。施主供養僧眾，小沙彌每次都能得到剩餘的殘羹。他貪愛乳酪，死後就生在剩餘的乳酪中。他的老師是一位阿羅漢。僧眾分乳酪時，老師說：『慢慢地分，不要傷到貪愛乳酪的小沙彌。』人們問他原因，他回答說：『這隻蟲子原本是我的小沙彌，因為貪愛乳酪的緣故，所以生在這乳酪中。』因為這個緣故，應當呵斥對美味的貪著。

觸欲，是產生慾望的根本，是束縛的因緣。為什麼這麼說呢？因為其他的慾望，四根（眼、耳、鼻、舌）各自得到一部分。只有這觸欲，遍滿全身感受。因為產生的地方廣泛，所以更容易產生染著。這種染著難以捨棄。如果墮入地獄，還要用身體感受各種痛苦。這觸欲被稱為大黑暗處。《論》中說，就像《劫撥仙人經》中記載的那樣：過去有一位仙人，名叫劫撥（Kashyapa），得到了五神通。國王非常敬重他，他可以飛行往來。國王親自捧著仙人的缽，鋪開頭髮讓他行走，親手斟酌飲食，積累了很多年。國王有事要遠行，國王有一個女兒，端莊美麗無比。國王告訴女兒說：『我侍奉仙人，不敢讓他不滿意。我現在要遠行，你像我一樣供養他。』那位仙人飛到王宮，女兒用手托著他，讓他坐在座位上。仙人接觸到女兒柔軟的身體，立刻生起慾念。因為慾望強烈，失去了神通，只能步行走出王宮。眾人聚集觀看。國王聽說后趕來觀看，稽首說偈責備仙人。仙人說：『確實像您說的那樣。』

【English Translation】 English version: The pond was entirely red. Before the Bhikkhu died, his teacher and the Sangha rebuked him. He replied, 'My mind is made up.' The teacher led the Sangha to the pond to observe, lamenting, 'This is due to attachment to flavors.' Another Bhikkhu was attached to the fragrance of the lotus flowers in the pond and was rebuked by the pond deity. Later, when someone uprooted the lotus flowers, the pond deity did not rebuke them but instead rebuked the Bhikkhu. The deity said, 'A Bhikkhu is like a pure white cloth; any blackness is easily seen. Laypeople are like black objects; people are accustomed to them and do not find them strange.'

Among all desires, the craving for delicious flavors is the most precious. 'Delicious flavors' here refer to fine cuisine. The original meaning of the character '肴' (yáo) is something for people to eat, different from its current meaning. The commentary on the Book of Odes says, 'What is not grain but can be eaten is called 肴 (yáo).' 肴 (yáo) means delicious food. In the Shuowen Jiezi (an ancient Chinese dictionary), characters with the radical 'meat' (肉) include '啖' (dàn), which refers to fatty meat. '腴' (yú), in the Shuowen Jiezi, is explained as the meat under the abdomen, referring to rich and succulent meat. Words like '膩' (nì) all refer to fats and oils. Because of attachment to flavors, one should suffer the punishment of having molten copper poured into the mouth. Because of attachment to flavors, one will fall into impure places. For example, there was a young Shramanera (novice monk) who always craved cheese. When the donors offered food to the Sangha, the Shramanera always got the leftovers. He loved the cheese and could not part with it. After his death, he was born in the leftover cheese. His teacher was an Arhat (enlightened being). When the Sangha was dividing the cheese, the teacher said, 'Divide it slowly, do not harm the cheese-loving Shramanera.' People asked him the reason, and he replied, 'This insect was originally my Shramanera. Because of his love for cheese, he was born in this cheese.' For this reason, one should rebuke the attachment to flavors.

Sensual contact is the root of desire and the cause of bondage. Why is this so? Because other desires are each received by the four roots (eyes, ears, nose, tongue). Only sensual contact is felt throughout the entire body. Because the place of origin is vast, it is easier to generate attachment. This attachment is difficult to abandon. If one falls into hell, one must use the body to experience all kinds of suffering. This sensual contact is called the great dark place. The Treatise says, like the Kashyapa (Jiebo) Immortal Sutra says: In the past, there was an immortal named Kashyapa (Jiebo), who attained the five supernormal powers. The king greatly respected him, and he could fly back and forth. The king personally held the immortal's bowl, spread his hair for him to walk on, and personally prepared his food and drink, accumulating many years of merit. The king had to travel far away, and the king had a daughter who was extremely beautiful. The king told his daughter, 'I serve the immortal and dare not displease him. Now I am going far away, you serve him as I do.' That immortal flew to the palace, and the daughter held him with her hands and had him sit on the seat. The immortal touched the daughter's soft body and immediately arose desire. Because the desire was strong, he lost his supernormal powers and could only walk out of the palace. The people gathered to watch. The king heard about it and came to watch, prostrating and reciting a verse to rebuke the immortal. The immortal said, 'It is indeed as you say.'

此五過患者下五譬如文。又摩訶衍云。哀哉眾生常為五欲之所惱亂。而猶求之不已。如狗嚙枯骨如踐毒蛇。此五欲者。與畜生不異。齡者年也。觀心訶欲者。初文舉欲能生三諦。常無常等即是二邊。第一義諦即是中道。欲中既有三諦之味。何不觀之令生觀解。而但著世間粗惡欲染。一何誤哉。故大論下明欲中亦生無量諸見。欲是鈍使。復更生於無量諸見。利鈍具足咸生欲中。此為下文三觀所觀之境。今觀下即能觀之觀。次第觀中。先明空觀即析體不同。且此二空豈與老莊同耶。莊曰。五色亂目使目不明。五聲亂耳使耳不聰。五臭亂鼻因悛中顙。五味噣口使口厲爽。取捨滑心使性飛揚此五生害害於五根。老語大同。彼教雖云害生不知害生之本。唯知為五所害永迷去害之方。悛字(七全切)噣字(竹救切喙也喙字許穢切口也)當知老教未始無色奚嘗不盲。乃至滑心亦可比說。假觀中雲猶名受入色空者。斥前空觀。若不能了色中一切佛法。但名領受取著色空。中觀可見。故釋論云下重斥小也。故知二乘不見色實。深訶下出理訶之意。事中訶欲復兼圓理。方可得為圓家方便。故云意在於此。人不見此用是文為。上下咸然請垂致意。◎

止觀輔行傳弘決卷第四之三

止觀輔行傳弘決卷第四之四

唐毗陵沙門湛

然述

◎第三棄蓋中文義同前。于中初文列數。釋名辨異。舉譬引證等文。並可見。婆沙四十八云。此五蓋中三事各立。謂貪瞋疑。二事共立。謂睡眠掉悔。俱舍云。食治用同故。貪以妙欲為食。不凈觀為治。瞋恚以可憎相為食。慈心觀為治。疑以三世相為食。緣起觀為治。故各立一。昏沉睡眠以五法為食。一懵憒。二不樂。三顰欠。四食不平等性。五心羸劣性。以毗缽舍那為治。舊名睡眠即昏沉是。掉舉惡作以四法為食。一親里尋。二國土尋。三不死尋。四念昔事尋。以奢摩他為治舊名掉悔。掉即舉也。悔即惡作。故共立一。問。何故前三各各立一。后二二二立一。答。前三獨能辦。后二共方辦。如人辦事有共有獨。今此文列疑在後者。以前四蓋遍有疑故。而前四增強從四為蓋　雙只之意還依論文。若大乘經意通至金剛。具如后釋。前訶欲下即辨異也。前所訶欲對塵發識。非直五識得五欲名。必須同時意識緣現五塵。起五意識分別想著起希須心。故名為欲。今此五蓋方云轉入意地者。謂前五塵至入禪時。意地猶染能覆禪定。故名為蓋。前欲一向對順情塵。蓋通違順對定以說。舉譬中先舉本譬。次重譬。云如毒樹等者。文雖同前義意則異。令有蓋必棄如有毒必剪。檢賊亦然大品下引證中。云離欲及惡法者。俱舍

【現代漢語翻譯】現代漢語譯本

然述

◎第三棄蓋中文義同前。于中初文列數。釋名辨異。舉譬引證等文。並可見。《婆沙》四十八云：『此五蓋中三事各立，謂貪、瞋、疑；二事共立，謂睡眠、掉悔。』《俱舍》云：『食治用同故。』貪以妙欲為食，不凈觀為治；瞋恚以可憎相為食，慈心觀為治；疑以三世相為食，緣起觀為治。故各立一。昏沉睡眠以五法為食：一、懵憒，二、不樂，三、顰欠，四、食不平等性，五、心羸劣性。以毗缽舍那（Vipassanā，內觀）為治。舊名睡眠即昏沉是。掉舉惡作以四法為食：一、親里尋，二、國土尋，三、不死尋，四、念昔事尋。以奢摩他（Śamatha，止觀）為治。舊名掉悔。掉即舉也，悔即惡作。故共立一。問：何故前三各各立一，后二二二立一？答：前三獨能辦，后二共方辦。如人辦事有共有獨。今此文列疑在後者，以前四蓋遍有疑故，而前四增強從四為蓋。雙只之意還依論文。若大乘經意通至金剛，具如后釋。前訶欲下即辨異也。前所訶欲對塵發識，非直五識得五欲名，必須同時意識緣現五塵，起五意識分別想著起希須心，故名為欲。今此五蓋方云轉入意地者，謂前五塵至入禪時，意地猶染能覆禪定，故名為蓋。前欲一向對順情塵，蓋通違順對定以說。舉譬中先舉本譬，次重譬，云如毒樹等者，文雖同前義意則異，令有蓋必棄如有毒必剪。檢賊亦然。《大品》下引證中，云『離欲及惡法』者，《俱舍》

【English Translation】 English version

Thus Spoken

◎ The third abandonment of the hindrances has the same meaning as before. Among these, the initial text lists the numbers, explains the names, distinguishes the differences, and provides analogies and citations, all of which can be seen. The Vibhasa (婆沙，commentary) forty-eighth says: 'Among these five hindrances, three are established individually, namely greed (貪), hatred (瞋), and doubt (疑); two are established together, namely sloth-torpor (睡眠) and restlessness-remorse (掉悔).' The Kośa (俱舍，Abhidharmakośakārikā) says: 'Because their nourishment and cure are the same.' Greed takes delightful desires as nourishment and the contemplation of impurity as its cure. Hatred takes hateful appearances as nourishment and loving-kindness meditation as its cure. Doubt takes the aspects of the three times as nourishment and the contemplation of dependent origination as its cure. Therefore, each is established individually. Sloth-torpor takes five things as nourishment: 1. languor (懵憒), 2. displeasure (不樂), 3. frowning and yawning (顰欠), 4. unequal nourishment (食不平等性), 5. weakness of mind (心羸劣性). Its cure is Vipassanā (毗缽舍那，insight meditation). The old name for sleep is actually sloth-torpor. Restlessness-remorse takes four things as nourishment: 1. thinking about relatives (親里尋), 2. thinking about one's country (國土尋), 3. thinking about immortality (不死尋), 4. thinking about past events (念昔事尋). Its cure is Śamatha (奢摩他，calm abiding). The old name is restlessness-remorse. Restlessness is agitation, and remorse is regret. Therefore, they are established together. Question: Why are the first three established individually, while the latter two are established in pairs? Answer: The first three can be accomplished alone, while the latter two can only be accomplished together. Just as people's affairs are sometimes shared and sometimes individual. The reason why this text lists doubt last is because doubt is pervasive in the first four hindrances, and the first four are strengthened by the four, hence they are considered hindrances. The meaning of 'double only' still relies on the text. If the meaning of the Mahayana sutras extends to the Vajra, it will be fully explained later. The section 'before criticizing desire' distinguishes the differences. The desire criticized earlier arises from the senses encountering objects, and it is not just the five senses that obtain the name of the five desires. It is necessary for the simultaneous consciousness to perceive the present five objects, and for the five consciousnesses to arise, discriminating and thinking, giving rise to a desire for them, hence it is called desire. Now, these five hindrances are said to enter the realm of the mind, meaning that when the five objects reach the time of entering meditation, the realm of the mind is still tainted and can cover and obscure meditation, hence they are called hindrances. The previous desire was directed towards agreeable objects, while the hindrances generally address both agreeable and disagreeable objects in relation to meditation. In the analogy, the original analogy is given first, followed by a repeated analogy, saying 'like a poisonous tree,' etc. Although the text is the same, the meaning is different, implying that if there is a hindrance, it must be abandoned, just as if there is poison, it must be cut off. Examining thieves is also the same. In the citation from the Mahāprajñāpāramitā Sūtra (大品), it says 'abandoning desire and evil dharmas,' the Kośa (俱舍)

云。蓋五唯在欲。世禪尚須離此二法。況圓頓修耶。貪慾蓋起下次辨蓋相。初貪慾中雲開結使門。九結與八十八使並因欲入。以思香故通結使入。香為能通名結使門。又云。結使即門名結使門。以能使行者至惡道故。銜命曰使為結所使故也。三世九惱者。文通列三。謂一惱我二惱我親。三讚我怨。三世各爾。故合為九。問。過去已去未來未至云何名惱。答。惱雖過未境實現在。與時相值則生於惱。及以過去曾惱於我。若離瞋者雖有惱境惱心不生。如釋提婆那以偈問佛。何物殺安隱。何物殺無憂。何物毒之根。吞滅一切善。佛答。殺瞋則安隱。殺瞋則無憂。瞋為毒之根。吞滅一切善。眠名增心數法者。此中總說睡眠之法。能令心數增長不息。彼俱舍中約法相者云。睡眠遍不違。若有皆增一以通三性故也。善心所有二十二法俱起。十大地十大善地及尋伺。有時增惡作。不善心所有二十。謂大地十。大煩惱地六。大不善二。尋伺二。四煩惱忿等。惡作二十一。有覆有十八。無覆許十二。如前心品中。若有皆增一。薩遮尼干經云若人多睡眠等二行偈。具如今文。釋論云者。大論總有八偈(云云)。大經云。如人喜眠眠則滋多。掉悔蓋相者。掉動也。掉之為法破出家心。攝猶不定況更掉散。大論十九偈曰。汝已剃頭著袈裟。執持

【現代漢語翻譯】現代漢語譯本云。大概五種慾念存在於慾望之中。世間禪定尚且需要遠離這兩種法，更何況是圓頓的修行呢？貪慾之蓋生起，下面辨析蓋的相狀。最初在貪慾中說『開結使門』，九結（愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結）與八十八使（見惑和思惑）都因為慾望而進入。因為思念香塵的緣故，貫通結和使而進入。香塵作為能夠貫通的東西，稱為『結使門』。又說：『結使』就是門，名為『結使門』，因為它能夠使修行者到達惡道。接受命令叫做『使』，因為被結所驅使的緣故。『三世九惱』，文中貫通列出三種，即一惱我，二惱我親，三讚我怨。三世各自如此，所以合起來為九。問：過去已經過去，未來尚未到來，為什麼稱為惱？答：惱雖然是過去或未來的，但境界實際上是現在的，與時間相遇就會產生惱。以及過去曾經惱害我。如果遠離嗔恨，即使有惱的境界，惱的心也不會產生。如釋提婆那（帝釋天）用偈頌問佛：什麼東西殺了能得到安穩？什麼東西殺了能得到無憂？什麼東西是毒的根源，能吞滅一切善？佛回答：殺了嗔恨就能得到安穩，殺了嗔恨就能得到無憂。嗔恨是毒的根源，能吞滅一切善。『眠』名為『增心數法』，這裡總說睡眠的法，能夠使心數增長不息。那部《俱舍論》中從法相上說：睡眠是普遍的，不相違背的，如果存在，都會增加一個，因為它貫通三性（善、惡、無記）。善心所有的二十二法一起生起，即十大地法、十大善地法以及尋、伺。有時會增加惡作。不善心所有二十，即大地法十，大煩惱地法六，大不善法二，尋、伺二。四煩惱（忿、恨、覆、惱等），惡作二十一。有覆（有覆無記）有十八，無覆（無覆無記）允許十二，如前面心品中所說。如果存在，都會增加一個。《薩遮尼干經》說，如果人多睡眠等二行偈，就像如今的文句。《釋論》說，大論總共有八個偈頌（云云）。《大經》說，如果人喜歡睡眠，睡眠就會滋長增多。掉舉和後悔的蓋相，掉是動搖的意思。掉舉這種法會破壞出家人的心，收攝尚且不能安定，更何況是掉舉散亂呢？《大論》第十九個偈頌說：你已經剃頭穿著袈裟，執持……

【English Translation】 English version Cloud. It seems that the five desires are in desire. Even worldly meditation needs to be separated from these two dharmas, let alone the perfect and sudden cultivation? When the cover of greed arises, the following distinguishes the appearance of the cover. Initially, in greed, it is said 'open the gate of fetters and defilements (kleshas)'. The nine fetters (attachment, hatred, pride, ignorance, wrong views, holding to views, doubt, jealousy, stinginess) and eighty-eight defilements (delusions of views and delusions of thought) all enter because of desire. Because of thinking about fragrant dust, it penetrates the fetters and defilements to enter. Fragrant dust, as something that can penetrate, is called 'the gate of fetters and defilements'. It is also said: 'Fetter and defilement' is the gate, named 'the gate of fetters and defilements', because it can cause practitioners to reach evil paths. Accepting orders is called 'envoy (shi)', because it is driven by fetters. 'The nine vexations of the three times', the text lists three kinds, namely, one vexing me, two vexing my relatives, and three praising my enemies. Each of the three times is like this, so they add up to nine. Question: The past has passed, and the future has not yet arrived, why is it called vexation? Answer: Although the vexation is past or future, the state is actually present, and when it encounters time, it will produce vexation. And the past has vexed me. If one is away from anger, even if there is a state of vexation, the mind of vexation will not arise. For example, Śakro devānām indraḥ (釋提婆那, the lord of the devas) asked the Buddha with a verse: What kills and gets peace? What kills and gets no worries? What is the root of poison that can swallow all good? The Buddha replied: Killing anger will get peace, killing anger will get no worries. Anger is the root of poison that can swallow all good. 'Sleep' is called 'increasing mental factors (citta-samprayukta-dharma)', here generally speaking of the dharma of sleep, which can make the number of mental factors increase without ceasing. In the Abhidharmakośa (俱舍論), from the perspective of dharma characteristics, it is said: Sleep is universal and not contradictory. If it exists, it will increase by one, because it penetrates the three natures (good, evil, neutral). All twenty-two dharmas of the wholesome mind arise together, namely the ten universal mental factors, the ten wholesome mental factors, and investigation (vitarka) and discernment (vicara). Sometimes regret (kaukṛtya) will increase. The twenty dharmas of the unwholesome mind are: the ten universal mental factors, the six great afflictive mental factors, the two great unwholesome mental factors, and investigation and discernment. The four afflictions (anger, resentment, concealment, vexation, etc.), regret is twenty-one. Covered (obstructed and indeterminate) has eighteen, uncovered (unobstructed and indeterminate) allows twelve, as mentioned in the previous chapter on mind. If it exists, it will increase by one. The Satyaka Nigantha Sutra (薩遮尼干經) says that if a person sleeps a lot, etc., the two lines of the verse are like the current text. The Commentary says that the great treatise has a total of eight verses (etc.). The Mahāparinirvāṇa Sūtra (大經) says that if a person likes to sleep, sleep will grow and increase. The covering characteristics of agitation (auddhatya) and regret (kaukṛtya), agitation means shaking. The dharma of agitation will destroy the heart of a renunciant. Even collecting cannot be stable, let alone agitation and distraction? The nineteenth verse of the Great Treatise says: You have already shaved your head and put on the kasaya (袈裟, monastic robe), holding...

瓦缽行乞食。云何樂著戲論法。放逸縱恣失法利。薩遮經云。戲論垢染心心不住三昧。為智者所訶行者不解脫。欲得速利益。應離諸放逸。論云。所言悔者二種。一掉後生悔。二如重罪人常懷怖畏。悔箭入心堅不可拔。今亦具二。初文即初意。次若人下即第二意。故大論十九云。若人有二種。應作而不作不應作而作。是則愚人相。不以悔心故不作而能作。諸惡事已作不能令不作。初句總標。次三句初意。次四句第二意。故寶積經中有菩薩得宿命智。知億多劫所作重罪。以憂悔故不證無生。時文殊師利知其念已。于大眾中把刀害佛。佛言。若欲害我為善害我。文殊白佛。云何名為若欲害我為善害我。佛因廣說一切諸法皆如幻化。若能如是是善害我。菩薩由是照知宿罪皆如幻化。得無生忍。疑中言猶豫者。是不決之總名。猶者。爾雅云。如麂善登木。尸子言。五尺大犬曰猶。說文云。隴右謂犬子為猶。亦貜屬。言此犬子。或隨人行時前後不定。故名猶豫。疑雖有過然須思擇。于自身心決不應疑。師法二疑須曉其時。若未入三昧來。於此二法若不疑者。或當複雜邪師邪法。故應熟疑善思擇之。疑為解津此之謂也。師法已正依法修行。爾時三疑永須棄捨。五蓋病相下明棄蓋法。此則結前生后。亦先事次理。行者下明設治之法隨

【現代漢語翻譯】現代漢語譯本持著瓦缽去乞食，為何還貪戀于虛妄的戲論之法？放縱自己，就會失去修法的利益。《薩遮經》中說：『戲論的污垢染著內心，心就無法安住於三昧（Samadhi，禪定）。』這是有智慧的人所呵斥的，修行者這樣是無法解脫的。想要迅速獲得利益，就應當遠離各種放逸。論中說，所謂的『悔』有兩種：一是事後才後悔，二是像犯了重罪的人一樣，常常懷有恐懼。悔恨的箭射入心中，堅固不可拔除。現在這兩種情況都存在。前面的文字是第一種意思，後面的『若人』等文字是第二種意思。所以《大智度論》第十九卷說：『如果人有兩種行為：應該做的卻不做，不應該做的卻做了，這就是愚人的表現。』不能因為後悔就不去做應該做的事，已經做了的惡事也不能讓它變成沒做。第一句是總的概括，接下來的三句是第一種意思，再接下來的四句是第二種意思。所以《寶積經》中有一位菩薩獲得了宿命智（knowing past lives），知道自己億萬劫以來所造的重罪，因為憂愁後悔而無法證得無生法忍（non-origination of all dharmas）。當時文殊師利（Manjusri）菩薩知道他的想法后，在大眾中拿起刀來傷害佛。佛說：『如果想要傷害我，能善於傷害我。』文殊菩薩問佛：『怎樣叫做如果想要傷害我，能善於傷害我呢？』佛因此廣泛地宣說一切諸法都如幻化。如果能夠這樣認識，就是善於傷害我。』菩薩因此照見宿世的罪業都如幻化，從而證得了無生法忍。疑惑中說的『猶豫』，是不決定的總稱。『猶』，《爾雅》中說，像麂（jǐ，一種動物）一樣善於爬樹。《尸子》中說，五尺大的狗叫做『猶』。《說文解字》中說，隴右（今甘肅一帶）稱小狗為『猶』，也屬於貜（jué，一種野獸）。說這種小狗，有時跟隨人行走時前後不定，所以叫做猶豫。疑惑雖然是一種過失，但是需要思考選擇。對於自身的內心，決不應該疑惑。對於師（teacher）和法（dharma）的疑惑，需要明白時機。如果還沒有進入三昧，對於這兩種法如果不疑惑，或許會複雜地陷入邪師邪法。所以應該仔細地疑惑，好好地思考選擇。疑惑是解脫的津樑，說的就是這個意思。師法已經正了，依法修行，這時三種疑惑永遠需要拋棄。『五蓋病相』下面說明拋棄五蓋（five hindrances）的方法。這既是總結前面，又是引出後面，也是先說事，再說理。『行者』下面說明設定治療的方法，隨順根性。

【English Translation】 English version Carrying an alms bowl to beg for food, why still be attached to the delusive doctrines of idle talk? Indulging in negligence will lead to the loss of the benefits of Dharma. The Saccaka Sutra says: 'The defilement of idle talk contaminates the mind, and the mind cannot abide in Samadhi (concentration).』 This is what the wise rebuke; practitioners like this cannot attain liberation. If you want to quickly gain benefits, you should stay away from all negligence. The treatise says that there are two kinds of 'repentance': one is regretting after the fact, and the other is like a person who has committed a serious crime, always harboring fear. The arrow of regret pierces the heart, firm and irremovable. Now both of these situations exist. The preceding text refers to the first meaning, and the following text, 'If a person,' etc., refers to the second meaning. Therefore, the 19th volume of the Mahaprajnaparamita Sastra says: 'If a person has two kinds of behavior: not doing what should be done, and doing what should not be done, this is the mark of a fool.' One cannot refrain from doing what should be done because of regret, and evil deeds that have already been done cannot be undone. The first sentence is a general summary, the next three sentences refer to the first meaning, and the following four sentences refer to the second meaning. Therefore, in the Ratnakuta Sutra, there was a Bodhisattva who obtained the Abhijnas (supernatural powers) of knowing past lives, and knew the serious crimes he had committed over countless kalpas (aeons), and because of sorrow and regret, he could not attain the Anutpattika-dharma-kshanti (non-origination of all dharmas). At that time, Manjusri (Manjusri Bodhisattva) knew his thoughts, and in the assembly, he took a knife and harmed the Buddha. The Buddha said: 'If you want to harm me, be good at harming me.' Manjusri Bodhisattva asked the Buddha: 'What is called being good at harming me if you want to harm me?' The Buddha therefore extensively proclaimed that all dharmas (phenomena) are like illusions. If one can recognize this, then one is good at harming me.' The Bodhisattva therefore saw that the sins of past lives were like illusions, and thus attained the Anutpattika-dharma-kshanti. The 'hesitation' mentioned in doubt is the general name for indecision. 'Yu,' the Erya says, is like a kij (a kind of animal) that is good at climbing trees. The Shizi says that a five-foot-tall dog is called 'yu.' The Shuowen Jiezi says that in Longyou (present-day Gansu), a puppy is called 'yu,' which also belongs to the jue (a kind of wild beast). It is said that this puppy, sometimes when following people, its movements are uncertain, so it is called hesitation. Although doubt is a fault, it needs to be considered and chosen. One should never doubt one's own mind. Doubts about the teacher (teacher) and the dharma (dharma) need to be understood at the right time. If one has not yet entered Samadhi, if one does not doubt these two dharmas, one may complexly fall into heretical teachers and heretical dharmas. Therefore, one should carefully doubt and think carefully about the choice. Doubt is the ferry for liberation, which is what this means. The teacher and the dharma are already correct, and one practices according to the dharma. At this time, the three doubts must be abandoned forever. The 'symptoms of the five hindrances' below explain the method of abandoning the five hindrances (five hindrances). This is both a summary of the previous and an introduction to the following, and it is also about stating the matter first and then the principle. 'Practitioner' below explains the method of setting up treatment, according to the disposition.

強者故。若貪下正明用治。不凈治貪者且約實觀。具如第七卷中。治瞋中雲二世者過現也。亦如第七第九。治睡中雲如向寶山等者。大論釋信中雲。以信為手。如人無手入寶山中無有所得。不信之人入佛法寶山。都無所得。以不信故則生疑惑。若有信者入佛法中不空剃頭能問能答。當知出家之人寶山悉至。寧空手歸。杖鞠貝等者。杖者謂禪堂中行。祇律云。以竹為杖。長八肘物裹兩頭。令下座行之。不得拄脅以拄其前。三搖不覺左邊拄之言鞠者皆以毛鞠著其頂上。睡則墮地覺已策發。律云。若有睡者以鞠擲之。貝者吹令出聲以警睡者。星者佛法唯許解睡觀星。餘一切時制。或復以水洗其足面。婆沙云。從日沒至日出。結跏趺坐勤行精進。頂安禪鎮行禪鞠法杖。亦更有餘聖者治法。如育王經云。一比丘喜睡。鞠多和尚化作一鬼七頭。手把樹杖懸在空中。見已還本住處。和尚語言。可坐禪。若睡還來。精進得道。又一比丘多睡。見鬼鞠多。鞠多語言。鬼不足畏。為鬼所殺不入生死。為睡所殺生死無窮。比丘還房坐禪得定。又如譬喻經云。有一比丘飽食入房睡。佛知過七日當死。佛至其房彈指寤之。說偈警之。寤已禮佛。佛言。汝維衛佛時作沙門貪利養不習經教。飽食卻睡不惟非常。命終墮于䱵蟲蚌蟲螺蟲中。五百萬歲常處

【現代漢語翻譯】現代漢語譯本：強者是這樣的。如果貪圖下等卻自以為是，不明智地使用方法來對治，用不凈觀來對治貪慾，這只是從表面現象上觀察。具體內容詳見第七卷中。在對治嗔恚的部分中說到的『二世』指的是過去和現在。也如同第七卷和第九卷所說。在對治睡眠的部分中說到的『如向寶山等』，出自《大智度論》對信心的解釋，其中說：『以信心為手，如同人沒有手進入寶山中，什麼也得不到。不相信的人進入佛法寶山，什麼也得不到。』因為不相信，所以會產生疑惑。如果有人有信心，進入佛法中就不會空手而歸，能夠提問和回答。應當知道出家的人已經到達寶山，怎麼會空手而歸呢？『杖、鞠、貝等』，杖指的是在禪堂中行走時使用的。祇律中說：『用竹子做杖，長八肘，用東西包裹兩頭，讓下座的人行走時使用。』不能用杖支撐脅部，而是用杖支撐在前面。三次搖動，如果沒察覺到左邊，就用杖支撐它。鞠，都是用毛做成的球，放在頭頂上。睡覺時鞠會掉到地上，醒來后就警醒自己。律中說：『如果有人睡覺，就用鞠投擲他。』貝，吹響它發出聲音，用來警醒睡覺的人。星，佛法只允許在解除睡眠時觀看星星，其餘時間都禁止。或者用水洗腳和臉。毗婆沙論中說：『從日落到日出，結跏趺坐，勤奮修行精進。』頭頂上安放禪鎮，手持禪鞠和法杖。還有其他聖者對治睡眠的方法，如《育王經》中說：『一個比丘喜歡睡覺，鞠多和尚化作一個七個頭的鬼，手裡拿著樹杖懸在空中。比丘看見后回到原來的住處。和尚對他說：『可以坐禪，如果再睡覺，鬼還會來。』於是精進修行，最終得道。』又一個比丘經常睡覺，看見鬼鞠多，鞠多說：『鬼不足畏懼，被鬼殺死不會進入生死輪迴，被睡眠殺死，生死輪迴無窮無盡。』比丘回到房間坐禪，最終得定。』又如《譬喻經》中說：『有一個比丘吃飽後進入房間睡覺。佛知道他七天後會死，佛來到他的房間彈指叫醒他，說偈語警醒他。醒來后禮拜佛。佛說：『你毗衛佛時做沙門，貪圖利養，不學習經教，吃飽后就睡覺，不思惟無常。命終后墮入䱵蟲、蚌蟲、螺蟲中，五百萬歲常處其中。』

【English Translation】 English version: The strong are like this. If one is greedy for the inferior yet considers oneself enlightened, unwisely using methods to treat it, using the contemplation of impurity to treat greed, this is only observing from the surface. The specific content is detailed in the seventh volume. In the section on treating anger, the 『two worlds』 refer to the past and present. It is also as stated in the seventh and ninth volumes. The 『like entering a treasure mountain』 mentioned in the section on treating sleep comes from the explanation of faith in the Mahaprajnaparamita-sastra (大智度論), which says: 『Take faith as a hand, just as a person without a hand enters a treasure mountain and gains nothing. A person who does not believe enters the treasure mountain of the Buddha's Dharma and gains nothing.』 Because of disbelief, doubt arises. If someone has faith, entering the Dharma will not be empty-handed, and they will be able to ask and answer. It should be known that those who have left home have already reached the treasure mountain, how could they return empty-handed? 『Staff, ball, conch shell, etc.』 The staff refers to the one used when walking in the meditation hall. The Sarvastivada Vinaya (祇律) says: 『Use bamboo to make a staff, eight cubits long, wrap both ends with something, and let those in the lower seats use it when walking.』 One should not support the ribs with the staff, but rather support it in front. Shake it three times, and if you don't notice the left side, support it with the staff. The ball (鞠) is a ball made of wool, placed on top of the head. When sleeping, the ball will fall to the ground, and upon waking, one will be alerted. The Vinaya says: 『If someone is sleeping, throw the ball at them.』 The conch shell (貝) is blown to make a sound, used to awaken those who are sleeping. Stars, the Buddha's Dharma only allows observing the stars to dispel sleep, and prohibits it at all other times. Or wash the feet and face with water. The Vibhasa (毗婆沙論) says: 『From sunset to sunrise, sit in the lotus position, diligently practice with vigor.』 Place a meditation weight on the head, and hold a meditation ball and Dharma staff. There are other methods used by sages to treat sleep, as the Ashoka Sutra (育王經) says: 『A bhikshu (比丘) liked to sleep, and the Upadhyaya (和尚) Kukuta transformed into a ghost with seven heads, holding a tree staff suspended in the air. After seeing it, the bhikshu returned to his original dwelling. The Upadhyaya said to him: 『You can meditate, if you sleep again, the ghost will come again.』 Then he practiced diligently and finally attained the Way.』 Another bhikshu often slept, and saw the ghost Kukuta, Kukuta said: 『Ghosts are not to be feared, being killed by a ghost will not lead to rebirth in samsara (生死輪迴), being killed by sleep, samsara is endless.』 The bhikshu returned to his room to meditate and finally attained samadhi (禪定).』 Furthermore, as the Avadana Sutra (譬喻經) says: 『There was a bhikshu who went to sleep in his room after eating his fill. The Buddha knew that he would die in seven days, so the Buddha came to his room and snapped his fingers to awaken him, speaking a verse to warn him. After waking up, he prostrated to the Buddha. The Buddha said: 『When you were a sramana (沙門) during the time of the Buddha Vipassi (毗衛佛), you were greedy for offerings, did not study the scriptures, and slept after eating your fill, not contemplating impermanence. After death, you fell into the krimis (䱵蟲), sankha (蚌蟲), and suka (螺蟲), and remained there for five million years.』

黑暗不樂光明。一睡經百歲乃覺不求出家。今為沙門。云何更睡不知厭足。比丘聞自悔自責。五蓋即除成第四果。此乃聖者知機警睡之方。治疑中雲雪山從鬼請偈者。具如大經雪山童子中說。天帝拜畜為師者。未曾有經上卷。佛言。憶念過去無數劫時。毗摩大國徙陀山中有一野干。而為師子所逐欲食。奔走墮井不能得出。經於三日開心分死而說偈言。禍哉今日苦所逼。便當沒命于丘井。一切萬物皆無常。恨不以身飴師子。南無歸命十方佛。表知我心凈無己。時天帝釋聞佛名。肅然毛豎念古佛。自惟孤露無導師。耽著五欲自沉沒。即與諸天八萬眾。飛下詣井欲問詰。乃見野干在井底。兩手攀土不得出。天帝復自思念言。聖人應念無方術。我今雖見野干形。斯必菩薩非凡器。仁者向說非凡言。愿為諸天說法要。於是野干仰答曰。汝為天帝無教訓。法師在下自處上。都不修敬問法要。法水清凈能濟人。云何欲得自貢高。天帝聞是大慚愧。給侍諸天愕然笑。天王降趾大無利。天帝即時告諸天。慎勿以此懷驚怖。是我頑蔽德不稱。必當因是聞法要。即為垂下天寶衣。接取野幹出于上。諸天為設甘露食。野幹得食生活望。非意禍中致斯福。心懷踴躍慶無量。於時野干自念言。我得宿命知過去(云云)。令諸天敷座(云云)。天帝說

【現代漢語翻譯】現代漢語譯本黑暗不喜歡光明。有人一睡就是一百年才醒來，也不尋求出家。現在既然已經做了沙門（梵語Śrāmaṇa，指出家修道者），為什麼還貪睡不知滿足呢？這位比丘聽了之後，深感後悔和自責，立即去除了貪慾、嗔恚、睡眠、掉舉惡作、懷疑這五蓋（五種障礙修行的負面情緒），證得了第四果（阿羅漢果）。這正是聖者瞭解時機，警惕睡眠的方法。關於『雪山童子從鬼請偈』的疑問，詳細內容記載於《大般涅槃經》雪山童子品中。關於『天帝拜畜生為師』的疑問，記載於《未曾有經》上卷。佛說：『我回憶過去無數劫時，在毗摩大國的徙陀山中，有一隻野干（豺狼），被獅子追趕想要吃掉它。野干奔跑時掉進井裡，無法出來。過了三天，它內心感到絕望，知道自己快要死了，於是說了一首偈：『可悲啊，今天被痛苦逼迫，我將要喪命于這丘井之中。一切萬物都是無常的，遺憾不能用我的身體餵飽獅子。南無（梵語Namo，表示皈依）歸命十方佛（指各個方向的佛），表明我的心清凈無私。』當時，天帝釋（帝釋天，佛教的護法神）聽到佛的名號，肅然起敬，汗毛都豎了起來，想起了過去的佛。他獨自思忖，感到自己孤單無助，沒有導師，沉溺於五欲之中。於是，他帶領八萬諸天，飛到井邊想要詢問。卻看到野干在井底，兩手攀著泥土，無法出來。天帝又想：聖人的應化不可思議，我今天雖然看到的是野乾的形體，但這必定是菩薩，不是凡夫俗子。仁者剛才所說的話不是凡言，希望你能為諸天說法要。』於是，野干仰頭回答說：『你身為天帝卻沒有教養，法師在下，你卻自居於上，一點都不恭敬地來問法要。法水清凈能夠救濟世人，為什麼想要自高自大呢？』天帝聽了，感到非常慚愧，侍奉的諸天都愕然失笑，認為天王降臨到這裡，實在沒有什麼好處。天帝立刻告訴諸天：『你們不要因此感到驚慌，這是我愚昧無知，德行不夠。必定會因此而聽到法要。』隨即，天帝垂下天寶衣，接取野幹出來。諸天為野干準備了甘露食物。野幹得到食物，看到了生存的希望，沒想到在災禍之中得到了這樣的福報，心中感到無比的喜悅。當時，野干自己想到：我得到了宿命通，知道過去的事情（此處省略）。』讓諸天鋪設座位（此處省略）。天帝說。

【English Translation】 English version Darkness does not delight in light. Some sleep for a hundred years and only wake up then, without seeking to renounce the world. Now that you have become a Śrāmaṇa (ascetic), why do you still sleep and are not satisfied? The Bhiksu (monk) heard this, deeply regretted and blamed himself, and immediately removed the five hindrances (five negative emotions that hinder practice): craving, aversion, sloth and torpor, restlessness and remorse, and doubt, and attained the fourth fruit (Arhatship). This is how the sage knows the opportunity and is vigilant against sleep. Regarding the question of 'Snow Mountain Hermit requesting a verse from a ghost', the details are recorded in the Snow Mountain Hermit chapter of the Mahāparinirvāṇa Sūtra. Regarding the question of 'The Heavenly Emperor worshiping an animal as a teacher', it is recorded in the first volume of the Avyākrta Sūtra. The Buddha said: 'I recall countless kalpas (aeons) ago, in the country of Vīma, on Mount Sitoda, there was a jackal being chased by a lion who wanted to eat it. The jackal ran and fell into a well, unable to get out. After three days, it felt despair and knew it was about to die, so it spoke a verse: 'Alas, today I am forced by suffering, I am about to lose my life in this well. All things are impermanent, I regret that I cannot use my body to feed the lion. Namo (homage) to the Buddhas of the ten directions, expressing that my heart is pure and selfless.' At that time, Śakra Devānām Indra (the ruler of the gods) heard the name of the Buddha, became respectful, and his hair stood on end, remembering the Buddhas of the past. He thought to himself, feeling lonely and helpless, without a teacher, indulging in the five desires. So, he led eighty thousand devas (gods) and flew to the well to inquire. But he saw the jackal at the bottom of the well, clinging to the soil with both hands, unable to get out. The Heavenly Emperor thought again: 'The manifestations of the saints are inconceivable, although I see the form of a jackal today, this must be a Bodhisattva, not an ordinary person. The words you just spoke were not ordinary, I hope you can teach the Dharma to the devas.' Then, the jackal looked up and replied: 'You are the Heavenly Emperor but have no manners, the Dharma teacher is below, but you place yourself above, without respectfully asking for the Dharma. The water of the Dharma is pure and can save people, why do you want to be arrogant?' The Heavenly Emperor heard this and felt very ashamed, the attending devas were stunned and laughed, thinking that the Heavenly King's descent here was of no benefit. The Heavenly Emperor immediately told the devas: 'Do not be alarmed by this, it is my ignorance and lack of virtue. I will surely hear the Dharma because of this.' Immediately, the Heavenly Emperor lowered a heavenly treasure garment and took the jackal out. The devas prepared ambrosia for the jackal. The jackal received the food and saw the hope of survival, unexpectedly receiving such blessings in the midst of disaster, and felt boundless joy in his heart. At that time, the jackal thought to himself: 'I have attained the knowledge of past lives, knowing the past events (omitted here).' Let the devas prepare seats (omitted here). The Heavenly Emperor said.

得免井厄(云云)。野干廣說有人樂生惡死。有人樂死惡生(云云)。天帝問。濟命無功德施法有何功德。野干廣說施法功德(云云)。乃云。過去有王名阿逸多。初持十善。后為邊國進女贈寶。因即奢侈墮于地獄。出獄墮鬼。從鬼復念宿命十善。從鬼墮畜為野干身。我墮分死冀得生天。以由汝故違我本願。是故說言濟命功少。天帝難言。世尊所說善人求死。是事不然。若欲求死何故入衣。答言。有三意故。一者順於天帝意。二為諸天得聞法。三為通化宣傳法。復為天帝廣說法門(云云)。大論云。不以囊臭等者。大論九十六波侖緣中。若有弟子見師過者。若實不實其心自壞失法勝利。故空聲告言。莫見師過。應自念薄福不值于佛。今值惡師。不應念過自妨般若。若師有過不預於我。我從師求般若。如狗皮囊盛好寶物不以囊臭而棄其寶。如罪人把炬等。具如四三昧中引。萬川者水會而為川。川大而自穿。穿通也。普超經云等者。今引稍略。彼經下卷佛授阇王記竟。告舍利弗。人人相見莫相平相。所以不當平相人者。人根難見。獨有如來能平相人。行如如來可平相人。賢者舍利弗及大眾會。驚喜踴躍而記斯言。從今日始盡其形壽。不觀他人。不敢說人某人趣地獄。某人當滅度。群生之行不可思議。佛法如海唯信能入者。

【現代漢語翻譯】現代漢語譯本得免除井中的災難（等等）。野干（一種野獸）廣泛地說，有人貪生怕死，有人樂死厭生（等等）。天帝（諸神之王，名為釋提桓因）問道：『救人性命沒有功德，那麼施捨佛法有什麼功德？』野干廣泛地講述了施捨佛法的功德（等等）。於是說：『過去有一位國王名叫阿逸多（意為『無能勝』）。最初奉行十善，後來因為邊境小國進獻美女和珍寶，因此變得奢侈墮落到地獄。從地獄出來后墮落為餓鬼。從餓鬼道又回憶起前世奉行十善的經歷，從餓鬼道墮落為畜生，成為野干之身。我墮落到分屍而死的境地，希望能夠昇天。因為你的緣故，違背了我原本的願望。』所以說救人性命的功德少。天帝反駁說：『世尊（佛陀）所說的善人求死，這件事是不對的。如果想要尋死，為何還要進入衣服里？』野干回答說：『有三個原因。一是順從天帝的意願，二是為諸天能夠聽聞佛法，三是爲了通達教化宣傳佛法。』又為天帝廣泛地講述了佛法（等等）。《大智度論》中說：『不因為囊臭而捨棄寶物』等等。《大智度論》九十六波侖緣中說，如果弟子看到師父的過失，無論是真實的還是虛假的，他的內心都會因此而壞掉，失去佛法的利益。所以空中傳來聲音告誡說：『不要去看師父的過失，應該自己反省是自己福報淺薄，沒有遇到佛陀，現在遇到了惡師。不應該去想師父的過失，而妨礙了自己的般若智慧。如果師父有過失，那與我無關。我從師父那裡求取般若智慧，就像用臭皮囊盛放珍寶，不能因為皮囊臭就丟棄寶物。』就像罪人拿著火炬等等。具體內容如《四三昧經》中所引用。萬川，是眾水匯聚而成為河流，河流大了自然會穿透，穿透就是通達。《普超三昧經》中說等等，現在引用的比較簡略。該經下卷，佛陀為阿阇世王授記完畢后，告訴舍利弗（佛陀十大弟子之一，以智慧著稱）：『人人相見不要互相評論。』之所以不應當評論他人，是因為人的根性難以看清，只有如來（佛陀的稱號之一）才能平等地看待他人。行為像如來一樣才可以評論他人。賢者舍利弗以及大眾集會，驚喜踴躍，記住了這些話。從今天開始，直到壽命終結，不觀察他人，不敢說某人會墮入地獄，某人應當滅度。眾生的行為不可思議，佛法如大海，只有相信才能進入。

【English Translation】 English version Having escaped the calamity of the well (etc.). The jackal extensively said that some people love life and hate death, while others love death and hate life (etc.). The Deva King (King of the Gods, named Śakra) asked: 'If saving lives has no merit, what merit is there in giving Dharma?' The jackal extensively explained the merit of giving Dharma (etc.). Then it said: 'In the past, there was a king named Ajita (meaning 'Invincible'). Initially, he upheld the ten virtues, but later, due to a neighboring country offering beautiful women and treasures, he became extravagant and fell into hell. After emerging from hell, he fell into the realm of hungry ghosts. From the realm of hungry ghosts, he remembered his past life of upholding the ten virtues, and from the realm of hungry ghosts, he fell into the animal realm, becoming a jackal. I fell into the state of being torn apart and dying, hoping to be reborn in heaven. Because of you, I have violated my original wish.' Therefore, it is said that saving lives has little merit. The Deva King retorted: 'The World-Honored One (Buddha) said that virtuous people seek death, but this is not right. If you wanted to seek death, why did you enter the clothes?' The jackal replied: 'There are three reasons. First, to comply with the Deva King's wishes; second, for the gods to hear the Dharma; and third, to understand and propagate the Dharma.' It also extensively explained the Dharma to the Deva King (etc.). The Mahāprajñāpāramitāśāstra says: 'Do not abandon the treasure because of the stench of the bag' etc. In the ninety-sixth pāraṇa of the Mahāprajñāpāramitāśāstra, it says that if a disciple sees the faults of the teacher, whether they are real or false, his mind will be corrupted and he will lose the benefits of the Dharma. Therefore, a voice from the sky warns: 'Do not look at the faults of the teacher, but reflect on your own meager blessings for not encountering the Buddha, and now encountering an evil teacher. You should not think about the teacher's faults and hinder your own prajñā (wisdom). If the teacher has faults, that is not my concern. I seek prajñā from the teacher, just like using a stinky leather bag to hold precious jewels; you cannot discard the jewels because the bag is stinky.' Like a criminal holding a torch, etc. The specific content is as quoted in the Four Samādhis Sutra. Wan Chuan (Ten Thousand Streams) refers to many waters converging to form a river, and when the river becomes large, it will naturally penetrate, and penetration means understanding. The Pǔ Chāo Sān Mèi Jīng (Surpassing Samadhi Sutra) says etc., but the current quote is somewhat abbreviated. In the lower volume of that sutra, after the Buddha finished bestowing the prediction on King Ajātaśatru, he told Śāriputra (one of the Buddha's ten great disciples, known for his wisdom): 'Do not criticize each other when you meet.' The reason why you should not criticize others is that people's roots are difficult to see clearly, and only the Tathāgata (one of the Buddha's titles) can equally see others. Only by acting like the Tathāgata can you criticize others. The wise Śāriputra and the assembly were delighted and remembered these words. From today onwards, until the end of their lives, they will not observe others and will not dare to say that someone will fall into hell or that someone should be liberated. The actions of sentient beings are inconceivable, and the Buddha-dharma is like a sea, only those who believe can enter.

孔丘之言尚信為首。況佛法深理無信寧入。故云。兵食尚可去信不可去。華嚴信為道元功德母等。如諸聲聞得羅漢已。四智究竟二脫當滿。豈更進求大乘之道。故自述云。不復進求阿耨多羅三藐三菩提。言以信得入者。若不于方等被彈而生信心。安能至法華得授記莂。和伽利者。第一本云。有老年者初始出家。未有所識。在僧伽藍為小沙彌戲曰。與汝初果。令其坐已即以毛鞠著其頭上。語言。此是初果。以信心故即獲初果。即語沙彌。我已得初果。沙彌復弄之曰。如是依前。四度為之至第四果。鞠多教弟子上樹者。付法藏傳云。南天竺有族姓子出家學道。愛著自身洗浴涂香好美飲食。身體肥壯不能得道。往鞠多所求受勝法。尊者觀知以著身故不得盡漏。語言。若能受者當授汝法。答言。受教。即化作大樹令其上之。四邊變為深坑千仞令放右手。如言即放。如是次第乃至都放。分捨身命至地不見深坑及樹。為說法要得第四果。狐疑者。狐是獸一名野干。多疑善聽。時人云狐疑蓋因此也。此獸為鬼所乘。時人以之為精媚。有云。黃河水厚。欲度河時委聽水聲聲絕方渡。覆器者。信無故如器覆。大論云。羅云自小多喜妄語。以妄語故令無量人不得見佛。佛欲調之。遠行還令汲水。佛腳挑澡槃覆令其注水。答云。器覆水不入。

【現代漢語翻譯】現代漢語譯本孔丘之言尚且以誠信為首要。更何況深奧的佛法，沒有信心又怎能進入呢？所以說，軍隊和糧食尚且可以減少，但誠信不可缺少。《華嚴經》中說，信心是道的開端，是功德的母親等等。例如，那些聲聞乘的修行者，在證得阿羅漢果位之後，四智已經究竟圓滿，兩種解脫也已經達到。難道還會進一步尋求大乘佛法之道嗎？所以他們自己說，『不再進一步尋求阿耨多羅三藐三菩提（無上正等正覺）』。說憑藉信心得以進入佛法之門，如果不是在方等經典中受到呵斥而生起信心，又怎麼能在《法華經》中得到佛的授記呢？和伽利（Upagupta）的故事，在第一本中有記載：有一個老年人剛出家，沒有什麼見識。在僧伽藍（寺院）里，一個小沙彌戲弄他說：『給你初果（須陀洹果）』。讓他坐下後，就用一個毛線球放在他的頭上，說：『這是初果』。因為老人的信心，立刻就獲得了初果。老人就告訴沙彌：『我已經得到初果了』。沙彌又戲弄他，像之前一樣，做了四次，直到第四果（阿羅漢果）。鞠多（Gupta）教導弟子上樹的故事，在《付法藏傳》中有記載：在南天竺，有一個出身高貴的男子出家學道。但他喜愛自己的身體，經常洗浴、涂香，吃好的食物，身體肥胖，無法證得道果。他去拜訪鞠多，請求傳授殊勝的佛法。尊者觀察到他因為執著于自己的身體，所以無法斷盡煩惱。就對他說：『如果能聽我的話，我就傳授你佛法。』他回答說：『我願意聽從教誨。』於是鞠多就變化出一棵大樹，讓他爬到樹上。然後把樹的四邊都變成千仞深的坑。讓男子放開右手，男子按照尊者的話做了。像這樣依次讓他放開左手、雙腳，直到完全放開。當他捨棄身命，落到地上時，卻發現沒有深坑和大樹。鞠多就為他宣說佛法的要義，男子因此證得了第四果。『狐疑』這個詞，狐是一種名叫野乾的野獸，生性多疑，善於傾聽。當時的人說『狐疑』大概就是因此而來。這種野獸容易被鬼附身，當時的人認為它有迷惑人的能力。還有一種說法是，黃河水流湍急，想要渡河的時候，要仔細聽水聲，等到水聲停止的時候才能渡河。『覆器』的意思是，信心沒有根基，就像倒扣的器皿一樣。《大智度論》中說，羅睺羅（Rahula）從小就喜歡說謊。因為他說謊的緣故，導致無數人無法見到佛。佛陀想要調伏他，遠行回來后讓他打水。佛陀用腳踢翻了洗澡的盆子，讓他往裡面注水。羅睺羅回答說：『器皿倒扣著，水是進不去的。』

【English Translation】 English version Confucius's words place faith as the utmost importance. How much more so with the profound principles of Buddhism; without faith, how can one enter? Therefore, it is said, 'An army and food can be reduced, but faith cannot be reduced.' The Avatamsaka Sutra says, 'Faith is the source of the path, the mother of merit and virtue,' and so on. For example, those Shravakas (listeners) who have attained the Arhat fruit, their four wisdoms are completely perfected, and the two liberations are fulfilled. Would they further seek the path of Mahayana (Great Vehicle) Buddhism? Therefore, they themselves say, 'I will no longer seek Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' It is said that one can enter through faith. If one does not develop faith by being criticized in the Vaipulya Sutras, how can one receive the prediction of Buddhahood in the Lotus Sutra? The story of Upagupta is recorded in the first book: There was an old man who had just become a monk and had no knowledge. In the Sangharama (monastery), a young Shramanera (novice monk) teased him, saying, 'I give you the first fruit (Srotapanna, Stream-enterer).' After having him sit down, he placed a woolen ball on his head and said, 'This is the first fruit.' Because of the old man's faith, he immediately attained the first fruit. The old man then told the Shramanera, 'I have already attained the first fruit.' The Shramanera teased him again, doing the same thing four times, until he attained the fourth fruit (Arhat). The story of Gupta teaching his disciple to climb a tree is recorded in the 'Transmission of the Dharma Treasury': In South India, there was a man of noble birth who became a monk to study the Dharma. However, he loved his body, often bathing, applying fragrant oils, and eating good food. His body was fat, and he could not attain the fruit of the path. He visited Gupta and requested the transmission of the supreme Dharma. The Venerable One observed that he could not exhaust his afflictions because of his attachment to his body. He said to him, 'If you can listen to me, I will transmit the Dharma to you.' He replied, 'I am willing to listen to your teachings.' Thereupon, Gupta transformed into a large tree and had him climb the tree. Then he transformed the four sides of the tree into deep pits thousands of feet deep. He told the man to let go of his right hand, and the man did as the Venerable One said. In this way, he successively had him let go of his left hand, both feet, until he completely let go. When he gave up his life and fell to the ground, he found that there were no deep pits or trees. Gupta then expounded the essential meaning of the Dharma to him, and the man attained the fourth fruit. The word 'fox suspicion' (狐疑, hú yí): the fox is a wild animal called a jackal, which is naturally suspicious and good at listening. People at that time said that 'fox suspicion' probably came from this. This kind of beast is easily possessed by ghosts, and people at that time thought it had the ability to bewilder people. Another saying is that the Yellow River has rapid currents. When you want to cross the river, you must listen carefully to the sound of the water, and only cross when the sound of the water stops. 'Overturned vessel' (覆器, fù qì) means that faith has no foundation, like an overturned vessel. The Mahaprajnaparamita Shastra says that Rahula (羅睺羅, Luó hóu luó) liked to lie from a young age. Because he lied, countless people were unable to see the Buddha. The Buddha wanted to tame him, so after returning from a long journey, he asked him to fetch water. The Buddha kicked over the bathing basin with his foot and asked him to pour water into it. Rahula replied, 'The vessel is overturned, and the water cannot enter.'

佛言。汝如覆器法水不入種種訶責。今借譬疑亦同覆器。問下料簡。答中先出多解不同。初文者。既有門戶詮次不以無知能到。故是障也。出入有由故云門戶。始自欲界粗細等住。乃至非想名為詮次。余文可解。雖各異計。準今文意應隨人判。問下先問起蓋相。為長遠之由。次廣開下出長遠之相。阿毗曇下斥偏也。近惑既以覆相而說。當知非但覆于貪愛瞋恚等相。存沒不同。亦以近覆遠。未云五蓋通至佛地。上棄下示其偏計近蓋之相。未發禪來所有五蓋皆名鈍使。如前辨蓋相文是也。利使下次明利使五蓋。指前隨自意中邪空之人。此為利使之例。由此使故生於五蓋。亦如前明五欲中六十二見。皆名為欲。即利鈍兩蓋皆為觀境。從呵棄下明破蓋入空。且結初果者。且從破利使為名故也。從初果下。復約初果為鈍使五蓋之相。為后三果之所破也。例初果蓋相以辨二三果上蓋相。複次依空下明出假上蓋而依空起。言五種鹽者。大論二十四云。六師不聽食五種鹽。未審彼土五鹽如何。若此土五鹽。謂顆鹽綠鹽赤鹽白鹽印鹽。鹽有多類大略五耳。西方準此亦應可見。有阿羅漢為他所問。何名赤鹽。不識所從而問三藏。三藏云。鹽是味赤是色。未曉小事者由未有出假智故。既是不了義當於睡。依中起蓋中雲大樹折枝等者。大論三十

【現代漢語翻譯】現代漢語譯本佛說：『你就像倒扣的器皿，水無法進入，各種呵責也無濟於事。現在借用譬喻，疑惑也像倒扣的器皿。』問（經文）以下是（對經文的）簡要分析。答（經文）中先列出多種不同的解釋。最初的文句是說，既然有門戶（途徑）和次第（步驟），就不能通過無知而達到目標，所以它是障礙。出入有原因，所以稱為門戶。從欲界的粗細等住處開始，直到非想非非想處，這被稱為次第。其餘的文句可以自行理解。雖然各有不同的說法，但按照現在的文意，應該根據不同的人來判斷。問（經文）以下首先詢問的是揭開覆蓋之相，作為長遠之道的開端。其次，『廣開下』揭示了長遠之相。『阿毗曇下』是斥責片面之見。既然用覆蓋之相來說明近期的迷惑，就應該知道，不僅僅是覆蓋貪愛、瞋恚等相，存留和消失的情況不同，而且是用近期的（迷惑）覆蓋長遠的（目標）。（經文中）沒有說五蓋貫通到佛地。上面捨棄，下面揭示了片面的計算，即近蓋之相。未發起禪定之前的所有五蓋，都稱為鈍使，就像前面辨別蓋相的文句所說的那樣。『利使下次』說明了利使五蓋，指的是前面隨自己意願中的邪空之人。這是利使的例子。由於這種使（指利使），產生了五蓋，也像前面說明五欲中的六十二見，都稱為欲。即利鈍兩種蓋都作為觀境。從『呵棄下』說明了破除蓋障而進入空性。暫且以證得初果的人為例，暫且從破除利使來命名。從初果以下，又以初果為例，說明鈍使五蓋之相，是爲了后三果所破除。以初果的蓋相為例，來辨別二果、三果上的蓋相。再次，依據空性以下，說明出假觀上的蓋障，而依據空性生起。說到五種鹽，大論第二十四卷說，六師不聽許食用五種鹽。不知道他們那裡的五種鹽是什麼樣的。如果說我們這裡的五種鹽，指的是顆鹽、綠鹽、赤鹽、白鹽、印鹽。鹽有很多種類，大概有五種。西方應該也可以看到這些。有阿羅漢被別人問到，什麼是赤鹽，不認識，於是去問三藏。三藏說，鹽是味道，赤是顏色。不瞭解小事，是因為沒有出假智的緣故。既然是不了義，就應該睡覺。依據中道生起蓋障中，說到大樹折斷樹枝等，大論第三十卷...

【English Translation】 English version The Buddha said: 'You are like an overturned vessel, water cannot enter, and various reproaches are of no avail. Now, using a metaphor, doubt is also like an overturned vessel.' The question below is a brief analysis (of the scripture). The answer below first lists several different interpretations. The initial sentence means that since there are gateways (paths) and sequences (steps), one cannot reach the goal through ignorance, so it is an obstacle. Entering and exiting have reasons, so it is called a gateway. Starting from the coarse and fine abodes of the desire realm, up to the realm of neither perception nor non-perception, this is called the sequence. The remaining sentences can be understood on their own. Although there are different interpretations, according to the current meaning of the text, it should be judged according to different people. The question below first asks about revealing the appearance of covering, as the beginning of the long-term path. Secondly, 'Guang Kai Xia' reveals the appearance of long-term. 'Abhidhamma Xia' is to criticize one-sided views. Since the appearance of covering is used to explain recent confusion, it should be known that it not only covers greed, hatred, etc., but the situations of existence and disappearance are different, and it uses recent (confusion) to cover long-term (goals). (The scripture) does not say that the five hindrances penetrate to the Buddha-ground. The above abandons, and the below reveals the one-sided calculation, that is, the appearance of the near hindrance. All five hindrances before the development of meditation are called dull fetters, just as the sentences in the previous discrimination of the appearance of hindrances say. 'Li Shi Xia Ci' explains the five hindrances of sharp fetters, referring to the people of perverse emptiness who follow their own will in front. This is an example of sharp fetters. Because of this fetter (referring to sharp fetters), the five hindrances arise, just as the previous explanation of the sixty-two views in the five desires are all called desire. That is, both dull and sharp hindrances are regarded as objects of contemplation. From 'He Qi Xia' it explains breaking through the cover and entering emptiness. Let's take the person who attained the first fruit as an example, and temporarily name it from breaking through the sharp fetters. From the first fruit onwards, the first fruit is taken as an example to explain the appearance of the five hindrances of dull fetters, which are to be broken by the latter three fruits. Taking the appearance of the hindrances of the first fruit as an example, to distinguish the appearance of the hindrances on the second and third fruits. Again, according to emptiness below, it explains the cover on the false view, and arises according to emptiness. Speaking of the five kinds of salt, the twenty-fourth volume of the Great Treatise says that the six teachers do not allow the consumption of five kinds of salt. I don't know what the five kinds of salt are like there. If we talk about the five kinds of salt here, it refers to granular salt, green salt, red salt, white salt, and printed salt. There are many kinds of salt, roughly five kinds. The West should also be able to see these. An Arhat was asked by someone, what is red salt, did not know, so he asked the Tripitaka. The Tripitaka said, salt is taste, red is color. Not understanding small things is because there is no wisdom to emerge from the false. Since it is not the ultimate meaning, one should sleep. In the cover arising according to the middle way, it is said that large trees break branches, etc., the thirtieth volume of the Great Treatise...

云。譬如空澤有樹名奢摩黎。枝觚廣大眾鳥集宿。一鴿后至住一枝上。枝觚即時為之而折。澤神問言。鷴鷲皆能任持。何至小鳥便不自勝。樹神答云。此鳥從我怨家樹來。食彼尼俱類樹子來棲我上。或當放糞子墮地者惡樹復生。為害必大。是故懷憂。寧舍一枝所全者大。菩薩摩訶薩亦復如是。于諸外道天魔諸使及惡業等。無如是畏。而畏二乘。二乘于菩薩摩訶薩邊亦如彼鳥。壞彼大乘心永滅佛乘心。論中明三乘共位以大斥小故對二乘心。今借彼文亦且依彼云二乘心。若準今文意。應云不喜二邊心如不宿冤鳥。以不喜故義當於瞋。大論云等者。證地地中皆有無明。有無明故即有五蓋。故大論釋大品云。經前後文何故處處說破無明三昧耶。答。法愛難斷故處處說破無明三昧。此即真道法愛不同似愛。是則初住雖破一品品品須破。若暗證家謂才知真理即是佛者。不曉教相故也。是故今云菩薩比佛猶有漏失。是則等覺比佛猶有一品漏失。況復下地。地持云第九等者。論文以等覺當第九禪。第九禪名離一切見。故知等覺猶修離見。故見義不近。故云唯佛究竟。乃至八萬四千只是四分。四分只是五蓋。所以佛地方盡五蓋。複次下約一心棄蓋。前雖三諦以次第故。非是一心。于中初文先斥次第。故云后不關前。況復分屬三人不同。以

【現代漢語翻譯】現代漢語譯本：譬如空曠的沼澤地裡有一棵樹，名叫奢摩黎（Kapilavastu，樹名）。它的枝幹寬大，許多鳥聚集在上面棲息。一隻鴿子後來飛來，停在一根樹枝上。那根樹枝立刻就折斷了。沼澤地的神問道：『鷴、鷲都能承受樹枝，為什麼到了一隻小鳥就承受不住了呢？』樹神回答說：『這隻鳥是從我的仇家樹那裡來的，吃了尼俱類樹（Nyagrodha，榕樹）的果實后才來棲息在我這裡。或許它會拉下糞便，糞便里的種子掉在地上，那棵惡樹又會生長出來，為害必定很大。』所以心懷憂慮，寧可捨棄一根樹枝，保全更大的利益。菩薩摩訶薩也是這樣，對於外道、天魔、他們的使者以及惡業等等，沒有這樣畏懼，卻畏懼二乘（聲聞乘和緣覺乘）。二乘對於菩薩摩訶薩來說，就像那隻鳥一樣，會破壞他們的大乘心，永遠滅絕佛乘心。《瑜伽師地論》中闡明三乘共位，用大乘來斥責小乘，所以針對的是二乘心。現在借用那裡的文字，也暫且依照那裡所說的『二乘心』。如果按照現在的文意，應該說『不喜二邊心，就像不讓仇家的鳥棲息』。因為不喜的緣故，意義上相當於嗔恚。《大智度論》說『等』，是證明每一地中都有無明。因為有無明，所以就有五蓋（貪、嗔、癡、慢、疑）。所以《大智度論》解釋《大品般若經》說，經文前後為什麼處處說破無明三昧呢？回答說：『法愛難以斷除，所以處處說破無明三昧。』這指的是真道法愛不同於世俗的愛。這樣說來，初住菩薩雖然破除了一品無明，但品品都需要破除。如果暗證的人認為只要知道真理就是佛，那是不瞭解教相的緣故。所以現在說菩薩比佛還有漏失。這樣說來，等覺菩薩比佛還有一品漏失，更何況是下地的菩薩。地持論說第九等，論文用等覺來比作第九禪。第九禪名叫離一切見，所以知道等覺菩薩還在修離見。所以見義不接近究竟。所以說只有佛才究竟。乃至八萬四千法門只是四分，四分只是五蓋。所以佛地才能完全斷盡五蓋。再次，下面從一心來捨棄五蓋。前面雖然說了三諦，但因為有次第的緣故，不是一心。其中最初的文先斥責次第，所以說後面不關照前面，更何況是分別屬於三個人，各不相同。以

【English Translation】 English version: Imagine in an empty swamp there is a tree named Shamali (Kapilavastu, name of a tree). Its branches are wide and many birds gather to roost on it. A dove arrives later and perches on one of the branches. That branch immediately breaks. The swamp deity asks: 'Hawks and vultures can all be supported by the branches, why can't it support a small bird?' The tree deity replies: 'This bird comes from the tree of my enemy, it ate the fruits of the Nyagrodha tree (Nyagrodha, banyan tree) before coming to roost on me. Perhaps it will drop excrement, and the seeds in the excrement will fall to the ground, and that evil tree will grow again, causing great harm.' Therefore, I am worried and would rather sacrifice one branch to preserve the greater good. The Bodhisattva Mahasattva is also like this, they do not fear external paths, celestial demons, their messengers, and evil karma as much as they fear the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The Two Vehicles are like that bird to the Bodhisattva Mahasattva, they will destroy their Mahayana mind and forever extinguish the Buddha Vehicle mind. The Yogacarabhumi-sastra clarifies the common position of the Three Vehicles, using the Mahayana to criticize the Hinayana, so it is aimed at the Two Vehicle mind. Now, borrowing the text from there, we will also temporarily follow what is said there as the 'Two Vehicle mind'. If according to the current meaning of the text, it should be said 'do not like the mind of the two extremes, just like not letting the enemy's bird roost'. Because of not liking, the meaning is equivalent to aversion. The Mahaprajnaparamita-sastra says 'etc.', which proves that in each ground there is ignorance. Because there is ignorance, there are the five hindrances (greed, hatred, delusion, pride, doubt). Therefore, the Mahaprajnaparamita-sastra explains the Mahaprajnaparamita Sutra by saying, why does the sutra repeatedly talk about breaking the samadhi of ignorance from beginning to end? The answer is: 'Attachment to the Dharma is difficult to cut off, so the samadhi of breaking ignorance is repeatedly mentioned.' This refers to the true Dharma-love, which is different from worldly love. In this way, although the Bodhisattva of the first stage has broken one aspect of ignorance, each aspect needs to be broken. If those who secretly realize think that knowing the truth is being a Buddha, it is because they do not understand the teachings. Therefore, it is now said that the Bodhisattva still has omissions compared to the Buddha. In this way, the Bodhisattva of Near-Perfect Enlightenment still has one omission compared to the Buddha, let alone the Bodhisattvas of the lower stages. The Bodhisattvabhumi-sastra says the ninth etc., the text uses Near-Perfect Enlightenment to compare to the ninth dhyana. The ninth dhyana is called leaving all views, so it is known that the Bodhisattva of Near-Perfect Enlightenment is still practicing leaving views. Therefore, the meaning of seeing is not close to ultimate. Therefore, it is said that only the Buddha is ultimate. Even the eighty-four thousand Dharma gates are only four parts, and the four parts are only the five hindrances. Therefore, only in the Buddha's ground can the five hindrances be completely exhausted. Furthermore, the following is about abandoning the hindrances with one mind. Although the three truths were mentioned earlier, they are not of one mind because of the sequence. Among them, the initial text first criticizes the sequence, so it says that the latter does not concern the former, let alone being separately attributed to three different people. With

凡夫有利鈍乃至菩薩有俗蓋。故云凡夫時所棄。乃至菩薩時所棄等。地攝下引二論明次第之計。圓釋下引佛化儀以證圓教。然圓頓教本被凡夫。若不擬益凡夫。佛何不自住法性土。以法性身為諸菩薩說此圓頓。何須與諸法身菩薩。示于凡身現此三界耶。若待下正結示。一心在凡即可修習。故大品下引經示相。經中既明欲具諸法。當知欲蓋即是法界。故一切法皆趣于欲。釋趣下釋出經意。先略。次廣。初文略者只是三諦。三諦只是趣等三耳。略即不可思議。不可思議難見故。從今更下。廣約思議以示不可思議相也。下去諸文皆先明思議。次撮思議成不思議。上來諸文皆先次第。次明不次。唯此一文后以思議釋不思議。故知前後廣略相顯。但在通理文相何恒。人不見之隨文生想。逐語迷文。便於此部而欲簡擇此文可修彼非修者。未見今家始終大體。識大體已。簡與不簡旨在其中。故於略文善須曉意。故大論十七云。如禪棄蓋攝心一處。是菩薩以利智慧觀於五蓋。無所棄捨。于禪無取知諸法空。非內非外亦非中間。若得諸法實相則知五蓋空無所有。是則名為知蓋實相是禪實相。菩薩亦爾。知欲及蓋禪及枝林。一相無相依之修入。是為禪波羅蜜。乃至四念亦復如是。次廣釋中雲欲為法界者。即指最初一念欲心。于中已具十法界

【現代漢語翻譯】現代漢語譯本：凡夫有根器利鈍的差別，乃至菩薩也有世俗的煩惱遮蓋（俗蓋：指世俗的煩惱，如貪慾、嗔恚等，遮蔽了菩薩的智慧和清凈心）。所以說『凡夫時所捨棄』，乃至『菩薩時所捨棄』等等。《地攝》（《攝大乘論》的別稱）和下文引用的二論（可能指《十地經論》等）闡明了次第修行的觀點。圓滿的解釋在下文引用佛的教化方式，來證明圓教的殊勝。然而，圓頓教本來就是爲了利益凡夫而設立的。如果不是爲了利益凡夫，佛為什麼不自己安住在法性土（法性土：指諸佛所證悟的清凈法性所顯現的國土），以法性身（法性身：指諸佛所證悟的法性所顯現的清凈身）為諸菩薩宣說這圓頓之法？何必與諸法身菩薩，示現凡夫之身，顯現在這三界（三界：指欲界、色界、無色界）之中呢？如果等待下文正式總結開示，就會明白，只要一心專注于當下，即使是凡夫也可以修習圓頓之法。所以《大品》（《摩訶般若波羅蜜經》的略稱）下文引用經文來顯示其相。經文中既然明確說明想要具足一切諸法，應當知道貪慾的遮蓋就是法界（法界：指一切諸法的本體和總相）。所以說一切法都歸趣于貪慾。解釋『趣』字，是爲了闡釋經文的含義。先是簡略地解釋，然後是廣泛地解釋。最初的簡略解釋只是三諦（三諦：指空諦、假諦、中諦）。三諦只是『趣』等三種含義而已。簡略的解釋是不可思議的。因為不可思議難以理解，所以從『今更下』開始，廣泛地用思議來顯示不可思議的相狀。下文的各個部分都是先闡明思議，然後將思議歸納成不思議。只有這一段文字是先用思議來解釋不思議，所以可知前後文的廣略是相互顯明的。但在通達理體上，文字相狀又有什麼恒常不變的呢？人們不明白這一點，就隨著文字產生種種想法，追逐語句而迷惑于文字。於是就想在這部經中選擇哪些可以修習，哪些不可以修習。這是沒有理解天臺宗的始終大體。理解了大體之後，選擇與不選擇，其關鍵就在其中了。所以在簡略的文字中，更要好好理解其含義。所以《大智度論》第十七卷說：『如禪定捨棄五蓋，攝心一處，是菩薩以銳利的智慧觀察五蓋，沒有什麼是可以捨棄的。于禪定無所執取，了知諸法皆空，非內非外，亦非中間。如果證得諸法的實相，就知道五蓋空無所有。這就是了知五蓋的實相，也就是禪定的實相。菩薩也是這樣，了知貪慾以及五蓋、禪定以及禪定的枝末，都是一相無相，依此而修入。這就是禪波羅蜜。乃至四念處（四念處：指觀身不凈、觀受是苦、觀心無常、觀法無我）也是如此。』接下來廣泛解釋中說『欲為法界』，就是指最初一念的欲心，其中已經具足了十法界（十法界：指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）。

【English Translation】 English version: Ordinary people have varying degrees of sharpness of their faculties, and even Bodhisattvas have worldly coverings (Samsaric Coverings: refers to worldly afflictions such as greed and anger, which obscure the wisdom and pure mind of Bodhisattvas). Therefore, it is said 'what is abandoned by ordinary people,' and even 'what is abandoned by Bodhisattvas,' and so on. The Di She (another name for the She Da Cheng Lun or Mahāyānasaṃgraha) and the two treatises cited below (possibly referring to the Ten Bhumi Sutra Shastra etc.) clarify the view of gradual practice. The complete explanation below cites the Buddha's teaching methods to prove the supremacy of the Round Teaching. However, the Round and Sudden Teaching was originally established to benefit ordinary people. If it were not for the benefit of ordinary people, why wouldn't the Buddha abide in the Dharmata Land (Dharmata Land: refers to the land manifested by the pure Dharmata that all Buddhas have realized), and use the Dharmata Body (Dharmata Body: refers to the pure body manifested by the Dharmata that all Buddhas have realized) to expound this Round and Sudden Teaching to all Bodhisattvas? Why would he need to manifest a mortal body and appear in these Three Realms (Three Realms: refers to the Desire Realm, the Form Realm, and the Formless Realm) with all the Dharmakaya Bodhisattvas? If we wait for the formal conclusion and instruction below, we will understand that as long as we focus wholeheartedly on the present moment, even ordinary people can practice the Round and Sudden Teaching. Therefore, the Da Pin (abbreviation for the Mahaprajnaparamita Sutra) below cites the sutra to show its appearance. Since the sutra clearly states that one wants to possess all dharmas, one should know that the covering of desire is the Dharmadhatu (Dharmadhatu: refers to the essence and totality of all dharmas). Therefore, it is said that all dharmas lead to desire. Explaining the word 'lead' is to elucidate the meaning of the sutra. First, it is explained briefly, and then it is explained extensively. The initial brief explanation is only the Three Truths (Three Truths: refers to the Truth of Emptiness, the Truth of Provisional Existence, and the Truth of the Middle Way). The Three Truths are only the three meanings of 'lead' and so on. The brief explanation is inconceivable. Because the inconceivable is difficult to understand, from 'now on' onwards, the inconceivable is extensively shown using the conceivable. The various parts below all first clarify the conceivable, and then summarize the conceivable into the inconceivable. Only this passage first uses the conceivable to explain the inconceivable, so it can be seen that the breadth and brevity of the preceding and following texts are mutually evident. But in understanding the principle, what is constant about the appearance of the text? People do not understand this point, and they generate various thoughts according to the text, chasing after the words and becoming confused by the text. Thus, they want to choose which parts of this sutra can be practiced and which parts cannot be practiced. This is without understanding the overall structure of the Tiantai school. After understanding the overall structure, the key to choosing or not choosing lies within it. Therefore, in the brief text, one must carefully understand its meaning. Therefore, the seventeenth volume of the Mahaprajnaparamita-sastra says: 'Like abandoning the five coverings in meditation and focusing the mind in one place, the Bodhisattva observes the five coverings with sharp wisdom, and there is nothing that can be abandoned. Without attachment to meditation, one knows that all dharmas are empty, neither internal nor external, nor in between. If one attains the true nature of all dharmas, one knows that the five coverings are empty and without substance. This is knowing the true nature of the five coverings, which is also the true nature of meditation. The Bodhisattva is also like this, knowing that desire and the five coverings, meditation and the branches of meditation, are all one aspect and without aspect, and one enters into practice based on this. This is the perfection of meditation. And so are the Four Foundations of Mindfulness (Four Foundations of Mindfulness: refers to the contemplation of the impurity of the body, the suffering of feelings, the impermanence of the mind, and the non-self of dharmas).' The following extensive explanation says 'desire is the Dharmadhatu,' which refers to the initial thought of desire, in which the Ten Dharma Realms (Ten Dharma Realms: refers to hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) are already complete.

性。必能次第生於欲界。始終並在初一念中。故云一切法之根本。言一切法者因果中間始終諸法也。故云如初起欲覺已具諸法等。以不知故便謂輕心其過輕微。向若已知諸法具足。即驚怖毛豎。豈令身口造趣迷荒。初試歇熱等者。蘊積欲想內熱於心。初一行之似如稍歇。續起續行無時暫舍。故使未曾於一餐食一啜飲頃。而離欲想。或偷或劫等者。隱匿不與取名偷。即是私通人法所護者是。對面不與取名劫。即是彰灼強奪所護之境者是也。逼謂抑他有護無護情不願者是也。貿謂于非護境炫賣求財者是也。如是等者等取非上諸類。但是形交遂欲事者。若得此境等者。夫以下薦上為供。以卑資尊曰養。是人棄於三寶勝田。唯尚五欲穢境供給所須。故云供養。法華疏云。施其依報名為供養。第一本云。若得此境大須供給。語雖似順不及今文。得欲境已不問貧富。皆生過罪。適有此有等者。才趣欲境名為適有。欲業已成名為此有。未來招報名即有生死。世世增長故遍受果。亦復因於殺盜等故。受果亦遍。欲法界外無復別法。且舉一念具足利鈍。利鈍遍於十方三世。亦由利鈍生於三諦。當知欲法攝諸法盡。此即一念欲心具六界法。以為觀境。如上者上所明利鈍也。云下推于欲空約四句三世。三世中雲過去欲緣等者。落謝五塵名為過

去。塵雖過去猶發現欲。名為欲緣。現在欲想名為欲因。行於欲事名所生法。此法必能招于苦果。今推三世皆不可得。橫豎者結前兩推。橫謂四句豎為三世。既識下明觀蓋為假也。譬云對寇設陣者。寇賊也。其寇若多設陣必廣。所破既大其勛益高。欲廣功深故是勛本。破欲入位名為大功。位具諸法名大富貴。貪慾為種者能生佛故。於一念心分別無量。故能出生無量法門。欲如薪多糞壞。觀如火猛華生。合譬可知。此且約俗諦說也。壞者。尚書云。土無塊曰壞。俗諦若成位在七八等信。故云能凈諸根。如此下判位。

○第四調五事者文義同前。文相又二。所謂開合。從調食者下正釋。亦先事次理。眠食各為一調。餘三合為一調。初調食中不安身食者。如第八卷。尼干經者。彼經尼干答嚴熾王云。波斯匿王食啖太過。身重懈怠。現在未來於身失利。睡眠自受苦亦惱於他人。迷悶難醒寤應時籌量食。窳墮等者。窳(余乳切)郭注爾雅云。勞苦多墮曰窳。亦懶也。如人懶故不能自勵如瓜瓠在穴。故字從穴下兩瓜。又云。懶恒在曰窳。博物志云。皇甫謐問青牛士說養生法雲。人慾常勞食慾常少。勞無過極少不至虛。去肥膩節咸酸。俗養生法尚令自勞。豈志道者過食懈怠。非唯失利而已。亦乃增病損生。眠是眼食等者。增一

云。佛在給孤獨園為多人說法。阿那律于中眼睡。佛說偈曰。咄咄何為睡。螺螄蚌蛤類。問曰。汝為畏王法為畏賊盜而出家耶。答曰。不也。我厭生老病死故求出家。既信心堅固而出家者。佛躬說法而眼睡耶。那律座起白佛。自今已后形融體爛。終不于佛前眼睡。因達曉不眠眼根便失。佛言。勤加精進者與掉戲相應。懈怠懶墮者。與結使相應。汝行中道。那律云。已於佛前發誓不能復違先要。佛令耆域治之。耆域曰。若少不眠。治之可差。此不可治也。佛告那律。汝當寢息。何者。一切由食存。眼以眠為食。乃至意以法為食。涅槃以不放逸為食。我無放逸得至涅槃。那律云。我不敢違。后因得天眼。眠是欲界報法。既未得禪。但可調停而已。若無禪而不睡者。必是鬼也。如下第八卷引。王是鬼種而不眠睡。三事合調中初文者。即合調之由。為何事故須三事合調。以始終三事合故。言七日一變者。如阿難問經。佛為難陀廣說胎相六趣不同。兼辨六趣中陰等相。乃至父母精血互有無等成不成相。及精血凈不凈相等。初入如風雨入舍等諸相不同。有在母腹而命終者。以酥油榆皮汁涂手。挾薄刀子。推手入割死兒身片片而出。又母胎諸患種種相貌而不入胎。入已若不壞者。七日一變。初七名柯羅邏如薄酪。二七名阿浮陀如厚酪

【現代漢語翻譯】現代漢語譯本云。佛陀在給孤獨園為眾人說法。阿那律（Aniruddha，佛陀的弟子）在其中打瞌睡。佛陀說偈語道：『咄咄，為何要睡覺？如同螺螄、蚌蛤之類。』（有人）問：『你是畏懼王法，還是畏懼賊盜而出家呢？』（阿那律）答：『不是的。我是厭惡生老病死，所以才求出家。』既然信心堅定而出家，佛陀親自說法，卻還打瞌睡嗎？阿那律從座位上站起來，對佛陀說：『從今以後，即使形體融化腐爛，也終不在佛陀面前睡覺。』因為堅持整夜不睡，眼根便失去了。佛陀說：『勤奮精進的人，與掉舉嬉戲相應；懈怠懶惰的人，與煩惱結使相應。你應該行中道。』阿那律說：『我已經于佛陀面前發誓，不能再違背先前的誓言。』佛陀讓耆域（Jivaka，名醫）醫治他。耆域說：『如果只是稍微不睡，醫治還可以痊癒。現在這種情況，無法醫治了。』佛陀告訴阿那律：『你應該休息睡眠。為什麼呢？一切都依靠食物而存在，眼睛以睡眠為食物，乃至意以法為食物，涅槃以不放逸為食物。我因為沒有放逸，才得以達到涅槃。』阿那律說：『我不敢違背（佛陀的教誨）。』後來因此得到了天眼。睡眠是欲界的果報之法，既然還沒有得到禪定，只能調停而已。如果沒有禪定而不睡覺的人，必定是鬼。如下第八卷所引用，王是鬼的種類，所以不眠不睡。『三事合調中初文者』，即是合調的原因。因為什麼緣故需要三事合調？因為始終三事結合的緣故。『言七日一變者』，如《阿難問經》所說，佛陀為難陀（Nanda，佛陀的堂弟）廣泛講述胎相六趣的不同，兼辨六趣中陰等相，乃至父母精血互有無等成不成相，以及精血清凈不清凈相等，最初進入（母胎）如同風雨進入房屋等諸相不同。有在母腹中就命終的，用酥油榆皮汁塗抹手，夾著薄刀子，用手推入割死胎兒的身體，一片片地取出。又有母胎的各種疾病和種種相貌而不入胎，進入后如果不壞死，七日一變。最初七日名為柯羅邏（Kalala），像稀薄的酪；第二個七日名為阿浮陀（Abbuda），像濃稠的酪。

【English Translation】 English version Thus I have heard. The Buddha was expounding the Dharma at Anathapindika's Park for a large gathering. Aniruddha (Aniruddha, a disciple of the Buddha) was dozing off. The Buddha spoke in verse: 'Tut, tut, why are you sleeping? Like snails and clams.' (Someone) asked: 'Are you afraid of the king's law, or are you afraid of thieves and robbers that you have renounced the world?' (Aniruddha) replied: 'No. I am weary of birth, old age, sickness, and death, so I seek to renounce the world.' Since you have a firm faith and have renounced the world, how can you doze off while the Buddha is personally expounding the Dharma? Aniruddha rose from his seat and said to the Buddha: 'From now on, even if my form melts and decays, I will never sleep in front of the Buddha again.' Because he insisted on not sleeping all night, he lost his eye faculty. The Buddha said: 'Those who are diligent and energetic are associated with restlessness and frivolity; those who are lazy and indolent are associated with the bonds of affliction. You should walk the Middle Way.' Aniruddha said: 'I have already made a vow before the Buddha, and I cannot go back on my previous vow.' The Buddha had Jivaka (Jivaka, a famous doctor) treat him. Jivaka said: 'If it were just a little lack of sleep, treatment could cure it. This situation is incurable.' The Buddha told Aniruddha: 'You should rest and sleep. Why? Everything exists by relying on food, the eye takes sleep as food, even the mind takes Dharma as food, and Nirvana takes non-negligence as food. Because I am without negligence, I was able to reach Nirvana.' Aniruddha said: 'I dare not disobey (the Buddha's teachings).' Later, he obtained the divine eye because of this. Sleep is a karmic result of the desire realm. Since one has not yet attained Dhyana (meditative state), one can only adjust it. If someone does not have Dhyana and does not sleep, they must be a ghost. As quoted in the eighth volume below, the king is a kind of ghost, so he does not sleep. 'The initial text of the three things combined and harmonized' is the reason for combining and harmonizing. For what reason is it necessary to combine and harmonize the three things? Because the three things are combined from beginning to end. 'The saying that it changes every seven days' is as stated in the Ananda's Questions Sutra. The Buddha extensively explained to Nanda (Nanda, the Buddha's cousin) the differences in the embryonic stages and the six realms, and also distinguished the intermediate states of the six realms, and even the mutual existence or non-existence of the parents' sperm and blood, as well as the purity or impurity of the sperm and blood, and the different aspects of the initial entry (into the womb) like wind and rain entering a house. There are those who die in the mother's womb. Smear the hand with ghee and elm bark juice, hold a thin knife, push the hand in and cut the dead baby's body into pieces and take them out. There are also various diseases and appearances of the mother's womb that do not enter the womb. If it does not decay after entering, it changes every seven days. The first seven days are called Kalala (Kalala), like thin yogurt; the second seven days are called Abbuda (Abbuda), like thick yogurt.

。三七名閉手如短小藥杵。四七名伽那如溫石。五七名波羅奢呵五皰開張。六七現膝相。七七現手足相。八七手指相。九七眼耳鼻口大小便道相。十七堅實有風門吹胎如囊。十一七七孔開徹。母性改常。十二七生大小腸如絲綖。有三支節一百孔穴。十三七生飢渴想母食資潤。十四七生九脈交絡纏繞。十五七生二十脈一邊各十。又四十脈脈八萬名。十六七氣息通。十七七眼得光。十八七諸根明。十九七諸根具。二十七生諸骨。二十一七生肉。二十二七生血。二十三七生皮。二十四七生膚。二十五七血肉長。二十六七生髮。二十七七以業力故分別端丑。男居母左女居母右。男面向內女面向外。皆手掩面蹲踞而坐。二十八七生八種想。謂座榻園林等。二十九七生光潤。五色別異。三十七長髮爪。三十一七至三十五七人相具足。三十六七生厭離心不樂。三十七七生穢獄想。三十八七風力所轉頭向產門。申兩臂出產門。每於一七各有一風吹令變異。風各有名具如彼經。生已八萬戶蟲從身而生。縱橫飲啖。左右各五百。諸節各有若干蟲戶。長大衰老常與蟲居。是則三十八七計日成二百六十六。計成九月。所以少四以半小故。問。世教及經並云十月。何故唯九。答。九即十也。何者。經涉十故。如月初一日受胎者。則定唯九月。二日

【現代漢語翻譯】現代漢語譯本三七日，名為閉手，形狀如短小的藥杵。四七日，名為伽那（意為溫石）。五七日，名為波羅奢呵（意為五皰開張）。六七日，顯現膝蓋的形狀。七七日，顯現手足的形狀。八七日，顯現手指的形狀。九七日，顯現眼、耳、鼻、口、大小便道的形狀。十七日，身體堅實，有風門吹動胎兒，如同一個囊。十一七日，七孔開通。十二七日，母性改變。十三七日，生出大小腸，如同絲線，有三個分支，一百個孔穴。十四七日，產生飢渴的感覺，依靠母親的食物滋養。十五七日，生出九條脈絡，交錯纏繞。十六七日，生出二十條脈，一邊各有十條，又有四十條脈，總共有八萬條脈。十七七日，氣息暢通。十八七日，眼睛獲得光明。十九七日，諸根明亮。二十七日，諸根完備。二十七日，生出骨頭。二十一七日，生出肉。二十二七日，生出血。二十三七日，生出面板。二十四七日，生出膚色。二十五七日，血肉生長。二十六七日，生出頭髮。二十七七日，因為業力的緣故，分別出端正和醜陋。男子位於母親的左邊，女子位於母親的右邊。男子面向內，女子面向外，都用手掩面，蹲踞而坐。二十八七日，生出八種想法，例如座位、床榻、園林等。二十九七日，生出光澤，五種顏色各不相同。三十七日，長出頭髮和指甲。三十一七日至三十五七日，人的相貌具足。三十六七日，生出厭離心，不快樂。三十七七日，生出穢獄的想法。三十八七日，被風力所轉動，頭朝向產門，伸出兩臂離開產門。每於一個七日，都有一種風吹動，使其發生變化。各種風的名字都詳細記載在那部經中。出生后，八萬戶蟲從身體里生出，縱橫交錯地飲啖，左右各有五百。各個關節都有若干蟲戶。長大衰老，常常與蟲子居住在一起。這樣三十八個七日，總共是二百六十六天。計算下來是九個月。之所以少了四天，是因為有半個小月。問：世俗的說法和經典都說是十個月，為什麼只有九個月？答：九個月就是十個月。為什麼呢？因為經典中涉及了十個月的說法。例如，月初一日受胎的，就一定是九個月。初二日

【English Translation】 English version On the third seven-day period, it is named 'Closed Hands,' resembling a short medicinal pestle. On the fourth seven-day period, it is named 'Ghana' (meaning warm stone). On the fifth seven-day period, it is named 'Parashakha' (meaning five blisters opening). On the sixth seven-day period, the shape of the knees appears. On the seventh seven-day period, the shape of the hands and feet appears. On the eighth seven-day period, the shape of the fingers appears. On the ninth seven-day period, the shapes of the eyes, ears, nose, mouth, and excretory passages appear. On the tenth seven-day period, the body is firm, and the wind gate blows the fetus like a sac. On the eleventh seven-day period, the seven orifices open. On the twelfth seven-day period, the mother's nature changes. On the thirteenth seven-day period, the small and large intestines are formed, like silk threads, with three branches and one hundred orifices. On the fourteenth seven-day period, the feeling of hunger and thirst arises, relying on the mother's food for nourishment. On the fifteenth seven-day period, nine veins are formed, intertwined and entangled. On the sixteenth seven-day period, twenty veins are formed, ten on each side, and there are also forty veins, totaling eighty thousand veins. On the seventeenth seven-day period, the breath flows freely. On the eighteenth seven-day period, the eyes gain light. On the nineteenth seven-day period, the senses become clear. On the twentieth seven-day period, the senses are complete. On the twenty-first seven-day period, bones are formed. On the twenty-second seven-day period, flesh is formed. On the twenty-third seven-day period, skin is formed. On the twenty-fourth seven-day period, complexion is formed. On the twenty-fifth seven-day period, flesh and blood grow. On the twenty-sixth seven-day period, hair grows. On the twenty-seventh seven-day period, due to the force of karma, the distinction between beauty and ugliness arises. The male is located on the mother's left side, and the female is located on the mother's right side. The male faces inward, and the female faces outward, both covering their faces with their hands, squatting and sitting. On the twenty-eighth seven-day period, eight kinds of thoughts arise, such as seats, beds, gardens, etc. On the twenty-ninth seven-day period, luster arises, and the five colors are different. On the thirtieth seven-day period, hair and nails grow. From the thirty-first to the thirty-fifth seven-day period, the human form is complete. On the thirty-sixth seven-day period, a sense of detachment arises, and there is no joy. On the thirty-seventh seven-day period, the thought of a filthy prison arises. On the thirty-eighth seven-day period, turned by the force of the wind, the head faces the birth canal, and both arms extend out of the birth canal. In each seven-day period, a wind blows, causing it to change. The names of the various winds are recorded in detail in that sutra. After birth, eighty thousand insect households are born from the body, drinking and eating crisscross, five hundred on the left and right. Each joint has several insect households. Growing old and decaying, one always lives with insects. Thus, thirty-eight seven-day periods total two hundred and sixty-six days. Calculated, it is nine months. The reason for being four days short is because there is a half small month. Question: Secular sayings and scriptures both say ten months, why only nine months? Answer: Nine months is ten months. Why? Because the scriptures involve the saying of ten months. For example, if conception occurs on the first day of the month, it is definitely nine months. On the second day

已去日數滿時即跨至十。大數雖爾。又有羅云六年脅尊六十。亦有減者乃至五月。雖增減不同然三事必具。問。壽暖識三與身息心。既其不同由義何在。答。暖即是身。以由暖故精血不壞。從功能說故名為暖。壽名風息。初托胎時有一毫氣。但根未具時隨母氣息根具氣分。名為兒息。由有息故連持此身。從能持說故息名壽。識即是心從當體說。既從初識與壽暖二不前不後。當知身息心三未曾相離。是故應須三事合調。若能調停依之入道。即是依因死屍得到彼岸。一切善法由之而生。乃至成於三德秘藏。故云若能調凡夫三事成聖人三法。即此意也。初入定時下正明調法。謂入住出三時調之。故禪門中調身云。夫坐者須先安處使久無妨。若半加以左壓右牽來近身。使與左右髀齊。若欲全加更䟤右以壓左。寬衣帶周正身。勿令坐時更有脫落。手以左壓右。重累相當置右腳上。亦令近身當心安置。挺動支節七八許度。如按摩法。勿曲勿聳正頭直項令鼻對臍。不偏邪不低昂。身如碇石無得騷動無寬急過。是身調相。調息者身既調已。次開口吐胸中氣自恣而出。使身中百脈處皆悉隨氣出。次閉口鼻中內清氣。如是至三。若息已調一度亦足。次閉口唇齒才相拄。舌向上腭閉眼才令斷外光。次簡息風氣息若調者則易入定。次調心者。一

【現代漢語翻譯】現代漢語譯本已去日數滿時即跨至十。大數雖爾。又有羅云（Rahula，佛陀的兒子）六年脅尊（脅侍菩薩）六十。亦有減者乃至五月。雖增減不同然三事必具。問：壽、暖、識三者與身、息、心三者，既然不同，其意義何在？答：暖即是身。因為有暖，精血才不會壞死。從功能上說，所以名為暖。壽名為風息。最初托胎時有一毫之氣。但根未具足時，隨母親的氣息。根具足后，氣息分化，名為兒息。因為有氣息，才能連持此身。從能持的作用說，所以息名為壽。識即是心，從本體上說。既然最初的識與壽、暖二者不前不後，當知身、息、心三者未曾相離。所以應當三事合調。若能調停，依此入道，就是依靠死屍而得到彼岸。一切善法由此而生，乃至成就三德秘藏。所以說，若能調凡夫三事，成就聖人三法，就是這個意思。初入定時，下面正式說明調法。謂入住出三時調之。故禪門中調身云：『夫坐者須先安處使久無妨。若半加以左壓右牽來近身。使與左右髀齊。若欲全加更趺右以壓左。寬衣帶周正身。勿令坐時更有脫落。手以左壓右。重累相當置右腳上。亦令近身當心安置。挺動支節七八許度。如法。勿曲勿聳正頭直項令鼻對臍。不偏邪不低昂。身如碇石無得騷動無寬急過。是身調相。調息者身既調已。次開口吐胸中氣自恣而出。使身中百脈處皆悉隨氣出。次閉口鼻中內清氣。如是至三。若息已調一度亦足。次閉口唇齒才相拄。舌向上腭閉眼才令斷外光。次簡息風氣息若調者則易入定。次調心者。一』

【English Translation】 English version When the number of days has reached its full count, it then crosses over to ten. Although the large numbers are like this, there are also Rahula (son of the Buddha) for six years and Pratyekabuddhas for sixty. There are also reductions, even down to five months. Although the increases and decreases are different, these three things must be complete. Question: Since lifespan (壽, shou), warmth (暖, nuan), and consciousness (識, shi) are different from body (身, shen), breath (息, xi), and mind (心, xin), what is the meaning behind this? Answer: Warmth is the body. Because of warmth, the essence and blood will not decay. From the perspective of function, it is called warmth. Lifespan is called wind-breath. At the initial moment of conception, there is a subtle breath. But when the roots are not yet complete, it follows the mother's breath. When the roots are complete, the breath differentiates and is called the child's breath. Because there is breath, this body is sustained. From the perspective of sustaining, breath is called lifespan. Consciousness is the mind, from the perspective of its essence. Since the initial consciousness is neither before nor after lifespan and warmth, it should be known that body, breath, and mind have never been separated. Therefore, these three things should be harmonized. If one can harmonize them and rely on them to enter the path, it is like relying on a corpse to reach the other shore. All good dharmas arise from this, and even the three secret treasures of virtue are accomplished. Therefore, it is said that if one can harmonize the three things of ordinary people, one can accomplish the three dharmas of sages. This is the meaning. When first entering samadhi, the following formally explains the method of harmonization. It is said to harmonize during the three times of entering, dwelling, and exiting. Therefore, in the Chan school, harmonizing the body is described as: 'When sitting, one must first find a comfortable place so that there are no hindrances for a long time. If doing a half-lotus, use the left to press the right, pulling it close to the body, so that it is level with the left and right thighs. If you want to do a full-lotus, then place the right foot on top of the left. Loosen the clothing and belt, and straighten the body. Do not let there be any slipping during sitting. Place the hands with the left on top of the right, with the weight properly balanced, and place them on the right foot, also close to the body and placed at the heart. Extend and move the joints about seven or eight times, according to the Dharma. Do not bend or shrug, straighten the head and neck, so that the nose faces the navel. Do not be biased or tilted. The body should be like a stone anchor, without any agitation or excessive looseness or tightness. This is the appearance of harmonizing the body. To harmonize the breath, once the body is harmonized, then open the mouth and exhale the breath in the chest freely, so that all the meridians in the body follow the breath out. Then close the mouth and inhale pure air through the nose. Do this up to three times. If the breath is already harmonized, once is enough. Then close the mouth, with the lips and teeth just touching. The tongue should be placed against the upper palate, and the eyes should be closed just enough to cut off external light. Then examine the breath. If the wind-breath is harmonized, it will be easy to enter samadhi. Next, harmonize the mind. One...'

者調亂令不越逸。二者調心令沉浮得所。若心沈時繫念鼻端。心若浮時安心向下。復有三種。一下著心。二寬身體。三想息遍身毛孔通同而出。以此三法調三使調。此即初入調三之相。住在禪中若有不調如初入法。如調絃等者。初如調絃入弄后不成曲。如住禪中三事不調心不入法。軫者方言枕也。即弦下柱名之為枕。若欲出定漸漸申舒按摩其身。漸漸吐納細細呼吸。勿令外粗頓沖內細。漸漸放心緣于外境。心仍觀了本所緣境。調三事法委在禪門。若能下調三事意。元為何事而調此三。若修根本乃至圓頓。今文字意令至三德。故云成聖人三法等。是故此三是三學之由。成於常住身息心三。故轉凡身以成法身。轉凡息以成慧命。轉凡心以成菩提之心。始此等者。凡夫三法為始。初修圓觀名為聖胎。至初住位名出聖胎。至妙覺位名身成就。此即合調之位也。次觀心調者亦為三段。初調食亦並約三諦三觀。食中引法華經者。無中道法食為飢餓。無功德萬行為羸瘦。未有清凈法身。唯有塵沙無明諸惡莊嚴。名瘡癬。次三事合調文有三番。一番約教二番約觀。文雖標合義必各釋。義雖各釋理實不分。初約教中身云六波羅蜜者。調無作六度令滿足法身。故大經師子吼云。六波羅蜜滿足之身。大品云樂說辯等者。問。何故將樂說辨以釋

六度。答。六度以般若為本。及禪進等並是樂說之相。此三又與戒施忍三互相莊嚴。是故六度皆名樂說。大品文中復以說法為樂說辨者。亦是般若之相。經云樂說卒起不卒起等者。或有法師偃蹇或歌笑心亂。論六十六釋云。高座說法樂說不生聽者憂愁。我故遠來法師不說。或復思惟怖畏故不說。或不知不說。問。卒起何故復為魔事。答。法師求名生著自恣而說。無有義理故亦是魔事。大品云般若非利等者。利鈍是空假。中道種智不同二邊。故非利非鈍。非難非易者。二乘出界由經八六四二。故為難。三教菩薩雖未契真妙。既云已發名之為易。圓人六即。六故非易即故非難。次約觀二番中。初番三觀共三事各。次番三觀各三事合。初番之中調心在初者。隨便而釋應無別意。寄事顯理前後無妨。行者下結位可見。如即行人未有所獲者。但勤行權智父實慧母。令成聖胎。

○第五行五法者。文義同前而不分事理。標列可知。前喻下牒前本喻。先牒次合。初文先反譬無五法則所作不成。初不肯作譬無樂欲。作不慇勤譬無精進。不存作法譬無念也。作不巧便譬無慧也。作不專一譬無一心。則事不成譬正行不成。今亦如是下合無五法。若無兩字總冠于下。若無樂欲希慕。合無樂欲。若無身心苦策。合無精進。若無念想合無念

【現代漢語翻譯】現代漢語譯本六度（Six Perfections）。答：六度以般若（Prajna，智慧）為根本。以及禪定（Dhyana，Meditation）、精進（Virya，Effort）等，都是樂說（Skillful Teaching）的相。這三者又與戒（Sila，Morality）、施（Dana，Generosity）、忍（Ksanti，Patience）三者互相莊嚴。所以六度都名為樂說。《大品般若經》（Mahaprajnaparamita Sutra）中又以說法為樂說來辨別，也是般若的相。經中說『樂說卒起不卒起』等，或者有法師態度傲慢，或者歌唱嬉笑心神散亂。《論六十六釋》中說，高座說法，樂說不生聽者憂愁，我所以遠道而來，法師卻不說。或者思惟怖畏所以不說，或者不知所以不說。問：卒起為何又成為魔事？答：法師求名，產生執著，放縱自己而說，沒有義理，所以也是魔事。《大品般若經》說般若非利等，利鈍是空假，中道種智不同於二邊，所以非利非鈍。非難非易，二乘（Sravaka，聲聞和Pratyekabuddha，緣覺）出界由經八六四二，所以為難。三教菩薩雖然未契真妙，既然說已經發心，就名為易。圓人六即，六故非易，即故非難。其次約觀二番中，初番三觀共三事各。次番三觀各三事合。初番之中調心在初，隨便而解釋應該沒有別的意思。寄事顯理前後沒有妨礙。行者下結位可見。如即行人未有所獲，但勤行權智父實慧母，令成聖胎。第五行五法。文義同前而不分事理。標列可知。前喻下牒前本喻。先牒次合。初文先反譬無五法則所作不成。初不肯作譬無樂欲。作不慇勤譬無精進。不存作法譬無念也。作不巧便譬無慧也。作不專一譬無一心。則事不成譬正行不成。今亦如是下合無五法。若無兩字總冠于下。若無樂欲希慕。合無樂欲。若無身心苦策。合無精進。若無念想合無念。

【English Translation】 English version The Six Perfections (Six Paramitas). Answer: The Six Perfections are rooted in Prajna (Wisdom). And Dhyana (Meditation), Virya (Effort), etc., are all aspects of Skillful Teaching. These three further mutually adorn the three of Sila (Morality), Dana (Generosity), and Ksanti (Patience). Therefore, all Six Perfections are named Skillful Teaching. In the Mahaprajnaparamita Sutra, distinguishing speaking the Dharma as Skillful Teaching is also an aspect of Prajna. The sutra says 'Skillful Teaching arises suddenly or not suddenly,' etc., perhaps a Dharma master is arrogant, or sings and laughs with a scattered mind. The 'Commentary on Sixty-Six Explanations' says that preaching from a high seat, Skillful Teaching does not cause sorrow to the listeners, so I have come from afar, but the Dharma master does not speak. Or perhaps they do not speak because of contemplation and fear, or because they do not know. Question: Why does sudden arising also become a demonic affair? Answer: The Dharma master seeks fame, develops attachment, and speaks indulgently, without meaning, so it is also a demonic affair. The Mahaprajnaparamita Sutra says Prajna is neither sharp nor dull, etc. Sharpness and dullness are empty and provisional, the Middle Way seed wisdom is different from the two extremes, so it is neither sharp nor dull. Neither difficult nor easy, the two vehicles (Sravaka and Pratyekabuddha) exit the realm by passing through eight, six, four, and two, so it is difficult. Although the Bodhisattvas of the three teachings have not yet attained true subtlety, since it is said that they have already made the vow, it is called easy. The perfect person is immediately in the six stages, the six are therefore not easy, and the immediate is therefore not difficult. Next, regarding the two rounds of contemplation, in the first round, the three contemplations share three matters each. In the second round, the three contemplations each combine three matters. In the first round, adjusting the mind is at the beginning, explaining it casually should have no other meaning. Relying on events to reveal the principle is not hindered before or after. The concluding position of the practitioner below can be seen. If the practitioner has not yet attained anything, then diligently practice expedient wisdom as the father and real wisdom as the mother, so that a sacred embryo is formed. The five dharmas in the fifth line. The meaning of the text is the same as before, without distinguishing between affairs and principles. The listing is clear. The previous metaphor refers to the previous original metaphor. First, refer, then combine. The initial text first uses a reverse analogy that without the five dharmas, what is done will not be accomplished. Initially, unwillingness to act is like lacking desire. Acting without diligence is like lacking effort. Not preserving the method of action is like lacking mindfulness. Acting without skill is like lacking wisdom. Acting without focus is like lacking single-mindedness. Then the matter is not accomplished, like the correct practice is not accomplished. Now it is also like this, combining the absence of the five dharmas below. 'If without' is the general heading below. If without desire and longing, combine with lacking desire. If without physical and mental self-discipline, combine with lacking effort. If without mindfulness, combine with lacking mindfulness.

。若無方便合無巧慧。若無一心合無一心。止觀合正行不成者。備上二十若無五法尚自不成。況二十中闕或無五法耶。若能下正合有五法。亦以若能兩字冠下五句。若能欣習無厭。合有樂欲。若能曉夜匪懈。合有精進。若能唸唸相續。合有念。若能善得其意。合有巧慧。若能一心無異。合有一心。此人下合正行成就。次二譬者。船游法性之水以至彼岸。次鳥如行者從初發心遊實相空。至涅槃果。若無五法諸行不成。又以初住而為所至。無此五法下舉淺況深。故初文云小事尚難。即世禪也。當知下結意也。大即三教小即三藏。事即世禪理即出世。又世出世各有事理。故前初文通約漸頓以釋方便。次別約今文圓頓之教。於五品之前以立二十五法。為遠方便。準此為例。三教並應別於外凡之前並用二十五法。為遠方便。但近方便所觀各別。若修事禪則以七境為近方便。若兩教二乘則以八境為近方便。若通教二乘復以三藏為所觀境。亦用八境半為近方便。三藏菩薩專以前九境界。為近方便。若通別菩薩亦以十境。為近方便。據此意者託事生解。隨其所為立行不同。今文顯圓亦須寄次以顯不次。又復隨事先立於次。若論元意專在不次。又前四科寄事顯理。則約事論轉。今此五法即事論轉。是故直約法相而說。不須更為事理二重。

是故但云為大小事理而作方便。隨為何教而生樂欲乃至一心。次正釋中先判定體方便不同。次正釋方便。初文先旁引成論瓔珞。明方便不同。瓔珞四禪各一默。然支為定體。次毗曇下今家正用。即此五法俱為方便。大論同毗曇故也。初約初禪。次約三觀。初禪中雲施戒忍世間常法。如客主之法。法應供給。乃至畜生亦知佈施。或畏他故而持戒。如畏王法等。或畏他故行忍。今欲知諸法實相行般若修禪定。禪定為智慧之門。為禪定故故須精進。複次施戒忍是大福德。更欲修妙定妙慧。故加精進。譬如穿井見濕土泥。若無精進水不可得。鉆火亦然。此中雲今欲求般若者。且約遠論。如向所論既求初禪。五法並應盡為初禪之方便。般若亦應世智而已。引佛說者。如瑞應云不得佛終不起等得是三事者精進定慧也。因果合論則十二觀者。初攀為因至上為果。初厭為因去下為果。若依此言下簡異也。依此攀厭因果之言。似不殊外道。此是佛弟子暫用六行。以修初禪。用禪以為實相方便。或為諸教方便。併名正法。準此文意雖云初禪。此禪亦為諸教之門。如漸次修故列在三觀之初。決定一心者。決定為求初禪。乃至三觀非已入定。若已入定即正修也。何名方便。次約三觀中初是空觀。複次欲者欲化眾生下假觀。複次欲者如薩陀波侖下

中觀。于中先約求般若。即是求于中道之教。次從複次重說下即是約觀。初約求般若中。云七日七夜等者。七日七夜閑林悲泣。不知何處聞般若。七歲行立者。至香城中值曇無竭菩薩入定。待彼起定七歲行立不坐不臥。賣身等者。初聞空聲云。香城中有菩薩。名曇無竭。為辦供養以自賣身。高聲唱令。為魔所蔽人無聞者。雖蔽餘人並是不能為我辦供養者。有長者女。于高樓上獨聞菩薩自賣身聲。而為菩薩廣辦供具。故云魔不能蔽。刺血等者。在彼行立過七歲已。菩薩定起求水灑地。以散香華。為魔隱水更加精進自刺身血。魔雖隱水。增其善巧勇猛之念。一心者。常求般若不生余想。菩薩既求不共般若。亦得是引證意也。次約觀者。初文是欲。不雜下進。系緣下念。修中下巧慧。息於二邊下一心。準義亦應更明大心三觀。向約教明求于般若。已是求于圓實般若也。是故從略不復更明。從此二十五法下結示二十五法功用。一切者亦不出世間及以四教。以世禪四教觀解。導此二十五法則所為皆別。故云亦轉。譬中雲曲弄等者。正曲之弄名為曲弄。調纮即正曲之序也。細分無量者。通舉世禪。禪禪不同。及以諸教四門。門門不同。故成無量。今用下正明今文方便功深。即為圓頓遠方便也。以對十境為近為內故也。大品下證。既

見理已理無遠近。即以遠方便為外。近方便為內。以此方便觀不思議見不思議。誰復更論內外近遠。雖非內外必假內外成於妙觀。故云不以無觀得是智慧。是智慧者。中道種智以為能觀。今且下且寄未見理前。須立此二十五外方便也。然不可定執下破執。若以解導事。及觀境界不失觀意。則俱成方便。若失此意則內外俱非。人不見之。痛哉痛哉。◎

止觀輔行傳弘決卷第四之四大正藏第 46 冊 No. 1912 止觀輔行傳弘決

止觀輔行傳弘決卷第五之一

唐毗陵沙門湛然述

◎初釋正觀中先明來意。亦名結前生后。于中初略次廣。初文結前。今依下生后。問。前五略中有行有解有因有果。何故但云六重是解。答。言大意者。冠於行解自他因果。意既難顯還作行解因果等釋。非謂已有行果等也。故大意是總。餘八是別。別是別釋行解因果。如釋禪波羅蜜十章之初。亦是大意。總別等意意亦如是。若復有人依前五略。修行證果能利他等自是一途。即如第三卷初記也。若論文意但屬於解。于屬解中恐解不周。故須委明名體及攝法等。方堪成下十境十乘。如大意中雖云發心十種不同。及四三昧明行差別。但列頭數辨相未足。是故都未涉於十境十觀。方便望五稍似行始。若望正觀全未論

【現代漢語翻譯】現代漢語譯本：領悟真理之後，就不應再有遠近的分別。將引導眾生從遠處趨向真理的方法視為『外』，將引導眾生從近處趨向真理的方法視為『內』。通過這些方便法門，觀察不可思議的境界，證得不可思議的智慧，誰還會再去討論內外遠近呢？雖然真理並非存在於內外，但必須藉助內外才能成就這微妙的觀法。所以說，不能通過沒有觀照的空想而獲得這種智慧。這種智慧，是以中道種智（一切種類的智慧）作為能觀之智。現在姑且先放下這些，暫且寄託于尚未領悟真理之前，需要建立這二十五種外方便。然而，不可固執地執著于這些方便，需要破除這種執著。如果以理解來引導實踐，並且在觀照境界時不失去觀照的本意，那麼內外方便都能成就。如果失去了這個本意，那麼內外方便都將失去意義。人們不明白這個道理，真是可悲啊！ ◎ 《止觀輔行傳弘決》卷第四之四大正藏第46冊 No. 1912 《止觀輔行傳弘決》《止觀輔行傳弘決》卷第五之一唐毗陵沙門湛然述 ◎首先解釋正觀，其中先說明來意，也稱為承前啓後。其中先簡略后詳細。開始的文字是承前。現在依據下面的文字來啟后。問：前面的五略中，有行（實踐）、有解（理解）、有因、有果，為什麼只說六重是解呢？答：說的是大意，涵蓋了行解、自他、因果。因為大意難以顯明，所以又作行解、因果等的解釋，並非說已經有了行果等。所以大意是總綱，其餘八個是分別解釋。分別解釋行解因果。如解釋禪波羅蜜（禪定到彼岸）十章的開始，也是大意。總別等的意義也是如此。如果有人依據前面的五略，修行證果，能夠利益他人等，這自是一條途徑，就像第三卷開始所記載的那樣。如果論文的意義只是屬於理解，在屬於理解的部分，恐怕理解不周全，所以需要詳細說明名體以及所包含的法等，才能成就下面的十境十乘。如大意中雖然說了發心有十種不同，以及四三昧（四種禪定）說明實踐的差別，但只是列出頭數，辨別相狀還不夠充分。所以都還沒有涉及到十境十觀。方便法門相對於五略來說，稍微像是實踐的開始，但相對於正觀來說，完全沒有論述。

【English Translation】 English version: Once the principle is understood, there should be no distinction between near and far. Considering the expedient means that guide sentient beings from afar towards the truth as 'external,' and the expedient means that guide sentient beings from nearby towards the truth as 'internal.' Through these expedient means, observing the inconceivable realms and attaining inconceivable wisdom, who would still discuss internal, external, near, or far? Although the truth does not exist within or without, it is necessary to rely on both internal and external to achieve this subtle contemplation. Therefore, it is said that this wisdom cannot be obtained through empty speculation without contemplation. This wisdom uses the Middle Way seed wisdom (wisdom of all kinds) as the contemplating wisdom. Now, let's put these aside for the moment and temporarily rely on the period before understanding the principle, where it is necessary to establish these twenty-five external expedient means. However, one should not stubbornly cling to these expedient means; it is necessary to break through this attachment. If understanding guides practice, and the intention of contemplation is not lost when contemplating realms, then both internal and external expedient means can be accomplished. If this intention is lost, then both internal and external expedient means will lose their meaning. People do not understand this principle, how lamentable! ◎ Commentary on the 'Mo-ho chih-kuan', Fascicle 4.4 Taisho Tripitaka, Volume 46, No. 1912, Commentary on the 'Mo-ho chih-kuan' Commentary on the 'Mo-ho chih-kuan', Fascicle 5.1 Composed by the Shramana Zhanran of Piling in the Tang Dynasty ◎First, explaining the correct contemplation, first clarify the intention, also known as connecting the preceding and initiating the following. Among them, first briefly and then in detail. The initial text connects the preceding. Now, based on the following text, it initiates the following. Question: In the preceding five summaries, there are practice (行, xíng), understanding (解, jiě), cause, and effect. Why is it only said that the six layers are understanding? Answer: It refers to the general meaning, covering practice, understanding, self, other, cause, and effect. Because the general meaning is difficult to manifest, it is explained as practice, understanding, cause, effect, etc. It does not mean that there are already practice, effect, etc. Therefore, the general meaning is the summary, and the remaining eight are separate explanations. Separate explanations of practice, understanding, cause, and effect. For example, the beginning of the ten chapters explaining Dhyana Paramita (禪波羅蜜, Chán bōluómì, perfection of meditation) is also the general meaning. The meaning of summary and separate is also like this. If someone relies on the preceding five summaries, cultivates and attains the fruit, and can benefit others, etc., this is naturally a path, just as recorded at the beginning of the third fascicle. If the meaning of the thesis only belongs to understanding, and within the part belonging to understanding, there is concern that the understanding is not comprehensive, therefore it is necessary to explain in detail the name, substance, and the included dharmas, etc., in order to accomplish the following ten realms and ten vehicles. For example, in the general meaning, although it is said that there are ten different types of aspiration and the four Samadhis (四三昧, sì sānmèi, four types of meditative absorption) explain the differences in practice, it only lists the numbers and distinguishes the characteristics insufficiently. Therefore, it has not yet touched upon the ten realms and ten contemplations. The expedient means are slightly like the beginning of practice compared to the five summaries, but compared to the correct contemplation, it has not been discussed at all.

行。亦歷二十五法約事生解。方乃堪為正修方便。是故前六皆屬於解。並憑教立故云依修多羅。為簡偏粗故云妙解。又所憑教不簡大小偏圓之別。以同共成一圓解故。又修多羅之名。名該三藏。如達磨郁多羅。云論本亦名修多羅故。又十二中非局一部。始終通名修多羅故。故前所引若論若律若大若小。共成妙解。故今通指云修多羅。言生後者。用前諸解方堪進行。如釋名中先待次絕。絕只是開通德會異共成絕義。顯體四段並先偏後圓。以為待絕。體為所詮。名既開顯體亦隨名。用所開體遍攝諸法。法相難明仍分六義。遍於事理因果自他。一一併通界內界外。還以六義展轉相收。復以五門判所攝法。方曉體內所攝互融。復了融中實權不濫。更以權實四章互顯。圓解稍利。復以此解導于方便。事理融即乃名妙解。依此妙解以立正行。如此解行取于妙理。尚猶難當。況欲偏指部內一文。何由可階圓真妙位。當知未見融通之意。故須善曉前諸大章鉤鎖冠帶。收攝文旨攬入一心。仍須十法和合成乘。一一調停境境研核。借使未悟可為妙因。如諸聲聞位登極果。方等彈斥般若被加。來至法華三請四止。猶須廣略五佛開權。法譬因緣慇勤鄭重。仍有未了來至涅槃。豈有末代鈍根潛指一句。能辨佛乘。必隨句妙通。若非六根應是五品。

故觀心論云。能答問者許是五品。是則自心妙達何待他文。若讀文尚迷請不自舉。故前六重皆是妙解。故一一文中並以次第顯不次第及開權等。唯隨自意中略語觀心十界三諦者。正意只令一心權實而修妙觀。故云依解立行。膏明下廣明來意中。先明人法之得。于中先明自行得者。並以正觀妙行對前六章妙解。初譬解行相資。膏堪續明以譬觀行。明能然膏以譬觀解。目能導足以譬止解。足能達目以譬止行。雙舉二喻同喻二法。相之與更賴之與資。綺文互異意必相通。賴藉也。資益也。故知無前六章行無由備。行解下因行障生明障生所以。三障等者。通束十境以為三四。具如下九雙七隻中說。由觀陰故諸境互生。障于止觀令不明靜。文從語便隔字為對。謂重昏翳明明即觀也。巨散動定定即止也。重字平上二音並通。頓昧從平深厚從上。巨大也。大無二聲義亦通兩。數起與厚俱得名大。謂魔障頻來來輒深重。又從對便置魔障名作昏散說。昏散是能障。重巨是障相。翳動是障用。定明是所障。所障雖本有定明習猶微。能障無始習故昏散力盛。不可等者觀魔障體性。若魔障起必妨觀墮惡。今欲設觀令勿隨勿畏。畏則一向妨于正修。隨則仍須甄簡進否。若障起時並牽為惡。則盡向惡道。障不純惡故墮惡道。約多分說。如煩惱病等七

【現代漢語翻譯】故《觀心論》說：『能回答問題的人，可以認為是五品位的菩薩。』這樣看來，自心能夠巧妙通達，何必依賴其他文字？如果讀了文字還迷惑不解，請不要自以為是。所以前面的六重都是精妙的理解。因此，每一段文字都次第地顯示不次第，以及開權顯實等等。只有在『隨自意』中略微提到觀心、十界、三諦，其真正的用意只是爲了讓一心權巧方便地、真實地修習妙觀。所以說『依解立行』。下面『膏明下廣明來意中』，首先說明人法之所得。其中先說明自行所得，並且用正觀妙行來對應前面的六章妙解。最初用比喻來說明解行相互資助的關係。膏油可以接續光明，比喻觀行；光明能夠點燃膏油，比喻觀解；眼睛能夠引導雙腳，比喻止解；雙腳能夠到達眼睛，比喻止行。同時舉出兩個比喻，共同比喻兩種法。『相之與更』、『賴之與資』，華麗的文辭雖然互有差異，但意思必定相通。『賴』是依賴，『資』是資助。所以知道沒有前面的六章，修行就沒有辦法完備。下面『行解下因行障生明障生所以』，因為修行產生障礙，所以要說明障礙產生的原因。『三障等者』，總括十境為三四，具體內容如下面的『九雙七隻』中所說。由於觀陰的緣故，各種境界互相產生，障礙止觀，使之不能明凈。文字爲了方便起見，隔字相對。所謂『重昏翳』，『明明』就是觀；『巨散動』，『定定』就是止。『重』字有平聲和上聲兩種讀音，都通用。頓然昏昧用平聲，深厚用上聲。『巨』是巨大的意思，大也有去聲和上聲兩種讀音，意思也通用。頻繁生起和深厚都可以稱為大。意思是說魔障頻繁到來，每次都更加深重。又因為對仗的緣故，把魔障的名字說成昏散。昏散是能障礙，重巨是障礙的相狀，翳動是障礙的作用，定明是所障礙。所障礙的雖然本來具有定明，但習氣還很微弱。能障礙的無始以來就有習氣，所以昏散的力量很強。『不可等者』是觀察魔障的體性。如果魔障生起，必定妨礙觀行，墮入惡道。現在想要設定觀行，使之不要隨順，也不要畏懼。畏懼就會完全妨礙正修。隨順就仍然需要甄別選擇是否前進。如果障礙生起時都牽引到惡，那麼就會完全走向惡道。障礙不完全是惡，所以墮入惡道，這是就大部分情況來說的。比如煩惱、疾病等等七種情況。

【English Translation】 Therefore, the Guanxin Lun (Treatise on Contemplating the Mind) says: 'Those who can answer questions can be considered Bodhisattvas of the Five Grades.' In this case, if one's own mind can subtly understand, why rely on other texts? If reading the texts still leads to confusion, please do not be self-opinionated. Therefore, the previous six levels are all exquisite understandings. Thus, each passage reveals, in order, the non-sequential, as well as the opening of provisional teachings to reveal the real. Only in 'Following One's Own Intention' is there a brief mention of contemplating the mind, the Ten Realms, and the Three Truths. The true intention is simply to cultivate the wonderful contemplation with one mind, both provisionally and truly. Therefore, it is said, 'Establish practice based on understanding.' Below, 'The intention of 'Oil and Light' is to broadly explain the intention of coming,' first explaining the attainment of person and Dharma. Among them, first explaining the attainment of self-practice, and using correct contemplation and wonderful practice to correspond to the wonderful understanding of the previous six chapters. Initially, using metaphors to illustrate the mutual assistance of understanding and practice. Oil can continue the light, which is a metaphor for contemplation and practice; light can ignite the oil, which is a metaphor for contemplation and understanding; the eyes can guide the feet, which is a metaphor for stopping and understanding; the feet can reach the eyes, which is a metaphor for stopping and practice. Simultaneously presenting two metaphors, jointly symbolizing two Dharmas. 'Mutual assistance and change,' 'reliance and benefit,' although the ornate language may differ, the meaning must be interconnected. 'Reliance' means to depend on, 'benefit' means to assist. Therefore, it is known that without the previous six chapters, practice cannot be complete. Below, 'The reason for the arising of obstacles due to practice and understanding is explained,' because practice gives rise to obstacles, so the reason for the arising of obstacles must be explained. 'The Three Obstacles, etc.,' encompass the Ten Realms into three or four, the specific content is as described in the 'Nine Pairs and Seven Singles' below. Due to the contemplation of the skandhas, various realms arise mutually, obstructing cessation and contemplation, making them unclear and unpurified. The text, for the sake of convenience, uses alternating characters for contrast. The so-called 'heavy darkness and obscuration,' 'brightness' is contemplation; 'great scattering and agitation,' 'stillness' is cessation. The character 'heavy' has two pronunciations, level and rising tones, both are commonly used. Sudden ignorance uses the level tone, profound depth uses the rising tone. 'Great' means enormous, and 'great' also has departing and rising tones, and the meaning is also commonly used in both. Frequent arising and profound depth can both be called great. It means that demonic obstacles frequently arrive, and each time they become deeper and heavier. Also, for the sake of antithesis, the name of demonic obstacles is described as darkness and scattering. Darkness and scattering are the ability to obstruct, heaviness and greatness are the appearance of obstruction, obscuration and agitation are the function of obstruction, stillness and brightness are what is obstructed. Although what is obstructed originally possesses stillness and brightness, the habitual energy is still weak. The ability to obstruct has habitual energy from beginningless time, so the power of darkness and scattering is strong. 'Cannot be equated' means observing the nature of demonic obstacles. If demonic obstacles arise, they will definitely hinder contemplation and fall into evil paths. Now, we want to establish contemplation, so that we neither follow nor fear them. Fear will completely hinder correct cultivation. Following still requires discerning and choosing whether to advance or not. If obstacles arise and all lead to evil, then one will completely go towards evil paths. Obstacles are not entirely evil, so falling into evil paths is speaking in terms of the majority of cases. Such as afflictions, illnesses, etc., seven types.

境起時。隨之並皆墮于生死。后兩起時墮于方便。但后二境在初心中。及前七境本是流轉。並有牽入惡道之義。故云多分屬於流轉。又須分別病是無記或生善惡。煩惱一向增長於惡。業中蔽度自分善惡。魔亦令人墮善墮惡。禪雖鈍善起謗故惡。依見造行亦有善惡。慢一向惡。是故惡邊則牽之墮惡。善邊則牽之墮善。若約理觀論善惡者。則后二境亦名為惡。何況前七。故凈名中須菩提章。斥三無為為三惡道。是以畏邊則同。同妨正修。隨邊則異惡道義別。當以下正明設觀。不以畏故能至菩提。雖定明昏散體俱本有。二無二體體一名殊。故昏散之名名無實體。還以寂照而為其性。故知昏散其根雖盛。當修寂照以達昏散。照此昏體一觀而三。名即昏而朗。寂此散體三止而一。名即散而寂。此即寂照病等九境。成不思議止觀大綱也。如豬下為依解起行立譬。譬向寂照之止觀也。上二譬止下二譬觀。謂動散倍增彌益止寂。昏暗彌盛倍益觀明。傳聞絕塵解云。豬揩譬止解。眾流譬止行。薪熾譬觀解。風益譬觀行。一往似得仍乖文旨。前以膏明譬解行竟。此但譬行即昏即散而照而寂。但依二譬各對止觀。此解為正。豬揩等譬止行者。大論三十釋忍度中雲。若人加惡如豬揩金山。金體益真今譬安忍三障四魔轉增其寂。眾流等者如大經云

。眾流入海失本名字。萬流咸會體無增損。九境彌趣止體無虧。止寂于動動增于寂。故以豬流而譬于動。復以金海而譬于寂。所以豬彌多而金體不變。流彌趣而海性無增。薪熾等。譬觀行者多薪益猛。猛不擇薪。魔障益明。明不選境。風益求羅者。大論第七釋佛放光中。問。足下乃至肉髻。一一皆放六萬億光。此猶可數。以此光照三千國土尚不可滿。何況十方。答。身光是諸光之本。從本流出無量光明。如迦羅求羅蟲。其身微細得風轉大。乃至亦能吞啖一切。光亦如是得可度機。轉增無限。今亦如是。觀力未成所照未暢。觸境成照其用轉明。諸法生故般若生。乃至非生非不生。故借求羅以喻能所。觀照于闇。闇增于明。故以薪風而譬于暗。復以蟲火而譬于明。所以薪唯多而火相逾盛。風唯猛而蟲身越大。此金剛下明觀成互益。初文且譬行解功深。金剛等者嘆解功深。止觀解成割三惑陣。牢強等者嘆行德遠。止觀行積越二死野。文選甘泉賦云。覽道德之精剛。剛即金石中堅也。陣陳也。謂佈列也。太公六韜中有天地人云鳥等陣也。今金剛觀無陣不破。既三惑俱摧。如五陣咸敗。郭外曰郊。郊外曰野。郭如三百。郊如四百。野如五百。故破二死過於五百。名為越野。若至初住行雖未極。且以中行破彼同居方便二死。理雖無

【現代漢語翻譯】現代漢語譯本眾河流流入大海，失去了各自原本的名字。無數水流彙集在一起，大海的整體體積既不會增加也不會減少。九種境界的眾生不斷趨向涅槃，但涅槃的本體也不會因此而虧損。止息的狀態相對於運動的狀態而言是寂靜的，而運動的狀態相對於寂靜的狀態而言是增加的。所以用豬的奔流來比喻運動，又用金色的海洋來比喻寂靜。因此，豬的數量再多，金的本體也不會改變；水流再多，大海的性質也不會增加。柴火燃燒等同於比喻觀行者，柴火越多，火焰越猛烈。火焰猛烈時不選擇柴火，魔障越發明顯。光明越發明顯時不選擇境界。風助求羅蟲，如同《大智度論》第七品解釋佛陀放光時所說：問：從佛的腳下乃至肉髻，每一處都放出六萬億道光芒，這還可以計數。但用這些光芒照耀三千大千世界尚且不能充滿，更何況是十方世界呢？答：佛的身光是所有光芒的根本，從根本流出無量的光明。就像迦羅求羅蟲，它的身體非常微小，但得到風的助力就會變得巨大，甚至能夠吞噬一切。光明也是如此，得到可以被度化的眾生的機緣，就會不斷增長，沒有止境。現在也是這樣，觀行的力量尚未成就，所照耀的範圍還不廣闊。一旦接觸到境界就能產生照耀，它的作用就會變得更加明顯。諸法生起，般若智慧也隨之生起，乃至達到非生非不生的境界。所以借用求羅蟲來比喻能觀和所觀，觀照驅散黑暗，黑暗反而增加了光明。所以用柴火和風來比喻黑暗，又用蟲和火來比喻光明。因此，柴火越多，火焰就越旺盛；風越大，求羅蟲的身體就越大。這在《金剛經》的下文說明了觀行成就后互相增益的道理。前面的文字只是比喻修行和理解的功夫深厚。《金剛經》等經文讚歎理解的功夫深厚，止觀的理解成就后，就能割斷三種迷惑的陣列。牢固和強大等詞讚歎修行的功德深遠，止觀的修行積累，能夠超越二種死亡的曠野。《文選·甘泉賦》中說：『觀察道德的精華，堅固如金剛。』金剛就是金石中最堅硬的東西。陣，就是陳列，指排列。太公《六韜》中有天地人云鳥等陣。現在金剛觀沒有攻不破的陣。既然三種迷惑都被摧毀，就像五種陣列全部潰敗一樣。城郭之外叫做郊，郊外叫做野。城郭如同三百里，郊如同四百里，野如同五百里，所以破除二種死亡，超過了五百里，叫做超越曠野。如果達到初住菩薩的境界，雖然修行還沒有達到極致，但也可以用中等的修行來破除凡夫和權教菩薩的同居土和方便土這二種死亡。道理上雖然沒有

【English Translation】 English version All rivers flow into the sea and lose their original names. Countless streams converge, and the sea's overall volume neither increases nor decreases. The nine realms of beings constantly strive towards Nirvana, yet the essence of Nirvana does not diminish. The state of cessation is tranquil relative to the state of movement, while the state of movement is an increase relative to the state of tranquility. Therefore, the rushing of pigs is used as a metaphor for movement, and the golden ocean is used as a metaphor for stillness. Thus, no matter how many pigs there are, the essence of gold does not change; no matter how many streams there are, the nature of the sea does not increase. Burning firewood is like a metaphor for the practitioner of contemplation; the more firewood, the fiercer the flames. When the flames are fierce, they do not choose the firewood, and the demonic obstacles become more apparent. When the light becomes more apparent, it does not choose the realm. The wind aids the qiu luo insect, as stated in the seventh chapter of the Mahaprajnaparamita Shastra when explaining the Buddha's emitting light: Question: From the Buddha's feet to the ushnisha (crown of the head), each place emits 600,000 kotis of rays of light, which can still be counted. But using these rays of light to illuminate the three thousand great thousand worlds is still not enough, let alone the ten directions? Answer: The Buddha's body light is the root of all lights, and from the root flows out immeasurable light. Just like the qiu luo insect, its body is very small, but with the help of the wind, it becomes huge and can even devour everything. Light is also like this; when it gets the opportunity to liberate beings, it will continue to grow without end. It is the same now; the power of contemplation has not yet been achieved, and the scope of illumination is not yet broad. Once it comes into contact with a realm, it can generate illumination, and its function will become more apparent. When all dharmas arise, prajna (wisdom) also arises, even reaching the state of neither arising nor not arising. Therefore, the qiu luo insect is used as a metaphor for the observer and the observed, and contemplation dispels darkness, but darkness increases the light. Therefore, firewood and wind are used as a metaphor for darkness, and insects and fire are used as a metaphor for light. Therefore, the more firewood, the more vigorous the fire; the stronger the wind, the larger the body of the qiu luo insect. This explains in the lower part of the Vajra Sutra the principle of mutual benefit after the accomplishment of contemplation. The preceding text is only a metaphor for the depth of practice and understanding. The Vajra Sutra and other scriptures praise the depth of understanding; when the understanding of shamatha-vipassana (calm abiding and insight) is accomplished, one can sever the array of the three confusions. The words 'firm and strong' praise the far-reaching merits of practice; the accumulation of shamatha-vipassana practice can transcend the wilderness of the two deaths. The Ganquan Fu in Wen Xuan says: 'Observe the essence of morality, as firm as vajra (diamond).' Vajra is the hardest thing among metals and stones. Zhen (array) means arrangement, referring to arrangement. Liu Tao by Taigong has arrays of heaven, earth, people, clouds, birds, etc. Now the vajra contemplation has no array that it cannot break. Since the three confusions are all destroyed, it is like all five arrays being defeated. The area outside the city wall is called jiao (suburb), and the area outside the suburb is called ye (wilderness). The city wall is like three hundred li, the suburb is like four hundred li, and the wilderness is like five hundred li, so breaking the two deaths exceeds five hundred li, which is called transcending the wilderness. If one reaches the stage of the first bhumi (stage of a Bodhisattva), although the practice has not yet reached its peak, one can also use intermediate practice to break the two deaths of the ordinary person and the provisional teaching Bodhisattva in the Land of Coexistence and the Land of Expediency. Although there is no in principle

差然解藉行滿。得金剛名能割三惑。行藉解進。得牢強稱能越二死。且寄隨事得名不一。文雖各說意實互資。慧凈下明互資相。慧止觀解也。行止觀行也。行得於解則行不惑。解得於行則解有克。故云慧凈於行行進于慧。照潤下續舉四譬以譬相資。解如日照行如雨潤。照潤均等萬物可成。行解無偏眾德可備。解如商主導行若商人達。有導有達寶所可期。行解具足實相非遠。解凈於行行則無瑕義之如瑩。行嚴於解解則可喜義之如飾。彼此互資故云交絡。一體下重以此譬譬前三譬。雖曰互嚴不二而二。恐疑行解如照潤等。猶是異體。故約一實而論行解。互相匠導還顯于實。如體二手只是一體不二而二。還能凈體二而不二。非但下明化他得。妙行既滿起教益他。故云非但自行而已。即初住位。又精通下即是起教。拓廣也。大也。遮謂遮止即如四魔。障謂障礙即如三障。三四皆實具如后說。啟開也。此約下根真出假位。中上不爾如第六卷。自匠等者。匠者成物也。器之工師也。明自他功成。若行解不周自他咸失。故大師與吉藏書云。若有解無行不能伏物。有行無解外闕化他。人師等者嘆也。行解具備堪為人師。是國之寶。後漢靈帝崩后。獻帝時有牟子深信佛宗。譏斥莊老著論三卷三十七篇。第二十一救沙門譚是非中。立問云。

【現代漢語翻譯】現代漢語譯本差然解藉行滿：差別在於，理解（解，Vijnana）憑藉修行而圓滿。獲得金剛（Vajra）之名，能夠斷除三惑（貪嗔癡）。行藉解進：修行（行，Karma）憑藉理解而進步。獲得牢強之稱，能夠超越二死（分段生死和變易生死）。且寄隨事得名不一：姑且依隨事物而得名，名稱不一。文雖各說意實互資：文句雖然各自陳述，但意義實際上是互相資助的。慧凈下明互資相：智慧清凈，下面說明互相資助的相狀。慧，是止觀的理解；行，是止觀的修行。行得於解則行不惑：修行得益於理解，那麼修行就不會迷惑。解得於行則解有克：理解得益於修行，那麼理解就能有所成就。故云慧凈於行行進于慧：所以說智慧能凈化修行，修行能增進智慧。照潤下續舉四譬以譬相資：用日照、雨潤等四個比喻，來比喻互相資助。解如日照行如雨潤：理解如同日光照耀，修行如同雨水滋潤。照潤均等萬物可成：照耀和滋潤均等，萬物才能生長。行解無偏眾德可備：修行和理解沒有偏頗，各種功德才能具備。解如商主導行若商人達：理解如同商隊首領引導方向，修行如同商人到達目的地。有導有達寶所可期：有了引導，有了到達，寶藏就可以期待。行解具足實相非遠：修行和理解都具足，實相（Tathata）離我們就不遠了。解凈於行行則無瑕義之如瑩：理解凈化修行，修行就沒有瑕疵，就像打磨玉石一樣。行嚴於解解則可喜義之如飾：修行莊嚴理解，理解就令人喜悅，就像裝飾品一樣。彼此互資故云交絡：彼此互相資助，所以說是交織纏繞。一體下重以此譬譬前三譬：下面用一體的比喻來比喻前面的三個比喻。雖曰互嚴不二而二：雖然說是互相莊嚴，但不二而二。恐疑行解如照潤等：恐怕有人懷疑修行和理解就像日照雨潤一樣。猶是異體：仍然是不同的個體。故約一實而論行解：所以從一實相（Ekayana）的角度來論述修行和理解。互相匠導還顯于實：互相引導，才能顯現實相。如體二手只是一體不二而二：就像一個身體的兩隻手，只是一體，不二而二。還能凈體二而不二：還能凈化身體，二而不二。非但下明化他得：下面說明教化他人所得的利益。妙行既滿起教益他：殊勝的修行圓滿后，就發起教化來利益他人。故云非但自行而已：所以說不僅僅是自己修行而已。即初住位：就是初住的菩薩果位。又精通下即是起教：又精通，下面就是發起教化。拓廣也：拓寬和擴大。大也：偉大。遮謂遮止即如四魔：遮，是遮止，就像四魔（煩惱魔、五蘊魔、死魔、天魔）。障謂障礙即如三障：障，是障礙，就像三障（煩惱障、業障、報障）。三四皆實具如后說：三障和四魔都是真實存在的，具體內容在後面會說到。啟開也：開啟。此約下根真出假位：這是針對下根器的人，從真空出假觀的果位。中上不爾如第六卷：中等和上等根器的人不是這樣，就像第六卷所說。自匠等者：匠者成物也。器之工師也。明自他功成。若行解不周自他咸失。故大師與吉藏書云。若有解無行不能伏物。有行無解外闕化他。人師等者嘆也：人師等，是讚歎。行解具備堪為人師：修行和理解都具備，堪為人師。是國之寶：是國家的寶藏。後漢靈帝崩后。獻帝時有牟子深信佛宗。譏斥莊老著論三卷三十七篇。第二十一救沙門譚是非中。立問云：後漢靈帝駕崩后，獻帝時期，有牟子深信佛教，譏諷斥責莊子和老子，著書立論三卷三十七篇。在第二十一篇《救沙門譚是非》中，提出問題說：

【English Translation】 English version 『Charan』 means 『different』. 『Jie』 (Vijnana, understanding): Complete through practice. Attaining the name of 『Vajra』 (diamond), able to sever the three poisons (greed, hatred, and delusion). 『Xing』 (Karma, practice) relies on 『Jie』 (understanding) to advance. Attaining the title of 『firm and strong』, able to transcend the two deaths (the death of segments and the death of transformation). For now, names are given according to circumstances, and the names are not uniform. Although the sentences each state something different, their meanings actually support each other. 『Hui Jing』 (wisdom purification) below clarifies the aspect of mutual support. 『Hui』 (wisdom) is the understanding of 『zhi』 (cessation) and 『guan』 (contemplation); 『Xing』 (practice) is the practice of 『zhi』 and 『guan』. If practice benefits from understanding, then practice will not be deluded. If understanding benefits from practice, then understanding can achieve something. Therefore, it is said that wisdom purifies practice, and practice advances wisdom. Below, four metaphors are used to illustrate mutual support: illumination and moistening. Understanding is like the sun illuminating, and practice is like rain moistening. When illumination and moistening are equal, all things can be accomplished. When practice and understanding are not biased, all virtues can be prepared. Understanding is like a merchant leader guiding the way, and practice is like a merchant reaching the destination. With guidance and arrival, the treasure can be expected. When practice and understanding are complete, 『Tathata』 (reality) is not far away. Understanding purifies practice, and practice has no flaws, like polishing jade. Practice adorns understanding, and understanding is pleasing, like ornaments. They support each other, so it is said that they are intertwined. Below, the metaphor of 『one body』 is used to illustrate the previous three metaphors. Although it is said that they mutually adorn each other, they are not two but two. It is feared that some may suspect that practice and understanding are like illumination and moistening. They are still different entities. Therefore, practice and understanding are discussed from the perspective of 『Ekayana』 (one reality). Mutual guidance reveals reality. Like the two hands of one body, they are only one body, not two but two. They can also purify the body, two but not two. Below, it is clarified that benefiting others is attained. When wonderful practice is complete, teaching is initiated to benefit others. Therefore, it is said that it is not only self-practice. This is the position of the first 『bhumi』 (stage). Furthermore, 『thoroughly understanding』 below is the initiation of teaching. To broaden and expand. Great. 『Zhe』 (to obstruct) means to stop, like the four 『maras』 (demons) (Klesha-mara, Skandha-mara, Mrtyu-mara, and Devaputra-mara). 『Zhang』 (obstacle) means hindrance, like the three obstacles (Kleshavarana, Karmavarana, Vipakavarana). The three obstacles and four 『maras』 are all real, and the details will be discussed later. To open. This is for people with lower faculties, from the position of emerging from emptiness to provisional existence. It is not like this for people with medium and upper faculties, as stated in the sixth volume. 『Zi Jiang』 (self-craftsman) and others: A craftsman makes things. A skilled artisan of tools. Clarifying the accomplishment of self and others. If practice and understanding are not complete, both self and others will lose. Therefore, the great master wrote to Jizang, 『If there is understanding without practice, one cannot subdue things. If there is practice without understanding, one lacks the ability to transform others.』『Ren Shi』 (teacher of men) and others are praises. Having both practice and understanding qualifies one to be a teacher of men. It is a treasure of the country. After Emperor Ling of the Later Han Dynasty passed away, during the reign of Emperor Xian, Mouzi deeply believed in Buddhism, criticized Zhuangzi and Laozi, and wrote three volumes of thirty-seven chapters. In the twenty-first chapter, 『Saving the Sramanas from Talking Right and Wrong』, he raised the question, saying:

老子曰。知者不言言者不知。又云。大辯若訥。又曰。君子恥言過行。設沙門知至道何不坐而行之。空譚是非虛論曲直。豈非德行之賊耶。答。老亦有言。如其不言吾何述焉。知而不言不可也。不知不言愚人也。能言不能行國之師也。能行不能言國之用也。能行能言國之寶也。三品之內唯不能言不能行。為國之賊。今云自匠匠他。故云國寶。牟子又云。懷金不現人。誰知其內有瑋寶。披繡不出戶。孰知其內有文彩。馬伏櫪而不食則駑與良同群。士含音而不譚則愚與智不分。今之俗士智無髦俊。而欲不言辭。不說一夫而自若大辯。若斯之徒坐而得道者。如無目欲視無耳欲聽。豈不難乎。故今自行滿須以教利人。譬能說行堪為國寶。如春秋中齊威王二十四年。魏王問齊王曰王之有寶乎。答。無。魏王曰。寡人國雖爾乃有徑寸之珠十枚。照車前後各十二乘。何以萬乘之國而無寶乎。威王曰。寡人之謂寶與王寶異。有臣如檀子等。各守一隅則使楚趙燕等不敢輒前。若守寇盜則路不拾遺。以此為將則照千里。豈直十二乘車耶。魏王慚而去。此即能說能行之國寶也。而復下正明以佛乘為施。即能化之心。問。圓頓學者元習無緣。豈至初住方云學佛。答。仰慕極位云學佛耳。又策勵中下令如行說。如來亦以所證利人。故勸說證以益於

【現代漢語翻譯】現代漢語譯本：老子說：『知道的人不說話，說話的人不知道。』又說：『最厲害的辯論就像不善於說話一樣。』又說：『君子以說的話超過所做的事為恥。』如果沙門真正知道最高的道理，為什麼不坐下來實踐它，卻空談是非，虛論曲直呢？這難道不是道德行為的禍害嗎？回答：老子也有話說，如果他不說話，我用什麼來闡述呢？知道而不說是不可以的，不知道卻不說就是愚蠢的人。能說不能做是國家的老師，能做不能說是國家所用的人才，能說又能做是國家的寶貝。這三種人中，只有既不能說又不能做，才是國家的禍害。現在說既能自己做好又能教導他人，所以說是國家的寶貝。牟子又說：『懷藏金子不給別人看，誰知道里面有美玉？披著錦繡不走出家門，誰知道里面有文采？馬在馬槽里不吃東西，就分不清劣馬和好馬。士人含著聲音不說話，就分不清愚蠢和聰明。』現在那些平庸的讀書人，沒有傑出的智慧，卻想要不說話；不說服一個人，卻自以為是偉大的辯論家。像這樣的人，想要坐著得道，就像沒有眼睛卻想看東西，沒有耳朵卻想聽聲音，難道不是很難嗎？所以現在自己修行圓滿，必須用教導來利益他人。譬如能說又能做，堪稱國家的寶貝。就像《春秋》中記載的齊威王二十四年，魏王問齊威王說：『大王有寶物嗎？』回答說：『沒有。』魏王說：『我的國家雖然小，但也有直徑一寸的寶珠十枚，照亮車的前後各十二輛。為什麼萬乘之國卻沒有寶物呢？』威王說：『我所說的寶物和您所說的寶物不同。我有臣子像檀子等人，各自守衛一個角落，就能使楚國、趙國、燕國等不敢輕易進犯。如果讓他們防守盜賊，就能做到路上沒有人會撿到遺失的東西。用這樣的人做將領，就能照亮千里。難道僅僅是十二輛車嗎？』魏王慚愧地離開了。這就是能說又能做的國寶。下面進一步闡明以佛乘為施捨，就是能教化眾生的心。問：圓頓教法的學習者，原本沒有修習的因緣，難道要到初住菩薩的果位才說開始學佛嗎？答：仰慕最高的果位，就可以說是學佛了。而且要策勵中等和下等根器的人，讓他們像如來一樣行說。如來也用自己所證悟的道理來利益他人，所以勸人說和證悟，以增進修行。

【English Translation】 English version: Lao Tzu said: 'Those who know do not speak; those who speak do not know.' He also said: 'Great eloquence seems like stammering.' He also said: 'The superior man is ashamed to let his words outstrip his deeds.' If the Shramanas (ascetics) truly know the ultimate truth, why don't they sit and practice it, instead of engaging in empty talk of right and wrong, and false discussions of crookedness and straightness? Isn't this a bane to virtuous conduct? Answer: Lao Tzu also said, 'If he did not speak, how would I transmit his teachings?' It is not permissible to know and not speak. To not know and not speak is foolish. To be able to speak but not act is a teacher of the nation. To be able to act but not speak is a useful person for the nation. To be able to both act and speak is a treasure of the nation. Among these three types, only those who can neither speak nor act are a bane to the nation. Now, it is said that one can both cultivate oneself and teach others, therefore they are called a treasure of the nation. Mouzi (a Chinese Buddhist apologist) also said: 'If you keep gold hidden, who will know that there are precious jewels inside? If you wear embroidery inside the house, who will know that there are beautiful patterns inside? If a horse is in the stable and does not eat, then it is impossible to distinguish a nag from a good horse. If a scholar keeps his voice silent and does not speak, then it is impossible to distinguish a fool from a wise man.' Now, those common scholars, without outstanding wisdom, want to remain silent; without persuading even one person, they consider themselves great debaters. For such people to attain enlightenment while sitting is like wanting to see without eyes or hear without ears. Isn't it difficult? Therefore, now, having perfected one's own practice, one must use teaching to benefit others. For example, being able to both speak and act is worthy of being a national treasure. Just like in the Spring and Autumn Annals, in the twenty-fourth year of King Wei of Qi, King Wei of Wei asked King Wei of Qi, 'Does Your Majesty have treasures?' He replied, 'No.' King Wei of Wei said, 'Although my country is small, I have ten pearls, each an inch in diameter, illuminating twelve chariots in front and behind. Why does a nation of ten thousand chariots have no treasures?' King Wei of Qi said, 'The treasures I speak of are different from the treasures you speak of. I have ministers like Tanzi (a minister of Qi) and others, each guarding a corner, so that the states of Chu (a state during the Zhou Dynasty), Zhao (a state during the Zhou Dynasty), and Yan (a state during the Zhou Dynasty) do not dare to advance easily. If they are used to defend against bandits, then nothing will be lost on the road. Using such people as generals can illuminate a thousand miles. Is it just twelve chariots?' King Wei of Wei left in shame. This is the national treasure that can both speak and act. Furthermore, it is clarified that taking the Buddha-vehicle (Buddhayana) as giving is the mind that can transform sentient beings. Question: For learners of the perfect and sudden teaching (a school of Buddhism), originally there is no affinity for practice. Is it only when one reaches the stage of the first abode (the first stage of a Bodhisattva's path) that one can say they have begun to learn Buddhism? Answer: Aspiring to the highest position can be called learning Buddhism. Moreover, one must encourage those of middle and lower capacities to act and speak like the Tathagata (another name for the Buddha). The Tathagata also uses what he has realized to benefit others, therefore he encourages speaking and realization to enhance practice.

他。即是下譬也。若以權法化人法門雖開不名傾藏。今於一心開利物門。傾秘密藏示真實珠。心既不窮藏亦無量。藏既無量珠則無邊。含一切法故名為藏。理體無缺譬之以珠。是則開示眾生本有覺藏。非餘外來。此珠等者。次重寄譬以嘆體用。先總約珠以嘆于體。次別約譬以嘆于用。初文者此珠可譬妙體之內。行解因果一切具足。放光譬慧。雨寶譬定。慧即智德。定即斷德。即定慧體也。此之二德即是自利利他二德。智即自利。斷即利他。此之自他二而不二。以此三德為他說之。今嘆所說云此珠等也。照暗等者嘆用也。言照暗者光之力也。破他無明之暗。言豐乏者雨之力也。豐彼法財之乏。言朗夜者轉釋照暗。言濟窮者轉釋豐乏。展轉相生以下釋上定慧相即。破惑具德智斷俱時。馳二輪下譬功成有至也。二輪遠運譬定慧橫周。兩翅高昇譬定慧豎極。翥者鼓翅飛也。故雪山大士被帝釋試之。看其堪任荷負菩提重擔以不。如車有二輪則能運載。鳥有二翅堪任飛昇。雖見持戒未知其人有深智不。經中本譬乘戒具足。今藉以譬定慧同時。玉潤等者譬止觀行成功能外彰。玉潤譬止德碧鮮譬觀德。劉子云。山抱玉而草木潤焉。川著珠而岸不枯焉。淮南子亦云。泉有珠岸不枯。碧者。山海經云。高山多青碧。郭璞云。碧者玉也。說文

【現代漢語翻譯】現代漢語譯本他。即是下譬也。如果用權巧的法門教化人，即使開啟了法門，也不能稱為傾盡寶藏。現在於一心之中開啟利益眾生的法門，傾倒秘密寶藏，展示真實的寶珠。心既然沒有窮盡，寶藏也就無量無邊。寶藏既然無量，寶珠也就沒有邊際。包含一切法，所以名為寶藏。理體的圓滿無缺，可以比作寶珠。這就是開示眾生本有的覺悟寶藏，不是從外面得來的。這顆寶珠等等，接下來再次借用比喻來讚歎本體和作用。先總括寶珠來讚歎本體，然後分別借用比喻來讚歎作用。最初的文句是說，這顆寶珠可以比作妙體的內部，修行、理解、因、果一切都具備。放光比喻智慧，降雨比喻禪定。智慧就是智德，禪定就是斷德，也就是禪定和智慧的本體。這兩種德行就是自利和利他兩種德行。智慧就是自利，斷德就是利他。這自利和他利二而不二。用這三種德行來為他人宣說。現在讚歎所說的是這顆寶珠等等。照亮黑暗等等是讚歎作用。說照亮黑暗，是光的力量。破除他人無明的黑暗。說豐饒貧乏，是雨的力量。使那些缺乏法財的人得到豐饒。說照亮夜晚，是進一步解釋照亮黑暗。說救濟貧困，是進一步解釋豐饒貧乏。輾轉相生以下解釋上面禪定和智慧相互依存。破除迷惑，具備德行，智慧和決斷同時具備。奔馳二輪下比喻功德成就，有所到達。二輪遠行比喻禪定和智慧橫向周遍。兩翅高飛比喻禪定和智慧縱向達到極致。翥，是鼓動翅膀飛翔。所以雪山大士被帝釋天試探，看他是否能夠承擔菩提的重擔。如同車有二輪才能運載，鳥有雙翅才能飛昇。即使看到持戒，也不知道這個人是否有深刻的智慧。經中原本比喻乘戒具足，現在借用來比喻禪定和智慧同時具備。玉潤等等比喻止觀修行成就，功能向外彰顯。玉潤比喻止的功德，碧鮮比喻觀的功德。劉子說：『山懷抱玉石，草木就潤澤。河流蘊藏珍珠，河岸就不枯竭。』《淮南子》也說：『泉水有珍珠，河岸就不枯竭。』碧，山海經說：『高山多青碧。』郭璞說：『碧就是玉。』《說文解字》

【English Translation】 English version He. This is the following analogy. If one uses expedient methods to teach people, even if the Dharma gate is opened, it cannot be called emptying the treasury. Now, within one mind, the gate of benefiting beings is opened, the secret treasury is emptied, and the true pearl is shown. Since the mind is inexhaustible, the treasury is also immeasurable. Since the treasury is immeasurable, the pearl is also boundless. Because it contains all Dharmas, it is called a treasury. The completeness of the principle is likened to a pearl. This is to reveal to sentient beings the inherent treasury of awakening, not something external. This pearl, etc., is a further analogy to praise the essence and function. First, it generally uses the pearl to praise the essence, and then separately uses analogies to praise the function. The initial text means that this pearl can be likened to the inside of the wonderful essence, where practice, understanding, cause, and effect are all complete. The emission of light is likened to wisdom, and the raining of treasures is likened to samadhi (concentration). Wisdom is the virtue of knowledge, and samadhi is the virtue of severance, which is the essence of samadhi and wisdom. These two virtues are the virtues of self-benefit and benefiting others. Wisdom is self-benefit, and severance is benefiting others. This self-benefit and benefiting others are two but not two. These three virtues are used to explain to others. Now, it praises what is said as this pearl, etc. Illuminating darkness, etc., praises the function. Saying 'illuminating darkness' is the power of light, breaking the darkness of others' ignorance. Saying 'enriching the impoverished' is the power of rain, enriching those who lack the wealth of Dharma. Saying 'brightening the night' is a further explanation of 'illuminating darkness.' Saying 'aiding the poor' is a further explanation of 'enriching the impoverished.' The mutual arising below explains the interdependence of samadhi and wisdom above. Breaking through delusion, possessing virtues, wisdom and decisiveness are simultaneous. 'Galloping on two wheels' below is an analogy for the accomplishment of merit and arrival. The distant movement of the two wheels is an analogy for the horizontal pervasiveness of samadhi and wisdom. The high ascent of the two wings is an analogy for the vertical attainment of samadhi and wisdom. 'Zhu' means flapping wings and flying. Therefore, the great ascetic of Snow Mountain was tested by Indra to see if he was capable of bearing the heavy burden of Bodhi. Just as a cart has two wheels to carry, a bird has two wings to fly. Even if one sees the upholding of precepts, one does not know if that person has profound wisdom. The sutra originally used the analogy of complete precepts, now borrowed to illustrate the simultaneous presence of samadhi and wisdom. 'Jade luster,' etc., is an analogy for the accomplishment of cessation and contemplation practice, with the function manifesting outwardly. 'Jade luster' is an analogy for the virtue of cessation, and 'green freshness' is an analogy for the virtue of contemplation. Liu Zi said: 'When the mountain embraces jade, the grass and trees are nourished. When the river contains pearls, the banks do not dry up.' The Huainanzi also says: 'When the spring has pearls, the banks do not dry up.' 'Bi' (green), the Classic of Mountains and Seas says: 'High mountains have much green jade.' Guo Pu said: 'Bi is jade.' The Explanations of Words

云。青者美色也。鮮者好色也。亦如松竹冬色青青。並色鮮之貌。有人云。止觀解行如玉潤碧鮮。此未善文旨。此中意云。由前行解止觀成就。功能外彰自他俱益。若還只作行解釋者。文何煩雜。香城下明法恩難報。既行解成就知荷佛恩深。如投身粉骨未足酬德。香城者。以波侖菩薩修見無竭出髓賣身。亦如雪山童子見於羅剎投身酬偈。其癡鈍等者。次明自他之失。並闕前妙解妙行故也。初明自行失者明無信故。又如法華云。諸子於後飲他毒藥失本心故。飲他見思之毒五濁障重故云深入。以毒深故失菩提心。以無信故如象無鉤。既無信鉤故聽不能解。故大經二十三云。譬如醉象狂逸暴惡多欲殺害。有調象師以大鐵鉤。鉤拓其鼻。即時調順噁心都息。眾生亦爾。以煩惱故多造眾惡。諸大菩薩以佛法鉤拓之。令聞法者因之而住。以是義故聽法因緣近大涅槃。當知宿世有聞法鉤。故令此生聽則可解。乏智慧眼等者。轉釋無解。故大品云。須以智慧眼觀知諸法實。故知凡夫生盲二乘眇目。外聽不解由內無智眼。無智眼故聞亦不別。舉身等者並譬無行。無行故不能斷惑故云不前。痹濕病也。及癩並譬不覺不解故不知。宿謗大乘故行解全闕餘殃尚積名大罪人。為是等說還增謗罪則有損無益。經云。若但贊佛乘眾生沒在苦。故云何勞

【現代漢語翻譯】現代漢語譯本云（指烏雲）。『青者美色也，鮮者好色也』。這就像松竹在冬天依然保持青翠的顏色，呈現出鮮艷美好的樣子。有人說，止觀的理解和實踐就像玉石一樣溫潤，碧玉一樣鮮亮。這種說法沒有很好地理解文中的旨意。這裡的意思是說，通過之前的實踐、理解，止觀才能成就，其功能向外彰顯，利益自己和他人。如果僅僅理解為實踐和解釋，那麼文辭為何如此繁雜？『香城下明法恩難報』。既然實踐和理解已經成就，就知道承受佛恩之深重，即使粉身碎骨也難以報答佛恩。『香城』，指的是波侖菩薩（Avalokiteśvara Bodhisattva，觀世音菩薩的別名）修行時，爲了求法而不惜刺血出髓，賣身求法的故事。也像雪山童子爲了求得佛法，不惜投身於羅剎（Rākṣasa，惡鬼）的故事。『其癡鈍等者』，接下來闡明了自他和他的過失，都是因為缺少了之前所說的精妙理解和精妙實踐。首先闡明了自身實踐的過失，是因為沒有信心。又如《法華經》（Lotus Sutra）所說：『諸子於後飲他毒藥失本心故』。因為飲用了見思之毒，被五濁（five defilements）所障礙，所以說『深入』。因為毒害太深，所以失去了菩提心（Bodhi-citta，覺悟之心）。因為沒有信心，就像大象沒有象鉤一樣。既然沒有信心的象鉤，聽法也不能理解。所以《大般涅槃經》（Mahāparinirvāṇa Sūtra）第二十三卷說：『譬如醉象狂逸暴惡多欲殺害。有調象師以大鐵鉤。鉤拓其鼻。即時調順噁心都息。眾生亦爾。以煩惱故多造眾惡。諸大菩薩以佛法鉤拓之。令聞法者因之而住。以是義故聽法因緣近大涅槃』。應當知道宿世有聽法的因緣，所以今生聽法才能理解。『乏智慧眼等者』，進一步解釋了不能理解的原因。所以《大品般若經》（Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra）說：『須以智慧眼觀知諸法實』。所以知道凡夫是天生的盲人，二乘（Śrāvaka and Pratyekabuddha，聲聞和緣覺）是眼睛有缺陷的人。向外聽法不能理解，是因為內心沒有智慧之眼。沒有智慧之眼，所以聽了也不能分辨。『舉身等者』，都是比喻沒有實踐。因為沒有實踐，所以不能斷除迷惑，所以說『不前』。『痹濕病也，及癩』，都是比喻不覺悟、不理解，所以不知道。因為過去誹謗大乘佛法，所以實踐和理解完全缺失，剩餘的罪業還在積累，所以說是大罪人。為這些人說法，反而會增加他們的誹謗之罪，所以是有損無益的。《經》中說：『若但贊佛乘眾生沒在苦』，所以說『何勞』（何必呢）？

【English Translation】 English version Clouds. 'Blue signifies beautiful color, and fresh signifies pleasing color.' This is like pine and bamboo maintaining their green color in winter, displaying a fresh and beautiful appearance. Some say that the understanding and practice of Śamatha-Vipassanā (止觀, calming and insight meditation) are as smooth as jade and as bright as jasper. This statement does not fully grasp the meaning of the text. The meaning here is that through previous practice and understanding, Śamatha-Vipassanā can be accomplished, its function manifesting outwardly, benefiting both oneself and others. If it is merely understood as practice and explanation, why would the wording be so complex? 'Under the fragrant city, the kindness of the Dharma is difficult to repay.' Since practice and understanding have been accomplished, one knows the depth of the Buddha's (佛) kindness, and even sacrificing one's body and bones would not be enough to repay it. 'Fragrant city' refers to the story of Avalokiteśvara Bodhisattva (波侖菩薩) practicing and not hesitating to draw blood and marrow to sell his body in order to seek the Dharma. It is also like the Snow Mountain Hermit (雪山童子) who, in order to obtain the Dharma, did not hesitate to throw himself to a Rākṣasa (羅剎, demon). 'Those who are foolish and dull,' next explains the faults of oneself and others, all because they lack the exquisite understanding and practice mentioned earlier. First, it clarifies the fault of one's own practice, which is due to a lack of faith. It is also as the Lotus Sutra (法華經) says: 'The children later drank poison and lost their original minds.' Because they drank the poison of views and thoughts, they are obstructed by the five defilements (五濁), so it is said 'deeply immersed.' Because the poison is too deep, they lose their Bodhi-citta (菩提心, mind of enlightenment). Because there is no faith, it is like an elephant without a hook. Since there is no hook of faith, one cannot understand even when listening to the Dharma. Therefore, the Mahāparinirvāṇa Sūtra (大般涅槃經), chapter 23, says: 'It is like a drunken elephant, wild, violent, and desiring to kill. A taming elephant master uses a large iron hook to hook and pull its nose. Immediately, it becomes tame and its evil mind ceases. Sentient beings are also like this. Because of afflictions, they create many evil deeds. The great Bodhisattvas use the hook of the Buddha's Dharma to pull them, causing those who hear the Dharma to abide by it. For this reason, the cause and condition of listening to the Dharma is close to great Nirvana (涅槃)'. One should know that in past lives there was a cause and condition for listening to the Dharma, so in this life, one can understand when listening to the Dharma. 'Lacking the eye of wisdom, etc.,' further explains the reason for not being able to understand. Therefore, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (大品般若經) says: 'One must use the eye of wisdom to observe and know the reality of all dharmas.' Therefore, one knows that ordinary people are born blind, and the Two Vehicles (Śrāvaka and Pratyekabuddha, 聲聞和緣覺) are people with defective eyes. Listening to the Dharma externally without understanding is because there is no eye of wisdom internally. Without the eye of wisdom, one cannot distinguish even when listening. 'Raising the body, etc.,' are all metaphors for not practicing. Because there is no practice, one cannot cut off delusions, so it is said 'not advancing.' 'Numbness, dampness, and leprosy' are all metaphors for not being aware and not understanding, so one does not know. Because of past slander of the Mahāyāna Dharma, practice and understanding are completely lacking, and the remaining karmic debts are still accumulating, so they are called great sinners. Speaking the Dharma to these people will only increase their slander, so it is harmful and not beneficial. The Sutra says: 'If one only praises the Buddha Vehicle, sentient beings will be immersed in suffering,' so it says 'Why bother?'

為說。設下縱釋。設謂假設借使厭世不能求大。故經云。非我傭力得物之處。攀附等者舉類證釋。厭大習小如棄根本而附枝葉。故大品云。棄深般若波羅蜜如舍根本。而習二乘所應行經。如攀枝葉。是為魔事。攀葉則墮。捉干則固。執無常枝則墮二乘地。捉大乘干菩提心固。狗狎作務者。大品云。善男子。親近余經不學般若。如狗不從大家乞食。反從作務者索。是菩薩魔事。菩薩亦爾。舍深般若取二乘所應行經。是為魔事。大論解云。有人先於聲聞法中受戒。后見深般若。仍著先所學而舍般若。又有聲聞弟子。先學般若不解義趣不得滋味。尚以聲聞經求道。復有聲聞先學般若。復欲信受餘聲聞經。毀般若言。是經先後無定義不相應。故舍之去。聲聞法中何法不有。六足毗曇即是般若。五部律藏即是尸羅。阿毗曇中分別禪義即是三昧。本生經中贊忍進等。即是六度足也。今文玩下之言並具論中諸意。敬獼猴等者。有人不識猴及帝釋。曾聞人說天帝飛行。後於林中見群獼猴。謂是帝釋而生敬重便為作禮。宗瓦礫等者。亦是大經春池喻意。又攀附枝葉及宗瓦礫如不識法。狗狎作務及敬獼猴如不識人。又一種禪人下次明化他人法俱失。密引慧聞已前諸失顯得一往斥其不達障難。尚失於小。況復大耶。于中先明人非。不達等者。

以不能用化他安心六十四番。是故成失。況復九乘等耶。體心等者明化他法非。雖體達如空非體法實智。雖推踏不受非無作舍覺。雖調和融通非混同法界。雖覺察求覓非反照心源。雖泯然亡離非契理寂滅。雖了本無生非智鑒妙境。如此等用非不一途。故云一轍。轍者車行跡也。故知此等永迷十觀及所觀境。障難萬途等者雙斥自他。如下十境互發。既其不了。自判判他一切俱失。盲跛等者。無解如盲無行如跛。師既若是弟子可知。故俱墮落。此借百論外人被破。乃自救云。若神無觸身不應到。身神相假能有所到。如盲跛相假能有遠至。今一人具二一步不前。次瞽蹶者重釋前譬。無目曰瞽足跛曰蹶。既盲且跛而復夜遊。無解無行失佛教日遊無明夜。不應下總結非器。不應對上無行解人說妙解行。高尚者如前有信有行解者。即高尚此文。卑劣者如向無信無解行者。必輕劣斯教。

○開章可見。所言止觀開為十者。應言止觀所觀開之為十。但是文略故但云止觀。又此十境即是前文所顯之體。前約所顯能攝故立體名。今對能觀所發故立境名。又前從理說故體唯一。今從事邊故境有十。事即理故。故一一境皆不思議。理即事故。故一一境相別不同。此中文十義十。意令所觀同成一實。及顯能觀唯在一極。亦可義十。如分別中

亦可義三。謂翻三障即三德故。次生起中意者。由觀陰入生下九境。能所相扶次第出生。而成十意。然此生起且附文相。一家著述凡立章門無不生起。若依下文十境互發。則無複次第。此則從行。文具二義十中居初。大品云聲聞依念處等者引證次義。故大品及大般若。凡列法門無不皆以五陰為首。五陰只是念處境耳。又行人下是現前義。下文料簡用此二義。言重擔者。五陰是擔。生死重沓故名為重。凡夫不捨二乘不荷。菩薩之人能捨能荷。以能捨故永棄生死。以能荷故卻入生死。是故菩薩舍擔能擔。行人亦爾。為舍為荷是故須觀。后發異相等者。十境之中。陰具二義。必須在初。餘九既因觀陰而生別為次第。如下所列。今家用此十法為境。不同常途別立清凈真如無生無漏。如是觀者。如離此空別更求空。今依經準行以陰為首。下之九境隨發而觀。一一皆用十乘觀法。老子尚知觀身為患。而世間人保護穢身。他求凈理。失之甚矣。夫五陰下明因陰後生于煩惱。言陰與四大合者。恐此文誤。應云陰與四分合也。報法五陰無始時來未曾離染。若不觀陰則順煩惱。故云若不觀察等。如閉舟下為未觀舉譬。譬兼兩意。初為不觀順流作譬。若其下為因觀陰動煩惱境逆流作譬。回溯如觀陰。始覺馳流如發煩惱。舟者所以水載也。奔者

【現代漢語翻譯】現代漢語譯本亦可有三種意義，即翻轉三障（貪嗔癡）就能得到三德（法身德、般若德、解脫德）。其次，關於生起中的『意』，是指通過觀察陰（色、受、想、行、識）、入（眼、耳、鼻、舌、身、意）、生（地獄、餓鬼、畜生、人、阿修羅、天）這下九種境界，能所相互扶持，次第出生，從而形成十種『意』。然而，這種生起只是附著于文字表面。一家之著述，凡是設立章節，沒有不講生起的。如果按照下文所說的十境互相引發，那就沒有次第可言了。這屬於從『行』的角度來說。文中包含了兩種意義，十境中『陰』排在首位。《大品般若經》中『聲聞依念處等』，是引用來證明其次要意義。所以，《大品般若經》和《大般若經》，凡是列舉法門，沒有不以五陰為首的。五陰只是念處的境界而已。另外，『行人』以下是現前義。下文的料簡會用到這兩種意義。說到『重擔』，五陰就是重擔。生死不斷重複，所以稱為『重』。凡夫不捨棄五陰，二乘（聲聞、緣覺）不承擔五陰，菩薩之人能捨棄也能承擔。因為能捨棄，所以永遠脫離生死；因為能承擔，所以又進入生死。因此，菩薩捨棄重擔又能承擔重擔，修行人也是如此。爲了捨棄和承擔，所以必須觀照五陰。『后發異相等』，在十境之中，『陰』具有兩種意義，所以必須排在首位。其餘九境因為觀照五陰而產生，所以分別有次第，如下文所列。現在我們用這十法作為境界，不同於通常的做法，另外設立清凈真如、無生無漏。像這樣觀照，就像離開天空另外去尋找天空。現在依據經文，以五陰為首，下面的九境隨著引發而觀照。每一個都用十乘觀法。老子尚且知道觀照身體是禍患，而世間人卻保護污穢的身體，向外尋求清凈的道理，真是大錯特錯。五陰以下說明因五陰而產生煩惱。說到『陰與四大合』，恐怕這個文句有誤，應該說『陰與四分合』。報法五陰從無始以來就沒有離開過染污。如果不觀照五陰，就會順從煩惱，所以說『若不觀察等』。『如閉舟下』是為未觀照五陰而舉的譬喻。這個譬喻兼顧兩種意義。開始是不觀照五陰，順流而下的譬喻；『若其下』是因觀照五陰而動煩惱境，逆流而上的譬喻。回溯就像觀照五陰，開始覺悟到馳流就像引發煩惱。舟，是用來載水的。奔，是...

【English Translation】 English version There are also three meanings, namely, transforming the three obstacles (greed, hatred, and delusion) to attain the three virtues (Dharmakaya, Prajna, and Liberation). Secondly, regarding the 'intention' in arising, it refers to observing the skandhas (form, feeling, perception, mental formations, and consciousness), entrances (eye, ear, nose, tongue, body, and mind), and births (hell, hungry ghosts, animals, humans, asuras, and heavens) of the lower nine realms, where the subject and object mutually support each other, arising in sequence, thus forming ten 'intentions'. However, this arising is merely attached to the surface of the text. In the writings of a school, whenever chapters are established, arising is always discussed. If, according to the following text, the ten realms mutually trigger each other, then there is no sequence to speak of. This belongs to the perspective of 'practice'. The text contains two meanings, with 'skandhas' ranking first among the ten realms. The 'Sravakas rely on the four foundations of mindfulness, etc.' in the Mahaprajnaparamita Sutra is cited to prove the secondary meaning. Therefore, in the Mahaprajnaparamita Sutra and the Great Perfection of Wisdom Sutra, whenever Dharma gates are listed, they all begin with the five skandhas. The five skandhas are merely the realm of the four foundations of mindfulness. Furthermore, 'practitioner' below refers to the present meaning. The analysis below will use these two meanings. Speaking of the 'heavy burden', the five skandhas are the heavy burden. Birth and death are constantly repeated, hence the term 'heavy'. Ordinary people do not abandon the five skandhas, the two vehicles (Sravakas and Pratyekabuddhas) do not bear the five skandhas, but Bodhisattvas can both abandon and bear them. Because they can abandon them, they are forever free from birth and death; because they can bear them, they re-enter birth and death. Therefore, Bodhisattvas abandon the burden and can also bear the burden, and practitioners are the same. For the sake of abandoning and bearing, it is necessary to contemplate the five skandhas. 'Later arising of different appearances, etc.', among the ten realms, 'skandhas' have two meanings, so they must be ranked first. The remaining nine realms arise because of contemplating the skandhas, so they have a sequence, as listed below. Now we use these ten dharmas as realms, different from the usual practice of separately establishing pure Suchness, non-arising, and non-outflow. Contemplating in this way is like seeking emptiness apart from the sky. Now, according to the sutras, we take the skandhas as the head, and the nine realms below are contemplated as they arise. Each one uses the ten vehicles of contemplation. Lao Tzu even knew that contemplating the body is a misfortune, but worldly people protect their filthy bodies and seek pure principles externally, which is a great mistake. The section below on the five skandhas explains that afflictions arise because of the five skandhas. Speaking of 'skandhas combining with the four great elements', I am afraid this sentence is wrong, it should be 'skandhas combining with the four divisions'. The retribution-dharmas five skandhas have never been separated from defilement since beginningless time. If one does not contemplate the skandhas, one will follow afflictions, so it says 'if one does not observe, etc.'. 'Like closing a boat below' is a metaphor for not contemplating the skandhas. This metaphor covers two meanings. The beginning is a metaphor for not contemplating the skandhas and going with the flow; 'if below' is a metaphor for moving the realm of afflictions and going against the flow because of contemplating the skandhas. Going back is like contemplating the skandhas, and beginning to realize that rushing is like arousing afflictions. A boat is for carrying water. Rushing is...

。爾雅云。大路曰奔中庭曰走。奔是走之盛貌也。隨之而不知去疾。迸者散走也。隨去速疾如散走也。溯者逆流也。既觀下合觀陰譬。四大下明觀煩惱次生病患。身病即是前之陰境。心病即是前煩惱境。無始常與病身相隨。未曾違逆故名為等。亦是先述不觀。故云情中不覺。今大分下明因觀前二而動病患。大謂四大且指色陰。以餘四陰轉成煩惱。稱為四分故云大分。分謂四分即前煩惱。前已觀陰復觀煩惱。故云俱觀。由此二觀擊動於色。故云衝擊脈藏。具如第八卷釋。以衝擊故令四時脈與五藏違。亦是五行相剋名違。故四毒蛇偏起成病。無量諸業下因觀三境以生諸業。亦初明不觀故不發。故尋常散善不發業相。今修下正明因觀以發業相。健謂已觀大分。病謂已觀病境。三皆曾觀故云不虧。因觀動業故云動生死輪。業相是能運。生死是所運。載生死之輪名生死輪。故大論云。生死輪載人諸煩惱結雜。曠野自在轉無能禁止者。先世業自作轉為種種形。業力為最大世界中第一。或善萌等者。明業相起損益不同。初句是善習因萌生相也。惡壞下明惡習因壞滅相也。善示下明善報果相也。惡來下明惡報果相也。以惡下明因觀于業而生魔事。文中但作生后之相。闕于不觀不發。因觀乃發之相。若望前文應云無始時來但順有漏。縱善

生惡滅。猶隨魔界。今觀于業令惡滅故。順於涅槃。以善生故順於菩提。魔懼出境方作留難。亦可由觀三境。雖生事善亦順菩提。雖滅事惡。亦順涅槃。以惡動故雙牒前文習報二惡。以善生故亦雙牒前文習報二善。若善滅惡生順魔界故。不為留難。若過下明由觀魔故出生諸禪。亦應云若不觀察宿習不現。由用觀故。即是現在行力所致。故動宿習有諸禪現。味凈橫豎。具如下禪境中明。禪有下明禪后發見。逸者縱恣也。若識下明見後生慢。用觀觀見見心暫息。故無智者謂得涅槃。故增上慢人非全無法。但是不了法門大小階位深淺。濫生矜高名增上慢。于增上法未得謂得而慢於他。此但通舉上慢之相。從小乘下別出大小各有其相。初小乘中橫計四禪為四果者。已如前說。大乘亦有魔來與記者。明大乘中因記生慢。故大品不和合品云。魔作比丘到菩薩所。作如是言。若菩薩于般若作證。得須陀洹乃至支佛。論七十七同。論八十又云。魔語菩薩。汝于諸佛受菩提記。父母兄弟姊妹等名某。若受著者成增上慢。身子舍眼等者。身子退大已后更經生死。義如見慢。小習若起先破見慢。故云見慢若靜等也。大品云等者。並且引于習小而已。次大品云有菩薩下。明生謗者。如大品云。不久行者聞深般若起謗墮泥犁中。隨喜品云。若菩薩

不久行六度。不多供養佛。不種善根不隨善友。不善自性空等取相迴向。不應為如是菩薩說深般若。乃至種智十八空等。如是菩薩聞必起謗。具如前信謗品等。故三藏菩薩外凡。及第二僧祇尚有謗義。內凡之人及第三祇方乃不謗。別教初心不謗者。教詮中道中道理深。知此深理故且免謗。此等下判三菩薩並屬於權。此十下判境位也。前八在凡可見。后二言在聖人方便者。既是圓教實道方便。方便望實名實為聖。圓是聖法令成極聖。人得聖法故云聖人。故知十境位並在凡。陰入下判境陰顯。則陰入境顯。餘九境隱。又余之九境發者則顯。未發者隱。又八下判境近遠。煩惱等七轉觀猶難。故名為遠。后之二境借使未觀已成方便。故名為近。又煩惱等去真猶遙。何況中道。故名為遠。后二不爾。是故名近。又若不下欲明互發先述其意。恐后發得不知進否。故須預說令識相貌。又此十發文雖標十。義乃二十名十雙故。縱除第十亦有十八。互發下正明互發。先列章門。前九相對故云九雙。后二不對但云七隻。七隻只是三四一雙。十中一一皆遍十境。又前之九雙正辨互發。后一但是收攝十境。判屬魔障。次第者下釋十雙也。初次不次各有三義。然初二對即三止觀。此不論于現在修觀。直是所發三相不同。故不同前大意中三。並結現

【現代漢語翻譯】現代漢語譯本不久行六度（paramita，到達彼岸的六種方法）。不多供養佛（Buddha，覺悟者）。不種善根不隨善友。不善自性空等取相迴向。不應為如是菩薩（Bodhisattva，有情眾生）說深般若（prajna，智慧）。乃至種智十八空等。如是菩薩聞必起謗。具如前信謗品等。故三藏菩薩外凡。及第二僧祇尚有謗義。內凡之人及第三祇方乃不謗。別教初心不謗者。教詮中道中道理深。知此深理故且免謗。此等下判三菩薩並屬於權。此十下判境位也。前八在凡可見。后二言在聖人方便者。既是圓教實道方便。方便望實名實為聖。圓是聖法令成極聖。人得聖法故云聖人。故知十境位並在凡。陰入下判境陰顯。則陰入境顯。餘九境隱。又余之九境發者則顯。未發者隱。又八下判境近遠。煩惱等七轉觀猶難。故名為遠。后之二境借使未觀已成方便。故名為近。又煩惱等去真猶遙。何況中道。故名為遠。后二不爾。是故名近。又若不下欲明互發先述其意。恐后發得不知進否。故須預說令識相貌。又此十發文雖標十。義乃二十名十雙故。縱除第十亦有十八。互發下正明互發。先列章門。前九相對故云九雙。后二不對但云七隻。七隻只是三四一雙。十中一一皆遍十境。又前之九雙正辨互發。后一但是收攝十境。判屬魔障。次第者下釋十雙也。初次不次各有三義。然初二對即三止觀。此不論于現在修觀。直是所發三相不同。故不同前大意中三。並結現

【English Translation】 English version He does not practice the Six Paramitas (paramita, six perfections to reach the other shore) diligently. He does not make abundant offerings to the Buddha (Buddha, the awakened one). He does not plant good roots or follow good friends. He is not skilled in taking the characteristics of emptiness of self-nature and directing them towards enlightenment. One should not speak of the profound Prajna (prajna, wisdom) to such a Bodhisattva (Bodhisattva, sentient being). Even the eighteen emptinesses of the wisdom of all kinds. Such a Bodhisattva will surely slander upon hearing this. As described in the previous chapter on faith and slander. Therefore, the Bodhisattvas of the Three Vehicles, who are still ordinary beings, and even in the second asamkhya-kalpa, still have the possibility of slander. Only those who are inner ordinary beings and in the third asamkhya-kalpa will not slander. Those who are at the initial stage of the Separate Teaching do not slander because the teaching explains the profound Middle Way. Knowing this profound principle, they are spared from slander. The following judges that the three Bodhisattvas all belong to the provisional. The following ten judges the realms and positions. The first eight are visible in the ordinary realm. The latter two, which speak of the expedient means of the sages, are expedient means of the perfect teaching and the true path. Expedient means are named 'real' in relation to the real. The perfect teaching is the sacred law that leads to ultimate holiness. People attain the sacred law, hence they are called sages. Therefore, it is known that the ten realms and positions are all in the ordinary realm. The following judges that the realm of the skandhas (skandha, aggregates) and entrances is manifest. If the skandhas and entrances are manifest, then the realm of the skandhas and entrances is manifest. The other nine realms are hidden. Furthermore, if the other nine realms are developed, then they are manifest. If they are not developed, then they are hidden. The following eight judges the proximity and distance of the realms. It is still difficult to transform and contemplate the seven, such as afflictions. Therefore, they are called distant. The latter two realms, even if they have not been contemplated, have already become expedient means. Therefore, they are called near. Furthermore, afflictions are still far from the truth, let alone the Middle Way. Therefore, they are called distant. The latter two are not like that. Therefore, they are called near. Furthermore, if one does not wish to clarify the mutual arising, one should first state the intention. Fearing that those who develop later will not know whether to advance or not, it is necessary to explain in advance so that they can recognize the characteristics. Furthermore, although this text on the ten developments marks ten, the meaning is actually twenty, hence the name 'ten pairs'. Even if the tenth is removed, there are still eighteen. The following clarifies the mutual arising. First, list the chapter headings. The first nine are relative, hence the name 'nine pairs'. The latter two are not relative, but are called 'seven singles'. The seven singles are just one pair of three and four. Each of the ten pervades the ten realms. Furthermore, the first nine pairs correctly distinguish the mutual arising. The latter one is just a collection of the ten realms, judged to belong to demonic obstacles. The following explains the ten pairs in order. The initial order and non-order each have three meanings. However, the first two pairs are the three kinds of cessation and contemplation. This does not discuss the present practice of contemplation. It is simply that the three characteristics that are developed are different. Therefore, it is different from the three in the previous general meaning. And conclude the present.

文成三種相。今言不次法者。皆是法界名為不次。發修二種不名為頓。但為相對辨異如文。又發修易見故在前釋。法義稍廣故在後釋。初文法者舉文自為十。例亦應更云陰入為法界者也。所言眼等為寂靜門者。具如第四卷引。何須舍此等者。不同二乘舍此生死求彼涅槃。篋謂笥也。盛寶之篋故云寶篋。此經能盛實相寶故。方丈託疾者。凈名自念寢疾于床。世尊大慈寧不垂愍。佛知其念。夙鑒機緣。命諸聲聞及諸菩薩。咸述昔屈皆辭不堪。時會因茲聞被彈事。復聞文殊受命問疾。雖承佛旨仍嘆難酬。大眾由斯欽風慕德。無數千萬隨從往觀。已為諸來國王大臣。因疾廣譚無常速朽。文殊才至述佛遣命。然後自問疾之生滅。大士廣答調伏慰喻。廣說菩薩不思議事。及觀眾生為畢竟空。佛道斯通不二門啟。室納高座香飯普熏。令招去華之譏。致受禮座之屈。二大士縱辯非二乘所知。嘆仰大乘成生酥益。及諸大士咸會醍醐。斯教得興皆由託疾。疾益既畢推功有歸。還詣庵園覆宗印定。以能因時觀己他疾皆法界故。至果能以疾益於他。故使凈名疾為化道。一切諸法悉在疾中。如唐請菩提像。使王策親至其室。既致敬已欲題壁記。壁乃目前久行不至。息心欲出近遠如初。嘆不思議蹤今猶未滅。雙林現病者。佛在雙林因告背痛。托純陀

【現代漢語翻譯】現代漢語譯本成就三種智慧之相。現在所說『不次法』，都是指法界，名為『不次』。發起修行這兩種情況，不能稱為『頓』，只是爲了相對比較而區分，就像經文所說的那樣。而且，發起和修行比較容易理解，所以在前面解釋。佛法的義理稍微廣博，所以在後面解釋。最初的『文法』，是舉出經文字身作為十種法界的一個例子。按照這個例子，也應該說『陰、入』是法界。所說的『眼等為寂靜門』，詳細內容在第四卷已經引用過了。為什麼要捨棄這些呢？這是因為不同於二乘行人捨棄生死，去追求涅槃。『篋』指的是箱子，是盛放珍寶的箱子，所以稱為『寶篋』。這部經能夠盛載實相之寶。『方丈託疾』指的是，維摩詰自己想到自己臥病在床，世尊大慈大悲，難道不會憐憫我嗎？佛知道他的想法，早就預見到這個機緣，於是命令各位聲聞和菩薩，都去探望，但大家都推辭說自己不堪勝任。當時法會上因此聽到了大家被維摩詰呵斥的事情，又聽說文殊菩薩接受佛的命令去問候病情。文殊菩薩雖然接受了佛的旨意，仍然感嘆難以勝任。大眾因此欽佩維摩詰的風範和德行，無數千萬的人跟隨文殊菩薩前去探望。維摩詰已經為前來的國王大臣們，因為生病而廣泛談論無常迅速朽壞的道理。文殊菩薩才剛到，就轉述了佛的命令，然後自己詢問疾病的生滅。維摩詰大士廣泛地回答，調伏和慰喻他們，廣泛地宣說菩薩不可思議的事情，以及觀察眾生畢竟空寂的道理。佛道因此通達，不二法門開啟。房間里容納高大的座位，香飯普遍薰香，以至於招來天女散花的譏諷，接受了受禮讓座的禮遇。兩位大士縱橫辯論，不是二乘所能理解的，讚歎仰慕大乘，成就了生酥的利益，以及各位大士都匯聚在一起，成就了醍醐的利益。這種教法能夠興盛，都是因為維摩詰託病。疾病的利益既然完畢，就把功勞歸還於佛。回到庵園，再次印證宗門。因為能夠隨時觀察自己和他人的疾病都是法界，所以最終能夠用疾病來利益他人。因此，維摩詰的疾病成爲了教化的途徑。一切諸法都在疾病之中。就像唐朝迎請菩提像，讓國王親自到他的房間。已經表達了敬意，想要在墻上題字，但是墻就在眼前，卻好像很久都無法到達。平息心念想要出去，近處和遠處都和最初一樣。感嘆不可思議的軌跡，現在還沒有消失。『雙林現病』指的是，佛在雙林樹下，因為告訴阿難自己背痛，而託付純陀

【English Translation】 English version Accomplishing the three kinds of wisdom appearances. Now, the so-called 'non-sequential Dharma' all refer to the Dharmadhatu (realm of reality), named 'non-sequential.' The arising of aspiration and practice, these two situations, cannot be called 'sudden'; they are only distinguished for relative comparison, just as the text says. Moreover, the arising of aspiration and practice is easier to understand, so it is explained earlier. The meaning of the Dharma is slightly broader, so it is explained later. The initial 'textual Dharma' is to cite the text itself as an example of the ten Dharmadhatus. According to this example, it should also be said that 'skandhas (aggregates), entrances' are the Dharmadhatu. The so-called 'eyes, etc., as the gates of tranquility,' the detailed content has been quoted in the fourth volume. Why abandon these? This is because it is different from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) practitioners abandoning birth and death to pursue Nirvana. 'Casket' refers to a box, a box for holding treasures, so it is called 'treasure casket.' This sutra can hold the treasure of true reality. 'Vimalakirti feigning illness' refers to Vimalakirti thinking to himself that he is lying ill in bed, and the World Honored One (Śākyamuni Buddha) is so compassionate, wouldn't he have pity on me? The Buddha knew his thoughts and foresaw this opportunity, so he ordered all the Śrāvakas (hearers) and Bodhisattvas to visit, but everyone declined, saying they were not competent. At that time, the assembly heard about everyone being scolded by Vimalakirti, and also heard that Mañjuśrī Bodhisattva had accepted the Buddha's order to inquire about the illness. Although Mañjuśrī accepted the Buddha's decree, he still lamented that it was difficult to fulfill. The assembly therefore admired Vimalakirti's demeanor and virtue, and countless millions of people followed Mañjuśrī Bodhisattva to visit. Vimalakirti had already widely discussed the principles of impermanence and rapid decay with the visiting kings and ministers because of his illness. As soon as Mañjuśrī arrived, he relayed the Buddha's order, and then asked about the arising and ceasing of the illness himself. The great being Vimalakirti answered extensively, subduing and comforting them, and extensively expounding the inconceivable matters of Bodhisattvas, as well as observing the emptiness of beings. The Buddha's path was thus penetrated, and the non-dual Dharma gate was opened. The room accommodated tall seats, and the fragrant rice universally perfumed the air, to the point of inviting the criticism of the scattering flowers by the goddesses, and receiving the courtesy of being offered a seat. The two great beings debated freely, which was not understood by the Two Vehicles, praising and admiring the Mahayana, accomplishing the benefit of ghee, and all the Bodhisattvas gathered together, accomplishing the benefit of the best ghee. This teaching was able to flourish because of Vimalakirti's feigned illness. Since the benefits of the illness were completed, the merit was returned to the Buddha. Returning to the hermitage, he once again confirmed the Zen school. Because he was able to observe at any time that his own and others' illnesses were all the Dharmadhatu, he was ultimately able to benefit others with illness. Therefore, Vimalakirti's illness became a means of teaching. All Dharmas are in illness. Just like in the Tang Dynasty, when inviting the Bodhi image, the king personally went to his room. Having already expressed his respect, he wanted to inscribe words on the wall, but the wall was right in front of him, yet it seemed like he could not reach it for a long time. Calming his mind and wanting to go out, the near and far were the same as at the beginning. He sighed at the inconceivable traces, which have not yet disappeared. 'Manifesting illness in the twin trees' refers to the Buddha being in the twin Sala trees, and because he told Ananda that his back hurt, he entrusted it to Cunda.

請住廣開常宗。奇斥奪三修敷揚三點。答三十六問演五行十功德。六師翻邪十仙受道。如是等教現病斯興。業為法界中引法華者。罪福是業。由深達故故名法界。十方即十界。由達十界即法界故。見界理周名為深達。初文真也。空業破諸業故云此業能破業。次若眾生下假業也。即于空業遍達諸業。故以此業立於假業。次業與不業下。觀業中道。業即是假不業是空。假業名縛空業名脫。雙非二邊皆不可得。普門示現等者引物偏好且對三文。若現六界為縛。現二乘界名脫。佛菩薩界為雙照縛脫。自非證得法華三昧不思議身自在之業。安能現此三十三身。非縛非脫而現縛脫。何啻等者。啻者猶多也。方等師外其德猶多。何者。世方等師但只須判有漏業相。尚不能達業空業假。況復業中。今達業法界。何啻堪為世方等師。設有等者。既觀法界魔亦本如。設使於行猶有魔者。如藥涂屣堪任乘御。魔事如屣。圓觀如涂。觀魔即如。名堪乘御。能觀心性等者。觀三毒性尚名上定。況觀禪心為法界耶。以邪入正者。邪即是正見即法界。于見不動亦復如是。經文猶總。若分別者具如上文懺凈中說。以見為門結前以邪相也。門名能通。以邪入正即能通義。以見為侍結前于見不動。凈名云。菩薩于諸見而不動。于生死而不捨。即侍者義。凡言

【現代漢語翻譯】請住在廣闊而恒常的宗門中。奇特地斥責並奪取三種修行，廣泛宣揚三點（指空、假、中三諦）。回答三十六個問題，闡述五行和十種功德。六師外道（佛教以外的六種主要哲學流派的老師）放棄邪見，十仙（道教中的神仙）接受佛道。像這樣的教義，隨著眾生的病痛而應時興起。『業』作為法界（一切事物和現象的總體）中的引導，引導人們進入《法華經》的境界。罪與福都是業。因為深刻通達業的本質，所以稱為法界。十方（東、西、南、北、東南、西南、東北、西北、上、下）即是十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）。因為通達十界即是法界，所以見到諸界的真理周遍，稱為『深達』。第一段文字說的是真諦。空業（證悟空性的業）能破除各種業，所以說『此業能破業』。第二段『若眾生下』說的是假業。即在空業的基礎上普遍通達各種業，所以用這種業來建立假業。第三段『業與不業下』說的是觀業的中道。業即是假，不業是空。假業名為束縛，空業名為解脫。雙非二邊，即空和有兩邊都不可執著。『普門示現等者』是說，爲了適應眾生的不同偏好，而針對前面三種業（真、假、中）進行開示。如果示現六道（地獄、餓鬼、畜生、阿修羅、人、天）的境界，就是束縛；示現聲聞、緣覺的境界，名為解脫；示現佛菩薩的境界，就是同時照見束縛和解脫。如果不是證得了《法華經》的三昧（專注狀態），獲得了不可思議的身自在之業，怎麼能夠示現這三十三種身（觀世音菩薩的三十三種化身）呢？不是束縛，也不是解脫，卻能示現束縛和解脫。『何啻等者』，『啻』的意思是『還多』。與方等師（精通方等經典的出家人）相比，他的功德還要多。為什麼呢？因為世間的方等師只需要判斷有漏業（導致輪迴的業）的相狀，尚且不能通達業的空性和假性，更何況是業的中道呢？現在通達了業即法界，豈止是堪為世間的方等師呢？『設有等者』，既然觀照法界，那麼魔（障礙修行的力量）的本性也是如如不動的。假設在修行中仍然有魔的干擾，就像用藥物塗抹鞋子，可以用來乘坐駕馭。魔事就像鞋子，圓滿的觀照就像塗藥，觀照魔的本性即是如如不動，就叫做『堪任乘御』。『能觀心性等者』，能夠觀照貪嗔癡三毒的本性，尚且可以稱為上等的禪定，更何況是觀照禪心為法界呢？『以邪入正者』，邪見即是正見，正見即是法界。對於見解不動搖，也是如此。經文只是總體的概括，如果要分別解釋，詳細的內容如前面懺悔清凈中所說。『以見為門』，總結前面所說的邪見之相。門，是能夠通達的意思。以邪入正，就是能夠通達的含義。『以見為侍』，總結前面所說的對於見解不動搖。《凈名經》（《維摩詰所說經》）說：『菩薩對於各種見解都不動搖，對於生死輪迴也不捨棄。』這就是侍者的含義。凡是說

【English Translation】 Please dwell within the vast and constant lineage. Uniquely rebuke and seize the three practices, widely propagate the three points (referring to the three truths of emptiness, provisional existence, and the middle way). Answer thirty-six questions, expound on the five aggregates and ten merits. The six heretical teachers (teachers of the six major philosophical schools outside of Buddhism) abandon their wrong views, and the ten immortals (deities in Taoism) receive the Buddhist path. Teachings such as these arise in response to the illnesses of sentient beings. 'Karma' serves as a guide within the Dharmadhatu (the totality of all things and phenomena), leading people into the realm of the Lotus Sutra. Sin and merit are both karma. Because of deeply understanding the essence of karma, it is called Dharmadhatu. The ten directions (east, west, south, north, southeast, southwest, northeast, northwest, above, below) are the ten realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas). Because understanding the ten realms is the Dharmadhatu, seeing the truth of all realms pervades, it is called 'deep understanding'. The first passage speaks of the true truth. Empty karma (karma of realizing emptiness) can break all karmas, so it is said 'this karma can break karma'. The second passage 'If sentient beings below' speaks of provisional karma. That is, on the basis of empty karma, universally understand all karmas, so use this karma to establish provisional karma. The third passage 'Karma and non-karma below' speaks of observing the middle way of karma. Karma is provisional existence, non-karma is emptiness. Provisional karma is called bondage, empty karma is called liberation. Doubly negating the two extremes, that is, neither emptiness nor existence can be clung to. 'Universal manifestation etc.' means that in order to adapt to the different preferences of sentient beings, teachings are given in response to the previous three karmas (true, provisional, middle). If manifesting the realm of the six paths (hell-beings, hungry ghosts, animals, asuras, humans, devas), it is bondage; manifesting the realm of sravakas and pratyekabuddhas is called liberation; manifesting the realm of Buddhas and bodhisattvas is simultaneously illuminating bondage and liberation. If one has not attained the samadhi (state of concentration) of the Lotus Sutra and obtained the inconceivable body of the karma of freedom, how can one manifest these thirty-three bodies (the thirty-three manifestations of Avalokitesvara Bodhisattva)? It is neither bondage nor liberation, yet it can manifest bondage and liberation. 'What more etc.', 'more' means 'even more'. Compared with the masters of the Vaipulya Sutras (ordained people proficient in the Vaipulya Sutras), his merits are even greater. Why? Because worldly masters of the Vaipulya Sutras only need to judge the characteristics of defiled karma (karma that leads to reincarnation), and they cannot even understand the emptiness and provisionality of karma, let alone the middle way of karma? Now that one understands that karma is the Dharmadhatu, how can one not be worthy of being a worldly master of the Vaipulya Sutras? 'If there are equals', since one contemplates the Dharmadhatu, then the nature of demons (forces that hinder practice) is also immutable. Suppose there are still demonic disturbances in practice, it is like smearing medicine on shoes, which can be used to ride and control. Demonic affairs are like shoes, perfect contemplation is like applying medicine, contemplating the nature of demons is immutable, which is called 'worthy of riding and controlling'. 'Being able to contemplate the nature of the mind etc.', being able to contemplate the nature of the three poisons of greed, anger, and ignorance can still be called superior samadhi, let alone contemplating the mind of Chan as the Dharmadhatu? 'Taking the wrong to enter the right', wrong views are right views, and right views are the Dharmadhatu. Not wavering in one's views is also the same. The sutra text is only a general summary, if you want to explain it separately, the detailed content is as mentioned in the previous repentance and purification. 'Taking seeing as the door', summarizes the previously mentioned aspect of wrong views. Door means being able to penetrate. Taking the wrong to enter the right means being able to penetrate. 'Taking seeing as a servant', summarizes the previously mentioned not wavering in one's views. The Vimalakirti Sutra says: 'Bodhisattvas do not waver in various views, and they do not abandon samsara.' This is the meaning of a servant. Whenever it is said

侍者能隨順人。見隨觀轉任觀所照。見即法界無處不隨。還是煩惱耳者。略判同異。別說則慢有八種。此屬增上。煩惱中利鈍不專增上。今從通說亦屬煩惱。無慢空也。大慢假也。真出假位現種種形調伏眾生。故名大慢。大經三十云。菩薩若見眾生有憍慢者。現為大慢。雙非屬中例應可見。若但見於空等者。但深觀空空體本妙。眾生情隔謂空不空。故今達空即是法界。從空所現即是俗也。對空不空三諦義足。底惡等者。底惡即是陰等八境。下劣二乘。即二乘境尚是法界。況三菩薩。又菩薩下重寄權實以顯三諦。權是俗。實是真。雙非顯中。是一一下結如文。雜不雜中言適發陰入者。但發陰解亦名為發。交橫並沓者。互動而起為交橫。雙雙俱起名之為並。相次而起名之為沓。又復並者必在同類。如禪與見煩惱與禪。不可並起。余例可知。次不次雜不雜皆論具不具者。次具可知。不次具者。雖見諸境無非法界。所起亦有具不具故。所起雜二義準知。言總別者。總謂總都。都起十境故名總具。雖具起十。於一一中頭數不足名總不具。總中欠一故名為別。別中又欠名別不具。九中一一復頭數不足名別不具。故下成不成中。指此文云具不具中止明頭數。今明體分始終者。于頭數中皆有始終。次明橫豎中。云通名背舍名橫法者。以

【現代漢語翻譯】現代漢語譯本侍者能夠隨順他人，所見隨著觀察而轉變，任由觀察所照耀。所見即是法界，無處不隨順。那麼，『還是煩惱』指的是什麼呢？略作判斷，相同與不同之處在於：如果分別來說，慢有八種，這裡屬於增上慢。煩惱中，利根和鈍根並不專指增上慢，現在從普遍意義上來說，也屬於煩惱，因為沒有慢就沒有空。大慢是虛假的，從真實進入虛假的位置，顯現種種形態來調伏眾生，所以稱為大慢。《大經》第三十卷說：『菩薩如果見到眾生有驕慢的，就示現為大慢。』雙非（既非空也非不空）屬於中道，按照慣例應該是可以見到的。如果只是見到空等等，只是深刻地觀察空，空的本體本來就很微妙。眾生的情識隔閡，認為空不是空，所以現在通達空就是法界，從空所顯現的就是俗諦。對應空與不空，三諦的意義就完備了。『底惡等』指的是，底惡就是陰等八種境界。下劣的二乘，即使二乘的境界尚且是法界，更何況三菩薩。而且菩薩在這裡著重寄託權實二智來彰顯三諦。權智是俗諦，實智是真諦，雙非則顯現中諦。每一句都按照原文進行總結。在『雜不雜』中提到『適發陰入』，只要發起陰解，也可以稱為發。『交橫並沓』指的是，互動而起稱為交橫，雙雙一起稱為並，相繼而起稱為沓。而且，並一定發生在同類事物之間，比如禪定與見解，煩惱與禪定，不可能並在一起，其餘情況可以依此類推。接下來『次不次』、『雜不雜』都是討論具足與不具足。『次具』可以理解。『不次具』指的是，雖然見到各種境界沒有不是法界的，但所生起的也有具足與不具足的情況。所生起的雜與不雜，可以參照這兩種情況來理解。『總別』指的是，總指的是全部，全部生起十種境界，所以稱為總具。雖然具足生起十種，但在每一種中，頭數不足，稱為總不具。總中缺少一種，所以稱為別。別中又缺少，稱為別不具。九種中每一種的頭數都不足，稱為別不具。所以下面在『成不成』中，指著這段文字說，具足與不具足只說明頭數。現在說明體分始終，在頭數中都有始終。接下來說明橫豎中，普遍稱為背舍，稱為橫法，是因為……

【English Translation】 English version The attendant can accord with people. What is seen changes with observation, allowing the observation to illuminate. What is seen is the Dharmadhatu (法界), according with everything everywhere. Then, what does 'still afflictions' refer to? To briefly judge, the similarity and difference lie in: if speaking separately, there are eight kinds of arrogance, and this belongs to increased arrogance (增上慢). Among afflictions, sharp and dull faculties do not specifically refer to increased arrogance. Now, speaking generally, it also belongs to afflictions, because without arrogance, there is no emptiness. Great arrogance is false; entering the false position from the true, manifesting various forms to subdue sentient beings, therefore it is called great arrogance. The Great Sutra, volume thirty, says: 'If a Bodhisattva sees sentient beings with pride and arrogance, they manifest as great arrogance.' Neither-both (雙非) (neither empty nor not empty) belongs to the Middle Way, and according to convention, it should be visible. If only seeing emptiness, etc., just deeply contemplate emptiness; the essence of emptiness is originally subtle. Sentient beings' emotions are separated, thinking emptiness is not emptiness, so now understanding emptiness is the Dharmadhatu; what manifests from emptiness is the conventional truth (俗諦). Corresponding to emptiness and non-emptiness, the meaning of the Three Truths is complete. 'Base evils, etc.' refers to, base evils are the eight realms such as the skandhas (陰). Inferior Two Vehicles (二乘), even the realm of the Two Vehicles is still the Dharmadhatu, let alone the Three Bodhisattvas. Moreover, Bodhisattvas here emphasize entrusting provisional and real wisdom to manifest the Three Truths. Provisional wisdom is the conventional truth, real wisdom is the ultimate truth, and neither-both manifests the middle truth. Each sentence is summarized according to the original text. In 'mixed and unmixed', it mentions 'appropriately arising skandhas entering', as long as the understanding of the skandhas is initiated, it can also be called arising. 'Intersecting, parallel, and successive' refers to, arising interactively is called intersecting, arising together in pairs is called parallel, and arising successively is called successive. Moreover, parallel must occur between similar things, such as meditation and views, afflictions and meditation, which cannot arise in parallel; other situations can be understood by analogy. Next, 'sequential and non-sequential', 'mixed and unmixed' all discuss completeness and incompleteness. 'Sequential completeness' can be understood. 'Non-sequential completeness' refers to, although seeing various realms that are not other than the Dharmadhatu, what arises also has completeness and incompleteness. The arising of mixed and unmixed can be understood by referring to these two situations. 'Total and separate' refers to, total means all, all ten realms arise, so it is called total completeness. Although all ten arise completely, in each one, the number of items is insufficient, called total incompleteness. Lacking one in the total is called separate. Lacking again in the separate is called separate incompleteness. The number of items in each of the nine is insufficient, called separate incompleteness. So below, in 'accomplishment and non-accomplishment', pointing to this passage, it says that completeness and incompleteness only explain the number of items. Now explaining the beginning and end of the substance, there is a beginning and end in the number of items. Next, explaining horizontal and vertical, universally called back-abandonment, called horizontal Dharma, is because...

禪望禪名之為橫。又初禪中具有根本味凈等法。故名為橫。然以味望凈雖有淺深並在初禪。故名為橫。言發七背舍名橫不具者。滅受想中闕此一故。余法例者從如發四禪下。借禪例釋橫豎等相。自餘九境準禪應知。然余境中雖有橫豎不及禪中最為委悉。欲略說者。初陰入境既不論發不論橫豎具不具等。次煩惱中利鈍使足名為橫具。利中單復訖至無言。名為豎具。鈍中剎那至重三毒。名為豎具。不具比說。病中四大五藏及鬼魔等。名之為橫。相生相剋名之為豎。具與不具比說可知。業中蔽度相對名之為豎。蔽度彼彼各自相望。名之為橫。魔中三種名之為橫。先惡后善及墮二乘。名之為豎。見中具起外及佛法。名之為豎。四句四門相望為橫。慢中謂得諸禪。名之為橫。謂得初果乃至四果。名之為豎。二乘中四諦相望。名之為橫。因緣相望。名之為豎。又二乘相望。名之為豎。又四諦中二二相望。及因緣中以智望境。亦名為橫。菩薩中當位自行。名之為橫。三教相望。名之為豎。修不修者。下文云作意不作意名異義同。如下煩惱境中說者。下煩惱境無修發句。但有煩惱諸法及法身等。各三十六。今但指彼句法為例。法則不同。若欲分別三十六句。先識修發各四句相。一句各四成三十二。修發二四各初二句意義可知。各下二句

應須略辨。初修后不修名第三句。一向緣理名第四句。初修后不成名第三句。發時緣理名第四句。用此參互成三十二。問。下之九境不發無修。何故十境皆云修發。答。此須分別。若觀陰發陰是通修通發。觀陰發九是通修別發。若觀煩惱發下八境。是別修別發。若觀煩惱而生陰解。是別修通發。又若觀通途煩惱而發宿習煩惱。亦名通修別發。若觀宿習貪慾而發宿習瞋恚。亦名別修別發。又若觀陰入陰解未起是修而不發。若發生陰解及下九境未能進觀。名發而不修。亦修亦發不修不發。準此可知。又若觀通途煩惱而發宿習煩惱。亦名修發。餘九亦爾。故下九境名為修發。況復隨人作意欲修有發不發。故亦九境通名修發。修發既成十六句。發修又成一十六句。並根本四句合為三十六句。然須思擇使義不濫。益不益者。問。何故善惡俱論損益。答。以隨宿習諸境輕重。及現觀力純雜不同。是故各有損益差別。于中應須先判善惡次辨損益。如陰入境體是無記不論善惡。因觀無記發於善惡。用觀不同則有損益。若煩惱慢病通皆是惡。禪及后二通皆是善。業魔見境通善不善。如業中六度為善六蔽為惡。魔現惡相及令墮惡。即是惡攝。若現善相及令墮善。並二乘等即是善也。見中外外以惡為本。亦能起善。附佛法起以善為本。亦有于

【現代漢語翻譯】應須略作辨析。『初修后不修』名為第三句，『一向緣理』名為第四句。『初修后不成』名為第三句，『發時緣理』名為第四句。用這些相互參照，可以構成三十二句。問：下面的九境不發無修，為何十境都說修發？答：這需要分別看待。如果觀陰而發陰，是通修通發。觀陰而發九境，是通修別發。如果觀煩惱而發下八境，是別修別發。如果觀煩惱而生陰解，是別修通發。又如果觀通途煩惱而發宿習煩惱，也名為通修別發。如果觀宿習貪慾而發宿習瞋恚，也名為別修別發。又如果觀陰入陰解未起，是修而不發。如果發生陰解及下九境，未能繼續進觀，名為發而不修。亦修亦發，不修不發，依此準則可以瞭解。又如果觀通途煩惱而發宿習煩惱，也名為修發，其餘九境也是如此。所以下面的九境名為修發。更何況隨人作意，想要修習，有發與不發的情況，所以這九境都通稱為修發。修發既然構成十六句，發修又構成一十六句，加上根本的四句，合為三十六句。然而需要仔細思考選擇，使意義不混淆。關於益與不益的問題。問：為何善惡都要討論損益？答：因為隨著宿習諸境的輕重，以及現觀之力的純雜不同，所以各有損益的差別。其中應該先判斷善惡，再辨別損益。例如陰入境的體性是無記，不討論善惡。因為觀無記而發於善惡，用觀不同則有損益。如果煩惱、慢、病等通常都是惡。禪及后二者通常都是善。業、魔、見境，通於善與不善。如業中，六度為善，六蔽為惡。魔現惡相及令人墮落惡道，就是惡所攝。如果現善相及令人趨向善道，以及二乘等，就是善。見中，外道以惡為根本，也能生起善。附佛法而起，以善為根本，也有...

【English Translation】 It is necessary to briefly discern. 'Initially cultivating, later not cultivating' is called the third phrase. 'Always according to principle' is called the fourth phrase. 'Initially cultivating, later not succeeding' is called the third phrase. 'Arising according to principle' is called the fourth phrase. Using these inter-references, thirty-two phrases can be formed. Question: The lower nine realms do not arise without cultivation. Why do all ten realms speak of cultivation and arising? Answer: This needs to be distinguished. If observing skandhas (form, feeling, perception, mental formations, consciousness) and arising skandhas, it is universal cultivation and universal arising. Observing skandhas and arising the nine realms, it is universal cultivation and specific arising. If observing afflictions (kleshas) and arising the lower eight realms, it is specific cultivation and specific arising. If observing afflictions and generating understanding of skandhas, it is specific cultivation and universal arising. Furthermore, if observing common afflictions and arising habitual afflictions, it is also called universal cultivation and specific arising. If observing habitual greed and arising habitual hatred, it is also called specific cultivation and specific arising. Furthermore, if observing skandhas entering and understanding of skandhas has not arisen, it is cultivation without arising. If understanding of skandhas and the lower nine realms arise, but one cannot continue to advance in observation, it is called arising without cultivation. Also cultivating and also arising, neither cultivating nor arising, according to this principle, it can be understood. Furthermore, if observing common afflictions and arising habitual afflictions, it is also called cultivation and arising, the remaining nine realms are also like this. Therefore, the lower nine realms are called cultivation and arising. Moreover, according to a person's intention, wanting to cultivate, there are situations of arising and not arising, so these nine realms are all commonly called cultivation and arising. Since cultivation and arising form sixteen phrases, arising and cultivation also form sixteen phrases, adding the fundamental four phrases, totaling thirty-six phrases. However, it is necessary to carefully consider and choose, so that the meaning is not confused. Regarding the question of benefit and non-benefit. Question: Why do both good and evil discuss loss and gain? Answer: Because according to the lightness and heaviness of habitual realms, and the purity and impurity of the power of present observation, therefore there are differences in loss and gain. Among them, one should first judge good and evil, and then distinguish loss and gain. For example, the nature of skandhas entering realms is neutral (avyākrta), not discussing good and evil. Because observing the neutral and arising good and evil, using different observations, there are loss and gain. If afflictions, arrogance (māna), illness, etc., are usually evil. Dhyana (meditation) and the latter two are usually good. Karma (action), Mara (demon), and views (drsti) are common to good and non-good. For example, in karma, the six perfections (pāramitās) are good, the six obscurations are evil. Mara manifesting evil appearances and causing one to fall into evil paths is included in evil. If manifesting good appearances and causing one to move towards good paths, as well as the two vehicles (śrāvakayāna and pratyekabuddhayāna), etc., are good. In views, external paths take evil as their root, but can also give rise to good. Attaching to the Buddha's Dharma and arising, takes good as its root, and there are also...

惡。次明損益者。照即是觀靜即是止。雖具善惡然由觀力。若觀善惡如眾流入海風益求羅。則一向為益。隨境而轉妨修止觀。則一向為損。故卷初云。隨之牽人向惡道等。雖損止觀復宜以觀照其昏障。或宜以止寂其散障。故前文云以觀觀昏。以止止散等。此則諸境損複名益。障而非障即此意也。若諸境起不復修觀。但倚此境以為自得。此則益複名損。例之可知。后之二境雖有損義觀道易正。互損互益及俱損益例此可知。難易中亦言善惡者。如損益中說。但須更辨難易相耳。莫謬去取者。即初文云不可隨不可畏也。皆以止觀研之者。即初文云以觀觀昏等也。乃至十法出沒研核。次明三障中雲二乘等是業障者。有出世業且屬業攝。又思力勝故。亦得名業。又二乘亦是無漏業成。菩薩境者。三人不同三藏有漏。通初二地同於三藏。三地已上同於學人。八地已上同無學人。成漏無漏業。別教住行望通教說。十向非漏非無漏業。登地證同不名為境。分別雖爾。若據為障並在初心。義通於后故此分別。若爾。前五是有漏應是有漏業。亦是業障攝。答。通論十境者無不具三障。今且隨名便及隨增勝說。若以余境望自名為報陰及以煩惱等。是故今別以二乘及菩薩名為業障攝。又此無漏等並據宿因。若先已證則應出界。那更於今方復論發

。況復望圓名之為障。故云不至五品六根。次釋四魔中。業禪二乘菩薩行陰攝者。業中善業及以禪等。並起善行故屬於行。況行陰中所攝寬多。故小乘中通大地十。大善地十。大煩惱地六。大不善地二。小煩惱地十。及十四不相應行。大乘中遍行五。別境五。大善地十一。隨煩惱二十。不定四。大小乘中諸心所法。除受想已並行陰攝。故善業等併爲大善及通大地不相應行等之所攝也。餘者並在煩惱魔中之所攝也。問。俱舍中雲。蘊不攝無為。何以行陰攝於二乘菩薩兩境。答。彼明取陰不攝無為。今明未證實道之前仍屬於陰。現在發習猶是有為。魔名等者。奪慧命故破法身故。問。何以止屬於身。答。若福慧相對。止即屬福福屬於身。若智斷相對。斷屬解脫。解脫現身調伏眾生。若爾。但屬應身何關法身。答。止體寂故即是法身。觀體用故即是般若。況三身體一。應即法故。魔名磨訛等者。古譯經論魔字從石。自梁武來謂魔能惱人字宜從鬼。故使近代釋字訓家釋從鬼者。云釋典所出。故今釋魔通存兩意。若云奪者即從鬼義。若云磨訛是從石義。若準此義訛字從金謂去銳也。能摧止觀利用故也。若從言者謂偽謬耳。詩云。人之訛言茍亦無信。若存言義復順從鬼。現無漏像而宣謬言。由偽無信逸止暗觀。又訛動也則通二義。

【現代漢語翻譯】現代漢語譯本況且希望圓滿反而成了障礙，所以說不能達到五品位，六根不清凈。接下來解釋四魔中，業魔、禪魔被二乘（聲聞乘和緣覺乘）和菩薩的行陰所攝的情況。業魔中的善業以及禪定等，都是發起善行的，所以屬於行陰。而且行陰所包含的範圍很廣，所以小乘中包括大地法十種，大善地法十種，大煩惱地法六種，大不善地法二種，小煩惱地法十種，以及十四種不相應行法。大乘中包括遍行心所五種，別境心所五種，大善地法十一種，隨煩惱心所二十種，不定心所四種。大小乘中所有的心所法，除了受和想之外，都由行陰所攝。所以善業等都被大善地法以及通大地法、不相應行法等所包含。其餘的都包含在煩惱魔中。問：在《俱舍論》中說，蘊不包括無為法，為什麼行陰能包括二乘和菩薩的兩種境界呢？答：那裡說的是取蘊不包括無為法。現在說的是在沒有真正證得道之前，仍然屬於陰。現在所發起的習氣仍然是有為法。魔的名字等，是因為奪取智慧的生命，破壞法身。問：為什麼只屬於身呢？答：如果福慧相對，止就屬於福，福屬於身。如果智斷相對，斷屬於解脫，解脫現身調伏眾生。如果這樣，只屬於應化身，和法身有什麼關係呢？答：止的本體是寂靜的，就是法身。觀的本體是作用，就是般若。況且三身本來就是一體，應化身就是法身。魔的名字是磨訛（Mó é）等，古代翻譯的經論中，魔字是從石字旁。從梁武帝時開始，認為魔能惱人，字應該從鬼字旁。所以近代解釋字義的學者解釋為從鬼字旁。說是佛經里出來的。所以現在解釋魔字，兩種意思都保留。如果說是『奪』，就是從鬼的意思。如果說是『磨訛』，就是從石的意思。如果按照這個意思，訛字從金字旁，是去掉銳利的意思，能摧毀止觀的利用。如果從言字旁，就是虛偽謬誤的意思。《詩經》說：『人的虛假言論，實在是沒有信用。』如果保留言字旁的意思，又順從鬼字旁，現出無漏的形象而宣揚虛謬的言論，因為虛偽無信而放縱止觀。而且訛字有動搖的意思，那就兩種意思都通了。

【English Translation】 English version Moreover, hoping for perfection becomes an obstacle, hence it is said that one cannot reach the fifth rank, and the six roots are not clear. Next, explaining the four Māras (demons), the Karma Māra and Dhyana Māra are included in the formation aggregate (行陰, xíngyīn) of the Two Vehicles (聲聞乘和緣覺乘, Shēngwén Chéng hé Yuánjué Chéng - Śrāvakayāna and Pratyekabuddhayāna) and Bodhisattvas. Good Karma in Karma Māra, as well as Dhyana (禪定, chándìng - meditation), etc., all initiate good deeds, so they belong to the formation aggregate. Moreover, the scope included in the formation aggregate is very broad, so in the Hinayana (小乘, Xiǎochéng - smaller vehicle), it includes the ten universal mental factors (大地法, dàdìfǎ), ten wholesome mental factors (大善地法, dàshàndìfǎ), six fundamental afflictions (大煩惱地法, dàfánnǎodìfǎ), two unwholesome mental factors (大不善地法, dàbùshàndìfǎ), ten secondary afflictions (小煩惱地法, xiǎofánnǎodìfǎ), and fourteen non-associated formations (不相應行法, bùxiāngyìng xíngfǎ). In the Mahayana (大乘, Dàchéng - great vehicle), it includes five universal mental factors (遍行心所, biànxíng xīnsuǒ), five object-specific mental factors (別境心所, biéjìng xīnsuǒ), eleven wholesome mental factors (大善地法, dàshàndìfǎ), twenty secondary afflictions (隨煩惱心所, suífánnǎo xīnsuǒ), and four variable mental factors (不定心所, bùdìng xīnsuǒ). All mental factors in both Hinayana and Mahayana, except for feeling (受, shòu - vedanā) and perception (想, xiǎng - saṃjñā), are included in the formation aggregate. Therefore, good Karma, etc., are all included in the great wholesome mental factors, as well as the universal mental factors, non-associated formations, etc. The rest are all included in the Klesha Māra (煩惱魔, fánnǎo mó - affliction demon). Question: In the Abhidharmakośa (俱舍論, Jùshèlùn), it is said that the aggregates do not include unconditioned dharmas (無為法, wúwéi fǎ - asaṃskṛta dharma), why can the formation aggregate include the two realms of the Two Vehicles and Bodhisattvas? Answer: It says there that the grasping aggregates do not include unconditioned dharmas. What is being said now is that before truly realizing the path, it still belongs to the aggregates. The habits now arising are still conditioned dharmas. The names of the Māras, etc., are because they seize the life of wisdom and destroy the Dharmakāya (法身, fǎshēn - Dharma body). Question: Why does it only belong to the body? Answer: If blessings and wisdom are relative, cessation (止, zhǐ - śamatha) belongs to blessings, and blessings belong to the body. If wisdom and cutting-off are relative, cutting-off belongs to liberation, and liberation manifests the body to tame sentient beings. If so, it only belongs to the Nirmāṇakāya (應化身, Yīnghuàshēn - transformation body), what does it have to do with the Dharmakāya? Answer: The substance of cessation is stillness, which is the Dharmakāya. The substance of contemplation is function, which is Prajñā (般若, Bōrě - wisdom). Moreover, the three bodies are originally one, and the Nirmāṇakāya is the Dharmakāya. The names of the Māras are 'Mó é' (磨訛) etc. In ancient translated scriptures and treatises, the character 'Mó' (魔) has the radical for 'stone' (石). Since Emperor Wu of Liang (梁武帝, Liáng Wǔdì), it has been thought that Māras can trouble people, so the character should have the radical for 'ghost' (鬼). Therefore, modern scholars who explain the meaning of characters explain it as having the radical for 'ghost', saying that it comes from the Buddhist scriptures. So now the explanation of the character 'Mó' retains both meanings. If it is said to 'seize', it means from the 'ghost' radical. If it is said to be 'Mó é', it means from the 'stone' radical. If according to this meaning, the character 'é' (訛) has the radical for 'gold' (金), meaning to remove sharpness, which can destroy the use of cessation and contemplation. If from the 'speech' radical (言), it means false and erroneous. The Book of Poetry (詩經, Shījīng) says: 'People's false words are indeed without credibility.' If retaining the meaning of the 'speech' radical, it also follows the 'ghost' radical, manifesting the image of non-outflow (無漏, wúlòu - anāsrava) while proclaiming false and erroneous words, because of falsehood and lack of credibility, indulging in cessation and contemplation in darkness. Moreover, the character 'é' also means to shake, then both meanings are connected.

從石從鬼通皆動壞止觀二法。次問下料簡。問可見。答中次出九雙。即以初二對三止觀。當知只是望昔宿習非為現修。故現修文無復三義。是則下七但是分別前二對耳。皆有次及不次及以雜故。昔因緣中雜毒等者。問。前句云昔因今緣。此句何以因緣在昔。答。以今修行望昔習種故昔為因。今助發者故今為緣。若過現各論皆具因緣。並以內心為因。知識教等以之為緣。故前後二文各隨一義意亦無殊。若宿生來唯為菩提雖有魔等。名為不雜。若兼名利縱有二乘菩薩佛境。亦名為雜。所因等者謂所依也。宿依何境依者則久。又所依中有強有弱。故依強弱有久不久。言粗細住乃至四禪者。以四禪等階級多故。故寄禪判。言云云者。乃至味凈及唸佛等。傳論強弱。又十境中見慢二乘菩薩。多依于禪。魔屬未到。煩惱業慢或禪后發。故得以禪判其強弱。善易發等者。善惡亦準損益中判。復以根遮四句判其難易。惡欲滅等四句判更不更者。初句表惡欲滅。故云告謝。如惡人共住。今欲永去。故云告謝。次善欲下表善欲生。故云相知。如良客初來。必先造主。故云相知。此善惡相一度來已不復更來。即是惡滅善生之相。次善欲下表善欲滅。如遇吉知兇應求勢助。故云求救。見此相已勤策身口。次惡欲下表惡欲生。如竊為惡求私輕罰恕

【現代漢語翻譯】現代漢語譯本：『從石從鬼』（指修行中遇到的障礙）都能夠擾亂止觀二法。接下來提問是爲了進一步辨析。問：『可見』（指可見的境界）。答：在回答中依次列出九雙（境界）。這是用最初的兩對境界來對應三種止觀。應當明白這只是針對過去宿習而言，並非指現在的修習。因此，現在的修習文中不再有三種含義。那麼，後面的七對境界只是分別前面的兩對境界而已。這些境界都有次第、無次第以及雜染的差別。過去因緣中夾雜毒藥等的情況。問：前面說『昔因今緣』，為什麼這裡說因緣都在過去？答：因為現在修行是相對於過去的習氣種子而言，所以過去是因。現在幫助引發，所以現在是緣。如果過去和現在分別來論，都具備因和緣。並且以內心作為因，知識教導等作為緣。所以前後兩段文字各自依據一種含義，意思也沒有什麼不同。如果宿世以來只是爲了菩提，即使有魔等，也稱為不雜。如果兼有名利，即使有二乘、菩薩、佛的境界，也稱為雜染。『所因等者』，是指所依。宿世所依的境界，所依的時間就長。而且所依的境界有強有弱，所以依據強弱有時間長短的差別。『言粗細住乃至四禪者』，因為四禪等階級很多，所以用禪定來判斷。『言云云者』，乃至味禪、凈禪以及唸佛等。傳論強弱。而且在十種境界中，見慢、二乘、菩薩，大多依于禪定。魔屬於未到地定。煩惱、業障、慢心或者在禪定之後產生，所以可以用禪定來判斷其強弱。『善易發等者』，善惡也按照損益中來判斷。再用根、遮四句來判斷難易。『惡欲滅等四句判更不更者』。第一句表示惡欲滅除，所以說『告謝』。如同惡人共同居住，現在想要永遠離開，所以說『告謝』。接下來『善欲下』表示善欲生起，所以說『相知』。如同好的客人初來，必定先拜訪主人，所以說『相知』。這種善惡的相一旦來過就不再來，就是惡滅善生的相。接下來『善欲下』表示善欲滅除，如同遇到吉祥知道有兇險，應該尋求幫助，所以說『求救』。見到這種相之後，勤奮地約束身口。接下來『惡欲下』表示惡欲生起，如同暗中做惡事，希望私下裡減輕懲罰，請求寬恕。

【English Translation】 English version: 'From stone, from ghost' (referring to obstacles encountered in practice) can all disturb the two practices of cessation and contemplation. The following questions are for further analysis. Question: 'Visible' (referring to visible realms). Answer: In the answer, nine pairs (of realms) are listed in order. This uses the first two pairs of realms to correspond to the three types of cessation and contemplation. It should be understood that this is only in relation to past habitual tendencies, not present practice. Therefore, the text on present practice no longer has three meanings. Then, the following seven pairs of realms are only distinguishing the previous two pairs. These realms all have differences in sequence, non-sequence, and impurity. In past causes and conditions, there are situations where poison is mixed in. Question: The previous sentence said 'past cause, present condition,' why does this sentence say that cause and condition are both in the past? Answer: Because present practice is in relation to past habitual seeds, so the past is the cause. The present helps to trigger it, so the present is the condition. If the past and present are discussed separately, both have cause and condition. And the inner mind is taken as the cause, and knowledge and teachings are taken as the condition. Therefore, the two passages before and after each follow one meaning, and the meaning is not different. If from past lives one is only for Bodhi (enlightenment), even if there are demons, it is called unmixed. If it is mixed with fame and profit, even if there are realms of Sravakas (voice-hearers), Pratyekabuddhas (solitary Buddhas), Bodhisattvas (enlightenment beings), and Buddhas, it is also called impure. 'What is caused, etc.' refers to what is relied upon. The realm that has been relied upon for a long time will be relied upon for a long time. And what is relied upon has strong and weak aspects, so according to the strength and weakness, there are differences in the length of time. 'Speaking of coarse and subtle dwelling, up to the four Dhyanas (meditative states),' because there are many levels such as the four Dhyanas, so use Dhyana to judge. 'Speaking of so on and so forth,' up to the taste of Dhyana, pure Dhyana, and mindfulness of the Buddha, etc. The transmission discusses strength and weakness. And in the ten realms, seeing arrogance, Sravakas, Pratyekabuddhas, and Bodhisattvas mostly rely on Dhyana. Mara (demon) belongs to the state before reaching Dhyana. Afflictions, karma, and arrogance may arise after Dhyana, so Dhyana can be used to judge their strength and weakness. 'Good is easy to arise, etc.,' good and evil are also judged according to benefit and harm. Then use the four sentences of root and cover to judge the difficulty. 'Evil desire to be destroyed, etc., the four sentences judge whether it is repeated or not.' The first sentence indicates that evil desire is to be destroyed, so it says 'bidding farewell.' Just like living with evil people, now wanting to leave forever, so it says 'bidding farewell.' Next, 'good desire down' indicates that good desire is about to arise, so it says 'knowing each other.' Just like a good guest coming for the first time, he must first visit the host, so it says 'knowing each other.' Once this appearance of good and evil has come, it will not come again, which is the appearance of evil being destroyed and good being born. Next, 'good desire down' indicates that good desire is about to be destroyed, just like encountering auspiciousness and knowing there is danger, one should seek help, so it says 'seeking help.' After seeing this appearance, diligently restrain body and mouth. Next, 'evil desire down' indicates that evil desire is about to arise, just like secretly doing evil deeds, hoping to privately reduce punishment, asking for forgiveness.

免官刑。故云求受。見此相已愿今身償不惡道受。此善惡相來已復來。即是惡生善滅之相。言四更者明數來不已。盡去聲呼。有人以第一第四平聲呼。第二第三去聲呼。甚失甚失。此中皆須口決等者。用道智法眼方可判他。若闕自力亦須憑教。如無文據仰推先達。凡情輒判誤累後生。故再誡云慎之勤之。謂慎勿謬判。勤加自行保重所受。◎

止觀輔行傳弘決卷第五之一

止觀輔行傳弘決卷第五之二

唐毗陵沙門湛然述

◎次私料簡中都十六番問答。初一問答總問諸境何故但十。如陰入境諸陰不同。煩惱種別亦復無量。諸病諸業乃至兩教二乘方便正行。三教菩薩諸位不同。故云法若塵沙境何定十。答意者實如所問。法性如地種子如境。觀行如雨發如抽芽。略以數法且至於十。次問十境下有九問答。為成通別四句故也。初通問起。次答中先答通句。文自為十。于初陰境義亦通十。但依二義陰必居初。下文雖云別當其首。此中文意且順於通。行人通以陰身為始。諸經通以陰為觀初。陰色在初故云諸經皆從色起。非但陰通於十。乃至菩薩義並通十。此中通者但據名通其義猶別。且如十境通得名陰。而從因果別陰等異。故義本別。陰境既爾。餘九亦然。初通名陰者。以陰為本陰境也。煩惱及業名為陰因

【現代漢語翻譯】免除官刑。所以說『求受』。見到這種景象后，希望今生償還，不再於惡道受苦。這種善惡之相來了又來，就是惡生善滅之相。說『四更』，是說明數目的到來不會停止。『盡』字要用去聲呼讀。有人把第一和第四個字用平聲呼讀，第二和第三個字用去聲呼讀，這是非常錯誤的。這裡面都需要口訣等，用道智和法眼才能判斷他人。如果缺乏自力，也需要依靠教法。如果沒有文獻依據，就要仰仗先達的推斷。用凡夫的感情隨意判斷，會貽誤後生。所以再次告誡說『慎之勤之』，意思是謹慎不要錯誤判斷，勤奮地自己修行，保重所受的教法。 ◎《止觀輔行傳弘決》卷第五之一 ◎《止觀輔行傳弘決》卷第五之二唐代毗陵沙門湛然著 ◎接下來是私人的料簡，共有十六番問答。第一個問答是總問，各種境界為什麼只有十種？比如陰入（skandha-āyatana，蘊和處）的各種陰不同，煩惱的種類也無數。各種疾病、各種業，乃至兩教（指聲聞乘和緣覺乘）二乘（指聲聞和緣覺）的方便正行，三教（指藏、通、別）菩薩的各種位次都不同。所以說，法如果像塵沙一樣多，境界怎麼能固定為十種呢？回答的意思是，確實像你所問的那樣。法性如大地，種子如境界，觀行如雨水，萌發如抽芽。這裡只是略舉數法，暫且說到十種。接下來問十境下有九個問答，是爲了成就通、別四句的緣故。首先是通問的開始，然後回答中先回答通句，文自分為十。在最初的陰境（skandha-viṣaya，五蘊境界）的意義上也貫通十種，但依據兩種意義，陰必定居於最初。下文雖然說『別當其首』，這裡文意暫且順從於通。修行人通常以陰身（skandha-kāya，五蘊之身）為開始，諸經通常以陰為觀行的開始。陰色（skandha-rūpa，色蘊）在最初，所以說諸經都從色開始。不僅僅是陰貫通於十種，乃至菩薩的意義也貫通於十種。這裡所說的『通』，只是根據名稱貫通，其意義仍然有區別。比如十境都通得名為陰，但從因果上來說，別陰等是不同的。所以意義的根本在於區別。陰境既然如此，其餘九種也是這樣。最初通名為陰，是因為以陰為根本，是陰的境界。煩惱和業被稱為陰因。

【English Translation】 Exempt from official punishment. Therefore, it is said 'seeking to receive'. After seeing this appearance, one hopes to repay in this life and not suffer in evil realms. This appearance of good and evil comes again and again, which is the appearance of evil arising and good ceasing. Saying 'four watches' means that the arrival of numbers will not stop. The word '盡 (jìn)' should be pronounced in the departing tone. Some people pronounce the first and fourth characters in the even tone, and the second and third characters in the departing tone, which is very wrong. Here, all need oral instructions, etc., and only with the wisdom of the path and the eye of Dharma can one judge others. If lacking self-reliance, one also needs to rely on the teachings. If there is no textual basis, one should rely on the inferences of predecessors. Arbitrary judgments with ordinary emotions will mislead future generations. Therefore, it is repeatedly warned, 'Be cautious and diligent', meaning be careful not to judge wrongly, diligently cultivate oneself, and cherish what has been received. ◎《Annotations on the Vimalakirti Sutra, Supplement and Commentary》Volume 5, Part 1 ◎《Annotations on the Vimalakirti Sutra, Supplement and Commentary》Volume 5, Part 2 Written by Venerable Zhanran, a monk of the Tang Dynasty from Piling ◎Next is the private selection, with sixteen rounds of questions and answers. The first question and answer is a general question: why are there only ten kinds of realms? For example, the various skandha-āyatana (aggregates and sense bases) are different, and the types of kleshas (defilements) are also countless. Various diseases, various karmas, and even the expedient and correct practices of the two teachings (Śrāvakayāna and Pratyekabuddhayāna), the two vehicles (Śrāvakas and Pratyekabuddhas), and the various positions of the Bodhisattvas of the three teachings (Triyāna) are all different. Therefore, it is said that if the dharmas are as numerous as dust and sand, how can the realms be fixed at ten? The meaning of the answer is that it is indeed as you asked. Dharma-nature is like the earth, seeds are like realms, contemplative practice is like rain, and sprouting is like budding. Here, only a few dharmas are briefly mentioned, and for the time being, we will talk about ten kinds. Next, there are nine questions and answers under the ten realms, which is for the sake of accomplishing the four sentences of common and distinct. First is the beginning of the general question, and then in the answer, the general sentence is answered first, and the text is divided into ten. In the meaning of the initial skandha-viṣaya (realm of the aggregates), it also penetrates the ten kinds, but according to the two meanings, the skandha must be in the beginning. Although the following text says 'distinct should be at the beginning', here the meaning of the text temporarily follows the general. Practitioners usually begin with the skandha-kāya (body of the aggregates), and the sutras usually begin with the skandha as the beginning of contemplation. The skandha-rūpa (form aggregate) is in the beginning, so it is said that all sutras begin with form. It is not only the skandha that penetrates the ten kinds, but even the meaning of the Bodhisattva also penetrates the ten kinds. The 'common' mentioned here only penetrates according to the name, and its meaning is still different. For example, the ten realms all commonly obtain the name skandha, but from the perspective of cause and effect, the distinct skandhas, etc., are different. Therefore, the root of the meaning lies in distinction. Since the skandha-viṣaya is like this, the remaining nine are also like this. The initial common name is skandha because it takes the skandha as the root, and it is the realm of the skandha. Kleshas and karma are called the cause of the skandha.

。病為陰患。魔為陰主。不欲令人出三界故。禪為善陰。且對十境故禪為善陰。若通論者。欲六人四乃至念處諸教伏位。並善陰攝。今以二乘為別陰等故不依通。見慢兩境名又陰因。因義同前文在後列。故云又耳。二乘菩薩雖未出界。義違生死內外不同。異於前八故云別也。又此境若發。界外陰攝故名為別。十義雖殊通未離陰。攝別從通故通名陰。九境攝別意亦如之。禪是無動等業者。對欲界動故云無動。業為煩惱用者。煩惱無業則無至於來果之用。續無動業文乘便釋之。故云業是煩惱用也。文意正言禪是煩惱用也雖在界系乃有長時受樂之用。故云用也。魔統欲界等者。雖統欲界意欲令人增三界結。釋梵二主並有統領。皆佛弟子厭患生死。故不得名煩惱主也。言別煩惱者。發出世心雖有煩惱不同前七。故名為別。此從因判也。若從果判。前七有通惑。后二有別惑。義通因果文意從因。又從果中復應須簡三種菩薩。如三藏菩薩未破通惑。亦名為別。是故應從初義為正。王今病重等者。阇王意以身瘡為病。如來耆婆以逆為病。問。阇王但有害父一逆。云何言五。答。一在五攝故總云五。逆即是業故業亦名病。魔能作病者。魔不疾人色身報命。但妒有道化其民屬。今言病者。冀因身病退菩提道。三災為外病者明禪亦名病。災

【現代漢語翻譯】現代漢語譯本：『病』指的是陰暗的困擾。『魔』是陰暗的主宰，不希望人們脫離三界。『禪』是善良的陰暗，因為它是針對十種境界而設立的，所以說是善良的陰暗。如果從普遍意義上來說，想要六人四果，乃至念處等教義的伏位，都屬於善良的陰暗所包含的範圍。現在因為要將二乘（聲聞乘和緣覺乘）作為特殊的陰暗等同看待，所以不依照普遍的說法。『見』和『慢』這兩種境界的名稱又可以稱為陰暗的原因。原因的意義與前面的文字相同，只是在後面列出，所以說是『又』。二乘和菩薩雖然沒有超出三界，但其意義與生死有所違背，內外也有所不同，與前面的八種不同，所以說是『別』。而且，這種境界如果發作，就屬於界外的陰暗所包含的範圍，所以稱為『別』。十種意義雖然不同，但總的來說沒有脫離陰暗，包含特殊的意義是從普遍的意義出發的，所以普遍的意義稱為陰暗。九種境界包含特殊的意義也是如此。『禪』是無動等業，因為它是針對欲界的動亂而設立的，所以說是『無動』。『業』是煩惱的作用，如果煩惱沒有業，就不會有達到未來果報的作用。接續『無動業』的文字，順便解釋它，所以說『業是煩惱的作用』。文字的意思正是說禪是煩惱的作用，雖然在界內，但有長時間享受快樂的作用，所以說是『用』。『魔』統領欲界等，雖然統領欲界，但其目的是想讓人增加三界的束縛。釋提桓因和梵天二位主宰都有統領，但他們都是佛的弟子，厭惡生死，所以不能稱為煩惱的主宰。說到『別煩惱』，發出世之心的人雖然有煩惱，但與前面的七種不同，所以稱為『別』。這是從原因來判斷的。如果從結果來判斷，前面的七種有共同的迷惑，後面的兩種有特殊的迷惑，意義貫通原因和結果，但文字的意思是從原因出發的。而且，從結果中還應該區分三種菩薩。例如，三藏菩薩沒有破除共同的迷惑，也可以稱為『別』。所以應該以最初的意義為正確。『國王現在病重』等，阿阇世王認為身體的瘡是病，如來和耆婆認為叛逆是病。問：阿阇世王只有殺害父親這一種叛逆，為什麼說是五種？答：一種包含在五種之中，所以總的說是五種。叛逆就是業，所以業也稱為病。『魔能製造疾病』，魔不會傷害人的色身和壽命，只是嫉妒有道之人，想轉化他的民眾和眷屬。現在說是疾病，是希望因為身體的疾病而退失菩提道。『三災是外病』，說明禪也稱為病。 English version: 'Illness' refers to dark troubles. 'Mara' is the master of darkness, not wanting people to escape the Three Realms. 'Dhyana' (禪, meditation) is a virtuous darkness, because it is established in response to the ten realms, so it is called a virtuous darkness. If speaking in a general sense, the positions of the Six Persons and Four Fruits (六人四果, stages of enlightenment in Theravada Buddhism), and even the teachings of the Four Foundations of Mindfulness (念處, Four Foundations of Mindfulness), are all included within the scope of virtuous darkness. Now, because we want to regard the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) as special darkness, we do not follow the general explanation. The names of the two realms of 'view' and 'conceit' (見慢, false views and arrogance) can also be called the cause of darkness. The meaning of 'cause' is the same as the previous text, but it is listed later, so it is called 'again'. Although the Two Vehicles and Bodhisattvas have not transcended the Three Realms, their meaning contradicts birth and death, and their inner and outer aspects are different, differing from the previous eight, so it is called 'separate'. Moreover, if this realm arises, it belongs to the darkness outside the realm, so it is called 'separate'. Although the ten meanings are different, generally speaking, they have not departed from darkness. Including the special meaning is based on the general meaning, so the general meaning is called darkness. The intention of including the special meaning in the nine realms is also the same. 'Dhyana' is karma such as non-movement (無動, immobility), because it is established in response to the disturbance of the desire realm, so it is called 'non-movement'. 'Karma' is the function of afflictions (煩惱, kleshas); if afflictions have no karma, there will be no function of reaching the future result. Continuing the text of 'immobile karma', it is explained conveniently, so it says 'karma is the function of afflictions'. The meaning of the text is precisely saying that dhyana is the function of afflictions; although it is within the realm, it has the function of enjoying happiness for a long time, so it is called 'function'. 'Mara' governs the desire realm, etc.; although he governs the desire realm, his purpose is to make people increase the bonds of the Three Realms. Śakra (釋提桓因, Indra) and Brahmā (梵天, Brahma) both have governance, but they are both disciples of the Buddha and detest birth and death, so they cannot be called the masters of afflictions. Speaking of 'separate afflictions', those who have aroused the mind of renunciation (出世心, the mind to transcend the world) have afflictions, but they are different from the previous seven, so they are called 'separate'. This is judged from the cause. If judged from the result, the previous seven have common delusions, and the latter two have special delusions. The meaning connects cause and result, but the meaning of the text starts from the cause. Moreover, from the result, one should also distinguish the three types of Bodhisattvas. For example, the Tripiṭaka Bodhisattva (三藏菩薩, Bodhisattva who primarily studies the scriptures) has not broken the common delusions, and can also be called 'separate'. Therefore, one should take the initial meaning as correct. 'The king is now seriously ill', etc.; King Ajātaśatru (阿阇世王, Ajatashatru) thinks that the sores on his body are the illness, while the Tathāgata (如來, Thus Come One) and Jīvaka (耆婆, Jivaka) think that rebellion is the illness. Question: King Ajātaśatru only has one rebellion of killing his father, why is it said to be five? Answer: One is included in the five, so it is generally said to be five. Rebellion is karma, so karma is also called illness. 'Mara can create illness'; Mara does not harm people's physical bodies and lives, but is jealous of those who have the Way and wants to transform his people and dependents. Now saying it is illness is hoping that because of the physical illness, one will retreat from the Bodhi path. 'The three calamities are external illnesses', indicating that dhyana is also called illness.

【English Translation】 English version: 'Illness' refers to dark troubles. 'Mara' is the master of darkness, not wanting people to escape the Three Realms. 'Dhyana' is a virtuous darkness, because it is established in response to the ten realms, so it is called a virtuous darkness. If speaking in a general sense, the positions of the Six Persons and Four Fruits, and even the teachings of the Four Foundations of Mindfulness, are all included within the scope of virtuous darkness. Now, because we want to regard the Two Vehicles as special darkness, we do not follow the general explanation. The names of the two realms of 'view' and 'conceit' can also be called the cause of darkness. The meaning of 'cause' is the same as the previous text, but it is listed later, so it is called 'again'. Although the Two Vehicles and Bodhisattvas have not transcended the Three Realms, their meaning contradicts birth and death, and their inner and outer aspects are different, differing from the previous eight, so it is called 'separate'. Moreover, if this realm arises, it belongs to the darkness outside the realm, so it is called 'separate'. Although the ten meanings are different, generally speaking, they have not departed from darkness. Including the special meaning is based on the general meaning, so the general meaning is called darkness. The intention of including the special meaning in the nine realms is also the same. 'Dhyana' is karma such as non-movement, because it is established in response to the disturbance of the desire realm, so it is called 'non-movement'. 'Karma' is the function of afflictions; if afflictions have no karma, there will be no function of reaching the future result. Continuing the text of 'immobile karma', it is explained conveniently, so it says 'karma is the function of afflictions'. The meaning of the text is precisely saying that dhyana is the function of afflictions; although it is within the realm, it has the function of enjoying happiness for a long time, so it is called 'function'. 'Mara' governs the desire realm, etc.; although he governs the desire realm, his purpose is to make people increase the bonds of the Three Realms. Śakra and Brahmā both have governance, but they are both disciples of the Buddha and detest birth and death, so they cannot be called the masters of afflictions. Speaking of 'separate afflictions', those who have aroused the mind of renunciation have afflictions, but they are different from the previous seven, so they are called 'separate'. This is judged from the cause. If judged from the result, the previous seven have common delusions, and the latter two have special delusions. The meaning connects cause and result, but the meaning of the text starts from the cause. Moreover, from the result, one should also distinguish the three types of Bodhisattvas. For example, the Tripiṭaka Bodhisattva has not broken the common delusions, and can also be called 'separate'. Therefore, one should take the initial meaning as correct. 'The king is now seriously ill', etc.; King Ajātaśatru thinks that the sores on his body are the illness, while the Tathāgata and Jīvaka think that rebellion is the illness. Question: King Ajātaśatru only has one rebellion of killing his father, why is it said to be five? Answer: One is included in the five, so it is generally said to be five. Rebellion is karma, so karma is also called illness. 'Mara can create illness'; Mara does not harm people's physical bodies and lives, but is jealous of those who have the Way and wants to transform his people and dependents. Now saying it is illness is hoping that because of the physical illness, one will retreat from the Bodhi path. 'The three calamities are external illnesses', indicating that dhyana is also called illness.

患是病之別名。洪範五行雲。凡有害者皆名為災。春秋傳曰。天反時為災。又傳例曰。天火曰災。雖有此說然實不識天之所在災之分齊。故知非彼儒宗所論。俱舍云。要七火一水七水火后風。經七火災次一水災。如是經於七七火災七七水災。又更次第經七火災。方一風災。總成八七五十六火又一七水一個風災。何故爾耶。火至初禪水至二禪風至三禪。二禪壞時初禪必壞。三禪壞時初二必壞。是故劫劫皆壞初禪。為順初禪一劫壽故。必經八劫方至二禪。為順二禪第三天中八劫壽故。風災必經六十四劫方至三禪。為順三禪第三天壽。是故初禪內覺觀患。外有火災二禪內有喜患外有水災。三禪內有樂患外有風災。四禪無患故亦無災。今云喘息喜樂者。對第四禪無喘息故。下三通有喘息等也。文闕覺觀略云喜樂。二乘菩薩是空病者。此三菩薩既未見中。故與二乘同有空病。言空病亦空者。引凈名證。空是病故故云空病。空病須空故云亦空。即是中空空于偏空。故云亦空。煩惱見慢是業本者。本因也。因於此三各能作業。二乘菩薩無漏業者。亦如前簡。餘者行陰魔攝者。行攝法寬。是故餘者盡攝其中。即是陰魔攝也。煩惱見慢等亦名禪者。禪只是定。既通心數亦有定名。此定復通煩惱見慢。故此等三俱名禪也。魔是未到定果者。

此未到地亦得名定。得此定已舍壽生彼故云定果。二乘菩薩凈禪者。大經既以根本四禪名為中定。故今將此以為凈禪。凈禪通屬上定所攝。是故次釋上定攝於二乘菩薩。中下二定攝餘八境。然禪境中唯以根本屬中定攝。特勝通明應兩句攝。九想已去並上定攝。余之七境並下定攝。言三定者。大經二十五。善男子。一切眾生具足三定。謂上中下。上定者謂佛性。中定者一切眾生具足初禪。有因緣故則能修習。下定者十大地中心數定攝。然下八境實屬善惡。今以八境望心數定通有定名。故用大地通心數攝。以大地定通善通惡故。經釋上定雖云在佛。中定既云在於初禪。故今通將二乘菩薩名為上定。陰入我見眾生見攝者。若通論者。十六知見不離陰入。今從別說故總攬陰名為眾生。橫計陰者名之為我。所攬所計名為陰入。煩惱具五見者。如九十八使中五見具足。此九十八通名煩惱。故云煩惱攝五見也。病壽者命者見者。命計連續壽計一期。尋常雖計病時最切。恐連持斷恐一期短。從強而說故對斯二。業禪等作者戒取見者。計我能有所作及修禪定。故名作者禪非出道計為出道。故名戒取。魔為欲主謂驅策由我名使作者。苦樂由我名使受者。令其後世還在欲界名使起者。又生死只是邊見攝者。生死只是陰入初后。重釋屬邊故云又

【現代漢語翻譯】現代漢語譯本此未到地（指非想非非想處定）亦得名定。得到此定后，捨棄壽命而生到彼處，所以稱為定果。二乘（聲聞、緣覺）菩薩的清凈禪定，《大般涅槃經》既然以根本四禪（色界四禪）名為中定，所以現在將此（指未到地定）作為清凈禪定。清凈禪定都屬於上定所攝。因此接下來解釋上定包含二乘菩薩。中定和下定包含其餘八種境界。然而禪定境界中，只有根本四禪屬於中定所攝。特勝（勝解）和通明（神通）應該被兩句（指上定和下定）所包含。九想觀（佛教的九種不凈觀）及以上都屬於上定所攝。其餘的七種境界都屬於下定所攝。所說的三定，《大般涅槃經》卷二十五說：『善男子，一切眾生都具足三種禪定，即上定、中定、下定。上定指的是佛性。中定指的是一切眾生都具足初禪，如果有因緣，就能修習。下定指的是十大地法中的心數定所攝。』然而下八境實際上屬於善或惡。現在以八境來看待心數定，普遍具有定的名稱。所以用十大地法來包含心數定，因為大地法中的定通於善也通於惡。經中解釋上定雖然說在佛，中定既然說在於初禪，所以現在普遍將二乘菩薩稱為上定。陰（五蘊）、入（十二處）被我見、眾生見所包含，如果通論，十六知見（十六種錯誤的知見）不離陰入。現在從別說的角度，所以總括五陰名為眾生，橫加計度五陰的，稱之為我。所總括和所計度的，名為陰入。煩惱具足五見（薩迦耶見、邊見、邪見、見取見、戒禁取見），如九十八使（九十八種煩惱）中五見具足。這九十八使統稱為煩惱，所以說煩惱包含五見。病、壽、命、見，命是指連續不斷，壽是指一期生命。尋常雖然計較壽命，但病時最為迫切，恐怕連續中斷，恐怕一期短促。從最強烈的方面來說，所以針對這兩種情況。業、禪等作者，戒取見者，計度我能有所作為以及修習禪定，所以名為作者。禪定並非出離之道，卻計為出離之道，所以名為戒取。魔以慾望為主，認為驅使由我，名為使作者。苦樂由我，名為使受者。令其後世還在欲界，名為使起者。又，生死只是邊見所包含，生死只是陰入的初后。再次解釋屬於邊見，所以說又。

【English Translation】 English version This 'Unarrived Place' (referring to the Neither Perception nor Non-Perception realm) is also named 'Samadhi' (定). Having attained this Samadhi, one abandons their lifespan and is born there, hence it is called 'Samadhi Result' (定果). The pure Dhyana (禪) of the Two Vehicles (聲聞, 緣覺) and Bodhisattvas: Since the Nirvana Sutra (大般涅槃經) names the fundamental four Dhyanas (the four Dhyanas of the Form Realm) as 'Middle Samadhi' (中定), therefore, this (referring to the Unarrived Place Samadhi) is now regarded as pure Dhyana. Pure Dhyana is entirely included within the Upper Samadhi (上定). Therefore, the following explains that the Upper Samadhi encompasses the Two Vehicles and Bodhisattvas. The Middle and Lower Samadhis encompass the remaining eight realms. However, within the Dhyana realms, only the fundamental four Dhyanas are included within the Middle Samadhi. 'Specific Excellence' (特勝, Vishesha) and 'Thorough Clarity' (通明, Abhijna) should be encompassed by both phrases (referring to Upper and Lower Samadhi). The Nine Contemplations (九想觀, the nine kinds of impure contemplation in Buddhism) and above are all included within the Upper Samadhi. The remaining seven realms are all included within the Lower Samadhi. The so-called Three Samadhis: Nirvana Sutra, Chapter 25, says: 'Good men, all sentient beings are fully endowed with three Samadhis, namely Upper, Middle, and Lower. Upper Samadhi refers to Buddha-nature. Middle Samadhi refers to all sentient beings being fully endowed with the first Dhyana; if there are causes and conditions, they can cultivate it. Lower Samadhi refers to the mental functions (心數) within the ten great Dharmas (十大地法). However, the lower eight realms actually belong to good or evil. Now, viewing the eight realms in relation to the mental functions, they universally possess the name of Samadhi. Therefore, the ten great Dharmas are used to encompass the mental functions, because the Samadhi within the great Dharmas is common to both good and evil. Although the Sutra explains that Upper Samadhi is in the Buddha, and Middle Samadhi is said to be in the first Dhyana, therefore, the Two Vehicles and Bodhisattvas are now universally called Upper Samadhi. The Skandhas (陰, five aggregates), Ayatanas (入, twelve sense bases) are encompassed by the view of self (我見) and the view of sentient beings (眾生見). If discussed generally, the sixteen views (十六知見, sixteen kinds of wrong views) are inseparable from the Skandhas and Ayatanas. Now, from a separate perspective, the Skandhas are collectively named sentient beings, and those who arbitrarily calculate the Skandhas are called 'self'. What is collectively encompassed and calculated is called Skandhas and Ayatanas. Afflictions (煩惱) are fully endowed with the five views (薩迦耶見, 邊見, 邪見, 見取見, 戒禁取見), such as the five views being fully present within the ninety-eight anusayas (九十八使, ninety-eight kinds of afflictions). These ninety-eight anusayas are collectively called afflictions, hence it is said that afflictions encompass the five views. Sickness, lifespan, life, view: 'Life' (命) refers to continuous existence, 'lifespan' (壽) refers to a period of life. Although lifespan is usually calculated, it is most urgent during illness, fearing the interruption of continuity, fearing the shortness of a period. Speaking from the strongest aspect, therefore, it is directed at these two situations. Agents of karma, Dhyana, etc., those who hold to precepts and views: calculating that I am capable of acting and cultivating Dhyana, therefore, it is called 'agent'. Dhyana is not the path of liberation, but it is calculated as the path of liberation, therefore, it is called 'holding to precepts'. Mara (魔) takes desire as the master, thinking that driving is by me, named 'the one who makes the agent'. Suffering and happiness are by me, named 'the one who makes the receiver'. Causing their future lives to still be in the desire realm, named 'the one who makes the arising'. Furthermore, birth and death are only encompassed by the extreme view, birth and death are only the beginning and end of the Skandhas and Ayatanas. Re-explaining that it belongs to the extreme view, therefore it is said 'furthermore'.

也。于生計常于死計斷。故名為邊。慢即我見攝者。由我故慢。故慢屬我。二乘菩薩曲見攝者。非圓直道故名為曲。大經云。若見菩薩從兜率下納妃生子。逾城出家乃至入滅。是名二乘曲見。雖標二乘實兼教道。如為地前菩薩現身名為報身非自受用。權示他身非真實故。義當於曲。此十六知見文在大品大論廣解。今但對八。余未對者攝在八中。謂生者見。計能生眾生如父母生子。二養育見計我能養他。三眾數見。計我有五陰十二入十八界。四人見。計我是行人。五受者見。計我後身當受果報。六起者見。計我能造後世果報。七知者見。計我五根能知五塵。八見者見。計我根塵能見於色及起邪見。列名次第具如經論及法界次第中。向隨義引不依次第。前八外者若將入前八見中者。生者養育攝入魔境。魔雖不同梵王所計。氣類大同。眾數攝入陰境。受者起者攝入業境。人及知者見者攝入煩惱境。陰入我慢攝者。執我我所名為我慢。俱舍文同陰即我所能計即我。煩惱即慢慢者。俱舍云。於他勝謂己等名為過慢。與煩惱義同。病不如慢者。論云。于多分勝謂己少劣名為卑慢。如病不如他而猶生慢。業禪憍慢者。論云。于等謂等。雖然齊等心高舉故。故名為慢。等皆得禪無不自舉。故自矜曰憍。陵他曰慢。魔見大慢者。論云。于

他勝謂己勝名慢過慢。如來實勝於佛亦慢。增上慢者。論云。未得謂得。二乘菩薩位居未極。此境起時未能用觀。正當增上。論七慢中唯闕邪慢。謂于有德人中謂己有德。亦可將入魔見二境。以彼二境不尊他故。通稱二乘中。以四諦四念處攝九境者。因緣四諦但是總別四諦攝法名義稍便。故但語四諦不云因緣。陰入全是四念處境。是則苦諦。四念攝陰入境。又以四念處體別。別對者。病患即為身受念攝。亦屬苦諦。禪即法念受念即屬集諦。凈禪亦為道諦所攝。煩惱見慢禪及業相習因之中心王。即心念處集諦攝。諸心所及業習因中心所。並魔並法念處集諦攝。菩薩法念處道滅諦攝。以法念中攝法寬多。謂有為無為。若論念處境屬蘊義邊。念處即不攝於無為法也。故但在四諦之中苦諦所攝。故云四念四諦攝也。又總對者但以念處境苦諦攝。觀念處智道諦攝。如此對者念處但攝陰入禪定二乘菩薩四境。具斯多意故開合解之。若更約九念處中。前七屬方便即后二境所用。若攝前八應如前釋。思之可見。四弘攝九者。四諦既為四弘之境。依前分別亦應可解◎問境法名但通等者。此下四問皆以別難通。初問意者。境法及名既並互通。能觀行人為亦通不。法謂十境當體。名謂法上之名。以此十法通未離陰。乃至通名菩薩之法。是名法

【現代漢語翻譯】現代漢語譯本勝過他人卻認為自己勝利，這叫做慢過慢（mān guò màn，一種更嚴重的驕慢）。如果如來（Rúlái，佛的稱號）真的勝過其他佛，也會產生驕慢。增上慢（zēng shàng màn，未證得聖果卻自認為證得）是指，論典中說，沒有證得卻認為自己證得。二乘（èr shèng，聲聞乘和緣覺乘）和菩薩（púsà，菩薩）的果位尚未達到極致，在這種情況下，生起增上慢時，無法運用觀照來糾正，正屬於增上慢。在七慢（qī màn，七種驕慢）中，唯獨缺少邪慢（xié màn，錯誤的驕慢），即在有德之人中認為自己有德。也可以將邪慢歸入魔見（mó jiàn，被邪魔所迷惑的見解）和二境（èr jìng，兩種境界），因為這兩種境界都不尊重他人。總的來說，在二乘中，用四諦（sì dì，苦、集、滅、道）和四念處（sì niàn chù，身、受、心、法）來涵蓋九境（jiǔ jìng，九種境界）的原因是，因緣四諦（yīnyuán sì dì，由因緣產生的四諦）只是總別四諦（zǒng bié sì dì，總相和別相的四諦）所攝的法的名稱和意義稍微方便一些，所以只說四諦而不說因緣。陰（yīn，五蘊）、入（rù，十二入）完全是四念處的境界，也就是苦諦（kǔ dì，苦的真理）。四念處涵蓋了陰和入的境界。此外，四念處的體性各不相同，分別對應不同的境界。病患即為身念處（shēn niàn chù，觀身不凈）和受念處（shòu niàn chù，觀受是苦）所攝，也屬於苦諦。禪定（chán dìng，禪定）即為法念處（fǎ niàn chù，觀法無我）和受念處所攝，清凈的禪定也為道諦（dào dì，道的真理）所攝。煩惱、見、慢、禪定以及業相（yè xiàng，業的現象）的習因（xí yīn，習氣的因）的中心王（zhōngxīn wáng，主要的心識），即心念處（xīn niàn chù，觀心無常）和集諦（jí dì，苦的根源）所攝。諸心所（zhū xīn suǒ，各種心所）以及業習因的中心所，以及魔（mó，邪魔）都為法念處和集諦所攝。菩薩的法念處為道諦和滅諦（miè dì，滅的真理）所攝。因為法念處所攝的法非常廣泛，包括有為法（yǒu wéi fǎ，有生滅變化的法）和無為法（wú wéi fǎ，沒有生滅變化的法）。如果從念處的境界屬於蘊（yùn，五蘊）的意義來說，念處就不涵蓋無為法。所以只在四諦之中被苦諦所攝。因此說四念處和四諦相互涵蓋。此外，從總體上來說，只用念處的境界來涵蓋苦諦，用觀念處的智慧來涵蓋道諦。這樣對應的話，念處只涵蓋陰、入、禪定、二乘和菩薩這四種境界。因為包含多種含義，所以可以分開解釋，也可以合併解釋。如果進一步從九念處（jiǔ niàn chù，九種念處）來說，前七種屬於方便（fāngbiàn，方便法門），即后兩種境界所使用的。如果涵蓋前八種，應該像前面解釋的那樣。仔細思考就可以明白。四弘誓願（sì hóng shìyuàn，四種廣大的誓願）涵蓋九境，四諦既然是四弘誓願的境界，按照前面的分別也應該可以理解。 ◎問：境、法、名只是通用於各種情況嗎？以下四個問題都是用特殊情況來反駁普遍情況。第一個問題的意思是，境界、法和名稱既然可以互相通用，那麼能觀的行人和行為也可以通用嗎？法是指十境（shí jìng，十種境界）的本體，名是指法上的名稱。這十種法可以通用於未脫離五陰（wǔ yīn，色、受、想、行、識）的眾生，乃至通用於菩薩的法，這叫做法。

【English Translation】 English version Surpassing others while claiming self-victory is called 'māna-over-māna' (mān guò màn, a more severe form of pride). If the Tathāgata (Rúlái, title of a Buddha) truly surpasses other Buddhas, pride may also arise. 'Increased pride' (zēng shàng màn) is, as the treatises say, claiming attainment without having attained it. The positions of the Two Vehicles (èr shèng, Śrāvakayāna and Pratyekabuddhayāna) and Bodhisattvas (púsà) are not yet ultimate. When this state arises, one cannot use contemplation to correct it, truly belonging to increased pride. Among the seven prides (qī màn), only 'wrong pride' (xié màn) is missing, which is thinking oneself virtuous among virtuous people. It can also be included in the demonic views (mó jiàn, views deluded by demons) and the two realms (èr jìng, two states), because these two realms do not respect others. Generally speaking, in the Two Vehicles, the reason for encompassing the nine realms (jiǔ jìng, nine states) with the Four Noble Truths (sì dì, suffering, origin, cessation, path) and the Four Foundations of Mindfulness (sì niàn chù, body, feeling, mind, dharma) is that the causal Four Noble Truths (yīnyuán sì dì, Four Noble Truths arising from causes and conditions) are just the names and meanings of the general and specific Four Noble Truths (zǒng bié sì dì, general and specific aspects of the Four Noble Truths) being slightly more convenient. Therefore, only the Four Noble Truths are mentioned, not causality. The aggregates (yīn, five skandhas) and entrances (rù, twelve āyatanas) are entirely the realm of the Four Foundations of Mindfulness, which is the Truth of Suffering (kǔ dì). The Four Foundations of Mindfulness encompass the realms of aggregates and entrances. Furthermore, the nature of the Four Foundations of Mindfulness differs, corresponding separately. Sickness is encompassed by the mindfulness of body (shēn niàn chù, contemplation of the impurity of the body) and mindfulness of feeling (shòu niàn chù, contemplation of the suffering of feelings), also belonging to the Truth of Suffering. Dhyāna (chán dìng, meditation) is encompassed by the mindfulness of dharma (fǎ niàn chù, contemplation of the selflessness of dharmas) and mindfulness of feeling, belonging to the Truth of Origin (jí dì, origin of suffering). Pure dhyāna is also encompassed by the Truth of the Path (dào dì, the path to the cessation of suffering). Afflictions, views, pride, dhyāna, and the habitual causes (xí yīn, habitual causes) of karmic appearances (yè xiàng, karmic appearances) – the central consciousness (zhōngxīn wáng, the main consciousness) – are encompassed by the mindfulness of mind (xīn niàn chù, contemplation of the impermanence of the mind) and the Truth of Origin. The various mental factors (zhū xīn suǒ, various mental factors) and the central aspects of habitual karmic causes, as well as demons (mó, demons), are encompassed by the mindfulness of dharma and the Truth of Origin. The mindfulness of dharma of Bodhisattvas is encompassed by the Truth of the Path and the Truth of Cessation (miè dì, cessation of suffering). Because the dharmas encompassed by the mindfulness of dharma are very broad, including conditioned dharmas (yǒu wéi fǎ, conditioned dharmas) and unconditioned dharmas (wú wéi fǎ, unconditioned dharmas). If considering the realm of mindfulness belonging to the meaning of the aggregates (yùn, five skandhas), mindfulness does not encompass unconditioned dharmas. Therefore, it is only encompassed by the Truth of Suffering among the Four Noble Truths. Thus, it is said that the Four Foundations of Mindfulness and the Four Noble Truths encompass each other. Furthermore, generally speaking, only the realm of mindfulness encompasses the Truth of Suffering, and the wisdom of contemplating mindfulness encompasses the Truth of the Path. Corresponding in this way, mindfulness only encompasses the four realms of aggregates, entrances, dhyāna, the Two Vehicles, and Bodhisattvas. Because it contains multiple meanings, it can be explained separately or combined. If further considering the nine foundations of mindfulness (jiǔ niàn chù, nine foundations of mindfulness), the first seven belong to skillful means (fāngbiàn, skillful means), which are used by the latter two realms. If encompassing the first eight, it should be explained as before. Careful consideration will make it clear. The Four Great Vows (sì hóng shìyuàn, four great vows) encompass the nine realms. Since the Four Noble Truths are the realm of the Four Great Vows, it should be understandable according to the previous distinctions. ◎Question: Are realms, dharmas, and names only universally applicable? The following four questions all use specific cases to refute universal cases. The meaning of the first question is, since realms, dharmas, and names can be mutually universal, can the practitioners and practices that can contemplate also be universal? Dharma refers to the substance of the ten realms (shí jìng, ten realms), and name refers to the name on the dharma. These ten dharmas can be universally applied to sentient beings who have not escaped the five aggregates (wǔ yīn, form, feeling, perception, volition, consciousness), and even universally applied to the dharma of Bodhisattvas. This is called dharma.

通。文云通稱陰入乃至通稱菩薩。是為名通。法名既通。是故更問能行行人。為亦通不。答意者即以俱通而為答也。何者。前之九境未發心。前尚名菩薩。故菩薩境而得通余。是故文中且舉九境。通稱菩薩。是則當知行人亦通。言未發心名菩薩者。此據理性一切眾生皆當作佛。豈非菩薩。問。境名容通。法雲何通。答。名召於法其名既通。其法不隔。通稱二乘等者。法華論有四種聲聞。謂住果應化退菩提增上慢。今云佛道即是應化。言增上慢攝下八者。二乘正當住果故也。今論境發非前八境。復非菩薩義同住果。退菩提心亦在下九。若退為二乘。則二乘境攝。若退圓入偏仍屬菩薩境也。若大小都失方在下八。禪中復應分漏無漏。以對十境須審思之。言佛道者。且約發心終非圓極。次一問答。答中合字解義。即以義別名通為答。初問云通是無常不者。問前十境既得通稱二乘菩薩。八非三乘得稱三乘。二非無常是無常不。答意者。八非三乘三乘收盡。二非無常有無常義。故引寶性出三界外猶有無常。菩薩尚爾。況二乘耶。故后二境通是無常。次問答。答中分字解義。初問通是有漏不者。復以前八重難后二。若許無常無常即漏。何故向引寶性論言住無漏界。答意者。通皆是漏。有義不同。降佛已來皆名為漏。有義異者。十境

別故。陰至見慢有界內漏。二乘菩薩有界外漏。內外不同故云有異。彼寶性論言無漏者。望內得名。若於界外仍名為漏。無常倒義亦復如是。于彼是倒於此不倒。若以大法形之則內外俱漏。次一問答中初問通是偏真不者。以二乘境難餘九境。后二非有漏通得名有漏。二乘是偏真。餘九應偏真。答中亦分字為答。仍未會圓。故通是偏。真有差別故云真異。二乘菩薩有界外真。余之八境有界內真。次問答者。問中雲通義可領者。如前所釋境法名人。乃至無常有漏偏真亦通十境。為一向通亦有別耶。答者。不同本別何須更問。故云十境即是別義。此等三問為成下三句也。此即第二別句竟也。次復有下即第三句不更別問。于答別中便即釋出故云復有亦通亦別。于中復更分別亦通亦別。與是通是別。雖俱屬第三句而不無同異。初陰入境具二義故名亦通亦別。何者。身本觀初。二義異九故名亦別。復使陰義通入餘九。復令餘九通得名陰。故名亦通。余之九境闕二義故。但得諸境展轉相異。名為是別。展轉互通。故名是通。是則一法自具二義。故云亦通亦別。一法兩向對他故二。但云是通是別。言二義者。一者別當其首。二者與九互通。所言兩向及對他者。異他故別。通他故通。陰境非無異他之別。此別猶通。獨有別當其首全異餘九

。故云亦別。以此亦別對于互通。故云亦通。餘九不然是故但云是通是別。以無初之二義故也。下之九境發可為觀。不發何所觀。故闕初義。諸教所列不以為初。闕第二義。無此二義不名亦別。既非亦別不成亦通。若爾下將煩惱病患以難陰入。此之二境亦具二義何獨陰入。何者。煩惱亦是諸法之本。難同初義。元為治惑難同次義。病境亦爾。病身四大難同初義。元為治病難同次義。答意者。初明煩惱無二義中。遮用大經以伏難。難云。若也煩惱不得以為諸法本者。何故經云煩惱與身雖無先後。要因煩惱而得有身。當知煩惱定為身本何關陰入為觀本耶。故今遮云言因煩惱而有身者。煩惱已屬過去世攝。云何更得以為觀境。雖元為治惑豈可治于已謝之惑。是故煩惱二義全闕。況過去惑亦由身有。是故諸教並初觀陰。以現在惑計陰生故。但令觀陰惑則不生。病不恒起下答病無二義。可見。此下無問便即釋出第四句相。皆不思議者。如不次第無非法界。更復與誰以論通別。一陰一切陰者。具如不思議境說。文但舉陰不語餘九者。陰既遍攝。九從陰生例陰亦應一惑一切惑。一切惑一惑非一非一切。乃至菩薩一愿一切愿。一切愿一愿非一非一切。次一問答獨問陰境。余之九境從發受名。皆有別稱。陰解起時亦是發得。應別立名。答

意者。于陰生解雖是發得。無九相故還屬於陰。如煩惱起觀于煩惱而生圓解。此解起時亦無別稱。今亦如是。此解生已生執起愛。若病若業受別名者。自由執等非關陰解。是故陰解不受別名。故云若解發等也。此則下略判位次功能。言氣分者。即入五品之前相也。但得下結判。因於陰解而生別相。雖亦陰攝而不得名亦通亦別。言但得通別等者。但得是通是別也。此解起時義同后九。同是發得故亦通九是通是別。又非陰境故不同陰亦通亦別。問條然別不等者。如前答問十境不同即別義也。此別仍通故更問云。亦有十境條然永別。不互通耶。答文具出條然別相。條謂條科。即十科永異。四念陰別者。若但云陰陰名尚通。若云四念觀陰乃至無我觀界。則不得名陰因別陰等也。言空聚者。凈名云。樂觀內入如空聚。大經云。如空聚落。遠望謂有。近看則無。入亦如是。凡夫謂有智者知無。無我觀界者。大經云。著我多者則為分別十八界法。一一界中求我叵得。五停心煩惱別者。五停所治各各不同。豈更得名煩惱果等。八念病別者。修九想怖令修八念。以怖為病尚不同於四大不調。豈同逆病及禪病等。十善業別者。十中三業所對各別。尚非十惡。豈同無漏及無動等。五系魔別者。四依所誡及楞嚴力制。不同陰魔行陰等魔。故大經

【現代漢語翻譯】現代漢語譯本：問：如果對於五陰生起理解，即使是已經有所領悟，但因為沒有九想觀，仍然屬於五陰的範疇。比如煩惱生起時，觀察煩惱而生起圓滿的理解。這種理解生起時也沒有特別的名稱。現在也是這樣。這種理解產生后，會生起執著和愛。如果是疾病或者業力導致的不同名稱，那是由於執著等原因，與五陰的理解無關。因此，五陰的理解不接受特別的名稱。所以說『如果理解生起』等等。這以下簡略地判斷位次和功能。所說的『氣分』，就是進入五品之前的狀態。只是得到下面的結論判斷，因為五陰的理解而產生其他的相狀，雖然也屬於五陰所攝，但不能得到名稱，也是通用的，也是有區別的。所說的『只是得到通用和區別』等等，『只是得到』是通用也是區別。這種理解生起時，意義與後面的九想觀相同，同樣是已經有所領悟，所以也是通用的，九想觀是通用也是區別。又不是五陰的境界，所以不同於五陰，也是通用也是區別。問：條理分明地不同等，如同前面回答的十種境界不同，就是區別的意義。這種區別仍然是通用的，所以進一步問：也有十種境界條理分明地永遠不同，不互相通用嗎？答：回答的文字具體地說明了條理分明的區別相狀。條，指的是條科，就是十科永遠不同。四念處與五陰的區別，如果只是說五陰，五陰的名稱還通用。如果說四念處觀五陰，乃至無我觀十八界，就不能稱為五陰，因為原因不同，五陰等等也不同。所說的『空聚』，《維摩詰經》說：『樂觀內入如空聚』。《大般涅槃經》說：『如空聚落，遠遠望去好像有，近看則沒有。』五陰的觀入也是這樣。凡夫以為有，智者知道沒有。無我觀十八界，《大般涅槃經》說：『執著於我的人，就會分別十八界法，在每一個界中尋求我都不可得。』五停心觀與煩惱的區別，五停心觀所對治的煩惱各不相同，怎麼還能稱為煩惱的果報等等。八念觀與疾病的區別，修習九想觀的恐怖，是爲了讓修習八念觀。以恐怖為疾病，尚且不同於四大不調，怎麼能等同於逆病和禪病等等。十善業與業的區別，十善業中的三種業所對治的各不相同，尚且不是十惡業，怎麼能等同於無漏業和不動業等等。五系魔與魔的區別，四依所告誡的，以及《楞嚴經》的力量所制伏的，不同於五陰魔和行陰等魔。《大般涅槃經》

【English Translation】 English version: Question: If one develops an understanding of the Skandhas (Five Aggregates, wuyin), even if it's an initial realization, it still belongs to the realm of the Skandhas because it lacks the Nine Aspects Meditation (Nine Contemplations, jiu xiang). For example, when afflictions arise, observing the afflictions leads to a complete understanding. This understanding, when it arises, doesn't have a separate name. It's the same in this case. After this understanding arises, attachment and love arise. If different names arise due to illness or karma, it's due to attachment and other factors, not related to the understanding of the Skandhas. Therefore, the understanding of the Skandhas doesn't receive a separate name. Hence, it's said, 'If understanding arises,' and so on. The following briefly judges the position and function. The 'preliminary stage' (氣分, qifen) refers to the state before entering the Five Grades (五品, wupin). It only obtains the conclusion below, because other appearances arise from the understanding of the Skandhas. Although it's also included within the Skandhas, it cannot obtain a name; it's both general and distinct. The saying 'only obtains general and distinct' means 'only obtains' is both general and distinct. When this understanding arises, its meaning is the same as the later Nine Contemplations; it's the same as having already attained realization, so it's also general, and the Nine Contemplations are both general and distinct. Moreover, it's not the realm of the Skandhas, so it's different from the Skandhas; it's also both general and distinct. Question: 'Distinct and unequal' (條然別不等, tiaoran bie budeng)? As answered before, the ten realms are different, which is the meaning of distinct. This distinction is still general, so it's further asked: Are there also ten realms that are distinctly and eternally different, not mutually general? Answer: The text specifically explains the distinct characteristics of being distinctly different. 'Distinct' refers to categories, meaning the ten categories are eternally different. The difference between the Four Foundations of Mindfulness (四念處, si nianchu) and the Skandhas: If it's just said 'Skandhas,' the name 'Skandhas' is still general. If it's said 'Four Foundations of Mindfulness contemplating the Skandhas,' or even 'Non-Self (無我, wuwo) contemplating the Eighteen Realms (十八界, shiba jie),' it cannot be called Skandhas, because the causes are different, and the Skandhas, etc., are also different. The saying 'empty aggregate' (空聚, kongju): The Vimalakirti Sutra says, 'Optimistically observing inner entry is like an empty aggregate.' The Mahaparinirvana Sutra says, 'Like an empty village, it seems to exist from afar, but it doesn't exist upon closer inspection.' The entry into the Skandhas is also like this. Ordinary people think it exists, but the wise know it doesn't. Non-Self contemplating the Eighteen Realms: The Mahaparinirvana Sutra says, 'Those who are attached to self will discriminate the Eighteen Realms, and it's impossible to find self in each realm.' The difference between the Five Stopping Meditations (五停心, wu tingxin) and afflictions: The afflictions that the Five Stopping Meditations counteract are different from each other. How can they still be called the results of afflictions, etc.? The difference between the Eight Thoughts (八念, ba nian) and illness: The fear of cultivating the Nine Contemplations is to make one cultivate the Eight Thoughts. Taking fear as illness is not even the same as the imbalance of the Four Great Elements (四大, sida). How can it be the same as adverse illnesses and meditation illnesses, etc.? The difference between the Ten Virtuous Actions (十善業, shi shanye) and karma: The three actions in the Ten Virtuous Actions that are counteracted are different from each other. They are not even the Ten Non-Virtuous Actions (十惡, shi e). How can they be the same as unconditioned karma and immovable karma, etc.? The difference between the Five Ties of Mara (五系魔, wu xi mo) and Mara: What the Four Reliances (四依, si yi) warn against and what the power of the Surangama Sutra subdues are different from the Skandha Mara and the Form Skandha Mara, etc. The Mahaparinirvana Sutra.

四依品中。四依菩薩驅逐魔云。天魔波旬若更來者。當以五繫系縛于汝。章安釋云。繫有二種。一者五尸系。二者系五處。五尸系者如不凈觀治于愛魔。五處如理治于見魔。故首楞嚴中。舍利子問佛。說此三昧不為諸魔之所惱不。佛言。欲見諸魔衰惱事不。唯然欲見。放眉間光見一切魔皆被五系。舍利弗言。是誰所作。佛言。是首楞嚴三昧之力。但有說是三昧之處。魔欲為障自見五系。佛滅度后說三昧處亦復如是。六妙門禪別者。數等六門前後不同。豈同心數及上定等。道品見別者。道品所治即界內見謂戒取等。不同十六知見及別見等。無常苦空慢別者。大小兩乘各有上慢。若大乘中未得佛果自謂究竟。名增上慢。若小乘中未得四果。謂得四果。名增上慢。今小乘中因觀無常謂為極理。豈同世禪謂四果耶。又不同八慢及下八境。四諦因緣二乘別者。自是三藏二乘。豈同通中二乘及以上慢佛道等耶。六度菩薩別者。三祇伏惑豈得復同未發心等。此之條然二義故別。一者依于能治別立此十。如陰似同分三科異。餘九能治準此可知。二者此十別別不同。故複名別。問五陰下六番問答。為成不思議意。如前所明。必先觀陰陰具色心。為即四陰以為能觀。為四陰外別有能觀。若色心外別有能觀。則所觀境攝法不盡。若只四陰以為

【現代漢語翻譯】現代漢語譯本在『四依品』中，四依菩薩驅逐魔云。天魔波旬如果再來，就應當用五系束縛你。章安法師解釋說，『系』有兩種：一是五尸系，二是系五處。五尸系，比如用不凈觀來對治愛慾之魔。系五處，如理地對治見解之魔。所以《首楞嚴經》中，舍利子問佛：『宣說此三昧，不會被諸魔所惱亂嗎？』佛說：『你想看諸魔衰敗惱怒的樣子嗎？』舍利子回答：『是的，我想看。』於是佛從眉間放光，見到一切魔都被五系束縛。舍利弗說：『是誰做的？』佛說：『這是首楞嚴三昧的力量。』只要有宣說此三昧的地方，魔想要來障礙，就會自己看到五系。佛滅度后，宣說三昧的地方也是這樣。《六妙門禪》的差別在於，數息等六門前後不同，怎麼能與心數以及上定等同呢？道品的見解差別在於，道品所對治的是界內的見解，比如戒禁取見等，不同於十六知見以及別見等。無常苦空的慢心差別在於，大小乘都有增上慢。如果大乘中，未得佛果卻自認為已經究竟，就叫做增上慢。如果小乘中，未得四果卻認為自己已經得到四果，就叫做增上慢。現在小乘中，因為觀察無常就認為是極理，怎麼能與世間禪定認為的四果相同呢？又不同於八慢以及下八境。四諦因緣二乘的差別在於，這是三藏教的二乘，怎麼能與通教中的二乘以及以上慢心、佛道等同呢？六度菩薩的差別在於，三祇劫來降伏惑業，怎麼能與未發菩提心的人等同呢？這兩種條理分明的意義，所以才說差別。一是依據能對治的法來分別建立這十種，就像五陰看似相同，但色、受、想、行、識三科不同。其餘九種能對治的法，可以參照這個來理解。二是這十種法各自不同，所以又叫做差別。問：在五陰下有六番問答，是爲了成就不可思議的意義，如前面所說明的。必須先觀察五陰，五陰具足色法和心法。是以四陰（受想行識）作為能觀，還是在四陰之外另有能觀？如果色法和心法之外另有能觀，那麼所觀的境界就不能完全包含一切法。如果只是以四陰作為能觀

【English Translation】 English version In the chapter on the Four Reliances, the Four Reliance Bodhisattvas drive away the clouds of demons. If the demon Pāpīyas (the Evil One) comes again, you should be bound with the Five Bonds. Zhang'an (a commentator) explains that there are two kinds of 'bonds': one is the Five Corpse Bonds, and the other is the Bonds of the Five Places. The Five Corpse Bonds are like using the Contemplation of Impurity to subdue the demon of desire. The Bonds of the Five Places are like using reason to subdue the demon of views. Therefore, in the Śūraṅgama Sūtra, Śāriputra (one of the Buddha's chief disciples) asks the Buddha: 'When expounding this samādhi (state of meditative consciousness), will it not be troubled by the demons?' The Buddha says: 'Do you want to see the demons in their decline and distress?' Śāriputra replies: 'Yes, I want to see.' Then the Buddha emits light from his brow, and sees all the demons bound by the Five Bonds. Śāriputra says: 'Who did this?' The Buddha says: 'This is the power of the Śūraṅgama Samādhi.' Wherever this samādhi is expounded, the demons, wanting to create obstacles, will see themselves bound by the Five Bonds. After the Buddha's parinirvana (death), the same will be true in places where the samādhi is expounded. The difference in the Six Subtle Dharma Gates lies in the fact that the six gates, such as counting breaths, are different in their order, so how can they be the same as mental states and higher samādhis? The difference in the views of the Path Factors lies in the fact that the Path Factors counteract views within the realm of desire, such as clinging to precepts, which are different from the Sixteen Knowledges and separate views. The difference in the pride of impermanence, suffering, and emptiness lies in the fact that both the Mahāyāna (Great Vehicle) and Hīnayāna (Lesser Vehicle) have arrogance. In the Mahāyāna, if one has not attained Buddhahood but considers oneself to have reached the ultimate, this is called increased arrogance. In the Hīnayāna, if one has not attained the Four Fruits (stages of enlightenment) but claims to have attained them, this is called increased arrogance. Now, in the Hīnayāna, because one contemplates impermanence, one considers it to be the ultimate truth, so how can it be the same as the worldly samādhi that considers the Four Fruits to be the ultimate? It is also different from the Eight Arrogances and the Eight Lower Realms. The difference between the Four Noble Truths and Dependent Origination in the Two Vehicles lies in the fact that this refers to the Two Vehicles of the Tripiṭaka (Three Baskets of Buddhist scriptures), so how can it be the same as the Two Vehicles in the Common Teaching, or the arrogance and the Buddha Path above that? The difference in the Six Perfections of the Bodhisattva lies in the fact that one subdues afflictions over three asamkhya kalpas (incalculable eons), so how can it be the same as those who have not yet aroused the aspiration for enlightenment? These two distinct meanings are why they are said to be different. First, these ten are established separately based on the dharma that can counteract afflictions, just as the five skandhas (aggregates) seem the same, but the three categories of form, mind, and consciousness are different. The other nine dharmas that can counteract afflictions can be understood in this way. Second, these ten dharmas are each different, so they are also called differences. Question: The six rounds of questions and answers under the five skandhas are to accomplish the inconceivable meaning, as explained earlier. One must first observe the five skandhas, which fully possess both form and mind. Is it the four skandhas (feeling, perception, volition, and consciousness) that are the observer, or is there a separate observer outside the four skandhas? If there is a separate observer outside of form and mind, then the observed realm cannot fully encompass all dharmas. If it is only the four skandhas that are the observer

能觀。如何以陰而能觀陰。答中二意。先約不思議相即答。次約思議舉況答。初意云不可思議等者。無始色心本是理性妙境妙智。而隨妄轉不覺不知。今既聞名知陰即是。即四陰心而能成觀。亦可下約舉況答者。引小乘中有于善惡無記。乃至法性無等等陰。初心雖以惡及無記以為所觀。別立善陰以為能觀。觀之不已。惡無記陰轉成善陰。即成向來能觀善陰。當知初觀之時雖二而一。陰轉之時雖一而二。乃至轉為無等等陰亦復如是。何者。所觀雖轉。而復立能觀。故雖一而二。雖別立能觀而所轉為能。故雖二而一。雖展轉互轉。終成陰外別立能觀。善惡等位在外凡。方便陰者位在內凡。無漏陰者極在羅漢。法性陰者在方便土。得法性陰陰中無等。故以無等釋於法性。豈非下結也。小乘下況。小乘尚乃一中論二。況不思議境智相即。故不思議即陰是觀而境智宛然。次問者。既云惡無記陰轉為善陰。乃至轉為無等等陰。如是展轉轉所為能。為獨轉觀果陰亦轉。答意者。向立問中以向小乘況答為問。今答直以初不思議相即意答。單約小乘不云報轉。故依大品法華二文。並是圓觀報陰轉義。報若不轉。何以父母所生諸根。皆悉見聞三千大千。大品色凈其意亦爾。故至六根清凈位時。亦得名為報陰轉也。次問十境與五分者。此問別

生非關向答。答中先別次同。言五分者。自以此五。判所得禪。有進退等諸相不同。今明十境。明所觀境十發不同。何得十境同於五分今當下強會令同則有通別二會。初以五分通判十境者。前四可知。達謂隨發。皆以自境體達于境(云云)。若於下別於境境自作五分者。如判禪中。亦有約禪約品通別兩判。故今亦然。若其約觀為五分者。藏通別圓四解起時。從初至后為進。前三隨一為住。得一須持為護。得已又失為退。得已自了為達。若約品者。三教皆有約品之義。今且從圓者。如圓解發。始自初品終至無生。進分也。齊二品來乃至六根。名住分也。始從初品乃至十信作意矜持。名護分也。才得初品得已即失。名退也。隨得一品。即能體達所得未深。即達分也。若約境者。煩惱起時以貪望瞋名之為通。約諸惑者。貪中淺深名方為別。約諸品進及住可知。防不欲除名之為護。起已自滅名之為退。自知是惑名之為達。余並如上判橫豎中。橫則是通。豎則是別。兩番對義準上可知。不能委記。然約禪為正九境旁通。是故不可例禪委悉。前之橫豎意亦如然。然五分下更通伏難。難云。五分判禪與十境別既得相會。亦可得與六即十地而相會耶。故為通云。五分十境俱是法相。義理雖彆強為會通。六即十地二俱是位。故不可以五分

判之。如雲進至妙覺。不可更使退至六根。余護住等準此說之。五品容有非文正意。又亦不可以六即判地。次問念性緣性等者。此取隨自意中文意為問。此問正顯不思議境。此中一問含於二意。先問緣念性離。次約此離以問十界。法性離能念名爲念性離。法性離所緣名為緣性離。既離於能所性亦非數量。唯觀一法性性凈若虛空。云何性空中而具十法界若具十法界即是有緣念。若也有緣念。何得名為離。答中二意。先略申難意。次釋不思議。初文含二。先總標不思議。無相下正答二義。初云無相而相。先答十界無相而具十界之相。觀智宛然者次答緣念。雖無能所觀智宛然。觀為能觀十界為所。點空論界界無界相。雖曰能所緣念本無。他解下次釋不思議義。他解但云須彌及芥相容入等。此事希奇。世間罕有名不思議。言須彌容芥者。謂容入于芥。芥容須彌者。謂芥受須彌。火出蓮華者。大經云。火中生蓮華。是可謂希有。人能度海者。大經十六云。若有人言我能度海可思議不佛言。亦可思議。亦不可思議。若人能度則不可思議。若修羅度則可思議。如此釋者但是約事。若但約事。何能顯于不思議理。如增一阿含云。有四種不思議事。謂世界眾生龍佛土。華嚴亦云。自在天王有寶女名善音。於一語音出百千音樂。一一樂聲復

【現代漢語翻譯】判決如下。例如說已經進入到妙覺（最高覺悟的境界），就不能再退回到六根（眼、耳、鼻、舌、身、意）。其餘的『護住』等情況，可以參照這個原則來理解。五品位（五種修行階段）的內容可能存在不符合經文真正含義的地方。此外，也不可以用六即（六個階段的修行層次）來判斷所處的地位。

接下來問關於念性（能唸的自性）和緣性（所緣的自性）等問題。這裡取的是《隨自意三昧》中的文意來提問。這個問題正是爲了顯明不可思議的境界。這個問題中包含了兩層意思。首先問緣唸的自性是離（脫離）的。其次，根據這種『離』的狀態來問十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）。法性（諸法的本性）脫離了能唸的主體，就叫做念性離。法性脫離了所緣的對象，就叫做緣性離。既然脫離了能念和所緣，那麼自性也就不是數量可以衡量的。只是觀察一法性，其自性清凈如同虛空。為什麼在自性空之中卻具備十法界？如果具備十法界，那就是有緣念。如果也有緣念，怎麼能叫做『離』呢？

回答中包含兩層意思。首先簡略地陳述提問的意圖，其次解釋不可思議的含義。第一部分包含兩點。首先總標不可思議。『無相』以下正式回答兩種含義。首先說『無相而相』，先回答十界無相卻具備十界的相狀。『觀智宛然』是回答緣念。雖然沒有能觀和所觀，但觀智仍然清晰存在。觀是能觀，十界是所觀。用點來比喻空，討論法界，法界沒有法界的相狀。雖然說是能所緣念，但其根本是虛無的。

『他解』以下解釋不可思議的含義。其他的解釋只是說須彌山（佛教宇宙觀中的高山）和芥子（非常小的種子）可以相互容納等等。這件事很稀奇。世間罕見，所以叫做不可思議。說須彌山容納芥子，是說容納進入芥子之中。芥子容納須彌山，是說芥子承受須彌山。《大般涅槃經》中說：『火中生蓮華』，這可以說是稀有。『人能度海』，《大般涅槃經》第十六卷說：『如果有人說我能渡過大海，這可以思議嗎？』佛說：『也可以思議，也可以不可思議。如果人能渡過，那就是不可思議。如果是阿修羅渡過，那就是可以思議。』

像這樣解釋只是從現象上來說。如果只是從現象上來說，怎麼能顯明不可思議的道理呢？如《增一阿含經》中說，有四種不可思議的事，就是世界、眾生、龍、佛土。《華嚴經》也說，自在天王有個寶女名叫善音，從一個語音中發出百千種音樂，每一種樂聲又...

【English Translation】 The judgment is as follows. For example, if one has advanced to Myokaku (the stage of perfect enlightenment), one should not regress to the six roots (eyes, ears, nose, tongue, body, and mind). The same principle applies to other cases such as 'protecting and abiding'. The five stages (of practice) may contain meanings that do not conform to the true meaning of the scriptures. Furthermore, one should not judge one's position based on the six identities (six stages of practice).

Next, questions are asked about the nature of thought (the self-nature of the ability to think) and the nature of object (the self-nature of what is thought about). Here, the meaning of the text in the Sui Ziyi Sanmei is taken as the basis for the questions. This question is precisely to reveal the inconceivable realm. This question contains two layers of meaning. First, it asks whether the nature of conditioned thought is separate (detached). Second, based on this state of 'separation', it asks about the Ten Dharma Realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas). When the Dharma-nature (the inherent nature of all phenomena) is detached from the subject of thought, it is called the separation of the nature of thought. When the Dharma-nature is detached from the object of thought, it is called the separation of the nature of object. Since it is detached from both the subject and object of thought, then the self-nature cannot be measured by quantity. One simply observes the one Dharma-nature, whose self-nature is pure like empty space. Why does it possess the Ten Dharma Realms within the self-nature of emptiness? If it possesses the Ten Dharma Realms, then it has conditioned thought. If it also has conditioned thought, how can it be called 'separation'?

The answer contains two layers of meaning. First, it briefly states the intention of the question, and second, it explains the meaning of inconceivable. The first part contains two points. First, it generally states the inconceivable. 'No-form' below formally answers the two meanings. First, it says 'no-form yet form', first answering that the Ten Realms are without form but possess the characteristics of the Ten Realms. 'The wisdom of observation is clear' answers the conditioned thought. Although there is no subject and object of observation, the wisdom of observation is still clearly present. Observation is the ability to observe, and the Ten Realms are what is observed. Using a point to represent emptiness, discussing the Dharma Realms, the Dharma Realms have no characteristics of Dharma Realms. Although it is said to be the subject and object of conditioned thought, its root is emptiness.

'Other explanations' below explains the meaning of inconceivable. Other explanations only say that Mount Sumeru (the high mountain in the Buddhist cosmology) and mustard seeds (very small seeds) can contain each other, and so on. This is a rare thing. It is rare in the world, so it is called inconceivable. Saying that Mount Sumeru contains a mustard seed means that it is contained within the mustard seed. A mustard seed containing Mount Sumeru means that the mustard seed bears Mount Sumeru. The Mahaparinirvana Sutra says: 'A lotus flower grows from fire', which can be said to be rare. 'Humans can cross the sea', the sixteenth volume of the Mahaparinirvana Sutra says: 'If someone says I can cross the sea, is this conceivable?' The Buddha said: 'It can be conceivable, and it can be inconceivable. If a human can cross, then it is inconceivable. If an asura crosses, then it is conceivable.'

Explaining it this way is only from the perspective of phenomena. If it is only from the perspective of phenomena, how can it reveal the principle of the inconceivable? As the Ekottara Agama Sutra says, there are four inconceivable things, which are the world, sentient beings, dragons, and Buddha-lands. The Avatamsaka Sutra also says that the King of Freedom Heavens has a precious daughter named Good Sound, who emits hundreds of thousands of kinds of music from one voice, and each sound of music again...

出百千音聲。此等但是人所不測。名不思議。又有解須彌入芥等。是神力能爾。神力乃是本無今有非常住法。有人云。大小無相故能相入。破曰。若小自是小。大自是大。此自性大小不得相入。若小是大小。大是小大。此是他性大小。何能相入。汝所立者。小無小相大無大相。此是他性大小亦不相入。若云小是大小之小。大是小大之大。名共性大小亦無相入。若云小是非大小之小。大是非小大之大。此是無因大小故無相入。若以理寄事。如華嚴經譬一塵中有大千經卷。一念如微塵。諸法如經卷。芥子須彌取譬亦爾。若失今意理實難通。從今解去即今家正解。只約一念心性真如。契此理故有難思用。理性雖無能緣所緣。能所宛然。修此理故名曰能行。契此理故名為能到。到故有用約證理釋。故云理則勝事今文語略。應依凈名疏解不思議品。經云。菩薩有解脫名不可思議。若菩薩住是解脫者。以須彌之高廣內芥子中。乃至一品皆如是說。以證解脫事用無窮。故云乃至窮劫說不能盡。疏中但以三軌銷此經文。理無不盡。諸佛菩薩有解脫。即真性軌。亦名真性解脫。若菩薩住是解脫者。即觀照軌。亦名實慧解脫。能以須彌之高廣等即資成軌。亦名方便凈解脫。彼文具以前之三教三軌比決。方顯心性圓極三軌。今置三教直明心性

【現代漢語翻譯】現代漢語譯本發出成百上千種聲音。這些都是人們無法測度的，稱為『不可思議』。又有將須彌山放入芥子等說法，這是神通力能夠做到的。但神通力是本來沒有現在才有的，不是永恒存在的法。有人說：『因為大小沒有固定的相狀，所以能夠相互容納。』反駁說：『如果小本來就是小，大本來就是大，這種自性的大小是不能相互容納的。如果小是大小的小，大是小大，這是他性的大小，怎麼能相互容納呢？你所立論的是，小沒有小的相狀，大沒有大的相狀，這是他性的大小，也不能相互容納。』如果說『小是大小之小，大是小大之大』，名為共性的大小，也是不能相互容納的。如果說『小是非大小之小，大是非小大之大』，這是無因的大小，所以不能相互容納。如果以理寄託於事，如《華嚴經》譬喻一微塵中含有大千世界的經卷，一念如微塵，諸法如經卷。芥子和須彌山的譬喻也是這樣。如果失去現在的意義，道理實在難以理解。從現在開始解釋，就是我們這一家的正確理解。只就一念心性的真如，契合這個道理，所以有難以思議的作用。理性雖然沒有能緣和所緣，但能緣和所緣卻宛然存在。修習這個道理，所以叫做『能行』。契合這個道理，所以叫做『能到』。因為到達所以有用，這是約證理來解釋。所以說『理則勝事』，現在的經文語言簡略，應該依據《凈名疏》來解釋《不思議品》。經中說：『菩薩有一種解脫，名為不可思議。』如果菩薩安住于這種解脫，就能將須彌山的高廣放入芥子中，乃至每一品都這樣說，以證明解脫的事用無窮，所以說乃至窮盡劫數也說不完。《疏》中只是用三軌來解釋這段經文，道理沒有不窮盡的。諸佛菩薩有解脫，即真性軌（真實本性的法則），也名真性解脫。如果菩薩安住于這種解脫，即觀照軌（觀照實相的法則），也名實慧解脫。能夠將須彌山的高廣等放入芥子中，即資成軌（輔助成就的法則），也名方便凈解脫。那篇文章詳細地用以前的三教三軌來比較決斷，才顯示出心性圓滿至極的三軌。現在放下三教，直接闡明心性。

【English Translation】 English version Emitting hundreds of thousands of sounds. These are all beyond human comprehension, and are called 'Inconceivable' (Abhūta). There are also statements such as containing Mount Sumeru (Sumeru - the king of mountains) within a mustard seed (芥子 - mustard seed), which is possible through supernatural power (神力 - supernatural power). However, supernatural power is something that is originally non-existent and only comes into being later; it is not a permanent and unchanging dharma (法 - dharma/law). Some say, 'Because large and small have no fixed characteristics, they can interpenetrate.' The refutation is: 'If small is inherently small and large is inherently large, then this inherent nature of large and small cannot interpenetrate. If small is the small of large and small, and large is small and large, this is the other-nature of large and small; how can they interpenetrate? What you posit is that small has no small characteristic and large has no large characteristic; this is the other-nature of large and small, and they also cannot interpenetrate.' If it is said that 'small is the small of large and small, and large is the large of small and large,' called the common-nature of large and small, they also cannot interpenetrate. If it is said that 'small is the non-large-and-small of small, and large is the non-small-and-large of large,' this is causeless large and small, so they cannot interpenetrate. If one uses principle to rely on phenomena, such as the Avatamsaka Sutra (華嚴經 - Avatamsaka Sutra) analogy of a great thousand world's scriptures within a single dust mote, one thought like a dust mote, and all dharmas like scriptures. The analogy of the mustard seed and Mount Sumeru is also like this. If one loses the present meaning, the principle is truly difficult to understand. From now on, this explanation is our school's correct understanding. Only based on the true suchness (真如 - true suchness) of one thought's mind-nature, in accordance with this principle, there is inconceivable function. Although in principle there is no grasper and grasped, the grasper and grasped are clearly present. Cultivating this principle is called 'capable of practice.' Conforming to this principle is called 'capable of arriving.' Because of arriving, there is function; this is explained in terms of realizing the principle. Therefore, it is said that 'principle surpasses phenomena.' The current text is brief; one should rely on the Vimalakirti Sutra Commentary (凈名疏 - Vimalakirti Sutra Commentary) to explain the 'Inconceivable' chapter. The sutra says, 'A Bodhisattva (菩薩 - Bodhisattva) has a liberation called inconceivable.' If a Bodhisattva abides in this liberation, he can contain the height and breadth of Mount Sumeru within a mustard seed, and so on for each chapter, to prove that the function of liberation is inexhaustible, so it is said that even if one speaks for endless kalpas (劫 - kalpas/aeons), one cannot exhaust it. The commentary only uses the three tracks (三軌 - three tracks) to explain this sutra passage; the principle is not exhausted. The Buddhas (佛 - Buddhas) and Bodhisattvas have liberation, which is the track of true nature (真性軌 - track of true nature), also called true nature liberation. If a Bodhisattva abides in this liberation, it is the track of contemplation (觀照軌 - track of contemplation), also called real wisdom liberation. Being able to contain the height and breadth of Mount Sumeru, etc., within a mustard seed is the track of resources and accomplishment (資成軌 - track of resources and accomplishment), also called expedient pure liberation. That text explains in detail by comparing and deciding with the previous three teachings and three tracks, only then revealing the mind-nature's perfect and ultimate three tracks. Now setting aside the three teachings, directly clarifying the mind-nature.

。以真性軌與實慧合。名為能到。能從理起用故云理則勝事。問。真性自與實慧和合。何關外境而云大小相入由於契理。答。然此直性遍於法界。迷謂內外悟唯一心。是故四眼二智萬像森然。佛眼種智真空冥寂。今雖初觀豈令順迷。制心從理無非心性。次問者。為是一一因心具十界因。為復一一界果具十界果。答中初總答云俱相有者。法爾而然。一念因心道理具十。一界之果豈當一界。然言一果具於十果。果既隔越遍顯似難。若知隨起十中一心一必通十。是則一果具十因。一因具十因。故曰因通理則易知。文中先明因通。次明果隔。初因通者但舉初后。中間比知。初慈童女者。如心論云。慈童女長者欲隨伴入海采寶。從母求去。母云。吾唯有汝何棄吾去。母恐其去便抱其足。童女便以手捉母發。一莖發落。母乃放去。至海洲上見熱鐵輪從空中下。臨其頂上。便發誓言。愿法界苦皆集我身。以誓願力火輪遂落。從茲捨命生第六天。違母損發成地獄心。發弘誓願即屬佛界。引未得記輕得記者。雖未得記已屬佛心。輕得記者成地獄界。故大品觀空不證品云。我證跋致餘人永無。而輕弄餘人。以是事故遠離菩提遠善知識。若即身悔久久還依般若波羅蜜。若不即悔。當知是罪重於四禁過於五逆。當知是菩薩旃陀羅。更引下略明果

【現代漢語翻譯】以真性之軌則與真實智慧相合，這被稱為『能到』，因為能夠從理體生起妙用，所以說『理則勝事』。問：真性自然與真實智慧和合，這與外境有什麼關係呢？為什麼說大小相入是由於契合真理？答：這是因為真性遍佈于整個法界，迷惑時認為是內外對立，覺悟時則知唯一心。因此，四眼（肉眼、天眼、慧眼、法眼）二智（根本智、后得智）以及萬象都森然存在。佛眼（Buddha-cakṣus）和種智（sarvajñāna）則處於真空寂滅的狀態。現在雖然是初觀，難道要順從迷惑嗎？約束內心，使其順從真理，無一不是心性的體現。其次，提問者問：是每一個因心都具備十法界（ten realms）的因，還是每一個法界的果都具備十法界的果？回答中，首先總的回答說：都是相互具有的，這是法爾如是的。一個念頭的因心，在道理上就具備十法界。一個法界的果，怎麼會僅僅是一個法界呢？然而，說一個果具備十個果，果之間既然有隔越，遍顯就顯得困難。如果知道隨著生起的十個果中，一心與十個果相通，那麼一個果必然與十個果相通。這樣，一個果就具備十個因，一個因就具備十個因。所以說，因相通，從道理上來說就容易理解。文中先說明因相通，再說明果有隔越。先說因相通，只舉出開始和最後，中間的可以類比得知。最初的慈童女（Cīrnadārī）的故事，如《心論》所說：慈童女，一位長者的女兒，想要跟隨同伴入海采寶，就向母親請求允許。母親說：『我只有你一個女兒，為什麼要拋棄我離開呢？』母親害怕她離開，就抱著她的腳。童女便用手抓住母親的頭髮，一根頭髮掉落，母親才放開她。到海洲上，看見熱鐵輪從空中落下，臨近她的頭頂。她便發誓說：『愿法界一切眾生的苦難都集中在我身上。』憑藉誓願的力量，火輪就落下了。從此捨棄生命，往生到第六天。違背母親，損傷頭髮，成就了地獄之心。發弘誓願，就屬於佛界。引用未得記（未被授記）而輕易得到授記的人，雖然未得記，已經屬於佛心。輕易得到授記的人，成就了地獄界。所以《大品般若經·觀空不證品》說：『我證得不退轉，其餘人永遠不能。』而輕視戲弄他人。因為這個緣故，遠離菩提（bodhi），遠離善知識。如果立即懺悔，長久之後還能依靠般若波羅蜜（Prajñāpāramitā）。如果不立即懺悔，應當知道這個罪過比四重禁戒還要嚴重，超過五逆罪。應當知道這是菩薩中的旃陀羅（caṇḍāla）。再引用下面的內容來簡略地說明果。

【English Translation】 The union of the track of true nature with real wisdom is called 'being able to reach' (nāma-rūpa). Because it can generate wonderful functions from the principle, it is said that 'principle then surpasses matters'. Question: True nature naturally unites with real wisdom. What does this have to do with the external environment? Why is it said that the interpenetration of large and small is due to being in accordance with the principle? Answer: This is because true nature pervades the entire Dharma realm. When deluded, it is thought to be internal and external opposition. When enlightened, it is known to be the only mind. Therefore, the four eyes (flesh eye, heavenly eye, wisdom eye, Dharma eye), the two wisdoms (fundamental wisdom, acquired wisdom), and all phenomena exist in abundance. The Buddha-cakṣus (Buddha eye) and sarvajñāna (all-knowing wisdom) are in a state of empty and silent vacuum. Although it is the initial observation now, how can it be made to follow delusion? Restraining the mind and making it follow the principle is nothing but the manifestation of mind-nature. Secondly, the questioner asks: Does each causal mind possess the causes of the ten realms (ten realms), or does each realm's result possess the results of the ten realms? In the answer, first, the general answer is: They all possess each other, which is naturally so. The causal mind of a single thought inherently possesses the ten realms in principle. How can the result of one realm be merely one realm? However, saying that one result possesses ten results, since there is separation between the results, the universal manifestation seems difficult. If it is known that among the ten results that arise, one mind communicates with the ten results, then one result must communicate with the ten results. In this way, one result possesses ten causes, and one cause possesses ten causes. Therefore, it is said that when causes communicate, it is easy to understand from the principle. The text first explains that causes communicate, and then explains that results are separated. First, it explains that causes communicate, only citing the beginning and the end, and the middle can be inferred by analogy. The story of the initial Cīrnadārī (Compassionate Maiden), as stated in the 'Treatise on Mind': Cīrnadārī, the daughter of an elder, wanted to follow her companions into the sea to collect treasures, so she asked her mother for permission. The mother said, 'I only have you as my daughter, why do you abandon me and leave?' The mother was afraid that she would leave, so she hugged her feet. The maiden then grabbed her mother's hair with her hand, and a strand of hair fell out, and the mother released her. Arriving on the sea island, she saw a hot iron wheel falling from the sky, approaching the top of her head. She then vowed, 'May the suffering of all sentient beings in the Dharma realm be concentrated on my body.' By the power of her vow, the fire wheel fell. From then on, she abandoned her life and was reborn in the sixth heaven. Disobeying her mother and damaging her hair created the mind of hell. Making a great vow belongs to the Buddha realm. Citing those who have not yet received prediction (not yet been predicted) but easily receive prediction, although they have not yet received prediction, they already belong to the Buddha mind. Those who easily receive prediction create the realm of hell. Therefore, the 'Perfection of Wisdom Sutra, Chapter on Observing Emptiness Without Attainment' says: 'I have attained non-retrogression, and others can never attain it.' And they despise and ridicule others. For this reason, they are far from bodhi (enlightenment) and far from good teachers. If they repent immediately, they can still rely on Prajñāpāramitā (Perfection of Wisdom) after a long time. If they do not repent immediately, they should know that this sin is more serious than the four major prohibitions and exceeds the five rebellious acts. It should be known that this is a caṇḍāla (outcaste) among bodhisattvas. Further citing the following content to briefly explain the result.

隔示難顯相。從事理說。即十界果各具十果。故云凡聖皆具五陰。陰即是果。凡謂六凡聖謂四聖。雖復各具。不可聖陰如凡陰也。言不可者。意說凡陰不同聖陰。又佛具下舉一佛果具於十界。然不可以聖陰同凡。自是佛果能具十界。終不可以佛地獄界。以為凡夫地獄界也。佛果已滿從事而說。已具十界。初地初住分具十界。乃至凡夫但是理具。是則一一界果。各各具十不相混濫。一往從易。且云因通及以界隔。理而言之。一念因心實具十界百界因果。何者。如雲起一界心即具十界十如。十如只是因果法耳。相至因緣以屬於因。果報屬果。當知一念恒具百界依正因果。故佛藏云。佛見一切眾生心中。皆有如來結跏趺坐。尚具佛果。余果亦然。是故下地雖具因果。但是理性。所以致有果隔之言。次問者。一念具十。為復任運恒具十界。為待遇緣作意現起名具十耶。若準前答因通易知。已明一心具十界竟。然觀前答狀似作念是故更置此問釋疑答中雲法性自爾者。凡聖法悉皆自爾。自爾只是自然異名。問。既云自爾何殊外計。答。前第三卷已略分別。如法華玄雲。外道已為初教所破。尚不同於通別二教。況以圓極比外自然。若破性中雲非自然者。為破計故理必自然。如第一卷釋四弘中。法性自天而然等。小乘尚然。況復實理。

【現代漢語翻譯】現代漢語譯本『隔示難顯相』。從理和事兩方面來說，就是十法界的果報各自具備十種果報。所以說凡夫和聖人都有五陰（蘊），陰（蘊）就是果報。凡夫指六凡，聖人指四聖。雖然各自具備，但聖人的五陰（蘊）不能等同於凡夫的五陰（蘊）。說不能等同，意思是凡夫的五陰（蘊）不同於聖人的五陰（蘊）。另外，佛具備（十界），這裡舉一個佛果，說明佛果具備十法界。然而，不能用聖人的五陰（蘊）等同於凡夫的五陰（蘊）。佛果能夠具備十法界，但終究不能把佛的地獄界，當作凡夫的地獄界。佛的果報已經圓滿，這是從事上來說的，已經具備十法界。初地菩薩、初住菩薩分證十法界，乃至凡夫只是理上具備。這樣，每一個法界的果報，各自具備十法界，互不混淆。從容易理解的角度來說，姑且說因是相通的，而法界是隔離的。從理上來說，一個念頭的因心，實際上具備十法界、百法界的因果。為什麼呢？比如，生起一個法界的心，就具備十法界、十如是（十如），十如是隻是因果之法。相、性到因緣屬於因，果報屬於果。應當知道，一個念頭恒常具備百法界的依報、正報、因和果。所以《佛藏經》說，佛看見一切眾生的心中，都有如來結跏趺坐，已經具備佛果，其餘果報也是這樣。因此，下位法界雖然具備因果，但只是理性上的，所以才會有果報隔離的說法。其次，提問者問：一個念頭具備十法界，是任運自然地恒常具備十法界，還是等待因緣、作意現起才叫做具備十法界呢？如果按照前面的回答，因是相通的，就容易理解了。前面已經說明一心具備十法界。然而，看前面的回答，好像是作意起念，所以再次提出這個問題來解釋疑惑。回答中說『法性自爾』，意思是凡夫和聖人的法都是自然而然的。『自爾』只是自然的另一種說法。問：既然說是自然而然，那和外道的計度有什麼區別呢？答：前面第三卷已經略微分別過。如《法華玄義》說，外道已經被初教所破，尚且不同於通教和別教，更何況用圓教的極致來比外道的自然呢？如果破斥性中的『非自然』，是爲了破斥計度，理必然是自然。如第一卷解釋四弘誓願中，『法性自天而然』等等。小乘尚且如此，更何況是真實的道理。

【English Translation】 English version 『Separation shows the difficulty in revealing the true form.』 Speaking from the perspectives of principle and phenomena, each of the ten realms of effect possesses ten types of effects. Therefore, it is said that both ordinary beings and sages possess the five skandhas (aggregates), and the skandhas are the effects. 『Ordinary』 refers to the six ordinary realms, and 『sages』 refers to the four noble realms. Although each possesses them, the skandhas of sages cannot be equated with the skandhas of ordinary beings. Saying they cannot be equated means that the skandhas of ordinary beings are different from those of sages. Furthermore, 『Buddha possesses』 (the ten realms), here citing one Buddha-effect to illustrate that the Buddha-effect possesses the ten realms. However, one cannot equate the skandhas of sages with those of ordinary beings. The Buddha-effect is capable of possessing the ten realms, but ultimately, one cannot regard the Buddha's hell realm as the hell realm of ordinary beings. The Buddha's effect is already complete, speaking from the perspective of phenomena, already possessing the ten realms. Bodhisattvas of the initial ground (初地) and initial dwelling (初住) partially realize the ten realms, while ordinary beings possess them only in principle. Thus, each realm of effect possesses ten realms, without intermingling. From an easy-to-understand perspective, we tentatively say that the cause is interconnected, while the realms are separated. From the perspective of principle, a single thought of the causal mind actually possesses the causes and effects of the ten realms and the hundred realms. Why? For example, when one arises a mind of one realm, it possesses the ten realms and the ten suchnesses (十如). The ten suchnesses are merely the dharma of cause and effect. Form (相), nature (性) to condition (因緣) belong to the cause, while retribution (果報) belongs to the effect. One should know that a single thought constantly possesses the support (依報), the principal (正報), the cause, and the effect of the hundred realms. Therefore, the Buddha-store Sutra says that the Buddha sees in the minds of all beings the Tathagata sitting in the lotus position, already possessing the Buddha-effect, and the remaining effects are also like this. Therefore, although the lower realms possess cause and effect, it is only in principle, hence the saying of the separation of effects. Secondly, the questioner asks: Does a single thought possess the ten realms naturally and constantly, or is it that waiting for conditions and intentionally arising a thought is called possessing the ten realms? If according to the previous answer, that the cause is interconnected, it is easy to understand. It has already been explained that a single mind possesses the ten realms. However, looking at the previous answer, it seems like intentionally arising a thought, so this question is raised again to explain the doubt. The answer says 『the nature of dharma is naturally so,』 meaning that the dharmas of ordinary beings and sages are all naturally so. 『Naturally so』 is just another way of saying natural. Question: Since it is said to be naturally so, what is the difference from the calculations of external paths? Answer: The third chapter has already briefly distinguished this. As the Profound Meaning of the Lotus Sutra says, the external paths have already been refuted by the initial teachings, and are not even the same as the shared and distinct teachings, let alone comparing the ultimate of the perfect teaching to the naturalness of the external paths. If refuting the 『non-natural』 in nature is to refute calculation, then principle must be natural. As in the explanation of the four great vows in the first chapter, 『the nature of dharma is naturally so,』 and so on. Even the Hinayana is like this, let alone the true principle.

問。一心既具但觀於心何須觀具。答。一家觀門永異諸說。該攝一切十方三世若凡若聖一切因果者。良由觀具。具即是假。假即空中。理性雖具若不觀之。但言觀心則不稱理。小乘奚嘗不觀心耶。但迷一心具諸法耳。問。若不觀具為屬何教。答。別教教道從初心來。但云次第生於十界。斷亦次第故不觀具。或稟通教即空但理。或稟三藏寂滅真空。如此等人何須觀具。何者。藏通但云心生六界。觀有巧拙即離不同。是故此兩不須觀具。尚不識具況識空中。若不爾者。何名發心畢竟不別。成正覺已何能現於十界身土。又復學者縱知內心具三千法。不知我心遍彼三千。彼彼三千互遍亦爾。茍順凡情生內外見。應照理體本無四性。心佛眾生三無差別。能知此者依俙識心。又此十乘得名皆同並有能所相對故也第一觀陰入下依章別解。初解陰入中。先重明境。次明修觀初文先附小宗略釋三科。辨境離合。謂五陰下列名。陰者下釋名。今文但以因果兩義釋名。即以因果攝余盡故。婆沙中雲。陰是何義。答。聚義略義積義總義。如種種雜物以為一聚。色乃至識聚在一處。故名為聚。乃至含於三世內外。故名為總中間諸名準說可知。問。五取蘊與蘊有何差別。答。蘊通漏無漏。取蘊唯有漏。蘊之與陰新舊異譯蘊謂蘊積與陰義同。準俱舍中

【現代漢語翻譯】現代漢語譯本問：既然一心已經具備一切，為何只觀心，而不需要觀『具』（一切諸法）呢？答：天臺宗的觀法與所有其他宗派不同，它涵蓋了十方三世的一切，無論是凡是聖，一切因果，這都是因為觀『具』（一切諸法）。『具』（一切諸法）即是假，假即是空。理性雖然具備一切，如果不去觀照它，只說觀心，那就不能稱合真理。小乘難道不觀心嗎？只是他們迷惑於一心具備諸法罷了。問：如果不觀『具』（一切諸法），那屬於什麼教派呢？答：別教的教道從最初發心開始，只是說次第產生於十界，斷除也是次第的，所以不觀『具』（一切諸法）。或者信奉通教，執著于空理；或者信奉三藏教，執著于寂滅真空。像這樣的人，何須觀『具』（一切諸法）呢？為什麼呢？因為三藏教和通教只是說心生六界，觀法有巧拙，境界有不同。因此這兩種教派不需要觀『具』（一切諸法），他們尚且不認識『具』（一切諸法），更何況認識空性呢？如果不是這樣，為什麼說發心畢竟不同呢？成正覺后，又怎麼能顯現於十界的身土呢？而且，學習者即使知道內心具備三千法，卻不知道我的心遍及那三千法，那三千法彼此互遍也是如此。如果順從凡夫的情感，產生內外之見，就應該照見理體的本來沒有四性。心、佛、眾生，三者沒有差別。能夠知道這些的人，才算稍微認識了心。此外，這十乘觀法，得名都相同，並且有能觀和所觀相對。第一觀陰入，下面依據章節分別解釋。首先解釋陰入中，先重新說明境界，其次說明修觀。最初的文先附帶小乘宗派，略微解釋三科，辨別境界的離合。所謂五陰，下面列出名稱。『陰』（蘊）下面解釋名稱。現在的文只是用因果兩種意義解釋名稱，因為用因果就能涵蓋其餘的意義。在《婆沙論》中說：『陰（蘊）是什麼意思？』回答說：『是聚集的意思，簡略的意思，積累的意思，總括的意思。』就像用各種各樣的雜物組成一個聚集體，色乃至識聚集在一處，所以叫做聚集。乃至包含三世內外，所以叫做總括。中間的各種名稱可以參照說明來理解。問：五取蘊（蘊，skandha）與蘊（蘊，skandha）有什麼差別？答：蘊（蘊，skandha）通於有漏和無漏，取蘊（蘊，skandha）只有有漏。蘊（蘊，skandha）與陰（蘊，skandha）是新舊不同的翻譯，蘊（蘊，skandha）的意思是蘊積，與陰（蘊，skandha）的意思相同。參照《俱舍論》中的說法

【English Translation】 English version Question: Since the one mind already possesses everything, why only contemplate the mind, and not contemplate 'Guna' (all dharmas)? Answer: The Tiantai school's contemplation method is different from all other schools. It encompasses everything in the ten directions and three periods of time, whether it is ordinary or holy, all causes and effects. This is because of contemplating 'Guna' (all dharmas). 'Guna' (all dharmas) is emptiness. Although the rational nature possesses everything, if you do not contemplate it, only saying contemplate the mind, then it does not conform to the truth. Do the Hinayana not contemplate the mind? It's just that they are confused about the one mind possessing all dharmas. Question: If you do not contemplate 'Guna' (all dharmas), then to which school does it belong? Answer: The teachings of the Separate Teaching, from the initial aspiration, only say that they arise in sequence in the ten realms, and the cutting off is also in sequence, so they do not contemplate 'Guna' (all dharmas). Or they believe in the Common Teaching, clinging to the principle of emptiness; or they believe in the Tripitaka Teaching, clinging to the stillness of true emptiness. For people like this, why contemplate 'Guna' (all dharmas)? Why? Because the Tripitaka Teaching and the Common Teaching only say that the mind produces the six realms, and the contemplation method has skill and clumsiness, and the realms are different. Therefore, these two teachings do not need to contemplate 'Guna' (all dharmas). They do not even recognize 'Guna' (all dharmas), let alone recognize emptiness? If it is not like this, why is it said that the initial aspiration is ultimately different? After attaining perfect enlightenment, how can they manifest in the bodies and lands of the ten realms? Moreover, even if the learner knows that the inner mind possesses three thousand dharmas, they do not know that my mind pervades those three thousand dharmas, and that those three thousand dharmas also pervade each other. If they follow the emotions of ordinary people and produce internal and external views, they should illuminate the principle that the essence originally has no four natures. Mind, Buddha, and sentient beings are not different. Those who can know these things can be said to have a slight understanding of the mind. In addition, these ten vehicles of contemplation have the same names, and there is a relative relationship between the contemplator and the contemplated. The first is the contemplation of the skandhas and entrances, and the following is explained separately according to the chapters. First, explain the skandhas and entrances, first restating the realm, and then explaining the cultivation of contemplation. The initial text is attached to the Hinayana school, briefly explaining the three categories, and distinguishing the separation and combination of realms. The so-called five skandhas, the names are listed below. 'Skandha' (skandha) below explains the name. The current text only explains the name with the two meanings of cause and effect, because cause and effect can encompass the remaining meanings. In the Vibhasa Shastra, it says: 'What is the meaning of skandha (skandha)?' The answer is: 'It means gathering, it means brief, it means accumulation, it means summary.' Just like using various miscellaneous objects to form a gathering, form and even consciousness gather in one place, so it is called gathering. It even includes the three periods of time, inside and outside, so it is called summary. The various names in the middle can be understood by referring to the explanation. Question: What is the difference between the five aggregates of clinging (skandha, skandha) and the aggregates (skandha, skandha)? Answer: Aggregates (skandha, skandha) are common to defiled and undefiled, and aggregates of clinging (skandha, skandha) are only defiled. Aggregates (skandha, skandha) and skandha (skandha) are different translations, old and new. Aggregates (skandha, skandha) means accumulation, which has the same meaning as skandha (skandha). Refer to the statement in the Abhidharma-kosa.

色攝五根境及以二無作。行攝諸心所唯除受想二。識即是心王。為今初觀境。入者新名為處。婆沙云。入是何義。答。輸門義輸道義藏義倉義田義流義海義是為入義。隨名解釋亦應可見。今文涉入及以輪門。並是道義。然上釋義初明根塵互相涉入。次義者明根為外塵之所得。便由心心所流入根境。令塵得入名為輸道。故彼論文門之與道。並是能通。使心心所得流入也。準俱舍中法入最寬。界者婆沙云。界是何義。分別是界義。如山中有寶種類不同。俱舍頌云。聚生門種族。是蘊處界義例婆沙文可以意知。俱舍中廣以族持性等三義釋界。余根塵識如常可知。法界攝四亦同法入。乃至廣以二十二門分別界義。委悉列名辨相出體非今文意。唯依諸論以明開合而為觀境。故次明之。婆沙下明境開合。與俱舍同。頌云。愚根樂三故。說蘊處界三。愚謂迷也。根謂三品。樂謂所欲。今明觀境不須兩義。故但從迷。言少分者以法入法界中具含心色。今文略界且從入說故云法入含於色心成兩少分。意但是心。餘十唯色。若約界者法界亦二。十界是色七界是心。陰中四陰既純是心。故不須簡。於法入法界中言二少分者。以法入中有四類法謂無表色心所法不相應行三無為法。是則無表是色。心所是心。不相應行非色非心。無為法者非三聚攝

。無為在下二乘境攝。得非得者。在下助道觀中。無想二定覆在禪境。余並在此。若依經部大乘法相等。同時意識緣現五塵及落謝塵法入所收。少分屬色少分屬心。今且觀心。心即識也。又有宗五識及五意識並第六識。俱能引起受等三心。若依成論。五識定無起三心義。雖此同異今初且觀諸識為境。問。識陰是王有宗心王與數同起。如何別於心王修觀。答。此但宗計。意則不然直爾觀心義當觀王。數人下兼示二論不同之相。數人即是薩婆多師。破成論師云。心聚是一。何容前後。論師復破薩婆多師云。雖同心聚四心各別。自有其體而共相應。今並不從二論同別。但且用心為所觀境。若就下且依空門以判前後。若前若后皆不得使數涉于王。故云不得以數隔王。數在前後王在中央。名為數隔。是故心王非前則后。四念下釋疑。疑雲。何故念處王在中央。釋云。就言說便非起次第。亦非約行。又分別下正示境相。三科不同但論陰者。以界入中心界心入。則有少分全分不同。五陰雖開無少分故。故先約陰后列界入。又此三科既開合異。欲以識界而為觀初。何往不得。但識名多故。陰在初故。又名略故。是故先用。故依經論明陰不同。皆從心造。見愛是穢。故兩所起名污穢陰。並起善惡併名造陰。初兩唯是果報陰耳。變化即是工

巧故也。五善根者。總別念處但合為一。並暖等四名五方便。亦名五善根五停但是對治五障。是故不論。念處等五能為無漏作近方便。次引大小教證。又正法念中雖但列六。華嚴既云種種五陰。即通十界。世間下次略示境相難思。故舉況以寧可凡心知。如世間陰人中一種尚叵窮盡。況復六道陰。六道陰尚爾。況出世四聖。此中預以報陰比決。令識下文不思議陰。凡眼下舉譬。肉眼世智猶如凡眼。三惑所障名之為翳。尚不見於真諦之近。況能見於中道之遠。彌生下合譬。界內偏真名為一隅。界外圓中名為邊表。四角曰隅如渴鹿下重譬不知之人。隨世色聲若偏小等。終不聞見真妙之理。縱令下與而言之但睹小法。故大集下引證也佛世值聖猶尚住小。各執一門異計不同。依毗曇門用七方便名為常見。說異能斷。依成實門但觀空心名為見。說一能斷。當知滅后圓門不易況佛去世者舉佛滅后不知為況。故龍樹下明佛滅后造論破計。一謂毗曇王數同時。異謂成論王數前後。四句三假皆如幻化。然界內下欲示識心而為觀境。先且總攬心為起由。即前所引經論是也。佛告下重引阿含大論。以證心造。若欲下雙舉二譬。世出世陰如條如病。一念識心如根如穴。如華他治病。湯不過一種兩種。炙不過一穴兩穴。若爾。觀心即足。何故第四破

【現代漢語翻譯】現代漢語譯本這是巧妙的緣故。五善根，總相和別相的念處合為一個，加上暖等四法，名為五方便，也名為五善根。五停心觀只是對治五種障礙，所以不討論。念處等五法能為無漏智作近方便。下面引用大小乘的教證。而且《正法念處經》中雖然只列舉了六種，但《華嚴經》既然說種種五陰，就通於十法界。世間以下略微顯示境界相難以思議，所以用比喻來使凡夫心能夠理解。如世間陰人中的一種尚且難以窮盡，何況六道的五陰？六道的五陰尚且如此，何況出世間的四聖？這裡預先用報陰來比較決斷，使人認識下文所說不可思議的五陰。凡夫的眼睛以下舉例說明。肉眼和世俗的智慧猶如凡夫的眼睛，被三惑所障礙，名為眼翳，尚且不能見到真諦之近，何況能見到中道之遠？彌生以下是合譬。界內的偏真名為一隅，界外的圓中名為邊表。四角叫做隅，如同渴鹿以下是重譬，不知真理的人，隨逐世間的色聲，如果偏執小乘等，終究不能聽聞見到真妙的道理。縱然以下是退一步說，即使見到也只是小法。所以《大集經》以下引用經文來證明。佛在世時值遇聖人尚且住在小乘，各自執著一門，異計不同。依據毗曇宗的觀點，用七方便名為常見，說異才能斷除。依據成實宗的觀點，只觀空心名為見，說一就能斷除。應當知道佛滅度后圓頓法門不容易，何況佛已經去世？這裡用佛滅度后不知真理的情況來作比況。所以龍樹以下說明佛滅度后造論破除各種計較。一是指毗曇宗主張諸法同時生滅，異是指成論宗主張諸法前後生滅。四句、三假都如幻化。然而界內以下想要顯示識心作為觀境，先總攬心為生起的原因，就是前面所引用的經論。佛告訴以下再次引用《阿含經》、《大論》來證明心能造作一切。如果想要以下雙舉兩個比喻。世間和出世間的五陰如樹枝和疾病，一念識心如樹根和病灶。如同華佗治療疾病，湯藥不過用一種兩種，鍼灸不過用一穴兩穴。如果這樣，觀心就足夠了，為什麼還要第四個步驟（破陰）？

【English Translation】 English version This is because of skillful means. The Five Roots of Good (five善根): the general and specific mindfulness (念處) are combined into one, along with the four 'warmth' (暖) etc., are called the Five Expedients (五方便), also known as the Five Roots of Good. The Five Stoppages (五停心觀) are only for counteracting the five hindrances, so they are not discussed. The five such as mindfulness can serve as a close expedient for the un-leaked wisdom. Next, citations from both Mahayana and Hinayana teachings are introduced. Moreover, although only six are listed in the Saddharma-smṛtyupasthāna Sūtra (正法念處經), since the Avataṃsaka Sūtra (華嚴經) says 'various aggregates' (五陰), it encompasses the ten realms. 'Worldly' below briefly shows that the aspects of the realm are difficult to conceive, so an analogy is used to make it understandable to ordinary minds. For example, even one type of aggregate among worldly beings is difficult to exhaustively understand, let alone the aggregates of the six realms? If the aggregates of the six realms are like this, what about the four noble ones who have transcended the world? Here, the retribution aggregate (報陰) is used in advance for comparison and determination, so that one can recognize the inconceivable aggregates mentioned below. 'Ordinary eyes' below gives an example. Physical eyes and worldly wisdom are like ordinary eyes, obstructed by the three confusions (三惑), called eye defects (翳), they cannot even see the nearness of the true truth, let alone see the distance of the Middle Way. 'Mire' below is a combined analogy. The partial truth within the realm is called a corner (一隅), the perfect middle outside the realm is called the edge and surface (邊表). The four corners are called corners, like a thirsty deer below is a heavy analogy, those who do not know the truth, follow the worldly forms and sounds, if they are biased towards the small vehicle etc., will never hear and see the true and wonderful principle. 'Even if' below is a concession, even if they see, it is only the small Dharma. Therefore, the Mahāsaṃnipāta Sūtra (大集經) below quotes scriptures to prove it. When the Buddha was in the world, even encountering sages, they still dwelled in the small vehicle, each clinging to one gate, with different views. According to the Sarvāstivāda (毗曇宗) school, using the seven expedients is called common view, saying that difference can be cut off. According to the Satyasiddhi (成實宗) school, only observing the empty mind is called seeing, saying that one can cut off. It should be known that after the Buddha's parinirvana, the perfect and sudden Dharma gate is not easy, let alone after the Buddha has passed away? Here, the situation of not knowing the truth after the Buddha's parinirvana is used as an analogy. Therefore, Nāgārjuna (龍樹) below explains that after the Buddha's parinirvana, he created treatises to break various calculations. 'One' refers to the Sarvāstivāda school advocating simultaneous arising and ceasing of dharmas, 'different' refers to the Satyasiddhi school advocating successive arising and ceasing of dharmas. The four sentences and three falsities are all like illusions. However, 'within the realm' below wants to show the consciousness mind as an object of contemplation, first generally grasping the mind as the cause of arising, which is the scriptures and treatises quoted earlier. 'The Buddha told' below again quotes the Agama Sutra (阿含經) and Mahavibhasa (大論) to prove that the mind can create everything. 'If you want' below gives two analogies. The worldly and transworldly aggregates are like branches and diseases, a single thought of consciousness is like roots and lesions. Just like Hua Tuo (華佗) treating diseases, the decoction is only used in one or two types, acupuncture is only used in one or two acupoints. If so, contemplating the mind is enough, why is there a fourth step (breaking the aggregates)?

遍文末更例觀于余陰界入。答。欲融諸法示觀境遍。是故下文例余界入。若示境體觀心即足。以心遍故攝余法故。又非但心攝一切。亦乃一切攝心。故四念處云。非但唯識亦乃唯聲唯香味等。今當下從廣之狹。正示境體。陰入界三並可為境。寬漫難示故促指的。略二就陰如去丈就尺。略四從識如去尺就寸。以由界入所攝寬多。陰唯有為。有為之中義兼心色。故置色存心。心名復含心及心所。今且觀心王置於心所。故初觀識。餘下例之。問。五識五意識及第六識。並能生於受等三心。何等識心及所生三心。是今觀境。答。五識五意識定是今境。未屬煩惱在無記故。于第六中取能招報者。仍鬚髮得乃屬煩惱境。余之分別方屬今境。又此五識及五意識雖在今境。仍在下文歷緣對境中明。又若探取不思議意。以對喻者。則一念心十界三科如丈。一界五陰如尺。唯在識心如寸。若達心具一切法已。方能度入一切色心。如一一尺無非是寸。及一一丈無非是尺。是故丈尺全體是寸。觀心下次明能觀觀法。觀法非十對根有殊。雖復根殊但是一不思議觀觀不思議境乃至離愛不離境故。故此十觀文十義十。根三意二分遠近故。近期初住遠在極果。又次位下三雖非觀法。並由觀力相從名觀。故名十觀又備此十令觀可成。故名成觀亦名成乘。思

【現代漢語翻譯】現代漢語譯本遍文末更例觀于余陰界入。（答：）欲融諸法，示觀境遍。是故下文例余界入。若示境體，觀心即足。以心遍故，攝余法故。又非但心攝一切，亦乃一切攝心。故《四念處》云：『非但唯識，亦乃唯聲唯香味等。』今當下從廣之狹，正示境體。陰、入、界三並可為境，寬漫難示，故促指的。略二就陰，如去丈就尺；略四從識，如去尺就寸。以由界入所攝寬多，陰唯有為。有為之中義兼心色，故置色存心。心名復含心及心所，今且觀心王置於心所，故初觀識，餘下例之。問：五識、五意識及第六識，並能生於受等三心，何等識心及所生三心，是今觀境？（答：）五識、五意識定是今境，未屬煩惱，在無記故。于第六中取能招報者，仍鬚髮得乃屬煩惱境，余之分別方屬今境。又此五識及五意識雖在今境，仍在下文歷緣對境中明。又若探取不思議意，以對喻者，則一念心十界三科如丈，一界五陰如尺，唯在識心如寸。若達心具一切法已，方能度入一切色心，如一一尺無非是寸，及一一丈無非是尺。是故丈尺全體是寸。觀心下次明能觀觀法。觀法非十對根有殊，雖復根殊，但是一不思議觀觀不思議境，乃至離愛不離境故。故此十觀文十義十，根三意二分遠近故。近期初住，遠在極果。又次位下三雖非觀法，並由觀力相從名觀，故名十觀，又備此十令觀可成，故名成觀，亦名成乘。思

【English Translation】 English version At the end of the 'Everywhere' section, there are further examples of contemplation on the remaining skandhas (aggregates), realms (ayatana), and elements (dhatu). (Answer:) The intention is to merge all dharmas (teachings) and demonstrate the pervasiveness of the object of contemplation. Therefore, the following text provides examples of the remaining realms and elements. If the aim is to show the essence of the object, contemplating the mind is sufficient, because the mind is pervasive and encompasses all other dharmas. Moreover, it is not only that the mind encompasses everything, but also that everything encompasses the mind. Hence, the Four Foundations of Mindfulness states: 'Not only is there mere consciousness, but also mere sound, mere smell, mere taste, etc.' Now, we will proceed from the broad to the narrow, directly indicating the essence of the object. The three—skandhas, realms, and elements—can all serve as objects, but they are too vast and difficult to demonstrate clearly, so we narrow the focus. Reducing two to the skandhas is like going from a 'zhang' (unit of length) to a 'chi' (smaller unit); reducing four from consciousness is like going from a 'chi' to a 'cun' (even smaller unit). This is because what is encompassed by the realms and elements is broad and extensive, while the skandhas are only conditioned phenomena (samskrta). Among conditioned phenomena, the meaning encompasses both mind and matter, so matter is set aside and the mind is retained. The term 'mind' also includes both the mind itself and its mental functions (citta-caitta). Now, we will contemplate the mind-king (citta) and set aside the mental functions, so we begin by contemplating consciousness (vijnana), and the rest follows accordingly. Question: The five consciousnesses (five senses), the five sense-consciousnesses, and the sixth consciousness (mano-vijnana) can all give rise to the three mental activities of feeling (vedana), etc. Which consciousness and the three mental activities it generates are the object of contemplation now? (Answer:) The five consciousnesses and the five sense-consciousnesses are definitely the object of contemplation now, because they do not belong to afflictions (klesha) and are in a state of neutral feeling (upeksha). Among the sixth consciousnesses, we take those that can bring about retribution (karma-vipaka), which must be activated to belong to the realm of afflictions. The remaining discriminations belong to the object of contemplation now. Furthermore, although these five consciousnesses and the five sense-consciousnesses are in the object of contemplation now, they are still clarified in the following text on experiencing conditions and facing objects. Moreover, if we explore the inconceivable meaning and use analogies, then a single thought-moment encompassing the ten realms (dasa-dhatu) and the three categories (tri-dhatu) is like a 'zhang,' one realm encompassing the five skandhas is like a 'chi,' and only the consciousness is like a 'cun.' If one realizes that the mind possesses all dharmas, then one can enter into all forms and minds, just as each 'chi' is nothing but 'cun,' and each 'zhang' is nothing but 'chi.' Therefore, the entire 'zhang' and 'chi' are 'cun.' The section 'Contemplating the Mind' next clarifies the ability to contemplate and the method of contemplation. The method of contemplation is not ten different methods corresponding to the roots (indriya), although the roots are different, it is still one inconceivable contemplation contemplating an inconceivable object, even to the point of being detached from love but not detached from the object. Therefore, these ten contemplations have ten texts and ten meanings, with the three roots and two intentions distinguishing near and far. The near is the initial stage of dwelling (prathama-bhumi), and the far is the ultimate fruit (paramartha-phala). Furthermore, although the three below the next position are not methods of contemplation, they are named contemplation because they follow from the power of contemplation, hence the name 'Ten Contemplations,' and also because preparing these ten makes contemplation possible, hence the name 'Accomplishing Contemplation,' also named 'Accomplishing Vehicle.' Think.

之。可見。既自達下生起次第。今文可見。四念處中以初四法皆共成於上求下化。故彼文云。上求不思議境觀于煩惱即是菩提。於此煩惱上求菩提無別求也。生死涅槃亦復如是。為欲下化應須發心。即發弘誓。我以何法上求下化。應須安心莊嚴上求。以此定慧能度眾生。名為下化。若無上果下化不成。故知果成由於破遍。若破不遍須識通塞。下去生起與今文同。以此而觀前之四法用無前後。通塞等三成就前四。次位等三以判前七。能善用者十如指掌。譬如下舉譬。毗首等者。毗首是天家巧匠。長阿含云。天帝與修羅戰勝。更造一堂名為最勝。東西百由旬南北六十由旬。堂有百間。間有七支露臺。一一臺上有七玉女。一一玉女有七使人。皆是天帝優給衣食莊嚴之具。千世界中此堂無比。故名最勝。今云得勝者。由戰得勝而造此堂。先略銷譬。下文自合。周匝間隙皆容一綖。十法無間如不疏。無混濫過如不密。十法相別如容綖。十法圓乘出諸觀上如峙上天。謂居極理第一義天。巍巍昂昂稱歎辭也。巍高也。昂舉也。尚非別教教道所知。況暗證拙匠能揆則耶。揆度也則準也。非是暗證能思度故。言善畫者如張顧之徒並得筆墨之妙。今家觀法亦復如是圖謂圖寫畫之所生。依教修習得佛法大綱猶如匡郭。匡郭者物之外圍。得佛法

【現代漢語翻譯】現代漢語譯本：

可見，既然已經通達了下生起次第，那麼現在的經文就可以理解了。四念處中，最初的四種方法都共同成就了上求佛道和下化眾生的目標。因此經文中說：『向上尋求不可思議的境界，觀察煩惱即是菩提。』在此煩惱之上尋求菩提，沒有其他的尋求。生死和涅槃也是如此。爲了下化眾生，應當發菩提心，即發起弘大的誓願：我用什麼方法上求佛道、下化眾生？應當安心莊嚴，向上尋求。用這種定慧能夠度化眾生，就叫做下化。如果沒有無上的果位，下化就不能成功。所以知道果位的成就，在於破除普遍的執著。如果破除不了普遍的執著，就必須認識通達和閉塞。下去生起與現在的經文相同。用這個來觀察，前面的四種方法的作用沒有先後順序。通塞等三種成就前面的四種。次位等三種用來判斷前面的七種。能夠善於運用的人，十法就像在指掌之中一樣清晰。譬如以下的譬喻。毗首等，毗首（Vishvakarma）是天界的巧匠。《長阿含經》說，天帝與修羅戰鬥勝利后，建造了一座宮殿，名為最勝。東西一百由旬（Yojana，古印度長度單位），南北六十由旬。宮殿有一百間，每間有七個支露臺，每個露臺上都有七個玉女，每個玉女有七個使者，都是天帝供給衣食莊嚴的器具。千世界中，這座宮殿無比，所以名為最勝。現在說得到勝利，是因為通過戰鬥得勝而建造了這座宮殿。先簡略地解釋譬喻，下文會自然結合。周匝的間隙都能容納一根線。十法沒有間斷，就像不疏鬆一樣。沒有混雜錯亂的過失，就像不嚴密一樣。十法相互區別，就像能容納線一樣。十法圓滿相乘，超出各種觀想之上，就像聳立在天上一樣。指的是居住在極理的第一義天。巍巍昂昂是稱歎的詞語。巍是高大，昂是高舉。尚且不是別教的教道所能知道的，何況是暗證的拙劣工匠能夠衡量呢？衡量，是揣測；準，是標準。不是暗證所能思量揣測的。說善於繪畫的人，像張僧繇、顧愷之等人，都得到了筆墨的妙處。現在的觀法也是如此，圖是指圖寫繪畫所產生的結果。依靠教法修習，得到佛法的大綱，就像匡郭一樣。匡郭是物體外面的圍欄，得到佛法

【English Translation】 English version:

It is evident. Since one has already understood the sequence of arising in the lower realms, the current text becomes understandable. In the Four Foundations of Mindfulness (Sati-patthana), the initial four methods collectively accomplish the goals of seeking enlightenment above and transforming beings below. Therefore, the text states: 'Seeking the inconceivable realm above, observing afflictions is Bodhi (enlightenment).' Seeking Bodhi above these afflictions is not a separate pursuit. Samsara (birth and death) and Nirvana (liberation) are also the same. To transform beings below, one should generate Bodhicitta (the mind of enlightenment), that is, make great vows: What method shall I use to seek enlightenment above and transform beings below? One should settle the mind and adorn it, seeking upwards. Using this Samadhi (concentration) and Prajna (wisdom), one can liberate beings, which is called transforming beings below. Without the supreme fruition, transforming beings below cannot succeed. Therefore, know that the accomplishment of fruition lies in breaking through pervasive attachments. If one cannot break through pervasive attachments, one must recognize what is unobstructed and obstructed. The arising in the lower realms is the same as in the current text. Observing this, the functions of the preceding four methods have no sequential order. The three of unobstructedness, obstructedness, etc., accomplish the preceding four. The three of sequential positions, etc., are used to judge the preceding seven. Those who can skillfully use them find the ten dharmas as clear as in the palm of their hand. For example, the following analogy. Vishvakarma (Vishvakarma) and others, Vishvakarma is the skillful craftsman of the heavenly realm. The Dirgha Agama Sutra says that after the Deva (god) Indra won the battle with the Asuras (demons), he built a palace called 'Most Excellent.' It was one hundred Yojana (an ancient Indian unit of distance) east to west and sixty Yojana north to south. The palace had one hundred chambers, each with seven supporting terraces, and each terrace had seven jade maidens, and each jade maiden had seven attendants, all provided with clothing, food, and adornments by the Deva Indra. In the thousand worlds, this palace was unparalleled, so it was called 'Most Excellent.' Now, saying 'obtained victory' refers to building this palace after winning the battle. First, briefly explain the analogy, and the text below will naturally connect. The gaps all around can accommodate a thread. The ten dharmas have no interruption, like not being sparse. There is no fault of mixing and confusion, like not being dense. The ten dharmas are distinguished from each other, like being able to accommodate a thread. The ten dharmas perfectly multiply, surpassing all contemplations, like standing tall in the sky. This refers to residing in the ultimate principle of the First Principle Heaven. 'Wei Wei Ang Ang' are words of praise. 'Wei' means tall, and 'Ang' means raised high. It is not even known by the teachings of the Separate Teaching (a specific Buddhist school), let alone measured by clumsy craftsmen who have attained only dark realization. To measure is to speculate; to set a standard. It cannot be speculated by dark realization. Saying 'those skilled in painting' refers to people like Zhang Sengyao and Gu Kaizhi, who have all attained the wonders of brush and ink. The current method of contemplation is also like this. A picture refers to what is produced by drawing and painting. Relying on the teachings to practice, one obtains the outline of the Buddha-dharma, like a framework. A framework is the outer enclosure of an object, obtaining the Buddha-dharma.

意猶如逼真。依教尋真猶如寫像。窮教實體名為骨法。依實生解義如精靈。十法所趣如生氣。從因趣果名飛動豈誦文者所知。如非填彩等也。此十觀下合譬以此一合通合兩譬。最後結中同結二人。然此合語文約意廣。先對二譬次重釋文。初合勝堂者。橫豎等合不疏不密等。從初則下合巍巍等。意圓下合非拙匠等。若合後譬者。橫豎等合匡郭逼真。微妙等合圖寫等。從初則下合生氣等。非誦文者合填彩人。次更委釋此合文者。言橫豎者。此之十法有通有別別者。如不思議境窮實相底名豎。包十法界名橫。發心上求名豎。下化眾生名橫。又上求下化名豎。依境發誓名橫。安心徹理名豎。六十四番名橫。破遍惑窮名豎。諸門相望名橫。通至寶所名豎。校校塞著名橫。道品至后名豎。品品相望為橫。正助至后名豎。法法相望為橫。次位至極名豎。位位遍攝為橫安忍進后為豎。違順相望為橫。無著入住為豎。離似三法為橫。此且單約圓乘為解。若望偏乘名橫名豎。亦如橫豎顯非橫豎。若不思議非橫非豎能作橫豎。而云橫豎。又總論者。在一一位十自相望為橫。一一至極當法漸深為豎。又亦可前之七法名橫。識次位去名為豎。又玄文對信複名別豎攝諸法盡故云收束。十法理幽為微。開粗絕待為妙。不濫偏小名精。安布次比名巧。初

【現代漢語翻譯】現代漢語譯本意猶如逼真（形容繪畫非常逼真）。依照教義去探尋真理，就像是畫像一樣。窮盡教義的實體，這被稱為骨法（繪畫術語，指畫骨骼結構）。依據實體產生理解，其意義就像是畫中的精靈一樣。十法所趨向的，就像是畫中的生氣。從因趣向果，這被稱為飛動，哪裡是誦讀文字的人所能理解的呢？就像不是填涂顏色的人所能理解的一樣。這十觀下文的比喻，用這一個比喻來貫通兩個比喻。最後總結時，一同總結了兩個人。然而，這段總結的文字簡略而意義深遠。先對照兩個比喻，然後重新解釋文句。首先，對照勝堂（指精美的殿堂）的比喻，橫豎等結構組合，既不疏鬆也不緊密等。從『初則』以下，對照巍巍（形容高大）等。『意圓』以下，對照『非拙匠』（不是拙劣的工匠）等。如果對照後面的比喻，橫豎等結構組合，就像是畫的輪廓逼真。微妙等，就像是圖畫的描繪等。從『初則』以下，對照生氣等。『非誦文者』，對照填涂顏色的人。接下來，更詳細地解釋這段總結的文字。說到『橫豎』，這十法既有共通之處，也有區別之處。區別在於，如不思議境（不可思議的境界）窮盡實相的根本，這稱為『豎』。包容十法界，這稱為『橫』。發心向上求法，這稱為『豎』。向下教化眾生，這稱為『橫』。又，向上求法，向下教化，這稱為『豎』。依據境界發誓愿，這稱為『橫』。安心徹悟真理，這稱為『豎』。六十四番（指某種修行方法），這稱為『橫』。破除普遍的迷惑，窮盡其根本，這稱為『豎』。諸門相互觀望，這稱為『橫』。通往寶所（指涅槃），這稱為『豎』。校正各種阻塞之處，這稱為『橫』。道品直到最後，這稱為『豎』。品品相互觀望，這稱為『橫』。正助直到最後，這稱為『豎』。法法相互觀望，這稱為『橫』。次第的位直到極點，這稱為『豎』。位位普遍攝取，這稱為『橫』。安忍精進之後，這稱為『豎』。違逆和順相互觀望，這稱為『橫』。無著入住，這稱為『豎』。遠離相似的三法，這稱為『橫』。這只是單獨針對圓乘（指圓滿的佛法）來解釋。如果相對於偏乘（指不圓滿的佛法），那麼什麼是『橫』，什麼是『豎』，就像橫豎顯示了非橫豎一樣。如果不思議的境界，既非橫也非豎，卻能作為橫豎。而說橫豎。又，總的來說，在一個個位中，十法各自相互觀望，這稱為『橫』。一一達到極點，當法逐漸深入，這稱為『豎』。又，也可以說前面的七法稱為『橫』，認識次第的位而去，這稱為『豎』。又，玄文（指某種經文的解釋）相對信復（指信心的恢復），也稱為『別豎』（特殊的豎），因為它攝取了所有的法，所以說收束。十法的道理幽深，所以是『微』（微妙）。開顯粗淺，斷絕對待，所以是『妙』（精妙）。不混雜偏頗的小乘，所以是『精』（精純）。安排佈置次第，所以是『巧』（巧妙）。最初

【English Translation】 English version The meaning is like realism (describing a painting as very realistic). Seeking truth according to the teachings is like portraiture. Exhausting the substance of the teachings is called 'bone method' (a painting term referring to the structure of bones). Generating understanding based on reality, its meaning is like the spirit in a painting. What the ten dharmas tend towards is like the vitality in a painting. Proceeding from cause to effect is called 'animation,' which is not understood by those who merely recite texts, just as it is not understood by those who do not apply colors. The metaphors in these ten contemplations below are used to connect these two metaphors. In the final conclusion, both individuals are concluded together. However, this concluding text is concise but profound in meaning. First, compare the two metaphors, and then re-explain the sentences. First, comparing the metaphor of the magnificent hall (referring to a beautiful palace), the combination of horizontal and vertical structures is neither sparse nor dense, etc. From 'initially,' compare with 'towering,' etc. From 'meaning is complete,' compare with 'not a clumsy craftsman,' etc. If comparing the latter metaphor, the combination of horizontal and vertical structures is like the realistic outline of a painting. Subtlety, etc., is like the depiction of a painting, etc. From 'initially,' compare with vitality, etc. 'Those who do not recite texts' compare with those who apply colors. Next, explain this concluding text in more detail. Speaking of 'horizontal and vertical,' these ten dharmas have both commonalities and differences. The difference lies in, for example, the inconceivable realm (an unfathomable state) exhausting the root of true reality, which is called 'vertical.' Encompassing the ten dharma realms is called 'horizontal.' Generating the aspiration to seek the Dharma upwards is called 'vertical.' Teaching and transforming sentient beings downwards is called 'horizontal.' Also, seeking the Dharma upwards and teaching downwards is called 'vertical.' Making vows based on the realm is called 'horizontal.' Pacifying the mind and thoroughly understanding the truth is called 'vertical.' Sixty-four turns (referring to a certain practice method) is called 'horizontal.' Breaking through pervasive delusion and exhausting its root is called 'vertical.' The various gates looking at each other is called 'horizontal.' Reaching the treasure place (referring to Nirvana) is called 'vertical.' Correcting various blockages is called 'horizontal.' The path factors until the end is called 'vertical.' The factors looking at each other is called 'horizontal.' Right and auxiliary until the end is called 'vertical.' Dharmas looking at each other is called 'horizontal.' The order of stages until the extreme is called 'vertical.' Each stage universally encompassing is called 'horizontal.' Patience and diligence after is called 'vertical.' Opposition and compliance looking at each other is called 'horizontal.' Non-attachment entering is called 'vertical.' Separating from the three similar dharmas is called 'horizontal.' This is only explained specifically for the Perfect Vehicle (referring to the complete Buddha Dharma). If relative to the Partial Vehicle (referring to the incomplete Buddha Dharma), then what is 'horizontal' and what is 'vertical' is like horizontal and vertical showing non-horizontal and non-vertical. If the inconceivable realm is neither horizontal nor vertical, yet it can act as horizontal and vertical. And say horizontal and vertical. Also, generally speaking, in each and every position, the ten dharmas each looking at each other is called 'horizontal.' Each and every one reaching the extreme, as the Dharma gradually deepens, is called 'vertical.' Also, it can be said that the previous seven dharmas are called 'horizontal,' recognizing the order of stages and going, is called 'vertical.' Also, the Xuan Wen (referring to the explanation of a certain scripture) relative to the restoration of faith, is also called 'separate vertical' (special vertical), because it encompasses all the dharmas, so it is said to gather. The principles of the ten dharmas are profound, so it is 'subtle.' Revealing the coarse and cutting off duality, so it is 'exquisite.' Not mixing with biased small vehicle, so it is 'pure.' Arranging and placing the order, so it is 'skillful.' Initially

則簡圓極境為真。以偏小等為偽。中則發心安心至識次位為正唯有第七正助為助。以助添正名為相。添。后則第九安忍第十無著。令行不息得入初住。若觀若說意在一乘。名為意圓。所說之法不雜偏邪名為法巧。法遍諸教為該。咸收入十為括。以該故周。以括故備。遍於四教一十六門。乃至五時八教一期始終。今皆開顯束入一乘。遍括諸教備入一實。若當分者尚非偏教教主所知。況復世間暗證者耶規圓炬方法有準則。依理安心初有則也。不次第破無通無塞而論通塞。乃至正助中有則也。無著不于相似起愛後有則也至於初住名為薩云。薩云雖即本在究竟。初住分得亦可通用也。蓋如來下稱難也。十法既是法華所乘。是故還用法華文嘆。若約跡說。即指大通智勝佛時以為積劫。寂滅道場以為妙悟。若約本門。指我本行菩薩道時以為積劫。本成佛時以為妙悟。跡本二門只是求悟此之十法。身子等者。寂場欲說物機未宜。恐其墮苦更施方便。四十餘年種種調熟。至法華會初略開權動執生疑。慇勤三請。五千起去方無枝葉。點示四一演五佛章。被上根人名為法說。中根未解猶希譬喻。下根器劣復待因緣。佛意聯綿在茲十法。故十法文末皆譬大車。今文所憑意在於此。惑者未見尚指華嚴。唯知華嚴圓頓之名。而昧彼部兼帶之說。全

【現代漢語翻譯】現代漢語譯本：那麼，簡要、圓滿、達到極致的境界才是真實的。以偏頗、狹隘等為虛假的。中等根器的人，從發心、安心到識的次第位置為正，只有第七識的正助為輔助。用輔助來增添正，名為相添。之後，第九識達到安忍，第十識達到無著，使修行不停止，得以進入初住位。如果觀察或說法，意圖在於一乘，名為意圓。所說的法不雜有偏頗邪見，名為法巧。法遍及各種教法，為該。全部收入十法中，為括。因為該，所以周遍。因為括，所以完備。周遍於四教十六門，乃至五時八教的一期始終。現在都開顯出來，收束進入一乘。普遍包括各種教法，完備地進入一實之理。如果只是當分，尚且不是偏教教主所能知曉的，更何況是世間暗自證悟的人呢？規圓炬的方法有準則。依據道理安心，最初有準則。不次第破除，沒有阻塞也沒有通達，而論通達和阻塞。乃至正助之中有準則。無著不于相似之處生起愛戀，之後有準則。至於初住位，名為薩云（Sāyūn，菩薩的階位）。薩云雖然本來就在究竟位，但初住分得也可以通用。大概如來以下所說是難以做到的。十法既然是《法華經》所乘載的，所以還用《法華經》的文句來讚歎。如果從跡門來說，就是指大通智勝佛（Mahābhijñājñānābhibhū，過去佛名）時，以為是積累劫數。寂滅道場（Bodhimanda，證悟之地）以為是妙悟。如果從本門來說，指我（釋迦牟尼佛）本行菩薩道時，以為是積累劫數。本成佛時以為是妙悟。跡本二門只是爲了求悟這十法。身子（Śāriputra，舍利弗）等人，在寂滅道場想要說法，但眾生的根機還不適宜。恐怕他們墮入痛苦，所以施以方便。四十餘年種種調伏成熟。到法華會上，最初略微開顯權巧，動搖執著，產生疑惑。慇勤地三次請求。五千人起座離去，才沒有枝葉。點示四一，演說五佛的章節。被上根器的人稱為法說。中等根器的人未解，還希望用譬喻。下等根器的人，還要等待因緣。佛的用意綿延在此十法。所以十法的文末都譬喻為大車。現在本文所依據的，意圖就在於此。迷惑的人沒有見到，尚且指責《華嚴經》。只知道《華嚴經》圓頓的名稱，而昧於那部經典兼帶的說法。完全 English version: Then, the concise, complete, and ultimate state is the true one. That which is biased, narrow, and so on, is false. For those of medium capacity, from the initial aspiration, peace of mind, to the stages of consciousness, is correct, with only the seventh consciousness's primary and auxiliary functions serving as assistance. Using assistance to enhance the primary is called 'adding to the aspect'. Afterwards, the ninth consciousness achieves endurance, and the tenth achieves non-attachment, enabling continuous practice and entry into the initial stage of abiding (first bhumi). Whether observing or speaking, if the intention is focused on the One Vehicle (Ekayana), it is called 'intentionally complete'. The Dharma spoken is free from bias and wrong views, called 'skillful in Dharma'. The Dharma pervades all teachings, called 'comprehensive'. All are included within the Ten Dharmas, called 'encompassing'. Because it is comprehensive, it is thorough. Because it is encompassing, it is complete. It pervades the sixteen gates of the Four Teachings, and even the beginning and end of the Five Periods and Eight Teachings. Now, all are revealed and gathered into the One Vehicle. Universally encompassing all teachings, completely entering the One Reality. If it is only a partial understanding, it is not even known by the teachers of the provisional teachings, let alone those in the world who attain enlightenment in secret. The method of the 'complete torch' has principles. Relying on reason to settle the mind, initially there are principles. Without sequentially breaking through, without obstruction or penetration, discussing penetration and obstruction. Even within the primary and auxiliary, there are principles. Non-attachment does not arise from love for appearances, afterwards there are principles. Reaching the initial stage of abiding is called Sāyūn (a stage of Bodhisattva). Although Sāyūn is originally in the ultimate stage, the initial stage of abiding can also be used generally. Generally, what the Tathagata says below is difficult. Since the Ten Dharmas are what the Lotus Sutra carries, therefore, the verses of the Lotus Sutra are used to praise them. If speaking from the perspective of the traces (historical manifestation), it refers to the time of Mahābhijñājñānābhibhū Buddha (name of a past Buddha), considering it as accumulating kalpas. The Bodhimanda (place of enlightenment) is considered as the wonderful enlightenment. If speaking from the perspective of the origin (original nature), it refers to when I (Shakyamuni Buddha) practiced the Bodhisattva path, considering it as accumulating kalpas. The original attainment of Buddhahood is considered as the wonderful enlightenment. The two gates of traces and origin are only for seeking enlightenment of these Ten Dharmas. Śāriputra (one of the Buddha's chief disciples) and others, wanted to speak Dharma at the Bodhimanda, but the capacity of beings was not yet suitable. Fearing they would fall into suffering, expedient means were employed. For over forty years, various methods were used to tame and mature them. At the Lotus Assembly, initially, the provisional teachings were slightly revealed, shaking attachments and creating doubts. Earnestly requesting three times. Five thousand people rose and left, only then were there no branches and leaves. Pointing out the four and one, expounding the chapters of the Five Buddhas. Those of superior capacity called it Dharma talk. Those of medium capacity did not understand and still hoped for metaphors. Those of inferior capacity still awaited conditions. The Buddha's intention was continuous in these Ten Dharmas. Therefore, the end of the Ten Dharmas is likened to a great cart. The intention of this text is based on this. Those who are confused have not seen it and still point to the Avatamsaka Sutra (Flower Garland Sutra). They only know the name of the Avatamsaka Sutra's complete and sudden teaching, but are ignorant of the mixed teachings of that sutra. Completely

【English Translation】 Then, the concise, complete, and ultimate state is the true one. That which is biased, narrow, and so on, is false. For those of medium capacity, from the initial aspiration, peace of mind, to the stages of consciousness, is correct, with only the seventh consciousness's primary and auxiliary functions serving as assistance. Using assistance to enhance the primary is called 'adding to the aspect'. Afterwards, the ninth consciousness achieves endurance, and the tenth achieves non-attachment, enabling continuous practice and entry into the initial stage of abiding (first bhumi). Whether observing or speaking, if the intention is focused on the One Vehicle (Ekayana), it is called 'intentionally complete'. The Dharma spoken is free from bias and wrong views, called 'skillful in Dharma'. The Dharma pervades all teachings, called 'comprehensive'. All are included within the Ten Dharmas, called 'encompassing'. Because it is comprehensive, it is thorough. Because it is encompassing, it is complete. It pervades the sixteen gates of the Four Teachings, and even the beginning and end of the Five Periods and Eight Teachings. Now, all are revealed and gathered into the One Vehicle. Universally encompassing all teachings, completely entering the One Reality. If it is only a partial understanding, it is not even known by the teachers of the provisional teachings, let alone those in the world who attain enlightenment in secret. The method of the 'complete torch' has principles. Relying on reason to settle the mind, initially there are principles. Without sequentially breaking through, without obstruction or penetration, discussing penetration and obstruction. Even within the primary and auxiliary, there are principles. Non-attachment does not arise from love for appearances, afterwards there are principles. Reaching the initial stage of abiding is called Sāyūn (a stage of Bodhisattva). Although Sāyūn is originally in the ultimate stage, the initial stage of abiding can also be used generally. Generally, what the Tathagata says below is difficult. Since the Ten Dharmas are what the Lotus Sutra carries, therefore, the verses of the Lotus Sutra are used to praise them. If speaking from the perspective of the traces (historical manifestation), it refers to the time of Mahābhijñājñānābhibhū Buddha (name of a past Buddha), considering it as accumulating kalpas. The Bodhimanda (place of enlightenment) is considered as the wonderful enlightenment. If speaking from the perspective of the origin (original nature), it refers to when I (Shakyamuni Buddha) practiced the Bodhisattva path, considering it as accumulating kalpas. The original attainment of Buddhahood is considered as the wonderful enlightenment. The two gates of traces and origin are only for seeking enlightenment of these Ten Dharmas. Śāriputra (one of the Buddha's chief disciples) and others, wanted to speak Dharma at the Bodhimanda, but the capacity of beings was not yet suitable. Fearing they would fall into suffering, expedient means were employed. For over forty years, various methods were used to tame and mature them. At the Lotus Assembly, initially, the provisional teachings were slightly revealed, shaking attachments and creating doubts. Earnestly requesting three times. Five thousand people rose and left, only then were there no branches and leaves. Pointing out the four and one, expounding the chapters of the Five Buddhas. Those of superior capacity called it Dharma talk. Those of medium capacity did not understand and still hoped for metaphors. Those of inferior capacity still awaited conditions. The Buddha's intention was continuous in these Ten Dharmas. Therefore, the end of the Ten Dharmas is likened to a great cart. The intention of this text is based on this. Those who are confused have not seen it and still point to the Avatamsaka Sutra (Flower Garland Sutra). They only know the name of the Avatamsaka Sutra's complete and sudden teaching, but are ignorant of the mixed teachings of that sutra. Completely

失法華絕待之意。貶挫妙教獨顯之能。驗跡本二文檢五時之說。圓極不謬何須致疑。是故結曰正在茲乎。◎

止觀輔行傳弘決卷第五之二

止觀輔行傳弘決卷第五之三

唐毗陵沙門湛然述

◎一觀心下正解十法中。初釋境者。問。前引諸文廣明境竟。此中只應明能觀觀。何故復明不思議境。答。前雖示體但直指心。心為一切法文字。故示體是心。然未委示不思議相。猶恐人迷。如匠造物有能有所能所似殊。是故今文妙觀觀之令成妙境。境方稱理。復以所觀顯于能觀。妙境義成妙觀斯立為是義故復明于境。又為知妙境為九乘本。稱本修九方堪入位。是故名為十乘妙觀。于中先明可思議。次明不思議。初可思議中文十義十意。但在於顯不思議。于中先明思議意者。令不思議易解故也。言易解者。已聞思議十界歷別。示此十界同在一心。則一心中十界可識。故可思議中此是地獄乃至佛界。無說而已。說必次第。十界歷歷粗細不違。人見注云非今所用。便棄思議別求不思議者遠矣。如為實施權權是實權。開權顯實實是權實。相待絕待次與不次悉皆如是。故下諸文釋思議境。或至九界而止。或時至佛法界。佛界實是不可思議。在九界后亦云思議。如此文中思議境后。明佛界云觀此能度所度等。究竟圓極

【現代漢語翻譯】喪失了《法華經》超越對待的深意，貶低了微妙教法的獨特彰顯能力。用跡本二門來檢驗五時之說，圓融至極，沒有謬誤，何須懷疑呢？所以結論說：『正在於此啊！』《止觀輔行傳弘決》卷第五之二《止觀輔行傳弘決》卷第五之三唐代毗陵沙門湛然著 ◎在觀心之下，正式解釋十法界。首先解釋境，提問：前面引用各種經文，已經廣泛地闡明了境的含義。這裡只應該闡明能觀的觀智，為什麼又要闡明不可思議境呢？回答：前面雖然揭示了本體，但只是直接指出了心。心是一切法的根本。所以說揭示本體就是指心。然而，還沒有詳細地揭示不可思議的相狀，仍然擔心人們迷惑。就像工匠製造物品，有能造的和所造的，有相似的和不同的。因此，現在的經文說，用微妙的觀智來觀照，使之成就微妙的境界，境界才符合真理。又用所觀的境界來彰顯能觀的觀智，微妙境界的意義成就了，微妙觀智才能確立。爲了這個意義，所以再次闡明境。又爲了知道微妙境界是九乘（nine vehicles）的根本，依據這個根本來修習九乘，才能進入相應的位次。所以稱為十乘妙觀。其中，先闡明可思議，再闡明不可思議。最初的可思議中，包含十義和十意，但都是爲了彰顯不可思議。其中，先闡明思議的意義，是爲了使不可思議容易理解。所謂容易理解，是指已經聽聞了思議的十界（ten realms）各自不同，現在揭示這十界同在一心中，那麼一心中的十界就可以認識了。所以在可思議中，說這是地獄乃至佛界，沒有多說什麼。如果說，就必須按照次第。十界歷歷分明，粗細不相違背。有人看到註釋說『不是現在所用的』，就拋棄思議，另外尋求不可思議，那就太遠了。如同爲了實施而施設方便，方便就是真實；開啟方便而顯現真實，真實就是方便。相對和絕對，次第和不次第，都完全是這樣。所以下面的經文中，解釋思議境，或者到九界為止，或者有時到佛法界。佛界（Buddha Realm）實際上是不可思議的，在九界之後也說是思議。如此文中，在思議境之後，闡明佛界說：『觀此能度所度等』，最終達到圓滿的極致。

【English Translation】 Losing the meaning of the Lotus Sutra's transcendence of duality, diminishing the unique manifestation of the subtle teachings. Using the 'trace' and 'root' (跡本 jiben) two gates to examine the five periods' (五時 wushi) teachings, perfectly complete and without error, why need there be doubt? Therefore, the conclusion says: 'It is precisely here!' Commentary on the輔行 Fuxing of the 止觀 Zhiguan,弘決 Hongjue, Volume Five, Part Two Commentary on the輔行 Fuxing of the 止觀 Zhiguan,弘決 Hongjue, Volume Five, Part Three Composed by the Shramana (沙門 Shamen) Zhanran of Piling during the Tang Dynasty ◎ Below 'Observing the Mind', formally explain the ten dharmadhatu (十法 shifa). First, explaining the 'object' (境 jing): Question: The previous citations of various texts have extensively clarified the meaning of 'object'. Here, we should only clarify the 'observing wisdom' (能觀 nengguan), so why again clarify the 'inconceivable object' (不思議境 busi yi jing)? Answer: Although the previous revealed the 'essence' (體 ti), it only directly pointed to the mind. The mind is the root of all dharmas. Therefore, revealing the essence means pointing to the mind. However, the characteristics of the 'inconceivable' have not been revealed in detail, and there is still concern that people will be confused. It is like a craftsman making objects, there is the 'able to make' and the 'made', there are similar and different. Therefore, the current text says that using subtle observing wisdom to contemplate, so that it accomplishes a subtle object, and only then does the object accord with truth. Furthermore, using the object of observation to manifest the observing wisdom. The meaning of the subtle object is accomplished, and the subtle observing wisdom can then be established. For this reason, the object is clarified again. Also, in order to know that the subtle object is the root of the nine vehicles (九乘 jiucheng), and based on this root to cultivate the nine vehicles, one can then enter the corresponding position. Therefore, it is called the 'Subtle Observation of the Ten Vehicles' (十乘妙觀 shicheng miaoguan). Among them, first clarify the 'conceivable' (可思議 kesiyi), then clarify the 'inconceivable'. Initially, within the 'conceivable', there are ten meanings and ten intentions, but all are for manifesting the 'inconceivable'. Among them, first clarifying the meaning of the 'conceivable' is to make the 'inconceivable' easier to understand. What is meant by 'easier to understand' is that one has already heard that the ten realms (十界 shijie) of the 'conceivable' are each different, and now it is revealed that these ten realms are all within one mind, then the ten realms within one mind can be recognized. Therefore, within the 'conceivable', it is said that this is hell, and even the Buddha Realm (佛界 fojie), without saying much more. If one speaks, one must follow the order. The ten realms are clearly distinct, and the coarse and fine do not contradict each other. Someone sees the annotation saying 'it is not what is used now', and abandons the 'conceivable' to seek the 'inconceivable' separately, that is too far off. Just as establishing expedient means for the sake of implementation, the expedient means are the real; opening the expedient means and revealing the real, the real is the expedient means. Relative and absolute, sequential and non-sequential, are all completely like this. Therefore, in the texts below, explaining the 'conceivable' object, it either stops at the nine realms, or sometimes reaches the Buddha Realm. The Buddha Realm is actually inconceivable, but after the nine realms it is also said to be 'conceivable'. Thus, in this text, after the 'conceivable' object, clarifying the Buddha Realm says: 'Observing this, one can cross over the able to be crossed over, etc.', ultimately reaching perfect completion.

豈過於此。云思議者意如向說。思議法者下明思議之由。由大小乘皆云心生。以教權故不云心具。雖若六若十皆屬思議。若觀下正明思議之相也。佛法界中。能度所度等皆是實相者。無非法界亡泯故也。誰善誰惡。泯前界內三善三惡。誰有誰無。泯前三有及二乘無。誰度不度。泯前三教四弘能所。雖泯諸法次第炳然。若棄思議。當知是人二法俱失。所以大意五略釋名四段。顯體四科攝法六義。偏圓五門次與不次。意亦如是。攬彼生解以導方便。方乃成今十法妙觀。下之九境還移此觀以觀諸境。阿伽陀藥遍治眾病。此之下結判。既非一心且判似別。故云所攝。別則時長行遠。此則借法顯圓。不思議下正明不思議境文異義一。意非一異。以三諦法不出修性自他故也。于中初引華嚴者。重牒初引示境相文。前云心造即是心具。故引造文以證心具。彼經第十八中。如來林菩薩說偈云。心如工畫師造種種五陰。一切世界中。無法而不造。如心佛亦爾。如佛眾生然。心佛及眾生。是三無差別。若人慾求知三世一切佛應當如是觀。心造諸如來。不解今文。如何銷偈心造一切三無差別。言心造者不出二意。一者約理造即是具。二者約事不出三世。三世又三。一者過造于現過現造當。如無始來及以現在。乃至造於盡未來際一切諸業。不出

十界百界千如三千世間。二者現造于現。即是現在同業所感。逐境心變名之為造。以心有故一切皆有。以心空故一切皆空。如世一官所見不同。是畏是愛是親是冤。三者聖人變化所造。亦令眾生變心所見。並由理具方有事用。今欲修觀但觀理具。俱破俱立俱是法界。任運攝得權實所現。如向引經。雖複種種不出十界三世間等。法界者下釋法界名。問。法界法性名義何別。答。名異義異而體是一。言法界者。法即諸法。界謂界分。相不同故。一切諸法皆以三諦而為界分。為明三諦故須加十以顯相狀。故釋三字離合不同。備成三諦。言法性者亦是諸法具三諦性。性亦性分不可改故。三諦性冥始終無變。亦可界法性法即是實相。實相之體三諦具足。故今文中釋此三字。初約真諦作所依釋。十數是假。所依是空。能從於所十法皆空。是故此十以空法為界。故云十法界。從又此下次約俗諦作隔異釋。十法差別名之為界。是故十法各有界分故云十法界。從又此下次約中道作法界釋。十法無非真如法界。故名十法界。若讀此中十法界三字。隨義為句。初番十字獨呼。法界字合呼。次番十法字合呼。界字獨呼。后番十法界三字合呼。依此讀文隨語思之。三諦義顯。三諦無形俱不可見。然即假法可寄事辨。即此假法即空即中。空中二體二

無二也。心性不動假立中名。亡泯三千假立空稱。雖亡而存假立假號。十法界下次釋境中所攝法相。先明三種世間。次明一一世間皆具十如。三世間者只是十界五陰實法。假名眾生及所依土。于中先釋五陰世間。初列十種五陰。釋論下次引一論二經。釋佛法界具五陰義。初引大論。意云。涅槃是無上五陰。次引無量義經釋成大論。云何得知涅槃猶名無上五陰。經言無者不可都無。驗知但無九界陰耳。次引大經釋無量義。云何得知涅槃名陰。大經既云色常受想等常。當知涅槃但無無常九界陰耳。如俱舍中蘊與取蘊俱名為蘊。今亦如是。常與無常俱名為陰。攬五陰下次釋眾生世間。如攬五指假名為拳。大論下次引一論證成佛界亦名眾生。大經下證成差別是世間義。三十四云。內色外色各十時異。內色異者。一歌羅邏時異。二阿浮陀時異。三閉手時異。四皰時異。五初生時異。六嬰孩時異。七童子時異。八年少時異。九盛壯時異。十老死時異。外色亦爾。牙莖枝葉華果時異。故用此異以釋世間。十種所居下次釋國土世間。初列四土為十界陰眾生所居。仁王下次引經證佛有所居亦名為土。前之九界名陰名生。有所居土理在不疑。恐不信佛名陰名生猶有居土。故但引證佛界三義。此三十種下總結從心。問。于不思議中但明四聖。

【現代漢語翻譯】現代漢語譯本沒有第二個。心性不動，假立『中』這個名稱。消亡泯滅三千世界，假立『空』這個稱謂。雖然消亡，但仍然存在，所以假立『假』這個名稱。十法界以下解釋境中所包含的法相。首先闡明三種世間，其次闡明每一個世間都具備十如是。三種世間只是十界中的五陰實法，假名為眾生以及眾生所依止的國土。其中首先解釋五陰世間。最初列出十種五陰。解釋經論時，下面引用一部論和兩部經，解釋佛法界具備五陰的意義。首先引用《大智度論》，意思是說，涅槃是無上的五陰。其次引用《無量義經》來解釋併成就《大智度論》的觀點，（問：）『如何得知涅槃仍然可以稱為無上五陰？』（答：）經文說『無』，不是說完全沒有，驗證可知只是沒有九界的陰而已。其次引用《大般涅槃經》來解釋《無量義經》。（問：）『如何得知涅槃名為陰？』（答：）《大般涅槃經》既然說色、受、想等是常，應當知道涅槃只是沒有無常的九界陰而已。如同《俱舍論》中，蘊和取蘊都稱為蘊，現在也是這樣，常和無常都稱為陰。『攬五陰』以下解釋眾生世間。如同聚集五個手指假名為拳頭。《大智度論》以下引用一部論來證明佛界也稱為眾生。《大般涅槃經》以下證明差別就是世間的意義。《三十四》中說，內色和外色各有十種時節的差異。內色的差異是：一、歌羅邏（kalala，受精卵）時期的差異；二、阿浮陀（arbuda，胚胎）時期的差異；三、閉手時期的差異；四、皰時期的差異；五、初生時期的差異；六、嬰孩時期的差異；七、童子時期的差異；八、年少時期的差異；九、盛壯時期的差異；十、老死時期的差異。外色也是這樣，牙、莖、枝、葉、花、果的時節差異。所以用這種差異來解釋世間。十種所居以下解釋國土世間。最初列出四土作為十界陰眾生所居住的地方。《仁王經》以下引用經文證明佛也有所居住的地方，也稱為土。前面的九界名為陰，名為生，有所居住的國土在情理上沒有疑問。恐怕有人不相信佛名為陰，名為生，仍然有居住的國土，所以只引用證明佛界三種意義的經文。這三十種以下總結從心而生。（問：）在不可思議的境界中，只闡明四聖。

【English Translation】 English version There is no second. The nature of mind is unmoving, and 『middle』 is nominally established. The annihilation of the three thousand worlds leads to the nominal establishment of 『emptiness』. Although annihilated, it still exists, so 『provisional』 is nominally established. Below the Ten Dharma Realms, the characteristics of the dharmas contained within the realm are explained. First, the three realms of existence (世間, shijian) are clarified, and then it is clarified that each realm possesses the Ten Suchnesses (十如是, shiru shi). The three realms of existence are simply the five skandhas (五陰, wuyin) of the ten realms, which are real dharmas, nominally called sentient beings and the lands they rely on. Among them, the realm of the five skandhas is explained first. Initially, ten types of five skandhas are listed. When explaining the treatises and sutras, a treatise and two sutras are cited below to explain the meaning of the Buddha Dharma Realm possessing the five skandhas. First, the Mahaprajnaparamita-sastra (大智度論, Da Zhi Du Lun) is cited, meaning that Nirvana is the supreme five skandhas. Next, the Infinite Meaning Sutra (無量義經, Wu Liang Yi Jing) is cited to explain and accomplish the view of the Mahaprajnaparamita-sastra. (Question:) 『How do we know that Nirvana can still be called the supreme five skandhas?』 (Answer:) The sutra says 『non-existence』 (無, wu), but it doesn't mean complete non-existence. Verification reveals that it simply lacks the skandhas of the nine realms. Next, the Nirvana Sutra (大般涅槃經, Da Ban Niepan Jing) is cited to explain the Infinite Meaning Sutra. (Question:) 『How do we know that Nirvana is called a skandha?』 (Answer:) Since the Nirvana Sutra says that form (色, se), sensation (受, shou), perception (想, xiang), etc., are constant (常, chang), it should be known that Nirvana simply lacks the impermanent skandhas of the nine realms. Just as in the Abhidharmakosa (俱舍論, Ju She Lun), both skandha and grasping-skandha are called skandha, it is the same now. Both constant and impermanent are called skandha. 『Gathering the five skandhas』 below explains the realm of sentient beings. Just as gathering five fingers is nominally called a fist. The Mahaprajnaparamita-sastra below cites a treatise to prove that the Buddha Realm is also called sentient beings. The Nirvana Sutra below proves that difference is the meaning of the realm of existence. Thirty-four says that inner form and outer form each have ten different times. The differences in inner form are: 1. the difference in the kalala (歌羅邏, 受精卵) period; 2. the difference in the arbuda (阿浮陀, 胚胎) period; 3. the difference in the closed-hand period; 4. the difference in the vesicle period; 5. the difference in the newborn period; 6. the difference in the infant period; 7. the difference in the child period; 8. the difference in the young period; 9. the difference in the prime period; 10. the difference in the old age and death period. Outer form is also like this, the seasonal differences in teeth, stems, branches, leaves, flowers, and fruits. Therefore, this difference is used to explain the realm of existence. The ten types of dwellings below explain the realm of land. Initially, the four lands are listed as the places where the skandhas and sentient beings of the ten realms reside. The Benevolent Kings Sutra (仁王經, Ren Wang Jing) below cites a sutra to prove that the Buddha also has a place to reside, which is also called land. The previous nine realms are called skandhas and called beings, and there is no doubt that they have lands to reside in. Fearing that some people do not believe that the Buddha is called a skandha and called a being, and still has a land to reside in, only the sutra texts proving the three meanings of the Buddha Realm are cited. These thirty types below summarize that they arise from the mind. (Question:) In the inconceivable realm, only the Four Sages are explained.

何法不攝。何必須明六道法邪。答。為實施權從實開出。今欲示實何得不論。總約一化有五意說。一者為示人天路故。二者為令厭輪迴故。三者為知菩薩自誓悲他境相故。四者為知不可思議境所攝法故。五者為欲令知性惡法門遍故。今文正在第四第五。兼用第二第三。問。依何教門立三世間答。依大論釋百八三昧中。至釋能照一切世間三昧云。得是三昧故能照三種世間。謂眾生世間住處世間五陰世間。至釋一切住處三昧云。得是三昧者。樂住世間不樂住非世間。以世間有無常過故。世間有三種。亦如前列。非世間者。無一切法大可畏處。且指有漏名為世間。二乘所依名非世間。故云可畏。大經十六梵行品釋十號中。至釋世間解中雲。有六種世間。一者世間名五陰(五陰世間)又世間者十方阿僧祇世界(國土世間)又世間者一切凡夫(六界眾生)又世間者名蓮花(二乘)又世間者謂諸菩薩(亦攝二乘)又世間者名為五欲(更立因法世間)故知六種雖加因法。亦不出三。以十如中含因法故。今依義開十界各三。又十種下次釋十如。十如只是法華實相權實正體。亦是車體。亦寶所體。今境是體是故須明。故經云諸法實相所謂諸法如是相等。既云諸法故實相即十。既雲實相故十即實相。故使今解不與他同。於一念心不約十界收

【現代漢語翻譯】現代漢語譯本『什麼法』不能涵蓋？為什麼必須闡明『六道法』呢？答：爲了『實施權』，從『實』中開出。現在想要顯示『實』，怎麼能不討論呢？總的來說，就一期教化有五種意義：一是為指示人天之路；二是為使人厭離輪迴；三是為使人知曉菩薩自誓悲憫他人的境界相狀；四是為使人知曉不可思議境界所攝之法；五是為使人知曉性惡法門普遍。現在本文正著重於第四和第五點，兼顧第二和第三點。問：依據什麼教門建立『三世間』？答：依據《大智度論》解釋『百八三昧』中，解釋『能照一切世間三昧』時說：『得到這種三昧，就能照見三種世間』，即『眾生世間』、『住處世間』、『五陰世間』。解釋『一切住處三昧』時說：『得到這種三昧的人，樂於安住世間，不樂於安住非世間。因為世間有無常的過患』。世間有三種，也如前面所列。『非世間』，是沒有一切法的大可畏之處。姑且指有漏法名為『世間』，二乘(聲聞乘和緣覺乘)所依之處名為『非世間』，所以說『可畏』。《大般涅槃經》十六梵行品解釋十號中，解釋『世間解』時說：『有六種世間：一是世間名為五陰(五陰世間)；二是世間指十方阿僧祇世界(國土世間)；三是世間指一切凡夫(六道眾生)；四是世間名為蓮花(二乘)；五是世間指諸菩薩(也包括二乘)；六是世間名為五欲(更立因法世間)』。所以知道六種世間雖然加入了因法，也沒有超出三種世間。因為十如是中包含因法。現在依據意義開出十界各三種。而且十種如是之後解釋十如是。十如是隻是《法華經》實相的權實正體，也是車體，也是寶所體，現在境界是體，所以必須闡明。所以經中說『諸法實相，所謂諸法如是相等』。既然說『諸法』，所以實相就是十。既然說『實相』，所以十就是實相。所以使現在的解釋不與他人相同。在一念心中不約十界收攝。

【English Translation】 English version What Dharma is not encompassed? Why is it necessary to clarify the 『Six Paths Dharma』? Answer: In order to 『implement the expedient』, it is opened up from the 『real』. Now, wanting to show the 『real』, how can we not discuss it? In general, regarding a single period of teaching, there are five meanings: First, to show the path of humans and Devas (heavenly beings); second, to make people厭離(yearn to leave) Samsara (cycle of rebirth); third, to make people know the境相(state) of Bodhisattvas』 self-vow to compassionately save others; fourth, to make people know the Dharma encompassed by the inconceivable realm; fifth, to make people know that the nature-evil Dharma gate is遍(universal). Now, this text focuses on the fourth and fifth points, while also considering the second and third. Question: Based on what teaching is the 『Three Realms』 established? Answer: According to the 《Mahaprajnaparamita Shastra》』s explanation of the 『One Hundred and Eight Samadhis』, when explaining the 『Samadhi that illuminates all realms』, it says: 『Having obtained this Samadhi, one can illuminate the three realms』, namely the 『Sentient Being Realm』, the 『Abode Realm』, and the 『Five Skandhas Realm』. When explaining the 『All Abode Samadhi』, it says: 『Those who obtain this Samadhi are happy to abide in the realm, and not happy to abide in the non-realm. Because the realm has the fault of impermanence』. There are three kinds of realms, as listed before. 『Non-realm』 is the place without all the great fears of Dharma. For the time being, the漏(defiled) Dharma is called 『realm』, and the place relied upon by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is called 『non-realm』, so it is said to be 『fearful』. In the sixteenth梵行(Brahmacarya) chapter of the 《Mahāparinirvāṇa Sūtra》, when explaining the ten titles, when explaining 『World-Knower』, it says: 『There are six kinds of realms: First, the realm is called the Five Skandhas (Five Skandhas Realm); second, the realm refers to the ten directions of Asamkhya (countless) worlds (Land Realm); third, the realm refers to all ordinary beings (Six Paths Sentient Beings); fourth, the realm is called the Lotus Flower (Two Vehicles); fifth, the realm refers to all Bodhisattvas (also including the Two Vehicles); sixth, the realm is called the Five Desires (further establishing the Cause-Dharma Realm)』. Therefore, knowing that although the six kinds of realms include the cause-dharma, they do not exceed the three realms. Because the Ten Suchnesses contain the cause-dharma. Now, based on the meaning, each of the Ten Realms is opened up into three kinds. Moreover, after the ten kinds of suchnesses, the Ten Suchnesses are explained. The Ten Suchnesses are merely the expedient and real 正體(essence) of the 《Lotus Sutra》』s Reality, and are also the body of the cart, and also the body of the treasure place, now the realm is the body, so it must be clarified. Therefore, the Sutra says 『The Reality of all Dharmas, so-called the suchness of all Dharmas, and so on』. Since it says 『all Dharmas』, therefore Reality is ten. Since it says 『Reality』, therefore ten is Reality. Therefore, the current explanation is not the same as others. In a single thought, it is not encompassed by the Ten Realms.

事不遍。不約三諦攝理不周。不語十如因果不備。無三世間依正不盡。言十如者。南嶽讀文皆以如為句末故也。天臺大師依義讀文凡為三轉。初以如為句。如即空也。次以相性等為句。相性不同即假也。次以是為句。如於中道實相之是。即中也。以一一界具三諦故。義雖若是。常讀多依相性為句。準偈文云性相義等。先釋十界五陰十如。于中先且總釋。次別釋。先善總意以冠于別則使別義泠然可見。初釋相中有法譬合。譬中水火以譬別異。攬而可別故名為相。如人面色以先現故名之為相。言休否者。爾雅云。休者喜也。廣雅云。慶也。否者惡也。十界相望善惡可知。昔孫劉等者。引事以證先現之相。漢末三人俱詣相者。相者見孫劉有社稷之相。即便語之。曹公不蒙相者所記。知相者不逮褰衣示之。相者見已舉聲大哭。天下鼎峙四海三分等。荼苦菜也。至後漢末。此之三人果據三方。孫據吳。劉據蜀。曹據魏。前後二漢並王莽十八年。劉玄一年。合四百二十六年。後漢末獻帝時董卓作亂。殺太后焚洛陽。五星失度五嶽崩裂。天狗流行地數振動。白虹貫日赤氣穿宮。谷一斛五十萬。豆一斛二十萬。州縣各權群臣餓死。至建安元年操為司隸校尉。操本沛人。姓曹氏。諱操。字孟德。漢曹參之後。少多機警。有權數。好飛鷹走

狗遊蕩無度。世人未奇之。唯南陽何颙等異之。本傳應別有相者不知。颙謂曰。吾見天下之士未見若君者。天下將亂非命世之士不能濟。能安者在君乎。為校尉時知尚書令事。二年袁紹稱天子。八年操尚為冀州牧。十三年操為丞相。十八年後操自稱為魏公。十九年劉備劉章據益州。備字玄德。涿郡人。備父事州郡。少孤。母販履賃織為生。舍東南角籬上有桑樹。高五丈餘。常望氣罿罿如小車蓋。往來者異之。或云。此家出貴人。備小時兒戲其下曰。吾必乘此羽葆車蓋。叔父子驚曰。勿妄言滅吾門矣。年長大不樂讀書。希走狗馬。奏音樂。美衣服。長七尺五寸。手過膝。少語。善下人。喜怒不形於色。此即顯相之貌也。至建安二十年。操殺皇后及皇太子。二十一年自稱魏主。其年劉備自稱漢中王。孫傳不能具記。曹公相隱如八界。孫劉相顯如二界。或已得無生相彰于外。即如彌勒。遠近皆記者。遠記如記鴿雀成佛。法師品中一句一偈我皆與記。及常不輕等。近記者。如彌勒及賢劫中九百九十五佛。法華跡本二門。諸經會末得無生記乃至一生等。亦如楞嚴四種授記。佛告堅意。是惡魔從今已往。漸漸當得首楞嚴三昧乃至成佛。堅意語魔如來已與汝記。魔言。我不凈心。如來何故與記。佛欲斷一切眾生疑故。告堅意言。記有

四種。一者未發心記。或有流轉六道。生於人間好樂佛法。過百千萬億劫當發心。過百千萬億阿僧祇劫行菩薩道。乃至供養佛化眾生。皆經若干劫當得菩提。迦葉白佛。我今於一切眾生生世尊想。佛言。仁者善哉。不應妄稱量眾生。唯有如來能量眾生。二適發心與記。是人久劫種諸善根。好樂大法有慈悲心。發心即住不退地故。故發心與記。三密記者有菩薩未得記。而行六度功德滿足。天龍八部皆作是念。此菩薩幾時當得菩提。劫國弟子眾數如何。佛斷此疑即與授記。舉眾皆知。此菩薩獨不知。四無生忍記者。于大眾中顯露與記。經四記中。未發心記最遠。密記次遠。發心記次近。無生記最近。是故今云遠近皆記。今修觀者並隨實觀不隨於權。故照己他十界相足。如是性者。初正解中有法譬合。性既有三。以相例此。相亦應三。故本末文並作三諦。如竹下譬中雲燧人等者。燧者出火物也。此土先古燧人能出火故。后名出火物名之為燧。字統云。夜為烽晝為燧。非今正意。鄭玄雲。金燧者火鏡也木燧者火鉆等。論語云。鉆燧改火四時不同。大經云。因燧因鉆因手因乾草。四法和合故有火生。今文語略但云燧人。止觀如鉆。觀境如燧。助道如草。運功如手。斷惑性顯猶如火出。自既除惑亦能利他。名燒一切。世間下破他。

先總破次別破。此即總也。自古共許涅槃為常住宗。以法華經不明佛性則非常宗。故今破之。又有師下別破判法華十如。不應分之各明權實。又涅槃下引凈名文例破。體力等余意可見思之。釋力中雲煩惱病故等者。且約四聖力用以說。若準通意。凡有心者莫不堪任十界用故。次類解者即別解也。應約十界別別明之。相繁難見故束明也。涅槃者即無餘也。其法粗者名之為相。言解脫者謂法樂也。其法細者名之為性。得無餘者可表二乘。得法樂者性必無改。五分為體者亦是色心。以戒為色餘者為心。分為支分。五法和合名為法身。身即體也。言五法者謂道俱戒。事理諸定。無漏正慧二種解脫。及了解脫智。廣解如論。無係爲力者。擇滅離於三界系也。修二乘者必有是力。既後有田中不生者。未來生陰名為後有。陰復生陰名後有田。若入無餘無生處故。故名不生。論云。本有中有當有。當有即後有也。以無生故。故名無報。田是生義。此間古者以獵為畋。畋者取狩也。則四時不同。春搜夏苗秋狝冬狩。今以能生五穀為田。擬昔之畋故爾雅云。田者地也。即取五穀之處也。即是無復來報生處。大經三十四云。黑業黑報。白業白報雜業雜報。非白非黑業非白非黑報。非白非黑名為無漏。迦葉難言。世尊先說無漏無報。今云何言不

【現代漢語翻譯】現代漢語譯本先總括地破斥，然後分別破斥。以上是總括的破斥。自古以來，大家都認為《涅槃經》（Nirvana Sutra）是常住的宗旨。因為《法華經》（Lotus Sutra）沒有明確說明佛性，所以不是常住的宗旨，因此現在破斥它。又有法師以下分別破斥判《法華經》的十如是（ten suchnesses）。不應該將它們分開，各自說明權巧和真實。又在《涅槃經》以下引用《維摩詰經》（Vimalakirti Sutra）的文例來破斥。《體力》等其餘的意思可以思考理解。解釋『力』時說『因為煩惱病』等，這是就四聖（four noble ones）的力量作用來說的。如果按照通常的意義，凡是有心識的眾生，沒有誰不能勝任十法界（ten realms）的作用。其次，類比解釋就是分別解釋。應該按照十法界分別說明。因為相狀繁多難以看清，所以集中說明。《涅槃》就是無餘涅槃（nirvana without remainder）。其中粗顯的法被稱為『相』。說到解脫，就是指法樂（joy of Dharma）。其中細微的法被稱為『性』。得到無餘涅槃可以代表二乘（two vehicles）。得到法樂的人，其自性必定不會改變。以五分法身為體，也是色（form）和心（mind）。以戒（precepts）為色，其餘為心。五分是支分。五法和合稱為法身（Dharmakaya），身就是體。所說的五法是指道（path）和戒，事（practice）和理（principle）的諸種禪定（dhyana），無漏（non-outflow）正慧（right wisdom）和兩種解脫（liberation），以及了解脫智（knowledge of liberation）。詳細的解釋如相關論著。無係爲力，是指擇滅（selective cessation）脫離了三界（three realms）的繫縛。修習二乘的人必定有這種力量。既然在後有田中不生，未來生起的蘊（skandha）稱為後有。蘊再次生起蘊稱為後有田。如果進入無餘涅槃的無生之處，所以稱為不生。論中說：『本有、中有、當有』，當有就是後有。因為沒有生起，所以稱為無報。田是生長的意思。這裡古代的人用打獵作為『畋』。『畋』就是取狩獵物。那麼四季不同，春天搜尋，夏天除草，秋天狩獵，冬天冬獵。現在用能生長五穀的地方作為『田』，比擬過去的『畋』，所以《爾雅》（Erya）說，『田就是地』，就是指獲取五穀的地方。就是不再有來世報應生起的地方。《大般涅槃經》（Mahaparinirvana Sutra）第三十四卷說：『黑業黑報，白業白報，雜業雜報，非白非黑業非白非黑報。』非白非黑稱為無漏。迦葉（Kasyapa）為難說：『世尊（World-Honored One）先前說無漏無報，現在為什麼說不？』

【English Translation】 English version First, a general refutation, then a separate refutation. The above is a general refutation. Since ancient times, everyone has acknowledged the Nirvana Sutra (Nirvana Sutra) as the doctrine of permanence. Because the Lotus Sutra (Lotus Sutra) does not clearly explain Buddha-nature, it is not the doctrine of permanence, so it is now refuted. Furthermore, the master below separately refutes the ten suchnesses (ten suchnesses) as judged in the Lotus Sutra. They should not be separated, each explaining provisional and true. Moreover, below the Nirvana Sutra, the example of the Vimalakirti Sutra (Vimalakirti Sutra) is cited to refute. The remaining meaning of 'physical strength' etc. can be contemplated and understood. In explaining 'strength', it is said 'because of the illness of afflictions' etc., which is spoken in terms of the power and function of the four noble ones (four noble ones). If according to the general meaning, all sentient beings with minds are capable of the function of the ten realms (ten realms). Secondly, analogical explanation is separate explanation. It should be explained separately according to the ten realms. Because the appearances are numerous and difficult to see clearly, they are explained concisely. Nirvana (Nirvana) is nirvana without remainder (nirvana without remainder). The coarse Dharma is called 'appearance'. Speaking of liberation, it refers to the joy of Dharma (joy of Dharma). The subtle Dharma is called 'nature'. Attaining nirvana without remainder can represent the two vehicles (two vehicles). Those who attain the joy of Dharma, their nature will certainly not change. Taking the fivefold Dharmakaya as the body is also form (form) and mind (mind). Taking precepts (precepts) as form, the rest as mind. The fivefold are component parts. The five Dharmas combined are called Dharmakaya (Dharmakaya), the body is the substance. The so-called five Dharmas refer to the path (path) and precepts, the various dhyanas (dhyana) of practice (practice) and principle (principle), non-outflow (non-outflow) right wisdom (right wisdom) and the two kinds of liberation (liberation), as well as the knowledge of liberation (knowledge of liberation). Detailed explanations are in the relevant treatises. Non-attachment as strength refers to selective cessation (selective cessation) being free from the bondage of the three realms (three realms). Those who cultivate the two vehicles certainly have this strength. Since they are not born in the field of future existence, the skandha (skandha) that arises in the future is called future existence. The skandha arising again is called the field of future existence. If one enters the place of non-birth of nirvana without remainder, it is called non-birth. The treatise says: 'Original existence, intermediate existence, future existence', future existence is future existence. Because there is no arising, it is called no retribution. Field means growth. Here, ancient people used hunting as 'tian'. 'Tian' means taking game. Then the four seasons are different, searching in spring, weeding in summer, hunting in autumn, and winter hunting in winter. Now, the place where five grains can grow is used as 'field', analogous to the past 'tian', so the Erya (Erya) says, 'Field is land', which refers to the place where five grains are obtained. That is, there is no longer a place for retribution and arising in the future. The thirty-fourth volume of the Mahaparinirvana Sutra (Mahaparinirvana Sutra) says: 'Black karma, black retribution, white karma, white retribution, mixed karma, mixed retribution, neither white nor black karma, neither white nor black retribution.' Neither white nor black is called non-outflow. Kasyapa (Kasyapa) questioned: 'The World-Honored One (World-Honored One) previously said non-outflow and no retribution, why do you now say no?'

白不黑報耶。佛言。義有二種。一者亦果亦報。二者唯果無報。黑等三業亦果亦報。黑等因生故得名果　能作因故故亦名報。無漏因生故名為果。不作他因故不名報。果即是習果。報即報果。從習因生故云從因。至報方能為他作因。今此無漏唯果無報。是故無漏不受來報。即不生義也菩薩佛類中。問。總中既以色心為體。此中但以正因為體。何故闕色。答圓釋正因只是色心。如苦道為正因非全心也。況修德性德並不離色心。因緣有逆順者。重約因緣作逆順釋。以義便故可例余法。順界內法如四趣等。逆界內法如前二乘。順界外法亦如二乘。但以無明為緣有異耳。至界外時界內行息。則須界外無明潤生故也。逆界外法如菩薩佛。又菩薩類多種不同。如后說。逆界外法既以中道為因。當知皆取破無明位。言余至準此可知者相性體三但是總說因緣之意。力者但是因緣功能。作者是預說因緣運用。果報只是因緣習果及報果耳。故知略說即以因緣為本廣說始終故須明十。是故界外皆取破無明位。若依大乘三佛者。佛有報身故名為報。具如玄文約現生后論九論十。及以斷惑盡義等也(云云)。又如大瓔珞第八。慧眼菩薩問文殊言。如來相好為有報耶。為無報耶。文殊言。如來色身有報。法身無報。慧眼復問。去貪慾內心凈獲大果。

【現代漢語翻譯】現代漢語譯本：『白不黑報耶？』（白業是否一定沒有果報？）佛說：『義有二種。』（意義有兩種。）『一者亦果亦報。』（一種是既是果又是報。）『二者唯果無報。』（一種是隻有果沒有報。）『黑等三業亦果亦報。』（黑業等身口意三業，既是果又是報。）『黑等因生故得名果，能作因故故亦名報。』（因為由黑業等因而生，所以叫做果；因為能作為其他事物的因，所以也叫做報。）『無漏因生故名為果，不作他因故不名報。』（無漏的因產生果，但不作為其他事物的因，所以不叫做報。）『果即是習果，報即報果。』（果就是由習氣產生的果，報就是報應的果。）『從習因生故云從因，至報方能為他作因。』（從習氣因產生，所以說是從因產生；到了報應的階段，才能作為其他事物的因。）『今此無漏唯果無報，是故無漏不受來報，即不生義也。』（現在這種無漏的業只有果沒有報，所以無漏的業不會接受未來的報應，也就是不生不滅的意義。）菩薩佛類中，問：『總中既以色心為體，此中但以正因為體，何故闕色？』（菩薩和佛的種類中，有人問：『總的來說，是以色和心作為本體，這裡卻只以正因作為本體，為什麼缺少了色？』）答：『圓釋正因只是色心。』（回答說：『圓滿地解釋正因，其實就是色和心。』）『如苦道為正因非全心也。』（比如苦和道作為正因，並非完全是心。）『況修德性德並不離色心。』（何況修德和性德都離不開色和心。）『因緣有逆順者，重約因緣作逆順釋。』（因緣有順逆之分，重新用因緣來解釋順逆。）『以義便故可例余法。』（因為這樣解釋比較方便，所以可以類推到其他法。）『順界內法如四趣等。』（順著界內的法，比如四趣等。）『逆界內法如前二乘。』（逆著界內的法，比如之前的二乘。）『順界外法亦如二乘，但以無明為緣有異耳。』（順著界外的法也像二乘，只是以無明作為緣有所不同。）『至界外時界內行息，則須界外無明潤生故也。』（到了界外的時候，界內的行為停止，就需要界外的無明來滋潤產生。）『逆界外法如菩薩佛。』（逆著界外的法，比如菩薩和佛。）『又菩薩類多種不同，如后說。』（菩薩的種類有很多種，像後面所說的。）『逆界外法既以中道為因，當知皆取破無明位。』（逆著界外的法既然以中道作為因，應當知道都是取破除無明的位置。）『言余至準此可知者相性體三但是總說因緣之意。』（說到其餘的，可以參照這個來理解，相、性、體這三者只是總的來說明因緣的意義。）『力者但是因緣功能。』（力，只是因緣的功能。）『作者是預說因緣運用。』（作者，是預先說明因緣的運用。）『果報只是因緣習果及報果耳。』（果報只是因緣的習氣果和報應果而已。）『故知略說即以因緣為本廣說始終故須明十。』（所以知道簡略地說就是以因緣為根本，廣泛地說從開始到結束都需要明白十。）『是故界外皆取破無明位。』（所以界外都是取破除無明的位置。）『若依大乘三佛者，佛有報身故名為報。』（如果依照大乘的三佛來說，佛有報身，所以叫做報。）『具如玄文約現生后論九論十，及以斷惑盡義等也(云云)。』（詳細的可以參考玄文，關於現生和後世的九論和十論，以及斷除迷惑的意義等等。）『又如大瓔珞第八，慧眼菩薩問文殊言：『如來相好為有報耶？為無報耶？』（又如《大瓔珞經》第八品，慧眼菩薩問文殊菩薩說：『如來的相好是有報應的嗎？還是沒有報應的？』）文殊言：『如來色身有報，法身無報。』（文殊菩薩說：『如來的色身有報應，法身沒有報應。』）慧眼復問：『去貪慾內心凈獲大果。』（慧眼菩薩又問：『去除貪慾，內心清凈，獲得大的果報。』）

【English Translation】 English version: 『Is white karma without retribution?』 The Buddha said, 『There are two kinds of meanings.』『One is both fruit and retribution.』『The other is only fruit without retribution.』『Black karma and the three karmas are both fruit and retribution.』『Because they arise from black karma and other causes, they are called fruit; because they can act as causes, they are also called retribution.』『The cause of non-outflow gives rise to fruit, but it does not act as a cause for others, so it is not called retribution.』『Fruit is habitual fruit, and retribution is retributive fruit.』『It is said to arise from cause because it arises from habitual causes, and only when it reaches retribution can it act as a cause for others.』『Now, this non-outflow is only fruit without retribution, so non-outflow does not receive future retribution, which is the meaning of non-arising.』 Among the categories of Bodhisattvas and Buddhas, someone asked: 『Since the general principle takes form and mind as its substance, but here it only takes the right cause as its substance, why is form missing?』 The answer is: 『The complete explanation of the right cause is just form and mind.』『For example, suffering and the path as the right cause are not entirely mind.』『Moreover, cultivation of virtue and inherent virtue are inseparable from form and mind.』『When causes and conditions have reverse and forward aspects, the reverse and forward aspects are explained again in terms of causes and conditions.』『Because the meaning is convenient, it can be applied to other dharmas.』『Following the dharmas within the realm, such as the four destinies, etc.』『Reversing the dharmas within the realm, such as the previous two vehicles.』『Following the dharmas outside the realm is also like the two vehicles, but there is a difference in taking ignorance as the condition.』『When one reaches outside the realm, the actions within the realm cease, and then ignorance outside the realm is needed to moisten and generate.』『Reversing the dharmas outside the realm is like Bodhisattvas and Buddhas.』『Moreover, there are many different kinds of Bodhisattvas, as will be said later.』『Since reversing the dharmas outside the realm takes the Middle Way as the cause, it should be known that all take the position of breaking ignorance.』『When it is said that the rest can be known by analogy, the three of appearance, nature, and substance are only the general meaning of explaining causes and conditions.』『Power is only the function of causes and conditions.』『Author is the preliminary explanation of the use of causes and conditions.』『Fruit and retribution are only the habitual fruit and retributive fruit of causes and conditions.』『Therefore, it is known that the brief explanation takes causes and conditions as the basis, and the extensive explanation requires clarifying the ten from beginning to end.』『Therefore, outside the realm, all take the position of breaking ignorance.』『If according to the Three Buddhas of Mahayana, the Buddha has a retribution body, so it is called retribution.』『The details are as in the profound text, about the nine and ten treatises on the present life and the afterlife, and the meaning of cutting off delusions, etc.』『Also, as in the eighth chapter of the Great Garland Sutra, Bodhisattva Wise Eye asked Manjushri: 『Does the Tathagata's marks and characteristics have retribution or not?』 Manjushri said: 『The Tathagata's physical body has retribution, but the Dharma body has no retribution.』 Wise Eye asked again: 『To remove greed and desire, the inner mind is pure and obtains great fruit.』

六度之法非無相報。如何而得成法身耶。文殊言。如來法身有耶無耶。慧眼曰。色身是有法身是無。如我觀察如來身者。非報非無報。據此應以四句分別。謂色有報法無報。事亦報亦無報。理非報非無報。故不應以無報為定。次明眾生世間但假實異。余如前說。次明國土者應以四土橫豎銷釋。具如凈名疏中。彼明隨見不同。此明所依各異。今論當分所居各別若如玄文用教多少。今所未論。故凈名疏四土相望。十種差別。以銷天器飯色不同。前九正當今文世間義也。一同居自異。二同居與方便不同。三方便自異。四方便與實報不同。五實報自異。六實報與下品寂光不同。七與中品寂光不同。八與上品寂光不同。九諸土總對寂光不同。十諸土非垢寂光非凈。前九正明諸土不同。第十但明諸土體耳。土雖差別不異寂光。寂光雖寂不異諸土。今文不論諸土體者。為成世間差別義故。于同居中別開善惡者。今文為明十界所依各各不同。尚應須明十土相別。且合六道以為善惡。如釋十如亦合四趣及合人天。無漏即是方便土也。佛菩薩土者義通三土佛則唯在上品寂光。

○夫一心下結成理境。如前所釋本在一心。圓融三諦既已開釋。恐人生迷故重結之令入一念。當知身土一念三千。故成道時稱此本理。一身一念遍於法界。言無

心而已者顯心不無。言介爾者謂剎那心。無間相續未曾斷絕。才一剎那三千具足。準八相喻思之可知。若具三千即具三德。故金光明第一云。依於法身。初發心時顯現不退心金剛心如來心。不退即解脫心也金剛即般若心也。如來即法身心也。故知因心果體具足。又介爾者。介者弱也。詩云。介爾景福謂細念也。但異無心三千具足。故大師于覺意三昧。觀心食法。及誦經法。小止觀等。諸心觀文。但以自他等觀推於三假。並未云一念三千具足。乃至觀心論中亦只以三十六問。責於四心亦不涉於一念三千。唯四念處中略云觀心十界而已。故至止觀正明觀法。並以三千而為指南。乃是終窮究竟極說。故序中雲說己心中所行法門。良有以也。請尋讀者心無異緣。問。此三千為初心觀後心亦觀。答。初后不二。問。凡夫心中具有諸佛菩薩等性。容可俱觀。中心後心界如漸減。乃至成佛唯一佛界。如何後心猶具三千。答。一家圓義言法界者須云十界即空假中。初后不二方異諸教。若見觀音玄文意者。則事理凡聖自他始終修性等意。一切可見。彼文料簡緣了中雲。如來不斷性惡闡提不斷性善。點此一意眾滯自銷。以不斷性善故緣因本有。彼文云。了是顯了智慧莊嚴。緣是資助福德莊嚴。由二為因佛具二果。元此因果本是性德。性德緣

【現代漢語翻譯】現代漢語譯本心而已者，顯現的是心並非空無。所說的『介爾』，指的是剎那之心。這種心無間斷地相續，從未曾斷絕。僅僅一剎那，就具足三千。參照八相成道之譬喻思考，便可知曉。如果具足三千，就具足法身、般若、解脫三德。所以《金光明經》第一卷說：『依於法身，初發心時顯現不退心（解脫心）、金剛心（般若心）、如來心（法身心）。』不退就是解脫心，金剛就是般若心，如來就是法身心。因此可知，因地之心與果地之體是具足的。又，『介爾』的『介』是微弱的意思。《詩經》說：『介爾景福』，指的是細微的念頭。只是與無心不同，三千是具足的。所以天臺大師在覺意三昧、觀心食法，以及誦經法、《小止觀》等各種心觀的文章中，只是用自他等觀來推演三假（空假中），並未說一念具足三千。乃至《觀心論》中也只是用三十六問來責問四心（肉團心、緣慮心、集起心、堅實心），也不涉及一念三千。只有在《四念處》中略微提到觀心十界而已。所以到了《止觀》中，才正式闡明觀法，並且以三千作為指南，這是最終極究竟的說法。所以序文中說『說自己心中所修行的法門』，確實是有原因的。希望讀者用心體會，不要有其他的想法。問：這三千是一開始發心時觀，還是後來才觀？答：初發心和後來的心沒有分別。問：凡夫心中具有諸佛菩薩等性，容許一起觀。但中心和後來的心，境界逐漸減少，乃至成佛時只有佛界，那麼後來的心如何還具足三千？答：天臺宗圓教的義理說，法界必須說十界即空、假、中，初發心和後來的心沒有分別，這與其他的教派不同。如果理解《觀音玄義》的含義，那麼事理、凡聖、自他、始終、修性等含義，一切都可以明白。該文在料簡緣了中說：『如來不斷性惡，闡提（斷善根者）不斷性善。』點明這一意思，所有的疑惑自然消除。因為不斷性善，所以緣因本有。該文說：『了是顯了智慧莊嚴，緣是資助福德莊嚴。』由這二者為因，佛具足二果。原本這因果就是性德，性德緣起。

【English Translation】 English version 'Mind alone' means that what appears is the mind, not nothingness. 'Brief moment' refers to the mind in a kshana (instant). This mind continues uninterrupted, never ceasing. In just one kshana, three thousand are complete. Consider this in light of the eight aspects of enlightenment. If three thousand are complete, then the three virtues (Dharmakaya, Prajna, and Liberation) are complete. Therefore, the first chapter of the Golden Light Sutra says: 'Relying on the Dharmakaya, at the initial arising of the mind, the non-retrogressing mind (liberation mind), the diamond mind (prajna mind), and the Tathagata mind (dharmakaya mind) appear.' Non-retrogressing is the liberation mind, diamond is the prajna mind, and Tathagata is the dharmakaya mind. Thus, it is known that the causal mind and the resultant body are complete. Furthermore, the 'brief' in 'brief moment' means weak. The Book of Odes says, 'Briefly great blessings,' referring to subtle thoughts. It is different from having no mind, where the three thousand are complete. Therefore, the Great Teacher (Zhiyi) in the Samadhi of Awakening Intention, the contemplation of mind as food, the method of reciting sutras, the Small Samatha-Vipassana, and other texts on mind contemplation, only uses the contemplation of self and others to infer the three truths (emptiness, provisional existence, and the mean), and does not say that one thought is complete with three thousand. Even in the Treatise on Contemplating the Mind, only thirty-six questions are used to question the four minds (flesh mind, discursive mind, accumulative mind, and solid mind), and it does not involve one thought being complete with three thousand. Only in the Four Foundations of Mindfulness is it briefly mentioned that the ten realms are contemplated in the mind. Therefore, in the Samatha-Vipassana, the method of contemplation is formally explained, and the three thousand are used as a guide. This is the ultimate and complete explanation. Therefore, the preface says, 'Explaining the Dharma door practiced in one's own mind,' which is indeed for a reason. I hope readers contemplate with their minds and have no other thoughts. Question: Are these three thousand contemplated at the initial arising of the mind, or later? Answer: The initial arising of the mind and the later mind are not different. Question: Ordinary beings have the nature of Buddhas and Bodhisattvas, which can be contemplated together. But the realms of the central mind and the later mind gradually decrease, and even when one becomes a Buddha, there is only the Buddha realm. So how can the later mind still be complete with three thousand? Answer: The doctrine of the perfect teaching of the Tiantai school says that the Dharmadhatu must be said to be the ten realms, which are emptiness, provisional existence, and the mean. The initial arising of the mind and the later mind are not different, which is different from other schools. If one understands the meaning of the Profound Meaning of Avalokitesvara, then the meanings of principle and phenomena, ordinary and sage, self and other, beginning and end, cultivation and nature, etc., can all be understood. That text says in the analysis of causal and enlightening conditions: 'The Tathagata does not cut off the evil nature, and the icchantika (one who has severed the roots of goodness) does not cut off the good nature.' Pointing out this meaning, all doubts will naturally be dispelled. Because the good nature is not cut off, the causal condition is originally present. That text says: 'Enlightenment is the adornment of manifest wisdom, and conditions are the adornment of assisting merit.' Because of these two as causes, the Buddha is complete with two fruits. Originally, these causes and effects are the inherent virtue, and the inherent virtue arises from conditions.

了本自有之。今三千即空性了因也。三千即假性緣因也。三千即中性正因也。是故他解唯知闡提不斷正因。不知不斷性德緣了。故知善惡不出三千。彼又問云。既有性德善亦有性德惡不。答。具有。問。闡提與佛斷何等善惡。答。闡提斷修善但有性善在。如來斷修惡但有性惡在。問。性德善惡何以不斷。答。性德但是善惡法門。故不可斷。一切世間無能毀者。如魔燒經卷豈能令于性法門盡。縱燒惡譜亦不能令惡法門盡。問闡提不斷性善故。后時還起善。如來不斷性惡故。應當后時還起惡。答。闡提不達性惡故。后時還起于修惡。不了于性善故。后時還為修善染。是故修善還得起。即以修善治修惡。則令修惡不得起。佛雖不斷于性惡。而能了達于性惡。而於惡法得自在。不為修惡之所染。是故修惡不得起。故佛永無于修惡。自在用於惡法門。闡提若能達修惡則與如來無差別。故知于善於惡善達修性。于修照性以性了修。能知此者方可與論性德三因。生死涅槃煩惱菩提。十二因緣即是三德。如是無量理無不通。彼文又問。闡提斷善盡為黎耶所持。一切諸種子為內外所熏更能起善者。此識既無記與真如何別。又此種子住在何處而不早熏。故知權說非爲了義。若有說言佛起神通現惡化物。此作意通同彼外道及二乘通。不同明鏡

【現代漢語翻譯】現代漢語譯本本來就是如此。現在所說的『三千』，就是空性的了因（liǎo yīn，輔助理解空性的因素）。『三千』也就是假性的緣因（yuán yīn，產生現象的條件）。『三千』也就是中性的正因（zhèng yīn，事物產生的直接原因）。因此，其他的解釋只知道一闡提（icchantika，斷絕善根的人）不會斷絕正因，卻不知道不會斷絕本具的性德（xìng dé，本性所具有的功德）和緣了（yuán liǎo，條件和輔助）。所以說，善與惡都離不開這『三千』。對方又問：既然有性德的善，那麼也有性德的惡嗎？回答：都有。問：一闡提與佛斷絕了什麼樣的善惡？答：一闡提斷絕了修善（xiū shàn，通過修行產生的善），但還有本性的善存在。如來斷絕了修惡（xiū è，通過行為產生的惡），但還有本性的惡存在。問：為什麼本性的善惡不能斷絕？答：本性的善惡只是善惡的法門（fǎ mén，修行的方法），所以不可斷絕。一切世間沒有能夠毀壞它的。比如魔燒燬經卷，難道能讓本性的法門消失嗎？縱然燒燬惡的譜籍，也不能讓惡的法門消失。問：一闡提沒有斷絕本性的善，所以之後還會生起善。如來沒有斷絕本性的惡，那麼應當之後還會生起惡。答：一闡提不通達本性的惡，所以之後還會生起修惡。不瞭解本性的善，所以之後還會被修善所沾染。因此修善還是會生起，就用修善來治理修惡，就能讓修惡不能生起。佛雖然沒有斷絕本性的惡，卻能夠了達本性的惡，從而對於惡法得到自在，不被修惡所沾染。所以修惡不能生起，因此佛永遠沒有修惡，自在地運用惡的法門。一闡提如果能夠通達修惡，就與如來沒有差別了。所以說，對於善與惡，要善於通達修與性，用修行來照亮本性，用本性來了解修行。能夠知道這些的人，才可以與他討論性德三因（xìng dé sān yīn，本性所具有的三種成佛的原因），生死涅槃（shēng sǐ niè pán，生死輪迴與涅槃寂靜），煩惱菩提（fán nǎo pú tí，煩惱與覺悟），十二因緣（shí èr yīn yuán，佛教關於生命輪迴的十二個環節）就是三德（sān dé，法身、般若、解脫三種功德）。像這樣，無量的道理沒有不通達的。對方的文字又問：一闡提斷絕的善都由阿賴耶識（ā lài yé shì，第八識，儲存一切種子）所持有，一切諸種子被內外所熏習，還能生起善嗎？這個識既然是無記（wú jì，非善非惡的狀態），與真如（zhēn rú，事物的本性）有什麼區別？又這些種子住在什麼地方而不早點熏習？所以說權巧的說法不是爲了究竟的意義。如果有人說佛會生起神通，顯現惡的化身，這種作為與外道（wài dào，佛教以外的宗教）以及二乘（èr shèng，聲聞乘和緣覺乘）的通達相同，與明鏡不同。

【English Translation】 English version It is inherently so. Now, the 『Three Thousand』 refers to the causal factor of understanding emptiness (liǎo yīn). The 『Three Thousand』 also refers to the conditional cause of provisionality (yuán yīn). The 『Three Thousand』 also refers to the direct cause of neutrality (zhèng yīn). Therefore, other interpretations only know that an icchantika (icchantika, one who has severed their roots of goodness) will not sever the direct cause, but they do not know that they will not sever the inherent nature of virtue (xìng dé) and conditions (yuán liǎo). Thus, it is known that good and evil cannot exist outside of these 『Three Thousand』. The other party then asks: Since there is the good of inherent virtue, is there also the evil of inherent virtue? The answer is: Both exist. Question: What kind of good and evil do icchantikas and Buddhas sever? Answer: Icchantikas sever the cultivation of good (xiū shàn), but inherent goodness still exists. Tathagatas sever the cultivation of evil (xiū è), but inherent evil still exists. Question: Why can't inherent good and evil be severed? Answer: Inherent good and evil are merely the dharma gates (fǎ mén) of good and evil, so they cannot be severed. Nothing in all the world can destroy them. For example, if a demon burns sutra scrolls, can it cause the inherent dharma gates to disappear? Even if evil records are burned, it cannot cause the evil dharma gates to disappear. Question: Since icchantikas have not severed inherent goodness, they will still generate goodness later. Since Tathagatas have not severed inherent evil, they should still generate evil later. Answer: Icchantikas do not understand inherent evil, so they will generate the cultivation of evil later. They do not understand inherent goodness, so they will be tainted by the cultivation of goodness later. Therefore, the cultivation of goodness will still arise, and the cultivation of goodness is used to govern the cultivation of evil, so that the cultivation of evil cannot arise. Although Buddhas have not severed inherent evil, they are able to understand inherent evil, thereby attaining freedom over evil dharmas and not being tainted by the cultivation of evil. Therefore, the cultivation of evil cannot arise, so Buddhas will never have the cultivation of evil, and they freely use the evil dharma gates. If icchantikas could understand the cultivation of evil, they would be no different from Tathagatas. Therefore, regarding good and evil, one must be skilled in understanding cultivation and nature, using cultivation to illuminate nature, and using nature to understand cultivation. Only those who can understand these things can discuss with them the three causes of inherent virtue (xìng dé sān yīn), samsara and nirvana (shēng sǐ niè pán), afflictions and bodhi (fán nǎo pú tí), and the twelve links of dependent origination (shí èr yīn yuán) are the three virtues (sān dé). In this way, there is no limit to the principles that can be understood. The other party's text also asks: The goodness severed by icchantikas is all held by the alaya consciousness (ā lài yé shì), and all the seeds are perfumed by internal and external influences, can they still generate goodness? Since this consciousness is neutral (wú jì), what is the difference between it and Suchness (zhēn rú)? Also, where do these seeds reside that they are not perfumed earlier? Therefore, skillful speech is not for ultimate meaning. If someone says that Buddhas generate supernatural powers and manifest evil transformations, this action is the same as the understanding of externalists (wài dào) and the Two Vehicles (èr shèng), and is different from a clear mirror.

任運現像。若大經三十二云。或有佛性闡提人有。善根人無。古師謂是惡境界性。或有佛性善根人有。闡提人無。古師謂為緣因性也。復有佛性二人俱有。古師謂為正因性也。復有佛性二人俱無。古師謂爲了因性也。如此釋者。亦別教意不了義說。若了義者。應云闡提善人俱有性德。而闡提無修善。善根人有。闡提有修惡。善根人無。二人俱無無不退性。未入似位故也。舉例云如八相遷物者。相為能遷物為所遷。俱舍頌云。此謂生生等於八一有能。謂本四相及隨四相。名之為八。大相名本。小相名隨。以此八故令一切法成有為相。言生生者。所謂小生生大生等。等謂等於余之三相。謂小住住大住小異異大異小滅滅大滅。於八一有能者通無窮難。所謂小相於一有能能相大相。大相於八有能。謂一大相起時必與三大相及四小相俱起。並一本法故云於八。餘三大相各亦如是。故此八相望于本法不前不後。心具三千亦復如是。三千如八相一心如本法。今心下合譬。一念尚無。誰論橫豎。當知一念心中此三千法實非橫豎。非識是不思。非言是不議。故大經三十三云。佛性者不名一法不名十法。不名百法不名千法不名萬法。未得菩提時一切善惡無記皆名佛性。經文既云非一乃至非萬。復云善惡無記即是佛性。善惡無記即三千也。故

【現代漢語翻譯】現代漢語譯本任運現像（Ren Yun Xian Xiang，自然而然的現象）。如果按照《大般涅槃經》第三十二卷所說，或者說，佛性（Fo Xing，Buddha-nature）存在於斷善根者（Chan Ti，Icchantika，指斷滅善根的人）身上，而不存在於具有善根的人身上，古代的法師認為這是惡境界的性質。或者說，佛性存在於具有善根的人身上，而不存在於斷善根者身上，古代的法師認為這是緣因性（Yuan Yin Xing，conditioning cause nature）。又有佛性存在於這兩種人身上，古代的法師認為這是正因性（Zheng Yin Xing，direct cause nature）。又有佛性在這兩種人身上都不存在，古代的法師認為這是了因性（Liao Yin Xing，completing cause nature）。如此解釋，也是別教（Bie Jiao，distinct teaching）的不了義（Bu Liao Yi，incomplete meaning）的說法。如果按照了義的說法，應該說斷善根者和具有善根的人都具有性德（Xing De，inherent virtue），而斷善根者沒有修善，具有善根的人有。斷善根者有修惡，具有善根的人沒有。這兩種人都還沒有不退轉的性質，因為還沒有進入相似的地位。舉例來說，就像八相遷物（Ba Xiang Qian Wu，eight characteristics of change affecting things）一樣，相是能遷（Neng Qian，that which changes），物是所遷（Suo Qian，that which is changed）。《俱舍論》（Ju She Lun，Abhidharma-kosa-bhasya）的頌文說：『這指的是生、老等八種，其中一種具有能力。』指的是最初的四相和隨後的四相，稱之為八。大的相稱為本（Ben，original），小的相稱為隨（Sui，following）。因為這八種相，使得一切法成為有為相（You Wei Xiang，conditioned phenomena）。所說的『生生』，指的是小生生大生等。『等』指的是其餘的三相，即小住住大住、小異異大異、小滅滅大滅。『於八一有能』指的是通無窮的困難，所謂小相對於一種具有能力，能夠相大相。大相對於八種具有能力，指的是一大相生起時，必定與三大相和四小相一同生起，並與一本法（Ben Fa，original dharma）一起，所以說『於八』。其餘的三大相各自也是如此。因此，這八相相對於本法來說，不前不後。心具三千（Xin Ju San Qian，the mind possesses three thousand realms）也是如此。三千就像八相，一心就像本法。現在用心來比喻，一念尚且沒有，誰來討論橫豎呢？應當知道，一念心中這三千法，實在不是橫豎的。不是識所能認識的，是不可思議的。不是言語所能議論的。所以《大般涅槃經》第三十三卷說：『佛性不是一種法，不是十種法，不是百種法，不是千種法，不是萬種法。』未得到菩提（Pu Ti，Bodhi，enlightenment）時，一切善、惡、無記（Wu Ji，neutral）都稱為佛性。經文既然說不是一乃至不是萬，又說善、惡、無記就是佛性。善、惡、無記就是三千。

【English Translation】 English version Ren Yun Xian Xiang (任運現像, Spontaneous Phenomena). According to the thirty-second volume of the Mahāparinirvāṇa Sūtra, it is said that Buddha-nature (Fo Xing, 佛性) may exist in Icchantikas (Chan Ti, 闡提, those who have severed their roots of goodness) but not in those with good roots. Ancient masters considered this to be the nature of evil realms. Alternatively, Buddha-nature may exist in those with good roots but not in Icchantikas. Ancient masters considered this to be the nature of conditioning cause (Yuan Yin Xing, 緣因性). Furthermore, Buddha-nature may exist in both types of people. Ancient masters considered this to be the nature of direct cause (Zheng Yin Xing, 正因性). Finally, Buddha-nature may not exist in either type of person. Ancient masters considered this to be the nature of completing cause (Liao Yin Xing, 了因性). Such an explanation is also an incomplete (Bu Liao Yi, 不了義) teaching of the Distinct Teaching (Bie Jiao, 別教). According to the complete meaning (了義), it should be said that both Icchantikas and those with good roots possess inherent virtue (Xing De, 性德), but Icchantikas do not cultivate goodness, while those with good roots do. Icchantikas cultivate evil, while those with good roots do not. Neither type of person yet possesses the nature of non-retrogression, as they have not yet entered the stage of resemblance. To illustrate, consider the eight characteristics of change affecting things (Ba Xiang Qian Wu, 八相遷物): characteristics are that which changes (Neng Qian, 能遷), and things are that which is changed (Suo Qian, 所遷). The verse in the Abhidharma-kosa-bhasya (Ju She Lun, 俱舍論) states: 'This refers to birth, aging, etc., eight in total, of which one has the capacity.' This refers to the initial four characteristics and the subsequent four characteristics, which are called eight. The large characteristics are called original (Ben, 本), and the small characteristics are called following (Sui, 隨). Because of these eight characteristics, all dharmas become conditioned phenomena (You Wei Xiang, 有為相). The term 'birth-birth' refers to small birth giving rise to large birth, and so on. 'Etc.' refers to the remaining three characteristics: small abiding giving rise to large abiding, small difference giving rise to large difference, and small cessation giving rise to large cessation. 'Of the eight, one has the capacity' refers to overcoming infinite difficulties. The small characteristic has the capacity for one, capable of characterizing the large characteristic. The large characteristic has the capacity for eight, meaning that when a large characteristic arises, it necessarily arises together with three other large characteristics and four small characteristics, along with the original dharma (Ben Fa, 本法). Therefore, it is said 'of the eight.' Each of the other three large characteristics is also like this. Thus, these eight characteristics, in relation to the original dharma, are neither before nor after. The mind possessing three thousand realms (Xin Ju San Qian, 心具三千) is also like this. The three thousand are like the eight characteristics, and the one mind is like the original dharma. Now, using the mind as an analogy, if even a single thought is absent, who will discuss the horizontal and vertical? It should be known that these three thousand dharmas within a single thought are truly neither horizontal nor vertical. They cannot be known by consciousness; they are inconceivable. They cannot be discussed by language. Therefore, the thirty-third volume of the Mahāparinirvāṇa Sūtra states: 'Buddha-nature is not one dharma, not ten dharmas, not a hundred dharmas, not a thousand dharmas, not ten thousand dharmas.' Before attaining Bodhi (Pu Ti, 菩提, enlightenment), all good, evil, and neutral (Wu Ji, 無記) are called Buddha-nature. Since the sutra states that it is not one, and so on, up to not ten thousand, and also says that good, evil, and neutral are Buddha-nature, then good, evil, and neutral are the three thousand.

知三千非三千具足三佛性也。下文結成三諦等義。並依理境。若無理境約誰論諦。問。此不思議還只次第以釋十界與思議何別。答。其實無別。思議乃作從心生說不思議作一心具說。以生顯具何須更問。

○問下次明修德不思議境。即是自行須明行相。故以問答推檢而為行體。如前理性本無性過。約修門說須明離計。故約四性以為徴問。然此問中且約所起對理自具而為研核其實但推本具理心。恐生計故故須此核。故下答文但離橫等四句執竟。還歸本理一念三千。又此問答亦名料簡。前云理性。又云修具。即名推檢而為料簡無復別途。又此理具變為修具。一一修具無非理具。所以將理對修料簡。令識修具全是理具乃達理具即空即中。故妙境初文。章安料簡云。法性自爾非作所成。如一塵中有大千經卷。故知章安深領玄旨。答者。然此破性不同三教。前之三教或約遠理。或約事行。或約俗諦。推因緣法生即無生。今此不爾。約理本無四性計相。凡情易執約執破性。寄二論破者。論隨教道順物機緣。恐迷者執權即成性過。故寄破之令成圓極。言無沒無明者。即阿黎耶識無始恒有。故云無沒。沒謂失沒恒不失故。不同俱生及現行等。若從下示各計人以成過相。心成自性緣即他性。若法性下以他破自。法性非心非緣者。還

舉其所計準理破之。法性之理既非心緣。地人所計義當於心。法性非心若許心具。法性非緣亦應緣具。何得不許攝論黎耶。此即破地師也。若言下以自破他。還以道理破其所計。法性之外無別黎耶。若許黎耶依持則許法性依持。若不關者義理乖各。是故不關。義必不成。若即是者何得不許法性依持。此破攝師也。又違下次引經論示計有過。經論皆云非內非外等及非自他等。二論師何得各計一邊。經即大品文也。更就下約譬檢過。初文先定。若依下徴責。四句下結成無生。心喻下合。恐寫者誤。喻中既以眠心相對。今合應云心喻法性眠喻黎耶。夢事則喻生一切法。縱使眠人亦有不睡時者。只應改云睡喻黎耶。若言睡人亦有不夢時者。今文但取夢時為喻。四句推夢雖不可得而夢事不無。若為他說還依四句。不可順計言自他等。此之三千亦復如是。二師何得各計一邊。然雖破計說必順機。何但說爾觀亦隨宜。故觀心論中觀於一句各生三十六法。良由於此。已明橫破竟。次約豎破。初之橫破但約黎耶法性。以為內外。已異藏通。藏通但約心境等生滅。乃至非生非滅相望名豎。此中則以三千四計為生。以四句推三千叵得為滅。故此生滅尚異於別豈況藏通。故知若計黎耶及法性等。乃成別義。今欲明圓是故須破。此之四句亦是為防

轉計故說。推亦生亦滅者。單生單滅被破不生。故轉計雙共生諸法。故須破之。各既不生二不生合。云何能生。故云其性相違猶如水火。水火和合二俱損壞何能生法。破第四句者。滅為能生不滅為所。既云雙非即無能所。云何更生三千法耶。亦橫亦豎者。前兩四句單約橫豎既被推破。又恐雙計橫豎能生。故復更推。言亦橫亦豎者于豎四句一一計橫。初句計四即初文是。滅句計四者。云自滅生。他滅生。共滅生。無因滅生。第三第四準此可解。計相既爾。破亦準知。此是以橫織豎而為計相。若總論者謂橫及豎方生諸法。破亦準知。言非橫非豎者。單約雙計既皆被破。便謂俱離生三千法。俱合尚不能生三千。俱離云何能生法耶。問。雙非心性其相如何。答。橫既是生豎是生滅。雙是隻是是生是滅。雙非只是雙非生滅。心體其實未契雙非。但是計此謂為能生。是故須破。既不可以橫豎等生。生即無生。言語下結成不思議境。前雖結成理性境竟。若不推檢何殊鳥空。此即結成修德境也。大經下引證也。此生生等四不可說。義意含故。故總引證前兩四句皆不生也。生生等文已成豎竟。若證橫者。生生只是自。生不生只是他不生生只是共。不生不生只是離。第三隻是俱計橫豎。第四隻是雙非橫豎。但證初二即證三四。問。前理性境

【現代漢語翻譯】現代漢語譯本轉計故說：因為之前的推論，所以才會有這樣的說法。如果推論『既生亦滅』，那麼『單生』和『單滅』的觀點已經被駁倒，無法成立。因此，才會轉而認為『雙共生』（同時生起）諸法。所以必須駁斥這種觀點。既然各自不生，兩者結合也不生，又怎麼能產生事物呢？所以說它們的性質是相互違背的，就像水火一樣。水火混合在一起，只會兩敗俱傷，又怎麼能產生事物呢？駁斥第四句：如果認為『滅』是能生者，『不滅』是所生者，既然已經說了『雙非』（既非生也非滅），那就沒有能生和所生。又怎麼能產生三千法呢？『亦橫亦豎』：前面兩種四句（四種可能性）只是單獨從橫向或縱向來考慮，已經被駁倒了。又擔心有人會認為橫向和縱向結合起來就能產生事物，所以再次進行推論。說『亦橫亦豎』，就是在縱向的四句中，每一句都考慮橫向的可能性。第一句考慮四種橫向的可能性，就是第一段文字所說的。『滅』句考慮四種橫向的可能性，即『自滅生』、『他滅生』、『共滅生』、『無因滅生』。第三句和第四句可以依此類推。既然計度的方式是這樣，駁斥的方式也應該知道。這是以橫向織入縱向而形成的計度方式。如果總的來說，就是認為橫向和縱向結合起來才能產生事物。駁斥的方式也應該知道。說『非橫非豎』：單獨從雙重角度考慮已經被駁倒，於是就認為脫離了橫向和縱向就能產生三千法。兩者結合尚且不能產生三千法，兩者脫離又怎麼能產生事物呢？問：『雙非』（既非橫也非豎）的心性是怎樣的？答：橫向是生，縱向是生滅。『雙』只是『是生是滅』，『雙非』只是『雙非生滅』。心體的真實狀態其實還沒有達到『雙非』的境界，只是計度這種狀態認為它能產生事物。所以必須駁斥這種觀點。既然不能用橫向、縱向等方式來產生事物，那麼生就是無生。用言語來總結，就形成了不可思議的境界。前面雖然總結了理性境界，如果不加以推敲，又有什麼不同於鳥飛過天空呢？這也就是總結了修德境界。《大經》（指《大般涅槃經》）下面引用經文來證明。『此生生等四不可說』，意思是包含著多種含義。所以總的引用來證明前面兩種四句都是不生的。『生生』等文字已經完成了縱向的論述。如果證明橫向的論述，『生生』只是自生，『不生生』只是他不生，『生不生』只是共生，『不生不生』只是離。第三句只是同時考慮橫向和縱向，第四句只是『雙非』橫向和縱向。但是證明了前兩種情況，也就證明了第三種和第四種情況。問：前面的理性境界...

【English Translation】 English version The reason for the changed calculation and statement: It is because of the previous reasoning that such a statement arises. If the reasoning is 'both arising and ceasing,' then the views of 'single arising' and 'single ceasing' have been refuted and cannot be established. Therefore, it is turned to the view of 'dual co-arising' (arising simultaneously) of all dharmas (phenomena, things). Therefore, this view must be refuted. Since each does not arise individually, and the combination of the two does not arise, how can they produce things? Therefore, it is said that their natures are contradictory, like water and fire. When water and fire are mixed together, they only harm each other, how can they produce things? Refuting the fourth statement: If it is thought that 'cessation' is the producer and 'non-cessation' is the produced, since it has already been said that 'both are not' (neither arising nor ceasing), then there is no producer and no produced. How can it produce the three thousand dharmas? 'Also horizontal also vertical': The previous two sets of four statements (four possibilities) only consider the horizontal or vertical aspects separately, and have been refuted. Also, fearing that someone might think that the combination of horizontal and vertical can produce things, the reasoning is carried out again. Saying 'also horizontal also vertical' means that in each of the four vertical statements, the horizontal possibility is considered. The first statement considers four horizontal possibilities, which is what the first paragraph says. The 'cessation' statement considers four horizontal possibilities, namely 'self-cessation arising,' 'other-cessation arising,' 'co-cessation arising,' 'causeless-cessation arising.' The third and fourth statements can be understood by analogy. Since the way of calculation is like this, the way of refutation should also be known. This is a way of calculation formed by weaving the horizontal into the vertical. Generally speaking, it is thought that the combination of horizontal and vertical can produce things. The way of refutation should also be known. Saying 'neither horizontal nor vertical': Considering the dual perspective alone has been refuted, so it is thought that leaving the horizontal and vertical can produce the three thousand dharmas. The combination of the two cannot produce the three thousand dharmas, how can the separation of the two produce things? Question: What is the nature of the mind of 'both are not' (neither horizontal nor vertical)? Answer: Horizontal is arising, vertical is arising and ceasing. 'Both' is just 'is arising is ceasing,' 'both are not' is just 'both are not arising and ceasing.' The true state of the mind has not yet reached the realm of 'both are not,' but it is only calculating this state and thinking that it can produce things. Therefore, this view must be refuted. Since things cannot be produced by horizontal, vertical, etc., then arising is non-arising. Summarizing in words, an inconceivable realm is formed. Although the realm of reason has been summarized earlier, if it is not scrutinized, what is the difference from a bird flying through the sky? This is also summarizing the realm of cultivation. The Great Sutra (referring to the Mahāparinirvāṇa Sūtra) below quotes the sutra to prove it. 'These four unspeakable things such as arising arising' means that it contains multiple meanings. Therefore, the general quotation is used to prove that the previous two sets of four statements are all non-arising. The words 'arising arising' have completed the vertical discussion. If proving the horizontal discussion, 'arising arising' is just self-arising, 'non-arising arising' is just other-non-arising, 'arising non-arising' is just co-arising, 'non-arising non-arising' is just separation. The third statement only considers the horizontal and vertical at the same time, and the fourth statement is just 'both are not' horizontal and vertical. But proving the first two cases also proves the third and fourth cases. Question: The previous realm of reason...

及前章安料簡文中。皆云一心任運具足。今此何得對緣推耶。答。今此正推一念起心已具三千。故推此具為心為緣。若推此起起不可得。念與三千並不可得。不得而得三諦宛然。

○當知下結前生后。結前自行生后化他。自行若滿必有化他。故引多義結前生后。初約二諦也。第一義諦結前自行推法不生。若世諦者欲為他說。說必四句以生三千。亦是舉況。明有三千可為他說。如佛告下即大品中佛告德女。世尊問德女答。答文並是結前自行。佛言如是有者。生后化他。次引龍樹及更引大經四不可說。以結前。有因緣故。以生后。即有利他因緣故也。雖四句下釋前諸文結前生后。四句冥寂釋前自行以結前。慈悲憐愍釋前化他以生后。若聖若凡。凡欲利他皆須四句橫豎破執。乃可四句慈悲為他。然此為他與後起教。其義不同彼唯實報八相被物。發起權實施開廢等。此唯初心依理生解。無性執已為他四說。亦通後心仍在習果無生忍位。四執實破赴物說四。問。前自行中具破四性。今此化他何故各一。受化之徒還成自行。何故與前自行不同。答。聖人設化逗彼所宜。受者成觀實離四執。若其執自佛豈增執而為說耶。余之三句準此應知。或作世界下正明逗物。依四悉檀作四句說。即十六番說化他境。化他遍被故列十六。若彼

【現代漢語翻譯】及前章安料簡文中，都說一心任運具足。現在這裡為何要針對因緣來推究呢？回答：現在這裡正是要推究一念起心已經具備三千。所以推究這個『具』是心還是緣。如果推究這個『起』，『起』是不可得的，念與三千都是不可得的。在不可得之中而得，三諦宛然存在。要知道下面是總結前面，開啟後面的內容。總結前面的自行，開啟後面的化他。如果自行圓滿，必定會有化他。所以引用多種意義來總結前面，開啟後面。首先是關於二諦。第一義諦總結前面的自行，推究法不生。如果是世俗諦，想要為他人說法，說法必定要用四句來闡述三千。這也是舉例說明，表明有三千可以為他人說法。如佛告下，就是《大品般若經》中佛告德女（Devi，天女）。世尊提問，德女回答。回答的內容都是總結前面的自行。佛說『如是』，是開啟後面的化他。接著引用龍樹（Nāgārjuna，印度佛教哲學家）以及《大般若經》中的四不可說來總結前面，因為有因緣的緣故，開啟後面，也就是有利他的因緣的緣故。雖然四句下，解釋前面文章總結前面，開啟後面。四句冥寂解釋前面的自行以總結前面。慈悲憐憫解釋前面的化他以開啟後面。無論是聖人還是凡人，凡人想要利益他人，都必須用四句橫豎破除執著，才能用四句慈悲為他人說法。然而，這種為他人說法與後面的起教不同，後面的起教只是實報八相被物，發起權實，實施開廢等。這裡只是初心依理生解，無性執著已為他人四說，也通達後心仍在習果無生忍位，四執實破赴物說四。問：前面的自行中已經破除了四性，現在這裡的化他為何各一？受化之人還是成就自行，為何與前面的自行不同？答：聖人設化是爲了適應對方的情況。接受教化的人成就觀想，實際上是遠離四執。如果對方執著，佛怎麼會增加執著而為他說法呢？其餘的三句應該依此類推。或者以世界為例，正是爲了適應對方的情況，依據四悉檀（catuḥ-siddhānta，四種成就）作四句說法，即十六番說法化他之境，化他遍及一切，所以列出十六。如果對方……

【English Translation】 And in the previous 'Zhang'an's Brief Explanation', it is said that 'one mind spontaneously possesses everything'. Why here do we investigate based on conditions? Answer: Here, we are precisely investigating that a single thought arising already encompasses the three thousand realms. Therefore, we investigate whether this 'possession' is the mind or conditions. If we investigate this 'arising', the 'arising' is unattainable, and the thought and the three thousand realms are also unattainable. Within this unattainability, we attain, and the three truths are clearly present. It should be known that what follows summarizes the preceding and initiates the subsequent. It summarizes the preceding self-cultivation and initiates the subsequent other-transformation. If self-cultivation is complete, there will certainly be other-transformation. Therefore, multiple meanings are cited to summarize the preceding and initiate the subsequent. First, it is about the two truths. The ultimate truth summarizes the preceding self-cultivation, investigating that the Dharma does not arise. If it is the conventional truth, wanting to teach others, the teaching must use four phrases to explain the three thousand realms. This is also an illustration, indicating that there are three thousand realms that can be taught to others. As in 'Buddha told' below, it is from the Mahaprajnaparamita Sutra where the Buddha told Devi (Devi, a goddess). The World Honored One asks, and Devi answers. The content of the answer summarizes the preceding self-cultivation. The Buddha says 'Thus it is', which initiates the subsequent other-transformation. Then, Nāgārjuna (Nāgārjuna, an Indian Buddhist philosopher) and the four unspeakables in the Mahaprajnaparamita Sutra are cited to summarize the preceding, because there are conditions, initiating the subsequent, which is the reason for benefiting others. Although the four phrases below explain the preceding text, summarizing the preceding and initiating the subsequent. The four phrases of profound stillness explain the preceding self-cultivation to summarize the preceding. Compassion and pity explain the preceding other-transformation to initiate the subsequent. Whether it is a sage or an ordinary person, if an ordinary person wants to benefit others, they must use four phrases to horizontally and vertically break through attachments, so that they can use four phrases of compassion to teach others. However, this teaching others is different from the subsequent arising of teachings, the subsequent arising of teachings is only the reward body manifesting the eight aspects to benefit beings, initiating provisional and real, implementing opening and abolishing, etc. Here, it is only the initial mind giving rise to understanding based on principle, without the attachment to self-nature, already speaking four phrases for others, also understanding that the subsequent mind is still in the stage of learning the fruit of non-origination forbearance, the four attachments are truly broken to speak four phrases to suit beings. Question: In the preceding self-cultivation, the four natures have already been broken, why are the other-transformations here each one? The person receiving transformation still achieves self-cultivation, why is it different from the preceding self-cultivation? Answer: The sage establishes transformation to adapt to the other party's situation. The person receiving the teaching achieves contemplation, actually being away from the four attachments. If the other party is attached, how would the Buddha increase attachment to teach them? The remaining three phrases should be inferred by analogy. Or taking the world as an example, it is precisely to adapt to the other party's situation, based on the four siddhantas (catuḥ-siddhānta, four kinds of accomplishments) to make four phrases of teaching, that is, sixteen times of speaking about the realm of other-transformation, other-transformation pervades everything, so sixteen are listed. If the other party...

受者隨用一句或二三四。觀心論中遍約四性各三十六問者。為遍責故遍生法故。仍略四悉直舉自等。今但約四悉望彼仍總。今初世界中四者。若言心具心即是自。善知識者即是他也。以水銀他和真金自即是共也。自爾只是無因異名。此四皆須順歡喜義成世界悉。為人四中言唯信者。信即是自。云但發心。發心是自。若云見佛。佛即是他。自珠待他水清即共也。又他慈善根令我自見亦共也。非內非自非外非他即無因也。先尼者以證四句無著即屬於離。離即無著。若有著者如先尼梵志。于小乘中生信尚難。況復大乘。大論四十七云。若佛法中有微法而可得者。先尼於一切法中終不生信。云何生信。信般若波羅蜜不以有相不以無相。不取相故住信行中。論問。此中何故引先尼耶。答。此經種種因緣說法空乃至無有微相可得。人心疑怪不信此理難見。是故須菩提引小乘中尚有法空。況大乘法。論文引意先尼有著。信小乘法空尚難。況信大乘法空。小乘法空如阿含中是老死誰老死也。餘二悉比知。佛旨盡凈下明佛意體性。即明自行化他相即。不在因緣等即是第一義。即化他心不乖自行。故即世諦是第一義諦。又四下化他中。初法。若為盲等者重約譬說體性相即。為盲四說貝等俱是。如前四四一十六說皆契悉檀故云見乳。即世諦者

【現代漢語翻譯】現代漢語譯本受者隨用一句或二三四。觀心論中遍約四性各三十六問者。為遍責故遍生法故。仍略四悉直舉自等。今但約四悉望彼仍總。今初世界中四者。若言心具，心即是自（自身）。善知識者，即是他（他人）也。以水銀他和真金，自即是共（共同）也。自爾只是無因異名。此四皆須順歡喜義成世界悉。為人四中言唯信者。信即是自。云但發心。發心是自。若云見佛。佛即是他。自珠待他水清即共也。又他慈善根令我自見亦共也。非內非自非外非他即無因也。先尼者以證四句無著即屬於離。離即無著。若有著者如先尼梵志。于小乘中生信尚難。況復大乘。《大論》四十七云：『若佛法中有微法而可得者，先尼於一切法中終不生信。』云何生信？信般若波羅蜜不以有相不以無相。不取相故住信行中。《論》問：『此中何故引先尼耶？』答：『此經種種因緣說法空乃至無有微相可得，人心疑怪不信此理難見。是故須菩提引小乘中尚有法空，況大乘法。』論文引意先尼有著。信小乘法空尚難。況信大乘法空。小乘法空如《阿含》中是老死誰老死也。餘二悉比知。佛旨盡凈下明佛意體性。即明自行化他相即。不在因緣等即是第一義。即化他心不乖自行。故即世諦是第一義諦。又四下化他中。初法。若為盲等者重約譬說體性相即。為盲四說貝等俱是。如前四四一十六說皆契悉檀故云見乳。即世諦者

【English Translation】 English version The recipient uses one sentence, or two, three, or four. In the Guanxin Lun (Treatise on Contemplating the Mind), the thirty-six questions are universally applied to each of the four natures because they universally examine and generate the Dharma. It still abbreviates the four siddhantas (established doctrines) and directly points to 'self' and others. Now, it only refers to the four siddhantas, hoping that they are still comprehensive. Now, firstly, among the four in the world, if it is said that the mind possesses, then the mind is 'self'. A shan zhi shi (good advisor) is 'other'. Like mercury mixed with genuine gold, 'self' is 'common'. 'Self' is just another name for 'without cause'. All four of these must accord with the meaning of joy to accomplish the shijie siddhanta (worldly doctrine). Among the four for people, it is said that only those who have faith, faith is 'self'. It is said, 'Just generate the mind.' Generating the mind is 'self'. If it is said, 'Seeing the Buddha,' the Buddha is 'other'. One's own pearl relies on the clarity of the other's water, which is 'common'. Furthermore, the other's roots of loving-kindness cause me to see myself, which is also 'common'. Neither internal nor self, neither external nor other, is 'without cause'. The Xianni (Srenika) proves that the four sentences are without attachment, which belongs to detachment. Detachment is without attachment. If there is attachment, like the Xianni (Srenika) Brahmin, it is difficult to generate faith in the Hinayana (Small Vehicle), let alone the Mahayana (Great Vehicle). The forty-seventh volume of the Dazhidu Lun (Great Perfection of Wisdom Treatise) says: 'If there is even a subtle Dharma that can be obtained in the Buddha-dharma, then Xianni (Srenika) will never generate faith in all Dharmas.' How can faith be generated? Believing in Prajnaparamita (Perfection of Wisdom) is neither with form nor without form. Because one does not grasp at forms, one dwells in the stage of faith. The Treatise asks: 'Why is Xianni (Srenika) cited here?' The answer is: 'This sutra explains emptiness through various causes and conditions, to the point where there is not even a subtle form that can be obtained. People's minds doubt and do not believe this principle, which is difficult to see. Therefore, Subhuti (one of the ten major disciples of the Buddha) cites that even in the Hinayana (Small Vehicle) there is emptiness of Dharma, let alone the Mahayana (Great Vehicle).' The meaning of the Treatise's citation is that Xianni (Srenika) has attachments. It is difficult to believe in the emptiness of Dharma in the Hinayana (Small Vehicle), let alone believe in the emptiness of Dharma in the Mahayana (Great Vehicle). The emptiness of Dharma in the Hinayana (Small Vehicle) is like in the Agama Sutras: who is it that ages and dies? The remaining two can be known by analogy. The Buddha's intention is completely pure. Below, it clarifies the essence of the Buddha's intention, which is to clarify the mutual identity of self-cultivation and transforming others. Not being in causes and conditions is the first principle, which means that transforming others' minds does not contradict self-cultivation. Therefore, the mundane truth is the ultimate truth. Furthermore, in the four aspects of transforming others, the first is the Dharma. If it is for the blind, etc., it reiterates the analogy of the mutual identity of essence. For the blind, the four explanations of shells, etc., are all the same. Like the previous four fours, the sixteen explanations all accord with the siddhanta (established doctrine), hence it is said 'seeing milk', which is the mundane truth.

以法結譬。當知下結意也。不說即默。即是終日說默相即。終日雙非說默終日雙照說默。破即不說。立即四說。又破即雙遮。立即雙照經論者如前所引。天親下重申二論本意。先明失。論主逗機各演一門。論師各執偏弘成諍。致使後學情見不同。矢石者如箭矢射石義非相入。以各計故不入圓理。如彼矢石。次若得下明得。若約二論論主元意及得今文悉檀之意。四俱可說。據理俱不可說。雖不可說如前一十六番。並是隨宜而說。若隨下教門大體。逗物雖用適時之變。佛出世意教門大體。皆是因緣和合乃生諸法。是則若自若他若無因等。皆屬於共。故今復依大體而說。故云無明法法性。無明是暗法。來法於法性。如丹是藥法來法于銅等。因緣和合有成金用。是則無明為緣法性為因。明暗和合能生諸法。自行猶觀染因緣生。化他則以凈因緣生。自他相對則以染凈和合因緣而生。又自行染有內有外。內謂無明。外謂他境。以內具故他境能熏。故觀所熏唯見理具。若觀理具則識真如常熏內具。諸論教道不見此實。雖內外熏以立種義。不了新熏本有之意。是故種子但同冥初。故是教道非真實說。今觀此等染凈雖殊即理無別。只約此因緣而推多種自他共等。其理不殊。故知凡推四句之法。皆推諸法已和合性。所以推一至理染凈緣起。

【現代漢語翻譯】現代漢語譯本：以法結譬（以佛法的道理來打比方），應當知道下面總結的意義。不說就是沉默。就是終日說和沉默相互依存。終日既不是說也不是沉默，終日既說又沉默。破斥就是不說，肯定就是四種說法。破斥就是雙重否定，肯定就是雙重肯定。經論的例子如前面所引用。天親（Vasubandhu）下面重新闡述二論（指《攝大乘論》和《唯識三十頌》）的本意。先說明缺失。論主（指無著Asanga和世親Vasubandhu）適應不同根器的眾生各自闡述一個法門。論師各自執著于自己所弘揚的，形成了爭論。導致後來的學習者情見不同。『矢石』（箭和石頭）就像箭射向石頭一樣，義理不能相互融合。因為各自的計較，所以不能進入圓融的道理，就像箭和石頭一樣。其次，如果得到下面說明得到。如果按照二論論主原本的意圖，以及得到現在文中的悉檀（Siddhanta，意為究竟的結論）的意義，四種說法都可以成立。按照道理來說，四種說法都不成立。雖然不能說，就像前面十六種情況一樣，都是隨順眾生的根器而說。如果按照下面的教門大體。適應眾生雖然使用適應時機的變化，佛陀出世的本意和教門的大體，都是因緣和合而產生諸法。這樣一來，無論是自、他、還是無因等，都屬於共同的。所以現在又依據大體來說。所以說無明法和法性。無明是黑暗的法，來到法性。就像丹是藥物的法，來到銅等。因緣和合有成為金的功用。這樣一來，無明作為緣，法性作為因。明和暗和合能產生諸法。自己修行就像觀察染污的因緣而生。化度他人則以清凈的因緣而生。自己和他人相對，則以染污和清凈和合的因緣而生。另外，自己修行的染污有內有外。內指無明，外指他境。因為內部具備，所以他境能夠薰染。所以觀察所薰染的，只看見理具。如果觀察理具，就認識到真如常常薰染內部所具備的。各種論的教導沒有看見這個事實。雖然以內外薰染來建立種子的意義，卻不瞭解新熏和本有的意義。因此種子只是像最初的黑暗。所以是教導，不是真實的說法。現在觀察這些染污和清凈雖然不同，就道理來說沒有差別。只是根據這個因緣來推導多種自、他、共等。其道理沒有不同。所以知道凡是推導四句的法，都是推導諸法已經和合的性質。所以推導一至的道理，染污和清凈的緣起。 English version: Using the law to make analogies, one should know the meaning of the following conclusion. Not speaking is silence. That is, speaking and silence are interdependent all day long. All day long, it is neither speaking nor silence; all day long, it is both speaking and silence. Refuting is not speaking, affirming is four kinds of speaking. Refuting is double negation, affirming is double affirmation. Examples from scriptures and treatises are as quoted earlier. Vasubandhu below reiterates the original intention of the two treatises (referring to the Mahāyānasaṃgraha and the Thirty Verses on Consciousness-Only). First, it explains the deficiency. The authors of the treatises (referring to Asanga and Vasubandhu) each expounded a Dharma gate according to the different capacities of sentient beings. The teachers each clung to what they promoted, forming disputes. This led to different views among later learners. 'Arrows and stones' are like arrows shooting at stones, the meanings cannot be integrated. Because of their respective calculations, they cannot enter the perfect and harmonious truth, just like arrows and stones. Secondly, if one obtains, the following explains obtaining. If according to the original intention of the authors of the two treatises, and obtaining the meaning of Siddhanta (ultimate conclusion) in the current text, all four statements can be established. According to the principle, all four statements are not valid. Although it cannot be said, like the previous sixteen cases, it is all said according to the capacity of sentient beings. If according to the following general system of teachings. Although adapting to sentient beings uses changes that adapt to the occasion, the original intention of the Buddha's appearance in the world and the general system of teachings are all that all dharmas arise from the combination of causes and conditions. In this way, whether it is self, other, or without cause, etc., all belong to the common. Therefore, now it is said again according to the general system. Therefore, it is said that ignorance-dharma and dharma-nature. Ignorance is the dark dharma, coming to dharma-nature. Just like cinnabar is the dharma of medicine, coming to copper, etc. The combination of causes and conditions has the effect of becoming gold. In this way, ignorance is the condition, and dharma-nature is the cause. The combination of light and darkness can produce all dharmas. Self-cultivation is like observing the defiled causes and conditions that arise. Transforming others is born from pure causes and conditions. Self and others are relative, and are born from the combined causes and conditions of defilement and purity. In addition, the defilement of self-cultivation has inner and outer. The inner refers to ignorance, and the outer refers to other realms. Because the inner is complete, the other realms can be influenced. Therefore, observing what is influenced only sees the principle. If one observes the principle, one recognizes that Suchness constantly influences the inner. The teachings of various treatises do not see this fact. Although the meaning of seeds is established by inner and outer influences, they do not understand the meaning of new influences and inherent. Therefore, seeds are only like the initial darkness. Therefore, it is teaching, not a true statement. Now observing these defilements and purities, although different, there is no difference in principle. It is only based on this cause and condition that we infer various self, other, common, etc. The principle is no different. Therefore, know that all the methods of inferring the four sentences are inferring the already combined nature of all dharmas. Therefore, infer the one ultimate principle, the arising of defilement and purity.

【English Translation】 Using the law to make analogies, one should know the meaning of the following conclusion. Not speaking is silence. That is, speaking and silence are interdependent all day long. All day long, it is neither speaking nor silence; all day long, it is both speaking and silence. Refuting is not speaking, affirming is four kinds of speaking. Refuting is double negation, affirming is double affirmation. Examples from scriptures and treatises are as quoted earlier. Vasubandhu below reiterates the original intention of the two treatises (referring to the Mahāyānasaṃgraha and the Thirty Verses on Consciousness-Only). First, it explains the deficiency. The authors of the treatises (referring to Asanga and Vasubandhu) each expounded a Dharma gate according to the different capacities of sentient beings. The teachers each clung to what they promoted, forming disputes. This led to different views among later learners. 'Arrows and stones' are like arrows shooting at stones, the meanings cannot be integrated. Because of their respective calculations, they cannot enter the perfect and harmonious truth, just like arrows and stones. Secondly, if one obtains, the following explains obtaining. If according to the original intention of the authors of the two treatises, and obtaining the meaning of Siddhanta (ultimate conclusion) in the current text, all four statements can be established. According to the principle, all four statements are not valid. Although it cannot be said, like the previous sixteen cases, it is all said according to the capacity of sentient beings. If according to the following general system of teachings. Although adapting to sentient beings uses changes that adapt to the occasion, the original intention of the Buddha's appearance in the world and the general system of teachings are all that all dharmas arise from the combination of causes and conditions. In this way, whether it is self, other, or without cause, etc., all belong to the common. Therefore, now it is said again according to the general system. Therefore, it is said that ignorance-dharma and dharma-nature. Ignorance is the dark dharma, coming to dharma-nature. Just like cinnabar is the dharma of medicine, coming to copper, etc. The combination of causes and conditions has the effect of becoming gold. In this way, ignorance is the condition, and dharma-nature is the cause. The combination of light and darkness can produce all dharmas. Self-cultivation is like observing the defiled causes and conditions that arise. Transforming others is born from pure causes and conditions. Self and others are relative, and are born from the combined causes and conditions of defilement and purity. In addition, the defilement of self-cultivation has inner and outer. The inner refers to ignorance, and the outer refers to other realms. Because the inner is complete, the other realms can be influenced. Therefore, observing what is influenced only sees the principle. If one observes the principle, one recognizes that Suchness constantly influences the inner. The teachings of various treatises do not see this fact. Although the meaning of seeds is established by inner and outer influences, they do not understand the meaning of new influences and inherent. Therefore, seeds are only like the initial darkness. Therefore, it is teaching, not a true statement. Now observing these defilements and purities, although different, there is no difference in principle. It is only based on this cause and condition that we infer various self, other, common, etc. The principle is no different. Therefore, know that all the methods of inferring the four sentences are inferring the already combined nature of all dharmas. Therefore, infer the one ultimate principle, the arising of defilement and purity.

因邊緣邊各不能生。二不生合故無生理。和合尚無離二焉有。不有而有三諦宛然。一性下釋和合性。一性雖少而不無者。為緣成法生一切故。無明雖多而不有者。推此性故一法亦無。不少不多妙理斯在。何者下重釋上句。指法性為無明則多非多。指無明為法性則一非少。故名下結化他妙境。若解下還依教體。歷前三科三種世間及界如等。專云妙境三諦之相。雖先約識心至此且總結成三諦。知其陰等皆是妙境。初一心下正明歷前心造諸法。一陰下歷前五陰。一入下歷前十二入。一界下歷前十八界。三科即是五陰世間。一眾生下歷前眾生世間。一國土下歷前國土世間。一相下歷前三處十如若法性下以教體意結前所歷成三諦等。初文即是結成三諦。如是下例。若一法一切法下結成三觀。一空一切空下釋向三觀成總相也。非但空空亦空假中。假中亦然。若凈名疏亦明總相三觀之相。與今意別。故彼文云。有三種三觀。一者別相即別教也。二者通相亦名總相。語似今文其意則別彼但是方等部中通相之意。如觀眾生品等三觀雖空三觀猶別。如佛道為假入不二門為中。其意亦然。三一心三觀正當今總。若因緣下結成三智。例上下即以權實例於三觀。亦應如前對三法竟。次明總相。故云一權一切權等。若隨下結成三語。能說名語被物成

【現代漢語翻譯】現代漢語譯本因為邊緣和邊都不能單獨產生（事物）。二者不結合，就沒有產生的道理。既然結合尚且不存在，又哪裡來的分離呢？說它沒有，卻又宛然存在，這就是三諦（sātya，真諦、俗諦、中諦）的奧妙所在。『一性』以下解釋和合的性質。說『一性』雖然少，但並非沒有，是因為它作為緣起法，能產生一切事物。說『無明』（avidyā，佛教指不明白事理的根本原因，為十二因緣之首）雖然多，但並非實有，是因為推究其本性，一法也不存在。不少不多，奧妙的道理就在這裡。『何者』以下，再次解釋上面的句子。如果說法性（dharmatā，諸法的本性）是無明，那麼就多而非多；如果說無明是法性，那麼就一而非少。『故名』以下，總結化他的妙境。『若解』以下，迴歸到教體（śāsanakāya，佛陀的教法體系）。歷經前面的三科（陰、入、界）、三種世間（五陰世間、眾生世間、國土世間）以及界如等，專門闡述妙境的三諦之相。雖然先前是圍繞識心，但到這裡就總結成為三諦。知道五陰等都是妙境。『初一心』以下，正式闡明歷經前面的心所造的諸法。『一陰』以下，歷經前面的五陰（pañca-skandha，色、受、想、行、識）。『一入』以下，歷經前面的十二入（dvādaśa-āyatana，眼、耳、鼻、舌、身、意六根及其對應的六境）。『一界』以下，歷經前面的十八界（aṣṭādaśa-dhātu，六根、六境、六識）。三科就是五陰世間。『一眾生』以下，歷經前面的眾生世間。『一國土』以下，歷經前面的國土世間。『一相』以下，歷經前面三處十如（tathatā，如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等）『若法性』以下，以教體的意義總結前面所經歷的，成就三諦等。最初的文句就是總結成就三諦。『如是』以下是類比。『若一法一切法』以下，總結成就三觀（tri-vidha-darśana，空觀、假觀、中觀）。『一空一切空』以下，解釋面向三觀成就總相。不僅僅是空，空也空了，還有假和中。假和中也是這樣。如果《凈名疏》（Vimalakīrti Nirdeśa Sūtra Commentary）也闡明了總相三觀之相，但與現在的意思不同。所以那篇文章說：『有三種三觀。一者別相，即別教也。二者通相，也名總相。』語言類似現在的文句，但意思卻不同，它只是方等部（Vaipulya，大乘經典）中通相的意思。如觀眾生品等，三觀雖然是空，但三觀仍然有區別。如佛道為假，入不二門為中，意思也是這樣。三一心三觀，正對應現在的總。『若因緣』以下，總結成就三智（tri-jñāna，一切智、道種智、一切種智）。類比上下，就是用權巧方便來比喻三觀。也應該像前面那樣，對應三種法完畢。其次闡明總相。所以說『一權一切權』等。『若隨』以下，總結成就三語（tri-vacana，真實語、方便語、隨類語）。能說的是語，被事物成就。

【English Translation】 English version Because the edge and side cannot arise independently. Without the combination of the two, there is no principle of arising. Since combination does not even exist, where does separation come from? Saying it is non-existent, yet it manifestly exists, this is the subtlety of the Three Truths (sātya, truth of suffering, truth of origin, truth of cessation, truth of the path). 'One Nature' below explains the nature of combination. Saying 'One Nature' is small but not non-existent is because, as a conditioned dharma, it can produce all things. Saying 'Ignorance' (avidyā, the fundamental cause of not understanding things in Buddhism, the first of the twelve links of dependent origination) is much but not truly existent is because, investigating its nature, not a single dharma exists. Neither too little nor too much, the subtle principle lies here. 'What' below, explains the above sentence again. If we say that Dharma-nature (dharmatā, the nature of all dharmas) is ignorance, then it is much but not much; if we say that ignorance is Dharma-nature, then it is one but not little. 'Therefore it is named' below, concludes the wonderful realm of transforming others. 'If understood' below, returns to the teaching system (śāsanakāya, the Buddha's teaching system). Experiencing the preceding three categories (skandhas, āyatanas, dhātus), the three realms of existence (the realm of the five skandhas, the realm of sentient beings, the realm of the land), and the realms of suchness, etc., specifically elucidates the aspect of the Three Truths of the wonderful realm. Although previously it was centered around the mind of consciousness, here it is summarized into the Three Truths. Knowing that the five skandhas, etc., are all wonderful realms. 'Initially, one mind' below, formally elucidates all the dharmas created by the preceding mind. 'One skandha' below, experiences the preceding five skandhas (pañca-skandha, form, feeling, perception, mental formations, consciousness). 'One āyatana' below, experiences the preceding twelve āyatanas (dvādaśa-āyatana, the six sense organs and their corresponding six objects). 'One dhātu' below, experiences the preceding eighteen dhātus (aṣṭādaśa-dhātu, the six sense organs, the six objects, and the six consciousnesses). The three categories are the realm of the five skandhas. 'One sentient being' below, experiences the preceding realm of sentient beings. 'One land' below, experiences the preceding realm of the land. 'One aspect' below, experiences the preceding three places and ten suchnesses (tathatā, such appearance, such nature, such entity, such power, such function, such cause, such condition, such effect, such retribution, such ultimate equality of beginning and end). 'If Dharma-nature' below, summarizes the preceding experiences with the meaning of the teaching system, accomplishing the Three Truths, etc. The initial sentence is the conclusion of accomplishing the Three Truths. 'Thus' below is analogy. 'If one dharma is all dharmas' below, concludes the accomplishment of the Three Contemplations (tri-vidha-darśana, contemplation of emptiness, contemplation of provisional existence, contemplation of the middle way). 'One emptiness is all emptiness' below, explains the aspect of the Three Contemplations accomplishing the general aspect. Not only is emptiness empty, but emptiness is also empty, and there are also provisional existence and the middle way. Provisional existence and the middle way are also like this. If the Vimalakīrti Nirdeśa Sūtra Commentary also elucidates the aspect of the Three Contemplations of the general aspect, but it is different from the current meaning. Therefore, that article says: 'There are three kinds of Three Contemplations. The first is the separate aspect, which is the separate teaching. The second is the common aspect, also called the general aspect.' The language is similar to the current sentence, but the meaning is different; it is only the meaning of the common aspect in the Vaipulya (Mahayana sutras). Such as the chapter on observing sentient beings, etc., although the Three Contemplations are empty, the Three Contemplations are still different. Such as the Buddha-path being provisional existence, and entering the gate of non-duality being the middle way, the meaning is also like this. The Three Contemplations of one mind correspond to the current general. 'If conditioned arising' below, concludes the accomplishment of the Three Wisdoms (tri-jñāna, wisdom of all things, wisdom of the path, wisdom of all aspects). Analogizing above and below is to use skillful means to metaphorize the Three Contemplations. It should also be like the preceding, corresponding to the three dharmas completely. Next, elucidate the general aspect. Therefore, it says 'One skillful means is all skillful means,' etc. 'If following' below, concludes the accomplishment of the Three Languages (tri-vacana, true speech, expedient speech, speech according to type). What can be spoken is language, and what is accomplished by things.

教。故以漸等三止觀教結之。故云無非漸等。故此三止觀即是三語。隨他是漸。隨自是頓。隨自他是不定。前大意中於一圓頓結示三種止觀之相。今妙境中收三止觀同一圓頓。故以此三會於三觀及三語等。由有教故。故令趣入。故以三趣。對於三教。合不可得及趣非趣為頓。一切法中開對漸及不定。是故屬假。前一一文皆先正結。次例諸法。唯此三趣闕例諸法。此等下會異。此不思議只是妙境何故乃云亦是三觀。乃至三趣等耶。故更會之。妙境不殊得名處別。名處雖別同歸一理。軌只是法。以三軌則之使始終不改。故名為法。法即所照故立諦名。三軌所發以立觀名。智望于觀因果乃殊同是所發。所發成果故能教他。教他未嘗不與法俱。教他既滿自他歸宗。名之為趣。種種下誡勸。如如意珠下舉譬以譬于境。前文以三千等別明理性乃至十界別含權實。前文雖以八相為譬。別為破於心法前後。雖有夢譬別為破於四句計性。故今正用珠譬妙境。即總譬於前來理性自他橫豎及結成等。今珠義者。第一義天。天然理體。即勝寶也。性無雜染名之為凈。無非佛法故名為妙。在一剎那故云介粟。大論云。古佛舍利狀如芥粟。能滿自他菩提妙果名大功能。珠中所雨不增人慾生一切愿。從悕須邊故名為欲。欲不出五故總舉五。又理為四弘

【現代漢語翻譯】教（教法）。所以用漸、頓、不定三種止觀教來總結。所以說沒有不是漸、頓、不定的。所以這三種止觀就是三種語言（表達方式）：隨順他人根機是漸，隨順自己根機是頓，隨順自己和他人根機是不定。前面大意中，在一個圓頓教義中總結顯示三種止觀的相狀。現在妙境中，將三種止觀歸於同一個圓頓。所以用這三種止觀會歸於三觀以及三種語言等。因為有教法的緣故，所以使人趣入。所以用三種趣向，對應於三種教法。合不可得和趣非趣為頓教，一切法中開對漸教和不定教，所以屬於假名。前面每一段文字都先是正式總結，然後類比各種法。只有這三種趣向缺少類比各種法。這等下文會解釋差異。這不可思議只是妙境，為什麼說也是三觀，乃至三種趣向等呢？所以再次會歸。妙境沒有不同，只是得名之處不同。名處雖然不同，最終歸於一個道理。軌只是法，用三種軌則使它始終不改變，所以名為法。法就是所照的，所以立為諦名。三種軌則所引發的，所以立為觀名。智相對於觀，因果雖然不同，但同樣是所引發的。所發成果，所以能夠教化他人。教化他人未嘗不與法俱。教化他人圓滿，自己和他人迴歸本宗，名為趣。種種下文是誡勸。如如意珠下文舉譬喻來比喻妙境。前文用三千等別明理性，乃至十界別含權實。前文雖然用八相為譬喻，特別爲了破除心法前後。雖然有夢的譬喻，特別爲了破除四句計性。所以現在正式用珠譬喻妙境，就是總的譬喻前來的理性、自他、橫豎以及總結成就等。現在珠的意義是：第一義天，天然理體，就是勝寶。自性沒有雜染，名為清凈。沒有不是佛法的，所以名為妙。在一剎那，所以說介粟（芥子）。《大論》說，古佛舍利形狀像芥子。能滿足自己和他人菩提妙果，名大功能。珠中所雨不增加人的慾望，能生一切愿。從悕須邊，所以名為欲。欲不出五欲，所以總舉五欲。又理為四弘誓願。

【English Translation】 Teachings. Therefore, it is concluded with the three gradual, sudden, and indeterminate Samatha-Vipassanā teachings. Hence, it is said that there is nothing that is not gradual, sudden, or indeterminate. Therefore, these three Samatha-Vipassanās are the three languages (modes of expression): adapting to others' capacities is gradual, adapting to one's own capacities is sudden, and adapting to both one's own and others' capacities is indeterminate. In the preceding general meaning, the aspects of the three Samatha-Vipassanās are summarized and shown within one perfect and sudden teaching. Now, in the Wondrous Realm, the three Samatha-Vipassanās are gathered into the same perfect and sudden teaching. Therefore, these three are used to converge into the three contemplations and the three languages, etc. Because there are teachings, people are enabled to enter. Therefore, the three approaches are used to correspond to the three teachings. Combining the unobtainable and the approach/non-approach is the sudden teaching. Opening up the gradual and indeterminate teachings within all dharmas belongs to provisional names. In the preceding, each passage first formally concludes and then draws analogies to various dharmas. Only these three approaches lack analogies to various dharmas. The differences will be explained below. This inconceivable is only the Wondrous Realm, so why is it said to also be the three contemplations, and even the three approaches, etc.? Therefore, they are converged again. The Wondrous Realm is not different; it is just that the places where the names are obtained are different. Although the names and places are different, they ultimately return to one principle. The standard is simply the Dharma. Using the three standards ensures that it does not change from beginning to end, so it is called Dharma. Dharma is what is illuminated, so it is established as the name of Truth (諦名, Dì Míng). What is inspired by the three standards is established as the name of Contemplation (觀名, Guān Míng). Wisdom in relation to contemplation, although the causes and effects are different, are both what is inspired. What is inspired bears fruit, so it can teach others. Teaching others never fails to be with the Dharma. When teaching others is complete, oneself and others return to the original source, which is called Approach (趣, Qù). The following is admonishment and exhortation. The following passage uses the analogy of the Mani jewel to illustrate the Wondrous Realm. The preceding passage used the three thousand realms, etc., to separately clarify the principle of nature, and even the ten realms separately contain the provisional and the real. Although the preceding passage used the eight aspects as an analogy, it was specifically to break the sequence of mind and Dharma. Although there was the analogy of a dream, it was specifically to break the four-sentence calculation of nature. Therefore, now the jewel is formally used to illustrate the Wondrous Realm, which is a general analogy for the preceding principle of nature, self and other, horizontal and vertical, and the conclusion of accomplishment, etc. Now, the meaning of the jewel is: the First Principle Heaven, the natural principle body, which is the supreme treasure. The nature is without impurities, so it is called pure. There is nothing that is not the Buddha-dharma, so it is called wondrous. It is in a single moment, so it is said to be a mustard seed (介粟, Jiè Sù). The Mahāprajñāpāramitāśāstra says that the relics of ancient Buddhas are shaped like mustard seeds. It can fulfill the wonderful fruit of Bodhi for oneself and others, which is called great function. What rains from the jewel does not increase people's desires but can fulfill all wishes. It comes from the side of desire, so it is called desire. Desire does not go beyond the five desires, so the five desires are mentioned in general. Also, the principle is the Four Great Vows.

所緣之境。故名悕須。七寶者。謂金銀琉璃硨磲碼瑙珊瑚琥珀。寶不出七故並舉之。即譬無作道品寶炬陀羅尼也。真寶名琳。似寶名瑯。有云。瑯玕璆琳皆石似玉。今且依前真似二寶皆生於珠。即正助二門不出于理。非自性故非內畜。非他性故非外入。既離自他即無共離。故但兩句不云三四。從不謀去有化他用。非縱故不謀前後。非橫故不擇多少。任運施化名為不謀。稱機設逗名為不擇。雖五味不同而秘密不定。故縱而不縱。雖諸教不同而適時增減。故非多非少。若機若應並非權非實。故云不作粗妙。觸緣斯現。故云稱意豐儉。多名為豐少名為儉。益物不窮故降雨穰穰。穰穰福也。乃至依正珠亦雨之。雨字去聲呼。自天而降曰上聲。降之所被曰去聲。大經云。無上法雨雨汝身田。非本無今有故不添。非本有今無故不盡。若自若他皆不出三諦。下之二喻擬此可知。單銷譬事意則可見。故直對理以明體用。珠是色法世福所感。尚能如是。況復心神不思議境。故大論十一云。此珠隨念能出四事及音樂等。次約三毒為譬中。言定有定無等者。定有謂已具。定無謂永闕。若謂已有如倉中盛物。若謂永無如砂中無油。故並不可。次夢喻為三。初總舉夢事。夢事如三千。豁悟如一念。未眠如法性。法性非無如不覺。法性非有如不夢。

【現代漢語翻譯】所緣之境，所以叫做悕須（如意寶珠）。七寶指的是金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀。因為寶物不超過這七種，所以一起列舉。這就像是無作道品寶炬陀羅尼一樣。真正的寶物叫做琳，相似的寶物叫做瑯。有人說，瑯玕、璆琳都是像玉一樣的石頭。現在暫且按照之前的說法，真寶和似寶都從珠中產生，也就是正助二門都不超出理。因為不是自性，所以不是內在擁有的；因為不是他性，所以不是從外進入的。既然離開了自性和他性，就沒有共同和分離。所以只有兩句，沒有說三句四句。從不思議處生出化他的作用。不是縱向的，所以不思議前後；不是橫向的，所以不選擇多少。隨順因緣施予教化叫做不思議，稱合根機設定方便叫做不選擇。雖然五味不同，但秘密不定，所以縱而不縱。雖然各種教法不同，但適時增減，所以不是多也不是少。無論是根機還是應化，都不是權巧也不是真實，所以說不作粗妙。接觸因緣就顯現，所以說稱意豐儉。多叫做豐，少叫做儉。利益眾生沒有窮盡，所以降雨穰穰（豐盛貌）。穰穰是福的意思。乃至依報和正報的寶珠也降下。雨字讀去聲。從天上降下叫做上聲，降下所被及之處叫做去聲。《大經》說，『無上法雨雨汝身田。』不是本來沒有現在有，所以不增加；不是本來有現在沒有，所以不減少。無論是自還是他，都不超出三諦。下面的兩個比喻可以用來類比理解。單獨解釋比喻的事情，意思就可以明白。所以直接針對理來闡明體用。珠是色法，是世間福報所感得的，尚且能夠這樣，更何況是心神不思議的境界。所以《大論》第十一卷說，『此珠隨念能出四事及音樂等。』接下來用三毒來做比喻，說到定有定無等。定有指的是已經具備，定無指的是永遠缺失。如果認為已經有了，就像倉庫中盛放物品；如果認為永遠沒有，就像沙子中沒有油。所以都不可以。接下來的夢的比喻分為三部分。首先總的舉出夢的事情。夢的事情就像三千世界，豁然醒悟就像一念之間。未眠就像法性。法性不是沒有，就像沒有覺醒；法性不是有，就像沒有做夢。

【English Translation】 The object of focus is called 悕須 (Xīxū) (Cintamani, wish-fulfilling jewel). The seven treasures refer to gold, silver, lapis lazuli, tridacna, agate, coral, and amber. Because treasures do not exceed these seven, they are listed together. This is like the treasure torch Dharani of the uncreated path. A true treasure is called 琳 (lín), and a similar treasure is called 瑯 (láng). Some say that 瑯玕 (lánggān), 璆琳 (qiú lín) are stones that resemble jade. For now, let's follow the previous statement that both true and similar treasures originate from the jewel, meaning that the two gates of primary and auxiliary do not go beyond principle. Because it is not self-nature, it is not possessed internally; because it is not other-nature, it does not enter from the outside. Since it is separated from self and other, there is no commonality or separation. Therefore, there are only two sentences, not three or four. From the inconceivable arises the function of transforming others. It is not vertical, so it does not contemplate before and after; it is not horizontal, so it does not choose more or less. Spontaneously giving teachings is called inconceivable, and appropriately setting up expedients is called non-selective. Although the five flavors are different, the secrets are not fixed, so it is vertical but not vertical. Although the various teachings are different, they are increased or decreased according to the time, so it is neither much nor little. Whether it is the potential or the response, it is neither expedient nor real, so it is said that it does not create coarse or subtle. Touching the conditions, it appears, so it is said to be fulfilling desires and abundant or scarce. Much is called abundant, and little is called scarce. Benefiting beings is inexhaustible, so rain falls 穰穰 (rángráng) (abundantly). 穰穰 (rángráng) means blessings. Even the jewels of the environment and the beings within it also rain down. The word 'rain' is pronounced in the departing tone. Descending from the sky is called the rising tone, and the place where the descent is received is called the departing tone. The Great Sutra says, 'The supreme Dharma rain rains on your field of body.' It is not that it was originally not there and now it is, so it does not increase; it is not that it was originally there and now it is not, so it does not decrease. Whether it is self or other, it does not go beyond the three truths. The two metaphors below can be used for analogy and understanding. Explaining the metaphor of the event alone, the meaning can be understood. Therefore, directly address the principle to clarify the substance and function. The jewel is a form of matter, induced by worldly blessings, and is still able to be like this, let alone the inconceivable realm of the mind. Therefore, the eleventh volume of the Great Treatise says, 'This jewel can produce the four necessities and music, etc., according to thought.' Next, using the three poisons as a metaphor, it speaks of definite existence and definite non-existence, etc. Definite existence refers to already possessing, and definite non-existence refers to eternal lack. If it is thought that it already exists, it is like storing things in a warehouse; if it is thought that it will never exist, it is like there is no oil in the sand. So neither is possible. The following metaphor of dreams is divided into three parts. First, generally mention the matter of dreams. The matter of dreams is like the three thousand worlds, and sudden awakening is like a single thought. Not sleeping is like Dharma-nature. Dharma-nature is not non-existent, like not being awake; Dharma-nature is not existent, like not dreaming.

不夢故不多。不覺故不一。無明眠故謂之為多。觀一念故謂之為少。無明與一念不出法性。故非多非少。莊周夢喻亦復如是。無明如夢蝶。三千如百年。一念無實猶如非蝶。三千亦無如非積歲。翾小飛。翔回飛也。郭璞云。布翅翱翔。無明下以譬帖合。合文猶略。無明法法性合夢蝶。一心一切心合百年。達無明即法性合悟知非蝶。一切心一心合非積歲。言云云者。長非長故夢非夢。短非短故悟非悟。故以心性為不思議境。彼論齊物一夢為短而非短。百年為長而非長。今借喻妙境理稍可通。若均山毫等鳧鶴恐未可也。具如論衡范赟與靜泰論于齊物。赟屈于泰者以齊物無理故也。次安樂行人夢喻比莊周夢。意亦可知。若信下勸信也。言三喻者。一如意珠。二三毒。三三夢。非口為不議。非情為不思。信此三喻即信一念不思議境。此不思議下明境功能。依此發誓下明例餘九法。皆滿足等。良由於境說時下收入一心總為觀境。如前所明事理自他並在一念。說必如上行無先後。

○次明發心。初起大志造趣所期名之為發。不依教道為真。依三諦理名正。菩提即是所期之果。妙境即是所行之路。心即能行能趣有情。以無始來隨逐塵染。不知無緣體遍法界。唯隨妄我慮知之執。今依聖教從迷反迷故名為發。制此慮知令上求下化

複名為發。此中文四義唯有二。所謂慈悲意在極果。若從利他意在遍益。問。應先起誓后觀妙境。何故境後方云發心。答。境前非不發心具如五略中意。今發重為成觀故須緣理益他。于中先悲次慈。若從名便應先慈次悲。今從行便故先悲次慈。必先離苦方與樂故。理無先後文且附事。初釋悲中先明誓境。于中先總牒前妙境。故云一苦一切苦。苦集二苦俱名為苦。義攝十界只在一念。故云一苦一切苦。不明妙境一念三千。如何可識一攝一切。三千不出一念無明。是故唯有苦因苦果。由知無明只是法性是故起悲。自悲下歷境思惟為起誓之由。亦先寄次第方解妙境。初文即是昔來所起三途因也。輪環下明三途因招三惡果。而今下今世復起三途之因。三界之集亦不出于癡愛兩心。恒為所誤喻蠶喻蛾。百千下驚歎。設使下明無道滅但有人天。設謂假設。常在流轉假使欲舍但欣戒善不求無漏。名為相心。如市易去。並喻相福反更益罪。若修相福得人天樂換三途苦。復由此樂得三途苦易人天樂。杜延業云。福有五種。一曰壽福。二曰富福。三曰康寧福。四曰攸好德福。五曰考終命福。此之俗儒但知有福而不辨所感。亦不雲鬚戒以為受福之器。以福多故招罪亦多。名為更益。笱者取魚器也。相心如魚如蛾。相福如笱如燈。相心感果如入

如赴。情想虛構名為狂計。非出世慧名為邪黠。逾猶越也。甚也。結集既厚名為逾迷。招苦必深名為逾遠。貪愛之心乏真理水義之如渴。又相心修福作五欲因如更飲咸反增生死如渴更甚。次明損道。有相之福如龍鬚牛皮。戒定慧三如身如體。有相心修如縛如系。受人天果如入如向。卻墮三途如彌堅轉痛。故大論云。夫利養者如龍鬚繩縛身入水。初損戒皮。次損定肉。后損慧骨。今由相福得人天利失於三學亦復如是。無明如盲。戒善如入。所感果報如在棘林。有相心修猶如不固。所獲相福猶如溺墮。生死難出猶如洄洑。溺是墮水。洄洑者。逆旋流也。把刃下嘆無道滅。一豪之善本趣菩提。如操刀執炬得其要柄。若以相心如把刃抱火。睹前相心生死苦集。如履虎尾蛇頭等也。悚謂驚懼悼者傷也。栗謂戰慄。以傷懼故所以起誓。次自悲悲他。文中斥于凡夫生死。亦兼斥於六度二乘。故下結云。今則非偽非毒。三藏菩薩名雜毒也。二乘六道名之為偽。故前簡非九縛一脫皆名為非。非即是偽。假令下明但有一脫。二乘因果亦成誓境。穌者死而更生。字或作穌或作穌。並不從草。從草者菜也。三藏觀境不能即事。名為隘路。故大經第二云。聲聞緣覺猶如隘路不受二人並行。色空相即故名為並。滅色存空故云不併。滅色之空名為隘路

。修菩薩行義如公行。背捨生死義如叛出。煩惱生死損害涅槃。是故如冤。三界皆是生死住處。名為冤國。周遍五道名為備歷。三界無安名為辛苦。失菩提愿名之為絕。更發小志名為復穌。背大乘父名之為往。五塵求解如至貧里。除煩惱糞求智慧錢名為傭賃。生死為夜涅槃為日。小果息處名為草菴。未發大心名不肯前進。拙度破惑名為鄙事。不信等者憫傷之由。由二乘人背大向小是故憫傷。方等已前未免生謗名為不信。方等雖聞不解不行。名為不識。故迦葉云。猶如盲人。不知別惑是故可悲。不識別理是故可怪。又可悲之甚名之曰怪。思惟下正明悲傷自傷傷他。思惟是弘誓之始。鯁痛是悲願習成。鯁者謂魚骨鯁喉。如是傷痛至甚之相也。◎

止觀輔行傳弘決卷第五之三

止觀輔行傳弘決卷第五之四

唐毗陵沙門湛然述

◎即起下正明起誓中。初約眾生起于初誓。次約煩惱起于次誓。若己若他並緣無始經歷之境。故並約事以辨悲心及論發誓。並須緣理。故下諸誓皆約三諦。三諦復須寄別顯總。下慈誓意比此可知。次眾生下正明誓相。亦寄次第以辨不次。初文即是空觀誓相也。次雖知下假觀誓相也。次雖知下中觀誓相也。一一觀相皆有兩誓。誓願既廣苦集亦長。何者下重釋誓相。兼斥偏小。初斥

【現代漢語翻譯】現代漢語譯本修菩薩行，其意義就像公開行事一樣光明磊落。背離生死輪迴，其意義就像叛離舊事物一樣決絕。煩惱和生死會損害涅槃（Nirvana，佛教術語，指解脫后的境界），因此它們就像仇敵一樣。三界（Trailokya，佛教宇宙觀中的欲界、色界、無色界）都是生死輪迴的住所，被稱為『冤國』。周遍經歷五道（Gati，眾生輪迴的六個道，此處或指天、人、阿修羅、餓鬼、地獄），這被稱為『備歷』。三界沒有安穩可言，這被稱為『辛苦』。失去菩提愿（Bodhi-citta，發願成佛的心）被稱為『絕』。重新發起小乘的志向，這被稱為『復穌』。背離大乘（Mahayana，佛教的一個主要流派）的教義，就像背離父親一樣，被稱為『往』。在五塵（五種感官對像）中尋求解脫，就像到了貧困的村落一樣。去除煩惱的糞便，尋求智慧的錢財，這被稱為『傭賃』。生死輪迴是黑夜，涅槃是白晝。在小乘的果位上休息，就像住在草菴里一樣。沒有發起廣大的菩提心，這被稱為『不肯前進』。用拙劣的方法來破除迷惑，這被稱為『鄙事』。不相信方等經典（Vaipulya Sutras，大乘佛教經典）等，是值得憐憫和悲傷的原因。因為二乘人（聲聞乘和緣覺乘）背離大乘而趨向小乘，所以值得憐憫和悲傷。在方等經典之前，無法避免被誹謗，這被稱為『不信』。即使聽聞了方等經典，也不理解、不修行，這被稱為『不識』。所以迦葉（Kasyapa，佛陀的十大弟子之一）說，就像盲人一樣。不能分辨迷惑，所以可悲。不能識別真理，所以奇怪。又可悲到了極點，就叫做怪。思惟以下，正是爲了表明悲傷，自傷，傷他。思惟是弘誓（Pranidhana，偉大的誓願）的開始。鯁痛是悲願習成的結果。鯁，指的是魚骨卡在喉嚨里。像這樣傷痛到了極點的樣子。

止觀輔行傳弘決卷第五之三

止觀輔行傳弘決卷第五之四

唐毗陵沙門湛然述

即起以下，正是爲了表明發起誓願。首先，從眾生的角度發起最初的誓願。其次，從煩惱的角度發起第二個誓願。無論是自己還是他人，都緣于無始以來經歷的境界。所以，都從事情的角度來辨別悲心和論述發誓。一切都必須緣于真理。所以，以下的各個誓願都依據三諦（Tri-satya，空諦、假諦、中諦）。三諦又必須寄託于個別的事物來顯現總體的真理。以下的慈誓的意義可以比照這個來理解。其次，眾生以下，正是爲了表明誓願的相狀。也寄託于次第來辨別不次第。最初的文句就是空觀（Sunyata-drishti，觀察一切皆空的智慧）的誓願相狀。其次，雖知以下，是假觀（Prajna，權巧方便的智慧）的誓願相狀。其次，雖知以下，是中觀（Madhyamaka，不落兩邊的中道智慧）的誓願相狀。每一個觀的相狀都有兩個誓願。誓願既然廣大，苦難和聚集也會增長。何者以下，重新解釋誓願的相狀，兼斥責偏頗和狹小。首先斥責。 English version Practicing the Bodhisattva path is like acting openly and honestly. Turning away from the cycle of birth and death is like rebelling decisively against the old. Afflictions and the cycle of birth and death harm Nirvana (Nirvana, a Buddhist term referring to the state after liberation), so they are like enemies. The Three Realms (Trailokya, the realms of desire, form, and formlessness in Buddhist cosmology) are all dwelling places of the cycle of birth and death, called 'enemy lands'. Pervasively experiencing the Five Paths (Gati, the six realms of sentient beings' reincarnation, here possibly referring to gods, humans, asuras, hungry ghosts, and hells) is called 'complete experience'. There is no peace in the Three Realms, which is called 'hardship'. Losing the Bodhi-citta (Bodhi-citta, the mind that aspires to Buddhahood) is called 'extinction'. Re-arising with the aspirations of the Hinayana (Hinayana, a branch of Buddhism focusing on individual liberation) is called 'revival'. Turning away from the teachings of the Mahayana (Mahayana, a major branch of Buddhism) is like turning away from one's father, called 'going away'. Seeking liberation in the Five Dusts (the five sense objects) is like arriving in a poor village. Removing the filth of afflictions and seeking the money of wisdom is called 'hiring oneself out'. The cycle of birth and death is night, and Nirvana is day. Resting in the fruits of the Hinayana is like living in a thatched hut. Not having aroused the great Bodhi-citta is called 'unwilling to advance'. Using clumsy methods to break through delusion is called 'a mean thing'. Not believing in the Vaipulya Sutras (Vaipulya Sutras, Mahayana Buddhist scriptures) and others is a cause for pity and sorrow. Because the followers of the Two Vehicles (Sravakayana and Pratyekabuddhayana) turn away from the Mahayana and towards the Hinayana, they are worthy of pity and sorrow. Before the Vaipulya Sutras, one cannot avoid being slandered, which is called 'disbelief'. Even if one hears the Vaipulya Sutras, but does not understand or practice them, it is called 'unrecognition'. Therefore, Kasyapa (Kasyapa, one of the Buddha's ten great disciples) said, it is like a blind person. Not being able to distinguish delusions is pitiable. Not being able to recognize the truth is strange. And being extremely pitiable is called strange. Thinking below is precisely to show sorrow, self-pity, and pity for others. Thinking is the beginning of great vows (Pranidhana, great vows). The pain of a fishbone stuck in the throat is the result of the habitual practice of compassionate vows. 'Geng' refers to a fishbone stuck in the throat. It is a sign of extreme pain.

Annotations on the Mohe Zhiguan, Volume 5, Part 3

Annotations on the Mohe Zhiguan, Volume 5, Part 4

Written by Samana Zhanran of Piling in the Tang Dynasty

'Immediately arising' below is precisely to show the arising of vows. First, from the perspective of sentient beings, the initial vow is made. Second, from the perspective of afflictions, the second vow is made. Whether it is oneself or others, it is related to the realms experienced since beginningless time. Therefore, both use the perspective of events to distinguish compassionate mind and discuss making vows. Everything must be related to the truth. Therefore, the following vows are all based on the Three Truths (Tri-satya, the truths of emptiness, provisional existence, and the middle way). The Three Truths must also be entrusted to individual things to reveal the overall truth. The meaning of the following vow of loving-kindness can be understood by analogy. Second, 'sentient beings' below is precisely to show the appearance of the vows. It also relies on the order to distinguish the non-order. The initial sentence is the vow appearance of the emptiness contemplation (Sunyata-drishti, the wisdom of observing everything as empty). Second, 'although knowing' below is the vow appearance of the provisional contemplation (Prajna, the wisdom of skillful means). Second, 'although knowing' below is the vow appearance of the middle way contemplation (Madhyamaka, the wisdom of the middle way that does not fall into extremes). Each contemplation appearance has two vows. Since the vows are vast, suffering and accumulation will also increase. 'What' below reinterprets the appearance of the vows, while also criticizing bias and narrowness. First, it criticizes.

【English Translation】 English version Practicing the Bodhisattva path is like acting openly and honestly. Turning away from the cycle of birth and death is like rebelling decisively against the old. Afflictions and the cycle of birth and death harm Nirvana (Nirvana, a Buddhist term referring to the state after liberation), so they are like enemies. The Three Realms (Trailokya, the realms of desire, form, and formlessness in Buddhist cosmology) are all dwelling places of the cycle of birth and death, called 'enemy lands'. Pervasively experiencing the Five Paths (Gati, the six realms of sentient beings' reincarnation, here possibly referring to gods, humans, asuras, hungry ghosts, and hells) is called 'complete experience'. There is no peace in the Three Realms, which is called 'hardship'. Losing the Bodhi-citta (Bodhi-citta, the mind that aspires to Buddhahood) is called 'extinction'. Re-arising with the aspirations of the Hinayana (Hinayana, a branch of Buddhism focusing on individual liberation) is called 'revival'. Turning away from the teachings of the Mahayana (Mahayana, a major branch of Buddhism) is like turning away from one's father, called 'going away'. Seeking liberation in the Five Dusts (the five sense objects) is like arriving in a poor village. Removing the filth of afflictions and seeking the money of wisdom is called 'hiring oneself out'. The cycle of birth and death is night, and Nirvana is day. Resting in the fruits of the Hinayana is like living in a thatched hut. Not having aroused the great Bodhi-citta is called 'unwilling to advance'. Using clumsy methods to break through delusion is called 'a mean thing'. Not believing in the Vaipulya Sutras (Vaipulya Sutras, Mahayana Buddhist scriptures) and others is a cause for pity and sorrow. Because the followers of the Two Vehicles (Sravakayana and Pratyekabuddhayana) turn away from the Mahayana and towards the Hinayana, they are worthy of pity and sorrow. Before the Vaipulya Sutras, one cannot avoid being slandered, which is called 'disbelief'. Even if one hears the Vaipulya Sutras, but does not understand or practice them, it is called 'unrecognition'. Therefore, Kasyapa (Kasyapa, one of the Buddha's ten great disciples) said, it is like a blind person. Not being able to distinguish delusions is pitiable. Not being able to recognize the truth is strange. And being extremely pitiable is called strange. Thinking below is precisely to show sorrow, self-pity, and pity for others. Thinking is the beginning of great vows (Pranidhana, great vows). The pain of a fishbone stuck in the throat is the result of the habitual practice of compassionate vows. 'Geng' refers to a fishbone stuck in the throat. It is a sign of extreme pain.

Annotations on the Mohe Zhiguan, Volume 5, Part 3

Annotations on the Mohe Zhiguan, Volume 5, Part 4

Written by Samana Zhanran of Piling in the Tang Dynasty

'Immediately arising' below is precisely to show the arising of vows. First, from the perspective of sentient beings, the initial vow is made. Second, from the perspective of afflictions, the second vow is made. Whether it is oneself or others, it is related to the realms experienced since beginningless time. Therefore, both use the perspective of events to distinguish compassionate mind and discuss making vows. Everything must be related to the truth. Therefore, the following vows are all based on the Three Truths (Tri-satya, the truths of emptiness, provisional existence, and the middle way). The Three Truths must also be entrusted to individual things to reveal the overall truth. The meaning of the following vow of loving-kindness can be understood by analogy. Second, 'sentient beings' below is precisely to show the appearance of the vows. It also relies on the order to distinguish the non-order. The initial sentence is the vow appearance of the emptiness contemplation (Sunyata-drishti, the wisdom of observing everything as empty). Second, 'although knowing' below is the vow appearance of the provisional contemplation (Prajna, the wisdom of skillful means). Second, 'although knowing' below is the vow appearance of the middle way contemplation (Madhyamaka, the wisdom of the middle way that does not fall into extremes). Each contemplation appearance has two vows. Since the vows are vast, suffering and accumulation will also increase. 'What' below reinterprets the appearance of the vows, while also criticizing bias and narrowness. First, it criticizes.

三藏。次若偏下斥于通教鈍根菩薩。次若偏見下斥別教教道。亦兼通教出假菩薩。未得真應猶同見愛。二觀猶為無明所縛名非解脫。今則下顯正中先法次譬。法中正明中道故雙非毒偽。毒偽者如前已釋。次譬中飛空不住空。譬即空而假。雖不住去。譬即假而空。雖空而度下合譬也。度即是假。即是空假不二故也。是故下更以斗空帖合前譬。次明慈誓者。亦初明誓境境中亦初總牒前妙境不思議樂。道滅二諦俱名為樂。義攝四教只在一念。故云一樂一切樂。不說妙境一念三千。如何可識一攝一切。三千不出一念法性。是故唯有樂因樂果。由知法性只是無明。是故起慈。我及眾生下別明誓境明無道滅。言昔雖等者。但求人天二乘之樂明無滅也。而不知發菩提之心。習諸佛法為究竟樂因。明無道也。前悲誓中明無道滅。義兼於此。故此文略但舉譬云如執瓦礫譬不識滅。妄指螢光譬不識道。妄謂世間及小因果。以之為實。今方始解下正依境發誓。初約道諦起于初誓。次約滅諦起于次誓。雖知下次明誓相。亦寄次第以辨不次。初文即是空觀誓相。次雖知下假觀誓相。次雖知下中觀誓相。畫空種樹並思益文。中觀文中法門是標初誓佛果是標次誓。非修等者釋初誓也。非證等者釋次誓也。中道之體雖非修證亦可修證。是故發誓自為為他

。是名下顯正也。此中圓教真正發心。應約三教以簡毒偽。所謂非空及非愛見也。三教菩薩未證中道通名為毒。兩教二乘及九非心。通名為偽。兩教二乘及以通別入空菩薩。俱名為空。三教出假通名愛見。從初發心常觀中道。故永不同毒偽空假。如此下結束也。初明誓願與境智相即。次慈悲下明智慧與慈悲相即。智只是解。依境生解依解起愿。境為所緣誓為能緣。以無緣慈悲緣不思議境。境名無緣誓名無念。運此慈悲遍覆法界。故能任運拔苦自然與樂。不同下重總斥前次第慈悲也。前二文后雖各斥竟。今二文竟復更總斥。是名下亦總結之。義不異前故還指上。此中應具云慈悲。單云悲者隨語便耳。又此四弘更互相資。一念具足無前無後。具如第一及下諸文(云云)。觀心者。約一念心無作四諦。寄於弘誓略明觀心。亦應可解。如前誓相即其相也。

○三明安心中初文釋名也。善以法性自安其心。故云安心。上深達下結前生后。既自達妙境結前正境深也。故云淵奧。次博運去結前弘誓廣也。故云亙蓋博廣也。國語曰。東西曰廣南北曰運。即橫遍也。亙亦遍也。境攝諸法非不橫廣。依理髮心非不豎深。且寄事理釋名為便。正境是理理深也。慈悲屬事事廣也。具如前說故云若此。雖有事理但是空愿。從須行下即是生后

【現代漢語翻譯】現代漢語譯本：這就是所謂的『下顯正』。這裡所說的圓教真正發心，應該依據三教來區分有毒和虛偽。所謂『非空』以及『非愛見』。三教菩薩未證得中道，都可稱為『毒』。兩教二乘以及九種非心，都可稱為『偽』。兩教二乘以及通過通教、別教入空的菩薩，都可稱為『空』。三教的出假，都可稱為『愛見』。從最初發心就常觀中道，所以永遠不同於毒、偽、空、假。如此以下是總結。首先說明誓願與境智相互即是。其次，『慈悲下』說明智慧與慈悲相互即是。智只是理解，依據境而生理解，依據理解而起誓願。境是所緣，誓是能緣。以無緣的慈悲緣不思議境。境名為無緣，誓名為無念。運用這種慈悲遍覆法界，所以能夠任運拔苦，自然與樂。『不同下』是再次總斥前面的次第慈悲。前面的兩段文字之後雖然各自斥責完畢，現在這兩段文字完畢后又再次總斥。『是名下』也是總結。意義與前面沒有不同，所以還是指向上文。這裡應該完整地說慈悲，只說悲是因為隨語方便而已。而且這四弘誓願互相資助，一念具足，沒有先後。具體如第一以及下面的文章（云云）。觀心的人，依據一念心無作四諦，寄託于弘誓，略微說明觀心，也應該可以理解。如前面的誓願相即就是它的相。 ○三、說明安心中，第一段文字是解釋名稱。善於用法性來安定自己的心，所以叫做『安心』。『上深達下』是承上啟下。既然自己通達了妙境，承接前面的正境深奧。所以說『淵奧』。其次，『博運去』是承接前面的弘誓廣大。所以說『亙蓋博廣』。『國語』說，東西叫做『廣』，南北叫做『運』，就是橫向遍佈。『亙』也是遍佈的意思。境包含諸法，並非不橫向廣大。依據理而發心，並非不豎向深遠。姑且寄託於事理來解釋名稱，是爲了方便。正境是理，理深奧。慈悲屬於事，事廣博。具體如前面所說，所以說『若此』。雖然有事理，但是是空愿。從『須行下』就是生起下文。

【English Translation】 English version: This is what is called 'manifesting the correct from below'. The true aspiration of the perfect teaching (圓教) here should be distinguished from the poisonous and the false based on the Three Teachings. What is meant by 'non-emptiness' and 'non-attachment and views'. Bodhisattvas of the Three Teachings who have not realized the Middle Way are all called 'poisonous'. The Two Vehicles (二乘) of the Two Teachings and the nine non-minds are all called 'false'. The Two Vehicles of the Two Teachings and the Bodhisattvas who enter emptiness through the Common and Distinct Teachings are all called 'empty'. The provisional establishment (出假) of the Three Teachings is all called 'attachment and views'. From the initial aspiration, one constantly contemplates the Middle Way, so it is forever different from poison, falsehood, emptiness, and provisionality. The following is a conclusion. First, it explains that vows and the object of knowledge (境智) are mutually identical. Second, 'beneath compassion' explains that wisdom and compassion are mutually identical. Wisdom is merely understanding, understanding arises based on the object, and vows arise based on understanding. The object is what is conditioned, and the vow is what conditions. With unconditioned compassion, one conditions the inconceivable object. The object is called unconditioned, and the vow is called non-thought. Wielding this compassion covers the entire Dharma realm, so it can effortlessly remove suffering and naturally give joy. 'Different below' is a repeated general rejection of the preceding sequential compassion. Although the preceding two passages each finished their rejection, now after these two passages are finished, there is another general rejection. 'Is named below' is also a conclusion. The meaning is not different from before, so it still refers to the above. Here, it should fully say compassion, but only saying compassion is for the convenience of language. Moreover, these Four Great Vows mutually support each other. A single thought is complete, without before or after. As detailed in the first and subsequent texts (etc.). Those who contemplate the mind, based on the uncreated Four Noble Truths of a single thought, entrust themselves to the Great Vows, and briefly explain the contemplation of the mind, which should also be understandable. Like the mutual identity of the preceding vows, that is its form. ○3. Explaining the pacification of the mind, the first passage explains the name. Being good at using the Dharma-nature to pacify one's own mind, so it is called 'pacifying the mind'. 'Above, deeply reaching below' connects the preceding and gives rise to the following. Since one has penetrated the wonderful object, connecting the preceding correct object is profound. Therefore, it is said to be 'abysmal and profound'. Second, 'broadly wielding away' connects the preceding great vows as vast. Therefore, it is said to be 'encompassing and broad'. The 'Guoyu' says that east-west is called 'broad', and north-south is called 'wielding', which is horizontal pervasiveness. 'Encompassing' also means pervasive. The object encompasses all dharmas, and is not horizontally vast. Based on principle, the arising of aspiration is not vertically profound. For the time being, relying on phenomena and principle to explain the name is for convenience. The correct object is principle, and principle is profound. Compassion belongs to phenomena, and phenomena are vast. As detailed in the preceding explanation, so it is said 'like this'. Although there are phenomena and principle, they are empty vows. From 'must practice below' is the arising of the following text.

。若不安心無所克獲。故次正愿而明安心。初妙境中一念具足無作四諦故四弘中依無作諦而發弘誓。今以能安安於所安。能所相稱名為妙行。既安心已廣能利物填初誓也。欲利眾生先須斷惑填次誓也。欲利眾生復須習法填第三誓也。分分證實填第四誓也。至究竟位四誓方滿。若爾。從此安心乃至正助通名填愿。若有解無行名枉死人。如譬喻經云。如一母二子。一善習浮。二不習浮。不習浮者墮水而死。其母不哭。先習浮者墮水而死。其母大哭。人問其故。答云習浮者死名為枉死。是故哭耳。愿如習浮無行如死。大文有二。于中先總明安心。次別明安心。總別俱是依于妙境。以隨人故總別不同。惑重觀微應須隨事。故使行相若信若法。四悉迴轉。人不見之。便於別安而生異計。則失大師逐宜之能。初總安中只是止觀。于中先重明法體。以為所安。法體者何。即妙境也。先法次譬。初法文中但指無明即是法性。但觀法性不觀無明。故大論六十九云。若以常無常等求之皆錯。若入法性則無有錯。九十一云。法性即是實相。實相只是法性。如寒來下為體舉譬。寒譬無明水譬法性。無明法法性名寒結水。眠覆於心準水水說。水本是水夢不異心。寄事引迷云覆云結。今當下次示能安止觀安於法性。觀前無明只是法性。如融水為水覺

【現代漢語翻譯】現代漢語譯本：如果不能安心，就無法獲得任何成就。因此，接下來闡述正愿，以明確安心的道理。最初在妙境中，一念就具足了無作四諦（Anutpāda-catuḥsatya，不生四諦），所以四弘誓願（Caturapramāṇa，四無量心）中，是依據無作諦而發起弘誓。現在用能安的心，安住在所安的境界上，能安與所安相互協調，就叫做妙行。既然已經安心，就能廣泛地利益眾生，填補最初的誓願。想要利益眾生，首先必須斷除迷惑，填補第二個誓願。想要利益眾生，還必須學習佛法，填補第三個誓願。分階段地證實修行成果，填補第四個誓願。直到達到究竟的果位，四個誓願才算圓滿。如果這樣說，那麼從安心開始，乃至正行和助行，都可以統稱為填愿。如果有人只理解佛法而不去實踐，就如同枉死之人。如同《譬喻經》所說：『如同一位母親有兩個兒子，一個善於游泳，一個不善於游泳。不善於游泳的兒子掉進水裡淹死了，他的母親不哭。先前學會游泳的兒子掉進水裡淹死了，他的母親卻大哭。』有人問她原因，她回答說：『學會游泳的人死了，是枉死，所以才哭啊。』愿就像學會游泳，沒有行動就像死亡。大體上有兩個方面，其中先總的說明安心，然後分別說明安心。總說和別說都是依據妙境，因為隨順不同的人，所以總說和別說有所不同。如果迷惑深重而觀智微弱，就應該隨順具體的事情。所以使修行的方法，無論是信還是法，都能通過四悉檀（Catusiddhānta，四種成就）來回運轉。人們沒有看到這一點，就容易在分別安心上產生不同的想法，這樣就失去了大師隨順不同根基的能力。最初在總的安心中，只是止觀（Śamatha-vipaśyanā，奢摩他-毗缽舍那）。其中先著重說明法體，作為所安的境界。法體是什麼呢？就是妙境。先說法，然後用譬喻說明。最初在法文中，只是指出無明（Avidyā，無知）就是法性（Dharmatā，法爾如是）。只是觀察法性，而不觀察無明。所以《大智度論》第六十九卷說：『如果用常、無常等來尋求，都是錯誤的。如果進入法性，就不會有錯誤。』第九十一卷說：『法性就是實相（Tathatā，真如），實相只是法性。』如同寒冷來臨，水結冰一樣。寒冷比喻無明，水比喻法性。無明和法性，就像寒冷凝結成水。睡眠覆蓋在心上，就像水被覆蓋一樣。水本來就是水，夢並不異於心。借用事物來引導迷惑，說覆蓋，說凝結。現在應當說明能安的止觀，安住在法性上。觀察前面的無明，其實就是法性，就像融化冰為水一樣，覺悟。

【English Translation】 English version: If one cannot find peace of mind, one cannot achieve anything. Therefore, next, the correct vows are explained to clarify the principle of finding peace of mind. Initially, in the wonderful realm, a single thought is complete with the Four Noble Truths of Non-arising (Anutpāda-catuḥsatya), so among the Four Great Vows (Caturapramāṇa), the vows are made based on the Truth of Non-arising. Now, using the mind that can find peace, dwelling in the realm where peace can be found, the harmony between the 'that which can bring peace' and the 'that in which peace is found' is called wonderful practice. Since one has found peace of mind, one can extensively benefit sentient beings, fulfilling the initial vow. To benefit sentient beings, one must first cut off delusions, fulfilling the second vow. To benefit sentient beings, one must also study the Dharma, fulfilling the third vow. Verifying the results of practice in stages fulfills the fourth vow. Only when one reaches the ultimate state are the four vows fulfilled. If that is the case, then from finding peace of mind onwards, even the main and auxiliary practices can all be collectively called fulfilling the vows. If someone only understands the Dharma but does not practice it, they are like someone who dies in vain. As the Sūtra of Parables says: 'Like a mother with two sons, one good at swimming and one not good at swimming. The son who is not good at swimming falls into the water and drowns, and his mother does not cry. The son who had previously learned to swim falls into the water and drowns, and his mother cries loudly.' Someone asks her the reason, and she replies: 'The one who knew how to swim died in vain, that is why I cry.' Vows are like learning to swim, and lack of action is like death. There are two main aspects, in which first, the general principle of finding peace of mind is explained, and then the specific principle of finding peace of mind is explained. Both the general and specific explanations are based on the wonderful realm, because they follow different people, so the general and specific explanations are different. If delusions are heavy and wisdom is weak, one should follow specific matters. Therefore, the methods of practice, whether it is faith or Dharma, can be rotated through the Four Siddhāntas (Catusiddhānta). People do not see this, and easily generate different ideas about finding peace of mind separately, thus losing the ability of the great master to adapt to different capacities. Initially, in the general finding of peace of mind, there is only Śamatha-vipaśyanā. Among them, first, the essence of the Dharma is emphasized as the realm in which peace is found. What is the essence of the Dharma? It is the wonderful realm. First, the Dharma is explained, and then an analogy is used. Initially, in the Dharma text, it is only pointed out that ignorance (Avidyā) is the Dharma-nature (Dharmatā). One only observes the Dharma-nature and does not observe ignorance. Therefore, the sixty-ninth chapter of the Mahāprajñāpāramitāśāstra says: 'If one seeks it with permanence, impermanence, etc., all are wrong. If one enters the Dharma-nature, there will be no error.' The ninety-first chapter says: 'Dharma-nature is Suchness (Tathatā), and Suchness is only Dharma-nature.' It is like when cold comes, water freezes into ice. Cold is a metaphor for ignorance, and water is a metaphor for Dharma-nature. Ignorance and Dharma-nature are like cold solidifying water. Sleep covers the mind, just as water is covered. Water is originally water, and dreams are not different from the mind. Using things to guide delusion, speaking of covering, speaking of solidifying. Now, it should be explained that the Śamatha-vipaśyanā that can bring peace dwells in the Dharma-nature. Observing the previous ignorance is actually the Dharma-nature, just like melting ice into water, awakening.

無明眠。于中先止次觀。初正明用止。如旋下舉譬。但信其火不信于輪。不信去合。以法性念法性。文似於觀但成止義系之與念俱止法性故也。體達下止成相。觀者下次明用觀。譬如下火空水三共譬于觀。初劫火者劫如前釋。三災者略如通釋十境中說。虛空藏海慧此二並是大集經中菩薩。彼經廣集十方諸佛諸大菩薩于欲色二界大空亭中。故云大集。此菩薩欲來於眾會中先現此相。凡諸菩薩皆從德立名。故入眾現相亦隨其德。所以空藏現空海慧現水。並不見大眾唯見空水。修觀亦爾法外無法。介爾下明觀成相併結二空。亦先法次譬后合。初法說中言介爾者。非緣妄境但生一念。謂我觀成名為介爾。介者助也。助謂微弱之念。此念起時念與念者。隨念即亡名為性空。空無空相名不可得。即是相空。所念謂法性。念者謂介爾。此中且指觀行未論入真。如前下舉譬。能所俱燒可以譬于亡能亡所。能空亦空故也。法界洞朗去合也。不可得亦不可得。止只是下明止觀體一。即不二而二寂照無殊。故云止只是智。為令下文別安可識。故今預辨止觀別相。故知此中別而不別。下文別中不別而別。不動下重釋相即。初明止即是觀。不動智下明觀只是止。不動智照法性下。雙明止觀同照法性。止觀得法性故方始名安。故云觀智得安亦是止安

【現代漢語翻譯】現代漢語譯本『無明眠』（沒有覺知的睡眠狀態）。於此狀態中，先修習『止』（奢摩他，Samatha，止息妄念），然後修習『觀』（毗婆舍那，Vipassanā，如實觀察）。最初，正確地闡明『止』的作用，就像旋轉向下舉起的譬喻一樣。只是相信火的存在，而不相信輪子的存在；不相信離開和合。以『法性』（Dharmata，事物本性）來憶念『法性』，文句上雖然類似於『觀』，但實際上成就的是『止』的意義，因為它將心繫于『念』，使『念』與『法性』一同止息。『體達』（親身體悟）以下，說明『止』成就的相狀。『觀者』（修習觀的人）以下，闡明『觀』的作用。譬喻如下：火、虛空、水，這三者共同譬喻『觀』。最初的『劫火』（世界末日的火災），『劫』的含義如前所述。『三災』（三種災難）的簡略解釋，如通常解釋『十境』（十種境界）中所說。『虛空藏』（虛空藏菩薩，Akasagarbha）和『海慧』（海慧菩薩，Sagaramati），這兩位菩薩都出自《大集經》（Mahāsaṃnipāta Sūtra）。該經廣泛地聚集了十方諸佛和諸大菩薩于欲界和色界的大空亭中，所以稱為『大集』。這兩位菩薩想要來到集會中，首先顯現出這樣的相狀。凡是諸菩薩，都是從功德而立名，所以進入大眾時所顯現的相狀也隨著他們的功德而變化。因此，虛空藏菩薩顯現虛空之相，海慧菩薩顯現水之相。人們看不見大眾，只能看見虛空和水。修習『觀』也是如此，在『法』（Dharma，佛法）之外沒有其他的『法』。『介爾』（極短的時間）以下，闡明『觀』成就的相狀，並總結『二空』（人空和法空）。也是先說法，再用譬喻，最後進行總結。最初的說法中，『介爾』的意思是，並非緣于虛妄的境界，只是生起一個念頭，認為『我』的『觀』已經成就，這稱為『介爾』。『介』是輔助的意思，輔助指的是微弱的念頭。當這個念頭生起時，念頭和能念之人，隨著念頭的生起而立即消失，這稱為『性空』（自性空）。空性中沒有空性的相狀，名為『不可得』（不可獲得），這就是『相空』（現象的空性）。所念的是『法性』，能唸的是『介爾』。這裡暫時指的是觀行的狀態，還沒有論及進入真如的狀態。像前面的譬喻一樣，能燒和所燒一同被燒盡，可以譬喻能空和所空一同消失。能空之性也空，所以說『法界洞朗』（法界清澈明亮），這就是『去合』（去除執著）。『不可得』也是『不可得』。『止只是』（止就是）以下，闡明『止』和『觀』的本體是一體的，即不二而二，寂靜和照了沒有差別，所以說『止只是智』（止就是智慧）。爲了使下文的差別能夠被認識，所以現在預先辨別『止』和『觀』的差別相狀。因此可知，這裡所說的差別是不差別中的差別。下文所說的差別是不差別中的差別。『不動』（不動的狀態）以下，重新解釋相即的含義。最初闡明『止』就是『觀』。『不動智』（不動的智慧）以下，闡明『觀』只是『止』。『不動智照法性』（不動的智慧照亮法性）以下，同時闡明『止』和『觀』共同照亮『法性』。修習『止』和『觀』而證得『法性』，才能開始稱為『安』（平靜、安穩），所以說『觀智得安亦是止安』（通過觀的智慧獲得平靜，也就是通過止獲得平靜）。

【English Translation】 English version 'Avidya Nidra' (Sleep of Ignorance). Within this state, first practice 'Samatha' (tranquility, calming the mind), then practice 'Vipassanā' (insight, seeing things as they really are). Initially, correctly clarify the function of 'Samatha', like the analogy of a spinning wheel being lowered. Just believe in the existence of the fire, but not in the wheel; do not believe in separation and union. Use 'Dharmata' (the nature of things) to contemplate 'Dharmata'. The wording may seem like 'Vipassanā', but it actually accomplishes the meaning of 'Samatha', because it binds the mind to 'mindfulness', causing 'mindfulness' and 'Dharmata' to cease together. 'Realizing' (experiencing directly) below, describes the characteristics of 'Samatha' being accomplished. 'The practitioner' (one who practices Vipassanā) below, clarifies the function of 'Vipassanā'. The analogy is as follows: fire, space, and water, these three together are used to illustrate 'Vipassanā'. The initial 'Kalpa Fire' (fire of the world's end), the meaning of 'Kalpa' is as previously explained. The brief explanation of the 'Three Disasters' (three types of calamities), is as explained in the usual explanation of the 'Ten Realms'. 'Akasagarbha' (Akasagarbha Bodhisattva) and 'Sagaramati' (Sagaramati Bodhisattva), both of these Bodhisattvas are from the 'Mahāsaṃnipāta Sūtra' (Great Assembly Sutra). This sutra extensively gathers Buddhas and great Bodhisattvas from the ten directions in the great empty pavilion of the desire realm and form realm, hence it is called 'Great Assembly'. These two Bodhisattvas, wanting to come to the assembly, first manifest such appearances. All Bodhisattvas are named based on their merits, so the appearances they manifest when entering the assembly also change according to their merits. Therefore, Akasagarbha Bodhisattva manifests the appearance of space, and Sagaramati Bodhisattva manifests the appearance of water. People cannot see the assembly, but can only see space and water. Practicing 'Vipassanā' is also like this, there is no other 'Dharma' (Buddha's teachings) outside of 'Dharma'. 'Kṣaṇa' (extremely short time) below, clarifies the characteristics of 'Vipassanā' being accomplished, and summarizes the 'Two Emptinesses' (emptiness of self and emptiness of phenomena). It also first speaks of the Dharma, then uses an analogy, and finally summarizes. In the initial explanation, 'Kṣaṇa' means, not arising from a false realm, but simply giving rise to a thought, thinking that 'my' 'Vipassanā' has been accomplished, this is called 'Kṣaṇa'. 'Kṣaṇa' means assistance, assistance refers to a weak thought. When this thought arises, the thought and the one who thinks, immediately disappear with the arising of the thought, this is called 'Svabhava-śūnyatā' (emptiness of inherent existence). In emptiness, there is no appearance of emptiness, called 'Anupalabdhi' (unobtainable), this is 'Lakṣaṇa-śūnyatā' (emptiness of characteristics). What is contemplated is 'Dharmata', what contemplates is 'Kṣaṇa'. Here, it temporarily refers to the state of Vipassanā practice, and has not yet discussed entering the state of Suchness. Like the previous analogy, what can be burned and what is burned are burned together, which can be compared to the disappearance of what can be emptied and what is emptied. The nature of what can be emptied is also empty, so it is said that 'Dharma-dhātu is clear and bright', this is 'separation and union' (removing attachments). 'Unobtainable' is also 'unobtainable'. 'Samatha is' (Samatha is) below, clarifies that the essence of 'Samatha' and 'Vipassanā' is one, that is, not two but two, stillness and illumination are not different, so it is said that 'Samatha is wisdom'. In order to make the differences in the following text recognizable, the differences between 'Samatha' and 'Vipassanā' are distinguished in advance. Therefore, it can be known that the difference mentioned here is the difference in non-difference. The difference mentioned in the following text is the non-difference in difference. 'Immovable' (immovable state) below, re-explains the meaning of interpenetration. Initially, it clarifies that 'Samatha' is 'Vipassanā'. 'Immovable Wisdom' (immovable wisdom) below, clarifies that 'Vipassanā' is only 'Samatha'. 'Immovable Wisdom illuminates Dharmata' (immovable wisdom illuminates Dharmata) below, simultaneously clarifies that 'Samatha' and 'Vipassanā' jointly illuminate 'Dharmata'. Practicing 'Samatha' and 'Vipassanā' and attaining 'Dharmata' can be called 'peace' (calm, stable), so it is said that 'obtaining peace through Vipassanā wisdom is also obtaining peace through Samatha'.

。不動於法性下更卻。覆釋也。上句觀安故止安。此中止安故觀安。並由法性故無二無別。故金光明第一云。依於法身大智大定。法身者即法性。智定者即止觀。即是法界系緣一念。若俱不安下欲明別安。先序別意。俱謂止觀。俱不得安則總非其宜。雖以法性自安其心。彌增暗散。既俱不安當復云何者。問生后別。夫心神下欲明別安。先辨不定之相。為別安之由。冥昧者是觀不安。梭利者是止不安。梭字應作𫐩。疾也。息和反。汩為筆反。去貌。亦疾亦流急也。字從曰于月反。若從日是亡的反。此音即是屈原所沈之水。非今所用。倏者駛也。亦驚也。亦可作倏。楚辭云。往來速疾也。敵強下引事以況不安之相。明須事安。禮云。知天文鳥也說文云。水鳥能知天雨。暗散如敵強觀微如力弱。事在六國時。六國者韓齊楚魏燕趙。並秦以為七雄。趙將伐燕。蘇代為燕說趙王曰。今者臣從外來遇小水。蚌方出暴而鷸啄其肉。蚌合而夾其啄。鷸曰。今日不雨明日不雨必見蚌脯。蚌亦謂鷸曰。今日不出明日不出必見死鷸。兩者不捨漁次得而並擒之。今趙且伐燕燕趙相支以弊其眾。臣恐強秦為漁父也。故愿。大王熟計之。趙王乃止。出春秋后語。今文但取相扼義邊。不用強秦得便意也。凡用俗書皆取少分非全其意。如總修止觀而非其

【現代漢語翻譯】現代漢語譯本。『不動於法性下更卻』，這是對前文的解釋。上一句是觀察安立，所以止也安立。這裡因為止安立，所以觀也安立。都因為法性的緣故，所以無二無別。所以《金光明經》第一卷說：『依於法身大智大定』。法身就是法性，智定就是止觀，也就是法界系緣一念。『若俱不安下欲明別安』，這是要說明分別安立。先敘述分別安立的意圖。『俱』指的是止和觀。『俱不得安則總非其宜』，如果止觀都不能安立，那麼總體上就不合適了。即使以法性來安立其心，也會更加昏暗散亂。『既俱不安當復云何者』，這是提問，引出後面的分別安立。『夫心神下欲明別安』，這是要說明分別安立，先辨別不定的狀態，作為分別安立的原因。『冥昧者是觀不安』，昏暗不明是觀不安。『梭利者是止不安』，『梭利』是止不安。『梭』字應該寫作『𫐩』，是快速的意思。『息和反』。『汩為筆反』，是消失的樣子，也是快速流動的意思。『字從曰于月反』，如果從日，就是滅亡的『亡』的反義。這個讀音就是屈原投江的那個水。不是現在用的。『倏者駛也』，是快速的意思，也是驚慌的意思，也可以寫作『倏』。《楚辭》說，往來迅速。『敵強下引事以比況不安之相』，這是引用事例來比喻不安的狀態，說明必須安立。『禮云。知天文鳥也說文云。水鳥能知天雨』，知道天文的鳥。《說文解字》說，水鳥能知道天要下雨。『暗散如敵強觀微如力弱』，昏暗散亂就像敵人強大，觀察細微就像力量弱小。事情發生在六國時期。六國指的是韓、齊、楚、魏、燕、趙，加上秦國，合稱七雄。趙國將領要攻打燕國，蘇代為燕國遊說趙王說：『現在我從外面來，遇到小水洼。蚌剛出來曬太陽，鷸鳥啄它的肉。蚌合起來夾住鷸鳥的嘴。鷸鳥說：今天不下雨，明天不下雨，一定會看到蚌肉乾。蚌也對鷸鳥說：今天不放開，明天不放開，一定會看到死鷸鳥。』兩者都不放手，漁夫來了，把它們一起抓住了。現在趙國要攻打燕國，燕趙兩國互相爭鬥，耗盡兵力。我擔心強大的秦國會成為漁夫。所以希望大王仔細考慮。趙王於是停止了攻打。出自《春秋后語》。現在只是取互相扼制的含義，不用強秦得利的意思。凡是引用俗語，都只取少部分含義，不是全部的意思。比如總修止觀，而不是其

【English Translation】 English version. 『不動於法性下更卻』 (Bù dòng yú fǎ xìng xià gèng què): This further explains the previous statement. The previous sentence observes and establishes, therefore cessation is also established. Here, because cessation is established, observation is also established. All of this is due to the nature of Dharma, so there is no duality or difference. Therefore, the first chapter of the 『Golden Light Sutra』 says: 『Rely on the Dharmakaya, great wisdom, and great samadhi.』 Dharmakaya is the nature of Dharma, wisdom and samadhi are cessation and observation, which is the Dharmadhatu connecting to a single thought. 『若俱不安下欲明別安』 (Ruò jù bù ān xià yù míng bié ān): This intends to explain separate establishment. First, it narrates the intention of separate establishment. 『俱』 (jù) refers to cessation and observation. 『俱不得安則總非其宜』 (Jù bù dé ān zé zǒng fēi qí yí): If both cessation and observation cannot be established, then overall it is not appropriate. Even if one uses the nature of Dharma to settle the mind, it will only increase darkness and scattering. 『既俱不安當復云何者』 (Jì jù bù ān dāng fù yún hé zhě): This is a question, leading to the separate establishment that follows. 『夫心神下欲明別安』 (Fū xīn shén xià yù míng bié ān): This intends to explain separate establishment, first distinguishing the unstable states as the reason for separate establishment. 『冥昧者是觀不安』 (Míng mèi zhě shì guān bù ān): Darkness and obscurity is observation being unstable. 『梭利者是止不安』 (Suō lì zhě shì zhǐ bù ān): 『梭利』 (suō lì) is cessation being unstable. The character 『梭』 (suō) should be written as 『𫐩』 (𫐩), which means fast. 『息和反』 (Xī hé fǎn). 『汩為筆反』 (Gǔ wèi bǐ fǎn), which is the appearance of disappearing, also meaning fast flow. 『字從曰于月反』 (Zì cóng yuē yú yuè fǎn), if it follows 日 (rì), it is the opposite of the 『亡』 (wáng) of extinction. This pronunciation is the water where Qu Yuan drowned himself. It is not the one used today. 『倏者駛也』 (Shū zhě shǐ yě): 『倏』 (shū) means fast, also meaning startled, and can also be written as 『倏』 (shū). The 『Chu Ci』 says, coming and going quickly. 『敵強下引事以比況不安之相』 (Dí qiáng xià yǐn shì yǐ bǐ kuàng bù ān zhī xiāng): This quotes an event to compare the state of instability, explaining that establishment is necessary. 『禮云。知天文鳥也說文云。水鳥能知天雨』 (Lǐ yún. Zhī tiānwén niǎo yě shuōwén yún. Shuǐniǎo néng zhī tiānyǔ): The bird that knows astronomy. 『Shuowen Jiezi』 says, water birds can know when it will rain. 『暗散如敵強觀微如力弱』 (Àn sàn rú dí qiáng guān wēi rú lì ruò): Darkness and scattering are like a strong enemy, observing the subtle is like weak strength. The event happened during the time of the Six Kingdoms. The Six Kingdoms refer to Han, Qi, Chu, Wei, Yan, and Zhao, plus the Qin kingdom, together called the Seven Powers. The Zhao general was going to attack the Yan kingdom, and Su Dai persuaded the Zhao king for the Yan kingdom, saying: 『Now I come from outside and encountered a small puddle. A clam had just come out to bask in the sun, and a snipe pecked at its flesh. The clam closed and clamped the snipe's beak. The snipe said: If it doesn't rain today, it won't rain tomorrow, and I will surely see dried clam meat. The clam also said to the snipe: If I don't let go today, I won't let go tomorrow, and I will surely see a dead snipe.』 Neither of them let go, and a fisherman came and caught them both. Now Zhao is going to attack Yan, and the Yan and Zhao kingdoms are fighting each other, exhausting their troops. I am afraid that the powerful Qin kingdom will become the fisherman. Therefore, I hope that the great king will consider it carefully.』 The Zhao king then stopped the attack. From 『Chunqiu Houyu』. Now it only takes the meaning of mutual restraint, not the meaning of the powerful Qin gaining advantage. Whenever colloquialisms are quoted, only a small part of the meaning is taken, not the whole meaning. For example, generally cultivating cessation and observation, but not its

宜但增暗散。不可常與暗散相扼。應誓以別安破其暗散。如蘇說趙也。當殉命等者。總示事安之儀。以生從死曰殉。如魏時有人發周王冢。得殉葬女子。今以生從死不捨精進。薦獻也。肌皮也。假使皮骨銷儘儘命奉道。專修止觀誓死不休堅志別安以令入品。故云誓巧。乃至入位謂初住也。安心下正明別安。乃是望總名別。不得以為次第之別。若望下文結會數中。別仍成總。總即是圓下之一心即指此圓也。以於法性分于信法及四悉檀迴轉相資故別。還用總中一止一觀對法對信。自他並然。于中先明教他者。菩薩運懷利他為本。故先他后自。聖師三力者。中道空慧名為慧眼。慧眼鑒機名為法眼。任運逗藥名為化道。此是不可思議之三力也。故於一眼以分二名。如鞠多下次引鞠多化弟子相。以證聖師。鞠多雖在羅漢之位。既在付法聖師之類。故知即是四依人也。教弟子上樹者如第四卷引。以食悟者。有一比丘性嗜飲食。由此嗜慾不得聖果。鞠多請令就房以香乳麋與之。語言。待冷可食。比丘口吹尋冷。白尊者曰。麋已冷也。尊者曰。麋雖冷汝慾火熱。應以觀水滅汝心火。復以空器令吐食出。還使食之。比丘曰。涎唾已合。云何可食。尊者語云。一切飲食與此無異。汝不觀察妄生貪著。汝今當觀食不凈想。即為說法得阿羅漢。

【現代漢語翻譯】現代漢語譯本宜但增加開導，不要經常與不開導的人爭執。應該發誓用其他方法來破除他們的不開導，就像蘇秦遊說趙王一樣。『當殉命等者』，總的來說是展示安心的方法。用生命追隨死亡叫做『殉』，就像魏朝時有人發掘周王的墳墓，得到殉葬的女子。現在用生命追隨真理，不捨棄精進，是最好的供養。『肌皮也』，即使皮肉銷盡，也要盡力奉行佛道，專心修習止觀，發誓至死不休，堅定志向，用其他方法使自己進入品位。所以說『誓巧』，乃至進入位，指的是初住位。『安心下正明別安』，正是希望從總的方面來說是別，不要認為這是次第上的區別。如果希望從下文總結歸納，別仍然成為總，總就是圓融中的一心，就是指這個圓融。因為在法性中，分于信法和四悉檀，迴轉相資，所以是別。還用總中的一止一觀，對治煩惱，增長信心，自利利他都是這樣。其中先說明教導他人，菩薩懷著利益他人的心為根本，所以先他后自。『聖師三力者』，中道空慧稱為慧眼，慧眼鑑別根機稱為法眼，隨機應變施藥稱為化道。這是不可思議的三種力量。所以在慧眼上分出兩個名稱。『如鞠多下』，下面引用鞠多教化弟子的事蹟，來證明聖師。鞠多雖然在阿羅漢的地位，既然屬於付法聖師之類，所以知道就是四依法人。『教弟子上樹者』，如第四卷所引用。『以食悟者』，有一個比丘喜歡飲食，因為這個嗜慾而不能證得聖果。鞠多請他到房間，用香乳粥給他吃，說：『等涼了再吃。』比丘吹氣使粥變冷，告訴尊者說：『粥已經涼了。』尊者說：『粥雖然涼了，你的**熱。應該用水觀來熄滅你的心火。』又用空器讓他吐出食物，再讓他吃。比丘說：『已經混合了唾液，怎麼能吃呢？』尊者說：『一切飲食與此沒有區別，你不觀察而妄生貪著。你現在應當觀想食物的不凈，』就為他說法，使他證得阿羅漢。

【English Translation】 English version It is appropriate to increase guidance and enlightenment, and not constantly argue with those who are unenlightened. One should vow to use other methods to break through their unenlightenment, just as Su Qin persuaded the King of Zhao. 'When sacrificing life, etc.,' generally demonstrates the method of settling the mind. Using life to follow death is called 'sacrifice,' like in the Wei Dynasty when someone excavated the tomb of the King of Zhou and found women buried alive with him. Now, using life to follow the truth, without abandoning diligent progress, is the best offering. 'Skin and flesh,' even if the skin and flesh are completely gone, one should devote oneself to practicing the Buddha's path, wholeheartedly cultivating cessation and contemplation, vowing to never stop until death, firmly resolving to use other methods to enter the ranks. Therefore, it is said 'skillful vow,' even to enter the position, referring to the initial dwelling stage. 'Settling the mind below clearly explains separate settling,' which is hoping to say 'separate' from a general perspective, and should not be considered a difference in sequence. If hoping to summarize and conclude from the following text, 'separate' still becomes 'general,' and 'general' is the one mind in perfect harmony, referring to this perfect harmony. Because in the nature of Dharma, it is divided into faith in the Dharma and the Four Noble Truths (Si Xi Tan), mutually benefiting each other, therefore it is 'separate.' It also uses one cessation and one contemplation from the general, to counteract afflictions and increase faith, benefiting both oneself and others. Among them, first explaining teaching others, Bodhisattvas hold the mind of benefiting others as the foundation, so they prioritize others before themselves. 'The three powers of a holy teacher,' the Middle Way and emptiness wisdom are called the wisdom eye (Hui Yan), the wisdom eye discerning potential is called the Dharma eye (Fa Yan), and administering medicine according to the situation is called the path of transformation (Hua Dao). These are the three inconceivable powers. Therefore, two names are divided from one wisdom eye. 'Like Ju Duo below,' below cites the deeds of Ju Duo (Kukkuta) in teaching disciples to prove the holy teacher. Although Ju Duo is in the position of Arhat, since he belongs to the category of holy teachers who transmit the Dharma, it is known that he is the person who relies on the Four Noble Truths. 'Teaching disciples to climb trees,' as quoted in the fourth volume. 'Enlightening with food,' there was a Bhikkhu who liked food, and because of this craving, he could not attain the holy fruit. Ju Duo invited him to his room and gave him fragrant milk porridge to eat, saying, 'Wait until it cools down before eating.' The Bhikkhu blew on the porridge to cool it down, and told the Venerable, 'The porridge is already cold.' The Venerable said, 'Although the porridge is cold, your ** is hot. You should use water contemplation to extinguish the fire in your heart.' He also used an empty vessel to make him spit out the food, and then made him eat it again. The Bhikkhu said, 'It is already mixed with saliva, how can I eat it?' The Venerable said, 'All food is no different from this, you do not observe and falsely generate craving. You should now contemplate the impurity of food,' and then preached the Dharma to him, causing him to attain Arhatship.

應以訶責等者像者似也。文選海賦云。仿像其色。鞠多現者似女人故。多弟子中有一比丘信心出家。獲得四禪謂為四果。鞠多方便令往他處。于路化作群賊復化作五百賈客。賊劫賈客殺害狼藉。比丘生怖即便自念。我非羅漢應是第三果。賈客亡后。有長者女語比丘言。唯愿大德與我共去。比丘答言。佛不許我與女人行。女言。我望大德而隨其後。比丘憐憫相望而行。尊者次復變作大河。女人言。大德可共我渡。比丘在下女在上流。女便墮水。白言。大德濟我。爾時比丘手接而出。生細滑想起愛慾心。即便自知非阿那含。於此女人極生愛著。將向屏處欲共交通。方見是師生大慚愧低頭而立尊者語言。汝昔自謂是阿羅漢。云何欲為如此惡事。將至僧中教其懺悔。為說法要得阿羅漢。故知習聖教者薄知次位。縱生逾濫亦易開解。曾聞有人自謂成佛。待天不曉謂為魔障。曉已不見梵王請說。自知非佛。仍便自謂是阿羅漢。他人罵之心生異念。自知非是阿羅漢。仍謂是第三果也。見女起欲知非聖人。此亦良由知教相故。不待不過者。非未熟而化名不待時。非機熟不化名不過時。故金光明第一釋化身云。以自在力隨眾生心行。隨眾生界多種了別。不待時不過時。處相應時相應行相應說法相應。現身而度。今但引兩句。攝經意盡。故

【現代漢語翻譯】現代漢語譯本：『應以訶責等者像者似也』，意思是應該用訶責等方式來模仿或類似（佛）的形象。《文選·海賦》中說：『仿像其色』。鞠多（一個尊者的名字）示現的形象類似女人。事情是這樣的：眾多弟子中有一個比丘（和尚），因為有信心而出家，獲得了四禪的境界，自以為證得了四果（阿羅漢果）。鞠多用方便法門讓他去其他地方。在路上，鞠多變化出一群強盜，又變化出五百個商人。強盜劫掠商人，殺害得屍橫遍野。比丘心生恐懼，就自己反省：『我不是阿羅漢，應該是第三果（阿那含果）』。商人死後，有一個長者的女兒對比丘說：『希望大德能和我一起走。』比丘回答說：『佛不允許我和女人同行。』那女子說：『我希望跟在大德身後。』比丘憐憫她，就互相觀望而行。尊者（鞠多）接著又變化出一條大河。女人說：『大德可以和我一起渡河。』比丘在下游，女人在上游，女人就掉到水裡，呼喊說：『大德救我！』這時比丘用手把她接出來，生起了細滑的觸感，想起了愛慾之心，立刻知道自己不是阿那含果了。對比丘對這個女人產生了強烈的愛戀，想帶她到隱蔽的地方行男女之事。這時才發現是師父（鞠多），感到非常慚愧，低著頭站立。尊者（鞠多）對比丘說：『你以前自以為是阿羅漢，怎麼會想做這種惡事？』鞠多將比丘帶到僧眾中，教他懺悔，併爲他宣講佛法要義，最終使他證得了阿羅漢果。所以說，學習聖教的人，如果對自己的證悟程度瞭解不深，即使產生了過分的行為，也容易開悟和理解。曾經聽說有人自以為已經成佛，等待天亮，因為天不亮就認為是魔的障礙。天亮后，沒有見到梵天來請他說法，才知道自己不是佛。於是又自以為是阿羅漢，但當別人辱罵他時，心中產生了異樣的念頭，才知道自己不是阿羅漢，又認為自己是第三果。見到女人而生起慾望，就知道自己不是聖人。這些都是因為對比丘對教義有所瞭解的緣故。『不待不過者』，不是未成熟就教化，這叫做『不待時』；不是機緣成熟了還不教化，這叫做『不過時』。所以《金光明經》第一品解釋化身時說：『以自在力，隨眾生心行，隨眾生界多種了別，不待時不過時，處相應時相應行相應說法相應，現身而度。』現在只引用這兩句，就概括了經文的要義。

【English Translation】 English version: 'Should use rebuke and other methods to resemble the image.' This means that one should use rebuke and other methods to imitate or resemble the image of (the Buddha). The 'Sea Ode' in 'Selections of Refined Literature' says: 'Imitating its color.' Kukkuta (name of a venerable one) manifested an image similar to a woman. The story is as follows: Among many disciples, there was a Bhiksu (monk) who, due to faith, left home and attained the four Dhyanas (meditative states), thinking he had attained the four fruits (Arhatship). Kukkuta used skillful means to send him to another place. On the way, Kukkuta transformed into a group of bandits and then into five hundred merchants. The bandits robbed the merchants, killing them and leaving corpses everywhere. The Bhiksu became frightened and reflected: 'I am not an Arhat, I must be the third fruit (Anagami).' After the merchants died, a wealthy man's daughter said to the Bhiksu: 'I hope that the Venerable One can go with me.' The Bhiksu replied: 'The Buddha does not allow me to go with a woman.' The woman said: 'I hope to follow behind the Venerable One.' The Bhiksu took pity on her, and they walked while looking at each other. The Venerable One (Kukkuta) then transformed into a large river. The woman said: 'Venerable One, can you cross the river with me?' The Bhiksu was downstream, and the woman was upstream, and the woman fell into the water, shouting: 'Venerable One, save me!' At this time, the Bhiksu took her out with his hand, and a feeling of smooth touch arose, and he remembered the desire for love, and immediately knew that he was not an Anagami. The Bhiksu developed a strong love for this woman and wanted to take her to a secluded place to engage in sexual relations. Only then did he realize that it was his teacher (Kukkuta), and he felt very ashamed, standing with his head lowered. The Venerable One (Kukkuta) said to the Bhiksu: 'You used to think you were an Arhat, how could you want to do such an evil thing?' Kukkuta took the Bhiksu to the Sangha (monastic community), taught him to repent, and explained the essentials of the Dharma to him, eventually enabling him to attain Arhatship. Therefore, it is said that those who study the holy teachings, if they do not have a deep understanding of their own level of realization, even if they produce excessive behavior, it is easy to awaken and understand. It was once heard that someone thought he had become a Buddha, waiting for dawn, and because it was not dawn, he thought it was the obstruction of Mara (demon). After dawn, he did not see Brahma (a deity) come to invite him to preach the Dharma, and he knew that he was not a Buddha. Then he thought he was an Arhat, but when others insulted him, strange thoughts arose in his mind, and he knew that he was not an Arhat, and then he thought he was the third fruit. Seeing a woman and arousing desire, he knew that he was not a saint. These are all because the Bhiksu had some understanding of the teachings. 'Not waiting and not exceeding' means not teaching before it is mature, which is called 'not waiting for the time'; not teaching when the opportunity is ripe, which is called 'not exceeding the time'. Therefore, the first chapter of the 'Golden Light Sutra' explains the transformation body: 'With the power of self-mastery, according to the minds and actions of sentient beings, according to the various distinctions of the realms of sentient beings, not waiting for the time and not exceeding the time, the place is appropriate, the time is appropriate, the action is appropriate, the Dharma is appropriate, appearing in the body to liberate.' Now only these two sentences are quoted, which summarizes the essence of the sutra.

知聖師位在初住。初住得法身之本。能起應化也。盲龜下譬聖師難遇。如大海中有一盲龜。爾時海中復有浮木。木唯一孔可立龜身。此龜三千年方得一出。億百千出何由可值浮木之孔。故大經第二云。生世為人難值佛生信難。猶如大海中盲龜遇浮木。亦如針鋒豎閻浮提。以一芥子從忉利天投閻浮提。何由可得貫針鋒上。佛去世后非無四依。眾生薄德何由可值。次明凡師施化。劣於聖師無三力故。譬如下譬有三力而亦無益。故令凡師施化。如世醫法。上醫視色中醫聽聲下醫診脈。猶如聖師觀諸眾生三業之機現三輪化。視色如觀身業。聽身如觀口業。診脈如觀意業。障重無機雖是聖師亦不能化。故云亦不能起死等也。若不解下明無三術或亦有益。但牒不能觀于意業。但觀余兩。依語作方亦有得益。則大師自斥我為凡師。眾生既無值聖之緣。遇此凡師亦遇然得益。故云挑脫。即大師自謙被物不周也。兼示後代勿廢化道。皆問病者故云依語。如下諸文皆雲師應問言。及其人若言等。即是其相。身子下舉小乘中善說法者。轉法輪將智慧第一尚自差機。大經三十四云。雖有身子目連非真知識。生一闡提心因緣故。如我昔于波羅奈時。舍利弗教二弟子。一令骨觀。一令數息。經歷多年皆不得定。以是緣故皆生邪見。言無涅槃無漏之法

【現代漢語翻譯】現代漢語譯本知聖師的地位在初住位。（初住：菩薩修行階位之一）初住位能得到法身的根本，能夠示現應化之身。用盲龜來比喻聖師難以遇到。就像在大海中有一隻盲龜，當時海中又有一塊浮木，木頭上只有一個孔可以容納龜身。這隻盲龜三千年才能探出海面一次，億萬次的出水，怎麼可能遇到浮木上的孔呢？所以《大般涅槃經》第二卷說：『在世上做人很難，遇到佛出世並生起信心更難，就像大海中的盲龜遇到浮木一樣。』又像把一根針豎立在閻浮提（閻浮提：佛教用語，指我們所居住的這個世界），從忉利天（忉利天：佛教欲界六天之一）投下一粒芥子到閻浮提，怎麼可能穿過針尖呢？佛陀去世后，並非沒有四依（四依：佛教指依法、依義、依了義、依智），只是眾生福德淺薄，怎麼能夠遇到呢？接下來闡明凡師的施教，不如聖師，因為凡師沒有三種能力。用下面的比喻來說明，即使有三種能力也沒有用。所以讓凡師施教，就像世間的醫生一樣。上醫看氣色，中醫聽聲音，下醫診脈搏。就像聖師觀察眾生身、口、意三業的根機，示現身輪、口輪、意輪三種教化。如果業障深重，沒有根機，即使是聖師也不能教化。所以說『也不能起死回生』等等。如果不理解，下面說明沒有三種術或許也有益處。只是說不能觀察意業，只能觀察其餘兩種。根據言語來開藥方，也有可能得到益處。這裡大師自謙說自己是凡師。眾生既然沒有遇到聖師的緣分，遇到這樣的凡師，或許也能得到益處。所以說『挑脫』，就是大師自謙自己不能周全地照顧到所有的人。同時也告誡後代不要廢棄教化之道。都詢問病人的情況，所以說『依語』。如下面的經文都說『師應問言』，以及『其人若言』等等，就是指這種情況。舍利弗下面舉例說明小乘中善於說法的人，轉法輪，智慧第一，尚且會產生偏差。大經第三十四卷說：『即使有舍利弗、目連，也不是真正的善知識，因為會生起一闡提（一闡提：斷絕一切善根的人）心。』就像我過去在波羅奈國時，舍利弗教導兩個弟子，一個讓他修骨觀，一個讓他修數息觀，經歷了多年都沒有得定。因為這個緣故，都產生了邪見，說沒有涅槃，沒有無漏之法。

【English Translation】 English version The position of a Sage Teacher (Sheng Shi) is at the initial stage of abiding (Chu Zhu). (Chu Zhu: One of the stages of practice for Bodhisattvas) The initial stage of abiding obtains the root of the Dharma body (Fa Shen), enabling the manifestation of responsive transformations. The blind turtle is used as a metaphor for the difficulty of encountering a Sage Teacher. It is like a blind turtle in the great ocean, and at that time, there is also a piece of floating wood in the sea, with only one hole in the wood that can accommodate the turtle's body. This turtle emerges from the sea only once every three thousand years. How could it possibly encounter the hole in the floating wood out of hundreds of millions of emergences? Therefore, the second volume of the Nirvana Sutra says: 'It is difficult to be born as a human in the world, and it is even more difficult to encounter the birth of a Buddha and generate faith, just like a blind turtle in the great ocean encountering floating wood.' It is also like erecting a needlepoint in Jambudvipa (Jambudvipa: A Buddhist term referring to the world we live in), and dropping a mustard seed from Trayastrimsa Heaven (Trayastrimsa Heaven: One of the six heavens in the desire realm of Buddhism) onto Jambudvipa. How could it possibly pierce the needlepoint? After the Buddha's passing, it is not that there are no Four Reliances (Si Yi: In Buddhism, referring to relying on the Dharma, relying on the meaning, relying on the definitive meaning, and relying on wisdom), but sentient beings have shallow merit, how can they encounter them? Next, it explains that the teaching of an ordinary teacher (Fan Shi) is inferior to that of a Sage Teacher because the ordinary teacher does not have the three powers. The following metaphor is used to illustrate that even with the three powers, it is still useless. Therefore, allowing an ordinary teacher to teach is like the methods of doctors in the world. The superior doctor looks at the complexion, the middle doctor listens to the voice, and the inferior doctor examines the pulse. It is like a Sage Teacher observing the faculties of sentient beings' three karmas of body, speech, and mind, manifesting the three wheels of transformation of body, speech, and mind. If the karmic obstacles are heavy and there is no faculty, even a Sage Teacher cannot transform them. Therefore, it is said that 'they also cannot raise the dead' and so on. If one does not understand, the following explains that not having the three arts may also be beneficial. It only says that one cannot observe the mind karma, but can only observe the other two. Prescribing a prescription based on speech may also be beneficial. Here, the Great Master humbly says that he is an ordinary teacher. Since sentient beings do not have the affinity to encounter a Sage Teacher, encountering such an ordinary teacher may also be beneficial. Therefore, it is said 'Tiao Tuo', which is the Great Master's humble statement that he cannot comprehensively take care of everyone. At the same time, it warns future generations not to abandon the path of teaching and transformation. All ask about the patient's condition, so it is said 'relying on speech'. The following sutra texts all say 'the teacher should ask', and 'if the person says' and so on, which refers to this situation. Shariputra (She Li Fu) below gives an example to illustrate that even those who are good at preaching in the Hinayana (Xiao Sheng), turning the Dharma wheel, and being the foremost in wisdom, still make mistakes. The thirty-fourth volume of the Nirvana Sutra says: 'Even if there are Shariputra and Maudgalyayana (Mu Lian), they are not true good advisors because they will give rise to the Icchantika (Yi Chan Ti: A person who has severed all roots of goodness) mind.' It is like when I was in Varanasi (Bo Luo Nai) in the past, Shariputra taught two disciples, one to practice bone contemplation and the other to practice counting breaths. After many years, they did not attain samadhi. Because of this reason, they all developed wrong views, saying that there is no Nirvana and no unconditioned Dharma.

。若其有者我應得之。我能善持所受戒故。我于爾時見是二人生邪見心。喚舍利弗而訶責之。云何乃為此二弟子顛倒說法。汝二弟子其性各異。一主浣衣。一主金師。金師之子應教數息。浣衣之子應教骨觀。以錯教令生邪見。我即為其如應說法。二人聞已俱得羅漢。是故我為眾生真善知識。莊嚴論云。浣衣漸凈白如骨。能調鞴囊善知息。凡夫具縛者。若通論者六根五品皆屬凡師。未破無明通皆具縛。若別論者。五品位也。六根清凈離二縛故。相似聖師。準第一卷料簡文中。通取六根以為凡師。前指聖師在初住故。六根尚稱為病導師。況三藏菩薩一切未斷。次結示。如文。他有下判行。薩婆多下泛引二論以出同異。非用論意。彼在小宗各依一門。未為通方遍被之道。如毗曇十五云。鈍名信行利名法行。信行者少觀察故。法行者多觀察故。與薩婆多同。彼但判位在於見道。少觀察者正當因門。今引曇無德兩行俱在世第一前。故云方便。然數下從容和通。數據行成故在見道。論據根性故在方便若多論云所因不同。即似今家一向根性。德宗多少不同。即似今家相資根性。是故為會而復兩存。又阿毗曇使楗度中雲。堅信人有如許慧。堅法人有如許信。何故一人但名堅信。一人但名堅法。答各隨所因從勝立名非不互有。此亦似於相

【現代漢語翻譯】若有人擁有這些東西，我也應該得到一份，因為我能很好地遵守所受的戒律。當時，我看到這兩個人產生了邪見，就叫來舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）並責備他：『為什麼你要為這兩個弟子顛倒說法？你們兩個弟子的根性不同，一個主要做洗衣的工作，一個主要做金匠的工作。應該教金匠的兒子修習數息觀（ānāpānasmṛti，通過覺察呼吸來集中注意力），教洗衣的兒子修習骨觀（ अस्थिसंज्ञा，觀察骨骼的形態以認識無常）。因為教導錯誤，才導致他們產生邪見。』我隨即為他們如其根性說法，兩人聽后都證得了阿羅漢（Arhat，已斷除一切煩惱，達到涅槃的聖者）。因此，我是眾生真正的善知識（kalyāṇa-mitra，引導他人走向解脫的良師益友）。《莊嚴論》中說：『洗衣逐漸使衣物潔白如骨，能調整風箱，善於覺知呼吸。』凡夫被煩惱束縛，如果從普遍的角度來說，六根和五品都屬於凡師。未破除無明（avidyā，對事物真相的無知），都屬於被束縛的狀態。如果從個別的角度來說，五品是位階，六根清凈是離開了兩種束縛的緣故，是相似的聖師。參照第一卷的簡擇文，普遍地取六根作為凡師，之前所指的聖師是在初住位，六根尚且被稱為有病的導師，更何況三藏菩薩一切都未斷除。接下來是總結指示，如經文所說。『他有』以下是判斷行為。『薩婆多』以下廣泛地引用兩種論典來指出相同和不同之處，並非採用論典的本意。他們在小乘宗派中各自依據一個法門，沒有成為普遍通達、廣被眾生的方法。如《毗曇》第十五卷所說：『遲鈍的稱為信行，敏銳的稱為法行。』信行的人觀察較少，法行的人觀察較多，這與薩婆多（Sarvāstivāda，一切有部）相同。他們只是判斷位階在於見道位（darśana-mārga，證悟真理的道路）。觀察較少的人正當處於因門。現在引用曇無德（Dharmagupta，法藏部）的觀點，兩種修行都在世第一位（laukikāgradharma，世間最高的善法）之前，所以說是方便。然而，數息觀是從容和通達的。數據行成就的緣故，在見道位。論典依據根性的緣故，在方便位。如果《多論》說所依據的因不同，就類似於現在所說的一向根性。德宗多少不同，就類似於現在所說的相資根性。因此，爲了會通而又同時保留兩種說法。另外，《阿毗曇使楗度》中說：『堅信的人有多少智慧，堅法的人有多少信心。』為什麼一個人只稱為堅信，一個人只稱為堅法？回答是各自隨所依據的因，從殊勝的角度立名，並非不互相具有。』這也類似於相資。

【English Translation】 If they have it, I should also receive a share, because I can uphold the precepts I have received well. At that time, I saw that these two people had developed wrong views, so I called Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) and rebuked him: 'Why are you teaching these two disciples in a reversed way? The natures of your two disciples are different. One mainly does laundry work, and the other mainly does goldsmith work. The son of the goldsmith should be taught to practice ānāpānasmṛti (mindfulness of breathing, focusing attention by observing the breath), and the son of the laundry worker should be taught to practice asthisaṃjñā (contemplation of bones, observing the form of bones to recognize impermanence). Because of the wrong teaching, they have developed wrong views.' I then taught them according to their respective natures, and after hearing it, both of them attained Arhatship (a saint who has eradicated all defilements and attained Nirvana). Therefore, I am a true kalyāṇa-mitra (spiritual friend, a good teacher who guides others towards liberation) for sentient beings. The Adornment Treatise says: 'Washing gradually makes clothes as white as bones, able to adjust the bellows, and good at perceiving the breath.' Ordinary people are bound by afflictions. If speaking from a general perspective, the six senses and the five stages all belong to ordinary teachers. Those who have not broken through ignorance (avidyā, ignorance of the true nature of things) are all in a state of bondage. If speaking from an individual perspective, the five stages are positions, and the purification of the six senses is because they have left the two bondages, which is similar to a holy teacher. Referring to the selection text in the first volume, the six senses are generally taken as ordinary teachers. The holy teacher previously referred to is in the initial dwelling stage. The six senses are still called diseased guides, let alone the Tripiṭaka Bodhisattvas who have not cut off everything. Next is the concluding instruction, as stated in the text. 'He has' below is the judgment of behavior. 'Sarvāstivāda' below broadly cites two treatises to point out the similarities and differences, not adopting the original meaning of the treatises. They each rely on one Dharma gate in the Hinayana school, which has not become a universal and pervasive method for all beings. As the fifteenth volume of the Abhidhamma says: 'The dull are called faith-followers, and the sharp are called Dharma-followers.' Faith-followers observe less, and Dharma-followers observe more, which is the same as Sarvāstivāda (the 'All Exists' school). They only judge the position to be in the darśana-mārga (path of seeing, the path to realizing the truth). Those who observe less are rightly in the causal gate. Now, the view of Dharmagupta (the Dharmaguptaka school) is cited, and both practices are before the laukikāgradharma (the highest mundane Dharma), so it is said to be expedient. However, mindfulness of breathing is leisurely and thorough. Because the data practice is accomplished, it is in the path of seeing. Because the treatise is based on the nature of the roots, it is in the expedient position. If the Treatise on Many says that the causes relied upon are different, it is similar to what is now called the one-sided nature of the roots. The amount of virtue differs, which is similar to what is now called the mutually dependent nature of the roots. Therefore, in order to reconcile, both statements are retained at the same time. In addition, the Abhidhamma Makeshifting says: 'How much wisdom does a person of firm faith have, and how much faith does a person of firm Dharma have?' Why is one person only called firm faith, and one person only called firm Dharma? The answer is that each follows the cause it relies on, and the name is established from the perspective of superiority, not that they do not have each other.' This is also similar to mutual assistance.

資意也。毗曇又云。定入名信慧入名法。若據初文定慧並以內思為法。聞定慧者名之為信。是故今文止觀各立信法二行。今師下正明今師二行之相。則以久因為現種子。明現有者必藉久因。久因異於德宗方便。現在亦異多論行成。是故今家但論由宿種故。現堪修觀及以聞法。驗今知昔得二行名。大經二十云。如有咒術若有一聞。后二十年不中毒藥。若有誦持。乃至命終無有眾病。是大乘法亦復如是。若有眾生一經于耳。卻後七劫不墮惡道。思惟其義必得菩提凈見佛性。經耳即是信行種也。思惟即是法行種也。法華云。若有聞解思惟修習。又大經云。一聽聞正法。二思惟其義。經論此類並是久遠信法種也。若論下今家判利鈍也。更互得名不同兩論一向判之。已說下結前生后。師應下欲為說法先審根性。定只是止。慧只是觀。汝於此二為志聞耶。為志思耶。其人下述彼根性所尚之相。既知下既知根性病相定已。於一人所依語作方。止觀各四故旦為八。一一文中各有三意。一示法相。二指廣。三結成悉檀。初文初意。咄男子下正為說法。說法之相隨有相應。即便引用或儒或小或偏或漸。言近意遠。且為助成圓教圓觀。四悉信法止觀之相。為後來者作于化他說法之式。乃至據下結文。於一一文有次與不次。意且在圓。文中所列

【現代漢語翻譯】現代漢語譯本：資持釋義說：根據《毗曇》的說法，入定稱為『信』，以智慧進入稱為『法』。如果按照最初的說法，定和慧都以內在的思考作為『法』。聽聞定和慧的人，就稱之為『信』。因此，本文中（天臺宗）的止觀分別建立了信行和法行兩種修行方式。『今師下』，正是爲了闡明今師所說的兩種修行的狀態。這是用過去的因作為現在的種子，說明現在所顯現的必定憑藉過去的因。過去的因不同於德宗所說的方便，現在的狀態也不同於《多論》所說的修行成就。因此，天臺宗只討論由於宿世的種子，現在才能堪能修習止觀以及聽聞佛法。通過驗證現在的情況來了解過去，從而得到信行和法行的名稱。《大般涅槃經》第二十卷說：『如有咒術，如果有人聽聞一次，之後二十年不會中毒藥；如果有人誦持，乃至命終都不會有各種疾病。』大乘佛法也是如此，如果眾生一次聽聞，之後七劫都不會墮入惡道，如果思惟其中的含義，必定能夠得到菩提，清凈地見到佛性。』聽聞佛經就是信行的種子，思惟佛經的含義就是法行的種子。《法華經》說：『如果有人聽聞、理解、思惟、修習。』《大般涅槃經》又說：『一、聽聞正法，二、思惟其義。』這些經論都說明了久遠的信法種子。『若論下』，這裡是天臺宗判斷根機利鈍的方法，更替地得到名稱，不同於兩部論典一概地判斷。『已說下』，總結前面，引出後面。『師應下』，想要說法，首先要審視眾生的根性。定只是止，慧只是觀。你對於止和觀，是傾向於聽聞呢？還是傾向於思惟呢？『其人下』，敘述聽法者所崇尚的根性狀態。『既知下』，既然已經知道了根性和病癥，對於一個人所依據的言語作為藥方。止觀各有四種，所以總共有八種。每一個文句中都有三種含義：一、顯示法相，二、指明廣略，三、總結成就悉檀。初文的初意。『咄男子下』，正是爲了說法，說法的狀態隨著聽者的相應而變化，即便引用儒家、小乘、偏教或漸教的觀點，言語淺近而意義深遠，都是爲了幫助成就圓教圓觀。四悉檀、信法、止觀的狀態，是爲了給後來的說法者樹立榜樣。『乃至據下』，總結全文，在每一個文句中，有先有後，但意圖在於圓融。文中所列舉的。

【English Translation】 English version: Zichi explains: According to the Abhidharma (毗曇), entering samadhi (定) is called 'faith' (xin 信), and entering with wisdom (hui 慧) is called 'dharma' (fa 法). If according to the initial statement, both samadhi and wisdom take internal contemplation as 'dharma'. Those who hear of samadhi and wisdom are called 'faith'. Therefore, in this text, the Tiantai school establishes two practices of zhi (止, cessation) and guan (觀, contemplation) separately, namely the practice of faith and the practice of dharma. 'Now the master below' (今師下) is precisely to clarify the states of the two practices as described by the current master. This uses the past cause as the present seed, explaining that what is manifested now must rely on the past cause. The past cause is different from the expedient means (fangbian 方便) described by the De Zong school, and the present state is also different from the accomplishment of practice described in the Mahavibhasa (多論). Therefore, the Tiantai school only discusses that due to the seeds from past lives, one is now capable of cultivating zhi-guan and hearing the Dharma. By verifying the present situation to understand the past, one obtains the names of the practice of faith and the practice of dharma. The twentieth volume of the Mahaparinirvana Sutra (大般涅槃經) says: 'Like a mantra, if someone hears it once, they will not be poisoned for the next twenty years; if someone recites it, they will not have various diseases until the end of their life.' The Mahayana Dharma is also like this. If sentient beings hear it once, they will not fall into the evil realms for the next seven kalpas (劫); if they contemplate its meaning, they will surely attain bodhi (菩提, enlightenment) and clearly see the Buddha-nature.' Hearing the sutra is the seed of the practice of faith, and contemplating the meaning of the sutra is the seed of the practice of dharma. The Lotus Sutra (法華經) says: 'If someone hears, understands, contemplates, and practices.' The Mahaparinirvana Sutra also says: 'First, hear the true Dharma; second, contemplate its meaning.' These sutras and treatises all explain the seeds of faith and dharma from a long time ago. 'If discussing below' (若論下) is the Tiantai school's method of judging the sharpness or dullness of faculties, alternately obtaining names, which is different from the two treatises that judge it uniformly. 'Already said below' (已說下) summarizes the previous and introduces the following. 'The teacher should below' (師應下) means that if one wants to teach the Dharma, one must first examine the faculties of sentient beings. Samadhi is simply zhi, and wisdom is simply guan. Are you inclined to hearing or to contemplating regarding zhi and guan? 'The person below' (其人下) describes the state of the faculties that the listener admires. 'Since knowing below' (既知下) means that since one already knows the faculties and the ailment, one uses the words that a person relies on as a prescription. Zhi and guan each have four aspects, so there are a total of eight. Each sentence has three meanings: first, to show the characteristics of the Dharma; second, to indicate the breadth and brevity; third, to summarize and accomplish the four siddhantas (悉檀). The initial meaning of the initial sentence. 'Hey man below' (咄男子下) is precisely for teaching the Dharma. The state of teaching the Dharma changes according to the listener's response. Even if one quotes the views of Confucianism, the Hinayana, the biased teachings, or the gradual teachings, the words are simple but the meaning is profound, all to help accomplish the perfect teaching and perfect contemplation. The states of the four siddhantas, faith, dharma, zhi, and guan are to set an example for future Dharma teachers. 'Even according to below' (乃至據下) summarizes the entire text. In each sentence, there is a sequence, but the intention is to be all-encompassing. What is listed in the text.

四教及似次第三觀語者。意在聞咸歡喜。是善並生惡無不破。見一切理。故遍列耳。故知至下結文。方開次第。次第則歷於三諦。不次唯約一心。一一番中以後望前皆成四意。謂次第三觀有三。一心三觀為一。一其意者。老子曰。天得一以清。地得一以寧。侯王得一以為天下正。老意但以合陰陽之道。以為天地得一。合君臣之道為侯王得一。今廢彼理但借彼名以證今理。苦集得一謂滅諦。因緣得一謂無明滅則行滅等。六蔽得一謂至彼岸。凡引俗典例皆如此。一是三乘之最。故云唯此為快。快故適其樂欲。如天亢旱等者。亢亦旱也。萬之與百並小數之極。隨便互彰。卉是草之總名。舉彼不生欲顯降雨以成於生。生即生善。娑伽龍者華嚴文也。長含又云。阿耨達龍王身心降雨滿閻浮提。今文云四方霔雨者。是也。言七日者。是摩那斯龍王欲降雨時。先七日布云。令一切眾生究竟諸業。漸降微雨恐損物故。人亦如是下合譬。而不合七日及以四方。但合通途霔雨意耳。合河兼池加道品樹。既非全出正經盈縮隨時。初反合善根不生。若能下正合善根生也。可對三觀四教釋之。發諸禪如雨者。禪定若發。無量善法一切法門並因禪發。燸頂等三藏也。眼智等見道中位也。苦法忍為眼。苦法智為智。苦比忍為明。苦比智為覺。順忍等通

【現代漢語翻譯】現代漢語譯本：關於四教以及相似的次第三觀，其目的是爲了讓聽聞者都感到歡喜。這樣做能夠生出善，破除一切惡，徹見一切真理，所以才普遍地陳列出來。因此可知，直到最後的總結部分，才開始闡述次第。次第則貫穿於三諦（空諦、假諦、中諦）。不次第則只針對一心。每一個段落中，以後面的內容來對照前面的內容，都可以構成四種意義。也就是說，次第三觀有三種，一心三觀為一種。關於『一』的意義，老子說：『天得一以清，地得一以寧，侯王得一以為天下正。』老子的意思是，陰陽調和是天地之『一』，君臣和諧是侯王之『一』。現在捨棄老子的理論，只是借用他的名稱來證明現在的道理。苦集得『一』，指的是滅諦。因緣得『一』，指的是無明滅則行滅等等。六蔽得『一』，指的是到達彼岸。凡是引用世俗典籍，例子都是這樣的。『一』是三乘中最殊勝的，所以說『唯此為快』。因為快樂，所以能滿足其樂欲。比如『天亢旱等』，『亢』就是旱。『萬』和『百』都是小數的極端，隨便互相彰顯。『卉』是草的總稱，舉出草不生，是爲了顯示降雨以成就生長。『生』就是生善。『娑伽龍』（Sāgara-nāga，海龍）出自《華嚴經》。《長阿含經》又說，『阿耨達龍王』（Anavatapta-nāgarāja，無熱惱池龍王）身心降雨，遍滿閻浮提。現在文中所說的『四方霔雨』，就是指這個。說到『七日』，是指『摩那斯龍王』（Manasvin-nāgarāja，意龍王）想要降雨時，先用七天布云，讓一切眾生完成各種事業，然後逐漸降下微雨，恐怕損害萬物。人也是這樣，下面是比喻，但不包括七日和四方，只是比喻普遍降雨的意思。合河兼池，加上道品樹，既不是完全出自正經，盈縮也隨著時機而變。最初是反過來比喻善根不生，如果能往下，才是比喻善根生。可以對照三觀四教來解釋。『發諸禪如雨』，禪定如果生髮，無量的善法和一切法門都因為禪定而生髮。『燸頂等』是三藏的境界。『眼智等』是見道中的地位。『苦法忍』為眼，『苦法智』為智，『苦比忍』為明，『苦比智』為覺，『順忍等』是通達的境界。

【English Translation】 English version: The purpose of discussing the Four Teachings and the similar sequential Three Contemplations is to make all listeners rejoice. This is to generate goodness, destroy all evil, and thoroughly understand all truths, hence the comprehensive presentation. Therefore, it is known that the sequential order is only revealed in the concluding section. The sequence runs through the Three Truths (emptiness, provisional existence, and the middle way). Non-sequence focuses solely on the one mind. In each section, comparing the latter with the former creates four meanings. That is, there are three types of sequential Three Contemplations, and the One-Mind Three Contemplations is one type. Regarding the meaning of 'one,' Lao Tzu said, 'Heaven attains one and becomes clear, earth attains one and becomes peaceful, and the ruler attains one and brings righteousness to the world.' Lao Tzu meant that the harmony of yin and yang is the 'one' for heaven and earth, and the harmony of ruler and subject is the 'one' for the ruler. Now, we abandon Lao Tzu's theory and merely borrow his terms to prove the present principle. Attaining 'one' in suffering and accumulation refers to the truth of cessation (Nirodha). Attaining 'one' in dependent origination refers to the cessation of ignorance leading to the cessation of actions, and so on. Attaining 'one' in the six obscurations refers to reaching the other shore (Paramita). All citations of secular texts follow this pattern. 'One' is the most excellent of the Three Vehicles, hence the saying 'only this is joyful.' Because of joy, it satisfies one's desires. For example, 'heaven is parched,' 'parched' means drought. 'Ten thousand' and 'hundred' are both extremes of small numbers, mutually revealing each other at will. 'Hui' is a general term for grass, mentioning the non-growth of grass is to show that rainfall achieves growth. 'Birth' means the birth of goodness. 'Sāgara-nāga' (海龍, Ocean Dragon) comes from the Avatamsaka Sutra. The Dirgha Agama Sutra also says, 'Anavatapta-nāgarāja' (阿耨達龍王, Dragon King of Lake Anavatapta) sends down rain from his body and mind, filling Jambudvipa. The 'pouring rain in all directions' mentioned in the present text refers to this. Speaking of 'seven days,' it refers to when 'Manasvin-nāgarāja' (摩那斯龍王, Mind Dragon King) wants to send down rain, he first spreads clouds for seven days, allowing all beings to complete their various tasks, and then gradually sends down light rain, fearing damage to things. People are also like this; the following is a metaphor, but it does not include seven days and all directions, it only metaphors the meaning of universal rainfall. Combining rivers and ponds, adding the branches of the path tree, it is not entirely from the sutras, and the waxing and waning change with the times. Initially, it is a reverse metaphor for the non-birth of good roots; if one can go down, it is a metaphor for the birth of good roots. It can be explained in relation to the Three Contemplations and Four Teachings. 'Generating various dhyanas like rain,' if dhyana arises, countless good dharmas and all dharma doors arise because of dhyana. 'Warmth at the peak' refers to the realm of the Tripitaka. 'Eye and wisdom' refers to the position in the path of seeing. 'Suffering-dharma-patience' is the eye, 'suffering-dharma-wisdom' is wisdom, 'suffering-analogy-patience' is clarity, 'suffering-analogy-wisdom' is awakening, and 'compliant patience' is universal understanding.

教中諸善根也。外凡為信內凡為順。余文並略。寂滅無生是別圓中善根也。此等並因禪靜而生。即生善義。緣喻等者。種種因緣種種譬喻。因緣只是廣引今昔共成此義。下去例然。醉象如卷初釋。穴駝出大論三十三。第七又引。亦同無鉤意也。五翳等者經論大同。成論云。譬如天日月其性本明凈。煙雲塵霧等五翳則不現。等者等取阿修羅手。爾雅云。陰而風曰翳。翳謂障光。今則通取五皆能障通名為翳。又風動塵起曰埃。煙雲霧起曰靄。靄謂云等掩也。曜靈者日名也。謂日被掩。亦可曜謂七曜。七曜圖云。日月五星名為七曜。日是陽精月是陰精。五星者東歲南熒惑西太白北辰及中央鎮。所言靈者大戴禮云。陽之精氣曰神陰之精氣曰靈。爾雅云。八方神為八靈。五翳翳於八方故也。是故俗典凡釋神靈變化精微及道性等。不出陰陽。彼教未知出世道故。又大經譬日月又為煙雲塵霧及修羅手因緣故。令諸眾生不能得見。既為煩惱翳之所障。故須對治。睫近霄遠等者。霄者近天赤氣也。云得日光雖赤色可見。云無實體而可見也。中論大經大同小異。大經二十六云。有因緣不可見者如空中鳥跡。近不可見者如眼睫。壞不可見者如根敗。亂不可見者如不專一。細不可見者如微塵。障不可見者如雲外月。多不可見者如稻中麻。相似不

【現代漢語翻譯】現代漢語譯本教中所說的各種善根。外凡指有信心，內凡指能隨順教義。其餘文字省略。寂滅無生是別教和圓教中的善根。這些都是因為禪定而產生，即產生善的意義。『緣喻等者』，指種種因緣種種譬喻。因緣只是廣泛引用古今事例來共同成就這個意義。下文可以此類推。『醉象如卷』，在最初的解釋中已經提到。『穴駝』出自《大論》第三十三卷，第七品中也有引用，意思也相同，都是指沒有鉤子。『五翳等者』，經論中的說法大致相同。《成實論》說：『譬如天上的日月，其本性是明凈的，但被煙雲塵霧等五種遮蔽物遮蓋，就不能顯現。』『等者』，包括阿修羅的手。《爾雅》說：『陰暗而有風叫做翳。』翳的意思是遮蔽光芒。現在則統指五種都能遮蔽，統稱為翳。另外，風吹動塵土飛揚叫做埃，煙雲霧氣升起叫做靄，靄的意思是云等遮掩。『曜靈』是太陽的名稱。指太陽被遮掩。也可以說『曜』指七曜。《七曜圖》說：『日月五星叫做七曜。』日是陽的精華，月是**的精華。五星指東方的歲星、南方的熒惑、西方的太白、北方的辰星以及中央的鎮星。所說的『靈』，《大戴禮》說：『陽的精華之氣叫做神，陰的精華之氣叫做靈。』《爾雅》說：『八方之神叫做八靈。』五翳遮蔽了八方，所以這樣說。因此，世俗典籍凡是解釋神靈變化、精微以及道性等，都離不開陰陽。他們不知道出世之道。另外，《大般涅槃經》用日月來比喻，又用煙雲塵霧以及阿修羅的手來比喻因緣，使得眾生不能得見。既然被煩惱的遮蔽所障礙，所以需要對治。『睫近霄遠等者』，霄是指靠近天空的紅色雲氣。云得到日光，雖然呈現紅色，但可以看見。云沒有實體，但可以看見。《中論》和《大般涅槃經》大體相同，略有差異。《大般涅槃經》第二十六卷說：『有因緣而不可見的，如空中的鳥跡。近而不可見的，如眼睫。壞而不可見的，如根敗。亂而不可見的，如不專一。細而不可見的，如微塵。障而不可見的，如雲外之月。多而不可見的，如稻中的麻。相似不

【English Translation】 English version These are the various roots of goodness mentioned in the teachings. The outer stage of ordinary beings is characterized by faith, while the inner stage is characterized by obedience. The remaining text is omitted. 'Quiescence and extinction without arising' are the roots of goodness in the Separate and Perfect Teachings. These all arise from meditative stillness, which is the meaning of generating goodness. 'Conditions, metaphors, and so on' refer to various conditions and various metaphors. 'Conditions' simply means broadly citing examples from the past and present to jointly accomplish this meaning. The following can be inferred in the same way. 'A drunken elephant like a scroll' has already been mentioned in the initial explanation. 'A camel in a hole' comes from the thirty-third volume of the Mahaprajnaparamita-sastra, and is also cited in the seventh chapter, with the same meaning, referring to the absence of a hook. 'The five obscurations and so on' are largely the same in the sutras and treatises. The Chengshi Lun says: 'It is like the sun and moon in the sky, whose nature is originally bright and pure, but they are not visible when covered by the five obscurations such as smoke, clouds, dust, and fog.' 'And so on' includes the hand of an Asura. The Erya says: 'Darkness with wind is called yi.' Yi means obscuring light. Now it refers to all five that can obscure, collectively called yi. In addition, wind blowing up dust is called ai, and smoke, clouds, and fog rising is called ai, which means clouds and so on covering. 'Yaoling' is the name of the sun. It refers to the sun being obscured. It can also be said that 'yao' refers to the seven luminaries. The Qiyao Tu says: 'The sun, moon, and five planets are called the seven luminaries.' The sun is the essence of yang, and the moon is the essence of . The five planets refer to Jupiter in the east, Mars in the south, Venus in the west, Mercury in the north, and Saturn in the center. As for 'ling', the Da Dai Li says: 'The essence of yang is called spirit, and the essence of yin is called ling.' The Erya says: 'The gods of the eight directions are called the eight lings.' The five obscurations obscure the eight directions, hence the saying. Therefore, secular texts that explain spiritual transformations, subtlety, and the nature of the Tao, cannot be separated from yin and yang. They do not know the path of transcendence. Furthermore, the Mahaparinirvana Sutra uses the sun and moon as metaphors, and also uses smoke, clouds, dust, and the hand of an Asura as metaphors for conditions, causing sentient beings to be unable to see. Since they are obstructed by the obscurations of afflictions, they need to be counteracted. 'Eyelashes are near, the sky is far, and so on.' Xiao refers to the red clouds near the sky. Clouds receive sunlight, and although they appear red, they can be seen. Clouds have no substance, but they can be seen. The Madhyamaka-karika and the Mahaparinirvana Sutra are largely the same, with slight differences. The twenty-sixth volume of the Mahaparinirvana Sutra says: 'There are those that are invisible due to conditions, such as the tracks of birds in the sky. Those that are invisible because they are near, such as eyelashes. Those that are invisible because they are broken, such as a ruined root. Those that are invisible because they are disordered, such as not being focused. Those that are invisible because they are subtle, such as fine dust. Those that are invisible because they are obstructed, such as the moon outside the clouds. Those that are invisible because there are many, such as sesame in rice. Similar not

可見者如豆中豆。中論加遠不可見者如霄。則無根敗。今文意者。由煩惱故故不可見。遠不可見如不見中。近不可見如不見俗。從夫散心來至皆不可見者。舉彼諸惡顯此修定。以為所治。故膜塵等皆是所破。密室中燈除外風也。破內暗也。金錍等者。大經第八如來性品迦葉問佛。云何佛性難見難入。佛言。如百盲人為治眼故造詣良醫。良醫即以金錍決其眼膜。一指示之。問言見不。答言不見。復以二指三指示之。問言見不。答言。少見。合喻云。無量菩薩雖具足行六波羅蜜。乃至十住猶未能見。如來既說則便少見。此乃別教十住故云未見。疏引他釋。一云。三指譬三乘。二云。譬三慧。三云。譬三教。初譬小乘初教為一。般若至法華為一。涅槃為一。四云。信順無生為三。章安云。既譬佛信不應余解。即以三諦而為三指。初指如空觀故云不見。三指如十住故云少見。即圓十住也。金錍如教。故下文云。如是菩薩位階十地尚不了了。今從決膜除惑義邊。故云對治。心若等者。世間是生滅法。出世是不生不滅法。由定能了故云也。亦可世間生滅是界內俗。出世不生不滅是界外真。界內略真界外略俗。內外真俗即三諦也。三諦是理。理即第一義意也。如來成道即第一義意。猶尚樂定。入定復是第一義意。況諸凡夫。凡夫理合

修第一義。佛示凡故。故諸經中多處有文明佛入定。有禪定者等者。電光者如第九卷釋。見道即是第一義意也。雖成論中本譬欲定今通用之。凡初見諦理皆名電光皆名見道。破無數等者。意以一切種智為第一義。破惡之言因便來耳。其人若言下信行約觀四悉。前雙問故今但出答。我聞等者斥法行也。三惡等者舉世間苦況出世苦。燒然是地獄。駝驢是畜生。如是等苦苦有期限。癡暗無明障三諦苦。終至實報故云大苦。方隅可譬權實理也。四方曰方四維曰隅。隅如權方如實。爾雅曰。西北隅謂之屋漏。東北隅謂之宦。宦音怡。郭云。未詳。麻杲云。養養萬物也。東南隅謂之突烏釣切。西南隅謂之隩。謂屋中隱隩之處。亦可以生滅四諦如隅。無生四諦如方。界外兩教方隅亦然。多聞分別等者。據此四句皆以樂為名。初句云多聞等者。樂即樂欲聞即信行可對世界。攻惡等言相從來耳。若盡一偈文意四悉義足。四句次第以對四悉可見。如教至道非道者。四種道品名之為道。分段變易名為非道。界內以三途為坑坎。界外以分段為坑坎。若作陷字(戶懺切)非今所用。分別苦樂道非道等間隔不同。即世界意。月開等者。青蓮華因月而開。赤蓮華因日而開。有人云。白蓮華因日。並取開生。是為人義。大經第九云。譬如蓮華為日所照無

【現代漢語翻譯】現代漢語譯本修習第一義諦。佛陀爲了適應凡夫的根性而示現，所以在許多經典中多次明確提到佛陀入定，或者提到有禪定的人等等。『電光』的比喻，就像第九卷所解釋的那樣，見道就是第一義諦的意義。雖然《成實論》中原本用欲界定來比喻，但現在普遍使用這個比喻。凡是初次見到真諦的道理，都稱為『電光』，都稱為『見道』。『破無數等』，意思是將一切種智作為第一義諦，破除惡的說法只是順便提及。如果那個人當下信受奉行，就用觀行四悉檀來解釋。因為前面是雙重提問，所以現在只給出回答。『我聞等』，是斥責只注重法行。『三惡等』，是舉出世間的苦況和出世間的苦。『燒然』是指地獄，『駝驢』是指畜生。像這樣的苦，都有期限。『癡暗無明』，是障礙三諦的苦，最終會到達實報莊嚴土，所以說是大苦。『方隅』可以比喻權實之理。四方稱為『方』，四維稱為『隅』。『隅』就像權巧方便，『方』就像真實。爾雅說：『西北隅叫做屋漏，東北隅叫做宦。』宦讀作怡。郭璞說：『未詳。』麻杲說：『養育萬物。』東南隅叫做突，讀作烏釣切。西南隅叫做隩，指屋中隱蔽的地方。也可以用生滅四諦比喻『隅』，無生四諦比喻『方』。界外兩教的方隅也是這樣。『多聞分別等』，根據這四句，都是以樂為名。第一句說『多聞等』，樂就是樂欲，聞就是信行，可以對應世界悉檀。攻惡等說法是相因而來的。如果窮盡一偈的文意，四悉檀的意義就足夠了。四句依次對應四悉檀，可以看出來。『如教至道非道者』，四種道品名稱為『道』，分段生死和變易生死名稱為『非道』。界內以三途為坑坎，界外以分段生死為坑坎。如果寫作『陷』字（戶懺切），就不是現在所用的意思。分別苦樂、道非道等間隔不同，就是世界悉檀的意義。『月開等者』，青蓮華因為月亮而開放，赤蓮華因為太陽而開放。有人說白蓮華因為太陽而開放，都是取其開放和生長的意思，這是為人悉檀的意義。《大般涅槃經》第九卷說：『譬如蓮華為日所照，沒有...』修習第一義。（第一義：最高真理）佛陀爲了適應凡夫的根性而示現，所以在許多經典中多次明確提到佛陀入定，或者提到有禪定者等等。『電光』的比喻，就像第九卷所解釋的那樣，見道就是第一義的意義。雖然《成實論》中原本用欲定來比喻，但現在普遍使用之。凡是初見諦理皆名電光皆名見道。『破無數等』，意以一切種智為第一義，破惡之言因便來耳。若其人若言下信行約觀四悉。（四悉：四種普應根機的說法）前雙問故今但出答。『我聞等』，是斥責只注重法行。『三惡等』，是舉出世間的苦況和出世間的苦。『燒然』是指地獄，『駝驢』是指畜生。像這樣的苦，都有期限。『癡暗無明』，是障礙三諦的苦，終至實報故云大苦。『方隅』可譬權實理也。四方曰方四維曰隅。隅如權方如實。《爾雅》曰：『西北隅謂之屋漏，東北隅謂之宦。』宦音怡。郭云：『未詳。』麻杲云：『養養萬物也。』東南隅謂之突烏釣切。西南隅謂之隩，謂屋中隱隩之處。亦可以生滅四諦如隅，無生四諦如方。界外兩教方隅亦然。『多聞分別等』，據此四句皆以樂為名。初句云多聞等者，樂即樂欲聞即信行可對世界。攻惡等言相從來耳。若盡一偈文意四悉義足。四句次第以對四悉可見。『如教至道非道者』，四種道品名稱為『道』，分段變易名稱為『非道』。界內以三途為坑坎，界外以分段為坑坎。若作陷字（戶懺切），非今所用。分別苦樂道非道等間隔不同，即世界意。『月開等者』，青蓮華因月而開，赤蓮華因日而開。有人云白蓮華因日，並取開生，是為人義。《大經》第九云：『譬如蓮華為日所照，無...』

【English Translation】 English version Cultivating the First Principle (First Principle: the highest truth). Buddhas manifest in accordance with the capacities of ordinary beings, therefore, many sutras explicitly mention Buddhas entering samadhi, or those who possess meditative concentration, and so on. The metaphor of 'lightning flash,' as explained in the ninth volume, signifies that seeing the Path is the meaning of the First Principle. Although the Chengshi Lun (Tattvasiddhi Shastra) originally used the desire realm samadhi as a metaphor, it is now commonly used. Whenever one initially sees the truth, it is called 'lightning flash,' it is called 'seeing the Path.' 'Breaking countless, etc.,' means taking the all-knowing wisdom as the First Principle, and the statement of breaking evil is just mentioned in passing. If that person immediately accepts and practices, then explain it with the four siddhantas (four kinds of teachings that universally accord with the capacities of beings) of contemplation. Because the previous question was twofold, only the answer is given now. 'I have heard, etc.,' is to rebuke those who only focus on Dharma practice. 'The three evil realms, etc.,' is to cite the suffering of the world and the suffering of transcending the world. 'Burning' refers to hell, 'camels and donkeys' refer to animals. Such suffering has a limit. 'Ignorance and darkness' are the suffering that obstructs the three truths, and will eventually reach the Land of Actual Reward, so it is called great suffering. 'Directions and corners' can be compared to the principle of provisional and real. The four directions are called 'directions,' and the four intermediate directions are called 'corners.' 'Corners' are like expedient means, and 'directions' are like reality. The Erya (a Chinese dictionary) says: 'The northwest corner is called the leaky roof, and the northeast corner is called the eunuch.' Eunuch is pronounced Yi. Guo Pu said: 'Not detailed.' Ma Gao said: 'Nourishing all things.' The southeast corner is called Tu, pronounced Wu Diao Qie. The southwest corner is called Yu, referring to the hidden place in the house. The four truths of birth and death can also be compared to 'corners,' and the four truths of non-birth can be compared to 'directions.' The directions and corners of the two teachings outside the realm are also like this. 'Much learning and discrimination, etc.,' according to these four sentences, all take joy as the name. The first sentence says 'much learning, etc.,' joy is the desire for joy, and learning is faith and practice, which can correspond to the world siddhanta. The statements of attacking evil, etc., come from each other. If the meaning of a verse is exhausted, the meaning of the four siddhantas is sufficient. The four sentences correspond to the four siddhantas in order, which can be seen. 'Like teaching to the path and non-path,' the four kinds of path factors are called 'path,' and the segmentary and variable transformations are called 'non-path.' Within the realm, the three evil paths are the pits and traps, and outside the realm, the segmentary transformation is the pit and trap. If the word 'trap' (Hu Chan Qie) is written, it is not the meaning used now. Distinguishing the differences between suffering and joy, path and non-path, is the meaning of the world siddhanta. 'Moon opening, etc.,' the blue lotus opens because of the moon, and the red lotus opens because of the sun. Some people say that the white lotus opens because of the sun, and they all take the meaning of opening and growing, which is the meaning of the individual siddhanta. The ninth volume of the Mahaparinirvana Sutra says: 'For example, the lotus flower is illuminated by the sun, without...'

不開敷。日興等者。大經第九云。譬如營作至暗皆息。若未成就要待日明。義同於月。主膠火導並譬于觀。商畫坯盲並譬於行。行即善也。從勝別舉一切種智亦推于觀。種智即是善中之最故也。自余諸善但是莊嚴觀耳。怨即是惡。識即能治觀也。武將有謀者。如秦將王剪。魏將吳起廉頗。李牧張良樊噲之徒。善破陣故。以譬破惡。並須委釋破三惑惡。次云熱火暗並譬所破之惡。薪縛例之可以意得。井中七寶等者。大經十九。佛告德王。如暗室中井種種七寶。人亦知之暗故不見。有善方便然大明燈持往照了悉得見之。是人終不念言是水及寶本無今有。涅槃亦爾。不可說言本無今有。瓶盆亦爾。今云日明者。舉明中之盛。眾生如井佛性如寶。眾生如室佛性如瓶。並以無明如暗燈日如智日照如見。今此文中以日替燈。須以智慧去。般若偈文。能見於寶及觀法實。即第一義意也。等觀入者至第一義故名為入。知諸法實及等觀入。般若為最。故須用觀入第一義。默復默者明思不移。損之又損之等者。周易云。以至於無損。肇公改用。今且依肇。以真理極名為無損。煩惱損盡亦名無損。斥信行聞屬有為故。坐馳等者。莊周貴坐亡故云馳無益。今借彼意忘聞觀理。隨文曰馳。思理之外余皆曰馳。又外篇云。敬孝易愛孝難。愛孝易亡親

【現代漢語翻譯】現代漢語譯本不開敷：日興等人所說。《大般涅槃經》第九卷說：『譬如營造工作，到了黑暗就停止。如果未完成，就要等待天亮。』這就像月亮一樣。『主膠火導』比喻『觀』。『商畫坯盲』比喻『行』。『行』就是善。從殊勝的角度特別提出『一切種智』，也歸於『觀』。『種智』是善中之最。其餘諸善都只是莊嚴『觀』而已。『怨』就是惡。『識』就是能治理『觀』的。『武將有謀』，如秦國的王翦，魏國的吳起、廉頗，李牧、張良、樊噲之類，善於破陣，所以用來比喻破除惡。必須詳細解釋破除三惑之惡。接下來說的『熱火暗』比喻所要破除的惡。『薪縛』的例子可以意會。《大般涅槃經》第十九卷說：佛告訴德王，『如黑暗的房間里有井，井裡有種種七寶。人們也知道有這些寶物，但因為黑暗而看不見。如果有善巧方便，點燃大明燈，拿去照亮，就能全部看見。』這個人終究不會想『這些水和寶物本來沒有，現在才有的』。《涅槃經》也是這樣，不能說本來沒有，現在才有的。瓶子和盆子也是這樣。現在說『日明』，是舉光明中最盛的。眾生如井，佛性如寶。眾生如房間，佛性如瓶子。都用無明比喻黑暗，燈和太陽比喻智慧，照亮比喻看見。現在這篇文章中用太陽代替燈，必須用智慧去除。般若偈文說：『能見於寶及觀法實』，就是第一義的意思。『等觀入』是因為達到第一義，所以稱為『入』。知道諸法實相及等觀入，般若最為殊勝，所以必須用『觀』進入第一義。『默復默』是說思慮不轉移。『損之又損之』，《周易》說：『以至於無損』。肇公改變了用法。現在暫且依照肇公的說法，以真理的極致稱為『無損』，煩惱損盡也稱為『無損』。斥責信行聞，是因為它們屬於有為法。『坐馳』，莊子貴坐忘，所以說馳騁無益。現在借用他的意思，忘記聽聞，觀察真理。順著文字說是馳騁，思考真理之外的都說是馳騁。又《外篇》說：『敬孝容易，愛孝困難，愛孝容易忘記親人。』

【English Translation】 English version 『Not opening』: As stated by Rixing and others. The ninth volume of the Mahāparinirvāṇa Sūtra says: 『It is like construction work that stops when it gets dark. If it is not completed, one must wait for daylight.』 This is like the moon. 『Master glue fire guide』 is a metaphor for 『contemplation』 (guan). 『Merchant painting blank blindness』 is a metaphor for 『conduct』 (xing). 『Conduct』 is goodness. From a superior perspective, 『all-knowing wisdom』 (sarvajñāna) is also attributed to 『contemplation』. 『All-knowing wisdom』 is the best of goodness. All other good deeds are merely adorning 『contemplation』. 『Resentment』 is evil. 『Consciousness』 (識, shi) is what can govern 『contemplation』. 『A military general with strategy』, such as Wang Jian of Qin, Wu Qi and Lian Po of Wei, Li Mu, Zhang Liang, and Fan Kuai, are good at breaking formations, so they are used as metaphors for breaking evil. It is necessary to explain in detail the breaking of the evil of the three delusions. The following 『hot fire darkness』 is a metaphor for the evil to be broken. The example of 『firewood binding』 can be understood intuitively. The nineteenth volume of the Mahāparinirvāṇa Sūtra says: The Buddha told King De: 『It is like a well in a dark room, with various kinds of seven treasures (saptaratna) in the well. People also know that there are these treasures, but they cannot see them because of the darkness. If there is skillful means, light a bright lamp and take it to illuminate, then they can all be seen.』 This person will not ultimately think, 『These water and treasures originally did not exist, and only exist now.』 The Nirvana Sutra is also like this; it cannot be said that it originally did not exist and only exists now. Jars and pots are also like this. Now, saying 『sunlight』 is to exemplify the most abundant of light. Sentient beings are like the well, Buddha-nature (Buddha-dhātu) is like the treasure. Sentient beings are like the room, Buddha-nature is like the jar. All use ignorance (avidyā) as a metaphor for darkness, lamps and the sun as metaphors for wisdom, and illumination as a metaphor for seeing. Now, in this text, the sun replaces the lamp; wisdom must be used to remove it. The Prajñā verse says: 『Able to see the treasure and contemplate the reality of the Dharma』, which is the meaning of the first principle (paramārtha). 『Equal contemplation entry』 is because of reaching the first principle, so it is called 『entry』. Knowing the reality of all dharmas and equal contemplation entry, Prajñā is the most supreme, so 『contemplation』 must be used to enter the first principle. 『Silence upon silence』 means that thought does not shift. 『Diminish and diminish』, the Zhou Yi says: 『To the point of no loss.』 Zhao Gong changed the usage. For now, let us follow Zhao Gong's statement, taking the ultimate of truth as 『no loss』, and the complete exhaustion of afflictions (kleśas) is also called 『no loss』. Criticizing faith, practice, and hearing is because they belong to conditioned dharmas (saṃskṛta dharma). 『Sitting and galloping』, Zhuangzi valued sitting in oblivion, so he said that galloping is useless. Now, borrowing his meaning, forgetting hearing and observing the truth. Following the text is called galloping, and everything outside of thinking about the truth is called galloping. Also, the Outer Chapters says: 『Respecting filial piety is easy, loving filial piety is difficult, and loving filial piety is easy to forget relatives.』

難。亡親易使親亡我難。使親亡我易兼亡天下難。兼亡天下易使天下亡我難。注云恣之使天下自得。安得不亡我耶。以是而言。只是莊生無亡他之智。反斥他不亡。而令天下亡己。注家云恣未足釋亡。今之天下可由不恣。恣若是亡何曾不亡。而展轉比云最後難耶。故知汝之所恣非他之亡。他之所亡何關汝恣。是則坐亡有言無行。今借語成理依理曰亡。當爲下諸句皆須知。是諸法是止。隨四悉意。話(戶夬切)何法不備下止具十度。一一度中一切法足。善雖無量不出此十故是生善中最。前六可見。因止等者。止為雙非之方便故。故云也。止中具諸愿亦遂眾生愿。是故云一切。有除惑功故名為力。此是中智故云無二。止具一切即總結也。且約當機故云何用別修。壁定者。室有四壁則八風不入。若得止已離界內外違順惡覺。八風只是四違四順。書中八風者。爾雅曰。南為凱風東為穀風。北為涼風西為泰風。從上下為頹風。從下上為飆風。與火俱為庉風。庉字(徒昆切)迴轉為旋風。室壁亦免此之八風。故以為喻。亦是四方四維之八風也。朝露見陽者。露如散陽如止也。晞干也如定。止是大慈等者。慈定治瞋。大明咒如釋簽。大明咒是般若故。能除惡覺貪淫恚怒癡疑朝露之惡。止即是佛等者。唸佛治障道。今修于止如法佛故。

【現代漢語翻譯】現代漢語譯本：難啊。讓已故的親人使親人離我而去容易，讓我使親人離我而去困難。讓我使親人離我而去容易，兼併天下使天下滅亡困難。兼併天下使天下滅亡容易，使天下人背離我困難。註釋說，放縱天下人，使天下人自己得到好處，怎麼會不背離我呢？由此而言，只是莊子沒有使他人滅亡的智慧，反而指責他人不使自己滅亡，而使天下人背離自己。註釋家說，放縱還不足以解釋滅亡。現在的天下難道是因為不放縱才這樣的嗎？放縱如果是滅亡的原因，那麼什麼事情不會導致滅亡呢？而輾轉比較說最後這件事最難嗎？所以知道你所放縱的不是他人的滅亡，他人所遭受的滅亡與你的放縱有什麼關係呢？這就是坐而論道，有言語而無行動。現在借用語言來成就道理，依據道理來說滅亡，應當知道下面的各句都是如此。這些法就是止。隨順四悉檀（Siddhartha，指佛陀）的意願。說（huo，音同『戶夬切』）什麼法不具備呢？止具備十度（Paramita，指菩薩修行的十種法門）。每一度中一切法都完備。善雖然無量，但不超出這十度，所以是產生善法中最殊勝的。前面的六度可以見到。因為止等等，止是雙重否定的方便法門。所以這樣說。止中具備各種願望，也成全眾生的願望。所以說一切。有去除迷惑的功用，所以名為力。這是中等的智慧，所以說無二。止具備一切，這是總結。且就當下的機緣來說，所以說何必另外修習呢？壁立不動，房間有四壁，那麼八風就不能進入。如果得到止，就能遠離界內界外的違逆和順從的邪惡覺悟。八風只是四種違逆和四種順從。《爾雅》中說的八風是：南為凱風，東為穀風，北為涼風，西為泰風，從上向下為頹風，從下向上為飆風，與火一起為杕風（dun，音同『徒昆切』），迴轉為旋風。房間的墻壁也能避免這八風，所以用它來比喻。也是指四方四維的八風。朝露見到陽光，露水消散，陽光普照，如同止。晞，是乾燥的意思，如同定。止是大慈等等，慈定能對治嗔恨。大明咒如同釋簽。大明咒是般若（Prajna，指智慧），所以能去除邪惡的覺悟，貪淫、恚怒、愚癡、疑惑如同朝露般的惡念。止就是佛等等，唸佛能對治障礙。現在修習于止，如同如法的佛陀。

【English Translation】 English version: It is difficult. It is easy for deceased relatives to cause relatives to leave me, but it is difficult for me to cause relatives to leave me. It is easy for me to cause relatives to leave me, but it is difficult to annex the world and cause the world to perish. It is easy to annex the world and cause the world to perish, but it is difficult to make the people of the world turn away from me. The commentary says, 'Indulge the people of the world, and let them benefit themselves. How can they not turn away from me?' From this, it can be said that Zhuangzi (莊子) simply did not have the wisdom to make others perish, but instead accused others of not making themselves perish, and instead making the people of the world turn away from him. The commentator says that indulgence is not enough to explain perishing. Is the current state of the world due to not indulging? If indulgence is the cause of perishing, then what would not lead to perishing? And why compare and say that this last thing is the most difficult? Therefore, know that what you indulge is not the perishing of others, and what others suffer from perishing has nothing to do with your indulgence. This is just sitting and talking, having words but no action. Now, borrowing language to achieve reason, according to reason, perishing should be understood in all the following sentences. These dharmas are cessation (止). Follow the wishes of the Four Siddharthas (四悉檀, Siddhartha, referring to the Buddha). What dharma (法) is not complete? Cessation possesses the Ten Paramitas (十度, Paramita, referring to the ten practices of a Bodhisattva). In each Paramita, all dharmas are complete. Although good is immeasurable, it does not exceed these ten, so it is the most excellent in generating good. The first six Paramitas can be seen. Because of cessation, etc., cessation is a convenient method of double negation. That is why it is said. Cessation possesses all kinds of wishes and also fulfills the wishes of sentient beings. That is why it is said to be everything. It has the function of removing delusion, so it is called power. This is intermediate wisdom, so it is said to be non-dual. Cessation possesses everything, which is the conclusion. And speaking of the present opportunity, so why separately cultivate? The wall stands still. If a room has four walls, then the eight winds cannot enter. If one obtains cessation, one can be far from the adverse and compliant evil awareness within and without the boundary. The eight winds are just four adverse and four compliant. The eight winds in the book Erya (爾雅) are: south is Kai wind (凱風), east is Gu wind (谷風), north is Liang wind (涼風), west is Tai wind (泰風), from top to bottom is Tui wind (頹風), from bottom to top is Biao wind (飆風), together with fire is Dun wind (杕風, dun), rotating is Xuan wind (旋風). The walls of the room can also avoid these eight winds, so it is used as a metaphor. It also refers to the eight winds of the four directions and four intermediate directions. Morning dew sees the sun, the dew disappears, and the sun shines, like cessation. Xi (晞) means dry, like concentration. Cessation is great compassion, etc. Compassionate concentration can cure anger. The Great Bright Mantra (大明咒) is like releasing a divination stick. The Great Bright Mantra is Prajna (般若, Prajna, referring to wisdom), so it can remove evil awareness, greed, lust, anger, ignorance, and doubt, like the evil thoughts of morning dew. Cessation is the Buddha, etc. Reciting the Buddha can cure obstacles. Now practicing cessation is like the Dharma-abiding Buddha.

治障妙道。阿伽陀及妙良藥。並咒枯起死之術等。並舉能治之止。止即體真等者。用彼釋名中次第之名。以成不思議理。止是佛母等者。實母權父共生佛子。父母相即準上可知。即凈名經意。理體寂照是佛師也。止是佛身即法應二身也。亦可三身具足。因名止果名眼。定慧能嚴今止屬定。故名相好。具一切法故名為藏。為諸法依故名住處。何法不具牒前便宜。何法不除牒前對治。乃是見理故惡滅善生。正覺等者。在因名觀在果名覺。正大遍等。借用果上之稱。能生等者。信戒等五即五分法身。既能生於五分即生善中最。化道大行者。即應病授藥也。能照道者亦取破暗之意。能得寶者除貧苦之惡。但當勤觀開示悟入等者。此四皆是無生觀也。具如疏中約觀心釋故第一義也。次明迴轉者。先序二論中言始終者。二論並以始鈍終利。今言須臾故不同彼。次明自行則止觀並說。亦先標二行。教他以說法為本。故先信后法。自行多在於思惟。故先法后信。前教他中十六番各屬一人。故止觀離明。今自行中並在一人。故止觀合明。又前非不合今非不離(云云)。次樂寂下正釋法行。於四悉中各一止一觀。樂欲中初是止。若欲下觀。並依世界以赴樂欲。以在初故未論過生。故但直舉一止一觀。次其心下明為人等三。皆先明因前生過次

【現代漢語翻譯】現代漢語譯本：治療障礙的妙道，如阿伽陀（萬應靈藥）及其他妙藥，以及使枯木復生的咒術等，並舉出能夠治療的『止』。『止』即是體悟真如等等，這是借用《釋名》中的次第之名，以成就不可思議的道理。『止』是佛母等等，實際上是實母（般若）和權父（方便）共同產生佛子。父母相即的道理可以參照前面的解釋，即《維摩詰經》的含義。理體寂照是佛的老師。『止』是佛身，即法身和應身。也可以說是三身具足。在因地時名為『止』，在果地時名為『眼』。定和慧能夠莊嚴，現在『止』屬於定，所以名為相好。具足一切法，所以名為『藏』。作為諸法的依靠，所以名為『住處』。什麼法不具足？這是針對前面所說的方便。什麼法不去除？這是針對前面所說的對治。這是因為見到真理，所以惡滅善生。『正覺』等等，在因地時名為『觀』，在果地時名為『覺』。『正』、『大』、『遍』等等，是借用果地上的稱謂。『能生』等等，信、戒等五法即是五分法身。既然能夠生出五分法身，就是生出善法中最殊勝的。『化道大行』，就是應病授藥。『能照道』，也是取破除黑暗的意思。『能得寶』，是去除貧窮困苦的惡報。只要勤奮地觀照，開示悟入等等，這四者都是無生觀。具體內容如疏中約觀心解釋，所以是第一義。接下來闡明迴轉。先前在二論中序言中說『始終』，二論都認為開始時遲鈍，最終變得銳利。現在說『須臾』，所以與他們不同。接下來闡明自行，則止觀並說。也先標明二行。教導他人以說法為根本，所以先信后法。自行多在於思惟，所以先法后信。前面教導他人時，十六種方法各自屬於一個人，所以止觀分開說明。現在自行時，都在一個人身上，所以止觀合起來說明。而且前面並非不合，現在並非不離（云云）。接下來『樂寂』下，正式解釋法行。在四悉檀中，各有一個止和一個觀。在樂欲悉檀中，最初是止。『若欲』下是觀。都是依據世界悉檀來滿足樂欲。因為在最初，所以沒有討論過去生，所以只是直接舉出一個止和一個觀。接下來『其心』下，闡明為人等三種悉檀，都是先闡明因，前生過患，然後闡明對治。

【English Translation】 English version: The wonderful path to cure obstacles, such as Agada (panacea) and other wonderful medicines, as well as the art of reviving withered trees with mantras, and also mentioning the 'cessation' that can cure. 'Cessation' is the realization of Suchness, etc., which borrows the names in order from 'Explanation of Names' to achieve inconceivable principles. 'Cessation' is the Buddha-mother, etc., actually the real mother (Prajna) and the expedient father (Upaya) jointly produce the Buddha-child. The principle of the identity of mother and father can be referred to the previous explanation, which is the meaning of the Vimalakirti Sutra. The principle of the essence of stillness and illumination is the teacher of the Buddha. 'Cessation' is the Buddha-body, that is, the Dharma-body and the Response-body. It can also be said that the three bodies are complete. When in the causal stage, it is called 'cessation', and when in the fruition stage, it is called 'eye'. Samadhi and wisdom can adorn, now 'cessation' belongs to Samadhi, so it is called marks and characteristics. Possessing all dharmas, so it is called 'store'. As the reliance of all dharmas, so it is called 'abode'. What dharma is not possessed? This is in response to the previously mentioned expediency. What dharma is not removed? This is in response to the previously mentioned antidote. This is because seeing the truth, so evil is extinguished and good is born. 'Right Enlightenment', etc., when in the causal stage, it is called 'contemplation', and when in the fruition stage, it is called 'enlightenment'. 'Right', 'Great', 'Universal', etc., are borrowed from the terms on the fruition stage. 'Able to generate', etc., faith, precepts, etc., are the five aggregates of the Dharma-body. Since it can generate the five aggregates of the Dharma-body, it is to generate the most excellent of good dharmas. 'Transformation and great practice', is to prescribe medicine according to the illness. 'Able to illuminate the path', also takes the meaning of breaking through darkness. 'Able to obtain treasure', is to remove the evil retribution of poverty and suffering. As long as one diligently contemplates, reveals, instructs, and enters, etc., these four are all unborn contemplation. The specific content is as explained in the commentary about contemplating the mind, so it is the first meaning. Next, explain the turning around. Previously, in the preface of the two treatises, it was said 'beginning and end', both treatises believed that it was slow at the beginning and eventually became sharp. Now it says 'moment', so it is different from them. Next, explain self-practice, then cessation and contemplation are both spoken of. Also first mark the two practices. Teaching others takes speaking the Dharma as the root, so first faith and then Dharma. Self-practice is mostly in thinking, so first Dharma and then faith. In the previous teaching of others, the sixteen methods each belonged to one person, so cessation and contemplation were explained separately. Now in self-practice, they are all in one person, so cessation and contemplation are explained together. Moreover, the previous was not not combined, and the present is not not separated (etc.). Next, under 'Joy of Quietude', formally explain Dharma practice. In the four siddhanthas, there is one cessation and one contemplation each. In the Joy of Desire siddhantha, the first is cessation. 'If desire' below is contemplation. They are all based on the World siddhantha to satisfy desires. Because it is at the beginning, so there is no discussion of past lives, so it is only directly cited one cessation and one contemplation. Next, under 'Its mind', explain the three siddhanthas of being a person, etc., all first explain the cause, the faults of previous lives, and then explain the antidote.

用止觀。初文是因世界中用觀生過。過謂毫善不生。次即當下用止。若凝停下因止生過。次當校計下用觀。若唸唸下對治中一止一觀。初文是因為人中用觀生過。過謂長惡。即當下以止治之。次若靜下用止生過。即當下用觀治之。修止下次第一義中一止一觀。初文雖上治中用止用觀理不開發。初文用止不開。即是過也。本為見理理既不發。故名為過。次即應下用觀令開。次修觀下過生。次宜更下用止令開。信行下。次信行中四悉各一止一觀。初樂欲中亦如前意。但直赴樂欲。明一止一觀。聽觀下次為人中一止一觀。先明生過等。初文生過。即應下聽止令益。或聽下生過。即應下聽觀令益。或時下對治中一止一觀。初聽觀生過。即應下聽止治之。或沉下聽止生過。即當下聽觀治之。或聽下第一義中一止一觀。不語生過。直云豁豁朗朗得益之相。前之三悉如世醫治。此第一義如如來治。故不生過。次迴轉。可見◎複次下相資先標來意。如法行下正示相資之相。若法多信少名信資法。若信多法少名法資信。亦曰正助。初明信資法。既云相資乃是信法二行俱有益也。初止中四悉。言法行者。既信資法。以法為正從法行立名。故云如法行者。初總明信以為能資。冠下四悉。若具廣說應一一悉上皆云隨聞一句乃至皆遣。為避煩文故

標初一句。還坐下法行樂欲。次下有三個又聞。即法行中為人等三。又聞下觀中四悉。信資於法即初二悉有聞觀之言。下二悉略例止可知。破惡即對治。欲悟即第一義問。何不云悟而云欲悟耶。答。此四悉中第一義者。何必證理名第一義。但取非前三悉之相。附理氣分即屬第一義故。前文但云豁豁朗朗等耳。此乃下結信資法。信行下法資信。比前法行可以意知。是為下結法資信。夫心地下結安心意。以總安中唯止唯觀。今以四悉等故云逐愿加以飲食丸散陰陽三雙譬之。一一雙中皆遍前意。合成四悉意也。隨其所愿樂欲也。飲食生善也。丸散對治也。陰陽云見性即第一義也。一種下明偏修之失。故知二師非但止觀偏用。亦乃並無信法等中一止一觀故也。二師引偈並未見正典。各隨一門得入。以自行所稟未遇通途。便以偏門遍令他學。致令學者彼彼相非。若爾。則人天之善尚無。安克至真之妙。故引大經一向服乳。經第三中佛告迦葉。譬如長者(佛也)多有諸牛(教也)。色雖種種(隨機)同共一群(理一)。付放牧人(弘教)令逐水草(被機)。唯為醍醐(常住)不求乳酪(人天二乘)。時放牧人𤚲已自食(弘者自益)。長者命終(佛滅)所有諸牛悉為群賊之所抄掠(盜佛教法)。賊得牛已無有婦女(無慈)。𤚲已自食

(利養)群賊相謂。長者畜牛唯為醍醐不求乳酪。當設何計而得之耶(欽慕)我等無器(非根)雖復得乳無安置處(設復持戒非常住本)復共相謂唯有皮囊可以盛之。(人天陰果)雖有盛處不知鉆搖。漿猶難得況復酪酥(無定慧方便名不知鉆搖。似道尚無況復真常)爾時群賊為醍醐故加之以水(起見)以水多故一切皆失(起見墮惡失人天果)今此二師偏執大理寂照定慧。義當群賊不知鉆搖等。佛何故說種種耶者。引諸四悉重斥偏迷。若就下更歷三種止觀以結前數。言若就者別立之辭。文雖唯頓若更別約次第三觀。則一一各有百二十八。故著若就之言。次第三合故立一心。依前重舉故云又耳。人見三番之後更云一心。便謂頓等三止觀外。更立一心。謂此一心不關前頓。今安心者依前妙境及前妙愿。故前文雲鬚行填愿。則願行相稱。故向安心若總若別。並是圓頓填圓頓愿。更開對於次第三觀。一一觀中皆具前來一百二十八。對本一心乃成四番一百二十八。合五百一十二。人不見之妄生穿鑿。況復空假中三。不異頓漸不定之三。故前不思議未會異名中所發為三觀。觀成為三智。教他為三語。歸宗為三趣。三趣即是頓等三也。以一部文共成一意。尚恐疏漏。豈有潛于結數之中只云一心即令妙行成之於此。此則上下諸文便為繁芿

【現代漢語翻譯】現代漢語譯本（利養）群賊互相商議：『那位長者養牛隻是爲了得到醍醐（最上妙味），並不求乳酪。我們該想什麼辦法才能得到它呢？』（欽慕）我們這些人沒有容器（沒有根器），即使得到了牛奶，也沒有地方安置。（即使持戒，也不是常住的根本）又一起商議說：『只有皮囊可以用來盛放。』（人天有漏的果報）即使有地方盛放，卻不知道如何鉆孔搖動，乳漿尚且難以得到，更何況是酪和酥油（沒有定慧方便，就叫做不知道如何鉆孔搖動。相似的道尚且沒有，更何況是真常）。當時，這群盜賊爲了得到醍醐，就往裡面加水（生起邪見），因為水太多，一切都失去了（生起邪見，墮入惡道，失去人天的果報）。現在這兩位法師偏執于大理寂照定慧。他們的見解就像盜賊一樣，不知道如何鉆孔搖動等等。佛陀為什麼說種種法門呢？這是爲了引導各種根機的人，再次斥責那些偏執的迷惑。如果就下文來說，再經歷三種止觀，來總結前面的數量。『如果就』是另外設立的意思。文句雖然只是頓悟，如果另外按照次第來觀察三種止觀，那麼每一種止觀都有百二十八種法門。所以才用『如果就』這個詞。按照次第三種合起來，所以立一心。依照前面重複舉出，所以說『又』。人們看到三次之後又說一心，就認為在頓悟等三種止觀之外，另外設立一心。認為這個一心與前面的頓悟無關。現在安心的方法是依照前面的妙境以及前面的妙愿，所以前面的經文說『必須修行來填滿願望』，那麼愿和行就相互對應。所以向安心，無論是總的還是別的，都是圓頓來填滿圓頓的願望。進一步開示對於次第的三種觀，每一種觀中都具備前面的一百二十八種法門，對於本來的『一心』來說，就成了四番一百二十八種法門，合起來是五百一十二種。人們沒有看到這一點，就妄自穿鑿附會。更何況空、假、中三種，與頓、漸、不定三種沒有不同。所以前面不可思議的未曾領會異名中所發出的就是三觀，觀成就就是三智，教導他人就是三語，歸宗就是三趣。三趣就是頓、漸、不定三種。用一部經文共同成就一個意思，尚且恐怕有疏漏，哪裡有隱藏在總結的數量之中，只說一心就能使妙行成就的道理呢？如果這樣，那麼上下的經文就成了繁瑣多餘的了。

【English Translation】 English version The (profit-seeking) band of thieves conferred among themselves: 'That elder raises cows only for the sake of tīkṣṇa (醍醐, the finest flavor), not seeking milk or cheese. What plan should we devise to obtain it?' (Admiration) We have no vessel (lacking capacity), even if we obtain milk, there is no place to put it. (Even if upholding precepts, it is not a permanent foundation) They further discussed: 'Only a leather bag can be used to hold it.' (The impermanent fruits of human and heavenly realms) Even if there is a place to hold it, we do not know how to drill and shake it. It is difficult to obtain even the milk, let alone cheese and ghee (without the expedient of samādhi and prajñā, it is called not knowing how to drill and shake. Even a semblance of the path is lacking, let alone true permanence). At that time, the band of thieves, for the sake of tīkṣṇa, added water to it (arising of wrong views). Because there was too much water, everything was lost (arising of wrong views, falling into evil realms, losing the fruits of human and heavenly realms). Now, these two teachers are biased towards the great principles of stillness, illumination, samādhi, and prajñā. Their views are like those of the thieves, not knowing how to drill and shake, etc. Why did the Buddha speak of various dharmas? This is to guide beings of various capacities, again rebuking those who are stubbornly deluded. If we consider the following text, experiencing the three kinds of śamatha-vipassanā again, to summarize the preceding numbers. 'If we consider' is a term for establishing separately. Although the text is only about sudden enlightenment, if we separately consider the three vipassanās in order, then each vipassanā has one hundred and twenty-eight dharmas. Therefore, the term 'if we consider' is used. Combining the three in order, therefore establishing one mind. According to the previous repeated mention, therefore it says 'again'. People, seeing three times and then saying one mind, then think that outside of the three śamatha-vipassanās of sudden enlightenment, etc., another one mind is established. Thinking that this one mind is unrelated to the previous sudden enlightenment. Now, the method of settling the mind is according to the previous wonderful realm and the previous wonderful vow, therefore the previous text says 'must practice to fulfill the vows', then vow and practice correspond to each other. Therefore, directing the mind, whether generally or separately, is all about sudden and complete enlightenment to fulfill the vows of sudden and complete enlightenment. Further elucidating the three vipassanās in order, each vipassanā possesses the preceding one hundred and twenty-eight dharmas, in relation to the original 'one mind', it becomes four times one hundred and twenty-eight dharmas, totaling five hundred and twelve. People do not see this point, and then arbitrarily interpret and speculate. Moreover, the three of emptiness, provisionality, and the middle way are no different from the three of sudden, gradual, and indeterminate. Therefore, the previously inconceivable, uncomprehended different names that were issued are the three vipassanās, the accomplishment of vipassanā is the three wisdoms, teaching others is the three languages, and returning to the source is the three paths. The three paths are the three of sudden, gradual, and indeterminate. Using one scripture to jointly accomplish one meaning, there is still fear of omissions, how can there be hiding within the summarized numbers, only saying one mind can make the wonderful practice accomplished? If so, then the upper and lower texts become cumbersome and superfluous.

。具如卷初及第四第三中撮說文旨。不見此意自失安心。自安既無。教他何在。應從初已來鉤鎖相承橫豎高浚。前後冠帶方成行儀。豈有輒爾立斯異計。如破遍中一一句見。一一品思。塵沙無明皆云信法相資迴轉。即是見品思品無知無明。各六十四番。橫豎不二即是一心。故自他相對亦各須有一百二十八。此云五百一十二番者。且從合說隨諦言之。若作相顯說者。即以次第顯不次第。具如前後諸文料簡。又何但約于不次第義。后立三個一百二十八。只約不可思議一中之三。以為三番。三中之一而為一心。三一共論亦有五百一十二也。問。圓人那得三觀別論。有此信法相資等別。答。如后第六云多入空少入假中等。既許偏入亦可偏觀。又破遍初。無生為首無生即空。空門既爾余門亦然。隨宜乃成七句不同。尚成七番一百二十八。何啻三耶。故知自他皆有七句。若次第觀唯得為三。三悉下判前四悉。雖復五百一十二番。但語信法。或以止觀無不攝盡。為判權實須約四悉。所言世醫等者。借大論中文以成今意。故但屬世諦判為世醫。如世界后復鬚生善。善若不生復須破惡。惡去不去皆須見理。故云三悉差已更生。至第一義縱未無生。於斯必契。故云差已更不復發。況復結云世出世法互相成顯。故一一行皆歷四悉。雖行三悉必

【現代漢語翻譯】現代漢語譯本正如《法華經》卷首和第四卷、第三卷中所概括說明的文旨一樣，如果不能理解其中的含義，就會失去內心的平靜。如果自己都無法安定內心，又如何教導他人呢？應該從一開始就環環相扣、縱橫交錯、由淺入深地學習，前後連貫才能形成完整的體系。怎麼能隨意地提出這種不同的見解呢？就像在破遍中看到一句，就要仔細思考每一品的內容。塵沙般的無明煩惱都說是依靠信法互相資助而回轉的，這就是見品和思品中的無知和無明，各有六十四種。橫向和縱向不是兩個不同的東西，而是一顆心。所以，自己和他人相對而言，也各自需要有一百二十八種。這裡說有五百一十二種，只是從合起來說的，是隨順真諦而言的。如果從現象上來說，就是以次第來顯示不次第。具體內容可以參考前後的各種文章。又何止是侷限於不次第的意義呢？後面設立的三個一百二十八，只是從不可思議的一個整體中的三個方面，作為三種不同的情況。三種情況中的一種，就是一顆心。三種情況一起討論，也有五百一十二種。問：圓教的人怎麼能把三觀分開來討論呢？怎麼會有這種信法相資等區別呢？答：就像後面第六卷所說的，『多入空，少入假』等等。既然允許偏入，也可以偏觀。又如破遍的開頭，以無生為首，無生就是空。空門既然如此，其餘的門也是這樣。隨順情況而形成七句不同，尚且形成七種一百二十八，又何止是三種呢？所以要知道自己和他人都有七句。如果次第觀，只能得到三種。三種全部用來判斷前面的四悉檀（Siddhartha，四種教化方式：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）。雖然有五百一十二種，但只是說信法，或者用止觀（Samatha-vipassana，止禪和觀禪）就能全部涵蓋。爲了判斷權實，必須依據四悉檀。所說的世醫等，是借用《大智度論》中的文字來表達現在的意思。所以只屬於世諦，判斷為世醫。就像在世界悉檀之後，還需要生善。善如果不生，還需要破惡。惡去不去，都需要見到真理。所以說三悉檀有差別之後，會再次產生。到了第一義悉檀，即使還沒有達到無生，也一定會契合。所以說有差別之後，就不會再次發生。更何況最後總結說，世間法和出世間法互相成就和顯現。所以每一行都經歷四悉檀。即使修行三悉檀，也必定

【English Translation】 English version Just as the essence of the text is summarized in the opening of the Lotus Sutra and in the fourth and third volumes, if one cannot understand its meaning, one will lose inner peace. If one cannot settle one's own mind, how can one teach others? One should study from the beginning, interlinking, crisscrossing, and going from shallow to deep, so that the front and back are connected to form a complete system. How can one arbitrarily propose such a different view? Just as seeing a sentence in the 'Breaking Through Universality' section, one must carefully consider the content of each chapter. The countless ignorance and afflictions are said to rely on faith and dharma to mutually assist and revolve, which are the ignorance and afflictions in the 'View' and 'Thought' sections, each with sixty-four kinds. Horizontal and vertical are not two different things, but one mind. Therefore, oneself and others, in relation to each other, each need to have one hundred and twenty-eight kinds. Here it is said that there are five hundred and twelve kinds, but this is only from a combined perspective, following the truth. If speaking from the perspective of phenomena, it is to show non-sequentiality with sequentiality. For specific content, refer to the various articles before and after. Moreover, it is not only limited to the meaning of non-sequentiality. The three hundred and twenty-eights established later are only from the three aspects of an inconceivable whole, as three different situations. One of the three situations is one mind. Discussing the three situations together, there are also five hundred and twelve kinds. Question: How can those of the Perfect Teaching discuss the Three Contemplations (Tri-vidha-samadhi, three kinds of concentration: emptiness, provisional existence, and the mean) separately? How can there be such distinctions as mutual assistance of faith and dharma? Answer: Just as it is said in the sixth volume later, 'Entering emptiness more, entering provisional existence less,' and so on. Since partial entry is allowed, partial contemplation is also possible. Also, like the beginning of 'Breaking Through Universality,' taking non-arising as the head, non-arising is emptiness. Since the gate of emptiness is like this, the other gates are also like this. Following the circumstances, seven different sentences are formed, and seven types of one hundred and twenty-eight are formed, which is more than just three. Therefore, know that oneself and others both have seven sentences. If contemplating sequentially, only three can be obtained. All three are used to judge the previous Four Siddhantas (Siddhartha, four kinds of teaching methods: Lokasiddhanta, Purushasiddhanta, Pratipakshasiddhanta, Paramarthasiddhanta). Although there are five hundred and twelve kinds, it only speaks of faith and dharma, or the Samatha-vipassana (Samatha-vipassana, calming and insight meditation) can cover everything. To judge provisional and real, one must rely on the Four Siddhantas. The so-called worldly doctors, etc., borrow the words from the Mahaprajnaparamita Shastra to express the current meaning. Therefore, it only belongs to the worldly truth and is judged as a worldly doctor. Just like after the Lokasiddhanta, it is also necessary to generate goodness. If goodness does not arise, it is also necessary to break evil. Whether evil goes away or not, it is necessary to see the truth. Therefore, it is said that after the Three Siddhantas have differences, they will arise again. When reaching the Paramarthasiddhanta, even if non-arising has not been reached, it will definitely be in accordance. Therefore, it is said that after there are differences, it will not happen again. What's more, it is finally concluded that worldly and transcendental dharmas mutually accomplish and manifest each other. Therefore, every line experiences the Four Siddhantas. Even if practicing the Three Siddhantas, it must

須見理。若入第一義見理未深。還須更以三悉成之。況復三悉本為期于第一義故。故云相顯。況開權顯實次第四悉。尚皆入于不次第四。況此本是不思議悉四中之三。況不思議中三皆第一義。若離下重示前妙境。為所安處。止觀四悉但是能安之方法耳。若心安下釋疑。疑雲。為一一行者。必須如前諸句安耶。故今釋曰。若心安於諦一句即足。如前總安但安法性。如其不安則置總用別。別中或唯一悉即足。以觀世界即第一義故。或用二句乃至多句。乃至具用六十四番。乃至用多六十四番。故云巧用方便令心得安。一目下舉譬也為逗多人或一人初后故須廣設。若隨其得入則不須多。故云得鳥羅之一目。言一目者。乃據最後入法之言。一生行之豈唯一目。是故或一人用多。或多人用一。況一人始末非一可辨。故下合云如為眾多。一人亦爾。羅者。爾雅云。鳥罟曰羅。兔罟曰第。亦曰罝。眾生下合。捕者陸獵也。逐也。四破法遍者。初略明來意中。初徴起設問。即約上不思議境正設問也。故云法性清凈不合不散等。即是境中一念三千離四性計。是故略云不合不散。合謂一念散謂三千。但眾生下答中意者。約不思議理之與惑。不當一異破不破等。隨迷妄故事須設破。眾生無始全體顛倒誰論多少。但曾解境發心安心。心既未安故云

【現代漢語翻譯】現代漢語譯本須要見到真理。如果進入第一義（paramārtha，最高真理）見理還不深刻，還需要進一步用三種悉檀（siddhānta，成就）來成就它。況且三種悉檀本來就是爲了達到第一義的目的。所以說它們互相顯發。況且開權顯實（kaikriyā-pratyakṣatā，方便法門顯真實法門）的次第和四悉檀，尚且都進入不分次第的境界，何況這本來就是不可思議的悉檀四種中的三種。何況在不可思議中，這三種悉檀都是第一義。如果離開下面重新顯示前面的微妙境界，是爲了安置之處。止觀（śamatha-vipaśyanā，止和觀）的四悉檀只是能夠安置的方法而已。『若心安下』是解釋疑問。疑問是：難道每一位修行者，都必須像前面所說的那些語句一樣來安置嗎？所以現在解釋說：如果心安住在諦（satya，真諦）這一句上就足夠了。像前面所說的總的安置，只是安住在法性（dharmatā，諸法的本性）上。如果心不能安住，那就捨棄總的，而採用個別的。個別之中，或許只用一種悉檀就足夠了，因為觀察世界就是第一義的緣故。或者用兩句，乃至多句，乃至完全用六十四番（指六十四種不同的修行方法），乃至用超過六十四番的方法。所以說巧妙地運用方便，使心能夠得到安穩。『一目下』是舉譬喻，因為要接引眾多人或者一個人，或者初學或者久修，所以需要廣泛地設立方法。如果隨著他們所能進入的途徑，就不需要太多。所以說『得鳥羅之一目』。說『一目』，是就最後進入佛法而言。一生的修行難道只有一目嗎？所以或者一個人用多種方法，或者多個人用一種方法。況且一個人從開始到結束，情況並非一成不變，可以分辨。所以下面總結說，如同爲了眾多人一樣，爲了一個人也是如此。羅（lopa）者，《爾雅》說：『捕鳥的網叫做羅』。捕兔的網叫做第，也叫做罝（jū）。『眾生下合』是總結。捕獵者在陸地上追逐獵物。『四破法遍者』，最初略微說明來意中，首先提出問題，就是針對上面所說不可思議的境界而提出的問題。所以說『法性清凈，不合不散』等等。這就是境界中一念三千（ekacitta-kṣaṇa，一個念頭包含三千世界）的道理，遠離四性（svabhāva，自性）的計度。所以簡略地說『不合不散』。合是指一念，散是指三千。但是『眾生下答中意者』，是說從不可思議的真理與迷惑的關係來說，不應當執著於一異、破不破等等。隨著迷惑顛倒的情況，需要設定破除的方法。眾生從無始以來，完全顛倒，誰去論多少呢？只要曾經理解境界、發起道心、安心修行，心既然還沒有安穩，所以說...

【English Translation】 English version It is necessary to see the truth. If entering the first principle (paramārtha, ultimate truth) and seeing the truth is not yet profound, it is still necessary to further accomplish it with the three siddhantas (siddhānta, accomplishment). Moreover, the three siddhantas are originally intended to achieve the first principle. Therefore, it is said that they manifest each other. Furthermore, the order of opening the provisional and revealing the real (kaikriyā-pratyakṣatā, expedient means revealing the true teaching) and the four siddhantas all enter the realm of non-order, let alone that this is originally three of the four inconceivable siddhantas. Moreover, in the inconceivable, these three are all the first principle. If one leaves the following and re-shows the previous subtle realm, it is for the sake of a place of settlement. The four siddhantas of cessation and contemplation (śamatha-vipaśyanā, calming and insight) are only methods of being able to settle. 『If the mind is settled below』 explains the doubt. The doubt is: Must every practitioner settle in the same way as the previous sentences? Therefore, it is now explained: If the mind is settled in the sentence of truth (satya, truth), that is enough. Like the previous general settlement, it is only settling in the dharma-nature (dharmatā, the nature of all things). If the mind cannot settle, then abandon the general and adopt the individual. Among the individual, perhaps only one siddhanta is enough, because observing the world is the first principle. Or use two sentences, or even many sentences, even using all sixty-four turns (referring to sixty-four different methods of practice), or even using more than sixty-four turns. Therefore, it is said that skillfully using expedient means allows the mind to be at peace. 『Below one eye』 is an analogy, because it is necessary to receive many people or one person, or beginners or long-time practitioners, so it is necessary to widely establish methods. If it follows the path they can enter, then not much is needed. Therefore, it is said 『to obtain one eye of the bird net』. Saying 『one eye』 refers to the final entry into the Dharma. Is there only one eye in a lifetime of practice? Therefore, either one person uses many methods, or many people use one method. Moreover, one person's situation from beginning to end is not constant and can be distinguished. Therefore, the following concludes that, just as it is for many people, it is also the same for one person. Lopa (lopa), the Erya says: 『The net for catching birds is called lopa』. The net for catching rabbits is called di, also called jū. 『Sentient beings below combine』 is a summary. The hunter chases prey on land. 『Those who have completely broken the four dharmas』, in the initial brief explanation of the intention, first raises the question, which is directed at the inconceivable realm mentioned above. Therefore, it is said 『the dharma-nature is pure, neither united nor scattered』 and so on. This is the principle of one thought three thousand (ekacitta-kṣaṇa, one thought contains three thousand worlds) in the realm, far from the calculation of the four natures (svabhāva, self-nature). Therefore, it is briefly said 『neither united nor scattered』. United refers to one thought, scattered refers to three thousand. But 『sentient beings below answer the meaning』, it is said that from the relationship between the inconceivable truth and delusion, one should not be attached to one or different, broken or unbroken, and so on. Depending on the situation of delusion and inversion, it is necessary to set up methods of breaking through. Sentient beings have been completely inverted since beginningless time, who will discuss how much? As long as one has understood the realm, aroused the aspiration for enlightenment, and settled the mind in practice, since the mind has not yet been settled, therefore...

少耳。全未破故故復云破。前以定慧處於法性。故名為安。今以準教四句推責不安之心。故名為破。破非不安安非不破。得名隨事心境唯一。上善巧下約上安心對辨破否。若已安於諦定慧已發。彼即是破。何須至今更須論破。次若未下正明破意。由未安故。若未破故今更論破故云若未相應等也。言有定之慧等者。然安心破遍並是絕待。咸具定慧。今據初心欲入未入。隨事調熟用與不同。或宜有慧之定如前安心。或宜有定之慧如今破遍故從行立名名不虛說。又前安中先推法性以多從定。是故云安。今此破中先準教門義多從慧。是故云破。二文兼具法體無遍。故前信法莫非法性止觀故也。今此無生亦由同體止觀故也。然破法下欲明無生破法之門。且先通舉諸門不同。從廣之狹以指無生。故先列經論所出諸門。謂教行智理。文字即是教為門也。大品四十二字大論廣釋。南嶽大師分為二解。一通約三乘。二別約圓頓。今廢通從頓。大品云。菩薩摩訶衍所謂語等字等。諸字入阿字門。阿字門具一切法。乃至荼字盡諸法邊。究竟窮底不終不生。過荼無字可說。不可說不可盡。一切法如虛空。或觀行下明行為門。三昧是行。大論云。菩薩修三三昧名諸三昧門。能通至實相。是故能為實相作門。若十六行為三三昧門。但為真諦作門。非

【現代漢語翻譯】現代漢語譯本少耳。完全沒有破除，卻又說破除了。之前用定慧安處於法性（Dharmata，一切諸法的真實本性），所以稱為『安』。現在用依據教義的四句來推究責備不安的心，所以稱為『破』。破並非不安，安並非不破。得名隨事，心境唯一。上面善巧地用安心來對應，下面約略地用安心來辨別破除與否。如果已經安於諦定慧已經生髮，那麼就已經破除了，何必到現在還要討論破除呢？接下來『次若未下』正是說明破除的意義。因為沒有安住的緣故。如果未破除，現在更要討論破除，所以說『若未相應等也』。說到『有定之慧等者』，然而安心和破遍都是絕待的（超越相對的），都具備定慧。現在根據初心想要進入但還沒有進入的狀態，隨著情況調整，使用方法不同。或者適合有慧的定，如之前的安心；或者適合有定的慧，如現在的破遍，所以根據行為來立名，名稱不是虛假的。而且之前的安心中，先推究法性，因為多從定，所以說『安』。現在這個破除中，先依據教義，義理多從慧，所以說『破』。兩篇文章兼具法體，沒有遍及。所以之前相信法，沒有不是法性的止觀。現在這個無生，也是由於同體的止觀。然而『破法下』想要說明無生破法的門徑。且先總括各種不同的門徑，從廣到狹來指向無生。所以先列舉經論中出現的各種門徑，即教、行、智、理。文字就是教，是門徑。如《大品般若經》中的四十二個字，《大智度論》廣為解釋。南嶽慧思大師分為兩種解釋：一種是通約三乘（聲聞乘、緣覺乘、菩薩乘），一種是別約圓頓（圓滿頓悟）。現在捨棄通約，採用圓頓。《大品般若經》說：『菩薩摩訶衍，所謂語等字等。諸字入阿字門。阿字門具一切法。乃至荼字盡諸法邊。究竟窮底不終不生。過荼無字可說。不可說不可盡。一切法如虛空。』或者『觀行下』說明行為門徑。三昧是行。《大智度論》說：『菩薩修三三昧，名為諸三昧門，能通至實相，是故能為實相作門。』如果十六行是三三昧門，但只是為真諦（Satya，四聖諦之一，苦集滅道中的滅諦）作門，並非

【English Translation】 English version It is little heard. It has not been broken at all, yet it is said to be broken. Previously, 'settling' was achieved by placing Samadhi (定, meditative concentration) and Prajna (慧, wisdom) in Dharmata (法性, the true nature of all dharmas), hence it is called 'settling'. Now, 'breaking' is achieved by using the four phrases based on teachings to investigate and reproach the unsettled mind, hence it is called 'breaking'. Breaking is not unsettled, and settling is not unbroken. The name is given according to the circumstances, and the mind and境 (state of mind) are one. The above skillfully uses settling to correspond, and the below briefly uses settling to distinguish whether to break or not. If one has already settled in Truth, and Samadhi and Prajna have already arisen, then it has already been broken, why is it still necessary to discuss breaking now? Next, '次若未下' precisely explains the meaning of breaking. Because one has not settled. If it has not been broken, now it is even more necessary to discuss breaking, hence it is said '若未相應等也'. Speaking of '有定之慧等者', however, both settling and pervasive breaking are absolute (超越相對的), both possess Samadhi and Prajna. Now, according to the initial intention to enter but not yet entered state, adjust according to the circumstances, and the methods used are different. Or it is suitable for Samadhi with Prajna, such as the previous settling; or it is suitable for Prajna with Samadhi, such as the current pervasive breaking, so the name is established according to the behavior, and the name is not false. Moreover, in the previous settling, first investigate Dharmata, because it mostly follows Samadhi, hence it is called 'settling'. Now, in this breaking, first based on the teachings, the meaning mostly follows Prajna, hence it is called 'breaking'. The two articles both possess the Dharma body, but do not pervade. Therefore, previously believing in the Dharma, there is no non-Dharmata Samatha-Vipassana (止觀, calming and insight). Now, this non-arising is also due to the same body Samatha-Vipassana. However, '破法下' wants to explain the gateway of non-arising breaking the Dharma. Let's first summarize the various different gateways, from broad to narrow to point to non-arising. Therefore, first list the various gateways that appear in the sutras and treatises, namely teaching, practice, wisdom, and principle. Words are teaching, which is a gateway. Such as the forty-two letters in the Mahaprajnaparamita Sutra (《大品般若經》), the Mahaprajnaparamitasastra (《大智度論》) extensively explains. Master Hui-ssu of Nan-yue divided it into two explanations: one is generally about the Three Vehicles (聲聞乘, Sravaka Vehicle; 緣覺乘, Pratyekabuddha Vehicle; 菩薩乘, Bodhisattva Vehicle), and the other is specifically about the Perfect Sudden (圓頓, complete and sudden enlightenment). Now, abandoning the general, we adopt the Perfect Sudden. The Mahaprajnaparamita Sutra says: 'Bodhisattva Mahayana, so-called words and letters. All letters enter the A-character gate. The A-character gate contains all dharmas. Even the Tu-character exhausts the edge of all dharmas. Ultimately, reaching the bottom, it does not end and does not arise. Beyond Tu, there is no letter to say. Unspeakable and inexhaustible. All dharmas are like empty space.' Or '觀行下' explains the practice gateway. Samadhi is practice. The Mahaprajnaparamitasastra says: 'Bodhisattvas cultivate the three Samadhis, called the gates of all Samadhis, which can lead to reality, therefore they can be the gates to reality.' If the sixteen practices are the gates of the three Samadhis, they are only the gates to Satya (真諦, one of the Four Noble Truths, the cessation of suffering in the Truth of Suffering, Origin, Cessation, and Path), not

今文意。或智慧下以智慧為門(云云)。或理下以理為門(云云)。依教下且生起前所列教等四門次第。教既居初故今依教。復為令知教有功能。能通至於觀智理等。是教光顯。是故生起。三門下明去取。三藏下教中復簡藏等三教。言三藏先破見等者。若佛弟子必先破見或慧行欣厭。或聞善來等成羅漢者。或佛三十四心等。並俱斷也。通教大同。但俱破之言不在佛耳。別但次第從淺至深故云豎遍。且寄教道故云豎遍。依實但斷一十二品。豎尚未遍況復橫耶。言橫不遍者。如初觀見思具攝諸惑。能觀之智攝一切智。位位皆然故云橫遍。別教不爾故須簡之。今不思議下示圓門相。一境一切境指前不思議境。一心一切心指前發心安心。依此論破故名破遍。余門下正明簡意正用圓門。所謂下正列圓門。今于圓門復論去取。理雖相即初心從易。及隨便宜多用無生。故於圓門去三存一。無生門下正示無生橫豎破遍攝法功能。于中先略次廣。初中先明豎門者。初標能通光顯二意。何者下釋。通釋二意。先釋到因。凈名下引證也。凈名大品皆以教門通行至因。並以無生為首。故彼凈名三十二菩薩中。初法自在云。生滅為二不生不滅為不二。不生不滅即圓無生。大品四十二字亦無生居首。故今亦然。文列雖以有門居首。依前諸意且用無生

【現代漢語翻譯】現代漢語譯本現在解釋經文的意義。有些人認為智慧低下的人應該以智慧為入門（此處省略）。有些人認為應該以理為入門（此處省略）。按照教義，應該按照之前列出的教、理、智、行四門的順序來生起。因為『教』排在首位，所以現在依據『教』。而且，爲了讓人知道『教』具有功能，能夠通達觀智和理等，這就是『教』的光顯之處。因此，要生起『教』。『三門下明去取』說明了取捨。『三藏下教中復簡藏等三教』，在『教』中又區分了藏教、通教、別教這三種教。『言三藏先破見等者』，如果佛弟子必定先破除見惑，或者通過慧行欣厭，或者聽聞『善來』等而成為阿羅漢，或者佛陀的三十四心等，都是同時斷除見惑的。通教大體相同，只是『俱破之』的說法不適用于佛。別教只是按照次第從淺到深，所以說是『豎遍』。而且是寄託于教道，所以說是『豎遍』。依據實際情況，只是斷除十二品惑。『豎』尚未遍及，更何況是『橫』呢？『言橫不遍者』，例如初觀時，見思惑全部包含各種迷惑；能觀之智包含一切智。每個位次都是這樣，所以說是『橫遍』。別教不是這樣，所以需要加以區分。『今不思議下示圓門相』，現在展示圓門的相狀。『一境一切境』指的是前面所說的不思議境。『一心一切心』指的是前面所說的發心和安心。依據此論來破除，所以稱為『破遍』。『余門下正明簡意正用圓門』，其餘的門是爲了說明簡擇的意義，真正要用的是圓門。『所謂下正列圓門』，下面正式列出圓門。現在對於圓門再討論取捨。理雖然是相即的，但對於初學者來說，從容易入手。並且隨順方便，多用無生門。所以對於圓門，捨棄三個，保留一個。『無生門下正示無生橫豎破遍攝法功能』，無生門下面正式展示無生門橫豎破遍攝法的功能。其中先略說，后廣說。初中先說明豎門，首先標出能通和光顯兩種意義。『何者下釋』，下面解釋。先解釋『到因』。『凈名下引證也』，引用《維摩詰經》來證明。《維摩詰經》和《大品般若經》都以教門通行至因，並且以無生為首。所以《維摩詰經》三十二菩薩中，初法自在說：『生滅為二，不生不滅為不二』。不生不滅就是圓教的無生。《大品般若經》四十二字門也是無生居首。所以現在也是這樣。經文排列雖然以有門居首，但依據前面的各種意義，暫且使用無生門。

【English Translation】 English version Now, let's explain the meaning of the text. Some believe that those with lesser wisdom should use wisdom as the entry point (omitted here). Others believe that reason should be the entry point (omitted here). According to the teachings, one should arise in the order of the four gates listed earlier: teaching (教, Jiao), reason (理, Li), wisdom (智, Zhi), and practice (行, Xing). Because 'teaching' comes first, we now rely on 'teaching'. Moreover, to make people aware that 'teaching' has the function of leading to contemplative wisdom and reason, this is the brilliance of 'teaching'. Therefore, 'teaching' should be initiated. '三門下明去取' (San Men Xia Ming Qu Qu) clarifies what to accept and discard. '三藏下教中復簡藏等三教' (San Zang Xia Jiao Zhong Fu Jian Zang Deng San Jiao) further distinguishes the three teachings of the Tripitaka (三藏, San Zang), including the storehouse teaching (藏教, Zang Jiao), the common teaching (通教, Tong Jiao), and the distinct teaching (別教, Bie Jiao). '言三藏先破見等者' (Yan San Zang Xian Po Jian Deng Zhe) means that if a Buddhist disciple must first break through the delusions of views (見惑, Jian Huo), or become an Arhat (阿羅漢, A Luohan) through the practice of wisdom and joy/aversion, or the Buddha's thirty-four minds, etc., all delusions are cut off simultaneously. The common teaching is largely the same, except that the statement 'breaking through together' does not apply to the Buddha. The distinct teaching proceeds sequentially from shallow to deep, so it is said to be 'vertical and pervasive' (豎遍, Shu Bian). Moreover, it is based on the path of teaching, so it is said to be 'vertical and pervasive'. According to the actual situation, only twelve grades of delusion are cut off. 'Vertical' has not yet been pervasive, let alone 'horizontal'? '言橫不遍者' (Yan Heng Bu Bian Zhe) means that, for example, in the initial contemplation, all delusions of views and thoughts (見思惑, Jian Si Huo) encompass all kinds of bewilderment; the wisdom of contemplation encompasses all wisdom. Each position is like this, so it is said to be 'horizontal and pervasive' (橫遍, Heng Bian). The distinct teaching is not like this, so it needs to be distinguished. '今不思議下示圓門相' (Jin Bu Si Yi Xia Shi Yuan Men Xiang) now demonstrates the characteristics of the perfect gate (圓門, Yuan Men). '一境一切境' (Yi Jing Yi Qie Jing) refers to the inconceivable realm (不思議境, Bu Si Yi Jing) mentioned earlier. '一心一切心' (Yi Xin Yi Qie Xin) refers to the initial aspiration and peace of mind (發心安心, Fa Xin An Xin) mentioned earlier. Based on this theory to break through, it is called 'breaking through pervasively' (破遍, Po Bian). '余門下正明簡意正用圓門' (Yu Men Xia Zheng Ming Jian Yi Zheng Yong Yuan Men), the remaining gates are to illustrate the meaning of selection, and what is truly to be used is the perfect gate. '所謂下正列圓門' (Suo Wei Xia Zheng Lie Yuan Men), below formally lists the perfect gates. Now, let's discuss the acceptance and rejection of the perfect gate. Although reason is identical, for beginners, start with what is easy. And according to convenience, use the gate of no-birth (無生門, Wu Sheng Men) more often. Therefore, for the perfect gate, discard three and keep one. '無生門下正示無生橫豎破遍攝法功能' (Wu Sheng Men Xia Zheng Shi Wu Sheng Heng Shu Po Bian She Fa Gong Neng), the gate of no-birth below formally demonstrates the function of the gate of no-birth in encompassing the Dharma through horizontal, vertical, breaking through, and pervasiveness. Among them, first briefly, then extensively. The first part first explains the vertical gate, first marking the two meanings of being able to penetrate and being brilliant. '何者下釋' (He Zhe Xia Shi), below explains. First explain 'reaching the cause' (到因, Dao Yin). '凈名下引證也' (Jing Ming Xia Yin Zheng Ye), quoting the Vimalakirti Sutra (維摩詰經, Wei Mo Jie Jing) to prove it. The Vimalakirti Sutra and the Mahaprajnaparamita Sutra (大品般若經, Da Pin Ban Ruo Jing) both use the teaching gate to pass through to the cause, and take no-birth as the head. Therefore, among the thirty-two Bodhisattvas in the Vimalakirti Sutra, the first Dharma Freedom says: 'Birth and death are two, non-birth and non-death are not two'. Non-birth and non-death is the no-birth of the perfect teaching. The forty-two-letter gate of the Mahaprajnaparamita Sutra also has no-birth at the head. So it is now. Although the text arrangement takes the gate of existence as the head, according to the various meanings above, let's temporarily use the gate of no-birth.

。止觀下明止觀能顯。雖有此教必須行顯。故前生起云依教通行。若無教者行無所克。以有教故令行智門通至於理。初住見理外用自在。令無生門一重光顯。故云縱橫無礙觸處皆通。故生起中雲雖無所通。遍通一切。譬如下舉譬也。人謂行人位謂入住。若空有其門教何所被。空有其人行何所稟。稟教行行得至於理。故云有人有位。如人入相門方榮顯。次通果者。初出所通之果即涅槃不生。次定慧俱滿故名不生。智斷俱滿故名不生。故定慧二法至果方滿。大品文者。無生理滿故云不來不去。至佛方名無生故也。法華文意例涅槃可知。止觀下明能顯果。由果滿故。自他依正一切俱滿。巍巍等者。巍巍高出貌。堂堂者爾雅云。堂堂容也。白虎通云。堂堂明也。如月高明即是果智。諸明中最如月在星。灌頂經云。巍巍堂堂如星之月。銷除生死之云。今明果滿能益他也。照十寶山等者。華嚴二十一云。佛子。菩薩十地因於佛智而有差別。如因大地有十寶山。謂雪香軻黎羅仙聖由乾陀。馬耳尼民陀斫迦羅宿慧。並及須彌山。一一皆云王雪集一切藥。香集一切香。軻黎羅集華。仙聖集五通。由乾陀藥叉。馬耳集妙果。尼民陀集龍。斫迦羅自在。宿慧集修羅。須彌集諸天。言自在者。謂諸大力。即以十山所集功能。對於十地。初地已上

心證佛智階降不同。唯佛能知。此地亦爾。故云因於佛智而有十地。今文用喻與經稍別。經以十山譬於十地。十山依地地喻智果。今亦以十山喻於十地。月喻佛智。下照十山譬佛果智起于諸地。故合喻云。功高十地。影臨四海喻起應也。果亦下合也。汲引四機者。水如機影如應。四教四門四悉並是垂應設教。金光明經佛禮骨塔者。新譯第十云。爾時世尊為諸大眾說十千天子本緣已。于座上結跏趺坐。告諸比丘。汝等樂見菩薩本身已不。諸比丘言。我等樂見。爾時世尊即以百福莊嚴手按地。即便開裂。有七寶制多忽然踴出。眾寶莊嚴爾時世尊即從座起。作禮右繞還就本座。告阿難言。汝開塔戶。阿難如教開已見七寶函。見有舍利白如珂雪。告諸比丘。汝等禮拜菩薩本身。阿難白佛。如來世尊出過一切。為諸有情之所恭敬。何因緣故禮此身骨。佛告阿難。由此速能證得菩提。為報法恩我今敬禮。因為大眾說薩埵本緣。彼薩埵者即我身是。故知佛地因果由止觀教。雖得佛果敬稟教身。是故佛今而禮身骨。無生下次明橫攝。此即先結前生后。大品下正示橫門。問。前無生豎門。亦見四十二字之初。何故而今乃以字門為橫。答。前于無生一門豎入。故有因果相望淺深。所以名豎。今以二十四字各各相望。已自成橫。又各各攝於四

【現代漢語翻譯】現代漢語譯本心證佛智的階位高低不同，只有佛才能完全瞭解。此地也是如此。所以說，十地是基於佛智而建立的。現在的文中所用的比喻與經文略有不同。經文中用十座山來比喻十地，十山依據地勢，地勢比喻智慧的果實。現在也用十座山來比喻十地，月亮比喻佛智。月光照耀十山，比喻佛的果地智慧從各個地生起。所以合起來比喻說，功德高過十地，月影照臨四海，比喻佛的應化示現。果地也是向下普應的。『汲引四機』，水好比佛的教化，月影好比佛的應身。四教、四門、四悉檀，都是佛垂跡應化，設施教化的方便。關於《金光明經》中佛禮拜骨塔這件事，《金光明經》新譯本第十卷記載：『當時，世尊為大眾宣說了十千天子的本生因緣之後，就在座位上結跏趺坐，告訴各位比丘：你們想看菩薩的真身嗎？』比丘們回答說：『我們很想看。』當時，世尊就用具有百福莊嚴的手按住地面，地面立刻裂開，出現一座用七寶製成的佛塔，用各種珍寶裝飾。當時世尊就從座位上起身，向佛塔作禮，然後右繞佛塔，回到原來的座位上，告訴阿難說：『你打開塔門。』阿難按照佛的教導打開塔門，看見一個七寶函，裡面有舍利，潔白如珂雪。佛告訴各位比丘：『你們禮拜菩薩的真身。』阿難問佛：『如來世尊超越一切，為一切眾生所恭敬，為什麼還要禮拜這身骨舍利呢？』佛告訴阿難：『因為禮拜舍利能夠迅速證得菩提，爲了報答佛法的恩德，我現在恭敬禮拜。』佛又為大眾宣說了薩埵（Sattva）的本生因緣，那位薩埵就是我的前身。』由此可知，佛地的因果是由止觀教法而來。即使證得了佛果，仍然恭敬稟承教法之身。所以佛現在才禮拜身骨舍利。『無生』以下說明橫向的攝取。這裡是先總結前面，然後引出後面。『大品』以下正式闡述橫門。問：前面『無生』的豎門，也看到了四十二字的開端，為什麼現在才用字門作為橫門呢？答：前面是從『無生』一門豎直進入，所以有因果相望的深淺次第，因此稱為豎。現在用二十四字各自互相觀照，就已經自然形成了橫向的聯繫。而且每個字都各自包含著四...

【English Translation】 English version The stages of enlightened wisdom (Buddha-jnana) attained through inner realization vary; only the Buddha can fully comprehend them. This place (the current context) is also the same. Therefore, it is said that the Ten Grounds (Dashabhumi) are based on Buddha-jnana. The analogy used in this text differs slightly from the sutras. The sutras use ten mountains to represent the Ten Grounds, with the mountains corresponding to the land, and the land symbolizing the fruit of wisdom. Here, ten mountains are also used to represent the Ten Grounds, and the moon symbolizes Buddha-jnana. The moonlight illuminating the ten mountains symbolizes the wisdom of the Buddha's fruition arising from all the grounds. Therefore, the combined analogy says, 'Merit surpasses the Ten Grounds, and the shadow reaches the four seas,' symbolizing the manifestation of the Buddha's response. The fruition also extends downwards. 'Drawing out the four opportunities' means that water is like the Buddha's teachings, and the shadow is like the Buddha's response body. The Four Teachings, Four Doors, and Four Siddhanthas are all expedient means of the Buddha's manifestation and teaching. Regarding the Buddha's bowing to the bone stupa in the Suvarnaprabhasottama Sutra (Golden Light Sutra), the newly translated tenth chapter states: 'At that time, the World Honored One, after explaining the past lives of the ten thousand devaputras (heavenly beings) to the assembly, sat in the lotus position on his seat and told the bhikshus (monks): 'Do you wish to see the true body of the Bodhisattva?' The bhikshus replied: 'We wish to see it.' At that time, the World Honored One pressed the ground with his hand adorned with a hundred blessings, and the ground immediately split open, revealing a stupa made of seven jewels, adorned with various treasures. Then the World Honored One rose from his seat, paid homage to the stupa, circumambulated it to the right, and returned to his original seat, telling Ananda: 'Open the door of the stupa.' Ananda opened the door as instructed and saw a seven-jeweled casket containing relics as white as conch shells. The Buddha told the bhikshus: 'Pay homage to the true body of the Bodhisattva.' Ananda asked the Buddha: 'The Tathagata (Thus Come One), the World Honored One, transcends everything and is revered by all sentient beings. Why does he bow to these bone relics?' The Buddha told Ananda: 'Because bowing to the relics can quickly attain Bodhi (enlightenment), and to repay the kindness of the Dharma (teachings), I now respectfully bow.' The Buddha then explained to the assembly the past life of Sattva (a Bodhisattva), saying, 'That Sattva was my former self.' From this, it is known that the cause and effect of the Buddha-ground come from the teachings of Shamatha-Vipassana (calm abiding and insight meditation). Even after attaining Buddhahood, one still respectfully receives the body of the teachings. Therefore, the Buddha now bows to the bone relics. 'No-birth' (Anutpada) below explains the horizontal integration. This first summarizes the previous and then introduces the following. 'Mahaprajnaparamita Sutra' (Great Perfection of Wisdom Sutra) below formally expounds the horizontal gate. Question: In the previous vertical gate of 'no-birth,' the beginning of the forty-two letters was also seen. Why is the letter gate now used as a horizontal gate? Answer: Previously, one entered vertically through the one gate of 'no-birth,' so there were shallow and deep stages of cause and effect, hence it is called vertical. Now, with the twenty-four letters each contemplating each other, a horizontal connection is naturally formed. Moreover, each letter encompasses the four...

十二字。則一一字中所攝又橫。故知橫豎備攝其中。此亦非橫非豎而論橫豎。此意下欲廣示相釋義功能。故先提起。但云因果橫豎無生意猶難見。是故更須約佛藏等。今此文中釋佛藏義。先事次觀。事釋中先正引經以明外用。次合無生門。言外用者。經上捲雲。無名相中假名相說。皆是如來不思議力。譬如有人嚼須彌山飛行虛空。石筏渡海。負四天下及須彌山。蚊腳為梯登至梵宮。劫盡燒時。一唾劫火即滅。一吹世界即成。以藕絲懸須彌山。手接四天下雨。如來所說一切諸法。無相無為無生無滅。令人信解甚為難有。甚為希有。若少有所得與佛法僧諍。入于邪道不聽出家受戒。飲一杯水。當知經明無生外用。以顯妙理因果無生。是則不了一體三寶常住。不聽出家。言不聽者。若不解此戒不具足。此即同前第三卷末勝鬘后解。彼經下內合無生者。吹唾只是智斷之用。智斷不二故吹唾同時。若有自言得無生者。請驗外用。須識下次明觀心釋佛藏義。觀心即是修智斷因。是故更須約觀心釋。一剎那起名一眾生。即起即滅名為一期。唸唸之中恒起三毒。即當劫盡三災義也。三毒貪為首。三災火為端。以不思議止觀。觀此三毒(云云)。◎

止觀輔行傳弘決卷第五之四

止觀輔行傳弘決卷第五之五

唐毗陵沙

【現代漢語翻譯】現代漢語譯本：十二個字，那麼每一個字中所包含的又橫向展開。因此可知橫向和豎向都完備地包含在其中。這也不是在非橫非豎的情況下討論橫向和豎向。這層意思下面想要廣泛地展示相釋義的功能，所以先提出來。但如果只說因果橫豎沒有意義，仍然難以理解。因此更需要結合佛藏等來解釋。現在這段文字中解釋佛藏的意義，先從事相入手，再到觀心。事相解釋中，先正式引用經文來闡明外在作用，然後結合無生門。說到外在作用，經文上卷說：『在沒有名相之中假借名相來說，都是如來不可思議的力量。』譬如有人咀嚼須彌山在虛空中飛行，用石筏渡海，揹負四大部洲和須彌山，蚊子的腳作為梯子登上梵天宮，劫盡燃燒時，一口唾沫就能熄滅劫火，一口氣吹出世界就能形成，用藕絲懸掛須彌山，用手接住四大部洲的雨。如來說的一切諸法，無相無為無生無滅，令人信解非常難得，非常稀有。如果稍微有所得就與佛法僧諍論，就會進入邪道，不聽許出家受戒。飲一杯水，應當知道經文闡明了無生的外在作用，以此來顯現妙理因果無生。這樣就是不瞭解一體三寶常住，不聽許出家。』這裡說的不聽許，是指如果不理解這個，戒律就不具足。這和前面第三卷末尾勝鬘夫人的解釋相同。那部經的下面內在結合無生，吹氣和唾沫只是智和斷的作用。智和斷不是二元對立的，所以吹氣和唾沫是同時發生的。如果有人自己說證得了無生，請驗證他的外在作用。必須認識到下面說明觀心解釋佛藏的意義。觀心就是修習智斷之因。因此更需要結合觀心來解釋。一剎那生起名為一個眾生，即生起即滅名為一期。唸唸之中恒常生起三毒，就相當於劫盡三災的意義。三毒以貪為首，三災以火為端。用不可思議的止觀，觀察這三毒（以下省略）。《止觀輔行傳弘決》卷第五之四《止觀輔行傳弘決》卷第五之五唐毗陵沙門湛然述

【English Translation】 English version: Twelve words, then each word contains and expands horizontally. Therefore, it can be known that both horizontal and vertical aspects are completely contained within them. This is not discussing horizontal and vertical in a non-horizontal and non-vertical context. This meaning is brought up first because it intends to broadly demonstrate the function of explaining meaning through phases. However, if it is only said that cause and effect, horizontal and vertical, have no meaning, it is still difficult to understand. Therefore, it is necessary to explain it in relation to the Buddha-nature (Fotzang) and so on. Now, this passage explains the meaning of the Buddha-nature, starting with phenomena (Shi Xiang) and then moving to contemplation (Guan Xin). In the explanation of phenomena, first, the sutra is formally quoted to clarify the external function, and then it is combined with the gate of non-origination (Wu Sheng Men). Speaking of the external function, the upper volume of the sutra says: 'In the absence of names and forms, using provisional names and forms to speak is all the inconceivable power of the Tathagata (Rulai).' For example, someone chews Mount Sumeru (Xumi Shan) and flies in the void, crosses the sea with a stone raft, carries the four continents (Si Da Bu Zhou) and Mount Sumeru on their back, uses the foot of a mosquito as a ladder to ascend to the Brahma Palace (Fan Gong), and when the kalpa (Jie) is exhausted and burning, a single spit can extinguish the fire of the kalpa, and a single breath can create a world. Using lotus silk to suspend Mount Sumeru, using hands to catch the rain of the four continents. All the dharmas (Zhu Fa) spoken by the Tathagata are without form, without action, without origination, and without cessation, making it very difficult and rare for people to believe and understand. If one gains a little and argues with the Buddha, Dharma, and Sangha, one will enter a heretical path and will not be allowed to leave home and receive precepts. Drinking a cup of water, one should know that the sutra clarifies the external function of non-origination, thereby revealing the wonderful principle of cause and effect being non-origination. In this way, one does not understand the permanence of the unified Three Jewels (San Bao), and is not allowed to leave home.' Here, 'not allowed' means that if one does not understand this, the precepts are not complete. This is the same as the explanation of Lady Srimala (Sheng Man) at the end of the third volume. The lower part of that sutra internally combines with non-origination, blowing and spitting are only the functions of wisdom (Zhi) and severance (Duan). Wisdom and severance are not dualistic, so blowing and spitting occur simultaneously. If someone claims to have attained non-origination, please verify their external function. It is necessary to recognize that the following explains the meaning of the Buddha-nature through contemplation. Contemplation is cultivating the cause of wisdom and severance. Therefore, it is necessary to explain it in relation to contemplation. A single moment of arising is called a sentient being (Zhong Sheng), and arising and ceasing immediately is called a lifetime (Yi Qi). In every thought, the three poisons (San Du) constantly arise, which is equivalent to the meaning of the three calamities (San Zai) at the end of the kalpa. Greed is the head of the three poisons, and fire is the beginning of the three calamities. Use the inconceivable cessation and contemplation (Zhi Guan) to observe these three poisons (omitted below). Commentary on the Great Concentration and Insight, Volume 5, Part 4 Commentary on the Great Concentration and Insight, Volume 5, Part 5 Composed by the Tang Dynasty Bhiksu Zhanran of Piling

門湛然述

◎大經下以涅槃釋義。然無生義散在諸教。名相委悉不過大經。故引四句六句釋無生義。不出自他智斷能所事理思議不思議。悉無生也。即是因果光揚能顯義也。並在第十九經也。初釋四句言不聞聞一句。有種種義者。經初列不聞聞等四句。次以不生生等四句。釋不聞聞等。復以不至至等四句。釋不生生等。故云不聞聞等有種種義。今處中說又順無生。故用不生生等釋無生義。然古人以不聞聞不生生等四句在前。下一一但是轉釋而已。故多釋不聞聞等四句。余句但例。有云。聞不聞即俗而真。不聞聞是即真而俗。聞聞但俗。不聞不聞但真。又云。不聞聞從真起應。聞不聞攝應還本。不聞不聞法身凝然。聞聞是應跡不已。不生生等古亦多解。興皇以雪山偈銷。不生生是諸行無常。生不生是是生滅法。生生是生滅滅已。不生不生是寂滅為樂。又將四出偈銷。言四出者此偈四處出之。古人名為涅槃四柱。謂九十五二十五二十六。不生生本無今有。生不生本有今無。生生三世有法不生不生無有是處。又云。如來證涅槃等四句對之。章安云。準下文云我因是事即得解於一句半句。得見佛性入于涅槃。當知並是見佛性句。不聞聞了因性。聞不聞緣因性。不聞不聞正因性。聞聞境界性。例此以釋不生生等。亦應可見

【現代漢語翻譯】現代漢語譯本門湛然闡述：《大經》（指《涅槃經》）以下用涅槃來解釋意義。然而，『無生』的意義散佈在各種教義之中。名相的詳細程度沒有超過《大經》的。所以引用四句、六句來解釋『無生』的意義，不出自『自』、『他』、『智』、『斷』、『能』、『所』、『事』、『理』、『思議』、『不思議』的範疇，一切都是『無生』的。這也就是因果光揚，能夠顯現意義。這些都在第十九經中。最初解釋四句，說『不聞聞』一句，有種種意義。經文最初列出『不聞』、『聞』等四句，接著用『不生』、『生』等四句，解釋『不聞』、『聞』等。又用『不至』、『至』等四句，解釋『不生』、『生』等。所以說『不聞聞』等有種種意義。現在取其中道來說，又順應『無生』的道理，所以用『不生生』等來解釋『無生』的意義。然而古人認為『不聞聞』、『不生生』等四句在前，下面一一都只是轉述而已。所以多解釋『不聞聞』等四句，其餘的句子只是舉例。有人說，『聞不聞』是俗諦而真諦，『不聞聞』是即真諦而俗諦，『聞聞』只是俗諦，『不聞不聞』只是真諦。又有人說，『不聞聞』是從真起應，『聞不聞』是攝應還本，『不聞不聞』是法身凝然，『聞聞』是應跡不已。『不生生』等，古人也有很多解釋。興皇用雪山偈來解釋，『不生生』是諸行無常，『生不生』是生滅法，『生生』是生滅滅已，『不生不生』是寂滅為樂。又將四出偈來解釋。所說的『四出』，是指這首偈在四個地方出現。古人稱之為涅槃四柱，指的是九十五、二十五、二十六（指《涅槃經》中的相關章節）。『不生生』是本無今有，『生不生』是本有今無，『生生』是三世有法，『不生不生』是沒有這種道理。又有人說，用如來證涅槃等四句來對應。章安說，根據下文所說『我因是事，即得解於一句半句，得見佛性，入于涅槃』，應當知道都是見佛性的句子。『不聞聞』是了因性，『聞不聞』是緣因性，『不聞不聞』是正因性，『聞聞』是境界性。依照這個例子來解釋『不生生』等，也應該是可以理解的。

【English Translation】 English version Commentary by Zhanran: The Nirvana Sutra (Dajing) uses Nirvana to explain its meaning. However, the meaning of 'no-birth' (wusheng) is scattered throughout various teachings. The detailed terminology does not surpass the Nirvana Sutra. Therefore, four lines and six lines are cited to explain the meaning of 'no-birth,' which does not fall outside the scope of 'self,' 'other,' 'wisdom' (zhi), 'severance' (duan), 'ability' (neng), 'that which is acted upon' (suo), 'events' (shi), 'principles' (li), 'conceivable' (siyi), and 'inconceivable' (busiyi). Everything is 'no-birth.' This is also the light of cause and effect shining forth, capable of revealing meaning. These are all in the nineteenth chapter. Initially, explaining the four lines, saying the line 'not-hearing hearing' has various meanings. The sutra initially lists the four lines of 'not-hearing,' 'hearing,' etc., then uses the four lines of 'not-birth,' 'birth,' etc., to explain 'not-hearing,' 'hearing,' etc. It further uses the four lines of 'not-arriving,' 'arriving,' etc., to explain 'not-birth,' 'birth,' etc. Therefore, it is said that 'not-hearing hearing,' etc., have various meanings. Now, taking the middle path to speak, and also in accordance with the principle of 'no-birth,' therefore 'not-birth birth,' etc., are used to explain the meaning of 'no-birth.' However, the ancients considered the four lines of 'not-hearing hearing,' 'not-birth birth,' etc., to be in the forefront, and everything below is merely a re-explanation. Therefore, they mostly explain the four lines of 'not-hearing hearing,' etc., with the remaining lines being just examples. Some say that 'hearing not-hearing' is the mundane that is true, 'not-hearing hearing' is the true that is mundane, 'hearing hearing' is merely mundane, and 'not-hearing not-hearing' is merely true. Others say that 'not-hearing hearing' arises from the true to respond, 'hearing not-hearing' gathers the response and returns to the origin, 'not-hearing not-hearing' is the Dharmakaya (fǎshēn) solidified, and 'hearing hearing' is the traces of response unceasing. The ancients also had many explanations for 'not-birth birth,' etc. Xinghuang used the Snow Mountain verse to explain it: 'not-birth birth' is the impermanence of all phenomena, 'birth not-birth' is the law of arising and ceasing, 'birth birth' is the cessation of arising and ceasing, and 'not-birth not-birth' is Nirvana (jìmiè) as bliss. He also used the four-emergence verse to explain it. The so-called 'four-emergence' refers to this verse appearing in four places. The ancients called it the four pillars of Nirvana, referring to ninety-five, twenty-five, and twenty-six (referring to relevant chapters in the Nirvana Sutra). 'Not-birth birth' is originally non-existent, now existent; 'birth not-birth' is originally existent, now non-existent; 'birth birth' is the law of existence in the three times; 'not-birth not-birth' is that there is no such principle. Others say to correspond with the four lines such as the Tathagata (Rúlái) realizing Nirvana. Zhang'an said, according to the following text saying 'Because of this matter, I immediately understood one and a half lines, and was able to see the Buddha-nature and enter Nirvana,' it should be known that they are all lines of seeing the Buddha-nature. 'Not-hearing hearing' is the cause of understanding nature, 'hearing not-hearing' is the condition cause nature, 'not-hearing not-hearing' is the primary cause nature, and 'hearing hearing' is the realm nature. Following this example to explain 'not-birth birth,' etc., should also be understandable.

。雖古多釋未會經旨。依章安解復是一途章安云。並不如此智斷因果俱無生也。但為銷經別作一途。彼經佛欲說此不聞聞等。放光照於十方世界。時東方有琉璃光菩薩。初來之時。一切大眾非青見青。乃至非白見白等。諸菩薩等見此光明。皆相問言。此是何光。皆默不答。次問文殊。文殊答言。光明者即是智慧。智慧者即是常住。乃至即是如來即是大慈。佛言。汝今莫入甚深第一義定。應以世俗而為解釋。文殊言。東方去此二十恒沙有世界名滿月。彼有菩薩名琉璃光。于彼見光而問彼佛。彼佛答言。西方去此二十恒沙有世界名娑婆。佛名釋迦。為諸菩薩說不聞聞等。彼菩薩而白彼佛。欲來此聽不聞聞等。從彼發來先現此相。如古諸釋各自一途。將何以表光召之旨。將何以生十方大疑。將無枉辱彼佛遣命。何足以補遠來之情。偈雖廣攝諸師意略。故知不可聊爾而釋。欲了此文須曉大師用經文意。若釋余文及下為他。則以生生居初用對四教。以隨生等義便故也。此中銷經釋無生義。是故具依經文次第。初列四句。次案此下略舉攝相。不生生者自行因也。即初住位。不生不生自行果也。位在妙覺。生不生者即化他能。生生者即化他所。若不爾者。何名為遍。故破遍門義同一部。一部只是自他因果能所故也。不生生者下次釋四

【現代漢語翻譯】現代漢語譯本：雖然古代很多解釋都沒有領會經文的旨意，依照章安的解釋又是另一條路。章安說，並非如此，智慧、決斷、因果都無生。只是爲了消解經文而另闢蹊徑。那部經中，佛想要說『不聞聞』等，（於是）放出光明照耀十方世界。當時東方有位琉璃光菩薩（Bhaisajyaguru-prabha，藥師光菩薩），剛來的時候，一切大眾不是看見青色而認為是青色，乃至不是看見白色而認為是白色等等。諸位菩薩等看見這光明，都互相詢問說：『這是什麼光？』都沉默不語。接著問文殊（Manjusri，智慧的象徵）。文殊回答說：『光明就是智慧，智慧就是常住，乃至就是如來（Tathagata，佛的稱號），就是大慈。』佛說：『你們現在不要進入甚深第一義定（paramārtha-satya，勝義諦），應該用世俗諦（saṃvṛti-satya）來解釋。』文殊說：『東方距離這裡二十恒河沙數的世界，有個世界名叫滿月。那裡有位菩薩名叫琉璃光。他在那裡看見光明而問那裡的佛。那裡的佛回答說：『西方距離這裡二十恒河沙數的世界，有個世界名叫娑婆（Saha，我們所處的世界）。佛名叫釋迦（Sakyamuni，佛教創始人），為諸位菩薩說『不聞聞』等。』那位菩薩稟告那裡的佛，想要來這裡聽『不聞聞』等。從那裡出發，先顯現這個徵兆。』像古代的各種解釋各自一條路，用什麼來表示光明召喚的旨意？用什麼來產生十方的大疑惑？豈不是白白辜負了那位佛派遣的使命？又用什麼來彌補遠道而來的情意？偈頌雖然廣泛地概括了各位法師的意略，所以知道不能隨便地……瞭解這段文字必須明白大師運用經文的用意。如果解釋其他文字以及下文是爲了他人，那麼就用『生生』居初來對應四教（catvāri-śikṣā，四種教義），用『隨生』等義是爲了方便的緣故。這裡消解經文解釋無生義，所以完全依照經文的次第。首先列出四句，其次根據這四句略微舉出攝相。『不生生』是自行因，即初住位（prathama-bhūmi，菩薩修行階位的第一階段）。『不生不生』是自行果，位在妙覺（samyak-saṃbodhi，完美的覺悟）。『生不生』是化他能，『生生』是化他所。如果不是這樣，怎麼能稱為『遍』？所以破遍門的意義與《一部》（Eka-yāna，一乘）相同。《一部》只是自他因果能所的緣故。『不生生』以下解釋四句。

【English Translation】 English version: Although many ancient interpretations did not grasp the essence of the sutra, following the interpretation of Zhang'an is another path. Zhang'an said, 'It is not like that; wisdom, discernment, cause, and effect are all without arising.' It is merely to resolve the sutra by creating a separate path. In that sutra, the Buddha wanted to speak of 'non-hearing hearing' and so on, (and thus) emitted light illuminating the ten directions. At that time, in the east, there was a Bhaisajyaguru-prabha Bodhisattva (琉璃光菩薩, Medicine Buddha Radiance Bodhisattva). When he first arrived, all the assembly did not see blue and think it was blue, nor did they see white and think it was white, and so on. The Bodhisattvas, seeing this light, all asked each other, 'What is this light?' They were all silent. Then they asked Manjusri (文殊, the Bodhisattva of Wisdom). Manjusri replied, 'Light is wisdom, wisdom is permanence, and even the Tathagata (如來, 'Thus Come One', an epithet of the Buddha) is great compassion.' The Buddha said, 'You should not now enter the profound first principle samadhi (甚深第一義定, the ultimate truth samadhi); you should explain it with conventional truth (世俗諦).' Manjusri said, 'Twenty Ganges sands away to the east, there is a world called Full Moon. There is a Bodhisattva named Bhaisajyaguru-prabha there. He saw the light there and asked the Buddha there. The Buddha there replied, 'Twenty Ganges sands away to the west, there is a world called Saha (娑婆, the world we inhabit). The Buddha is named Sakyamuni (釋迦, the founder of Buddhism), and he is speaking of 'non-hearing hearing' and so on to the Bodhisattvas.' That Bodhisattva reported to that Buddha, wanting to come here to hear 'non-hearing hearing' and so on. Starting from there, this sign first appeared.' Like the various ancient interpretations, each on its own path, what can be used to represent the meaning of the light's summons? What can be used to generate great doubts in the ten directions? Wouldn't it be in vain to disappoint the mission sent by that Buddha? And what can be used to compensate for the feelings of coming from afar? Although the verses broadly encompass the intentions of the various masters, it is known that it cannot be done casually... To understand this passage, one must understand the master's intention in using the sutra's words. If explaining other words and the following text is for others, then use 'arising arising' as the beginning to correspond to the four teachings (四教, catvāri-śikṣā). Using the meaning of 'following arising' and so on is for the sake of convenience. Here, resolving the sutra explains the meaning of non-arising, so it completely follows the order of the sutra. First, list the four sentences, and then, based on these four sentences, briefly mention the collected aspects. 'Non-arising arising' is the cause of self-cultivation, which is the first dwelling stage (初住位, prathama-bhūmi, the first stage of a Bodhisattva's path). 'Non-arising non-arising' is the fruit of self-cultivation, which is the stage of perfect enlightenment (妙覺, samyak-saṃbodhi). 'Arising non-arising' is the ability to transform others, and 'arising arising' is what is transformed by others. If it is not like this, how can it be called 'pervasive'? Therefore, the meaning of breaking the pervasive gate is the same as the Eka-yāna (一部, One Vehicle). The Eka-yāna is only the cause, effect, ability, and object of self and others. 'Non-arising arising' and below explain the four sentences.

句。自為四文。然諸句中凡云經釋。並是大經佛自釋也。凡云今解。即是大師釋佛所解。皆引佛藏吹唾結之。初句闕結義亦應有。初不生生者。牒經初句。安住下經解也。今解下大師釋也。欲明所安故先釋世諦。次明能安故后釋安住。理本不二非共非離。約事且云無明共等。能生所生能安所安亦復如是。以止觀安故世諦方成不思議境。安即觀也。此觀初成名觀行位。以圓觀解托於世諦。觀是聖孕。聖托胎故名托聖胎。又聖種中生名托聖胎。若入初住名出聖胎。聖出胎故名出聖胎。從聖生故名出聖胎。契一分理故言不見。不見即不生智德成也。此釋不生。獲佛知見下次釋生字。論云下引論證者。諸法即是無明世諦。般若生是佛知見開。此說下結示。經釋不生不生下牒第二句也。次不生不生下經解也。名大涅槃總標也。生相下釋兩不生。生相盡故即智斷德滿。修道得故明果由因契。今解下大師釋。二德已圓釋生相盡。即指妙覺為寂滅果。因果下以佛藏結。結謂結同。經釋下列第三句。世諦下經解也。今解下大師釋也。由無明故與法性合出生諸法。故名無明以為根本。但破根本諸法不生。死是不生之異名耳。此釋下重明此句所用義旨。以此斷德釋初智德。若無斷德智不成就。是故須以斷德釋智。若初句中智德成即初句中下生

【現代漢語翻譯】現代漢語譯本：句。『自為四文』，是指經文字身份為四個部分。然而，這些句子中凡是標明『經釋』的，都是《大經》中佛陀親自解釋的。凡是標明『今解』的，就是天臺大師解釋佛陀所解釋的內容。這些解釋都引用了佛藏中的精髓。第一句缺少總結性的解釋，但也應該有。『初不生生者』，是照應經文的第一句。『安住下經解也』，是指下面的經文解釋『安住』。『今解下大師釋也』，是指下面的內容是天臺大師的解釋。爲了闡明所安立的境界，所以先解釋世諦。然後闡明能安立的力量，所以後解釋『安住』。真理的本質是不二的，既不是共同存在，也不是相互分離。從現象上來說，暫且說無明是共同存在的等等。能生和所生，能安和所安，也是如此。因為用止觀來安立，所以世諦才能成為不可思議的境界。『安』就是觀。這種觀最初成就，名為觀行位。用圓頓之觀來理解和依託於世諦。觀是聖人的胚胎，聖人依託於此，所以名為『托聖胎』。又從聖人的種子中產生，名為『托聖胎』。如果進入初住位，名為『出聖胎』。聖人從胎中出來，所以名為『出聖胎』。從聖人而生，所以名為『出聖胎』。契合了一分真理，所以說『不見』。『不見』就是不生，智德成就。這是對『不生』的解釋。『獲佛知見下』，是解釋『生』字。『論云下引論證者』，是引用論典來證明。諸法就是無明世諦，般若生起就是佛的知見開啟。『此說下結示』，是總結並揭示。『經釋不生不生下』，是照應第二句經文。『次不生不生下經解也』，是下面的經文解釋。『名大涅槃總標也』，是總體的標示。『生相下釋兩不生』，是解釋兩種不生。生相滅盡，就是智德和斷德圓滿。通過修道而獲得，說明果是由因契合而產生的。『今解下大師釋』，是下面的內容是天臺大師的解釋。二德已經圓滿，是解釋生相滅盡。直接指妙覺為寂滅之果。『因果下以佛藏結』，是用佛藏來總結。『結謂結同』，總結就是總結相同之處。『經釋下列第三句』，是下面的經文解釋第三句。『世諦下經解也』，是下面的經文解釋。『今解下大師釋也』，是下面的內容是天臺大師的解釋。由於無明的緣故，與法性結合而出生諸法。所以說無明是根本。只要破除根本，諸法就不會產生。死亡是不生的另一種說法。『此釋下重明此句所用義旨』，是再次闡明這句話所用的意義和宗旨。用斷德來解釋最初的智德。如果沒有斷德，智德就不能成就。所以需要用斷德來解釋智德。如果在第一句中智德成就，那麼第一句中就下生。 English version: Sentence. 'Zi wei si wen' (自為四文) means that the scripture itself is divided into four parts. However, in these sentences, wherever 'jing shi' (經釋) is marked, it is the Buddha's own explanation in the 'Great Sutra'. Wherever 'jin jie' (今解) is marked, it is the Tiantai Master's explanation of what the Buddha explained. These explanations all quote the essence of the Buddha's teachings. The first sentence lacks a concluding explanation, but it should also have one. 'Chu bu sheng sheng zhe' (初不生生者) corresponds to the first sentence of the scripture. 'An zhu xia jing jie ye' (安住下經解也) means that the following scripture explains 'abiding'. 'Jin jie xia da shi shi ye' (今解下大師釋也) means that the following content is the explanation of the Tiantai Master. In order to clarify the realm that is established, the mundane truth is explained first. Then, to clarify the power that can establish, 'abiding' is explained later. The essence of truth is non-dual, neither coexisting nor separated from each other. Phenomenally speaking, it is temporarily said that ignorance is coexisting, and so on. The able to produce and the produced, the able to establish and the established, are also the same. Because of using cessation-contemplation to establish, the mundane truth can become an inconceivable realm. 'An' (安) is contemplation. This contemplation is initially accomplished, and is called the stage of practice. Using the perfect and sudden contemplation to understand and rely on the mundane truth. Contemplation is the embryo of a sage, and the sage relies on it, so it is called 'entrusting to the holy womb'. Also, arising from the seed of a sage is called 'entrusting to the holy womb'. If one enters the initial dwelling stage, it is called 'emerging from the holy womb'. The sage emerges from the womb, so it is called 'emerging from the holy womb'. Born from the sage, it is called 'emerging from the holy womb'. Conforming to a portion of the truth, it is said 'not seeing'. 'Not seeing' is non-arising, and the wisdom virtue is accomplished. This is the explanation of 'non-arising'. 'Huo fo zhi jian xia' (獲佛知見下) explains the word 'arising'. 'Lun yun xia yin lun zheng zhe' (論云下引論證者) quotes treatises to prove. All dharmas are the mundane truth of ignorance, and the arising of prajna is the opening of the Buddha's knowledge and vision. 'Ci shuo xia jie shi' (此說下結示) summarizes and reveals. 'Jing shi bu sheng bu sheng xia' (經釋不生不生下) corresponds to the second sentence of the scripture. 'Ci bu sheng bu sheng xia jing jie ye' (次不生不生下經解也) means that the following scripture explains. 'Ming da nie pan zong biao ye' (名大涅槃總標也) is the overall indication. 'Sheng xiang xia shi liang bu sheng' (生相下釋兩不生) explains the two non-arisings. The extinction of the characteristic of arising is the perfection of wisdom and severance virtues. Obtained through cultivation, it shows that the fruit is produced by the conformity of the cause. 'Jin jie xia da shi shi' (今解下大師釋) means that the following content is the explanation of the Tiantai Master. The two virtues are already perfect, which explains the extinction of the characteristic of arising. Directly pointing to the wonderful enlightenment as the fruit of stillness and extinction. 'Yin guo xia yi fo zang jie' (因果下以佛藏結) uses the Buddha's teachings to summarize. 'Jie wei jie tong' (結謂結同) means that the summary is to summarize the similarities. 'Jing shi lie di san ju' (經釋下列第三句) means that the following scripture explains the third sentence. 'Shi di xia jing jie ye' (世諦下經解也) means that the following scripture explains. 'Jin jie xia da shi shi ye' (今解下大師釋也) means that the following content is the explanation of the Tiantai Master. Due to ignorance, it combines with the dharma-nature to give birth to all dharmas. Therefore, it is said that ignorance is the root. As long as the root is destroyed, all dharmas will not arise. Death is another way of saying non-arising. 'Ci shi xia chong ming ci ju suo yong yi zhi' (此釋下重明此句所用義旨) re-clarifies the meaning and purpose of this sentence. Using the severance virtue to explain the initial wisdom virtue. If there is no severance virtue, the wisdom virtue cannot be accomplished. Therefore, it is necessary to use the severance virtue to explain wisdom. If the wisdom virtue is accomplished in the first sentence, then in the first sentence, there is a descent.

【English Translation】 English version: Sentence. 'Zi wei si wen' (self-made four texts) means that the scripture itself is divided into four parts. However, in these sentences, wherever 'jing shi' (scripture explanation) is marked, it is the Buddha's own explanation in the 'Great Sutra'. Wherever 'jin jie' (present explanation) is marked, it is the Tiantai Master's explanation of what the Buddha explained. These explanations all quote the essence of the Buddha's teachings. The first sentence lacks a concluding explanation, but it should also have one. 'Chu bu sheng sheng zhe' (initially not born of birth) corresponds to the first sentence of the scripture. 'An zhu xia jing jie ye' (abiding, the following scripture explains) means that the following scripture explains 'abiding'. 'Jin jie xia da shi shi ye' (present explanation, the following is the Master's explanation) means that the following content is the explanation of the Tiantai Master. In order to clarify the realm that is established, the mundane truth is explained first. Then, to clarify the power that can establish, 'abiding' is explained later. The essence of truth is non-dual, neither coexisting nor separated from each other. Phenomenally speaking, it is temporarily said that ignorance is coexisting, and so on. The able to produce and the produced, the able to establish and the established, are also the same. Because of using cessation-contemplation to establish, the mundane truth can become an inconceivable realm. 'An' (abiding) is contemplation. This contemplation is initially accomplished, and is called the stage of practice. Using the perfect and sudden contemplation to understand and rely on the mundane truth. Contemplation is the embryo of a sage, and the sage relies on it, so it is called 'entrusting to the holy womb'. Also, arising from the seed of a sage is called 'entrusting to the holy womb'. If one enters the initial dwelling stage, it is called 'emerging from the holy womb'. The sage emerges from the womb, so it is called 'emerging from the holy womb'. Born from the sage, it is called 'emerging from the holy womb'. Conforming to a portion of the truth, it is said 'not seeing'. 'Not seeing' is non-arising, and the wisdom virtue is accomplished. This is the explanation of 'non-arising'. 'Huo fo zhi jian xia' (obtaining the Buddha's knowledge and vision, the following) explains the word 'arising'. 'Lun yun xia yin lun zheng zhe' (treatise says, the following quotes treatises to prove) quotes treatises to prove. All dharmas are the mundane truth of ignorance, and the arising of prajna is the opening of the Buddha's knowledge and vision. 'Ci shuo xia jie shi' (this says, the following concludes and reveals) summarizes and reveals. 'Jing shi bu sheng bu sheng xia' (scripture explanation, not born, not born, the following) corresponds to the second sentence of the scripture. 'Ci bu sheng bu sheng xia jing jie ye' (next, not born, not born, the following scripture explains) means that the following scripture explains. 'Ming da nie pan zong biao ye' (named great nirvana, overall indication) is the overall indication. 'Sheng xiang xia shi liang bu sheng' (characteristic of arising, the following explains the two non-arisings) explains the two non-arisings. The extinction of the characteristic of arising is the perfection of wisdom and severance virtues. Obtained through cultivation, it shows that the fruit is produced by the conformity of the cause. 'Jin jie xia da shi shi' (present explanation, the following is the Master's explanation) means that the following content is the explanation of the Tiantai Master. The two virtues are already perfect, which explains the extinction of the characteristic of arising. Directly pointing to the wonderful enlightenment as the fruit of stillness and extinction. 'Yin guo xia yi fo zang jie' (cause and effect, the following uses the Buddha's teachings to summarize) uses the Buddha's teachings to summarize. 'Jie wei jie tong' (conclusion is to conclude the same) means that the summary is to summarize the similarities. 'Jing shi lie di san ju' (scripture explanation, the following lists the third sentence) means that the following scripture explains the third sentence. 'Shi di xia jing jie ye' (mundane truth, the following scripture explains) means that the following scripture explains. 'Jin jie xia da shi shi ye' (present explanation, the following is the Master's explanation) means that the following content is the explanation of the Tiantai Master. Due to ignorance, it combines with the dharma-nature to give birth to all dharmas. Therefore, it is said that ignorance is the root. As long as the root is destroyed, all dharmas will not arise. Death is another way of saying non-arising. 'Ci shi xia chong ming ci ju suo yong yi zhi' (this explanation, the following re-clarifies the meaning and purpose of this sentence) re-clarifies the meaning and purpose of this sentence. Using the severance virtue to explain the initial wisdom virtue. If there is no severance virtue, the wisdom virtue cannot be accomplished. Therefore, it is necessary to use the severance virtue to explain wisdom. If the wisdom virtue is accomplished in the first sentence, then in the first sentence, there is a descent.

字也。若此句中斷德成。即此句中下不生字。不生名同等者。簡兩句中不生字也。初句上不生字。此句下不生字。兩處不生其名雖同事理則異。初句智德緣理名為不生。此句破事惑盡得不生名。以理望事事則為下。故云下破。以事望理理則是上。故云上緣。次初句下簡兩句中生字也。初句下生字屬智。此句上生字屬惑。兩處生字其名雖同。初句生字屬智智即是脫。此句生字屬惑惑即是縛。故云大異。兩處俱有生與不生。是故須簡名同義異。智斷二德既無前後。若以第三釋于第一。亦可第一以釋第三。以智斷同時故也。體雖不二必先運智以斷于惑。豈惑自斷而方智生。是故且以第三釋初。又假使第三列在於初。亦可第一以釋第三。言不累書且依文次。又從義便是故爾耳。初句下佛藏結。此既釋初。是故結中亦望初句相即而結。文似前後用必同時。故云一時不可前後經重釋下述經重釋第三句也。此初牒經重釋也。今解下大師釋經重釋義也。經文但云一生不生。經前後釋自分兩義。故今大師判出兩文不同之相。先謂前解。既云斷德知是自行之惑滅也。此中重釋既云四住菩薩。即是菩薩斷四住已能自在生。先斷四住即如通教菩薩。尚能自在利益眾生。況入初住真因分開。以通教人斷四住劣。顯于圓人斷五住勝。惑滅下亦以佛藏

【現代漢語翻譯】現代漢語譯本『字也。若此句中斷德成。即此句中下不生字。不生名同等者。簡兩句中不生字也。』這句話是關於文字的解釋。如果在這個句子中，通過斷除煩惱而成就功德，那麼這個句子中的『下不生字』，指的是斷除煩惱后不再產生新的煩惱。『不生』這個名稱雖然相同，但要區分兩個句子中的『不生』字的含義。初句中的『上不生字』，與此句中的『下不生字』，兩處的『不生』，名稱雖然相同，但道理卻不同。初句中，智慧之德緣于真理，所以稱為『不生』。此句中，破除事相上的迷惑，達到煩惱斷盡，也稱為『不生』。以真理的層面來看待事相，事相就顯得低下，所以說是『下破』。以事相的層面來看待真理，真理就顯得高上，所以說是『上緣』。『次初句下簡兩句中生字也。初句下生字屬智。此句上生字屬惑。兩處生字其名雖同。初句生字屬智智即是脫。此句生字屬惑惑即是縛。故云大異。』接下來，要區分初句中的『下生字』與兩句中的『生字』。初句中的『下生字』屬於智慧。此句中的『上生字』屬於迷惑。兩處的『生字』，名稱雖然相同，但初句中的『生字』屬於智慧，智慧就是解脫。此句中的『生字』屬於迷惑，迷惑就是束縛。所以說差別很大。『兩處俱有生與不生。是故須簡名同義異。智斷二德既無前後。若以第三釋于第一。亦可第一以釋第三。以智斷同時故也。』兩處都有『生』與『不生』，因此必須區分名稱相同但意義不同的地方。智慧和斷除煩惱這兩種功德沒有先後之分。如果用第三句來解釋第一句，也可以用第一句來解釋第三句，因為智慧和斷除煩惱是同時發生的。『體雖不二必先運智以斷于惑。豈惑自斷而方智生。是故且以第三釋初。又假使第三列在於初。亦可第一以釋第三。言不累書且依文次。又從義便是故爾耳。』本體雖然不是兩個，但必須先運用智慧來斷除煩惱。難道是煩惱自己斷除之後，智慧才產生嗎？所以暫且用第三句來解釋第一句。又假設第三句排列在第一句之前，也可以用第一句來解釋第三句。爲了不使文字繁瑣，暫且按照原文的順序。又從意義上來說，這樣做也是可以的。『初句下佛藏結。此既釋初。是故結中亦望初句相即而結。文似前後用必同時。故云一時不可前後經重釋下述經重釋第三句也。此初牒經重釋也。今解下大師釋經重釋義也。』初句下面用『佛藏』來總結。既然已經解釋了第一句，所以在總結中也要與第一句相互呼應。文字看起來有先後，但運用時必須同時。所以說一時不可有先後。下面是經文的重新解釋，講述的是經文重新解釋的第三句。這是最初的引用經文的重新解釋。現在解釋大師解釋經文的重新解釋的意義。『經文但云一生不生。經前後釋自分兩義。故今大師判出兩文不同之相。先謂前解。既云斷德知是自行之惑滅也。此中重釋既云四住菩薩（指斷除四種住地煩惱的菩薩）。即是菩薩斷四住已能自在生。先斷四住即如通教菩薩。尚能自在利益眾生。況入初住真因分開。以通教人斷四住劣。顯于圓人斷五住勝。惑滅下亦以佛藏』經文中只說『一生不生』，經文的前後解釋各自有不同的含義。所以現在大師判別出兩段文字不同的方面。首先是前面的解釋，既然說是斷除功德，就知道是自行斷除迷惑。這裡重新解釋說的是『四住菩薩』，就是說菩薩斷除了四住煩惱后，能夠自在地化生。先斷除四住煩惱，就像通教的菩薩一樣，尚且能夠自在地利益眾生，更何況是進入初住，真因分開的菩薩呢？因為通教的人斷除四住煩惱比較差，所以更顯出圓教的人斷除五住煩惱的殊勝。迷惑斷滅之後，也用『佛藏』來總結。

【English Translation】 English version 『字也。若此句中斷德成。即此句中下不生字。不生名同等者。簡兩句中不生字也。』 This sentence is about the explanation of words. If in this sentence, merit is achieved by cutting off afflictions, then the 『下不生字』 (xia bu sheng zi - 'non-arising' in the latter part of the sentence) in this sentence refers to no new afflictions arising after cutting off afflictions. Although the name 『不生』 (bu sheng - non-arising) is the same, it is necessary to distinguish the meaning of the word 『不生』 in the two sentences. The 『上不生字』 (shang bu sheng zi - 'non-arising' in the first part of the sentence) in the first sentence, and the 『下不生字』 in this sentence, although the name 『不生』 is the same in both places, the principles are different. In the first sentence, the virtue of wisdom is based on truth, so it is called 『不生』 (bu sheng - non-arising). In this sentence, eliminating the delusion of phenomena and achieving the exhaustion of afflictions is also called 『不生』 (bu sheng - non-arising). Looking at phenomena from the perspective of truth, phenomena appear inferior, so it is said to be 『下破』 (xia po - breaking from below). Looking at truth from the perspective of phenomena, truth appears superior, so it is said to be 『上緣』 (shang yuan - based on above). 『次初句下簡兩句中生字也。初句下生字屬智。此句上生字屬惑。兩處生字其名雖同。初句生字屬智智即是脫。此句生字屬惑惑即是縛。故云大異。』 Next, it is necessary to distinguish the 『下生字』 (xia sheng zi - 'arising' in the latter part of the first sentence) in the first sentence from the 『生字』 (sheng zi - arising) in the two sentences. The 『下生字』 in the first sentence belongs to wisdom. The 『上生字』 (shang sheng zi - 'arising' in the first part of the sentence) in this sentence belongs to delusion. Although the name of the 『生字』 is the same in both places, the 『生字』 in the first sentence belongs to wisdom, and wisdom is liberation. The 『生字』 in this sentence belongs to delusion, and delusion is bondage. Therefore, it is said that there is a great difference. 『兩處俱有生與不生。是故須簡名同義異。智斷二德既無前後。若以第三釋于第一。亦可第一以釋第三。以智斷同時故也。』 Both places have 『生』 (sheng - arising) and 『不生』 (bu sheng - non-arising), so it is necessary to distinguish places where the name is the same but the meaning is different. The two virtues of wisdom and cutting off afflictions have no order of precedence. If the third sentence is used to explain the first sentence, the first sentence can also be used to explain the third sentence, because wisdom and cutting off afflictions occur simultaneously. 『體雖不二必先運智以斷于惑。豈惑自斷而方智生。是故且以第三釋初。又假使第三列在於初。亦可第一以釋第三。言不累書且依文次。又從義便是故爾耳。』 Although the essence is not two, one must first use wisdom to cut off afflictions. Could it be that afflictions cut themselves off before wisdom arises? Therefore, let us temporarily use the third sentence to explain the first sentence. Also, assuming that the third sentence is placed before the first sentence, the first sentence can also be used to explain the third sentence. In order not to make the text cumbersome, let us temporarily follow the order of the original text. Moreover, from the point of view of meaning, it is also possible to do so. 『初句下佛藏結。此既釋初。是故結中亦望初句相即而結。文似前後用必同時。故云一時不可前後經重釋下述經重釋第三句也。此初牒經重釋也。今解下大師釋經重釋義也。』 The 『佛藏』 (Fo Zang - Buddha-nature) is used to conclude the first sentence. Since the first sentence has already been explained, the conclusion should also echo the first sentence. The text seems to have a sequence, but it must be used simultaneously. Therefore, it is said that there cannot be a sequence in time. The following is the re-explanation of the sutra, which describes the re-explanation of the third sentence of the sutra. This is the initial citation of the re-explanation of the sutra. Now, the meaning of the master's explanation of the re-explanation of the sutra is explained. 『經文但云一生不生。經前後釋自分兩義。故今大師判出兩文不同之相。先謂前解。既云斷德知是自行之惑滅也。此中重釋既云四住菩薩（指斷除四種住地煩惱的菩薩）。即是菩薩斷四住已能自在生。先斷四住即如通教菩薩。尚能自在利益眾生。況入初住真因分開。以通教人斷四住劣。顯于圓人斷五住勝。惑滅下亦以佛藏』 The sutra only says 『一生不生』 (yi sheng bu sheng - one arising, non-arising). The previous and subsequent explanations of the sutra each have different meanings. Therefore, the master now distinguishes the different aspects of the two passages. First is the previous explanation, since it is said to be the cutting off of merit, it is known that it is the self-cultivation to cut off delusion. The re-explanation here says 『四住菩薩』 (Si Zhu Pusa - Four Abodes Bodhisattva, referring to the Bodhisattva who has cut off the four abodes of afflictions), which means that the Bodhisattva can freely transform after cutting off the four abodes of afflictions. Cutting off the four abodes of afflictions first is like the Bodhisattva of the Common Teaching, who can still freely benefit sentient beings. How much more so for the Bodhisattva who enters the initial abode, where the true cause is separated? Because the people of the Common Teaching are inferior in cutting off the four abodes of afflictions, it shows the superiority of the people of the Perfect Teaching in cutting off the five abodes of afflictions. After the delusion is cut off, the 『佛藏』 (Fo Zang - Buddha-nature) is also used to conclude.

重結兩解。惑滅顯唾以結初釋化興顯吹以結重釋。經釋下牒第四句經也。一切下經解也。今解下大師釋。菩薩何意下牒向重釋。以為能化。有漏是生。相續不斷故名生生。生生即是所化之境。是故下重牒能化示生之意。意在所化。是為下結成無生功能故也。前之三句並是化他之能。因果智斷。此句即是化他所也。四住下大師重以地持六住中之四住。釋佛重釋四住菩薩也。地持六住即當別義。向佛尚以通劣而顯圓勝。豈無以別顯于圓耶。況復幸有地持別文。是故引之以顯圓妙論六住者從十住去方受住名。若人無有種性等者。指十信菩薩故云雖生善道等。不在六人數中者。即六住所不攝故也。以此六人皆不退故。故名為住。復言究竟者乃是菩薩地窮。非永究竟。種性成就即十住滿。已斷見思故云無退。得在一人者六中初人也。乃至行向並由住中。斷見思已方能進行。故云數數增進。即第二住親為初地方便故也。前種性中已入空觀。非不亦為別地方便。去地遙故。至迴向中親修中觀。故云方便。凈心是初地者。破同體見故云離我地前凡夫並未斷故。即是別教見道位也。行道跡者。別修道位破同體思。決定究竟並破思也。經稱下以論判經。至行道跡名真出假。帶教道說故立見思。次第至此尚能大益。況復圓教五住盡耶。況復一

體智斷成耶。經又下次釋六句。經中所以重明六句者。前之四句直明因果能所無生。無生之名雖即是破。未破無生。是故今明皆不可說。又前四句雖云無生。未知為是何等無生。故六句中思議不思議。生與無生一切俱破。是故六句皆不可說。乃顯今文破遍正意。先正釋六句皆不可說以明自行。于中初列經句。案此下略明句意。若破下大師先且銷經本句。一一句下皆云不可說者。即是破義。初文是略判也。言思議不思議惑者。應云思議不思議解惑。文中存略但云惑耳。次第解惑即是思議。不次第解惑是不思議。解是能破。惑是所破。故解惑相從。同名思議不思議也。惑之與解俱須遍破。尚不可作不思議說。況思議耶。故一一句下皆云不可說。問。思議須破不可思議何用破耶。答。理非遍圓故皆須破。若破圓者破圓異偏。不破圓理故云不破聖人心中所得涅槃。為未得者執成戲論。是故破耳。何者下釋。先釋四句思議解惑。于中先破惑。次破解。初惑中兩句。初釋成可思議。次釋成不可說。初句云界外惑者。理體不生而惑是生。故云不生生。界內之惑言枝末者。界外之惑已是于生。從生惑上覆生於惑。故云生生。界外即是無明惑也。界內即是見思惑也。有粗細故有內外故。是故判為可思議惑。此惑下示相待相。初明生生是所

【現代漢語翻譯】現代漢語譯本體智斷成耶（Tizhiduan Cheng Ye）。經文接下來解釋六句。經中之所以再次闡明六句，是因為前面的四句直接闡明了因果、能所和無生（anutpāda，不生起）。雖然『無生』這個名稱本身就具有破除的含義，但尚未完全破除對『無生』的執著。因此，現在闡明一切都不可說。而且，前面的四句雖然說了『無生』，但不知道是何種『無生』。所以，這六句中，思議（vitarka，尋）與不思議（avicāra，伺）、生與無生，一切都一併破除。因此，這六句都不可說，才顯現出本文破除一切偏見的真正用意。首先正確地解釋六句都不可說，以闡明自行（svayamkrta，自己修行）。其中，首先列出經文的句子。接下來簡要地說明句子的含義。如果破除……大師首先解釋經文的本句。每一句都說『不可說』，這就是破除的含義。最初的文字是簡要的判斷。說到思議與不思議的迷惑，應該說『思議與不思議的解惑』。文中省略了『解』字，只說了『惑』。次第地解除迷惑就是思議，不次第地解除迷惑就是不思議。『解』是能破，『惑』是所破。所以，解惑相互依存，都稱為思議與不思議。迷惑與解脫都需要全部破除，尚且不能用不思議來說，更何況思議呢？所以，每一句都說『不可說』。問：思議需要破除，不可思議為何也要破除呢？答：理不是遍圓的，所以都需要破除。如果破除圓滿，就是破除圓滿而異於偏頗。不破除圓滿的道理，所以說不破除聖人心中所證得的涅槃（nirvāṇa，寂滅）。因為對於尚未證得的人來說，會執著成為戲論，所以才要破除。什麼……接下來解釋。首先解釋四句思議解惑。其中，先破除迷惑，再破除解脫。最初的迷惑中有兩句。首先解釋成為可思議，其次解釋成為不可說。第一句說『界外惑』，理體不生而迷惑是生，所以說『不生生』。界內的迷惑說是枝末，界外的迷惑已經是生，從生起的迷惑上又生起迷惑，所以說『生生』。界外就是無明惑（avidyā，無明），界內就是見思惑（dṛṣṭi-vicikitsa-śīlavrata-parāmarśa-rāga-dveṣa-moha-māna-dṛṣṭi，見惑和思惑）。因為有粗細，所以有內外。因此，判斷為可思議的迷惑。這個迷惑……顯示相互對待的相狀。首先說明生生是所破。

【English Translation】 English version Tizhiduan Cheng Ye. The sutra then explains the six sentences. The reason for re-emphasizing the six sentences in the sutra is that the previous four sentences directly clarify the cause and effect, the capable and the caused, and anutpāda (non-arising). Although the name 'anutpāda' itself has the meaning of refutation, it has not completely refuted the attachment to 'anutpāda'. Therefore, it is now clarified that everything is unspeakable. Moreover, although the previous four sentences mentioned 'anutpāda', it is not known what kind of 'anutpāda' it is. Therefore, in these six sentences, vitarka (conceptual thought) and avicāra (discernment), arising and non-arising, are all refuted together. Therefore, the fact that all six sentences are unspeakable reveals the true intention of this text to refute all prejudices. First, correctly explain that all six sentences are unspeakable to clarify svayamkrta (self-cultivation). Among them, first list the sentences of the sutra. Next, briefly explain the meaning of the sentences. If refuted... the master first explains the original sentence of the sutra. Every sentence says 'unspeakable', which is the meaning of refutation. The initial text is a brief judgment. Speaking of the confusion of vitarka and avicāra, it should be said 'the resolution of the confusion of vitarka and avicāra'. The word 'resolution' is omitted in the text, only 'confusion' is mentioned. Resolving confusion sequentially is vitarka, and resolving confusion non-sequentially is avicāra. 'Resolution' is the capable to refute, and 'confusion' is the refuted. Therefore, resolution and confusion are interdependent and are both called vitarka and avicāra. Both confusion and liberation need to be completely refuted, and they cannot even be described as avicāra, let alone vitarka? Therefore, every sentence says 'unspeakable'. Question: Vitarka needs to be refuted, why does avicāra also need to be refuted? Answer: The principle is not universally complete, so everything needs to be refuted. If completeness is refuted, it is refuting completeness and differing from bias. The principle of completeness is not refuted, so it is said that the nirvāṇa (extinction) attained in the hearts of the saints is not refuted. Because for those who have not yet attained it, they will cling to it as a trivial matter, so it must be refuted. What... Next, explain. First, explain the four sentences of vitarka resolving confusion. Among them, first refute confusion, then refute liberation. There are two sentences in the initial confusion. First, explain becoming conceivable, and second, explain becoming unspeakable. The first sentence says 'outer-realm confusion', the principle of the essence does not arise, but confusion arises, so it is said 'non-arising arising'. The confusion within the realm is said to be a branch, the confusion outside the realm is already arising, and confusion arises again from the arising confusion, so it is said 'arising arising'. The outer realm is avidyā (ignorance), and the inner realm is dṛṣṭi-vicikitsa-śīlavrata-parāmarśa-rāga-dveṣa-moha-māna-dṛṣṭi (afflictions of view and thought). Because there are coarse and fine aspects, there are inner and outer aspects. Therefore, it is judged as conceivable confusion. This confusion... shows the state of mutual treatment. First, explain that arising arising is the refuted.

化境。所言並者。凡是生生皆所化故。因所有能故成相待。所化既不可得下釋不可說。明能化所化皆不可說。猶如幻人為幻人說法。問。能化既是別惑。何故乃云自在。答。已斷通惑。即于通惑名為自在。若於別惑仍是繫縛。枝之與本並是法性。即觀法性而亡于惑。名不可說。次若破下破思議解者。亦初釋兩句成可思議。次總釋成不可說也。界外之解言雙遣者。從前得名。亦是異時相望名雙。應言破惑。今言破分段變易者。因中說果。以惑破故生死必破。破界內惑令生不生。故云生不生。問。界外之惑既是能化。與界內解有何差別。答。界內之解破界內惑。而得解名。生界外已於彼具縛。名界外惑。雖當分名惑而能化于界內之惑。體雖不別得名處殊。此解下示相待相。十六門異故云種種。從淺至深皆屬自行。前後次第及化他位。望四教說。乃成多種因果不同。如第一卷四弘中說。理尚下釋不可說。四種道諦是能趣行。滅理法性是所趣理。理體尚無何得種種能趣所趣。故皆不可說。次破不思議中亦先惑次解。此之解惑但點無明對於圓理。不分內外枝本之殊。是故名為不思議也。初破惑中先且釋成不可思議。故云只是無明。無明不可得下明不可說。不可得者只是不可說耳。次破不可思議解者。亦先示于不思議相。故云只是

【現代漢語翻譯】現代漢語譯本：化境。所說的『並』是指，凡是眾生的生生滅滅都是被化導的結果。因為所有能動的作用，才成就了相對待的關係。『所化』既然不可得，下面解釋『不可說』，說明能化和所化都是不可說的。就像幻術師為幻術人說法一樣。問：能化既然是別惑（指菩薩的惑），為什麼又說是自在呢？答：因為已經斷除了通惑（指見思惑），所以在通惑上稱為自在。如果對於別惑仍然是繫縛。枝末和根本都是法性，即觀法性而消亡惑，名為不可說。其次，如果破除思議解，也是先解釋兩句，成就可思議，然後總的解釋，成就不可說。界外的解脫說『雙遣』，是從前面得名的，也是異時相望而名為『雙』。應該說破惑，現在說破分段生死和變易生死，這是因中說果，因為惑破除了，生死必定破除。破除界內的惑，使生不生，所以說『生不生』。問：界外的惑既然是能化，與界內的解脫有什麼差別？答：界內的解脫破除界內的惑，而得到解脫之名。生到界外，已經完全被束縛，名為界外惑。雖然在當分上名為惑，卻能化導界內的惑。體性雖然沒有差別，但得名之處不同。這個解脫下面顯示相待相。因為十六門不同，所以說種種。從淺到深都屬於自行。前後次第以及化他位，對照四教來說，就成就多種因果不同。如第一卷四弘誓願中說。理體尚且，下面解釋不可說。四種道諦是能趨向的行，滅理法性是所趨向的理。理體尚且沒有，怎麼會有種種能趨向和所趨向呢？所以都是不可說的。其次，破除不思議中，也是先說惑，再說解脫。這個解惑只是針對無明，對於圓理而言，不分內外枝末根本的差別，所以名為不思議。最初破除惑中，先且解釋成就不可思議，所以說只是無明。無明不可得，下面說明不可說。不可得只是不可說罷了。其次，破除不可思議解，也是先顯示不思議相，所以說只是。

【English Translation】 English version: 'The realm of transformation.' What is meant by 'both'? It means that all births and deaths are the result of transformation. Because of all that is capable, relative relationships are formed. Since 'what is transformed' cannot be obtained, the following explains 'unspeakable,' clarifying that both the capable and the transformed are unspeakable. It is like a magician speaking Dharma to a magical person. Question: Since the capable of transformation is a separate delusion (referring to the delusions of Bodhisattvas), why is it said to be self-mastery? Answer: Because the common delusions (referring to the delusions of views and thoughts) have been severed, it is called self-mastery in relation to the common delusions. If one is still bound by separate delusions, it is still bondage. Branches and roots are all Dharma-nature, that is, observing Dharma-nature and extinguishing delusions, which is called unspeakable. Secondly, if one breaks through the conceivable understanding, the first two sentences are explained to achieve the conceivable, and then the overall explanation achieves the unspeakable. The liberation beyond the realms is said to be 'dual abandonment,' which is named from the previous, and is also named 'dual' in terms of different times. It should be said to break through delusions, but now it is said to break through the segmentary and variable deaths, which is speaking of the result in the cause, because when delusions are broken, birth and death must be broken. Breaking through the delusions within the realms causes birth not to arise, so it is said 'birth not arising.' Question: Since the delusions beyond the realms are capable of transformation, what is the difference between them and the liberation within the realms? Answer: The liberation within the realms breaks through the delusions within the realms and obtains the name of liberation. Having been born beyond the realms, one is completely bound there, which is called delusions beyond the realms. Although it is called delusion in its own right, it can transform the delusions within the realms. Although the essence is not different, the place where it is named is different. This liberation below shows the relative aspect. Because the sixteen gates are different, it is said to be various. From shallow to deep, it all belongs to self-cultivation. The order of before and after, as well as the position of transforming others, are said in contrast to the Four Teachings, which achieves various different causes and effects. As said in the Four Great Vows in the first volume. The principle is still, the following explains the unspeakable. The Four Noble Truths are the practice that can be approached, and the Dharma-nature of extinction is the principle that is approached. If the principle itself does not exist, how can there be various capable and approached? Therefore, they are all unspeakable. Secondly, in breaking through the inconceivable, the delusions are mentioned first, and then liberation. This breaking of delusions only targets ignorance, in relation to the perfect principle, without distinguishing the differences between inner and outer branches and roots, so it is called inconceivable. In the initial breaking of delusions, the first explanation achieves the inconceivable, so it is said to be only ignorance. Ignorance cannot be obtained, the following explains the unspeakable. Not obtainable is just unspeakable. Secondly, breaking through the inconceivable understanding, the first display is the inconceivable aspect, so it is said to be only.

圓解。於此判出圓因圓果。理不偏圓下明不可說。理非偏故不可偏說。理亦非圓何可圓說耶。將彼下明用句意。佛自下次明大師釋佛所釋。故句句中皆先舉佛自釋。次今解下明大師所釋。意扶佛釋但小廣耳。一一句中皆云依佛此旨者。大師自云。已申佛意。重述佛旨以符己見。生即顛倒下明不可說也。次釋第二句亦先舉經釋。今解下明大師釋又二。先釋生生。八相所遷全是有漏。八相所遷具如前釋。問。八相中雲小生生大。此中何以大生生小。答。由有大生引起小生。故令小生能生於大。生生故不生等者明不可說。有漏之生即是空中。空中不可言思所得。故不可說。但云空中者。且以法性空中對幻假說。其實須云幻假即是不思議假。何者。今但以此假即是空中。此假任運成不思議。故不別說。前第一卷四弘文中意亦如之。次釋第三句者亦先牒經釋。次今解下明大師釋亦二。先釋生不生。生即名為生者釋上生字。般若生時由諸法不生。生不自生下釋不生字。即以四句推破諸法。諸法破已尚無無句。何有四句。是故般若非四句生名為不生。又般若生時下重釋也。反以不生生而釋生不生。生即無生者。良由般若生時世諦已死。故得雖生而生自在。即是生不生也。若般若生下釋成不可說也。若般若生牒上初解中第二解。又次解

【現代漢語翻譯】現代漢語譯本圓解。在此判明圓因圓果。理不偏圓，下面說明不可說。理若非偏，則不可偏頗地說。理亦非圓融，又怎能圓融地說呢？『將彼』下面說明用句的意圖。『佛自』下面說明大師解釋佛所解釋的內容。所以每一句中都先舉出佛的自釋，然後『今解』下面說明大師的解釋，意在扶助佛的解釋，只是略有擴充套件而已。每一句中都說『依佛此旨』，大師自己說：『已經闡明了佛的意旨，重新陳述佛的旨意以符合自己的見解。』『生即顛倒』下面說明不可說。接下來解釋第二句，也先舉出經文的解釋，『今解』下面說明大師的解釋，又分為兩部分。先解釋『生生』，八相（指生、老、病、死、生、住、異、滅）的遷流完全是有漏的。八相的遷流具體如前面的解釋。問：八相中說『小生生大』，這裡為什麼說『大生生小』？答：由於有『大生』引起『小生』，所以使得『小生』能夠生出『大生』。『生生故不生等』表明不可說。有漏的生就是在空中，空中不可用言語思慮得到，所以不可說。只說『空中』，暫且用法性空中來對比幻假而說。其實必須說幻假就是不可思議假。為什麼呢？現在只是用此假即是空中，此假任運而成不可思議，所以不另外說明。前面第一卷四弘文中的意思也是如此。接下來解釋第三句，也先引述經文的解釋，『今解』下面說明大師的解釋也分為兩部分。先解釋『生不生』，『生即名為生者』解釋上面的『生』字。般若（prajna，智慧）生起時，由於諸法不生。『生不自生』下面解釋『不生』字，即用四句（有、無、亦有亦無、非有非無）來推破諸法。諸法破除之後，尚且沒有『無』句，哪裡還有四句？因此般若不是四句所生，名為不生。又『般若生時』下面是重釋。反過來用不生生來解釋生不生。『生即無生者』，是因為般若生起時，世諦（samvriti-satya，俗諦）已經消亡，所以能夠雖生而生自在，這就是生不生。『若般若生』下面解釋成為不可說。『若般若生』對應上面初解中的第二解，又是另一種解釋。

【English Translation】 English version Complete understanding. Here, the complete cause and complete effect are determined. The principle is not biased towards completeness, and below it is clarified that it cannot be spoken. If the principle is not biased, then it cannot be spoken of in a biased way. If the principle is not complete, how can it be spoken of completely? 『Jiang Bi』 below explains the intention of using the phrase. 『Fo Zi』 below explains that the master interprets what the Buddha interpreted. Therefore, in each sentence, the Buddha's own explanation is first presented, and then 『Jin Jie』 below explains the master's interpretation, intending to assist the Buddha's explanation, but only slightly expanding it. In each sentence, it is said 『Yi Fo Ci Zhi (according to the Buddha's intention)』, and the master himself said: 『I have already clarified the Buddha's intention, and restated the Buddha's intention to conform to my own views.』『Sheng Ji Dian Dao (birth is delusion)』 below explains that it cannot be spoken. Next, explaining the second sentence, the explanation of the sutra is also first presented, and 『Jin Jie』 below explains the master's interpretation, which is divided into two parts. First, explain 『Sheng Sheng (birth-birth)』, the flow of the eight aspects (birth, old age, sickness, death, birth, dwelling, change, extinction) is entirely with outflows (asrava). The flow of the eight aspects is specifically as explained earlier. Question: In the eight aspects, it is said 『small birth gives rise to big birth』, why is it said here 『big birth gives rise to small birth』? Answer: Because 『big birth』 gives rise to 『small birth』, so that 『small birth』 can give rise to 『big birth』. 『Sheng Sheng Gu Bu Sheng Deng (birth-birth therefore not birth, etc.)』 indicates that it cannot be spoken. Birth with outflows is in emptiness, and emptiness cannot be obtained through words and thoughts, so it cannot be spoken. Only saying 『emptiness』, for now, the emptiness of Dharma-nature (dharmata) is used to contrast with illusory falsity. In fact, it must be said that illusory falsity is inconceivable falsity. Why? Now, only this falsity is used, which is emptiness, and this falsity is naturally inconceivable, so it is not explained separately. The meaning in the four vast vows in the first volume is also the same. Next, explaining the third sentence, the explanation of the sutra is also first cited, and 『Jin Jie』 below explains the master's interpretation, which is also divided into two parts. First, explain 『Sheng Bu Sheng (birth-non-birth)』, 『Sheng Ji Ming Wei Sheng Zhe (birth is called birth)』 explains the word 『birth』 above. When prajna (wisdom) arises, because all dharmas (phenomena) do not arise. 『Sheng Bu Zi Sheng (birth does not arise by itself)』 below explains the word 『non-birth』, that is, using the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence) to refute all dharmas. After all dharmas are refuted, there is not even the phrase 『non-existence』, where are the four phrases? Therefore, prajna is not born from the four phrases, and is called non-birth. Also, 『when prajna arises』 below is a re-explanation. Conversely, using non-birth to give rise to birth to explain birth-non-birth. 『Sheng Ji Wu Sheng Zhe (birth is non-birth)』, is because when prajna arises, mundane truth (samvriti-satya) has already perished, so it can be born freely even though it is born, which is birth-non-birth. 『Ruo Prajna Sheng (if prajna arises)』 below explains that it becomes unspeakable. 『Ruo Prajna Sheng』 corresponds to the second explanation in the initial explanation above, and is another explanation.

中初解。云般若生時。若自在生牒上第二釋中后解也。言而生三界也。此之兩生皆不可作生而說者。體非次第故也。次釋第四句。亦先牒佛解。今解下大師釋亦二。先釋不生不生。尚非下明不可說。據此下判句也。既云極果知是界外解也。次釋第五句。亦先舉經。今解下大師釋。亦先釋于生。界內外生只是無明者。覽前兩句思議之惑。只是一念從緣生惑。此惑只是障中無明。緣生即空即中下明不可說。界內外生生義雖殊。今觀同是一念緣生。即空即中。何者。以見一念即畢竟空。即法性中。前對生生是可思議。見此思議是空是中。今見一念即具三惑。名不思議惑。道理即是即空即中。大意同前。次釋第六句。亦先牒經今解下大師釋也。亦二。先釋不生者。亦覽前兩思議之解。即是此中不思議解。故云及界內外解並皆是得。得即詣理。理絕心口下明不可說。不可復作圓理而說。理無說故名不可說。佛以下隨結破遍也。偏圓解惑悉皆不生。皆不可說故名為遍。依佛藏下總以佛藏。通結前來四句六句。言前四句亦吹亦唾者。結初四句。初四句中初句即吹而唾。次第三句即唾而吹。次第二句者吹唾成就。第四句者吹唾所化。當知前三句中。句句之中有吹有唾。第四句者。若單約所化則義屬於吹。吹不獨用義須即唾。若以所顯能

【現代漢語翻譯】現代漢語譯本：中初解。說般若生起時，如果自在生是依附於前面第二種解釋中的后一種解釋。『言而生三界』，指的是從言語而生三界。這兩種生都不能當作『生』來解釋，因為它們的本體不是依次第產生的。接下來解釋第四句，也先引用佛的解釋。『今解』以下是大師的解釋，也分為兩部分。先解釋『不生不生』，『尚非』以下說明不可說。『據此』以下是判斷句子的意思。既然說是極果，就知道是界外的解釋。接下來解釋第五句，也先引用經文，『今解』以下是大師的解釋。也先解釋『于生』，界內外之生只是無明。縱觀前面兩句的思議之惑，只是一念從因緣而生起的迷惑。這種迷惑只是障礙中的無明。『緣生即空即中』以下說明不可說。界內外之生的意義雖然不同，但現在看來都是一念因緣生起，即空即中。為什麼呢？因為見到一念即是畢竟空，即是法性之中。前面針對生生是可思議的，見到這種思議是空是中。現在見到一念就具備三種迷惑，名為不思議惑。道理就是即空即中，大意與前面相同。接下來解釋第六句，也先引用經文，『今解』以下是大師的解釋。也分為兩部分。先解釋『不生』，也是縱觀前面兩種思議的解釋，就是此中的不思議解。所以說及界內外解都能夠得到，得到就是達到真理。『理絕心口』以下說明不可說，不可再當作圓滿的道理來說，因為真理是無法言說的，所以名為不可說。『佛以下』是隨文總結破除普遍的執著。偏頗和圓滿的理解迷惑都不能產生，都不可說，所以名為普遍。『依佛藏下』總以佛藏，貫通總結前面四句和六句。說前面四句『亦吹亦唾』，總結前四句。前四句中第一句就是吹而唾，第三句就是唾而吹，第二句是吹唾成就，第四句是吹唾所化。應當知道前三句中，句句之中有吹有唾。第四句，如果單單從所化的角度來說，那麼意義屬於吹。吹不能單獨使用，意義必須即是唾。如果從所顯的能 English version: Middle initial explanation. When prajna arises, if 'self-existent arising' refers to the latter explanation in the second interpretation above. 'Speaking and giving rise to the three realms' refers to giving rise to the three realms through speech. These two kinds of arising cannot be explained as 'arising' because their substance does not arise in sequence. Next, explain the fourth sentence, also first citing the Buddha's explanation. 'Now explaining' below is the master's explanation, also in two parts. First, explain 'non-arising non-arising', 'still not' below clarifies the unspeakable. 'Based on this' below is judging the meaning of the sentence. Since it is said to be the ultimate fruit, it is known to be an explanation beyond the realms. Next, explain the fifth sentence, also first citing the sutra, 'Now explaining' below is the master's explanation. Also first explain 'in arising', the arising within and beyond the realms is just ignorance (avidya). Looking at the delusions of thought in the previous two sentences, it is just a single thought arising from conditions. This delusion is just ignorance that obstructs. 'Conditional arising is emptiness is the middle' below clarifies the unspeakable. Although the meanings of arising within and beyond the realms are different, now it is seen that they are all a single thought arising from conditions, which is emptiness and the middle. Why? Because seeing a single thought is ultimately empty, which is within the nature of reality. Previously, in contrast to arising-arising, it was conceivable, seeing this thought is emptiness is the middle. Now seeing a single thought possesses three delusions, called inconceivable delusions. The principle is that it is emptiness and the middle, the general meaning is the same as before. Next, explain the sixth sentence, also first citing the sutra, 'Now explaining' below is the master's explanation. Also in two parts. First, explain 'non-arising', also looking at the previous two explanations of thought, it is the inconceivable explanation within this. Therefore, it is said that the explanations within and beyond the realms can all be attained, attainment is reaching the truth. 'Principle cuts off mind and mouth' below clarifies the unspeakable, it cannot be regarded as a complete principle, because the truth cannot be spoken, so it is called unspeakable. 'Buddha below' is summarizing and refuting universal attachments. Biased and complete understandings of delusion cannot arise, they are all unspeakable, so it is called universal. 'Based on the Buddha-store below' generally uses the Buddha-store to connect and summarize the previous four and six sentences. Saying that the previous four sentences 'both blow and spit', summarizes the first four sentences. In the first four sentences, the first sentence is blowing and spitting, the third sentence is spitting and blowing, the second sentence is blowing and spitting accomplished, the fourth sentence is blowing and spitting transformed. It should be known that in the previous three sentences, in each sentence there is blowing and spitting. The fourth sentence, if only from the perspective of what is transformed, then the meaning belongs to blowing. Blowing cannot be used alone, the meaning must be spitting. If from the ability of what is revealed

【English Translation】 Middle initial explanation. When prajna (wisdom) arises, if 'self-existent arising' refers to the latter explanation in the second interpretation above. 'Speaking and giving rise to the three realms' refers to giving rise to the three realms through speech. These two kinds of arising cannot be explained as 'arising' because their substance does not arise in sequence. Next, explain the fourth sentence, also first citing the Buddha's explanation. 'Now explaining' below is the master's explanation, also in two parts. First, explain 'non-arising non-arising', 'still not' below clarifies the unspeakable. 'Based on this' below is judging the meaning of the sentence. Since it is said to be the ultimate fruit, it is known to be an explanation beyond the realms. Next, explain the fifth sentence, also first citing the sutra, 'Now explaining' below is the master's explanation. Also first explain 'in arising', the arising within and beyond the realms is just ignorance (avidya). Looking at the delusions of thought in the previous two sentences, it is just a single thought arising from conditions. This delusion is just ignorance that obstructs. 'Conditional arising is emptiness is the middle' below clarifies the unspeakable. Although the meanings of arising within and beyond the realms are different, now it is seen that they are all a single thought arising from conditions, which is emptiness and the middle. Why? Because seeing a single thought is ultimately empty, which is within the nature of reality. Previously, in contrast to arising-arising, it was conceivable, seeing this thought is emptiness is the middle. Now seeing a single thought possesses three delusions, called inconceivable delusions. The principle is that it is emptiness and the middle, the general meaning is the same as before. Next, explain the sixth sentence, also first citing the sutra, 'Now explaining' below is the master's explanation. Also in two parts. First, explain 'non-arising', also looking at the previous two explanations of thought, it is the inconceivable explanation within this. Therefore, it is said that the explanations within and beyond the realms can all be attained, attainment is reaching the truth. 'Principle cuts off mind and mouth' below clarifies the unspeakable, it cannot be regarded as a complete principle, because the truth cannot be spoken, so it is called unspeakable. 'Buddha below' is summarizing and refuting universal attachments. Biased and complete understandings of delusion cannot arise, they are all unspeakable, so it is called universal. 'Based on the Buddha-store below' generally uses the Buddha-store to connect and summarize the previous four and six sentences. Saying that the previous four sentences 'both blow and spit', summarizes the first four sentences. In the first four sentences, the first sentence is blowing and spitting, the third sentence is spitting and blowing, the second sentence is blowing and spitting accomplished, the fourth sentence is blowing and spitting transformed. It should be known that in the previous three sentences, in each sentence there is blowing and spitting. The fourth sentence, if only from the perspective of what is transformed, then the meaning belongs to blowing. Blowing cannot be used alone, the meaning must be spitting. If from the ability of what is revealed

。全是吹唾之功用也。后兩句者。謂六句中后兩句也。以此兩句兩向用之。在六句末同名為唾。唾只是破。破者只是不可說耳。故六句中句句皆云不可說也。若將結前四句文者。二句既是不思議之解惑。解惑相即智斷不二。與吹唾義同。故用結前四句智斷。此乃但用上生不生。不論二句下不可說也。故用生字以結前吹。用不生字以結前唾。若兼后二句下不可說亦結前者。結前吹唾皆悉相即。亦不可作相即而說。又楞伽云下復以楞伽釋成六句。先釋楞伽。次結大經與楞伽同。初釋楞伽義者。彼經第四無常品云。大慧白佛。如佛所言。我于某夜成最正覺某夜入般涅槃。中間不說一字。不已說。不當說。不今說。是佛說。世尊。依何密語。作如是說。佛言。依二密語謂自證法及本住法。然一代施化豈無權智被物之教。但約此二未曾有說。故云不說耳。今云自法但約自證耳。自法者下釋向經中所列二法。亦先列經釋也。初釋自法中。云彼如來者。謂過去諸佛及以現在十方諸佛。與彼佛證一體無殊。不多不少名不增減。離言說等者。重釋自證所離之法。釋曰下今釋經意。離言說等者。彼經第七云離言說者。不可議也。離妄想者。不可思也。離文字者。離假名文字也。凡能詮教無非假名。約自證法有何文字。言二趣者。復疏釋前言

【現代漢語翻譯】現代漢語譯本全是吹唾（比喻否定）之功用啊。』后兩句者』，指的是六句中的后兩句。用這兩句分別向兩個方向使用，在六句的末尾都叫做唾（比喻否定）。唾只是破除，破除就是不可說而已。所以六句中句句都說不可說。如果將前四句的文義總結起來，這兩句既是不思議的解惑，解惑與實相智慧相即，斷滅煩惱與智慧不二，與吹唾的意義相同。所以用以總結前四句的智慧和斷滅。這只是用了『上生』和『不生』，沒有討論后兩句的『不可說』。所以用『生』字來總結前面的『吹』，用『不生』字來總結前面的『唾』。如果連同后兩句的『不可說』也用來總結前面，那麼總結前面的『吹』和『唾』就完全相即，也不可當作相即來說。另外，《楞伽經》下面又用《楞伽經》來解釋這六句。先解釋《楞伽經》，然後總結《大般涅槃經》與《楞伽經》相同。最初解釋《楞伽經》的意義是，該經第四品《無常品》中說：『大慧菩薩稟白佛說，如佛所說，我于某夜成就最正覺，某夜入般涅槃，中間不說一字，不已說，不當說，不今說，這是佛所說。世尊，依據什麼秘密語言，作這樣的說法？』佛說：『依據兩種秘密語言，即自證法（自己證悟的法）和本住法（本來就存在的法）。』然而一代教化難道沒有權巧智慧應機施教嗎？只是就這兩種未曾有法來說『不說』罷了。現在說『自法』，只是就自證而言。『自法者』，下面解釋前面經文中所列的兩種法，也是先列出經文再解釋。最初解釋自法中，說『彼如來』，指的是過去諸佛以及現在十方諸佛，與彼佛所證悟的本體一體無二，不多不少，名為不增不減。『離言說等者』，再次解釋自證所遠離的法。『釋曰』下面現在解釋經文的意義。『離言說等者』，《楞伽經》第七品中說：『離言說者，不可議論也；離妄想者，不可思量也；離文字者，遠離假名文字也。』凡是能詮釋教義的，沒有不是假名的。就自證法來說，哪裡有什麼文字？『言二趣者』，又疏解前面所說的

【English Translation】 English version All are the functions of blowing and spitting (metaphor for negation). 'The latter two sentences' refer to the latter two sentences in the six sentences. These two sentences are used in two directions respectively, and at the end of the six sentences, they are both called spitting (metaphor for negation). Spitting is just breaking, and breaking is just unspeakable. Therefore, each sentence in the six sentences says that it is unspeakable. If the meaning of the previous four sentences is summarized, these two sentences are both inconceivable solutions to confusion, and the solution to confusion is identical to the wisdom of reality, and the extinction of troubles is not different from wisdom, which is the same as the meaning of blowing and spitting. Therefore, it is used to summarize the wisdom and extinction of the previous four sentences. This only uses 'birth' and 'non-birth', and does not discuss the 'unspeakable' of the latter two sentences. Therefore, the word 'birth' is used to summarize the previous 'blowing', and the word 'non-birth' is used to summarize the previous 'spitting'. If the 'unspeakable' of the latter two sentences is also used to summarize the previous ones, then summarizing the previous 'blowing' and 'spitting' is completely identical, and it cannot be said as identical. In addition, the Laṅkāvatāra Sūtra below uses the Laṅkāvatāra Sūtra to explain these six sentences. First explain the Laṅkāvatāra Sūtra, and then summarize that the Mahāparinirvāṇa Sūtra is the same as the Laṅkāvatāra Sūtra. The initial explanation of the meaning of the Laṅkāvatāra Sūtra is that the fourth chapter of the sutra, Anityatā, says: 'Mahamati Bodhisattva reported to the Buddha, as the Buddha said, I attained the most perfect enlightenment on a certain night, and entered Parinirvāṇa on a certain night, without saying a word in between, not having said, not to be said, not now saying, this is what the Buddha said. Bhagavan, according to what secret language, do you make such a statement?' The Buddha said: 'According to two secret languages, namely svasaṃvedana (self-realized dharma) and prakṛtistha-dharma (the dharma that exists originally).' However, is there no skillful wisdom to teach according to the opportunity in a generation of teaching? It is just that 'not saying' is said in terms of these two unprecedented dharmas. Now saying 'svadharma', it is only in terms of self-realization. 'Svadharma', below explains the two dharmas listed in the previous scriptures, and also lists the scriptures first and then explains them. In the initial explanation of svadharma, it is said that 'Tathāgata', refers to the Buddhas of the past and the Buddhas of the ten directions of the present, and the body realized by that Buddha is one and not two, not more or less, named not increasing or decreasing. 'Beyond words, etc.', again explains the dharma that is far away from self-realization. 'Explanation says' below now explains the meaning of the scriptures. 'Beyond words, etc.', the seventh chapter of the Laṅkāvatāra Sūtra says: 'Beyond words, it cannot be discussed; beyond delusion, it cannot be thought; beyond words, it is far away from false names and words.' All that can explain the teachings is not a false name. In terms of self-realization, where are the words? 'Speaking of the two interests', also explains the previous saying

說假名。恐情妄計但離能說能思能名。即以所說所思所名。謂為真體。故復疏云二趣俱離。何者。于自證中不見能所名離二趣。本住下次釋本住法也。謂佛自行所行之道。及佛本若實相之理。並非修成非作法故遍一切處。不可改易故名為住。理是所至道是所行。故舉譬云並非行者至者所作。故本有道為人所行。豈行者作。本有理城由本道至。亦由行人而能至理。故並不由至者能作。經初又云。本住法者。如金在礦及所至城。礦似兼別城必從圓。經曰下引彼經助釋也。彼經次文即以古城為喻。佛問大慧。彼城及道並城中物。是彼入者之所作耶。答曰。不也。士夫行人但隨本有常住之道。至實相城得於萬德秘藏之物。以受如意涅槃之樂。本期涅槃故云如意。當知下總結前意。非口言者。不可議也。非分別者。不可思也。稱本法故不可變異。此義下會同中。乃以生生為本法者。前釋生生指有漏法。今指有漏體全是理。問。前釋何故云是所化。今何故云是本法耶。答。一切所化無非本法。故曉法師云。水窮波末波徹水源。生隨順緣生不可說者。結前生生不可說。故前文釋云。生即空中故不可說。今亦如是。隨順緣生不可說生即空中故。第二三句準前可知。不生不生即究竟者。智斷究竟也。余並同前。大經云十因緣下次明可說。

【現代漢語翻譯】現代漢語譯本：說假名（只是假設性的名稱）。恐怕情識和虛妄的計度，只是離開了能說、能思、能名（的主體和行為），就以所說、所思、所名（的內容），認為是真實的本體。所以又疏解說『二趣俱離』。什麼意思呢？在自證的境界中，不見能、所、名（能說的主體，所說的對象，名稱），離開了這二趣（能與所）。『本住』下面解釋『本住法』。指的是佛自己修行的道路，以及佛本來具有的真實相的道理。並非通過修行而成，也不是人為造作的，所以遍及一切處，不可改變，所以叫做『住』。理是所到達的地方，道是所行走的道路。所以舉例說，並非是行走者或到達者所創造的。所以本有的道路是人所行走的，難道是行走的人創造的嗎？本有的理性的城池，通過本有的道路到達，也由行人才能到達真理。所以並不由到達者所創造。《經》的開頭又說：『本住法』，就像金子在礦石中，以及所要到達的城池。礦石類似兼帶其他雜質，城池必定是圓滿的。『經曰』下面引用那部經來輔助解釋。那部經的下文就用古城來比喻。佛問大慧（菩薩名）:『那座城池和道路，以及城中的事物，是進入那座城池的人所建造的嗎？』回答說：『不是的。』士夫（有志之士）和行人只是沿著本有的、常住的道路，到達實相的城池，得到萬德秘藏的寶物，享受如意的涅槃的快樂。本來期望涅槃，所以說『如意』。應當知道下面總結前面的意思。不是口頭所說的，是不可議論的。不是分別思量的，是不可思議的。因為符合本來的法則，所以不可變異。『此義』下面會同中。如果以『生生』為本法，前面解釋『生生』指的是有漏法（有煩惱的法），現在指的是有漏的本體完全是真理。問：前面解釋為什麼說是『所化』（被教化的對象），現在為什麼說是『本法』呢？答：一切所教化的，沒有不是本法的。所以曉法師說：『水流到波浪的末端，波浪貫穿到水源。』生隨順因緣而生，生是不可說的。總結前面『生生』是不可說的。所以前面的文章解釋說，生就是空，所以不可說。現在也是這樣，隨順因緣而生是不可說的，生就是空，所以。第二、三句參照前面就可以知道。『不生不生即究竟』，指的是智慧和斷除煩惱達到究竟。其餘的都和前面相同。《大經》說『十因緣』下面說明什麼是可以說的。

【English Translation】 English version: Saying provisional names (just hypothetical names). Fearing that emotional consciousness and false calculations, merely separated from the able to speak, able to think, able to name (the subject and action), then take what is spoken, what is thought, what is named (the content), and consider it the true essence. Therefore, it is further explained, 'Both aspects are separated.' What does it mean? In the realm of self-realization, the able, the object, and the name (the subject who can speak, the object spoken of, the name) are not seen, separated from these two aspects (the able and the object). Below 'Original Abiding' explains 'Original Abiding Dharma'. It refers to the path that the Buddha himself practices, as well as the principle of the true aspect that the Buddha originally possesses. It is not achieved through practice, nor is it artificially created, so it pervades all places and cannot be changed, so it is called 'Abiding'. Principle is the place to arrive at, and the path is the road to travel. Therefore, it is exemplified that it is not created by the walker or the arriver. Therefore, the original path is walked by people, is it created by the walker? The original city of reason is reached through the original path, and it is also through the walker that one can reach the truth. Therefore, it is not created by the arriver. At the beginning of the Sutra, it also says: 'Original Abiding Dharma' is like gold in ore, and the city to be reached. Ore is similar to containing other impurities, and the city must be complete. 'The Sutra says' below quotes that Sutra to assist in the explanation. The following text of that Sutra uses the ancient city as a metaphor. The Buddha asked Mahamati (name of a Bodhisattva): 'Is that city and road, and the things in the city, built by the person who entered that city?' The answer is: 'No.' The gentleman (person with aspirations) and the traveler only follow the original, permanent path, reach the city of true aspect, obtain the treasures of the secret store of ten thousand virtues, and enjoy the happiness of Nirvana as desired. Originally expecting Nirvana, so it is said 'as desired'. It should be known that the following summarizes the previous meaning. What is not spoken is not debatable. What is not distinguished and thought about is inconceivable. Because it conforms to the original law, it cannot be changed. 'This meaning' below will be the same. If 'birth after birth' is taken as the original law, the previous explanation of 'birth after birth' refers to the defiled dharma (dharma with afflictions), and now it refers to the essence of the defiled is completely truth. Question: Why was it said to be 'what is to be transformed' (the object to be taught) in the previous explanation, and why is it said to be 'original law' now? Answer: Everything that is taught is not other than the original law. Therefore, Dharma Master Xiao said: 'Water flows to the end of the waves, and the waves penetrate to the source of the water.' Birth arises according to conditions, and birth is unspeakable. Summarizing the previous 'birth after birth' is unspeakable. Therefore, the previous article explained that birth is emptiness, so it is unspeakable. It is the same now, birth according to conditions is unspeakable, birth is emptiness, so it is. The second and third sentences can be understood by referring to the previous ones. 'Non-birth non-birth is ultimate' refers to wisdom and the elimination of afflictions reaching the ultimate. The rest are the same as before. The Great Sutra says 'Ten Causes' below explains what can be said.

凡諸文中不可說后。必明可說者。先自證已必化他故。十二因緣中不云生死者。此屬未來。今明從過至現。以成機根故不取也。故大經中續前不可說文后。即云十因緣法為生作因。所言十因為生作因者。以宿種子在無明行中。來至今世。復依本習起愛取有。復由現在聞法發習。此中因緣且語眾生十因緣邊。亦應義兼感應因緣。謂感佛四說即因緣義。彼地持文立四種性。于中聲聞種性謂永入滅者。非今所用。然瑜伽論解深密經等。並方等部攝。挫云永入策發令起。如凈名中迦葉自敘云。於此大乘已如敗種。敗種豈有更生之理。至法華會中根獲記。是故今文且附方等。但以四性對於四教義味泯合。問下料簡中初文令立第四句也。赴機是立六句是破。前四句中有智有斷。即是義當亦破亦立。答中亦以大經文答。彼文釋五行竟。次明十功德云。十事功德不可思議。非難非易等。當知十德皆證中道。此五行十德自古多釋。瑤亮云。五行是略十德是廣。各以二德對於一行。宗師破云。初六對三相貌可爾。后四對行全不相應。光宅云。行與功德一體異名。並從因以至果。開善云。五行淺十德深。五行者。始從初心終至地前。十德者。始從初地至金剛心。若作別義開善最親。若依圓義光宅似當。具如玄文明圓五行。然亦不是全用彼經。

但彼經文兼圓帶別。十地證道雖與圓同。地前教道未曾聞故。故云不可思議聞者驚怪。河西云。若準梵本應云希有奇特。鈍根小智聞則驚怪。譯者略之。但云不可思議等。章安釋云。深無底故驚。廣無邊故怪非分別智慧知故非難。泥洹智不洎故非易。非真故非內。非俗故非外。非色故非相。非心故非非相。無去來今故非是世法。無中邊故無有相貌。絕四離百故世間所無。疏中不釋非方圓尖邪。今助釋曰。非別故非方。非通故非圓。非空故非尖。非有故非邪。若作非破非立為言者。非破故非難。非立故非易。非破故非內。非立故非外。非立故非相。非破故非非相。非破故非圓。非立故非方。非立故非尖。非破故非邪。次問者。圓有四門若無生攝盡。何用諸門。答意者。今說無生則云無生攝盡。若說余門則應一一各云攝盡今從行便且云無生。乃至開為三十二門。何但四耶。既云從於智斷二德以立門名。三十二門未嘗別異。隨舉一門攝三十一。月無增減等者。譬不異而異。約惑智邊說有增減。見有增減月體常圓。諸門依于智斷二德。但從能入差別不同。而其理體未嘗生滅。大經云。因須彌山故有虧盈。俱舍復云。近日自影覆。諸小乘經多雲白銀琉璃漸漸互現。故有增減。今取此意譬無增減。意甚便也若無生下以門結遍。問無

【現代漢語翻譯】現代漢語譯本：然而那部經文兼具圓教和別教的特點。十地（Dashabala，菩薩修行過程中的第十個階段）證得的道理雖然與圓教相同，但在十地之前的教義道路上從未聽聞過，所以說『不可思議』，聽聞者會感到驚奇怪異。河西（鳩摩羅什的譯經團隊）說：『如果按照梵文字，應該說是『希有奇特』。根器遲鈍、智慧淺薄的人聽了會感到驚奇怪異。』譯者省略了這些，只說『不可思議』等等。章安（隋代天臺宗僧人）解釋說：『因為深邃沒有底，所以驚奇；因為廣闊沒有邊際，所以怪異。不是分別智慧所能瞭解的，所以不是難；不是涅槃（Nirvana，佛教術語，指解脫）的智慧所能達到的，所以不是易。不是真諦，所以不是內；不是俗諦，所以不是外；不是色法，所以不是相；不是心法，所以不是非相。沒有過去、現在、未來，所以不是世間法。沒有中間和邊際，所以沒有相貌。斷絕四句、遠離百非，所以是世間所沒有的。』疏中沒有解釋『不是方、圓、尖、邪』，現在我來補充解釋：『不是別教，所以不是方；不是通教，所以不是圓；不是空，所以不是尖；不是有，所以不是邪。』如果用『非破非立』來表達，那麼『非破』所以不是難，『非立』所以不是易，『非破』所以不是內，『非立』所以不是外，『非立』所以不是相，『非破』所以不是非相，『非破』所以不是圓，『非立』所以不是方，『非立』所以不是尖，『非破』所以不是邪。接下來提問者問：『圓教有四門，如果無生門已經全部攝盡，為什麼還要其他門？』回答的意思是：『現在說無生門，就說無生門已經全部攝盡。如果說其他門，就應該一一都說已經全部攝盡。現在爲了方便起見，暫且說無生門。甚至可以開為三十二門，豈止是四門呢？』既然說是從智德和斷德兩種功德來建立門的名義，那麼三十二門從未有差別。隨便舉出一門，就攝盡了三十一門。『月無增減』等等，是比喻不異而異，從惑和智的角度來說有增減，看到有增減，但月亮的本體始終是圓滿的。各個門都依于智德和斷德兩種功德，只是從能入的差別上有所不同，而其理體從未生滅。《大般涅槃經》（Mahaparinirvana Sutra）說：『因為須彌山（Mount Sumeru，佛教中的聖山）的緣故，所以有虧盈。』《俱舍論》（Abhidharmakosa）又說：『因為靠近太陽，所以自己的影子遮蔽了自己。』許多小乘經典大多說白銀和琉璃漸漸互相顯現，所以有增減。現在取這個意思來比喻無增減，意思非常方便。』如果無生門以下用門來總結普遍性。問無

【English Translation】 English version: However, that scripture combines the characteristics of both the perfect (Round) and distinct (Separate) teachings. Although the attainment of enlightenment at the Tenth Ground (Dashabala, the tenth stage in the Bodhisattva path) is similar to the perfect teaching, it has never been heard of in the doctrinal path before the Tenth Ground. Therefore, it is said to be 'inconceivable,' and those who hear it are surprised and amazed. The team of Kumarajiva said: 'According to the Sanskrit text, it should be said to be 'rare and extraordinary.' Those with dull faculties and shallow wisdom are surprised and amazed when they hear it.' The translator omitted these and only said 'inconceivable,' and so on. Zhang'an (a Tiantai monk in the Sui Dynasty) explained: 'Because it is deep without a bottom, it is surprising; because it is vast without boundaries, it is amazing. It cannot be understood by discriminating intelligence, so it is not difficult; it cannot be reached by the wisdom of Nirvana (Nirvana, a Buddhist term referring to liberation), so it is not easy. It is not the ultimate truth, so it is not internal; it is not the conventional truth, so it is not external; it is not form, so it is not appearance; it is not mind, so it is not non-appearance. It has no past, present, or future, so it is not a worldly dharma. It has no middle or edge, so it has no appearance. It cuts off the four phrases and is far from the hundred negations, so it is something that the world does not have.' The commentary does not explain 'not square, round, pointed, or crooked,' so now I will supplement the explanation: 'It is not the distinct teaching, so it is not square; it is not the shared teaching, so it is not round; it is not emptiness, so it is not pointed; it is not existence, so it is not crooked.' If we use 'neither negation nor affirmation' to express it, then 'not negation' is why it is not difficult, 'not affirmation' is why it is not easy, 'not negation' is why it is not internal, 'not affirmation' is why it is not external, 'not affirmation' is why it is not appearance, 'not negation' is why it is not non-appearance, 'not negation' is why it is not round, 'not affirmation' is why it is not square, 'not affirmation' is why it is not pointed, 'not negation' is why it is not crooked.' Next, the questioner asks: 'The perfect teaching has four gates. If the gate of non-origination has already encompassed everything, why are other gates needed?' The answer means: 'Now that we are talking about the gate of non-origination, we say that the gate of non-origination has already encompassed everything. If we talk about other gates, we should say that each one has already encompassed everything. Now, for the sake of convenience, we will temporarily talk about the gate of non-origination. It can even be opened into thirty-two gates, not just four gates.' Since it is said that the names of the gates are established based on the two virtues of wisdom and severance, the thirty-two gates have never been different. Randomly picking one gate encompasses the other thirty-one gates. 'The moon has no increase or decrease,' and so on, is a metaphor for being not different but different. From the perspective of delusion and wisdom, there are increases and decreases. Seeing that there are increases and decreases, the essence of the moon is always round and complete. Each gate relies on the two virtues of wisdom and severance, but they differ only in terms of the ability to enter, while their underlying principle has never been born or ceased. The Mahaparinirvana Sutra says: 'Because of Mount Sumeru (Mount Sumeru, a sacred mountain in Buddhism), there are waxing and waning.' The Abhidharmakosa also says: 'Because it is close to the sun, one's own shadow obscures oneself.' Many Hinayana scriptures mostly say that silver and lapis lazuli gradually appear to each other, so there are increases and decreases. Now, we take this meaning to illustrate no increase or decrease, and the meaning is very convenient.' If the gate of non-origination below uses the gate to summarize universality. Ask no

生門門稱無生等者。門稱無生則應一切悉稱無生。前諸句中何故復云無生生等。無生生是初四句中第一句。生生是第四句。生自在故是第三句。引三生句以難無生。答意者。三句明生。並是無生功能故也。次正明破法遍中初列三章。一一章門皆云從始至終盡其源底者標中探說章中之意。盡源故橫周。盡底故豎窮。豎破灼然有始有終。於一一見一一品思無非法界故也。橫門一一亦各復有從始至終。不二門中不無橫豎。如是皆悉橫豎不二。若欲且從三章各說者。三惑各遍名為橫周。通至實相名為深窮。一一惑智理非橫豎。橫中一一亦復如是。又橫攝一切名為橫周。一一至極名為豎深。不二門中具攝諸橫名為橫周。無不圓極故云豎深。雖有三文但成二義。謂次不次。橫豎但成次第故也。雖有二義共成一心。當知豎中具足有橫及以不二。餘二類之。故云豎則論高。乃至無豎而不廣也。法華大車意亦如是。當知只是高廣大車。故知橫豎但論相入不得不二未免縱橫。雖橫豎皆遍須識不二。故次釋云非橫非豎。隨文見者奈何迷深。故一家釋義前總次別。后還結撮歸於元意。意雖若是為顯不二。還依章門橫豎解釋。則於一中。橫豎甄分淺深不亂。一無生門下先列豎章。亦先列竟。次如此下述豎章意。此文分明寄三顯一。如何棄此漫指偏

【現代漢語翻譯】現代漢語譯本『生門門稱無生等者』（生門這一門說的是無生等等）。如果門稱作無生，那麼一切都應該稱作無生。為什麼前面那些句子中又說『無生生』等等呢？『無生生』是最初四句中的第一句，『生生』是第四句，『生自在故』是第三句。用這三個『生』句來質疑『無生』。回答的意思是，這三句說明了『生』，但都是『無生』的功能。接下來正式說明『破法遍』中的內容，首先列出三章。每一章都說『從始至終盡其源底』，這是標明在探說章中的意思。『盡源』所以橫向周遍，『盡底』所以縱向窮盡。縱向破斥，顯然有始有終，在每一個見解、每一個品類的思辨中，沒有不是法界的。橫向的每一門也各自有從始至終。在不二門中，並非沒有橫向和縱向。像這樣，一切都是橫向和縱向的不二。如果要從三章各自來說，三種迷惑各自周遍稱為橫周，通達實相稱為深窮。每一個迷惑、智慧、理體，都不是橫向或縱向的。橫向中的每一個也都是如此。又，橫向統攝一切稱為橫周，每一個都達到極致稱為縱深。不二門中具足統攝各種橫向稱為橫周，沒有不圓滿至極的，所以說縱深。雖然有三段文字，但只構成兩種意義，即次第和不次第。橫向和縱向只構成次第。雖然有兩種意義，但共同構成一心。應當知道，縱向中具足有橫向以及不二，其餘兩類也是如此。所以說『縱向則論高』，乃至『沒有縱向而不廣』。《法華經》中的大車也是這個意思。應當知道，這只是高廣的大車。所以知道橫向和縱向只是論述相互進入，不得不二，無法避免縱橫交錯。雖然橫向和縱向都周遍，必須認識到不二。所以接下來解釋說『非橫非豎』。隨文見解的人，怎麼會迷惑于深奧的道理呢？所以一家解釋義理，先總說，再分別說，最後總結歸於原來的意思。意思雖然是這樣，是爲了顯示不二。還是依照章節的橫向和縱向來解釋，那麼在一之中，橫向和縱向的區分，淺顯和深奧就不會混亂。一無生門下，先列出縱向的章節，也已經列完了。接下來『如此下』描述縱向章節的意思。這段文字分明地寄託三來顯示一，為什麼要捨棄這個而隨意指向偏頗呢？

【English Translation】 English version 『The gate of birth is called no-birth, etc.』 If the gate is called no-birth, then everything should be called no-birth. Why do the previous sentences say 『no-birth birth』 etc.? 『No-birth birth』 is the first of the initial four sentences, 『birth birth』 is the fourth sentence, and 『birth is self-existent』 is the third sentence. These three 『birth』 sentences are used to question 『no-birth』. The answer means that these three sentences explain 『birth』, but they are all functions of 『no-birth』. Next, formally explain the content of 『breaking the pervasive Dharma』, first listing three chapters. Each chapter says 『from beginning to end, exhaust its source and bottom』, which marks the meaning in the chapter of exploring and speaking. 『Exhausting the source』 therefore pervades horizontally, and 『exhausting the bottom』 therefore exhausts vertically. Vertical refutation clearly has a beginning and an end, and in every view and every category of speculation, there is nothing that is not the Dharmadhatu (realm of Dharma). Each horizontal gate also has its own beginning and end. In the non-dual gate, there is no lack of horizontal and vertical. Like this, everything is the non-duality of horizontal and vertical. If you want to speak from each of the three chapters, the three confusions each pervade, called horizontal pervasion, and reaching the true nature is called deep exhaustion. Each confusion, wisdom, and principle is neither horizontal nor vertical. Each in the horizontal is also like this. Also, the horizontal encompassing everything is called horizontal pervasion, and each reaching the extreme is called vertical depth. The non-dual gate fully encompasses various horizontals, called horizontal pervasion, and there is nothing that is not perfectly extreme, so it is called vertical depth. Although there are three paragraphs of text, they only constitute two meanings, namely sequential and non-sequential. Horizontal and vertical only constitute sequential. Although there are two meanings, they jointly constitute one mind. It should be known that the vertical fully contains the horizontal and the non-dual, and the other two categories are also like this. Therefore, it is said that 『the vertical discusses height』, and even 『there is no vertical that is not broad』. The great vehicle in the Lotus Sutra is also this meaning. It should be known that this is just a high and broad vehicle. Therefore, it is known that horizontal and vertical only discuss mutual entry, inevitably non-dual, and cannot avoid crisscrossing. Although horizontal and vertical both pervade, it is necessary to recognize non-duality. Therefore, the next explanation says 『neither horizontal nor vertical』. How can those who see according to the text be confused by the profound principle? Therefore, one school explains the meaning, first generally, then separately, and finally summarizes and returns to the original meaning. Although the meaning is like this, it is to show non-duality. Still, according to the horizontal and vertical of the chapters, the distinction between horizontal and vertical, shallow and profound, will not be confused in one. Under the one no-birth gate, the vertical chapters are listed first, and they have already been listed. Next, 『like this below』 describes the meaning of the vertical chapters. This passage clearly entrusts three to show one, why abandon this and arbitrarily point to the biased?

文。大論下引論證於寄三顯一意也。是故此中文三義三。意在度入歸於不二一心中破。故知下文句句之中。皆有一文一義一意。不煩文故且立六處。華嚴下重引華嚴意。以顯今文。彼經二根而分兩意者。此亦先次後論不次。故似於彼。彼說次者。意亦為成圓頓不次。與今似同。若論今文約觀但是借別顯總。全非別教意覆成異法華唯一則開鈍成利。人無不開法亦無二。正當今意。今欲下顯文元意。諸教既爾。今亦依之。故示讀者。預于文前遙點六處結撮要意。一破見位后二破思位后。三四門料簡中。四出假利益位五結破法遍文后。六修中觀文初。頻此六文慇勤指的。顯露彰灼讀者尚昏。儻沉密隱映如何取解。故逆提綱領至文重示。此仍不論標章指意等直指文內有此六重初釋從見假入空中。先明從解得名。次釋當體受稱。初文中且通釋云見惑等者。明見所從而生及以能障功能。如焰下舉譬。焰夢者見惑也。空覺者真體也。此惑下合。然見則見理下釋從解得名。見惑下列釋。單四見中亦先列四見。於一下先明有見中利鈍十使。初利中。謂有於我者。外人計我。或如麻豆及母指等。或計遍身神身四句及一異等。計我不忘名為我見。計我斷常名為邊見。由計斷常不信因果。復計此我以為自然冥初世性世性即是二十五諦及六諦等。

或計從於父母微塵梵天等生。皆名邪見。執邪為道名非因計因。名戒取見。謂因此見通至非想。信此非餘名為見取。是己法者愛下。明因見惑起于鈍使。如是下歷三界四諦結八十八使。如文可見。三界合有五十二鈍三十六利鈍五十二者。謂欲界二十。四諦各五。上界無瞋但一十六。上二界合成三十二。並欲二十合五十二。利三十六者。三界各十二故也。如欲界中苦下具五。道下有三除身邊。集滅各二除身邊戒取。合十二也。上二界亦然。三十六及五十二。合八十八。問。四諦下惑依何理教。減不同耶。答。依阿毗曇上界不行恚。問。何故身邊唯在苦耶。答。此見依身故名身見。依于身見而起邊見。餘三非身故無此見。又見苦斷故故在苦下。問。戒取何故唯在苦道。答。唯彼所起。問。戒取計因苦諦是果。何故在苦。答。計多苦行望為實因。故在苦下。非出道故妄謂出道。是故復于道處能起。集滅異此故無身見。無身見故亦無邊見。集滅非道不生戒取。又復戒取在於苦道二諦下者。本是內道見苦能斷。本外道者見道能斷。故唯在二。問。八十八中初果所斷。既唯見惑。何故中有五十二思。答。此思依見見為根本。但斷于見根壞條枯。若迷事思此中不攝。故文云是己法者愛。即指五見為己法也。問。修所斷中何故無疑。答

【現代漢語翻譯】現代漢語譯本或者認為是從父母、微塵、梵天等產生，都叫做邪見。執著邪法為正道，稱為非因計因。認為憑藉這些見解可以通往非想非非想處天，相信這些見解而排斥其他，稱為見取見。『是己法者愛下』，說明因見而產生的迷惑，源於遲鈍的煩惱。像這樣，下至三界四諦，總結出八十八種煩惱，如經文所見。三界共有五十二種遲鈍煩惱和三十六種利使。五十二種遲鈍煩惱，指的是欲界二十種，四諦下各有五種。上二界沒有嗔恚，只有一十六種。上二界合起來是三十二種，加上欲界的二十種，合起來是五十二種。三十六種利使，是因為三界各有十二種。例如欲界中，苦諦下具有五種，道諦下有三種，除去身見和邊見。集諦和滅諦各有兩種，除去身見、邊見和戒取見，合起來是十二種。上二界也是這樣。三十六種加上五十二種，合起來是八十八種。問：四諦下的迷惑，依據什麼理論教義來減少不同的煩惱呢？答：依據阿毗曇，上界沒有嗔恚。問：為什麼身見和邊見只在苦諦下有呢？答：這種見解依賴於身體，所以稱為身見。依賴於身見而產生邊見。其餘三諦不是依賴於身體，所以沒有這種見解。而且，因為見苦才能斷除，所以只在苦諦下。問：戒取見為什麼只在苦諦和道諦下有呢？答：只在它們所產生的地方才有。問：戒取見認為苦諦是果，為什麼在苦諦下？答：認為多種苦行是真實的因，所以在苦諦下。因為不是真正的出離之道，卻妄想是出離之道，所以又在道諦處產生。集諦和滅諦與此不同，所以沒有身見，沒有身見也就沒有邊見。集諦和滅諦不是道，所以不產生戒取見。而且，戒取見在於苦諦和道諦二諦下，原本是內道，見苦可以斷除。原本是外道，見道可以斷除，所以只在這二諦下。問：八十八種煩惱中，初果所斷的，既然只有見惑，為什麼其中有五十二種思惑？答：這些思惑依賴於見惑，以見惑為根本。只要斷除了見惑，根壞了，枝條自然枯萎。如果迷戀於事相上的思惑，這裡就不包括了。所以經文說『是己法者愛』，就是指五種見惑是自己的法。問：修所斷的煩惱中，為什麼沒有疑惑？答

【English Translation】 English version Or considering arising from parents, minute dust, Brahma, etc., all are called wrong views. Holding wrong views as the right path is called 'non-cause as cause'. Thinking that by these views one can reach the realm of neither perception nor non-perception, and believing in these while rejecting others, is called 'view attachment'. 'Loving what is one's own' indicates that the delusion arising from views originates from dull afflictions. Thus, down to the Three Realms and Four Noble Truths, a total of eighty-eight afflictions are summarized, as seen in the scriptures. The Three Realms have fifty-two dull afflictions and thirty-six sharp afflictions. The fifty-two dull afflictions refer to the twenty in the Desire Realm, with five under each of the Four Noble Truths. The Form and Formless Realms have no anger, only sixteen. The upper two realms combined have thirty-two, plus the twenty in the Desire Realm, totaling fifty-two. The thirty-six sharp afflictions are because each of the Three Realms has twelve. For example, in the Desire Realm, under the Truth of Suffering, there are five; under the Truth of the Path, there are three, excluding self-view and extreme views. Under the Truth of Accumulation and the Truth of Cessation, there are two each, excluding self-view, extreme views, and attachment to precepts, totaling twelve. The upper two realms are the same. Thirty-six plus fifty-two equals eighty-eight. Question: According to what theory or doctrine are different afflictions reduced under the Four Noble Truths? Answer: According to the Abhidhamma, there is no anger in the upper realms. Question: Why are self-view and extreme views only under the Truth of Suffering? Answer: This view relies on the body, so it is called self-view. Extreme views arise from reliance on self-view. The other three truths do not rely on the body, so there is no such view. Moreover, because it is through seeing suffering that one can cut it off, it is only under the Truth of Suffering. Question: Why is attachment to precepts only under the Truth of Suffering and the Truth of the Path? Answer: Only where they arise. Question: Attachment to precepts considers the Truth of Suffering as the result, why is it under the Truth of Suffering? Answer: Considering various ascetic practices as the real cause, it is under the Truth of Suffering. Because it is not the real path of liberation, yet one falsely imagines it to be, it arises again under the Truth of the Path. The Truth of Accumulation and the Truth of Cessation are different from this, so there is no self-view, and without self-view, there are no extreme views. The Truth of Accumulation and the Truth of Cessation are not the path, so attachment to precepts does not arise. Moreover, attachment to precepts is under the Truth of Suffering and the Truth of the Path because originally it is the inner path, and seeing suffering can cut it off. Originally it is the outer path, and seeing the path can cut it off, so it is only under these two truths. Question: Among the eighty-eight afflictions, what the first fruit (Sotapanna) cuts off is only the afflictions of views, why are there fifty-two afflictions of thought among them? Answer: These afflictions of thought rely on the afflictions of views, taking the afflictions of views as the root. As long as the afflictions of views are cut off, the root is destroyed, and the branches naturally wither. If one is attached to the afflictions of thought in phenomena, it is not included here. Therefore, the scripture says 'Loving what is one's own', which refers to the five afflictions of views as one's own dharma. Question: Why is there no doubt among the afflictions to be cut off by cultivation? Answer

。見道已斷理合無疑。餘三見下但例于有則三見可解。但以無等而為根本。如計我是無乃至非有非無也。若歷下明歷六十二各生八十八。瀾(力旦反又力丹反)瀾漫遊波也。漫亦散漫。縱逸也。言此倒惑如波之逸。五十校計下明生百八也。此經是後漢安世高譯。所立法相稍異諸經。經云。佛在王舍。十方菩薩問佛。何故諸行因緣不同。佛言。校計五根及以意識。為一切法本得十方佛智。問。云何具足行道。謂常守根識修校計者。為黠菩薩。若不修校計者為癡菩薩。問。云何不修校計為癡修校計為黠。佛以五十法答。一一法中皆云校計。故云五十校計。一一法中皆有百八。初盡百八癡次盡百八欲。乃至得百八真證百八盡力。諸菩薩問。云何百八。佛言。有所念不自知心生心滅中。有陰有集。不知為癡。轉入意地亦如是。識亦如是。是為意三。見好色中色惡色。不自知著不自知滅。有陰有集。乃至觸亦如是。彼經但列六根各六。雖無三世之語。而結云百八。故知是約剎那而為三世也。既以心意識三為意地三。故通三世。如雲集起名心。籌量名意。別知名識。意三既爾。故使所依五根亦爾。三世三個三十六故。故有百八經又問云。我設知百八癡滅為癡為黠。佛言。未黠。諸菩薩言。何故爾耶。佛言。猶有百八癡乃至未得百八

盡力。以唸唸中不離六根剎那三世。故一一見皆一百八。乃至五十個百八煩惱。故彼經云。舉心動念生死無盡。若準大論六根各三受。三受對三塵。三世為百八。此則約果報以論三世。若諸論中。復以十纏加八十八為九十八。加十思惟合一百八。言十纏者。論云。纏八無慚愧。嫉慳並悔眠。及掉舉昏沉。或十加忿覆。故知唸唸有多百八。理含義別。大論又總以十四難而攝六十二見。謂三世各四句。並根本二句。有此難者不應為答。當知下結也。心昏眼盲。盲故不見。昏故不覺。即是無明心昏。智慧眼盲。故不見不覺真諦之理。世講者下斥謬也。以彼不知俱是見故。謬生去取。講者私解也。此語下明其謬見違經負心。世人但云初三是見。二四非見。則六十二中但有其半。故云欠少。是故違經。言負心者。若實作此見。但有違經之失。若隱知虛說則有負心之過。中論下且證有無俱是性計。計即是見也。無既成見。當知第四句悉亦是見。又此下驗無非證。故知屬見。諸外道下是邪人所得。驗知是見初文通舉外道所計。以辨人非。言本劫本見等者。長阿含十三云。佛告善念梵志。此本末見不出六十二也。本劫本見一十八。末劫末見四十四。合六十二。言十八者。有四四句及根本二。初四句者。一見二十劫成敗。二見四十劫。三

【現代漢語翻譯】現代漢語譯本唸唸之中不離六根，剎那之間包含過去、現在、未來三世。因此，每一次見（指六根接觸外境）都包含一百零八種煩惱。乃至有五十個一百零八種煩惱。所以那部經上說：『舉心動念，生死無盡。』如果按照《大智度論》所說，六根各有三種感受（苦、樂、舍），三種感受對應三種塵境（色、聲、香、味、觸、法），三世（過去、現在、未來）相乘，即為一百零八種煩惱。這指的是從果報的角度來論述三世。而在各種論著中，又以十纏（無慚、無愧、嫉、慳、悔、眠、掉舉、昏沉，或加上忿、覆）加上八十八隨眠，合為九十八種煩惱，再加上十種思惟，合為一百零八種。所說的十纏，論中說：『纏有八種，即無慚、無愧、嫉妒、慳吝、後悔、睡眠、掉舉和昏沉。』或者十種，加上忿怒和覆藏。因此可知，每一個念頭都包含多種一百零八種煩惱，其道理和含義各有不同。《大智度論》又總以十四難來涵蓋六十二見，即過去、現在、未來三世各有四句，加上根本二句。有這些疑難的人，不應該為他們解答。應當知道下面是總結。心昏昧，眼盲目。因為盲目，所以看不見；因為昏昧，所以不覺悟。這就是無明，心識昏昧，智慧之眼盲目，所以看不見、不覺悟真諦之理。世俗講經的人，下面是斥責他們的謬誤。因為他們不知道這些都是見解，所以錯誤地產生取捨。講經的人私自解釋說。下面說明他們的錯誤見解違背經義，辜負了自己的心。世人只說最初的三句是見解，第二和第四句不是見解，那麼六十二見中只有一半，所以說是欠缺。因此是違背經義。所說的辜負自己的心，如果確實是這樣認為，只是有違背經義的過失；如果明明知道卻虛假地說，那麼就有辜負自己心的過錯。《中論》下面且證明有和無都是自性計度，計度就是見解。無既然成為見解，應當知道第四句全部都是見解。又下面驗證無並非證悟，所以知道屬於見解。各種外道下面是邪人所得到的。驗證可知是見解。最初的文句總括外道所計，用來辨別人的是非。所說的本劫本見等，在《長阿含經》第十三卷中說：佛告訴善念梵志，這些根本和末端的見解，都離不開六十二見。本劫本見有十八種，末劫本見有四十四種，合起來是六十二種。所說的十八種，有四種四句，以及根本二句。最初的四句是：第一種見解認為二十劫成敗，第二種見解認為四十劫，第三種

【English Translation】 English version In every thought, one is inseparable from the six roots (eye, ear, nose, tongue, body, mind), and in an instant, the three periods of time (past, present, future) are contained. Therefore, each seeing (referring to the six roots contacting external objects) contains one hundred and eight afflictions. Even up to fifty sets of one hundred and eight afflictions. Hence, that sutra says: 'With every thought and movement of the mind, birth and death are endless.' If according to the Mahaprajnaparamita Shastra (Da Zhi Du Lun), each of the six roots has three kinds of feelings (suffering, pleasure, neither), and these three feelings correspond to the three realms of objects (form, sound, smell, taste, touch, dharma), multiplying by the three periods of time (past, present, future) results in one hundred and eight afflictions. This refers to discussing the three periods of time from the perspective of karmic retribution. In various treatises, the ten entanglements (shi chan) (shamelessness, lack of remorse, jealousy, stinginess, regret, sleepiness, restlessness, dullness, or adding anger and concealment) are added to the eighty-eight latent tendencies, totaling ninety-eight afflictions, and then adding ten kinds of thinking, totaling one hundred and eight. The ten entanglements, as stated in the treatise, are: 'There are eight entanglements, namely, shamelessness, lack of remorse, jealousy, stinginess, regret, sleepiness, restlessness, and dullness.' Or ten, adding anger and concealment. Therefore, it can be known that each thought contains multiple sets of one hundred and eight afflictions, and their principles and meanings are different. The Mahaprajnaparamita Shastra also generally uses the fourteen difficulties to encompass the sixty-two views, that is, the past, present, and future each have four statements, plus the two fundamental statements. Those who have these doubts should not be answered. It should be known that the following is a conclusion. The mind is confused, and the eyes are blind. Because of blindness, one cannot see; because of confusion, one is not aware. This is ignorance (avidya), the mind is confused, and the eyes of wisdom are blind, so one cannot see or be aware of the truth. The worldly lecturers, the following is to criticize their fallacies. Because they do not know that these are all views, they mistakenly generate acceptance and rejection. The lecturers interpret it privately. The following explains that their erroneous views violate the sutras and betray their own minds. Worldly people only say that the first three statements are views, and the second and fourth statements are not views, then only half of the sixty-two views are present, so it is said to be lacking. Therefore, it violates the sutras. The so-called betraying one's own mind, if one truly believes this, there is only the fault of violating the sutras; if one knows but falsely says, then there is the fault of betraying one's own mind. The Madhyamaka-karika (Zhong Lun) below will prove that both existence and non-existence are self-nature calculations, and calculation is a view. Since non-existence has become a view, it should be known that the fourth statement is entirely a view. Also, the following verifies that non-existence is not enlightenment, so it is known to belong to a view. The various non-Buddhist paths below are what evil people have obtained. Verification shows that it is a view. The initial sentence generally encompasses what non-Buddhists calculate, used to distinguish between right and wrong. The so-called original eon original view, etc., in the Dirghagama Sutra (Chang A Han Jing) Volume 13 says: The Buddha told the Brahman Sanian, these fundamental and terminal views cannot be separated from the sixty-two views. There are eighteen original eon original views, and forty-four terminal eon original views, totaling sixty-two. The so-called eighteen, there are four sets of four statements, and the two fundamental statements. The first four statements are: The first view believes in twenty eons of success and failure, the second view believes in forty eons, the third

見八十劫。四以捷疾智說(一一句皆云神及世間常)第二四句者。一我及世間。半常半無常。二計由戲笑。三計失意生。四以捷疾智說(廣如初句)第三四句者。一神及世間有邊。二無邊。三上下方有邊。四方無邊。四以捷疾智說(廣如初句。此三四句初皆云。或有沙門婆羅門。以種種方便定意。觀見二十劫等)第四四句者。一我不知不見善惡有報無報耶。二我不知不見有他世無他世耶。三我不知不見何者善何者惡耶。四愚癡暗鈍隨他問答(此四句頭皆說異問異答)根本二句者。一定意知眾生未來無因緣而有。二者捷疾智說。次末劫末見四十四句者。初四四句中第一有想四句。一我此終後生有色有想。二生無色有想。三生有色無色有想。四非有色非無色有想(廣如初句)第二四句者。以有邊無邊對有想作四句。第三四句者。以有樂無樂對有想作四句。第四四句者。一有想。二若干想。三少想。四無量想。第二有二四句。初四句者。以有色無色對無想作四句。如初四句。唯以無想替有想。次四句者。以有邊無邊對無想為四句。如初文中次四句說。但改無想以替有想。第三有二四句。初四句者有色無色對非有想非無想為四。次四句者。有邊無邊對非有想非無想為四句。此兩二四並前四四。合三十二句。復有斷見七句。一若

【現代漢語翻譯】現代漢語譯本見八十劫（kalpa，時間單位）。四、以敏捷的智慧來說（每一句都說神和世間是常）。第二四句是：一、我和世間，半常半無常。二、計較由戲笑而生。三、計較由失意而生。四、以敏捷的智慧來說（廣如初句）。第三四句是：一、神和世間有邊。二、無邊。三、上下方有邊。四、四方無邊。四、以敏捷的智慧來說（廣如初句。這三四句開頭都說：『或者有沙門（śrāmaṇa，出家求道者）、婆羅門（brāhmaṇa，古印度教祭司），以種種方便定意，觀見二十劫等』）。第四四句是：一、我不知不見善惡有報無報耶？二、我不知不見有他世無他世耶？三、我不知不見何者善何者惡耶？四、愚癡暗鈍，隨他問答（這四句開頭都說異問異答）。根本二句是：一、定意知眾生未來無因緣而有。二、敏捷的智慧來說。次末劫末見四十四句是：初四四句中第一有想四句。一、我此終後生有色有想。二、生無色有想。三、生有色無色有想。四、非有色非無色有想（廣如初句）。第二四句是：以有邊無邊對有想作四句。第三四句是：以有樂無樂對有想作四句。第四四句是：一、有想。二、若干想。三、少想。四、無量想。第二有二四句。初四句是：以有色無色對無想作四句。如初四句。唯以無想替有想。次四句是：以有邊無邊對無想為四句。如初文中次四句說。但改無想以替有想。第三有二四句。初四句者有色無色對非有想非無想為四。次四句者。有邊無邊對非有想非無想為四句。此兩二四並前四四。合三十二句。復有斷見七句。一、若

【English Translation】 English version Seeing eighty kalpas (劫, kalpa: a unit of time). Fourthly, speaking with quick and nimble wisdom (every sentence says that gods and the world are constant). The second four sentences are: 1. I and the world are half constant and half impermanent. 2. Reckoning arises from jesting. 3. Reckoning arises from disappointment. 4. Speaking with quick and nimble wisdom (as broadly stated in the first sentence). The third four sentences are: 1. Gods and the world have boundaries. 2. Are boundless. 3. The upper and lower directions have boundaries. 4. The four directions are boundless. Speaking with quick and nimble wisdom (as broadly stated in the first sentence. These three sets of four sentences all begin by saying: 'Perhaps there are śrāmaṇas (沙門, śrāmaṇa: wandering ascetics) and brāhmaṇas (婆羅門, brāhmaṇa: a member of the priestly class), who, through various means of meditative concentration, observe and see twenty kalpas, etc.'). The fourth four sentences are: 1. Do I not know or see whether good and evil have retribution or not? 2. Do I not know or see whether there is another world or not? 3. Do I not know or see what is good and what is evil? 4. Foolish and dull, answering according to others' questions (these four sentences all begin by saying different questions and different answers). The two fundamental sentences are: 1. Through meditative concentration, knowing that sentient beings will exist in the future without cause or condition. 2. Speaking with quick and nimble wisdom. Next, at the end of the kalpa, seeing forty-four sentences: In the first four sets of four sentences, the first set of four sentences concerns 'having thought'. 1. After my death, I will be born with form and thought. 2. Born without form but with thought. 3. Born with form and without form but with thought. 4. Neither with form nor without form but with thought (as broadly stated in the first sentence). The second four sentences are: Using 'having boundaries' and 'being boundless' to create four sentences regarding 'having thought'. The third four sentences are: Using 'having pleasure' and 'having no pleasure' to create four sentences regarding 'having thought'. The fourth four sentences are: 1. Having thought. 2. Various thoughts. 3. Few thoughts. 4. Immeasurable thoughts. Secondly, there are two sets of four sentences. The first four sentences are: Using 'having form' and 'having no form' to create four sentences regarding 'having no thought'. Like the first four sentences, only replacing 'having thought' with 'having no thought'. The next four sentences are: Using 'having boundaries' and 'being boundless' to create four sentences regarding 'having no thought'. As stated in the next four sentences in the initial text, but changing 'having no thought' to replace 'having thought'. Thirdly, there are two sets of four sentences. The first four sentences use 'having form' and 'having no form' to create four sentences regarding 'neither having thought nor having no thought'. The next four sentences use 'having boundaries' and 'being boundless' to create four sentences regarding 'neither having thought nor having no thought'. These two sets of two fours, along with the previous four sets of four, combine to make thirty-two sentences. Furthermore, there are seven sentences of annihilationist views. 1. If

沙門婆羅門作是論。我身從父母乳哺衣食長養而生。終歸磨滅。二者欲界諸天生。具足斷滅。三者色界諸天生。具足斷滅。四者空處。五者識處。六者不用處。七者非想非非想處(廣如欲界句說)次常見有五句。計一切眾生現在涅槃。一計現在五欲自恣得涅槃。二初禪。三二禪。四三禪五四禪(並計得涅槃)合十二句。並前三十二句。合四十四句。經釋甚廣。數雖六十二不出單四句見也。捉頭拔髮者。即六十二見中有無等見互相是非。如大經十八。耆婆為阇王作外道譬中雲。見二小兒相牽斗諍捉頭拔髮。章安釋云。二小兒者斷常有無。互相是非如捉頭拔髮。因既不善果苦無邊。故生死浩然。如長爪等者。次舉長爪亦不出四句。大論第一云。有外道梵志名長爪。亦名先尼。亦名婆蹉。亦名薩遮迦。亦名摩楗提。是大論師計一切論可破。一切語可壞。一切執可轉。故無實法可信可敬。如舍利弗本末經中說。舍利弗母即是其姊。姊夢見一人。具如法華疏舍利弗緣中(云云)。學訖還國。覓甥不見。往難世尊云。一切論可破等。佛以一句責云。汝見是忍不。思惟于久不得一法入心。乃云沙門瞿曇著我置二負門中。若我答忍是負門粗。眾人皆知。云何自言不忍而今言忍。現見妄語。若答言我見不忍是負門細。無人知者。即便答言

【現代漢語翻譯】現代漢語譯本沙門和婆羅門這樣立論：我的身體從父母的乳汁哺育、衣物食物的供養中生長而來，最終歸於磨滅。第一種觀點認為，欲界諸天（kāmadhātu-deva，指位於欲界的諸天神）的生命終結即是斷滅。第二種觀點認為，**諸天（此處應指色界或無色界諸天）的生命終結即是斷滅。第三種是空無邊處天（ākāśānantyāyatana）。第四種是識無邊處天（vijñānānantyāyatana）。第五種是無所有處天（ākiṃcanyāyatana）。第六種是非想非非想處天（nevasaṃjñānāsaṃjñāyatana）（這些天界的詳細描述如同欲界一樣）。接下來是常見有五種觀點，認為一切眾生在現在就能達到涅槃（nirvāṇa，指解脫）。第一種觀點認為，現在享受五欲的快樂就能達到涅槃。第二種觀點認為，通過初禪（prathama dhyāna，指色界初禪）就能達到涅槃。第三種觀點認為，通過二禪（dvitīya dhyāna，指色界二禪）就能達到涅槃。第四種觀點認為，通過三禪（tṛtīya dhyāna，指色界三禪）就能達到涅槃。第五種觀點認為，通過四禪（caturtha dhyāna，指色界四禪）就能達到涅槃。（以上這些都認為可以達到涅槃）總共十二種觀點。加上前面的三十二種觀點，總共有四十四種觀點。經典中的解釋非常廣泛。雖然數量有六十二種，但都沒有超出單一的四句見解。『捉頭拔髮』指的是六十二見中，有見和無見等觀點互相爭論是非。如同《大般涅槃經》第十八卷中，耆婆（Jīvaka，古印度名醫）為阿阇世王（Ajātaśatru，古印度摩揭陀國國王）所作的外道譬喻中說：『看見兩個小孩互相拉扯爭鬥，抓住對方的頭髮拔下來。』章安（佛教天臺宗的著名人物）解釋說：『兩個小孩指的是斷見和常見、有見和無見，他們互相爭論是非，就像捉頭拔髮一樣。』因為起因不善，所以結果是無邊的痛苦，因此生死輪迴浩瀚無邊。如同長爪梵志（Dīghanakha，古印度的一位論師）等人的觀點，接下來舉例的長爪梵志也沒有超出四句見解。《大智度論》第一卷中說：『有一位外道梵志名叫長爪，也叫先尼（Sainika），也叫婆蹉（Vatsa），也叫薩遮迦（Satyaka），也叫摩楗提（Māgaṇḍika）。』這位大論師認為一切論點都可以被駁倒，一切言語都可以被破壞，一切執著都可以被轉移，所以沒有真實可信可敬的法。如同《舍利弗本末經》中所說，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）的母親就是他的姐姐。姐姐夢見一個人，詳細情況如同《法華經疏》中關於舍利弗因緣的描述（此處省略）。學成之後回到國家，尋找外甥卻找不到。於是去質問世尊（Śākyamuni，釋迦牟尼佛）說：『一切論點都可以被駁倒』等等。佛陀用一句話責問他說：『你認為這種忍耐是正確的嗎？』（長爪梵志）思索了很久，卻找不到一個法能夠進入內心。於是說沙門瞿曇（Gautama，釋迦牟尼的姓氏）落入了我與二的負門之中。如果我回答『忍』，那就是粗糙的負門，眾人都知道。怎麼能自己說不忍耐而現在又說忍耐呢？這明顯是妄語。如果回答說我見『不忍』，那就是細微的負門，沒有人知道。』於是就回答說（以下內容省略）。

【English Translation】 English version The Shramanas (Śramaṇa, wandering ascetics) and Brahmins (Brāhmaṇa, priests) hold this view: 『My body is born from the nourishment of my parents' milk, clothing, and food, and it will eventually perish.』 The first view is that the beings born in the Kāmadhātu-devas (desire realm gods) are completely annihilated upon death. The second view is that the beings born in the **devas (here referring to gods of the Rūpadhātu or Arūpadhātu, form and formless realms) are completely annihilated upon death. The third is the Ākāśānantyāyatana (sphere of infinite space). The fourth is the Vijñānānantyāyatana (sphere of infinite consciousness). The fifth is the Ākiṃcanyāyatana (sphere of nothingness). The sixth is the Nevasaṃjñānāsaṃjñāyatana (sphere of neither perception nor non-perception) (the detailed descriptions of these realms are like those of the desire realm). Next, there are five views of eternalism, believing that all beings can attain Nirvāṇa (liberation) in the present. The first view is that enjoying the five desires in the present leads to Nirvāṇa. The second view is that the first Dhyāna (prathama dhyāna, first meditative absorption) leads to Nirvāṇa. The third view is that the second Dhyāna (dvitīya dhyāna, second meditative absorption) leads to Nirvāṇa. The fourth view is that the third Dhyāna (tṛtīya dhyāna, third meditative absorption) leads to Nirvāṇa. The fifth view is that the fourth Dhyāna (caturtha dhyāna, fourth meditative absorption) leads to Nirvāṇa. (All of these believe that Nirvāṇa can be attained.) There are twelve views in total. Adding the previous thirty-two views, there are forty-four views in total. The explanations in the scriptures are very extensive. Although there are sixty-two views, none of them go beyond the single fourfold view. 『Seizing the head and pulling out the hair』 refers to the views of eternalism and annihilationism, etc., in the sixty-two views, arguing with each other. As in the eighteenth volume of the Mahāparinirvāṇa Sūtra, Jīvaka (a famous physician in ancient India) said in the analogy of the non-Buddhists made for King Ajātaśatru (king of Magadha in ancient India): 『Seeing two children pulling and fighting with each other, grabbing each other's hair and pulling it out.』 Zhang'an (a prominent figure in the Tiantai school of Buddhism) explained: 『The two children refer to eternalism and annihilationism, existence and non-existence, they argue with each other like seizing the head and pulling out the hair.』 Because the cause is unwholesome, the result is boundless suffering, therefore the cycle of birth and death is vast and boundless. Like the views of Dīghanakha (a debater in ancient India), the example of Dīghanakha mentioned next does not go beyond the fourfold view. The first volume of the Mahāprajñāpāramitāśāstra says: 『There was a non-Buddhist Brahmin named Dīghanakha, also called Sainika, also called Vatsa, also called Satyaka, also called Māgaṇḍika.』 This great debater believed that all arguments could be refuted, all words could be destroyed, and all attachments could be transferred, so there is no real Dharma (teachings) that can be trusted and respected. As it is said in the Śāriputra-paripṛcchā Sūtra, Śāriputra's (one of the Buddha's ten great disciples, known for his wisdom) mother was his sister. The sister dreamed of a person, the details of which are like the description of Śāriputra's causes and conditions in the commentary on the Lotus Sutra (omitted here). After completing his studies, he returned to his country and could not find his nephew. So he questioned the World Honored One (Śākyamuni, the Buddha) saying: 『All arguments can be refuted』 and so on. The Buddha questioned him with one sentence: 『Do you consider this patience to be correct?』 (Dīghanakha) thought for a long time, but could not find a Dharma that could enter his mind. So he said that the Shramana Gautama (Gautama, the Buddha's family name) has fallen into the trap of 'I' and 'two'. If I answer 'patience', then that is a crude trap, everyone knows it. How can I say that I do not have patience and now say that I have patience? This is obviously a lie. If I answer that I see 'no patience', then that is a subtle trap, no one knows it.』 So he answered (the following content is omitted).

。是見亦不忍。佛言。不忍是見將何破他。眾人無異。何用自高而生慢為。長爪於是不能答佛。自知墮負。世尊不彰我過不言是非。心調柔軟得法眼凈。即屬單四句中非有非無見攝。若準下文並此中意。長爪義當單四見中。后之三見及無言見。若言一切不受即似無見。高著下舉況釋也。即指長爪為外道中高流上輩。所學已著尚未出單。況余暗鈍隨時問答者耶。今判下今家判前本末見等。並不出單。次明覆見。句別具二故名為復。一一併緣法塵而起(云云)。於一一下明覆見生惑。具足下明具足句。句法至四。今一中具四故名具足。雖復單復不同。並以四為句法。故並云四。但三四中單復具異。得三四句名耳。單則四人。復則八人。具十六人復中一往列句。雖似單四句上各加有無。然有有同單有無無同單無。但于有上加無無上加有。第三第四各加兩句。句法應云亦有亦無有。亦有亦無無。非有非無有。非有非無無。今文開于兩亦雙非。合有無也。此開合者或寫誤。或別有意。第二本中都不列句。但直標云復具而已。此乃修補時添。應是元聽具聞列釋。今加不云私謂故也。是則四單之上。更加六句以為複句。具足四句一往亦似於單四上。各加四句。然亦有有同單有無無同單無。兩亦之上雖加兩亦。同單兩亦。雙非之上雖加

雙非。同單雙非。是則於前單上。成加一十二句。於前覆上但更加六。並前單復則成十六。是則於一四句之上。離之乃為二十八人。計但成於十六句耳。故六十二中並無復具。次一句下具所生惑。次明絕言見。一一下諸四句后。各有絕言各生若干。諸惑不已故云一一。又約下次明依于佛法生見。亦有絕言並所生惑。余並如文。複次下當體名見見只是假。假者只是不實為義。得名雖殊見體不別。所以重於當體立假名者。欲於一一立三假義。知見體是假。是故先云見體是假。假謂三假。又前文云。從解得名見理方斷。云何見理必推三假。是故復云當體名假。應以四句破假。假破故見理。亦應合云假所生惑。此釋三假為破惑故不應生惑。若無四句及性相空還生於惑。故此未明出在後文。法塵下釋三假相中。先約心釋。因內因外和合方成。故所生法名因成假。念不實故。故前念滅。滅已復生。生者必滅。計能相續。名相續假。他待於己故立他名。己待於他假立於己。相待不實名相待假。若豎待者意亦如是。言三無為者。一虛空。二擇滅。三非擇滅。舊名數緣非數緣也。俱舍頌云。此中空無礙。謂太虛空無礙為性。非謂所見空一顯色及竅隙等。頌云。擇滅謂離系隨系事各別。隨三界系見見品品皆名為系。所繫不同名為隨事。離一

系故得一擇滅。擇力所得滅名為擇滅。擇謂斷智。推度令滅故名擇滅。非擇滅者。頌云。畢竟礙當生別得非擇滅。此非擇滅。二類不同。謂根塵闕緣及所證位。諸無知惑不得續起。名礙當生。如緣一色時。于余諸色及餘四塵得非擇滅。為正緣色礙余色等。當不生故名礙當生。三皆無心待我為有。故有是假。開善下此明他解。後文當破。次約色者。四大色身體全不實。是三假故。前念滅時假后念續。故名為假。待中亦應具有橫豎。待往滅身名為不身。豎待也。他非我身名為不身。橫待也。夫相待文皆有二義。並須思知。次約依報者。正報既假依報亦然。依必隨正如影隨形。委釋如論師者。如成論師委明三假。今文雖釋義猶似略。已明色心依正三假。足曉破見故無旁及。但此下明隨理三假。言大乘者。即衍門三教。無明幻化其名並通。外四大柱既從四微和合所成。外四大柱復現鏡中。鏡中豈有能成四微。能成尚無豈有所成鏡中幻柱。鏡柱如幻故云幻柱。以幻喻像故復云幻。鏡柱無者本是外柱。由鏡明故像現其中。鏡是外柱現像之緣。若爾。外柱亦爾。柱體則由外四大種而令木現復由工匠假立柱名。當知外柱亦復如是(云云)。言四微者色香味觸。由四大和合造此色柱。于外即是所造之柱。于像即是能成之柱。由有四微所造

【現代漢語翻譯】現代漢語譯本因此得到一種『擇滅』（Vimutti，通過智慧抉擇而獲得的解脫）。通過『擇』（Vimutti-ñāṇa-dassana，解脫知見）的力量所獲得的寂滅，稱為『擇滅』。『擇』指的是斷滅的智慧。通過推度思量而令煩惱寂滅，因此稱為『擇滅』。『非擇滅』（Asamkhata，不通過智慧抉擇而獲得的解脫）是怎樣的呢？頌文說：『畢竟礙當生，別得非擇滅。』這種『非擇滅』有兩種不同的情況。一是根、塵等因緣缺失，以及所證得的果位，使得各種無知的迷惑無法繼續生起，這稱為『礙當生』。例如，當專注緣取一種顏色時，對於其他的顏色以及其餘的四種塵境，就獲得了『非擇滅』。因為正在緣取這種顏色，阻礙了其他顏色等生起，所以稱為『礙當生』。這三種（過去、現在、未來）都是無心的，等待『我』而存在，所以說『有』是虛假的。開善法師在此解釋了他人的觀點，後面的文章將會破斥這種觀點。接下來從色法的角度來說，四大色身完全不真實，是因為有三種虛假。前念滅去時，憑藉后念相續，所以稱為虛假。從中道的角度來說，也應該具有橫向和縱向的『待』（相互依存）。等待過去的滅身，稱為『不身』，這是縱向的『待』。以他者為非我之身，稱為『不身』，這是橫向的『待』。凡是相互依存的文句，都具有兩種含義，需要仔細思考理解。接下來從依報的角度來說，正報既然是虛假的，依報也是如此。依報必然隨著正報，就像影子隨著形體一樣。詳細解釋就像論師所說的那樣，例如成實論師詳細闡明了三種虛假。現在的文句雖然解釋了，但含義仍然顯得簡略。已經闡明了色、心、依報、正報這三種虛假，足以使人明白而破除邪見，所以沒有旁及其他。但是，下面闡明隨順真理的三種虛假。所說的大乘，就是衍門的三教，無明幻化，這些名稱都是通用的。外面的四大柱子既然是從四微（色、香、味、觸）和合而成，外面的四大柱子又顯現在鏡子中。鏡子中怎麼會有能構成四微的東西呢？能構成的尚且沒有，哪裡有所構成的鏡中幻柱呢？鏡中的柱子如幻，所以稱為幻柱。用幻來比喻影像，所以又說是幻。鏡中沒有柱子，原本是外面的柱子，因為鏡子的光明，影像才顯現在其中。鏡子是外面的柱子顯現影像的因緣。如果這樣，外面的柱子也是如此。柱子的本體是由外面的四大種而使木頭顯現，又由工匠假立柱子的名稱。應當知道外面的柱子也是這樣（云云）。所說的四微，就是色、香、味、觸。由四大和合造出這個色柱，在外就是所造的柱子，在影像中就是能成的柱子。因為有四微所造。

【English Translation】 English version Therefore, one obtains a 'Vimutti' (Nirvana, liberation obtained through the wisdom of discernment). The extinction obtained through the power of 'Vimutti-ñāṇa-dassana' (knowledge and vision of liberation) is called 'Vimutti'. 'Vimutti' refers to the wisdom of cessation. Because of deliberation and consideration leading to the extinction of afflictions, it is called 'Vimutti'. What is 'Asamkhata' (unconditioned, liberation obtained without the wisdom of discernment)? The verse says: 'Ultimately obstructing future arising, one separately obtains Asamkhata.' This 'Asamkhata' has two different situations. One is the lack of conditions such as roots and objects, and the attained state, which prevents the various ignorant delusions from continuing to arise, this is called 'obstructing future arising'. For example, when focusing on one color, one obtains 'Asamkhata' for other colors and the remaining four sense objects. Because one is focusing on this color, obstructing the arising of other colors, etc., it is called 'obstructing future arising'. These three (past, present, future) are all without mind, waiting for 'I' to exist, so it is said that 'existence' is false. Kaishan explains the views of others here, and the following article will refute this view. Next, from the perspective of form, the four great elements of the body are completely unreal because there are three kinds of falsity. When the previous thought ceases, the subsequent thought continues, so it is called false. From the perspective of the Middle Way, it should also have horizontal and vertical 'dependence' (mutual dependence). Waiting for the past extinguished body is called 'non-body', which is vertical 'dependence'. Taking others as non-self is called 'non-body', which is horizontal 'dependence'. All sentences of mutual dependence have two meanings, which need to be carefully considered and understood. Next, from the perspective of dependent retribution, since the direct retribution is false, so is the dependent retribution. Dependent retribution must follow the direct retribution, just like a shadow follows the form. Detailed explanations are like those of the masters, such as the masters of the Satyasiddhi School who explained the three kinds of falsity in detail. Although the current sentences explain it, the meaning still seems brief. It has been clarified that these three kinds of falsity—form, mind, dependent retribution, and direct retribution—are enough to make people understand and break through wrong views, so there is no digression. However, the following clarifies the three kinds of falsity that follow the truth. The so-called Mahayana is the three teachings of the Yana gate, ignorance and illusion, these names are all common. Since the outer four pillars are formed by the combination of the four subtle elements (color, smell, taste, touch), the outer four pillars also appear in the mirror. How can there be anything in the mirror that can form the four subtle elements? If there is nothing that can form them, where is the illusory pillar in the mirror that is formed? The pillar in the mirror is like an illusion, so it is called an illusory pillar. Using illusion to compare the image, it is also said to be illusion. There is no pillar in the mirror, it was originally the outer pillar, because of the light of the mirror, the image appears in it. The mirror is the cause of the outer pillar showing the image. If so, the outer pillar is also the same. The body of the pillar is made of the outer four great elements to make the wood appear, and the craftsman falsely establishes the name of the pillar. It should be known that the outer pillar is also like this (etc.). The so-called four subtle elements are color, smell, taste, and touch. This color pillar is made by the combination of the four great elements. Outside, it is the pillar that is made, and in the image, it is the pillar that can be made. Because there are four subtle elements that are made.

柱故。而令鏡中所成柱現。故於鏡中推能造微及所成柱。永不可得。因成既無安有續待。故但況云況歷時節者。即以相續況也。以幻化長短者。即以相待況也。故總結云寧復可得。以一況字冠下二句。大論四十六。廣明衍門三假之相雖云隨理理有權實。通教隨權理。別圓隨實理。今云三假附無明起。故知無明亦通深淺。今既破見且從豎義。且通教三假也。別圓三假在第六卷修中觀中三番是也。故有次第三不次第三等(云云)。又通論雖爾。若別論者。如章安云。聲聞觀因成。緣覺觀相續。菩薩觀相待。雖此為首后必具三。舉易況難者。如向鏡柱以例外柱。即其相也。言不實者。但以諸法從因緣故。唸唸不住故待他假設故。當知鏡柱與外柱等。無非三假不實義同。雖同不實像等易解外柱難解。故大乘經共立十喻。言十喻者。大論第七云。如幻者。譬如幻師幻作種種。雖無有實然是色法而可見聞。諸法亦爾。無明幻化而可見聞。二如焰者。以日光風動塵。故曠野中猶如野馬。無智謂水。諸法亦爾。結使光諸行塵憶想風。生死曠野中轉。無智之人謂之為實。三水月者。月在空影在水。實相之月在實際空。于凡夫人心水之中。我所相現。四虛空者。空但有名而無真實空不可見。遠視光轉令見縹色。諸法本無遠無漏智。故見諸相

【現代漢語翻譯】現代漢語譯本柱子是這樣的。因此，鏡子中所顯現的柱子也是如此。所以在鏡子中推求能造出微塵以及所成的柱子，永遠不可能得到。因為產生既然沒有，哪裡還有相續等待呢？所以只是比況說，比況經歷時間，就是用相續來比況；用幻化的長短，就是用相對待來比況。所以總結說，哪裡還能夠得到呢？用一個『況』字貫穿下面的兩句。《大智度論》第四十六卷，廣泛闡明衍門的三假之相，雖然說隨順真理，但真理有權實之分。通教隨順權理，別教和圓教隨順實理。現在說三假依附無明而起，所以知道無明也有深淺之分。現在既然破除見解，且從豎義來說，且是通教的三假。別教和圓教的三假在第六卷《修中觀》中的三種情況。所以有次第的三假和不次第的三假等等。又總的來說是這樣，如果分別來說，如章安所說，聲聞觀因成，緣覺觀相續，菩薩觀相對待。雖然以此為首，最終必定具備三種。舉容易的比況困難的，如用鏡中的柱子來比況外面的柱子，就是它的相。說不真實，只是因為諸法從因緣而生，唸唸不住，依靠他者假設而有。應當知道鏡中的柱子與外面的柱子等同，無非都是三假不實的意義相同。雖然同樣不真實，但鏡中的影像容易理解，外面的柱子難以理解。所以大乘經典共同設立十種比喻。說到十喻，《大智度論》第七卷說：如幻，譬如幻術師幻化出種種事物，雖然沒有真實，但卻是色法，可以看見聽見。諸法也是這樣，無明幻化而可以看見聽見。二如焰，因為日光風動塵土，所以在曠野中好像野馬。沒有智慧的人以為是水。諸法也是這樣，煩惱的光芒，諸行的塵土，憶想的風，在生死曠野中運轉。沒有智慧的人以為是真實的。三水月，月亮在空中，影子在水中。實相之月在實際的空中，在凡夫人的心中，我所的相顯現。四虛空，虛空只是有名而沒有真實，虛空不可見。遠視光線轉動，使人看見縹緲的顏色。諸法本來沒有遠近，沒有無漏的智慧，所以看見各種相。

【English Translation】 English version The pillar is such. Therefore, the pillar appearing in the mirror is also such. Hence, when seeking in the mirror the subtle particles that create the pillar and the pillar itself, it is forever impossible to find. Since there is no creation, how can there be continuation and waiting? Therefore, it is only a comparison, comparing the passage of time with continuity; comparing the length of illusion with relativity. Thus, it is concluded, 'How can it be obtained again?' The word 'comparison' connects the following two sentences. The forty-sixth chapter of the Mahaprajnaparamita-sastra extensively elucidates the three aspects of the three provisionalities of the Derivative Gate. Although it is said to accord with truth, truth has provisional and real aspects. The Teaching of Shared Doctrine accords with provisional truth, while the Distinct and Perfect Teachings accord with real truth. Now it is said that the three provisionalities arise dependent on ignorance (Avidya), so it is known that ignorance also has depths. Now that views are being refuted, and from the perspective of vertical meaning, it is the three provisionalities of the Shared Teaching. The three provisionalities of the Distinct and Perfect Teachings are in the three instances in the sixth chapter, Cultivating the Middle Way. Therefore, there are sequential and non-sequential three provisionalities, and so on. Moreover, generally speaking, it is like this, but if speaking separately, as Zhang'an said, the Sravakas contemplate the arising of causes, the Pratyekabuddhas contemplate continuity, and the Bodhisattvas contemplate relativity. Although this is the starting point, ultimately all three must be present. Using the easy to compare the difficult, such as using the pillar in the mirror to compare the external pillar, that is its aspect. Saying it is unreal is only because all dharmas arise from causes and conditions, are momentary and do not abide, and depend on others for their existence. It should be known that the pillar in the mirror is the same as the external pillar, both being the same in the meaning of the three provisionalities being unreal. Although both are unreal, the image in the mirror is easy to understand, while the external pillar is difficult to understand. Therefore, the Mahayana sutras jointly establish ten metaphors. Speaking of the ten metaphors, the seventh chapter of the Mahaprajnaparamita-sastra says: 'Like an illusion (Maya), it is like a magician creating various things through illusion. Although they are not real, they are forms that can be seen and heard. All dharmas are also like this, created by the illusion of ignorance and can be seen and heard. Two, like a mirage (Marici), because of sunlight, wind, and dust, it is like a wild horse in the wilderness. Those without wisdom think it is water. All dharmas are also like this, the light of afflictions (Kleshas), the dust of actions (Karma), the wind of recollection, revolve in the wilderness of birth and death. Those without wisdom think it is real. Three, the moon in water (Candra-udaka), the moon is in the sky, and its reflection is in the water. The moon of true reality is in the actual sky, and in the minds of ordinary people, the aspect of 'I' and 'mine' appears. Four, space (Akasha), space is only a name and has no reality; space cannot be seen. Distant light rotates, causing people to see a faint color. All dharmas originally have no distance, no non-outflow wisdom, so they see various aspects.'

。五如響者。深山中語及打木聲從聲有聲。無智謂有。一切語言亦復如是。但是口中優陀那風觸於七處。和合有聲。六如城者。日初出時見城樓櫓行人去來。日高則滅。無智謂實。諸法亦爾。妄計吾我。七如夢者。夢中無實謂之為實。覺已知無而還自笑。諸結眠中無而生著。得道覺已乃知無實。八如影者。見不可捉。諸法亦爾。雖情謂實求不可得。九如映象者。非鏡非面四句叵得。但有名字。諸法亦爾。非自等四但有名字。十如化者。諸天聖人能有所化所化無實。諸法亦爾。皆無生滅。猶如化人本自無生。何有老死。又釋論下會異也。謂會三有及三聶提與三假同。大論四十六。廣釋三有三聶提義。並在三假品中明之。故得會同。然論文三有與三假名義有同有異。則相待名同。餘二名異。二異名中法同因成。假名但覽法假而立。故不同相續。文中但釋而不見會。今文列釋意者。本在會同故須會之。假名即當相續假也。何者。以於法上假立名故。則謂諸法相續名住。今文初釋相待有中。全用彼文。如五寸之物待一尺為短待三寸為長。彼此亦爾者。在此則以彼為彼。在彼則以此為彼。物東等者。如彼人在物東則以此物為西。故云則以此為西。在西則東者我在物西則以此物為東。一物未嘗異。由人在於物之東西。卻謂物之在我

【現代漢語翻譯】五、如響：在深山中說話或敲擊木頭的聲音，都只是因聲音而產生的聲音。沒有智慧的人會認為它是真實存在的。一切語言也是如此，只不過是口中的優陀那風（Udana，氣息）觸碰到七個部位，和合而發出聲音。六、如城：在日出的時候，能看到海市蜃樓般的城樓、城墻和行人來來往往，但太陽升高后這些景象就會消失。沒有智慧的人會認為它是真實存在的。一切諸法也是如此，人們虛妄地執著于『我』和『我的』。七、如夢：在夢中，明明沒有真實的東西，卻以為是真實的。醒來後知道夢是虛幻的，反而會自嘲。眾生在煩惱的睡眠中，本來沒有的東西卻產生執著。證得真道覺悟之後，才知道一切都是不真實的。八、如影：影子看得見卻無法捉摸。一切諸法也是如此，雖然情執上認為是真實的，但追求起來卻不可得。九、如映象：不是鏡子，也不是面容，無法用四句（存在、不存在、亦存在亦不存在、非存在非不存在）來描述，只有名字而已。一切諸法也是如此，不是自性等四句所能概括的，只有名字而已。十、如化：諸天（Devas，天神）和聖人能夠變化出事物，但變化出來的事物不是真實的。一切諸法也是如此，本來就沒有生滅。就像變化出來的人，本來就沒有出生，哪裡會有衰老和死亡呢？又，《釋論》下會異也：指的是將三有（Three realms of existence，欲界、色界、無色界）和三聶提（Three Nivrttis，三涅槃）與三假（Three kinds of nominal existence，法假、相續假、處假）會歸相同。《大論》第四十六卷，廣泛地解釋了三有和三聶提的含義，都在三假品中闡明，所以能夠會歸相同。然而，論文中三有和三假的名義有相同也有不同，則是相待假名相同，其餘兩種假名不同。兩種不同的假名中，法假是因緣和合而成，假名只是觀察法的假象而建立，所以不同於相續假。文中只是解釋而沒有會歸，現在列出解釋，意思是本來就在於會歸相同，所以需要會歸。假名就相當於相續假。為什麼呢？因為在法上假立名字的緣故，所以說諸法相續名為住。現在文中最初解釋相待有中，完全使用了《大智度論》的原文，如五寸的物體相對於一尺來說是短的，相對於三寸來說是長的，彼此也是如此。在這裡則以彼為彼，在那裡則以此為彼。物體在東邊等，如那個人在物體的東邊，那麼就認為這個物體在西邊，所以說就認為這個物體在西邊。在西邊則東邊，我在物體西邊，那麼就認為這個物體在東邊。一個物體未曾改變，由於人在物體的東西方向，卻認為物體在我

【English Translation】 5. Like an echo: In deep mountains, speech or the sound of striking wood are merely sounds arising from sound. The unwise consider them real. All language is also like this, simply the Udana wind (Udana, vital breath) from the mouth touching seven places, combining to produce sound. 6. Like a city: At sunrise, one sees city towers, ramparts, and people coming and going like a mirage, but as the sun rises higher, these images disappear. The unwise consider them real. All dharmas are also like this; people falsely cling to 'I' and 'mine'. 7. Like a dream: In a dream, although there is nothing real, one believes it to be real. Upon awakening, knowing the dream is illusory, one laughs at oneself. In the sleep of afflictions, attachments arise to things that are not real. Having attained the path and awakened, one knows that everything is unreal. 8. Like a shadow: A shadow can be seen but cannot be grasped. All dharmas are also like this; although one emotionally believes them to be real, they cannot be obtained when sought. 9. Like a mirror image: It is neither the mirror nor the face, and cannot be described by the four propositions (existence, non-existence, both existence and non-existence, neither existence nor non-existence), there is only a name. All dharmas are also like this; they cannot be encompassed by self-nature (svabhava) or the four propositions, there is only a name. 10. Like an illusion: Devas (Devas, gods) and sages can transform things, but the transformed things are not real. All dharmas are also like this; they originally have no arising or ceasing. Like an illusionary person, who originally has no birth, how can there be old age and death? Furthermore, the commentary below the Shilun (Mahaprajnaparamita-sastra) reconciles the differences: It refers to reconciling the Three Realms of Existence (Three realms of existence, desire realm, form realm, formless realm) and the Three Nivrttis (Three Nivrttis, three nirvanas) with the Three Kinds of Nominal Existence (Three kinds of nominal existence, dharma-prajnapti, samskara-prajnapti, sthana-prajnapti) as the same. The 46th fascicle of the Mahaprajnaparamita-sastra extensively explains the meaning of the Three Realms of Existence and the Three Nivrttis, which are all clarified in the chapter on the Three Kinds of Nominal Existence, so they can be reconciled as the same. However, in the text, the meanings of the Three Realms of Existence and the Three Kinds of Nominal Existence are both the same and different, then the nominal existence of dependence is the same, and the other two nominal existences are different. Among the two different nominal existences, dharma-prajnapti is formed by the aggregation of conditions, and nominal existence is only established by observing the false appearance of dharmas, so it is different from samskara-prajnapti. The text only explains and does not reconcile, now listing the explanations, the intention is originally to reconcile as the same, so it needs to be reconciled. Nominal existence is equivalent to samskara-prajnapti. Why? Because names are falsely established on dharmas, therefore it is said that the continuous flow of dharmas is called abiding. Now, the text initially explains the existence of dependence, completely using the original text of the Mahaprajnaparamita-sastra, such as an object of five inches is short compared to one foot, and long compared to three inches, and so on. Here, it is considered as that, and there, it is considered as this. The object is in the east, etc., such as if that person is in the east of the object, then it is considered that this object is in the west, so it is said that it is considered that this object is in the west. In the west, then the east, if I am in the west of the object, then it is considered that this object is in the east. An object has never changed, because people are in the east and west directions of the object, but they think that the object is in my

東西。當知物上假名東西。次釋假名有中。云雖有不同因緣等者。和合法上立一假名。此之假名是有是無。能詮故有。不實故無。是故不同因緣實有及兔角無。何者。如酪四微非酥四微。方有酪名。故知酪名不同兔角。如瓶等名下。則有實瓶。兔角名下。無實兔角。龜毛亦爾雖有復不同於實法之體體則有實名則假立。是故假有不同實有。言色等四事因緣和合者。此非和合造酪因緣造酪。應以乳因人緣方名為酪。因緣所成必具四事。故名四事為和合法。和合具四假立酪名。又如下重約端㲲立重重實法重重假名。釋假名有。論中廣破端㲲無常無我。如坐禪人觀于端㲲。作地水火風青黃赤白等。或復都空。是故端㲲但有名字。今文略撮論文甚廣。從一極微色香味觸以為實法。假名毛分。毛分者。毛中小分名為毛分。故極微微等皆名毛分。合聚故名為毳。毳即細毛。尚書云。皆生濡毳細毛以自溫也。故知七水為一兔。兔亦細毛之類也。乃至成衣。衣是假名。㲲是實法。如是展轉迭為假實。假名有無例如前說。論又云下次會三聶提。聶提西音翻假施設。欲會令同故先問起。答下先會名。次釋義。法中既云五眾和合。故與因成義同。次受假中受謂領納。由根莖枝葉故樹可領納。領納樹故有樹始終。即名相續是故與前假名有同。用是

名字下會相待假。用於樹名及枝葉名。取二名下二種之法。樹名之下枝葉為法。枝葉名下四大為法。二名二法若待非樹有樹名生。一切諸法乃至心所亦復如是。論云。行者先壞名至受。次壞受至法。以壞法故得諸法實相。依論次第。即先破相待以至相續。后破因成。若論三假起之次第。則必先因成乃至相待。展轉生計展轉破之。故破相待以至因成。得實相空次第稍異。文意各別善須思擇。瓔珞下引證三假。初引瓔珞者。彼經具有。故總證也。彼本業下捲雲。諸法緣成假法無我。有法相待一切相虛。相續名一空不可得。皆上句明其假相。次句明其總破。以破因成故求我叵得。破相待故一切相虛。破相續故空不可得。次第復不與大論文同。佛旨深遠我別有意。大品下別引三經各證一假。此即衍門三假義也。大品者。有外緣故令內思生。思生即是所生之法。大經文者。第十二釋外道計常中雲。如讀誦法。從一阿含至一阿含者。如人慾誦四阿含經。能從一部以至一部者。由相續故。阿含此云無比法也。食法亦爾。相續故飽。外計實故。謂相續常。故今破之。相續是假具如后破。凈名等者。從破邊說云不相待。四句破已。待不可得無一念住。引此衍文者。為欲顯于小衍同有故也。所謂下具列小衍各具三假。前文雖明小門三假。未

【現代漢語翻譯】現代漢語譯本：『名字下會相待假』，用於樹名及枝葉名。取兩個名稱下兩種方法。樹名之下，枝葉為方法；枝葉名下，四大（地、水、火、風）為方法。兩個名稱兩種方法，如果依賴於非樹的事物而有樹名產生，那麼一切諸法乃至心所（心理活動）也是如此。《論》中說，修行者先破壞『名』，直至『受』（感受），然後破壞『受』直至『法』（事物）。因為破壞了『法』，所以能證得諸法實相。依照《論》的次第，就是先破除相待假，以至於相續假，然後破除因成假。如果論三假生起的次第，則必定先是因成假，乃至相待假，輾轉產生執著，輾轉破除它。所以破除相待假以至於因成假，從而證得實相空，次第稍有不同，文意各有區別，需要仔細思考。『瓔珞』下引用經文來證明三假。最初引用《瓔珞經》，是因為該經具有這三種假，所以總括地證明。《瓔珞經·本業下》卷中說：『諸法由因緣和合而成，是假法，沒有自性。有法相互依賴，一切現象都是虛假的。相續不斷，名為一，空不可得。』上句說明其假象，下句說明其總破。因為破除了因成假，所以求我也不可得；破除了相待假，所以一切現象都是虛假的；破除了相續假，所以空不可得。次第又與《大智度論》不同。佛的旨意深遠，我另有用意。《大品般若經》下分別引用三部經，各自證明一種假。這就是大乘的三假義。《大品般若經》說：因為有外在的因緣，所以使內在的思念產生。思念產生，就是所生之法。《大般涅槃經》的經文中，第十二品解釋外道計常時說：『如讀誦法，從一個阿含（Agama，佛經）到另一個阿含。』如同有人想要誦讀四部《阿含經》，能夠從一部到另一部，這是由於相續不斷的緣故。《阿含經》，這裡譯為『無比法』。飲食也是如此，因為相續不斷所以感到飽。外道執著于實有，認為相續是常。所以現在破除它。相續是假，具體內容如後面所破。《維摩詰經》等經，從破除邊見來說，說『不相待』。用四句偈破除后，相待不可得，沒有一念可以停留。引用這些大乘經文，是爲了顯示小乘和大乘都有這三種假。『所謂』下具體列出小乘各宗派都具有三假。前文雖然說明了小乘的三假，但未...

【English Translation】 English version: 'The false of mutual dependence under names' is used for tree names and branch/leaf names. It takes two methods under two names. Under the tree name, branches and leaves are the method; under the branch/leaf name, the four elements (earth, water, fire, wind) are the method. Two names and two methods: if a tree name arises dependent on something that is not a tree, then all dharmas, even mental activities (citta-vrtti), are the same. The Treatise says that practitioners first destroy 'name' until 'feeling (vedana),' then destroy 'feeling' until 'dharma (thing)'. Because they destroy 'dharma,' they can attain the true nature of all dharmas. According to the order of the Treatise, they first break the false of mutual dependence, up to the false of continuity, and then break the false of arising from causes. If we discuss the order in which the three falsities arise, it must first be the false of arising from causes, up to the false of mutual dependence, which generates attachments in a cycle, and then break it in a cycle. Therefore, breaking the false of mutual dependence up to the false of arising from causes, and thus attaining the emptiness of true reality, the order is slightly different, the meaning of the text is different, and careful consideration is needed. The section under 'Garland (瓔珞)' quotes scriptures to prove the three falsities. The initial quote from the Garland Sutra (瓔珞經) is because that sutra contains these three falsities, so it proves them comprehensively. The lower volume of the Garland Sutra, Original Karma (本業下) says: 'All dharmas are formed by the aggregation of conditions, they are false dharmas, without self-nature. Dharmas are mutually dependent, all phenomena are false. Continuous succession is called one, and emptiness cannot be obtained.' The first sentence explains their false appearance, and the second sentence explains their overall breaking. Because the false of arising from causes is broken, seeking the self is unattainable; because the false of mutual dependence is broken, all phenomena are false; because the false of continuity is broken, emptiness cannot be obtained. The order is again different from the Great Perfection of Wisdom Treatise (大智度論). The Buddha's intention is profound, and I have a different intention. The section under Great Perfection (大品般若經) separately quotes three sutras, each proving one falsity. This is the meaning of the three falsities of the Mahayana. The Great Perfection of Wisdom Sutra says: Because there are external conditions, internal thoughts arise. The arising of thoughts is the dharma that is produced. In the text of the Great Nirvana Sutra (大般涅槃經), the twelfth chapter explains the eternalism of non-Buddhists, saying: 'Like reciting the Dharma, from one Agama (阿含, Buddhist scripture) to another Agama.' It is like someone who wants to recite the four Agamas, and is able to go from one to another, this is due to continuous succession. Agama, here translated as 'unparalleled Dharma'. Eating is also like this, because of continuous succession, one feels full. Non-Buddhists are attached to reality, believing that continuity is eternal. Therefore, we now break it. Continuity is false, and the specific content is as broken down later. The Vimalakirti Sutra (維摩詰經) and other sutras, speaking from the perspective of breaking biased views, say 'not mutually dependent'. After breaking with the four-line verse, mutual dependence is unattainable, and no single thought can remain. Quoting these Mahayana sutra texts is to show that both Hinayana and Mahayana have these three falsities. The section under 'So-called' specifically lists that each Hinayana school has three falsities. Although the previous text explained the three falsities of Hinayana, it did not...

云四門各具三假及所生惑。今對衍門故重列之。如來下明生惑之由。由生著故。佛教本意示人無諍。諍者人過何關法非。但三藏門拙易生諍耳。然大論文字斥三藏以為諍法。即以衍門為無諍法。故論云。佛法有二。一者諍處。二無諍處。余經已說諍處。今欲示人無諍法。故說摩訶般若波羅蜜經。乃至有相無相有依無依有對無對有上無上。以分二門亦復如是。今則通以佛法大小。皆本示人無諍之法。故云生語見故。於十六門而起假也。如天甘露本令長生。愚食不消反令壽促。佛教亦爾。本令通至常住涅槃。以生諍故反入三途。言語見者。語謂言教。依門各計隨生一見。既不能達語下之旨。名為語見。◎

止觀輔行傳弘決卷第五之五

止觀輔行傳弘決卷第五之六

唐毗陵沙門湛然述

◎次明破假觀中文自為兩。謂略廣二破。初略破者。略只是總。先序略境次明略觀。境四觀二合為六略。言境四者。一者見略。不列有等四句。但云必屬一見。二者假略。不明三假之相。但云虛妄無實。三者所生惑略。不列八十八等。但云浩浩如前。四者所防過略。不出生過之相。但云具如后說。言觀二者。一止觀略。不云推至性相二空。但云雙寂不二。二者結略。不云眼智無生。但云從假入空。此六略意。並通此下

【現代漢語翻譯】現代漢語譯本：云四門（四種不同的修行門徑）各自具有三假（三種虛假之相）以及由此產生的迷惑。現在針對衍門（大乘佛法之門）的修行者，所以重新列出這些內容。『如來下明生惑之由』，說明產生迷惑的原因，是因為產生了執著。佛教的本意是教導人們不要爭論。爭論別人的過失與佛法真理無關。只是三藏門（小乘佛法之門）的修行者容易產生爭論。然而，《大智度論》的文字斥責三藏法為爭論之法，認為衍門是無諍之法。所以論中說：『佛法有二，一者諍處，二無諍處。』其他的經典已經說了爭論之處，現在想要教導人們無諍之法，所以說《摩訶般若波羅蜜經》。乃至有相無相、有依無依、有對無對、有上無上，以區分兩種門徑也是如此。現在則普遍認為佛法的大小乘，都是爲了教導人們無諍之法。所以說『生語見故』，因為產生語言上的見解，所以在十六門（十六種觀法）中產生了虛假的認知。如同天上的甘露本來能使人長生，愚蠢的人吃了不能消化反而減短壽命。佛教也是這樣，本來能使人通達常住涅槃的境界，因為產生爭論反而墮入三惡道。『言語見』，語言指的是言教，依據不同的門徑各自產生一種見解，既然不能通達語言文字之下的真正含義，就叫做語見。止觀輔行傳弘決卷第五之五止觀輔行傳弘決卷第五之六唐毗陵沙門湛然述其次說明破假觀（破除虛假之觀）中的文字分為兩部分，即略破和廣破。首先是略破，略只是總括的意思。先敘述略境，再說明略觀。境四觀二合起來稱為六略。『言境四者』，一是見略，不列出有等四句，只是說必定屬於一種見解。二是假略，不說明三假之相，只是說虛妄不實。三是所生惑略，不列出八十八等，只是說浩浩如前。四是所防過略，不列出產生過失之相，只是說具體內容如後面所說。『言觀二者』，一是止觀略，不說是推至性相二空，只是說雙寂不二。二是結略，不說是眼智無生，只是說從假入空。這六略的含義，都貫通於下面內容。

【English Translation】 English version: The four gates (four different paths of practice) each possess the three falsities (three aspects of illusion) and the resulting delusions. Now, for practitioners of the Derivative Gate (Mahayana Buddhism), these are re-listed. 'The Tathagata explains the cause of delusion below,' indicating that delusion arises from attachment. The original intention of Buddhism is to teach people not to argue. Arguing about others' faults has nothing to do with the truth of the Dharma. Only practitioners of the Tripitaka Gate (Hinayana Buddhism) are prone to argument. However, the text of the Mahaprajnaparamita Shastra rebukes the Tripitaka Dharma as the Dharma of contention, considering the Derivative Gate as the Dharma of non-contention. Therefore, the treatise says: 'The Buddha Dharma has two aspects: one is the place of contention, and the other is the place of non-contention.' Other scriptures have already spoken of the place of contention; now, wanting to teach people the Dharma of non-contention, the Mahaprajnaparamita Sutra is spoken. Even the distinctions of being with or without characteristics, with or without reliance, with or without opposition, with or without superior, are similarly used to differentiate the two paths. Now, it is generally believed that both the Greater and Lesser Vehicles of Buddhism are intended to teach people the Dharma of non-contention. Therefore, it is said, 'Because of arising verbal views,' false cognitions arise in the sixteen gates (sixteen types of contemplation). Like the heavenly nectar that originally enables longevity, a foolish person who eats it and cannot digest it shortens their lifespan instead. Buddhism is also like this; originally, it enables one to attain the state of permanent Nirvana, but because of arising contention, one falls into the three evil paths. 'Verbal views' refer to teachings expressed in words. Based on different paths, each person generates a certain view. Since one cannot understand the true meaning beneath the words, it is called verbal view. Annotations on the Mohe Zhiguan, Volume 5, Part 5 Annotations on the Mohe Zhiguan, Volume 5, Part 6 Composed by Shramana Zhanran of Piling, Tang Dynasty Next, it explains that the text on the contemplation of breaking through falsity (breaking through the contemplation of illusion) is divided into two parts: brief and extensive. First is the brief breaking through, where 'brief' simply means summarizing. First, the brief realm is described, and then the brief contemplation is explained. The four realms and two contemplations together are called the six briefs. 'The four realms' are: first, the brief view, which does not list the four phrases such as 'being,' but simply says that it must belong to a certain view. Second, the brief falsity, which does not explain the aspects of the three falsities, but simply says that it is illusory and unreal. Third, the brief arising delusions, which does not list the eighty-eight, etc., but simply says that it is vast as before. Fourth, the brief prevented faults, which does not list the aspects of arising faults, but simply says that the specific content is as described later. 'The two contemplations' are: first, the brief cessation-contemplation, which does not say that it is pushed to the two emptinesses of nature and characteristics, but simply says that dual stillness is non-dual. Second, the brief conclusion, which does not say that the eye-wisdom is unborn, but simply says that it enters emptiness from falsity. The meaning of these six briefs all permeates the content below.

四見首也。后廣此六故名為廣。言如前者。具如五十校計所明。言如後者。如此卷末得失中說。前之四略。次第在文可以意得。應當下明止觀略。初文是止。從又觀去是觀。此中亦是止觀總用。亦是別而不別。乃至為成下文六十四番不別而別。故知直用四性以推三假。具含止觀。初文云飏依焰者。飏字弋障弋彰二反並通。風飄曰飏即焰之動轉也。必依于焰方有動故。焰必依空實處無故。焰飏俱是動轉之法。如見及無明俱是動法。如動依焰。焰依于空。空無所依。如見依無明。無明依法性。法性無所依。何者。法性無體全是無明。故云空無所依。眠喻同焰。何者。眠心如法性。昏眠如無明。夢事如諸見。無明為本諸見為末。無明無依諸見無住。故云雙寂。次釋觀中雲無明既即是法性。不二隻是不異。亦可不二從性不異從相。法性本來下釋上不二不異。無明既其即是法性。法性不為無明所染。名本清凈。在無明時法性不滅。出無明時法性不起。又在無明時法性不起。無明破時法性不滅。無明與法性其體一故。故無明體亦不生滅。故云無明亦復如是。故知無明無始不起。今即法性亦復無滅。無人計人故並云誰。若謂此下重釋無明同法性故。法性無起下重以法性之體。以釋無明。能觀等者。無明法性並是所觀。即空之觀即是能

觀。非但所觀無明法性。體性不二。能觀觀智即無明是。無明如空故觀智亦空。如此下略結。以明通故共立無明法性之名。今依次第。且約破見之無明真諦之法性。故云從假入空。次廣釋中先破有見者。雖對四見離總名別。據未分信法迴轉等別。仍名為總。初立利根信法兩行。如前略破其文已足。為未解者更須后廣。其鈍根下欲明廣觀先述廣意及用廣法。若不用廣則增眾失。故云今依中論廣觀之法。中論正被末代之人。世觀心者何為棄之。龍樹不任為師。知復師于誰乎。故此下文並是龍樹中論觀法。故云今亦如是。今亦下依論立觀。若一念下重述前來所明三假。為所破之假。當觀下正明用觀。初文先以四句破因成假。于中先列四句。若心下次正推破。初破自生中。云前念為根后念為識者。根無別體。還指無間滅意為體。根名能生。由前意滅生后意識。故俱舍云。由即六識身無間滅為意。身者體也。無間滅時為意根體。爾時五識亦依無間滅意。以為親緣。用五色根以為疏緣。而生五識五識無間分別生時。即名意識。今此文意不是五識。是第六識。緣于有見以為法塵。即名為識。即以此識對根研責。故云根為有識故生識。根為無識故生識。大論問曰。前念若滅何能生后。答。有二義。一念念滅。二唸唸生。有此二故。故滅

得生。恐生斷見是故須立。今為破故。是故須責。生滅雖殊根之與識俱是自心。從根從識俱屬自性。于自性中根識互責求不可得。又心之與識俱對於塵。以立心名。是故文中兩名互用。終不得以法相。分別心意識異而拘此文。故此初立皆云生心。下句難中並云生識。故此文意兩名無在。為從根生問滅生也。為從識生問生生也。若根生下先破上句。小宗雖許根能生識。今破滅生是故須責。若從識生則前識不滅。復生一識。為妨最大故不俟責。是故文中但破根生。從根為下先雙定之。根若有下雙責也。初責有識。根若有識則有二妨。謂根識並及能所並。則有生生無窮之過。若無能所生義不成。云何言生。又無間滅方名生識。根若有識生滅相違。故並有過。根若無識下責下句也。即類無識能生識也。根雖下責有識性。此是縱破。亦先立二句。有已是下責也。有還同有亦成並生。無還同無同無情生。又識性下作一異責。若一者先責一句。凡言性者。後方能生。識與性一故無能所。若異者責異句。性若異識則同外境。外境能生識即同他。如何計自。若言下次破他性。如前責已畢定知心不從自生。故許不自生云。雖言心不自生。由有外塵而來發心。塵望于根塵名為他。引經云下引大品文證他性者。塵是外緣來發內根。生思即是所生

之法。佛赴一機作他性說。計者不了引經助執。若爾下判屬他生。今推下用觀也。亦先定兩句。塵若是下責也。先責是心則有三妨。一塵非心妨則心不名塵。二塵非意外同自生妨。三並生妨。塵若非心容計塵生。塵若是心還成心處生心。即名並生。子若生苗則有能所。子還生子則二子並生。有何能所。塵若非心下次責非心句也。與前根中無識義同。責意亦爾。故云如前破。塵有識性例前可知。若根下責合生也。單計自他既並推破。故計合生擬免自他。亦先立兩句。若各各下責也。若各各有還同前文兩句中有。故云墮自他性。何名共生。若各各無如二砂無油和合亦無。亦不名共。譬如下舉譬。亦先立兩句。若各有下次責兩句。具如法中若鏡面合一者。各有各無恐計異方不能生像。和合同處方能生像。故結責雲實不合一。若鏡至面方名合一。今取像法不近不遠。則能見像。若爾。自是不近不遠而能生像。何關鏡面。離復不可故知無像。根塵離合下但合若鏡面合已下文耳。已上文者。法中已具故也。應一一更將根塵合鏡面合為一已上文也。又根塵下責性及一異。並如前自生中說。若根塵下責計離生。前三被推既不得生。故於三外別計于離。于中先判屬無因緣無因不生。次亦先定兩句。若有下責。先責有離。離即是緣即同他生

【現代漢語翻譯】關於『生』之法，佛陀針對一種執念而作了『他性』（認為事物由其他因素產生）的說法。執迷於此觀點的人不明白，反而引用經文來加強自己的執念。如果這樣，下面的判斷就屬於『他生』（由他者所生）。現在推論下面的『用』（作用，功能）也是爲了觀察這一點。首先確定兩種說法：『塵若是』（如果塵是心）和下面的責難。如果先責難『是心』（是心）的觀點，會有三個妨礙：一，『塵非心』（塵不是心）妨礙了心被稱為塵；二，『塵非意外同自生』（塵不是意外地與自身一同產生）妨礙了；三，『並生』（同時產生）妨礙。如果認為塵不是心，或許可以認為塵是自己產生的。如果認為塵是心，那就變成了在心的地方產生心，這就叫做『並生』。如果種子能生出苗，那麼種子就是能生的，苗就是所生的。如果種子還能生出種子，那麼兩個種子就同時產生，哪裡還有能生和所生呢？如果塵不是心，下面就責難『非心』（不是心）的說法，這和前面在根中沒有識的意義相同。責難『意』（意念）也是如此，所以說『如前破』（像前面一樣破斥）。塵有識性的例子，可以像前面一樣理解。如果根下面責難『合生』（合和而生）。既然單獨地認為『自』（自己）和『他』（他者）都已經被推翻，所以認為『合生』是爲了避免『自』和『他』的過失。也先確立兩種說法。如果各各下面責難。如果各各『有』（存在），那就和前面文章中的兩種說法一樣，所以說『墮自他性』（落入自性和他性）。這怎麼能叫做『共生』（共同產生）呢？如果各各『無』（不存在），就像兩堆沙子沒有油，即使混合在一起也沒有用，也不能叫做『共』（共同）。譬如下面舉例說明。也先確立兩種說法。如果各有下面責難兩種說法。就像《法》中如果鏡面合一的情況。各有各的，恐怕認為不同的地方不能產生影像，只有在相同的地方才能產生影像。所以總結責難說『實不合一』（實際上沒有合一）。如果鏡子到面才叫做合一，現在取影像的法則，不近不遠，就能看到影像。如果這樣，自然是不近不遠就能產生影像，和鏡面有什麼關係呢？離開也不可以，所以知道沒有影像。根塵離合下面只是合瞭如果鏡面合一以下的內容。以上的內容，在《法》中已經具備了。應該一一地將根塵合、鏡面合作為以上的內容。又根塵下面責難『性』（性質）以及『一』（同一）和『異』（不同），都像前面『自生』（自己產生）中說的那樣。如果根塵下面責難認為『離生』（分離產生）。前面三種都被推翻了，所以在這三種之外另外認為『離』（分離）可以產生。其中先判斷屬於『無因緣』（沒有因緣），沒有原因就不會產生。其次也先確定兩種說法。如果有下面責難。先責難『有離』（有分離）。分離就是緣，那就和『他生』（由他者所生）一樣了。現代漢語譯本

【English Translation】 Regarding the Dharma of 'birth', the Buddha addressed an attachment by making the statement of 'other-nature' (that things are produced by other factors). Those who are attached to this view do not understand, but instead quote scriptures to strengthen their attachment. If so, the following judgment belongs to 'other-birth' (born from another). Now, inferring the following 'function' (effect, function) is also to observe this point. First, determine two statements: 'If dust is' (if dust is mind) and the following accusation. If the view of 'is mind' (is mind) is first accused, there will be three obstacles: first, 'dust is not mind' (dust is not mind) hinders the mind from being called dust; second, 'dust is not accidentally self-born' (dust is not accidentally produced with itself) hinders; third, 'simultaneous birth' (simultaneous production) hinders. If one thinks that dust is not mind, perhaps one can think that dust is produced by itself. If one thinks that dust is mind, then it becomes producing mind in the place of mind, which is called 'simultaneous birth'. If a seed can produce a sprout, then the seed is the producer and the sprout is the produced. If the seed can also produce a seed, then the two seeds are produced at the same time, where is the producer and the produced? If dust is not mind, then the following accuses the statement of 'not mind' (not mind), which is the same as the meaning of no consciousness in the root in front. Accusing 'intention' (thought) is also the same, so it is said 'as before' (refuted as before). The example of dust having consciousness can be understood as before. If the root below accuses 'combined birth' (produced by combination). Since it has been refuted that 'self' (self) and 'other' (other) are considered separately, it is considered that 'combined birth' is to avoid the faults of 'self' and 'other'. First, establish two statements. If each below accuses. If each 'exists' (exists), it is the same as the two statements in the previous article, so it is said 'falls into self-nature and other-nature' (falls into self-nature and other-nature). How can this be called 'co-birth' (produced together)? If each 'does not exist' (does not exist), just like two piles of sand without oil, even if they are mixed together, they are useless, and they cannot be called 'co' (together). For example, the following gives an example. First, establish two statements. If each has the following accuses two statements. Just like the situation where the mirror surface is combined in the "Dharma". Each has its own, I am afraid that different places cannot produce images, only the same place can produce images. So the conclusion accuses that 'actually not combined' (actually not combined). If the mirror is called combined only when it reaches the surface, now take the law of the image, neither near nor far, and you can see the image. If so, it is natural that the image can be produced neither near nor far, what does it have to do with the mirror surface? It is not possible to leave, so I know that there is no image. The combination of root and dust below only combines the content below if the mirror surface is combined. The above content is already available in the "Dharma". The combination of root and dust and the combination of mirror surface should be used as the above content one by one. Also, the root and dust below accuse 'nature' (nature) and 'one' (same) and 'different' (different), all as said in the previous 'self-birth' (self-production). If the root and dust below accuse that 'separation produces' (separation produces). The previous three have been overthrown, so in addition to these three, it is considered that 'separation' (separation) can produce. Among them, first judge that it belongs to 'no cause and condition' (no cause and condition), and it will not be produced without a cause. Secondly, first determine two statements. If there is the following accusation. First accuse 'there is separation' (there is separation). Separation is the cause, which is the same as 'other-birth' (born from another). English version

。何謂為離。若無下責同無心。若言下責性也。亦先定二句。次難二句。有亦同他無同無心。中論下次引中論總證四句。總不應生何故各計。若推下結成性相二空。此中初示二空相。但無性計名為性空。亦不不住下性既破已。但有色心內外之相。既不住于無四句中。故相亦叵得名為相空。言不在內外等者。內只是因。外只是緣。中間是共。常自有者。只是無因。無此計故即無四性。此之二空言雖前後。意不異時。若四句下復以二諦結成二空。若有性執世而非諦。破性執已乃名世諦。故云世諦破性。性執破已但有名字。名之為假。假即是相。為空相故觀於法性。觀理證真。名真諦破相。空非前後二諦同時。為辨性相前後說耳。思之思之。不見此意徒謂即空。故大品中歷一一法。皆云不在內外中間等。此則三乘通觀二空。次勸學品中。云菩薩摩訶薩等皆應修學。此之三假即是空所破假。次集散品一一句中。皆云但有名字是字不住亦不不住。言集散者。散所集故名性相二空是則諸菩薩等皆學此二空。得是二空具十八空。性相俱空等者。總結示于總別空相也。此中言總但指二空名之為總以此二空遍空一切。故名為總。若望初文此總仍別。以於四句句句破故。若一句得入亦具二空。非必四句方名二空。文言四者。為轉計者。極至

無因。故云破四名性相空耳此中總者。望下六十四句複名為總。故中論等者。前引此文證四俱性。性並須破破已名空。即是性空。此中引者證無自性乃至無無因性。亦復無名名為二空。故云用觀與中論同。若根檢下具二空故。即具十八。此內外等並是所空。空十八事得十八名。若歷一一空皆識能所。銷之可見。法界次第中亦略銷釋。意甚分明。以此望彼言雖小異意亦大同。問。從有法至無法有法空。既對三句。何故不空非有非無句耶。答。前畢竟空破不生不滅。即是破第四句也。故下文無。問。前之六空已明二空須更說次七空空耶。答。以向性相重歷諸法。故更明七。問。內至畢竟破諸法盡。何須后五。答。大論云。十三破盡。后五重說耳。此十八空大論三十四廣釋相狀。又九十二云。是十八空性亦自空。即是能空亦復皆空。大經十一空及二十空。亦何出此十八空耶。楞伽但列七空。一者相空。分析自他共不生故。二者自性空。空于諸法自性不生故。三者無行空。陰本涅槃故。四者行空。陰入和合離我我所故。五者不可得空。諸法妄計無可說故。六者第一義空。自證聖智離過習故。七者彼彼空。空中最下無復彼此。亦是合十八為七空耳。然彼經意與大論不無小異。故知楞伽七空多在藏通。以自證中雲離過習故。從容取

【現代漢語翻譯】現代漢語譯本無因。所以說破除四名（名想、名身、名依、名處）的自性與相狀為空。這裡說的『總』，是指下面的六十四句又總括地說明前面的內容。所以說《中論》等，前面引用此文是爲了證明四俱性（四種自性：自性、共性、因性、果性）。自性必須破除，破除后就叫做空，也就是自性空。這裡引用是爲了證明無自性，乃至無無因性，也同樣沒有名稱，這就是二空（我空、法空）。所以說用觀行與《中論》相同。如果根據根源來檢查，就具備二空，也就是具備十八空。這些內外等都是所空的對象。空掉這十八件事，就得到十八空的名字。如果歷數每一個空，都能認識能空和所空，仔細推敲就可以明白。《法界次第》中也略微解釋了，意思非常明白。用這個來對照那個，說法雖然略有不同，意思卻大同小異。問：從『有法』到『無法』，『有法空』已經對應了三句，為什麼不空『非有非無』這句呢？答：前面用畢竟空破除了不生不滅，就是破除了第四句。所以下面的經文沒有提到。問：前面的六空已經說明了二空，還需要再次說明接下來的七空嗎？答：因為之前已經對自性與相狀重新曆數了諸法，所以再次說明七空。問：從『內』到『畢竟』破除了諸法，已經窮盡，為什麼還需要後面的五空？答：《大智度論》說，用十三空就破除窮盡了，後面的五空是重複說明罷了。這十八空，《大智度論》第三十四卷廣泛地解釋了它們的相狀。第九十二卷說，這十八空的自性也是空的，也就是能空的對象也都是空。大經第十一卷的空以及第二十卷的空，又怎麼能超出這十八空呢？《楞伽經》只列出了七空：一是相空，分析自他共不生；二是自性空，空于諸法自性不生；三是無行空，陰本涅槃；四是行空，陰入和合離我我所；五是不可得空，諸法妄計無可說；六是第一義空，自證聖智離過習；七是彼彼空，空中最下無復彼此。這也是將十八空合併爲七空罷了。然而《楞伽經》的意旨與《大智度論》並非完全相同。所以知道《楞伽經》的七空多在藏通二教（三藏教、通教），因為自證中說遠離過習的緣故。從容地採取（各家之長）。

【English Translation】 English version Without cause. Therefore, it is said that the nature and characteristics of the four names (name-thought, name-body, name-reliance, name-place) are empty. Here, 'total' refers to the following sixty-four sentences, which summarize the previous content. Therefore, regarding the Madhyamaka-karika (Treatise on the Middle Way) etc., the previous citation of this text was to prove the four co-existing natures (four kinds of self-nature: self-nature, common nature, cause-nature, effect-nature). Self-nature must be eliminated, and after it is eliminated, it is called emptiness, which is self-nature emptiness. This citation here is to prove that there is no self-nature, and even no causeless nature, and there is also no name, which is the two emptinesses (emptiness of self, emptiness of phenomena). Therefore, it is said that using contemplation is the same as the Madhyamaka-karika. If you examine it according to the root, it possesses the two emptinesses, which means it possesses the eighteen emptinesses. These internal and external things are all objects to be emptied. Emptying these eighteen things results in the names of the eighteen emptinesses. If you enumerate each emptiness, you can recognize the subject and object of emptiness, and you can understand it by careful consideration. The Fa Jie Ci Di (The Order of the Dharma Realm) also briefly explains it, and the meaning is very clear. Comparing this with that, although the wording is slightly different, the meaning is largely the same. Question: From 'existing dharma' to 'non-existing dharma', 'emptiness of existing dharma' already corresponds to three sentences, why not empty the sentence 'neither existing nor non-existing'? Answer: Previously, ultimate emptiness was used to eliminate non-arising and non-ceasing, which is to eliminate the fourth sentence. Therefore, it is not mentioned in the following text. Question: The previous six emptinesses have already explained the two emptinesses, is it necessary to explain the next seven emptinesses again? Answer: Because the self-nature and characteristics have been re-enumerated for all dharmas, the seven emptinesses are explained again. Question: From 'internal' to 'ultimate', all dharmas have been eliminated, why are the last five emptinesses needed? Answer: The Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says that thirteen emptinesses are used to eliminate everything, and the last five emptinesses are just repeated explanations. These eighteen emptinesses are extensively explained in the thirty-fourth volume of the Mahaprajnaparamita-sastra. The ninety-second volume says that the self-nature of these eighteen emptinesses is also empty, which means that the objects that can be emptied are also empty. The emptiness in the eleventh volume and the emptiness in the twentieth volume of the Great Sutra, how can they go beyond these eighteen emptinesses? The Lankavatara Sutra only lists seven emptinesses: first is emptiness of characteristics, analyzing that self, other, and both do not arise; second is emptiness of self-nature, emptiness of the self-nature of all dharmas not arising; third is emptiness of no-activity, the aggregates are originally nirvana; fourth is emptiness of activity, the aggregates and entrances are harmoniously combined and separate from self and what belongs to self; fifth is emptiness of unobtainability, all dharmas are falsely conceived and cannot be spoken of; sixth is emptiness of the ultimate meaning, self-realized holy wisdom is free from faults and habits; seventh is emptiness of each and every, in emptiness, the lowest is no longer this or that. This is also combining the eighteen emptinesses into seven emptinesses. However, the meaning of the Lankavatara Sutra is not exactly the same as the Mahaprajnaparamita-sastra. Therefore, it is known that the seven emptinesses of the Lankavatara Sutra are mostly in the Tripitaka and Common teachings (Tripiṭaka teaching, Common teaching), because self-realization says it is free from faults and habits. Take it leisurely (adopt the strengths of each school).

之稍通圓別。如大品十八亦通三教。次明相續比因成說。亦應可見。然須細銷以出相狀。此中雲墮斷常者。即定有定無也。于相待中先辨相待與二假異。初若不得下明異之由。由計有心待無心故。因成下正明異相。指相續中為別滅者。別在有情心所滅故。異於虛空在生滅故。異於擇滅是有為故。于非擇中又不與彼闕緣義同。于所緣處心生滅故。故但與彼生滅義同。唯對此滅后念心生。名為相續。若相待中言對通者。三無為法通是無生。無生之名義同於滅。對彼三滅知我有心。言雖不併是者。謂三無為雖不併是生滅之滅。而得是無生者。三無為法同是無生故也。生滅之滅義似無生。彼三無為是無生故。無生是滅。故對滅知生。言虛空等者。舉一例二。上既下借于開善因兼之名。以釋相待。初牒開善舊解者。舊是開善寺藏法師所立。因上兼此故云因兼。上但二重今至第三。故曰過之。又因兼下今解異舊。上因成中及相續中。惑雖未破緣無生解以此無生對意根生。即相待中因成相也。因上假心來續相待。即相待中相續相也。因上至此故名為因。此具上二故名為兼。是則釋因大意同舊兼與過之與舊釋殊。開善但以共起名兼。不云具二。上惑不除復起此惑。是故名兼。不云通滅名為過之。釋既下結斥。雖用他名義與彼異。但借舊

名顯相待義。即以今義還破于彼。今檢下正釋如是四下結成二空十八空等。上文闕于慧眼言者。略也。又亦應云一切智等。文無者略。非但下例破諸見。而此見惑由見理故破有見。見理之時單中餘三。復具絕言一切俱破。是名下結也。止觀能顯光揚並由見破。故教門光顯。但破于見尚是光揚。況破諸思塵沙無明。況一心破具如前說。但前約圓門。此寄破見。得意何別。妙旨如初。於此有見亦名總修。若不悟下對於信法六十四番。複名為別。還離前來初總止觀。以對四悉二行故也。下去例然。具如前文安心中說。於一一見並作此結。故知前文離開三諦及以一心。猶名為總。用此總別有見即伏。望小同於四善根位。故且結為善有漏陰。以被下見度計轉以不起故便起無見。有見猶在謂心起無。亦成見也。夫破見下欲破無見。先明破由即二行三根。依無起計已成下根。如前總后。亦判利鈍二行不同。下去亦爾。或但文略。明三根中。聞觀于生等者生即有見。謂有為無謂無為實。是故此見應須委破。又當下正破。先標也。總謂直修觀破別謂三假四句。故此等總即同初文。前于單見名之為總。雖對四見名總今文重述。故於一見對別名總。又亦不同有見因成末文總別。若對信法六十四番。此之總別覆成于總。總破者下正明破無。先引

【現代漢語翻譯】現代漢語譯本名顯相待的意義在於，可以用現在的意義反過來破斥對方的觀點。現在檢查下面的正式解釋，如是四句總結成二空十八空等。上文缺少『慧眼』的說法，是省略了。又或者應該說『一切智』等，文中沒有提到也是省略。不僅僅是下面例子的破斥各種見解，而且這種見解的迷惑是因為執著于見解的道理，所以要破除有見。在見到真理的時候，單中餘三，又具備斷絕言語，一切都破除。這叫做總結。止觀能夠顯現光芒，發揚光大，都是因為破除了見解，所以教門才能光顯。僅僅是破除見解尚且能發揚光大，更何況是破除各種思惑、塵沙無明，更何況是一心破除一切，就像前面所說的那樣。只不過前面是從圓門的角度來說，這裡是寄託于破除見解。領悟其中的意義有什麼不同呢？妙旨和最初一樣。在這裡，有見也叫做總修。如果不領悟，對於信法六十四番來說，又叫做別修。還是離開了前面最初的總止觀，因為對應四悉檀和二行。下面的例子也是這樣，詳細的就像前面安心中說的那樣。對於每一個見解都這樣總結。所以知道前面的文章離開三諦以及一心，仍然叫做總。用這個總別有見就能降伏。相對於四善根位來說，稍微有些相同，所以暫且總結為善的有漏陰。因為被見解的尺度計算所轉移，所以不起有見，便會起無見。有見仍然存在，認為心中生起無，也成了見解。想要破除無見，先要明白破除的原因在於二行三根。依靠無而生起計較，已經成了下根，就像前面總后一樣，也判斷為利鈍二行不同。下面也是這樣，或者只是文章省略了。明白三根中，聞觀于生等，生就是有見，認為有為是無，認為無為是實，所以這種見解應該詳細破除。又下面正式破除，先標明。總的來說就是直接修觀破除，別的是指三假四句。所以這些總就和最初的文章相同。前面對於單見稱之為總，雖然對應四見稱總，現在文章重新敘述，所以對於一個見解對應別名總。又和有見因成末文的總別不同。如果對應信法六十四番，這個總別又成了總。總破除，下面正式說明破除無，先引用 English version The meaning of 'names manifest in relation' lies in using the current meaning to refute the other's viewpoint. Now, examining the following formal explanations, such as the four sentences summarized into the two emptinesses and eighteen emptinesses, etc. The previous text's omission of 'wisdom eye' is an abbreviation. Or it should be said 'all-knowing wisdom,' etc., its absence in the text is also an abbreviation. It's not just the following examples of refuting various views, but this bewilderment of views is due to clinging to the reasoning of views, so one must eliminate the 'existence view' (有見). When seeing the truth, the single, middle, and remaining three, also possess the cutting off of words, everything is eliminated. This is called a conclusion. 'Śamatha-vipassanā' (止觀, calming and insight meditation) can manifest radiance and promote greatness, all because it eliminates views, so the teachings can shine brightly. Merely eliminating views can still promote greatness, how much more so eliminating various thoughts, defilements, countless ignorance, how much more so eliminating everything with one mind, just as mentioned before. It's just that the previous was from the perspective of the 'perfect teaching' (圓門), here it's entrusted to eliminating views. What difference is there in understanding the meaning? The subtle meaning is the same as the beginning. Here, 'existence view' is also called 'general cultivation' (總修). If one doesn't understand, in relation to the sixty-four aspects of faith and Dharma, it's also called 'specific cultivation' (別修). It still departs from the initial 'general śamatha-vipassanā,' because it corresponds to the four 'Siddhāntas' (四悉檀, four kinds of explanations) and two practices. The following examples are also like this, detailed as mentioned in the previous 'peace of mind.' For each view, this is the conclusion. So, knowing that the previous text departs from the three truths and one mind, it's still called 'general.' Using this general and specific 'existence view' can subdue. Compared to the four roots of goodness, it's slightly similar, so it's temporarily concluded as 'wholesome conditioned existence' (善有漏陰). Because it's shifted by the measurement of views, not arising 'existence view,' then 'non-existence view' (無見) arises. 'Existence view' still exists, thinking that 'non-existence' arises in the mind, it also becomes a view. Wanting to eliminate 'non-existence view,' first understand that the reason for elimination lies in the two practices and three roots. Relying on 'non-existence' to give rise to calculation, it has already become a lower root, just like the previous general and later, it's also judged as different in sharp and dull two practices. The following is also like this, or it's just that the text is abbreviated. Understanding the three roots, hearing and contemplating on arising, etc., arising is 'existence view,' thinking that existence is non-existence, thinking that non-existence is reality, so this view should be thoroughly eliminated. And below is the formal elimination, first stating it. Generally speaking, it's directly cultivating contemplation to eliminate, specifically referring to the three provisionalities and four sentences. So, these generalities are the same as the initial text. Previously, the single view was called general, although corresponding to the four views it's called general, now the text restates, so for one view corresponding to specific it's called general. Also different from the general and specific of the 'existence view' cause becoming the final text. If corresponding to the sixty-four aspects of faith and Dharma, this general and specific again becomes general. General elimination, below formally explaining the elimination of non-existence, first quoting

【English Translation】 English translation line 1 English translation line 2

二經明破之相。初引大品者。以識了別於生即有見無生即無見。有無俱破故互相況皆云不可得。即是舉深況淺。舉淺況深也。思之思之。次引楞伽者。彼經第四云。若起空見名為壞者墮于自共。彼前後文破見非一。次然無生下斥奪也。舍有著無何殊步屈。次別破者。亦先序見由。由前有見三假惑伏。成今無見所執之境。總別二破名用止觀。不見三假似性相空。故云泯然入定。不見內外似因成破。亦無前後似相續破。無相形待似相待破。寂然下正明無見所計之相。而起見著下責見過相。故論偈云。諸佛說空法。為破諸見故。而復著于空。諸佛所不化。釋論下比決簡異。大論十八云。外道愛慢多故。不捨一切法。論問云。外道觀空則舍一切。云何不捨。答。外道雖觀空而取空相。雖知諸法空不知我空。愛著觀空智慧故。若愛著者便成我見。我見即具八十八使。論又問云。外道既有無想等定。滅心所法應無取著觀空智慧。答。無想定力非智慧力。如是下出見過由結成空見。佛弟子下顯正辨異。明知過由。由謂著心。著心若生知過故離。離即修觀。豈更謂此為真無生。云何下示無見中三假具足。良由有見來入此中。無生法塵下出無見中三假之相。當推下次正用觀。先破因成。當知下結成二空十八空等。非但下例破諸見。意如前

【現代漢語翻譯】現代漢語譯本：二、用經文來明確破除這種『無見』的錯誤觀念。首先引用《大品般若經》的經文，是因為如果意識分別執著于『生』，就會產生『有見』；如果意識分別執著于『無生』，就會產生『無見』。『有』和『無』都被破除，所以相互比較都說『不可得』。這是用深奧的道理來比況淺顯的道理，用淺顯的道理來比況深奧的道理，要仔細思考。其次引用《楞伽經》的經文，該經第四卷說：『如果生起空見，就名為壞者，會墮入自共的邪見中。』該經前後文破除邪見的地方不止一處。『其次，雖然沒有生』，這是斥責和剝奪這種錯誤觀念。捨棄『有』而執著于『無』，和退步有什麼區別？其次，分別破除這種『無見』。也是先說明產生這種見解的原因。由於之前執著于『有見』，三種虛假的迷惑潛伏著，才形成現在所執著的『無見』的境界。總的破除和分別的破除，就叫做運用止觀。因為沒有見到三種虛假，就好像進入了自性空寂的狀態，所以說『泯然入定』。沒有見到內外，好像因緣成就被破除。也沒有見到前後，好像相續不斷被破除。沒有相狀的對待，好像相互對待被破除。『寂然』以下，正是說明『無見』所計度的相狀。『而起見著』以下，是責備這種錯誤觀念的過失。所以《中論》的偈頌說：『諸佛說空法，為破諸見故，而復著于空，諸佛所不化。』《釋論》以下，是用比喻來決斷，用簡別來區分差異。《大智度論》第十八卷說：『外道愛慢多，故不捨一切法。』論中問：『外道觀空則舍一切，云何不捨？』回答說：『外道雖觀空而取空相，雖知諸法空不知我空，愛著觀空智慧故。若愛著者便成我見，我見即具八十八使。』論中又問：『外道既有無想定等定，滅心所法應無取著觀空智慧。』回答說：『無想定力非智慧力。』像這樣以下，是指出產生過失的原因，總結成空見。『佛弟子』以下，是顯明正見，辨別差異，明確知道產生過失的原因。所說的原因，就是因為執著的心。執著的心如果生起，知道是過失，所以就離開它。離開它就是修習觀行，怎麼能再認為這是真正的『無生』呢？『云何』以下，是說明『無見』中三種虛假都具備。正是因為從『有見』進入到這種狀態中。『無生法塵』以下，是指出『無見』中三種虛假的相狀。『當推』以下，正是運用觀行。先破除因緣成就。『當知』以下，是總結成二空（人空、法空）、十八空等。『非但』以下，是用類比來破除各種見解，意思和前面一樣。

【English Translation】 English version: 2. The aspect of clearly refuting it through scriptures. Firstly, quoting from the Mahaprajnaparamita Sutra (大品般若經), it's because if consciousness distinguishes and clings to 'birth' (生), it generates 'seeing existence' (有見); if consciousness distinguishes and clings to 'non-birth' (無生), it generates 'seeing non-existence' (無見). Both 'existence' and 'non-existence' are refuted, so comparing them mutually, it's said that neither is 'attainable' (不可得). This is using profound principles to illustrate shallow principles, and using shallow principles to illustrate profound principles. Think about it, think about it. Secondly, quoting from the Lankavatara Sutra (楞伽經), the fourth chapter of that sutra says: 'If one gives rise to the view of emptiness, it is called a destroyer, falling into self-common views.' The places where that sutra refutes views are not just one. 'Secondly, although there is no birth,' this is a rebuke and deprivation. Abandoning 'existence' and clinging to 'non-existence,' what difference is there from taking a step backward? Thirdly, separately refuting this 'no-seeing.' It also first explains the reason for the arising of this view. Because of previously clinging to 'seeing existence,' the three false delusions are latent, forming the realm of what is now clung to as 'no-seeing.' General refutation and separate refutation are called utilizing cessation and contemplation. Because the three falsities are not seen, it seems like entering a state of self-nature emptiness, so it's said 'completely entering samadhi' (泯然入定). Not seeing inside and outside, it seems like conditioned arising is broken. Also not seeing before and after, it seems like continuous succession is broken. Without form and dependence, it seems like mutual dependence is broken. 'Silently' below, it is precisely explaining the aspect of what 'no-seeing' calculates. 'And arising view clinging' below, it is blaming the fault of this wrong view. Therefore, the verse in the Madhyamaka-karika (中論) says: 'The Buddhas speak of the Dharma of emptiness, in order to break all views, but clinging to emptiness again, the Buddhas cannot transform them.' 'Shilun' below, is using analogy to decide, using distinction to differentiate differences. The eighteenth chapter of the Mahaprajnaparamita-sastra (大智度論) says: 'Outward paths have much love and pride, therefore they do not abandon all dharmas.' The treatise asks: 'Outward paths contemplate emptiness and then abandon everything, how do they not abandon?' The answer is: 'Outward paths, although contemplating emptiness, grasp the aspect of emptiness, although knowing that all dharmas are empty, they do not know that the self is empty, because they love and cling to the wisdom of contemplating emptiness. If one loves and clings, then it becomes a self-view, and the self-view possesses eighty-eight attachments.' The treatise also asks: 'Outward paths already have the Asamjna-samapatti (無想定) and other samadhis, extinguishing mental functions, they should have no grasping and clinging to the wisdom of contemplating emptiness.' The answer is: 'The power of Asamjna-samapatti is not the power of wisdom.' Like this below, it is pointing out the reason for the arising of faults, summarizing it into the view of emptiness. 'Buddhist disciples' below, it is manifesting the correct view, distinguishing differences, clearly knowing the reason for the arising of faults. The reason spoken of is because of the clinging mind. If the clinging mind arises, knowing it is a fault, therefore one leaves it. Leaving it is cultivating contemplation, how can one then consider this to be true 'non-birth'? 'How' below, it is showing that in 'no-seeing,' the three falsities are all complete. It is precisely because one enters this state from 'seeing existence.' 'Non-birth Dharma dust' below, it is pointing out the aspects of the three falsities in 'no-seeing.' 'Should push' below, it is precisely using contemplation. First breaking conditioned arising. 'Should know' below, it is summarizing into the two emptinesses (emptiness of person, emptiness of Dharma), eighteen emptinesses, etc. 'Not only' below, it is using analogy to break all views, the meaning is the same as before.

說。者未下別約六十四番。如前說。勤修下見度計轉。次破亦有亦無見。亦先牒前見為此見體。或進下辨此見相。如長爪下引例也。一切能破是亦無見。計有此見是亦有見。又見心謂無破他成有。言得悟者。示計是見因示得悟。若非見者云何被破。發見下指同。云何下廣示見心是苦集之相。言五不受者。第三行相品云。菩薩摩訶薩行般若波羅蜜時。行亦不受。不行亦不受。亦行亦不行亦不受。非行非不行亦不受。不受亦不受。舍利弗問須菩提。何故不受。答。般若波羅蜜空故。自性不受。不受尚不受。汝受是亦有亦無。即受第三句也。汝云何下示見心中苦。即污穢五陰。又我下示見心中集。又此下點示此亦有亦無見心中三假。今破下正破也。如是下亦結成二空等。即是下結成眼智。若不入者下別明六十四番。此見初文亦應有總。文無者略。亦有下見度計轉。次破下略示見由。所以者何下略釋見由。由惑不破故成此見。若不定下正示見體。何以故下見者引論以證己執。法正人邪名同義異。堅著下見成起計。即見相也。亦是責過。略以四德證法責之。世人誰不自云常等。咸計所得起愛恚癡。雖非六師定屬見計。若不云證粗免夷愆。自謂高深真為上慢。我心生故下示見所生苦集之過。言寧起等者。楞伽第四無常品云。寧起我

見如須彌山。不惡取見懷增上慢。此乃少分與而言之。乃至應云寧起我見遍於法界。不惡取空如微塵許。不識此見毒草藥王者。毒草譬苦集。藥王譬道滅。世有草木可治病者。于中為最稱為藥王。如耆婆經云。耆婆童子于貨柴人所大柴束中。見有一木光明徹照名為藥王。倚病人身照見身中一切諸病。道滅亦爾。能照眾生煩惱諸病。略過有十者。如向所列十使是也。廣不可盡。謂由十使生一切過。又一一等者。此一切過各具三假。用觀如文。複次下結示向文不出四諦。夫一切下明示四諦所以。如來下引證。謂初轉法輪正在破見。初轉雖未盡具四含。四含並是生滅四諦。義同初轉。故云阿含四諦之力。如中含云。舍利子問拘絺羅言。頗有事因此得見諦耶。拘絺羅言。有。謂知食知食集知食滅知食滅道跡等。具如釋簽中引。生滅尚爾。況后三番三種四諦。何所不破。若非有下例破諸惑。兼結成眼智。故云發正智慧。名從假下結成空觀。若不下六十四番別破。此見下見度計轉。所以下結勸。言不雜者。見見之中俱云三假。所計不同一一假異皆四句破。破體各別。四句之後並結二空。所空義殊。復皆各修六十四番。番番顯異。一往似雜章節自分。能了等者。深勸深誡。若能了者則可與論觀行之道。不識一句如何能識真諦之乳。況

【現代漢語翻譯】現代漢語譯本見解像須彌山一樣大（須彌山：佛教宇宙觀中的聖山）。不厭惡錯誤的見解，反而懷著增長的傲慢。這只是少部分而言。甚至應該說，寧願生起遍佈法界的我見，也不厭惡像微塵一樣小的空見。不認識這種見解是毒草，而道、滅才是藥王的人，要知道，毒草譬如苦和集（苦集：佛教四聖諦中的苦諦和集諦，指痛苦的根源），藥王譬如道和滅（道滅：佛教四聖諦中的道諦和滅諦，指解脫痛苦的途徑）。世間草木有能治病的，其中最珍貴的稱為藥王。如《耆婆經》所說，耆婆童子在賣柴人所賣的大柴堆中，看到一根木頭光明徹照，名為藥王。用它靠近病人身體，就能照見身體中的一切疾病。道和滅也是如此，能照見眾生煩惱的各種疾病。略而言之，過失有十種，如前面所列的十使（十使：佛教術語，指貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見十種根本煩惱）。廣而言之，則不可窮盡，因為由十使會產生一切過失。又，每一個過失都具備三假（三假：佛教空宗的理論，指眾生、法、世界的虛假性），用觀照的方法，就像經文所說的那樣。接下來總結前面的經文，指出沒有超出四諦（四諦：佛教基本教義，指苦、集、滅、道四條真理）。『夫一切下』說明四諦的道理。『如來下』引用佛陀的教證，說明初轉法輪（初轉法輪：指佛陀最初的說法）主要在於破除各種錯誤的見解。初轉法輪雖然沒有完全包含四含（四含：指四阿含經），但四阿含經都是生滅四諦，義理與初轉法輪相同。所以說『阿含四諦之力』。如《中阿含經》所說，舍利子問拘絺羅說：『有什麼事因此可以得見真諦嗎？』拘絺羅說：『有。就是知食、知食集、知食滅、知食滅道跡等。』具體內容如釋簽中引用。生滅四諦尚且如此，何況后三番三種四諦，還有什麼不能破除的呢？『若非有下』舉例破除各種迷惑，兼總結成就眼智（眼智：指證悟真理的智慧）。所以說『發正智慧』。『名從假下』總結成就空觀（空觀：佛教觀修方法，觀察諸法皆空）。『若不下』用六十四番（六十四番：指六十四種不同的觀察角度）分別破除。『此見下』說明見解、度量、計度的轉變。『所以下』總結勸勉。說『不雜』，是因為在各種見解中都說三假，所計度的不同，每一個假都用四句破（四句破：佛教邏輯方法，用有、無、亦有亦無、非有非無四種方式來破除執著），破除的本體各不相同。四句之後都總結二空（二空：指人空和法空），所空的意義不同。而且都各自修習六十四番，每一番都顯示不同。乍一看似乎雜亂，但章節是分明的。『能了等者』，是深刻的勸誡。如果能夠理解這些，才可以和他談論觀行之道。不認識一句，怎麼能認識真諦之乳呢？何況……

【English Translation】 English version Views like Mount Sumeru (Sumeru: the sacred mountain in Buddhist cosmology). Not abhorring wrong views, but instead harboring increased arrogance. This is only a small part to speak of. One should even say, 'Rather arise with a self-view pervading the Dharma realm, than abhor emptiness as small as a dust mote.' Those who do not recognize this view as a poisonous weed, and that the path and cessation are the king of medicines, should know that poisonous weeds are like suffering and its accumulation (suffering and its accumulation: the first two Noble Truths, referring to the origin of suffering), and the king of medicines is like the path and cessation (path and cessation: the last two Noble Truths, referring to the way to liberation from suffering). Among the herbs and trees in the world that can cure diseases, the most precious is called the king of medicines. As the Jivaka Sutra says, the boy Jivaka saw a piece of wood shining brightly in a large bundle of firewood sold by a woodcutter, and it was called the king of medicines. When it was placed near a sick person's body, it could illuminate all the diseases in the body. The path and cessation are also like this, able to illuminate all the diseases of sentient beings' afflictions. Briefly speaking, there are ten faults, such as the ten fetters listed earlier (ten fetters: Buddhist term referring to the ten fundamental afflictions: greed, hatred, delusion, pride, doubt, self-view, extreme view, wrong view, view of holding to views, and view of holding to precepts). Broadly speaking, they are inexhaustible, because all faults arise from the ten fetters. Moreover, each fault possesses the three falsities (three falsities: a theory in the Buddhist emptiness school, referring to the falsity of beings, phenomena, and the world), which are contemplated as described in the text. Next, the preceding text is summarized, pointing out that it does not go beyond the Four Noble Truths (Four Noble Truths: the basic teachings of Buddhism, referring to the four truths of suffering, its origin, its cessation, and the path to its cessation). 'The fu yi qie xia' explains the principle of the Four Noble Truths. 'The Rulai xia' cites the Buddha's testimony, explaining that the initial turning of the Dharma wheel (initial turning of the Dharma wheel: referring to the Buddha's first teaching) mainly lies in breaking down various wrong views. Although the initial turning of the Dharma wheel does not fully contain the four Agamas (four Agamas: referring to the four Agama Sutras), the four Agamas are all the Four Noble Truths of arising and ceasing, and their meaning is the same as the initial turning of the Dharma wheel. Therefore, it is said 'the power of the Agama Four Noble Truths.' As the Middle Agama Sutra says, Sariputra asked Kusthila, 'Is there anything by which one can attain the vision of truth?' Kusthila said, 'Yes. It is knowing food, knowing the arising of food, knowing the cessation of food, knowing the path leading to the cessation of food, etc.' The specific content is as quoted in the commentary. If the Four Noble Truths of arising and ceasing are like this, what more can the three kinds of Four Noble Truths in the later three turns not break down? 'The ruo fei you xia' gives examples to break down various delusions, and also summarizes the accomplishment of the eye of wisdom (eye of wisdom: referring to the wisdom of realizing the truth). Therefore, it is said 'developing correct wisdom.' 'The ming cong jia xia' summarizes the accomplishment of the view of emptiness (view of emptiness: a Buddhist meditation method, observing that all phenomena are empty). 'The ruo bu xia' uses sixty-four turns (sixty-four turns: referring to sixty-four different perspectives of observation) to break down separately. 'The ci jian xia' explains the transformation of views, measurements, and calculations. 'The suo yi xia' summarizes and exhorts. It says 'not mixed' because the three falsities are spoken of in all views, and the measurements are different, and each falsity is broken down by the four phrases (four phrases: a Buddhist logical method, using the four ways of existence, non-existence, both existence and non-existence, and neither existence nor non-existence to break down attachments), and the broken-down entities are different. After the four phrases, the two emptinesses (two emptinesses: referring to the emptiness of self and the emptiness of phenomena) are summarized, and the meanings of what is emptied are different. Moreover, they each cultivate the sixty-four turns, and each turn shows a difference. At first glance, it seems messy, but the chapters are distinct. 'Those who can understand, etc.' is a profound exhortation. If one can understand these, then one can discuss the path of contemplation with him. If one does not recognize a single phrase, how can one recognize the milk of true reality? What's more...

橫豎不二一心諸番。次破無言。亦初明見由。由用觀破上之四句。復起下正明見體。謂出下責過。略有下復以眾多絕言通責。若謂下別判。判其不出復具四句。何謂絕言。所言不出復見第二句者。謂無無句。汝此絕言與無無不別。所言不出具足見初句者。即初四句中第四句也。謂有非有非無及第四句中初句也。謂非有非無有。故知下結其見惑難出故也。法華云下引證也。此文通譬見網蒙蔓。經中鳩槃茶下別譬見惑。玉篇云。山神為魑魅。水神為魍魎。西京賦云。山神虎形為魑。宅神豬頭人形為魅。通俗文云。木石變怪為魍魎。以向二例攝鬼神盡。故以此鬼譬一切見。次復具中亦應復具。各各先明略境略觀。次廣以四句一一責之。乃至亦以二空之總。以對四句之別。一一結成二空十八空等。但例前可知故不煩文。下絕言見雖無別相可對為總。應但用別。具如有見。乃至先出見相。次出絕言。今文存略。亦先略出復具之見。于中略出見由見體。見相正破。結成轉計等。又復下出復具下絕言之相。亦略出見由見體。如此下正判屬見。何以故下釋判也。何故判此而屬見耶。待對生故。言不絕故。四句本絕。何須避句別求于絕。空譬可知。又豎下更復豎破絕言之計。前以諸絕相望故橫。又以不絕對破于絕。絕還不絕故名為橫。今

【現代漢語翻譯】現代漢語譯本：『橫豎不二一心諸番』。接下來破斥『無言』。也首先闡明『見由』（產生見解的原因）。『由』（原因）在於用『觀』（觀察）來破斥上面的四句。然後發起下面的內容，正式闡明『見體』（見解的本體）。即提出下面的責難。簡略地用下面的眾多『絕言』（斷絕言語）來共同責難。如果說下面的分別判斷，判斷其不能超出，也具備四句。什麼是『絕言』？所說的不能超出，又見到第二句，指的是『無無句』（既無也無）。你的這種『絕言』與『無無』沒有區別。所說的不能超出，完全見到最初的句子，就是最初四句中的第四句。指的是『有非有非無』以及第四句中的最初一句，指的是『非有非無有』。所以知道下面總結說，他的見解迷惑難以超出。《法華經》下面引用經文來證明。這段文字普遍比喻見解像羅網一樣蔓延。經文中『鳩槃茶』（一種惡鬼名）下面分別比喻見解的迷惑。《玉篇》中說：『山神是魑魅，水神是魍魎』。《西京賦》中說：『山神是虎形的魑，宅神是豬頭人形的魅』。《通俗文》中說：『木石變化成的妖怪是魍魎』。用前面兩個例子概括了所有的鬼神。所以用這種鬼來比喻一切見解。接下來『次復具中亦應復具』，也應該再次具備。各自先闡明簡略的境界、簡略的觀察。然後廣泛地用四句一一責難他。乃至也用二空（人空和法空）的總相，來對應四句的別相，一一總結成二空、十八空等。但因為例子在前面已經可以知道，所以不再繁瑣地寫出來。下面的『絕言見』雖然沒有別的相可以對應作為總相，應該只用別相。完全像『有見』一樣。乃至先提出見解的相狀，再提出『絕言』。現在本文保留了簡略。也先簡略地提出『復具』的見解，在其中簡略地提出『見由』、『見體』，正式破斥見解的相狀，總結成轉變計較等。『又復』下面提出『復具』下面的『絕言』的相狀。也簡略地提出『見由』、『見體』。像這樣下面正式判斷屬於見解。『何以故』下面解釋判斷的原因。為什麼判斷這個而屬於見解呢？因為等待對待而產生，言語沒有斷絕。四句本來是斷絕的，何必避開句子另外尋求斷絕呢？空的比喻可以知道。『又豎』下面再次豎立破斥『絕言』的計較。前面因為各種『絕』相互比較，所以是橫向的。又用不絕對來破斥絕對。絕對還不絕對，所以叫做橫向。現在

【English Translation】 English version: 'Horizontal and vertical are not two, one mind, all kinds.' Next, refute 'no words'. Also, first clarify 'the cause of view' (the reason for generating views). 'The cause' lies in using 'observation' to refute the above four sentences. Then initiate the following content, formally clarifying 'the substance of view' (the essence of view). That is, raise the following accusation. Briefly use the following numerous 'absolute words' (cessation of speech) to jointly accuse. If the following distinguishes and judges, judging that it cannot exceed, it also possesses four sentences. What is 'absolute words'? What is said cannot exceed, and seeing the second sentence again refers to 'neither no nor no' (neither existence nor non-existence). Your kind of 'absolute words' is no different from 'neither no nor no'. What is said cannot exceed, completely seeing the initial sentence, is the fourth sentence of the initial four sentences. It refers to 'existence is neither existence nor non-existence' and the initial sentence of the fourth sentence, which refers to 'non-existence is neither existence nor non-existence'. Therefore, knowing the following concludes that his view is difficult to exceed. The 《Lotus Sutra》 below quotes scriptures to prove it. This passage universally metaphors views spreading like a net. In the sutra, 'Kumbhanda' (a type of evil ghost) below separately metaphors the delusion of views. The 《Yupian》 says: 'Mountain gods are chīmèi, water gods are wǎngliǎng.' The 《Western Capital Rhapsody》 says: 'Mountain gods are tiger-shaped chī, house gods are pig-headed human-shaped mèi.' The 《Common Customs》 says: 'Monsters transformed from wood and stone are wǎngliǎng.' Using the previous two examples summarizes all ghosts and gods. Therefore, using this ghost to metaphor all views. Next, 'the next repetition should also be repeated', it should also be possessed again. Each first clarifies the brief realm, the brief observation. Then widely use the four sentences to accuse him one by one. Even use the totality of the two emptinesses (emptiness of person and emptiness of dharma) to correspond to the distinct aspects of the four sentences, summarizing them one by one into two emptinesses, eighteen emptinesses, etc. But because the example can already be known in the front, it is no longer cumbersome to write it out. The following 'absolute word view', although there is no other aspect that can correspond to as a totality, should only use distinct aspects. Completely like 'having a view'. Even first put forward the appearance of the view, and then put forward 'absolute words'. Now this article retains the brief. Also, first briefly put forward the view of 'repetition', in which briefly put forward 'the cause of view', 'the substance of view', formally refuting the appearance of the view, summarizing it into changing calculations, etc. 'Again' below puts forward the appearance of 'absolute words' below 'repetition'. Also briefly put forward 'the cause of view', 'the substance of view'. Like this below formally judges belonging to view. 'Why' below explains the reason for the judgment. Why judge this and belong to view? Because it arises waiting for treatment, and the words are not cut off. The four sentences are originally cut off, why bother avoiding the sentences and seeking cutting off separately? The metaphor of emptiness can be known. 'Again vertical' below again vertically refutes the calculation of 'absolute words'. The front is horizontal because various 'absolutes' are compared with each other. Also use non-absolute to refute absolute. Absolute is still not absolute, so it is called horizontal. Now

以因果前後相望。故名為豎。因不絕故果亦不絕。上來下重判前來單復等見所破橫豎也。如一有見中三假四句。相望成橫展轉度入。至四名豎。於一見中因成內外相望故橫。相續唸唸相望故豎。相待待於前滅名豎。待三無為名橫。一一見初皆有總破。直以空破未分橫豎。大途只是橫破者。若曲分委判如向所說。大概而言但成橫破。何者。諸見體橫。還以三假四句破之。是故大判能所俱橫。今當下次明豎破者。以豎法責故云豎破。言豎法者。有淺深故。始自三藏五停。終訖圓教妙覺。此等位發名之為生。汝若言生為何等生。又此豎破不同次第三諦之豎。次第三諦依諦破惑。前後不同故名為豎。此中但以豎法往責。責其成見。見故須破。故云豎破。如前釋假。還約佛法四教明假。假皆須破。今明破假。還約佛法四教辨位責其見心。諸教全無非見何謂。定屬有見終非位生。為是五停下三藏位生。言苦忍等者。無漏十六心此居其首。乃至道比第十六也。為是干慧下通教位生。為是三賢下別教位生。為是鐵輪下圓教位生。別無信位圓無五品者。只是略耳。言重慮者。慮謂思慮。見道觀真已發無漏。今復重觀故云重慮。言神通等者。入位菩薩道種智明。遊戲神通凈佛國土。大論九十三問云。神通所作何名遊戲。答。猶如幻師種種變

【現代漢語翻譯】現代漢語譯本以因果前後相續的關係來看待事物，所以稱為『豎』。因為因不中斷，所以果也不會中斷。上面所說的『下重判』、『前來單復』等，都是用來破斥有見解的人所執著的橫向關係和縱向關係。例如，在一種有見解的情況下，存在三種假設和四種句式。這些假設和句式相互關聯，形成橫向的展開，並逐漸深入，直到第四種情況，這被稱為『豎』。在一種見解中，因為因與外在事物相互關聯，所以是橫向的；因爲念頭相續不斷，所以是縱向的。相互依賴，依賴於之前的滅亡，這被稱為『豎』；依賴於三種無為法，這被稱為『橫』。每一種見解最初都有總體的破斥，直接用空性來破斥，沒有區分橫向和縱向。總的來說，只是橫向的破斥。如果要詳細地分析和判斷，就像前面所說的那樣。大概來說，只是形成了橫向的破斥。為什麼呢？因為各種見解的本體是橫向的，所以用三種假設和四種句式來破斥它。因此，總的判斷是能見者和所見之物都是橫向的。現在接下來要說明縱向的破斥，因為用縱向的方法來責問，所以稱為『豎破』。所說的縱向方法，有深淺之分。開始於三藏教的五停心觀，最終達到圓教的妙覺。這些位次的發起，稱為『生』。你如果問生是什麼樣的生？又，這種縱向的破斥不同於次第三諦的縱向。次第三諦是依據真諦來破除迷惑，前後不同，所以稱為『豎』。這裡只是用縱向的方法來責問，責問其形成見解。因為有見解，所以需要破除，所以稱為『豎破』。就像前面解釋假設一樣，還是依據佛法的四教來說明假設，假設都需要破除。現在說明破除假設，還是依據佛法的四教來辨別位次，責問其見解之心。各種教法完全沒有不是見解的，怎麼說呢？一定是屬於有見解，最終不是位次上的生起。是五停心觀以下的藏教位次上的生起嗎？所說的苦忍等，是無漏十六心的開始，乃至道比的第十六心。是干慧以下的通教位次上的生起嗎？是三賢以下的別教位次上的生起嗎？是鐵輪以下的圓教位次上的生起嗎？別教沒有信位，圓教沒有五品位，這只是省略了而已。所說的『重慮』，『慮』是指思慮。見道觀真已經發起了無漏智慧，現在又重新觀察，所以稱為『重慮』。所說的神通等，是入位的菩薩道種智明，遊戲神通，清凈佛國土。《大智度論》第九十三問說：『神通所作的為什麼稱為遊戲？』回答說：『就像幻術師變出各種各樣的東西一樣。』

【English Translation】 English version It is called 'vertical' because it views things in terms of the sequential relationship of cause and effect. Because the cause is not interrupted, the effect is also not interrupted. The above-mentioned 'lower heavy judgment,' 'previous single and multiple,' etc., are used to refute the horizontal and vertical relationships clung to by those with views (有見, yǒu jiàn, having views). For example, in the case of a view, there are three provisionalities and four phrases. These provisionalities and phrases are interconnected, forming a horizontal expansion and gradually deepening until the fourth situation, which is called 'vertical.' Within a view, because the cause is related to external things, it is horizontal; because thoughts continue uninterrupted, it is vertical. Mutual dependence, relying on the previous cessation, is called 'vertical'; relying on the three unconditioned dharmas, it is called 'horizontal.' Each view initially has an overall refutation, directly refuting with emptiness, without distinguishing between horizontal and vertical. Generally speaking, it is only horizontal refutation. If you want to analyze and judge in detail, as mentioned earlier. Roughly speaking, it only forms horizontal refutation. Why? Because the substance of various views is horizontal, so it is refuted with three provisionalities and four phrases. Therefore, the overall judgment is that both the seer and the seen are horizontal. Now, next, we will explain the vertical refutation, because it is questioned with the vertical method, it is called 'vertical refutation.' The so-called vertical method has depths. Starting from the Five Contemplations (五停, wǔ tíng, Five kinds of meditation to counteract the five kinds of defilements) of the Tripitaka teaching (三藏, Sānzàng, the Tripitaka), it finally reaches the Wonderful Enlightenment (妙覺, miàojué, Wonderful Enlightenment) of the Perfect Teaching. The initiation of these positions is called 'birth.' If you ask what kind of birth is it? Also, this vertical refutation is different from the vertical of the successive three truths. The successive three truths rely on the true truth to eliminate delusion, which is different before and after, so it is called 'vertical.' Here, it is only questioned with the vertical method, questioning its formation of views. Because there are views, they need to be eliminated, so it is called 'vertical refutation.' Just like explaining the provisional earlier, it is still based on the four teachings of Buddhism to explain the provisional, and the provisional needs to be eliminated. Now explain the elimination of the provisional, and still use the four teachings of Buddhism to distinguish the positions and question the mind of its views. How can it be said that all kinds of teachings are not views? It must belong to having views, and ultimately it is not the arising of positions. Is it the arising of the positions of the Tripitaka teaching below the Five Contemplations? The so-called Endurance of Suffering (苦忍, kǔ rěn, forbearance of suffering), etc., is the beginning of the sixteen minds of non-outflow (無漏, wúlòu, without outflows), and even the sixteenth mind of the Path (道比, dào bǐ, analogy of the Path). Is it the arising of the positions of the Common Teaching below Dry Wisdom (干慧, gānhuì, Dry Insight)? Is it the arising of the positions of the Separate Teaching below the Three Worthies (三賢, sān xián, Three Worthies)? Is it the arising of the positions of the Iron Wheel (鐵輪, tiělún, Iron Wheel) below the Perfect Teaching? The Separate Teaching has no position of faith, and the Perfect Teaching has no five grades, which is just an omission. The so-called 'repeated consideration,' 'consideration' refers to contemplation. Seeing the Path and contemplating the truth has already initiated non-outflow wisdom, and now observing again, so it is called 'repeated consideration.' The so-called supernatural powers (神通, shéntōng, supernatural powers), etc., are the wisdom of the seeds of the Bodhisattva path that has entered the position, playing with supernatural powers, purifying the Buddha land. The ninety-third question of the Mahaprajnaparamita Shastra (大智度論, Dà Zhìdù Lùn, Great Treatise on the Perfection of Wisdom) says: 'Why is the work of supernatural powers called play?' The answer is: 'It is like a magician transforming various things.'

現。菩薩亦爾。故名為戲。複次三三昧中空名為上。諸餘行法皆名為下。下如兒戲。故名為戲。論第七又問云。菩薩但當出生三昧。何須遊戲。答。菩薩心已出生三昧欣樂出入。亦名遊戲。既不同於結使遊樂。欣樂出入即是出假。言誓扶習者。大品云。留余殘習以誓願力。及扶余習。而生三界利樂有情。若計下豎破無生。初文正約無生以破。次從有人下。難中論師寄非辨異。初文徴起。為是下正責也。于中初約三障以明不生。見思等三屬煩惱障。為行下約事理破。為破三障須約行理。是故次明行窮理滿。名為不生。世人下約三佛破。于中先破世人誤釋。言不生者即是法佛。雖甚會理若唯法佛。未是通方。然此中不生不生。不得作重語讀之。應須間書。上不生字為上句末。下不生字為下句頭。今解下正釋。文存四解。初約事理隱顯釋。法身本有名之為隱。報應二身破惑方顯。故以三惑並對二身。破無明盡究竟智滿。故名報身。塵沙障法門見思障化道。此惑俱為應身家障。故二惑不生名為應身。二者對治三惑釋。故將三身以對三惑。無明障中理中顯法身現。見思障空理空顯報身現。塵沙障俗理。俗顯能垂化。三約能治所顯釋。業行位智以為能治。真如實相以為所顯。復由業行及位智故。三煩惱盡。煩惱盡故報應成就。報應

成故本有理顯。此則法身本有報應修成。四者別對三因釋。修性皆爾。故用對之。此之四解義通圓別。意唯在圓。故初三兩解義扶于別。二四兩解義扶于圓。以別助圓共成責義。又初之三解皆約諸法不生而三佛生。第四一釋。約諸法生而三佛生。三佛下約理結。當知四釋總論諸法不生而三佛生。故總結云生即無生。無生即生。他解不生唯在法佛。尚不見法佛不生即生。況見四重三佛生無生耶。然今文意本責無生。解三佛義因破他解故論相即故知三佛生則俱生。若也無生悉皆無生。是故須立相即義也。若聞阿字下引證也。聞一不生解一切義。如聞不生即知三佛皆生無生。乃至四解三佛無生。云何只作法身一解。若如今解三佛體遍。不生亦遍。將諸下結責。責汝執心並不入此諸不生中。非見是何。有人下約中論師被破之義。而廣辨非。初述他人破中論師。論師轉釋不生不滅。雖作多意而不明破深淺分齊。故被他人約破惑責。但成入空。言只不者。不者破也。非也。中論下論師不曉被他破已。便加不字令使會中。若爾。非向煩惱之生。非向遷滅之滅。似顯中道何殊見真。此解下正破。初略斥。今且與其不不生邊。故云此解扶中。責其不周故云傷文失義。何者下釋也。先釋失義次釋傷文。初言失義者。謂失兼通含別之義。論之

【現代漢語翻譯】現代漢語譯本成就的緣故，根本的真理就顯現了。這說明法身（Dharmakaya，佛的法性身）本有報應（果報和感應），通過修行而成就。第四種解釋是分別對應三因（三種成佛的根本原因）來解釋，修性（修行佛性）也是如此。所以用『對』來表達對應關係。這四種解釋，義理上貫通圓融，又各有側重。但意圖主要在於圓融。所以最初的三種解釋，義理上扶助『別』（差別），第二和第四兩種解釋，義理上扶助『圓』（圓融）。用差別來輔助圓融，共同成就責難的意義。另外，最初的三種解釋，都是從諸法（一切事物）不生（不生起）的角度來說三佛（法身佛、報身佛、應身佛）生起。第四種解釋，是從諸法生起的角度來說三佛生起。『三佛下約理結』，三佛之下是依據道理來總結。應當知道，這四種解釋總的來說是諸法不生而三佛生。所以總結說『生即無生，無生即生』。其他的解釋認為不生只在於法佛（Dharmakaya Buddha，法身佛），尚且沒有見到法佛的不生即是生，更何況見到四重的三佛生與無生呢？然而現在文中的意思，本意在於責難『無生』。解釋三佛的意義，是因為要破斥其他的解釋，所以論述相即（相互即是）的關係。因此知道三佛生起則一起生起，如果無生則全部無生。所以必須確立相即的意義。『若聞阿字下引證也』，如果聽到『阿』字以下是引用證據。聽到一個不生，理解一切義理。如聽到不生，就知三佛都是生與無生。乃至四種解釋三佛無生，為什麼只作法身一種解釋？如果像現在的解釋，三佛的本體是周遍的，不生也是周遍的。『將諸下結責』，將諸以下是總結責難。責難你執著的心，並沒有進入這些不生之中，不是見到了什麼。『有人下約中論師被破之義』，有人以下是依據中論師（Madhyamaka philosopher，中觀學派論師）被破斥的意義，而廣泛地辨析『非』。最初是敘述他人破斥中論師。論師轉變解釋不生不滅，雖然作了多種解釋，但是沒有明確破斥的深淺界限，所以被他人依據破斥迷惑來責難，只是成就了進入空性。『言只不者』，說『只不』，『不』是破斥，是否定。『中論下論師不曉被他破已』，中論以下是說論師不明白被他人破斥之後，便加上『不』字，使之會歸於中道。如果這樣，『非向煩惱之生，非向遷滅之滅』，似乎顯現了中道，與見到真理有什麼區別？『此解下正破』，這種解釋以下是正式破斥。最初是略微斥責，現在姑且與他『不不生』的邊見，所以說『此解扶中』，責難他不夠周全，所以說『傷文失義』。『何者下釋也』，什麼是以下是解釋。先解釋失義，再解釋傷文。最初說失義，是指失去了兼通包含差別的意義。《論》的

【English Translation】 English version The reason for accomplishment is that the fundamental truth becomes manifest. This illustrates that the Dharmakaya (the Dharma body of the Buddha) inherently possesses retribution and response (karmic rewards and resonance), which are achieved through cultivation. The fourth explanation is to separately interpret based on the three causes (three fundamental causes of becoming a Buddha), and cultivating the Buddha-nature is also like this. Therefore, 'correspondence' is used to express the relationship. These four explanations are logically interconnected and complete, yet each has its own emphasis. However, the intention is mainly on completeness. Therefore, the first three explanations support 'difference' in meaning, while the second and fourth explanations support 'completeness'. Using difference to assist completeness, together they achieve the meaning of questioning. In addition, the first three explanations all speak of the arising of the three Buddhas (Dharmakaya Buddha, Sambhogakaya Buddha, Nirmanakaya Buddha) from the perspective of the non-arising of all dharmas (all things). The fourth explanation speaks of the arising of the three Buddhas from the perspective of the arising of all dharmas. '三佛下約理結' (The following about the three Buddhas concludes based on reason), below the three Buddhas is a summary based on reason. It should be known that these four explanations generally speak of the non-arising of all dharmas and the arising of the three Buddhas. Therefore, it is summarized as 'arising is non-arising, non-arising is arising'. Other explanations believe that non-arising only exists in the Dharmakaya Buddha, and they have not even seen that the non-arising of the Dharmakaya Buddha is arising, let alone seeing the fourfold arising and non-arising of the three Buddhas? However, the meaning of the text now is primarily to question 'non-arising'. Explaining the meaning of the three Buddhas is because it is necessary to refute other explanations, so the relationship of mutual identity is discussed. Therefore, it is known that if the three Buddhas arise, they all arise together, and if there is no arising, then there is no arising at all. Therefore, it is necessary to establish the meaning of mutual identity. '若聞阿字下引證也' (If you hear the word 'A', the following is a citation of evidence), if you hear the word 'A', the following is citing evidence. Hearing one non-arising, understanding all meanings. If you hear non-arising, you know that the three Buddhas are all arising and non-arising. Even the four explanations of the non-arising of the three Buddhas, why only make one explanation of the Dharmakaya? If, like the current explanation, the essence of the three Buddhas is pervasive, then non-arising is also pervasive. '將諸下結責' (The following concludes with questioning), the following is a summary of questioning. Questioning your clinging mind, which has not entered into these non-arisings, what have you not seen? '有人下約中論師被破之義' (The following is based on the meaning of the Madhyamaka philosopher being refuted), the following is based on the meaning of the Madhyamaka philosopher being refuted, and extensively analyzes 'non'. The first is to narrate others refuting the Madhyamaka philosopher. The philosopher transforms the explanation of non-arising and non-ceasing, although making multiple explanations, but not clearly defining the depth of the refutation, so he is questioned by others based on refuting delusion, and only achieves entering emptiness. '言只不者' (The words 'only not' mean), saying 'only not', 'not' is refutation, it is negation. '中論下論師不曉被他破已' (The following says that the philosopher does not understand being refuted by others), the following says that the philosopher does not understand being refuted by others, and then adds the word 'not', making it converge on the Middle Way. If so, 'not towards the arising of afflictions, not towards the cessation of change', seems to reveal the Middle Way, what difference is there from seeing the truth? '此解下正破' (The following is the formal refutation), the following is the formal refutation. The first is a slight rebuke, now let's grant him the one-sided view of 'not non-arising', so it is said 'this explanation supports the Middle Way', criticizing him for not being comprehensive, so it is said 'hurts the text and loses the meaning'. '何者下釋也' (What is the following explanation), what is the following explanation. First explain the loss of meaning, then explain the injury to the text. The first saying of losing meaning refers to losing the meaning of encompassing and including differences. The 'Treatise's

圓宗有此兼含。如何被破伏無中道。如汝被破正當論文所兼通藏。即此初文是也。若生若滅下為出論文含別之義。若生滅下正顯論文圓宗本意。初言破二十身見等者。此果破見。經論列數多少不同。毗曇云。如須陀洹喻經說。斷無量惑名須陀洹。何故大經但斷三結。或隨病故或隨根故。為鈍根者說八十八。為利根者說斷三結。今此即是大論之文。約處中說言破二十。又或時為鈍但說斷三。婆沙云。如昔一時有毗黎子佛法出家。時佛已制二百五十戒。令族姓子隨作樂行。彼人聞已乃生憂慮。誰能守護如是諸戒。便詣佛所頭面禮佛。白佛言。我不堪護如是諸戒。爾時世尊現親善相而不訶責。以軟美語而慰喻之。善哉善哉。為能善持三戒不耶。謂戒心慧。彼人聞已即大歡喜。我能善持如是三戒。斷惑亦爾。若世尊說斷八十八使及無量苦。名須陀洹。則受化者心生憂慮。何能拔除八十八樹。度八十八大河。竭八十八大海。摧八十八大山。修八十八對治。若佛但說斷三結者。則受化者生大歡喜。言二十者。五陰各四。謂色大我小我在色中。我大色小色在我中。即色是我離色有我。四陰亦爾。故此二十名為身見。八十八使具如前釋。案文下結也。兼二謂通藏。龍樹下推功論主。解釋自我論意本然。如何弘論受他暗破自愜無中。若開

【現代漢語翻譯】現代漢語譯本：圓宗有此兼含（圓融宗包含這些內容）。如何被破伏無中道（怎麼會被破斥，從而屈服於虛無的中道）？如汝被破正當論文所兼通藏（如果像你一樣被破斥，那正說明論文兼顧了通教和藏教）。即此初文是也（這就是最初的文句所表達的意思）。若生若滅下為出論文含別之義（『若生若滅』以下是爲了說明論文包含了區別之義）。若生滅下正顯論文圓宗本意（『若生滅』以下正是爲了彰顯論文圓融宗的本意）。初言破二十身見等者（最初說破除二十種身見等，『身見』指執著于自身為真實存在的錯誤觀念）。此果破見（這是證果后破除見惑）。經論列數多少不同（經典和論著中列舉的數量多少不同）。毗曇云（《毗曇》中說）：如須陀洹喻經說（如《須陀洹喻經》所說），斷無量惑名須陀洹（斷除無量迷惑才能被稱為須陀洹，『須陀洹』為小乘初果）。何故大經但斷三結（為什麼《大經》只說斷除三結，『三結』指身見、戒禁取見、疑）？或隨病故或隨根故（或許是根據不同的病癥，或許是根據不同的根器）。為鈍根者說八十八（為根器遲鈍的人說八十八使，『八十八使』指見惑中的八十八種煩惱），為利根者說斷三結（為根器銳利的人說斷除三結）。今此即是大論之文（現在這裡就是《大論》的文句），約處中說言破二十（大約折中的說法是破除二十種身見）。又或時為鈍但說斷三（有時爲了根器遲鈍的人只說斷除三結）。婆沙云（《婆沙論》中說）：如昔一時有毗黎子佛法出家（過去有一位毗黎子在佛法中出家，『毗黎子』人名）。時佛已制二百五十戒（當時佛陀已經制定了二百五十條戒律）。令族姓子隨作樂行（讓出身高貴的子弟們隨心所欲地修行）。彼人聞已乃生憂慮（那個人聽了之後就產生了憂慮）。誰能守護如是諸戒（誰能夠守護這麼多的戒律）？便詣佛所頭面禮佛（於是就去到佛陀那裡，頭面頂禮佛陀）。白佛言（稟告佛陀說）：我不堪護如是諸戒（我不能夠守護這麼多的戒律）。爾時世尊現親善相而不訶責（當時世尊顯現出親切和善的容貌，並沒有責備他）。以軟美語而慰喻之（用柔和美好的語言來安慰他）。善哉善哉（很好啊，很好啊）！為能善持三戒不耶（能夠好好地持守三戒嗎）？謂戒心慧（指戒、定、慧三學）。彼人聞已即大歡喜（那個人聽了之後就非常歡喜）。我能善持如是三戒（我能夠好好地持守這三戒）。斷惑亦爾（斷除迷惑也是這樣）。若世尊說斷八十八使及無量苦（如果世尊說要斷除八十八使以及無量痛苦），名須陀洹（才能被稱為須陀洹）。則受化者心生憂慮（那麼接受教化的人心中就會產生憂慮）。何能拔除八十八樹（怎麼能夠拔除八十八棵樹）？度八十八大河（渡過八十八條大河）？竭八十八大海（使八十八個大海乾涸）？摧八十八大山（摧毀八十八座大山）？修八十八對治（修習八十八種對治方法）？若佛但說斷三結者（如果佛陀只說斷除三結），則受化者生大歡喜（那麼接受教化的人就會生起很大的歡喜心）。言二十者（所說的二十種身見是）：五陰各四（五陰，即色、受、想、行、識，每一種都有四種）。謂色大我小我在色中（即認為色大於我，我小於色，我在色中），我大色小色在我中（我大於色，色小於我，色在我中）。即色是我離色有我（認為色就是我，離開色還有我）。四陰亦爾（受、想、行、識四陰也是這樣）。故此二十名為身見（所以這二十種見解被稱為身見）。八十八使具如前釋（八十八使的具體解釋如前所述）。案文下結也（根據文意，下面是總結）。兼二謂通藏（兼顧二教，指通教和藏教）。龍樹下推功論主（龍樹菩薩以下是推崇論主的功德）。解釋自我論意本然（解釋自我，論述本來的意義）。如何弘論受他暗破自愜無中（怎麼能讓弘揚的論著受到別人的暗中破斥，自己卻滿足於虛無之中）？若開（如果展開來說）。

【English Translation】 English version: The perfect teaching (Yuanzong) encompasses all of this. How could it be refuted and subdued into nihilistic Madhyamaka (the Middle Way)? If you are refuted, it precisely demonstrates that the treatise (Lun) encompasses both the common (Tong) and elementary (Zang) teachings. This is the meaning conveyed by the initial sentences. The phrases 'if arising, if ceasing' below serve to highlight the treatise's inclusion of distinct meanings. The phrases 'if arising, if ceasing' below accurately reveal the original intent of the treatise's perfect teaching. The initial statement about eradicating the twenty forms of personality belief (shenjian) refers to the eradication of views after attaining fruition. The number of items listed in the sutras and treatises varies. The Abhidharma (Pitaka) states: As the Sutra of the Stream-Enterer (Srotapanna) says, eradicating immeasurable delusions is called a Stream-Enterer. Why does the Great Sutra only mention eradicating the three fetters (sanjie)? Perhaps it is according to the ailment or according to the capacity. For those of dull capacity, it speaks of the eighty-eight bonds (shibashiba shi); for those of sharp capacity, it speaks of eradicating the three fetters. This is now the text of the Great Treatise (Mahashastra), speaking of eradicating twenty in a moderate way. Or sometimes, for the dull, it only speaks of eradicating the three fetters. The Vibhasha (Mahavibhasa) says: Once upon a time, there was a Bhikshu named Vili in the Buddha's Dharma. At that time, the Buddha had already established two hundred and fifty precepts. He allowed the sons of noble families to practice according to their inclinations. Upon hearing this, that person became worried. Who can uphold so many precepts? He then went to the Buddha, prostrated himself before the Buddha, and said to the Buddha: I am not capable of upholding so many precepts. At that time, the World-Honored One showed a kind and friendly countenance without rebuking him. He comforted him with gentle and beautiful words. 'Excellent, excellent! Are you able to uphold the three precepts well?' These are the three trainings of morality (jie), concentration (ding), and wisdom (hui). Upon hearing this, that person was greatly delighted. 'I am able to uphold these three precepts well.' The eradication of delusions is also like this. If the World-Honored One says to eradicate the eighty-eight bonds and immeasurable suffering to be called a Stream-Enterer, then those who receive the teachings will become worried. How can one uproot eighty-eight trees? Cross eighty-eight great rivers? Dry up eighty-eight great seas? Destroy eighty-eight great mountains? Cultivate eighty-eight antidotes? If the Buddha only speaks of eradicating the three fetters, then those who receive the teachings will be greatly delighted. The twenty forms of personality belief are: each of the five aggregates (skandhas) has four aspects. These are: form is large, I am small, I am in form; I am large, form is small, form is in me. That is, form is me, there is an 'I' apart from form. The same applies to the other four aggregates (feeling, perception, volition, and consciousness). Therefore, these twenty are called personality belief. The eighty-eight bonds are explained in detail as before. According to the text, the following is a conclusion. 'Encompassing two' refers to the common and elementary teachings. Nagarjuna (Longshu) below praises the merits of the author of the treatise. Explaining the self, discussing the original meaning of the treatise. How can the treatise being propagated be secretly refuted by others, while one is content with nihilism? If one elaborates.

唇下釋傷文也。吃者不利也。寄事以斥論師如吃。即論語第九有楚狂接輿。見孔子領徒而行。乃為歌曰。鳳兮鳳兮。何德之衰。爾雅云。雄曰鳳。雌曰凰。意斥孔子只如鳳兮。出不遇時。周道若斯欲行禮教。亦如鳳兮出非時也。故鄧艾對魏主以此為譏警。魏主令其破蜀。艾為性吃。對魏主時頻稱艾艾。魏主戲曰。艾艾為有幾艾。答曰。鳳兮鳳兮只是一鳳。今以此意斥彼論師。只如鄧艾以鳳兮鳳兮酬于吃譏。當知不下加不如重吃聲。雖云不不只是一不。縱慾顯中失論兼意。此則斥其所說傷文。抽筆下正斥著述傷文。傷者損也。已損圓文徒加點淰。既能著述從錔抽筆。染毫于硯不能開拓演其深致。而於不下加點淰乎。徒增不不之聲。卻失兼含之富。只得雙非但中一意。全失通藏及論圓宗。懸疣下重約喻責。疣者肉之餘也。橫生一肉著體為贅。贅又生疣不字加點如贅生疣。被破無中意欲補助還成卻失圓及藏通。今解下兼約彼非以顯今是。為扶含視訊記憶體本不生。依汝加不。亦有多種不生不不生也。故今責彼見心。為是何等不生不不生耶。故初標云。且略出其十種。于中分為三意。第一第二明非但破生不生。不生須破。故更加不不生。此乃以正而破于邪。第三至第九皆以兩不破兩惑生。故云不不生。即是以一生字對上兩不。義而言

之開為兩生。故上不生是一不不見生。次一不生是一不不思生。及論結句一一但云不不生者。還存略故。故以下句不字次前不下。故云不不。下去諸句準此可知。故云正習乃至別圓。第十約妙覺位。智斷永滿兩生不生。名不不生。此中三釋同在妙覺。初但標十意在於此。又從第三至第九一一文中。皆釋前竟次生后句。前雖不生望后猶生。如釋三藏二乘。不見不思兩不生竟。即生后云習氣猶生。若不爾者。后何所破。初文長爪成第四句及絕言者。一切能破。義似雙非。語皆可轉義似絕言。是則一計前後四出。謂無見亦有亦無。非有非無及以絕言。今總判之似一不生。不生邪見是故須破。名不不生。如非想下復引須跋非想無生。無生須破名不不生。犢子例此。言第五不可說藏者。大論第一云。佛法中亦有犢子道人。說四大和合故有眼。五眾和合故有人。如犢子阿毗曇中說。五眾不離人人不離五眾。五眾不是人人不是五眾。人在第五不可說藏中所攝。故一切有道人皆言。一切種一切時。一切法門中求不可得。如龜毛兔角其體常無。陰界入等無有自性。此是一不生。犢子所計猶違小宗。故此不生猶更須破。故云不生亦不生。次意中三藏菩薩未得不生。是故不論。緣覺侵習習未都盡非不不生。故亦不論。言體不見思者。巧智所觀

{ "translations": [ "現代漢語譯本", "之開為兩生。所以說『上不生』是一種『不不見生』的狀態。其次，『一不生』是一種『不不思生』的狀態。以及總結的句子都只說『不不生』，是因為省略的緣故。所以下面的句子『不』字放在前面，『下』字不出現。所以說『不不』。下面的句子依此類推就可以理解。所以說『正習』乃至『別圓』。第十是關於妙覺位的討論，智慧和斷惑都達到永恒圓滿，兩種生都不生，名為『不不生』。這裡的三種解釋都在妙覺位。最初只是標出十種意思，重點在於此。又從第三到第九，每一段文字中，都是解釋前一種狀態結束，接著產生后一種狀態。前一種狀態雖然不生，但相對於后一種狀態來說，仍然可以看作是生。例如解釋三藏和二乘，不見和不思兩種不生結束后，就產生了『習氣猶生』的說法。如果不是這樣，後面要破除什麼呢？最初的文字中，長爪梵志成就了第四句，以及『絕言』的說法，一切都能破除。義理上似乎是雙重否定。語言上都可以轉化，義理上似乎是『絕言』。這樣就產生了一種計較，前後出現了四種說法，即『無見』、『亦有亦無』、『非有非無』以及『絕言』。現在總的判斷是，這似乎是一種『不生』。不生邪見，所以需要破除，名為『不不生』。例如在非想非非想處天之下，又引用須跋的非想無生。無生需要破除，名為『不不生』。犢子部的觀點也類似。說到第五種『不可說藏』，大論第一卷說，佛法中也有犢子道人，說四大和合所以有眼，五眾和合所以有人。就像犢子阿毗曇中所說，五眾不離人，人不離五眾，五眾不是人，人不是五眾。人在第五不可說藏中所攝。所以一切有部的修行人都說，一切種類，一切時間，一切法門中都求不到。就像龜毛兔角一樣，其體性本來就沒有。陰、界、入等沒有自性。這是一種『不生』。犢子部的計較仍然違背小乘宗義，所以這種『不生』仍然需要破除，所以說『不生亦不生』。其次，意指三藏菩薩還沒有得到不生，所以不討論。緣覺侵損習氣，習氣沒有完全斷盡，所以不是『不不生』，因此也不討論。說到體性不見思，是巧智所觀察到的。" ], "english_translations": [ "English version", 'The opening is divided into two kinds of \'birth\'. Therefore, \'not-birth\' (上不生) means a state of \'not not seeing birth\' (不不見生). Next, \'one not-birth\' (一不生) means a state of \'not not thinking birth\' (不不思生). And the concluding sentences all say \'not not birth\' (不不生), because of the omission. Therefore, in the following sentences, the character \'not\' (不) is placed before, and the character \'down\' (下) does not appear. Therefore, it is said \'not not\' (不不). The following sentences can be understood by analogy. Therefore, it is said \'correct practice\' (正習) up to \'distinct and complete\' (別圓). The tenth is about the Wonderful Enlightenment position (妙覺位), where wisdom and severance of delusion are eternally complete, and both kinds of birth do not occur, called \'not not birth\' (不不生). The three explanations here are all at the Wonderful Enlightenment position. Initially, only ten meanings are marked, and the focus is on this. Also, from the third to the ninth, in each paragraph, the previous state is explained to end, and then the next state arises. Although the previous state does not arise, it can still be regarded as birth relative to the next state. For example, explaining the Tripitaka (三藏) and the Two Vehicles (二乘), after the two kinds of not-birth of not seeing (不見) and not thinking (不思) end, the saying \'habitual energies still arise\' (習氣猶生) arises. If this were not the case, what would be refuted later? In the initial text, Dirghanakha (長爪梵志) achieved the fourth sentence, and the saying of \'absolute speech\' (絕言), everything can be refuted. In terms of meaning, it seems to be a double negative. In terms of language, it can all be transformed, and in terms of meaning, it seems to be \'absolute speech\' (絕言). In this way, a calculation arises, and four kinds of statements appear before and after, namely \'no view\' (無見), \'both existent and non-existent\' (亦有亦無), \'neither existent nor non-existent\' (非有非無), and \'absolute speech\' (絕言). Now the general judgment is that this seems to be a kind of \'not-birth\' (不生). Not giving rise to wrong views, therefore it needs to be refuted, called \'not not birth\' (不不生). For example, below the Realm of Neither Perception Nor Non-Perception (非想非非想處天), Subha (須跋) 's non-perception of non-perception is also cited. Non-birth needs to be refuted, called \'not not birth\' (不不生). The view of the Vatsiputriya school (犢子部) is similar. Speaking of the fifth \'inexpressible store\' (不可說藏), the first volume of the Mahaprajnaparamita-sastra (大論) says that there are also Vatsiputriya ascetics in the Buddha-dharma, who say that the four great elements (四大) combine to form the eye, and the five aggregates (五眾) combine to form a person. Just as the Vatsiputriya Abhidhamma (阿毗曇) says, the five aggregates are not separate from the person, the person is not separate from the five aggregates, the five aggregates are not the person, and the person is not the five aggregates. The person is included in the fifth inexpressible store. Therefore, all Sarvastivadins (一切有部) say that in all kinds, all times, and all Dharma-gates, it cannot be found. Just like turtle hair and rabbit horns, its nature is originally non-existent. The skandhas (陰), realms (界), and entrances (入) have no self-nature. This is a kind of \'not-birth\' (不生). The calculation of the Vatsiputriya school still violates the Hinayana doctrines, so this kind of \'not-birth\' (不生) still needs to be refuted, so it is said \'not-birth is also not-birth\' (不生亦不生). Secondly, it refers to the Tripitaka Bodhisattvas who have not yet attained not-birth, so it is not discussed. Pratyekabuddhas (緣覺) encroach on habitual energies, and habitual energies are not completely exhausted, so it is not \'not not birth\' (不不生), therefore it is also not discussed. Speaking of the nature of not seeing and thinking, it is observed by skillful wisdom." ] }

故云體不。通教菩薩空同二乘假同別教。故今文中亦不說之。別人兩不不通不別。而上地猶生者。別惑未窮故也。別佛約教且云究竟。故大論第九云。小小因緣能惑大果。況聞般若波羅蜜實相。不生不滅。不不生不不滅。言小小因緣者。謂如少施少戒之流。遠愿導之尚感大果。況聞圓中不不生等。第三意及結斥如文。豎破第三第四句。如上菩提心中者。第一卷發大心中。非九縛故非有。非一脫故非無。若爾。第三句云何。答。雙非即第四雙照即第三。若歷推理乃至起過聞法開四。是則五十六重雙非雙照。更加四弘六即。是則六十六重雙非雙照。況復通教八地已上。及以別圓地住已上。位位無不雙非雙照故也。我今將諸第三四句。勘汝執心。汝是何等第三第四耶。釋名絕待者。先破橫豎中。各有第三第四句。及絕待與絕體。體是雙非雙照句也。雖即略指復更歷教一一委釋。二文各三。初徴起。次正釋。三結。塵妙不生通用生者。破一一惑即得無量俗諦三昧。利物自在名通用生。內外業報者。只是約界論內外也。析斷常者。二乘亦得不名雙非。雙非之義具如第三卷中。通教三乘亦離斷常。意如三藏。通教菩薩八地已上。道謂化道。觀謂空觀。帶空出假故曰雙流。入空非有。入假非空故名雙非。別圓地住妙中雙非。初地去是

【現代漢語翻譯】現代漢語譯本因此說體是不。通教菩薩的空觀與二乘的假觀相同，但與別教不同。所以現在文中也不討論它。別教的人，兩方面都不通達，也不特別。而高位菩薩仍然會產生迷惑，是因為別教的惑業尚未窮盡的緣故。別教佛是就教理而言，暫且說是究竟。所以《大智度論》第九卷說：『小小的因緣也能迷惑大的果報。』何況是聽聞般若波羅蜜的實相，不生不滅，既不是不生，也不是不滅呢？所說的小小因緣，是指像少量佈施、少量持戒之類，以遠大的願力引導，尚且能感得大的果報，何況是聽聞圓教中既不是不生也不是不滅的道理呢？第三種意義以及總結和駁斥，就像文中所說的那樣。豎破第三句和第四句，就像上面菩提心中所說的那樣。《摩訶止觀》第一卷說，發起大乘心，不是九界有縛的緣故，所以不是有；不是一下子就解脫的緣故，所以不是無。如果這樣，第三句怎麼解釋呢？回答：雙非就是第四句，雙照就是第三句。如果歷經推理，乃至產生過失，聞法開啟四門，那麼就是五十六重雙非雙照。再加上四弘誓願、六即，那就是六十六重雙非雙照。何況是通教八地以上的菩薩，以及別教圓教地住以上的菩薩，每個位次沒有不是雙非雙照的。我現在將各種第三句和第四句，來考察你的執著心。你是哪一種第三句和第四句呢？解釋『絕待』，首先破斥橫向和豎向中的第三句和第四句，以及絕待和絕體。體是雙非雙照句。雖然只是簡略地指出來，還要歷經各教一一詳細解釋。兩段文字各有三個部分：首先是提問，其次是正式解釋，第三是總結。塵和妙不生，通用生，是說破除一個一個的迷惑，就能得到無量俗諦三昧，利益眾生自在，叫做通用生。內外業報，只是就界限來討論內外。分析斷常，二乘也能做到，但不叫雙非。雙非的意義詳細地在第三卷中。通教三乘也遠離斷常，意義就像三藏教。通教菩薩八地以上，道是指化道，觀是指空觀，帶著空觀出假觀，所以叫做雙流。入空不是有，入假不是空，所以叫做雙非。別教圓教地住菩薩在妙境中雙非，從初地開始就是這樣。

【English Translation】 English version Therefore, it is said that the substance is not. The emptiness of the Tongjiao Bodhisattva (Common Teaching Bodhisattva) is the same as the illusion of the Ercheng (Two Vehicles), but different from the Biejiao (Distinct Teaching). Therefore, it is not discussed in this text. People of the Biejiao do not penetrate or distinguish between the two aspects. The reason why high-level Bodhisattvas still generate delusion is that the afflictions of the Biejiao have not been exhausted. The Buddha of the Biejiao is said to be ultimate in terms of doctrine. Therefore, the ninth volume of the Mahaprajnaparamita Shastra says: 'Small causes and conditions can also delude great results.' How much more so when hearing the true aspect of Prajnaparamita (Perfection of Wisdom), which is neither arising nor ceasing, neither not-arising nor not-ceasing? The so-called small causes and conditions refer to things like small amounts of giving and small amounts of keeping precepts. Guided by distant vows, they can still reap great rewards. How much more so when hearing the doctrine of neither not-arising nor not-ceasing in the perfect teaching? The third meaning, as well as the conclusion and refutation, are as stated in the text. Vertically breaking the third and fourth sentences is like what is said above in the mind of Bodhi (Enlightenment). The first volume of Mohe Zhiguan says that when generating the great Mahayana (Great Vehicle) mind, it is not because of the bondage of the nine realms, so it is not existent; it is not because of immediate liberation, so it is not non-existent. If so, how is the third sentence explained? The answer is: double negation is the fourth sentence, and double illumination is the third sentence. If one goes through reasoning, even to the point of making mistakes, and hearing the Dharma opens the four gates, then there are fifty-six layers of double negation and double illumination. Adding the Four Universal Vows and the Six Identities, there are sixty-six layers of double negation and double illumination. How much more so for Bodhisattvas above the eighth ground of the Tongjiao, as well as Bodhisattvas above the stage of dwelling in the Biejiao and Yuanjiao (Perfect Teaching), where every stage is without exception double negation and double illumination. I will now use various third and fourth sentences to examine your clinging mind. Which kind of third and fourth sentence are you? Explaining 'absolute relativity', first refute the third and fourth sentences in the horizontal and vertical directions, as well as absolute relativity and absolute substance. Substance is the sentence of double negation and double illumination. Although it is only briefly pointed out, it is still necessary to go through each teaching and explain it in detail. The two passages each have three parts: first, the question; second, the formal explanation; and third, the conclusion. Dust and wonderfulness do not arise, and 'arising' is used in common, meaning that breaking each and every delusion can lead to immeasurable mundane Samadhi (Concentration), and benefiting sentient beings freely is called 'arising' in common. Internal and external karmic retribution is only discussing internal and external in terms of boundaries. Analyzing permanence and impermanence can also be done by the Ercheng, but it is not called double negation. The meaning of double negation is detailed in the third volume. The three vehicles of the Tongjiao also stay away from permanence and impermanence, and the meaning is like the Tripitaka teaching. Bodhisattvas above the eighth ground of the Tongjiao, the path refers to the path of transformation, and the contemplation refers to the contemplation of emptiness. Bringing the contemplation of emptiness out of the provisional, it is called double flow. Entering emptiness is not existence, and entering the provisional is not emptiness, so it is called double negation. Bodhisattvas dwelling in the ground of the Biejiao and Yuanjiao have double negation in the wonderful realm, and it is like this from the first ground onwards.

別。文中應剩得字。雙遮之言順第四句。理不異時。次豎破絕者。初列外外等六絕責之。言婆羅門受啞法者。彼外道中有計啞法。不共言說以為至道。三藏去復以佛法多絕責之。初正責。四教皆以四門通理。得理方絕。杜者如前解。不可說眾多下況責。為此下明過患。更重下復以十種四句外責。初標也。十種者下列句也。一往者下釋也。直立四句故云一往。四上覆四故曰無窮。如前四見一一見上。復以三假四句破之。見各十二成四十八。見覆起見乃至復具無言等見。皆以四句三假破之。故曰無窮。從門得悟門有四故。名得悟四句。言攝屬者。如諸四門皆名有等。隨人修習為入何法。若真若中以法攝門。門屬於法。問。攝屬與褶褻何別。答。褶褻則攝法入句。攝屬則攝句入法。權實者。權實各四。為是何等四句外耶。開顯者。一切皆實。汝為出此實四句耶。若實若開句外無法。云何言出。一期佛教畢於法華故云齊此。今依法華亦但齊此。滅後起諍是故失意。作論通經故云得意。若不下結責。愜者伏也。前橫破等者判橫豎文。具如前廣約外外及附佛法。乃至佛法。一往成十。既從外外至佛滅后故名為豎。今世多有下斥偽釋疑。初邪人邪教邪正相濫。初約人釋以正濫邪。言惡魔比丘者。謂曾出家還家破戒。復作道士破滅佛法

【現代漢語翻譯】現代漢語譯本別。文中應剩得字。雙遮之言順第四句。理不異時。次豎破絕者。初列外外等六絕責之。言婆羅門（婆羅門：古印度僧侶階層）受啞法者。彼外道中有計啞法。不共言說以為至道。三藏（三藏：佛教經典的總稱）去復以佛法多絕責之。初正責。四教皆以四門通理。得理方絕。杜者如前解。不可說眾多下況責。為此下明過患。更重下復以十種四句外責。初標也。十種者下列句也。一往者下釋也。直立四句故云一往。四上覆四故曰無窮。如前四見一一見上。復以三假四句破之。見各十二成四十八。見覆起見乃至復具無言等見。皆以四句三假破之。故曰無窮。從門得悟門有四故。名得悟四句。言攝屬者。如諸四門皆名有等。隨人修習為入何法。若真若中以法攝門。門屬於法。問。攝屬與褶褻何別。答。褶褻則攝法入句。攝屬則攝句入法。權實者。權實各四。為是何等四句外耶。開顯者。一切皆實。汝為出此實四句耶。若實若開句外無法。云何言出。一期佛教畢於法華故云齊此。今依法華亦但齊此。滅後起諍是故失意。作論通經故云得意。若不下結責。愜者伏也。前橫破等者判橫豎文。具如前廣約外外及附佛法。乃至佛法。一往成十。既從外外至佛滅后故名為豎。今世多有下斥偽釋疑。初邪人邪教邪正相濫。初約人釋以正濫邪。言惡魔比丘（比丘：佛教中的出家男子）者。謂曾出家還家破戒。復作道士破滅佛法。

【English Translation】 English version Omission. The text should retain some characters. 'Double negation' refers to the fourth line being coherent. Reason is not different across time. Next, the vertical breaking of absolutes begins by listing six absolutes, such as 'external-external,' to question them. It speaks of the Brahmanas (Brahmanas: the priestly class in ancient India) who accept the 'mute dharma.' Among those heterodox paths, there are those who value the 'mute dharma,' considering non-communication as the ultimate path. The Tripitaka (Tripitaka: the complete collection of Buddhist scriptures) then uses the many absolutes of the Buddha-dharma to question them. First, a direct questioning. The four teachings all use the four gates to understand principle. Only by attaining principle can one be absolute. 'Blocking' is as explained before. The 'innumerable unspeakable' below illustrates the questioning. 'For this reason' below clarifies the fault. 'Even more severely' below again uses ten kinds of four-line verses to externally question. First, a heading. 'Ten kinds' refers to the lines listed below. 'One direction' below explains it. Directly establishing four lines is why it's called 'one direction.' Four upon four is why it's called 'infinite.' Like the previous four views, on each view, it again uses three provisional four-line verses to break it. Each view has twelve, totaling forty-eight. View arises from view, even to the point of possessing views of non-speech, all of which are broken by four-line verses and three provisionalities. Therefore, it's called 'infinite.' Enlightenment is attained from the gates, and there are four gates, hence the name 'four-line verses of enlightenment.' 'To encompass and belong' means that all four gates are named 'existence,' etc. Depending on the person's practice, which dharma do they enter? Whether true or middle, the dharma encompasses the gate. The gate belongs to the dharma. Question: What is the difference between 'encompassing and belonging' and 'folding and disrespecting'? Answer: 'Folding and disrespecting' encompasses the dharma into the lines. 'Encompassing and belonging' encompasses the lines into the dharma. 'Provisional and real' means each has four. What kind of four-line verse is this external to? 'Opening and revealing' means everything is real. Are you producing these real four-line verses? If real and open, there is no dharma outside the lines. How can you say it's produced? The entire period of Buddhism culminates in the Lotus Sutra, hence the saying 'equal to this.' Now, relying on the Lotus Sutra, it is also only equal to this. After extinction, disputes arise, hence the loss of intention. Creating treatises to understand the sutras is why it's called 'attaining intention.' 'If not' below concludes the questioning. 'Satisfied' means subdued. 'The previous horizontal breaking' refers to judging the horizontal and vertical texts. As before, it broadly encompasses external-external and attached Buddha-dharma, even to Buddha-dharma. In one direction, it becomes ten. Since it goes from external-external to after the Buddha's extinction, it's called vertical. 'Now, there are many in the world' below refutes false explanations and doubts. First, the mixing of heretical people, heretical teachings, and correct and incorrect. First, explaining from the perspective of people, using the correct to mix with the heretical. 'Evil demon Bhikshu (Bhikshu: a Buddhist monk)' refers to someone who once left home, returned home, broke the precepts, and then became a Taoist priest, destroying the Buddha-dharma.

者是。又何但比丘越濟名為惡魔。如大品十六。天魔波旬亦作比丘。為菩薩說相似道。所謂骨想乃至亦說阿羅漢法。語菩薩言。汝用此道盡苦。何用於生死受種種諸苦。今四大身尚不欲受。況當來身。又大經第九云。有一闡提作羅漢像住空間處誹謗方等。凡夫見之謂真羅漢。此等即是作比丘身破滅佛法。若退戒還家如衛元嵩等。即以在家身破壞佛法。言越濟者。報恩經第六云。賊住越濟斷善根人五逆等人。受戒不得。此即正以破內外道。名為越濟。濟者道也。越謂違越。即當破義。先破外道來投出家中途背此卻復邪宗。若更重來成難障戒。今文不論重來成難。且以彼此俱破義故。名為越濟。此人偷竊正教助添邪典。淮南子云。偷者天下之大賊。邀者(古遼反)要也。遮截也。不可圖勝且求平等。押高等者。平斗之木曰概。以道士心為二教概。使邪正等義無是理。曾入佛法偷正助邪。押八萬十二之高就五千二篇之下。用釋彼典邪鄙之教。名摧尊入卑。如安法師著二教論。引班固九流。道教則是九中之一。謂道流也。若使道流立為一教。則余之八流法爾分源。若其九流合為一儒。是則對釋唯存二教。尚不合獨為教主。況復翻欲混和。自古先賢久判真偽。近代名德仍困是非。不如儒俗猶分清濁。如李思慎十異等文。又牟子曰

【現代漢語翻譯】現代漢語譯本：這是指什麼呢？又為何僅僅將比丘違越戒律稱為惡魔呢？如同《大品般若經》第十六品所說，天魔波旬（欲界第六天之主，障礙修道者）也化作比丘，為菩薩宣說相似於正道的法。例如，宣說白骨觀，甚至也宣說阿羅漢的法。他告訴菩薩說：『你用這種方法就能斷盡痛苦，為何還要在生死中承受種種痛苦呢？現在這四大假合之身尚且不想承受痛苦，更何況是未來的身體呢？』又《大般涅槃經》第九卷說：『有一種一闡提（斷滅善根的人）化作阿羅漢的形象，住在虛空中誹謗方等經典（大乘經典）。凡夫俗子見到他，以為是真正的阿羅漢。』這些人就是以比丘的身份來破壞佛法。如果退戒還俗，就像衛元嵩等人，就以在家人的身份破壞佛法。說到『越濟』，《報恩經》第六卷說：『強盜住在越濟，斷善根的人、犯五逆罪的人，都不能受戒。』這正是要破斥內外道。『越濟』，濟是道路的意思，越是違越的意思，也就是破斥的意思。先破斥外道，然後來投靠出家，中途又背離佛法，重新回到邪宗。如果再次回來，就會成為受戒的障礙。現在本文不討論再次回來成為障礙的情況，只是因為彼此都破斥的緣故，稱為『越濟』。這種人偷竊正教，幫助增添邪典。《淮南子》說：『偷竊是天下最大的盜賊。』『邀』（古遼反）是邀截的意思，遮斷的意思。不能圖謀戰勝，只能求得平等。『押高等者』，平斗的木板叫做『概』。用道士的心作為兩種教義的衡量標準，使邪正相等，這是沒有道理的。曾經進入佛法，偷竊正法，幫助邪法，用八萬四千法門的高妙，去遷就五千二百篇的低下，用佛教來解釋那些邪鄙的教義，這叫做摧毀尊貴而遷就卑賤。如同安法師撰寫《二教論》，引用班固的九流，認為道教是九流中的一種，稱為道流。如果道流可以立為一教，那麼其餘的八流自然也可以分出源頭。如果九流合為一儒，那麼對於佛教來說，就只剩下兩種教義。尚且不能獨自成為教主，更何況還要反過來混淆。自古以來的先賢早就判斷了真偽，近代的賢德仍然困惑於是非。還不如儒家和俗人那樣分清清濁。如同李思慎的《十異》等文章。又牟子說：

【English Translation】 English version: What is this referring to? And why is it that only a Bhikshu (Buddhist monk) who transgresses the precepts is called a Mara (demon)? As stated in the sixteenth chapter of the Mahaprajnaparamita Sutra, the Mara Papiyas (lord of the sixth heaven in the desire realm, who obstructs those who cultivate the Way) also transforms into a Bhikshu and speaks to the Bodhisattva (enlightenment being) about a Dharma (teaching) that resembles the true path. For example, he speaks of the contemplation of bones, and even speaks of the Dharma of an Arhat (one who has attained enlightenment). He tells the Bodhisattva, 'You can exhaust suffering by using this method, why do you still want to endure all kinds of suffering in Samsara (cycle of birth and death)? Now you don't even want to endure the suffering of this body composed of the four great elements, let alone the future body?' Furthermore, the ninth volume of the Mahaparinirvana Sutra says, 'There is a Icchantika (one who has severed their roots of goodness) who transforms into the image of an Arhat, dwells in the sky, and slanders the Vaipulya Sutras (Mahayana Sutras). Ordinary people see him and think he is a true Arhat.' These people are destroying the Buddha Dharma (Buddha's teachings) in the guise of Bhikshus. If they renounce their vows and return to lay life, like Wei Yuansong and others, they destroy the Buddha Dharma as laypeople. Speaking of 'transgressing the ford', the sixth volume of the Baoen Jing (Sutra of Repaying Kindness) says, 'Robbers dwelling in Yueji, those who sever their roots of goodness, and those who commit the five rebellious acts cannot receive the precepts.' This is precisely to refute both external and internal paths. 'Yueji', 'ji' means path, and 'yue' means transgression, which is to say, refutation. First refute the external paths, then come to rely on ordination, and then betray the Buddha Dharma midway and return to heretical sects. If they come back again, they will become an obstacle to receiving the precepts. Now this text does not discuss the situation of coming back again and becoming an obstacle, but only because they both refute each other, it is called 'Yueji'. These people steal the true teachings and help add to the heretical scriptures. The Huainanzi says, 'Stealing is the greatest thief in the world.' 'Yao' (pronounced Gu Liao in ancient Chinese) means interception, blocking. One cannot plot to win, but can only seek equality. 'Pressing the high to be equal' refers to using a wooden board called 'gai' to level the measure of grain. Using the mind of a Taoist as the standard for measuring the two teachings, making the heretical and the true equal, is unreasonable. Having once entered the Buddha Dharma, stealing the true Dharma and helping the heretical Dharma, using the profundity of the eighty-four thousand Dharmas to accommodate the inferiority of the five thousand two hundred chapters, using Buddhism to explain those vulgar and heretical teachings, this is called destroying the noble and accommodating the base. Just as Dharma Master An wrote the Treatise on the Two Teachings, quoting Ban Gu's Nine Schools, considering Taoism as one of the Nine Schools, calling it the Taoist School. If the Taoist School can be established as a teaching, then the remaining eight schools can naturally be divided into sources. If the Nine Schools are combined into one Confucianism, then for Buddhism, there are only two teachings left. It is not even appropriate to be the sole leader, let alone to try to confuse them. The sages of ancient times have long judged the true and the false, and the virtuous of modern times are still confused by right and wrong. It is better to distinguish between the pure and the turbid, just as Confucianism and the secular world do. Like Li Sichen's Ten Differences and other articles. Furthermore, Mouzi said:

。堯事尹壽舜事務成。丘學老聃旦師呂望。四師雖聖比之於佛。猶白鹿之比麒麟。比其教也猶烏鵲之與鸞鳳。比其形也猶丘垤(徒結反蟻封也)。之與華恒。他又問曰。蓋諸道叢殘凡九十六。澹泊無為莫尚于佛。神仙之術仆以為尊。殆佛法之不如乎。牟子曰。指南為北自謂不惑。引東為西自謂不迷。如汝所言。似以鴟梟而笑鳳凰。執蝘蜓而嘲龜龍。然世人有背日月而向燈燭。深溝瀆而淺江河。豈不謬乎。汝背佛法而尊神仙者。此之謂也。以道可道下斥其以邪濫正。如新注云。若稱可真常之道。非常人所行之道。舊注云。可說之道非真常之道。名可名例之可知。雖有二解望理惑智行位因果。無可以擬別圓四德常樂之道。故云不可均齊佛法不可說等。何者下引例結責。諸法下重廣解釋不齊之相。如道士李仲卿著十異論。琳法師立十喻論。以喻其異而異於彼。喻猶曉也。曉彼迷故以今文望彼。似彼七異。復加威儀及族位不齊。合為九異。一者理本不齊。亦指向來所濫之法。道可道等將真如常住之法望之。云何得齊。然聃雖有無為無慾之語。語下無旨。雖有常名常道之說。說無所歸。若言常無慾觀其妙。妙理眾多。欲非一揆。為是何等欲妙者乎。故不可以常道之名。均于實相。教相下二明教相不齊。今文但略舉一不齊之言。然

【現代漢語翻譯】現代漢語譯本：堯向尹壽學習，舜向事務成學習。孔丘向老聃學習，周公旦向呂望學習。這四位老師雖然是聖人，但如果與佛相比，就像白鹿比麒麟；如果比較他們的教義，就像烏鴉喜鵲比鸞鳳；如果比較他們的形體，就像小土堆比華山和恒山。他又問道：『各種道教流派殘缺不全，總共有九十六種。清靜無為的境界沒有超過佛教的。我認為神仙之術最為尊貴，恐怕佛法不如它吧？』牟子說：『把指南針指向北方，卻自認為沒有迷惑；把向東說成向西，卻自認為沒有迷路。像你所說的話，就像用貓頭鷹嘲笑鳳凰，拿著壁虎嘲笑龜龍。然而世人有背對著日月而面向燈燭，捨棄深邃的江河而選擇淺淺的溝渠，豈不是很荒謬嗎？你背離佛法而尊崇神仙，說的就是這種情況。』『以道可道』以下是斥責他們用邪說來混淆正道。就像新注所說：如果稱之為可以言說的真常之道，那就不是普通人所能修行的道。舊注說：可以言說的道不是真常之道，名稱可以稱呼的道理也是可以知道的。雖然有兩種解釋，但從道理、迷惑、智慧、修行位次、因果等方面來看，沒有什麼可以比擬別教、圓教的四德常樂之道。所以說不可均齊，佛法不可說等等。『何者下』是引用例子來總結責備。『諸法下』是再次廣泛地解釋不齊的相狀。例如道士李仲卿寫了《十異論》，琳法師立了《十喻論》，用比喻來說明他們的不同而異於佛教。比喻就是曉喻。曉喻那些迷惑的人，用現在的文章來看待他們，好像他們有七種不同。再加上威儀以及族位的不齊，合起來就是九種不同。第一是理的根本不齊。也是指向來所濫用的法，用『道可道』等來衡量真如常住之法，怎麼能齊等呢？然而老聃雖然有無為無慾的言語，但言語下沒有宗旨。雖然有常名常道的說法，但說法沒有歸宿。如果說常無慾才能觀察到它的玄妙，玄妙的道理有很多，慾望不是一種。那是什麼樣的慾望才是玄妙的呢？所以不可以用常道的名義，來衡量實相。『教相下』第二是說明教相不齊。現在只簡略地舉出一個不齊的言語。然而

【English Translation】 English version: Yao learned from Yin Shou, and Shun learned from Wu Cheng. Confucius learned from Lao Dan (Lao Tzu, founder of Taoism), and Zhou Gongdan learned from Lü Wang (a strategist during the Zhou Dynasty). Although these four teachers were sages, comparing them to the Buddha is like comparing a white deer to a Qilin (a mythical Chinese creature); comparing their teachings is like comparing crows and magpies to Luan and Phoenix (mythical birds); comparing their forms is like comparing a small mound to Mount Hua and Mount Heng. He further asked: 'The various Taoist schools are fragmented and incomplete, totaling ninety-six. The state of tranquility and non-action is unsurpassed by Buddhism. I believe the art of immortality is the most esteemed; I fear that Buddhism is not as good?' Mouzi said: 'Pointing the compass to the north, yet claiming not to be confused; calling east as west, yet claiming not to be lost. What you say is like an owl laughing at a phoenix, holding a gecko and mocking a turtle-dragon. However, people turn their backs on the sun and moon to face a lamp, abandoning deep rivers for shallow ditches. Isn't that absurd? You turn your back on Buddhism and venerate immortals; this is what I am talking about.' 'The phrase 'The Tao that can be told' below is to rebuke them for using heterodox teachings to confuse the orthodox path. As the new commentary says: If it is called the true and constant Tao that can be spoken of, then it is not the Tao that ordinary people can practice. The old commentary says: The Tao that can be spoken of is not the true and constant Tao, and the principle that names can be named is also knowable. Although there are two interpretations, from the aspects of principle, delusion, wisdom, stages of practice, cause and effect, there is nothing that can compare to the four virtues of permanence, bliss, self, and purity of the Separate Teaching and the Perfect Teaching. Therefore, it is said that they cannot be equalized, and the Buddha-dharma cannot be spoken of, etc.' 'What follows' is to cite examples to conclude the rebuke. 'All dharmas below' is to further broadly explain the unequal characteristics. For example, the Taoist Li Zhongqing wrote 'Ten Differences,' and Dharma Master Lin established 'Ten Metaphors' to illustrate their differences and distinguish them from Buddhism. Metaphor is to enlighten. To enlighten those who are confused, using the present text to view them, it seems that they have seven differences. Adding the inequality of demeanor and clan status, it adds up to nine differences. The first is that the fundamental principles are unequal. It also refers to the laws that have always been abused, using 'The Tao that can be told' etc. to measure the Dharma of True Thusness and permanence, how can they be equal?' However, although Lao Dan has words of non-action and non-desire, there is no purpose under the words. Although there are sayings of constant name and constant Tao, the sayings have no destination. If it is said that only by being constantly without desire can one observe its subtlety, there are many subtle principles, and desire is not of one kind. What kind of desire is subtle? Therefore, one cannot use the name of the constant Tao to measure reality. 'Below the teaching aspect' the second is to explain the inequality of the teaching aspect. Now only one unequal word is briefly mentioned. However,

五千之文。但去奢去泰自約自儉。守雌守弱患智患身。是故聃化以虛無為本憺怕為先。豈與八萬法藏十二分教。逗大逗小若偏若圓。四悉赴機五乘接物。冥益顯益逆化順化。欲校優劣安可同耶。況以下三以苦集不齊況之。老雖患身去欲未達患原。弊智勞形不窮弊本。苦集增長去道彌遙。豈與夫舍三界系離六趣果同耶。況三惑二死四智五眼。彼無其名安知其義苦集彰露具如前說。況將下四以道滅不齊況之。故三十七品彼典無名。四德涅槃歸乎釋教。徒施患身之說信無不凈初門身念既無。道品安在。生滅道品尚已天隔。況復衍門彼無毫釐。本既下五示跡不齊。滅理為本應化為跡。俗以三十年為一世。今但以前王后王而為一世。居五天中故云正也。天竺身毒印度並是梵音輕重。三世諸佛皆降迦維是故名正。言金輪者王四天下。故俱舍頌云。金銀銅鐵輪一二三四洲。律中從劫初來次第相承。八萬四千二百五十二帝。有十輪王余皆粟散。悉王天竺。悉達生彼凈飯王宮。當此周昭王甲寅之歲。若不出家當為輪王。不紹王位夜半逾城志求大道。既成道已現勝劣應說權實法。乃至入滅利益無疆。老在桓王之年托牧母之野合居陳州之苦縣厲鄉曲仁之里。字伯陽謚老聃。吝柱史處小臣。莊任漆園德位可識。言邊地者。望彼五天此居邊地也。

【現代漢語翻譯】現代漢語譯本：五千字的《道德經》，只是去除奢侈和過分的行為，崇尚節約和儉樸。崇尚柔弱，以身有智慧為患，以自身為患。因此，老聃（老子，姓李名耳字聃）的教化以虛無為根本，以恬淡平和為先。這怎麼能與包含八萬四千法門和十二部經典的佛教相比呢？佛教的教義既能引導根器大的眾生，也能引導根器小的眾生，既有偏頗的教法，也有圓滿的教法，用四悉檀（四種施教方法）來適應不同的根機，用五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）來接引不同的眾生，既有暗中的利益，也有明顯的利益，既有逆向的教化，也有順應的教化。想要比較它們的優劣，怎麼能相提並論呢？更何況用下三道（地獄、餓鬼、畜生）的苦和集（苦的根源）的不齊整來相比呢？老子雖然以自身為患，但去除慾望並沒有達到根源。用低劣的智慧勞神費力，不能窮盡弊端的根本。苦和集不斷增長，離道越來越遠。這怎麼能與捨棄三界束縛、脫離六道輪迴的果位相同呢？更何況三惑（見惑、思惑、無明惑）、二死（分段生死、變易生死）、四智（成所作智、妙觀察智、平等性智、大圓鏡智）、五眼（肉眼、天眼、慧眼、法眼、佛眼），老子的教義中沒有這些名稱，又怎麼能知道它們的含義呢？苦和集的彰顯暴露，具體如前面所說。更何況用下四禪天（離生喜樂地、定生喜樂地、離喜妙樂地、舍念清凈地）的道和滅（滅苦的方法和境界）的不齊整來相比呢？所以，三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道分）在老子的典籍中沒有名稱，四德涅槃（常、樂、我、凈）歸屬於釋迦牟尼佛的教法。徒勞地施展以自身為患的說法，相信沒有不凈的最初入門——身念住（觀身不凈），既然沒有身念住，道品又在哪裡呢？生滅的道品尚且天差地別，更何況是衍門（大乘法門），老子的教義中沒有絲毫。根本既然低下，五種示現的足跡也不相同。佛教以滅理（涅槃的真理）為根本，以應化（佛菩薩應機教化）為足跡。世俗以三十年為一世，現在只以前王后王來作為一世。居住在五天竺（古印度中部）之中，所以說是『正』。天竺（印度古稱）、身毒（印度古稱）、印度，都是梵語發音的輕重不同。過去、現在、未來三世諸佛都降生在迦毗羅衛國（釋迦牟尼佛的故鄉），所以稱為『正』。說到金輪王，能統治四大部洲。所以《俱舍論》中說：『金、銀、銅、鐵輪，一、二、三、四洲。』律藏中記載，從劫初以來次第相承，有八萬四千二百五十二位帝王，其中有十位是輪王，其餘都是小國王。悉達多（釋迦牟尼佛未出家前的名字）出生在凈飯王（釋迦牟尼佛的父親）的王宮，正當中國的周昭王甲寅年。如果不出家，應當成為輪王。但他沒有繼承王位，而是在半夜逾越城墻，立志尋求大道。既然已經成就佛道，就示現殊勝和低劣，應機說法，宣說權巧和真實的教法，乃至入滅，利益無邊無際。老子在周桓王的年代，依託牧母在郊野結合，居住在陳州苦縣厲鄉曲仁里。字伯陽，謚號老聃。在周朝擔任管理藏書的史官，職位低微。莊子（姓莊名周）擔任漆園小吏，從他們的德行和地位就可以瞭解他們的教義。說到邊地，是相對於五天竺而言，這裡居住在邊遠的地方。

【English Translation】 English version: The five-thousand-word text (referring to the Tao Te Ching) merely eliminates extravagance and excess, advocating frugality and simplicity. It values femininity and weakness, considering wisdom and the body as sources of trouble. Therefore, Lao Dan's (Lao Tzu, personal name Li Er, style name Dan) teachings are based on emptiness and non-being, with tranquility and peace as the priority. How can this be compared to Buddhism, which contains eighty-four thousand Dharma gates and the twelve divisions of scriptures? Buddhist teachings can guide beings with great or small capacities, offering both biased and complete teachings, using the Fourfold Accomplishments (four methods of teaching) to adapt to different aptitudes, and the Five Vehicles (Human-Deva Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, Buddha Vehicle) to receive different beings, providing both hidden and manifest benefits, both reverse and compliant transformations. How can one compare their merits and demerits? Moreover, how can one compare it with the unevenness of suffering and accumulation (the origin of suffering) in the lower three realms (hell, hungry ghosts, animals)? Although Lao Tzu considers the body as a source of trouble, his removal of desires has not reached the root cause. Using inferior wisdom to labor the mind and body, he cannot exhaust the root of the problems. Suffering and accumulation continue to grow, moving further away from the path. How can this be the same as abandoning the bonds of the three realms and escaping the cycle of the six realms? Furthermore, the Three Confusions (delusions of views, delusions of thought, delusions of ignorance), the Two Deaths (death by segments, death by transformation), the Four Wisdoms (wisdom of accomplishing activities, wisdom of wonderful observation, wisdom of equality, great mirror wisdom), and the Five Eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye) are not named in Lao Tzu's teachings, so how can one know their meaning? The manifestation and exposure of suffering and accumulation are as described earlier. Moreover, how can one compare it with the unevenness of the path and cessation (the method and state of ending suffering) in the lower four Dhyana heavens (the joy of detachment from birth, the joy of concentration, the wonderful joy of detachment from joy, the purity of equanimity)? Therefore, the Thirty-Seven Limbs of Enlightenment (Four Foundations of Mindfulness, Four Right Exertions, Four Bases of Supernatural Power, Five Roots, Five Powers, Seven Factors of Enlightenment, Eightfold Noble Path) have no names in Lao Tzu's scriptures, and the Nirvana of the Four Virtues (permanence, bliss, self, purity) belongs to the teachings of Shakyamuni Buddha. It is futile to expound the theory of considering the body as a source of trouble, believing that there is no impure initial entry—mindfulness of the body (observing the impurity of the body). Since there is no mindfulness of the body, where are the limbs of the path? The limbs of the path of arising and ceasing are already worlds apart, let alone the derivative gates (Mahayana Dharma), which Lao Tzu's teachings do not have in the slightest. Since the foundation is low, the traces of the five manifestations are also different. Buddhism takes the principle of cessation (the truth of Nirvana) as the foundation and the responsive transformation (the expedient teachings of Buddhas and Bodhisattvas) as the traces. The secular world considers thirty years as one generation, but now only the former king and the latter king are considered as one generation. Residing in the middle of the Five Indies (ancient central India), it is therefore called 'correct'. Tianzhu (ancient name for India), Shendu (ancient name for India), and India are all different pronunciations of Sanskrit. The Buddhas of the past, present, and future all descended in Kapilavastu (the hometown of Shakyamuni Buddha), so it is called 'correct'. Speaking of the Golden Wheel-Turning King, he can rule the four continents. Therefore, the Abhidharma-kosa says: 'Gold, silver, copper, and iron wheels rule one, two, three, and four continents.' The Vinaya records that from the beginning of the kalpa, there have been eighty-four thousand two hundred and fifty-two emperors in succession, of which ten are Wheel-Turning Kings, and the rest are small kings. Siddhartha (Shakyamuni Buddha's name before renunciation) was born in the palace of King Suddhodana (Shakyamuni Buddha's father), in the year of Jia Yin of King Zhao of Zhou in China. If he had not renounced the world, he would have become a Wheel-Turning King. But he did not inherit the throne, but crossed the city walls in the middle of the night, determined to seek the great path. Since he had attained Buddhahood, he manifested superiority and inferiority, teaching according to the occasion, expounding expedient and true teachings, and even entering Nirvana, benefiting immeasurably. Lao Tzu, in the era of King Huan of Zhou, relied on a shepherdess to conceive in the wilderness, and lived in the Renli neighborhood of Lixiang, Ku County, Chen Prefecture. His style name was Boyang, and his posthumous title was Lao Dan. He served as a historian in charge of managing books in the Zhou Dynasty, a low position. Zhuang Zhou (personal name Zhou) served as a minor official in Qiyuan. Their teachings can be understood from their virtues and positions. Speaking of the borderlands, it is relative to the Five Indies, where this place is located in remote areas.

即如嚴觀法師與何承天論中邊事。具如釋簽。佛以下六相好不齊。如來聚日融金之色。既彰希有之徴。卍字千輻之奇。誠標聖人之相。況分身百億光照十方。化及泥黎聲振尼吒。李氏之形凡庸丑蔑。手把十文足蹈二五。語其同年終不可得。佛說下七化境不齊。先老次莊。老子竊說。說字音稅。述也。宣意也。非私曰公。灼明也。隱竊私說尹喜一人。是故非為彰灼公道。列傳云。喜謂周大夫善星象。因見異氣而東迎之。果得老子。請著書五千有言。喜亦自著書九篇。名關令子。準化胡經。老過關西喜欲從聃求去。聃云。若欲志心求去。當將父母等七人頭來。乃可得去。喜乃從教七頭皆變為豬頭。然俗典孝儒尚尊木像。老聃設化令喜害親。如來教門大慈為本。如何老氏逆為化原。又漆園下述莊。莊子蒙人也。名周。梁惠王同學。著書十餘萬言而皆寓言。今宋州北故蒙城是其處也。現有漆園鄉于彼著述。改足句治點筆題簡。豈同眾聖結集。軋軋若抽豈同圓音梵響。自規顯達豈同無緣大悲。無聞無得豈同塵界獲記。軋軋車聲。遲貌也。複次下第八威儀不齊。九族位不齊。颙颙仰也。爾雅云。颙颙昂昂君德也。詩云。萬人颙颙。盲人下結斥。複次下單明所濫之法。先辨同異。前既已明多種絕言。絕言之前應有多種四句。中論不生

【現代漢語翻譯】現代漢語譯本：正如嚴觀法師與何承天討論中邊之事，詳情可見《釋簽》。佛陀以下的六種相好並不一致。如來聚集日光般融化的金色，已經彰顯了稀有之徵兆。卍字和千輻輪的奇妙，確實是聖人的相貌。更何況分身百億，光芒照耀十方，教化普及到泥黎（Niraya，地獄），聲名震動尼吒（Nata，那吒）。李氏（指老子）的形象凡庸醜陋，手中拿著十文錢，腳踩著二五之數（指賭博），說他和佛陀同年出生，最終也是不可能的。佛陀所說的以下七種化境並不一致。先是老子，其次是莊子。老子竊取佛法而說。『說』字讀作『稅』，是陳述的意思，也是宣揚意旨的意思。不為私利而說是為公，是明確闡明的意思。老子偷偷地私下對尹喜一人宣說，因此不能算是彰顯明確的公道。列傳中記載，尹喜是周朝的大夫，擅長星象，因為看到奇異的氣象而向東迎接，果然得到了老子，請他著作了五千字的言論。尹喜也自己著作了九篇書，名為《關令子》。根據《化胡經》記載，老子過函谷關向西去，尹喜想要跟隨老子離去。老子說：『如果真心想要離去，應當拿來父母等七個人的頭。』尹喜聽從了老子的話，七個人的頭都變成了豬頭。然而世俗的典籍和孝道的儒家尚且尊重木像，老聃（Lao Dan，老子）設化卻讓尹喜殘害親人。如來教門以大慈大悲為根本，老子怎麼能反過來作為教化的源頭呢？再往下說漆園（指莊子）。莊子是蒙地人，名叫周，是梁惠王的同學。他著作了十餘萬字的言論，但都是寓言。現在宋州北邊的故蒙城就是他居住的地方。現在那裡還有漆園鄉，他在那裡著書立說。他修改字句，治理標點，用筆題寫竹簡，怎麼能和眾多聖人共同結集佛經相比呢？軋軋的車聲，怎麼能和圓滿的梵音相比呢？自我約束以求顯達，怎麼能和無緣大慈大悲相比呢？無聞無得，怎麼能和塵世眾生獲得授記相比呢？軋軋是車子的聲音，是遲緩的樣子。再往下說第八種威儀不一致，第九種族位不一致。颙颙是仰望的樣子。《爾雅》中說：『颙颙昂昂是君王的德行。』《詩經》中說：『萬人颙颙。』盲人以下是總結斥責。再往下說闡明所濫用的佛法。首先辨別相同和不同。前面已經闡明了多種絕言。絕言之前應該有多種四句。中論不生。

【English Translation】 English version: Just as Dharma Master Yan Guan and He Chengtian discussed the matter of the Middle and Border, as detailed in the 'Commentary on the Meaning' (Shi Qian). The six minor marks of excellence below the Buddha are not consistent. The Tathagata's color, like gold melted by the sun, has already manifested the sign of rarity. The wonder of the swastika and the thousand-spoke wheel truly marks the appearance of a sage. Moreover, the manifested bodies are a hundred billion, the light shines in the ten directions, the teachings extend to Niraya (hell), and the name resounds in Nata (Nezha). The appearance of Li (referring to Lao Tzu) is ordinary and ugly, holding ten coins in his hand and stepping on the numbers two and five (referring to gambling). To say that he was born in the same year as the Buddha is ultimately impossible. The seven realms of transformation spoken of by the Buddha below are not consistent. First is Lao Tzu, then Zhuang Tzu. Lao Tzu stole Buddhist teachings and spoke them. The word '說' (shuo, speak) is pronounced 'shui', meaning to state or declare intentions. To speak not for personal gain is for the public good, which is to clearly explain. Lao Tzu secretly and privately spoke to Yin Xi alone, so it cannot be considered a clear and public way. The biographies record that Yin Xi was a Zhou dynasty official skilled in astrology. Because he saw strange celestial phenomena, he went east to greet them and indeed obtained Lao Tzu, asking him to write five thousand words. Yin Xi also wrote nine books himself, named 'Master Guan Ling'. According to the 'Sutra of the Conversion of the Barbarians', when Lao Tzu passed through the Hangu Pass and went west, Yin Xi wanted to follow Lao Tzu. Lao Tzu said, 'If you sincerely want to leave, you should bring the heads of your parents and seven others.' Yin Xi followed Lao Tzu's words, and the seven heads all turned into pig heads. However, secular classics and Confucianism, which value filial piety, still respect wooden statues. Lao Dan (Lao Tzu) set up a transformation that caused Yin Xi to harm his relatives. The Tathagata's teachings are based on great compassion, so how can Lao Tzu turn around and be the source of transformation? Further down, speaking of Qi Yuan (referring to Zhuangzi). Zhuangzi was a man from Meng, named Zhou, and was a classmate of King Hui of Liang. He wrote more than ten thousand words, but they were all allegories. Now the old city of Meng, north of Songzhou, is where he lived. There is still Qi Yuan Township there, where he wrote books. He revised sentences, managed punctuation, and wrote on bamboo slips with a pen. How can this be compared to the collective compilation of Buddhist scriptures by many saints? The rattling of the cart cannot be compared to the perfect Brahma sound. Self-regulation to seek prominence cannot be compared to causeless great compassion. No hearing and no attainment, how can it be compared to sentient beings in the world receiving predictions? The rattling is the sound of the cart, which is a slow appearance. Further down, the eighth kind of dignified behavior is inconsistent, and the ninth kind of clan position is inconsistent. 颙颙 (yong yong) is the appearance of looking up. The 'Erya' says, '颙颙昂昂 (yong yong ang ang) is the virtue of a king.' The 'Book of Songs' says, 'Ten thousand people look up 颙颙 (yong yong).' The blind person below is a concluding rebuke. Further down, clarifying the Dharma that has been abused. First, distinguish between the same and the different. It has already been clarified that there are many kinds of absolute speech. Before absolute speech, there should be many kinds of four sentences. The Middle Treatise does not arise.

不滅。乃是別圓第四句相。即真中道正絕言也。故正絕言句外無法。如何以外外絕言破他圓別。外外尚為三藏所破。何客此見輒破衍門。◎次問答料簡中初問意者。既不許以外見而破中論不生不滅。若於中論不生不滅起見如何。答中更開六句。分別判釋。釋中意者。本以中論不生不滅而為難辭。故今還以中論意答。中論兼含既具四意。亦以四意不生不滅。對彼外人絕言之見。復以四種不生滅見。對四教下四正絕言。故有相破相修相即。且如三藏對外簡者。三藏不生不滅破絕言見。三藏絕言破不生不滅見。絕言見更修三藏不生不滅。不生不滅見更修三藏絕言。三藏絕言即三藏不生不滅。翻到亦爾。次以外外對衍說之。是則覆成三個六句。又除外外但于教教。自以絕言破不生不滅等。覆成四個六句。又以藏對通對別對圓。覆成三個六句。復以通對別圓。覆成兩個六句。復以別對圓。覆成一個六句。如是都成十四六句。若論答問一個破邪六句即足。準楞伽文中廣明破見。及以此文依教起見。是故須此委悉論之。故楞伽第四。大慧白佛。外道亦說不生不滅。與佛法何別佛言。不同。如幻而生如幻而滅。名不生滅。此即通以大乘不生不滅。破外不生不滅。舉一例諸他皆準此。又如向所說相破相修。破中皆以大破于小。若準起見皆

以藏破之。復應以藏對三以藏破三。修中亦以小修于大。助中亦以大修于小。次約一切凡夫無非見也。魚王等者。此二行時眾魚眾貝皆悉隨從。爾雅云。貝居陸者曰𧷼(卑遙切)在水者曰蜬(古含切)大經十一云。如轉輪王主兵大臣。常在前導王隨後行。亦如魚王蟻王螺王商主牛王。在前行時諸眾隨逐。蕪蔓者草滋長曰蕪。藤滋長曰蔓。又曰。木藤草蔓。當知下示見過患勸勤修觀。且約外外故云避具入絕。若約佛法亦應云乃至避別入圓。皆以止觀逐而破之。具足如向一十四番六句。故云無遠不屆。乃至如金剛刀等。此約破見以成伏道。若得下明成斷道。以見望思名之為多。故云從多為言。且約破見豎論名遍。望橫望后及以一心。不名為遍。下去例然。言三結者。問。見惑既有八十八使。如何但說斷三結已即令得果。答。論云。此三種結是三三昧近對治法。身見是空近對治法。戒取是無愿近對治法。疑是無相近對治法。複次三結生惑增上。身見生六十二。戒取生一切苦行。疑於過未一切處生猶豫。是故經中但說三結。大經三十三云。須陀洹人所斷煩惱。猶如縱廣四十里水。略言三結此三重故。譬如大王出遊巡時。雖有四兵世人但言王去王來。問下釋疑。先釋能破疑。初問意者。能破止觀既有三種。空觀已云破無量見。后

【現代漢語翻譯】現代漢語譯本以『藏』（蘊藏）破除它。又應該用『藏』（蘊藏）對治『三』（三毒），用『藏』（蘊藏）破除『三』（三毒）。修習過程中，也要用小的修習來成就大的修習。輔助修習中，也要用大的修習來輔助小的修習。接下來，總的來說，一切凡夫都沒有不是『見』（邪見）的。魚王等，這兩種魚王行走時，眾魚眾貝都跟隨。爾雅說，貝殼在陸地上叫做『𧷼』(卑遙切)，在水裡叫做『蜬』(古含切)。大般涅槃經第十一卷說，如同轉輪聖王的主兵大臣，總是在前面引導，國王在後面跟隨。也像魚王、蟻王、螺王、商主、牛王，在前面行走時，眾多隨從跟隨。蕪蔓，草滋長叫做蕪，藤滋長叫做蔓。又說，木藤草蔓。應當知道下面是顯示過患，勸勉勤奮修習觀。暫且以外外來說，所以說避開具足而進入絕境。如果從佛法來說，也應該說乃至避開差別而進入圓融。都用止觀來追逐並破除它。具足就像前面一十四番六句所說。所以說沒有遠方不能到達。乃至像金剛刀等。這是說破除邪見以成就伏道。如果得到下面說明成就斷道。以『見』（邪見）來看『思』（思惑），稱之為多。所以說從多方面來說。暫且從破除邪見豎著來說，叫做普遍。如果橫向看，向後看，以及一心，不叫做普遍。下面可以類推。說到三結，問：見惑既然有八十八使，為什麼只說斷了三結就能證果？答：論中說，這三種結是三種三昧的近對治法。身見是空的近對治法，戒取是無愿的近對治法，疑是無相的近對治法。再次，三結生惑增上。身見產生六十二見，戒取產生一切苦行，疑在過去未來一切處產生猶豫。所以經中只說三結。大般涅槃經第三十三卷說，須陀洹（Srotapanna，入流果）所斷的煩惱，就像縱橫四十里的水。簡略地說三結，這三重緣故。譬如大王出遊巡視時，雖然有四種軍隊，世人只說王去王來。問下面解釋疑問。先解釋能破的疑問。最初的問意是，能破的止觀既然有三種，空觀已經說了破除無量邪見，後面

【English Translation】 English version Destroy it with 『藏』 (store). Furthermore, one should use 『藏』 (store) to counter 『三』 (three poisons), using 『藏』 (store) to destroy 『三』 (three poisons). In the practice, one should also use small practices to accomplish great practices. In assisting practice, one should also use great practices to assist small practices. Next, generally speaking, all ordinary people have nothing that is not 『見』 (wrong views). Fish kings, etc., when these two fish kings travel, all the fish and shellfish follow. The Erya says, shells on land are called 『𧷼』 (bi yao qie), and those in the water are called 『蜬』 (gu han qie). The Mahaparinirvana Sutra, volume eleven, says, like the chief minister of a Chakravarti king, always leading in front, with the king following behind. It is also like the fish king, ant king, snail king, merchant leader, and ox king, when they travel in front, many followers pursue. 『蕪蔓』 (wuman), grass growing luxuriantly is called 『蕪』 (wu), vines growing luxuriantly are called 『蔓』 (man). It also says, wood vines and grass vines. One should know that below it shows the faults, exhorting diligent practice of contemplation. For the time being, speaking from the external, it says to avoid completeness and enter the absolute. If speaking from the Dharma, one should also say even to avoid differentiation and enter the perfect integration. All use cessation and contemplation to pursue and destroy it. Complete as mentioned in the previous fourteen rounds and six sentences. Therefore, it says that there is no distance that cannot be reached. Even like the Vajra knife, etc. This is about destroying wrong views to accomplish the path of subduing. If one obtains below, it explains accomplishing the path of severance. Viewing 『思』 (delusion) with 『見』 (wrong views) is called many. Therefore, it says to speak from many aspects. For the time being, speaking vertically from destroying wrong views, it is called pervasive. If looking horizontally, looking backward, and with one mind, it is not called pervasive. The following can be inferred. Speaking of the three bonds, the question is: Since the delusions of views have eighty-eight attachments, why does it say that only by severing the three bonds can one attain the fruit? The answer is: The treatise says that these three bonds are the near antidotes to the three samadhis. Self-view is the near antidote to emptiness, adherence to precepts is the near antidote to non-wish, and doubt is the near antidote to signlessness. Furthermore, the three bonds increase the delusions of birth. Self-view produces sixty-two views, adherence to precepts produces all ascetic practices, and doubt produces hesitation in all places of the past and future. Therefore, the sutra only speaks of the three bonds. The Mahaparinirvana Sutra, volume thirty-three, says that the afflictions severed by a Srotapanna (stream-enterer) are like water forty miles in length and width. Briefly speaking of the three bonds, this is because of these three layers. For example, when a great king goes out on tour, although there are four types of troops, people only say the king goes and the king comes. The question below explains the doubts. First, explain the doubts of what can destroy. The initial question is, since the cessation and contemplation that can destroy have three types, the contemplation of emptiness has already said to destroy countless wrong views, later

之二觀更何所破。言無量見者。如前所列單復乃至圓門絕言。圓絕尚破況復余耶。當知后觀無所復破。答中意者。初觀所破謂見及思。束此二破但成破有。見雖無量尚未破思。且言見遍耳。若其通途以見為名。后之二觀破于無見及以雙非。各有所以何慮無破。故釋論下引證者。中道雙非方盡二見。故知諸見下結意也。通以諸惑同作見名。界內諸見雖復縱橫。但為初觀之所破耳。故云尚不為第二觀所破。云何而言第三觀無所破耶。云何下兼責前諸見橫計也。諸見尚在未得初觀。況第二第三。云何諸計自謂真道。故大論中若有若無通皆是見。汝尚未出有見況復無耶。即大論序中歸敬偈文也。又通以諸見而名有者。為斥二乘為無見故次問者。有之與無同斥為見。有既無量無豈不然。答意者。大論頌文。一往斥小且通名見。妄計已斷故不縱橫。大段第二得失中。問意者。所破之見是失非得。能破止觀從單至具。乃至圓門隨逐不捨。為唯是得有失不耶。答中。分為四句。先列四句。次舉譬。前二下判。且從末說。所以下釋。初之兩句外道得失。亦言修止觀者。本是佛弟子。因觀起見過同於外。于中復辨事感伏者且名為得。事惑未伏者。唯起諸惡名之為失。又以外道中有斷常二見。常見之人斷鈍使者。名之為得。斷見之人撥因果故

。名之為失。此且寄外論得失也。次佛弟子兩句論得失中。雖複用觀見惑未斷。位在方便名之為失。惑斷入真方名為得。若望外道失卻成得。何者。外道雖得仍起見故。是故外道得翻成失。以此四種判前破假觀者得失異耳。即如前文破一一見三根不同。上根是佛弟子中得者是也。中根是佛弟子中失者是也。下根即同外計得失者是也。若成外得失及佛法得失。並應更觀(云云)。三明位者。列位可見。文雖具列四破見位。今文所用既觀三假四句不生。即是次第衍門之初。為欲遍知存文旨故。斷伏下判同異。次料簡中次問意者。若兼示文旨。須存次第以顯不次。即應直明別圓之位。以次第意似別位故。故雙為問。若直論文旨。何不直明圓破見位。何須用前三教位耶。若單存次第只應明別何用三耶。此是止觀正文讀者尚暗。或銷文者唯云次第。或修觀者別求圓融。但觀答文義理自顯。前第一卷發心文末。已約四悉料簡三教菩薩發心。今於此中復申四意。一從上明下恐修觀時發宿習故。須識諸教斷見次位。二從又欲下為令行者識半滿位。如其不識權實互濫。三從又半下明識前三教。併爲圓頓助道法故。若不識者圓乘傾覆。侍者承事也。衛者護也。四從又豈下顯同。見為法界無位不實。若畏分別何異避空。言是菩薩無生忍者。借

【現代漢語翻譯】名為『失』（失去）。這且是從外在的角度來討論得失。接下來『次佛弟子』兩句，是從佛弟子的角度來討論得失。雖然他們還在用觀行，見惑（錯誤的見解）尚未斷除，處於方便位，這可以稱為『失』。斷除迷惑，進入真位，才可稱為『得』。如果與外道相比，（佛弟子）的『失』反而成了『得』。為什麼呢？因為外道即使有所得，仍然會生起錯誤的見解。所以外道的『得』反而變成了『失』。用這四種方式來判斷之前破斥假觀的人的得失差異。就像前面文章中破斥『一一見』，三種根器的人反應不同。上根器的人是佛弟子中得益的人。中根器的人是佛弟子中失去利益的人。下根器的人就和外道一樣，執著于得失。如果想要了解外道的得失和佛法的得失，應該進一步觀察（云云）。三、說明位次：列出的位次可以參考。文章雖然列出了四種破除見惑的位次，但本文所用的是觀察三假，四句不生，這正是次第禪門的開始。爲了普遍瞭解文章的旨意，通過斷伏來判斷相同和不同。接下來在『料簡』中，下一個問題是：如果兼顧展示文章的旨意，需要保留次第，以顯示不次第。就應該直接說明別教和圓教的位次，因為次第的含義類似於別教的位次。所以用雙重提問。如果直接討論文章的旨意，為什麼不直接說明圓教破除見惑的位次，而要用前面的三教位次呢？如果僅僅保留次第，只應該說明別教，為什麼要用三教呢？這是《止觀》正文，讀者尚且不明白。或者解釋文章的人只說次第，或者修觀的人另外尋求圓融。但觀察回答的文義，道理自然顯現。前面第一卷發心文末，已經用四悉檀（四種說法方式）來料簡三教菩薩的發心。現在在這裡再次申明四種含義：一、從上面說明下面，是擔心修觀時生起宿習，所以需要認識各教斷除見惑的次第位次。二、從『又欲下』，是爲了讓修行者認識半教和滿教的位次，如果不能認識，就會混淆權教和實教。三、從『又半下』，是說明認識前三教，是爲了作為圓頓教的助道法，如果不認識，圓乘就會傾覆。『侍者』是承事，『衛者』是護衛。四、從『又豈下』，顯示相同。認為見惑是法界，沒有真實的位次。如果害怕分別，和逃避空性有什麼區別？說這是菩薩無生法忍，是借用。

【English Translation】 It is called 'loss'. This is just discussing gain and loss from an external perspective. Next, the two sentences '次佛弟子' (next, Buddhist disciples) discuss gain and loss from the perspective of Buddhist disciples. Although they are still using contemplation, and the '見惑' (view delusions) have not been eradicated, being in the '方便位' (expedient position), this can be called 'loss'. Eradicating delusions and entering the '真位' (true position) can be called 'gain'. If compared to external paths, the 'loss' of (Buddhist disciples) becomes 'gain'. Why? Because even if external paths gain something, they still give rise to wrong views. Therefore, the 'gain' of external paths turns into 'loss'. Use these four methods to judge the differences in gain and loss of those who refuted the false contemplation earlier. Just like in the previous article refuting '一一見' (one-by-one views), people of three different capacities react differently. People of superior capacity are those who benefit among Buddhist disciples. People of medium capacity are those who lose benefits among Buddhist disciples. People of inferior capacity are the same as external paths, clinging to gain and loss. If you want to understand the gain and loss of external paths and the gain and loss of the Buddha-dharma, you should observe further (etc.). Three, explaining the positions: The listed positions can be referred to. Although the article lists four types of positions for eradicating view delusions, what is used in this article is observing the three falsities, and the four sentences do not arise, which is the beginning of the '次第禪門' (gradual dhyana gate). In order to universally understand the meaning of the article, judge the similarities and differences through eradication and subjugation. Next, in the '料簡' (analysis), the next question is: If both showing the meaning of the article and retaining the order are considered, it is necessary to retain the order to show the non-order. It should directly explain the positions of the '別教' (Distinct Teaching) and the '圓教' (Perfect Teaching), because the meaning of order is similar to the position of the Distinct Teaching. So use a double question. If directly discussing the meaning of the article, why not directly explain the position of the Perfect Teaching eradicating view delusions, but use the previous three teachings positions? If only retaining the order, only the Distinct Teaching should be explained, why use the three teachings? This is the main text of '止觀' (Śamatha-Vipassanā), and the reader still does not understand. Or those who explain the article only say the order, or those who cultivate contemplation seek perfect integration separately. But observing the meaning of the answer, the principle will naturally appear. At the end of the first volume of the '發心文' (Bodhicitta Text), the '四悉檀' (four siddhāntas) have already been used to analyze the bodhicitta of the three teachings bodhisattvas. Now, here, the four meanings are stated again: One, explaining the bottom from the top is to worry that when cultivating contemplation, past habits will arise, so it is necessary to recognize the order of eradicating view delusions in each teaching. Two, from '又欲下' (also wanting below), it is to let practitioners recognize the positions of the '半教' (Partial Teaching) and the '滿教' (Complete Teaching). If they cannot recognize them, they will confuse the expedient teaching and the real teaching. Three, from '又半下' (also half below), it is to explain that recognizing the previous three teachings is to serve as an aid to the '圓頓教' (Perfect and Sudden Teaching). If they do not recognize it, the '圓乘' (Perfect Vehicle) will be overturned. '侍者' (attendant) is serving, '衛者' (guard) is protecting. Four, from '又豈下' (also how below), it shows the same. Thinking that view delusions are the '法界' (Dharma Realm), there is no real position. If you are afraid of discrimination, what is the difference from avoiding emptiness? Saying that this is the '無生法忍' (non-origination forbearance) of the bodhisattva is borrowing.

大品語。語通意圓善須得意。體假下次以止觀結之。見息入空名止。達見二空名觀。通結前來一切諸見悉達即空。此是第一節示妙旨也。◎

止觀輔行傳弘決卷第五之六大正藏第 46 冊 No. 1912 止觀輔行傳弘決

止觀輔行傳弘決卷第六之一

唐毗陵沙門湛然述

次明破思假。初列思假名。云亦名正三毒者。思惑有四慢入癡攝。故但云三。一非背使二非習氣。故名為正。歷三下頭數也。三界九地下品數也。欲四上二各三。上界無瞋故三界但十。欲界六天地獄洲異。同是散地。故但為一。四禪合處大意亦爾。無色無處由生有四。言九品者。以智斷惑智分分明惑漸漸盡。何啻有九。立教判果且略為九。如判往生據行優劣。何啻九品。亦為接凡大略而說。皆能等者明惑功能。于未斷位一一皆能與力潤生。隨其何果斷盡不生。初果七反者與見辨異。極至於七定不至八。故名七反。不必一切盡至於七。故楞伽第三云。下者至七中者三五上者即生入般涅槃。成論云。於七世中無漏智熟。如服酥法七日病銷。如迦羅邏等七日一變。如親族法限至七代。如七步蛇四大力故行至七步。蛇毒力故不至八步。惑力至七道力非八。婆沙云。應云十四何故云七。答。中有本有數不出七。故但云七。又

七處生故人及六天。又修七道故斷七使故。言七使者。一欲愛二恚三有愛四慢五無明六見七疑。又總論生。應云七人七天。十四中有。合二十八生。且依前說不出七故。故但云七。如燈滅方盛者。如前隨自意中引出曜經。雖復有欲等者。道共戒力性離邪行。他境自妻一切不犯。以于自妻亦離非時非處等故。蟲常任運離刃四寸。已斷見惑得人空智。雖有事中獨頭相應。了法從緣不計性實。以於三毒無邪曰正。雖能潤生不招四趣。不同下簡異見惑。見是著心隨境生著。以能造四趣因故。故正三毒在於具縛聖者身中。非但不為四趣作因。起亦離合有取有舍。故不同見瀾漫生著。稱思惟下釋名也。此惑因於重慮思惟。方能斷故。故名思惟。數人下明二部同異。成論難數人者。初以上貪下愛相對並難。次若言下以名異義同爲難。不應輕重而分貪愛。言一併者。準彼論師復應更以瞋恚為並。上界既以輕貪名愛。何不上界輕瞋名恚。而言上界不行恚耶。故彼阿毗曇心使品中。亦列七使如前所列。唯改第一名貪。此之七使界行分別有九十八。貪恚二使界種分別各有五使。謂欲界五部各有一故(貪不通上)愛以界種分別有十。謂上二界五部各五(愛不通下)慢及無明界種分別各有十五。謂三界五部各一故也。見使種有五。謂五利也。四諦

【現代漢語翻譯】現代漢語譯本七處生故人以及六慾天（Devaloka）。又修行七道，所以能斷除七使（Sapta Anusaya）。所說的七使是：一、欲愛（Kama-raga），二、嗔恚（Pratigha），三、有愛（Bhava-raga），四、慢（Mana），五、無明（Avidya），六、見（Dristi），七、疑（Vicikitsa）。總的來說，論及眾生，應該說是七種人，七種天人，以及十四種中陰身（Antarabhava）。總共是二十八種生命形式。但依照前面的說法，沒有超出七種。所以只說是七種。如同燈熄滅時火焰最盛一樣。如同之前在《隨自意經》中引用的《曜經》。雖然還有慾望等，但由於道的共同戒律的力量，在本質上遠離邪淫的行為。對於他人的配偶和自己的配偶，一切都不會冒犯。因為對於自己的配偶，也遠離非時非處等。蟲子常常自然地遠離刀刃四寸。已經斷除了見惑，獲得了人空智（Pudgala-sunyata）。雖然在事相中，有獨頭意識相應，但明白諸法從因緣而生，不執著于自性實有。因為對於貪嗔癡三毒沒有邪見，所以說是正。雖然能夠滋潤生命，但不會招感四惡趣（Durgati）。這不同於地獄簡擇異見惑。見是執著於心，隨著外境產生執著。因為它能夠造作四惡趣的因。所以說，正的三毒存在於具縛的聖者身中，非但不會成為四惡趣的因，而且生起時也離合有取有舍。所以不同於見惑那樣氾濫地產生執著。稱思惟下解釋名稱。這種迷惑是因為經過反覆的思慮才能斷除，所以叫做思惟。數人下說明兩部的同異。成論難數人，首先以上界的貪和地獄的愛相對比並加以責難。其次，如果說以地獄的愛和上界的貪名稱不同但意義相同來責難，就不應該因為輕重而區分貪愛。說『一併』，按照他們的論師的說法，還應該把嗔恚也併入。上界既然把輕微的貪叫做愛，為什麼不把上界輕微的嗔叫做恚，而說上界沒有嗔恚呢？所以他們的阿毗曇心使品中，也列出了七使，和前面所列的一樣，只是把第一個名稱改為貪。這七使在界和行上的分別有九十八種。貪和嗔兩種使在界和種上的分別各有五種使，也就是欲界的五部各有一種（貪不通上界）。愛在界和種上的分別有十種，也就是上二界的五部各有五種（愛不通地獄）。慢和無明在界和種上的分別各有十五種，也就是三界的五部各有一種。見使有五種，也就是五利使。四諦（Arya-satyani）

【English Translation】 English version The former acquaintances are born in seven places, including the six heavens (Devaloka). Furthermore, by cultivating the seven paths, one severs the seven latent tendencies (Sapta Anusaya). The seven latent tendencies are: 1. Desire-attachment (Kama-raga), 2. Aversion (Pratigha), 3. Existence-attachment (Bhava-raga), 4. Conceit (Mana), 5. Ignorance (Avidya), 6. Views (Dristi), 7. Doubt (Vicikitsa). Generally speaking, when discussing beings, one should say seven types of humans, seven types of celestial beings, and fourteen types of intermediate beings (Antarabhava), totaling twenty-eight life forms. However, according to the previous explanation, it does not exceed seven types, so it is simply referred to as seven. It is like the flame being most intense when a lamp is about to extinguish. As previously quoted from the Yao Sutra in the 'Following One's Own Intention Sutra,' although there are desires and so on, due to the power of the shared precepts of the path, one inherently avoids improper sexual conduct. One does not violate others' spouses or one's own spouse, as one also avoids improper times and places with one's own spouse. Insects naturally stay four inches away from blades. Having severed the afflictions of views, one attains the wisdom of emptiness of self (Pudgala-sunyata). Although there is a corresponding independent consciousness in phenomena, one understands that all dharmas arise from conditions and does not cling to inherent existence. Because there are no wrong views regarding the three poisons of greed, hatred, and delusion, it is called 'right.' Although it can nourish life, it does not attract the four lower realms (Durgati). This is different from the selective afflictions of wrong views in the lower realms. Views are clinging to the mind, arising from attachment to external objects, as they can create the causes for the four lower realms. Therefore, it is said that the 'right' three poisons exist in the body of a bound noble one, not only not causing the four lower realms but also arising with separation, acceptance, and rejection, unlike the rampant clinging arising from views. The section 'Called Contemplation' explains the name. This affliction can only be severed through repeated contemplation, hence it is called 'contemplation.' The section 'Number of People' explains the similarities and differences between the two schools. The 'Treatise on Accomplishment' challenges the 'number of people,' first by comparing and criticizing the greed of the upper realms with the love of the lower realms. Secondly, if one challenges by saying that the love of the lower realms and the greed of the upper realms have different names but the same meaning, one should not differentiate greed and love based on their intensity. Saying 'together,' according to their treatise masters, one should also include aversion. Since the upper realms call mild greed 'love,' why not call mild aversion in the upper realms 'hatred' and say that there is no hatred in the upper realms? Therefore, in their Abhidhamma section on latent tendencies, they also list the seven latent tendencies as listed before, only changing the first name to greed. These seven latent tendencies have ninety-eight distinctions in terms of realms and practices. Greed and aversion each have five distinctions in terms of realms and types, that is, each of the five parts of the desire realm has one (greed does not extend to the upper realms). Love has ten distinctions in terms of realms and types, that is, each of the five parts of the upper two realms has five (love does not extend to the lower realms). Conceit and ignorance each have fifteen distinctions in terms of realms and types, that is, each of the five parts of the three realms has one. The latent tendency of views has five types, that is, the five sharp afflictions. The Four Noble Truths (Arya-satyani)

分別合有十二。謂苦下具五。集滅各一。道下有三。合有十二。三界合三十六。疑四諦各一三界有十二。都成九十八。以明貪愛上下互不相通。故招論師二並難也。但佛有時下和通。但令下明立名之意。為令識境何勞苦諍。舉譬示本論結本意並如文。

○二明體觀者。空兼析體故須標列。破見亦爾衍門初故。今復更明析門用智者。明彼始終俱是析故。辯異故來非正用也。正明觀法中初標。欲惑下且總標一品各有三假。初釋因成。引女六慾以為外緣。對心為因。所起欲想名所生法。六慾境者。大論二十一。釋九想中雲。此九種者。能治行人七種染欲。一或有人染著於色。謂青黃赤白。二或有人縱不著色。但染形容細膚纖指修目高眉。三或有人不著形容。著于威儀進止坐起行住。禮拜俯仰屈伸揚眉。頓𥇒親近案摩。言姿態者。美容貌善進止。四或有人不著威儀。但著言語軟美辯捷隨時而說。應意承旨能動人心。五或有人都不著此。但著細滑柔膚軟肌。熱時體涼寒時體溫。六或有人皆不著如上。但著人相若男若女。七若有人雖得上六無所著人猶無所解。舍世所重五種欲樂而隨其死。此中第七所著人慾。既總於六求所著人。今置總存別故但云六。以九治七具如禪門。此六下至貪相外現。即是向六對內意根成所生法。舉初

【現代漢語翻譯】現代漢語譯本各有十二。指的是苦諦下有五蘊，集諦和滅諦各有一個，道諦下有三個，加起來共有十二個。三界（欲界、色界、無色界）合起來有三十六個。疑惑四諦，每一諦在三界中各有一個，總共有十二個，全部加起來是九十八個。這是爲了說明貪愛在上下之間互不相通。所以招來論師的兩種責難。但是佛陀有時會把上下貫通。『但令』以下說明設立名稱的意義。爲了讓意識認識境界，何必苦苦爭論。舉例子是爲了揭示本論的宗旨，結論和本意都如原文所述。

○二、闡明體觀。因為空觀兼具析體觀，所以需要特別標明列出。破除見惑也是這樣，因為這是衍門最初的方便。現在再次闡明析門運用智慧的方法。這是爲了說明彼和此始終都是分析，因為要辨別差異才這樣說，並非真正的運用。真正闡明觀法時，首先標出。『欲惑』以下，先總標出每一品都有三種假。首先解釋因緣和合而成。引用女人的六種慾望作為外緣，與內心作為內因相對，所產生的慾望想法稱為『所生法』。六慾境界，出自《大智度論》第二十一卷，解釋九想觀時說：『這九種觀想，能夠對治修行人七種染欲。一、或者有人染著于顏色，如青、黃、赤、白。二、或者有人縱然不著于顏色，但染著于形容，如細膩的面板、纖細的手指、修長的眼睛、高挑的眉毛。三、或者有人不著于形容，而著于威儀，如進退、坐起、行走、站立、禮拜、俯仰、屈伸、揚眉、輕微的動作、親近、按摩。所謂的姿態，就是美好的容貌和善於進退。四、或者有人不著于威儀，而著于言語，如柔軟美好、辯才敏捷、隨時說話。能夠順應心意、迎合旨意、打動人心。五、或者有人完全不著于以上這些，而著于細滑柔嫩的面板和肌肉，熱的時候身體涼爽，冷的時候身體溫暖。六、或者有人都不著于以上這些，而著於人的相貌，無論是男人還是女人。七、如果有人雖然得到了以上六種，卻沒有什麼執著，仍然不理解，捨棄世人所重視的五種欲樂，而隨其死亡。』這裡第七種所執著的人慾，既然總括了前六種，尋求所執著的人。現在捨棄總括的，保留分別的，所以只說六種。用九想觀對治七種染欲，具體內容如禪門所述。『此六』以下，直到貪愛的相狀外在顯現，就是與前面的六種相對，內心意根形成所生法。舉出最初的例子。

【English Translation】 English version Each contains twelve. This refers to the five skandhas (form, feeling, perception, mental formations, and consciousness) under the suffering truth (dukkha satya), one each under the origin truth (samudaya satya) and cessation truth (nirodha satya), and three under the path truth (magga satya), totaling twelve. The three realms (desire realm, form realm, and formless realm) together have thirty-six. Doubts about the four noble truths, with each truth having one in each of the three realms, total twelve, adding up to ninety-eight. This is to illustrate that craving is not interconnected between the upper and lower realms. Therefore, it invites the two difficulties from the debaters. However, the Buddha sometimes connects the upper and lower. 'But let' below explains the meaning of establishing names. To enable consciousness to recognize the realm, why engage in bitter disputes? Giving examples is to reveal the purpose of this treatise, and the conclusion and original intention are as stated in the text.

○2. Explaining the contemplation of the essence. Because the contemplation of emptiness (śūnyatā) includes the analysis of the essence, it needs to be specifically listed. The same applies to breaking through wrong views, as it is the initial expedient of the derivative teachings. Now, further explain the method of using wisdom in the analytical approach. This is to explain that both 'that' and 'this' are always analytical, and it is because of distinguishing differences that it is said this way, not the true application. When truly explaining the method of contemplation, first mark it out. 'Desire afflictions' below, first generally mark out that each category has three kinds of falsity. First, explain the arising from causes and conditions. Quoting the six desires of women as external conditions, in contrast to the mind as the internal cause, the arising desire thoughts are called 'produced dharmas'. The six desire realms are from the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom), volume 21, explaining the nine contemplations on death: 'These nine contemplations can cure practitioners of seven kinds of defiled desires. 1. Or someone is attached to color, such as blue, yellow, red, and white. 2. Or someone, even if not attached to color, is attached to form, such as delicate skin, slender fingers, long eyes, and high eyebrows. 3. Or someone is not attached to form, but is attached to demeanor, such as advancing, retreating, sitting, standing, walking, and staying, bowing, looking up, bending, stretching, raising eyebrows, slight movements, closeness, and massage. The so-called posture is beautiful appearance and skillful advancing and retreating. 4. Or someone is not attached to demeanor, but is attached to speech, such as soft and beautiful, quick-witted, speaking at any time. Able to comply with intentions, cater to purposes, and move people's hearts. 5. Or someone is not attached to any of the above, but is attached to smooth and tender skin and flesh, cool in hot weather and warm in cold weather. 6. Or someone is not attached to any of the above, but is attached to the appearance of people, whether male or female. 7. If someone has obtained the above six but has no attachment, still does not understand, abandons the five desires valued by the world, and follows their death.' Here, the seventh, the desire for people, since it encompasses the previous six, seeking the person to be attached to. Now, abandoning the encompassing and retaining the separate, so only six are mentioned. Using the nine contemplations on death to cure the seven defiled desires, the specific content is as described in the meditation teachings. 'These six' below, until the appearance of greed manifests externally, is in contrast to the previous six, the internal mind-root forms the produced dharmas. Giving the initial example.

果況及無學況如文。難陀欲習如前所引。法華欲想等者。為欲深防欲過故也。尚不起想況復形交。言欲相者。俱舍云。六受欲交抱。執手笑視淫。地居形交。但忉利天。以風為事。夜摩抱持。兜率執手。化樂視笑。他化但視。尚不生想況複視笑。乃至婆沙又辨四洲人慾輕重。此洲最多不復可數。東洲極至十二度中下或十。西洲多至七八少者四五。北洲極多至五少者三四。亦有修梵行者。故多欲者不及畜生。此洲亦有少欲之人乃至梵行。如是多少粗細想相。若取下正明因成。取前六相內動意根。即是所生。相續中雲致行事者。為防行事制內相續。非謂相續已有行事。假虛下總知不實。言道理者。對境生心尚知虛假。豈更計于以禮婚聘還精益壽。一月二時通神養生。西方外道為求非想無想等定。尚除地獄一切貪慾。況計此理以為正道。次正修觀推因成中亦先例四句。若從下用觀推。四句下斷惑證真結成二空。無慾性空無句相空。利根下結利鈍根二行不同。利根二行如上破見中說。上根之人破有見竟即得入真。若未相應亦須用於六十四番。從設未下明六十四番。若鈍下標相續示觀法。例因成說。次二空中雲四句無慾即性空。亦無於四即相空。前破見中破三假后各結二空。此中一一假后。亦皆結無生及以二空。文異意同。初品

【現代漢語翻譯】現代漢語譯本果況及無學況如文。難陀（Ananda，阿難陀，佛陀的十大弟子之一）欲習如前所引。《法華經》（Lotus Sutra）欲想等者，為欲深防欲過故也。尚不起想，況復形交。言欲相者，《俱舍論》（Abhidharma-kosa）云：『六受欲交抱，執手笑視淫。』地居形交，但忉利天（Trayastrimsa，欲界六天之一，位於須彌山頂）以風為事，夜摩天（Yama，欲界六天之一，位於須彌山之上）抱持，兜率天（Tusita，欲界六天之一，彌勒菩薩所在）執手，化樂天（Naraka，欲界六天之一）視笑，他化自在天（Paranirmita-vasavartin，欲界六天之首）但視。尚不生想，況複視笑。乃至《婆沙論》（Vibhasa）又辨四洲人慾輕重。此洲最多，不復可數。東洲極至十二度中下或十，西洲多至七八少者四五，北洲極多至五少者三四，亦有修梵行者。故多欲者不及畜生。此洲亦有少欲之人乃至梵行。如是多少粗細想相。若取下正明因成，取前六相內動意根，即是所生。相續中雲致行事者，為防行事制內相續，非謂相續已有行事。假虛下總知不實。言道理者，對境生心尚知虛假，豈更計于以禮婚聘還精益壽，一月二時通神養生。西方外道為求非想非非想處定（Neither perception nor non-perception），尚除地獄一切貪慾，況計此理以為正道。次正修觀推因成中亦先例四句。若從下用觀推，四句下斷惑證真結成二空。無慾性空，無句相空。利根下結利鈍根二行不同。利根二行如上破見中說。上根之人破有見竟即得入真，若未相應亦須用於六十四番。從設未下明六十四番。若鈍下標相續示觀法，例因成說。次二空中雲四句無慾即性空，亦無於四即相空。前破見中破三假后各結二空，此中一一假后，亦皆結無生及以二空。文異意同。初品

【English Translation】 English version The conditions of the fruition and the conditions of the state of no-more-learning are as described in the text. Ananda's desire to learn is as quoted before. The 'desire-thoughts' etc. in the Lotus Sutra are to deeply prevent the transgression of desire. If one does not even give rise to thoughts, how much less physical intercourse. As for the 'aspects of desire', the Abhidharma-kosa says: 'The six receive desire through embrace, holding hands, smiling, gazing, and lust.' Physical intercourse occurs in the earth-dwelling, but the Trayastrimsa heaven uses wind as its means. The Yama heaven embraces, the Tusita heaven holds hands, the Naraka heaven gazes and smiles, and the Paranirmita-vasavartin heaven only gazes. If one does not even give rise to thoughts, how much less gazing and smiling. Furthermore, the Vibhasa discusses the lightness or heaviness of desire among the people of the four continents. This continent has the most, beyond counting. The Eastern continent reaches at most twelve degrees, sometimes down to ten. The Western continent often reaches seven or eight, sometimes four or five. The Northern continent reaches at most five, sometimes three or four. There are also those who cultivate pure conduct. Therefore, those with much desire are inferior to animals. This continent also has people with little desire, even those who practice pure conduct. These are the many coarse and subtle aspects of thought. If one takes the lower part, it directly clarifies the cause of formation, taking the internal movement of the mind-root from the previous six aspects, which is what is produced. The 'continuity' speaks of 'leading to actions' to prevent actions and restrain internal continuity, not that continuity already has actions. 'False and unreal' means to generally know it is not real. As for 'reason', if one knows that the mind arising in response to objects is false, how much less should one rely on marriage with proper rites to replenish essence and prolong life, or to have intercourse twice a month to communicate with the spirits and nourish life. Western heretics, in order to seek the Neither perception nor non-perception, still eliminate all desires of the lower realms, how much less should one consider this principle to be the right path. Next, in the correct cultivation of contemplation, the inference of cause and formation also follows the four phrases as examples. If one uses contemplation to infer from below, the four phrases below sever delusion and realize truth, concluding the two emptinesses. 'No desire is emptiness of nature, no phrase is emptiness of aspect.' The 'sharp faculties' below concludes that the two practices of sharp and dull faculties are different. The two practices of sharp faculties are as described above in the destruction of views. People of superior faculties, after destroying the view of existence, immediately attain entry into truth. If it is not yet in accordance, one must also use the sixty-four turns. From 'suppose not' below, it clarifies the sixty-four turns. If dull, it marks the continuity and shows the method of contemplation, following the example of the cause of formation. Next, in the two emptinesses, it says 'the four phrases of no desire are emptiness of nature, and there is also no four that is emptiness of aspect.' In the previous destruction of views, after destroying the three falsities, each concludes the two emptinesses. Here, after each falsity, it also concludes non-arising and the two emptinesses. The wording is different, but the meaning is the same. First chapter.

下明余品亦有三假。例初品說。破貪下余使亦例。九品下結成無生破遍也。問下料簡。初問如文。答中明兩論判品。由用道異故品不同。故阿毗曇造論緣起中雲。問。何故名阿毗曇。答。謂分別未分別者故也。是方便道是勝進道。是無礙道是解脫道。下諸楗度文中但云兩道伏兩道斷。若從下判兩道不同。次破色界思中先明所用智不同。言世智者。依於世禪六行欣厭。依無漏理名無漏智。俱解脫人俱得二智。斷惑之時隨用一智。若初習下判事性兩障。如欲入初禪。若猶見有欲界定中床鋪等事。名為事障。欲惑未除性障仍在。此惑若破即發初禪。二禪亦爾。覺觀未除不發中間。初禪惑破方發二禪。三四兩障準說可解。于初禪中初文即是初禪發相。次其中下明初禪惑相。次品品下明初禪中三假之相。若不下明破意。今用下亦明六十四番。次二禪去明因成者。並以下地定體為因。相續相待比初禪說。第三禪中雲此樂乃至為難者。聖人及佛弟子修此禪時。于地地中有聖種觀。故舍為易。凡夫以于諸地生愛故舍為難。無想定至禪境中略釋。五那含者。若以地為名但名第四禪。此禪九處。五是聖居名正含天。無想唯凡。三通凡聖。生五含者。然由修熏禪有五階差。大品九定通熏九地。此中唯熏第四禪地。先修得已更以多念無漏相續現

起。從此引生多念有漏。從此復生多念無漏。如是後後漸漸減少。乃至最後二念無漏。次復引生二念有漏。無間復生二念無漏。名熏加行成相。次唯一念無漏。次復唯有一念有漏。無間復生一念無漏。名根本成。故俱舍云。成由一念雜。言五差者。謂下中上上勝上極。一品有三后品兼前。故第五品合成十五。如是五品如其次第。三六九等生五凈居。言夾熏者。謂前後無漏中間有漏。使多念等漏俱成一念無漏。故名夾熏。言五天者。謂無煩無熱善現善見色究竟。從此已上皆無煩雜。無煩之始得無煩名。伏煩惱故名為無熱。果易彰故名為善現。見清徹故名為善見。色中無上名色究竟。下之三禪復各三天。若依有宗但十六處。于初禪中高勝之處名為梵王。故不別立。次破無色中言有對等三種色者。從第四禪欲入空處。必作方便滅三種色。大論二十一四十一云。三種色者。一可見有對。二不可見有對。三不可見無對。大品云。為過一切色相滅有對色相。不念種種相。入無邊空處。過一切色滅可見有對色。滅有對色滅不可見有對色。不念種種色相滅不可見無對色。一切色法唯十一種。謂五根塵法入少分。少分者無表色也。阿毗曇云。一可見。謂色是。二有對有十。謂五根塵。若云不可見有對。應但云五根四塵。三不可見無對。謂

【現代漢語翻譯】現代漢語譯本：開始。從此引發產生許多有『漏』（煩惱）的念頭。從此又產生許多無『漏』（無煩惱）的念頭。像這樣，後來的念頭漸漸減少，乃至最後只有兩個無『漏』的念頭。接著又引發產生兩個有『漏』的念頭，緊接著又產生兩個無『漏』的念頭，這叫做『熏加行成相』。然後只有唯一一個無『漏』的念頭，接著又只有唯一一個有『漏』的念頭，緊接著又產生一個無『漏』的念頭，這叫做『根本成』。所以《俱舍論》說：『成就由一念雜』。所說的『五差』，是指下品、中品、上品、上勝品、上極品。一品有三種，後面的品兼顧前面的品，所以第五品合起來有十五種。像這樣，五品依次產生五凈居天（Pañcasuddhāvāsa）。所說的『夾熏』，是指前後是無『漏』，中間是有『漏』，使得多個念頭等的『漏』，都變成一個無『漏』的念頭，所以叫做『夾熏』。所說的『五天』，是指無煩天（Avṛha）、無熱天（Atapa）、善現天（Sudṛśa）、善見天（Sudarśana）、色究竟天（Akaniṣṭha）。從這裡以上都沒有煩雜。無煩天開始得到無煩的名稱。因為降伏煩惱所以叫做無熱天。果報容易彰顯所以叫做善現天。見解清澈所以叫做善見天。在色界中沒有比它更高的所以叫做色究竟天。下面的三禪天又各有三天。如果依照有宗的說法，只有十六處。在初禪天中高勝的地方叫做梵王天（Brahmakayika），所以不另外設立。接下來破斥無色界中說的有『對』等三種色，是從第四禪天想要進入空無邊處天（Ākāśānantyāyatana），必定要方便滅除三種色。《大智度論》第二十一和四十一卷說：『三種色，一是可見有『對』，二是不可見有『對』，三是不可見無『對』。《大品般若經》說：『爲了超過一切色相，滅除有『對』的色相，不念種種相，進入無邊空處。超過一切色，滅除可見有『對』的色，滅除有『對』的色，滅除不可見有『對』的色，不念種種色相，滅除不可見無『對』的色。』一切色法只有十一種，就是五根、五塵、法入中的少分，少分指的是無表色。阿毗曇論說：『一是可見的，就是色。二是有『對』的有十種，就是五根、五塵。如果說不可見有『對』，應該只說五根、四塵。三是不可見無『對』，就是無表色。

【English Translation】 English version: Beginning. From this, many 'leaky' (afflicted) thoughts are generated. From this, many 'non-leaky' (unafflicted) thoughts are also generated. Like this, the later thoughts gradually decrease, until finally there are only two 'non-leaky' thoughts. Then, two 'leaky' thoughts are generated again, followed immediately by two 'non-leaky' thoughts, which is called '熏加行成相' (xūn jiāxíng chéngxiàng - perfuming application forming aspect). Then there is only one 'non-leaky' thought, followed by only one 'leaky' thought, followed immediately by one 'non-leaky' thought, which is called '根本成' (gēnběn chéng - fundamental accomplishment). Therefore, the Abhidharmakośa says: 'Accomplishment is due to one mixed thought.' The so-called 'five differences' refer to the inferior, medium, superior, superior-excellent, and superior-supreme grades. One grade has three types, and the later grades include the previous ones, so the fifth grade has a total of fifteen types. Like this, the five grades sequentially give rise to the Five Pure Abodes (Pañcasuddhāvāsa). The so-called '夾熏' (jiā xūn - sandwiched perfuming) refers to the front and back being 'non-leaky' and the middle being 'leaky', causing multiple thoughts, etc., of 'leakiness' to all become one 'non-leaky' thought, so it is called 'sandwiched perfuming'. The so-called 'five heavens' refer to Avṛha (無煩天 - wúfán tiān - No Affliction), Atapa (無熱天 - wúrè tiān - No Heat), Sudṛśa (善現天 - shànxiàn tiān - Good Appearance), Sudarśana (善見天 - shànjiàn tiān - Good Vision), and Akaniṣṭha (色究竟天 - sèjiūjìng tiān - Ultimate in Form). From here onwards, there is no affliction or complexity. The beginning of Avṛha gets the name 'No Affliction'. Because of subduing afflictions, it is called Atapa (No Heat). Because the result is easily manifested, it is called Sudṛśa (Good Appearance). Because the view is clear, it is called Sudarśana (Good Vision). Being the highest in the Form Realm, it is called Akaniṣṭha (Ultimate in Form). The three dhyānas below each have three heavens. According to the Sarvāstivāda school, there are only sixteen places. In the first dhyāna, the high and excellent place is called Brahmakayika (梵王天 - fànwáng tiān - Brahma Heaven), so it is not established separately. Next, refuting the statement in the Formless Realm about the three types of form, such as 'with resistance', from the fourth dhyāna, wanting to enter the Ākāśānantyāyatana (空無邊處天 - kōngwúbiānchù tiān - Sphere of Infinite Space), one must expediently eliminate the three types of form. The Mahāprajñāpāramitopadeśa (大智度論 - Dàzhìdù lùn) chapters twenty-one and forty-one say: 'The three types of form are: first, visible with resistance; second, invisible with resistance; third, invisible without resistance.' The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (大品般若經 - Dàpǐn Bōrě jīng) says: 'In order to surpass all form characteristics, eliminate the form characteristics with resistance, do not think of various characteristics, and enter the Sphere of Infinite Space. Surpass all form, eliminate the visible form with resistance, eliminate the form with resistance, eliminate the invisible form with resistance, do not think of various form characteristics, and eliminate the invisible form without resistance.' All form dharmas are only eleven types, which are the five roots, five objects, and a small part of the dharma entry. The small part refers to non-revealing form. The Abhidharma says: 'First, visible, which is form. Second, with resistance, there are ten, which are the five roots and five objects. If it is said to be invisible with resistance, it should only be said to be five roots and four objects. Third, invisible without resistance, which is non-revealing form.'

法入少分。大經二十一云。眼見色壞名為過色。五根塵壞名過有對。於二種余及無教壞名過異相。此之三色並在色界。欲入無色故滅此三。今此應云及背舍勝處一切處中八色等也。若無表色雖非今文空觀所過。得空觀時必定離於表無表色。又于可見有對等中。復應明於三有對義。非今正意是故不論。滅色方便具如禪門。先想此身如甑。如籠如網乃至漸空。大論十九云。如鳥在瓶瓶破得出。問。無色界中為定有色為定無色。具如釋簽。又曾聞有一比丘得無色定定起摸空。他問。何求。答。覓我身。旁人語言。身在床上。於此得定尚不見身。故生彼界于小乘定判為無色。若大乘中如大經諍論中雲。無色界色非諸聲聞緣覺所知。今且依小。是時下正修觀以入空處識處。次無所有處中先破古謬。如禪門中。問。彼無所有處取少許識緣之入定。此事云何。答。不然。應云一切時中但緣無所有處。說有少識者。但以意根對無所有法塵。生少識想。非取少識緣之入定。今文因此便破所有及有用等。先識處下次明非想非非想處。依八聖種此中文略。應云空處如病識處無所有處如文。非想非非想處如刺。今不云者且寄有漏。謂此為極故云勝定。若其通途依聖種觀。用病等四及無常等四。前四對治后四緣諦。故以此八緣于無色有總有別。總

【現代漢語翻譯】現代漢語譯本法入少分（進入佛法的初步階段）。《大般涅槃經》第二十一卷說：『眼見色壞名為過色（眼睛所見之色衰敗，稱為超越色界），五根塵壞名過有對（五根所對之塵衰敗，稱為超越有對）。於二種余及無教壞名過異相（對於剩餘兩種以及無教之法的衰敗，稱為超越異相）。』這三種色都在（指色界）。爲了進入無色界，所以要滅除這三種色。現在這裡應該說及背舍（背棄色界）、勝處（勝妙之處）、一切處（一切禪定處）中的八種色等。如果說無表色（無法顯示的色法）雖然不是現在本文空觀所要超越的，但得到空觀的時候，必定會遠離表色（可以顯示的色法）和無表色。又在可見有對等之中，還應該闡明三有對（三種有對）的意義，但這不是現在的主要意思，所以不討論。滅除色的方便，詳細的在禪門中有說明。先觀想這個身體像甑（古代蒸食用具），像籠子，像網一樣，乃至逐漸空無。《大智度論》第十九卷說：『如鳥在瓶中，瓶子破了鳥就能出來。』問：在無（指無色界）中，是必定有色，還是必定無色？詳細的在《釋簽》中有解釋。又曾經聽說有一個比丘得到無色定，從定中出來后摸索虛空。別人問他：『在找什麼？』他回答：『找我的身體。』旁邊的人說：『身體在床上。』由此可見，即使得到禪定，尚且不能看見自己的身體，所以在小乘禪定中，判定為無色。如果在大乘佛法中，如《大般涅槃經》的諍論中所說：『無**色，不是諸聲聞（聽聞佛法而悟道者）、緣覺（觀因緣而悟道者）所能知曉的。』現在暫且依照小乘的觀點。這時，下面正式修習觀想，以進入空無邊處和識無邊處。其次，在無所有處中，先破除過去的謬誤。如禪門中所說：『問：那個無所有處，取少許的識來緣之而入定，這件事怎麼樣？』答：不是這樣的。應該說在任何時候，都只是緣于無所有處。說有少許識，只是用意根對無所有法塵，產生少許的識想，不是取少許的識來緣之而入定。』現在本文因此就破除了所有和有用等。先是識無邊處，下面闡明非想非非想處。依照八聖種（八種聖人的生活方式），這裡本文省略了。應該說空無邊處如病，識無邊處無所有處如本文。非想非非想處如刺。現在不說這些，暫且寄託于有漏法（指還在輪迴中的法）。認為這是最高的境界，所以說是勝定（殊勝的禪定）。如果從普遍的途徑，依照聖種觀，用病等四種譬喻以及無常等四種觀想。前四種對治煩惱，后四種緣于真諦。所以用這八種來緣于無色界，有總的方面，也有個別的方面。總的方面

【English Translation】 English version Entering the Dharma in Small Portions. The twenty-first volume of the Mahāparinirvāṇa Sūtra states: 'The decay of what the eye sees is called surpassing form (過色), the decay of the dust of the five senses is called surpassing the conditioned (過有對). The decay of the remaining two and the uninstructed is called surpassing different characteristics (過異相).' These three forms are all in ** (referring to the Form Realm). In order to enter the Formless Realm, these three must be extinguished. Now it should be said here, including the eight forms in vikṣepa (背舍, abandoning the Form Realm), kṛtsnāyatana (勝處, superior places), sarvatrāyatana (一切處, all meditation places), etc. If form that is non-revealing (無表色) is not what the current text's contemplation of emptiness surpasses, when emptiness is attained, one will certainly be separated from revealing form (表色) and non-revealing form. Furthermore, within the visible and conditioned, the meaning of the three conditioned (三有對) should also be clarified, but this is not the main intention now, so it is not discussed. The means of extinguishing form are explained in detail in the Dhyana Gate. First, contemplate this body as a 甑 (ancient steaming utensil), like a cage, like a net, and gradually empty. The nineteenth volume of the Mahāprajñāpāramitāśāstra states: 'Like a bird in a bottle, the bird can come out when the bottle is broken.' Question: In the ** (referring to the Formless Realm), is there definitely form, or is there definitely no form? This is explained in detail in the Commentary. It was once heard that a bhikṣu (比丘, monk) attained the Formless Samadhi, and after emerging from the Samadhi, he groped in the void. Others asked him: 'What are you looking for?' He replied: 'Looking for my body.' The people next to him said: 'The body is on the bed.' From this, it can be seen that even when Samadhi is attained, one still cannot see one's own body. Therefore, in the Hinayana Samadhi, it is judged as formless. If in Mahayana Buddhism, as stated in the disputes of the Mahāparinirvāṇa Sūtra: 'The ** form is not known by the śrāvakas (聲聞, those who attain enlightenment by hearing the Dharma) and pratyekabuddhas (緣覺, those who attain enlightenment by observing conditions).' Now, let's temporarily follow the Hinayana viewpoint. At this time, the following is the formal practice of contemplation to enter the Realm of Infinite Space and the Realm of Infinite Consciousness. Next, in the Realm of No-thingness, first refute the past errors. As stated in the Dhyana Gate: 'Question: In that Realm of No-thingness, taking a small amount of consciousness to contemplate and enter Samadhi, what about this matter?' Answer: It is not like that. It should be said that at any time, one only contemplates the Realm of No-thingness. Saying that there is a small amount of consciousness only means that the mind-consciousness confronts the Dharma-dust of No-thingness, producing a small amount of consciousness-thought, not taking a small amount of consciousness to contemplate and enter Samadhi.' Now, this text therefore refutes all possessions and usefulness, etc. First is the Realm of Infinite Consciousness, and below is the explanation of the Realm of Neither Perception nor Non-Perception. According to the Eight Noble Conditions (八聖種, eight ways of life of the saints), this text omits it here. It should be said that the Realm of Infinite Space is like a disease, the Realm of Infinite Consciousness and the Realm of No-thingness are as in the text. The Realm of Neither Perception nor Non-Perception is like a thorn. Not saying these now, temporarily relying on the conditioned (有漏法, laws still in reincarnation). Thinking that this is the highest state, so it is called the Supreme Samadhi (勝定, superior Samadhi). If from the general path, according to the Noble Condition Contemplation, using the four metaphors such as disease, etc., and the four contemplations such as impermanence, etc. The first four counteract afflictions, and the latter four are based on the truth. Therefore, these eight are used to contemplate the Formless Realm, with general aspects and individual aspects. General aspects

者。總以八觀觀彼四陰和合不實。別者。前之四種治四陰事。受如病想如癰。行如瘡識如刺。以無常等治四陰理。無常觀識苦觀于受。空觀于想無我觀行。以有此八心易生厭。疾能捨離修習無漏。問。四禪但以苦粗障三而為方便。空等四處何須用八。答。空處定細不說八過。過患難識。凡夫亦有依六行者。不及聖種離之速疾。阿毗曇下釋非想名。引文存略。立世云。非如四色及以三空故名非想。非無想天及無心定。名非非想。文引婆沙仍不盡語四禪。人師尚不許引色無想天。況總引四禪。既是論文取亦無失。人師釋義亦未全非。今傢俱存故無破斥。望前三空展轉離患。以為釋名。故知非想。依同界釋不無其義。不破人師意在於此。大論云一常有漏者。小乘經論非想一地並唯有漏。故婆沙云。漏是何義。答。住是漏義。凡夫至此被留住故。浸漬是漏義。至三有頂常浸漬故。流出是漏義。垂盡三有還出下故。持義醉義在內義放逸義並是漏義。準初意釋。是故有頂專受漏名。論云。何故非想及以欲界無無漏耶。答。非由器故。無漏之法住中道故。又欲地不定非想愚騃。聖法反此故二處無。若準大論成論。非想同無慾界則有。此定下明非想具惑。言細法者。彼地猶有四陰二入三界故也。所言十種者受乃至慧。受謂識之所受。想

【現代漢語翻譯】現代漢語譯本者。總以八觀觀彼四陰和合不實。別者。前之四種治四陰事。受如病想如癰。行如瘡識如刺。以無常等治四陰理。無常觀識苦觀于受。空觀于想無我觀行。以有此八心易生厭。疾能捨離修習無漏。問。四禪但以苦粗障三而為方便。空等四處何須用八。答。空處定細不說八過。過患難識。凡夫亦有依六行者。不及聖種離之速疾。阿毗曇下釋非想名（既非想非非想處，佛教術語，指既不是有想，也不是無想的禪定境界）。引文存略。立世云。非如四色及以三空故名非想。非無想天及無心定。名非非想。文引婆沙仍不盡語四禪。人師尚不許引色無想天。況總引四禪。既是論文取亦無失。人師釋義亦未全非。今傢俱存故無破斥。望前三空展轉離患。以為釋名。故知非想。依同界釋不無其義。不破人師意在於此。大論云一常有漏者。小乘經論非想一地並唯有漏。故婆沙云。漏是何義。答。住是漏義。凡夫至此被留住故。浸漬是漏義。至三有頂常浸漬故。流出是漏義。垂盡三有還出下故。持義醉義在內義放逸義並是漏義。準初意釋。是故有頂專受漏名。論云。何故非想及以欲界無無漏耶。答。非由器故。無漏之法住中道故。又欲地不定非想愚騃。聖法反此故二處無。若準大論成論。非想同無慾界則有。此定下明非想具惑。言細法者。彼地猶有四陰二入三界故也。所言十種者受乃至慧。受謂識之所受。想

【English Translation】 English version They generally contemplate the unreality of the aggregation of the four skandhas (form, feeling, perception, mental formations, and consciousness) through eight contemplations. Specifically, the first four methods address the affairs of the four skandhas: feeling is like contemplating a disease or a sore, perception is like contemplating a boil, mental formations are like contemplating a wound, and consciousness is like contemplating a thorn. The principles of the four skandhas are addressed with impermanence, etc.: contemplate impermanence in relation to consciousness, contemplate suffering in relation to feeling, contemplate emptiness in relation to perception, and contemplate no-self in relation to mental formations. Having these eight, the mind easily generates aversion, quickly abandoning and cultivating the unconditioned (asamskrta). Question: The four dhyanas (meditative states) only use suffering, coarseness, and obstruction as expedients. Why are eight needed for the four formless realms (akasa-anantyayatana, vijnana-anantyayatana, akincanyayatana, naivasamjna-nasamjnatayatana)? Answer: The samadhi (state of meditative absorption) of the formless realm is subtle, so the eight faults are not discussed. The faults are difficult to recognize. Ordinary people also rely on the six practices, but they are not as quick as the noble ones in abandoning them. The Abhidhamma explains the name 'Neither Perception nor Non-Perception' (naivasamjna-nasamjnatayatana). The quoted text is abbreviated. The Treatise on the Establishment of the World says: 'It is not like the four forms and the three formless realms, therefore it is called Neither Perception nor Non-Perception. It is not the Heaven of Non-Perception or the Samadhi of No-Mind, therefore it is called Neither Perception nor Non-Perception.' The text quotes the Vibhasa (commentary), but still does not fully explain the four dhyanas. Some teachers do not even allow quoting the Heaven of Non-Perception, let alone quoting all four dhyanas. Since it is a thesis, taking it is not a mistake. The teacher's explanation is not entirely wrong either. Our school preserves both, so there is no refutation. Hoping to gradually abandon suffering from the previous three formless realms is the explanation of the name. Therefore, it is known that Neither Perception nor Non-Perception relies on the same realm for explanation, which is not without meaning. The intention of not refuting the teacher is here. The Mahayana Treatise says that one is always with outflows (asrava). According to the Hinayana sutras and treatises, the realm of Neither Perception nor Non-Perception is only with outflows. Therefore, the Vibhasa says: 'What is the meaning of outflow?' Answer: 'Dwelling is the meaning of outflow, because ordinary people are retained here. Impregnation is the meaning of outflow, because they are always impregnated to the peak of the three realms. Flowing out is the meaning of outflow, because they are about to exhaust the three realms and return downwards. Holding, intoxication, being inside, and negligence are all meanings of outflow.' According to the initial explanation, therefore, the peak of existence exclusively receives the name of outflow. The treatise says: 'Why is there no non-outflow in Neither Perception nor Non-Perception and the desire realm?' Answer: 'It is not due to the vessel. The Dharma of non-outflow dwells in the middle way. Also, the desire realm is unstable and Neither Perception nor Non-Perception is foolish. The holy Dharma is the opposite of these, so there is none in these two places.' If according to the Mahayana Treatise and the Satyasiddhi Treatise, Neither Perception nor Non-Perception is the same as having no desire realm. This section explains that Neither Perception nor Non-Perception possesses delusions. The so-called subtle Dharma means that there are still the four skandhas, two entrances (sense bases), and three realms in that realm. The so-called ten kinds are feeling up to wisdom. Feeling refers to what is received by consciousness, perception

謂識之所想。行謂法行。觸謂意觸。思謂法思。欲謂欲入定。解謂法勝解。念謂念三昧。定謂心如法住。慧根慧力。此之十法及無色愛無明掉慢。心不相應諸行。苦集因緣和合得生於彼。欲入滅定先滅此等。應知下明用觀意。既知彼地具細煩惱即有三假。用觀破之使入無生。煩惱盡故名事無生。真諦理窮名理無生。故不由地而住有漏。若用下次判二智得名不同。是名下結遍也。此即破思假遍也。

○三明破假位中初明三藏位。先出異部者。成論之外並屬異部。諸阿毗曇並明見道在十五心。次正釋中先釋聲聞。且依修道至盡等者。若釋家家應須先辨欲惑九品能潤七生。斷品多少對果高下。謂上上能潤二生。上中上下中上各潤一生。中中中下共潤一生。下之三品共潤一生。斷多少者。俱舍云。斷欲三四品。三二生家家。斷至五二向。斷六一來果。釋曰。斷上三品則損四生。餘三生在為六品潤名三生家家。進斷中上又損一生並前損五。餘二生在名二生家家。更斷中中未損一生但名二向。更斷中下兼前中中成損六生。餘下三品但潤一生名為一來。問。何緣無斷一品二品及斷五品名家家耶。答。必無斷二不至第三而命終者。亦無斷五不至斷六而命終者。謂由聖者起大加行。必無不斷大品惑盡。而命終者。言大品者謂三品也

【現代漢語翻譯】所謂識之所想，是指心識的活動。行，是指法的修行。觸，是指意根與外境的接觸。嗯，是指對法的思惟。欲，是指想要進入禪定。解，是指對法的殊勝理解。念，是指憶念三昧。定，是指心安住於法。慧根和慧力，這十種法以及無色界的貪愛、無明、掉舉、我慢，這些與心不相應的諸行，都是苦、集（苦的根源）的因緣和合而產生的。想要進入滅盡定，首先要滅除這些。應當知道下面說明的是用觀（觀照）來觀察意念。既然知道彼地（指禪定境界）具有微細的煩惱，就存在三種虛假（三假）。用觀來破除它們，使之進入無生（不生不滅）的境界。煩惱斷盡，稱為事無生。真諦的道理窮盡，稱為理無生。所以，不是因為安住于禪定境界而獲得有漏（有煩惱）的果報。如果用觀智，下面判斷兩種智慧所得的名稱不同。『是名』以下是總結普遍的道理。這便是破除思假（思惟的虛假）的普遍道理。

在三明破假位中，首先說明三藏（經藏、律藏、論藏）的地位。先列出異部（不同部派）的觀點。《成論》之外都屬於異部。諸阿毗曇（論藏）都認為見道（證悟真理的道路）在十五心中完成。其次，正式解釋，先解釋聲聞（聽聞佛法而證悟的人）。暫且依據修道直至斷盡煩惱等情況來說明。如果解釋家家（指須陀洹果，即預流果，還要經歷七次生死），應該首先辨別欲界的九品惑（九種煩惱）能夠滋潤七次生死。斷除煩惱的多少對應著果位的高低。上上品能滋潤兩次生死，上中、上下、中上各滋潤一次生死，中中、中下共同滋潤一次生死，下之三品共同滋潤一次生死。斷除多少呢？《俱舍論》說，斷除欲界三四品，還要經歷三兩次生死，稱為家家。斷至五品，是二向（斯陀含向，即一來向）。斷六品，得一來果（斯陀含果，即一來果）。解釋說，斷除上三品，就損減四次生死，剩餘三次生死，因為六品煩惱的滋潤，稱為三生家家。進一步斷除中上，又損減一次生死，連同前面損減的五次，剩餘兩次生死，稱為二生家家。再斷除中中，沒有損減生死，但稱為二向。再斷除中下，連同前面的中中，共損減六次生死，剩餘下三品只滋潤一次生死，稱為一來。問：為什麼沒有斷除一品、二品以及斷除五品而稱為家家呢？答：必定沒有斷除二品而不至第三品就命終的人。也沒有斷除五品而不至斷除六品就命終的人。因為聖者發起大的修行，必定沒有不斷除大品惑（指三品煩惱）而斷盡煩惱就命終的人。所說的大品，是指三品煩惱。

【English Translation】『So-called thought of consciousness』 refers to the activity of consciousness. 『Conduct』 refers to the practice of Dharma. 『Contact』 refers to the contact between the mind-base and the external environment. 『Thinking』 refers to contemplating the Dharma. 『Desire』 refers to the desire to enter into Samadhi. 『Understanding』 refers to the superior understanding of the Dharma. 『Mindfulness』 refers to the mindfulness of Samadhi. 『Concentration』 refers to the mind abiding in the Dharma. 『Root of wisdom』 and 『power of wisdom』, these ten dharmas, as well as the love of the formless realm, ignorance (Avidya), restlessness, pride, these mental formations that are not in accordance with the mind, are all produced by the combination of the causes and conditions of suffering and its origin (Samudaya). If you want to enter Nirodha-samāpatti (extinction Samadhi), you must first eliminate these. It should be known that what is explained below is to observe the mind with contemplation (Vipassanā). Since it is known that that realm (referring to the realm of Samadhi) has subtle afflictions, there are three falsities (three illusions). Use contemplation to break them, so that they enter the realm of non-birth (non-arising and non-ceasing). The exhaustion of afflictions is called 『non-birth of things』. The ultimate truth is exhausted, called 『non-birth of principle』. Therefore, it is not because of abiding in the realm of Samadhi that one obtains the fruit of leakage (with afflictions). If you use wisdom, the following judges that the names obtained by the two wisdoms are different. 『Is named』 below is a summary of the universal principle. This is the universal principle of breaking the illusion of thought (the illusion of thought).

In the position of breaking the illusion with the Threefold Knowledge (Tisro Vidyāh), first explain the position of the Three Pitakas (Tripiṭaka). First list the views of different schools (sectarian). All those outside the Cheng Shi Lun (Tattvasiddhi-śāstra) belong to different schools. All the Abhidhamma (collection of philosophical texts) believe that the path of seeing (the path to enlightenment) is completed in fifteen minds. Secondly, the formal explanation, first explain the Śrāvaka (one who attains enlightenment by hearing the Buddha's teachings). For the time being, explain based on the practice of the path until the exhaustion of afflictions and other situations. If explaining Ekabījin (once-returner, must experience one more rebirth), one should first distinguish that the nine grades of delusion in the desire realm can nourish seven rebirths. The amount of affliction cut off corresponds to the height of the fruit position. The highest of the highest can nourish two rebirths, the upper-middle, upper-lower, and middle-upper each nourish one rebirth, the middle-middle and middle-lower jointly nourish one rebirth, and the lower three grades jointly nourish one rebirth. How much is cut off? The Abhidharmakośa says that cutting off the third and fourth grades of the desire realm, one must experience three or two rebirths, called Ekabījin. Cutting off to the fifth grade is the Sakṛdāgāmi-pratipannaka (once-returner-destined). Cutting off the sixth grade, one obtains the Sakṛdāgāmi fruit (once-returner). The explanation says that cutting off the upper three grades will reduce four rebirths, and the remaining three rebirths are nourished by the six grades of affliction, called three-rebirth Ekabījin. Further cutting off the middle-upper grade will reduce one more rebirth, and together with the previous reduction of five, the remaining two rebirths are called two-rebirth Ekabījin. Further cutting off the middle-middle grade does not reduce any rebirth, but is called Sakṛdāgāmi-pratipannaka. Further cutting off the middle-lower grade, together with the previous middle-middle grade, reduces a total of six rebirths, and the remaining lower three grades only nourish one rebirth, called Sakṛdāgāmi. Question: Why is there no Ekabījin called cutting off one grade, two grades, or cutting off five grades? Answer: There is definitely no one who cuts off two grades and does not reach the third grade before dying. There is also no one who cuts off five grades and does not reach cutting off six grades before dying. Because the sage initiates great practice, there is definitely no one who does not cut off the major grade of delusion (referring to the three grades of affliction) and exhausts afflictions before dying. The so-called major grade refers to the three grades of affliction.

。離三成九故三名大。若斷至二必至於三。是斷初大品也。若斷至五必至六者。是第二大品。又無一品能障于果。是故斷五必至於六。此次斷義與今文同。問。若無不斷大品而命終者。何故斷八不至於九而有命終。答。斷九二義故異三品。一者得果。二者越界。第九一品以有障果及能越界。故斷至八有命終者。六唯得果無越界義。是故斷五必至於六。二三品中全無二義。斷二必三于理不疑。今文中言超斷者。即是下文小超之人。本在凡地未得色定。或修欲定欲惑未斷。此人至十六心超斷五品。名為家家。此之五品同四品故。隨其本斷品之多少。而得名為家家種子及以無學向果等名。然大師所用並準舊婆沙。若欲知者更檢彼文。又家家者。有二不同謂人及天。天謂欲天二三家生而證圓寂。人謂人處或三二家或三二洲而證圓寂。若天三生天三人二。若天二生天二人一。人生三二反此可知。故天家家先於人中得見道已。若超若次進斷三四。後於天中三二處生。人中反此。天家家者。于最後生天中余殘結斷名得圓寂。人中家家準此說之。六種那含位在其中者。大論三十三云。五那含者。謂中。生。行。不行。上流。復有六種。五如上加現。復有七種。六如上加無色。俱舍不立現般但取無色般並五為六。頌曰。此中生有行。無行

【現代漢語翻譯】現代漢語譯本離三成九，所以稱為『大』（Mahā）。如果斷到第二品，必定會斷到第三品。這是斷『初大品』（first Mahā category）的情況。如果斷到第五品，必定會斷到第六品，這是『第二大品』（second Mahā category）的情況。而且，沒有哪一品能夠障礙證果，所以斷到第五品必定會斷到第六品。這裡的斷除之義與現在的經文相同。問：如果沒有斷完『大品』（Mahā category）就命終的人，為什麼斷到第八品不會斷到第九品就命終呢？答：斷第九品包含兩種含義，所以與前三品不同。一是證得果位（Arhatship），二是超越界限（bhava）。第九品既能障礙證果，又能超越界限，所以斷到第八品就可能命終。而第六品只能證得果位，沒有超越界限的含義，所以斷到第五品必定會斷到第六品。前兩三品完全沒有這兩種含義，斷到第二品必定會斷到第三品，在道理上沒有疑問。經文中提到的『超斷』（transcendingly severing），指的是下文中的『小超』（minor transcendence）之人。這些人原本在凡夫地，沒有得到色界定（rūpadhātu-samādhi），或者修習欲界定（kāmadhātu-samādhi）但欲界煩惱沒有斷盡。這些人到了第十六心（sixteenth moment of consciousness）時，超斷五品煩惱，稱為『家家』（ekabījin）。這五品煩惱與前四品相同，所以根據他們原本斷除煩惱的多少，而得到『家家種子』（ekabījin seed）、『無學向果』（anāgāmin-phala）等名稱。然而，大師（指世親Vasubandhu）所用的標準都依據舊《婆沙論》（Vibhāṣā）。如果想了解更多，可以查閱那部論典。此外，『家家』（ekabījin）有兩種不同情況，指人和天。天是指欲界天（kāmadhātu）中二三家生就證得圓寂（parinirvāṇa）的眾生。人是指人道中二三家或二三洲生就證得圓寂的眾生。如果是天三生，就是天三人二；如果是天二生，就是天二人一。人道的情況與此相反，可以類推得知。所以，天道中的『家家』（ekabījin）先在人道中得到見道（darśana-mārga）后，無論是超斷還是次第斷除三四品煩惱，之後在天道中二三處受生。人道的情況與此相反。天道中的『家家』（ekabījin）在最後一次受生的天道中，斷除剩餘的煩惱，稱為得到圓寂。人道中的『家家』（ekabījin）可以參照這種說法。六種『那含』（anāgāmin）的果位就在其中。大論第三十三卷說：『五那含』（five types of anāgāmin）是指：中般涅槃（antarā-parinirvāyin）、生般涅槃（upapadyaparinirvāyin）、有行般涅槃（sasaṃkhāra-parinirvāyin）、無行般涅槃（asaṃkhāra-parinirvāyin）、上流般涅槃（ūrdhvasrota-parinirvāyin）。又有六種，在上述五種的基礎上加上現般涅槃（dṛṣṭadharma-parinirvāyin）。又有七種，在上述六種的基礎上加上無色般涅槃（arūpa-parinirvāyin）。《俱舍論》（Abhidharmakośa）不立現般涅槃，只取無色般涅槃併入五種，合為六種。頌曰：『此中生有行，無行』。

【English Translation】 English version 『Lí sān chéng jiǔ gù sān míng dà』 (離三成九故三名大): Because of leaving three and completing nine, it is called 『Mahā』 (great). If one severs up to the second, one will certainly reach the third. This is the case of severing the 『first Mahā category』 (初大品). If one severs up to the fifth, one will certainly reach the sixth, which is the 『second Mahā category』 (第二大品). Moreover, no single category can obstruct the attainment of the fruit (Arhatship), so severing up to the fifth will certainly reach the sixth. This meaning of severance is the same as in the current text. Question: If there are those who die without completely severing the 『Mahā category』 (大品), why is it that severing up to the eighth does not necessarily lead to the ninth before death? Answer: Severing the ninth category involves two meanings, so it differs from the previous three categories. First, it is the attainment of the fruit (Arhatship), and second, it is the transcendence of realms (bhava). The ninth category can both obstruct the attainment of the fruit and transcend realms, so severing up to the eighth may lead to death. The sixth category only attains the fruit and does not have the meaning of transcending realms, so severing up to the fifth will certainly reach the sixth. The previous two or three categories completely lack these two meanings, and severing up to the second will certainly reach the third, which is undoubtedly logical. The 『transcendingly severing』 (超斷) mentioned in the text refers to the 『minor transcendence』 (小超) individuals mentioned below. These people were originally in the state of ordinary beings, without attaining the rūpadhātu-samādhi (色界定), or practicing the kāmadhātu-samādhi (欲界定) but not completely severing the desires of the desire realm. When these people reach the sixteenth moment of consciousness (十六心), they transcendently sever five categories of afflictions, and are called 『ekabījin』 (家家). These five categories of afflictions are the same as the previous four categories, so according to the amount of afflictions they originally severed, they are given names such as 『ekabījin seed』 (家家種子), 『anāgāmin-phala』 (無學向果), etc. However, the standards used by the master (大師, referring to Vasubandhu 世親) are based on the old Vibhāṣā (婆沙論). If you want to know more, you can consult that treatise. In addition, there are two different situations for 『ekabījin』 (家家), referring to humans and devas (天). Devas refer to beings in the desire realm (kāmadhātu 欲界天) who attain parinirvāṇa (圓寂) after two or three births. Humans refer to beings in the human realm who attain parinirvāṇa after two or three births in families or continents. If it is three births as a deva, it is three devas and two humans; if it is two births as a deva, it is two devas and one human. The situation in the human realm is the opposite, which can be inferred. Therefore, the 『ekabījin』 (家家) in the deva realm first attains the darśana-mārga (見道) in the human realm, and then, whether transcendingly or sequentially severing three or four categories of afflictions, is born in two or three places in the deva realm. The situation in the human realm is the opposite. The 『ekabījin』 (家家) in the deva realm severs the remaining afflictions in the last birth in the deva realm, which is called attaining parinirvāṇa. The 『ekabījin』 (家家) in the human realm can be explained in the same way. The positions of the six types of 『anāgāmin』 (那含) are among them. The thirty-third volume of the Mahā-prajñāpāramitāśāstra (大論) says: 『Five types of anāgāmin』 (五那含) refer to: antarā-parinirvāyin (中般涅槃), upapadyaparinirvāyin (生般涅槃), sasaṃkhāra-parinirvāyin (有行般涅槃), asaṃkhāra-parinirvāyin (無行般涅槃), and ūrdhvasrota-parinirvāyin (上流般涅槃). There are also six types, adding dṛṣṭadharma-parinirvāyin (現般涅槃) to the above five types. There are also seven types, adding arūpa-parinirvāyin (無色般涅槃) to the above six types. The Abhidharmakośa (俱舍論) does not establish dṛṣṭadharma-parinirvāyin, but only takes arūpa-parinirvāyin and merges it with the five types, combining them into six types. The verse says: 『This among birth, with effort, without effort』 (此中生有行，無行).

般涅槃。上流若雜修。能往色究竟。超半超遍沒。余能往有頂。行無色有四。住此般涅槃。釋曰。不還有五。一中。謂欲界沒於色中陰而般涅槃。二者生般。生色界已而般涅槃。三者有行。生色界已長時修行方般涅槃。但有勤修無速進道。四者無行。生色界已不經久修無功用行而般涅槃。勤修速進二道俱無。五者上流。於色界中要轉經於四禪天處方般涅槃。上流又二。一者雜修。即樂慧是。二無雜修。即樂定是。有雜修者往色究竟。無雜修者往于有頂。頌中餘字是不雜修。又有三種。一全超者。謂在欲界於四禪中已遍雜修。遇緣退失。從梵眾沒生色究竟。中間盡越故名全超。二者半超。梵眾沒已中間漸受十四天處。或超一二乃至十三。后乃方生色究竟天。皆名半超。非全超故通受半名。全不能超名為遍沒。無雜修者生無色界。唯不能生五凈居天。從廣果沒生三無色。後生有頂方般涅槃。故此那含縱生無色猶屬色攝。若欲界沒生無色天即無色攝。復有九種中生上流各三種故。如釋簽引。此六九中未入般前。或得名為羅漢向攝。在色界時或有勤修速進故也。第九無礙等者。從斷九惑各一無礙及一解脫。斷名無礙證名解脫。阿毗曇中加二如前。三界下結成無生。言盡無生者。毗曇云。盡智者。謂我知苦乃至知道。無生智者。

【現代漢語翻譯】現代漢語譯本般涅槃（Parinirvana，最終的涅槃）。上流若雜修，能往色究竟（Akanistha，色界最高的住所）。超半超遍沒，余能往有頂（Bhavagra，三界最高的住所）。行無色有四，住此般涅槃。釋曰：不還有五。一中，謂欲界沒於色中陰而般涅槃。二者生般，生已而般涅槃。三者有行，生已長時修行方般涅槃，但有勤修無速進道。四者無行，生已不經久修無功用行而般涅槃，勤修速進二道俱無。五者上流，于中要轉經於四禪天處方般涅槃。上流又二，一者雜修，即樂慧是；二無雜修，即樂定是。有雜修者往色究竟，無雜修者往于有頂。頌中餘字是不雜修。又有三種，一全超者，謂在欲界於四禪中已遍雜修，遇緣退失，從梵眾沒生色究竟，中間盡越故名全超。二者半超，梵眾沒已中間漸受十四天處，或超一二乃至十三，后乃方生色究竟天，皆名半超，非全超故通受半名。全不能超名為遍沒。無雜修者生無，唯不能生五凈居天。從廣果沒生三無色，後生有頂方般涅槃。故此那含（Anagamin，不還者）縱生無色猶屬色攝。若欲界沒生無色天即無色攝。復有九種中生上流各三種故，如釋簽引。此六九中未入般前，或得名為羅漢向攝，在時或有勤修速進故也。第九無礙等者，從斷九惑各一無礙及一解脫。斷名無礙證名解脫。阿毗曇（Abhidhamma，論藏）中加二如前。三界下結成無生。言盡無生者，毗曇云：盡智者，謂我知苦乃至知道；無生智者。

【English Translation】 English version Parinirvana (final Nirvana). If the higher stream is mixed with practice, one can go to Akanistha (the highest abode in the Form Realm). Transcending, half-transcending, or completely immersed; the rest can go to Bhavagra (the highest abode in the Three Realms). Practicing in the Formless Realm has four aspects, residing in this Parinirvana. It is said that there are five types of Anagamin (Non-Returner). First, 'in-between,' meaning one who passes away in the Desire Realm and attains Parinirvana in the intermediate state of the Form Realm. Second, 'born-Parinirvana,' meaning one who attains Parinirvana immediately after being born in . Third, 'with effort,' meaning one who attains Parinirvana after practicing for a long time after being born in , but only with diligent practice and no quick progress. Fourth, 'without effort,' meaning one who attains Parinirvana after being born in ** without prolonged practice or effortless practice, lacking both diligent practice and quick progress. Fifth, 'higher stream,' meaning one who must pass through the four Dhyana heavens in ** before attaining Parinirvana. There are two types of higher streams: one is 'mixed practice,' which is the joy of wisdom; the other is 'unmixed practice,' which is the joy of concentration. Those with mixed practice go to Akanistha, while those without mixed practice go to Bhavagra. The word 'rest' in the verse refers to those without mixed practice. There are also three types: first, 'completely transcending,' meaning one who has extensively practiced mixed practices in the four Dhyanas in the Desire Realm, but loses it due to circumstances, and is born in Akanistha after passing away from the multitude of Brahma, completely surpassing the intermediate states, hence the name 'completely transcending.' Second, 'half-transcending,' meaning one who gradually experiences fourteen heavenly abodes in the intermediate states after passing away from the multitude of Brahma, or transcends one or two, or even thirteen, and then is born in Akanistha heaven, all of which are called 'half-transcending,' because they are not completely transcending, hence the general name 'half.' Completely unable to transcend is called 'completely immersed.' Those without mixed practice are born in no , only unable to be born in the five Pure Abodes. After passing away from the Broad Fruit, they are born in the three Formless Realms, and then are born in Bhavagra before attaining Parinirvana. Therefore, this Anagamin (Non-Returner), even if born in the Formless Realm, still belongs to the Form Realm. If one passes away in the Desire Realm and is born in the Formless Heaven, then they belong to the Formless Realm. There are also nine types of intermediate births and higher streams, each with three types, as cited in the commentary. Among these six and nine, before entering Parinirvana, they may be named as being directed towards Arhatship, because they may diligently practice and make quick progress in . The ninth, 'unobstructed,' etc., comes from severing the nine delusions, each with one unobstructed and one liberation. Severance is called unobstructed, and realization is called liberation. In the Abhidhamma (collection of philosophical treatises in Buddhism), add two as before. The lower fetters of the Three Realms are completed without birth. As for 'exhaustion of no-birth,' the Abhidhamma says: 'Exhaustion-knowledge' means 'I know suffering' and so on, up to 'I know the path'; 'no-birth knowledge'.

言我知苦已不復更知。乃至我修道已不復更修。又云。我漏已盡不復更生。又云。世智無漏智斷。又云。慧解脫人俱解脫人。並從此等得二智名。分別相狀等廣如諸論。次釋通位中初列經正判。言共聲聞等者。通教二乘七地已前與菩薩共名共聲聞。若爾。八地已上過二乘地。何故亦名共菩薩耶。答。以初名后從本立名。不同別圓始終別故。三藏教中雖有二乘菩薩行遠。始終伏惑永異二乘。故不名共。不聞別理復非不共。問。七地思盡何故六地名共聲聞。八名支佛地何故七地名共支佛。答。通位從容具如后簡。所言下略釋也。此意正言三乘共地。何故諸教判斷惑位高下差別。何故三乘惑斷前後。智行不同。雖復不同而涉共位。以由此故而得共名。干慧下正釋也。初釋聲聞中五停四念。略如玄文及釋簽引。並望三藏立內外凡。若論觀行巧拙雖別。總別等相何妨稍同。未有理水故名為干。薄有理解故名為性。忍者因也。見謂見諦。欲惑稍輕故名為薄。欲惑全亡故名為離。智斷功畢故名為辦。三別名名通位中。先破立序舊明斷見思位皆不同。今核下先總破其斷見位殊。只是不解通教義耳。何者下別責也。通位斷見兩地不同。斷見覆應不出入觀。人師下人師不曉推過與經。故今折言不解經意。今言下略示。別見下略釋。然名下判

【現代漢語翻譯】現代漢語譯本『我說我已經知道苦，不再需要進一步瞭解。』乃至『我已經修道完畢，不再需要繼續修行。』又說：『我的煩惱已經斷盡，不會再次產生。』又說：『世俗的智慧和無漏的智慧都已斷滅。』又說：『有智慧解脫的人和俱解脫的人。』並且從此等處得到二智的名稱，其分別的相狀等詳細內容如同各種論述所說。接下來解釋通教的位次，首先列出經文來正式判斷。說『與聲聞等相同』，指的是通教的二乘行者在七地之前與菩薩共同被稱為聲聞。如果這樣，八地以上已經超過了二乘的境界，為什麼也稱為共菩薩呢？回答：因為最初的名稱沿用到後來，從根本上建立名稱。這與別教和圓教從始至終都有區別不同。三藏教中雖然有二乘菩薩行持長遠，但始終降伏惑業，與二乘有根本的不同，所以不稱為『共』。沒有聽聞別教的道理，又不是不共。問：七地時思惑斷盡，為什麼六地稱為共聲聞？八地名為辟支佛地，為什麼七地稱為共辟支佛？答：通教的位次從容，具體內容在後面的簡釋中說明。『所言下』是略微解釋。這裡的意思是說三乘共同的地位。為什麼各教派判斷惑業的位次高低有差別？為什麼三乘斷惑的前後、智慧和修行不同？雖然不同，但卻涉及共同的位次，因此而得到『共』的名稱。『干慧下』是正式解釋。最初解釋聲聞乘中的五停心觀和四念處觀，簡略的內容如同《玄文》和《釋簽》所引用。並且參照三藏教建立內外凡位的說法。如果討論觀行的巧妙和笨拙，雖然有區別，但總體和個別的相狀，不妨稍有相同。還沒有理性的水，所以稱為『干』。稍微有了理性的理解，所以稱為『性』。『忍者』是原因。『見』是指見諦。欲界的惑業稍微減輕，所以稱為『薄』。欲界的惑業完全斷除，所以稱為『離』。智慧和斷惑的功夫完畢，所以稱為『辦』。這三個不同的名稱，是通教位次中的名稱。先前破斥和建立的次序，舊的說法認為斷見惑和思惑的位次都不同。現在覈實如下，首先總的破斥他們認為斷見惑的位次有差別，這只是不理解通教的意義罷了。『何者下』是分別責備。通教的位次中，斷見惑的兩個地位不同，斷見惑后又應該不出入觀。『人師下』是人師不明白推究過失在於經典，所以現在反駁說不理解經文的意思。『今言下』是簡略地說明。『別見下』是簡略地解釋。『然名下』是判斷。

【English Translation】 English version 『I say that I already know suffering and no longer need to know it further.』 Even 『I have completed the path and no longer need to continue practicing.』 It is also said: 『My afflictions are exhausted and will not arise again.』 It is also said: 『Worldly wisdom and non-outflow wisdom are both cut off.』 It is also said: 『Those who are liberated by wisdom and those who are liberated in both ways.』 And from these, the names of the Two Wisdoms are obtained, and the distinctions of their characteristics are as described in various treatises. Next, to explain the positions in the Common Teaching (Tongjiao), first, the sutra is quoted to make a formal judgment. Saying 『common with the Shravakas (Shengwen) (hearers)』 refers to the two vehicles (乘) of the Common Teaching before the seventh Bhumi (地) (stage), who are jointly called Shravakas with the Bodhisattvas (Pusa) (enlightenment beings). If so, why are those above the eighth Bhumi, who have surpassed the stage of the two vehicles, also called Common Bodhisattvas? The answer is: because the initial name is carried over to the later stages, and the name is established from the root. This is different from the Separate Teaching (Biejiao) and the Perfect Teaching (Yuanjiao), which have distinctions from beginning to end. Although there are Bodhisattvas in the Threefold Canon Teaching (Sancangjiao) who practice far and wide, they always subdue afflictions and are fundamentally different from the two vehicles, so they are not called 『common.』 They have not heard the principles of the Separate Teaching, yet they are not uncommon. Question: Since the afflictions of thought are exhausted at the seventh Bhumi, why is the sixth Bhumi called Common Shravaka? Since the eighth is called Pratyekabuddha (辟支佛) (self-enlightened Buddha) Bhumi, why is the seventh Bhumi called Common Pratyekabuddha? Answer: The positions in the Common Teaching are leisurely, and the details will be explained in the subsequent simplification. 『Suoyanxia』 (所言下) is a brief explanation. The meaning here is that the three vehicles share a common ground. Why do the various schools judge the positions of afflictions differently in terms of height and depth? Why are the order of affliction-cutting, wisdom, and practice different among the three vehicles? Although they are different, they involve common positions, and thus they obtain the name 『common.』『Ganhuixia』 (干慧下) is the formal explanation. The initial explanation is about the Five Stopping-the-Mind Contemplations (五停心觀) and the Four Foundations of Mindfulness (四念處觀) in the Shravaka vehicle, and the brief content is as quoted in the 『Xuawen』 (玄文) and 『Shiqian』 (釋簽). And with reference to the Threefold Canon Teaching, the statement of inner and outer mundane positions is established. If we discuss the skillfulness and clumsiness of contemplation and practice, although there are differences, the overall and individual characteristics may be slightly the same. There is no water of reason yet, so it is called 『dry』 (干). There is a slight understanding of reason, so it is called 『nature』 (性). 『Ren Zhe』 (忍者) is the cause. 『Jian』 (見) refers to seeing the truth. The afflictions of the desire realm are slightly reduced, so it is called 『thin』 (薄). The afflictions of the desire realm are completely cut off, so it is called 『separated』 (離). The effort of wisdom and cutting off afflictions is completed, so it is called 『accomplished』 (辦). These three different names are the names in the positions of the Common Teaching. The previous order of refutation and establishment, the old saying is that the positions of cutting off the afflictions of view and thought are different. Now, verifying as follows, first, generally refute their view that there are differences in the positions of cutting off the afflictions of view, which is simply not understanding the meaning of the Common Teaching. 『Hezhexia』 (何者下) is a separate rebuke. In the positions of the Common Teaching, the two positions of cutting off the afflictions of view are different, and after cutting off the afflictions of view, one should not enter and exit contemplation. 『Ren Shixia』 (人師下) is that the teacher does not understand that the fault lies in the sutras, so now refute that they do not understand the meaning of the sutras. 『Jin Yanxia』 (今言下) is a brief explanation. 『Bie Jianxia』 (別見下) is a brief explanation. 『Ran Mingxia』 (然名下) is a judgment.

斷。例如下引例。此十六心同是一位。尚判兩道。何妨斷見二地不同。問。當通教中判斷見位。自分二地。何須破他自立借別。立斷見位還同通教。答。只緣同通故得名通。通雖二地斷時仍促。三乘共故雖促復長。是故須分三地四地。或時借別別見更長。仍有二意。若約理說通至佛地。若約教道云三四地。雖二意各別見義並長。以別長故故借教道用判兩地斷見無爽。若依通義云不出觀。若依別義但云地地皆能破見。以此為異。以別長故故后兩番。通用四地皆斷見位。人多不見謂通義足。何須借別。此是大師通申經論。有此判者屬借別名名通位也。何者。若定屬通不應地前而立伏位。若定屬別不應行向屬四善根。乃至四地共斷見惑亦復如是。故立北式示後學者。使古今異說冷然可見。言借別下正明借位。先借別教始終名通。通教地前無位可論。故借別教內外凡位。但名通教初地二地。通教地后亦無復位。故但以別教法雲佛地。以名通教九地十地從容不定。故有或言。大品既云十地如佛。當知即是別名名通。故楞伽第七偈頌品云。遠行善慧法雲地是佛種性。餘者悉是二乘種性。此亦別名名通位也。若是別位豈遠行已前屬二乘耶近代釋位地前伏惑正是斯例。若借下次單借別十地名通十地。則彼此地前通為伏惑。通雖無位即未

【現代漢語翻譯】斷。例如下引例。這十六顆心同屬一人，尚且判為兩個階段。為何不能斷定見道二地不同呢？問：在通教中判斷見位時，既然自身分為二地，為何還要破斥他人而自立，借用別教來確立斷見位，最終還是和通教一樣呢？答：正因為和通教相同，所以才稱為『通』。通教雖然分為二地，但斷見的速度仍然很快。由於三乘（聲聞乘、緣覺乘、菩薩乘）共同修習，所以雖然快卻又顯得長。因此，需要分為三地、四地。有時借用別教，別教的見道過程更長。這裡面仍然有兩種含義：如果從理上來說，通教可以達到佛地；如果從教義上來說，則在三地、四地。雖然兩種含義不同，但見道的過程都比較長。因為別教的見道過程長，所以借用別教的教義來判斷兩地斷見，不會有錯。如果按照通教的義理，可以說沒有超出觀行的範圍；如果按照別教的義理，則可以說每一地都能破除見惑。這就是它們的區別。因為別教的見道過程長，所以在後面的兩次判釋中，都用四地來斷見位。很多人沒有看到這一點，認為通教的義理已經足夠，不需要借用別教。這是智者大師通盤闡述經論的結果。有這種判釋，就屬於借用別教的名義來命名通教的位次。為什麼呢？如果確定屬於通教，就不應該在見道之前設立伏位（伏斷煩惱的位次）；如果確定屬於別教，就不應該將行向位歸屬於四善根。乃至四地共同斷除見惑也是如此。所以設立北式，是爲了讓後來的學者明白，古今不同的說法是可以清楚看到的。『言借別下』，正是說明借用別教的位次。首先是借用別教的始終位次來命名通教。通教在見道之前沒有位次可以討論，所以借用別教的內凡位和外凡位，來命名通教的初地和二地。通教在見道之後也沒有位次，所以只用別教的法雲地（第十地，菩薩修行階位的最高階段）和佛地，來命名通教的九地和十地，顯得從容不確定。所以有人說，《大品般若經》既然說十地如同佛，就應該知道這是借用別教的名義來命名通教。所以《楞伽經》第七偈頌品說：『遠行地、善慧地、法雲地是佛的種性，其餘的都是二乘的種性。』這也是借用別教的名義來命名通教的位次。如果是別教的位次，難道遠行地之前都屬於二乘嗎？近代解釋位次，認為見道之前伏斷煩惱，正是這個例證。『若借下次』，是單獨借用別教的十地來命名通教的十地。這樣，彼此在見道之前，通教都屬於伏惑位。通教雖然沒有位次，但還沒有...

【English Translation】『Cessation.』 For example, the following cited example. These sixteen minds are the same person, yet they are judged as two stages. Why can't we determine that the two grounds of the Path of Seeing are different? Question: When judging the position of the Path of Seeing in the Common Teaching (Tongjiao), since it is divided into two grounds, why is it necessary to refute others and establish oneself, borrowing the Distinct Teaching (Biejiao) to establish the position of cutting off views, which ultimately is the same as the Common Teaching? Answer: It is precisely because it is the same as the Common Teaching that it is called 『Common.』 Although the Common Teaching is divided into two grounds, the speed of cutting off views is still very fast. Because the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) practice together, although it is fast, it seems long again. Therefore, it is necessary to divide it into the Third Ground and the Fourth Ground. Sometimes borrowing the Distinct Teaching, the process of seeing the Path in the Distinct Teaching is longer. There are still two meanings here: if speaking from the perspective of principle, the Common Teaching can reach the Buddha Ground; if speaking from the perspective of doctrine, it is on the Third and Fourth Grounds. Although the two meanings are different, the process of seeing the Path is relatively long. Because the process of seeing the Path in the Distinct Teaching is long, borrowing the doctrine of the Distinct Teaching to judge the cutting off of views in the two grounds will not be wrong. If according to the meaning of the Common Teaching, it can be said that it has not exceeded the scope of contemplation; if according to the meaning of the Distinct Teaching, it can be said that each ground can destroy the afflictions of views. This is the difference between them. Because the process of seeing the Path in the Distinct Teaching is long, in the subsequent two judgments, the Fourth Ground is used to cut off the position of views. Many people have not seen this point, thinking that the meaning of the Common Teaching is sufficient and there is no need to borrow the Distinct Teaching. This is the result of Master Zhiyi's comprehensive exposition of the scriptures and treatises. This kind of judgment belongs to borrowing the name of the Distinct Teaching to name the position of the Common Teaching. Why? If it is determined to belong to the Common Teaching, then the position of subduing (subduing afflictions) should not be established before the Path of Seeing; if it is determined to belong to the Distinct Teaching, then the position of practice should not be attributed to the Four Good Roots. The same is true for the Four Grounds jointly cutting off the afflictions of views. Therefore, the Northern Style is established to make it clear to later scholars that the different sayings of ancient and modern times can be clearly seen. 『The words 『borrowing the Distinct』 below』 precisely explain borrowing the position of the Distinct Teaching. First, borrowing the beginning and end positions of the Distinct Teaching to name the Common Teaching. The Common Teaching has no position to discuss before the Path of Seeing, so borrowing the inner and outer mundane positions of the Distinct Teaching to name the First and Second Grounds of the Common Teaching. The Common Teaching also has no position after the Path of Seeing, so only the Dharma Cloud Ground (the tenth ground, the highest stage of Bodhisattva practice) and the Buddha Ground of the Distinct Teaching are used to name the Ninth and Tenth Grounds of the Common Teaching, which seems leisurely and uncertain. Therefore, some people say that since the Mahāprajñāpāramitā Sūtra says that the Ten Grounds are like the Buddha, it should be known that this is borrowing the name of the Distinct Teaching to name the Common Teaching. Therefore, the seventh verse chapter of the Laṅkāvatāra Sūtra says: 『The Distant Going Ground, the Good Wisdom Ground, and the Dharma Cloud Ground are the Buddha's nature, and the rest are the nature of the Two Vehicles.』 This is also borrowing the name of the Distinct Teaching to name the position of the Common Teaching. If it is the position of the Distinct Teaching, does it mean that everything before the Distant Going Ground belongs to the Two Vehicles? Modern interpretations of positions, believing that subduing afflictions before the Path of Seeing, is precisely this example. 『If borrowing below』 is solely borrowing the Ten Grounds of the Distinct Teaching to name the Ten Grounds of the Common Teaching. In this way, before seeing the Path, the Common Teaching belongs to the position of subduing afflictions. Although the Common Teaching has no position, it has not yet...

斷惑不入地故。四別名名通菩薩位者。此單約菩薩故。修觀斷見不定。如此下。略以菩薩斷見之位。斥前舊師三地四地斷見義也。薄即去菩薩斷思位。舊云下重序舊師六七兩地為斷思位。但六地下今家難也。先難六地。六地離欲。止離欲惑。如何即云與羅漢齊。次縱云。縱帶三果行四果向。餘一品在亦名為向。如何復得與羅漢齊。若七地下次難第七地。若最後品盡名第七者。此則可然。前六地中既但名離欲將向來屬果。初禪初品亦屬已辨。斷初一品實未辦故。故亦不可與羅漢齊。今若下。今為申之則不取通十地之名。但用十度對果名便。以別教義多以十度對於十地。故亦依此以申今意。立此意者。亦恐後人不曉經論對果高低不識別教名通之意。次此皆下謙退推功。次問者。三乘共位借義已成。別立菩薩恐無誠證。次答意者。經論各有兩處明文。意並獨語菩薩智斷。初引大論三處焦炷者。意引干慧別在菩薩斷惑之位。若共二乘不名初焰。初焰即是斷位故也。論別立菩薩故以初地而為斷位。故大論七十八燈炷品云。十地有二。一菩薩初地為初焰。二聲聞見地為初焰。若獨菩薩地即歡喜地為初焰。論文既以菩薩初地而為初焰。故今取之以為況釋。于共伏道尚得以為菩薩初焰。今但退取共斷位者。為獨菩薩初焰。有何不可。故

【現代漢語翻譯】現代漢語譯本『斷惑不入地故』：因為斷除迷惑后，並未進入（菩薩）地位的緣故。『四別名名通菩薩位者』：這四種不同的名稱也通用於菩薩的果位，這是單單就菩薩而言的。『此單約菩薩故。修觀斷見不定。如此下』：這裡只針對菩薩，通過修習觀行來斷除見惑，但斷除的程度並不確定，就像下面要說的那樣。『略以菩薩斷見之位。斥前舊師三地四地斷見義也』：這裡簡略地以菩薩斷除見惑的果位，來駁斥之前舊師所說的三地、四地斷除見惑的說法。『薄即去菩薩斷思位』：『薄』指的是去除菩薩斷除思惑的果位。『舊云下重序舊師六七兩地為斷思位』：舊說下面重新敘述舊師認為六地、七地是斷除思惑的果位。『但六地下今家難也。先難六地。六地離欲。止離欲惑。如何即云與羅漢齊』：但是，就六地而言，我們現在很難認同。首先質疑六地，六地是離欲地，只是離開了欲界的迷惑，怎麼能說和阿羅漢相等呢？『次縱云。縱帶三果行四果向。餘一品在亦名為向。如何復得與羅漢齊』：其次，即使退一步說，縱然帶著三果的修行，趨向四果，還剩下一品沒有斷除，也只能稱為『向』，怎麼又能和阿羅漢相等呢？『若七地下次難第七地。若最後品盡名第七者。此則可然。前六地中既但名離欲將向來屬果。初禪初品亦屬已辨。斷初一品實未辦故。故亦不可與羅漢齊』：如果是七地，接下來質疑第七地。如果說斷盡最後一品才稱為第七地，這還可以接受。但前面的六地只是稱為離欲，將趨向四果的修行歸屬於果位，初禪的第一品也屬於已經辨明的。因為實際上並沒有斷除初禪的第一品，所以也不可以和阿羅漢相等。『今若下。今為申之則不取通十地之名。但用十度對果名便。以別教義多以十度對於十地。故亦依此以申今意』：現在如果往下說，就不採用通於十地的名稱，只是用十度來對應果位的名稱，這樣比較方便。因為別教的教義大多用十度來對應十地，所以也依照這個來闡述現在的意思。『立此意者。亦恐後人不曉經論對果高低不識別教名通之意』：樹立這個意思，也是恐怕後人不明白經論中對於果位高低的對應關係，不瞭解別教名稱通用的含義。『次此皆下謙退推功。次問者。三乘共位借義已成。別立菩薩恐無誠證』：接下來是謙虛地推讓功勞。接下來提問的人說，三乘共有的果位，借用其含義已經成立，另外設立菩薩的果位，恐怕沒有真實的證據。『次答意者。經論各有兩處明文。意並獨語菩薩智斷。初引大論三處焦炷者。意引干慧別在菩薩斷惑之位。若共二乘不名初焰。初焰即是斷位故也。論別立菩薩故以初地而為斷位。故大論七十八燈炷品云。十地有二。一菩薩初地為初焰。二聲聞見地為初焰。若獨菩薩地即歡喜地為初焰。論文既以菩薩初地而為初焰。故今取之以為況釋。于共伏道尚得以為菩薩初焰。今但退取共斷位者。為獨菩薩初焰。有何不可。故』：接下來回答的人說，經論中各有兩處明確的文字，意思是隻針對菩薩的智慧和斷惑。首先引用《大智度論》中三處焦炷的例子，意思是引用干慧，特別在於菩薩斷除迷惑的果位。如果和二乘共有，就不能稱為初焰。初焰就是斷惑的果位。論中特別設立菩薩，所以用初地作為斷惑的果位。所以《大智度論》第七十八品《燈炷品》說：『十地有兩種，一是菩薩的初地為初焰，二是聲聞的見地為初焰。』如果單單是菩薩的地，就是歡喜地為初焰。論文既然以菩薩的初地作為初焰，所以現在取這個例子來比況解釋。在共有的伏道中，尚且可以認為是菩薩的初焰，現在只是退一步取共有的斷惑果位，作為單獨菩薩的初焰，有什麼不可以呢？所以。

【English Translation】 English version 'Duan Huo Bu Ru Di Gu' (斷惑不入地故): Because after severing delusions, one has not entered the (Bodhisattva) stage. 'Si Bie Ming Ming Tong Pusa Wei Zhe' (四別名名通菩薩位者): These four different names are also commonly used for the Bodhisattva's stages; this is specifically regarding Bodhisattvas. 'Ci Dan Yue Pusa Gu. Xiu Guan Duan Jian Bu Ding. Ru Ci Xia' (此單約菩薩故。修觀斷見不定。如此下): Here, it is only directed at Bodhisattvas. Through cultivating contemplation to sever the view delusions, but the degree of severance is uncertain, just as will be discussed below. 'Lue Yi Pusa Duan Jian Zhi Wei. Chi Qian Jiu Shi San Di Si Di Duan Jian Yi Ye' (略以菩薩斷見之位。斥前舊師三地四地斷見義也): Here, the stage of a Bodhisattva severing view delusions is briefly used to refute the old teachers' previous claims that view delusions are severed at the Third or Fourth Ground. 'Bo Ji Qu Pusa Duan Si Wei' (薄即去菩薩斷思位): 'Bo' refers to removing the stage of a Bodhisattva severing thought delusions. 'Jiu Yun Xia Chong Xu Jiu Shi Liu Qi Liang Di Wei Duan Si Wei' (舊云下重序舊師六七兩地為斷思位): The old teachings below re-narrate the old teachers' view that the Sixth and Seventh Grounds are the stages for severing thought delusions. 'Dan Liu Di Xia Jin Jia Nan Ye. Xian Nan Liu Di. Liu Di Li Yu. Zhi Li Yu Huo. Ru He Ji Yun Yu Luohan Qi' (但六地下今家難也。先難六地。六地離欲。止離欲惑。如何即云與羅漢齊): However, regarding the Sixth Ground, it is difficult for us to agree now. First, question the Sixth Ground. The Sixth Ground is the Ground of Detachment, only detached from the delusions of the desire realm. How can it be said to be equal to an Arhat? 'Ci Zong Yun. Zong Dai San Guo Xing Si Guo Xiang. Yu Yi Pin Zai Yi Ming Wei Xiang. Ru He Fu De Yu Luohan Qi' (次縱云。縱帶三果行四果向。餘一品在亦名為向。如何復得與羅漢齊): Secondly, even if we concede, even if carrying the practice of the Three Fruits, heading towards the Fourth Fruit, with one more category remaining, it can only be called 'heading towards'. How can it be equal to an Arhat? 'Ruo Qi Di Xia Ci Nan Qi Di. Ruo Zui Hou Pin Jin Ming Qi Di Zhe. Ci Ze Ke Ran. Qian Liu Di Zhong Ji Dan Ming Li Yu Jiang Xiang Lai Shu Guo. Chu Chan Chu Pin Yi Shu Yi Bian. Duan Chu Yi Pin Shi Wei Ban Gu. Gu Yi Bu Ke Yu Luohan Qi' (若七地下次難第七地。若最後品盡名第七者。此則可然。前六地中既但名離欲將向來屬果。初禪初品亦屬已辨。斷初一品實未辦故。故亦不可與羅漢齊): If it is the Seventh Ground, next question the Seventh Ground. If it is said that only when the last category is exhausted is it called the Seventh Ground, then this is acceptable. But the previous Six Grounds are only called Detachment, attributing the heading towards to the stage of fruition. The first category of the First Dhyana also belongs to what has already been distinguished. Because the first category of the First Dhyana has not actually been severed, therefore it cannot be equal to an Arhat. 'Jin Ruo Xia. Jin Wei Shen Zhi Ze Bu Qu Tong Shi Di Zhi Ming. Dan Yong Shi Du Dui Guo Ming Bian. Yi Bie Jiao Yi Duo Yi Shi Du Dui Yu Shi Di. Gu Yi Yi Ci Yi Shen Jin Yi' (今若下。今為申之則不取通十地之名。但用十度對果名便。以別教義多以十度對於十地。故亦依此以申今意): Now, if we continue below, we will not adopt the name that is common to the Ten Grounds, but simply use the Ten Perfections to correspond to the names of the stages of fruition, which is more convenient. Because the teachings of the Distinct Teaching mostly use the Ten Perfections to correspond to the Ten Grounds, so we also rely on this to elaborate on the present meaning. 'Li Ci Yi Zhe. Yi Kong Hou Ren Bu Xiao Jing Lun Dui Guo Gao Di Bu Shi Bie Jiao Ming Tong Zhi Yi' (立此意者。亦恐後人不曉經論對果高低不識別教名通之意): Establishing this meaning is also to prevent later people from not understanding the correspondence between the high and low stages of fruition in the sutras and treatises, and not understanding the meaning of the common use of the names of the Distinct Teaching. 'Ci Ci Jie Xia Qian Tui Tui Gong. Ci Wen Zhe. San Cheng Gong Wei Jie Yi Yi Cheng. Bie Li Pusa Kong Wu Cheng Zheng' (次此皆下謙退推功。次問者。三乘共位借義已成。別立菩薩恐無誠證): Next is humbly declining credit. Next, the questioner says, the stages shared by the Three Vehicles, borrowing their meaning has already been established. Establishing separate Bodhisattva stages, I fear there is no real evidence. 'Ci Da Yi Zhe. Jing Lun Ge You Liang Chu Ming Wen. Yi Bing Du Yu Pusa Zhi Duan. Chu Yin Da Lun San Chu Jiao Zhu Zhe. Yi Yin Gan Hui Bie Zai Pusa Duan Huo Zhi Wei. Ruo Gong Er Cheng Bu Ming Chu Yan. Chu Yan Ji Shi Duan Wei Gu Ye. Lun Bie Li Pusa Gu Yi Chu Di Er Wei Duan Wei. Gu Da Lun Qi Shi Ba Deng Zhu Pin Yun. Shi Di You Er. Yi Pusa Chu Di Wei Chu Yan. Er Sheng Wen Jian Di Wei Chu Yan. Ruo Du Pusa Di Ji Huan Xi Di Wei Chu Yan. Lun Wen Ji Yi Pusa Chu Di Er Wei Chu Yan. Gu Jin Qu Zhi Yi Wei Kuang Shi. Yu Gong Fu Dao Shang De Yi Wei Pusa Chu Yan. Jin Dan Tui Qu Gong Duan Wei Zhe. Wei Du Pusa Chu Yan. You He Bu Ke. Gu' (次答意者。經論各有兩處明文。意並獨語菩薩智斷。初引大論三處焦炷者。意引干慧別在菩薩斷惑之位。若共二乘不名初焰。初焰即是斷位故也。論別立菩薩故以初地而為斷位。故大論七十八燈炷品云。十地有二。一菩薩初地為初焰。二聲聞見地為初焰。若獨菩薩地即歡喜地為初焰。論文既以菩薩初地而為初焰。故今取之以為況釋。于共伏道尚得以為菩薩初焰。今但退取共斷位者。為獨菩薩初焰。有何不可。故): Next, the answerer says, there are two clear passages in each of the sutras and treatises, meaning they are only directed at the wisdom and severance of delusions of Bodhisattvas. First, citing the example of the three burning wicks in the Mahaprajnaparamita-sastra (大智度論), the meaning is to cite dry wisdom, which is especially in the stage of a Bodhisattva severing delusions. If it is shared with the Two Vehicles, it cannot be called the First Flame. The First Flame is the stage of severance. The sastra especially establishes Bodhisattvas, so it uses the First Ground as the stage of severance. Therefore, the 78th chapter, 'Lamp Wick Chapter' of the Mahaprajnaparamita-sastra says: 'There are two types of Ten Grounds. One is the First Ground of the Bodhisattva as the First Flame, and the other is the View Ground of the Sravaka as the First Flame.' If it is solely the Bodhisattva Ground, then it is the Joyful Ground as the First Flame. Since the text of the sastra uses the First Ground of the Bodhisattva as the First Flame, we now take this example to illustrate and explain. In the shared stage of subjugation, it can still be considered the Bodhisattva's First Flame. Now, we are only retreating to take the shared stage of severance as the Bodhisattva's exclusive First Flame. What is impossible about that? Therefore.

知此文別判通教菩薩位也。下文自有獨菩薩位。即別菩薩位也。所言三種菩薩者。即共地菩薩中根之人。亦同二乘三四地斷。又大品下次引大品況釋也。第十佛地尚名菩薩。況前諸位無菩薩耶。故云豈得無中及以初耶。言鄰極者。以別佛地過十地故。今借別名乃云十地鄰極故也。若無下重引大品。從初地來。皆云菩薩修治地業。故大品云。初十。二有八。三五。四有十。五十二。六六。七二十。八五。九十二。十佛(今略為頌)彼文一一具列釋之。當知此亦獨開菩薩。次引大論。于菩薩邊別得忍名乃至遊戲神通等名。故知此名別屬菩薩。大品忍名亦復如是。如此下正申今意。依向所引尚得別開菩薩地位。準此以為借別名通。別對菩薩何咎。次問者。斷欲九品那制兩果。答意者。聖制果名休息疲怠。散地惑重名為多難。恐為難退立兩果名。次問者。凡禪為治散。欲散既多應多立治。答意者。禪從地立定散相違。豈可於欲而多立禪。次問意者。前別為菩薩立忍名者。六七地前所有智斷與二乘同。何故菩薩別立忍稱。答中有三義故菩薩名忍。初引十五十六心例。如十五心。雖已有於七智八忍。未入果位故道比忍猶名為因。菩薩雖斷諸地見思習未盡故。位未滿故。故但名忍。餘二意可見。次約別教破思假者。前借別名但顯通義

。今正在別復顯豎義。故次明之。問。開章之初不列別圓。何故至此便釋別圓。答。但論空位正在藏通。為顯通義更借別名。若論始終豎義似別。若論文旨須知圓融。故於此中明別圓位。言十行出假不復關前者。此中豎意從假入空。故別十行不關前空。但列藏通意在於此。故顯體中雲。若論三人則有諸位大小。次圓位中。但云八信至第十信斷習盡者。習通界外塵沙無明。例亦應云不復關前。此不云者。從初已來三諦圓修。與次第義永不相關。此論粗惑任運斷處與次第齊。是故不須云不相關。引華嚴者。恐人不了粗惑先除。初證初住卻望十信故云界內習盡。次華嚴下證初住位。近代釋義地前咸伏。云何銷通住過牟尼。此是第二番示文圓旨。云何下釋華嚴意。初文略釋。若爾下徴難。既有菩薩過佛。豈無聲聞過菩薩耶。然以下答。佛道屬於別圓地住。尚能過於藏通牟尼。灼然過於藏通菩薩。此約當分作此比決。複次下辨同異。同斷見思得名功用。巧拙不同。此雖辨前破思假位智用各別。亦是遙判諸經論中智斷異同。初文且列四教斷思智用各別。次若言下判向所辨同異文也。初文是當通教三乘自相比望。次若言下即以別圓菩薩比望。通藏二乘同斷見思而智各異。亦可云智斷俱異。即是通教不斷別惑。此中未論斷于別惑。故不

【現代漢語翻譯】現在正在另外顯明豎立的義理，所以接著說明它。問：開篇之初沒有列出別教和圓教，為什麼到這裡才解釋別教和圓教？答：只論空位，正在藏教和通教中，爲了顯明通教的義理，更借用別教的名稱。如果論述從始至終的豎立義理，似乎是別教。如果論述文章的旨意，必須知道圓融。所以在這裡說明別教和圓教的位次。說『十行出假不復關前』，這裡豎立的意義是從假入空，所以別教的十行不關涉前面的空。只是列出藏教和通教的意義就在於此。所以在顯體中說：『如果論三人，則有各位的大小。』其次，在圓教的位次中，只說『八信到第十信斷習盡』，習氣包括界外塵沙惑和無明惑，按照慣例也應該說『不復關前』。這裡沒有這樣說，是因為從一開始就三諦圓融地修習，與次第的義理永遠不相關聯。這裡論述粗重的惑業在自然斷除的地方與次第相同，所以不需要說不相關聯。引用《華嚴經》，是恐怕人們不瞭解粗重的惑業先被去除，初證初住卻輕視十信，所以說界內習氣斷盡。其次，《華嚴經》下證明初住位。近代解釋義理，認為地前菩薩全部降伏，怎麼能銷融貫通初住超過釋迦牟尼佛（Muni）？這是第二次顯示文章的圓融旨意。『云何下』解釋《華嚴經》的意義，初文是簡略的解釋。『若爾下』提出疑問，既然有菩薩超過佛，難道沒有聲聞超過菩薩嗎？『然以下』回答，佛道屬於別教和圓教的地住位，尚且能超過藏教和通教的釋迦牟尼佛（Muni），當然超過藏教和通教的菩薩。這是按照各自的本分作這樣的比較和決斷。『複次下』辨別相同和不同。相同之處在於斷除見思惑而得到功用，巧妙和笨拙不同。這裡雖然辨別了前面破除思惑的假位智用各自不同，也是遙遠地判斷諸經論中智慧和斷惑的異同。初文且列出四教斷除思惑的智用各自不同。『次若言下』判斷先前所辨別的同異文。初文是當通教的三乘自己相互比較。『次若言下』就是用別教和圓教的菩薩比照通教和藏教的二乘，他們共同斷除見思惑而智慧各自不同。也可以說智慧和斷惑都不同，就是通教不斷除別教的惑業。這裡沒有論述斷除別教的惑業，所以不。

【English Translation】 Now, we are further clarifying the meaning of the vertical establishment, so we proceed to explain it. Question: At the beginning of the chapter, the Separate Teaching (biejiao) and Perfect Teaching (yuanjiao) were not listed. Why are the Separate Teaching and Perfect Teaching explained here? Answer: Only discussing the position of emptiness is within the Tripitaka Teaching (zangjiao) and Common Teaching (tongjiao). To clarify the meaning of the Common Teaching, we further borrow the name of the Separate Teaching. If discussing the vertical meaning from beginning to end, it seems to be the Separate Teaching. If discussing the intent of the text, one must understand the perfect harmony. Therefore, we explain the positions of the Separate Teaching and Perfect Teaching here. Saying 'The Ten Practices (shixing) emerge from the provisional and are no longer related to the previous' means that the vertical meaning here is from entering emptiness through the provisional. Therefore, the Ten Practices of the Separate Teaching are not related to the previous emptiness. Only listing the meaning of the Tripitaka Teaching and Common Teaching is for this purpose. Therefore, in the manifestation of the substance, it is said: 'If discussing the three vehicles, then there are various positions of size.' Secondly, in the position of the Perfect Teaching, it only says 'The Eight Faiths (baxin) to the Tenth Faith (shixin) sever all habits.' Habits include dust and sand delusions (chenshahuowo) and ignorance (wuming) beyond the realms. According to convention, it should also be said 'no longer related to the previous.' The reason why it is not said here is that from the beginning, the three truths are cultivated perfectly and harmoniously, and are never related to the meaning of sequence. Here, the discussion of coarse delusions is the same as the sequence in the place where they are naturally severed, so there is no need to say that they are not related. Quoting the Avatamsaka Sutra (Huayan Jing) is to prevent people from not understanding that coarse delusions are removed first, and the initial realization of the Initial Abiding (chuzhu) looks down upon the Ten Faiths, so it is said that habits within the realms are exhausted. Secondly, below the Avatamsaka Sutra, it proves the position of the Initial Abiding. Modern interpretations of the meaning consider that all Bodhisattvas before the grounds are subdued. How can the Initial Abiding be melted and connected to surpass Shakyamuni Buddha (Muni)? This is the second time showing the perfect intent of the text. 'Below, how' explains the meaning of the Avatamsaka Sutra. The initial text is a brief explanation. 'Below, if so' raises a question. Since there are Bodhisattvas who surpass the Buddha, are there no Arhats who surpass the Bodhisattvas? 'Below, however' answers that the Buddha path belongs to the ground of the Separate Teaching and Perfect Teaching, and can still surpass Shakyamuni Buddha (Muni) of the Tripitaka Teaching and Common Teaching, and of course surpasses the Bodhisattvas of the Tripitaka Teaching and Common Teaching. This is making such a comparison and decision according to their respective duties. 'Below, furthermore' distinguishes the similarities and differences. The similarity lies in severing the delusions of views and thoughts (jianhuo and sihuo) and obtaining merit, but the skill and clumsiness are different. Although it distinguishes the different wisdom and functions of the provisional positions of breaking through thoughts in the front, it also remotely judges the differences and similarities between wisdom and severance in various sutras and treatises. The initial text lists the different wisdom and functions of the four teachings in severing the delusions of thoughts. 'Next, if saying below' judges the text of similarities and differences that were previously distinguished. The initial text is the three vehicles of the Common Teaching comparing each other. 'Next, if saying below' is comparing the Bodhisattvas of the Separate Teaching and Perfect Teaching with the two vehicles of the Common Teaching and Tripitaka Teaching. They jointly sever the delusions of views and thoughts, but their wisdom is different. It can also be said that both wisdom and severance are different, which means that the Common Teaching does not sever the delusions of the Separate Teaching. Here, there is no discussion of severing the delusions of the Separate Teaching, so it does not.

論也。又通三乘自相望者。亦可云智同斷異。習有盡與不盡異也。次問下料簡超果等四。初問可解。答中初明有超。雖不下明果雖超而品數不失。如神通人及常人行遲疾不同。豈無里數。次問者。夫論超者。應是利根。身子利根何不超耶。初聞三諦但得初果。答中言七日或十五日者。大論三十八云。身子見舅與佛論議。有云。聞頞鞞說三諦。或云。經七日。或云。經十五日得無學果。阿難為侍者者。大論云。佛求侍者心在阿難。如東日照西壁。至結集時至法會中。迦葉訶云。汝如驢入馬群。阿難聞已。于閑靜處精勤修習。未得無學。放身欲臥將頭就枕。未至枕間得阿羅漢。故知爾前非無智力。以阿羅漢不合為侍。故不取證。如羅什入天竺。國人敬重以沙彌五人為侍。據此降佛已還。並不應以大僧為侍。通教菩薩下一往且明不超之義。故云亦應有超。菩薩無不荷負眾生故不論超。論超自約人行不同思假不得不破故也。超果下四種論超。言本斷者。本在外道修世禪時已斷思惑。名為本斷。隨本時斷品數多少。故使於今入十六心超果不同。本得非想即是已斷下八地思。至十六心應名阿羅漢向。但名那含者。以凡地時用有漏智智力弱故但名那含。得那含時此十六心起無漏得替前有漏。名印持定。本得初禪至二三四。比說可知。

【現代漢語翻譯】這是關於『論』的解釋。另外，如果從三乘（Sravakayana，Pratyekabuddhayana，Bodhisattvayana）相互比較的角度來看，也可以說『智同斷異』（智慧相同，斷惑不同），這是因為『習』（習氣）有盡與不盡的差別。接下來討論『料簡超果等四』（四種關於超越果位的辨析）。首先提出的問題是可以理解的。回答中首先說明存在『超』（超越）。雖然沒有明確說明果位，但即使超越，品數也不會缺失。就像神通之人與普通人行走速度不同，難道就沒有路程的差別嗎？接下來提出的問題是：如果說『超』，那麼應該是利根之人。舍利弗（Sariputra）是利根之人，為什麼沒有超越呢？他最初聽聞三諦（關於苦、集、滅的真理）時，只證得了初果（須陀洹）。回答中說七日或十五日，根據《大智度論》第三十八卷記載，舍利弗見到舅舅與佛陀辯論，有人說，他聽聞頞鞞（Assaji）宣說三諦，或者說，經過七日，或者說，經過十五日，證得了無學果（阿羅漢）。阿難（Ananda）作為侍者，根據《大智度論》記載，佛陀尋找侍者時，心中屬意阿難，就像太陽照耀西墻。到了結集經典時，在法會中，迦葉（Kasyapa）呵斥說：『你就像驢進入馬群。』阿難聽聞后，在閑靜之處精勤修習，尚未證得無學果，放鬆身體想要睡覺，頭將要碰到枕頭時，證得了阿羅漢。由此可知，在此之前他並非沒有智慧力量，只是因為阿羅漢不適合做侍者，所以沒有取證。就像鳩摩羅什（Kumarajiva）進入天竺（India），國王敬重他，用五位沙彌作為侍者。根據這個例子，佛陀降伏外道之後，就不應該用大僧作為侍者。通教菩薩（Bodhisattva of the Common Teaching）一般情況下說明不超越的含義，所以說『亦應有超』（也應該有超越）。菩薩沒有不肩負眾生的，所以不討論超越。討論超越只是就個人修行不同而言，思惑不破就不得不超越。關於『超果』（超越果位）有四種討論。『本斷』（原本斷除）是指原本在外道修行世間禪定時，已經斷除了思惑，稱為『本斷』。根據原本斷除的品數多少，導致如今進入十六心（十六個剎那的心念）時超越果位不同。『本得非想』（原本證得非想非非想處定）就是已經斷除了下八地的思惑。到了十六心時，應該稱為阿羅漢向（趨向阿羅漢果位），但只稱為那含（Anagamin），是因為凡夫地時使用有漏智慧，智力薄弱，所以只稱為那含。證得那含時，這十六心生起無漏智慧，代替之前的有漏智慧，稱為『印持定』（印證和保持的禪定）。『本得初禪至二三四』（原本證得初禪乃至二禪、三禪、四禪），可以比照上述說法來理解。

【English Translation】 This is an explanation of 'Treatise'. Furthermore, from the perspective of comparing the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) with each other, it can also be said that 'Wisdom is the same, but severance is different,' because there is a difference in whether 'Habits' (habitual tendencies) are exhausted or not. Next, we will discuss 'Four Distinctions Regarding Transcending Fruition'. The first question raised is understandable. The answer first clarifies that 'transcendence' exists. Although it does not explicitly state the fruition, even if there is transcendence, the number of grades will not be lost. Just as the speed of walking differs between those with supernatural powers and ordinary people, is there no difference in the number of miles? The next question raised is: If we talk about 'transcendence', then it should be a person with sharp faculties. Sariputra (Sariputra) is a person with sharp faculties, so why didn't he transcend? When he first heard the Three Truths (truths about suffering, accumulation, and cessation), he only attained the first fruition (Sotapanna). The answer says seven days or fifteen days. According to the thirty-eighth volume of the Mahaprajnaparamita Sastra, Sariputra saw his uncle debating with the Buddha. Some say that he heard Assaji (Assaji) expounding the Three Truths, or that after seven days, or that after fifteen days, he attained the fruition of no more learning (Arhat). Ananda (Ananda) as an attendant, according to the Mahaprajnaparamita Sastra, when the Buddha was looking for an attendant, his heart was set on Ananda, just like the sun shining on the west wall. When it came to the compilation of the scriptures, in the Dharma assembly, Kasyapa (Kasyapa) scolded: 'You are like a donkey entering a herd of horses.' After hearing this, Ananda diligently practiced in a quiet place, and before attaining the fruition of no more learning, he relaxed his body and wanted to sleep, and when his head was about to touch the pillow, he attained Arhatship. From this, it can be known that he did not lack the power of wisdom before this, but because an Arhat is not suitable to be an attendant, he did not take the attainment. Just like Kumarajiva (Kumarajiva) entered India (India), the king respected him and used five Sramaneras as attendants. According to this example, after the Buddha subdued the heretics, great monks should not be used as attendants. Generally speaking, the Bodhisattva of the Common Teaching (Bodhisattva of the Common Teaching) explains the meaning of non-transcendence, so it is said that 'there should also be transcendence'. Bodhisattvas do not fail to shoulder the burden of sentient beings, so transcendence is not discussed. Discussing transcendence only refers to the differences in individual practice, and if the delusions of thought are not broken, one has to transcend. There are four discussions about 'Transcending Fruition'. 'Originally Severed' refers to originally severing the delusions of thought when practicing worldly meditation in external paths, which is called 'Originally Severed'. According to the number of grades originally severed, it causes different transcendence of fruition when entering the sixteen minds (sixteen moments of thought) now. 'Originally Attained the State of Neither Perception Nor Non-Perception' is to have already severed the delusions of thought in the lower eight realms. When it comes to the sixteen minds, it should be called Arhat-oriented (tending towards the Arhat fruition), but it is only called Anagamin (Anagamin), because when in the realm of ordinary beings, one uses defiled wisdom, and the power of wisdom is weak, so it is only called Anagamin. When Anagami is attained, these sixteen minds give rise to undefiled wisdom, replacing the previous defiled wisdom, which is called 'Samadhi of Confirmation and Maintenance'. 'Originally Attained the First Dhyana to the Second, Third, and Fourth Dhyanas' can be understood by analogy to the above statements.

欲界九品隨以世智斷之多少者。若本斷九今名三向。若七八品得名二果。斷六品等名二果向。斷五四等但名初果。不同次斷意如向說。或三兩品名家家者。應云三四品。或恐文誤。或婆沙不同。善來者如第四說。正習盡者只是三藏佛耳。圓人云最超者。問。前云荷負是故不超。云何不同。答。此言超者。以圓望別故得超名。故引瓔珞證超不超。彼本業經敬首菩薩白佛言。諸佛菩薩以大方便平等大慧照諸法界。為頓等覺為漸漸覺。佛言。我昔法會有一億八千無垢大士。即於法會達法性源頓覺無二。一切諸法皆一合相。各於十方說此瓔珞。大眾皆見一億八千頓覺如來。故知彼經唯有頓覺。玄文第五判為初住。龍女亦爾。併名頓覺。言無垢者。且約六即以明無垢。凈名者。雖成佛道。明初住超。行菩薩道。此即不超。實相理下即第四句。

○三四門料簡者。初文者明須門意。為通理故故十六門並破見思。今明入空破見思竟。應須更簡能入之門。為是義故須明諸門。諸門雖即俱有智斷有次不次。見思並障故須明門。若即門通中是今文正意。餘三能所為顯圓極。彼此乃成一十六門觀於是思。又若識諸門。觀諸經論冷然可見。以諸經論不出十六故也。初釋三藏四門。初明有門中。初引論起觀。如此下用觀破惑。鹿苑下明得益

【現代漢語翻譯】對於欲界九品煩惱，根據用世間智慧斷除的多少來劃分：如果原本斷除了九品煩惱，現在稱為三向（Srotapannassa-phala-pratipannaka，入流果向）。如果斷除了七八品煩惱，則被稱為二果（Sakadagamiphala，一來果）。斷除了六品等煩惱，稱為二果向（Sakadagamiphala-pratipannaka，一來果向）。斷除了五四等品煩惱，只能稱為初果（Sotapanna，入流果）。這與依次斷除的含義不同，如前所述。或者斷除了三兩品煩惱，被稱為家家者（ekabijin，一種子）。應該說是斷除了三四品煩惱。或許是文字錯誤，或者不同論書的說法不同。『善來』的含義如第四部分所說。『正習盡』只是指三藏佛（Tipitaka-buddha，通達三藏的佛）而言。圓教的人說這是最超勝的。問：前面說『荷負』所以不超勝，為什麼這裡又說不同呢？答：這裡說的超勝，是以圓教的視角來看待別教，所以才得到超勝的名稱。所以引用《瓔珞經》來證明超勝與不超勝。那部《本業經》中，敬首菩薩問佛說：諸佛菩薩以大方便平等大慧照耀諸法界，是頓悟還是漸悟？佛說：我過去法會中有一億八千無垢大士，他們就在法會上通達法性之源，頓悟無二，一切諸法都是一合相。他們各自在十方世界宣說這部《瓔珞經》，大眾都見到一億八千頓悟如來。所以知道那部經只有頓悟。玄文第五判為初住（prathama-bhumi，菩薩十地之初地）。龍女也是如此，都被稱為頓悟。說『無垢』，暫且從六即（liu ji，六種相似的階位）來闡明無垢。凈名（Vimalakirti，維摩詰）雖然成就佛道，但明示初住的超勝，行菩薩道，這就不超勝。實相理下即第四句。關於三四門料簡：首先，『文者』闡明必須設立『門』的意義，爲了通達真理，所以十六門都破除見思惑。現在說明進入空門后破除了見思惑，應該進一步簡擇能夠進入的門。因為這個緣故，必須闡明諸門。諸門雖然同時具有智慧和斷惑，有次第和不次第之分，但見思惑都是障礙，所以必須闡明門。如果即門通中，這是本文的正意。其餘三門（能、所）是爲了彰顯圓教的極致。彼此才能成就十六門觀，因此要思考。又如果認識了諸門，閱讀諸經論就能清晰明瞭，因為諸經論都離不開這十六門。首先解釋三藏的四門。首先闡明有門中，首先引用論書來發起觀想。『如此下』是用觀想來破除迷惑。『鹿苑下』說明獲得的利益。

【English Translation】 Regarding the nine grades of desire realm afflictions, they are classified according to the amount of worldly wisdom used to sever them: If one originally severed all nine grades, they are now called 'Srotapannassa-phala-pratipannaka' (stream-enterer aspirant). If one severed seven or eight grades, they are called 'Sakadagamiphala' (once-returner). Severing six grades, etc., is called 'Sakadagamiphala-pratipannaka' (once-returner aspirant). Severing five or four grades, etc., is only called 'Sotapanna' (stream-enterer). This is different from severing them sequentially, as explained before. Or severing three or two grades is called 'ekabijin' (one-seed). It should be said severing three or four grades. Perhaps it is a textual error, or different treatises have different sayings. The meaning of 'welcome' is as explained in the fourth part. 'Completely exhausting correct practice' only refers to the 'Tipitaka-buddha' (Buddha who has mastered the three baskets). The perfect teaching people say this is the most transcendent. Question: Earlier it was said 'bearing the burden' so not transcendent, why is it different here? Answer: The transcendence spoken of here is from the perspective of the perfect teaching looking at the distinct teaching, so it gets the name of transcendence. Therefore, the 'Ingraking' (Garland Sutra) is cited to prove transcendence and non-transcendence. In that 'Benyejing' (Fundamental Karma Sutra), Respectful Head Bodhisattva asked the Buddha: Buddhas and Bodhisattvas illuminate all dharma realms with great expedient equal great wisdom, is it sudden enlightenment or gradual enlightenment? The Buddha said: In my past dharma assembly, there were one hundred and eighty million stainless great beings, they attained the source of dharma nature in the dharma assembly, suddenly enlightened to non-duality, all dharmas are a single unified aspect. They each proclaimed this 'Ingraking' in the ten directions, and the assembly all saw one hundred and eighty million suddenly enlightened Tathagatas. Therefore, it is known that that sutra only has sudden enlightenment. Xuanwen fifth judges it as 'prathama-bhumi' (first stage of the ten bhumis). The Dragon Girl is also like this, both are called sudden enlightenment. Saying 'stainless' is temporarily explaining stainlessness from the six identities. 'Vimalakirti' (Pure Name) although achieving Buddhahood, clearly shows the transcendence of the first stage, practicing the Bodhisattva path, this is not transcendent. The reality principle below is the fourth sentence. Regarding the three four-door distinctions: First, 'Wen Zhe' clarifies the meaning of necessarily establishing 'doors', in order to penetrate the truth, so the sixteen doors all break through the delusions of views and thoughts. Now it is explained that after entering the empty door, the delusions of views and thoughts have been broken through, and it is necessary to further select the doors that can be entered. Because of this reason, it is necessary to clarify the doors. Although the doors simultaneously have wisdom and severance of delusions, and there are differences in order and non-order, the delusions of views and thoughts are all obstacles, so it is necessary to clarify the doors. If the door is immediately connected, this is the main meaning of this text. The remaining three doors (ability, object) are to highlight the ultimate of the perfect teaching. Each other can achieve the sixteen-door contemplation, therefore, it is necessary to think. Also, if one recognizes the doors, reading the sutras and treatises will be clear and understandable, because the sutras and treatises cannot be separated from these sixteen doors. First, explain the four doors of the Tripitaka. First, clarify the existence door, first cite the treatise to initiate contemplation. 'Rushi Xia' is using contemplation to break through confusion. 'Luyuan Xia' explains the benefits obtained.

之人。言俱鄰五人者。謂陳如頞鞞跋提十力迦葉拘利太子。佛初成道欲度二仙。以初出家於二仙所習世間定。欲報往恩故欲先度。空聲報曰。二仙已死。次思度五人往到其所。五人立制。佛到制破。五人恭敬為敷具等聞法得道閻浮提中五人得道。最在一切人天之前。並是有門之力故也。又頞鞞說三諦者。如論偈曰。一切眾生智唯除佛世尊。欲比舍利弗。智慧及多聞。於十六分中。猶尚不及一。因見頞鞞威儀庠序而就問之。汝師是誰。誰之弟子。頞鞞答曰。悉達太子捨生老病死出家修道得三菩提。是吾師也。身子又問。師說何法。答。我年尚幼稚。學戒日初淺。豈能演至真廣說第一義。身子言。略說其要。頞鞞曰。諸法從緣生。是法說因緣。是法緣及盡。我師如是說。身子聞已而得初果。初頞鞞晨出佛已告之。今日所見必是利人。應略說法。是故略說四諦中三。諸法從緣生苦諦也。是法說因緣集諦也。是法緣及盡滅諦也。身子聞已還其所止。目連見之先起迎逆而謂之曰。汝得甘露應可共嘗。身子便為如聞而說。目連聞之亦得初果。二人見佛。佛命善來並得羅漢。千二百人者。三迦葉千人。優樓迦葉五百。二弟各二百五十。目連身子二百五十。今文闕五十。大論問曰。此諸比丘何故常隨世尊。答。如病者得差常隨大醫。如

【現代漢語翻譯】現代漢語譯本這些人指的是俱鄰五人，即陳如（Ajnata Kaundinya，最初的五比丘之一）、頞鞞（Asvajit，五比丘之一）、跋提（Bhadrika，五比丘之一）、十力迦葉（Dasabala Kasyapa，迦葉三兄弟之一）和拘利太子（Kumarakaśyapa，五比丘之一）。佛陀最初成道后想度化兩位仙人，因為他最初出家時曾在兩位仙人那裡學習世間禪定，想報答過去的恩情，所以想先度化他們。但空中的聲音告知說，兩位仙人已經去世。於是佛陀想到度化五人，便前往他們所在之處。五人之前立下規矩，佛陀到來時不要理睬。但佛陀到來時，規矩被打破。五人恭敬地為佛陀鋪設座位等，聽聞佛法后證得道果。在閻浮提（Jambudvipa，我們所居住的世界）中，這五人是最早證得道果的，都是因為有門之力（duhkha-dvara-bala，通過苦難之門獲得的力量）的緣故。還有，頞鞞（Asvajit）所說的三諦（tri-satya，三個真諦），如論偈所說：『一切眾生的智慧，唯有佛世尊才能超越。想與舍利弗（Sariputra，佛陀十大弟子之一，智慧第一）相比，他的智慧和博學，連舍利弗的十六分之一都比不上。』因為看到頞鞞（Asvajit）威儀莊嚴有序，便前去請教：『你的老師是誰？你是誰的弟子？』頞鞞（Asvajit）回答說：『悉達太子（Siddhartha Gautama，佛陀未成道前的名字）捨棄生老病死，出家修道，證得三菩提（tri-bodhi，三種覺悟），是我的老師。』舍利弗（Sariputra）又問：『你的老師說了什麼法？』頞鞞（Asvajit）回答說：『我年紀還小，學戒的時間還很短，怎麼能演說至真之理，廣說第一義諦（paramartha-satya，最高的真理）呢？』舍利弗（Sariputra）說：『請略說其要點。』頞鞞（Asvajit）說：『諸法從因緣生，此法說的是因緣。此法因緣滅盡，我的老師是這樣說的。』舍利弗（Sariputra）聽聞后便證得初果（srota-apanna，須陀洹果）。當初頞鞞（Asvajit）早上出去時，佛陀告訴他：『今天所見之人必定是能利益他人的人，你應該略說佛法。』所以略說了四諦（catvari-arya-satyani，四聖諦）中的三諦。『諸法從因緣生』是苦諦（duhkha-satya，苦的真諦）。『此法說的是因緣』是集諦（samudaya-satya，苦的根源的真諦）。『此法因緣滅盡』是滅諦（nirodha-satya，苦的止息的真諦）。舍利弗（Sariputra）聽聞后回到他所居住的地方。目連（Maudgalyayana，佛陀十大弟子之一，神通第一）見到他，先起身迎接，並對他說：『你得到了甘露（amrita，不死之藥），應該可以一起品嚐。』舍利弗（Sariputra）便如他所聞到的那樣說了出來。目連（Maudgalyayana）聽聞后也證得初果（srota-apanna）。二人去見佛陀，佛陀命他們『善來』，並證得阿羅漢果（arhat，無學果）。千二百人，指的是三迦葉（Kasyapa brothers，迦葉三兄弟）一千人，優樓迦葉（Uruvilva-Kasyapa，迦葉三兄弟之首）五百人，兩個弟弟各二百五十人，目連（Maudgalyayana）和舍利弗（Sariputra）二百五十人。現在文中缺少五十人。大論中問道：『這些比丘為什麼常常跟隨世尊？』回答說：『如同病人痊癒后常常跟隨大醫生一樣。

【English Translation】 English version These refer to the group of five: Ajnata Kaundinya (one of the first five ascetics), Asvajit (one of the first five ascetics), Bhadrika (one of the first five ascetics), Dasabala Kasyapa (one of the Kasyapa brothers), and Kumarakaśyapa (one of the first five ascetics). After the Buddha initially attained enlightenment, he wanted to liberate the two hermits because he had initially practiced worldly meditation with them when he first renounced the world, wanting to repay past kindness, so he wanted to liberate them first. But a voice from the sky announced that the two hermits had already died. Then the Buddha thought of liberating the five, so he went to where they were. The five had made a rule that they would ignore the Buddha when he arrived. But when the Buddha arrived, the rule was broken. The five respectfully prepared seats for the Buddha and listened to the Dharma, attaining the path. In Jambudvipa (the world we live in), these five were the first to attain the path, all because of the power of the gate (duhkha-dvara-bala, the power gained through the gate of suffering). Also, Asvajit's (Asvajit) saying of the three truths (tri-satya), as the verse in the treatise says: 'The wisdom of all beings, only the World Honored One Buddha can surpass. To compare with Sariputra (Sariputra, one of the Buddha's ten great disciples, foremost in wisdom), his wisdom and learning are not even one-sixteenth of Sariputra's.' Because he saw Asvajit's (Asvajit) dignified and orderly demeanor, he went to ask: 'Who is your teacher? Whose disciple are you?' Asvajit (Asvajit) replied: 'Prince Siddhartha (Siddhartha Gautama, the Buddha's name before enlightenment) abandoned birth, old age, sickness, and death, renounced the world to cultivate the path, and attained the three Bodhis (tri-bodhi, three kinds of enlightenment), he is my teacher.' Sariputra (Sariputra) then asked: 'What Dharma did your teacher speak?' Asvajit (Asvajit) replied: 'I am still young, and my time of learning the precepts is still short, how can I expound the ultimate truth and broadly speak of the highest truth (paramartha-satya, the highest truth)?' Sariputra (Sariputra) said: 'Please briefly state the essentials.' Asvajit (Asvajit) said: 'All dharmas arise from conditions, this Dharma speaks of conditions. This Dharma's conditions cease, my teacher said it this way.' Sariputra (Sariputra) heard this and attained the first fruit (srota-apanna, stream-enterer). Initially, when Asvajit (Asvajit) went out in the morning, the Buddha told him: 'The person you see today must be someone who can benefit others, you should briefly speak the Dharma.' Therefore, he briefly spoke of three of the Four Noble Truths (catvari-arya-satyani, the four noble truths). 'All dharmas arise from conditions' is the truth of suffering (duhkha-satya, the truth of suffering). 'This Dharma speaks of conditions' is the truth of the origin of suffering (samudaya-satya, the truth of the origin of suffering). 'This Dharma's conditions cease' is the truth of the cessation of suffering (nirodha-satya, the truth of the cessation of suffering). Sariputra (Sariputra) heard this and returned to where he lived. Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, foremost in supernatural powers) saw him, first got up to greet him, and said to him: 'You have obtained the nectar (amrita, the medicine of immortality), you should be able to taste it together.' Sariputra (Sariputra) then spoke as he had heard it. Maudgalyayana (Maudgalyayana) heard this and also attained the first fruit (srota-apanna). The two went to see the Buddha, and the Buddha commanded them 'Welcome' and attained the Arhat fruit (arhat, the fruit of no more learning). The one thousand two hundred people refer to the three Kasyapas (Kasyapa brothers, the three Kasyapa brothers) one thousand people, Uruvilva-Kasyapa (Uruvilva-Kasyapa, the eldest of the three Kasyapa brothers) five hundred people, the two younger brothers two hundred and fifty people each, Maudgalyayana (Maudgalyayana) and Sariputra (Sariputra) two hundred and fifty people. Now the text is missing fifty people. The Great Treatise asks: 'Why do these monks often follow the World Honored One?' The answer is: 'Just as a patient who has recovered often follows the great doctor.'

眾星繞月顯佛德尊高。大論下明用門者善須方便。言方便者。般若以無著為宗。若無方便於門起著。用有則墮有中。乃至諸門亦復如是。大集下引佛世人依門得益。次明空門。故彼下證門體。云是老死誰老死者。大論引雜含云。十二因緣從無明至老死。若有人言是老死。若言誰老死。皆生邪見。乃至無明亦復如是。若說無誰老死當知虛妄。是名生空。若說無是老死當知虛妄。是名法空。乃至無明亦復如是。彼經佛在調牛聚落。告諸比丘。初中后善乃至梵行清凈。所謂大空經。若有問言。彼誰老死老死屬誰。彼即言。我即老死今老死屬我。老死是我所。若無明離而生明者。彼誰老死老死屬誰。老死則斷。斷其根本則無明滅。無明滅則諸行滅。具二空故名為大空。故知小乘空於我所。名為法空。空於我人名眾生空。若諸菩薩以空涅槃恒沙佛法。名為法空。人謂小乘不明法空者。未曉經意。縱有誠教云聲聞人但得生空。且讓菩薩與奪之言。◎

◎須菩提空智偏明等者。雖得羅漢何廢偏長。石室觀空者。佛在忉利一夏安居。佛以神力制諸人天。不知處所。夏受歲已。佛攝神足欲還閻浮。爾時須菩提于石室中住。自思惟言。佛忉利下當至佛所禮佛耶。為不至耶。復自思惟。佛常說法。若人以智慧力觀佛法身。是名見佛中最

【現代漢語翻譯】現代漢語譯本：眾星拱月般彰顯佛陀的德行至高至尊。《大智度論》下面闡明，運用法門的人，善於運用方便之法。所謂方便之法，般若以不執著為宗旨。如果沒有方便之法，對於法門就會產生執著。運用『有』，就會墮入『有』的境界。乃至其他的法門也是如此。《大集經》下面引用佛陀在世時，人們依靠法門獲得利益的事例。接下來闡明空門。所以，在『彼下證門體』中說：『是誰老死？誰在老死？』《大智度論》引用《雜阿含經》說：『十二因緣從無明到老死。如果有人說「是老死」，或者說「誰老死」，都會產生邪見。』乃至無明也是如此。如果說沒有誰在老死，應當知道這是虛妄的，這叫做生空（梵文：Śūnyatā）。如果說沒有『是老死』，應當知道這是虛妄的，這叫做法空（梵文：Dharma-śūnyatā）。乃至無明也是如此。』那部經中，佛陀在調牛聚落，告訴各位比丘：『最初、中間、最後都是善的，乃至梵行清凈，這就是所謂的大空經。』如果有人問：『是誰老死？老死屬於誰？』那個人就說：『我就是老死，現在老死屬於我，老死是我的所有。』如果無明離去而生起光明，那麼是誰老死？老死屬於誰？老死就會斷滅。斷滅其根本，那麼無明就會滅盡。無明滅盡，那麼諸行就會滅盡。』具備二空，所以叫做大空。所以知道小乘的空，對於『我所』，叫做『法空』。空于『我』和『人』，叫做『眾生空』。如果各位菩薩以空涅槃和恒河沙數般的佛法，叫做『法空』。人們認為小乘不明白法空，是不瞭解經文的含義。縱然有誠實的教導說聲聞人只是證得生空，也且讓菩薩來評判這種說法是否正確。須菩提的空智偏於明瞭一方面等等。即使證得阿羅漢果位，又有什麼妨礙他偏於擅長一方面呢？石室觀空這件事是說，佛陀在忉利天（梵文：Trāyastriṃśa）一個夏天安居。佛陀以神通力，使得各位人天都不知道他的處所。夏天結束，佛陀收回神通，想要返回閻浮提（梵文：Jambudvīpa）。當時，須菩提（梵文：Subhūti）在石室中居住。他自己思惟說：『佛陀從忉利天地獄，我應當去佛陀那裡禮拜佛陀嗎？還是不去呢？』又自己思惟：『佛陀經常說法，如果有人以智慧力觀察佛陀的法身，這叫做見佛中最...

【English Translation】 English version: The multitude of stars surrounding the moon highlights the Buddha's virtues as supreme and venerable. The Mahāprajñāpāramitāśāstra (大智度論) below clarifies that those who utilize the Dharma gates should skillfully employ expedient means. These expedient means imply that Prajñā (般若) takes non-attachment as its principle. Without expedient means, one becomes attached to the gates. Using 'existence' leads to falling into the realm of existence. The same applies to all other gates. The Mahāsaṃnipāta Sūtra (大集經) below cites instances of people in the Buddha's time benefiting from relying on the Dharma gates. Next, it elucidates the gate of emptiness. Therefore, 'below it proves the essence of the gate' states: 'Who is subject to old age and death? Who is aging and dying?' The Mahāprajñāpāramitāśāstra quotes the Saṃyukta Āgama (雜阿含經) saying: 'The twelve links of dependent origination extend from ignorance to old age and death. If someone says 'this is old age and death,' or 'who is aging and dying,' they generate wrong views.' The same applies to ignorance. If one says there is no one aging and dying, know that this is false; this is called Śūnyatā (生空, emptiness of beings). If one says there is no 'this is old age and death,' know that this is false; this is called Dharma-śūnyatā (法空, emptiness of phenomena). The same applies to ignorance.' In that sutra, the Buddha, residing in the village of Tiao Niu, told the bhikṣus (比丘): 'The beginning, middle, and end are all good, even the brahmacarya (梵行, pure conduct) is pure; this is what is called the Great Emptiness Sutra.' If someone asks: 'Who is aging and dying? To whom does old age and death belong?' That person says: 'I am aging and dying, now old age and death belong to me, old age and death are my possession.' If ignorance departs and light arises, then who is aging and dying? To whom does old age and death belong? Old age and death will be cut off. Cutting off its root, then ignorance will be extinguished. When ignorance is extinguished, then all actions will be extinguished.' Possessing the two emptinesses, it is called Great Emptiness. Therefore, know that the emptiness of the Śrāvakayāna (小乘, Hearer Vehicle), regarding 'what is mine,' is called 'emptiness of phenomena.' Emptiness regarding 'I' and 'person' is called 'emptiness of beings.' If all bodhisattvas (菩薩) regard empty nirvāṇa (涅槃) and countless Buddha-dharmas as 'emptiness of phenomena.' People who think that the Śrāvakayāna does not understand emptiness of phenomena do not understand the meaning of the scriptures. Even if there is sincere teaching saying that śrāvakas only attain emptiness of beings, let the bodhisattvas judge whether this statement is correct. Subhūti's (須菩提) wisdom of emptiness is particularly clear, etc. Even if he attains the state of arhat (阿羅漢), what prevents him from being particularly skilled in one aspect? The story of contemplating emptiness in the stone chamber is about the Buddha residing in Trāyastriṃśa (忉利天) heaven for a summer retreat. The Buddha, with his supernatural powers, made it so that all humans and gods did not know his location. After the summer ended, the Buddha withdrew his supernatural powers, intending to return to Jambudvīpa (閻浮提). At that time, Subhūti was residing in a stone chamber. He thought to himself: 'The Buddha is descending from Trāyastriṃśa heaven, should I go to the Buddha to pay homage to the Buddha? Or should I not go?' He further thought to himself: 'The Buddha often teaches that if someone observes the dharmakāya (法身, Dharma body) of the Buddha with the power of wisdom, this is called the best among seeing the Buddha...

。佛時已從忉利下閻浮提。四眾皆集人天相見。座中有佛及轉輪王諸天大集。眾會莊嚴先未曾有。須菩提念。今此大眾雖復殊特勢不久停。磨滅之法皆歸無常。因此無常觀之初門。悉知諸法空無有實。作是觀時即得道證。時一切眾皆欲先見如來禮拜供養。有蓮華色比丘尼。常為他人呼為淫女。欲除惡名便化為輪王。七寶千子。眾人見之皆悉避座。化王見佛還複本身。為比丘尼最先禮佛。佛告尼言。非汝先禮我。唯須菩提最初禮我。所以者何。須菩提觀諸法空為見法身。得真供養供養中最。非供養生身名供養也。◎

止觀輔行傳弘決卷第六之一

止觀輔行傳弘決卷第六之二

唐毗陵沙門湛然述

◎大品被加等者。凡言加者加於可加。以須菩提空與般若空相應相似。是故佛加令其說空。般若是智故亦加身子。所以但加此二人也。故云欲以大空並小空等。以般若中盛明此二。是故但加此二人也。法華云。我等雖為諸佛子等說菩薩法。大品中佛告須菩提。汝當爲諸菩薩說般若波羅蜜。如諸菩薩所應成就。須菩提說已。時諸菩薩聲聞四眾天龍八部作是念言。為須菩提自力。為是佛力。須菩提知大眾心念語身子言。豈佛弟子有所說法。皆是佛力。佛說法相不相違背。二乘之人無力能說。大論五十三云。爾

【現代漢語翻譯】現代漢語譯本：佛陀已經從忉利天（Trayastrimsa Heaven，佛教宇宙觀中位於須彌山頂的天界）下到閻浮提（Jambudvipa，我們所居住的這個世界）。四眾弟子都聚集在一起，人天相見。座位上有佛陀和轉輪王（Chakravartin，理想的統治者），諸天神也大量聚集，集會的莊嚴是前所未有的。須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）心想，現在這樣的大眾雖然殊勝特別，但這種景象不會長久停留，一切磨滅之法最終都將歸於無常。因此，他從觀察無常的最初法門入手，完全了知諸法皆空，沒有實體。在這樣觀想的時候，他就證得了道果。當時，所有人都想先見到如來，禮拜供養。有一位名叫蓮華色（Utpalavarna，一位比丘尼的名字）的比丘尼，經常被人用不雅的稱呼稱呼。爲了去除這個惡名，她便變化成轉輪王，擁有七寶和一千個兒子。眾人見到后都紛紛避讓座位。變化成的國王見到佛陀后，又恢復了原來的比丘尼身。她作為比丘尼中最先禮拜佛陀的人。佛陀告訴蓮華色比丘尼說：『不是你先禮拜我，而是須菩提最初禮拜我。』這是為什麼呢？因為須菩提觀察諸法皆空，從而見到了法身（Dharmakaya，佛陀的法性之身），得到了真正的供養，這是所有供養中最殊勝的。供養肉身不能稱為真正的供養。大品（Mahaprajnaparamita Sutra，般若經的別稱）中『被加等者』的意思是，凡是說『加』，都是加在可以『加』的事物上。因為須菩提的空與般若的空相應相似，所以佛陀讓他宣說空。般若是智慧，所以也加持了舍利子（Sariputra，佛陀的十大弟子之一，以智慧第一著稱）。所以只加持了這二人。所以說『想要用大空與小空等同』。因為般若經中盛大地闡明了這二者，所以只加持了這二人。《法華經》（Lotus Sutra，妙法蓮華經的簡稱）中說：『我們雖然為諸佛之子宣說菩薩法。』《大品經》中佛陀告訴須菩提：『你應該為諸菩薩宣說般若波羅蜜（Prajnaparamita，到達智慧彼岸的方法），如同諸菩薩所應成就的那樣。』須菩提說完后，當時諸菩薩、聲聞（Sravaka，聽聞佛法而修行的弟子）、四眾弟子、天龍八部（Devas and Nagas, the eight classes of beings protecting Buddhism）都在想：『這是須菩提自己的力量，還是佛陀的力量？』須菩提知道大眾的心念，告訴舍利子說：『難道佛陀的弟子有所說法，不是都是佛陀的力量嗎？佛陀所說的法相不會互相違背。二乘之人沒有力量能夠宣說。』《大智度論》（Mahaprajnaparamita-sastra，對般若經的註釋）第五十三卷中說，爾...

【English Translation】 English version: The Buddha had already descended from Trayastrimsa Heaven (the Heaven of Thirty-three Gods, a celestial realm atop Mount Sumeru in Buddhist cosmology) to Jambudvipa (the world we inhabit). The fourfold assembly had gathered, and humans and devas (gods) were meeting. The assembly included the Buddha and a Chakravartin (ideal universal ruler), with a great gathering of devas, making the assembly more magnificent than ever before. Subhuti (one of the Buddha's ten principal disciples, known for his understanding of emptiness) thought, 'Although this assembly is extraordinary and special, this state will not last long. All phenomena subject to decay will eventually return to impermanence.' Therefore, he began with the initial gate of observing impermanence, fully realizing that all dharmas (teachings, phenomena) are empty and without substance. While contemplating in this way, he attained the fruit of the path. At that time, everyone wanted to see the Tathagata (Buddha) first, to pay homage and make offerings. There was a Bhikkhuni (nun) named Utpalavarna (Blue Lotus Color), who was often called by an unpleasant name. To remove this bad reputation, she transformed into a Chakravartin, possessing the seven treasures and a thousand sons. When the assembly saw this, they all gave up their seats. The transformed king, upon seeing the Buddha, reverted to her original form as a Bhikkhuni. She was the first among the Bhikkhunis to bow to the Buddha. The Buddha told Utpalavarna, 'It was not you who bowed to me first, but Subhuti who bowed to me first.' Why is that? Because Subhuti observed the emptiness of all dharmas, thereby seeing the Dharmakaya (the body of the Dharma, the Buddha's true nature), receiving true offerings, which are the most supreme of all offerings. Offering to the physical body is not called a true offering. In the Mahaprajnaparamita Sutra (also known as the Perfection of Wisdom Sutra), the phrase 'those who are added to' means that whenever 'addition' is mentioned, it is added to things that can be 'added' to. Because Subhuti's emptiness is similar and corresponds to the emptiness of Prajna (wisdom), the Buddha had him expound on emptiness. Prajna is wisdom, so Sariputra (one of the Buddha's ten principal disciples, known for his wisdom) was also added. Therefore, only these two were added. Thus, it is said 'wanting to equate great emptiness with small emptiness.' Because these two are greatly elucidated in the Prajna Sutra, only these two were added. The Lotus Sutra (Saddharma Pundarika Sutra) says, 'Although we speak the Bodhisattva Dharma for the sons of the Buddhas.' In the Mahaprajnaparamita Sutra, the Buddha told Subhuti, 'You should expound the Prajnaparamita (the perfection of wisdom) for the Bodhisattvas, as the Bodhisattvas should accomplish.' After Subhuti finished speaking, the Bodhisattvas, Sravakas (disciples who hear and practice the teachings), the fourfold assembly, and the eight classes of beings (Devas and Nagas, the eight classes of beings protecting Buddhism) all thought, 'Is this Subhuti's own power, or the Buddha's power?' Subhuti, knowing the thoughts of the assembly, told Sariputra, 'Is it not all the Buddha's power when the Buddha's disciples speak? The Dharma characteristics spoken by the Buddha do not contradict each other. Those of the Two Vehicles (Sravakas and Pratyekabuddhas) do not have the power to speak.' The Mahaprajnaparamita-sastra (a commentary on the Prajna Sutra), in its fifty-third chapter, says, Er...

時須菩提作是念。三世諸佛從般若波羅蜜生。須菩提小人。佛云何贊言欲說般若。當如汝所說。答。須菩提說皆承佛旨。正使諸大菩薩大梵王等不承佛意。尚不能說。況須菩提在於佛前能自恣說。身子有說亦復如是。大論下善用方便。意亦同前有門中說。斥非中蕩(狄朗切)第三門比說可見。第四門中言車匿者。引人簡濫。佛臨涅槃阿難心沒憂海。阿泥樓豆言。如來不久當入涅槃。若有所疑今悉可問。何以憂愁以失法利。阿難因是前白佛言。一切經初安何等字。乃至惡口車匿云何擯治。佛言。一切經初皆安如是我聞等字。惡口車匿依梵法治。若心調柔軟當爲說那陀迦旃延經。離有離無乃可得道。言離有無者即是雙非。若觀境者。亦應云假無同前。非前實法有無俱是。是故雙非此即境也。作此觀者即名為觀。如此下明門中得益之位。言溝港者。古來翻譯方言未通。便以預流譯為溝港。通水曰溝隈水曰港。四門下明門異理同。初正明門異理同。有法譬證。依理通諍中初正通。跋摩者。宋文帝時來至此土敕住祇洹。臨終遺書自說已證。傳與此土及外國僧眾。偈有四十六行。先歸敬三寶已。次說不凈觀。后說得二果。末後云。那彼阿毗曇說五因緣法。實義修于智名者莫能見。諸論各異端修行理無二等。求那依毗曇得道。故斥成

【現代漢語翻譯】現代漢語譯本：當時，須菩提心中想：『三世諸佛都是從般若波羅蜜（prajnaparamita，智慧的完美）中產生的。我須菩提只是一個小人物，佛陀為什麼讚揚我說，想要宣說般若，應當像我所說的那樣呢？』佛回答說：『須菩提所說的一切，都是秉承佛的旨意。即使是諸大菩薩、大梵天王等，如果不秉承佛的旨意，尚且不能宣說般若，更何況我須菩提在佛陀面前，怎能隨意宣說呢？』舍利弗（Sariputra）的說法也是如此。《大智度論》中善用方便的說法，意思也與前面相同。在有門中說，斥責非中蕩（一種辯論方式），第三門的比說可以見到。第四門中提到車匿（Channa，佛陀的侍者），是爲了引導人們簡別濫用。佛陀臨近涅槃（Nirvana，寂滅）時，阿難（Ananda，佛陀的十大弟子之一）心中充滿了憂愁。阿泥樓豆（Aniruddha，佛陀的十大弟子之一）說：『如來不久將要進入涅槃，如果有什麼疑問，現在都可以提問，為何如此憂愁以至於失去了聽法的利益？』阿難因此上前稟告佛陀說：『一切經的開頭應該安立什麼字？乃至對於惡口的車匿，應該如何處置？』佛陀說：『一切經的開頭都應該安立「如是我聞」等字。對於惡口的車匿，應該依照梵法來處置。如果他的心調柔了，就應當為他說《那陀迦旃延經》（Nalaka Sutta），遠離有和無的執著，才能得道。』所說的遠離有和無，就是雙非（既非有也非無）。如果觀察境，也應該說假無，與前面相同。並非前面的實法是有還是無，而是有和無都是虛假的，所以要雙非，這才是境。如此觀想，就叫做觀。下面說明門中得益的位次。所說的溝港，是古來翻譯時方言不通，便將預流（Srotapanna，須陀洹，小乘四果中的初果）翻譯為溝港。通水的地方叫做溝，隈水的地方叫做港。四門下面說明門不同而理相同。首先是正明門不同而理相同，有法譬證。依理通諍中首先是正通。跋摩（跋摩，譯者）是宋文帝時來到此土，奉旨住在祇洹（Jetavana Vihara，祇園精舍）。臨終時留下書信，自述已經證悟，傳給此土和外國的僧眾。偈頌有四十六行，先是歸敬三寶，然後說不凈觀，後來說得到二果。最後說：『那些阿毗曇（Abhidhamma，論藏）所說的五因緣法，真正的意義，修習智慧的人都不能見到。』各種論典各有不同的觀點，但修行的道理沒有兩樣。求那（Gunabhadra，求那跋陀羅，譯者）依據阿毗曇得道，所以斥責成實宗。

【English Translation】 English version: At that time, Subhuti thought to himself: 'All Buddhas of the three times are born from Prajnaparamita (the perfection of wisdom). I, Subhuti, am just a small person. Why does the Buddha praise me, saying that if one wants to expound Prajna, it should be as I say?' The Buddha replied: 'Everything that Subhuti says is in accordance with the Buddha's intention. Even the great Bodhisattvas, the Great Brahma Kings, and others, if they do not follow the Buddha's intention, cannot expound Prajna, let alone me, Subhuti, who is in the presence of the Buddha, how can I expound it arbitrarily?' Sariputra's (one of the Buddha's ten great disciples) explanation is also the same. The skillful means mentioned in the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) have the same meaning as before. In the 'Gate of Existence,' the refutation of the 'Middle Way' is mentioned, and the comparison in the third gate can be seen. In the fourth gate, the mention of Channa (the Buddha's attendant) is to guide people to distinguish between proper and improper use. When the Buddha was approaching Nirvana (the state of enlightenment), Ananda (one of the Buddha's ten great disciples) was filled with sorrow. Aniruddha (one of the Buddha's ten great disciples) said: 'The Tathagata (another name for the Buddha) will soon enter Nirvana. If there are any doubts, they can be asked now. Why are you so sorrowful that you are losing the benefit of hearing the Dharma?' Therefore, Ananda stepped forward and reported to the Buddha: 'What words should be placed at the beginning of all sutras? And how should the foul-mouthed Channa be dealt with?' The Buddha said: 'At the beginning of all sutras, the words 'Thus have I heard' and so on should be placed. The foul-mouthed Channa should be dealt with according to the Brahmanical law. If his mind becomes gentle, then the Nalaka Sutta should be explained to him, and one must be detached from the attachment to existence and non-existence in order to attain the Way.' The so-called detachment from existence and non-existence is the 'double negation' (neither existence nor non-existence). If one observes the object, one should also say 'false non-existence,' which is the same as before. It is not that the previous real Dharma is either existence or non-existence, but that both existence and non-existence are false, so one must negate both, and this is the object. Such contemplation is called contemplation. The following explains the stages of benefit gained in the gate. The so-called 'ditches and harbors' is because the dialects were not understood in ancient translations, so 'Srotapanna' (stream-enterer, the first of the four stages of enlightenment in Theravada Buddhism) was translated as 'ditches and harbors.' A place where water flows is called a ditch, and a place where water accumulates is called a harbor. The four gates below explain that the gates are different but the principles are the same. First, it is clearly stated that the gates are different but the principles are the same, with Dharma, analogy, and evidence. In resolving disputes according to principles, the first is the correct resolution. Bhauma (translator) came to this land during the reign of Emperor Wen of the Song Dynasty and was ordered to reside in Jetavana Vihara (Jetavana Monastery). Before his death, he left a letter stating that he had attained enlightenment and passed it on to the monks of this land and foreign countries. The verses have forty-six lines, first paying homage to the Three Jewels, then explaining the contemplation of impurity, and then explaining the attainment of the second fruit. Finally, it says: 'Those Abhidhamma (collection of Buddhist philosophical texts) that speak of the five causes and conditions, the true meaning, those who cultivate wisdom cannot see.' Various treatises have different views, but the principles of practice are not different. Gunabhadra (translator) attained the Way based on the Abhidhamma, so he criticized the Satyasiddhi School.

論不得道者。但計異端無行契理。然真諦寂寥等非偈文也(寥亦寂也。空無人也)。祛者去惑也。論主者。訶黎跋摩造成實論。何故下辨諍有無。論文雖分大小辨諍今通用之。順理必無失理故諍。菩薩無諍中。釋迦初值至三祇等者。俱舍云。於三無數劫各供養七萬。又如次供養五六七千佛。釋曰。初僧祇初供養七萬五千佛。二僧祇七萬六千。三僧祇七萬七千。頌曰。三無數劫滿。逆次逢勝觀然燈寶髻佛。初釋迦牟尼。釋曰。第一僧祇初值釋迦牟尼。第一僧祇滿值寶髻佛。第二滿值然燈佛。第三滿值勝觀佛。大論第二僧祇名罽那尸棄。第三名毗婆尸者。彼此音異。六度具如第三卷引。論因則指釋迦等者。彼婆沙中釋菩薩義。明因則指釋迦三祇百劫。明果則指彌勒當成。何故爾耶。釋迦果已成是故指因行。為令慕果而行因故。彌勒因已滿是故指當果。皆使觀因以知果故。故諸聖教並明釋迦之因。如說菩薩昔苦行等。並明彌勒之果。如說彌勒下生經等。龍樹難云等者。大論二十七問。觀諸法實相及修慈悲令三毒薄。薄故能集清凈功德者。如離欲人斷下地結猶有上惑。故名為薄。又如初果見盡思存。尚未名薄。如佛所說斷淫怒癡名斯陀含。故名為薄。如是等義薄即是斷。汝何未斷而名為薄。論云。若得無生忍時斷正煩惱。得佛

果時斷余殘習。是真實說。此仍存通以破于藏。又大論第五。廣斥六度菩薩云。是迦旃延子輩不讀衍經非大菩薩。不知實相。自以利根于佛法中作諸論議。作結使智根等楗度。尚處處失況菩薩論。故此初文云釋論引迦旃延子明菩薩義。當知大論為破故引。故論斥云。如小人尚不能跳小渠。況度大河豈不沒失。云何沒失。如雲昔菩薩。為大薩他婆度大海水惡風吹船。語賈人言。汝捉我發我當度汝。諸人捉已以刀自殺。大海水法不宿死屍。即時疾風吹至岸邊。大慈如是而言不是菩薩。受然燈記身升虛空見十方佛。于空立贊。然燈記言。汝于來世作佛號釋迦牟尼。得記如是如何言未是菩薩。三僧祇未有相好。亦無種相因緣。見然燈佛身升虛空見十方佛。豈非大相。為佛所記當得作佛。亦是大相。舍此大相而取三十二相。三十二相輪王魔羅亦能作之。調達亦有三十相。餘人各有少。多如青目長臂等。汝何以重相。何經說三祇菩薩不種相好因。如難陀因浴毗婆尸佛。以青黛涂支佛塔作支佛像。愿得端正金色之身。世世受樂處處受生。恒得端正。是福之餘。生迦毗羅釋種之中。得三十相出家得無學。佛說五百比丘中難陀第一。是相易得。云何九十一劫中種。餘一生中得。是為大失。又初僧祇不知作佛不作等者。若藏若衍何處說是語

【現代漢語翻譯】現代漢語譯本斷除剩餘的習氣，這是真實的說法。這裡仍然存在著通過通教來破斥藏教的情況。此外，《大智度論》第五卷廣泛地斥責六度菩薩，說他們是迦旃延子（Kātyāyana-putra，佛陀十大弟子之一，以論議著稱）之流，不讀大乘經典，不是大菩薩，不瞭解實相。他們憑藉自己的利根，在佛法中作出各種論議，製造結使、智根等障礙。他們尚且處處出錯，更何況是菩薩的論議呢？因此，這段文字一開始說釋論引用迦旃延子來闡明菩薩的意義，應當知道《大智度論》是爲了破斥才引用的。所以論中斥責說，如同小人尚且不能跳過小水溝，更何況要渡過大河，豈不是要淹沒？為什麼會淹沒呢？例如，過去菩薩作為大薩他婆（Mahāsattva，偉大的眾生）渡過大海，遇到惡風吹船，告訴商人說：『你們抓住我的頭髮，我當度你們。』眾人抓住后，菩薩用刀自殺。大海水的規律是不容許死屍停留，立刻疾風將船吹到岸邊。像這樣的大慈悲，卻說不是菩薩。受過然燈佛（Dīpaṃkara，過去佛之一）的授記，身體升到虛空，見到十方佛，在空中讚歎。然燈佛授記說：『你于來世作佛，號釋迦牟尼（Śākyamuni，現在佛）。』得到授記尚且如此，怎麼說還不是菩薩呢？三僧祇劫（asaṃkhya-kalpa，極長的時間單位）還沒有修集相好，也沒有修集種相的因緣。見到然燈佛，身體升到虛空，見到十方佛，難道不是大相嗎？被佛授記，將來必定成佛，也是大相。捨棄這些大相，而去追求三十二相，三十二相轉輪王（cakravartin，統治世界的理想君主）、魔羅（Māra，佛教中的魔王）也能做到。調達（Devadatta，佛陀的堂弟，與佛陀作對）也有三十相，其他人也各有少許，如青目、長臂等。你為什麼如此看重相？哪部經書說三祇菩薩不修集相好的因？例如難陀（Nanda，佛陀的弟弟）因為用青黛塗抹毗婆尸佛（Vipaśyin，過去七佛之一）的佛塔，製作支佛像，發願得到端正金色之身，世世享受快樂，處處受生，恒常得到端正。這是福報的剩餘，生在迦毗羅衛（Kapilavastu，古代印度城市，釋迦牟尼佛的故鄉）的釋迦種姓之中，得到三十相，出家證得無學果。佛說五百比丘中，難陀第一。相是容易得到的，為什麼要在九十一劫中修集，而一生中就能得到？這是很大的錯誤。此外，初僧祇劫不知道作佛不作佛等等，無論是藏教還是大乘經典，哪裡說了這些話？

【English Translation】 English version To cut off the remaining habits is the true saying. This still exists to break through the Tripitaka with the common teaching. Also, the fifth volume of the Mahāprajñāpāramitāśāstra widely criticizes the Bodhisattvas of the Six Perfections, saying that they are like Kātyāyana-putra (one of the ten great disciples of the Buddha, known for his debates), who do not read the Mahāyāna scriptures, are not great Bodhisattvas, and do not understand the true nature of reality. They rely on their sharp faculties to make various arguments in the Buddhadharma, creating obstacles such as afflictions and roots of wisdom. They still make mistakes everywhere, let alone the arguments of Bodhisattvas. Therefore, the beginning of this text says that the commentary quotes Kātyāyana-putra to clarify the meaning of Bodhisattva, and it should be known that the Mahāprajñāpāramitāśāstra quotes it for the sake of refutation. Therefore, the treatise rebukes, saying that just as a small person cannot even jump over a small ditch, let alone cross a large river, wouldn't they be drowned? Why would they be drowned? For example, in the past, a Bodhisattva, as a Mahāsattva (a great being), crossed the great ocean and encountered a storm blowing the ship. He told the merchants, 'You grab my hair, and I will save you.' After everyone grabbed it, the Bodhisattva killed himself with a knife. The law of the great ocean does not allow corpses to remain, and immediately a strong wind blew the ship to the shore. Such great compassion, yet it is said that he is not a Bodhisattva. Having received the prediction of Dīpaṃkara Buddha (one of the past Buddhas), his body ascended into the sky, and he saw the Buddhas of the ten directions, praising them in the sky. Dīpaṃkara Buddha predicted, 'You will become a Buddha in the future, named Śākyamuni (the present Buddha).' Having received the prediction, how can it be said that he is not yet a Bodhisattva? Three asaṃkhya-kalpas (extremely long units of time) have not yet accumulated the marks and characteristics, nor have they accumulated the causes and conditions for the marks. Seeing Dīpaṃkara Buddha, his body ascended into the sky, and he saw the Buddhas of the ten directions, isn't that a great mark? Being predicted by the Buddha to become a Buddha in the future is also a great mark. Abandoning these great marks and pursuing the thirty-two marks, the thirty-two marks can also be achieved by a cakravartin (an ideal ruler who governs the world) and Māra (the demon king in Buddhism). Devadatta (the Buddha's cousin, who opposed the Buddha) also had thirty marks, and others each have a few, such as blue eyes and long arms. Why do you value marks so much? Which scripture says that Bodhisattvas in the three kalpas do not cultivate the causes for marks and characteristics? For example, Nanda (the Buddha's brother) painted the stupa of Vipaśyin Buddha (one of the past seven Buddhas) with blue dye and made an image of a Pratyekabuddha, vowing to obtain a handsome golden body, to enjoy happiness in every life, to be born everywhere, and to always be handsome. This is the remainder of merit, being born in the Śākya clan in Kapilavastu (an ancient Indian city, the hometown of Śākyamuni Buddha), obtaining thirty marks, and attaining the fruit of non-learning after renunciation. The Buddha said that Nanda was the first among the five hundred monks. Marks are easy to obtain, why cultivate them for ninety-one kalpas, when they can be obtained in one lifetime? This is a great mistake. Furthermore, not knowing whether to become a Buddha or not in the first asaṃkhya-kalpa, etc., where does it say these words, whether in the Tripitaka or the Mahāyāna scriptures?

耶。迦旃延子言。佛口雖三藏中不說。義理應然。毗曇婆沙作是說耳。如首楞嚴說四授記中。有未發心與記。有適發心與記。他人盡知己不知。有他己盡知。云何二僧祇不知作佛。又云。種相好唯在欲界。色界何故不得種耶。如諸梵王常請佛轉法輪。云何言上界不得。又不惜身命名檀。不知三空故不名凈。乃至般若亦須知三事皆空。言分地息諍者。云二乘及菩薩尚不能分。分地為七分是算數法。是世俗般若中少許耳。又云。要在人中種相因者。如婆伽度龍十住菩薩。阿那婆跋達多龍王七住菩薩。羅睺阿修羅王亦是大菩薩。何故云余道不種相耶。言一思一相者。是心彈指頃六十生滅。一心不住不能分別。云何能種大相。不應不了心中種。多心和合乃能種。猶如重物多人能擔。一人不能擔。若云釋迦弟子機熟者。藏衍等經亦無此說。出自汝心。如是種種破三藏相好。若爾。衍相云何。答。大論二十九云。云何名為衍中相好。十方三世諸佛皆悉無相。何故說相。一相尚無。何故說三十二相。答。佛法二種世諦第一義諦。世諦有相。第一義諦無相。又福道慧道。又生法二身。又相好嚴身無畏不共嚴眾生。又為二種眾生故現二身。著名字者為說相好。知法假名不為說三十二相。問。力無畏亦有相好。云何說法身無相。答。一切諸

法悉皆無相。現色身者為見色生喜發道心者。說相無咎。於前多解一一皆開為三教意。以斥三藏方稱經旨。問。何故不多不少。唯說三十二相耶。答。丈六身邊少則莊嚴不周。多則雜亂。問。何名為好。答。相大莊嚴身好小莊嚴身。若說大者則已說小。複次相粗好細。眾生見佛則見佛相好則難見。問。佛斷眾生吾我。何故相好自嚴其身。答。既有妙法莊嚴其心。身無相好或恐度者心生憍慢。謂佛身相不具。不能一心受道。如器不凈盛好美食人所不喜。如臭皮囊盛好寶物。取者不樂。是故相好自嚴其身。又心莊嚴開涅槃道。相好莊嚴開人天路。又心莊嚴三界心息。身莊嚴者三噁心息。然此中明三祇百劫。與俱舍小異。俱舍則道樹已前四波羅蜜滿。至佛果位二波羅蜜滿。故頌云。但由悲普施。被析身無忿。讚歎底迦佛。次無上菩提。六波羅蜜多於如是四位。一二又一二如次修圓滿。初一謂佈施。次二謂戒忍。次一謂精進。次二謂禪智。如次對四句。由讚歎底迦其超九劫。故從毗婆尸佛九十一劫禪智二波羅蜜滿。若準大論三阿僧祇六波羅蜜滿。不相違耶。亦無相違。大論三僧祇但是事禪事智滿耳。若至樹王下亦是緣理禪智始滿。俱舍云。因時已斷八地惑者。既未斷有頂但用有漏。故大論沒前有漏之名至樹王下。方云用三十四

【現代漢語翻譯】現代漢語譯本：一切法都沒有固定的外在形式（相）。如果有人因為看到佛的莊嚴色身而心生歡喜，從而發起修道的決心，那麼談論佛的相貌並沒有什麼過錯。以前的許多解釋都將每一個相都開解為三種教義的意涵，用以駁斥三藏的說法，這樣才能符合佛經的宗旨。有人問：為什麼不多也不少，唯獨說是三十二相呢？回答：佛的丈六金身，如果相少了，莊嚴就不夠圓滿；如果相多了，就會顯得雜亂。有人問：什麼叫做『好』呢？回答：『相』是大的莊嚴，『好』是小的莊嚴。如果說了大的莊嚴，也就包含了小的莊嚴。而且，『相』是粗顯的，『好』是細微的。眾生容易見到佛的『相』，但很難見到佛的『好』。有人問：佛已經斷除了眾生的我執，為什麼還要用相好來莊嚴自身呢？回答：既然佛已經用微妙的佛法來莊嚴內心，如果他的外在沒有相好，恐怕會使一些修行者心生傲慢，認為佛的身相不圓滿，從而不能一心接受佛法。這就好比不乾淨的器皿盛放美味佳餚，人們不會喜歡；又好比用惡臭的皮囊盛放珍寶，人們不會樂於取用。所以，佛用相好來莊嚴自身。而且，內心的莊嚴開啟了通往涅槃的道路，外在的相好莊嚴開啟了通往人天善道的道路。內心的莊嚴能使三界之內的妄心止息，外在的莊嚴能使三惡道之心止息。這裡所說的三祇百劫，與《俱舍論》的說法略有不同。《俱舍論》認為，在菩提樹下之前，四種波羅蜜已經圓滿，到了佛果位時，兩種波羅蜜才圓滿。所以頌文說：『但由悲心普遍施捨，即使身體被肢解也不會生起嗔恨。』讚歎底迦佛，其次是無上菩提。六波羅蜜多在這樣的四個階段，依次修習圓滿。第一個階段是佈施，第二個階段是持戒和忍辱，第三個階段是精進，第四個階段是禪定和智慧。依次對應這四句話。由於讚歎底迦佛超越了九劫，所以從毗婆尸佛（Vipasyin Buddha）到九十一劫，禪定和智慧兩種波羅蜜才圓滿。如果按照《大智度論》的說法，要經歷三大阿僧祇劫才能圓滿六波羅蜜，這兩種說法是否矛盾呢？並不矛盾。《大智度論》所說的三大阿僧祇劫，只是事相上的禪定和智慧圓滿。如果到了菩提樹下，才是從理上來說禪定和智慧開始圓滿。《俱舍論》說，在因地時已經斷除了八地之惑，既然還沒有斷除有頂天的煩惱，所以只能使用有漏的禪定和智慧。《大智度論》沒有提及之前的有漏之名，直到菩提樹下，才說使用三十四心斷惑。

【English Translation】 English version: All dharmas are without fixed forms (lakshana). If someone sees the Buddha's majestic form and generates joy, thereby initiating the aspiration for enlightenment, then discussing the Buddha's forms is not a fault. Previous interpretations have expanded each form to encompass the meaning of three teachings, using this to refute the assertions of the Tripitaka, thus aligning with the essence of the sutras. Question: Why not more or less, but only thirty-two forms are mentioned? Answer: For the Buddha's sixteen-foot golden body, if there are fewer forms, the adornment would be incomplete; if there are more, it would appear chaotic. Question: What is called 'good'? Answer: 'Forms' are the great adornments, 'good' are the small adornments. If the great adornments are spoken of, then the small adornments are already included. Moreover, 'forms' are coarse and visible, 'good' are subtle and difficult to see. Beings easily see the Buddha's 'forms,' but it is difficult to see the Buddha's 'good.' Question: The Buddha has eradicated the ego of beings, why does he still adorn himself with forms and good qualities? Answer: Since the Buddha has adorned his mind with the wonderful Dharma, if his external appearance lacked forms and good qualities, it might cause some practitioners to become arrogant, thinking that the Buddha's form is incomplete, thereby preventing them from wholeheartedly accepting the Dharma. It is like placing delicious food in an unclean vessel, which people will not like; or storing precious jewels in a foul-smelling leather bag, which people will not be happy to take. Therefore, the Buddha adorns himself with forms and good qualities. Furthermore, the adornment of the mind opens the path to Nirvana, while the adornment of forms and good qualities opens the path to human and heavenly realms. The adornment of the mind can cease the deluded mind within the three realms, while the adornment of the body can cease the minds of the three evil paths. The three asamkhya kalpas mentioned here differ slightly from the Abhidharmakosa. The Abhidharmakosa believes that before the Bodhi tree, four paramitas were already complete, and only when reaching Buddhahood were the remaining two paramitas completed. Therefore, the verse says: 'Only through compassion and universal giving, even if the body is dismembered, anger will not arise.' Praising Dipankara Buddha, and next is unsurpassed Bodhi. The six paramitas are cultivated to perfection in these four stages. The first stage is giving, the second stage is morality and patience, the third stage is diligence, and the fourth stage is meditation and wisdom. These correspond to the four sentences in order. Because Dipankara Buddha surpassed nine kalpas, from Vipasyin Buddha to ninety-one kalpas, the two paramitas of meditation and wisdom were completed. If according to the Mahaprajnaparamita Sastra, it takes three asamkhya kalpas to complete the six paramitas, are these two statements contradictory? They are not contradictory. The three asamkhya kalpas mentioned in the Mahaprajnaparamita Sastra only refer to the perfection of meditation and wisdom in terms of phenomena. Only when reaching the Bodhi tree does meditation and wisdom begin to be perfected in terms of principle. The Abhidharmakosa says that those who have already severed the delusions of the eight grounds in the causal stage, since they have not yet severed the afflictions of the peak of existence, can only use defiled meditation and wisdom. The Mahaprajnaparamita Sastra does not mention the name of defiled before, and only at the Bodhi tree does it say that thirty-four minds are used to sever delusions.

心斷三界見修之惑。故知爾時方得無漏。今文且以大論所斥立三藏菩薩義。故且存之名為伏道。半字者。引證唯小。第五云。譬如長者唯有一子心常愛念。將詣明師。懼不速成。尋便將還。以愛念故晝夜慇勤。教其半字而不教誨毗伽羅論。力未堪故。合喻云。言半字者謂九部經。毗伽羅論謂方等典。釋云。此論是字本。河西云。世間文字之根本也。典籍音聲之論宣通四辨。訶責世法贊出家法。言辭清雅義理深邃。雖是外論而無邪法。將是善權大士之所為也。故以此論喻方等經。法華稱二十年等者。約人即權同二乘。約理即真俗二諦。約惑則見思俱破。問。二義可爾二十云何。答。二乘各有十智。又斷見一無礙一解脫。斷思九無礙九解脫。貧所樂法等者。如耕夫無帝王之念。織婦絕皇后之窺。二乘亦爾。法華已前雖聞雖說。自鄙絕分而無希取。次通教四門。初是有門。云而有幻化即有門正體。如是下破惑結成。若言假實下空門正體。如此下破惑結成。若明一切法下空有門體。如是下破惑結成。既言下非空非有門體。如此下破惑結成。初有門中雲諸法不生而般若生者。大論六十二先引經云。身子白佛言。云何生般若波羅蜜。佛言。色不生般若波羅蜜生。乃至一切種智不生般若波羅蜜生。身子問。云何色不生等。佛言。色不

【現代漢語翻譯】現代漢語譯本：斷除三界（欲界、色界、無色界）的見惑和修惑，因此可知那時才能證得無漏（沒有煩惱）。現在本文暫且依照《大智度論》所駁斥的立三藏菩薩的說法，姑且保留這個名稱，稱之為伏道（降伏煩惱的修行道路）。半字，是引用小乘的觀點來論證。《大智度論》第五卷說：『譬如一位長者只有一個兒子，心中常常愛念。帶他去拜訪名師，又怕他不能快速學成，隨即把他帶回家。因為愛念的緣故，日夜慇勤地教他半個字，而不教他毗伽羅論（聲明，古印度的一種語法學）。』這是因為他的能力還不夠。合起來比喻說，『半字』指的是九部經（小乘經典），『毗伽羅論』指的是方等經典（大乘經典）。解釋說，此論是文字的根本。河西（指鳩摩羅什）說，是世間文字的根本。典籍音聲之論，宣揚通達四辯（義辯、法辯、辭辯、應辯），訶責世俗之法，讚揚出家之法，言辭清雅，義理深邃。雖然是外道之論，卻沒有邪法，想來是善權大士（具有善巧方便的大菩薩）所為。所以用此論來比喻方等經。《法華經》所說的二十年等，從人的角度來說，是權巧地等同於二乘（聲聞乘和緣覺乘）；從理的角度來說，是真諦和俗諦二諦；從惑的角度來說，是見惑和思惑都已破除。問：二義可以這樣說，但『二十』又該如何解釋？答：二乘各有十智（十種智慧）。又斷見惑，有一無礙解脫道，斷思惑，有九無礙解脫道。『貧所樂法』等，如同耕夫沒有當帝王的念頭，織婦沒有當皇后的奢望。二乘也是這樣，在《法華經》之前，即使聽聞佛法，也自輕自賤，認為自己沒有成佛的份，而沒有希求之心。其次是通教的四門。首先是有門，說『而有幻化』，就是有門的正體。『如是』以下是破除迷惑，結成正體。如果說『假實』，就是空門的正體。『如此』以下是破除迷惑，結成正體。如果說明『一切法』，就是空有門的正體。『如是』以下是破除迷惑，結成正體。既然說『非空非有』，就是非空非有門的正體。『如此』以下是破除迷惑，結成正體。最初的有門中說，『諸法不生而般若生』，《大智度論》第六十二卷首先引用經文說：『舍利弗問佛說，云何生般若波羅蜜（智慧到彼岸）？佛說，色不生般若波羅蜜生，乃至一切種智（佛的一切智慧）不生般若波羅蜜生。』舍利弗問，云何色不生等？佛說，色不...

【English Translation】 English version: Severing the delusions of view and cultivation in the Three Realms (Desire Realm, Form Realm, Formless Realm), hence it is known that one can attain non-outflow (freedom from afflictions) at that time. Now, this text temporarily follows the argument of establishing the Three Pitaka Bodhisattva as refuted in the Mahaprajnaparamita Shastra, and temporarily retains this name, calling it the Subduing Path (the path of practice to subdue afflictions). 'Half-word' is citing the viewpoint of the Hinayana to argue. The fifth volume of the Mahaprajnaparamita Shastra says: 'For example, a wealthy man has only one son, whom he cherishes in his heart. He takes him to visit a famous teacher, but fears that he will not learn quickly, so he immediately takes him home. Because of his love and care, he diligently teaches him half a word day and night, but does not teach him the Vyakarana (grammar, an ancient Indian grammar).』 This is because his ability is not yet sufficient. Combining the analogy, 'half-word' refers to the Nine Divisions of Scriptures (Hinayana scriptures), and 'Vyakarana' refers to the Vaipulya Sutras (Mahayana scriptures). The explanation says that this treatise is the root of words. He Xi (referring to Kumarajiva) said that it is the root of worldly words. The treatises on scriptures and sounds proclaim and penetrate the Four Eloquences (eloquence of meaning, eloquence of dharma, eloquence of expression, eloquence of responsiveness), criticize worldly dharmas, and praise the dharma of renunciation. The language is elegant and the principles are profound. Although it is a treatise of external paths, it does not have evil dharmas, and it is thought to be the work of a Bodhisattva of Skillful Means (a Bodhisattva with skillful means). Therefore, this treatise is used to compare the Vaipulya Sutras. The twenty years mentioned in the Lotus Sutra, from the perspective of people, is expediently equivalent to the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle); from the perspective of principle, it is the Two Truths of the conventional truth and the ultimate truth; from the perspective of delusion, both the delusions of view and the delusions of cultivation have been broken. Question: The two meanings can be said in this way, but how should 'twenty' be explained? Answer: The Two Vehicles each have ten wisdoms (ten kinds of wisdom). Also, severing the delusions of view has one unobstructed liberation path, and severing the delusions of cultivation has nine unobstructed liberation paths. 'The dharma that the poor delight in,' etc., is like a farmer not having the thought of becoming an emperor, and a weaver not having the extravagant hope of becoming an empress. The Two Vehicles are also like this. Before the Lotus Sutra, even if they heard the Dharma, they belittled themselves, thinking that they had no share in becoming a Buddha, and had no desire for it. Secondly, there are the Four Gates of the Common Teaching. First is the Gate of Existence, saying 'and there is illusion,' which is the main body of the Gate of Existence. 'Thus' below is to break through delusion and form the main body. If it says 'false and real,' it is the main body of the Gate of Emptiness. 'Thus' below is to break through delusion and form the main body. If it explains 'all dharmas,' it is the main body of the Gate of Emptiness and Existence. 'Thus' below is to break through delusion and form the main body. Since it says 'neither empty nor existent,' it is the main body of the Gate of Neither Empty Nor Existent. 'Thus' below is to break through delusion and form the main body. In the initial Gate of Existence, it says, 'All dharmas are not born, but Prajna is born.' The sixty-second volume of the Mahaprajnaparamita Shastra first quotes the sutra saying: 'Sariputra asked the Buddha, how is Prajnaparamita (wisdom to the other shore) born? The Buddha said, form is not born, Prajnaparamita is born, and even all-knowing wisdom (the Buddha's all-knowing wisdom) is not born, Prajnaparamita is born.' Sariputra asked, how is form not born, etc.? The Buddha said, form is not...

起不生不得不失。乃至種智亦如是。是為般若生。生即是有故證有門。雖具三教今意在通。空門中雲乃至涅槃亦如幻化者。大論五十三引經云。諸天子念。誰應聞須菩提說。須菩提知諸天子念。語諸天子云。如幻如化如是聞法。乃至涅槃亦如幻化。論釋云。佛於一切眾生中第一。涅槃於一切法中第一。以二法名字從因緣生故。假令有法勝涅槃者能令如幻。何況涅槃。以無有法勝涅槃故假設言之。斥三藏如文。體而論破者。此通伏難。難云。通人既觀諸法如幻。幻本不生今無所滅。名之為體。體則非破。今何故云體破見思名破法遍。答。此約即體而論破也。不破而破故云體破。次引證中雲火焰等者並證四門不可取也。乃至釋第一義中。云一切實等四句。四門入池等。並此意也。故贊般若偈云。般若波羅蜜譬。如大火聚四邊不可取。無取亦不取。一切取悉舍。是名不可取。不可取而取。是即名為取。釋曰。初句明實相般若。即是所通。次句譬所通也。第三句譬能通不可取也。第四句門觀俱亡。第五句能所俱亡。第六句總結。第七八句明無取故名為得八義亦兼三且釋成通。若不下明門體離諍。問答下與三藏辨異。擋字(丁朗切)謂朋擋也。有門擋有而撥空。空門擋空而撥有。亦名如實巧度等者。大論第七作巧拙二醫譬云。如

【現代漢語翻譯】現代漢語譯本起不生，不不得不失（意為：既然沒有生起，就沒有什麼不得不失去的）。乃至種智（sarvajna-jnana，一切智）也是這樣。這就是般若（prajna，智慧）的生起。生起即是有，所以證明有門（bhava-mukha）。雖然具備三教（指聲聞乘、緣覺乘、菩薩乘），但現在的意思是通達。空門（sunyata-mukha）中說乃至涅槃（nirvana，寂滅）也如幻化。《大智度論》第五十三卷引用經文說：『諸天子念，誰應聞須菩提（Subhuti，解空第一的弟子）說？』須菩提知道諸天子的想法，告訴諸天子說：『如幻如化，這樣聽法，乃至涅槃也如幻化。』論釋說：『佛在一切眾生中第一，涅槃在一切法中第一。因為這兩種法的名字都是從因緣生起的，假設有法勝過涅槃，就能使涅槃如幻。何況沒有法勝過涅槃，所以假設這樣說。』斥責三藏（tri-pitaka，經、律、論三藏）如文，從體上來論破斥。這是爲了通達而消除疑問。疑問是：通達的人既然觀察諸法如幻，幻本不生，現在沒有什麼可滅的，名為體。體則不可破。現在為什麼說體破見思（dristi-vicikitsa，見惑和思惑）名為破法遍？回答：這是就即體而論破。不破而破，所以說體破。其次，引用證明中說火焰等，都是證明四門（四種修行方法）不可取。乃至解釋第一義中，說一切實等四句，四門入池等，都是這個意思。所以讚歎般若的偈子說：『般若波羅蜜（prajnaparamita，智慧到彼岸）譬如大火聚，四邊不可取。無取亦不取，一切取悉舍。是名不可取。不可取而取，是即名為取。』解釋說：第一句說明實相般若，就是所通達的。第二句比喻所通達的。第三句比喻能通達的不可取。第四句門觀俱亡。第五句能所俱亡。第六句總結。第七八句說明無取所以名為得，八義也兼顧三教，且解釋成就通達。如果不下明門體離諍，問答下與三藏辨別差異。擋字（丁朗切）是朋擋的意思。有門擋有而撥空，空門擋空而撥有。也名如實巧度等。《大智度論》第七卷作巧拙二醫的比喻說：

【English Translation】 English version The arising is without arising, there is no necessity for loss. Even Sarvajna-jnana (all-knowing wisdom) is the same. This is the arising of prajna (wisdom). Arising is existence, therefore it proves the bhava-mukha (the gate of existence). Although it possesses the three teachings (referring to the Sravaka-yana, Pratyekabuddha-yana, and Bodhisattva-yana), the current intention is to be comprehensive. In the sunyata-mukha (the gate of emptiness), it is said that even nirvana (extinction) is like an illusion. The Mahaprajnaparamita-sastra, in its fifty-third fascicle, quotes a sutra saying: 'The devas (heavenly beings) think, who should hear Subhuti (the foremost disciple in understanding emptiness) speak?' Subhuti knows the thoughts of the devas and tells them: 'Like an illusion, like a transformation, thus hear the Dharma, even nirvana is like an illusion.' The commentary says: 'The Buddha is the foremost among all beings, nirvana is the foremost among all dharmas. Because the names of these two dharmas arise from conditions, if there were a dharma superior to nirvana, it could make nirvana like an illusion. Moreover, there is no dharma superior to nirvana, so it is said hypothetically.' Criticizing the Tri-pitaka (the three baskets of scriptures: Sutra, Vinaya, and Abhidhamma) according to the text, refuting from the perspective of the substance. This is to eliminate doubts through comprehensive understanding. The doubt is: Since those who have attained comprehensive understanding observe all dharmas as illusory, and illusions do not inherently arise, there is nothing to be extinguished now, which is called the substance. The substance is then unbreakable. Why is it now said that breaking the dristi-vicikitsa (the delusions of views and thoughts) is called breaking the pervasive dharma? The answer is: This is discussing breaking from the perspective of the substance itself. Breaking without breaking is why it is called breaking the substance. Secondly, the quotation in the proof mentions flames, etc., all proving that the four gates (four methods of practice) are not to be grasped. Even in explaining the first meaning, the four phrases such as 'all reality,' the four gates entering the pond, etc., all have this meaning. Therefore, the verse praising prajna says: 'Prajnaparamita (perfection of wisdom) is like a great fire, its four sides cannot be grasped. Non-grasping is also not grasping, all grasping is abandoned. This is called non-grasping. Non-grasping yet grasping, that is called grasping.' The explanation says: The first line explains the true nature of prajna, which is what is to be understood. The second line is a metaphor for what is to be understood. The third line is a metaphor for the ability to understand that is not to be grasped. The fourth line is the simultaneous disappearance of the gate and the view. The fifth line is the simultaneous disappearance of the subject and object. The sixth line is the conclusion. The seventh and eighth lines explain that non-grasping is called attainment, and the eight meanings also consider the three teachings, and explain the achievement of comprehensive understanding. If the following does not clarify the gate and substance to resolve disputes, the questions and answers below distinguish the differences with the Tri-pitaka. The word 'dang' (pronounced ding lang qie) means 'to block.' The gate of existence blocks existence and clears emptiness, the gate of emptiness blocks emptiness and clears existence. It is also called 'skillful measure according to reality,' etc. The Mahaprajnaparamita-sastra, in its seventh fascicle, uses the analogy of two doctors, skillful and unskillful, saying:

用針藥名為拙度。用咒術者名為巧度。亦如二渡若用草筏名為拙渡。用方舟者名之為巧。雙舟曰方。聲聞化人苦行頭陀。初中后夜勤心禪觀。苦而行道名為拙度。菩薩化人觀諸法實。無縛無解心得清凈。名為巧度。巧如喜根拙如勝意。巧拙相形雖復若是。揣心量行無令濫非。此斥小宗事相頭陀專根本禪無常等觀。苦勵身口不知諸法畢竟清凈。此以衍教用斥拙度。行道之人善自斟酌。三獸渡河者大經譬也。三人如獸真如水底。像雖得底仍分二別。小象得泥通菩薩也。大象得實即見不空。見不空者。復有二種。謂但不但。今文且用得泥菩薩以共二乘。次別四門中初略辨異。大經下辨行相。經云聞大涅槃有無上道等。具如釋簽明聖行中。今云事相次第不殊三藏者。且如戒定及生滅慧。此三聖行全如三藏。若無生等三慧聖行則異三藏。今從初說故云不殊。復約教道初不知圓。余如釋簽次第五行也。初門中雲解脫者即是不空等者。是大經第五百句解脫中文。彼百解脫總而言之不出四門。而多明非有非無。當知百句是能通門。三德涅槃是所通理。以彼百句義兼圓別。故使今在別門引之。如來藏十喻者。二文不同。諸文引用。或云佛藏者隨語便耳。文在方等如來藏經中。彼經一卷佛為金剛藏菩薩說。文雖有十義但似九。以初二文同一

【現代漢語翻譯】現代漢語譯本用針藥治病叫做『拙度』（clumsy crossing）。用咒語法術治病叫做『巧度』（skillful crossing）。這就像兩種渡河方式，如果用草扎的筏子渡河，就叫做『拙渡』，用有棚的大船渡河，就叫做『巧渡』。雙舟並在一起就叫做『方』（fang，大）。聲聞（sravaka，小乘佛教徒）教化的人、苦行僧、頭陀（dhuta，一種苦行），在初夜、中夜、后夜都勤奮地禪修觀想，這樣辛苦地修行叫做『拙度』。菩薩（bodhisattva，覺悟的有情）教化的人，觀察諸法實相，沒有束縛也沒有解脫，內心清凈，叫做『巧度』。『巧』就像喜根（Xigen，人名），『拙』就像勝意（Shengyi，人名）。『巧』和『拙』相互比較雖然是這樣，但要仔細衡量自己的心和行為，不要胡亂錯用。這是批評小乘宗派只注重事相上的苦行和頭陀行，專注于根本禪和無常等觀。他們辛苦地磨練身口，卻不知道諸法畢竟是清凈的。這是用大乘的教義來批評『拙度』。修行的人要好好地衡量自己。『三獸渡河』是大涅槃經中的一個比喻。三獸比喻三種人，真如（tathata，事物的真實本性）比喻河底。大象雖然能觸及河底，但仍然有深淺的區別。小象只能觸及河底的泥土，這比喻通教菩薩（tongjiao pusa，通達共同教義的菩薩）。大象能觸及河底的實地，這比喻見到了不空（būnya，非空性）。見到不空又分為兩種，即『但』（dan，僅僅）和『不單』（budan，不只是）。這裡暫且用觸及泥土的菩薩來和二乘（聲聞乘和緣覺乘）作比較。接下來在『別四門』（bie simen，區別四門）中，首先簡略地辨別差異。『大經下辨行相』（dajing xiabian xingxiang，大經下面辨別修行的方式），如經中所說，『聽聞大涅槃經，有無上道等等』，詳細內容在《釋簽》（shiqian，書名）中聖行部分有說明。現在說『事相次第不殊三藏者』（shixiang cidi bushu sanzang zhe，事相的次第和三藏沒有區別），比如戒、定以及生滅慧，這三種聖行完全和三藏相同。如果無生等三種智慧的聖行，就和三藏不同了。現在從最初的階段來說，所以說『不殊』（bushu，沒有區別）。再從教義的道路來說，最初不知道圓融的道理，其餘的在《釋簽》中按照次第有五種修行。第一門中說『解脫者即是不空等者』（jietuo zhe jishi bukong deng zhe，解脫就是不空等等），這是大涅槃經第五百句解脫中的內容。那一百句解脫總的來說不出四門，而多是闡明非有非無的道理。應當知道，那一百句是能通達的門徑，三德涅槃（sande niepan，涅槃的三種功德）是所通達的真理。因為那一百句的意義兼顧了圓融和差別，所以現在在『別門』（biemen，區別之門）中引用它。如來藏（tathagatagarbha，如來藏）的十個比喻，兩段經文不同。各種經文中引用，或者說『佛藏』（fuzang，佛藏），只是隨文方便而已。經文在方等如來藏經中。那部經有一卷，佛為金剛藏菩薩（jingangzang pusa，金剛藏菩薩）宣說。經文雖然有十個意義，但實際上只有九個，因為最初的兩個經文意義相同。

【English Translation】 English version Using needles and medicine is called 'clumsy crossing' (zhuodu). Using incantations and spells is called 'skillful crossing' (qiaodu). It's like two ways of crossing a river: if you use a raft made of grass, it's called 'clumsy crossing'; if you use a decked boat, it's called 'skillful crossing'. Two boats together are called 'fang' (large). Those who are transformed by Sravakas (sravaka, disciples of Hinayana Buddhism), ascetics, and dhutas (dhuta, a type of ascetic practice), diligently meditate and contemplate in the early, middle, and late nights. This arduous practice is called 'clumsy crossing'. Those who are transformed by Bodhisattvas (bodhisattva, enlightened beings), observe the true nature of all dharmas, without bondage or liberation, with a pure mind, are called 'skillful crossing'. 'Skillful' is like Xigen (a person's name), and 'clumsy' is like Shengyi (a person's name). Although 'skillful' and 'clumsy' are compared in this way, one must carefully measure one's own mind and actions, and not misuse them. This criticizes the Hinayana sects for only focusing on the superficial aspects of asceticism and dhuta practices, concentrating on fundamental meditation and contemplation of impermanence. They diligently train their body and speech, but do not know that all dharmas are ultimately pure. This uses the teachings of Mahayana to criticize 'clumsy crossing'. Those who practice the path should carefully consider themselves. 'Three Beasts Crossing the River' is a metaphor in the Mahaparinirvana Sutra. The three beasts are metaphors for three types of people, and tathata (tathata, the true nature of things) is a metaphor for the bottom of the river. Although the elephant can reach the bottom of the river, there are still differences in depth. The small elephant can only reach the mud at the bottom of the river, which is a metaphor for the Tongjiao Bodhisattva (tongjiao pusa, Bodhisattvas who understand common teachings). The large elephant can reach the solid ground at the bottom of the river, which is a metaphor for seeing the non-emptiness (būnya, non-emptiness). Seeing the non-emptiness is further divided into two types, namely 'dan' (only) and 'budan' (not only). Here, we temporarily use the Bodhisattva who touches the mud to compare with the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle). Next, in the 'Differentiation of the Four Gates' (bie simen), the differences are briefly distinguished first. 'The Mahaparinirvana Sutra below distinguishes the aspects of practice' (dajing xiabian xingxiang), as the sutra says, 'Hearing the Mahaparinirvana Sutra, there is the unsurpassed path, etc.', detailed content is explained in the 'Shigian' (a book title) in the section on holy conduct. Now it says 'The order of phenomena is not different from the Three Pitakas' (shixiang cidi bushu sanzang zhe), for example, precepts, samadhi, and the wisdom of arising and ceasing, these three holy conducts are completely the same as the Three Pitakas. If the holy conduct of the three wisdoms such as non-arising, it is different from the Three Pitakas. Now, starting from the initial stage, it is said that 'not different' (bushu). Furthermore, from the path of doctrine, initially one does not know the principle of perfect integration, and the rest are in the 'Shigian' in five practices according to the order. In the first gate, it says 'Liberation is non-emptiness, etc.' (jietuo zhe jishi bukong deng zhe), which is the content of the five hundredth sentence of liberation in the Mahaparinirvana Sutra. Those one hundred sentences of liberation, in general, do not go beyond the four gates, and mostly explain the principle of neither existence nor non-existence. It should be known that those one hundred sentences are the path that can be reached, and the Three Virtues of Nirvana (sande niepan, the three virtues of Nirvana) are the truth that can be reached. Because the meaning of those one hundred sentences takes into account both perfect integration and differentiation, it is now quoted in the 'Differentiation Gate' (biemen). The ten metaphors of the Tathagatagarbha (tathagatagarbha), the two passages of scripture are different. In various scriptures, it is quoted, or it is said 'Buddha-garbha' (fuzang), it is just convenient according to the text. The text is in the Fangdeng Tathagatagarbha Sutra. That sutra has one volume, and the Buddha preached it for the Vajragarbha Bodhisattva (jingangzang pusa). Although the text has ten meanings, there are actually only nine, because the first two texts have the same meaning.

義故。初文云。我以佛眼觀一切眾生。諸煩惱中有佛智眼有如來身。結跏趺坐儼然不動。善男子。譬如天眼觀未敷華中有如來。除卻華已便得顯現。佛見眾生亦復如是。已下九譬總有九番長行偈頌各四五行。今略從要各取一行令知喻相。初云。譬如萎變華其華未開敷。天眼者觀見如來身無染。二云。譬如巖樹蜜無量蜂圍繞。善方便取者先除彼群蜂。三云。譬一切粳糧皮糩未除蕩。貧者猶賤之謂為可棄物。四云。如金在不凈隱沒莫能見。天眼者乃見即以告眾人。五云。譬如貧人家內有珍寶藏。主既不知見寶復不能言。六云。譬如庵羅果內實不毀壞。種之於大地必成大樹王。七云。譬如持金像行詣於他方。裹以弊穢物棄之於曠野。八云。譬如貧女人色貌甚醜陋。而懷貴相子當爲轉輪王。九云。譬如大冶鑄無量真金像。愚者自外觀但見焦黑土。文中各以佛性合喻。若尼楗經云。有城名郁阇廷。王名嚴熾。有大薩遮來入其國。王出遠迎。其見王已坐一樹下。王見致敬。因為王說治國之法。乃至為王說佛身相及種性等。乃至令王觀如來身云。大王當知依煩惱身觀如來身。依陰界入觀如來身。何以故。此身即是如來藏故。一切煩惱諸垢藏中佛性滿足。如石中金。木中火。地中水。乳中酪。麻中油。子中禾。藏中金。模中像。孕中胎

。雲中日。是故我言煩惱之中有如來藏。尼楗經中雖亦有于如來藏名。十喻亦與今文大同。然既引弊帛薩遮中無。故知應是引方等經也。涅槃非有等者。涅槃非是能名所名。故云非有。因俗施設名涅槃有。既非色聲云何而言見妙有色聞涅槃名。如水酒酪瓶等者亦百句文。彼文云。又解脫者名曰不空。如水酒酪蘇蜜等瓶。無水等時猶故得名為水等瓶。如是等瓶不可說空及以不空。若說空者則不得有色香味觸。若說不空而實無有水酒酪等。非有非無門中言絕四等者。意指中為所證之理。理無四故。尚無四句焉有百非。此第四門雖四句攝。今約理說故云絕四。乃至有門亦復如是。故引大經非常非斷名為中道。以證於理復是雙非。如此下判得失也。若得意者得入初地名為見實。若不得意但成地前方便位耳。若準前明三藏四門。一一門后各明得失。為離煩文於此總明。次明圓四門中初辨同異。云何下總徴起。觀見思下正釋也。初明有門。即指見思為不思議因緣生法。生法即假。假是有門。以無空中而不假故。故云乃至第一義亦是因緣。大經下引證也。三菩提法尚是因緣故知一切無非有也。次空門中雲三諦者。亦是三諦皆空故也。亦是假中皆空故也。言我及涅槃此二皆空者。我即是俗涅槃即真。二諦俱空唯有中空。中空亦空故云空

病亦空。此即三諦俱空故也。次亦空亦有門者。一中一切中約雙照說名第三門。無有真實亦空也。分別不盡亦有也。次引多文以為證也。一微塵中亦空也。大千卷亦有也。第一義亦空也。善分別亦有也。大地一亦空也。種種芽亦有也。無名相亦空也。假名相亦有也。乃至佛亦空也。但有字亦有也。既約中道雙照二諦。一切無非亦空亦有。次非空非有門者。亦是一中一切中約雙非說名第四門。空有乃至非空非有餘三門中。皆云一有一切有等。唯第三門言雖稍隱意實周具。云何下明門互融。且寄四門別說其相。三諦之理一一無虧。所以者何下釋也。何以故。一門即是三門故也。初舉因緣。因緣即空。空即是假。假即法界。今論行相四悉隨便根性各別隨依一門。初依教門途轍大體。一切且以無生為首。今明教旨辨十六門俱斷見思。故料簡之出其元意。意在圓門故通列四。又教教雖四隨教曲論。一一教中初入復別。故四念處云。藏多用有通多用空。別教多用亦空亦有。圓教多用非空非有。又但以空有相對說者。藏別兩教多依有門。通圓兩教多依空門。但須分別界內界外。偏用雖爾復順大途。是故今文無生為首。文中復須具足列四。為偏簡故是故通列。如上下結成無生。若爾下開權也。先徴起。次正開。三引證。若爾。只應引法

【現代漢語翻譯】現代漢語譯本病亦空。這指的是三諦（satyatraya，佛教術語，指空、假、中三諦）都是空性的緣故。其次是亦空亦有門，在一中一切中，從雙照的角度來說，稱為第三門。沒有真實自性是空性。分別不窮盡是有。接下來引用多段經文作為證明。一微塵中也是空性。大千世界也是有。第一義諦（paramārtha-satya，佛教術語，指最高的真理）也是空性。善於分別也是有。大地一體也是空性。種種的芽也是有。沒有名稱相狀也是空性。假借的名稱相狀也是有。乃至佛也是空性。但有文字也是有。既然從中道的角度雙照二諦（dvisatya，佛教術語，指真諦和俗諦），一切沒有不是亦空亦有的。其次是非空非有門，也是在一中一切中，從雙非的角度來說，稱為第四門。空有乃至非空非有，其餘三門中，都說一有一切有等等。只有第三門，言語雖然稍微隱晦，但意思實際上週全具備。云何以下說明門互融。且借用四門分別說明它們的相狀。三諦的道理，一一都沒有虧缺。所以者何以下解釋。什麼緣故呢？一門就是三門。最初舉出因緣。因緣即是空。空即是假。假即是法界（dharmadhatu，佛教術語，指一切諸法的總稱）。現在討論行相，四悉（catuh-siddhanta，佛教術語，指四種成就）隨順根性，各自依止一門。最初依止教門，途徑大體上，一切且以無生為首。現在闡明教旨，辨別十六門，都斷除見思惑（dṛṣṭi-heya和bhāvanā-heya，佛教術語，指見惑和思惑）。所以簡別它，揭示它的根本用意。用意在於圓門，所以通盤列出四門。又教教雖然有四，隨順教義曲折論述。一一教中，最初進入又有所區別。所以四念處（catuh-smṛtyupasthāna，佛教術語，指四種觀禪）說，藏教多用有，通教多用空，別教多用亦空亦有，圓教多用非空非有。又只是以空有相對來說，藏教和別教多依止有門，通教和圓教多依止空門。但必須分別界內界外。偏用雖然如此，又順應大的途徑。因此，現在本文以無生為首。文中又必須具足列出四門，爲了偏頗地簡別，所以通盤列出。如上下總結成就無生。若爾以下開顯權巧方便。先是提問，其次正式開顯，第三是引證。若爾，只應該引用法。

【English Translation】 English version 'Disease is also emptiness.' This refers to the fact that the three truths (satyatraya, Buddhist term referring to the three truths of emptiness, provisional existence, and the Middle Way) are all empty in nature. Next is the 'neither empty nor non-empty' gate, which, in 'one in all, all in one,' is called the third gate from the perspective of dual illumination. Having no real self-nature is emptiness. Distinctions not being exhausted is existence. Next, multiple passages are cited as proof. Within a single dust mote is also emptiness. The great chiliocosm is also existence. The ultimate truth (paramārtha-satya, Buddhist term referring to the highest truth) is also emptiness. Skillful discrimination is also existence. The oneness of the great earth is also emptiness. Various sprouts are also existence. Having no name or form is also emptiness. Provisional names and forms are also existence. Even the Buddha is also emptiness. But having words is also existence. Since, from the perspective of the Middle Way, the two truths (dvisatya, Buddhist term referring to the conventional truth and the ultimate truth) are dually illuminated, everything is neither empty nor non-empty. Next is the 'neither empty nor non-existent' gate, which, also in 'one in all, all in one,' is called the fourth gate from the perspective of dual negation. Emptiness, existence, and even neither empty nor non-existent—in the other three gates, it is said 'one exists, all exists,' and so on. Only in the third gate, although the language is slightly obscure, the meaning is actually complete and comprehensive. 'How is it that...' below explains the mutual interpenetration of the gates. For now, the four gates are used to separately explain their characteristics. The principle of the three truths is not lacking in any way. 'What is the reason for this...' below explains. What is the reason? One gate is the three gates. Initially, causation is cited. Causation is emptiness. Emptiness is provisional existence. Provisional existence is the dharma realm (dharmadhatu, Buddhist term referring to the totality of all dharmas). Now, discussing practice, the four siddhantas (catuh-siddhanta, Buddhist term referring to the four kinds of accomplishment) accord with the capacities of beings, each relying on one gate. Initially, relying on the teaching gate, the general path is that everything begins with non-arising. Now, clarifying the teaching's purpose, distinguishing the sixteen gates, all of which sever the afflictions of views and emotions (dṛṣṭi-heya and bhāvanā-heya, Buddhist terms referring to afflictions arising from views and afflictions arising from emotions). Therefore, it is distinguished and its fundamental intention is revealed. The intention lies in the perfect gate, so all four gates are listed. Furthermore, although the teachings are four, they are discussed flexibly according to the teachings. Within each teaching, the initial entry is also different. Therefore, the four foundations of mindfulness (catuh-smṛtyupasthāna, Buddhist term referring to the four contemplations) say that the Tripitaka teaching mostly uses existence, the shared teaching mostly uses emptiness, the distinct teaching mostly uses neither empty nor non-empty, and the perfect teaching mostly uses neither empty nor non-existent. Furthermore, simply speaking in terms of the opposition between emptiness and existence, the Tripitaka and distinct teachings mostly rely on the gate of existence, while the shared and perfect teachings mostly rely on the gate of emptiness. However, it is necessary to distinguish between within and outside the realms. Although the biased use is like this, it also accords with the great path. Therefore, the current text begins with non-arising. Within the text, it is also necessary to fully list the four gates, for the sake of biased distinction, so all are listed. As above and below, the accomplishment of non-arising is concluded. 'If so...' below reveals the expedient means. First, a question is raised, second, it is formally revealed, and third, evidence is cited. 'If so,' only the Dharma should be cited.

華文以證顯實。何須復引大品凈名。答。彼部中實不殊法華。所顯實同故得為證。既引法華開諸權已。凈名大品何權不開。故開彼權還入彼實。即是法華權意本實。他人不說此十六門。將何以為能通之路。破假不同混然難曉。將何以簡諸空諸有。乃至諸教非空非有。如上所說且寄一法以之為式。若睹諸教準例可從。又此十六門藏通圓三。隨所列門即可為觀。唯別聞門稍異前後。如今所列。但是且論初心斷見思異。若論遠理直在教道。期心極果緣理生信。即以所信立為四門。眾生理具為惑所纏。初心頓聞而修漸行。至十行後方始造修。向終界初薄證少分。信后習觀初斷見思具如藏通。故云次第不殊三藏。從初至后歷十六門。自行化他或橫或豎。若得下開說即理以結門意。引證如文。上無生下總結用門本意。此言依無生門者。即前大經圓無生門豎破見思。即豎而非橫豎皆攝一切。若只豎破未涉余惑。若得元意本在圓融。故於此中具列諸門破見思位。先簡後會。故圓四門皆達見思即是法界並具三諦。恐人迷旨故於此中即示門意。若得意者。終日次第意非次第。故云非方便門。此即第三示文旨歸。若銷文勢不可於一一句見。一一品思頻論文旨。若修觀者。及尋文旨。不可一句迷於妙體。故四念處中問曰。若爾。應直說大何故先

【現代漢語翻譯】現代漢語譯本華文以證顯實，何須再引用《大品般若經》（Mahaprajnaparamita Sutra）和《維摩詰所說經》（Vimalakirti Sutra）呢？答：這兩部經的實相與《法華經》（Lotus Sutra）並無不同，所闡明的實相相同，因此可以作為佐證。既然已經引用《法華經》開顯了各種權巧方便，那麼《維摩詰所說經》和《大品般若經》中還有什麼權巧方便沒有被開顯呢？所以，開顯那些權巧方便，最終還是歸入實相，這就是《法華經》權巧方便的本意在於實相。別人不說這十六門，用什麼來作為通達的途徑呢？破除虛假如果不加以區分，就會混淆難以理解，用什麼來區分諸空諸有，乃至諸教的非空非有呢？像上面所說的，姑且借用一種方法作為範例，如果看到其他教義，可以參照這個例子。此外，這十六門涵蓋了藏教（Tripitaka teaching）、通教（Shared teaching）和圓教（Perfect teaching）這三種教義，可以根據所列的門進行觀修。只有別聞門（Separate Hearing）在順序上稍有不同。現在所列的，只是暫且討論初心斷除見思惑（wrong views and thoughts）的不同。如果討論深遠的道理，直接就在教道之中，期望達到極果，緣理生信，就用所信的道理建立為四門。眾生本來就具備真如佛性，只是被迷惑所纏繞，初心頓聞佛法，然後修習漸行，到十行位之後才開始造修，接近終界（final stage）的開始，稍微證得少分真理。信位之後的習觀，最初斷除見思惑，完全如同藏教和通教。所以說次第與三藏教沒有不同。從開始到最後，經歷十六門，自行化他，或者橫向或者縱向。如果能夠理解下面的開說，就能夠用理來總結門的意思，引用經文作為佐證。上面是無生門，下面是總結用門（application gate）的本意。這裡所說的依據無生門，就是前面《大般涅槃經》（Mahaparinirvana Sutra）的圓頓無生門，縱向破除見思惑，就是縱向而非橫向，縱向都攝一切。如果只是縱向破除，沒有涉及其他的迷惑。如果懂得元意，本就在於圓融，所以在這裡詳細列出各種門來破除見思惑的位次，先簡別後會歸。所以圓教的四門都通達見思惑就是法界，並且具備三諦（three truths）。恐怕有人迷惑宗旨，所以在這裡就開示門的意義。如果懂得意義，終日次第，意非次第，所以說不是方便門。這就是第三個開示經文的宗旨歸宿。如果消解文句的勢力，不能在一句一句中見到，要反覆思考經文的宗旨。如果修觀的人，以及尋找經文宗旨的人，不能因為一句而迷惑于妙體。所以在《四念處經》（Satipatthana Sutta）中問道：如果這樣，應該直接說大乘，為什麼先說小乘呢？

【English Translation】 English version Since the Chinese texts already clearly demonstrate the truth, why is it necessary to further cite the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) and the Vimalakirti Sutra (Vimalakirti Nirdesa Sutra)? Answer: The reality in those scriptures is no different from the Lotus Sutra (Saddharma Pundarika Sutra). The reality they reveal is the same, so they can be used as evidence. Since the Lotus Sutra has already been cited to reveal all expedient means, what expedient means in the Vimalakirti Sutra and the Mahaprajnaparamita Sutra have not been revealed? Therefore, revealing those expedient means ultimately leads back to the true reality, which is the original intention of the Lotus Sutra's expedient means lying in the true reality. Others do not speak of these sixteen gates; what can they use as a path to understanding? If the refutation of the false is not distinguished, it will be confusing and difficult to understand. What can be used to differentiate between all emptiness and all existence, and even the non-emptiness and non-existence of all teachings? As mentioned above, let's borrow one method as an example. If you see other teachings, you can follow this example. Furthermore, these sixteen gates encompass the Tripitaka teaching (Hinayana teaching), the Shared teaching (common to Hinayana and Mahayana), and the Perfect teaching (Tiantai/Tendai). You can cultivate according to the listed gates. Only the Separate Hearing gate (distinct teaching) is slightly different in order. What is listed now is only a temporary discussion of the differences in the initial intention to cut off the afflictions of views and thoughts (wrong views and thoughts). If we discuss profound principles, they are directly within the teachings. Hoping to reach the ultimate fruit, generating faith based on principle, we use the principles we believe in to establish the four gates. Sentient beings inherently possess the Tathagata-garbha (Buddha-nature), but are entangled by delusions. Initially hearing the Dharma suddenly, they then cultivate gradually, and only after the Ten Faiths stage do they begin to create and cultivate, approaching the beginning of the final stage, slightly realizing a small portion of the truth. The practice of contemplation after the stage of faith, initially cutting off the afflictions of views and thoughts, is completely like the Tripitaka teaching and the Shared teaching. Therefore, it is said that the order is no different from the Threefold Treasury. From beginning to end, going through the sixteen gates, benefiting oneself and others, either horizontally or vertically. If one can understand the following explanation, one can use reason to summarize the meaning of the gates, citing scriptures as evidence. Above is the gate of non-origination (anutpada), and below is the original intention of summarizing the application gate. What is said here about relying on the gate of non-origination is the perfect and sudden gate of non-origination in the Mahaparinirvana Sutra, vertically cutting off the afflictions of views and thoughts, which is vertical rather than horizontal, and vertical encompasses everything. If only cutting off vertically, it does not involve other delusions. If one understands the original intention, it lies in perfect harmony, so here we list in detail the positions of various gates to cut off the afflictions of views and thoughts, first distinguishing and then converging. Therefore, the four gates of the Perfect teaching all understand that the afflictions of views and thoughts are the Dharmadhatu (realm of reality), and possess the Three Truths. Fearing that people will be confused about the purpose, here we reveal the meaning of the gates. If one understands the meaning, the order of the day is not the order, so it is said that it is not an expedient gate. This is the third revelation of the ultimate meaning of the scripture. If one dissolves the power of the words, one cannot see it in each and every sentence; one must repeatedly contemplate the purpose of the scripture. If one cultivates contemplation, and seeks the purpose of the scripture, one cannot be confused about the wonderful essence because of one sentence. Therefore, in the Satipatthana Sutta (Discourse on the Establishing of Mindfulness), it is asked: If so, one should directly speak of the Mahayana, why speak of the Hinayana first?

小。答。經具二意。若先大者如照高山純被于大。仍兼利鈍二機不同。若先小者如初鹿苑。然今先小其意有十。一為用故。亦如凈名中先為俗眾。二為破故。先弟子之砧。后凈名之椎。三為攝故。如凈名室內先說無常。四為會故。大品會宗皆摩訶衍。五為開故。如法華中決了諸法。六為學者識內外典離邪曲誤。七為知故。知佛方便不應輒破。八示末代坐禪內證。邪正空別。九為學者識于內外孟浪行說。十為學者識大小門成遍習故。今約自行似闕前三。兼于利他全須十意。為此意故應遍立門。應以此意該通上下。

○次明入假破遍。初文意者大悲利物。是故二乘但住于空。不能從空出假利物。簡小正明出假意如文。善巧下示假觀相。空中種樹者譬出假相。既以大悲為利眾生。應于生死善巧方便。如空中種樹知病識藥。大論二十八引網明菩薩經云。舍利弗白佛。是菩薩所說有能解者。得大功德。何以故。是菩薩乃至得聞其名得大利益。何況聞其所說法耶。世尊。如人種樹不依于地而欲令其華果枝葉成果實者。是難可得。諸法行相亦復如是。不著一切而得菩提。今亦如是。菩薩證空而不住空。能于空中分別藥病。雖知不實而常運懷。筈筈相拄者大論云。菩薩雖行諸法未具佛法故不取證不取證者謂不住空。如佛所說。譬

【現代漢語翻譯】現代漢語譯本：小：回答。經典具備兩種含義。如果先講大乘，就像陽光照耀高山，完全覆蓋于高處，仍然兼顧根器利鈍兩種不同的人。如果先講小乘，就像在初鹿苑（Sārnāth，佛陀初次說法之地）。然而現在先講小乘，其中有十種用意：一是為應用的緣故，也像《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）中先為在家信眾說法；二是為破除的緣故，先用弟子的鐵砧，後用《維摩詰經》的鐵錘；三是為攝受的緣故，如《維摩詰經》室內先說無常；四是為會通的緣故，《大品般若經》（Mahāprajñāpāramitā Sūtra）會歸的宗旨都是摩訶衍（Mahāyāna，大乘）；五是為開顯的緣故，如《法華經》（Lotus Sūtra）中徹底明瞭諸法；六是為使學習者辨識內外典籍，遠離邪曲謬誤；七是為知曉的緣故，知曉佛陀的方便法門，不應隨意破斥；八是為昭示末法時代坐禪內證的邪正空性差別；九是為使學習者辨識內外典籍中孟浪的修行和說法；十是為使學習者辨識大小乘法門，成就普遍修習的緣故。現在就自身修行而言，似乎缺少前三種用意，但兼顧利他，則完全需要這十種用意。為此用意，應該普遍建立法門，應該以此用意貫通上下。

其次說明入假破遍。首先說明文句的含義，大悲心是爲了利益眾生。因此，二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）之人只是安住于空性，不能從空出假來利益眾生。簡要說明小乘，正是爲了闡明出假（從空性進入世俗）的用意，如經文所示。『善巧』以下，揭示假觀的相狀。『空中種樹』比喻出假的相狀。既然以大悲心來利益眾生，就應該在生死輪迴中善巧方便，如同在空中種樹，瞭解病情，辨識藥物。《大智度論》（Mahāprajñāpāramitopadeśa）第二十八卷引用《網明菩薩經》（Brahmajāla Sutra）說：舍利弗（Śāriputra）問佛，這些菩薩所說的話，有能理解的人，會得到很大的功德。為什麼呢？因為這些菩薩，乃至聽到他們的名字，都能得到很大的利益，更何況是聽聞他們所說的法呢？世尊，如同有人種樹，不依靠土地，卻想要讓它開花結果，長出枝葉，結出果實，這是很難得到的。諸法的行相也是這樣，不執著一切而得到菩提（bodhi，覺悟）。現在也是這樣，菩薩證悟空性而不住在空性中，能夠在空中分辨藥和病。雖然知道一切不真實，卻常常懷有慈悲。『筈筈相拄』，《大智度論》說，菩薩雖然修行諸法，但未具備佛法，所以不取證，不取證就是不住空。如佛所說，譬如……

【English Translation】 English version: Small: Answer. The scripture embodies two meanings. If the Mahāyāna (Great Vehicle) is taught first, it is like the sun illuminating a high mountain, completely covering the heights, still accommodating both sharp and dull faculties. If the Hīnayāna (Smaller Vehicle) is taught first, it is like in the Deer Park (Sārnāth, where Buddha first taught). However, teaching the Hīnayāna first now has ten purposes: First, for the sake of application, just as in the Vimalakīrti Nirdeśa Sūtra, it is first for the lay audience. Second, for the sake of refutation, first the anvil of the disciples, then the hammer of the Vimalakīrti. Third, for the sake of embracing, such as first speaking of impermanence in the Vimalakīrti's room. Fourth, for the sake of convergence, the essence of the Mahāprajñāpāramitā Sūtra is all Mahāyāna. Fifth, for the sake of revelation, such as the thorough understanding of all dharmas in the Lotus Sūtra. Sixth, for learners to recognize internal and external scriptures, and to depart from deviant and erroneous misunderstandings. Seventh, for the sake of knowing, knowing the Buddha's expedient means and not rashly refuting them. Eighth, to show the difference between right and wrong emptiness in the internal realization of seated meditation in the degenerate age. Ninth, for learners to recognize careless practice and speech in internal and external scriptures. Tenth, for learners to recognize the doors of the Great and Small Vehicles, achieving comprehensive practice. Now, in terms of personal practice, it seems to lack the first three intentions, but considering benefiting others, all ten intentions are fully needed. For this intention, one should universally establish the Dharma gates, and one should use this intention to connect above and below.

Next, explain entering the provisional to break through pervasiveness. The initial meaning of the text is that great compassion benefits beings. Therefore, those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only abide in emptiness and cannot emerge from emptiness to benefit beings. Briefly explaining the Small Vehicle is precisely to clarify the intention of emerging from the provisional (from emptiness into the mundane), as the text shows. 'Skillful' below reveals the appearance of provisional contemplation. 'Planting trees in the air' is a metaphor for the appearance of emerging from the provisional. Since great compassion is used to benefit beings, one should be skillful and expedient in the cycle of birth and death, like planting trees in the air, understanding the illness, and recognizing the medicine. The Mahāprajñāpāramitopadeśa, chapter 28, quotes the Brahmajāla Sutra, saying: Śāriputra asked the Buddha, 'If someone can understand what these Bodhisattvas say, they will receive great merit. Why? Because these Bodhisattvas, even hearing their names, can receive great benefits, let alone hearing the Dharma they speak? World-Honored One, it is like someone planting a tree without relying on the earth, yet wanting it to blossom, bear fruit, grow branches and leaves, and produce fruit; this is difficult to achieve. The characteristics of all dharmas are also like this: not being attached to anything and attaining bodhi (enlightenment).' It is also like this now: Bodhisattvas realize emptiness but do not abide in emptiness, and can distinguish medicine and illness in the air. Although they know everything is unreal, they always cherish compassion. 'Arrow upon arrow meeting,' the Mahāprajñāpāramitopadeśa says, 'Although Bodhisattvas practice all dharmas, they have not fully possessed the Buddha-dharma, so they do not take realization; not taking realization means not abiding in emptiness.' As the Buddha said, for example...

如仰射虛空箭箭相拄不令墮地。菩薩摩訶薩以般若箭射三空門。后以方便箭射般若箭。不令墮于涅槃之地。大悲心厚為利眾生。此即入假之本意也。若住下結意。

○次入假緣中初云同體哀傷者。且約出假。見眾生苦同於己苦。名為同體。非謂無緣同實體也。憶本誓者。本擬利生策發令憶。故引二乘以勵先志。利智者。應知住空有棄他過不習法過。善巧者。既出假已不為假污。令假智牢強。精進者。誓填本願無使一念生畏憚想。次引凈名三慰喻者。此是大師判釋凈名問疾品中為三慰喻。所言三者。亦名三觀亦名三教。言入空者彼經云說身有苦等。此約通教。亦以三藏助成於通。于兩教中但在菩薩。二乘無悲將何慰喻。于彼文中初約果次約因。初約果中謂苦下四行。說身無常不同凡夫計之為常。不說厭離不同二乘自謂滿足於身生厭。說身有苦不說樂於涅槃。說身無我而說教導眾生。說身空寂不說畢竟寂滅。並如初釋。次約因者即約集諦。說悔先罪者。菩薩為他理須悔罪。二乘抵債不同凡夫順罪不悔不同有部計于罪性從現入過。故云不說入於過去。令諸眾生觀此因果。並是三假俱順入空。下入中文云。今我病者非真非有。眾生病亦非真非有。入假文在空中中間。故云中間即是入假慰喻。亦名別教慰喻。彼入假文五意

【現代漢語翻譯】現代漢語譯本：如同向上射向天空的箭，箭與箭相互支撐，不讓其墜落地面。菩薩摩訶薩用般若之箭射向三空門（指空門、無相門、無作門），之後用方便之箭射向般若之箭，不讓它落入涅槃之地。以深厚的大悲心利益眾生，這正是入假（菩薩不住于空性，而進入世間度化眾生）的本意。如果停留在下結（煩惱）的意念中。

○接下來解釋入假之緣起，首先說『同體哀傷』，這是從出假（從空性中出來）的角度來說的。見到眾生的痛苦如同自己的痛苦，這叫做同體。並非說沒有因緣而與眾生有相同的實體。『憶本誓』，本意是利益眾生，策勵啓發他們憶起誓願。所以引用聲聞乘和緣覺乘來勉勵先前的志向。『利智者』，應該知道安住于空性，捨棄他人的過失，不學習佛法的過失。『善巧者』，既然已經出假，就不被假象所污染，使假智更加牢固強大。『精進者』，發誓填滿本來的願望，不要使一念產生畏懼退縮的想法。接下來引用《維摩經》中的三種慰喻，這是大師判釋《維摩詰所說經·問疾品》中的三種慰喻。所說的三種，也叫做三觀（空觀、假觀、中觀），也叫做三教（空教、假教、中教）。說到『入空』，那部經中說『說身有苦』等等，這是從通教（三乘共通的教法）的角度來說的，也用三藏（經藏、律藏、論藏）來輔助成就通教。在兩種教法中，只針對菩薩，因為聲聞乘和緣覺乘沒有大悲心，用什麼來慰喻呢？在那段經文中，先從果報的角度，再從因地的角度。先從果報的角度來說，就是『苦』下面的四行，說身體是無常的，不同於凡夫認為身體是常住不變的；不說厭離，不同於聲聞乘和緣覺乘自認為滿足，對身體產生厭惡；說身體有苦，不說安樂於涅槃；說身體無我，而說教導眾生；說身體空寂，不說畢竟寂滅。都如最初的解釋。再從因地的角度來說，就是從集諦（苦的根源）的角度來說。說懺悔先前的罪過，菩薩爲了他人必須懺悔罪過，聲聞乘和緣覺乘抵償罪業，不同於凡夫順從罪業不懺悔，不同於有部認為罪性的存在從現在進入過去。所以說不說進入過去。令一切眾生觀察這因果，都是三假（眾生假、法假、菩薩假）都順應入空。下面的入中文中說：『今我病者，非真非有。眾生病亦非真非有。』入假文在空中中間，所以說中間就是入假慰喻，也叫做別教（菩薩不共二乘的教法）慰喻。那段入假文有五種含義。

【English Translation】 English version: It is like shooting arrows into the empty sky, with each arrow supporting the others, preventing them from falling to the ground. The Bodhisattva Mahasattvas shoot the arrow of Prajna (wisdom) towards the three gates of emptiness (Śūnyatā – emptiness, Animitta – signlessness, and Apranihita – wishlessness). Afterwards, they shoot the arrow of Upaya (skillful means) towards the arrow of Prajna, preventing it from falling into the land of Nirvana. With profound great compassion, they benefit sentient beings. This is the original intention of entering the provisional (entering the world to liberate beings without dwelling in emptiness). If one dwells on the thought of lower fetters (kleshas – afflictions).

○ Next, explaining the conditions for entering the provisional, first, 『compassionate suffering as one』s own』 is from the perspective of emerging from emptiness. Seeing the suffering of sentient beings as one』s own suffering is called 『same body』. It does not mean having the same substance as sentient beings without conditions. 『Remembering the original vow』 means benefiting sentient beings, encouraging and inspiring them to remember their vows. Therefore, the Śrāvakas (voice-hearers) and Pratyekabuddhas (solitary realizers) are cited to encourage previous aspirations. 『Benefiting the wise』 means knowing to abide in emptiness, abandoning the faults of others, and not learning the faults of the Dharma. 『Skillful』 means that once having emerged from emptiness, one is not defiled by the provisional, making the provisional wisdom more solid and strong. 『Diligent』 means vowing to fulfill the original vows, without allowing a single thought of fear or hesitation to arise. Next, citing the three consolations from the Vimalakirti Sutra, this is the master's interpretation of the three consolations in the 『Inquiry of Illness』 chapter of the Vimalakirti Sutra. The three mentioned are also called the three contemplations (emptiness, provisional, and middle), and also called the three teachings (emptiness teaching, provisional teaching, and middle teaching). Speaking of 『entering emptiness』, that sutra says 『speaking of the body having suffering』 and so on, this is from the perspective of the common teaching (shared by the three vehicles), and also using the Tripitaka (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka) to assist in accomplishing the common teaching. In the two teachings, it is only for Bodhisattvas, because Śrāvakas and Pratyekabuddhas do not have great compassion, what can be used to console them? In that passage, first from the perspective of the result, then from the perspective of the cause. First, from the perspective of the result, it is the four lines below 『suffering』, saying that the body is impermanent, different from ordinary people who consider the body to be permanent; not speaking of aversion, different from Śrāvakas and Pratyekabuddhas who consider themselves satisfied and develop aversion to the body; saying that the body has suffering, not speaking of happiness in Nirvana; saying that the body is without self, and speaking of teaching sentient beings; saying that the body is empty and still, not speaking of ultimate extinction. All are as explained initially. Then, from the perspective of the cause, it is from the perspective of the Samudaya Satya (the truth of the origin of suffering). Saying to repent of previous sins, Bodhisattvas must repent of sins for the sake of others, Śrāvakas and Pratyekabuddhas repay debts, different from ordinary people who follow sins and do not repent, different from the Sarvastivadins who consider the nature of sin to exist from the present into the past. Therefore, it is said not to enter the past. Causing all sentient beings to observe this cause and effect, all three provisionals (provisional beings, provisional dharmas, provisional Bodhisattvas) all accord with entering emptiness. The following passage in the middle says: 『Now my illness is neither true nor existent. The illness of sentient beings is also neither true nor existent.』 The text on entering the provisional is in the middle of emptiness, so it is said that the middle is the consolation of entering the provisional, also called the separate teaching (teaching not shared by Bodhisattvas and the two vehicles) consolation. That text on entering the provisional has five meanings.

具足。故引別教證次第假。彼文三觀並約利他。是故三觀皆云慰喻。今入空即屬自行。雖不引彼意亦大同。言入假五意者。經云。以己之疾憫于彼疾。證今文中同體大悲等者。自悲悲他。我昔有惑生死輪迴。是故起悲利彼含識。同體義者具如前釋。若以文旨釋同體者。見諸眾生體性同己。與十方佛體性無殊。我既知已眾生不知。非誓而誓觀己利彼下之四意準此應知。問。以己之疾憫于彼疾。自既有疾何能利他。既先入空復不應有。如其無者以己憫彼。義云何通。答有二意。一四住已斷猶有無明故生念云。我無明尚爾。況眾生見思。四輕憫重是故出假。二者無明輕四住重。何得以輕而憫于重。但以昔苦憫彼今苦。故第二意引經云。當識宿世無數劫苦。第二意者。如布衣登極知人苦樂。憶昔四弘以饒益彼。故第二意正當今義。次引經云當念饒益諸眾生者。入空則棄他。人假則念彼。次引經云憶所修福念凈命者。此語明具福慧二嚴。福是福嚴。凈命是慧。言凈命者。無四邪五邪。乃至不見中理。皆名邪命。故以慧嚴判屬凈命。當念于慧憶福利生。次引經云勿生憂惱等者。勸起勇健心也。應如經云。菩薩于生死而有勇。若有憂惱或墮二地。故勸勿憂常起精進。若無精進則生退沒。從空下料簡也。有法譬合。初法中雲利根鈍根住

【現代漢語翻譯】現代漢語譯本具足。故引用別教來證明次第假觀。那段經文中的三種觀法都與利他相關。因此，三種觀法都說是爲了『慰喻』。現在所說的『入空』屬於自行。雖然沒有引用那段經文，但意思也大致相同。說到『入假』的五種意義，經中說：『以自己的疾病憐憫他人的疾病。』證明現在文中的『同體大悲』等，是自己悲憫他人。我過去有惑業，所以在生死中輪迴。因此生起悲心來利益那些有情眾生。『同體』的意義，就像前面解釋的那樣。如果用文中的旨意來解釋『同體』，那就是見到所有眾生的體性與自己相同，與十方諸佛的體性沒有差別。我已經知道了，但眾生卻不知道。這並非誓願，而是自然而然地發誓要觀照自己，利益他人。下面的四種意義可以依此類推來理解。問：『以自己的疾病憐憫他人的疾病。』自己既然有疾病，怎麼能利益他人？既然已經先『入空』，就不應該再有疾病。如果自己沒有疾病，那麼『以己憫彼』的意義又該如何解釋？答：有兩種解釋。第一種，四住煩惱已經斷除，但還有無明，所以生起念頭說：『我的無明尚且如此，更何況眾生的見思煩惱。』四種輕的煩惱憐憫重的煩惱，所以要『出假』。第二種，無明輕，四住煩惱重，怎麼能用輕的煩惱來憐憫重的煩惱呢？但可以用過去的苦來憐憫他們現在的苦。所以第二種解釋引用經文說：『應當知道過去世無數劫的苦。』第二種解釋，就像平民登上皇位，知道百姓的苦樂。回憶起過去的四弘誓願，要饒益他們。所以第二種解釋正符合現在的意義。接下來引用經文說：『應當念及饒益一切眾生』，『入空』就會捨棄他人，『入假』就會念及他們。接下來引用經文說：『憶念所修的福德，念及清凈的生命』，這句話說明要具備福德和智慧兩種莊嚴。福德是福嚴，清凈的生命是智慧。說到『清凈的生命』，就是沒有四種邪命和五種邪命，甚至不能見到中道之理，這些都叫做邪命。所以用智慧莊嚴來判斷屬於清凈的生命。應當念及智慧，憶念福德而生起。接下來引用經文說：『不要生起憂愁煩惱』等等，這是勸勉要生起勇猛精進的心。應該像經文所說的那樣：『菩薩在生死中要有勇氣。』如果有了憂愁煩惱，就會墮入二地。所以勸勉不要憂愁，要常常生起精進心。如果沒有精進心，就會產生退沒。從『空』下來的簡擇。有法、譬喻、合。最初的法中說，利根和鈍根安住于...

【English Translation】 English version 'Being complete.' Therefore, it cites the Separate Teaching to prove the sequential provisional (view). The three contemplations in that text are all about benefiting others. Therefore, all three contemplations are said to be for 'consolation.' The current 'entering emptiness' belongs to self-cultivation. Although it does not cite that meaning, the intention is largely the same. Speaking of the five meanings of 'entering the provisional,' the sutra says: 'Using one's own illness to pity the illnesses of others.' This proves that the 'great compassion of the same substance' in the current text, etc., is oneself pitying others. I used to have delusions and was in the cycle of birth and death. Therefore, I arise compassion to benefit those sentient beings. The meaning of 'same substance' is as explained earlier. If one uses the meaning of the text to explain 'same substance,' it is seeing that the nature of all beings is the same as oneself, and is no different from the nature of the Buddhas of the ten directions. I already know this, but sentient beings do not. This is not a vow, but a natural vow to contemplate oneself and benefit others. The following four meanings can be understood by analogy. Question: 'Using one's own illness to pity the illnesses of others.' Since one has illness, how can one benefit others? Since one has already 'entered emptiness,' one should no longer have illness. If one has no illness, then how can the meaning of 'using oneself to pity others' be explained? Answer: There are two explanations. First, the four abodes of affliction have already been cut off, but there is still ignorance, so the thought arises: 'My ignorance is still like this, let alone the views and thoughts of sentient beings.' The four light afflictions pity the heavy afflictions, so one must 'emerge from the provisional.' Second, ignorance is light, and the four abodes of affliction are heavy. How can one use light afflictions to pity heavy afflictions? But one can use the past suffering to pity their present suffering. Therefore, the second explanation cites the sutra saying: 'One should know the suffering of countless kalpas in past lives.' The second meaning is like a commoner ascending to the throne, knowing the suffering and happiness of the people. Recalling the past four great vows, to benefit them. Therefore, the second meaning is exactly the current meaning. Next, it cites the sutra saying: 'One should think of benefiting all sentient beings,' 'entering emptiness' will abandon others, and 'entering the provisional' will think of them. Next, it cites the sutra saying: 'Remembering the merits one has cultivated, thinking of pure life,' this sentence explains that one must have both blessings and wisdom adornments. Blessings are the adornment of blessings, and pure life is wisdom. Speaking of 'pure life,' it is the absence of the four evil livelihoods and the five evil livelihoods, and even not seeing the middle path principle, all of these are called evil livelihoods. Therefore, using the adornment of wisdom to judge belongs to pure life. One should think of wisdom, remember blessings and arise. Next, it cites the sutra saying: 'Do not give rise to sorrow and affliction,' etc., this is exhorting to arise courageous and vigorous mind. One should be like the sutra says: 'Bodhisattvas should have courage in birth and death.' If there is sorrow and affliction, one will fall into the two vehicles. Therefore, it exhorts not to be sorrowful, and to always arise vigor. If there is no vigor, one will produce regression. The selection from 'emptiness' downwards. There are dharma, analogy, and combination. The initial dharma says, those of sharp and dull faculties abide in...

空出假等。四句不同。譬與法文前後互列。法中利鈍兩根。入空在前入假在後。譬中入假在前入空在後。又法說中入空入假。並利前鈍后。譬中入空利前鈍后。入假鈍前利后。隨文語便應無別意。又法說中乃以利根對於住空。而料簡五事者。利根即是利智。住空即無四事。故將利根以對四事而為料簡。有闕四事。未必鈍根。具四事者未必利根。次譬中身力譬利智。膽勇譬精進。余之三事並須有進。故且舉進以攝餘三。亦可膽勇總譬四事。以對身力五譬具足。何能有功者。只是鈍根聲聞五事都無。何能有利他之功。今住空下合五緣也。還牒向譬來此帖合。初文總云住空出假各兩種者。具如法譬即以利智對四事說。次具五緣者。釋第二句五事具足。若對前五少不次第。有親如天性即同體也。有約謂要約即本誓也。有策謂奇謀即善巧也。有力謂勇健即利智也。有膽謂勇捍即精進也。

○次入假觀中列三法者。闕一不可。如大經二十三釋第七功德中雲。善男子。佛及菩薩為大醫故。名善知識。何以故。知病知藥應病授藥。譬如良醫善八種術。先觀病相后授以藥。大經教道真位故在七地。今論似位故在地前。釋知病中初列。次釋。釋初根本先起次息。初又三。初明見根本。次從此下明從本起見。三從為此下起成苦集。自上

【現代漢語翻譯】現代漢語譯本：空觀、假觀等等，四句有所不同。比喻和法義前後相互排列。法義中，利根和鈍根兩種根器，入空觀在前，入假觀在後。比喻中，入假觀在前，入空觀在後。又法義的解說中，入空觀和入假觀，都是利根在前，鈍根在後。比喻中，入空觀是利根在前，鈍根在後；入假觀是鈍根在前，利根在後。隨著文句的方便，應該沒有別的意思。又法義的解說中，是用利根來對應于安住于空觀，而衡量五事的人，利根就是利智，安住于空觀就是沒有四事。所以將利根用來對應四事而進行衡量。缺少四事，未必是鈍根；具備四事的人，未必是利根。其次，比喻中，身力比喻利智，膽勇比喻精進，其餘的三事都必須有精進，所以姑且舉精進來概括其餘三事。也可以用膽勇來總比喻四事，來對應身力，五種比喻都具備。為什麼能有功用呢？只是鈍根的聲聞，五事都沒有，怎麼能有利他的功用。現在安住于空觀下，結合五緣。還是依照之前的比喻來帖合。初文總說安住于空觀、出假觀各有兩種，就像法義和比喻那樣，就是用利智來對應四事來說。其次，具備五緣，解釋第二句『五事具足』。如果對應之前的五少，不依次第。有親如天性，就是同體。有約，就是邀約，就是本誓。有策，就是奇謀，就是善巧。有力，就是勇健，就是利智。有膽，就是勇捍，就是精進。下次入假觀中，列出三法，缺少一個都不可以。如《大般涅槃經》第二十三品解釋第七功德中說：『善男子，佛和菩薩是大醫王，所以名為善知識。為什麼呢？因為知道病癥，知道藥物，應該用什麼藥就給什麼藥。譬如良醫擅長八種醫術，先觀察病癥，然後給予藥物。』《大般涅槃經》教導的真位，所以在七地。現在討論相似的位次，所以在地前。解釋『知病』中，先列出，再解釋。解釋最初的根本，先起，再息。最初又分三部分。首先說明見到根本，其次從『從此下』說明從根本生起見解，三從『為此下』生起成就苦集。自上

【English Translation】 English version: Emptiness, provisionality, etc., the four phrases are different. The metaphors and Dharma meanings are arranged in sequence. In the Dharma meaning, for the two types of faculties, sharp and dull, entering emptiness comes before entering provisionality. In the metaphor, entering provisionality comes before entering emptiness. Furthermore, in the explanation of the Dharma meaning, entering emptiness and entering provisionality, both have sharp faculties before dull faculties. In the metaphor, entering emptiness has sharp faculties before dull faculties; entering provisionality has dull faculties before sharp faculties. Following the convenience of the wording, there should be no other meaning. Moreover, in the explanation of the Dharma meaning, sharp faculties are used to correspond to abiding in emptiness, and those who assess the five conditions, sharp faculties are sharp wisdom, and abiding in emptiness means lacking the four conditions. Therefore, sharp faculties are used to correspond to the four conditions for assessment. Lacking the four conditions does not necessarily mean dull faculties; possessing the four conditions does not necessarily mean sharp faculties. Secondly, in the metaphor, physical strength is likened to sharp wisdom, courage is likened to diligence, and the remaining three conditions all require diligence, so diligence is used to encompass the remaining three. Alternatively, courage can be used to generally represent the four conditions, corresponding to physical strength, and all five metaphors are complete. Why can there be merit? It is only that dull-rooted Śrāvakas (hearers) lack all five conditions, how can they have the merit of benefiting others? Now, abiding in emptiness combines with the five conditions. It still follows the previous metaphor to fit together. The initial text generally says that abiding in emptiness and emerging from provisionality each have two types, just like the Dharma meaning and the metaphor, which use sharp wisdom to correspond to the four conditions. Secondly, possessing the five conditions explains the second phrase 'possessing the five conditions'. If corresponding to the previous five lacks, not in order. Having closeness like nature means being of the same essence. Having an agreement means an invitation, which is the original vow. Having a strategy means a clever plan, which is skillful means. Having strength means being brave and strong, which is sharp wisdom. Having courage means being brave and firm, which is diligence. Next, in the contemplation of provisionality, three Dharmas are listed, and lacking one is not permissible. As the twenty-third chapter of the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra) explains the seventh merit, it says: 'Good men, Buddhas and Bodhisattvas (enlightenment beings) are great physicians, therefore they are called good friends. Why? Because they know the disease, know the medicine, and give the medicine that is needed. For example, a good doctor is skilled in eight medical arts, first observing the symptoms and then giving the medicine.' The true position taught by the Mahāparinirvāṇa Sūtra is in the seventh ground. Now, discussing a similar position, it is before the ground. In explaining 'knowing the disease', first list, then explain. Explaining the initial root, first arising, then ceasing. The initial is further divided into three parts. First, explain seeing the root, second, from 'from this below' explain arising views from the root, and third, from 'for this below' arising and accomplishing suffering and accumulation. From above

沉下名為墮墜。升沈更互名之為回。結業為集墮墜為苦。苦集更互如旋火輪。如旋火輪下明息。先譬。知心下合。知起因緣中初標。次釋中先以能辨所。所謂內外相。次正釋。先釋外相。產者養也。育者收也。蓄字應作稸謂積也。散棄也。貧者無福無財也。富者福也。周禮云。豐財也。形貌下內相。偉大肥也忽榮棄位者。如諸經中舍國城妻子及此方先代。若莊子云。古之所謂得志者。非軒冕之謂也。今之所謂得志者。軒冕之謂也。軒冕在身非性命之有。物儻來寄不可卻。其去也不可止。故不可以軒冕肆其意。破曰。莊斥今人莊豈非今猶云來寄而不可卻。雖似斥彼意在茍求。求之未會反斥求者。與負鼎等曲直天別。與忽榮等是非倍隔。樵漁自樂者。樵如鄭弘。漁如漁父此則安貧以自處也。叩牛干相者。非理造求為干。輔佐王者曰相。如甯戚邀齊桓公。乃于城旁飯牛。至夜叩牛角而歌曰。南山岸白石璨。下有寒泉文章煥。中有鯉魚長尺半。生不逢堯與舜膳。短褐裈衣齊至骭(故旦切。亦下晏切脛也)從朝守牛至夜半長夜漫漫何時旦。黃犢黃犢伍官。何時用汝為國相。桓公夜聞之召為國相。負鼎等者。指事求利曰邀。亦古堯反。伊尹邀相常負鼎而語曰。若使以我為國相者。如鼎調味。鼎者。說文云。三足兩耳調五味之寶器也

【現代漢語翻譯】現代漢語譯本沉溺下降叫做『墮墜』（duò zhuì，沉溺、墜落）。上升和沉溺交替變化叫做『回』（huí，輪迴）。結下業力是『集』（jí，積聚），墮落是『苦』（kǔ，痛苦）。苦和集相互交替，就像旋轉的火輪一樣。就像旋轉的火輪熄滅一樣。這是先前的比喻。瞭解內心與（苦集）相合。瞭解（苦集）生起的原因，這是最初的標示。接下來的解釋中，首先用能辨別的（智慧）來辨別所辨別的（對像），也就是內外之相。然後是正式的解釋。先解釋外相。『產』（chǎn）是養育的意思。『育』（yù）是收穫的意思。『蓄』（xù）字應該寫作『稸』（xù），意思是積聚。『散』（sàn）是拋棄的意思。『貧』（pín）是沒有福報和財富。『富』（fù）是福報。《周禮》說，『豐財』（fēng cái）就是富。『形貌』（xíng mào）以下是內相。『偉大肥』（wěi dà féi）是形容外貌。『忽榮棄位』（hū róng qì wèi）的人，就像諸經中捨棄國城妻子的人，以及此方先代的人。例如莊子說：『古時候所謂的得志，不是指高官厚祿。現在所謂的得志，是指高官厚祿。高官厚祿加身，並非性命本身所固有的。外物偶然來寄託，不可以拒絕。它要離去，也不可以阻止。所以不可以憑藉高官厚祿放縱自己的慾望。』破斥說：莊子斥責現在的人，莊子難道不是現在的人嗎？還說『來寄而不可卻』，雖然好像是斥責他們，但意圖在於茍且追求。追求卻不能領會，反而斥責追求的人，與負鼎相比，曲直有天壤之別。與輕視榮華富貴相比，是非相隔甚遠。『樵漁自樂』（qiáo yú zì lè）的人，砍柴的像鄭弘，打漁的像漁父，這些人安於貧困以自處。『叩牛干相』（kòu niú gān xiàng）的人，用不合道理的方法去追求是『干』（gān，干求）。輔佐王者叫做『相』（xiàng，輔佐）。例如甯戚想要輔佐齊桓公，就在城旁餵牛，到了晚上敲著牛角唱歌說：『南山山崖白石明亮，下面有寒冷的泉水，文采煥發。中間有鯉魚長半尺。生不逢堯舜這樣的聖君，只能做菜餚。穿著粗布短衣，褲子只到小腿（脛骨）。從早晨守牛到半夜，漫漫長夜何時天亮。黃牛啊黃牛，我是管理牲畜的小官。什麼時候才能用我做宰相呢？』桓公晚上聽到了，就召他做了宰相。『負鼎等者』（fù dǐng děng zhě），指通過某種手段來求取利益叫做『邀』（yāo，求取）。伊尹想要做宰相，常常揹著鼎來說：『如果讓我做宰相，就像用鼎調味一樣。』鼎，說文解字上說，是三足兩耳，用來調和五味的寶器。

【English Translation】 English version Sinking down is called 『Depravity』 (duò zhuì, sinking and falling). Rising and sinking alternating is called 『Return』 (huí, reincarnation). Accumulating karma is 『Collection』 (jí, accumulation), and falling is 『Suffering』 (kǔ, pain). Suffering and collection alternate like a spinning fire wheel. Like a spinning fire wheel extinguishing. This is the previous analogy. Understanding the mind aligning with (suffering and collection). Understanding the cause of (suffering and collection) arising, this is the initial indication. In the following explanation, first use the able to discern (wisdom) to discern the discerned (object), which is the internal and external aspects. Then is the formal explanation. First explain the external aspects. 『Production』 (chǎn) means nurturing. 『Nurturing』 (yù) means harvesting. The character 『Accumulation』 (xù) should be written as 『稸』 (xù), meaning accumulation. 『Dispersion』 (sàn) means abandoning. 『Poverty』 (pín) is lacking fortune and wealth. 『Wealth』 (fù) is fortune. The Rites of Zhou says, 『Abundant wealth』 (fēng cái) is wealth. 『Appearance』 (xíng mào) below is the internal aspect. 『Great and fat』 (wěi dà féi) describes appearance. People who 『Disregard glory and abandon position』 (hū róng qì wèi) are like those in various sutras who abandon their kingdoms, cities, wives, and children, as well as the ancestors of this land. For example, Zhuangzi said: 『What was called success in ancient times did not refer to high office and great wealth. What is called success now refers to high office and great wealth. High office and great wealth are not inherent in life itself. External things come to be寄託(jìtuō, entrusted) by chance, and cannot be refused. When they want to leave, they cannot be stopped. Therefore, one cannot indulge one's desires by relying on high office and great wealth.』 The refutation says: Zhuangzi criticizes the people of today, but isn't Zhuangzi a person of today? He also says 『Entrusted and cannot be refused』, although it seems like he is criticizing them, his intention is to seek茍且(gǒuqiě, temporary ease). Seeking but not understanding, instead criticizing those who seek, compared to bearing the cauldron, right and wrong are as different as heaven and earth. Compared to disregarding glory and wealth, right and wrong are vastly different. People who 『Enjoy themselves by chopping wood and fishing』 (qiáo yú zì lè), chopping wood like Zheng Hong, fishing like the fisherman, these people are content with poverty and live in seclusion. People who 『Knock on the ox and seek assistance』 (kòu niú gān xiàng), using unreasonable methods to seek is 『干』 (gān, seeking). Assisting the king is called 『Assistance』 (xiàng, assistance). For example, Ning Qi wanted to assist Duke Huan of Qi, so he fed the ox beside the city, and at night he knocked on the ox's horn and sang: 『The white stones on the cliffs of the southern mountain are bright, below there is a cold spring, its literary brilliance shines. In the middle there is a carp half a foot long. Born not meeting sage rulers like Yao and Shun, it can only be a dish. Wearing coarse cloth short clothes, trousers only reaching the calves (脛骨). From morning guarding the ox until midnight, the long night when will it dawn. Yellow ox, yellow ox, I am a small official managing livestock. When will you use me as prime minister?』 Duke Huan heard it at night and summoned him to be prime minister. 『Those who bear the cauldron』 (fù dǐng děng zhě), refers to seeking benefits through some means is called 『Seeking』 (yāo, seeking). Yi Yin wanted to be prime minister, often carrying a cauldron and saying: 『If you let me be prime minister, it would be like using a cauldron to season flavors.』 The cauldron, according to Shuowen Jiezi, is a precious vessel with three legs and two ears, used to harmonize the five flavors.

。爾雅云。絕大者曰鼐(奴戴切)漢書郊祀志云。昔太昊興一鼎像一統。黃帝作三鼎像三才。夏禹作九鼎象九州。故伊尹負之以邀湯也。太公亦以釣而邀文王。專文專武等者。嗜好不同。俗古賢良偏嗜非一。文武可知。如尼干經云。有黑王子多財疾妒。有勝仙王子為性多殺。有無畏王子大悲太過有婆藪天子行事太遲。有天王子輕[跳-兆+參]戲笑。波斯匿王為性貪食。有嚴熾王子為性大暴。嚴熾問尼乾子云。有誰無偏過耶。答。唯佛無過。出假菩薩應須漸習。使知眾生偏病不同。設藥治之。如此下結意。如文。久近如文。知重數中本文多有不同。但依演算法合之。應知文中。有直爾合數。有帶根本數合。尋之可知。派者別水也如於大水派為小流。今亦如是。此見思重數。文文皆有止觀信法等者。正是出假六十四番。但文存略無相資耳。病相下結苦集。言此彼者。以有望無乃至無言。言深淺等者。從有乃至非有非無。單復乃至絕言故也。言輕重者。於一一見皆有輕重。又諸重中皆由能治治于所治。所治未破。破法未盡。有諸重生。又入空下於成入假方便。初正示。言薄修則明者。由初有方便及見思已破。下諸意例然。二乘下斥小。而菩薩下觀成破遍。知思病中初列。次略例。釋重數中初正釋。次舉廣況略。三準例。並如

【現代漢語翻譯】現代漢語譯本《爾雅》中說，『絕大』叫做『鼐』(nài)。《漢書·郊祀志》中說，過去太昊氏興起時，製作一個鼎，象徵天下統一；黃帝制作三個鼎，象徵天、地、人三才；夏禹製作九個鼎，象徵九州。所以伊尹揹著鼎去邀請商湯。太公也因為釣魚而受到周文王的邀請。專于文、專于武等等，人們的嗜好不同。世俗、古人、賢良，偏好的事物沒有一樣是相同的。文王和武王的事蹟可以作為例證。如同《尼乾經》中說，有個黑王子，雖然有很多財富卻嫉妒心強；有個勝仙王子，天性喜歡殺戮；有個無畏王子，大悲心太過；有個婆藪天子，做事太遲緩；有個天王子，輕佻嬉笑；波斯匿王，天性貪吃；有個嚴熾王子，天性非常暴躁。嚴熾問尼乾子說，『有誰沒有偏頗和過失呢？』回答說，『只有佛沒有過失。』初學的菩薩應該逐漸學習，使自己瞭解眾生的偏頗和病癥各不相同，從而設定藥物來醫治他們。像這樣在下面總結意思，長久或短暫就像原文所說。要知道重數中，本文有很多不同之處，但按照演算法將它們合併。應該知道文中，有直接合並的數，有帶著根本數合併的。尋找一下就可以知道。『派』是分支的水流，就像從大水流分出小水流一樣。現在也是這樣。這是見思惑的重數。文章中處處都有止觀、信法等等，這正是出假觀的六十四番，只是文章存留了省略，沒有互相資助而已。『病相』下面總結苦和集。說『此』和『彼』，是以有望有乃至無言為參照。說『深淺』等等，是從有乃至非有非無。單和復乃至絕言的緣故。說『輕重』，是在每一個見惑中都有輕重。而且各種重惑中，都是由於能治的法來治療所治的惑，所治的惑沒有破除，破除的方法沒有窮盡，所以有各種重惑產生。『又入空』下面是成就入假觀的方便。起初是正式開示。說『薄修則明』，是因為起初有了方便，並且見思惑已經破除。下面的各種意思可以依此類推。『二乘』下面是貶斥小乘，而『菩薩』下面是觀察成就和破除的普遍性。知道思惑的病癥中，起初是列舉，其次是簡略地舉例。解釋重數中，起初是正式解釋，其次是舉出廣泛的情況來比況簡略的情況，第三是按照例子來類推，都像這樣。

【English Translation】 English version The Erya says, 'The extremely large is called Nai (奴戴切).' The Book of Han, Records of the Suburban Sacrifices says, 'In the past, when Taihao arose, he made one ding (鼎, a type of ancient Chinese cauldron) to symbolize the unification of the world. The Yellow Emperor made three ding to symbolize the three powers of Heaven, Earth, and Man. Yu the Great of the Xia dynasty made nine ding to symbolize the nine provinces.' Therefore, Yi Yin carried the ding to invite Tang. Taigong was also invited by King Wen of Zhou because of his fishing. Those who specialize in literature, those who specialize in martial arts, etc., have different preferences. Common people, ancients, and virtuous people all have different preferences. The deeds of King Wen and King Wu can be taken as examples. As the Nigan Sutra says, there was a Black Prince who, despite having much wealth, was jealous; there was a Prince Shengxian, who was by nature fond of killing; there was a Prince Wuwei, whose great compassion was excessive; there was a Heavenly Prince Posu, whose actions were too slow; there was a Heavenly Prince who was frivolous and playful; King Pasenadi was by nature gluttonous; there was a Prince Yanchi, who was by nature very violent. Yanchi asked Niganzi, 'Who is without bias and fault?' He replied, 'Only the Buddha is without fault.' Beginning Bodhisattvas should gradually learn to understand that the biases and illnesses of sentient beings are different, so that they can prescribe medicine to cure them. Like this, summarize the meaning below, as long or short as the original text says. Know that in the multiple counts, there are many differences in this text, but combine them according to the algorithm. It should be known that in the text, there are directly combined numbers, and there are combinations with fundamental numbers. Look for them and you can know. 'Pai (派)' is branching water, like small streams branching from a large river. It is the same now. This is the multiple count of the delusions of views and thoughts. Everywhere in the text there are zhiguan (止觀, cessation and contemplation), faith, Dharma, etc., which is precisely the sixty-four stages of emerging from emptiness, but the text retains omissions and does not mutually support each other. 'Illness appearance' below summarizes suffering and accumulation. Saying 'this' and 'that' is with reference to having hope up to having no words. Saying 'depth' etc., is from having up to neither having nor not having. The reason for single and multiple up to cutting off words. Saying 'lightness and heaviness' is that in every view delusion there is lightness and heaviness. Moreover, in all heavy delusions, it is because the curing Dharma cures the delusions being cured, the delusions being cured have not been broken, and the methods of breaking have not been exhausted, so various heavy delusions arise. 'Also entering emptiness' below is the expedient of accomplishing entering the provisional. At first, it is a formal opening. Saying 'slight cultivation then clarity' is because at first there was an expedient, and the delusions of views and thoughts have already been broken. The various meanings below can be inferred by analogy. 'Two Vehicles' below is to criticize the Small Vehicle, while 'Bodhisattvas' below is to observe the universality of accomplishment and breaking. Knowing that in the illnesses of thought delusions, at first there is enumeration, and then there is a brief example. In explaining the multiple counts, at first there is a formal explanation, then there is a broad situation to compare the brief situation, and third, it is inferred according to the example, all like this.

文。此緣一諦。諦字應從言。四十里水既是四諦下惑。斷思但直緣一真諦。或四諦中隨緣一諦。如十里水故。稱之一諦者字應從水。故大經云。須陀洹所斷如四十里水。其餘在者如一毛渧。思惑雖多不橫起故。二乘直入等者。次明入假方便。並須先預分別。以作后時出假方便。諸教皆爾。但要期克果。長短不同。而分教異。如此習者豈與習法相者意同。故先總知之。后以觀助發。別修各有方法者。修觀結成。於一一法通以止觀研之。況復俗諦恒沙三昧。修各不同。如此修習助開法眼。豈與扶順宿惑茍遂現情。讀春秋誦左傳。終朝心遊戰陣口演詐謀。云助佛法者遠矣。又如向說者仍順教道。若從實義略此預知。但專三昧至六根凈。則遍見聞三千色聲。欲說一偈不可窮盡。況至初住不思議發。上見思下結勸。五部不填胸者。勸令預作助法眼因。舉知五部以為況喻。言五部者。若遺教三昧經。因羅旬喻比丘乞食不得。佛令分僧五部以驗僧福。與佛滅后五部名同。其事則別。一曇無德部法名四分。二薩婆多部法名十誦。三彌沙塞部法名五分。四婆粗富羅部律本未來。五迦葉遺部法名解脫。僧祇為根本部。分出前五。如是五部習之在心。豈填胸臆。習止觀者亦復如是。廣習諸句作不思議開發之由。于理彌明於智彌顯。

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【現代漢語翻譯】現代漢語譯本：此處的『緣一諦』（緣於一個真理）中的『諦』字，應該從『言』字旁。四十里水（四十里長的水）既可以看作是四諦（苦、集、滅、道）之下的惑（迷惑），斷除思惑（對世間事物的迷惑）只需直接緣於一真諦（一個真實的真理），或者在四諦中隨緣於一個真諦，就像十里水一樣，所以稱之為『一諦』，這個『諦』字應該從『水』字旁。因此，《大般涅槃經》中說，須陀洹（初果羅漢）所斷的惑，就像四十里水，其餘剩下的惑，就像一毛上的水滴。思惑雖然多，但不會橫生，所以二乘（聲聞乘和緣覺乘）可以直接進入。接下來闡明進入假方便（權宜之法），必須事先預先分別，以此作為以後出假方便（從權宜之法中解脫出來的方法）。各種教派都是如此，但關鍵在於確定證果的期限，長短不同，因此分教不同。如此學習的人，難道與學習法相（事物表象）的人意思相同嗎？所以先總的瞭解，然後用觀（觀照）來輔助啓發，分別修習各有方法。修觀（修習觀照）最終形成，對於每一個法（事物）都用止觀（止息和觀照）來研究它，更何況俗諦（世俗諦）有恒河沙數般的三昧（禪定），修習各不相同。如此修習有助於開啟法眼（智慧之眼），難道與扶順宿世的迷惑，茍且順從現在的感情，讀《春秋》，誦《左傳》，整天心裡想著戰爭，口裡說著欺詐，卻說能幫助佛法的人，相差太遠了。又如前面所說的，仍然是順著教道。如果從實義（真實的意義）來說，可以省略這些預先的瞭解，但專心於三昧（禪定），直到六根清凈，就能普遍見聞三千世界的聲音和顏色，想要說一個偈（頌）也無法窮盡。更何況到了初住（菩薩的第一個階位），不可思議的事情發生。上面是見思惑，下面是結勸，五部（五個律宗部派）不能填滿胸懷。勸人預先作為輔助法眼的因緣，舉出瞭解五部作為比喻。所說的五部，如果按照《遺教三昧經》，因為羅旬喻比丘乞食不得，佛令分僧五部來驗證僧人的福報，與佛滅后五部的名稱相同，但事情則不同。一、曇無德部，法名《四分律》。二、薩婆多部，法名《十誦律》。三、彌沙塞部，法名《五分律》。四、婆粗富羅部，律本未來。五、迦葉遺部，法名《解脫律》。僧祇部為根本部，分出前五部。像這樣將五部學習於心，難道能填滿胸懷嗎？學習止觀的人也是如此，廣泛學習各種語句，作為不可思議開發的緣由，對於理（真理）更加明白，對於智（智慧）更加顯現。 ○

【English Translation】 English version: The character '諦' (dì, truth) in '緣一諦' (yuán yī dì, connected to one truth) should have the '言' (yán, speech) radical. The 'forty li of water' (四十里水, sì shí lǐ shuǐ) can be seen as the惑 (huò, delusion) under the Four Noble Truths (四諦, sì dì: suffering, cause of suffering, cessation of suffering, path to the cessation of suffering). To cut off the delusion of thought (思惑, sī huò, delusion about worldly matters), one only needs to directly connect to one True Truth (一真諦, yī zhēn dì), or connect to one truth among the Four Noble Truths, just like 'ten li of water' (十里水, shí lǐ shuǐ). Therefore, it is called 'one truth', and the character '諦' (dì, truth) should have the '水' (shuǐ, water) radical. Thus, the Mahāparinirvāṇa Sūtra says that the delusion cut off by a Srotaāpanna (須陀洹, xū tuó huán, stream-enterer) is like forty li of water, and the remaining delusion is like a drop of water on a hair. Although there are many delusions of thought, they do not arise horizontally, so the two vehicles (二乘, èr shèng, Śrāvakayāna and Pratyekabuddhayāna) can directly enter. Next, it explains entering the provisional means (假方便, jiǎ fāng biàn), which must be distinguished in advance to serve as a means of exiting the provisional later. All schools are like this, but the key is to determine the time limit for attaining the fruit, which varies in length, and therefore the teachings are divided differently. Are those who study in this way the same as those who study the characteristics of phenomena (法相, fǎ xiàng)? Therefore, first understand it generally, and then use contemplation (觀, guān) to assist in enlightenment. Separate cultivation has its own methods. The cultivation of contemplation (修觀, xiū guān) eventually forms, and for each dharma (法, fǎ, phenomenon), use śamatha-vipassanā (止觀, zhǐ guān, calming and insight) to study it. Moreover, the conventional truth (俗諦, sú dì) has as many samādhis (三昧, sān mèi, meditative states) as the sands of the Ganges, and the cultivation is different. Cultivating in this way helps to open the Dharma Eye (法眼, fǎ yǎn, eye of wisdom). Is it far from those who support and follow past delusions, and complacently follow present emotions, read the Spring and Autumn Annals, recite the Zuo Zhuan, think about war all day long, and speak of deception, but say they can help the Buddha Dharma? Furthermore, as mentioned earlier, it still follows the path of teaching. If from the real meaning (實義, shí yì), these preliminary understandings can be omitted, but focus on samādhi (三昧, sān mèi, meditative state) until the six senses are purified, then one can universally see and hear the sounds and colors of the three thousand worlds, and it is impossible to exhaust them even if one wants to say a gāthā (偈, jì, verse). Moreover, when one reaches the first stage of abiding (初住, chū zhù, the first stage of a Bodhisattva), inconceivable things happen. Above is the delusion of view and thought (見思惑, jiàn sī huò), and below is the conclusion and exhortation. The five vinaya schools (五部, wǔ bù) cannot fill the chest. It exhorts people to prepare in advance as a cause for assisting the Dharma Eye, and cites the understanding of the five schools as a metaphor. The so-called five schools, according to the Sūtra of the Bequeathed Teachings on Samadhi, because the bhikṣu (比丘, bǐ qiū, monk) Luo Xunyu could not obtain alms, the Buddha ordered the Sangha to be divided into five schools to verify the blessings of the Sangha, which is the same as the name of the five schools after the Buddha's extinction, but the matter is different. 1. Dharmaguptaka (曇無德部, Tán wú dé bù), the Dharma name is Four-Part Vinaya (四分律, Sì fēn lǜ). 2. Sarvāstivāda (薩婆多部, Sà pó duō bù), the Dharma name is Ten Recitation Vinaya (十誦律, Shí sòng lǜ). 3. Mahīśāsaka (彌沙塞部, Mí shā sāi bù), the Dharma name is Five-Part Vinaya (五分律, Wǔ fēn lǜ). 4. Kāśyapīya (婆粗富羅部, Pó cū fù luó bù), the Vinaya text is yet to come. 5. Kāśyapīya (迦葉遺部, Jiā yè yí bù), the Dharma name is Vinaya of Liberation (解脫律, Jiě tuō lǜ). The Mahāsāṃghika (僧祇部, Sēng qí bù) is the fundamental school, from which the first five schools were divided. Like this, learning the five schools in the heart, can it fill the chest? Those who study śamatha-vipassanā (止觀, zhǐ guān, calming and insight) are also like this, widely learning various sentences as a reason for inconceivable development, the more clear about the principle (理, lǐ, truth), the more manifest about the wisdom (智, zhì, wisdom). ○

次明識法藥者。楞伽亦云。智有三種。第五又云。五度有三。並云世間乃至上上。但彼經分屬三人。大品明逗機設藥。即如下文授藥是也。此中令習之在心。故與二經為異。初明世間法藥中。初引大論。次引大經金光明。並云世法即出世法。然兩經語同而有顯密。大經在法華后。已開權竟。是故顯說。金光明中但云世間皆因此經。此乃密示。又大經雖云是佛所說。仍不云所說即是妙理。顯密雖爾順次第意。且引文證世法是藥。亦為治于眾生世病。以為出世之梯漸也。深識世法即出世法。一一世法無不為令眾生出世。以五戒為出世法者。以佛出世方制此戒。世即出世。故引五行五常及十善法。即是五戒。問。知病中但云見思不說塵沙無明之病。次識藥中何故乃云出世及以出世上上法耶。上上法藥應治塵沙無明之病。何故藥病不相對耶。答。通論藥病應如所問。今明知病識藥及授藥法。並是菩薩從空出假破塵沙惑。應須遍識世法等三。故此菩薩初入空時。先用一門破見思病。后出假時亦先分別眾生見思。令其先破。破已亦令廣習法藥。后入中道。方復自以上上法藥。治無明病。故無明病非入假正意。若眾生有宜用上上藥。亦應為說此上上法。令修假中二種觀法。中道亦屬假觀攝也。言五常似五戒者。如提謂經中長者問佛。

【現代漢語翻譯】現代漢語譯本：接下來闡明認識法藥。在《楞伽經》（Laṅkāvatāra Sūtra）中也提到，智慧有三種。第五卷又說，五度（Pāramitā，佈施、持戒、忍辱、精進、禪定）有三種，並且提到了世間乃至上上法。但該經將它們分屬於不同的人。《大品般若經》（Mahāprajñāpāramitā Sūtra）闡明了根據根機施設藥物，也就是下文所說的授藥。這裡強調在心中修習，因此與前兩部經有所不同。首先闡明世間法藥，先引用《大智度論》（Mahāprajñāpāramitopadeśa），再引用《金光明經》（Suvarṇaprabhāsa Sūtra），都說世間法即是出世間法。然而兩部經的說法相同，卻有顯說和密說之分。《大般涅槃經》（Mahāparinirvāṇa Sūtra）在《法華經》（Lotus Sūtra）之後，已經開權顯實，所以是顯說。《金光明經》中只說世間都依靠這部經，這是密示。而且《大般涅槃經》雖然說是佛所說，仍然沒有說所說的就是妙理。顯說和密說雖然如此，但順應次第的意義，姑且引用經文來證明世間法是藥，也是爲了治療眾生的世間病，作為通往出世間的階梯。深刻認識世間法就是出世間法，每一個世間法無不是爲了讓眾生出世間。以五戒（pañca-śīla，不殺生、不偷盜、不邪淫、不妄語、不飲酒）作為出世間法，是因為佛出世才制定這些戒律，世間即是出世間。所以引用五行、五常以及十善法，就是五戒。問：在知病中只說了見思惑，沒有說塵沙惑和無明惑。那麼在識藥中，為什麼又說出世間以及出世間上上法呢？上上法藥應該治療塵沙惑和無明惑，為什麼藥和病不相對呢？答：通論藥和病應該如你所問。現在闡明知病、識藥以及授藥的方法，都是菩薩從空出假，破除塵沙惑。應該普遍認識世間法等三種。因此這位菩薩初入空時，先用一門破除見思惑，后出假時也先分別眾生的見思惑，讓他們先破除。破除后也讓他們廣泛修習法藥，后入中道，才又用上上法藥，治療無明惑。所以無明惑不是入假的正意。如果眾生適合用上上藥，也應該為他們說這種上上法，讓他們修習假觀和中觀兩種觀法，中道也屬於假觀所攝。說五常（仁、義、禮、智、信）類似於五戒，例如《提謂經》中長者問佛。

【English Translation】 English version: Next, clarifying the recognition of Dharma medicine. The Laṅkāvatāra Sūtra also mentions that there are three types of wisdom. Volume five also states that there are three types of five perfections (Pāramitā, generosity, morality, patience, diligence, and meditation), and it mentions the mundane and even the supreme. However, that sutra assigns them to different people. The Mahāprajñāpāramitā Sūtra clarifies the administration of medicine according to the capacity of the recipient, which is the 'giving of medicine' mentioned below. Here, the emphasis is on practicing in the mind, so it differs from the previous two sutras. First, clarifying mundane Dharma medicine, first quoting the Mahāprajñāpāramitopadeśa, then quoting the Suvarṇaprabhāsa Sūtra, both stating that mundane Dharma is identical to supramundane Dharma. However, the statements of the two sutras are the same, but there is explicit and implicit meaning. The Mahāparinirvāṇa Sūtra is after the Lotus Sūtra, and has already revealed the provisional and manifested the real, so it is an explicit teaching. In the Suvarṇaprabhāsa Sūtra, it only says that the world relies on this sutra, which is an implicit indication. Moreover, although the Mahāparinirvāṇa Sūtra says that it was spoken by the Buddha, it still does not say that what was spoken is the wonderful principle. Although there is explicit and implicit meaning, in accordance with the meaning of the sequence, let us quote the text to prove that mundane Dharma is medicine, and it is also to cure the mundane illnesses of sentient beings, as a gradual ladder to the supramundane. Deeply recognizing mundane Dharma is supramundane Dharma, every mundane Dharma is to enable sentient beings to transcend the world. Taking the five precepts (pañca-śīla, no killing, no stealing, no sexual misconduct, no false speech, no intoxicants) as supramundane Dharma is because the Buddha established these precepts when he appeared in the world, the mundane is the supramundane. Therefore, the five elements, the five constant virtues, and the ten wholesome actions are cited, which are the five precepts. Question: In 'knowing the illness,' only the afflictions of views and thoughts are mentioned, not the afflictions of dust and sand and ignorance. Then, in 'recognizing the medicine,' why are supramundane and supreme supramundane Dharmas mentioned? The supreme supramundane medicine should cure the afflictions of dust and sand and ignorance, why are the medicine and the illness not corresponding? Answer: Generally speaking, medicine and illness should be as you asked. Now clarifying the methods of knowing the illness, recognizing the medicine, and giving the medicine are all Bodhisattvas emerging from emptiness to establish provisionality, breaking through the afflictions of dust and sand. One should universally recognize the three types of mundane Dharma, etc. Therefore, when this Bodhisattva first enters emptiness, he first uses one method to break through the afflictions of views and thoughts, and when he later emerges from emptiness, he also first distinguishes the afflictions of views and thoughts of sentient beings, so that they can break through them first. After breaking through, he also makes them widely practice Dharma medicine, and later enters the Middle Way, and then uses the supreme supramundane medicine to cure the afflictions of ignorance. Therefore, the afflictions of ignorance are not the primary intention of entering provisionality. If sentient beings are suitable for using the supreme supramundane medicine, one should also speak this supreme supramundane Dharma for them, so that they can practice the two types of contemplation of provisionality and the Middle Way, the Middle Way also belongs to the contemplation of provisionality. Saying that the five constant virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness) are similar to the five precepts, for example, in the Tiwei Sutra, the elder asked the Buddha.

何故但五不說四六。佛言。但說五者。是天地之根太乙。之初。神氣之始。以治天地制御陰陽成就萬物。眾生之靈。天持之和陰陽。地持之萬物生。人持之五藏安。天地之神萬物之祖。是故但五。又云。所持五戒者。令成當來五體順世五常五德之法。殺乖仁盜乖義淫乖禮酒乖智妄乖信。憫傷不殺曰仁。清察不盜曰義。防害不淫曰禮。持心禁酒曰智。非法不言曰信。此五不可造次而虧。不可須臾而廢。君子奉之以立身用無暫替。故云五戒。又云。不殺過於二儀。不盜如太素。不邪行如虛空。不妄語如四時。又五行似五戒者。略以白虎通博物志意。會釋其相。木主東方。東方主肝。肝主眼。眼主春。春主生。生存則木安。故云不殺以防木。金主西方。西方主肺肺主鼻。鼻主秋。秋主收。收藏則金安。故不盜以防金。水主北方。北方主腎。腎主耳。耳主冬。淫盛則水增。故不淫以禁水。土主中央。中央主脾。脾主身。土王四季。故提謂經云。不妄語如四時。身遍四根。妄語亦爾。遍於諸根違心說故。火主南方。南方主心。心主舌。舌主夏。酒亂增火。故不飲酒以防於火。五經似五戒者。已略如前釋。此中開禮樂為二。不語春秋。又與提謂對義少別以五行名與五經不同。故使爾也。禮云酒者因祭祀而用之。非謂常飲。非祭而飲

【現代漢語翻譯】現代漢語譯本為何只說五戒而不說四戒或六戒呢？佛說：只說五戒，是因為『五』是天地的根本，是太乙（宇宙的本源）之初，是神氣開始的地方。用它來治理天地，控制陰陽，成就萬物，是眾生的靈性所在。天用它來保持和諧，調和陰陽；地用它來維持萬物的生長；人遵循它，五臟才能安寧。『五』是天地之神，萬物之祖。所以只說『五』。又說，受持五戒，是爲了成就未來五體的順遂，符合世間的五常（仁、義、禮、智、信），五德之法。殺生違背仁，偷盜違背義，邪淫違背禮，飲酒違背智，妄語違背信。憐憫傷痛而不殺生，這叫做仁；清廉明察而不偷盜，這叫做義；防止禍害而不邪淫，這叫做禮；保持心智清醒而禁止飲酒，這叫做智；不符合法度的話不說，這叫做信。這五戒不可輕易違犯，不可片刻廢棄。君子奉行它來立身處世，沒有片刻可以替代。所以叫做『五戒』。又說，不殺生的功德勝過天地二儀，不偷盜的功德如同太素（宇宙的原始狀態），不邪淫的功德如同虛空，不妄語的功德如同四季執行。五行與五戒相似，我略微引用《白虎通》和《博物志》的含義，來解釋它們之間的關聯。木主東方，東方主肝，肝主眼，眼主春，春主生。生存則木氣安寧，所以說不殺生是爲了防衛木。金主西方，西方主肺，肺主鼻，鼻主秋，秋主收。收藏則金氣安寧，所以不偷盜是爲了防衛金。水主北方，北方主腎，腎主耳，耳主冬。邪淫盛行則水氣增多，所以不邪淫是爲了禁制水。土主中央，中央主脾，脾主身。土掌管四季，所以《提謂經》說，不妄語的功德如同四季執行，身體遍佈四根（眼、耳、鼻、舌），妄語也是這樣，遍及所有根，因為是違背內心所說的話。火主南方，南方主心，心主舌，舌主夏。飲酒會擾亂心智，增加火氣，所以不飲酒是爲了防衛火。五經與五戒相似，我已經像前面那樣略微解釋過了。這裡將禮樂分為兩個，不說《春秋》。又與《提謂經》的對應含義略有不同，因為五行的名稱與五經不同，所以才這樣說。禮經說，酒是用於祭祀的，不是說可以經常飲用。不是祭祀的時候飲酒，是不允許的。

【English Translation】 English version Why only speak of the Five Precepts and not four or six? The Buddha said: The reason for speaking only of the Five is that 『five』 is the root of heaven and earth, the beginning of Taiyi (the origin of the universe), the origin of divine energy. It is used to govern heaven and earth, control yin and yang, and accomplish all things. It is the spirituality of all beings. Heaven uses it to maintain harmony and reconcile yin and yang; earth uses it to sustain the growth of all things; people follow it, and the five organs can be at peace. 『Five』 is the god of heaven and earth, the ancestor of all things. Therefore, only 『five』 is spoken of. Furthermore, upholding the Five Precepts is to achieve the smoothness of the five aggregates in the future, in accordance with the five constants (benevolence, righteousness, propriety, wisdom, and trustworthiness) and the laws of the five virtues in the world. Killing violates benevolence, stealing violates righteousness, sexual misconduct violates propriety, drinking violates wisdom, and lying violates trustworthiness. Having compassion for suffering and not killing is called benevolence; being honest and discerning and not stealing is called righteousness; preventing harm and not engaging in sexual misconduct is called propriety; keeping the mind clear and abstaining from alcohol is called wisdom; not speaking words that do not conform to the Dharma is called trustworthiness. These five precepts cannot be violated lightly, nor can they be abandoned for a moment. A virtuous person upholds them to establish themselves in the world, and there is no moment when they can be replaced. Therefore, they are called the 『Five Precepts.』 It is also said that the merit of not killing surpasses the two principles of heaven and earth, the merit of not stealing is like Tai Su (the primordial state of the universe), the merit of not engaging in sexual misconduct is like empty space, and the merit of not lying is like the cycle of the four seasons. The Five Elements are similar to the Five Precepts. I will briefly quote the meanings of the 『Bai Hu Tong』 and the 『Bo Wu Zhi』 to explain the relationship between them. Wood governs the east, the east governs the liver, the liver governs the eyes, the eyes govern spring, and spring governs life. If life exists, then the wood energy is at peace, so it is said that not killing is to defend wood. Metal governs the west, the west governs the lungs, the lungs govern the nose, the nose governs autumn, and autumn governs harvest. If there is storage, then the metal energy is at peace, so not stealing is to defend metal. Water governs the north, the north governs the kidneys, the kidneys govern the ears, and the ears govern winter. If sexual misconduct is rampant, then the water energy will increase, so not engaging in sexual misconduct is to restrain water. Earth governs the center, the center governs the spleen, and the spleen governs the body. Earth governs the four seasons, so the 『Ti Wei Sutra』 says that the merit of not lying is like the cycle of the four seasons. The body pervades the four roots (eyes, ears, nose, tongue), and lying is also like this, pervading all the roots, because it is speaking words that go against the heart. Fire governs the south, the south governs the heart, the heart governs the tongue, and the tongue governs summer. Drinking alcohol will disturb the mind and increase fire energy, so not drinking alcohol is to defend fire. The Five Classics are similar to the Five Precepts, and I have already explained them briefly as before. Here, ritual and music are divided into two, and the 『Spring and Autumn Annals』 are not mentioned. Also, the corresponding meanings are slightly different from the 『Ti Wei Sutra』 because the names of the Five Elements are different from the Five Classics, so that is why it is said this way. The Book of Rites says that alcohol is used for sacrifices, not that it can be drunk regularly. Drinking alcohol when it is not a sacrifice is not allowed.

尚違世禮。況佛制耶。古制禮樂以防淫亂。今習鄭衛反增邪濁。故古樂器但吹[(大/云)*包]擊缶叩磬鳴鐘而已。故魏文侯問于子夏曰。吾端冕而聽古樂則惟恐臥。聽鄭衛之音則不知倦。敢問。古樂於彼如何。新樂於此如何。子夏曰。夫古樂者始奏以文復亂以武。修身及家均平天下。此古樂之發也。夫新樂者獶雜子女不知子父。此新樂之發也。夫樂者天地順而四時當。民有德而五穀昌。疾疹不作而無妖祥。故曰樂以防淫。詩防殺者。謂毛詩刺上專防暴殺。謂上以風化下。下以風(去聲)刺上。尚書防盜者。專明帝王義讓之德。故防于盜。易測陰陽等者。如孔子有三備卜經。上知天文。中知人事。下知地理。使詐者不行。如是下結勸。入假下示修觀處。欲知此法等者。如向所對未為善修。若通明觀以三昧力。知此身中具仿天地。知頭圓像天足方像地。身內空種即是虛空。腹溫法春夏。背剛法秋冬。四體法四時。大節十二法十二月。小節三百六十法三百六十日。鼻息出入法山澤溪谷中風。口息出入法虛空中風。眼法日月。開閉法晝夜。發法星辰。眉法北斗。脈法江河。骨法玉石。肉法地土。毛法叢林。五藏在天法五星。在地法五嶽。在陰陽法五行。在世法五常。在內法五神。修行法五德。治罪法五刑。謂墨劓剕宮大辟

【現代漢語翻譯】現代漢語譯本：尚且違背世俗的禮儀，更何況是佛陀制定的戒律呢？古代制定禮樂是爲了防止邪惡，現在學習鄭國和衛國的音樂反而增加邪惡污濁。所以古代的樂器只是吹奏塤、敲擊缶、叩擊磬、鳴響鐘而已。因此，魏文侯問子夏說：『我戴著禮帽聽古代的音樂就想睡覺，聽鄭國和衛國的音樂就不知道疲倦。請問，古代的音樂和那些音樂相比怎麼樣？新的音樂和這些音樂相比怎麼樣？』子夏說：『古代的音樂，開始演奏用文德來引導，然後用武功來匡正混亂，修養自身，治理家庭，使天下太平。這是古代音樂的作用。新的音樂，雜亂無章，男女混淆，不知道父子關係。這是新的音樂的作用。音樂的作用是使天地順應，四季正常，人民有道德，五穀豐收，疾病不發生，沒有妖祥。』所以說用音樂來防止淫邪。《詩》用來防止殺戮，指的是《毛詩》諷刺上位者專橫暴虐，意思是上位者用風俗教化下位者，下位者用風俗諷刺上位者。《尚書》用來防止盜竊，專門闡明帝王講求道義謙讓的美德，所以能防止盜竊。《易經》用來推測陰陽等等，例如孔子有三套完備的占卜經典，上知天文，中知人事，下知地理，使作假的人無法得逞。像這樣在下面總結勸導，進入假設的情況，在下面展示修習觀想的地方。想要知道這種方法等等，就像之前所說，還沒有好好地修習。如果通達明瞭觀想，憑藉三昧的力量，就知道這個身體中具備模仿天地的結構。知道頭圓像天，足方像地。身體內的空隙就是虛空。腹部的溫暖象徵春夏，背部的剛硬象徵秋冬。四肢象徵四季，大的關節十二個象徵十二個月，小的關節三百六十個象徵三百六十天。鼻子的呼吸出入象徵山澤溪谷中的風，口中的呼吸出入象徵虛空中的風。眼睛象徵日月，睜開閉合象徵晝夜。頭髮象徵星辰，眉毛象徵北斗星。脈搏象徵江河，骨頭象徵玉石，肉象徵土地，毛髮象徵叢林。五臟在天上象徵五星，在地上象徵五嶽，在陰陽中象徵五行，在世間象徵五常，在體內象徵五神，修行象徵五德，懲治罪行象徵五刑，指的是墨刑、劓刑、剕刑、宮刑、大辟（死刑）。

【English Translation】 English version: It already violates worldly etiquette, let alone the precepts established by the Buddha? Anciently, rites and music were established to prevent evil. Now, learning the music of Zheng and Wei instead increases wickedness and impurity. Therefore, ancient musical instruments were only used for blowing the xun (ocarina), striking the fou (earthenware jar), knocking the qing (stone chime), and ringing the bell. Thus, Marquis Wen of Wei asked Zixia, 'When I wear my ceremonial cap and listen to ancient music, I feel sleepy. When I listen to the music of Zheng and Wei, I don't feel tired. May I ask, how does ancient music compare to that music? How does new music compare to this music?' Zixia said, 'Ancient music begins with guiding through virtue and then rectifying chaos with martial prowess, cultivating oneself, governing the family, and bringing peace to the world. This is the function of ancient music. New music is chaotic and mixed, with men and women confused, not knowing the relationship between father and son. This is the function of new music. Music's function is to harmonize heaven and earth, make the four seasons normal, give people morality, make the five grains abundant, prevent diseases from occurring, and eliminate ominous signs.' Therefore, it is said that music is used to prevent licentiousness. The 'Odes' are used to prevent killing, referring to the 'Mao Shi' (Book of Odes) satirizing the tyranny of those in power, meaning that those in power use customs to educate those below, and those below use customs to satirize those above. The 'Book of Documents' is used to prevent theft, specifically elucidating the virtues of emperors emphasizing righteousness and humility, so it can prevent theft. The 'Book of Changes' is used to predict yin and yang, etc., such as Confucius having three complete sets of divination classics, knowing astronomy above, knowing human affairs in the middle, and knowing geography below, making it impossible for those who deceive to succeed. Like this, it concludes with exhortation below, entering into hypothetical situations, and below showing the place to practice contemplation. If you want to know this method, etc., it is like what was said before, not yet having practiced well. If you understand contemplation clearly, relying on the power of samadhi, you will know that this body possesses a structure that imitates heaven and earth. Knowing that the head is round like heaven, and the feet are square like earth. The emptiness inside the body is like empty space. The warmth of the abdomen symbolizes spring and summer, and the hardness of the back symbolizes autumn and winter. The four limbs symbolize the four seasons, the twelve large joints symbolize the twelve months, and the three hundred and sixty small joints symbolize the three hundred and sixty days. The breath entering and exiting the nose symbolizes the wind in the mountains, marshes, streams, and valleys, and the breath entering and exiting the mouth symbolizes the wind in empty space. The eyes symbolize the sun and moon, and opening and closing symbolizes day and night. The hair symbolizes the stars, and the eyebrows symbolize the Big Dipper. The pulse symbolizes rivers, the bones symbolize jade and stone, the flesh symbolizes earth, and the hair symbolizes forests. The five organs in heaven symbolize the five planets, on earth symbolize the five mountains, in yin and yang symbolize the five elements, in the world symbolize the five constants, in the body symbolize the five spirits, practice symbolizes the five virtues, and punishing crimes symbolizes the five punishments, referring to tattooing, cutting off the nose, cutting off the feet, castration, and capital punishment (death penalty).

。主領為五官。五官如下第八卷引博物志。謂句芒等。昇天曰五云。化為五龍。心為朱雀。腎為玄武。肝為青龍。肺為白虎。脾為勾陳。又云。五音五明六藝皆從此起。亦復當識內治之法。覺心內為大王居百重之內。出則為五官侍衛。肺為司馬。肝為司徒。脾為司空。四支為民子。左為司命。右為司錄。主司人命。乃至臍為太乙君等。禪門中廣明其相。大悲下明眼智開發。然世下次判淺深中。云漏器等者。禪法如水。心性如器。心行如漏。世禪如綵衣。心行如雨雨。退失如色脫。次識出世法藥者初通列諸法。意通兩教。次又如下約增數。具如玄文約教增數中前二教數。即其相也。今文無約教。但有通途以教判之便同約教。此中人天亦可三藏攝。如增一中亦以增數明人天教。今且不論。今增數法遍大小教。且如增一阿含偈云。以此方便了一法。二從二法三從三。四五六七八九十。十一之法無不了。從一增一至諸法。義豐慧富不可盡。一一契經義亦深。是故名為增一含。三藏教化無差別。乃至一切諸大乘經。亦從一法增至無量。又如大經二十八文。亦從二法乃至十法。是一一下明習法藥意。為欲下破惑結成。次出世上上法藥中有法譬合。初明法中凡約增數者。文遍攝故。一一數中雖至無量。該攝行要莫過二法。如即行人若

【現代漢語翻譯】現代漢語譯本主領為五官（五種感官）。五官如下第八卷引《博物志》所說，句芒等昇天時化為五云，又化為五龍。心為朱雀（南方之神），腎為玄武（北方之神），肝為青龍（東方之神），肺為白虎（西方之神），脾為勾陳（中央之神）。又說，五音、五明、六藝都由此而起。也應當認識內治之法，覺察內心為大王，居於百重之內，出則為五官侍衛。肺為司馬（掌管軍事的官），肝為司徒（掌管教化的官），脾為司空（掌管工程的官），四肢為民子。左為司命（掌管壽命的官），右為司錄（掌管記錄的官），主司人命。乃至臍為太乙君（道教神祇）等。禪門中廣為闡明其相。大悲之下，闡明眼智開發。然而世間禪定判別淺深，如雲漏器等，禪法如水，心性如器，心行如漏。世間禪定如綵衣，心行如雨，退失如色脫。其次認識出世法藥，首先通列諸法，意通兩教。其次又如下文，約增數，具體如《玄文》約教增數中的前二教數，即是其相。今文沒有約教，但有通途以教判之，便同於約教。此中人天也可為三藏所攝。如《增一阿含經》中也以增數闡明人天教。今且不論。今增數法遍及大小教。且如《增一阿含經》偈云：『以此方便了一法，二從二法三從三，四五六七八九十，十一之法無不了。』從一增一至諸法，義豐慧富不可盡。一一契經義亦深，是故名為增一含。三藏教化無差別，乃至一切大乘經典，也從一法增至無量。又如《大般涅槃經》二十八文，也從二法乃至十法。這是一一下明習法藥的意義，為欲下文破除迷惑結成。其次出世上上法藥中有法譬合。初明法中，凡約增數者，文遍攝故。一一數中雖至無量，該攝行要莫過二法。如即行人若

【English Translation】 English version The chief controllers are the Five Organs (five sensory organs). The Five Organs are as described in the eighth volume of Bo Wu Zhi (Record of Diverse Matters), stating that Gou Mang (god of spring) and others, upon ascending to heaven, transformed into five clouds, which then transformed into five dragons. The heart is the Zhu Que (Vermilion Bird, god of the South), the kidneys are the Xuan Wu (Black Tortoise, god of the North), the liver is the Qing Long (Azure Dragon, god of the East), the lungs are the Bai Hu (White Tiger, god of the West), and the spleen is the Gou Chen (a star, associated with the center). It is also said that the five tones, five kinds of knowledge, and six arts all originate from this. One should also recognize the methods of internal governance, perceiving the mind within as the great king, residing within a hundred layers, and upon emerging, acting as the Five Organs serving as guards. The lungs are the Sima (Minister of War), the liver is the Situ (Minister of Education), the spleen is the Sikong (Minister of Works), and the four limbs are the people. The left is the Siming (Controller of Destiny), the right is the Silu (Recorder of Merits), governing human life. Even the navel is the Taiyi Jun (Lord Taiyi, a Taoist deity), and so on. The Chan (Zen) school extensively elucidates their characteristics. Below Great Compassion, it clarifies the development of eye-wisdom. However, worldly dhyana (meditation) is judged by its shallowness and depth, like leaky vessels, etc. Chan practice is like water, the nature of mind is like a vessel, and the conduct of mind is like a leak. Worldly dhyana is like colorful clothing, the conduct of mind is like rain, and regression is like the fading of color. Next, recognizing the Dharma-medicine of transcending the world, first, all dharmas (teachings) are listed, with the meaning encompassing both teachings (Hinayana and Mahayana). Next, it is also as follows, concerning increasing numbers, as detailed in the increasing numbers of teachings in Xuan Wen (Profound Text), the numbers of the first two teachings, that is their characteristic. The present text does not have the abbreviated teachings, but it has a common path to judge by teachings, which is the same as the abbreviated teachings. Here, humans and devas (gods) can also be included in the Tripiṭaka (Three Baskets). As in the Ekottara Agama (Increasing by One Agama), the teachings of humans and devas are also explained with increasing numbers. Let's not discuss that for now. Now, the method of increasing numbers pervades both the Small and Great Vehicles. For example, the Ekottara Agama verse says: 'With this method, one understands one dharma, two from two dharmas, three from three, four, five, six, seven, eight, nine, ten, the eleven dharmas are all understood.' From one increasing by one to all dharmas, the meaning is abundant and wisdom is rich, inexhaustible. Each sutra (scripture)'s meaning is also profound, therefore it is called Ekottara Agama (Increasing by One Agama). The teachings of the Tripiṭaka (Three Baskets) are without difference, even all the Great Vehicle sutras (scriptures), also increase from one dharma to immeasurable. Also, like the twenty-eight articles of the Mahaparinirvana Sutra (Great Nirvana Sutra), they also range from two dharmas to ten dharmas. This is to clarify the meaning of practicing Dharma-medicine one by one, in order to break through delusion and form conclusions in the following text. Next, in the Dharma-medicine of transcending the world, there is a combination of Dharma and analogy. In the initial explanation of Dharma, all those concerning increasing numbers, the text comprehensively includes them. Although each number reaches the immeasurable, the essential points of practice encompassed do not exceed two dharmas. For example, if the practitioner

能總識十重二法始終無闕。方可論道。謂真俗教行信法乘戒福慧權實智斷定慧悲智正助。此之十雙闕一不可。以攝一切諸增數盡。應細思之以為行相。然此法藥文相名目。雖與出世法藥名同。釋義皆須歸於圓別。如四念處六念等文。文相自顯自余諸文名猶兼含。如八正九想十智等文。不可聊爾違于深致。如九想中即以四見為污穢陰等。如是四見。凡夫之人謂之為凈。得觀而變名為不凈。乃至白骨即是見真。進至燒想實相無相。初后既然中間比說。十智亦爾。必不可依小乘十智而銷此文(云云)。譬如下譬知法藥之相。初總譬增數也。為病用藥故有增減。又世出世莫不皆為治見思病。故言近而意遠。入假下合如文。又如下別譬也。初譬依于佛經以明法藥。皮肉汁果如其次第以對四悉。根莖枝葉如次以對信戒定慧。山海水陸以譬四門。以四門中各有四悉及信等故。四方土地以譬四教。於一一教各四門故。如一一方各有山等。採掘乾溼。通譬四教各有權實真俗定不定等。有定如頓漸。不定如秘密不定。有入假菩薩用佛正教於定不定用與不同。用苗為采。用根為掘。用權為苗用實為根。根苗各有乾溼不同。用真如干用俗如濕。又知下明用藥所治不同。善知授法適時不差。入假菩薩雖未能作真秘密化。相似位中亦有分似秘密之義

【現代漢語翻譯】現代漢語譯本能夠全面認識十重二法，自始至終沒有缺失，才可以談論佛道。這十重二法指的是：真諦與俗諦（指佛教對世界真相的兩種不同理解），教義與修行，信心與實踐，法乘（Yana，運載眾生脫離苦海的工具，如聲聞乘、緣覺乘、菩薩乘）與戒律，福德與智慧，權巧方便（Upaya，為引導眾生而設的方便法門）與真實，實智（真正認識事物本質的智慧）與權智（運用權巧方便的智慧），禪定與智慧，慈悲與智慧，正行與助行。這十對概念，缺少任何一對都不可以，因為它們涵蓋了一切增加的數量。應該仔細思考，作為修行的指導。然而，這些法藥的文字表象和名稱，雖然與出世間的法藥名稱相同，但解釋意義都必須歸於圓教和別教（天臺宗的兩種教判）。例如，四念處（Smrti-upasthana，觀察身、受、心、法四方面的修行方法）、六念（Buddhanusmrti，憶念佛陀的修行方法）等，文字表象自然顯明；其餘諸如八正道（Aryastangika-marga，達到涅槃的八條正確途徑）、九想觀（Asubha-bhavana，通過觀想屍體腐爛的不同階段來克服貪慾的修行方法）、十智（Dasa-jnana，十種智慧）等，不可隨意違背其深刻含義。例如，九想觀中，就以四見（顛倒見，指凡夫對無常、苦、無我、不凈的錯誤認知）為污穢的陰身等。像這樣的四見，凡夫之人認為它是清凈的，通過觀想而轉變為不凈。乃至觀想白骨，就是見真。進而觀想燒盡，達到實相無相的境界。開始和最後都是這樣，中間的階段可以類比推說。十智也是如此，絕對不可以依據小乘的十智來解釋這段文字。

（以下用比喻來了解法藥的表象。）首先總的比喻增加的數量。因為生病才需要用藥，所以有增有減。而且世間和出世間，無不是爲了治療見惑和思惑（兩種煩惱）的疾病。所以說辭淺近而意義深遠。『入假下合如文』（指下文與此處的含義相合）。其次是分別的比喻。首先比喻依據佛經來闡明法藥。皮、肉、汁、果，依次對應四悉檀（四種說法方式，即世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）。根、莖、枝、葉，依次對應信、戒、定、慧。山、海、水、陸，比喻四門（指四悉檀）。因為四門中各有四悉檀以及信等。四方土地，比喻四教（藏、通、別、圓四種教法）。在每一種教法中，各有四門。就像每一方土地，各有山等。採掘、乾燥、濕潤，通通比喻四教各有權實、真俗、定不定等。有定的，如頓教和漸教。不定的，如秘密教和不定教。有入假菩薩，運用佛的正教，在定不定中運用各有不同。用苗比作採摘，用根比作挖掘。用權巧方便比作苗，用真實比作根。根和苗各有乾燥和濕潤的不同。用真諦比作乾燥，用俗諦比作濕潤。

又，『知下明用藥所治不同』（指下文說明用藥所治療的疾病不同）。善於瞭解傳授佛法，時機恰當沒有偏差。入假菩薩雖然未能做到真正的秘密教化，但在相似的果位中，也有部分相似秘密教化的意義。

【English Translation】 English version Only by fully understanding the ten sets of dualities from beginning to end without any omission can one discuss the path. These ten sets of dualities refer to: Truth and Convention (referring to the two different understandings of the world's reality in Buddhism), Doctrine and Practice, Faith and Action, Yana (vehicles for transporting beings out of the sea of suffering, such as Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) and Precepts, Merit and Wisdom, Expedient Means (Upaya, skillful means established to guide beings) and Reality, Real Wisdom (wisdom that truly understands the essence of things) and Expedient Wisdom (wisdom that uses skillful means), Samadhi and Wisdom, Compassion and Wisdom, Right Practice and Auxiliary Practice. Lacking any one of these ten pairs is unacceptable, as they encompass all increasing numbers. One should contemplate them carefully as guidance for practice. However, although the textual appearances and names of these Dharma medicines are the same as the names of the Dharma medicines of the world-transcending realm, the interpretations must all be attributed to the Perfect Teaching and the Distinct Teaching (two types of doctrinal classifications in the Tiantai school). For example, in the Four Foundations of Mindfulness (Smrti-upasthana, methods of observing the body, feelings, mind, and phenomena) and the Six Recollections (Buddhanusmrti, methods of recollecting the Buddha), the textual appearances are naturally clear; other texts such as the Eightfold Noble Path (Aryastangika-marga, eight correct paths to achieve Nirvana), the Nine Contemplations of Death (Asubha-bhavana, methods of overcoming greed by contemplating the different stages of corpse decay), and the Ten Wisdoms (Dasa-jnana, ten types of wisdom) should not be arbitrarily violated in their profound meanings. For example, in the Nine Contemplations of Death, the Four Perverted Views (referring to the erroneous perceptions of impermanence, suffering, non-self, and impurity by ordinary people) are considered impure aggregates. Such Four Perverted Views are regarded as pure by ordinary people, but through contemplation, they are transformed into impurity. Even contemplating white bones is seeing the truth. Further contemplating burning leads to the realm of true formlessness. The beginning and the end are like this, and the intermediate stages can be inferred analogously. The Ten Wisdoms are also like this; one must absolutely not rely on the Ten Wisdoms of the Hinayana to interpret this text.

(The following uses metaphors to understand the appearances of Dharma medicines.) First, a general metaphor for increasing numbers. Because one is sick, medicine is needed, so there are increases and decreases. Moreover, both the mundane and the supramundane are for curing the diseases of views and thoughts (two types of afflictions). Therefore, the words are simple, but the meaning is profound. 'Entering provisionality below is consistent with the text' (referring to the meaning of the following text being consistent with this point). Second, a separate metaphor. First, the metaphor uses the Buddhist scriptures to clarify Dharma medicines. Skin, flesh, juice, and fruit correspond in order to the Four Siddhantas (four ways of speaking, namely, the Worldly Siddhanta, the Individual Siddhanta, the Antidotal Siddhanta, and the Supreme Meaning Siddhanta). Roots, stems, branches, and leaves correspond in order to faith, precepts, samadhi, and wisdom. Mountains, seas, water, and land are metaphors for the Four Doors (referring to the Four Siddhantas). Because each of the Four Doors contains the Four Siddhantas and faith, etc. The land in the four directions is a metaphor for the Four Teachings (the four teachings of Tripitaka, Common, Distinct, and Perfect). In each teaching, there are the Four Doors. Just as each piece of land has mountains, etc. Gathering, digging, drying, and wetting are all metaphors for the Four Teachings each having provisional and real, true and conventional, definite and indefinite, etc. The definite ones are like the Sudden and Gradual Teachings. The indefinite ones are like the Secret and Indefinite Teachings. There are Bodhisattvas who enter provisionality, using the Buddha's correct teachings, and their use in the definite and indefinite is different. Using seedlings is like gathering, and using roots is like digging. Using expedient means is like seedlings, and using reality is like roots. Roots and seedlings each have different dryness and wetness. Using truth is like dryness, and using convention is like wetness.

Furthermore, 'knowing below clarifies the different diseases treated by the medicine' (referring to the following text explaining the different diseases treated by the medicine). Being skilled in understanding and transmitting the Dharma, the timing is appropriate without deviation. Although Bodhisattvas who enter provisionality have not yet achieved true secret transformation, in similar positions, there is also a partial meaning of similar secret transformation.

。如一卷明或得不得等是也。入假菩薩下閤中。但合四悉。四悉在初遍入諸教。舉初攝后咸在悉中。故下信等略而不合。欲治下明法藥體遍。大醫者別出假位。即十行是。又如大下次譬開權。即是菩薩法藥所依依于大地。以隨病故。故有增減。地無分別而用藥不同。法藥下合也。文似於一說多。正當于多會一。何者。若未開權不說多一。觀合大地。止合大河。又如下復以四諦譬者。止觀所開不出四諦。乃至前來世出世及上上等。不出四諦。故一一諦皆云種種。湯飲等者復譬四諦設治不同。一一四諦各有定慧。即是止觀。定慧是道。舉道即知具足四諦。謂慧湯定飲。生滅中二。慧吐定下。無生中二。定炙慧針。無量中二。定丸慧散無作中二。則應須以教意釋出。入假下合。閤中先合四諦。苦集不同集諦也。苦家之集名為苦集。苦果不同即苦諦也。道滅如文。種種下合四止觀具四四諦。設治不同故云種種。複次下明出假菩薩造論通經。先譬。次合。譬中先總舉譬。所以者何下釋。初文云神農者。是黃帝時醫。后雖有妙醫並則于神農。華他者。列傳云。字文化。沛國譙人也。專遊學舉孝廉。避而不就。曉養生之術。時人以其年且百歲。貌如二十。精於方藥心解分劑。不假秤量。若針藥不及則飲以麻湯。須臾如醉開腹取病。若

【現代漢語翻譯】現代漢語譯本：例如，像『如一卷明或得不得等是也』這樣的說法。『入假菩薩』（進入假觀的菩薩）以下的內容是結合四悉檀（四種施教方法）來解釋的。四悉檀在最初就普遍應用於各種教義之中。提出最初的，就涵蓋了後面的，都包含在悉檀之中。所以，下面的『信』（信心）等等就省略而不結合四悉檀來解釋了。想要治療下面的『明法藥體遍』（明白佛法如藥物遍施）的說法，『大醫者』（偉大的醫生）特別指出了假位（權宜之位），也就是十行位（菩薩修行的十種行為）。又如『大下次譬開權』（又如下面用比喻來開顯權巧方便），這指的是菩薩的法藥所依賴的，依賴於大地。因為要隨順病癥，所以藥的用量會有增減。大地沒有分別心，但用藥卻不同。『法藥下合也』（法藥以下是結合來解釋的）。文句看起來像用一個說法來解釋多個道理，實際上是把多個道理會歸於一個道理。為什麼這麼說呢？如果不開顯權巧方便，就不可能說多和一。觀察結合大地，只結合了大河。又如下面用四諦（苦、集、滅、道）來比喻，止觀（止息妄念，觀察真理）所開顯的，沒有超出四諦。乃至前面所說的世間和出世間，以及上上等等，都沒有超出四諦。所以，每一個諦都說是種種。『湯飲等者復譬四諦設治不同』（湯和飲等又比喻四諦的設定和治療方法不同）。每一個四諦都有定（禪定）和慧（智慧），也就是止觀。定慧是道，提到道，就知道具足了四諦。所謂慧如湯，定如飲。生滅中的兩種，慧用來吐，定用來下。無生中的兩種，定用來炙，慧用來針。無量中的兩種，定用來丸，慧用來散。無作中的兩種，則應該用教義來解釋。『入假下合』（進入假觀以下是結合）。結合中先結合四諦。苦和集不同，指的是集諦。苦家的集，叫做苦集。苦果不同，指的是苦諦。道和滅如原文所說。『種種下合四止觀具四四諦』（種種以下是結合四止觀具足四四諦）。設定和治療方法不同，所以說是種種。『複次下明出假菩薩造論通經』（接下來是說明出假觀的菩薩造論通達經義）。先用比喻，然後結合。比喻中先總的舉出比喻。『所以者何下釋』（為什麼這樣，下面解釋）。最初的文句說『神農者』（神農），是黃帝時的醫生。後來的妙醫都比不上神農。『華他者』（華他），列傳中說，字文化，沛國譙人。專門遊學，被舉薦為孝廉，但他拒絕了。他懂得養生之術，當時的人說他年紀快一百歲了，但容貌像二十歲。他精通方藥，心裡明白藥的劑量，不需要用秤來量。如果針藥不起作用，就給他喝麻湯，一會兒就像喝醉了一樣，剖開肚子取出病灶。如果

【English Translation】 English version: For example, statements like '如一卷明或得不得等是也' (rú yī juǎn míng huò dé bùdé děng shì yě - like explaining whether one can attain enlightenment in one scroll). The section from '入假菩薩' (rù jiǎ púsà - entering the provisional truth bodhisattva) onwards combines the four siddhantas (四悉, sì xī - four kinds of teachings). The four siddhantas are initially applied universally to all teachings. Mentioning the first encompasses the rest, all being contained within the siddhantas. Therefore, the '信' (xìn - faith) and so on below are omitted and not combined with the four siddhantas. To address the statement '明法藥體遍' (míng fǎ yào tǐ biàn - understanding the Dharma as medicine pervading everywhere), the '大醫者' (dà yī zhě - great physician) specifically points out the provisional position, which is the ten practices (十行, shí xíng - ten practices of a bodhisattva). Furthermore, '大下次譬開權' (dà xià cì pì kāi quán - the following uses a metaphor to reveal expedient means), referring to the bodhisattva's Dharma medicine relying on, relying on the earth. Because it follows the illness, the dosage may increase or decrease. The earth has no discrimination, yet the medicine used differs. '法藥下合也' (fǎ yào xià hé yě - the Dharma medicine below is combined for explanation). The sentences appear to use one statement to explain multiple principles, but in reality, they converge multiple principles into one. Why is this so? If expedient means are not revealed, it's impossible to discuss multiplicity and unity. Observing the combination with the earth only combines with the great river. Furthermore, the following uses the Four Noble Truths (四諦, sì dì - suffering, cause, cessation, path) as a metaphor; what is revealed by cessation and contemplation (止觀, zhǐ guān - calming and insight) does not exceed the Four Noble Truths. Even the previously mentioned mundane and supramundane, and the highest of the high, do not exceed the Four Noble Truths. Therefore, each truth is said to be various. '湯飲等者復譬四諦設治不同' (tāng yǐn děng zhě fù pì sì dì shè zhì bùtóng - soups, drinks, etc., further metaphorize the different treatments set up by the Four Noble Truths). Each of the Four Noble Truths has samadhi (定, dìng - concentration) and prajna (慧, huì - wisdom), which are cessation and contemplation. Samadhi and prajna are the path; mentioning the path implies the completeness of the Four Noble Truths. So-called wisdom is like soup, samadhi is like a drink. The two in arising and ceasing, wisdom is used to expel, samadhi is used to descend. The two in non-arising, samadhi is used to cauterize, wisdom is used to needle. The two in immeasurable, samadhi is used to make pills, wisdom is used to scatter. The two in non-action should be explained using the meaning of the teachings. '入假下合' (rù jiǎ xià hé - entering the provisional below is combined). In the combination, first combine the Four Noble Truths. Suffering and cause are different, referring to the truth of the cause. The accumulation of suffering's family is called the cause of suffering. Different results of suffering refer to the truth of suffering. Path and cessation are as the original text states. '種種下合四止觀具四四諦' (zhǒngzhǒng xià hé sì zhǐ guān jù sì sì dì - various below combines the four cessations and contemplations, complete with the Four Noble Truths). The settings and treatments are different, so it is said to be various. '複次下明出假菩薩造論通經' (fù cì xià míng chū jiǎ púsà zào lùn tōng jīng - furthermore, below explains the bodhisattva who emerges from the provisional truth, creating treatises and mastering the scriptures). First use a metaphor, then combine. In the metaphor, first generally present the metaphor. '所以者何下釋' (suǒyǐ zhě hé xià shì - why is this so, explained below). The initial sentence says '神農者' (Shénnóng zhě - Shennong), was a physician during the time of the Yellow Emperor. Later excellent physicians could not compare to Shennong. '華他者' (Huá Tuō zhě - Hua Tuo), biographies say, his courtesy name was Wénhuà, from Qiao of Pei state. He specialized in traveling and studying, and was recommended as a Filial and Incorrupt, but he declined. He understood the art of nourishing life. People at the time said he was almost a hundred years old, but his appearance was like that of a twenty-year-old. He was proficient in prescriptions, understanding the dosage in his heart, not needing to use scales to measure. If needles and medicine were ineffective, he would give him hemp soup to drink, and after a while, as if drunk, he would cut open the abdomen to remove the disease. If

在腸中則便斷腸湔洗縫腸。膏傅二三日便復。此例甚眾。扁鵲者。后語云。越醫也。因過齊見桓侯云。王有疾在腠理。桓侯曰。寡人無疾。如何欲治無疾為功。五日後復見王云。有疾在血脈。五日後見云。有疾在腸胃。五日後扁鵲退走。桓侯使人逐之問其故。扁鵲云。疾在腠理可湯熨。在血脈可針灸。在腸胃可酒藥。過此後在骨髓。司命所及不可治也。神農如佛。華他等如出假菩薩。依經造論名為作方。次釋中鄉土等者。諸土不同設藥亦異。如似中邊機見各別。西方則大小乘局諸部抗行。此土則所習互通以小助大。行事不壅稍順化儀。人有儜健等者。利鈍根也。諸土各有利鈍故也。儜病也。食為病緣故鹹淡各異。利根鈍根病因各別。如大經云。或因解義而生憍慢。或因讀誦而生憍慢。貴性顏貌。飲食利養。住處新友。生慢不同。生慢既然。諸惑亦爾。藥有濃淡者。頓漸也。漸中圓濃三淡。亦可展轉迭為濃淡。病有輕重者。一貪一瞋各有厚薄。良由過現緣習不同。此中並釋造論意也。佛初出下合神農。後代下合華他等。釋論下引證造論意也。菩薩下明請佛加意。為成法眼大悲利物故也。◎

止觀輔行傳弘決卷第六之二

止觀輔行傳弘決卷第六之三

唐毗陵沙門湛然述

◎三授藥中。亦先總舉藥

病。眾生下別明授藥。先明授世法藥中。如孔丘等者。姓孔名丘字仲尼。周公姓姬名旦。制禮作樂五德行世。佛教流化實賴於茲。禮樂前驅真道后啟。元古混沌未宜出世者。佛教明劫不須此名。且寄此土化初而說。我遣三聖等者。亦云震旦具如前說。清凈法行經云。月光菩薩彼稱顏回。光凈菩薩彼稱仲尼。迦葉菩薩彼稱老子。天竺指此震旦為彼。準諸目錄皆推此經以為疑偽。文義既正或是失譯。乃至今家所引像法決疑妙勝定等意亦如是。如涅槃後分本在偽目。至大唐刊定始入正經。豈以時人未決便推入偽。大師親證位在初依不應錯用。次授出世中。初總明隨根授藥。乃與上上法藥合說。雖合二文仍離四教。故知應以藏通而為出世法藥。別圓以為上上法藥。故銷前文須用四教一十六門。門門四悉。若不爾者將何授人。次明別中以四教相望。作下中上上上之名。如大經中四人觀因緣智。於一根中皆具四義。只是四悉。初三藏中初明佛經。雖是下明菩薩論。並有標釋結。余之三根準此可知。菩薩論中樂聞即世界。生善即為人。破濁即對治。見真即第一義。下之三教準此可知。下去文略但有二段。先明四悉即是佛經。次明四門即是論也。縱無偏申一門之論。或兼或具。比望可知。若入下總明授藥當宜中。初法。云十六道滅者。

一十六門。門門四諦。故有一十六道滅。治一十六苦集。門門之中論四悉者。以十六門有佛本經。菩薩出假更於四門。各申佛意以利於他。即是假智之正意也。言隨其類音等者。且以出假赴機善說名為妙音。非謂法身一音異解。乃至一云亦復如是。若從文意則是妙益。此之妙益。猶在下文利益中明。是故此文且從豎說。如一云下云現身也。雨說法也。天雨無私所稟各異。三草二木得益不同。隨其見聞莫不蒙益。故云生長。應知此中若全不兼文之元意。如何次第出假之位。即能授他圓教四門。

○次明入假位者。釋中先明位意。若專用前三教下根破假之位。則使凡夫望崖自絕。入空之時先見后思位行長遠。如七生思盡若一往來。乃至如上破見破思重數無量。則入空之位尚不可至。何況入假。故云迢遞。是故須識諸教明位。權位下根入假未期。實位上根一生可到。一思一見尚即法界。況出假耶。崖者岸也。爾雅云。水濱也。又云。崖重者曰岸。今當下正釋。初明三藏。于中先二乘。次菩薩。初文先法。如文。譬如等者譬二乘人。故大經二十六。師子吼難云。眾生若有佛性。何故有退有不退耶。佛以喻答。譬如二人俱聞他方有七寶山。山有清泉其味甘美。若有能到永斷貧苦。飲服其水增益壽命。唯路險難。其二人者一

【現代漢語翻譯】現代漢語譯本一十六門（十六種修行法門）。每個法門都包含四諦（苦、集、滅、道）。因此，有十六種滅（涅槃）的途徑，用來對治十六種苦集（苦的根源）。在每個法門中討論四悉檀（四種成就），是因為這十六個法門包含佛陀的根本教義。菩薩爲了利益他人，在原有的基礎上，又在四個法門中進一步闡述佛陀的意旨，這就是假智（權巧方便的智慧）的真正意義。說到『隨其類音等』，暫且以菩薩應機施教，善於說法，稱之為妙音。並非說法身只有一個聲音，卻被理解為不同的含義。乃至一朵雲也是如此。如果從文義上理解，則是妙益（微妙的利益）。這種微妙的利益，將在下文的利益中詳細說明。因此，這段文字暫且從豎向（次第）來說明。例如，『一云』是指現身，『雨』是指說法。天降雨水，沒有偏私，眾生所稟受的各不相同。三草二木所獲得的利益也不同。無論見聞者，沒有不蒙受利益的，所以說『生長』。應當知道，如果完全不包含經文的根本含義，如何能夠次第地進入出假位（從空性中出來，運用智慧利益眾生的階段），從而能夠傳授他人圓教（圓滿的教法）的四門呢？ ○接下來闡明入假位（進入假有，運用智慧利益眾生的階段）。釋文中首先闡明入假位的意義。如果只用前三教（藏教、通教、別教）來破除下根眾生的假有，就會使凡夫感到絕望。在進入空性時，先見后思，修行的時間漫長。例如，需要七生才能斷盡思惑，如果只是簡單地往來，乃至像上面所說的破見惑、破思惑，重數無量，那麼進入空性的階段尚且無法達到，更何況進入假有呢？所以說『迢遞』（遙遠）。因此，必須瞭解諸教的明位（明確的修行階段）。權位（權教的階段）下根眾生進入假有遙遙無期，實位（實教的階段）上根眾生一生可以達到。一思一見尚且即是法界，何況出假呢？『崖』是指岸。爾雅說：『水濱也。』又說：『崖重者曰岸。』現在就來正確地解釋。首先闡明三藏教（聲聞藏、菩薩藏、佛藏），其中先說二乘（聲聞乘、緣覺乘），其次說菩薩。初文先說法。如文，『譬如等者』，是譬喻二乘人。所以《大般涅槃經》第二十六卷，師子吼品中說：『眾生若有佛性，何故有退有不退耶？』佛陀用比喻回答：『譬如二人俱聞他方有七寶山（充滿珍寶的山），山有清泉，其味甘美。若有能到，永斷貧苦，飲服其水，增益壽命。唯路險難。其二人者一』

【English Translation】 English version Sixteen gates (sixteen methods of practice). Each gate contains the Four Noble Truths (suffering, its cause, its cessation, and the path to its cessation). Therefore, there are sixteen paths to extinction (Nirvana), used to counteract the sixteen causes of suffering. Discussing the Four Siddhanthas (four kinds of accomplishments) within each gate is because these sixteen gates contain the fundamental teachings of the Buddha. Bodhisattvas, in order to benefit others, further elaborate on the Buddha's intentions in four of the gates, which is the true meaning of expedient wisdom (skillful means). Speaking of 'sounds according to their kind,' let's temporarily refer to the Bodhisattva's skillful teaching according to the opportunity as wonderful sound. It does not mean that the Dharmakaya (Dharma body) has only one sound, but is understood as different meanings. Even a cloud is the same. If understood from the meaning of the text, it is wonderful benefit. This wonderful benefit will be explained in detail in the following section on benefits. Therefore, this passage is temporarily explained from a vertical (sequential) perspective. For example, 'a cloud' refers to manifestation, and 'rain' refers to teaching the Dharma. The rain from the sky is impartial, and what beings receive is different. The three grasses and two trees receive different benefits. Everyone who sees or hears benefits, so it is said to 'grow.' It should be known that if the fundamental meaning of the sutra is not fully included, how can one enter the stage of emerging from emptiness (using wisdom to benefit sentient beings) in sequence, so as to be able to teach others the four gates of the perfect teaching (complete teaching)? ○ Next, it explains the stage of entering provisionality (entering the realm of provisional existence, using wisdom to benefit sentient beings). The commentary first clarifies the meaning of entering the provisional stage. If only the first three teachings (Tripitaka teaching, Common teaching, Distinct teaching) are used to break the provisionality of beings with inferior roots, it will cause ordinary people to feel hopeless. When entering emptiness, one first sees and then thinks, and the practice time is long. For example, it takes seven lives to exhaust the delusions of thought. If it is just a simple back and forth, and even like the above-mentioned breaking of delusions of view and delusions of thought, the number of repetitions is immeasurable, then the stage of entering emptiness cannot be reached, let alone entering provisionality? Therefore, it is said to be 'remote.' Therefore, it is necessary to understand the clear stages of the teachings. Beings with inferior roots in the provisional stage have no hope of entering provisionality, while beings with superior roots in the real stage can reach it in one lifetime. One thought and one view are already the Dharmadhatu (Dharma realm), let alone emerging from emptiness? 'Cliff' refers to the shore. The Erya (an ancient Chinese dictionary) says: 'The water's edge.' It also says: 'A heavy cliff is called a shore.' Now let's correctly explain it. First, explain the Tripitaka teaching (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka), in which the Two Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle) are mentioned first, followed by Bodhisattvas. The first text first speaks of the Dharma. As the text says, 'For example, etc.,' is a metaphor for people of the Two Vehicles. Therefore, the twenty-sixth volume of the Mahaparinirvana Sutra, in the chapter on the Lion's Roar, says: 'If sentient beings have Buddha-nature, why are there those who regress and those who do not regress?' The Buddha answered with a metaphor: 'For example, two people both hear that there is a mountain of seven treasures (a mountain full of treasures) in another place, and the mountain has a clear spring with a sweet taste. If one can reach it, one can permanently end poverty and suffering, and drinking the water will increase one's lifespan. Only the road is dangerous. One of the two people'

則莊嚴一則空往。路值一人多赍七寶。二人便問。彼方審有七寶山耶。答言。實有。我已獲得。唯患路險多有賊盜砂礫荊棘乏於水草。往者千萬達者甚少。聞是事已一人即悔。一人復言。有人能到我亦能到。如其不達以死為期。于彼多獲如願服水。多赍所有還其所止。供養父母供給親族。時悔還者見彼心熱。彼達已還我何為住。便涉路去。行人下合。涅槃之山有佛性水。二人者。如二菩薩行行不同。生死如險。逢人如佛。賊如四魔。沙如煩惱。乏於水草如不修道。還喻退轉。往喻不退。退者二乘人是。退大已后鹿苑取小。至方等中見諸菩薩不思議事。皆應號泣聲振三千。於此大乘已如敗種。至法華中方生憂悔。悔不對前悔不待后。匆匆取證今方得聞若依此義法華已前無出假事。但于般若義似出假。次明菩薩中。云心又一轉者。不待經歷漸教座席。本習所熏即能修習。次明通教中破他解云一途之說者。于諸經中有此一往隨機之說。未可遍該通方之意。古人不達是故偏執。但佛下正釋也。謂二乘人鈍根菩薩。至法華中方開入實。入實已後方運大悲。名為出假。若不來至法華座席。如是之人多取滅度。唯識所計即是其流　而於彼土求佛智慧。則非彼論之所修也。若復有人謂此法華偏被下根。判為漸教。若爾法華玄文釋用中雲

【現代漢語翻譯】現代漢語譯本：有人說，莊嚴就是空，空就是莊嚴。路上遇到一個人，帶著很多七寶（指金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）。兩個人便問他：『那個地方真的有七寶山嗎？』那人回答說：『確實有。我已經得到了。只是擔心路途危險，有很多盜賊、沙礫、荊棘，缺乏水草。去的人成千上萬，到達的人卻很少。』聽了這些話，一個人就後悔了。另一個人卻說：『別人能到，我也能到。如果不能到達，就以死為期。』他在那裡得到了很多如意的衣服和水。帶著所有的東西回到他原來的地方，供養父母，供給親族。這時，那個後悔返回的人看到他如此熱心，心想：『他到達后已經回來了，我為什麼還要停留在這裡？』於是也踏上了路途。行人上下相合。涅槃（梵語，指解脫的境界）之山有佛性之水。這兩個人，就像兩個菩薩，修行的方式不同。生死就像險路。遇到人就像遇到佛。盜賊就像四魔（指煩惱魔、五陰魔、死魔、天魔）。沙礫就像煩惱。缺乏水草就像不修道。返回比喻退轉。前往比喻不退轉。退轉的人是二乘人（指聲聞乘和緣覺乘）。退轉大乘之後，在鹿苑（佛陀初轉法輪的地方）取小乘。到了方等經中，見到諸菩薩不可思議的事，都應該號啕大哭，聲音震動三千世界。對於這些人來說，大乘已經像敗壞的種子。到了法華經中，才開始產生憂愁和後悔。後悔不面對過去，後悔不等待未來。匆匆忙忙地取證，現在才得以聽聞。如果按照這個意義，在法華經之前，就沒有出假（指方便示現）的事情。只是在般若經的意義上，似乎有出假。接下來闡明菩薩，說『心又一轉』，不需要經歷漸教（指逐步引導的教法）的座席，憑藉本來的習氣所薰染，就能修習。接下來闡明通教（指三乘共通的教法）中，破斥他人解釋說『一途之說』，在諸經中，有這種一往隨機的說法，不能普遍包含通方（指普遍適用的方法）的意義。古人不明白這個道理，所以偏執。但是佛陀下面有正確的解釋。意思是二乘人（指聲聞乘和緣覺乘）和鈍根菩薩，到了法華經中才開悟入實（指證得真實）。入實之後，才運用大悲心，名為出假。如果不來到法華經的座席，這樣的人大多會取證滅度。唯識宗（佛教宗派）所計量的就是這種流弊，而在那個地方尋求佛的智慧，就不是他們的理論所能修習的。如果又有人認為這部法華經是專門為下根人所說的，判定為漸教，那麼法華玄文的解釋和運用中說：

【English Translation】 English version: Some say that adornment is emptiness, and emptiness is adornment. On the road, one encounters a person carrying many Seven Treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, amber). The two people then ask him: 'Is there truly a Seven Treasure Mountain in that place?' The person replies: 'Indeed, there is. I have already obtained them. I only worry about the dangers of the road, with many thieves, gravel, thorns, and a lack of water and grass. Thousands go, but few arrive.' Upon hearing these words, one person regrets it. The other person says: 'If others can reach it, so can I. If I cannot reach it, I will die trying.' He obtains many wish-fulfilling garments and water there. He takes all the things back to his original place, supporting his parents and providing for his relatives. At this time, the person who regretted returning sees him so enthusiastic and thinks: 'He has already returned after reaching it, why should I stay here?' So he also embarks on the road. Travelers meet up and down the path. The mountain of Nirvana (Sanskrit, the state of liberation) has the water of Buddha-nature. These two people are like two Bodhisattvas, with different ways of practicing. Birth and death are like a dangerous road. Meeting people is like meeting the Buddha. Thieves are like the Four Maras (the Mara of afflictions, the Mara of the five aggregates, the Mara of death, and the Mara of the heavenly beings). Gravel is like afflictions. Lack of water and grass is like not cultivating the path. Returning is a metaphor for regression. Going forward is a metaphor for non-regression. Those who regress are the Two Vehicles (the Hearer Vehicle and the Solitary Realizer Vehicle). After regressing from the Great Vehicle, they take the Small Vehicle in the Deer Park (where the Buddha first turned the Wheel of Dharma). When they reach the Vaipulya Sutras, seeing the inconceivable deeds of the Bodhisattvas, they should all wail and cry, their voices shaking the three thousand worlds. For these people, the Great Vehicle is already like a spoiled seed. Only in the Lotus Sutra do they begin to feel sorrow and regret. Regret does not face the past, regret does not wait for the future. Hastily seeking proof, they are only now able to hear. If according to this meaning, before the Lotus Sutra, there was no expedient manifestation (skillful means). Only in the meaning of the Prajna Sutras does there seem to be expedient manifestation. Next, clarifying the Bodhisattva, it says 'the mind turns again', without needing to experience the seat of the gradual teaching (gradual guidance), relying on the influence of the original habits, they can cultivate. Next, clarifying the Common Teaching (the teaching common to the three vehicles), refuting others' explanations, saying 'the one-way teaching', in the sutras, there is this one-way expedient teaching, which cannot universally encompass the meaning of the universal method (universally applicable method). The ancients did not understand this principle, so they were biased. But the Buddha has a correct explanation below. It means that the Two Vehicles (the Hearer Vehicle and the Solitary Realizer Vehicle) and dull-rooted Bodhisattvas only awaken to enter reality (attain the truth) in the Lotus Sutra. After entering reality, they then use great compassion, which is called expedient manifestation. If they do not come to the seat of the Lotus Sutra, most of these people will attain extinction. The calculations of the Consciousness-Only School (a Buddhist school) are this kind of malpractice, and seeking the wisdom of the Buddha in that place is not what their theories can cultivate. If someone again thinks that this Lotus Sutra is specifically for people of lower capacity, judging it as a gradual teaching, then the explanation and application of the Profound Meaning of the Lotus Sutra says:

。跡門正為生身未入者入。旁為生法兩身已入者進。本門正為生法兩身已入者入。旁為生身未入者入。又本門增道損生文后。有八世界微塵數人。初始發心。既未游漸此即頓人。豈從數千二乘之人及鈍菩薩。而判妙教。況兩門得益數倍餘經。何不推尋經之本文。正直舍方便。但說無上道。無二亦無三。除佛方便說。已今當說最為第一。不聞此經不名善行。開方便門示真實相。等賜諸子各一大車。草木皆依一地一雨。如是等文不可具述。何不憑茲為頓教耶。若七地下引經斥下根人。大品所訶何必思盡方始出假。思盡即與第七地齊。故引大品。若入七地已墮二乘。故為諸佛菩薩所訶。有大鳥下舉譬也。大論七十二問云。行空無相愿。何以一人作佛一作羅漢。答。所謂薩婆若心行於空等。是故作佛。自度心修故成羅漢。言大鳥者金翅鳥也。能從一須彌至一須彌。在於諸天如人間孔雀。所以不來人間者。翅有毒風令人失眼。是鳥初出兩翅未成。意欲飛去墮閻浮提。若死若死等苦中道心悔我欲還天奢摩黎樹。以身大故翅翼未成不能自舉。論合云。鳥身者菩薩也。身大者多習六度。無翅者無方便智。須彌山者三界也。虛空者無量佛法也。未應飛而飛者。功德未滿欲從菩薩三解脫門。游于無量佛法空中而欲退沒。雖欲作佛而不能得。

【現代漢語翻譯】現代漢語譯本跡門（跡門：權宜之門）正是爲了那些尚未入門的生身（生身：具有肉身的人）而設，讓他們得以進入佛道。旁門（旁門：輔助之門）則是爲了那些已經進入生身和法身（法身：佛的真身）的人，幫助他們更進一步。本門（本門：根本之門）正是爲了那些已經進入生身和法身的人而設，讓他們得以深入佛法。旁門則是爲了那些尚未入門的生身而設，引導他們入門。此外，本門增道損生（增道損生：增長菩提之道，損減凡夫之見）的經文之後，有八世界微塵數的人，最初發起了菩提心。既然他們還沒有經歷漸修的過程，那麼他們就是頓悟之人。怎麼能因為數千二乘（二乘：聲聞和緣覺）之人以及根器遲鈍的菩薩，就否定妙法蓮華經的教義呢？更何況兩門（本門和跡門）所獲得的利益是其他經典的數倍。為什麼不去探尋經文的本意，即『正直舍方便，但說無上道。無二亦無三，除佛方便說。已今當說，最為第一。不聞此經，不名善行。開方便門，示真實相。等賜諸子，各一大車。草木皆依，一地一雨』等等經文，不可一一列舉。為什麼不憑藉這些經文來認定《法華經》是頓教呢？如果說七地（七地：菩薩修行階位的第七個階段）以下引用經文是爲了斥責下根之人，那麼《大品般若經》（大品：指《大品般若經》）所呵斥的，又何必是思慮窮盡才開始運用假觀（假觀：對世間萬法的虛幻不實的觀照）的人呢？思慮窮盡就與第七地菩薩的境界相同了。所以引用《大品般若經》。如果進入第七地就墮入二乘，所以會被諸佛菩薩所呵斥。『有大鳥』（有大鳥：出自《大智度論》的譬喻）是舉例子。《大智度論》七十二問中說：『行空無相愿（行空無相愿：修行空、無相、無愿三解脫門），為什麼有的人成佛，有的人成為阿羅漢？』回答說：『所謂薩婆若心（薩婆若心：一切智心）行於空等等，所以成佛。只為自己解脫而修行，所以成為阿羅漢。』所說的大鳥是指金翅鳥（金翅鳥：一種神鳥）。它能從一個須彌山（須彌山：佛教宇宙觀中的中心山）飛到另一個須彌山。它在諸天（諸天：天界）中，就像人間的孔雀。它之所以不來人間，是因為它的翅膀帶有毒風，會使人失明。這隻鳥最初長出翅膀時，翅膀還沒有長成，想要飛走，卻掉到了閻浮提（閻浮提：我們所居住的這個世界）。在若死若死等等痛苦中，它後悔了，心想我要回到天上的奢摩黎樹（奢摩黎樹：天界的一種樹）。因為它身體太大，翅膀還沒有長成，無法自己飛起來。《大智度論》中總結說：鳥身比喻菩薩，身大比喻菩薩多修習六度（六度：佈施、持戒、忍辱、精進、禪定、智慧），沒有翅膀比喻沒有方便智慧（方便智慧：善巧方便的智慧）。須彌山比喻三界（三界：欲界、色界、無色界），虛空比喻無量佛法。不應該飛的時候卻要飛，比喻功德還沒有圓滿，就想從菩薩的三解脫門（三解脫門：空解脫門、無相解脫門、無愿解脫門）進入無量佛法的虛空中，結果卻要退沒。雖然想成佛，卻不能成功。

【English Translation】 English version The Trace Gate (Trace Gate: provisional gate) is precisely for those who have not yet entered with their manifested bodies (manifested bodies: those with physical bodies), allowing them to enter the path of Buddhahood. The Auxiliary Gate (Auxiliary Gate: supporting gate) is for those who have already entered with both their manifested and Dharma bodies (Dharma body: the true body of the Buddha), helping them to advance further. The Original Gate (Original Gate: fundamental gate) is precisely for those who have already entered with both their manifested and Dharma bodies, allowing them to delve deeper into the Dharma. The Auxiliary Gate is for those who have not yet entered with their manifested bodies, guiding them to enter. Furthermore, after the passage in the Original Gate about 'increasing the path and decreasing birth' (increasing the path and decreasing birth: increasing the path of Bodhi and decreasing the views of ordinary beings), there are as many people as the dust motes in eight world-systems who initially arouse the Bodhi mind. Since they have not yet experienced the gradual cultivation process, they are those who attain enlightenment suddenly. How can we deny the teachings of the Wonderful Dharma Lotus Sutra because of thousands of individuals of the Two Vehicles (Two Vehicles: Sravakas and Pratyekabuddhas) and dull-witted Bodhisattvas? Moreover, the benefits gained from the two gates (Original and Trace Gates) are many times greater than those from other sutras. Why not explore the original meaning of the sutra, which is 'honestly abandoning expedient means and only speaking of the unsurpassed path. There is neither two nor three, except for the Buddha's expedient teachings. What has been, is now, and will be said is the foremost. Not hearing this sutra is not called good conduct. Opening the gate of expedient means and revealing the true aspect. Equally bestowing upon all children each a great cart. All plants rely on one earth and one rain,' and so on. These passages cannot be listed exhaustively. Why not rely on these passages to recognize the Lotus Sutra as a sudden teaching? If it is said that quoting sutras below the seventh ground (seventh ground: the seventh stage of a Bodhisattva's practice) is to rebuke those of inferior capacity, then what is being rebuked by the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra: refers to the Large Perfection of Wisdom Sutra)? Why must it be those who begin to use provisional contemplation (provisional contemplation: contemplation on the illusory and unreal nature of all phenomena) only after exhausting their thoughts? Exhausting thoughts is the same as the state of a Bodhisattva on the seventh ground. Therefore, the Mahaprajnaparamita Sutra is quoted. If one enters the seventh ground and falls into the Two Vehicles, then they will be rebuked by all the Buddhas and Bodhisattvas. The 'great bird' (great bird: a metaphor from the Mahaprajnaparamita Sastra) is an example. In the seventy-two questions of the Mahaprajnaparamita Sastra, it is said: 'Practicing emptiness, signlessness, and wishlessness (practicing emptiness, signlessness, and wishlessness: practicing the three doors of liberation: emptiness, signlessness, and wishlessness), why do some become Buddhas and some become Arhats?' The answer is: 'The so-called Sarvajna mind (Sarvajna mind: the mind of all-knowing wisdom) practices emptiness, and so on, therefore one becomes a Buddha. Cultivating only for one's own liberation, therefore one becomes an Arhat.' The great bird referred to is the Garuda (Garuda: a mythical bird). It can fly from one Mount Sumeru (Mount Sumeru: the central mountain in the Buddhist cosmology) to another. It is in the heavens (heavens: the celestial realms) like a peacock in the human world. The reason it does not come to the human world is that its wings carry poisonous winds that can cause blindness. When this bird first grew its wings, they were not yet fully formed. It wanted to fly away but fell to Jambudvipa (Jambudvipa: the world we live in). In the suffering of 'if I die, if I die,' it regretted it and thought, 'I want to return to the heavenly Simbali tree (Simbali tree: a type of tree in the heavens).' Because its body was too large and its wings were not yet fully formed, it could not lift itself up. The Mahaprajnaparamita Sastra concludes: The bird's body is a metaphor for a Bodhisattva. The large body is a metaphor for a Bodhisattva practicing the Six Perfections (Six Perfections: generosity, morality, patience, diligence, concentration, and wisdom). The lack of wings is a metaphor for the lack of skillful wisdom (skillful wisdom: wisdom with skillful means). Mount Sumeru is a metaphor for the Three Realms (Three Realms: the desire realm, the form realm, and the formless realm). Emptiness is a metaphor for immeasurable Buddha-dharma. Wanting to fly when one should not fly is a metaphor for wanting to enter the emptiness of immeasurable Buddha-dharma from the Bodhisattva's three doors of liberation before one's merits are complete, resulting in regression. Although one wants to become a Buddha, one cannot succeed.

若死者。羅漢果也。死等苦者。支佛也。痛惱者。失菩薩本功德也。今文兩釋並是大師隨義轉用。謂苦等於死名為死名為死等。而猶未死故名為等。故以方便及斷見位。名為死等以初果之人思惟全在。義同未死。是鳥下借譬帖合。如人下重舉譬以顯法華之功。先序所治病重。言不能五欲者。以不能男者。通為不能五欲。用譬二乘根敗心死。閹者掩也。掩閉門也。亦曰黃門。黃者主中。中謂聖人居天下中而通理萬民。主黃家之門故曰黃門。亦曰黃昏閉門故曰黃門。華嚴下欲顯法華。先序余經。華嚴已來至於大品。如世間藥不能治于被閹之人。諸大乘經融通諸法。菩薩觀門願行該括。而不能令二乘發心。等是融通何不融令二乘作佛。但云在座如聾如啞乃至自悲敗種渴仰上乘。而不為我說斯真要。唯至法華得記生喜遍尋法華已前諸教。實無二乘作佛之文。及明如來文成之說。故知並由帶方便故。若不爾者。豈部圓妙獨隔二乘。問。若言方等不記二乘。何故楞伽第二變化品中。大慧問佛如來何故授聲聞記。佛言。三意故記。一為入無餘界者。密勸修菩薩行故。二為此界他土菩薩樂求聲聞涅槃者。勸舍此心修大行故。三變化佛授聲聞記非法性佛。大慧。授聲聞記是秘密說。判曰。今聞法華是顯露記。不同方等隱密與記。若據斯理

【現代漢語翻譯】現代漢語譯本若死者，指證得阿羅漢果位的人。（羅漢果：梵文Arhat，指斷盡煩惱，證得解脫的聖者）死等苦者，指證得辟支佛果位的人。（支佛：梵文Pratyekabuddha，又稱緣覺，指無師自悟的聖者）痛惱者，指失去菩薩原本功德的人。現在文中的兩種解釋都是大師根據義理靈活運用。所謂『苦等於死』，意思是說苦和死相似，名為『死』，名為『死等』，但實際上還沒有真正死亡，所以稱為『等』。因此，將處於方便道以及斷見位的人，稱為『死等』，因為初果之人（須陀洹）的思惟仍然存在，在意義上等同於未死。『是鳥下借譬帖合』，是指用鳥的比喻來貼切地說明情況。『如人下重舉譬以顯法華之功』，是指像人一樣再次舉例來彰顯《法華經》的功德。先說明所要治療的病癥嚴重，說『不能五欲者』，是因為不能行男事的人，通常也不能滿足五欲。用這個比喻來說明二乘根器敗壞，心如死灰。『閹者掩也。掩閉門也。亦曰黃門。黃者主中。中謂聖人居天下中而通理萬民。主黃家之門故曰黃門。亦曰黃昏閉門故曰黃門。』閹，就是遮掩的意思，遮掩關閉門戶。也叫做黃門。黃，是主宰中正的意思。中，是指聖人居住在天下的中央，通達治理萬民。主宰黃家的門戶，所以叫做黃門。也說是黃昏時關閉門戶，所以叫做黃門。《華嚴》以下的內容，是爲了彰顯《法華經》。先敘述其他經典。《華嚴》到《大品般若經》，就像世間的藥物不能治療被閹割的人一樣。諸大乘經典融通諸法，菩薩的觀行願行都包括在內，卻不能使二乘人發菩提心。同樣是融通，為什麼不能融通使二乘人成佛呢？只是說在座的人像聾子像啞巴一樣，甚至自悲是敗壞的種子，渴望得到上乘佛法，卻沒有人為他們宣說這真正的要義。只有到了《法華經》才得到授記，產生歡喜。遍尋《法華經》以前的各種教法，實在沒有二乘人可以成佛的經文，以及闡明如來文成之說的。所以知道這都是因為帶有方便之故。如果不是這樣，難道圓滿微妙的《法華經》會單獨隔絕二乘人嗎？問：如果說方等經典不為二乘人授記，為什麼《楞伽經》第二變化品中，大慧菩薩問佛，如來為什麼為聲聞授記？佛說：因為三種原因才授記。一是為進入無餘涅槃界的人，秘密勸他們修菩薩行。二是為這個世界或其他國土的菩薩喜歡追求聲聞涅槃的人，勸他們捨棄這種心，修習大乘佛法。三是變化佛授聲聞記，不是法性佛。大慧，授聲聞記是秘密的說法。判曰：現在聽聞《法華經》是顯露的授記，不同於方等經典隱秘地給予授記。如果根據這個道理。

【English Translation】 English version 『If the dead』 refers to those who have attained the Arhat fruit. (Arhat: Sanskrit for 『worthy one,』 referring to a saint who has extinguished all afflictions and attained liberation.) 『Death-like suffering』 refers to those who have attained the Pratyekabuddha fruit. (Pratyekabuddha: also known as a 『Solitary Buddha,』 referring to a saint who attains enlightenment without a teacher.) 『Pain and distress』 refers to those who have lost their original merits as Bodhisattvas. The two explanations in the current text are both flexible applications of the meaning by the master. The so-called 『suffering like death』 means that suffering is similar to death, called 『death,』 called 『death-like,』 but in reality, it has not truly died, so it is called 『like.』 Therefore, those who are in the expedient path and the position of severed views are called 『death-like,』 because the thinking of a first-fruit person (Srotapanna) still exists, which is equivalent to not being dead. 『The bird below borrows the metaphor to fit together』 refers to using the metaphor of the bird to aptly illustrate the situation. 『The person below repeats the metaphor to show the merit of the Lotus Sutra』 refers to using the example of a person again to highlight the merits of the 『Lotus Sutra.』 First, it explains that the disease to be treated is serious, saying 『those who cannot have the five desires』 because those who cannot perform male acts usually cannot satisfy the five desires either. This metaphor is used to illustrate that the roots of the two vehicles are corrupted, and their hearts are like dead ashes. 『Eunuch means to cover up. Cover up the door. Also called the Yellow Gate. Yellow means to dominate the center. The center refers to the sage who lives in the center of the world and governs all people. Dominating the door of the Yellow family is called the Yellow Gate. It is also said that the door is closed at dusk, so it is called the Yellow Gate.』 Eunuch means to cover up, to cover up and close the door. It is also called the Yellow Gate. Yellow means to dominate the center. The center refers to the sage who lives in the center of the world and governs all people. Dominating the door of the Yellow family is called the Yellow Gate. It is also said that the door is closed at dusk, so it is called the Yellow Gate. The content below the 『Avatamsaka Sutra』 is to highlight the 『Lotus Sutra.』 First, it narrates other scriptures. From the 『Avatamsaka Sutra』 to the 『Perfection of Wisdom Sutra,』 it is like worldly medicine that cannot cure a castrated person. The various Mahayana sutras integrate all dharmas, and the Bodhisattva's contemplation, vows, and practices are all included, but they cannot make the two vehicles generate Bodhicitta. Being the same as integration, why can't it integrate and make the two vehicles become Buddhas? It only says that the people in the assembly are like deaf and dumb people, and even lament that they are ruined seeds, longing for the supreme vehicle, but no one speaks the true essence for them. Only when it comes to the 『Lotus Sutra』 do they receive prediction and generate joy. Searching through all the teachings before the 『Lotus Sutra,』 there is really no text that says the two vehicles can become Buddhas, and no explanation of the Tathagata's completed teachings. Therefore, it is known that this is all because of the expedient means. If it were not so, would the perfect and wonderful 『Lotus Sutra』 isolate the two vehicles alone? Question: If it is said that the Vaipulya sutras do not predict Buddhahood for the two vehicles, why in the second transformation chapter of the 『Lankavatara Sutra,』 did Mahamati ask the Buddha why the Tathagata predicted Buddhahood for the Sravakas? The Buddha said: Because of three reasons, I predicted Buddhahood. First, for those who enter the realm of Nirvana without remainder, secretly encourage them to cultivate Bodhisattva practices. Second, for those Bodhisattvas in this world or other lands who like to pursue Sravaka Nirvana, encourage them to abandon this mind and cultivate Mahayana Buddhism. Third, the transformation Buddha predicts Buddhahood for the Sravakas, not the Dharmakaya Buddha. Mahamati, predicting Buddhahood for the Sravakas is a secret teaching. Judgment: Now hearing the 『Lotus Sutra』 is an explicit prediction, different from the Vaipulya sutras which secretly give prediction. According to this principle.

凈名大品皆應有之。何獨楞伽。故方等云。第二第三授我等記。初意自為已入滅者。次第二義但為斥于鈍根菩薩。對彼說記何關二乘。第三判非法性佛者。此是以實而隔于權。未若法華顯久遠本。我土不毀而眾見燒。況法性之佛尚不記菩薩。何獨聲聞。故知三義並異法華。當知大慧發起密說。是故發問授記之事。故知彼經義屬方等。與法華異豈待固論。數數斥奪二乘等故。故法華中三週授記偏語聲聞者。為顯余經所不說故。是故委授劫國之名。菩薩授記處處有文。故但通途云當作佛。乃至本門某生當得。法華稱妙斯言可憑。又闡提下更將涅槃對法華教。彼亦能治斷善闡提。而但名大不名妙者。一有心易治無心難治。難治能治所以稱妙。二者法華已開功非彼得。大陣既破餘黨不難。雖同醍醐非無斯別。然復涅槃偏被末代。帶方便說故復稍殊。別教可見。圓教六根名下根者。出假名同功逾十向。此是相似圓融三諦。不同次第出假之位。又五品下中根也。又初心下上根也。初心即是五品之初。大品下引大品文證上根者。且約通說。五品之初亦約觀行論坐道場度眾生等。更約六即良由於此。上來下結判如文。次料簡中五重問答。初問意者。以空例假。謂情下答中。先分別三根以例出假。以情為上似中真下。情在五停四念處位。

【現代漢語翻譯】現代漢語譯本：『凈名大品』等經典都應該有授記的內容，為何唯獨《楞伽經》（Laṅkāvatāra Sūtra，佛教經典名）中有？所以《方等經》（Vaipulya Sūtra，大乘佛教經典的總稱）中說：『第二第三次為我們授記。』最初的意思是（佛）自己認為已經入滅了。其次第二種意義只是爲了斥責那些鈍根菩薩。對他們說授記，與二乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘）有什麼關係？第三種是判別非法性佛（指不具真實佛性的佛）。這是以真實（之理）來隔絕權宜（之法）。不如《法華經》（Lotus Sūtra，妙法蓮華經）顯現久遠的本源。我的國土沒有被毀壞，而眾生卻看見被燒燬。何況法性之佛尚且不為菩薩授記，又怎麼會為聲聞授記呢？所以知道這三種意義都與《法華經》不同。應當知道大慧（Mahāmati，人名，或指大智慧）發起秘密的說法，所以才發問授記的事情。因此知道《楞伽經》的義理屬於《方等經》，與《法華經》不同，難道還需要固執地爭論嗎？（因為《楞伽經》）屢次斥責二乘等。所以《法華經》中三次授記偏向于聲聞，是爲了顯示其他經典所沒有說的。所以詳細地授予劫（kalpa，時間單位）和國土的名稱。菩薩授記到處都有經文，所以只是通常地說『當成佛』，乃至本門中說『某某將要得到』。《法華經》稱之為『妙』，這種說法可以相信。又，闡提（icchantika，斷善根者）以下，更將《涅槃經》（Nirvana Sutra，大乘經典）與《法華經》的教義相對比。《涅槃經》也能治療斷善根的闡提，而只稱為『大』不稱為『妙』，一是（指）有心（者）容易治療，無心（者）難以治療，（因為）難治的能治，所以稱之為『妙』。二是《法華經》已經開顯（佛的功德），不是《涅槃經》所能得到的。大陣已經被攻破，剩餘的黨羽就不難了。雖然同樣是醍醐（最好的味道），並非沒有這種區別。然而《涅槃經》偏重於末法時代，帶有方便之說，所以又稍微不同。別教（佛教宗派之一）的觀點可以見到。（圓教中）六根（眼、耳、鼻、舌、身、意）名下根的人，出假（從真諦入俗諦）的名義相同，功用超過十向（菩薩修行階位）。這是相似的圓融三諦（空、假、中），不同於次第出假之位。又，五品（五種修行階位）是中根的人。又，初心（最初的發心）是上根的人。初心就是五品之初。大品（《大品般若經》）以下引用《大品般若經》的經文來證明上根的人，且約通途來說。五品之初也約觀行（禪觀修行）來說，如坐道場、度眾生等。更約六即（理即、名字即、觀行即、相似即、分證即、究竟即）來說，原因就在於此。上面是下結，判斷如經文所說。其次在料簡（辨別）中，有五重問答。最初提問的意思是，用空（空性）來比喻假（假有）。認為情（情感）是下根，回答中，先分別三種根器來比喻出假。認為情是上根，相似於中根，真（真如）是下根。情在五停心觀（佛教的五種禪修方法）和四念處（四種觀禪修方法）的地位。 English version: The 『Śrīmālādevī Siṃhanāda Sūtra』 and 『Mahāprajñāpāramitā Sūtra』 should all contain prophecies, so why does only the 『Laṅkāvatāra Sūtra』 have them? Therefore, the 『Vaipulya Sūtra』 says: 『The second and third times, prophecies were given to us.』 The initial meaning is that (the Buddha) himself thought he had already entered Nirvana. Secondly, the second meaning is only to rebuke those dull-rooted Bodhisattvas. What does giving prophecies to them have to do with the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna)? The third is to distinguish the non-Dharmatā Buddha (referring to a Buddha who does not possess true Buddha-nature). This is using reality (the principle) to separate expedient (methods). It is not as good as the 『Lotus Sūtra』 revealing the distant origin. My land has not been destroyed, but sentient beings see it as being burned. Moreover, if the Dharmatā Buddha does not give prophecies to Bodhisattvas, how could he give prophecies to Śrāvakas? Therefore, it is known that these three meanings are all different from the 『Lotus Sūtra』. It should be known that Mahāmati initiated the secret teachings, which is why he asked about the matter of prophecies. Therefore, it is known that the meaning of the 『Laṅkāvatāra Sūtra』 belongs to the 『Vaipulya Sūtra』, and is different from the 『Lotus Sūtra』. Is there still a need for stubborn debate? (Because the 『Laṅkāvatāra Sūtra』) repeatedly rebukes the Two Vehicles, etc. Therefore, the three prophecies in the 『Lotus Sūtra』 are biased towards Śrāvakas, in order to show what other sutras do not say. Therefore, the names of the kalpas and lands are given in detail. There are texts everywhere about prophecies given to Bodhisattvas, so it is only generally said 『will become a Buddha』, and even in the original teaching it is said 『so-and-so will attain』. The 『Lotus Sūtra』 calls it 『wonderful』, and this statement can be trusted. Furthermore, below the icchantika, the 『Nirvana Sutra』 is compared with the teachings of the 『Lotus Sūtra』. The 『Nirvana Sutra』 can also cure icchantikas who have severed their roots of goodness, but it is only called 『great』 and not 『wonderful』. Firstly, (it means that) those with intention (mindfulness) are easy to cure, while those without intention are difficult to cure. (Because) those who are difficult to cure can be cured, so it is called 『wonderful』. Secondly, the 『Lotus Sūtra』 has already revealed (the Buddha's merits), which the 『Nirvana Sutra』 cannot attain. The main battle has already been broken, so the remaining parties are not difficult. Although it is the same as ghee (the best flavor), it is not without this difference. However, the 『Nirvana Sutra』 is biased towards the Dharma-ending Age, and contains expedient teachings, so it is slightly different again. The views of the Separate Teaching (a Buddhist school) can be seen. (In the Perfect Teaching) those whose six senses (eye, ear, nose, tongue, body, mind) are called inferior roots, the name of emerging from emptiness (entering the mundane from the truth) is the same, and the function exceeds the Ten Directions (stages of Bodhisattva practice). This is a similar, perfect, and integrated Three Truths (emptiness, provisional existence, middle way), which is different from the position of sequentially emerging from emptiness. Also, the Five Grades (five stages of practice) are for people with medium roots. Also, the initial aspiration (the initial aspiration) is for people with superior roots. The initial aspiration is the beginning of the Five Grades. Below the 『Mahāprajñāpāramitā Sūtra』, the text of the 『Mahāprajñāpāramitā Sūtra』 is cited to prove people with superior roots, and it is generally said. The beginning of the Five Grades is also said in terms of contemplation and practice, such as sitting in the Bodhimaṇḍa, liberating sentient beings, etc. Furthermore, it is said in terms of the Six Identities (identity in principle, identity in name, identity in practice, identity in resemblance, identity in partial realization, identity in ultimate realization), and the reason lies in this. The above is the conclusion, and the judgment is as stated in the text. Secondly, in the examination (discrimination), there are fivefold questions and answers. The meaning of the initial question is to use emptiness (emptiness) to compare with provisional existence (provisional existence). It is believed that emotion (emotion) is the inferior root. In the answer, the three types of roots are first distinguished to compare with emerging from emptiness. It is believed that emotion is the superior root, similar to the middle root, and truth (tathata) is the inferior root. Emotion is in the position of the Five Contemplations to Stop the Mind (five types of meditation methods in Buddhism) and the Four Foundations of Mindfulness (four types of mindfulness meditation methods).

【English Translation】 English translation line 1 English translation line 2

似在燸等四善根位。真在見道已上位也。情入者下重釋上根。言觸人者。于似真前念處位中緣苦諦觀。未發相似。所緣之境全同法塵。與此空想法塵相塵。亦得名為情入空也。非謂爾前凡情名入。然此四念人皆能入。故曰觸人。恐濫外凡已前。故云非謂散情。或云發八觸人方名情入。未審此意(云云)。若爾下更難。但是情入于空何益。此有下答。亦但情益。雖未證空與散情異。即此名益何必似真。為通前難以辨三根。于實入空未為真益。若益下更難。凡云益者。應異退人。既云有益應當不退。不併退者答也。雖未名為不退之位。此位何必一切盡退。設下縱釋。設使有退亦能數修。何以故。是人以用五停治法。深重惑謝。故能數修四念處觀。次問者。通別上根初心之時。即能入假。當知即假復能入空。是則空假二觀相即。以圓空假相即何別。答中列出三人不同。通人雖即正出假時似即入空。此教始終不能入中。故知不同圓教相即。別人雖亦初心出假復即入空。教體終須先空次假。習佛法備後方修中。故名次第。故此兩教與圓永乖。況通別入空但照六界。兩教出假長短不同。尚未能出佛法界假。豈能九界見即中耶是故兩教與圓不同。況復初心空假並用。一往似即二俱未滿。縱帶此空即十界假。既無法性的非圓融。何須難

云與圓何別。從圓人去辨圓異別。而言一心亦能作別者。謂勝能兼劣能別能圓。謂多入下次釋圓人次第之相文列五句但成四句。以第五句與初句同。但是文誤應無別意。義推應有六句不同。前四如文。除初同句更加假中與空相對。以為兩句謂多入空少入假中。多入假中少入空。文無者略。若爾下難向六句。雖有多少三觀俱時。何名圓人能觀次第。故云則非次第之別。然下答。如向六句即是勝別。別教次第名為劣別。圓觀自在勝劣俱能。是故以勝而況於劣。二明出假利益者。欲明出假真實利益。必在別圓初地初住。是知三根雖益而微。此是第四示文妙旨。故知明益正示文意。次第假相利益非無。于中且先總序真應。于中先明真應之由。文云真應復云法眼。故此法眼必非地前。以不思議假為法眼耳。次應以下略明應益以格藏通。驗知此益定在法身。三藏下歷教正釋。判前兩教菩薩之人。非真起應。縱約佛者尚非真應況復菩薩。言佛非者。亦且約于當分教道。準彼教門未明法身。是故當教無真應義。若開顯說即是法身。與誰相形云無真應。即是玄文跨節義也。應有下明真應相以斥藏通。如釋迦過去過去久得法身。於六道中與物結緣。今于王城出家成道。是故名為應有始終。別教地前尚非真應況復藏通。別教下正明真應。即登

【現代漢語翻譯】現代漢語譯本雲和圓有什麼區別？從圓人（修圓教之人）的角度去分辨圓的差異和區別。說『一心』也能作出區別，是指殊勝的能力兼具低劣的能力，區別的能力圓滿。所謂『多入』，下面解釋圓人次第的相，文中列出五句，但只成了四句，因為第五句和第一句相同。但這只是文字上的錯誤，應該沒有別的意思。從義理上推斷，應該有六句不同。前四句如文中所述。除了第一句相同外，再增加假、中和空相對，作為兩句，即『多入空少入假中』，『多入假中少入空』。文中沒有的就省略了。如果這樣，下面就難以應對這六句。即使有多少三觀同時進行，憑什麼稱為圓人能觀次第呢？所以說『則非次第之別』。然而下面回答說，像剛才說的六句就是殊勝的區別。別教的次第稱為低劣的區別。圓觀自在，殊勝和低劣都能做到。所以用殊勝來比況低劣。第二，說明出假的利益，想要說明出假的真實利益，必定在別教和圓教的初地和初住。由此可知，三根雖然有利益，但很微小。這是第四，顯示文的微妙旨意。所以知道，說明利益正是顯示文的意義。次第假相的利益並非沒有。其中先總序真應（真實和應化）。其中先說明真應的由來。文中說『真應』又說『法眼』，所以這個法眼必定不是地前菩薩所能擁有的，而是以不思議假為法眼。其次，『應以下』略微說明應化的利益，用來衡量藏教和通教。驗證可知，這個利益一定在法身菩薩。三藏教下，歷數各教派來正式解釋。判斷前兩教的菩薩之人，並非真正起應。縱然是佛，也尚且不是真應，更何況是菩薩。說佛不是真應，也只是就當分教道而言。按照他們的教門，沒有闡明法身，所以當教沒有真應的意義。如果開顯來說，那就是法身，和誰相比說沒有真應呢？這就是玄文跨節義。『應有下』說明真應的相，用來駁斥藏教和通教。如釋迦牟尼佛過去過去很久就已證得法身，在六道中與眾生結緣，如今在王城出家成道，所以稱為應有始終。別教地前尚且不是真應，更何況是藏教和通教。別教下，正式說明真應，即是登地菩薩。

【English Translation】 English version What is the difference between 'cloud' and 'circle'? Discern the differences in 'circle' from the perspective of a 'Round Person' (one who cultivates the Round Teaching). To say that 'one mind' can also make distinctions means that superior abilities encompass inferior abilities, and the ability to differentiate is complete. The so-called 'entering more' refers to the aspect of the stages of a Round Person. The text lists five sentences, but only four are complete because the fifth sentence is the same as the first. However, this is just a textual error and should not have any other meaning. Logically, there should be six different sentences. The first four are as stated in the text. Besides the first identical sentence, add 'false', 'middle', and 'empty' in opposition to each other, forming two sentences: 'entering emptiness more, entering false and middle less', and 'entering false and middle more, entering emptiness less'. What is not in the text is omitted. If so, it will be difficult to address these six sentences below. Even if there are many simultaneous Three Contemplations, why call it a Round Person who can contemplate in sequence? Therefore, it is said 'then there is no distinction of sequence'. However, the answer below says that the six sentences just mentioned are superior distinctions. The sequence of the Separate Teaching is called inferior distinction. The Round Contemplation is free and can do both superior and inferior. Therefore, the superior is used to compare the inferior. Second, explaining the benefits of emerging from the provisional (出假), to explain the true benefits of emerging from the provisional, it must be in the initial ground (初地) and initial dwelling (初住) of the Separate and Round Teachings. From this, it is known that although the three roots (三根) have benefits, they are very small. This is the fourth, showing the subtle meaning of the text. Therefore, knowing that explaining the benefits is precisely showing the meaning of the text. The benefits of the provisional aspect of sequence are not non-existent. Among them, first, generally preface the True and Responsive (真應). Among them, first explain the origin of the True and Responsive. The text says 'True and Responsive' and also says 'Dharma Eye' (法眼), so this Dharma Eye must not be possessed by Bodhisattvas before the ground, but uses inconceivable provisionality as the Dharma Eye. Next, 'responding below' briefly explains the benefits of response, used to measure the Hidden and Common Teachings. Verification shows that this benefit must be in the Dharma Body Bodhisattva. Below the Three Store Teachings, enumerate each teaching to formally explain. Judging the people of the Bodhisattvas of the first two teachings, they are not truly arising in response. Even if it is a Buddha, it is still not a true response, let alone a Bodhisattva. Saying that the Buddha is not a true response is only in terms of the teaching of the current division. According to their teachings, the Dharma Body is not elucidated, so the current teaching has no meaning of true response. If it is revealed and explained, then it is the Dharma Body, compared to whom is it said that there is no true response? This is the meaning of the profound text crossing sections. 'Responding below' explains the aspect of the True and Responsive, used to refute the Hidden and Common Teachings. For example, Shakyamuni Buddha attained the Dharma Body long ago in the past, forming connections with beings in the six realms, and now renounces the household in the royal city and attains enlightenment, so it is called having a beginning and an end in response. Before the ground of the Separate Teaching, it is not a true response, let alone the Hidden and Common Teachings. Below the Separate Teaching, formally explain the True and Responsive, which is the Bodhisattva who has ascended the ground.

地已上乃至妙覺。深水曰淵。水本曰源。見眾生病知病根本。如人見水知水源底。睹諸法藥識藥內實。如人見藥知藥體性。印謂符印。以銅為之使天下同。今亦如是。使用諸教與機不差。故名為同。是則無明為病淵源。中道為藥府藏。真種智知如印不差。不思議眼所見無失。和光下釋現身也。同四住塵處處結緣。作凈土因為利物之始。眾生機熟八相成道。見身聞法終至實益。仍存教道以約初地。次明圓教。證道不別。是故但云乃至亦復如是。若得下對邪料簡。魔亦能為故須抉擇。所以者何下釋簡邪也。言以有漏形作無漏像者。如優波鞠多調伏魔竟。欲見如來在日之形。謂魔曰。汝為我現。魔曰。如教。但現相之時莫為作禮。便於林中放大光明。八部導從乘空而出。鞠多見已生希有心。不覺作禮以偈贊曰。快哉清凈業。能成是妙果。非自在天生。亦非無因作。面如紫金色。目凈若青蓮。端正超日月。奇妙勝華林。湛然若大海。不動逾須彌。安步猶師子。顧視同牛王。無量百千劫。凈修身口意。以是故獲得如此殊妙身。怨見尚歡喜。況我不欣慶。魔被作禮更復本形。大經四依品云。若魔變為佛形。三十二相八十種好。如是莊嚴來向汝者。汝當檢挍定其虛實。世尊。魔等尚能化作佛形。況不能作阿羅漢像。邪正品云。天魔波

【現代漢語翻譯】現代漢語譯本從初地到妙覺的境界，就像深水稱為淵，水的根本稱為源。菩薩見到眾生的病苦，就能知道病苦的根源，就像人見到水就能知道水源的底部。菩薩見到各種對治的法藥，就能識別藥物的內在實質，就像人見到藥物就能知道藥物的體性和作用。『印』指的是符印，用銅製作，使天下通行無阻。現在也是這樣，使用各種教法與眾生的根機絲毫不差，所以稱為『同』。這樣看來，無明就是病苦的淵源，中道就是法藥的府藏，真種智的認知就像符印一樣準確無誤。不可思議的佛眼所見不會有任何差錯。『和光下釋現身也』，是指佛菩薩爲了度化眾生而示現各種身形。『同四住塵處處結緣』，是指佛菩薩與四住地的眾生廣結善緣，作為開創凈土、利益眾生的開端。當衆生的根機成熟時，佛陀就會示現八相成道，使見佛身、聞佛法的眾生最終獲得真實的利益。佛陀仍然保留教法，用來約束初地菩薩的修行。接下來闡明圓教的道理，圓教的證道沒有差別，所以只說『乃至亦復如是』。如果從下文『對邪料簡』來看，魔也能做到類似的事情，所以必須加以辨別。『所以者何下釋簡邪也』，是爲了解釋辨別邪正的原因。『言以有漏形作無漏像者』，例如優波鞠多（Upagupta）調伏魔眾之後，想要見到佛陀在世時的形象，就對魔說：『你為我示現佛陀的形象。』魔回答說：『遵從您的教導，但是示現佛相的時候，請不要對我作禮。』於是魔在林中放出巨大的光明，八部眾（天龍八部）引導著他從空中出現。優波鞠多見到后，生起稀有之心，不知不覺地作禮，並用偈頌讚嘆說：『多麼令人讚嘆的清凈業力，能夠成就如此美妙的果報！這不是自在天（Śiva）所生，也不是無因而作。您的面容如同紫金色，眼睛清澈如同青蓮花。您的端正超過日月的光輝，您的奇妙勝過華麗的樹林。您的心湛然如大海般平靜，您的身不動如須彌山般穩固，您行走時如同獅子般威嚴，您顧視時如同牛王般自在。您在無量百千劫中，清凈地修持身口意，因此獲得瞭如此殊勝美妙的身相。即使是怨敵見了都會心生歡喜，更何況我呢？』魔被優波鞠多作禮后，就恢復了原來的面目。《大般涅槃經·四依品》中說：『如果魔變成佛的形象，具有三十二相（lakṣaṇa）和八十種好（anuvyañjana），如此莊嚴地來到你面前，你應當仔細檢查，確定他的虛實。』世尊，魔等尚且能夠化作佛的形象，更何況不能化作阿羅漢（Arhat）的形象呢？《邪正品》中說，天魔波旬（Māra Pāpīyas）

【English Translation】 English version From the stage of the initial ground (Bhumi) to the sublime enlightenment (Myokaku), deep water is called an abyss (Yuan), and the origin of water is called a source (Yuan). When a Bodhisattva sees the suffering of sentient beings, they can know the root cause of the suffering, just as one who sees water can know the bottom of the water source. When a Bodhisattva sees various remedial Dharma medicines, they can recognize the inner essence of the medicine, just as one who sees medicine can know its nature and function. 'Seal' (印, In) refers to a talisman seal, made of copper to be universally valid. It is the same now; using various teachings without error according to the capacity of sentient beings, hence it is called 'same' (同, Tong). Thus, ignorance (Avidya) is the abyss and source of suffering, the Middle Way (Madhyamaka) is the treasury of Dharma medicine, and the knowledge of true seed wisdom (真種智, Shinshuji) is as accurate as a seal. The inconceivable Buddha-eye sees without error. 'Harmonizing the light and descending to manifest the body' (和光下釋現身也, Wakōgeshaku genshin ya) refers to Buddhas and Bodhisattvas manifesting various forms to liberate sentient beings. 'Forming connections everywhere in the four abodes of defilement' (同四住塵處處結緣, Dō shijūjin shosho ketsuen) refers to Buddhas and Bodhisattvas widely forming good connections with sentient beings in the four abodes, as the beginning of creating Pure Lands and benefiting beings. When the capacity of sentient beings matures, the Buddha will manifest the eight stages of enlightenment (八相成道, Hassō jōdō), enabling those who see the Buddha's body and hear the Dharma to ultimately gain real benefit. The Buddha still preserves the teachings to guide the practice of Bodhisattvas on the initial ground. Next, the doctrine of the perfect teaching (圓教, Engyō) is explained. The attainment of the perfect teaching is not different, so it is only said 'even so' (乃至亦復如是, Nai shi yakufu nyoze). If viewed from the following 'discriminating the heretical' (對邪料簡, Taija ryōken), demons can also do similar things, so it must be discerned. 'The reason is to explain the reason for distinguishing the heretical' (所以者何下釋簡邪也, Soi sha ga geshaku kenja ya) is to explain the reason for distinguishing between the heretical and the correct. 'Speaking of making a form of leakage into a form of non-leakage' (言以有漏形作無漏像者, Gen ni urōgyō o motte murōzō o nasu mono wa), for example, after Upagupta (優波鞠多) subdued the demons, he wanted to see the form of the Buddha when he was alive, so he said to the demon: 'Show me the form of the Buddha.' The demon replied: 'As you instruct, but when showing the Buddha's form, please do not bow to me.' Then the demon released great light in the forest, and the eight classes of beings (天龍八部, Tenryū hachibu) guided him out of the sky. When Upagupta saw this, he developed a rare mind and unknowingly bowed, and praised with a verse: 'How wonderful is the pure karma, able to achieve such a wonderful result! It is not born of Shiva (自在天, Jizaiten), nor is it made without cause. Your face is like purple gold, your eyes are as clear as blue lotuses. Your dignity surpasses the light of the sun and moon, your wonder surpasses the splendid forests. Your mind is as calm as the great ocean, your body is as immovable as Mount Sumeru. You walk like a majestic lion, you look around like a king of cattle. For countless hundreds of thousands of kalpas, you have purely cultivated body, speech, and mind, therefore you have obtained such a wonderful and sublime body. Even enemies will rejoice upon seeing you, how much more so will I be happy!' After the demon was bowed to by Upagupta, he returned to his original form. The Nirvana Sutra, chapter on the Four Reliances, says: 'If a demon transforms into the form of a Buddha, with the thirty-two marks (lakṣaṇa) and eighty minor characteristics (anuvyañjana), coming to you so adorned, you should carefully examine and determine its truthfulness.' World Honored One, demons can even transform into the form of a Buddha, let alone transform into the form of an Arhat (阿羅漢). The chapter on the Heretical and the Correct says that the heavenly demon Mara Papiyas (天魔波旬)

旬為壞法故。作四眾像四果佛像。老子等者。彼化胡經乃是道士王浮偽造今且縱之。借使老子化作佛者。亦是以有漏形作無漏像。亦同天魔化身之例。況復彼經自化十胡。何關五印。變釋為羊等者。大經三十五文。具如釋簽第三所引。尚非三藏五通者。未斷惑故無無漏通。所得神通亦依根本期心異故通用亦勝。彼諸外道尚無念處暖頂等法。故云世智。如是現者。但是如意身通少分。如何得比三藏五通。尚劣三藏豈同別圓。化語下責奪也。雷同者。如陰陽發雷同生萬物。亦作雷字字義同前。故知下示真應益。三結破法遍者。準文次第破無明盡方可云遍。亦是取意不次第說。先寄三諦以意斥文。次舉要以結示。初三諦中先約真諦。前明文相。于文相中又先出凡情。未破見位尚未次第入真。況不次第入實。初獨舉見意則兼思。故此次文見思並舉。譬中略引三譬。如盲問乳。具如前引。若繩若杵者。大經如來性品云。譬如有王令一大臣牽一白象示諸盲人眾盲各各以手觸象。王問眾盲象為何類。其觸牙者言象如萊茯根。其觸耳者言象如箕。其觸鼻者言象如杵。其觸腳者言象如臼。其觸脊者言象如床。其觸腹者言象如甕。其觸尾者言象如繩。次合喻云。或有說言色是佛性或有說言受是佛性。想行識我亦復如是。各執俱非故云何關。

離此無象方知各是。是故總云不即不離。不即故凡夫豈是。不離故離凡復無。是故各計皆名為見。以色等六合牙等七。故七喻通不須的對。囈言等者應作此寱。睡中言也。大經第十八云。譬如二人共為親友。一是王子(能化)一是賤人(所化)如是二人互相往反(感應相)是時貧人(邪我名貧)見是王子有一好刀凈妙第一(佛性)心中貪著(愛樂佛法)王子后時執持是刀逃至他國(菩薩舍應也。感應事密故云逃至。轉化余方故云他國)貧人於後寄宿他舍(受五道身)即于夢中寱言刀刀(無明暗寱妄謂有我。從此已下聲聞施化。即以似一名為旁人)旁人聞已收至王所。時王問言。汝言刀者。為何所似可以示我。是人具以上事白王(初果)王今設使屠割臣身份裂手足欲得刀者。實不可得(析觀)臣與王子素為親友(曾受小化)共在一處(機感相應)雖曾眼見(聞慧)乃至不敢以手棠觸(思慧)況當故取(修慧唯得聞慧無思修故)王復問言。卿所見刀相貌何似。答言。大王刀者如羖羊角(剎利計神黃色)王聞是已欣然而笑。語言。汝今隨意所趣勿生憂怖。我庫藏中都無是刀。況汝曾於王子邊見。王問群臣汝曾見不言已便終。尋立余王紹繼王位。復問諸臣汝于庫藏曾見刀不。臣答。曾見。問言。何似。答言。如羖羊角。如是展

【現代漢語翻譯】現代漢語譯本：離開這個『無象』（沒有具體形象的境界），才能真正明白一切事物各自的本性。因此總的來說，可以說『不即不離』。說『不即』，是因為凡夫俗子怎麼能說是佛呢？說『不離』，是因為離開了凡夫，也就無所謂佛了。所以，各種不同的計較都叫做『見』（錯誤的見解）。

因為色等六塵和牙等七大（地、水、火、風、空、識、根），所以用七個比喻來貫通，不需要一一對應。『囈言等者』，應該理解為『寱』（夢話），就是睡夢中的言語。《大般涅槃經》第十八卷說：『譬如兩個人是親密的朋友，一個是王子（能夠教化眾生的人），一個是**（被教化的人）。這兩個人互相來往（感應相應）。當時，一個窮人（把邪見當成『我』，所以說是貧窮）看見王子有一把好刀，非常乾淨美妙（佛性），心中貪戀（喜愛佛法）。王子後來拿著這把刀逃到別的國家（菩薩捨棄應身。因為感應的事情很隱秘，所以說是逃到。爲了轉化其他地方的眾生，所以說是別的國家）。窮人後來寄宿在別人家裡（接受五道的身體），就在夢中說夢話，『刀啊刀啊』（無明昏暗，妄想以為有『我』。從這裡開始是聲聞施設教化，就用相似的名字來稱呼旁人）。

旁邊的人聽到了，就把他抓到國王那裡。當時國王問他說：『你說的刀，是什麼樣子的？可以告訴我嗎？』這個人就把以上的事情都告訴了國王（初果）。國王現在假設要屠殺、肢解我的身體，分裂我的手腳來得到刀，實際上是不可能的（析空觀）。我與王子本來就是親密的朋友（曾經接受過小的教化），在一起（機緣感應相應），雖然曾經親眼見過（聞慧），甚至不敢用手去觸控（思慧），更何況是故意拿取（修慧只得到聞慧，沒有思慧和修慧）。

國王又問他說：『你所見到的刀，相貌是什麼樣子的？』回答說：『大王，那把刀就像羖羊角（剎帝利人計度的神是黃色的）。』國王聽了之後，高興地笑了，說：『你現在可以隨意去你想去的地方，不要害怕。我的庫藏中根本沒有這樣的刀，更何況你曾經在王子那裡見過。』國王問群臣：『你們曾經見過嗎？』說完就去世了，隨即立了新的國王來繼承王位。新國王又問大臣們：『你們在庫藏中曾經見過刀嗎？』大臣回答說：『曾經見過。』問：『像什麼？』回答說：『像羖羊角。』就這樣輾轉相傳。』 English version: Only by departing from this 'No-Image' (a realm without concrete form) can one truly understand the inherent nature of all things. Therefore, generally speaking, it can be said to be 'neither identical nor separate'. Saying 'not identical' is because how can ordinary people be said to be Buddhas? Saying 'not separate' is because if one departs from ordinary people, there is no such thing as a Buddha. Therefore, all kinds of different calculations are called 'views' (incorrect views).

Because of the six sense objects such as form, and the seven great elements such as teeth (earth, water, fire, wind, space, consciousness, root), seven metaphors are used to connect them, without needing to correspond one by one. 'Those who speak in delirium' should be understood as 'muttering', which is speech in a dream. The eighteenth volume of the Mahāparinirvāṇa Sūtra says: 'For example, two people are close friends, one is a prince (one who can teach and transform beings), and one is ** (one who is being taught and transformed). These two people interact with each other (corresponding to mutual influence). At that time, a poor man (regarding wrong views as 'self', therefore called poor) saw that the prince had a good knife, very clean and wonderful (Buddha-nature), and was greedy in his heart (loving the Dharma). Later, the prince took this knife and fled to another country (Bodhisattva abandoning the manifested body. Because the matter of interaction is very secret, it is said to have fled. In order to transform sentient beings in other places, it is said to be another country). Later, the poor man stayed in someone else's house (accepting the body of the five paths), and in his dream he muttered, 'Knife, knife' (ignorance is dark, falsely thinking there is a 'self'. From here on, it is the teaching established by the Śrāvakas, using similar names to refer to bystanders).

The person next to him heard it and grabbed him to the king. At that time, the king asked him: 'What does the knife you are talking about look like? Can you tell me?' This person told the king all of the above (first fruit). The king now assumes that he wants to slaughter and dismember my body, splitting my hands and feet to get the knife, but it is actually impossible (analytical emptiness). The prince and I were originally close friends (having received small teachings), and we were together (conditions and opportunities corresponding to each other), although I had seen it with my own eyes (hearing wisdom), I didn't even dare to touch it with my hands (thinking wisdom), let alone deliberately take it (cultivation wisdom only obtains hearing wisdom, without thinking and cultivation).'

The king asked him again: 'What does the knife you saw look like?' He replied: 'Great King, that knife is like a goat's horn (the god measured by the Kshatriyas is yellow).' After hearing this, the king laughed happily and said: 'You can now go wherever you want, don't be afraid. There is no such knife in my treasury, let alone that you have seen it at the prince's place.' The king asked the ministers: 'Have you ever seen it?' After saying this, he passed away, and immediately established a new king to inherit the throne. The new king asked the ministers again: 'Have you ever seen a knife in the treasury?' The minister replied: 'I have seen it.' Asked: 'What is it like?' He replied: 'Like a goat's horn.' It was passed down in this way.'

【English Translation】 English version: Only by departing from this 'No-Image' (a realm without concrete form) can one truly understand the inherent nature of all things. Therefore, generally speaking, it can be said to be 'neither identical nor separate'. Saying 'not identical' is because how can ordinary people be said to be Buddhas? Saying 'not separate' is because if one departs from ordinary people, there is no such thing as a Buddha. Therefore, all kinds of different calculations are called 'views' (incorrect views).

Because of the six sense objects such as form, and the seven great elements such as teeth (earth, water, fire, wind, space, consciousness, root), seven metaphors are used to connect them, without needing to correspond one by one. 'Those who speak in delirium' should be understood as 'muttering', which is speech in a dream. The eighteenth volume of the Mahāparinirvāṇa Sūtra says: 'For example, two people are close friends, one is a prince (one who can teach and transform beings), and one is ** (one who is being taught and transformed). These two people interact with each other (corresponding to mutual influence). At that time, a poor man (regarding wrong views as 'self', therefore called poor) saw that the prince had a good knife, very clean and wonderful (Buddha-nature), and was greedy in his heart (loving the Dharma). Later, the prince took this knife and fled to another country (Bodhisattva abandoning the manifested body. Because the matter of interaction is very secret, it is said to have fled. In order to transform sentient beings in other places, it is said to be another country). Later, the poor man stayed in someone else's house (accepting the body of the five paths), and in his dream he muttered, 'Knife, knife' (ignorance is dark, falsely thinking there is a 'self'. From here on, it is the teaching established by the Śrāvakas, using similar names to refer to bystanders).

The person next to him heard it and grabbed him to the king. At that time, the king asked him: 'What does the knife you are talking about look like? Can you tell me?' This person told the king all of the above (first fruit). The king now assumes that he wants to slaughter and dismember my body, splitting my hands and feet to get the knife, but it is actually impossible (analytical emptiness). The prince and I were originally close friends (having received small teachings), and we were together (conditions and opportunities corresponding to each other), although I had seen it with my own eyes (hearing wisdom), I didn't even dare to touch it with my hands (thinking wisdom), let alone deliberately take it (cultivation wisdom only obtains hearing wisdom, without thinking and cultivation).'

The king asked him again: 'What does the knife you saw look like?' He replied: 'Great King, that knife is like a goat's horn (the god measured by the Kshatriyas is yellow).' After hearing this, the king laughed happily and said: 'You can now go wherever you want, don't be afraid. There is no such knife in my treasury, let alone that you have seen it at the prince's place.' The king asked the ministers: 'Have you ever seen it?' After saying this, he passed away, and immediately established a new king to inherit the throne. The new king asked the ministers again: 'Have you ever seen a knife in the treasury?' The minister replied: 'I have seen it.' Asked: 'What is it like?' He replied: 'Like a goat's horn.' It was passed down in this way.'

轉至第四王登位(即第四果)復問諸臣皆答言見。王復問言。相貌何似。答言。如優缽羅華(婆羅門計神白)復有說言其色紅赤如火聚(毗舍計神赤色)有言。猶如黑蛇(首陀計神黑色)王聞大笑。卿等悉皆不見我刀真相。已上註文並是章安疏釋。經自合云。說已捨去如王子逃。凡夫說我如彼暗囈。聲聞緣覺問諸眾生我有何相。或有說言如母指。或言如粟米等住在身中熾然如日。如來出世為斷我相言無是刀。貝粖雪鶴摸象囈言並喻邪常。雖云佛性而皆執我故屬見攝。故今引之。破見思遍但是入空。就文字下說意也。附文但是破見思遍故云如此。若論元意一見一思無非法界。不同次第故曰意則不然。見思即是下正出文意。若從文說見思障真無明障中。若從意說。見思之外無別無明。無明體性既即法性。當知見思亦即法性。若見見思無明法性。是約名等五即論遍。若取見性應唯第五第六。今通論破何須必至分證究竟名遍。次寄從空出假者。亦先明文相次顯文意。故云亦爾。初文相中既是次第。且約法眼論遍不遍。六根已下次明文意。文意本在不次第假。不次第假雖即從初不次第破。復約不次而論次位。即是六根粗惑先除。發得相似不思議假。相似即是中道前相。即是遍位之氣分也。障通下約中道觀以示破遍。中道既是破遍

之法。是故直約雙照論遍。不須復于文外論意。即指無明為障不思議化道神通之惑。此惑若破任運雙照。雖覆文中不論文相。然此中道居二觀后。復當次第文相故也。故舉要下更總明文旨。謂不次第。具如前文。即觀見思即見法性。不復更論三惑三觀前後次第。如此結要乃名遍耳。前觀法下示結遍意。結遍應在中道文后。如何於此預明破遍。但後文明遍理數而然。只恐見前空假二觀觀法重沓。迷於文旨。言文旨者。向之重沓不出一心。故於此中且先略示。見思尚乃即是法性。豈有塵沙在見思外。豈有無明在二觀后。三惑既即三觀必融。此是第五示文旨也。◎

◎次釋中道四門不同。于中先更牒前空假舉后入中。三文相對以顯圓妙。生不生等者。次第非實並云一往。自他及以雙照自他。並非文旨。言同意殊故皆名似。生不生更牒前從假入空。即不生生等是述文意。自即不自等者。重述前文次第行意。意本在於不次第也。依文次第空是自行。即此自行即是化他。即非自他。不生生更牒前出假。不生不生引后入中。假中二文比入空說。可以意得。故以三文展轉相即。使空成妙空乃至假中成妙假中。此即第六示文旨也。種種下結前說意　意雖若是還且附文次第而說。故釋中道復開四章。四章初文明中觀意者。于次第中初

文復先說于文旨。今雖次第即是圓教二惑先除。除非本意意在初心圓修三觀。故歷四教簡其觀相前之兩教但中尚無。何況圓妙。別雖聞中如眼暗者。是故三教非今所論。三藏可見。次通教中初明理同三藏故無別理可觀。雖無等者。此教無中假立中號。亦云不生不滅故也。故知他約緣生色心作三諦名。不能出此。亦得下雖明遠通論被接者。是故當教終無第三。次別教中初約諦離合中。言元知中者。但知而已。初雖未觀然異通教後心方知。故云元知。照此二諦等者。既以有無共為俗諦以佛法中而為真諦。有異於小故曰從容。雖合真俗以之為俗真諦不出中道理體。通教雖作三諦之名。實無中體。此理下約觀譬顯真因分齊。初法。次譬。如眼暗等者初標也。云何下釋也。亦是合喻。雖標心本眼。以眼暗故但穿旁眼。旁實無眼謂旁有眼。別教菩薩亦復如是。雖初知常而行次第。中理之外實無真俗謂有真俗。名為旁眼。是故此教先破二惑。邊外無中期心邊外。當知三諦俱名旁眼。例如下舉例也。方便如二諦見諦如見中。次明圓教有法譬合。初法中雲。先破兩惑等者。只是圓觀粗惑先除。故知一生初住可獲。故南嶽云。望入銅輪領眾太早。但凈六根。次第行者。借使一生兩惑先除。雖不經歷亦成次第。或圓接別或別圓接通或解圓行漸

。並兩惑先除俱非今意。今意一向專在於圓。次譬中初約用兵以譬能所。次以治鐵別譬于能。器械譬止。身力譬諦。智謀譬觀。械者兵器通名。兵即五兵也。設弓刀槊戈殳也。殳音殊。長丈二兩刃。戟有柄也。故淮南子云。用兵如決積水于千刃之堤。轉圓石于萬丈之壑。即兵利也。今以身壯譬圓三諦。兵利譬圓三上也。權多譬圓三觀也。智械並依身力故也。一日者一生也。兩鐵譬者。約教說之乃有種種燒治故也。次修中觀緣者。初正釋五緣。五名雖同義與假異。一者假中五事具足方能出假。今此為具五事應須入中。又期心五事方可修中。入空五緣意亦如是。次釋中初云無緣慈悲者。具足三慈方名無緣。此慈下結成雙非三諦相也。大經十四梵行品文。品初云。慈有三種。一緣眾生。二緣於法。三者無緣。眾生緣者。緣一切眾生如父母親想。法緣者。見一切法皆從緣生。無緣者。不住法相及眾生相。大論二十亦云。慈有三種。眾生緣者。謂緣十方無量怨親中人。法緣者。謂緣無漏羅漢支佛諸佛聖人。破吾我相。但觀四緣空五眾法。無緣者。不住有無唯諸佛有。與大經文。文意大同須釋出之。大論第五明悲亦有眾生等三。故知將三慈悲以對三諦義甚顯子。今從勝說但云無緣。若得無緣必具前二。故知明於究竟慈悲。不辨此三

【現代漢語翻譯】現代漢語譯本：『並兩惑先除俱非今意』，這句話的意思是說，如果同時去除兩種迷惑，那就不是我現在的意思了。我現在的意思是一直專注于『圓』（指圓融的三諦）。接下來用打仗來比喻能和所（能觀之智和所觀之境）。然後用冶鐵來特別比喻『能』（能觀之智）。器械比喻『止』（止息妄念）。身力比喻『諦』（真諦）。智謀比喻『觀』（觀照）。『械』是兵器的通稱，『兵』就是五種兵器，比如弓、刀、槊、戈、殳（一種長丈二，兩面有刃的兵器，音shū）。戟是有柄的兵器。所以《淮南子》說：『用兵就像在千丈高的堤壩上決開積水，在萬丈深的峽谷里滾動圓石。』這就是說兵器鋒利。現在用身體強壯來比喻圓融的三諦，兵器鋒利比喻圓融的三觀。權謀多變比喻圓融的三觀。智謀和器械都要依靠身力才能發揮作用。『一日』指的是一生。『兩鐵譬』指的是，根據教義的說法，冶鐵有種種燒煉的方法。接下來修習中觀的因緣，首先是正確解釋五緣。這五個名稱雖然相同，但意義與假觀不同。第一，假觀中五事具足才能出假（從假入空）。現在這裡認為，具備五事才應當入中（從假入中）。又必須具備五事才能修習中觀。入空觀的五緣也是這個意思。接下來解釋『中』，首先說『無緣慈悲』，具備三種慈悲才能稱為『無緣』。這種慈悲下面總結為雙非三諦之相。《大般涅槃經》第十四梵行品中說，一開始就說：『慈有三種，一緣眾生，二緣於法，三者無緣。』緣眾生，就是緣一切眾生，像對待父母親人一樣。緣於法，就是見一切法都是從因緣而生。無緣，就是不住於法相和眾生相。《大智度論》第二十卷也說：『慈有三種，眾生緣，就是緣十方無量怨親中人。法緣，就是緣無漏的阿羅漢、辟支佛、諸佛聖人，破除我相，只觀察四緣空五眾法。無緣，就是不住于有無，只有諸佛才有。』與《大般涅槃經》的文意大致相同，需要解釋出來。《大智度論》第五卷說明悲也有眾生等三種。所以知道用三種慈悲來對應三諦，意義非常明顯。現在從殊勝的角度來說，只說『無緣』。如果得到無緣，必定具備前兩種。所以知道這是說明究竟的慈悲，不辨別這三種。

【English Translation】 English version: 'To eliminate both types of delusion simultaneously is not my current intention.' This means that if one were to remove two kinds of confusion at the same time, that is not what I currently mean. My current intention is to focus solely on 'Roundness' (referring to the perfect integration of the Three Truths). Next, the analogy of warfare is used to illustrate the 'able' and the 'object' (the wisdom that observes and the realm that is observed). Then, the analogy of iron smelting is specifically used to represent the 'able' (the wisdom that observes). Implements of war are likened to 'Cessation' (stopping deluded thoughts). Bodily strength is likened to 'Truth' (the true reality). Strategic planning is likened to 'Contemplation' (illumination). 'Implements' is a general term for weapons, and 'weapons' refer to the five types of weapons, such as bows, swords, spears, halberds, and shus (a weapon twelve feet long with blades on both sides, pronounced shū). A halberd has a handle. Therefore, the Huainanzi says: 'Using weapons is like breaching a dam holding accumulated water on a thousand-foot-high embankment, or rolling a round stone into a ten-thousand-foot-deep ravine.' This means that the weapons are sharp. Now, bodily strength is used to represent the perfect integration of the Three Truths, and sharp weapons are used to represent the perfect integration of the Three Contemplations. Versatile strategies are likened to the perfect integration of the Three Contemplations. Both strategic planning and implements rely on bodily strength to be effective. 'One day' refers to a lifetime. 'The analogy of two irons' refers to the fact that, according to doctrinal explanations, there are various methods of smelting iron. Next, regarding the conditions for cultivating the Middle Way, first, the five conditions are correctly explained. Although these five names are the same, their meaning is different from the provisional view. First, in the provisional view, the five conditions must be complete in order to emerge from the provisional (entering emptiness from the provisional). Here, it is believed that one should enter the Middle Way (entering the Middle Way from the provisional) only when the five conditions are complete. Furthermore, one must possess the five conditions in order to cultivate the Middle Way. The five conditions for entering emptiness are also the same in meaning. Next, explaining the 'Middle Way', first, it is said 'unconditioned loving-kindness and compassion'. Only when the three types of loving-kindness are complete can it be called 'unconditioned'. This loving-kindness is summarized below as the aspect of neither affirming nor denying the Three Truths. The fourteenth chapter on pure conduct in the Mahāparinirvāṇa Sūtra says, at the beginning: 'There are three types of loving-kindness: first, loving-kindness towards beings; second, loving-kindness towards the Dharma; and third, unconditioned loving-kindness.' Loving-kindness towards beings is to regard all beings as one's own parents and relatives. Loving-kindness towards the Dharma is to see that all dharmas arise from conditions. Unconditioned loving-kindness is to not dwell on the characteristics of dharmas and beings. The twentieth volume of the Mahāprajñāpāramitāśāstra also says: 'There are three types of loving-kindness: loving-kindness towards beings, which is to be directed towards countless people, both enemies and relatives, in the ten directions; loving-kindness towards the Dharma, which is to be directed towards the Arhats, Pratyekabuddhas, Buddhas, and sages who are free from outflows, destroying the notion of self and only observing the four conditions and the emptiness of the five aggregates; unconditioned loving-kindness, which is to not dwell on existence or non-existence, and is possessed only by the Buddhas.' The meaning is largely the same as that of the Mahāparinirvāṇa Sūtra, and needs to be explained. The fifth volume of the Mahāprajñāpāramitāśāstra explains that compassion also has three types, such as compassion towards beings. Therefore, it is known that using the three types of loving-kindness and compassion to correspond to the Three Truths is very clear in meaning. Now, from the perspective of superiority, only 'unconditioned' is mentioned. If one attains unconditioned loving-kindness, one must possess the previous two. Therefore, it is known that this is explaining ultimate loving-kindness, without distinguishing these three.

實未周具。上兩與菩薩共者。比斥。乃與藏通兩菩薩共也。法緣亦與二乘共也。是故更須第三觀也。慈若有無等者。結成三諦。大經梵行品云。慈若有無非有非無如是之慈。非諸聲聞緣覺境界。非不異於諸偏菩薩。但偏菩薩聞法易轉仍有少分。二乘全闕故獨對之。乃至十二因緣七覺八正。十力無畏諸佛神通。無不皆以慈為根本。是故經中遍歷諸法皆悉結云。慈即如來如來即慈。迦葉下明慈具德。上慈下結成。手出師子等者。明慈有折伏之用。梵行品云。提婆達多教阿阇世。放護財醉象。欲害如來及諸弟子。爾時踏殺無量眾生。像聞血氣狂醉倍常。見我翼從被服赤色。謂呼是血。復來奔趣我弟子中未離欲者四散馳走。城中人民謂我終沒。調達歡喜快哉適愿我于爾時即入慈定舒手示之。即於五指出五師子。是象見已而生怖畏。失大小便投身禮我。善男子。我于爾時手指實不出五師子。慈善根力令彼調伏。乃至下文舉石空中。力士驚怖。現作莊嚴降諸外道。令狂女人見如己子。患瘡女人得藥平復。如是皆是無緣慈力。如磁石等者。明無緣慈有攝受用。故大經三十師子吼中。明無緣慈任運能吸猶如磁石任運吸鐵。經舉六譬以譬慈義。猶如猛火不能燒薪。火然薪壞故名為燒。葵藿隨日芭蕉因雷等。其義不別。即是異法相應如磁能

【現代漢語翻譯】現代漢語譯本：『實未周具』。上面兩種（慈悲），是與菩薩共同擁有的。『比斥』，是指與藏教和通教兩種菩薩共同擁有。『法緣』也與二乘（聲聞乘和緣覺乘）共同擁有。因此，更需要第三種觀（無緣慈）。『慈若有無等者』，總結構成三諦（空諦、假諦、中諦）。《大般涅槃經·梵行品》說：『慈若有若無，非有非無，這樣的慈悲，不是聲聞和緣覺的境界，也不是完全不同於那些偏頗的菩薩。』只是偏頗的菩薩聽聞佛法容易轉變，仍然有少分（慈悲），二乘完全缺乏，所以特別針對他們說。乃至十二因緣、七覺支、八正道、十力、四無畏、諸佛神通，沒有不以慈悲為根本的。所以經中遍歷各種佛法都總結說：『慈即如來，如來即慈。』『迦葉下明慈具德』，上面說慈悲，下面總結構成。『手出師子等者』，說明慈悲有折服和降伏的作用。《梵行品》說：『提婆達多教唆阿阇世王，放出護財醉象，想要加害如來和諸弟子。當時（大象）踐踏殺害了無數眾生。像聞到血腥氣味，狂醉更加厲害，看見我的隨從穿著紅色衣服，以為是血，又來奔向我的弟子，我的弟子中沒有斷除慾望的人四處逃散。城中人民以為我死了。提婆達多歡喜，覺得痛快如願。我當時就進入慈定，伸出手指示它，立刻從五個手指中出現五隻獅子。那象看見后，就產生恐懼畏懼，失禁大小便，投身禮拜我。善男子，我當時手指實際上沒有出現五隻獅子，是慈善的根力使它調伏。』乃至下文舉石空中，力士驚怖，現作莊嚴降諸外道，令狂女人見如己子，患瘡女人得藥平復，像這些都是無緣慈的力量。『如磁石等者』，說明無緣慈有攝受的作用。所以《大般涅槃經》三十師子吼中，說明無緣慈自然而然地能夠吸引，猶如磁石自然而然地吸引鐵。經中舉了六個比喻來比喻慈悲的含義，『猶如猛火不能燒薪』，火燃燒，柴薪燒壞，所以叫做燒。『葵藿隨日，芭蕉因雷』等，它們的含義沒有區別，就是異法相應，如磁石能夠（吸引鐵）。

【English Translation】 English version: 『實未周具 (shí wèi zhōu jù)』 [Not fully complete]. The above two (compassions) are shared with Bodhisattvas. 『比斥 (bǐ chì)』 [Compared and rejected] refers to being shared with Bodhisattvas of the Tripitaka and Common teachings. 『法緣 (fǎ yuán)』 [Dharma affinity] is also shared with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Therefore, a third contemplation (unconditional compassion) is needed. 『慈若有無等者 (cí ruò yǒu wú děng zhě)』 [Compassion as if existing or not existing, etc.] summarizes and constitutes the Three Truths (emptiness, provisional existence, and the Middle Way). The Mahāparinirvāṇa Sūtra, chapter on Pure Conduct, says: 『Compassion as if existing or not existing, neither existing nor not existing, such compassion is not the realm of Śrāvakas and Pratyekabuddhas, nor is it completely different from those biased Bodhisattvas.』 It's just that biased Bodhisattvas are easily transformed upon hearing the Dharma and still have a small portion (of compassion), while the Two Vehicles completely lack it, so it is specifically addressed to them. Even the Twelve Links of Dependent Origination, the Seven Factors of Enlightenment, the Eightfold Noble Path, the Ten Powers, the Four Fearlessnesses, and the supernatural powers of all Buddhas, none do not have compassion as their root. Therefore, the sutra traverses all Dharmas and concludes: 『Compassion is thus the Tathāgata, the Tathāgata is thus compassion.』『迦葉下明慈具德 (jiā yè xià míng cí jù dé)』 [Kāśyapa below explains compassion possessing virtues], the above speaks of compassion, and the below summarizes and constitutes. 『手出師子等者 (shǒu chū shī zi děng zhě)』 [Hands emitting lions, etc.] explains that compassion has the function of subduing and taming. The Pure Conduct chapter says: 『Devadatta instigated King Ajātaśatru to release the intoxicated elephant, Dhanapāla, intending to harm the Tathāgata and all the disciples. At that time, (the elephant) trampled and killed countless beings. The elephant, smelling the scent of blood, became even more intoxicated and fierce, seeing my followers wearing red robes, thinking it was blood, it rushed towards my disciples, those among my disciples who had not severed desires scattered and fled. The people in the city thought I was dead. Devadatta rejoiced, feeling happy and fulfilled. I then entered the Samādhi of Compassion, extended my hand and pointed at it, immediately five lions appeared from my five fingers. The elephant, seeing this, became fearful and afraid, lost control of its bowels and bladder, and prostrated itself before me. Good man, at that time, my fingers did not actually emit five lions, it was the power of the roots of good compassion that tamed it.』 Even in the following text, lifting a stone in the air, the strongman was frightened, manifesting adornments to subdue all heretics, causing the mad woman to see them as her own children, and the woman suffering from sores to recover with medicine, all of these are the power of unconditional compassion. 『如磁石等者 (rú cí shí děng zhě)』 [Like a magnet, etc.] explains that unconditional compassion has the function of attracting and receiving. Therefore, in the thirty lion's roars of the Mahāparinirvāṇa Sūtra, it is explained that unconditional compassion naturally has the ability to attract, just as a magnet naturally attracts iron. The sutra uses six metaphors to illustrate the meaning of compassion, 『like a raging fire cannot burn firewood』, the fire burns, the firewood is destroyed, so it is called burning. 『Mallows follow the sun, banana trees are caused by thunder』, etc., their meanings are no different, they are corresponding to different dharmas, like a magnet can (attract iron).

攝。夫鐵下釋修中意。今明慈等具破立義。所言破者。石本不吸火本不燒。如來亦爾本不度生。所言立者。無情尚能異法出生。況復法身依本誓力。不能任運吸眾生耶。若無明未破。理雖具足如石隔障不能吸鐵。如水生火等者。明慈有能斷惑之用。大論三十五釋火性不定中雲。若火實熱云何有人入火不燒。人身中火不燒人身。雲中起火以龍力故。水不能滅。以火照之其火則滅。今無明亦爾。因於二觀而生無明。二觀之水所不能滅。還用中道智火滅之。為滅無明。是故須明第三觀也。又大論四十九云。若心著善破者則易。若心著空破者則難。是故著空還須有破。如火起草中得水則滅。若起水中無物能滅。是故還須以火滅之。今亦例爾。若著二惑二智慧滅。若著二邊二智所不能滅。又律云。本謂水能滅火。不意水中生水。今亦如是。本謂二智滅惑。不意二智生惑。是故須用中智之火滅二智火。次滿本誓誓即四弘。四弘亦依四諦而起。枝葉即譬前之二觀所斷苦集。所未知斷即是無明。故以無明譬于根本。次以燈炬譬前二觀所修道滅次雖修下。斥遍四諦以顯無作。百川者如前二觀所修四諦。娑伽下顯正。一霔者如今無作所修四諦。中道下合譬無作體遍義也。三求佛智中初明智體。智必有眼故兼明眼。眼智即是能顯廣大。能顯既

廣所顯必深。深豎遠橫皆以眼智覺了周遍。從因至果究竟具足。上兩下以譬比斥。若修下以譬兼合。即是中觀之功能也。目足者譬圓解行也。形前兩觀眼智盲跛。解行闕故終不契中。到池等者。解行所契形前墮墜等也。飲服等者。親餐理味四德之水。水體不異而有冷等四性不同。佛性理一而有常等四德差別。見池相等者。遍池是水全水是池。池涅槃也。盡果德邊窮佛性底。名見池相。見法橫周名見方圓。見理豎極名見深淺。同體權實名為方圓。四即不同故云深淺。見即佛眼見也。飲即佛智知也。知見體一。池水不二。法性無染名為清凈。四學大方便者。初文通序依體起用。無謀等者大智也。不假先念故曰無謀。住首楞者。大定也。不可思議下總嘆智定善巧之用。善巧只是體內方便。應理稱機適時化用。示空風等者。借事顯用。風界無色示令可見。世間之火尚能燒草。能入劫火而令不燒。得中體故有斯巧便。故此方便名之為大。為大用故學斯方便。如彌勒下寄於二聖以顯善巧。凈名彈訶彌勒受折。二聖皆依同體善巧。何者彌勒蒙佛授一生記。若記一生定生兜率。故彼天子預來脩敬。彌勒位居偏教不退。天子宿發圓菩提心。彌勒以偏誡諸天子。不鑒天子圓機方成。故感凈名正熟諸天。旁折彌勒。先約三世折云。過去耶未來

【現代漢語翻譯】現代漢語譯本廣所顯必深：廣泛顯現的道理必然深奧。（廣：廣泛；顯：顯現；深：深奧）深豎遠橫皆以眼智覺了周遍：深邃、豎直、長遠、橫向的道理，都要用眼和智慧去覺察瞭解，使其周遍。（眼智：眼和智慧；覺了：覺察瞭解；周遍：周全普遍）從因至果究竟具足：從因到果，所有的一切都究竟圓滿具備。（因：原因；果：結果；究竟：最終；具足：具備）上兩下以譬比斥：上面兩種情況，用譬喻、比較、駁斥的方法來說明。（譬比斥：譬喻、比較、駁斥）若修下以譬兼合：如果修習，則用譬喻兼顧結合的方法。（修：修習；兼合：兼顧結合）即是中觀之功能也：這就是中觀的功能。（中觀：佛教哲學中的一種思想）目足者譬圓解行也：眼睛和腳譬喻圓滿的理解和行動。（圓解行：圓滿的理解和行動）形前兩觀眼智盲跛：如果形式上具備了兩種觀點，但眼和智慧如同盲人瘸子。（形前兩觀：形式上具備兩種觀點；盲跛：盲人瘸子）解行闕故終不契中：因為理解和行動有所欠缺，最終不能契合中道。（解行闕：理解和行動有所欠缺；契中：契合中道）到池等者：到達池塘等地方，意味著理解和行動所契合的境界，如同之前墮落墜落等情況。（池：池塘；墮墜：墮落墜落）飲服等者：飲用和服用等行為，如同親自品嚐真理的味道，四德之水。（飲服：飲用和服用；理味：真理的味道；四德：常、樂、我、凈）水體不異而有冷等四性不同：水的本體沒有差異，但有冷等四種性質不同。（水體：水的本體；四性：冷、暖、輕、重）佛性理一而有常等四德差別：佛性在理上是一樣的，但有常等四德的差別。（佛性：佛的本性；四德：常、樂、我、凈）見池相等者：看見池塘的景象，意味著整個池塘都是水，所有的水都是池塘。池塘就是涅槃。（池相：池塘的景象；涅槃：佛教中的一種境界）盡果德邊窮佛性底：窮盡果德的邊際，窮盡佛性的底蘊。（果德：修行的結果；佛性：佛的本性）名見池相：這叫做看見池塘的景象。見法橫周名見方圓：看見法理橫向周遍，叫做看見方圓。（法：法理；方圓：方和圓）見理豎極名見深淺：看見真理豎向窮盡，叫做看見深淺。（理：真理；深淺：深和淺）同體權實名為方圓：同體的權法和實法，叫做方圓。（權實：權法和實法）四即不同故云深淺：四即的境界不同，所以說深淺。（四即：理即、名字即、觀行即、相似即、分證即、究竟即）見即佛眼見也：看見就是用佛眼看見。（佛眼：佛的眼睛）飲即佛智知也：飲用就是用佛的智慧去了解。（佛智：佛的智慧）知見體一：智慧和見解本體是一樣的。池水不二：池塘和水不是兩個東西。法性無染名為清凈：法性沒有污染，叫做清凈。（法性：法的本性）四學大方便者：四種學習的大方便法門。（四學：多聞、思擇、修習、作證；方便：方法）初文通序依體起用：最初的文字通篇敘述了依據本體而生起作用。（體：本體；用：作用）無謀等者大智也：不需要謀劃等行為，就是大智慧。（無謀：不需要謀劃）不假先念故曰無謀：不憑藉事先的思考，所以叫做無謀。住首楞者：安住于首楞嚴三昧。（首楞嚴：一種禪定）大定也：這是大定。不可思議下總嘆智定善巧之用：不可思議以下總共讚歎智慧、禪定和善巧方便的作用。（智定：智慧和禪定；善巧：善巧方便）善巧只是體內方便：善巧只是本體內的方便。應理稱機適時化用：應該根據道理，適應根機，在適當的時候進行教化和運用。（應理：根據道理；稱機：適應根機；化用：教化和運用）示空風等者：顯示空中的風等事物，是借用事物來顯示作用。（空風：空中的風）風界無色示令可見：風的界限沒有顏色，顯示出來使其可以看見。世間之火尚能燒草：世間的火尚且能夠燃燒草木。能入劫火而令不燒：能夠進入劫火之中而不被燒燬。（劫火：世界末日的大火）得中體故有斯巧便：因為得到了中道的本體，所以有這樣的巧妙方便。故此方便名之為大：所以這種方便法門叫做大。為大用故學斯方便：爲了發揮大的作用，所以學習這種方便法門。如彌勒下寄於二聖以顯善巧：如同彌勒菩薩以下，寄託于兩位聖人來顯示善巧方便。（彌勒：Maitreya，未來佛；二聖：兩位聖人）凈名彈訶彌勒受折：Vimalakirti（維摩詰）彈劾呵斥 Maitreya（彌勒），Maitreya（彌勒）接受責備。（凈名：Vimalakirti，維摩詰；彌勒：Maitreya）二聖皆依同體善巧：兩位聖人都依靠同體的善巧方便。何者彌勒蒙佛授一生記：為什麼 Maitreya（彌勒）蒙受佛陀授予一生補處的記別？（一生記：一生補處的記別）若記一生定生兜率：如果記別一生補處，必定往生兜率天。（兜率：Tushita，欲界天之一）故彼天子預來脩敬：所以那些天子預先來修習恭敬。彌勒位居偏教不退：Maitreya（彌勒）位居偏教而不退轉。（偏教：權教）天子宿發圓菩提心：天子們宿世發了圓滿的菩提心。（菩提心：覺悟之心）彌勒以偏誡諸天子：Maitreya（彌勒）用偏教來告誡諸位天子。不鑒天子圓機方成：不鑑別天子的圓滿根機，方能成就。故感凈名正熟諸天：所以感得 Vimalakirti（維摩詰）來端正成熟諸位天子。（凈名：Vimalakirti）旁折彌勒：從旁責備 Maitreya（彌勒）。先約三世折云：首先用過去、現在、未來三世來責備，說……

【English Translation】 English version 'What is widely revealed must be profound': What is extensively manifested must be deep. (Guang: extensive; Xian: manifest; Shen: profound) 'Deep vertical, distant horizontal, all are perceived and understood with the eye of wisdom': Deep, vertical, long-distance, and horizontal principles must be perceived and understood with the eye and wisdom, making them comprehensive. (Yanzhi: eye and wisdom; Jue Liao: perceive and understand; Zhoubian: comprehensive) 'From cause to effect, ultimately complete': From cause to effect, everything is ultimately complete and fully equipped. (Yin: cause; Guo: effect; Jiujing: ultimately; Juzu: fully equipped) 'The above two use metaphors, comparisons, and refutations': The above two situations are explained using metaphors, comparisons, and refutations. (Pibi Chi: metaphors, comparisons, and refutations) 'If cultivating, the below uses metaphors combined': If cultivating, then use metaphors that take into account the combination method. (Xiu: cultivate; Jianhe: take into account the combination) 'That is the function of Madhyamaka': This is the function of Madhyamaka. (Zhongguan: Madhyamaka, a school of Buddhist philosophy) 'Eyes and feet are metaphors for complete understanding and action': Eyes and feet are metaphors for complete understanding and action. (Yuanjie Xing: complete understanding and action) 'If the two views before the form are blind and lame in eye and wisdom': If the form has two views, but the eye and wisdom are like blind and lame people. (Xingqian Liangguan: the form has two views; Mangbo: blind and lame) 'Because understanding and action are lacking, they ultimately do not conform to the Middle Way': Because understanding and action are lacking, they ultimately cannot conform to the Middle Way. (Jiexing Que: understanding and action are lacking; Qizhong: conform to the Middle Way) 'Arriving at the pond, etc.': Arriving at the pond and other places means that the realm of understanding and action is in harmony, just like the previous situations of falling and falling. (Chi: pond; Duozhui: falling) 'Drinking and taking, etc.': Drinking and taking behaviors are like personally tasting the taste of truth, the water of the Four Virtues. (Yinfu: drinking and taking; Liwei: the taste of truth; Side: permanence, joy, self, purity) 'The water body is not different, but has four different properties such as cold': The body of water is not different, but has four different properties such as cold. (Shuiti: the body of water; Sixing: cold, warm, light, heavy) 'Buddha-nature is one in principle, but there are differences in the Four Virtues such as permanence': Buddha-nature is the same in principle, but there are differences in the Four Virtues such as permanence. (Foxing: Buddha-nature; Side: permanence, joy, self, purity) 'Seeing the appearance of the pond, etc.': Seeing the appearance of the pond means that the entire pond is water, and all the water is the pond. The pond is Nirvana. (Chixiang: the appearance of the pond; Nirvana: a state in Buddhism) 'Exhaust the edge of the fruit virtue and exhaust the bottom of the Buddha-nature': Exhaust the edge of the fruit virtue and exhaust the bottom of the Buddha-nature. (Guode: the result of practice; Foxing: Buddha-nature) 'It is called seeing the appearance of the pond': This is called seeing the appearance of the pond. 'Seeing the Dharma horizontally is called seeing squareness and roundness': Seeing the Dharma horizontally is called seeing squareness and roundness. (Fa: Dharma; Fangyuan: square and round) 'Seeing the principle vertically is called seeing depth': Seeing the truth vertically is called seeing depth. (Li: truth; Shenqian: deep and shallow) 'The same body of expediency and reality is called squareness and roundness': The same body of expedient and real Dharma is called squareness and roundness. (Quanshi: expedient and real Dharma) 'The four identities are different, so it is called depth': The realm of the four identities is different, so it is called depth. (Siji: the identity of principle, the identity of name, the identity of observation and practice, the identity of similarity, the identity of partial proof, the identity of ultimate proof) 'Seeing is seeing with the Buddha's eye': Seeing is seeing with the Buddha's eye. (Foyan: Buddha's eye) 'Drinking is knowing with the Buddha's wisdom': Drinking is knowing with the Buddha's wisdom. (Fozhi: Buddha's wisdom) 'Knowledge and vision are one body': Wisdom and insight are the same body. 'The pond and water are not two': The pond and water are not two things. 'The Dharma-nature is undefiled and is called purity': The Dharma-nature is undefiled and is called purity. (Faxing: the nature of Dharma) 'The four studies are great expedient means': The four studies are great expedient means. (Sixue: hearing, thinking, cultivating, and realizing; Fangbian: method) 'The initial text generally describes the use of the body': The initial text generally describes the use of the body. (Ti: body; Yong: use) 'Those who have no plan are great wisdom': Those who do not need to plan are great wisdom. (Wumou: no need to plan) 'It is called no plan because it does not rely on prior thought': It is called no plan because it does not rely on prior thought. 'Those who live in Shurangama': Abiding in the Shurangama Samadhi. (Shoulengyan: a kind of samadhi) 'It is great samadhi': This is great samadhi. 'Inconceivable, the total praise of the skillful use of wisdom and samadhi': Inconceivable, the total praise of the skillful use of wisdom, samadhi, and expedient means. (Zhiding: wisdom and samadhi; Shanqiao: skillful expedient means) 'Skillful is just the convenience within the body': Skillful is just the convenience within the body. 'It should be reasonable to call the opportunity to use it in a timely manner': It should be reasonable to call the opportunity to use it in a timely manner. (Yingli: according to reason; Chengji: according to the opportunity; Huayong: teach and use) 'Showing the empty wind, etc.': Showing the empty wind and other things is to use things to show the effect. (Kongfeng: empty wind) 'The wind boundary has no color, showing it to be visible': The wind boundary has no color, showing it to be visible. 'The fire of the world can still burn grass': The fire of the world can still burn grass. 'Able to enter the fire of the kalpa without burning': Able to enter the fire of the kalpa without being burned. (Jiehuo: the great fire of the end of the world) 'Because of obtaining the middle body, there is such skill': Because of obtaining the middle body, there is such skill. 'Therefore, this convenience is called great': Therefore, this expedient means is called great. 'For great use, learn this convenience': In order to exert great effect, learn this expedient means. 'Like Maitreya, relying on the two saints to show skill': Like Maitreya Bodhisattva below, relying on the two saints to show skillful expedient means. (Mile: Maitreya, the future Buddha; Ersheng: two saints) 'Vimalakirti rebukes Maitreya and accepts the rebuke': Vimalakirti rebukes Maitreya, and Maitreya accepts the blame. (Jingming: Vimalakirti; Mile: Maitreya) 'The two saints all rely on the skillful convenience of the same body': The two saints all rely on the skillful convenience of the same body. 'Why did Maitreya receive the Buddha's prediction of becoming a Buddha in one lifetime?': Why did Maitreya receive the Buddha's prediction of becoming a Buddha in one lifetime? (Yisheng Ji: the prediction of becoming a Buddha in one lifetime) 'If you remember one life, you will definitely be born in Tushita': If you remember one life, you will definitely be born in Tushita. (Doushuai: Tushita, one of the desire realm heavens) 'Therefore, those devas came to cultivate respect in advance': Therefore, those devas came to cultivate respect in advance. 'Maitreya is in the partial teaching and does not retreat': Maitreya is in the partial teaching and does not retreat. (Pianjiao: expedient teaching) 'The devas have developed the perfect Bodhi mind in their past lives': The devas have developed the perfect Bodhi mind in their past lives. (Puti Xin: the mind of enlightenment) 'Maitreya uses partial teachings to warn the devas': Maitreya uses partial teachings to warn the devas. 'If you don't discern the perfect opportunity of the devas, you can achieve it': If you don't discern the perfect opportunity of the devas, you can achieve it. 'Therefore, Vimalakirti is induced to correct and mature the devas': Therefore, Vimalakirti is induced to correct and mature the devas. (Jingming: Vimalakirti) 'Rebuke Maitreya from the side': Rebuke Maitreya from the side. 'First, make an appointment for the three worlds and say': First, use the past, present, and future three worlds to blame, saying...

耶現在耶。三世無住。如何自謂得一生記。凈名次以如理而訶。如無生滅云何言得菩提記耶。注云云者。經中有並。謂以眾生草木聖賢而為並詰。如通凡聖及情非情。若彌勒如得授記者。一切眾生小乘賢聖無情草木。亦應記耶。若眾生等不得記者。彌勒亦然。何獨眾生及賢聖等有得不得。如不應同。如體既同記何不等。卻覆並決理妙辭窮。所化機成能化久鑒。默受彈折狀似招譏。是故譏云。勿起此見。三教菩提見心既破。凈名為說圓實菩提。隨要略明二十五句。遍一切法無非菩提。故云寂滅是菩提等。應約六即以釋發心。而明寂滅及不二等。是諸天子聞菩提已。咸悟無生。是二大士更叩等者。彌勒用權以隱實。大士用實以隱權。故彌勒以說不退轉行。如槌叩凈名之砧。凈名以訶一生補處。如槌叩彌勒之砧。互為槌砧成天子器。故得法忍由聞菩提。令難悟者等者。諸天著樂名難悟者。妙理微密。名難悟法。難悟之人悟偏漸法已自為難。聞圓菩提得無生忍。若非二聖槌砧之巧。焉令天子妙位斯獲。豈獨高位初心例然。以此而觀彈訶不易。泛爾貶挫傷他善萌。等不知機應順安樂行。猶須待問答以大乘。深愛法人尚誡多說說必有軌無違化儀。初寂忍衣。居大慈室。坐妙空座。方可能為善巧利他。如是利他名字位中已有巨益。何

待五品乃至無生。又如來等者。次寄佛化小以明善巧。且據鹿苑而為漸初。一往稱為不即說大。言種種者。四時七教盈縮不同。引導皆令離偏小著。無不咸使歸會一乘。乃可名為大巧方便。文中語略但云種種。意該鹿苑至法華前。離著之言通七方便。故云然後開佛知見。是故已下更述化意。種種方便意在真實。真實得顯方有所歸。更以等者重述善巧用權之意。故前三教是異方便。莫不皆為顯於法華。佛智等者。嘆佛同體權謀叵測。權中之實難可思議。實權體融無能逮者。故以去重牒前文用方便意。結令鈍根菩薩來至法華皆悉入實。是則彌顯善巧之功。言寰中者。謂法界為域法王所都。法王無偏理性無外受化契理。名悟寰中。若作此環如莊子注。以圓環內空體無際。名為環中。今亦如是。如理無相無始無終。會此環空故云妙契。上二下。次寄文殊化外以明善巧。寶篋經下卷。因舍利弗嘆文殊師利神力智慧不可思議。時富樓那語舍利弗。我亦曾見彼之所為。一時佛在毗舍離城。時尼乾子有六萬眷屬。我入三昧見百千尼干應當受化。往為說法。反見輕笑出粗惡言。於三月中無受化者便舍之去。爾時文殊化為五百異道師徒。往尼干所頂禮白言。我承名德自遠而至。汝是我師我是弟子。愿。見哀納。令我不見沙門瞿曇。不聞彼法

【現代漢語翻譯】現代漢語譯本待五品位修行直至證得無生法忍。『又如來等者』，接下來是借用佛陀教化的小事來闡明佛陀的善巧方便。且以鹿野苑的初轉法輪為漸教的開始，暫且說為不直接宣說大法。『言種種者』，指的是佛陀在不同時期，針對不同根性的眾生，施設四時七教，或盈或縮，各有不同。引導眾生都離開偏頗的小乘執著，無不使他們歸於統一的佛乘，這才可以稱之為大巧方便。文中的語句簡略，只說『種種』，其意涵蓋了從鹿野苑到《法華經》之前的所有教法。『離著之言』，是通用於七種方便法門的，所以說『然後開佛知見』。因此，下面進一步闡述佛陀教化的用意，種種方便都是爲了顯現真實，真實顯現才能有所歸宿。『更以等者』，再次闡述佛陀善巧方便運用權宜之計的用意。所以，之前的聲聞、緣覺、菩薩三教都是不同的方便法門，無不是爲了顯明《法華經》的真實義。『佛智等者』，讚歎佛陀的智慧與法身同體，權宜之計深不可測，權巧中的真實難以思議，真實與權巧融為一體，無人能夠企及。所以用『去重』來重複前文運用方便的用意，總結說，即使是鈍根菩薩，來到《法華經》這裡，也都能進入真實之境，這更加彰顯了佛陀善巧方便的功用。『言寰中者』，指的是以法界為區域，是法王所統治的地方。法王沒有偏頗，理性沒有內外之分，眾生接受教化，與真理相契合，就叫做悟入寰中。如果將『寰』理解為圓環，就像莊子的註釋一樣，以圓環內部空無邊際的本體，稱之為環中。現在也是這樣，如真理一般無相，無始無終，會歸於這個空性，所以說『妙契』。『上二下』，接下來是借用文殊菩薩在化外之地的教化來闡明佛陀的善巧方便。《寶篋經》下卷記載，因為舍利弗讚歎文殊師利菩薩的神力智慧不可思議，當時富樓那對舍利弗說，我也曾見過文殊菩薩所做的事情。有一次，佛陀在毗舍離城，當時尼乾子有六萬眷屬。我入三昧觀察，見到有百千尼乾子應當被教化，於是前去為他們說法，反而被他們輕視嘲笑，說粗惡的語言。三個月的時間裡，沒有一個接受教化的人，於是我就離開了。當時，文殊菩薩化作五百異道師徒，前往尼乾子那裡，頂禮並說道：『我仰慕您的名聲德行，從遙遠的地方趕來。您是我的老師，我是您的弟子，希望您能慈悲接納我，讓我不要見到沙門瞿曇，不要聽到他的法。』

【English Translation】 English version Awaiting the Five Grades of Progress until attaining Non-Arising. 'Moreover, the Tathāgata, etc.,' next, borrowing from the Buddha's transformation of small matters to illuminate skillful means. Furthermore, based on the Deer Park (Mrigadava) as the initial stage of gradual teaching, it is tentatively said that the Great Teaching is not immediately spoken. 'Speaking of various kinds,' refers to the different approaches of the Four Times and Seven Teachings, sometimes expanding, sometimes contracting, according to the different capacities of beings. Guiding all beings to depart from biased attachments to the Small Vehicle, without exception, leading them to return to the One Vehicle. Only then can it be called great skillful means. The wording in the text is brief, only saying 'various kinds,' but its meaning encompasses all teachings from the Deer Park to before the Lotus Sūtra. 'Words of detachment' are applicable to the Seven Expedient Means, therefore it is said, 'then opening the Buddha's knowledge and vision.' Therefore, below, the intention of the Buddha's transformation is further described, the various expedient means are intended for the sake of reality. Only when reality is revealed can there be a place to return. 'Moreover, etc.,' again describes the intention of skillfully using expedient means. Therefore, the previous Three Teachings (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are different expedient means, all without exception for the purpose of revealing the Lotus Sūtra. 'Buddha's wisdom, etc.,' praises the Buddha's wisdom as being of the same essence as the Dharma body, the expedient means are unfathomable, the reality within the expedient is inconceivable, the reality and expedient are integrated, and no one can attain it. Therefore, 'going back and repeating' is used to reiterate the intention of using expedient means in the previous text, concluding that even those Bodhisattvas with dull roots, coming to the Lotus Sūtra, can all enter into reality. This further highlights the merit of skillful means. 'Speaking of the universe,' refers to the Dharma Realm as the domain, the place ruled by the Dharma King. The Dharma King has no bias, the principle has no inside or outside, beings receive teaching and are in accordance with the principle, which is called awakening to the universe. If 'universe' is understood as a circle, like Zhuangzi's commentary, with the empty body inside the circle being boundless, it is called the center of the circle. It is the same now, like the principle, without form, without beginning, without end, converging on this emptiness, therefore it is said 'wonderfully in accord'. 'Above two below,' next, borrowing from Mañjuśrī Bodhisattva's teaching outside the realm of transformation to illuminate skillful means. The lower scroll of the Ratnakarandaka Sūtra records that because Śāriputra praised Mañjuśrī's inconceivable spiritual power and wisdom, Pūrṇa said to Śāriputra, 'I have also seen what Mañjuśrī has done. Once, the Buddha was in the city of Vaiśālī, and at that time, the Nirgranthas had 60,000 followers. I entered samādhi and observed that hundreds of thousands of Nirgranthas should be transformed, so I went to preach to them, but instead, they despised and ridiculed me, speaking coarse and evil words. For three months, not a single person accepted the teaching, so I left. At that time, Mañjuśrī transformed into five hundred heretical teachers and disciples, went to the Nirgranthas, prostrated and said, 'I admire your reputation and virtue, and have come from afar. You are my teacher, and I am your disciple, I hope you can compassionately accept me, and not let me see the Śramaṇa Gautama, and not hear his Dharma.'

。答言。善哉。汝已純熟不久當解我調伏法。尼干告眾。與此摩納和合共住。互相問訊。彼有所說汝專聽受。次第而坐用尼干法。文殊師利威儀殊特。於時贊說三寶功德。亦贊尼干所有功德。令彼親附。後於異時知眾已集。即便語言。我等所行咒術經書。若讚誦時瞿曇所有功德。入我經中來者。是瞿曇實功德。何以故。是瞿曇父母真正轉輪王種。百福嚴身。生時地動梵王扶侍。自行七步口自宣言。一切眾中唯我為尊。乃至廣贊一代化物。漸次開解示其正法。五百外道得法眼凈。八千外道發無上心。時文殊所化五百弟子五體投地言。南謨佛陀南謨佛陀。彼外道中未信解者。亦皆相效供養文殊。文殊領來至佛所已。佛為說法無不得益。如文殊鑒機先同后異。方得名為大巧方便。五明大精進者。初文略出。即以佛乘名為佛事。依乘起行名大功力。法華下引證也力能趣實故云勇健。依理起進故云難事。令佛輪王解權賜實。不動下引金光明果上精進。以況于因。不為二邊所動。永不退入三惡不失實相正理。方名菩提薩埵。薩埵者。薩埵王子也。彼經本緣能投身餓虎不惜身命。況余財物以此為因成無上道。雖得佛果精進不休。故於眾中起禮身骨。故云雖得菩提猶尚不息。況余凡下端拱成耶。故不共法中有精進無減。上兩觀下。重約

【現代漢語翻譯】答道：『很好。你已經很成熟了，不久就能理解我調伏的方法。』尼干對眾人說：『與這位摩納（年輕修行者）和睦共處，互相問候。他所說的話，你們要專心聽取，依次而坐，使用尼乾的法。』文殊師利（Manjushri，智慧的象徵）威儀出衆，當時讚頌三寶（佛、法、僧）的功德，也讚頌尼乾的所有功德，使他們親近信服。後來在某個時候，知道眾人已經聚集，便說道：『我們所修行的咒術經書，如果讚誦時，瞿曇（Gautama，釋迦牟尼佛的姓）所有的功德，能進入我的經中，那就是瞿曇真實的功德。』『為什麼呢？因為瞿曇的父母是真正的轉輪王（Chakravartin，統治世界的理想君主）的種姓，百福莊嚴其身。出生時，大地震動，梵王（Brahma，印度教的創造神）扶持侍奉。自己行走七步，口中親自宣言：一切眾生中，唯我為尊。』乃至廣泛讚揚釋迦牟尼佛一代教化眾生的事蹟，逐漸開導他們，向他們展示正法。五百外道（非佛教修行者）獲得法眼凈（Dharma-caksu，證悟的開始），八千外道發起無上菩提心（Anuttara-samyak-sambodhi-citta，成佛的願望）。當時，文殊師利所教化的五百弟子五體投地，說道：『南謨佛陀（Namo Buddha，皈依佛陀），南謨佛陀。』那些外道中尚未信解的人，也都互相效仿，供養文殊師利。文殊師利帶領他們來到佛陀處，佛陀為他們說法，沒有不得利益的。像文殊師利這樣善於觀察根機，先相同后不同，才能稱作大巧方便（Upaya，善巧）。五明（五種知識領域）大精進的人，最初的文略微顯露出來，就以佛乘（Buddha-yana，成佛之道）作為佛事（Buddha-karma，佛陀的事業）。依靠佛乘而起修行，名為大功力。《法華經》（Lotus Sutra）下面引證說，力量能夠趨向真實，所以說勇健。依靠真理而起精進，所以說是難事。令佛輪王（Buddha-chakravartin，佛陀）解開權宜之計，賜予真實之法。『不動』下面引證《金光明經》（Suvarnaprabhasa Sutra）的果位上的精進，來比況于因地上的精進。不為二邊（斷見和常見）所動搖，永遠不退入三惡道（地獄、餓鬼、畜生），不失去實相正理。才能稱為菩提薩埵（Bodhisattva，追求覺悟的眾生）。薩埵（Sattva）者，薩埵王子也。那部經的本緣中，能夠投身喂餓虎，不吝惜身命，何況其餘財物？以此為因，成就無上道。雖然得到佛果，精進也不停止。所以在眾人中起身禮拜身骨舍利。所以說，雖然得到菩提，尚且不停止，何況其餘凡夫，端坐拱手就能成就呢？所以不共法（佛陀獨有的功德）中有精進無減。上面兩觀下面，再次約定。

【English Translation】 He replied, 'Excellent. You are already quite mature and will soon understand my methods of subduing.' Nigantha (a Jain ascetic) told the assembly, 'Live harmoniously with this manava (young ascetic), greet each other, and listen attentively to what he says. Sit in order and practice the Nigantha Dharma (Jain teachings).' Manjushri (symbol of wisdom), with extraordinary dignity, then praised the virtues of the Three Jewels (Buddha, Dharma, Sangha), and also praised all the virtues of the Niganthas, causing them to become close and trusting. Later, knowing that the assembly had gathered, he said, 'If, when we recite our mantras and scriptures, the virtues of Gautama (the clan name of Shakyamuni Buddha) can enter into our scriptures, then those are truly the virtues of Gautama.' 'Why? Because Gautama's parents are of the lineage of a true Chakravartin (wheel-turning king, an ideal ruler of the world), adorned with a hundred blessings. At his birth, the earth shook, and Brahma (the Hindu god of creation) supported and attended him. He walked seven steps himself and declared, 'Among all beings, I alone am the most honored.' And so on, extensively praising Shakyamuni Buddha's teachings and transformations throughout his life, gradually enlightening them and showing them the Right Dharma (true teachings). Five hundred heretics (non-Buddhist practitioners) attained the Dharma-caksu (Dharma-eye, the beginning of enlightenment), and eight thousand heretics aroused the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment, the aspiration to become a Buddha). At that time, the five hundred disciples transformed by Manjushri prostrated themselves, saying, 'Namo Buddha (Homage to the Buddha), Namo Buddha.' Those among the heretics who had not yet understood also imitated them, making offerings to Manjushri. Manjushri led them to the Buddha, and the Buddha taught them the Dharma, and none did not benefit. Like Manjushri, who is skilled at discerning capacities, being the same at first and different later, can be called great skillful means (Upaya). Those who are greatly diligent in the Five Sciences (five fields of knowledge), the initial meaning is slightly revealed, and the Buddha-yana (Buddha-vehicle, the path to Buddhahood) is taken as Buddha-karma (Buddha-activity, the work of a Buddha). Relying on the yana to arise in practice is called great power. The Lotus Sutra below cites that power can lead to reality, so it is called courageous. Relying on truth to arise in diligence is called a difficult task. Causing the Buddha-chakravartin (Buddha) to unravel expedient means and bestow the true Dharma. 'Immovable' below cites the diligence in the fruit of the Suvarnaprabhasa Sutra (Golden Light Sutra) to compare it to the diligence in the cause. Not moved by the two extremes (nihilism and eternalism), never retreating into the three evil realms (hell, hungry ghosts, animals), and not losing the true nature of reality. Can be called a Bodhisattva (a being who seeks enlightenment). Sattva is the Sattva prince. In the original story of that sutra, he was able to throw himself to a hungry tiger, not sparing his life, let alone other possessions? Taking this as the cause, he attained unsurpassed enlightenment. Although he attained the fruit of Buddhahood, his diligence did not cease. Therefore, he arose in the assembly and bowed to the relics of his body. Therefore, it is said that even though he attained Bodhi (enlightenment), he still did not stop, let alone ordinary people who can achieve it by sitting and folding their hands? Therefore, among the unique qualities of a Buddha (uncommon dharmas), there is diligence without decrease. The above two contemplations below, re-agree.

賜珠比決開權以明精進妙功能也。故佛輪王見小乘眾破見思賊有微功者。賜事禪定無漏田宅。若見大士應破大惑獲大智勛。故云功蓋天下。于實法界頂開同體權髻。與實相明珠得法王記莂。法賜之亟亟在佛記。故云賞窮。施化之意意在開權。故云解髻。如此皆由大精進力。◎

止觀輔行傳弘決卷第六之三

止觀輔行傳弘決卷第六之四

唐毗陵沙門湛然述

◎第三正修中觀者。初文先舉難知難觀。若云初心直令觀中。破細無明顯于實相。凡尚不識欲界無明。故云懸絕。非前四眼二智所及。豈肉眼見情慮知耶。文中隔字故云眼慮見知。二智四眼既未知見中道之理。是故斥之非眼慮等。例如下例釋。例易況難引難從易故以空假二觀況于中觀。何但中道難觀。二觀應知不易。雖曰不易亦由觀成。故知中觀亦可例之。初舉真況云。觀真之時。亦無色像方所可觀。但觀現在粗陰入心。止觀研窮三假四句。漸生燸解發真無漏見真分明。名真智發。如是所見良由觀陰。次以假況者。恒沙佛法無量三昧。云何可觀。為發眼智但觀真空。于空心中漸思諸法。諸法漸發漸深漸廣漸利漸明。洞曉藥病種智開發。故俗智發但由研真。今觀下正舉中觀。例前二觀今使可觀。但研二智漸見中理。何者。夫見中道須識無明。二

【現代漢語翻譯】現代漢語譯本：賜予寶珠，是爲了通過開啟權巧之門來闡明精進的微妙功用。因此，佛輪王（Chakravartin，轉輪聖王）看到小乘修行者破除了見思惑（見解上的迷惑和思想上的迷惑）這些賊寇，有微小的功勞，就賜予他們禪定和無漏的田宅（指修行的資糧）。如果看到大菩薩應當破除大的迷惑，獲得大的智慧功勛，所以說功勞蓋世。在實法界（真實的法界）的頂端，開啟如同一個整體的權巧髮髻（比喻開啟權巧方便之門），並給予實相的寶珠，得到法王的授記（預言未來成佛）。佛陀的賜予的極致在於佛陀的授記，所以說賞賜到了盡頭。佛陀施教的意義在於開啟權巧之門，所以說解開發髻。這些都是由於大精進的力量。 ◎ 《止觀輔行傳弘決》卷第六之三《止觀輔行傳弘決》卷第六之四唐朝毗陵沙門湛然述 ◎第三，正式修習中觀（Madhyamaka，中道觀）的人。最初的文字先提出中觀難以知曉，難以觀修。如果說初學者直接觀修中道，破除細微的無明，從而明顯地證悟實相（reality），這是不可能的。因為凡夫尚且不認識欲界的無明（desire realm ignorance），所以說高遠而不可及。不是前四眼（肉眼、天眼、慧眼、法眼）和二智（根本智、后得智）所能達到的。難道是肉眼所見，情慮所能知曉的嗎？文中用『隔字』，所以說是『眼慮見知』。二智和四眼既然不能知見中道的道理，因此斥責它不是眼慮等所能達到的。例如下面的例子來解釋。用容易的來比況困難的，用容易理解的來引導難以理解的，所以用空觀（emptiness contemplation）和假觀（provisional existence contemplation）來比況中觀。豈止是中道難以觀修，空觀和假觀也應該知道不容易。雖然說不容易，也是由於觀修才能成就。所以知道中觀也可以用例子來比況。最初舉出真諦（truth）的情況說，觀修真諦的時候，也沒有色像和方所可以觀修。只是觀修現在的粗糙的五陰（five aggregates）進入內心，用止觀來研究窮盡三假（three provisionalities）和四句（four propositions），逐漸產生溫暖的理解，發起真實的無漏智慧，見到真諦分明，名為真智發起。像這樣所見到的，確實是由於觀修五陰。其次用假諦（conventional truth）的情況來說，恒河沙數般的佛法和無量的三昧（samadhi，禪定），怎麼可以觀修呢？爲了發起眼智，只是觀修真空（absolute emptiness），在空心中逐漸思惟諸法，諸法逐漸發起，逐漸深入，逐漸廣闊，逐漸銳利，逐漸明瞭，徹底明白藥和病，種種智慧開發。所以俗智（conventional wisdom）發起，只是由於研究真諦。現在觀修下面正式舉出中觀，用前面的兩種觀修來做例子，現在使中觀可以觀修。只是研究二智，逐漸見到中道的道理。為什麼呢？要見到中道，必須認識無明。

【English Translation】 English version: Bestowing the pearl is to elucidate the subtle function of diligent progress by opening the gate of expedient means. Therefore, the Chakravartin (wheel-turning king) sees that those of the Small Vehicle who have broken the thieves of views and thoughts (delusions of views and delusions of thought) have made slight merit, and bestows upon them the fields and dwellings of dhyana (meditation) and non-outflow (referring to the resources for cultivation). If he sees a great Bodhisattva who should break great delusions and obtain great wisdom and merit, it is said that the merit covers the world. At the crown of the Realm of Reality (true dharma realm), he opens the expedient topknot of the same body (metaphor for opening the gate of expedient means), and gives the pearl of true reality, receiving the prediction of the Dharma King (prediction of future Buddhahood). The ultimate of the Buddha's bestowal lies in the Buddha's prediction, so it is said that the reward is exhausted. The meaning of the Buddha's teaching lies in opening the gate of expedient means, so it is said to untie the topknot. All of this is due to the power of great diligence. ◎ Zhi Guan Fu Xing Zhuan Hong Jue, Volume Six, Part Three Zhi Guan Fu Xing Zhuan Hong Jue, Volume Six, Part Four Composed by Shramana Zhanran of Piling in the Tang Dynasty ◎Thirdly, those who formally cultivate Madhyamaka (the Middle Way). The initial text first raises the difficulty of knowing and contemplating the Middle Way. If it is said that a beginner directly contemplates the Middle Way, breaks subtle ignorance, and thus clearly realizes reality, this is impossible. Because ordinary people do not even recognize the ignorance of the desire realm (kama-dhatu ignorance), it is said to be high and unattainable. It is not attainable by the previous four eyes (physical eye, heavenly eye, wisdom eye, dharma eye) and two wisdoms (fundamental wisdom, subsequent wisdom). How can it be seen by the physical eye or known by emotional thought? The text uses 'separated characters', so it is said 'eye-thought-knowing'. Since the two wisdoms and four eyes cannot know and see the principle of the Middle Way, therefore it is rebuked as not being attainable by eye-thought, etc. For example, the following example explains. Using the easy to compare the difficult, using the easy to understand to guide the difficult to understand, so using the contemplation of emptiness (sunyata contemplation) and the contemplation of provisional existence (prajnaparamita contemplation) to compare the Middle Way. Not only is the Middle Way difficult to contemplate, but the contemplation of emptiness and provisional existence should also be known to be not easy. Although it is said to be not easy, it is only through contemplation that it can be achieved. So know that the Middle Way can also be compared with examples. Initially, the situation of truth (paramartha-satya) is mentioned, saying that when contemplating truth, there are also no forms or places to contemplate. It is only contemplating the present rough five aggregates (skandhas) entering the mind, using cessation and contemplation to study and exhaust the three provisionalities (three kinds of establishment) and four propositions (catuṣkoṭi), gradually generating warm understanding, initiating true non-outflow wisdom, seeing truth clearly, called the initiation of true wisdom. What is seen in this way is indeed due to the contemplation of the five aggregates. Secondly, using the situation of conventional truth (samvriti-satya) to say, how can the Buddha-dharma like the sands of the Ganges and the immeasurable samadhis (meditative absorptions) be contemplated? In order to initiate eye-wisdom, it is only contemplating absolute emptiness (sunyata), gradually thinking about all dharmas in the empty mind, all dharmas gradually arising, gradually deepening, gradually broadening, gradually sharpening, gradually clarifying, thoroughly understanding medicine and disease, and developing various wisdoms. Therefore, the initiation of conventional wisdom is only due to the study of truth. Now, contemplating the following, formally raising the Middle Way, using the previous two contemplations as examples, now making the Middle Way able to be contemplated. It is only studying the two wisdoms, gradually seeing the principle of the Middle Way. Why? To see the Middle Way, one must recognize ignorance (avidya).

智之體既是無明。以觀研之中理可顯。即下三重觀法是也。但觀二智體是無明。無明法性非一非異。觀之不已。自然雙亡自然雙照。如此豎說。中尚非遙。況觀陰入一切皆實。故知二智慧破所破。並是中道所觀之境。于中先釋智障。言智障者。有三重釋。初重釋者。二智即是中智家障。故名智障。次又此智障下。明中智被障名為智障。次又能障下。明能所相對得智障名。初重釋者。智障兩字全屬能障。次重釋者。智障兩字全屬所障。後重釋者。障字屬能智字屬所。至此卷末引達磨郁多羅雖有多解不出此三。準文合在此中引釋。彼解稍煩恐妨文旨。故在後明。云何下欲觀中道先審觀意。云何觀此二智無明。以觀審之知非智相。既非智相即是無明。故下用觀雖分三別。只是為破無明顯中。觀此下正明用觀。先列三番。三番只是三假異名。一一假中亦用四句推檢研核。初觀無明即成因成假。言空假之智與心相應者。法性為因二智為緣與心相應。名所生法。法即無明。即重立無明以為觀境。觀此下正用觀也。四句推檢二智叵得。問。既云二智即是無明。應以自他推此無明。何故復云爲從無明為從法性。答。中智望之名為無明。今觀無明但推二智。為從法性為從無明。乃至共離復推雙責。具如破見因成中說。作此等者。次明能推

【現代漢語翻譯】現代漢語譯本智的本體就是無明（avidyā，對事物真相的迷惑）。通過觀察和研究，中道之理可以顯現。這就是下面所說的三重觀法。但觀察二智（兩種智慧，指根本智和后得智）的本體是無明，無明之法性非一非異。不斷地觀察，自然能達到雙亡（同時泯滅能觀與所觀）和自然雙照（同時照見真理與俗諦）的境界。這樣豎著說，中道尚且不遠，更何況觀察五陰（pañca-khandha，構成人身的五種要素）、十二入（dvādasāyatana，感覺器官和感覺對像）一切皆是實相。所以知道二智慧夠破除所破之境，都是中道所觀的境界。其中先解釋智障（jñānāvaraṇa，由智慧產生的障礙）。說到智障，有三重解釋。第一重解釋是，二智就是中智（中道智慧）的家障，所以叫做智障。其次，『又此智障下』，說明中智被障礙，叫做智障。再次，『又能障下』，說明能障和所障相對而得智障之名。第一重解釋，智障兩字完全屬於能障。第二重解釋，智障兩字完全屬於所障。后一重解釋，障字屬於能，智字屬於所。到本卷末尾引用達磨郁多羅（Dharmottara，印度佛教論師）的解釋，雖然有很多種解釋，但沒有超出這三種。按照文意，應該在此處引用解釋。他的解釋稍微繁瑣，恐怕妨礙文旨，所以在後面說明。『云何下』，想要觀察中道，先要審察觀想的意義。『云何觀此二智無明』，用觀察審視的方法，知道它不是智的相狀。既然不是智的相狀，那就是無明。所以下面用觀想雖然分為三種類別，只是爲了破除無明，顯現中道。『觀此下』，正式說明用觀想。先列出三番，三番只是三假（三種假名，指因成假名、相續假名、攝屬假名）的異名。每一個假名中也用四句（四種判斷，指是、不是、亦是亦非、非是亦非）來推檢研核。最初觀想無明，就成為因成假名。說到空假之智與心相應，法性（dharmatā，諸法的本性）為因，二智為緣，與心相應，名為所生法。法就是無明，就是重新建立無明作為觀想的境界。『觀此下』，正式用觀想。用四句推檢二智不可得。問：既然說二智就是無明，應該用自體和他體來推究這個無明，為什麼又說『為從無明為從法性』？答：中智相對於它來說叫做無明，現在觀想無明，只是推究二智，是從法性而來，還是從無明而來，乃至共同和相離，又推究雙責，完全像破見因成中所說的那樣。『作此等者』，其次說明能推。

【English Translation】 English version The substance of wisdom is none other than ignorance (avidyā, delusion about the true nature of things). Through observation and investigation, the principle of the Middle Way can be revealed. This is the threefold contemplation method described below. However, observe that the substance of the two wisdoms (two kinds of wisdom, referring to fundamental wisdom and acquired wisdom) is ignorance, and the Dharma-nature of ignorance is neither one nor different. By continuously observing, one can naturally reach the state of dual cessation (simultaneously extinguishing the observer and the observed) and natural dual illumination (simultaneously illuminating truth and conventional truth). Speaking vertically like this, the Middle Way is not far off, let alone observing that the five aggregates (pañca-khandha, the five elements that constitute the human body), the twelve entrances (dvādasāyatana, sense organs and sense objects) are all reality. Therefore, know that the two wisdoms can break through what is to be broken, and all are the objects of contemplation of the Middle Way. Among them, first explain the wisdom-obscuration (jñānāvaraṇa, obstacles arising from wisdom). Speaking of wisdom-obscuration, there are three interpretations. The first interpretation is that the two wisdoms are the family obstacle of the Middle Wisdom (wisdom of the Middle Way), so it is called wisdom-obscuration. Secondly, 'Moreover, below this wisdom-obscuration,' it explains that the Middle Wisdom being obstructed is called wisdom-obscuration. Thirdly, 'Moreover, what can obstruct,' it explains that the name wisdom-obscuration is obtained relative to what can obstruct and what is obstructed. In the first interpretation, the two words 'wisdom-obscuration' entirely belong to what can obstruct. In the second interpretation, the two words 'wisdom-obscuration' entirely belong to what is obstructed. In the last interpretation, the word 'obscuration' belongs to what can, and the word 'wisdom' belongs to what is. At the end of this volume, the explanation of Dharmottara (Indian Buddhist philosopher) is cited, although there are many explanations, none of them go beyond these three. According to the meaning of the text, the explanation should be cited here. His explanation is slightly cumbersome, fearing that it may hinder the meaning of the text, so it will be explained later. 'How to below,' wanting to contemplate the Middle Way, first examine the meaning of contemplation. 'How to contemplate this ignorance of the two wisdoms,' using the method of observation and examination, know that it is not the appearance of wisdom. Since it is not the appearance of wisdom, it is ignorance. Therefore, although the contemplation below is divided into three categories, it is only to break through ignorance and reveal the Middle Way. 'Contemplate this below,' formally explaining the use of contemplation. First list three times, the three times are just different names for the three provisionalities (three provisional names, referring to provisional name of cause, provisional name of continuity, provisional name of inclusion). In each provisional name, four sentences (four kinds of judgments, referring to is, is not, is and is not, neither is nor is not) are also used to examine and investigate. Initially contemplating ignorance, it becomes the provisional name of cause. Speaking of the wisdom of emptiness and provisionality corresponding to the mind, Dharma-nature (dharmatā, the nature of all dharmas) is the cause, the two wisdoms are the condition, corresponding to the mind, named the produced Dharma. Dharma is ignorance, which is re-establishing ignorance as the object of contemplation. 'Contemplate this below,' formally using contemplation. Use four sentences to examine that the two wisdoms cannot be obtained. Question: Since it is said that the two wisdoms are ignorance, one should use self and other to investigate this ignorance, why is it said 'from ignorance or from Dharma-nature'? Answer: Middle Wisdom is called ignorance relative to it, now contemplating ignorance, only investigating the two wisdoms, whether it comes from Dharma-nature or from ignorance, and even together and apart, and investigating dual responsibility, completely like what is said in breaking through the cause of seeing. 'Those who do this,' secondly explaining what can push.

止觀之相。初明觀相有法譬合。法說可見。至此亦應結成二空二諦等也。止文亦爾並是文略。次譬如下譬說中。云遙望等者。大論十四云。如夜見杌謂之為人。是不實中能令心生謂之為人。人又疑無六分動相。杌如法性人如無明。人之與杌俱未審定。故云不了。起四句下合。既云起於四句執等。故知即是初心觀中為成次第。故二觀后明於中也。若執四句不會中理。故成無常。若離性執即于無明見於中道生法二空。故名為常。前見思等者。更重述于所破不同。二觀但破見思塵沙。故今所破唯二觀智。即是無明。言金剛者。亦用大經利钁斸地。唯至金剛不能穿徹。即喻無明非前二觀之所能破。能破即是中智龜甲白羊角也。觀破下結名也。二觀如文。此理不可下即不觀觀。故云非智非不智。複次下明三止也。初總明用止。亦用四句推檢無明。乃至二空與觀不別。故略引而已。但體是即寂與前為異。故須辨相。如持下舉譬也。故大經第八云。譬如持戒比丘觀無蟲水見塵似蟲。即作是念。此中動者蟲耶塵耶。久觀不已雖知是塵亦不明瞭。十住見性亦復如是。今全未見義同不了。故得借用彼十住喻。無明如蟲法性如塵。雖用四句推檢叵得。亦未了了見於法性。前人杌喻意亦如之。若謂下合喻可知。前生死下結名。可知。複次下用六

十四番。如是下重示四句方法之相。句即是門門名能通。由一一句皆能通理。隨用一門咸應見實。為不了者及以多人施設多門。雖立多門見必隨一。即以四句為修觀處。非所觀理名之為處。故第五卷中正以四句為修觀法。法謂方法。即是能通入理之法。是故此法亦可名處。因能通處至所通處。故云因門。二處名同能所別也。隨用一句既得見理。無復余句故名為融。自行既爾化他亦然。他機不同隨句見理。即名得入。以之為融。故須諸句一一研試。會有相應相應即融。若執等者更判用觀得失之相。雖破四句必離能執。執即門壞故名為燒。次觀法性即相續假。何者。由觀無明謂無明滅但有法性。雖作此解未破無明。當知此是情想之解。是故更觀法性之計為從何生。無明為前念。法性為后念。于中先牒前法性解。此解成惑為所觀境。先法。次譬。譬中雲塵杌等者。雙指前來觀無明譬。前觀無明即是法性。如觀塵杌蟲人叵得。今觀法性如觀塵杌復非明瞭。即當下正示觀法。應須觀破不了之相。所以移觀而推法性。具如破見相續假中。準前亦應結成三觀三止等相。文略不說。如是下用六十四番。亦應如前明得失等。文略不說。雖未等者勸於行者勤用止觀。雖六十四不出止觀。故勸常學不得余途。三觀真緣即相待假。初明自行。先

出待相為所觀境。即前觀于無明法性之觀智也。為智為非智者總立也。應知此智未見中理即是無明。無明非智。此之非智待誰得名。故有自他橫豎二待。諸佛在現對我為橫。我悟在當望今為豎。如是下次列句觀法。若緣修下約句破執。但破真緣共離自壞。緣在地前故云無常。非謂分段生死無常。若言緣修生智明者。義當無常生於常也。無此理故故云云何生常。若彼諸佛及我將來是真修者。真即是證證不名修。釋此下寄彼異釋以辨性過。真自下正判。四句下略明觀成無四句計。求橫豎相皆不可得。故智障亦不可得。何以故下釋也。何故無明體不可得。待諸佛智說為無明。佛智本無無明叵得。所觀無明既不可得能觀觀智亦復非有。故云亦無。若執下辨得失也。初判屬智障即是失也。次若不執下即是得也。初云四門即能通門。以成門故名能通得。若得契下明所通理。契此理。故名所通得。雖觀四句理實非四。此中闕六十四番者但是略耳。若有下次明化他。問。觀前二假何故不明化他相耶。答。前觀法未周自行未滿。是故至此方名利他。初文總舉。所謂下別釋。初釋緣修中。先法次喻。初法中雲無常生常如前所說。前為破故故云不應無常生常。今明隨機宜聞得益。語同意異不可一準。無常望常無常是他。故大經破十仙中雲。如

【現代漢語翻譯】出待相為所觀境（Chū dài xiāng wèi suǒ guān jìng）：指出觀照的對象是相互依存的。這指的是之前觀照無明法性（wú míng fǎ xìng）的觀智（guān zhì，觀照的智慧）。即前觀于無明法性之觀智也（Jí qián guān yú wú míng fǎ xìng zhī guān zhì yě）：這就是之前觀照無明法性的觀智。為智為非智者總立也（Wèi zhì wèi fēi zhì zhě zǒng lì yě）：無論是智慧還是非智慧，都是相對而立的。應知此智未見中理即是無明（Yīng zhī cǐ zhì wèi jiàn zhōng lǐ jí shì wú míng）：應當知道，這種智慧如果未能證見中道之理，那就是無明。無明非智（Wú míng fēi zhì）：無明不是智慧。此之非智待誰得名（Cǐ zhī fēi zhì dài shuí dé míng）：這種『非智』的名稱是相對於什麼而成立的呢？故有自他橫豎二待（Gù yǒu zì tā héng shù èr dài）：所以有自身和他人的橫向比較，以及前後時間的縱向比較這兩種依存關係。諸佛在現對我為橫（Zhū fó zài xiàn duì wǒ wèi héng）：諸佛現在存在，與我相對，是橫向的比較。我悟在當望今為豎（Wǒ wù zài dāng wàng jīn wèi shù）：我將來覺悟，與現在相比，是縱向的比較。如是下次列句觀法（Rú shì xià cì liè jù guān fǎ）：像這樣，接下來依次列出觀照的方法。若緣修下約句破執（Ruò yuán xiū xià yuē jù pò zhí）：如果從緣起修行的角度來破除執著。但破真緣共離自壞（Dàn pò zhēn yuán gòng lí zì huài）：只是破除真實的緣起、共同的緣起、離開自性的緣起這些錯誤的觀念。緣在地前故云無常（Yuán zài dì qián gù yún wú cháng）：緣起在地之前，所以說是無常。非謂分段生死無常（Fēi wèi fēn duàn shēng sǐ wú cháng）：這裡說的無常，不是指分段生死的無常。若言緣修生智明者（Ruò yán yuán xiū shēng zhì míng zhě）：如果說通過緣起修行可以生起智慧光明。義當無常生於常也（Yì dāng wú cháng shēng yú cháng yě）：那麼就意味著無常可以生出常。無此理故故云云何生常（Wú cǐ lǐ gù gù yún yún hé shēng cháng）：沒有這樣的道理，所以說怎麼能從無常中生出常呢？若彼諸佛及我將來是真修者（Ruò bǐ zhū fó jí wǒ jiāng lái shì zhēn xiū zhě）：如果那些諸佛以及我將來是真正的修行者。真即是證證不名修（Zhēn jí shì zhèng zhèng bù míng xiū）：真正的修行是證悟，證悟不叫做修行。釋此下寄彼異釋以辨性過（Shì cǐ xià jì bǐ yì shì yǐ biàn xìng guò）：解釋這些，是爲了藉助其他的解釋來辨明自性的過失。真自下正判（Zhēn zì xià zhèng pàn）：從『真』字開始，正式進行判斷。四句下略明觀成無四句計（Sì jù xià lüè míng guān chéng wú sì jù jì）：下面簡略說明觀照成就后，就不會再執著於四句的計度。求橫豎相皆不可得（Qiú héng shù xiāng jiē bù kě dé）：尋求橫向和縱向的相狀，都是不可得的。故智障亦不可得（Gù zhì zhàng yì bù kě dé）：所以智慧的障礙也是不可得的。何以故下釋也（Hé yǐ gù xià shì yě）：下面解釋為什麼。何故無明體不可得（Hé gù wú míng tǐ bù kě dé）：為什麼無明的本體是不可得的呢？待諸佛智說為無明（Dài zhū fó zhì shuō wèi wú míng）：是相對於諸佛的智慧，才說有無明。佛智本無無明叵得（Fó zhì běn wú wú míng pǒ dé）：佛的智慧本來就沒有無明，所以無明是不可得的。所觀無明既不可得能觀觀智亦復非有（Suǒ guān wú míng jì bù kě dé néng guān guān zhì yì fù fēi yǒu）：所觀照的無明既然不可得，能觀照的觀智也就不存在了。故云亦無（Gù yún yì wú）：所以說也是沒有的。若執下辨得失也（Ruò zhí xià biàn dé shī yě）：如果執著，下面辨別得失。初判屬智障即是失也（Chū pàn shǔ zhì zhàng jí shì shī yě）：最初的判斷屬於智慧的障礙，那就是失去。次若不執下即是得也（Cì ruò bù zhí xià jí shì dé yě）：其次，如果不執著，那就是得到。初云四門即能通門（Chū yún sì mén jí néng tōng mén）：最初說的四門，就是能夠通達的門徑。以成門故名能通得（Yǐ chéng mén gù míng néng tōng dé）：因為成就了這些門徑，所以叫做能夠通達而得到。若得契下明所通理（Ruò dé qì xià míng suǒ tōng lǐ）：如果能夠契合，下面說明所通達的道理。契此理（Qì cǐ lǐ）：契合這個道理。故名所通得（Gù míng suǒ tōng dé）：所以叫做所通達而得到。雖觀四句理實非四（Suī guān sì jù lǐ shí fēi sì）：雖然觀照四句，但實際上道理並非四句所能概括。此中闕六十四番者但是略耳（Cǐ zhōng quē liù shí sì fān zhě dàn shì lüè ěr）：這裡缺少六十四番的詳細論述，只是爲了簡略。若有下次明化他（Ruò yǒu xià cì míng huà tā）：如果有了，下面說明教化他人。問（Wèn）：問。觀前二假何故不明化他相耶（Guān qián èr jiǎ hé gù bù míng huà tā xiāng yé）：觀照前面的兩種假象，為什麼不說明教化他人的相狀呢？答（Dá）：答。前觀法未周自行未滿（Qián guān fǎ wèi zhōu zì xíng wèi mǎn）：之前的觀照方法還不完備，自身的修行還沒有圓滿。是故至此方名利他（Shì gù zhì cǐ fāng míng lì tā）：所以到了這裡，才叫做利益他人。初文總舉（Chū wén zǒng jǔ）：最初的文句是總體的概括。所謂下別釋（Suǒ wèi xià bié shì）：下面分別解釋。初釋緣修中（Chū shì yuán xiū zhōng）：首先解釋緣起修行。先法次喻（Xiān fǎ cì yù）：先說法理，然後用比喻。初法中雲無常生常如前所說（Chū fǎ zhōng yún wú cháng shēng cháng rú qián suǒ shuō）：最初的法理中說，無常生常，就像前面所說的。前為破故故云不應無常生常（Qián wèi pò gù gù yún bù yìng wú cháng shēng cháng）：前面是爲了破除錯誤的觀念，所以說不應該從無常中生出常。今明隨機宜聞得益（Jīn míng suí jī yí wén dé yì）：現在說明，根據不同的根機，聽聞佛法可以得到利益。語同意異不可一準（Yǔ tóng yì yì bù kě yī zhǔn）：語言相同，但意義不同，不能一概而論。無常望常無常是他（Wú cháng wàng cháng wú cháng shì tā）：無常相對於常來說，無常是『他』。故大經破十仙中雲（Gù dà jīng pò shí xiān zhōng yún）：所以《大般涅槃經》在破斥十仙的時候說。

【English Translation】『Chū dài xiāng wèi suǒ guān jìng』: The object of contemplation arises from interdependent relationships. This refers to the contemplative wisdom (guān zhì) that contemplates the nature of ignorance (wú míng fǎ xìng). 『Jí qián guān yú wú míng fǎ xìng zhī guān zhì yě』: This is the contemplative wisdom that contemplates the nature of ignorance. 『Wèi zhì wèi fēi zhì zhě zǒng lì yě』: Whether it is wisdom or non-wisdom, both are established in relation to each other. 『Yīng zhī cǐ zhì wèi jiàn zhōng lǐ jí shì wú míng』: It should be known that if this wisdom fails to realize the principle of the Middle Way, it is ignorance. 『Wú míng fēi zhì』: Ignorance is not wisdom. 『Cǐ zhī fēi zhì dài shuí dé míng』: Relative to what is this term 『non-wisdom』 established? 『Gù yǒu zì tā héng shù èr dài』: Therefore, there are two kinds of dependence: horizontal comparison between oneself and others, and vertical comparison between past and future. 『Zhū fó zài xiàn duì wǒ wèi héng』: The Buddhas exist now, in relation to me, which is a horizontal comparison. 『Wǒ wù zài dāng wàng jīn wèi shù』: My future enlightenment, compared to the present, is a vertical comparison. 『Rú shì xià cì liè jù guān fǎ』: Like this, the following lists the methods of contemplation in order. 『Ruò yuán xiū xià yuē jù pò zhí』: If one breaks through attachments from the perspective of conditioned arising and practice. 『Dàn pò zhēn yuán gòng lí zì huài』: It simply breaks through the false notions of true conditioned arising, common conditioned arising, and conditioned arising that is separate from self-nature. 『Yuán zài dì qián gù yún wú cháng』: Conditioned arising is before the ground, so it is said to be impermanent. 『Fēi wèi fēn duàn shēng sǐ wú cháng』: The impermanence mentioned here does not refer to the impermanence of segmented birth and death. 『Ruò yán yuán xiū shēng zhì míng zhě』: If it is said that wisdom and light can arise through the practice of conditioned arising. 『Yì dāng wú cháng shēng yú cháng yě』: Then it would mean that impermanence can give rise to permanence. 『Wú cǐ lǐ gù gù yún yún hé shēng cháng』: There is no such principle, so it is said, how can permanence arise from impermanence? 『Ruò bǐ zhū fó jí wǒ jiāng lái shì zhēn xiū zhě』: If those Buddhas and I in the future are true practitioners. 『Zhēn jí shì zhèng zhèng bù míng xiū』: True practice is enlightenment, and enlightenment is not called practice. 『Shì cǐ xià jì bǐ yì shì yǐ biàn xìng guò』: Explaining these is to use other explanations to discern the faults of self-nature. 『Zhēn zì xià zhèng pàn』: Starting from the word 『true』, a formal judgment is made. 『Sì jù xià lüè míng guān chéng wú sì jù jì』: The following briefly explains that after contemplation is accomplished, one will no longer be attached to the calculations of the four phrases. 『Qiú héng shù xiāng jiē bù kě dé』: Seeking horizontal and vertical characteristics is unattainable. 『Gù zhì zhàng yì bù kě dé』: Therefore, the obstacles of wisdom are also unattainable. 『Hé yǐ gù xià shì yě』: The following explains why. 『Hé gù wú míng tǐ bù kě dé』: Why is the substance of ignorance unattainable? 『Dài zhū fó zhì shuō wèi wú míng』: It is said to be ignorance in relation to the wisdom of the Buddhas. 『Fó zhì běn wú wú míng pǒ dé』: The wisdom of the Buddha originally has no ignorance, so ignorance is unattainable. 『Suǒ guān wú míng jì bù kě dé néng guān guān zhì yì fù fēi yǒu』: Since the ignorance being contemplated is unattainable, the contemplative wisdom that contemplates it also does not exist. 『Gù yún yì wú』: Therefore, it is said to also be non-existent. 『Ruò zhí xià biàn dé shī yě』: If there is attachment, the following distinguishes between gain and loss. 『Chū pàn shǔ zhì zhàng jí shì shī yě』: The initial judgment belongs to the obstacles of wisdom, which is loss. 『Cì ruò bù zhí xià jí shì dé yě』: Secondly, if there is no attachment, then it is gain. 『Chū yún sì mén jí néng tōng mén』: The four gates initially mentioned are the paths that can lead to understanding. 『Yǐ chéng mén gù míng néng tōng dé』: Because these paths are accomplished, it is called being able to understand and attain. 『Ruò dé qì xià míng suǒ tōng lǐ』: If one can accord with it, the following explains the principle that is understood. 『Qì cǐ lǐ』: Accord with this principle. 『Gù míng suǒ tōng dé』: Therefore, it is called that which is understood and attained. 『Suī guān sì jù lǐ shí fēi sì』: Although contemplating the four phrases, the actual principle cannot be encompassed by the four phrases. 『Cǐ zhōng quē liù shí sì fān zhě dàn shì lüè ěr』: The detailed discussion of the sixty-four aspects is missing here, but it is only for the sake of brevity. 『Ruò yǒu xià cì míng huà tā』: If there is, the following explains how to teach others. 『Wèn』: Question. 『Guān qián èr jiǎ hé gù bù míng huà tā xiāng yé』: Why does contemplating the previous two illusions not explain the characteristics of teaching others? 『Dá』: Answer. 『Qián guān fǎ wèi zhōu zì xíng wèi mǎn』: The previous method of contemplation is not complete, and one's own practice is not fulfilled. 『Shì gù zhì cǐ fāng míng lì tā』: Therefore, it is only at this point that it is called benefiting others. 『Chū wén zǒng jǔ』: The initial sentence is a general summary. 『Suǒ wèi xià bié shì』: The following explains separately. 『Chū shì yuán xiū zhōng』: First, explain conditioned arising and practice. 『Xiān fǎ cì yù』: First explain the principle, then use a metaphor. 『Chū fǎ zhōng yún wú cháng shēng cháng rú qián suǒ shuō』: The initial principle says that impermanence gives rise to permanence, as mentioned before. 『Qián wèi pò gù gù yún bù yìng wú cháng shēng cháng』: The previous was to break through false notions, so it was said that permanence should not arise from impermanence. 『Jīn míng suí jī yí wén dé yì』: Now it is explained that according to different capacities, hearing the Dharma can bring benefits. 『Yǔ tóng yì yì bù kě yī zhǔn』: The words are the same, but the meanings are different, so they cannot be generalized. 『Wú cháng wàng cháng wú cháng shì tā』: Impermanence in relation to permanence, impermanence is 『other』. 『Gù dà jīng pò shí xiān zhōng yún』: Therefore, the Mahaparinirvana Sutra says when refuting the ten immortals.

汝法中因是常果是無常。何妨我法因是無常而果是常。今亦如是。因於緣修無常因故。生於真修常住果也。又云下譬他生。伊蘭如無明栴檀如法性故。是故大經阇王聞法得授記已。自述嘆云。我見世間從伊蘭子生伊蘭樹。不見伊蘭生栴檀樹。我今得見從伊蘭子生栴檀樹。栴檀樹者。即是我心無根信也。言無根者。我初不知恭敬如來。今蒙生信故曰無根。如來望我如來為他。法王種性自也。從谷生谷故名為種。谷種不變。故名為性。從我身中法性而生義之如種。無始至今其種不變。故名為性。不同從佛而生信心。故名為自。因滅等共生也。由內法性及外觀智無明滅已。即得菩提。故名為共。或言下離生也。非內謂非法性。非外謂非緣修。離此二故名為無因。而得是等者。雖非內外不無所得中道之智。言云云者。一一句末皆應結云得是智慧。以離執故名為得智。無得等者結釋前文以成三觀。離性過故名為無得。離過得智故云之得。證無得故名得無得。即此無得假名為得。得與無得皆不可得。義兼雙遮覆能雙照得與無得。諸菩薩下次明菩薩作論利他。即是菩薩作論申門。天親地論法性依持。即屬自生。是論正意故云正主。他共無因例此可知。中論申空。空為正主。余有等三準此亦爾。豈離四門者攝教顯門。一切諸教四門攝盡

【現代漢語翻譯】現代漢語譯本：你（指對方）的教法中，因是常，果是無常。為什麼我的教法中，因是無常而果是常就不可以呢？現在也是這樣，因為憑藉因緣修習無常的因，所以產生真實修行的常住之果。還有，下面用比喻來說明他生。伊蘭（一種臭木）好比無明，栴檀（一種香木）好比法性。因此，《大涅槃經》中阿阇世王（Ajatasattu）（未生怨）聽聞佛法后得到授記，自己感嘆說：『我看見世間從伊蘭的種子生長出伊蘭樹，沒見過伊蘭生長出栴檀樹。我現在得見從伊蘭的種子生長出栴檀樹。』栴檀樹，就是我心中無根的信心啊。說『無根』，是因為我最初不知道恭敬如來，現在蒙受佛恩生起信心，所以說是無根。如來期望我，如來是爲了他人。法王的種性本來就是這樣。從穀子生長出穀子，所以叫做『種』。穀子的種子不會改變，所以叫做『性』。從我的身中法性而生，這個意義就像種子一樣。從無始以來直到現在，這個種子沒有改變，所以叫做『性』。這不同於從佛那裡生起信心，所以說是『自』。因滅等共同產生。由於內在的法性和外在的觀智，無明滅除后，就能證得菩提，所以叫做『共』。或者說，下面是離生。非內，指的是非法性；非外，指的是非因緣修習。離開這兩者，所以叫做『無因』。而得到這些，雖然不是內外，但並非沒有所得，而是中道的智慧。說『云云』，每一句話的結尾都應該總結說『得到這種智慧』。因為遠離執著，所以叫做『得智』。無得等，總結解釋前面的文字，從而成就空、無相、無愿三觀。遠離自性的過失，所以叫做『無得』。遠離過失而得到智慧，所以說『之得』。證悟無得，叫做『得無得』。這個無得，只是假名為得。得與無得，都是不可得的。這個意義兼顧雙重遮遣，又能雙重照見得與無得。諸菩薩等，下面說明菩薩造論是爲了利益他人。這就是菩薩造論來闡明四門。天親（Vasubandhu）的《地論》以法性為依據，屬於自生。這部論的真正用意，所以說是『正主』。他生、共生、無因生，可以依此類推。《中論》闡明空性，以空性為正主。其餘的有等三種，也按照這個原則。難道離開了四門嗎？攝教顯門，一切諸教都包含在四門之中了。

【English Translation】 English version: In your (referring to the other party) Dharma, the cause is permanent, and the effect is impermanent. Why can't my Dharma have an impermanent cause and a permanent effect? It is the same now. Because one cultivates impermanent causes through conditions, one produces the permanent fruit of true cultivation. Furthermore, the following uses a metaphor to explain other-origination (parotpatti). The eranda (a foul-smelling tree) is like ignorance, and the chandana (sandalwood, a fragrant tree) is like Dharma-nature. Therefore, in the Mahaparinirvana Sutra, King Ajatasattu (Ajatasattu) (Unborn Enemy) after hearing the Dharma and receiving a prediction of enlightenment, exclaimed: 'I have seen in the world that from the seed of the eranda grows an eranda tree, but I have never seen an eranda grow a chandana tree. Now I see that from the seed of the eranda grows a chandana tree.' The chandana tree is the rootless faith in my heart. 'Rootless' means that I did not initially know how to respect the Tathagata, but now I have received the Buddha's grace and generated faith, so it is called rootless. The Tathagata expects me, the Tathagata is for others. The nature of the Dharma-king is originally like this. From grain grows grain, so it is called 'seed'. The seed of grain does not change, so it is called 'nature'. From the Dharma-nature in my body arises, this meaning is like a seed. From beginningless time until now, this seed has not changed, so it is called 'nature'. This is different from generating faith from the Buddha, so it is called 'self'. Cause-cessation and others arise together. Because of the inner Dharma-nature and the outer wisdom of observation, when ignorance is extinguished, one can attain Bodhi, so it is called 'together'. Or, the following is separation-origination. Non-inner refers to non-Dharma-nature; non-outer refers to non-conditioned cultivation. Separating from these two, it is called 'without cause'. And to obtain these, although it is neither inner nor outer, it is not without attainment, but the wisdom of the Middle Way. Saying 'and so on', at the end of each sentence, one should conclude by saying 'obtaining this wisdom'. Because of being free from attachment, it is called 'obtaining wisdom'. Non-attainment and so on, summarizes and explains the preceding text, thereby accomplishing the three contemplations of emptiness, signlessness, and wishlessness. Being free from the fault of self-nature, it is called 'non-attainment'. Being free from fault and obtaining wisdom, it is called 'of attainment'. Realizing non-attainment is called 'obtaining non-attainment'. This non-attainment is only nominally called attainment. Attainment and non-attainment are both unattainable. This meaning encompasses dual negation and can also dually illuminate attainment and non-attainment. The Bodhisattvas and so on, the following explains that Bodhisattvas create treatises to benefit others. This is the Bodhisattva creating treatises to elucidate the four gates. Vasubandhu's (Vasubandhu) Treatise on the Stages of the Earth relies on Dharma-nature and belongs to self-origination. The true intention of this treatise, so it is called 'principal'. Other-origination, co-origination, and causeless-origination can be inferred by analogy. Does it depart from the four gates? Embracing the teachings and revealing the gates, all the teachings are contained within the four gates.

。四門雖殊通理不異。若得此意無所乖違。牟楯者。牟字應作矛。或作𨥨。兵器也。長二丈建於兵車。楯字應作盾。亦是兵器。即旁牌也。此楯是欄楯字耳。此牟是牛鳴也。並非文意如楚有賣矛及賣盾者。有來買矛。語買者言。此矛壞千盾。有來買盾者語買者言。此盾壞千矛。買矛者猶在。買盾者復至。買矛者語賣者言。還與汝矛而壞汝盾為得幾盾。賣者無答自相違故。若用下用四門中四論四悉。以修止觀。經論下明門功能。如此下明門中觀行之功能也。允亦合也。明眼下舉得辨失。問下料簡也。初問中無明法性既其相即。法性即無明。故應當俱破。無明即法性故應當俱顯。二法不二故俱破顯。二法若二為理不成。答意者。二法無體但有假名。雖俱假名必無並住。故法性顯無明已傾。無明傾時法性尚無。況復更立無明之名。故無破顯而破而顯。次問意者。如向所答。無明既其即是法性。但唯法性何有無明。而前文云。二法相即。若相即者。何但無明即是法性。復有法性即是無明。今文但舉一邊為問。故云無復無明與誰相即。亦應更云。法性即無明。無復法性與誰相即。所以不論后一邊者。于迷示理明理不二。是故相即。推不二理一對即足。何須重並下一對耶。若示迷性應存后對。答中二喻。初喻意者具用二對。無明如

【現代漢語翻譯】四門雖然不同，但通往真理的道理並沒有差異。如果領悟了這個道理，就不會有任何矛盾衝突。『牟楯』（矛盾）中的『牟』字應該寫作『矛』，或者寫作『𨥨』，是一種兵器，長二丈，安裝在兵車上。『楯』字應該寫作『盾』，也是一種兵器，即旁牌。這裡的『楯』是欄楯的『楯』字。這裡的『牟』是牛鳴叫的聲音。並非是文字的含義，就像楚國有人既賣矛又賣盾一樣。有人來買矛，告訴買者說：『這矛能刺穿一千個盾。』有人來買盾，告訴買者說：『這盾能擋住一千支矛。』買矛的人還在，買盾的人又來了。買矛的人對賣者說：『還給你矛，用它來刺穿你的盾，能刺穿幾個盾？』賣者無言以對，因為自相矛盾。如果用四門中的四論四悉地來修習止觀，經論下面會說明門的功能。『如此』下面說明門中觀行的功能。『允』也是符合的意思。『明眼』下面舉例說明了辨別得失。『問』下面是簡別。最初的提問中，無明（avidyā）和法性（dharmatā），既然它們相互即是，法性即是無明，所以應當一起破除。無明即是法性，所以應當一起顯現。二法不二，所以一起破除和顯現。二法如果相異，道理就不能成立。回答的意思是：二法沒有實體，只有假名。雖然都是假名，但必定不能同時存在。所以法性顯現時，無明就已經消退。無明消退時，法性尚且不存在，更何況再立無明的名稱呢？所以沒有破除和顯現，而是既破除又顯現。其次提問的意思是：如先前所回答的，無明既然就是法性，只有法性，哪裡還有無明呢？而前面的經文說：『二法相互即是。』如果相互即是，為什麼只有無明即是法性，還有法性即是無明呢？現在的經文只舉了一邊來提問，所以說『沒有了無明，與誰相互即是？』也應該再說：『法性即是無明，沒有了法性，與誰相互即是？』之所以不討論后一邊，是因為在迷惑中顯示真理，明瞭真理與迷惑沒有分別，所以相互即是。推究不二的道理，一對就足夠了，何必重複並列下一對呢？如果顯示迷惑的性質，就應該保留後一對。回答中用了兩個比喻。第一個比喻的意思是同時使用了兩對。無明就像...

【English Translation】 Although the four entrances are different, the principles they lead to are not different. If you understand this meaning, there will be no contradictions. The 'Mao Dun' (牟楯, contradiction) in Chinese should be written as 'Mao' (矛, spear) or '𨥨', which is a weapon, two zhang (丈, a unit of length) long, mounted on a war chariot. The character 'Dun' (楯) should be written as '盾' (shield), which is also a weapon, namely a side shield. The 'Dun' here is the 'Dun' in 'lan dun' (欄楯, railing). The 'Mao' here is the sound of a cow mooing. It is not the meaning of the text, like the person in the state of Chu who sold both spears and shields. Someone came to buy a spear and told the buyer: 'This spear can pierce a thousand shields.' Someone came to buy a shield and told the buyer: 'This shield can block a thousand spears.' The person buying the spear was still there, and the person buying the shield came again. The person buying the spear said to the seller: 'I'll give you back the spear, and use it to pierce your shield, how many shields can it pierce?' The seller had no answer because it was self-contradictory. If you use the four theses and four siddhantas (悉檀, ultimate truth) in the four entrances to cultivate cessation and contemplation (止觀, śamatha-vipassanā), the sutras and treatises below will explain the function of the entrances. 'Thus' below explains the function of contemplation and practice in the entrances. 'Indeed' also means in accordance with. 'Clear eyes' below gives examples to illustrate distinguishing gains and losses. 'Question' below is a brief distinction. In the initial question, ignorance (無明, avidyā) and dharma-nature (法性, dharmatā), since they are mutually identical, dharma-nature is ignorance, so they should be destroyed together. Ignorance is dharma-nature, so they should be revealed together. The two dharmas are not two, so they are destroyed and revealed together. If the two dharmas are different, the principle cannot be established. The meaning of the answer is: the two dharmas have no substance, only provisional names. Although they are both provisional names, they certainly cannot coexist. Therefore, when dharma-nature manifests, ignorance has already receded. When ignorance recedes, dharma-nature does not even exist, let alone establishing the name of ignorance again? Therefore, there is no destruction and revelation, but rather both destruction and revelation. The meaning of the second question is: as answered previously, since ignorance is dharma-nature, there is only dharma-nature, where is there ignorance? And the previous text said: 'The two dharmas are mutually identical.' If they are mutually identical, why is it only ignorance that is dharma-nature, and there is also dharma-nature that is ignorance? The current text only raises one side to ask, so it says 'There is no more ignorance, with whom is it mutually identical?' It should also be said: 'Dharma-nature is ignorance, there is no more dharma-nature, with whom is it mutually identical?' The reason why the latter side is not discussed is because revealing the truth in delusion, clarifying the truth and delusion are not different, so they are mutually identical. Investigating the principle of non-duality, one pair is enough, why repeat and juxtapose the next pair? If the nature of delusion is revealed, the latter pair should be retained. The answer uses two metaphors. The meaning of the first metaphor is to use both pairs at the same time. Ignorance is like...

水法性如冰。如為不識一句冠下兩句。為迷冰者指水為冰。為迷水者指冰為水。如迷法性即指無明。如迷無明即指法性。若失此意俱迷二法。故知世人非但不識即無明之法性。亦乃不識即法性之無明。猶如濕性本無二名。假立二名以示迷者。為計二名不了無二。故以二法更互相即。恐迷冰水更引珠喻。珠非水火遇緣故生。理性非二從緣故說。次明位者。初釋中位修相證相。亦為且存次第文故。故云兩觀以為方便。地相體真及以隨緣。能為入地雙遮方便。故至初地任運雙遮。地前空假能為入地雙照方便。故至初地任運雙照。故體真止以止見思。即以空觀。而照真諦。假觀隨緣準此可知。是故初地名中道位。次修此下斥權位也。先立三位。謂通教八地別教初地圓教初住。若別接下兼序通別修證之位。欲斥于權。是故重序。初明通教以別接者。方乃得云七地論修八地論證。問。第三卷明別接通中。何故乃云八地聞中道。九地伏無明。十地破無明。方得名為佛。以何義故。與此不同。答。始從四地終至九地咸受接名。三根不同故位不等。四地為上六七為中八九為下。文從中說故云七地。前為銷經故從下說。故大品云。十地菩薩為如佛。經從下者其位定故。故諸經論多從下說。言如佛者。通第十地名為佛地。被接之人能破無明。

【現代漢語翻譯】現代漢語譯本水的法性就像冰一樣。如果有人不明白，就用一句『冠下兩句』來解釋。為迷惑于冰的人指出水就是冰，為迷惑於水的人指出冰就是水。如果迷惑於法性，就會執著于無明（avidyā，無知）。如果迷惑于無明，就會執著於法性。如果失去這個道理，就會迷惑于兩種法。所以要知道世人不僅不認識即是無明的法性，也不認識即是法性的無明。猶如濕性本來沒有兩個名稱，只是爲了迷惑的人才假立兩個名稱，因為執著于兩個名稱而不能瞭解其沒有分別。所以用兩種法互相即是來解釋。恐怕迷惑于冰和水，所以又引用珠子的比喻。珠子不是水也不是火，而是遇到因緣才產生。理性不是二元的，而是隨順因緣而說的。接下來解釋位次。首先解釋中位，包括修相和證相，也是爲了暫且保留次第的緣故。所以說『兩觀以為方便』。地相體真以及隨緣，能夠作為入地的雙遮方便。所以到了初地就能任運地雙遮。地前的空假能夠作為入地的雙照方便。所以到了初地就能任運地雙照。所以體真止息以止息見思惑，也就是用空觀來照見真諦。假觀隨順因緣，可以依此類推。因此初地名為中道位。接下來『次修此下』是斥責權位。先設立三個位次，即通教的八地、別教的初地、圓教的初住。如果別教接通教，就兼顧敘述通教和別教的修證位次，想要斥責權位，所以重新敘述。首先說明通教以別教來接引，才能說七地論修，八地論證。問：第三卷中說明別教接通教時，為什麼說八地聽聞中道，九地伏無明，十地破無明，才能稱為佛？這是什麼道理？和這裡不同？答：從四地開始到九地結束，都接受接引的名稱。三種根器不同，所以位次不等。四地為上，六七為中，八九為下。文中是從中間說的，所以說七地。前面是爲了解釋經文，所以從下位說。所以《大品般若經》說：十地菩薩像佛。經文從下位說，是因為其位次已經確定。所以諸經論大多從下位說。說『如佛』，是指通教的第十地名為佛地。被接引的人能夠破除無明。

【English Translation】 English version The nature of water is like ice. If someone doesn't understand, use the phrase 'the two sentences below the crown' to explain. For those confused about ice, point out that water is ice; for those confused about water, point out that ice is water. If one is confused about Dharma-nature (法性), one becomes attached to ignorance (avidyā, 無明). If one is confused about ignorance, one becomes attached to Dharma-nature. If one loses this principle, one will be confused about both dharmas. Therefore, know that people not only do not recognize Dharma-nature as being identical to ignorance, but also do not recognize ignorance as being identical to Dharma-nature. It is like how wetness originally has no two names, but two names are provisionally established to show those who are confused, because they are attached to two names and cannot understand that they are not separate. Therefore, the two dharmas are used to explain that they are mutually identical. Fearing confusion about ice and water, the analogy of a pearl is further introduced. A pearl is neither water nor fire, but arises when conditions are met. The principle of reality is not dualistic, but is spoken of according to conditions. Next, the stages are explained. First, the middle stage is explained, including the aspects of cultivation and realization, also for the sake of temporarily preserving the order. Therefore, it is said that 'the two contemplations are used as expedient means.' The characteristic of the ground (地相) of embodying truth (體真) and according with conditions (隨緣) can serve as the expedient means of dual cessation for entering the ground. Therefore, upon reaching the first ground, one can spontaneously cease both. The emptiness and provisionality (空假) before the ground can serve as the expedient means of dual illumination for entering the ground. Therefore, upon reaching the first ground, one can spontaneously illuminate both. Therefore, the cessation of embodying truth is to cease the delusions of views and thoughts (見思惑), which is to use the contemplation of emptiness (空觀) to illuminate the ultimate truth (真諦). The contemplation of provisionality (假觀) according with conditions can be understood by analogy. Therefore, the first ground is called the Middle Way stage (中道位). Next, '次修此下' is to criticize provisional stages. First, three stages are established, namely the eighth ground of the common teaching (通教), the first ground of the distinct teaching (別教), and the first abode of the perfect teaching (圓教). If the distinct teaching connects with the common teaching, it also includes a description of the stages of cultivation and realization of the common and distinct teachings, wanting to criticize provisional stages, so it is re-described. First, it is explained that the common teaching is connected by the distinct teaching, so that it can be said that the seventh ground discusses cultivation and the eighth ground discusses realization. Question: In the third volume, when explaining the distinct teaching connecting with the common teaching, why is it said that the eighth ground hears the Middle Way, the ninth ground subdues ignorance, and the tenth ground breaks ignorance, in order to be called a Buddha? What is the reason for this? How is it different from here? Answer: From the fourth ground to the end of the ninth ground, all receive the name of connection. The three types of faculties are different, so the stages are not equal. The fourth ground is the highest, the sixth and seventh are the middle, and the eighth and ninth are the lowest. The text speaks from the middle, so it says the seventh ground. The previous was to explain the sutra, so it spoke from the lower stage. Therefore, the Mahaprajnaparamita Sutra (《大品般若經》) says: The tenth ground Bodhisattva is like a Buddha. The sutra speaks from the lower stage because its stage is already determined. Therefore, many sutras and treatises mostly speak from the lower stage. Saying 'like a Buddha' refers to the tenth ground of the common teaching being called the Buddha ground. The person who is connected can break through ignorance.

無明破已。如彼佛地同得八相。故名為如。如此下斥權位也通別二意雖破無明。權位猶高故須斥破。問。干慧正是初心所修。云何斥言初不得修。答。舉劣況勝一往斥之。如干慧中總含三賢。初心但可修五停心尚無念處。況有八地道觀雙流。即今被接破無明耶。又初心下次斥別教初立信心。尚未入信豈論迴向。文中但云至迴向者文略故也。故彼權位凡夫無分。言修中者亦寄次第。實而言之三觀圓修。以二觀心修于中道。是故至此即名圓修。故四念處云。別向圓修即此意也。次今明下正顯圓位。初立五品。引法華經釋成三觀。空座中衣假室。復以定慧助釋忍衣。座畢竟故所以空圓。衣寂滅故所以中圓。室慈大故所以假圓。又室衣座三皆云如來。是故圓也。始從下相似位也。見鶴下舉譬似也。大經十四云。見有二種。一相貌見二了了見。相貌見者。如遠見煙名為見火。雖不見火實非虛妄。空中見鶴便言見水。若見蓮華便言見根。籬間見角便言見牛。見女懷妊便言見欲。若見身口便言見心。一一句下廣如初句。如是併名相貌見也。了了見者。如眼見色菩薩見道。菩提涅槃亦復如是。及觀掌果義亦同之。如是併名了了見也。若相貌見名相似見。了了見者名究竟見。分證亦得分了之名。故此似位引彼相貌者相似見。實非見性。雖

【現代漢語翻譯】現代漢語譯本『無明』（avidyā，對事物真相的迷惑）破除之後，就如同佛的果地一樣，同樣證得『八相成道』（佛陀一生中的八個重要階段）。所以稱為『如』（tathatā，真如）。下面這段話是用來貶低權教菩薩的地位。雖然他們也破除了『無明』，但他們的果位仍然很高，所以需要貶低。問：『干慧地』（干觀慧地，指僅有智慧而無禪定的修行階段）正是初學者所修的，為什麼說初學者不能修呢？答：這是用低劣的情況來比況殊勝的情況，籠統地貶低他們。比如『干慧地』中總括了『三賢位』（十住、十行、十回向），初學者只能修『五停心觀』（不凈觀、慈悲觀、因緣觀、數息觀、唸佛觀），連『四念處』（身念處、受念處、心念處、法念處）都還沒有達到，更何況是『八地』（八地菩薩）的『道觀雙流』（智慧和慈悲同時涌現）呢？怎麼能說現在就被接引而破除『無明』了呢？又，『初心』（最初發心）之後，是貶低別教最初建立的信心。尚未進入信心，哪裡談得上『迴向』（將功德迴向給眾生或佛果）呢？文中只說『至迴向者』，是省略了部分內容。所以那些權教菩薩和凡夫沒有份。說『修中』，也是寄託了次第。實際上來說，是『三觀圓修』（空觀、假觀、中觀同時修習）。用『二觀』（空觀和假觀）的心來修習『中道』（不落兩邊的中正之道）。所以到了這裡，就稱為『圓修』。所以『四念處』說，『別向圓修』，就是這個意思。接下來，『今明』（現在說明）以下，正式顯示圓教的果位。首先建立『五品位』（隨喜品、讀誦品、講說法品、兼行六度品、正行六度品）。引用《法華經》來解釋成就『三觀』。『空座』（空性的座位）象徵『空觀』，『中衣』（中道的衣服）象徵『中觀』，『假室』（假有的屋室）象徵『假觀』。又用『定慧』（禪定和智慧）來輔助解釋『忍衣』（忍辱的衣服）。座位是畢竟空的，所以是『空圓』（圓滿的空觀）。衣服是寂滅的，所以是『中圓』（圓滿的中觀）。屋室是慈悲廣大的，所以是『假圓』（圓滿的假觀）。而且屋室、衣服、座位都說是『如來』（tathāgata，佛的稱號），所以是圓滿的。『始從』（開始從）以下，是相似位。『見鶴』（看見鶴）以下，是舉譬喻來比擬。『大經』（《大般涅槃經》）第十四卷說：『見有兩種，一是相貌見，二是了了見。相貌見，比如遠遠地看見煙，就說看見了火。雖然沒有看見火，但實際上並不是虛妄的。在空中看見鶴，就說看見了水。如果看見蓮花，就說看見了根。從籬笆間看見角，就說看見了牛。看見女子懷孕，就說看見了情慾。如果看見身口，就說看見了心。』每一句都像第一句一樣廣泛。這些都叫做『相貌見』。『了了見』，比如眼睛看見顏色，菩薩看見道。菩提（bodhi，覺悟）和涅槃（nirvāṇa，寂滅）也是這樣。以及觀察掌中的果實，意義也是相同的。這些都叫做『了了見』。如果是『相貌見』，就叫做『相似見』。『了了見』，就叫做『究竟見』。分證也能得到『分了』的名稱。所以這個相似位引用了『相貌見』，是相似的見，實際上並沒有見到自性。雖然...

【English Translation】 English version After 『Avidyā』 (ignorance, delusion about the true nature of things) is broken, it is like the Buddha's Fruition, equally attaining the 『Eight Aspects of Enlightenment』 (the eight important stages in the life of the Buddha). Therefore, it is called 『Tathatā』 (suchness, true nature). The following passage is used to belittle the position of the provisional teaching Bodhisattvas. Although they have also broken 『Avidyā』, their Fruition is still very high, so it needs to be belittled. Question: 『Dry Wisdom Ground』 (dry insight ground, referring to the stage of practice with only wisdom and no samādhi) is exactly what beginners cultivate, why say that beginners cannot cultivate it? Answer: This is using inferior situations to compare with superior situations, generally belittling them. For example, 『Dry Wisdom Ground』 includes the 『Three Worthies』 (Ten Abodes, Ten Practices, Ten Dedications), beginners can only cultivate the 『Five Stopping-the-Mind Contemplations』 (Contemplation of Impurity, Contemplation of Compassion, Contemplation of Conditioned Arising, Contemplation of Counting Breaths, Contemplation of Buddha Recitation), even the 『Four Foundations of Mindfulness』 (Mindfulness of Body, Mindfulness of Feeling, Mindfulness of Mind, Mindfulness of Dharma) have not been reached, let alone the 『Eight Grounds』 (Eight-Ground Bodhisattva) 『Dual Flow of the Path』 (wisdom and compassion arise simultaneously)? How can it be said that they are now being received and breaking 『Avidyā』? Also, after 『Initial Aspiration』, it is belittling the initial faith established by the Separate Teaching. Not yet entered into faith, how can one talk about 『Dedication』 (dedicating merit to sentient beings or Buddhahood)? The text only says 『To the Dedication』, which is an omission of some content. Therefore, those provisional teaching Bodhisattvas and ordinary people have no share. Saying 『Cultivating the Middle』 also implies a sequence. In reality, it is 『Perfect Cultivation of the Three Contemplations』 (Contemplation of Emptiness, Contemplation of Provisionality, Contemplation of the Middle Way simultaneously). Using the mind of 『Two Contemplations』 (Contemplation of Emptiness and Contemplation of Provisionality) to cultivate the 『Middle Way』 (the path of impartiality without falling into extremes). Therefore, reaching here, it is called 『Perfect Cultivation』. Therefore, the 『Four Foundations of Mindfulness』 say, 『Separate towards Perfect Cultivation』, that is the meaning. Next, 『Now Explaining』 below, formally reveals the Fruition of the Perfect Teaching. First, establish the 『Five Grades』 (Grade of Joyful Acceptance, Grade of Reading and Reciting, Grade of Preaching, Grade of Practicing the Six Perfections Concurrently, Grade of Practicing the Six Perfections Directly). Quoting the 『Lotus Sutra』 to explain the accomplishment of the 『Three Contemplations』. 『Empty Seat』 (seat of emptiness) symbolizes 『Contemplation of Emptiness』, 『Middle Garment』 (garment of the Middle Way) symbolizes 『Contemplation of the Middle Way』, 『Provisional Chamber』 (chamber of provisional existence) symbolizes 『Contemplation of Provisionality』. Also using 『Samādhi and Wisdom』 to assist in explaining 『Garment of Patience』 (garment of forbearance). The seat is ultimately empty, so it is 『Perfect Emptiness』 (perfect contemplation of emptiness). The garment is quiescent, so it is 『Perfect Middle』 (perfect contemplation of the Middle Way). The chamber is compassionate and vast, so it is 『Perfect Provisionality』 (perfect contemplation of provisionality). Moreover, the chamber, garment, and seat are all said to be 『Tathāgata』 (the title of Buddha), so it is perfect. 『Beginning From』 below, is the Similar Position. 『Seeing a Crane』 below, is using a metaphor to compare. The 『Great Sutra』 (『Mahāparinirvāṇa Sūtra』) Volume Fourteen says: 『There are two kinds of seeing, one is seeing by appearance, and the other is seeing clearly. Seeing by appearance, for example, seeing smoke from afar, one says one sees fire. Although one does not see fire, it is actually not false. Seeing a crane in the sky, one says one sees water. If one sees a lotus flower, one says one sees the root. Seeing a horn from behind a fence, one says one sees a cow. Seeing a woman pregnant, one says one sees desire. If one sees body and speech, one says one sees mind.』 Each sentence is as broad as the first sentence. These are all called 『Seeing by Appearance』. 『Seeing Clearly』, for example, the eyes see color, the Bodhisattva sees the Path. Bodhi (enlightenment) and Nirvāṇa (quiescence) are also like this. And observing the fruit in the palm, the meaning is also the same. These are all called 『Seeing Clearly』. If it is 『Seeing by Appearance』, it is called 『Similar Seeing』. 『Seeing Clearly』, it is called 『Ultimate Seeing』. Partial realization can also obtain the name of 『Partial Clarity』. Therefore, this Similar Position quotes 『Seeing by Appearance』, which is similar seeing, but actually has not seen the self-nature. Although...

未見性不同凡夫虛妄稱見。故諸譬云。實非虛妄。五品尚得觀行名見。況復相似而非見耶。例如下次引例釋成。今五品下正明中位。次引華嚴以證初住。六根凈位界內惑盡。且名無餘。進破無明方過牟尼。三藏牟尼未斷別惑。教門觀行復劣於圓。故初住心過牟尼也。始自下顯觀功能。不待等者。重斥通教七地方接。何暇歡喜者。斥別初地始證中者。故楞伽第五云。菩薩摩訶薩住如如已升歡喜地。如是次第乃至法雲。故知並是初地已上教道之說。前教下正判權實。教彌實。位彌下。教彌權。位彌高。故通在八地別在初地。圓在初住。法華下引證權實也。方便證權實事證實。我即釋迦。諸謂十方三世等也。借彼發跡之語。以成開權之文。複次下更歷教判也。前但列二雙流入中。今更通說故兼三藏。其教更下其位極高。故雙流位唯在於佛。應明當分跨節二義。雖言去至略語者。明圓實位。其位雖下破惑功多。至初住時一攝一切。雖云一品品實無量。次舉譬如文。次又下引例釋也。如四禪是一入者不同。以是而言。品不啻九。故知初住破品應多。前兩觀后等者。準文次第。至此方可結豎破遍恐迷遠文。故預於前二觀后結。今至此中正當結處。故但略結還卻指前。今中道觀下更略結前三番中觀。以成二空。名破法遍。無明是結前

【現代漢語翻譯】現代漢語譯本未見自性的人，如同凡夫一樣虛妄地聲稱自己已經證見。所以各種譬喻都說，真實的證見不是虛妄的。五品位的修行人尚且可以得到觀行的名號，更何況相似即是，又怎麼能說不是證見呢？例如，下面會引用例子來解釋說明。現在，五品位之下，正是說明中位。接下來引用《華嚴經》來證明初住位的功德。六根清凈位的菩薩，在界內的煩惱已經斷盡，可以稱為『無餘』。進一步破除無明，才能超過牟尼（釋迦牟尼佛）。三藏教的牟尼佛，尚未斷除別教的惑。從教門的觀行來說，又不如圓教。所以，初住位的菩薩的心，超過了牟尼佛。『始自』以下，是彰顯觀行的功能。『不待等者』，是再次駁斥通教七地菩薩才接圓教的說法。『何暇歡喜者』，是駁斥別教初地菩薩才開始證得中道的說法。所以，《楞伽經》第五卷說：『菩薩摩訶薩安住于如如之後，升入歡喜地。』像這樣次第上升，乃至到達法雲地。所以要知道，這些都是初地以上的教道的說法。『前教下』，正是判別權教和實教。教法越真實，果位越低；教法越權巧，果位越高。所以通教在八地，別教在初地，圓教在初住。『法華下』，是引用經文來證明權教和實教。方便是爲了證明權教，實事是爲了證明實教。『我即釋迦』，是指十方三世諸佛等。借用釋迦牟尼佛顯現本跡之語，來成就開權顯實的文義。『複次下』，是進一步歷數各教來判別。前面只是列出二雙流入中道，現在進一步通盤解說，所以兼顧了三藏教。三藏教的教法越低下，果位卻極高。所以雙流入中道的果位只在于佛。應該明白當分和跨節這兩種意義。雖然說『去至』是省略的說法，但說明了圓教真實的果位。圓教的果位雖然低，但破除煩惱的功用很大，到達初住位時，就能一攝一切。雖然說是一品，但實際上每一品都包含無量的功德。接下來舉出譬如的文句。『次又下』，是引用例子來解釋。例如四禪，雖然都是入定，但入定的程度不同。以此來說，每一品都不止九品。所以要知道，初住位所破除的品位應該很多。『前兩觀后等者』，是按照經文的次第。到這裡才可以總結豎破周遍，恐怕迷惑于遙遠的經文，所以預先在前面二觀之後總結。現在到了這裡，正是應當總結的地方，所以只是簡略地總結，然後又指回前面。『今中道觀下』，是進一步簡略地總結前面三番的中觀，來成就二空，名為破法周遍。無明是總結前面。

【English Translation】 English version Those who have not seen their nature falsely claim to have seen it, like ordinary people. Therefore, various metaphors say that true seeing is not false. Practitioners in the Five Grades still obtain the name of 'contemplative practice,' so how can it not be seeing when it is similar? For example, examples will be cited later to explain and clarify. Now, below the Five Grades, it is precisely explaining the middle position. Next, the Avatamsaka Sutra (Flower Garland Sutra) is cited to prove the merits of the Initial Abiding (prathama-avastha). Bodhisattvas in the position of the purity of the six senses, whose afflictions within the realm have been completely eradicated, can be called 'without remainder.' Further breaking through ignorance (avidya) is to surpass Muni (Shakyamuni Buddha). The Muni of the Tripitaka teaching has not yet severed the separate afflictions. From the perspective of the teaching's contemplative practice, it is inferior to the Perfect Teaching. Therefore, the mind of a Bodhisattva in the Initial Abiding surpasses Muni. From 'beginning from' onwards, it reveals the function of contemplative practice. 'Not waiting for those equal' is to refute again the claim that Bodhisattvas of the Seven Grounds of the Common Teaching only then connect with the Perfect Teaching. 'What leisure for joy' is to refute the claim that Bodhisattvas of the Initial Ground of the Separate Teaching only then begin to realize the Middle Way. Therefore, the fifth volume of the Lankavatara Sutra says: 'Bodhisattvas Mahasattvas, abiding in suchness (tathata), ascend to the Ground of Joy (pramudita-bhumi).' Ascending in such order, even reaching the Cloud of Dharma Ground (dharma-megha-bhumi). Therefore, know that these are all teachings above the Initial Ground. 'The previous teaching below' is precisely distinguishing between provisional and real teachings. The more real the teaching, the lower the position; the more expedient the teaching, the higher the position. Therefore, the Common Teaching is in the Eighth Ground, the Separate Teaching is in the Initial Ground, and the Perfect Teaching is in the Initial Abiding. 'The Lotus Sutra below' is citing sutra passages to prove the provisional and real teachings. Expedient means are to prove the provisional teaching, and real events are to prove the real teaching. 'I am Shakya' refers to Buddhas of the ten directions and three times. Borrowing the words of Shakyamuni Buddha's manifestation of his original and manifested traces to accomplish the meaning of opening the provisional and revealing the real. Furthermore, below, it further enumerates each teaching to distinguish. Previously, only two pairs were listed as entering the Middle Way; now, it is further explained comprehensively, so it includes the Tripitaka teaching. The more inferior the Tripitaka teaching, the higher the position. Therefore, the position of two streams entering the Middle Way only exists in the Buddha. One should understand the two meanings of 'in its own part' and 'crossing sections.' Although it is said that 'going to' is an abbreviated expression, it explains the real position of the Perfect Teaching. Although the position of the Perfect Teaching is low, the function of breaking through afflictions is great. When reaching the Initial Abiding, it encompasses everything. Although it is said to be one grade, in reality, each grade contains immeasurable merits. Next, the sentence of the metaphor is cited. 'Next, again below' is citing examples to explain. For example, the four dhyanas (meditative absorptions), although all are entering samadhi, the degree of entering samadhi is different. In this regard, each grade is more than nine grades. Therefore, know that the grades broken through in the Initial Abiding should be many. 'The previous two contemplations after those equal' is according to the order of the sutra passage. Only here can one summarize the vertical breaking through pervasively, fearing confusion with distant sutra passages, so it is summarized in advance after the previous two contemplations. Now, having reached here, it is precisely the place where one should summarize, so it is only briefly summarized and then pointed back to the front. 'Now, the Middle Way contemplation below' is further briefly summarizing the previous three rounds of Middle Way contemplation to accomplish the two emptinesses, called breaking through the Dharma pervasively. Ignorance is summarizing the front.

初番。法性是結前次番。不依等結前第三。不依四句結成性空。無倚無著結成相空。準前破見在三假后。方結二空。故今亦應然。次引凈名以證二空。佛具二空故稽首禮。具二空故盡凈諸法。以空喻空故曰如空。無復性相故曰無依。若入初住攝一切住。住既破惑是故一破攝一切破。從初至后皆除一分。故名一破一切破也。次約橫門者。初明來意。先法。次譬。從淺至深故名徑直。門門意等故名為齊。俱列意等故名為並。若橫等者次說門意。橫豎雖異無不見實。亦是類通。通一切行皆至於極。

○橫門者下正釋橫門。先列八不。一論具列故先明之。故論第一歸敬序云。不生亦不滅。不常亦不斷。不一亦不異。不來亦不去。能說是因緣善滅諸戲論。我稽首禮佛諸法中第一。此之八不。明佛所說第一義諦。一論下舉例指廣。中論下引論攝相。以二攝六及垢凈等。論問曰。諸法無量。何故但以此八破耶。答。法雖無量此八破盡。當知諸文所列門相不出此八。赴緣名異是故廣明。故論云。言不生者一切邪計及四性等。生與無生皆不可得。不生無生何得有滅。滅無生故。故生本無。余之六句準此說之。問。不生不滅既已總破一切諸法。何須更列餘六句耶。答。為成初二故列餘六。又信樂不同隨宜說異。故本業瓔珞下卷。大經

【現代漢語翻譯】現代漢語譯本：初番（chū fān）：法性是連線前一次的番（fān，指次數）。不依等連線前第三次。不依四句（sì jù）總結成性空（xìng kōng）。無倚無著（wú yǐ wú zhuó）總結成相空（xiàng kōng）。依照之前的做法，破除見解在三假（sān jiǎ）之後，才總結二空（èr kōng）。所以現在也應該這樣。接下來引用《維摩詰經》（Jìng míng jīng）來證明二空。佛具有二空，所以稽首禮拜。因為具有二空，所以能夠完全清凈諸法。用空來比喻空，所以說『如空』。沒有了自性和現象，所以說『無依』。如果進入初住（chū zhù），就攝取了一切住（yī qiē zhù）。住既然破除了迷惑，所以一次破除就攝取了一切破除。從開始到最後都去除一部分，所以名為一破一切破。接下來從橫門（héng mén）來說。首先說明來意，先說法。然後是比喻。從淺到深，所以名為徑直。門門的意思相同，所以名為齊。都列出來，意思相同，所以名為並。如果橫向相等，接下來就說門的意思。橫向和縱向雖然不同，但沒有不能見到真實的。這也是類比貫通。貫通一切修行，都到達極點。橫門（héng mén）部分，下面正式解釋橫門。首先列出八不（bā bù）。因為論述中全部列出，所以先說明。所以《中論》（Zhōng lùn）第一歸敬序（guī jìng xù）說：『不生亦不滅，不常亦不斷，不一亦不異，不來亦不去。能說是因緣（yīn yuán），善滅諸戲論（xì lùn）。我稽首禮佛，諸法中第一。』這八不，說明佛所說的第一義諦（dì yī yì dì）。《中論》下面舉例說明其廣泛。中論下面引用論述來概括現象。用二者概括六者以及垢凈（gòu jìng）等。《中論》提問說：諸法無量，為什麼只用這八個來破除呢？回答說：法雖然無量，但這八個可以破除一切。應當知道各種經文所列出的門相，都離不開這八個。爲了適應不同的緣分而名稱不同，所以廣泛地說明。所以《中論》說：說不生，是指一切邪見以及四性（sì xìng）等。生與無生都不可得。沒有生，沒有無生，怎麼會有滅呢？因為沒有生，所以滅也沒有。所以生本來就沒有。其餘的六句，依照這個來說明。問：不生不滅既然已經總括地破除了一切諸法，為什麼還要再列出其餘的六句呢？答：爲了成就最初的兩個，所以列出其餘的六個。而且信奉和喜好不同，所以根據情況說不同的內容。所以在《本業瓔珞經》（Běn yè yīng luò jīng）下卷，《大般涅槃經》（Dà bān niè pán jīng）...

【English Translation】 English version: First turn (chū fān): The Dharma-nature (fǎ xìng) connects to the previous turn. 'Not relying' etc. connects to the third previous turn. Not relying on the four phrases (sì jù) concludes into emptiness of nature (xìng kōng). 'Without reliance, without attachment' (wú yǐ wú zhuó) concludes into emptiness of characteristics (xiàng kōng). According to the previous practice, the breaking of views is after the three provisionalities (sān jiǎ), then the two emptinesses (èr kōng) are concluded. Therefore, it should be the same now. Next, quoting the Vimalakirti Sutra (Jìng míng jīng) to prove the two emptinesses. The Buddha possesses the two emptinesses, therefore he bows in reverence. Because he possesses the two emptinesses, he can completely purify all dharmas. Using emptiness to symbolize emptiness, therefore it is said 'like emptiness'. Without nature and characteristics, therefore it is said 'without reliance'. If one enters the initial stage of dwelling (chū zhù), then all dwellings (yī qiē zhù) are encompassed. Since dwelling breaks through delusion, therefore one breaking encompasses all breaking. From beginning to end, a portion is removed, therefore it is called 'one breaking, all breaking'. Next, speaking from the horizontal gate (héng mén). First, clarify the intention, first speak the Dharma. Then, a metaphor. From shallow to deep, therefore it is called direct. The meanings of the gates are the same, therefore it is called uniform. All are listed, the meanings are the same, therefore it is called parallel. If horizontally equal, then speak the meaning of the gate. Although horizontal and vertical are different, there is nothing that cannot see reality. This is also a category of thorough understanding. Thoroughly understanding all practices, all reach the ultimate. The horizontal gate (héng mén) section, below formally explains the horizontal gate. First, list the eight negations (bā bù). Because all are listed in the treatise, first clarify them. Therefore, the introductory verse of reverence in the Madhyamaka-karika (Zhōng lùn) says: 'Neither arising nor ceasing, neither permanent nor impermanent, neither one nor different, neither coming nor going. Able to speak of dependent origination (yīn yuán), well extinguishing all fabrications (xì lùn). I bow in reverence to the Buddha, the foremost among all dharmas.' These eight negations explain the ultimate truth (dì yī yì dì) spoken by the Buddha. The Madhyamaka-karika below gives examples to illustrate its breadth. The Madhyamaka-karika below quotes treatises to summarize phenomena. Using the two to summarize the six, as well as defilement and purity (gòu jìng) etc. The Madhyamaka-karika asks: Dharmas are immeasurable, why only use these eight to break through? The answer is: Although dharmas are immeasurable, these eight can break through everything. It should be known that the gate aspects listed in various sutras do not depart from these eight. The names are different to adapt to different conditions, therefore they are extensively explained. Therefore, the Madhyamaka-karika says: Saying 'not arising' refers to all wrong views and the four natures (sì xìng) etc. Arising and non-arising are both unattainable. Without arising, without non-arising, how can there be cessation? Because there is no arising, therefore there is no cessation. Therefore, arising originally does not exist. The remaining six phrases should be explained according to this. Question: Since 'neither arising nor ceasing' has already comprehensively broken through all dharmas, why is it necessary to list the remaining six phrases? Answer: In order to accomplish the first two, the remaining six are listed. Moreover, faith and preferences are different, so different content is spoken according to the situation. Therefore, in the lower volume of the Brahma-net Sutra (Běn yè yīng luò jīng), the Mahaparinirvana Sutra (Dà bān niè pán jīng)...

大論第六。明破諸法並列八不與中論同。故瓔珞云。八不相即聖智不二。不二故是諸佛菩薩母。諸佛皆說八不故也。故知八不攝門義盡。又今豎門三諦義足。度入橫門門門三諦。故使橫門無橫不豎。以豎望橫無豎不橫。從始至終並有橫故。如一無生一切無生。乃至不出亦復如是。攝此橫豎皆入一心。具如后說。此八既爾諸門例然。是故今文度入諸門。具如中論初二入六。是故今文先以諸法悉入無生。餘七展轉更互相入乃至一切橫門亦然是故且明無生度入。初云若無生門至亦如是者。是將無生門中陰入界境十雙互發。來入諸門。次若無生門觀心下。是將無生門中十法成乘初文。及不思議境。境中十如十界三千。來入諸門。此中存略但云種種五陰。即是略舉五陰世間。一性相等即是略舉三世間中十如文。來入諸門。次若無生門發真正等。是將無生門中發菩提心。來入諸門。若無生門安心下是將安心止觀來入諸門。此前法三列文並略。唯至破遍文相稍廣者。正約破遍明度入故。自余諸文相承來耳。既相承來。無住無行理亦應具。彼二門中或時無者是闕略耳。次若無生門識有無等下。是將破遍中豎三觀中入空文來。但是空中破見文耳。猶略破思及以諸位四門料簡等。若無生門破見等下。是將入假中知病。知病中重數。重數中知

{ "translations": [ "現代漢語譯本：", "《大論》第六。闡明破除諸法，與《中論》中的『八不』相同。所以《瓔珞經》說：『八不』相互融合，就是聖智不二。因為不二，所以是諸佛菩薩之母。諸佛都宣說『八不』的緣故。因此可知『八不』涵蓋了所有法門的意義。而且現在豎立的法門，三諦的意義完備。度入橫向的法門，每個法門都具備三諦。所以使橫向的法門沒有不橫向的，也沒有不豎向的。以豎向來看橫向，沒有不豎向的，也沒有不橫向的。從始至終都具有橫向的緣故。如一個無生，一切都是無生。乃至不出也是這樣。將這些橫向和豎向都攝入一心。具體內容在後面會說。這『八不』既然如此，其他法門也一樣。所以現在本文將諸法度入各個法門。就像《中論》最初的二諦進入六道一樣。所以現在本文先將諸法全部歸入無生。其餘七個法門輾轉互相進入，乃至一切橫向的法門也是如此。所以暫且闡明無生度入。", "最初說『如果無生門』到『也是這樣』，是將無生門中的陰、入、界、境這十雙互相啓發，來進入各個法門。其次『如果無生門，觀察心』以下，是將無生門中十法成乘的最初一段，以及不可思議的境界，境界中的十如、十界、三千，來進入各個法門。這裡有所省略，只說『種種五陰』，就是簡略地舉出五陰世間。『一性相等』就是簡略地舉出三世間中的十如文，來進入各個法門。其次『如果無生門，發起真正』等，是將無生門中發起菩提心，來進入各個法門。『如果無生門，安心』以下，是將安心止觀來進入各個法門。這之前的法門，三次排列的文句都比較簡略，只有到破遍的文句稍微詳細一些，正是因爲著重於破遍來闡明度入的緣故。其餘的文句都是前後承接而來。既然是前後承接而來，無住、無行的道理也應該具備。那兩個法門中，有時沒有，是因為有所缺失省略。其次『如果無生門，識有無』以下，是將破遍中豎立的三觀中入空的文句拿來。但這只是空中破除見解的文句而已。仍然省略了破除思惑以及各個位次的四門料簡等。『如果無生門，破見』等以下，是將入假中知道病癥，知道病癥中的重數，重數中知道", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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見重數文來。余知病中諸義及識藥授藥等文並略。若無生門觀智障等下。是將入中初觀無明文來。前文既以四句推破。破已乃云。若於一觀得悟。余句即融。故知一句得悟。悟即三觀現前。帶前二觀修中故也。餘三句如文。從自滅下是將入中觀法性文來。從自待下是將入中觀真緣文來。初無生門中明因成假。約無明法性以為自他共無因等。今入中道。中道文初攬前空假與中相即。已具三諦。故今四句一一句內皆結三諦。相續相待亦復如是。又一一假中皆初明自生次明三句。在文可見。相續文中言自滅等者。前觀法性中雲。為當無明滅法性生等。故此文中以滅為名。無明滅生。無明即是自滅。法性生。即是他生。不滅而生。即是他滅。法性名自。滅不滅生。即是共。滅離滅不滅。即是無因。法性亦爾。何者。不滅生是自。不滅望滅滅即成他。今通無明言之。故皆云滅。相待中雲自待等者。前相待中。云待智說無智待于諸佛。名為他待。待我當來名為自待。共與無因例此可知。若無生門三觀結成下。是將結破法遍文來。前於二觀后結竟。至第三觀后。但指前結之。今度入文。既于第三觀后說之。第二觀后故略不出。故知結遍正應合在第三觀末若無生門如上等者。總結若得下次明二經。初通明入相。次所以者何下正明二經。

先明無行。次明金剛。初無行中雲諦無行者。即是妙境。智是依境起解。菩提是發心。安心如文破見思等者即是破遍生死涅槃中間即是通舉始終。行位教等指下文中通塞道品及以正助。位是次位。通攝安忍及以離愛。並在位中。過離愛已入初住位。必有起教故云教也。次金剛者。初且引經六塵不住。次境智下明十乘也。不住境智乃至見思無明等者。且舉十乘初三文也。以破遍文是元度入故也。不住地等者。更引經中不住之文。入地尚乃云不應住。以未極故。況覆住于初心境智。乃至若未破遍故不應住。即是無住而住。是則亦名不應住。故云雖諸法不住以無住法住般若中。是則三諦復通初后。六即皆得名無住住。此無住下更判位也。故仁王下釋判也。通途言之。此之三處皆破無明。是故分得金剛無住。釋迦下明究竟金剛。若爾下釋疑常途所釋但云金剛唯在伏道。故云斷道無金剛耳故以等覺為金剛位。妙覺唯斷無金剛也。仁王既云釋迦所入。故今引之。佛有金剛通至初住極在於佛。無非金剛不住義也。為破他解故引佛有從容釋之。有無無在用在等覺。功歸妙覺。二論所說亦不出於十乘不住。言度曲者。曲謂音曲。以無生義度入余門。如世絃管。絃管不殊而曲各異。絃管如橫。諸曲如豎。初章根本妙慧旨歸。度曲之功曠大若

【現代漢語翻譯】現代漢語譯本先解釋『無行』，再解釋『金剛』。最初的『無行』中說『諦無行』（真實而沒有造作的行為）就是妙境（不可思議的境界）。智（智慧）是依妙境而生起的理解。菩提（覺悟）是發起覺悟之心。『安心如文破見思等者』，就是破除遍一切處的見惑和思惑等等，『即是破遍生死涅槃中間即是通舉始終』，這是總括了從開始到結束的整個過程。『行位教等指下文中通塞道品及以正助』，指的是下文中的通達與阻塞、道品以及正行與助行。『位』是次第的位次，總攝了安忍以及遠離貪愛，都包含在位次之中。超過了遠離貪愛之後，就進入了初住位。必定會有教化產生，所以說是『教』。其次解釋『金剛』。首先引用經文『六塵不住』（六根不執著於六塵）。接著『次境智下明十乘也』，說明十乘觀法。『不住境智乃至見思無明等者』，這裡只是舉例說明十乘觀法最初的三種。『以破遍文是元度入故也』，因為破除遍一切處的煩惱是最初的入門方法。『不住地等者』，更進一步引用經文中關於不住的說法。即使是入地菩薩，尚且說『不應住』，因為還沒有達到極致。更何況是停留在初心的境界和智慧上呢？『乃至若未破遍故不應住』，如果還沒有破除遍一切處的煩惱，就不應該停住。這就是無住而住，也可以說是不應該住。所以說『雖諸法不住以無住法住般若中』（雖然一切法都不是常住的，但以無住的法安住于般若智慧之中）。這樣，三諦（空、假、中）就貫通了前後，六即（理即、名字即、觀行即、相似即、分證即、究竟即）都可以稱為無住之住。『此無住下更判位也』，下面進一步判定位次。『故仁王下釋判也』，所以根據《仁王經》來解釋和判別。總的來說，這三個地方都是破除無明，因此可以分得金剛無住的功德。『釋迦下明究竟金剛』，釋迦牟尼佛證得的是究竟的金剛。『若爾下釋疑常途所釋但云金剛唯在伏道』，如果這樣，就解釋了常人所疑惑的地方，因為通常的解釋認為金剛只存在於伏道位（降伏煩惱的階段）。『故云斷道無金剛耳故以等覺為金剛位。妙覺唯斷無金剛也』，所以說斷道位沒有金剛，因此將等覺位作為金剛位。妙覺位只是斷除煩惱，沒有金剛。『仁王既云釋迦所入。故今引之。佛有金剛通至初住極在於佛。無非金剛不住義也』，《仁王經》既然說釋迦牟尼佛證入了金剛，所以現在引用它。佛的金剛可以通達到初住位，最終達到佛的果位，沒有哪個階段不是金剛不住的含義。『為破他解故引佛有從容釋之。有無無在用在等覺。功歸妙覺』，爲了破除其他的解釋，所以引用佛的例子來從容地解釋。金剛的有與無不在於某個固定的階段，而在於等覺位的運用，最終功德歸於妙覺位。二論（《大智度論》和《中論》）所說的也沒有超出十乘不住的範圍。『言度曲者。曲謂音曲。以無生義度入余門。如世絃管。絃管不殊而曲各異。絃管如橫。諸曲如豎。初章根本妙慧旨歸。度曲之功曠大若』，所謂『度曲』，『曲』指的是音律。用無生的道理來進入其他的法門，就像世間的絃樂器一樣。絃樂器本身沒有變化，但是演奏出來的曲子卻各不相同。絃樂器就像是橫向的基礎，各種曲子就像是縱向的變化。第一章是根本妙慧的宗旨歸宿，度曲的功用廣大無邊。

【English Translation】 English version First, explain 'Wu Xing' (無行, No-Action), then explain 'Jin Gang' (金剛, Vajra). In the initial 'Wu Xing,' it says 'Di Wu Xing' (諦無行, True No-Action), which is the wonderful state (妙境, Miao Jing). Zhi (智, Wisdom) is the understanding that arises from relying on the wonderful state. Puti (菩提, Bodhi) is the arising of the mind of enlightenment. 'An Xin Ru Wen Po Jian Si Deng Zhe' (安心如文破見思等者, Settling the mind according to the text and breaking through views and thoughts, etc.) means breaking through the delusions of views and thoughts that pervade everywhere. 'Ji Shi Po Bian Sheng Si Nie Pan Zhong Jian Ji Shi Tong Ju Shi Zhong' (即是破遍生死涅槃中間即是通舉始終, That is, breaking through the pervasiveness of birth, death, and Nirvana, which is a comprehensive summary from beginning to end) is a summary of the entire process from beginning to end. 'Xing Wei Jiao Deng Zhi Xia Wen Zhong Tong Se Dao Pin Ji Yi Zheng Zhu' (行位教等指下文中通塞道品及以正助, Practice, position, teaching, etc., refer to the passages below regarding unobstructedness and obstruction, the qualities of the path, and correct and auxiliary practices) refers to the unobstructedness and obstruction, the qualities of the path, and the correct and auxiliary practices in the following text. 'Wei' (位, Position) is the order of positions, encompassing patience and detachment from love, all included within the positions. After surpassing detachment from love, one enters the initial dwelling position. There will definitely be teachings produced, so it is called 'Jiao' (教, Teaching). Next, explain 'Jin Gang' (金剛, Vajra). First, quote the sutra 'Liu Chen Bu Zhu' (六塵不住, The six dusts do not abide). Then, 'Ci Jing Zhi Xia Ming Shi Cheng Ye' (次境智下明十乘也, Next, the ten vehicles are explained below), explaining the ten vehicles of contemplation. 'Bu Zhu Jing Zhi Nai Zhi Jian Si Wu Ming Deng Zhe' (不住境智乃至見思無明等者, Not abiding in states, wisdom, even views, thoughts, ignorance, etc.) is just an example to illustrate the first three of the ten vehicles of contemplation. 'Yi Po Bian Wen Shi Yuan Du Ru Gu Ye' (以破遍文是元度入故也, Because breaking through pervasive afflictions is the initial method of entry). 'Bu Zhu Di Deng Zhe' (不住地等者, Not abiding in the stages, etc.) further quotes the sutra's statements about not abiding. Even Bodhisattvas who have entered the stages are said to 'Bu Ying Zhu' (不應住, Should not abide), because they have not yet reached the ultimate. How much more so should one not remain in the initial state and wisdom? 'Nai Zhi Ruo Wei Po Bian Gu Bu Ying Zhu' (乃至若未破遍故不應住, Even if pervasive afflictions have not been broken through, one should not abide). This is non-abiding abiding, and it can also be said that one should not abide. Therefore, it is said 'Sui Zhu Fa Bu Zhu Yi Wu Zhu Fa Zhu Ban Ruo Zhong' (雖諸法不住以無住法住般若中, Although all dharmas are not permanent, one abides in prajna wisdom with the dharma of non-abiding). In this way, the three truths (emptiness, provisional existence, and the middle way) connect the beginning and the end, and the six identities (identity in principle, identity in name, identity in practice, similar identity, partial realization identity, and ultimate identity) can all be called non-abiding abiding. 『Ci Wu Zhu Xia Geng Pan Wei Ye』 (此無住下更判位也, Below this non-abiding, the positions are further judged), further judging the positions below. 『Gu Ren Wang Xia Shi Pan Ye』 (故仁王下釋判也, Therefore, according to the Ren Wang Sutra, it is explained and judged). Generally speaking, these three places are all breaking through ignorance, so one can obtain the merit of Vajra non-abiding. 『Shi Jia Xia Ming Jiu Jing Jin Gang』 (釋迦下明究竟金剛, Shakyamuni Buddha attained the ultimate Vajra). 『Ruo Er Xia Shi Yi Chang Tu Suo Shi Dan Yun Jin Gang Wei Zai Fu Dao』 (若爾下釋疑常途所釋但云金剛唯在伏道, If so, it explains the doubts of ordinary people, because the usual explanation is that Vajra only exists in the stage of subduing afflictions). 『Gu Yun Duan Dao Wu Jin Gang Er Gu Yi Deng Jue Wei Jin Gang Wei. Miao Jue Wei Duan Wu Jin Gang Ye』 (故云斷道無金剛耳故以等覺為金剛位。妙覺唯斷無金剛也, Therefore, it is said that there is no Vajra in the stage of cutting off afflictions, so the stage of Equal Enlightenment is taken as the Vajra position. The stage of Wonderful Enlightenment only cuts off afflictions and does not have Vajra). 『Ren Wang Ji Yun Shi Jia Suo Ru. Gu Jin Yin Zhi. Fo You Jin Gang Tong Zhi Chu Zhu Ji Zai Yu Fo. Wu Fei Jin Gang Bu Zhu Yi Ye』 (仁王既云釋迦所入。故今引之。佛有金剛通至初住極在於佛。無非金剛不住義也, Since the Ren Wang Sutra says that Shakyamuni Buddha entered the Vajra, it is quoted now. The Buddha's Vajra can reach the initial dwelling position and ultimately reach the Buddha's fruition, and there is no stage that is not the meaning of Vajra non-abiding). 『Wei Po Ta Jie Gu Yin Fo You Cong Rong Shi Zhi. You Wu Wu Zai Yong Zai Deng Jue. Gong Gui Miao Jue』 (為破他解故引佛有從容釋之。有無無在用在等覺。功歸妙覺, In order to break other explanations, the Buddha's example is quoted to explain it calmly. The existence or non-existence of Vajra is not in a fixed stage, but in the application of the stage of Equal Enlightenment, and the final merit belongs to the stage of Wonderful Enlightenment). The two treatises (the Mahaprajnaparamita Sastra and the Madhyamaka Sastra) do not go beyond the scope of the ten vehicles of non-abiding. 『Yan Du Qu Zhe. Qu Wei Yin Qu. Yi Wu Sheng Yi Du Ru Yu Men. Ru Shi Xian Guan. Xian Guan Bu Shu Er Qu Ge Yi. Xian Guan Ru Heng. Zhu Qu Ru Shu. Chu Zhang Gen Ben Miao Hui Zhi Gui. Du Qu Zhi Gong Kuang Da Ruo』 (言度曲者。曲謂音曲。以無生義度入余門。如世絃管。絃管不殊而曲各異。絃管如橫。諸曲如豎。初章根本妙慧旨歸。度曲之功曠大若, Speaking of 'Du Qu' (度曲, Passing through tunes), 'Qu' (曲, Tune) refers to musical tunes. Using the meaning of non-arising to enter other Dharma gates is like stringed instruments in the world. The stringed instruments themselves are not different, but the tunes played are different. The stringed instruments are like the horizontal foundation, and the various tunes are like the vertical changes. The first chapter is the fundamental and wonderful wisdom's purpose and destination. The function of passing through tunes is vast and boundless).

是。入道為理餘三屬事。千從之解少分為言。次更料簡者。初問可知。答意者。無生對餘名為二義。初正示自行能通之門。故云三十二菩薩。各各說己所入之門。若言下出他解。今解下出今家正解。初示能通之門。此菩薩下明自行。又他緣下次明化他。前明諸菩薩各自說己所入之門。故成自行。此中明三十二菩薩各各說者。非獨述己亦為利他。他緣不同故須各說。是則等者。嘆門無量無不益他。云何等者。結酬前難。複次下更于門門以明四悉。得四悉益即是其宜。若無四悉應須度入。嘆喜即世界。信善即為人。執破即對治。欲悟即第一義。當更下次明無滅等門有四悉益從喜生下八字即四悉門也。譬結如文。

○次明一心者。初明來意。始從外外終至佛法。皆有邪執及以諸思。並皆觀破。破立兼申一切經論。故見思破位大小不同。四門料簡所入各異。出假藥病及授藥等遍歷一切。入中復有諸位不同。度入橫門門又無量。是故一一皆云一切。其相既廣。欲修觀者厝心難當。故須結撮示其正意。名為一心。此即正明一心無生門之來意也。從若無生門千萬等者。次明橫豎諸門。度入一心。雖種種下結成一心。但一心下分門解釋。先釋總門。對下貪等一一相別。故名為總。利者舉總已了于別。為未了者下更別云。于中初略

【現代漢語翻譯】現代漢語譯本：是。入道為理，其餘三者屬於事（入道：進入佛法的道路；理：真理；事：世俗事務）。千種說法，從少部分解說而成。接下來進一步分析：首先提問，可知其意。回答的意義在於，『無生』（無生：不生不滅的境界）與其餘相對，構成二義。首先明確指出自行能夠通達的法門。所以說三十二位菩薩，各自述說自己所進入的法門。如果用言語來闡述他人的理解，現在用解釋來闡述我們自己的正確理解。首先展示能夠通達的法門。『此菩薩下』說明自行。『又他緣下』說明教化他人。前面說明諸位菩薩各自述說自己所進入的法門，因此成就自行。這裡說明三十二位菩薩各自述說，不僅僅是陳述自己，也是爲了利益他人。因為他人的因緣不同，所以需要各自述說。『是則等者』，讚歎法門無量，沒有不利益他人的。『云何等者』，總結回答前面的疑問。『複次下』，更進一步在各個法門中說明四悉檀（四悉檀：四種普應根機的說法方式，包括世界悉檀、為人悉檀、對治悉檀、第一義悉檀）。得到四悉檀的利益，就是適合的。如果沒有四悉檀的利益，就應該引導進入。『嘆喜』就是世界悉檀，『信善』就是為人悉檀，『執破』就是對治悉檀，『欲悟』就是第一義悉檀。『當更下次』說明無滅等法門有四悉檀的利益，『從喜生下』八個字就是四悉檀的法門。譬如結論，如同文中所說。接下來闡明一心（一心：專注一境，不散亂的心）的含義。首先說明來意。從外道到佛法，都有邪見和各種思慮，都要觀察破除。破除和建立同時進行，貫穿一切經論。所以見思惑（見思惑：佛教術語，指見惑和思惑，是煩惱的兩種主要型別）破除的層次大小不同。用四門來分析，所進入的各不相同。出假（出假：從空性中生出妙有）如同用藥治病和授藥，遍歷一切。進入中道（中道：不偏不倚的真理）又有各種層次的不同。引導進入橫向的法門，法門又無量。所以每一個都說一切。因為相狀非常廣泛，想要修觀的人難以把握重點。所以需要總結歸納，指出其正確的意義，稱為一心。這正是說明一心無生門（一心無生門：通過一心來體悟萬法不生不滅的法門）的來意。『從若無生門千萬等者』，接下來闡明橫向和縱向的各種法門，引導進入一心。『雖種種下』總結成就一心。『但一心下』分門解釋。針對貪婪等一一分別說明，所以稱為總。『利者』，舉出總綱就已經瞭解了各個部分。『為未了者下』，更進一步分別說明。其中首先是簡略的說明。

【English Translation】 English version: Yes. Entering the Path (入道) pertains to principle (理), while the other three belong to practice (事). 'Entering the Path' refers to the path to enlightenment; 'principle' refers to truth; 'practice' refers to worldly affairs. Thousands of explanations arise from a few divisions of speech. Next, for further analysis: the initial question reveals its meaning. The significance of the answer lies in that 'non-origination' (無生) contrasted with the others, constitutes two meanings. First, it clearly indicates the gate through which self-cultivation can lead to understanding. Therefore, it is said that the thirty-two Bodhisattvas each described the gate through which they entered. If one uses words to explain another's understanding, now use explanation to elucidate our own correct understanding. First, it shows the gate through which one can pass. 'This Bodhisattva below' clarifies self-cultivation. 'Also, other conditions below' clarifies transforming others. The preceding clarifies that the various Bodhisattvas each spoke of the gate through which they entered, thus accomplishing self-cultivation. Here, it clarifies that the thirty-two Bodhisattvas each speak, not only stating themselves but also benefiting others. Because the conditions of others are different, each must speak. 'That which is equal' praises the immeasurable gates, none of which fail to benefit others. 'How is it equal?' concludes and answers the previous difficulty. 'Furthermore, below' further clarifies the four Siddhanthas (四悉檀) in each gate. Obtaining the benefit of the four Siddhanthas is what is suitable. If there is no benefit from the four Siddhanthas, one should guide them to enter. 'Praise and joy' is the World Siddhantha, 'belief and goodness' is the Individual Siddhantha, 'grasping and breaking' is the Antidote Siddhantha, 'desire for enlightenment' is the First Principle Siddhantha. 'When further below' clarifies that the gates of non-cessation and others have the benefit of the four Siddhanthas; the eight characters 'from joy arising below' are the gates of the four Siddhanthas. The concluding analogy is as stated in the text. Next, clarifying the meaning of 'one mind' (一心). 'One mind' refers to a mind focused on a single object, without distraction. First, it explains the intention. From external paths to the Buddha Dharma, there are heretical views and various thoughts, all of which must be observed and broken through. Breaking through and establishing occur simultaneously, permeating all sutras and treatises. Therefore, the levels of breaking through the delusions of views and thoughts (見思惑) are different in size. 'Delusions of views and thoughts' are Buddhist terms referring to the delusions of views and thoughts, which are the two main types of afflictions. Using the four gates to analyze, what is entered is different in each case. 'Emerging from emptiness' (出假) is like using medicine to cure illness and administering medicine, traversing everything. Entering the Middle Way (中道) also has various levels of difference. 'Middle Way' refers to the truth that is neither biased nor leaning. Guiding entry into the horizontal gates, the gates are also immeasurable. Therefore, each one says 'everything'. Because the appearances are very broad, it is difficult for those who want to cultivate contemplation to grasp the key points. Therefore, it is necessary to summarize and point out its correct meaning, called 'one mind'. This is precisely to explain the intention of the 'one mind non-origination gate' (一心無生門). 'One mind non-origination gate' refers to the gate of realizing the non-origination and non-cessation of all dharmas through one mind. 'From if the non-origination gate is thousands of etc.' Next, it clarifies the various horizontal and vertical gates, guiding entry into one mind. 'Although various below' concludes and accomplishes one mind. 'But one mind below' explains by dividing the gates. Addressing greed and others one by one separately, therefore it is called 'total'. 'The beneficial one' has already understood the various parts by citing the general outline. 'For those who have not yet understood below' further explains separately. Among them, first is a brief explanation.

示觀法。若不得等者。次明度入意。尋文可見。言懸超者。一心中具無複次第。不同前豎故曰懸超。出假度入中雲復疏到入者。自行雖破未委分別。故名為疏。次為利他更廣分別。故名為復。破已復來故名到入。亦名卻入。未前進故。如是等相亦入一心。故云妙空乃至雙照等。一切雙非意亦如是。言雙照二諦之假者。以假即中故也。何以故下釋結。如是等者。次約一心開佛知見。既于唸唸止觀現前。約此心念名為眾生。何者。總撮前來若橫若豎既入一心。凡一念起不離於我。我即眾生。違唸唸心而寂而照。寂故名止照故名觀。一心既爾。諸心例然。止觀為因眼智為果。一一念中無非止觀眼智故也。何必初住方名開耶。如開三乘但是開彼執近之謂。謂即眾生亦是點示謂情寂照。即是三乘佛知見開。今此但是開許開通之開。未是開發開見之開。故下文云此觀成等。以判開位。故法華云下引證六根凈中。但引意根者。由意凈故諸根清凈。故但引意以攝余根。三賢十聖等引仁王者。賢聖居因故有果報。佛無報故。故名為凈。今通論之凈穢既殊。有報義別可證究竟。大經亦云下借小明大證妙覺報。小乘亦以有現報故。名為有報。故二十七云。眾生繫縛名色。名色系縛眾生等。師子吼難言。若有名色是繫縛者。諸阿羅漢未離名色。

【現代漢語翻譯】現代漢語譯本示觀法：如果不能平等，接下來闡明如何通過度（pāramitā，波羅蜜）進入（實相），查閱原文就能明白。所說的『懸超』，是指在一心中具足一切，不再有次第之分，不同於之前的豎向次第，所以稱為『懸超』。用『出假度入中』來解釋『復疏到入』：自行雖然破除了（執著），但還沒有詳細地分辨，所以稱為『疏』。接下來爲了利益他人，更廣泛地分辨，所以稱為『復』。破除之後又回來，所以稱為『到入』，也稱為『卻入』，因為沒有前進。像這些相狀也進入一心，所以說『妙空』乃至『雙照』等。一切『雙非』的意義也是這樣。所說的『雙照二諦之假』，是因為假即是中道。為什麼呢？下面解釋並總結。像這些，接下來就一心來開啟佛的知見。既然在每個念頭中，止觀都現前，就以這個心念稱為眾生。為什麼呢？總括前面無論是橫向還是豎向，都已經進入一心。凡是一個念頭生起，都不離於我，我即是眾生。違背每個念頭的心，就是寂靜和照了。寂靜所以稱為止，照了所以稱為觀。一心既然如此，其他的心也一樣。止觀是因，眼智是果。每一個念頭中，沒有不是止觀眼智的，何必一定要初住位才稱為開啟呢？像開啟三乘，只是開啟他們執著于近處的想法。所說的眾生，也是點示說情是寂照，就是三乘佛的知見開啟。現在這只是開啟允許、開啟通達的開啟，還不是開發、開啟見地的開啟。所以下文說『此觀成等』，用來判斷開啟的位次。所以《法華經》中引用六根清凈，但只引用意根，是因為意根清凈，所以其他根也清凈，所以只引用意根來統攝其餘的根。三賢十聖等引用《仁王經》，是因為賢聖處於因位，所以有果報。佛沒有果報，所以稱為凈。現在通論凈與穢既然不同，有報的意義也不同，可以證明究竟。大經也說，借小乘來闡明大乘，證明妙覺的果報。小乘也因為有現報，所以稱為有報。所以二十七卷說：『眾生被名色系縛，名色系縛眾生』等。《師子吼》中難以解答的問題是：如果有名色就是繫縛，那麼諸阿羅漢還沒有離開名色。

【English Translation】 English version Showing the contemplation method: If one cannot attain equality, then next it explains how to enter (reality) through pāramitā (度, perfection). The meaning can be found by examining the text. The term 'suspended transcendence' (懸超) refers to the fact that the one mind possesses everything completely, without any sequential order, unlike the previous vertical sequence, hence it is called 'suspended transcendence'. Using 'emerging from the provisional to enter the middle' (出假度入中) to explain 'repeatedly sparse entering' (復疏到入): Although self-practice has broken through (attachments), it has not yet been thoroughly distinguished, hence it is called 'sparse' (疏). Next, for the benefit of others, it is more widely distinguished, hence it is called 'repeated' (復). After breaking through, it returns, hence it is called 'entering' (到入), also called 'returning entry' (卻入), because it has not advanced. Such aspects also enter the one mind, hence it is said 'wondrous emptiness' (妙空) and even 'dual illumination' (雙照), etc. The meaning of all 'dual negation' (雙非) is also like this. The so-called 'dual illumination of the provisional of the two truths' (雙照二諦之假) is because the provisional is the middle way. Why? The following explains and concludes. Like these, next, based on the one mind, the Buddha's knowledge and vision are opened. Since in every thought, cessation and contemplation (止觀, śamatha-vipassanā) are present, this thought is called sentient beings (眾生, sattva). Why? To summarize, whether horizontal or vertical, it has already entered the one mind. Whenever a thought arises, it is inseparable from 'I', 'I' is sentient beings. Opposing the mind of each thought is stillness and illumination. Stillness is called cessation, and illumination is called contemplation. Since the one mind is like this, other minds are also the same. Cessation and contemplation are the cause, and eye-wisdom is the result. In every thought, there is nothing that is not cessation, contemplation, eye-wisdom. Why must it be the initial dwelling stage (初住) to be called opening? Like opening the three vehicles, it is only opening their attachment to near-sighted ideas. The so-called sentient beings are also pointing out that emotion is stillness and illumination, which is the opening of the knowledge and vision of the three vehicles of the Buddha. Now this is only the opening of permission and opening of access, not the opening of development and opening of insight. Therefore, the following text says 'this contemplation is accomplished, etc.', which is used to judge the position of opening. Therefore, the Lotus Sutra quotes the purification of the six senses, but only quotes the mind sense (意根), because the mind sense is pure, so the other senses are also pure, so only the mind sense is quoted to encompass the remaining senses. The three worthy ones and ten sages, etc., quote the Benevolent Kings Sutra (仁王經), because the worthy ones and sages are in the causal position, so there is karmic retribution. The Buddha has no retribution, so it is called pure. Now, generally speaking, since purity and defilement are different, the meaning of having retribution is also different, which can prove the ultimate. The Mahāparinirvāṇa Sūtra (大經) also says, borrowing the small to clarify the great, proving the reward of wondrous enlightenment. The Small Vehicle also has immediate retribution, so it is called having retribution. Therefore, volume twenty-seven says: 'Sentient beings are bound by name and form (名色, nāmarūpa), and name and form bind sentient beings', etc. The difficult question in the Lion's Roar (師子吼) is: If having name and form is bondage, then the arhats (阿羅漢) have not yet left name and form.

亦應繫縛。佛言。善男子。解脫二種。一者子斷。二者果斷。言子斷者諸阿羅漢已斷煩惱諸結爛壞。未斷果故名果繫縛。不得說言名色系縛。雖未斷果必定斷故。煩惱即是果家之子。陰果即是子家之果。大乘雖不同彼小乘入無餘時永斷于果。但有現報無生后報。其義稍同故得相顯也。有報身故同於子果。不招后報名無果子次引金光明亦證報身雖同名報報義復別。不同小乘隔世報故。故重引之。境名法身。智名報身。境智相應能起化用。名為應身。準彼經意應字平呼。智應于境名為應身。彼經即以報身為應。起化用者可去聲呼。即化身是。故彼經三身品云。化身應身法身。隨諸眾生現種種身。名為化身。相應如如如如智願力故。得現具足相好。名為應身。斷一切煩惱具一切法。唯有如如如如智也。如如法身為如如智所應依故。次引寶性釋金光明。

○次歷餘一心者。以向橫豎不二一心。歷于諸心。一切諸心無非無明。是故初且總觀無明。總既非宜開總出別。無明心中具諸心故。問。前文但云觀于識陰。何故得有欲等心耶。答。一者諸心不出于識。二者為對便宜之人。故須兼列。問貪等即是煩惱所攝何名觀陰。答。雖是煩惱善惡陰攝。況此但觀欲等心王。若爾。與煩惱境有何別耶。答。此是煩惱非煩惱境。彼由觀發

【現代漢語翻譯】現代漢語譯本：也應該被束縛。佛說：『善男子，解脫有兩種：一是子斷，二是果斷。』所謂子斷，是指諸阿羅漢已經斷除了煩惱，各種結使已經腐爛壞滅，但因為還沒有斷除果報，所以稱為果繫縛。不能說他們被名色系縛，雖然果報未斷，但必定會斷除。煩惱是果報之子，陰果是子之果。大乘雖然不像小乘那樣在入無餘涅槃時永遠斷除果報，但只有現世的果報，沒有來世的果報，其意義稍微相同，所以可以互相顯明。因為有報身，所以類似於子果；因為不招感來世的果報，所以名為無果子。接下來引用《金光明經》，也是爲了證明報身雖然名為報身，但報的意義又有所不同，不同於小乘的隔世報。所以再次引用它。境名為法身，智名為報身，境智相應，能夠發起化用，名為應身。按照《金光明經》的意思，應字應該讀平聲。智相應于境，名為應身。該經就是以報身為應身，發起化用者可以讀去聲，也就是化身。所以該經三身品說：『化身、應身、法身，隨順各種眾生顯現種種身，名為化身。相應于如如，如如智願力，所以能夠顯現具足的相好，名為應身。斷除一切煩惱，具足一切法，唯有如如如如智。』如如法身是如如智所應依止的。接下來引用《寶性論》來解釋《金光明經》。其次，歷數其餘一心。用前面所說的橫豎不二的一心，來歷數各種心。一切諸心沒有不是無明的，所以首先總觀無明。總觀如果不太合適，就從總觀中開出別觀。因為無明心中具足各種心。問：前面只說觀于識陰，為什麼會有欲等心呢？答：一是各種心都離不開識，二是為針對方便之人，所以需要兼列。問：貪等就是煩惱所攝，為什麼稱為觀陰呢？答：雖然是煩惱，但屬於善惡陰所攝。況且這裡只是觀欲等心王。如果這樣，與煩惱境有什麼區別呢？答：這是煩惱，不是煩惱境。煩惱境是由觀而引發的。

【English Translation】 English version: It should also be bound. The Buddha said: 'Good man, there are two kinds of liberation: one is the severance of the seed (zi duan), and the other is the severance of the fruit (guo duan).' The so-called severance of the seed refers to the Arhats who have already severed afflictions (fan nao), and all kinds of fetters (jie) have rotted and decayed. However, because they have not yet severed the karmic result (guo bao), it is called bondage to the fruit (guo xi fu). It cannot be said that they are bound by name and form (ming se), although the karmic result has not been severed, it will surely be severed. Afflictions are the seeds of karmic results, and the aggregates (yin) are the fruits of the seeds. Although the Mahayana does not permanently sever the karmic results when entering Nirvana without remainder (wu yu nie pan) like the Hinayana, it only has present retribution (xian bao) and no future retribution (hou bao). Its meaning is slightly the same, so they can mutually illuminate each other. Because there is a reward body (bao shen), it is similar to the seed and fruit; because it does not attract future retribution, it is called without fruit seed (wu guo zi). Next, the Golden Light Sutra (Jin Guang Ming Jing) is quoted, also to prove that although the reward body is called reward body, the meaning of reward is different, unlike the Hinayana's retribution across lifetimes. Therefore, it is quoted again. The realm (jing) is called the Dharma body (fa shen), wisdom (zhi) is called the Reward body, the correspondence of realm and wisdom can initiate transformation and function, which is called the Manifestation body (ying shen). According to the meaning of the Golden Light Sutra, the word 'ying' should be pronounced in the first tone. Wisdom corresponding to the realm is called the Manifestation body. That sutra takes the Reward body as the Manifestation body, and the one who initiates transformation and function can be pronounced in the fourth tone, which is the Transformation body (hua shen). Therefore, the Three Bodies chapter of that sutra says: 'Transformation body, Manifestation body, Dharma body, manifesting various bodies according to various sentient beings, is called Transformation body. Corresponding to suchness (ru ru), the power of suchness-wisdom and vows, so it can manifest complete marks and characteristics, is called Manifestation body. Severing all afflictions and possessing all dharmas, only suchness-suchness wisdom.' The suchness-Dharma body is what suchness-wisdom should rely on. Next, the Ratnagotravibhāga (Bao Xing Lun) is quoted to explain the Golden Light Sutra. Secondly, enumerate the remaining one mind. Use the previously mentioned non-dual one mind (heng shu bu er de yi xin) to enumerate the various minds. All minds are nothing but ignorance (wu ming), so first generally contemplate ignorance. If general contemplation is not appropriate, then open up separate contemplation from general contemplation. Because the mind of ignorance is complete with various minds. Question: The previous text only said to contemplate the aggregate of consciousness (shi yin), why are there desires and other minds? Answer: First, all kinds of minds cannot be separated from consciousness, and second, in order to target convenient people, it is necessary to list them together. Question: Greed and so on are included in afflictions, why are they called contemplating aggregates? Answer: Although they are afflictions, they belong to the aggregates of good and evil. Moreover, here we are only contemplating the mind-king of desires and so on. If so, what is the difference between this and the object of afflictions? Answer: This is affliction, not the object of affliction. The object of affliction is caused by contemplation.

昔此過現習生。與下不同故合在此。其實煩惱非報陰也雖即屬陰攝陰不盡。是故下文復例余陰。所言歷者謂巡檢也以別望總故名為余。不出無明故云一心。

○次前來下例余陰入等者。問。應在第七卷末明十乘竟例余陰入皆修十乘。何故於此即例余耶。答。以義便故。從初至此單約識心。從此已去乃至離愛。具約五陰方成法相。故通塞中既檢校諦緣。諦緣必須具足五陰。道品念處不可獨明一識陰故。正助只是助於道品。下三隻是明於觀陰次位等耳。故須於此例余陰入。將余陰入共為觀境。問。歷餘一心與四陰何別。答。有同有異具如向簡。又歷餘一心。以心對心而論總別。若例余陰以陰對陰而論粗細報非報異。法相別故。故須別明。雖復別明應知同異。陰不出心心不離陰。陰從能覆。心從能造。造親覆疏並心為境。次問答料簡。問如文。答中先答入空因緣。于中先總答。何者下別列。夫生死下釋也。初文釋為自脫。自既有下釋為脫他。賢聖以下釋為慧命。諸神通下釋為無漏。又法位下釋為法位。然須思擇例同出假因緣相者。自脫同大悲。脫他同本誓。慧命同利智。無漏同方便。法位同精進。一一細會令義相當。假在空后故云例后。欲以前後一例五緣故亦五耳。夫空觀下次答入假無四門。意。空通大小等者。小藏

【現代漢語翻譯】現代漢語譯本過去、現在所習生的（煩惱），因與下文不同，所以放在這裡。（煩惱）實際上並非報陰，雖然屬於陰，但不能完全概括陰。因此，下文再次舉例說明其餘的陰。所說的『歷』是指巡視檢查，因為是區別于總體的觀察，所以稱為『余』。沒有超出無明，所以說是『一心』。

○接下來，從前面開始，舉例說明其餘的陰入等。問：應該在第七卷末尾說明十乘之後，舉例說明其餘的陰入都修十乘。為什麼在這裡就舉例說明其餘的陰呢？答：因為這樣更符合義理。從開始到這裡，只是針對識心。從這裡開始，直到離開愛慾，才完整地針對五陰，形成法相。所以在通塞中，既要檢查諦緣，諦緣就必須具備五。品念處不能只說明一識陰。正助只是輔助道品。下面的三點只是說明觀陰的次第等。所以必須在這裡舉例說明其餘的陰入，將其餘的陰入共同作為觀境。問：『歷餘一心』與四陰有什麼區別？答：有相同之處，也有不同之處，具體如前面所簡述的。另外，『歷餘一心』，是以心對心來論述總別。如果舉例說明其餘的陰，則是以陰對陰來論述粗細、報非報的不同。法相不同，所以需要分別說明。雖然分別說明，也應該知道相同和不同。陰不離心，心不離陰。陰從能覆蓋的角度來說，心從能造作的角度來說。造作是親近的，覆蓋是疏遠的，都以心為境。接下來是問答的材料簡擇。問如原文。答中先回答入空的因緣。其中先總答。『何者』以下分別列出。『夫生死』以下是解釋。最初的文是解釋為自我解脫。『自既有』以下是解釋為解脫他人。『賢聖以下』是解釋為慧命。『諸神通下』是解釋為無漏。『又法位下』是解釋為法位。然而需要思考選擇與出假因緣相類似的。自我解脫類似於大悲，解脫他人類似於本誓，慧命類似於利智，無漏類似於方便，法位類似於精進。一一仔細體會，使義理相當。假在空之後，所以說是『例后』。想要以前後一致地舉例說明五緣，所以也是五種。『夫空觀下』是回答入假沒有四門的意思。空觀通大小等。小乘藏

【English Translation】 English version The afflictions that were habitually produced in the past and present are placed here because they are different from what follows. In reality, afflictions are not retribution-skandha (報陰), although they belong to the skandhas, they do not fully encompass them. Therefore, the following text exemplifies the remaining skandhas again. The term '歷' (lì, traversing) refers to inspection, and it is called '余' (yú, remaining) because it is distinguished from the overall observation. It does not go beyond ignorance (無明, Wuming), so it is said to be 'one mind' (一心, Yixin).

○ Next, starting from the previous section, examples are given for the remaining skandhas entering etc. Question: It should be at the end of the seventh volume, after explaining the ten vehicles (十乘, Shicheng), that examples are given for the remaining skandhas entering, all cultivating the ten vehicles. Why are examples given for the remaining skandhas here? Answer: Because it is more convenient in terms of meaning. From the beginning to here, it is only about the consciousness-mind (識心, Shixin). From here onwards, until leaving desire, it fully addresses the five skandhas (五陰, Wuyin) to form the Dharma characteristics (法相, Faxiang). Therefore, in the 通塞 (Tongsai), since the examination of the諦緣 (Diyuan) is required, the諦緣 must possess five . The 品念處 (Pinnianchu) cannot only explain one consciousness-skandha. The primary and auxiliary are only assisting the 道品 (Daopin). The following three points only explain the order of observing the skandhas, etc. Therefore, it is necessary to give examples of the remaining skandhas entering here, taking the remaining skandhas entering together as the object of observation. Question: What is the difference between '歷餘一心' (lì yú yīxīn, traversing the remaining one mind) and the four skandhas? Answer: There are similarities and differences, as briefly described earlier. In addition, '歷餘一心' discusses the totality and particularity from mind to mind. If examples are given for the remaining skandhas, then the differences in coarseness, fineness, retribution, and non-retribution are discussed from skandha to skandha. Because the Dharma characteristics are different, they need to be explained separately. Although explained separately, one should know the similarities and differences. The skandhas are not separate from the mind, and the mind is not separate from the skandhas. The skandhas are from the perspective of being able to cover, and the mind is from the perspective of being able to create. Creation is intimate, covering is distant, and both take the mind as the object. Next is the selection of question-and-answer materials. The question is as in the original text. The answer first answers the causes and conditions for entering emptiness. Among them, the general answer is given first. '何者' (hézhě, what) and below list them separately. '夫生死' (fú shēngsǐ, now, birth and death) and below is the explanation. The initial text explains it as self-liberation. '自既有' (zì jì yǒu, since self has) and below explains it as liberating others. '賢聖以下' (xiánshèng yǐxià, sages and below) explains it as the life of wisdom. '諸神通下' (zhū shéntōng xià, all supernatural powers below) explains it as non-outflow. '又法位下' (yòu fǎwèi xià, also Dharma position below) explains it as the Dharma position. However, it is necessary to consider and choose what is similar to the causes and conditions of emerging from the provisional. Self-liberation is similar to great compassion, liberating others is similar to the original vow, the life of wisdom is similar to sharp wisdom, non-outflow is similar to skillful means, and the Dharma position is similar to diligence. Carefully understand each one so that the meanings are consistent. The provisional is after emptiness, so it is said to be '例后' (lì hòu, example after). Wanting to exemplify the five conditions consistently before and after, so there are also five. '夫空觀下' (fú kōngguān xià, now, emptiness contemplation below) answers that there are no four gates for entering the provisional. Emptiness contemplation is common to the Great and Small, etc. The Small Vehicle store

大衍偏三圓一。此等皆破見思入空。能破之觀依門不同。故列十六門使析體不濫。如體空中諸空復別。見思斷處三乘共有。別教入空雖獨在菩薩。智斷復同。標心永異。今文明豎相似別教。文意復殊。故今文云所為處別。故對別簡使與別異。以立次第本顯不次。故云料簡閑也。恐人迷故寄四教簡。文意本在唯一圓融。智障者下寄此文后以引達磨郁多羅釋智障義。達磨郁多羅此云法尚。佛滅度后八百年出。是阿羅漢于婆沙中取三百偈以為一部。名雜阿毗曇。此論主凡有釋義文多委悉。大師引用全無破斥。亦如玄文釋十二部經。雖不正用具存彼意。今文初從煩惱至云何說智為障。即徴起也。智有二種云。答也。既述彼義且順彼宗。勿將今文以雜彼意。初徴可解。答中言證智者。是佛菩薩智。言識智者是二乘智。二乘之智雖得智名未順實相。義當於識。能破煩惱義當於智。言體違等者釋識智。識順於想性是分別。此智違體故曰體違。此智順想故曰想順。順二乘智違于佛智。與佛菩薩智而作障故。故云智障。又佛於二障等者。佛煩惱障先已除竟。無明覆盡名離二障。故引涅槃證二解脫。心謂無漏智謂證智。智不被障名智解脫。次引地持釋涅槃意。地持名慧涅槃名智。名異義同。次若以下轉釋地持慧解脫也。地持中雲。於一切所

知知無障礙。名為智凈。故釋云。以無明故於知有礙。若破無明知無障礙。即是無明障于證智。名為智障。破無明故得智無障。次引入大乘。以證無明是智障義。然無明名同是故須簡。出世無明方名智障。二障俱是煩惱下。更轉難也。無明與愛俱是煩惱。何故獨以無明煩惱。而為智障。從無明下釋也。愛是煩惱煩惱異智。無明雖亦名為煩惱。煩惱即智。是故無明不同於愛。所以分於二障不同。次引例釋智障。分段是生死生死非無為。若無為生死生死即無為。無明亦如是。即體得名智。是故說無明得名為智障。愛即四住下釋煩惱非即智之惑。故有智慧時則無煩惱。有煩惱時則無智慧。是故文云。解惑不俱。煩惱即障名煩惱障。言無為生死者。攝大乘立七種生死中。有方便生死即無為生死。有因緣生死即法界生死。此二生死在變易土。故彼生死即是無為。故借例今即智之惑。複次愛能令諸有相續去。更重釋出愛與無明。其體不同。愛從果起能續後果。故云能令諸有相續。此明愛之功能。能令心煩下釋愛功能只是煩惱。雖無明覆蔽下。出無明功能以望煩惱。招生強者不過於愛。故從強受名。是故愛但名為煩惱。不名智障。無明不了下。正釋無明功能是智障義。無明與愛俱違解脫。而無明與愛枝本不同。無明為本正違解脫。違

【現代漢語翻譯】現代漢語譯本『知』的認知沒有障礙，這被稱為『智凈』（智慧清凈）。所以解釋說：因為『無明』（對事物真相的迷惑）的緣故，對於『知』產生了障礙。如果破除了『無明』，那麼『知』就沒有障礙。這就是說，『無明』障礙了對智慧的證悟，因此被稱為『智障』（智慧的障礙）。破除『無明』，就能獲得沒有障礙的智慧。接下來引入大乘的觀點，以證明『無明』是『智障』的含義。然而，『無明』這個名稱相同，所以需要區分。只有出世間的『無明』才被稱為『智障』。兩種障礙都屬於煩惱之下。進一步提出疑問：『無明』和『愛』都是煩惱，為什麼唯獨『無明』這種煩惱，被認為是『智障』呢？從『無明』以下進行解釋：『愛』是煩惱，煩惱與智慧不同。『無明』雖然也名為煩惱，但煩惱即是智慧。所以『無明』不同於『愛』，因此在兩種障礙的劃分上有所不同。接下來引用例子來解釋『智障』。分段是生死，生死不是無為。如果無為是生死，那麼生死就是無為。『無明』也是如此，即本體得名智慧。所以說『無明』得名為『智障』。『愛』即四住以下解釋煩惱並非即是智慧的迷惑。所以有智慧的時候就沒有煩惱，有煩惱的時候就沒有智慧。所以經文中說：解脫和迷惑不能同時存在。煩惱即是障礙，名為『煩惱障』。所說的『無為生死』，是《攝大乘論》所立的七種生死中，有『方便生死』即『無為生死』，有『因緣生死』即『法界生死』。這兩種生死在變易土。所以那種生死即是無為。所以借用例子來說明現在即是智慧的迷惑。再次，『愛』能夠使諸有相續不斷。更進一步解釋『愛』與『無明』，它們的本體不同。『愛』從果報生起，能夠延續後續的果報，所以說能夠使諸有相續。這說明了『愛』的功能。能夠使內心煩惱，以下解釋『愛』的功能只是煩惱。雖然『無明』覆蓋遮蔽，以下說明『無明』的功能，以期望達到煩惱。招致強大力量的，沒有超過『愛』的。所以從強大的方面接受名稱。所以『愛』只是被稱為煩惱，不稱為『智障』。『無明』不了知，以下正式解釋『無明』的功能是『智障』的含義。『無明』與『愛』都違背解脫，而『無明』與『愛』的枝末根本不同。『無明』是根本，直接違背解脫。

【English Translation】 English version Cognition of 『knowing』 is without obstruction. This is called 『Jnana-netra』 (智凈, wisdom-purity). Therefore, it is explained: Because of 『Avidya』 (無明, ignorance), there is an obstruction to 『knowing』. If 『Avidya』 is broken, then 『knowing』 has no obstruction. That is to say, 『Avidya』 obstructs the realization of wisdom, so it is called 『Jnana-avarana』 (智障, wisdom-obscuration). Breaking 『Avidya』 leads to obtaining unobstructed wisdom. Next, the Mahayana viewpoint is introduced to prove the meaning of 『Avidya』 as 『Jnana-avarana』. However, the name 『Avidya』 is the same, so it needs to be distinguished. Only transcendental 『Avidya』 is called 『Jnana-avarana』. Both obstructions belong under afflictions. Further questioning: 『Avidya』 and 『love』 are both afflictions, why is only the affliction of 『Avidya』 considered 『Jnana-avarana』? Explanation starts from 『Avidya』 below: 『Love』 is an affliction, and affliction is different from wisdom. Although 『Avidya』 is also named affliction, affliction is wisdom. Therefore, 『Avidya』 is different from 『love』, so there is a difference in the division of the two obstructions. Next, an example is cited to explain 『Jnana-avarana』. Segmentation is Samsara, Samsara is not Nirvana. If Nirvana is Samsara, then Samsara is Nirvana. 『Avidya』 is also like this, that is, the essence obtains the name wisdom. Therefore, it is said that 『Avidya』 obtains the name 『Jnana-avarana』. 『Love』 is explained below as the delusion that affliction is not wisdom. Therefore, when there is wisdom, there is no affliction, and when there is affliction, there is no wisdom. Therefore, the scripture says: Liberation and delusion cannot coexist. Affliction is obstruction, named 『Klesha-avarana』 (煩惱障, affliction-obscuration). The so-called 『Nirvana-Samsara』 is among the seven types of Samsara established in the 『Mahayana-samgraha』, there is 『Upaya-Samsara』 which is 『Nirvana-Samsara』, and there is 『Hetu-pratyaya-Samsara』 which is 『Dharma-dhatu-Samsara』. These two types of Samsara are in the Transformation Land. Therefore, that kind of Samsara is Nirvana. Therefore, the example is borrowed to illustrate that now it is the delusion of wisdom. Furthermore, 『love』 can make all existences continue endlessly. Further explanation of 『love』 and 『Avidya』, their essence is different. 『Love』 arises from retribution and can continue subsequent retribution, so it is said that it can make all existences continue. This illustrates the function of 『love』. It can cause mental afflictions, and the following explains that the function of 『love』 is only affliction. Although 『Avidya』 covers and obscures, the following explains the function of 『Avidya』, hoping to reach affliction. There is nothing that exceeds 『love』 in causing great power. Therefore, the name is received from the aspect of strength. Therefore, 『love』 is only called affliction, not called 『Jnana-avarana』. 『Avidya』 does not understand, and the following formally explains that the function of 『Avidya』 is the meaning of 『Jnana-avarana』. 『Avidya』 and 『love』 both violate liberation, but the branches and roots of 『Avidya』 and 『love』 are different. 『Avidya』 is the root, directly violating liberation.

即是障。次愛性下明愛是枝。本既已受智障之名。是故愛但名為煩惱。次無明性迷下。重釋無明親能障智。體性復迷。迷即是障。親障智故。是故名為障智義顯。次無明有二種下。重簡無明名同體異。以辨二障體相不同。先問云。雖有迷事迷理之殊。二既同得名為無明。云何無明得名智障。次引地持答。若通論者。所障既其俱名智。故使能障俱名障。今別論者。所障智體既不同。故令能障無明別。是故二乘人無我智。而為所障。即以煩惱而為能障。諸佛菩薩法無我智。而為所障。人無我智而為能障。以二乘之所障。為佛菩薩之能障。於二乘人得名為智。于佛菩薩但名為障。此亦即智是障名為智障。若爾下判向地持。人法無我俱是所迷。人法無我二俱名理。二無我智俱名凈智。煩惱及智俱是理智家障。從又智所知去。即是事智被障為智障。次若爾下徴向所解。迷事迷理俱名智障。何者為定。從照事照理去。會向二解並有道理。以古人釋有二不同。或以諸法被障。名為智障。或以無明障于佛智。名為智障。論主俱許故云雖二二無二也。何者。只是一智慧照事理。事理雖殊智體無別。又心智為障下又出異解。有人云。心智為障者。心是分別。分別為事。事礙如實。此釋即取以迷理者。名為智障。以滅想滅心去。舉小乘法對釋

于大。如小乘人入滅盡定滅想滅心。亦名滅智。此是斷滅。今滅智障心不可滅。即舍分別入無分別。故知分別實不可舍。又非條然下重釋智障與中道智。非條然別。智障是無明無明是法性。是故智障不可斷也。次是以下引經為證。福尚一毫無不趣極。當知分別智體無舍。為助道故先破煩惱。煩惱若破。此破惑智。體是證智。是故無失。人作一向下次破執見。見者自謂有斷不斷之別。論其智體體本無殊。如上眾釋意顯無明雖云智障。障體即智。又前來諸解亦不出前釋中觀初明智障義。開為三釋。初云說智為障。即是智為能障。智障兩字俱屬能也。次云從所障故。名為智障者。即是證智被障。名為智障。智障兩字俱屬所障。次云又智所知礙。名為智障者。即障字為能智字為所。次問答者重釋妨也。初問意者。瓔珞經中列位始終。唯云初地三觀現前前雙流文。何故得有三處雙流。答意者。借義相成於理無失。借別八地成通教下。借別初住成圓教高。不可專執瓔珞別位定在初地。明位委悉不過瓔珞。是故借之以成高下。此一問答拾遺故來。文亦非次。◎

止觀輔行傳弘決卷第六之四大正藏第 46 冊 No. 1912 止觀輔行傳弘決

止觀輔行傳弘決卷第七之一

唐毗陵沙門湛然述

◎次

【現代漢語翻譯】于大。比如小乘修行者進入滅盡定，滅除思想和心識，也稱為滅智。這是一種斷滅。現在要滅除的智障之心是不可滅的，即捨棄分別心而進入無分別的狀態。因此可知，分別心實際上是不可捨棄的。『又非條然下』，再次解釋智障與中道智。智障並非截然不同，智障即是無明，無明即是法性。因此，智障是不可斷除的。『次是以下引經為證』，下面引用經典作為證明。即使是微小的福德，沒有不趨向于極點的。應當知道，分別智的本體是不可捨棄的。爲了輔助修道，首先要破除煩惱。煩惱如果破除，這種破除迷惑的智慧，其本體就是證智。因此，沒有過失。『人作一向下』，下面破斥執著于斷與不斷的見解。持有這種見解的人自認為有斷與不斷的區別，但論及智慧的本體，其本體原本沒有差別。如上種種解釋，意在表明無明雖然稱為智障，但智障的本體就是智慧。而且，前面諸種解釋也沒有超出之前解釋《中觀》時初次闡明智障的含義。開出三種解釋：最初說『說智為障』，即是智慧作為能障礙者，『智』和『障』兩個字都屬於能動者。其次說『從所障故，名為智障者』，即是證智被障礙，稱為智障，『智』和『障』兩個字都屬於被動者。再次說『又智所知礙，名為智障者』，即『障』字為能動，『智』字為被動。『次問答者重釋妨也』，下面通過問答再次解釋妨礙。最初提問的意思是，《瓔珞經》中排列果位的始終，只說初地三觀現前，前後雙流，為什麼會有三處雙流？回答的意思是，借用義理互相成就，在道理上沒有缺失。借用別教八地成就通教，借用別教初住成就圓教。不可專執《瓔珞經》的別教果位一定在初地。闡明果位詳細情況沒有超過《瓔珞經》的，因此借用它來成就高下。這一問答是拾遺補缺，所以文字也並非按順序排列。◎ 止觀輔行傳弘決卷第六之四大正藏第 46 冊 No. 1912 止觀輔行傳弘決止觀輔行傳弘決卷第七之一唐毗陵沙門湛然述 ◎次

【English Translation】 In greatness, it is like the Hinayana practitioners entering the Nirodha-samapatti (滅盡定, cessation attainment), extinguishing thought and mind, which is also called extinguishing wisdom. This is annihilation. Now, the mind of the Jnana-avarana (智障, wisdom obscuration) that is to be extinguished cannot be extinguished, that is, abandoning discrimination and entering non-discrimination. Therefore, it can be known that discrimination is actually not to be abandoned. '又非條然下', again explains the Jnana-avarana (智障, wisdom obscuration) and the Middle Way wisdom. The Jnana-avarana (智障, wisdom obscuration) is not distinctly different; the Jnana-avarana (智障, wisdom obscuration) is ignorance, and ignorance is Dharma-nature. Therefore, the Jnana-avarana (智障, wisdom obscuration) cannot be severed. '次是以下引經為證', the following quotes scriptures as proof. Even the slightest merit invariably tends towards the ultimate. It should be known that the essence of discriminating wisdom is not to be abandoned. To assist the path of cultivation, first, afflictions must be broken. If afflictions are broken, this wisdom of breaking delusion, its essence is the wisdom of realization. Therefore, there is no fault. '人作一向下', the following refutes the view of clinging to severance and non-severance. Those who hold this view consider that there is a distinction between severance and non-severance, but when discussing the essence of wisdom, its essence is originally without difference. As explained above, the intention is to show that although ignorance is called Jnana-avarana (智障, wisdom obscuration), the essence of the Jnana-avarana (智障, wisdom obscuration) is wisdom. Moreover, the previous explanations have not gone beyond the initial explanation of the meaning of Jnana-avarana (智障, wisdom obscuration) when explaining the Madhyamaka. Three explanations are given: The first says '說智為障', which means that wisdom is the obstructor, and both the words '智' (wisdom) and '障' (obstruction) belong to the active agent. The second says '從所障故，名為智障者', which means that the wisdom of realization is obstructed, and is called Jnana-avarana (智障, wisdom obscuration), and both the words '智' (wisdom) and '障' (obstruction) belong to the passive agent. The third says '又智所知礙，名為智障者', which means that the word '障' (obstruction) is the active agent, and the word '智' (wisdom) is the passive agent. '次問答者重釋妨也', the following uses questions and answers to re-explain the hindrance. The initial question means that in the arrangement of the stages in the Yingluo Jing (瓔珞經), it only says that the three contemplations manifest in the first Bhumi (初地), with the flow before and after, so why are there three places with double flow? The answer means that borrowing meanings to mutually accomplish each other, there is no fault in principle. Borrowing the separate teaching's eighth Bhumi to accomplish the common teaching, borrowing the separate teaching's first Abode to accomplish the perfect teaching. One should not cling to the separate teaching's stages in the Yingluo Jing (瓔珞經) as being fixed in the first Bhumi (初地). Clarifying the details of the stages does not exceed the Yingluo Jing (瓔珞經), therefore borrowing it to accomplish the high and low. This question and answer is to pick up omissions and fill gaps, so the text is also not in order. ◎ Annotations on the Mohe Zhiguan, Scroll 6, Part 4 Taisho Tripitaka Volume 46, No. 1912 Annotations on the Mohe Zhiguan Annotations on the Mohe Zhiguan, Scroll 7, Part 1 Composed by Shramana Zhanran of Piling in the Tang Dynasty ◎ Next

釋通塞中先列異名。次明來意有法譬合。就初法中先正明來意。亦是結前生后。前破法遍者結前也。應入等者生后也。俱用三名以為生后。故云應入不入。當尋得失必滯是非。得失只是有著無著。若同外道名著名失。當用此門檢校除失。若無失者但依前門破塞存通。是故今門意在檢校。恐于通中翻起于塞。次不得下誡勸也。若一向作解唯用破遍。恐于通起塞于塞無通。所以立此通塞一門。檢彼破遍令塞得通。使彼破門于通無塞。次何者下正明來意。于能生著同彼外道。宜用通塞四句遍破。故知前破遍中但用能破破于所破。猶未悟者必于能所心生塞著。于能生著觀法雖正著心同邪。是故須破。故云愛著觀空智慧。是故須以四句三假破能著心使無立處。破能著智如所破惑。故云能破如所破也。雖不愛著能破之觀。而猶愛著所破之惑。故云若不愛著觀空智慧。則能破不如所破。是故但用破遍破惑。是故須以二句分別。則使此文與前永異。一者通途通塞則以所破為塞能破為通。二者別相通塞則以于能起著為塞破塞無著為通。故下文云。法相淺深任有通塞。況復于中起苦集等。上句即是通途通塞。下句即以別相況之。然今此中總有四義。一橫通塞。二豎通塞。三橫別通塞。四一心通塞。文四義二。前三為成一心故也。一一皆須四

句檢校若於四通而起塞著。皆須破塞以存於通。如是展轉以破為期。故下文云。於一一能一一所。一一心皆悉檢校。為是義故立通塞門。所以復須四句分別。一者塞中得通。二者通中有塞。三者塞自是塞。四者通自是通。初之二句即是今文別相通塞。后之二句若塞已破即屬破遍。若塞未破度入今文成前二句。又第一句兼于兩句。謂通相別相兩意故也。次舉譬中先譬。除膜養珠但成分喻。若破賊護將便成遍喻。何者。除膜養珠不可珠復為膜。即濫第三第四兩句。是故更喻破賊護將。將若為賊此賊亦破。賊若為將此將亦護。如是展轉將皆為賊。節節破之。即是此文之正意也。所言膜者皮間薄膜。此膜覆眼名為眼膜。若爾下合譬。若能如是方能導人至於寶所。于中先正合譬。次通五百由旬義也。亦通塞之正意也。破塞存通至寶所故。是故路經五百由旬。經云導師善知通塞。故用法華將導譬也。是故須破古今諸釋。方了今文一心通塞。于中總有六師不同。破初家云二乘之道非七八地者。問。二乘正當七地八地云何言非。答。此中用釋論意以破彼計。彼釋既云六地見思盡以為三百。七地八地以為四百。是故今文以論破之。論以二乘而對四百。汝以六地對見思盡。正當二乘不為四百。卻以七八二地而為四百。故汝所釋與彼大論通教

義違。此師用通義而不識通意。是故還引大論破之。大論通意至后更釋。后之二家皆約煩惱為五百者。而前家不數塵沙后家不數于見。是故並失。后辨失中略不更破也。此之名義下通今經也。先正通經。經具三義故知諸師不與經會。諸師下次辨失也。先總次別。初言總者用別如太方。用通如太圓。二乘擅行如太動。界內立城如太靜。又約煩惱而不數見及塵沙。約生死而不數有後無後為太靜。故知諸師各隨一見。或得通而失二。或用別而違圓。或至三百而不立化城。或有擅行於四百五百。或約煩惱而攝或不盡或約生死而取捨不周。欲判圓經恐未可也。如持一孔等者。不可以一師偏解。能釋兼三之文。初家下別判。但判四師不判第五第六師者。略無易見。判初家云四百立城者。若約通義七八二地正屬二乘彼師七八對於四百。故成四百以立化城。攝家割二死於荒外者攝大乘師。立七種生死。一分段謂三界果報。二流來謂迷真之初。三反出謂背妄之始。四方便謂入滅二乘。五因緣謂初地已上。六有後謂第十地。七無後謂金剛心。汝既自立七種生死釋五百義。何故舍二但用方便及以因緣足於三界為五百耶。如汝所釋寶渚之外更有有後及以無後。舍而不用故名為割。荒為八荒八極之內亦云四海之外。亦曰九州之外。亦云荒服之外。

【現代漢語翻譯】現代漢語譯本意義相違背。這位法師運用了共通的意義，卻不理解共通的意旨。因此，還引用《大智度論》（Mahaprajnaparamita-sastra）來駁斥他。《大智度論》的共通意旨在後面會進一步解釋。後來的兩家都以煩惱為五百，而前一家不計算塵沙惑，后一家不計算見惑。因此，都失去了圓滿。後面辨別過失時，就省略不再一一駁斥了。下面的名義也適用於現在的《涅槃經》。首先是正確地通達經義。《涅槃經》具備三種意義，因此知道各位法師的理解不符合經義。『諸師』以下是辨別過失。先總說，后別說。開始說的『總』，是指運用別義就像太方，運用通義就像太圓，二乘擅自行事就像太動，在界內建立化城就像太靜。又侷限於煩惱，而不計算見惑和塵沙惑；侷限於生死，而不計算有後生死和無後生死，就顯得太靜止了。因此知道各位法師各自執著於一種見解，或者得到了通義卻失去了其他兩種意義，或者運用了別義卻違背了圓滿，或者只到三百煩惱就不建立化城，或者擅自行事於四百或五百煩惱，或者侷限於煩惱而攝取不盡，或者侷限於生死而取捨不周全。想要判釋圓滿的經典，恐怕還不行。就像持有一個孔的人一樣，不能用一位法師片面的理解，來解釋兼具三種意義的經文。『初家』以下是分別判別。只判別前四位法師，不判別第五位和第六位法師，是因為他們的錯誤不明顯。判別第一位法師說『四百立化城』，如果按照通義，七地和八地菩薩正好屬於二乘，那位法師的七地和八地對應於四百煩惱，所以用四百煩惱來建立化城。攝論師把兩種生死割捨在荒遠之外。攝大乘師建立了七種生死：一、分段生死（Samsara），指三界的果報；二、流來生死，指迷惑真如的開始；三、反出生死，指背離虛妄的開始；四、方便生死，指進入寂滅的二乘；五、因緣生死，指初地以上的菩薩；六、有後生死，指第十地菩薩；七、無後生死，指金剛心。你既然自己建立了七種生死來解釋五百煩惱的意義，為什麼捨棄兩種生死，只用方便生死和因緣生死來滿足三界五百煩惱的說法呢？就像你所解釋的，寶渚（Ratnadvipa）之外還有有後生死和無後生死，捨棄不用，所以稱為『割』。荒，指八荒，八極之內也稱為四海之外，也稱為九州之外，也稱為荒服之外。

【English Translation】 English version The meanings are contradictory. This teacher uses the common meaning but does not understand the common intent. Therefore, he even cites the Mahaprajnaparamita-sastra (Great Wisdom Sutra) to refute it. The common intent of the Mahaprajnaparamita-sastra will be further explained later. The latter two schools both consider afflictions to be five hundred, while the former school does not count the dust-like sand afflictions (rajas), and the latter school does not count the afflictions of views (drsti). Therefore, both are missing the complete picture. In the later discernment of faults, there is no further refutation of each one. The following names and meanings also apply to the current Nirvana Sutra. First, it is to correctly understand the meaning of the sutra. The Nirvana Sutra possesses three meanings, therefore knowing that the understandings of the various teachers do not conform to the sutra. 『The teachers』 below is to discern the faults. First, a general statement, then a specific statement. The 『general』 that is initially stated refers to using specific meanings like being too square, using common meanings like being too round, the two vehicles (sravakas and pratyekabuddhas) acting independently like being too active, and establishing a transformation city (nirmana-nagara) within the realm like being too static. Furthermore, limiting oneself to afflictions and not counting the afflictions of views and dust-like sand afflictions; limiting oneself to birth and death (samsara) and not counting subsequent existence (punarbhava) and non-subsequent existence, appears too static. Therefore, it is known that the various teachers each cling to one view, or obtain the common meaning but lose the other two meanings, or use specific meanings but violate the complete picture, or only reach three hundred afflictions and do not establish a transformation city, or act independently with four hundred or five hundred afflictions, or limit themselves to afflictions and do not fully encompass them, or limit themselves to birth and death and their selection and rejection are not comprehensive. Wanting to judge the complete sutra is probably not possible. Like someone holding one hole, one cannot use one teacher's one-sided understanding to explain the text that encompasses three meanings. 『The first school』 below is a separate judgment. Only judging the first four teachers, not judging the fifth and sixth teachers, because their errors are not obvious. Judging the first school, saying 『four hundred to establish a transformation city,』 if according to the common meaning, the seventh and eighth bhumis (grounds) of bodhisattvas rightly belong to the two vehicles, that teacher's seventh and eighth bhumis correspond to four hundred afflictions, so they use four hundred afflictions to establish a transformation city. The Samgraha school cuts off two kinds of birth and death outside the desolate wilderness. The Samgraha-mahayana teacher establishes seven kinds of birth and death: 1. Segmented birth and death, referring to the karmic retribution of the three realms (triloka); 2. Flowing birth and death, referring to the beginning of delusion of true suchness (tathata); 3. Reversal birth and death, referring to the beginning of turning away from falsehood; 4. Expedient birth and death, referring to the two vehicles entering extinction (nirvana); 5. Causal birth and death, referring to bodhisattvas above the first bhumi; 6. Subsequent birth and death, referring to the tenth bhumi bodhisattva; 7. Non-subsequent birth and death, referring to the diamond mind (vajra-citta). Since you yourself have established seven kinds of birth and death to explain the meaning of five hundred afflictions, why do you abandon two kinds of birth and death and only use expedient birth and death and causal birth and death to satisfy the saying of five hundred afflictions in the three realms? Just like you explained, outside the Treasure Island (Ratnadvipa) there are still subsequent birth and death and non-subsequent birth and death, abandoning them and not using them, so it is called 『cutting off.』 Wilderness refers to the eight wildernesses, within the eight extremes is also called outside the four seas, also called outside the nine provinces, also called outside the desolate territories.

故曰荒外。如第一卷所引。爾雅云。九夷等四此次荒之國也。觚竹等四此極遠荒之國也。今以地極名為遠荒。即以所極譬于寶渚。寶渚之外不應有地。攝師猶有二種生死闕而不論。是故破之。次判地家界內立城者。既將住位以對二百。住位復是見思斷位。二百對界只是色界。故知即是界內立城故不可也。次家即以二乘足為五百。經過三百以立化城二乘至此即應入城。何故將對四百五百。故知擅行四百五百唯至法華開權顯實。方可出城進四五百。若開權已成大菩薩。那得復云猶是二乘。而云二乘足為五百。言徑廷者。二乘本是被覆之權。輒自開權故云徑廷。至法華會佛為發權。不名擅行亦非徑廷。廷者(他定切)越次之義。又開權竟二乘同八。亦非二乘各對一百。是故不用。城者盛也。盛于所住即行人也。人師過如此下釋疑。先徴起。次正釋。恐人見論疑破初家。論以二乘而為四百。何故不許四百立城。于中先序論文。言論有二文者。大論六十八云。譬如欲過一百二百三百四百由旬曠野險道。言險道者即世間也。一百欲界二百色界。三百無色四百二乘。複次四百欲界三百色界。二百無色一百二乘。菩薩摩訶薩當知不久得菩提記。當知不畏墮於二地。是過四百近菩提城。論文無五百之言者。既云通意過於四百曠野近菩提城

。城即五百。今通之下即是今家判于論文但屬通義。是故但以二乘對於四百。菩薩至此與二乘齊。仍約鈍根未見中者。是故不明五百由旬。故指三乘共得解脫。名為涅槃。復以二乘為一百者。如前引論。尋文可知。今明下今家正解。正顯今家依法華明通塞義也。經文既云過於五百。今家準經以為三釋。若約生死及以煩惱。不應云過。若約觀智即得云過。過前生死煩惱二五。即至涅槃一切種。智故云空觀智知三百等。知即是過。初約生死者。五百皆是生死故也。是故不以寂光對於五百。次約煩惱者。見通三界故合為一。下分系欲故合為一。俱舍云。由二不超欲由三複還下。二謂貪瞋上通名類。故合為一。下分有五。謂身見戒取疑貪瞋。言上分者上分有五。謂掉慢無明色染。以此三釋即是一念能所無著。方名善知。又諸師下結非顯正。斥諸師釋唯依權教判位太高。于權位中又釋不了。故下正以橫豎判權及橫別等。方曉權人所行之法。若橫若豎俱破五百但非一念。故判屬權。遼亦遠也。遠而又迥。故名為遼。二邊之外別立五百故名遼遠。此即通結諸師判位大高。初師以十地為五百。攝師在初地地師在十地。如此判者凡下絕分。化城非冀寶所望崖。凡既望崖為誰說教。若其此教唯為聖人。經不應云爲令眾生。又若定在十地等者

【現代漢語翻譯】城指的就是五百由旬（Yojana，古印度長度單位）。現在通行本的解讀，是今家（天臺宗）根據論文所作的判斷，但屬於通途之義。因此只用二乘（聲聞乘和緣覺乘）來對應五百由旬。菩薩到了這個階段，與二乘相等。仍然是針對鈍根，沒有見到中道的人。所以不明白五百由旬的含義。因此指出三乘（聲聞乘、緣覺乘和菩薩乘）共同獲得解脫，名為涅槃（Nirvana，佛教術語，指解脫）。又以二乘為一百由旬的說法，如前面引用的論述，查閱原文就可以知道。下面『今明』是今家（天臺宗）的正確解釋，正是爲了闡明今家依據《法華經》所說的通塞之義。經文既然說『過於五百由旬』，今家根據經文認為有三種解釋。如果從生死和煩惱來說，不應該說『過』。如果從觀智來說，就可以說『過』。超過了前面的生死和煩惱這兩種『五』，就到達了涅槃一切種智（Sarvākāra-jñāna，佛教術語，指佛陀所證悟的智慧），所以說空觀智知道三百等。『知』就是『過』。最初從生死來說，五百都是生死。因此不用寂光（寂光土，佛教術語，指佛所居住的清凈國土）來對應五百由旬。其次從煩惱來說，見惑貫通三界，所以合為一體。下分系縛于慾望，所以合為一體。《俱舍論》說：『由於二種不能超越慾望，由於三種又返回地獄。』二種指貪和瞋，上通稱為類。所以合為一體。下分有五種，指身見、戒禁取見、疑、貪、瞋。所說的上分有五種，指掉舉、慢、無明、色染。用這三種解釋，就是一念能所無著，才稱得上善知。『又諸師』以下是總結否定，顯明正義。批評各家解釋只依據權教（方便之教）來判斷位次太高，在權位中又解釋不清楚。所以下面用橫豎來判斷權教以及橫別等，才能明白權教之人所修行的法門。無論是橫是豎，都破除了五百由旬，但不是一念之間，所以判斷屬於權教。『遼』是遙遠的意思。遙遠而且又迥異，所以名為遼。在二邊之外另外設立五百由旬，所以名為遼遠。這總的否定了各家判斷位次太高。最初的師父用十地（菩薩修行的十個階段）來對應五百由旬，攝論師在初地，地論師在十地。這樣判斷，凡夫和聖人之間就完全隔絕了。化城（比喻方便之法）不是期望到達的寶所（比喻真實之法），凡夫既然期望到達彼岸，為誰說法呢？如果這種教法只是爲了聖人，經文不應該說爲了令眾生。又如果一定在十地等階段

【English Translation】 The city refers to the five hundred yojanas (Yojana, an ancient Indian unit of length). The current common interpretation is the judgment made by the Tiantai school based on treatises, but it belongs to the common meaning. Therefore, only the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are used to correspond to the five hundred yojanas. When a Bodhisattva reaches this stage, they are equal to the two vehicles. It is still aimed at those with dull roots who have not seen the Middle Way. Therefore, they do not understand the meaning of the five hundred yojanas. Therefore, it is pointed out that the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) jointly attain liberation, which is called Nirvana (Nirvana, a Buddhist term, referring to liberation). Furthermore, the statement that the two vehicles are one hundred yojanas, as in the previously cited discussion, can be found by consulting the original text. The following 『Now explaining』 is the correct explanation of the Tiantai school, which is precisely to clarify the meaning of unobstructedness as stated by the Tiantai school based on the Lotus Sutra. Since the scripture says 『exceeding five hundred yojanas,』 the Tiantai school believes that there are three explanations based on the scripture. If speaking from the perspective of birth and death and afflictions, it should not be said 『exceeding.』 If speaking from the perspective of wisdom of observation, it can be said 『exceeding.』 Exceeding the previous two 『fives』 of birth and death and afflictions, one reaches the Sarvākāra-jñāna (Sarvākāra-jñāna, a Buddhist term, referring to the wisdom attained by the Buddha) of Nirvana, so it is said that the wisdom of emptiness observation knows three hundred, etc. 『Knowing』 is 『exceeding.』 Initially, from the perspective of birth and death, all five hundred are birth and death. Therefore, the Land of Tranquil Light (a Buddhist term, referring to the pure land where the Buddha resides) is not used to correspond to the five hundred yojanas. Secondly, from the perspective of afflictions, the afflictions of views penetrate the three realms, so they are combined into one. The lower divisions are bound by desires, so they are combined into one. The Abhidharma-kośa says: 『Because of two, one cannot transcend desires; because of three, one returns to the lower realm.』 The two refer to greed and hatred, which are commonly called categories. Therefore, they are combined into one. The lower divisions have five, referring to the view of self, adherence to precepts, doubt, greed, and hatred. The so-called upper divisions have five, referring to restlessness, pride, ignorance, and attachment to form. Using these three explanations, it is that only when one is unattached to the perceived and the perceiver in a single thought can one be called truly knowing. 『Furthermore, the various teachers』 below is a summary of negation, revealing the correct meaning. It criticizes the explanations of various schools that only rely on expedient teachings (upāya-dharma) to judge the position as too high, and they do not explain clearly within the expedient position. Therefore, below, the horizontal and vertical are used to judge the expedient teachings and the horizontal distinction, etc., so that one can understand the Dharma practiced by those of the expedient teachings. Whether horizontal or vertical, they all break through the five hundred yojanas, but not in a single thought, so it is judged to belong to the expedient teachings. 『Liao』 means distant. Distant and also different, so it is called Liao. Establishing five hundred yojanas separately outside the two extremes, so it is called Liao Yuan (distant). This is a general negation of the various schools' judgment of the position as too high. The initial teacher used the ten bhūmis (ten stages of Bodhisattva practice) to correspond to the five hundred yojanas, the Saṃgraha-śāstra teacher was in the first bhūmi, and the Bhūmi-śāstra teacher was in the tenth bhūmi. With such a judgment, the division between ordinary people and sages is completely cut off. The transformation city (a metaphor for expedient Dharma) is not the treasure place (a metaphor for the true Dharma) that is hoped to be reached. Since ordinary people hope to reach the other shore, for whom is the Dharma taught? If this teaching is only for sages, the scripture should not say that it is for the sake of sentient beings. Furthermore, if it is definitely at the stage of the ten bhūmis, etc.

。二乘被會尚亦未至。何況凡夫。今明圓門實相寶所凡聖通具六即甄分。舊依權門判位太遠。今依實教是故不用。今論下正以由旬釋通塞意。先縱橫。次一心。初有三義謂一橫二豎三者橫別。初橫。如文。次豎文中先正明豎。次橫織豎。豎三如經橫三如緯。織之令成三諦文章。若三諦中有苦集等三諦不成故也。如入空時具諦緣度檢校心法及以能所。令無苦集無明六蔽。假中檢校亦復如是。初入空中析體不同。初明析空中先言三塞者。初是苦集。既不識下是十二緣。次不滅下是六蔽。於六蔽中但舉一慳。餘五並略。次引大經以證六蔽。蔽即是塞。第十一云。如婆羅門幼稚童子為饑所逼。見人糞中有庵羅果即便取之。有智之人即訶責之。汝凈行種。云何取此穢果而食。童子聞已赧然有愧。即答之言。我實不食凈洗棄之。智者訶言汝大愚癡。若擬棄者本不應取。章安解云。婆羅門者即譬初修般若凈道。幼稚以譬解行淺弱。三途苦逼譬之如饑無常之中有人天果。如彼穢糞有庵羅果。深行訶淺故曰智訶。童子去淺行懷愧。非貪天樂。為欲于中修道棄捨。故云洗棄。智者語言去。菩薩勸令一切俱舍。不須受已復觀而舍。故知經意正譬三藏菩薩。觀生受生名洗已棄。故知三祇百劫之內。有漏心中修事六度。度與惑俱義同於蔽。若於下

【現代漢語翻譯】二乘（聲聞乘和緣覺乘）的聽眾尚未到場，更何況是凡夫俗子。現在闡明圓融法門，實相的寶所，凡夫和聖人都普遍具備，六即的位次分判清楚。過去依據權巧法門來判定位次，相差太遠。現在依據真實的教法，所以不用過去的判位方法。現在討論的下文，正是用由旬來解釋通達和阻塞的含義。先是縱橫，然後是一心。最初有三種含義，即一橫、二豎、三者橫別。首先是橫，如文中所說。其次是豎，文中先是正面闡明豎，然後是橫織豎。豎有三，如經線；橫有三，如緯線。將它們交織起來，形成三諦的文章。如果三諦中有苦集等，三諦就不能成立。例如進入空性時，要具備諦、緣、度，檢查心法以及能所，使之沒有苦集、無明和六蔽。假和中（中道）的檢查也是如此。最初進入空性時，分析體性的方法不同。最初闡明分析空性中，先說三塞，最初是苦和集。既然不認識下文的十二因緣，其次不滅下文的六蔽。在六蔽中，只舉一個慳吝，其餘五個都省略了。其次引用《大般涅槃經》來證明六蔽。蔽就是塞。第十一卷說：『例如婆羅門家的幼稚童子，因為飢餓所逼迫，看見人糞中有庵羅果，就拿來吃。有智慧的人就呵斥他：你具有清凈的行為，怎麼能吃這種污穢的果實呢？』童子聽了之後，感到羞愧，就回答說：『我實在不吃，只是洗乾淨后丟掉。』智者呵斥說：『你太愚癡了，如果打算丟掉，本來就不應該拿。』章安解釋說：『婆羅門譬喻最初修習般若的清凈道，幼稚譬喻解行淺薄。三途的苦迫譬喻飢餓，無常之中有人天之果，如同污穢的糞便中有庵羅果。深行呵斥淺行，所以說是智訶。童子去除淺行，心懷慚愧，不是貪戀天上的快樂，而是想在其中修道而捨棄，所以說是洗棄。智者說去除，菩薩勸令一切都捨棄，不需要接受之後再觀察而捨棄。』由此可知，《涅槃經》的用意正是譬喻三藏菩薩，觀察生而受生，名為洗已棄。由此可知，在三大阿僧祇劫百劫之內，有漏心中修習事相上的六度，度與惑同時存在，意義等同於蔽。如果下文……

【English Translation】 The audience of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) has not yet arrived, let alone ordinary people. Now, we elucidate the perfect and complete Dharma gate, the treasure place of true reality (Śūnyatā), universally possessed by both ordinary beings and sages, with the six stages of identity (Liuji) clearly distinguished. In the past, relying on expedient (Upāya) Dharma gates to determine the stages was too far off. Now, relying on the true teaching, we therefore do not use the past method of determining stages. The following discussion now uses Yojanas to explain the meaning of unobstructedness and obstruction. First, there is the horizontal and vertical, then the single mind. Initially, there are three meanings, namely, one horizontal, two vertical, and three, horizontal distinction. First is the horizontal, as stated in the text. Second is the vertical, in which the vertical is first clearly explained, and then the horizontal weaves the vertical. The vertical has three, like warp threads; the horizontal has three, like weft threads. Weave them together to form the text of the Three Truths (Trikāya). If the Three Truths contain suffering (Duḥkha) and accumulation (Samudaya), etc., the Three Truths cannot be established. For example, when entering emptiness (Śūnyatā), one must possess the truths (Satya), conditions (Pratyaya), and perfections (Pāramitā), examining the mind-dharma and the subject and object, so that there is no suffering, accumulation, ignorance (Avidyā), and the six obscurations (Āvaraṇa). The examination of the provisional (Prajñā) and the middle way (Madhyamaka) is also the same. Initially, when entering emptiness, the methods of analyzing the nature are different. Initially, when elucidating the analysis of emptiness, first it speaks of the three obstructions, the first being suffering and accumulation. Since one does not recognize the twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda) in the following text, the six obscurations are mentioned in the following text of non-extinction. Among the six obscurations, only stinginess (Mātsarya) is mentioned, and the other five are omitted. Secondly, the Mahāparinirvāṇa Sūtra is cited to prove the six obscurations. Obscuration is obstruction. The eleventh chapter says: 'For example, a young boy from a Brahmin family, being compelled by hunger, sees an Āmra fruit in human excrement and takes it to eat. A wise person rebukes him: You have pure conduct, how can you eat such filthy fruit?' The boy, upon hearing this, feels ashamed and replies: 'I do not really eat it, but wash it clean and throw it away.' The wise person rebukes him: 'You are very foolish, if you intend to throw it away, you should not have taken it in the first place.' Zhang'an explains: 'The Brahmin is a metaphor for the initial practice of the pure path of Prajñā, the youth is a metaphor for shallow understanding and practice. The suffering of the three evil paths is a metaphor for hunger, and the fruits of humans and gods in impermanence are like Āmra fruits in filthy excrement. Deep practice rebukes shallow practice, so it is called wise rebuke. The boy removes shallow practice and feels ashamed, not coveting the happiness of the heavens, but wanting to cultivate the path within it and abandon it, so it is called washing and discarding. The wise person says to remove it, the Bodhisattva advises to abandon everything, without needing to receive it and then observe it and abandon it.' From this, it can be known that the intention of the Nirvāṇa Sūtra is precisely a metaphor for the Bodhisattva of the Three Pitakas (Tripiṭaka), observing birth and receiving birth, called washing and discarding. From this, it can be known that within the three great Asamkhyeya Kalpas and hundreds of Kalpas, the six perfections (Ṣaṭpāramitā) are cultivated in the mind with outflows (Sāsrava), the perfection and delusion exist simultaneously, and the meaning is the same as obscuration. If the following text...

次明二通。即諦緣度。諦緣度相尋文可見。當用下次明檢校言一一者。不問能所及以心法。有塞咸破如前破賊。故知通塞咸須檢校。三諦之中言心等者。心謂體析見思之心。法謂假觀知病等三。及中觀中無明等三。此等皆有能所故也。又心謂能緣之心。法謂所緣之法。若觀若境俱有心法咸須檢校。下去例然。複次下次明體空。文亦先明通塞之相。如羅漢下以聖況凡。聖尚名陰凡何得無。若計下次示苦集。結業即集生死即苦。若不識下次明十二因緣。若愛下次明六蔽。亦但舉一慳餘五並略。用即空慧下檢校入空。從於病法等下次明檢校入假。並可見。問。前入空中雲一一心。今入假中雲一一法者何耶。答。三觀所觀無非心法。初破見思作心名便。入假習法作法名便。以己他心所習成法。入中之時並是法界。從法又便。文略可見。次檢校中道正觀者還檢豎破中觀三番。此中存略。但云觀于無明法性真緣三假。以示通塞。一一下示檢校相。若作如此下至塞乃得通者。明權位太高。通教六地別教初地如是兩教經于劫數。乃到實相寶所之位。此位乃是豎三諦相。次引大經以證權位經于劫數。大經前後總有四文。大同小異。第十云。經爾所劫當得菩提。第十九云至菩提。第二十云得菩提。第二十一云住菩提。住者只是住于初住菩提

【現代漢語翻譯】現代漢語譯本接下來解釋『二通』，也就是諦緣度（通過真諦之理來衡量和理解各種因緣）。諦緣度的相關解釋可以在經文里找到。下面解釋『檢校』，意思是仔細檢查和校正。『一一』指的是，不論是能（能動者）還是所（所動者），以及心法（精神現象），都要像之前破除賊寇一樣，破除一切障礙。因此，要知道通達和阻塞都需要仔細檢查和校正。在三諦（空諦、假諦、中諦）中提到『心』等，『心』指的是通過體析（分析）來觀察見思惑（錯誤的見解和思想）的心。『法』指的是通過假觀（從現象入手觀察）來了解病癥等三種情況，以及在中觀（中道觀）中觀察無明等三種情況。這些都有能和所的關係。另外，『心』指的是能緣之心（能認知的心），『法』指的是所緣之法（被認知的對象）。無論是觀（能觀的智慧）還是境（所觀的境界），都包含心法，都需要仔細檢查和校正。下面的內容也是如此。其次，下面解釋體空（體悟空性）。經文也先說明通達和阻塞的狀況。例如，經文用阿羅漢（已證得解脫的聖者）來比喻凡夫。聖者尚且有名色等五陰（構成個體的五種要素），凡夫怎麼可能沒有呢？『若計』（如果執著）下面揭示了苦集二諦（苦諦和集諦）。結業（造作惡業）就是集諦，生死（生死輪迴）就是苦諦。『若不識』（如果不認識）下面說明了十二因緣（生命流轉的十二個環節）。『若愛』（如果貪愛）下面說明了六蔽（六種障礙），這裡只舉了慳吝（吝嗇）一個例子，其餘五種都被省略了。『用即空慧』（運用即空之慧）下面說明了如何通過檢查和校正來證入空性。『從於病法等』（從病法等入手）下面說明了如何通過檢查和校正來證入假有，這些內容都可以參考經文。問：前面證入空性時說『一一心』，現在證入假有中卻說『一一法』，這是為什麼呢？答：三觀（空觀、假觀、中觀）所觀照的沒有不是心法。最初破除見思惑時，用『心』來命名比較方便。證入假有，修習各種法門時，用『法』來命名比較方便。因為自己和他人的心所修習而成的法，在證入中道時，都是法界（一切法的總和）。從法入手也比較方便。這些內容經文里已經省略地說明了。接下來，檢查和校正中道正觀（正確的看待中道的智慧）時，仍然要檢查和破除中觀的三重障礙。這裡經文有所省略，只說『觀于無明法性真緣三假』（觀照無明、法性、真緣這三種假有），來揭示通達和阻塞的狀況。『一一下示檢校相』（一一說明檢查和校正的狀況），『若作如此下至塞乃得通者』（如果這樣做，從阻塞到通達），說明權位（權宜之位）太高。通教（三乘通教）的六地菩薩，別教（菩薩藏別教）的初地菩薩，像這樣兩個教派經過漫長的劫數，才能到達實相寶所（真實智慧的寶藏）的地位。這個地位就是豎三諦（垂直方向上的三諦）的境界。接下來引用《大般涅槃經》來證明權位需要經過漫長的劫數。《大般涅槃經》前後共有四段經文，大體相同，略有差異。第十卷說：『經爾所劫當得菩提』（經過那麼多的劫數才能證得菩提）。第十九卷說：『至菩提』（到達菩提）。第二十卷說：『得菩提』（證得菩提）。第二十一卷說：『住菩提』（安住于菩提）。『住』只是安住于初住菩提（十住位中的初住）。

【English Translation】 English version Next, the 'two comprehensions' are explained, which are the Truth-Conditioned Understanding (understanding various conditions through the principle of True Emptiness). The relevant explanations of Truth-Conditioned Understanding can be found in the scriptures. Next, 'examination and rectification' is explained, meaning to carefully examine and correct. 'Each and every' refers to, regardless of the agent (the one who acts) or the object (the one being acted upon), as well as mental phenomena (mind-dharmas), all obstacles must be broken through, just like breaking through the bandits before. Therefore, it is known that both understanding and obstruction require careful examination and rectification. Among the Three Truths (Truth of Emptiness, Truth of Provisional Existence, Truth of the Middle Way), when 'mind' etc. are mentioned, 'mind' refers to the mind that observes the delusions of views and thoughts through analysis. 'Dharma' refers to observing illnesses etc. through Provisional Observation, as well as observing ignorance etc. in the Middle Way Observation. These all have the relationship of agent and object. In addition, 'mind' refers to the mind that can cognize, and 'dharma' refers to the dharma that is cognized. Whether it is observation (the wisdom of observing) or realm (the realm being observed), both contain mind-dharmas, and both need to be carefully examined and rectified. The following content is the same. Secondly, the following explains the Emptiness of Essence (realizing emptiness). The scripture also first explains the state of understanding and obstruction. For example, the scripture uses an Arhat (a saint who has attained liberation) to compare to ordinary beings. Even a saint has the five aggregates (the five elements that make up an individual), how can ordinary beings not have them? 'If one clings' below reveals the Truth of Suffering and the Truth of Accumulation. Creating karma is the Truth of Accumulation, and birth and death (the cycle of birth and death) is the Truth of Suffering. 'If one does not recognize' below explains the Twelve Links of Dependent Origination (the twelve links of the cycle of life). 'If one loves' below explains the Six Obscurations, only stinginess is mentioned here, and the other five are omitted. 'Using the Wisdom of Emptiness' below explains how to enter emptiness through examination and rectification. 'Starting from the dharma of illness etc.' below explains how to enter provisional existence through examination and rectification, and this content can be referred to in the scriptures. Question: Earlier, when entering emptiness, it was said 'each and every mind', but now, when entering provisional existence, it is said 'each and every dharma', why is this? Answer: What the Three Contemplations (Contemplation of Emptiness, Contemplation of Provisional Existence, Contemplation of the Middle Way) contemplate is nothing other than mind-dharmas. Initially, when breaking through the delusions of views and thoughts, it is more convenient to name it 'mind'. When entering provisional existence and practicing various dharma methods, it is more convenient to name it 'dharma'. Because the dharmas cultivated by oneself and others' minds, when entering the Middle Way, are all the Dharma Realm (the totality of all dharmas). It is also more convenient to start from dharma. These contents have been briefly explained in the scriptures. Next, when examining and rectifying the Correct Contemplation of the Middle Way (the correct wisdom of viewing the Middle Way), one still needs to examine and break through the three obstacles of the Middle Way Contemplation. Here the scripture is somewhat abbreviated, only saying 'contemplate the three provisional existences of ignorance, dharma-nature, and true condition' to reveal the state of understanding and obstruction. 'Each and every one shows the state of examination and rectification', 'If one does this, from obstruction to understanding', it shows that the provisional position is too high. The sixth-ground Bodhisattva of the Common Teaching (the Three Vehicle Common Teaching), and the first-ground Bodhisattva of the Distinct Teaching (the Bodhisattva Store Distinct Teaching), like these two teachings, after countless kalpas, can reach the position of the Treasure Place of True Reality (the treasure of true wisdom). This position is the realm of the Vertical Three Truths. Next, the Mahāparinirvāṇa Sūtra is quoted to prove that the provisional position requires countless kalpas. The Mahāparinirvāṇa Sūtra has four passages in total, which are generally the same with slight differences. The tenth volume says: 'After so many kalpas, one will attain Bodhi'. The nineteenth volume says: 'Reach Bodhi'. The twentieth volume says: 'Attain Bodhi'. The twenty-first volume says: 'Abide in Bodhi'. 'Abiding' is just abiding in the initial Abiding Bodhi (the initial abiding in the Ten Abodes).

住處。當謂經劫方得菩提。至之與得名異義同。至謂從於方便中來。得謂得於發心處所。言須陀洹等者。從本為名。經七生已任運入般。生彼復經八萬劫竟方發大心。一來六萬不還四萬。無學二萬支佛一萬　比說可知從根利鈍故使出界經劫長短。發心已后修中道觀。斷無明惑得見佛性。乃可名為過於五百。此語三藏入滅二乘。通教多分即生能發。如此論者無益初心。然向五人皆云發心若到若得。是故不與唯識義同。長時乃發教尚是權。況計永滅寧非方便。若執權論破佛實經招過既深。良恐未可。此之豎相雖本為成非豎非橫。與彼權教次位同故。故須斥破下橫亦爾。次明橫別者。先法次喻。初明法中先寄三人以明觀相。一一文中皆先出觀相。次明檢校。此三觀者依大品文。經云。有菩薩摩訶薩。初發心時行六波羅蜜。上菩薩位得阿鞞跋致。有菩薩摩訶薩。初發心時便成阿耨多羅三藐三菩提轉法輪。與無量眾生化益厚已入于涅槃。有菩薩摩訶薩。從初發心時與薩婆若相應。與無量百千萬億。從一佛國至一佛國凈佛世界。今文所引開彼第三為第一第二。以第二為第三。又經列前深后淺。今列從淺至深。依隨義便於理無失。第一文云六波羅蜜即是舉行。第二文云便成菩提。即是舉位。行位雖殊同顯一意。是故今文略于第一。第

【現代漢語翻譯】現代漢語譯本：住處。如果說要經歷劫數才能證得菩提（Bodhi，覺悟），那麼『至』和『得』這兩個詞，雖然名稱不同，但意義相同。『至』是指從方便法門中而來，『得』是指在發心之處證得。說到須陀洹（Srotapanna，入流果）等，是從根本上來說的。經歷七次生死後，自然而然地進入涅槃（Nirvana，寂滅）。即使往生到彼處，也要經過八萬劫才能發起大心。一來果（Sakrdagamin，一來果）需要六萬劫，不還果（Anagamin，不還果）需要四萬劫，無學果（Arhat，阿羅漢）需要兩萬劫，辟支佛（Pratyekabuddha，緣覺）需要一萬劫。這些都可以通過比較來說明，因為根器的利鈍，導致出離三界所經歷的劫數長短不同。發心之後，修習中道觀，斷除無明惑，才能得見佛性，才可以稱之為超過五百由旬。這句話是針對三藏教（Tripitaka，經律論三藏）中入滅的二乘人（聲聞和緣覺）。通教（通教）中，很多人即生就能發心。這樣說對初學者沒有益處。然而，當初的五人，都說是『發心若到若得』，所以與唯識宗（Yogacara，唯識宗）的觀點不同。長時間才能發心，這種教法尚且是權宜之計，更何況是認為永遠斷滅呢？難道不是方便之說嗎？如果執著于權宜之論，而破斥佛陀的真實經典，招致的過失就太深了，恐怕是不可以的。這種豎立的相狀，雖然本來是爲了成就，但既不是豎，也不是橫。與那些權教的次第相同，所以必須駁斥。下面的橫向也是如此。接下來闡明橫向的區別，先說法，後用比喻。首先闡明法中，先借助三個人來闡明觀相。每一段文字中，都先提出觀相，然後闡明檢校。這三種觀，依據的是《大品般若經》。經中說：『有菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），初發心時，修行六波羅蜜（Six Paramitas，六度），登上菩薩的位次，得到阿鞞跋致（Avaivartika，不退轉）。有菩薩摩訶薩，初發心時，便成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），轉法輪，與無量眾生化益深厚后，進入涅槃。有菩薩摩訶薩，從初發心時，就與薩婆若（Sarvajna，一切智）相應，與無量百千萬億眾生，從一個佛國到另一個佛國，清凈佛的世界。』現在文中所引用的，是將彼經中的第三種情況分為第一種和第二種，而將第二種情況作為第三種。而且經中列舉的是先深后淺，現在列舉的是從淺到深。依據隨順義，在道理上沒有缺失。第一段文字說『六波羅蜜』，就是舉起修行。第二段文字說『便成菩提』，就是舉起果位。修行和果位雖然不同，但都顯示同一個意思。所以現在的文字省略了第一種情況的詳細描述。 English version: Dwelling place. If it is said that one must go through kalpas (aeons) to attain Bodhi (enlightenment), then the terms 'to reach' and 'to attain' have the same meaning, though the names are different. 'To reach' means coming from the expedient means, and 'to attain' means attaining at the place of generating the aspiration. Speaking of Srotapanna (stream-enterer) and others, it is named from the root. After seven lives, one naturally enters Nirvana (liberation). Even if reborn there, one must go through eighty thousand kalpas before generating the great aspiration. Sakrdagamin (once-returner) needs sixty thousand kalpas, Anagamin (non-returner) needs forty thousand kalpas, Arhat (worthy one) needs twenty thousand kalpas, and Pratyekabuddha (solitary Buddha) needs ten thousand kalpas. These can be explained by comparison, because the sharpness or dullness of the faculties causes the length of the kalpas experienced in leaving the three realms to be different. After generating the aspiration, one cultivates the Middle Way contemplation, cuts off the ignorance and delusion, and then one can see the Buddha-nature, and can be called surpassing five hundred yojanas. This statement is directed at the two vehicles (Shravakas and Pratyekabuddhas) who enter Nirvana in the Tripitaka teaching. In the common teaching, many can generate the aspiration in this life. Saying this is not beneficial to beginners. However, the initial five people all said 'generating the aspiration is reaching or attaining', so it is different from the Yogacara (Mind-Only) view. It takes a long time to generate the aspiration, and this teaching is still expedient, let alone thinking of eternal annihilation? Isn't it an expedient saying? If one clings to the expedient theory and refutes the Buddha's true sutras, the fault incurred is too deep, and it is feared that it is not permissible. This vertical appearance, although originally for accomplishment, is neither vertical nor horizontal. It is the same as the order of those expedient teachings, so it must be refuted. The following horizontal is also the same. Next, clarifying the horizontal differences, first the Dharma, then the analogy. First, clarifying the Dharma, first using three people to clarify the appearance of contemplation. In each passage, the appearance of contemplation is first presented, and then the examination is clarified. These three contemplations are based on the Mahaprajnaparamita Sutra. The sutra says: 'There are Bodhisattva-Mahasattvas (great Bodhisattvas), who, when they first generate the aspiration, practice the Six Paramitas (perfections), ascend to the position of Bodhisattva, and attain Avaivartika (non-retrogression). There are Bodhisattva-Mahasattvas, who, when they first generate the aspiration, immediately attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), turn the Dharma wheel, and after deeply benefiting countless beings, enter Nirvana. There are Bodhisattva-Mahasattvas, who, from the time they first generate the aspiration, are in accordance with Sarvajna (all-knowing), and with countless hundreds of thousands of millions of beings, from one Buddha-land to another Buddha-land, purify the Buddha-world.' The current text quoted divides the third situation in that sutra into the first and second situations, and takes the second situation as the third. Moreover, the sutra lists from deep to shallow, and now it lists from shallow to deep. According to the meaning of following, there is no loss in reason. The first passage says 'Six Paramitas', which is to raise the practice. The second passage says 'immediately attain Bodhi', which is to raise the fruit position. Although practice and fruit position are different, they both show the same meaning. Therefore, the current text omits the detailed description of the first situation.

【English Translation】 Dwelling place. When謂經劫方得菩提.至之與得名異義同.至謂從於方便中來.得謂得於發心處所.言須陀洹等者.從本為名.經七生已任運入般.生彼復經八萬劫竟方發大心.一來六萬不還四萬.無學二萬支佛一萬　比說可知從根利鈍故使出界經劫長短.發心已后修中道觀.斷無明惑得見佛性.乃可名為過於五百.此語三藏入滅二乘.通教多分即生能發.如此論者無益初心.然向五人皆云發心若到若得.是故不與唯識義同.長時乃發教尚是權.況計永滅寧非方便.若執權論破佛實經招過既深.良恐未可.此之豎相雖本為成非豎非橫.與彼權教次位同故.故須斥破下橫亦爾.次明橫別者.先法次喻.初明法中先寄三人以明觀相.一一文中皆先出觀相.次明檢校.此三觀者依大品文.經云.有菩薩摩訶薩.初發心時行六波羅蜜.上菩薩位得阿鞞跋致.有菩薩摩訶薩.初發心時便成阿耨多羅三藐三菩提轉法輪.與無量眾生化益厚已入于涅槃.有菩薩摩訶薩.從初發心時與薩婆若相應.與無量百千萬億.從一佛國至一佛國凈佛世界.今文所引開彼第三為第一第二.以第二為第三.又經列前深后淺.今列從淺至深.依隨義便於理無失.第一文云六波羅蜜即是舉行.第二文云便成菩提.即是舉位.行位雖殊同顯一意.是故今文略于第一.第

三文中初云薩婆若。又云凈佛土。雖同一文既具二義。是故開為第一第二。余文所引並擬三教初發心也。通雖有假意多在空。別雖有中文多在假。圓雖三觀從初觀中。是故今引以對三觀。同初發心故名為橫。分屬三人故名為別。如此下斥權異實。圓中雖云從初心修。彼般若部帶二教權。猶未開顯。是故斥云三法各別。大論下次引論文三喻。亦證橫別。于中先喻次合。故大論四十三云是三菩薩未發心前。聞佛說大發菩提心。譬如道行或乘羊去或乘馬去。或乘通去。是故到彼有遲有疾。初者鈍根次者漸行後者即到。又云。初者罪多福少。次者福多罪少。後者無罪唯凈。今此文中以步替羊者以羊遲故不異於步。故知今文用法華意。故得破彼權部縱橫。論五十六又云。如三人行。一人避走。一人錢求。一人隨王。破意亦爾。橫別義意如向所釋。次明一心者。初斥橫豎。次正明一心功能破權。初斥橫豎中。先重列出通相通塞。是即空假兩觀能破見思塵沙。于當位中雖得為通望于中觀仍具無明。故名為塞。若后中觀勝下二觀。雖得名通隔于空假。故名為塞。橫中通塞尋文可知。法相下況出今文橫豎別相通中之塞。橫豎法相已有通塞。況復于通起著成塞。當知橫豎通別並塞。故云皆塞無復有通。欲出通相一心為通。故先辨于橫豎之塞

【現代漢語翻譯】現代漢語譯本：『三文』中首先說的是『薩婆若』（Sarvajna，一切智）。又說『凈佛土』（Pure Buddha Land）。雖然同一段文字具備兩種含義，因此將其分為第一和第二。其餘引用的文字都比擬三教的初發心。通教雖然有假觀的意味，但多偏重於空觀。別教雖然有中觀的文字，但多偏重於假觀。圓教雖然有三觀，但從初觀開始。因此現在引用它們來對應三觀。因為與初發心相同，所以稱為『橫』。因為分別屬於三人，所以稱為『別』。這樣做的目的是爲了貶斥權教的差異，彰顯實教的圓融。圓教中雖然說從初心開始修行，但《般若經》帶有二教的權宜之說，尚未完全開顯。因此斥責說三種法各不相同。《大智度論》下面引用的論文中的三個比喻，也是爲了證明橫別之說。其中先是比喻，然後是合喻。所以《大智度論》第四十三卷說：『這三個菩薩在未發菩提心之前，聽到佛說大發菩提心。譬如道路行走，有人乘羊而去，有人乘馬而去，有人乘神通而去。因此到達目的地有遲有疾。』最初的人是鈍根，其次的人是漸行，最後的人是立即到達。又說：『最初的人罪多福少，其次的人福多罪少，最後的人無罪唯凈。』現在這段文字中用步行代替乘羊，是因為羊慢，與步行沒有區別。所以知道這段文字運用了《法華經》的意旨，因此能夠破斥權教的縱橫之說。《大智度論》第五十六卷又說：『如三人行走，一人避走，一人求錢，一人隨王。』破斥的意義也是如此。橫別之義如前面所解釋的。接下來闡明『一心』。首先斥責橫豎之說，然後正式闡明一心的功能，破斥權教。首先在斥責橫豎之說中，重新列出通相的通與塞。這就是空觀和假觀能夠破除見思惑和塵沙惑。在各自的位次中，雖然可以稱為『通』，但相對於中觀來說，仍然具有無明，所以稱為『塞』。如果後面的中觀勝過前面的空觀和假觀，雖然可以稱為『通』，但與空觀和假觀隔絕，所以稱為『塞』。橫中的通與塞，查閱原文就可以知道。法相宗下面比況出現在的橫豎別相中的通中之塞。橫豎的法相已經有了通與塞，更何況在通中產生執著而形成塞。應當知道橫豎的通別都是塞，所以說都是塞，沒有通。想要顯現通相，一心才是通。所以首先辨別橫豎之塞。

【English Translation】 English version: The 『Three Texts』 initially mention 『Sarvajna』 (Sarvajna, all-knowing wisdom). They also mention 『Pure Buddha Land』 (Pure Buddha Land). Although the same passage contains two meanings, it is therefore divided into the first and second. The remaining cited texts are all compared to the initial aspiration of the Three Teachings. Although the Common Teaching has the implication of provisional contemplation, it mostly leans towards emptiness contemplation. Although the Distinct Teaching has texts on middle contemplation, it mostly leans towards provisional contemplation. Although the Perfect Teaching has the three contemplations, it starts from the initial contemplation. Therefore, they are now cited to correspond to the three contemplations. Because it is the same as the initial aspiration, it is called 『horizontal』. Because it separately belongs to three people, it is called 『distinct』. The purpose of doing this is to criticize the differences of the expedient teachings and highlight the perfect harmony of the real teaching. Although the Perfect Teaching says to cultivate from the initial aspiration, the Prajna Sutra carries the expedient teachings of the Two Teachings and has not yet fully revealed it. Therefore, it is criticized that the three dharmas are different from each other. The three metaphors in the essay cited below in the Mahaprajnaparamita-sastra are also to prove the horizontal and distinct theories. Among them, there is first a metaphor, and then a combined metaphor. Therefore, Volume 43 of the Mahaprajnaparamita-sastra says: 『These three Bodhisattvas heard the Buddha speak of the great aspiration for Bodhi before they aroused the Bodhi mind. It is like walking on the road, some people go by sheep, some people go by horse, and some people go by supernatural power. Therefore, arriving at the destination is slow or fast.』 The first person is of dull roots, the second person is of gradual practice, and the last person arrives immediately. It also says: 『The first person has more sins and less blessings, the second person has more blessings and less sins, and the last person has no sins and only purity.』 Now, in this passage, walking is used to replace riding a sheep, because the sheep is slow and there is no difference from walking. Therefore, it is known that this passage uses the intention of the Lotus Sutra, so it can refute the horizontal and vertical theories of the expedient teachings. Volume 56 of the Mahaprajnaparamita-sastra also says: 『It is like three people walking, one avoiding, one seeking money, and one following the king.』 The meaning of refutation is also the same. The meaning of horizontal and distinct is as explained earlier. Next, the 『One Mind』 is explained. First, the horizontal and vertical theories are criticized, and then the function of the One Mind is formally explained to refute the expedient teachings. First, in criticizing the horizontal and vertical theories, the common aspects of penetration and obstruction are relisted. That is, the contemplation of emptiness and the contemplation of provisionality can break through the delusions of views and thoughts and the delusions like dust and sand. In their respective positions, although they can be called 『penetration』, they still have ignorance in relation to the middle contemplation, so they are called 『obstruction』. If the later middle contemplation surpasses the previous contemplation of emptiness and contemplation of provisionality, although it can be called 『penetration』, it is isolated from the contemplation of emptiness and contemplation of provisionality, so it is called 『obstruction』. The penetration and obstruction in the horizontal can be found by consulting the original text. The Dharma Characteristics School below compares the obstruction in the penetration of the current horizontal and vertical distinct aspects. The Dharma characteristics of the horizontal and vertical already have penetration and obstruction, let alone generating attachment in the penetration and forming obstruction. It should be known that the penetration and distinction of the horizontal and vertical are all obstructions, so it is said that they are all obstructions and there is no penetration. If you want to show the aspect of penetration, the One Mind is the penetration. Therefore, first distinguish the obstruction of the horizontal and vertical.

。若一心下正明一心。即是檢校一心破遍。前破遍中既已結成出其元意。只應立於一心檢校。于義即足。又為成就前橫豎門。故更節節以論檢校。復引法華善知通塞顯今檢校須破諸師。論其正意只在一念。故前之三種為顯一心舉破遍等。例之可見。又前三種望于破遍但成於豎。至下度入方始以豎而入于橫。如諦緣度橫織豎成豎橫別之橫三俱初發。雖名為橫。三觀望之終名為豎。今破權功能正顯一心。初破橫豎中破豎者。豎通漸入雖屬一人。前後次第三時各異。以各異故。故非一三。今一心具三破次第之三。故云一心三觀破豎通塞。三觀一心能破橫者彼橫三觀離屬三人並在初心。故三不合一。今以三隻是一破彼分張之三。故云三觀一心破橫通塞。應知一心三觀與三觀一心。言互理同。為破橫豎翻對而說。如此橫豎一一諦中。具諦緣度若通若塞。橫豎若破。諦緣度中通塞隨破故不煩破諦等通塞。故向文云。況復于中起苦集無明蔽等。況出此塞以圓破之。有人云破諦緣度橫名為破橫。深不見文旨。故前文中先明豎竟。次橫織之。一一皆具諦緣度三。況復于通復起苦集無明等塞。故知破豎苦等自破。不須更指苦等為橫。空即三觀等者。次圓三觀。觀觀具三以破橫別。一一所破各別不同。故云空即三觀乃至中即三觀。有人云。破

神通者。破第一卷圓頓止觀通者騰空。騰空被破知前非頓。如此說者殊乖文義。論文神通近在目前。何須遠求序中之說。又若破彼頓更何所傳。師資不成付法安在。祖乎龍樹其言徒施。又彼頓譬文在序中。說止觀時未有此序。豈得將己正說預破弟子序耶。又序中所述師資所傳。若破所傳便成自壞。良以下正嘆功能。能破橫豎及橫別者。良由一心圓妙故也。眾魔等者。眾魔者即天魔也。群道者即外道也。又群道者偏小通名。故以一心皆能對破。終不等者若步涉乘馬避險從夷。若神通騰空從虛避下。是故初修二觀先破二惑。次修中觀更破無明。今三觀一心初后無礙。不同三譬。故云終不等也是故去下陵高斥前騰空。空假如下中道如高。避山從谷斥前步馬。終不兩字冠下兩句。若於下明一心中用通塞意。一心不當橫豎通塞。於此一心復起塞著。而生苦集無明蔽等。此苦集等即是見思。見思既生即空尚失。豈復更有去邊求中。故云非但失於中道神通。亦失空假步馬。此是一心別相之塞。尚須檢校令塞得通。若於下令檢校此一心通塞。是為下正判也。如此釋者。一切眾生理性五百。乃至諸佛究竟五百。不同舊義令凡望崖。次問答料簡。初一問答料簡異名。問文可見。次答文者先通次別。既云一意故名為通。亦有差別故名為別。別

中分為三意不同。言約解者。解圓無著是名為通。解偏起著是名為塞。言約行者。解為行本行從解生。由解偏圓令行得失。言約字者。字即教也。有名有實名為知字。有名無旨名為非字。如蟲蝕木偶得伊名。是蟲不知是字非字。況知是字有旨無旨。次引金光明者。總證三名。即散脂品文也。次一問答料簡通塞。問中四者。約此卷初立橫豎義。而為此問。更列前文令此可解。四諦因緣六度名為橫通。苦集無明六蔽名為橫塞。先空次假后中名為豎通。見思塵沙無明名為豎塞。橫豎通塞更互相對。以為四問。問出圓意以顯文旨。然此問意雖以三惑三智為豎。別指無明以為豎塞。最細極故。別指中道以為豎通。最高遠故。若橫織豎及以檢校諦緣度三。雖至中道若不織豎。但在即空。故下答文指于界內苦集等三。別為橫塞。即空真諦別為橫通。問則通途泛問。答則分于兩途。先立兩途。次釋兩意。初然者下先釋一往。然謂然可。如向所問橫豎皆悉更互通塞。此即圓頓不次第意又前既具明次與不次。問中一往似問不次。而實通問次與不次。是故答中分為兩意。以所治惑有即有離。故使能治亦有即離。若次第修通塞俱別。如后二往。若不次第一體無殊。如前一往。言一往者。無明無別體全指于見思。見思障諦緣無明亦能障。諦緣既被

障亦作橫中塞。此但據初心三惑全未破。故真諦諦緣亦被無明障。中智治一切者。圓人修中智非獨破無明。亦治真諦障界內之苦集。是故名豎通亦通於橫塞。亦據初觀中得作如此說。文中若準前問文。仍闕餘二句。是故應更云橫通通豎塞。所謂諦緣度非但治見思。亦破于無明。一空一切空故三惑俱破。橫塞障豎通所謂苦集等。非但障真諦亦障于中道。一苦一切苦故障於三諦。所言二往者。見思中苦集及無明六蔽。唯障于真諦不能障中道。真諦諦緣度但能破見思不能破無明。無明自障中故不關真諦。中智破無明亦不關見思。是故今文云豎義對當別。

○次明道品調適者。先通列釋四道品相。文四義四意在調停。此四通論俱通大小。別而言之第三唯小余三在大。言當分者互不相假。既云當依念處得道念處既而當知余品併爲所依皆能得道。故云當分。又云下引證。亦得將念處以例余品。故云亦然。此從別義故引念處是道場及以衍等。若從通義。教教七科無非當分。言相攝者。大小乘教凡論道品隨其科品。皆互相收。次引論證。文意可知。言約位者。如大師自有四念處文。四教各以念處為位判在外凡。故諸教位並對道品。此文從小且對小位。若從通論。諸教皆得以內凡為燸頂等。言相生者。如文云念處生正勤乃至生八正

【現代漢語翻譯】現代漢語譯本『障』也寫作『橫中塞』（橫向的障礙）。這裡只是根據初心，三種迷惑（見惑、思惑、無明惑）都未破除的情況來說。因此，真諦（苦、集、滅、道四聖諦中的苦和集）的諦緣（通過觀察四聖諦而產生的智慧）也被無明所障礙。『中智治一切者』，圓教之人修習中道智慧，不僅僅是破除無明，也治理真諦障界內的苦和集。因此名為『豎通』，也通於『橫塞』。這也是根據初觀中道時的情況來說的。文中如果按照前面的問文，仍然缺少其餘兩句。因此應該補充說『橫通通豎塞』，意思是說諦緣的度化不僅僅治理見思惑，也破除無明。一空一切空，所以三種迷惑都能破除。『橫塞障豎通』，意思是說苦集等不僅僅障礙真諦，也障礙中道。一苦一切苦，所以障礙三諦。所說的『二往者』，見思惑中的苦集以及無明的六蔽，僅僅障礙真諦，不能障礙中道。真諦的諦緣度化只能破除見思惑，不能破除無明。無明自身障礙中道，所以不關真諦的事。中道智慧破除無明，也不關見思惑的事。因此，現在的文句說『豎義對當別』。 ○ 接下來闡明道品調適，首先總括地解釋四道品的相狀。文中的四義旨在調停。這四種通論都通於大乘和小乘。分別來說，第三種（正語、正業、正命）唯屬於小乘，其餘三種屬於大乘。『言當分者互不相假』，意思是說各自獨立，互不依賴。既然說『當依念處得道』，念處既然是這樣，那麼應當知道其餘各品都是所依，都能得道。所以說『當分』。又說『下引證』，也可以將念處作為例子來類推其餘各品。所以說『亦然』。這是從別義的角度，所以引用念處是道場以及衍等。如果從通義的角度，教教七科沒有不是當分的。『言相攝者』，大小乘教凡是論及道品，都互相收攝。接下來引用論證，文意可以明白。『言約位者』，如天臺大師自有四念處的文，四教各自以念處為位，判在外凡。所以各教的位次都對應道品。此文從小乘的角度，且對應小乘的位次。如果從通論的角度，各教都可以以內凡為燸、頂等。『言相生者』，如文中所說，念處生正勤，乃至生八正道。

【English Translation】 English version 'Obstruction' is also written as 'horizontal blockage'. This only refers to the initial mind where the three delusions (delusions of views, delusions of thought, and delusions of ignorance) have not been broken. Therefore, the truth of suffering and its cause (from the Four Noble Truths), and the wisdom arising from observing these truths, are also obstructed by ignorance. 'The wisdom of the Middle Way governs all' means that those who cultivate the wisdom of the Middle Way in the perfect teaching not only break through ignorance but also govern the suffering and its accumulation within the realm of true reality. Therefore, it is called 'vertical penetration', which also penetrates 'horizontal blockages'. This is also based on the initial observation of the Middle Way. If the text follows the previous question, it still lacks the remaining two sentences. Therefore, it should be added that 'horizontal penetration penetrates vertical blockages', meaning that the deliverance of truth not only governs delusions of views and thought but also breaks through ignorance. One emptiness is all emptiness, so all three delusions can be broken. 'Horizontal blockage obstructs vertical penetration' means that suffering and its accumulation not only obstruct true reality but also obstruct the Middle Way. One suffering is all suffering, so it obstructs the three truths. The so-called 'two goings' refer to the suffering and its accumulation in delusions of views and thought, as well as the six obscurations of ignorance, which only obstruct true reality and cannot obstruct the Middle Way. The deliverance of truth can only break through delusions of views and thought and cannot break through ignorance. Ignorance itself obstructs the Middle Way, so it is not related to true reality. The wisdom of the Middle Way breaks through ignorance and is also not related to delusions of views and thought. Therefore, the current text says 'the meaning of verticality is distinct and separate'. ○ Next, clarifying the adjustment of the practices leading to enlightenment, first generally explaining the characteristics of the four practices. The four meanings in the text aim at adjustment. These four general discussions apply to both the Great Vehicle and the Small Vehicle. Specifically, the third (right speech, right action, right livelihood) belongs only to the Small Vehicle, while the remaining three belong to the Great Vehicle. 'Those who speak of their own share do not borrow from each other' means that they are independent and do not rely on each other. Since it is said that 'one should attain the path by relying on mindfulness', since mindfulness is like this, then it should be known that the remaining practices are all that which is relied upon and can all attain the path. Therefore, it is said 'one's own share'. Also, it is said 'the following quotes evidence', one can also use mindfulness as an example to analogize the remaining practices. Therefore, it is said 'also so'. This is from the perspective of separate meaning, so it quotes mindfulness as the place of enlightenment and its development. If from the perspective of general meaning, none of the seven categories of teachings are not one's own share. 'Those who speak of mutual inclusion' means that all teachings of the Great and Small Vehicles that discuss the practices leading to enlightenment mutually include each other. Next, it quotes evidence, and the meaning of the text can be understood. 'Those who speak of stages' refer to the Great Master Zhiyi's own text on the four mindfulnesses, where the four teachings each use mindfulness as a stage, judging it to be in the outer ordinary. Therefore, the stages of each teaching correspond to the practices leading to enlightenment. This text is from the perspective of the Small Vehicle and corresponds to the stages of the Small Vehicle. If from the perspective of general discussion, each teaching can use the inner ordinary as warmth, peak, etc. 'Those who speak of mutual arising' refer to what is said in the text, that mindfulness gives rise to right effort, and so on, giving rise to the eightfold path.

。由此相生。故下七科次第調停。亦名相生。調停乃是諸品除錯。何者相應可入法性。故此七科初心可修。雖有四文亦但二義。前三為成第四故。次所以下次明來意。于中初文略明來意。于上破遍及以通塞。若不悟者由無調停。真法下釋向道品所證之法。初住已上分得無漏。自爾已前皆名有漏。是故初心調停道品。能為初住無漏作因。如釀酒下舉譬也。此方即以麥麹為酵。西方或用草華等酵。真法在迷猶如水米。道品調停猶如酵燸。調停得所變有漏米。成無漏酒。調停失度理味不成。次引大論證須道品。能為無漏作近因故。如大論云。不凈開身念處。身念開四念處。四念開道品。道品開三脫。三脫開涅槃。涅槃是無漏。是故有漏能為無漏而作因緣。論文雖以不凈為首。語且約小正在衍門。隨教不同理觀各別。皆是有漏為無漏因。及道品后次明三脫。次問答料簡中初料簡大小。問答具在大論二十一中。今文答中先用論意。次引凈名大經大集。助論答意。凈名由之成佛。得道之處及摩訶衍。大經見性及譬醍醐。大集是名菩薩寶炬。寶具諸法炬能破暗。攝一切法名陀羅尼。故總結云皆不云小。若大經下既折不許專在於小。次復縱云通於大小。故云無量助菩提法。是大涅槃因。亦是釋疑。恐人疑雲。更有無量助菩提法。方得名

【現代漢語翻譯】現代漢語譯本：由此相互生髮。所以下面七科次第調停，也叫做相生。調停就是各種品目的除錯，哪些相應可以進入法性。因此這七科是初心可以修習的。雖然有四種文，實際上只有兩種意義。前面三種是爲了成就第四種。接下來『所以下次明來意』，是說明來意的。其中第一段文字簡略地說明來意。在上面破斥了『遍』和『通塞』的觀點，如果不能領悟，是因為沒有調停。『真法下釋向道品所證之法』，是解釋向道品所證悟的法。初住（Bhumis，菩薩修行階位）以上的菩薩分證無漏法，在此之前都叫做有漏法。所以初心調停道品，能夠為初住的無漏法作因。『如釀酒下舉譬也』，就像釀酒一樣打個比方。此地（指中國）就用麥麹作為酒母，西方或許用草華等作為酒母。真法在迷惑中就像水和米，道品調停就像酒母發酵。調停得當，就能把有漏的米變成無漏的酒。調停失度，道理和味道都不能成就。接下來引用《大智度論》（Mahaprajnaparamita-sastra）來證明需要道品，能夠作為無漏法的近因。如《大智度論》所說：『不凈觀開啟身念處（Kaya-smrti-upasthana，四念處之一），身念處開啟四念處（Catur-smrti-upasthana，四念處），四念處開啟道品（Bodhipaksika-dharmas，菩提分法），道品開啟三脫門（Tri-vimoksa-mukha，三解脫門），三脫門開啟涅槃（Nirvana）。』涅槃是無漏法。所以有漏法能夠作為無漏法的因緣。論文雖然以不凈觀為首，但只是從小乘的角度來說，真正重要的是大乘法門。隨著教義的不同，理觀也各有區別，都是有漏法作為無漏法的因。以及道品之後，接下來闡明三脫門。接下來在問答料簡中，首先料簡大小乘。問答的內容都在《大智度論》第二十一卷中。現在本文的回答中，先用《大智度論》的觀點，然後引用《維摩詰經》（Vimalakirti-nirdesa-sutra）、《大般涅槃經》（Mahaparinirvana Sutra）、《大集經》（Mahasamgraha Sutra）來輔助論證回答的觀點。《維摩詰經》使人由此成佛，得道之處以及摩訶衍（Mahayana，大乘）。《大般涅槃經》見性以及譬如醍醐。《大集經》是名為菩薩寶炬（Bodhisattva-ratna-jyoti），寶具諸法，炬能破暗，攝一切法，名為陀羅尼（Dharani，總持）。所以總結說都不說是小乘。『若大經下既折不許專在於小』，如果《大般涅槃經》既已駁斥不應只專注于小乘，接下來又縱容說通於大小乘，所以說無量助菩提法，是大涅槃的因，這也是爲了消除疑惑，恐怕有人懷疑說，還有無量助菩提法，才能叫做...

【English Translation】 English version: From this, they arise together. Therefore, the following seven categories are sequentially harmonized, also called co-arising. Harmonization is the adjustment of various items, determining which are compatible to enter Dharma-nature. Thus, these seven categories are suitable for initial practice. Although there are four texts, there are actually only two meanings. The first three are to accomplish the fourth. Next, 'So the next explains the intention' clarifies the purpose. Among them, the first text briefly explains the intention. Above, it refutes the views of 'universality' and 'obstruction'. If one cannot comprehend, it is because there is no harmonization. 'True Dharma explains the Dharma realized by the path factors below' explains the Dharma realized by the path factors. Bodhisattvas above the first Bhumi (Bhumis, stages of Bodhisattva practice) partially attain the unconditioned Dharma, while before that, all are called conditioned Dharma. Therefore, the initial harmonization of the path factors can serve as a cause for the unconditioned Dharma of the first Bhumi. 'Like brewing wine below is an analogy', like brewing wine as an example. Here (referring to China), wheat koji is used as yeast, while in the West, grass flowers or other things may be used as yeast. True Dharma in delusion is like water and rice, and the harmonization of the path factors is like yeast fermentation. If the harmonization is proper, the conditioned rice can be transformed into unconditioned wine. If the harmonization is improper, the principle and taste cannot be achieved. Next, the Mahaprajnaparamita-sastra (Great Wisdom Sutra) is cited to prove the need for the path factors, which can serve as a proximate cause for the unconditioned Dharma. As the Mahaprajnaparamita-sastra says: 'The contemplation of impurity opens the mindfulness of the body (Kaya-smrti-upasthana, one of the Four Foundations of Mindfulness), the mindfulness of the body opens the Four Foundations of Mindfulness (Catur-smrti-upasthana, Four Foundations of Mindfulness), the Four Foundations of Mindfulness open the path factors (Bodhipaksika-dharmas, factors of enlightenment), the path factors open the three doors of liberation (Tri-vimoksa-mukha, Three Doors of Liberation), and the three doors of liberation open Nirvana (Nirvana).' Nirvana is the unconditioned Dharma. Therefore, the conditioned Dharma can serve as a cause and condition for the unconditioned Dharma. Although the text begins with the contemplation of impurity, it is only from the perspective of the Hinayana, while the truly important thing is the Mahayana Dharma. With the difference in teachings, the theoretical views also differ, all of which are the conditioned Dharma as the cause of the unconditioned Dharma. And after the path factors, the three doors of liberation are explained next. Next, in the question-and-answer analysis, first analyze the Hinayana and Mahayana. The content of the questions and answers are all in the twenty-first volume of the Mahaprajnaparamita-sastra. Now, in the answer of this text, first use the viewpoint of the Mahaprajnaparamita-sastra, and then cite the Vimalakirti-nirdesa-sutra (Vimalakirti Sutra), the Mahaparinirvana Sutra (Great Nirvana Sutra), and the Mahasamgraha Sutra (Great Collection Sutra) to assist in arguing the viewpoint of the answer. The Vimalakirti Sutra enables people to become Buddhas from this, the place of enlightenment and the Mahayana (Mahayana, Great Vehicle). The Mahaparinirvana Sutra sees the nature and is like ghee. The Mahasamgraha Sutra is called the Bodhisattva-ratna-jyoti (Bodhisattva Jewel Torch), the jewel possesses all Dharmas, the torch can break through darkness, and collects all Dharmas, called Dharani (Dharani, total retention). Therefore, it is concluded that it is not said to be Hinayana. 'If the Mahaparinirvana Sutra has already refuted that one should not only focus on the Hinayana', if the Mahaparinirvana Sutra has already refuted that one should not only focus on the Hinayana, then it is tolerated to say that it is connected to both the Hinayana and Mahayana, so it is said that the immeasurable aids to Bodhi Dharma are the cause of Great Nirvana, which is also to eliminate doubts, fearing that someone may doubt that there are immeasurable aids to Bodhi Dharma before it can be called...

為大涅槃因。故知道品非大乘因。故即釋云。道品之外無別道品。雖云無量不出道品。是故道品是大乘因故復更引大經四諦而為例釋。四諦之外無別四諦。三十七品既是道諦。故道品外無別道品。故四含中所明四諦云爲聲聞。如殃掘中及諸大乘所明四諦。併爲菩薩故知通也。故殃掘云。云何名為四。所謂四諦法。此是聲聞宗。斯非摩訶衍。大乘無量諦。言如爪土者。大經三十一迦葉品中。佛取少土置於爪上。告迦葉言。是土多耶。十方世界地土多耶。迦葉答言。爪上土者不比十方。今藉此文校量四諦。三藏四諦如爪上土。所未說者如十方土。即餘三教四諦法也。若未說者如十方土。應有五諦。佛言。無第五諦。但言四諦有無量相。非諸聲聞緣覺所知。且指別教四諦以為無量。故殃掘云。大乘無量諦。言十六門者。雖借別教始終十六。意實通於四教十六。又有漏下約五味判。由向申難一十六門俱有道品。故云無量。而不無淺深。故以五味判其優劣。初言有漏者既屬界攝隨其多少並有漏攝。今之所用意在醍醐。二十二等者。大論十九云。欲界二十二除七覺八正。未到三十六除喜覺。初禪三十七。二禪三十六除正行。正行即是正思惟三禪四禪及以中間。並三十五除正行及喜。三無色三十二除喜覺正行正語業命。有頂二十二除

【現代漢語翻譯】現代漢語譯本爲了獲得大涅槃的因，所以說三十七道品不是大乘的因。因此解釋說，在三十七道品之外沒有其他的道品。雖然說無量，也沒有超出三十七道品。所以說三十七道品是大乘的因。因此又引用《大涅槃經》中的四諦作為例子來解釋。在四諦之外沒有其他的四諦。三十七道品既然是道諦，所以在三十七道品之外沒有其他的道品。所以在四阿含中所說的四諦，說是為聲聞乘。如同《央掘魔羅經》中以及諸大乘經典中所說的四諦，都是為菩薩乘。所以知道是共通的。所以《央掘魔羅經》說：『什麼叫做四？就是四諦法。這是聲聞宗，不是摩訶衍（Mahayana，大乘）。大乘有無量的諦。』說到像指甲上的泥土，出自《大涅槃經》第三十一品迦葉品中。佛陀取少量泥土放在指甲上，告訴迦葉（Kasyapa）說：『是這泥土多呢？還是十方世界的泥土多呢？』迦葉回答說：『指甲上的泥土不能和十方世界的泥土相比。』現在借用這段經文來衡量四諦。三藏（Tripitaka）的四諦就像指甲上的泥土，所沒有說的就像十方世界的泥土，也就是其餘三教的四諦法。如果沒說的像十方世界的泥土，應該有五諦。佛說：『沒有第五諦，只是說四諦有無量的相，不是聲聞乘和緣覺乘所能知道的。』這裡是指別教的四諦是無量的。所以《央掘魔羅經》說：『大乘有無量的諦。』說到十六門，雖然借用別教的始終十六，實際上是通於四教的十六。又有漏的下面用五味來判別。由於前面申述的難題，十六門都有三十七道品，所以說無量，但不是沒有深淺。所以用五味來判別它的優劣。最初說有漏的，既然屬於界內所攝，隨著多少都有有漏所攝。現在所用的意思在於醍醐味。二十二等，出自《大智度論》第十九卷，說：『欲界二十二，除去七覺支和八正道。未到地三十六，除去喜覺支。初禪三十七。二禪三十六，除去正行。正行就是正思惟。三禪四禪以及中間禪，都是三十五，除去正行和喜覺支。三無色界三十二，除去喜覺支、正行、正語、正業、正命。有頂天二十二，除去……』

【English Translation】 English version It is the cause for the Great Nirvana (Maha Nirvana). Therefore, it is said that the Thirty-Seven Limbs of Enlightenment are not the cause of the Mahayana (Great Vehicle). Hence, it is explained that there are no other Limbs of Enlightenment outside of the Thirty-Seven Limbs of Enlightenment. Although it is said to be immeasurable, it does not go beyond the Thirty-Seven Limbs of Enlightenment. Therefore, it is said that the Thirty-Seven Limbs of Enlightenment are the cause of the Mahayana. Therefore, the Four Noble Truths in the Maha Nirvana Sutra are cited again as an example for explanation. There are no other Four Noble Truths outside of the Four Noble Truths. Since the Thirty-Seven Limbs are the Truth of the Path, there are no other Limbs of Enlightenment outside of the Thirty-Seven Limbs of Enlightenment. Therefore, the Four Noble Truths explained in the Four Agamas are said to be for the Sravakas (Hearers). Like the Four Noble Truths explained in the Angulimala Sutra and the Mahayana sutras, they are all for Bodhisattvas. Therefore, it is known to be common. Therefore, the Angulimala Sutra says: 'What are the Four? They are the Four Noble Truths. This is the Sravaka school, not the Mahayana. The Mahayana has immeasurable Truths.' The saying about the soil on the fingernail comes from the thirty-first chapter, Kasyapa (Kasyapa) chapter, of the Maha Nirvana Sutra. The Buddha took a small amount of soil and placed it on his fingernail, and told Kasyapa (Kasyapa): 'Is this soil more, or is the soil of the ten directions of the world more?' Kasyapa replied: 'The soil on the fingernail cannot be compared to the soil of the ten directions of the world.' Now, this passage is borrowed to measure the Four Noble Truths. The Four Noble Truths of the Tripitaka (Three Baskets) are like the soil on the fingernail, and what has not been said is like the soil of the ten directions of the world, which is the Four Noble Truths of the other three teachings. If what has not been said is like the soil of the ten directions of the world, there should be Five Truths. The Buddha said: 'There is no Fifth Truth, but it is said that the Four Noble Truths have immeasurable aspects, which cannot be known by the Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas).' This refers to the Four Noble Truths of the Separate Teaching as immeasurable. Therefore, the Angulimala Sutra says: 'The Mahayana has immeasurable Truths.' The saying about the sixteen gates, although borrowing the sixteen from beginning to end of the Separate Teaching, is actually common to the sixteen of the Four Teachings. Furthermore, the below of the contaminated is judged by the five flavors. Because of the previously stated difficult questions, the sixteen gates all have the Thirty-Seven Limbs of Enlightenment, so it is said to be immeasurable, but it is not without depth. Therefore, the five flavors are used to judge its merits. The first saying of the contaminated, since it belongs to the realm within, with more or less, it is all included in the contaminated. The intention now is in the flavor of ghee. Twenty-two, etc., comes from the nineteenth volume of the Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom), saying: 'The desire realm has twenty-two, removing the seven factors of enlightenment and the eightfold noble path. The not-yet-arrived has thirty-six, removing the joy factor of enlightenment. The first dhyana (meditation) has thirty-seven. The second dhyana has thirty-six, removing right conduct. Right conduct is right thought. The third and fourth dhyanas, as well as the intermediate dhyana, all have thirty-five, removing right conduct and the joy factor of enlightenment. The three formless realms have thirty-two, removing the joy factor of enlightenment, right conduct, right speech, right action, and right livelihood. The peak of existence has twenty-two, removing...'

覺道。若婆沙中不辨欲界。于無色中但三十二。不辨下三與非想異。大論云正行。婆沙云正覺。余文並同大論。婆沙。又復分別幾法現前。問曰。諸地之中各有幾法現前。答。未到三十六。三十三法一時現前。初禪三十七。三十四法一時現前。中間三十五。三十二法一時現前。三四三十五。二禪三十六。無色三十二。併除三念以緣異故。三念者謂身等不俱。故無量之文須兼五味。次或言下料簡正助。釋大經疑。前引大經乃云無量阿僧祇助菩提法。是大涅槃因。及五味中有正有助。今文何故復以為正。故引兩文或正或助隨其深淺。皆以前前助於後後。教文意兼故皆云似。故今文意須有正助。此文即正。助道即助。是故引教兩文俱存。前五味中具引諸經。故並有正助。文若言下料簡有漏無漏者。由前五味中。云有漏道品欲界二十二等。初文徴難。準婆沙文。七覺既是修道之位。何得總判道品有漏。故引法華證成無漏。云何下又難。婆沙七覺既是修道之位當知八正在七覺前。即是見道依此問之。何故八正在七覺前。此應下答也。由前二文相違不定。故須開為三句解釋。先列三句。如大論下解釋。先略釋有漏。云何下釋三十七品是有漏相。皆是下釋三十七品皆是無漏。從來下重更印許前引大論之文。而婆沙去釋第三義。何以故

【現代漢語翻譯】現代漢語譯本覺悟真理之道。如果《婆沙論》（Vibhasa，佛教論書）中不能辨別欲界（Kama-dhatu，六道輪迴中最底層的世界），在無色界（Arupa-dhatu，沒有物質存在的禪定境界）中只有三十二種法。不能辨別下三禪（初禪、二禪、三禪）與非想非非想處天（Neither perception nor non-perception，無色界最高的禪定境界）的差別。《大智度論》（Mahaprajnaparamita-sastra，解釋《大般若經》的論書）說是『正行』，《婆沙論》說是『正覺』，其餘文字都與《大智度論》、《婆沙論》相同。又進一步分別有多少法同時現前。問：在各個禪定境界中有多少法同時現前？答：在未到地定（Upacara-samadhi，接近初禪的定境）中有三十六種法，三十三種法同時現前。在初禪（First Dhyana，色界的第一禪定）中有三十七種法，三十四種法同時現前。在中間定（Madhyama-dhyana，位於未到地定和初禪之間的定境）中有三十五種法，三十二種法同時現前。三禪和四禪有三十五種法，二禪有三十六種法，無色界有三十二種法。這些都排除了三種『念』，因為所緣的對象不同。這三種『念』指的是身念住等不俱生。所以，關於『無量』的說法，必須兼顧五味（涅槃經中譬喻佛性的五個階段）。其次，有人說要從下向上來簡別正助之分，這是爲了解釋《大涅槃經》（Mahaparinirvana Sutra）的疑問。之前引用《大涅槃經》說有無量阿僧祇（Asankhya，極大的數字單位）的助菩提法（Bodhi-paksa-dharma，幫助覺悟的法），這是大涅槃（Mahaparinirvana，究竟的涅槃）的因，並且五味中有正有助。現在為什麼又認為是『正』呢？所以引用兩段經文，或正或助，隨著深淺程度而定，都是以前面的幫助後面的。教義的文字意涵兼顧，所以都說是『類似』。所以現在的文意必須有正助之分。此文指的是正道，助道指的是輔助。因此，引用教義的兩段經文都保留。前面的五味中具足引用了各種經典，所以既有正也有助。如果文字說到要簡別有漏（Sasrava，有煩惱的）和無漏（Anasrava，沒有煩惱的），是因為前面的五味中，說到有漏的道品（Bodhi-paksa-dharma，菩提分法）欲界有二十二種等。最初的提問是根據《婆沙論》的文義，七覺支（Sapta-bodhyanga，七種覺悟的要素）既然是修道位的法，為什麼總的判斷道品是有漏的呢？所以引用《法華經》（Lotus Sutra）來證明是無漏的。『云何下』又提出疑問。《婆沙論》說七覺支既然是修道位的法，那麼應當知道八正道（Aryastangika-marga，八種正確的道路）在七覺支之前，也就是見道位（Darsana-marga，證悟真理的階段），依據這個來提問。為什麼八正道在七覺支之前？『此應下』是回答。由於前面兩段經文相互矛盾，所以需要分為三句來解釋。先列出三句，然後像《大智度論》那樣解釋。先簡略地解釋有漏，『云何下』解釋三十七道品（Bodhi-paksa-dharma，三十七種幫助覺悟的法）是有漏的相狀。『皆是下』解釋三十七道品都是無漏的。『從來下』重新肯定前面引用的《大智度論》的文義。而《婆沙論》去解釋第三種意義。『何以故』（為什麼呢？）

【English Translation】 English version Enlightenment of the Path. If the Realm of Desire (Kama-dhatu, the lowest of the six realms of reincarnation) is not distinguished in the Vibhasa (Vibhasa, a Buddhist treatise), then there are only thirty-two dharmas in the Realm of Formlessness (Arupa-dhatu, the realm of meditative states without material existence). The differences between the lower three dhyanas (First Dhyana, Second Dhyana, Third Dhyana) and the Realm of Neither Perception nor Non-Perception (Neither perception nor non-perception, the highest meditative state in the Realm of Formlessness) are not distinguished. The Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra, a treatise explaining the Mahaprajna Sutra) says 'Right Practice,' while the Vibhasa says 'Right Enlightenment.' The remaining texts are the same as the Mahaprajnaparamita-sastra and the Vibhasa. Furthermore, how many dharmas are distinguished as arising simultaneously? Question: Among the various meditative states, how many dharmas arise simultaneously? Answer: In the Upacara-samadhi (Upacara-samadhi, the state of concentration approaching the First Dhyana), there are thirty-six dharmas, with thirty-three dharmas arising simultaneously. In the First Dhyana (First Dhyana, the first meditative state in the Realm of Form), there are thirty-seven dharmas, with thirty-four dharmas arising simultaneously. In the Madhyama-dhyana (Madhyama-dhyana, the meditative state between the Upacara-samadhi and the First Dhyana), there are thirty-five dharmas, with thirty-two dharmas arising simultaneously. The Third and Fourth Dhyanas have thirty-five dharmas, the Second Dhyana has thirty-six dharmas, and the Realm of Formlessness has thirty-two dharmas. These all exclude the three 'Mindfulnesses' because the objects of focus are different. These three 'Mindfulnesses' refer to the non-simultaneous arising of mindfulness of the body, etc. Therefore, the statement about 'immeasurable' must also consider the Five Flavors (the five stages of Buddha-nature as metaphors in the Nirvana Sutra). Secondly, some say that the distinction between the primary and auxiliary should be made from the bottom up, in order to explain the doubts in the Mahaparinirvana Sutra (Mahaparinirvana Sutra). Previously, the Mahaparinirvana Sutra was quoted as saying that there are immeasurable Asankhyas (Asankhya, an extremely large numerical unit) of dharmas that aid Bodhi (Bodhi-paksa-dharma, dharmas that help enlightenment), which are the cause of the Great Nirvana (Mahaparinirvana, ultimate Nirvana), and that among the Five Flavors, there are both primary and auxiliary. Why is it now considered 'primary'? Therefore, two passages are quoted, either primary or auxiliary, depending on the depth, with the former aiding the latter. The meaning of the teachings encompasses both, so they are all said to be 'similar.' Therefore, the meaning of the current text must have both primary and auxiliary aspects. This text refers to the Right Path, and the auxiliary path refers to assistance. Therefore, both passages of the teachings are retained. The previous Five Flavors fully quoted various sutras, so there are both primary and auxiliary aspects. If the text speaks of distinguishing between defiled (Sasrava, with afflictions) and undefiled (Anasrava, without afflictions), it is because the previous Five Flavors stated that the defiled Bodhi-paksa-dharmas (Bodhi-paksa-dharma, the factors of enlightenment) in the Realm of Desire have twenty-two types, etc. The initial question is based on the meaning of the Vibhasa, that since the Seven Factors of Enlightenment (Sapta-bodhyanga, the seven factors of enlightenment) are dharmas of the path of cultivation, why is the overall judgment of the Bodhi-paksa-dharmas defiled? Therefore, the Lotus Sutra (Lotus Sutra) is quoted to prove that they are undefiled. 'How below' raises another question. The Vibhasa says that since the Seven Factors of Enlightenment are dharmas of the path of cultivation, then it should be known that the Eightfold Path (Aryastangika-marga, the eight correct paths) is before the Seven Factors of Enlightenment, which is the stage of the Path of Seeing (Darsana-marga, the stage of realizing the truth), based on which this question is asked. Why is the Eightfold Path before the Seven Factors of Enlightenment? 'This should below' is the answer. Because the previous two passages contradict each other, they need to be explained in three sentences. First, list the three sentences, and then explain them like the Mahaprajnaparamita-sastra. First, briefly explain the defiled, 'How below' explains that the Thirty-seven Bodhi-paksa-dharmas (Bodhi-paksa-dharma, the thirty-seven factors that help enlightenment) are the characteristics of the defiled. 'All are below' explains that all Thirty-seven Bodhi-paksa-dharmas are undefiled. 'From below' reaffirms the meaning of the previously quoted Mahaprajnaparamita-sastra. And the Vibhasa goes on to explain the third meaning. 'Why?' (Why is that?)

下釋婆沙文。若八正在七覺后。八正已前雖是有漏。若至八正入無漏故。故此道品亦漏無漏。若言八正在七覺前是無漏者。如常所說。經論皆爾。故云可解。即屬第二意。又婆沙五十三云。四念處有二種。謂有漏無漏。乃至八正亦復如是。是則始終俱屬第三。又雜含第六云。七覺八正一一皆有漏及無漏。是則婆沙及以雜含。具有三義。俱屬第三。今文但列初義證成。引婆沙證成二意者。亦漏無漏及以無漏。及亦漏無漏是對位者。重以對位釋前八正在七覺前。世第一前是亦有漏。見道已去是亦無漏。是則八正在七覺前。具於二義。謂第二第三。諸道諦下次正釋于無作道品。今文正意也故且置餘三。初明來意亦是去取。此之七科文七義七。意在隨益順機不同。此但通論文義及意。於七科中各論文義。具如下列。於七科中先明念處有總有別。下之六科別別而用。今初釋念處。文四義四同顯一境。境一品四隨何相應。于中初正釋。次結前生后。初正釋者。且引三經而以後后釋於前前。初引大品釋于念處。使成三諦。次引華嚴以釋大品。明四念處具一切法。即念處境也。如大地一具種種芽。次引法華結華嚴意。云何種種謂相性等。正用十如以為觀境。故最後結凡言一切。不出百界千如故也。又下釋中皆先約一界次以九例。一中皆

云一切等者。以一界中復十復百三千故也。常途云下次斥舊解。第一經中。一切諸法相性體等。只是第三經一相一種。及第三一地實事。種相體性只是一種。故此一種云是佛性。次卉木下即是正解。卉是草之總名。木是樹之通稱。眾草成叢眾木成林。卉木只是三草二木。三草二木譬七方便。此七方便本是一實。今一念去正釋念處。先更牒前不思議境。爲念處境。既一一界各具十界。故不相妨。前總立陰名觀既不悟。故離為四而調停之。法性因緣去示念處觀。委悉具如四卷別行圓念處說。四文皆以一念百界千如三千世間攝成三諦方得名為無作念處。故知前來境等五法。並依于陰。乃至覺道亦復如是。今一一念處皆先趣舉一界為境。次以餘九例之可知說之則四法先後。觀之則不出一念。於一念中有總有別。又為約法相令具足故。及示識心以為境首。故先於破法遍后例于余陰。以為通塞道品之本。若欲顯于不可思議還須約於一念心辨。則具觀于陰入界等。一切皆然。如是下總結念處。義意兼廣破倒顯理。下釋兼廣文自有四。一一念處皆悉先明空假破倒。次以中道結成秘藏自他俱滿義兼大小。言俱破者。既以中道顯秘密藏。故四念處咸皆破倒。何者。以即空故即破常倒義兼于小。以即假故破無常倒義兼于大。中道為正故曰義兼

【現代漢語翻譯】現代漢語譯本云一切等者：因為一個界中重複十次、一百次、三千次。通常的說法是，下面駁斥了舊的解釋。第一部經中，一切諸法的相、性、體等，只是第三部經中的一相一種，以及第三部經中一地的事實。種、相、體、性只是一種，所以這個『一種』說是佛性。接下來『卉木下』就是正確的解釋。卉是草的總稱，木是樹的通稱。眾草形成叢，眾木形成林。卉木只是三草二木，三草二木比喻七方便。這七方便本來是一實，現在一念進入，正是解釋念處。先再次提到前面不可思議的境界，作爲念處的境界。既然每一個界都各自具有十界，所以互不妨礙。前面總的建立陰的名字，觀察卻不領悟，所以分開為四種來調和。『法性因緣去』，指示念處觀，詳細情況都記載在四卷的《別行圓念處》中。四篇文章都用一念百界千如三千世間來攝成三諦，才能稱為無作念處。所以知道前面所說的境等五法，都是依據于陰，乃至覺道也是這樣。現在每一個念處都先選取一個界作為境界，然後用其餘九個界來類推，就可以知道。說起來是四法有先後，觀察起來卻不離一念。在一念中有總有別。又爲了按照法相使其具足，以及指示識心作為境界的首要，所以先在破法上普遍，然後類推到其餘的陰，作為通達和阻塞道品的根本。如果想要顯示不可思議，還必須按照一念心來辨別，才能全面地觀察陰、入、界等，一切都是這樣。『如是下』總結念處。義意兼顧廣泛，破除顛倒，顯明真理。下面解釋兼顧廣泛，文中有四個方面。每一個念處都先說明空假，破除顛倒，然後用中道來總結，形成秘藏，自他都圓滿，意義兼顧大小。說到『俱破』，既然用中道來顯示秘密藏，所以四念處都破除顛倒。為什麼呢？因為即空，所以即破常倒，意義兼顧小乘。因為即假，所以破無常倒，意義兼顧大乘。中道是正道，所以說『義兼』。

【English Translation】 English version 『Cloud all etc.』: Because in one realm, it is repeated ten times, a hundred times, three thousand times. The usual saying is that the following refutes the old explanation. In the first sutra, the characteristics, nature, substance, etc. of all dharmas are only one aspect and one kind in the third sutra, as well as the reality of one ground in the third sutra. Kind, aspect, substance, and nature are only one kind, so this 『one kind』 is said to be Buddha-nature. The following 『Herbs and trees below』 is the correct explanation. Herbs are the general name for grass, and trees are the common name for trees. Many grasses form clumps, and many trees form forests. Herbs and trees are only three grasses and two trees, and three grasses and two trees are metaphors for the seven expedients. These seven expedients are originally one reality, and now entering into one thought is precisely explaining the mindfulness. First, mention again the previous inconceivable realm as the realm of mindfulness. Since each realm has ten realms, they do not interfere with each other. The previous general establishment of the name of skandhas, but the observation does not understand, so it is divided into four to reconcile. 『The nature of Dharma and the cause and condition go』, indicating the contemplation of mindfulness, and the details are recorded in the four-volume 『Separate Practice of Perfect Mindfulness』. The four articles all use one thought, a hundred realms, a thousand suchnesses, and three thousand worlds to encompass the three truths, so that they can be called uncreated mindfulness. So know that the five dharmas such as the aforementioned realm are all based on the skandhas, and even enlightenment is also like this. Now, each mindfulness first selects one realm as the object, and then uses the remaining nine realms to infer, so that it can be known. Speaking of it, the four dharmas have a sequence, but observing it does not leave one thought. In one thought, there is general and specific. Also, in order to make it complete according to the characteristics of the Dharma, and to indicate that the mind of consciousness is the first of the realm, so first it is universal in breaking the Dharma, and then it is inferred to the remaining skandhas, as the root of the path of penetration and obstruction. If you want to show the inconceivable, you must also distinguish according to the one thought mind, so that you can fully observe the skandhas, entrances, realms, etc., and everything is like this. 『Thus below』 summarizes mindfulness. The meaning takes into account the broad, eliminates inversion, and clarifies the truth. The following explanation takes into account the broad, and there are four aspects in the text. Each mindfulness first explains emptiness and falsity, eliminates inversion, and then uses the middle way to summarize, forming a secret treasure, both self and others are complete, and the meaning takes into account the large and small. Speaking of 『both breaking』, since the secret treasure is revealed by the middle way, all four mindfulness eliminate inversion. Why? Because it is emptiness, so it breaks the constant inversion, and the meaning takes into account the Hinayana. Because it is falsity, so it breaks the impermanent inversion, and the meaning takes into account the Mahayana. The middle way is the right way, so it is said 『meaning takes into account』.

。以即中故雙照大小雙非大小。即是雙照雙破八倒。三諦相即兼無前後破無次第。即破即立即照即遮。言枯榮等者。大經云。東方雙者喻常無常。南方雙者喻樂無樂。西方雙者喻我無我。北方雙者喻凈不凈。四方各雙故名雙樹。方面皆悉一枯一榮。榮喻于常等。枯喻無常等。如來於中北首而臥入般涅槃。表非枯榮榮即表假枯即表空。即是于其空假中間而入秘藏。後分云。東方一雙在於佛后。西方一雙在於佛前。南方一雙在於佛足。北方一雙在於佛首。入涅槃已東西二雙合為一樹。南北二雙亦合為一。二合皆悉垂覆如來。其樹慘然皆悉變白。常無常等二即不二。常樂我凈遍覆法界。故二二合垂覆如來。即是如來契于秘藏。亦是念處無非寂滅。白者即是眾色之本。常等稱本故名為變。言北首者。增一阿含云。表于佛法久住北天。長含第四云。佛告阿難。安我頭南首面向北。則使佛法久住北天。機見不同不須和會。小乘經文尚表佛法久住不滅。況涅槃終極不表秘密藏耶。然一代教門凡諸所表文義顯著莫過雙樹。以四念處能為大小觀行初門。是故爾也。慇勤遺囑意在於斯。治倒已下釋念處名。一切下結成三諦。三諦只是秘密之藏。即是釋成釋名義。祗一等者。總結成行相。勸行者觀之。能如是觀即義。同如來於雙樹中而入秘藏

。是故念處是得道之場。場是所依。所依即理。治於四處無明之糠。顯於四德實相之米。依此境故從因至果。境為乘體智為白牛。空假破倒名莊嚴具。發心起觀名為乘始。故云若能深觀。究竟至果名為乘終。故云入般涅槃。法界非四而不離四。以無所住住此四法。非始而始非終而終。諸法具足故不餘修。但為未入故進后品。自行化他始終具足。念處既爾余品亦然。名異義同。用為除錯。隨所宜樂得入不同。次若不下結前生后。次明正勤。只是於前念處精勤除惡生善。故此四文義唯善惡。意在四品次第豎進。文從語便。先除二惡次生二善。據行必以已生善惡居先。未生善惡居次。並先滅惡次明生善。雖云已生未生善惡。文似次第意實圓融。故云前四勤而觀之。但粗惑浮疏細惑沉隱。故分已生未生之相。先以三觀勤觀已生令速不生又更勤令未生不生。是以粗惑任運先除。且得名為已生不生。入六根凈進修三觀。復伏細惑名為除斷。粗惑先去真諦先成。即名真諦為已生善未得無生名未生善。次明如意足者此之四法文四義四。意在隨入隨何相應。此四屬定。六神通中身如意足藉茲而顯。又通因定生。亦可六通因茲併發。當是不勤等者。此四正勤是有定之慧。慧觀不勤。念處不成反招散動。故釋欲中雲如風中燈。今修如意如加密

室。於此四法一一除錯。定慧若等。方可名為有慧之定。三智圓發三惑圓除。是故此四通名斷行。四法皆是斷惑之行。名為斷行。言成就者從果立名。故四正勤四法同觀。二二異時位相別故。今如意足四法各用。初云欲者。希嚮慕樂莊嚴彼法言彼法者。謂念處境。言莊嚴者。修希向心令法端美。凡所修立一切諸法。若無樂欲事必疏遺。言精進者。唯專觀理使無間雜。無雜故精無間故進。凡所修立一切諸法。若無精進事必不成言一心者。專注彼境一心正住。若無一心觀法斷絕。言思惟者思惟彼理。由思惟故心不馳散當知四法是入定方便。次明五根者。此之五法文五義五意亦隨入修前諸品。縱善萌微髮根猶未生。根未生故萌善易壞。今修五法使善根生。故此五法皆名為根。釋此五法一一具二。一釋根當體。二攝后歸前。又此二義前後不定。初釋信中先釋當體。謂信三諦。次從但念處修下攝后歸前。謂此信根必依念處。若無信境根何能生。問。前修念處既不得入。何須更依念處境耶答只爲念處未能得入。更於此境修令根生。是故五根咸依念處正勤如意所依亦然。次釋進中先攝進入信。故云信攝諸法。次信諸法故下釋進當體。次釋念中先釋當體。必依念持無使邪妄偏小得入。從又此法者下攝念入進。念進不遺。故云不忘。次釋

定者。先釋當體。一心恬寂故名為定。從而行精進下先攝定入進。從又此法下正攝定入念。有念故不忘有進故不動。次釋慧者。先攝慧入定。從內性下釋慧當體。有定之慧照本有性。是故名為內性自照。結前生后中言遮諸煩惱者。即以中慧破於三惑。次五力者。文義及意。準根可知。問。名同爲根何須更立。答。善根雖生惡猶未破。復更修習令根增長。是故此五復受力名。根成惡破。故名為力。故大論二十一云。天魔外道不能沮壞。是故此五複名為力。若自若他皆得力名。信力信諦不為偏小諸疑所動。進力觀諦必無間雜。本求極果未證不休。念力持諦破邊邪想。不令三惑之所破壞。定力若成。能于諸禪互無妨礙。不同單修根本之相。言破散者。能破欲界一切諸散。或復雖用欲界語法而不礙於初禪支林。或住初禪覺觀之法。而不礙於二禪內凈。或住二禪與喜相應。而不礙於三禪樂受。或與四禪舍受相應。而能教化一切眾生。縱妨四禪不妨諸定。妨謂妨礙礙謂遮止。縱有因緣不入四禪。不妨一切禪定自在。總而言之。只是諸定互不相妨。所言不捨不隨等者。不捨世禪不隨禪生。故經云。雖行禪定解脫三昧。而不隨禪生是菩薩行。總而言之。正用中定是故方能不捨不隨。次釋慧者。能破一切偏圓等慧。能破一切權實等執。而

能雙照執慧實相。次釋七覺者。文七相三義二。意亦隨入。通一別二。故曰相三。不出定慧故曰義二。還以寂照除等進等而調停之。復以寂照安之起之。定慧各三。各隨用一。得益便止無假遍修。若全無益方輒后品。念能通持定慧六分。是故念品通於兩處。次釋八正。文八義八意亦不定。品位既極無復生后。初二如文。釋正語者。聽法說法俱得解脫。化功歸已故益自他。釋正業中先列四業。次釋四業。言小乘可解者。若小乘中則不得云非白非黑而有來報。具如第一卷中料簡有無。今云有者。約大乘說則無漏為因無明為緣。生於界外受法性身。酬於此因名之為報。文中更約三觀釋業。不次第者名圓正業。言邪命者。自圓之外皆名為邪。迦葉自述即其意也。問。何故釋業而云邪命。答。緣理義通故得互釋。圓業不正常命成邪。破無不遍故名為盡。依遍而行方名為正。見他得利已下。文雖附事例前亦應以為理釋。且約事者。圓修之人必離四邪方名正命。見他得利事解可知。若理釋者。若偏若小名為他利。具三諦益名為己利。終日圓修不起圓想。而於無想不生染著名知止足。善故名精入故名進。得中名正。心不動等者。不動故正直不失故不忘。上句為因下句為果。不動中道于念不忘。故名正念。正住釋正字決定釋定字。正住于

理決定不移。因是下結八正。如是下通結道品。初結示道品在一念心中。初心可修未論深位。大論下。引證道品並在念處。是故道品初心並修。故知等者。明修道品功能故也。如此下結判。◎

止觀輔行傳弘決卷第七之一

止觀輔行傳弘決卷第七之二

唐毗陵沙門湛然述

◎次舉譬者。婆沙大論並依樹譬道品。故名道樹。二論並與今文大同。但今結果位在初住。與婆沙異。于中又二。初別約無作道品。次通約三觀。初文有譬合結。譬及合文並闕如意。譬中應云莖幹上聳即如意足。法性下合。先正合。次明果上異名。道品善知識下結前合譬。準方便中有三知識。從初引導令至寶所。即同行也。由是道品令行無誤。即教授義。諸品防護妄誤不侵。即外護義。忍辱為衣法喜為食。資于慧命益以定身。並外護義。由三知識。令入初住三身正覺。能與眾生真善知識。通途下通約三諦。前但約圓別別對位。此通約諦諦諦各辯。于中先別對。次總對。總別二對但寄喻文。非約修行。又約豎位以譬圓者。觀行為葉。相似為華。分真為果。若通約四教準說可知。次明三脫門者。明道品功能。大論二十一問。涅槃唯一門何故三耶。答。法一義三。三隻是一。又隨人不同故分三別。見行從於空。愛行從無作。見愛等

【現代漢語翻譯】現代漢語譯本：理決定而不動搖。因此下面總結八正道。像這樣下面貫通總結道品。最初總結顯示道品在一念心中。初心可以修習，未論及深遠的地位。《大論》下面，引用論證道品都在念處。所以道品初心並修。『故知』等，說明修道品的功能。像這樣下面總結判斷。現代漢語譯本：◎《止觀輔行傳弘決》卷第七之一現代漢語譯本：《止觀輔行傳弘決》卷第七之二現代漢語譯本：唐朝毗陵沙門湛然述現代漢語譯本：◎接下來舉譬喻。《婆沙大論》都依據樹來比喻道品，所以名為道樹。兩部論都與現在的文義大致相同。但現在結果的地位在初住，與《婆沙》不同。其中又有兩種情況。首先分別約無作道品，其次貫通約三觀。最初的文義有譬喻、合釋和總結。譬喻和合釋的文義都缺少如意。譬喻中應該說莖幹向上聳立就像如意足。法性下面是合釋。先是正合，其次說明果位上的不同名稱。道品善知識下面總結前文併合譬喻。依照方便中有三種知識。從最初引導使人到達寶所，就是同行。由於道品使修行沒有錯誤，就是教授的意義。諸品防護妄念錯誤不侵入，就是外護的意義。忍辱作為衣服，法喜作為食物，資養慧命，增益定身，都是外護的意義。由於三種知識，使人進入初住三身正覺，能夠給予眾生真正的善知識。通途下面貫通約三諦。前面只是約圓別分別對應位置。這裡貫通約諦諦諦各自辨別。其中先是分別對應，其次是總括對應。總別兩種對應只是寄託于比喻的文義，不是約修行。又約豎立的位置來比喻圓教，觀行為葉，相似為華，分真為果。如果貫通約四教，依照所說就可以知道。接下來闡明三脫門，闡明道品的功能。《大論》有二十一個問題，涅槃只有一個門，為什麼說是三個呢？回答說，法只有一個，意義有三個。三個只是一。又隨著人的不同，所以分為三種差別。見行從空而來，愛行從無作而來，見愛等。

【English Translation】 English version: The principle is firm and unshakeable. Therefore, the Eightfold Path is summarized below. Thus, the Path Factors are connected and summarized below. Initially, it is summarized to show that the Path Factors are in a single thought. The initial mind can be cultivated, without discussing deep positions. Below, 'The Great Treatise' cites and proves that the Path Factors are all in the mindfulness. Therefore, the initial mind of the Path Factors is cultivated together. 'Therefore knowing,' etc., explains the function of cultivating the Path Factors. Like this, the judgment is summarized below. English version: ◎ The Seventh Volume, Part One, of 'Commentary on the Words and Phrases of the Great Calming and Contemplation' English version: The Seventh Volume, Part Two, of 'Commentary on the Words and Phrases of the Great Calming and Contemplation' English version: Written by the Monk Zhanran of Piling in the Tang Dynasty English version: ◎ Next, an analogy is given. Both the 'Great Treatise on the Abhidharma' use the tree as an analogy for the Path Factors, hence the name 'Path Tree'. Both treatises are largely the same as the current text. However, the position of the result is now in the initial dwelling (初住), which differs from the 'Abhidharma'. Within this, there are two situations. First, specifically regarding the non-active Path Factors (無作道品), and second, generally regarding the Threefold Contemplation (三觀). The initial text has analogy, combination, and conclusion. The analogy and combination texts both lack 'as desired' (如意). In the analogy, it should be said that the stem rises upwards like the 'wish-fulfilling foot' (如意足). Below, 'Dharma-nature' (法性) is the combination. First is the direct combination, and second is the explanation of different names on the fruit position. Below, 'Path Factors, good knowledge' (道品善知識) summarizes the previous text and combines the analogy. According to the expedient, there are three kinds of knowledge. From the initial guidance, leading people to the treasure place, which is the same practice. Because the Path Factors make the practice without error, which is the meaning of teaching. The various factors protect against false thoughts and errors from invading, which is the meaning of external protection. Patience as clothing, Dharma joy as food, nourishing the wisdom life, and increasing the samadhi body, are all meanings of external protection. Because of the three kinds of knowledge, people enter the initial dwelling, the Threefold Body of Enlightenment (三身正覺), and can give sentient beings true good knowledge. Below, 'Common Path' (通途) generally refers to the Three Truths (三諦). Previously, it was only about the round and distinct, separately corresponding positions. Here, it generally refers to the Truths, each Truth being distinguished. Among them, first is the separate correspondence, and second is the general correspondence. The general and separate correspondences are only entrusted to the meaning of the analogy, not about practice. Also, the upright position is used to compare the perfect teaching, with contemplation as leaves, similarity as flowers, and partial truth as fruit. If generally referring to the Four Teachings, it can be known according to what is said. Next, explaining the Three Doors of Liberation (三脫門), explaining the function of the Path Factors. The 'Great Treatise' has twenty-one questions, Nirvana has only one door, why are there three? The answer is, the Dharma is only one, the meaning is three. The three are only one. Also, depending on the person, it is divided into three differences. The view practice comes from emptiness, the love practice comes from non-action, view, love, etc.

者從於無相。論局三藏今通三教。別教初心同二教故。諸教並以證道為無漏城。唯圓義通。六即辨異。是故今文釋道品竟。次明三脫。若準文正意。只應但明無作三脫。亦為比決使識無作。是故具明諸教三脫。于中先明來意列名。次正釋中先總釋。次歷教。初文先辯王臣旁正親疏。次約伏斷。三約名體。以總冠別。諸教各各三義不同。準望聖教不可專一。故並云或。下約教釋。但注云云不復別辯。應隨其教出其相狀。初王臣中先明三昧為王。次明三脫為王。三脫從慧三昧從定。于空等上立二名者。由二種人入無漏異。故有三昧三脫不同。以親入無漏者為王。旁助發者為臣。見與思惟屬慧。即是從慧發定。從定發慧準此可知。斷伏名體尋文可見。次歷教者。初三藏教約十六行以分三門。俱舍婆沙諸文皆爾。但分三昧及以三脫。互為王臣。諸論未辯。故三藏中由觀此行。上忍發真。故以此行而為三門。又此行相但取與其三門類同判屬門耳。通教從初但觀幻化。是故不復依十六行。但約空觀以辯三相。還約定慧以辯王臣。空等三義雖皆觀幻。不妨亦有王臣不同。亦由入道根異故爾。初空門中具引古今釋論本者。既是古今互出不同。今雙引之以證假實。此教三門不同三藏三門體殊。此中得空即無相愿。次明別教先通約三觀。次

【現代漢語翻譯】現代漢語譯本從『無相』這個概念出發，我們來討論涵蓋三藏（Tipitaka）並貫通儒、釋、道三教的『三脫』（Three Deliverances）。別教（Distinct Teaching）的初學者，其修行境界與聲聞、緣覺二乘相同。各教派都以證得涅槃（Nirvana）為最終目標，視之為『無漏城』。只有圓教（Perfect Teaching）能夠融會貫通，辨明『六即位』（Six Identities）。因此，本文在解釋『道品』（Paths to Enlightenment）之後，接著闡述『三脫』。如果按照字面意思，似乎應該只解釋『無作三脫』（Non-Action Three Deliverances），但爲了便於比較和辨別，從而認識『無作』的真諦，所以全面地闡述了各教派的『三脫』。首先說明闡述『三脫』的意圖並列出其名稱，然後正式地進行解釋，先總括地解釋，再逐一地按教派解釋。在最初的論述中，先辨別『王』（King）、『臣』（Minister）、『旁』（Side）、『正』（Direct）、『親』（Close）、『疏』（Distant）等概念，然後從『伏』（Subduing）和『斷』（Cutting off）兩個方面進行闡述，最後從名稱和本體兩個方面進行闡述，以總括性的解釋統領各個別教的解釋。各教派對於『三義』（Three Meanings）的理解各不相同，不能只依據某一個教派的觀點，所以用『或』（Perhaps）字來表示。下面的內容是按照教派進行解釋，只在註釋中說明，不再單獨辨析，應該根據各個教派的特點來闡述其相狀。在最初關於『王』和『臣』的論述中，首先說明『三昧』（Samadhi，定）為『王』，然後說明『三脫』為『王』。『三脫』源於智慧（Prajna），『三昧』源於禪定（Dhyana）。在『空』（Emptiness）等概念上建立這兩個名稱，是因為不同的人進入『無漏』（Non-Outflow）的方式不同，所以有『三昧』和『三脫』的不同。以直接進入『無漏』的人為『王』，以輔助其進入『無漏』的人為『臣』。『見』（View）和『思惟』（Thinking）屬於智慧，即是從智慧引發禪定，從禪定引發智慧，依此類推即可明白。關於『斷』和『伏』的名稱和本體，可以在經文中找到。接下來是按教派進行闡述，首先是三藏教（Tripitaka Teaching），按照『十六行』（Sixteen Aspects of Mindfulness）來劃分三個門。俱舍論（Abhidharmakosa）和婆沙論（Mahavibhasa）等經文都是這樣。只是將『三昧』和『三脫』互相作為『王』和『臣』，各論典沒有詳細辨析。因此，在三藏教中，通過觀察這『十六行』，上忍位（Superior Endurance）才能證得真如（Suchness），所以用這『十六行』作為三個門。而且，這『十六行』只是取與其三個門類別相同的來判定其所屬的門。通教（Common Teaching）從一開始就只觀察幻化（Illusion），所以不再依據『十六行』，而是隻從『空觀』（Emptiness Contemplation）來辨析三個相。仍然從禪定和智慧來辨析『王』和『臣』。『空』等三個意義雖然都是觀察幻化，但不妨也有『王』和『臣』的不同，也是因為進入道的根基不同。在最初的『空門』（Emptiness Gate）中，詳細地引用了古代和現代的解釋論著，因為古代和現代的解釋互有不同，所以現在同時引用它們來證明假和實。這個教派的三個門與三藏教的三個門本體不同，在這個教派中，證得『空』就是『無相』和『無愿』。接下來闡述別教，先總括地從三觀（Three Contemplations）進行闡述，然後...

【English Translation】 English version Starting from the concept of 'Non-Appearance' (Animitra), we will discuss the 'Three Deliverances' (Trini Vimoksha) which encompass the Tipitaka and connect the three teachings of Confucianism, Buddhism, and Taoism. The initial practitioners of the Distinct Teaching (Bheda-dharma) have the same level of practice as the Sravakas and Pratyekabuddhas. All schools aim to attain Nirvana as the ultimate goal, regarding it as the 'City of Non-Outflow'. Only the Perfect Teaching (Paripurna-dharma) can integrate and distinguish the 'Six Identities' (Sad-avasthas). Therefore, after explaining the 'Paths to Enlightenment' (Bodhipaksika-dharmas), this text proceeds to elaborate on the 'Three Deliverances'. If we follow the literal meaning, it seems that we should only explain the 'Non-Action Three Deliverances' (Anabhogha Trini Vimoksha), but in order to facilitate comparison and discrimination, so as to recognize the true meaning of 'Non-Action', we comprehensively explain the 'Three Deliverances' of each school. First, we explain the intention of elaborating on the 'Three Deliverances' and list their names, and then formally explain them, first summarizing and then explaining them one by one according to the schools. In the initial discussion, we first distinguish the concepts of 'King' (Raja), 'Minister' (Amatya), 'Side' (Parsva), 'Direct' (Riju), 'Close' (Samipa), and 'Distant' (Dura), and then elaborate from the aspects of 'Subduing' (Nigraha) and 'Cutting off' (Cheda), and finally elaborate from the aspects of name and essence, with the general explanation leading the explanations of each distinct teaching. The understanding of the 'Three Meanings' (Tri-artha) varies from school to school, and one cannot rely solely on the views of one school, so the word 'Perhaps' (Va) is used to indicate this. The following content is explained according to the schools, only explained in the notes, and no longer analyzed separately, and the characteristics should be elaborated according to the characteristics of each school. In the initial discussion of 'King' and 'Minister', first explain that 'Samadhi' (concentration) is the 'King', and then explain that the 'Three Deliverances' are the 'King'. The 'Three Deliverances' originate from wisdom (Prajna), and 'Samadhi' originates from meditation (Dhyana). Establishing these two names on concepts such as 'Emptiness' (Sunyata) is because different people enter 'Non-Outflow' (Anasrava) in different ways, so there are differences in 'Samadhi' and 'Three Deliverances'. Those who directly enter 'Non-Outflow' are the 'King', and those who assist them in entering 'Non-Outflow' are the 'Minister'. 'View' (Drishti) and 'Thinking' (Vitarka) belong to wisdom, that is, from wisdom to induce meditation, and from meditation to induce wisdom, and so on. The names and essence of 'Cutting off' and 'Subduing' can be found in the scriptures. Next is the elaboration according to the schools, first the Tripitaka Teaching, dividing the three gates according to the 'Sixteen Aspects of Mindfulness' (Shodasha-akara). The Abhidharmakosa and Mahavibhasa and other scriptures are like this. Only 'Samadhi' and 'Three Deliverances' are mutually regarded as 'King' and 'Minister', and the various treatises do not analyze them in detail. Therefore, in the Tripitaka Teaching, by observing these 'Sixteen Aspects', the Superior Endurance (Uttara-ksanti) can attain Suchness (Tathata), so these 'Sixteen Aspects' are used as the three gates. Moreover, these 'Sixteen Aspects' only take those that are of the same category as its three gates to determine which gate they belong to. The Common Teaching only observes illusion (Maya) from the beginning, so it no longer relies on the 'Sixteen Aspects', but only analyzes the three aspects from 'Emptiness Contemplation' (Sunyata-dhyana). Still use meditation and wisdom to distinguish 'King' and 'Minister'. Although the three meanings of 'Emptiness' and so on are all observing illusion, it does not prevent there from being differences between 'King' and 'Minister', which is also because the foundations for entering the path are different. In the initial 'Emptiness Gate' (Sunyata-mukha), ancient and modern explanatory works are cited in detail, because the ancient and modern explanations are different from each other, so they are now cited simultaneously to prove the false and the real. The essence of the three gates of this school is different from the three gates of the Tripitaka Teaching. In this school, attaining 'Emptiness' is 'Non-Appearance' and 'Non-Wish'. Next, the Distinct Teaching is elaborated, first summarizing from the Three Contemplations (Tri-vidha-dhyana), and then...

別約出假。初文意者。即以三觀為三三昧。三脫亦然。一一諦中止即三昧。觀即三脫。王臣伏斷等準三藏說。即以初地為無漏城。次別約出假者。約此一諦既義立三。當知亦具王臣等義。于別教中立二釋者。約教始終雖具三諦。不得意者但在於假。是故此教應須兩釋。又一教始終雖具三諦。若入證道不復名別。是故別教但在於假。凡釋別義悉皆準此。既約出假以釋三門。亦通行向為無漏城。故大集云。欲度眾生修于空。護持諸法修無相。不捨諸有修無愿。豈非純于出假以立三門。出假尚爾。余任運具何假義求。次明圓教者。前釋三教直爾釋之。今明圓教云別約者。當知前三通途泛列。此文正意別在于圓故圓三門與前永異。圓王臣等亦復天隔。故圓教中空即無相無作故也。語似道教意復永乖。定慧體一圓伏圓斷。圓名妙體二義融通。于中先引論文總比決之。次正解釋。初比決者。所緣不同能通門異。所緣即是初住無漏。故使能通近遠亦異。智者等者。明空體不同。智者之言亦通別教及以接通。今唯在圓成圓三脫。空即不空皆能通極。故併名中皆能見性。又所見之空空無大小。以智異故大小名生。是故此中以智判空。智既圓融二空則合。合故名中復能見性。又二乘下因辯大小十八空異。若得此空必具十八。是故次此辯十八

【現代漢語翻譯】現代漢語譯本別約出假（從假入空）。最初的文意是指，用三觀（空觀、假觀、中觀）作為三三昧（空三昧、無相三昧、無作三昧）。三脫（空解脫門、無相解脫門、無作解脫門）也是這樣。在每一諦（真諦、俗諦、中諦）中，止（禪定）就是三昧，觀（智慧）就是三脫。王臣伏斷等，按照三藏（經、律、論）的說法。就是以初地（菩薩修行階位的第一階）作為無漏城（沒有煩惱的境界）。其次，特別說明出假。根據這一諦（假諦）的意義建立三（三觀、三三昧、三脫），應當知道也具備王臣等意義。在別教（藏、通、別、圓四教中的第三教）中建立兩種解釋，是因為根據教義的始終雖然具備三諦，但不得其意的人只在于假諦。因此，這個教義應該需要兩種解釋。又，一個教義始終雖然具備三諦，如果進入證道的階段就不再稱為別教。因此，別教只在于假諦。凡是解釋別教的意義都按照這個原則。既然根據出假來解釋三門（空門、無相門、無作門），也通行於趨向無漏城。所以《大集經》說：『想要度化眾生，修習空觀；護持諸法，修習無相；不捨棄諸有，修習無愿。』難道不是完全根據出假來建立三門嗎？出假尚且如此，其餘任運具足，何必再求假諦的意義？其次說明圓教（藏、通、別、圓四教中的第四教）。前面解釋三教是直接解釋，現在說明圓教說『別約』，應當知道前面三種是普通的泛泛列舉，這篇文章的真正意義特別在於圓教，所以圓教的三門與前面永遠不同。圓教的王臣等也像天壤之別。所以圓教中，空就是無相無作。語言類似道教，意義卻永遠不同。定慧（禪定和智慧）的本體是一，圓滿地降伏圓滿地斷除。圓教的名稱是妙體，兩種意義融會貫通。其中先引用論文總的比較判斷。其次正式解釋。最初的比較判斷是，所緣（所觀的對象）不同，能通的門徑不同。所緣就是初住（圓教菩薩的初住位）的無漏。所以使得能通的遠近也不同。智者等，說明空的本體不同。智者所說也通於別教以及接通（接通於圓教）。現在只在于圓教成就圓滿的三脫。空即是不空，都能通達究竟。所以都名為中，都能見性。又，所見的空，空無大小。因為智慧不同，大小的名稱才產生。因此，這裡用智慧來判斷空。智慧既然圓融，二空（空和不空）就合一。合一所以名為中，又能見性。又，二乘（聲聞乘和緣覺乘）以下，因為辯論大小十八空（十八種空）的差異。如果得到這種空，必定具備十八空。所以接著辯論十八空。

【English Translation】 English version Specifically discussing 'emerging from the provisional' (going from the provisional to emptiness). The initial meaning of the text is to use the Three Contemplations (Contemplation of Emptiness, Contemplation of Provisional Existence, Contemplation of the Middle Way) as the Three Samadhis (Samadhi of Emptiness, Samadhi of Signlessness, Samadhi of Wishlessness). The Three Liberations (Liberation Door of Emptiness, Liberation Door of Signlessness, Liberation Door of Wishlessness) are also the same. Within each Truth (Truth of Suffering, Truth of Accumulation, Truth of Extinction, Truth of the Path), cessation (meditative concentration) is Samadhi, and contemplation (wisdom) is Liberation. The analogy of 'king, minister, subduing, and severing' should be understood according to the Three Baskets (Sutras, Vinaya, Shastras). It is to regard the First Ground (the first stage of a Bodhisattva's practice) as the Unconditioned City (a state without afflictions). Secondly, specifically explaining 'emerging from the provisional'. Based on the meaning of this one Truth (the Provisional Truth), three things are established (Three Contemplations, Three Samadhis, Three Liberations). It should be known that it also possesses the meanings of 'king, minister,' etc. Establishing two explanations in the Separate Teaching (the third of the Four Teachings: Tripitaka, Common, Separate, and Perfect) is because, although the Three Truths are fully present from beginning to end of the teaching, those who do not grasp its essence only dwell on the Provisional Truth. Therefore, this teaching should require two explanations. Furthermore, although a teaching fully possesses the Three Truths from beginning to end, if one enters the stage of realizing the Path, it is no longer called the Separate Teaching. Therefore, the Separate Teaching only dwells on the Provisional Truth. All interpretations of the meaning of the Separate Teaching should follow this principle. Since the Three Doors (Door of Emptiness, Door of Signlessness, Door of Wishlessness) are explained based on 'emerging from the provisional', it also leads to the Unconditioned City. Therefore, the Mahasamghata Sutra says: 'If you want to liberate sentient beings, cultivate the Contemplation of Emptiness; to protect all dharmas, cultivate Signlessness; not abandoning all existence, cultivate Wishlessness.' Isn't it entirely based on 'emerging from the provisional' to establish the Three Doors? If 'emerging from the provisional' is like this, then what need is there to seek the meaning of the Provisional Truth in the remaining spontaneously complete aspects? Next, explaining the Perfect Teaching (the fourth of the Four Teachings: Tripitaka, Common, Separate, and Perfect). The previous explanations of the Three Teachings were direct explanations. Now, explaining the Perfect Teaching by saying 'specifically discussing' indicates that the previous three were common and general enumerations. The true meaning of this text is specifically in the Perfect Teaching, so the Three Doors of the Perfect Teaching are eternally different from the previous ones. The 'king, minister,' etc., of the Perfect Teaching are also as different as heaven and earth. Therefore, in the Perfect Teaching, emptiness is signlessness and wishlessness. The language resembles Taoism, but the meaning is eternally different. The essence of Samadhi and Wisdom (meditative concentration and wisdom) is one, perfectly subduing and perfectly severing. The name of the Perfect Teaching is the Wondrous Essence, and the two meanings are interconnected. Among them, first, the thesis is cited to make a general comparison and judgment. Next, the formal explanation. The initial comparison and judgment is that the object of focus (what is contemplated) is different, and the paths that can lead to it are different. The object of focus is the Unconditioned of the First Abode (the first stage of a Bodhisattva in the Perfect Teaching). Therefore, the distance of the paths that can lead to it is also different. 'The Wise One,' etc., explains that the essence of emptiness is different. The words of the Wise One also apply to the Separate Teaching and connecting to the Common Teaching (connecting to the Perfect Teaching). Now, it only lies in the Perfect Teaching achieving the perfect Three Liberations. Emptiness is non-emptiness, and both can lead to the ultimate. Therefore, both are called the Middle Way, and both can see the nature. Furthermore, the emptiness seen is without size. Because wisdom is different, the names of size arise. Therefore, here, wisdom is used to judge emptiness. Since wisdom is perfect and harmonious, the two emptinesses (emptiness and non-emptiness) merge into one. Because of the merging, it is called the Middle Way, and one can again see the nature. Furthermore, those below the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle) argue about the differences in the eighteen emptinesses (eighteen kinds of emptiness) based on size. If one obtains this emptiness, one must possess the eighteen emptinesses. Therefore, next, the eighteen emptinesses are discussed.

空。空若不同余門自別。所以二乘觀十八空。如觀夢事。今圓下大十八空。圓人觀之如觀眠法。法如無明夢事如取相。取相枝末無明為本。是故夢事必依眠法。故觀無明即見實相。但觀取相唯見真理。若與二乘辯空異者。則兩教二乘及通別入空。任運可識。縱使別教詮于不空。非初心觀何須比決。故並不與圓教空同。故但約二乘不論諸教。以此文中義猶含隱。是故下文更重簡之。如前下正示門相。先寄前修中觀中三假以辯三相。故云如前。既用四句觀破無明。即具二空皆不可得。即是空門不見四門之相。即相續假破。尚無法性豈有無明。是故不分四門之異。即無相門。門只是句即四句也有真有緣故有能所。有能所故故有作者。今非真緣故無作者。即無作門。雖寄三假實無前後。前通教中尚空即無相及無作等。況復圓妙更立次第耶。王臣云云者。亦具三義與前不同。如是等者。明三門相即。又四門下明門門三脫一一互通。如此下重更約教以辯空異。初結成圓門。故云三門意非次第。別雖下仍許別教亦緣實相。以次第故與圓不同。又異等者。尚不同別況復藏通。能知異相方可觀同。是故勸物須善識之。又華嚴下約五味判。初文正約五味以判。明四念處只是觀陰。若至涅槃成五解脫。解脫只是秘密之藏。念處既居道品之初。

雙樹枯榮復表念處。是故還約枯榮以判。初華嚴中雖具二義文多明別。故云偏多四榮。所以住前十種梵行全明別義。初住雖即略明圓義。二住已去乃至十地多明別義。雖行向中辯于普賢行布二門。而諸位中普賢義少。入法界品唯見彌勒文殊普賢廣明圓融。余諸知識多明別相。是故今云偏多四榮。三藏可解。方等般若文中處處雖有圓義。多為調于鈍根菩薩及二乘人。故凈名中彈斥聲聞貶挫菩薩。念座致屈去華招譏。聞不思議事猶如根敗。睹大士現變自鄙如盲。方信摩訶衍甚深。伏諸菩薩志大。至般若會乃堪委業。故佛加之以說二空。所以兩時教意多調枯以入榮。使二乘之輩稍成通別。雖未顯說義已成榮。至法華時會諸枯榮入非枯榮。爾乃方堪授作佛記。且順大經越而未說。即云鶴林施化已足。二經同味雖越而兼是故判云爲極鈍根來至雙樹。方等般若顯入密入。故云菩薩處處得入。既引涅槃逢指法華。故知法華為醍醐正主。所以經喻秋收冬藏。至涅槃時猶如捃拾。故大經第九云。譬如暗夜若諸營作一切皆息。其未訖者。要待日明。學大乘者。要待無上大涅槃日。是經出世如彼果實多所饒益安樂一切。能令眾生見如來性。如法華中八千聲聞得授記莂如秋收冬藏更無所作。一闡提輩于諸善法無所營作。八千聲聞即是持品八千人

也。此據五時相生以說。若論教旨法華唯以開權顯遠為教正主。獨得名妙意在於此。又云下約人結成所表正意。只是結成念處功畢耳。所言六人及如來者。二十八云。爾時師子吼菩薩白佛言。世尊。何等比丘能莊嚴娑羅雙樹。佛舉六人及以如來。六人在因如來居果。因果俱得莊嚴之名。因果始終四德具足。所表義顯故云莊嚴。因六人者。經云。若有比丘受持讀誦十二部經。正其文句。如是比丘乃能莊嚴娑羅雙樹。師子吼言。如我解佛所說義者。阿難比丘即其人也。得凈天眼指阿那律。少欲知足指大迦葉。無諍空行指須菩提。善修神通指目犍連。得大智慧指舍利弗。於一一人廣如阿難。后舉果人云。若有比丘能說眾生悉有佛性。得金剛三昧具足四德八自在我。如是比丘最能莊嚴娑羅雙樹。師子吼言。如我解佛所說義者。唯有如來乃能莊嚴娑羅雙樹。如其無者則不端嚴。唯愿如來常住於此。佛言。一切諸法性無住住。云何請住。前之六人雖曰多聞乃至大智。要必宣說一切眾生悉有佛性。已於法華聞得記已。非不能說但不及果人。故云如來最能莊嚴。因人果人皆具四德。因人始入故云唯佛。聲聞尚爾下舉劣況勝。若入涅槃成五解脫者。結四念所表以成秘藏。秘藏只是涅槃。涅槃只是解脫四念處觀。既觀五陰念處既成中間涅槃

。即是五陰成五解脫。故經云。色解脫乃至識解脫。不即等者。次結四念及以解脫成三佛性。此三佛性與計六法不即不離不即故非不離故是理具故是本迷故非。言六法者。謂五陰神我。故大經三十。作盲人摸象譬竟。即合譬云。或有說言。色是佛性。乃至說言。我是佛性。當知佛性與彼六法不即不離。三佛性者。準第三卷意。念處中文。正因不即不離於色。了因不即不離於識。緣因不即不離受想行及我。當知六法只是三因。故此三因與五陰等不即不離。轉於五陰以成四德。三德三因。具如第三卷三德文末。彼具圓別。今但在圓。大同小異各有意旨。前之二解以五陰四唸對三德四德。今對五陰復加神我。置於四德唯對三因。是故開合有少同異。◎

◎次釋對治助開。初明來意中。先克出所助之體。故云為一切三昧作本。故四三昧必依圓教不思議三三昧為本。此即前六名為正行。正行不顯良由有遮。當分說者。當教三昧即為當教諸行之本。今文唯約無作三昧為諸行本。若入下別明為今文行本。根利下正約根遮以簡助意。四句之中三句不須。唯根鈍有遮用此對治。次句中雲但專三脫者。但專修前無作道品以開三脫。夫初果下況釋。斯須二果為根利有遮。及世智斷結。雖非出世根利。亦是無遮之限。言兩條者。二果為一

【現代漢語翻譯】現代漢語譯本：這就是說，五陰轉成五解脫。所以經中說，『色解脫』乃至『識解脫』。『不即等者』，接下來總結四念處以及解脫成就三種佛性。這三種佛性與所說的六法，既不是完全相同，也不是完全相異。說『不即』，所以『非』（不是完全相同）；說『不離』，所以是理體本具；說是『本迷』（本來迷惑），所以『非』（不是完全相異）。所說的『六法』，指的是五陰和神我。所以《大涅槃經》第三十卷，在作了盲人摸象的比喻后，就總結說：『或者有人說，色是佛性，乃至說，我是佛性。』應當知道，佛性與這六法，既不是完全相同，也不是完全相異。三種佛性，按照第三卷的意思，念處中的文句，正因與色不即不離，了因與識不即不離，緣因與受想行及我不即不離。應當知道，六法只是三種因。所以這三種因與五陰等，既不是完全相同，也不是完全相異。轉變五陰以成就四德。三德和三因，詳細內容見第三卷三德文末。那裡具足了圓、別二教的說法，現在只說圓教。大體相同，小處有異，各有其意旨。前面的兩種解釋，用五陰和四念處對應三德和四德，現在針對五陰又加上神我，放在四德中只對應三種因。所以開合之間有少許相同和差異。接下來解釋對治以幫助開顯。首先在說明來意中，先明確所要幫助的本體。所以說『為一切三昧作本』。所以四種三昧必須依圓教不可思議的三三昧為根本。這也就是前面六名所說的正行。正行不能顯現，是因為有遮障。『當分說者』，當教的三昧就是當教諸行的根本。現在文中只說無作三昧是諸行的根本。如果進入下文分別說明，就作為本文所說的行本。『根利下』，正式用根器和遮障來簡別幫助的意義。四句之中，三句不需要。只有根器遲鈍並且有遮障的才用這種對治。下一句中說『但專三脫者』，只是專門修習前面的無作道品以開顯三脫。『夫初果下』是比況解釋。斯陀含二果是根器利並且有遮障，以及用世間智慧斷除煩惱。雖然不是出世間的根器利，也是沒有遮障的範圍。所說的『兩條者』，二果是一條。

【English Translation】 English version: That is to say, the five skandhas (w蘊, wǔ yùn, aggregates of existence) are transformed into five liberations. Therefore, the sutra says, 'Liberation of form' and even 'Liberation of consciousness'. 'Not identical, etc.' Next, it concludes that the four foundations of mindfulness (四念處, sì niàn chù) and liberation accomplish the three Buddha-natures (三佛性, sān fó xìng). These three Buddha-natures and the so-called six dharmas (六法, liù fǎ) are neither completely the same nor completely different. 'Not identical' means 'not completely the same'; 'not different' means that they are inherently present in the principle; 'originally deluded' means 'not completely different'. The 'six dharmas' refer to the five skandhas and the self (神我, shén wǒ). Therefore, in the thirtieth chapter of the Mahāparinirvāṇa Sūtra (大涅槃經, Dà Nièpán Jīng), after making the analogy of the blind men touching the elephant, it concludes: 'Some say that form is Buddha-nature, and even say that self is Buddha-nature.' It should be known that Buddha-nature and these six dharmas are neither completely the same nor completely different. The three Buddha-natures, according to the meaning of the third chapter, the sentences in the mindfulness section, the direct cause (正因, zhèng yīn) is neither identical nor different from form, the enabling cause (了因, liǎo yīn) is neither identical nor different from consciousness, and the conditional cause (緣因, yuán yīn) is neither identical nor different from sensation, perception, volition, and self. It should be known that the six dharmas are just the three causes. Therefore, these three causes and the five skandhas, etc., are neither completely the same nor completely different. Transform the five skandhas to accomplish the four virtues (四德, sì dé). The three virtues (三德, sān dé) and the three causes, detailed content can be found at the end of the Three Virtues section in the third chapter. There, it fully explains the teachings of both the perfect and distinct schools, but now it only speaks of the perfect school. Generally the same, with small differences, each has its own meaning. The previous two explanations used the five skandhas and the four foundations of mindfulness to correspond to the three virtues and the four virtues, but now, in response to the five skandhas, the self is added, and in the four virtues, it only corresponds to the three causes. Therefore, there are slight similarities and differences in the opening and closing. Next, explain the counteractive measures to help reveal. First, in explaining the intention, first clarify the essence of what is to be helped. Therefore, it says 'to make the root for all samādhis (三昧, sān mèi, meditative absorption)'. Therefore, the four samādhis must rely on the inconceivable three samādhis of the perfect teaching as the root. This is what the previous six names referred to as correct practice. Correct practice cannot manifest because there are obstructions. 'Those who speak of the appropriate division' means that the samādhi of the appropriate teaching is the root of all practices of that teaching. Now the text only says that the non-active samādhi (無作三昧, wú zuò sān mèi) is the root of all practices. If it enters the following separate explanations, it will be regarded as the root of practice mentioned in this text. 'Those with sharp roots below' formally use the capacity and obstructions to distinguish the meaning of help. Among the four sentences, three sentences are not needed. Only those with dull roots and obstructions use this counteractive measure. The next sentence says 'but only cultivate the three liberations', only specifically cultivate the preceding non-active path factors to reveal the three liberations. 'The first fruit below' is a metaphorical explanation. The second fruit of Sakṛdāgāmin (斯陀含, Sītuóhán) is for those with sharp roots and obstructions, and for those who cut off afflictions with worldly wisdom. Although it is not a sharp root of transcendence, it is also within the scope of no obstruction. The 'two categories' mentioned, the second fruit is one category.

條。世智為一條。如此兩條初條尚有事惑。次條無事為理成障。破事理障義當用治。況根鈍遮重不修對治。第三果人慾結盡故不說須治。世智雖斷下八地思。以計我故猶須治道。故五停中著我多者。尚須對治為說界法。若準此意。唯根利無遮根鈍無遮。及無漏智盡欲結者。不須對治。然初二果但緣理治惑。名為用治。實不同於凡夫治相。當知無遮但專上來境等六法。若有遮根鈍等。治道不成三昧安克。助道無量下明用治所依。助道無量但用六者為對六蔽。故且立六以示治相。準下文意。雖復初教展轉為治。此科正為治于重蔽。是故且立事六為治。問。前通塞中。塞有橫豎。此中治塞何故但將橫中六度。以辨治相耶。答。橫則事理俱障。六則攝事略周。況復苦集無明名略對治不足。及豎中塵沙等惑非治正意今明事治故不論之。又若有苦集即具無明。具無明故六蔽具足。但治六蔽餘二則去。此之蔽相復重於陰境所歷余心。是故別生此文用觀。若人下初治慳中。云若人修四三昧至脫門不開。此文冠下五度之首。下五但云修三昧時。余文並略。激者水沖也。次破戒中。云穬者芒稻也。粗澀貌也。防過曰制限分曰度。淳謂淳樸。亦漬也。沃也。悖者此非字型。謂背逆也。應作𢠜字。亂也。事字托跋正應作懶。儢者。玉篇云。心不

力也。謂懈怠也。春蛙者蝦蟆之流。面牆者無所見也。諸蔽下總結也。前六蔽中各有厚薄(云云)。若用下具辯四隨迴轉治相。前之對治已用四中一對治竟。忽非其宜。應須轉用。或兼或具若第一義。是故總云當依四隨。初總舉。次別示中如治一慳者。略於一蔽示四隨相。問。文中若是已明對治。此中只應更明三隨。何故約慳具列四耶。答。前雖明對是直爾用治。未辯用治有益以不益。謂惡破善生等也。今示隨相教其迴轉。是故具列四隨之相。又於四中若樂不樂以明轉相者以不樂檀即轉用尸乃至般若。若善心生乃至開等。是轉兼具及第一義。又于對中破即是對不破。即是轉兼具等。故總舉之為轉等式。所言轉者。或轉用尸乃至般若。或次或超超一至四。逆順間雜病去便止。五度為頭但越本位。余同於檀。此病不轉而治轉也。一度轉用余之五度即成五句六度合有三十句治若樂病俱轉名亦對亦轉。成三十句。是轉非對亦三十句。又是轉是對是轉非對。一往且立為三十句。若超雜等句相不定。行者自知。豈可具記。又一度轉用至二三四。亦可名轉亦可名兼。若至五度名轉名具。不得具名者以轉用故。若言具者不得云轉。但具用六以治一蔽。亦以轉故復失兼名。故雖兼具但名為轉。故轉至五不名具者。轉則單用具則兼俱。故不

【現代漢語翻譯】現代漢語譯本『力也』，指的是懈怠。『春蛙者蝦蟆之流』，是指像青蛙、蛤蟆之類的東西。『面牆者無所見也』，是指面對墻壁什麼也看不見。『諸蔽下總結也』，是對前面所有遮蔽的總結。前六種遮蔽中各有輕重厚薄（此處省略）。如果使用下面將要詳細辨析的四種隨煩惱來回轉換地對治這些遮蔽，那麼前面所用的對治方法就已經用四種隨煩惱中的一種對治完畢。如果忽然發現不合適，就應該轉換使用，或者同時使用，或者全部使用，如果符合第一義諦。所以總的說來應當依據四種隨煩惱。首先是總的提出，其次是分別指示，例如對治慳吝，就簡略地用一種遮蔽來指示四種隨煩惱的相狀。問：文中如果已經明確了對治方法，那麼這裡只應該進一步說明三種隨煩惱，為什麼針對慳吝要全部列出四種呢？答：前面雖然說明了對治，但只是直接地使用對治方法，沒有辨析使用對治方法是否有益處，比如惡念破壞善念產生等等。現在指示隨煩惱的相狀，是教導人們如何迴轉使用。所以全部列出四種隨煩惱的相狀。另外，在四種隨煩惱中，如果喜歡或不喜歡，就用來說明轉換的相狀，如果不喜歡佈施，就轉換為持戒乃至般若。如果善心生起乃至開悟等等，就是轉換、兼顧和全部使用，以及第一義諦。另外，在對治中，破除就是對治，不破除就是轉換、兼顧和全部使用等等。所以總的來說，就是轉換等等的方式。所說的轉換，或者轉換為持戒乃至般若，或者依次，或者超越，超越一到四，逆向順向交替使用，病癥去除就停止。以五度為首，只是超越本位，其餘與佈施相同。這種病癥不轉換，而是對治方法轉換。一種度轉換為其餘五度，就形成五句，六度合起來共有三十句。如果喜歡和病癥都轉換，就既是對治也是轉換，形成三十句。又是轉換，是對治，是轉換，不是對治，暫且立為三十句。如果超越、雜亂等等，句子的相狀不固定，修行者自己知道，怎麼可能全部記錄下來。另外，一種度轉換為二、三、四種度，也可以稱為轉換，也可以稱為兼顧。如果轉換為五種度，就稱為轉換，稱為全部使用。不能稱為全部使用者，因為是轉換使用。如果說是全部使用，就不能說是轉換，只是全部使用六度來對治一種遮蔽，也因為是轉換，又失去了兼顧的名稱。所以雖然兼顧和全部使用，但只稱為轉換。所以轉換到五種度不稱為全部使用，轉換是單獨使用，全部使用是兼顧一起使用，所以不...

【English Translation】 English version 'Li Ye' means懈怠(xiè dài, laziness). 'Chun Wa Zhe Hama Zhi Liu' 春蛙者蝦蟆之流(chūn wā zhě háma zhī liú) refers to things like frogs and toads. 'Mian Qiang Zhe Wu Suo Jian Ye' 面牆者無所見也(miàn qiáng zhě wú suǒ jiàn yě) means facing a wall and seeing nothing. 'Zhu Bi Xia Zongjie Ye' 諸蔽下總結也(zhū bì xià zǒngjié yě) is a summary of all the previous obscurations. The previous six obscurations each have varying degrees of severity (omitted here). If the four types of accompanying afflictions, which will be analyzed in detail below, are used to counteract these obscurations by switching back and forth, then the previous methods of counteraction have already been completed using one of the four accompanying afflictions. If it is suddenly found to be unsuitable, then it should be switched for use, or used simultaneously, or used in its entirety, if it is in accordance with the First Noble Truth. Therefore, in general, it should be based on the four accompanying afflictions. First, there is the general proposition, and then there are separate instructions, such as counteracting stinginess, which briefly uses one obscuration to indicate the characteristics of the four accompanying afflictions. Question: If the text has already clarified the methods of counteraction, then here it should only further explain the three accompanying afflictions. Why are all four listed for stinginess? Answer: Although the previous explanation clarified the counteraction, it only directly used the counteraction methods without analyzing whether the use of counteraction methods is beneficial, such as evil thoughts destroying good thoughts, etc. Now, indicating the characteristics of the accompanying afflictions is to teach people how to switch and use them. Therefore, all four characteristics of the accompanying afflictions are listed. In addition, among the four accompanying afflictions, if one likes or dislikes, it is used to explain the state of switching. If one dislikes giving, then it is switched to upholding precepts, and even Prajna (般若, bōrě, wisdom). If good thoughts arise, and even enlightenment, etc., it is switching, taking into account, and using everything, as well as the First Noble Truth. In addition, in the counteraction, eliminating is counteraction, and not eliminating is switching, taking into account, and using everything, etc. Therefore, in general, it is the method of switching, etc. The so-called switching is either switching to upholding precepts, and even Prajna, or sequentially, or surpassing, surpassing one to four, using reverse and forward alternately, and stopping when the disease is removed. Taking the five perfections as the head, it is only surpassing the original position, and the rest is the same as giving. This disease does not switch, but the counteraction method switches. Switching one perfection to the remaining five perfections forms five sentences, and the six perfections together have thirty sentences. If both liking and disease switch, then it is both counteraction and switching, forming thirty sentences. It is also switching, is counteraction, is switching, is not counteraction, and is temporarily established as thirty sentences. If surpassing, miscellaneous, etc., the state of the sentences is not fixed, and the practitioner knows it himself, how can it all be recorded. In addition, switching one perfection to two, three, or four perfections can also be called switching, and can also be called taking into account. If switching to five perfections, it is called switching, and called using everything. Those who cannot be called using everything are because it is switching use. If it is said to be using everything, then it cannot be said to be switching, but only using all six perfections to counteract one obscuration, and also because it is switching, it loses the name of taking into account. Therefore, although taking into account and using everything, it is only called switching. Therefore, switching to five does not call it using everything, switching is using alone, and using everything is taking into account and using together, so not...

同也若病轉藥不轉。不名轉治亦非兼具。或第一義名一向治。亦有超順逆間等也隨其病轉以為五蔽。亦成三十句一向治也。所言兼者。藥兼一兩乃至三四。至五名具是故但四。度別四句成二十四。一度至五但成六句。正名具治。今文無具者。但是文略。第八卷有。此約圓人用事治相。若藏通別初心為四念處等。用事治相準此可知。言第一義者。唯觀無相真如寂理。若約教者。各以當教真理為治。乃至圓人亦用三教理而為對等。又四教初心皆須事治。如向所說。若以四教展轉為治以前助後者。還以前六轉望后教六蔽之相。為對轉等。如通教人用三藏六。別人則用藏通兩六。圓人用三並有轉等。如治一慳看慳何等。財身及命所慳不同。既知慳已用事為治。別人用二例此可知。圓人用三者。如用事治慳。慳雖似破因茲乃計三舍為實。但增生死無正可論轉用即空治其計實。實計若破即應得與法界相應。破實存空則應轉用恒沙佛法。捨身命財十界無知。作此觀時計假為實。但得名為愛見大悲。則應轉用觀身命財悉是法界。圓教觀法得對治名良由於此。此中唯有藥病俱轉終無病轉而藥不轉。亦可得有藥轉而病不轉何以故。計實不轉而亦容用后之三藥。兼具比說思之可知。又此轉治始從生滅終至無作。名為漸轉若從無作轉至生滅。及

【現代漢語翻譯】現代漢語譯本同也，如果病在發展而藥效沒有發揮作用，就不能稱為『轉治』，也不是『兼具』。或者說，從第一義諦的角度來說，稱為『一向治』。也有超越順、逆、中間等情況，隨著病情的轉化而形成五種遮蔽，也可以形成三十句『一向治』。所說的『兼』，是指藥物兼具一味、兩味乃至三四味，達到五味就稱為『具』，因此最多隻有四味。四度分別有四句，形成二十四句。一度到五度，只有六句。『正名具治』，現在經文中沒有『具』，只是省略了。第八卷中有提到。這是從圓教行人用事相來治療的角度說的。如果藏教、通教、別教的初心行人以四念處等來用事相治療，可以依此推知。所說的『第一義』，只是觀察無相真如寂滅之理。如果從教法的角度來說，各教都以其相應的真理作為治療方法。乃至圓教行人也用三教的道理來作為對治方法。而且四教的初心行人都需要事相上的治療，就像前面所說的。如果以四教輾轉相治，以前面的教法輔助後面的教法，就以前面的六轉來對應後面教法的六蔽之相，作為對治轉化等。例如，通教行人用三藏的六種方法，別教行人則用藏教和通教的兩種六種方法，圓教行人用三種方法，並且有轉化等。例如，要治療慳吝，要看慳吝的是什麼，是財物、身體還是生命，所慳吝的不同。知道了慳吝之後，就用事相來治療。別教行人用兩種方法，可以依此類推。圓教行人用三種方法，例如用事相來治療慳吝，慳吝雖然好像被破除了，但因此卻執著於三舍（舍財、捨身、捨命）為實有。只是增長生死，沒有正確的理論可以討論轉化應用，就用空性來治療其執著實有。如果執著實有被破除，就應該得到與法界相應。破除實有而存留空性，就應該轉化應用恒河沙數般的佛法。捨棄身命財，十法界無知。作這種觀想時，執著假有為實有，只能得到名為愛見的大悲，就應該轉化應用，觀想身命財都是法界。圓教的觀法能夠得到對治的名稱，原因就在於此。這裡只有藥和病都轉化的情況，始終沒有病在轉化而藥不轉化的情況。也可以有藥在轉化而病不轉化的情況，為什麼呢？因為執著實有不轉化，但也容許使用後面的三種藥。兼具的比喻，思考一下就可以知道。而且這種轉化治療，開始於生滅，最終達到無作，稱為漸轉。如果從無作轉到生滅，以及...

【English Translation】 English version Similarly, if the illness progresses but the medicine doesn't take effect, it cannot be called 'transformation and cure' (zhuan zhi) nor 'concurrently possessing' (jian ju). Or, from the perspective of the First Principle (diyiyi di), it is called 'one-sided cure' (yixiang zhi). There are also situations that transcend sequential (shun), reverse (ni), and intermediate (jian) conditions, transforming according to the progression of the illness to form five obscurations (wu bi), which can also form thirty phrases of 'one-sided cure'. What is meant by 'concurrent' (jian) refers to medicine that combines one, two, or even three or four flavors. Reaching five flavors is called 'complete' (ju); therefore, there are at most four flavors. Four degrees separately have four phrases, forming twenty-four phrases. One degree to five degrees only forms six phrases. 'Correctly named complete cure' (zheng ming ju zhi). The current text does not have 'complete' (ju), but it is simply omitted. It is mentioned in the eighth volume. This is from the perspective of a practitioner of the Perfect Teaching (yuan jiao) using phenomena (shi xiang) to treat the appearance of illness. If initial practitioners of the Treasury Teaching (zang jiao), Connecting Teaching (tong jiao), and Differentiated Teaching (bie jiao) use the Four Foundations of Mindfulness (si nian chu), etc., to treat the appearance of illness, it can be inferred accordingly. What is meant by 'First Principle' (diyiyi) is simply observing the signless True Suchness (zhen ru) and the quietude of principle (jili). If speaking from the perspective of teachings (jiao), each teaching uses its corresponding truth as a method of treatment. Even practitioners of the Perfect Teaching (yuan jiao) also use the principles of the three teachings as methods of counteracting. Moreover, initial practitioners of the four teachings all need treatment on the phenomenal level (shi zhi), as mentioned earlier. If the four teachings are used to treat each other in turn, with the earlier teachings assisting the later teachings, then the six transformations of the earlier teachings correspond to the six obscurations of the later teachings, serving as counteracting transformations, etc. For example, practitioners of the Connecting Teaching (tong jiao) use the six methods of the Tripitaka Teaching (san zang), practitioners of the Differentiated Teaching (bie jiao) use the two sets of six methods from the Treasury Teaching (zang jiao) and the Connecting Teaching (tong jiao), and practitioners of the Perfect Teaching (yuan jiao) use the three sets of methods, and there are transformations, etc. For example, to treat stinginess (qian lin), one must see what is being stingy with: wealth (cai wu), body (shen ti), or life (sheng ming). What is being stingy with is different. After knowing the stinginess, one uses phenomena to treat it. Practitioners of the Differentiated Teaching (bie jiao) use two methods; this can be inferred accordingly. Practitioners of the Perfect Teaching (yuan jiao) use three methods. For example, using phenomena to treat stinginess, although stinginess seems to be broken, one clings to the three relinquishments (san she) – relinquishing wealth, body, and life – as real. It only increases birth and death, and there is no correct theory to discuss transformation and application. Then one uses emptiness (kong xing) to treat the clinging to reality. If clinging to reality is broken, one should attain correspondence with the Dharma Realm (fa jie). Breaking reality and retaining emptiness, one should transform and apply countless Buddha-dharmas (heng sha fo fa). Relinquishing body, life, and wealth, the ten realms (shi jie) are ignorant. When making this contemplation, clinging to the false as real, one can only attain what is called love-seeing great compassion (ai jian da bei). Then one should transform and apply, contemplating that body, life, and wealth are all the Dharma Realm (fa jie). The Perfect Teaching's (yuan jiao) method of contemplation can attain the name of counteracting treatment (dui zhi), and the reason is due to this. Here, there is only the situation where both the medicine and the illness transform. There is never a situation where the illness transforms but the medicine does not. There can also be a situation where the medicine transforms but the illness does not. Why? Because clinging to reality does not transform, but it also allows for the use of the later three medicines. The analogy of concurrent possession can be understood by thinking about it. Moreover, this transformation and cure begins with arising and ceasing (sheng mie) and ultimately reaches non-action (wu zuo), called gradual transformation (jian zhuan). If transforming from non-action to arising and ceasing, and...

以互轉名為不定。若第一義名為頓轉。一蔽既爾余蔽亦然。是則於一病中轉用藏教五及以三教六。成二十三度。六蔽合有一百三十八治。俱轉名對及亦名轉。各有一百三十八治。兼具等相思之可知。若見其意方了此文。于助六度下。次更總明合行式中。明其治相其事非一。於一一事皆有合行。非此可具。故指後文相攝中說。有人下欲明合行先出異解。然後破異明須合行。是故今家下文則有四種六度。初文正出異解者。顯十與六但是開合。古人不見開合之意。濫用楞伽宗教之文。彼楞伽云。二乘菩薩有二種。一者宗趣法相。謂自所證離分別相入無漏界。二者言說。謂說九部離於四句令眾生入。然彼通舉二乘菩薩所證及說。成共三乘理教之相。古師不了謂宗無說為理為大。以屬菩薩。謂教有說為事為小。以屬二乘。宗教有無具如法華維摩玄文所破。次引大經大品。以證六度攝一切法。故知六外無復余法。如前四諦但云四諦有無量相。不云四外更有餘法。何故云六但在通教。次若得下略示文意。若六若十既是開合。不應以此而判大小宗教等別。如禪下正示開合。合故即是事理合明。開之則是事理別說。又明六則通於大小。明十則唯在於大。又此十中通則通於四教。別則唯在別圓。如三藏菩薩即以伏惑為一切智。以三祇假為道

【現代漢語翻譯】現代漢語譯本以互轉名為不定。如果第一義名為頓轉，那麼一個遮蔽如此，其餘遮蔽也是如此。這樣，在一個病癥中，就可以轉用藏教的五種以及通、別、圓三教的六種，成就二十三種對治方法。六種遮蔽合起來有一百三十八種對治。都轉名為對，也名為轉，各自有一百三十八種對治。兼具等等相似之處，可以思考得知。如果理解了其中的意思，才能明白這段文字。在『助六度』之下，接下來總的說明合行的方式中，說明其對治的方面，其事情並非單一。在每一件事中都有合行，這裡無法全部列舉，所以指引後面的文字在『相攝』中說明。『有人』以下，想要說明合行，先提出不同的解釋，然後破除異解，說明必須合行。所以今家（指天臺宗）的下文則有四種六度。最初的文字正是提出不同的解釋，顯示十度與六度只是開合的關係。古人沒有理解開合的含義，濫用《楞伽經》中宗教的文字。那部《楞伽經》說，二乘（聲聞、緣覺）菩薩有兩種：一種是宗趣法相，指自己所證悟的遠離分別之相，進入無漏的境界；一種是言說，指宣說九部經典，遠離四句分別，使眾生進入。然而，那裡是通指二乘菩薩所證悟和宣說的，成就了共三乘的理和教的相貌。古時的法師不明白，認為宗沒有說為理為大，屬於菩薩；認為教有說為事為小，屬於二乘。宗教的有無，具體如《法華玄義》、《維摩經玄疏》所破斥的。接下來引用《大般涅槃經》、《大品般若經》，來證明六度攝盡一切法。所以知道六度之外沒有其餘的法。如前面的四諦，只是說四諦有無量的相，不說四諦之外還有其餘的法。為什麼說六度只在通教中？接下來『若得』以下，簡略地揭示文字的含義。無論是六度還是十度，既然是開合的關係，就不應該用這個來判斷大小、宗教等的區別。如『禪』以下，正是揭示開合的含義。合起來就是事理合明，分開就是事理分別解說。又說明六度通於大小乘，說明十度則只在于大乘。又這十度中，通則通於四教，別則只在別教和圓教。如三藏菩薩，就以伏惑為一切智，以三祇假為道。

【English Translation】 English version The name of mutual transformation is indefinite. If the first meaning is called 'sudden transformation', then if one obscuration is like this, the remaining obscurations are also like this. Thus, within one affliction, one can transform and apply the five of the Tripitaka teaching and the six of the shared, distinct, and perfect teachings, accomplishing twenty-three remedies. The six obscurations combined have one hundred and thirty-eight cures. 'All transformation' is called 'counter' and also called 'transformation', each having one hundred and thirty-eight cures. The similarities and so on can be understood through contemplation. Only by understanding the meaning can one comprehend this text. Below 'assisting the six perfections', next, generally explain the mode of combined practice, clarifying the aspects of its remedies. The matters are not singular. In each matter, there is combined practice. This cannot be fully listed here, so it refers to the later text in 'mutual inclusion' for explanation. Below 'someone', intending to explain combined practice, first presents different interpretations, then refutes the different interpretations, clarifying the need for combined practice. Therefore, the following text of the present school (referring to the Tiantai school) has four kinds of six perfections. The initial text precisely presents different interpretations, showing that the ten perfections and the six perfections are merely opening and closing. The ancients did not understand the meaning of opening and closing, and misused the religious texts of the Laṅkāvatāra Sūtra. That Laṅkāvatāra Sūtra says that there are two kinds of Two Vehicle (Śrāvaka and Pratyekabuddha) Bodhisattvas: one is the Dharma-aspect of the doctrine and practice, referring to their own realization of being apart from the aspect of discrimination and entering the unconditioned realm; the other is verbal expression, referring to expounding the nine divisions of scriptures, being apart from the four phrases of discrimination, enabling sentient beings to enter. However, that passage generally refers to the realization and exposition of the Two Vehicle Bodhisattvas, accomplishing the aspects of doctrine and principle shared by the Three Vehicles. Ancient teachers did not understand, thinking that 'doctrine without speech' is principle and great, belonging to Bodhisattvas; thinking that 'teaching with speech' is practice and small, belonging to the Two Vehicles. The presence or absence of doctrine and practice is thoroughly refuted in the Profound Meaning of the Lotus Sūtra and the Commentary on the Vimalakīrti Sūtra. Next, it quotes the Mahāparinirvāṇa Sūtra and the Large Perfection of Wisdom Sūtra to prove that the six perfections encompass all dharmas. Therefore, it is known that there are no other dharmas outside the six perfections. Like the preceding Four Noble Truths, it only says that the Four Noble Truths have limitless aspects, not saying that there are other dharmas outside the Four Noble Truths. Why is it said that the six perfections are only in the shared teaching? Next, below 'if one obtains', it briefly reveals the meaning of the text. Whether it is the six perfections or the ten perfections, since they are opening and closing, one should not use this to judge the distinctions of great and small, doctrine and practice, and so on. Like 'meditation' below, it precisely reveals the meaning of opening and closing. Combining them is the combined clarification of principle and practice; separating them is the separate explanation of principle and practice. It also clarifies that the six perfections are common to the Great and Small Vehicles, while the ten perfections are only in the Great Vehicle. Furthermore, among these ten perfections, the common ones are common to the four teachings, while the distinct ones are only in the distinct and perfect teachings. Like the Tripitaka Bodhisattva, they take subduing afflictions as all-knowing wisdom, and take the three asamkhya kalpas as the path.

種智。佛果以為一切種智。能起神通有勝愿用。故三藏菩薩亦得有十。若據未斷惑邊則般若亦無。非從空出種智不成。未得法身無愿智力。且以分地而為般若則但有六。通教菩薩從但空邊開出方便佛果種智及愿智力。以為十度。未得法身與三藏同。已斷通惑從空出假。從容進退多少不同。是則兩教或六或七或八或十。今文且約別圓義邊。開六為十。余諸增減文中未論。又存教道且兼于別。意本在圓。泥滓與愿婆羅與力方音異耳。言定守禪度者。若開禪為三則根本定守第五度名禪度也。余所開者。名力名愿。空智守于第六般若。余所開者名漚和等。漚和出假智也。阇那入中智也。亦是方音不同也。次明攝法者。正示合行故能攝法。若不達於一切諸法。皆入此之對治門中。如何對治攝一切法。初明六度攝道品者。下文廣釋。意雖可見今預通說。至文易明。何者。檀攝二覺謂除舍也。文中闕一下文具列。尸攝三謂正語業命。忍攝四。謂念根念力念覺正念。進攝八。謂四正勤進根進力進覺分正精進。禪攝八。謂四如意定根定力定覺正定。慧攝十。謂四念處慧根慧力擇覺喜覺正見正思合三十五。余有二信通三十五。一切諸法信為本故。若準婆沙以實體十一攝三十七。故婆沙中先以七覺收餘六科。余不入者。謂二信為一及正思惟一

【現代漢語翻譯】現代漢語譯本種智（Sarvajna-jnana）：佛的果位被認為具有一切種智。它能引發神通，具有殊勝的願力作用。因此，三藏（Tripitaka）菩薩也能具有十度。如果從尚未斷除迷惑的角度來看，那麼般若（Prajna）也就不存在了。不是從空性中產生，種智就無法成就。沒有獲得法身，就沒有愿智的力量。暫且以分證的階位來說，般若就只有六度。通教（通教）菩薩從但空（Shunyata）的層面開啟方便，佛果的種智以及愿智的力量，以此作為十度。在未獲得法身時，與三藏相同。已經斷除通惑，從空入假，從容進退，程度不同。這樣看來，兩教或者有六度，或者有七度，或者有八度，或者有十度。本文暫且從別教和圓教的意義出發，將六度開為十度。其餘的增減，文中沒有論述。又考慮到教道，暫且兼顧別教，本意在於圓教。泥滓（Niraya）與愿，婆羅（Para）與力，只是方言不同罷了。說到定守禪度，如果將禪開為三，那麼根本定就守護第五度，名為禪度。其餘所開的，名為力，名為愿。空智守護第六般若。其餘所開的，名為漚和（Upaya）等。漚和是出假智，阇那是入中智。這也是方言不同罷了。接下來闡明攝法。正是因為合行，所以能夠攝法。如果不通達一切諸法，都進入此對治之門，如何對治，攝一切法？首先闡明六度攝道品。下文將詳細解釋。意思雖然可以理解，現在預先通說，到正文就容易明白。什麼是檀攝二覺呢？就是指除舍。文中缺少一個，下文會具體列出。尸攝三，是指正語、正業、正命。忍攝四，是指念處、念根、念力、念覺支中的正念。進攝八，是指四正勤、精進根、精進力、精進覺支中的正精進。禪攝八，是指四如意足、定根、定力、定覺支中的正定。慧攝十，是指四念處中的慧根、慧力、擇法覺支、喜覺支、正見、正思惟，合起來是三十五道品。其餘還有二信，通於三十五道品。一切諸法以信為根本。如果按照《婆沙論》（Vibhasa）的說法，以實體十一法來攝三十七道品。所以《婆沙論》中先以七覺支收攝其餘六科。其餘沒有包含的，是指二信合為一，以及正思惟。

【English Translation】 English version Sarvajna-jnana (All-knowing wisdom): The fruit of Buddhahood is considered to possess Sarvajna-jnana. It can evoke supernormal powers and has the function of supreme vows. Therefore, the Tripitaka (Three Baskets) Bodhisattvas can also possess the ten perfections (paramitas). If viewed from the perspective of not yet having severed delusions, then Prajna (wisdom) would not exist either. Without arising from emptiness, Sarvajna-jnana cannot be achieved. Without attaining the Dharmakaya (Dharma body), there is no power of vow-wisdom. For the time being, speaking from the perspective of the stages of partial realization, Prajna would only have six perfections. The Tongjiao (Common Teaching) Bodhisattvas, from the aspect of mere emptiness (Shunyata), initiate skillful means, the Sarvajna-jnana of Buddhahood, and the power of vow-wisdom, using these as the ten perfections. Before attaining the Dharmakaya, they are the same as the Tripitaka. Having severed the common delusions, they emerge from emptiness into provisional existence, advancing and retreating with varying degrees of ease. Thus, the two teachings may have six, seven, eight, or ten perfections. This text temporarily discusses from the perspective of the Separate and Perfect Teachings, expanding the six perfections into ten. The other additions and subtractions are not discussed in the text. Furthermore, considering the teaching path, it temporarily encompasses the Separate Teaching, with the original intention being in the Perfect Teaching. Niraya (hell) and vows, Para (other shore) and power, are merely different dialects. Speaking of the perfection of meditative concentration, if meditative concentration is divided into three, then fundamental concentration guards the fifth perfection, called the perfection of meditative concentration. The others that are opened up are called power and vow. Empty wisdom guards the sixth Prajna. The others that are opened up are called Upaya (skillful means), etc. Upaya is the wisdom of emerging into provisional existence, and Dhyana is the wisdom of entering into the middle way. These are also merely different dialects. Next, explaining the gathering of dharmas. It is precisely because of combined practice that one can gather dharmas. If one does not understand that all dharmas enter into this gate of antidotes, how can one counteract and gather all dharmas? First, explaining the six perfections gathering the factors of enlightenment. The following text will explain in detail. Although the meaning can be understood, I will now give a general explanation in advance, so that it will be easier to understand in the main text. What is Dana (giving) gathering the two kinds of awakening? It refers to renunciation and relinquishment. One is missing in the text, and it will be specifically listed below. Shila (morality) gathers three, referring to right speech, right action, and right livelihood. Kshanti (patience) gathers four, referring to right mindfulness among the four foundations of mindfulness, the roots of mindfulness, the powers of mindfulness, and the limbs of enlightenment. Virya (effort) gathers eight, referring to the four right exertions, the roots of effort, the powers of effort, and right effort among the limbs of enlightenment. Dhyana (meditation) gathers eight, referring to the four bases of supernormal powers, the roots of concentration, the powers of concentration, and right concentration among the limbs of enlightenment. Prajna (wisdom) gathers ten, referring to the wisdom roots, the wisdom powers, the discriminating enlightenment factor, the joy enlightenment factor, right view, and right thought among the four foundations of mindfulness, totaling thirty-five factors of enlightenment. The remaining two are faith, which pervades the thirty-five factors of enlightenment. All dharmas take faith as their foundation. If according to the Vibhasa (Great Commentary), the thirty-seven factors of enlightenment are gathered by the eleven substantial dharmas. Therefore, in the Vibhasa, the seven limbs of enlightenment are used first to gather the remaining six categories. The remaining ones that are not included refer to the two faiths combined into one, and right thought.

。以語業命三實體但二。足成十一。俱舍唯十。以合戒支故也。言入七者。謂四念處。及慧根。力。正見。入擇法覺分。四正勤進根力及正方便方便。是進入進覺分。四如意足及定根力正定入定覺分念根力正念入念覺分。是則二十四法攝入七覺。並本七覺合三十一。並信等六合三十七。今於七中攝喜入擇攝除入舍。則合七成五。以念為忍語等為尸。擇喜屬慧除舍是檀定等是禪。二信依前以為通入。所以七覺六度義足。故今開合與論不殊。開合雖爾義與論別。今此六文義通四教各含十故。即此六度文為六段。一一段中皆有六義。初三藏文是事治正意。故文稍廣。初明事檀攝二。文相可見。若三藏下。正明事舍仍舉理以況之。雖未成理檀有事治之益。次引論徴問。舍能下答。又舍下明檀能成五。通別如文。次明圓舍中。圓是今文與事合行正意故也。復順今文正修之體。是故引文廣明其相。初正明圓舍中。言十法界色身等者。但觀三事。心冥法界則十界三事冥然自亡。正報是身依報是財。所言命者。連持為義。即諸界中各有連持。如六道中報命不同。及四聖中有慧命常住命等。即此三事在一念心三諦具足。能除三惑故名為舍。入不二邊者。只是中道不二之舍。此約最後理觀檀義。若辯合行應具事理。故下文中結偏失云。理觀

深微而不存事行。即卻舉三藏事治之相。事治文竟又復斥云。而不存理觀。即以度品六句料簡。是故當知修理觀者。重惑若起必須事助。事與理俱名為合行。是故六句正顯度品俱有事理。故有相破相修相即。人不見之只謂泛爾分別而已。若如是者何益修行。何以故下釋也。先明不二之舍。次引殃掘以證圓舍。于中初列經文。從有邊下解釋經意。言不壞者。即于百界生死之身達常住理。于慳成治復顯法身。法身既爾財命亦然。次引金剛者四句是教。依教修觀觀教即具三種般者。故實相般若資於法身。舍一切身。觀照般若資于慧命。舍一切命。四句文字資常住財。舍一切財。復以修三資于理三。故理顯時一切能捨。又文字能詮三種般若。觀照修得三種般若。實相本有三種般若。故古人云。日舍三恒未免有生。四句般若累滅道成。是故當知。四句功深三恒力劣。故知四句與捨身。豈可校其優劣耶。如此下斥偏也。初文即是互失之相。故云兩皆有過。或唯修圓觀事行全無。或專修事度圓理絕分。是故二失並闕合行。檀度既然餘五咸爾。又二失相望不無優劣。今勸並行是故俱責。言剜身等者。仍是三藏菩薩之事。報恩經云。釋迦菩薩為輪王時剜身千燈以求半偈。偈曰。夫生輒死此滅為樂。得此偈已令諸大眾讀誦書寫石壁要路。令

【現代漢語翻譯】現代漢語譯本深奧微妙以至於不執著于任何具體的行為。如果有人僅僅專注於三藏（Sūtrapiṭaka, Vinayapiṭaka, Abhidhammapiṭaka，佛教經典的總稱）的事務性處理，那麼即使事務處理完畢，仍然會被批評為『不存理觀』，即不理解其深層義理。這可以用度品（Pāramitā，波羅蜜）的六句式來分析。因此，應當明白，在修行觀法時，如果強烈的迷惑生起，必須藉助事務性的行為來輔助。事務與義理同時進行，被稱為『合行』。因此，六句式恰好表明度品同時包含事務和義理。所以存在著相互破斥、相互修補、相互融合的關係。人們不明白這一點，只認為是泛泛的分別而已。如果這樣，對修行有什麼益處呢？『何以故』以下解釋原因。首先闡明不二（Advaita，非二元性）的捨棄。其次引用鴦掘摩羅（Aṅgulimāla，一位曾殺人無數的罪犯，后被佛陀感化）的例子來證明圓滿的捨棄。其中首先列出經文，從『有邊』以下解釋經文的含義。『言不壞者』，指的是在百界生死之身中，領悟到常住的真理。通過克服慳吝來成就法身（Dharmakāya，佛的法性之身）。法身既然如此，財富和生命也是如此。其次引用金剛經的四句偈，這是教導。依據教導來修行觀法，觀法與教導同時具備三種般若（Prajñā，智慧）。因此，實相般若（Bhūtatathatā-prajñā，實相智慧）資助法身，捨棄一切身。觀照般若（Anupalabdhi-prajñā，觀照智慧）資助慧命，捨棄一切命。四句文字資助常住的財富，捨棄一切財富。進一步說，通過修行這三種般若來資助義理上的三種。所以，當義理顯現時，一切都能捨棄。而且，文字能夠詮釋三種般若，觀照能夠修得三種般若，實相本自具有三種般若。所以古人說：『即使捨棄了三恒河沙數的生命，仍然無法避免生死。』四句般若能夠消除業障，成就道業。因此，應當明白，四句偈的功德深厚，三恒河沙數的功力相對來說就顯得薄弱了。所以要知道，四句偈與捨棄身體相比，怎麼能比較它們的優劣呢？如此以下是批評偏頗的觀點。最初的文字就是相互失去的相狀，所以說『兩皆有過』。或者只修行圓頓觀法，而完全沒有事務性的行為；或者只專注於事務性的度化，而圓頓的義理完全被割裂。因此，這兩種缺失都缺乏合行。佈施度（Dānapāramitā，佈施波羅蜜）既然如此，其餘五種（戒、忍、精進、禪定、智慧）也是如此。而且，從兩種缺失相互比較來看，並非沒有優劣之分。現在勸導並行，所以同時責備這兩種缺失。『言剜身等者』，仍然是三藏菩薩的行為。報恩經中說：釋迦菩薩作為輪王時，剜身千燈來求半偈。偈語是：『夫生輒死，此滅為樂。』得到這半偈后，讓大眾讀誦、書寫在石壁和要道上，讓人們瞭解。

【English Translation】 English version Profound and subtle, to the point of not clinging to specific actions. If one only focuses on the transactional management of the Tripiṭaka (Sūtrapiṭaka, Vinayapiṭaka, Abhidhammapiṭaka, the general term for Buddhist scriptures), even if the transactional matters are completed, they will still be criticized for 'not retaining the principle of contemplation,' that is, not understanding its profound meaning. This can be analyzed using the six-sentence formula of the Pāramitā (Perfection). Therefore, it should be understood that when practicing contemplation, if strong delusion arises, it must be assisted by transactional actions. Transactional matters and principles are carried out simultaneously, which is called 'combined practice.' Therefore, the six-sentence formula precisely shows that the Pāramitā simultaneously contains transactional matters and principles. Therefore, there is a relationship of mutual destruction, mutual repair, and mutual integration. People do not understand this and only think of it as a general distinction. If so, what benefit is there to practice? The following 'Why' explains the reason. First, clarify the abandonment of non-duality (Advaita). Secondly, cite the example of Aṅgulimāla (a criminal who killed countless people and was later converted by the Buddha) to prove complete abandonment. First, the scripture is listed, and the meaning of the scripture is explained from 'the side of existence' onwards. 'What is meant by indestructible' refers to realizing the permanent truth in the body of hundreds of realms of birth and death. Overcoming stinginess achieves the Dharmakāya (the Dharma body of the Buddha). Since the Dharmakāya is like this, so are wealth and life. Secondly, the four-line verse of the Diamond Sutra is quoted, which is teaching. According to the teaching, practice contemplation, and contemplation and teaching simultaneously possess three Prajñā (wisdom). Therefore, Bhūtatathatā-prajñā (wisdom of reality) assists the Dharmakāya, abandoning all bodies. Anupalabdhi-prajñā (contemplative wisdom) assists wisdom-life, abandoning all lives. The four lines of text assist permanent wealth, abandoning all wealth. Furthermore, by practicing these three Prajñās, one assists the three in principle. Therefore, when the principle manifests, everything can be abandoned. Moreover, words can explain the three Prajñās, contemplation can cultivate the three Prajñās, and reality inherently possesses the three Prajñās. Therefore, the ancients said: 'Even if one abandons the lives of three Ganges sands, one still cannot avoid birth and death.' The four-line Prajñā can eliminate karma and achieve the path. Therefore, it should be understood that the merit of the four-line verse is profound, and the power of the three Ganges sands is relatively weak. Therefore, know that compared with abandoning the body, how can the superiority or inferiority of the four-line verse be compared? The following is a criticism of biased views. The initial text is the appearance of mutual loss, so it is said that 'both have faults.' Either one only practices the perfect and sudden contemplation, but there is no transactional behavior at all; or one only focuses on transactional transformation, and the perfect and sudden principle is completely severed. Therefore, both of these deficiencies lack combined practice. Since Dānapāramitā (Perfection of Giving) is like this, so are the other five (discipline, patience, diligence, meditation, wisdom). Moreover, from the comparison of the two deficiencies, there is no distinction between superiority and inferiority. Now, we advise to practice in parallel, so we simultaneously blame both deficiencies. 'What is meant by cutting the body, etc.' is still the behavior of the Bodhisattva of the Tripiṭaka. The Sutra of Gratitude says: When Śākyamuni Bodhisattva was a wheel-turning king, he cut his body into a thousand lamps to seek half a verse. The verse is: 'Life inevitably leads to death; this extinction is bliss.' After obtaining this half verse, he asked the public to recite and write it on stone walls and important roads, so that people could understand.

凡見者發菩提心。身燈光明亦說此偈。聞者皆悉發菩提心。其光上至忉利天上。諸天光明悉皆不現。諸天相問此光因緣。即以天眼見此輪王。以大慈悲為眾生故求於半偈剜身千燈。此光是彼身燈光明。天帝因即至菩薩所。問菩薩言。作此供養為求天帝等耶。答言。為眾生故求菩提故。天帝問曰。以何為證。答曰。若使不虛身當平復。言已其身平復如故。具如彼經廣明。亦如月光菩薩經。有王名曰智聞。剜髀肉以救病比丘。大論月光太子出血髓以救癩人。出脅肉以貿猴子。露脊骨以濟跛兔等。舍國城者。如大論中鞞施伽王為鄰國所伐。四兵垂至安然不驚。諸臣白曰。何法卻之。王曰。有法。如是至三皆云有法。賊既至已王語諸臣。汝等事主有何彼此。汝可事彼吾今去矣。乃從後門逃走而出。后王坐已即便敕云。若有能得前王者。當加重賞。后時他人先知此王為性好施。來詣王乞。不知此王棄於國城。道逢此王而復不識。遇便問曰。我聞鞞施伽王其性好施。我欲詣乞。王乃語言。汝可縛我將送新王。必得重賞。其人聞已生大恭敬。不敢諾之。王云。隨去至城汝可縛進。至已諸臣見王大哭。新王問之諸臣具答。兼從乞者亦說其事。新王下階拜為兄弟。遞知國事。救鴿飴虎捨身兼命。今明下明得相。若人下廣明失相。撫者擊也

【現代漢語翻譯】現代漢語譯本凡是見到光明的人都發起菩提心（Bodhicitta，覺悟之心）。身體的燈光也宣說這個偈頌。聽到的人都發起菩提心。那光明向上到達忉利天（Trāyastriṃśa，三十三天）上。諸天的光明都不能顯現。諸天互相詢問這光明的因緣。就用天眼看見這位輪王（cakravartin，統治世界的理想君主），因為大慈悲心爲了眾生的緣故，求半個偈頌而剜出身上的千盞燈。這光明就是他身體的燈的光明。天帝釋提桓因（Śakra Devānām Indra，忉利天主）因此來到菩薩（bodhisattva，有情眾生為求無上菩提所發之心）所在的地方，問菩薩說：『作這樣的供養是爲了求天帝等等的果報嗎？』回答說：『爲了眾生的緣故，爲了求菩提的緣故。』天帝問：『用什麼作為證據呢？』回答說：『如果我說的不虛假，我的身體應當平復如初。』說完，他的身體就平復如初了。詳細的情況如那部經中廣為說明。也如《月光菩薩經》。有位國王名叫智聞，剜下大腿上的肉來救治生病的比丘（bhikṣu，出家男子）。《大智度論》中說月光太子（Candraprabha Kumāra）出血髓來救治麻風病人，割下肋旁的肉來換猴子，露出脊骨來救濟跛腳的兔子等等。捨棄國城的事，如《大智度論》中鞞施伽王（Viśakha）被鄰國攻打，四面軍隊將要到達，他卻安然不驚。諸位大臣稟告說：『用什麼方法可以退敵呢？』國王說：『有方法。』這樣說了三次，都說有方法。賊寇已經到達，國王告訴諸位大臣：『你們侍奉君主，有什麼彼此的分別呢？你們可以侍奉他們，我現在要離開了。』於是從後門逃走而出。後來的國王坐上王位后，就下令說：『如果有人能捉到前任國王，當給予重賞。』後來有個人事先知道這位國王天性好施，前來拜訪國王乞討。不知道這位國王已經捨棄了國城。在路上遇到這位國王卻不認識。就問他說：『我聽說鞞施伽王天性好施，我想要去拜訪他乞討。』國王就說：『你可以綁著我送給新國王，一定可以得到重賞。』那個人聽了，生起極大的恭敬心，不敢答應。國王說：『隨著我到城裡，你就可以綁著我進城。』到達后，諸位大臣見到國王，都大哭起來。新國王問他們，諸位大臣都詳細地回答。連同乞討的人也說了這件事。新國王走下臺階，拜他為兄弟，輪流治理國家。救鴿子喂老鷹，捨身兼捨命。現在說明下明得相，如果人下，廣明失相。撫摸就是擊打。

【English Translation】 English version All who see the light generate Bodhicitta (Bodhicitta, the mind of enlightenment). The light of the body also speaks this verse. All who hear it generate Bodhicitta. That light ascends to the Trāyastriṃśa Heaven (Trāyastriṃśa, the Heaven of Thirty-Three). The lights of the devas (devas, deities) all disappear. The devas ask each other about the cause of this light. They see with their divine eyes this Cakravartin (cakravartin, the ideal universal ruler), who, out of great compassion for sentient beings, seeks half a verse and carves out a thousand lamps from his body. This light is the light of his body's lamps. Śakra Devānām Indra (Śakra Devānām Indra, the lord of Trāyastriṃśa) then goes to the Bodhisattva (bodhisattva, a being who seeks enlightenment) and asks, 'Do you make this offering to seek the reward of becoming a deva, etc.?' He replies, 'For the sake of sentient beings, for the sake of seeking Bodhi.' The deva asks, 'What is the proof?' He replies, 'If what I say is not false, my body should be restored to its original state.' As soon as he speaks, his body is restored to its original state. The details are explained extensively in that sutra. It is also like the Moonlight Bodhisattva Sutra. There was a king named Zhi Wen, who cut flesh from his thigh to save a sick bhikṣu (bhikṣu, ordained monk). The Mahāprajñāpāramitāśāstra says that Prince Candraprabha (Candraprabha Kumāra) gave blood and marrow to save lepers, cut flesh from his ribs to trade for monkeys, and exposed his spine to help lame rabbits, etc. As for abandoning the kingdom and city, as in the Mahāprajñāpāramitāśāstra, King Viśakha (Viśakha) was attacked by a neighboring country, and the four armies were about to arrive, but he was calm and not alarmed. The ministers reported, 'What method can be used to repel the enemy?' The king said, 'There is a method.' He said this three times, always saying there was a method. When the bandits arrived, the king told the ministers, 'What difference is there between serving one lord or another? You can serve them, I am leaving now.' So he fled out the back door. After the new king took the throne, he ordered, 'If anyone can capture the former king, they will be heavily rewarded.' Later, someone who knew that this king was by nature generous came to visit the king to beg. He did not know that this king had abandoned the kingdom and city. He met this king on the road but did not recognize him. He asked, 'I heard that King Viśakha is by nature generous, I want to visit him to beg.' The king said, 'You can tie me up and send me to the new king, you will surely get a heavy reward.' When that person heard this, he felt great respect and did not dare to agree. The king said, 'Follow me to the city, you can tie me up and take me in.' When they arrived, the ministers saw the king and cried loudly. The new king asked them, and the ministers answered in detail. Even the beggar told the story. The new king stepped down from the throne and bowed to him as a brother, taking turns governing the country. Saving the dove to feed the hawk, sacrificing body and life. Now explaining that understanding the lower is to gain the appearance, if a person goes down, broadly understanding loses the appearance. Stroking is striking.

。臆謂胸臆。循心自責知行不周。保護下不能捨財。辭憚下不能捨身。貪惜下不能捨命。觸事下總結無三。今于道場等者。立行請加。自行教他等者。大論五十六云。菩薩摩訶薩自不殺生。乃至種智。教人不殺讚歎不殺法。亦歡喜不殺者。乃至種智。是菩薩愛佛法。知身口意無常故。不說無益之語。以令善法得增益故。令諸煩惱不能覆心。行者作是行時。結使雖起智慧思惟不令覆心。若恣結使失於今世後世善財。妨于佛道。設使心起不令口起。設若口起不令身起。設使身起不令作大罪如凡夫人。是菩薩雖復卑陋鄙賤。以行勝法得在勝人數中。是人深樂功德故。能行四種勝行。二乘不能具足四種。以不深樂佛法故也。是菩薩自既不殺以慈悲故。教人不殺。慈悲是一切賢聖善法。故須讚歎。菩薩常欲令人得樂故。見他不殺心生歡喜讚歎。乃至種智亦復如是。若不自行何能利他。若不利他何能成就一切眾生。若不成就一切何能凈佛國土。何以故。眾生凈故世界即凈。又八十八云。此四種行是菩薩摩訶薩初心之要。不可不識。何以故。此四不具。不名菩薩摩訶薩故。何者。或能自行不能化他等(云云)。四法互動為句廣辯互相。始從不殺不盜乃至種智。以不具故不成極果。心若真實等者蒙加得益。能感乃至思益等者。彼經佛放

【現代漢語翻譯】現代漢語譯本：『臆謂胸臆』是指主觀臆測。『循心自責知行不周』是指反省自己的行為與認知不一致。『保護下不能捨財』是指在保護心態下不願佈施財物。『辭憚下不能捨身』是指在推辭和畏懼下不願獻出自身。『貪惜下不能捨命』是指在貪婪和吝惜下不願捨棄生命。『觸事下總結無三』是指在面對各種事情時，總結起來就是缺乏佈施財物、獻出自身和捨棄生命的意願。現在在道場等地方，立下誓願請求加持。『自行教他等者』，根據《大智度論》第五十六卷所說：菩薩摩訶薩自己不殺生，乃至獲得一切種智（sarvajñāna，佛陀的智慧），教導他人不殺生，讚歎不殺生的行為，也歡喜不殺生的人，乃至獲得一切種智。這是因為菩薩熱愛佛法，知道身口意都是無常的，所以不說沒有益處的話，爲了使善法得以增長，使各種煩惱不能覆蓋內心。修行者在進行這些行為時，即使煩惱生起，也能用智慧思惟而不讓煩惱覆蓋內心。如果放縱煩惱，就會失去今生和來世的善報，妨礙成佛之道。即使心中生起惡念，也不讓它從口中說出；即使從口中說出，也不讓它付諸行動；即使付諸行動，也不讓它犯下像凡夫那樣的大罪。這樣的菩薩即使地位卑微低下，也能憑藉殊勝的行為在殊勝的人群中。這樣的人因為深深喜愛功德，所以能夠實行四種殊勝的行為。二乘（聲聞乘和緣覺乘）不能完全具備這四種行為，因為他們不深深喜愛佛法。這樣的菩薩自己不殺生，因為慈悲的緣故，也教導他人不殺生。慈悲是一切賢聖善法的根本，所以需要讚歎。菩薩常常希望使他人得到快樂，所以看到他人不殺生，心中就生起歡喜並加以讚歎，乃至獲得一切種智也是如此。如果不身體力行，怎麼能利益他人？如果不利益他人，怎麼能成就一切眾生？如果不成就一切眾生，怎麼能清凈佛國土？為什麼呢？因為眾生清凈，世界也就清凈。另外，《大智度論》第八十八卷說，這四種行為是菩薩摩訶薩初心最重要的，不可不認識。為什麼呢？因為不具備這四種行為，就不能稱為菩薩摩訶薩。哪四種呢？或者能夠自己實行卻不能教化他人等等（此處省略）。這四種法互動使用，廣泛地闡述互相之間的關係，從不殺生、不偷盜乃至獲得一切種智。因為不具備這些，就不能成就最高的果位。『心若真實等者蒙加得益』是指如果內心真實，就能蒙受加持而得到利益。『能感乃至思益等者』是指能夠感應乃至思益等利益。彼經中佛陀放光……

【English Translation】 English version: 'Presuming with one's own mind' refers to subjective speculation. 'Self-reproach for incomplete knowledge and action' refers to reflecting on the inconsistency between one's actions and understanding. 'Unable to give up wealth under protection' refers to being unwilling to donate wealth due to a protective mindset. 'Unable to give up the body under excuse and fear' refers to being unwilling to dedicate oneself due to excuses and fear. 'Unable to give up life under greed and miserliness' refers to being unwilling to relinquish life due to greed and stinginess. 'Summarizing the lack of three in all matters' refers to the lack of willingness to give up wealth, dedicate oneself, and relinquish life when facing various situations. Now, in places like the Bodhimanda (道場, place of enlightenment), vows are made to request blessings. 'Those who practice themselves and teach others, etc.,' according to the Mahāprajñāpāramitāśāstra (大智度論, Great Treatise on the Perfection of Wisdom) Volume 56: A Bodhisattva-Mahāsattva (菩薩摩訶薩, great being of enlightenment) does not kill living beings, up to the attainment of Sarvajñāna (一切種智, all-knowing wisdom of a Buddha), teaches others not to kill, praises the act of not killing, and rejoices in those who do not kill, up to the attainment of Sarvajñāna. This is because the Bodhisattva loves the Buddha-dharma, knows that body, speech, and mind are impermanent, so they do not speak useless words, in order to increase good dharmas, and prevent various afflictions from covering the mind. When a practitioner performs these actions, even if afflictions arise, they can use wisdom to contemplate and not allow the afflictions to cover the mind. If one indulges in afflictions, one will lose the good rewards of this life and the next, hindering the path to Buddhahood. Even if evil thoughts arise in the mind, do not let them be spoken from the mouth; even if they are spoken from the mouth, do not let them be put into action; even if they are put into action, do not let them commit great sins like ordinary people. Such a Bodhisattva, even if their status is humble and lowly, can be among the superior people by virtue of their superior actions. Such a person, because they deeply love merit, can practice the four superior actions. The Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) cannot fully possess these four actions because they do not deeply love the Buddha-dharma. Such a Bodhisattva does not kill themselves, and because of compassion, they also teach others not to kill. Compassion is the root of all virtuous and holy dharmas, so it needs to be praised. The Bodhisattva always hopes to bring happiness to others, so when they see others not killing, they rejoice in their hearts and praise them, and so on up to the attainment of Sarvajñāna. If one does not practice oneself, how can one benefit others? If one does not benefit others, how can one accomplish all sentient beings? If one does not accomplish all sentient beings, how can one purify the Buddha-land? Why? Because when sentient beings are pure, the world is also pure. Furthermore, the Mahāprajñāpāramitāśāstra Volume 88 says that these four actions are the most important for the initial aspiration of a Bodhisattva-Mahāsattva and must be recognized. Why? Because without these four actions, one cannot be called a Bodhisattva-Mahāsattva. Which four? Either one can practice oneself but cannot teach others, etc. (omitted here). These four dharmas are used interactively, extensively explaining the relationship between each other, from not killing, not stealing, up to the attainment of Sarvajñāna. Because one does not possess these, one cannot achieve the highest fruit. 'If the mind is true, etc., one will receive blessings and benefit' means that if the mind is true, one will receive blessings and gain benefits. 'Able to sense and even think of benefits, etc.' refers to being able to sense and even think of benefits. In that sutra, the Buddha emits light...

一切法光。今文且引六文以證六度。經云。又如來光名曰能捨。佛以此光能破眾生慳貪之心。能令行施。又如來光名無悔熱。佛以此光能破眾生破戒之心。令持禁戒。又如來光名曰安和。佛以此光能破眾生瞋恚之心令行忍辱。又如來光名曰勤修。佛以此光能破眾生懈怠之心令行精進。又如來光名曰一心。佛以此光能破眾生妄念之心令行禪定。又如來光名曰能解。佛以此光能破眾生愚癡之心令行智慧。乃至四儀一切諸法亦復如是。下諸文中不復更引。以蒙光故。至一一須釋出之者。既蒙光已隨其宿緣及現加行。得與四種行相相應。文中語略但云舍若遺芥。而不委明觀行淺深。故令後人一一釋出四種檀相。以對四教。令蒙益者識益知加。若以釋之。應云若與三藏檀舍相應。能捨事中身命財也。與通相應知三事空。與別相應達施諸法。與圓相應見施法界。過現和合與四相應。檀度既然餘五亦爾。能畢竟下明理具事成。若無因緣等者。我此身等無益物緣。權寄臭軀以進己道。忽若於他有微利益。舍此身等猶如草芥。俗中尚能殺身成仁。豈出世高士而迷臭軀。是為等者。總結得益正助行成。以斥不成。正智如火陰境如炷事度如油。火若不明炷則不焦。乃由事行油竭故也以油竭故。無明大暗何由可滅。若如上去次明尸度攝三。初明

【現代漢語翻譯】現代漢語譯本：一切法的光明。現在且引用六種光明來證明六度（paramita，到達彼岸的方法）。經中說：『又如來的光明名為能捨（giving）。佛用這種光明能破除眾生的慳吝貪婪之心，能使眾生樂於佈施。』『又如來的光明名為無悔熱（without remorse）。佛用這種光明能破除眾生毀犯戒律之心，使眾生能夠持守戒律。』『又如來的光明名為安和（peaceful）。佛用這種光明能破除眾生的嗔恚之心，使眾生能夠實行忍辱。』『又如來的光明名為勤修（diligent practice）。佛用這種光明能破除眾生的懈怠之心，使眾生能夠實行精進。』『又如來的光明名為一心（one-pointedness）。佛用這種光明能破除眾生的妄念之心，使眾生能夠實行禪定。』『又如來的光明名為能解（understanding）。佛用這種光明能破除眾生的愚癡之心，使眾生能夠實行智慧。』乃至四威儀（行、住、坐、臥）一切諸法也是這樣。下面的經文中不再一一引用，因為都蒙受佛光照耀的緣故。至於一一需要解釋說明的，既然蒙受佛光，就隨著各自的宿世因緣以及現在的努力修行，得到與四種行相相應的果報。經文中語句簡略，只說『舍若遺芥（捨棄就像丟棄草芥一樣）』，沒有詳細說明觀行的深淺，所以讓後人一一解釋說明四種佈施的相，來對應天臺宗的四教（藏、通、別、圓），使蒙受利益的人明白利益的增加。如果用天臺四教來解釋，應該說：如果與三藏教的佈施相應，就能捨棄事相中的身命財；與通教相應，就能了知身、命、財三事皆空；與別教相應，就能通達佈施諸法的道理；與圓教相應，就能見到佈施的法界。過去、現在和合，就與四教相應。佈施度是這樣，其餘五度（持戒、忍辱、精進、禪定、智慧）也是如此。『能畢竟』以下說明理具事成。『若無因緣等者』，我的這個身體等沒有利益眾生的因緣，暫時寄託這個臭皮囊來增進自己的道業，忽然對他人有微小的利益，捨棄這個身體等就像丟棄草芥一樣。世俗中尚且能殺身成仁，難道出世的高士反而迷戀這個臭皮囊嗎？『是為等者』，總結得到利益，正行和助行都成就，用來斥責不能成就的人。正智就像火，陰境就像燈芯，事度就像油。火如果不亮，燈芯就不會燒焦，這是因為事行（油）耗盡的緣故。因為油耗盡的緣故，無明大暗怎麼能夠滅除？如果像上面那樣，接下來依次說明尸羅度（持戒）攝三（攝律儀戒、攝善法戒、饒益有情戒）。首先說明攝律儀戒。

【English Translation】 English version: The light of all dharmas. Now, let's cite six lights to prove the Six Perfections (paramita, the way to the other shore). The sutra says: 'Moreover, the light of the Tathagata is called Giving (dana). With this light, the Buddha can break the stinginess and greed in sentient beings' minds, enabling them to practice generosity.' 'Moreover, the light of the Tathagata is called Without Remorse (avipratisara). With this light, the Buddha can break the minds of sentient beings that violate precepts, enabling them to uphold the precepts.' 'Moreover, the light of the Tathagata is called Peaceful (kshanti). With this light, the Buddha can break the anger in sentient beings' minds, enabling them to practice patience.' 'Moreover, the light of the Tathagata is called Diligent Practice (virya). With this light, the Buddha can break the laziness in sentient beings' minds, enabling them to practice diligence.' 'Moreover, the light of the Tathagata is called One-Pointedness (dhyana). With this light, the Buddha can break the deluded thoughts in sentient beings' minds, enabling them to practice meditation.' 'Moreover, the light of the Tathagata is called Understanding (prajna). With this light, the Buddha can break the ignorance in sentient beings' minds, enabling them to practice wisdom.' Even the four dignities (walking, standing, sitting, and lying down) and all dharmas are like this. The following sutras will not be cited one by one, because they are all illuminated by the Buddha's light. As for those that need to be explained one by one, since they have received the Buddha's light, they will receive corresponding results according to their past karma and present efforts in practice. The words in the sutra are brief, only saying 'Giving like discarding straw' (dana as easy as discarding straw), without explaining the depth of contemplation and practice in detail. Therefore, later generations are asked to explain the four aspects of giving one by one, corresponding to the Four Teachings (Tripitaka, Common, Distinct, and Perfect) of the Tiantai school, so that those who benefit can understand the increase of benefits. If we explain it with the Four Teachings of Tiantai, we should say: If it corresponds to the giving of the Tripitaka Teaching, one can give up one's body, life, and wealth in phenomena; if it corresponds to the Common Teaching, one can know that the body, life, and wealth are all empty; if it corresponds to the Distinct Teaching, one can understand the principle of giving all dharmas; if it corresponds to the Perfect Teaching, one can see the Dharmadhatu of giving. The past and present are combined, corresponding to the Four Teachings. The Perfection of Giving is like this, and so are the other five perfections (morality, patience, diligence, meditation, and wisdom). 'Can ultimately' below explains that the principle is complete and the practice is accomplished. 'If there is no cause and condition, etc.', my body, etc., has no cause and condition to benefit sentient beings. Temporarily entrusting this stinking skin to improve my own path, suddenly there is a slight benefit to others, discarding this body, etc., is like discarding straw. Even in the secular world, one can sacrifice oneself to achieve benevolence, how can an eminent person who transcends the world be infatuated with this stinking skin? 'Is equal to' summarizes the benefits gained, both the main practice and the auxiliary practice are accomplished, used to rebuke those who cannot achieve it. Right wisdom is like fire, the realm of the skandhas is like a wick, and the perfection of practice is like oil. If the fire is not bright, the wick will not be charred, because the practice (oil) is exhausted. Because the oil is exhausted, how can the great darkness of ignorance be extinguished? If it is like the above, then the next step is to explain the Perfection of Morality (sila) which encompasses the three (the precepts of restraining from evil, the precepts of cultivating good, and the precepts of benefiting sentient beings). First, explain the precepts of restraining from evil.

攝法列教斥失。如文。請加中雲瑕玷者。瑕玉病也。玷玉缺也。毀重如玷破輕如瑕。毒龍等者。大論十三云。如釋迦菩薩本身曾為大力菩薩毒龍。若觸嗅視。弱者便死強者氣噓乃死。此龍曾受一日一夜戒。入靜林中獨坐思惟。坐久疲怠而便臥睡。龍法若睡形狀如蛇。文章七寶。獵者見之便驚走曰。如此希有難得之皮。若上大王不亦宜乎。以杖按頭以刀剝皮。龍自思惟。我力如意傾覆此國猶如反掌。此之小人豈能困我。我今持戒不計此身。當從佛語。於是自忍眠目不視閉氣絕息。憐愍此人。一心受剝不生悔意。既失皮已赤肉在地。時為日炙宛轉土中。欲趣大水。見諸蟲蟻唼食其身。為護戒故復不敢動。自思言。我今此身以施諸蟲蟻。為佛道故今以肉施用充其命。后成佛時當以法施以益其心。如是誓已身乾命絕。即生第二忉利天上。獵師者調達六師等是。諸小蟲輩今初轉法輪八萬諸天得道者是須陀等者是大論中名。仁王名為普明王。經云。為班足王而捉將去。從其乞愿。一日行施。飯食沙門頂禮三寶。班足許已還國依七佛法請百法師。一日二時講仁王般若。第一法師為王說偈云。

劫燒終訖　　乾坤洞然　　須彌巨海　都為灰飏　　天龍福盡　　于中彫喪　二儀尚爾　　國有何常(一)　　神識無主　假乘四蛇

【現代漢語翻譯】現代漢語譯本：『攝法列教斥失』，如文所示。請加上『中雲瑕玷者』。『瑕』是玉的毛病，『玷』是玉的缺損。毀壞嚴重如『玷』，破壞輕微如『瑕』。『毒龍等者』，《大智度論》第十三卷說：『如釋迦菩薩本身曾為大力菩薩毒龍。若觸、嗅、視，弱者便死，強者氣噓乃死。』此龍曾受一日一夜戒，入靜林中獨坐思惟。坐久疲怠而便臥睡。龍法若睡形狀如蛇，文章七寶。獵者見之便驚走曰：『如此希有難得之皮，若上大王不亦宜乎？』以杖按頭，以刀剝皮。龍自思惟：『我力如意傾覆此國猶如反掌。此之小人豈能困我？我今持戒不計此身，當從佛語。』於是自忍眠目不視，閉氣絕息，憐愍此人，一心受剝不生悔意。既失皮已，赤肉在地，時為日炙，宛轉土中，欲趣大水。見諸蟲蟻唼食其身，為護戒故復不敢動。自思言：『我今此身以施諸蟲蟻，為佛道故今以肉施用充其命。后成佛時當以法施以益其心。』如是誓已，身乾命絕，即生第二忉利天（Trayastrimsa Heaven）。獵師者調達（Devadatta）六師等是。諸小蟲輩今初轉法輪八萬諸天得道者是須陀洹（Srotapanna）等者是大論中名。仁王名為普明王。經云：『為班足王（Kalmashapada）而捉將去，從其乞愿，一日行施，飯食沙門（Sramana）頂禮三寶。』班足許已還國依七佛法請百法師。一日二時講仁王般若。第一法師為王說偈云：

『劫燒終訖，乾坤洞然，須彌（Sumeru）巨海，都為灰飏，天龍福盡，于中彫喪，二儀尚爾，國有何常(一)，神識無主，假乘四蛇』

【English Translation】 English version: 'Taking the Dharma and listing the teachings is a loss.' As the text says. Please add 'those with flaws and blemishes in the jade.' 'Flaw' is a defect in jade, and 'blemish' is a crack in jade. Severe damage is like a 'blemish,' and minor damage is like a 'flaw.' 'Poisonous dragons, etc.' The thirteenth volume of the Mahaprajnaparamita Shastra says: 'For example, Shakyamuni Bodhisattva himself was once a powerful Bodhisattva poisonous dragon. If touched, smelled, or looked at, the weak would die, and the strong would die from its breath.' This dragon had taken the one-day and one-night precept and entered a quiet forest to sit and contemplate. After sitting for a long time, it became tired and fell asleep. The dragon's form when asleep is like a snake, adorned with patterns of seven treasures. A hunter saw it and ran away in fright, saying, 'Such a rare and precious skin! If presented to the great king, wouldn't it be fitting?' He pressed its head with a staff and peeled off its skin with a knife. The dragon thought to itself, 'My power is such that I could overturn this country like flipping my hand. How could these petty people harm me? But now I am upholding the precepts and not valuing this body. I should follow the Buddha's words.' So it endured, closing its eyes and not looking, holding its breath, and feeling compassion for this person, single-mindedly enduring the skinning without any regret. After losing its skin, its red flesh was on the ground, exposed to the sun, writhing in the dirt, wanting to go to the great water. Seeing various insects and ants eating its body, it dared not move to protect the precepts. It thought to itself, 'I now give this body to these insects and ants. For the sake of the Buddha's path, I now give my flesh to nourish their lives. When I become a Buddha in the future, I will give the Dharma to benefit their minds.' After making this vow, its body dried up and its life ended, and it was immediately reborn in the second Trayastrimsa Heaven. The hunter is like Devadatta and the six heretical teachers. The various small insects are like the eighty thousand gods who attained enlightenment when the Dharma wheel was first turned, and the Srotapannas are mentioned in the Mahaprajnaparamita Shastra. The Benevolent King is named King Puming. The sutra says, 'He was captured by King Kalmashapada, from whom he begged for a wish: to perform charity for one day, to feed the Sramanas, and to prostrate to the Three Jewels.' Kalmashapada agreed and returned to the country, following the Dharma of the Seven Buddhas and inviting a hundred Dharma masters. They lectured on the Benevolent King Prajna twice a day. The first Dharma master spoke the following verse to the king:

'When the kalpa ends in fire, the universe is ablaze, Mount Sumeru and the great oceans are reduced to ashes, the blessings of gods and dragons are exhausted, and they perish within. Even the two realms are like this, so what is permanent in a kingdom? (1) The spirit is without a master, temporarily riding the four snakes.'

無明保養　　以為樂車　神無常主　　形無常家　　形神尚離　豈有國耶(二)　　有本自無　　因緣成諸　盛者必衰　　實者必虛　　眾生蠢蠢　都如幻居　　三界皆爾　　國土亦如(三) 　生老病死　　輪轉無際　　事與願違　憂悲為害　　欲深禍重　　瘡疣無外　三界皆爾　　國有何賴(四)

偈意皆悉勸王捨身及國土等。大論中雲。爾時法師說此偈已。王還至天羅國班足王所。于大眾中告九百九十九王言。就死時至。人各誦過去七佛仁王經偈。諸王皆誦。班足聞已問諸王言。為誦何等。普明以偈而答班足。班足聞已得空平等三昧。諸王同證。班足因茲而放諸王。心誠下蒙加護益。二世罪者。謂過現罪。亦應一一釋出四尸羅相。三藏可知。凡通教中雲非持非犯者。不見持相故曰非持。持相尚無犯相本滅。故大論云。若見持戒人喜見破戒者瞋。如是持戒名罪因緣。亡持犯相方名不見。故尸文后云與理觀正業等相應者。事中正業即是事尸。此尸若與圓理相應。方名具足。別圓二尸例檀可見。此後四度結文不同。忍度文后但云相應。不云一一釋出者但是文略。故進度文后即具列生生等四。禪度文后但云得與四觀相應。數存義略。是故重引大論五門禪相。于門門之後具云四種。般若文末列四倒

【現代漢語翻譯】現代漢語譯本以無明（avidyā，對事物真相的無知）來保養身體，就像用錯誤的燃料來驅動車輛，最終只會導致損壞。精神沒有永恒的主人，肉體也沒有常駐的家。形體和精神尚且會分離，更何況是國家呢？（二）原本什麼都沒有，因緣和合才產生各種事物。鼎盛的必然衰敗，真實的必然空虛。眾生愚昧無知，如同生活在幻境中。三界（欲界、色界、無色界）都是如此，國土也一樣。（三）生、老、病、死，像車輪一樣無休止地旋轉。事與願違，憂愁和悲傷帶來傷害。慾望越深，災禍越重，如同全身佈滿瘡痍，無處不在。三界都是如此，國家又能依賴什麼呢？（四）

這些偈語都是勸誡國王捨棄身體和國土等。《大智度論》中說：當時法師說完這些偈語后，國王回到天羅國班足王（Kalmāṣapāda）那裡，在大眾中告訴九百九十九位國王說：『死亡的時間到了，大家各自誦讀過去七佛仁王經的偈語。』諸王都誦讀起來。班足王聽到后問諸王說：『你們在誦讀什麼？』普明（Puming）用偈語回答了班足王。班足王聽后，證得了空平等三昧（Śūnyatā-samatā-samādhi）。諸王一同證悟。班足王因此釋放了諸王。心誠懇下蒙受加護的益處。二世罪是指過去和現在的罪業。也應該一一解釋四種尸羅（Śīla，戒律）的相狀，這在三藏（Tripiṭaka，佛教經、律、論三藏）中可以瞭解。凡是通教（通於聲聞、緣覺、菩薩三乘的教法）中說『非持非犯』，是因為不見持戒的相狀，所以說『非持』。持戒的相狀尚且沒有，犯戒的相狀本來就已滅除。所以《大智度論》說：『如果見到持戒的人就歡喜，見到破戒的人就嗔恨，這樣的持戒是罪惡的因緣。』只有捨棄持戒和犯戒的相狀，才叫做『不見』。所以尸羅的經文後面說『與理觀正業等相應』。事中的正業就是事尸羅。這個尸羅如果與圓融的道理相應，才叫做具足。別教和圓教的兩種尸羅，可以參照佈施（檀那，Dāna）度來理解。此後的四度（佈施、持戒、忍辱、精進）的結文不同。忍辱度（忍辱，Kṣānti）的經文後面只說『相應』，沒有說『一一解釋』，這只是因為文辭簡略。所以精進度（精進，Vīrya）的經文後面就詳細列出了生生等四種。禪度（禪那，Dhyāna）的經文後面只說『得與四觀相應』，數字保留而意義簡略。因此再次引用《大智度論》的五門禪相，在每一門之後都詳細說明了四種。般若（般若，Prajñā）的經文末尾列出了四倒（顛倒，Viparyāsa）。

【English Translation】 English version Nurturing ignorance is like fueling a vehicle with the wrong fuel, ultimately leading to damage. The spirit has no permanent master, and the body has no constant home. If the body and spirit can separate, what about a kingdom? (2) Originally, there was nothing; conditions coming together create all things. What flourishes must decline, and what is real must become empty. Sentient beings are ignorant, living as if in an illusion. The three realms (desire realm, form realm, formless realm) are all like this, and so is a kingdom. (3) Birth, old age, sickness, and death revolve endlessly like a wheel. Things go against our wishes, and sorrow and grief bring harm. The deeper the desire, the greater the disaster, like being covered in sores, everywhere. The three realms are all like this, what can a kingdom rely on? (4)

These verses all advise the king to relinquish his body and kingdom, etc. In the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom), it says: 'At that time, after the Dharma master spoke these verses, the king returned to Kalmāṣapāda's (斑足王) kingdom of Tianluo (天羅國) and told the nine hundred and ninety-nine kings in the assembly: 'The time of death has arrived; everyone should recite the verses from the Benevolent King Sutra of the Seven Past Buddhas (過去七佛仁王經).' All the kings recited. Kalmāṣapāda, upon hearing this, asked the kings: 'What are you reciting?' Puming (普明) answered Kalmāṣapāda with a verse. Upon hearing this, Kalmāṣapāda attained the Śūnyatā-samatā-samādhi (空平等三昧, Samadhi of emptiness and equality). The kings all attained enlightenment together. Because of this, Kalmāṣapāda released the kings. The benefit of sincere faith is receiving protection from above. The sins of the two existences refer to past and present sins. The characteristics of the four Śīlas (尸羅, precepts) should also be explained one by one, which can be understood in the Tripiṭaka (三藏, three baskets of Buddhist scriptures). Generally, in the Common Teaching (通教, teachings common to the three vehicles of Śrāvakas, Pratyekabuddhas, and Bodhisattvas), it is said 'neither holding nor violating' because the characteristic of holding precepts is not seen, hence 'neither holding.' If the characteristic of holding precepts does not exist, then the characteristic of violating precepts is originally extinguished. Therefore, the Mahāprajñāpāramitāśāstra says: 'If one rejoices upon seeing those who uphold the precepts and becomes angry upon seeing those who break the precepts, such upholding of precepts is a cause of sin.' Only by abandoning the characteristics of holding and violating precepts is it called 'not seeing.' Therefore, the text on Śīla later says 'corresponding to right action based on rational contemplation, etc.' Right action in practice is the Śīla in practice. If this Śīla corresponds to the perfect principle, then it is called complete. The two Śīlas of the Distinct Teaching and the Perfect Teaching can be understood by referring to the Dāna (檀那, giving) perfection. The concluding texts of the four perfections (giving, morality, patience, effort) that follow are different. The text after the Kṣānti (忍辱, patience) perfection only says 'corresponding,' without saying 'explaining one by one,' which is only because the text is abbreviated. Therefore, the text after the Vīrya (精進, effort) perfection lists the four kinds of birth, etc., in detail. The text after the Dhyāna (禪那, meditation) perfection only says 'attaining correspondence with the four contemplations,' with the number retained and the meaning abbreviated. Therefore, the five gates of Dhyāna from the Mahāprajñāpāramitāśāstra are quoted again, with the four kinds explained in detail after each gate. The end of the Prajñā (般若, wisdom) text lists the four Viparyāsas (顛倒, inversions).

者。且出三藏三乘故也。後文即具列云四種十慧。雖互存沒須知一準。又施戒中直明度相。不明蔽相。忍中先委明蔽次方明度。進中略示蔽相。禪中具列。隨文逐要故此不同。若釋義者。應須一一具存蔽度及四種相。結得益相如文。下分文大同。次釋忍者。即以四忍為四教者。諸經論中明五忍義多約別教。以別教中。豎具四義。今借義用且除信忍。即以餘四用對四教。但依于義而不依語。又以忍為名但在菩薩。此意唯在大乘故也。三藏不斷故宜名伏。通在衍初。扶順於理。故宜名順。別教後心亦破無明。宜名無生。圓理本寂宜名寂滅。次斥失中但出瞋相。而但有理解無事忍故。事瞋具如第二卷釋。言屑屑者不安之相。亦云瑣瑣小陋貌也。郭璞云。往來貌也。亦碎貌也。即小瞋也。隆者高也。爾雅云。宛中隆。郭璞云。山中央高也。謂瞋起時如高可見。既知下立行請加。一切行中瞋害尤甚。故忍最難。大論云。如天帝問佛。若行忍者。唯有一事最不可耐。小人輕慢謂為怖畏。故不應忍。佛言。若以小人輕慢謂為怖畏。欲不忍者。不忍之罪甚於此也。何以故。不忍之人賢聖善人之所輕慢。忍辱之人而為小人之所輕慢。二輕之中寧取何輕。故知寧為小人之所輕。不為賢聖之所賤。何以故。無智之人輕於不可輕。賢聖之人賤于

【現代漢語翻譯】現代漢語譯本：這是因為其中包含了三藏（Tripitaka，佛教經典的總稱）和三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的教義。後面的文字會詳細列出四種十慧。雖然它們之間有所側重，但要知道它們遵循同一標準。另外，在佈施和持戒中，只明確說明了度（Pāramitā，到彼岸）的方面，而沒有說明蔽（障礙）的方面。在忍辱中，先詳細說明了蔽的方面，然後才說明度的方面。在精進中，略微展示了蔽的方面。在禪定中，則詳細列出了蔽的方面。這是因為根據經文的需要而有所不同。如果解釋這些含義，應該一一具備蔽、度和四種相。總結所得的利益與經文一致。下面的分段與此大同小異。接下來解釋忍辱，即以四忍對應四教。許多經論中關於五忍的解釋，大多是針對別教（Prthag-jana，區別于其他教派的教義）。因為在別教中，豎向具備四種含義。現在借用其含義，去除信忍，用剩餘的四忍來對應四教。但這是依據其含義，而不是依據其字面意思。又因為以忍為名，只存在於菩薩（Bodhisattva，追求覺悟的修行者）中，這個意思只存在於大乘（Mahayana，佛教的一個主要流派）中。三藏沒有斷除煩惱，所以適合稱為伏忍。通教在衍教之初，扶助順應真理，所以適合稱為順忍。別教的後心也破除了無明（Avidya，無知），適合稱為無生忍。圓教的道理本來就是寂靜的，適合稱為寂滅忍。接下來批評過失，只提出了嗔恚（Krodha，憤怒）的方面，而且只有理解，沒有事忍。關於事嗔，詳細內容見第二卷的解釋。『屑屑』是不安的樣子，也說是瑣碎、鄙陋的樣子。郭璞說，是往來的樣子，也是細碎的樣子，即小的嗔恚。『隆』是高的意思。《爾雅》說，『宛中隆』，郭璞說，是山中央高起的樣子。這是說嗔恚生起時，像高山一樣可以看見。既然知道下面要立行，請加上忍辱。在一切行為中，嗔恚的危害尤其嚴重，所以忍辱最難。《大智度論》說，如天帝（Indra，眾神之王）問佛（Buddha，覺悟者），如果修行忍辱，只有一件事最難以忍受，那就是小人的輕慢，認為這是害怕。所以不應該忍受。佛說，如果因為小人的輕慢而認為是害怕，想要不忍受，那麼不忍受的罪過比這還要嚴重。為什麼呢？不忍受的人會被賢聖善人所輕慢，忍辱的人會被小人所輕慢。在這兩種輕慢中，寧願選擇哪一種呢？所以要知道寧願被小人所輕慢，也不要被賢聖所輕賤。為什麼呢？無智之人輕視不應該輕視的，賢聖之人輕賤

【English Translation】 English version: This is because it contains the teachings of the Tripitaka (the collection of Buddhist scriptures) and the Triyana (the three vehicles: Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). The following text will list the four types of ten wisdoms in detail. Although they have different emphases, it is important to know that they follow the same standard. In addition, in giving and precepts, only the aspect of Pāramitā (perfection, reaching the other shore) is clearly explained, without explaining the aspect of obstruction. In forbearance, the aspect of obstruction is explained in detail first, and then the aspect of perfection is explained. In diligence, the aspect of obstruction is briefly shown. In meditation, the aspects are listed in detail. This is because it varies according to the needs of the scriptures. If explaining these meanings, one should have both obstruction, perfection, and the four aspects. The benefits of the conclusion are consistent with the scriptures. The following paragraphs are largely the same. Next, explaining forbearance, that is, using the four forbearances to correspond to the four teachings. Many explanations of the five forbearances in the scriptures and treatises are mostly aimed at the Prthag-jana (distinct from other schools of thought). Because in the Prthag-jana, the vertical direction has four meanings. Now, borrowing its meaning, removing the forbearance of faith, and using the remaining four forbearances to correspond to the four teachings. But this is based on its meaning, not its literal meaning. Also, because it is named forbearance, it only exists in Bodhisattvas (enlightenment seekers), and this meaning only exists in Mahayana (a major branch of Buddhism). The Tripitaka has not cut off afflictions, so it is suitable to be called Subduing Forbearance. The Common Teaching is at the beginning of the Derivative Teaching, helping and conforming to the truth, so it is suitable to be called Compliant Forbearance. The later mind of the Distinct Teaching also breaks through ignorance (Avidya), so it is suitable to be called Non-Arising Forbearance. The principle of the Perfect Teaching is originally tranquil, so it is suitable to be called Quiescent Forbearance. Next, criticizing faults, only the aspect of Krodha (anger) is put forward, and there is only understanding, not forbearance of events. For details on the anger of events, see the explanation in the second volume. 'Xie Xie' (屑屑) is a restless appearance, also said to be trivial and vulgar. Guo Pu said that it is the appearance of coming and going, and also the appearance of being fragmented, that is, small anger. 'Long' (隆) means high. The Erya says, 'Wan Zhong Long' (宛中隆), Guo Pu said that it is the appearance of the center of the mountain rising high. This means that when anger arises, it can be seen like a high mountain. Since you know that you want to establish practice below, please add forbearance. Among all actions, the harm of anger is particularly serious, so forbearance is the most difficult. The Mahaprajnaparamita Sutra says, such as Indra (the king of the gods) asked the Buddha (the enlightened one), if practicing forbearance, there is only one thing that is most unbearable, that is, the contempt of villains, thinking that this is fear. So you shouldn't endure it. The Buddha said, if you think it is fear because of the contempt of villains, and want not to endure it, then the sin of not enduring is more serious than this. Why? Those who do not endure will be despised by virtuous and holy people, and those who endure will be despised by villains. Which of these two kinds of contempt would you rather choose? So you should know that you would rather be despised by villains than be despised by virtuous and holy people. Why? The unwise despise what should not be despised, and the virtuous and holy despise

可賤。為是義故彌須行忍。如富樓那等者。增一云。其成道已欲還本國利益村人。佛言。彼國土中人多弊惡。于汝云何。答言。我當修忍。若毀辱我我當自幸不得拳歐。拳歐時自幸不得木杖。得木杖時自幸不得刀刃。刀刃時自幸早離五陰毒身。佛言。若如是者。乃得利益可還本國如揩金等者。忍力如金如鏡。違境如揩如摩。故彌揩彌摩轉益明凈。羼提等者。具如第三卷所引。割截是強。王悔是軟。強軟不變故身平復。二境不變名曰俱安。次明進度中大論下列教。文略。前三易行等者。具如第一第三卷引。此則舉別知通。若無通者則二俱不成。阿難說精進覺等者。準大論三十。佛告阿難。我今背痛小息。以郁多羅敷以僧伽梨枕。令阿難為諸比丘說法。阿難乃說七覺。佛時問言。說精進覺未。阿難云。已至。如是三問三答。佛即驚起告阿難言。汝讚歎精進由是得菩提。若第十七即云。佛聞說已即從座起。又長阿含中有八精進八懈怠。於四種事各有前後生於進怠。謂乞食執作行李病患。如乞食時若不得時。即作是念。乞食不得身體疲極。不能堪任坐禪讀誦。精勤行道。宜令且息。二者若乞食得復作是念。身體沉重不能堪任。是為乞食前後生於懈怠。設少執作便作是念。我今疲極不復堪任。若欲執作便作是念。明當執作必有疲

{ "translations": [ "可賤。為此義故更須修行忍辱。例如富樓那（Purna，佛陀弟子）等人。《增一阿含經》中說，富樓那成道后想回到家鄉利益鄉人。佛陀問：『那個地方的人民多有弊惡，你打算怎麼辦？』富樓那回答：『我當修忍。如果他們毀辱我，我當慶幸自己沒有被拳打。被拳打時，慶幸自己沒有被木杖打。被木杖打時，慶幸自己沒有被刀刃砍。被刀刃砍時，慶幸自己早日脫離這五陰（Panca-skandha，構成個體的五種要素：色、受、想、行、識）毒身。』佛陀說：『如果這樣，你才能利益他們，才可以回到家鄉。』如同擦拭金子一樣，忍辱的力量就像金子和鏡子，違逆的境界就像擦拭和摩擦，越擦越亮。羼提（Ksanti，忍辱）等，具體內容如第三卷所引用。割截身體是強忍，國王后悔是軟忍，強忍和軟忍都沒有改變，所以身體能夠恢復。兩種境界都沒有改變，叫做俱安。接下來闡明進度，《大智度論》中列舉了教義，此處省略。前面說的三種容易修行的，具體內容如第一卷和第三卷所引用。這是舉一反三，如果不能融會貫通，那麼兩者都不能成功。阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）說精進覺等，根據《大智度論》第三十卷，佛陀告訴阿難：『我現在背痛，想稍微休息一下，用郁多羅敷（Uttara-asanga，上衣）和僧伽梨（Samghati，大衣）當枕頭，你為眾比丘說法吧。』阿難於是說了七覺支（Sapta bojjhanga，七種覺悟的要素）。佛陀當時問：『說到精進覺支了嗎？』阿難回答：『已經說到了。』這樣問了三次，回答了三次。佛陀立刻驚醒，告訴阿難：『你讚歎精進，由此才能得到菩提（Bodhi，覺悟）。』《第十七卷》中說，佛陀聽了之後立刻從座位上起來。另外，《長阿含經》中有八種精進和八種懈怠，在四種事情上各有先後產生精進和懈怠，即乞食、執作、行李、病患。例如乞食時，如果得不到食物，就想：乞食不得，身體疲憊，不能坐禪讀誦，精勤行道，應該休息一下。或者乞食得到食物，又想：身體沉重，不能勝任。這就是乞食前後產生的懈怠。稍微做點事情就想：我現在疲憊不堪，不能再做了。如果想做事情，就想：明天再做，肯定會疲憊不堪。" ], "english_translations": [ 'It is contemptible. Therefore, for this reason, one must practice patience even more. For example, those like Purna (one of the Buddha\'s ten principal disciples). The Ekottara Agama Sutra says that after Purna attained enlightenment, he wanted to return to his homeland to benefit the villagers. The Buddha asked, \'The people in that country are mostly wicked. What will you do?\'. Purna replied, \'I will practice patience. If they insult me, I will be grateful that I am not punched. When punched, I will be grateful that I am not hit with a wooden staff. When hit with a wooden staff, I will be grateful that I am not cut with a knife. When cut with a knife, I will be grateful to leave this poisonous body of the five skandhas (Panca-skandha, the five aggregates of clinging: form, feeling, perception, mental formations, and consciousness) early.\' The Buddha said, \'If that is the case, then you can benefit them and return to your homeland.\' Like polishing gold, the power of patience is like gold and a mirror. Adverse circumstances are like polishing and rubbing, the more you polish, the brighter it becomes. Ksanti (patience) and so on, the details are as quoted in the third volume. Cutting off the body is strong endurance, and the king\'s repentance is soft endurance. Because neither strong nor soft endurance changes, the body can recover. When the two states do not change, it is called mutual peace. Next, clarifying progress, the Maha-Prajnaparamita-sastra lists the teachings, which are omitted here. The three easy practices mentioned earlier are detailed in the first and third volumes. This is understanding the general from the specific. If one cannot understand the general, then neither will succeed. Ananda (one of the Buddha\'s ten principal disciples, known for his excellent memory) speaks of the energy of enlightenment, according to the Maha-Prajnaparamita-sastra, volume 30, the Buddha told Ananda: \'My back hurts now, I want to rest a little, using the Uttara-asanga (upper robe) and Samghati (outer robe) as a pillow, you speak the Dharma for the monks.\' Ananda then spoke of the seven factors of enlightenment (Sapta bojjhanga, the seven factors of enlightenment). The Buddha then asked: \'Have you spoken of the factor of energy of enlightenment?\' Ananda replied: \'It has been spoken of.\' He asked three times and answered three times. The Buddha immediately woke up and told Ananda: \'You praise diligence, and by this you can attain Bodhi (enlightenment).\'. Volume 17 says that the Buddha got up from his seat immediately after hearing this. In addition, the Dirgha Agama Sutra contains eight kinds of diligence and eight kinds of laziness. In four kinds of things, diligence and laziness arise one after another, namely begging for food, manual labor, luggage, and illness. For example, when begging for food, if one cannot get food, one thinks: I cannot get food, my body is exhausted, I cannot sit in meditation and recite scriptures, diligently practice the Way, I should rest. Or if one gets food, one thinks: My body is heavy, I cannot bear it. This is the laziness that arises before and after begging for food. If one does a little work, one thinks: I am exhausted now, I cannot do it anymore. If one wants to do work, one thinks: I will do it tomorrow, I will definitely be exhausted." ] }

極。設少行來便作是念。我朝行來身體疲極。設欲少行復作是念。我明當行必有疲極。設遇少患便作是念。我今重患因篤疲極。所患差已。復念病差未久身體疲極。一一句下皆云未得欲得未獲欲獲未證欲證。由此八故皆不成就。故名懈怠。八精進者。若乞不得。念我身體少於睡臥堪行精進。若乞得食。念今飽滿氣力充足。堪行精進。我向執作廢我行道今宜精進。若明當執作念當妨行道須預精進。若行來時。念朝行來廢我行道。若明當行念當廢行道。若得重病當念命終。若少病患或恐更增。一一句下皆云宜應精進。未得者得未證者證。此意宜對隨自意意。大施抒海如第三卷。抒者除也。蒼頡篇云。酌取也而今下斥失。如穴鼻等者。大論三十三云。如駝穿鼻一切隨人。有為法中若有智慧上聖所親。若無智慧猶如穴鼻。翻倒一切所有功德于生死中。無鉤醉象者。大經二十三云。譬如無鉤醉象狂逸暴惡多所殺害。有調象師以大鐵鉤用拓其頂。即時調順噁心都息。婆沙廣有調象因緣。喻八解脫。薳者本是草名。亦是人姓。今以過度之言。借用此字以替方言。稆者自生稻耳。恐應作此儢。心不力故空度時日。當發下立誓請加。刻骨等者。誓身精進如刻至骨。誓心精進如銘其石。銘者名也。書之為誡刻石紀功。今亦如是。誓要其心。

【現代漢語翻譯】現代漢語譯本：極其疲憊。假設稍微走動一下就想：『我早上走動已經非常疲憊了。』假設想稍微休息一下又想：『我明天還要走動，肯定會更加疲憊。』假設遇到一點小病就想：『我這次得了重病，是因為過度疲勞。』即使病好了，又想：『病好沒多久，身體還是很疲憊。』每一句話都想著『未得到的想得到，未獲得的想獲得，未證悟的想證悟』。因為這八種原因，最終都不能成就，所以叫做懈怠。八種精進是：如果乞食沒有得到，就想：『我的身體少睡一點，還可以進行精進。』如果乞食得到食物，就想：『現在吃飽了，氣力充足，可以進行精進。』我之前做雜事耽誤了修行，現在應該精進。如果明天要做雜事，就想：『明天要做雜事會妨礙修行，現在必須提前精進。』如果在行走時，就想：『早上行走耽誤了修行。』如果明天要行走，就想：『明天行走會耽誤修行。』如果得了重病，就應該想到生命將要終結。如果得了小病，或許會更加嚴重。』每一句話都想著『應該精進，未得到的要得到，未證悟的要證悟』。這個意思應該根據自己的情況來理解。『大施抒海』就像《第三卷》所說。『抒』是除去的意思。《蒼頡篇》說：『酌取』，而現在卻被貶低了。像『穴鼻』等，大論第三十三卷說：『就像給駱駝穿鼻一樣，一切都隨人擺佈。在有為法中，如果有智慧，就會親近上聖；如果沒有智慧，就像鼻子上穿了孔，顛倒一切所有的功德，在生死中沉淪。』『無鉤醉象』，《大經》第二十三卷說：『譬如沒有鐵鉤的醉象，狂暴兇惡，會殺害很多人。有馴象師用大鐵鉤刺它的頭頂，立刻就能調伏，噁心全部止息。』《婆沙》中有關於調象因緣的詳細解釋，比喻八解脫。『薳』本來是草的名字，也是人的姓氏。現在用『過度』的意思，借用這個字來代替方言。『稆』是自然生長的稻子。恐怕應該寫作『儢』，因為心力不足，所以空度時日。應該發下誓願，請求加持，『刻骨』等，是說發誓精進就像刻在骨頭上一樣，發誓精進就像銘刻在石頭上一樣。『銘』是名字的意思，寫下來作為告誡，刻在石頭上用來紀念功勞。現在也是這樣，發誓堅定自己的心。

【English Translation】 English version: Utterly exhausted. Suppose one walks a little and thinks: 'I was already very tired from walking this morning.' Suppose one wants to rest a little and thinks again: 'I have to walk tomorrow, and I will definitely be even more tired.' Suppose one encounters a minor illness and thinks: 'I have a serious illness this time because of overexertion.' Even if the illness is cured, one thinks again: 'It hasn't been long since I recovered, and my body is still very tired.' In every sentence, one thinks, 'Wanting to obtain what has not been obtained, wanting to acquire what has not been acquired, wanting to realize what has not been realized.' Because of these eight reasons, one ultimately cannot achieve anything, and this is called laziness. The eight kinds of diligence are: If one does not receive alms, one thinks: 'My body can sleep a little less and still practice diligence.' If one receives food from alms, one thinks: 'Now that I am full, I have enough energy to practice diligence.' I was previously delayed in my practice by doing chores, and now I should be diligent. If I have to do chores tomorrow, I think: 'Doing chores tomorrow will hinder my practice, so I must be diligent in advance.' If one is walking, one thinks: 'Walking in the morning delayed my practice.' If one has to walk tomorrow, one thinks: 'Walking tomorrow will delay my practice.' If one gets a serious illness, one should think that life is coming to an end. If one gets a minor illness, it may become more serious.' In every sentence, one thinks, 'One should be diligent, obtain what has not been obtained, and realize what has not been realized.' This meaning should be understood according to one's own situation. 'Great Giving Drains the Sea' is like what is said in Volume Three. 'Draining' means removing. The 'Cangjie Pian' says: 'To draw out,' but now it is being belittled. Like 'piercing the nose,' the thirty-third volume of the Great Treatise says: 'It's like piercing a camel's nose, everything is at the mercy of others. In conditioned dharmas, if there is wisdom, one will be close to the supreme sages; if there is no wisdom, it is like having a hole pierced in the nose, reversing all merits and virtues, and sinking in samsara.' 'Drunken elephant without a hook,' the twenty-third volume of the Great Sutra says: 'It is like a drunken elephant without a hook, violent and ferocious, which will kill many people. A tamer uses a large iron hook to pierce its head, and it can be subdued immediately, and all evil thoughts cease.' The 'Vibhasa' has a detailed explanation of the causes and conditions for taming elephants, which is a metaphor for the eight liberations. 'Wei' was originally the name of a grass, and also a person's surname. Now, with the meaning of 'excessive,' this word is borrowed to replace the dialect. 'Lu' is naturally growing rice. Perhaps it should be written as 'Lu,' because the mind is not strong enough, so one wastes time. One should make a vow, ask for blessings, 'carve into the bones,' etc., which means vowing to be diligent as if carving into the bones, vowing to be diligent as if engraving on a stone. 'Engraving' means the name, writing it down as a warning, and engraving it on a stone to commemorate the merit. It is the same now, vowing to strengthen one's mind.

如刻石紀功使永不昧。為法輸身名為許道。唐者虛也。無復等者。無復難心。結上行法匪懈不以行為難行。無復苦心結上端直其身。不以身為疲苦。感佛下蒙加獲益。以生生等對四精進者。進是發起策勵之相。故以生等釋成四進。三藏三祇進猶潤生。故曰生生。通亡進相名生不生。別已入空為生故進。故不生生。圓理本寂。進亦不生。故不生不生。又于進境亡能亡所。次釋禪中先總約禪度。但是等者列教。初雲根本即三藏也。越中二教故云乃至。雖云無作楞嚴不成。中間應云雖云無生理定不成。雖云恒沙佛法。俗諦三昧不成。若無下斥失中。云無定等者。引大經況釋。如世間人。若無十大地中心數定者。世路平地尚亦顛墜。況修出世無定豈成。為是下總標請加。略舉應須修禪。故總云一心。至下方乃別出五門。感佛下蒙加。此總明禪。闕結文者下五門中具明故也。為避煩文故互存沒。次大論下明五門禪中。初明來意。以禪門中門戶多故。故更明此五門禪相。若禪下正釋也。初明數息。至第九卷中更釋。言七依定者。成論七三昧品云。謂依初禪得無漏。乃至依于無所有處得無漏。依此七處得聖果故。故名七依。有人自謂有漏為足。是故佛說七依無漏。問何故依禪得無漏耶。答。得初禪時觀初禪陰。起八聖種心生厭離。乃

【現代漢語翻譯】現代漢語譯本：如同在石頭上刻下功績，使其永遠不會被磨滅。爲了佛法獻出生命，這叫做『許道』。『唐』（Tang）是虛妄的意思。『無復等者』，是沒有再有同等的事物。『無復難心』，是沒有再有困難的心。結成上行的佛法，不懈怠，不因為行為的艱難而停止。沒有再有苦心，結成上端正筆直的身軀，不因為身體的疲憊而停止。感應佛陀降臨，蒙受加持獲得利益。用『生生』（sheng sheng）等來對應四精進，『進』是發起和策勵的相狀，所以用『生』等來解釋成就四精進。三藏（Sānzàng）三祇（sān qí），『進』就像滋潤生長，所以說『生生』。通達亡失『進』的相狀，名為『生不生』。分別已經進入空性，因為『生』的緣故而『進』，所以『不生生』。圓滿的道理本來就是寂靜的，『進』也不生起，所以『不生不生』。又在『進』的境界中，亡失能和所。

接下來解釋禪定，先總括禪度。『但是等者』，是列舉教法。最初說根本，就是三藏。超越中間二教，所以說『乃至』。即使說『無作』，楞嚴經（Léngyán jīng）也不能成就。中間應該說即使說『無生理』，必定不能成就。即使說恒河沙數佛法，俗諦三昧（sú dì sānmèi）也不能成就。如果沒有下面的駁斥而失去中間的意義，說『無定等者』，是引用大經來比況解釋。如同世間人，如果沒有十大地中心數目的定力，世間的道路和平地尚且會顛倒墜落，更何況修習出世法而沒有定力，怎麼能成就呢？爲了下面的總標請加，略舉應該修習禪定，所以總說『一心』。到下面才分別列出五門。感應佛陀降臨，蒙受加持。這是總明禪定，缺少總結的文字，是因為下面的五門中都詳細說明了。

爲了避免繁瑣的文字，所以互相存在和消失。接下來大論中說明五門禪定，首先說明來意。因為禪門中的門戶很多，所以更要說明這五門禪定的相狀。『若禪下』是正式解釋。首先說明數息。到第九卷中再解釋。說『七依定者』，成實論（Chéngshí lùn）七三昧品中說，就是依靠初禪（chū chán）得到無漏，乃至依靠無所有處得到無漏。依靠這七處得到聖果，所以叫做『七依』。有人自認為有漏就足夠了，所以佛說七依無漏。問：為什麼依靠禪定能得到無漏呢？答：得到初禪時，觀察初禪的五陰，生起八聖道分的心，產生厭離，於是...

【English Translation】 English version: It is like engraving merits on stone, so that they will never be erased. To offer one's life for the Dharma is called 'Xu Dao' (許道 - Permitting the Path). 'Tang' (唐 - Tang) means illusory. 'Wu fu deng zhe' (無復等者 - No more equal things) means there will be no more equal things. 'Wu fu nan xin' (無復難心 - No more difficult mind) means there will be no more difficult mind. Forming the upward-going Dharma, without懈怠 (xie dai - laxity), not stopping because of the difficulty of the action. No more suffering mind, forming an upright and straight body, not stopping because of the fatigue of the body. Responding to the Buddha's descent, receiving blessings and gaining benefits. Using 'sheng sheng' (生生 - birth after birth) etc. to correspond to the Four Right Exertions, 'jin' (進 - progress) is the aspect of initiating and encouraging, so 'sheng' etc. are used to explain the accomplishment of the Four Right Exertions. In the Sānzàng (三藏 - Three Baskets) and sān qí (三祇 - three great asamkhyeya kalpas), 'jin' (進 - progress) is like nourishing growth, so it is said 'sheng sheng' (生生 - birth after birth). Understanding the loss of the aspect of 'jin' (進 - progress), it is called 'sheng bu sheng' (生不生 - birth not birth). Distinguishing that one has already entered emptiness, because of 'sheng' (生 - birth), one 'jin' (進 - progresses), so 'bu sheng sheng' (不生生 - not birth birth). The perfect principle is originally tranquil, 'jin' (進 - progress) also does not arise, so 'bu sheng bu sheng' (不生不生 - not birth not birth). Also, in the realm of 'jin' (進 - progress), the able and the object are lost.

Next, explaining dhyana, first summarizing the dhyana paramita. 'Dan shi deng zhe' (但是等者 - But these etc.) is listing the teachings. The first saying of the root is the Sānzàng (三藏 - Three Baskets). Transcending the two teachings in the middle, so it is said 'nai zhi' (乃至 - even to). Even if 'wu zuo' (無作 - non-action) is spoken of, the Léngyán jīng (楞嚴經 - Surangama Sutra) cannot be accomplished. In the middle, it should be said that even if 'wu sheng li' (無生理 - no birth principle) is spoken of, it definitely cannot be accomplished. Even if countless Buddha-dharmas like the sands of the Ganges are spoken of, the sú dì sānmèi (俗諦三昧 - mundane truth samadhi) cannot be accomplished. If there is no refutation below and the middle meaning is lost, saying 'wu ding deng zhe' (無定等者 - no fixed etc.) is quoting the Great Sutra to compare and explain. Just like people in the world, if there is no fixed power of the number of the ten great earth centers, the roads and flat ground in the world would still be overturned and fall, let alone cultivating the transcendental Dharma without fixed power, how can it be accomplished? For the general request below, briefly mentioning that one should cultivate dhyana, so it is generally said 'yi xin' (一心 - one mind). Only below are the five gates listed separately. Responding to the Buddha's descent, receiving blessings. This is a general explanation of dhyana, lacking concluding words, because the five gates below all explain in detail.

To avoid tedious words, they exist and disappear mutually. Next, the Great Treatise explains the five gates of dhyana, first explaining the intention. Because there are many gates in the dhyana gate, it is necessary to explain the aspects of these five gates of dhyana. 'Ruo chan xia' (若禪下 - If dhyana below) is the formal explanation. First, explain counting breaths. It will be explained again in the ninth volume. Saying 'qi yi ding zhe' (七依定者 - seven dependent samadhi), the Chéngshí lùn (成實論 - Tattvasiddhi Shastra) says in the Seven Samadhi Chapter that it is relying on the chū chán (初禪 - first dhyana) to obtain no outflows, and even relying on the realm of nothingness to obtain no outflows. Relying on these seven places to obtain the holy fruit, so it is called 'seven dependent'. Some people think that having outflows is enough, so the Buddha said that the seven dependent are without outflows. Question: Why can one obtain no outflows by relying on dhyana? Answer: When obtaining the first dhyana, observing the five skandhas of the first dhyana, the mind of the Eightfold Noble Path arises, producing aversion, and then...

至無色觀於四陰亦復如是。問。何以不說欲界為依。答。如須尸摩經說更有無漏。所謂欲界。故知亦有少故不說。問。何故不說非非想處為無漏耶。答。彼不了故。定多慧少故不說依。問。七想即七依耶。答。外道無真是故云想。聖人破想是故說依。故今文中且云發得欲定乃至七依。未判有漏及無漏等。準論分別二義並通。請觀音下明助益行成。次明不凈治貪慾中。酖者爾雅云。久樂也。從酉者酖酒耳。非此文意。亦可以酖酒喻淫。故作酖字。亦與湎字義同。湎者酖于酒也。亦可作䤄。故大經云。若常愁苦愁遂增長。乃至貪淫嗜酒亦復如是。不凈觀者。即假想觀。如求證人經說。佛在舍衛。有比丘至冢間路游他田。田主罵言。此何比丘不修道業。常游我田。便往問之。比丘答言。我有諍事來求證人。田主問言。證人是誰。比丘即喚。田主隨去見尸狼藉。比丘言。此諸蟲鳥是我證人。田主問故。比丘答言。心之漏患觀已還房。觀身亦爾。我今欲識心之本源。是故觀之。田主聞已垂淚哽咽。彼田主者于迦葉佛法中。千歲修習是不凈觀。比丘及田主俱得初果。九想在第九卷。引大論中言八背舍等。因便兼列非文正意。但言皆由九想而成。故云皆以九想而為初門。此明九想功能故也。若實觀者如撰擇長者緣(云云)。次以慈治

【現代漢語翻譯】至無色觀於四陰亦復如是。（譯：對於無色界的觀察，也同樣適用於對色、受、想、行四陰的觀察。）問：何以不說欲界為依？（譯：問：為什麼不說欲界作為所依之處呢？）答：如《須尸摩經》說更有無漏，所謂欲界，故知亦有少故不說。（譯：答：就像《須尸摩經》所說，欲界中也有無漏法，因此可知欲界也有少許清凈之處，所以不說它作為唯一的所依。）問：何故不說非非想處為無漏耶？（譯：問：為什麼不說非想非非想處是無漏的呢？）答：彼不了故，定多慧少故不說依。（譯：答：因為非想非非想處不明瞭，禪定多而智慧少，所以不說它作為所依。）問：七想即七依耶？（譯：問：七種想念就是七種所依嗎？）答：外道無真是故云想，聖人破想是故說依，故今文中且云發得欲定乃至七依，未判有漏及無漏等，準論分別二義並通。（譯：答：外道沒有真正的智慧，所以稱為『想』；聖人破除虛妄的想念，所以稱為『依』。因此，本文中只說發起欲界定乃至七依，沒有判斷是有漏還是無漏等。根據論典的分別，這兩種含義都可以理解。）請觀音下明助益行成。次明不凈治貪慾中。（譯：『請觀音』以下說明助益修行成就。接下來闡明用不凈觀來對治貪慾。）酖者爾雅云：久樂也。從酉者酖酒耳，非此文意。亦可以酖酒喻淫，故作酖字。亦與湎字義同，湎者酖于酒也。亦可作䤄。故大經云：若常愁苦愁遂增長，乃至貪淫嗜酒亦復如是。（譯：『酖』字在《爾雅》中解釋為長久的快樂。從『酉』旁的『酖』是毒酒的意思，不是本文的意思。也可以用毒酒來比喻淫慾，所以用『酖』字。也與『湎』字意思相同，『湎』是沉溺於酒的意思。也可以寫作『䤄』。所以《大般涅槃經》說：如果經常憂愁痛苦，憂愁就會增長，乃至貪淫嗜酒也是這樣。）不凈觀者，即假想觀。如《求證人經》說：佛在舍衛，有比丘至冢間路游他田，田主罵言：此何比丘不修道業，常游我田。便往問之。比丘答言：我有諍事來求證人。田主問言：證人是誰。比丘即喚。田主隨去見尸狼藉。比丘言：此諸蟲鳥是我證人。田主問故。比丘答言：心之漏患觀已還房。觀身亦爾。我今欲識心之本源，是故觀之。田主聞已垂淚哽咽。彼田主者于迦葉佛法中，千歲修習是不凈觀。比丘及田主俱得初果。（譯：不凈觀，就是假想的觀修。如《求證人經》所說：佛陀在舍衛國，有位比丘走到墳墓間的路上，遊走到別人的田地裡，田主罵道：『這是什麼比丘，不修道業，經常遊走我的田地。』便前去問他。比丘回答說：『我有爭訟之事，來尋找證人。』田主問：『證人是誰？』比丘就呼喚證人。田主跟隨他去看，看見屍體遍地。比丘說：『這些蟲鳥是我的證人。』田主問原因。比丘回答說：『我觀察到內心的煩惱，觀修后回到房中。觀察身體也是這樣。我現在想認識心的本源，所以觀察這些。』田主聽后流淚哽咽。那位田主在迦葉佛的教法中，已經修習不凈觀一千年了。比丘和田主都證得了初果。）九想在第九卷。引大論中言八背舍等，因便兼列非文正意。但言皆由九想而成，故云皆以九想而為初門。此明九想功能故也。（譯：九想在第九卷。引用《大智度論》中關於八背舍等的內容，順便列出，並非本文的主要意思。但說一切都由九想而成，所以說都以九想作為入門。這是說明九想的功能。）若實觀者如撰擇長者緣（云云）。次以慈治。（譯：如果真實地觀修，就像撰擇長者的因緣（此處省略）。接下來用慈心來對治。）

【English Translation】 English version: Regarding the contemplation of the Formless Realm, it is also the same for the Four Skandhas (Sanskrit: Skandha, meaning aggregates of existence: form, feeling, perception, mental formations, and consciousness). Question: Why isn't the Desire Realm mentioned as a basis (Sanskrit: Ashraya, meaning a support or foundation)? Answer: As the Sushīma Sutra says, there is also the Unconditioned (Sanskrit: Asrava, meaning free from outflows or defilements) within what is called the Desire Realm. Therefore, it is known that there is also a small amount of purity, so it is not mentioned as the sole basis. Question: Why isn't the Realm of Neither Perception Nor Non-Perception mentioned as Unconditioned? Answer: Because it is unclear. There is much concentration (Sanskrit: Samadhi, meaning meditative absorption) and little wisdom (Sanskrit: Prajna, meaning wisdom or insight), so it is not mentioned as a basis. Question: Are the Seven Perceptions (Sanskrit: Samjna, meaning perception or conceptualization) the same as the Seven Bases? Answer: Non-Buddhist paths (Sanskrit: Tirthika, meaning those who follow non-Buddhist paths) lack true wisdom, so they are called 'perceptions.' Sages break through these perceptions, so they are called 'bases.' Therefore, the text only mentions developing the Desire Realm concentration up to the Seven Bases, without judging whether they are Conditioned (Sanskrit: Sasrava, meaning with outflows or defilements) or Unconditioned. According to the commentaries, both meanings are possible. The section 'Please Avalokiteshvara' explains how beneficial practices are accomplished. Next, it explains using the Impurity Contemplation (Sanskrit: Asubha-bhavana, meaning contemplation on the impure nature of the body) to cure greed. The Erya (an ancient Chinese dictionary) says that 'zhen' (酖) means long-lasting pleasure. The 'zhen' (酖) with the 'you' (酉) radical refers to poisoned wine, which is not the meaning here. 'Zhen' (酖) can also be used to symbolize lust, hence the use of the character 'zhen' (酖). It has the same meaning as 'mian' (湎), which means indulging in wine. It can also be written as 'zhen' (䤄). Therefore, the Great Nirvana Sutra says: 'If one is constantly sorrowful, sorrow will increase, and so it is with greed, lust, and addiction to alcohol.' The Impurity Contemplation is a visualization practice. As the Sutra of Seeking a Witness says: The Buddha was in Shravasti. A monk went to a graveyard and wandered into someone else's field. The field owner scolded him, saying, 'What kind of monk is this, not cultivating the path, always wandering in my field?' He went to ask him. The monk replied, 'I have a dispute and am seeking a witness.' The field owner asked, 'Who is the witness?' The monk then called out. The field owner followed him and saw corpses scattered everywhere. The monk said, 'These insects and birds are my witnesses.' The field owner asked why. The monk replied, 'I have contemplated the afflictions of the mind and returned to my room. It is the same with contemplating the body. I now want to know the origin of the mind, so I contemplate these.' The field owner, upon hearing this, shed tears and choked with emotion. That field owner had practiced the Impurity Contemplation for a thousand years in the Dharma of Kashyapa Buddha. Both the monk and the field owner attained the first fruit (Sanskrit: Srotapanna, meaning stream-enterer). The Nine Contemplations (Sanskrit: Nava-smriti, meaning the nine contemplations on death and decay) are in the ninth chapter. Quoting the Great Treatise (Mahaprajnaparamita Shastra) about the Eight Deliverances (Sanskrit: Ashta Vimoksha, meaning the eight stages of liberation), they are listed incidentally, which is not the main point of the text. But it says that everything is accomplished through the Nine Contemplations, so it is said that everything begins with the Nine Contemplations. This explains the function of the Nine Contemplations. If one truly contemplates, like the story of the Elder Chosen (details omitted). Next, use loving-kindness (Sanskrit: Maitri, meaning loving-kindness or benevolence) to cure.

瞋者。上釋忍中但通途云如橋地等。故云通治。未治重瞋。今專修慈以治瞋恚。是故云別。因明慈定兼說餘三。恐修慈心非己所宜。故云余之三心或樂欲等。等取餘三。是依四隨修四無量也。對轉兼具準上可知。釋治愚癡文相最略。應例諸文。毗曇以界方便破我等者。我及斷常並計性三並屬癡故。初破我者經論不同。故雜阿毗曇云。著見行者以界方便。愚夫不了宿業煩惱積聚五陰。于緣計我。當於自身以界方便。觀察種種性種種業種種相。謂地等六界。彼地界者為水所潤。而不相離。彼水界者為地界持。故不流散。火界成熟故不淤壞。風界動故而得增長。空界空故食得出入。有識界故有所造作。由眾緣故故知無我。又觀此身不凈充滿。如吹散𧂐沙。于無色法前後相續。如是觀者則得空解脫門種子。于彼生厭得無愿解脫門種子。正向涅槃得無相解脫門種子。是名界方便。若準大經云。著我多者。則為分別十八界法。此與六界總別之異。論四大界是十色界半。論識界是七心界半。但合色為四。合心為一。更加空界。教門隨機離合不定。今準禪經。因緣破我。大集亦以二世破我。為簡異故故俱列釋。言三世破斷常者。三世相續故不斷。三世迭謝故不常。又過去破常。未來破斷。現在因果雙破斷常。二世破我者。現未二世具十

【現代漢語翻譯】瞋恚（chēn huì，anger）的對治。前面解釋忍辱時，只是普遍地說要像橋樑、大地一樣，所以說是『通治』，還沒有專門對治嚴重的瞋恚。現在專門修習慈心來對治瞋恚，所以說是『別』。因為闡明慈定，所以兼帶說明其餘三種（四無量心）。恐怕修習慈心不適合自己，所以說『余之三心或樂欲等』，『等』字包括其餘三種。這是依據四隨（四念處）修習四無量心。對治和轉化兼具，參照前面的內容就可以理解。解釋對治愚癡的文字最為簡略，應該參照前面的文字。毗曇宗用界方便來破除我執等，是因為我執以及斷見、常見，連同計性，這三種都屬於愚癡。最初破除我執，經典和論典的說法不同，所以《雜阿毗曇》說：『執著于見解的人，用界方便。愚昧的人不瞭解宿業、煩惱積聚的五陰，在因緣中計執為我。應當在自身上用界方便，觀察種種性質、種種作用、種種相狀，也就是地界等六界。』那地界被水滋潤，卻不相分離；那水界被地界支撐，所以不流散；火界使之成熟，所以不腐壞；風界使之運動，所以得以增長；空界空虛，所以食物可以出入；有識界，所以有所造作。由於眾多因緣，所以知道沒有我。又觀察此身充滿不凈，像吹散的𧂐沙。對於無色法，前後相續。這樣觀察，就能得到空解脫門的種子；因此生起厭離，得到無愿解脫門的種子；趨向涅槃，得到無相解脫門的種子。這叫做界方便。如果按照《大般涅槃經》所說，執著於我的人，就應當分別十八界法。這與六界有總別之分。論四大界是十界半，論識界是七心界半。只是將色法合為四大，將心法合為一心，再加上空界。教法隨機應變，離合不定。現在按照《禪經》，用因緣破除我執。《大集經》也用二世（過去世和未來世）破除我執。爲了區分不同，所以都列出來解釋。說用三世破除斷見、常見，是因為三世相續，所以不是斷滅；三世交替過去，所以不是常恒。又過去世破除常見，未來世破除斷見，現在世的因果同時破除斷見和常見。用二世破除我執，現在世和未來世都具備十界 English version: The antidote to anger (chēn huì). In the previous explanation of patience, it was only generally stated to be like bridges and the earth, hence it was called 'general cure,' not specifically addressing severe anger. Now, cultivating loving-kindness specifically to counteract anger is called 'distinct.' Because the samadhi of loving-kindness is being clarified, the other three (immeasurable minds) are also mentioned. Fearing that cultivating loving-kindness might not be suitable for oneself, it is said 'the other three minds, such as joy,' the word 'etc.' includes the other three. This is based on the four foundations of mindfulness (si nian chu) to cultivate the four immeasurable minds. The antidote and transformation are both present, which can be understood by referring to the previous content. The explanation of the antidote to ignorance is the most concise, and should be understood by referring to the previous texts. The Sarvastivada school uses the method of elements (jie fang bian) to break down the ego, etc., because the ego, along with annihilationism and eternalism, and the assumption of inherent nature, all belong to ignorance. Initially, breaking down the ego differs in the sutras and treatises, so the Samayuktabhidharma says: 'For those attached to views, use the method of elements. Foolish people do not understand the five aggregates (wǔ yīn) accumulated by past karma and afflictions, and cling to the idea of an ego in conditions. One should use the method of elements on oneself, observing various natures, various functions, various characteristics, which are the six elements such as the earth element.' That earth element is moistened by water, yet not separated; that water element is supported by the earth element, so it does not flow away; the fire element matures it, so it does not decay; the wind element moves it, so it grows; the space element is empty, so food can enter and exit; the consciousness element is present, so there is creation. Because of numerous conditions, it is known that there is no ego. Also, observe that this body is full of impurity, like scattered sand. For formless phenomena, there is continuous succession. Observing in this way, one obtains the seed of the emptiness liberation gate; therefore, aversion arises, and one obtains the seed of the desirelessness liberation gate; moving towards Nirvana, one obtains the seed of the signlessness liberation gate. This is called the method of elements. If according to the Mahaparinirvana Sutra, those attached to the ego should distinguish the eighteen realms (shí bā jiè) of phenomena. This differs from the six elements in terms of generality and specificity. The four great elements are considered ten and a half realms, and the consciousness realm is seven and a half mind realms. Only the form is combined into the four great elements, the mind is combined into one mind, and the space element is added. The teachings adapt to circumstances, sometimes combining and sometimes separating. Now, according to the Dhyana Sutra, the ego is broken down by conditions. The Mahasamgraha Sutra also breaks down the ego using the two times (past and future). To distinguish the differences, both are listed for explanation. Saying that the three times break down annihilationism and eternalism is because the three times are continuous, so it is not annihilation; the three times alternate and pass away, so it is not eternal. Also, the past breaks down eternalism, the future breaks down annihilationism, and the cause and effect of the present simultaneously break down annihilationism and eternalism. Using the two times to break down the ego, the present and future both possess ten realms.

【English Translation】 The antidote to anger (chēn huì). In the previous explanation of patience, it was only generally stated to be like bridges and the earth, hence it was called 'general cure,' not specifically addressing severe anger. Now, cultivating loving-kindness specifically to counteract anger is called 'distinct.' Because the samadhi of loving-kindness is being clarified, the other three (immeasurable minds) are also mentioned. Fearing that cultivating loving-kindness might not be suitable for oneself, it is said 'the other three minds, such as joy,' the word 'etc.' includes the other three. This is based on the four foundations of mindfulness (si nian chu) to cultivate the four immeasurable minds. The antidote and transformation are both present, which can be understood by referring to the previous content. The explanation of the antidote to ignorance is the most concise, and should be understood by referring to the previous texts. The Sarvastivada school uses the method of elements (jie fang bian) to break down the ego, etc., because the ego, along with annihilationism and eternalism, and the assumption of inherent nature, all belong to ignorance. Initially, breaking down the ego differs in the sutras and treatises, so the Samayuktabhidharma says: 'For those attached to views, use the method of elements. Foolish people do not understand the five aggregates (wǔ yīn) accumulated by past karma and afflictions, and cling to the idea of an ego in conditions. One should use the method of elements on oneself, observing various natures, various functions, various characteristics, which are the six elements such as the earth element.' That earth element is moistened by water, yet not separated; that water element is supported by the earth element, so it does not flow away; the fire element matures it, so it does not decay; the wind element moves it, so it grows; the space element is empty, so food can enter and exit; the consciousness element is present, so there is creation. Because of numerous conditions, it is known that there is no ego. Also, observe that this body is full of impurity, like scattered sand. For formless phenomena, there is continuous succession. Observing in this way, one obtains the seed of the emptiness liberation gate; therefore, aversion arises, and one obtains the seed of the desirelessness liberation gate; moving towards Nirvana, one obtains the seed of the signlessness liberation gate. This is called the method of elements. If according to the Mahaparinirvana Sutra, those attached to the ego should distinguish the eighteen realms (shí bā jiè) of phenomena. This differs from the six elements in terms of generality and specificity. The four great elements are considered ten and a half realms, and the consciousness realm is seven and a half mind realms. Only the form is combined into the four great elements, the mind is combined into one mind, and the space element is added. The teachings adapt to circumstances, sometimes combining and sometimes separating. Now, according to the Dhyana Sutra, the ego is broken down by conditions. The Mahasamgraha Sutra also breaks down the ego using the two times (past and future). To distinguish the differences, both are listed for explanation. Saying that the three times break down annihilationism and eternalism is because the three times are continuous, so it is not annihilation; the three times alternate and pass away, so it is not eternal. Also, the past breaks down eternalism, the future breaks down annihilationism, and the cause and effect of the present simultaneously break down annihilationism and eternalism. Using the two times to break down the ego, the present and future both possess ten realms.

二緣。于父生愛于母生瞋。名為無明。父遺體時謂是己有。名之為行。從識支去至老死支。與三世同。言一念者。具如玄文第三卷境妙中說。唸佛治睡如文。◎

止觀輔行傳弘決卷第七之二

止觀輔行傳弘決卷第七之三

唐毗陵沙門湛然述

◎般若度中初明攝法。此理下斥失如文。應當下請加。文二。先立行。次請加。立行中先總明念處有破倒之功。如文。次別明四念。初不凈有五。初列五種不凈者。大論二十一廣說之。初言種子者。如論偈曰。是身種不凈非是妙寶物。不從白凈生。父母邪想憶念風吹淫慾之火。肉髓膏流熱變為精。業因緣故識托種子。在赤白精中。故云攬他遺體。吐淚等者。大論云。身內欲蟲人和合時男蟲白精如淚而出。女蟲赤精如吐而出。骨髓膏流令此二蟲吐淚而出。生處不凈者。如論偈曰。是身為臭穢不從華開生。亦不從薝蔔又不出寶山。今云住處者。所居曰住。從出名生。是故二文只是一意。猥者雜惡也。亦眾也。廝者賤役也。自相不凈者。衣服澡浴種種華香。飴以上饌眾妙美味。經宿之間皆為不凈。假令衣天衣食天食以身性故。亦成不凈。何況衣飴人間衣食。如論偈曰。地水火風質能變除不凈。傾海洗此身不能令香潔。譬如死狗以海水洗。餘一塵在亦如初臭。糞穢

【現代漢語翻譯】現代漢語譯本二緣：對父親產生愛戀，對母親產生憎恨，這叫做『無明』（avidyā，指對事物真相的迷惑和無知）。父親的遺體被認為是自己擁有的，這叫做『行』（saṃskāra，指由無明產生的行為和意志）。從『識』支（vijñāna，指意識）到『老死』支（jarā-maraṇa，指衰老和死亡），與過去、現在、未來三世相同。所說的『一念』，詳細情況如《玄文》第三卷境妙中所說。唸佛來對治昏睡，就像文中所說。

《止觀輔行傳弘決》卷第七之二

《止觀輔行傳弘決》卷第七之三

唐朝毗陵沙門湛然述

般若度中首先闡明攝法。此處的道理以下駁斥缺失，如文中所說。『應當』以下是請求補充。分為兩部分。首先確立修行，然後請求補充。在確立修行中，首先總的說明四念處（catuḥ-smṛty-upasthāna，指四種觀照方法，即身念處、受念處、心念處、法念處）具有破除顛倒妄想的功用，如文中所說。其次分別說明四念處。首先，不凈觀（aśubha，指對身體不凈的觀想）有五種。首先列出五種不凈，在《大智度論》（Mahāprajñāpāramitāśāstra）第二十一卷中有詳細的說明。首先說『種子』，如論中的偈頌說：『此身種子不凈，不是美妙的寶物。不是從清凈之處產生，而是父母邪念，憶念風吹淫慾之火，肉髓膏流熱變為精。由於業的因緣，識寄託于種子，在赤白精中。』所以說攬取他人遺體。吐淚等，大論中說：『身內欲蟲人和合時，男蟲白精如淚而出，女蟲赤精如吐而出，骨髓膏流令此二蟲吐淚而出。』生處不凈，如論中偈頌說：『此身為臭穢，不是從華開生，也不是從薝蔔花（campaka）中生出，又不是從寶山中生出。』現在說『住處』，所居住的地方叫做住。從出生處命名為生。因此兩段文字只是一種意思。猥，是雜惡的意思，也是眾多的意思。廝，是低賤役人的意思。自相不凈，衣服澡浴，種種華香，飴以上等食物，眾妙美味，經過一夜之間都變為不凈。即使穿天衣，吃天食，因為身體的本性，也會變成不凈。何況是穿人間衣服，吃人間食物。如論中偈頌說：『地水火風的性質能夠轉變，可以去除不凈。傾盡海水洗此身，也不能使之香潔。』譬如死狗用海水洗，即使剩下一粒灰塵，也和最初一樣臭。糞穢

【English Translation】 English version Two conditions: Love arises towards the father, and hatred arises towards the mother. This is called 'Avidyā' (ignorance, referring to the delusion and ignorance of the true nature of things). Considering the father's remains as one's own is called 'Saṃskāra' (formations, referring to actions and volitions arising from ignorance). From the 'Vijñāna' (consciousness) branch to the 'Jarā-maraṇa' (old age and death) branch, it is the same as the three times (past, present, and future). The so-called 'one thought' is explained in detail in the 'Realm of Wonder' section of the third volume of 'Profound Meaning'. Reciting the Buddha's name to counteract drowsiness is as stated in the text.

Commentary on the 'Mohe Zhiguan', Scroll 7, Part 2

Commentary on the 'Mohe Zhiguan', Scroll 7, Part 3

Composed by Śramaṇa Zhanran of Piling in the Tang Dynasty

In the Prajñāpāramitā (perfection of wisdom) section, the method of gathering the Dharma is first explained. The reasoning here refutes the omissions, as stated in the text. 'Should' below is a request for supplementation. It is divided into two parts. First, establish practice, and then request supplementation. In establishing practice, first, generally explain that the four Smṛty-upasthānas (foundations of mindfulness, referring to the four contemplations: contemplation of the body, sensations, mind, and phenomena) have the function of breaking down inverted thoughts, as stated in the text. Secondly, explain the four Smṛty-upasthānas separately. First, there are five types of Aśubha (uncleanliness contemplation, referring to the contemplation of the impurity of the body). First, list the five types of impurity, which are explained in detail in the twenty-first volume of the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom). First, it says 'seed', as the verse in the treatise says: 'This body's seed is impure, not a wonderful treasure. It is not born from purity, but from the parents' evil thoughts, the wind of remembrance blowing the fire of lust, flesh, marrow, and fat flowing hot and turning into essence. Due to the karmic cause, consciousness relies on the seed, in the red and white essence.' Therefore, it is said to take others' remains. Spitting tears, etc., the treatise says: 'When the desire worms inside the body unite, the male worm's white essence comes out like tears, and the female worm's red essence comes out like spitting, the bone marrow and fat flow, causing these two worms to spit tears.' The place of birth is impure, as the verse in the treatise says: 'This body is foul and filthy, not born from flowers, nor born from campaka flowers, nor born from treasure mountains.' Now it says 'dwelling place', the place where one lives is called dwelling. It is named birth from the place of birth. Therefore, the two passages have only one meaning. Vulgar means mixed evil, also means many. Ssi means lowly servant. Self-appearance is impure, clothes, bathing, various flowers and fragrances, sweet food and superior food, all wonderful delicacies, all become impure after one night. Even if wearing heavenly clothes and eating heavenly food, because of the nature of the body, it will also become impure. How much more so wearing human clothes and eating human food. As the verse in the treatise says: 'The nature of earth, water, fire, and wind can transform and remove impurity. Pouring out the sea to wash this body cannot make it fragrant and clean.' For example, washing a dead dog with seawater, even if there is a speck of dust left, it will be as smelly as the beginning. Filth

亦爾。𦡲者𦘭𦡲也。耳垢也。眵目汁凝現也。淋尿者應作此麻。即病也。其尿臭故。自性不凈者。大小便道目淚涕睡常流不息。如論偈云。種種不凈物充滿於其身。常流出不止如漏囊盛物。膿者。玉篇云。癰疽血也。身肉所有與彼不異。膏者身滑澤也。說文云。有角曰脂無角曰膏。身中不凈以類于彼。禮云。大膏臊。雞膏腥。羊膏膻。若云魚臭應云鯹鲹。肪者肥脂。𦙽者亦脂肪。今云腥臊如犬雞等也。故四念處云。外十二物名相不凈。內十二物名性不凈。中十二物名性相不凈。今文但分相性二種。不共立為相性不凈。應閤中間以屬於性。究竟不凈者。如論偈曰。審諦觀此身終必歸死處。難語無反覆。背恩如小兒。劇者甚也。如是下結。蜣螂亦曰蛣蜣。即丸糞蟲者是也。此蟲唯知美糞。而不辯歡喜丸味。次明苦觀者。論云。複次此身一切皆苦。屈伸俯仰無非苦者。如初坐為樂坐久則苦。行住臥等亦復如是。如淫為樂求女色時。得之逾多患生逾重。如疥病得火樂為苦因。行者知身但是無常苦不凈者。不得已而養之。譬如父母生於惡子。子雖極惡從己生故。要必養育令使成就。身實無樂。何以故。不自在故。如風病人不能俯仰行來去就。如病咽者不能語言。以是故知身不自在。故云于下苦中橫生樂想。準諸論文應以三途為苦

苦。名為上苦。諸天五衰相現。天樂壞時生於大苦。名為壞苦。人間為行苦。唸唸常苦故名為下。凡夫橫計以之為樂。故俱舍云。如以一睫毛置掌而不覺。若置眼睛上為損及不安。凡夫如手掌不覺行苦睫。智者如眼睛緣極生厭怖。望三途苦為下苦耳。今文從義直約人間以立三苦。雖是下苦具三苦故。不應于中橫生樂想。故大經十一迦葉難云。若於下苦生樂想者。于下生苦。乃至於下五盛陰苦。亦生於樂想耶。下生者三惡。中生者人。上生者天。又亦應云于下樂中生於苦想耶。佛言。如汝所言是故昔為釋摩男說於三受三苦。一一受中皆悉三苦。故今文中於行苦中立三苦義。次明無常觀中。云如系鳥等者。如論偈云。鳥來入瓶中羅𣪺掩瓶口。縠穿鳥飛去神明隨業走。釋曰。乘業受報如鳥入瓶。為業所繫如羅縠掩。果謝隨業如縠穿鳥去。去必逐業故名隨走。今此文中以籠喻果以瓶喻因。言得繩者準于有部。立以得得。漸以後得得於前得。故使往業能至未來。故有部中業入過去。得至未來。身死得謝未來報起。如一業成以一大得得於業法。又以小得得於大得。第二剎那以三大得。得前二得及以業法。初念之得俱成法故。又三小得得前三大。並初剎那九法成就。第三剎那二十七法。此之得義出自法相。釋作無作引論云。初唸作現

在成。第二念過去成。若無作者。初念現在成第二念二世成。所言作者。第一念中但有法俱。第二念中唯有法后。言法俱者。謂初念本法及大小得。言法後者。第二念去前前之念轉成法故。故後後念大小得得。言無作者。初第一念亦但有法俱。亦如作中初念說也。至第二念有法俱得及法后得。言法後者。亦如前作中第二念說。言法俱者與法后得。同時而起一無作法及大小得。是則第二念中有三大得及三小得。得初三法。同時復有三法俱起。故第二念九法俱生。並初念三成十二法。所以第二念中六得得於過去。名過去成。又有二得得現在法。名現在成。故云初念無作現在成。第二念無作二世成。凡云大小得者。皆以大得得於本法。復以小得。得於大得。還以大得得於小得。故大小得更互相得。故知第三念去。如是展轉得遍虛空。凡有所作善惡諸業若下劣心。唯有于作則無無作。若增上心則有于作及以無作。作與無作各起得得。業入過去得至未來。能招后報。作無作得但與形俱。是故得名得非色心。故俱舍論不相應行有十四種。謂得非得同分無想二定命相名身等類。是則一生之中於一業思之所起得。尚已無量。況無量生無量業得以至來際。若經部宗得既是假。但云意與身口和合成業。假立為種至未來生。又復業名通於方便

根本後起。今對根本立以業名。若大乘中藏識盛持以至來世。雖有此異凡受報處。必為精血四大所籠。未得擇滅非得已來。常為得繩之所連縛。連縛未斷去已復還。現陰若壞名為去已。復受生有名為復還。至無學果方名籠破。生有業盡名為不返。陰質不續名空籠存。此壞等者復斥凡夫。此五陰壞生有陰成。出陰入陰現生后等(云云)。印壞文成等者。重顯籠瓶文仍少異。籠瓶二喻但喻因果。此蠟印喻更加中陰。故大經二十七云。如蠟印印泥印與泥合印滅文成。文非泥出不餘處來。以印因緣而成是文。經合喻云。現在陰滅中陰陰生。是現在陰終不變為中陰五陰。亦非自生不從余來。因現陰故生中陰陰。提譬合云。如印印泥印滅文成。名雖無差而時節各異。是故我說中陰五陰非肉眼見天眼所見。釋曰。現陰如印。中陰生處義之如泥。現在陰滅。名為印壞。中陰陰起名為文成。於此復以中陰為印。業逼受胎名為印泥。中陰陰滅名為印壞。未來陰起名為文成。業種未斷文復為印。印復為文。文印相成。不可窮已。中陰生陰俱名為陰。此等滅時俱名印壞。此等成時俱名文成。生滅名同故曰無差。生處不同故云各異。若文不為印名為因滅。印不為文。文亦自壞。名為果亡。故大論云。先世業自作轉為種種形。虛空不受害無業亦如是

【現代漢語翻譯】現代漢語譯本根本是後起的。現在針對根本建立業的名稱。如果在大乘中，阿賴耶識（藏識，儲存一切業種的識）盛大地執持，直至來世。雖然有這些不同，但凡是受報之處，必定被精血四大所籠罩。在未得到擇滅（通過智慧斷滅煩惱）之前，並非已經獲得解脫，常常被『得』的繩索所連縛。連縛沒有斷開，離去後又會返回。現陰如果壞滅，稱為離去；再次受生，稱為返回。直到無學果（阿羅漢果）才能稱為籠子破裂，生有的業力耗盡，稱為不再返回。陰的物質不再延續，稱為空籠存在。『此壞等者』再次駁斥凡夫，因為此五陰壞滅，生有的陰又會形成，從一個陰出來，又進入另一個陰，現在生，後世生等等。『印壞文成等者』，再次顯示籠瓶的比喻，文字仍然略有不同。籠和瓶這兩個比喻只是比喻因果關係，而這個蠟印的比喻更加上了中陰（死亡到投胎之間的過渡期）。所以《大經》第二十七卷說：『如蠟印印泥，印與泥合，印滅文成。文非泥出，不從余處來，以印因緣而成是文。』經文的合喻是：『現在陰滅，中陰陰生。是現在陰終結，不會變為中陰五陰，也不是自己產生，不從其他地方來，因為現在陰的緣故，才產生中陰陰。』提出比喻並結合說：『如印印泥，印滅文成，名稱雖然沒有差別，但時節各有不同。』所以我說中陰五陰不是肉眼所能見到的，而是天眼所見到的。解釋說：現在陰就像印，中陰生處的意義就像泥。現在陰滅，稱為印壞；中陰陰起，稱為文成。在此又以中陰為印，業力逼迫受胎，稱為印泥；中陰陰滅，稱為印壞；未來陰起，稱為文成。業的種子沒有斷絕，文又成為印，印又成為文，文印相互成就，沒有窮盡。中陰和生陰都稱為陰，這些陰滅的時候都稱為印壞，這些陰成的時候都稱為文成。生滅的名稱相同，所以說沒有差別；生處不同，所以說各有不同。如果文不成為印，稱為因滅；印不成為文，文也會自己壞滅，稱為果亡。所以《大智度論》說：『先世的業自己造作，轉化為種種形，虛空不受損害，沒有業也是這樣。』

【English Translation】 English version The root is subsequent. Now, based on the root, we establish the name of karma. If, in the Mahayana, the Alaya consciousness (storehouse consciousness, the consciousness that stores all karmic seeds) strongly holds until the next life, although there are these differences, wherever one receives retribution, it will inevitably be enveloped by the essence, blood, the four great elements (earth, water, fire, wind). Before obtaining Nirvana (extinguishing afflictions through wisdom), one has not yet attained liberation, and is constantly bound by the rope of 'attainment'. If the binding is not severed, one will return after leaving. If the present skandha (aggregate) is destroyed, it is called leaving; being reborn again is called returning. Only when one attains the fruit of No-Learning (Arhatship) can it be said that the cage is broken, and when the karma of existence is exhausted, it is called no return. If the substance of the skandhas does not continue, it is called the empty cage remains. 'This destruction, etc.' again refutes ordinary beings, because when these five skandhas are destroyed, the skandhas of existence will form again, coming out of one skandha and entering another, present life, future life, and so on. 'The destruction of the seal and the formation of the pattern, etc.' again shows the analogy of the cage and the bottle, the words are still slightly different. The two analogies of the cage and the bottle only illustrate the relationship of cause and effect, while this analogy of the wax seal adds the intermediate state (the transitional period between death and rebirth). Therefore, the twenty-seventh volume of the Mahayana Sutra says: 'Like a wax seal stamping mud, the seal merges with the mud, the seal disappears and the pattern is formed. The pattern does not come out of the mud, nor does it come from elsewhere, but the pattern is formed by the cause and condition of the seal.' The sutra's combined analogy is: 'The present skandha ceases, and the intermediate skandha arises. The present skandha ends and does not become the intermediate five skandhas, nor does it arise by itself, nor does it come from elsewhere, but because of the present skandha, the intermediate skandha arises.' Presenting the analogy and combining it, it says: 'Like a seal stamping mud, the seal disappears and the pattern is formed, the names are the same, but the times are different.' Therefore, I say that the intermediate five skandhas are not visible to the physical eye, but are visible to the divine eye. The explanation says: The present skandha is like the seal, and the meaning of the place of birth in the intermediate state is like the mud. The present skandha ceases, it is called the destruction of the seal; the intermediate skandha arises, it is called the formation of the pattern. Here, the intermediate state is again taken as the seal, and the force of karma compels conception, it is called the sealing of the mud; the intermediate skandha ceases, it is called the destruction of the seal; the future skandha arises, it is called the formation of the pattern. If the seed of karma is not cut off, the pattern becomes the seal again, and the seal becomes the pattern again, the pattern and the seal accomplish each other, without end. The intermediate skandha and the birth skandha are both called skandhas, and when these skandhas cease, they are all called the destruction of the seal, and when these skandhas are formed, they are all called the formation of the pattern. The names of arising and ceasing are the same, so it is said that there is no difference; the places of birth are different, so it is said that they are different. If the pattern does not become the seal, it is called the destruction of the cause; if the seal does not become the pattern, the pattern will also destroy itself, it is called the loss of the effect. Therefore, the Mahaprajnaparamita Shastra says: 'The karma of the previous life is created by oneself and transformed into various forms, the void is not harmed, and it is the same without karma.'

。毗曇命是非色非心法者。亦屬十四不相應行攝。大集等者引證命也。一期為壽連持曰命。一期連持息風不斷。故出入息名為壽命。比丘不保七日等者。大論二十五。佛為比丘說死想義。有比丘白佛。我能善修死想。佛言。汝云何修。答言。不過七年。有云。不保七月。有云。七日乃至六五四三二一日。佛言。是名放逸。不得名為善修無常。有比丘言。不保從旦至食。有云。食頃。佛言。皆是放逸。有一比丘言。出息不保入息。佛言。是名精進善修無常。殃者咎也。罪也。爾雅云。肉爛也。若遭殃時義如肉爛。無父何怙無母何恃。理性法身猶如嬰孩。若無二智父母所養。是故當知必死不疑。云何安然而生常想。溘者去也。冥者北方幽冥即是陰方幽道故也。或精進滅火者。精進之水破懈怠火。猶如救火不可少息。懈怠火滅故云滅火。雖不少息與道尚乖。身雖精進不悟無常。不得名為身心精進。大論十八云。菩薩摩訶薩行精進者。四儀不廢。寧失身命不廢道業。譬如失火瓶水投之。唯存滅火不惜于瓶。諸行如舍懈怠如火。身如水瓶心如盛水。身心精進如合瓶投。是故精進以心為本以身為助。所以應須正助具足。若以空瓶投火擬滅。而不知水堪能滅火。徒自疲勞火終不滅。但身精進亦復如是。又精進者。亦如野雉見大樹林為

火所燒。恐眾鳥無依。以自身力飛入水中。漬其毛羽來滅大火。火大水小往來疲極。不以為苦。是時天帝來問之曰。汝作何事。答言。我為眾生以此林樹陰育處廣清涼快樂。我諸種類諸宗親族及諸眾生。皆依仰此。我之身力豈敢懈怠。問曰。汝此精進當至幾時。答言。以死為期。天帝言。汝言雖爾誰當信汝。即自立誓。若不虛者火當即滅。是時凈居諸天知菩薩誓廣。即為滅火。自古及今唯有此林。獨常滋茂不為火燒。喭云等者。喭傳也。應作諺字。若作喭者吊也。凡諸諺言皆似聖語。故自昔來用為實錄。顏氏家訓往往引之。可憐如精進五媚如道心。媚者好姿也。山海空市等者。法句經第二云。有梵志兄弟四人各得神通。知后七日一時皆死。自共議之。我等四人五通之力翻覆天地捫摸日月。寧不避死。一云。吾入大海。下不至地上不出水。一云。入須彌腹還合其山。一云。輕舉空中。一云。入大市中。各云。如是處避無常殺鬼豈知我處。議訖辭王述其去意。過七日已。各各命終如熟果落。市監曰王有一梵志卒死市中。王云。有四人避對。一人已死餘三豈免。王即問佛。佛告王言。有四事不可離。一者已在中陰不可不生。二者已生不可不老。三者已老不可不病。四者已病不可不死。白駒日也。烏兔月也。又俗典中雲。月中

【現代漢語翻譯】現代漢語譯本被火焚燒。恐怕眾鳥無處棲息，就用自己的力量飛入水中，浸濕羽毛來撲滅大火。火勢很大而水很少，（菩薩）往來於火場和水源之間，非常疲憊，卻不覺得苦。這時，天帝來問他：『你這是在做什麼？』（菩薩）回答說：『我爲了眾生，因為這片林木是眾生陰涼休息的地方，廣闊而清涼快樂。我的各種同類、宗親眷屬以及一切眾生，都依賴仰仗這裡。我怎麼敢懈怠呢？』天帝問：『你這樣精進要到什麼時候為止呢？』（菩薩）回答說：『以死為期限。』天帝說：『你這樣說，誰會相信你呢？』（菩薩）就自己立下誓言：『如果我說的是虛假的，火就立刻熄滅。』這時，凈居天的諸天知道菩薩的誓願廣大，就幫助他滅火。從古到今，只有這片林木，獨自常年茂盛，不被火燒燬。『喭云』等，『喭』是傳說的意思。應該寫作『諺』字。如果寫作『喭』，就是弔唁的意思。凡是諺語都好像聖人的話，所以自古以來被用作真實的記錄。《顏氏家訓》常常引用諺語。『可憐如精進，五媚如道心』，『媚』是美好的姿態的意思。『山海空市』等，《法句經》第二篇說：『有婆羅門兄弟四人，各自得到神通，知道七天後同一時間都會死去。他們共同商議，我們四人有五種神通的力量，能夠翻天覆地，撫摸日月，難道還不能避免死亡嗎？』一人說：『我進入大海，下不到地，上不露出水面。』一人說：『進入須彌山腹中，讓山合攏。』一人說：『輕輕飛到空中。』一人說：『進入大市場中。』各自說：『像這樣躲避，無常的殺鬼怎麼能知道我在哪裡呢？』商議完畢，向國王辭行，說明了他們的去意。過了七天，各自都像成熟的果實一樣掉落而死。市場管理者稟告國王說：『有一個婆羅門突然死在市場中。』國王說：『有四個人要躲避死亡，一人已經死了，其餘三人難道能免除嗎？』國王就去問佛。佛告訴國王說：『有四件事是無法逃避的。一是已經進入中陰身，就不能不出生；二是已經出生，就不能不衰老；三是已經衰老，就不能不生病；四是已經生病，就不能不死。』『白駒』指的是太陽，『烏兔』指的是月亮。另外，世俗典籍中說，月亮中...

【English Translation】 English version It was being burned by fire. Fearing that the birds would have nowhere to rely on, he used his own strength to fly into the water, soaking his feathers to extinguish the great fire. The fire was great and the water was little, and he was exhausted from going back and forth. But he did not consider it a hardship. At that time, the Deva King came and asked him, 'What are you doing?' He replied, 'I am doing this for the sake of sentient beings, because this forest is a place of shade, wide, cool, and joyful. My various kinds, relatives, and all sentient beings rely on this. How dare I be lazy?' The Deva King asked, 'How long will your diligence last?' He replied, 'Until death.' The Deva King said, 'Even if you say so, who will believe you?' He then made a vow, 'If what I say is not true, may the fire be extinguished immediately.' At that time, the Pure Abode Devas, knowing the Bodhisattva's great vow, helped to extinguish the fire. From ancient times until now, only this forest has remained lush and has not been burned by fire. 'Yan Yun' etc., 'Yan' means 'tradition'. It should be written as the character 'Yan' (proverb). If it is written as 'Yan' (唁), it means 'condolence'. All proverbs are like the words of sages, so they have been used as true records since ancient times. The 'Yan Family Instructions' often quotes proverbs. 'Pitiable as diligence, five flatteries as the mind of the Tao', 'flattery' means 'beautiful appearance'. 'Mountains, Seas, Empty Markets' etc., the second chapter of the 'Dhammapada' says: 'There were four Brahman brothers, each of whom obtained supernatural powers and knew that they would all die at the same time in seven days. They discussed together, 'We four have the power of the five supernatural abilities, able to turn the sky and earth upside down, and touch the sun and moon. Can we not avoid death?' One said, 'I will enter the great sea, neither reaching the bottom nor emerging from the water.' One said, 'I will enter the belly of Mount Sumeru and let the mountain close.' One said, 'I will lightly fly into the sky.' One said, 'I will enter the great market.' Each said, 'Hiding like this, how can the impermanent killing ghost know where I am?' After discussing, they bid farewell to the king, explaining their intentions. After seven days, each of them died like ripe fruit falling. The market supervisor reported to the king, 'A Brahman suddenly died in the market.' The king said, 'There were four people trying to avoid death. One has already died. Can the remaining three escape?' The king then asked the Buddha. The Buddha told the king, 'There are four things that cannot be avoided. First, having entered the intermediate state, one cannot but be born; second, having been born, one cannot but grow old; third, having grown old, one cannot but become ill; fourth, having become ill, one cannot but die.' 'Bai Ju' refers to the sun, and 'Wu Tu' refers to the moon. In addition, secular classics say that in the moon...

有兔日中有烏。如野乾等者具如第四卷引。次又復當下無我觀也。忽聞贊罵等者。如人持瓶聞罵持者或贊持者。攬他彼說云贊罵己。一切事業亦復如是。況復罵己全是罵他。以身屬他四大造故(云云)。心性如手執如塗膠。取境名為隨執隨著。酷者虐也。赫者盛貌。隆者如前。如彼夜房等者。大論九十三云。瞋者本無一切皆虛妄事。故生嗔恚如於逆害。乃至奪命起重罪業。因茲重業必墮三惡。慎勿無事受大苦惱。如一山中有一佛圖。中有別房常有鬼來。故諸道人皆舍此房。有客比丘暮投其宿。維那處分令住此房。而謂之言。此房有鬼喜來惱人。能住不耶。此客比丘自恃戒力及多聞力。而不畏之。謂此小鬼有何所能。我能伏之。即便入房。至暮復有一客比丘求覓住處。維那亦令住此鬼房。亦如前說。客僧亦復如前人說。先住比丘閉門端坐伺待鬼來。後來比丘夜已黑闇打門求入。先者謂鬼不為開門。後者復以極力打門。內者復以極力拒之。外者得勝排門得入。內者以極力打外者。外者亦以極力打之。如是相打以至明旦。相見乃是故舊同學。各相愧謝。眾人聚而怪之。眾生亦爾。五陰本來無人無我。空取其相生於斗諍。若披在地但有骨肉。無復人我。當爾之時誰論彼此。是故菩薩語眾生言。汝慎勿于本空之中起斗諍罪。二鬼

【現代漢語翻譯】現代漢語譯本：『有兔日中有烏』（太陽中有兔子和烏鴉的形象）。『如野乾等者具如第四卷引』（像野干之類的例子，詳見第四卷的引用）。接下來，還要進一步修習無我觀。『忽聞贊罵等者』（忽然聽到讚揚或謾罵等）。比如有人拿著瓶子，聽到有人謾罵持瓶者或讚揚持瓶者，就認為別人所說的是在讚揚或謾罵自己。一切事業也是如此。更何況謾罵自己，其實完全是在謾罵他人，因為身體屬於他人，由四大元素構成。『心性如手執如塗膠。取境名為隨執隨著』（心性就像手拿著塗了膠的東西，抓住外境就叫做隨之執著）。『酷者虐也』（『酷』就是虐待）。『赫者盛貌』（『赫』是盛大的樣子）。『隆者如前』（『隆』的意思和前面一樣）。『如彼夜房等者』（就像那個夜晚的房間的故事）。《大智度論》第九十三卷說：『瞋者本無一切皆虛妄事，故生嗔恚如於逆害，乃至奪命起重罪業，因茲重業必墮三惡，慎勿無事受大苦惱』（嗔恚本來就是虛妄不實的，因為這些虛妄之事而生嗔恚，就像受到侵害一樣，甚至奪取性命，造下嚴重的罪業，因為這些罪業必定會墮入三惡道，所以要謹慎，不要無緣無故地承受巨大的苦惱）。就像一座山中有一座佛寺，寺中有一個單獨的房間，經常有鬼出現，所以很多修行人都捨棄了這個房間。有一個外來的比丘傍晚來投宿，維那安排他住在那個房間，並且告訴他說：『這個房間有鬼，喜歡來騷擾人，你能住嗎？』這個外來的比丘仗恃自己的戒律和多聞，並不害怕，認為這個小鬼能有什麼能耐，我能降伏它。於是就進入了房間。到了晚上，又有一個外來的比丘來尋找住處，維那也安排他住在那個鬼房間，也像之前那樣說了情況。這個外來的僧人也像前面那個人一樣。先住的比丘關上門端坐著，等待鬼來。後來到的比丘在夜晚已經黑了的時候敲門請求進入。先住的比丘認為是鬼，不給他開門。後來的人又用極大的力氣敲門。裡面的人也用極大的力氣抵擋。外面的人得勝，推門進入。裡面的人用極大的力氣打外面的人，外面的人也用極大的力氣打裡面的人。就這樣互相毆打直到天亮。相見之後，才發現是以前的同學。各自感到慚愧道歉。眾人聚在一起感到奇怪。眾生也是這樣，五陰本來無人無我，卻憑空取相，產生爭鬥。如果把（身體）鋪在地上，只不過是骨肉，沒有人和我之分。到那時，誰還會爭論彼此呢？所以菩薩告訴眾生說：『你們要謹慎，不要在本性空寂之中，產生爭鬥的罪業。』二鬼（兩個鬼）。

【English Translation】 English version: 'There is a rabbit in the sun and a crow.' (Referring to the image of a rabbit and a crow in the sun). 'Like jackals, etc., as quoted in the fourth volume.' (Examples like jackals are detailed in the citation from the fourth volume). Next, one should further cultivate the contemplation of no-self. 'Suddenly hearing praise or blame, etc.' (Suddenly hearing praise or blame, etc.). For example, if someone is holding a bottle and hears someone scolding or praising the holder, they assume that what others are saying is praising or blaming themselves. All actions are like this. Moreover, even if it seems like someone is scolding oneself, it is actually scolding others, because the body belongs to others and is made of the four great elements. 'The nature of the mind is like a hand holding something covered in glue. Grasping an object is called clinging to it.' ('The nature of the mind is like a hand holding something covered in glue. Grasping an external object is called clinging to it'). 'Cruel means abusive.' ('Cruel' means abusive). 'Resplendent means magnificent appearance.' ('Resplendent' means a magnificent appearance). 'Abundant is as before.' ('Abundant' means the same as before). 'Like that night room, etc.' (Like the story of that night room). The ninety-third volume of the Mahaprajnaparamita Shastra says: 'Anger is originally non-existent, all are false and illusory matters, therefore, generating anger is like being harmed, even to the point of taking life and creating heavy karmic offenses, because of these heavy karmic offenses, one will surely fall into the three evil realms, so be careful, do not needlessly suffer great distress.' (Anger is originally non-existent, all are false and illusory matters, therefore, generating anger is like being harmed, even to the point of taking life and creating heavy karmic offenses, because of these heavy karmic offenses, one will surely fall into the three evil realms, so be careful, do not needlessly suffer great distress). Like in a mountain there is a Buddhist temple (buddha-kshetra), in the temple there is a separate room, often ghosts appear, so many practitioners abandon this room. A visiting bhikshu (monk) came to stay for the night, the vihara (monastery) manager arranged for him to stay in that room, and told him: 'This room has ghosts, they like to harass people, can you stay?' This visiting bhikshu, relying on his precepts and extensive learning, was not afraid, thinking what ability does this little ghost have, I can subdue it. So he entered the room. In the evening, another visiting bhikshu came looking for a place to stay, the vihara manager also arranged for him to stay in that ghost room, and told him the situation as before. This visiting monk was the same as the previous person. The first bhikshu closed the door and sat upright, waiting for the ghost to come. The later bhikshu knocked on the door, requesting entry when the night was already dark. The first bhikshu, thinking it was a ghost, did not open the door for him. The later person knocked on the door with great force. The person inside also resisted with great force. The person outside prevailed and pushed the door open to enter. The person inside struck the person outside with great force, and the person outside also struck the person inside with great force. They fought each other like this until dawn. After seeing each other, they realized they were former classmates. They each felt ashamed and apologized. The crowd gathered and felt strange. Sentient beings are also like this, the five skandhas (aggregates) originally have no self, but they create appearances out of thin air and generate strife. If (the body) is laid on the ground, it is just bones and flesh, there is no self or other. At that time, who would argue about each other? Therefore, the bodhisattva (enlightened being) tells sentient beings: 'You must be careful, do not generate the sin of strife in the midst of the originally empty nature.' Two ghosts.

爭尸等者。大論十三云。如人遠行獨宿空亭。夜中有鬼擔一死屍。來著其前。復有一鬼從后而來。瞋罵前鬼云。是我尸何以擔來。前鬼復言。本是我物我自擔來。二鬼各以一手爭之。前鬼語曰可問此人。后鬼即問。是誰死人誰擔將來。是人思惟。此之二鬼皆有大力。實語虛語皆不免死。我今不應妄語答鬼。便答后鬼前鬼擔來。后鬼大瞋拔其手足。出著地上。前鬼愧之。取尸補之補之便著。臂手足等舉身皆易。於是二鬼共食所易活人之身。各各拭口分首而去。其人思惟。父母生身眼見食盡。我今此身儘是他肉。為有身耶為無身耶。如是思惟心懷迷亂不知所措。猶如狂人。天既明矣尋路而去。至前國土見有佛塔。凡見眾僧不論餘事。但問己身為有為無。諸比丘問。汝何人耶。答曰。我亦不知是人非人。即為眾僧廣說上事。眾僧皆云。此人自知己身無我易可化度。即語之言。汝身本來恒自無我。但以四大和合聚集。計為本身。如汝本身與今無異。時諸比丘度為沙門。斷煩惱盡得阿羅漢。是故有時於他人身亦計為我。以無我故。有時於我謂為他人。故文殊問經云。有老人夜臥手捉兩膝。而便問云。那得有此兩小兒耶。身若有我云何不識謂為小兒。故知橫計皆無定實。若修下結成三乘行異。初聲聞。先法中雲如為怨逐等者。四倒

【現代漢語翻譯】現代漢語譯本爭尸等者。《大智度論》第十三卷說：『譬如有人遠行，獨自在空亭中住宿。夜裡有個鬼揹著一具死屍，來到他面前。又有一個鬼從後面趕來，怒罵前面的鬼說：『這是我的屍體，你為什麼背來？』前面的鬼也說：『本來就是我的東西，我自然背來。』兩個鬼各自抓住屍體的一隻手爭奪。前面的鬼說：『可以問這個人。』後面的鬼就問那人：『這是誰的死人？是誰背來的？』那人心裡想：『這兩個鬼都有很大的力氣，說實話或說假話都免不了被殺死。我現在不應該說謊回答鬼。』便回答後面的鬼說：『是前面的鬼背來的。』後面的鬼大怒，拔掉他的手腳，丟在地上。前面的鬼感到慚愧，取來屍體的肉補在他身上，補了就長上了。手臂、手腳等全身都被換掉了。於是兩個鬼共同吃掉了被換了肉的活人的身體，各自擦擦嘴，分頭離開了。那人心裡想：『父母生下的身體，眼睜睜地看著被吃光了。我現在這個身體，全是別人的肉。我還有身體嗎？還是沒有身體呢？』這樣想著，心裡迷惑混亂，不知所措，就像個瘋子。天亮后，他沿著路走，到了前面的國家，看見一座佛塔。凡是見到僧人，不論其他事情，只是問自己的身體是有還是沒有。眾比丘問：『你是什麼人？』他回答說：『我也不知道是人還是不是人。』就為眾僧詳細地說了上面的事情。眾僧都說：『這個人自己知道自己的身體沒有我，容易教化。』就告訴他說：『你的身體本來就一直是無我的，只是因為四大和合聚集，才被認為是自身。像你原來的身體和現在的身體沒有什麼不同。』當時，眾比丘度他出家為沙門，斷盡煩惱，證得阿羅漢。所以，有時把別人的身體也認為是我的，因為無我的緣故。有時把我認為是他人，所以《文殊師利問經》說：『有個老人夜裡睡覺，用手抓住兩膝，就問說：『哪裡來的這兩個小孩子？』身體如果真有我，為什麼不認識，反而認為是小孩子呢？』所以知道橫加計度都沒有一定的真實性。如果修習下分結，成就三乘的修行就不同了。首先是聲聞乘。先法中說，『如為怨逐等者』，是四顛倒（catas vipallasana）。

【English Translation】 English version Disputes over Corpses, etc. The Thirteenth Chapter of the Mahaprajnaparamita Shastra (Da Zhi Du Lun) states: 'For example, a person travels far and lodges alone in an empty pavilion. In the night, a ghost carries a dead corpse and comes before him. Another ghost arrives from behind, angrily scolding the first ghost, saying, 'This is my corpse, why are you carrying it?' The first ghost replies, 'It was originally mine, I am naturally carrying it.' The two ghosts each grab one hand of the corpse and contend for it. The first ghost says, 'We can ask this person.' The second ghost then asks the person, 'Whose dead person is this? Who carried it here?' The person thinks, 'These two ghosts both have great strength; whether I speak truthfully or falsely, I cannot avoid being killed. I should not lie to answer the ghost.' He then answers the second ghost, saying, 'The first ghost carried it here.' The second ghost becomes greatly enraged, pulls out his hands and feet, and throws them on the ground. The first ghost feels ashamed, takes the flesh of the corpse and patches it onto him; as he patches, it grows back. His arms, hands, feet, etc., his entire body is replaced. Thereupon, the two ghosts together eat the body of the living person whose flesh was replaced, each wipes their mouth, and they depart in different directions. The person thinks, 'The body born of my parents, I watched with my own eyes as it was eaten completely. This body of mine now is entirely the flesh of others. Do I have a body, or do I not have a body?' Thinking thus, his mind is confused and disordered, not knowing what to do, like a madman. When dawn breaks, he follows the road and arrives at a country ahead, where he sees a Buddhist stupa. Whenever he sees monks, he does not discuss other matters, but only asks whether his body exists or does not exist. The monks ask, 'Who are you?' He replies, 'I do not know whether I am a person or not a person.' He then explains the above events in detail to the monks. The monks all say, 'This person knows for himself that his body is without self, and he is easy to teach.' They then tell him, 'Your body has always been without self; it is only because the four great elements (catudhatu) have harmoniously gathered together that it is considered to be a self. Your original body is no different from your current body.' At that time, the monks ordain him as a sramanera, he cuts off all afflictions, and attains arhatship.' Therefore, sometimes one considers the body of another to be one's own, because of the absence of self. Sometimes one considers oneself to be another. Therefore, the Manjushri Questions Sutra (Wenshushili Wen Jing) says, 'There was an old man who slept at night, holding his two knees with his hands, and then asked, 'Where did these two small children come from?' If the body truly had a self, why would he not recognize them, but instead consider them to be small children?' Therefore, it is known that arbitrary calculations have no fixed reality. If one cultivates the lower fetters (adho-bhagiya-samyojana), the accomplishment of the three vehicles (triyana) will be different. First is the sravaka-yana. The prior Dharma states, 'Like being chased by an enemy, etc.,' these are the four inversions (catas vipallasana).

如怨逼心如逐。身如怨國觀如叛出。不出五陰而於中行。若至見道方有出路。獐聞下譬。三乘之人雖復觀于諦緣度別。通而言之俱觀念處。雖同念處自行化他。有悲無悲宿福不同。故分三別。故於此後分出三乘。初文譬者。聲聞觀法義之如獐。生老病死猶如獵圍。三界五欲猶如水草。不遑視聽如不暇飲啖。希離二縛如志在免脫。次支佛行相中支佛觀法義之如鹿。觀因緣智猶如透圍。斷結侵習如小免難。自智如馳愍他如顧。悲智兼行故名為並。部行說法名為悲鳴。但贊出苦名為呦咽。呦呦鹿鳴也。咽字應作噎。飲食不下也。悲心愍物如食不進。自厭有餘名之為痛。亦悲他人名人為戀。昔同彼苦名為本群。欲去念住恐非永益。名雖踟躕。言踟躕者行不前貌。有少悲心似住生死。利物事微名為何益。說已入般。名為茹氣。教法不住名為吞聲。茹者飲也。雖愍而逝如銜悲前進。從自出下合譬。文略。悼者哀也。矜也。次明菩薩者譬文可知。次合譬中。文相皆是事助之益。是故當須事理合行。故下文若全無下。更說合行之意。若不見之如何進行。前聲聞中。先法次喻。次支佛中。先喻次合。此二合文。文相併略不委對合。是故於喻扶文委銷。今菩薩中合喻文足。故直合之不復別釋。大象合菩薩。從無常去至水火者。合雖聞圍合。

【現代漢語翻譯】現代漢語譯本如怨恨逼迫內心，如被追逐一般。身體如同怨敵之國，觀視如同叛離出走。不出離五陰（色、受、想、行、識，構成個體存在的五個要素）而於其中行進，若能達到見道（證悟真理）的境界，方才有出離的道路。以下用獐鹿大象來做比喻。聲聞乘（聽聞佛法而修行的乘）之人，雖然觀照四諦（苦、集、滅、道）和十二因緣（無明的流轉過程），所證悟的程度有所區別，但總的來說，都是在修習四念處（身、受、心、法）。雖然同樣修習四念處，但自行化他（自己修行，也教化他人）的能力，以及有悲心和無悲心，宿世的福報都不同，所以分為三個不同的乘別。因此，在此之後分出聲聞乘、緣覺乘和菩薩乘。最初的譬喻中，聲聞乘觀法義就像獐子一樣。生老病死就像獵人的圍獵。三界五欲（色、聲、香、味、觸五種慾望）就像水草。不遑視聽，就像沒有時間飲水吃草。希望脫離兩種束縛（煩惱障和所知障），就像一心想要免於被獵殺。其次，在緣覺乘（又名支佛乘，觀十二因緣而修行的乘）的行相中，緣覺乘觀法義就像鹿一樣。觀因緣的智慧就像看透了獵圍。斷除煩惱和習氣就像稍微免除了災難。依靠自己的智慧就像奔馳，憐憫他人就像回頭顧盼。悲心和智慧兼而有之，所以稱為『並』。以一部經的行相說法，稱為『悲鳴』。只是讚歎脫離苦難，稱為『呦咽』，就像呦呦鹿鳴的聲音。『咽』字應該寫作『噎』，意思是飲食難以下嚥。悲憫眾生的心就像食物難以吞嚥。對自己厭離世間感到滿足，稱之為『痛』。也悲憫他人，稱之為『戀』。過去和他們一同受苦，稱之為『本群』。想要離去，又顧念眾生，恐怕不是永遠的利益，所以雖然想要離開，卻又猶豫不決。『踟躕』的意思是行走不前的樣子。有少許悲心，好像停留在生死輪迴之中。利益眾生的事情很微小，稱之為『有何益處』。說完之後就進入涅槃（寂滅），稱為『茹氣』。教法不住世，稱為『吞聲』。『茹』是飲用的意思。雖然悲憫眾生而逝去，就像含著悲傷前進。從『自出』以下是合譬，文句省略。『悼』是哀傷，也是憐憫的意思。接下來闡明菩薩乘，譬喻的文句可以自己理解。其次在合譬中，文句的相貌都是在事情上幫助利益眾生。因此應當在事相和道理上共同修行。所以下文說『若全無下』，進一步說明事理合修的意義。如果不能見到真理，如何修行呢？前面聲聞乘中，先說法，后比喻。其次緣覺乘中，先比喻，后合說。這兩種合說的文句，文句的相貌都比較簡略，沒有詳細地對應。因此在比喻中扶助文句，詳細地解釋。現在菩薩乘中，合譬的文句很完整，所以直接合說，不再分別解釋。大象合於菩薩乘。從『無常去』到『水火者』，合於雖然聽聞了獵圍的譬喻。

【English Translation】 English version Like resentment pressing on the heart, like being chased. The body is like a hostile country, viewing as if fleeing in rebellion. Not going beyond the five skandhas (form, feeling, perception, mental formations, consciousness, the five elements that constitute individual existence) but proceeding within them. If one reaches the stage of seeing the Way (realizing the truth), then there is a path to liberation. The following uses the roe deer, deer, and elephant as metaphors. Those of the Śrāvakayāna (vehicle of those who hear the teachings), although contemplating the Four Noble Truths (suffering, origin, cessation, path) and the Twelve Nidānas (the process of dependent origination), and the degree of their enlightenment differs, generally speaking, they are all practicing the Four Foundations of Mindfulness (body, feeling, mind, phenomena). Although they practice the Four Foundations of Mindfulness in the same way, their ability to benefit themselves and others (cultivating oneself and also teaching others), and whether they have compassion or not, and their past merits are different, so they are divided into three different vehicles. Therefore, after this, the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna are distinguished. In the initial metaphor, those of the Śrāvakayāna view the meaning of the Dharma like a roe deer. Birth, old age, sickness, and death are like a hunter's encirclement. The five desires of the three realms (desire, form, formless) are like water and grass. Not having time to see or hear is like not having time to drink water or eat grass. Hoping to escape the two bonds (afflictive obscurations and cognitive obscurations) is like being determined to avoid being hunted. Secondly, in the conduct of the Pratyekabuddhayāna (also known as the Independent Buddha Vehicle, those who practice by contemplating the Twelve Nidānas), those of the Pratyekabuddhayāna view the meaning of the Dharma like a deer. The wisdom of contemplating dependent origination is like seeing through the encirclement. Cutting off afflictions and habits is like slightly avoiding disaster. Relying on one's own wisdom is like galloping, pitying others is like looking back. Compassion and wisdom are combined, so it is called 'together'. Speaking the Dharma in the manner of a scripture is called 'sorrowful cry'. Only praising the escape from suffering is called 'bleating', like the sound of a deer bleating. The word 'yan' should be written as 'ye', meaning difficulty in swallowing food. The mind of compassion for sentient beings is like food that is difficult to swallow. Feeling satisfied with one's own aversion to the world is called 'pain'. Also pitying others is called 'attachment'. Having suffered together with them in the past is called 'original group'. Wanting to leave, but being mindful of sentient beings, fearing that it is not a permanent benefit, so although wanting to leave, hesitating. 'Hesitating' means the appearance of not moving forward. Having a little compassion, it seems like staying in the cycle of birth and death. The matter of benefiting sentient beings is very small, called 'what benefit is there'. After speaking, entering Nirvana (extinction), called 'ingesting breath'. The Dharma not abiding in the world is called 'swallowing the voice'. 'Ru' means drinking. Although passing away with compassion, it is like advancing with sorrow. From 'self-exit' below is the combined metaphor, the sentences are omitted. 'Diao' is sorrow, also means pity. Next, clarifying the Bodhisattvayāna, the sentences of the metaphor can be understood by oneself. Secondly, in the combined metaphor, the appearances of the sentences are all helping to benefit sentient beings in matters. Therefore, one should cultivate together in phenomena and principle. So the following says 'if completely without below', further explaining the meaning of cultivating phenomena and principle together. If one cannot see the truth, how can one cultivate? In the Śrāvakayāna above, first the Dharma is spoken, then the metaphor. Secondly, in the Pratyekabuddhayāna, first the metaphor, then the combined explanation. The sentences of these two combined explanations are relatively brief, without detailed correspondence. Therefore, in the metaphor, supporting the sentences, explaining in detail. Now in the Bodhisattvayāna, the sentences of the combined metaphor are complete, so directly combining and explaining, no longer explaining separately. The elephant corresponds to the Bodhisattvayāna. From 'impermanence goes' to 'water and fire', corresponds to although hearing the metaphor of the hunter's encirclement.

從又起慈悲去至獨去者。合不忍獨去。從安耐生死合自知力大等。從以智去至俱安者。合令群安隱。事度為功德。五分為法身。伏道為慧命。後後為增長。三祇為大象。從若小象子去抑揚也。小不及大抑也。初心可嘆揚也。初僧祇初名小菩薩。雖未免退實異凡小。故可稱歎。次引證中不住不調等者。初心菩薩事度誓願異凡夫故。名不住不調。異二乘故名不住調。雖知已去三句例此。而不取證故並云雖。但以伏道為無我等。不同通別二種菩薩。多修下結行成也。狼者獸也。似犬而狼。此三藏中三乘之智。同觀無常苦空無我。為三乘行異。並可以為助道事智。自行下正請加。蒙如結益並如文。若全下明合行之意。先斥失。次辯得。佛印者。印謂印可。可謂稱可。事理相稱故可聖心。為聖冥印障去理顯。既具眾失又迷理觀。印無是處。次所以下引昔化事。釋成助意。有法譬合。初法中二。初引昔化。謂昔曾系珠義如正道。退大輪迴義如重蔽。以小起之義如用助。初曾稟大。退大流轉不堪大化。先小導之方堪入大。是故名為以小起之。次從又佛初欲下。引現化儀以證助意。本是大緣義之如正。大機未熟義如重蔽。尋用方便義如用事。以當宜故如梵音贊。十方諸佛尚贊助道。況今重蔽而不助耶。如富家子下次舉譬。若論觀蔽應用

無生。事不獲已用事助者。如大經十九云。譬如有人閉在囹圄從廁孔出。譬如有人懼於冤家依旃陀羅。如婆羅門病食不凈藥。菩薩摩訶薩行於事度亦復如是。為是義故應須事助。況復今文正助合行。一切助行無非法界。合譬可見。此六度文並在大論第十五至第二十一。每於一度眾釋不同。然亦不出此之四意。次以六句料簡事理者。先問意者事度屬三藏。道品是無作。本以無作正行道品。通至無作三三昧門。今此乃云不修事度。無作三昧不成就者。事度應勝無作道品。次答意者。度之與品俱有事理。況復度品更互相攝。是故勝劣亦互受名。但作度名于治義便。所以對治從度為名。今文以事而助於理。故上文云。無事理定不成。前文已約佛今昔化。及以大經諸譬之文。足顯以事助理之意。為顯行門何論勝劣。為欲更顯通別治相。是故更為三對六句。于中先列六句。次釋。釋中先別次通。所言別者三對不同。且以事度對理道品。生滅道品對圓六度。以明相破相修相即。言相破者。文云如上道品不能契真。指前第六正修道品。故知即是無作道品。若修六度即能破蔽。即是今文對治助開。即是六度破道品也。若修圓六度不能契真。修事道品即能破惑。是名道品破六度也。六度之下云波羅蜜。故云彼岸。相修者。修事六度為對治竟

【現代漢語翻譯】無生（Anutpāda，不生不滅）。如果因為某些原因需要藉助外力來輔助修行，就像《大般涅槃經》第十九卷所說的那樣：『譬如有人被囚禁在監獄裡，只能從廁所的孔洞里逃脫；又譬如有人害怕仇家，只能依附於旃陀羅（Caṇḍāla，印度社會中的賤民）；又譬如婆羅門（Brāhmaṇa，印度教祭司）生病了，不得不吃不乾淨的藥物。菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）在行持六度（Pāramitā，佈施、持戒、忍辱、精進、禪定、般若）時也是如此。』因為這個原因，才需要藉助外力來輔助。更何況現在是正行和助行一起進行，一切助行都離不開法界（Dharmadhātu，諸法總相）。這個比喻可以說明問題。這些關於六度的內容都在《大智度論》第十五卷到第二十一卷中，每一度都有不同的解釋，但都離不開這四種意思。接下來用六句來簡擇事和理。首先提問：從意義上來說，事度屬於三藏（Tripiṭaka，經、律、論），道品（Bodhipākṣika-dharmas，三十七道品）是無作（Anābhoga，無為）。本來應該以無作作為正行來修道品，從而通達無作三三昧門（Animitta-samādhi，無相三昧；Apranihita-samādhi，無愿三昧；Śūnyatā-samādhi，空三昧）。現在卻說不修事度，無作三昧就不能成就，那麼事度就應該勝過無作道品。其次回答：從意義上來說，度（Pāramitā，波羅蜜）和品（Bodhipākṣika-dharmas，菩提分法）都包含事和理，更何況度和品互相攝持，所以勝劣之名也互相接受。只是用『度』這個名稱來表示對治的含義更為方便，所以對治是從『度』這個名稱而來。現在本文是用事來輔助理，所以上文說『沒有事，理就無法確定』。前面的文章已經用佛陀今昔教化的例子，以及《大般涅槃經》中的各種比喻，充分顯示了用事來輔助理的意義。爲了顯示行門的道理，何必爭論勝劣呢？爲了更清楚地顯示通、別、治的相狀，所以又提出了三對六句。其中先列出六句，然後解釋。解釋中先說別相，再說通相。所謂別相，是指三對不同。暫且用事度來對比理道品，用生滅道品來對比圓六度，以此來闡明相破、相修、相即的道理。所謂相破，文章說『像上面的道品不能契合真如』，指的是前面第六個正修道品，所以知道那就是無作道品。如果修習六度，就能破除遮蔽，這就是本文所說的對治助開，也就是六度破道品。如果修習圓六度不能契合真如，修習事道品就能破除迷惑，這就叫做道品破六度。六度之下稱為波羅蜜（Pāramitā），所以稱為彼岸（Pāra，到達彼岸）。相修是指修習事六度是爲了對治。

【English Translation】 Anutpāda (無生, Non-arising). If, due to certain circumstances, one needs to rely on external assistance, it is like what is said in the nineteenth volume of the Mahāparinirvāṇa Sūtra: 'It is like a person imprisoned who can only escape through a toilet hole; or like someone fearing enemies who can only rely on a Caṇḍāla (旃陀羅, an outcast in Indian society); or like a Brāhmaṇa (婆羅門, a Hindu priest) who is sick and must eat unclean medicine. A Bodhisattva-mahāsattva (菩薩摩訶薩, great Bodhisattva) practicing the six Pāramitās (六度, perfections of giving, morality, patience, effort, meditation, and wisdom) is also like this.' For this reason, external assistance is needed. Moreover, now both the primary practice and auxiliary practices are carried out together, and all auxiliary practices cannot be separated from the Dharmadhātu (法界, the realm of all phenomena). This analogy illustrates the point. These contents about the six Pāramitās are all in the Mahāprajñāpāramitāśāstra (大智度論) from the fifteenth to the twenty-first volumes, and each Pāramitā has different interpretations, but they all revolve around these four meanings. Next, six sentences are used to discern between practice (事, shì) and principle (理, lǐ). First, the question is: In terms of meaning, the practice of the Pāramitās belongs to the Tripiṭaka (三藏, the three baskets of scriptures), and the Bodhipākṣika-dharmas (道品, the thirty-seven factors of enlightenment) are Anābhoga (無作, effortless). Originally, one should use Anābhoga as the primary practice to cultivate the Bodhipākṣika-dharmas, thereby attaining the three Animitta-samādhi (三三昧門, the three samādhis of emptiness, signlessness, and wishlessness). Now, it is said that if one does not cultivate the practice of the Pāramitās, the Anābhoga samādhi cannot be achieved, then the practice of the Pāramitās should surpass the Anābhoga Bodhipākṣika-dharmas. Secondly, the answer is: In terms of meaning, both the Pāramitās (度) and the Bodhipākṣika-dharmas (品) contain practice and principle. Moreover, the Pāramitās and the Bodhipākṣika-dharmas mutually encompass each other, so the names of superiority and inferiority are also mutually accepted. It is just that using the name 'Pāramitā' to express the meaning of counteracting is more convenient, so counteracting comes from the name 'Pāramitā'. Now, this text uses practice to assist principle, so the previous text said 'Without practice, principle cannot be established.' The previous text has fully demonstrated the meaning of using practice to assist principle with the examples of the Buddha's teachings in the past and present, as well as various analogies in the Mahāparinirvāṇa Sūtra. In order to show the principles of the practice path, why argue about superiority and inferiority? In order to more clearly show the characteristics of commonality, distinction, and counteraction, three pairs of six sentences are proposed again. Among them, the six sentences are listed first, and then explained. In the explanation, the distinct characteristics are stated first, and then the common characteristics. The so-called distinct characteristics refer to the three different pairs. For the time being, use the practice of the Pāramitās to compare with the principle of the Bodhipākṣika-dharmas, and use the Bodhipākṣika-dharmas of arising and ceasing to compare with the complete six Pāramitās, in order to clarify the principles of mutual destruction, mutual cultivation, and mutual identity. The so-called mutual destruction, the text says 'Like the above Bodhipākṣika-dharmas cannot accord with Suchness (真如, reality as it is)', referring to the sixth preceding practice of the Bodhipākṣika-dharmas, so it is known that it is the Anābhoga Bodhipākṣika-dharmas. If one cultivates the six Pāramitās, one can break through the obscurations, which is what the text calls counteracting and assisting in opening, that is, the six Pāramitās destroy the Bodhipākṣika-dharmas. If cultivating the complete six Pāramitās cannot accord with Suchness, cultivating the practice of the Bodhipākṣika-dharmas can break through delusion, which is called the Bodhipākṣika-dharmas destroying the six Pāramitās. Below the six Pāramitās is called Pāramitā, so it is called the other shore (Pāra, 到達彼岸, reaching the other shore). Mutual cultivation refers to cultivating the practice of the six Pāramitās for the sake of counteracting.

。更須進修無作道品。治道成就。故云任運。若修生滅道品為對治已。更須進修無作六度。言如上所說者。如上六度攝生滅道品中。即是生滅道品破事蔽竟。而理觀全無毫末。必須進修無作六度。言相即者。生滅六度即圓道品。生滅道品即圓六度。約事須有生滅等別。據諸法體本來相即。故引經云皆摩訶衍。檀度舉六度之初。念處舉道品之首。故知相破相修約判權實。而成助道。相即即是約開權實。而成合行。若且一往為無作故。修事為治如向所說。若以四教遞為助者。應以通教對事六度。別教對事圓教對事。別教對通圓教對通。圓教對別。總合六重度品不同。通論下次通論諸法。皆得相對以辯六句。文中略舉四諦因緣。言有無等者。有謂有益。無謂無益。非有無者。即是相即。人見有無及以雙非作三諦釋。甚失文旨。若不論助則于當教隨所宜樂。以論有益無益等也。是故當教亦有相破相修相即。次明攝調伏諸根者。初正明調伏中四教不同。一一教中皆具六度。一一度中皆調六根。即是一一根中皆具六度。四教乃成二十四番六度。亦是二十四番道品。若望隨自意中更對六作。又成度品各二十四。乃成度品各四十八。於一助治豐富若此。世人不識讀者尚迷。今文既云調伏諸根。即是置作論受。一一教中皆悉。先釋次結。

【現代漢語翻譯】現代漢語譯本：更需要進一步修習『無作道品』（Anutpāda-mārga-aṅga，不生不滅的修行方法），以使修行之道達到圓滿成就，所以稱為『任運』（任其自然）。如果修習『生滅道品』（Saṃskṛta-mārga-aṅga，有生有滅的修行方法）是爲了對治煩惱，那麼之後更需要進一步修習『無作六度』（Anutpāda-ṣaṭ-pāramitā，不生不滅的六種修行）。所說的『如上』，指的是如上文所說的『六度』（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）包含『生滅道品』（Saṃskṛta-mārga-aṅga，有生有滅的修行方法）的內容，也就是『生滅道品』（Saṃskṛta-mārga-aṅga，有生有滅的修行方法）已經破除了事相上的遮蔽，但理觀方面卻完全沒有涉及。因此，必須進一步修習『無作六度』（Anutpāda-ṣaṭ-pāramitā，不生不滅的六種修行）。所說的『相即』，指的是『生滅六度』（Saṃskṛta-ṣaṭ-pāramitā，有生有滅的六種修行）就是圓滿的『道品』（mārga-aṅga，修行方法），『生滅道品』（Saṃskṛta-mārga-aṅga，有生有滅的修行方法）就是圓滿的『六度』（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）。從事相上來說，有生滅等差別；但從諸法的本體來說，本來就是相互融合的。所以經典中說『皆摩訶衍』（Mahāyāna，大乘）。『檀度』（Dāna-pāramitā，佈施）是『六度』（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）之首，『念處』（Smṛtyupasthāna，四念處）是『道品』（mārga-aṅga，修行方法）之首。由此可知，『相破』（互相破除）和『相修』（互相修習）是根據判別權巧和真實而成就助道，『相即』（互相融合）則是根據開顯權巧和真實而成就合一的修行。如果僅僅是爲了『無作』（Anutpāda，不生不滅）而修習事相，作為對治煩惱的方法，就像前面所說的那樣。如果用『四教』（catuḥ-śāsana，四種教法）互相輔助，那麼應該用『通教』（Sādhāraṇa-śāsana，通教）來對治事相上的『六度』（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧），用『別教』（Asādhāraṇa-śāsana，別教）來對治事相，用『圓教』（Pūrṇa-śāsana，圓教）來對治事相，用『別教』（Asādhāraṇa-śāsana，別教）來對治『通教』（Sādhāraṇa-śāsana，通教），用『圓教』（Pūrṇa-śāsana，圓教）來對治『通教』（Sādhāraṇa-śāsana，通教），用『圓教』（Pūrṇa-śāsana，圓教）來對治『別教』（Asādhāraṇa-śāsana，別教）。總共六重『度品』（pāramitā-aṅga，修行方法）各不相同。總的來說，下次討論諸法時，都可以相對地用六句來辨析。文中簡略地提到了『四諦』（catvāri-ārya-satyāni，苦、集、滅、道）和『因緣』（hetu-pratyaya，原因和條件）。所說的『有無』等，『有』指的是有益，『無』指的是無益，『非有無』指的是相互融合。有人用『有無』和『雙非』來解釋『三諦』（tri-satya，空、假、中），這完全曲解了原文的意思。如果不討論輔助，那麼在當教中，可以根據自己的喜好來討論有益或無益等。因此，當教中也有『相破』（互相破除）、『相修』（互相修習）和『相即』（互相融合）。接下來闡明『攝調伏諸根』（indriya-saṃvara，攝持調伏諸根），首先明確闡述了調伏諸根中『四教』（catuḥ-śāsana，四種教法）的不同。每一種教法都具備『六度』（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧），每一種『度』（pāramitā，修行）都能調伏六根，也就是每一根都具備『六度』（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）。『四教』（catuḥ-śāsana，四種教法）就形成了二十四番『六度』（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧），也就是二十四番『道品』（mārga-aṅga，修行方法）。如果考慮到隨自己意願而對治六根，又形成了『度』（pāramitā，修行）和『道品』（mārga-aṅga，修行方法）各二十四番，總共形成了『度』（pāramitā，修行）和『道品』（mārga-aṅga，修行方法）各四十八番。對於輔助和對治來說，其豐富程度就是這樣。世人不認識，讀者也迷惑。現在文中既然說『調伏諸根』（indriya-saṃvara，攝持調伏諸根），就是設定作用和接受。每一種教法都完全具備。先解釋，后總結。

【English Translation】 English version: Furthermore, it is necessary to advance in the cultivation of the 'Anutpāda-mārga-aṅga' (道品, Path Factors of Non-arising), to perfect the path of practice, hence it is called 'Nimitta-uddeśa' (任運, Spontaneous Functioning). If the 'Saṃskṛta-mārga-aṅga' (生滅道品, Path Factors of Arising and Ceasing) is cultivated as an antidote, then it is necessary to further cultivate the 'Anutpāda-ṣaṭ-pāramitā' (無作六度, Six Perfections of Non-arising). What is meant by 'as mentioned above' refers to the content of the 'ṣaṭ-pāramitā' (六度, Six Perfections: Generosity, Morality, Patience, Diligence, Concentration, and Wisdom) mentioned above, which includes the 'Saṃskṛta-mārga-aṅga' (生滅道品, Path Factors of Arising and Ceasing). That is, the 'Saṃskṛta-mārga-aṅga' (生滅道品, Path Factors of Arising and Ceasing) has already broken through the obscurations on the level of phenomena, but the contemplation of principle is completely absent. Therefore, it is necessary to further cultivate the 'Anutpāda-ṣaṭ-pāramitā' (無作六度, Six Perfections of Non-arising). What is meant by 'interpenetration' is that the 'Saṃskṛta-ṣaṭ-pāramitā' (生滅六度, Six Perfections of Arising and Ceasing) is the perfect 'mārga-aṅga' (道品, Path Factors), and the 'Saṃskṛta-mārga-aṅga' (生滅道品, Path Factors of Arising and Ceasing) is the perfect 'ṣaṭ-pāramitā' (六度, Six Perfections: Generosity, Morality, Patience, Diligence, Concentration, and Wisdom). From the perspective of phenomena, there are distinctions such as arising and ceasing; but from the perspective of the essence of all dharmas, they are originally interpenetrating. Therefore, the sutra says, 'All are Mahāyāna' (摩訶衍, Great Vehicle). 'Dāna-pāramitā' (檀度, Generosity) is the first of the 'ṣaṭ-pāramitā' (六度, Six Perfections: Generosity, Morality, Patience, Diligence, Concentration, and Wisdom), and 'Smṛtyupasthāna' (念處, Mindfulness) is the first of the 'mārga-aṅga' (道品, Path Factors). From this, it can be known that 'mutual destruction' and 'mutual cultivation' are based on the discrimination of expedient and real, and achieve auxiliary paths. 'Interpenetration' is based on the revelation of expedient and real, and achieves unified practice. If one only cultivates phenomena for the sake of 'Anutpāda' (無作, Non-arising), as an antidote to afflictions, as mentioned earlier. If the 'catuḥ-śāsana' (四教, Four Teachings) are used to assist each other, then the 'Sādhāraṇa-śāsana' (通教, Common Teaching) should be used to counter the 'ṣaṭ-pāramitā' (六度, Six Perfections: Generosity, Morality, Patience, Diligence, Concentration, and Wisdom) on the level of phenomena, the 'Asādhāraṇa-śāsana' (別教, Distinct Teaching) to counter phenomena, the 'Pūrṇa-śāsana' (圓教, Perfect Teaching) to counter phenomena, the 'Asādhāraṇa-śāsana' (別教, Distinct Teaching) to counter the 'Sādhāraṇa-śāsana' (通教, Common Teaching), the 'Pūrṇa-śāsana' (圓教, Perfect Teaching) to counter the 'Sādhāraṇa-śāsana' (通教, Common Teaching), and the 'Pūrṇa-śāsana' (圓教, Perfect Teaching) to counter the 'Asādhāraṇa-śāsana' (別教, Distinct Teaching). In total, there are six different levels of 'pāramitā-aṅga' (度品, Perfection Factors). Generally speaking, when discussing all dharmas next time, they can all be analyzed relatively using six phrases. The text briefly mentions the 'catvāri-ārya-satyāni' (四諦, Four Noble Truths: suffering, accumulation, cessation, path) and 'hetu-pratyaya' (因緣, cause and condition). What is meant by 'existence and non-existence' etc., 'existence' refers to beneficial, 'non-existence' refers to non-beneficial, and 'neither existence nor non-existence' refers to mutual integration. Some people use 'existence and non-existence' and 'double negation' to explain the 'tri-satya' (三諦, Three Truths: emptiness, provisional existence, and the middle way), which completely distorts the meaning of the original text. If assistance is not discussed, then in the current teaching, one can discuss beneficial or non-beneficial according to one's own preferences. Therefore, in the current teaching, there are also 'mutual destruction', 'mutual cultivation', and 'mutual integration'. Next, it explains 'indriya-saṃvara' (攝調伏諸根, Restraining and Subduing the Senses). First, it clearly explains the differences in the 'catuḥ-śāsana' (四教, Four Teachings) in subduing the senses. Each teaching possesses the 'ṣaṭ-pāramitā' (六度, Six Perfections: Generosity, Morality, Patience, Diligence, Concentration, and Wisdom), and each 'pāramitā' (度, Perfection) can subdue the six senses, that is, each sense possesses the 'ṣaṭ-pāramitā' (六度, Six Perfections: Generosity, Morality, Patience, Diligence, Concentration, and Wisdom). The 'catuḥ-śāsana' (四教, Four Teachings) then form twenty-four sets of 'ṣaṭ-pāramitā' (六度, Six Perfections: Generosity, Morality, Patience, Diligence, Concentration, and Wisdom), which are also twenty-four sets of 'mārga-aṅga' (道品, Path Factors). If one considers countering the six senses according to one's own will, then there are also twenty-four sets each of 'pāramitā' (度, Perfection) and 'mārga-aṅga' (道品, Path Factors), totaling forty-eight sets each of 'pāramitā' (度, Perfection) and 'mārga-aṅga' (道品, Path Factors). The richness of assistance and antidote is like this. People do not recognize it, and readers are confused. Now that the text says 'indriya-saṃvara' (攝調伏諸根, Restraining and Subduing the Senses), it is setting up function and acceptance. Each teaching is fully equipped. First explain, then summarize.

今初檀中不復論財者。且從調根。具足應如隨自意中。但約六作六受以明六度。度既有四以四種度調伏諸根。故調伏諸根亦有四別。即是助道遍於作受。治於六根六蔽之相。而於六根顯究寬六。故此因門已攝諸法。此之四教六度六根。若消釋者。必須順於當教教意。皆以後教展轉融前。方名助道展轉為治。次明戒中言不傷者。傷只是破。護戒無缺故曰無傷。言習應者如是修習使得相應。故大品習應品中。舍利弗問。菩薩摩訶薩。云何修習般若波羅蜜。與般若波羅蜜相應。論釋云。舍利弗知般若波羅蜜難行難得難可受持。故作是問。大品云。佛告舍利弗。菩薩摩訶薩習應色空乃至一切種智空。是名與般若波羅蜜相應。論問云。習應是何義。答。習謂隨般若波羅蜜修行不息不休。是名為習。譬如弟子隨順師教不違師意。是名相應。隨順般若不增不減。如涵蓋相稱是名相應。圓教中先引經。殃掘云者。準殃掘經。其殺千人唯少一人。欲害其母。佛隨至來複欲害佛。初緣具如第二卷引。佛徐行不疾。殃掘疾走趁佛不及。說偈喚言。住住大沙門等三十六偈。佛以二百七十六行偈答。每三行偈結成一答。合九十二答。其三行內但換第二行初句。余句並同。初云。

住住殃掘摩　　汝當住凈戒　我是等正覺　　輸汝慧劍稅　

【現代漢語翻譯】現代漢語譯本：現在開始在佈施（檀那，Dāna）中不再討論財物，而是從調伏根器入手。要做到圓滿具足，應當像《隨自意三昧》（隨自意中）所說的那樣。這裡只用六種作用和六種感受來說明六度（六波羅蜜，Six Pāramitās）。既然『度』有四種，就用這四種『度』來調伏各種根器。所以，調伏根器也有四種區別。這四種區別就是輔助修道的法門，普遍存在於『作』和『受』之中，用來對治六根和六蔽的種種現象，從而在六根中彰顯究竟的寬廣。因此，這個因門已經涵蓋了一切法。這四教、六度、六根，如果要進行消釋，必須順應各個教派的教義，都要以後面的教派逐漸融合前面的教派，才能稱之為輔助修道，逐漸成為對治煩惱的方法。接下來在持戒（尸羅，Śīla）中說『不傷』，『傷』就是指破戒。守護戒律沒有缺失，所以叫做『無傷』。說『習應』，就是說這樣修習，使得（修行）與（真理）相應。所以，《大品般若經·習應品》中，舍利弗（Śāriputra）問：『菩薩摩訶薩（Bodhisattva-mahāsattva）如何修習般若波羅蜜（Prajñāpāramitā），才能與般若波羅蜜相應？』《大智度論》解釋說：『舍利弗知道般若波羅蜜難以修行、難以獲得、難以受持，所以這樣問。』《大品般若經》說：『佛告訴舍利弗，菩薩摩訶薩修習與色空（Rūpa-śūnyatā）乃至一切種智空（Sarva-ākāra-jñāna-śūnyatā）相應，這叫做與般若波羅蜜相應。』《大智度論》問：『習應是什麼意思？』回答說：『習，就是指隨順般若波羅蜜修行，不停止不間斷，這叫做習。譬如弟子隨順師父的教導，不違背師父的意思，這叫做相應。隨順般若，不增加不減少，就像盒子和蓋子互相吻合，這叫做相應。』圓教中先引用經典。《殃掘經》所說的殃掘（Aṅgulimāla），按照《殃掘經》的記載，他殺了九百九十九人，只差一人就滿一千人，想要殺害他的母親。佛陀隨後趕來，他又想殺害佛陀。最初的因緣就像第二卷所引用的那樣。佛陀慢慢地走，不快不慢。殃掘快速地跑，追趕佛陀卻追不上，於是說偈語呼喚說：『住住，大沙門』等三十六句偈語。佛陀用二百七十六行偈語回答，每三行偈語總結成一個回答，總共有九十二個回答。這三行偈語中，只是更換第二行第一句，其餘的句子都相同。最初說：

住住殃掘摩，汝當住凈戒
我是等正覺，輸汝慧劍稅

【English Translation】 English version: Now, in the context of giving (Dāna), we will no longer discuss material possessions, but rather focus on taming the roots (of afflictions). To achieve completeness, it should be as described in the Samadhi of Following One's Own Intent (隨自意中). Here, we will use the six actions and six receptions to explain the Six Perfections (Six Pāramitās). Since there are four types of 'perfections,' we use these four types to tame the various roots. Therefore, there are also four distinctions in taming the roots. These four distinctions are the methods that aid the path, universally present in 'action' and 'reception,' used to counteract the various phenomena of the six roots and six obscurations, thereby revealing the ultimate vastness in the six roots. Therefore, this 'cause' gateway already encompasses all dharmas. If we want to interpret these Four Teachings, Six Perfections, and Six Roots, we must align with the teachings of each school, and each subsequent school should gradually integrate the preceding schools, only then can it be called aiding the path and gradually becoming a method to counteract afflictions.

Next, in the context of precepts (Śīla), the phrase 'not harming' refers to not breaking the precepts. Guarding the precepts without deficiency is called 'not harming.' The phrase 'practicing accordingly' means that through such practice, one becomes aligned (with the truth). Therefore, in the Chapter on Practicing Accordingly of the Great Perfection of Wisdom Sutra (大品般若經), Śāriputra asks: 'How should a Bodhisattva-mahāsattva practice Prajñāpāramitā to be in accordance with Prajñāpāramitā?' The Mahāprajñāpāramitopadeśa (大智度論) explains: 'Śāriputra knows that Prajñāpāramitā is difficult to practice, difficult to attain, and difficult to uphold, so he asks this question.' The Great Perfection of Wisdom Sutra says: 'The Buddha tells Śāriputra, a Bodhisattva-mahāsattva practices in accordance with the emptiness of form (Rūpa-śūnyatā) up to the emptiness of all-knowing wisdom (Sarva-ākāra-jñāna-śūnyatā), this is called being in accordance with Prajñāpāramitā.' The Mahāprajñāpāramitopadeśa asks: 'What does 'practicing accordingly' mean?' It answers: 'Practicing means following Prajñāpāramitā in practice, without stopping or ceasing, this is called practicing. For example, a disciple follows the teacher's instructions and does not disobey the teacher's intentions, this is called being in accordance. Following Prajñā, without increasing or decreasing, like a box and lid fitting together, this is called being in accordance.'

In the Perfect Teaching, the sutra is quoted first. The Aṅgulimāla mentioned in the Aṅgulimāla Sutra, according to the Aṅgulimāla Sutra, he killed nine hundred and ninety-nine people, only one short of a thousand, and wanted to kill his mother. The Buddha then arrived, and he wanted to kill the Buddha. The initial causes are as cited in the second volume. The Buddha walked slowly, not fast or slow. Aṅgulimāla ran quickly, chasing the Buddha but could not catch up, so he spoke a verse calling out: 'Stop, stop, great Śrāmaṇa,' and so on, thirty-six lines of verse. The Buddha answered with two hundred and seventy-six lines of verse, each three lines of verse summarizing one answer, totaling ninety-two answers. In these three lines of verse, only the first phrase of the second line is changed, the remaining phrases are the same. Initially, it says:

Stop, stop, Aṅgulimāla, you should abide in pure precepts.
I am the Samyaksaṃbuddha, I offer you the tax of the wisdom sword.

等住無生際　　而汝不覺知　汝殃掘摩羅　　我是等正覺　今當輸汝稅　　無上善法水　汝今當速飲　　除汝生死渴

余第二行初句者。

我住無作際　　我住無為際　我住無老際　　乃至無病際

無染際等。殃掘慚愧猶如盲人為毒螫腳。佛說偈已復告殃掘云。云何名為學。殃掘答言。一切眾生命皆依飲食存。此是聲聞宗斯非摩訶衍。所謂摩訶衍離食常堅固。云何名為一。謂一切眾生皆以如來藏畢竟恒安住。如是增數至增六中雲。云何名為六。所謂六入處。此是聲聞宗斯非摩訶衍。若言摩訶衍。所謂彼眼根于諸如來常。明見來入門具足無減修。所謂彼耳根明聞來入門(已下並略第二第四句也)所謂彼鼻根明嗅來入門。所謂彼舌根明嘗來入門。所謂彼身根明觸來入門。所謂彼意根明說來入門。乃至增數以至十力。答竟佛命善來成阿羅漢。經中不云了了。今文義說一念眼根具權實理。故云了了及分明也。又今意根與經不同。亦是隨義。是故爾耳。經從外用故云明說。今從內證故名為知。經從外用名為說者。如法華中釋意根云。月四月至歲分別無窮盡。即是意根以說辯用。如是助者方助圓極。即名合行。彼九界下釋經。自謂等者。九界自謂當界為極。不知理體究竟真實。是故名為自謂非真。又具下

【現代漢語翻譯】現代漢語譯本我等待著無生之境，而你卻不自覺知曉。你這個殃掘摩羅（Angulimala，指殺人狂），我才是真正的等正覺者。現在我將輸給你無上的善法之水。你現在應當儘快飲用，以解除你生死輪迴的乾渴。

以上是第二行第一句。

我安住在無為的境界，我安住在無作的境界。我安住在無老的境界，乃至無病的境界。

以及無染的境界等等。殃掘（Angulimala）感到慚愧，就像盲人被毒蟲蜇傷了腳一樣。佛陀說完偈語后，又告訴殃掘（Angulimala）說：『什麼叫做學？』殃掘（Angulimala）回答說：『一切眾生的生命都依靠飲食而存在。』這是聲聞乘的宗旨，不是摩訶衍（Mahayana，大乘）。所謂的摩訶衍（Mahayana，大乘），是離開飲食而常保堅固的。什麼叫做一？』是指一切眾生都以如來藏（Tathagatagarbha，如來法身）而畢竟恒常安住。像這樣遞增計數，直到增六中說：『什麼叫做六？』是指六入處（six sense bases）。這是聲聞乘的宗旨，不是摩訶衍（Mahayana，大乘）。如果說是摩訶衍（Mahayana，大乘），是指那眼根對於諸如來，常能明見如來入門，具足而無減損地修習。所謂那耳根，明瞭聽聞如來入門（以下省略第二和第四句）。所謂那鼻根，明瞭嗅聞如來入門。所謂那舌根，明瞭嘗味如來入門。所謂那身根，明瞭觸覺如來入門。所謂那意根，明瞭言說如來入門。』乃至遞增計數，以至於十力。回答完畢后，佛陀命令他『善來』，成就阿羅漢。經中沒有說『了了』，現在用文字義理來說明一念眼根具足權實之理，所以說『了了』和『分明』。而且現在意根與經文不同，也是隨順義理。所以如此而已。經文是從外在作用來說，所以說『明說』。現在是從內在證悟來說，所以叫做『知』。經文是從外在作用來說，叫做『說』，如《法華經》中解釋意根說：『月四月至歲，分別無窮盡』，就是意根以言說來辯才運用。像這樣輔助者才能輔助圓滿到極點，就叫做合行。那九界下解釋經文，自以為等同者，九界各自認為自己的境界是最高的，不知道理體的究竟真實，所以叫做自以為是，並非真實。又具足下。

【English Translation】 English version I await the realm of non-birth, yet you are unaware. You, Angulimala (指殺人狂), I am the truly Fully Enlightened One (等正覺). Now I shall bestow upon you the water of the supreme good Dharma. You should quickly drink it now, to quench your thirst for birth and death.

The above is the first sentence of the second line.

I dwell in the realm of non-action, I dwell in the realm of non-doing. I dwell in the realm of non-aging, even to the realm of non-sickness.

And the realm of non-attachment, etc. Angulimala (指殺人狂) felt ashamed, like a blind man whose foot was stung by a poisonous insect. After the Buddha spoke the verse, he further told Angulimala (指殺人狂): 'What is called learning?' Angulimala (指殺人狂) replied: 'The lives of all beings depend on food for survival.' This is the tenet of the Sravaka (聲聞) Vehicle, not the Mahayana (摩訶衍, Great Vehicle). The so-called Mahayana (摩訶衍, Great Vehicle) is constantly firm even without food. What is called 'one'?' It means that all beings ultimately and constantly abide in the Tathagatagarbha (如來藏, Womb of the Tathagata). Increasing the count like this, up to increasing to six, it says: 'What is called six?' It refers to the six sense bases (six sense bases). This is the tenet of the Sravaka (聲聞) Vehicle, not the Mahayana (摩訶衍, Great Vehicle). If it is said to be Mahayana (摩訶衍, Great Vehicle), it means that the eye-root constantly and clearly sees the entrance to the Tathagata (如來) for all Tathagatas (如來), fully and without diminishing, cultivating. The so-called ear-root clearly hears the entrance to the Tathagata (如來) (the second and fourth sentences are omitted below). The so-called nose-root clearly smells the entrance to the Tathagata (如來). The so-called tongue-root clearly tastes the entrance to the Tathagata (如來). The so-called body-root clearly feels the entrance to the Tathagata (如來). The so-called mind-root clearly speaks the entrance to the Tathagata (如來).' Even increasing the count, up to the ten powers. After answering, the Buddha commanded him 'Welcome' and he became an Arhat. The sutra does not say 'clearly', but now the meaning of the text explains that the single thought of the eye-root fully possesses the provisional and real principles, so it is said 'clearly' and 'distinctly'. Moreover, the mind-root is now different from the sutra, and it also follows the meaning. That's why it is so. The sutra speaks from external function, so it says 'clearly speaks'. Now it speaks from internal realization, so it is called 'knowing'. The sutra speaks from external function, called 'speaking', as in the Lotus Sutra, which explains the mind-root: 'The moon from the fourth month to the year, distinguishes endlessly', which is the mind-root using speech to debate. Like this, the assistant can assist to the ultimate perfection, which is called combined practice. That nine realms below explain the sutra, those who think they are equal, the nine realms each think that their own realm is the highest, not knowing the ultimate truth of the principle, so it is called thinking they are, not being true. Also, possessing below.

釋六度舉例結成眼智。次例六塵總結。此則下合行。當知下結遍。並如文。大品云下。次引大品證也。云亡三者。此圓亡三語似通教。須簡同異使教相別。通教但以能所財物為三。別教約三亡於十界藥病授藥等三。圓教約三亡于空假中三。又若以能所財物之三。而為所亡。三教能亡觀行別者。義亦可然。通教即空而為能亡。別雖緣中用空不別。圓教即用不思議空。即此正是亡於三諦。常亡常照論亡論照。乃至無著亦須料簡。如是名為事理合行。應是具足者下正釋合行之相。先略立。次自他下釋也。具足事理自行化他。方名具足。然理通三教且從勝說。以圓對事方名具足。事則破其慳法等者。略語舍財。準例亦應釋捨身命。應云摩拭保重毫力不施名慳身法。資具長養不能傾生。名慳命法。封閉藏隱不欲人知。名慳財法。今不惜身命而行事施。身如聚沫命若電光財如糞土。名破慳法。雖能事施猶滯遠理。不能遍舍十界依正。慳義猶存名為慳心。心觀漸明不見十界身命財相。常與法界理檀相應。故云理則破其慳心。心慳若破則是遍舍一念十界百界依正。故入位時遍能逗會十界機緣。是故名為而能捨法。財施助法。法施融財。正助合行斯之謂也。結中二破謂破法破心。二舍謂舍財施法。事理二圓二舍周備。理施為體事施為用。

【現代漢語翻譯】現代漢語譯本釋六度舉例以總結眼智（chaksu-jnana，視覺和智慧）。接下來舉例六塵（sad-indriya-visaya，色、聲、香、味、觸、法）以總結。這屬於下合行（adho-yukta-carita，與較低層次的實踐相結合）。應當知道下結（adho-bandha，較低層次的聯繫）是普遍的，就像經文所說的那樣。《大品般若經》（Mahaprajnaparamita Sutra）云下，接下來引用《大品般若經》來證明。云亡三者，這裡所說的圓亡三（parivrtti-traya，三種轉化）的說法類似於通教（sadharana-yana，共通教法）。需要區分相同和不同，以使教相（yana-laksana，教法的特徵）有所區別。通教只是以能（samartha，能力）、所（adhara，所依）和財物（dravya，物質）為三。別教（visesa-yana，差別教法）則約三亡於十界（dasa-dhatu，十法界），如同對癥下藥。圓教（paripurna-yana，圓滿教法）則約三亡于空（sunyata，空性）、假（prajnapti，假名）、中（madhyama，中道）。又如果以能、所、財物之三作為所要亡的對象，而三教在能亡的觀行上有所區別，那麼這個意義也是可以成立的。通教以空作為能亡。別教雖然緣于中道，但用空並沒有區別。圓教則用不可思議的空，這正是亡於三諦（tri-satya，三諦：空諦、假諦、中諦）。常亡常照，論亡論照，乃至無著（Asanga，印度佛教瑜伽行派創始人之一）也需要仔細辨別。像這樣就叫做事理合行（vastu-yukta-carita，事相與真理相結合的實踐）。『應是具足者下』，下面正式解釋合行的相狀。先簡略地確立，然後『次自他下』進行解釋。具足事理（vastu-yukta，事相與真理）、自行（svayam-carita，自我實踐）化他（para-carita，教化他人），才能稱之為具足。然而，理（yukti，真理）貫通三教，這裡且從殊勝的角度來說。以圓教來對照事相，才能稱之為具足。事相上，『事則破其慳法等者』，簡略地說就是舍財（dana，佈施）。按照這個例子，也應該解釋捨身命（atma-dana，捨棄身體和生命）。應該說，摩拭保重，毫力不施，叫做慳身法（kaya-matsarya，吝惜身體）；資具長養，不能傾生，叫做慳命法（jivita-matsarya，吝惜生命）；封閉藏隱，不欲人知，叫做慳財法（dravya-matsarya，吝惜財物）。現在不惜身命而行事施（vastu-dana，物質佈施），身體如聚沫，生命若電光，財如糞土，叫做破慳法（matsarya-bhanga，破除吝嗇）。雖然能夠事施，仍然滯留在遠理（dura-yukti，遙遠的真理），不能普遍捨棄十界依正（dasa-dhatu-asraya-viparyasa，十法界的依報和正報），慳義仍然存在，叫做慳心（matsarya-citta，吝嗇之心）。心觀（citta-darsana，心的觀察）逐漸明朗，不見十界身命財相，常與法界理檀（dharma-dhatu-yukta-dana，與法界真理相應的佈施）相應，所以說『理則破其慳心』。心慳若破，則是普遍捨棄一念十界百界依正，所以進入果位時，普遍能夠逗會十界機緣（dasa-dhatu-avasara，十法界的機緣）。因此叫做而能捨法（dana-dharma，佈施之法）。財施（dravya-dana，財物佈施）輔助法施（dharma-dana，佛法佈施），法施融攝財施，正助合行，說的就是這個意思。總結中，二破是指破法（dharma-bhanga，破除對法的執著）和破心（citta-bhanga，破除對心的執著）。二舍是指舍財施（dravya-dana，捨棄財物佈施）和舍法施（dharma-dana，捨棄佛法佈施）。事理二圓（vastu-yukta-dvaya-paripurna，事相與真理兩方面的圓滿），二舍周備（dvaya-dana-paripurna，兩種佈施的周全具備）。理施（yukti-dana，真理佈施）為體（svabhava，本體），事施（vastu-dana，物質佈施）為用（karman，作用）。

【English Translation】 English version Explanation of the Six Paramitas (perfections) is exemplified to conclude the eye-wisdom (chaksu-jnana). Next, the Six Dusts (sad-indriya-visaya) are exemplified for summarization. This belongs to the lower combined practice (adho-yukta-carita). It should be known that the lower conclusion (adho-bandha) is universal, just as the text says. 『The Mahaprajnaparamita Sutra says below,』 next, the Mahaprajnaparamita Sutra is cited as proof. 『The three vanishings said,』 the saying of the three complete vanishings (parivrtti-traya) here resembles the Common Teaching (sadharana-yana). It is necessary to distinguish similarities and differences to differentiate the characteristics of the teachings (yana-laksana). The Common Teaching only takes the able (samartha), the based (adhara), and material things (dravya) as the three. The Separate Teaching (visesa-yana) speaks of the three vanishings in the Ten Realms (dasa-dhatu), like prescribing medicine according to the illness. The Complete Teaching (paripurna-yana) speaks of the three vanishings in emptiness (sunyata), provisionality (prajnapti), and the middle way (madhyama). Furthermore, if the three of the able, the based, and material things are taken as the objects to be vanished, and the three teachings differ in the contemplative practices of vanishing, then this meaning can also be established. The Common Teaching takes emptiness as the vanishing. Although the Separate Teaching is based on the middle way, there is no difference in using emptiness. The Complete Teaching uses inconceivable emptiness, which is precisely vanishing in the Three Truths (tri-satya): the truth of emptiness, the truth of provisionality, and the truth of the middle way. Constant vanishing and constant illumination, discussing vanishing and discussing illumination, even Asanga needs to be carefully distinguished. Like this, it is called the combined practice of phenomena and principle (vastu-yukta-carita). 『It should be complete below,』 below is the formal explanation of the characteristics of the combined practice. First, briefly establish it, and then 『next, self and others below』 explain it. Being complete in phenomena and principle (vastu-yukta), self-practice (svayam-carita), and transforming others (para-carita) can be called complete. However, the principle (yukti) penetrates the three teachings, and here it is discussed from a superior perspective. Using the Complete Teaching to compare with phenomena can be called complete. In phenomena, 『phenomena then break the stinginess of the Dharma, etc.,』 briefly speaking, it is giving (dana). According to this example, the giving of body and life (atma-dana) should also be explained. It should be said that carefully wiping and cherishing, not giving even a hair's strength, is called stinginess of body (kaya-matsarya); nourishing with resources, not being able to give up life, is called stinginess of life (jivita-matsarya); closing and hiding, not wanting people to know, is called stinginess of wealth (dravya-matsarya). Now, not cherishing body and life and practicing giving (vastu-dana), the body is like foam, life is like lightning, and wealth is like dung, which is called breaking stinginess (matsarya-bhanga). Although one can practice giving, one still lingers in distant principle (dura-yukti), and cannot universally give up the dependent and independent retributions of the Ten Realms (dasa-dhatu-asraya-viparyasa), the meaning of stinginess still exists, which is called stingy mind (matsarya-citta). The mind's observation (citta-darsana) gradually becomes clear, and one does not see the characteristics of body, life, and wealth in the Ten Realms, and is always in accordance with the Dharma Realm's principle of giving (dharma-dhatu-yukta-dana), so it is said 『principle then breaks the stingy mind.』 If the stingy mind is broken, then one universally gives up the dependent and independent retributions of the Ten Realms and the Hundred Realms in one thought, so when entering the position, one can universally meet the opportunities of the Ten Realms (dasa-dhatu-avasara). Therefore, it is called being able to give the Dharma (dana-dharma). Giving wealth (dravya-dana) assists giving the Dharma (dharma-dana), and giving the Dharma integrates giving wealth. The combined practice of the main and auxiliary is what is being said here. In the conclusion, the two breakings refer to breaking the Dharma (dharma-bhanga) and breaking the mind (citta-bhanga). The two givings refer to giving up wealth (dravya-dana) and giving up the Dharma (dharma-dana). The two completenesses of phenomena and principle (vastu-yukta-dvaya-paripurna), the two givings are fully equipped (dvaya-dana-paripurna). Giving the principle (yukti-dana) is the substance (svabhava), and giving phenomena (vastu-dana) is the function (karman).

此約自行以論體用。故云體用事理具足。度二死海至三德岸。名波羅蜜。作此觀時名為觀行。六根若凈名相似位。具如法華六根清凈。若入銅輪具如華嚴十種六根。次明攝佛威儀者。前之二科略攝因行。此去十科略攝果德。佛以無緣慈悲攝物。不動法性現諸威儀。必依不共力無畏等。故十力等名佛威儀。初文總標來意。今逐已下別明攝相。既以六度而為助道。即應六度攝佛威儀。六度名陜攝義不周。故隨名便以道品攝。前既六度以攝道品。當知道品不異六度。又道品只是四諦之一。若有道諦方有四諦。若無道者苦集非諦。何況滅耶。道名復陜故具用四。文中雖分四種十力。十力之外無別十力。亦如四諦無量相等。故引殃掘力有無量。非諸聲聞緣覺所知。如處非處聲聞經中。即以六道而為非處涅槃為處。今摩訶衍約四四諦十界四土。辯處非處。故大乘力如十方土。大經既對二乘四諦以明無量。今亦且對二乘經力以明十力。于中初正攝四種十力。故一一力中皆須四義。初釋處非處中。言乃至無作者。中越二教。若欲例知。即以無生例于生滅。無量例于無作。巧拙雖殊所緣理等。下九力中一一皆須諸教對辯。方曉四種廣陜淺深。應知后之三力即三明也。大論二十七廣明十力。須者往尋。問。十力既不出四諦。何不但明四諦。

【現代漢語翻譯】現代漢語譯本此約定俗成，以論述體和用。所以說體、用、事、理都具備。渡過二死海（分段生死和變易生死）到達三德岸（法身德、般若德、解脫德），名為波羅蜜（Paramita，到彼岸）。作這種觀想的時候，稱為觀行位。六根如果清凈，名為相似位。具體內容如同《法華經》所說的六根清凈。如果進入銅輪位，具體內容如同《華嚴經》所說的十種六根。接下來闡明攝佛威儀。前面的兩科（六度、道品）簡略地概括了因行。從這裡開始的十科簡略地概括了果德。佛以無緣大慈悲來攝受眾生，在不動的法性中顯現各種威儀。必定依靠不共力、無畏等等。所以十力等被稱為佛的威儀。最初的文句總括地標明來意。現在逐一詳細地闡明攝相。既然用六度作為助道，就應該用六度來攝佛威儀。六度這個名稱概括的意義不周全，所以就隨順名稱的方便，用道品來攝。前面已經用六度來攝道品，應當知道道品不異於六度。而且道品只是四諦之一。如果有道諦，才有四諦。如果沒有道，苦集就不是諦，更何況滅諦呢？道這個名稱又過於狹隘，所以全部用四諦。文中雖然分為四種十力，十力之外沒有別的十力。也像四諦一樣有無量的相。所以引用鴦掘摩羅（Angulimala，以殺人手指為鬘者）的力量有無量，不是聲聞、緣覺所能知道的。如同『是處非處』的聲聞經中所說，用六道作為非處，涅槃作為是處。現在摩訶衍（Mahayana，大乘）用四諦、十界、四土來辨別是處非處。所以大乘的力量如同十方國土。大經既然針對二乘的四諦來闡明無量，現在也暫且針對二乘的經力來闡明十力。其中首先正式地攝取四種十力，所以每一個力中都必須有四種意義。最初解釋『處非處』中，說到『乃至無作者』，超越了二教。如果要類比得知，就可以用無生來類比生滅，用無量來類比無作。巧拙雖然不同，所緣的道理是相同的。下面的九力中，每一個都必須用諸教來對比辯論，才能明白四種廣狹淺深。應當知道後面的三力就是三明。大論第二十七廣泛地闡明了十力，需要的人可以前往尋找。問：十力既然沒有超出四諦，為什麼不只闡明四諦呢？

【English Translation】 English version This convention is based on discussing substance and function. Therefore, it is said that substance, function, phenomena, and principle are all complete. Crossing the two seas of death (the death of segments and the death of transformation) and reaching the shore of the three virtues (Dharmakaya virtue, Prajna virtue, and liberation virtue) is called Paramita (to the other shore). When making this contemplation, it is called the stage of contemplative practice. If the six roots are pure, it is called the stage of resemblance. The specific content is like the six roots purification mentioned in the Lotus Sutra. If one enters the Copper Wheel position, the specific content is like the ten kinds of six roots mentioned in the Avatamsaka Sutra. Next, it explains the Buddha's dignified conduct. The previous two sections (Six Perfections, Noble Eightfold Path) briefly summarize the causal practices. The ten sections from here onwards briefly summarize the virtues of the result. The Buddha uses unconditioned great compassion to embrace sentient beings, manifesting various dignified conducts in the immutable Dharma-nature. It must rely on uncommon powers, fearlessness, and so on. Therefore, the Ten Powers and so on are called the Buddha's dignified conduct. The initial sentence generally indicates the intention. Now, it explains the aspects of embracing in detail one by one. Since the Six Perfections are used as auxiliary paths, the Six Perfections should be used to embrace the Buddha's dignified conduct. The name 'Six Perfections' does not fully encompass the meaning, so it follows the convenience of the name and uses the Noble Eightfold Path to embrace. Since the Noble Eightfold Path has already been embraced by the Six Perfections, it should be known that the Noble Eightfold Path is not different from the Six Perfections. Moreover, the Noble Eightfold Path is only one of the Four Noble Truths. If there is the Truth of the Path, then there are the Four Noble Truths. If there is no Path, then suffering and accumulation are not truths, let alone cessation? The name 'Path' is also too narrow, so all four Truths are used. Although the text divides into four kinds of Ten Powers, there are no other Ten Powers outside of the Ten Powers. It is also like the Four Noble Truths having immeasurable aspects. Therefore, it is cited that Angulimala's (one who wears a garland of murdered people's fingers) power is immeasurable, which is not known by the Sravakas and Pratyekabuddhas. Just like in the Sravaka Sutra of 'right place and wrong place', the six realms are used as the wrong place, and Nirvana is used as the right place. Now, Mahayana (Great Vehicle) uses the Four Noble Truths, the Ten Realms, and the Four Lands to distinguish between right place and wrong place. Therefore, the power of Mahayana is like the lands of the ten directions. Since the Great Sutra explains immeasurability in response to the Four Noble Truths of the Two Vehicles, now it also temporarily explains the Ten Powers in response to the Sutra power of the Two Vehicles. Among them, the four kinds of Ten Powers are formally embraced first, so each power must have four meanings. In the initial explanation of 'right place and wrong place', it says 'even to the non-creator', surpassing the two teachings. If you want to know by analogy, you can use non-birth to analogize birth and death, and use immeasurability to analogize non-creation. Although the skillfulness is different, the principles of what is relied upon are the same. In the following nine powers, each one must be compared and debated with various teachings in order to understand the four kinds of breadth, narrowness, shallowness, and depth. It should be known that the following three powers are the Three Clear Knowledges. The twenty-seventh chapter of the Great Treatise extensively explains the Ten Powers, and those who need it can go and find it. Question: Since the Ten Powers do not exceed the Four Noble Truths, why not just explain the Four Noble Truths?

何須明力。答。諦通所觀之境力明如來勝能。四諦在因十力唯果。四諦通小力唯在大。故須別說。是一法門等者。釋疑也。初釋四種疑。力必利生。生機不同能被必別。故須四種藥病相對以辯四法。不令等者。顯露法輪利益不等。同一座席所稟各殊。小不聞大令不謗大。大得密聞是故不抑。能仁者。亦曰能儒。直林。度沃焦等。具如華嚴名號品明。菩薩智臣等者。明五時中諸大菩薩知佛口密扣機而問。如王但云先陀婆來。智臣善知鹽水器馬。於一言音密被四類。機應主伴不差毫釐。鄭者亦重也。故漢書云。皇天所以鄭重。即頻降命也。菩薩亦爾。為眾生故頻煩扣聖。問十力去釋因果疑。初問意者。助道但在初心十力唯居果位。何得初心而攝果力。答意者。引三處文。以證初心可修十力。況助門遍具攝始終。十力既然諸法例爾。故但難力余不復論。是故下文但直爾釋乃至不共及相好等。初引大論者。引論二釋並是初心已修十力。引初文者。既許菩薩修般若時十力不應住。初心若住望佛有過。非初心無故云初心。但未究竟。為是義故。故不應住。當知初心已有力分。又菩薩下釋是分得。若爾下次引華嚴。先更難論。論中但云初心許修豈名為得。此斥初解云多生著。故知即是修而未得。言后語入位者。次難后解云未究竟。應

在初住方名入位。何關初心。準此二義不名初心具足十力。若依下正引經答。住前已得十力之分。是故當知非初心無。后云乃至如是觀者便成正覺。即是初住分證十力。言先當分別十種法者。自古講者。云十梵行。既在住前義當十信。文言三業及佛法僧戒者。此中語略。應云身身業口口業意意業及佛等四。舊經十七云。法慧菩薩承佛神力說十住竟。次正念天子問。具如今文所引者。是法慧答云。此菩薩一向專求無上菩提。先當分別十種之法。身乃至戒應如是觀。觀此十法皆同法界。且從皆非梵行而說。以此菩薩棄俗出家修梵行故。為無上道。復觀事行不可得也。何者。具清凈戒名為梵行。從緣方具。緣謂三業三寶戒法。對於心因方能成就。今初推因緣皆無自性同法性理。故云如空。故彼經云。若身是梵行。當知梵行則不清凈。則為非法。則為混濁。則為臭穢塵垢諂曲八萬戶蟲。一一皆如初句說之。若身業是梵行。當知四儀即是梵行。余如今文。一一皆云應是梵行。若口是梵行。當知舌動即是梵行。唇齒和合即是梵行。若口業是梵行。當知語言為梵行。所說作無作稱譏譭譽。即為梵行。若意為梵行。當知覺觀憶念不忘思惟夢幻等為梵行。若意業為梵行。當知想是梵行。寒熱飢渴是梵行。苦樂憂喜是梵行。若佛是梵行。為

色受想行識。為三十二相八十種好神通變化等。是梵行耶。若法是梵行。為正法邪法寂滅涅槃生非生實不實等法為梵行耶。若僧是梵行者。為四果向。為初果乃至阿羅漢果僧為梵行耶。為三明六通八解脫時不時解脫為梵行耶。若戒為梵行者。具在今文。又約三世五陰種種推求。梵行叵得。觀此十已。次修十力。既初心許修即是有分。次引地持。言菩薩知如來藏者。義通別圓今意在圓。故前後文引九大禪。或通證二或唯證圓。故今藏義應從圓釋。若爾。何故復云在初地耶。答。義兼別故寄教道說。別教次第初心尚具。何況圓耶。故引地持助成華嚴。聞思前位既是十信。信中已修出生十力。故準華嚴不須疑也。二乘除入者。除者舍也。入者解也。舍煩惱故而得解悟。悟即是入所入是處。即八勝處也。故大論仁王並云八除入也。故知初地自性禪中攝得一切大小諸定。豈非等者。十信心修初地有分。三據明矣者。結前三文。道品下結攝如文。十住下釋名。諸佛菩薩如實智用通達一切了了分明。無能壞者無能勝者。又無過失。是故究竟乃名無過。故云得勝。方便化物故曰堪能。又至果時化用最勝名勝堪能。今明攝法義雖通初。且約極果以釋力名。故毗曇婆沙問云。何故如來身中之智以立力名而非余耶。答。無障礙義是力義。了見

三界是力義。名雖在小義意通大。廣陜為異比說可知。言扶助者有此力能扶於法身。用無窮盡。地持中意有自行故。外用無窮。然佛力下重釋疑也。言此二釋者。此十化生足為一釋。殃掘無量力為一釋。此力云十。復云無量。當知一一皆無量也。雖云無量不出於四。故云彌顯。此之十力及下九科。大論法相卒不可盡。今略存名目以顯攝法。次攝四無畏者。諸十力智內充明瞭。故對外緣而無所畏。故次十力而攝無畏。如釋力名中第二釋也。全從化用得無畏名。于中初正釋。次道品下結成。次引大論釋名。通名無畏者。謂于大眾廣說自他及智斷等。決定無失。無恐畏相名為無畏。以于內心諸德具故。故於大眾廣說無畏。言大眾者。謂若人若天。若沙門婆羅門。若魔梵等及以餘眾。十住下次引十住釋疑。初文難起。於四事中下正釋。佛應於一切下重難。舉大要下重釋。初文以略而難於四。次文以廣而難於四。故知四是處中之說。此四次第者。大論云。初如藥師示一切藥。第二如示一切病滅。第三如示藥法禁忌。第四如示所應食物。應隨四教分別相狀。今文存略例力可知。大論第七問曰。菩薩無畏與佛何別。答。有二意。一者一切處。二非一切處。非一切處是菩薩法。故知初心亦修無畏。大論二十八廣解無畏。次攝十八不共法

【現代漢語翻譯】現代漢語譯本三界（欲界、色界、無色界）是力的體現和意義所在。雖然『名』這個概念看似狹小，但其『義』卻能涵蓋廣大。廣闊和狹隘的差異可以通過類比來理解。說到扶助，這種力量能夠扶助法身，使其作用無窮無盡。《地持經》中的意思是，因為有自行的能力，所以對外在的應用也是無窮的。然而，佛力在下文會再次解釋以消除疑惑。說到這兩種解釋，十種化生（如來十種不可思議的化生）可以算作一種解釋，鴦掘摩羅（Angulimala，殺人魔王）的無量力可以算作另一種解釋。這裡說力量有十種，又說無量，應當明白每一種都包含無量。雖然說是無量，但都離不開四種（信、精進、念、定），所以說更加明顯。這十力以及下面的九科（四無所畏、四無礙解、六念等），《大智度論》中對法相的解釋窮盡不了。現在只保留名稱，以顯示其所包含的法。接下來是攝取四無所畏（catu-vaiśāradya）。因為十力之智在內心充盈明瞭，所以面對外在因緣而無所畏懼。因此，在十力之後攝取四無所畏。就像解釋十力名稱中的第二種解釋一樣，完全是從化用中得到無畏的名稱。其中，首先是正式解釋，然後是『道品』下總結，再引用《大智度論》解釋名稱。通稱無畏，是指在大眾中廣泛宣說自己、他人以及智慧、斷惑等方面，確定沒有錯誤，沒有恐懼的相狀，稱為無畏。因為內心具備各種功德，所以在大眾中廣泛宣說而無所畏懼。說到大眾，包括人、天、沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，祭司）、魔、梵天等以及其他眾生。『十住』下引用《十住經》來解釋疑惑。首先提出疑問，然後在『於四事中』下正式解釋。『佛應於一切』下再次提出疑問，『舉大要』下再次解釋。第一個問題用簡略的方式來質疑四事（佈施、愛語、利行、同事），第二個問題用廣泛的方式來質疑四事。因此可知，四事是處中之道。這四種次第，《大智度論》中說，首先像藥師（Bhaiṣajyaguru，藥師佛）展示一切藥物，第二像展示一切疾病的消滅，第三像展示用藥的方法和禁忌，第四像展示應該食用的食物。應該根據四教（頓、漸、秘密、不定）來分別相狀。現在只保留簡略的說法，可以類比十力來理解。《大智度論》第七問：菩薩的無畏和佛的無畏有什麼區別？答：有兩種意思。一是『一切處』，二『非一切處』。『非一切處』是菩薩的法。因此可知，初心菩薩也修習無畏。《大智度論》第二十八廣泛解釋了無畏。接下來是攝取十八不共法（āveṇikadharma）。

【English Translation】 English version The three realms (Triloka - desire realm, form realm, formless realm) are the meaning of power. Although the 'name' seems small, its 'meaning' encompasses the vast. The difference between vastness and narrowness can be understood through analogy. Speaking of support, this power can support the Dharmakaya (Dharmakāya, the body of the Dharma), making its function inexhaustible. The meaning in the Bodhisattvabhumi is that because there is the ability to act independently, the external application is also infinite. However, the Buddha's power will be explained again below to dispel doubts. Speaking of these two explanations, the ten kinds of transformations (the ten inconceivable transformations of the Tathagata) can be regarded as one explanation, and Angulimala's (a mass murderer who later became an arhat) immeasurable power can be regarded as another explanation. Here it says that there are ten kinds of power, and also says immeasurable, it should be understood that each one contains immeasurable. Although it is said to be immeasurable, they are inseparable from the four (faith, diligence, mindfulness, concentration), so it is said to be even more obvious. These ten powers and the following nine categories (four fearlessnesses, four unobstructed knowledges, six mindfulnesses, etc.), the explanations of the Dharma characteristics in the Mahaprajnaparamita Shastra cannot be exhausted. Now only the names are retained to show the Dharma they contain. Next is the collection of the four fearlessnesses (catu-vaiśāradya). Because the wisdom of the ten powers is full and clear in the heart, there is no fear in the face of external conditions. Therefore, the four fearlessnesses are collected after the ten powers. Just like the second explanation in the explanation of the names of the ten powers, the name of fearlessness is completely obtained from transformation. Among them, the first is the formal explanation, then the 'Bodhipakshika-dharmas' below summarize, and then the Mahaprajnaparamita Shastra is quoted to explain the name. The general name of fearlessness refers to the fact that in the assembly, one widely proclaims oneself, others, and wisdom, the severing of afflictions, etc., and is certain that there is no error, and there is no appearance of fear, which is called fearlessness. Because the heart possesses various merits, there is no fear in widely proclaiming in the assembly. Speaking of the assembly, it includes humans, devas, shramanas (śrāmaṇa, renunciates), brahmins (brāhmaṇa, priests), demons, Brahma, and other beings. 'Ten Abodes' below quotes the Dasabhumika Sutra to explain doubts. First, a question is raised, and then a formal explanation is given under 'In the four things'. 'The Buddha should be in all' raises the question again, and 'To cite the essentials' explains again. The first question uses a brief way to question the four things (giving, kind speech, beneficial action, cooperation), and the second question uses a broad way to question the four things. Therefore, it can be known that the four things are the middle way. Regarding these four sequences, the Mahaprajnaparamita Shastra says that first, like Bhaisajyaguru (the Medicine Buddha) showing all medicines, second, like showing the elimination of all diseases, third, like showing the methods and taboos of using medicine, and fourth, like showing the food that should be eaten. The appearances should be distinguished according to the four teachings (sudden, gradual, secret, and indefinite). Now only a brief statement is retained, which can be understood by analogy with the ten powers. The seventh question in the Mahaprajnaparamita Shastra: What is the difference between the fearlessness of a Bodhisattva and the fearlessness of a Buddha? Answer: There are two meanings. One is 'all places', and the other is 'not all places'. 'Not all places' is the Dharma of a Bodhisattva. Therefore, it can be known that Bodhisattvas in the initial stages also practice fearlessness. The twenty-eighth chapter of the Mahaprajnaparamita Shastra extensively explains fearlessness. Next is the collection of the eighteen unshared dharmas (āveṇikadharma).

者。初文正明攝者。既十力內充外用無畏。顯所有德超過物表。異於一切凡聖所得。故次無畏攝不共法。文闕釋名。應云通言不共者。極果之法不與下地等共。若別解者。應云圓果不與偏小因等共也。大論二十四問曰。迦旃延子復以十力四無所畏大悲三念。為十八不共者何耶。答。以是故名迦旃延子所說。若釋迦子所說。應如今文所說者是。又十力等二乘有分。十八不共二乘無分。又云。十八不共二乘有分但有過失。當知無失方名不共。文云凡十二法者。恐此文誤。準文會數但闕十一。初文七法已屬三度。謂身口無失此二屬戒。無不定心無不知已舍。此二屬定。欲進念無減此三屬進。餘十一者。謂慧無減。解脫無減。解脫知見無減。三業隨智慧行。此六已列在文。餘五謂智慧知三世意無失無異想。此之五法文雖不列已。合在于慧無減解脫無減中明。以十一法同屬慧故。是故合說。其相云何。論云。于諸眾生等心普度。名無異想。如來意業不須更觀。常無漏失名意無失。佛智窮了達去來今。名知三世。論釋慧無減。但云十力無畏圓極故也。今文釋慧無減中。云常照至而為說法屬無異想。不失先念一句屬意無失。此之二義十力無畏圓極故也。餘三合在解脫無減中。何者。論釋解脫無減中。但云具足有為無為二種解脫。有為

者謂無漏智慧相應。言無為者謂煩惱都盡。今文中雲憶三世事不忘屬智慧知三世。以解脫具故能知三世。以義同故故得合說。六度之中但出三學及進度者。以此三學略攝六度足。加精進者。以此三學非進不成故加精進。闕施忍者。如前引論料簡易行故也。又可但是文略。若義取者應以念為忍也。無不知已舍為檀也。即六度義足。結成攝法中。云意如上說者。略結不共。與前諸義展轉相攝結成助道。準道品末比說可知。次攝四無礙者。諸佛於此四法智慧自在。捷疾無礙了了通達。故名無礙。法界次第中判為菩薩法者。法身菩薩皆具此四。此亦是通途大概判之。即如十力義通因故。此之四法初二是識藥。第三是知病。第四是授藥。故釋第一即約四教。第二同入一實咸是法藥。釋第三法即約十界病相。釋第四法還約四教以明授藥。故知授四法藥。被十界生用樂說辯。令他知名說前第一。令他知義說前第二。故用第四說於前二授與第三。次重釋云。辭約四種苦諦不云十法界者。據機緣說。應委悉約十法界中四機不同。故初略釋。次對四諦。次總結樂說。故樂說中令他聞說一切字一切義等。用前二也。赴一切音辭即是赴于第三十界音辭。又為對諦是故重釋。與前少異。次攝六通者至下禪境釋六通中說。瓔珞釋名云。神名天心通名

【現代漢語翻譯】現代漢語譯本這被稱為與無漏智慧相應的（智慧）。所說的『無為』是指煩惱完全止息。現在文中所說『憶三世事不忘』，屬於智慧，瞭解過去、現在、未來三世。因為具足解脫，所以能夠知曉三世。因為意義相同，所以可以合在一起說。六度（Six Perfections，佈施、持戒、忍辱、精進、禪定、般若）之中只提出三學（Threefold Training，戒、定、慧）和精進度的原因在於，這三學已經概括了六度。加上精進的原因是，這三學沒有精進就不能成就，所以加上精進。省略佈施和忍辱的原因，如前面引用的論述所說，是因為容易實行。也可以說只是文略。如果從意義上理解，可以認為『念』就是忍辱，『無不知已舍』就是佈施，這樣六度的意義就完整了。總結攝法中，說『意如上說』，是簡略地總結不共（Uncommon），與前面的各種意義相互包含，總結成助道（Aids to Enlightenment）。可以參照道品（Path Factors）末尾的比喻來說明。接下來攝取四無礙（Four Unobstructed Knowledges）的原因是，諸佛對於這四種法，智慧自在，敏捷迅速，沒有阻礙，完全通達，所以稱為無礙。法界次第中判斷為菩薩法的原因是，法身菩薩都具備這四種。這也是通常的大概判斷。就像十力（Ten Powers of a Buddha）的意義貫通因地一樣。這四種法，前兩種是認識藥，第三種是瞭解病，第四種是給予藥。所以解釋第一種時，就依據四教（Four Teachings）。第二種是共同進入一實（One Reality），都是法藥。解釋第三種法時，就依據十界（Ten Realms）的病相。解釋第四種法時，還是依據四教來說明給予藥。所以知道給予四種法藥，被十界眾生用樂說辯（Eloquence in Delightful Speech），使他人知道名稱，說前面的第一種。使他人知道意義，說前面的第二種。所以用第四種來說前面的兩種，給予第三種。接下來重新解釋說，言辭概括了四種苦諦（Four Noble Truths of Suffering），沒有說十法界的原因是，根據機緣來說。應該詳細地依據十法界中四種根機的不同。所以開始簡略地解釋，然後針對四諦，最後總結樂說。所以在樂說中，使他人聽到說一切字一切義等，用的是前面的兩種。赴一切音辭，就是赴于第三十界的音辭。又是爲了針對諦，所以重新解釋，與前面稍有不同。接下來攝取六通（Six Supernormal Powers），到下面的禪境解釋六通中說明。瓔珞（Garland Sutra）解釋名稱說，神名為天心，通名為...

【English Translation】 English version This is called corresponding to wisdom without outflows (Anasrava-jnana). 'Non-conditioned' (Asamskrta) means that afflictions are completely extinguished. Now, the text says 'remembering the events of the three times without forgetting' belongs to wisdom, understanding the three times of past, present, and future. Because of possessing liberation, one is able to know the three times. Because the meanings are the same, they can be spoken of together. Among the Six Perfections (Six Paramitas: Dana, Sila, Ksanti, Virya, Dhyana, Prajna), the reason for only mentioning the Threefold Training (Trisiksa: Sila, Samadhi, Prajna) and the Perfection of Diligence is that these Threefold Training already encompass the Six Perfections. The reason for adding diligence is that these Threefold Training cannot be accomplished without diligence, so diligence is added. The reason for omitting generosity and patience, as mentioned in the previously cited treatise, is because they are easy to practice. It can also be said that the text is simply abbreviated. If understood in terms of meaning, 'mindfulness' (Smrti) can be considered patience, and 'without not knowing and relinquishing' can be considered generosity, thus completing the meaning of the Six Perfections. In the summary of the Dharma, saying 'the meaning is as explained above' is a brief summary of the Uncommon (Asadharana), mutually containing the previous meanings, summarizing into Aids to Enlightenment (Bodhipaksika-dharmas). This can be understood by referring to the analogy at the end of the Path Factors (Bodhipaksika-dharmas). Next, the reason for including the Four Unobstructed Knowledges (Catur-pratisamvida) is that Buddhas are at ease with wisdom regarding these four dharmas, swift and unimpeded, completely understanding them, hence they are called unobstructed. The reason for judging them as Bodhisattva dharmas in the Order of the Dharma Realm is that Dharma-body Bodhisattvas all possess these four. This is also a general judgment. Just like the meaning of the Ten Powers (Dasabala) penetrates the causal ground. These four dharmas, the first two are recognizing the medicine, the third is knowing the illness, and the fourth is giving the medicine. Therefore, when explaining the first, it is based on the Four Teachings (Catur-dharma-viniscaya). The second is jointly entering the One Reality (Eka-lakshana), all are Dharma medicine. When explaining the third Dharma, it is based on the symptoms of the Ten Realms (Dasa-dhatu). When explaining the fourth Dharma, it is still based on the Four Teachings to explain giving the medicine. Therefore, knowing that giving the four Dharma medicines, being used by beings in the Ten Realms with eloquence in delightful speech (Priyavacana), enables others to know the name, speaking of the first one. Enabling others to know the meaning, speaking of the second one. Therefore, using the fourth to speak of the previous two, giving the third. Next, re-explaining, saying that the words summarize the Four Noble Truths of Suffering (Duhkha-satya), not mentioning the Ten Realms, is based on the opportunity. It should be detailed according to the differences in the four capacities in the Ten Realms. Therefore, initially explaining briefly, then addressing the Four Truths, and finally summarizing delightful speech. Therefore, in delightful speech, enabling others to hear speaking all words and all meanings, etc., uses the previous two. Going to all sounds and words is going to the sounds and words of the third Ten Realms. Also, in order to address the Truths, it is re-explained, slightly different from before. Next, including the Six Supernormal Powers (Sadabhijna), it is explained in the explanation of the Six Supernormal Powers in the meditation realm below. The Garland Sutra (Avatamsaka Sutra) explains the name, saying that spirit is called the mind of heaven, and penetration is called...

慧性者。天然之慧徹照無礙。故名神通。眼耳如意指調伏諸根中者。隨何等通指入何教調伏諸根。余之三通指十力者。他心即是欲力。餘二名同。亦應隨依何等漏盡。而知何等他心宿命。亦應皆有結成攝法。文無者略。次攝三明。言如六通中者。六中天眼宿命漏盡此三屬明。故婆沙中問。何故餘三不立明名。答。身通但是工巧而已。天耳但是聞聲而已。他心緣他別想而已。是故不立此三為明。餘三立者。宿命知過去苦生大厭離。天眼知未來苦生大厭離。漏盡能作正觀斷諸煩惱。複次前世智證明知過去相續。未來因果智證明知如散微塵。又前世智證明知自身衰。未來智證明知他身衰。複次前世智證明治常見。未來智證明治斷見。無漏智證明治二邊。又前世生空門。未來生無愿門。無漏生無相門。問。在無學人何故立明。在於學人何故不立明名耶。答。從勝立故。又無學無無明不雜無明。故立明名。大論第三問曰。通明何別。答。直知過去名通。知過去因緣行業名明。直見死此生彼名通。知因緣際會名明。直云漏盡名通。知漏盡不復生名明。此明即是大羅漢所得故也。若爾。與佛何別。答。滿不滿別。是故通通於六。明唯局三。小乘中諸阿羅漢皆能得之。今此文中雲佛菩薩之所得者。異於偏小故也。所依別故觀智異故。又

【現代漢語翻譯】現代漢語譯本慧性者（具有智慧本性的人）。天然的智慧能夠徹底照見而沒有阻礙，所以叫做神通。『眼耳如意』指的是在調伏諸根（控制感官）之中。隨順哪一種神通，指的是進入哪一種教法來調伏諸根？其餘的三種神通指的是十力（佛的十種力量）。他心通（瞭解他人想法的神通）即是欲力（希望的力量）。其餘兩種名稱相同。也應該隨順依靠哪一種漏盡（斷絕煩惱），而知道哪一種他心通和宿命通（瞭解過去世的神通）。也應該都有結成攝法（總結和包含的方法），文中沒有記載是因為省略了。接下來是攝取三明（三種智慧）。說到像六神通之中，六神通中的天眼通、宿命通、漏盡通這三種屬於明。所以《婆沙論》中問：『為什麼其餘三種不立為明名？』回答說：『身通（身體的神通）只不過是工巧而已，天耳通（聽覺的神通）只不過是聽聲音而已，他心通只不過是緣於他人的分別念而已。』所以不把這三種立為明。其餘三種被立為明的原因是：宿命通知道過去的痛苦，產生大的厭離心；天眼通知道未來的痛苦，產生大的厭離心；漏盡通能夠進行正確的觀察，斷除各種煩惱。進一步說，前世智（瞭解過去世的智慧）證明知道過去相續（連續不斷）；未來因果智（瞭解未來因果的智慧）證明知道像散開的微塵一樣。又，前世智證明知道自身衰老；未來智證明知道他人衰老。進一步說，前世智證明治療常見（認為事物永恒不變的錯誤觀念）；未來智證明治療斷見（認為事物死後一切皆無的錯誤觀念）；無漏智（沒有煩惱的智慧）證明治療二邊（常見和斷見兩種極端）。又，前世智產生空門（領悟諸法皆空的法門）；未來智產生無愿門（不希求任何事物的法門）；無漏智產生無相門（領悟諸法沒有固定相狀的法門）。問：在無學人（已經證得阿羅漢果位的人）為什麼立為明，在學人（還在學習修行的人）為什麼不立為明名呢？答：從殊勝的角度來立名。又，無學人沒有無明（迷惑），不與無明混雜，所以立為明名。《大論》第三問：『通（神通）和明（智慧）有什麼區別？』答：『直接知道過去叫做通，知道過去的因緣行業叫做明。直接看見死後生到哪裡叫做通，知道因緣際會叫做明。直接說漏盡叫做通，知道漏盡不再產生叫做明。』這種明就是大阿羅漢所得到的。如果這樣，與佛有什麼區別？答：圓滿和不圓滿的區別。所以通通於六種神通，明只侷限於三種智慧。小乘佛教中的各位阿羅漢都能得到這些。現在這篇文章中說佛菩薩才能得到，是因為不同於偏頗的小乘。所依據的不同，觀智也不同。

【English Translation】 English version The 'Wise in Nature' (Huixing Zhe) refers to someone whose innate wisdom thoroughly illuminates without obstruction, hence the name 'supernatural power' (神通, Shentong). 'Eyes and ears as desired' refers to those who are in the midst of subduing the senses (調伏諸根, Tiaofu Zhugen). Following which supernatural power, does it refer to entering which teaching to subdue the senses? The remaining three supernatural powers refer to the ten powers (十力, Shili) [of a Buddha]. The 'mind-reading power' (他心通, Taxintong) is the power of desire (欲力, Yuli). The remaining two have the same name. It should also follow which 'exhaustion of outflows' (漏盡, Loujin) one relies on to know which mind-reading and past-life powers (宿命通, Sumingtong). There should also be methods of formation and inclusion (結成攝法, Jiecheng Shefa), but they are omitted in the text. Next is the inclusion of the three illuminations (三明, Sanming). Speaking of the six supernatural powers, among the six, the 'heavenly eye' (天眼通, Tianyantong), 'past-life knowledge' (宿命通, Sumingtong), and 'exhaustion of outflows' (漏盡通, Loujintong) belong to the illuminations. Therefore, in the Mahavibhasa (婆沙, Posha), it is asked: 'Why are the remaining three not established as illuminations?' The answer is: 'The 'spiritual power of the body' (身通, Shentong) is merely skillfulness; the 'heavenly ear' (天耳通, Tianertong) is merely hearing sounds; the 'mind-reading power' is merely based on others' discriminations.' Therefore, these three are not established as illuminations. The reason why the remaining three are established is: the past-life knowledge knows past suffering and generates great revulsion; the heavenly eye knows future suffering and generates great revulsion; the exhaustion of outflows can perform correct observation and cut off all afflictions. Furthermore, the wisdom of past lives proves knowledge of the continuous past; the wisdom of future causes and effects proves knowledge like scattered dust. Also, the wisdom of past lives proves knowledge of one's own decline; the wisdom of the future proves knowledge of others' decline. Furthermore, the wisdom of past lives proves the cure for eternalism (常見, Changjian) [the wrong view that things are permanent]; the wisdom of the future proves the cure for annihilationism (斷見, Duanjian) [the wrong view that everything ceases to exist after death]; the wisdom without outflows proves the cure for the two extremes [eternalism and annihilationism]. Also, the past life gives rise to the gate of emptiness (空門, Kongmen); the future gives rise to the gate of non-wish (無愿門, Wuyuanmen); the outflow-free gives rise to the gate of no-form (無相門, Wuxiangmen). Question: Why is it established as illumination in the non-learner (無學人, Wuxueren) [one who has attained Arhatship], and why is it not established as illumination in the learner (學人, Xueren) [one who is still learning and practicing]? Answer: It is established from the perspective of superiority. Also, the non-learner has no ignorance (無明, Wuming) and is not mixed with ignorance, so it is established as illumination. The third question in the Mahayana-samgraha (大論, Dalun) asks: 'What is the difference between supernatural power (通, Tong) and illumination (明, Ming)?' The answer is: 'Directly knowing the past is called supernatural power; knowing the causes and conditions of past actions is called illumination. Directly seeing where one is reborn after death is called supernatural power; knowing the convergence of causes and conditions is called illumination. Directly saying 'exhaustion of outflows' is called supernatural power; knowing that the exhaustion of outflows will not arise again is called illumination.' This illumination is what the great Arhats attain. If so, what is the difference from the Buddha? Answer: The difference between completeness and incompleteness. Therefore, supernatural power encompasses the six supernatural powers, while illumination is limited to the three wisdoms. All Arhats in Theravada Buddhism can attain these. Now, this text says that only Buddhas and Bodhisattvas can attain them because it is different from the biased Theravada. The basis of reliance is different, and the wisdom of observation is also different.

小乘唯修大乘發得。應簡四教廣陜不同。次攝四攝中同事者。又亦應云同其苦集。為令斷故。先同后異。陀羅尼者。別則唯在於大不通於通。通則尚通三藏菩薩。況復通教後心。如毗尸王得歸命救護陀羅尼。即三藏義也。大論第六云。陀羅尼者能遮能持。一切善法持令不散。如完器承水。故名為持。一切欲惡遮令不作。故名為遮。又或心相應。或不相應。或全有漏。或是無漏。若云無色不可見。行陰法入。九智除盡智。意識所識等。並阿毗曇中陀羅尼義。若但云或相應或不相應等。則通於大小。若云菩薩摩訶薩得陀羅尼。一切時一切處常相隨逐。則唯在大。若別論者。如文所指。唯在無作正勤。若通論者。但云遮惡持善。則可以通四教釋之。苦集為惡道滅為善。溉者灌水也。次攝三十二相者。應具明四教相好不同。初三藏中。引婆沙云阿毗曇相品者。十住婆沙引小乘中相體業果。以為初心菩薩立觀法故。具如第二卷記。從還用至終不出施戒慧者。取六中三以攝相因。施戒生人天以慧導諸行。略舉此三攝相亦足。次通教中雲不同上者。即空心修。豈三祇後方百劫耶。故知通教相體業果並與藏異。故引般若相即非相。及引十住空為相體。既異三藏不同相海。故知屬通。故大論十三。初以一施生三十七品。次以一施而為相因

【現代漢語翻譯】現代漢語譯本小乘行者唯有修習大乘法門才能發起菩提心。應當區分四教（藏、通、別、圓）在廣度和深度上的不同。其次，在四攝法（佈施、愛語、利行、同事）中，這裡所說的『同事』，也應該說是『同其苦集』，爲了使眾生斷除苦集而行同事。這是先相同后不同的做法。關於陀羅尼（Dharani，總持），從狹義上講，唯有大乘才有，不通於通教。從廣義上講，甚至通於三藏（Tripitaka，經律論）菩薩，更何況是通教的後心菩薩。例如，毗尸王（Visikha Raja）得到歸命救護陀羅尼，這就是三藏的含義。《大智度論》第六卷說：『陀羅尼，能遮能持。一切善法持令不散，如完器承水，故名為持；一切欲惡遮令不作，故名為遮。』又或者與心相應，或者不相應；或者全是漏（有煩惱），或者無漏（無煩惱）。如果說無色不可見，行陰（Sankhara-skandha，行蘊）屬於法入（Dharmadhatu，法界），九智（九種智慧）除去盡智（滅盡智），意識所識等等，這些都是阿毗曇（Abhidhamma，論藏）中關於陀羅尼的定義。如果只說『或相應或不相應』等，則通於小乘和大乘。如果說『菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）得陀羅尼，一切時一切處常相隨逐』，則唯有大乘才有。如果分別論述，就像經文所指出的，唯有在無作正勤（不作惡令不起，已作惡令永斷）中才有。如果通論，只說遮惡持善，則可以通於四教來解釋。苦集是惡，道滅是善。溉，是灌水的意思。其次，關於三十二相（Lakshana，佛的三十二種殊勝相好），應當詳細說明四教在相好上的不同。首先，在三藏教中，引用《婆沙論》（Vibhasa，阿毗達磨論書）說，阿毗曇的相品，十住婆沙（Dasabhumika-Vibhasa，十地論釋）引用小乘中相的體、業、果，作為初心菩薩建立觀法的基礎，具體內容在第二卷的記載中。從『還用』到『終不出施戒慧』，是取六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）中的三種（佈施、持戒、智慧）來攝取相好的因。佈施和持戒使眾生得生人天，用智慧引導諸行。略舉這三種就足以攝取相好。其次，通教中說『不同上者』，即是以空心修習，難道要三祇（Asankhyeya，無數）之後才經歷百劫嗎？因此可知通教的相體業果與三藏教不同。所以引用《般若經》（Prajnaparamita Sutra，宣講空性的經典）的『相即非相』，以及引用《十住經》（Dasabhumika Sutra，十地經）的『空為相體』。既然與三藏教不同，不同於相海（佛的相好如大海般無量），所以可知屬於通教。因此，《大智度論》（Mahaprajnaparamita-sastra，解釋《般若經》的論書）第十三卷，最初以一施而生三十七道品（Bodhipakkhiya-dhammas，三十七種修道品），其次以一施而作為相好的因。

【English Translation】 English version Only by cultivating the Mahayana (Great Vehicle) can a Hinayana (Small Vehicle) practitioner generate Bodhicitta (the mind of enlightenment). One should distinguish the differences in breadth and depth among the Four Teachings (Tripitaka, Common, Distinct, and Perfect). Furthermore, regarding 'co-practice' among the Four Embracing Dharmas (giving, kind speech, beneficial action, and co-practice), it should also be said to 'share their suffering and accumulation,' doing so to help beings sever suffering and its causes. This is a practice of being the same first and then different. As for Dharani (mantras, total retention), strictly speaking, it exists only in the Mahayana and not in the Common Teaching. Broadly speaking, it even extends to Tripitaka Bodhisattvas, let alone the later-stage practitioners of the Common Teaching. For example, King Visikha obtained the Dharani of Taking Refuge and Protection, which is the meaning of the Tripitaka. The sixth volume of the Mahaprajnaparamita-sastra says: 'Dharani can shield and uphold. It upholds all good dharmas, preventing them from scattering, like a complete vessel holding water; therefore, it is called upholding. It shields against all desires and evils, preventing them from arising; therefore, it is called shielding.' Moreover, it may be in accordance with the mind or not; it may be entirely with outflows (afflicted) or without outflows (unafflicted). If it is said that formlessness is invisible, the Formation Aggregate (Sankhara-skandha) belongs to the Dharma Element (Dharmadhatu), the Nine Wisdoms excluding the Wisdom of Extinction, what is cognized by consciousness, etc., these are all definitions of Dharani in the Abhidhamma (collection of philosophical treatises). If it is only said 'in accordance or not in accordance,' etc., then it applies to both the Small and Great Vehicles. If it is said 'Bodhisattva-Mahasattvas obtain Dharani, which constantly accompanies them at all times and in all places,' then it exists only in the Mahayana. If discussed separately, as the text indicates, it exists only in unarisen right effort (preventing unwholesome actions from arising and eliminating those that have arisen). If discussed generally, only saying shielding against evil and upholding good, then it can be explained through the Four Teachings. Suffering and accumulation are evil, the path and cessation are good. 'Gai' means to irrigate with water. Next, regarding the Thirty-Two Marks (of a Buddha), one should clearly explain the differences in marks and qualities among the Four Teachings. First, in the Tripitaka Teaching, quoting the Vibhasa (commentary on the Abhidhamma), the chapter on marks in the Abhidhamma, the Dasabhumika-Vibhasa (commentary on the Ten Stages Sutra) quotes the essence, function, and result of marks in the Small Vehicle as the basis for establishing contemplation for initial Bodhisattvas, as detailed in the second volume. From 'still using' to 'ultimately not going beyond giving, morality, and wisdom,' it takes three of the Six Perfections (giving, morality, patience, diligence, meditation, and wisdom) to encompass the causes of the marks. Giving and morality cause beings to be born in the realms of humans and gods, and wisdom guides all actions. Briefly mentioning these three is sufficient to encompass the marks. Next, in the Common Teaching, saying 'different from the above' means cultivating with an empty mind. Does it take three Asankhyeyas (incalculable eons) before experiencing a hundred kalpas (eons)? Therefore, it can be known that the essence, function, and result of marks in the Common Teaching are different from those in the Tripitaka Teaching. Therefore, quoting the Prajnaparamita Sutra's 'marks are non-marks' and quoting the Dasabhumika Sutra's 'emptiness as the essence of marks.' Since it is different from the Tripitaka Teaching, different from the ocean of marks (the Buddha's marks and qualities are as immeasurable as the ocean), it can be known that it belongs to the Common Teaching. Therefore, in the thirteenth volume of the Mahaprajnaparamita-sastra, initially, one act of giving gives rise to the Thirty-Seven Limbs of Enlightenment, and subsequently, one act of giving becomes the cause of the marks.

。復云。一一度各為相因。此並屬於通教意也。複次前兩道品下欲明別圓。更重比決有本無本如銅如鏡。以分前後。次從無量壽觀下。正明別圓法身現相。薩遮華嚴等者。薩遮尼干經中。此尼乾子為嚴熾王說。無過人者唯有瞿曇。因此廣說如來相好種性化物。華嚴廣列八十四名。於一一名。皆云相好云等。初云。如來有大相好名莊嚴云等。有十蓮華藏海微塵數佛大人相好。又小相光明功德品明十種菩薩從兜率下放大光明。名幢王普照。照十世界微塵數佛剎。令彼十種眾生六根清凈。如是相好豈與丈六三十二空慧等同耶。故知前二但是教門權說之耳。◎

止觀輔行傳弘決卷第七之三

止觀輔行傳弘決卷第七之四

唐毗陵沙門湛然述

◎次明知次位者。先明來意。既用前七以為所修。二世善發入位不定。或未入位未得謂得。恐極下根生重罪故。故須明位令行者識之。四教各有真似二位。在賢名似入聖名真。真位究竟名為解脫。證已了位能為他說。名為知見。知見只是智眼異名。次舉喻云朱紫等者。朱正色如真位。紫間色如似位。如赤黑合以成於紫。真妄尚雜故名為似。終不下正釋次位。于中具釋四教不同。初文通列四門明一一教位意。意在斷惑以證真故。故三藏中四門名異。謂空有等四門。位別

【現代漢語翻譯】現代漢語譯本：又問：『是否每一個階段都是相互依存的？』這都屬於通教的範疇。其次，前面的兩個道品是爲了闡明別教和圓教，再次通過比較有本和無本，如同銅和鏡子，來區分前後。接下來從《無量壽觀經》開始，正式闡明別教和圓教的法身顯現。至於《薩遮尼干經》、《華嚴經》等，《薩遮尼干經》中，這位尼乾子為嚴熾王說，沒有誰能超過瞿曇（釋迦牟尼佛的尊稱）。因此廣泛地講述瞭如來的相好、種姓和教化眾生的事蹟。《華嚴經》廣泛地列舉了八十四種名號，每一個名號都說到了相好等等。一開始就說：『如來有大相好，名為莊嚴』等等。有十蓮華藏海微塵數佛的大人相好。而且《小相光明功德品》中闡明了十種菩薩從兜率天下降，放出大光明，名為幢王普照，照耀十世界微塵數佛剎，使那十種眾生的六根清凈。這樣的相好怎麼能和丈六金身、三十二相、空慧等同呢？因此可知前面的兩種說法只是教門中的權宜之說罷了。《止觀輔行傳弘決》卷第七之三《止觀輔行傳弘決》卷第七之四唐朝毗陵沙門湛然述其次闡明知次位。首先說明來意。既然用前面的七科作為所修行的內容，二世的善根發起，入位並不確定。或者還沒有入位，卻自認為已經得位。恐怕極下根器的人產生嚴重的罪過，所以必須闡明果位，讓修行者能夠認識它。四教各有真位和似位。在賢位稱為似入，在聖位稱為真入。真位究竟就稱為解脫。證得了果位，能夠為他人解說，就稱為知見。知見只是智眼的另一種稱呼。其次舉例說『朱紫等』，朱是正色，如同真位；紫是間色，如同似位。如同赤色和黑色混合而成紫色，真和妄還混雜在一起，所以稱為似。最終沒有用正面的方式來解釋次位，在其中詳細地解釋了四教的不同。最初的文段總括地列出了四門，闡明了每一個教位的意義。意義在於斷除迷惑，從而證得真如。所以在三藏教中，四門的名稱不同，稱為空有等四門。果位也有區別。

【English Translation】 English version: Furthermore, it is asked, 'Does each stage depend on each other?' This all belongs to the scope of the Tong Teaching (a teaching that is common to the three vehicles). Secondly, the previous two sections on the 'Paths' (道品) are intended to clarify the Distinct Teaching (別教) and the Perfect Teaching (圓教). Again, a comparison is made between 'having a basis' and 'not having a basis,' like comparing copper and a mirror, to distinguish between what comes before and what comes after. Next, starting from the 'Contemplation Sutra on Immeasurable Life' (無量壽觀經), the manifestation of the Dharma body in the Distinct and Perfect Teachings is formally explained. As for the Satyaka-nirgrantha Sutra (薩遮尼干經) and the Avatamsaka Sutra (華嚴經), in the Satyaka-nirgrantha Sutra, this Nirgrantha (尼乾子) spoke to King Vimala-ghosha (嚴熾王), saying that no one surpasses Gautama (瞿曇, an honorific name for Shakyamuni Buddha). Therefore, it extensively describes the marks and characteristics (相好), lineage, and transformative activities of the Tathagata (如來). The Avatamsaka Sutra extensively lists eighty-four names, and for each name, it mentions marks and characteristics, and so on. It initially says, 'The Tathagata has great marks and characteristics, called Adornment,' and so on. There are as many major marks and characteristics of the Buddha as there are dust motes in ten lotus-treasury seas. Moreover, the 'Chapter on Minor Marks, Radiance, and Merits' explains that ten kinds of Bodhisattvas descend from the Tushita Heaven (兜率天), emitting great light called 'Banner King Universally Illuminating,' illuminating Buddha-lands as numerous as dust motes in ten worlds, purifying the six senses of those ten kinds of beings. How can such marks and characteristics be the same as the sixteen-foot golden body, the thirty-two marks, and the wisdom of emptiness? Therefore, it can be known that the previous two statements are merely expedient teachings within the doctrinal framework. Annotations on the Words and Phrases of the Great Calming and Contemplation (止觀輔行傳弘決), Scroll Seven, Part Three Annotations on the Words and Phrases of the Great Calming and Contemplation, Scroll Seven, Part Four Composed by the Shramana Zhanran (湛然) of Piling (毗陵) in the Tang Dynasty Next, clarifying the knowledge of sequential positions. First, explaining the intention. Since the previous seven categories are used as the content of practice, the arising of good roots in the two lifetimes does not guarantee a fixed entry into a position. Or, one may not have entered a position but mistakenly believes they have attained it. Fearing that those of extremely inferior capacity may generate serious offenses, it is necessary to clarify the positions so that practitioners can recognize them. The Four Teachings each have true and similar positions. Being in the position of a worthy is called 'similar entry,' while being in the position of a sage is called 'true entry.' The ultimate true position is called liberation. Having realized the position and being able to explain it to others is called 'knowledge and vision.' 'Knowledge and vision' is simply another name for the eye of wisdom. Next, the analogy of 'red and purple, etc.' is given. Red is a primary color, like a true position; purple is an intermediate color, like a similar position. Just as purple is formed by mixing red and black, truth and falsehood are still mixed together, so it is called 'similar.' Ultimately, the sequential positions are not explained in a straightforward manner, but the differences between the Four Teachings are explained in detail. The initial passage comprehensively lists the four gates, clarifying the meaning of each teaching's position. The meaning lies in cutting off delusion in order to realize Suchness (真如). Therefore, in the Tripitaka Teaching (三藏教), the names of the four gates are different, called the four gates of emptiness, existence, etc. The positions are also different.

即七賢七聖二十七賢聖等。故云有殊。一一門中皆斷見思緣真諦理。故云斷及諦理孱然不異。孱者現也。二乘多論一生等者。辯門門中二乘不同。言一生者。雖有百劫三生種解脫分等。從念處去乃至一生。或二或三或七生等。論其元意即生取證。元意雖爾非皆一生。是故云多。雖有四門明位小異得果大同。如判第十六心見修不同。故云小異。自餘三果多分楷定。故云不過迭動。菩薩三祇百劫故曰時長。六度百福名為行遠。不同二乘一生斷結。故云亦別。奢促不同名徑路殊。咸趣真諦名歸途一。菩薩之人望于圓教。雖權實異。心願易回不同於小。五功德者。具如第三卷引。次此教下斥濫也。此科正謂簡濫故來。是故須斥。次明通位中雲簡名別義通。如玄文第五卷初十義料簡名通義圓。名別義圓等。次明別位中。先明別位意。次略指經論。攝論華嚴。多明次第四十二位。言一往者諸教不同。且指此教以為大略。然華嚴中有別有圓非專一教。如經列位位位皆有行布普賢二門故也。又諸經論別位多途。故云一往。但別下示別位相。初示經。次示論。通論者如中攝等。通釋大乘。別論者如智論地論等。別釋一經。那得等者破執也。論申當門為引偏好。晚人不達抑有揚無。失有方便。毀無贊有失無通途。三四二門亦復如是。雖欲引

【現代漢語翻譯】現代漢語譯本即七賢（Saptarishi，古代印度傳說中的七位聖賢）七聖（佛教中的七位聖人）二十七賢聖等。所以說有差別。每一個法門中都斷除見惑、思惑，證悟真諦之理。所以說斷除以及對真諦之理的體悟沒有差異。『孱』是顯現的意思。二乘（聲聞乘和緣覺乘）大多談論一生證果等，是爲了辨明不同法門中二乘的差異。說『一生』，雖然有百劫、三生等不同的解脫階段，從念處（四念住）開始，乃至一生，或者二生、三生、七生等。論其根本用意在於一生證果。根本用意雖然如此，但並非都是一生證果。所以說『多』。雖然有四門（四聖諦）闡明果位，小有差異，但得果的最終結果是大同小異。例如判別第十六心（見道位）時，見道和修道不同，所以說『小異』。其餘三果（斯陀含、阿那含、阿羅漢）大多是固定的，所以說不會超過次第漸進。菩薩需要三大阿僧祇劫和百劫的時間，所以說時間長久。六度（佈施、持戒、忍辱、精進、禪定、般若）和百福稱為行遠。這與二乘一生斷結不同，所以說也有區別。修行時間長短不同，稱為路徑不同。都趨向于真諦，稱為歸途一致。菩薩之人相對於圓教（天臺宗的最高教義），雖然權巧和真實不同，但心願容易轉變，不同於小乘。五功德，詳細內容見第三卷的引用。接下來此教派下駁斥濫用。這一科正是爲了簡別濫用而來的，所以必須駁斥。接下來闡明通位（三藏教和通教共有的果位）中說，簡別名稱不同，意義相通。如《玄文》第五卷初十義中，簡別名稱相通，意義圓融等。接下來闡明別位（藏教、通教、別教、圓教各自不同的果位）中，首先闡明別位的意義，然後簡略地指出經論。《攝大乘論》、《華嚴經》大多闡明次第四十二位。說『一往』是因為各教派不同，暫且以此教派作為大概的說明。然而《華嚴經》中有別教也有圓教，並非專指一教。如經中排列果位，每個果位都有行布（次第修行）和普賢（圓融修行）二門。而且各經論中別位的說法很多，所以說『一往』。只是在別位下顯示別位的形象。首先顯示經，然後顯示論。通論如《中論》、《攝大乘論》等，通用於解釋大乘。別論如《智度論》、《地論》等，專門解釋一部經。『那得』等是爲了破除執著。論述申明本門是爲了引導偏好。晚輩不明白，抑制肯定而否定否定，失去肯定帶來的方便，毀壞否定而讚美肯定，失去無所不通的途徑。三四二門也是如此。即使想要引導

【English Translation】 English version Namely, the Seven Sages (Saptarishi, the seven legendary sages in ancient Indian tradition), the Seven Saints (the seven saints in Buddhism), and the Twenty-seven Worthies and Saints, etc. Therefore, it is said that there are differences. In each Dharma gate, one eradicates the delusions of views and thoughts, and realizes the truth of reality (Satya). Therefore, it is said that the eradication and the understanding of the truth are not different. 'Chán' means manifestation. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) mostly discuss attaining enlightenment in one lifetime, etc., in order to distinguish the differences between the Two Vehicles in different Dharma gates. Saying 'one lifetime,' although there are different stages of liberation such as hundreds of kalpas, three lifetimes, etc., starting from the mindfulness (Four Foundations of Mindfulness), up to one lifetime, or two, three, or seven lifetimes, etc. The fundamental intention is to attain enlightenment in one lifetime. Although the fundamental intention is like this, it is not always the case that enlightenment is attained in one lifetime. Therefore, it is said 'mostly'. Although there are Four Doors (Four Noble Truths) that explain the stages, there are slight differences, but the final result of attaining the fruit is largely the same. For example, when judging the sixteenth thought (the stage of seeing the path), the seeing path and the cultivation path are different, so it is said 'slight differences'. The remaining three fruits (Sakadagami, Anagami, Arhat) are mostly fixed, so it is said that it does not exceed gradual progress. Bodhisattvas need three great Asamkhya kalpas and hundreds of kalpas, so it is said that the time is long. The Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā) and hundreds of blessings are called far-reaching practice. This is different from the Two Vehicles eradicating afflictions in one lifetime, so it is said that there are also differences. The length of practice time is different, called different paths. All tend towards the truth, called the same destination. Bodhisattvas, compared to the Perfect Teaching (the highest doctrine of the Tiantai school), although skillful means and reality are different, their vows are easy to change, unlike the Small Vehicle. The Five Merits, detailed content can be found in the citation in the third volume. Next, this school criticizes abuse. This section is precisely for distinguishing abuse, so it must be criticized. Next, explaining the common stages (the stages shared by the Tripitaka Teaching and the Common Teaching), it is said that distinguishing the names is different, and the meaning is interconnected. For example, in the first ten meanings of the fifth volume of 'Profound Meaning', distinguishing the names is interconnected, and the meaning is perfect, etc. Next, explaining the separate stages (the different stages of the Tripitaka Teaching, the Common Teaching, the Separate Teaching, and the Perfect Teaching), first explain the meaning of the separate stages, and then briefly point out the scriptures and treatises. The 'Mahāyānasaṃgraha' and the 'Avataṃsaka Sūtra' mostly explain the sequential forty-two stages. Saying 'generally' is because the teachings are different, and for the time being, this teaching is taken as a general explanation. However, in the 'Avataṃsaka Sūtra', there are both Separate Teaching and Perfect Teaching, not specifically referring to one teaching. As in the sutra, the stages are arranged, and each stage has both the practice of sequential arrangement and the practice of Samantabhadra (perfect and harmonious practice). Moreover, there are many ways of explaining the separate stages in various scriptures and treatises, so it is said 'generally'. It is only under the separate stages that the image of the separate stages is shown. First, show the sutras, then show the treatises. General treatises such as the 'Madhyamakaśāstra' and the 'Mahāyānasaṃgraha', etc., are commonly used to explain Mahayana. Separate treatises such as the 'Mahāprajñāpāramitāupadeśa' and the 'Daśabhūmika-śāstra', etc., specifically explain one sutra. 'How can' etc. is to break attachments. Discussing and clarifying the present gate is to guide preferences. Later generations do not understand, suppressing affirmation and negating negation, losing the convenience brought by affirmation, destroying negation and praising affirmation, losing the path of being all-encompassing. The three, four, and two gates are also like this. Even if you want to guide

進翻為哽塞。今明等者次述論意。意在通理。阡陌等者。南北為阡東西為陌。經如阡。緯如陌。四門如緯諸位如經。門門位殊皆至極果。故云一也。此方等者準此望彼。文舉通別意兼藏圓。此中正明別教次位。故且舉別以望通教。辯于所通真中不同。是故未云藏圓兩教。若以四門通理攝教。借使西方諸論盡度。門理勘之則易可識。諍論自息矛盾不生。經言等者。證向門異理同故也。開權顯實。三教諸門尚歸一實。豈況當教諸門不融。世不達者。謂智者大師多好破斥。而不見融會令歸一乘。況十意融通除疑釋滯。銷通經論教法不壅。結及指廣如文。次以十意融通經論者。人見十意之初有諦理之言。便將十乘以對十意。深不便也。若以境對理稍似相當。如何發心用對八教。況下八義對意永殊。如四悉銷經翻譯胡漢。將對安忍甚為不類。又第四文雖云破遍。乃與通塞共為一文。況今文中通塞之名。與十乘中通塞意別。況復自云融通佛法。佛法則指一期佛教。故十法成觀且在行門。故知定不得用十乘釋此。又圓教諸位經論易同少生諍計。別教既是界外析法。所明次位附近教道。文多互異故有多途。是故因以十意融通。今之次位即是十中之一意也。然此十意一一皆遍一切經論。所以前之六意借用釋經五重玄義。后之四意用附文意

。於前六中初五正對五重玄義。第六即是今家開拓用義方法。令後學者識一法多含無量歸一。就前五中第一云道理乃至開合等者。一期佛教並以所詮而為教體。教既半滿偏圓不同。體亦隨教權實不一。諸諦離合隨智隨情。歸會法華唯一實相。具如境妙中說。此用顯體意也。第二意者。先舉譬。次即是下合譬。便將合義以釋譬意。綱謂綱紀如綱之外圍。格謂格正如物之大體。以教判釋得教遠度。故云綱格。教隨機異如綱目也。外正曰匡內實曰骨。四門外正一理內實。橫周為盤豎。窮曰峙。門門諸行各有橫豎。又用漸頓秘密不定如匡。用藏通別圓如骨。橫用諸門如盤。豎歸一理如峙。以此八教收攝無外。名為包括。八中秘密為密。餘七顯露名露。然餘七中皆有密露。又秘密不定名密。顯露不定名露。涇清渭濁。頓教如清漸教如濁。頓中別濁圓清。漸中藏濁余清。又法華唯清。鹿苑唯濁。方等般若有清有濁。又此八教用各有意。藏等四教是教門法式。頓等四教是敷置引入。如來權巧善達物機頒宣藏等以為頓等。或開或合。宜盈宜縮。名雖有八用必不俱。具如法華玄文第一卷釋。及第一卷釋簽中明。此用判教意也。第三意者。一代教法首題名字。名該一部。部內義兼大小時節因果互形。如是等相莫不相違。或一義多名。或多義

【現代漢語翻譯】現代漢語譯本在前六種判教方法中，前五種是正對五重玄義的。第六種就是天臺宗現在開拓的判教方法，爲了讓後來的學習者明白一法包含無量，最終歸於一。在前面的五種判教中，第一種說『道理乃至開合等』，指的是一代佛教都以所詮釋的道理作為教體。教法有半滿、偏圓的不同，教體也隨著教法的權實而不一樣。諸諦的離合隨著智慧和情感而變化，最終歸於《法華經》的唯一實相。這些在境妙中已經詳細說明，這是用判教來顯明教體。第二種判教方法，先舉例子，然後用下面的文字來比喻。用比喻的意義來解釋例子的含義。『綱』指的是綱紀，就像網的外圍；『格』指的是格正，就像物體的大體。用教法來判釋，可以得到教法的遠大尺度，所以說是『綱格』。教法隨著根機而不同，就像網的網眼一樣。外面的正法叫做『匡』，裡面的實質叫做『骨』。四門外正，一理內實。橫向周遍叫做『盤』，豎向窮盡叫做『峙』。每個法門、每種修行都有橫向和豎向的意義。又用漸、頓、秘密、不定來比喻『匡』，用藏、通、別、圓來比喻『骨』。橫向運用各種法門就像『盤』，豎向歸於一理就像『峙』。用這八種教法來收攝一切，沒有遺漏，叫做『包括』。八教中，秘密教是『密』，其餘七種顯露的教法叫做『露』。然而其餘七種教法中也都有密和露。又秘密不定叫做『密』，顯露不定叫做『露』。涇水清澈，渭水渾濁。頓教就像清澈的水，漸教就像渾濁的水。頓教中，別教是渾濁的，圓教是清澈的。漸教中，藏教是渾濁的，其餘是清澈的。又《法華經》唯有清澈，《鹿苑》唯有渾濁。方等和般若既有清澈也有渾濁。這八種教法各有其意義。藏、通、別、圓四教是教門的法式，頓、漸、秘密、不定四教是敷設引導。如來善於運用權巧，通達眾生的根機，宣講藏教等，從而引導到頓教等，或開或合，宜多宜少。名義雖然有八種，但運用時不必全部都用。這些在《法華玄文》第一卷和第一卷的釋簽中都有詳細說明。這是用判教來辨別教義。第三種判教方法，一代教法的首題名字，名字概括了一部經。一部經內的意義兼具大小、時節、因果互相影響等，這些方面都互相違背。或者一個意義有多個名字，或者多個意義

【English Translation】 English version Among the previous six methods of classification, the first five directly correspond to the Five Profound Meanings. The sixth is the method of classification now developed by the Tiantai school, in order to enable later learners to understand that one dharma contains immeasurable meanings, ultimately returning to oneness. In the previous five classifications, the first one, which speaks of 'reason and even opening and closing, etc.,' refers to the fact that the entire Buddhist teachings of a lifetime take the explained principle as the substance of the teachings (教體, jiàotǐ). Since the teachings have differences in partial and complete, biased and perfect, the substance of the teachings also varies with the provisional and real nature of the teachings. The separation and combination of the various truths change with wisdom and emotion, ultimately returning to the sole Real Aspect (實相, shíxiàng) of the Lotus Sutra. These have been explained in detail in the realm of the wonderful, which is using classification to reveal the substance. The second method of classification first gives an example, and then uses the following text to make an analogy. The meaning of the analogy is used to explain the meaning of the example. 'Outline' (綱, gāng) refers to the discipline, like the outer perimeter of a net; 'framework' (格, gé) refers to the correctness, like the general structure of an object. Using the teachings to classify and interpret can obtain the far-reaching dimension of the teachings, so it is called 'outline and framework.' The teachings differ according to the capacity of the audience, just like the meshes of a net. The external correctness is called 'frame' (匡, kuāng), and the internal substance is called 'bone' (骨, gǔ). The four gates are externally correct, and the one principle is internally substantial. Horizontal pervasiveness is called 'pan' (盤, pán), and vertical exhaustion is called 'zhi' (峙, zhì). Each dharma gate and each practice has horizontal and vertical meanings. Furthermore, gradual, sudden, secret, and indefinite are used to describe 'frame,' and Tripitaka, Common, Distinct, and Perfect are used to describe 'bone.' Horizontal application of various dharma gates is like 'pan,' and vertical return to one principle is like 'zhi.' Using these eight teachings to encompass everything without omission is called 'inclusion' (包括, bāokuò). Among the eight teachings, the Secret Teaching is 'secret' (密, mì), and the remaining seven revealed teachings are called 'revealed' (露, lù). However, the remaining seven teachings also have secret and revealed aspects. Furthermore, secret and indefinite is called 'secret,' and revealed and indefinite is called 'revealed.' The Jing River is clear, and the Wei River is turbid. The Sudden Teaching is like clear water, and the Gradual Teaching is like turbid water. In the Sudden Teaching, the Distinct Teaching is turbid, and the Perfect Teaching is clear. In the Gradual Teaching, the Tripitaka Teaching is turbid, and the rest are clear. Furthermore, the Lotus Sutra alone is clear, and the Deer Park (鹿苑, Lùyuàn) alone is turbid. The Vaipulya (方等, Fāngděng) and Prajna (般若, Bōrě) teachings have both clear and turbid aspects. These eight teachings each have their own meaning. The Tripitaka, Common, Distinct, and Perfect teachings are the patterns of the teaching gates, and the Sudden, Gradual, Secret, and Indefinite teachings are the laying out and guiding. The Tathagata is skilled in using expedient means, understands the capacities of sentient beings, and expounds the Tripitaka teachings, thereby guiding them to the Sudden teachings, etc., either opening or closing, suitable for more or less. Although there are eight names, it is not necessary to use them all in application. These are explained in detail in the first volume of the Profound Meaning of the Lotus Sutra and the commentary on the first volume. This is using classification to distinguish the meaning of the teachings. The third method of classification, the title of the teachings of a lifetime, the name summarizes a sutra. The meaning within a sutra combines large and small, time, cause and effect influencing each other, etc., these aspects contradict each other. Or one meaning has multiple names, or multiple meanings

一名。或離或合或但或兼。言義相乖一多違諍。不可以世情和會。不可以文字博解。自古迄今。無能達者。得四悉意無處不通。諸法相望互為彼此。于赴機教情何所疑。此用釋名意也。第四意者。祛執遣迷。有執咸破。單復具足無言等見。漸頓諸教破立不同。計能計所執性不等。用法華意。遍破遍立。情無滯礙能所適然。此用明用意也。第五意者。凡有所說結成法門。以對真似漸頓諸位。位是所階行是能修。能所相帶則方便與證因果不混。一切權位皆歸實果。此用明宗意也。第六意者開拓法門使佛意不壅。雖廣開拓乃符本文。仍使不失部中正意。綸者繩索也。緒者絲頭也。縱橫開合不失次第。亹亹者文彩順也。亦猶風之偃草也。謂聲韻義理無煩雜過。第七已下附文意中。開章等者。如諸義疏凡開章段。無不生起如鉤鎖也。如今止觀十章十乘。無不前後次第生起。八帖釋等者。雖文前撮要義門玄解。橫豎並沓總別離合。或廣張旁布。或一轍豎深。復須附文次第帖釋。不廣不略有事有理。總用前七法據理銷釋。無涉華辭意存文旨。九翻譯等者。前朝諍輕未多紛競。怛是西語。咸曰胡音。后因黃冠虛構偽制。近代方始胡梵甄分。蔥嶺已西並屬梵種。鐵門之左皆曰胡鄉。言梵種者。光音初下展轉出生。是故五天並云梵種。近代

【現代漢語翻譯】現代漢語譯本一名：或者分離或者結合，或者單一或者兼顧。言語和意義相互矛盾，或一或多產生爭執。不可以世俗的情感來調和，不可以文字的博學來解釋。自古至今，沒有能夠通達的人。領悟了四悉檀（四種成就：世界悉檀，各各為人悉檀，對治悉檀，第一義悉檀）的意趣，則無處不通達。諸法相互觀望，互為彼此。對於應機施教，還有什麼疑惑呢？這是用釋名的意趣。第四意：去除執著，遣散迷惑。所有的執著都要破除，無論是單一、重複、具足、無言等見解。漸教和頓教，在破除和建立上各有不同。計度能和計度所，執著的性質也不一樣。運用《法華經》的意趣，普遍破除，普遍建立。情感沒有滯礙，能和所自然適宜。這是用明用意的意趣。第五意：凡有所說，都結成法門，用來對應真、似、漸、頓等各個位次。位是所要經歷的階梯，行是能夠修習的。能和所相互關聯，那麼方便和證、因和果就不會混淆。一切權巧的位次都歸於真實的果位。這是用明宗意的意趣。第六意：開拓法門，使佛的意旨不被阻塞。雖然廣泛開拓，卻符合本文。仍然使之不失去一部經典中的正意。『綸』是繩索，『緒』是絲頭。縱橫開合，不失去次第。『亹亹』是文采順暢的樣子，也像風吹倒草一樣。意思是聲韻義理沒有煩雜的過失。第七以下附文意中：開章等，如諸義疏，凡是開章分段，沒有不是像鉤鎖一樣環環相扣的。如今《止觀》的十章十乘，沒有不是前後次第生起的。八帖釋等：雖然在文前撮要義門玄解，橫豎並列，總別離合，或者廣泛張揚，或者一味深究。還需要附著原文次第帖釋，不廣不略，有事有理。總用前七法，根據道理來消解解釋，不涉及華麗的辭藻，意在文旨。九翻譯等：前朝的爭論輕微，沒有太多的紛爭。『怛』是西方的語言，都說是胡人的聲音。後來因為道士虛構偽造，近代才開始區分胡語和梵語。蔥嶺以西都屬於梵種，鐵門以左都叫做胡鄉。說梵種的，是光音天最初降下，輾轉出生。所以五天（古印度五大區域）都說是梵種。近代

【English Translation】 English version One: Whether separated or combined, whether single or comprehensive. Words and meanings contradict each other, or one or many cause disputes. It cannot be reconciled with worldly emotions, nor can it be explained with erudition of words. From ancient times to the present, no one has been able to understand it. If one understands the meaning of the four Siddhanthas (four accomplishments: Worldly Siddhantha, Individual Siddhantha, Remedial Siddhantha, First Principle Siddhantha), then there is nowhere that is not understood. All dharmas look at each other, mutually being each other. What doubts are there about teaching according to the opportunity? This is using the intention of explanation of names. Fourth intention: To remove attachments and dispel confusion. All attachments must be broken, whether they are single, repeated, complete, or speechless views. Gradual teachings and sudden teachings have different ways of breaking and establishing. Measuring the able and measuring the measured, the nature of attachments is also different. Using the intention of the 'Lotus Sutra', universally break down and universally establish. Emotions have no stagnation, and the able and the measured are naturally suitable. This is using the intention of clarifying the use. Fifth intention: Everything that is said is formed into a Dharma gate, used to correspond to the various positions of true, similar, gradual, and sudden. Position is the ladder to be experienced, and practice is what can be cultivated. When the able and the measured are related to each other, then convenience and proof, cause and effect will not be confused. All expedient positions return to the true fruit position. This is using the intention of clarifying the principle. Sixth intention: To open up the Dharma gate so that the Buddha's intention is not blocked. Although widely opened up, it conforms to the text. Still, it does not lose the correct meaning of a scripture. 'Lun' is a rope, and 'Xu' is the end of a silk thread. Vertical and horizontal opening and closing do not lose order. 'Wei Wei' is the appearance of smooth writing, like the wind blowing down the grass. It means that the sound, rhyme, meaning, and principle have no complicated faults. The seventh and below are attached to the meaning of the text: Opening chapters, etc., such as the commentaries, all opening chapters and paragraphs are interlocked like hooks and locks. Now, the ten chapters and ten vehicles of 'Zhi Guan' (止觀, Concentration and Insight), none of them arise in sequence before and after. Eight post-explanations, etc.: Although the essential meaning of the Dharma gate is extracted before the text, the profound explanation, horizontal and vertical juxtaposition, general and separate separation and combination, or wide publicity, or a deep pursuit. It is also necessary to attach the original text in sequence and post-explain, not too broad or too brief, with events and reasons. In general, use the previous seven methods to eliminate and explain according to the principle, without involving gorgeous rhetoric, and the intention lies in the meaning of the text. Nine translations, etc.: The disputes in the previous dynasty were minor, and there were not many disputes. 'Da' is a Western language, and all say it is the sound of the Hu people. Later, because Taoists fabricated and forged, modern times began to distinguish between Hu language and Sanskrit. Everything west of the Congling Mountains belongs to the Brahman race, and everything to the left of the Iron Gate is called the Hu country. Speaking of the Brahman race, it was the first descent from the Light Sound Heaven, and was born through transformation. Therefore, the five heavens (five major regions of ancient India) all say they are the Brahman race. Modern times

著述特諱胡音。第十意者。附文成觀文不虛設。觀與文合名為印心。如釋法華。一一句經皆為四解。一者因緣。二者約教。三者本跡。四者觀心。若釋他經唯闕本跡。三意咸通。事理存焉。行解具足。又如玄文一一科義。亦為四解。一者分別。二者粗妙。三者開顯。四者觀心。玄釋附文無不成觀。非數他寶等者。華嚴偈云。譬如貧窮人晝夜數他寶。自無半錢分。多聞亦如是。譬如盲瞽人本習故能畫。悅彼不自見。多聞亦如是。譬如聾聵人善奏諸音樂。悅彼不自聞。多聞亦如是。此斥偏聞之人。唯翻譯下謙退斥奪。方音不同非關義理不可卒備。故云未暇。文字法師者。內無觀解唯構法相。事相禪師者。不閑境智鼻隔止心。乃至根本有漏定等。一師唯有觀心一意等者。此且與而為論。奪則觀解俱闕。世間禪人偏尚理觀。既不諳教以觀銷經。數八邪八風為丈六佛。合五陰三毒名為八邪。用六入為六通。以四大為四諦。如此解經偽中之偽。何淺可論。縱以心王解王五陰釋舍。念一體為持缽。離二見為洗足。將解般若持缽之名。終不可也。用釋法華王舍之稱。殊無所擬。既無分別淺偽何疑。是故今家觀心銷經隨經部別。義勢不等。以理為本。詮行各殊。次位者下正示十乘次位一意。即彼十中次位之一。為明別教次位難會。故演十

意指一通之。若是十乘何不但云此之十法是十乘耶。至此但指十中之一。次釋圓教次位者。先明五悔為入位之方。他人圓修都無此意。將何以為造行之始。但云一念即是如來。空譚舉心無非法界。委撿心行全無毫微。若修四種三昧至重作方便者。明方便來意。四種三昧通用二十五法。為通方便。若行法華別加五悔。不通余行。故云唯也。若方等中以求夢王為別方便。常行常坐及隨自意。直爾行之。逆順十心一切通具。先知下明五悔意為入觀之方。是故重牒前文觀法。但心理下明用向觀法不能發真。是故應須更加五悔。此之五悔為圓位初因。若復悠悠道法安克。懺名下次正明五悔。雖有勸請等四不同。莫非悔罪。故名五悔。具如下文明悔意中各有所治。今僧常儀前四出十住婆沙。愿文在大涅槃。若占察經亦但列四。南山云。占察不須更加發愿。以其四悔皆是愿故。若爾。經論皆四。今何故五。答。如彌勒問經云。晝夜六時勤行五悔。不假苦行能得菩提。故必須愿。此五次第者。若皆名悔莫非治罪應無次第。若準婆沙占察次第並同。若如是等長悔之文。亦五悔義足。初如是下即懺悔也。次今諸佛下即迴向也。次眾罪去一偈。即重舉懺悔略例餘三。次一偈重舉世尊以為歸禮。故無次第。且依次第為生起者。若舊罪不除徒施勸

請。既勸請已睹相聞教依教修行。若嫉妒不除自善微劣。尚不喜他何能迴向。四法具足以愿導之。如此五法尚能入位。況滅罪耶。比來行人都無介意。徒勞贊者急誦未與耳識相應。一生若斯枉招信施。業不他受試為思之。初懺悔者。初文釋名。陳露者。陳列也首也。悔者伏也。金光明疏釋懺悔品。彼廣釋名云。懺名白法。悔名黑法。白法須尚黑法須舍。又懺名改往悔曰修來。又懺名披陳悔名斷續。五體者如前所釋。又今文但是說其懺意。懺辭具在法華三昧。亦可隨己智力任意廣陳。次勸請者。大為二意。一者請住於世。二者請轉法輪。大論至云云者。大論十五具釋。問。諸佛之法。法應說法。何須勸請。又若諸佛現見在前請佛可爾。今乃不見云何可請。答。佛雖必說而不待請。請者得福何得不請。猶如大王雖多美膳若有請者必得恩福。錄其心故是故有益。如修慈心令眾生樂。眾生雖無得樂之者。念者得福。請佛亦爾。複次佛法待請為說。又眾生雖不面見諸佛。諸佛何嘗不見其心聞其所請。假令諸佛不聞不見請亦得福。何況聞見而無益耶。又破外道作如是言。道法常定何須多言。防其謗故。故須待請。又外道言。諸佛不應貪壽住世。為防此謗。是故須請。又若不請謂佛愛著。令知無著故須待請。又諸外道皆無請說。故今

【現代漢語翻譯】請（請佛住世、轉法輪）。既已勸請，（修行者）應觀想佛的莊嚴相好，聽聞佛的教誨，並依教奉行。如果嫉妒之心不能去除，即使自己行善也微不足道，尚且不喜悅他人行善，又怎能將功德迴向給眾生？具備信、解、行、證四法，再以願力引導，如此五法都具備，尚且能夠進入聖位，更何況是滅除罪業呢？近來修行的人都不在意這些細節，只是徒勞地讓讚頌者快速誦讀，而（誦讀的內容）並未與耳識相應。一生如果這樣度過，就白白接受了信徒的供養。業果不會由他人承受，請仔細思考。初學者懺悔，首先要解釋懺悔的含義。『陳露』，是陳列、開始的意思；『悔』，是降伏的意思。《金光明疏》解釋懺悔品時，對此廣為解釋，說：『懺名為白法（善法），悔名為黑法（惡法）。白法應當崇尚，黑法應當捨棄。』又說：『懺是改正過去的錯誤，悔是修持未來的善行。』又說：『懺是披陳過錯，悔是斷絕惡行。』五體投地等禮儀，如前文所解釋。現在經文只是說明懺悔的意義，具體的懺悔文在《法華三昧》中，也可以根據自己的智慧和能力，隨意廣泛地陳述。其次是勸請，主要有兩個含義：一是請佛住世，二是請佛轉法輪。《大智度論》說：詳細的解釋在《大智度論》第十五卷。問：諸佛的法則，本應說法，為何需要勸請？而且，如果諸佛顯現在眼前，勸請佛陀還可以理解，現在我們看不見佛，如何勸請？答：佛雖然一定會說法，但接受勸請會帶來福報，為何不勸請呢？就像大王雖然有很多美食，但如果有人請求，一定會得到恩惠和福報，因為（大王）重視（請求者）的心意，所以勸請是有益的。就像修慈心，希望眾生快樂，即使眾生沒有因此而得到快樂，修慈心的人也能得到福報。勸請佛陀也是如此。而且，佛法是等待勸請才宣說的。即使眾生沒有親眼見到諸佛，諸佛又何嘗不見眾生的心，聽聞眾生的請求？即使諸佛沒有聽見或看見，勸請也能得到福報，更何況諸佛聽見看見了，怎麼會沒有利益呢？而且，爲了駁斥外道的觀點，所以這樣說。外道說：道法是恒常不變的，不需要多說。爲了防止他們的誹謗，所以需要等待勸請。而且外道說：諸佛不應該貪戀壽命而住世。爲了防止這種誹謗，所以需要勸請。而且，如果不勸請，（外道）會認為佛貪戀世間。爲了讓他們知道佛沒有貪戀，所以需要等待勸請。而且，所有的外道都沒有勸請說法的儀式，所以現在（佛教）有勸請。

【English Translation】 Please (requesting the Buddha to remain in the world and turn the Dharma wheel). Having made the request, (the practitioner) should visualize the Buddha's majestic features, listen to the Buddha's teachings, and practice accordingly. If jealousy is not eliminated, even one's own good deeds are insignificant, and if one does not rejoice in the good deeds of others, how can one dedicate merit to all beings? Possessing the four qualities of faith, understanding, practice, and realization, and guiding them with aspiration, even with these five qualities, one can enter the ranks of the sages, let alone eliminate karmic offenses? Recently, practitioners have not paid attention to these details, merely having the chanters recite quickly in vain, without the (content of the recitation) corresponding to their ear consciousness. If one spends one's life like this, one will have received the offerings of believers in vain. Karma is not borne by others; please think carefully about this. For beginners who are repenting, the first step is to explain the meaning of repentance. 'Chen Lu' (陳露) means to display or begin; 'Hui' (悔) means to subdue. The commentary on the 'Golden Light Sutra' explains the chapter on repentance, saying: 'Chan (懺) is called white Dharma (good Dharma), and Hui (悔) is called black Dharma (evil Dharma). White Dharma should be revered, and black Dharma should be abandoned.' It also says: 'Chan is to correct past mistakes, and Hui is to cultivate future good deeds.' It also says: 'Chan is to confess faults, and Hui is to sever evil deeds.' The prostration with the five limbs, etc., is as explained in the previous text. The sutra text now only explains the meaning of repentance; the specific repentance texts are in the 'Samadhi of the Lotus Sutra,' or one can freely and extensively state them according to one's own wisdom and ability. Secondly, there is the request, which mainly has two meanings: one is to request the Buddha to remain in the world, and the other is to request the Buddha to turn the Dharma wheel. The 'Great Treatise' says: A detailed explanation is in the fifteenth volume of the 'Great Perfection of Wisdom Treatise'. Question: The Buddhas' law is that they should preach the Dharma, why is it necessary to request? Moreover, if the Buddhas appear before us, it would be understandable to request the Buddha, but now we cannot see the Buddha, how can we request? Answer: Although the Buddha will definitely preach the Dharma, accepting the request will bring blessings, so why not request? Just like a great king, although he has many delicacies, if someone requests, he will definitely receive grace and blessings, because (the king) values (the requester's) intention, so the request is beneficial. Just like cultivating loving-kindness, hoping that all beings are happy, even if beings do not become happy as a result, the person who cultivates loving-kindness can receive blessings. Requesting the Buddha is also the same. Moreover, the Dharma is preached after being requested. Even if beings do not see the Buddhas in person, how can the Buddhas not see the minds of beings and hear their requests? Even if the Buddhas do not hear or see, requesting can still bring blessings, let alone if the Buddhas hear and see, how can there be no benefit? Moreover, this is said to refute the views of externalists. The externalists say: The Dharma is constant and unchanging, there is no need to say much. To prevent their slander, it is necessary to wait for a request. Moreover, the externalists say: The Buddhas should not be greedy for life and remain in the world. To prevent this slander, it is necessary to request. Moreover, if there is no request, (the externalists) will think that the Buddha is attached to the world. To let them know that the Buddha has no attachment, it is necessary to wait for a request. Moreover, all the externalists do not have the ritual of requesting the Dharma, so now (Buddhism) has the request.

須請。次謂轉下至住世者。儘是論文。有此諸意故須二請。若佛初成先轉四諦。今為求圓是故通請。夫命至得住等者。明勸請所指。所言請者為請何等。謂請佛大悲非請色陰。若大悲不息身則久住。故舉命業以譬請住。報命如佛我心如業。又報命如色身業如大悲心。我心請佛不息。愿佛大悲住世。變化亦爾。作意神通隨心所期。期心未息變化不止。我心如心佛身如化。我心不息愿佛莫滅。又佛身如化大悲如心。愿莫息大悲則色身不滅。我今請佛如大炬火為破無明。我心不息愿佛勿滅。次隨喜者。佛轉法輪眾生得三世益。我助彼喜者。喜前勸請也。過去下種。現在重聞得成熟益未曾下種。現在成種未來方益。故三世益皆因法輪。故我隨喜眾生得益。大論六十一云。隨喜者有二種。一者世間。二者出世。若人無有出世善根。我今隨喜眾生世福。是故隨喜通於有漏無漏。俱名為福。又福德者是菩薩摩訶薩根本。能滿菩提。聖人讚嘆。智者行處無智遠處。是福因緣能得輪王諸天乃至一切種智。知如是等得正知見。是故見福而生歡喜。複次我應與眾生善。其自修福是故我喜。複次眾生有善與我相似。是我同伴。是故我喜。複次菩薩摩訶薩於十方三世佛及菩薩二乘一切修福者。而生歡喜故名隨喜。若無福德畜生無異。但同飲食淫慾

【現代漢語翻譯】現代漢語譯本：須請。接下來所說的『轉下至住世者』，全部都是論文的內容。因為有這些意義，所以需要兩次勸請。如果佛陀最初成就時先轉四諦法輪，那麼現在爲了求得圓滿，所以通盤勸請。所謂『命至得住等』，是說明勸請所指的對象。所說的『請』，是請什麼呢？是請佛陀的大悲心，而不是請色陰。如果大悲心不停止，佛身就能長久住世。所以用壽命和事業來比喻請佛住世。報答佛的恩德就像佛的壽命，我的心就像佛的事業（大悲心）。又，報答佛的恩德就像色身，事業就像大悲心。我的心懇請佛陀不要停止大悲，愿佛陀的大悲心住世。變化也是如此，憑藉作意神通，隨心所欲。如果期盼的心不停止，變化就不會停止。我的心就像佛的心，佛的身就像變化。我的心不停止，愿佛陀不要涅槃。又，佛的身就像變化，大悲心就像心。愿佛陀不要停止大悲，那麼色身就不會滅亡。我現在勸請佛陀就像大火炬，爲了破除無明。我的心不停止，愿佛陀不要涅槃。接下來是隨喜。佛陀轉法輪，眾生得到三世的利益。我幫助他們歡喜，就是隨喜之前的勸請。過去已經種下善根，現在重新聽聞佛法，得到成熟的利益；過去沒有種下善根，現在種下善根，未來才能得到利益。所以三世的利益都因為法輪。所以我隨喜眾生得到利益。《大智度論》第六十一卷說，隨喜有兩種：一種是世間的，一種是出世間的。如果有人沒有出世的善根，我現在隨喜眾生的世間福報。所以隨喜通於有漏和無漏，都稱為福。而且福德是菩薩摩訶薩的根本，能夠圓滿菩提。聖人讚嘆福德，智者行於福德，無智者遠離福德。這種福德因緣能夠得到輪王、諸天乃至一切種智。知道這些，就能得到正確的知見。所以見到福德而生歡喜。再者，我應該給予眾生善，他們自己修行福德，所以我歡喜。再者，眾生有善與我相似，是我的同伴，所以我歡喜。再者，菩薩摩訶薩對於十方三世的佛、菩薩、二乘一切修行福德的人，都生歡喜，所以叫做隨喜。如果沒有福德，就和畜生沒有區別，只知道飲食淫慾。

【English Translation】 English version: 'Must request'. The following 'turning down to dwelling in the world' are all contents of the treatise. Because of these meanings, two requests are necessary. If the Buddha initially turned the Four Noble Truths upon achieving enlightenment, now, seeking completeness, a general request is made. The phrase 'life until obtaining dwelling, etc.' clarifies the object of the exhortation. What is being requested? It is the Buddha's great compassion, not the skandha of form. If great compassion does not cease, the body will dwell long. Therefore, life and karma are used as metaphors for requesting the Buddha to dwell in the world. Repaying the Buddha's kindness is like the Buddha's life, and my mind is like the Buddha's karma (great compassion). Furthermore, repaying the Buddha's kindness is like the physical body, and karma is like the great compassionate mind. My mind entreats the Buddha not to cease compassion, wishing the Buddha's great compassion to dwell in the world. Transformation is also like this, relying on the power of intention and spiritual abilities, according to what the mind desires. If the expecting mind does not cease, transformation will not stop. My mind is like the Buddha's mind, and the Buddha's body is like transformation. My mind does not cease, wishing the Buddha not to enter Nirvana. Also, the Buddha's body is like transformation, and great compassion is like the mind. Wishing the Buddha not to cease great compassion, then the physical body will not perish. I now entreat the Buddha like a great torch, to break through ignorance (Avidya). My mind does not cease, wishing the Buddha not to enter Nirvana. Next is rejoicing (Mudita). When the Buddha turns the Dharma wheel (Dharmacakra), sentient beings receive benefits in the three times (past, present, and future). My helping them rejoice is rejoicing in the previous exhortation. In the past, seeds of goodness were planted; now, hearing the Dharma again, mature benefits are obtained. If seeds were not planted in the past, planting them now will bring future benefits. Therefore, the benefits of the three times all come from the Dharma wheel. Therefore, I rejoice in sentient beings receiving benefits. The Mahaprajnaparamita Sastra (Dazhidu Lun) Chapter 61 says that there are two kinds of rejoicing: one is worldly, and the other is supramundane. If someone does not have supramundane roots of goodness, I now rejoice in sentient beings' worldly blessings. Therefore, rejoicing encompasses both defiled (with outflows) and undefiled (without outflows), both being called blessings (Punya). Moreover, merit (Punya) is the root of a Bodhisattva Mahasattva, capable of fulfilling Bodhi (enlightenment). Sages praise merit, the wise practice it, and the unwise stay away from it. This cause and condition of merit can lead to becoming a Wheel-Turning King (Cakravartin), a Deva (god), and even attaining all-knowing wisdom (Sarvajna). Knowing these things, one can obtain right knowledge and right view. Therefore, seeing merit, one generates joy. Furthermore, I should give goodness to sentient beings; they cultivate merit themselves, so I rejoice. Furthermore, sentient beings have goodness similar to mine; they are my companions, so I rejoice. Furthermore, Bodhisattva Mahasattvas generate joy towards all Buddhas, Bodhisattvas, Pratyekabuddhas and Sravakas in the ten directions and three times who cultivate merit, so it is called rejoicing. Without merit, one is no different from an animal, only knowing eating, drinking, and sexual desire.

斗諍。修福之人眾生尊敬。猶如熱時清涼滿月。是故隨喜。大論三十二云。如賣買香等。問。云何隨喜心過二乘上。答。以隨喜善回與眾生故。觀眾生至正緣了等者。如法華中常不輕品。不輕菩薩見諸眾生具足三因。皆當作佛。故不敢輕。此但敬其正因故也。正因之中三因具足。況無始時曾聞一句即了因種。彈指合掌即緣因種。故此菩薩凡見眾生皆悉與記。乃至身行不輕之行等(云云)。毒鼓者。大經第九云。譬如有人以新毒藥用涂大鼓。于大眾中擊令出聲。雖無心欲聞。若有聞者遠近皆死。唯除一人不橫死者。謂一闡提。才聞即能破無明惑。名為近死。聞未即益作後世因。名為遠死。諸教諸味及經時節。以論遠近。四念處云。若有聞者遠近不死。謂但破于見思塵沙。法華隨喜法等者。隨喜品中從法座起。至於余處為他人說。他人聞已復隨喜轉教。如是展轉至第五十。校量聞法而生隨喜。故云隨喜法。大品隨喜人者。經云。若聲聞人能發心者我亦隨喜。聲聞是人隨喜其人。名隨喜人。人必有法法必藉人。故云互舉。迴向者。以隨喜福與眾生共及向菩提。菩提如文。施眾生者。然修因福不可得共。若得果時則以此福施於眾生。是故菩薩得世四事利益眾生。又自以福凈其身口。人見歡喜所說信受今得十善乃至種智。乃至舍

【現代漢語翻譯】現代漢語譯本斗諍（爭鬥）。修福之人受眾生尊敬，猶如炎熱時節的清涼滿月。因此應當隨喜。《大論》三十二卷說，如同買賣香等。問：為何隨喜心的功德超過二乘（聲聞、緣覺）之上？答：因為隨喜善行並將功德迴向給眾生。『觀眾生至正緣了等者』，如《法華經·常不輕菩薩品》所說，常不輕菩薩見到一切眾生都具足成佛的三因（正因、緣因、了因），都應當能夠成佛，所以不敢輕視他們。這只是尊敬他們所具有的正因的緣故。正因之中，三因都已具足。更何況無始以來，眾生可能曾經聽聞一句佛法，這就是了因的種子；彈指合掌，就是緣因的種子。因此，這位菩薩凡是見到眾生，都為他們授記（預言未來成佛），乃至以身行不輕之行等等（如經文所說）。『毒鼓者』，《大般涅槃經》第九卷說，譬如有人用劇毒塗抹在大鼓上，在大眾之中敲擊，發出聲音。即使人們無心想聽，但凡聽到鼓聲的人，無論遠近都會死亡。唯獨一闡提（斷滅善根的人）不會立刻死亡，因為他聽到毒鼓聲，立刻就能破除無明煩惱，這叫做『近死』。其他人聽了，雖然沒有立刻受益，但卻種下了未來世受報的因，這叫做『遠死』。諸教、諸味以及經歷的時間長短，都是用來討論遠近的。《四念處經》說，如果有人聽到毒鼓聲，無論遠近都不會死亡，這是指僅僅破除了見惑、思惑和塵沙惑。『法華隨喜法等者』，《隨喜功德品》中說，從法座起身，到其他地方為他人宣說佛法，他人聽聞后又隨喜並輾轉教導他人，這樣輾轉傳到第五十人，衡量聽聞佛法而生隨喜心的功德，所以叫做『隨喜法』。『大品隨喜人者』，《大品般若經》說，如果聲聞人能夠發起菩提心，我也隨喜。聲聞是人，隨喜這個人，叫做『隨喜人』。人必定有法，法必定藉助人，所以說是互相舉例說明。『迴向者』，是將隨喜的福德與眾生共同分享，並且迴向于菩提（覺悟）。菩提的含義如經文所說。『施眾生者』，修因時的福德是無法與眾生共同擁有的。如果得到果報時，就將這個福德施與眾生。因此，菩薩得到世間的四事供養（飲食、衣服、臥具、醫藥），利益眾生。又用自己的福德清凈身口意，人們見到菩薩就心生歡喜，所說的話也容易被信受，現在得到十善業，乃至得到種智（一切種智，佛的智慧），乃至捨棄一切。

【English Translation】 English version 『Dou Zheng』 (fighting and contention). Those who cultivate blessings are respected by all beings, like a cool and full moon in hot weather. Therefore, one should rejoice in their merit. The Mahaprajnaparamita Sastra, volume 32, says, 'It is like buying and selling incense, etc.' Question: Why is the mind of rejoicing superior to the two vehicles (Sravakas and Pratyekabuddhas)? Answer: Because one rejoices in good deeds and dedicates the merit to all beings. 『Observing beings to the causal conditions of enlightenment, etc.』, as stated in the Sad-dharma-pundarika Sutra, chapter on 『Never Disparaging Bodhisattva』, the Never Disparaging Bodhisattva saw that all beings possessed the three causes for Buddhahood (direct cause, contributing cause, and enabling cause) and would all become Buddhas, so he dared not disparage them. This is only because he respected the direct cause they possessed. Within the direct cause, all three causes are complete. Moreover, from beginningless time, beings may have heard a single phrase of the Dharma, which is the seed of the enabling cause; snapping fingers and joining palms are the seeds of the contributing cause. Therefore, this Bodhisattva, whenever he saw beings, would predict their future Buddhahood, and even practice the conduct of never disparaging, etc. (as the sutra says). 『Poison Drum』 is mentioned in the Nirvana Sutra, ninth volume, 'It is like a person who coats a new poison on a large drum and strikes it in a crowd, making a sound. Even if people do not intend to listen, whoever hears the sound, whether near or far, will die. Only one type of person will not die immediately, namely, the Icchantika (one who has severed their roots of goodness), because upon hearing the sound of the poison drum, they can immediately break through their ignorance and delusion, which is called 『near death』. Others who hear it, although they do not benefit immediately, plant the cause for future retribution, which is called 『far death』. The teachings, flavors, and the length of time experienced are all used to discuss near and far.' The Four Foundations of Mindfulness Sutra says, 'If someone hears the sound of the poison drum, whether near or far, they will not die,' which means they only break through the delusions of views, delusions of thought, and delusions like dust and sand. 『The Dharma of rejoicing in the Lotus Sutra, etc.』, in the 『Rejoicing in Merit』 chapter, it says that one rises from the Dharma seat and goes to other places to explain the Dharma to others. After others hear it, they rejoice and further teach others. In this way, it is transmitted to the fiftieth person, and the merit of rejoicing in hearing the Dharma is measured, so it is called 『the Dharma of rejoicing』. 『The person of rejoicing in the Mahaprajnaparamita Sutra』, the sutra says, 'If a Sravaka can generate the Bodhi mind, I also rejoice.' The Sravaka is a person, and one rejoices in this person, which is called 『the person of rejoicing』. A person must have the Dharma, and the Dharma must rely on a person, so it is said to be mutually illustrative. 『Dedication』 is to share the merit of rejoicing with all beings and dedicate it to Bodhi (enlightenment). The meaning of Bodhi is as stated in the sutra. 『Giving to beings』 means that the merit from cultivating causes cannot be shared with beings. If one obtains the result, then one gives this merit to beings. Therefore, Bodhisattvas obtain the four kinds of offerings in the world (food, clothing, bedding, and medicine) to benefit beings. Furthermore, they purify their body, speech, and mind with their own merit. People see the Bodhisattva and rejoice, and their words are easily believed. Now they obtain the ten wholesome karmas, and even obtain the omniscient wisdom (the wisdom of the Buddha), and even give up everything.

利能令一切眾生得道。是故果報與眾生共。今因中說果故云與共。若言福因與他共者。從初發心所修善根盡與眾生。后時將何以為成道之因。以善法體不可與人。故今直以無畏無惱。以施眾生。用無所得故至菩提。故凈名云。迴向心是菩薩凈土。迴向為大利等。故法華梵天施宮殿時。皆發願云。愿以此功德等(云云)。如回聲入角等者。大論三十二云。迴向者。如少物上王。如回聲入角。問。菩薩功德勝於二乘。有何奇特。答。今此不以功德比之。但以隨喜迴向心比。如巧匠指示倍得價直。執斧之人倍用功力。直不足言。聲聞自行如執斧者。菩薩教他而行迴向猶如大匠。大論問曰。何故名二乘為自調自凈自度。而不迴向。答。戒為自調禪為自凈慧為自度。二乘唯自修此三故。不取等者。釋上斷三界等四。謂不取苦不念集。不見滅不得道。於此四中而不分別世及出世因果等相。名不分別。如是名為正迴向也。實相無取乃至無有分別故也。能迴向至妄想等不生者。大論云。菩薩心空檀波羅蜜乃至種智。一切皆空。一相無相如佛所說。如是迴向如箭射他無不中者。以見無相不見不得一切諸法故爾。能謂迴向之心。所謂眾生佛果。如是能所及一切法。一心推求皆不可得。亡能亡所。如是一切所迴向之法。無不歸實故不可得。無

【現代漢語翻譯】現代漢語譯本利益能夠使一切眾生得道。因此，果報是與眾生共同享有的。現在因為在因地中說果，所以說是與眾生共有。如果說福德之因可以與他人共有，那麼從最初發心所修的善根就全部給了眾生，以後用什麼作為成道的因呢？因為善法的本體是無法給予他人的，所以現在直接以無畏、無惱來佈施給眾生，因為以無所得的緣故直至菩提。所以《維摩詰經》說：『迴向心是菩薩的凈土，迴向是大福利』等等。所以《法華經》中梵天佈施宮殿時，都發愿說：『愿以此功德』等等。（以下省略）如同回聲進入喇叭等等，如《大智度論》第三十二卷說：『迴向，就像少量物品獻給國王，就像回聲進入喇叭。』問：菩薩的功德勝過二乘，有什麼奇特之處？答：現在這裡不是用功德來比較，而是用隨喜迴向的心來比較。如同巧匠的指示能使價值倍增，執斧之人只是倍加用力。價值的高低不能只用力量來衡量。聲聞的自行就像執斧之人，菩薩教他人而行迴向就像大匠。《大智度論》問：為什麼稱二乘為自調、自凈、自度，而不迴向？答：戒律用來調伏自己，禪定用來清凈自己，智慧用來度脫自己。二乘只是自己修持這三者，所以不迴向。『不取等者』，解釋上面所說的斷三界等四種情況，即不執取苦，不思念集，不見滅，不得道。在這四種情況中，不分別世間和出世間的因果等相，名為不分別。這樣就叫做正迴向。實相是無所執取，乃至沒有分別的緣故。『能迴向至妄想等不生者』，《大智度論》說：『菩薩心空，檀波羅蜜乃至種智，一切皆空，一相無相如佛所說。』這樣迴向就像箭射向目標，沒有不中的，因為見到無相，不見不得一切諸法。『能』是指回向的心，所謂眾生佛果。像這樣能迴向的、所迴向的以及一切法，一心推求都不可得，亡掉能迴向的，亡掉所迴向的。像這樣一切所迴向的法，沒有不歸於實相的，所以不可得，無。

【English Translation】 English version Benefit can enable all sentient beings to attain enlightenment. Therefore, the fruition is shared with all sentient beings. Now, because the fruition is spoken of in the causal stage, it is said to be shared. If it is said that the cause of merit can be shared with others, then all the roots of goodness cultivated from the initial aspiration are given to sentient beings. What will then be used as the cause for attaining enlightenment later? Because the essence of good dharma cannot be given to others, now it is directly with fearlessness and non-affliction that one gives to sentient beings, because of non-attainment until Bodhi. Therefore, the Vimalakirti Sutra says: 'The mind of dedication is the pure land of the Bodhisattva, dedication is great benefit,' and so on. Therefore, when Brahma offered palaces in the Lotus Sutra, they all vowed: 'May this merit,' and so on. (omitted below) Like an echo entering a horn, etc., as the Treatise on the Great Perfection of Wisdom, volume thirty-two, says: 'Dedication is like offering a small item to a king, like an echo entering a horn.' Question: The merit of a Bodhisattva surpasses that of the Two Vehicles, what is so special about it? Answer: Now, this is not compared by merit, but by the mind of rejoicing and dedication. Just as the instruction of a skilled craftsman can double the value, the one who wields the axe only doubles the effort. The value cannot be measured by strength alone. The self-practice of the Sravaka is like the one who wields the axe, the Bodhisattva who teaches others and dedicates is like a great craftsman. The Treatise on the Great Perfection of Wisdom asks: Why are the Two Vehicles called self-taming, self-purifying, self-liberating, and not dedicating? Answer: Precepts are for taming oneself, meditation is for purifying oneself, wisdom is for liberating oneself. The Two Vehicles only cultivate these three themselves, therefore they do not dedicate. 'Not grasping, etc.,' explains the above-mentioned four situations of severing the Three Realms, etc., that is, not grasping suffering, not thinking of accumulation, not seeing cessation, not attaining the path. In these four situations, not distinguishing the causes and effects of the mundane and supramundane, etc., is called non-distinction. This is called correct dedication. Reality is without grasping, even without distinction. 'Being able to dedicate until delusion, etc., does not arise,' the Treatise on the Great Perfection of Wisdom says: 'The Bodhisattva's mind is empty, Dana Paramita even to omniscience, all are empty, one aspect is no aspect as the Buddha said.' Such dedication is like an arrow shot at a target, none will miss, because seeing no aspect, not seeing and not attaining all dharmas. 'Able' refers to the mind of dedication, so-called sentient beings and Buddha-fruit. Like this, the able to dedicate, the dedicated, and all dharmas, seeking with one mind are all unattainable, abandoning the able to dedicate, abandoning the dedicated. Like this, all the dedicated dharmas, none do not return to reality, therefore unattainable, without.

已今當等者。三世推求此之能所生滅不住。又發心為已。迴向為今。所迴向處為當。又所迴向中極果為當衆生為現。又眾生者亦有當現。即諸眾生名之為現。共福當得名之為當。如是三世畢竟叵得。如三世諸佛所知等者。唯一實相是佛所知所見所許。于中能知即種智。能見即佛眼也。能許即是本時弘誓及一切行。是名真實等者。如佛所知方名真實。非向權果。權果虛妄即對破藏通所期之果。言最上者非上中下之上。即指圓教名為最上。最上故具足。此破別教也。則不謗佛等者。計佛果為有乃至非有非無。皆名謗佛。何以故。佛果非有乃至非有非無。非苦故無過咎。非集故無繫著。有道故無毒。有滅故無失。此依無作四諦為迴向也。言無苦集唯有道滅。且約事說。理即苦集本是道滅。何但等者。前三謂懺悔勸請隨喜。后一謂發願。前後皆例今迴向意。依無作諦而不見諦。名真五悔。能發真位。故引婆沙證成圓意。故知五悔並依無作。方令懺悔見罪性本空。勸請知法身常住。隨喜了福等真如。發願達能所平等。次明發愿者。初釋名云如許人物等者。卷者約也。亦契也。說文云。券別之書以刀判其旁。故謂之契。故字從刀。御者侍也。主也。一切諸法以愿侍之。以愿為主。亦名下至盛物者。四弘誓中眾生煩惱為惡。法門佛道

【現代漢語翻譯】現代漢語譯本『已今當等者』（已、今、當，指過去、現在、未來）以三世來推求，能迴向的主體、所迴向的客體，以及生滅變化都是不住的。又，發心是『已』（過去），迴向是『今』（現在），所迴向之處是『當』（未來）。又，所迴向之中，最終的極果是『當』，眾生是『現』（現在）。又，眾生也有『當』和『現』，所有眾生名為『現』，共同的福報將來獲得名為『當』。像這樣，三世畢竟是不可得的。『如三世諸佛所知等者』，唯一實相是佛所知、所見、所許。其中，能知就是種智（一切種智），能見就是佛眼，能許就是根本時的弘誓及一切行。這名為真實。如佛所知才名為真實，不是指向權巧的果位。權巧的果位是虛妄的，這是針對藏教和通教所期望的果位而破斥的。說『最上者』，不是上中下之上的『上』，而是指圓教，名為最上。因為最上，所以具足一切。這是破斥別教。『則不謗佛等者』，如果認為佛果是有，乃至非有非無，都名為謗佛。為什麼呢？佛果非有，乃至非有非無。因為非苦，所以沒有過失；因為非集，所以沒有繫縛；有道，所以沒有毒害；有滅，所以沒有缺失。這是依據無作四諦來回向。說『無苦集唯有道滅』，且約事相來說，理上苦集本來就是道滅。『何但等者』，前面三個是指懺悔、勸請、隨喜，后一個是發願。前後都依今迴向的意義。依據無作諦而不見諦，名為真五悔，能引發真實果位。所以引用《婆沙論》來證明圓教的意義。所以知道五悔都依據無作，才能使懺悔見到罪性本空，勸請知道法身常住，隨喜了知福德等同真如，發願通達能所平等。其次說明發願，首先解釋名稱，說『如許人物等者』，『卷』是約束的意思，也是契合的意思。《說文解字》說，『券別之書以刀判其旁，故謂之契』，所以『契』字從『刀』。『御』是侍奉的意思，也是主的意思。一切諸法以愿來侍奉它，以愿為主。也名為下至盛物，四弘誓中，眾生煩惱為惡，法門佛道。

【English Translation】 English version 『Yi Jin Dang Deng Zhe』 (已今當等者, referring to the past, present, and future): When seeking through the three periods of time, the subject who dedicates merit, the object to which merit is dedicated, and the arising and ceasing of phenomena are all impermanent. Furthermore, generating the aspiration is 『Yi』 (已, past), dedicating merit is 『Jin』 (今, present), and the place to which merit is dedicated is 『Dang』 (當, future). Moreover, within what is dedicated, the ultimate fruition is 『Dang,』 and sentient beings are 『Xian』 (現, present). Furthermore, sentient beings also have 『Dang』 and 『Xian』; all sentient beings are called 『Xian,』 and shared blessings to be obtained in the future are called 『Dang.』 Thus, the three periods of time are ultimately unattainable. 『Ru San Shi Zhu Fo Suo Zhi Deng Zhe』 (如三世諸佛所知等者, like the knowledge of the Buddhas of the three times): The one and only true reality (唯一實相, wei yi shi xiang) is what the Buddhas know, see, and allow. Among them, the ability to know is the wisdom of all modes (種智, zhong zhi), the ability to see is the Buddha-eye (佛眼, fo yan), and the ability to allow is the fundamental great vow (弘誓, hong shi) and all practices. This is called true reality. Only what the Buddha knows is called true reality, not pointing to expedient fruits. Expedient fruits are illusory, and this is refuting the fruits sought by the Tripitaka (藏教, zang jiao) and Common (通教, tong jiao) teachings. Saying 『Zui Shang Zhe』 (最上者, the most supreme): It is not the 『supreme』 above the upper, middle, and lower, but refers to the Perfect Teaching (圓教, yuan jiao), called the most supreme. Because it is the most supreme, it is complete in all aspects. This is refuting the Distinct Teaching (別教, bie jiao). 『Ze Bu Bang Fo Deng Zhe』 (則不謗佛等者, then one does not slander the Buddha): If one considers the Buddha-fruit to be existent, or even neither existent nor non-existent, all are called slandering the Buddha. Why? The Buddha-fruit is neither existent, nor even neither existent nor non-existent. Because it is non-suffering, there is no fault; because it is non-accumulation, there is no attachment; having the path, there is no poison; having cessation, there is no loss. This is based on the Four Noble Truths of Non-arising (無作四諦, wu zuo si di) for dedicating merit. Saying 『Wu Ku Ji Wei You Dao Mie』 (無苦集唯有道滅, there is no suffering and accumulation, only the path and cessation): This is speaking in terms of phenomena, but in principle, suffering and accumulation are originally the path and cessation. 『He Dan Deng Zhe』 (何但等者, why only): The first three refer to repentance (懺悔, chan hui), exhortation (勸請, quan qing), and rejoicing (隨喜, sui xi), and the last one is generating the aspiration (發願, fa yuan). The front and back all follow the meaning of dedicating merit now. Relying on the Truth of Non-arising without seeing the Truth is called True Five Repentances (真五悔, zhen wu hui), which can bring forth the true position. Therefore, the Mahavibhasa (婆沙論, po sha lun) is cited to prove the meaning of the Perfect Teaching. Therefore, it is known that the Five Repentances all rely on Non-arising, so that repentance can see that the nature of sin is originally empty, exhortation knows that the Dharma-body is permanent, rejoicing understands that blessings are equal to Suchness (真如, zhen ru), and generating the aspiration reaches the equality of the able and the object. Next, explaining generating the aspiration, first explaining the name, saying 『Ru Xu Ren Wu Deng Zhe』 (如許人物等者, like promising people and things): 『Juan』 (卷) means to restrain, and also to agree. The Shuowen Jiezi (說文解字) says, 『A document of separation is cut on the side with a knife, hence it is called a contract (契, qi),』 so the character 『契』 comes from 『刀』 (knife). 『Yu』 (御) means to serve, and also means master. All dharmas are served by the aspiration, with the aspiration as the master. It is also called the lowest to hold things. Among the Four Great Vows (四弘誓, si hong shi), the afflictions of sentient beings are evil, and the Dharma-gate is the Buddha-path.

為善。遮惡為遮持。持善為總持。諸行如坯誓願如火。坯者瓦未燒也。堪任利他名為盛物。四弘為總愿等者。一切諸愿四弘攝盡。故名為總。法藏等者。觀經悲華並云。彌陀因名法藏。于自在王如來所。聞說二百一十億佛剎發願又觀經云。法藏比丘為欲攝取諸佛土故。發四十八愿發是愿已地為六動。為佛所記。大阿彌陀經云。為菩薩時發二十四愿云。不得是愿終不作佛。愿數不同部異見別。不須和會。悲華經中則無別愿。但云為取佛土故發四弘誓願。故知一切菩薩凡見諸佛。無不發於總愿別愿故大論第八問曰。菩薩修行自得凈報何須發願。答。福若無愿。如牛無御則無所至。如佛所說。不知法人聞天中樂心便念著。問。若無愿者不得報耶。答。雖得不如有愿。有愿則少福而得大果。華嚴者。新經第十四。歷事別愿。又如梵網發十大愿十三誓等。大經聖行愿文大同。又第十四梵行品云。若施食時令諸眾生得大智食法喜食般若食。若施漿時令諸眾生趣涅槃河。飲八味水得甘露味。準如此例及華嚴等隨境發願。隨其智力。何必如文。若有文者幸依佛說。如此等文並別愿也。今五悔中義兼總別。故知五悔非小行所宜。如彌勒問經。佛告阿難。彌勒往昔不修苦行。但修善巧方便安樂之道。積習無上正等菩提。阿難言。云何名為善

【現代漢語翻譯】現代漢語譯本行善稱為『為善』。阻止惡行稱為『遮持』。堅持善行稱為『總持』。各種行為就像未燒製的瓦坯，而誓願就像火焰。瓦坯是指未燒製的瓦，能夠利益他人稱為『盛物』。四弘誓願等同於『總愿』，因為一切誓願都包含在四弘誓願中，所以稱為『總』。法藏（Dharmākara）等，根據《觀經》（Amitāyurdhyāna Sūtra）和《悲華經》（Karuṇāpuṇḍarīka Sūtra）記載，阿彌陀佛（Amitābha）在因地時名為法藏（Dharmākara）。他在自在王如來（Lokeśvararāja）處，聽聞了二百一十億佛剎（Buddhakṣetra），併發愿。此外，《觀經》（Amitāyurdhyāna Sūtra）中說，法藏（Dharmākara）比丘（bhikṣu）爲了攝取諸佛國土，發了四十八愿，發願之後大地六種震動，併爲佛所記別。《大阿彌陀經》（Larger Sukhāvatīvyūha Sūtra）中說，（法藏）作為菩薩（bodhisattva）時發了二十四愿，說『如果不能實現這些願望，終不成佛』。愿的數量不同，是因為不同經典的見解不同，不必強行調和。《悲華經》（Karuṇāpuṇḍarīka Sūtra）中沒有特別的愿，只是說爲了取得佛土而發四弘誓願。因此可知，一切菩薩凡是見到諸佛，沒有不發總愿和別愿的。所以《大智度論》（Mahāprajñāpāramitopadeśa）第八卷問道：菩薩修行自然得到清凈的果報，為什麼還要發願？回答說：福德如果沒有愿，就像牛沒有韁繩，就無所到達。就像佛所說，不瞭解佛法的人聽到天上的快樂，心裡就執著於此。問：如果沒有愿，就得不到果報嗎？答：雖然能得到，但不如有愿。有愿則可以用較少的福德而得到大的果報。《華嚴經》（Avataṃsaka Sūtra），新譯本第十四卷，記載了歷事別愿。又如《梵網經》（Brahmajāla Sūtra）中發十大愿和十三誓等。《大般涅槃經》（Mahāparinirvāṇa Sūtra）中的聖行愿文大同小異。又第十四梵行品中說，如果佈施食物時，令諸眾生得到大智食、法喜食、般若食。如果佈施漿水時，令諸眾生趣向涅槃河，飲用八味水，得到甘露味。參照這些例子以及《華嚴經》（Avataṃsaka Sūtra）等，可以根據不同的境況發願，根據自己的智慧能力，不必拘泥於經文。如果有經文依據，最好依照佛所說。如此等等的經文都是別愿。現在五悔（pañca-pratideśanāni）中的意義兼顧了總愿和別愿。因此可知，五悔（pañca-pratideśanāni）不是小乘行者所適宜的。如《彌勒菩薩所問經》（Ajitasena Sūtra）中，佛告訴阿難（Ānanda）說：彌勒（Maitreya）往昔不修苦行，但修善巧方便安樂之道，積累了無上正等菩提（anuttarā-samyak-saṃbodhi）。阿難（Ānanda）說：什麼叫做善？

【English Translation】 English version 'Doing good' is called 'doing good'. Preventing evil is called 'preventing and upholding'. Upholding good is called 'total upholding'. All actions are like unfired clay bricks, and vows are like fire. Clay bricks refer to unfired bricks, and being capable of benefiting others is called 'containing things'. The Four Great Vows are equivalent to 'total vows' because all vows are contained within the Four Great Vows, hence they are called 'total'. Dharmākara (法藏), according to the Amitāyurdhyāna Sūtra (觀經) and the Karuṇāpuṇḍarīka Sūtra (悲華經), Amitābha (阿彌陀佛) was named Dharmākara (法藏) when he was a bodhisattva (bodhisattva) in his causal stage. He heard about two hundred and ten billion Buddha-lands (Buddhakṣetra) from Lokeśvararāja Tathāgata (自在王如來) and made vows. Furthermore, the Amitāyurdhyāna Sūtra (觀經) states that the bhikṣu (比丘) Dharmākara (法藏), in order to gather the Buddha-lands, made forty-eight vows, and after making these vows, the earth shook in six ways, and it was predicted by the Buddha. The Larger Sukhāvatīvyūha Sūtra (大阿彌陀經) states that when (Dharmākara) was a bodhisattva (bodhisattva), he made twenty-four vows, saying, 'If these vows are not fulfilled, I will never become a Buddha'. The number of vows differs because the views of different scriptures differ, and there is no need to force reconciliation. The Karuṇāpuṇḍarīka Sūtra (悲華經) does not have separate vows, but only says that the Four Great Vows are made to obtain the Buddha-land. Therefore, it can be known that all bodhisattvas (bodhisattva), whenever they see the Buddhas, make both general and specific vows. Therefore, the eighth volume of the Mahāprajñāpāramitopadeśa (大智度論) asks: Bodhisattvas (bodhisattva) naturally obtain pure rewards through practice, so why do they need to make vows? The answer is: If merit has no vows, it is like an ox without reins, and it will not reach anywhere. Just as the Buddha said, those who do not understand the Dharma, when they hear the joy of the heavens, their hearts become attached to it. Question: If there are no vows, will one not obtain rewards? Answer: Although one can obtain them, it is not as good as having vows. With vows, one can obtain great results with less merit. The Avataṃsaka Sūtra (華嚴經), the new translation, volume fourteen, records the specific vows for each event. Also, like the Brahmajāla Sūtra (梵網經), it makes ten great vows and thirteen vows. The Holy Conduct Vow Text in the Mahāparinirvāṇa Sūtra (大般涅槃經) is largely the same. Also, the fourteenth chapter on Pure Conduct states that if one gives food, one should enable all sentient beings to obtain the food of great wisdom, the food of Dharma joy, and the food of prajñā (般若). If one gives water, one should enable all sentient beings to go to the river of nirvāṇa (涅槃), drink water of eight flavors, and obtain the taste of nectar. Referring to these examples and the Avataṃsaka Sūtra (華嚴經) and others, one can make vows according to different circumstances, according to one's own wisdom and ability, without being bound by the scriptures. If there is scriptural basis, it is best to follow what the Buddha said. Such scriptures are all specific vows. Now, the meaning in the Five Repentances (pañca-pratideśanāni) encompasses both general and specific vows. Therefore, it can be known that the Five Repentances (pañca-pratideśanāni) are not suitable for practitioners of the Lesser Vehicle. As in the Ajitasena Sūtra (彌勒菩薩所問經), the Buddha told Ānanda (阿難): Maitreya (彌勒) in the past did not practice asceticism, but practiced skillful means of convenience and the path of ease and joy, accumulating anuttarā-samyak-saṃbodhi (無上正等菩提). Ānanda (阿難) said: What is called good?

巧方便。佛言。彌勒昔行菩薩道時。但晝夜六時勤修五悔而得菩提。彼經悔文有二十三行。亦無別列五悔辭句。但數數請佛數數說悔。餘三亦然。如雲有罪悉懺悔。是福皆隨喜。我今請諸佛。愿成無上智。若準此例未必各說。但修行者智力微弱。緣心難當。故須一準。如婆沙四悔雖僧常儀。亦須善其意以為運念。具如南山正行儀中註解。從令于道場等者。總結悔意。皆為破罪故也。昔作大惡三業俱重。故今懺悔三業並運。發大勇猛方破大惡。勸請破謗法罪者。亦應先云懺悔破於三業遮性等罪。文闕義足。次文者。昔聞諸法而生誹謗。今請佛說令一切聞。是故能翻謗法之罪。隨喜破嫉妒罪者。昔對境生嫉。今隨喜一切。故得翻破昔嫉妒心。迴向破為諸有罪者。昔所作福但順生死。為諸有因不能自免。豈能令他離於有因。今具二回向自免免他。是故迴向。順涅槃門故云順空無相等也。亦應更云發願者破邪愿罪。即導前四令至所在。若能下正釋圓位。于中初明五悔功能能入品位。由此五法助開初品。乃至入住遠由此五。一一品文皆先正釋。次引證釋。初品引文。據疏分文乃是現在四信之文。言四信者。一者一念隨喜。二者解其言趣。三者廣為他說。四者深信觀成。與佛滅后五品之初。兩處隨喜文義大同。故今互引以證初品。

第三品引文中。云不須復起塔寺等者。此第三品觀行猶弱。且以說法增其觀心。觀心成就方行第四。第四未能事理相即。故云旁行。至第五品事理不二。即云若人起立僧坊。供養讚歎聲聞眾僧。乃至具六。豈執第三永令舍事。豈執第五一概令行。故修行者應善教意。入第五品營事未遲。初心行人必以此五善自調御。委識進否應止應行。又此五品品品之中令修五悔。況常人乎。以品品中各有障故。故四念處中以此五品擬五停心。防初心故。其相云何。初三藏教以數息停散。今以隨理除于疑散。三藏以不凈停貪。今以讀誦除于雜染。三藏以慈心除瞋。今以說法治秘法恚。三藏以因緣除癡。今以六度治無明暗。三藏以唸佛除障。今以理觀除於事相。若爾。通別云何。答。別教中但以戒定二行而停其心。通教中五。應觀息等不生不滅而為停心。若爾下辯同異。複次下約陰界入以明次位。前雖約教以明圓位今復約凡聖明五陰位。言五種人者。果地二乘及后三教斷惑菩薩生界外者。此位之後既對四德以為佛位。故知降佛皆是三種菩薩所攝。是故次品而明其位。于中次明十信位者。五品已能圓伏五住。豈至此位別斷見思。但是圓修粗惑先斷。猶如冶鐵粗垢先除(云云)。人不見之。便謂法華六根為圓。仁王長別三界為漸。既云法華部

【現代漢語翻譯】現代漢語譯本第三品引文中說『不需要再建造佛塔寺廟』，是因為這第三品的觀行還很薄弱，所以先用說法來增進他們的觀心。觀心成就之後才能進入第四品。第四品還不能達到事和理相互融合的境界，所以說是『旁行』。到了第五品，事和理不再有分別，就說『如果有人建造僧房，供養讚歎聲聞眾僧』，甚至具備六度。難道要執著于第三品，永遠讓人捨棄事修嗎？難道要執著于第五品，一概讓人實行嗎？所以修行的人應該善於理解佛的教誨，進入第五品從事修還不算晚。初學的修行人必須用這五品善巧地調伏自己，仔細辨別是應該前進還是應該停止，是應該止觀還是應該行動。而且這五品，每一品中都要修五悔，更何況是普通人呢？因為每一品中都有障礙的緣故。所以四念處中用這五品來比擬五停心觀，是爲了防止初學者的偏差。它的相狀是怎樣的呢？初期的三藏教用數息觀來停止散亂，現在用法華經的隨理觀來去除疑散。三藏教用不凈觀來停止貪慾，現在用讀誦經典來去除雜染。三藏教用慈心觀來去除嗔恚，現在用說法來對治秘法的嗔恚。三藏教用因緣觀來去除愚癡，現在用六度來對治無明黑暗。三藏教用唸佛來去除業障，現在用理觀來去除事相上的執著。如果這樣，那麼通教和別教的差別在哪裡呢？回答說：別教中只是用戒和定兩種修行來停止其心，通教中有五種。應該觀息等法不生不滅，以此作為停心觀。如果這樣，下面辨別它們的同異。下面接著從陰、界、入的角度來說明次第位次。前面雖然從教的角度來說明圓教的位次，現在又從凡夫和聖人的角度來說明五陰的位次。所說的五種人，是指果地的二乘以及后三教斷惑的菩薩，他們已經超出生界之外。這個位次之後，既然是對應四德而作為佛的果位，所以知道降伏佛的都是三種菩薩所攝。因此下一品就說明他們的位次。其中接著說明十信位的人，他們在五品中已經能夠圓滿地降伏五住煩惱，難道到了這個位次還要另外斷除見思惑嗎？只不過是圓修中粗重的惑先斷除了，就像冶煉鋼鐵時先去除粗糙的雜質一樣（云云）。人們沒有看到這一點，就認為《法華經》的六根清凈是圓教的修法，《仁王經》長久地斷絕三界是漸教的修法。既然說《法華經》是部...

【English Translation】 English version In the passage from the third chapter, the statement 'there is no need to build pagodas and temples again' indicates that the contemplation and practice (guanxing) in this third chapter are still weak. Therefore, the focus is on using the Dharma teaching (shuofa) to enhance their contemplative mind (guanxin). Only after the contemplative mind is accomplished can one proceed to the fourth chapter. The fourth chapter has not yet reached the state where phenomena and principle are mutually integrated, hence it is called 'sideways practice' (pangxing). By the fifth chapter, phenomena and principle are no longer separate, and it is said, 'If someone builds a monastery, makes offerings and praises the Shravaka Sangha,' even possessing the six paramitas. How could one cling to the third chapter and forever have people abandon practical cultivation (shixiu)? How could one cling to the fifth chapter and uniformly have people practice it? Therefore, practitioners should be good at understanding the Buddha's teachings. Entering the fifth chapter to engage in practical matters is not too late. Beginners must skillfully regulate themselves with these five practices, carefully discerning whether to advance or stop, whether to engage in stillness or action. Moreover, in each of these five chapters, one should practice the five repentances (wuhui), let alone ordinary people, because there are obstacles in each chapter. Therefore, in the Four Foundations of Mindfulness (si nianchu), these five practices are used to compare with the Five Stopping-the-Mind Contemplations (wu tingxin guan), in order to prevent deviations in beginners. What are its characteristics? In the initial Tripitaka teachings (san zang jiao), the counting breaths (shuxi guan) is used to stop distraction, now the Dharma Flower Sutra's (Fahua Jing) contemplation following principle (suili guan) is used to remove doubt and distraction. The Tripitaka teachings use the contemplation of impurity (bujing guan) to stop greed, now the reading and reciting of scriptures is used to remove mixed defilements. The Tripitaka teachings use the contemplation of loving-kindness (cixin guan) to remove anger, now the Dharma teaching is used to treat the anger of secret practices. The Tripitaka teachings use the contemplation of dependent origination (yinyuan guan) to remove ignorance, now the six paramitas (liu du) are used to treat the darkness of ignorance. The Tripitaka teachings use mindfulness of the Buddha (nianfo) to remove karmic obstacles, now the contemplation of principle (liguan) is used to remove attachment to phenomena. If so, what is the difference between the common (tong) and the distinct (bie) teachings? The answer is: In the distinct teaching (biejiao), only the two practices of precepts (jie) and concentration (ding) are used to stop the mind, while in the common teaching (tongjiao) there are five. One should contemplate that phenomena such as breath are neither arising nor ceasing, and use this as a stopping-the-mind contemplation. If so, below we will distinguish their similarities and differences. Next, we will explain the order of positions from the perspective of the skandhas (yin), realms (jie), and entrances (ru). Although the positions of the perfect teaching (yuanjiao) were explained from the perspective of the teachings earlier, now we will explain the positions of the five skandhas from the perspective of ordinary people and sages. The five types of people mentioned refer to the two vehicles (er cheng) of the fruition stage and the Bodhisattvas who have severed delusions in the latter three teachings, who have already transcended the realm of birth. Since this position corresponds to the Four Virtues (si de) as the fruition of Buddhahood, it is known that those who subdue the Buddha are all included in the three types of Bodhisattvas. Therefore, the next chapter explains their positions. Among them, it then explains the people of the Ten Faiths (shi xin) position, who have already been able to fully subdue the five dwelling afflictions (wu zhu fan nao) in the five practices. How could they need to separately sever the delusions of views and thoughts (jian si huo) at this position? It is only that the grosser delusions in the perfect cultivation are severed first, just like removing the rough impurities when smelting steel (etc.). People do not see this and think that the purification of the six senses (liu gen) in the Lotus Sutra (Fahua Jing) is the practice of the perfect teaching, and that the long-term severance of the three realms (san jie) in the Benevolent King Sutra (Renwang Jing) is the practice of the gradual teaching. Since it is said that the Lotus Sutra is a...

是漸頓。云何釋位即是頓頓。況所引仁王本證法華。如何離開分屬兩種。又除圓位已一切諸位無有十信破見思者。委釋圓信具如四念處文。今文但略釋初信而已。今依菩薩戒疏以十法成乘豎對十信。復以十法橫入十信。言豎對者。今文初信以對於境。次修慈悲以對念心。善修寂照以對進心。善修破法即入慧心。善修通塞即入定心。善修道品入不退心。善修正助入迴向心。善修諸位入護法心。善修不動即入戒心。善修安忍即入願心。今止觀文少不次第及名不同。今云陀羅尼即彼不退也。余不次第者但將向列戒疏之文。對之可見。言橫入者一一信心各具十法。故瓔珞云。一信有十十信有百。又四念處云。五品各有十法成觀。五品尚爾。何況十信。所以十信各具十法。故至初住轉名十大。次入下真位。四念處中及菩薩戒疏。並略明初住已上圓教聖位。亦略錄之。何者。初發心住三種開發即正緣了。謂境智行三法相應。是故名為分證三德。故華嚴云。初住所有功德三世諸佛嘆不能盡。初發心時便成正覺。了達諸法真實之性。所有聞法不由他悟。凈名云。知一切法是為坐道場。大品云。初發心坐道場。阿字門等。並是圓教十住位相。若別教位十地方與圓十住齊。故瓔珞云。初地一分無相法身。智行成就。百萬阿僧祇功德雙照二諦

等。具如第三卷引。乃至等覺功德難思。但約化道以辯功用。如初地百界二地千界乃至萬億等界。現身亦爾。十住之後實相更復十倍增明。更十番智斷破十品無明。唸唸流入平等法界海。諸波羅蜜任運生長。名為十行。十行之後無功用道。真明覆更十倍開發。願行事理自然和融。回入平等法界海。更破十品無明。名十回向。向後復破十品無明。無功用道猶如大地能生一切功德。荷負一切佛法。荷負法界眾生。入三世佛智地。地后觀達無始無明源底。邊際智滿究竟清凈。斷最後微細窮源無明。登中道山頂與無明父母別。是明有所斷者名有上士名等覺位。此位後心究竟解脫無上佛智。無所斷者名無上士。十法至此方受大名。謂理大愿大。莊嚴大智斷大。遍知大道大。用大權實大。利益大無住大。次第以對十法成乘。釋名對義亦應可解。

○第九安忍中初亦先法。次譬。后合。初法中雲。爽者明也。次喻中雲鋒等者。又以飛霜喻于鋒刃。聰善於聽心敏於事。睿者說文云。深明也。智也。喻過也。越也。疏者記也。洞者疾流也。即徹過也。亦深邃也。懷者安也。詩云。懷我好音。術者道藝也。鄴洛禪師者。鄴在相州即齊魏所都。大興佛法。禪祖之一王化其地。護時人意不出其名。洛即洛陽。群者友也。輩也。武津嘆曰者

【現代漢語翻譯】現代漢語譯本：等等，具體如同第三卷所引用。乃至等覺（Buddhism: the penultimate stage before Buddhahood）的功德難以思議。但從教化眾生的角度來辨析其功用，比如初地（Buddhism: the first of the ten bhumis or stages on the bodhisattva path）有一百個世界，二地（Buddhism: the second of the ten bhumis or stages on the bodhisattva path）有一千個世界，乃至萬億等世界，現身也是如此。十住（Buddhism: the ten abodes, the stages of practice where Bodhisattvas abide in the true nature of reality）之後，實相（Buddhism: true aspect of all existence）更加十倍增明，再十次以智慧斷除十品無明（Buddhism: ignorance），唸唸流入平等法界海（Buddhism: the ocean-like expanse of the Dharma realm where all things are interconnected）。諸波羅蜜（Buddhism: perfection）自然而然地生長，這被稱為十行（Buddhism: the ten practices）。十行之後進入無功用道（Buddhism: the path of no effort），真明（Buddhism: true understanding）又更加十倍開發，願行事理自然和諧融合，迴歸到平等法界海，再次破除十品無明，名為十回向（Buddhism: the ten dedications）。十回向之後再次破除十品無明，無功用道猶如大地，能夠生長一切功德，荷負一切佛法，荷負法界眾生，進入三世佛（Buddhism: Buddhas of the past, present and future）的智慧之地。地后觀達無始無明（Buddhism: beginningless ignorance）的源頭和底蘊，邊際智慧圓滿，達到究竟清凈，斷除最後微細的窮源無明，登上中道（Buddhism: the Middle Way）的山頂，與無明父母告別。這表明還有所斷除，所以稱為有上士（Buddhism: one who still has something to learn），名為等覺位。此位之後，內心究竟解脫，獲得無上佛智（Buddhism: unsurpassed wisdom of the Buddha），沒有什麼可以斷除的，稱為無上士（Buddhism: one who has nothing more to learn）。十法至此才受到大的名號，即理大、愿大、莊嚴大、智斷大、遍知大道大、用大、權實大、利益大、無住大。依次對應十法成就乘（Buddhism: vehicle），解釋名稱對應意義也應該可以理解。

第九安忍（Buddhism: forbearance）中，首先是法，其次是譬喻，最後是總結。初法中說，『爽』是明亮的意思。其次，譬喻中說，『鋒』等，又用飛霜來比喻鋒利的刀刃。『聰』是善於聽，『心敏』是對於事情很敏銳。『睿』，說文解字中說，是深明的意思，也是智慧的意思。『喻』是超過的意思，也是越過的意思。『疏』是記載的意思，『洞』是急速流動的意思，也就是徹底穿過的意思，也是深邃的意思。『懷』是安的意思，詩經中說，『懷我好音』。『術』是道藝。『鄴洛禪師』，鄴在相州，是齊魏所都的地方，大力興盛佛法，是禪宗的祖師之一，用王道教化其地，爲了保護當時的人，所以不寫出他的名字。洛即洛陽。『群』是朋友，也是同輩。『武津嘆曰』

【English Translation】 English version: Etc., as quoted in the third volume. Even the merits of TATHAGATA-SAMANTA-BHADRA (Buddhism: the penultimate stage before Buddhahood) are difficult to fathom. However, when discussing the path of transformation, we can differentiate their functions. For example, the first BHUMI (Buddhism: the first of the ten bhumis or stages on the bodhisattva path) has one hundred worlds, the second BHUMI (Buddhism: the second of the ten bhumis or stages on the bodhisattva path) has one thousand worlds, and so on, up to myriad billions of worlds. The manifestation of bodies is also similar. After the TEN ABODES (Buddhism: the ten abodes, the stages of practice where Bodhisattvas abide in the true nature of reality), the REAL ASPECT (Buddhism: true aspect of all existence) becomes ten times brighter. Ten more times, wisdom is used to sever the ten grades of IGNORANCE (Buddhism: ignorance), and thought after thought flows into the ocean of the EQUALITY DHARMA REALM (Buddhism: the ocean-like expanse of the Dharma realm where all things are interconnected). The PARAMITAS (Buddhism: perfection) naturally grow, and this is called the TEN PRACTICES (Buddhism: the ten practices). After the TEN PRACTICES, one enters the PATH OF NO EFFORT (Buddhism: the path of no effort), and TRUE UNDERSTANDING (Buddhism: true understanding) is developed ten times more. Vows, practices, events, and principles naturally harmonize and merge, returning to the ocean of the EQUALITY DHARMA REALM. Again, the ten grades of IGNORANCE are broken, and this is called the TEN DEDICATIONS (Buddhism: the ten dedications). After the TEN DEDICATIONS, the ten grades of IGNORANCE are broken again. The PATH OF NO EFFORT is like the earth, capable of generating all merits, bearing all BUDDHA DHARMA, and bearing all sentient beings in the DHARMA REALM, entering the wisdom ground of the BUDDHAS OF THE THREE TIMES (Buddhism: Buddhas of the past, present and future). After this ground, one observes and understands the source and foundation of BEGINNINGLESS IGNORANCE (Buddhism: beginningless ignorance), the wisdom of the boundary is complete, and ultimate purity is attained. The final subtle, exhaustive IGNORANCE is severed, and one ascends to the summit of the MIDDLE WAY (Buddhism: the Middle Way), bidding farewell to the parents of IGNORANCE. This indicates that there is still something to be severed, so it is called the SUPERIOR PERSON WITH SOMETHING MORE TO LEARN (Buddhism: one who still has something to learn), and is named the TATHAGATA-SAMANTA-BHADRA position. After this position, the mind is ultimately liberated, attaining the UNSURPASSED BUDDHA WISDOM (Buddhism: unsurpassed wisdom of the Buddha). There is nothing more to be severed, so it is called the UNSURPASSED PERSON (Buddhism: one who has nothing more to learn). Only at this point do the TEN DHARMAS receive great names, namely: Great in Principle, Great in Vow, Great in Adornment, Great in Wisdom and Severance, Great in Omniscient Great Path, Great in Function, Great in Expedient and Real, Great in Benefit, and Great in Non-Abiding. Corresponding to the TEN DHARMAS in order, the VEHICLE (Buddhism: vehicle) is accomplished. Explaining the names and corresponding meanings should also be understandable.

In the ninth FORBEARANCE (Buddhism: forbearance), first there is the DHARMA, then the metaphor, and finally the conclusion. In the initial DHARMA, it is said that '爽' (shuǎng) means bright. Secondly, in the metaphor, it says '鋒' (fēng) etc., and flying frost is used to compare to sharp blades. '聰' (cōng) means good at listening, '心敏' (xīn mǐn) means quick-witted in matters. '睿' (ruì), in the Shuowen Jiezi (an ancient Chinese dictionary), it says it means profound understanding, and also wisdom. '喻' (yù) means to surpass, and also to cross over. '疏' (shū) means to record, '洞' (dòng) means rapid flow, which also means to thoroughly penetrate, and also means profound. '懷' (huái) means peace, and the Book of Songs says, '懷我好音' (huái wǒ hǎo yīn - cherish my good voice). '術' (shù) means the art of the Tao. '鄴洛禪師' (Yè Luò Chán Shī - Zen Master of Ye and Luo), Ye is in Xiang Prefecture, which was the capital of Qi and Wei, and greatly promoted Buddhism. He was one of the patriarchs of Zen, and used the way of kings to transform the land. To protect the people of that time, his name is not written out. Luo is Luoyang. '群' (qún) means friends, and also peers. '武津嘆曰' (Wǔ Jīn tàn yuē - Wu Jin sighed and said)

。南嶽大師。陳州項城武津人也。武津是所居地名。傳中不云領眾太早。但云有智斷師咨疑禪要。思因為說十地法門。驚異心目。智斷曰。恐師位階十地。師曰。吾是十信鐵輪位耳。應是習傳者異聞。著愿文者其文現行。然文引四擇者。有人將此以對三術。非但數不相當亦乃文意永別。三術是天臺密意。四擇是南嶽愿文。引彼對此多恐未便。今言大師所引意者。用誡後學善須抉擇。勤勤不已四度言之。故天臺大師指南嶽為高勝之人。垂於深誡以為后軌。後代學者可以為鏡。鏡可以照不整之形。次引大論菩薩深山等者。大論十九釋禪度中。問云。菩薩摩訶薩應教化眾生為事。云何深山自靜。棄捨眾生違于慈悲利他之行。答曰。身雖遠離心不遠離。猶如病人服藥將身身康已後方可復業。康者安和也。菩薩亦爾服般若藥煩惱病損法身康復。為化未晚。若至六根等者。此語初依最後極位。通前五品並屬初依。故大經云。具煩惱效能知如來秘密之藏。無明全在名具煩惱。大象捍格等者。即以久行名為大象。不同前文對治文中。但以三祇名為大象。不憚生死名為捍格。捍者衛也。格應從土(戶白切)。禮云。發然後禁則捍垎而不勝。注云。捍垎者堅不可入也。從木從手並非今意。前既以五品為小象。今且以六根為大象。既離界系自

【現代漢語翻譯】現代漢語譯本：南嶽大師（Nanyue Dashi），陳州項城武津人。武津是他的居住地名。傳記中沒有說他過早地領導大眾，只是說他有智慧決斷，智斷師（Zhiduan Shi）向他請教禪宗的要義。南嶽大師為他講解了十地法門，智斷師聽后內心感到震驚和詫異。智斷師說：『恐怕您的位階已經到了十地。』南嶽大師說：『我只是十信位的鐵輪位而已。』這應該是傳習者聽到的不同說法。撰寫愿文的人，他的文章現在還在流傳。然而，文章中引用了四擇，有人將此與天臺宗的三術相對比，不僅數量不相當，而且文意也完全不同。三術是天臺宗的秘密教義，四擇是南嶽大師愿文的內容。用前者來對比後者，恐怕不太合適。現在說大師所引用的意思，是用以告誡後來的學人要善於抉擇。勤勤懇懇，四次說到這一點。所以天臺大師稱南嶽大師為高勝之人，留下深刻的告誡作為後人的榜樣。後代的學者可以以此為鏡子，鏡子可以照出不整齊的形貌。接下來引用《大智度論》中菩薩深山等內容。《大智度論》第十九品釋禪度中，有人問：『菩薩摩訶薩應該以教化眾生為事業，為什麼要在深山中獨自清靜，捨棄眾生，違背慈悲利他的行為？』回答說：『身雖然遠離，心卻沒有遠離。就像病人服藥，等到身體康復后才可以恢復事業。』康，就是安和的意思。菩薩也是這樣，服用般若之藥，煩惱病損，法身康復，再來教化眾生也不晚。如果說到六根等，這句話最初是依據最後極位的。包括前面的五品位都屬於初依。所以《大般涅槃經》說：『具足煩惱效能知如來秘密之藏。』無明完全存在，才叫做具足煩惱。大象捍格等，就是以長久的修行名為大象，不同於前面文中對治的說法，只是以三祇（三大阿僧祇劫）名為大象。不畏懼生死名為捍格。捍，是衛護的意思。格，應該從土（戶白切）。《禮記》說：『發然後禁，則捍垎而不勝。』註疏說：『捍垎，是堅不可入的意思。』從木從手，並非現在的意思。前面已經以五品位為小象，現在且以六根為大象。既然離開了界系的束縛，自然...

【English Translation】 English version: Master Nanyue (Nanyue Dashi), was a native of Wujin in Xiangcheng, Chenzhou. Wujin was the name of his place of residence. The biography does not say that he led the masses too early, but only that he had wisdom and decisiveness, and Master Zhiduan (Zhiduan Shi) consulted him on the essentials of Chan practice. Master Nanyue explained the Ten Grounds Dharma Gate to him, and Master Zhiduan was shocked and amazed in his heart. Master Zhiduan said, 'I am afraid that your position has already reached the Ten Grounds.' Master Nanyue said, 'I am only at the Iron Wheel position of the Ten Faiths.' This should be a different version heard by the practitioners. The person who wrote the Vow, his writing is still circulating now. However, the article quotes the Four Choices, and some people compare this with the Three Arts of the Tiantai School, not only are the numbers not corresponding, but the meaning of the text is also completely different. The Three Arts are the secret teachings of the Tiantai School, and the Four Choices are the content of Master Nanyue's Vow. It is probably not appropriate to compare the former with the latter. Now, the meaning of the master's quotation is to admonish later learners to be good at making choices. Diligently, this is mentioned four times. Therefore, Master Tiantai called Master Nanyue a person of high victory, leaving profound admonitions as a model for future generations. Later scholars can use this as a mirror, and the mirror can reflect irregular appearances. Next, the content of Bodhisattva in the deep mountains, etc., in the Mahaprajnaparamita Shastra (Dazhidu Lun) is quoted. In the nineteenth chapter of the Mahaprajnaparamita Shastra, someone asked: 'Bodhisattva Mahasattvas should take teaching sentient beings as their career, why should they be quiet in the deep mountains alone, abandon sentient beings, and violate the compassionate and beneficial behavior?' The answer is: 'Although the body is far away, the mind is not far away. It is like a patient taking medicine, and only after the body recovers can he resume his career.' Kang means peace and harmony. The Bodhisattva is also like this, taking the medicine of Prajna, the disease of afflictions is damaged, the Dharma body is restored, and it is not too late to teach sentient beings. If we talk about the six senses, etc., this sentence is initially based on the final extreme position. Including the previous five stages, they all belong to the initial reliance. Therefore, the Mahaparinirvana Sutra says: 'Possessing afflictions can know the secret treasury of the Tathagata.' Ignorance is completely present, and it is called possessing afflictions. The great elephant defends the grid, etc., that is, taking long-term practice as the great elephant, which is different from the previous statement of treatment in the text, but only taking three kalpas (three great asamkhya kalpas) as the great elephant. Not fearing birth and death is called defending the grid. Han means protection. Ge should be from earth (hu bai qie). The Book of Rites says: 'If you issue a ban after it has happened, then defending the grid will not be victorious.' The commentary says: 'Defending the grid means being firm and impenetrable.' From wood and from hand, it is not the current meaning. The previous five stages have been regarded as small elephants, and now the six senses are regarded as great elephants. Since it has left the constraints of the boundary system, naturally...

在堪能。煩惱不染如刀箭無施。種智化物如日光照世。物無始苦猶如長水。機熟獲益名為自治。像喻現身應世利物。若被名譽等者。為此三事之所動壞。前二如妨蠹令觀法散滅名為內侵。眷屬若集令諸行破壞。名枝葉外盡。猶如大樹外集眾鳥內抱蟲蝎樹必死壞。蠹者害物之蟲也。亦云。食桂蟲也。言三術者。如上文自列。一莫受莫著。二縮德露玼。三一舉萬里。內三術者。謂空假中。外障是軟賊謂名譽等。內障是強賊謂煩惱等。是故內外用術不同。淪者沒也。毗嵐者猛風也。此風在大鐵圍山外。若無鐵圍吹鬚彌山猶如腐草。故引為況。文舉片禪少惡為違順之端。故知違順未堪不應領眾。如彌沙塞律佛因調達領眾。乃引事云。往古有仙在山中誦剎利書。有一野狐而便誦之。自思惟言。我解此書足為獸王。因出遊行。逢一困狐而欲殺之。困狐曰。何以見殺。答云。我是獸王。汝不伏我故當殺汝。彼困狐云。汝勿殺我我當隨汝。如是展轉伏眾師子。師子伏已便作是念。我今不復以獸為婦。乃將諸獸繞迦夷國百千萬匝。王令使問。使回答意。諸臣皆許。唯一臣言。自古及今。未曾見人王以女嫁獸。臣要當殺令此狐走。王問如何。此臣答曰。遣使克求從期一愿。必令師子先戰後吼。彼謂吾等畏師子吼。必令師子先吼后戰。師子若

【現代漢語翻譯】現代漢語譯本在堪能（能夠勝任）。煩惱不染，就像刀箭無法施加影響一樣。種智（佛的智慧）化物，就像日光照耀世界。眾生的無始之苦，猶如漫長的流水。機緣成熟獲得利益，這叫做自治。以大象來比喻現身應世，利益眾生。如果被名譽等事物所迷惑，就會被這三件事所動搖破壞。前兩種（莫受莫著，縮德露玼）就像蛀蟲一樣，妨礙並使觀法散滅，這叫做內侵。眷屬如果聚集過多，會使修行行為破壞，這叫做枝葉外盡。就像大樹，外面聚集眾多鳥類，內部有蟲蝎啃噬，這棵樹必定會死壞。蠹（dù）者，是危害事物的蟲子，也說是吃桂樹的蟲子。所說的三種術，就像上文自己陳述的：一是莫受莫著（不要接受，不要執著），二是縮德露玼（隱藏美德，暴露瑕疵），三是一舉萬里（一舉一動影響深遠）。內三術，指的是空、假、中。外在的障礙是軟賊，指的是名譽等；內在的障礙是強賊，指的是煩惱等。因此，內外所用的方法不同。淪，是沉沒的意思。毗嵐（pí lán），是猛烈的風。這種風在大鐵圍山外。如果沒有鐵圍山，這種風吹動須彌山就像吹動腐爛的草一樣，所以用這個來做比喻。文中舉出片面的禪定和少許的惡行作為違背和順從的開端，因此知道違背和順從都不能勝任，不應該帶領大眾。就像《彌沙塞律》中記載的，佛陀因為提婆達多帶領大眾的事情，於是引用了一個故事說：往昔有位仙人在山中誦讀剎利書（國王的書籍）。有一隻野狐也跟著誦讀。它自己心想：『我理解了這本書，足夠做獸王了。』於是出來巡視。遇到一隻疲憊的狐貍，想要殺死它。疲憊的狐貍說：『為什麼要殺我？』野狐回答說：『我是獸王，你不服從我，所以要殺你。』那隻疲憊的狐貍說：『你不要殺我，我願意跟隨你。』就這樣輾轉降伏了許多獅子。獅子被降伏后，野狐便產生這樣的想法：『我現在不再以野獸為妻了。』於是帶領眾獸圍繞迦夷國百千萬圈。國王派使者詢問原因。使者回答了野狐的意思。大臣們都同意，只有一位大臣說：『自古至今，沒有見過國王把女兒嫁給野獸的。我一定要殺死它，讓這隻狐貍逃走。』國王問怎麼辦。這位大臣回答說：『派遣使者去請求它答應一個條件，一定要讓獅子先戰後吼。』他們認為我們害怕獅子的吼叫，一定要讓獅子先吼后戰。獅子如果...

【English Translation】 English version In being capable. Afflictions do not stain, like knives and arrows having no effect. The wisdom of the Buddha transforms beings, like sunlight illuminating the world. The beginningless suffering of beings is like a long flowing river. When conditions are ripe and benefit is obtained, this is called self-governance. Using the elephant as a metaphor for appearing in the world to benefit beings. If one is deluded by fame and other things, one will be shaken and destroyed by these three things. The first two (not accepting, not clinging; concealing virtues, exposing flaws) are like woodworms, hindering and causing the scattering of contemplation, this is called internal invasion. If relatives gather too much, it will destroy the practice, this is called the exhaustion of external branches and leaves. Like a large tree, with many birds gathering outside and worms and scorpions gnawing inside, this tree will surely die and be destroyed. 'Du' (蠹) refers to insects that harm things, also said to be insects that eat cassia trees. The three arts mentioned are as stated above: first, 'Mo Shou Mo Zhuo' (莫受莫著) - do not accept, do not cling; second, 'Suo De Lu Ci' (縮德露玼) - conceal virtues, expose flaws; third, 'Yi Ju Wan Li' (一舉萬里) - one action has far-reaching influence. The three internal arts refer to emptiness, provisionality, and the middle way. External obstacles are soft thieves, referring to fame and other things; internal obstacles are strong thieves, referring to afflictions and other things. Therefore, the methods used internally and externally are different. 'Lun' means to sink. 'Pí Lán' (毗嵐) is a fierce wind. This wind is outside the great iron ring mountains. If there were no iron ring mountains, this wind would blow Mount Sumeru like blowing rotten grass, so this is used as a metaphor. The text cites partial samadhi and slight evil deeds as the beginning of opposition and obedience, therefore knowing that neither opposition nor obedience is sufficient, one should not lead the masses. Just like in the 'Mishasaka Vinaya', the Buddha, because of Devadatta leading the masses, cited a story saying: In the past, there was an immortal in the mountains reciting the Kshatriya scriptures (books of kings). A wild fox also recited along. It thought to itself: 'I understand this book, enough to be the king of beasts.' So it came out to patrol. It encountered a tired fox and wanted to kill it. The tired fox said: 'Why do you want to kill me?' The wild fox replied: 'I am the king of beasts, you do not obey me, so I will kill you.' The tired fox said: 'Do not kill me, I am willing to follow you.' In this way, it gradually subdued many lions. After the lions were subdued, the wild fox had this thought: 'I will no longer take beasts as wives.' So it led the beasts around the country of Kashi hundreds of thousands of times. The king sent messengers to ask the reason. The messenger replied with the wild fox's intention. The ministers all agreed, except for one minister who said: 'From ancient times until now, I have never seen a king marry his daughter to a beast. I must kill it and let this fox escape.' The king asked what to do. This minister replied: 'Send messengers to ask it to agree to one condition, be sure to make the lion fight first and then roar.' They think we are afraid of the lion's roar, be sure to make the lion roar first and then fight. If the lion...

吼諸獸必散。王如其計。至日出軍事果如計。狐等才聞師子吼聲。心破七分墮象而死。群獸皆走。佛說偈言。

野狐憍慢盛　　求欲愛眷屬　行到迦夷城　　自稱是獸王　人憍亦如是　　現領于徒眾　在於摩竭國　　法主以自號

早領眾者亦復如是。名成損己益他蓋微。莊子云。名者功之器不可多取。坯器庵華者並在大論。喻以初心。堆者聚土也。若作堆字義亦通於堆阜也。庵羅華者多華少實。若得此意不須九境者。若能於此陰境安忍。必得入於六根清凈。尚離二乘菩薩二境。況復煩惱等七。故約此人不須更明下九。不忍違順故九境生。違即是惡。順即是善。具如前文互發中判善惡等相。故知上根唯觀陰境。故於陰安忍不順下九。

○十無法愛中。行上九事過內外障等者。內外如向分別。安忍此已。已入六根。不得發真良由住著。著相似法名為頂墮。應通曆四教明頂墮義。初文且寄三教頂墮。從既不入位去。正明今文頂墮之義。初明三藏頂墮。具如毗曇中說。文中先簡非頂墮位。謂燸一向退不名頂墮。忍位過頂復不名墮。於三位間住頂名墮。何者。五根忍位不復出觀。上忍發真是故不墮。于頂位法中多生愛心。則應入頂而不得入。由退頂故造于重逆。故名為墮。通教頂墮例此可知。別教頂位在

【現代漢語翻譯】現代漢語譯本：吼叫時眾獸必定潰散。國王按照這個計策行事。到了日出時分，戰事果然如計進行。狐貍等剛聽到獅子的吼聲，心就碎裂成七分，從象背上掉下來而死。其他野獸都逃走了。佛陀說了偈語：

『野狐驕慢心盛，求取貪愛眷屬。走到迦夷城（Kayi City），自稱為獸中王。人的驕慢也如此，現在統領著徒眾，在摩竭國（Magadha），自號為法之主。』

早先帶領大眾的人也是這樣。名聲成就反而損害自己，利益他人，這是很微妙的。莊子說：『名聲是功業的工具，不可過多獲取。』坯器和庵羅華（Amra flower）都在《大智度論》中有所闡述，比喻初心。堆，是聚集泥土的意思。如果寫作『堆』字，意思也與小土山相通。庵羅華，是花多果少。如果領悟了這個道理，就不需要經歷九種境界。如果能在這個陰境（Skandha realm）中安忍，必定能進入六根清凈的境界。尚且能遠離聲聞乘、緣覺乘和菩薩乘這二乘境界，更何況是煩惱等七種境界。所以針對這種人，不需要再說明下面的九種境界。不能安忍順境和逆境，所以產生九種境界。違逆就是惡，順從就是善，具體如前文相互引發中判定的善惡等相。所以知道上根之人只觀察陰境，所以在陰境中安忍，不順從下面的九種境界。

關於十種無法愛中，修行上面九種事情，超過內外障礙等。內外如前面所分別的。安忍這些之後，已經進入六根清凈的境界，卻不能證得真如，原因在於住著。執著于相似的法，稱為頂墮。應該貫通四教來闡明頂墮的含義。最初的文段暫且寄託於三教的頂墮。從『既然不入位』開始，正式闡明本文中頂墮的含義。首先說明三藏教的頂墮，具體如《毗曇》中所說。文中先簡要說明不是頂墮的位次，即燸位（Warmth stage）一向退不稱為頂墮，忍位（Forbearance stage）超過頂位也不稱為墮落。在三個位次之間，住在頂位才稱為墮落。為什麼呢？因為五根和忍位不再出觀，上忍位才能證發真如，所以不墮落。在頂位法中，如果產生過多的愛心，就應該進入頂位而不能進入。由於退出了頂位，所以造作了嚴重的逆罪，因此稱為墮落。通教的頂墮可以依此類推。別教的頂位在……

【English Translation】 English version: When it roars, all beasts will scatter.' The king followed this plan. When the sun rose, the battle proceeded as planned. The foxes and others, upon hearing the lion's roar, had their hearts shattered into seven pieces and fell from the elephants to their deaths. All the other beasts fled. The Buddha spoke in verse:

'The wild fox is full of arrogance, Seeking loving attachments. Arriving at Kayi City (Kayi City), It proclaims itself king of beasts. Human arrogance is also like this, Now leading a multitude of followers, In Magadha (Magadha), It calls itself the lord of Dharma.'

Those who lead the masses early on are also like this. Achieving fame harms oneself and benefits others, which is very subtle. Zhuangzi said, 'Fame is a tool for achievement, not to be taken in excess.' Unfired pottery and Amra flowers (Amra flower) are both discussed in the Mahaprajnaparamita-sastra, used as metaphors for the initial mind. 'Pile' means gathering earth. If written as 'pile,' the meaning also connects to a small mound. Amra flowers have many flowers but few fruits. If one understands this principle, one does not need to experience the nine realms. If one can endure in this Skandha realm (Skandha realm), one will surely enter the state of purity of the six senses. One can even distance oneself from the two vehicles of Sravakas, Pratyekabuddhas and Bodhisattvas, let alone the seven realms of afflictions. Therefore, for this kind of person, there is no need to explain the following nine realms. Not being able to endure agreeable and disagreeable circumstances leads to the arising of the nine realms. Disagreeable is evil, and agreeable is good, as specifically judged in the previous text on mutual arising. Therefore, it is known that people of superior faculties only observe the Skandha realm, so they endure in the Skandha realm and do not follow the following nine realms.

Regarding the ten kinds of non-loving attachments, practicing the above nine matters surpasses internal and external obstacles. Internal and external are as distinguished before. After enduring these, one has already entered the purity of the six senses, but cannot attain true suchness because of attachment. Clinging to similar dharmas is called 'peak fall.' One should connect the four teachings to clarify the meaning of 'peak fall.' The initial passage temporarily relies on the 'peak fall' of the three teachings. Starting from 'since one does not enter the position,' it formally clarifies the meaning of 'peak fall' in this text. First, it explains the 'peak fall' of the Tripitaka teaching, as specifically stated in the Abhidharma. The text first briefly explains the positions that are not 'peak fall,' namely, the Warmth stage (Warmth stage) retreating in one direction is not called 'peak fall,' and the Forbearance stage (Forbearance stage) exceeding the peak position is also not called falling. Between the three positions, residing in the peak position is called falling. Why? Because the five roots and the Forbearance stage no longer exit contemplation, and the superior Forbearance stage can realize true suchness, so it does not fall. In the dharma of the peak position, if one generates excessive love, one should enter the peak position but cannot enter. Because of retreating from the peak position, one commits serious transgressions, therefore it is called falling. The 'peak fall' of the Common teaching can be inferred by analogy. The peak position of the Distinct teaching is at...

十行中。故無墮義。於行向中縱起著心。但未地之名為頂墮。終無造過。大論云下出圓似位有愛。今人下今論圓教至十信時。若生愛心不入初住。而六根凈位定不墮小。則以住頂名之為墮非謂退墮。以六根中無退義故。況復更有造重逆耶。故此頂墮異前通藏。故大論三十。明頂墮義二種不同。一者頂退名之為墮。二者住頂名之為墮。小乘教中雖具二義住頂多退。故今圓位見思已落但有住頂一墮義耳。故大論四十三問曰。頂不應墮。云何言墮。答。垂近應得而便失者。名之為墮。若得頂者智慧安隱則不畏墮。此約初義以退為墮。若第二義但以住頂不進不退。名之為墮。是則十信初心猶名為燸。今止觀下總結示之。初從妙境終至離愛。行解具足正助不虧。已送行者至於初住。入無功用自堪進道。入住已去今文不論。故云齊此。故諸經論初住已去。多明輔佛化他之相。不復委悉論于自行。是故今云入住功德今所不論。今意且赴末代修行。后當重說者。至菩薩境中應更廣辯。夏終不說下無所論。始從第五卷初來至此中。正當法說。明於陰境十法成乘竟。是十下次引法華大車。以譬十法。初略標。次列經文。次合。次結。且順經次第不復依於十法次第。今以十法隨對整足。大車高廣不思議境也。幰蓋慈悲。寶繩交絡即發心也。安

置丹枕。枕有內外。若車內枕休息眾行。即安心也。若車外枕或動或靜。動靜只是通塞義也。破塞存通即塞而通。其疾如風即破無明。是破遍義也。大品云。法愛難斷。故處處說破無明三昧。始自白牛終至平正。道品義也。又多僕從即正助也。頌中雲儐從。禮云。導也。又云。侍邊也。游於四方。即次位也。安忍離著在次位之初。是故更加複次結位。始從初心終訖究竟。安忍只是忍於五品違順二境令入六根。離愛只是離六根中相似法愛。綩綖者。埤蒼云。綩者衣繡裳也。綖者席也。應作莚字。此綖字是天子覆冠曰綖。亦可通用。又次位者只是行之所階。恐行者生濫。故於次位中別出五品六根清凈。勸勵行者令離障離愛。故知前七正明車體及以具度。后三隻是乘之所涉。若無所涉運義不成。是故十法通名乘也。次結位者。夫有心者悉具三軌。此之三軌通於六即。理性車體。具度資成。白牛觀照。在一念心即是理性。聞名起觀名為等賜。諸子乘乘入位不同。故有觀行相似等別。乃至四方直至道場。道場猶受果乘之號。是故因果乘義不無。今人下斥邪也。設謂假設。借字(子謝切)設使借之與乘名者。但是邪乘。乘者本以運載為義。邪法無運故名為借。既是邪法不出諸見。諸見即具六十二也。從正法下顯正也。不同惡空故云

【現代漢語翻譯】放置丹枕（一種紅色的枕頭）。枕頭有內外之分。如果在車內用枕頭休息，是爲了安定眾生的心。如果在車外用枕頭，或動或靜，動靜只是通與塞的意義。破除阻塞而保持暢通，就是塞即是通。其速度像風一樣快，就是破除無明（佛教用語，指迷惑、不明白事理）。這是破除一切的意義。《大品般若經》說，法愛（對佛法的執著）難以斷除，所以處處說破除無明的三昧（佛教用語，指正定）。開始於白牛（《法華經》中的譬喻，指大乘教法），最終達到平正（指不偏不倚的中道），這是道品（佛教用語，指修行的方法）的意義。又有許多僕從，這是正助（指正行和助行）的意思。頌文中說『儐從』，《禮記》說，是引導的意思。又說，是侍奉在旁邊的人。游於四方，這是指次位（指修行的階位）。安忍（安於忍耐）和離著（離開執著）在次位的開始階段。所以更加『複次』來總結這個階位。開始於最初的發心，最終達到究竟的境界。安忍只是忍耐五品（指五種修行階段）中的違順二境，使之進入六根（指眼、耳、鼻、舌、身、意）。離愛只是離開六根中相似的法愛。綩綖（一種華麗的坐具），《埤蒼》說，綩是繡花的衣裳，綖是蓆子。應該寫作『莚』字。這個綖字是天子覆蓋在帽子上的東西，也可以通用。又，次位只是修行的階梯，恐怕修行者產生錯亂，所以在次位中特別提出五品六根清凈，勸勉修行者離開障礙和愛著。所以知道前面七個（指七種譬喻）正是說明車體以及具備度化眾生的能力，後面三個（指三種譬喻）只是乘坐所經歷的階段。如果沒有經歷這些階段，運載的意義就不能成立。所以十法（指十種譬喻）統稱為乘（指大乘佛法）。其次是總結這個階位。凡是有心的人都具備三軌（指三種規範）。這三種規範貫通於六即（指六個階段）。理性是車體，具備度化眾生的能力，白牛是觀照（指用智慧觀察），在一念心中就是理性。聽到名字而生起觀想，稱為等賜（指平等地給予）。諸子（指眾生）乘坐的車不同，進入的階位也不同，所以有觀行（指觀想修行）相似等區別。乃至游於四方，直至道場（指證悟的場所）。道場仍然接受果乘（指證悟的果報）的稱號。所以因果乘的意義不是沒有。現在的人貶低邪法。假設（借用）文字（子謝切），假設借用文字與乘的名字，但這只是邪乘。乘的本意是以運載為意義，邪法沒有運載的作用，所以稱為借用。既然是邪法，就離不開各種見解。各種見解就具備六十二種。從正法下顯示正法。不同於惡空，所以說。

【English Translation】 Place a dan pillow (a type of red pillow). Pillows have an inner and outer aspect. If the pillow is used inside the cart for resting, it brings peace of mind to all beings. If the pillow is used outside the cart, whether moving or still, the movement and stillness simply represent the meaning of unobstructed or obstructed. Breaking through obstruction and maintaining unobstructedness means that obstruction is itself unobstructedness. Its speed is like the wind, which means breaking through ignorance (avidyā, in Buddhism, refers to delusion and not understanding the truth). This is the meaning of breaking through everything. The Mahāprajñāpāramitā Sūtra says that love of the Dharma (attachment to the Buddhist teachings) is difficult to sever, so it repeatedly speaks of the samādhi (state of meditative absorption) of breaking through ignorance. Starting with the white ox (a metaphor in the Lotus Sūtra, referring to the Mahayana teachings) and ultimately reaching impartiality (referring to the Middle Way, neither leaning to one side nor the other), this is the meaning of the path factors (bodhipakṣa-dharmas, in Buddhism, refers to the methods of practice). Furthermore, having many attendants represents the meaning of principal and auxiliary (referring to the main practice and supporting practices). The verse mentions 'attendants,' and the Book of Rites says it means guidance. It also says it means serving at the side. Traveling in the four directions refers to the stages of progress (referring to the stages of practice). Patience and detachment are at the beginning of the stages of progress. Therefore, 'moreover' is added to conclude this stage. Starting from the initial aspiration and ultimately reaching the ultimate state. Patience simply means enduring the two states of compliance and opposition in the five stages (referring to the five stages of practice), allowing them to enter the six senses (referring to eye, ear, nose, tongue, body, and mind). Detachment simply means detaching from the similar love of the Dharma within the six senses. Wanyen (a luxurious seat), the Pi Cang says that wan is an embroidered garment, and yen is a mat. It should be written as 'yan.' This character yen refers to what the emperor covers on his crown, and it can also be used interchangeably. Furthermore, the stages of progress are simply the steps of practice. Fearing that practitioners may become confused, the purification of the five stages and six senses is specifically mentioned in the stages of progress, encouraging practitioners to leave behind obstacles and attachments. Therefore, it is known that the first seven (referring to seven metaphors) clearly explain the cart body and the ability to liberate beings, while the last three (referring to three metaphors) are simply the stages experienced while riding. If these stages are not experienced, the meaning of transportation cannot be established. Therefore, the ten dharmas (referring to ten metaphors) are collectively called the vehicle (yana, referring to the Mahayana Buddhism). Next is the conclusion of this stage. All sentient beings possess the three standards (referring to three norms). These three standards permeate the six identities (referring to six stages). Reason is the cart body, possessing the ability to liberate beings, and the white ox is contemplation (vipassanā, referring to observing with wisdom), which is reason in a single thought. Hearing the name and giving rise to contemplation is called equal bestowal (referring to giving equally). The carts ridden by the sons (referring to sentient beings) are different, and the stages they enter are also different, so there are differences in contemplation and practice. Even traveling in the four directions, until the bodhi-mandala (place of enlightenment). The bodhi-mandala still receives the title of the fruit vehicle (referring to the fruition of enlightenment). Therefore, the meaning of the cause and effect vehicle is not absent. People today belittle the evil Dharma. Suppose (borrowing) words (pronounced zi xie qie), supposing the borrowing of words and the name of the vehicle, but this is only an evil vehicle. The original meaning of the vehicle is to transport, but the evil Dharma has no function of transportation, so it is called borrowing. Since it is an evil Dharma, it cannot be separated from various views. Various views possess sixty-two types. From the correct Dharma, the correct Dharma is revealed. It is different from evil emptiness, so it is said.

正法。正法御邪故云大城。不可壞故名為金剛。具足諸法名為寶藏。具足者釋寶藏也。無缺者釋金剛也。如此妙乘豈同惡空。與而言之但有車體。既無具度故名為禿。奪而言之體用俱非。故名為禿。故引大經乘壞驢車。非但闕于白牛般若。為驢所乘。任運非正故非高廣。又復言壞全無莊嚴。況復起見入三惡道。

○端坐觀陰界入境。所云端坐者。豈隔余儀。四三昧中常坐居首。是故先明。常行等三亦可通用。歷緣對境自攝餘三。是故且判以為端坐。問。五陰盡在端坐觀耶。答。陰通三性不隔余義。前文且明端坐用觀。余義在後歷緣對境。次明歷緣對境者。先序來意。次下正釋。正釋文中先明歷緣。次明對境。就歷緣中初於行緣具明十法。次是約下結意也。次行緣既爾下例餘五緣。次三三昧下釋疑。次昔國王下引證。故大論二十云。昔有國王園中游戲。朝見華林茂盛可愛。食已臥息。夫人采女皆共取華毀折林樹。覺已見之。悟一切法皆悉無常。如是思惟悟辟支佛。宿福既厚。藉少因緣易得聖果。次對境中亦先約眼色具足十法。次例余根等。初境中次結數引例引證結非。若觀下不思議境。初引經總立三智五眼。次別釋三觀。假觀中雲外道打髑髏作聲者。增一阿含云。佛在耆阇崛山與五百比丘俱。從於靜室下靈鷲山。

【現代漢語翻譯】現代漢語譯本正法（Sat Dharma）。正法能夠防禦邪惡，所以稱為大城。不可摧毀，所以名為金剛（Vajra）。具足一切諸法，名為寶藏。『具足』是解釋寶藏的含義。『無缺』是解釋金剛的含義。如此微妙的乘法，怎麼能和惡劣的空性相同呢？如果說它有車體，但只有空殼。既然沒有完備的度化能力，所以稱為『禿』。如果剝奪它，那麼本體和作用都不是真實的，所以稱為『禿』。所以引用大經中的『乘坐損壞的驢車』，不僅僅是缺少了白牛般若（Prajna），而且是被驢所乘。任憑驢的意願，不是正道，所以不高廣。而且說是損壞的，完全沒有莊嚴。更何況生起邪見，墮入三惡道。端坐觀察五陰（Panca-skandha）、十二界（Dvadasha-ayatana）、十八境（Ashtadasha-dhatu）。所說的『端坐』，難道排斥其他的儀軌嗎？在四種三昧（Samadhi）中，常坐三昧居於首位，所以首先說明。常行等其他三種三昧也可以通用。經歷因緣，面對境界，自然包含其餘三種三昧。所以暫且判定為端坐。問：五陰全部都在端坐中觀察嗎？答：五陰貫通三性（善、惡、無記），不排斥其他的含義。前面的文字只是說明端坐的觀法，其餘的含義在後面經歷因緣，面對境界時說明。接下來闡明經歷因緣，面對境界，首先敘述來意，然後正式解釋。正式解釋中，先說明經歷因緣，然後說明面對境界。在經歷因緣中，首先在行緣中詳細說明十種方法，然後是總結下文的含義。接下來，既然行緣如此，那麼其餘五緣也類似。接下來，『三三昧』是解釋疑問。接下來，『昔國王』是引用證據。所以《大智度論》第二十卷說：『過去有個國王在園中游玩，早上看見華林茂盛可愛。吃完飯後就躺下休息。夫人和采女們一起採摘花朵，毀壞樹林。國王醒來后看見，領悟到一切法都是無常的。這樣思惟，領悟到成為辟支佛（Pratyekabuddha）。因為宿世的福報深厚，憑藉少許的因緣，容易獲得聖果。』接下來，面對境界中，也先從眼根（caksu）和色塵（rupa）詳細說明十種方法，然後類比其餘的根等。首先是境界中，然後是總結數量，引用例子，引用證據，總結否定。如果觀察不可思議的境界，首先引用經典，總的建立三智（Tri-jnana）和五眼（Panca-caksu）。然後分別解釋三種觀。假觀（假名觀）中說外道敲打頭骨發出聲音的事情。《增一阿含經》中說：佛陀在耆阇崛山（Grdhrakuta）與五百比丘在一起，從靜室下到靈鷲山（Grdhrakuta）。

【English Translation】 English version The Right Dharma (Sat Dharma). The Right Dharma defends against evil, hence it is called a great city. It is indestructible, hence it is named Vajra. Complete with all Dharmas, it is called a Treasure Trove. 'Complete' explains the meaning of Treasure Trove. 'Without lack' explains the meaning of Vajra. How can such a wonderful vehicle be the same as evil emptiness? If it is said to have a vehicle body, it is only an empty shell. Since it does not have the complete ability to deliver, it is called 'bald'. If it is taken away, then the substance and function are both not real, hence it is called 'bald'. Therefore, the Great Sutra mentions 'riding a broken donkey cart', which not only lacks the white ox Prajna (Prajna), but is also ridden by a donkey. Letting the donkey have its way is not the right path, so it is not high and broad. Moreover, it is said to be broken, completely without adornment. Furthermore, it gives rise to wrong views and falls into the three evil realms. Sitting upright to contemplate the Five Skandhas (Panca-skandha), the Twelve Ayatanas (Dvadasha-ayatana), and the Eighteen Dhatus (Ashtadasha-dhatu). Does 'sitting upright' exclude other rituals? Among the four Samadhis (Samadhi), constant sitting Samadhi is the first, so it is explained first. The other three Samadhis, such as constant walking, can also be used. Experiencing conditions and facing objects naturally includes the other three Samadhis. Therefore, it is temporarily determined as sitting upright. Question: Are all the Five Skandhas observed in sitting upright? Answer: The Five Skandhas pervade the three natures (good, evil, and neutral), and do not exclude other meanings. The previous text only explained the method of contemplation in sitting upright, and the remaining meanings will be explained later when experiencing conditions and facing objects. Next, explaining experiencing conditions and facing objects, first narrate the intention, and then formally explain. In the formal explanation, first explain experiencing conditions, and then explain facing objects. In experiencing conditions, first explain the ten methods in detail in the Karma Skandha, and then summarize the meaning of the following text. Next, since the Karma Skandha is like this, the remaining five Skandhas are similar. Next, 'Three Samadhis' explains the doubts. Next, 'The former king' is citing evidence. Therefore, the twentieth volume of the Mahaprajnaparamita Shastra says: 'In the past, there was a king who was playing in the garden, and in the morning he saw the flower forest lush and lovely. After eating, he lay down to rest. The ladies and concubines picked flowers together and destroyed the trees. When the king woke up and saw it, he realized that all Dharmas are impermanent. Thinking in this way, he realized and became a Pratyekabuddha (Pratyekabuddha). Because of the deep blessings of past lives, with a little cause, it is easy to obtain the holy fruit.' Next, in facing objects, first explain the ten methods in detail from the eye (caksu) and form (rupa), and then analogize the remaining roots, etc. First is in the object, then summarize the number, cite examples, cite evidence, and conclude with negation. If observing the inconceivable realm, first cite the scriptures to generally establish the Three Wisdoms (Tri-jnana) and the Five Eyes (Panca-caksu). Then separately explain the three contemplations. In the false contemplation (contemplation of false names), it is said that the heretics beat the skull to make a sound. The Ekottara Agama Sutra says: The Buddha was on Mount Grdhrakuta (Grdhrakuta) with five hundred Bhikshus, and descended from the quiet room to Vulture Peak (Grdhrakuta).

與鹿頭梵志俱行。至大畏林。取死人髑髏授與鹿頭。而作是言。今此梵志明于星宿兼善醫藥。善解諸聲知死因緣。問云。此是何人髑髏。答曰。男子。問。云何命終。答。眾病皆集百節痠疼。故命終也。何方治。答。呵梨勒和蜜治必不終。又問。生何處。答。生三惡道。又打一髑髑問之。答。女人。何病死。答。懷妊死。何方治。答。服好酥醍醐。生何處。答。畜生中。又取一髑髏打。問曰。何故死。答。食過差死。何方治答。三日絕食。生何處。答。生鬼中。以想水故。又取一髑髏打之。問曰。何人。答。女人。何死。答。產死。生何處。答。人中。又打一髑髏。問曰。何死。答。被人害死。生何處。答。生天。佛言。為人害死必生三惡。更打之。答云。此人持十善。又夫餓死者生人天中。無有是處。凡一一答佛。佛皆語云。如汝所言。香山南有優陀延比丘。入無餘界。佛申手取髑髏來。問。生何處。答。無本。非男非女不見生處。不見周旋往來八方。都無音聲。未審是誰。佛言。止止。又重問佛。佛具答。鹿頭嘆曰。此未曾有。我觀蟻子尚知來處。鳥獸音聲尚別雌雄。觀此羅漢不見生處。如來正法甚奇甚特。九十五道我皆能知。如來之法不識趣向。唯愿世尊聽在道次。佛言善來。得無學果。聽聲既爾。余塵亦然。

【現代漢語翻譯】現代漢語譯本：我和鹿頭梵志（Lukatavanjin，一種修行者）一起行走，到達大畏林（Mahavanal），我拿起一個死人的頭骨交給鹿頭梵志，然後這樣說：『這位梵志精通星象，擅長醫藥，通曉各種聲音，瞭解死亡的原因。』我問：『這是什麼人的頭骨？』他回答：『是男人的。』我問：『他是怎麼死的？』他回答：『各種疾病一起發作，渾身痠痛，所以死去了。』我問：『用什麼方法可以治療？』他回答：『用訶梨勒（Haritaki，一種藥草）和蜂蜜一起服用，一定不會死。』我又問：『他投生到哪裡去了？』他回答：『投生到三惡道（Three Evil Realms）去了。』我又拿起另一個頭骨敲打，問他。他回答說：『是女人的。』我問：『她得了什麼病死的？』他回答：『是懷孕死的。』我問：『用什麼方法可以治療？』他回答：『服用好的酥油（Ghee）和醍醐（Clarified Butter）。』我問：『她投生到哪裡去了？』他回答：『投生到畜生道（Animal Realm）中去了。』我又拿起一個頭骨敲打，問：『他為什麼死的？』他回答：『是吃東西過量死的。』我問：『用什麼方法可以治療？』他回答：『三天不吃東西。』我問：『他投生到哪裡去了？』他回答：『投生到鬼道（Preta Realm）中去了，因為他貪戀食物。』我又拿起一個頭骨敲打，問：『這是什麼人？』他回答：『是女人。』我問：『她怎麼死的？』他回答：『是難產死的。』我問：『她投生到哪裡去了？』他回答：『投生到人道（Human Realm）中去了。』我又敲打一個頭骨，問：『她怎麼死的？』他回答：『是被別人害死的。』我問：『她投生到哪裡去了？』他回答：『投生到天道（Heavenly Realm）了。』佛陀說：『被人害死的人一定會投生到三惡道。』我又敲打一個頭骨，他回答說：『這個人持守十善業（Ten Virtuous Actions）。』如果說餓死的人會投生到人道或天道中，那是不可能的。』凡是鹿頭梵志一一回答，佛陀都說：『正如你所說。』香山（Fragrant Mountain）南面有優陀延（Udayana）比丘進入了無余涅槃界（Nirupadhishesha-nirvana）。佛陀伸出手拿過頭骨來，問：『他投生到哪裡去了？』他回答：『沒有根本，非男非女，看不見他投生的地方，看不見他周旋往來於八方，完全沒有聲音。我不知道他是誰。』佛陀說：『停止，停止。』我又重新問佛陀，佛陀詳細地回答了他。鹿頭梵志讚歎說：『這真是前所未有。我觀察螞蟻尚且知道它們的來處，辨別鳥獸的聲音尚且能區分雌雄，觀察這位阿羅漢（Arhat）卻看不見他投生的地方。如來（Tathagata）的正法真是太奇妙了。九十五種外道（Ninety-five heretical paths）我都能瞭解，如來的佛法我卻不認識它的趨向。』他請求佛陀允許他加入佛道。佛陀說：『善來（Welcome）。』他證得了無學果（Fruit of No More Learning）。聽聞聲音尚且如此，其餘的塵勞煩惱也是一樣。

【English Translation】 English version: I was walking with Lukatavanjin (a type of ascetic) and arrived at the Great Fear Forest (Mahavanal). I picked up a dead person's skull and handed it to Lukatavanjin, saying, 'This ascetic is proficient in astrology, skilled in medicine, understands all sounds, and knows the causes of death.' I asked, 'Whose skull is this?' He replied, 'It is a man's.' I asked, 'How did he die?' He replied, 'Various diseases arose together, his whole body ached, and so he died.' I asked, 'What method could have cured him?' He replied, 'Taking Haritaki (a medicinal herb) with honey would certainly have prevented his death.' I further asked, 'Where was he reborn?' He replied, 'He was reborn in the Three Evil Realms (Three Evil Realms).' I picked up another skull and tapped it, asking him. He replied, 'It is a woman's.' I asked, 'What illness did she die from?' He replied, 'She died from pregnancy.' I asked, 'What method could have cured her?' He replied, 'Taking good ghee (Ghee) and clarified butter (Clarified Butter).' I asked, 'Where was she reborn?' He replied, 'She was reborn in the Animal Realm (Animal Realm).' I picked up another skull and tapped it, asking, 'Why did he die?' He replied, 'He died from overeating.' I asked, 'What method could have cured him?' He replied, 'Abstaining from food for three days.' I asked, 'Where was he reborn?' He replied, 'He was reborn in the Preta Realm (Preta Realm) because he was attached to food.' I picked up another skull and tapped it, asking, 'Who is this?' He replied, 'It is a woman.' I asked, 'How did she die?' He replied, 'She died from childbirth.' I asked, 'Where was she reborn?' He replied, 'She was reborn in the Human Realm (Human Realm).' I tapped another skull, asking, 'How did she die?' He replied, 'She was killed by someone.' I asked, 'Where was she reborn?' He replied, 'She was reborn in the Heavenly Realm (Heavenly Realm).' The Buddha said, 'A person killed by someone will certainly be reborn in the Three Evil Realms.' I tapped another skull, and he replied, 'This person upheld the Ten Virtuous Actions (Ten Virtuous Actions).' If it is said that a person who dies of starvation will be reborn in the Human Realm or Heavenly Realm, that is impossible.' Whatever Lukatavanjin answered one by one, the Buddha said, 'Just as you say.' South of Fragrant Mountain (Fragrant Mountain), there is a Bhikkhu Udayana (Udayana) who has entered Nirupadhishesha-nirvana (Nirupadhishesha-nirvana). The Buddha reached out and took the skull, asking, 'Where was he reborn?' He replied, 'There is no root, neither male nor female, I cannot see where he was reborn, I cannot see him moving back and forth in the eight directions, there is no sound at all. I do not know who he is.' The Buddha said, 'Stop, stop.' I asked the Buddha again, and the Buddha answered him in detail. Lukatavanjin exclaimed, 'This is truly unprecedented. I can observe ants and know where they come from, and distinguish the sounds of birds and beasts to differentiate between male and female, but I cannot see where this Arhat (Arhat) was reborn. The Tathagata's (Tathagata) true Dharma is truly wonderful.' I can understand the ninety-five heretical paths (Ninety-five heretical paths), but I do not recognize the direction of the Tathagata's Dharma.' He requested the Buddha to allow him to join the Buddhist path. The Buddha said, 'Welcome (Welcome).' He attained the Fruit of No More Learning (Fruit of No More Learning). If hearing sounds is like this, then the remaining defilements and afflictions are also the same.

外道之法聽死骨聲能達遠事者。良由聲中本具諸法。故使外道得其少分。冥依其本日用不知。況今妙觀直觀本理。理具諸法不足置疑中觀如文。雖無下釋成五眼。次引二經證。次結成一心次明互用。問答並如文。引證中凈名云不來相等。舉六作中初行緣也。不見相等舉六受中初見色也。當知根塵無非法界。故云不來而來等。如四念處中引唯識云。言唯識者唯是一識。復分二種。一者分別。二無分別。分別識者名為識識。無分別者名似塵識。一切世間皆為似塵識之所成。三無性等色心之法本來不二。彼既分於二識。例亦分於二色。問。色之與識如何同異。答。若色心相對則有色有心。論其體性則離色無心離心無色。若色心相即二則俱二。一則俱一。故圓說者亦應得云唯色唯聲唯香唯味唯觸。何但獨得云唯識耶。若合論者。無不皆悉具足法界。複次若從末說。一切眾生二種不同。上界多著識地獄多著色。若約識為唯識攬外向內。令觀內識皆是一識。識既空已十界皆空。識若假者十界皆假。識若中者十界皆中。專于內心觀一切法。觀外十界即見內心。是故當知若識若色皆是唯色。若識若色皆是唯識。雖說色心但有二名。論其法體只是法性。如是即是心地法門。不動寂場現身八會。諸佛解脫於心中求。心為佛種心即菩提。當用

【現代漢語翻譯】現代漢語譯本外道的法門聽聞死人骨頭發出的聲音，就能知曉遙遠的事情。這是因為聲音中本來就具備各種法的緣故，才使得外道能夠獲得其中的少部分，暗中依照它卻不明白其中的道理。更何況現在是精妙的觀照，直接觀照萬法的根本道理。道理中具備一切法，這有什麼值得懷疑的呢？中觀的道理就像經文所說的那樣。雖然沒有下面的解釋來成就天眼、慧眼、法眼、佛眼、肉眼這五眼，但接下來引用兩部經來證明，然後總結歸納為一心，再說明相互作用。問答都如同經文所說的那樣。引用的經文中，《維摩詰經》說『不來相』等等，這是舉六種作用中的初『行緣』。『不見相』等等，這是舉六種感受中的初『見色』。應當知道根、塵沒有不是法界的，所以說『不來而來』等等。如同《四念處》中引用《唯識論》所說：『所說的唯識，只是唯一的識。』又分為兩種：一是分別識，二是無分別識。分別識稱為識識，無分別識稱為似塵識。一切世間都是由似塵識所成就的。三無性等等色、心之法，本來就不是二。他們既然分爲了兩種識，那麼也可以分為兩種色。問：色和識有什麼相同和不同的地方？答：如果色和心相對，那麼就有色有心。如果論及其體性，那麼離開色就沒有心，離開心就沒有色。如果色和心相互融合，那麼二者都同時是二，一則都同時是一。所以圓融地說，也應該可以說唯有色、唯有聲、唯有香、唯有味、唯有觸。為什麼只能單獨地說唯有識呢？如果合起來說，那麼沒有不完全具備法界的。再次，如果從末端來說，一切眾生有兩種不同：上界眾生多執著于識，地獄眾生多執著於色。如果以識為基準，將向外看的目光收回到內心，使觀照內心的識都是唯一的識。識既然空了，十法界也就都空了。識如果是假，十法界也就是假。識如果是中道，十法界也就是中道。專注于內心來觀照一切法，觀照外在的十法界，就能見到內心。所以應當知道，無論是識還是色，都是唯色；無論是識還是色，都是唯識。雖然說色和心只有兩個名稱，但論及其法的本體，只是法性。這樣就是心地法門。在不動的寂靜道場顯現身，八種集會。諸佛的解脫在心中尋求。心是佛種，心就是菩提。應當運用它。

【English Translation】 English version The way of the heretics is that by listening to the sound of dead bones, they can know distant events. This is because the sound inherently possesses all dharmas, allowing the heretics to obtain a small portion of it, relying on it secretly without understanding the principle. How much more so now, with subtle contemplation, directly contemplating the fundamental principle of all dharmas. The principle encompasses all dharmas, so what is there to doubt? The principle of Madhyamaka (Middle Way) is as stated in the scriptures. Although there is no further explanation to achieve the five eyes (天眼, tian yan - divine eye; 慧眼, hui yan - wisdom eye; 法眼, fa yan - dharma eye; 佛眼, fo yan - Buddha eye; 肉眼, rou yan - flesh eye), the following quotes two sutras to prove it, then summarizes it into one mind, and then explains the mutual function. The questions and answers are all as stated in the scriptures. In the quoted scriptures, the Vimalakirti Sutra says 'non-coming appearance' etc., which refers to the initial 'action condition' (行緣) among the six actions. 'Non-seeing appearance' etc., refers to the initial 'seeing form' (見色) among the six senses. It should be known that roots and dusts are all the Dharmadhatu (法界, fa jie - realm of dharma), so it says 'not coming and yet coming' etc. As in the Four Foundations of Mindfulness, it quotes the Yogacara (唯識, wei shi - Consciousness-only) saying: 'What is called Consciousness-only is only one consciousness.' It is further divided into two types: one is discriminating consciousness, and the other is non-discriminating consciousness. Discriminating consciousness is called consciousness-consciousness, and non-discriminating consciousness is called dust-like consciousness. All the world is made up of dust-like consciousness. The three non-natures etc., the dharmas of form and mind, are originally not two. Since they are divided into two consciousnesses, they can also be divided into two forms. Question: What are the similarities and differences between form and consciousness? Answer: If form and mind are relative, then there is form and there is mind. If we discuss their essence, then without form there is no mind, and without mind there is no form. If form and mind are integrated, then both are simultaneously two, and if one, then both are simultaneously one. Therefore, in a complete explanation, it should also be possible to say only form, only sound, only smell, only taste, only touch. Why can only consciousness be said? If combined, then there is nothing that does not fully possess the Dharmadhatu. Furthermore, if speaking from the end, all sentient beings are of two different types: beings in the upper realms are more attached to consciousness, and beings in the lower realms are more attached to form. If taking consciousness as the basis, turning the outward gaze inward, making the contemplation of the inner consciousness all one consciousness. Since consciousness is empty, the ten realms (十界, shi jie - ten realms of existence) are also empty. If consciousness is false, the ten realms are also false. If consciousness is the Middle Way, the ten realms are also the Middle Way. Focus on the inner mind to contemplate all dharmas, and by contemplating the external ten realms, one can see the inner mind. Therefore, it should be known that whether it is consciousness or form, it is all only form; whether it is consciousness or form, it is all only consciousness. Although form and mind are said to have only two names, in terms of the essence of the dharma, it is only the Dharma-nature (法性, fa xing - dharma nature). This is the Dharma-gate of the mind-ground. Manifesting the body in the immovable, silent Bodhimanda (寂場, ji chang - place of enlightenment), the eight assemblies. The liberation of all Buddhas is sought in the mind. The mind is the seed of Buddhahood, and the mind is Bodhi (菩提, pu ti - enlightenment). It should be used.

此意通一切心通一切教。理行位等準此說之。識次位中若漸見等者。普賢觀云。行者若能隨普賢教正心正意。漸以心眼見東方佛黃金色身端嚴微妙。見一佛已復見一佛。如是遍見東方諸佛。心想利故遍見十方一切諸佛。頓見者。不輕品云。彼比丘臨欲終時于虛空中。具聞威音王佛先所說法華經。二十千萬億偈。悉能受持即得六根清凈。經文不云漸見一佛乃至諸佛。故名頓見。次譬大車結成佛事。若眼入等者即自行也。次引凈名或有佛土光明等者。自行化他皆名佛事。若云或有佛土等者。即化他也。如楞伽第三云。不瞬世界。妙香世界。令諸菩薩瞪視不瞬得無生忍。即眼為法界也。更有誠教準此思之。次例中先例余受。次例余根。次明大車。如文。若能下勸修。初總中先法。次引譬斥中。云黑蚖只是長蛇。綺文互說耳。不修止觀如長蛇。善解止觀如懷珠。解而不用為無益。大論第十釋因不同故果不等中雲。有一黑蚖懷摩尼而臥。有羅漢乞食不得。論明破戒而猶有福。故使墮蚖尚懷寶珠。今借斥之。以譬有解而不能行。如蚖懷珠于蛇何益。次別引三譬者。皆先譬次合。初譬中雲。賜者與也。亦惠也。祿者。爾雅云。福也。孝經注云。食廩曰祿。楊承云。上古無祿。人食野禾因朝闕食。獵者賜鹿以當於食。故變為祿字。匹夫

所得薄祿也。械是兵器總名。戟者短戈。鉤子槊也。郭璞注方言云。戟中有小刺謂雄戟也。若為麹糵等者。尚書殷高宗聘傅說于傅巖之野云。若濟巨川用汝作舟楫。若歲大旱用汝作霖雨。若作酒醴爾惟麹糵。若作和羹爾惟鹽梅。帷帳者。說文云。旁曰帷上曰幕。帳者。說文云。四合象宮室張之曰帳。淮南子云。將軍幬帳也。折衝者。折者截也。沖者。說文云。通道也。廣雅云。突也。弋擊也。用而屢北者。說文云。北者乖也。又軍走曰北。又北主陰方。陰主殺也。即被殺者為軍敗也。解髻等者。尚書云。德懋懋官功懋懋賞。懋者勉也。今圓破煩惱得實相賞。賞中之極如解髻與珠。如諸聲聞來至法華。功之極也。故譬輪王解以權髻顯實相珠。野巫者。男師曰覡。女師曰巫。謂陰神也。說文云。巫者祝也。祝者祭主申讚辭者也。三事不辦者。不能破魔軍。不能除煩惱。不能顯法性。對前三喻如文可知。區區者踦區屈曲終日故也。軍者眾也。萬二千人曰軍。今之魔軍何必定數。但言眾耳。

止觀輔行傳弘決卷第七之四大正藏第 46 冊 No. 1912 止觀輔行傳弘決

止觀輔行傳弘決卷第八之一

唐毗陵沙門湛然述

釋煩惱境者。自此以下現文六境及略三境。咸是發得。此九境外所起

【現代漢語翻譯】現代漢語譯本所得微薄的俸祿啊。『械』是兵器的總稱。『戟』是短戈。『鉤子』是槊。郭璞註解《方言》說：『戟中有小刺的叫做雄戟。』至於製造酒麴等，如同《尚書·殷高宗聘傅說于傅巖之野》所說：『如果渡過大河，就用你做舟楫；如果遇到大旱，就用你做及時雨；如果釀造酒，你就做酒麴；如果調和羹湯，你就做鹽梅。』『帷帳』，《說文》說：『旁邊叫做帷，上面叫做幕。』『帳』，《說文》說：『四面合圍，像宮室一樣張開的叫做帳。』《淮南子》說：『將軍的幬帳。』『折衝』，『折』是截斷的意思。『沖』，《說文》說：『通道。』《廣雅》說：『突擊。』『弋』是射擊的意思。『用而屢北』，《說文》說：『北是違背的意思。』又說軍隊潰敗叫做『北』。又『北』主陰方，陰主殺戮。所以被殺的人就是軍隊戰敗了。『解髻等』，《尚書》說：『德行高尚就授予高官，功勞卓著就給予重賞。』『懋』是勉力的意思。現在圓滿破除煩惱，得到實相的賞賜。賞賜中最極端的就像解開發髻得到寶珠，如同諸聲聞來到《法華經》一樣，是功勞的極致。所以用輪王解開權宜的髮髻來顯現實相寶珠來比喻。『野巫』，男性的巫師叫做『覡』，女性的巫師叫做『巫』，指的是陰神。《說文》說：『巫是祝，祝是祭祀的主持人，陳述讚美的言辭的人。』『三事不辦』，不能破除魔軍，不能去除煩惱，不能顯現法性。對照前面的三個比喻，如文中所說就可以明白。『區區』是踦區，是屈曲終日的樣子。『軍』是眾多的意思。一萬二千人叫做一軍。現在的魔軍何必一定有定數，只是說眾多而已。

《止觀輔行傳弘決》卷第七之四大正藏第 46 冊 No. 1912 《止觀輔行傳弘決》

《止觀輔行傳弘決》卷第八之一

唐代毗陵沙門湛然述

解釋煩惱境，從這裡以下，現在文中的六境以及略說的三境，都是發得的。這九境之外所生起的。

【English Translation】 English version What is obtained is a meager salary. 'Xie' (械) is a general term for weapons. 'Ji' (戟) is a short spear. 'Gouzi' (鉤子) is a long spear. Guo Pu's commentary on Fangyan (方言) says: 'A ji with small thorns is called a male ji.' As for making koji (麹糵) and the like, as it says in the Shangshu (尚書) 'Yin Gaozong聘傅說于傅巖之野': 'If crossing a great river, use you as boats and oars; if there is a great drought, use you as timely rain; if making wine, you are the koji; if making soup, you are salt and plums.' 'Weizhang' (帷帳), the Shuowen (說文) says: 'The side is called wei (帷), the top is called mu (幕).' Zhang (帳), the Shuowen says: 'Enclosed on all four sides, like a palace, is called zhang.' The Huainanzi (淮南子) says: 'The general's douchang (幬帳).' 'Zhechong' (折衝), 'zhe' (折) means to cut off. 'Chong' (沖), the Shuowen says: 'A thoroughfare.' The Guangya (廣雅) says: 'To charge.' 'Yi' (弋) means to shoot. 'Yong er lu bei' (用而屢北), the Shuowen says: 'Bei (北) means to go against.' Also, the defeat of an army is called 'bei.' Also, 'bei' governs the yin direction, and yin governs killing. Therefore, those who are killed are the defeated army. 'Jiejideng' (解髻等), the Shangshu says: 'If virtue is high, then grant high office; if merit is outstanding, then give great reward.' 'Mao' (懋) means to strive. Now, perfectly breaking through afflictions and obtaining the reward of true reality. The most extreme of rewards is like untying the hair knot and obtaining a pearl, like the shravakas coming to the Lotus Sutra, it is the ultimate of merit. Therefore, it is compared to the wheel-turning king untying the expedient hair knot to reveal the true reality pearl. 'Yewu' (野巫), male shamans are called 'xi' (覡), female shamans are called 'wu' (巫), referring to yin spirits. The Shuowen says: 'Wu is a prayer, a prayer is the host of the sacrifice, the one who recites words of praise.' 'San shi bu ban' (三事不辦), unable to break through the demon army, unable to remove afflictions, unable to reveal the Dharma nature. Comparing to the previous three metaphors, it can be understood as stated in the text. 'Ququ' (區區) is yiqu (踦區), the appearance of being bent all day long. 'Jun' (軍) means numerous. Twelve thousand people are called a jun. Why must the current demon army have a fixed number, it is just said to be numerous.

Zhi Guan Fu Xing Zhuan Hong Jue (止觀輔行傳弘決) Volume 7, Part 4 Taisho Tripitaka Volume 46, No. 1912 Zhi Guan Fu Xing Zhuan Hong Jue (止觀輔行傳弘決)

Zhi Guan Fu Xing Zhuan Hong Jue (止觀輔行傳弘決) Volume 8, Part 1

Composed by Shramana Zhanran (湛然) of Piling (毗陵) in the Tang Dynasty

Explaining the realm of afflictions, from here onwards, the six realms currently in the text and the three realms briefly mentioned are all that can be developed. What arises outside of these nine realms.

煩惱。乃至四弘但屬陰境三陰所攝。是故尋常非無煩惱乃至發心。亦並須觀非不名境。今文謂辯觀陰發得。故須辯異。讀者行者無惛本宗。如前七隻分別中。云此之十境是三障攝。非即現在所起三障。現三障者。如大經第十云。菩薩摩訶薩求種智者。為除眾生三種障故。煩惱障者。所謂三毒纏蓋八慢四邪等。業障者。謂五無間報障者。謂三惡道誹謗正法及一闡提。故知舉惡能障。故名為障。今以流類攝彼后兩。初總明來意中。先結前生后。上陰下結前。而觀察下生后。次前訶欲下正明來意。先且與上諸文辯異。有法譬合。初明與上方便中訶欲棄蓋辯異。次與上陰境辯異。上之慾蓋及陰入中。雖有惑相未過增盛非煩惱境。故訶欲中且知五塵是生行者貪慾之緣。生欲是過。因過生罪是故須訶。蓋中但是緣落謝塵妨于入觀。應須捨棄。又此二五若訶若棄。但成方便未正用觀。前觀陰入觀于報陰。報陰無記于彼陰上求于妙解。故彼陰境未名煩惱。又前別歷一心文中。雖觀貪瞋非今境意。但是現起善惡諸惑。皆陰入攝。是以因陰所起煩惱。皆名陰境。今境必須因觀陰發。發重貪等方名今境。從今觀去。正舉今境異陰蓋等。故云起重貪瞋。從如鐵下舉譬也。鐵如陰火如觀。陰未遇觀宿惑冥伏。故云但黑。因觀陰境陰解未生。習起異

前故曰赫然。又報法下次辯難易。更牒欲蓋及以陰入。與今煩惱總辯難易。故欲蓋之體通屬陰入。故與陰入通名尋常。何者下別釋也。與前三法對辯難易。初正明相對中先法次譬。法中出前三毒與今對辯。前是報法及現煩惱。是故易息。今發既重是故難制。倒想是癡。貪者可見。言死馬者。十誦初戒天魔欲壞難提。變為女人誘至馬所。便隱形去。是人慾盛乃至不簡。此惑下更辯助緣。所發煩惱已過於常。復加外緣致令狂逸。譬如下舉譬也。流水如陰法。用觀如概木動習如[泳-永+豹]起。漣漪等者。風行而流水成文。今以木概彼風行急流蹙水[泳-永+豹]起。又漣漪者重波也。波上又波故曰重波。[泳-永+豹]者本音豹字。即豹變也。今是水起借從水作。健人譬意與水大同。煩惱下合譬也。如觸臥師子下更重以譬釋成前譬。若不下結勸令識。非唯下明因境起過。如第五卷云隨之牽人向惡。即此意也。次正釋中初釋相者。先釋名中有二解。初合字釋者。三毒是能煩。心神是所煩。次分字解。煩為能煩惱為所惱。當知通名通於見思。此一往分下明鈍中有利。如蟲獸凡夫亦能起我。我即是利雖利屬鈍。故云實不推理乃至自大。蠕者小蟲有識能動者也。舉螫等者蟹類也。埤蒼云。其一螫遍大。名為擁劍。亦名執火以螯赤

【現代漢語翻譯】現代漢語譯本先前說『赫然』，是因為容易理解。又說，對治法門下次辯論起來容易。更進一步說，想要遮蓋以及通過陰暗的途徑進入，與現在的煩惱總的來說辯論起來容易。所以，想要遮蓋的本體，普遍屬於陰入（指眼、耳、鼻、舌、身、意六種感官接觸外境所產生的認知）。因此，與陰入共同被稱為『尋常』（指常見的、普通的）。『何者』以下分別解釋。與前面的三種法門（指戒、定、慧）相對比，辯論起來容易。最初，正面說明相對比的情況，先說法，再用比喻。法中，提出前面的三種毒（指貪、嗔、癡）與現在的情況對比辯論。前面是報法（指過去的行為所帶來的果報）以及現在的煩惱，所以容易平息。現在（指由外緣引發的煩惱）的發生既然嚴重，所以難以控制。顛倒的想法是愚癡。貪婪是可以看見的。說『死馬』，是因為《十誦律》中，最初的戒律中記載，天魔想要破壞難提（Nandi，人名）的修行，變為女人引誘他到馬的地方，然後隱藏身形離開。這個人慾望強烈，甚至不加選擇。『此惑』以下進一步辯論助緣。所引發的煩惱已經超過了平常，再加上外在的因緣，導致狂放不羈。比喻如下面所舉的例子。流水就像陰法。用觀察就像用木頭阻擋。動習就像水中的波紋。漣漪等，是風吹動而流水形成波紋。現在用木頭阻擋風吹動的急流，水被擠壓而產生波紋。而且，漣漪是重疊的波浪，波浪之上又有波浪，所以說是重波。[泳-永+豹]（原文如此，應為『趵』）本音是豹字，就是豹子變化的樣子。現在是水涌起，借用從水來描述。健壯的人比喻意志與水一樣強大。煩惱以下是比喻的結合。就像觸碰熟睡的獅子一樣，下面更進一步用比喻來解釋前面的比喻。『若不』以下總結勸誡，讓人認識到這一點。『非唯』以下說明因為外境而產生過失。如第五卷所說，『隨之牽人向惡』，就是這個意思。接下來正式解釋，最初解釋相，先解釋名稱，有兩種解釋。最初是合字解釋，三種毒是能煩惱，心神是被煩惱。接下來是分字解釋，煩是能煩惱，惱是被惱。應當知道，通名適用於見思（指見惑和思惑）。『此一往分』以下說明遲鈍之中也有敏銳。就像蟲獸凡夫也能生起我執。我執就是敏銳，雖然敏銳屬於遲鈍，所以說實際上不推理，甚至自大。蠕動的小蟲是有意識能動的。舉例說螫等，是蟹類。埤蒼說，其中一種螫遍全身，名為擁劍，也叫執火，因為螯是紅色的。

【English Translation】 English version Previously, it was said 'clearly' because it was easy to understand. Furthermore, it was said that the remedial Dharma (methods to overcome afflictions) would be easy to debate next time. Moreover, it was further stated that the desire to cover up and enter through obscure means, in general, is easy to debate with present afflictions. Therefore, the essence of the desire to cover up universally belongs to the 'Ayatanas' (sense bases, referring to the six senses: eye, ear, nose, tongue, body, and mind, and their corresponding objects). Thus, together with the Ayatanas, they are commonly called 'ordinary' (referring to common and ordinary things). The following 'what' explains separately. Compared with the previous three Dharmas (referring to morality, concentration, and wisdom), it is easy to debate. Initially, the comparison is explained directly, first the Dharma, then the analogy. Within the Dharma, the previous three poisons (referring to greed, hatred, and delusion) are brought up to debate with the present situation. The former is the retribution Dharma (the consequences of past actions) and present afflictions, so it is easy to subside. Since the present (referring to afflictions triggered by external conditions) is severe, it is difficult to control. Distorted thinking is delusion. Greed is visible. Saying 'dead horse' is because, in the 'Ten Recitations Vinaya', it is recorded that in the initial precepts, the heavenly demon wanted to destroy Nandi's (name of a person) practice, transformed into a woman to lure him to the place of the horse, and then hid his form and left. This person's desires were strong, even without discrimination. 'This confusion' further debates the auxiliary conditions. The afflictions that have been triggered have already exceeded the ordinary, and with the addition of external conditions, it leads to unrestrained behavior. The analogy is as follows. The flowing water is like the dark Dharma. Using observation is like using wood to block it. Moving habits are like ripples in the water. Ripples, etc., are the wind blowing and the flowing water forming patterns. Now, using wood to block the rapid current blown by the wind, the water is squeezed and ripples are produced. Moreover, ripples are overlapping waves, waves upon waves, so they are called double waves. [泳-永+豹] (original text, should be '趵') The original sound is the character '豹' (leopard), which is the appearance of a leopard transforming. Now it is the water surging, borrowed from the water to describe. A strong person is like the will being as strong as water. The following is a combination of analogies. Like touching a sleeping lion, the following further uses an analogy to explain the previous analogy. 'If not' concludes with an exhortation, making people aware of this point. 'Not only' explains that faults arise because of external conditions. As mentioned in the fifth volume, 'following it leads people to evil', which is this meaning. Next, formally explain, first explain the characteristics, first explain the name, there are two explanations. The first is to explain the combined characters, the three poisons are the afflictions, and the mind is afflicted. Next is to explain the separate characters, affliction is the ability to afflict, and being afflicted is being afflicted. It should be known that the common name applies to views and thoughts (referring to delusions of views and delusions of thought). 'This one-way division' explains that there is sharpness in dullness. Just like insects and ordinary people can also generate self-attachment. Self-attachment is sharpness, although sharpness belongs to dullness, so it is said that it does not actually reason, and even becomes arrogant. The wriggling small insects are conscious and can move. For example, stings, etc., are crabs. Pi Cang said that one of them stings all over the body, called embracing the sword, also called holding fire, because the claws are red.

故。亦如螳螂拒轍等是。鬐者項毛也。說文云。馬鬐鬣也。如狼等瞋必張鬐怒曰。此舉蟲等劣類以況於人。此尚計我何況人耶。底下凡劣下舉鈍使凡夫而亦有利。五利至何嘗等者。次明利中有鈍。如諸外道依于諸見而起瞋恚。若未發禪來等者。問。如佛弟子次第修人亦未發禪。何故名為須陀洹人所斷見惑。答。今判利鈍約現發見見所起惑。如未得禪來縱起宿習所有煩惱。及因現陰起於我見。仍屬鈍使。初果所斷凡夫共有。冥伏在身障真無漏。若見諦理此惑自除。故名此惑以之為見。故不同於禪后所起。若諸外道由未見諦。得禪定已雖斷鈍使。仍未曾斷一毫見惑。見惑現行。故不同於未發禪來所有見惑及冥伏者。是故不以八十八使中見惑為例。故八十八使義屬陰境所攝。對簡利鈍方受見名。復異禪后見惑之相。今但對禪后見簡。故云若得禪起見。縱有貪瞋同屬于利。如兩學人下舉例也。得語如鈍得意如利。二俱得語得意諍強。二俱計我得禪見盛。若發下簡示境體。身中雖具八十八使。然所起者但屬鈍使而在今境。若利中下次判根條。先且徴起也。若利中有鈍。斷見惑人但名斷利。利中之鈍此惑應在。若不爾者。利中有鈍不名為鈍。故次引毗曇釋云。利雖有鈍此鈍屬利。從於利使背上而起。底下之人雖起于利。此利屬鈍。

【現代漢語翻譯】因此，就像螳螂試圖阻擋車輪一樣。『鬐』（qí）指的是頸部的毛髮。《說文解字》中說：『馬鬐鬣也』，就像狼等動物發怒時必定豎起頸毛一樣。這裡舉蟲類等低劣的例子來比喻人。這些低劣的生物尚且執著于『我』，更何況是人呢？下面說，凡夫雖然低劣愚鈍，但也可能有利使。『五利至何嘗等者』，接下來闡明利使中也有鈍使。例如，各種外道依賴於各種見解而生起嗔恚。『若未發禪來等者』，問：如果佛弟子次第修習，但尚未發起禪定，為什麼被稱為須陀洹（Srotapanna，入流者）所斷的見惑呢？答：現在判斷利鈍是根據現前發起的見解以及由見解所產生的迷惑。如果尚未得到禪定，即使生起宿世的習氣所帶來的煩惱，以及因為現前的五陰而生起的我見，仍然屬於鈍使。初果須陀洹所斷的，凡夫也同樣具有。這些迷惑潛藏在身中，障礙真實的無漏智慧。如果證悟了真諦，這些迷惑自然消除。因此，這種迷惑被稱為『以之為見』，所以不同於禪定之後所生起的迷惑。如果各種外道由於沒有證悟真諦，即使得到了禪定，雖然斷除了鈍使，但仍然沒有斷除絲毫的見惑。見惑現前活動，所以不同於未發起禪定之前的所有見惑以及潛藏的見惑。因此，不能以八十八使中的見惑為例。所以，八十八使的意義屬於五陰、六境所攝。對比簡擇利鈍，才能被稱作見惑。又不同於禪定之後生起的見惑的相狀。現在只是針對禪定之後的情況進行簡擇，所以說『若得禪起見，縱有貪瞋同屬于利』。『如兩學人下舉例也』，得到語言上的勝利就像鈍使，得到心意上的勝利就像利使。二者都得到語言上的勝利，心意上的勝利，爭鬥就很強烈。二者都執著于『我』，得到禪定后，我見就更加強烈。『若發下簡示境體』，身體中雖然具備八十八使，但所生起的只是屬於鈍使，而且是在現在的境界中。『若利中下次判根條』，首先是提問。『若利中有鈍，斷見惑人但名斷利。利中之鈍此惑應在。若不爾者』，如果利使中有鈍使，斷除了見惑的人只能被稱為斷除了利使。利使中的鈍使，這種迷惑應該存在。如果不是這樣，『利中有鈍不名為鈍』。所以接下來引用毗曇的解釋說：『利雖有鈍此鈍屬利，從於利使背上而起』，即使利使中有鈍使，這種鈍使也屬於利使，是從利使的背後生起的。『底下之人雖起于利，此利屬鈍』，下面的人即使生起了利使，這種利使也屬於鈍使。

【English Translation】 Therefore, it is like a mantis trying to stop a wheel. '鬐' (qí) refers to the hair on the neck. The 'Shuowen Jiezi' says: 'The mane of a horse is called 鬐鬣 (qí liè),' just as wolves and other animals will bristle their neck hair when angry. This uses inferior examples like insects to illustrate people. These inferior beings are still attached to 'self,' let alone humans? Below it says that although ordinary people are inferior and dull, they may also have sharp tendencies. '五利至何嘗等者 (wǔ lì zhì hé cháng děng zhě),' next it clarifies that within sharp tendencies there are also dull tendencies. For example, various heretics rely on various views and generate anger. '若未發禪來等者 (ruò wèi fā chán lái děng zhě),' asks: If a Buddhist disciple cultivates in sequence but has not yet developed dhyana (chán, meditation), why is it said that the delusions of view that are severed by a Srotapanna (xū tuó huán, stream-enterer) are severed? The answer is: The judgment of sharpness and dullness is based on the views that are presently arising and the delusions that arise from those views. If one has not yet attained dhyana, even if afflictions arise from past habits and the view of self arises from the present five skandhas (wǔ yīn), they still belong to dull tendencies. What the Srotapanna severs is also possessed by ordinary people. These delusions are hidden in the body, obstructing true, unconditioned wisdom. If one realizes the truth, these delusions will naturally be eliminated. Therefore, this delusion is called 'taking it as a view,' so it is different from the delusions that arise after dhyana. If various heretics have not realized the truth, even if they have attained dhyana and severed dull tendencies, they have still not severed a single bit of the delusions of view. The delusions of view are actively functioning, so it is different from all the delusions of view before dhyana is developed and the hidden delusions. Therefore, one cannot take the delusions of view in the eighty-eight bonds as an example. Therefore, the meaning of the eighty-eight bonds belongs to the realm of the five skandhas and six sense objects. Only by comparing and distinguishing sharpness and dullness can it be called a delusion of view. It is also different from the appearance of delusions of view that arise after dhyana. Now it is only distinguishing based on the situation after dhyana, so it says, 'If one develops dhyana and arises views, even if there is greed and anger, they both belong to sharp tendencies.' '如兩學人下舉例也 (rú liǎng xué rén xià jǔ lì yě),' gaining victory in speech is like dull tendencies, gaining victory in intention is like sharp tendencies. If both gain victory in speech and victory in intention, the struggle will be very intense. If both are attached to 'self,' after gaining dhyana, the view of self will be even stronger. '若發下簡示境體 (ruò fā xià jiǎn shì jìng tǐ),' although the body possesses the eighty-eight bonds, what arises only belongs to dull tendencies and is in the present realm. '若利中下次判根條 (ruò lì zhōng xià cì pàn gēn tiáo),' first is the question. '若利中有鈍，斷見惑人但名斷利。利中之鈍此惑應在。若不爾者 (ruò lì zhōng yǒu dùn, duàn jiàn huò rén dàn míng duàn lì. lì zhōng zhī dùn cǐ huò yīng zài. ruò bù ěr zhě),' if there are dull tendencies in sharp tendencies, a person who has severed the delusions of view can only be called to have severed sharp tendencies. The dull tendencies in sharp tendencies, this delusion should exist. If it is not like this, '利中有鈍不名為鈍 (lì zhōng yǒu dùn bù míng wéi dùn)'. So next it quotes the explanation of the Abhidharma (毗曇, Pí tán) saying: '利雖有鈍此鈍屬利，從於利使背上而起 (lì suī yǒu dùn cǐ dùn shǔ lì, cóng yú lì shǐ bèi shàng ér qǐ),' even if there are dull tendencies in sharp tendencies, these dull tendencies belong to sharp tendencies, and arise from behind the sharp tendencies. '底下之人雖起于利，此利屬鈍 (dǐ xià zhī rén suī qǐ yú lì, cǐ lì shǔ dùn),' even if the people below arise sharp tendencies, these sharp tendencies belong to dull tendencies.

從於鈍使背上而起。故云思惟亦如是。若開等者次明開合。開為八萬合但三毒。八萬既不出於三毒。今觀三毒即觀八萬。為是義故須辯開合。三毒下明為障不同。初明四分俱能障定。唯有無記不屬善惡。即不障定。是即不障定者仍屬陰境。若為障者兩屬不同。謂發不發。如前簡也。經云下引大品證無記不障。即師子等定所入散心。此並依毗曇意也。次依成論人意亦許毗曇四分俱散。而不云四分俱障。但云散中無不併有相應癡惑。故云散兼無知。能障定者則在於癡。若爾下難成論人。四分俱散。散兼無知。癡能障定。此相應癡。癡必瞋欲。癡既障定。癡有瞋欲何不障定。而獨立云癡能障定。今釋下今家正解。言別意者。如上釋蓋隨人不同。若貪重者貪即為蓋。瞋癡為障亦復如是。故今為障準彼應知。故毗曇家所引大品以為證者。是義不然。彼大品經明超越三昧。從滅定起入散心中。故言此散而不障定。今所論散障與不障。應辯凡夫所有三毒。如何引于羅漢勝定出散等相。但煩惱下明今辯相為所觀境。但云四分相實未周。若論自行足得為境。故引法華明觀境意。意在除棄分別非急。言二十年者。疏有多解。見思未除大機未熟。故二十年且令除糞。又破見惑用一無礙一解脫。破思惟惑用九無礙九解脫。合為二十。又二道中斷

【現代漢語翻譯】從（某人）在於鈍（愚笨）使（指使）背上而起。所以說思惟也是這樣。如果說開等，接下來闡明開合。開為八萬四千法門，合起來就是貪嗔癡三毒。八萬四千法門沒有超出三毒的範圍。現在觀察三毒，就是觀察八萬四千法門。爲了這個意義，需要辨別開合。三毒下面說明作為障礙的不同。首先說明四種心所（受、想、行、識）都能障礙禪定。只有無記（非善非惡）不屬於善惡，所以不障礙禪定。這個不障礙禪定的仍然屬於陰境（五陰、十二處、十八界）。如果作為障礙，兩者所屬不同，指的是發起與不發起，如同前面簡略說明的。經文下面引用《大品般若經》（Mahaprajnaparamita Sutra）證明無記不障礙禪定，指的是師子奮迅三昧（Simhavikridita Samadhi）等禪定所進入的散亂心。這些都是依據毗曇宗（Abhidharma）的觀點。接下來依據成實論（Satyasiddhi Shastra）的觀點，也允許毗曇宗所說的四種心所都是散亂的，但不說四種心所都障礙禪定，只是說散亂心中沒有不併有相應的愚癡迷惑的，所以說散亂兼有無知。能障礙禪定的在於愚癡。如果這樣，下面反駁成實論的人，四種心所都是散亂的，散亂兼有無知，愚癡能障礙禪定，這個相應的愚癡，愚癡必定有嗔恨和貪慾，愚癡既然障礙禪定，愚癡有的嗔恨和貪慾為什麼不障礙禪定？而單獨說愚癡能障礙禪定。現在解釋，下面是今家的正確解釋。說別意，如同上面解釋的蓋隨人不同，如果貪慾重的人，貪慾就是蓋，嗔恨和愚癡作為障礙也是這樣。所以現在作為障礙，參照那個應該知道。所以毗曇宗所引用的《大品般若經》作為證明，這個意義是不對的。那部《大品般若經》說明超越三昧，從滅盡定（Nirodha-samapatti）起來進入散亂心中，所以說這個散亂不障礙禪定。現在所論的散亂障礙與不障礙，應該辨別凡夫所有的三毒。如何引用羅漢殊勝的禪定出散等相。但是煩惱下面說明現在辨別相作為所觀的境界。只是說四種心所的相實際上還不周全。如果論自行，足夠作為境界。所以引用《法華經》（Lotus Sutra）說明觀境界的意義。意義在於除去分別，不是緊急的事情。說二十年，疏（指註釋）有很多解釋。見思惑（見惑和思惑）沒有除去，大機緣沒有成熟，所以二十年暫且讓人除糞。又破除見惑用一無礙解脫，破除思惟惑用九無礙解脫，合起來是二十。又是二道中斷。

【English Translation】 English version: Rising from the back of the dullard. Therefore, it is said that contemplation is also like this. If 'opening' and so on are mentioned, then the explanation of opening and closing follows. Opening refers to the eighty-four thousand Dharma gates, while closing refers to the three poisons of greed, hatred, and delusion. The eighty-four thousand Dharma gates do not go beyond the scope of the three poisons. Now, observing the three poisons is observing the eighty-four thousand Dharma gates. For this reason, it is necessary to distinguish between opening and closing. The following explanation of the three poisons clarifies the differences in their function as obstacles. First, it is stated that all four mental aggregates (feeling, perception, volition, and consciousness) can obstruct Samadhi (meditative concentration). Only non-defiled neutral (neither good nor evil) does not belong to good or evil, so it does not obstruct Samadhi. This 'not obstructing Samadhi' still belongs to the realm of the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements). If it functions as an obstacle, the two belong to different categories, referring to whether they are activated or not, as briefly explained earlier. The sutra below quotes the Mahaprajnaparamita Sutra to prove that non-defiled neutral does not obstruct Samadhi, referring to the scattered mind entered by Samadhis such as the Lion's Game Samadhi (Simhavikridita Samadhi). These are all based on the views of the Abhidharma school. Next, according to the views of the Satyasiddhi Shastra, it is also accepted that the four mental aggregates mentioned by the Abhidharma school are all scattered, but it is not said that all four mental aggregates obstruct Samadhi. It is only said that in the scattered mind, there is no absence of corresponding ignorance and delusion. Therefore, it is said that scattering is combined with ignorance. What obstructs Samadhi lies in ignorance. If this is the case, the following refutes the person of the Satyasiddhi Shastra: all four mental aggregates are scattered, scattering is combined with ignorance, and ignorance can obstruct Samadhi. This corresponding ignorance must have hatred and desire. Since ignorance obstructs Samadhi, why don't the hatred and desire that ignorance possesses obstruct Samadhi? Why is it said independently that ignorance can obstruct Samadhi? Now, the explanation below is the correct interpretation of our school. Saying 'separate meaning' is like the explanation above that the 'coverings' vary from person to person. If a person has strong greed, then greed is the covering. Hatred and delusion as obstacles are also like this. Therefore, now as obstacles, one should know by referring to that. Therefore, the Mahaprajnaparamita Sutra quoted by the Abhidharma school as proof is not correct in its meaning. That Mahaprajnaparamita Sutra explains transcending Samadhi, arising from Nirodha-samapatti (cessation attainment) and entering the scattered mind. Therefore, it is said that this scattering does not obstruct Samadhi. The scattering discussed now, whether it obstructs or does not obstruct, should distinguish the three poisons possessed by ordinary people. How can one cite the arising of scattering and other aspects from the superior Samadhi of an Arhat? However, the explanation below regarding afflictions clarifies the characteristics as the object of observation. It is only said that the characteristics of the four mental aggregates are actually not yet complete. If one discusses self-practice, it is sufficient to be an object. Therefore, the Lotus Sutra is quoted to explain the meaning of observing the realm. The meaning lies in removing discrimination, which is not an urgent matter. Regarding the 'twenty years,' the commentary has many explanations. The afflictions of views and thoughts (wrong views and afflictive emotions) have not been removed, and the great opportunity has not matured. Therefore, for twenty years, one is temporarily made to remove excrement. Also, removing the afflictions of views uses one unobstructed liberation, and removing the afflictions of thoughts uses nine unobstructed liberations, totaling twenty. It is also an interruption of the two paths.

結總名二十。又上分下分總名二十。又依二使人共斷見思。亦名二十。初解即以離系得數而辯二十。后解並以二義而為二十。若爾下釋疑。疑雲。若意在除棄。五百羅漢豈非除棄。而婆沙中種種分別耶。為持下釋疑。五百本於一門入道。亦未分別得羅漢已。為持佛法使久住故。既為眾首須通外難。是故五百廣演分別。若不為眾首縱成羅漢。非入假位亦未必須種種分別。複次下。明此惑相。正為十觀所觀之境。是故須辯是通是別思議不思議等。既云各具四分。今境但是鈍中四分。今文語略不暇簡之。但且簡通別等耳。若委簡者。屬陰利鈍非今所觀。所發利鈍是今所觀。所發覆二。禪后之利屬下見境。見慢業外是今所觀。初辯通別中。云利鈍合各為四分者。為對前開為八萬故。故今云合但有四分。界外既立四分之名。開合之義義同界內。但是別惑異界內耳。若作相關等者。次辯思議不思議等。明向通別隨教不同。若作相關即是別義。不明相即故曰相關。通惑如枝枝謂枝葉。別惑為本本謂根本。枝本但得相關而已。即別義也。若作不思議者。應云通惑如華法性如空。以眼病故於空見華。若能體病知華即空空華體同。即圓義也。已如第一卷以三止觀結髮心中說。故知思議不思議二皆觀界內通惑為境。以所發者必非別惑故也。下

【現代漢語翻譯】現代漢語譯本總結來說，總共有二十種（惑）。加上上分和下分，總共也是二十種（惑）。再根據二使（有身見、戒禁取見）之人共同斷除見惑和思惑，也稱為二十種（惑）。最初的解釋是根據離系（離煩惱的繫縛）所得的數目來辨別這二十種（惑）。後來的解釋則結合兩種含義來解釋這二十種（惑）。如果這樣，下面的內容是解釋疑問。疑問是：如果目的是爲了去除（煩惱），那麼五百羅漢難道不是已經去除了（煩惱）嗎？為什麼《婆沙論》中還有種種分別呢？爲了護持（佛法），下面的內容是解釋疑問。五百羅漢原本通過一個法門入道，也沒有分別（各種法門），（他們這樣做）是爲了護持佛法，使佛法長久住世。既然他們是大眾的首領，就必須通達外道的詰難。所以五百羅漢廣泛地演說和分別（各種法門）。如果不是大眾的首領，即使成了羅漢，如果沒有進入假位（菩薩位），也未必需要種種分別。其次，下面說明這種迷惑的相狀。正是因為十觀所觀的境界，所以需要辨別它是通惑還是別惑，是思議境界還是不思議境界等等。既然說各自具有四分，那麼現在的境界只是鈍根中的四分。現在的文字簡略，沒有時間一一簡別。但且簡別通惑和別惑等等。如果要詳細簡別，屬於陰（五陰）的利鈍不是現在所觀察的。所引發的利鈍是現在所觀察的。所引發的又分為兩種：禪定之後的利根屬於地獄的境界，見慢（我慢）業外是現在所觀察的。最初辨別通惑和別惑中，說利根和鈍根合起來各有四分，是爲了對應前面開出的八萬（四千法門）。所以現在說合起來只有四分。界外既然建立了四分之名，開合的意義與界內相同，只是別惑與界內不同罷了。如果作相關等（的解釋），接下來辨別思議和不思議等等。說明向通惑和別惑隨教義不同。如果作相關的解釋，就是別義。不明相即，所以說相關。通惑如枝，枝指的是枝葉。別惑為本，本指的是根本。枝和本只能是相關而已，就是別義。如果作不思議的解釋，應該說通惑如華，法性如空。因為眼睛有病，所以在空中看到華。如果能體會到病，知道華即是空，空和華的本體相同，就是圓義。已經像第一卷用三止觀總結髮心中所說的那樣。所以知道思議和不思議兩種都是以界內的通惑為境界，因為所引發的必定不是別惑。

【English Translation】 English version In summary, there are twenty types (of delusions). Adding the upper and lower divisions, there are also twenty types (of delusions). Furthermore, based on those with the Two Fetters (Sakkāya-diṭṭhi (belief in a self) and Sīlabbata-parāmāsa (attachment to rites and rituals)) jointly severing the delusions of views and thoughts, it is also called twenty types (of delusions). The initial explanation distinguishes these twenty types (of delusions) based on the number obtained from detachment (from the bondage of afflictions). The later explanation combines two meanings to explain these twenty types (of delusions). If so, the following content explains the doubts. The doubt is: If the purpose is to remove (afflictions), haven't the five hundred Arhats (Enlightened beings) already removed (afflictions)? Why are there still various distinctions in the Mahāvibhāṣa (Great Commentary)? To uphold (the Dharma), the following content explains the doubts. The five hundred Arhats originally entered the path through one Dharma gate, and did not distinguish (various Dharma gates), (they did this) to uphold the Dharma and make the Dharma abide in the world for a long time. Since they are the leaders of the assembly, they must understand the challenges of external paths. Therefore, the five hundred Arhats extensively expound and distinguish (various Dharma gates). If they are not the leaders of the assembly, even if they become Arhats, if they have not entered the provisional position (of a Bodhisattva), they may not need various distinctions. Secondly, the following explains the appearance of this delusion. It is precisely because of the realm observed by the Ten Contemplations that it is necessary to distinguish whether it is a common delusion or a specific delusion, whether it is a conceivable realm or an inconceivable realm, and so on. Since it is said that each has four parts, then the current realm is only the four parts of dull roots. The current text is brief and there is no time to distinguish them one by one. But let's just distinguish common delusions and specific delusions, and so on. If you want to distinguish in detail, the sharpness or dullness belonging to the skandhas (five aggregates) is not what is being observed now. The sharpness or dullness that is generated is what is being observed now. What is generated is further divided into two types: the sharpness after dhyana (meditation) belongs to the realm of the lower realms, and the external karma of conceit is what is being observed now. Initially, in distinguishing common delusions and specific delusions, it is said that the combination of sharp roots and dull roots each has four parts, in order to correspond to the eighty thousand (four thousand Dharma gates) opened up earlier. Therefore, it is now said that the combination only has four parts. Since the name of four parts has been established outside the realm, the meaning of opening and closing is the same as within the realm, but the specific delusions are different from those within the realm. If making related etc. (explanations), then distinguish conceivable and inconceivable etc. Explain that the direction of common delusions and specific delusions varies according to the teachings. If making related explanations, it is a separate meaning. Not understanding the mutual identity, so it is said to be related. Common delusions are like branches, and branches refer to branches and leaves. Specific delusions are the root, and the root refers to the root. Branches and roots can only be related, which is a separate meaning. If making an inconceivable explanation, it should be said that common delusions are like flowers, and the Dharma-nature is like emptiness. Because the eyes are sick, flowers are seen in the emptiness. If one can realize the sickness and know that the flowers are emptiness, and the essence of emptiness and flowers is the same, then it is a complete meaning. It is already like what was said in the first volume, summarizing the mind of initiation with the Three Kinds of Cessation and Contemplation. Therefore, it is known that both conceivable and inconceivable are taking the common delusions within the realm as the object, because what is generated must not be specific delusions.

起觀中先明思議。故今預辯亦雙明之。意在相即。于通惑上二義俱通。故云若作。次釋因緣有三。如后說者。謂習等三。起相下先以四句判其起相。于中先列四句。次判境相。前文雖復辯其離合通別等義。而未明內心起之相狀。故於此中重辯起相。故知今起異於欲蓋及陰入等。因緣下正明因緣。集因謂因熏習相續為緣。意業為因身口惡行為緣。魔行為因十軍攝擒為緣。有此三故今修道品。此三複發又名為緣。初集有法譬合也。言道品者。只是正觀陰入境耳。順流曰沿。不修觀故順生死流。若修道下即現在觀陰復發宿種。逆流曰溯。有即二十五有。謂四域四惡趣。六慾並梵王。四禪四無色。無想五那含。嵬謂崔嵬高起貌也。嵬字(五回五非五韋三切)惑被觀制是故嵬起。次明業中。那者何也。卓者高也。業相已起名為成就。品位不成名為不立。譬中雲如河等者。湉水定也。無水者非也。波如連山者。莊子云。白波如山。文選海賦云。波如連山。陰境如河湉。修觀如風起。惑發如大波。縱身口如擲帆。失一心如放柁。由此放擲行船破壞。若心柁決斷正身口帆。則正觀船必免業敗。過煩惱河至涅槃岸。次明魔中言十軍者。大論釋四魔中問曰。何處釋煩惱為魔。答。如雜寶藏經中佛說偈語魔言。

欲是汝初軍　　憂愁為第

【現代漢語翻譯】起觀中首先要明白思議（siyi，思考和討論）。所以現在預先辨析，也同時明白它。意思是相即不離。在通惑上，兩種意義都貫通。所以說『若作』。接下來解釋因緣有三方面，如後面所說，指習等三種。『起相下』先用四句來判斷它的起相。其中先列出四句，然後判斷境相。前面的文章雖然已經辨析了離合、通別等意義，但沒有明確內心生起的相狀。所以在這裡重新辨析起相。因此可知，現在的生起不同於欲蓋（yugai，五蓋之一，指貪慾的覆蓋）以及陰入（yinru，五陰和十二入）。『因緣下』正式說明因緣。集因（jiyin，聚集的原因）是指因熏習相續為緣。意業為因，身口惡行為緣。魔行為因，十軍攝擒為緣。因為有這三種原因，所以現在修道品。這三種原因再次引發，又稱為緣。最初的集有法譬合。所說的道品，只是正觀陰入境罷了。順流叫做沿，因為不修觀，所以順著生死之流。如果修道，那麼現在觀陰，就會再次引發宿種。逆流叫做溯。有，指二十五有（ershiwuyou，三界中的二十五種存在狀態），即四域（siyu，四大洲）四惡趣（siqu，地獄、餓鬼、畜生、阿修羅），六慾（liuyu，六慾天）加上梵王（fanwang，色界初禪天的天王），四禪（sichan，色界的四種禪定）四無色（sise，無色界的四種禪定），無想（wuxiang，無想天）五那含（wunahan，五不還天）。嵬（wei），是崔嵬高起的樣子。嵬字（五回五非五韋三切），迷惑被觀所制服，所以高起。接下來闡明業中。那是什麼呢？卓是高。業相已經生起，叫做成就。品位沒有形成，叫做不立。譬喻中說『如河等』，湉（tian）水是平靜的。沒有水是不行的。波如連山，莊子說，白波如山。文選海賦說，波如連山。陰境如河水平靜，修觀如風起，惑發如**。放縱身口如拋擲船帆，失去一心如放鬆船舵。因此放縱拋擲，導致行船破壞。如果心舵決斷，端正身口船帆，那麼正觀之船必定能免於業的破壞，渡過煩惱之河，到達涅槃的彼岸。接下來闡明魔中，所說的十軍，大論解釋四魔（simo，蘊魔、煩惱魔、死魔、天魔）中問道：在什麼地方解釋煩惱為魔？回答：如雜寶藏經中佛說的偈語，魔說：『欲是汝初軍，憂愁為第』

【English Translation】 In the contemplation of arising, one must first understand 'siyi' (思議, thinking and deliberation). Therefore, we pre-emptively discuss and clarify it, understanding both aspects simultaneously. The intention is inseparability. Regarding universal delusion, both meanings are interconnected. Hence, it is said, 'If one acts.' Next, the explanation of causes and conditions has three aspects, as will be discussed later, referring to the three such as habits. 'The arising aspect below' first uses four phrases to judge its arising aspect. Among them, the four phrases are listed first, and then the aspect of the object is judged. Although the previous text has discussed the meanings of separation and combination, universality and particularity, it has not clarified the state of arising within the mind. Therefore, the arising aspect is re-discussed here. Thus, it can be known that the current arising is different from 'yugai' (欲蓋, the cover of desire, one of the five hindrances) and 'yinru' (陰入, the five aggregates and the twelve entrances). 'Below the causes and conditions' formally explains the causes and conditions. 'Jiyin' (集因, accumulated causes) refers to the continuous熏習 (xunxi, perfuming) of causes as conditions. Intentional karma is the cause, and evil actions of body and speech are the conditions. Demonic actions are the cause, and being captured by the ten armies is the condition. Because of these three causes, one now cultivates the path. These three causes, when triggered again, are also called conditions. The initial gathering has the analogy of the Dharma. The so-called 'path factors' are simply the correct contemplation of the aggregates entering the realm. Going with the flow is called 'along,' because one does not cultivate contemplation, so one goes along with the flow of birth and death. If one cultivates the path, then contemplating the aggregates now will trigger the seeds of the past again. Going against the flow is called 'upstream.' 'Existence' refers to the 'ershiwuyou' (二十五有, twenty-five states of existence) which are the four continents, the four evil realms, the six desire heavens plus the Brahma King, the four dhyanas, the four formless realms, the Non-Thinking Heaven, and the five Anagamin heavens. 'Wei' (嵬) is the appearance of being lofty and towering. The character 'wei' (五回五非五韋三切), delusion is subdued by contemplation, so it rises high. Next, clarifying the karma. What is 'that'? 'Zhuo' is high. The aspect of karma has already arisen, which is called accomplishment. The rank has not been formed, which is called non-establishment. In the analogy, it is said 'like a river, etc.' 'Tian' (湉) water is calm. Not having water is not acceptable. Waves are like continuous mountains. Zhuangzi says, 'White waves are like mountains.' The Sea Ode in Wenxuan says, 'Waves are like continuous mountains.' The realm of aggregates is like a calm river, cultivating contemplation is like the wind rising, the arising of delusion is like **. Indulging the body and speech is like throwing the sail, losing one's mind is like loosening the rudder. Therefore, indulging and throwing leads to the destruction of the boat. If the rudder of the mind is decisive, and the sail of body and speech is upright, then the boat of correct contemplation will surely avoid the destruction of karma, cross the river of afflictions, and reach the shore of Nirvana. Next, clarifying the demons, the so-called ten armies, the Great Treatise explains the four demons (simo, the skandha demon, the affliction demon, the death demon, and the deva demon) and asks: Where is it explained that afflictions are demons? The answer is: As in the Miscellaneous Treasure Sutra, the Buddha said in a verse, the demon said: 'Desire is your first army, sorrow is the second.'

二　飢渴第三軍　　渴愛為第四　第五睡眠軍　　怖畏為第六　疑為第七軍　　含毒為第八　第九利養軍　　著虛誑名聞　第十軍自高　　輕慢出家人　諸天世間人　　無能破之者　我以智慧力　　摧伏汝軍眾　汝雖不欲放　　利汝不到處

今煩惱起由魔為緣。以此十軍遮邏行人。不令出界故即屬下魔境所攝。是故所起雖是煩惱非煩惱攝。但名十軍。並由魔立故曰魔軍。喻海等者。縱無前二魔能擊動。流如習種風如業力吸如魔扇。吸者內息也。水隨息入故曰吸水。大論第七云。五百賈客入海采寶。值須摩竭魚王開口。船去甚疾。船師問樓上人。何所見耶。答言。見三日及大白山。水流奔趣如入大坑。船師云。三日者。一是實日二是魚目。白山是魚齒。水奔是入魚口。我曹了矣。時船中人各稱所事都無所驗。中有優婆塞語眾人言。吾等當共稱佛名字。佛為無上救苦厄者。眾人一心共稱南無佛。是魚先世曾受五戒得宿命智。聞佛名字即自悔責。魚便合口眾人命存。魔扇如摩竭吸水。重惑如水流奔趣。身口散善所不能制。如不可以力拒。唯寂照止觀能達。如專稱佛名。次總以火譬者如文。魔業下簡示境處。雖通列三今唯觀集。次明治法。初明大小兩乘治法不同。次約四悉以判大小。初文先小次大。初

【現代漢語翻譯】現代漢語譯本二　飢渴是第三軍　　渴愛是第四軍（渴愛：tanha，對感官享受的強烈渴望）　第五是睡眠軍　　怖畏是第六軍（怖畏：bhaya，恐懼和害怕）　疑是第七軍　　含毒是第八軍（疑：vicikiccha，懷疑和不確定）　第九是利養軍　　執著虛假的讚譽和名聲　第十軍是自高自大　　輕視和侮慢出家人　諸天和世間的人們　　沒有誰能夠戰勝這些魔軍　我以智慧的力量　　摧毀和降伏你們這些魔軍　即使你們不想放過我　　你們的利益也無法到達

現在煩惱生起，是由於魔的因緣。這十軍遮蔽巡邏修行人，不讓他們超出魔的境界，所以屬於下等魔境所管轄。因此，所生起的雖然是煩惱，但並非煩惱所能概括，只是名為十軍。並且由魔所建立，所以叫做魔軍。比喻如海等，即使沒有前兩種魔能夠擊動，（煩惱的）流動就像習氣種子，風就像業力，吸力就像魔的扇子。吸，指的是內息。水隨著氣息進入，所以叫做吸水。《大智度論》第七卷說：『五百個商人入海采寶，遇到須摩竭魚王（Sumajjala，一種巨大的海怪）張開嘴巴，船行駛得非常快。船師問樓上的人，看到了什麼？回答說：看見了三個太陽和巨大的白山。水流奔騰，好像要流入大坑。船師說：三個太陽，一個是真正的太陽，兩個是魚的眼睛。白山是魚的牙齒。水流奔騰是進入魚的口中。我們完了。』當時船中的人各自稱念自己所信仰的神，都沒有應驗。其中有一個優婆塞（upasaka，在家男居士）對眾人說：『我們應當一起稱念佛的名字，佛是無上救苦救難者。』眾人一心共同稱念南無佛（Namo Buddha，皈依佛陀）。這條魚前世曾經受持五戒，得到宿命智，聽到佛的名字就自己悔恨責備。魚便合上嘴巴，眾人的性命得以保全。魔的扇子就像摩竭魚吸水，沉重的迷惑就像水流奔騰，身口所做的散亂善行不能夠制止，就像不可以用力量抵抗。只有寂照止觀（samatha-vipassana，止觀禪修）能夠通達，就像專心稱念佛的名字。』其次總的用火來比喻，就像經文所說。魔的事業下面簡要地指示了境界和處所，雖然普遍列舉了三種，現在只觀察集諦（samudaya，苦的根源）。其次說明治理的方法。首先說明大小乘（Mahayana and Hinayana，大乘和小乘）治理方法不同。其次用四悉檀（catuh-siddhanta，四種成就）來判斷大小乘。初文先說小乘，其次說大乘。

【English Translation】 English version Two The third army is hunger and thirst, the fourth is craving (tanha, intense desire for sensual pleasures). The fifth army is sleep, the sixth is fear (bhaya, fear and dread). The seventh army is doubt, the eighth is hypocrisy and hardness of heart (疑：vicikiccha，doubt and uncertainty). The ninth army is gain and adoration, clinging to false praise and fame. The tenth army is self-exaltation, belittling and insulting those who have left the household life. Neither gods nor humans in this world are able to defeat these armies of Mara. With the power of wisdom, I will crush and subdue your hosts. Even if you do not wish to release me, your benefit will not reach its destination.

Now, afflictions arise due to the conditions created by Mara. These ten armies obstruct and patrol practitioners, preventing them from going beyond Mara's realm, thus falling under the control of lower Mara realms. Therefore, what arises, although afflictions, cannot be encompassed by afflictions; they are merely called the ten armies. And because they are established by Mara, they are called Mara's armies. The analogy is like the sea, etc. Even without the first two Maras being able to strike, the flow (of afflictions) is like the seeds of habit, the wind is like the force of karma, and the suction is like Mara's fan. 'Suction' refers to internal breathing. Water enters with the breath, hence it is called 'suction of water.' The seventh volume of the Mahaprajnaparamita Shastra says: 'Five hundred merchants entered the sea to gather treasures and encountered the Sumajjala fish king (Sumajjala, a huge sea monster) opening its mouth, and the ship traveled very fast. The captain asked the person on the upper deck, 'What do you see?' The reply was: 'I see three suns and a huge white mountain. The water flows rapidly, as if entering a large pit.' The captain said: 'The three suns, one is the real sun, and two are the fish's eyes. The white mountain is the fish's teeth. The rushing water is entering the fish's mouth. We are finished.' At that time, the people in the ship each invoked the gods they believed in, but none were effective. Among them, there was an upasaka (upasaka, a lay male devotee) who said to the crowd: 'We should all recite the name of the Buddha together, for the Buddha is the supreme savior from suffering and calamity.' The crowd wholeheartedly recited Namo Buddha (Namo Buddha, Homage to the Buddha). The fish, in a previous life, had upheld the five precepts and attained knowledge of past lives. Upon hearing the name of the Buddha, it repented and blamed itself. The fish then closed its mouth, and the lives of the people were saved. Mara's fan is like the Sumajjala fish sucking water, and heavy delusion is like the rushing water. Scattered good deeds done by body and speech cannot restrain it, just as it cannot be resisted by force. Only serene illumination and cessation-contemplation (samatha-vipassana, samatha-vipassana meditation) can penetrate it, just like wholeheartedly reciting the name of the Buddha.' Secondly, the general analogy is made with fire, as the text says. Below, Mara's activities briefly indicate the realms and places, although all three are generally listed, now only the origin of suffering (samudaya, the origin of suffering) is observed. Secondly, the method of governance is explained. First, it is explained that the methods of governance of the Mahayana and Hinayana (Mahayana and Hinayana, the Great Vehicle and the Small Vehicle) are different. Secondly, the four siddhantas (catuh-siddhanta, four kinds of accomplishments) are used to judge the Mahayana and Hinayana. The initial text first speaks of the Hinayana, and then the Mahayana.

明小中先略標列。次示闕文處所。將五門禪對治四分。唯闕治障道一故指在下文。即業境中六蔽及障不障等是也。對治等五具如助道記中。此但更加不轉一種。彼治六蔽此對四分。句數多少準說可知。今對治中雲十二者。此下文中十法成觀第七對治文中具釋也。不凈實觀如上第七助治攝法中說。亦如華首選擇長者。假想如下禪境中說。但彼發今修以此為異。余慈心等具如禪境。初病不轉而治轉者。如不凈境轉為親想。即指親想以之為凈。不應于親起欲想。故。即此不凈而生親想。名為慈觀。慈若轉為不凈觀者。即見父母膀脹爛壞親不應瞋。況令爛壞。癡中修因緣為治。癡若不破卻用邪慧思邊無邊。此獨頭癡心多沉沒。故用思惟以為對治。此邊無邊是六十二中未來四句。本是邪慧今翻成治。若用數息不能治散。應思出世無漏法相。緣于雜境散亂便息。四藥互轉為十二句。俱轉為轉亦名為對。準前可知。次明大乘非對等者。唯第一義如阿伽陀藥。此且一往奪小以明治相。未論具用諸教互治。及以對治治攝法等。在下修觀第七門中。今此且用第一義治。名為阿伽陀治。此大乘治具如上文隨自意中觀貪慾等。故下誡言。善取其意。若失意者。具如隨自意中師資之失。次云小乘中多用下。以四悉判治。大論云。余經多用三悉檀。

【現代漢語翻譯】現代漢語譯本首先簡要地列出要點，然後指出缺失的部分。即將五門禪（Five Gates of Dhyana）的對治方法分為四部分。唯獨缺少對治障礙道（obstructive path）的部分，因此在下文中指出，即業境（karma realm）中的六蔽（six obscurations）以及障礙與非障礙等。對治等五種方法，詳見《助道記》（Treatise on Aiding the Path）。這裡只是增加了一種『不轉』（non-transformation）的情況。彼處對治六蔽，此處對治四部分。句子的數量多少，可以根據說明來了解。現在對治中說到的『十二』，是指下文中的『十法成觀』（Ten Methods for Accomplishing Contemplation）的第七個對治方法中詳細解釋的。不凈實觀（Impurity as Reality Contemplation），如上面第七個助治攝法（Aiding and Governing Dharma）中所說。也像華首選擇長者（Chief-Selected Elder）。假想（imagination）如下面的禪境（Dhyana realm）中所說。但彼處是發起，此處是修習，以此為不同。其餘的慈心（loving-kindness）等，詳見禪境。最初，對於疾病，不轉而治轉，例如不凈境（impure realm）轉為親想（affectionate thought），即指親想以之為凈（pure）。不應該對親人產生慾望。因此，以這種不凈而生親想，名為慈觀（loving-kindness contemplation）。如果慈觀轉為不凈觀，即見到父母膀脹腐爛，親人不應該嗔恨，更何況是腐爛。對於愚癡，修習因緣（dependent origination）作為對治。如果愚癡不破除，卻用邪慧（wrong wisdom）思考邊無邊（finite and infinite）。這種獨頭癡心（single-pointed foolish mind）大多沉沒，所以用思惟（thinking）作為對治。這裡的邊無邊是六十二見（sixty-two views）中關於未來的四句。本來是邪慧，現在翻轉成對治。如果用數息（counting breaths）不能對治散亂，應該思惟出世無漏法相（transcendental undefiled dharma characteristics）。緣于雜境（mixed realms）的散亂便會停止。四種藥互相轉化成十二句，全部轉化也稱為對。參照前面可以知道。其次說明大乘非對等，只有第一義（ultimate truth）像阿伽陀藥（agada medicine）。這只是暫且否定小乘，以彰顯大乘的法相。還沒有討論全面運用各種教義互相治療，以及用對治來治療攝法等，在下面的修觀第七門中。現在這裡暫且用第一義來治療，稱為阿伽陀治。這種大乘的治療方法，詳見上文隨自意（according to one's own intention）中觀貪慾等。所以下文告誡說，要善於領會其中的意思。如果失去其中的意思，詳見隨自意中師資（teacher and disciple）的過失。其次說小乘中多用，用四悉檀（four kinds of understanding）來判斷治療。《大智度論》（Mahaprajnaparamita-sastra）說，其餘的經典大多用三悉檀（three kinds of understanding）。

【English Translation】 English version First, briefly list the main points, then indicate the missing sections. This will divide the counteractive methods of the Five Gates of Dhyana into four parts. Only the part about counteracting the obstructive path is missing, so it is pointed out in the following text, namely the six obscurations in the karma realm, as well as obstruction and non-obstruction, etc. The five methods of counteraction, etc., are detailed in the 'Treatise on Aiding the Path'. Here, only one more situation of 'non-transformation' is added. There, the six obscurations are counteracted; here, the four parts are counteracted. The number of sentences can be understood according to the explanation. Now, when the counteraction mentions 'twelve', it refers to the detailed explanation in the seventh counteractive method of the 'Ten Methods for Accomplishing Contemplation' in the following text. Impurity as Reality Contemplation, as mentioned in the seventh Aiding and Governing Dharma above. It is also like Chief-Selected Elder. Imagination is as described in the Dhyana realm below. But there, it is initiation; here, it is practice, which is the difference. The rest, such as loving-kindness, etc., are detailed in the Dhyana realm. Initially, for illness, instead of non-transformation, the treatment transforms, such as the impure realm transforming into affectionate thought, which refers to affectionate thought being considered pure. One should not have desires for relatives. Therefore, generating affectionate thought from this impurity is called loving-kindness contemplation. If loving-kindness contemplation transforms into impurity contemplation, that is, seeing parents swollen and decaying, relatives should not be angry, let alone decaying. For ignorance, practice dependent origination as a counteraction. If ignorance is not eliminated, but wrong wisdom is used to contemplate the finite and infinite. This single-pointed foolish mind mostly sinks, so thinking is used as a counteraction. The finite and infinite here are the four sentences about the future in the sixty-two views. Originally wrong wisdom, now reversed into a counteraction. If counting breaths cannot counteract distraction, one should contemplate the transcendental undefiled dharma characteristics. Distraction arising from mixed realms will then cease. The four medicines transform into twelve sentences, and complete transformation is also called counteraction. Refer to the previous to understand. Next, explain that the Mahayana is non-counteractive, etc. Only the ultimate truth is like agada medicine. This is only temporarily negating the Hinayana to highlight the dharma characteristics of the Mahayana. There has been no discussion of fully utilizing various teachings to treat each other, as well as using counteraction to treat governing dharma, etc., in the seventh gate of cultivation and contemplation below. Now, here, we temporarily use the ultimate truth to treat, called agada treatment. This Mahayana treatment method is detailed in the above text, contemplating greed, etc., according to one's own intention. Therefore, the following text warns to be good at grasping the meaning. If you lose the meaning, see the faults of teacher and disciple in following one's own intention. Next, it says that the Hinayana mostly uses, using the four kinds of understanding to judge the treatment. The Mahaprajnaparamita-sastra says that the other sutras mostly use the three kinds of understanding.

即指三藏經名之為余若通論者。大小俱四。今舍通從別故且依論。前陰入中意亦如是。雖復通具但在通圓。藏別必無用第一義而為治也。空無生中等者。正宗無生第一義相。如夢中救火能所俱無。次修止觀者。從此已下訖菩薩境。觀法同前。但對境有殊隨病別說。今先正明十觀。次會異名。先十法者。先思議境中。畜以無慚為本。故使亡于禮度。禮度在人。故失禮度名失人種。亦慳他家者。非但己境不欲人侵。亦不欲人侵他欲境。鬼以慳貪為本。復以諂故慳他。鴆陷者。陷他如鴆故也。郭注山海經及廣雅云。其鳥身有毒。大如鶚紫綠色。頸長嘴赤。長七八寸而食蛇。雄名運日雌名陰諧。以其尾歷食食則殺人。故以言之。婚者昏也。昏時行禮故曰婚也。爾雅云。婿名為姻婦名為婚。娉者娶也。周禮曰。眾來曰頫寡來曰娉。頫字(土調切)娉者。謂執玉帛而趣問也。撙節者。有禮儀也。禮云。君子恭敬撙節。鄙人慾粗者。如難陀等。又觀欲心訶棄等者。棄如棄蓋中。呵如呵欲中。以呵棄故發得初禪。雖勝難陀尚未出色。又若觀欲是蔽而行於舍。乃至癡者。略舉六中初后二蔽。次不思議中。先正釋。次銷諸經意以釋成妙境。初正釋中先引經立境。次釋。釋中初略明進不。次引凈名不斷等釋不隨等。次引不住等釋不斷等。初文

【現代漢語翻譯】現代漢語譯本這裡所說的『三藏經』，如果從通論的角度來說，大小乘都各有四藏。現在捨棄通論而採用別論，所以暫且依據論藏來解釋。前陰、入中等情況也是如此。雖然通論包含了別論，但在通論中更加圓融。藏別一定不會用第一義諦來作為對治的方法。『空、無生、中』等，正是宗門所說的無生第一義相，就像在夢中救火一樣，能救的與被救的都不存在。接下來修習止觀，從這裡開始到菩薩境界結束，觀法與之前相同，只是所觀的對象不同，要根據不同的病癥來分別施治。現在先明確說明十種觀法，然後會合不同的名稱。先說十法，首先在思議境中，以無慚愧心為根本，所以會喪失禮儀法度。禮儀法度是人所具有的，所以喪失禮儀法度就叫做失去人種。『也慳他家者』，不僅僅是自己的領域不希望別人侵犯，也不希望別人侵犯他人的慾望領域。鬼以慳貪為根本，又因為諂媚的緣故而慳吝他人。『鴆陷者』，像用鴆鳥來陷害他人一樣。郭璞在註釋《山海經》和《廣雅》時說，這種鳥的身體有毒，像鶚一樣大，顏色是紫綠色，脖子很長，嘴是紅色的，長七八寸，以蛇為食。雄鳥名叫『運日』，雌鳥名叫『陰諧』，用尾巴來歷食，吃了就會殺人，所以用它來比喻言語的毒害。『婚者昏也』，在黃昏時舉行婚禮，所以叫做婚。爾雅說，婿叫做姻，婦叫做婚。『娉者娶也』，周禮說，眾人來求叫做頫，少數人來求叫做娉。頫字（音土調切）。娉，是指拿著玉帛去求婚。『撙節者』，是有禮儀法度。禮記說，君子恭敬而有禮儀法度。『鄙人慾粗者』，比如難陀等人。『又觀欲心訶棄等者』，棄，就像棄蓋中一樣。呵，就像呵欲中一樣。因為呵斥和捨棄的緣故，而能夠發起初禪。雖然勝過難陀，但還沒有出色。『又若觀欲是蔽而行於舍，乃至癡者』，這裡簡略地舉出六蔽中的最初和最後兩種。接下來是不思議境，先正確地解釋，然後用諸經的意義來解釋，從而成就妙境。最初的正確解釋中，先引用經文來建立境界，然後進行解釋。解釋中，先簡略地說明進與不進，然後引用《維摩詰經》的『不斷』等來解釋不隨等，再引用『不住』等來解釋不斷等。最初的經文

【English Translation】 English version The term 'Tripitaka' (Three Baskets) (three collections of Buddhist scriptures), if discussed in general terms, would have four divisions in both Mahayana (Great Vehicle) and Hinayana (Small Vehicle) (two major branches of Buddhism). Now, abandoning the general discussion and adopting the specific one, we will temporarily rely on the Abhidhamma Pitaka (Basket of Higher Knowledge) (collection of philosophical and psychological teachings). The same applies to the 'previous existence', 'entering the womb', and other similar situations. Although the general discussion encompasses the specific, it is more comprehensive in its scope. The specific divisions of the Tripitaka would certainly not use the 'first principle' (ultimate truth) as a means of treatment. 'Emptiness, non-origination, the Middle Way' and so on, are precisely the 'non-origination first principle' (ultimate truth of non-arising) as taught by the Zen school, like rescuing someone from a fire in a dream, where both the rescuer and the rescued are non-existent. Next, the practice of 'shamatha-vipassana' (calm abiding and insight meditation) (two core practices in Buddhism), from here until the realm of the Bodhisattva (enlightenment being), the method of contemplation is the same as before, but the objects of contemplation are different, and treatments are prescribed according to different ailments. Now, we will first clearly explain the ten contemplations, and then reconcile the different names. First, the ten dharmas (teachings or principles), initially in the realm of conceptual thought, with 'shamelessness' as the root, one loses propriety and decorum. Propriety and decorum reside in people, so losing propriety and decorum is called losing one's humanity. 'Also stingy towards others' (referring to a negative quality), not only does one not want others to encroach on one's own territory, but one also does not want others to encroach on the territory of others' desires. Ghosts have stinginess as their root, and are also stingy towards others because of flattery. 'Poisonous trap' (referring to a harmful action), trapping others like using the 'zhen' bird (a mythical poisonous bird) (poisonous bird) to harm them. Guo Pu, in his commentary on the 'Classic of Mountains and Seas' and the 'Guang Ya', says that this bird's body is poisonous, as large as an osprey, with a purple-green color, a long neck, and a red beak, seven or eight inches long, and eats snakes. The male bird is called 'Yun Ri' (Sun Carrier), and the female bird is called 'Yin Xie' (Yin Harmony), using its tail to feed, and eating it will kill people, so it is used to describe the harm of words. 'Marriage is darkness' (referring to the etymology of the word), the wedding ceremony is held at dusk, so it is called marriage. The Erya says that the groom is called 'yin' (marriage relationship), and the bride is called 'hun' (marriage). 'Pin is to marry' (referring to the act of taking a wife), the Zhou Li says that many people come to ask for marriage is called 'fu', and a few people come to ask for marriage is called 'pin'. The word 'fu' (pronounced tu diao qie). 'Pin' refers to holding jade and silk to ask for marriage. 'Frugality' (referring to moderation), is having etiquette and decorum. The Book of Rites says that a gentleman is respectful and frugal. 'Vulgar people desire coarseness' (referring to those lacking refinement), such as Nanda (Buddha's half brother) and others. 'Also contemplate the mind of desire, scolding and abandoning, etc.' (referring to practices to overcome desire), abandoning, like in 'abandoning the lid'. Scolding, like in 'scolding desire'. Because of scolding and abandoning, one can develop the first dhyana (state of meditative absorption). Although superior to Nanda, it is not yet outstanding. 'Also, if contemplating desire is a cover and practicing abandonment, even to delusion' (referring to the obscurations caused by desire), here, the first and last two of the six covers are briefly mentioned. Next is the 'inconceivable realm' (a state beyond ordinary comprehension), first correctly explain it, and then use the meaning of the sutras to explain it, thereby achieving the wonderful realm. In the initial correct explanation, first quote the sutras to establish the realm, and then explain it. In the explanation, first briefly explain advancing and not advancing, then quote the Vimalakirti Sutra's 'non-cessation' etc. to explain non-following etc., and then quote 'non-abiding' etc. to explain non-cessation etc. The initial sutra text

正以凈名轉釋無行者。不斷癡故起於三明。癡即無明無明即明。不同二乘斷于無明起小三明。不斷愛故起八解脫。愛是繫縛繫縛即脫。不同二乘斷貪愛已起小八脫。于明於脫諸法具足。是故不同凡夫二乘。及教道中諸教菩薩。次引不住等釋不斷等者。先列句。次所以者何下釋。初釋經意開為四句。次從今言下。開為八句。初四句者。初釋經斥過。彼經本立不思議意。正為菩薩兼斥偏邪。今欲明不思議境。亦先斥偏邪。次立妙境。故判凡小住于第一第二句失。次從不斷煩惱下斥于邪偽。即是住于第三第四句失。初凡夫下斥凡夫中雲很戾等者。很者諍訟也。亦戾也。戾者曲也。如犬出戶而身曲。此悷字悲吟也。非今意。馴者。字林雲。性行調馴。馴字(余輪切)亦旬音。二乘下次斥小。阿羅漢者下重辯小失。三界惑盡無惑可調。此釋不調意也。不同大乘不生不生名為不調。以用拙智分斷通惑。通惑盡處分明不調。此之不調正名為調。從焦種去更斥小失。故凈名云。如焦谷芽。亦如迦葉見諸菩薩不思議事。乃自鄙云。我等於此已如敗種。菩薩下舉勝況劣以辯于得。初雙立。次雙釋。釋中先釋有勇中。云如華在泥等者。經云。高原陸地不生蓮華。卑濕淤泥乃生此華。故知涅槃高原不生菩薩大悲之華。生死泥中乃有菩薩利他勝用

【現代漢語翻譯】現代漢語譯本正在用《維摩經》（Vimalakīrti Nirdeśa Sūtra）的凈名（Vimalakīrti，維摩詰）來解釋『無行』的道理：因為沒有斷除愚癡（moha），所以生起三明（tisro vidyāḥ，宿命明、天眼明、漏盡明）。愚癡即是無明（avidyā），無明即是明。這不同於二乘（śrāvakayāna and pratyekabuddhayāna，聲聞乘和緣覺乘）斷除無明而生起的小三明。因為沒有斷除愛（rāga），所以生起八解脫（aṣṭa vimokṣāḥ，內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想解脫）。愛就是繫縛（bandhana），繫縛就是解脫。這不同於二乘斷除貪愛之後生起的小八解脫。對於明和解脫，一切諸法都具足。因此，不同於凡夫、二乘，以及教道中的諸教菩薩。接下來引用『不住』等來解釋『不斷』等。先列出句子，然後從『所以者何』（sa hetu）開始解釋。首先解釋經文的意義，分為四句。然後從『今言下』開始，分為八句。最初的四句，首先解釋經文，斥責過失。這部經本來立足於不可思議的意義，正是爲了菩薩，兼帶斥責偏頗和邪見。現在想要闡明不可思議的境界，也先斥責偏頗和邪見，然後樹立妙境。所以判斷凡夫和小乘安住在第一句和第二句的過失中。然後從『不斷煩惱下』斥責邪偽，就是安住在第三句和第四句的過失中。最初的『凡夫下』斥責凡夫，其中說到『云很戾等者』，『很』就是爭訟，也同於『戾』。『戾』就是曲，就像狗出戶而身體彎曲。這裡的『悷』字是悲吟的意思，不是現在的意思。『馴』，字林中說，性情調順。『馴』字（余輪切）也讀作旬音。『二乘下』斥責小乘。『阿羅漢者下』再次辨明小乘的過失。三界的迷惑已經斷盡，沒有迷惑可以調伏。這是解釋『不調』的意義。不同於大乘的不生不滅，稱為不調。因為用拙劣的智慧分斷通惑（sarvakleśāḥ），通惑斷盡之處分明是不調。這種不調正名為調。從『焦種去』進一步斥責小乘的過失。所以《維摩經》說，『如焦谷芽』，也像迦葉（Kāśyapa，飲光）看見諸菩薩不可思議的事，就自慚形穢地說，『我等於此已如敗種』。『菩薩下』舉出殊勝的情況來顯示低劣，以此來辨明所得。先是雙重樹立，然後是雙重解釋。解釋中先解釋『有勇』，說到『云如華在泥等者』，經中說，『高原陸地不生蓮華，卑濕淤泥乃生此華』。所以知道涅槃（nirvāṇa）的高原不生菩薩大悲之華，生死泥中才有菩薩利他殊勝的作用。

【English Translation】 English version Now, using Vimalakīrti (Vimalakīrti, meaning 'Pure Name' or 'Stainless Fame' in Sanskrit) from the Vimalakīrti Nirdeśa Sūtra to explain the principle of 'no practice': Because of not cutting off ignorance (moha), the three kinds of knowledge (tisro vidyāḥ, knowledge of previous lives, divine eye, and extinction of outflows) arise. Ignorance is none other than delusion (avidyā), and delusion is none other than knowledge. This is different from the Two Vehicles (śrāvakayāna and pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle) who cut off ignorance and give rise to the lesser three kinds of knowledge. Because of not cutting off attachment (rāga), the eight liberations (aṣṭa vimokṣāḥ, the eight stages of liberation) arise. Attachment is bondage (bandhana), and bondage is liberation. This is different from the Two Vehicles who, after cutting off craving, give rise to the lesser eight liberations. With regard to knowledge and liberation, all dharmas are complete. Therefore, it is different from ordinary people, the Two Vehicles, and the bodhisattvas in the teaching path. Next, quoting 'non-abiding' etc. to explain 'non-severance' etc. First, list the sentences, and then explain from 'What is the reason?' (sa hetu). First, explain the meaning of the sutra, dividing it into four sentences. Then, starting from 'Now speaking below,' divide it into eight sentences. The initial four sentences first explain the sutra, criticizing faults. This sutra originally stood on the meaning of inconceivable, precisely for bodhisattvas, while also criticizing bias and heresy. Now, wanting to clarify the inconceivable realm, first criticize bias and heresy, and then establish the wonderful realm. Therefore, it is judged that ordinary people and the Small Vehicle dwell in the faults of the first and second sentences. Then, from 'Non-severance of afflictions below,' criticize heresy, which is dwelling in the faults of the third and fourth sentences. The initial 'Ordinary people below' criticizes ordinary people, among which it says 'cloud very rebellious etc.,' 'very' is litigation, also the same as 'rebellious.' 'Rebellious' is crooked, like a dog leaving the door with its body bent. The word 'rebellious' here means lamenting, not the current meaning. 'Tame,' the character dictionary says, temperament is tame. The word 'tame' (yu lun qie) is also pronounced xun. 'Two Vehicles below' criticizes the Small Vehicle. 'Arhats below' again clarifies the faults of the Small Vehicle. The delusions of the three realms have been exhausted, and there are no delusions to tame. This is the explanation of the meaning of 'untamed.' Different from the non-arising and non-ceasing of the Great Vehicle, it is called untamed. Because of using clumsy wisdom to divide and sever the pervasive delusions (sarvakleśāḥ), the place where pervasive delusions are exhausted is clearly untamed. This kind of untamed is precisely called tamed. From 'scorched seed going,' further criticize the faults of the Small Vehicle. Therefore, the Vimalakīrti Sutra says, 'like a scorched grain sprout,' also like Kāśyapa (Kāśyapa, meaning 'drinking light') seeing the inconceivable deeds of the bodhisattvas, he felt ashamed and said, 'We are already like rotten seeds here.' 'Bodhisattvas below' cite superior situations to show inferiority, in order to clarify what is attained. First, double establishment, then double explanation. In the explanation, first explain 'having courage,' saying 'cloud like a flower in the mud etc.,' the sutra says, 'lotus flowers do not grow on high plains, but grow in low, wet mud.' Therefore, know that the plateau of nirvāṇa (nirvāṇa) does not produce the flower of great compassion of bodhisattvas, but the mud of birth and death has the superior function of bodhisattvas benefiting others.

。雖在生死而生死不染。醫譬大同。又華譬菩薩身輪。醫譬菩薩意輪。亦可俱譬菩薩三輪。故大論云。佛如大醫王。經教如藥方。僧如看病人。故知至佛方名大醫。又云。菩薩化生雖見眾生種種煩惱不肯受化。反瞋菩薩。菩薩爾時猶如大醫治人鬼病。病者反罵醫于爾時不責病者同其瞋恚。即知其人為鬼所使。菩薩亦爾。知諸眾生為煩惱鬼之所驅使。次釋不味中。云如鳥飛空等者。菩薩摩訶薩斷惑入空而不住空。必應出假利益眾生。初淤泥喻喻苦不能污。次療病喻喻集不能染。后鳥飛喻喻不著滅道。文中雖對出假菩薩。正意為成不思議境。即成出假不思議用。故以菩薩異於二邊。正顯真常中道妙境。前引凈名。初文既云不斷癡愛起于明脫。當知此文須約無作以明菩薩真應自在。不斷煩惱下斥邪偽也。初正斥不住第三第四句失。于中初正辯第三第四句失。次重辯第四句失。初辯第三第四句者。先標出所迷句相。次以結前兼生后失。次今末代癡人下斥失。言刻核太過者。大經第十云。善男子。譬如有人食庵羅果吐核置地。而復念言。是核甘味。即便還取破而嘗之。其味甚苦。心生悔恨恐失果種。即便收拾種之於地。勤加修治以酥油乳酪。隨時溉灌寧可生不。不也世尊。假使天降無上甘露猶亦不生。不生者名一闡提。嘗者試味

【現代漢語翻譯】現代漢語譯本雖身處生死輪迴，卻不受生死的污染。醫生的比喻可以對應大同（指佛性）。又，華（花）可以比喻菩薩的身輪（Sambhoga-kaya-chakra），醫生可以比喻菩薩的意輪（Citta-chakra）。也可以都比喻菩薩的三輪（身、語、意）。所以《大智度論》說：『佛如大醫王，經教如藥方，僧如看病人。』由此可知，只有成佛才能稱為大醫。又說：『菩薩化生，雖然見到眾生種種煩惱，卻不肯受其影響，反而嗔恨菩薩。菩薩此時猶如大醫，治療人的鬼病，病人反而罵醫生。此時醫生不責怪病人，也不與其一同嗔恚，就知道這個人是被鬼所控制。菩薩也是如此，知道眾生是被煩惱鬼所驅使。』接下來解釋『不味』，說『如鳥飛空』等，菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）斷除迷惑，進入空性，卻不住于空性，必定應出假（方便）利益眾生。最初的淤泥比喻，比喻苦不能污染；其次的療病比喻，比喻集（煩惱的集合）不能沾染；最後的鳥飛比喻，比喻不執著于滅道（涅槃之道）。文中雖然針對出假菩薩，但真正的意思是成就不可思議的境界，即成就出假不可思議的作用。所以用菩薩不同於二邊（有和無），正是爲了彰顯真常中道（永恒不變的中道）的微妙境界。前面引用《維摩詰經》，最初的文句既然說『不斷癡愛，起于明脫』，應當知道此文需要用無作（無為）來闡明菩薩的真應自在（真實和應化的自在）。『不斷煩惱』以下是斥責邪偽。最初是直接斥責不住，第三、第四句的過失。其中，先是辯論第三、第四句的過失，先標出所迷惑的句相，其次用總結前文兼生後文的方式指出過失。接下來『今末代癡人』以下是斥責過失。說『刻核太過』，《大般涅槃經》第十卷說：『善男子，譬如有人食庵羅果（Amra，一種水果）吐核置地，而復念言，是核甘味，即便還取破而嘗之，其味甚苦，心生悔恨恐失果種，即便收拾種之於地，勤加修治以酥油乳酪，隨時溉灌寧可生不？』『不也世尊。假使天降無上甘露猶亦不生。』不生者名一闡提（Icchantika，斷善根的人）。嘗者，試味。

【English Translation】 English version Although dwelling in Samsara (生死, cycle of birth and death), one is not tainted by it. The analogy of a doctor can be likened to the Great Sameness (大同, referring to Buddha-nature). Furthermore, a flower (華) can represent the Sambhoga-kaya-chakra (身輪, the enjoyment body wheel) of a Bodhisattva (菩薩, enlightened being), and a doctor can represent the Citta-chakra (意輪, the mind wheel) of a Bodhisattva. Both can also represent the three wheels (身、語、意, body, speech, and mind) of a Bodhisattva. Therefore, the Maha Prajna Paramita Sutra (大智度論) says: 'The Buddha is like a great physician king, the teachings are like prescriptions, and the Sangha (僧, monastic community) are like those who care for the sick.' From this, we know that only upon attaining Buddhahood can one be called a great physician. It is also said: 'When a Bodhisattva is born into the world, although seeing the various afflictions of sentient beings, they are unwilling to be influenced by them, and instead become angry with the Bodhisattva. At this time, the Bodhisattva is like a great doctor treating people with demonic illnesses, and the patients instead scold the doctor. At this time, the doctor does not blame the patients, nor does he share their anger, knowing that these people are controlled by demons. The Bodhisattva is also like this, knowing that sentient beings are driven by the demons of afflictions.' Next, explaining 'not tasting,' it says 'like a bird flying in the sky,' etc. A Bodhisattva-Mahasattva (菩薩摩訶薩, great Bodhisattva) cuts off delusion, enters emptiness, but does not dwell in emptiness, and must emerge from the provisional (方便, expedient means) to benefit sentient beings. The initial analogy of mud illustrates that suffering cannot defile; the subsequent analogy of treating illness illustrates that the accumulation (集, the aggregation of afflictions) cannot taint; the final analogy of a bird flying illustrates that one does not cling to cessation and the path (涅槃之道, the path to Nirvana). Although the text addresses the Bodhisattva who emerges from the provisional, the true intention is to accomplish an inconceivable state, which is to accomplish the inconceivable function of emerging from the provisional. Therefore, by using the Bodhisattva's difference from the two extremes (有和無, existence and non-existence), the subtle state of True Permanence and the Middle Way (永恒不變的中道) is precisely revealed. The previous quotation from the Vimalakirti Sutra (維摩詰經), since the initial sentence says 'without cutting off ignorance and love, arising from enlightenment and liberation,' it should be known that this text needs to use non-action (無為) to clarify the Bodhisattva's true and responsive freedom (真實和應化的自在). 'Without cutting off afflictions' below is a rebuke of heresy. Initially, there is a direct rebuke of not dwelling, the faults of the third and fourth lines. Among them, first, the faults of the third and fourth lines are debated, first marking out the appearance of the deluded lines, and then using the method of summarizing the previous text and generating the subsequent text to point out the faults. Next, 'now, in the foolish people of the final age' below is a rebuke of faults. Saying 'excessively critical,' the Nirvana Sutra (大般涅槃經) tenth volume says: 'Good man, it is like a person who eats an Amra fruit (庵羅果, a type of fruit), spits out the pit and places it on the ground, and then thinks, this pit has a sweet taste, and then takes it back, breaks it open and tastes it, its taste is very bitter, and feeling regret, fearing the loss of the fruit seed, then collects it and plants it in the ground, diligently cultivating it with ghee, oil, and milk, irrigating it at any time, can it grow?' 'No, World Honored One. Even if the heavens send down unsurpassed nectar, it still will not grow.' One who does not grow is called an Icchantika (一闡提, one who has severed their roots of goodness). Tasting is testing the flavor.

也。末代癡人亦復如是。聞不斷等以為雙非。謂此雙非不礙雙住。以為無礙。便背二邊行於無礙。背調伏法如失甘味。背不調伏如失果種。菩薩不爾。得明脫故。故曰雙非。雙照二邊化益無窮。故曰雙住。故知癡人但背如來伏惑方便。名不住調。縱于生死不住觀察。名不住不調。故知此人二種俱失。失第四句謂不礙於調不調也。聞于雙非謂不礙雙住。廣行非法而為雙住。故知即是失第三句。此是下以譬結失。斥前無礙惡空。啖鹽太過者。鹽者。此土齊靈公臣煮海為鹽。彼方久有。言不識者應是有鹽之始。或是假設為譬。故大論十八云。如田舍人初不識鹽。見人種種菜肉之中而皆著鹽。問他人言。何故爾耶。答曰。此鹽能令諸味皆美。是人便念。鹽既能令諸味皆美自味必多。便空器滿口食之。咸苦傷口。而怪他言。汝何故言鹽能作美。他言。癡人。此當籌量多少。和之令美。云何全食。無智之人聞空解脫門。不行諸功德但欲得空。是為邪見斷諸善根。若解空三昧則知諸義不相違背。能知是事即般若力。若得般若入一切法皆不邪見。又論九十九云。譬如有人食醬太過。譬不行五度但行般若。有欲著故但生邪見。不能增進一切善法。應以五度和合功德。具足義味方名無礙。今文失於雙非等意。義亦同之。當知失意之人行於無

【現代漢語翻譯】現代漢語譯本也。末世愚癡之人也是這樣。聽到『不斷』等等，就以為是『雙非』（既非有也非無）。說這『雙非』不妨礙『雙住』（住于有和無），以為沒有妨礙，便背離二邊而行於無礙。背離調伏之法，就像失去了甘甜的滋味；背離不調伏之法，就像失去了果實的種子。菩薩不是這樣，因為得到了明智的解脫。所以說『雙非』，是同時照見二邊，化度利益無窮，所以說『雙住』。由此可知，愚癡之人只是背離了如來調伏惑業的方便，叫做不住于調伏；縱容生死，不住于觀察，叫做不住于不調伏。所以知道這種人兩種都失去了。失去第四句，就是說不妨礙調伏和不調伏。聽到『雙非』，就說不妨礙『雙住』，廣泛地行非法之事而作為『雙住』。所以知道這就是失去了第三句。這是下面用比喻來總結過失，斥責前面所說的無礙惡空。『吃鹽過多』的比喻，鹽，是說春秋時期齊靈公的臣子煮海為鹽。那個地方很久以前就有了。說不認識鹽的人，應該是剛開始有鹽的時候，或者是假設的比喻。所以《大智度論》第十八卷說：『比如鄉下人不認識鹽，看見人們在各種菜肉中都放鹽，就問別人說：『為什麼這樣？』回答說：『這鹽能使各種味道都變得鮮美。』這人就想：『鹽既然能使各種味道都變得鮮美，那它自身的味道一定更好。』便空著器皿，滿口地吃鹽，咸苦得傷了口，卻責怪別人說：『你為什麼說鹽能使味道鮮美？』別人說：『愚癡的人啊，這應當衡量多少，調和在一起才能鮮美，怎麼能全部吃掉呢？』沒有智慧的人，聽到空解脫門，不行各種功德，只想得到空，這是邪見，斷絕各種善根。如果理解空三昧，就知道各種義理並不互相違背，能知道這件事就是般若的力量。如果得到般若，進入一切法都不會有邪見。』又《大智度論》第九十九卷說：『比如有人吃醬過多，比喻不行五度（佈施、持戒、忍辱、精進、禪定）而只行般若。因為有貪著，所以只產生邪見，不能增進一切善法。應當用五度和合功德，具足義理滋味，才叫做無礙。』現在本文失去了『雙非』等等的意義，義理也與此相同。應當知道失去意義的人，行於無……』

【English Translation】 English version Also, the foolish people of the degenerate age are like this. Upon hearing 'non-cessation' (不斷) etc., they take it to mean 'dual negation' (雙非) (neither existence nor non-existence). They say that this 'dual negation' does not hinder 'dual abiding' (雙住) (abiding in both existence and non-existence), thinking it is without hindrance, and thus turn their backs on the two extremes and proceed into non-hindrance. Turning away from the Dharma of taming (調伏) is like losing a sweet taste; turning away from the untamed (不調伏) is like losing the seed of a fruit. Bodhisattvas are not like this, because they have attained enlightened liberation. Therefore, it is said 'dual negation' because they simultaneously illuminate both extremes, transforming and benefiting limitlessly, hence it is said 'dual abiding'. Thus, it is known that foolish people merely turn their backs on the Tathagata's expedient means of subduing afflictions, which is called not abiding in taming; indulging in birth and death, not abiding in observation, which is called not abiding in the untamed. Therefore, it is known that such people lose both. Losing the fourth statement means not hindering taming and untamed. Hearing of 'dual negation', they say it does not hinder 'dual abiding', widely engaging in unlawful actions as 'dual abiding'. Therefore, it is known that this is losing the third statement. This is below using a metaphor to conclude the fault, rebuking the aforementioned unhindered evil emptiness. The metaphor of 'eating too much salt' (啖鹽太過): salt, refers to when the minister of Duke Ling of Qi (齊靈公) in this land boiled the sea to make salt. That place had it long ago. Saying that people don't recognize salt should be when salt first appeared, or it is a hypothetical metaphor. Therefore, the eighteenth volume of the Mahaprajnaparamita Shastra (大智度論) says: 'For example, a villager does not recognize salt, seeing people putting salt in various dishes and meats, he asks others: 'Why is this?' The answer is: 'This salt can make all flavors delicious.' This person then thinks: 'Since salt can make all flavors delicious, its own flavor must be even better.' He then empties a container and eats a mouthful of salt, which is salty and bitter, hurting his mouth, and he blames others, saying: 'Why did you say salt can make flavors delicious?' Others say: 'Foolish person, this should be measured in small amounts and mixed together to make it delicious, how can you eat it all?' A person without wisdom, hearing the door of emptiness liberation, does not practice various merits, only wanting to attain emptiness, this is wrong view, cutting off all good roots. If one understands the samadhi of emptiness, then one knows that various meanings do not contradict each other, being able to know this matter is the power of prajna (般若). If one attains prajna, entering all dharmas, one will not have wrong views.' Also, the ninety-ninth volume of the Mahaprajnaparamita Shastra says: 'For example, someone eats too much sauce, a metaphor for not practicing the five paramitas (佈施, 持戒, 忍辱, 精進, 禪定) (giving, morality, patience, effort, meditation) but only practicing prajna. Because of attachment, only wrong views arise, unable to increase all good dharmas. One should use the five paramitas to combine merits, fully possessing the flavor of meaning, then it is called unhindered.' Now this text loses the meaning of 'dual negation' etc., the meaning is also the same as this. One should know that a person who loses the meaning proceeds into non-...

礙。非但失於諸法中味。亦乃傷于常住之口。如貪鹽醬失味殞身。經云下引證也。初引無行證乖法之失。次引大經以非修往驗。此人下總斥。復有行人下重辯第四句人。同第二句失。不住調與不調望求中道。雖求中道此但成住于第二句故。是故名失。次北方下結北方雙具三四句失。文中雖結成住第一第二句失。此失本從第三第四句生。又初學中觀下結失之相。初結雙住即成失者。一切經論不云初心斷于貪慾。又云修中非圓非漸。是故相違。況復爾後恣行無礙。周家下引事為驗。如前隨自意中引宇文邕等。皆第四句失。亦是住不調及住調者。是住雙住及雙住失。初學中觀斷于貪慾似住于調。住調無益放心入惡。名住不調。是人執中以為不住調與不調。后復縱心成住不調。並前乃成住于調不調失。何關不住等者。正斥雙非之失。是名大礙等者。斥前住第三第四句無礙之失。此並失於凈名無行經意。如是下總結前文四句。覆成住第二句失故云不調。是故皆失不思議意。從今言下廣開八句攝一切法成不思議。先列兩四句。何以故下釋也。先釋不住四句。初之二句可解。次第三句云即中故不住兩亦者。兩亦即是中道雙照。雙非即是中道雙遮。以雙照故不住雙非。以雙非故不住雙照。總而言之。只是非一二三而一二三。次雖不住下

【現代漢語翻譯】現代漢語譯本妨礙。不僅失去了諸法中的真味，也傷害了常住的口舌（指佛法）。如同貪戀鹽醬而失去味覺甚至喪命。《經》云，下面引經文來證明。首先引用《無行經》證明違背佛法的過失，其次引用《大經》證明不通過修行無法驗證。『此人』下面是總體的斥責。『復有行人』下面是再次辨析第四句（非有非無）的人，與第二句（有）的過失相同。『不住調與不調望求中道』，雖然尋求中道，但這只是停留在第二句（有）的緣故，所以叫做過失。其次『北方』下面總結北方兼具第三句（無）和第四句（非有非無）的過失。文中雖然總結為停留在第一句（有）和第二句（有）的過失，但這個過失本來是從第三句（無）和第四句（非有非無）產生的。又『初學中觀』下面總結過失的相狀。首先總結雙重停滯就成為過失，一切經論沒有說初學者要斷除貪慾，又說修行中道不是圓頓也不是漸修，所以是互相違背的。更何況之後放縱行為沒有阻礙。『周家』下面引用事例來驗證，如同前面『隨自意』中引用宇文邕等，都是第四句（非有非無）的過失，也是停留在不調和停留在調的人，是停留在雙重停滯以及雙重停滯的過失。『初學中觀斷于貪慾』，好像是停留在調，停留在調沒有益處，放心進入惡道，叫做停留在不調。這個人執著于中道，認為是不停留在調與不調，後來又放縱內心成為停留在不調，連同之前就成為停留在調與不調的過失。『何關不住等者』，正是斥責雙重否定的過失。『是名大礙等者』，斥責前面停留在第三句（無）和第四句（非有非無）沒有阻礙的過失。這些都違背了《凈名無行經》的意旨。『如是』下面總結前文四句，又成為停留在第二句（有）的過失，所以說不調。『是故皆失不思議意』。『從今言下』廣泛開示八句，攝取一切法成為不可思議。先列出兩個四句。『何以故下』解釋原因。先解釋不停留的四句。最初的兩句可以理解，其次第三句說『即中故不住兩亦者』，『兩亦』就是中道雙重觀照，雙重否定就是中道雙重遮止。因為雙重觀照所以不停留在雙重否定，因為雙重否定所以不停留在雙重觀照。總而言之，只是非一二三而一二三。其次『雖不住下』

【English Translation】 English version Obstruction. It not only loses the flavor of all dharmas (phenomena), but also harms the mouth of the permanent (i.e., the Dharma). It is like being addicted to salt and soy sauce, losing taste and even one's life. The Sutra says, and the following quotes are used as evidence. First, the Wu Xing Jing (Sutra of No-Action) is cited to prove the fault of deviating from the Dharma; second, the Great Sutra is cited to show that verification cannot be achieved without cultivation. 'This person' below is a general rebuke. 'Furthermore, there are practitioners' below is a re-examination of the person in the fourth phrase (neither existence nor non-existence), which is the same as the fault in the second phrase (existence). 'Not dwelling in harmony or disharmony, hoping to seek the Middle Way,' although seeking the Middle Way, this only amounts to dwelling in the second phrase (existence), hence it is called a fault. Next, 'the North' below concludes that the North possesses both the faults of the third (non-existence) and fourth phrases (neither existence nor non-existence). Although the text concludes that it is dwelling in the faults of the first (existence) and second phrases (existence), this fault originally arises from the third (non-existence) and fourth phrases (neither existence nor non-existence). Furthermore, 'initially learning Madhyamaka' below concludes the appearance of the fault. First, it concludes that dual dwelling becomes a fault, as all sutras and treatises do not say that beginners should cut off greed and desire, and it also says that cultivating the Middle Way is neither sudden nor gradual, so they contradict each other. Moreover, later indulging in actions without hindrance. 'The Zhou family' below cites events as verification, just like the previous citation of Yuwen Yong (Emperor Wu of Northern Zhou) and others in 'following one's own will,' all of which are faults of the fourth phrase (neither existence nor non-existence), and are also those who dwell in disharmony and those who dwell in harmony. It is dwelling in dual dwelling and the fault of dual dwelling. 'Initially learning Madhyamaka, cutting off greed and desire' seems like dwelling in harmony. Dwelling in harmony is of no benefit, and letting the mind enter evil paths is called dwelling in disharmony. This person clings to the Middle Way, thinking that it is not dwelling in harmony or disharmony, and later indulges the mind to become dwelling in disharmony, which together with the previous becomes the fault of dwelling in harmony and disharmony. 'What does it have to do with non-dwelling, etc.?' is precisely rebuking the fault of dual negation. 'This is called a great obstruction, etc.' is rebuking the fault of dwelling in the third (non-existence) and fourth phrases (neither existence nor non-existence) without obstruction. These all violate the meaning of the Vimalakirti Sutra and the Wu Xing Jing. 'Thus' below summarizes the four phrases of the previous text, and again becomes the fault of dwelling in the second phrase (existence), so it is said to be disharmony. 'Therefore, all lose the inconceivable meaning.' 'From now on' extensively opens up the eight phrases, encompassing all dharmas to become inconceivable. First, list the two sets of four phrases. 'Why is it so?' below explains the reason. First, explain the four phrases of non-dwelling. The first two phrases are understandable, and the third phrase says 'because it is the Middle, it does not dwell in both,' 'both' is the dual illumination of the Middle Way, and dual negation is the dual cessation of the Middle Way. Because of dual illumination, it does not dwell in dual negation; because of dual negation, it does not dwell in dual illumination. In short, it is just not one, two, or three, but one, two, or three. Next, 'although not dwelling below'

明住四句與不住四句相入相即。住不住中各但舉初二兩句。等取餘二。準文具義。亦應更釋住四句已方與不住四句。相入相即。為避煩文故便明相即。準不住義釋住四句者。即空故住調伏。即假故住不調伏。雙非故住第三句。雙照故住第四句。問。住與不住俱有第三第四兩句並是遮照。二文何別。答。不住是不住遮照。住中是住于遮照。雖有住與不住並是中道體用。住是中道之用。不住是中道之體。若準此意亦應更問。住與不住俱有第一第二與第三第四何別。應云初二單明住與不住。三四雙明住與不住。此仍別對故作此說。若通論者。八句並是中道體用。以邊即中故。故有兩重三四二句。中即邊故。故有兩重初二二句。既觀貪慾即是八句。當知貪慾即是法界。何以故下釋法界也。次用此下結貪慾。遍一切法隨其所屬。或復於此相即句中作隨宜說。是則隨順方便教意及迷法者。併爲八句攝盡故也。依此而說乃得名為自在說之。故知依于觀境之妙。方可窮劫說不出此。如是體達等者。寄能乘人釋住不住得失之相。于中先得次失。初明得中先明近益以釋于得。于中又先明住不住得益。次云何下釋也。文中引和須蜜者具如第二卷。此住四句俱云益者。以一一句皆具諸句。雖復或云住調乃至俱觀等。以一一句中皆不思議。是故俱

【現代漢語翻譯】現代漢語譯本『明住四句』（執著于存在四種方式）與『不住四句』（不執著于存在四種方式）相互融合，相互即是。在『住』與『不住』中，各自只舉出最初的兩句，等同於包含其餘兩句，按照文義具備完整意義。也應該進一步解釋『住四句』之後，再與『不住四句』相互融合，相互即是。爲了避免繁瑣的文字，所以直接闡明相互即是。按照『不住』的意義來解釋『住四句』，即因為空性而安住于調伏，因為假有而安住于不調伏，雙重否定而安住于第三句，雙重照見而安住于第四句。問：『住』與『不住』都具有第三、第四兩句，並且都是遮照（遮遣與觀照），這兩種說法有什麼區別？答：『不住』是不住的遮照，『住』是安住于遮照。雖然有『住』與『不住』，但都是中道的體與用。『住』是中道之用，『不住』是中道之體。如果按照這個意思，也應該進一步問：『住』與『不住』都具有第一、第二句與第三、第四句有什麼區別？應該說，最初兩句只是闡明『住』與『不住』，第三、第四句則同時闡明『住』與『不住』。這仍然是分別對待，所以這樣說。如果通盤來看，八句都是中道的體與用。因為邊就是中，所以有兩重第三、第四兩句。中就是邊，所以有兩重最初兩句。既然觀察貪慾就是這八句，應當知道貪慾就是法界（Dharmadhatu，一切法的總稱）。為什麼呢？下面解釋法界。接下來用『次用此』總結貪慾，遍及一切法，隨其所屬。或者在這些相互即是的句子中，根據情況進行解說，這樣就順應了方便教義以及迷惑的眾生，都被這八句所涵蓋。依據這個而說，才能稱得上是自在的說法。所以知道，依靠觀境的精妙，才能窮盡時間也說不完這些道理。像這樣體達等等，是藉由能夠修習的人來解釋『住』與『不住』的得失之相。其中先說得，后說失。先闡明得中，先闡明近期的利益來解釋得。其中又先闡明『住』與『不住』的得益，接下來用『云何』來解釋。文中引用的和須蜜（Vasumitra）的說法，具體內容在第二卷。這裡的『住四句』都說是利益，因為每一句都具備其他各句。雖然有時說安住于調伏乃至共同觀察等等，但每一句中都不可思議，所以都是利益。

【English Translation】 English version 『Dwelling in the Four Statements』 (clinging to the four ways of existence) and 『Non-dwelling in the Four Statements』 (not clinging to the four ways of existence) interpenetrate and are identical. In 『dwelling』 and 『non-dwelling,』 only the first two statements are mentioned, but they equally encompass the remaining two, possessing complete meaning according to the text. It should also be further explained that after 『dwelling in the four statements,』 they interpenetrate and are identical with 『non-dwelling in the four statements.』 To avoid cumbersome text, the identity is directly clarified. Explaining 『dwelling in the four statements』 according to the meaning of 『non-dwelling』 means dwelling in taming because of emptiness, dwelling in non-taming because of provisional existence, dwelling in the third statement because of double negation, and dwelling in the fourth statement because of double illumination. Question: 『Dwelling』 and 『non-dwelling』 both have the third and fourth statements, and both are negation and illumination (rejection and contemplation). What is the difference between these two statements? Answer: 『Non-dwelling』 is the negation and illumination of non-dwelling, while 『dwelling』 is dwelling in negation and illumination. Although there are 『dwelling』 and 『non-dwelling,』 they are both the substance and function of the Middle Way. 『Dwelling』 is the function of the Middle Way, and 『non-dwelling』 is the substance of the Middle Way. If according to this meaning, it should also be further asked: What is the difference between the first and second statements and the third and fourth statements in both 『dwelling』 and 『non-dwelling』? It should be said that the first two statements only clarify 『dwelling』 and 『non-dwelling,』 while the third and fourth statements simultaneously clarify 『dwelling』 and 『non-dwelling.』 This is still a separate treatment, so it is said this way. If viewed comprehensively, all eight statements are the substance and function of the Middle Way. Because the extreme is the Middle, there are two layers of the third and fourth statements. Because the Middle is the extreme, there are two layers of the first two statements. Since observing greed is these eight statements, it should be known that greed is the Dharmadhatu (the totality of all dharmas). Why? The following explains the Dharmadhatu. Next, 『next using this』 summarizes greed, pervading all dharmas, according to their belonging. Or, in these mutually identical statements, explanations are made according to the situation, thus complying with the expedient teachings and the confused beings, all of which are encompassed by these eight statements. Speaking based on this can be called a free and unconstrained explanation. Therefore, it is known that relying on the subtlety of observing the object, one can exhaust time and still not finish explaining these principles. Such understanding, etc., is to explain the gains and losses of 『dwelling』 and 『non-dwelling』 by those who are capable of practice. Among them, gain is mentioned first, followed by loss. First, clarifying the gain, clarifying the immediate benefits to explain the gain. Among them, first clarifying the benefits of 『dwelling』 and 『non-dwelling,』 and then using 『how』 to explain. The statement of Vasumitra quoted in the text is detailed in the second volume. The 『four statements of dwelling』 here are all said to be beneficial because each statement possesses all other statements. Although sometimes it is said to dwell in taming or even observe together, etc., each statement is inconceivable, so they are all beneficial.

益。亦應更云不住調等無不得益。文無者略。如喜根下次明遠益。大論第七釋巧拙二度中雲。草筏為拙。方舟為巧。拙謂聲聞。巧謂菩薩。如文殊白佛。昔過無量劫佛號師子音王。及諸眾生壽十萬億那由他歲。以三乘化人。寶樹常出不生不滅之音。聞者得道。諸菩薩眾皆得無生法忍陀羅尼三昧。新入道者不可稱計。佛涅槃后樹無音聲。時有二比丘。一名喜根。二名勝意。喜根容儀質直不捨世法。亦不分別善法惡法。喜根弟子聰明樂聞深義。其師不讚少欲持戒行頭陀等。但說諸法實相。語弟子言。淫慾癡相即是實相。無所掛礙。以是方便於眾人中。無瞋無悔得無生忍。于意法中不動如山。勝意持戒頭陀四禪。弟子鈍根多求分別。勝意異時至喜根弟子家。贊說持戒頭陀閑靜毀訾喜根。此人教他入于邪見。說淫怒癡無所掛礙。是雜行人非純清凈。而是弟子已得法忍。問勝意言。大德。是淫慾法名何等相。答。煩惱相。又問。內耶外耶。答。是煩惱不內不外。若在內者不應待緣。若在外者於我無事。居士言。若如此者煩惱非內非外。非在十方求不可得。即不生滅。云何能作煩惱事耶。勝意聞已其心不悅。不能加報。從座起去言。喜根誑惑諸人令著邪見。勝意未得音聲陀羅尼。聞佛說便喜。聞外說便瞋。聞三善則喜。聞三惡則瞋

【現代漢語翻譯】現代漢語譯本：益處。也應該進一步說，不住于調伏等，沒有不得益處的。文中沒有（說明遠益）是因為省略了。例如喜根（Bhiksu Xigen）下文說明了遠益。《大智度論》第七卷解釋巧拙二度時說：『草筏是拙，方舟是巧。』拙是指聲聞乘，巧是指菩薩乘。如同文殊（Manjusri）問佛，過去無量劫前，有佛名為師子音王（Simhanadita-raja），當時的眾生壽命有十萬億那由他歲。佛以三乘佛法教化眾人，寶樹常發出不生不滅的聲音，聽到的人都能得道。諸菩薩眾都得到無生法忍陀羅尼三昧（Anutpattika-dharma-ksanti-dharani-samadhi）。新入道的人多得不可計數。佛涅槃后，寶樹不再發出聲音。當時有兩位比丘，一位名叫喜根，一位名叫勝意（Bhiksu Shengyi）。喜根的容貌儀態質樸正直，不捨棄世俗之法，也不分別善法惡法。喜根的弟子聰明，喜歡聽聞深奧的義理。他的老師不讚揚少欲知足、持戒修行頭陀行等，只說諸法的實相，告訴弟子說：『淫慾癡的相就是實相，沒有什麼可掛礙的。』通過這種方便，在眾人之中，沒有嗔恨，沒有後悔，得到無生法忍，對於意法不動如山。勝意持戒、修頭陀行、修四禪，他的弟子根器遲鈍，喜歡尋求分別。勝意有一次到喜根的弟子家，讚揚持戒、頭陀行、閑居靜處，譭謗喜根，說：『這個人教導他人進入邪見，說淫怒癡沒有什麼可掛礙的，是雜行之人，不是純粹清凈。』但是喜根的弟子已經得到法忍，問勝意說：『大德，這淫慾法是什麼樣的相？』勝意回答說：『是煩惱相。』又問：『在內還是在外？』勝意回答說：『是煩惱不內不外。如果在內，就不應該等待因緣；如果在外，就與我無關。』喜根的弟子說：『如果這樣，煩惱既不在內也不在外，不在十方，尋求也找不到，就是不生不滅的，怎麼能產生煩惱呢？』勝意聽了之後，心中不悅，無法反駁，從座位上站起來離開，說：『喜根欺騙迷惑眾人，使他們執著于邪見。』勝意沒有得到音聲陀羅尼（ghosa-dharani），聽到佛說就高興，聽到外道說就生氣，聽到三善就高興，聽到三惡就生氣。

【English Translation】 English version: Benefits. It should also be further stated that not dwelling on taming, etc., there is no lack of benefits. The text omits (the explanation of distant benefits). For example, the following text about Bhiksu Xigen explains distant benefits. In the seventh volume of the Mahaprajnaparamita-sastra, when explaining the two perfections of skill and clumsiness, it says: 'A grass raft is clumsy, a square boat is skillful.' Clumsy refers to the Sravaka vehicle, skillful refers to the Bodhisattva vehicle. Just as Manjusri asked the Buddha, in the past, countless kalpas ago, there was a Buddha named Simhanadita-raja (Lion-Roar King), and the beings at that time had a lifespan of ten trillion nayutas years. The Buddha taught people with the Three Vehicles, and the precious trees constantly emitted sounds of non-birth and non-death, and those who heard them attained the Way. All the Bodhisattvas attained the Anutpattika-dharma-ksanti-dharani-samadhi (Samadhi of the Dharani of the Patience with the Non-Arising of Dharmas). The number of newly entered disciples was countless. After the Buddha's Nirvana, the precious trees no longer emitted sounds. At that time, there were two Bhiksus, one named Xigen (Root of Joy), and the other named Shengyi (Superior Intention). Xigen's appearance was simple and upright, he did not abandon worldly dharmas, nor did he distinguish between good and evil dharmas. Xigen's disciples were intelligent and liked to hear profound meanings. His teacher did not praise contentment with few desires, upholding precepts, practicing asceticism, etc., but only spoke of the true nature of all dharmas, telling his disciples: 'The characteristics of lust, anger, and delusion are the true nature, there is nothing to be attached to.' Through this expedient, among the people, without anger or regret, he attained the patience with the non-arising of dharmas, and was as immovable as a mountain in the face of mental objects. Shengyi upheld precepts, practiced asceticism, and cultivated the four dhyanas, but his disciples were dull and liked to seek distinctions. Shengyi once went to the home of Xigen's disciples, praising upholding precepts, asceticism, and quiet dwelling, and slandering Xigen, saying: 'This person teaches others to enter into wrong views, saying that lust, anger, and delusion are nothing to be attached to, he is a mixed practitioner, not purely pure.' But Xigen's disciple had already attained the patience with the dharma, and asked Shengyi: 'Great Virtue, what kind of characteristic is this dharma of lust?' Shengyi replied: 'It is the characteristic of affliction.' He asked again: 'Is it internal or external?' Shengyi replied: 'It is an affliction that is neither internal nor external. If it were internal, it should not depend on conditions; if it were external, it would have nothing to do with me.' Xigen's disciple said: 'If that is the case, affliction is neither internal nor external, it is not in the ten directions, and cannot be found if sought, it is neither born nor dies, how can it create affliction?' Shengyi was displeased when he heard this, and could not retort, so he rose from his seat and left, saying: 'Xigen deceives and confuses people, causing them to cling to wrong views.' Shengyi had not attained the ghosa-dharani (dharani of sound), he was happy when he heard the Buddha speak, angry when he heard outsiders speak, happy when he heard of the three good deeds, and angry when he heard of the three evil deeds.

。從居士家詣林樹間。至精舍中語諸比丘。當知喜根誑惑諸人入邪見中。其言淫慾是無礙法。是時喜根作是念言。是人大瞋惡業所覆。當墮大罪。我今當爲說其深法作後世因。即集眾僧一時說偈云。淫慾即是道。恚癡亦復然等。七十餘行偈。三萬天子得無生忍。八千聲聞皆得解脫。勝意即時見身陷入地獄受千萬億歲苦。出生人中七十四萬世常被誹謗。無量劫中不聞佛名。是罪漸薄得聞佛法。出家為道而復舍戒。如是六萬二千世常舍于戒。無量世中作沙門。雖不捨戒諸根暗鈍。喜根菩薩今于東方。過十萬億佛剎作佛。土號寶嚴。佛號光逾日月。爾時勝意即我身是。文殊白佛。人有求三乘道者。不應著相而懷瞋恚。佛問文殊。汝聞諸偈得何等利。答。我聞諸偈得離眾惡。世世利根得諸法根本。巧說諸法。于菩薩法得最第一。巧觀下結得益相。近謂居士聞喜根說得無生忍。遠謂勝意久方得益。得益不出八句之相。若不下反以失結得。自行必依于妙境。教他必位在法身。方可稱於八句體用。若一念等者正明八句成不思議境。先法。次喻。喻中雲暗中樹影等者。初譬理性暗中有明。次譬智障明中有暗。三譬神珠中道智光。此三意明明暗不二。以成不可思議境也。初文意者。大經第三釋三寶常住中雲。譬如因樹則有影生。若有三寶

【現代漢語翻譯】現代漢語譯本喜根從居士家來到林間的樹下，到精舍中對眾比丘說：『你們應當知道喜根迷惑眾人，使他們陷入邪見之中，他說淫慾是沒有障礙的法。』當時，喜根心想：『這個人被極大的嗔恨和惡業所覆蓋，將要墮入大罪之中。我現在應當為他說甚深之法，作為他後世的因緣。』於是聚集眾僧，一時說了偈語：『淫慾即是道，嗔恚愚癡也是如此』等等，共七十餘行的偈語。三萬天子因此獲得了無生法忍（對一切法不生不滅的證悟），八千聲聞都得到了解脫。勝意當時看見自己的身體陷入地獄，承受千萬億年的痛苦。出生為人後，七十四萬世常常被人誹謗。無量劫中聽不到佛的名字。這個罪業漸漸減輕后，才得以聽聞佛法。出家修道后又捨棄戒律。像這樣六萬二千世常常捨棄戒律。無量世中做沙門，即使不捨棄戒律，諸根也暗鈍。喜根菩薩現在在東方，經過十萬億佛剎后成佛，國土名為寶嚴，佛號為光逾日月。』當時勝意就是我的前身。文殊菩薩問佛：『如果有人求三乘道（聲聞乘、緣覺乘、菩薩乘），不應該執著于相而懷有嗔恚。』佛問文殊：『你聽了這些偈語，得到了什麼利益？』文殊回答說：『我聽了這些偈語，得以遠離各種惡業，世世代代都具有敏銳的根性，得到諸法的根本，善於解說諸法，在菩薩法中得到最第一的地位，善於觀察下品結（貪慾、嗔恚等煩惱）的利益之相。』近處說居士聽了喜根的說法，得到了無生法忍；遠處說勝意很久以後才得到利益。得到利益沒有超出八句之相。如果不向下反觀，就會失去解脫的機會。自己修行必須依靠于妙境，教導他人必須立足於法身，才可以稱得上八句的體用。如果一念平等，就正說明八句成就了不可思議的境界。先是法，然後是比喻。比喻中說『暗中樹影』等，首先是比喻理性在黑暗中有光明，其次是比喻智慧被障礙，光明中有黑暗，第三是比喻神珠的中道智慧之光。這三種意思明明暗暗，不二而一，從而成就不可思議的境界。最初的文意是，《大般涅槃經》第三卷解釋三寶常住時說：『譬如因為有樹，所以有樹影產生。如果有了三寶，

【English Translation】 English version Xigen went from the layman's house to the trees in the forest, and to the monastery, where he spoke to the bhikkhus: 'You should know that Xigen deludes people and leads them into wrong views, saying that lust is an unobstructed dharma.' At that time, Xigen thought: 'This person is covered by great anger and evil karma and will fall into great sin. I should now speak the profound dharma for him, as a cause for his future lives.' So he gathered the sangha and recited verses at once: 'Lust is the path, and so are anger and ignorance,' etc., a total of more than seventy lines of verses. Thirty thousand devas attained the Anutpattika-dharma-ksanti (忍, the patient acceptance of the non-arising of all dharmas), and eight thousand sravakas all attained liberation. Shengyi then saw his body fall into hell, enduring suffering for trillions of years. After being born as a human, he was constantly slandered for seven hundred and forty thousand lifetimes. He did not hear the name of the Buddha for countless kalpas. After this sin gradually diminished, he was able to hear the Buddha's dharma. After leaving home to cultivate the path, he abandoned the precepts again. Like this, he abandoned the precepts for sixty-two thousand lifetimes. In countless lifetimes, he was a sramana, and even if he did not abandon the precepts, his faculties were dull. Bodhisattva Xigen is now in the east, becoming a Buddha after passing through hundreds of thousands of trillions of Buddha-lands, the land is called Baoyan (寶嚴, Jeweled Adornment), and the Buddha is called Guang Yu Riri (光逾日月, Light Surpassing the Sun and Moon).' At that time, Shengyi was my former self. Manjushri Bodhisattva asked the Buddha: 'If someone seeks the Three Vehicles (三乘道, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), they should not be attached to appearances and harbor anger.' The Buddha asked Manjushri: 'What benefits did you receive from hearing these verses?' Manjushri replied: 'I heard these verses and was able to stay away from all kinds of evil karma, and in every lifetime I have sharp faculties, obtain the root of all dharmas, am good at explaining all dharmas, and obtain the foremost position in the Bodhisattva dharma, and am good at observing the benefits of the lower fetters (下品結, such as greed and anger).' Near at hand, it is said that the layman attained the Anutpattika-dharma-ksanti after hearing Xigen's teaching; far away, it is said that Shengyi only obtained benefits after a long time. Obtaining benefits does not go beyond the appearance of eight phrases. If you do not reflect downwards, you will lose the opportunity for liberation. Your own practice must rely on the wonderful realm, and teaching others must be based on the Dharmakaya (法身, Dharma Body), so that it can be called the substance and function of the eight phrases. If one thought is equal, it clearly shows that the eight phrases achieve an inconceivable state. First is the dharma, then the metaphor. The metaphor says 'tree shadows in the dark,' etc. First, it is a metaphor for reason having light in the darkness, second, it is a metaphor for wisdom being obstructed, and there being darkness in the light, and third, it is a metaphor for the light of the Middle Way wisdom of the divine pearl. These three meanings are clearly and darkly, not two but one, thereby achieving an inconceivable state. The initial meaning of the text is that the third volume of the Mahaparinirvana Sutra explains that when the Three Jewels (三寶, Buddha, Dharma, Sangha) are permanent, it says: 'It is like a tree, so a tree shadow is produced. If there are the Three Jewels,

即有歸依。迦葉難言。暗中有樹而無有影。佛言。暗中之樹非無有影。但非肉眼之所能見。如來智眼乃能見耳。初佛立喻云。若有樹必有于影。若有三寶必有歸依。迦葉難者暗樹無影。應有三寶而無歸依。佛轉答云。暗樹有影當知三寶悉有歸依。今云凡有樹處必障光明。若障光明必有影生。暗亦有明是故生影。但非肉眼之所能見。如無明中有法性明。但非四眼之所能見。故煩惱體本不思議。但非偏小之所能了。今示煩惱即是法性。故知暗體與明不二。是故名為不思議境。智障下明明中有暗。二智之體智雖曰明。體是無明。故知明體與暗不二。是故名為不思議境。亦如下次為智障作初燈譬。燈如智障暗如無明。如是下觀明暗性。先喻。次合。喻中先立。何以故下釋。釋中意者。暗體即明。明體即暗。只指智障即是無明。義云暗來。暗實不來。只指二智即是無明。故云燈滅。亦指二智慧破二惑。義云暗去暗實不去。從求暗無暗去。正譬用智而起于照。照于明暗。從雖無去合。閤中先正合也。體雖不二破蓋宛然。破謂破暗蓋謂蓋明。不受等者。重顯妙境行相故也。初不受等先列四句。次新起下釋也。中智為新無明為舊。理性為內諸法為外。若以十二因緣根塵為新舊等。自是三藏通教等意。從若世智燈去。復以神珠喻顯中智。

【現代漢語翻譯】現代漢語譯本即有歸依（皈依）。迦葉（佛陀弟子名）難言：『黑暗中有樹，卻沒有影子。』佛言：『黑暗中的樹並非沒有影子，只是凡人的肉眼無法看見，只有如來的智慧之眼才能看見。』最初佛陀立下譬喻說：『如果有樹，必定有影子；如果有三寶（佛、法、僧），必定有歸依。』迦葉反駁說：『黑暗中的樹沒有影子，應該有三寶卻沒有歸依。』佛陀轉而回答說：『黑暗中的樹有影子，應當知道三寶都有歸依。』現在說凡是有樹的地方必定遮蔽光明，如果遮蔽光明必定有影子產生，黑暗中也有光明，所以產生影子，只是凡人的肉眼無法看見。如同無明（佛教術語，指對真理的迷惑）中有法性光明，只是凡夫的四種眼（肉眼、天眼、慧眼、法眼）無法看見，所以煩惱的本體本來就不可思議，只是偏執于小乘的人無法瞭解。現在顯示煩惱就是法性，所以知道黑暗的本體與光明不二（不是兩個）。因此名為不可思議的境界。』智障（智慧的障礙）下，明明中有暗，二智（兩種智慧）的本體，智慧雖然名為光明，但其本體是無明。所以知道光明的本體與黑暗不二，因此名為不可思議的境界。也如下面為智障作初燈的譬喻，燈如智障，黑暗如無明。如下面觀察明暗的體性，先是譬喻，然後是合喻。譬喻中先立論，『何以故』下面是解釋。解釋中的意思是，黑暗的本體就是光明，光明的本體就是黑暗，只是指智障就是無明。意義是說黑暗來臨，黑暗實際上沒有來臨，只是指兩種智慧就是無明。所以說燈滅，也指兩種智慧能夠破除兩種迷惑。意義是說黑暗離去，黑暗實際上沒有離去。從求暗無暗去，正是譬喻用智慧而生起照耀，照耀于光明和黑暗。從『雖無去』合喻，合喻中先是正合。本體雖然不二，破除遮蓋仍然分明。破除是指破除黑暗，遮蓋是指遮蓋光明。『不受等者』，是再次顯示妙境的行相。最初的『不受等』先列出四句，然後『次新起』下面是解釋。中智為新，無明為舊，理性為內，諸法為外。如果以十二因緣、根塵為新舊等，那是三藏（經、律、論）、通教等的意義。從『若世智燈去』，又用神珠的譬喻來顯示中智。

【English Translation】 English version There is reliance. Kāśyapa (name of a disciple of the Buddha) argued: 'In the darkness there is a tree, but there is no shadow.' The Buddha said: 'The tree in the darkness is not without a shadow, but it cannot be seen by the eyes of ordinary people, only the wisdom eyes of the Tathagata (another name for the Buddha) can see it.' Initially, the Buddha established a metaphor, saying: 'If there is a tree, there must be a shadow; if there are the Three Jewels (Buddha, Dharma, Sangha), there must be reliance.' Kāśyapa retorted: 'The tree in the darkness has no shadow, there should be the Three Jewels but no reliance.' The Buddha turned to answer: 'The tree in the darkness has a shadow, you should know that the Three Jewels all have reliance.' Now it is said that wherever there is a tree, it must block the light, and if it blocks the light, a shadow must be produced. There is also light in the darkness, so a shadow is produced, but it cannot be seen by the eyes of ordinary people. Just like there is Dharma-nature light in ignorance (a Buddhist term referring to delusion about the truth), but it cannot be seen by the four eyes (physical eye, heavenly eye, wisdom eye, Dharma eye) of ordinary people, so the essence of affliction is originally inconceivable, but it cannot be understood by those who are biased towards the Hinayana (small vehicle). Now it is shown that affliction is Dharma-nature, so we know that the essence of darkness and light are non-dual (not two). Therefore, it is called an inconceivable realm.' Below the wisdom obstacle (obstacle to wisdom), there is darkness in the midst of brightness. The essence of the two wisdoms (two kinds of wisdom), although wisdom is called light, its essence is ignorance. So we know that the essence of light and darkness are non-dual, therefore it is called an inconceivable realm. Also, below is the metaphor of the initial lamp for the wisdom obstacle, the lamp is like the wisdom obstacle, and the darkness is like ignorance. Below, observe the nature of light and darkness, first the metaphor, then the combination of metaphors. In the metaphor, first establish the argument, and below 'Why is it so' is the explanation. The meaning in the explanation is that the essence of darkness is light, and the essence of light is darkness, only referring to the wisdom obstacle is ignorance. The meaning is that darkness comes, but darkness does not actually come, only referring to the two wisdoms is ignorance. So it is said that the lamp goes out, also referring to the two wisdoms being able to break the two delusions. The meaning is that darkness goes away, but darkness does not actually go away. From 'seeking darkness without darkness going away', it is precisely a metaphor for using wisdom to arise illumination, illuminating light and darkness. From 'although there is no going away' combine the metaphors, in the combination of metaphors, first the correct combination. Although the essence is non-dual, breaking the cover is still clear. Breaking refers to breaking darkness, and covering refers to covering light. 'Those who do not receive, etc.', are re-manifesting the appearance of the wonderful realm. The initial 'not receiving, etc.' first lists the four sentences, and then 'next newly arising' below is the explanation. Middle wisdom is new, ignorance is old, rationality is internal, and all dharmas are external. If the twelve links of dependent origination, roots and dust, etc. are new and old, that is the meaning of the Tripitaka (Sutras, Vinaya, Shastras), the common teaching, etc. From 'If worldly wisdom lamp goes away', also use the metaphor of the divine pearl to show middle wisdom.

中智常明不同二智兼明兼暗。始從樹影終至神珠。由識智障及燈喻等。故識中體智光不二。即指煩惱以為妙境。故總結云。觀煩惱暗即大智明。顯佛極果無明永盡。方名不來。準上等者。陰境不異無明故也。如是觀時下二明發心。還約煩惱以為明暗。約此明暗而起弘誓。約明起慈約暗起悲。即是約于無作四諦具發四弘。故云俱起。具如陰境。為滿下次明安心。先寄次第三種止觀。次善巧下示于總別安心之相。如前五百一十二番。以明一心智眼成就。若眼智未開下。次明破遍。準依前文唯闕授藥及三假中無明法性。但是文略。于即空中下次明通塞也。言翻構者于通起塞。故曰翻構。此則正當別相通塞。◎

止觀輔行傳弘決卷第八之一

止觀輔行傳弘決卷第八之二

唐毗陵沙門湛然述

◎又觀下次明道品。文相既略。便結枯榮及以三脫。若遮障下次明對治來意。但列事治不暇明於合行之相。外貪慾等一十二治。前文所指即此文是。四分各三故成十二。次釋文中。觀於他身成九想故。故治外貪。背舍先觀自身骨鎖。故能治內。勝處因於自身骨人。觀成漸見十方依正。是故能治自他貪慾。違法瞋者瞋他順理。故觀眾生作己親想。順法瞋者瞋他違理。事雖順理瞋違觀心。故觀諸法及眾生空。乃至涅槃亦

【現代漢語翻譯】現代漢語譯本：中智（Zhong Zhi，指中道智慧）和常明（Chang Ming，指恒常光明）不同，二智（指兩種智慧）兼具明和兼具暗。開始於樹影，最終到達神珠（Shen Zhu，指神奇的寶珠）。由於識智（Shi Zhi，指認識的智慧）的障礙以及燈的譬喻等等，所以在識中，體智（Ti Zhi，指本體的智慧）的光明是不二的。直接指向煩惱，認為它是美妙的境界。所以總結說，觀察煩惱的黑暗就是大智慧的光明，顯示佛的極果（Ji Guo，指最高的果位）無明（Wu Ming，指無知）永遠斷盡，才叫做不來（Bu Lai，指不再輪迴）。按照上面的等等，陰境（Yin Jing，指五陰的境界）和無明沒有區別，也是這個原因。像這樣觀察的時候，下面的二明（Er Ming，指兩種光明）發起心，還是圍繞煩惱作為明和暗。圍繞這個明和暗而發起弘誓（Hong Shi，指廣大的誓願），圍繞明發起慈（Ci，指慈愛），圍繞暗發起悲（Bei，指悲憫）。這就是圍繞無作四諦（Wu Zuo Si Di，指無為的四聖諦）完全發起四弘誓願（Si Hong Shi Yuan，指四種廣大的誓願），所以說同時發起，具體就像陰境。爲了滿足下面的安心（An Xin，指心安）的說明，先寄託次第的三種止觀（Zhi Guan，指止和觀），其次，善巧（Shan Qiao，指善巧方便）下面展示總別安心的相狀，像前面五百一十二番，用來闡明一心智眼（Yi Xin Zhi Yan，指一心智慧之眼）的成就。如果眼智（Yan Zhi，指眼睛的智慧）沒有打開，下面說明破遍（Po Bian，指破除普遍的執著）。按照前面的文章，只是缺少了授藥（Shou Yao，指給予藥物）以及三假（San Jia，指三種假）中無明法性（Wu Ming Fa Xing，指無明的法性），但是文字省略了。在即空中（Ji Kong Zhong，指即是空性之中）下面說明通塞（Tong Se，指通達與阻塞）。說到翻構（Fan Gou，指翻轉構造），在通達中產生阻塞，所以叫做翻構。這正是別相通塞（Bie Xiang Tong Se，指個別相的通達與阻塞）。又觀察下面說明道品（Dao Pin，指修道的品類）。文章的相狀已經省略，就總結枯榮（Ku Rong，指枯萎和繁榮）以及三脫（San Tuo，指三種解脫）。如果遮障（Zhe Zhang，指遮蔽和障礙）下面說明對治（Dui Zhi，指對治煩惱）的來意。只是列舉事治（Shi Zhi，指事相上的對治），沒有來得及說明合行（He Xing，指結合修行）的相狀。外貪慾（Wai Tan Yu，指外在的貪慾）等一十二治（Shi Er Zhi，指十二種對治），前面文章所指的就是這篇文章。四分（Si Fen，指四種分類）各三個，所以成為十二個。其次解釋文章中，觀察他人的身體成就九想（Jiu Xiang，指九種觀想），所以對治外貪。背舍（Bei She，指背棄）先觀察自身骨鎖（Zi Shen Gu Suo，指自身的骨骼），所以能夠對治內在的貪慾。勝處（Sheng Chu，指殊勝之處）因為自身骨人（Zi Shen Gu Ren，指自身骨骼之人），觀想成就逐漸見到十方依正（Shi Fang Yi Zheng，指十方世界的依報和正報），因此能夠對治自己和他人的貪慾。違法瞋（Wei Fa Chen，指違背佛法的嗔恨）是嗔恨他人順應道理，所以觀想眾生作為自己的親人。順法瞋（Shun Fa Chen，指順應佛法的嗔恨）是嗔恨他人違背道理，事情雖然順應道理，嗔恨違背觀心，所以觀想諸法以及眾生空（Zhong Sheng Kong，指眾生皆空），乃至涅槃（Nie Pan，指寂滅）也是空的。

【English Translation】 English version: The Middle Wisdom (Zhong Zhi, referring to the wisdom of the Middle Way) and Constant Illumination (Chang Ming, referring to constant light) are different; the two wisdoms (referring to two kinds of wisdom) possess both clarity and obscurity. It begins with the shadow of a tree and ends with the divine pearl (Shen Zhu, referring to a magical pearl). Due to the obstacles of consciousness-wisdom (Shi Zhi, referring to the wisdom of consciousness) and the metaphor of the lamp, etc., in consciousness, the light of the essence-wisdom (Ti Zhi, referring to the wisdom of essence) is non-dual. It directly points to afflictions, considering them to be wonderful realms. Therefore, it concludes by saying that observing the darkness of afflictions is the light of great wisdom, revealing that the ultimate fruit (Ji Guo, referring to the highest fruit) of the Buddha is the eternal exhaustion of ignorance (Wu Ming, referring to ignorance), which is called non-coming (Bu Lai, referring to no more rebirth). According to the above, the realm of the skandhas (Yin Jing, referring to the realm of the five skandhas) is no different from ignorance, and this is the reason. When observing in this way, the following two illuminations (Er Ming, referring to two kinds of illumination) give rise to the mind, still revolving around afflictions as light and darkness. Based on this light and darkness, great vows (Hong Shi, referring to great vows) are made; based on light, loving-kindness (Ci, referring to loving-kindness) arises; based on darkness, compassion (Bei, referring to compassion) arises. This is based on the uncreated Four Noble Truths (Wu Zuo Si Di, referring to the unconditioned Four Noble Truths), fully giving rise to the Four Great Vows (Si Hong Shi Yuan, referring to the four great vows), so it is said that they arise simultaneously, specifically like the realm of the skandhas. In order to fulfill the explanation of the following peace of mind (An Xin, referring to peace of mind), first entrust the three kinds of cessation and contemplation (Zhi Guan, referring to cessation and contemplation) in order, secondly, skillful means (Shan Qiao, referring to skillful means) below show the aspects of general and specific peace of mind, like the previous five hundred and twelve times, to clarify the accomplishment of the one-mind wisdom-eye (Yi Xin Zhi Yan, referring to the one-mind wisdom-eye). If the eye-wisdom (Yan Zhi, referring to the wisdom of the eye) has not opened, the following explains breaking through pervasiveness (Po Bian, referring to breaking through pervasive attachments). According to the previous text, it only lacks the giving of medicine (Shou Yao, referring to giving medicine) and the ignorance-dharmata (Wu Ming Fa Xing, referring to the dharmata of ignorance) in the three provisionalities (San Jia, referring to the three provisionalities), but the text is abbreviated. In 'immediately in emptiness' (Ji Kong Zhong, referring to immediately in emptiness) below explains unobstructedness and obstruction (Tong Se, referring to unobstructedness and obstruction). Speaking of reversal construction (Fan Gou, referring to reversal construction), obstruction arises in unobstructedness, so it is called reversal construction. This is precisely the specific aspect of unobstructedness and obstruction. Furthermore, observing below explains the factors of enlightenment (Dao Pin, referring to the factors of enlightenment). The appearance of the text has been abbreviated, so it summarizes decay and flourishing (Ku Rong, referring to decay and flourishing) and the three liberations (San Tuo, referring to the three liberations). If obstacles (Zhe Zhang, referring to obstacles) below explain the intention of the antidotes (Dui Zhi, referring to antidotes to afflictions). It only lists the antidotes in phenomena (Shi Zhi, referring to antidotes in phenomena), and there is no time to explain the aspects of combined practice (He Xing, referring to combined practice). External greed (Wai Tan Yu, referring to external greed), etc., the twelve antidotes (Shi Er Zhi, referring to twelve antidotes), the previous text refers to this text. Each of the four divisions (Si Fen, referring to four divisions) has three, so it becomes twelve. Secondly, explaining in the text, observing the bodies of others accomplishes the nine contemplations (Jiu Xiang, referring to nine contemplations), so it antidotes external greed. Abandonment (Bei She, referring to abandonment) first observes one's own bones (Zi Shen Gu Suo, referring to one's own bones), so it can antidote internal greed. Superior places (Sheng Chu, referring to superior places) are because of one's own bone-person (Zi Shen Gu Ren, referring to one's own bone-person), the contemplation accomplishes gradually seeing the ten directions of dependent and proper rewards (Shi Fang Yi Zheng, referring to the dependent and proper rewards of the ten directions), therefore it can antidote greed for oneself and others. Violating-dharma anger (Wei Fa Chen, referring to anger violating the Dharma) is angering others who accord with reason, so contemplate sentient beings as one's own relatives. Accordance-with-dharma anger (Shun Fa Chen, referring to anger according with the Dharma) is angering others who violate reason, although the matter accords with reason, anger violates the contemplating mind, so contemplate all dharmas and sentient beings as empty (Zhong Sheng Kong, referring to all dharmas and sentient beings are empty), and even Nirvana (Nie Pan, referring to Nirvana) is also empty.

不可得。戲論瞋者。橫于諸法而計性實。或執權破實。或執實破權。如凈名云。若言我當見苦斷集。是則戲論非求法也。二乘執權尚成戲論。況今凡下諍計是非。當觀法性無權無實絕諸名字。二世三世具如第七。言一念者。非謂極促一剎那時。謂善惡業成名為一念。異於三世二世連縛等相。故名一念。皆是無常故無性實。具如法界次第中釋。名義俱舍婆沙委論。具有四種十二因緣。一者剎那。二者連縛。三者分位。四者遠續。后三隻是三世因緣。以約能順生后等受。故開三耳。論中仍闕二世因緣。大論問。佛說因緣甚為難解。云何令于癡人觀耶。答。非如牛等令觀因緣。求實道者生於邪見名為癡人。于未開頃下次明次位中。云鼠唧等者。不達諦理謬說即名。何異怪鼠作唧唧聲。即聲無旨濫擬生死即是涅槃。亦如怪鳥作空空聲。豈得濫同重空三昧。故下合云所以成怪。叨者貪也。若內外下安忍。得是下離愛。以大車譬如文。下去諸十法后皆譬大車。豈可不信是法華妙乘。次是名下結也。一切諸法不出十乘。故以十乘結攝總示。亦名等者會前煩惱十乘觀法異名令同。前觀煩惱即是法界。亦名行於非道乃至不斷而入涅槃等。即是會前十觀異名。廣說下廣說異名。總有三番三十六句。初三十六既言涅槃。涅槃即是解脫德也。此

【現代漢語翻譯】現代漢語譯本不可得。戲論瞋者，對於各種法橫加揣測，認為它們具有真實的自性。或者執著于方便之法而否定真實之法，或者執著于真實之法而否定方便之法。如《維摩詰經》所說：『如果說我應當見到苦而斷除集，這就是戲論，不是求法。』二乘（聲聞乘和緣覺乘）執著于方便之法尚且成為戲論，更何況現在凡夫俗子爭論是非對錯。應當觀察法的自性，既沒有方便也沒有真實，超越了一切名相。關於二世、三世的說法，詳見第七章。所說的一念，不是指極短的一剎那時間，而是指善業或惡業成就，這被稱為一念。它不同於三世、二世的相續束縛等狀態，所以稱為一念。一切都是無常的，因此沒有真實的自性。詳細的解釋在《法界次第》中有說明。名義方面，《俱舍論》、《婆沙論》等詳細論述了四種十二因緣：一是剎那，二是連縛，三是分位，四是遠續。后三種只是三世因緣，因為它們與順次產生後世果報等有關，所以分為三種。論中仍然缺少二世因緣。《大智度論》中問：佛所說的因緣非常難以理解，如何讓愚癡的人也能觀察呢？答：不是像對待牛一樣讓其觀察因緣。追求真實之道的人產生邪見，這才是愚癡的人。在『于未開頃』之後，下面說明次位中，『云鼠唧等者』，不通達真諦而錯誤地解說，就叫做謬說，這與奇怪的老鼠發出唧唧的聲音有什麼區別呢？這種聲音沒有意義，卻妄圖比擬生死就是涅槃。也像奇怪的鳥發出空空的聲音，怎麼能濫比重空三昧呢？所以下面總結說『所以成怪』。『叨』是貪的意思。如果內外安忍，就能得到離愛。用大車來比喻，如下文。去除各種十法之後，都用大車來比喻。怎麼能不相信這是《法華經》的妙乘呢？接下來『次是名』是總結。一切諸法都離不開十乘觀法，所以用十乘來總結概括地顯示。『亦名等者』，會合前面的煩惱十乘觀法，使不同的名稱相同。前面觀察煩惱就是法界，也名為『行於非道乃至不斷而入涅槃』等，這是會合前面十觀的異名。『廣說下』是廣泛地說明異名，總共有三番三十六句。最初的三十六句既然說到涅槃，涅槃就是解脫德，這...

【English Translation】 English version Unattainable. Those who engage in discursive anger cling to the notion that phenomena possess inherent existence, imposing their own interpretations upon them. They may either cling to expedient teachings while rejecting ultimate truth, or cling to ultimate truth while rejecting expedient teachings. As stated in the Vimalakirti Sutra: 'If one says, 'I shall see suffering and cut off accumulation,' this is discursive thought, not seeking the Dharma.' Even the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) clinging to expedient teachings become discursive. How much more so when ordinary beings dispute right and wrong. One should observe the nature of Dharma, which is neither expedient nor ultimate, transcending all names and forms. The discussion of two and three lifetimes is detailed in Chapter Seven. The 'one thought' mentioned here does not refer to an extremely short instant of a kṣaṇa (moment), but rather to the completion of a good or evil karma, which is called 'one thought.' It differs from the continuous binding of the three or two lifetimes, and is therefore called 'one thought.' All is impermanent, hence there is no inherent existence. A detailed explanation can be found in the 'Order of Dharma Realms.' In terms of definitions, the Abhidharmakośa, Vibhāṣā, and other treatises elaborate on the four types of twelve links of dependent origination: (1) kṣaṇa (momentary), (2) sambandha (connection), (3) avasthā (state), and (4) dūra-santāna (distant continuation). The latter three are merely the dependent origination of the three lifetimes, because they relate to the sequential production of future results, hence they are divided into three. The treatises still lack the dependent origination of two lifetimes. The Mahāprajñāpāramitopadeśa asks: The dependent origination taught by the Buddha is very difficult to understand. How can foolish people be made to observe it? The answer is: It is not like making cows observe dependent origination. Those who seek the true path but generate wrong views are called foolish people. After 'before opening,' the following explains the sequence, 'saying rat squeaks, etc.,' those who do not understand the true meaning and explain it wrongly are called misinterpreters. What is the difference between this and a strange rat making squeaking sounds? These sounds have no meaning, yet they presumptuously compare birth and death to nirvana. It is also like a strange bird making empty sounds. How can it be compared to the profound emptiness samādhi? Therefore, the following concludes, 'so it becomes strange.' 'Greedy' means craving. If one has inner and outer endurance, one can attain detachment from love. The great vehicle is used as a metaphor, as in the following text. After removing the various ten dharmas, the great vehicle is used as a metaphor. How can one not believe that this is the wonderful vehicle of the Lotus Sutra? Next, 'next is the name' is a summary. All dharmas cannot be separated from the ten vehicles of contemplation, so the ten vehicles are used to summarize and generally show. 'Also the name, etc.,' combines the previous ten vehicles of contemplation of afflictions, making the different names the same. The previous observation of afflictions is the Dharma Realm, also called 'walking on the non-path and entering nirvana without cutting off,' etc., which is to combine the different names of the previous ten contemplations. 'Extensive explanation below' is an extensive explanation of different names, with a total of three sets of thirty-six sentences. Since the first thirty-six sentences mention nirvana, nirvana is the virtue of liberation, this...

開凈名不斷煩惱而入涅槃一句。為三十六。此會異文準大論意。大論云。若如法觀佛般若與涅槃。是三則一相其實無有異。雖復不異不異而異。此中且屬解脫德故。今初標但言三十六者。且從一種根本而說。準初列文。即是出入各作根本。故初根本但作入名。至出涅槃十六句初。即自列出根本四句。故下結云。若各立兩根本四句成四十句。問。何故立兩根本四句。答。所生各別。又可但是開合異耳。開者即是出入各四。合者共為一個根本。即以出入相參為四。如雲斷入不斷入斷出不斷出。若開此為兩根本四句相者。于兩入句更加第三第四句也。于兩出句亦加第三第四句也。故有三十六四十不同。然根本四不須預釋。至下釋文兩根本句各在入出兩十六句中。故知實句但三十二。問根本並在十六句中。何句是耶。答。同者即是。文列並在四句之初。今亦略釋。次別釋中細尋諸句。文甚分明無勞委釋。今約其文相稍隱略者出其相狀。初四句中並以凡夫具縛名為不斷。第二四句去並約體照。名為不斷。第二四句中。亦斷亦不斷者。義須兩兼。一者析法名斷體名不斷。二者既是學人已斷名斷。餘名不斷。所言入者。惑即未盡分得有餘。亦名為入。亦可應云析體無學。恐文誤耳。非斷非不斷者。理體雙非其性冥真。得名為入。第三

【現代漢語翻譯】現代漢語譯本『開凈名不斷煩惱而入涅槃』一句，屬於三十六句中的一句。本次集會的不同版本，可以參照《大智度論》的含義。《大智度論》說：『如果如法觀察佛、般若與涅槃，這三者實為一體，其實質沒有差異。』雖然說沒有差異，但又在不異之中存在差異。這裡暫且歸屬於解脫功德的範疇。現在首先標出，只說三十六句，是從一種根本情況來說的。參照最初列出的文句，就是把入和出各自作為根本。所以最初的根本只稱為『入』。到『出涅槃』的十六句之初，就自己列出根本的四句。所以下面總結說：『如果各自建立兩個根本四句，就成為四十句。』問：為什麼要建立兩個根本四句？答：因為所產生的各不相同。也可以說只是開合不同而已。開，就是出和入各有四句；合，就是共用一個根本，即以出入相互參照為四句，如說『斷入、不斷入、斷出、不斷出』。如果把這展開為兩個根本四句的情況，就在兩個『入』句中增加第三句和第四句。在兩個『出』句中也增加第三句和第四句。所以有三十六句和四十句的不同。然而根本四句不需要預先解釋，到下面解釋文句時，兩個根本句分別在『入』和『出』的兩個十六句中。所以知道實際的句數只有三十二句。問：根本句都在十六句中，哪一句是呢？答：相同的就是。文句的排列都在四句之初，現在也略作解釋。接下來在分別解釋中仔細尋找各個句子，文句非常分明，不需要詳細解釋。現在根據文句的表象稍作隱晦之處，揭示其表象。最初的四句都以凡夫具有束縛，稱為『不斷』。第二組四句都依據體照，稱為『不斷』。第二組四句中，『亦斷亦不斷』，意義需要兩方面兼顧。一是析法名為『斷』，體名為『不斷』。二是既然是學人，已經斷除一部分，名為『斷』，其餘的名為『不斷』。所說的『入』，就是惑業尚未完全斷盡，分得有餘，也可以稱為『入』。也可以說應為『析體無學』，恐怕是文句有誤。『非斷非不斷』，理體雙非，其性冥合真如，可以稱為『入』。第三組...

【English Translation】 English version The phrase 'Kai Jingming (Vimalakirti) enters Nirvana without ceasing afflictions' belongs to one of the thirty-six phrases. The different versions of this assembly can be referenced to the meaning of the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom). The Mahaprajnaparamita-sastra says: 'If one observes the Buddha, Prajna (wisdom), and Nirvana according to the Dharma, these three are actually one, and their essence is not different.' Although it is said that there is no difference, there is difference within non-difference. Here, it is temporarily attributed to the category of the merit of liberation (moksha). Now, first, it is pointed out that only thirty-six phrases are mentioned, which is from one fundamental situation. Referring to the initially listed sentences, it means taking entry (into Nirvana) and exit (from Nirvana) each as a fundamental. Therefore, the initial fundamental is only called 'entry'. At the beginning of the sixteen phrases of 'exiting Nirvana', it lists the four fundamental phrases itself. Therefore, the following concludes: 'If two fundamental four-phrase sets are established separately, it becomes forty phrases.' Question: Why establish two fundamental four-phrase sets? Answer: Because what is produced is different. It can also be said that it is just a difference in opening and closing. Opening means that there are four phrases each for entry and exit; closing means sharing one fundamental, that is, referring to entry and exit to each other as four phrases, such as saying 'cessation of entry, non-cessation of entry, cessation of exit, non-cessation of exit'. If this is expanded into the situation of two fundamental four-phrase sets, the third and fourth phrases are added to the two 'entry' phrases. The third and fourth phrases are also added to the two 'exit' phrases. Therefore, there is a difference between thirty-six phrases and forty phrases. However, the fundamental four phrases do not need to be explained in advance. When explaining the sentences below, the two fundamental phrases are in the two sixteen phrases of 'entry' and 'exit' respectively. Therefore, it is known that the actual number of phrases is only thirty-two. Question: The fundamental phrases are all in the sixteen phrases, which phrase is it? Answer: The same one is. The arrangement of the sentences is all at the beginning of the four phrases, and now a brief explanation is also given. Next, carefully look for each sentence in the separate explanations. The sentences are very clear and do not need detailed explanation. Now, according to the appearance of the sentences, slightly obscure places are revealed. The initial four phrases all refer to ordinary people with bondage, called 'non-cessation'. The second set of four phrases all rely on the embodiment of illumination, called 'non-cessation'. In the second set of four phrases, 'both cessation and non-cessation', the meaning needs to take both aspects into account. One is that the analysis of Dharma is called 'cessation', and the embodiment is called 'non-cessation'. Second, since it is a learner, a part has been cut off, called 'cessation', and the rest is called 'non-cessation'. The so-called 'entry' means that the karma of delusion has not been completely cut off, and there is a remainder, which can also be called 'entry'. It can also be said that it should be 'analysis of the embodiment of no-learning', I am afraid that the sentence is wrong. 'Neither cessation nor non-cessation', the principle and embodiment are both non-existent, and its nature is in harmony with Suchness (tathata), which can be called 'entry'. The third set...

四句中。第一句者。不得準前作兩兼釋。即應先將亦斷亦不斷為析體竟。次將已斷之惑名為亦入。余殘未盡名亦不入。余之三句例此可知。第四四句中。第四句者。義亦兼兩。例前第二四句中兩兼義釋。此十六句凡云入者。意並在于從假入空為對令成十六句故。以凡夫外道為第一四句。故初四句並是空觀所觀所破。后十六句皆云出者。並是從空入假名出。亦是為成十六句故。對入空說。此之空假正在藏通。義兼別圓。如后問答料簡中具出其意。又前十六句初四根本句。雖並以義而屬對竟。至下釋中復屬對者。為示同相故重對耳。出中例入亦應例前。為知同故。故但直列根本四句。而不釋相。次明出者。第一四句中。第三句者。此是中根出假菩薩。分斷煩惱名亦不出。復能出假名為亦出。若下根者斷見思盡方能出假。則不應云亦出不出。第二四句中初句者。初鹿苑中已入無學。不入涅槃而常輔佛。以至方等及般若中。亦得義云二乘出假。第三四句中。初句者。此是體門兼用析者。析為亦斷。體為不斷。初入空時名亦不出。后必出假名為亦出。非謂正用三藏析法。故皆云兼。二乘亦爾用體兼析。第三句中有析有體。故云亦斷不斷。並是二乘故云不出。第四四句中。凡言理者。即是雙非。初句應云析體真理。云體法者但是語

【現代漢語翻譯】現代漢語譯本四句中，第一句，不得像前面那樣作兩種兼顧的解釋。應該先將『亦斷亦不斷』作為分析主體完畢。其次將已經斷除的迷惑稱為『亦入』（yiru，也進入）。剩餘未盡的稱為『亦不入』（yiburu，也不進入）。其餘的三句可以依此類推。第四四句中，第四句，意義也兼顧兩種情況，像前面第二四句中的兩種兼顧的意義解釋一樣。這十六句凡是說『入』（ru，進入）的，意思都在於從假入空，爲了對應而構成十六句的緣故。以凡夫外道作為第一四句，所以最初的四句都是空觀所觀察和所破除的。後面的十六句都說『出』（chu，出去），都是從空入假，名為『出』，也是爲了構成十六句的緣故，對應于入空而說。這空和假正是在藏通二教中，意義兼顧別教和圓教，如後面的問答辨析中具體說明其意。又前面的十六句，最初的四句根本句，雖然都用意義而屬於對仗完畢，到下面的解釋中又屬於對仗，是爲了顯示相同之處而重複對仗。『出』（chu，出去）中像『入』（ru，進入）一樣，也應該像前面那樣，爲了知道相同之處，所以只是直接列出根本的四句，而不解釋其相。其次說明『出』（chu，出去），第一四句中，第三句，這是中根出假的菩薩，部分斷除煩惱名為『亦不出』（yibuchu，也不出去），又能出假名為『亦出』（yichu，也出去）。如果下根的人斷盡見思惑才能出假，就不應該說『亦出不出』（yichubuchu，也出去也不出去）。第二四句中，第一句，最初在鹿苑中已經進入無學，不入涅槃而常常輔佐佛，以至於在方等和般若中，也可以說二乘出假。第三四句中，第一句，這是體門兼用析法的人，析法為『亦斷』（yiduan，也斷），體法為『不斷』（buduan，不斷）。最初入空時名為『亦不出』（yibuchu，也不出去），後來必定出假名為『亦出』（yichu，也出去），不是說正用三藏教的析法，所以都說兼顧。二乘也是這樣，用體法兼顧析法。第三句中有析法有體法，所以說『亦斷不斷』（yiduanbuduan，也斷也不斷），都是二乘所以說『不出』（buchu，不出去）。第四四句中，凡是說『理』（li，真理）的，就是雙非。第一句應該說析體真理，說體法只是言語。

【English Translation】 English version Among the four-line verses, the first line should not be interpreted in a dual manner as before. One should first analyze 'both severed and not severed' as a complete entity. Then, the delusion that has been severed is called 'also entering' (yiru). The remaining unexhausted part is called 'also not entering' (yiburu). The remaining three lines can be understood analogously. In the fourth four-line verse, the fourth line also encompasses two meanings, similar to the dual meaning interpretation in the second four-line verse. All sixteen lines that mention 'entering' (ru) imply entering emptiness from the provisional, to form sixteen lines for correspondence. The first four lines refer to ordinary beings and non-Buddhist practitioners, so the initial four lines are all what is observed and refuted by the contemplation of emptiness. The subsequent sixteen lines all mention 'exiting' (chu), which means exiting emptiness into the provisional, called 'exiting,' also to form sixteen lines for correspondence with entering emptiness. This emptiness and provisional are precisely within the Tripitaka and Common teachings, with meanings encompassing the Distinct and Perfect teachings, as detailed in the subsequent question-and-answer analysis. Furthermore, in the preceding sixteen lines, the initial four fundamental lines, although all belong to antithetical pairs in meaning, are again presented as antithetical pairs in the subsequent explanation to show similarity. 'Exiting' (chu) should follow the example of 'entering' (ru) as before, to understand the similarity, so only the fundamental four lines are directly listed without explaining their characteristics. Next, explaining 'exiting' (chu), in the first four-line verse, the third line refers to a Bodhisattva of middle capacity who exits the provisional. Partially severing afflictions is called 'also not exiting' (yibuchu), and being able to exit the provisional is called 'also exiting' (yichu). If a person of lower capacity can only exit the provisional after completely severing the delusions of views and thoughts, then it should not be said 'both exiting and not exiting' (yichubuchu). In the second four-line verse, the first line refers to those who have already entered the state of no-more-learning in the Deer Park, not entering Nirvana but constantly assisting the Buddha, even in the Vaipulya and Prajna teachings, it can also be said that the two vehicles exit the provisional. In the third four-line verse, the first line refers to those who use both the aspect of substance and the method of analysis. Analysis is 'also severed' (yiduan), and substance is 'not severed' (buduan). Initially entering emptiness is called 'also not exiting' (yibuchu), and later definitely exiting the provisional is called 'also exiting' (yichu), not referring to the precise use of the analytical method of the Tripitaka teaching, so it is said to encompass both. The two vehicles are also like this, using the aspect of substance encompassing analysis. The third line has both analysis and substance, so it is said 'both severed and not severed' (yiduanbuduan), all being of the two vehicles, so it is said 'not exiting' (buchu). In the fourth four-line verse, whenever 'principle' (li) is mentioned, it means double negation. The first line should say the true principle of analysis and substance, saying the aspect of substance is merely language.

略。下之三句皆應云理。謂體法出假菩薩理。以出假故名之為出。出假之時已有真理。縱是上根亦先緣理。第三第四句準第二句說。次問答料簡中。云體法意通通三教故對析成四。又云更約別圓四門分別者。四門如文。故前文中義在藏通。所以更對后之兩教。若還準前作于析體入空出假冥真等名。銷別圓意義亦可矣。但是界外空假之別。及冥中道不思議理。以此為異。文以別圓四門。一一門中四門四悉。隨其相貌不無階差。初明入中根本四句者。既以別圓共為四門。故四門中言不斷者。界外圓體體惑性空。義當空門。空無所斷亦復無入。言斷入者。界外析法次第斷惑。既有所斷義當有門。有所斷故則名有入。第三門者兼用析體。第四門者謂析體理。次於一一下明於四門開成十六。復以一一門中各具斷等四義。復以四義隨順四悉。以十六悉成十六句。如空門中雖體達惑。名為不斷。世界既無生善滅惡及以見理。故名不入。下之三悉不斷如上。若為人中善既已生。義之如入。若對治中約治病邊。名之為入。不對病故名為不入。第一義中理性不當入與不入。余之三門其門雖異。對四悉邊其義不殊。次又更下。置前四悉於一一門復開四門。以十六門為十六句。即以空等對不入等。具足如前根本中說。其根本句雖名空等。以空等

中又有空等四義不同。故以所開空等四義。亦可對於不斷等四。故析體二教並皆具于入不入等四義不同。入謂詣理必然。不入謂理無所入。第三句以理雙照二義。第四句還以理為雙非。然以即與不即以分析體。並以三德為涅槃也。所言出者起用故也。所言入者冥理故也。斷及不斷四義同前。一門既然三門亦爾。出中雖即但對四門。準例亦應更對四悉。但是文略。次此則下復以別圓該通通藏。以由出入體析名同故也。應細思之不能具記。次明三十六句般若等者。雖因涅槃準論問起。答者。此中亦是即同而異屬般若德也。言生等者。此準大品照明品中。舍利弗問佛。云何應般若波羅蜜。佛言。色不生般若生。乃至一切種智不生般若生。雖歷諸法但成一句。今準此句開為三十六句也。經從色心以至種智為攝經意。不可委歷但云諸法。諸法既遠般若通深。故約三智以釋般若。亦約三諦以釋諸法。若作與前名異義同。諸法只是煩惱。般若只是涅槃。涅槃從斷般若從智。智斷雖殊共破諸法。故得稱為名異義同。且從智斷不同義邊。複名為別。又此般若諸法一十六句。各攝前來兩處三十六句。此乃句句從圓說也。若從次第即如前明煩惱涅槃出入。先約藏通入空出假。義兼圓別攝在衍門。依此則應諸法諸智生不生等。俱通四教。是故前

【現代漢語翻譯】現代漢語譯本中又有空等四義不同。所以用所開示的空等四種含義，也可以對應于不斷等四種含義。因此，析體二教都具備入與不入等四種不同的含義。『入』是指達到真理的必然途徑，『不入』是指真理沒有可以進入的地方。第三句用真理同時照亮兩種含義，第四句仍然以真理為雙重否定。然而，用『即』與『不即』來分析體性，並且用三德作為涅槃的體現。所說的『出』是指起作用，所說的『入』是指與真理融合。斷及不斷的四種含義與前面相同。一個門徑既然如此，三個門徑也是一樣。『出』中雖然是『即』，但針對的是四門。按照這個例子，也應該進一步對應四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）。但這只是文辭上的省略。接下來，『此則下』又用別教和圓教涵蓋通教和藏教，因為由『出入』的體性和分析名稱相同。應該仔細思考，不能全部記錄。接下來闡明三十六句般若等內容，雖然因為涅槃經的討論而引發提問，但回答者認為，這裡也是『即同而異』，屬於般若的功德。所說的『生』等，是根據《大品般若經·照明品》中，舍利弗問佛：『應如何修般若波羅蜜？』佛說：『色不生，般若生。』乃至『一切種智不生，般若生。』雖然歷經各種法，但只構成一句。現在根據這句話展開為三十六句。經文從色心到種智，是爲了概括經文的要義，不能詳細歷數，只能說是『諸法』。『諸法』既然深遠，般若就普遍而深刻，所以用三智（一切智、道種智、一切種智）來解釋般若，也用三諦（空諦、假諦、中諦）來解釋諸法。如果認為與前面的名稱不同而意義相同，那麼『諸法』只是煩惱，般若只是涅槃。涅槃從『斷』而來，般若從『智』而來。智慧和斷滅雖然不同，但共同破除諸法，所以可以稱為『名異義同』。而且從智慧和斷滅不同的意義方面，又稱為『別』。此外，這般若和諸法的一十六句，各自涵蓋了前面兩處的三十六句，這都是句句從圓教的角度來說的。如果從次第來看，就像前面所說的煩惱涅槃的出入，先從藏教和通教的角度，入空出假，意義兼顧圓教和別教，包含在衍門之中。依照這個道理，那麼諸法和諸智的生與不生等，都貫通四教。所以前面

【English Translation】 English version Furthermore, there are four different meanings associated with emptiness (空, kong) and others. Therefore, the four meanings of emptiness and so on that are revealed can also correspond to the four meanings of non-cessation (不斷, buduan) and so on. Thus, both the analytical body (析體, xiti) teachings possess the four different meanings of entering (入, ru) and not entering (不入, buru) and so on. 'Entering' refers to the inevitable path to reaching the truth, while 'not entering' means that there is no place for truth to enter. The third sentence uses truth to simultaneously illuminate two meanings, and the fourth sentence still uses truth as a double negation. However, 'identity' (即, ji) and 'non-identity' (不即, buji) are used to analyze the essence, and the three virtues (三德, sande) are taken as the embodiment of Nirvana. The so-called 'emerging' (出, chu) refers to arising and functioning, and the so-called 'entering' (入, ru) refers to merging with truth. The four meanings of cessation and non-cessation are the same as before. If one gateway is like this, then the three gateways are also the same. Although 'emerging' is 'identity', it is directed at the four gates. According to this example, it should also further correspond to the four Siddhanthas (四悉檀, sisidantuo) (Lokasiddhanta, Purushasiddhanta, Pratipakshasiddhanta, Paramarthasiddhanta). However, this is only an abbreviation in the text. Next, 'this then below' (此則下, cize xia) again uses the distinct teaching (別教, biejiao) and the perfect teaching (圓教, yuanjiao) to encompass the common teaching (通教, tongjiao) and the store teaching (藏教, zangjiao), because the essence and analytical names of 'emerging and entering' are the same. It should be carefully considered, and not everything can be recorded. Next, explaining the thirty-six sentences of Prajna (般若, bore) and so on, although the question arises because of the discussion in the Nirvana Sutra, the answerer believes that here it is also 'identity with difference' (即同而異, jitong eryi), belonging to the merit of Prajna. The so-called 'arising' (生, sheng) and so on, is based on the 'Illumination Chapter' in the Mahaprajnaparamita Sutra, where Shariputra (舍利弗, shelifo) asks the Buddha: 'How should one practice Prajnaparamita?' The Buddha said: 'Form does not arise, Prajna arises.' And so on, 'All-knowing wisdom does not arise, Prajna arises.' Although it goes through various dharmas, it only constitutes one sentence. Now, according to this sentence, it is expanded into thirty-six sentences. The sutra text, from form and mind to all-knowing wisdom, is to summarize the essence of the sutra, and it cannot be enumerated in detail, but can only be said to be 'all dharmas' (諸法, zhufa). Since 'all dharmas' are profound, Prajna is universal and profound, so the three wisdoms (三智, sanzhi) (wisdom of all, wisdom of the path, all-knowing wisdom) are used to explain Prajna, and the three truths (三諦, sandi) (truth of emptiness, truth of provisional existence, truth of the middle way) are also used to explain all dharmas. If it is thought that the names are different from before but the meanings are the same, then 'all dharmas' are only afflictions, and Prajna is only Nirvana. Nirvana comes from 'cessation' (斷, duan), and Prajna comes from 'wisdom' (智, zhi). Although wisdom and cessation are different, they jointly destroy all dharmas, so they can be called 'different names with the same meaning'. Moreover, from the aspect of the different meanings of wisdom and cessation, it is also called 'distinct' (別, bie). In addition, these sixteen sentences of Prajna and all dharmas each encompass the thirty-six sentences in the previous two places, all of which are spoken from the perspective of the perfect teaching. If viewed from the order, it is like the emerging and entering of afflictions and Nirvana mentioned earlier, first from the perspective of the store teaching and the common teaching, entering emptiness and emerging provisionally, the meaning encompassing both the perfect teaching and the distinct teaching, contained within the yana gate. According to this principle, then the arising and non-arising of all dharmas and all wisdoms, etc., all penetrate the four teachings. Therefore, the previous

文三十六句。次因料簡方復別出別圓之相。今般若中即對三智三境。則一切智中已含析體。余之二智。即是假中。三智宛然不須重問。是故則無料簡之文。又前名煩惱及以涅槃。而論出入。宜且先約前兩教以明。今云般若。般若本通。是故即約三智俱釋。又前煩惱一向約于顯露定教。是故但論斷與不斷入空出假。今般若中乃以顯露不定對說。故有境智對發不同。根本開合準前可知。于中先明互發一十六句。次明互照一十六句。所言發者。發有二義。一約不思議中不別而別以論相發。發智既爾照境亦然。又若境互發智可論宿習。若智互照境則有二義。若轉智互照不論發習。若逐境互照亦是發習。又若空假二智互照兩境。則通通別。義亦通於三藏菩薩。中智照二惟在別圓。義亦通於圓別接通。若立中名無中體者。亦通通教八地及三藏佛。唯不通於空假照中。照中但在別圓及接四處故也。又若從別說。二乘猶可互照真俗。三藏菩薩至菩提樹方乃照真。是故應以諸教諸位。諦智高下。觀實有無。若次不次。斷位伏位。上中下根。若單若復。以立境智。自在說之。義有通別故須遍說。若得此意例釋諸句諸義可從。總此諸文互發互照。大括文旨及以開權。只是妙智及以妙境相照相發。成於圓教十法成乘。是故得是十法異名。般若既

然。涅槃及身亦復如是。不復委明甚有深致。次明三十六身者。準前引論為問答中。如法觀佛。佛即法身。法身義當涅槃般若。所應所照義當煩惱諸法。故得名為是三一相。若不別而別。此中正當法身德也。身身相望成三十六。若名異義同不勞分別。具如第二卷末以三般若而對三身。境智既其互發互照。故使身亦互起互入。照境如入發智如起。今若更約別義分別直於佛身作三十六。從應更開出于化身。以對法報故得為四。言出入者。化興為出化息為入。問。但聞三身從法身起。不聞餘三從化身起。及以法報從應身起。答。從勝起劣即是施權。從劣起勝即是開權。跨節明義不可思議。無非法界。故得相起相入無妨。其相云何。如化應自說吾今此身是法身。況不是報能起既然。相入例此。理無起入約化緣明。豈可從緣而亡于理。又應以玄文三十六句感應對之。化應報三名之為顯。法即是冥。又報身者。亦得是冥亦得是顯。報身份于自他受用不同故爾。是故今文與論冥合。論云是三一相是故義同。雖一而三故復別說。

○次釋病患境者。先總明來意中。初文略明權實二病。初明實病中。云四蛇者以譬四大。于中復以鴟梟性升以譬火風。蟒鼠居穴以譬地水。此並金光明文。梟者食父母不孝鳥也。蟒者大蛇也。毒器重擔苦

【現代漢語翻譯】現代漢語譯本：『然。涅槃（Nirvana，寂滅）及身亦復如是。』這是說涅槃的境界和佛身的狀態也是如此。『不復委明甚有深致』，這裡不再詳細說明，但其中蘊含著深刻的道理。接下來解釋三十六身，依據前面引用的論述，以問答的形式展開。如法觀佛，佛即是法身（Dharmakaya，法性之身）。法身的意義對應于涅槃和般若（Prajna，智慧）。所應觀照的境界和所觀照的智慧，對應于煩惱和諸法。因此，可以稱之為三者一體。如果不加以區分而又有所區別，那麼這裡主要指的是法身的功德。各個身之間相互對應，形成了三十六身。如果只是名稱不同而意義相同，則不必分別。具體內容參見第二卷末尾，以三種般若對應三種身。境和智相互引發、相互照耀，因此使得身也相互生起、相互進入。照耀境界如同進入，引發智慧如同生起。現在如果更進一步地從不同的意義上進行區分，可以直接在佛身上區分出三十六種。從應身（Nirmanakaya，應化身）中可以進一步開出化身（化現之身），與法身和報身（Sambhogakaya，報償身）相對，因此可以分為四種。所謂出入，指的是化身興起為出，化身止息為入。問：只聽說過三身從法身生起，沒有聽說過其餘三身從化身生起，以及法身和報身從應身生起。答：從殊勝的境界生起低劣的境界，就是施權（方便之法）；從低劣的境界生起殊勝的境界，就是開權（顯真實之法）。跨越層次來闡明意義，是不可思議的。沒有哪一法不是法界的顯現，因此可以相互生起、相互進入，沒有妨礙。其相狀如何呢？比如化身和應身自己說：『我現在這個身就是法身。』更何況不是報身也能生起這樣的作用。相互進入的情況與此類似。從道理上來說，沒有生起和進入，只是從化緣的角度來說明。怎麼能因為化緣而喪失了道理呢？又可以用《玄文》中的三十六句感應來對應。化身、應身、報身，稱之為顯，法身就是冥。另外，報身也可以是冥，也可以是顯，因為報身份為自受用和他受用，所以不同。因此，現在的經文與論述暗合。論述中說『是三一相』，因此意義相同。雖然是一體，但又是三者，所以又分別說明。接下來解釋病患的境界。首先總的說明來意，第一段文字簡略地說明了權病和實病。首先說明實病，文中說『四蛇』，用它來比喻四大（地、水、火、風）。其中又用鴟梟（貓頭鷹）的習性向上飛昇來比喻火和風，用蟒蛇和老鼠居住在洞穴里來比喻地和水。這些都出自《金光明經》。鴟梟是吃父母的不孝之鳥。蟒蛇是大蛇。毒器重擔苦。

【English Translation】 English version: 『Indeed. Nirvana (extinction) and the body are also like this.』 This means that the state of Nirvana and the state of the Buddha's body are also like this. 『Not repeating the details, it has profound implications,』 here it is not explained in detail, but it contains profound principles. Next, explaining the thirty-six bodies, according to the previously cited arguments, unfolds in the form of questions and answers. Observing the Buddha according to the Dharma, the Buddha is the Dharmakaya (body of Dharma nature). The meaning of Dharmakaya corresponds to Nirvana and Prajna (wisdom). The realm to be observed and the wisdom to be observed correspond to afflictions and all dharmas. Therefore, it can be called the unity of the three. If it is not distinguished but there are differences, then this mainly refers to the merits of the Dharmakaya. The bodies correspond to each other, forming thirty-six bodies. If it is just a different name but the same meaning, there is no need to distinguish. See the end of the second volume for details, using the three Prajnas to correspond to the three bodies. The realm and wisdom mutually trigger and illuminate each other, thus causing the bodies to arise and enter each other. Illuminating the realm is like entering, triggering wisdom is like arising. Now, if we further distinguish from different meanings, we can directly distinguish thirty-six types in the Buddha's body. From the Nirmanakaya (transformation body), we can further open up the manifested body, which is opposite to the Dharmakaya and Sambhogakaya (reward body), so it can be divided into four types. The so-called coming out and entering refers to the arising of the manifested body as coming out, and the cessation of the manifested body as entering. It is inconceivable to clarify the meaning across levels. There is no Dharma that is not a manifestation of the Dharmadhatu, so they can arise and enter each other without hindrance. What is its appearance? For example, the manifested body and the response body themselves say: 『My current body is the Dharmakaya.』 Moreover, it is not the reward body that can produce such an effect. The situation of mutual entry is similar to this. From a logical point of view, there is no arising and entering, but it is explained from the perspective of transformation. How can the principle be lost because of transformation? Furthermore, the thirty-six sentences of response in 『Xuanwen』 can be used to correspond. The manifested body, the response body, and the reward body are called manifestation, and the Dharmakaya is darkness. In addition, the reward body can also be darkness or manifestation, because the reward body is divided into self-enjoyment and other-enjoyment, so it is different. Therefore, the current scripture and the argument secretly coincide. The argument says 『the three are one aspect,』 so the meaning is the same. Although it is one, it is three, so it is explained separately. Next, explain the realm of illness. First, generally explain the intention, the first paragraph briefly explains the expedient illness and the real illness. First, explain the real illness, the text says 『four snakes,』 using it to compare the four elements (earth, water, fire, wind). Among them, the owl's habit of flying upwards is used to compare fire and wind, and the python and rat living in caves are used to compare earth and water. These are all from the 『Golden Light Sutra.』 The owl is an unfilial bird that eats its parents. The python is a large snake. Poisonous utensils, heavy burdens, suffering.

藪。此三並譬陰苦。藪者大澤也。此中無人唯聚水草。故可以譬苦無主宰眾法聚集。若一大違反能造諸惡。故大經二十一云。四蛇害人不墮諸惡。四大害人定墮三惡。四大相違故造諸惡。名為害人。毒器重擔思之可知。四國為鄰等者。鄰者近接也。四大和合即鄰近義。此亦金光明文也。虛者弱也。乘者接也便也。休者美也。否者衰也。故空品云。業力機關假偽空聚。地水火風共相殘害。猶如四蛇同共一篋。四大蚖蛇其性各異。二上二下諸方亦然。心識二性躁動不安。諸佛問訊等者。問者命也。此以上問下。故鄭玄雲。小聘曰問。又以下啟上為問。今文意者同輩相問。漢書云。令問休預。訊者亦問也。亦廣辭也。廣以己意宣其問辭。如法華中分身佛集。皆遣侍者問訊釋迦少病少惱等。大論廣解佛問訊辭云。佛示同人故但云少。病有二義下次分權實。若偃臥下初明權疾。即如凈名託疾方丈。國王長者大臣人民皆往問疾。因以身疾廣為說法。即凡俗眾也。言斥小者如弟子品。言呵大者如菩薩品。又因文殊傳如來旨問果疾竟。即自問云。居士。是疾何所因起其生久如。當云何滅。問因疾也。凈名因為廣說因疾。因茲以明三觀調伏四教慰喻。廣說因疾及以果疾。他云凈名彈呵聲聞。是故經初不歡聲聞。若爾。下文亦呵菩薩。何以

經初亦嘆菩薩。有嘆無嘆自是經家或存或略。此乃不關呵與不呵。又古人云。凈名經意折挫聲聞褒揚菩薩。失意同前。今家但云折小彈偏嘆大褒圓。同用八字得失天隔。故今略云斥小呵大。三觀折伏等。已如前說。寄滅譚常者。大經文中寄應跡滅度譚法身圓常。故於序中因純陀請住與文殊往復。已開常宗。至第五卷云。我為聲聞諸弟子等。說毗伽羅論。謂如來常存無有變易。若有說言如來無常。云何是人舌不墮落。文中處處研核問答。顯于佛性常恒不變。若不因於唱滅請住。無由譚於斯身不滅。因病說力者。現病品中迦葉問佛。如來往昔已於無量萬億劫中。修菩薩行常行愛語。利益眾生不令苦惱。施諸病者種種醫藥。何緣於今自言有病。世尊。世人有病。或坐或臥不安其處。或索飲食教誡家屬修治產業。何故如來默然而臥。不教弟子聲聞人等。何緣不說尸羅諸禪及解脫等。何緣不說大乘經典。何故不以無量方便。教大迦葉人中象王。令其不退菩提之心。又不治于諸惡比丘。云何默然右脅而臥。如經廣說(云云)。又云。如來四大無不和適身力具足。迦葉又以三牛十四象。力士缽健提。八臂那羅延。後後十十增較十住一節。是故菩薩力為最大。況如來成道初坐道場逮得十力。今者不應如彼嬰兒。如來因即放大光明種種神

【現代漢語翻譯】現代漢語譯本：《經》的開頭也讚歎菩薩。至於有讚歎或無讚歎，這取決於經書編纂者或有保留或有省略。這與呵斥或不呵斥無關。而且古人說，《維摩詰經》的用意是貶低聲聞，褒揚菩薩。這種理解的偏差與之前的相同。現在的說法只是貶低小乘，彈斥偏頗，讚歎大乘，褒揚圓滿。同樣使用八個字，但得失卻有天壤之別。所以現在簡略地說成斥責小乘，呵斥大乘。三觀折伏等，已經如前所述。至於寄滅譚常，是指《大般涅槃經》的經文中，藉著應化之身示現滅度，來談論法身的圓滿常住。所以在序品中，因為純陀（Cunda，人名，供養佛陀最後食物者）請求佛陀住世，與文殊菩薩（Manjusri，智慧的象徵）的往復對話，就已經開啟了常宗。到第五卷說：『我為聲聞諸弟子等，說毗伽羅論（Vigala，不堅固之意），謂如來常存無有變易。若有說言如來無常，云何是人舌不墮落。』經文中處處研核問答，彰顯佛性常恒不變。如果不因為唱說滅度而請求住世，就沒有機會談論這個身體不滅。至於因病說力，是指現病品中，迦葉（Kasyapa，佛陀的十大弟子之一）問佛：『如來往昔已於無量萬億劫中，修菩薩行常行愛語，利益眾生不令苦惱，施諸病者種種醫藥。何緣於今自言有病。世尊。世人有病。或坐或臥不安其處。或索飲食教誡家屬修治產業。何故如來默然而臥。不教弟子聲聞人等。何緣不說尸羅（Sila，戒律）諸禪（Dhyana，禪定）及解脫（Moksha，解脫）等。何緣不說大乘經典。何故不以無量方便，教大迦葉人中象王，令其不退菩提之心。又不治于諸惡比丘。云何默然右脅而臥。』如經廣說（云云）。又說：『如來四大無不和適身力具足。』迦葉又以三牛十四象，力士缽健提（Bhadra，人名），八臂那羅延（Narayana，印度教神祇，毗濕奴的化身）的力量，後後十十增加，比較十住菩薩的一個階段。所以菩薩的力量是最大的。何況如來成道之初，坐在道場，獲得十力（Dasabala，佛陀的十種力量）。現在不應該像那些嬰兒一樣。如來因此就放大光明，種種神變。

【English Translation】 English version: The sutra also praises Bodhisattvas at the beginning. As for whether there is praise or not, it depends on whether the sutra compilers retained or omitted it. This is not related to whether to criticize or not. Moreover, the ancients said that the intention of the Vimalakirti Sutra is to belittle Sravakas and praise Bodhisattvas. The deviation in this understanding is the same as before. The current saying is simply to belittle the Hinayana, criticize the biased, praise the Mahayana, and commend the perfect. Using the same eight characters, but the gains and losses are worlds apart. So now it is briefly said as criticizing the small and scolding the great. The three contemplations of subduing, etc., have been said before. As for 'borrowing extinction to discuss permanence', it refers to the fact that in the text of the Nirvana Sutra, the manifested body is used to talk about the perfect and permanent Dharmakaya. Therefore, in the prologue, because Cunda (Cunda, name of a person, the one who offered the last meal to the Buddha) requested the Buddha to stay in the world, the back-and-forth dialogue with Manjusri Bodhisattva (Manjusri, symbol of wisdom) had already opened the door to the doctrine of permanence. In the fifth volume, it says: 'I speak the Vigala (Vigala, meaning impermanent) doctrine for the Sravaka disciples, saying that the Tathagata always exists without change. If someone says that the Tathagata is impermanent, how can this person's tongue not fall off?' The sutra examines and answers everywhere, revealing that the Buddha-nature is constant and unchanging. If it were not for requesting to stay in the world because of proclaiming extinction, there would be no opportunity to talk about this body not being extinguished. As for 'explaining strength through illness', it refers to the fact that in the chapter on showing illness, Kasyapa (Kasyapa, one of the Buddha's ten great disciples) asked the Buddha: 'In the past, the Tathagata has cultivated Bodhisattva practices for countless billions of kalpas, always speaking loving words, benefiting sentient beings and not causing them suffering, and giving various medicines to the sick. Why do you now say that you are sick? World Honored One, people in the world are sick, and they are restless whether sitting or lying down. Or they ask for food and drink, teach their families, and manage their property. Why does the Tathagata lie silently? Why not teach the Sravaka disciples? Why not speak of Sila (Sila, precepts), Dhyana (Dhyana, meditation), and Moksha (Moksha, liberation)? Why not speak of the Mahayana sutras? Why not use countless skillful means to teach the great Kasyapa, the elephant king among men, so that he does not retreat from the mind of Bodhi? And why not cure the evil Bhikkhus? Why do you lie silently on your right side?' As the sutra says in detail (etc.). It also says: 'The Tathagata's four elements are all harmonious and his physical strength is complete.' Kasyapa also used the strength of three bulls, fourteen elephants, the strong man Bhadra (Bhadra, name of a person), and the eight-armed Narayana (Narayana, Hindu deity, an avatar of Vishnu), increasing by ten each time, comparing it to one stage of the ten abodes of Bodhisattvas. Therefore, the power of a Bodhisattva is the greatest. Moreover, when the Tathagata first attained enlightenment, he sat in the Bodhimanda and attained the ten powers (Dasabala, the ten powers of the Buddha). Now he should not be like those infants. Therefore, the Tathagata emitted great light and various miraculous transformations.

變已。語迦葉言。我于往昔無量無邊億那由他百千萬劫。已除病根永離倚臥。是諸眾生不知大乘方等密語。便謂如來實有病惱。如是說者並因現病迦葉請問。又因疾者三惑也。果疾者二死也。實疾者。眾生實惑及斷未盡者。權疾者諸大菩薩隨斷何惑。則能示現權同實疾。如是權實並非今所觀。從今所觀下判也。今所觀境是凡夫四大實疾。仍因觀陰及煩惱等。四大增損。即前所引金光明經所明病相。為今境也。上智利根等者。正明來意。先法次喻。初法中雲上智等者。上智之人解前陰入境中安忍不隨強軟。已入十信不須至此。故前文云。若安忍者不須餘九。謂安於內外煩惱病患。是則病患前已安竟。如躄樹等者。躄者倒也。斫者如第三卷釋。鈍根病重故須重重辯于觀行。如大樹巨石非一下一斧可穿可斷。故重於此更辯十乘。如億下萬斧。夫長病等者。通舉經中病能為障。今此文意未必須長。但能障禪即須觀察。故阿含中四法能退阿羅漢果。謂長病遠行諫諍營事。今非全爾。下結云四悉者。初文即世界。從經云下證為人。既明三學即生善意。戒定如文。從起邪倒下即是失慧。以失顯得得即生善。戒定亦然。從複次下即對治意。從又下即第一義意。次正釋中文自為五。初病相中先略明辯脈所以中雲。診者候脈也。云今不須精

【現代漢語翻譯】現代漢語譯本變已（已經結束）。佛陀告訴迦葉（佛陀十大弟子之一）：『我在過去無量無邊億那由他百千萬劫的時間裡，早已消除了疾病的根源，永遠脫離了倚靠和臥倒的狀態。』是那些眾生不瞭解大乘方等（大乘佛教經典）的秘密教義，就認為如來（佛陀的稱號）實際上有疾病和煩惱。這樣說的人，都是因為看到了（佛陀）示現的疾病。迦葉的請問，也是因為眾生的疾病有三種迷惑：果報之疾，是兩種死亡（分段生死和變易生死）；實際的疾病，是眾生真實的迷惑以及尚未斷盡的煩惱；權巧示現的疾病，是諸大菩薩隨著斷除某種迷惑，就能示現出和真實疾病一樣的狀態。這樣的權巧示現和真實疾病，並非現在所要觀察的。從現在所觀察的（內容）開始判斷。現在所觀察的境界，是凡夫四大假合之身的真實疾病，仍然是因為觀察五陰（色、受、想、行、識）以及煩惱等等，導致四大不調。這就是前面所引用的《金光明經》中所闡明的疾病的表象，是現在的境界。上面所說的上智利根等人，正是爲了說明來意。先說法，後用比喻。最初的說法中說，上智等人，上等智慧的人，瞭解前面的五陰入于境界時，能夠安忍，不隨從強硬或軟弱（的境界），已經進入十信位，不需要到這裡（才能做到）。所以前面的經文說，如果能夠安忍，就不需要其餘的九個（信心）。所謂安忍于內外煩惱和病患，就是說病患在前面已經安忍完畢。如同躄樹（傾倒的樹木）等，躄就是倒下的意思。斫，如同第三卷所解釋的。鈍根的人，病重，所以需要反覆辨析觀行。如同大樹和巨石，不是一下一下斧頭就能穿透和砍斷的。所以在這裡再次辨析十乘觀法。如同億萬把斧頭。長病等等，是總括經中疾病能夠成為障礙。現在這段經文的意思，未必需要是長期的疾病，但只要能夠障礙禪定，就需要觀察。所以《阿含經》中說，四種法能夠退失阿羅漢果，就是長病、遠行、諫諍、營事。現在並非完全如此。下面總結說四悉檀（四種普遍的施教方法）：最初的經文就是世界悉檀（因世界而施教）。從經文說下，證明是為人悉檀（因人而施教）。既然闡明了三學（戒、定、慧），就產生了善意。戒和定如同經文所說。從『起邪倒』下，就是失慧（失去智慧）。因為失去（智慧）而顯得得到（智慧）就產生了善。戒和定也是這樣。從『複次』下，就是對治悉檀（用以對治眾生煩惱）。從『又』下，就是第一義悉檀（引導眾生進入真理）。接下來正式解釋經文，分為五個部分。最初的病相中，先簡略地闡明辨別脈象的原因。中間說，『診』就是候脈（診脈）的意思。說『現在不需要精』。

【English Translation】 English version It is finished. The Buddha said to Kashyapa (one of the ten major disciples of the Buddha): 'In the past immeasurable, boundless, billions of nayutas, hundreds of thousands of kalpas, I have already eliminated the root of illness and have forever departed from leaning and lying down.' It is those sentient beings who do not understand the secret language of the Mahayana Vaipulya Sutras (Mahayana Buddhist scriptures), and thus think that the Tathagata (an epithet of the Buddha) actually has illness and afflictions. Those who say this are because they see the manifested illness (of the Buddha). Kashyapa's question is also because the illnesses of sentient beings have three kinds of delusion: the illness of karmic retribution, which is the two kinds of death (death by segments and death by transformation); the actual illness, which is the real delusion of sentient beings and the afflictions that have not yet been completely eradicated; the illness manifested by skillful means, which is that the great Bodhisattvas, as they eradicate certain delusions, can manifest a state that is the same as a real illness. Such skillful manifestations and real illnesses are not what we are observing now. The judgment begins from what we are observing now. The realm we are observing now is the real illness of ordinary people's four aggregates (earth, water, fire, and wind), which is still caused by observing the five skandhas (form, feeling, perception, volition, and consciousness) and afflictions, etc., leading to the imbalance of the four aggregates. This is the manifestation of illness explained in the previously cited 'Golden Light Sutra,' which is the current realm. The above-mentioned people of superior wisdom and sharp faculties are precisely to explain the intention of coming here. First, the Dharma is explained, then a metaphor is used. In the initial explanation, it is said that people of superior wisdom, etc., are those who understand that when the five skandhas enter the realm, they can endure and not follow the strong or weak (realms), and have already entered the ten stages of faith, so they do not need to come here (to achieve this). Therefore, the previous sutra text said that if one can endure, then the remaining nine (faiths) are not needed. So-called enduring internal and external afflictions and illnesses means that the illness has already been endured in the past. Like a prostrate tree (a fallen tree), etc., prostrate means fallen. 'Chopping' is as explained in the third volume. People with dull faculties have severe illnesses, so they need to repeatedly analyze the practice of contemplation. Like a large tree and a huge rock, they cannot be penetrated and cut down with just one or two axes. Therefore, the ten vehicles of contemplation are analyzed again here, like billions of axes. Long-term illness, etc., is a general summary of how illness can be an obstacle in the sutras. The meaning of this passage now does not necessarily require it to be a long-term illness, but as long as it can obstruct meditation, it needs to be observed. Therefore, the Agamas say that four dharmas can cause the loss of Arhatship, which are long-term illness, distant travel, remonstrance, and engaging in affairs. It is not entirely like this now. The following concludes by saying the four siddhantas (four universal methods of teaching): the initial sutra text is the world siddhanta (teaching according to the world). From the sutra text below, it proves that it is the personal siddhanta (teaching according to the person). Since the three learnings (discipline, concentration, and wisdom) have been explained, good intention arises. Discipline and concentration are as the sutra text says. From 'arising perverse views' below, it is the loss of wisdom. Because of losing (wisdom), gaining (wisdom) is manifested, and good arises. Discipline and concentration are also like this. From 'furthermore' below, it is the antidote siddhanta (used to counteract the afflictions of sentient beings). From 'also' below, it is the first principle siddhanta (guiding sentient beings into the truth). Next, the sutra text is formally explained, divided into five parts. In the initial appearance of illness, the reason for distinguishing the pulse is briefly explained first. In the middle, it says, 'diagnosis' means observing the pulse (taking the pulse). It says 'now there is no need to be precise'.

判等者。不須如向上中下醫委論脈法。今略明之。脈者血氣所行道也。夫脈法者本在醫道。非可具知。今須略知五藏之相而用治法。四時脈相者。春弦夏洪秋浮冬沈。土王四季。用對五行五藏相生相剋。以辯脈相。略明候法者。從魚至貫名為尺澤。即大拇指后大橫文前名之為魚。大橫文后名之為貫。貫后三寸名為寸口。尺后寸前名為關陽。肝心出左脾肺出右。左腎為命門。右腎為命根。肺脈來時如順榆葉曰平。如風吹毛曰病。如連珠者曰死。心脈來時如管曰平。如連珠曰病。前曲后直如帶鉤曰死。肝脈來時薄弱曰平。如張弓弦曰病。如雞蹈地曰死。脾脈來時阿阿如綖曰平。如雞舉足曰病。如鳥啄水漏曰死。腎脈來時微細而長曰平。如彈石曰病。如解索曰死。諸脈暫大復小為陰。暫小復大曰陽。然諸侯體文中易了。而指下難明。今且略知未煩委悉。今文明五藏相者。非是相生亦非相剋。但當藏太增而成於病。如木性多直今太洪直。次大性升今多輕浮。金性堅利今太尖銳。水性流注今則滴瀝。土性堅澀今太沉重。或性過分致病或衰弱故而致患也。若相剋者準五行可知。從面無光澤下。五藏體減故致成病。木主肝。若枝葉枯燥是木之病。故無光澤等如木無潤。火主心也。火若失色不赤是火之病。故面青皅而成病也。金主肺肺

【現代漢語翻譯】判等者（判斷病情的人）。不必像那些高明的或普通的醫生那樣詳細討論脈法。現在我簡要地說明一下。脈是血氣執行的通道。脈法原本屬於醫道，不可能完全瞭解。現在需要略微瞭解五臟的相互關係，並用以治療。四季的脈象是：春季如弦，夏季洪大，秋季浮淺，冬季沉伏。土在四季都旺盛。用五行五臟相生相剋的原理來辨別脈象。簡要說明診脈的方法：從魚際到寸口稱為尺澤。大拇指后的橫紋前稱為魚際，橫紋后稱為寸口。寸口后三寸稱為寸口。尺后寸前稱為關陽。肝心在左手，脾肺在右手。左腎為命門，右腎為命根。肺脈來時，像順著榆樹葉一樣是平脈。像風吹毛一樣是病脈。像連珠一樣是死脈。心脈來時，像管道一樣是平脈。像連珠一樣是病脈。前曲后直，像帶鉤一樣是死脈。肝脈來時，薄弱是平脈。像拉緊的弓弦一樣是病脈。像雞踩地一樣是死脈。脾脈來時，緩緩而來像絲線一樣是平脈。像雞抬腳一樣是病脈。像鳥啄水滴漏一樣是死脈。腎脈來時，微細而長是平脈。像彈石頭一樣是病脈。像解開繩索一樣是死脈。各種脈象暫時變大又變小是陰脈，暫時變小又變大是陽脈。雖然各種脈象的體徵容易理解，但指下難以分辨。現在姑且略微瞭解一下，不必過於詳細。現在說明五臟的相互關係：不是相生也不是相剋，只是當臟器太過而導致疾病。比如木的性質是多直，現在太過洪直。火的性質是上升，現在太過輕浮。金的性質是堅硬鋒利，現在太過尖銳。水的性質是流動灌注，現在卻滴滴答答。土的性質是堅實澀滯，現在太過沉重。或者性質過分導致疾病，或者衰弱而導致患病。如果是相剋，按照五行就可以知道。從面部沒有光澤開始，五臟的本體減弱，所以導致疾病。木主肝。如果枝葉枯燥，就是木的病。所以沒有光澤等同於木沒有潤澤。火主心。火如果失去顏色，不紅潤，就是火的病。所以面色發青發白而形成疾病。金主肺。

【English Translation】 The judge of equality (one who judges the condition). It is not necessary to discuss the pulse method in detail like those superior or ordinary doctors. Now I will briefly explain it. The pulse is the path through which blood and qi flow. The pulse method originally belongs to medicine, and it is impossible to fully understand it. Now it is necessary to have a slight understanding of the interrelationship of the five organs and use it for treatment. The pulse signs of the four seasons are: spring is like a string, summer is abundant, autumn is floating, and winter is sinking. Earth is prosperous in all four seasons. Use the principle of mutual generation and mutual restraint of the five elements and five organs to distinguish the pulse signs. Briefly explain the method of pulse diagnosis: from the fish border to the cunkou (寸口) is called chize (尺澤). The front of the transverse line behind the thumb is called the fish border, and the back of the transverse line is called the cunkou. Three inches after the cunkou is called cunkou. The front of the cun after the chi is called guanyang (關陽). The liver and heart are on the left hand, and the spleen and lungs are on the right hand. The left kidney is the life gate (命門), and the right kidney is the root of life (命根). When the lung pulse comes, it is smooth like following the elm leaves. Like the wind blowing hair, it is a sick pulse. Like a string of beads, it is a dead pulse. When the heart pulse comes, it is smooth like a pipe. Like a string of beads, it is a sick pulse. Curved in the front and straight in the back, like a belt hook, it is a dead pulse. When the liver pulse comes, weakness is a normal pulse. Like a taut bowstring, it is a sick pulse. Like a chicken stepping on the ground, it is a dead pulse. When the spleen pulse comes, it is slow and like silk thread, it is a normal pulse. Like a chicken raising its foot, it is a sick pulse. Like a bird pecking water and leaking, it is a dead pulse. When the kidney pulse comes, it is subtle and long, it is a normal pulse. Like a stone being flicked, it is a sick pulse. Like untying a rope, it is a dead pulse. Various pulse signs that temporarily become larger and then smaller are yin pulses, and those that temporarily become smaller and then larger are yang pulses. Although the physical signs of various pulse signs are easy to understand, they are difficult to distinguish under the fingers. Now let's just understand it briefly, without being too detailed. Now explain the interrelationship of the five organs: it is neither mutual generation nor mutual restraint, but only when the organs are too much that they cause disease. For example, the nature of wood is mostly straight, but now it is too abundant and straight. The nature of fire is rising, but now it is too light and floating. The nature of metal is hard and sharp, but now it is too sharp. The nature of water is flowing and pouring, but now it is dripping. The nature of earth is solid and astringent, but now it is too heavy. Or the nature is excessive and causes disease, or it is weak and causes illness. If it is mutual restraint, it can be known according to the five elements. Starting from the face without luster, the body of the five organs is weakened, so it leads to disease. Wood governs the liver. If the branches and leaves are dry, it is a disease of wood. Therefore, no luster is equivalent to wood without moisture. Fire governs the heart. If the fire loses its color and is not red, it is a disease of fire. Therefore, the face turns blue and white and forms a disease. Metal governs the lungs.

色白而今色黑。是肺病也。水主腎。流處壅滯令體無力。故腎病也。土主脾。如堆阜不平即脾病也。從肝上有白物去。五行相剋故五藏病生。故用六氣治於五藏。治法應在下治法中。今文對此略明為便。故預列之。後文治中不復更出。然此六氣但取呼吸帶聲出氣為治。亦不全用字型為義。如吹者亦云冷氣。次噓氣者云出氣。呼者暖氣也。𡁱呵𡀗此三全無此之字型。但有嘻字即痛聲也。但須呼吸。聲似五音即屬五藏還治五藏。用者應于牙齒唇舌調停出聲使不失五音。呵屬商吹呼屬羽。噓屬徴𡁱屬宮𡀗屬角。五行對之以屬五藏。今並用本藏上氣以治本藏。所以用本藏者。既克他藏令他藏病。故用本氣牽歸本藏。不令害他。如肺害肝是金克木。還用肺氣收取金行。余之四藏準此可知。淋字亦應作麻。其病鬼如灶君者。只是黑色耳。腎被脾害即成腎病。病鬼還隨本藏之色。故如灶君。第一本中具約五色明五藏鬼。今文但略于腎藏明之。準文次第應在病因緣中。即鬼病也。文隨便故寄此中列。次釋脾云其色籠桶者。應云黃籠桶也。從有多惛惛去。是六神病相。此準俗說。故一神各守一藏王於六根。陰是身之根本。通於五藏五根。如經律異相中雲。昔有國王令人覓師子[豸*童]。如其不得當斷汝命。懼王命故處處求覓。得師子[

豸童]送來上王。中道睡臥。六根六神各諍其功。目神言。由我視故知師子[豸童]處。耳神言。由我聽故知師子[豸童]處。足神言。由我至故能取是[豸童]。手神言。由我捉持得師子[豸童]。鼻神言。由我嗅故得師子[豸童]。諸神皆言舌最無功。舌神不伏倍索其功。有一羅漢因行遇見是人神諍。恐王錯殺即隨[豸童]者以至王所。[豸童]者前至。王問[豸童]者。為是師子[豸童]不耶。答云。不真。王令殺之。羅漢具為大王說之。其人免死。彼文字喻處眾之人。各伐其功則無德之人最為尤害。此喻雖似各有根神。非他有情。次明病因緣中文自為六。次食不節以成病者。亦如博物志云。若雜食者百疾妖邪之所鐘。食逾少心愈明。食逾多身逾損。故食不可過度。故要覽云。夫病從口入禍從口出。故君子慎言語節飲食。次明損益相。云從腰三孔入四支者。大論二十六釋十想中雲。譬如釀酒。滓濁為糞清者為尿。腰有三孔。風吹膩汁散入百脈。與先血合凝變為肉。從於新肉生膏脂骨髓。從此生者名為身根。乃至生於五情諸根。如此並以資長為生。癖者水不能行也。又身火下教調食法。次引世諺。次食五味下約藏增損。可見。次坐禪不節成病中。初明身儀不正。心增怠慢招病來魔。次與發觸

【現代漢語翻譯】現代漢語譯本『[豸童]』（一種動物，具體指什麼已不可考）被送給國王。在半路上，負責運送的人睡著了。他的六根（眼、耳、鼻、舌、身、意）和六神（眼識、耳識、鼻識、舌識、身識、意識）各自爭論自己的功勞。眼識說：『因為我能看見，所以才能知道『[豸童]』在哪裡。』耳識說：『因為我能聽見，所以才能知道『[豸童]』在哪裡。』足神說：『因為我走到那裡，所以才能取到這個『[豸童]』。』手神說：『因為我抓住它，所以才能得到『[豸童]』。』鼻神說：『因為我能聞到氣味，所以才能得到『[豸童]』。』其他的神都說舌頭最沒有用。舌神不服氣，加倍地索要功勞。有一位阿羅漢（佛教修行者，已證得解脫）因為行走而遇見這些人爭論。他擔心國王會錯誤地殺人，就跟隨運送『[豸童]』的人到了國王那裡。運送『[豸童]』的人先到了。國王問運送者：『這是真的『[豸*童]』嗎？』回答說：『不是真的。』國王就下令殺了他。阿羅漢把事情的來龍去脈都告訴了大王，這個人因此免於一死。這段經文的比喻是說，在眾人之中，各自誇耀自己的功勞，那麼沒有德行的人危害最大。這個比喻雖然看似各有根神，但並非其他有情眾生。接下來闡明疾病的因緣，經文中分為六個方面。首先是飲食不節制導致疾病，就像《博物志》里說的那樣：『如果雜亂地吃東西，各種疾病和妖邪就會聚集。吃得越少，心越清明；吃得越多，身體越受損。』所以飲食不可以過度。《要覽》里說：『疾病從口進入，災禍從口而出。』所以君子要謹慎言語，節制飲食。接下來闡明損益的相互關係。『從腰部三個孔進入四肢』，《大智度論》第二十六品解釋十想時說：『譬如釀酒，滓是污濁的成為糞便，清澈的成為尿液。』腰部有三個孔，風吹動膩汁散入百脈，與先前的血混合凝結變為肉。從新的肉里產生膏脂骨髓。從此產生的叫做身根，乃至產生五情諸根。這些都用來滋養生長。『癖』是指水不能執行。還有身火下教調食法。接下來引用世俗的諺語。接下來『食五味』下面是關於五臟增損的論述，可以參考。接下來是坐禪不節制導致疾病，首先闡明身體姿勢不正，心中增加懈怠，招致疾病和魔障。接下來是與頭髮的接觸。

【English Translation】 English version The 『[豸童]』 (an animal, the specific type of which is now untraceable) was being sent to the king. On the way, the person transporting it fell asleep. His six roots (eye, ear, nose, tongue, body, mind) and six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) each argued for their own merit. The eye-consciousness said, 『Because I can see, I know where the 『[豸童]』 is.』 The ear-consciousness said, 『Because I can hear, I know where the 『[豸童]』 is.』 The foot-consciousness said, 『Because I walked there, I was able to retrieve this 『[豸童]』.』 The hand-consciousness said, 『Because I grasped it, I obtained the 『[豸童]』.』 The nose-consciousness said, 『Because I can smell it, I obtained the 『[豸童]』.』 The other consciousnesses all said that the tongue was the least useful. The tongue-consciousness was not convinced and demanded even more credit. A Arhat (a Buddhist practitioner who has attained liberation) happened to encounter these people arguing while walking. Fearing that the king would mistakenly kill someone, he followed the person transporting the 『[豸童]』 to the king. The person transporting the 『[豸童]』 arrived first. The king asked the transporter, 『Is this the real 『[豸*童]』?』 He replied, 『It is not real.』 The king then ordered him to be killed. The Arhat explained the whole situation to the king, and the person was spared from death. The metaphor in this text is that among people, if each boasts of their own merits, then those without virtue are the most harmful. Although this metaphor seems to involve individual root-consciousnesses, it does not refer to other sentient beings. Next, it explains the causes and conditions of illness, which are divided into six aspects in the scripture. First, immoderate eating leads to illness, just as the 『Records of Diverse Matters』 says: 『If one eats in a mixed and disordered way, various diseases and evil influences will gather. The less one eats, the clearer the mind; the more one eats, the more the body is harmed.』 Therefore, eating should not be excessive. The 『Essentials』 says: 『Illness enters through the mouth, and disaster comes out of the mouth.』 Therefore, a gentleman should be careful in speech and moderate in diet. Next, it explains the mutual relationship of gain and loss. 『Entering the four limbs from the three holes in the waist,』 the twenty-sixth chapter of the 『Great Perfection of Wisdom Treatise』 explains the ten thoughts, saying: 『It is like brewing wine, the dregs are turbid and become feces, and the clear part becomes urine.』 There are three holes in the waist, and the wind blows the greasy fluid, scattering it into the hundreds of vessels, mixing with the previous blood, and congealing into flesh. From the new flesh, fat, marrow, and bones are produced. What arises from this is called the body-root, and even the five emotional roots arise. These are all used to nourish growth. 『Obstruction』 refers to the inability of water to flow. There is also the method of regulating diet based on the fire of the body below. Next, it quotes a common saying. Next, 『eating the five flavors』 below is a discussion of the increase and decrease of the five organs, which can be consulted. Next, immoderate meditation leads to illness, first clarifying that incorrect body posture and increased laziness in the mind invite illness and demonic obstacles. Next is contact with the hair.

相違中。云重如沉下等者。明八觸相。此八觸者四上四下去。明對息辯觸。觸順四大故順八觸。若發重觸下明違觸成病。又但下明用止觀以動病也。初用止中過分太增故病。次明用觀不調。五塵五藏五行相生相剋。一一塵中復各有五。應須善知相生相剋主對之相。初五色者。如白虎通博物志云。東方木。其帝太皞。其佐句芒。執規而治春。其星太歲。其獸青龍。其音角。其日甲乙其味酸。臭膻。南方火。其帝炎帝。佐祝融。執衡而治夏。其星熒惑。鳥朱雀。音徴。日丙丁。味苦。臭焦。西方金。帝少皞。佐蓐收。執矩而治秋。星太白。獸白虎。音商。日庚辛。味辛。臭腥。北方水。帝顓頊。佐玄冥。執權而治冬。星辰星獸玄武。音羽。日壬癸。味咸。臭腐。中央土。其帝黃帝。佐后土。執綱而制四方。星鎮星。獸黃龍。音宮。日戊己。味甘。臭香。佐者主五行之官。具如前授世法藥中說。故五聲亦屬五行五音。呼喚屬角木。語言屬徴火。哭屬商金。吟屬羽水歌屬官土。五觸中。木體實火性暖。若對四大西方屬風故輕。如文。此準大集經意。若準俗文如博物志等。臊腥等氣如前釋。嬰兒者。嬰頸飾也。蒼頡篇云。男曰兒。女曰嬰。今言嬰者通男女也。故釋名云。人之初生曰嬰兒者。胸前曰嬰。接之嬰前而乳養之。故曰嬰

【現代漢語翻譯】現代漢語譯本：在『相違中。云重如沉下等者』中，闡明了八觸相。這八觸相是四上四下，闡明了對息辨觸。觸順應四大，所以順應八觸。如果發重觸，下面闡明違觸成病。又，但下闡明用止觀來調動病癥。最初用止中，因為過分太增而導致生病。其次闡明用觀不調。五塵、五藏、五行相生相剋。每一個塵中又各有五。應該要善於瞭解相生相剋、主對之相。最初的五色，如《白虎通》、《博物志》所說：東方屬木，其帝是太皞（東方之神），其佐是句芒（主管樹木的官），執規而治理春天，其星是太歲（木星），其獸是青龍（東方之神），其音是角，其日是甲乙，其味是酸，氣味是膻。南方屬火，其帝是炎帝（南方之神），佐是祝融（火神），執衡而治理夏天，其星是熒惑（火星），鳥是朱雀（南方之神），音是徴，日是丙丁，味是苦，氣味是焦。西方屬金，帝是少皞（西方之神），佐是蓐收（秋神），執矩而治理秋天，星是太白（金星），獸是白虎（西方之神），音是商，日是庚辛，味是辛，氣味是腥。北方屬水，帝是顓頊（北方之神），佐是玄冥（水神），執權而治理冬天，星是辰星（水星），獸是玄武（北方之神），音是羽，日是壬癸，味是咸，氣味是腐。中央屬土，其帝是黃帝（中央之神），佐是后土（土地神），執綱而制四方，星是鎮星（土星），獸是黃龍（中央之神），音是宮，日是戊己，味是甘，氣味是香。佐，是主管五行的官。具體如前面傳授世法藥中所說。所以五聲也屬於五行五音。呼喚屬於角木，語言屬於徴火，哭屬於商金，吟屬於羽水，歌屬於宮土。五觸中，木體是實的，火性是暖的。如果對應四大，西方屬風，所以輕。如文中所說。這裡依據《大集經》的意思。如果依據俗文，如《博物志》等，臊腥等氣味如前解釋。嬰兒，是頸飾。蒼頡篇說，男的叫『兒』，女的叫『嬰』。現在說『嬰』，是通指男女。所以《釋名》說，人初生叫嬰兒，胸前叫『嬰』，接住『嬰』前而乳養他，所以叫『嬰』。

【English Translation】 English version: In 'Contradiction, such as clouds heavy as sinking downwards,' the eight touches are elucidated. These eight touches are four upwards and four downwards, clarifying the differentiation of touch related to breath. Touch accords with the four great elements, thus according with the eight touches. If a heavy touch arises, the following explains that contradictory touch becomes illness. Furthermore, 'but downwards' clarifies using cessation and contemplation to move the illness. Initially, using cessation excessively leads to illness. Secondly, it clarifies that using contemplation is not harmonious. The five dusts (色聲香味觸法 - form, sound, smell, taste, touch, and dharma), five viscera (五藏 - liver, heart, spleen, lung, kidney), and five elements (五行 - wood, fire, earth, metal, water) generate and overcome each other. Within each dust, there are further five aspects. One should be skilled in understanding the aspects of generation, overcoming, and principal opposition. The initial five colors, as stated in the 'Bai Hu Tong' (白虎通 - Comprehensive Discussions in the White Tiger Hall) and 'Bo Wu Zhi' (博物志 - Records of Diverse Matters): The East belongs to wood, its Emperor is Tai Hao (太皞 - God of the East), its assistant is Gou Mang (句芒 - Official in charge of trees), who governs spring with a compass. Its star is Jupiter (太歲 - Jupiter), its animal is the Azure Dragon (青龍 - Azure Dragon), its sound is Jiao (角 - note E), its days are Jia and Yi (甲乙 - first and second stems), its taste is sour, and its smell is rancid. The South belongs to fire, its Emperor is Yan Di (炎帝 - God of the South), its assistant is Zhu Rong (祝融 - God of Fire), who governs summer with a balance. Its star is Mars (熒惑 - Mars), its bird is the Vermilion Bird (朱雀 - Vermilion Bird), its sound is Zhi (徴 - note G), its days are Bing and Ding (丙丁 - third and fourth stems), its taste is bitter, and its smell is burnt. The West belongs to metal, its Emperor is Shao Hao (少皞 - God of the West), its assistant is Ru Shou (蓐收 - God of Autumn), who governs autumn with a square. Its star is Venus (太白 - Venus), its animal is the White Tiger (白虎 - White Tiger), its sound is Shang (商 - note D), its days are Geng and Xin (庚辛 - seventh and eighth stems), its taste is pungent, and its smell is metallic. The North belongs to water, its Emperor is Zhuan Xu (顓頊 - God of the North), its assistant is Xuan Ming (玄冥 - God of Water), who governs winter with a scale. Its star is Mercury (辰星 - Mercury), its animal is the Black Tortoise (玄武 - Black Tortoise), its sound is Yu (羽 - note A), its days are Ren and Gui (壬癸 - ninth and tenth stems), its taste is salty, and its smell is rotten. The Center belongs to earth, its Emperor is Huang Di (黃帝 - Yellow Emperor), its assistant is Hou Tu (后土 - Goddess of Earth), who governs the four directions with a rope. Its star is Saturn (鎮星 - Saturn), its animal is the Yellow Dragon (黃龍 - Yellow Dragon), its sound is Gong (宮 - note C), its days are Wu and Ji (戊己 - fifth and sixth stems), its taste is sweet, and its smell is fragrant. The assistants are officials in charge of the five elements, as described in the previously transmitted worldly Dharma medicine. Therefore, the five sounds also belong to the five elements and five notes. Calling belongs to Jiao wood, language belongs to Zhi fire, crying belongs to Shang metal, moaning belongs to Yu water, and singing belongs to Gong earth. Among the five touches, the body of wood is solid, and the nature of fire is warm. If corresponding to the four great elements, the West belongs to wind, so it is light, as stated in the text. This is based on the meaning of the 'Mahasamghika Vinaya' (大集經 - Mahasamghika Vinaya). If based on secular texts, such as the 'Bo Wu Zhi' (博物志 - Records of Diverse Matters), the smells of rancid and fishy are as explained previously. 'Infant' (嬰兒 - infant) refers to a neck ornament. The 'Cangjie Pian' (蒼頡篇 - Cangjie's Chapters) says that a male is called 'er' (兒 - son), and a female is called 'ying' (嬰 - infant). Now, 'ying' (嬰 - infant) refers to both male and female. Therefore, the 'Shi Ming' (釋名 - Explanation of Names) says that a person's initial birth is called 'infant,' the chest is called 'ying' (嬰 - infant), and one receives and nurses them in front of the 'ying' (嬰 - infant), so it is called 'ying' (嬰 - infant).

也。如國王等者。第二本無此文。拱者合手也。亦如張華治李子預病。病鬼在膏肓不肯治之。華乃走避。預自乘馬逐之。華乃下道隱。聞草中有鬼。而相問言。弟何不隱去。答。我住其膏肓鍼灸不至。何須隱去。但懼其用八毒丸耳。須臾子預至。華便以八毒瀉之。其鬼叫喚而走。出本草郭注。鬼亦不謾病人下明有病之由。由行者邪念。亦如譬喻經中。有清信士初持五戒精進不殺。后時衰老多有廢忘。爾時山中有渴梵志。從其乞飲。田家事忙不暇看之。遂恨而去。梵志能起尸使鬼召得殺鬼。敕曰。彼辱我往殺之。山中有羅漢知。往詣田家語言。汝今夜早燃燈勤三自歸。口誦守口身莫犯偈。慈念眾生可得安隱。沙門去後主人如教。通曉唸佛誦戒。鬼至曉求其微兀欲殺之。睹彼慈心無能得害。鬼神之法人令其殺。即便欲殺。但彼有不可殺之德。法當卻殺其使鬼者。其鬼乃恚欲害梵志。羅漢蔽之令鬼不見。田家悟道梵志得活。不獲殺罪。田家專注唸佛全一門之命。當知正念鬼不得便。此等亦可比誦戒序防鬼魔之文。正是觀音經中還著于本人之文。亦如太公為灌壇令龍神尚不以暴風疾雨至其境。況佛法之人長心正念者耶。當知邪鬼得入者。皆由邪念。兜醯羅鬼等者。即前文中五色之鬼。能病五藏者是。五魔病中初與鬼病辯異。次

【現代漢語翻譯】現代漢語譯本：也。例如國王等等。第二種版本沒有這段文字。拱，是合手的意思。也像張華醫治李子預的疾病。病鬼住在膏肓，不肯離去。張華於是走開躲避。李子預自己騎馬追趕他。張華於是離開道路隱藏起來。聽到草叢中有鬼，互相問道：『弟弟為何不躲開？』回答說：『我住在他的膏肓，鍼灸無法到達，為何要躲開？只是害怕他用八毒丸罷了。』不久李子預趕到。張華便用八毒丸瀉藥給他服用。那鬼叫喊著逃走了。出自《本草》郭注。鬼也不會欺騙病人，下面說明有病的原因。由於修行者邪念所致。也像《譬喻經》中記載，有位清信士最初持守五戒，精進不殺生。後來年老體衰，多有遺忘。當時山中有位口渴的梵志（Brahmin ascetic），向他乞討飲水。農家事務繁忙，無暇顧及他。梵志因此懷恨而去。梵志能驅使屍體和鬼魂，召來殺鬼，命令說：『他侮辱我，去殺了他。』山中有位羅漢（Arhat）知道此事，前往農家告訴他說：『你今晚早點燃燈，勤念三自歸（Threefold Refuge），口誦『守口身莫犯』的偈頌，慈悲地想著眾生，就可以得到安寧。』沙門（Shramana，僧侶）離開后，主人按照教導去做，通宵唸佛誦戒。鬼到黎明時尋找他的破綻想要殺他，看到他慈悲的心，無法加害。鬼神按照法則，聽從命令去殺人，即便想要殺，但那人有不可殺的德行，按照法則應當反過來殺驅使鬼的人。那鬼於是惱怒，想要加害梵志。羅漢遮蔽他，讓鬼看不見。農家因此悟道，梵志得以活命，沒有遭受殺害。農家專注唸佛，保全了一家人的性命。應當知道正念時，鬼無法得逞。這些也可以比作誦戒序中防鬼魔的文字。正是《觀音經》中『還著于本人』的文字。也像太公擔任灌壇令時，龍神尚且不以暴風疾雨侵擾他的境地，更何況修習佛法之人，長久保持正念呢？應當知道邪鬼能夠入侵，都是由於邪念。兜醯羅鬼（Dūhīlā ghost）等等，就是前面文中提到的五色之鬼，能夠使五臟生病。五魔病中，首先與鬼病進行辨別，其次

【English Translation】 English version: Also, like kings, etc. The second version does not have this passage. 'Gong' means joining hands. It is also like Zhang Hua curing Li Ziyu's illness. The sick ghost lived in the affected area and refused to leave. Zhang Hua then walked away to avoid him. Li Ziyu himself rode a horse to chase him. Zhang Hua then left the road and hid. He heard ghosts in the grass, asking each other: 'Why doesn't brother hide?' The answer was: 'I live in his affected area, where acupuncture cannot reach, why should I hide? I'm just afraid he'll use the Eight Poison Pills.' Soon Li Ziyu arrived. Zhang Hua then gave him the Eight Poison Pills as a purgative. The ghost screamed and ran away. This is from Guo's commentary on the Bencao (Compendium of Materia Medica). Ghosts also do not deceive patients; the reason for the illness is explained below. It is due to the practitioner's evil thoughts. It is also like in the Avadāna (Parable Sutra), there was a faithful layman who initially observed the five precepts and diligently refrained from killing. Later, when he was old and frail, he often forgot. At that time, there was a thirsty Brahmin ascetic (梵志,梵志) in the mountains who begged him for a drink. The farmer was busy with his work and had no time to attend to him. The Brahmin (梵志) therefore resented him and left. The Brahmin (梵志) was able to animate corpses and summon ghosts, and summoned a killing ghost, ordering: 'He insulted me, go and kill him.' There was an Arhat (羅漢, Arhat) in the mountains who knew about this and went to the farmer, telling him: 'Tonight, light the lamp early, diligently recite the Threefold Refuge (三自歸), and recite the verse 'Guard your mouth and do not commit offenses with your body,' and think compassionately of all beings, and you will be able to obtain peace.' After the Shramana (沙門, Shramana, monk) left, the master did as he was taught, reciting the Buddha's name and precepts all night long. The ghost arrived at dawn, seeking his weakness to kill him, but seeing his compassionate heart, he was unable to harm him. Ghosts and spirits, according to the law, obey orders to kill people, even if they want to kill, but that person has the virtue of being unkillable, and according to the law, they should instead kill the one who commands the ghost. The ghost was then enraged and wanted to harm the Brahmin (梵志). The Arhat (羅漢) shielded him, making him invisible to the ghost. The farmer then attained enlightenment, and the Brahmin (梵志) was able to live, without suffering the crime of being killed. The farmer focused on reciting the Buddha's name, preserving the lives of his entire family. It should be known that when one has right mindfulness, ghosts cannot take advantage. These can also be compared to the words in the preface to the recitation of precepts, which prevent demonic ghosts. It is precisely the words in the Avalokiteśvara Sutra (觀音經) that 'it returns to the person himself.' It is also like when Taigong was the magistrate of Guantan, the dragon gods did not even disturb his territory with violent winds and heavy rains, let alone those who practice the Buddha's Dharma and maintain right mindfulness for a long time? It should be known that evil ghosts are able to enter because of evil thoughts. Dūhīlā ghosts (兜醯羅鬼, Dūhīlā ghost), etc., are the five-colored ghosts mentioned in the previous text, which can cause diseases in the five internal organs. Among the five demonic illnesses, first, differentiate between ghost illnesses, and second,

辯有病之由。亦由行者生邪念故。六業病中若殺罪等者。此破五戒之病病屬五藏藏屬五根。與前不殺防木等意同也。若欲治者隨何藏病。知破何戒以增治損。若持戒者動宿業病。隨根判戒以驗罪滅。然後用治者。六治之中觀心治也。次明治法。先示同異中雲不可操刀把刃等者。用治失宜如操刀失柄把刃傷手。舊疾不除反增新病。次正用治中。初止齊中雲令氣調恂。恂者均也。帶繫在臍者。臍既為諸腸胃之源。在胎之時以母之臍注子之臍。故母所食從臍而入。以資于子。氣息亦爾。子初在胎依于母息。故俗名子以之為息。膂者脊也。次止心丹田等可知。心多上緣等者。上熱助火。火銷諸食五藏易調。下分屬陰。太陰傷冷少火故亂。蔣吳毛者謂蔣添文。吳明徹。毛喜。此陳朝要官。皆稟息法腳氣獲除。具如百錄。此等親承智者大師以稟法訓。得事治之益。是故引之。引皇帝五行相生相剋者。皇匡正也。帝者德像天地曰帝。初從金化而水生下明相生。從火得水下相剋。水遇土而不行。行字(戶郎切)與五行義同。為取韻故藉此音耳。如金克木下正明用治。如金克木則肺強而肝弱。名為肝病。則止心於肺。故知不必止心病處。又用止治四大者。此中即是相翻對為治也。如水性寬以急治之。余大準此。六氣治者。文但略明。先列

。次釋。釋對四大病中。痰癊者正體作陰。五藏如前病相中已說。言平常吐納等者。吐謂散除粗氣。納謂內入安息。如平常坐禪。皆須長吐身中粗氣。但一兩度為之即足。非專為治病故也。用息中言依息者。假想十二息也。依于報息而起假想。如瞋由心變而使息粗盛。故知皆是心轉報息。令報息粗。今假想息亦復如是。次假想中雲辯師治癭者。第一本云。如高麗辯師治癭病法。假想此癭如露蜂窠。蜂子在巢須臾蜂子穿巢而出。膿潰膏流蜂子俱去。眾孔婁婁如空蜂巢。想心成已癭病消差。如患癥人用針法者。應作癥字。第一本云。如人患癥癥結在腹。想作金針入腹刺之使癥對過。如是數數為之不休。一過相值癥結便去。從是得差而常患痛耿耿。然後更問他人云。此患已差而耿耿常痛。他人答言。汝想針破癥癥破而針猶在應更作想除其金針。依語即差。如阿含用酥者。第一本云。想燸酥在頂滴滴入腦。灌注五藏流潤遍身。治人勞損當有驗也。若準雜阿含都有七十二法。以想為治乃非末代鈍根所宜。其一云。佛在給孤獨。有比丘夏五月在林間修三昧。琉璃王子與五百釋子。乘象而戲。諸象鬥。有黑象聲如霹靂。復有細聲如貓子。釋子比丘入于風觀發狂癡想。從定起如奔醉象。諸比丘閉門恐為所傷。有一比丘往舍利弗所問。唯

【現代漢語翻譯】次釋（cì shì）。解釋四大病中，痰癊（tán yìn）者，正體屬陰。五藏（wǔ zàng）的病相如前所述。平常的吐納等，吐是指散除粗氣，納是指內入安息。如平常坐禪，都必須長吐身中粗氣，但一兩次就足夠了，並非專門爲了治病。用息中言依息者，是假想十二息。依于報息（bào xī）而起假想，如瞋（chēn）由心變而使息粗盛，可知皆是心轉報息，令報息粗。今假想息亦復如是。次假想中雲辯師治癭（biàn shī zhì yǐng）者，第一本云：『如高麗辯師治癭病法，假想此癭如露蜂窠（lù fēng kē），蜂子在巢，須臾蜂子穿巢而出，膿潰膏流，蜂子俱去，眾孔婁婁如空蜂巢，想心成已癭病消差。』如患癥人用針法者，應作癥字。第一本云：『如人患癥，癥結在腹，想作金針入腹刺之，使癥對過，如是數數為之不休，一過相值癥結便去，從是得差而常患痛耿耿。』然後更問他人云：『此患已差而耿耿常痛。』他人答言：『汝想針破癥，癥破而針猶在，應更作想除其金針。』依語即差。如阿含（ā hán）用酥（sū）者，第一本云：『想燸（xū）酥在頂，滴滴入腦，灌注五藏，流潤遍身，治人勞損當有驗也。』若準雜阿含都有七十二法，以想為治乃非末代鈍根所宜。其一云：『佛在給孤獨（jǐ gū dú），有比丘夏五月在林間修三昧（sān mèi）。琉璃王子（liú lí wáng zǐ）與五百釋子（shì zǐ），乘象而戲。諸象鬥，有黑象聲如霹靂（pī lì），復有細聲如貓子。釋子比丘入于風觀發狂癡想，從定起如奔醉象。諸比丘閉門恐為所傷。有一比丘往舍利弗（shè lì fú）所問，唯

【English Translation】 Next, an explanation. Explaining within the four major illnesses, 'phlegm and congestion' (tán yìn) primarily belongs to the yin aspect. The conditions of the five organs (wǔ zàng) have been described previously. Regarding the usual 'exhalation and inhalation' etc., 'exhalation' refers to dispersing coarse breath, and 'inhalation' refers to internal entry into peaceful rest. As in ordinary seated meditation, one must exhale the coarse breath in the body for a long time, but doing it once or twice is sufficient; it is not specifically for curing illness. 'Using breath, relying on breath' in the context of breath, refers to the imagined twelve breaths. Relying on the reporting breath (bào xī) to generate imagination, such as anger (chēn) transforming from the mind and causing the breath to become coarse and excessive, it can be known that it is all the mind turning the reporting breath, causing the reporting breath to be coarse. Now, the imagined breath is also like this. Next, regarding 'a debater curing goiter' (biàn shī zhì yǐng) in the imagined state, the first version says: 'Like the method of a debater from Goryeo curing goiter, imagine this goiter as an exposed honeycomb (lù fēng kē), with bees in the nest. In a moment, the bees pierce the nest and come out, pus bursts and ointment flows, and all the bees leave. The many holes are empty like an empty honeycomb. When the thought is complete, the goiter disease disappears.' As for those who use needle methods for symptoms, it should be written as 'symptom' (zhèng). The first version says: 'If a person suffers from symptoms, with the symptom knot in the abdomen, imagine making a golden needle enter the abdomen and pierce it, causing the symptom to pass through. Do this repeatedly without stopping. Once they meet, the symptom knot will go away, and from this, one will recover but still suffer from a constant, lingering pain.' Then ask others: 'This illness has recovered, but the lingering pain persists.' Others will answer: 'You imagined the needle breaking the symptom, the symptom is broken, but the needle is still there. You should imagine removing the golden needle.' According to the words, it will immediately heal. As for using ghee (sū) in the Agamas (ā hán), the first version says: 'Imagine warm ghee on the top of the head, dripping into the brain, irrigating the five organs, flowing and moistening the whole body, which should be effective in treating people's fatigue and damage.' If based on the Samyukta Agama, there are seventy-two methods in total. Using imagination as a cure is not suitable for dull roots in the degenerate age. One of them says: 'The Buddha was at Anathapindika's (jǐ gū dú) monastery. There was a bhikkhu who was cultivating samadhi (sān mèi) in the forest during the five months of summer. Prince Virudhaka (liú lí wáng zǐ) and five hundred Shakyans (shì zǐ) were riding elephants and playing. The elephants fought, and a black elephant made a sound like thunder (pī lì), and there was also a small sound like a kitten. The Shakyan bhikkhu entered a windy place and developed crazy and foolish thoughts, rising from samadhi like a drunken elephant running wild. The bhikkhus closed the door, fearing they would be injured. One bhikkhu went to Sariputra (shè lì fú) and asked, only'

愿哀愍救諸釋子。身子起牽阿難至佛所。白佛言。諸釋子五事發狂。一因亂聲。二因惡名。三因利養。四因外風。五因內風。云何能治。佛因為阿蘭若比丘七十二患。說修阿那般那法。外惡聲觸內心根。四百四病脈持心急故。一時動亂。風力強故一時入口。應教服酥蜜及呵梨勒法。謂繫心一處先想頗梨鏡。自觀己身在彼鏡中見諸狂事。見已更教。汝于鏡中除聲舉舌著上腭。想二摩尼在兩耳中。想于珠中如乳滴流出醍醐。潤耳根使不受聲。如膏油潤終不動搖。此想成已次想九重金剛從摩尼出覆行者身。下有金剛華行者坐上。有金剛山四面圍繞。絕於外聲。一一山中出七佛座。說四念處。爾時寂然不聞外聲。隨於佛教。汝當修習慎勿忘失。今且依第一本用酥有益。又云。春時入火三昧太溫身成病。入地三昧見身成無石山。須急治之。入水三昧見身如大水泉。入風三昧見身如九頭龍。須急治之。余文廣如經說。如吞蛇法者。第一本云。如人啖食吞于蛇影。謂為蛇也。因而為病。他人問之知病源已。即以下藥密以死蛇。著其痢盆。唱言蛇出。病即差也。壁畫蛇影入酒杯中亦復如是。如阿含云。舍衛有一長者名晨居。有一婢極醜。常外使役令刈樵草汲水等事。野外有泉泉上有樹。樹上有一端正女人。自縊而死。影現泉中。婢見之

【現代漢語翻譯】現代漢語譯本：愿您哀憐救助這些釋迦族的弟子。身子（舍利弗，Sariputta）起身拉著阿難（Ananda）到佛陀那裡，稟告佛陀說：『這些釋迦族的弟子有五種原因導致發狂：一是由於嘈雜的聲音，二是由於不好的名聲，三是由於貪圖利益供養，四是由於外界的風邪，五是由於內在的風邪。要如何才能醫治他們呢？』佛陀因此為那些居住在寂靜處的比丘們，針對七十二種病患，宣說了修習安那般那（Anapanasati，入出息念）的方法。外來的惡劣聲音觸及內心的根源，導致四百零四種疾病的脈搏急速跳動，心也因此一時動亂。因為風力強盛，有時會進入口中。應該教導他們服用酥油、蜂蜜以及訶梨勒（Haritaki，一種藥材）的方法。也就是要將心專注於一處，首先觀想一個頗梨鏡（Sphatikamirror，水晶鏡），自己觀察自己的身體在鏡中的樣子，看到各種發狂的現象。看到之後再教導他們，你在鏡中消除聲音，舉起舌頭抵住上顎，想像有兩顆摩尼（Mani，寶珠）在兩耳之中，想像從寶珠中如有乳滴般流出醍醐（Ghee，一種凈化過的酥油），滋潤耳根，使之不受聲音的影響，如同用膏油潤滑，最終不會動搖。這種觀想完成後，接著觀想九重金剛（Vajra，金剛）從摩尼中發出，覆蓋行者的身體。下面有金剛華（Vajrapuspa，金剛花），行者坐在上面。有金剛山（Vajraparvata，金剛山）四面圍繞，隔絕外面的聲音。每一座山中出現七佛座，宣說四念處（Satipatthana，四種觀禪）。這時寂靜無聲，聽不到外面的聲音，隨順佛陀的教導。你們應當修習，切勿忘記。現在姑且依靠第一種方法，用酥油有益處。又說，春天進入火三昧（Tejosamadhi，火定）太熱，身體會生病；進入地三昧（Prthivisamadhi，地定）看見身體變成沒有石頭的山，需要趕緊醫治；進入水三昧（Apasamadhi，水定）看見身體像巨大的水泉；進入風三昧（Vayusamadhi，風定）看見身體像九頭龍，需要趕緊醫治。其餘的文字廣泛地如同經書所說。如同吞蛇法的人，第一種版本說，如同人吃東西時吞下了蛇的影子，誤以為是蛇，因而生病。其他人問他，知道病源之後，就用下藥的方法，偷偷地將死蛇放在他的痢疾盆裡，然後大聲說『蛇出來了』，病就好了。墻壁上畫的蛇影進入酒杯中也是這樣。如同《阿含經》（Agama）所說，舍衛城（Sravasti）有一位長者名叫晨居（晨居），有一個婢女非常醜陋，經常被派到外面做砍柴、打水等事情。野外有一處泉水，泉水邊有一棵樹，樹上有一個端正的女人，上吊自殺而死，影子顯現在泉水中，婢女看見了。

【English Translation】 English version: May you have mercy and save these disciples of the Sakya clan. Sariputta rose, took Ananda to the Buddha, and reported to the Buddha, 'These disciples of the Sakya clan are going mad for five reasons: first, due to chaotic sounds; second, due to bad reputation; third, due to greed for offerings; fourth, due to external wind; and fifth, due to internal wind. How can they be cured?' Therefore, the Buddha, for those monks living in secluded places, spoke of the method of practicing Anapanasati (mindfulness of breathing) for seventy-two kinds of ailments. External bad sounds touch the roots of the mind, causing the pulse of the four hundred and four diseases to beat rapidly, and the mind is disturbed for a time. Because the wind force is strong, it sometimes enters the mouth. They should be taught the method of taking ghee, honey, and Haritaki (a medicinal herb). That is, to focus the mind on one place, first visualize a Sphatikamirror (crystal mirror), observe one's own body in the mirror, and see various manifestations of madness. After seeing this, teach them further, 'In the mirror, eliminate the sound, raise your tongue and press it against the upper palate, imagine two Mani (jewels) in both ears, imagine that from the jewels, like drops of milk, ghee flows out, moistening the ear roots, so that they are not affected by sound, like lubricating with ointment, and will not shake in the end.' After this visualization is completed, then visualize nine layers of Vajra (diamond) emanating from the Mani, covering the practitioner's body. Below is Vajrapuspa (diamond flower), on which the practitioner sits. There is Vajraparvata (diamond mountain) surrounding on all sides, isolating external sounds. In each mountain, seven Buddha seats appear, expounding the four Satipatthana (foundations of mindfulness). At this time, there is silence, no external sounds are heard, and one follows the Buddha's teachings. You should practice diligently and not forget. For now, rely on the first method, using ghee is beneficial. It is also said that entering Tejosamadhi (fire samadhi) in spring is too hot, and the body will become ill; entering Prthivisamadhi (earth samadhi) and seeing the body become a mountain without stones requires immediate treatment; entering Apasamadhi (water samadhi) and seeing the body like a large water spring; entering Vayusamadhi (wind samadhi) and seeing the body like a nine-headed dragon requires immediate treatment. The remaining text is as extensive as described in the scriptures. As for the person who uses the snake-swallowing method, the first version says that it is like a person swallowing the shadow of a snake while eating, mistaking it for a snake, and thus becoming ill. Others ask him, and after knowing the source of the illness, they secretly put a dead snake in his dysentery pot using the method of administering medicine, and then shout, 'The snake is out!' and the illness is cured. It is the same with the shadow of a snake painted on the wall entering a wine cup. As the Agama says, in Sravasti, there was a wealthy man named 晨居 (Chen Ju), and he had a very ugly maid who was often sent out to do things like chopping firewood and fetching water. In the wilderness, there was a spring, and on the spring there was a tree, and on the tree there was a beautiful woman who hanged herself to death, and her shadow appeared in the spring, and the maid saw it.

謂為己影。便瞋大家。我端正如此使我田園。乃撲瓶破歸家入堂寶帳中坐。大家謂其狂病乃問之。婢以前事答。云何大家不別不見敦遇。即與鏡照之乃見丑形。猶尚不信乃謂鏡丑。大家先知彼泉水處而有死女。乃送至泉處。見是死女影心解慚愧。觀心治者。亦如南嶽大師苦腫滿病。用觀力推病則消差。次明方術中先用世治。云如治噦法者。第一本云。以畏怖之即差。雜含云。用心息太急。又眠處單薄因外風寒。動胃管腎等上逆胸塞。節節流水停住胸中。名之為噦須急治之。治法如經甚廣(云云)。如治齒法者。第一本云。向北斗咒云。齒牙疼北斗治之。痛差自知。痛即差也。又以狗牙從陰地向陽地咒云。令人牙痛差。不差暴汝。差還本。痛即差也。如捻大指治肝等者。五指主五藏。故大指主肝。頭指主肺。中指主心。無名指主脾。小指主腎。次用中邀者亦(邀居遙切)咒不翻者。如法華疏。以四悉因緣故不翻也。今文多是對治意也。命出入息言者。口令為命誦此咒已。仍須命云阿那般那。痛打四五十者。令心止痛處故也。如江鄉人卒患。皆以手打臂至一二百下。患即差也。次明損益中。心利病輕頓益。心利病重漸益。心鈍病輕漸損。心鈍病重頓損。又雖復心鈍善解觀法。亦得成於益中漸頓。

世間下傷嘆。言庸

【現代漢語翻譯】現代漢語譯本：（此人）認為（鏡中）是自己的影子，便對大家發怒，（說）『我如此端正，（你們）卻讓我照看田園』，於是摔破瓶子，回家進入堂屋的寶帳中坐下。大家認為他得了狂病，便問他，婢女將之前的事情說了出來。（大家）說：『為什麼（你）不分辨，不見（自己），不以敦厚待人？』於是給他鏡子照，才看到醜陋的形象，仍然不相信，便說鏡子醜陋。大家事先知道那個泉水處有死去的女子，便將他送到泉水處，（他）看到是死女的影子，內心理解了，感到慚愧。用觀心法治療疾病的人，也像南嶽大師（慧思）身患苦腫滿的疾病，用觀心的力量推（動），病就消退了。接下來闡明方術，其中先用世間法治療。例如治療打嗝的方法，第一本（指《摩訶止觀》）中說，用畏懼驚嚇的方法，立刻就好。雜含經中說，因為用心息止太急，又因為睡覺的地方單薄，因為外面的風寒，觸動了胃管腎等，（導致）氣向上逆于胸口，堵塞，節節流水停留在胸中，這叫做打嗝，必須趕緊治療。治療方法如經中所說，非常廣泛（此處省略）。例如治療牙痛的方法，第一本（指《摩訶止觀》）中說，面向北斗星唸咒說：『牙齒疼痛，北斗星治療它。』疼痛消失，自己知道。疼痛立刻消失。又用狗牙從陰地拿到陽地，唸咒說：『令人牙痛消失，不消失就懲罰你，消失就還回原處。』疼痛立刻消失。例如捻大拇指治療肝臟等，五指主管五臟，所以大拇指主管肝臟，食指主管肺臟，中指主管心臟，無名指主管脾臟，小指主管腎臟。接下來用中邀（指咒語）也是（邀，音遙），咒語不翻譯，如《法華經疏》所說，因為有四悉檀的因緣所以不翻譯。現在（經）文大多是對治的意思。命令出入息（配合）言語，口中命令（出入息），唸誦這個咒語之後，仍然需要命令（出入息），說『阿那般那』。痛打四五十下，是爲了讓心止於疼痛的地方的緣故。例如江鄉人突然生病，都用手打手臂一二百下，病立刻就好。接下來闡明損益，心念敏銳，病情輕微，立刻有益處。心念敏銳，病情嚴重，漸漸有益處。心念遲鈍，病情輕微，漸漸有損害。心念遲鈍，病情嚴重，立刻有損害。又即使心念遲鈍，但善於理解觀心的方法，也能在有益處中漸漸或立刻（痊癒）。世間下等人傷心嘆息，言語平庸。

【English Translation】 English version: He thought it was his own reflection, and became angry with everyone, saying, 'I am so handsome, yet you make me look after the fields.' So he smashed the bottle, returned home, and sat in the jeweled tent in the hall. Everyone thought he was mad and asked him about it. The maid told them what had happened. They said, 'Why don't you discern, see (yourself), and treat people with kindness?' So they gave him a mirror to look at, and he saw his ugly appearance. Still not believing it, he said the mirror was ugly. Everyone knew beforehand that there was a dead woman at that spring, so they sent him to the spring. He saw the reflection of the dead woman, understood in his heart, and felt ashamed. Those who use the contemplation of mind to cure diseases are like Great Master Nanyue (Huisi), who suffered from a painful swelling disease. Using the power of contemplation to push (it), the disease subsided. Next, explaining the methods of healing, first using worldly methods. For example, the method of curing hiccups, the first book (referring to 'Mohe Zhiguan') says that using fear and fright will immediately cure it. The Samyukta Agama Sutra says that because the mind is used too quickly to stop breathing, and because the sleeping place is thin, because of the external cold, it touches the stomach tube, kidneys, etc., (leading to) the qi rising against the chest, blocking it, and the dripping water stopping in the chest. This is called hiccups, and it must be treated quickly. The treatment method is as the sutra says, very extensive (omitted here). For example, the method of curing toothache, the first book (referring to 'Mohe Zhiguan') says that facing the Big Dipper, chant a mantra saying, 'Toothache, the Big Dipper cures it.' The pain disappears, you know it yourself. The pain disappears immediately. Also, take a dog's tooth from a yin place to a yang place, and chant a mantra saying, 'Make the toothache disappear, if it doesn't disappear, I will punish you, if it disappears, return to the original place.' The pain disappears immediately. For example, twisting the thumb to treat the liver, etc., the five fingers govern the five organs, so the thumb governs the liver, the index finger governs the lungs, the middle finger governs the heart, the ring finger governs the spleen, and the little finger governs the kidneys. Next, using the middle invitation (referring to mantras) is also (invitation, pronounced yao), the mantras are not translated, as the 'Lotus Sutra Commentary' says, because there are four siddhantas, so they are not translated. Now (the sutra) text mostly means to counteract (the disease). Commanding the in-and-out breath (to cooperate with) speech, commanding (the in-and-out breath) in the mouth, after chanting this mantra, it is still necessary to command (the in-and-out breath), saying 'Anapana'. Beating forty or fifty times is to make the mind stop at the place of pain. For example, people in Jiangxiang suddenly get sick, they all hit their arms one or two hundred times with their hands, and the disease immediately gets better. Next, explaining the gains and losses, if the mind is sharp and the disease is mild, there is immediate benefit. If the mind is sharp and the disease is severe, there is gradual benefit. If the mind is dull and the disease is mild, there is gradual loss. If the mind is dull and the disease is severe, there is immediate loss. Also, even if the mind is dull, but one is good at understanding the method of contemplation, one can also gradually or immediately (recover) in the midst of benefit. The lower people in the world are sad and sigh, their words are mediocre.

者等者。庸者凡常輩也。

無奇人也。廣雅云。愚也。韻高等者。如匠伯輟釿于郢人。伯牙絕弦于子期。故僧彪詩云。鐘期不可遇誰辯曲中心。鐘期若聞伯牙撫山曲曰。巍巍乎煥然其高。聞彈水曲云。洋洋乎盈耳哉。故知聲韻若高和者必寡今治法妙故信者亦希。◎

止觀輔行傳弘決卷第八之二

止觀輔行傳弘決卷第八之三

唐毗陵沙門湛然述

◎次明十法中有列釋結。釋中雲如癩人信血為乳者。乃至信駱駝骨為舍利者。亦如荊根得戒羊骨放光等。軫者枕也。若修四三昧至而不調差者。此有四意故無病不差。一者道力。二者冥加。三者治法。四者不惜身命。陳針大師兄也。開善寺藏法師。此舉罪滅障轉之人。陳針年在知命。初得相師張果佔之。死在晦朔。后時大師令行方等懺見天堂上有牌云。陳針之堂。至年六十五。此乃一行方等增十五年壽。后再遇張果。張果問云。作何福力。此非一兩百萬錢福。計君必無如此等錢。為何方便。答云。有小行法不向君說。故知應死之業。行能轉之。如帝釋下舉例也。勇進之心如帝釋。別行道場如釋堂。道場神護如輔將。小橫諸非如小鬼。故知道場神護諸病不侵。城主等者。恇怯也。憂惶也。忙遽也。城如身。主如心。守者如身神。與身同名與身同生。

名為天神。自然有故名之為天。雖常護人必假心固神守則強。身神尚爾下以後況前。身兩肩神尚常護人。況道場神。大論精進鬼等者。第十六云。釋迦先世曾為商主。將諸賈客入險難處。中有羅剎以手遮之言。汝住莫動。商主以右手擊之。拳即著鬼挽不可離。又以左拳右腳左腳。如是次第皆被粘著。復以頭沖其頭復著。鬼問。汝欲作何等心休息未。答。雖擊五處心終不休。以精進力與汝相擊。要不懈退。鬼聞之生歡喜心。念是人膽力極大。語言。汝精進必不休息。我今放汝。行者于善法中初中后夜身心不懈。亦復如是。次明修止觀者。思議境中亦應有上中下罪。文中已有地獄罪竟。若因病故諂誑求活即鬼界也。或求眷屬將養病身。即畜生界也。造三善界者。文中乃是通總之言。雖知因果而常猜忌不病之人。謂我善心勝於健者。是修羅界。善心無改是為人界。誓持十善是為天界。怖畏生死是聲聞界者。亦如毗曇婆沙云。差摩比丘病極重。諸比丘令陀摩比丘往問訊。差摩言。我病不差猶如壯士取於劣者。繩系其頭兩手急絞。我之頭痛亦復如是。又如屠者以刀割牛腹。我之腹痛亦復如是。亦如壯者取一劣者。懸著火上火炙其足。我之足痛亦復如是。陀摩還具白諸比丘如上諸事。諸比丘復令重往語言。佛說五受陰。汝能少分觀

【現代漢語翻譯】現代漢語譯本名為天神（Deva）。自然有故名之為天。雖然天神常常保護人們，但必須憑藉堅定的內心和穩固的神識才能發揮作用。自身的神尚且如此，更何況身外之物呢？身體兩肩的神尚且常常保護人們，更何況道場的神呢？《大智度論》中提到的精進鬼等，在第十六卷中說：釋迦牟尼佛的前世曾經是一位商人首領，帶領商人們進入危險的地方。其中有一個羅剎（Rakshasa，惡鬼）用手攔住他說：『你停下，不要動。』商主用右手擊打他，拳頭立刻粘在鬼身上無法離開。又用左拳、右腳、左腳，這樣依次都被粘著。又用頭撞他的頭，也粘住了。鬼問：『你想要做什麼？休息了嗎？』答道：『雖然擊打了五個地方，但我的心終究不會停止。用精進的力量與你相擊，絕不懈怠退縮。』鬼聽了，生起歡喜心，心想這個人膽量極大，說道：『你精進必定不會休息，我現在放你走。』修行人在善法中，初夜、中夜、后夜，身心都不懈怠，也像這樣。接下來闡明修習止觀的人，在思議境界中也應該有上、中、下罪。文中已經有了地獄罪。如果因為生病而諂媚欺騙，只為求活，那就是鬼界。或者爲了尋求眷屬來照料病身，那就是畜生界。創造三善界，文中是總體的說法。即使知道因果，卻常常猜忌沒有生病的人，認為我的善心勝過健康的人，這是修羅（Asura，阿修羅）界。善心沒有改變，這是人界。發誓持守十善，這是天界。怖畏生死是聲聞（Śrāvaka）界，也像《毗曇婆沙》所說，差摩（Channa）比丘病得很重，眾比丘讓陀摩（Dhamma）比丘前去問候。差摩說：『我的病沒有好轉，就像壯士抓住弱者，用繩子繫住他的頭，兩手用力絞緊，我的頭痛也是這樣。』又像屠夫用刀割牛的肚子，我的腹痛也是這樣。又像壯士抓住一個弱者，懸掛在火上燒他的腳，我的腳痛也是這樣。陀摩回來后，將以上的事情全部告訴了眾比丘。眾比丘又讓他再次前去，說道：佛陀說了五受陰（pañca upādānakkhandha），你能夠稍微觀察嗎？'

【English Translation】 English version Named Devas (heavenly beings). It is natural that they are called 'Devas'. Although Devas often protect people, they must rely on a firm heart and a stable spirit to be effective. If the spirit within oneself is like this, how much more so are external things? The spirits of the two shoulders of the body often protect people, how much more so the spirits of the Bodhimanda (place of enlightenment)? The 'energetic ghosts' mentioned in the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), in the sixteenth chapter, it says: Shakyamuni Buddha in a previous life was once a merchant leader, leading merchants into dangerous places. Among them, there was a Rakshasa (demon) who stopped him with his hand, saying: 'Stop, don't move.' The merchant leader struck him with his right fist, and the fist immediately stuck to the ghost's body and could not be removed. Then he used his left fist, right foot, left foot, and so on, all were stuck. Then he hit his head with his head, and it also stuck. The ghost asked: 'What do you want to do? Are you resting?' He replied: 'Although I have struck five places, my heart will never stop. I will strike you with energetic force, and I will never be lazy or retreat.' When the ghost heard this, he felt happy, thinking that this person was very courageous, and said: 'Your energy will definitely not stop, I will let you go now.' Practitioners in good dharmas, in the first, middle, and last parts of the night, their body and mind are not lazy, and it is like this. Next, it explains that those who practice Samatha-vipassana (calm abiding and insight meditation) should also have upper, middle, and lower sins in the realm of thought. The text already has the sins of hell. If one flatters and deceives because of illness, only to seek survival, then that is the realm of ghosts. Or if one seeks relatives to take care of the sick body, then that is the realm of animals. Creating the three good realms, the text is a general statement. Even if one knows cause and effect, but often suspects those who are not sick, thinking that my good heart is better than healthy people, this is the Asura (demi-god) realm. If the good heart does not change, this is the human realm. Vowing to uphold the ten good deeds is the Deva (heavenly) realm. Fearing birth and death is the Sravaka (disciple) realm, just as the Vibhasa says, the Bhikkhu Channa (monk) was very ill, and the Bhikkhus asked the Bhikkhu Dhamma (monk) to go and visit him. Channa said: 'My illness has not improved, it is like a strong man grabbing a weak man, tying his head with a rope, and twisting it tightly with both hands, my headache is like this.' Also, like a butcher cutting the belly of a cow with a knife, my stomach ache is like this. Also, like a strong man grabbing a weak man, hanging him over a fire and burning his feet, my foot pain is like this.' Dhamma returned and told all the Bhikkhus the above matters. The Bhikkhus asked him to go again, saying: The Buddha spoke of the five skandhas of clinging (pañca upādānakkhandha), can you observe a little?'

察非我非我所不。答言。能觀。后復更令陀摩問之。能觀五陰得阿羅漢果不。亦如教。如是觀故得漏盡平復痛差。又增一中均頭比丘病怨如來不看。佛及諸比丘往看。問言。何如所苦損無。佛又問。汝修七覺意不。比丘言。病。佛言。藥中之要不過七覺。令比丘受持。次從又觀此病去。緣覺界。此文難見須分為五。初推現果知往因。次推現因知現果。三從狂渴人下。觀現果息現因。四從若不隨下。現因息故十二支息。五從既不得下。結成支佛界。初如文。次文又二。初觀有支以至名色。次從觀此根大下。推現名色以至於識。初如文。次文又二。先推現色。次推于識。初文又二。初推色從緣生故無自性。次推色從心生故無自性。初文又二。初推五行。次推五藏。初文又二。先橫次豎。次推五藏亦二。先橫次豎。從如是下次推色從心生故無自性。于中先橫次豎。初橫者。明由心持四大故四大不壞。識生諸心故識如地。想取像貌如風動轉。受性領納如火堅物。行心為作如水去來。次此之下豎推四心展轉相生皆無自性。次識從下次推現識從往業生。如狂渴下次推現果息現因中。先譬推。次亦復不得四字譬息。南走下合推。如是下合息。次若不隨下因息。既不得下總結十二支滅。故云不得也。異於漸破名為不得。為成十界義故。

【現代漢語翻譯】現代漢語譯本：問：『觀察五蘊（panchaskandha）時，是否認為它們既不是『我』(atman)，也不是『我所』(atmaniya)？』答：『能夠這樣觀察。』之後，又讓陀摩(Dharma)再次詢問：『如果能這樣觀察五蘊，能證得阿羅漢果(Arhat)嗎？』回答也如之前一樣。因為這樣觀察，所以能斷盡煩惱，平復痛苦。《增一阿含經》中記載，均頭比丘(Cunda)生病時，抱怨如來(Tathagata)不來探望。佛陀(Buddha)和眾比丘前去探望，佛陀問：『你感覺如何？痛苦是否減輕？』佛陀又問：『你是否修習七覺支(sapta bojjhanga)？』比丘回答說：『正在修習。』佛陀說：『所有藥物中，最重要的莫過於七覺支。』讓比丘受持。接著，又從觀察此病入手，進入緣覺(Pratyekabuddha)的境界。這段文字比較難理解，需要分為五個部分：第一，從現在的果報推知過去的業因。第二，從現在的業因推知現在的果報。第三，從『狂渴人』開始，觀察現在的果報，從而止息現在的業因。第四，從『若不隨』開始，因為現在的業因止息，所以十二因緣(dvadasanga-pratityasamutpada)也止息。第五，從『既不得』開始，總結成就緣覺的境界。第一部分如原文所述。第二部分又分為兩個部分：第一，觀察『有支』，直至『名色』(nama-rupa)；第二，從『觀此根大』開始，推知現在的『名色』，直至『識』(vijnana)。第一部分如原文所述。第二部分又分為兩個部分：首先，推知現在的『色』(rupa)；其次，推知『識』。推知『色』的部分又分為兩個部分：首先，推知『色』從因緣生，所以沒有自性(svabhava)；其次，推知『色』從心生，所以沒有自性。推知『色』從因緣生沒有自性的部分又分為兩個部分：首先，推知五行(pancha dhatu)；其次，推知五臟(pancha indriya)。推知五行的部分又分為兩個部分：先橫向推知，再縱向推知。推知五臟的部分也分為兩個部分：先橫向推知，再縱向推知。從『如是』開始，推知『色』從心生，所以沒有自性。其中先橫向推知，再縱向推知。先橫向推知，說明因為心能持四大(maha-bhuta)，所以四大不會壞滅。識生出各種心，所以識如大地。想(samjna)取像貌，如風的動轉。受(vedana)的領納，如火的堅固。行(samskara)心的作為，如水的去來。其次，縱向推知四心輾轉相生，都沒有自性。接著，從『識從』開始，推知現在的『識』從過去的業力(karma)所生。如『狂渴人』開始，推知現在的果報止息現在的業因。先用譬喻來推知，然後用『亦復不得』四個字來譬喻止息。『南走』以下是合起來推知，『如是』以下是合起來止息。接著，『若不隨』以下是業因止息。『既不得』以下是總結十二因緣的滅盡，所以說『不得』。不同於漸次破除，這裡是『不得』。爲了成就十法界(dasa bhumi)的意義，所以這樣說。

【English Translation】 English version: Question: 'When observing the five skandhas (panchaskandha), do you perceive them as neither 'I' (atman) nor 'mine' (atmaniya)?' Answer: 'I am able to observe in that way.' Later, Dharma (陀摩) was instructed to ask again: 'If one can observe the five skandhas in this way, can one attain the fruit of an Arhat (阿羅漢果)?' The answer was the same as before. Because of this observation, one can exhaust all defilements and alleviate suffering. In the Ekottara Agama (增一阿含經), it is recorded that when Cunda Bhikkhu (均頭比丘) was ill, he complained that the Tathagata (如來) did not visit him. The Buddha (佛陀) and the other bhikkhus went to visit him. The Buddha asked: 'How are you feeling? Is your suffering lessening?' The Buddha further asked: 'Are you practicing the Seven Factors of Enlightenment (sapta bojjhanga)?' The bhikkhu replied: 'I am practicing.' The Buddha said: 'Among all medicines, nothing is more important than the Seven Factors of Enlightenment.' He instructed the bhikkhu to uphold them. Then, starting from observing this illness, one enters the realm of a Pratyekabuddha (緣覺). This passage is difficult to understand and needs to be divided into five parts: First, inferring past causes from present results. Second, inferring present results from present causes. Third, starting from 'the thirsty man', observing present results to cease present causes. Fourth, starting from 'if not following', because present causes cease, the Twelve Nidanas (dvadasanga-pratityasamutpada) also cease. Fifth, starting from 'since not attaining', summarizing the attainment of the realm of a Pratyekabuddha. The first part is as stated in the original text. The second part is further divided into two parts: first, observing the 'bhava' (有支), up to 'nama-rupa' (名色); second, starting from 'observing these great roots', inferring present 'nama-rupa' up to 'vijnana' (識). The first part is as stated in the original text. The second part is further divided into two parts: first, inferring present 'rupa' (色); second, inferring 'vijnana'. The part inferring 'rupa' is further divided into two parts: first, inferring that 'rupa' arises from conditions, therefore it has no self-nature (svabhava); second, inferring that 'rupa' arises from the mind, therefore it has no self-nature. The part inferring that 'rupa' arises from conditions and has no self-nature is further divided into two parts: first, inferring the Five Elements (pancha dhatu); second, inferring the Five Organs (pancha indriya). The part inferring the Five Elements is further divided into two parts: first, inferring horizontally; second, inferring vertically. The part inferring the Five Organs is also divided into two parts: first, inferring horizontally; second, inferring vertically. Starting from 'thus', inferring that 'rupa' arises from the mind, therefore it has no self-nature. Among them, first infer horizontally, then vertically. First, inferring horizontally, explaining that because the mind can hold the Four Great Elements (maha-bhuta), the Four Great Elements will not perish. Vijnana gives rise to various minds, therefore vijnana is like the earth. Samjna (想) takes on appearances, like the movement of the wind. Vedana's (受) reception is like the firmness of fire. Samskara's (行) mental activity is like the coming and going of water. Next, inferring vertically that the four minds arise from each other and have no self-nature. Then, starting from 'vijnana from', inferring that present 'vijnana' arises from past karma (業力). Like 'the thirsty man' starting, inferring that present results cease present causes. First, using a metaphor to infer, then using the four words 'also not attaining' to metaphorically cease. 'Running south' and below is inferred together, 'thus' and below is ceased together. Then, 'if not following' and below is the cessation of causes. 'Since not attaining' and below is summarizing the extinction of the Twelve Nidanas, therefore it is said 'not attaining'. Different from gradual destruction, here it is 'not attaining'. In order to accomplish the meaning of the Ten Realms (dasa bhumi), it is said in this way.

是故三藏但出聲聞。通教但出緣覺。又觀下三藏菩薩。先列六蔽。次今以下明願行。初六蔽中初是慳。亦是持戒下破戒。亦是心志下瞋恚也。亦是精進下懈怠。言補禳者。有精進者內則補助正道外則禳于災難。亦是無禪下亂意。既有病已唯專愛身。忘于正念故云所動。亦是少智慧下愚癡。不達苦空。次願行中先愿次行。愿即四弘。行即六度。初之四字是檀。順理兩字是尸。安忍兩字是忍。勤加兩字是進。正意兩字是禪。覺悟無常四字是智。次通別菩薩。如文可見。菩薩界中既為三別。由發心所期。智愿各異。同懷利物併名菩薩。兩教二乘有離有合。智異界一。思應可知。又初標十界皆名思議。今此釋中但至別教。佛界亦可指別初地。以別初地證道同圓。亦可一教總名菩薩。以別教道通始終故。具如第二卷中已料簡竟。次明不思議中。云直聞等者。彼經第三治病品云。佛告菩提樹神。過去有佛名曰寶勝。滅後有長者名曰持水。善知醫方救諸病苦。持水有子名流水。是時國內天降災變。流水見已自思惟言。我父年邁不能至彼城邑聚落。便至父所問醫方已。因得了知一切方術。遍至城邑作如是言。我是醫師。我是醫師。善知方藥療治一切。一切眾生聞許治病。直聞是言所患即除。譬聞妙境得入初住。言初觀者。即是初觀不思

議境。復有下次譬下九。經云。復有無量百千眾生。病苦深重難除差者。至長者所授以妙藥。亦得平復。今文從義即譬觀境無明未除。如是發心乃至離愛。故云眾藥。如是用觀亦得入于初住位也。縱未入位得入五品。名小除差。一切下次明發心。初文明總髮心之相。亦先寄次第三觀。一一觀中皆有四文。初以誓自調。次慈悲現生。三現生得益。四結教觀名。如是下結成一心。唯彼下引人為證證今依病起于弘誓。即同凈名住常寂光。而三土現化。故知法身菩薩一切皆然。唯彼文殊等者。凈名既依不思議化。若非文殊道力相亞。焉能扣機承旨問疾。先傳如來無量之旨。次自設於起等三問。答云下居士答。初答病因起。眾生病故下答病久如。眾生病癒下答當云何滅。菩薩初發菩提心時。即名大悲。當知此疾與發心同有。眾生無始有因果病。菩薩亦念無始之病。是故菩薩自唸唸他。故知此病與發心同起。菩薩遍緣一切眾生。于諸眾生悉皆有病。故一切眾生病菩薩亦病。眾生病癒菩薩亦愈。從夫眾生下。即以所化顯于能化。方丈等者。皆是承昔依病起誓。故成道已有斯勝能。言茅城背痛者。茅城俱尸城也。翻名具如第一卷釋。言背痛者。如前因病說力中引也。準興起行經。佛告舍利弗。昔久遠時羅閱大城。國節會日。國王有病力

【現代漢語翻譯】現代漢語譯本議境。又有下一次用譬喻來說明。經文說：『又有無數百千的眾生，身患重病難以痊癒，到長者那裡求取妙藥，也能得以康復。』現在從意義上來說，這譬喻觀想境界中的無明尚未消除。像這樣發起菩提心，乃至遠離貪愛，所以說是『眾藥』。像這樣用觀想也能進入初住位。縱然未能入位，也能進入五品位，稱為『小除差』。一切下一次說明發心。初文明確總的發心之相。也先暫且按照次第進行三觀。每一個觀想中都有四段文字。首先用誓言來調伏自己，其次是慈悲心的顯現和生起，第三是顯現和生起所獲得的利益，第四是總結教導觀想的名稱。像這樣總結成為一心。只有下面引用人為證據，證明現在依據病苦而發起弘大的誓願，就如同《維摩詰經》中所說的安住于常寂光，而在三土顯現化身。所以知道法身菩薩都是這樣。只有文殊等，維摩詰既然依據不可思議的神力化現，如果不是文殊菩薩的道力與之相近，怎麼能夠探尋到他的心機，領會他的旨意，詢問他的疾病呢？先傳達如來無量的旨意，然後自己設立起等三個問題。回答說下面是維摩詰居士的回答。首先回答病因的生起。『因為眾生有病』，下面回答病持續了多久。『眾生的病痊癒』，下面回答應當如何滅除。菩薩最初發起菩提心的時候，就稱為大悲心。應當知道這種疾病與發菩提心是同時產生的。眾生有無始以來的因果病，菩薩也念及無始以來的病。所以菩薩自己念念不忘他人。所以知道這種疾病與發菩提心同時生起。菩薩普遍地關懷一切眾生，對於一切眾生都認為他們有病。所以一切眾生有病，菩薩也有病。眾生的病痊癒，菩薩的病也痊癒。從夫眾生下面，就是用所教化的人來顯示能教化的人。方丈等，都是繼承過去依據病苦而發起的誓願，所以成道之後才具有這種殊勝的能力。說到茅城背痛，茅城就是拘尸城（Kushinagar），翻譯的名稱如同第一卷的解釋。說到背痛，如同前面因病說力中所引用的。依據《興起行經》，佛告訴舍利弗（Sariputra）：過去很久遠的時候，在羅閱祇大城（Rajagriha），國家舉行節日聚會的那天，國王得了重病。

【English Translation】 English version Discussing the realm of contemplation. Furthermore, there is a next instance using a simile to explain. The sutra says: 'Moreover, there are countless hundreds of thousands of sentient beings, suffering from severe illnesses that are difficult to cure, who go to the elder and receive wonderful medicine, and are able to recover.' Now, in terms of meaning, this is a metaphor for the ignorance in the realm of contemplation that has not yet been eliminated. Like this, generating the Bodhi mind, and even being free from attachment, therefore it is called 'various medicines.' Using contemplation in this way, one can also enter the initial stage of abiding. Even if one does not enter the stage, one can enter the five grades, called 'minor relief.' Everything below explains the generation of the Bodhi mind. The initial text clarifies the overall aspect of generating the Bodhi mind. It also temporarily follows the sequence of the three contemplations. In each contemplation, there are four sections of text. First, using vows to subdue oneself, second, the manifestation and arising of compassion, third, the benefits obtained from manifestation and arising, and fourth, concluding and teaching the name of the contemplation. Like this, it concludes into one mind. Only below, people are cited as evidence to prove that now, based on illness, great vows are made, just like in the Vimalakirti Sutra, abiding in the Eternally Tranquil Light, and manifesting transformations in the three lands. Therefore, it is known that all Dharma body Bodhisattvas are like this. Only Manjushri (Manjusri) and others, since Vimalakirti (Vimalakirti) manifests transformations based on inconceivable power, if it were not for Manjushri Bodhisattva's (Manjusri) power being close to his, how could he explore his intentions, understand his purpose, and inquire about his illness? First, he conveys the immeasurable meaning of the Tathagata (Tathagata), and then he himself sets up three questions, such as 'arising.' The answer below is the answer of the layman Vimalakirti (Vimalakirti). First, he answers the cause of the illness arising. 'Because sentient beings are ill,' below he answers how long the illness has lasted. 'When sentient beings' illnesses are cured,' below he answers how it should be eliminated. When a Bodhisattva (Bodhisattva) initially generates the Bodhi mind, it is called great compassion. It should be known that this illness arises at the same time as the generation of the Bodhi mind. Sentient beings have the illness of cause and effect from beginningless time, and Bodhisattvas also remember the illness from beginningless time. Therefore, Bodhisattvas are mindful of themselves and others. Therefore, it is known that this illness arises at the same time as the generation of the Bodhi mind. Bodhisattvas universally care for all sentient beings, and consider all sentient beings to be ill. Therefore, when all sentient beings are ill, Bodhisattvas are also ill. When sentient beings' illnesses are cured, Bodhisattvas' illnesses are also cured. From 'Because sentient beings' below, it uses those who are taught to reveal those who can teach. The ten-foot square room and others all inherit the vows made in the past based on illness, so after attaining enlightenment, they have this special ability. Speaking of back pain in Mao City, Mao City is Kushinagar (Kushinagar), and the translated name is as explained in the first volume. Speaking of back pain, it is as cited in the previous section on the power of speaking based on illness. According to the Sutra on the Arising of Practice, the Buddha (Buddha) told Sariputra (Sariputra): In the distant past, in the great city of Rajagriha (Rajagriha), on the day of the national festival gathering, the king had a severe illness.

士。一剎利姓。一婆羅門姓。俱來在會自共相撲。婆羅門語剎利言。卿莫撲我當與錢寶。剎利便不盡力令其屈伏。二人俱獲王賞。婆羅門竟不報所許。至後節日復來相撲。婆羅門復如前求許。剎利復饒亦不相報。如是至三。剎利念彼數欺於我。便語之言。卿三誑我我不用物。便以右手捺頭左手捉腰。蹙折其脊如折甘蔗。擎之三旋令眾人見。然後撲地。墮地即死。王大歡喜賜錢十萬佛告舍利弗。剎利力士我身是也。婆羅門者調達是也。我以瞋故撲殺力士。由是墮地獄中燒煮榜治經數千歲。今雖成佛以殘緣故患于背痛。此約跡說用病法門。以利於他。大經云。吾今此身即是法身。為度眾生示同毒樹。以疾利物即此意也。誓願去明初心誓廣。後心方稱即誓體也。慈悲下明誓功能。云法喜等者。此是章安私語。第一本云。如喜禪師天臺大師。發心真實隨念即除。若望差心即不真實。此再修補移真誠文。為后得失。喜禪師者。初從光州與法喜等二十七人同至建業。即其人也。喜師年逾耳順。大師時年二十有七。毛喜戲曰。尊師何少弟子何老。喜曰。所敬在德不在年也。問曰。何者是德。喜曰。善巧說法即後代之富樓那。降魔除障即後代之優波鞠多。毛喜善其識人。譚之朝野以為口實。嘗行方等雉來索命。神王遮曰。法喜當往西方

【現代漢語翻譯】現代漢語譯本：有一個力士，一個剎帝利種姓的人，一個婆羅門種姓的人，一起來到集會上互相摔跤。婆羅門對剎帝利說：『你不要摔我，我給你錢財。』剎帝利便不盡力，讓婆羅門屈服。兩人都獲得了國王的賞賜。婆羅門最終沒有兌現之前的承諾。到了後面的節日，又來摔跤。婆羅門又像之前那樣請求。剎帝利又寬恕了他，也沒有得到報答。像這樣到了第三次，剎帝利心想他多次欺騙我，便對他說：『你三次欺騙我，我不要你的東西。』便用右手按住他的頭，左手抓住他的腰，像折甘蔗一樣折斷了他的脊椎。舉起來旋轉三次讓眾人看見，然後摔在地上。墮地后立即死亡。國王非常高興，賞賜了十萬錢。佛告訴舍利弗（Śāriputra）：『那個剎帝利力士就是我的前身，那個婆羅門就是提婆達多（Devadatta）。我因為嗔恨的緣故撲殺了力士，因此墮入地獄中燒煮拷打，經歷了數千年。現在雖然成佛，因為殘餘的因緣，還患有背痛。』這是就應跡身而說，運用病緣的法門，來利益他人。《大經》說：『我現在這個身體就是法身，爲了度化眾生，示現如同毒樹。』用疾病來利益眾生就是這個意思。誓願以下說明初心誓願的廣大，後心才能夠與之相稱，這就是誓願的本體。慈悲以下說明誓願的功能。說到法喜等，這是章安（Zhangan）的私下說法。第一本說：『如喜禪師（Ruxi Chanshi）、天臺大師（Tiantai Dashi），發心真實，隨念即除。如果希望有差別的心，就不真實。』這是再次修補，移入真誠的文字，爲了後來的得失。喜禪師，當初從光州與法喜等二十七人一同來到建業，就是這個人。喜禪師年齡超過六十歲，大師當時年齡二十七歲。毛喜戲謔地說：『尊敬的禪師為何年輕，弟子為何年老？』喜禪師說：『所敬重的是德行，不在於年齡。』（毛喜）問：『什麼是德行？』喜禪師說：『善巧說法就是後代的富樓那（Pūrṇa），降魔除障就是後代的優波鞠多（Upagupta）。』毛喜讚賞他識別人才，談論這件事的人朝野上下都認為是真實的。曾經修行方等懺法時，有雉雞來索命，神王遮攔說：『法喜應當前往西方。』現代漢語譯本：現代漢語譯本：現代漢語譯本：

【English Translation】 English version: Once, there was a strongman, a Kshatriya (Kshatriya: a member of the warrior or ruling caste) by birth, and a Brahmin (Brahmin: a member of the priestly caste) by birth, who came together to an assembly to wrestle. The Brahmin said to the Kshatriya, 'Do not wrestle with me, and I will give you money and treasures.' The Kshatriya then did not exert his full strength, allowing the Brahmin to subdue him. Both of them received rewards from the king. The Brahmin ultimately did not repay what he had promised. Later, on another festival day, they came to wrestle again. The Brahmin again pleaded as before. The Kshatriya again spared him, and again received no reward. This happened three times. The Kshatriya thought to himself that he had been deceived many times, and said to the Brahmin, 'You have deceived me three times, and I do not want your things.' Then, he pressed down on the Brahmin's head with his right hand, and grabbed his waist with his left hand, breaking his spine like breaking a sugarcane. He lifted him up and rotated him three times for everyone to see, and then threw him to the ground. The Brahmin fell to the ground and died immediately. The king was very pleased and rewarded him with one hundred thousand coins. The Buddha told Shariputra (Śāriputra: one of the Buddha's chief disciples), 'That Kshatriya strongman was my past life, and that Brahmin was Devadatta (Devadatta: a cousin of the Buddha and a rival). Because of my anger, I killed the strongman, and as a result, I fell into hell, where I was burned and tortured for thousands of years. Now, although I have become a Buddha, because of the remaining karma, I still suffer from back pain.' This is speaking from the perspective of the manifested body, using the expedient of illness to benefit others. The Mahāparinirvāṇa Sūtra says, 'This body of mine is the Dharmakaya (Dharmakaya: the body of the Buddha's teachings), and in order to liberate sentient beings, I manifest as a poisonous tree.' Using illness to benefit beings is the meaning of this. The vows below explain the vastness of the initial vow, and only the subsequent mind can match it, which is the essence of the vow. The compassion below explains the function of the vow. Speaking of Dharma joy, etc., this is Zhangan's (Zhangan: a Tiantai Buddhist monk) private saying. The first text says, 'Chan Master Ruxi (Ruxi Chanshi), Great Master Tiantai (Tiantai Dashi), their aspiration is genuine, and it is removed as soon as it arises. If one hopes for a differentiated mind, it is not genuine.' This is a re-editing, inserting the words of sincerity, for the sake of later gains and losses. Chan Master Xi, initially came from Guang Prefecture with twenty-seven people including Faxi to Jianye, and that is this person. Chan Master Xi was over sixty years old, and the Great Master was twenty-seven years old at that time. Mao Xi jokingly said, 'Why is the respected master so young, and the disciple so old?' Chan Master Xi said, 'What is respected is virtue, not age.' (Mao Xi) asked, 'What is virtue?' Chan Master Xi said, 'Skillfully expounding the Dharma is like the Pūrṇa (Pūrṇa: one of the Buddha's chief disciples known for his eloquence) of later generations, and subduing demons and removing obstacles is like the Upagupta (Upagupta: a disciple of the Buddha who lived several centuries after him) of later generations.' Mao Xi praised his ability to recognize talent, and people throughout the court and countryside considered this to be true. Once, while practicing the Fangdeng repentance ritual, a pheasant came seeking revenge, and the spirit king stopped it, saying, 'Faxi should go to the West.'

次生得道。豈償汝命耶建業咸睹天下共知。若發心下判得失。言不真實要三寶等是也。要謂要勒。亦遮亦約也自無專志要佛加持云。佛若不加大慈何在。故俗云。要君者無上。言規者或求近果。或求速差。具斯二失名誑眾生。若能真誠翻前二過。尚有至於初住之力。乃至極果何但除病而已。次安心中雲體解等者。夫欲安心。必先了境次起弘誓。故合安心先牒二法。體解者。識境也。發心者起誓也。唯止唯觀者。唯寂唯照更不餘求。次善巧下用五百一十二番。言大藥者。第一義治。兼無緣慈悲。是名大藥不須紛擾對轉兼具。次破法遍中。從初至此病推病由心。從今觀去正明用觀。于中從初至如幻故。破因成也。不得病心生滅者。破相續也。余之相待及假中等其文並略。初因成中雲非地大不離地大等者。病由心造故非地大。病實病身故不離地大。舉地為首余亦復然。四大無病故非身合。心既如幻幻本無病。通塞如文。次道品中雲非四大等意亦同前。言非凈等者。約破倒說。有真等者。約諦境說。即前文云。我病眾生病並非真非有。亦是觀病以為中道。共在此中說之。空假等者。約觀智說。枯榮等者約所表說。具如前文義兼大小。枯榮雙立等。只是一念圓四念處。助道中雲若修正觀者。即是正行。正行即是道品等六。但觀前

【現代漢語翻譯】現代漢語譯本次生得道，豈能償還你的性命呢？建業（地名）的人都親眼看見，天下人都共同知曉。如果發心下判斷得失，言語不真實，就要對三寶（佛、法、僧）發誓。『要』的意思是『要勒』，也有遮止和約束的意思。如果自己沒有專一的志向，卻要佛加持，就說：『佛若不加大慈悲，慈悲在哪裡呢？』所以俗話說：『要挾君王的人沒有更高的了。』說『規』的人，或許是求近期的效果，或許是求快速痊癒。具備這兩種過失，就叫做欺騙眾生。如果能夠真誠地改正前面的兩種過失，尚且有達到初住菩薩果位的力量，乃至最終成佛，又何止是消除疾病而已呢？其次，『安心中雲體解等者』，想要安心，必須先了解境界，然後發起弘大的誓願。所以將安心與瞭解境界、發起誓願兩種方法合在一起。『體解』就是認識境界，『發心』就是發起誓願。『唯止唯觀』，就是唯有寂靜和觀照，不再有其他的追求。其次，『善巧下用五百一十二番』，說『大藥』，是指第一義諦的治療，兼具無緣大慈悲，這叫做大藥，不需要紛繁複雜地對治，兼具一切。其次，『破法遍中』，從一開始到這裡，都是說病由心生。從『今觀去』開始，正式說明運用觀照。其中，從一開始到『如幻故』，是破除因的成立。『不得病心生滅者』，是破除相續。其餘的相待、假中等，文義都比較簡略。最初『因成中雲非地大不離地大等者』，病由心造，所以說『非地大』；病確實在身體上，所以說『不離地大』。以地大為首，其餘的也一樣。四大沒有病，所以說『非身合』。心既然如幻，幻本無病。通達和阻塞，就像文中所說。其次，『道品中雲非四大等』，意思也和前面一樣。說『非凈等者』，是約破除顛倒來說。『有真等者』，是約真諦境界來說。也就是前面所說的：『我病眾生病並非真非有』，這也是觀病以為中道。共同在這裡面說明。『空假等者』，是約觀智來說。『枯榮等者』，是約所表達的道理來說。就像前面的文義，兼具大乘和小乘。『枯榮雙立等』，只是一念圓滿四念處。『助道中雲若修正觀者』，就是正行。正行就是道品等六度。只是觀察前面。

【English Translation】 English version Secondary attainment of enlightenment, how can it repay your life? The people of Jianye (place name) have all witnessed it, and the whole world knows it. If you make a vow to judge gains and losses, and your words are not truthful, you must swear to the Three Jewels (Buddha, Dharma, Sangha). 'Yao' means 'to coerce', and also has the meaning of restraining and binding. If you do not have a dedicated aspiration yourself, but want the Buddha to bless you, you say: 'If the Buddha does not increase great compassion, where is compassion?' Therefore, the common saying is: 'There is no one higher than one who coerces the ruler.' Those who say 'rules' may be seeking immediate results or a quick recovery. Having these two faults is called deceiving sentient beings. If you can sincerely correct the previous two faults, you still have the power to reach the stage of the first dwelling Bodhisattva, and even ultimately become a Buddha, not just eliminate diseases. Secondly, 'Anxin Zhongyun Tihai et al.', if you want to be at peace, you must first understand the realm, and then make great vows. Therefore, combine peace of mind with the two methods of understanding the realm and making vows. 'Tihai' is to recognize the realm, and 'Foxin' is to make vows. 'Only stop and only observe' means only stillness and contemplation, and no other pursuit. Secondly, 'Skillfully use five hundred and twelve times', saying 'Great Medicine' refers to the treatment of the first principle, combined with uncaused great compassion, which is called great medicine, without the need for complicated treatments, combining everything. Secondly, 'Breaking the Dharma', from the beginning to here, it is said that the disease arises from the mind. Starting from 'Now observe', formally explain the use of contemplation. Among them, from the beginning to 'as illusion', it is to break the establishment of the cause. 'Those who cannot have the mind of disease arising and ceasing' are to break the continuity. The rest of the mutual dependence, the false middle, etc., are briefly explained in the text. Initially, 'Yincheng Zhongyun is not the great earth, not separated from the great earth, etc.', the disease is caused by the mind, so it is said 'not the great earth'; the disease is indeed on the body, so it is said 'not separated from the great earth'. Taking the great earth as the head, the rest are the same. The four great elements have no disease, so it is said 'not the body'. Since the mind is like an illusion, the illusion has no disease. Understanding and obstruction are as stated in the text. Secondly, 'Daopin Zhongyun is not the four great elements, etc.', the meaning is the same as before. Saying 'not pure, etc.' is about breaking down inversions. 'There is truth, etc.' is about the realm of truth. That is, what was said earlier: 'My disease and the disease of sentient beings are neither true nor existent', which is also to regard disease as the middle way. Explain it together here. 'Emptiness and falsity, etc.' are about the wisdom of contemplation. 'Withering and glory, etc.' are about the principles expressed. Like the previous text, it combines both Mahayana and Hinayana. 'Withering and glory stand together, etc.' is just one thought that fulfills the four mindfulnesses. 'Zhu Dao Zhongyun If you practice correct contemplation', it is correct practice. Correct practice is the six perfections such as the Dao Pin. Just observe the front.

六障若不除。當借前來止觀氣息想術六治。以之為助。正助合行具如第七。尚入初住得無生忍。況四大病而不銷差。釋次位中雲如彼琉璃等者。水清故見深故未得。雖觀即是而未入位。應約六即以辯始終。不免眾災者。即三小災。謂刀疾饑。若三大災謂火水風。六根雖凈實果縛身。在欲色界或遇三小。縱逢劫末法爾離災。若入無生如曇無竭尚有果身名為果疾。我今不證如上諸位。豈得自謂齊彼上人。次大車譬如文。

○次明業境者。先明來意中雲今修止觀等者。止觀如日光。業相如萬像。疑者云下料簡也。初引二經以證大小悉皆有相。次引法華。由深達故見十界相。次引凈名。由第一義善分別業。四經明文大小有相。如何疑雲大乘無相。次開章別解者。初因緣中先示內外因緣。內因緣中雲心漸明凈者。亦可云明靜。明凈語通通於止觀。若云明靜即以兩字別對止觀。以止觀故善惡有生滅者。由二世善惡。惡有輕重善有邪正。及修止觀動過去業。又因止觀善惡生滅者。但是因於止觀見生滅相。非謂止觀令善惡生滅。故舉譬云。如鏡被磨等。理性如鏡暗散如塵。止觀如磨業如像現。次明外緣者。諸佛菩薩望己為外。文中示相雖即內外二緣各說。據理必須內外和合。文別說者。從強受名。如第一卷釋感應中。亦因緣各說

【現代漢語翻譯】現代漢語譯本：如果六障（指色、受、想、行、識五蘊和無明）不能去除，應當借用前面所說的止觀氣息想術六種方法來輔助。正確的方法和輔助方法一起實行，就像第七卷所說的那樣，尚且可以進入初住位，獲得無生忍（證悟諸法不生不滅的智慧），更何況四大（地、水、火、風）所造成的疾病不能消除呢？解釋次位中的『如彼琉璃等』，是因為水清澈所以能看見深處，但還沒有得到（證悟）。雖然觀照就是（證悟的）方法，但還沒有進入（相應的）位次。應該用六即（理即、名字即、觀行即、相似即、分證即、究竟即）來辨別始終。『不免眾災』，指的是三小災，即刀兵、疾病、飢餓。如果是三大災，指的是火災、水災、風災。六根（眼、耳、鼻、舌、身、意）雖然清凈，但實際上還是被果報束縛。在欲界中，或許會遇到三小災。即使遇到劫末，也會自然地脫離災難。如果進入無生（的境界），像曇無竭（一位菩薩的名字）那樣，尚且還有果報之身，這被稱為果疾。我現在沒有證得像上面所說的那些位次，怎麼能自認為和那些上人（指已經證悟的人）一樣呢？下面的大車譬如文（指《法華經》中的比喻）也是這個意思。其次說明業境。先說明來意中說『現在修習止觀等』，止觀就像日光，業相就像萬象。懷疑的人在下面進行簡別。首先引用兩部經來證明大小乘都有相。其次引用《法華經》，因為深刻通達所以能看見十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的相。其次引用《維摩詰經》，因為第一義（真理）而善於分別業。四部經的明文都說明大小乘有相，怎麼能懷疑說大乘沒有相呢？其次是開章分別解釋，首先在因緣中先顯示內外因緣。內因緣中說『心漸漸明凈』，也可以說『明靜』。『明凈』這個詞語可以通用在止觀上。如果說『明靜』，就用這兩個字分別對應止觀。因為止觀的緣故，善惡有生滅，這是由於二世（過去世和現在世）的善惡，惡有輕重，善有邪正，以及修習止觀而觸動了過去的業。又因為止觀，善惡生滅，這只是因為止觀而看見了生滅的相，不是說止觀令善惡生滅。所以舉例說，就像鏡子被磨一樣，理性就像鏡子，昏暗就像灰塵，止觀就像磨，業就像影像顯現。其次說明外緣，諸佛菩薩對於自己來說是外緣。文中顯示相雖然內外兩種因緣分別說明，但從道理上來說必須內外和合。文中分別說明，是從強調的方面來命名。就像第一卷解釋感應中，也是因緣分別說明。

【English Translation】 English version: If the six hindrances (referring to the five aggregates of form, feeling, perception, mental formations, and consciousness, as well as ignorance) are not removed, one should borrow the previously mentioned six methods of calming and contemplation, breath counting, and visualization techniques as aids. When the correct method and the auxiliary methods are practiced together, as described in the seventh volume, one can still enter the initial stage of dwelling (初住), attaining the forbearance of non-origination (無生忍, the wisdom of realizing that all dharmas neither arise nor cease). How much more so if the diseases caused by the four great elements (earth, water, fire, and wind) cannot be eliminated? The explanation in the section on subsequent stages, 'like that of crystal,' is because the water is clear, so one can see the depths, but one has not yet attained (enlightenment). Although contemplation is the (method of) enlightenment, one has not yet entered (the corresponding) stage. One should use the six identities (理即 - Identity in principle, 名字即 - Identity in name, 觀行即 - Identity in practice, 相似即 - Similar identity, 分證即 - Partial realization identity, 究竟即 - Ultimate identity) to distinguish the beginning and the end. 'Cannot avoid the many disasters' refers to the three minor calamities, namely, warfare, disease, and famine. If it is the three major calamities, it refers to fire, water, and wind. Although the six sense organs (eye, ear, nose, tongue, body, and mind) are purified, one is still bound by the karmic consequences. In the desire realm, one may encounter the three minor calamities. Even if one encounters the end of a kalpa, one will naturally escape the disasters. If one enters the state of non-origination, like Tamogata (曇無竭, the name of a Bodhisattva), one still has a karmic body, which is called karmic illness. I have not attained the stages mentioned above, how can I presume to be equal to those superior beings (referring to those who have already attained enlightenment)? The analogy of the great cart in the text (referring to the parable in the Lotus Sutra) also means this. Next, it explains the realm of karma. First, in explaining the intention of coming, it says, 'Now practicing calming and contemplation, etc.' Calming and contemplation are like sunlight, and the appearances of karma are like myriad images. Those who doubt make distinctions below. First, it quotes two sutras to prove that both the Great Vehicle and the Small Vehicle have appearances. Second, it quotes the Lotus Sutra, because of profound understanding, one can see the appearances of the ten realms (地獄 - hell, 餓鬼 - hungry ghosts, 畜生 - animals, 阿修羅 - asuras, 人 - humans, 天 - devas, 聲聞 - sravakas, 緣覺 - pratyekabuddhas, 菩薩 - bodhisattvas, 佛 - buddhas). Third, it quotes the Vimalakirti Sutra, because of the first principle (truth), one is good at distinguishing karma. The explicit texts of the four sutras all explain that both the Great Vehicle and the Small Vehicle have appearances, how can one doubt and say that the Great Vehicle has no appearance? Next is opening the chapter and explaining separately, first in the causes and conditions, it first shows the internal and external causes and conditions. In the internal causes and conditions, it says, 'The mind gradually becomes clear and pure,' one can also say 'clear and still.' The term 'clear and pure' can be used for both calming and contemplation. If one says 'clear and still,' then these two words separately correspond to calming and contemplation. Because of calming and contemplation, good and evil arise and cease, this is due to the good and evil of the two lives (past life and present life), evil has lightness and heaviness, good has correctness and incorrectness, and cultivating calming and contemplation stirs up past karma. Also, because of calming and contemplation, good and evil arise and cease, this is only because of calming and contemplation that one sees the appearances of arising and ceasing, it is not that calming and contemplation cause good and evil to arise and cease. Therefore, it gives the example of a mirror being polished, the rational nature is like a mirror, darkness is like dust, calming and contemplation are like polishing, and karma is like the appearance of images. Next, it explains the external conditions, the Buddhas and Bodhisattvas are external conditions for oneself. Although the text shows that the internal and external conditions are explained separately, in principle, they must be combined. The text explains them separately, it is named from the emphasized aspect. Just like in the first volume explaining the response, the causes and conditions are also explained separately.

。此亦如是。修觀是顯機。諸佛是顯應。亦得是亦冥亦顯機。亦冥亦顯應。亦有不修而感。修而不感。不修不感以判機應冥顯四句眾生等者。有四悉機能令諸佛不起滅定。示善惡相。禪力能示名善惡禪。示相顯瞭如華示人。若得等者。明識相已自益益他。今但等者明立境所以。次正明業相發中言六意者。第一第二單發習因報果。第三第四因果互發。第五俱發。第六間雜。總而言之。只是習因報果發相。此六種發通冠于下善惡二相。至下釋文但明二相。余但略指此文云前後俱雜可以意知。初文先釋習因習果。次釋報因報果。習果報因文雖不立。有二義故亦須釋之。一者相對故釋。二者或互受名。是故文中引論通釋。言習因是自分因等者。新經論中名同類因。故俱舍云。能作及俱有。同類與相應遍行並異熟。許因唯六種。今且依大論略出六因相。次銷今文。論三十二云。言六因者。所作因共因。自種因遍因。相應因報因。言四緣者。謂因緣次第緣。緣緣增上緣。新譯次第緣名等無間緣。緣緣名所緣緣。餘二名同。然龍樹立名什公翻譯。雖小不同應非全失。以大論是一家承用。名字稍同。故且依之。大品云。欲知四緣當學般若。大論釋云。般若中四緣皆不可得。云何說言欲知四緣當學般若。答。汝不知般若相故。是故云般若

【現代漢語翻譯】現代漢語譯本：『此亦如是。修觀是顯機，諸佛是顯應。』這也是一樣的。修習觀行是明顯的『機』（眾生根器），諸佛是明顯的『應』（佛的示現）。『亦得是亦冥亦顯機，亦冥亦顯應。』也有的是既隱秘又明顯的『機』，也有的是既隱秘又明顯的『應』。『亦有不修而感，修而不感，不修不感以判機應冥顯四句眾生等者。』也有不修習卻有感應的，有修習卻沒有感應的，有不修習也沒有感應的，以此來判斷眾生根機和佛菩薩應化的隱秘和明顯，可以分為四種情況。『有四悉機能令諸佛不起滅定，示善惡相。』有四種悉檀（四種成就）的根機，能使諸佛不入滅盡定，而示現善惡之相。『禪力能示名善惡禪。示相顯瞭如華示人。』禪定之力能夠示現名為善惡的禪定境界，所顯示的相明顯如同花朵展示給人看。『若得等者。明識相已自益益他。今但等者明立境所以。』如果能獲得『等』，明白了這些相，就能自利利他。現在只說『等』，是爲了說明建立境界的原因。『次正明業相發中言六意者。第一第二單發習因報果。第三第四因果互發。第五俱發。第六間雜。』接下來正式說明業相生髮中的六種含義：第一種和第二種是單獨生髮習因和報果；第三種和第四種是因果互相生髮；第五種是因果同時生髮；第六種是因果交雜生髮。『總而言之。只是習因報果發相。此六種發通冠于下善惡二相。至下釋文但明二相。余但略指此文云前後俱雜可以意知。』總而言之，只是習因和報果生髮的相。這六種生髮情況可以概括下面的善惡二相。下面的解釋只說明這二相，其餘的只是略微提及，可以根據前後交雜的情況來理解。『初文先釋習因習果。次釋報因報果。習果報因文雖不立。有二義故亦須釋之。一者相對故釋。二者或互受名。是故文中引論通釋。』最初的文先解釋習因和習果，然後解釋報因和報果。雖然沒有單獨列出習果和報因，但因為有兩種含義，所以也需要解釋：一是相對而言，二是可能互相接受名稱。因此，文中引用論典來通盤解釋。『言習因是自分因等者。新經論中名同類因。故俱舍云。能作及俱有。同類與相應遍行並異熟。許因唯六種。今且依大論略出六因相。次銷今文。』所說的習因是『自分因』等，新的經論中稱為『同類因』。所以《俱舍論》說：『能作及俱有，同類與相應，遍行並異熟，許因唯六種。』現在暫且依據《大智度論》簡略地列出六因的相，然後解釋現在的文。『論三十二云。言六因者，所作因共因，自種因遍因，相應因報因。言四緣者，謂因緣次第緣，緣緣增上緣。』《大智度論》第三十二卷說：『所說的六因是：所作因、共因、自種因、遍因、相應因、報因。』所說的四緣是：因緣、次第緣、緣緣、增上緣。『新譯次第緣名等無間緣。緣緣名所緣緣。餘二名同。然龍樹立名什公翻譯。雖小不同應非全失。以大論是一家承用。名字稍同。故且依之。』新的譯本中，次第緣名為等無間緣，緣緣名為所緣緣，其餘兩個名稱相同。雖然Nagarjuna（龍樹）菩薩所立的名稱和Kumarajiva（鳩摩羅什）法師的翻譯稍有不同，但應該沒有完全失真，因為《大智度論》是一家傳承使用，名字稍有相同，所以暫且依據它。『大品云。欲知四緣當學般若。大論釋云。般若中四緣皆不可得。云何說言欲知四緣當學般若。答。汝不知般若相故。是故云般若。』《大品般若經》說：『想要知道四緣，應當學習般若。』《大智度論》解釋說：『般若中四緣都是不可得的，為什麼說想要知道四緣，應當學習般若？』回答說：『因為你不知道般若的相，所以說般若。』

【English Translation】 English version: 『This is also the case. Cultivating contemplation is the manifest cause, and the Buddhas are the manifest response.』 It is the same here. Cultivating contemplation is the manifest 『cause』 (the capacity of sentient beings), and the Buddhas are the manifest 『response』 (the manifestation of the Buddhas). 『It can also be a cause that is both hidden and manifest, and a response that is both hidden and manifest.』 There are also 『causes』 that are both hidden and manifest, and there are also 『responses』 that are both hidden and manifest. 『There are also those who feel without cultivation, those who do not feel with cultivation, and those who do not feel without cultivation, to judge the four sentences of sentient beings, such as the hidden and manifest causes and responses.』 There are also those who have a response without cultivation, those who do not have a response with cultivation, and those who do not have a response without cultivation. This is used to judge the hidden and manifest causes and responses of sentient beings, which can be divided into four situations. 『There are four kinds of Siddhi (four kinds of accomplishments) that can enable the Buddhas not to arise from the extinction Samadhi, and to show the appearance of good and evil.』 There are four kinds of Siddhi that can enable the Buddhas not to enter the extinction Samadhi, but to show the appearance of good and evil. 『The power of Dhyana (禪那) can show the Dhyana (禪那) realm named good and evil. The appearance is clear, like a flower showing people.』 The power of Dhyana can show the Dhyana realm named good and evil, and the appearance is clear like a flower showing people. 『If you get equal, you will benefit yourself and others after you know the appearance. Now, if you only wait, you will know why you set up the realm.』 If you can obtain 『equality,』 understand these appearances, you can benefit yourself and others. Now, just saying 『equality』 is to explain the reason for establishing the realm. 『Secondly, Zhengming (正明) said that there are six meanings in the development of karma. The first and second are the single development of the cause of habit and the result of retribution. The third and fourth are the mutual development of cause and effect. The fifth is the simultaneous development. The sixth is miscellaneous.』 Next, formally explain the six meanings in the development of karma: the first and second are the single development of the cause of habit and the result of retribution; the third and fourth are the mutual development of cause and effect; the fifth is the simultaneous development of cause and effect; the sixth is the mixed development of cause and effect. 『In short, it is just the appearance of the cause of habit and the result of retribution. These six kinds of development can be crowned with the two phases of good and evil below. In the following interpretation, only the two phases are explained. The rest are only briefly referred to in this article, saying that the front and back are mixed, which can be understood by meaning.』 In short, it is just the appearance of the cause of habit and the result of retribution. These six kinds of development can summarize the two phases of good and evil below. The following explanation only explains these two phases, and the rest are only briefly mentioned, which can be understood according to the mixed situation before and after. 『The first article first explains the cause of habit and the result of habit. The second explains the cause of retribution and the result of retribution. Although the article on the result of habit and the cause of retribution is not established, it must also be explained because of two meanings. One is to explain it relatively. The second is that they may accept each other's names. Therefore, the article cites the general explanation.』 The first article first explains the cause of habit and the result of habit, and then explains the cause of retribution and the result of retribution. Although the result of habit and the cause of retribution are not listed separately, they also need to be explained because of two meanings: one is relative, and the other is that they may accept each other's names. Therefore, the article cites the general explanation. 『The so-called habit cause is the self-dividing cause, etc. The new scriptures and treatises are called the same kind of cause. Therefore, the Kosa (俱舍) says: Can be made and co-exist. The same kind is consistent with the corresponding universal behavior and different maturity. Xu Yin has only six kinds. Now, let's briefly list the six phases of Yin according to the theory, and then sell this article.』 The so-called habit cause is the 『self-dividing cause,』 etc. The new scriptures and treatises are called 『homogeneous cause.』 Therefore, the Abhidharmakośakārikā (俱舍論) says: 『Can be made and co-exist, the same kind is consistent with the corresponding universal behavior and different maturity, Xu Yin has only six kinds.』 Now, let's briefly list the six phases of Yin according to the Mahaprajnaparamitaśastra (大智度論), and then explain the current article. 『The thirty-second theory says. The six causes are the cause of action, the common cause, the cause of self-species, the cause of universal, the corresponding cause, and the cause of retribution. The four causes are the cause of cause, the cause of sequence, the cause of cause, and the cause of increase.』 The thirty-second volume of the Mahaprajnaparamitaśastra says: 『The six causes are: the cause of action, the common cause, the cause of self-species, the cause of universal, the corresponding cause, and the cause of retribution.』 The four causes are: the cause of cause, the cause of sequence, the cause of cause, and the cause of increase. 『The new translation of the sequential cause is called the equal and uninterrupted cause. The cause of cause is called the cause of the object. The other two names are the same. However, Nagarjuna (龍樹) established the name and Kumarajiva (鳩摩羅什) translated it. Although the small differences should not be completely lost. Because the theory is used by one family. The names are slightly the same. Therefore, let's follow it.』 In the new translation, the sequential cause is called the equal and uninterrupted cause, the cause of cause is called the cause of the object, and the other two names are the same. Although the names established by Nagarjuna Bodhisattva and translated by Kumarajiva Dharma Master are slightly different, they should not be completely lost, because the Mahaprajnaparamitaśastra is used by one family, and the names are slightly the same, so let's follow it. 『The Great Perfection says. If you want to know the four causes, you should learn Prajna. The theory explains. The four causes are not available in Prajna. Why do you say that if you want to know the four causes, you should learn Prajna. Answer. You don't know the appearance of Prajna. Therefore, it is said that Prajna.』 The Mahaprajnaparamita Sutra (大品般若經) says: 『If you want to know the four causes, you should learn Prajna.』 The Mahaprajnaparamitaśastra explains: 『The four causes are not available in Prajna. Why do you say that if you want to know the four causes, you should learn Prajna?』 The answer is: 『Because you don't know the appearance of Prajna, so you say Prajna.』

無四緣。般若於一切法無舍。畢竟清凈無諸戲論。如佛所說言四緣者。但說少分。無智之人著於四緣而生戲論。為破著故說諸法實相空無所有。破此諸心如夢如幻。故知四緣非為深極。復是般若諸法少分。是故雖說應知離著。何等爲著。謂為究竟是則名著今為明於事度事蔽善惡相發。是六因中四因所攝。四緣之中多少不同。是故略明四因及以六因。若下修觀應觀因緣即是法界。欲知四緣先明六因。所作因者不礙於他。相應因者心心數法。同相同緣。以心心法共相應故。名相應因。心心數法以心相應為因。名相應因。如親友知識和合成事。共因者。一切有為法各共生因。以共生故更相佐助。如兄弟同生互相成濟。自種因者。過去善法與現在善法為因。現在善法與未來善法為因。惡無記法亦復如是。一切各各有自種因。遍因者。苦集諦下十一遍使名為遍因。報因者。行善惡因得善惡報。名為報因。言四緣者。如上五因名為因緣。心心數法次第無間相續而起。名次第緣。心心數法托緣生故。名為緣緣。諸法生時不生障礙。名增上緣。複次心心數法從四緣生。無想滅定從三緣生。除于緣緣。諸餘心數不相應行及色從二緣生。除次第緣及緣緣。余有為法劣故。無有從於一緣生者。報生心心數法從五因生。除于遍因。無漏心心數法

【現代漢語翻譯】現代漢語譯本無四緣（四種條件）。般若（智慧）於一切法無舍（沒有執著）。畢竟清凈，沒有各種戲論（虛妄不實的言論）。如佛所說言四緣者，但說少分。無智之人執著於四緣而生戲論。為破除這種執著，所以說諸法實相是空無所有。破除這些心念，如夢如幻。所以要知道四緣並非最深奧的道理，而且只是般若諸法中的少部分。因此，即使說了四緣，也應該知道要遠離執著。什麼是執著？認為它是究竟的，這就叫做執著。現在爲了闡明事（現象）度（衡量）事蔽（遮蔽），善惡相發（相互引發）的道理，這六因中四因所攝（包含）。四緣之中多少不同。所以簡略地說明四因以及六因。如果下根器的人修觀，應該觀因緣，這也就是法界。想要了解四緣，先要明白六因。所作因（能起作用的因）是不妨礙其他的。相應因（互相配合的因）是心心數法（心理活動及其伴隨的心理要素），同相同緣（相同的作用和相同的對象）。因為心心法共同相應，所以叫做相應因。心心數法以心相應為因，名為相應因。如同親友知識和合而成事。共因（共同的因）是一切有為法（由因緣和合而成的現象）各自共同的生因。因為共同產生，所以互相幫助。如同兄弟同生，互相成就。自種因（自身種子的因）是過去善法與現在善法為因，現在善法與未來善法為因。惡、無記法（非善非惡的法）也是這樣。一切各有各的自種因。遍因（普遍的因）是苦集諦（苦諦和集諦，佛教四聖諦之二）下的十一遍使（十一種普遍存在的煩惱）名為遍因。報因（果報的因）是行善惡因，得到善惡報，名為報因。所說的四緣，如上面五因名為因緣。心心數法次第無間（沒有間隔）相續而起，名次第緣。心心數法依託外緣而生，名為緣緣。諸法生起時，不產生障礙，名增上緣。再次，心心數法從四緣生。無想滅定（進入無知覺狀態的禪定）從三緣生，除去了緣緣。其餘心數（心理要素）、不相應行（非心理、非物質的抽像概念）以及色（物質）從二緣生，除去了次第緣和緣緣。其餘有為法（由因緣和合而成的現象）因為低劣，沒有從一緣而生的。報生（由果報而生）的心心數法從五因生，除去了遍因。無漏（沒有煩惱）心心數法

【English Translation】 English version There are no four conditions (four kinds of conditions). Prajna (wisdom) has no abandonment (no attachment) to all dharmas (phenomena). It is ultimately pure, without various fabrications (false and unreal statements). As the Buddha said regarding the four conditions, he only spoke of a small part. Those without wisdom cling to the four conditions and generate fabrications. To break this attachment, it is said that the true nature of all dharmas is empty and devoid of anything. Break these thoughts, like dreams and illusions. Therefore, know that the four conditions are not the deepest truth, and are only a small part of the Prajna dharmas. Therefore, even if the four conditions are spoken of, one should know to stay away from attachment. What is attachment? Considering it to be ultimate, this is called attachment. Now, in order to clarify the principles of events (phenomena), measuring (assessing), obscuring (concealing), and the mutual arising (mutual triggering) of good and evil, these are encompassed (contained) by four of the six causes. Among the four conditions, there are differences in quantity. Therefore, briefly explain the four causes and the six causes. If people of lower capacity cultivate contemplation, they should contemplate the causes and conditions, which is the Dharmadhatu (the realm of reality). If you want to understand the four conditions, you must first understand the six causes. The acting cause (the cause that can take effect) does not hinder others. The corresponding cause (the mutually cooperating cause) is mental activity and its accompanying mental elements, with the same function and the same object. Because mental activities correspond with each other, it is called the corresponding cause. Mental activities take mental correspondence as the cause, and are called the corresponding cause. It is like friends and acquaintances uniting to accomplish something. The common cause (the shared cause) is the cause of the arising of all conditioned dharmas (phenomena arising from the combination of causes and conditions). Because they arise together, they help each other. It is like brothers born together, mutually accomplishing each other. The self-seed cause (the cause of one's own seed) is the past good dharma as the cause for the present good dharma, and the present good dharma as the cause for the future good dharma. Evil and neutral dharmas (neither good nor evil dharmas) are also like this. Everything has its own self-seed cause. The pervasive cause (the universal cause) is the eleven pervasive afflictions (eleven universally existing afflictions) under the suffering and accumulation truths (the truths of suffering and the accumulation of suffering, two of the Four Noble Truths of Buddhism), called the pervasive cause. The retribution cause (the cause of karmic retribution) is performing good and evil causes, obtaining good and evil retributions, called the retribution cause. The so-called four conditions, such as the above five causes, are called the causal condition. Mental activities arise successively without interruption, called the immediate condition. Mental activities arise relying on external conditions, called the object condition. When dharmas arise, they do not create obstacles, called the dominant condition. Furthermore, mental activities arise from the four conditions. The cessation of perception and sensation (entering a state of non-perception) arises from three conditions, excluding the object condition. The remaining mental elements, non-associated formations (abstract concepts that are neither mental nor material), and form (matter) arise from two conditions, excluding the immediate condition and the object condition. The remaining conditioned dharmas (phenomena arising from the combination of causes and conditions) are inferior, and do not arise from one condition. Mental activities arising from retribution (arising from karmic retribution) arise from five causes, excluding the pervasive cause. Unstained (without afflictions) mental activities

從三因生。謂相應共及無障礙。成論但應三因四緣。具如玄釋簽第十記。今業相發屬習報兩因。習因者自種因。文兼釋于習果報因。因於前世前念善惡。故後世后念善惡得起。併名習因。既心心數法共相因依。亦得名為相應因也。不障礙故亦得名為所作因也。俱有助作故亦名共因。若蔽相起亦名遍因。以此習因未能招報。不名報因。言報果者。亦但四因。所作。自種。共因。報因。當果相現故云報果。據理實是報因而已。不與五部染法為通因故。非遍行因。非心心所無相應因。若以習因對四緣中。得是因緣等三。不託緣而起無所緣緣。習因起時亦有增上及有無間相續之義。亦名次第。報果但在增上因緣。夫因緣之義佛法根本背邪向正之始。入道修觀之源。故習佛法者。不可全迷。今為判業相未及廣辯。亦于修觀廣辯非急。故依大論略出名相。文從云何下先釋。次明發相。初先明習因習果。于中先正釋。次判三性。言習果是依果者。依于習因而有習果。即等流果。以約剎那釋習果故。故約前念后念明之。次從此義下判三性者。從剎那說耳。若始終說者。即無漏果不通三性。次從論家下釋習因習果不通三性。次明報因報果者。既合習因習果。以為報因。當知名雖有四但成三義。但以二習望于來報。復受因名。次就今下論家

【現代漢語翻譯】現代漢語譯本：從三因產生，即相應因、共因以及無障礙因。《成實論》只應有三因四緣，具體內容詳見《玄釋簽》第十卷的記載。現在所說的業相生髮，屬於習因和報因這兩種因。習因指的是自身所種下的因，這裡也兼顧解釋了習果和報因。因為前世或前唸的善惡，所以後世或后唸的善惡才能生起，這些都叫做習因。既然心和心所法互相依存，也可以稱為相應因。因為沒有障礙，也可以稱為所作因。因為共同作用，也可以稱為共因。如果遮蔽之相生起，也可以稱為遍因。但因為這種習因還未能招感果報，所以不稱為報因。所說的報果，也只有四因：所作因、自種因、共因、報因。當果相顯現時，就稱為報果。但從道理上來說，實際上只是報因而已。因為它不與五部染法作為通因，所以不是遍行因，也不是心心所的相應因。如果用習因來對應四緣，可以對應因緣等三種緣。它不依賴外緣而生起，所以沒有所緣緣。習因生起時，也有增上和無間相續的意義，也可以稱為次第。報果只在增上因緣中。因緣的意義是佛法的根本，是背離邪惡走向正道的開始，是入道修觀的源泉。所以學習佛法的人，不能完全迷惑。現在是爲了判斷業相，沒有詳細辯論。在修觀中會詳細辯論，但不是現在緊急的事情。所以依據《大智度論》略微列出名相。文從『云何』（如何）開始，先解釋，然後說明生髮之相。首先說明習因習果，其中先正式解釋，然後判斷三性。所說的習果是依果，是依賴習因而有的習果，也就是等流果。因為是就剎那來解釋習果，所以是以前念后念來說明。其次，從『從此義』（從這個意義）開始，判斷三性，是從剎那來說的。如果從始終來說，那麼無漏果就不通於三性。其次，從『論家』（論師）開始，解釋習因習果不通於三性。其次，說明報因報果，既然把習因習果合起來作為報因，那麼應當知道名義雖然有四個，但實際上只有三種意義。只是用兩種習來期望未來的果報，又接受了因的名稱。其次，就現在的情況，論師...

【English Translation】 English version: It arises from three causes: the corresponding cause (Samanantara-hetu), the common cause (Sahabhu-hetu), and the unobstructed cause (Anavarana-hetu). The Satyasiddhi Shastra only recognizes three causes and four conditions, as detailed in the tenth volume of the Profound Explanation Commentary. The arising of karmic appearances now belongs to the habitual cause (習因) and the retributive cause (報因). The habitual cause refers to the cause planted by oneself, and the text also explains the habitual effect (習果) and the retributive cause. Because of the good and evil of past lives or past moments, the good and evil of future lives or future moments can arise; these are all called habitual causes. Since mental states (心) and mental functions (心所法) are mutually dependent, they can also be called corresponding causes. Because there is no obstruction, it can also be called the acting cause (所作因). Because of the joint action, it can also be called the common cause. If the obscuring appearance arises, it can also be called the pervasive cause (遍因). However, because this habitual cause has not yet brought about retribution, it is not called the retributive cause. The so-called retributive effect (報果) also has only four causes: the acting cause, the self-planted cause, the common cause, and the retributive cause. When the appearance of the effect manifests, it is called the retributive effect. But in principle, it is actually only the retributive cause. Because it does not serve as a general cause (通因) with the five categories of defiled dharmas, it is not a pervasive cause, nor is it a corresponding cause for mental states and mental functions. If we use the habitual cause to correspond to the four conditions, it can correspond to three of them: the causal condition (因緣) and so on. It does not arise relying on external conditions, so there is no object-condition (所緣緣). When the habitual cause arises, it also has the meaning of augmentation (增上) and uninterrupted continuity (無間相續), and can also be called sequential (次第). The retributive effect is only in the dominant condition (增上因緣). The meaning of cause and condition is the foundation of the Buddha-dharma, the beginning of turning away from evil and towards righteousness, and the source of entering the path and cultivating contemplation. Therefore, those who study the Buddha-dharma must not be completely confused. Now, it is for judging karmic appearances, and there is no detailed debate. There will be detailed debate in the cultivation of contemplation, but it is not an urgent matter now. Therefore, based on the Mahaprajnaparamita Shastra (大智度論), the names and terms are briefly listed. The text begins with 'How' (云何), first explaining, and then explaining the appearance of arising. First, explain the habitual cause and habitual effect, in which the formal explanation comes first, and then the judgment of the three natures. The so-called habitual effect is the dependent effect, which is the habitual effect that depends on the habitual cause, that is, the outflowing effect (等流果). Because it is explained in terms of a moment (剎那), it is explained in terms of the previous moment and the subsequent moment. Secondly, starting from 'From this meaning' (從此義), judging the three natures is from the perspective of a moment. If speaking from beginning to end, then the unconditioned effect (無漏果) does not apply to the three natures. Secondly, starting from 'Commentators' (論家), explain that the habitual cause and habitual effect do not apply to the three natures. Secondly, explain the retributive cause and retributive effect. Since the habitual cause and habitual effect are combined as the retributive cause, then it should be known that although there are four names, there are actually only three meanings. It is only with the two habits that one expects future retribution, and again receives the name of cause. Secondly, regarding the present situation, the commentators...

復釋習因習果。隔世所起同類習果。以此二習望后名因望前名果。是則因果之上覆立因果。望前因之與果俱名為果。望后則因之與果。俱名為因。此亦有漏故約三世。此與毗曇二釋不同。彼論二釋俱不望於三世故也。次數家下更明數家與論。判報果習果小異。雖判多淫所屬不同。釋義亦與論家不別。數依毗曇論依前釋。又今生下論家重釋稍異前解。二因二果悉皆隔世。約于成業未成業等。以判習因報因。約于隔世重起以為習果。酬前世報名為報果。此之四名則有四義。不同前釋但成三義。從若坐禪下次明相現。初明報果相現中。云互受名者。此相起時即名果相。由昔報因應招來果。故名報果。亦得名報因者。此之報果亦得名因。未酬因故。故又能下明此報果相現之時。即是能起之因故也。此因必定招于當果。是故此相亦得名為報因。今但下判相也。后報果相預於今現。是故名為報果相現耳。所以名為互受其名。次若於坐下明習因發相。于中亦云互受名者。此有漏因心習起時。名為習因。能牽下能作后時成就習果也。亦得名習果者。明此習因心起之時。由昔曾起故云酬昔。則名此相亦得名果。名為互受名也。應知此中習因報果並約相現。名互受名。若如毗曇。當世習果望報為因。及隔世習果望后為因。雖亦名為互受其名

【現代漢語翻譯】現代漢語譯本復釋習因習果（重複解釋由習氣產生的因和果）。隔世所起同類習果（隔世產生的同類習氣之果）。以此二習望后名因望前名果（以這兩種習氣來看，相對於未來稱為因，相對於過去稱為果）。是則因果之上覆立因果（這樣就在因果之上又建立了因果）。望前因之與果俱名為果（相對於之前的因，因和果都可以稱為果）。望后則因之與果。俱名為因（相對於之後，因和果都可以稱為因）。此亦有漏故約三世（這些都是有漏洞的，所以要從三世的角度來看）。此與毗曇二釋不同（這和毗曇的兩種解釋不同）。彼論二釋俱不望於三世故也（毗曇的兩種解釋都沒有考慮到三世）。次數家下更明數家與論（接下來進一步說明數論家和論師的觀點）。判報果習果小異（他們對報果和習果的判斷略有不同）。雖判多淫所屬不同（雖然判斷淫慾的歸屬不同）。釋義亦與論家不別（但解釋的意義和論師沒有區別）。數依毗曇論依前釋（數論家依據毗曇，論師依據之前的解釋）。又今生下論家重釋稍異前解（另外，論師對今生的解釋和之前的解釋稍有不同）。二因二果悉皆隔世（兩種因和兩種果都是隔世的）。約于成業未成業等（根據已形成的業和未形成的業等）。以判習因報因（來判斷習因和報因）。約于隔世重起以為習果（根據隔世重新產生的現象作為習果）。酬前世報名為報果（酬報前世的業而得名報果）。此之四名則有四義（這四個名稱有四種含義）。不同前釋但成三義（和之前的解釋不同，只成就三種含義）。從若坐禪下次明相現（從如果坐禪開始，說明相的顯現）。初明報果相現中（首先說明報果的相顯現）。云互受名者（說相互接受名稱）。此相起時即名果相（這個相出現時就叫做果相）。由昔報因應招來果（因為過去的報應之因應該招來果報）。故名報果（所以叫做報果）。亦得名報因者（也可以叫做報因）。此之報果亦得名因（這個報果也可以叫做因）。未酬因故（因為還沒有酬報因）。故又能下明此報果相現之時（所以接下來說明這個報果的相顯現之時）。即是能起之因故也（就是能夠產生果報的因）。此因必定招于當果（這個因必定會招來相應的果報）。是故此相亦得名為報因（所以這個相也可以叫做報因）。今但下判相也（現在只是判斷相）。后報果相預於今現（未來的報果之相預先在現在顯現）。是故名為報果相現耳（所以叫做報果相現）。所以名為互受其名（所以叫做相互接受名稱）。次若於坐下明習因發相（接下來，如果坐禪，說明習因發動的相）。于中亦云互受名者（其中也說相互接受名稱）。此有漏因心習起時（這個有漏洞的因，心習氣生起時）。名為習因（叫做習因）。能牽下能作后時成就習果也（能夠牽引，能夠使後來的時間成就習果）。亦得名習果者（也可以叫做習果）。明此習因心起之時（說明這個習因心生起之時）。由昔曾起故云酬昔（因為過去曾經生起，所以說是酬報過去）。則名此相亦得名果（那麼這個相也可以叫做果）。名為互受名也（叫做相互接受名稱）。應知此中習因報果並約相現（應該知道這裡習因和報果都是根據相的顯現）。名互受名（來說相互接受名稱）。若如毗曇（如果像毗曇那樣）。當世習果望報為因（當世的習果相對於報應來說是因）。及隔世習果望后為因（以及隔世的習果相對於未來來說是因）。雖亦名為互受其名（雖然也叫做相互接受名稱）。

【English Translation】 English version Re-explaining the habitual causes and habitual effects (re-explaining the causes and effects arising from habitual tendencies). Habitual effects of the same kind arising from different lifetimes (habitual effects of the same kind arising from different lifetimes). Regarding these two habitual tendencies, looking forward, they are called causes; looking backward, they are called effects (regarding these two habitual tendencies, relative to the future, they are called causes; relative to the past, they are called effects). Thus, upon cause and effect, cause and effect are established again (thus, upon cause and effect, cause and effect are established again). Looking at the previous cause, both the cause and the effect are called effects (looking at the previous cause, both the cause and the effect can be called effects). Looking at the future, both the cause and the effect are called causes (looking at the future, both the cause and the effect can be called causes). These are also tainted, so they are discussed in terms of the three times (these are also tainted, so they are discussed in terms of the three times). This differs from the two explanations in the Abhidharma (this differs from the two explanations in the Abhidharma). The two explanations in that treatise do not consider the three times (the two explanations in that treatise do not consider the three times). Below, the number theorists further clarify the differences between the number theorists and the treatise (next, further clarify the views of the Samkhya school and the treatise). The judgment of retributive effects and habitual effects is slightly different (their judgment of retributive effects and habitual effects is slightly different). Although the classification of excessive lust differs (although the classification of excessive lust differs). The meaning of the explanation is no different from that of the treatise (but the meaning of the explanation is no different from that of the treatise). The number theorists rely on the Abhidharma, and the treatise relies on the previous explanation (the Samkhya school relies on the Abhidharma, and the treatise relies on the previous explanation). Furthermore, the treatise's re-explanation of the present life differs slightly from the previous explanation (furthermore, the treatise's re-explanation of the present life differs slightly from the previous explanation). Both the two causes and the two effects are separated by lifetimes (both the two causes and the two effects are separated by lifetimes). Based on whether the karma is formed or not formed, etc. (based on whether the karma is formed or not formed, etc.). To distinguish habitual causes and retributive causes (to distinguish habitual causes and retributive causes). Regarding the re-arising of phenomena from different lifetimes as habitual effects (regarding the re-arising of phenomena from different lifetimes as habitual effects). Rewarding past lives is called retributive effects (rewarding past lives is called retributive effects). These four names have four meanings (these four names have four meanings). Different from the previous explanation, only three meanings are achieved (different from the previous explanation, only three meanings are achieved). From 'if meditating' onwards, the manifestation of signs is explained (from 'if meditating' onwards, the manifestation of signs is explained). First, in explaining the manifestation of the sign of retributive effects (first, in explaining the manifestation of the sign of retributive effects). It is said that they 'mutually receive names' (it is said that they 'mutually receive names'). When this sign arises, it is called the sign of the effect (when this sign arises, it is called the sign of the effect). Because the past retributive cause should bring about the effect (because the past retributive cause should bring about the effect). Therefore, it is called retributive effect (therefore, it is called retributive effect). It can also be called retributive cause (it can also be called retributive cause). This retributive effect can also be called a cause (this retributive effect can also be called a cause). Because the cause has not yet been rewarded (because the cause has not yet been rewarded). Therefore, it is explained below that when this sign of retributive effect manifests (therefore, it is explained below that when this sign of retributive effect manifests). It is the cause that can arise (it is the cause that can arise). This cause will definitely bring about the corresponding effect (this cause will definitely bring about the corresponding effect). Therefore, this sign can also be called retributive cause (therefore, this sign can also be called retributive cause). Now, only the sign is judged (now, only the sign is judged). The sign of the future retributive effect appears in advance in the present (the sign of the future retributive effect appears in advance in the present). Therefore, it is called the manifestation of the sign of retributive effect (therefore, it is called the manifestation of the sign of retributive effect). Therefore, it is called 'mutually receiving names' (therefore, it is called 'mutually receiving names'). Next, 'if in meditation' explains the sign of the arising of habitual causes (next, 'if in meditation' explains the sign of the arising of habitual causes). In it, it is also said that they 'mutually receive names' (in it, it is also said that they 'mutually receive names'). When this tainted cause, the habitual tendency of the mind, arises (when this tainted cause, the habitual tendency of the mind, arises). It is called habitual cause (it is called habitual cause). It can lead to the achievement of habitual effects in the future (it can lead to the achievement of habitual effects in the future). It can also be called habitual effect (it can also be called habitual effect). Explaining that when this habitual cause arises (explaining that when this habitual cause arises). Because it has arisen in the past, it is said to be rewarding the past (because it has arisen in the past, it is said to be rewarding the past). Then this sign can also be called an effect (then this sign can also be called an effect). It is called 'mutually receiving names' (it is called 'mutually receiving names'). It should be known that here, both habitual causes and retributive effects are based on the manifestation of signs (it should be known that here, both habitual causes and retributive effects are based on the manifestation of signs). To say that they 'mutually receive names' (to say that they 'mutually receive names'). If it is like the Abhidharma (if it is like the Abhidharma). The habitual effect of the present life is the cause in relation to retribution (the habitual effect of the present life is the cause in relation to retribution). And the habitual effect of a different lifetime is the cause in relation to the future (and the habitual effect of a different lifetime is the cause in relation to the future). Although it is also called 'mutually receiving names' (although it is also called 'mutually receiving names').

。與今相現義意則別。若將此意以判蔽度。善惡雖殊其相可見。從善相眾多下別明發相。初六度中先明施相。諸相不同隨見一種。即表報相。其中雖有見人而不見物。或有見物而不見人等。但使見相與習因別即名報相。下之五度準此可知。次都不見下明習因發中。直爾起心名之為習。表過表現其相不殊。下之五度亦準知之。言法門者。過現二世或單分別佈施法門。或欲施時先簡邪正偏圓等心。故此心現總名習因。此度既然諸文例爾。次戒相中言十師者。且寄中國一法而言。言衣裳者。上曰衣下曰裳。故古人服飾如道士無帔者是。至魏朝時。道士方始加於橫帔。今出家人亦以袈裟涅槃僧等。以例衣裳。第一本云。陳留一人坐禪發習忽然講律。忍進禪等相略可知。智相中雲菩薩境者。通論通取三教菩薩。若論現相多在於事。三藏菩薩亦有無常伏惑之智。乃至別教住前望理。亦得名事。若二乘智通取亦應寄在般若文中。別論六度唯在大乘。雖此分別通別去取。其相定屬二乘菩薩境中。是故但指在於后境。六度習報下勸誡。前第五卷已勸誡云。慎之勤之重之。但細尋六意無事不了。諸方等師下次明判須償不同中。貸字應作貣。求物也。曾於三寶借物未還。即(他得切)若作貸字。先曾借與他。即(他代切)非此中意。小乘取果

尚許不償。況今大乘本為利他。近期無生遠趣極果。廣能益彼供養三寶。故知大小兩乘正為入道並未償責。舊責雖然終無新造。抵字亦可作抵。抵者拒也。次明六蔽相現者。慳中雲惙者疲也。詬者(許遘乎遘居候三切)恥辱也。次明破戒中唯舉七支性戒之相。遮戒非一略出一酒。通例諸遮。瞋故即殺貪故是淫。此二並盜及口四過。即七支也。若口過同一妄者。即五戒也。複次內心下略舉四分習因之相。余略不論。次料簡者。初約障不障料簡中。先列四句。次釋。次判。初約事生滅判。次約三諦中言初善者。總約有漏及以三諦。故以有漏名為初善。次約作無作中言性與無作者。習因既以內心驗之。但依心判善惡易知。報果相現於禪心中。忽見外境不由於心。是故難判若善報相下正判也。今以性之善惡。因時必假相扶而起。故后相現亦須相扶。若無作善惡一發已后未舍失來。任運恒有。故今相現不假內心。此且據發得形俱無作。若作俱無作亦假內心。以作事時必須於心。是故若有外相復有內心。或是因時作俱無作。既成無作。后時違教及違本要。名違無作。故無作后復以十法三相往驗。複次諸惡下更約三時。以判善生惡滅之相。文云初瞋后喜則惡滅相。以此例知初喜后瞋即善滅相。初后俱瞋即惡生相。初后俱喜即善生相。

諫者。字書云。以道訓人名之為諫。又云。諫有五。謂諷順窺指陷。此中即諷諫也。天發心下約解行簡。若自正正他下約師證簡。謂他判相實不容易。故須自證方可彰言。所言證者。非謂入位。但是曾感以自證他。若全未感卒無師氏。應以此文及禪門中驗善惡相。並大師口決此附略知。若不爾者。但以不思議觀觀之。令成不思議境。一切諸障無如之何。即如向文觀解者是。文中所以誡者。恐後學輩自無微行倚傍少解。徒占師氏之位。輒[(伭-〦+工)*(白-日+丁)]判斷之能。翻為自沈益他無幾。若近師氏理須咨疑。仍須善用觀力抵拒。氏者族姓也。古人從師為姓。是故自古名為師氏。自安公來同稱釋種。問下簡現相疑。問中本問諸惡業相現。答中不非相現之問。故初文但云實爾者。凡道場神非護怨責。如軍虞候。但業是實責非神所防。所言防者。防于橫擾耳。言虞候者。軍中游邏伺候之官。虞者助也。專也。備也。候者伺也。亦云掌山澤之官。候于山澤非常之過。覘亦候也。亦窺見也。複次諸業下釋闕略疑。云彼二家互有所闕者。毗曇闕觀法。中論闕業相。今略明業相足辯邪正。豎明觀法入門深詣。自行入道誠為有餘。若望二家雖曰未足。二論但橫明法相而已。約法成觀彼論疏遺。次正明修觀中。初思議六界

之文。略列而已。次總結。云如是等業招於色心者。善惡等業不出界內分段生死。故曰色心。色心尚攝十界善惡。何但六界。今且列六。具如陰入境初所引經論。次聲聞觀業是集。緣覺觀業是行。並不云無常與幻化者。意通兩教聲聞等故。通教不云菩薩者。通三乘故。又此文中不列三藏菩薩者。前所發度義當三藏菩薩次明不思議境。初重比決。引於法華遍照十方等者。下文既云依正二報。此之十方即具二意。若作正報即以十方表於十界。雖曰百界千法等不出十界。若作依報。三千世間亦不出十方。能照即是不思議觀。所照即是不思議境。十界依正二意具足。其致甚深。次正明中先出境。次引證。問。證中所引華嚴者。與前別教引經既同。今成圓教如何辯異。答。前明別教但云地是能生。能所不同故成別義。今明圓教地體生性一切具足。況復牙堅全是地堅。能生所生無非法界。既深達業下發心也。為對業故。下一一文皆約善惡。亦先寄於別相三諦。次方總約一心三諦。一一皆云非違非順。當知並寄次辯不次。次安心中從業空去。亦奇次第以明不次。一一諦中皆云善順惡息者。善順即觀惡息即止。次破法遍中先引二論。雖復各計共成三世。三世即是所觀之境。次從今觀下即能觀觀。亦且約次第故先觀空后結成三諦。三世相

【現代漢語翻譯】現代漢語譯本：這是關於『之文』的簡略列舉。接下來是總結，說『如是等業招於色心者』，善惡等業不出于界內的分段生死，所以說是『色心』。色心尚且統攝十界的善惡，何況僅僅是六界？現在姑且列出六界，詳細內容見於《陰入境》最初引用的經論。接下來，聲聞觀業是集（苦集滅道中的集諦，指產生痛苦的原因），緣覺觀業是行（十二因緣中的行，指推動輪迴的力量），都沒有說無常與幻化，意思是通於兩教的聲聞等。通教不說菩薩，是因為通於三乘（聲聞乘、緣覺乘、菩薩乘）。而且，這段文字中沒有列出三藏菩薩，是因為前面所說的度義相當於三藏菩薩。接下來闡明不可思議境，首先是重新比較決斷，引用《法華經》『遍照十方』等，下文既然說到依報和正報，這裡的『十方』就具備兩種含義。如果作為正報，就用十方來表示十界，雖然說百界千法等，都不超出十界。如果作為依報，三千世間也不超出十方。能照的就是不可思議觀，所照的就是不可思議境。十界的依報和正報兩種含義都具備，其意義非常深刻。接下來正式闡明，先說境，然後引用證據。問：證據中引用的《華嚴經》，與前面別教引用的經文既然相同，現在成為圓教，如何區分不同？答：前面闡明別教，只是說地是能生，能生和所生不同，所以成為別教的意義。現在闡明圓教，地的體性、生性一切都具備。何況牙齒的堅硬完全是地的堅硬，能生和所生沒有不是法界的。既然深刻通達業，下面就發起心。爲了對治業，下面每一段文字都圍繞善惡，也先寄託于別相三諦（空、假、中），然後總括於一心三諦。每一處都說非違非順，應當知道都是寄託于次第來辨別不次第。接下來安心中從業空入手，也用奇特的次第來闡明不次第。每一個諦中都說善順惡息，善順就是觀，惡息就是止。接下來破法遍中，先引用二論，雖然各自計較，共同成就三世（過去、現在、未來）。三世就是所觀之境。接下來從『今觀』開始就是能觀之觀，也姑且按照次第，所以先觀空，然後總結成三諦。三世的相狀 English version: This is a brief listing of 'Zhi Wen'. Next is the summary, saying 'Such karma attracts to form and mind', good and evil karma do not go beyond the segmented birth and death within the realm, so it is said 'form and mind'. Form and mind even encompass the good and evil of the ten realms, let alone just the six realms? Now, let's list the six realms for the time being, and the details can be found in the scriptures initially cited in 'Entering the Realm of Aggregates'. Next, the Śrāvaka (聲聞, Hearer) contemplates karma as Samudaya (集, the cause of suffering), the Pratyekabuddha (緣覺, Solitary Buddha) contemplates karma as Saṃskāra (行, formations), neither of which mentions impermanence and illusion, meaning it applies to the Śrāvakas of both teachings. The Common Teaching does not mention Bodhisattvas because it applies to the Three Vehicles (聲聞乘, 緣覺乘, 菩薩乘). Moreover, the Tripiṭaka Bodhisattva is not listed in this text, because the previously mentioned meaning of deliverance is equivalent to the Tripiṭaka Bodhisattva. Next, clarifying the inconceivable realm, first is re-comparing and deciding, citing the 'illuminating the ten directions' from the Lotus Sutra (法華經). Since the following text mentions the dependent and retributive bodies, the 'ten directions' here have two meanings. If taken as the retributive body, the ten directions are used to represent the ten realms, although it is said that hundreds of realms and thousands of dharmas do not exceed the ten realms. If taken as the dependent body, the three thousand worlds also do not exceed the ten directions. What illuminates is the inconceivable contemplation, and what is illuminated is the inconceivable realm. The two meanings of the dependent and retributive bodies of the ten realms are fully present, and its meaning is very profound. Next, formally clarifying, first speaking of the realm, and then citing evidence. Question: The Avataṃsaka Sūtra (華嚴經) cited in the evidence is the same as the scripture cited by the Separate Teaching earlier, so how to distinguish the difference now that it has become the Perfect Teaching? Answer: The Separate Teaching clarified earlier only said that the earth is the producer, and the producer and the produced are different, so it becomes the meaning of the Separate Teaching. The Perfect Teaching clarifies now that the nature of the earth, the nature of production, are all complete. Moreover, the hardness of the teeth is entirely the hardness of the earth, and there is nothing that is not the Dharmadhatu (法界, realm of dharma) in the producer and the produced. Since deeply understanding karma, the mind is aroused below. In order to counteract karma, each passage below revolves around good and evil, and is first entrusted to the Separate Three Truths (空, 假, 中, emptiness, provisional existence, the middle way), and then summarized in the One Mind Three Truths. Everywhere it is said 'neither violating nor complying', it should be known that they are all entrusted to the order to distinguish the non-order. Next, in settling the mind, starting from the emptiness of karma, it also uses a peculiar order to clarify the non-order. In each truth, it is said that good complies and evil ceases, good complying is contemplation, and evil ceasing is cessation. Next, in breaking through the pervasiveness of dharmas, first citing two treatises, although each calculates, they jointly achieve the three times (過去, 現在, 未來, past, present, future). The three times are the object of contemplation. Next, starting from 'contemplating now' is the contemplation of the contemplator, and it is also tentatively in accordance with the order, so first contemplate emptiness and then conclude with the Three Truths. The appearance of the three times.

【English Translation】 This is a brief listing of 'Zhi Wen'. Next is the summary, saying 'Such karma attracts to form and mind', good and evil karma do not go beyond the segmented birth and death within the realm, so it is said 'form and mind'. Form and mind even encompass the good and evil of the ten realms, let alone just the six realms? Now, let's list the six realms for the time being, and the details can be found in the scriptures initially cited in 'Entering the Realm of Aggregates'. Next, the Śrāvaka (聲聞, Hearer) contemplates karma as Samudaya (集, the cause of suffering), the Pratyekabuddha (緣覺, Solitary Buddha) contemplates karma as Saṃskāra (行, formations), neither of which mentions impermanence and illusion, meaning it applies to the Śrāvakas of both teachings. The Common Teaching does not mention Bodhisattvas because it applies to the Three Vehicles (聲聞乘, 緣覺乘, 菩薩乘). Moreover, the Tripiṭaka Bodhisattva is not listed in this text, because the previously mentioned meaning of deliverance is equivalent to the Tripiṭaka Bodhisattva. Next, clarifying the inconceivable realm, first is re-comparing and deciding, citing the 'illuminating the ten directions' from the Lotus Sutra (法華經). Since the following text mentions the dependent and retributive bodies, the 'ten directions' here have two meanings. If taken as the retributive body, the ten directions are used to represent the ten realms, although it is said that hundreds of realms and thousands of dharmas do not exceed the ten realms. If taken as the dependent body, the three thousand worlds also do not exceed the ten directions. What illuminates is the inconceivable contemplation, and what is illuminated is the inconceivable realm. The two meanings of the dependent and retributive bodies of the ten realms are fully present, and its meaning is very profound. Next, formally clarifying, first speaking of the realm, and then citing evidence. Question: The Avataṃsaka Sūtra (華嚴經) cited in the evidence is the same as the scripture cited by the Separate Teaching earlier, so how to distinguish the difference now that it has become the Perfect Teaching? Answer: The Separate Teaching clarified earlier only said that the earth is the producer, and the producer and the produced are different, so it becomes the meaning of the Separate Teaching. The Perfect Teaching clarifies now that the nature of the earth, the nature of production, are all complete. Moreover, the hardness of the teeth is entirely the hardness of the earth, and there is nothing that is not the Dharmadhatu (法界, realm of dharma) in the producer and the produced. Since deeply understanding karma, the mind is aroused below. In order to counteract karma, each passage below revolves around good and evil, and is first entrusted to the Separate Three Truths (空, 假, 中, emptiness, provisional existence, the middle way), and then summarized in the One Mind Three Truths. Everywhere it is said 'neither violating nor complying', it should be known that they are all entrusted to the order to distinguish the non-order. Next, in settling the mind, starting from the emptiness of karma, it also uses a peculiar order to clarify the non-order. In each truth, it is said that good complies and evil ceases, good complying is contemplation, and evil ceasing is cessation. Next, in breaking through the pervasiveness of dharmas, first citing two treatises, although each calculates, they jointly achieve the three times (過去, 現在, 未來, past, present, future). The three times are the object of contemplation. Next, starting from 'contemplating now' is the contemplation of the contemplator, and it is also tentatively in accordance with the order, so first contemplate emptiness and then conclude with the Three Truths. The appearance of the three times.

望名之為豎。次若言下於過現中。以時與者相對為橫。者謂宰主。主者我也。一一世中皆推四句。複名為橫。三世下結成空觀。而言下假觀。所以下中觀。次通塞中四句者。業即有漏非業即無漏。亦業非業即出假也。先已入空得名非業。又復出假名為亦業。雙非即是中道非漏非無漏業。於一一句撿挍能所具如陰境。次道品中從成論至身念處者。是念處也。意業單起是心念處。意得實法者。領納名得是受念處。想得假名是想陰。行則同緣是行陰。想行兩陰共成法念。並身口業名身念處。總成四念處。依經部宗次第而起。得作此說。毗曇如文。此且略述三藏念處。從今觀去。正辯無作四念處也。言同類者。雖十界別。同名五陰故名同類。余如陰境中說。次明助道中。唸佛治障障即是業。故用唸佛以為對治。念三十二相及報佛功德。共破習因惡業者。是惡習因也。惡業粗重須加色相。是故須念應佛三十二相。復念報佛所有功德。方可為治。若單善習因心起。則但念法門佛。以為對治。若善報果相現。報是色法。故但念應佛色相為治。若惡報果相現令念法門佛者。準例習因惡業。既念三十二相及以報佛無量功德。今但令念法門佛者。文從勝說。若本緣理不能治惡。言惡業障轉者通論善惡俱皆是障。六蔽業重最能障故。故從惡說

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○次明魔境者。言魔事者。天魔正以順生死貪五欲退菩提。嫉眷屬為事。行者宿行魔業。今違宿因宿事來遮。故云魔事。大論魔以破人善法為事。具如魔事品中說。初來意中具破四悉。言修四三昧者。重牒前來通修陰入。從惡將欲謝去。牒前業境。前觀業境為不思議。事惡將謝理善將生。魔恐出境作損壞事。是故須觀魔事境也。故有此境次業境來。言出境者破世界意。從又當去。恐生理善破為人意。從又慮其去破對治意。得大神通止也。得大智慧觀也。彼止觀或必能壞我。是故我今應預破之。遽及也。言壞善根者。夫魔唯忌菩提之善不忌有漏。有漏同魔故魔不忌。言當界者。近以欲天為界。遠以非想為界。若知眾生不出生死不慕佛乘。魔於是人猶生親想。戍者。爾雅云。遏也。守以止賊故字從人執戈。故佛于魔如怨賊也。經云去。大品魔事品文。所言罪者。因魔有事因事生罪。故名魔罪。又但順生死皆名魔罪。大品云。教菩薩離六波羅蜜皆名魔事。又有惡知識亦名魔事。又魔罪者。菩薩摩訶薩不語眾生作是言。魔作佛菩薩像僧像來教言。用是六波羅蜜為。或云。汝無真菩提非不退行。亦不得菩提。或云。空中無一切法用是菩提為。或云。空中亦無三乘用是菩提為。不名菩薩皆名魔事魔罪故也。大論八十云。

【現代漢語翻譯】現代漢語譯本： ○接下來是辨明魔境。所謂『魔事』，是指天魔主要以順應生死、貪戀五欲、阻礙菩提、嫉妒眷屬為手段進行干擾。修行者過去有魔業，現在違背過去的因緣，所以魔事會來阻礙。因此稱為『魔事』。《大智度論》中說，魔以破壞人的善法為目的，具體內容如《魔事品》中所說。最初的來意中包含了破除四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）。所說的『修四三昧』，是再次強調前面所說的通修五陰、十二入、十八界。因為惡業將要消退，所以再次提到之前的業境。之前觀察業境是不思議的，惡事將要消退，理上的善事將要產生，魔恐怕修行者超出其境界，所以前來破壞。因此需要觀察魔事境。所以有此境在業境之後到來。所說的『出境』，是破壞世界悉檀的意思。從『又當』開始，是恐怕生理上的善事產生，破壞各各為人悉檀的意思。從『又慮其』開始，是破壞對治悉檀的意思。得到大神通是止（奢摩他）的境界，得到大智慧是觀（毗缽舍那）的境界。魔認為這些止觀或許會破壞自己，所以現在應該預先破壞他們，這是魔的急切心理。所說的『壞善根』，魔只忌憚菩提的善根，不忌憚有漏的善根，因為有漏的善根與魔相同，所以魔不忌憚。所說的『當界』，近的以欲界天為界，遠的以非想非非想處天為界。如果知道眾生不出生死，不仰慕佛乘，魔對這些人還會產生親近的想法。『戍』字，《爾雅》中解釋為『遏』，是阻止的意思。守衛是爲了阻止盜賊，所以字形是人拿著戈。所以佛對於魔來說就像怨賊一樣。《經》中說『去』，指的是《大品般若經·魔事品》中的文字。所說的『罪』，是因為魔有事，因為事而產生罪，所以稱為『魔罪』。或者說，凡是順應生死的都稱為『魔罪』。《大品般若經》中說，教導菩薩遠離六波羅蜜都稱為魔事。還有惡知識也稱為魔事。還有魔罪是指，菩薩摩訶薩不對眾生說這樣的話：『魔會化作佛菩薩像、僧人像來教導說，用這些六波羅蜜有什麼用？』或者說：『你沒有真菩提，不是不退轉的修行者，也得不到菩提。』或者說：『空中沒有一切法，用這些菩提有什麼用？』或者說：『空中也沒有三乘，用這些菩提有什麼用？』不說這些話才稱得上菩薩，說了這些話都稱為魔事魔罪。《大智度論》第八十卷中說。

【English Translation】 English version: ○ Next is clarifying the realm of Māra (魔, demon). 'Māra's affairs' refer to the fact that heavenly Māras primarily use conforming to birth and death, craving the five desires, hindering Bodhi (菩提, enlightenment), and being jealous of retinues as means of interference. Practitioners in the past had karmic connections with Māra, and now they are going against those past causes and conditions, so Māra's affairs come to obstruct them. Therefore, it is called 'Māra's affairs'. The Mahāprajñāpāramitopadeśa (大智度論) states that Māra's purpose is to destroy people's good dharmas, as detailed in the Māra's Affairs Chapter. The initial intention includes breaking down the four Siddhāntas (四悉檀, four kinds of explanations): Lokasiddhānta (世界悉檀, explanation according to the world), Puruṣapudgalasiddhānta (各各為人悉檀, explanation according to individual capacity), Pratipakṣasiddhānta (對治悉檀, explanation according to antidote), and Paramārthasiddhānta (第一義悉檀, explanation according to ultimate truth). The 'cultivation of the four Samādhis (三昧, concentration)' is a reiteration of the previously mentioned common cultivation of the five Skandhas (五陰, aggregates), twelve Āyatanas (十二入, sense bases), and eighteen Dhātus (十八界, elements). Because evil karma is about to subside, the previous realm of karma is mentioned again. Previously, observing the realm of karma was inconceivable; evil affairs are about to subside, and good affairs in principle are about to arise. Māra fears that practitioners will transcend his realm, so he comes to destroy them. Therefore, it is necessary to observe the realm of Māra's affairs. So this realm comes after the realm of karma. The 'transcending the realm' refers to destroying the Lokasiddhānta. From '又當' onwards, it means fearing that good affairs in principle will arise, destroying the Puruṣapudgalasiddhānta. From '又慮其' onwards, it means destroying the Pratipakṣasiddhānta. Obtaining great supernatural powers is the realm of Śamatha (止, calming), and obtaining great wisdom is the realm of Vipaśyanā (觀, insight). Māra believes that these Śamatha and Vipaśyanā might destroy him, so he should preemptively destroy them now; this is Māra's anxious mentality. The 'destroying good roots' means that Māra only fears the good roots of Bodhi, not the defiled good roots, because the defiled good roots are the same as Māra, so Māra does not fear them. The 'within the realm' refers to the realm of the desire heaven (欲界天) as the near boundary, and the realm of neither perception nor non-perception (非想非非想處天) as the far boundary. If he knows that sentient beings do not escape birth and death and do not admire the Buddha vehicle, Māra will still have a sense of closeness to these people. The character '戍' is explained in the Erya (爾雅) as '遏', which means to stop. Guarding is to stop thieves, so the shape of the character is a person holding a halberd. Therefore, the Buddha is like a resentful thief to Māra. The Sūtra says '去', referring to the text in the Māra's Affairs Chapter of the Mahāprajñāpāramitā Sūtra (大品般若經). The 'sin' refers to the fact that because Māra has affairs, and because of these affairs, sin arises, so it is called 'Māra's sin'. Or, all that conforms to birth and death is called 'Māra's sin'. The Mahāprajñāpāramitā Sūtra says that teaching Bodhisattvas to stay away from the six Pāramitās (六波羅蜜, perfections) is called Māra's affairs. Also, evil knowledge is called Māra's affairs. Also, Māra's sin refers to the fact that Bodhisattva Mahāsattvas do not say such things to sentient beings: 'Māra will transform into images of Buddhas, Bodhisattvas, and Sangha (僧, monastic community) to teach, saying, 'What is the use of these six Pāramitās?'' Or saying, 'You do not have true Bodhi, you are not a non-retrogressing practitioner, and you will not attain Bodhi.' Or saying, 'There are no dharmas in emptiness, what is the use of this Bodhi?' Or saying, 'There are also no three vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) in emptiness, what is the use of this Bodhi?' Not saying these things is what makes a Bodhisattva, saying these things is called Māra's affairs and Māra's sin. The eightieth volume of the Mahāprajñāpāramitopadeśa says.

有微細魔事者。未得跋致誑言已得。準今文中即是魔羅能作如上等事。故須略知如是等事。若不為他善分別者。名惡知識皆名魔罪。若達下略示觀境破惡之相。惡若已破懷抱憺然。知魔界如下即第一義意。魔佛理一故名為如。首楞嚴云。說此經時佛記眾中二百魔女。已曾五百佛所深種善根。過七百阿僧祇劫。當得作佛同號凈王。魔聞諸女得記作佛。來白佛言。我今于自眷屬不得自在。是時天女示怯弱相而宣妙理。便語魔言。汝莫愁惱我等今者。不出汝界所以者何。魔界如佛界如不二不異。我等不離如是魔界。魔界即佛界故。魔界無有定法可示。佛界亦無定法可示。一切諸法皆無定性。無定性故無有眷屬及非眷屬。次別釋中初辯異同者。與前四境對辯異相。業境文中略無對辯。從然四倒去。與四倒辯異。文云四倒只是煩惱魔者。如前煩惱境中所引十軍。此十軍中具足四倒。若望四魔雖但煩惱。由煩惱故生后三魔。若前十軍是魔所置。復屬今境。若界外下約界辯異。依涅槃第二十文既以無常等四。為界外四魔。此乃通途立魔名耳。非今魔境。若且以涅槃。而例此文。界內煩惱亦為四倒。對余陰死天子等三。合成七魔。準例界外亦成七也。內外合成一十四魔。故須料簡內外陰死天子三魔。今言異者。但不得以無常四名以對陰

【現代漢語翻譯】現代漢語譯本有微細魔事者：指的是那些尚未證得'跋致'（Bachi，不退轉）的人，妄稱自己已經證得。按照本文的語境，這指的是魔羅（Mara，魔）能夠製造上述種種事端。因此，需要略微瞭解這些事情。如果不為他人清楚地分辨這些，就被稱為惡知識，都屬於魔的罪過。如果通達下面略微展示的觀照境界，破除邪惡的表象，那麼邪惡一旦被破除，內心就會平靜安寧。瞭解魔界如下，就是第一義諦的含義。魔和佛的道理是一樣的，所以稱為'如'（Tathata，如）。《首楞嚴經》中說，在宣講這部經時，佛陀記述大眾中有二百個魔女，她們曾經在五百尊佛那裡深深地種下善根，經過七百阿僧祇劫后，將成佛，佛號為凈王。魔聽到這些女子被授記將成佛，就來告訴佛說：'我現在對自己的眷屬不能自在。'這時，天女示現出怯弱的樣子，宣說了微妙的道理，就對魔說：'你不要愁惱，我們現在不會超出你的境界。'為什麼呢？因為魔界如佛界一樣，不二不異。我們不離開這樣的魔界，魔界就是佛界。因此，魔界沒有固定的法可以展示，佛界也沒有固定的法可以展示。一切諸法都沒有固定的自性。因為沒有固定的自性，所以沒有眷屬和非眷屬之分。接下來分別解釋，首先辨別異同：與前面的四種境界相對比，辨別它們的差異之處。在業境的文中，略去了對比辨別。從'然四倒'開始，與四倒（顛倒）辨別差異。文中說四倒只是煩惱魔，如前面煩惱境中所引用的十軍。這十軍中具足四倒。如果從四魔的角度來看，雖然只是煩惱，但由於煩惱會產生後面的三種魔。如果前面的十軍是魔所設定的，那麼就屬於現在的境界。如果'界外'以下，是從界限的角度辨別差異。依據《涅槃經》第二十卷的文義，既然以無常等四種為界外的四魔，這只是通常設立魔的名稱而已，不是現在的魔境。如果暫且以《涅槃經》為例來比對此文，界內的煩惱也作為四倒，與其餘的陰、死、天子等三種，合成為七魔。按照這個例子，界外也成為七魔。內外合成為一十四魔。因此，需要仔細辨別內外陰、死、天子三種魔。現在說它們不同，只是不能用無常等四種名稱來對應陰魔。

【English Translation】 English version Those who experience subtle demonic influences are those who have not yet attained 'Bachi' (non-retrogression) but falsely claim to have attained it. According to the context of this text, this refers to Mara (the Demon) being able to create the aforementioned troubles. Therefore, it is necessary to have a slight understanding of these matters. If one does not clearly distinguish these for others, they are called evil teachers and are considered the sins of Mara. If one understands the slightly demonstrated realm of contemplation below, and destroys the appearance of evil, then once evil is destroyed, the mind will be calm and peaceful. Understanding the realm of Mara as follows is the meaning of the ultimate truth (Paramartha). The principle of Mara and Buddha are the same, so it is called 'Tathata' (Suchness). The Shurangama Sutra says that when this sutra was being preached, the Buddha recorded that among the assembly were two hundred demonesses who had deeply planted good roots in the presence of five hundred Buddhas. After seven hundred Asamkhya kalpas, they will become Buddhas with the name Pure King. When Mara heard that these women were predicted to become Buddhas, he came to tell the Buddha: 'I am now unable to control my own retinue.' At this time, the heavenly maidens showed a timid appearance and proclaimed the wonderful principle, and said to Mara: 'Do not worry, we will not go beyond your realm now.' Why? Because the realm of Mara is like the realm of Buddha, non-dual and not different. We do not leave this realm of Mara, the realm of Mara is the realm of Buddha. Therefore, there is no fixed Dharma that can be shown in the realm of Mara, and there is no fixed Dharma that can be shown in the realm of Buddha. All Dharmas have no fixed nature. Because there is no fixed nature, there is no distinction between retinue and non-retinue. Next, explain separately, first distinguishing similarities and differences: compare with the previous four realms to distinguish their differences. In the text of the Karma realm, the comparison and distinction are omitted. Starting from 'However, the four inversions', distinguish the differences with the four inversions (viparyasas). The text says that the four inversions are just the afflictions of Mara, such as the ten armies cited in the previous realm of afflictions. These ten armies are fully equipped with the four inversions. If viewed from the perspective of the four Maras, although it is only affliction, the subsequent three Maras will arise due to affliction. If the previous ten armies were set up by Mara, then they belong to the current realm. If 'beyond the realm' below, it is distinguishing differences from the perspective of boundaries. According to the meaning of the twentieth volume of the Nirvana Sutra, since the four such as impermanence are the four Maras outside the realm, this is just the usual establishment of the name of Mara, not the current realm of Mara. If we temporarily use the Nirvana Sutra as an example to compare this text, the afflictions within the realm are also regarded as the four inversions, and combined with the remaining three of Skandha, Death, and Deva's Son, they become seven Maras. According to this example, there are also seven Maras outside the realm. The inside and outside together become fourteen Maras. Therefore, it is necessary to carefully distinguish the three Maras of internal and external Skandha, Death, and Deva's Son. Now it is said that they are different, but the four names such as impermanence cannot be used to correspond to the Skandha Mara.

等。若各論者。界內名為常等四。界外名為無常等四。此之四魔名體俱異。內外陰死天子等三。體異名同。是故應須辯同異也。大論第六問。何處說陰為魔。答。佛在莫拘羅山教羅陀云。色是魔乃至識是魔。此即且據界內說也。言乃至等覺三魔已過等者。此瓔珞經教道說也。若從實說過則俱過。言無第六天魔等者。既至等覺三魔已過。唯有一分死魔在耳。此仍從教。故等覺已前四魔具足。問。爾前只應有煩惱陰及變易死。如何得有天子魔耶。故文釋云。實無第六天天子魔也。但是赤色三昧未窮。于中義立天子魔耳。是故名為具足四魔。故知凡界內名通至界外。並是義立體不得同。故赤色三昧觀於他化自在天有。破彼天有三惑未盡。是故通名天子魔也。大經十三具列二十五三昧名。玄文第四委釋。次引經文以辯同異者。新經五十八離世間品云。菩薩摩訶薩有十種魔。一者陰魔。生諸取故。二者煩惱魔。生雜染故。三者業魔。能障礙故。四者心魔。起高慢故。五者死魔。捨生處故。六者天魔。自憍縱故。七者善根魔。恒執取故。八者三昧魔。久耽味故。九者善知識魔。起著心故。十者菩提法智魔。常不捨故。若將彼十以望今文。有通別二意。所言通者。十魔一一通界內外。謂界內陰及界外陰。乃至二乘菩提法智。別教菩薩

菩提法智。若別論者。六唯界內。余通內外。界內六中初一五六。界內三魔。第二三四。合為界內煩惱魔也。餘四通者如前通釋。故與界內四明。同者。則從別釋。若名異者。即從通釋別義復通。故如前釋雖有通別仍不出四。餘四攝在煩惱魔中。是則內外俱十各四。亦如前文俱七各四。彼經復有十種魔業十離魔法。具如彼經不能委引。又大品十三魔事品文。並是第六天子魔攝。大論六十七六十八魔相甚廣。何但於三昧中現。乃至一切事業中惱亂行者。經云。若魔若魔民惡因緣故。入人身中嬈亂人心。或令書者疲極。國土事起。或書者不得供養。若讀誦時師徒不和。若大眾中說。有人來說法師過失。言法師不能如說而行。何足聽受。或言雖能持戒。而復鈍根不解深義。聽之何益。或言大乘是空滅之法無可行處。或時作好敬信沙門。云般若波羅蜜空無罪福名。無有道理等。如下發相中雲令墮惡者。即其意也。或云可取涅槃。即發相中令墮二乘者是也。又云。或法師不受弟子信施。或師好施弟子不受。論釋云。弟子法應供養于師。何以言師施於弟子。然弟子作是念。師少物尚不捨何能捨身。雖贊佈施乃是欺誑。名不和合。是故師須佈施弟子。弟子復以四事供師。師少欲故而不肯受。便羞愧言。如賣買法是故不受。或師多知識

無乏。能養弟子。弟子自念。人當謂貪師之衣食。是故受法。或云德薄不勝師施。如是等心雖好。不成般若波羅蜜。亦是魔事。此等即前發相中令墮善者是也。雖非因觀而發。或當亦是宿緣相關。或行三昧師與弟子有上諸事。妨三昧故不可不覺。此等既爾諸行例然。故略記之以示後學。次明發相中初辯民主。可知。次開釋中初文可見。啾𧫕者。楚詞云。啾𧫕蟲鳴。又云啾啾鸞聲。𧫕者小語也。魔似彼聲故云也。次時媚中初辯權實。大集十二時獸者。若五行中名十二肖。肖者似也。此十二神似彼故也。大集二十四云。東方海中有琉璃山。高二十由旬中有虎兔龍。南方海中有玻璃山。高二十由旬中有蛇馬羊。西方海中有白銀山。高二十由旬中有猴雞犬。北方海中有黃金山。高六由旬中有豬鼠牛所住之窟(經各有窟名)東方樹神南方火神。西方風神北方水神。一一方各有二羅剎女及五百眷屬。隨其方命。各自供養其方三神。其窟皆云是菩薩住處。一一獸皆云修聲聞慈。晝夜常行閻浮提內人皆恭敬。已曾於過去佛所發願。一獸每一日一夜遍閻浮提。餘十一獸安住修慈。從七月一日鼠為其首。二日牛乃至十三日還從鼠起。是故此土多有畜獸能行教化。故他方恭敬。經云。若此佛四部弟子欲得大智大定大神通。欲受一切所有典籍。

【現代漢語翻譯】現代漢語譯本：無乏：沒有缺乏。能養弟子：能夠供養弟子。弟子自念：弟子自己思量。人當謂貪師之衣食：人們會說（我）貪圖老師的衣食。是故受法：因此才接受佛法。或云德薄不勝師施：或者說（我）德行淺薄，承受不起老師的佈施。如是等心雖好，不成般若波羅蜜：像這樣的想法雖然好，卻不能成就般若波羅蜜（Prajnaparamita，智慧到彼岸）。亦是魔事：也是魔的事情。此等即前發相中令墮善者是也：這些就是前面所說的在（修行）過程中出現的，使人墮落於善念的現象。雖非因觀而發：雖然不是因為觀想而產生的。或當亦是宿緣相關：或許也是與前世的因緣有關。或行三昧師與弟子有上諸事：或者在修習三昧（Samadhi，禪定）時，老師和弟子之間發生了上述的各種事情。妨三昧故不可不覺：因為會妨礙三昧的修習，所以不可不察覺。此等既爾諸行例然：既然這些如此，其他的修行也一樣。故略記之以示後學：所以簡略地記錄下來，用來告誡後來的學習者。次明發相中初辯民主：接下來闡明（修行）過程中出現的現象，首先辨別自主。可知：可以理解。次開釋中初文可見：接下來解釋，最初的文字可以理解。啾𧫕者：『啾𧫕』的意思是：楚詞云：楚辭說。啾𧫕蟲鳴：『啾𧫕』是蟲鳴的聲音。又云啾啾鸞聲：又說『啾啾』是鸞鳥的聲音。𧫕者小語也：『𧫕』是小聲說話的意思。魔似彼聲故云也：魔的聲音類似於這些聲音，所以這樣說。次時媚中初辯權實：接下來在時媚中，首先辨別權巧方便和真實。大集十二時獸者：大集經中的十二時獸，若五行中名十二肖：如果用五行來說，就叫做十二生肖。肖者似也：『肖』是相似的意思。此十二神似彼故也：這十二神與它們相似，所以這樣說。大集二十四云：大集經第二十四卷說：東方海中有琉璃山：東方海中有琉璃山（Vaidurya Mountain）。高二十由旬中有虎兔龍：高二十由旬，山中有虎、兔、龍。南方海中有玻璃山：南方海中有玻璃山（Sphatika Mountain）。高二十由旬中有蛇馬羊：高二十由旬，山中有蛇、馬、羊。西方海中有白銀山：西方海中有白銀山（Rajatadri Mountain）。高二十由旬中有猴雞犬：高二十由旬，山中有猴、雞、犬。北方海中有黃金山：北方海中有黃金山（Suvarnadri Mountain）。高六由旬中有豬鼠牛所住之窟(經各有窟名)：高六由旬，山中有豬、鼠、牛居住的洞窟（每部經都有各自的洞窟名稱）。東方樹神南方火神：東方有樹神，南方有火神。西方風神北方水神：西方有風神，北方有水神。一一方各有二羅剎女及五百眷屬：每一方各有兩位羅剎女（Rakshasi）和五百眷屬。隨其方命：隨著他們所主管的方位。各自供養其方三神：各自供養他們方位的三個神。其窟皆云是菩薩住處：這些洞窟都說是菩薩（Bodhisattva）居住的地方。一一獸皆云修聲聞慈：每一種動物都說是修習聲聞慈。晝夜常行閻浮提內人皆恭敬：日夜不停地在閻浮提（Jambudvipa，我們所居住的世界）內行走，人們都恭敬它們。已曾於過去佛所發願：它們曾經在過去的佛面前發過愿。一獸每一日一夜遍閻浮提：一種動物每一日一夜遍佈閻浮提。餘十一獸安住修慈：其餘十一種動物安住在各自的地方修習慈心。從七月一日鼠為其首：從七月一日開始，以鼠為首。二日牛乃至十三日還從鼠起：第二天是牛，乃至第十三天又從鼠開始。是故此土多有畜獸能行教化：所以這個地方有很多動物能夠進行教化。故他方恭敬：所以其他地方的人們恭敬它們。經云：經中說：若此佛四部弟子欲得大智大定大神通：如果這位佛的四部弟子想要獲得大智慧、大禪定、大神通。欲受一切所有典籍：想要接受一切所有的典籍。

【English Translation】 English version: Wu Fa: Without lack. Neng Yang Dizi: Able to support disciples. Dizi Zi Nian: Disciples contemplate themselves. Ren Dang Wei Tan Shi Zhi Yi Shi: People will say (I) am greedy for the teacher's clothing and food. Shi Gu Shou Fa: Therefore, (I) accept the Dharma. Huo Yun De Bo Bu Sheng Shi Shi: Or say (I) have shallow virtue and cannot bear the teacher's generosity. Ru Shi Deng Xin Sui Hao, Bu Cheng Prajnaparamita: Such thoughts, although good, do not achieve Prajnaparamita (Wisdom to the Other Shore). Yi Shi Mo Shi: It is also the work of Mara (demon). Ci Deng Ji Qian Fa Xiang Zhong Ling Duo Shan Zhe Shi Ye: These are the phenomena mentioned earlier that cause one to fall into good thoughts during practice. Sui Fei Yin Guan Er Fa: Although not arising from contemplation. Huo Dang Yi Shi Su Yuan Xiang Guan: Perhaps it is also related to past karmic connections. Huo Xing Sanmei Shi Yu Dizi You Shang Zhu Shi: Or when practicing Samadhi (meditative concentration), the teacher and disciples have the aforementioned matters. Fang Sanmei Gu Bu Ke Bu Jue: Because it hinders the practice of Samadhi, it is necessary to be aware of it. Ci Deng Ji Er Zhu Xing Li Ran: Since these are so, other practices are the same. Gu Lue Ji Zhi Yi Shi Hou Xue: Therefore, briefly record it to warn later learners. Ci Ming Fa Xiang Zhong Chu Bian Min Zhu: Next, clarify the phenomena that arise during practice, first distinguishing autonomy. Ke Zhi: Can be understood. Ci Kai Shi Zhong Chu Wen Ke Jian: Next, explain, the initial text can be understood. Jiu Yin Zhe: 'Jiu Yin' means: Chu Ci Yun: The Songs of Chu says. Jiu Yin Chong Ming: 'Jiu Yin' is the sound of insects chirping. You Yun Jiu Jiu Luan Sheng: It also says 'Jiu Jiu' is the sound of the Luan bird. Yin Zhe Xiao Yu Ye: 'Yin' means speaking in a low voice. Mo Si Bi Sheng Gu Yun Ye: The sound of Mara is similar to these sounds, so it is said. Ci Shi Mei Zhong Chu Bian Quan Shi: Next, in the Time Flattery, first distinguish between expedient means and reality. Da Ji Shi Er Shi Shou Zhe: The twelve-time animals in the Great Collection Sutra, Ruo Wu Xing Zhong Ming Shi Er Xiao: If using the Five Elements, they are called the Twelve Zodiac Signs. Xiao Zhe Si Ye: 'Xiao' means similar. Ci Shi Er Shen Si Bi Gu Ye: These twelve gods are similar to them, so it is said. Da Ji Er Shi Si Yun: The twenty-fourth volume of the Great Collection Sutra says: Dong Fang Hai Zhong You Liu Li Shan: In the Eastern Sea, there is Vaidurya Mountain (Lapis Lazuli Mountain). Gao Er Shi You Xun Zhong You Hu Tu Long: Twenty Yojanas high, there are tigers, rabbits, and dragons in the mountain. Nan Fang Hai Zhong You Bo Li Shan: In the Southern Sea, there is Sphatika Mountain (Crystal Mountain). Gao Er Shi You Xun Zhong You She Ma Yang: Twenty Yojanas high, there are snakes, horses, and sheep in the mountain. Xi Fang Hai Zhong You Bai Yin Shan: In the Western Sea, there is Rajatadri Mountain (Silver Mountain). Gao Er Shi You Xun Zhong You Hou Ji Quan: Twenty Yojanas high, there are monkeys, chickens, and dogs in the mountain. Bei Fang Hai Zhong You Huang Jin Shan: In the Northern Sea, there is Suvarnadri Mountain (Gold Mountain). Gao Liu You Xun Zhong You Zhu Shu Niu Suo Zhu Zhi Ku (Jing Ge You Ku Ming): Six Yojanas high, there are caves where pigs, rats, and cows live (each sutra has its own cave names). Dong Fang Shu Shen Nan Fang Huo Shen: In the East, there is a tree god; in the South, there is a fire god. Xi Fang Feng Shen Bei Fang Shui Shen: In the West, there is a wind god; in the North, there is a water god. Yi Yi Fang Ge You Er Luo Cha Nu Ji Wu Bai Juan Shu: Each direction has two Rakshasis (female demons) and five hundred attendants. Sui Qi Fang Ming: According to the direction they govern. Ge Zi Gong Yang Qi Fang San Shen: Each offers to the three gods of their direction. Qi Ku Jie Yun Shi Pusa Zhu Chu: These caves are all said to be the places where Bodhisattvas reside. Yi Yi Shou Jie Yun Xiu Sheng Wen Ci: Each animal is said to cultivate Sravaka (hearer) loving-kindness. Zhou Ye Chang Xing Yan Fu Ti Nei Ren Jie Gong Jing: Day and night, they constantly walk within Jambudvipa (the world we live in), and people respect them. Yi Ceng Yu Guo Qu Fo Suo Fa Yuan: They once made vows before the Buddhas of the past. Yi Shou Mei Yi Ri Yi Ye Bian Yan Fu Ti: One animal pervades Jambudvipa every day and night. Yu Shi Yi Shou An Zhu Xiu Ci: The remaining eleven animals reside in their respective places and cultivate loving-kindness. Cong Qi Yue Yi Ri Shu Wei Qi Shou: Starting from the first day of the seventh month, the rat is the head. Er Ri Niu Nai Zhi Shi San Ri Huan Cong Shu Qi: The second day is the ox, and on the thirteenth day, it starts again from the rat. Shi Gu Ci Tu Duo You Chu Shou Neng Xing Jiao Hua: Therefore, in this land, there are many animals that can carry out teachings. Gu Ta Fang Gong Jing: Therefore, people in other places respect them. Jing Yun: The sutra says: Ruo Ci Fo Si Bu Dizi Yu De Da Zhi Da Ding Da Shen Tong: If the fourfold disciples of this Buddha want to obtain great wisdom, great Samadhi, and great supernatural powers. Yu Shou Yi Qie Suo You Dian Ji: Want to receive all the scriptures.

增進善法。應作白土山。方廣七尺高一丈二尺。種種香泥以金薄薄之。四面二丈。散薝蔔華以銅器盛種種非時漿。安置四面。清凈持戒日三洗浴敬信三寶。去山三丈正東立誦如是咒(云云)。經十五日當於山上見初月像。即知已見十二時獸。見已所有愿求隨意即得。此十二獸或時作鬼鳥等像。行閻浮提教化同類。菩薩只作人天等像是未為難為獸則難。此獸既云一日一夜行閻浮提。故知即是權化者耳。今下文言隨其時來惱行人者。乃是支流實行之輩。若邪想下正明發相。今欲下以時驗之。此九屬東方木等者。如東方九獸但三為正。故以三正而對孟仲季。言前後者。孟者首也。正獸則在三中之後。仲者中也。正獸則在三獸之中。季者末也。正獸則居三中之初。余之三方亦復如是。居初之後居末之初。故云傳作前後。欲使九座均調。孟仲季等。是故傳作前後分之。餘五行法並但十二。唯六壬式中列三十六。準彼文者。已有三。謂蟬鱔蛇。今文云鯉。多恐字誤。又列子云燕鼠伏翼。今文云貓。仍恐彼誤。余諸獸名並與式同。豺者犬足。貉者應作貈(胡各切)爾雅云。雌者曰𧴎(乃老切)今江東呼為㹟㹬。羭字從豸。猰㺄類貙虎爪食人迅走。貙(敕俱切)若更開為一百八獸。但為時分猶寬。恐在時間不識。故更開為一百八也。隨

【現代漢語翻譯】現代漢語譯本爲了增進善法，應當製作白土山。山的底座是正方形的，每邊長七尺，高一丈二尺。用各種香泥和金箔薄薄地裝飾它。四面各二丈，散佈薝蔔花，用銅器盛放各種非時漿果，安置在四面。清凈持戒，每天三次洗浴，敬信三寶。離開白土山三丈，面向正東站立，誦讀這樣的咒語（咒語內容略）。經過十五天，應當在山上見到初月像。如果見到，就表示已經見到了十二時獸。見到之後，所有願望都能隨意實現。這十二獸有時會化作鬼鳥等形象，在閻浮提（Jambudvipa，指我們所居住的這個世界）教化同類。菩薩只化作人天等形象尚且是難事，化作獸類就更難了。這些獸既然說一日一夜行走于閻浮提，因此可知它們是權化之身。下文說，隨著時間來惱亂行人的，是支流末節的修行者。如果邪想，就會出現真正的發相。現在想要用時間來驗證它。東方九獸屬於木等，如東方九獸，但只有三個是正獸。因此用三個正獸來對應孟、仲、季。說前後，孟是開始，正獸在三獸的最後。仲是中間，正獸在三獸的中間。季是末尾，正獸在三獸的最初。其餘三方也是如此。位於最初之後，位於末尾之前，所以說是傳作前後。想要使九座均勻調和，孟、仲、季等，因此傳作前後分開。其餘五行法都只有十二獸，只有六壬式中列出了三十六獸。按照六壬式的說法，已經有三種，即蟬、鱔、蛇。現在經文中說是鯉魚，很可能是字誤。又，《列子》中說燕鼠、伏翼，現在經文中說是貓，恐怕也是錯誤。其餘的獸名都與六壬式相同。豺的腳像犬。貉應當寫作貈（音hú gè），《爾雅》中說，雌性的貉叫做𧴎（音nǎi lǎo），現在江東一帶稱之為㹟㹬。羭字從豸。猰㺄（yà yú）類似於貙（chū），虎爪食人，行走迅速。貙（音chū）。如果再展開為一百零八獸，只是時間劃分得更細，恐怕在時間上難以辨識，所以才展開為一百零八獸。

【English Translation】 English version To enhance good Dharma, one should construct a White Earth Mountain. The base should be square, seven feet wide and long, and twelve feet high. Adorn it thinly with various fragrant muds and gold leaf. Each side should be twenty feet long. Scatter Champak flowers and place various out-of-season berries in copper vessels on all four sides. Maintain purity and observe the precepts, bathing three times daily, and reverently believe in the Three Jewels (Buddha, Dharma, Sangha). Standing thirty feet away from the mountain, facing due east, recite the following mantra (mantra omitted). After fifteen days, one should see the image of the new moon on the mountain. If seen, it indicates that one has seen the Twelve Zodiacal Animals. Once seen, all wishes will be fulfilled at will. These Twelve Animals sometimes transform into images such as ghost birds, teaching their kind in Jambudvipa (the world we live in). It is already difficult for Bodhisattvas to transform only into human or celestial forms; it is even more difficult to transform into animals. Since these animals are said to travel throughout Jambudvipa day and night, it is known that they are manifestations of expedient means. The following text says that those who trouble practitioners according to the time are minor, practical followers. If there are evil thoughts, the true appearance will manifest. Now, we want to verify it with time. The nine animals of the East belong to Wood, etc. For example, the nine animals of the East, but only three are the correct animals. Therefore, the three correct animals are used to correspond to Meng (first month of a season), Zhong (second month of a season), and Ji (last month of a season). Speaking of 'before' and 'after,' Meng is the beginning, and the correct animal is at the end of the three animals. Zhong is the middle, and the correct animal is in the middle of the three animals. Ji is the end, and the correct animal is at the beginning of the three animals. The same applies to the other three directions. Located after the beginning, located before the end, hence it is said to be transmitted as 'before' and 'after.' To make the nine seats evenly harmonious, Meng, Zhong, Ji, etc., are therefore transmitted as 'before' and 'after' to separate them. The remaining Five Elements methods only have twelve animals, only the Liuren divination includes thirty-six animals. According to the Liuren text, there are already three, namely cicada, eel, and snake. Now the text says carp, which is likely a typo. Also, the Liezi mentions the swallow-rat and bat, but the current text says cat, which is probably also an error. The remaining animal names are the same as in the Liuren divination. The jackal's feet are like a dog's. The raccoon should be written as 貈 (hú gè). The Erya says that the female raccoon is called 𧴎 (nǎi lǎo), and in the Jiangdong area it is called 㹟㹬. The character 羭 is derived from 豸. 猰㺄 (yà yú) is similar to the chū, with tiger claws, eats people, and walks swiftly. Chū (chū). If it is further expanded to one hundred and eight animals, it is only a finer division of time, and it may be difficult to recognize the time, so it is expanded to one hundred and eight.

其時分還以十二收之。隨其時來但稱十二獸名。或稱三十六名。其媚則去。故知鬼法懼人識名。識名尚不敢來。況復識形。故識其形名。不敢為非。次魔羅發者。初明破意及破方法。前堆愓時媚並波旬遠屬。今魔羅者。皆波旬近屬。或天主自來最為難伏。二善二惡者。四弘為已善諸行為未善。見思為已惡無明為未惡。大論云下引證。言華箭等者。大論問曰。何名為魔。答。魔者破慧命壞道法。是故名魔。諸外道輩云是欲主引人生著。複名為華。從五根入破壞五根。複名五箭。破佛法善法故名魔羅。複次作世間結使因緣。亦魔王之力。為諸佛怨仇破一切聖人。逆流人事。不喜涅槃法。又云。是魔有三種事。能破行人。謂戲笑語言歌舞邪視等。是從愛生。縛打鞭拷斫刺。破截等。是從瞋生。五熱灸身自餓投巖等。是從癡生。此等即是三賊之流也。乃至貪染世間皆是魔事。又云。或作種種形恐怖菩薩。或作上妙五欲惱亂菩薩。或轉世間人心作大供養。貪供養故則失道法。或轉人心令惱行者。隨前人趣向因而惱之。論文甚廣隨要而記。五根各一剎那者。五根取塵必為魔羅之所得便。魔羅得便良由失念。失從於根故曰五根各一剎那。故婆沙第九云。佛著衣持缽入城乞食。波旬作是念。當壞其道。便作御車人類把鞭覓牛。著弊壞衣

【現代漢語翻譯】現代漢語譯本：那時，時間還用十二個時辰來劃分。隨著時辰的到來，只稱呼十二種動物的名字（十二生肖）。或者稱呼三十六個名字（三十六禽）。這樣，『媚』（鬼怪迷惑人的行為）就會消失。所以知道鬼怪的法術害怕人知道它們的名字。知道名字尚且不敢來，更何況知道它們的形狀。所以，認識它們的形狀和名字，它們就不敢胡作非爲。其次是『魔羅』（Mara，魔）出現的情況。首先說明破除意念和破除方法。之前的『堆愓』（堆積的煩惱）時的『媚』，都屬於波旬（Papiyas，欲界第六天之主）的遠親。現在的『魔羅』，都是波旬的近親。或者天主親自前來，這是最難降伏的。『二善二惡』指的是，『四弘誓願』（四弘誓願：眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）是已經行善，其他行為是尚未行善。『見思惑』（見惑和思惑，佛教術語）是已經作惡，『無明惑』（無明煩惱，佛教術語）是尚未作惡。《大智度論》在下面引用論證。說到『華箭』等，《大智度論》提問說：『什麼叫做魔？』回答說：『魔，就是破壞智慧之命，破壞修行正道。所以叫做魔。』那些外道之輩說，魔是慾望之主，引導人產生執著。又名『華』（花），從五根（眼、耳、鼻、舌、身）進入，破壞五根。又名『五箭』，破壞佛法和善法，所以叫做魔羅。再次，製造世間的結使（煩惱的別名）因緣，也是魔王的力量。是諸佛的怨仇，破壞一切聖人，違逆眾生趨向涅槃的意願，不喜好涅槃之法。又說，魔有三種事，能夠破壞修行人。就是戲笑、語言、歌舞、邪視等，這些是從愛慾產生。縛打、鞭拷、斫刺、破截等，是從嗔恨產生。五熱灸身、自餓投巖等，是從愚癡產生。這些就是三賊（貪嗔癡）之流。乃至貪染世間，都是魔事。又說，或者化作種種形狀恐怖菩薩，或者化作上妙五欲（色、聲、香、味、觸）惱亂菩薩。或者轉變世間人心，使人作大供養，（菩薩）貪圖供養就會失去道法。或者轉變人心，使人惱亂修行者，隨著修行者趣向而惱亂他。論文內容非常廣泛，這裡只記錄重要的部分。『五根各一剎那』，五根接觸塵境，必定會被魔羅所利用。魔羅得逞，是因為失去正念。失去正念是從根產生的，所以說『五根各一剎那』。所以《婆沙論》第九卷說，佛陀穿著衣服，拿著缽，進入城市乞食。波旬這樣想：『我應當破壞他的道行。』於是化作駕車人，拿著鞭子尋找牛，穿著破爛的衣服。

【English Translation】 English version: At that time, time was still divided into twelve periods. As each period arrived, only the names of the twelve animals (the Chinese zodiac) were mentioned. Or the thirty-six names (thirty-six birds) were mentioned. In this way, 'Mei' (the act of ghosts bewitching people) would disappear. Therefore, it is known that the magic of ghosts fears people knowing their names. If they know the names, they dare not come, let alone know their shapes. Therefore, knowing their shapes and names, they dare not act recklessly. Next is the situation in which 'Mara' (the demon) appears. First, explain the breaking of thoughts and the methods of breaking. The 'Mei' at the time of the previous 'Dui Yang' (accumulated afflictions) all belonged to distant relatives of Papiyas (the lord of the sixth heaven of the desire realm). The current 'Maras' are all close relatives of Papiyas. Or the Lord of Heaven comes in person, which is the most difficult to subdue. 'Two good and two evil' refers to the 'Four Great Vows' (the Four Great Vows: sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; the Buddha path is unsurpassed, I vow to achieve it) are already doing good, and other actions are not yet doing good. 'Views and thoughts' (wrong views and thoughts, Buddhist terminology) are already doing evil, and 'ignorance' (ignorance, Buddhist terminology) is not yet doing evil. The Mahaprajnaparamita Shastra quotes and argues below. Speaking of 'flower arrows' and so on, the Mahaprajnaparamita Shastra asks: 'What is called a demon?' The answer is: 'A demon is one who destroys the life of wisdom and destroys the right path of practice. Therefore, it is called a demon.' Those heretics say that the demon is the lord of desire, leading people to generate attachments. Also known as 'flower', it enters from the five roots (eyes, ears, nose, tongue, body) and destroys the five roots. Also known as 'five arrows', it destroys the Buddha-dharma and good Dharma, so it is called Mara. Again, creating the causes and conditions of worldly fetters (another name for afflictions) is also the power of the demon king. He is the enemy of all Buddhas, destroys all saints, goes against the wishes of sentient beings to tend towards Nirvana, and does not like the Dharma of Nirvana. It is also said that the demon has three things that can destroy practitioners. These are joking, speech, singing, dancing, evil glances, etc., which are produced from love and desire. Binding, beating, whipping, stabbing, cutting, etc., are produced from hatred. Burning the body with hot irons, starving oneself, throwing oneself off cliffs, etc., are produced from ignorance. These are the streams of the three thieves (greed, hatred, and ignorance). Even greed and attachment to the world are demonic affairs. It is also said that he may transform into various shapes to terrify Bodhisattvas, or transform into the supreme five desires (form, sound, smell, taste, touch) to disturb Bodhisattvas. Or he may transform the minds of people in the world, causing them to make great offerings, and if (Bodhisattvas) are greedy for offerings, they will lose the Dharma. Or he may transform people's minds, causing them to disturb practitioners, disturbing them according to the direction the practitioner is heading. The content of the thesis is very extensive, and only the important parts are recorded here. 'Each of the five roots in a moment', the contact of the five roots with dust will inevitably be exploited by Mara. Mara succeeds because of losing mindfulness. Losing mindfulness arises from the roots, so it is said 'each of the five roots in a moment'. Therefore, the ninth volume of the Vibhasa Shastra says that the Buddha wore clothes, carried a bowl, and entered the city to beg for food. Papiyas thought: 'I should destroy his practice.' So he transformed into a charioteer, holding a whip and looking for an ox, wearing tattered clothes.

頭髮蓬亂。往至佛所問佛見我牛不。佛念是魔亂我。即語魔言。惡魔何處有牛用是牛為。天魔作是念。沙門知我是魔。即白佛言。眼觸入處是我乘。乃至意觸入處是我乘。沙門何所之。佛言。我到彼無六觸處。汝所不到處我當往彼。波旬意以我如御者。六觸如乘。能御此乘運諸眾生。至於三界。所以涅槃非其到處。故佛語言。我到無六觸。及汝所不到處。即涅槃也。故大品諸文魔羅作惱。不出六觸。故今文中外扇內惱。不出六觸。天魔波旬尚以色等惱亂于況佛。悠悠行人者耶。令云五觸意即兼六。以從五根轉入意故。即有法觸。故云共壞。根塵相對即有十八。◎複次下廣釋外來。初令墮惡次令墮善。若本是出世高士得作此說。若本是散善之人元是魔屬。何所論墮。如此之人若廢善法卻成魔事。次令墮二乘中。言行當者指示也。次令墮無方便空等者。惡空假也。不先觀于緣生四句。不了諸法皆無自性。不解諸法性空相空。雖生空解不損煩惱。名無方便空。若不為菩提無大悲心。雖云化物但增生死。如是名為偏事邪假。尚不及三藏菩薩之假。況余教耶。乃至亦能令人入於三藏之假。如為阿難亦似別教。但非從空故云偏耳。阿難下舉深況淺。阿難如來臨涅槃時在娑羅林外。為六萬四千億魔之所惱亂。佛問諸大眾。阿難今者為

【現代漢語翻譯】現代漢語譯本頭髮蓬亂的人來到佛陀所在的地方，問佛陀是否看見了他的牛。佛陀知道這是魔在擾亂他，就對魔說：『惡魔，哪裡來的牛？用牛做什麼？』天魔心想：『這位沙門知道我是魔。』於是對佛陀說：『眼觸入處是我的車乘，乃至意觸入入處是我的車乘。沙門你要到哪裡去？』佛陀說：『我到沒有六觸的地方，你所不能到的地方，我將前往那裡。』波旬認為我（指眾生）如同駕車的人，六觸如同車乘，他能駕馭這車乘，運載眾生到達三界。因此，涅槃不是他所能到達的地方。所以佛陀說：『我到沒有六觸，以及你所不能到的地方』，那就是涅槃。所以《大品般若經》等經文中，魔羅製造惱亂，都離不開六觸。所以現在這段經文中說的外扇內惱，也離不開六觸。天魔波旬尚且用色等來惱亂佛陀，更何況是悠悠行人的我們呢？說五觸包含意觸，是因為五根轉入意根，就有了法觸，所以說是共同破壞。根塵相對就有了十八界。 ◎再次，下面廣泛解釋外來的干擾。首先讓人墮落到惡道，其次讓人墮落到善道。如果本來就是出世的高士，才能這樣說。如果本來就是修散善的人，原本就是魔的眷屬，哪裡談得上墮落？這樣的人如果廢棄善法，反而成就魔事。其次讓人墮落到二乘中。『言行當者』是指示。其次讓人墮落到沒有方便的空等之中，這是惡空假。不先觀察緣生四句，不瞭解諸法都沒有自性，不理解諸法性空相空，即使生起空解也不能減少煩惱，這叫做沒有方便的空。如果不爲了菩提，沒有大悲心，即使說是化度眾生，也只是增長生死。這叫做偏事邪假，還不如三藏菩薩的假，更何況是其他教派呢？甚至也能讓人進入三藏的假。比如為阿難說法也像是別教，但不是從空性出發，所以說是偏頗。阿難，下面舉深遠的例子來比況淺近的例子。阿難在如來臨近涅槃時，在娑羅雙樹林外，被六萬四千億魔所惱亂。佛陀問大眾，阿難現在為

【English Translation】 English version A person with disheveled hair came to where the Buddha was and asked if the Buddha had seen his ox. The Buddha knew that this was a demon disturbing him, so he said to the demon: 'Evil demon, where did the ox come from? What are you using the ox for?' The heavenly demon thought: 'This Shramana knows that I am a demon.' So he said to the Buddha: 'The sphere of eye-contact is my vehicle, and even the sphere of mind-contact is my vehicle. Where are you going, Shramana?' The Buddha said: 'I am going to a place where there are no six spheres of contact, a place you cannot reach. I will go there.' Pāpīyas (the Evil One) thought that I (referring to sentient beings) am like the driver, and the six spheres of contact are like the vehicle. He can drive this vehicle and transport sentient beings to the Three Realms. Therefore, Nirvāṇa is not a place he can reach. So the Buddha said: 'I am going to a place where there are no six spheres of contact, and a place you cannot reach,' that is Nirvāṇa. Therefore, in scriptures such as the Mahāprajñāpāramitā Sūtra, Māra (the Evil One) creates disturbances, which are inseparable from the six spheres of contact. So the 'external flattery and internal disturbance' mentioned in this passage are also inseparable from the six spheres of contact. The heavenly demon Pāpīyas even uses forms to disturb the Buddha, let alone ordinary practitioners like us? Saying that the five spheres of contact include the mind-contact is because the five roots transfer into the mind-root, and then there is dharma-contact, so it is said to be a joint destruction. When the roots and objects are in contact, there are eighteen realms. ◎ Furthermore, the following broadly explains external disturbances. First, it causes people to fall into evil paths, and then it causes people to fall into good paths. Only those who are originally transcendent noble beings can say this. If they were originally people who cultivated scattered good deeds, they were originally members of the demon's retinue, so where is there any talk of falling? If such people abandon good deeds, they will instead accomplish demonic deeds. Secondly, it causes people to fall into the Two Vehicles. 'Those who speak and act appropriately' refers to instruction. Secondly, it causes people to fall into emptiness without skillful means, etc., which is evil emptiness and false. Without first observing the four phrases of dependent origination, without understanding that all dharmas have no self-nature, without understanding that all dharmas are empty in nature and empty in characteristics, even if the understanding of emptiness arises, it cannot reduce afflictions. This is called emptiness without skillful means. If it is not for Bodhi and there is no great compassion, even if it is said to transform sentient beings, it only increases birth and death. This is called biased and false, which is not even as good as the false of the Tripiṭaka Bodhisattva, let alone other teachings? It can even lead people into the false of the Tripiṭaka. For example, speaking Dharma for Ānanda is also like the Distinct Teaching, but it does not start from emptiness, so it is said to be biased. Ānanda, the following uses a profound example to compare with a shallow example. When the Tathāgata was approaching Nirvāṇa, outside the Sāla tree forest, he was disturbed by 64 trillion demons. The Buddha asked the assembly, Ānanda is now

在何許。答曰。今在娑羅林外十二由旬為六萬四千億魔之所惱亂。諸魔皆自變形為如來像。或說諸法從因緣生。或說不從因緣而生。或說從緣生者皆是無常。或說是常。或說陰入是實。或說是虛假。或說十二因緣有四種。或說如幻化。或說因聞因思因修。或說不凈觀出入息。四念處四善根。三空門無學。初地乃至十住。十二部經三十七品。現十八變八相成道。阿難念言。如是等相昔所未見。誰之所作將非如來作耶。欲起欲語都不從意。魔入骨故。復自念言。佛於今者所說不同。我於今者為受誰語。阿難今者極大苦惱。佛令文殊以咒術力破壞諸魔。然諸魔所說。唯不能說圓頓法門。以圓頓法非其境界故也。言笈多者于魔突羅國半月說法。所謂施論戒論生天之論。欲為不凈出要第一。魔王波旬便生愁惱。而作是念。憂波鞠多作大集會。必當教令出我境界。我今當往壞其眾意。于說法處。雨真金華瓔珞華等。化作白象七寶莊嚴。化為七人端正殊特。舉會觀察無聽法者。於三日中演說深法。無有一人得道果者。魔王歡喜深自慶幸。鞠多即入三昧觀之。誰之所作。即知波旬魔王所作。復以瓔珞著尊者頂上。知已便作是念。惡妒弊魔壞亂正法。如來何故而不調伏。即觀佛心知佛令已而調伏之。即以三尸蛇人狗等。化為瓔珞。感魔令

【現代漢語翻譯】現代漢語譯本：問：這些魔現在在哪裡？答：現在在娑羅林外十二由旬（約合150公里，一由旬約12.5公里），被六萬四千億魔所惱亂。這些魔都各自變化成如來的形象，有的說諸法是從因緣而生，有的說不是從因緣而生，有的說從因緣生的一切都是無常的，有的說是常，有的說陰入（五陰和十二入）是真實的，有的說是虛假的，有的說十二因緣有四種，有的說如幻化一般，有的說通過聽聞、思考、修習而得，有的說不凈觀、出入息（呼吸）、四念處、四善根、三空門（空、無相、無愿）、無學（阿羅漢果位）、初地乃至十住（菩薩的十個階位），十二部經、三十七品（三十七道品），示現十八變（佛陀所顯現的十八種神通變化）、八相成道（佛陀一生經歷的八個重要階段）。阿難（佛陀的十大弟子之一）心想：這些景像以前從未見過，是誰做的呢？難道是如來做的嗎？想要起身說話，卻都不由自主，因為魔已經進入了他的骨髓。他又想：佛現在所說的和以前不同，我現在應該聽誰的呢？阿難現在非常苦惱。佛陀讓文殊（文殊菩薩）用咒術的力量來破壞這些魔。然而這些魔所說的，唯獨不能說圓頓法門（最圓滿、最直接的佛法），因為圓頓法不是他們的境界。優波鞠多（Upagupta，印度佛教阿羅漢）在魔突羅國（Mathura，古印度城市）半個月說法，所說的是佈施的功德、持戒的功德、生天的功德，以及認為不凈觀是出離輪迴的第一要義。魔王波旬（Mara，佛教中的魔）便感到愁惱，心想：優波鞠多做了很大的事業，必定會教導眾生脫離我的境界。我現在應當去破壞他的聽眾的心意。於是在說法的地方，降下真金花、瓔珞花等等，變化成白象，用七寶裝飾，變化成七個端正殊特的人。整個法會的人都在觀看這些變化，沒有人聽法。這樣過了三天，優波鞠多演說甚深的佛法，沒有一個人證得道果。魔王非常歡喜，深深地自我慶幸。優波鞠多就進入三昧（Samadhi，禪定）觀察，是誰做的這些事，立刻知道是波旬魔王所作。優波鞠多又用瓔珞戴在自己的頭上，知道是波旬魔王所為后，便想：這個惡毒嫉妒的魔，破壞正法，如來為什麼不調伏他呢？隨即觀察佛的心意，知道佛是讓他自己來調伏魔王。於是用三具屍體、蛇、人、狗等，變化成瓔珞，使魔王感到羞愧。

【English Translation】 English version: Question: Where are they now? Answer: They are now twelve yojanas (approximately 150 kilometers, one yojana is about 12.5 kilometers) outside the Sal grove, disturbed by sixty-four trillion demons. These demons are all transforming themselves into images of the Tathagata (another name for the Buddha), some saying that all dharmas (teachings, phenomena) arise from causes and conditions, some saying that they do not arise from causes and conditions, some saying that all that arises from causes and conditions is impermanent, some saying that it is permanent, some saying that the skandhas (aggregates) and ayatanas (sense bases) are real, some saying that they are false, some saying that there are four types of the twelve nidanas (links of dependent origination), some saying that they are like illusions, some saying that they are attained through hearing, thinking, and cultivating, some saying that they are the contemplation of impurity, the incoming and outgoing breath, the four foundations of mindfulness, the four good roots, the three doors of emptiness (emptiness, signlessness, wishlessness), the state of no-more-learning (arahantship), the first bhumi (stage) up to the ten abodes (stages of a Bodhisattva), the twelve divisions of the scriptures, the thirty-seven factors of enlightenment, manifesting the eighteen transformations (supernatural powers of the Buddha), and the eight phases of attaining enlightenment (the eight major events in the Buddha's life). Ananda (one of the Buddha's ten principal disciples) thought: 'Such sights have never been seen before. Who is doing this? Could it be the Tathagata doing this?' He wanted to rise and speak, but he could not control himself, because the demon had entered his bones. He also thought: 'What the Buddha is saying now is different from before. Whom should I listen to now?' Ananda is now in great distress. The Buddha instructed Manjushri (Manjushri Bodhisattva) to use the power of mantras to destroy these demons. However, what these demons said, they could not say the perfect and sudden Dharma-door (the most complete and direct Buddhist teachings), because the perfect and sudden Dharma is not their realm. Upagupta (an Indian Buddhist Arhat) preached in Mathura (an ancient Indian city) for half a month, speaking of the merits of giving, the merits of upholding precepts, the merits of being born in the heavens, and considering the contemplation of impurity as the most important thing for escaping samsara (the cycle of rebirth). Mara Papiyas (the demon king, Mara in Buddhism) then felt distressed, thinking: 'Upagupta is doing great deeds, he will surely teach beings to escape my realm. I should now go and disrupt the minds of his audience.' So, at the place of preaching, he rained down true golden flowers, garland flowers, etc., transformed into a white elephant, adorned with seven treasures, and transformed into seven people of upright and extraordinary appearance. The entire assembly was watching these transformations, and no one was listening to the Dharma. After three days, Upagupta expounded the profound Dharma, but no one attained the fruit of the path. The demon king was very happy and deeply congratulated himself. Upagupta then entered samadhi (meditative absorption) to observe who was doing these things, and immediately knew that it was the demon king Papiyas who was doing it. Upagupta then placed a garland on his own head, and knowing that it was the demon king Papiyas who had done it, he thought: 'This evil and jealous demon is destroying the true Dharma. Why doesn't the Tathagata subdue him?' He then observed the Buddha's mind and knew that the Buddha was letting him subdue the demon king himself. So, he transformed three corpses, snakes, people, dogs, etc., into garlands, causing the demon king to feel ashamed.

至而謂之曰。汝與我鬘深感厚施。令還以此用酬贈汝。魔大歡喜舒頸受之。至其頸上還見死屍蟲蛆欲出。魔見是已深生厭惡。語鞠多言。汝今云何以此死屍而系我頸。答曰。比丘不應以華鬘莊嚴。汝先何以為我著之。今為汝著正得其宜。魔以神力欲去。不得。此尸在頸如須彌山不可動轉。踴身虛空請求諸天為脫此尸。諸天皆言。此是大聖之所為作。非我庸下之所能脫。詣梵王所求為脫之。梵王言。十力弟子所作我不能脫。假使劫風旋嵐所吹。亦不能動。如因地倒還從地起。若能歸依優波鞠多。容有得脫。魔受梵王教至鞠多所。深生敬重五體投地白言。大德。佛初成道我率官屬而逼惱之。未曾一言而見輕辱。汝阿羅漢少慈悲力。於人天前見陵毀我。鞠多言。汝大愚癡無有智慧。以聲聞人用比如來。欲以芥子比須彌山。螢燭之光齊輝日月。我今陜劣故相毀辱。又如來使我調伏于汝。汝因斯故。有善心生不墮惡道。魔聞歡喜生希有心。今可為我除此三尸。尊者答言。汝于正法莫作惱害。然後乃當爲汝脫之。魔言受教。乃至令為現如來相等(云云)。寧免自他三十六箭者。一根有三三五十五。轉入意地又有三箭。故成十八。魔自作惱名之為自。扇動檀越名之為他。自他各有一十八箭。故三十六。若知下正約理調。違實際故見魔

【現代漢語翻譯】現代漢語譯本魔王走到優波鞠多（Upagupta，尊者名）面前，對他說：『你因為我的花鬘而深感厚施，現在還用這個來酬謝我。』魔王非常高興，伸長脖子接受了花鬘。但當花鬘戴到脖子上時，卻發現那是一具具死屍，蟲子蛆蟲都要爬出來。魔王見了，深感厭惡，對鞠多（Kukkuṭa，雞足）說：『你現在怎麼用這些死屍來套在我的脖子上？』鞠多回答說：『比丘不應該用花鬘來裝飾自己。你先前為什麼要給我戴上花鬘？現在我為你戴上，正合適。』魔王用神力想要去除這些死屍，卻無法做到。這些屍體在脖子上如同須彌山（Sumeru，山名）一樣，無法動搖。他跳到空中，請求諸天（Devas，天神）幫他脫去這些屍體。諸天都說：『這是大聖（指佛陀）所為，不是我們這些庸人所能解脫的。』於是他去梵天（Brahmā，印度教神祇）那裡，請求梵天幫他解脫。梵天說：『十力（Daśabala，佛陀的十種力量）弟子的所作所為，我無法解脫。即使劫風（Kalpika-vāyu，末世之風）旋嵐（旋風）吹來，也不能動搖。就像因地而倒，還要從地上起來一樣。如果能歸依優波鞠多，或許還有解脫的希望。』魔王接受了梵天的教導，來到鞠多那裡，深懷敬重，五體投地，說道：『大德，佛陀（Buddha，覺悟者）剛成道時，我率領官屬去逼惱他，他從未說過一句輕辱我的話。你這位阿羅漢（Arhat，已證悟者）卻缺少慈悲之力，在人天面前凌辱我。』鞠多說：『你太愚癡，沒有智慧，竟然用聲聞人（Śrāvaka，佛陀的弟子）來和如來（Tathāgata，佛陀的稱號）相比，想用芥子來比須彌山，用螢火蟲的光芒來和日月爭輝。我今天之所以稍稍凌辱你，是因為如來讓我來調伏你。你因此才會生起善心，不墮入惡道。』魔王聽了，歡喜不已，生起希有之心，說：『現在可以為我除去這些屍體了嗎？』尊者回答說：『你不要對正法（Dharma，佛法）作任何惱害，然後我才能為你脫去這些屍體。』魔王表示接受教誨，甚至要求尊者為他顯現如來之相（云云）。寧可免除自他三十六支箭的痛苦。一根有三，三三得九，加上五蘊（Skandha，構成個體的五種要素）的箭，共十五支。轉入意地（Manas，意識）又有三支箭，所以總共十八支。魔自己製造煩惱，稱為『自』。煽動檀越（Dānapati，施主），稱為『他』。自他和他各有十八支箭，所以總共三十六支。如果知道下正約理調伏，違背實際，所以見到的是魔。'

【English Translation】 English version The demon king approached Upagupta (a venerable monk), saying, 'You deeply appreciate my garland and now repay me with it.' The demon king was overjoyed and stretched out his neck to receive the garland. However, as soon as the garland was placed around his neck, he discovered that it was made of corpses, with worms and maggots about to crawl out. Disgusted, the demon king said to Kukkuṭa (another name of Upagupta), 'Why are you putting these corpses around my neck?' Kukkuṭa replied, 'A Bhikṣu (monk) should not adorn himself with garlands. Why did you give me a garland in the first place? Now I am giving it to you, which is perfectly appropriate.' The demon king tried to use his supernatural powers to remove the corpses, but he could not. The corpses were as immovable as Mount Sumeru (a mythical mountain) around his neck. He leaped into the air and begged the Devas (gods) to remove the corpses. The Devas all said, 'This is the work of the Great Sage (Buddha), not something we ordinary beings can undo.' So he went to Brahmā (a Hindu god) and asked him to remove the corpses. Brahmā said, 'I cannot undo what the disciple of the Ten-Powered One (Buddha) has done. Even if the winds of the Kalpa (an aeon) and whirlwinds were to blow, they could not move it. Just as one falls to the ground and rises from the ground, if you can take refuge in Upagupta, there may be hope of deliverance.' The demon king accepted Brahmā's advice and went to Upagupta, deeply respectful, prostrating himself on the ground, and said, 'Venerable One, when the Buddha (the enlightened one) first attained enlightenment, I led my retinue to harass him, but he never uttered a word of insult to me. You, an Arhat (an enlightened being), lack compassion and humiliate me before humans and gods.' Kukkuṭa said, 'You are foolish and lack wisdom to compare a Śrāvaka (a disciple of the Buddha) to the Tathāgata (another name for the Buddha), to compare a mustard seed to Mount Sumeru, or the light of a firefly to the sun and moon. The reason I have slightly humiliated you today is because the Tathāgata has instructed me to subdue you. Because of this, you will develop good intentions and not fall into evil paths.' The demon king was delighted and filled with wonder, saying, 'Can you now remove these corpses for me?' The Venerable One replied, 'Do not cause any harm to the Dharma (the teachings of the Buddha), and then I will remove these corpses for you.' The demon king agreed to be taught and even asked the Venerable One to manifest the appearance of the Tathāgata for him (etc.). It is better to avoid the suffering of thirty-six arrows from oneself and others. One root has three, three times three is nine, plus the arrows of the five Skandhas (the five aggregates that constitute an individual), totaling fifteen arrows. Entering the Manas (mind), there are three more arrows, making a total of eighteen. The demon creating afflictions himself is called 'self.' Inciting Dānapati (patrons) is called 'other.' Self and other each have eighteen arrows, totaling thirty-six. If one knows how to subdue properly according to the principle, violating reality, what is seen is a demon.'

異佛。若入實際魔佛不二。魔不為違佛亦無順。大經下引證。小乘斷惑故說調魔如鞠多等。大乘體法魔為法界。如楞嚴中說三昧時。魔欲為惱自見被縛。無人調之。又小乘人既未能破。但名為伏。大乘之人無魔可調。乃名為斷。次明妨亂中。對空等十法簡二十邪法。文望正法皆名太過。其實若過不及各各有十。至禪境中當辯。次結數中雲三百邪法者。且約邪從外來。故云三百。若兼度入意地則三百六十。故文中雲。而其初入必因五根。故且從因以明三百。治堆惕中雲偷臘等者。盜增法歲意避僧役。希利貪食故得此名。臘者獵也。於此月中獵取禽獸以祭其祖。從事而立故名為臘。或曰臘者接也。史記云。始皇名臘夏曰嘉平。殷曰清祀。周曰大蠟(鋤架切)自漢后為臘以至於今。吉支者鬼名也。此鬼本由破戒所致。故聞戒序猶生愧心。況戒神為護今破戒鬼去。亦如前所引五戒緣起則一切鬼神皆懼戒法。俗有相傳云。請僧禳災。僧誦戒序尸被戒神移之曠野。即其事也。治魔羅中。云一切物莫受者。空無所得也。具如玄文第四卷初引。增一二十七云。魔有五力所謂五塵。佛聖弟子一力能拒。謂不放逸。大論問。新學菩薩道力尚弱。云何能使魔不得便。答。諸菩薩護故。又云。是人善修空故魔無如之何。如身無瘡毒不得入。是故

修空魔不得便。次明修觀者初三惡者(云云)。大經云。有四善事墮三惡道。一者為勝他故讀誦經典。二者為利養故受持禁戒。三者為他屬故而行佈施。四者為非想故繫念思惟。言他屬者施物本為攝他從己。今以他屬為三善者。且據施邊從事而說。若從心說則屬三惡。雖生善道世世相染等者。意令他屬而反屬魔。是故世世為魔所嬈。經云下大品文也。大論八十一云。阿難問佛。魔為都嬈一切菩薩。亦有不嬈者耶。佛言。有嬈不嬈。阿難白佛。何者被嬈。佛言。或有菩薩先世聞般若不能信解。遠善知識親近惡友。離般若行惡法。聞深般若語他人言。我尚不得其底汝何用學。又輕余菩薩言。我行般若汝無是行。又有菩薩恃姓輕他。天魔歡喜云。我宮殿不空益三惡道。又有菩薩與求聲聞者諍。魔言。穢薩婆若。或與求薩婆若者諍。魔言。兩失薩婆若若無是事甚深清凈者則無魔惱。雖在善道與魔相關。如是菩薩為魔所惱言拙度者通至別教。如魔為阿難說法等(云云)。次不思議境中言一魔一切佛等者。魔既即理故一魔即一切佛。如此下明妙觀功能。言治魔顯理者。降魔是道場。即是治于魔糠顯于理米。魔為侍者者。夫為侍者隨順人意。故觀魔界隨順實相。緣修不能寂照等者。即凈名中持世菩薩住于靜室。天魔波旬從萬二千天女

狀如帝釋。鼓樂絃歌至持世所。持世謂是釋提桓因。而慰之言。善來憍尸迦。次復責言。雖福應有不當自恣。當觀五欲無常以求善本。魔言。受是萬二千天女可備掃灑。意以聞法用申供養。因茲作惱壞菩薩心。持世未曉故但答言。無以此非法之物。邀我沙門釋子等。時維摩詰為調魔屬。訶持世言。是為魔來非帝釋也。時維摩詰即語魔言。可以此女與我。如我應受。大士意言。我是俗流正應受之。彼出家之人非所應也。今文便釋經意云。持世但是別教菩薩。緣修出觀不覺魔嬈。凈名是圓教菩薩真修寂照。觀無出入。故斥持世不能寂照為魔所謀。從魔界即佛界去發心也。慈與眾生魔界即佛界之樂。故云慈無量佛。悲拔眾生佛界即魔界之苦。故云悲無量魔。從欲滿此愿去安心。文中寄事故約悉達降魔。以明止觀。從但以下結成行人用安心相。次隨魔下破遍。初總。次歷教。歷教中三藏伏四在三祇百劫。坐道場時三十四心破煩惱魔。爾時乃名為菩提道。入無餘后名法性身。由菩提滿故成佛果。由成佛故。故入無餘。入無餘故破于陰魔。由破煩惱及得法性身故。永無分段故也。是故此兩共破死魔。故三藏佛雖降天魔斷煩惱魔。有餘身在仍未免陰。八十入滅仍未免死。故得菩提。及入滅已至法性身。方免陰死二魔。文中存略但言死

【現代漢語翻譯】現代漢語譯本（魔王）化現成帝釋天（Śakra-devānām-Indraḥ，佛教的護法神）的模樣，帶領樂隊歌舞來到持世菩薩（Lokadhara，護持世界之菩薩）的住所。持世菩薩誤以為真的是釋提桓因（Śakra-devānām-Indraḥ）來了，便慰問說：『善哉，憍尸迦（Kauśika，帝釋天的別名）！』接著又責備他說：『即使你因福報而應有享受，也不應當如此放縱自己。應當觀察五欲（pañca kāmaguṇāḥ，色、聲、香、味、觸）的無常，從而尋求善良的根本。』魔王說：『我這裡有一萬二千名天女，可以供你差遣打掃。』他的意思是想借聞法的名義來表達供養，從而擾亂菩薩的心。持世菩薩沒有明白他的意圖，只是回答說：『不要用這些非法的物品來引誘我的沙門（śrāmaṇa，出家修道者）和佛弟子們。』這時，維摩詰（Vimalakīrti，一位在家菩薩）爲了調伏魔王的眷屬，呵斥持世菩薩說：『這是魔王來了，不是帝釋天。』維摩詰隨即對魔王說：『你可以把這些天女給我，我可以接受她們，就像我應該接受的一樣。』大士（mahāsattva，偉大的菩薩）的意思是說，我是世俗之人，正應該接受這些，而出家之人是不應該接受的。現在的經文解釋說，持世菩薩只是別教（prthag-jana，區別于圓教的教法）的菩薩，因為修習出觀（vyutthāna-samjñā，從禪定中出來）而沒有覺察到魔王的侵擾。維摩詰是圓教（pūrṇa-jñāna，圓滿的教法）的菩薩，真正修習寂照（śamatha-vipaśyanā，止觀），觀察萬法無出無入。所以斥責持世菩薩不能寂照，被魔王所迷惑。從魔界（māra-viṣaya，魔的境界）到佛界（buddha-kṣetra，佛的境界）去發心。慈（maitrī，給予快樂）與眾生，魔界即是佛界的快樂。所以說慈無量佛（maitrī-apramāṇa-buddha，慈無量心的佛）。悲（karuṇā，拔除痛苦）拔眾生，佛界即是魔界的痛苦。所以說悲無量魔（karuṇā-apramāṇa-māra，悲無量心的魔）。從慾望中滿足這個願望去安心。經文中借用悉達多（Siddhārtha，釋迦牟尼佛的本名）降伏魔王的典故，來闡明止觀（śamatha-vipaśyanā，止和觀）。從『但』以下總結修行人安心的相狀。接著『隨魔』以下破除普遍的執著。先是總說，然後是歷數各教。歷數各教中，三藏教（Tripiṭaka，佛教經典的總稱）伏四魔（catvāro mārāḥ，四種魔障）需要經歷三祇百劫（trīṇi asaṃkhyeya-kalpāni，極長的時間）。在菩提道場（bodhimaṇḍa，覺悟的場所）時，用三十四心（catuḥ-triṃśat cittakṣaṇāḥ，三十四個心念）破除煩惱魔（kleśa-māra，煩惱所形成的魔障）。那時才被稱為菩提道（bodhi-mārga，覺悟之道）。進入無餘涅槃（nirupadhiśeṣa-nirvāṇa，沒有剩餘的涅槃）后，稱為法性身（dharmakāya，佛的法身）。因為菩提圓滿，所以成就佛果（buddha-phala，成佛的果位）。因為成就佛果，所以進入無餘涅槃。進入無餘涅槃，所以破除陰魔（skandha-māra，五蘊所形成的魔障）。因為破除煩惱魔以及得到法性身，所以永遠沒有分段生死（saṃsāra，輪迴）。因此，這兩者共同破除死魔（mṛtyu-māra，死亡所形成的魔障）。所以三藏教的佛雖然降伏了天魔（deva-māra，天神所形成的魔障）和斷除了煩惱魔，但有剩餘的身體存在，仍然不能免除陰魔。八十歲入滅，仍然不能免除死魔。所以得到菩提，以及進入涅槃而證得法性身，才能免除陰魔和死魔。文中爲了簡略，只說了死魔。

【English Translation】 English version Appearing as Indra (Śakra-devānām-Indraḥ, the lord of the gods), the demon king led a band of musicians and singers to the residence of Lokadhara (Lokadhara, the bodhisattva who upholds the world). Lokadhara, thinking it was truly Śakra-devānām-Indraḥ, greeted him, saying, 'Welcome, Kauśika (Kauśika, another name for Indra)!' Then he rebuked him, saying, 'Even though you are entitled to enjoyment due to your merit, you should not indulge yourself so freely. You should contemplate the impermanence of the five desires (pañca kāmaguṇāḥ, forms, sounds, smells, tastes, and textures) and seek the root of goodness.' The demon king said, 'I have twelve thousand celestial maidens here who can be at your service.' His intention was to use the pretext of hearing the Dharma to offer them as a form of worship, thereby disturbing the bodhisattva's mind. Lokadhara, not understanding his intention, simply replied, 'Do not tempt my śrāmaṇas (śrāmaṇa, renunciates) and disciples of the Buddha with these unlawful things.' At this time, Vimalakīrti (Vimalakīrti, a lay bodhisattva), in order to subdue the demon king's retinue, scolded Lokadhara, saying, 'This is the demon king, not Indra.' Vimalakīrti then said to the demon king, 'You can give these maidens to me; I can accept them, just as I should.' The great bodhisattva (mahāsattva, a great bodhisattva) meant that he, as a layman, was entitled to accept them, while renunciates should not. The current text explains that Lokadhara was merely a bodhisattva of the distinct teaching (prthag-jana, a teaching distinct from the perfect teaching), who, because of practicing emergence from contemplation (vyutthāna-samjñā, emerging from samadhi), did not perceive the demon king's intrusion. Vimalakīrti was a bodhisattva of the perfect teaching (pūrṇa-jñāna, the perfect teaching), who truly practiced quiescence and insight (śamatha-vipaśyanā, calming and observing), observing that all dharmas have no coming or going. Therefore, he rebuked Lokadhara for not being able to practice quiescence and insight and for being deceived by the demon king. From the realm of demons (māra-viṣaya, the realm of demons) to the realm of Buddhas (buddha-kṣetra, the realm of Buddhas), one makes the aspiration. Loving-kindness (maitrī, giving happiness) towards sentient beings, the realm of demons is the happiness of the realm of Buddhas. Therefore, it is said that loving-kindness is immeasurable Buddha (maitrī-apramāṇa-buddha, the Buddha of immeasurable loving-kindness). Compassion (karuṇā, removing suffering) for sentient beings, the realm of Buddhas is the suffering of the realm of demons. Therefore, it is said that compassion is immeasurable demon (karuṇā-apramāṇa-māra, the demon of immeasurable compassion). From fulfilling this vow through desire, one finds peace of mind. The text uses the story of Siddhārtha (Siddhārtha, the original name of Śākyamuni Buddha) subduing the demon king to illustrate quiescence and insight (śamatha-vipaśyanā, calming and observing). From 'but' onwards, it summarizes the characteristics of a practitioner's peace of mind. Then, from 'following the demon' onwards, it refutes pervasive attachments. First, there is a general statement, and then a listing of various teachings. Among the various teachings, the Tripiṭaka (Tripiṭaka, the collection of Buddhist scriptures) teaching subdues the four demons (catvāro mārāḥ, the four demons) and requires three asamkhyeya-kalpas (trīṇi asaṃkhyeya-kalpāni, extremely long periods of time). At the bodhimaṇḍa (bodhimaṇḍa, the place of enlightenment), with thirty-four thoughts (catuḥ-triṃśat cittakṣaṇāḥ, thirty-four moments of thought), one destroys the demon of afflictions (kleśa-māra, the demon formed by afflictions). Only then is it called the path of bodhi (bodhi-mārga, the path of enlightenment). After entering nirupadhiśeṣa-nirvāṇa (nirupadhiśeṣa-nirvāṇa, nirvana without remainder), it is called the dharmakāya (dharmakāya, the Dharma body of the Buddha). Because bodhi is complete, one attains the fruit of Buddhahood (buddha-phala, the fruit of becoming a Buddha). Because one attains the fruit of Buddhahood, one enters nirupadhiśeṣa-nirvāṇa. Entering nirupadhiśeṣa-nirvāṇa, one destroys the demon of the aggregates (skandha-māra, the demon formed by the five aggregates). Because one destroys the demon of afflictions and attains the dharmakāya, there is no longer any segmented existence (saṃsāra, reincarnation). Therefore, these two together destroy the demon of death (mṛtyu-māra, the demon formed by death). Therefore, although the Buddha of the Tripiṭaka teaching subdued the deva-māra (deva-māra, the demon formed by deities) and cut off the demon of afflictions, he still had a remaining body and could not avoid the demon of the aggregates. At the age of eighty, he entered parinirvana and still could not avoid the demon of death. Therefore, only by attaining bodhi and entering nirvana to realize the dharmakāya can one avoid the demons of the aggregates and death. The text, for the sake of brevity, only mentions the demon of death.

耳。得不動三昧等者。具如大集云。天主初令諸軍。次遣太子。次遣三妃。皆不能壞。后自領軍為佛所降。大軍退敗王顛倒墮冠蓋劍三各在一處。此並大論第六文也。今文義通至后三教。通教見位同三藏伏。至六地時得菩提道。同三藏斷。兩教聲聞不破天子魔故初為所惱。修得神通。雖復調伏亦不名斷。據教全未識于赤色三昧。別依教道故前後斷。是則前之三教並屬教道。若不爾者。豈有斷通惑伏利惑而能破魔。圓教俱破無復前後。應約六即以辯淺深。初住俱破八魔者。大論二十云。若欲修習首楞嚴定。須破八魔。應當親近大般涅槃。謂陰等四及無常等四。義通內外如前所說。從於上一一下通塞。道品如文。從門若未開下助道。此之六種于魔成度。於行人成蔽。為生死故即成魔度。違菩提道所以成蔽。今以依理而斥事度。以此事六治于魔六。此六蔽者雖似六度不為菩提。皆屬魔攝。前之四度灼然生死。所得禪定與鬼交通。所得船若不離見著。言正度者。四教六度皆名為正。具如助道攝法中說。兼治者。以魔中兼二故須借用。若雜煩惱及業如前兩境中用治。雜業借念二佛者。謂色身法門身。雜中有惡當用念色。雜中有善當念法門。聞慧者。四教並在外凡。故今圓教在於五品。黜者退也。貶去也。此十法后亦應以大車為譬

。文無者略。但云直至道場。複次通用一意為觀下。結觀通別。十乘觀法有通別二意。一以陰境十法冠下九境。名之為通。只是一法不思議觀。人根鈍故開對十法。先了通意節節入別。境境皆然觀法易了。故引中論通別為例。次料簡中問如文。答中先違問答。故云緣別。次引論文證者。即順問答。雖順問答此成不定。故不同於寒去春來。魔若去已好法來者。不必全爾。是故不同。大論云。樂法梵志於十二年。遍閻浮提求知聖法。而不能得。時世無佛佛法亦盡。有婆羅門言。我有聖法一偈。若實樂法當以與汝。答言。實樂。婆羅門言。若實樂法。當以皮為紙。以骨為筆。以髓為水。以血為墨即如其言書得佛偈。偈言。如法應修行非法不應行。今世若後世行法者安隱。又有說云。魔來誑樂法令剝皮等者。意欲退樂法心。樂法心堅即便剝皮等。魔便隱去。感下方佛為其說偈。后釋與文合。與論稍別。◎

止觀輔行傳弘決卷第八之三大正藏第 46 冊 No. 1912 止觀輔行傳弘決

止觀輔行傳弘決卷第九之一

唐毗陵沙門湛然述

◎初釋禪境中先釋來意。長病等者。準諸部阿含。總有五法退羅漢果。一長病。二遠行。三諫諍。四營事。五多讀誦。尚能退果況復退禪。文雖在小意則通大

【現代漢語翻譯】現代漢語譯本：文中省略了『文無者略』的部分，直接說『直至道場』。再者，通用一個意思來觀察下面。總結觀察的共通和差別。十乘觀法有共通和差別兩種意思。一是將陰境十法冠于下面的九境，稱之為共通。其實只是一種不思議觀。因為人們根器遲鈍，所以展開為十法。先了解共通的意思，然後一節一節地進入差別。每個境界都是這樣，觀察方法就容易理解了。所以引用《中論》的共通和差別作為例子。其次，在『料簡』中提問，就像原文那樣。回答中先是違反提問來回答，所以說『緣別』。然後引用論文來證明，這才是順著提問來回答。雖然順著提問來回答，但這仍然是不確定的。所以不同於寒冷過去春天到來。魔如果離開后，好的法就到來，不一定完全是這樣。因此不同。《大智度論》說，樂法梵志（Lefǎ Fànzhì，喜好佛法的修行者）在十二年裡，走遍閻浮提（Yánfú tí， Jambudvipa，指我們所居住的這個世界），尋求瞭解聖法，但不能得到。當時世上沒有佛，佛法也快要滅盡。有個婆羅門說，我有一首關於聖法的偈子，如果真的喜好佛法，我就給你。梵志回答說，是真的喜好。婆羅門說，如果真的喜好佛法，就應該用你的皮當作紙，用你的骨頭當作筆，用你的髓當作水，用你的血當作墨。梵志就按照他說的做了，寫下了佛偈。偈子說：『如法應修行，非法不應行。今世若後世，行法者安隱。』還有一種說法是，魔來欺騙樂法者，讓他們剝皮等，目的是想讓樂法者退失樂法之心。如果樂法之心堅定，即使剝皮等，魔也會隱去。然後感應到下方佛來為他說偈。後面的解釋與原文相合，與《大智度論》稍有不同。《止觀輔行傳弘決》卷第八之三大正藏第46冊 No. 1912 《止觀輔行傳弘決》《止觀輔行傳弘決》卷第九之一唐朝毗陵沙門湛然（Zhànrán）述開始解釋禪境，先解釋來意。『長病等者』，根據各部《阿含經》（Āhán jīng，Agama Sutras），總共有五種法會使人退失羅漢果（Luóhàn guǒ，Arhatship）：一是久病，二是遠行，三是勸諫爭論，四是經營事務，五是過多地讀誦。尚且能退失羅漢果，更何況是退失禪定。文句雖然說的是小乘，但意思可以通用於大乘。

【English Translation】 English version: The text omits the 『Wen Wu Zhe Lue』 part and directly says 『until the Bodhimanda (Dàochǎng, Bodhimanda)』. Furthermore, use one common meaning to observe the following. Summarize the commonalities and differences in observation. The Ten Modes of Contemplation have two meanings: common and distinct. One is to crown the Ten Dharmas of the Skandha Realm upon the following nine realms, which is called common. In fact, it is just one inconceivable contemplation. Because people's faculties are dull, it is expanded into ten dharmas. First understand the common meaning, and then enter the distinct aspects section by section. Each realm is like this, and the method of observation becomes easy to understand. Therefore, the commonalities and differences in the Madhyamaka-karika (Zhōng lùn) are cited as examples. Secondly, the question is raised in 『Liaojian』 (analysis), just like the original text. The answer first violates the question to answer, so it says 『Yuan Bie』 (distinct conditions). Then quote the thesis to prove it, which is in line with the question and answer. Although it follows the question and answer, this is still uncertain. Therefore, it is different from the cold passing and spring coming. If the demon leaves, and good dharma comes, it is not necessarily completely like this. Therefore, it is different. The Mahaprajnaparamita-sastra (Dà zhì dù lùn) says that the Brahman (Fànzhì, Brahmin) who loves the Dharma, traveled all over Jambudvipa (Yánfú tí) for twelve years, seeking to understand the sacred Dharma, but could not obtain it. At that time, there was no Buddha in the world, and the Buddha-dharma was about to perish. A Brahmin said, 'I have a verse about the sacred Dharma. If you really love the Dharma, I will give it to you.' The Brahman replied, 'I really love it.' The Brahmin said, 'If you really love the Dharma, you should use your skin as paper, your bones as a pen, your marrow as water, and your blood as ink.' The Brahman did as he said and wrote down the Buddha verse. The verse says: 『Practice according to the Dharma, do not practice against the Dharma. In this life or the next, those who practice the Dharma will be at peace.』 Another saying is that the demon comes to deceive those who love the Dharma, making them peel their skin, etc., with the aim of making those who love the Dharma lose their minds of loving the Dharma. If the mind of loving the Dharma is firm, even if the skin is peeled, etc., the demon will disappear. Then, the Buddha from below is sensed to come and speak a verse for him. The later explanation is consistent with the original text, but slightly different from the Mahaprajnaparamita-sastra. Zhi Guan Fu Xing Zhuan Hong Jue, Volume 8, Part 3 Taisho Tripitaka Volume 46, No. 1912 Zhi Guan Fu Xing Zhuan Hong Jue Zhi Guan Fu Xing Zhuan Hong Jue, Volume 9, Part 1 Composed by Zhanran (Zhànrán), a monk of the Tang Dynasty from Piling Beginning to explain the realm of Chan, first explain the intention. 『Chang Bing Deng Zhe』 (long illness, etc.), according to the various Agama Sutras (Āhán jīng), there are a total of five dharmas that can cause one to regress from Arhatship (Luóhàn guǒ): one is prolonged illness, two is traveling far, three is admonishing and arguing, four is managing affairs, and five is excessive reading. It can still cause one to regress from Arhatship, let alone regress from Samadhi. Although the text speaks of the Hinayana, the meaning can be applied to the Mahayana.

。如四三昧人有此五事。非唯妙境不成。亦不發宿習諸定。是故引之。文殊問經三十六垢未檢。次從上諸境下正明來意。到池者初住也。入流竟者。初住已去無功用故。若此位兼發一切事禪。任運即理不須更觀。今令觀者在於假名五品位中。故云入流不須觀也。問。若入流已何得事禪。答。如九禪初自性等禪。並是事禪即對初地。亦如南獄發得相似。亦與一切事禪俱發。但此位發不同下位。故不須觀。若魔事等者。魔事既過無境可對。故無別修。依前觀陰故云通修。釋中雲垢膩日增者。諸禪既發。若不于禪更修觀法。煩惱日增起見起愛。乃至因禪能起重過。如諸外道及調達等。並是因禪起過之人。為是義故須觀禪境。從若謂是道至方便者。又更從容進退判之。若存而不觀。即如下文無所知人。得欲界定未到定等。謂為無生。若棄而不習還入散心。散心為境用觀則難。若以禪為境用觀則易。若用世禪為妙境方便。多入五品故不可棄。但禪支等者引教嘆美。明大小乘皆修事禪。地持九禪雖非今境。且引大小通顯修禪。況九禪中通有事禪。但約自行化他。而分大小。故知事禪大小稱讚。言四禪八定者。四在八數重兼列者。若色無色二界相對。則色界名禪無色名定。若總以上界望于下欲。則上二界俱名定地下欲為散。自性等九

。地持十地二論俱約六度明九。九名皆同。如彼廣解。法界次第略註銷釋。若直髮九禪即屬菩薩境攝。今對引稱歎非為辯發。次開章別釋中。初明開合者。先列今文十門。次以五門及十五門。徴問同異。言五門者。即小乘中七方便初五停門也。大小兩乘初皆因入。故名為門。遠為對治入理之由。是故今文以為對辯。十五門者。於五停門各開為三故成十五。則大小事理諸禪並足遍攝一切大小乘教。今明修發但在事禪。理屬通修及后二境。故下文云。若五門者有所不收。若取十五義濫于理。今演略令廣故開五為十。去理存事故撮十五為十。恐人不曉諸門多少。若開若合去取之意。故今以十而對廣略問答料簡。故云十門與五門等。云何同異。答中先總。次別。別中開五門以為十門。但對五中事不足者。則從事更開。若無事可開者。則存事守本。所以數息不凈所開屬事。隨開合取。故此兩門並本各三。慈心因緣唸佛。此三無事可開。但存事守本故但各一。唸佛毗曇云界方便者。如第七助道中引。神通先非五門之數。但從禪起用。九門咸有故須明之。是則前二開而不合。次三合而不開。神通一門非開非合。總指五門亦開亦合。次明合十五為十者。初之六門開而不合。次有九門但合為三。慈心有三但取眾生緣一。沒餘二者。以法緣

無緣屬理故也。若開即屬二乘菩薩境者。即開法緣以屬二乘。開無緣屬菩薩。文不別對但通指兩境。以二乘境獨在法緣。菩薩則通法緣無緣。故不別對。問。無緣應在圓菩薩。何故云在菩薩境耶。答。一者別教初地亦屬無緣。二者圓教亦寄在菩薩境后明之。又別地前屬眾生緣法緣。通八地前亦復如是。三藏菩薩三祇全是眾生緣慈。今據菩薩初異二乘及諸凡夫。是故法緣無緣通指在彼二境中說。次因緣門唯存三世者。二世一念細故附理。言果報者即是二世。一念即是剎那。具如前第七第八卷引。此兩因緣雖非即理細義順理。故亦屬理。若開亦屬二乘境中。唸佛中法報屬理。此意易知故不別出。神通若取無漏通者。亦屬二乘境中所攝。若但下。結前十五門中簡理。五門中開事。神通既依事禪而有。故亦屬事。雖開合等者。若合為五治障義足。可得通為入道方便。開為十五為攝事理大小觀法。合為十門為判法習。習雖通於有漏無漏內外邪正。今為簡異后之兩境及異陰等。是故須辯。次判漏無漏者。先略斥二論。二論俱判事禪有漏。諦智空心方名無漏。今小下總判。今非全奪故云小異。今明事禪是有漏者。如二論說。不緣諦智則異二家。故云胡瓜能為病緣。有漏亦爾為無漏緣。如根本禪。本是有漏不為無漏。但修根本。故云專

【現代漢語翻譯】現代漢語譯本：『無緣』（沒有特定對象，普度眾生之緣）的範疇屬於理體層面。如果將『開』（展開）理解為屬於二乘（聲聞和緣覺）和菩薩的境界，那麼就是展開『法緣』（依據佛法教義的因緣）而歸屬於二乘，展開『無緣』而歸屬於菩薩。經文沒有分別對應，而是統指這兩個境界，因為二乘的境界只存在於『法緣』之中，而菩薩則貫通『法緣』和『無緣』，所以沒有分別對應。問：『無緣』應該屬於圓教菩薩，為什麼說屬於菩薩境界呢？答：一是別教初地（菩薩修行階位）也屬於『無緣』，二是圓教也寄託在菩薩境界之後加以闡明。而且別教十地前的菩薩屬於『眾生緣』和『法緣』，通教八地前的菩薩也是如此。藏教菩薩三大阿僧祇劫（極長的時間單位）全部是『眾生緣慈』（以慈悲心對待眾生）。現在根據菩薩最初不同於二乘以及各種凡夫之處，所以『法緣』和『無緣』統指在二乘和菩薩這兩個境界中進行說明。其次，『因緣門』只保留三世（過去、現在、未來），是因為二世和一念非常細微，依附於理體。所說的『果報』就是二世，『一念』就是剎那。具體內容如前面第七、第八卷所引用。這兩種因緣雖然不是直接屬於理體，但其細微的意義順應理體，所以也屬於理體。如果展開也屬於二乘境界，那麼唸佛中的法身和報身屬於理體，這個意思容易理解，所以不單獨列出。神通如果取無漏通（沒有煩惱的神通），也屬於二乘境界所攝。『若但下』，總結前面十五門中簡擇理體，五門中展開事相。神通既然依據事禪而有，所以也屬於事相。『雖開合等者』，如果合為五門，治理障礙的意義就足夠了，可以貫通作為入道方便。展開為十五門，是爲了攝取事理大小觀法。合為十門，是爲了判別法門修習。修習雖然貫通有漏無漏、內外邪正，現在爲了簡別後面兩種境界以及不同於五陰等，所以需要辨別。其次，判斷有漏無漏，先簡略地駁斥兩種論點。兩種論點都判事禪為有漏，只有諦智空心才稱為無漏。現在『今小下』總判。現在並非完全否定，所以說『小異』。現在說明事禪是有漏的，如兩種論點所說。不緣于諦智就不同於兩家之說，所以說胡瓜能成為病緣，有漏也是這樣成為無漏的因緣，如根本禪。根本禪本身是有漏的，不能成為無漏的因緣，只是修習根本禪，所以說『專』。

【English Translation】 English version: 『No-condition』 (unconditional affinity, universally saving sentient beings) belongs to the realm of principle. If 『opening』 (expanding) is understood as belonging to the realm of the Two Vehicles (Śrāvakas and Pratyekabuddhas) and Bodhisattvas, then it is expanding 『Dharma-condition』 (affinity based on the teachings of the Dharma) and belonging to the Two Vehicles, expanding 『no-condition』 and belonging to Bodhisattvas. The text does not correspond separately, but refers to these two realms in general, because the realm of the Two Vehicles only exists in 『Dharma-condition』, while Bodhisattvas penetrate both 『Dharma-condition』 and 『no-condition』, so there is no separate correspondence. Question: 『No-condition』 should belong to the Perfect Teaching Bodhisattva, why is it said to belong to the Bodhisattva realm? Answer: First, the initial stage (bhumi) of the Separate Teaching also belongs to 『no-condition』, and second, the Perfect Teaching is also placed after the Bodhisattva realm for further explanation. Moreover, Bodhisattvas before the ten bhumis of the Separate Teaching belong to 『sentient being-condition』 and 『Dharma-condition』, and Bodhisattvas before the eight bhumis of the Common Teaching are also like this. The Bodhisattvas of the Tripitaka Teaching spend three great asamkhya kalpas (extremely long units of time) entirely on 『compassionate affinity with sentient beings』 (treating sentient beings with compassion). Now, based on the initial difference between Bodhisattvas and the Two Vehicles and various ordinary people, 『Dharma-condition』 and 『no-condition』 are generally referred to in these two realms for explanation. Secondly, the 『causation door』 only retains the three times (past, present, and future) because the two times and one thought are very subtle and attached to the principle. The so-called 『karmic retribution』 is the two times, and 『one thought』 is an instant (ksana). The specific content is as quoted in the previous seventh and eighth volumes. Although these two kinds of causation do not directly belong to the principle, their subtle meaning conforms to the principle, so they also belong to the principle. If opening also belongs to the realm of the Two Vehicles, then the Dharmakaya and Sambhogakaya in Buddha-recitation belong to the principle. This meaning is easy to understand, so it is not listed separately. If supernatural powers are taken as un-leaked powers (supernatural powers without afflictions), they also belong to the realm of the Two Vehicles. 『If only below』, summarizes the selection of principle in the previous fifteen doors, and the expansion of phenomena in the five doors. Since supernatural powers are based on phenomenal dhyana, they also belong to phenomena. 『Although opening and closing are equal』, if combined into five doors, the meaning of governing obstacles is sufficient, and it can be used as a means of entering the path. Expanding into fifteen doors is to capture the phenomenal and principle, large and small contemplation methods. Combining into ten doors is to distinguish the practice of Dharma. Although practice penetrates leaked and un-leaked, internal and external, and deviant and correct, now in order to distinguish the latter two realms and to differentiate from the five skandhas, it is necessary to distinguish. Secondly, judging leaked and un-leaked, first briefly refuting two arguments. Both arguments judge phenomenal dhyana as leaked, and only true wisdom and empty mind are called un-leaked. Now 『Now small below』 generally judges. Now it is not a complete denial, so it is said 『small difference』. Now it is explained that phenomenal dhyana is leaked, as the two arguments say. Not being related to true wisdom is different from the two schools, so it is said that cucumbers can become the cause of disease, and leaked is also the cause of un-leaked, such as fundamental dhyana. Fundamental dhyana itself is leaked and cannot be the cause of un-leaked, but only practicing fundamental dhyana, so it is said 『exclusively』.

修即屬有漏。乃至自行化他等四。俱名有漏。具如下文。非一向有漏故云小當分別。四十八年者。引證有漏。自行等四各十二門。故四十八俱是有漏。彼第二經舊醫語新醫言。卿今若能隨我走使四十八年。然後乃當教汝醫法。此四十八古有多解。宗師云。法華已前猶是外道弟子。故云四十八年。開善云。八禪各有六行。故云四十八。章安云。四見各三假一假各四句。是故三假合四十八。若阿含中外道必先四十八年。供給走使然後與法。今文正當舊醫之法。新醫權同舊醫之法。名隨走使。若爾者。阿含經及今所引兩四十八總當其意。故今文云。自行等四合四十八。十二門者。四禪四空四無量心。然本業瓔珞上卷明第十地入如幻三昧中。亦明十二門禪。于中亦云聖人現同凡夫法故。如迦絺那下。引證事禪皆屬無漏。如禪法秘要經云。阿難問佛。此迦絺那比丘。何因緣故隨轉法輪者。五百比丘為其說法都無益耶。佛言。此比丘過去然燈佛所出家。名阿純難陀。聰明多智憍慢放逸。不修念處。身壞命終墮黑暗地獄。地獄出已五百身為龍。五百身為猴。以前持戒力故復得生天。天壽既盡來生人中。前讀誦三藏力故今得值佛。以放逸故今不覺悟。佛因為說不凈觀法。先從腳起初指一節。如是具如八背舍觀之次第。九十日中不移心念

【現代漢語翻譯】現代漢語譯本：修習即屬於有漏（saṃsrava，指煩惱）。乃至自行、化他等四種行為，都可稱為有漏，具體內容如下文所述。並非完全是有漏，所以說『小當分別』。『四十八年』，是引用有漏的例子，自行等四種行為各有十二個方面，所以總共四十八個方面都是有漏。彼《第二經》中，舊醫說，新醫說：『你現在如果能跟隨我使喚四十八年，然後才教你醫術。』這『四十八』古來有多種解釋。宗師說：『《法華經》之前，還算是外道弟子，所以說是四十八年。』開善說：『八禪各有六行（禪定中的六種心理活動），所以說是四十八。』章安說：『四見（四種錯誤的見解）各有三假（三種假設），一假各有四句，所以三假合起來是四十八。』如果在《阿含經》中，外道必定要先供給使喚四十八年，然後才傳授佛法。現在文中的意思正是舊醫的法則，新醫權且等同於舊醫的法則，名為跟隨使喚。如果這樣說，《阿含經》及現在所引用的兩個『四十八』，總括了其中的意思。所以現在文中說，自行等四種行為合起來是四十八。『十二門』指的是四禪、四空、四無量心。然而，《本業瓔珞經》上卷中說明第十地菩薩進入如幻三昧時，也說明了十二門禪。其中也說聖人示現與凡夫相同的法。如同迦絺那（Kātyāyana，佛陀弟子）以下的內容，引證事禪都屬於無漏。如《禪法秘要經》中說，阿難（Ānanda，佛陀十大弟子之一）問佛：『這位迦絺那比丘，因為什麼因緣，跟隨轉法輪的人，五百比丘為他說法都沒有益處呢？』佛說：『這位比丘過去在燃燈佛（Dīpaṃkara，過去佛之一）處出家，名叫阿純難陀（名字），聰明多智，但憍慢放逸，不修念處（smṛti-upasthāna，四念處），身壞命終后墮入黑暗地獄。從地獄出來后，五百世為龍，五百世為猴。因為以前持戒的力量，又得以生天。天壽盡后，來生人間。因為以前讀誦三藏（Tripiṭaka，佛教經典）的力量，現在得以遇到佛。因為放逸的緣故，現在不能覺悟。』佛因此為他說不凈觀法，先從腳開始，從腳趾的一節開始，像這樣詳細地按照八背舍觀（aṭṭha vimokkha，八種解脫）的次第進行觀修，九十天中不轉移心念。

【English Translation】 English version: Cultivation belongs to the contaminated (samsrava, referring to afflictions). Even self-practice, teaching others, and the other four activities are all called contaminated, as detailed below. It is not entirely contaminated, hence the saying 'small should be distinguished'. 'Forty-eight years' is cited as an example of contamination, with each of the four activities of self-practice, etc., having twelve aspects, totaling forty-eight aspects that are all contaminated. In the 'Second Sutra', the old doctor says, and the new doctor says: 'If you can follow and serve me for forty-eight years, then I will teach you medicine.' There have been various interpretations of this 'forty-eight' since ancient times. The Master says: 'Before the Lotus Sutra, one is still considered a disciple of external paths, hence the saying forty-eight years.' Kaishan says: 'Each of the eight dhyanas (eight stages of meditative absorption) has six practices (six mental activities in meditation), hence the saying forty-eight.' Zhang'an says: 'Each of the four views (four wrong views) has three assumptions, and each assumption has four sentences, so the three assumptions together make forty-eight.' In the Agamas, externalists must first serve for forty-eight years before receiving the Dharma. The meaning in the current text is precisely the method of the old doctor, with the new doctor temporarily equating to the method of the old doctor, called following and serving. If so, the two 'forty-eight's cited in the Agamas and here encompass the meaning. Therefore, the current text says that the four activities of self-practice, etc., together make forty-eight. 'Twelve doors' refers to the four dhyanas, four formless realms, and four immeasurable minds. However, the upper volume of the 'Original Vows Garland Sutra' explains that when a bodhisattva of the tenth ground enters the illusion-like samadhi, it also explains the twelve doors of dhyana. It also says that sages manifest the same Dharma as ordinary beings. Like the content below Katyayana (Kātyāyana, one of the Buddha's disciples), it cites that practice dhyana all belongs to the uncontaminated. As the 'Secret Essentials of Dhyana Practice Sutra' says, Ananda (Ānanda, one of the Buddha's ten great disciples) asked the Buddha: 'For what reason does this Bhikshu Katyayana, following those who turn the Dharma wheel, have no benefit even when five hundred bhikshus preach to him?' The Buddha said: 'This bhikshu in the past, when the Buddha Dīpaṃkara (Dīpaṃkara, one of the past Buddhas) was present, left home and was named A-chun-nan-da (name), intelligent and wise, but arrogant and unrestrained, not cultivating the mindfulness establishments (smṛti-upasthāna, four foundations of mindfulness), after the destruction of his body and the end of his life, he fell into the dark hell. After coming out of hell, he was a dragon for five hundred lives and a monkey for five hundred lives. Because of the power of upholding precepts in the past, he was able to be born in the heavens again. After the end of his heavenly life, he was born among humans. Because of the power of reciting the Tripitaka (Tripiṭaka, Buddhist scriptures) in the past, he is now able to encounter the Buddha. Because of his unrestraint, he is now unable to awaken.' The Buddha therefore spoke to him about the contemplation of impurity, starting from the feet, starting from one section of the toes, and like this, in detail, following the order of the eight liberations (aṭṭha vimokkha, eight kinds of liberation) for cultivation, without shifting his mind for ninety days.

。至僧自恣時得第四果三明六通。既因此觀成阿羅漢。不應稱為有漏禪也。故知二論未為全當。次引大經等者。第十一聖行品中。明戒定慧。並是事戒及以事禪。既是菩薩聖人之行。經文仍云非是聲聞緣覺所知。二論云何判屬世間有漏。又戒聖行末云。諸佛菩薩聖人所行。名為聖行。戒行尚爾況復定耶。佛說等者。慧聖行末云。如是開示演說。二乘及諸菩薩聞己奉行。故云佛說此法二乘行之。尚名聖行。況復此法。元是諸佛菩薩之法。復云非是二乘所知者。二乘但行少分自謂真極。是故斥云二乘不知。此指生滅慧聖行也。生滅之慧屬佛菩薩。二乘行之亦名聖行。故諸事禪亦屬菩薩。云何判言是有漏耶。引大品者。既是出世法施。復是涅槃初門。驗此事禪非唯有漏明矣。所引大品九想等者。九想能開諸不凈開。故大小不凈大小背舍乃至勝處一切處等。皆用九想而為初門。不凈成故身念處成。身念成故餘三念成。四念成故三十七品一切俱成。是故不應唯是有漏。譬二石者譬諸事禪能發無漏。如南石性冷。北石性熱。此二石膏雖同名石。而冷熱不同。故事禪雖同而有漏無漏異。若無漏緣下次通他難。難云。若九想等為無漏緣。故稱九想為無漏者。依根本禪六地斷見七地斷思。此地亦為無漏作緣。應當根本亦名無漏。何但獨在

九想等耶。言六地等者。此準婆沙六十一云。云何得天道為得決定。為得漏盡。答。若決定者但應六地。謂未到中間及四根本。俱舍文同。成論無未到。故取欲定中間四根本為六地。若漏盡者應云九地。於前六地更加三空。亦以此得決定亦以此得無漏。得初果時名為決定。得至無學名為漏盡。故俱舍云。道展轉九地。言七地者有餘師說。不取未到及以中間。若大論中。以隨人故並有欲定未到中間。婆沙妙音亦同此說。言中間者。或言唯在初禪。或言唯在初禪之上二禪之下。有言。八定節節皆有。且從初意故但為一。雖諸說不同皆從根本而得無漏。云何獨判為有漏耶。次從六地下答。前言事禪單能作緣。若六七地必依諦智。義既不例何須此疑。故單根本非無漏緣。所以下次明去取。所以不取十想等者。十想斷惑故不屬事。何者。如法界次第及禪門中。依大論意並云此十想者前三斷見中四斷思后三無學。彼禪門中明修次第。是故具列事理諸禪。此明發習故唯在事。次慈心下判從所依。慈心等者。始慈心禪終至神通。並約他階級者。根本禪中非無慈等判屬根本。余禪亦爾故隨他判也。次來意不同等者。先問。何故有此十門禪來。而此禪境與次第禪門中明諸事禪。及與五門對治事禪何別。答者。先與次第禪門對辯。各有利鈍故

【現代漢語翻譯】現代漢語譯本九想等嗎？如果說是六地等，這依據《婆沙論》第六十一卷所說：『如何獲得天道才能得到決定性的結果？是得到漏盡嗎？』回答是：如果是決定性的結果，那麼應該在六地中獲得，即未至定、中間定以及四根本定。《俱舍論》的說法相同。《成實論》沒有未至定，所以取欲界定、中間定和四根本定為六地。如果是漏盡，那麼應該說是九地。在前六地的基礎上，加上三空定。也可以通過這九地得到決定性的結果，也可以通過這九地得到無漏的智慧。得到初果時，稱為得到決定性的結果；達到無學果位時，稱為漏盡。所以《俱舍論》說：『道次第展開為九地。』如果說是七地，有些其他論師認為不包括未至定和中間定。如果按照《大毗婆沙論》的說法，因為隨順不同根性的人，所以包括欲界定、未至定和中間定。《婆沙妙音》的說法也相同。關於中間定，有人說只在初禪中；有人說在初禪之上、二禪之下；有人說八定中的每一禪都有中間定。這裡暫且按照第一種說法，所以只說一個。雖然說法不同，但都是從根本定中獲得無漏的智慧。為什麼單獨判斷根本定是有漏的呢？接下來從六地開始回答。前面說事禪只能單獨作為助緣，如果是在六地或七地，必須依靠諦智。意義既然不同，為什麼還要懷疑呢？所以單獨的根本定不是無漏的助緣。因此接下來說明取捨。之所以不取十想等，是因為十想能斷除迷惑，所以不屬於事禪。為什麼呢？如《法界次第》和《禪門》中所說，依據《大毗婆沙論》的觀點，都說這十想中，前三種斷除見惑，中間四種斷除思惑，后三種是無學位的境界。那些《禪門》中說明修習的次第，所以詳細列舉了事禪和理禪。這裡說明的是發起修習，所以只在事禪中。接下來從慈心開始判斷所依據的禪定。慈心等，從慈心禪開始，最終達到神通，都是根據其他禪定的階級來判斷的。根本禪中並非沒有慈心等，但判斷它們屬於根本禪。其餘的禪定也是這樣，所以隨順其他禪定來判斷。接下來是來意不同等。先提問：為什麼會有這十門禪的出現？而這種禪境與《次第禪門》中說明的各種事禪，以及與五門對治的事禪有什麼區別？回答是：先與《次第禪門》進行對比辨析，因為各有其利鈍之處。

【English Translation】 English version Are the nine contemplations and so on included? Regarding the 'six grounds' and so on, this is based on the 61st fascicle of the Vibhasa, which states: 'How does one attain the path to heaven and gain certainty? Is it the attainment of the exhaustion of outflows (漏盡, loujin)?' The answer is: 'If it is certainty, then it should be attained in the six grounds, namely the Unreached Concentration (未到定, Weidaoding), the Intermediate Concentration (中間定, Zhongjianding), and the four Fundamental Concentrations (四根本定, Sigenbending).' The Kosa (俱舍, Jusha, i.e., Abhidharmakosa) text agrees. The Chengshi (成實, Chengshi, i.e., Satyasiddhi) does not include the Unreached Concentration, so it takes the Desire Realm Concentration (欲界定, Yujieding), the Intermediate Concentration, and the four Fundamental Concentrations as the six grounds. If it is the exhaustion of outflows, then it should be said to be nine grounds. On top of the previous six grounds, add the three formless concentrations (三空定, Sankongding). One can also attain certainty through these nine grounds, and one can also attain outflow-free wisdom through them. When one attains the first fruit (初果, Chuguo), it is called attaining certainty; when one reaches the state of no-more-learning (無學, Wuxue), it is called the exhaustion of outflows. Therefore, the Kosa says: 'The path unfolds in nine grounds.' If it is said to be seven grounds, some other teachers say that it does not include the Unreached Concentration and the Intermediate Concentration. According to the Mahavibhasa (大毗婆沙, Da Pipo Sha, i.e., the Great Commentary), because it accommodates people of different capacities, it includes the Desire Realm Concentration, the Unreached Concentration, and the Intermediate Concentration. The Vibhasa's 'Wonderful Sound' (婆沙妙音, Pipo Sha Miaoyin) also says the same. Regarding the Intermediate Concentration, some say it is only in the first Dhyana (初禪, Chuchan); some say it is above the first Dhyana and below the second Dhyana (二禪, Erchan); some say that every Dhyana in the eight concentrations has the Intermediate Concentration. Here, we temporarily follow the first view, so we only say one. Although the views differ, they all attain outflow-free wisdom from the Fundamental Concentration. Why is the Fundamental Concentration judged to be with outflows alone? Next, we answer from the six grounds. Earlier, it was said that the 'practice-based Dhyana' (事禪, Shichan) can only function as a condition alone. If it is in the six or seven grounds, it must rely on the wisdom of the Truths (諦智, Dizhi). Since the meanings are different, why should there be doubt? Therefore, the Fundamental Concentration alone is not a condition for outflow-free wisdom. Therefore, next, we explain what to take and what to discard. The reason for not taking the ten contemplations (十想, Shixiang) and so on is that the ten contemplations can cut off delusions, so they do not belong to the 'practice-based Dhyana'. Why? As stated in the 'Stages of the Dharma Realm' (法界次第, Fajie Cidi) and the 'Dhyana Gate' (禪門, Chanmen), according to the view of the Mahavibhasa, it is said that among these ten contemplations, the first three cut off the 'views-delusions' (見惑, Jianhuo), the middle four cut off the 'thought-delusions' (思惑, Sihuo), and the last three are the realm of the no-more-learning. Those 'Dhyana Gates' explain the order of practice, so they list in detail the 'practice-based Dhyana' and the 'principle-based Dhyana' (理禪, Lichan). Here, we are explaining the initiation of practice, so it is only in the 'practice-based Dhyana'. Next, starting from loving-kindness (慈心, Cixin), we judge based on the Dhyana it relies on. Loving-kindness and so on, starting from the loving-kindness Dhyana and ultimately reaching the supernormal powers (神通, Shentong), are all judged according to the stages of other Dhyanas. In the Fundamental Concentration, it is not that there is no loving-kindness and so on, but they are judged to belong to the Fundamental Concentration. The remaining Dhyanas are also like this, so they are judged according to other Dhyanas. Next is the 'different intention' and so on. First, ask: Why do these ten gates of Dhyana appear? And what is the difference between this Dhyana realm and the various 'practice-based Dhyanas' explained in the 'Orderly Dhyana Gate' and the 'practice-based Dhyanas' that counteract the five hindrances (五門對治, Wumen Duizhi)? The answer is: First, compare and analyze with the 'Orderly Dhyana Gate', because each has its advantages and disadvantages.

次第不同。彼禪門中列章次第。至第六章明方便中雲。方便有二所謂內外。外謂二十五法。內有五門不同。一者止。二者驗善惡根性。三安心。四治病。五魔事。止門又三。一系緣。二制心。三體真。體真止后。明發五輪。五輪禪後方始驗于善惡根性。故云禪門先發后驗善惡。又禪門發已。一一復將善惡門驗。善惡是業。並病患魔事等。並在五輪禪后。今文先阻煩惱境業境魔境。後方發禪。是故當知利鈍不同。此且據文前後發相。則成利鈍兩處意別。若也今文先觀陰入。即發諸禪還成禪利。若彼修禪先發煩惱業魔等相。然後發禪還成禪鈍。據不觀陰終成智鈍。是故得與今文對辯。次對治中下。與五門對辯可見。次明深淺者。即是十門生起次第。初明根本。何故特勝次根本來。乃至神通次唸佛來。前淺后深故云深淺。亦名十門各有來意。初言凡聖共者。以通共故得根本名。如樹枝葉通共一根皆由而生。故云根本。外道佛法一切皆修。故云世出世之根本也。特勝禪中有念處觀得凈禪名。根本但味唯闇證故。故次味后而明凈禪。特勝雖凈見相猶總。通明細故故名為別。故次總后以明於別。此三同是根本者。根本特勝通明。此三通約根本而有。九想已去不假根本。治惑又強故次三后。問。特勝通明佛未出時凡夫亦修。何殊根本

【現代漢語翻譯】現代漢語譯本次第不同。彼《禪門》中排列章節的順序，到第六章闡明方便法門時說：『方便有兩種，即外方便和內方便。外方便指二十五種修行方法，內方便有五種不同的門徑：一是止（Samatha，奢摩他），二是檢驗善惡根性，三是安心，四是治療疾病，五是應對魔事。』止門又分為三種：一是系緣止（Citta-ekaggata，專注一境），二是制心止（心念控制），三是體真止（如實知自心）。在體真止之後，闡明發起五輪（五種禪定）。在五輪禪之後，才開始檢驗善惡根性。所以說《禪門》是先發起禪定，后檢驗善惡。而且《禪門》在發起禪定之後，會一一用善惡之門來檢驗。善惡是業（Karma，羯磨），連同病患、魔事等，都在五輪禪之後。而今文是先阻止煩惱境、業境、魔境，然後才發起禪定。因此應當知道，根器的利鈍是不同的。這只是根據經文的前後順序來闡述發起禪定的方式，就形成了利鈍兩種不同的意趣。如果今文先觀察陰入（五陰、十二入），就能發起各種禪定，反而成為禪定上的利根。如果他們修禪，先發起煩惱、業、魔等現象，然後才發起禪定，反而成為禪定上的鈍根。如果不觀察陰入，最終會成為智慧上的鈍根。所以可以與今文進行對比辯論。其次，『對治中下』，與五門對比辯論就可以明白了。其次，闡明深淺，就是十門生起的次第。首先闡明根本禪（根本定），為什麼特別殊勝？其次是根本禪的來歷，乃至神通禪（神通定），其次是念佛禪（唸佛三昧）的來歷。前面淺顯，後面深奧，所以說是深淺。也說明十門各有其來歷和意義。最初說『凡聖共』，因為是共通的，所以得到根本禪的名稱。就像樹的枝葉都共同依賴一個根而生長。所以說是根本。外道和佛法都修習，所以說是世間和出世間的根本。『特勝禪』（殊勝禪）中有念處觀（四念處觀），得到清凈禪的名稱。根本禪只是體驗味道，只是暗中證悟，所以排在味道之後，闡明清凈禪。特勝禪雖然清凈，但見到的現象還是總體的。通明禪（通明定）因為細緻，所以稱為別相。所以排在總相之後，闡明別相。這三種禪都是根本禪，根本禪、特勝禪、通明禪，這三種禪都是從根本禪而來。九想觀（九想禪）以後就不需要依賴根本禪了。因為對治惑業的力量更強，所以排在三種禪之後。問：特勝禪、通明禪，在佛未出世時，凡夫也在修習，與根本禪有什麼不同？

【English Translation】 English version The order is different. In the 『Chan Men』 (禪門, Chan Gate) the order of the chapters is arranged differently. In the sixth chapter, when explaining the expedient methods, it says: 『There are two kinds of expedient methods, namely external and internal. External expedient methods refer to the twenty-five practices, and internal expedient methods have five different paths: first, Samatha (止, calming the mind); second, examining the nature of good and evil roots; third, pacifying the mind; fourth, treating illnesses; and fifth, dealing with demonic events.』 The Samatha gate is further divided into three types: first, Citta-ekaggata (系緣, focusing on a single object); second, controlling the mind; and third, realizing the true nature of mind. After realizing the true nature of mind, it explains the arising of the five wheels (五輪, five kinds of samadhi). Only after the five wheels of samadhi is the nature of good and evil roots examined. Therefore, it is said that the 『Chan Men』 first initiates samadhi and then examines good and evil. Moreover, after initiating samadhi, the 『Chan Men』 will examine it one by one using the gates of good and evil. Good and evil are Karma (業, actions), along with illnesses, demonic events, etc., all of which come after the five wheels of samadhi. But the current text first prevents the realms of afflictions, the realms of karma, and the realms of demons, and then initiates samadhi. Therefore, it should be known that the sharpness or dullness of the faculties is different. This is only based on the order of the scriptures to explain the way of initiating samadhi, which forms two different interests of sharpness and dullness. If the current text first observes the skandhas and entrances (陰入, five skandhas and twelve entrances), it can initiate various samadhis and instead become sharp in samadhi. If they cultivate samadhi, first initiating phenomena such as afflictions, karma, and demons, and then initiating samadhi, it instead becomes dull in samadhi. If one does not observe the skandhas and entrances, one will ultimately become dull in wisdom. Therefore, it can be compared and debated with the current text. Secondly, 『in the lower part of the counteractions,』 it can be understood by comparing and debating with the five gates. Secondly, explaining the depth, which is the order of the arising of the ten gates. First, explain the fundamental samadhi (根本禪, fundamental dhyana). Why is it particularly superior? Secondly, the origin of the fundamental samadhi, and even the supernatural power samadhi (神通禪, supernormal dhyana), and then the origin of the mindfulness of Buddha samadhi (唸佛禪, mindfulness of Buddha samadhi). The former is shallow, and the latter is profound, so it is said to be deep and shallow. It also explains that each of the ten gates has its origin and meaning. The first saying 『common to both ordinary and noble』 is because it is common, so it gets the name of fundamental samadhi. Just like the branches and leaves of a tree all depend on one root to grow. Therefore, it is said to be the root. Both externalists and Buddhism practice it, so it is said to be the root of both worldly and transcendental. 『Vishesha Dhyana』 (特勝禪, Special Superiority Dhyana) has the contemplation of the four foundations of mindfulness (四念處觀, four foundations of mindfulness), and obtains the name of pure dhyana. Fundamental dhyana only experiences the taste, only secretly realizes it, so it is placed after the taste to explain pure dhyana. Although Vishesha Dhyana is pure, the phenomena seen are still general. Because Tongming Dhyana (通明禪, Thoroughly Illuminating Dhyana) is detailed, it is called a separate aspect. Therefore, it is placed after the general aspect to explain the separate aspect. These three dhyanas are all fundamental dhyana, fundamental dhyana, Vishesha Dhyana, and Tongming Dhyana, these three dhyanas all come from fundamental dhyana. After the nine contemplations of death (九想觀, nine contemplations of death), there is no need to rely on fundamental dhyana. Because the power to counteract afflictions and karma is stronger, it is placed after the three dhyanas. Question: Vishesha Dhyana and Tongming Dhyana, when the Buddha had not yet appeared in the world, ordinary people were also practicing, what is the difference from fundamental dhyana?

。答。佛雖未出。以宿習力能知諸陰苦無常等。是故特勝不同根本。然佛未出無念處名。以念處名在道品故。道品即是四諦法輪。故知其名佛出方有。如佛未出雖得神通。故亦無有通明之號。從此已下通名不凈。故此九想名為初門。九想之中治于外境。未治自心謂從外治內。今之背舍專從內治。故云治心。雖破內外者。九想已治于外背舍復治于內。況復背舍漸至海際。無非白骨。對治自他故云內外。雖總別者九想但總。大不凈別。十二因緣名世正見者。能觀三世破斷常故。既破斷常亦除人我。前對治中從別說故。故云二世破我。今從通說。三世皆破斷常人我及以性等。凡為下因聖為上果。次明互發不同中。初文中雲八種者。前陰境中九雙七隻。七隻但是義攝十境。三障四魔不出十故。故今不論三障四魔。於九雙中又除作意。前以九境對於陰境。陰境作意修習。煩惱下九咸是任運發得。今唯發得是故不論。故十雙中但唯八種。故知九境唯不作意。無可對故。故全不列。

○大章第二禪發因緣者。內種為因外加為緣。初明內種。法譬各二。初文先發。次譬。初引大經。一切眾生皆有初地味禪等者。一切眾生皆曾兩緣得根本定。從近情下釋上劫盡不修而得。火災起時一切有情任運皆得第二禪定。水風次第準火可知。此

【現代漢語翻譯】現代漢語譯本答：即使佛陀尚未出世，憑藉宿世的習氣力量，也能知曉諸陰（skandha，蘊）的苦、無常等特性。因此，這種能力特別殊勝，與根本不同。然而，佛陀未出世時，沒有『念處』（smṛtyupasthāna，四念住）這個名稱，因爲念處的名稱存在於道品（bodhipākṣika-dharmas，菩提分法）之中。道品即是四諦法輪（catur-arya-satya-dharma-cakra，四聖諦法輪）。所以可知，這個名稱是佛陀出世后才有的。如同佛陀未出世時，雖然能獲得神通（abhijñā，神通），但也沒有『通明』（vidyā，明）的稱號。從這裡以下，都通稱為不凈（aśubha，不凈）。因此，這九想（nava-saṃjñā，九想觀）被稱為初門。九想之中，是用來對治外境，尚未對治自心，意思是『從外治內』。而現在的背舍（vimokṣa，八背舍）專門『從內治』。所以說『治心』。『雖破內外者』，九想已經對治外境，背舍又對治內心。更何況背舍逐漸觀想至海邊，無非都是白骨。對治自己和他人，所以說是『內外』。『雖總別者』，九想只是總觀，大不凈觀（mahāśubha，大不凈觀）是別觀。十二因緣（dvādaśāṅga-pratītyasamutpāda，十二因緣）被稱為『世間正見』，是因為能觀察三世（過去、現在、未來），破除斷見（uccheda-dṛṣṭi，斷見）和常見（śāśvata-dṛṣṭi，常見）。既然破除了斷見和常見，也就除去了人我（ātman，我）。前面在對治中，是從別說的角度，所以說『二世破我』。現在是從通說的角度，三世都破除斷常、人我以及自性（svabhāva，自性）等。凡夫是下劣的因，聖人是殊勝的果。接下來闡明互發不同之處，初文中所說的『八種』，是指前陰境（skandha-gocara，蘊境）中的九雙七隻。七隻只是從意義上攝取了十境。三障（trīṇi āvaraṇāni，三障）和四魔（catvāri mārāḥ，四魔）沒有超出這十境，所以現在不討論三障和四魔。在九雙中，又除去了作意（manasikāra，作意）。前面是用九境來對應陰境，陰境的作意修習，煩惱（kleśa，煩惱）下九種都是任運而生。現在只是討論任運而生的，所以不討論作意。因此，在十雙中，只有八種。由此可知，九境中只有作意，因為沒有可以對應的事物，所以完全沒有列出。第二大章闡述禪定生起的原因，內在的種子是因，外在的加行是緣。首先闡明內在的種子，分為法說和譬喻兩種。初文先闡述，然後是譬喻。首先引用《大經》，『一切眾生皆有初地味禪等』，意思是說一切眾生都曾經通過兩種因緣獲得根本定（mūla-dhyāna，根本禪）。從『近情下』開始解釋『上劫盡不修而得』。火災發生時，一切有情任運都能獲得第二禪定。水災和風災的情況可以參照火災來理解。

【English Translation】 The second major chapter elaborates on the causes and conditions for the arising of dhyana (meditative absorption). The internal seed is the cause, and the external practice is the condition. First, clarifying the internal seed, divided into two types: dharma explanation and analogy. The initial text first elaborates, then the analogy. First, quoting the Mahayana Sutra, 'All sentient beings have the initial taste of dhyana, etc.', meaning that all sentient beings have once obtained fundamental dhyana through two conditions. Starting from 'near affection', explain 'obtained without cultivation at the end of the upper kalpa'. When a fire disaster occurs, all sentient beings can spontaneously obtain the second dhyana. The situations of water and wind disasters can be understood by referring to the fire disaster.

劫初成始經九減。去前劫盡經時未遙。名為近情。從久遠下釋曾修得。縱非劫盡無始亦曾修得初禪。是故名為離欲五蓋。故知眾生莫不皆有根本種子。故因通修發得不定。次譬習近遠。次明習因不同。初法次譬后合。初法中。云當知昔有等者。次不次。是八雙之初。乃至事修事發者。即是修不修。修即作意。不修即是不作意也。修不修門雖非最後略卻餘七。又取作意故云乃至。欲辯過去曾修事理諸禪今發不定。是故復取修不修門。如初修陰入即是非事非理修。發得諸禪名為事發。彼禪門中具列四修。謂有漏無漏。亦漏亦無漏。非漏非無漏。漏即是事。無漏即是真理。第三即是兩兼。第四即是中理。中理即是非事非理。事理修發。相對合為一十六句。今止觀文。則無事修理發事發等十二句。但有非事非理修事發等四句。故更泛論事修等句。今文四句者。事發正在此中。理髮在二乘境中。亦事亦理髮半在此中。非事非理髮在菩薩境及陰境中。次譬中雲梅四等者。此四樹性雖同稟天雨熟時不等。如發不同。次宿習去閤中。總言八種者。互發八雙也。昔曾修習名內因緣。今發不同有八差別。又雖有下次明外加。先明所加。次明能加。初所加中。有法有譬。初法文者。雖有宿種現修因緣。必假諸佛冥加外護。次譬文者。心性地中

【現代漢語翻譯】現代漢語譯本劫初成始經九減：在最初的劫形成之初，經過九次遞減（劫的時間長度）。去前劫盡經時未遙：距離前一個劫結束的時間並不遙遠，這被稱為『近情』。從久遠下釋曾修得：從久遠以來解釋曾經修習而得到的（禪定）。縱非劫盡無始亦曾修得初禪：即使不是在劫結束時，也在無始以來曾經修習得到初禪。是故名為離欲五蓋：因此（初禪）被稱為遠離慾望的五蓋（貪慾、嗔恚、睡眠、掉悔、疑）。故知眾生莫不皆有根本種子：所以要知道眾生沒有誰不是具有根本種子的。故因通修發得不定：所以由於普遍的修習，（禪定）的生髮是不確定的。次譬習近遠：接下來比喻修習的遠近。次明習因不同：接下來闡明修習的因不同。初法次譬后合：先是法說，然後是比喻，最後是總結。初法中。云當知昔有等者：最初的法說中，說『應當知道過去有』等等。次不次。是八雙之初：『次第』和『不次第』，是八雙（四雙八輩）的最初。乃至事修事發者。即是修不修：乃至『事修事發』，就是『修』和『不修』。修即作意。不修即是不作意也：『修』就是作意（專注），『不修』就是不作意。修不修門雖非最後略卻餘七：『修』和『不修』雖然不是最後，但省略了其餘七種。又取作意故云乃至：又因為取作意，所以說『乃至』。欲辯過去曾修事理諸禪今發不定：想要辨明過去曾經修習事和理的各種禪定，現在生髮是不確定的。是故復取修不修門：所以再次取『修』和『不修』。如初修陰入即是非事非理修：例如最初修習陰入（五陰、十二入、十八界），就是『非事非理修』。發得諸禪名為事發：生髮得到的各種禪定，稱為『事發』。彼禪門中具列四修。謂有漏無漏。亦漏亦無漏。非漏非無漏：那些禪定之門中，詳細列出了四種修習，即有漏、無漏、亦漏亦無漏、非漏非無漏。漏即是事。無漏即是真理：『漏』就是事（現象），『無漏』就是真理。第三即是兩兼。第四即是中理：第三種就是兩者兼具，第四種就是中道的真理。中理即是非事非理：中道的真理就是『非事非理』。事理修發。相對合為一十六句：事和理的修習和生髮，相對組合成為十六句。今止觀文。則無事修理發事發等十二句。但有非事非理修事發等四句：現在的《止觀》文中，則沒有『事修理發』、『事發』等十二句，只有『非事非理修事發』等四句。故更泛論事修等句：所以更廣泛地討論『事修』等句。今文四句者。事發正在此中。理髮在二乘境中。亦事亦理髮半在此中。非事非理髮在菩薩境及陰境中：現在的文中的四句，『事發』正是在此中，『理髮』在二乘的境界中，『亦事亦理髮』一半在此中，『非事非理髮』在菩薩的境界以及陰境中。次譬中雲梅四等者：接下來比喻中說梅樹等四種，此四樹性雖同稟天雨熟時不等。如發不同：這四種樹的性質雖然相同，都稟受天雨，但成熟的時間不同，就像（禪定）的生髮不同。次宿習去閤中。總言八種者。互發八雙也：接下來在宿習的總結中，總說八種，是互相生髮的八雙。昔曾修習名內因緣。今發不同有八差別：過去曾經修習稱為內因緣，現在生髮不同有八種差別。又雖有下次明外加。先明所加。次明能加：又即使有，接下來闡明外在的加持，先闡明所加持的，再闡明能加持的。初所加中。有法有譬。初法文者。雖有宿種現修因緣。必假諸佛冥加外護：最初所加持的，有法說和比喻。最初的法說，即使有宿世的種子和現在的修習因緣，也必須憑藉諸佛的暗中加持和外在的護佑。次譬文者。心性地中：接下來的比喻是，在心性的土地中。

【English Translation】 English version The beginning of the kalpa was formed with nine subtractions: At the very beginning of the formation of a kalpa (an immense period of time), it went through nine successive reductions (in the length of the kalpa). The time since the end of the previous kalpa is not far: The time since the end of the previous kalpa is not distant; this is called 'near sentiment'. Explaining the attainment through past cultivation from a distant past: Explaining the (meditative states) attained through cultivation from a distant past. Even if not at the end of a kalpa, one has attained the first Dhyana from beginningless time: Even if it is not at the end of a kalpa, one has attained the first Dhyana (a state of meditative absorption) from beginningless time. Therefore, it is called being apart from the five coverings of desire: Therefore, (the first Dhyana) is called being apart from the five coverings of desire (greed, hatred, drowsiness, restlessness, and doubt). Therefore, know that all sentient beings have fundamental seeds: Therefore, know that there is no sentient being who does not possess fundamental seeds. Therefore, due to universal cultivation, the arising is uncertain: Therefore, due to universal cultivation, the arising (of meditative states) is uncertain. Next, an analogy for the nearness and distance of practice: Next, an analogy is given for the nearness and distance of practice. Next, clarifying the difference in the causes of practice: Next, it is clarified that the causes of practice are different. First the Dharma, then the analogy, then the synthesis: First the Dharma explanation, then the analogy, then the synthesis. In the initial Dharma explanation, it says 'You should know that in the past there were,' etc.: In the initial Dharma explanation, it says 'You should know that in the past there were,' etc. 'Sequential' and 'non-sequential' are the beginning of the eight pairs: 'Sequential' and 'non-sequential' are the beginning of the eight pairs (the four pairs and eight types of individuals). Even 'practice of phenomena and arising of phenomena' is 'practice and non-practice': Even 'practice of phenomena and arising of phenomena' is 'practice' and 'non-practice'. 'Practice' is attention; 'non-practice' is non-attention: 'Practice' is attention (focused intention); 'non-practice' is non-attention. Although the gate of 'practice and non-practice' is not the last, the other seven are omitted: Although the gate of 'practice and non-practice' is not the last, the other seven are omitted. Moreover, because attention is taken, it is said 'even': Moreover, because attention is taken, it is said 'even'. Wanting to distinguish the uncertain arising now of the various Dhyanas of phenomena and principle practiced in the past: Wanting to distinguish the uncertain arising now of the various Dhyanas of phenomena and principle practiced in the past. Therefore, the gate of 'practice and non-practice' is taken again: Therefore, the gate of 'practice and non-practice' is taken again. For example, initially practicing the skandhas and entrances is 'non-phenomenal and non-principled practice': For example, initially practicing the skandhas (aggregates), entrances (sense bases), is 'non-phenomenal and non-principled practice'. The arising of the various Dhyanas is called 'arising of phenomena': The arising of the various Dhyanas is called 'arising of phenomena'. In those Dhyana gates, the four practices are listed in detail: with outflows, without outflows, both with and without outflows, neither with nor without outflows: In those Dhyana gates, the four practices are listed in detail: with outflows (conditioned), without outflows (unconditioned), both with and without outflows, neither with nor without outflows. 'With outflows' is phenomena; 'without outflows' is truth: 'With outflows' is phenomena; 'without outflows' is truth. The third is both; the fourth is the middle principle: The third is both; the fourth is the middle principle. The middle principle is 'neither phenomena nor principle': The middle principle is 'neither phenomena nor principle'. Practice and arising of phenomena and principle, relatively combined into sixteen sentences: Practice and arising of phenomena and principle, relatively combined into sixteen sentences. In the current text of 'Śamatha-Vipassanā', there are no twelve sentences such as 'practice of phenomena and principle, arising of phenomena', but only four sentences such as 'non-phenomenal and non-principled practice, arising of phenomena': In the current text of 'Śamatha-Vipassanā' (Calming and Insight Meditation), there are no twelve sentences such as 'practice of phenomena and principle, arising of phenomena', but only four sentences such as 'non-phenomenal and non-principled practice, arising of phenomena'. Therefore, the sentences of 'practice of phenomena', etc., are discussed more broadly: Therefore, the sentences of 'practice of phenomena', etc., are discussed more broadly. The four sentences in the current text: 'arising of phenomena' is precisely in this; 'arising of principle' is in the realm of the Two Vehicles; 'arising of both phenomena and principle' is half in this; 'arising of neither phenomena nor principle' is in the realm of Bodhisattvas and the realm of skandhas: The four sentences in the current text: 'arising of phenomena' is precisely in this; 'arising of principle' is in the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna); 'arising of both phenomena and principle' is half in this; 'arising of neither phenomena nor principle' is in the realm of Bodhisattvas and the realm of skandhas. Next, in the analogy, it says 'plum, four, etc.': Next, in the analogy, it says 'plum, four, etc.' Although the nature of these four trees is the same, they receive rain from the sky, but the time of ripening is different, like the difference in arising: Although the nature of these four trees is the same, they all receive rain from the sky, but the time of ripening is different, like the difference in the arising (of meditative states). Next, in the synthesis of past practice, it is generally said that there are eight types, which are the eight pairs that arise mutually: Next, in the synthesis of past practice, it is generally said that there are eight types, which are the eight pairs that arise mutually. Past practice is called internal cause; the difference in arising now has eight distinctions: Past practice is called internal cause; the difference in arising now has eight distinctions. Moreover, although there is, next clarifying external addition, first clarifying what is added, then clarifying what can add: Moreover, although there is, next clarifying external addition, first clarifying what is added, then clarifying what can add. In the initial addition, there is Dharma and analogy. In the initial Dharma text, although there are seeds from the past and causes and conditions for present practice, one must rely on the hidden addition and external protection of the Buddhas: In the initial addition, there is Dharma and analogy. In the initial Dharma text, although there are seeds from the past and causes and conditions for present practice, one must rely on the hidden addition and external protection of the Buddhas. Next, the analogy is, in the ground of mind-nature:

雖有宿昔諸禪種子。必假止觀之雨聖加之日。方可成於諸禪枝葉果實。次能加中。有法譬合。初法中次第不次第。自在眾生。佛常普被不謀而應。次譬中雲鴻者大也。故大者曰鴻小者曰雁。次合如文。大論下引證感應。次引凈度經者。彼經下捲雲。如是人輩億佛不能度。況一佛耶。是故人為自度佛不度人。凈度菩薩云。眾生須聞十二部經等。同是一經二文似異。今家意者。言乖意順皆共成一感應意耳。只緣眾生自度為機。則感佛說十二部經。故知只是感應一意。即與大論必加意同。

○次正明發相。先明根本發中。初文略約四種三昧。以判多少。應云三三昧。獨云般舟者。常行最少常坐最多。故對辯也。亦非全無故但云少。如前引經明三昧住處。即約根本二三四禪等。當知常行亦髮根本。但不及於常坐多爾。次今且下正明發中九地不同。初欲界中辯欲定有無。二論不同今依成論。成論十善相應等者。十善是欲界善法。發得欲定與十善法相應。正判如文。次正明久。次引證。云遺教電光者。彼經云。初入法者聞佛所說。即皆得度譬如電光。正當初果也。初得無漏故云初入。次引大論阿難者。未得無學至結集處。迦葉訶言。汝未得無學。入結集眾如驢入馬群。阿難言。佛記我言。若取無漏如擲石空中。未至地頃。即

【現代漢語翻譯】現代漢語譯本：即使有往昔積累的各種禪定種子，也必須憑藉止觀（Samatha-vipassana）之雨和智慧之日來加以滋養，才能成就各種禪定的枝葉和果實。其次，在『能加』（輔助增長）中，有法、譬喻和合。最初的『法』中，有次第和不次第，自在的眾生，佛陀常常普遍施予恩澤，不須預先謀劃而自然相應。其次，譬喻中說，『鴻』（swan）是大的意思，所以大的叫做鴻，小的叫做雁（goose）。其次，『合』如原文所說。《大智度論》（Mahaprajnaparamita-sastra）下面引用來證明感應。其次，引用《凈度經》（Vimalakirti Nirdesa Sutra）的，那部經的下卷說：『像這樣的人，即使億萬佛陀也無法度化，何況一個佛陀呢？』所以說人要自度，佛陀不度人。《凈度菩薩》（Vimalakirti Bodhisattva）說，眾生需要聽聞十二部經等，雖然同是一部經，但兩段文字似乎不同。現在的理解是，言語雖然不同，但意義相符，都是爲了成就感應的意義。只因爲眾生以自度為契機，才能感得佛陀宣說十二部經。所以要知道這只是感應的同一意義，與《大智度論》中『必加』（必須輔助）的意義相同。其次，正式闡明『發相』（禪定顯現的徵兆）。首先闡明根本禪定的顯現。最初的文字簡略地用四種三昧（samadhi）來判斷多少。應該說三種三昧，單獨說『般舟』（Pratyutpanna Samadhi）是因為常行三昧最少，常坐三昧最多，所以對比辯論。也不是完全沒有，所以只說少。如前面引用的經文說明三昧的住處，是關於根本二禪、三禪、四禪等。應當知道常行三昧也能引發根本禪定，但不如常坐三昧多。其次，現在且……』下面正式闡明九地（nine grounds of existence）不同的發相。最初在欲界（Kama-dhatu）中辯論欲定（desire realm concentration）的有無。二論的觀點不同，現在依據《成實論》（Satyasiddhi-sastra）。《成實論》說與十善相應等，十善是欲界的善法，發起欲定與十善法相應。正確判斷如原文所說。其次，正式闡明時間長久。其次，引用證明，說『遺教電光』，那部經說：『初入佛法的人，聽聞佛陀所說，立即都能得度，譬如電光。』正是指初果（Sotapanna）。初次獲得無漏（anāsrava）智慧，所以說初入。其次，引用《大智度論》中阿難（Ananda）的故事，未得無學（Arhat）果位時，到達結集之處，迦葉（Kasyapa）呵斥說：『你未得無學果位，進入結集大眾，如同驢進入馬群。』阿難說：『佛陀記別我說：如果證得無漏智慧，就像投擲石頭到空中，未落地之前，立即……』

【English Translation】 English version: Even with the seeds of various dhyanas (meditative states) accumulated from the past, they must rely on the rain of Samatha-vipassana (tranquility and insight) and the sun of wisdom to nourish them, in order to bring forth the branches, leaves, and fruits of various dhyanas. Next, in 'Neng Jia' (able to add/augment), there are Dharma, metaphor, and combination. In the initial 'Dharma,' there is order and disorder, sentient beings who are at ease, the Buddha always universally bestows grace, responding naturally without prior planning. Next, in the metaphor, it is said that 'Hong' (swan) means large, so the large one is called Hong, and the small one is called Yan (goose). Next, 'combination' is as stated in the original text. The Mahaprajnaparamita-sastra (Great Wisdom Sutra) below is cited to prove the response. Next, quoting the Vimalakirti Nirdesa Sutra (Netidu Sutra), the lower volume of that sutra says: 'People like this, even billions of Buddhas cannot save, let alone one Buddha?' Therefore, it is said that people must save themselves, the Buddha does not save people. Vimalakirti Bodhisattva says that sentient beings need to hear the twelve divisions of scriptures, etc. Although it is the same scripture, the two passages seem different. The current understanding is that although the words are different, the meaning is consistent, all to achieve the meaning of response. Only because sentient beings take self-salvation as the opportunity, can they feel the Buddha expounding the twelve divisions of scriptures. Therefore, know that this is just the same meaning of response, which is the same as the meaning of 'Bi Jia' (must add/augment) in the Mahaprajnaparamita-sastra. Next, formally clarify the 'Fa Xiang' (manifestation of dhyana). First, clarify the manifestation of fundamental dhyana. The initial text briefly uses the four samadhis (concentration) to judge the amount. It should be said three samadhis, saying 'Pratyutpanna Samadhi' alone is because the constant walking samadhi is the least, and the constant sitting samadhi is the most, so it is a comparative debate. It is not that there is nothing at all, so it is only said to be less. As the sutra quoted earlier explains the dwelling place of samadhi, it is about the fundamental second dhyana, third dhyana, fourth dhyana, etc. It should be known that constant walking samadhi can also initiate fundamental dhyana, but it is not as much as constant sitting samadhi. Next, 'Now and...' below formally clarifies the different manifestations of the nine grounds of existence. Initially, in the Kama-dhatu (desire realm), the existence or non-existence of desire realm concentration is debated. The views of the two treatises are different, and now it is based on the Satyasiddhi-sastra. The Satyasiddhi-sastra says that it corresponds to the ten good deeds, etc. The ten good deeds are the good dharmas of the desire realm, and initiating desire realm concentration corresponds to the ten good deeds. The correct judgment is as stated in the original text. Next, formally clarify the length of time. Next, quoting the proof, saying 'Yi Jiao Dian Guang' (legacy of the teachings, lightning flash), that sutra says: 'People who first enter the Dharma, hearing what the Buddha says, can immediately be saved, like a flash of lightning.' It refers to the first fruit (Sotapanna). The first time to obtain anāsrava (non-outflow) wisdom, so it is said to be the first entry. Next, quoting the story of Ananda in the Mahaprajnaparamita-sastra, when he had not attained the Arhat fruit, he arrived at the place of compilation, and Kasyapa scolded: 'You have not attained the Arhat fruit, entering the assembly of compilation is like a donkey entering a herd of horses.' Ananda said: 'The Buddha predicted that if I attain anāsrava wisdom, it is like throwing a stone into the air, before it hits the ground, immediately...'

得無學。便於空間之處而修習之。未得之間放心就枕。頭未至枕便得無學。當知電光非但獨發初果。亦能漏盡。是故電光亦名金剛。從金剛下釋疑。疑雲。如何欲定名金剛三昧。釋云。此是盡無生智名為金剛。此用欲定斷最後品。入無漏疾。故名金剛以為電光。非全欲定得金剛名。次明定法經時如文。從是下明未到定相冏者光也。月圓明也。蒼頡篇云。大明也。無所知下斥偽中有法譬。譬中雲如灰覆火等者。有漏如火未到如灰謬計如蹈。大經第九云。愚人作惡不知受報如乳成酪。如灰覆火上愚者輕蹈之。今借用之。愚人不知未到粗淺。妄計此定以為無生。計成墮苦若依下辯未來有無。先出二論。論家唯明欲定。即指毗曇所明未來。只是欲定意者。斥他毗曇無未來禪故也。毗曇有者。指尊者瞿沙所說。非無憑據。釋論下次引釋論準佛意說。不同二論隨物偏伸。今則下判佛意也。機緣不同不可偏計。若節節下明上界八地。初以諸禪對欲界。辯難有無。次通判四分。初標。云通有四分者。即四種相分位不同。欲取進分為今文相。禪門名達分此中雲護分。達謂體達護謂防護。以達自防故名為護。餘三名同。言退分者。有因緣退名緣觸退。無因緣退名任運退。二十五法等者是外緣觸退。吐者去也。納者取也。五緣五法為取。訶欲

【現代漢語翻譯】現代漢語譯本阿羅漢是否可以在空曠的地方修行？在沒有證得阿羅漢果位之前，就放下心來睡覺，頭還沒有碰到枕頭就證得了阿羅漢果位。應當知道，閃電般的光芒不僅僅能引發初果，也能證得漏盡通。因此，閃電般的光芒也被稱為金剛。下面從金剛來解釋疑問。疑問：為什麼欲界定被稱為金剛三昧？解釋：這是指證得無生智，被稱為金剛。這是用欲界定來斷除最後的煩惱，迅速進入無漏的境界，所以稱為金剛，如同閃電般的光芒。並非所有的欲界定都能獲得金剛的名稱。接下來闡明禪定的時間長短，如同經文所說。從『是下』開始闡明未到地定的境界。『冏』是光亮的意思，月亮是圓滿光明的。蒼頡篇中說，『冏』是大光明的意思。『無所知下』是駁斥虛假的『中有』之法，用譬喻來說明。譬喻中說『如灰覆火』等，有漏的境界就像火，未到地定就像灰，錯誤的計度就像踩踏。大般涅槃經第九卷中說：『愚人作惡，不知道會受到報應，就像牛奶變成酪一樣；就像灰覆蓋著火，愚蠢的人輕率地踩踏它。』現在借用這個譬喻。愚蠢的人不知道未到地定的粗淺，妄自認為這種禪定是無生的境界。如果執著于這種錯誤的計度，就會墮入痛苦之中。『若依下』是辨別未來世的有無。首先提出兩種論點。論家只闡明欲界定，就是指毗曇所闡明的未來世。只是欲界定，意思是駁斥他們毗曇沒有未來禪的說法。『毗曇有者』，是指尊者瞿沙所說的，並非沒有依據。『釋論下』引用釋論，按照佛陀的意旨來說，不同於兩種論點，隨著事物而片面地闡述。『今則下』是判斷佛陀的意旨。機緣不同，不能片面地計度。『若節節下』是闡明上界八地。首先用各種禪定來對應欲界，辨別有無。其次是通盤判斷四種分位。首先標出，『云通有四分者』，就是指四種相的分位不同。欲界取其進步的分位，作為現在的經文之相。禪門稱為『達分』，這裡稱為『護分』。『達』是通達的意思，『護』是防護的意思。用通達來保護自己，所以稱為『護』。其餘三種名稱相同。『言退分者』，有因緣而退步，稱為『緣觸退』；沒有因緣而退步，稱為『任運退』。『二十五法等者』，是外在的因緣觸動而退步。『吐者』是捨棄的意思，『納者』是取用的意思。五種因緣和五種法是取用的。呵斥慾望。

【English Translation】 English version Has one who is beyond learning (Arhat) the convenience to practice in an open space? Before attaining the state of no-more-learning, one relaxes and goes to sleep; before the head even touches the pillow, one attains the state of no-more-learning. It should be known that the flash of lightning can not only trigger the first fruit (Sotapanna), but also the exhaustion of outflows (Asavas). Therefore, the flash of lightning is also called Vajra (Diamond). The following explains doubts based on Vajra. Doubt: How can the desire-realm concentration be called Vajra Samadhi? Explanation: This refers to the wisdom of no-birth, which is called Vajra. This uses desire-realm concentration to cut off the last affliction, quickly entering the state of no outflows, hence it is called Vajra, like a flash of lightning. Not all desire-realm concentration can attain the name of Vajra. Next, the duration of the meditative state is explained as in the text. From 'Shi Xia' onwards, the state of Unarisen Concentration is explained. 'Jiong' means bright, the moon is round and bright. The Cangjie Pian says, 'Jiong' means great brightness. 'Wu Suo Zhi Xia' refutes the false 'intermediate existence' (Antarabhava) Dharma with a simile. The simile says 'like fire covered by ashes,' etc. The state of outflows is like fire, the Unarisen Concentration is like ashes, and the wrong calculation is like stepping on it. The ninth volume of the Mahaparinirvana Sutra says: 'Foolish people do evil and do not know they will receive retribution, just as milk turns into cheese; just as ashes cover fire, foolish people rashly step on it.' Now this simile is borrowed. Foolish people do not know the superficiality of the Unarisen Concentration and falsely believe that this concentration is the state of no-birth. If one clings to this wrong calculation, one will fall into suffering. 'Ruo Yi Xia' distinguishes the existence or non-existence of the future. First, two arguments are presented. The debaters only explain desire-realm concentration, which refers to the future explained by Abhidharma. Only desire-realm concentration, meaning they refute the claim that their Abhidharma has no future Dhyana. 'Pi Tan You Zhe' refers to what Venerable Ghosa said, which is not without basis. 'Shi Lun Xia' quotes the Shastra, speaking according to the Buddha's intention, different from the two arguments, which partially extend with things. 'Jin Ze Xia' judges the Buddha's intention. Opportunities are different, and one cannot partially calculate. 'Ruo Jie Jie Xia' explains the eight grounds of the upper realms. First, various Dhyanas are used to correspond to the desire realm, distinguishing existence or non-existence. Second, a comprehensive judgment of the four divisions. First, it is marked, 'Yun Tong You Si Fen Zhe,' which refers to the different divisions of the four aspects. The desire realm takes its progressive division as the aspect of the current text. The Dhyana gate is called 'Da Fen,' here called 'Hu Fen.' 'Da' means to understand, 'Hu' means to protect. Using understanding to protect oneself is called 'Hu.' The remaining three names are the same. 'Yan Tui Fen Zhe,' retreating due to causes and conditions is called 'Yuan Chu Tui'; retreating without causes and conditions is called 'Ren Yun Tui.' 'Er Shi Wu Fa Deng Zhe' refers to retreating due to external causes and conditions. 'Tu Zhe' means to discard, 'Na Zhe' means to take. Five causes and conditions and five Dharmas are taken. Scolding desires.

棄蓋為去。調五事中有去有取。除不調等名之為去。使調停等名之為取。于靜心下內緣觸退中。三障四魔者。通論既各攝十境故。得以三障攝於三魔。加天子魔即四魔也。若爾。亦可四魔攝於三障。次護分中。云善以內外方便者。如前所引禪門明二十五法中內外之相。住分者從於初心以至上地。或守護住或任運住。橫豎者。如第五卷辯互發中說。於四分中分分皆具四者。辯四分互通也。禪門中雲退分中退分者。從九品至初品並失也。退住者。至初品便住也。退進者。至初品已更能策進至二品。乃至九品亦能更進。退護者。退已將護使從初品以至九品。勿使更退。余之三分例說可知。次正解釋中四分之中。且明進分者。意欲通辯諸禪發故。于進分中除勤策進。且從任運進至非想者說也。初明初禪中。先辯八觸。次明十功德。次五支。次品數。初正辯觸相中。初明外發。次若言下。明觸內發。言一切眾生皆有初地味禪者。上八地中初。故云初地。既云眾生皆有。何必外來。故大經二十三云。如欲界眾生。一切皆有初地味禪。若修不修必定當得。彼二家者各據內外未為應理。故今評云。若定執自出外來墮自他性。準根本禪未應破自他性。今取衍門之意破其互執。故三藏學者尚未破性。況根本耶。又八觸下判體用。言體用相添

【現代漢語翻譯】現代漢語譯本『棄蓋』意味著去除。在調整五事（調五事：調整睡眠、飲食、身、氣息、心）時，有去除也有獲取。去除不調和等因素，稱之為『去』。使之調和適中，稱之為『取』。在靜心之下，內在因緣觸動退失時，三障（三障：煩惱障、業障、報障）四魔（四魔：煩惱魔、五陰魔、死魔、天子魔）的問題，總的來說，既然各自統攝十種境界，因此可以用三障來統攝三魔。加上天子魔，就是四魔了。如果這樣說，也可以用四魔來統攝三障。接下來在『護分』中，說『善用內外方便』，就像前面引用的《禪門》所闡明的二十五法中內外之相一樣。『住分』是指從最初的初心到最高的境界，或者守護住，或者任運住。『橫豎』，就像第五卷辯論互發中所說的那樣。在四分（四分：進分、住分、護分、退分）中，每一分都具備四種情況，這是在辯論四分互相貫通。禪門中說『退分中的退分』，是指從九品退到初品並且完全失去。『退住』是指退到初品就停止了。『退進』是指退到初品后，還能自我鞭策前進到二品，乃至九品也能繼續前進。『退護』是指退步之後，加以守護，使之從初品到九品，不要再退步。其餘的三分可以依此類推。接下來是正式解釋四分，首先闡明『進分』，意在全面辯論各種禪定的生髮。在『進分』中，去除勤奮策進，只從任運進到非想（非想非非想處定）進行說明。首先闡明初禪，先辯論八觸（八觸：冷、暖、澀、滑、輕、重、緩、急），其次闡明十功德（十功德：身安隱、心安隱、離粗重、得輕利、樂增長、根清凈、覺分易起、障蓋微薄、善法增益、命終生天），其次是五支（五支：覺、觀、喜、樂、一心），其次是品數。首先正式辯論觸相，先闡明外發，其次『若言下』，闡明觸內發。說『一切眾生皆有初地味禪』，是指上八地中的最初，所以說是『初地』。既然說眾生皆有，何必從外而來？所以《大般涅槃經》第二十三卷說，『如欲界眾生，一切皆有初地味禪，若修不修必定當得』。他們兩家的說法各自依據內外，未盡合理。所以現在評論說，如果一定執著于禪定出自外來，就落入了自他性。按照根本禪來說，不應該破自他性。現在採取衍門（大乘佛法）的意旨來破除他們的互相執著。所以三藏學者尚未破性，更何況是根本禪呢？又在八觸之下判斷體用，說體用互相補充。

【English Translation】 English version 'Abandoning the Coverings' means removal. In adjusting the five things (adjusting sleep, diet, body, breath, and mind), there is removal and there is acquisition. Removing disharmony and other factors is called 'removal'. Making them harmonious and appropriate is called 'acquisition'. Underneath the quiet mind, when internal conditions touch and regress, the problems of the three obstacles (three obstacles: afflictions, karma, retribution) and four demons (four demons: afflictions demon, skandha demon, death demon, deva's son demon), generally speaking, since each governs ten realms, therefore the three obstacles can encompass the three demons. Adding the deva's son demon, that is the four demons. If that is the case, the four demons can also encompass the three obstacles. Next, in the 'Protecting Division', it says 'skillfully using internal and external means', just like the internal and external aspects in the twenty-five dharmas explained in the previously cited 'Zen Gate'. 'Dwelling Division' refers to the initial aspiration to the highest realm, either guarding the dwelling or dwelling spontaneously. 'Horizontal and Vertical', as discussed in the mutual arising in the fifth volume. In the four divisions (four divisions: advancing, dwelling, protecting, regressing), each division possesses four situations, which is debating the mutual connection of the four divisions. The Zen Gate says 'regression within the regression division', which means regressing from the ninth grade to the first grade and completely losing it. 'Regression and Dwelling' means stopping at the first grade. 'Regression and Advancement' means after regressing to the first grade, one can still encourage oneself to advance to the second grade, and even the ninth grade can continue to advance. 'Regression and Protection' means after regressing, guarding it, so that from the first grade to the ninth grade, it does not regress further. The remaining three divisions can be inferred accordingly. Next is the formal explanation of the four divisions, first clarifying the 'Advancing Division', intending to fully debate the arising of various samadhis. In the 'Advancing Division', removing diligent effort and advancement, only explaining from spontaneous advancement to the state of neither perception nor non-perception (neither perception nor non-perception samadhi). First clarifying the first dhyana (初禪), first debating the eight touches (八觸: cold, warm, rough, smooth, light, heavy, slow, fast), then clarifying the ten merits (十功德: body at ease, mind at ease, free from coarseness, obtaining lightness and benefit, joy increasing, roots purified, factors of enlightenment easily arise, obscurations are thin, wholesome dharmas increase, reborn in heaven at the end of life), then the five factors (五支: initial application, sustained application, joy, happiness, one-pointedness), then the number of grades. First formally debating the characteristics of touch, first clarifying external arising, then 'if speaking below', clarifying internal arising of touch. Saying 'all sentient beings have the taste of the first ground dhyana', refers to the initial of the upper eight grounds, so it is said 'first ground'. Since it is said that all sentient beings have it, why must it come from outside? Therefore, the twenty-third volume of the Mahāparinirvāṇa Sūtra says, 'Like sentient beings in the desire realm, all have the taste of the first ground dhyana, whether cultivated or not, they will definitely obtain it'. The statements of those two schools each rely on internal and external, not fully reasonable. Therefore, now commenting, if one insists that samadhi comes from outside, one falls into self and other nature. According to fundamental dhyana, one should not break self and other nature. Now adopting the intention of the Vaipulya (大乘佛法) to break their mutual attachment. Therefore, scholars of the Tripiṭaka have not yet broken nature, let alone fundamental dhyana? Also, below the eight touches, judging substance and function, saying substance and function complement each other.

者。輕暖冷重是體。動癢澀滑是用。若動下次約八觸以四分判。或從頭髮等者。既知三發是三種相。宜應作意以防退相。動觸下次明十功德。前魔境中未暇委辯。今此正明故應廣釋。問。何故前文以解脫為愛憎。以相應為禍福耶。答。名異意同。言解脫者。只是離蓋以太過不及故。不能離蓋但生愛憎。相應只是與初禪相應。亦以若過若不及故。不得相應。不相應故名之為禍。若相應時亦名為福。釋善心中。云信一切賢聖具深妙法者。意亦如前簡性過說。故知根本即是賢聖之行。或是過現皆以大乘心修此根本故也。𢤱悷者不調之貌。出字書。如腦等者熟皮之藥名腦腦者頭中髓也。次或一下明觸功能。次判橫豎。次結五支。次示不得俱成。並如文。次此下明不同。初法。次譬。沸羹熱臛等者。明一一觸皆具十德。雖是一觸十德不同。沸羹與熱臛同一熱觸。而熱味不同。鯖魚與沈李同一冷觸。而冷味各異。餘六亦爾。當知一觸十味不等。若欲下略示邪正。次釋中初勸識。云如開門等者。帶欲界心如開門。邪法得入如賊進。邪法若入鬼隨邪入。名為鬼禪禪實非鬼。次示邪觸相。次示二十邪法相。結數判有無並如文。若單下判處所可見。次明邪法功能中。云大論有風等者。大論二十三釋三覺云。謂貪瞋惱。此三粗覺能壞於禪。如

【現代漢語翻譯】現代漢語譯本者：輕、暖、冷、重是其本體，動、癢、澀、滑是其作用。若『動』觸之後，大約用八觸以四種方式來判斷。或者從頭髮等處入手，既然知道『三發』是三種相，就應該作意以防止退相。『動』觸之後說明十種功德，之前在魔境中沒有時間詳細辨別，現在這裡正式說明，所以應該廣泛解釋。問：為什麼前面的經文以解脫為愛憎，以相應為禍福呢？答：名稱不同，意思相同。說『解脫』，只是離開蓋障，因為太過或不及，所以不能離開蓋障，只會產生愛憎。『相應』只是與初禪相應，也是因為太過或不及，所以不能相應。不相應所以稱之為禍，如果相應時也稱之為福。解釋善心中，說『相信一切賢聖具備深妙法』，意思也如前面簡化性質的說法。所以知道根本就是賢聖的行為，或者過去現在都用大乘心來修此根本。『𢤱悷』是不調順的樣子，出自字書。如『腦』等，是熟皮的藥，『腦』是指頭中的髓。其次『或』字以下說明觸的功能，其次判斷橫豎，其次總結五支，其次說明不能同時成就，都如經文所說。其次『此』字以下說明不同，最初的法。其次是譬喻，沸騰的羹和熱的肉羹等，說明每一種觸都具備十種功德，雖然是一種觸，但十種功德不同。沸騰的羹和熱的肉羹是同一種熱觸，但熱的味道不同。鯖魚和沉李是同一種冷觸，但冷的味道各異，其餘六種也是這樣。應當知道一種觸的十種味道不相等。如果想要略微顯示邪正，其次解釋中，最初勸人認識，說『如開門等』，帶著欲界心就像開門，邪法得以進入就像賊人進入。邪法如果進入，鬼就會隨著邪法進入，稱為鬼禪，禪實際上不是鬼。其次顯示邪觸的相狀，其次顯示二十種邪法的相狀，總結數量判斷有無都如經文所說。如果單獨判斷處所可見，其次說明邪法的功能中，說『大論有風等』，《大論》二十三解釋三覺說，指貪、嗔、惱。這三種粗糙的覺知能破壞禪定，如...

【English Translation】 English version 『者』 (zhe): Lightness, warmth, coldness, and heaviness are its substance. Movement, itching, roughness, and smoothness are its functions. If after the 『movement』 touch, approximately use the eight touches to judge in four ways. Or start from the hair, etc. Since it is known that the 『three hairs』 are three kinds of characteristics, one should pay attention to prevent the declining characteristics. After the 『movement』 touch, explain the ten merits, which there was no time to distinguish in detail in the previous demonic realms. Now this is formally explained, so it should be widely interpreted. Question: Why did the previous text regard liberation as love and hate, and correspondence as misfortune and fortune? Answer: The names are different, but the meanings are the same. Saying 『liberation』 is just leaving the coverings, because it is too much or not enough, so one cannot leave the coverings, and only produces love and hate. 『Correspondence』 is just corresponding with the first Dhyana (chán 禪定), also because it is too much or not enough, so one cannot correspond. Not corresponding is called misfortune, and if corresponding, it is also called fortune. Explaining the good mind, saying 『believing that all virtuous sages possess profound and wonderful Dharma (fǎ 法)』, the meaning is also like the previous simplified nature statement. So know that the root is the conduct of virtuous sages, or in the past and present, they all use the Mahayana (dà chéng 大乘) mind to cultivate this root. 『𢤱悷』 (𢤱 lì) is the appearance of being unruly, from the dictionary. Like 『brain』 etc., is a medicine for cooked skin, 『brain』 refers to the marrow in the head. Next, the word 『or』 below explains the function of touch, then judges horizontal and vertical, then summarizes the five branches, then explains that they cannot be accomplished at the same time, all as the text says. Next, the word 『this』 below explains the difference, the initial Dharma. Next is the metaphor, boiling soup and hot meat soup, etc., explaining that each touch possesses ten merits, although it is one touch, the ten merits are different. Boiling soup and hot meat soup are the same hot touch, but the hot taste is different. Mackerel and submerged plums are the same cold touch, but the cold taste is different, and the remaining six are also like this. It should be known that the ten tastes of one touch are not equal. If you want to slightly show the right and wrong, then in the explanation, first persuade people to recognize, saying 『like opening the door, etc.』, with the desire realm mind is like opening the door, evil Dharma can enter like thieves entering. If evil Dharma enters, ghosts will follow the evil Dharma to enter, called ghost Chan, Chan is actually not a ghost. Next, show the appearance of evil touch, next show the appearance of twenty evil Dharmas, summarize the number and judge existence or non-existence, all as the text says. If you judge the location separately, it is visible, next explain the function of evil Dharma, saying 『the Great Treatise has wind, etc.』, the Great Treatise twenty-three explains the three perceptions, referring to greed, anger, and annoyance. These three rough perceptions can destroy Samadhi (sān昧), such as...

風壞雨。有三善覺能成於禪。如風成雨。即無貪等。今藉以喻邪正二觸。東北等者。第一本云。東北風雲屯而雨。西南風雲散而晴。釋上風譬也。若一下明主伴如文。次明五支中。初明支相中。云恬愉者。恬靜也。莊子云。無為也。愉者悅也。樂也。和也。毗曇下辯方便正體。二十三心數者。婆沙第四云。云何有覺有觀禪。謂通大地十。大善地十。及心。云何無覺有觀禪。謂通大地十。大善地十。及心。云何無覺無觀禪。謂亦如是。心者第六識。余識不能次第入定。故不說之。覺觀並二十為二十二。欣厭隨一為三十二。中間已上隨義減一。謂中間無覺。第二已上覺觀俱無。今辯五支故在初禪二十三心。故五支起時非無餘數。但二十三中五支強故。得五支名。婆沙中問。初三何故五。二四何故四。答。自古相承釋云。欲界五欲為外亂。初二禪喜為內亂。二禪治外亂之始。三禪治內亂之始。故各有五。二禪外亂息。四禪內亂息。是故二四但立四支。又初禪五支治欲界五欲。為治二禪喜故。三禪立五。二四無如是事故。但立四支。大集默然支者。大集於四五支外。各更立一默然支也。有人云下明判支處不同。初出他解。言欲界第九心等者。欲定九品。他云。至第九心即屬五支。若云在欲定前。即指粗細住以為五支。此大落漠

【現代漢語翻譯】現代漢語譯本風壞雨。有三種善覺可以成就禪定，就像風能形成雨一樣。如果心中沒有貪婪等煩惱，就可以用這個比喻來形容邪正兩種觸受。東北等方位，第一種版本說，東北風帶來云聚集而下雨，西南風帶來云消散而晴朗。這是對前面用風來比喻的解釋。如果下面直接說明主伴關係，就像原文一樣。接下來闡述五支禪定，首先說明支相，說『恬愉』，『恬』是恬靜的意思。《莊子》說，是無為的狀態。『愉』是喜悅，快樂，和諧的意思。《毗曇》下面辨析方便正體，二十三種心數，婆沙第四卷說：『什麼是有覺有觀禪？』指的是通於大地十種心所，大善地十種心所，以及心本身。『什麼是無覺有觀禪？』指的是通於大地十種心所，大善地十種心所，以及心本身。『什麼是無覺無觀禪？』也像上面所說一樣，指的是心本身。這裡的心指的是第六識（意識），其他的識不能依次進入禪定，所以不討論它們。覺和觀加起來是二十種心所，加上欣和厭其中之一，就是二十二種心所。中間禪以上，根據意義減少一種。意思是中間禪沒有覺，第二禪以上覺和觀都沒有。現在辨析五支禪定，所以在初禪有二十三種心所。所以五支生起的時候，並非沒有其餘的心所，只是在二十三種心所中，五支的力量最強，所以才得到五支的名稱。婆沙中問：『為什麼初禪和三禪有五支，而二禪和四禪有四支？』回答說：『自古相傳。』解釋說，欲界的五欲是外在的擾亂，初禪和二禪的喜是內在的擾亂。二禪是治理外在擾亂的開始，三禪是治理內在擾亂的開始，所以各有五支。二禪外在的擾亂止息，四禪內在的擾亂止息，所以二禪和四禪只設立四支。』又，初禪的五支是爲了對治欲界的五欲，爲了對治二禪的喜，所以三禪設立五支。二禪和四禪沒有這樣的情況，所以只設立四支。《大集經》的默然支，是指《大集經》在四禪和五禪的五支之外，各自另外設立一種默然支。』有人說，下面說明判斷禪支之處的不同。首先提出其他的解釋，說『欲界第九心』等，指的是欲界定的九品。其他人說，到第九心就屬於五支。如果說在欲界定之前，就指的是粗住和細住，作為五支。這種說法非常空泛。

【English Translation】 English version Wind spoils the rain. There are three good perceptions that can accomplish dhyana (禪定, meditation), just as wind forms rain. If there is no greed (貪, tanhā) etc., this can be used as a metaphor for the two kinds of contact, right and wrong. 'Northeast etc.', the first version says, 'Northeast wind brings clouds gathering and rain, southwest wind brings clouds scattering and sunshine.' This is an explanation of the previous metaphor using wind. If the main and subordinate relationships are directly explained below, as in the original text. Next, the five branches (支, aṅga) of dhyana are elaborated, first explaining the characteristics of the branches, saying 'tranquility and joy (恬愉, tianyu)', 'tranquility (恬, tian)' means tranquility. Zhuangzi (莊子) says, it is the state of non-action (無為, wuwei). 'Joy (愉, yu)' means delight, happiness, harmony. The Vibhasa (毗曇) below distinguishes the expedient correct body, the twenty-three mental states. The fourth volume of the Vibhasa (婆沙) says: 'What is dhyana with perception and observation (有覺有觀禪, yu jue you guan chan)?' It refers to the ten mental factors common to all consciousness (大地十, da di shi), the ten wholesome mental factors common to all wholesome consciousness (大善地十, da shan di shi), and the mind (心, citta) itself. 'What is dhyana without perception but with observation (無覺有觀禪, wu jue you guan chan)?' It refers to the ten mental factors common to all consciousness, the ten wholesome mental factors common to all wholesome consciousness, and the mind itself. 'What is dhyana without perception and without observation (無覺無觀禪, wu jue wu guan chan)?' It is also as described above, referring to the mind itself. Here, 'mind (心, citta)' refers to the sixth consciousness (第六識, sixth consciousness), other consciousnesses cannot enter dhyana in sequence, so they are not discussed. Perception (覺, vitarka) and observation (觀, vicara) together are twenty mental factors, adding either joy (欣, hsin) or aversion (厭, yan) makes twenty-two mental factors. Above the intermediate dhyana (中間禪, intermediate dhyana), one is subtracted according to the meaning. This means that there is no perception in the intermediate dhyana, and there is neither perception nor observation above the second dhyana. Now, the five branches of dhyana are distinguished, so there are twenty-three mental factors in the first dhyana. Therefore, when the five branches arise, it is not that there are no other mental factors, but that among the twenty-three mental factors, the five branches are the strongest, so they are given the name of five branches. In the Vibhasa (婆沙), it is asked: 'Why do the first and third dhyanas have five branches, while the second and fourth dhyanas have four branches?' The answer is: 'It has been passed down from ancient times.' The explanation says that the five desires (五欲, pañca kāmaguṇāḥ) of the desire realm (欲界, kāmadhātu) are external disturbances, and the joy (喜, piti) of the first and second dhyanas is internal disturbance. The second dhyana is the beginning of governing external disturbances, and the third dhyana is the beginning of governing internal disturbances, so each has five branches. The external disturbances cease in the second dhyana, and the internal disturbances cease in the fourth dhyana, so only four branches are established in the second and fourth dhyanas.' Also, the five branches of the first dhyana are to counteract the five desires of the desire realm, and to counteract the joy of the second dhyana, so the third dhyana establishes five branches. The second and fourth dhyanas do not have such situations, so only four branches are established. The branch of silence (默然支, moran zhi) in the Mahasamghata Sutra (大集經, Da Ji Jing) refers to the Mahasamghata Sutra establishing an additional branch of silence outside the five branches of the four and fifth dhyanas respectively.' Someone says, below explains the difference in judging the location of the dhyana branches. First, another explanation is given, saying 'the ninth mind of the desire realm (欲界第九心, yu jie di jiu xin)' etc., refers to the nine grades of the desire realm concentration. Others say that the ninth mind belongs to the five branches. If it is said to be before the desire realm concentration, it refers to the coarse abiding (粗住, cu zhu) and subtle abiding (細住, xi zhu) as the five branches. This statement is very vague.

。次今家正釋如文。次明強弱中。初總明五支。初法中雲五支同起等者。依毗曇門。若依成論。五支前後次第相生。次如一下舉譬。初下槌時名為大聲。非無中細但初粗聲翳于中細。粗聲若過中細方現。初從強受名。名為大聲。五支亦爾。初從強受名名為覺支。覺支息已。觀等方現。五支下別明五支。亦初法。次譬。次如初開寶藏等者。次第相生而顯一心。故大論十九偈云。離欲及惡法有覺並有觀。離生得喜樂。是人入初禪。如貧開寶藏大喜覺動心。分別則為觀。入初禪亦然。今此文意覺是寶物。名為覺支。覺支成已。亦知珍貴是已有觀支。喜樂是已有喜樂支。定想是已有一心支。雖于覺支已有餘四。為覺所翳而未成就。未受四名。觀等未現亦復如是。次分別去譬于余支成就之相。分別是觀成。生喜至一心是三支成。次如人下別顯一心。如人食時譬前四支。若足食已無所復須。譬於一心。亦如下重更以譬別顯一心。對欲雖樂久則疲睡。故大論十九偈云。譬如人大極安隱睡臥時。若有呼喚聲其心大惱亂。攝心入禪時以覺觀為惱。大論則以呼喚之聲喻於四支。今文以五欲喻四支。故四支雖安不如一心。故四支后明入一心。如五欲后疲極則睡。論中明入一心不須餘四。故入一心以四支為惱。用譬雖別兩意不殊。若四禪下釋疑

。疑如文。次今分下釋。若進下釋別支之意。次釋五支名義者。今文指在修證中。彼文具列五支名義也。婆沙問。支是何義。答。隨順義。圓滿義。成就大事義。堅固義。別異義。最勝義。言隨順者隨順彼地而立支也。諸義比說亦應可知。又問。禪支十八實體有機。答。實體十一。初禪有五。二但內凈。三有四支。四唯不苦不樂。復有說者。實體唯十。初二三禪同一樂故。不應別說。四空無支不得名禪。若修證中始從初禪。一一皆以三門分別。一釋名。二修習。三證相。修習中二。一修方便。二證中間。證相中六。一明禪支。二明支義。三明因果體用。四明淺深。五明進退。六明功德。四空處中余文。悉同。唯至第二明支義中。辯有支無支。是故四空無支可立。又禪支。是觸有一十六。四大名。四故也。地大四者。重沈堅澀。水大四者。涼軟滑冷。火大四者。暖熱猗癢風大四者。動調輕浮。問。四大何故各四觸耶。答。互相兼故。火兼水故暖。兼地故猗。兼風故癢。熱是火體。風中地調火輕水浮。水中風涼地軟火滑。地中風重水沈火澀。婆沙又以四句分別。問曰。初禪支是二禪支不。答。有初禪支非二禪支。謂覺觀。有二禪支非初禪支。謂內凈。有亦初禪支亦二禪支。謂一心。有非初禪支非二禪支。謂除爾所事。即三

【現代漢語翻譯】現代漢語譯本：疑問就像文字一樣。接下來現在分段解釋。如果進一步解釋各個分支的意義。接下來解釋五支的名義，現在的文字指的是在修證之中。那段文字具體列出了五支的名義。《婆沙論》問：『支』是什麼意思？回答：隨順的意思，圓滿的意思，成就大事的意思，堅固的意思，差別不同的意思，最殊勝的意思。說到隨順，就是隨順那個地而建立支。各種意義相比照來說，也應該可以知道。又問：禪支十八個實體有多少個？回答：實體有十一個。初禪有五個（覺（Vitarka），觀（Vicara），喜（Priti），樂（Sukha），一心（Ekaggata））。二禪只有內凈（Adhyatma-samprasada）。三禪有四個支（舍（Upekkha），念（Sati），智（Sampajanna），樂（Sukha））。四禪只有不苦不樂（Adukkhamasukha-vedana）。還有一種說法，實體只有十個，因為初禪、二禪、三禪的樂是相同的，不應該分別來說。四空（Catuh-aruppa）沒有支，不能稱為禪。如果修證中開始於初禪，每一個都用三門來分別。一是解釋名義，二是修習，三是證相。修習中分為二，一是修方便，二是證中間。證相中分為六，一是明禪支，二是明支義，三是明因果體用，四是明淺深，五是明進退，六是明功德。四空處中的其餘文字，全部相同。只有到第二部分解釋支義中，辨別有支還是沒有支。因此四空沒有支也可以成立。另外，禪支是觸，有一十六。四大（Mahabhuta）的名，也是四個。地大（Prthivi-dhatu）的四個是：重、沉、堅、澀。水大（Apo-dhatu）的四個是：涼、軟、滑、冷。火大（Tejo-dhatu）的四個是：暖、熱、猗、癢。風大（Vayo-dhatu）的四個是：動、調、輕、浮。問：四大為什麼各有四觸呢？回答：因為互相兼具的緣故。火兼具水，所以暖。兼具地，所以猗。兼具風，所以癢。熱是火的本體。風中地調和，火輕，水浮。水中風涼，地軟，火滑。地中風重，水沉，火澀。《婆沙論》又用四句來分別。問：初禪的支是二禪的支嗎？回答：有初禪的支不是二禪的支，指的是覺（Vitarka）和觀（Vicara）。有二禪的支不是初禪的支，指的是內凈（Adhyatma-samprasada）。有既是初禪的支也是二禪的支，指的是一心（Ekaggata）。有既不是初禪的支也不是二禪的支，指的是除去那些事情，也就是三禪。

【English Translation】 English version: The doubt is like the text. Next, we will now explain it section by section. If we further explain the meaning of each branch. Next, explaining the names and meanings of the five branches, the current text refers to the practice and realization. That text specifically lists the names and meanings of the five branches. The Vibhasa asks: 'What is the meaning of 'branch' (anga)?' The answer: The meaning of compliance, the meaning of perfection, the meaning of accomplishing great deeds, the meaning of firmness, the meaning of difference, the meaning of supreme excellence. Speaking of compliance, it is to establish a branch in accordance with that ground. The various meanings can also be understood by comparison. Also asked: How many of the eighteen entities of the dhyana branches are real? Answer: There are eleven entities. The first dhyana has five (Vitarka, Vicara, Priti, Sukha, Ekaggata). The second only has inner purity (Adhyatma-samprasada). The third has four branches (Upekkha, Sati, Sampajanna, Sukha). The fourth only has neither-pain-nor-pleasure (Adukkhamasukha-vedana). There is also a saying that there are only ten entities, because the joy of the first, second, and third dhyanas is the same, and should not be discussed separately. The four formless realms (Catuh-aruppa) have no branches and cannot be called dhyana. If the practice and realization begin with the first dhyana, each is distinguished by three doors. First, explain the name and meaning, second, practice, and third, the characteristics of realization. Practice is divided into two, first, practicing the means, and second, realizing the intermediate state. The characteristics of realization are divided into six, first, clarifying the dhyana branches, second, clarifying the meaning of the branches, third, clarifying the substance and function of cause and effect, fourth, clarifying the shallow and deep, fifth, clarifying progress and regress, and sixth, clarifying the merits. The remaining text in the four formless realms is all the same. Only in the second part, explaining the meaning of the branches, is it distinguished whether there are branches or not. Therefore, it can be established that the four formless realms have no branches. In addition, the dhyana branches are touch, there are sixteen. The names of the four great elements (Mahabhuta) are also four. The four of the earth element (Prthivi-dhatu) are: heavy, sinking, hard, and rough. The four of the water element (Apo-dhatu) are: cool, soft, smooth, and cold. The four of the fire element (Tejo-dhatu) are: warm, hot, clinging, and itchy. The four of the wind element (Vayo-dhatu) are: moving, adjusting, light, and floating. Asked: Why do the four great elements each have four touches? Answer: Because they are mutually inclusive. Fire includes water, so it is warm. It includes earth, so it clings. It includes wind, so it is itchy. Heat is the essence of fire. In the wind, the earth is harmonious, the fire is light, and the water floats. In the water, the wind is cool, the earth is soft, and the fire is smooth. In the earth, the wind is heavy, the water sinks, and the fire is rough. The Vibhasa also distinguishes it with four sentences. Asked: Is the branch of the first dhyana the branch of the second dhyana? Answer: There is a branch of the first dhyana that is not a branch of the second dhyana, referring to Vitarka and Vicara. There is a branch of the second dhyana that is not a branch of the first dhyana, referring to inner purity (Adhyatma-samprasada). There is a branch that is both a branch of the first dhyana and a branch of the second dhyana, referring to Ekaggata. There is a branch that is neither a branch of the first dhyana nor a branch of the second dhyana, referring to removing those things, which is the third dhyana.

四禪支。次以初禪對三禪。次以初禪對四禪。次以二禪對三禪。次以二禪對四禪。次以三禪對四禪。此等例初皆為四句。言五支者為是何義。答。覺悟名覺。細心分別名觀。慶悅名喜恬愉名樂。寂然名一心。為對五欲名為五支。若對善法名為五法。複次下明品數。初明品數之由。次正明品數。次舉譬。言應對者應作應字。若作應者感應意耳。出散下功能。若欲下次明二禪。先設方便。言但訶覺觀者。亦應云總訶五支。但此二為首訶此二已餘者隨去。又此二難斷故但訶之。言即發中間單定者。訶離初禪即滅五支。名為單定。前雖一心一心從於四支后得。今此單定從於一心支后而得。一心支后復更一心。故云轉寂。言退禪者。以舍為退非謂退下。無前功德故云蔑屑。若不下明發二禪。言混四大色者。若在初禪八觸四大體用各別。若入二禪同成一色。故名為混。照心下釋。言四支者。離覺觀垢依內凈心皎潔分明。名為內凈。此內凈定與喜俱發。名慶名喜。受于喜中勝上之樂綿綿美快。名之為樂。受樂心息。名為一心。若欲訶喜準初禪說。故第三禪亦先設方便。如初禪法。忽發下正明發相。言五支者。樂生舍喜名之為舍。護令增長名之爲念。善巧離著名之為慧。快樂遍身名之為樂。此樂不同二禪中樂。二禪中樂猗喜而生。又亦

【現代漢語翻譯】現代漢語譯本四禪支。接下來用初禪對比三禪。再用初禪對比四禪。然後用二禪對比三禪。接著用二禪對比四禪。最後用三禪對比四禪。這些例子開始都是四句。所說的五支是什麼意思呢？回答：覺悟稱為覺（Vitakka，粗略的思考），細緻地用心分別稱為觀（Vicara，精細的思考）。感到喜悅稱為喜（Piti，喜悅），感到恬靜愉快稱為樂（Sukha，快樂）。寂靜不動稱為一心（Ekaggata，專注）。這是爲了對治五欲，所以稱為五支。如果針對善法，就稱為五法。接下來闡明品數。首先說明品數的原因。然後正式說明品數。接著舉例說明。所說的『應對』，應當用『應』字。如果用『應』字，就是感應的意思。『出散下功能』，如果想要下一次闡明二禪，先設定方便。所說的『只是呵斥覺觀』，也應該說總共呵斥五支。但因為覺和觀是首要的，呵斥了這兩個，其餘的就隨之而去。而且這兩個難以斷除，所以只是呵斥它們。所說的『立即發起中間單定』，呵斥並離開初禪，五支就滅除了，這稱為單定。前面雖然說一心，但一心是從四支之後得到的。現在這個單定是從一心支之後得到的。一心支之後又更加一心，所以說『轉寂』。所說的『退禪』，是以舍離為退，不是說退到下面。因為沒有之前的功德，所以說『蔑屑』。如果想要下一次闡明發起二禪。所說的『混四大色』，如果在初禪，八觸和四大，體和用各自不同。如果進入二禪，就共同形成一種色，所以稱為『混』。『照心下釋』，所說的『四支』，離開覺觀的污垢，依靠內在清凈的心，皎潔分明，稱為『內凈』。這個內凈定與喜一同發起，稱為『慶』，稱為『喜』。在喜中感受殊勝的快樂，綿綿不斷，美好暢快，稱之為『樂』。感受快樂，心就止息，稱為『一心』。如果想要呵斥喜，參照初禪的說法。所以第三禪也先設定方便，如同初禪的方法。『忽發下正明發相』，所說的『五支』，樂生起，捨棄喜，稱之為『舍』（Upekkha，舍）。守護它令其增長，稱之為『念』（Sati，正念）。善巧地離棄執著，稱之為『慧』（Sampajanna，正知）。快樂遍滿全身，稱之為『樂』。這個樂不同於二禪中的樂。二禪中的樂依靠喜而生。而且

【English Translation】 English version The four jhana factors. Next, compare the first jhana with the third jhana. Then, compare the first jhana with the fourth jhana. After that, compare the second jhana with the third jhana. Following that, compare the second jhana with the fourth jhana. Finally, compare the third jhana with the fourth jhana. These examples all begin with four phrases. What is the meaning of the five factors mentioned? Answer: Awakening is called Vitakka (initial application of mind), detailed mental scrutiny is called Vicara (sustained application of mind). Feeling joyful is called Piti (joy), feeling tranquil and pleasant is called Sukha (happiness). Being still and unmoving is called Ekaggata (one-pointedness of mind). This is to counteract the five desires, so it is called the five factors. If it is directed towards wholesome qualities, it is called the five qualities. Next, explain the categories and numbers. First, explain the reason for the categories and numbers. Then, formally explain the categories and numbers. Following that, give examples. The '應 (ying)' in '應對 (ying dui)' should use the character '應 (ying)'. If the character '應 (ying)' is used, it means responsive. '出散下功能 (chu san xia gong neng)', if you want to explain the second jhana next, first set up a convenient method. The phrase 'only criticize Vitakka and Vicara' should also say to criticize all five factors in total. But because Vitakka and Vicara are the most important, criticizing these two will cause the rest to follow. Moreover, these two are difficult to eliminate, so only criticize them. The phrase 'immediately arouse the intermediate single concentration' means that criticizing and leaving the first jhana will eliminate the five factors, which is called single concentration. Although it was mentioned earlier that it is one-pointedness of mind, that one-pointedness of mind is obtained after the four factors. Now, this single concentration is obtained after the factor of one-pointedness of mind. After the factor of one-pointedness of mind, there is even more one-pointedness of mind, so it is called '轉寂 (zhuan ji) - transformed stillness'. The phrase '退禪 (tui chan) - regress from jhana' means that abandoning is regression, not regressing downwards. Because there are no previous merits, it is called '蔑屑 (mie xie) - insignificant'. If you want to explain arousing the second jhana next. The phrase '混四大色 (hun si da se) - mixing the four great elements' means that in the first jhana, the eight touches and the four great elements have different bodies and functions. If you enter the second jhana, they will jointly form one color, so it is called '混 (hun) - mixing'. '照心下釋 (zhao xin xia shi)', the phrase '四支 (si zhi) - four factors' means that leaving the defilements of Vitakka and Vicara, relying on the inner pure mind, which is bright and clear, is called '內凈 (nei jing) - inner purity'. This inner pure concentration arises together with joy, and is called '慶 (qing) - celebration', and called '喜 (xi) - joy'. Experiencing the supreme happiness in joy, continuously, beautifully, and pleasantly, is called '樂 (le) - happiness'. Experiencing happiness, the mind stops, which is called '一心 (yi xin) - one-pointedness of mind'. If you want to criticize joy, refer to the explanation of the first jhana. Therefore, the third jhana also first sets up a convenient method, just like the method of the first jhana. '忽發下正明發相 (hu fa xia zheng ming fa xiang)', the phrase '五支 (wu zhi) - five factors' means that happiness arises, abandoning joy is called 'Upekkha (舍) - equanimity'. Protecting it to make it grow is called 'Sati (念) - mindfulness'. Skillfully abandoning attachments is called 'Sampajanna (慧) - clear comprehension'. Happiness pervades the whole body, which is called '樂 (le) - happiness'. This happiness is different from the happiness in the second jhana. The happiness in the second jhana arises from joy. Moreover,

不同覺觀生樂。此受樂息名為一心。次引教如文。次明四禪亦先設方便。次正發中言四支者。與不苦不樂相應。名不苦不樂。舍下勝樂不生憂悔。名之為舍。等智照了名之爲念。無下地染名為清凈。定體無動名為一心。次明空界四處相者。滅三種色如第六卷。又諸經論。唯大瓔珞說四空處各有五支。名字並同。深淺各異。一想。二護。三止。四觀。五一心。天臺云。支名雖同處既四別。恐是修時方便既用八聖種等。致有五支之別。大論十九問。應明禪波羅蜜。何事明事禪定。答。以眾生但於五欲求樂不知禪樂。菩薩知故。示其樂相。次即令其入于道味。今雖明發兼示人知。若不知者則有二失。一不知禪樂。二濫謂何疑。◎

止觀輔行傳弘決卷第九之一

止觀輔行傳弘決卷第九之二

唐毗陵沙門湛然述

◎次明亦漏無漏禪。初明來意者。準禪門中根性有三。故慧多定少為說六妙。此六妙門多於欲界發無漏故。是故未必備須上地。又歷一切因緣六度。是故判屬慧多定少。若定多慧少為說特勝。特勝禪中慧性少故。故至上地方發無漏。若定慧等為說通明。通明禪中定慧性等。觀慧深細具髮根本。從下至上皆發無漏。此是隨機順習之說。若對治者。沈多應修慧多定少。散多應修定多慧少。沈散等者應

【現代漢語翻譯】不同的覺觀產生快樂。這種感受快樂的止息稱為一心（Ekaggata，專注）。接下來引用的教義如原文所述。然後說明四禪（Four Dhyanas）也先要設定方便（Upaya，方法）。在正式發起禪定時，所說的『四支』，是與不苦不樂（Adukkhamasukha，非樂非苦）相應。稱為不苦不樂。捨棄下層的殊勝快樂，不產生憂愁後悔，稱之為舍（Upekkha，舍）。等同於智慧的照了，稱之爲念（Sati，正念）。沒有下地的染污，稱之為清凈（Parisuddhi，清凈）。禪定的本體沒有動搖，稱為一心。接下來闡明空無邊處（Akasanancayatana）、識無邊處（Vinnanancayatana）、無所有處（Akincannayatana）、非想非非想處（Nevasannanasannayatana）這四處相，如同第六卷所說，滅除三種色。另外，各部經論中，只有《大瓔珞經》說四空處各有五支，名字相同，但深淺各異。一是想（Sanna，想），二是護（Raksha，守護），三是止（Samatha，止），四是觀（Vipassana，觀），五是一心。天臺宗認為，支的名字雖然相同，但四處的境界既然不同，恐怕是因為修習時所用的方便，如八聖道分等，導致了五支的差別。《大智度論》第十九問中，應該闡明禪波羅蜜（Dhyana Paramita，禪定波羅蜜），為何要闡明事禪定？回答是，因為眾生只在五欲（Panca Kamaguna，色聲香味觸）中尋求快樂，不知道禪定的快樂。菩薩因為知道，所以向他們展示禪定的快樂之相，然後引導他們進入道味（Dhammarasa，佛法的滋味）。現在雖然闡明發起禪定，也同時向人們展示，如果不知道禪定的快樂，就會有兩種過失：一是不知禪樂，二是錯誤地認為禪定有什麼可懷疑的。 ◎接下來闡明有漏（Sasrava，有煩惱）和無漏（Anasrava，無煩惱）的禪定。首先說明來意，依據禪門中的根性有三種，所以對於慧多定少的人，宣說六妙門（Six Subtle Dharma Doors）。這六妙門多在欲界（Kamadhatu，欲界）發起無漏，因此不必一定需要上地。又經歷一切因緣六度（Six Paramitas，六波羅蜜），因此判斷屬於慧多定少。如果定多慧少，就宣說特勝禪（Special Transcendence Meditation）。特勝禪中慧性少，所以要到上地才能發起無漏。如果定慧相等，就宣說通明禪（All-Illuminating Meditation）。通明禪中定慧性相等，觀慧深細，具足發起根本，從下至上都能發起無漏。這是隨機順應修習的說法。如果從對治的角度來說，昏沉多的人應該修習慧多定少，散亂多的人應該修習定多慧少，昏沉和散亂相等的人應該修習...

【English Translation】 Different perceptions give rise to joy. The cessation of experiencing this joy is called Ekaggata (one-pointedness of mind). The subsequent teachings are quoted as in the original text. Next, it explains that the Four Dhyanas (meditative absorptions) also require preliminary Upaya (skillful means). When formally initiating the dhyana, the 'four limbs' mentioned are in accordance with Adukkhamasukha (neither-painful-nor-pleasant feeling). This is called neither-painful-nor-pleasant. Abandoning the superior joy of the lower realms without generating sorrow or regret is called Upekkha (equanimity). Discernment equivalent to wisdom is called Sati (mindfulness). The absence of defilements from the lower realms is called Parisuddhi (purity). The immobility of the essence of dhyana is called Ekaggata. Next, it elucidates the characteristics of the Four Formless Realms: Akasanancayatana (the sphere of unbounded space), Vinnanancayatana (the sphere of unbounded consciousness), Akincannayatana (the sphere of nothingness), and Nevasannanasannayatana (the sphere of neither perception nor non-perception), as described in the sixth volume, eliminating the three kinds of form. Furthermore, among various sutras and treatises, only the Great Garland Sutra states that each of the Four Formless Realms has five limbs, with the same names but different depths. These are: 1. Sanna (perception), 2. Raksha (protection), 3. Samatha (tranquility), 4. Vipassana (insight), and 5. Ekaggata. The Tiantai school believes that although the names of the limbs are the same, since the realms of the four spheres are different, it is likely that the skillful means used during practice, such as the Eightfold Noble Path, lead to the differences in the five limbs. In the nineteenth question of the Mahaprajnaparamita Sastra, it should explain Dhyana Paramita (perfection of meditation), why explain specific dhyana? The answer is that because sentient beings only seek pleasure in the Panca Kamaguna (five desires), they do not know the joy of dhyana. Bodhisattvas, because they know, show them the aspect of the joy of dhyana, and then lead them into Dhammarasa (the taste of Dharma). Although it now explains the initiation of dhyana, it also shows it to people. If they do not know the joy of dhyana, there will be two faults: first, not knowing the joy of dhyana; second, mistakenly thinking that there is something to doubt about dhyana. ◎Next, it elucidates Sasrava (with outflows, afflicted) and Anasrava (without outflows, unafflicted) dhyana. First, it explains the intention. According to the three kinds of faculties in the dhyana school, for those with more wisdom and less concentration, the Six Subtle Dharma Doors are taught. These Six Subtle Dharma Doors mostly generate the unafflicted in the Kamadhatu (desire realm), so it is not necessarily required to be in the higher realms. Furthermore, experiencing all the conditions and the Six Paramitas (perfections), it is therefore judged to belong to those with more wisdom and less concentration. If there is more concentration and less wisdom, then Special Transcendence Meditation is taught. Because there is little wisdom in Special Transcendence Meditation, it is necessary to reach the higher realms to generate the unafflicted. If concentration and wisdom are equal, then All-Illuminating Meditation is taught. In All-Illuminating Meditation, concentration and wisdom are equal, and insight is deep and subtle, fully generating the root, and the unafflicted can be generated from the lower to the upper realms. This is a teaching that adapts to the circumstances of practice. If from the perspective of counteracting afflictions, those with more dullness should practice more wisdom and less concentration, those with more distraction should practice more concentration and less wisdom, and those with equal dullness and distraction should practice...

修等觀。彼明法相則辯隨機對治之說。今此明發但隨發判。問。今文何故不明六妙門耶。答。初數及隨在前根本中說。后四入理非今所論。況俱是修相。故此不論。言來意者。問。何名特勝。答。修九想起過。是故佛令修于特勝。此觀特出勝於九想。故名特勝。如律云者。十誦律云。佛在跋耆國婆求河上。四分律云。婆求園。園在河上故也。令諸比丘修不凈觀。諸比丘如教修習。于身生厭。如人以蛇而系其頸。或有諸比丘發心欲死。嘆死求刀自殺。或服毒藥自系自墜。或轉相害。有一比丘。便往鹿杖梵志所贊言。善人。汝能殺我與汝衣缽。時彼梵志即以利刀斷其命根。有血污刀至河上洗。時有天魔從水中出。住水上立贊梵志言。善人。汝得大福。是沙門釋子未度者度。未脫者脫。兼得衣缽。如是乃殺六十比丘。因半月說戒。佛問阿難。不見諸比丘。阿難具答。因斯立制等。爾後改觀令修特勝。問。若爾者。何不在不凈觀后列之。答。若依對治應如所問。今依深淺故在前列。故大品廣乘品。九想等禪皆在特勝后列。是則經亦依于淺深。大黃下明愛策。初譬者。無漏觀如身。貪慾如熱病。九想如瀉藥。自害如太過。未知盡漏名為身弱。唯專厭身如弊之。藥本治病令身康復。今病雖去令身困弊。故云弊之。更修特勝如並補。

【現代漢語翻譯】現代漢語譯本修習等觀。他們闡明法相，從而辨析隨機對治之說。現在這裡闡明發起，只是隨發起而判斷。問：為何本文不明說六妙門（Six Subtle Dharma Doors）呢？答：初數（counting breaths）及隨（following breaths）已在前根本中說過。后四入理（the last four, which involve insight）不是現在所討論的。況且它們都是修習之相，所以這裡不討論。說到來意，問：何為特勝（Special Insight）？答：修習九想（Nine Contemplations）有過失，所以佛陀令修習特勝。此觀（This contemplation）特別殊勝於九想，所以名為特勝。如律中所說：十誦律（Sarvastivada Vinaya）中說，佛陀在跋耆國（Vajjī）婆求河（Bhagū River）上。四分律（Dharmaguptaka Vinaya）中說，婆求園（Bhagū Garden）。園在河上，所以這樣說。佛陀令諸比丘修習不凈觀（Contemplation of Impurity）。諸比丘如教修習，對自身產生厭惡。如同有人用蛇纏繞自己的脖子。或者有些比丘發心想要自殺，讚歎死亡，求刀自殺，或者服用毒藥，或者自縊自墜，或者互相殘害。有一位比丘，便前往鹿杖梵志（a non-Buddhist ascetic）處贊言：『善人，你能殺了我，我把衣缽給你。』當時那位梵志就用利刀斷了他的命根。有血污的刀到河上洗。當時有天魔（a celestial demon）從水中出來，站在水上讚歎梵志說：『善人，你得大福報。這位沙門釋子（Shramana, disciple of Shakyamuni）未被度化的被你度化，未被解脫的被你解脫，還兼得衣缽。』像這樣殺了六十位比丘。因為半月說戒（recitation of monastic rules），佛陀問阿難（Ananda）：『不見諸比丘。』阿難具實回答。因此制定戒律等。爾後更改觀法，令修習特勝。問：如果這樣，為何不在不凈觀后列出特勝呢？答：如果依據對治（antidote），應該如你所問。現在依據深淺，所以在前列出。所以《大品般若經》（Mahaprajnaparamita Sutra）廣乘品（chapter on the Great Vehicle），九想等禪都在特勝后列出。這就是說，經文也是依據深淺。大黃（rhubarb）下瀉，闡明愛慾的策動。最初的比喻是：無漏觀（Anasrava-darsana）如身體，貪慾如熱病，九想如瀉藥，自害如太過。未知盡漏（exhaustion of outflows）名為身體虛弱。唯獨專注厭惡身體，如弊端的藥物。本意是治療疾病，令身體康復。現在疾病雖然去除，卻令身體困頓疲憊，所以說是弊端。更修習特勝，如同並用補藥。

【English Translation】 English version Cultivating equal contemplation. They clarify the characteristics of dharmas, thereby distinguishing the teachings of appropriate remedies according to circumstances. Now, this clarifies the arising, judging solely based on the arising. Question: Why does this text not explicitly mention the Six Subtle Dharma Doors? Answer: The initial counting and following of breaths have already been discussed in the preceding fundamental section. The latter four, which involve insight, are not what is being discussed now. Moreover, they are all aspects of cultivation, so they are not discussed here. Speaking of the intention, Question: What is 'Special Insight'? Answer: Cultivating the Nine Contemplations has its faults, therefore the Buddha instructed to cultivate Special Insight. This contemplation is particularly superior to the Nine Contemplations, hence it is called Special Insight. As the Vinaya says: The Sarvastivada Vinaya says that the Buddha was on the Bhagū River in the Vajjī country. The Dharmaguptaka Vinaya says the Bhagū Garden. The garden was on the river, hence the saying. The Buddha instructed the monks to cultivate the Contemplation of Impurity. The monks cultivated as instructed, developing disgust for their own bodies, like a person with a snake around their neck. Or some monks resolved to commit suicide, praising death, seeking knives to kill themselves, or taking poison, or hanging themselves, or falling from heights, or harming each other. One monk went to a non-Buddhist ascetic and praised him, saying, 'Good man, if you kill me, I will give you my robes and bowl.' At that time, the ascetic cut off his life with a sharp knife. The blood-stained knife was washed in the river. Then a celestial demon emerged from the water, standing on the water and praising the ascetic, saying, 'Good man, you have gained great merit. This Shramana, disciple of Shakyamuni, who was not liberated, you have liberated; who was not freed, you have freed; and you have also gained his robes and bowl.' In this way, sixty monks were killed. Because of the semi-monthly recitation of monastic rules, the Buddha asked Ananda, 'Do you not see the monks?' Ananda answered truthfully. Therefore, precepts were established, etc. Later, the contemplation method was changed, instructing to cultivate Special Insight. Question: If so, why is Special Insight not listed after the Contemplation of Impurity? Answer: If based on antidotes, it should be as you asked. Now, based on depth, it is listed earlier. Therefore, in the Mahaprajnaparamita Sutra, in the chapter on the Great Vehicle, the Nine Contemplations and other meditations are listed after Special Insight. That is to say, the sutra also follows the order of depth. Rhubarb purges downward, clarifying the instigation of desire. The initial analogy is: Anasrava-darsana (untainted vision) is like the body, greed is like a fever, the Nine Contemplations are like a purgative, self-harm is like excess. Not knowing the exhaustion of outflows is called a weak body. Focusing solely on disgust for the body is like a flawed medicine. The original intention is to cure the disease, restoring the body to health. Now, although the disease is gone, it leaves the body exhausted, hence it is called flawed. Further cultivating Special Insight is like using tonics in conjunction.

猶帶不凈如並下。進發無漏如身復。策勝下判。有觀下明假實。初法。次譬。云如廉食人者。即治貪慾人也。存身修觀如啖豬䐗。念處觀身如著糞物。不即自害如猶強食。九想觀成猶如臭豬。僱人自害如不復食。廉字非體應作此䭑。即薄食也。合如文。特勝發者下正明發相。此十六法對四念處及四根本。一一念處中皆云若對道品者。念處屬道品此從通說。故指道品。從初知息出至除諸身行。有五特勝名身念處。初云入出息者。入至臍出至鼻照之不亂。乃至知于入輕出重。入粗出細。入滑出澀。入冷出燸等。知息長短者。大論五十三云。如旋師旋師弟子知繩長短。而根本暗證下。舉前根本與此辯異。如灰覆火等三譬。並譬前根本無觀慧也。火食婦如有身。灰夜盲如根本。今有觀慧如除灰白日眼開。故知特勝並異根本。前八觸觸身去。亦斥根本。倉者谷藏也。谷等即五穀也。谷即五之通名。谷者實也。五種成實名之為谷。五謂黍稷麥稻麻。次從心受喜下。三特勝對受念處。次心作喜下。三特勝對心念處。大集等者。此引大集證無內凈。今但云心作喜。即似無內凈故同大集。從觀無常下。五特勝名法念處。言余處亦觀。未為別治等者。從知息出入來。並觀無常。此但通相知無常耳。至第四禪此禪息斷。故外道計之以為常也。

故觀無常偏治此地。又至四空彌須辯異。故空處文其言猶略。應云空散是欲識其欲散。故名離欲。又以觀慧觀此離欲。應云離是離欲。名觀離欲。無所有處言若多若少者。識處為多無所有處為少。今有觀慧離是多少。故云皆無。少即是滅故云觀滅。此十六下總結也。橫對念處理異根本。豎對根本復依念處。依念處故異單根本。故舉譬云如食無鹽等。單髮根本如食淡。特勝有觀如加鹽。根本淺深故云豎。念處法等故云橫。文初雖不列數。名義已足不須別釋。唯初身念五法。名相稍隱。一知息入。二知息出。三知息長短。四知息遍身。五除諸身行。余文可見。禪門中問特勝依何地。答。解者不同。有師云。但在欲界未到乃至初禪。上地非不得之。以觀法不足故。如第四禪無出。入息及以喜樂。以明念處不便故也。又有一師。具如今文及法界次第禪門中說。並依經故作此釋也。有一師云。對四念處可爾。但分之不調。應如無漏十六行相一諦各四。於一念處各四特勝。身行者何必指出入息。必須心受乃能造行。是故第五入受念處。此師對地亦與今同。但對念處小不定耳。

○次明通明者。初來意中。言見三十六物者。前特勝中明三十六與此不異。又諸文皆云內外中間各十二物。唯禪門中但分內外。外有十物。內二十六。

{ "translations": [ "現代漢語譯本：", "因此，修習觀無常的法門，主要就是爲了對治這個地方（指對常樂我凈的執著）。進一步來說，對於四空定（四種無色界定：空無邊處定、識無邊處定、無所有處定、非想非非想處定），更需要仔細分辨它們之間的差異。所以，在空無邊處定的經文中，它的描述還比較簡略。應該說，『空散』是爲了識別想要散滅的慾望，因此稱為『離欲』。然後，用觀慧來觀察這種離欲的狀態，應該說，『離』就是指遠離慾望，這稱為『觀離欲』。在無所有處定的描述中，『若多若少』指的是，識無邊處定的識比較多，而無所有處定的識比較少。現在，用觀慧來觀察，這種『離』是多還是少呢？所以說『皆無』。『少』就是滅，所以說『觀滅』。以上這十六句是對前面內容的總結。橫向對比，念處（四念處：身念處、受念處、心念處、法念處）與根本定（四禪八定）的處理方式不同。縱向對比，根本定又依賴於念處。因為依賴於念處，所以不同於單純的根本定。因此，舉例說，就像食物沒有鹽一樣。單純地修習根本定，就像吃沒有味道的食物。特別殊勝的觀修，就像加了鹽一樣。根本定的深淺程度不同，所以說是『縱』。念處和法是平等的，所以說是『橫』。文章開頭雖然沒有列出數字，但名相和意義已經足夠完整，不需要另外解釋。只有最初的身念處中的五種方法，名相稍微隱晦。一是知道氣息進入，二是知道氣息呼出，三是知道氣息長短，四是知道氣息遍佈全身，五是去除各種身行。其餘的文字都可以理解。在禪門中，有人問，特別殊勝的觀修依賴於哪個層次？回答是，解釋的人不同。有的老師說，只在欲界未到地，乃至初禪。更高的層次並非不能達到，只是因為觀修的方法不足夠。比如第四禪沒有出入息以及喜樂，因為要清楚地覺察念處不方便。又有一位老師，完全按照現在的經文以及《法界次第禪門》中的說法，並且依據經典來做這樣的解釋。還有一位老師說，針對四念處來說可以這樣，但是分配得不太協調。應該像無漏的十六行相一樣，一個諦（苦集滅道四聖諦）各有四種行相，在一個念處中各有四種特別殊勝的觀修。身行，為什麼一定要指出入息呢？必須是心和感受才能造作行為。因此，第五個是進入受念處。這位老師對於層次的劃分也和現在相同，只是對於念處的分配稍微有些不同。", "", "○接下來闡明通明。最初的來意中，說到見到三十六種不凈物，前面特別殊勝的觀修中闡明的三十六種不凈物與這裡沒有區別。而且，各種經文中都說內外中間各有十二種不凈物，只有《禪門》中只分內外，外面有十種不凈物，裡面有二十六種。", "", "", "english_translations": [ "English version:", "Therefore, the practice of contemplating impermanence is primarily to counteract this place (referring to the attachment to permanence, bliss, self, and purity). Furthermore, regarding the Four Formless Realms (the four immaterial attainments: the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception), it is even more necessary to carefully distinguish their differences. Therefore, in the sutra text on the sphere of infinite space, its description is still relatively brief. It should be said that 'emptiness scattering' is to recognize the desire to scatter and extinguish desires, hence it is called 'separation from desire'. Then, using wisdom of observation to observe this state of separation from desire, it should be said that 'separation' refers to being away from desire, and this is called 'observing separation from desire'. In the description of the sphere of nothingness, 'whether much or little' refers to the fact that the consciousness in the sphere of infinite consciousness is more, while the consciousness in the sphere of nothingness is less. Now, using wisdom of observation, is this 'separation' much or little? Therefore, it is said 'all is nothing'. 'Little' is extinction, so it is said 'observing extinction'. The above sixteen sentences are a summary of the previous content. Horizontally, the treatment of the mindfulness establishments (the four mindfulness establishments: mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena) is different from the fundamental concentrations (the four dhyanas and eight samadhis). Vertically, the fundamental concentrations rely on the mindfulness establishments. Because they rely on the mindfulness establishments, they are different from the mere fundamental concentrations. Therefore, it is exemplified by saying that it is like food without salt. Simply practicing the fundamental concentrations is like eating tasteless food. The particularly excellent contemplation is like adding salt. The depth of the fundamental concentrations is different, so it is said to be 'vertical'. The mindfulness establishments and phenomena are equal, so it is said to be 'horizontal'. Although the numbers are not listed at the beginning of the text, the names and meanings are already complete enough, and there is no need to explain them separately. Only the five methods in the initial mindfulness of the body are slightly obscure in name and form. First, knowing the breath entering; second, knowing the breath exiting; third, knowing the length of the breath; fourth, knowing the breath pervading the whole body; fifth, removing all bodily activities. The rest of the text can be understood. In the Chan school, someone asked, on which level does the particularly excellent contemplation rely? The answer is that the interpretations differ. Some teachers say that it is only in the realm of desire before reaching, up to the first dhyana. Higher levels are not impossible to reach, but the methods of contemplation are not sufficient. For example, the fourth dhyana has no inhalation or exhalation, as well as joy and pleasure, because it is inconvenient to clearly perceive the mindfulness establishments. Another teacher completely follows the current text and the explanation in the 'Dharma Realm Sequential Chan Gate', and makes this explanation based on the sutras. There is also a teacher who says that it is acceptable to target the four mindfulness establishments in this way, but the allocation is not well-coordinated. It should be like the sixteen aspects of the unconditioned, with each of the four truths (the Four Noble Truths: truth of suffering, truth of the origin of suffering, truth of the cessation of suffering, truth of the path to the cessation of suffering) having four aspects, and each of the mindfulness establishments having four particularly excellent contemplations. Bodily activity, why must it point to inhalation and exhalation? It must be the mind and feelings that create actions. Therefore, the fifth is entering the mindfulness of feeling. This teacher's division of levels is the same as the current one, but the allocation of mindfulness establishments is slightly different.", "", "○ Next, clarifying the thorough understanding. In the initial intention, it is said that seeing the thirty-six impure things, the thirty-six impure things clarified in the previous particularly excellent contemplation are no different from here. Moreover, various sutras say that there are twelve impure things inside, outside, and in between, only the 'Chan Gate' divides them into inside and outside, with ten impure things outside and twenty-six inside." ] }

于中二十二是地。十四是水。而不分名相所屬地水。應云發毛爪齒薄皮厚皮筋肉骨髓(十)脾腎肝膽肺大腸小腸心胃胞(十)屎尿垢汗淚涕唾膿血脈(十)黃痰白痰癊肪𦙽腦膜(六)此三十六中發毛爪齒垢汗淚涕唾屎尿。此十屬外。餘者屬內。十中除發毛爪齒加膿血肪𦙽黃痰白痰癊髓腦。此十四屬水。餘者屬地。若各分十二隨相可知。華嚴等者。禪門中問何名通明。答。此禪觀法無別名目。北國諸師修得此禪欲以示人。既不知名立名不定。試欲安置根本禪中。而法相迥異。若對特勝名目全殊。始對背舍觀行條別。所以諸師名為通明。又有二解。初云。修時三事通觀。故名為通。此法明凈能開心眼。觀一達三所見無障。故名為明。此釋與今文異。又更一釋與今文同。所以得通明名者。因中說果故云通明。問。若爾。余禪亦得何但此耶。答。余禪雖得不如此疾。是故諸師以之為名。問。大集中釋名為如心乃至住大住等。何不依之而名通明耶。答。大集經中但云寶炬。名猶通漫未足可以與諸禪辯異。請觀音中觀於心脈亦似此禪。故云是此意也。亦未足釋此禪名也。從當知下既無的判。是故但以通明為名。次正明發中。初約大集五支。先列。次釋。釋文且依大集寶炬以釋其相。禪門雖云無的名目。釋義必依大集之文。不同諸師

【現代漢語翻譯】現代漢語譯本：二十二是地大的範疇，十四是水大的範疇。但並不區分名稱和表相，哪些屬於地大，哪些屬於水大。應當說：頭髮、毛髮、指甲、牙齒、薄皮、厚皮、肌肉、筋、骨、骨髓（共十種）；脾、腎、肝、膽、肺、大腸、小腸、心、胃、胞（共十種）；屎、尿、垢、汗、淚、涕、唾、膿、血、脈（共十種）；黃痰、白痰、癊、脂肪、𦙽、腦膜（共六種）。這三十六種中，頭髮、毛髮、指甲、牙齒、垢、汗、淚、涕、唾、屎、尿，這十種屬於外在。其餘屬於內在。十種水中，除去頭髮、毛髮、指甲、牙齒，加上膿、血、脂肪、𦙽、黃痰、白痰、癊、髓、腦。這十四種屬於水大，其餘屬於地大。如果各自區分十二種，隨著表相就可以知道。像《華嚴經》等所說的，禪門中問：『什麼叫做通明？』回答：『這種禪觀法沒有別的名稱。』北方的各位禪師修得這種禪法，想要展示給人看，既然不知道名稱，就立名不定，嘗試想要安置在根本禪中，而法相迥然不同。如果對照特勝禪，名目完全不同。開始對照背舍觀，觀行條目有區別。所以各位禪師稱之為通明。又有兩種解釋。最初說：『修習時，三事通達觀照，所以叫做通。』這種法明凈，能夠開啟心眼，觀一而通達三，所見沒有障礙，所以叫做明。這種解釋與現在的經文不同。又有一種解釋與現在的經文相同。所以得到通明這個名稱，是因為在因中說果，所以說通明。問：『如果這樣，其餘的禪法也可以，為什麼只有這種禪法可以呢？』答：『其餘的禪法雖然可以，但不像這種禪法這麼快。』所以各位禪師用它來作為名稱。問：『《大集經》中解釋名稱為如心，乃至住大住等，為什麼不依照它而命名為通明呢？』答：『《大集經》中只說是寶炬，名稱還很籠統，不足以與各種禪法辯論區別。』請看觀音菩薩的觀於心脈，也類似這種禪法，所以說是這個意思。也還不足以解釋這種禪法的名稱。從『當知』以下，既然沒有明確的判斷，所以只用通明作為名稱。其次是正明發中，最初依據《大集經》的五支，先列出，再解釋。解釋經文且依據《大集經》的寶炬來解釋它的表相。禪門雖然說沒有名稱，解釋意義必定依據《大集經》的經文，不同於各位禪師。

【English Translation】 English version: Twenty-two are of the element of earth, and fourteen are of the element of water. But without distinguishing the names and appearances, which belong to earth and which to water, it should be said: hair, body hair, nails, teeth, thin skin, thick skin, muscles, tendons, bones, marrow (ten in total); spleen, kidneys, liver, gallbladder, lungs, large intestine, small intestine, heart, stomach, womb (ten in total); feces, urine, dirt, sweat, tears, mucus, saliva, pus, blood, veins (ten in total); yellow phlegm, white phlegm, 癊, fat, 𦙽, meninges (six in total). Among these thirty-six, hair, body hair, nails, teeth, dirt, sweat, tears, mucus, saliva, feces, urine, these ten belong to the external. The rest belong to the internal. Among the ten of water, remove hair, body hair, nails, teeth, and add pus, blood, fat, 𦙽, yellow phlegm, white phlegm, 癊, marrow, brain. These fourteen belong to the element of water, and the rest belong to the element of earth. If each is distinguished into twelve, one can know according to the appearances. As said in the Avatamsaka Sutra (Hua Yan Jing), in the Chan school, one asks: 'What is called 通明 (Tong Ming, all-illuminating)?' The answer is: 'This Chan contemplation method has no other name.' The various Chan masters in the north, having cultivated this Chan method, want to show it to others. Since they do not know the name, they establish names that are not fixed, trying to place it within the fundamental Chan, but the Dharma characteristics are completely different. If compared to the 特勝 (Te Sheng, special victory) Chan, the names are completely different. Initially, compared to the 背舍 (Bei She, back-abandoning) contemplation, the contemplation practices have different categories. Therefore, the various masters call it 通明 (Tong Ming, all-illuminating). There are also two explanations. The first says: 'During cultivation, the three matters are all-pervasively contemplated, therefore it is called 通 (Tong, all-pervading).' This Dharma is clear and pure, able to open the mind's eye, contemplating one and penetrating three, with no obstruction in what is seen, therefore it is called 明 (Ming, illuminating). This explanation is different from the current text. Another explanation is the same as the current text. The reason for obtaining the name 通明 (Tong Ming, all-illuminating) is because the result is spoken of in the cause, therefore it is called 通明 (Tong Ming, all-illuminating). Question: 'If so, other Chan methods can also do this, why only this Chan method?' Answer: 'Although other Chan methods can, they are not as quick as this Chan method.' Therefore, the various masters use it as a name. Question: 'In the Mahasamghata Sutra (Da Ji Jing), the name is explained as 如心 (Ru Xin, as the mind), and even 住大住 (Zhu Da Zhu, abiding in great abiding), etc., why not name it 通明 (Tong Ming, all-illuminating) according to it?' Answer: 'In the Mahasamghata Sutra (Da Ji Jing), it is only said to be 寶炬 (Bao Ju, jewel torch), the name is still too general, not sufficient to argue and distinguish it from various Chan methods.' Please see that Avalokiteshvara Bodhisattva's contemplation of the heart pulse is also similar to this Chan method, therefore it is said to be this meaning. It is also not sufficient to explain the name of this Chan method. From 'when one should know' onwards, since there is no clear judgment, therefore only 通明 (Tong Ming, all-illuminating) is used as the name. Next is the 正明發中 (Zheng Ming Fa Zhong, correct illumination of arising within), initially based on the five branches of the Mahasamghata Sutra (Da Ji Jing), first listing them, then explaining them. The explanation of the text is based on the 寶炬 (Bao Ju, jewel torch) of the Mahasamghata Sutra (Da Ji Jing) to explain its appearance. Although the Chan school says there is no name, the explanation of the meaning must be based on the text of the Mahasamghata Sutra (Da Ji Jing), different from the various masters.

云無安致處。初釋覺支。經有五句合而為三。初別約二諦釋二覺。次合約真俗釋二思惟。三約三諦以釋心性。初釋如心可見。次又識俗諦下釋大覺。準禪門釋九十九等者。大小骨三百六十。髓九十九重。此骨間復有諸蟲。四頭四口九十九尾。其數非一。腦有四分分有十四重。五藏葉葉相覆如蓮華。孔竅空疏內外相通。各有九十九重。亦有八萬戶蟲。于中住止互相使役。音聲言語去來動息等。具如禪門修證中說。從思惟去所言真俗者。只是向所明真俗耳。乃至定支漸深細故。辯異如文。心行下釋觀支。言上覺支是解者。上根本支直覺八觸。暗證無觀故斥云解。心住下釋定支。不釋喜安二支也。指廣如文。發此下明諸地位。言初禪如泡。乃至第四如映象者。展轉相望漸漸深細。故約喻體以辯相貌。入無色界無色可喻。是故喻支但至四禪。無色但云三事空等。滅非想三種受想者。若法行比丘作是思惟。若有識想觸想及虛空想。若修無想永滅此想。想雖有三並是所滅。又滅大地通心所中受想心所。是故通名滅受想也。婆沙云。是定亦滅余心所法。何故但云滅受想耶。答。有云。唯滅此二。有云。此二勝故。有云。亦滅余心所且從勝說。又云。此二極為行者作疲極故。受於色作疲勞想于無色作疲勞。又此二法於二界中為勝故。受

於色勝想于無色勝。又能生於二種惑故。受生愛想生見。又問。此定為是有心為是無心。答。尊者陀提婆說云。有心若無心者。云何說從彼定起名死耶。如有比丘于日初分欲乞食去。時天大雨恐損衣色。立誓入滅定乃至雨止。雨經兩月乃止。比丘定起即死。色界不須段食入則經久。問。入時不立誓何法而起。答。如有心定法自應起。又問曰。三業之中何業先起后滅。答。若入定時先滅口次滅身後滅意。起則逆次先起于意。不可身起而意不起。問。滅定何別。答。滅是一剎那定是久相續。問。心不動名定。此定無心云何不動。答。雖無心不動。有四大相續。次有俗觀下判漏無漏者。此中判前如心等行大行等中真俗及漏無漏也。仍帶皮肉等相。故名為俗及有漏等。有深細如空之觀。名之為真及無漏也。此禪等者斥成論師。有漏名事無漏名理。故知此禪一一地中。皆有觀慧真俗相即。況過非想至滅受想。尚過特勝況根本耶。故斥論師不知用之為八解脫。而但以根本為事禪耶。道謂道共。定謂定共。次引毗曇斥成論師。毗曇明義不失義理。如汝所解。但有無漏理定。無八解脫事禪。當知汝論無俱解脫。約外道下破成論師。還將彼論戒慧難彼論師。是則下結難。客醫等者既無八解則無客定。將何以異外道禪耶。言八術者。大經第

【現代漢語翻譯】現代漢語譯本於色界（Rūpadhātu）的勝想勝過無色界（Arūpadhātu）的勝想，因為它還能產生兩種迷惑。受（Vedanā）生起愛（Taṇhā）想，想（Saññā）生起見（Diṭṭhi）。又問：此定（Samādhi）是有心（Sacetana）還是無心（Acetana）？答：尊者陀提婆（Thera Dhammadinna）說：『若是有心或無心，怎麼能說從彼定中生起名為死（Maraṇa）呢？』例如，有比丘在清晨想要去乞食，當時天降大雨，恐怕損壞衣物，於是立誓入滅盡定（Nirodha-samāpatti），直到雨停。雨下了兩個月才停，比丘從定中起來就死了。不需要段食（Kabaḷīkāra），入定則能經歷長久的時間。問：入定時不立誓，是什麼法使他從定中起來？答：如果是有心定，法自然會使他起來。又問：三業（身語意）之中，什麼業先起后滅？答：如果入定時，先滅口業（Vāk-kamma），其次滅身業（Kāya-kamma），最後滅意業（Mano-kamma）。生起時則逆次，先起意業，不可能身業生起而意業不起。問：滅盡定（Nirodha-samāpatti）和定（Samādhi）有什麼區別？答：滅盡定是一剎那，定是長久相續。問：心不動名為定，此定無心，怎麼能不動？答：雖然無心，但有四大（Mahābhūta）相續。其次有世俗觀（Lokiya-vipassanā），下判別有漏（Sāsava）無漏（Anāsava）者。此中判別前如心等行（Citta-saṅkhāra），大行等中真（Paramattha）俗（Sammuti）及有漏無漏。仍然帶有皮肉等相，所以名為俗及有漏等。有深細如空之觀，名之為真及無漏。此禪等者，駁斥成實論師（Satyasiddhi School）。有漏名為事（Dravya），無漏名為理（Tattva）。可知此禪一一地中，皆有觀慧（Vipassanā）真俗相即。何況超過非想非非想處（Nevasaññānāsaññāyatana）至滅受想（Saññāvedayitanirodha），尚且超過特勝（Visesa），何況根本定（Mūla-jhāna）？故駁斥論師不知用之為八解脫（Aṭṭha vimokkha），而但以根本定為事禪。道謂道共（Maggasādhāraṇa），定謂定共（Samādhisaādhāraṇa）。其次引用毗曇（Abhidhamma）駁斥成實論師。毗曇明義不失義理，如你所解，但有無漏理定，無八解脫事禪。當知你的論點沒有俱解脫（Ubhagato vimutto）。約外道下破成實論師，還將彼論戒慧難彼論師。是則下結難。客醫等者既無八解則無客定，將何以異外道禪耶。言八術者，《大般涅槃經》（Mahāparinirvāṇa Sūtra）第...

【English Translation】 English version The superior perception in the Realm of Form (Rūpadhātu) surpasses the superior perception in the Formless Realm (Arūpadhātu), because it can also generate two kinds of delusion. Feeling (Vedanā) gives rise to craving (Taṇhā), and perception (Saññā) gives rise to views (Diṭṭhi). Furthermore, it is asked: Is this concentration (Samādhi) with mind (Sacetana) or without mind (Acetana)? The Venerable Dhammadinna (Thera Dhammadinna) replied: 'If it is with mind or without mind, how can it be said that arising from that concentration is called death (Maraṇa)?' For example, if a bhikkhu in the early morning wants to go for alms, and at that time there is heavy rain, fearing damage to his robes, he makes a vow to enter the cessation of perception and feeling (Nirodha-samāpatti) until the rain stops. The rain lasts for two months before stopping, and the bhikkhu dies immediately upon arising from the concentration. There is no need for morsel food (Kabaḷīkāra); entering concentration allows one to experience a long period of time. Question: If no vow is made upon entering concentration, what dharma causes him to arise from the concentration? Answer: If it is concentration with mind, the dharma will naturally cause him to arise. Again, it is asked: Among the three karmas (body, speech, and mind), which karma arises first and ceases last? Answer: If entering concentration, speech karma (Vāk-kamma) ceases first, then body karma (Kāya-kamma), and finally mind karma (Mano-kamma). When arising, the reverse order occurs: mind karma arises first. It is impossible for body karma to arise without mind karma arising. Question: What is the difference between the cessation of perception and feeling (Nirodha-samāpatti) and concentration (Samādhi)? Answer: The cessation of perception and feeling is momentary, while concentration is a long-lasting continuum. Question: The mind not moving is called concentration; if this concentration is without mind, how can it not move? Answer: Although there is no mind, the four great elements (Mahābhūta) continue. Next, there is mundane insight (Lokiya-vipassanā), judging the conditioned (Sāsava) and unconditioned (Anāsava). Here, it distinguishes between the mundane (Sammuti) and ultimate (Paramattha), as well as the conditioned and unconditioned, in the preceding mental formations (Citta-saṅkhāra) and great practices. It still carries the characteristics of skin, flesh, etc., so it is called mundane and conditioned. There is a deep and subtle contemplation like emptiness, which is called ultimate and unconditioned. These meditations, etc., refute the Satyasiddhi School (Satyasiddhi School). The conditioned is called substance (Dravya), and the unconditioned is called principle (Tattva). It can be known that in each level of this meditation, there is insight (Vipassanā) where the ultimate and mundane are mutually inclusive. Moreover, surpassing the peak of existence (Nevasaññānāsaññāyatana) to the cessation of perception and feeling (Saññāvedayitanirodha), it even surpasses special attainments (Visesa), let alone the fundamental jhānas (Mūla-jhāna)? Therefore, it refutes the teachers who do not know to use it as the eight liberations (Aṭṭha vimokkha), but only consider the fundamental jhānas as meditative practices. The path is called path-common (Maggasādhāraṇa), and concentration is called concentration-common (Samādhisaādhāraṇa). Next, it quotes the Abhidhamma (Abhidhamma) to refute the Satyasiddhi School. The Abhidhamma clarifies the meaning without losing the principles. As you understand it, there is only unconditioned principle-concentration, without the eight liberations as meditative practices. Know that your argument does not have liberation in both ways (Ubhagato vimutto). Using the external paths below, it refutes the Satyasiddhi School, and also uses their precepts and wisdom to challenge those teachers. This concludes the challenge. Like a visiting doctor, if there are no eight liberations, then there is no visiting concentration. How is it different from the meditations of external paths? The eight arts are mentioned in the Mahāparinirvāṇa Sūtra (Mahāparinirvāṇa Sūtra), chapter...

二云。復有明醫曉八種術從遠方來。經文自解八術有八複次。一一複次皆自結喻云。除一闡提。古人共云。喻於八正以治八倒。章安云。有十種醫。但除圓教後心即是如來。余有十人。並須治之。果未滿故。謂圓初心中心。三教菩薩兩教二乘。斷結外道苦行外道。空見外道。此十醫中二是圓醫。善下八法名曉八術。當知成論既無客定。但有斷結苦行等三。又云。三達五根名為八術。又云。無常常等各四為八。據此二義則成論人八術全無。無常等四尚自不成。云何異於斷結等三。余在釋簽中明。

○次不凈下明無漏等。禪門明修故通列九。謂九想八念。十想背舍。勝處一切處。九次第師子超越。今文無者。八念十想已如前簡。勝處一切處合在背舍中明之。九定等三是果地法。若昔已得不復生此。是故此三今亦不論。今文加彼大不凈慈心因緣唸佛神通者。大不凈與九想但是粗細總別之殊。慈心彼文合在根本為十二門。唸佛彼文在八念中。神通既是諸禪之用。彼但明修是故不列。今恐習發故須列之。故知所列法相廣略。各有其意。今初九想者。若欲修習應往禪門。委尋其相。然此行者必須戒凈念心不悔。易受觀法能破貪慾。初標二人。次明二人發相。先明壞法人者。初此人下明壞法意。既無骨人可觀。是故進至第九燒

【現代漢語翻譯】現代漢語譯本：二云：又有精通八種醫術的明醫從遠方而來。《經文》自己解釋這八種醫術有八個複次，每一個複次都用譬喻來總結，說除了『一闡提』（斷絕善根的人）。古人普遍認為，這是用八正道來治療八顛倒。章安說，有十種病人需要醫治，但只要圓教的後心（指證悟后的心）顯現，那就是如來，其餘十種人都需要醫治，因為他們的果位尚未圓滿。這十種人指的是圓教的初心、中心，三教菩薩，兩教二乘（聲聞和緣覺），斷結外道，苦行外道，空見外道。這十種醫治對像中，有兩種是圓教的醫治對象。善於運用下述八種方法被稱為精通八術。應當知道，《成實論》既沒有客定，只有斷結、苦行等三種。又說，三達（宿命、天眼、漏盡）和五根（信、精進、念、定、慧）合起來稱為八術。又說，無常、苦、空、無我等各四種合起來為八。根據這兩種說法，《成實論》的人所說的八術完全沒有，無常等四種尚且不能成立，怎麼能和斷結等三種不同呢？其餘的在《釋簽》中說明。

○接下來，從不凈觀開始說明無漏等。禪門說明修習，所以總共列出九種，即九想、八念、十想、八背舍、八勝處、十一切處、九次第定、師子奮迅三昧、超越三昧。現在經文中沒有這些，是因為八念和十想已經在前面簡化過了。八勝處和十一切處合併在八背舍中說明。九次第定等三種是果地法，如果過去已經得到，就不會再產生。因此，這三種現在也不討論。現在經文中增加了大不凈觀、慈心觀、因緣觀、唸佛觀、神通觀。大不凈觀和九想只是粗細、總別上的不同。慈心觀在那部經文中合併在根本禪中，作為十二門。唸佛觀在那部經文中在八念中。神通既然是各種禪定的作用，那部經文只是說明修習，所以沒有列出。現在經文恐怕需要習發神通，所以需要列出。所以要知道，所列的法相，廣略各有其用意。現在先說九想觀，如果想要修習，應該到禪門中，詳細尋找其相。然而，修行此法的人必須戒律清凈，念心不悔，容易接受觀法，能夠破除貪慾。首先標出兩種人，其次說明兩種人發相。先說明壞法的人，首先此人下說明壞法的意圖。既然沒有骨人可以觀察，所以進而觀察到第九種——燒想。

【English Translation】 English version: Secondly, it is said: Moreover, a brilliant physician skilled in eight arts comes from afar. The scripture itself explains that these eight arts have eight further aspects, each of which concludes with a metaphor, saying that they exclude the 'Icchantika' (those who have severed their roots of goodness). The ancients commonly said that this is using the Eightfold Noble Path to cure the eight inversions. Zhang'an said that there are ten types of patients to be treated, but as long as the after-mind of the Perfect Teaching (referring to the mind after enlightenment) manifests, that is the Tathagata. The remaining ten types of people need to be treated because their fruition is not yet complete. These ten types refer to the initial mind and central mind of the Perfect Teaching, Bodhisattvas of the three teachings, the two vehicles of the two teachings (Śrāvakas and Pratyekabuddhas), those of external paths who sever bonds, those of external paths who practice asceticism, and those of external paths who hold empty views. Among these ten objects of treatment, two are objects of treatment in the Perfect Teaching. Being skilled in using the following eight methods is called being skilled in the eight arts. It should be known that the Satyasiddhi Śāstra has neither fixed guests, but only three, such as severing bonds and practicing asceticism. Furthermore, it says that the three insights (knowledge of past lives, divine eye, and extinction of outflows) and the five roots (faith, diligence, mindfulness, concentration, and wisdom) together are called the eight arts. Furthermore, it says that impermanence, suffering, emptiness, and non-self, each with four aspects, together make eight. According to these two statements, the eight arts spoken of by the people of the Satyasiddhi Śāstra are completely absent. The four aspects of impermanence, etc., cannot even be established, so how can they be different from the three of severing bonds, etc.? The rest is explained in the Shiqian.

○ Next, starting from the Impurity Contemplation, it explains non-outflow, etc. The Chan school explains cultivation, so it lists nine in total, namely the Nine Contemplations, the Eight Recollections, the Ten Contemplations, the Eight Liberations, the Eight Mastery, the Ten All-Encompassing Spheres, the Nine Sequential Dwellings, the Lion's Sport Samadhi, and the Transcendental Samadhi. The reason these are not in the current text is that the Eight Recollections and the Ten Contemplations have already been simplified earlier. The Eight Mastery and the Ten All-Encompassing Spheres are combined and explained in the Eight Liberations. The Nine Sequential Dwellings, etc., are methods of the fruition stage. If they have been attained in the past, they will not arise again. Therefore, these three are not discussed now either. The current text adds the Great Impurity Contemplation, the Loving-Kindness Contemplation, the Conditioned Arising Contemplation, the Buddha Recitation Contemplation, and the Supernormal Power Contemplation. The Great Impurity Contemplation and the Nine Contemplations are only different in terms of coarse and fine, general and specific. The Loving-Kindness Contemplation is combined with the fundamental dhyana in that scripture, as the twelve doors. The Buddha Recitation Contemplation is in the Eight Recollections in that scripture. Since supernormal powers are the function of various dhyanas, that scripture only explains cultivation, so it does not list them. The current text is afraid that supernormal powers need to be developed through practice, so it needs to list them. Therefore, it should be known that the listed dharma characteristics, in terms of breadth and brevity, each have their own intention. Now, first, regarding the Nine Contemplations, if you want to cultivate them, you should go to the Chan school and seek their characteristics in detail. However, those who practice this method must have pure precepts, a mindful and unrepentant mind, be easy to accept the contemplation method, and be able to break through greed. First, it marks out two types of people, and secondly, it explains the manifestation of the two types of people. First, it explains those who destroy the dharma, and first, this person below explains the intention of destroying the dharma. Since there are no bones to observe, it proceeds to observe the ninth, the contemplation of burning.

想。既無下辯異。愿智頂禪者。此壞法人不修背舍乃至超越。此超越禪最為高上。故名為頂。此禪又能轉壽為福。轉福為壽名為愿智。大論十九云。欲知三世事隨愿即知。亦名無諍。能令他心不起諍故。此超越禪亦具四辯。俱舍二十七云。以愿為先引起妙智。如願而了故名愿智。雖言燒滅等者。身想雖無而身實在。如滅受想。受想雖滅而身實證。此人下辯壞法人有退無退。如毗曇等者。婆沙中問。阿羅漢退。不應二三兩果亦退。答。阿羅漢退牽二果退。猶如沙井上下有磚中間唯砂。上磚若頹。從上至下。其中間砂。豈得不頹。四果如上磚。二果如中砂。初果如底下。若至底竟不復得去。問。若至初果亦應言退第二第三。答。如人墮於三層之屋。彼亦如是。雖即不言退第二三。二三實退。複次二三是第四因。其果既退其因亦退。若爾。初果亦是第四果因。亦應說退。答。初果之前更無有果。若彼退時更無住處。若許初退則有多妨。本是見諦今非見諦。本是得果今非得果。本是決定今非決定。本是聖人今非聖人。離如是過故不說退。問。退經幾時。答。經少時乃至自不知退。若自知退當修勝進方便。複次彼煩惱現在前時。心生慚愧速作方便。如明眼人晝日平地顛蹶。尋即還起四方顧視無見者不。彼亦如是。若佛若聖弟子善

【現代漢語翻譯】現代漢語譯本：想。既然沒有更低層次的辯論異議，希望智頂禪者（擁有智慧頂點的禪定者）。這種壞法人不修習背舍（一種解脫方法），乃至超越（一切禪定）。這種超越禪最為高上，所以名為頂。此禪還能將壽命轉化為福報，將福報轉化為壽命，名為愿智。大智度論第十九卷說：『想要知道過去、現在、未來三世的事情，隨著願望就能知道。』也叫無諍（沒有爭論），能使他人的心中不生起爭論的緣故。這種超越禪也具備四種辯才。《俱舍論》第二十七卷說：『以願望為先導，引起微妙的智慧，如願而明瞭，所以名為愿智。』雖然說燒滅等，身體的想念雖然沒有了，但身體是實在的，如同滅盡受想（一種禪定狀態）。受想雖然滅盡了，但身體確實證得了。這種人，下辯壞法人，有退轉和沒有退轉的情況。如同毗曇等所說。婆沙中問：阿羅漢（已證得最高果位的人）會退轉嗎？不應該二果（斯陀含）和三果（阿那含）也會退轉。回答：阿羅漢退轉會牽連二果退轉，就像沙井，上下有磚，中間只有沙子。上面的磚如果倒塌，從上到下，中間的沙子，難道不會倒塌嗎？四果就像上面的磚，二果就像中間的沙子，初果（須陀洹）就像底下的磚。如果到了最底下，就不能再退了。問：如果到了初果，也應該說退到第二果和第三果。答：就像人從三層樓的房子上掉下來，情況也是這樣。雖然沒有直接說退到第二果和第三果，但實際上二果和三果已經退轉了。再次，二果和三果是第四果（阿羅漢果）的因，它的果既然退轉了，它的因也退轉了。如果這樣，初果也是第四果的因，也應該說退轉。答：初果之前沒有其他的果位了，如果他退轉的時候，就沒有住處了。如果允許初果退轉，就會有很多妨礙：本來是見諦（證悟真理），現在不是見諦；本來是得果，現在不是得果；本來是決定（不會墮落），現在不是決定；本來是聖人，現在不是聖人。爲了避免這樣的過失，所以不說退轉。問：退轉經過多長時間？答：經過很短的時間，甚至自己都不知道退轉。如果自己知道退轉，應當修習勝進的方便。再次，當煩惱現前的時候，心中生起慚愧，迅速採取措施。就像明眼人在白天平地上跌倒，立刻就會站起來，四處看看有沒有人看見。他們也是這樣。無論是佛陀還是聖弟子，都善於... English version: Thought. Since there are no lower-level debates or objections, it is hoped that the Wisdom-Peak Meditator (one who possesses the peak of wisdom in meditation). This 'bad-law person' does not cultivate 'back-abandonment' (a method of liberation), and even transcends (all meditations). This transcendent meditation is the highest, so it is called 'Peak'. This meditation can also transform lifespan into blessings, and blessings into lifespan, and is called 'Wish-Wisdom'. The Mahaprajnaparamita Shastra, Chapter 19, says: 'If you want to know the affairs of the past, present, and future, you can know them according to your wishes.' It is also called 'Non-Contention' (without argument), because it can prevent contention from arising in the minds of others. This transcendent meditation also possesses the four kinds of eloquence. The Abhidharmakosha, Chapter 27, says: 'Using wishes as a guide, it gives rise to subtle wisdom, and is understood as wished, so it is called Wish-Wisdom.' Although it speaks of burning and extinguishing, although the thought of the body is gone, the body is real, like the extinction of sensation and thought (a state of meditation). Although sensation and thought are extinguished, the body is indeed attained. This person, the 'bad-law person' with lower eloquence, has cases of regression and non-regression. As the Vibhasa and others say. In the Mahavibhasa, it is asked: Does an Arhat (one who has attained the highest fruit) regress? It should not be that the Second Fruit (Sakradagamin) and the Third Fruit (Anagamin) also regress. The answer is: An Arhat's regression will involve the regression of the Second Fruit, just like a sand well, with bricks above and below, and only sand in the middle. If the upper brick collapses, from top to bottom, the sand in the middle, how can it not collapse? The Fourth Fruit is like the upper brick, the Second Fruit is like the sand in the middle, and the First Fruit (Srotapanna) is like the brick at the bottom. If it reaches the very bottom, it cannot regress any further. Question: If it reaches the First Fruit, it should also be said to regress to the Second and Third Fruits. Answer: It is like a person falling from a three-story house, the situation is the same. Although it is not directly said to regress to the Second and Third Fruits, in reality, the Second and Third Fruits have regressed. Furthermore, the Second and Third Fruits are the cause of the Fourth Fruit (Arhat Fruit), and since its fruit has regressed, its cause has also regressed. If so, the First Fruit is also the cause of the Fourth Fruit, and it should also be said to regress. Answer: There are no other fruits before the First Fruit, and if he regresses, there is no place to stay. If the regression of the First Fruit is allowed, there will be many obstacles: originally it was 'seeing the truth' (enlightenment), now it is not 'seeing the truth'; originally it was 'attaining the fruit', now it is not 'attaining the fruit'; originally it was 'determined' (not to fall), now it is not 'determined'; originally it was a sage, now it is not a sage. In order to avoid such faults, it is not said to regress. Question: How long does the regression last? Answer: It lasts for a very short time, and even one does not know that one has regressed. If one knows that one has regressed, one should cultivate the means of superior progress. Furthermore, when afflictions appear, shame arises in the mind, and measures are taken quickly. It is like a sighted person falling on flat ground in broad daylight, who will immediately get up and look around to see if anyone has seen him. They are also like this. Whether it is the Buddha or the holy disciples, they are good at...

【English Translation】 Thought. Since there are no lower-level debates or objections, it is hoped that the Wisdom-Peak Meditator (one who possesses the peak of wisdom in meditation). This 'bad-law person' does not cultivate 'back-abandonment' (a method of liberation), and even transcends (all meditations). This transcendent meditation is the highest, so it is called 'Peak'. This meditation can also transform lifespan into blessings, and blessings into lifespan, and is called 'Wish-Wisdom'. The Mahaprajnaparamita Shastra, Chapter 19, says: 'If you want to know the affairs of the past, present, and future, you can know them according to your wishes.' It is also called 'Non-Contention' (without argument), because it can prevent contention from arising in the minds of others. This transcendent meditation also possesses the four kinds of eloquence. The Abhidharmakosha, Chapter 27, says: 'Using wishes as a guide, it gives rise to subtle wisdom, and is understood as wished, so it is called Wish-Wisdom.' Although it speaks of burning and extinguishing, although the thought of the body is gone, the body is real, like the extinction of sensation and thought (a state of meditation). Although sensation and thought are extinguished, the body is indeed attained. This person, the 'bad-law person' with lower eloquence, has cases of regression and non-regression. As the Vibhasa and others say. In the Mahavibhasa, it is asked: Does an Arhat (one who has attained the highest fruit) regress? It should not be that the Second Fruit (Sakradagamin) and the Third Fruit (Anagamin) also regress. The answer is: An Arhat's regression will involve the regression of the Second Fruit, just like a sand well, with bricks above and below, and only sand in the middle. If the upper brick collapses, from top to bottom, the sand in the middle, how can it not collapse? The Fourth Fruit is like the upper brick, the Second Fruit is like the sand in the middle, and the First Fruit (Srotapanna) is like the brick at the bottom. If it reaches the very bottom, it cannot regress any further. Question: If it reaches the First Fruit, it should also be said to regress to the Second and Third Fruits. Answer: It is like a person falling from a three-story house, the situation is the same. Although it is not directly said to regress to the Second and Third Fruits, in reality, the Second and Third Fruits have regressed. Furthermore, the Second and Third Fruits are the cause of the Fourth Fruit (Arhat Fruit), and since its fruit has regressed, its cause has also regressed. If so, the First Fruit is also the cause of the Fourth Fruit, and it should also be said to regress. Answer: There are no other fruits before the First Fruit, and if he regresses, there is no place to stay. If the regression of the First Fruit is allowed, there will be many obstacles: originally it was 'seeing the truth' (enlightenment), now it is not 'seeing the truth'; originally it was 'attaining the fruit', now it is not 'attaining the fruit'; originally it was 'determined' (not to fall), now it is not 'determined'; originally it was a sage, now it is not a sage. In order to avoid such faults, it is not said to regress. Question: How long does the regression last? Answer: It lasts for a very short time, and even one does not know that one has regressed. If one knows that one has regressed, one should cultivate the means of superior progress. Furthermore, when afflictions appear, shame arises in the mind, and measures are taken quickly. It is like a sighted person falling on flat ground in broad daylight, who will immediately get up and look around to see if anyone has seen him. They are also like this. Whether it is the Buddha or the holy disciples, they are good at...

人無見我者不。亦如暖身體人有小火墮在身上。尋即除卻。問。既退兩果。兩果不應作者為作不耶。答。不作也。果人所行異凡夫故。然慧解脫亦不併退。有退義故故說有退。阿含下引第三果退以為類例。亦是不得事禪之人。此人雖退不失道共。此生還得。故知阿含與婆沙意同。既言欲飽自來。即是于初果身中。作初果人所作事也。皆不失道共故得為例。若然下判無事禪成慧解脫。並依世道用欣厭斷。故名世智。若無漏道隨依一地。斷自上下三界諸惑兼得滅定。是故不退。若不壞下次釋不壞法人。初明不壞法相。言觀練熏修者。具如法界次第中說。言練禪者即九次第定。具如摩耶經云。入初禪已次入二禪。如是次第至滅受想定。依於九處次第而入。故得名也。又入無間故名為次第。言熏禪者。即師子奮迅。猶如師子奮諸塵土。謂奮迅入出。所言入者具入九定。從下以至滅定為順。所言逆者。從滅定起復入非想。如是次第復至初禪。所言出者。逆順皆經入一散心。言修禪者即是超越。謂超入超出各有若逆若順及以逆順。順者。離欲入初禪。從初禪超入非想處。非想處超入滅定。滅定超入二禪。二禪超入滅定。如是乃至非想。所言逆者。從滅定起入初禪。初禪起入非想。非想起入初禪。如是無所有處乃至二禪。言逆順者。

【現代漢語翻譯】現代漢語譯本問：如果人沒有看見『我』（ātman，靈魂），那會怎樣？答：就像有人身上不小心沾了小火星，會立刻去除一樣。問：既然已經退失了斯陀含（Sakadāgāmin，二果）和阿那含（Anāgāmin，三果），那麼這兩果的聖者還會繼續修行嗎？答：不會再像凡夫那樣造作惡業了，因為果位聖者的行為不同於凡夫。然而，慧解脫（prajñā-vimokṣa）的阿羅漢（Arhat，無學）也不會完全退失，因為有退失的可能性，所以才說有退失。阿含經中引用三果退失作為例子，也是指那些沒有獲得事禪（指四禪八定）的人。這種人即使退失，也不會失去道共戒（śīla，與道相應的戒律），此生還能重新獲得。因此，可知阿含經與《大毗婆沙論》（Mahāvibhāṣā）的觀點相同。既然說『自然會飽』，那就是說在初果須陀洹（Srotaāpanna，預流果）的身份中，做著初果聖者該做的事情。因為都沒有失去道共戒，所以可以作為例子。如果這樣，下面判斷說沒有事禪也能成就慧解脫，都是依靠世間道，用欣厭（喜歡和厭惡）來斷除煩惱，所以稱為世智（世間的智慧）。如果無漏道（anāsrava-mārga）隨順於某一地（禪定），斷除自地及上下三界的各種迷惑，兼得滅盡定（nirodha-samāpatti），所以不會退失。如果是不壞法人（avaivartika），下面解釋不壞法人的含義。首先說明不壞法的相狀。所說的觀、練、熏、修，都詳細地在《法界次第》（Dharma-dhātu-次第）中說明。所說的練禪，就是九次第定（navānupūrva-vihāra-samāpatti）。詳細地在《摩耶經》（Māyā-sūtra）中說：『進入初禪后，依次進入二禪，這樣次第直到滅受想定（saṃjñā-vedayita-nirodha）。』依據九個次第處所依次進入，所以得名九次第定。又因為進入時沒有間隔，所以名為次第。所說的熏禪，就是師子奮迅三昧（simha-vijṛmbhita-samādhi）。就像獅子抖擻身上的塵土一樣，指的是奮迅地入出禪定。所說的『入』，指的是具足進入九定，從下到滅盡定為順。所說的『逆』，指的是從滅盡定起，又進入非想非非想處定（naivasaṃjñānāsaṃjñāyatana-samāpatti），這樣次第又回到初禪。所說的『出』，指的是逆順都經過進入一散心（沒有禪定的心）。所說的修禪，就是超越三昧（atikrama-samādhi）。指的是超入、超出，各有逆、順以及逆順。順的是：離欲界欲進入初禪，從初禪超入非想非非想處，非想非非想處超入滅盡定，滅盡定超入二禪，二禪超入滅盡定，這樣乃至非想非非想處。所說的逆是：從滅盡定起進入初禪，初禪起進入非想非非想處，非想非非想處起進入初禪，這樣無所有處（ākiṃcanyāyatana）乃至二禪。所說的逆順是：

【English Translation】 English version Question: If a person does not see the 'self' (ātman), what happens? Answer: It is like a small spark falling on someone's body, which is immediately removed. Question: Since the Sakadāgāmin (Once-Returner, second fruit) and Anāgāmin (Non-Returner, third fruit) have already regressed, will these two fruits of the holy ones continue to practice? Answer: They will no longer create evil deeds like ordinary people, because the actions of the holy ones of the fruits are different from those of ordinary people. However, the Arhat (Worthy One, fourth fruit) of wisdom liberation (prajñā-vimokṣa) will not completely regress either, because there is a possibility of regression, so it is said that there is regression. The Āgama-sūtra quotes the regression of the third fruit as an example, which also refers to those who have not attained the dhyānas (meditative states). Even if such a person regresses, they will not lose the śīla (precepts) associated with the path, and they can regain it in this life. Therefore, it can be known that the Āgama-sūtra has the same view as the Mahāvibhāṣā. Since it is said that 'they will naturally be full,' it means that in the identity of the Srotaāpanna (Stream-Enterer, first fruit), they are doing what the holy ones of the first fruit should do. Because they have not lost the śīla associated with the path, they can be taken as examples. If so, the following judgment says that without the dhyānas, one can achieve wisdom liberation, all relying on the worldly path, using liking and disliking to cut off afflictions, so it is called worldly wisdom (worldly knowledge). If the anāsrava-mārga (path free from outflows) follows a certain ground (meditative state), cutting off various delusions of its own ground and the three realms above and below, and also attains nirodha-samāpatti (cessation attainment), so it will not regress. If it is an avaivartika (non-regressing) person, the following explains the meaning of a non-regressing person. First, explain the characteristics of non-regressing dharma. The so-called contemplation, practice, cultivation, and training are all explained in detail in the Dharma-dhātu-次第 (Order of the Dharma Realm). The so-called practice of dhyāna is the navānupūrva-vihāra-samāpatti (nine successive abidings). It is described in detail in the Māyā-sūtra: 'After entering the first dhyāna, successively enter the second dhyāna, and so on until saṃjñā-vedayita-nirodha (cessation of perception and feeling).' Entering successively according to the nine successive abidings, it is named the nine successive abidings. Also, because there is no interval when entering, it is called successive. The so-called cultivation of dhyāna is the simha-vijṛmbhita-samādhi (lion's sport samādhi). Just like a lion shaking off the dust on its body, it refers to entering and exiting dhyāna vigorously. The so-called 'entering' refers to fully entering the nine dhyānas, from the bottom to cessation attainment in order. The so-called 'reversing' refers to starting from cessation attainment and entering the naivasaṃjñānāsaṃjñāyatana-samāpatti (neither perception nor non-perception), and so on back to the first dhyāna. The so-called 'exiting' refers to both forward and reverse passing through a distracted mind (a mind without dhyāna). The so-called cultivation of dhyāna is the atikrama-samādhi (transcending samādhi). It refers to entering and exiting, each with forward, reverse, and forward-reverse. Forward is: leaving the desire realm and entering the first dhyāna, from the first dhyāna transcending into neither perception nor non-perception, neither perception nor non-perception transcending into cessation attainment, cessation attainment transcending into the second dhyāna, the second dhyāna transcending into cessation attainment, and so on to neither perception nor non-perception. The so-called reverse is: starting from cessation attainment and entering the first dhyāna, the first dhyāna starting and entering neither perception nor non-perception, neither perception nor non-perception starting and entering the first dhyāna, and so on to ākiṃcanyāyatana (nothingness) and even the second dhyāna. The so-called forward-reverse is:

從上超下從下超上。相對交過還至滅定及以初禪。三種出者如入無異。但逆及順。皆須經一散心中已次入諸定。委在法界次第及大品大論。若依涅槃後分練熏義同。修禪稍異。經云。有二種。一者與此文同。二者超一超二。或至全超。言一二者不能遠超。言遠超者必能一二。若修時下對修辯發。愛多等者。今此並約九想自身他身以為內外。廣如大論二十一釋背舍中說。又云。初習觀時俱觀。習熟除內。亦可愛多觀外謂九想。見多觀身謂背舍。內外俱觀謂勝處。于坐下正明發相。不壞法人但至第八。𦠇(粗鄧切)潰者散也。[泳-永+柴][泳-永+柴]者汁流貌。字無正體。滂沱者亦流貌。未見下明功能。初明治欲功能。初法二譬明觀成生厭。如捉凈法婆羅門者。大論二十二釋十想至食不凈想中雲。如一婆羅門修凈潔法。有因緣事至不凈國。念言。我當云何離此不凈食得清凈食耶。見一老母賣白髓餅。便語之言。我有緣住此百日。常作此餅來送與我。多與汝直。老母日日送之。婆羅門歡喜貪著飽食。后時作餅日漸無色無味。即問之言。何緣爾耶。老母答言。癰瘡已差。婆羅門言。此何語耶。答言。我大家夫人隱處有癰。以面酥甘草傅之。癰熱膿出和合酥餅。日日如是。是故餅味及色俱好。今夫人癰差。何處更得。婆羅

門聞之。以拳自打槌胸乾嘔。我當云何破此凈法我爲了矣。棄捨緣事馳還本國。行人亦爾。著好飲食觀見不凈。不復可貪。今借喻假想意亦如是。身如癰餅謂之為凈。若知不凈還於涅槃清凈本國。若證下觀成。尚不下舉況厭相。嗚字應作歍。口相近也。若作嗚嗚呼字耳。如是想者下與特勝辯異。如貪食人等者。愛身如貪食穢身如豬豬。實觀如審知。存身如強食見蟲如假想。厭強如不食。前特勝下合喻。特勝是實觀。九想是假想。故下引證。六賊者六慾也。此九通能治於六欲。若別治者。死想治威儀言語二欲。脹壞啖三治形貌一欲。血涂膿爛青瘀三治色一欲。骨燒二治細滑一欲。九想又復通治所著人慾散治人相欲。能動九十八使山故。所治最強。言怨詐者。愛如怨家詐為親友。令人起貪如詐親。牽人入惡如怨家。具如大經二十一。如是下明助大小乘功能。初正釋。次引證。初文者。或隨本習或隨現觀。故大小乘同爲貪慾之所障礙。障去習發遂本所期。今時行者言雖尚深寧免愛縛。不信此觀豈會真理。釋論下破謬。兼證九想能發大乘。故知諸師不體論意。

○次釋背舍。初重判淺深。前三是根本是有漏名根本味。特勝通明名根本凈。九想已去觀練熏脩名四事定。今於事定但說觀禪。于觀禪中文猶未盡。次九想后以明

【現代漢語翻譯】現代漢語譯本：門（指修行者）聽到這些，便捶胸頓足，甚至乾嘔，心想：『我該如何才能破除這種對清凈之法的執著？我真是太執迷了！』於是放棄攀緣外境，返回清凈的本國（涅槃）。修行人也是如此，如果貪戀好的飲食，一旦觀見到不凈之相，便不再貪戀。現在用借喻和假想，道理也是一樣。把身體看作癰瘡膿餅，還以為是清凈的。如果知道身體是不凈的，就能返回涅槃清凈的本國。如果證得了下觀成就，尚且不會向上貪求，更何況是厭惡之相呢？』『嗚』字應該寫作『歍』，表示口相近的樣子。如果寫作『嗚嗚呼呼』，那就錯了。像這樣修習九想觀的人，在下觀方面與修習特勝觀的人有所不同。比如貪吃的人，愛戀身體就像貪吃的人愛戀豬肉一樣，把污穢的身體看作豬一樣。實觀就像審知豬肉的來源。存身就像勉強吃東西，見到蟲子就像假想。厭惡強食就像不吃東西。前面特勝觀是下合喻，特勝觀是實觀，九想觀是假想。所以下面引用經文來證明。『六賊』指的是六慾。這九想觀都能普遍地對治六慾。如果分別對治，死想能對治威儀和言語兩種欲，脹想、壞想、啖想三種能對治形貌一種欲，血涂、膿爛、青瘀三種能對治色一種欲，骨想和燒想兩種能對治細滑一種欲。九想觀又能普遍地對治對人的貪戀，分散地對治對人相的貪戀。因為它能動搖九十八使山，所以對治的力量最強。說愛是『怨詐』，是因為愛就像怨家一樣，假裝成親友，引誘人產生貪戀，就像虛假的親友一樣。牽引人進入惡道，就像怨家一樣。具體內容詳見《大般涅槃經》第二十一卷。下面說明九想觀輔助大小乘的功能。首先是正面的解釋，其次是引用經文來證明。就經文而言，有的是隨順本來的習氣，有的是隨順現在的觀行，所以大小乘都同樣被貪慾所障礙。障礙去除，習氣發動，就能達到本來的目標。現在修行的人，言語雖然高深，但恐怕難以避免愛的束縛。不相信這種觀行，怎麼能領會真正的道理呢？《釋論》下面是破斥謬論，兼證明九想觀能啓發大乘。由此可知，各位法師沒有領會《釋論》的含義。接下來解釋背舍（Vimoksha，解脫）。首先是重新判別淺深。前面的三種（死想、脹想、壞想）是根本，是有漏的，稱為根本味。特勝觀通於明，稱為根本凈。九想觀以後的觀練熏修，稱為四事定。現在在四事定中只說觀禪，在觀禪中經文還沒有說完。接下來在九想觀之後進行說明

【English Translation】 English version: When the gate (referring to a practitioner) hears this, they beat their chests and retch, thinking: 'How can I break this attachment to pure Dharma? I am too obsessed!' Thus, they abandon clinging to external objects and return to their pure homeland (Nirvana). Practitioners are the same; if they are attached to good food, once they see the impure aspects, they will no longer be attached. Now, using metaphor and imagination, the principle is the same. Viewing the body as a festering sore, they still think it is pure. If they know the body is impure, they can return to the pure homeland of Nirvana. If one attains the lower contemplation, they will not crave upwards, let alone loathe the appearance?' The word 'wu' should be written as 'e', indicating the closeness of the mouth. If it is written as 'wuwuhu', it is wrong. Those who practice the Nine Contemplations in this way differ from those who practice the Special Insight Contemplation in terms of lower contemplation. For example, a glutton loves the body like a glutton loves pork, viewing the filthy body as a pig. Real contemplation is like knowing the source of the pork. Maintaining the body is like forcing oneself to eat, seeing worms is like imagining. Loathing forced eating is like not eating. The previous Special Insight Contemplation is a lower analogy; Special Insight Contemplation is real contemplation, and the Nine Contemplations are imaginary contemplation. Therefore, the following quotes scriptures to prove it. The 'Six Thieves' refer to the six desires. These Nine Contemplations can universally counteract the six desires. If they are treated separately, the Contemplation of Death can counteract the two desires of demeanor and speech, the three contemplations of Bloating, Decay, and Devouring can counteract one desire of appearance, the three contemplations of Blood-smeared, Pus-rotted, and Green-bruised can counteract one desire of color, and the two contemplations of Bones and Burning can counteract one desire of smoothness. The Nine Contemplations can also universally counteract the attachment to people, and dispersedly counteract the attachment to the appearance of people. Because it can shake the mountain of ninety-eight afflictions, its power to counteract is the strongest. Saying that love is 'resentful deceit' is because love is like an enemy, pretending to be a friend, enticing people to generate greed, just like false friends. Leading people into evil paths is like an enemy. See the twenty-first volume of the Mahaparinirvana Sutra for details. The following explains the function of the Nine Contemplations in assisting the Great and Small Vehicles. First is the positive explanation, and second is the quotation of scriptures to prove it. As far as the scriptures are concerned, some follow the original habits, and some follow the present contemplation, so both the Great and Small Vehicles are equally hindered by greed. When the obstacles are removed and the habits are activated, they can achieve their original goals. People who practice now, although their words are profound, I am afraid it is difficult to avoid the bondage of love. If you do not believe in this contemplation, how can you understand the true principle? The Shilun below is to refute fallacies, and also to prove that the Nine Contemplations can inspire the Great Vehicle. From this, it can be known that the Dharma masters did not understand the meaning of the Shilun. Next, the Vimoksha (Vimoksha, liberation) is explained. First, the shallow and deep are re-judged. The previous three (Contemplation of Death, Contemplation of Bloating, Contemplation of Decay) are fundamental, are with outflows, and are called fundamental taste. The Special Insight Contemplation is connected to brightness and is called fundamental purity. The contemplation, practice, and cultivation after the Nine Contemplations are called the Four Affairs Samadhi. Now, in the Four Affairs Samadhi, only the contemplation Chan is discussed, and the scriptures in the contemplation Chan have not yet been finished. Next, it will be explained after the Nine Contemplations.

背舍。復應簡云練熏修三非今所明。文在後簡大小別故。言總別者。總與不壞人共。別在菩薩行。又背舍下判因果以釋名。言因中說果者。有人云。背舍即是解脫異名。今以衍門往驗意則不然。大品云。菩薩依背舍入九定。及身證那含雖得九定。亦復未受八解之名。故知因時厭背舍離煩惱。名為背舍。后時具足觀練熏修。發真無漏三界結盡。爾時背舍轉名解脫。故知背舍在因解脫在果。若名背舍為解脫者。即是因中說果義乃至果中說因義。亦可通。若言異名乃成大妨。故婆沙中問。背舍是何義。答。背舍是棄義。初二棄色愛心。第三棄不凈心。從第四去至非想處。棄下地法。滅受想法棄一切有緣。尊者和須蜜云。得脫義是解脫義得脫煩惱故也。又虛想得解名為解脫。故知論文亦是背舍從因解脫從果。故今文中從背者已下。重述從因義邊以釋背舍。言凈潔五欲者。禪門中雲。欲界凡夫迷情貪著不凈之法。以為凈妙。名不凈五欲。從欲界定乃至非想雖有著心。猶名凈潔五欲。今以背舍無漏對治厭離不著。故名背舍凈潔五欲。若破下次明對治。外約九想。內約背舍。隨人不同故立觀各異。一內有去。略列初后二名。釋中一一標名解釋。故不煩預列。所言下正明。初背舍發中初略釋。次若修下廣釋。于中先對禪門辯異。次行者

【現代漢語翻譯】現代漢語譯本：『背舍』（背離和捨棄）。再次應該簡要說明『練』（練習）、『熏』（熏習）、『修』（修行）這三種，但現在不是要說明這些。相關內容在後面，簡要說明大小的區別。說到總和別，總的來說與不壞之人相同，區別在於菩薩的修行。另外，在『背舍』之後，通過判斷因果來解釋名稱。說到因中說果，有人說，『背舍』就是『解脫』（從束縛中解脫）的另一個名稱。現在用衍門來驗證，意思並非如此。《大品》中說，菩薩依靠『背舍』進入九定，以及身證那含（不還果），雖然得到九定，也沒有得到八解的名稱。所以知道在因地厭惡背離煩惱，名為『背舍』。之後具足觀、練、熏、修，發起真正的無漏智慧，三界結盡，那時『背舍』轉名為『解脫』。所以知道『背舍』在因，『解脫』在果。如果說『背舍』就是『解脫』，那就是因中說果的含義，乃至果中說因的含義，也可以通用。如果說是異名，那就成了很大的妨礙。所以《婆沙》中問，『背舍』是什麼意思？回答說，『背舍』是捨棄的意思。最初兩個捨棄色愛之心，第三個捨棄不凈之心，從第四個到非想處，捨棄下地之法，滅受想（感受和想法）捨棄一切有緣。尊者和須蜜說，得到脫離的意義就是解脫的意義，因為得到脫離煩惱。又虛想得到解脫名為解脫。所以知道論文也是『背舍』從因，『解脫』從果。所以現在文中從『從背者』以下，重新敘述從因的意義來解釋『背舍』。說到『凈潔五欲』，禪門中說，欲界凡夫迷惑于情愛，貪著不凈之法，以為是凈妙的，名為不凈五欲。從欲界定乃至非想，雖然有著心，仍然名為凈潔五欲。現在用『背舍』的無漏對治，厭離不著，所以名為『背舍凈潔五欲』。如果破除以下說明對治，對外指九想觀，對內指『背舍』。隨人不同，所以建立的觀想也各不相同。一內有去，簡略列出最初和最後兩個名稱。解釋中一一標明名稱解釋，所以不預先列出。『所言』以下正式說明，最初『背舍』發起中，先簡略解釋，其次『若修』以下廣為解釋。其中先對禪門辨別差異，其次行者

【English Translation】 English version: 'Back-shedding' (abandoning and relinquishing). Again, it should be briefly explained that 'practice' (lian), 'fumigation' (xun), and 'cultivation' (xiu) are not what is being clarified now. The relevant content is later, briefly explaining the difference between large and small. Speaking of the general and the specific, generally it is the same as the indestructible person, the difference lies in the practice of the Bodhisattva. In addition, after 'back-shedding', the name is explained by judging cause and effect. Speaking of speaking of the fruit in the cause, some say that 'back-shedding' is another name for 'liberation' (liberation from bondage). Now, verifying with the Yan Gate, the meaning is not so. The Mahaprajnaparamita Sutra says that the Bodhisattva relies on 'back-shedding' to enter the Nine Dhyanas, and the body testifies to Anagamin (non-returner), although he obtains the Nine Dhyanas, he has not received the name of the Eight Liberations. So know that in the cause ground, aversion to abandoning afflictions is called 'back-shedding'. Afterwards, fully possessing contemplation, practice, fumigation, and cultivation, initiating true non-outflow wisdom, the three realms are exhausted, then 'back-shedding' is transformed into 'liberation'. So know that 'back-shedding' is in the cause, and 'liberation' is in the fruit. If it is said that 'back-shedding' is 'liberation', then that is the meaning of speaking of the fruit in the cause, and even the meaning of speaking of the cause in the fruit can be used universally. If it is said to be a different name, then it becomes a great obstacle. So in the Mahavibhasa, it is asked, what is the meaning of 'back-shedding'? The answer is, 'back-shedding' means abandonment. The first two abandon the mind of lust for form, the third abandons the mind of impurity, from the fourth to the realm of neither perception nor non-perception, abandoning the laws of the lower ground, extinguishing perception and thought (feelings and thoughts) abandoning all conditioned things. Venerable Vasumitra said, obtaining the meaning of liberation is the meaning of liberation, because one obtains liberation from afflictions. Also, obtaining liberation through false thought is called liberation. So know that the thesis is also 'back-shedding' from the cause, 'liberation' from the fruit. So now in the text from 'from the back-shedder' onwards, re-narrating the meaning from the cause to explain 'back-shedding'. Speaking of 'pure and clean five desires', the Chan gate says that ordinary people in the desire realm are confused by love, greedy for impure things, thinking they are pure and wonderful, called impure five desires. From the desire realm samadhi to neither perception nor non-perception, although there is attachment, it is still called pure and clean five desires. Now, using the non-outflow counteraction of 'back-shedding', aversion to abandoning non-attachment, so it is called 'back-shedding pure and clean five desires'. If breaking down the following explains the counteraction, externally referring to the Nine Contemplations, internally referring to 'back-shedding'. Depending on the person, the established contemplations are also different. One internally has to go, briefly listing the first and last two names. The explanation clearly marks the name explanation one by one, so it is not listed in advance. 'What is said' below formally explains, in the initial 'back-shedding' initiation, first briefly explains, then 'if cultivating' below explains widely. Among them, first distinguish the differences from the Chan gate, and then the practitioner.

下正明發。初內有色中先正釋。云忽見自身等者。以初修時皆從足起。今發亦然。又從足起易成故也。如發八觸足發多進等。𣫝者亦作[害空]。深山谷也。此不凈尸如空山谷。故曰也。薩埵等者。明此觀法能助大乘菩薩之行。故令薩埵自厭其身。即金光明薩埵王子。投身餓虎者。並由得此背舍觀故。大經下引正。聖行品云。依因指骨以拄足骨。依因足骨以拄踝骨。依因踝骨以拄膞骨。依因膞骨以拄膝骨。依因膝骨以拄髀骨。依因髀骨以拄臗骨。依因臗骨以拄腰骨。依因腰骨以拄脊骨。依因脊骨以拄項骨。依因項骨以拄頷骨。依因頷骨以拄牙齒。上有髑髏。復因項骨以拄肩骨。依因肩骨以拄臂骨。依因臂骨以拄腕骨。依因腕骨以拄掌骨。依因掌骨以拄指骨。如是三百三十六骨展轉相依。一一諦觀皆悉遍知。今此文云指[(爾/蟲)皮]如泡乃至頂者。先想壞皮肉從下向上。一指二指乃至頭頂。乃至逆緣從上向下至骨想成。次明外觀色中初欲定。次未到。此法增進等者。經論不同。或云青黃赤白。光隨向上等者。此是光未成相。漸至成就則遍十方。如須彌等者。如須彌山四方土地有情海水。皆隨山面而為一色。今此四色亦復如是。皆遍十方各同其色。一一色處復不相妨。如是下發初禪。初正明定相。薳久等者更卻牒

【現代漢語翻譯】現代漢語譯本：下面正式闡述如何發起（背舍觀）。首先，在觀想內在的色身時，先正確地解釋。所謂『忽然看見自身』等等，是因為最初修習時，都是從足部開始。現在發起（背舍觀）也是這樣。而且從足部開始容易成就。例如，發起八觸時，從足部發起更容易進步等等。『𣫝』字也可以寫作『[害空]』，意思是深山谷。這不凈的屍體就像空曠的山谷，所以這樣說。『薩埵』等等，說明這種觀法能夠幫助大乘菩薩的修行。所以讓薩埵（菩薩）自己厭惡自己的身體。就像《金光明經》中的薩埵王子，投身喂餓虎，都是因為得到了這種背舍觀的緣故。《大般涅槃經》下面引用的正文，《聖行品》中說：『依靠指骨來支撐足骨，依靠足骨來支撐踝骨，依靠踝骨來支撐脛骨，依靠脛骨來支撐膝蓋骨，依靠膝蓋骨來支撐股骨，依靠股骨來支撐髖骨，依靠髖骨來支撐腰骨，依靠腰骨來支撐脊骨，依靠脊骨來支撐頸骨，依靠頸骨來支撐下巴骨，依靠下巴骨來支撐牙齒。上面有頭蓋骨。又依靠頸骨來支撐肩骨，依靠肩骨來支撐臂骨，依靠臂骨來支撐腕骨，依靠腕骨來支撐掌骨，依靠掌骨來支撐指骨。』像這樣三百三十六塊骨頭輾轉相依，一一仔細觀察，全部都清楚地知道。現在這段文字說『指[(爾/蟲)皮]像水泡乃至頭頂』，是先觀想面板和肌肉從下向上壞爛，從一根手指到兩根手指，乃至頭頂。乃至逆向觀想，從上向下直到骨頭觀想成就。接下來闡述外觀色身中的初欲界定，然後是未到地定。這種方法增進等等，經論的說法不同。或者說青、黃、赤、白等顏色，光芒隨著向上等等，這是光芒還沒有形成具體的形象，逐漸達到成就，就遍佈十方。『如須彌』等等，就像須彌山（Sumeru，佛教宇宙觀中的中心山）的四方土地、有情眾生、海水，都隨著山的面而呈現出一種顏色。現在這四種顏色也是這樣，都遍佈十方，各自呈現出自己的顏色。每一種顏色處又互不妨礙。像這樣下面發起初禪。首先正式闡明禪定的相狀。『薳久』等等，是再次重複說明。

【English Translation】 English version: Now, the correct manifestation is explained. Initially, within the contemplation of form, the correct explanation comes first. The phrase 'suddenly seeing oneself' and so on, refers to the fact that initial practice always begins with the feet. The same applies to this manifestation. Moreover, starting from the feet makes it easier to achieve. For example, when initiating the eight touches, starting from the feet leads to greater progress, and so on. The character '𣫝' can also be written as '[害空]', meaning a deep mountain valley. This impure corpse is like an empty mountain valley, hence the saying. 'Sattva' (菩薩，Bodhisattva) and so on, indicates that this method of contemplation can assist the practice of Mahayana (大乘，Great Vehicle) Bodhisattvas. Therefore, it causes the Sattva to loathe his own body. Like the Sattva prince in the Golden Light Sutra (金光明經), who offered his body to starving tigers, all due to obtaining this contemplation of detachment. The text quoted below from the Nirvana Sutra (大般涅槃經), Chapter on Holy Conduct, says: 'Relying on the finger bones to support the foot bones, relying on the foot bones to support the ankle bones, relying on the ankle bones to support the shin bones, relying on the shin bones to support the knee bones, relying on the knee bones to support the thigh bones, relying on the thigh bones to support the hip bones, relying on the hip bones to support the waist bones, relying on the waist bones to support the spine, relying on the spine to support the neck bones, relying on the neck bones to support the chin bones, relying on the chin bones to support the teeth. Above is the skull. Again, relying on the neck bones to support the shoulder bones, relying on the shoulder bones to support the arm bones, relying on the arm bones to support the wrist bones, relying on the wrist bones to support the palm bones, relying on the palm bones to support the finger bones.' In this way, the three hundred and thirty-six bones rely on each other in turn, and each one is carefully observed and fully known. Now, this passage says 'finger [(爾/蟲)皮] like a bubble up to the top of the head', which means first contemplating the skin and flesh decaying from the bottom up, from one finger to two fingers, up to the top of the head. Then, contemplating in reverse, from top to bottom until the bone contemplation is achieved. Next, it explains the initial desire realm concentration in the external contemplation of form, and then the access concentration. This method progresses and so on, the scriptures and treatises differ in their explanations. Or it says blue, yellow, red, white, etc., the light follows upwards and so on, this is the light not yet forming a concrete image, gradually reaching achievement, then it pervades the ten directions. 'Like Sumeru' (須彌山，Mount Sumeru) and so on, just as the land, sentient beings, and seawater on the four sides of Mount Sumeru follow the face of the mountain and become one color. Now, these four colors are also like this, pervading the ten directions, each presenting its own color. Each color place does not interfere with the others. Like this, the first dhyana (禪那，meditative state) is initiated below. First, the characteristics of the samadhi (三昧，concentration) are formally clarified. '薳久' and so on, is repeating the explanation again.

前。光初發時但久觀骨光應自發。次一色下明支林功德。初總標列。初色下釋五支。言八色者。見地色如黃白凈潔之地。見水色如深淵清澄之水。見火色如無煙清凈之火。見風色如無塵回凈之風。見青色如金精山。見黃色如薝蔔華。見赤色如春朝霞。見白色如珂貝雪。見色分明而無質礙。復練骨人從頭至足。逆順數緣使速成就。玄文釋背舍中。云光中見佛者彼明聖行衍門故也。今且明事故略不論。忽發宿習準彼應知。黮黮者(他感切)應作𪒠(烏敢切)忘也。但此下辯異。云彼帶皮肉者。彼特勝通明猶帶三十六物九十九等。若論下明邪相。暗證下辯異。次明大小。初小中言若三藏等者。真諦三藏也。若準三藏意觸從外來。此依下今家判三藏釋。但在有漏。從大乘去明大者。今文探取衍門開權意說。故下結云界外法也。文中先舉三學況釋八色。故知三學之中非但慧道經生不失。戒定亦然。何者。戒是有為色法。定是有為心法。命朽之時形俱無作。戒體雖謝無作戒業得得不滅。以隨業道至未來故。由諸事定能伏結惑。如蠱殘藏。由伏故斷如蠱害命。以無漏慧得初果已。慧道勢分流至未來。經於七生以盡殘惑。是故當知以戒例慧。小乘事法尚至無漏經生不失。故知實說一切事法並屬界外。當知此法本如來藏中不思議法。覆相

【現代漢語翻譯】現代漢語譯本：先前，當光明初發時，只需長久地觀察骨骼的光芒，它自然會顯現。接下來，在一種顏色之下，清晰地顯現支林（指樹林）的功德。首先是總體的標列，然後從『初色』開始解釋五支。所說的八色是：見到的地色如同黃白而潔凈的土地；見到的水色如同深邃而清澈的水；見到的火色如同沒有煙霧而清凈的火焰；見到的風色如同沒有塵埃而回旋清凈的風；見到的青色如同金精山（山名）；見到的黃色如同薝蔔華（花名）；見到的赤色如同春天的朝霞；見到的白色如同珂貝（貝殼名）和雪。見到的顏色分明而沒有實質性的阻礙。再次，練習觀骨之人從頭到腳，逆向和順向地數習，使其迅速成就。玄文解釋背舍（一種禪定方法）中說，『在光明中見到佛』，那是說明聖行衍門（大乘修行之門）的緣故。現在且說明事相，略而不論其深義。如果忽然生起宿世的習氣，可以參照那裡來理解。『黮黮』（dǎn dǎn）應該寫作『𪒠』（àng），是遺忘的意思。但下面辨別差異，說『彼帶皮肉者』，是指特別殊勝的通明，仍然帶有三十六物和九十九等（指身體的組成部分）。如果論及下面說明邪相。『暗證』下面辨別差異。接下來闡明大小乘的差別。首先在小乘中說，『若三藏等者』，指的是真諦三藏（人名）。如果按照三藏的理解，觸覺是從外部而來的。『此依』下面是今家（指天臺宗）對三藏的解釋。但只在有漏（指輪迴）中。從『大乘去』開始說明大乘，今文探取衍門（大乘之門）開權顯實的意趣來說明。所以下面總結說，是界外之法。文中先舉出三學（戒定慧）來比況解釋八色，因此可知在三學之中，不僅僅是慧道（智慧之道）經歷生死而不失，戒和定也是如此。為什麼呢？因為戒是有為的色法，定是有為的心法。當壽命終結時，形體都會消散。戒體雖然消失，但無作戒業（指不通過行為而自然產生的戒律力量）卻不會滅亡，因為它會隨著業力之道到達未來。通過各種禪定能夠降伏煩惱，如同蠱蟲殘留在體內。通過降伏而斷除煩惱，如同蠱蟲危害生命。以無漏的智慧證得初果之後，智慧之道的力量會流向未來，經歷七次生死來斷盡殘餘的煩惱。因此應當知道，以戒律為例，小乘的事法尚且能夠達到無漏的境界，經歷生死而不失，所以可知實際上一切事法都屬於界外之法。應當知道此法本來就是如來藏中不可思議的法，是覆藏的真相。

【English Translation】 English version: Previously, when the light initially arises, one only needs to observe the light of the bones for a long time, and it will naturally manifest. Next, under one color, the merits of the branch forest (referring to a forest) are clearly revealed. First, there is a general listing, and then from 'initial color' begins the explanation of the five branches. The so-called eight colors are: the seen earth color is like yellow-white and pure land; the seen water color is like deep and clear water; the seen fire color is like smokeless and pure flame; the seen wind color is like dustless and swirling pure wind; the seen blue color is like the Jinjing Mountain (mountain name); the seen yellow color is like the Champak flower (flower name); the seen red color is like the morning glow of spring; the seen white color is like cowrie shells (shell name) and snow. The seen colors are distinct and without substantial obstruction. Again, the person practicing bone contemplation counts from head to toe, in reverse and forward order, to quickly achieve it. The profound text explains in the back-abandonment (a type of meditation) that 'seeing the Buddha in the light' is because it explains the gate of holy practice (Mahayana practice). Now, let's explain the phenomena and briefly omit the profound meaning. If suddenly past habits arise, one can refer to that to understand. 'Dandan' (dǎn dǎn) should be written as 'àng', meaning forgetfulness. But below, differences are distinguished, saying 'those with skin and flesh' refers to the particularly superior clear understanding, which still carries the thirty-six substances and ninety-nine categories (referring to the components of the body). If discussing below, it explains evil signs. 'Dark proof' below distinguishes differences. Next, the differences between the Small and Great Vehicles are clarified. First, in the Small Vehicle, it says, 'If the Tripitaka, etc.' refers to the Tripitaka of Paramārtha (person's name). If according to the understanding of the Tripitaka, touch comes from the outside. 'This relies' below is the current school's (referring to the Tiantai school) explanation of the Tripitaka. But only in the realm of outflows (referring to samsara). Starting from 'Great Vehicle', the Great Vehicle is explained. The current text explores the meaning of opening provisional teachings to reveal the real in the gate of the Great Vehicle. Therefore, it concludes below that it is a dharma beyond the realms. The text first cites the three learnings (morality, concentration, wisdom) to compare and explain the eight colors. Therefore, it can be known that in the three learnings, not only does the path of wisdom experience birth and death without being lost, but morality and concentration are also the same. Why? Because morality is a conditioned form, and concentration is a conditioned mental state. When life ends, the forms will all dissipate. Although the body of morality disappears, the non-action morality karma (referring to the power of precepts that arise naturally without action) will not perish, because it will follow the path of karma to the future. Through various meditations, one can subdue afflictions, like parasites remaining in the body. Through subduing and cutting off afflictions, it is like parasites harming life. After attaining the first fruit with non-outflow wisdom, the power of the path of wisdom will flow to the future, experiencing seven births and deaths to exhaust the remaining afflictions. Therefore, it should be known that, taking morality as an example, the phenomena of the Small Vehicle can still reach the non-outflow realm, experiencing birth and death without being lost. Therefore, it can be known that in reality, all phenomena belong to the dharma beyond the realms. It should be known that this dharma is originally the inconceivable dharma in the Tathagatagarbha, which is the covered truth.

赴機以為權說。二乘不了以為近計。故知不得專依有漏。若發下結位如文。次明異解。此中所引成實毗曇。成論同曇無德。毗曇同薩婆多。然毗曇云。初二在未到中間及二禪。此中雲欲界及二禪者。準妙音師說。復有人云。又更一釋。並前二論三意不同。今依下正釋。今依大論並異三釋。前三雖異各有所以。成論據不凈邊。前二在欲第三既凈故通四禪。毗曇前二兩向說之。據骨人邊應在欲界。據放光邊應在色界。后師據第四禪既證舍受無厭背義。雖各一途終非通允。故今家解依大論文並破三解。此一位既然。已下餘位並準大論。次內無色相等者。明第二背舍。于中先明內無色相。仍先明析滅。次明體滅。體滅中又二。先法。次喻。喻如好馬等者。欲滅骨人骨人即滅。名任人意。好人亦爾。用此析體二種觀者。依于藏通二種門故。準前文云是界外法亦可通於別圓法也。亦恐宿曾修此門故。若但用小不須衍門。若通教事禪亦可用衍。有此眾意故用兩門。骨人去已新法未發者。位在中間未發內凈。以不凈下明外觀色。初簡示色體。次釋所以。若修下辯發不同。忽見下正釋前文中間定相。又見下發二禪相。次明五支結位。如文。三明凈背舍中初出異釋。成論四禪共凈背舍者。前云成論判第三背舍在於色界。故知四禪共凈背舍。

【現代漢語翻譯】現代漢語譯本爲了適應根機而權巧解說。二乘（聲聞乘和緣覺乘）不了達，認為這是權宜之計。因此可知不能只依賴有漏法。如果發起下結位，就像經文所說。接下來闡明不同的解釋。這裡引用的《成實論》（Tattvasiddhi-sastra）和《毗曇》（Abhidharma），《成實論》與曇無德（Dharmagupta）的觀點相同，《毗曇》與薩婆多（Sarvastivada）的觀點相同。然而，《毗曇》說，最初的兩個（背舍）在未到地定、中間定以及二禪中。這裡說在欲界和二禪中，是根據妙音師的說法。又有人說，還有另一種解釋，加上前面的兩種論述，共有三種不同的意思。現在依據下面的正確解釋。現在依據《大論》（Mahaprajnaparamita-sastra）並駁斥三種解釋。前面的三種解釋雖然不同，但各有其道理。《成實論》根據不凈觀的角度，前兩個（背舍）在欲界，第三個既然是清凈的，所以通於四禪。《毗曇》對前兩個（背舍）有兩種說法，根據觀骨人的角度，應該在欲界，根據放光的角度，應該在。後來的法師根據第四禪既然證得舍受，沒有厭惡背離的意義。雖然各自有一條路，但終究不是普遍認可的。所以現在的解釋依據《大論》的經文，並破斥三種解釋。這個位置既然如此，下面的其餘位置都依照《大論》。接下來，內在沒有色相等，闡明第二背舍。其中先闡明內在沒有色相，仍然先闡明析滅，再闡明體滅。體滅中又分為兩種，先是法，然後是比喻。比喻如好馬等，想要滅除骨人，骨人就滅除了，名為隨心所欲，好人也是這樣。用這種析滅和體滅兩種觀法，是依據藏教和通教兩種法門。依照前面的經文說，這是界外法，也可以通於別教和圓教的法。也可能是因為過去曾經修習過這個法門。如果只用小乘法，就不需要衍門。如果通教的事禪也可以用衍門。因為有這些多種意義，所以用兩種法門。骨人去除后，新的法還沒有生起，位置在中間，還沒有發起內凈。用不凈觀來闡明外觀色。首先簡要地指示色的體性，然後解釋原因。如果修習，就辨別發起的不同。忽然看見，是正確解釋前面經文的中間定相。又看見，是發起二禪的相。接下來闡明五支（五蓋）的結位，就像經文所說。三、闡明凈背舍中，首先提出不同的解釋。《成實論》認為四禪共有凈背舍，前面說《成實論》判斷第三背舍在於，因此可知四禪共有凈背舍。

【English Translation】 English version To adapt to the capacity, expedient explanations are given. The two vehicles (Sravakayana and Pratyekabuddhayana) do not understand, considering it a temporary measure. Therefore, it is known that one should not rely solely on conditioned dharmas. If the lower fetters are aroused, it is as the text says. Next, different interpretations are clarified. The Tattvasiddhi-sastra and the Abhidharma are cited here. The Tattvasiddhi-sastra agrees with Dharmagupta, and the Abhidharma agrees with Sarvastivada. However, the Abhidharma says that the first two (overcomings) are in the Unreached Concentration, the Intermediate Concentration, and the Second Dhyana. Here it says in the Desire Realm and the Second Dhyana, according to the explanation of Master Myoyin. Some say there is another explanation, adding up to three different meanings with the previous two discussions. Now, according to the correct explanation below. Now, according to the Mahaprajnaparamita-sastra, refute the three explanations. Although the previous three explanations are different, each has its reason. The Tattvasiddhi-sastra is based on the aspect of impurity. The first two (overcomings) are in the Desire Realm, and since the third is pure, it applies to the Four Dhyanas. The Abhidharma has two explanations for the first two (overcomings). According to the aspect of contemplating the skeleton, it should be in the Desire Realm. According to the aspect of emitting light, it should be in . The later Dharma master based it on the Fourth Dhyana, since the feeling of equanimity is attained, and there is no meaning of aversion or turning away. Although each has its own path, it is ultimately not universally accepted. Therefore, the current explanation is based on the text of the Mahaprajnaparamita-sastra and refutes the three explanations. Since this position is like this, the remaining positions below all follow the Mahaprajnaparamita-sastra. Next, the absence of internal form, etc., clarifies the second overcoming. Among them, first clarify the absence of internal form, still first clarifying the analytical extinction, then clarifying the substantial extinction. The substantial extinction is further divided into two types, first the Dharma, then the analogy. The analogy is like a good horse, etc. If you want to eliminate the skeleton person, the skeleton person is eliminated, called as you wish, and so is the good person. Using these two types of contemplation, analytical extinction and substantial extinction, is based on the two Dharma gates of the Tripitaka teaching and the Common teaching. According to the previous text, this is a Dharma outside the realm, and it can also apply to the Distinct teaching and the Perfect teaching. It may also be because one has practiced this Dharma gate in the past. If only the Hinayana Dharma is used, there is no need for the expanded gate. If the practical meditation of the Common teaching can also use the expanded gate. Because there are these multiple meanings, two Dharma gates are used. After the skeleton person is removed, the new Dharma has not yet arisen, the position is in the middle, and internal purity has not yet arisen. Use the contemplation of impurity to clarify the external appearance of form. First, briefly indicate the nature of form, then explain the reason. If one practices, then distinguish the differences in arising. Suddenly seeing is the correct explanation of the intermediate concentration aspect of the previous text. Seeing again is the aspect of arousing the Second Dhyana. Next, clarify the position of the five hindrances, as the text says. Third, in clarifying the pure overcoming, first present different explanations. The Tattvasiddhi-sastra believes that the Four Dhyanas share the pure overcoming. The previous statement that the Tattvasiddhi-sastra judges the third overcoming to be in , therefore it can be known that the Four Dhyanas share the pure overcoming.

今以兩禪下今文正判。用此一意盡破前三。何者。以極凈故在第四禪。勝處一切處非第四不成。有身證故在第三禪。仍約初后以分三四。若定結位應歸第三。故準此解前三俱壞。緣凈故凈者。以第四禪為極凈緣。此色起時瑩於八色者。三四起時瑩練初二。故名三四以為初二色之凈緣。是故三四獨得凈名。是故更開四句釋之。前三屬初二第四屬第三。初句者。實是不凈上更加假想故也。禪門云。不凈有三。一者出處不凈。謂骨人。二者所照不凈。謂外不凈境。三者光體未被凈緣瑩練故也。故初二禪雖有光明未名為凈。今言凈凈離三不凈凈義具足。名凈背舍。空處中雲過一切色等。具如第六卷略釋。但彼依根本今在凈禪。以此為異。又根本亦滅有對等三。今此背舍可見不可見有對。前二背舍已滅。第三唯有不可見無對。故至空定但滅無對。以此為異。若凡夫等者斥根本。聖人等者立聖斥凡。然背舍者實通凡夫。又識生滅下釋無所有。前空識處具有能所。今無所有滅于所緣。故云無所有。次釋非想者。能忘前三故云舍識無識。無識即是不用處也。故名非想非非想。言識處如癰等者。八聖種觀亦具如第六卷說。次此無下釋滅受想中。言猶有細煩惱者。細惑有十。謂受想行觸思欲解念定慧。此斥非想有惑故也。今舍能緣之受想等

者釋滅受想名。依名出體。非想地中猶有能緣非想之心。今滅受想中滅彼能緣。覆滅能滅方得名為滅自他地。言水魚者取命根在例如蟄蟲。蟄者藏也。易曰。龍蛇之蟄以藏身。從若以所滅為名去。正破舊解。若但滅他地何殊根本。從今從下正解釋。釋前初解舍能緣等。即滅他地。無復能滅即滅自地。故不同舊單從所滅。次敘二論。如文。斥成論師云后四等者。緣成論人執無客定。但以無漏依于根本。是故文中以背舍中前三背舍以難論人。然此難辭有縱有奪。八中且除滅受想一。於前七中后四空處已滅骨人。唯緣空等。既無別法。但以無漏之心修此四空。此則可然。是則以四空背舍縱之。若前三背舍觀不凈境。八色光明異於根本。名為背舍。此則正是俱解脫義。何意棄此而不肯用。但約外道根本禪耶。此即奪也。故知成論但用世禪實為違理。若過下判習。前七解脫攝得八定。故約八定以論發習。滅受想定不論發習。是故前文不以為難。又第八定不關根本。故不為難。九次第定等者。釋九想初既以具列四種事定。未暇簡出。故今重釋。準于小乘則無發於練熏修義。大乘或有。如南嶽大師通名背舍一時俱發。即其相也。◎

止觀輔行傳弘決卷第九之二

止觀輔行傳弘決卷第九之三

唐毗陵沙門湛然述

【現代漢語翻譯】現代漢語譯本：『者釋滅受想名。依名出體。』意思是說，這裡的『滅』是指滅除受（vedanā，感受）、想（saṃjñā，概念）的活動。依據『滅』這個名稱來確定它的體性。『非想地中猶有能緣非想之心』，在非想非非想處定中，仍然存在能夠緣取非想非非想處境界的心識活動。現在所說的『滅受想』，是指滅除這種能緣的心識活動。進一步滅除能滅的心識，才能真正稱為滅自地和他地。『言水魚者取命根在例如蟄蟲』，這裡用水中的魚來比喻，取其生命之根仍然存在，就像蟄伏的蟲子一樣。『蟄者藏也。易曰。龍蛇之蟄以藏身』，蟄，是隱藏的意思。《易經》說，龍和蛇的蟄伏是爲了隱藏身體。『從若以所滅為名去。正破舊解』，如果從所滅的對象來命名，這正是破斥舊的解釋。如果僅僅是滅除他地，那和根本定有什麼區別？『從今從下正解釋。釋前初解舍能緣等。即滅他地。無復能滅即滅自地。故不同舊單從所滅』，從現在開始，從下面開始正式解釋。解釋前面最初的解釋，捨棄能緣的心識等等，就是滅除他地。沒有了能滅的心識，就是滅除自地。所以不同於舊的解釋，僅僅從所滅的對象來理解。『次敘二論。如文』，接下來敘述兩種論的觀點，就像原文所說的那樣。『斥成論師云后四等者。緣成論人執無客定。但以無漏依于根本。是故文中以背舍中前三背舍以難論人』，這裡批駁成實論師說后四空處定等等，是因為成實論師認為沒有客定，只是以無漏智依附於根本定。所以文中用八背舍中的前三背舍來詰難成實論師。『然此難辭有縱有奪。八中且除滅受想一。於前七中后四空處已滅骨人。唯緣空等。既無別法。但以無漏之心修此四空。此則可然。是則以四空背舍縱之。若前三背舍觀不凈境。八色光明異於根本。名為背舍。此則正是俱解脫義。何意棄此而不肯用。但約外道根本禪耶。此即奪也。故知成論但用世禪實為違理』，然而這種詰難的言辭有縱有奪。在八背舍中，先除去滅受想定，在前七種背舍中，后四空處定已經滅除了對骨人的觀想，只是緣取空等等。既然沒有其他的法，只是用無漏的心來修習這四空處定，這也可以說得過去。這就是用四空背舍來縱容他們。如果前三背舍是觀不凈的境界，八色光明不同於根本定，稱為背舍，這才是真正的俱解脫的含義。為什麼捨棄這種解釋而不肯採用，只是用外道的根本禪呢？這就是奪取他們的立足點。所以說成實論師只是用世間的禪定，實際上是違背道理的。『若過下判習。前七解脫攝得八定。故約八定以論發習。滅受想定不論發習。是故前文不以為難。又第八定不關根本。故不為難』，如果從下面的判斷習氣來看，前七解脫可以涵蓋八定。所以根據八定來討論發習。滅受想定不討論發習。所以前面的文章沒有用它來詰難。而且第八定與根本定無關，所以沒有用它來詰難。『九次第定等者。釋九想初既以具列四種事定。未暇簡出。故今重釋。準于小乘則無發於練熏修義。大乘或有。如南嶽大師通名背舍一時俱發。即其相也』，九次第定等等，解釋九想觀，最初已經詳細列舉了四種事定，沒有時間進行簡別，所以現在重新解釋。按照小乘的觀點，沒有通過練習、熏修而引發的說法。大乘或許有，比如南嶽慧思大師，將它們統稱為背舍，一時全部引發，就是這種情況。《止觀輔行傳弘決》卷第九之二《止觀輔行傳弘決》卷第九之三唐朝毗陵沙門湛然述

【English Translation】 English version: '者釋滅受想名。依名出體' means that 'cessation' here refers to the cessation of activities of sensation (vedanā) and conception (saṃjñā). The nature of this state is determined based on the name 'cessation'. '非想地中猶有能緣非想之心' In the state of Neither Perception nor Non-Perception, there still exists a mind that can cognize the realm of Neither Perception nor Non-Perception. The 'cessation of sensation and conception' now refers to the cessation of this cognizing mind. Only by further ceasing the mind that can cease, can one truly be said to have ceased both one's own realm and the realm of others. '言水魚者取命根在例如蟄蟲' The analogy of fish in water is used here, taking the root of their life as still existing, like hibernating insects. '蟄者藏也。易曰。龍蛇之蟄以藏身' 'Hibernation' means to hide. The Book of Changes says, 'Dragons and snakes hibernate to hide their bodies.' '從若以所滅為名去。正破舊解' If naming is based on the object that is ceased, this is precisely refuting the old interpretation. If only the realm of others is ceased, how is that different from fundamental concentration? '從今從下正解釋。釋前初解舍能緣等。即滅他地。無復能滅即滅自地。故不同舊單從所滅' From now on, from below, the explanation is given formally. Explaining the initial explanation, abandoning the cognizing mind, etc., is ceasing the realm of others. Without the mind that can cease, one ceases one's own realm. Therefore, it differs from the old interpretation, which only understands it from the object that is ceased. '次敘二論。如文' Next, the views of the two treatises are narrated, as stated in the text. '斥成論師云后四等者。緣成論人執無客定。但以無漏依于根本。是故文中以背舍中前三背舍以難論人' Here, the Satyasiddhi school is refuted for saying that the latter four formless attainments, etc., because the Satyasiddhi school believes that there is no 'guest' concentration, but only relies on the fundamental concentration with non-outflow wisdom. Therefore, the text uses the first three liberations of the eight liberations to challenge the Satyasiddhi school. '然此難辭有縱有奪。八中且除滅受想一。於前七中后四空處已滅骨人。唯緣空等。既無別法。但以無漏之心修此四空。此則可然。是則以四空背舍縱之。若前三背舍觀不凈境。八色光明異於根本。名為背舍。此則正是俱解脫義。何意棄此而不肯用。但約外道根本禪耶。此即奪也。故知成論但用世禪實為違理' However, this challenging statement has both allowance and refutation. Among the eight liberations, first remove the cessation of sensation and conception. In the previous seven liberations, the latter four formless attainments have already ceased the contemplation of the skeleton person, only cognizing emptiness, etc. Since there is no other dharma, only cultivating these four formless attainments with a non-outflow mind, this can be said to be acceptable. This is allowing them with the four formless liberations. If the first three liberations contemplate impure objects, the eight-colored light is different from the fundamental concentration, and it is called liberation, this is the true meaning of liberation together. Why abandon this explanation and refuse to use it, only using the fundamental concentration of non-Buddhists? This is taking away their foothold. Therefore, it is known that the Satyasiddhi school only uses worldly concentration, which is actually against reason. '若過下判習。前七解脫攝得八定。故約八定以論發習。滅受想定不論發習。是故前文不以為難。又第八定不關根本。故不為難' If judging from the following habits, the previous seven liberations can encompass the eight concentrations. Therefore, the discussion of arising habits is based on the eight concentrations. The cessation of sensation and conception does not discuss arising habits. Therefore, the previous text did not use it to challenge. Moreover, the eighth concentration is not related to the fundamental concentration, so it was not used to challenge. '九次第定等者。釋九想初既以具列四種事定。未暇簡出。故今重釋。準于小乘則無發於練熏修義。大乘或有。如南嶽大師通名背舍一時俱發。即其相也' The nine successive concentrations, etc., explain the nine contemplations. Initially, the four types of object-based concentrations were listed in detail, but there was no time to distinguish them, so they are re-explained now. According to the Hinayana viewpoint, there is no saying of arising through practice and cultivation. The Mahayana may have it, such as the Great Master of Nan Yue, who collectively called them liberations, all arising at once, which is the appearance of it. Commentary on the Great Concentration and Insight, Volume 9.2 Commentary on the Great Concentration and Insight, Volume 9.3 Composed by Venerable Zhanran, a monk of the Tang Dynasty from Piling

◎次明大不凈。初標異名。前所下辯異。云約此等者。前小不凈后明背舍是。總共二乘別在菩薩。今大不凈亦復如是。次正釋中初示相。丘者聚也。小陵也。墓者冢也。禮云。凡葬而無墳謂之墓。白虎通云。天子墳高三仞。一仞七尺。樹之以松。諸侯半之樹之以柏。大夫八尺樹之以欒。欒者說文云。似木欄。士四尺樹之以槐。庶人無墳樹之以楊柳。是知墳墓俱通貴賤。汪者水深也。廣雅云。萬頃陂也。羹作穢汁等者。大經十三。因迦葉難佛言。如是思惟無有實利。亦如比丘觀不凈時。見所著衣悉如皮想。而實非皮。所可食啖皆作蟲想。觀好美羹作穢汁想。觀所食物猶如髓腦。觀骨碎粖猶如於麨。于坐下正明發相。次譬。如文。初觀下對修辯發。如文。複次諸下明境轉所由。由心轉故。故引二緣以例想境感果不同。如觀不凈等。感果是過去心力。不凈是現在心力。今明發相亦由宿因。過現雖殊同皆心造。是故得以二種為例執石等者。如大經中釋摩男執諸瓦礫皆悉成寶。亦是過去心力所致。僧護所見意亦如是。彼經云。舍衛有五百賈客欲入海采寶。有一長者告眾人言。我有門師名為僧護可請為師。咸共往請。僧護曰。可白和尚舍利弗。便至舍利弗所白舍利弗。舍利弗復至佛所以事白佛。佛便聽去。即共入海未至寶所。

【現代漢語翻譯】現代漢語譯本 ◎其次說明大不凈觀。首先標出不同的名稱。前面所說的『下辯異』，是指關於這些等等。前面說的小不凈觀，後面說明的背舍觀就是。總的來說，這些是二乘聖者共修的，但特別在於菩薩也會修習。現在的大不凈觀也是如此。其次正式解釋，首先展示其景象。『丘』，是聚集的意思，小土堆的意思。『墓』，是墳冢的意思。《禮記》說：『凡是埋葬而沒有墳堆的，叫做墓。』《白虎通》說：『天子的墳高三仞（一仞七尺），上面種植松樹。諸侯的墳是天子的一半高，上面種植柏樹。大夫的墳高八尺，上面種植欒樹。（《說文解字》說，欒樹像木欄桿。）士的墳高四尺，上面種植槐樹。平民沒有墳堆，上面種植楊柳。』由此可知，墳墓是通用於貴賤的。『汪』，是水深的意思。《廣雅》說：『萬頃大的水池叫做陂。』『羹作穢汁等』，出自《大般涅槃經》第十三卷。因為迦葉尊者為難佛陀說：『這樣思惟沒有實際利益。』就像比丘觀不凈時，見到所穿的衣服都像皮革一樣，但實際上不是皮革。所吃的東西都想像成蟲子，觀美好的羹湯想像成污穢的汁液，觀所吃的食物猶如骨髓腦漿，觀骨頭碎末猶如炒麵。』『于坐下正明發相』，如經文所示。其次是譬喻，如經文所示。『初觀下對修辯發』，如經文所示。『複次諸下明境轉所由』，說明境界轉變的原因。因為是由心轉變的緣故。所以引用兩種因緣來比喻想像的境界感得的果報不同。例如觀不凈等，感得的果報是過去心力的作用，不凈觀是現在心力的作用。現在說明顯現的景象也是由宿世的因緣所致。過去和現在雖然不同，但都是由心所造。所以可以用這兩種情況作為例子。『執石等者』，如《大般涅槃經》中所解釋的，摩男執取瓦礫都變成寶物，也是過去心力所致。僧護所見到的景象也是如此。該經說：『舍衛城有五百個商人想要入海采寶。有一位長者告訴眾人說：『我有一位老師名叫僧護，可以請他做我們的老師。』大家一起去請他。僧護說：『可以稟告和尚舍利弗。』於是到了舍利弗那裡稟告舍利弗。舍利弗又到佛陀那裡把這件事稟告佛陀。佛陀便允許他們去。他們一起入海，還沒有到達寶藏的地方。

【English Translation】 English version ◎ Next, explaining the Great Impurity Contemplation. First, marking out the different names. The previously mentioned 'distinguishing differences' refers to these and so on. The Small Impurity Contemplation mentioned earlier, and the subsequent Abandonment Contemplation, are what it refers to. Generally, these are practiced by both the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), but especially by Bodhisattvas. The Great Impurity Contemplation is also like this. Next, formally explaining, first showing its appearance. 'Hillock (丘)' means gathering, a small mound. 'Grave (墓)' means tomb. The Book of Rites says: 'All burials without a mound are called graves.' The Comprehensive Discussions in the White Tiger Hall says: 'The Son of Heaven's grave is three ren high (one ren is seven feet), planted with pine trees. The feudal lords' graves are half the height of the Son of Heaven's, planted with cypress trees. The grand masters' graves are eight feet high, planted with luan trees. (The Shuowen Jiezi says that luan trees resemble wooden railings.) The scholars' graves are four feet high, planted with pagoda trees. Commoners have no graves, planted with willow trees.' From this, it is known that graves are used by both the noble and the lowly. 'Vast (汪)' means deep water. The Guangya says: 'A pond of ten thousand qing is called a bei.' 'Soup becomes filthy liquid, etc.' comes from the thirteenth volume of the Mahāparinirvāṇa Sūtra. Because Venerable Kāśyapa challenged the Buddha, saying: 'Such contemplation has no practical benefit.' It is like when a bhikṣu contemplates impurity, seeing the clothes he wears as if they were leather, but in reality they are not leather. The food he eats is imagined as worms, the delicious soup is imagined as filthy liquid, the food he eats is seen as marrow and brains, and the crushed bones are seen as roasted flour.' 'Clearly explaining the appearance of hair under the seat' is as the text shows. Next is the simile, as the text shows. 'The initial contemplation below is paired with the cultivation of discrimination and development' is as the text shows. 'Furthermore, all below explain the cause of the transformation of the realm' explains the reason for the transformation of the realm. Because it is transformed by the mind. Therefore, two causes are cited to illustrate the different results of imagined realms. For example, contemplating impurity, etc., the resulting fruit is the effect of past mental power, and the impurity contemplation is the effect of present mental power. Now, explaining the manifested appearance is also due to past causes. Although the past and present are different, they are both created by the mind. Therefore, these two situations can be used as examples. 'Grasping stones, etc.' is as explained in the Mahāparinirvāṇa Sūtra, where Maṇava grasping tiles and pebbles all turned into treasures, which was also caused by past mental power. The scene seen by Saṃgharakṣaṇa was also like this. The sutra says: 'In Śrāvastī, there were five hundred merchants who wanted to enter the sea to collect treasures. An elder told the crowd: 'I have a teacher named Saṃgharakṣaṇa, who can be invited to be our teacher.' Everyone went to invite him together. Saṃgharakṣaṇa said: 'You can report to the upādhyāya (preceptor) Śāriputra.' So they went to Śāriputra and reported to him. Śāriputra then went to the Buddha and reported the matter to the Buddha. The Buddha then allowed them to go. They entered the sea together, but had not yet reached the place of treasures.

有一龍王從海而出。眾人言。汝是何神。龍王現身云。與我僧護。賈人等即便與之往采寶所。還至失師所作如是言。至世尊所當何所言。龍王知賈人還即以僧護還諸賈人。賈人於是共僧護歸。賈人貪近從陸路還。賈人夜發誤棄僧護。失伴獨行而去。至一僧藍即見僧溫室地獄。僧入火然。問曰。是何人。答。閻浮提人難信汝可問佛。如是次第見五十三獄。至已問佛佛為解說。溫室獄者。迦葉佛時恣用僧器。楗槌獄者。不打楗槌。用僧物故。肉地被燒獄者。私耕僧地故。肉𤬪地獄者。為僧中上座無有禪律。飽食而睡說世言論。好食自啖惡者僧中行。凈人先自啖粗者僧中行。所受苦相亦復如是。肉瓶火燒獄者。為僧當廚朝食留晚。晚者復留以至後日。檀越送食隱待客去亦復如是。不均行僧果亦如是。刀劓鼻火。燒獄者。唾僧凈地故。栓打肉獄者。釘僧壁上懸己衣缽故。火燒肉臺獄者。當生臥具將戶鉤遊行。妨僧受用故。自住好房余與不好者。苦亦如是。燒房獄者。住僧房如己有。不移不依次分故。火燒床獄者。用僧床不依法分故。破僧木然火。苦亦如是。火燒敷具獄者。腳踏僧具故。火燒肉廁獄者。凈地大小便故。身坐高座火燒獄者。顛倒說律故。為利說法。苦亦如是。火燒果樹獄者。私啖僧果及與白衣故。四肉樹火燒獄者

【現代漢語翻譯】現代漢語譯本：有一位龍王從海里出來。眾人問道：『你是哪位神？』龍王顯現真身說：『我和僧護（Samgharakshita，人名）有緣。』一些商人便和他一起去採寶。返回時，到了當初和僧護失散的地方，他們這樣說道：『到了世尊（Bhagavan，佛的尊稱）那裡，我們該怎麼說呢？』龍王知道商人們已經返回，就把僧護還給了這些商人。於是，商人們就和僧護一起返回。商人們貪圖近路，選擇從陸路返回。一天夜裡出發時，不小心把僧護丟棄了。僧護獨自一人行走，來到一座寺院，看見僧人身處溫室地獄（Tapana hell），僧人進入火中燃燒。他問道：『這些人是誰？』回答說：『是閻浮提（Jambudvipa，我們所居住的娑婆世界）的人，難以置信。你可以去問佛。』就這樣，僧護依次看到了五十三種地獄。到達佛陀那裡后，他向佛陀請教，佛陀為他解說。溫室地獄，是因為在迦葉佛（Kasyapa Buddha，過去七佛之一）時期，隨意使用僧眾的器物。楗槌（Gandi，寺院中用以集眾的木槌）地獄，是因為不敲打楗槌，私自使用僧眾的物品。肉地被燒地獄，是因為私自耕種僧眾的土地。肉𤬪地獄，是因為身為僧團中的上座，卻沒有禪定和戒律，吃飽了就睡覺，說些世俗的言論，好的食物自己吃，差的食物給僧眾吃。凈人（Upasaka，男居士）先吃好的，粗糙的給僧眾吃。所受的痛苦也和這些行為一樣。肉瓶火燒地獄，是因為負責僧眾廚房的人，把早上的食物留到晚上，晚上的食物又留到第二天。施主（Danapati，佈施者）送來的食物，偷偷地等客人走了之後才拿出來，不公平地分給僧眾，果報也是這樣。刀割鼻子火燒地獄，是因為往僧眾的凈地上吐痰。用木栓釘打身體的地獄，是因為把自己的衣服和缽釘在僧眾的墻壁上。火燒肉臺地獄，是因為把原本應該用於僧眾的臥具，用門鉤掛起來，妨礙僧眾使用。自己住好的房間，把不好的給別人住，受到的痛苦也是這樣。燒房地獄，是因為住在僧眾的房間里，卻當成是自己的，不搬走，也不按照次序分配。火燒床地獄，是因為使用僧眾的床，卻不按照佛法分配。破壞僧眾的木頭，然後用火燒，受到的痛苦也是這樣。火燒敷具地獄，是因為用腳踩僧眾的臥具。火燒肉廁地獄，是因為在凈地大小便。身體坐在高座上被火燒的地獄，是因為顛倒錯亂地講解戒律，爲了利益而說法，受到的痛苦也是這樣。火燒果樹地獄，是因為私自吃僧眾的果實，或者把果實給在家居士。四棵肉樹被火燒的地獄

【English Translation】 English version: A Dragon King emerged from the sea. The people asked: 'What deity are you?' The Dragon King revealed his true form and said: 'I have a connection with Samgharakshita (Samgharakshita, a personal name).' Some merchants then went with him to a place where treasures were collected. Upon returning, they arrived at the place where they had lost Samgharakshita and said: 'When we reach the presence of the Bhagavan (Bhagavan, an honorific title for the Buddha), what shall we say?' The Dragon King, knowing that the merchants had returned, gave Samgharakshita back to them. Thereupon, the merchants returned together with Samgharakshita. The merchants, greedy for a shortcut, chose to return by land. One night, as they set out, they mistakenly abandoned Samgharakshita. Samgharakshita walked alone and came to a monastery, where he saw monks in the Tapana hell (Tapana hell), the monks entering the fire and being burned. He asked: 'Who are these people?' The reply was: 'They are people from Jambudvipa (Jambudvipa, the world we live in), difficult to believe. You can ask the Buddha.' Thus, Samgharakshita successively saw fifty-three hells. Having arrived at the Buddha, he inquired of the Buddha, who explained it to him. The Tapana hell is for those who, during the time of Kasyapa Buddha (Kasyapa Buddha, one of the past seven Buddhas), freely used the property of the Sangha (Sangha, the monastic community). The Gandi (Gandi, a wooden mallet used in monasteries to gather the assembly) hell is for those who did not strike the Gandi and used the Sangha's property for their own purposes. The hell where the flesh is burned is for those who privately cultivated the Sangha's land. The hell of flesh 𤬪 is for those who, as senior members of the Sangha, lacked meditation and discipline, ate their fill and slept, spoke worldly talk, ate the good food themselves, and gave the bad food to the Sangha. The Upasaka (Upasaka, a male lay devotee) ate the good food first, and gave the coarse food to the Sangha. The suffering they receive is the same as these actions. The hell where the flesh pot is burned is for those who, being in charge of the Sangha's kitchen, kept the morning food until the evening, and the evening food until the next day. The food sent by the Danapati (Danapati, a donor) was secretly taken out after the guests had left, and not distributed fairly to the Sangha, and the retribution is the same. The hell where the nose is cut and burned is for those who spat on the Sangha's clean ground. The hell where the body is nailed with wooden pegs is for those who nailed their clothes and bowls on the Sangha's walls. The hell of the burning flesh platform is for those who hung up the bedding that should have been used by the Sangha with door hooks, hindering the Sangha's use. They lived in good rooms themselves, and gave the bad ones to others, and the suffering they received is the same. The burning house hell is for those who lived in the Sangha's rooms as if they were their own, did not move out, and did not distribute them in order. The hell of the burning bed is for those who used the Sangha's bed but did not distribute it according to the Dharma. Destroying the Sangha's wood and then burning it, the suffering they received is the same. The hell of the burning bedding is for those who stepped on the Sangha's bedding with their feet. The hell of the burning flesh toilet is for those who urinated and defecated on clean ground. The hell where the body is burned while sitting on a high seat is for those who explained the precepts in a distorted and confused way, and spoke the Dharma for profit, and the suffering they received is the same. The hell of the burning fruit trees is for those who privately ate the Sangha's fruit, or gave the fruit to lay people. The hell where four flesh trees are burned

。無德斷事故不均等。與僧臥具。苦亦如是。二沙彌被中火燒獄者。沙彌相抱臥故。彼經仍為利益檀越及比丘故。乃云如是比丘雖不持戒。四事供養猶得大果。況復供養四方僧眾。如是等獄于海洲畔隨處而有。或身為床林瓶等也。當知色法皆隨人感。色無定體隨心所變。觀法若成皆能轉色。若執下明由境轉故。有破結之功。言此觀契轉變之道者。假想若成。實見諸境轉為不凈。如神通人令物實變。假想變境如彼得通。故云契轉變之道。又諸物中一切皆有可轉之理。故神通人及修觀者而能轉之。此理元是如來藏中不思議法。隨心取著成外成小。汝等所行是菩薩道。平等法界方寸無虧。若根本下辯漏無漏。若根本一向有漏已如前說。小大不凈及背舍等。是無漏緣未即無漏。若正用智以斷于惑。隨依一地故云自上皆除。故俱舍云道展轉九地。若人下約大不凈以明背舍。若人等者。始終俱破依正二報。若論下約于背舍。以明勝處及一切處。先標。婆沙云。勝於煩惱名為勝處。以于依正俱不著故。故於依正轉變自在。大論云下引論辯根。禪門中雲。修背舍竟別修勝處。下根也。若處中說具如今文。更不別明初修勝處。但于第三背舍中。卻觀前二背舍成四勝處。次於第三成后四勝處。是故不須更別修也。若上根者。亦不須待至第三

竟時。方更重修前二背舍作前四也。于初背舍。即能分別若多若少好醜知見。成二勝處。次於此後成余勝處。此仍準教辯上中下。猶約背舍以明觀法。若上上利根又不須依向三根之法。如育王經第十八摩偷羅國有一男子從鞠多出家。聞說不凈觀法自謂已作所作。后往犍馱羅國見於女人而生欲想。即便自取缽中之麨以與女人。女人見之露齒而笑。亦于比丘而生欲想。比丘見已乃至觀身如見齒骨。骨想成已得阿羅漢。從若多若少乃至好醜皆不凈者。正明發相。初正明發相。次判位。初文者。約初背舍立二勝處。大千為多減者為少。如此多少皆有好醜。乃至最後好醜皆悉不凈。前背舍中雖觀凈色皆是不凈。未能展轉比決好醜。今善觀知故云勝知等。又復直爾約小不凈。但依正報以明好醜。若依大不凈起勝處者。亦于依正二報得勝知見。具如別教四念處中說。若內下約第二背舍立二勝處。初明發相。次釋知見。次判位。若勝處下明功能。上古下引事。推位讓國者。如吳太伯為太王長子。次弟仲雍。幼弟季歷。太王有疾讓弟承嫡。故托採藥入于東吳。余如助道中說。還牛等者。堯聘許由為九州長。由聞之詣河洗耳。巢父因飲牛而見之。問曰。夫人洗者先洗于面。子何洗耳。答曰。堯聘我為九州長。惡聞其聲故洗之也。巢父曰。吾

聞豫章之木生於深山之巔。上無通車之路。下無涉險之逕。工匠雖巧而不能得。子欲避世何不深藏。而浮游人間茍求名利。吾欲飲牛污吾牛口。乃牽牛上流而飲之。又婆沙中問。勝處依何身得。答。依欲身得。問。能于佛身作不凈不。答。能作。但唯佛能非餘聲聞等。佛身無垢。一切不凈觀者。不能于佛身作不凈想。三明後四勝處。初對位。次明大小。次辯假實。大論青黃等者。后四勝處但有四色。今列八色其意云何。答。經論不同今文雙列。是故判之。青等從實地等從假。此約三昧意緣色判。非是五根所得之色。故三昧所見十方遍皆四色。故四色是實。若見地等亦是四色。而更立地等四名。故是假也。以十一切處見八色故。若但言八色則俱從實說。若判五根所得之色。應云青等從假地等從實。如俱舍云。大種謂四界即地水火風。能成持等業堅濕暖動性。此明實四大種也。能成持等明四大用。謂地能成持。等謂等取余水等三。即水能成攝火能成熱風能成長。次云。地謂顯形色隨世想立名。水火亦復然。風即界亦爾。既云世想故形顯色悉皆是假。顯色者謂青等也。形色者謂方等也。水火亦具形顯二色故云亦然。風者。論云。風界者無色可見。有言。亦爾者亦如水火。謂黑風等及團風等。此假實色。於五根中假色則為眼識

【現代漢語翻譯】現代漢語譯本：聽說豫章的樹木生長在深山的頂峰，上面沒有車輛能通過的道路，下面沒有可以冒險行走的路徑。工匠即使技藝精巧也無法得到它們。您想要避世，為什麼不深深地隱藏起來，卻在人間遊蕩，茍且追求名利呢？我想要讓牛飲水，嫌它弄髒我的牛嘴，於是牽著牛到上游去飲水。《阿毗達磨大毗婆沙論》中問道：『勝處（Kasinayatana，禪定境界）依靠什麼身才能獲得？』回答：『依靠欲身（Kama-kaya，欲界之身）才能獲得。』問道：『能在佛身（Buddha-kaya，佛陀之身）上作不凈觀（Asubha-bhavana，觀想身體不凈）嗎？』回答：『能作。』但只有佛（Buddha）能做到，其餘聲聞（Sravaka，聽聞佛法而證悟的弟子）等不能。佛身沒有垢染，一切修不凈觀的人，不能在佛身上產生不凈的想法。三明（Trividya，三種智慧）之後的四個勝處，首先是對治煩惱的位次，其次是說明大小，再次是辨別真假。《大智度論》中說青、黃等顏色，后四個勝處只有四種顏色，現在列出八種顏色，這是什麼意思呢？回答：經論不同，現在的經文是兩種並列，所以這樣判別：青等顏色是從實（Paramartha，勝義諦）的角度，地等是從假（Samvriti，世俗諦）的角度。這是從三昧（Samadhi，禪定）中意念緣色的角度來判別的，不是五根（Pancendriyani，眼耳鼻舌身）所得到的顏色。所以三昧中所見十方遍佈的都是四種顏色，所以四種顏色是真實的。如果見到地等也是四種顏色，而另外建立地等四個名稱，所以是假的。因為十一切處（Dasakasinayatana，十遍處）見到八種顏色。如果只說八種顏色，那麼都是從真實的角度來說。如果判別五根所得到的顏色，應該說青等是從假的角度，地等是從真實的角度。如《俱舍論》（Abhidharmakosa）中說：『大種（Mahabhuta，組成物質世界的四大元素）是指四界，即地、水、火、風，能成就保持等作用，具有堅硬、潮濕、溫暖、流動的性質。』這是說明真實的四大種。『能成就保持等』說明四大種的作用，即地能成就保持，『等』是指等同於其餘的水等三種，即水能成就攝持，火能成就熱能，風能成就生長。接著說：『地是指顯現形狀顏色，隨著世俗的想法而立名，水火也是這樣，風也是如此。』既然說是世俗的想法，所以形狀和顯現的顏色都是假的。顯現的顏色是指青等顏色，形狀是指方形等。水火也具有形狀和顯現兩種顏色，所以說『也是這樣』。風，論中說：『風界（Vayu-dhatu，風元素）是沒有顏色可以看見的。』有人說：『也是如此』，也是像水火一樣，指黑風等以及團風等。這些是假和實的顏色。在五根中，假色是眼識（Caksur-vijnana，視覺意識）的對象。

【English Translation】 English version: It is said that the trees of Yuzhang grow on the peaks of deep mountains, where there is no road for vehicles to pass above, and no path to venture below. Even the most skilled craftsmen cannot obtain them. If you wish to avoid the world, why not hide yourself deeply, instead of wandering in the human realm, seeking fame and fortune in a perfunctory manner? I want to let my cow drink water, but I dislike it dirtying my cow's mouth, so I lead the cow upstream to drink. In the Abhidharma Mahavibhasa Sastra, it is asked: 'Upon what body can the Kasinayatana (meditative states) be attained?' The answer is: 'Upon the Kama-kaya (desire realm body) can it be attained.' It is asked: 'Can one perform Asubha-bhavana (contemplation of impurity) on the Buddha-kaya (Buddha's body)?' The answer is: 'One can.' But only the Buddha can do it; other Sravakas (disciples who attain enlightenment by hearing the Dharma), etc., cannot. The Buddha's body is without defilement; all those who practice the contemplation of impurity cannot generate impure thoughts about the Buddha's body. The four Kasinayatanas after the Three Vidyas (Trividya, three kinds of wisdom), first address the order of counteracting afflictions, second explain the size, and third distinguish between the false and the real. The Maha-prajnaparamita-sastra says that blue, yellow, etc., the latter four Kasinayatanas only have four colors. Now, eight colors are listed. What does this mean? The answer is: the sutras and treatises differ; the current text lists both together, so it is distinguished in this way: blue, etc., are from the perspective of Paramartha (ultimate truth), and earth, etc., are from the perspective of Samvriti (conventional truth). This is distinguished from the perspective of mentally focusing on colors in Samadhi (meditative concentration), not the colors obtained by the five senses (Pancendriyani, the five sense organs). Therefore, the four colors are real, as seen in the ten directions in Samadhi. If earth, etc., are also seen as four colors, and four names such as earth, etc., are established separately, then they are false. Because the Dasakasinayatana (ten kasina spheres) see eight colors. If only eight colors are mentioned, then all are spoken of from the perspective of reality. If distinguishing the colors obtained by the five senses, it should be said that blue, etc., are from the perspective of the false, and earth, etc., are from the perspective of the real. As the Abhidharmakosa says: 'The Mahabhuta (the four great elements that constitute the material world) refers to the four elements, namely earth, water, fire, and wind, which can accomplish functions such as sustaining, and have the properties of hardness, moisture, warmth, and motion.' This explains the real four great elements. 'Can accomplish sustaining, etc.' explains the functions of the four great elements, namely earth can accomplish sustaining, 'etc.' refers to being equivalent to the remaining three of water, etc., namely water can accomplish cohesion, fire can accomplish heat, and wind can accomplish growth. Next, it says: 'Earth refers to the manifested shape and color, named according to worldly thoughts; water and fire are also the same, and so is wind.' Since it is said to be worldly thoughts, therefore the shape and manifested color are all false. The manifested color refers to colors such as blue, etc., and the shape refers to square, etc. Water and fire also have both shape and manifested color, so it is said 'also the same.' Wind, the treatise says: 'The Vayu-dhatu (wind element) has no color that can be seen.' Some say: 'It is also the same,' also like water and fire, referring to black wind, etc., and swirling wind, etc. These are false and real colors. Among the five senses, false color is the object of Caksur-vijnana (visual consciousness).

所得。實色則為身識所得。若三昧所見並非身眼二識所得。故判假實有此不同。況三昧所見青等地等。各見不混。若如俱舍只於地等實法之上。有顯形色無別地也。是故不同。故四念處云。大論但云青等瓔珞云地等。此亦無在。四色是名地等是體。名即假名體即實體。彼文仍云有對之色。作如是說。而不云三昧所見。故知止觀從三昧所見邊說。若三昧成則遍見十方無形色也。若光勢未成有顯有形。若從成判故應唯顯。今文雖即假實俱列。必須存四以沒於四。四兼前四名八勝處。此四下辯法有無。內外色盡者。自骨人為內。他骨人為外。既無內外唯有八色故無好醜。但有多少者。骨人雖盡非八色盡也。言多少者八色廣陜也。次明十一切處者。初略判位。八勝處中除前四已。於後四中假實俱觀。故得云八。更加空識故得為十。皆遍十方故名遍處。唯不動念慧者。至第四禪不為內外諸災所動。即初支也。並念慧即三支也。且約小乘如此分別。次以青下正明發中。先明十一切處。次明十一切入。教有二文恐人不了。故兼釋也。遍一切處於十方界。處處皆遍。故名遍處。十法相入復得入名。從此乃下破他人解。云八勝處者緣外八色。今意不然。此是骨人自放。以內心法自有色故。若內無色安能變外令遍十方。故前文判為界外色。

【現代漢語翻譯】現代漢語譯本所得。實色則為身識（身體的意識）所得。若三昧（一種精神集中狀態）所見並非身眼二識所得。故判假實有此不同。況三昧所見青等地等。各見不混。若如俱舍（佛教哲學的一個學派）只於地等實法之上。有顯形色無別地也。是故不同。故四念處（佛教修行方法）云。大論但云青等瓔珞云地等。此亦無在。四色是名地等是體。名即假名體即實體。彼文仍云有對之色。作如是說。而不云三昧所見。故知止觀（佛教禪修方法）從三昧所見邊說。若三昧成則遍見十方無形色也。若光勢未成有顯有形。若從成判故應唯顯。今文雖即假實俱列。必須存四以沒於四。四兼前四名八勝處。此四下辯法有無。內外色盡者。自骨人為內。他骨人為外。既無內外唯有八色故無好醜。但有多少者。骨人雖盡非八色盡也。言多少者八色廣陜也。次明十一切處者。初略判位。八勝處中除前四已。於後四中假實俱觀。故得云八。更加空識故得為十。皆遍十方故名遍處。唯不動念慧者。至第四禪（禪定的一種境界）不為內外諸災所動。即初支也。並念慧即三支也。且約小乘如此分別。次以青下正明發中。先明十一切處。次明十一切入。教有二文恐人不了。故兼釋也。遍一切處於十方界。處處皆遍。故名遍處。十法相入復得入名。從此乃下破他人解。云八勝處者緣外八色。今意不然。此是骨人自放。以內心法自有色故。若內無色安能變外令遍十方。故前文判為界外色。

【English Translation】 English version What is perceived as 'real color' is obtained through body consciousness (身識). If what is seen in Samadhi (三昧, a state of mental concentration) is not obtained through body or eye consciousness, then this difference determines what is considered 'false' or 'real'. Moreover, in Samadhi, the perception of blue, earth, and other elements are distinct and not mixed. If, as in the Abhidharmakośa (俱舍, a school of Buddhist philosophy), only the real entities like earth have manifest forms and colors without a separate 'earth' entity, then this is different. Therefore, it differs. Hence, the Four Foundations of Mindfulness (四念處) state that the Great Treatise only mentions blue ornaments as 'earth', which is irrelevant here. The four colors are names, while earth and other elements are the substance. 'Name' is a provisional designation, while 'substance' is the real entity. That text still refers to 'colors with resistance', making such statements without mentioning what is seen in Samadhi. Therefore, Zhi Guan (止觀, a Buddhist meditation method) speaks from the perspective of what is seen in Samadhi. If Samadhi is achieved, one can see form and color throughout the ten directions. If the power of light is not yet fully developed, there are both manifest and formed appearances. If judged from the perspective of achievement, it should only be manifest. Although this text lists both the false and the real, it is necessary to preserve the four by submerging them into the four. These four, combined with the previous four, are called the Eight Superiorities. The following four discuss the existence or non-existence of phenomena. 'Exhaustion of internal and external colors' refers to one's own skeleton as internal and another's skeleton as external. Since there is no internal or external, there are only eight colors, so there is no good or bad, only more or less. Although the skeleton is exhausted, the eight colors are not exhausted. 'More or less' refers to the breadth or narrowness of the eight colors. Next, explaining the Ten All-Encompassing Spheres, first briefly determine the positions. Among the Eight Superiorities, excluding the first four, the last four are observed with both the false and the real, hence they are called eight. Adding emptiness and consciousness makes it ten. All pervade the ten directions, hence they are called All-Encompassing Spheres. Only those with unwavering mindfulness and wisdom, reaching the Fourth Dhyana (禪定, a state of meditation), are not moved by internal or external calamities, which is the first branch. Combining mindfulness and wisdom is the third branch. This is how it is distinguished according to the Hinayana. Next, starting with 'blue', the text clarifies the development, first explaining the Ten All-Encompassing Spheres, then the Ten All-Encompassing Entrances. The teachings have two texts, fearing that people will not understand, hence it is explained together. Pervading everything in the ten directions, everywhere is pervaded, hence it is called All-Encompassing Spheres. The ten dharmas enter into each other and gain the name 'entrance'. From here onwards, refuting others' interpretations, saying that the Eight Superiorities are based on the eight external colors. This is not the intention. This is the skeleton releasing itself, because the internal mind has its own color. If there is no color internally, how can it transform the external to pervade the ten directions? Therefore, the previous text judged it as color outside the realm.

意亦如是。故知不必緣欲粗塵。次引大論。云取優缽羅華等者。青蓮華色也。恐人不解內心放色。是故借外以喻內心。此文又兼通申伏難。恐人引論而為難曰。若不緣業何故論文緣優缽羅。故引論文銷其伏難。從若通明觀者下。為其辯異更卻縱之。若通明觀后即修勝處。通明無色容借外色。今背舍後方修勝處。凈背舍中自有八色。故云不壞法人內自放也。複次菩薩下更明菩薩修發。勝處尚冥諸度。況復八色。故后結云隨心即成。此以通別初心菩薩為況。文中六度初檀可見。次尸中略明三戒。害彼下是殺。引物下是盜。欺詐下是妄。乃至慧中雲不生不滅者。故知不是三藏菩薩。一切下何但具足六度而已。一切法門無不具足。道只是慧定慧所攝。一切諸行勝處中足。如快馬等者譬于勝處。心於諸法去住自在。是時下明勝處功能。初明有調魔功能。行四三昧人去。有入位功能。圓人發已轉此為境。多入五品。由五品故乃至六根。近於初住故云近池。齊此等者。言齊此者。且明分齊所發。亦得是摩訶衍者。具如前文所破諸師不達論意。即此意也。尚得入品乃至六根。況后通論摩訶衍耶。

○次明慈心定。初略辯前後。次正明所發。云善修得解者。寄修辯發。準教修習故名為善。修成就已名為得解。所緣有三者。謂怨親中

【現代漢語翻譯】現代漢語譯本：道理也是如此。所以知道不必緣于粗糙的塵欲。接著引用《大智度論》，說『取優缽羅華等』，是說青蓮華的顏色。恐怕人們不理解內心放出光明，所以借用外物來比喻內心。這段文字又兼顧了申述和消除疑問。恐怕有人引用《大智度論》來發難說：『如果不緣于業，為什麼論文中說緣于優缽羅華？』所以引用論文來消除他們的疑問。從『若通明觀者』以下，是爲了辯論差異，更進一步地縱容它。如果通過通明觀之後就修習勝處，通明無色可以借用外色。現在在背舍之後才修習勝處，清凈背舍中自有八種顏色，所以說『不壞法人內自放也』。再次，菩薩以下更進一步說明菩薩修習發起勝處，尚且隱沒各種度，更何況是八種顏色。所以後面總結說『隨心即成』。這是以通教、別教的初心菩薩為例。文中六度，最初的佈施可以見到，其次的持戒中略微說明三戒，『害彼下』是殺生，『引物下』是偷盜，『欺詐下』是妄語。乃至智慧中說『不生不滅』，所以知道不是三藏菩薩。『一切下』，哪裡只是具足六度而已，一切法門沒有不具足的。道只是由慧、定慧所攝，一切諸行在勝處中具足。『如快馬等者』，比喻勝處，心對於諸法去住自在。『是時下』，說明勝處的功能，首先說明有調伏魔的功能。修行四三昧的人離去，有進入品位的功能。圓教的人發起之後，就轉此為境界，多進入五品位。由於五品位的緣故，乃至六根，接近於初住位，所以說『近池』。『齊此等者』，說齊此等，且說明分齊所發，也可以是摩訶衍（Mahayana，大乘），具體如前文所破斥的諸位法師不通達論意，就是這個意思。尚且可以進入品位乃至六根，更何況後面通論摩訶衍呢？下面說明慈心定。首先簡略地辨別前後，其次正式說明所發起的內容。說『善修得解者』，寄託修習來辨別發起。依據教義修習所以稱為『善』，修習成就之後稱為『得解』。所緣有三種，是指怨、親、中（三種對像）。

【English Translation】 English version: The principle is also the same. Therefore, it is known that it is not necessary to be attached to coarse dust desires. Next, quoting the Mahaprajnaparamita Shastra, it says, 'Taking utpala flowers (blue lotus) and others' refers to the color of the blue lotus. Fearing that people do not understand the inner mind emitting light, it uses external objects to metaphorically represent the inner mind. This passage also serves to both state and eliminate doubts. Fearing that someone might quote the Shastra to raise a difficulty, saying, 'If not conditioned by karma, why does the text say conditioned by utpala flowers?' Therefore, the passage is quoted to dispel their doubts. From 'If one observes with clear understanding' onwards, it is to debate differences and further indulge it. If one cultivates the superior realms after clear observation, the clear and formless can borrow external forms. Now, cultivating the superior realms after the vimoksha (deliverance), there are eight colors inherent in the pure vimoksha, so it is said, 'The indestructible Dharma body emits it internally.' Furthermore, the section on Bodhisattvas further clarifies that when Bodhisattvas cultivate and arouse the superior realms, they still obscure the various paramitas (perfections), let alone the eight colors. Therefore, it concludes by saying, 'It is accomplished according to the mind.' This takes the initial Bodhisattvas of the Tongjiao (common teaching) and Biejiao (distinct teaching) as examples. In the text, the initial dana (giving) of the six paramitas can be seen, and the shila (morality) briefly explains the three precepts: 'Harming others' is killing, 'Taking things' is stealing, and 'Deceiving' is lying. Even in prajna (wisdom), it says 'neither arising nor ceasing,' so it is known that it is not a Sravaka (hearer) Bodhisattva. 'Everything below' is not just possessing the six paramitas; all Dharma doors are fully possessed. The path is only encompassed by prajna (wisdom) and samadhi (concentration), and all practices are complete in the superior realms. 'Like a fast horse,' it is a metaphor for the superior realms, where the mind is free to go and stay with all Dharmas. 'At this time,' it explains the function of the superior realms, first explaining the function of subduing demons. Those who practice the four samadhis (concentrations) depart, and there is the function of entering the ranks. Those of the perfect teaching, after arousing it, transform this into a realm, mostly entering the five grades. Because of the five grades, even the six senses are close to the initial dwelling, so it is said 'near the pond.' 'Equal to this,' saying equal to this, it explains the division of what is aroused, and it can also be Mahayana (Great Vehicle), as explained in the previous text refuting the masters who do not understand the meaning of the Shastra, which is this meaning. It can still enter the ranks and even the six senses, let alone the later general discussion of Mahayana? Next, it explains the Metta (loving-kindness) samadhi. First, it briefly distinguishes the before and after, and then formally explains what is aroused. Saying 'Those who cultivate well attain liberation' entrusts cultivation to distinguish arousal. Cultivating according to the teachings is called 'good,' and achieving cultivation is called 'attaining liberation.' There are three objects of focus, referring to enemies, friends, and neutrals.

人約處即是廣大無量。緣此三人乃至十方令得上樂。即是慈心成就之相。婆沙云。怨親各三。中人一品。大經梵行文意大同。經論二文各有修相。禪門中亦明修法。謂初修時令上親人得於下樂。次修令上親得中樂。中親得下樂。次修令上親得上樂。中親得中樂下親得下樂。次修令中親得上樂。下親得中樂中人得下樂。次修令下親得上樂。中人得中樂下怨得下樂。次修令中人得上樂。下怨得中樂中怨得下樂。次修令下怨得上樂。中怨得中樂上怨得下樂。次修令中怨得上樂。上怨得中樂。次修令上怨得上樂。是名修慈成就之相。悲喜二心亦復如是。若修舍心從中人起。若先舍親恐生愛著。若先舍怨恐生瞋恚。是故應須先舍中人。于怨親中怨易舍故。次舍怨人。于怨人中先上次中次下。次舍親人先下次中次上。若舍心成就。等無分別。修既不等。發時準知。問。何人不能修四無量心。答。有二種人。求過人者不能修之。不求過者而能修之。求過之人乃至羅漢亦求其過。求善人者而能修之。求善人者乃至闡提亦求其善。現在雖無。過未或有。婆沙中廣明其相。言廣大無量等者。約三人如文。三人雖遍處若未遍不名成就。故又約方。故婆沙云。為緣一眾生為緣多眾生。答。初修之時緣多眾生。成就之時或一或多。方所亦爾。大論

二十一廣明修相。言隱沒等者。若依根本。內外俱隱沒。及外隱沒內不隱沒。余則內外俱不隱沒。因緣已下例同此判。若先下明與諸禪互發。初明發初禪。初標先後。次明發五支。釋觀支中。云或得人中天上樂等者。婆沙問。為與眾生何處樂。答。有說。與三禪樂樂中勝故。有說。與四事樂已曾得故。有說。與曾經行處所有樂。至所住處思惟令得。愉者亦樂。論語云。愉愉如也。此名同根本等者辯同異。支名觸名並同根本。根本如水慈如蜜和。若發等者。亦是寄修以辯功能。梵民為梵眾梵臣為梵輔。婆沙問。梵福云何。答。有云。一切眾生福。有云。輪王福。有云。帝釋福。有云。自在天福。有云。梵天福。有云。除近佛菩薩餘一切人福。有云。梵王請佛轉法輪福。評家云。梵福無量。如上所說皆稱美耳。有說。四種得梵福。一未起塔處以舍利起塔。二未有僧坊處起僧坊。三和合僧破。四修四無量。故凈名云。修四無量開梵天道。次明初禪發慈定。次明慈定發二三四禪。如文。次但慈心下判大小。佛或時等者。婆沙云。佛說慈定報不過遍凈。乃至舍心不過無所有處。具如今文。婆沙小乘尚至不用處。況復菩薩法耶。當知小乘具有二說。從菩薩恒與慈悲俱下方屬大乘。地地皆有四無量心。婆沙中又問。餘三無量心。何故

在無色。答。此事彌勒始知。當知教權赴機而說。未窮實理。故云一往。從若先得根本下。明二三四禪發慈定。但云根本者從略。具足應須明位及判大小等。若依特勝下。次約根本凈禪發慈定。云所依之定自是一邊等者。特勝已去既有觀慧與慈相別。又與慈心俱起及前後等。故得名為自在一邊。不凈取眾生破壞相等者問也。觀其破壞與得樂反慈定不成。雖無下答。破壞之相。順涅槃樂即與法緣慈義相應。況復涅槃樂中之極。故知且以法緣慈答。此因通難此無漏定似於涅槃。故權立法緣。法緣應在二乘境中。問。慈緣眾生等者。重問意者。二義相違云何相發。答意者。定法難思但須深信。大乘尚得諸禪俱發。今但慈心與不凈禪。更互相發未足為妨。慈定亦能下。重作莊嚴義釋。何但直爾相發而已。二種更互慈定益美。慈心既爾。悲喜亦然。或互相發此之四字。明大小不淨髮于慈心。今文存略。云相發者。語雖兼前此文正明不淨髮慈。餘三無量心準慈可知者。例餘三心準慈心說。又婆沙問。四無量中何心勝耶。答。舍心最勝。大經十四亦名四等。四等從心無量從境。境既無量慈亦無差。等心對四。故云四等。若四無量下判漏無漏。即從所附以判漏等。因緣不同等者。明慈定所依。依因何禪而發慈定。所用既多慈亦無量。故

【現代漢語翻譯】在無色界嗎？答：這件事只有彌勒（Maitreya，未來佛）才知道。應當知道，佛陀的教法是應機而說的，並沒有窮盡所有真實的道理，所以說是『一往』（一種說法）。『從若先得根本下』，說明二禪、三禪、四禪可以發起慈定（Metta meditation，慈心禪）。只說『根本』是從簡略的角度來說，完整地講，應當說明禪定的位次、判別大小乘等。『若依特勝下』，接下來是根據根本凈禪（pure meditation）發起慈定。『云所依之定自是一邊等者』，特勝禪（distinctive superior meditation）之後，既然有觀慧（insight）與慈心（loving-kindness）的區別，又與慈心同時生起或有先後等，所以可以稱為『自在一邊』。『不凈取眾生破壞相等者問也』，（有人）問：觀察眾生的破壞相，與獲得快樂的慈定（Metta meditation）相反，慈定無法成就。（『雖無下答』）雖然沒有（直接）回答，但破壞的相，順應涅槃（Nirvana，寂滅）的快樂，就與法緣慈（Dharma-related loving-kindness）的意義相應。何況是涅槃快樂中的極致。所以知道（這裡）暫且用法緣慈來回答。這個因可以普遍地質疑：這種無漏定（undefiled concentration）類似於涅槃，所以權且立為法緣。法緣應該在二乘（聲聞乘和緣覺乘）的境界中。『問。慈緣眾生等者』，（有人）再次提問，意思是：兩種意義相違背，如何能相互引發？答覆的意思是：禪定的法則難以思議，只需要深信。大乘（Mahayana，大乘佛教）尚且可以諸禪（various meditations）同時發起，現在只是慈心與不凈禪（meditation on impurity）互相引發，不足為妨。『慈定亦能下』，重新作莊嚴義的解釋。不僅僅是這樣相互引發而已，兩種（禪定）相互交替，慈定更加美好。慈心既然如此，悲心（compassion）和喜心（joy）也是這樣。『或互相發此之四字』，說明大小乘的不凈禪可以引發慈心，現在經文省略了。『云相發者』，語句雖然兼顧前面，但這段文字正是說明不凈禪引發慈心。『餘三無量心準慈可知者』，其餘三種無量心（悲、喜、舍）可以參照慈心來說。另外，《婆沙論》（Abhidharma-vibhāṣā-śāstra）中問：四無量心中，哪個心最殊勝？答：舍心（equanimity）最殊勝。《大般涅槃經》（Mahāparinirvāṇa Sūtra）第十四卷也稱為四等（four equalities）。四等是從心（mind）的角度來說，無量是從境（object）的角度來說。境界既然是無量的，慈心也沒有差別。等心是針對四種（無量心）來說的，所以稱為四等。『若四無量下判漏無漏』，就是從所依附的禪定來判斷是有漏還是無漏。『因緣不同等者』，說明慈定所依的禪定。依據什麼禪定而發起慈定，所用的（禪定）既然很多，慈心也是無量的。所以（慈心是無量的）。

【English Translation】 Is it in the formless realm? Answer: Only Maitreya (the future Buddha) knows about this matter. It should be understood that the Buddha's teachings are spoken according to the occasion and have not exhausted all the true principles, so it is said to be 'one-sided' (one way of speaking). 'From 'If one first attains the root' onwards,' it explains that the second, third, and fourth Dhyanas (meditative states) can give rise to Metta meditation (loving-kindness meditation). Saying only 'root' is from a simplified perspective. To speak completely, one should explain the positions of the Dhyanas, and distinguish between the Mahayana and Hinayana, etc. 'If based on distinctive superior' onwards,' next is based on the fundamental pure Dhyana (pure meditation) to generate Metta meditation. 'Saying that the concentration on which it depends is itself one-sided, etc.,' since after the distinctive superior Dhyana, there is a distinction between insight and loving-kindness, and they arise simultaneously with loving-kindness or have precedence, etc., so it can be called 'one-sidedly independent'. 'Impurity takes the destruction of beings as its object, etc., is a question.' (Someone) asks: Observing the destructive aspect of beings is contrary to obtaining the joy of Metta meditation, so Metta meditation cannot be achieved. ('Although there is no answer below') Although there is no (direct) answer, the aspect of destruction, in accordance with the joy of Nirvana (cessation), corresponds to the meaning of Dharma-related loving-kindness. Moreover, it is the ultimate in the joy of Nirvana. So it is known that (here) Dharma-related loving-kindness is temporarily used to answer. This cause can be universally questioned: this undefiled concentration is similar to Nirvana, so it is temporarily established as Dharma-related. Dharma-related should be in the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). 'Question: Loving-kindness is related to beings, etc.,' (someone) asks again, meaning: the two meanings contradict each other, how can they trigger each other? The meaning of the answer is: the laws of meditation are difficult to conceive, one only needs to have deep faith. The Mahayana (Great Vehicle) can still generate various meditations simultaneously, now it is only loving-kindness and meditation on impurity triggering each other, which is not an obstacle. 'Metta meditation can also' onwards, re-explains the meaning of adornment. It is not only that they trigger each other, but the two (meditations) alternate, and Metta meditation becomes more beautiful. Since loving-kindness is like this, compassion and joy are also like this. 'Or mutually trigger these four words,' indicating that the impurity meditation of the Mahayana and Hinayana can trigger loving-kindness, now the scripture omits it. 'Saying that they trigger each other,' although the statement takes into account the previous, this passage is precisely explaining that impurity meditation triggers loving-kindness. 'The other three immeasurable minds can be known by analogy to loving-kindness,' the other three immeasurable minds (compassion, joy, equanimity) can be explained by referring to loving-kindness. In addition, in the Abhidharma-vibhāṣā-śāstra, it is asked: Among the four immeasurable minds, which mind is the most superior? Answer: Equanimity is the most superior. The Mahāparinirvāṇa Sūtra, Volume 14, is also called the four equalities. The four equalities are from the perspective of the mind, and immeasurable is from the perspective of the object. Since the realm is immeasurable, there is no difference in loving-kindness. Equanimity is aimed at the four (immeasurable minds), so it is called the four equalities. 'If the four immeasurable ones judge leakage and non-leakage below,' that is, judging whether it is defiled or undefiled from the Dhyana to which it is attached. 'The causes and conditions are different, etc.,' explaining the Dhyana on which Metta meditation depends. Depending on what Dhyana Metta meditation is generated, since there are many (Dhyanas) used, loving-kindness is also immeasurable. So (loving-kindness is immeasurable).

云百千不可稱說。次譬者非但直言有漏等異。於一一禪一一地。一一品一一功德。支相味殊不可具說。故以欲界依正為譬。譬中又為二番不同。初譬法體深廣。次譬法妙難信。初譬如文。次閤中初正合慈。次兼合四。次釋合如文。次譬有法有喻有合。譬雲山左等者。如太華已東名為左兒。不識京畿珍羞之味。有作修字者非也。羞者。周禮注云。備百物曰薦。置滋味曰羞。珍者明滋味中之貴者。井蛙等者。井字應中心著點。四邊像欄中點像瓶。堯臣伯益造也。世云市井者因井造市。故云市井。今但云井。井中所居欲非海族。蛙者小蝦蟆也。言海若者海神名也。非者斥也。欲斥海陜而炫井寬。

○次明因緣禪者。此因緣門。行者立觀之要境。翻邪向正之始行。況能成就摩訶衍乘。體即三因佛性正種。故於此門廣明乘相。此中既明三世因緣。辯十二時等。廣如玄文引婆沙釋。現在是苦。識名色六入在胎內。觸受在胎外。愛取有三亦屬現在。初二是惑。次一是業。生老死屬未來亦是苦。于中初辯內外。云有大功勛內習力也。諸佛賜者外加力也。次正明發中初推現三支。云能緣所緣等者。觀十二緣凡有二種。一者推果知因。如先推受以至無明。既知無明生於受等。則不起愛等起于當果。具如玄文釋因緣境。二者推因知果即

【現代漢語翻譯】現代漢語譯本：云的數量有百千之多，無法稱說。其次，用比喻來說明，不僅僅是直接說有漏等差別。對於每一種禪定、每一個境界、每一種品級、每一種功德，其支分、相狀、味道的差異都無法完全說盡。所以用欲界的依報和正報來作比喻。比喻中又分為兩種不同的情況。首先比喻法體的深廣，其次比喻佛法的微妙難以置信。第一個比喻如原文所說。其次，在結合中，首先是正式結合慈心，其次是兼帶結合四無量心。再次是解釋結合，如原文所說。再次是比喻，有能比喻的法，有比喻的事物，有結合的含義。比喻說『山左』等，如太華山以東稱為『山左』。不認識京畿地區的珍貴美味。有人寫作『修』字，這是不對的。『羞』，根據《周禮》的註釋，準備各種物品叫做『薦』，放置滋味美好的食物叫做『羞』。『珍』，是說明滋味美好食物中的珍貴者。『井蛙』等，『井』字應該在中心點上加一點，四邊像欄桿，中心點像瓶子。這是堯臣和伯益製造的。世俗所說的『市井』，是因為井而建造市場，所以叫做『市井』。現在只說『井』。井中所居住的，難道不是海里的生物嗎？『蛙』是小蛤蟆。說『海若』是海神的名字。『非』是斥責的意思。想要斥責大海的狹窄，而炫耀井的寬廣。其次說明因緣禪。這個因緣法門，是修行者建立觀想的重要境界，是轉變邪見走向正見的開始。更何況能夠成就摩訶衍乘（Mahayana，大乘）。其體性就是三因佛性（Tri-hetu-buddha-nature）的正因佛性。所以在這個法門中廣泛地說明大乘的相狀。這裡既說明了三世因緣，辨析十二時等，詳細情況如《玄文》引用《婆沙論》的解釋。現在是苦，識、名色、六入在胎內，觸、受在胎外，愛、取、有三支也屬於現在。前兩個是惑，后一個是業。生、老、死屬於未來，也是苦。其中首先辨析內外，說『有大功勛內習力』。『諸佛賜』是外加力。其次正式說明發起，其中首先推出現世的三支，說『能緣所緣』等。觀察十二因緣有兩種：一種是推果知因，如先推受，一直推到無明。既然知道無明產生於受等，就不會生起愛等，而生起當來的果報。詳細情況如《玄文》解釋因緣境。另一種是推因知果，即...

【English Translation】 English version: The number of clouds is in the hundreds of thousands, beyond description. Furthermore, to use an analogy, it's not just a matter of directly stating the differences between 'with outflows' (有漏) and so on. For each and every 'dhyana' (禪定, meditative state), each and every 'bhumi' (地, level/stage), each and every 'prakriti' (品, category/grade), each and every 'guna' (功德, merit/virtue), the differences in their components, characteristics, and flavors are impossible to fully describe. Therefore, the 'dependent' (依報) and 'principal' (正報) realms of the desire realm are used as an analogy. Within the analogy, there are two different aspects. First, the analogy illustrates the depth and breadth of the 'dharma-body' (法體). Second, the analogy illustrates the subtlety and difficulty in believing the Dharma. The first analogy is as stated in the text. Second, in the combination, first is the formal combination of 'metta' (慈, loving-kindness), and second is the combined combination of the Four Immeasurables. Again, the explanation of the combination is as stated in the text. Again, there is an analogy, with the 'dharma' (法) that can be analogized, the things that are used as analogies, and the meaning of the combination. The analogy saying 'left of the mountain' (山左) and so on, such as east of Mount Taihua being called 'left of the mountain'. Not recognizing the precious and delicious flavors of the Jingji area. Some write the character '修' (cultivation), which is incorrect. '羞' (delicacy), according to the commentary of the 'Zhou Li' (周禮, Rites of Zhou), preparing various items is called '薦' (offering), placing delicious flavors is called '羞' (delicacy). '珍' (precious), is to clarify the preciousness among the delicious flavors. 'Well frog' (井蛙) and so on, the character '井' (well) should have a dot in the center, the four sides resemble the railing, and the center dot resembles a bottle. This was made by Yao Chen and Bo Yi. The worldly saying 'market well' (市井) is because the market was built because of the well, hence it is called 'market well'. Now it is only said 'well' (井). What dwells in the well, is it not a sea creature? 'Frog' (蛙) is a small toad. Saying 'Hai Ruo' (海若, sea god) is the name of the sea god. '非' (not) is the meaning of rebuke. Wanting to rebuke the narrowness of the sea, and flaunting the width of the well. Next, explaining the 'causation dhyana' (因緣禪). This 'causation dharma-gate' (因緣法門) is an important realm for practitioners to establish contemplation, and the beginning of transforming wrong views towards right views. Moreover, it can accomplish the 'Mahayana vehicle' (摩訶衍乘, Great Vehicle). Its essence is the 'correct cause buddha-nature' (正因佛性) of the 'three-cause buddha-nature' (Tri-hetu-buddha-nature). Therefore, in this dharma-gate, the characteristics of the Mahayana are widely explained. Here, both the 'three-time causation' (三世因緣) and the analysis of the 'twelve times' (十二時) are explained, and the details are as explained in the 'Xuan Wen' (玄文) quoting the 'Vibhasa' (婆沙論). The present is suffering, 'consciousness' (識), 'name and form' (名色), and 'six entrances' (六入) are in the womb, 'contact' (觸) and 'sensation' (受) are outside the womb, and the three branches of 'craving' (愛), 'grasping' (取), and 'becoming' (有) also belong to the present. The first two are delusion, and the last one is karma. 'Birth' (生), 'old age' (老), and 'death' (死) belong to the future, and are also suffering. Among them, first analyze the internal and external, saying 'there is great merit and internal habitual power'. 'Given by all Buddhas' (諸佛賜) is external added power. Next, formally explain the initiation, among which first push the three branches of the present life, saying 'the able to condition and the conditioned' (能緣所緣) and so on. There are two types of observing the 'twelve links of dependent origination' (十二因緣): one is to infer the cause from the effect, such as first inferring sensation, all the way to ignorance. Since it is known that ignorance arises from sensation and so on, craving and so on will not arise, but the future retribution will arise. The details are as explained in the 'Xuan Wen' explaining the realm of causation. The other is to infer the effect from the cause, that is...

如今文。文明發得還寄修辯。于定心中所緣善惡能所和合。得名為業。業必招果故名為含。業即有因故有能含果。次推此業還由於取。取于善惡乃至無明。故息現因令滅當果。愛因下推現五果。六皰者。頭身二手二足。又云。眼耳鼻口及二十指為二十四皰。識由下推過去二因。次推過至未。次結。次如是下明互發。初正明發根本。此因緣下明發之由。惑根本下辯同異。次判隱沒。次明十功德。次結。乃至下發諸禪。若因下根本發因緣。則根本諸禪皆屬因緣。初通明九地有支。何者。始自粗住終至非想。皆是因緣。因緣和合名為所成。即以欣慕定心為因。稟教為緣。定體成就為所成法。即名因緣以為能成。推此定體從因緣生。生即有支。隨何地定成何有支。言諸定者。既且約根本。但約根本豎論諸定。此粗細下別明九地有支。如是等至取初禪相者。明九地發十一支。應云乃至取非想相。初禪在初從初而說。文中雖有粗細住等。非所期心。但因期心求于初禪。而發此等。是故不論粗細住等。如前二十五方便者。修初禪人本為初禪設二十五法。乃至非想亦復如是。故用前二十五而為行法。具如第四卷釋五法中。約初禪釋五法者。即其相也。言種種希望者。即五法中欲為希望。若通論者。初修凈戒乃至一心。皆為希望初禪等故

【現代漢語翻譯】現代漢語譯本如今文。文明發得還寄修辯。于定心中所緣善惡能所和合。得名為業（karma）。業必招果故名為含。業即有因故有能含果。次推此業還由於取（grasping）。取于善惡乃至無明（ignorance）。故息現因令滅當果。愛因下推現五果。六皰者。頭身二手二足。又云。眼耳鼻口及二十指為二十四皰。識由下推過去二因。次推過至未。次結。次如是下明互發。初正明發根本。此因緣下明發之由。惑根本下辯同異。次判隱沒。次明十功德。次結。乃至下發諸禪（dhyana）。若因下根本發因緣。則根本諸禪皆屬因緣。初通明九地有支。何者。始自粗住終至非想（neither perception nor non-perception）。皆是因緣。因緣和合名為所成。即以欣慕定心為因。稟教為緣。定體成就為所成法。即名因緣以為能成。推此定體從因緣生。生即有支。隨何地定成何有支。言諸定者，既且約根本。但約根本豎論諸定。此粗細下別明九地有支。如是等至取初禪相者。明九地發十一支。應云乃至取非想相。初禪在初從初而說。文中雖有粗細住等。非所期心。但因期心求于初禪。而發此等。是故不論粗細住等。如前二十五方便者。修初禪人本為初禪設二十五法。乃至非想亦復如是。故用前二十五而為行法。具如第四卷釋五法中。約初禪釋五法者。即其相也。言種種希望者。即五法中欲為希望。若通論者。初修凈戒乃至一心。皆為希望初禪等故現代漢語譯本現在討論的是，文明的發展還依賴於對辯論的修正。在禪定（dhyana）心中，所緣的善與惡、能與所相互結合，就形成了業（karma）。業必然會招致果報，所以稱為『含』。業既然有因，所以才能包含果報。進一步推究，這個業還來源於取（grasping），取來源於善惡乃至無明（ignorance）。所以，止息現在的因，就能使未來的果報滅除。從愛因向下推導，可以顯現五種果報。六皰指的是頭、身體、兩隻手和兩隻腳。還有一種說法是，眼睛、耳朵、鼻子、嘴巴以及二十個手指，共計二十四個皰。從識向下推導，可以追溯到過去的兩個因。再從過去推導到未來。然後進行總結。接下來，『如是下』說明相互引發。首先，明確說明引發的根本。『此因緣下』說明引發的原因。『惑根本下』辨別相同和不同。然後判斷隱沒。接著說明十種功德。最後進行總結。『乃至下』引發各種禪定（dhyana）。『若因下』從根本上引發因緣，那麼根本的各種禪定都屬於因緣。首先，普遍說明九地有支。什麼是九地有支呢？從粗住開始，到非想非非想處（neither perception nor non-perception）為止，都是因緣。因緣和合稱為所成。就是以欣慕禪定的心為因，以接受教導為緣，禪定的本體成就為所成之法。這就叫做因緣作為能成。推究這個禪定的本體，是從因緣產生的。產生就是有支。隨著在哪個地的禪定成就，就成為哪個地的有支。說到各種禪定，這裡暫且以根本禪定為例。只是從根本上縱向討論各種禪定。『此粗細下』分別說明九地有支。『如是等至取初禪相者』，說明九地引發十一個有支。應該說乃至取非想相。初禪在最初，所以從最初開始說。文中雖然有粗住、細住等等，但不是所期望的心。只是因為期望的心而尋求初禪，才引發這些。所以不討論粗住、細住等等。像前面說的二十五種方便，是修初禪的人本來為初禪設定的二十五種方法。乃至非想也是這樣。所以用前面的二十五種方法作為修行的法門。詳細情況在第四卷解釋五法中。關於初禪解釋五法，就是指它的相。說到種種希望，就是五法中的欲作為希望。如果通盤來說，最初修持清凈的戒律乃至一心，都是爲了希望初禪等等的緣故。

【English Translation】 English version Now, the text discusses how the development of civilization also depends on the correction of debates. In the mind of meditation (dhyana), the object of thought, good and evil, the able and the object, combine to form karma. Karma inevitably brings about consequences, so it is called 'containing'. Since karma has a cause, it can contain the result. Further investigation reveals that this karma originates from grasping, which in turn originates from good and evil, and even ignorance. Therefore, stopping the present cause can eliminate the future result. From the cause of love, we can deduce the manifestation of five results. The six 'pao' refer to the head, body, two hands, and two feet. Another saying is that the eyes, ears, nose, mouth, and twenty fingers make up twenty-four 'pao'. From consciousness downwards, we can trace back to the two causes of the past. Then, from the past, we deduce to the future. Then, we summarize. Next, 'ru shi xia' explains mutual arising. First, it clearly explains the root of arising. 'Ci yin yuan xia' explains the reason for arising. 'Huo gen ben xia' distinguishes similarities and differences. Then, it judges concealment. Then, it explains the ten merits. Finally, it summarizes. 'Nai zhi xia' evokes various meditations (dhyana). 'Ruo yin xia' fundamentally evokes conditions, then the fundamental meditations all belong to conditions. First, it universally explains the nine grounds of existence. What are the nine grounds of existence? Starting from coarse abiding and ending at neither perception nor non-perception, all are conditions. The combination of conditions is called 'what is accomplished'. That is, taking the mind of admiring meditation as the cause, receiving teachings as the condition, and the accomplishment of the essence of meditation as the law of what is accomplished. This is called conditions as the able to accomplish. Investigating this essence of meditation, it arises from conditions. Arising is existence. Depending on which ground the meditation is accomplished, it becomes the existence of that ground. Speaking of various meditations, here we will temporarily take fundamental meditation as an example. We will only discuss the various meditations vertically from the root. 'Ci cu xi xia' separately explains the nine grounds of existence. 'Ru shi deng zhi qu chu chan xiang zhe' explains that the nine grounds evoke eleven existences. It should be said that it even takes the aspect of neither perception nor non-perception. The first dhyana is at the beginning, so it is spoken from the beginning. Although there are coarse abiding, fine abiding, etc. in the text, they are not the desired mind. It is only because of the desired mind that one seeks the first dhyana, and these are evoked. Therefore, coarse abiding, fine abiding, etc. are not discussed. Like the twenty-five expedients mentioned earlier, they are the twenty-five methods originally set up for the first dhyana by those who practice the first dhyana. The same is true for neither perception nor non-perception. Therefore, the previous twenty-five methods are used as the practice method. The details are in the fourth volume, which explains the five laws. Explaining the five laws in terms of the first dhyana refers to its aspect. Speaking of various hopes, it is the desire in the five laws as hope. Generally speaking, the initial practice of pure precepts and even one-pointedness are all for the sake of hoping for the first dhyana, etc.

。又知此受由入觸等者。此約觀境立觸入等名。不同諸論十二時等。上至非想等者。既約觀境以明十二。但屬界系皆具因緣。不同婆沙約界料簡。云無色界無色有名等。此是根本發因緣竟。如向因緣髮根本者。初發因緣。謂推三世增減四生不同。具如玄文因緣境中。及俱舍婆沙等文。又復亦有于胎生中不因精血而生者。義同濕化染香處故。支義亦足。如分別功德經第五云。如昔長者有女名善施。未嫁因向火暖氣入身懷妊。父母責之乃至達王。女言。更無改異。王許之以死。女言。今乃有此無道之王。枉殺無罪之人。我若不良可以保試。王即驗試果如其言。王語父母欲娶此女。父母言。用此死女為。即內宮中後生子。端正出家得羅漢果。復有多緣得胎不同。一一善達。並於定中所見分別。乃至三世相異立十二名。推根本等以成十二。復從十二髮根本等。乃至特勝通明等例者。明諸禪發因緣。應云特勝等因因緣發。以因緣等多依根本。今從所依故云因根本發。又因等者。亦同慈依心依根本發。判屬有漏。特勝通明亦同慈心。故云例此可知。次此觀下明受名不同。禪經及五停立名不同。五停名慧禪經即作三昧之名。故云因緣三昧。三世等者。次判事理。此因緣觀雖云慧性而不能破惑。如密室下舉譬。五停如密室念處如明燈。

【現代漢語翻譯】現代漢語譯本又知道這感受是由接觸等產生的，這是就觀照的境界而立的接觸、入等名稱，不同於各論典中關於十二時等的說法。『上至非想等』，既然是就觀照的境界來說明十二因緣，那麼只要屬於界系，就都具備因緣，不同於《婆沙論》中關於界的分析，說『無色無名』等。這是根本因緣的闡發完畢。如果說從因緣來闡發根本，最初的闡發因緣，就是推究三世的增減和四生的不同，詳細情況如同《玄文》的因緣境中，以及《俱舍論》、《婆沙論》等文獻。而且，也有在胎生中不是因為精血而產生的，義理上與濕生、化生一樣，因為都屬於染香之處，支分義理也足夠。如同《分別功德經》第五卷所說：『從前有位長者的女兒名叫善施，未出嫁，因為向火取暖，暖氣進入身體而懷孕。父母責備她，甚至告到了國王那裡。女兒說，沒有其他變故。國王判她死刑。女兒說，現在竟然有這樣無道的國王，冤枉殺死無罪的人。如果我不貞潔，可以保試。』國王就進行驗證，果然如她所說。國王對她的父母說想要娶這個女兒。父母說，要這個將死之人做什麼？之後在宮中生了個兒子，相貌端正，出家后證得阿羅漢果。還有多種因緣導致胎生不同，要一一善於通達，並且在禪定中所見進行分別，乃至三世的現象不同而立十二種名稱。推究根本等來成就十二因緣，又從十二因緣來闡發根本等，乃至特勝通明等例子，說明諸禪定闡發因緣。應該說特勝等因因緣而闡發，因為因緣等大多依根本而立，現在是從所依的角度，所以說因根本而發。又因等，也如同慈心依心依根本而發，判斷屬於有漏。特勝通明也如同慈心，所以說可以依此類推得知。接下來『此觀下』說明受的名稱不同，禪經和五停心觀所立的名稱不同。五停心觀稱為慧，禪經就稱為三昧，所以說因緣三昧。『三世等』，接下來判斷事理。這個因緣觀雖然說是慧性，但不能破除迷惑，如同密室的比喻，五停心觀如同密室，念處如同明燈。

【English Translation】 English version Furthermore, knowing that this feeling arises from contact, etc., this establishes the names of contact, entrances, etc., based on the observed realm. This differs from the discussions in various treatises regarding the twelve times, etc. 'Up to the realm of neither perception nor non-perception, etc.,' since the twelve links are explained based on the observed realm, then as long as they belong to a realm, they all possess causes and conditions. This differs from the analysis of realms in the Mahavibhasa, which states 'no form, no name,' etc. This concludes the explanation of the fundamental causes and conditions. If we speak of elaborating on the fundamental from the perspective of causes and conditions, the initial elaboration of causes and conditions involves investigating the increase and decrease of the three times and the differences in the four types of birth, as detailed in the section on the realm of causes and conditions in the Xuanwen, as well as in the Abhidharmakosa and Mahavibhasa. Moreover, there are also instances of beings born from the womb not due to sperm and blood, which is similar in principle to those born from moisture and transformation, as they all belong to places of defiled fragrance, and the meaning of the limbs is sufficient. As stated in the fifth volume of the Sutra on the Discrimination of Merits: 'In the past, there was an elder's daughter named Shan Shi (善施, Good Giving), who was not yet married. Because she warmed herself by the fire, warm air entered her body and she became pregnant. Her parents rebuked her and even reported her to the king. The daughter said, 'There is no other change.' The king sentenced her to death. The daughter said, 'Now there is such an unprincipled king who wrongly kills an innocent person. If I am not chaste, you can test me.' The king then tested her, and it was indeed as she said. The king said to her parents that he wanted to marry this daughter. The parents said, 'What is the use of this dying woman?' Later, she gave birth to a son in the palace, who was handsome and upright, and after leaving home, attained the fruit of an Arhat (羅漢果, fruit of Arhat).' There are also various causes and conditions that lead to different types of womb-birth. One must be skilled in understanding each one, and also discriminate based on what is seen in meditation, even establishing twelve names based on the different phenomena of the three times. Investigate the fundamental, etc., to accomplish the twelve links, and then elaborate on the fundamental, etc., from the twelve links, even to the examples of special victories and clear understanding, etc., explaining the causes and conditions that give rise to the various dhyanas (禪定, meditative states). It should be said that special victories, etc., arise due to the causes and conditions of causes and conditions, because causes and conditions mostly rely on the fundamental. Now, from the perspective of what is relied upon, it is said that they arise from the fundamental. Furthermore, 'cause, etc.,' is also like the arising of loving-kindness based on the mind based on the fundamental, judging it to belong to the realm of outflows. Special victories and clear understanding are also like loving-kindness, so it is said that this can be known by analogy. Next, 'This contemplation below' explains that the names of feeling are different, and the names established by the dhyana sutras and the five stopping-the-mind contemplations are different. The five stopping-the-mind contemplations are called wisdom, while the dhyana sutras call it samadhi (三昧, concentration), so it is said to be the samadhi of causes and conditions. 'The three times, etc.,' next judges the matter and principle. Although this contemplation of causes and conditions is said to be the nature of wisdom, it cannot break through delusion, like the analogy of the dark room. The five stopping-the-mind contemplations are like a dark room, and mindfulness is like a bright lamp.

由五停故能作理慧。當知五停雖名為慧。但是事觀不能破惑。如富那下。證聞因緣即能破惑。方得名為理觀因緣。言聞慧者。正指四念處位。言富那領解者。大經三十五。外道富那。佛問之曰。汝見世間有常耶。乃至世間有邊無邊等。若言世間是常是實。余皆妄語。是名為見名業名著。乃至邊無邊亦復如是。又問。若汝然火是火滅時汝知滅不。答言。如是。又問。是火然時從何而來。滅至何處。答言。賴緣而生緣盡則滅。滅時不至一切方所。佛言。若五陰愛生故然。若愛滅故二十五有滅。富那領云。如有一樹死來百年。枝葉脫落唯有貞實。佛言善來成阿羅漢。然十仙中凡有領解。多雲我已知已。我已解已。富那文中雖無此言既得羅漢。亦可通用領解之言。此因緣觀者。判今因緣既屬事觀。是故不及富那有破惑之力。次引經論所出因緣不同。並可得為今文觀境。瓔珞十種十二緣者。上卷明第十地中。十種觀法。第六觀緣起智觀十種因緣。具如第二卷引。

○次明觀者。若此十禪別別修觀。則始自根本終訖神通。一一皆論十乘觀法。若通總作者。即后所列者是。今于因緣禪后別立觀者異九禪故。九禪唯待發方可觀。因緣一禪義雖鬚髮。亦可即觀。況因緣門所攝寬廣。若偏若圓若正若助。若因若果若自若地。無不攝在

【現代漢語翻譯】現代漢語譯本：由於修習五停心觀才能生起理慧（通過觀察事物本質而獲得的智慧）。應當知道，五停心觀雖然名為慧，但只是事觀（從現象入手的觀），不能破除迷惑。例如富那（Purna，佛陀弟子名），證悟了聞所成的因緣觀，就能破除迷惑，才能稱為理觀因緣（從本質入手的觀）。所說的聞慧，正是指四念處（four foundations of mindfulness）的修行位次。所說的富那領悟，出自《大般涅槃經》第三十五卷。外道富那，佛陀問他：『你見世間有常嗎？』乃至『世間有邊還是無邊等？』如果說世間是常是實，其餘都是妄語，這稱為見、名、業、名著。乃至邊無邊也是這樣。又問：『如果你燃火，火滅時你知道滅了嗎？』回答說：『是的。』又問：『這火燃時從何而來，滅至何處？』回答說：『依賴因緣而生，因緣盡則滅，滅時不到一切方所。』佛說：『如果五陰（five aggregates）愛生故而燃，如果愛滅故二十五有（twenty-five realms of existence）滅。』富那領悟說：『如有樹木死去百年，枝葉脫落，唯有貞實。』佛說：『善來，成為阿羅漢（Arhat）。』然而十仙之中，凡是有領悟的，大多說『我已知已，我已解已』。富那文中雖然沒有此言，但既然已得阿羅漢果，也可以通用領悟之言。這因緣觀，判斷現在的因緣屬於事觀，所以不及富那有破除迷惑的力量。其次引用的經論所出的因緣不同，都可以作為本文的觀境。《瓔珞經》的十種十二因緣，上卷說明第十地中的十種觀法，第六觀是緣起智觀十種因緣，具體內容如第二卷所引。下面說明觀者。如果這十禪（ten dhyanas）分別修觀，則從根本禪（first dhyana）開始到神通禪（神通dhyana）結束，每一個禪都論述十乘觀法（ten vehicles of contemplation）。如果通總修作者，就是後面所列舉的那些。現在在因緣禪后單獨設立觀，是因為它與九禪不同。九禪只能等待發起才能觀，因緣一禪雖然也需要發起，但也可以立即觀。況且因緣門所攝範圍寬廣，無論是偏是圓，是正是助，是因是果，是自是地，沒有不包含在其中的。

【English Translation】 English version: It is through the practice of the Five Stopping Contemplations that one can generate wisdom based on principle (understanding the essence of things). It should be known that although the Five Stopping Contemplations are called wisdom, they are merely phenomenal observations and cannot break through delusion. For example, Purna (a disciple of the Buddha), who realized the causal conditions through hearing, was able to break through delusion and could then be called the causal condition of principle-based observation. The 'wisdom of hearing' refers precisely to the stage of practice of the Four Foundations of Mindfulness (four foundations of mindfulness). Purna's understanding is mentioned in the thirty-fifth chapter of the Mahaparinirvana Sutra. The non-Buddhist Purna, the Buddha asked him: 'Do you see the world as permanent?' and 'Is the world finite or infinite, etc.?' If you say the world is permanent and real, then everything else is false. This is called view, name, karma, and attachment. The same applies to finite and infinite. He also asked: 'If you light a fire, do you know when the fire goes out?' He replied: 'Yes.' He further asked: 'When this fire is lit, where does it come from, and where does it go when it goes out?' He replied: 'It arises dependent on conditions, and when the conditions are exhausted, it ceases. When it ceases, it does not go to any particular place.' The Buddha said: 'If the five aggregates (five aggregates) arise due to love, then if love ceases, the twenty-five realms of existence (twenty-five realms of existence) cease.' Purna understood and said: 'Like a tree that has died for a hundred years, its branches and leaves fall off, leaving only the true essence.' The Buddha said: 'Welcome, become an Arhat (Arhat).' However, among the ten immortals, those who have understanding mostly say 'I already know, I already understand.' Although Purna's text does not have these words, since he has attained Arhatship, the words of understanding can also be used generally. This causal condition observation judges that the current causal conditions belong to phenomenal observation, so it does not have the power to break through delusion like Purna. Secondly, the causal conditions mentioned in the sutras and treatises are different, and they can all be used as objects of contemplation in this text. The ten types of twelve causal conditions in the Yingluo Sutra, the upper volume explains the ten types of contemplation in the tenth ground, the sixth contemplation is the wisdom of dependent origination contemplating the ten types of causal conditions, the specific content is as quoted in the second volume. Next, it explains the contemplator. If these ten dhyanas (ten dhyanas) are cultivated separately, then from the fundamental dhyana (first dhyana) to the supernatural dhyana (神通dhyana), each dhyana discusses the ten vehicles of contemplation (ten vehicles of contemplation). If the general cultivator, then those listed later are the ones. Now, the reason for establishing contemplation separately after the causal condition dhyana is because it is different from the nine dhyanas. The nine dhyanas can only be contemplated after they are initiated, although the causal condition dhyana also needs to be initiated, it can also be contemplated immediately. Moreover, the scope of the causal condition gate is broad, whether it is partial or complete, correct or auxiliary, cause or effect, self or ground, there is nothing that is not included in it.

因緣觀中。是故於此別立觀法。于中初龍樹下引龍樹明用觀意也。龍樹中論通申大小。論意亦觀因緣為宗。論師下明諸師謬解。但以二諦為中論宗。今言下破古諸師。言論宗者應明此論別顯宗致。若言二諦此屬通途。言何品者且指此論品品。無非二諦意也。況復二諦遍諸教門。故不可二諦為中論宗。言而皆破盡者。論諸品題皆破為名。如雲破六情品破染染品等。品內觀法破皆盡凈。六情是俗破儘是真。故二諦破非論別宗。論初下正示論宗。若通若別皆觀因緣。是故此論因緣為宗。故論初文名因緣品。通觀下文故名為通。下諸品中雖隨義別。而實不出觀于因緣。此師下重斥舊解。北師雖以因緣為宗。不了一部通別之意。而卻指后品小乘救義。小乘非正救義又旁。如何用此而為論宗。故論後文立因緣品及邪見品。申於三藏二乘觀法。故立六因四緣用救小宗。論云。已聞摩訶衍今明二乘義。是故次列因緣等品。況取品內救義為宗。論雖明小小是所破。如何即用所破義為宗。故不可也。佛去世下正出中論用觀之意。若佛在世利根之人。聞即得益。是故不須廣明觀法。佛去世后。若聞因緣反計三世定有輪轉。是故龍樹廣作觀法。但破因緣不事分別因緣之相。今既下次明今文用中論意。廣立觀法十乘入道。廣破發得修得之相。故知

論語通總不出十乘。次思議下正明觀法。初明境中引大經四種觀因緣義。則前三為可思議。后一為不可思議。故前諸文明思議境。或有至別教而止。即同今文。或有至圓教者。意則少殊。具如前簡。言下智等四智者。初六道因緣正當四智所觀之境。下智觀故得聲聞菩提等者。即是能觀之智。智有差別。故大經二十五師子吼品云。十二因緣凡有四種。謂下中上上上。具如第一卷引。此文別教十住位中。言不了者即全不見。圓教即約六即位判。皆名了了。故四智當體復是今文四聖界也。並前六界即十法界十二因緣也。聲聞乃至上上皆云若轉者。今通約大乘意說。只轉惑為智智無別體。聲聞中言七種學人者。三果四向也。隨其餘思生數多少生欲色界。故云善界。此下智中若從教判應有緣覺。今文且從聲聞判之。次明緣覺中雲結業盡不盡同前者。前是聲聞有盡不盡。今明緣覺不應隔生。既攝屬通教。亦約教論有聲聞義。故得斷惑例前聲聞。盡則出界。不盡同前七種學人。次若轉下明六度菩薩者。前下中智聲聞緣覺器類異同。故可互攝。菩薩發心不與小共。又復為成十法界故三教菩薩同爲一界。是故諸文多少皆爾。六度菩薩雖云般若猶在伏惑。通菩薩中雲轉無明為即空慧等者。空慧已成般若度竟。又云轉行有為六度者。六中即是

【現代漢語翻譯】現代漢語譯本：論語通篇總括起來不超過十乘觀法。接下來思議的部分，正是爲了闡明觀法。首先在境中引用《大般涅槃經》的四種觀因緣的意義，那麼前三種是可思議的，后一種是不可思議的。因此，前面的各種文字闡明了思議境，有些止於別教，與現在的文字相同。有些達到圓教，意義則略有不同，具體如前文所述。文中的下智等四智，最初的六道因緣正對應四智所觀的境界。下智觀照而得到聲聞菩提等，就是能觀的智慧。智慧有差別，所以《大般涅槃經》二十五師子吼品中說，十二因緣有四種，即下、中、上、上上，具體如第一卷所引。此文在別教十住位中，說『不了』就是完全不見。圓教則根據六即位來判斷，都稱為『了了』。所以四智的當體又是現在文中的四聖界。加上前面的六界，就是十法界十二因緣。聲聞乃至上上都說『若轉』，現在通用於大乘的意義來說，只是將煩惱轉為智慧，智慧沒有別的本體。聲聞中說七種學人，是指三果四向。隨著其餘思惟產生數量多少的慾念，所以稱為善界。這下智中如果從教義來判斷，應該有緣覺。現在文中暫且從聲聞來判斷。接下來闡明緣覺中說『結業盡不盡同前者』，前面是聲聞有盡不盡，現在闡明緣覺不應該隔生。既然攝屬於通教，也根據教義來論有聲聞的意義，所以能夠斷惑，與前面的聲聞相同。盡則出界，不盡則與前面的七種學人相同。接下來『若轉』闡明六度菩薩，前面的下中智聲聞緣覺器類異同，所以可以互相攝取。菩薩發心不與小乘共通。又爲了成就十法界，所以三教菩薩同爲一界。因此，各種文字多少都是這樣。六度菩薩雖然說般若還在伏惑階段，通教菩薩中說『轉無明為即空慧等』，空慧已經成就，般若度已經完成。又說『轉行有為六度者』，六度中就是。

【English Translation】 English version: The entirety of the Lun Yu Tong does not exceed the ten vehicles of contemplation. The following section on deliberation precisely clarifies the methods of contemplation. Initially, within the realm of objects, it cites the meaning of the four types of conditioned arising from the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra), where the first three are conceivable, and the last one is inconceivable. Therefore, the preceding texts elucidate the realm of conceivable objects, some stopping at the Distinct Teaching (別教, Biejiao), which aligns with the current text. Others reach the Perfect Teaching (圓教, Yuanjiao), with slightly different meanings, as detailed in the previous simplification. The four wisdoms, such as the lower wisdom, correspond to the objects contemplated by the four wisdoms in the initial six realms of existence. Obtaining Śrāvakabodhi (聲聞菩提, enlightenment of a Hearer) through lower wisdom contemplation refers to the wisdom of contemplation. The wisdoms differ, hence the twenty-fifth chapter, 'Lion's Roar,' of the Mahāparinirvāṇa Sūtra states that there are four types of twelve links of dependent origination: lower, middle, upper, and highest. This is detailed in the first volume. In the ten abodes of the Distinct Teaching, 'not understanding' means complete non-perception. The Perfect Teaching judges based on the six identities, all termed 'understanding.' Therefore, the essence of the four wisdoms is also the four noble realms in the current text. Combined with the preceding six realms, they constitute the ten dharma realms and the twelve links of dependent origination. 'If transformed' is mentioned for Śrāvakas (聲聞, Hearers) up to the highest level, now generally interpreted in the context of the Mahayana meaning, simply transforming afflictions into wisdom, with no separate entity of wisdom. The seven types of learners among Śrāvakas refer to the three fruits and four paths. Desires arise according to the quantity of remaining thoughts, hence it is called the 'wholesome realm.' Judging from the teachings within this lower wisdom, there should be Pratyekabuddhas (緣覺, Solitary Buddhas). The current text temporarily judges from the perspective of Śrāvakas. Next, clarifying that 'the exhaustion or non-exhaustion of karmic actions is the same as before' in Pratyekabuddhas, where previously it was about Śrāvakas having exhaustion or non-exhaustion, now clarifying that Pratyekabuddhas should not be separated by lives. Since it is included in the Common Teaching (通教, Tongjiao), it also discusses the meaning of Śrāvakas according to the teachings, so the ability to sever afflictions is similar to the preceding Śrāvakas. Exhaustion means exiting the realm, non-exhaustion is the same as the preceding seven types of learners. Next, 'if transformed' clarifies the Bodhisattvas (菩薩) of the six perfections, where the lower and middle wisdoms of Śrāvakas and Pratyekabuddhas have different categories, so they can be mutually inclusive. The aspiration of Bodhisattvas is not shared with the Lesser Vehicle. Furthermore, to accomplish the ten dharma realms, the Bodhisattvas of the three teachings are considered one realm. Therefore, the quantity of various texts is all like this. Although it is said that Prajñā (般若, wisdom) is still in the stage of subduing afflictions for the Bodhisattvas of the six perfections, the Bodhisattvas of the Common Teaching say 'transforming ignorance into the wisdom of emptiness,' where the wisdom of emptiness has already been accomplished, and the perfection of Prajñā is complete. It is also said 'transforming conditioned actions into the six perfections,' where the six perfections are.

生滅助觀以為般若。還以即空之慧導彼生滅。此通菩薩八地已上。則應隨愿利物受生。八地已前惑既未斷。是故今文隨惑判生。故云同前。以即空心行於五度。故云福勝。即空勝拆故云慧勝。福慧既勝報生亦勝。但能勝彼三藏二乘。不及別圓初心菩薩。故名為小。應言八九地前。何故但云六七地前。八九是斷後位。六七是正斷位。舉正斷邊以望未斷。故云六七。次若轉為上智者。既云歷別即別義也。轉見思等三種無明。為一切智等三種智明。此中但至行曏者。且約不得意邊。復讓初地去以為佛界及上上智。又顯證道無差別故。言同前者。住中見思同前二乘。界內塵沙同前藏通兩教菩薩。界外塵沙雖不同前。同是塵沙故且同前。次若轉下明上上智。先明上上智觀為不思議境也。次重釋不思議境。初中先總立三佛性。次若通下辯通別。雖有通別共成圓義。所言通者。一一支中皆三佛性。次若別下別對三佛性。何以故下判別對意。以此三道即三德故。故別對之。若爾。何故復有前通解耶。答。若別對者翻對義便。若通對者據理通故。是故別對三佛性中。一一無不具正因故。次性德下釋前三德不縱不橫初后不二。凈名下證初后不二。眾生是初。即是佛故。故知不二。若五品下判佛性位。言未斷同學人者。同初果向。鐵輪同無學

【現代漢語翻譯】現代漢語譯本以生滅助觀作為般若（prajna，智慧）。還用即空的智慧引導那些生滅現象。這適用於八地（bhumi）以上的菩薩（bodhisattva）。他們應該隨自己的願望利益眾生而受生。八地之前的菩薩，煩惱（klesha）還沒有斷盡，所以本文根據煩惱來判斷受生的情況，因此說『同前』。用即空之心行於佈施（dana）、持戒（shila）、忍辱（kshanti）、精進（virya）、禪定（dhyana）五度（paramita），所以說『福勝』。即空勝過拆解，所以說『慧勝』。福德和智慧都勝過，果報和受生也勝過。但只能勝過三藏（Tripitaka）和二乘（Shravakayana and Pratyekabuddhayana），不如別教和圓教的初心菩薩，所以稱為『小』。應該說是八地、九地之前，為什麼只說六地、七地之前？八地、九地是斷除煩惱的後期階段，六地、七地是正在斷除煩惱的階段。用正在斷除煩惱的階段來對照尚未斷除煩惱的階段，所以說『六七』。接下來，如果轉為上智者，既然說是歷別，就是有差別的意思。將見思惑（dṛṣṭi-heya and bhāvanā-heya）、塵沙惑（rajas）、無明惑（avidya）三種無明轉為一切智（sarvajnata）、道種智（marga-jnana）、一切種智（sarvakarajnata）三種智明。這裡只說到行向，暫且就不得意的一面來說。又讓初地去作為佛的境界以及上上智。又顯示證道沒有差別，所以說『同前』，住中見思惑與之前的二乘相同，界內塵沙惑與之前的藏教和通教的菩薩相同，界外塵沙惑雖然與之前不同，但同是塵沙惑，所以暫且說『同前』。接下來，如果轉下來說明上上智，先說明上上智的觀是不思議的境界。接下來，重新解釋不思議的境界。首先總的建立三佛性（tathagatagarbha）。接下來，如果通下來說明通和別。雖然有通和別共同成就圓融的意義。所說的通，是說每一個分支中都具有三佛性。接下來，如果別下來說明分別對應三佛性。為什麼呢？下面判斷分別對應的意義。因為這三道就是三德（triguna），所以分別對應它們。如果這樣，為什麼又有之前的通解呢？回答：如果分別對應，就翻轉了對應的意義。如果共通對應，就根據道理是相通的。所以分別對應三佛性中，每一個都無不具備正因。接下來，性德下解釋之前的三德不縱不橫，初后不二。凈名下證明初后不二。眾生是最初的，就是佛，所以知道不二。如果五品下判斷佛性的位次。所說未斷的同學人，相當於初果向。鐵輪相當於無學。

【English Translation】 English version Taking the observation that aids arising and ceasing as prajna (wisdom). Also, using the wisdom of emptiness to guide those phenomena of arising and ceasing. This applies to bodhisattvas (beings striving for enlightenment) at the eighth bhumi (stage) and above. They should, according to their vows, take rebirth to benefit beings. Bodhisattvas before the eighth bhumi have not yet completely severed their kleshas (afflictions), so this text judges rebirth based on afflictions, hence the saying 'same as before'. Using the mind of emptiness to practice the five paramitas (perfections) of dana (generosity), shila (ethics), kshanti (patience), virya (effort), and dhyana (meditation), hence the saying 'superior in merit'. Emptiness surpasses deconstruction, hence the saying 'superior in wisdom'. Since both merit and wisdom are superior, the resulting karmic retribution and rebirth are also superior. However, they can only surpass the Tripitaka (Three Baskets of Buddhist scriptures) and the practitioners of the Two Vehicles (Shravakayana and Pratyekabuddhayana), and are not as good as the initial bodhisattvas of the Distinct and Perfect Teachings, hence they are called 'small'. It should be said before the eighth and ninth bhumis, why only say before the sixth and seventh bhumis? The eighth and ninth bhumis are the later stages of severing afflictions, while the sixth and seventh bhumis are the stages of actively severing afflictions. Using the stage of actively severing afflictions to compare with the stage of not yet severing afflictions, hence the saying 'six and seven'. Next, if transforming into a superior wise person, since it is said to be distinct, it means there are differences. Transforming the three types of ignorance: afflictions of views and emotions (dṛṣṭi-heya and bhāvanā-heya), afflictions like dust and sand (rajas), and fundamental ignorance (avidya), into the three types of wisdom: all-knowing wisdom (sarvajnata), wisdom of the path (marga-jnana), and wisdom of all aspects (sarvakarajnata). Here, only mentioning the stage of approaching practice, is just speaking from the perspective of not fully realizing the meaning. Furthermore, letting the first bhumi be the realm of the Buddha and the supreme wisdom. Also, showing that there is no difference in attaining the path, hence the saying 'same as before', the afflictions of views and emotions in dwelling in the middle way are the same as the previous Two Vehicles, the afflictions like dust and sand within the realm are the same as the previous bodhisattvas of the Treasury and Common Teachings, the afflictions like dust and sand outside the realm, although different from before, are still afflictions like dust and sand, so temporarily say 'same as before'. Next, if explaining the supreme wisdom from below, first explain that the observation of the supreme wisdom is an inconceivable realm. Next, re-explain the inconceivable realm. First, generally establish the three Buddha-natures (tathagatagarbha). Next, if explaining the common and distinct from below. Although the common and distinct together accomplish the meaning of perfect harmony. What is said to be common is that each branch has the three Buddha-natures. Next, if explaining the distinct from below, explain the distinct correspondence to the three Buddha-natures. Why? Below, judge the meaning of the distinct correspondence. Because these three paths are the three virtues (triguna), so they correspond distinctly. If so, why is there the previous common explanation? Answer: If corresponding distinctly, it reverses the meaning of correspondence. If corresponding commonly, it is based on the principle of being interconnected. Therefore, in the distinct correspondence to the three Buddha-natures, each one is fully equipped with the direct cause. Next, the inherent virtue below explains that the previous three virtues are neither vertical nor horizontal, the beginning and end are not two. The Vimalakirti Sutra below proves that the beginning and end are not two. Sentient beings are the beginning, and are the Buddha, so know that they are not two. If judging the positions of Buddha-nature from the five grades below. What is said to be the fellow practitioners who have not yet severed, is equivalent to the stage of approaching the first fruit. The iron wheel is equivalent to the stage of no more learning.

者。且從總說。若從別論。應從初信乃至第十。節節依惑以判淺深。故六信已前猶同學人。所言同者智雖分于下中上別。據通惑斷齊是故云同。若伏別惑一向不同。是故下文三賢十聖即與兩教三乘不同。雖復變易等者。六根凈位據通惑盡。雖同二乘受變易身其處亦等。依正勝劣永異二乘。五根屬福故云生福。內智巧拙從初永別。釋論下引證二乘變易身劣。既雲根鈍即是五根劣於圓人。若別圓下更明別圓福勝前教。此即聖位不與前同。證道同圓是故合說。仍隨教道立本別名。若三賢下證聖因位始終皆勝。是故前文明別教位但在行向。初地已上攝在此中三賢位內。是故約證不分別圓之異。但語三賢十聖位耳。◎若最後下次明果位。于中先明三德。次三涅槃。凈名云下證前善惡成方便凈。善惡是縛。即縛以論不縛不脫。惡中舉極故云五逆。極惡之理。理是極善。是故名為即縛論脫。複次下對不思議十如十境等。及問答料簡。即是顯前因緣三德不可思議。初對十如。文中兩番對者。以十二緣兩重因果故也。次對十境者。若通論者境境無非十如之理。今從名便故復別對。文雖別對正在一念。十二因緣攝於十境。問。若爾。十界陰等屬苦煩惱。及業魔禪屬行有者。此可然。如何十界行有亦攝二乘菩薩境耶。答。若通論者。二乘菩薩

【現代漢語翻譯】現代漢語譯本：上面是從總體上來說的。如果從個別情況來分析，應該從初信位乃至第十信位，根據所斷惑業的深淺程度來判斷證悟的深淺。因此，六信位之前仍然屬於在學習的人。所說的『同』，是指他們的智慧雖然有下、中、上之分，但就斷除見思惑（通惑）來說，程度是相同的，所以說『同』。如果伏斷的是別惑，那就完全不同了。因此，下文所說的三賢十聖就與藏教、通教的三乘不同。雖然變易身是相同的，六根清凈位的人，就斷盡見思惑來說，雖然與二乘人一樣受變易身，他們所處的境界也是相同的，但他們的依報和正報的殊勝程度與二乘人永遠不同。五根屬於福報，所以說『生福』。內在的智慧的巧妙與笨拙，從一開始就永遠不同。釋論下面引用二乘變易身低劣的例子，既然說『根鈍』，就是說他們的五根不如圓教的人。如果進一步說明別教和圓教的福報勝過前面的教法，這就是說聖位的果報與前面的教法不同。證道的境界與圓教相同，所以合在一起說。仍然根據教法和道行的不同來建立不同的名稱。如果說三賢位以下，證明聖位的因地始終殊勝，所以前面說明別教的位次只在十住、十行、十回向位。初地以上都攝在此處的三賢位之內。因此，從證悟的角度來說，不分別圓教的差異，只說三賢十聖位而已。 ◎如果說最後，下面說明果位。其中先說明法身德、般若德、解脫德三德，其次說明常寂光土、實報莊嚴土、方便有餘土三涅槃。維摩詰經說，證明前面的善惡成就方便凈土。善惡是束縛，就束縛來說，不束縛就沒有解脫。惡中舉最極端的例子，所以說五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）。極惡的道理，道理就是極善，所以稱為即縛論脫。其次，對比不可思議的十如是、十境界等，以及問答簡擇，就是爲了顯示前面的因緣三德不可思議。最初對比十如是，文中兩次對比，是因為十二因緣有兩重因果的緣故。其次對比十境界，如果從普遍的意義上來說，任何境界都無非是十如是的道理。現在爲了方便起見，所以分別對比。文雖然分別對比，但實際上就在一念之間。十二因緣包含在十境界之中。問：如果這樣，十法界的陰等屬於苦和煩惱，以及業魔和禪屬於行有，這是可以理解的。為什麼十法界的行有也包含二乘和菩薩的境界呢？答：如果從普遍的意義上來說，二乘和菩薩

【English Translation】 English version: The above is from a general perspective. If analyzed from individual cases, it should be judged from the initial Faith position up to the Tenth Faith position, based on the depth of the delusions and karmas severed. Therefore, those before the Sixth Faith position still belong to learners. The 'sameness' mentioned refers to the fact that although their wisdom is divided into lower, middle, and upper levels, in terms of severing the delusions of views and thoughts (common delusions), the degree is the same, so it is said to be 'same'. If what is subdued and severed are specific delusions, then it is completely different. Therefore, the Three Sages and Ten Saints mentioned below are different from the Three Vehicles of the Tripitaka and Common teachings. Although the body of transformation is the same, those in the position of purity of the six senses, in terms of exhausting the delusions of views and thoughts, although they receive the body of transformation like the Two Vehicles, the realm they are in is also the same, but the superiority of their dependent and direct rewards is eternally different from the Two Vehicles. The five senses belong to blessings, so it is said to 'generate blessings'. The skillfulness or clumsiness of inner wisdom is eternally different from the beginning. The Shastra below cites examples of the inferiority of the body of transformation of the Two Vehicles. Since it says 'dull faculties', it means that their five senses are inferior to those of the Perfect teaching. If it is further explained that the blessings of the Distinct and Perfect teachings surpass the previous teachings, this means that the fruition of the saintly position is different from the previous teachings. The realm of enlightenment is the same as the Perfect teaching, so they are spoken of together. Different names are still established according to the differences in teachings and practices. If it is said that the Three Sages below prove that the causal ground of the saintly position is always superior, therefore, the previous explanation of the position of the Distinct teaching is only in the Ten Dwellings, Ten Practices, and Ten Dedications. The positions above the First Ground are all included within the Three Sages here. Therefore, from the perspective of enlightenment, the differences of the Perfect teaching are not distinguished, only the Three Sages and Ten Saints positions are spoken of. ◎ If it is said that the last, the following explains the fruition position. Among them, first explain the Three Virtues of Dharmakaya (Dharma-body), Prajna (Wisdom), and Liberation, and then explain the Three Nirvanas of Eternal Tranquility, True Reward, and Expedient Remainder. The Vimalakirti Sutra says, proving that the previous good and evil accomplish the pure land of expedient means. Good and evil are bondage, in terms of bondage, without bondage there is no liberation. Among evils, the most extreme example is given, so it is said that the Five Heinous Offenses (killing father, killing mother, killing Arhat, shedding the blood of the Buddha, and disrupting the Sangha). The principle of extreme evil, the principle is extreme good, so it is called liberation in bondage. Secondly, comparing the inconceivable Ten Suchnesses, Ten Realms, etc., and the questions and answers, is to reveal that the previous causal conditions and Three Virtues are inconceivable. The initial comparison of the Ten Suchnesses, the two comparisons in the text, is because the Twelve Links of Dependent Origination have two layers of cause and effect. Secondly, comparing the Ten Realms, if speaking from a universal meaning, any realm is nothing but the principle of the Ten Suchnesses. Now, for the sake of convenience, they are compared separately. Although the text compares them separately, in reality it is within a single thought. The Twelve Links of Dependent Origination are contained within the Ten Realms. Question: If so, the skandhas of the Ten Realms belong to suffering and afflictions, and the karmic demons and dhyana belong to the existence of action, this is understandable. Why do the actions of the Ten Realms also contain the realms of the Two Vehicles and Bodhisattvas? Answer: If speaking from a universal meaning, the Two Vehicles and Bodhisattvas

具有三道。今從別義故二乘菩薩不屬苦等。問。若從別義四聖亦應不屬苦及煩惱。何故從通。答。雖俱通通別。二乘菩薩從別義便故一往且然。夫對當義不可盡理。

○次十二因緣下攝十如十境以入一念。具如前文陰入境中不思議說。華嚴大集等者。經文但云一念心具不云十界。故知存略。凡諸大乘雲一念者意皆如是。若不爾者。云何遍收一切諸法。此猶下舉略攝廣。問。十二門等者釋疑也。緣謂因緣法謂所生。因緣生法悉皆無生。此以論中問意而問今文。今文處處皆云緣生在一念心。論中雲為在一心為在異心。論問意者。為在一人之心。為在眾多人心。為在一人多人一念心耶。如是一念異念。並在今文一念心中悉具足耶。答中初引華嚴一多相即總答論意。多人一人於今一念悉皆具足。多人一人所起之心不出百界。百界為多一念為一。一多相即非一非多。次引大品以釋相即。一切諸法皆趣因緣。百界因緣不出一念。是故名為是趣不過。故得名為一念具足。今說下翻破前難。且直爾云十二因緣者。指前華嚴大集兩文。並云一念具十二緣。其實兩經意兼十界。複次下定前一念以成觀境。又有二義。一者以禪為境不同世心。二者即此境心復須離著。向辯禪心既言一念一多相即。為是何等一心能具。故簡示言不得同於妄

【現代漢語翻譯】現代漢語譯本有三種不同的角度。現在從另外的角度來說，二乘（聲聞乘和緣覺乘）和菩薩不屬於苦等範疇。問：如果從另外的角度來說，四聖（聲聞、緣覺、菩薩、佛）也不應該屬於苦和煩惱，為什麼又說他們是共通的呢？答：雖然都是共通和特別的，但二乘和菩薩是從特別的角度來說的，所以暫且這樣認為。對於相對的意義，不可能完全窮盡真理。

其次，十二因緣（avidyā，saṃskāra，vijñāna，nāmarūpa，ṣaḍāyatana，sparśa，vedanā，tṛṣṇā，upādāna，bhava，jāti，jarā-maraṇa）包含十如（諸法如是相，如是性，如是體，如是力，如是作，如是因，如是緣，如是果，如是報，如是本末究竟等）和十境（地獄界，餓鬼界，畜生界，阿修羅界，人界，天界，聲聞界，緣覺界，菩薩界，佛界），從而進入一念之中。具體內容如前文在陰入界（skandha-āyatana-dhātu）中所說的不思議境界。《華嚴經》、《大集經》等經典中，經文只說『一念心具』，沒有說『十界』，所以可知是省略了。凡是大乘經典中說『一念』，意思都是這樣。如果不是這樣，怎麼能普遍包含一切諸法呢？這就像下面用簡略的來包含廣大的。問：『十二門』等，這是爲了解釋疑惑。緣是指因緣，法是指所生。因緣所生的法都是無生的。這是用論中的疑問來提問現在的經文。現在的經文中處處都說緣生在一念心中，論中說是在一心還是在異心。論中提問的意思是，是在一個人的心中，還是在很多人的心中？是在一個人還是很多人的一個念頭中？像這樣，一念和異念，都在現在的經文中的一念心中完全具備嗎？答：首先引用《華嚴經》的一多相即來總回答論中的意思。多人和一人，在現在的一念中都完全具備。多人和一人所生起的心，不出百界。百界是多，一念是一。一多相即，非一非多。其次引用《大品般若經》來解釋相即。一切諸法都趨向因緣，百界的因緣不出一念。所以稱為『是趣不過』，因此可以稱為『一念具足』。現在說下面來推翻前面的疑問。暫且直接說十二因緣，是指前面的《華嚴經》和《大集經》兩部經文，都說一念具足十二緣。其實兩部經的意思都包含十界。再次，確定前面的一念來成就觀境。又有兩種含義。一是把禪定作為觀境，不同於世俗的心。二是即使是這個觀境之心，也必須遠離執著。前面辯論禪心，既然說一念一多相即，那麼是哪一種一心能夠具備呢？所以簡要地指示說，不得等同於妄想心。

【English Translation】 English version There are three different perspectives. Now, from another perspective, the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) and Bodhisattvas do not belong to the category of suffering, etc. Question: If from another perspective, the Four Noble Ones (Śrāvaka, Pratyekabuddha, Bodhisattva, Buddha) should also not belong to suffering and afflictions, why are they said to be common? Answer: Although they are both common and special, the two vehicles and Bodhisattvas are from a special perspective, so it is temporarily considered this way. For relative meanings, it is impossible to fully exhaust the truth.

Secondly, the Twelve Nidānas (avidyā, saṃskāra, vijñāna, nāmarūpa, ṣaḍāyatana, sparśa, vedanā, tṛṣṇā, upādāna, bhava, jāti, jarā-maraṇa) encompass the Ten Suchnesses (appearance, nature, entity, power, function, cause, condition, effect, retribution, and ultimate equality) and the Ten Realms (hell realm, hungry ghost realm, animal realm, asura realm, human realm, deva realm, Śrāvaka realm, Pratyekabuddha realm, Bodhisattva realm, Buddha realm), thereby entering into a single thought. The specific content is as described in the previous text in the context of the skandhas, āyatanas, and dhātus, which is inconceivable. In the Avataṃsaka Sūtra, Mahāsaṃnipāta Sūtra, and other scriptures, the text only says 'a single thought possesses', without mentioning 'ten realms', so it can be known that it is an abbreviation. In all Mahāyāna scriptures that mention 'a single thought', the meaning is like this. If it were not so, how could it universally encompass all dharmas? This is like using the concise to encompass the vast. Question: 'Twelve Doors', etc., this is to explain doubts. Condition refers to cause, and dharma refers to what is produced. Dharmas produced by conditions are all unproduced. This uses the question in the treatise to question the current text. The current text says everywhere that conditioned arising is in a single thought, and the treatise asks whether it is in one mind or in different minds. The meaning of the question in the treatise is, is it in one person's mind, or in many people's minds? Is it in one person or many people's single thought? Like this, a single thought and different thoughts, are they all fully present in the single thought in the current text? Answer: First, quote the non-duality of one and many from the Avataṃsaka Sūtra to generally answer the meaning in the treatise. Many people and one person are all fully present in the current single thought. The mind arising from many people and one person does not go beyond the hundred realms. The hundred realms are many, and a single thought is one. The non-duality of one and many is neither one nor many. Secondly, quote the Mahāprajñāpāramitā Sūtra to explain non-duality. All dharmas tend towards conditions, and the conditions of the hundred realms do not go beyond a single thought. Therefore, it is called 'this tendency does not exceed', and thus it can be called 'a single thought is complete'. Now, it says below to refute the previous question. Temporarily directly saying the Twelve Nidānas refers to the two scriptures, the Avataṃsaka Sūtra and the Mahāsaṃnipāta Sūtra, both of which say that a single thought is complete with the twelve conditions. In fact, the meaning of both scriptures includes the ten realms. Again, determine the previous single thought to accomplish the object of contemplation. There are also two meanings. One is to take samādhi as the object of contemplation, which is different from the worldly mind. Two is that even this mind of contemplation must be free from attachment. Previously, when discussing the mind of samādhi, since it was said that a single thought is non-dual with one and many, then what kind of single mind is able to possess it? Therefore, it is briefly indicated that it must not be equated with the deluded mind.

計一念。能了妄念無一異相。達此無相具一切心。三千具足方能照於一多相即。此據初心習觀之人。恐濫托于妄情境觀。是故應須簡示入門。若據理論無非法界。亦何隔于取著妄情。此中一文及第一卷佛法界屬可思議。第三卷初地即是初住。第四卷以思議釋不思議。第五卷不思議初明一心任運具於三千。及下約十禪修觀中雲。行人觀法極至正助。及魔境后明陰入十乘度曲入別。如是七文檢驗諸部唯一處出。若尋文者請以例諸。譬如下舉譬。具如陰境三喻中說。故指法華安樂行等。真正下次明發心。初簡偏中。還約不思議一念十二因緣。而分因果以論悲境。轉此因果以明慈境。故簡生滅無生假名。假名即是別教。即是簡卻藏等三教。次引華嚴者三教皆是菩提心魔。仍于別教須簡教證。次若因下顯正。拔苦下明誓境。次約此下正明發誓。約一念心生此十境。還翻此境以發弘誓。次安心中即以十界一念心中而分三道。苦即法性非止非觀。業即解脫解脫是止。煩惱即般若般若即觀。結業煩惱不離一念。當知此二亦即法性。故約法性而論寂照。心安法性名為安心。次破遍中與陰入境寬陜異耳。彼文寬故先明橫豎。次非橫豎。此中文略。即于雙非以論橫豎。若橫若豎並推一念。次通塞文中亦先寄次第以明不次。出假文中雲不通不塞

【現代漢語翻譯】現代漢語譯本計一念：如果能夠了解妄念，就會發現它與真如實相併無二致。通達這種無相的境界，就具備了一切心。具備三千種功德，才能照見一多相即的道理。這是針對初學觀行的人，恐怕他們會把妄情當作真實的境界。所以，應該簡要地指示入門的方法。如果從理論上來說，沒有哪一法不是法界，又怎麼會被妄情所隔礙呢？這段文字以及第一卷的佛法界屬於可思議的範圍。第三卷的初地就是初住。第四卷用可思議來解釋不可思議。第五卷在不可思議中首先闡明一心自然具備三千種功德。以及下面關於十禪修觀中說，修行人觀法的極致在於正助雙修。以及在魔境之後，闡明五陰、十二入、十乘觀法，詳細地分析了各種情況。像這樣的七段文字，在各部經典中只有這裡出現。如果想要查詢相關內容，請參照這些例子。比如下面舉的例子，詳細地記載在五陰、十二入、十八界的三種比喻中。所以，這裡指《法華經》的安樂行等。真正發心：首先，在破除偏頗的觀點中，仍然要從不可思議的一念十二因緣入手，區分因果來論述悲境。轉化這種因果，來闡明慈境。所以，要破除生滅、無生、假名。假名就是別教（區別于藏、通、別、圓四教中的別教），也就是破除藏教等三教的觀點。其次，引用《華嚴經》的觀點，認為三教都是菩提心的魔障，即使在別教中，也需要區分教和證。其次，如果因為下顯正：拔除痛苦，下明誓境：闡明誓願的境界。其次，約此下正明發誓：正是闡明發誓。從一念心中產生這十種境界，再反過來利用這些境界來發起弘大的誓願。其次，安心中：就在十法界的一念心中區分三道。苦就是法性，既不是止，也不是觀。業就是解脫，解脫就是止。煩惱就是般若，般若就是觀。結業和煩惱不離一念，應當知道這二者也就是法性。所以，從法性的角度來論述寂照。心安住於法性，就叫做安心。其次，破遍中：與五陰、十二入、十八界的寬狹不同。那裡的文字比較寬泛，所以先闡明橫豎，再闡明非橫非豎。這裡的文字比較簡略，就在雙非中來論述橫豎。無論是橫還是豎，都歸於一念。其次，通塞文中：也是先寄託于次第來闡明不次第。出假文中說：不通不塞。

【English Translation】 English version To contemplate a single thought: If one can understand illusory thoughts, one will find that they are no different from true suchness. Attaining this state of no-form, one possesses all minds. Possessing three thousand virtues, one can illuminate the principle of non-duality of one and many. This is for those who are beginners in contemplation, lest they mistake illusory emotions for true states. Therefore, it is necessary to briefly instruct them on the entry method. If speaking from a theoretical perspective, there is no dharma that is not the Dharmadhatu (法界, realm of dharma), so how can one be obstructed by clinging to illusory emotions? This passage and the Dharmadhatu (法界, realm of dharma) in the first volume belong to the realm of the conceivable. The initial ground (初地) in the third volume is the same as the initial dwelling (初住). The fourth volume uses the conceivable to explain the inconceivable. The fifth volume first clarifies in the inconceivable that a single mind naturally possesses three thousand virtues. And below, regarding the ten dhyanas (禪, meditation) of cultivation, it says that the ultimate of a practitioner's contemplation lies in the dual cultivation of right and auxiliary practices. And after the realm of demons, it clarifies the five skandhas (陰, aggregates), twelve entrances (入, sense bases), and ten vehicles of contemplation, analyzing various situations in detail. Such seven passages appear only here in various scriptures. If you want to find relevant content, please refer to these examples. For example, the examples cited below are recorded in detail in the three metaphors of the five skandhas (陰, aggregates), twelve entrances (入, sense bases), and eighteen realms (界, elements). Therefore, it refers to the 'Peaceful Practices' section of the Lotus Sutra (法華經). Truly generating the aspiration: First, in refuting biased views, one must still start from the inconceivable single thought of the twelve links of dependent origination (十二因緣), distinguishing cause and effect to discuss the realm of compassion. Transforming this cause and effect to clarify the realm of loving-kindness. Therefore, one must refute arising and ceasing, non-arising, and provisional designation (假名). Provisional designation (假名) is the Distinct Teaching (別教, one of the four teachings in Tiantai Buddhism), which is to refute the views of the Tripitaka Teaching (藏教) and the other three teachings. Secondly, quoting the view of the Avatamsaka Sutra (華嚴經), it considers the three teachings to be demonic obstacles to the Bodhi mind, and even in the Distinct Teaching (別教), one needs to distinguish between doctrine and realization. Secondly, 'If because' below reveals the correct view: 'Removing suffering' below clarifies the realm of vows: clarifying the realm of vows. Secondly, 'About this' below precisely clarifies making vows: precisely clarifying making vows. From a single thought, these ten realms arise, and then in turn, use these realms to generate great vows. Secondly, 'In settling the mind': within the single thought of the ten realms, distinguish the three paths. Suffering is the Dharma-nature (法性), which is neither cessation nor contemplation. Karma is liberation, and liberation is cessation. Affliction is prajna (般若, wisdom), and prajna (般若, wisdom) is contemplation. The karma of bondage and affliction are inseparable from a single thought, and one should know that these two are also the Dharma-nature (法性). Therefore, from the perspective of Dharma-nature (法性), discuss quiescence and illumination. The mind abiding in Dharma-nature (法性) is called settling the mind. Secondly, 'In breaking through pervasiveness': it differs from the breadth of the five skandhas (陰, aggregates), twelve entrances (入, sense bases), and eighteen realms (界, elements). The text there is broader, so it first clarifies horizontal and vertical, and then clarifies non-horizontal and non-vertical. The text here is more concise, and discusses horizontal and vertical within the dual negation. Whether horizontal or vertical, all are attributed to a single thought. Secondly, in the text on unobstructedness and obstruction: it also first relies on sequence to clarify non-sequence. The text on emerging from the provisional says: neither unobstructed nor obstructed.

者。不通只是塞。不塞只是通。隨文便故是故語異。次從於番番下明檢校能所。亦是一心以論能所。約有作等四及通別惑也。三假等者並是且寄次第而說。次道品中亦先明道品。次明三空。道品既以念處為初。故以因緣先對念處。于中復約通別二番。初約通中初身念處。已約十界。故下三念但云一切。十界皆四故名為通。次別明中復有二義。只是二義兩番對耳。初番闕受念處。應云無明行名色生死。愛取有支中受陰。受念處攝。然別中兩番同立十二支。皆具五陰而取義少異。初番但取現文當體以屬念處。或時下次文即以當位及以現在望於過未。二義不同。故過去二支及未來二支墮世。故屬法攝也。若當位者與前大同。次料簡中先問中。云云何三念者。依數人生死是不相應行。屬法念處攝。云何通釋皆具四念者。故毗曇俱舍十四不相應行。生死屬四相。故不相應行攝。及初番別釋中生死支何以並云具三念處耶。謂身心法。答中意者。於前通釋恐義不了。故引大經釋成通義。經文既云若生若滅皆具五陰。即是生死各具四念。如俱舍中十二因緣。一一皆以五陰為體。不同經部。于別對二義一一支中並立五陰。即是從勝。雖借彼權文寄事相說。而分位別。並須約於一念十界。當知是約一念之心通別二對。一切色分即身念處。一

切心分即三念處。故與陰入境中道品義同。若通別等者。指前通別二對結成四德。並須觀為不思議境。次此四下結非枯榮中道佛性。次通例余品。並如文。觀根本下結成三空。在文可見。準前陰境可以意得。是故還約觀無明等三假以說。不取法性四相者。先列不受等四。次列新舊等四。即是不受新不著舊。不念內不分別外。新謂愛取舊謂無明。內謂內心外謂外境。於一念心十界法性亡此四相。無依倚等者。不依四句即四相。無所見者。不見四句不見無句。不住亦爾。理本非修亦非造作。無因可修無果可得。次明對治者。于中初文略明來意。前道品等者。前道品中雖觀十界念處。並是一向觀理故且云轉無明何以故下釋用治意。無明行有各通淺深。今從別說。即以障中無明為理惡。事中行有為事惡。理惡已覆于理慧。事惡更助而覆之。故舉譬云賊多我一。事理兩惡為賊多。理慧非多為我一。如賊多將一應須索助。真理如王理慧如將。兩惡如賊故加助破。開前道品之後三解脫門。三空即是涅槃之門。道品正行即是我一。六蔽所覆名為賊多。準前諸文亦應須用轉兼具等及第一義四教展轉遞為治等(云云)。若起下正明用事。若有下判進否。六種俱重六皆名蔽。若一重余輕。但治一重輕者自去。若六俱重。事須遍治。助道下次明

【現代漢語翻譯】現代漢語譯本：切心分即是三個念處（satipaṭṭhāna，四念住的后三個，即受念住、心念住、法念住）。因此，它與陰（skandha，五蘊）、入（āyatana，十二處）、境（viṣaya，六境）中的道品（bodhipākṣika-dharmāḥ，菩提分法）的意義相同。如果從通別等方面來說，指的是前面通別二對結成的四德（常、樂、我、凈）。並且必須觀想為不可思議的境界。其次，下面的『此四』總結了非枯榮的中道佛性。其次，通例其餘品，都如經文所說。觀根本下總結成三空（śūnyatā，空性），在經文中可以見到。按照前面的陰、境，可以用意領會。所以還是約觀無明（avidyā，無明）等三假（假名、假有、假立）來說。不取法性四相（常、樂、我、凈）的原因是，先列出不受等四（不受、不著、不念、不分別），再列出新舊等四（新、舊、內、外），即是不受新，不著舊，不念內，不分別外。新指的是愛（tṛṣṇā，渴愛）和取（upādāna，執取），舊指的是無明。內指的是內心，外指的是外境。在一念心中，十界（dasa-dhātu，十法界）的法性（dharmatā，諸法實相）消亡這四相。無依倚等指的是，不依四句（有、無、亦有亦無、非有非無），即是四相。無所見指的是，不見四句，不見無句。不住也是如此。真理本來就不是修習也不是造作的，沒有原因可以修習，沒有結果可以獲得。其次說明對治，其中第一段文字簡略地說明了來意。前面的道品等，前面的道品中雖然觀想十界念處，都是一味地觀想真理，所以暫且說轉無明。為什麼呢？下面解釋用以對治的用意。無明、行（saṃskāra，行）、有（bhava，有）各自貫通淺深。現在從別說，即是以障礙中的無明為理惡，事情中的行有為事惡。理惡已經覆蓋了理慧，事惡更加助長而覆蓋它。所以舉例說『賊多我一』。事理兩惡為賊多，理慧不多為我一。如同賊多將少應當尋求幫助。真理如王，理慧如將，兩惡如賊，所以要增加幫助來破除。開啟前面道品之後的三解脫門（trīṇi vimokṣa-mukhāni，空、無相、無愿）。三空就是涅槃之門。道品正行就是我一。六蔽（五蓋加上見惑）所覆蓋叫做賊多。按照前面的各種經文，也應當需要用轉兼具等以及第一義四教展轉遞為對治等。如果起下，正式說明用事。如果有下，判斷進退。六種都重，六種都叫做蔽。如果一種重，其餘輕，只要對治一種，輕的自然去除。如果六種都重，事情需要普遍對治。助道下，其次說明。

【English Translation】 English version: 'Cutting to the heart' means the three satipaṭṭhānas (mindfulnesses: feeling, mind, and phenomena). Therefore, it shares the same meaning as the bodhipākṣika-dharmāḥ (factors of enlightenment) within the skandhas (aggregates), āyatanas (sense bases), and viṣayas (objects). If considering general and specific aspects, it refers to the four virtues (permanence, bliss, self, purity) formed by the previous general and specific pairs. And it must be contemplated as an inconceivable realm. Next, the 'these four' below concludes the middle-way Buddha-nature of neither withered nor flourishing. Next, the general rule applies to the remaining items, as stated in the text. 'Contemplating the root' below concludes the three śūnyatās (emptinesses), which can be seen in the text. According to the previous skandhas and āyatanas, it can be understood through intention. Therefore, it still speaks in terms of contemplating the three provisionalities (names, existence, establishment) such as avidyā (ignorance). The reason for not taking the four characteristics of dharmatā (suchness) is that it first lists the four 'non-' (non-acceptance, non-attachment, non-remembrance, non-discrimination), and then lists the four 'new and old' (new, old, internal, external), which means not accepting the new, not clinging to the old, not remembering the internal, and not discriminating the external. 'New' refers to tṛṣṇā (craving) and upādāna (grasping), 'old' refers to avidyā. 'Internal' refers to the inner mind, 'external' refers to the external realm. In a single thought, the dharmatā of the ten realms (dasa-dhātu) extinguishes these four characteristics. 'Without reliance' and so on means not relying on the four statements (existence, non-existence, both existence and non-existence, neither existence nor non-existence), which are the four characteristics. 'Without seeing' means not seeing the four statements, not seeing the 'non-' statement. 'Not abiding' is also the same. Truth is originally neither cultivation nor creation; there is no cause to cultivate, no result to obtain. Next, it explains the antidotes, in which the first passage briefly explains the intention. The previous bodhipākṣika-dharmāḥ, although contemplating the ten realms of mindfulness, are all single-mindedly contemplating truth, so it is temporarily said to transform avidyā. Why? The following explains the intention of using it to counteract. Avidyā, saṃskāra (volitional formations), and bhava (becoming) each penetrate shallow and deep. Now speaking from the specific, it takes the avidyā in the obstacles as the evil of principle, and the saṃskāra and bhava in the events as the evil of events. The evil of principle has already covered the wisdom of principle, and the evil of events further assists in covering it. Therefore, it gives the example of 'many thieves and one me'. The two evils of events and principle are many thieves, and the wisdom of principle is not many, so it is one me. Just as when there are many thieves and few generals, one should seek help. Truth is like a king, the wisdom of principle is like a general, and the two evils are like thieves, so one must increase help to break through. Opening the three vimokṣa-mukhāni (doors of liberation: emptiness, signlessness, wishlessness) after the previous bodhipākṣika-dharmāḥ. The three emptinesses are the doors of nirvāṇa. The correct practice of the bodhipākṣika-dharmāḥ is one me. Being covered by the six hindrances (five hindrances plus views) is called many thieves. According to the previous texts, one should also use transformation, combination, etc., and the four teachings of the first meaning to treat each other in turn. If 'arising' below, it formally explains the use of events. If 'having' below, it judges progress and regress. If all six are heavy, all six are called hindrances. If one is heavy and the others are light, just treat the one that is heavy, and the light ones will naturally go away. If all six are heavy, the matter needs to be treated universally. 'Aiding the path' below, next explains.

攝調伏諸根等。初攝前十二科。又佛威儀下重明不盡之法。如前十力不共法等。初列成道等四以為威儀。前文但明不共功德。不別顯示三密四儀利物之相。故今更引大品是名坐道場。釋成法華諸佛於此而坐道場轉法輪入涅槃等。言於此者。只是三德實相一乘。三德只是十二因緣。此等四法依于因緣故得用此釋佛威儀。是故四佛坐道場時。並觀因緣而成正覺。道場是所依。覺智是能依。能契所故而成正覺。大品下釋。一一文中有標釋結。釋成道中有四不同。並於同居現此四相。亦應結云此是同居成道之相。文無者略。故一代教法不出此四成道之相。次轉法輪中亦標釋結。釋中具有八教之相。初頓教。次四教。次不定。次秘密。四佛成道本為利生。是故次明轉法輪義。此文既依法華經意。不明八教無以顯妙。是故於此委悉明之。前已料簡今更略明。然藏等四教遍收一切大小乘經因果顯了。各立教主各被機緣。始終備足不過此四。頓等四教但是如來不思議力。布措藏等盈縮調停。成熟物機破邪立正。引小歸大廢偏顯圓。會權入實。故有諸部五味相生。利物無方適時出沒。若寂滅道場為別圓機。此一座席未曾經漸。名之為頓。即此文引華嚴是也。此乃約部約味得名為頓。部內之教教仍兼漸。約教乃成有漸有頓有權有實有粗有妙

【現代漢語翻譯】現代漢語譯本攝調伏諸根等，首先是收攝前面的十二科。另外，『佛威儀』以下，再次闡明佛陀不盡之法，如前面的十力、不共法等。開始列舉成道等四項作為佛的威儀。前文只是闡明不共功德，沒有分別顯示三密四儀利益眾生的相狀。所以現在再次引用《大品般若經》，說『是名坐道場』，來解釋《法華經》中諸佛於此而坐道場、轉法輪、入涅槃等。所說的『於此』，只是三德實相一乘。三德只是十二因緣。這四法依于因緣才能起作用，所以用這個來解釋佛的威儀。因此，四佛坐道場時，都觀察因緣而成正覺。道場是所依之處，覺智是能依之智，能依之智契合所依之處，所以成就正覺。《大品般若經》以下是解釋，每一段文字中都有標、釋、結。解釋成道中有四種不同，並且在同居土中顯現這四種相狀。也應該總結說『這是同居土成道之相』，文中沒有的就省略了。所以一代教法不出這四種成道之相。其次，轉法輪中也有標、釋、結。解釋中具有八教之相。首先是頓教，其次是四教，再次是不定教，最後是秘密教。四佛成道本來是爲了利益眾生，所以其次闡明轉法輪的意義。這段文字既然依據《法華經》的意旨，不闡明八教就無法顯現妙義，所以在這裡詳細地闡明它。前面已經簡擇過，現在再次簡略地闡明。然而，藏教等四教遍收一切大小乘經，因果顯了，各自設立教主，各自被應機緣，始終完備，不過這四教。頓教等四教只是如來不可思議之力，佈置藏教等，盈縮調停，成熟眾生根機，破邪立正，引小歸大，廢偏顯圓，會權入實，所以有諸部五味相生，利益眾生沒有固定方式，適時出現。如果寂滅道場是為別教、圓教根機，這一座席未曾經漸，名為頓教，就是這段文字引用的《華嚴經》。這乃是約部、約味而得名為頓教，部內的教法仍然兼有漸教。約教來說，就成了有漸有頓，有權有實，有粗有妙。

【English Translation】 English version It encompasses subduing the roots, etc., initially gathering the preceding twelve categories. Furthermore, below 'Buddha's dignified deportment,' it reiterates the inexhaustible Dharmas, such as the aforementioned Ten Powers, Unshared Dharmas, etc. It begins by listing the four aspects of enlightenment, etc., as the Buddha's dignified deportment. The previous text only elucidated the unshared merits, without separately displaying the aspects of the Three Mysteries and Four Modes of conduct that benefit beings. Therefore, it now quotes the Mahaprajnaparamita Sutra, saying, 'This is called sitting in the Bodhimanda (place of enlightenment),' to explain the Lotus Sutra, where all Buddhas sit in the Bodhimanda, turn the Dharma wheel, and enter Nirvana, etc. The phrase 'in this' refers only to the Three Virtues, the Reality Mark, and the One Vehicle. The Three Virtues are simply the Twelve Links of Dependent Origination. These four Dharmas rely on Dependent Origination to function, so this is used to explain the Buddha's dignified deportment. Therefore, when the Four Buddhas sit in the Bodhimanda, they all contemplate Dependent Origination and attain Right Enlightenment. The Bodhimanda is the place of reliance, and the wisdom of enlightenment is the ability to rely. Because the ability to rely accords with the place of reliance, Right Enlightenment is achieved. The section below from the Mahaprajnaparamita Sutra provides an explanation, with each passage containing a heading, explanation, and conclusion. The explanation of enlightenment has four differences, and these four aspects are manifested in the Land of Coexistence. It should also be concluded that 'this is the aspect of enlightenment in the Land of Coexistence.' What is missing in the text is omitted. Therefore, the entire teaching of a Buddha's lifetime does not go beyond these four aspects of enlightenment. Next, in the turning of the Dharma wheel, there is also a heading, explanation, and conclusion. The explanation contains the aspects of the Eight Teachings. First, the Sudden Teaching; second, the Four Teachings; third, the Indeterminate Teaching; and fourth, the Secret Teaching. The Four Buddhas' attainment of enlightenment is originally for the benefit of beings, so next, the meaning of turning the Dharma wheel is explained. Since this text is based on the meaning of the Lotus Sutra, without explaining the Eight Teachings, the wonderful meaning cannot be revealed. Therefore, it is explained in detail here. It has been previously examined, and now it is briefly explained again. However, the Tripitaka Teaching and the other Four Teachings comprehensively include all the Great and Small Vehicle Sutras, with cause and effect clearly defined. Each establishes a founder, each is suited to the opportunity, and from beginning to end, they are complete, not exceeding these four. The Sudden Teaching and the other Four Teachings are only the inconceivable power of the Tathagata, arranging the Tripitaka Teaching, etc., expanding and contracting, adjusting and harmonizing, maturing the faculties of beings, destroying the heterodox and establishing the correct, leading the small to the great, abolishing the partial and revealing the complete, converging the provisional into the real. Therefore, there are various divisions with the five flavors arising, benefiting beings without a fixed method, appearing at the appropriate time. If the Nirvana Bodhimanda is for the Separate and Perfect Teaching faculties, this one seat has never been gradual, and it is called the Sudden Teaching, which is the Avatamsaka Sutra quoted in this text. This is named the Sudden Teaching in terms of division and flavor. The teachings within the division still include the Gradual Teaching. In terms of teaching, it becomes gradual and sudden, provisional and real, coarse and subtle.

。故法華獨顯望此為粗。華嚴尚爾。況複方等及以般若帶二對三是故兩味及以鹿苑俱名為漸。況法華顯本諸部所無。具如玄文第一廣釋。若爾。豈得頓部在初。兼粗帶別。文具兩教謂過四教。可不誤哉。故知不可於斯妙經生乎異計。然此八教非但直為判教而已。觀行明義亦假斯八。收攝行儀使行周備。前偏圓中雖明八教。文仍間雜又闕秘密。今於此中文相委足。略譚大旨竟。次銷文相者。初華嚴是頓。次若鹿苑下是漸。法華涅槃非漸頓攝。但是會漸而歸於頓。故所會之頓與華嚴中圓頓不別。但彼部兼別且總判為粗耳。涅槃中雲如乳有醍醐性者。譬涅槃中凡夫闡提之乳尚知佛性。況復余耶。故云乳有醍醐性也。藏等四教處處說之。故今但云四教兩字。五味不同去。總收前來若漸若頓。乃開顯之。此五味者。前文雖用並是施設。今文正是五味本意。大經釋二十五三昧竟。爾時有菩薩名無垢藏王。白佛言。如佛所說。諸佛菩薩成就智慧功德。百千萬億實不可說。我意猶謂不如此經能生諸佛阿耨菩提。佛印可竟。佛言。譬如從牛出乳。譬從佛出十二部經。從乳出酪。譬從十二部經出修多羅。從酪出生酥。譬從修多羅出方等典。從生酥出熟酥。譬從方等出般若波羅蜜。從熟酥出醍醐。譬從般若波羅蜜出大涅槃。醍醐者譬于佛性。

佛性者即是如來。如是皆由觀因緣得。又復置毒下不定教。又復下引證秘密教。此是大經第三迦葉設三十六問竟。佛贊迦葉。善哉善哉。汝今未得一切種智。我已得之。然汝所問如一切智等無有異。善男子。我初坐道場菩提樹下初成正覺。爾時無量阿僧祇恒河沙等。諸佛世界有諸菩薩。亦曾問我如是深義。然其所問句義功德。亦皆如是等無有異。如是問者。即能利益無量眾生。故知漸初已有菩薩密聞斯義。所以者何下至意也者。此是今家依中論文。用大經意立此因緣生滅等名。證密聞義也。次約因緣明入涅槃。亦標釋結。釋中雲假名中道者。前之兩教已明空竟。故略不說。為辯異故唯論住后。故云假中。約證道同別教唯假。具如前說。此是至出像法決疑經者。彼經云。成見此處娑羅林地。悉是土沙草木石譬。或見金銀七寶清凈莊嚴。或見乃是三世諸佛所游居處。或復見是諸佛境界。乃至現身聞法亦爾。次例二土中方便實報至可解者。若轉法輪準第一卷橫豎對諦。及凈名疏明諸土說法用教增減。比說可知。若入涅槃二土相者。方便土中通佛涅槃。不可亦同界內通佛灰身入滅。唯留舍利等。彼法性佛機息應轉。名之為滅。若於彼土別機起時。即見無量相好之身。圓機即見虛空之身不生不滅。方便既爾實報準知。是名下文中

語略。應云十二因緣助道攝法義也。次明次位者。亦約因緣證悟淺深。初有漏。次四教。迦羅可知者。既以迦羅例二解脫。即以有通名大如俱解脫。無通名小如慧解脫。大論二十一云。迦羅此翻因緣覺。亦云獨覺。出值佛世聞因緣法。名為緣覺。出無佛世自然得悟。名為獨覺。此二各有大小之別。若七生初果值無佛世名小迦羅。百劫種相名之為大。種相不同。或三十相二十九八。乃至一相。此獨覺大小也。又若七生盡值佛出世。名之為小。種相修福。直佛聞教名之為大。此緣覺大小也。又兩大中各有現通不現通。現通者大。不現通者小。現通中說法者大。不說者小。從翻五度至三祇位。三藏菩薩也。翻五度等者。準下句意。應云翻無明以為般若。翻行有為五度。文似倒。若翻無明至下也者。通教也。四忍者。伏忍信忍干慧位。順忍性地位。無生忍八人見地等位。仁王用五忍以判別位。即加寂滅忍也。次從無明至六輪位行高下者別也。前明智行但論出假。雖云無明但是障俗之無明耳。至結位中則具列六輪者。明智行則簡于向後等。具如前簡。言六輪者。依瓔珞中明位有六。六位展轉從淺至深。故名為輪。又一一位皆破結惑。故約輪義以明摧碾。謂十住十行十向十地等覺妙覺。如次對於鐵銅銀金琉璃摩尼水精輪。經有多六

以釋六位。今明因位退加十信。以為六輪不取妙覺。從翻無明至高下者。明圓位即有六即不同。初理即。云一人一念悉皆具足者。即先立理境也。癡如虛空等者。癡即無明無明即法性。法性如虛空老死亦如是。空即法性法性無盡。次又轉釋空云。何故不可盡空體無有盡與不盡。次又轉釋空既無有盡與不盡。當知此空即是大乘。何故得知空是大乘。故引十二門論為證。次以普賢觀證者。又以能乘之人所乘之理。證空是大。空若非大何故能乘之人是普賢等。能乘大故所乘必大。大故理遍。故引大品不動不出。以證理遍。若人下復以大品況釋理遍。法性實際本不動出。設使能令法性動出。而此大乘亦不動出。法性即是大乘之理。還以其體而為設況。故今文中不動出義獨在於圓。若通論者。共菩薩中。動謂柔順忍出謂無生忍。若共聲聞乘。動謂學人出謂無學。若別菩薩。動謂出假出謂登地。故今圓人不斷煩惱為不動。不破生死為不出。是故動出通於諸教。不動不出唯在於圓。七番者。明次位前七重觀法。故知前七即是所行。故云行處。今明次位即是所階。第四品中雲戒少急者。前之三品非全不持。但正尚理觀事相非正。所以自護止作必無虧點。眾法作行或當稍緩。又止持中雙持雙犯。事必須具。單持別犯作中無止。或當未具。

【現代漢語翻譯】現代漢語譯本解釋六即位。現在說明因位的退步，加上十信位，作為六輪，但不取妙覺位。從翻轉無明到最高最低的位次，說明圓教位有六即的不同。首先是理即位。說『一人一念悉皆具足』，這是先確立理境。愚癡如虛空等，愚癡即是無明，無明即是法性，法性如虛空，老死也是如此。空即是法性，法性沒有窮盡。其次又轉而解釋空，說：『為什麼不可窮盡？空的本體沒有窮盡與不窮盡。』再次又轉而解釋空既然沒有窮盡與不窮盡，應當知道此空就是大乘。為什麼得知空是大乘？所以引用《十二門論》作為證明。其次用普賢觀來證明，又用能乘之人所乘之理，證明空是大。空若不是大，為什麼能乘之人是普賢等？能乘是大，所以所乘必定大。因為大，所以理遍。所以引用《大品般若經》的『不動不出』，來證明理遍。如果有人，下面又用《大品般若經》來比況解釋理遍。法性實際本來不動不出，即使能夠使法性動出，而此大乘也不動出。法性即是大乘之理，還是用它的本體來作為假設的比況。所以現在文中的不動出義，只在于圓教。如果通論，在共菩薩中，動是指柔順忍，出是指無生忍。如果共聲聞乘，動是指學人，出是指無學。如果別教菩薩，動是指出假，出是指登地。所以現在圓教的人不斷煩惱為不動，不破生死為不出。因此動出通於諸教，不動不出只在于圓教。七番，說明次位前七重觀法。所以知道前七就是所行，所以說『行處』。現在說明次位就是所階。第四品中說『戒少急』，前面的三品並非完全不持戒，但主要崇尚理觀，事相併非主要，所以自我守護，止惡行善必定沒有虧損。眾法作行或許應當稍微放緩。又止持中雙持雙犯，事相必須具備。單持別犯，作行中沒有止，或許尚未具備。

【English Translation】 English version Explaining the Six Identities (liù jí wèi). Now clarifying the regression of the causal stage (yīn wèi), adding the Ten Faiths (shí xìn) as the Six Wheels (liù lún), but not taking the Wonderful Enlightenment (miào jué). From overturning ignorance (wú míng) to the highest and lowest positions, it explains that the Perfect Teaching (yuán jiào) has six different identities. First is the Identity in Principle (lǐ jí wèi). It says, 'One person, one thought, fully possesses everything,' which first establishes the realm of principle (lǐ jìng). Ignorance is like empty space, etc. Ignorance is non-enlightenment, non-enlightenment is the Dharma-nature (fǎ xìng), Dharma-nature is like empty space, old age and death are also like this. Emptiness is Dharma-nature, Dharma-nature is inexhaustible. Secondly, it further explains emptiness, saying, 'Why can't it be exhausted? The substance of emptiness has no exhaustion or non-exhaustion.' Again, it further explains that since emptiness has no exhaustion or non-exhaustion, one should know that this emptiness is the Mahayana (dà chéng). How do we know that emptiness is the Mahayana? Therefore, it quotes the Twelve Gate Treatise (Shí'èr Mén Lùn) as proof. Secondly, using the Samantabhadra Contemplation (Pǔxián guān) to prove, it also uses the principle of the person who can ride and what is ridden to prove that emptiness is great. If emptiness is not great, why is the person who can ride Samantabhadra (Pǔxián) and others? Being able to ride is great, so what is ridden must be great. Because it is great, the principle pervades. Therefore, it quotes the Great Perfection of Wisdom Sutra (Dà Pǐn Bōrě Jīng)'s 'unmoving and not emerging' to prove the pervasiveness of principle. If someone, below, again uses the Great Perfection of Wisdom Sutra to compare and explain the pervasiveness of principle. The Dharma-nature reality is originally unmoving and not emerging, even if it can make the Dharma-nature move and emerge, this Mahayana also does not move and emerge. Dharma-nature is the principle of Mahayana, and it still uses its substance as a hypothetical comparison. Therefore, the meaning of unmoving and not emerging in the current text only lies in the Perfect Teaching. If discussed generally, among the common Bodhisattvas, moving refers to the forbearance of gentleness (róushùn rěn), and emerging refers to the non-arising forbearance (wúshēng rěn). If it is the common Sravaka Vehicle (shēngwén chéng), moving refers to the learner (xué rén), and emerging refers to the non-learner (wú xué). If it is the Separate Teaching Bodhisattva (bié jiào púsà), moving refers to emerging from the provisional (chū jiǎ), and emerging refers to ascending the ground (dēng dì). Therefore, the person of the Perfect Teaching now does not sever afflictions as unmoving, and does not break birth and death as not emerging. Therefore, moving and emerging are common to all teachings, while unmoving and not emerging only lie in the Perfect Teaching. The Seven Stages (qī fān) explain the sevenfold contemplation methods before the next stage. Therefore, we know that the previous seven are what is practiced, so it is said 'place of practice' (xíng chù). Now it explains that the next stage is what is ascended. The fourth chapter says 'precepts are few and urgent' (jiè shǎo jí), the previous three chapters are not completely without upholding precepts, but they mainly value the contemplation of principle, and the phenomena are not the main thing, so self-protection, stopping evil and doing good must have no deficiencies. The practice of many dharmas may be slightly slowed down. Also, in stopping and upholding, both upholding and violating, the phenomena must be complete. Single upholding and separate violating, there is no stopping in the practice, perhaps it is not yet complete.

又止作中自行從制。事必不廢。為物從開或可未具。又理全事闕名之為寬。故前四品通名為緩。入第五品事理不二。眾行別行。若作若止若性若機。一切具足。分證中初總釋。次別以月愛結成三德及究竟即。如文。大小諸位皆約十二因緣者。小位明七八法界十二因緣即六道法界藏通等位高下也。大位明九十法界。即別圓等四菩薩位。又藏通菩薩或六或七或八九十。未斷惑故六。入空故七八。弘誓故九。果滿故十。果頭無人一切俱九。以實形權一切七八。開權顯實一切俱十。別教或九或十分教證故。圓教始終不二而二。此等各有斷伏高下。若寂滅下釋疑。先立疑。疑雲。諸地相即如無分別。況復眾生即是涅槃。眾生極下涅槃極高。高既即下有何次位耶。次不生不生至有因緣等下釋。如雖無位位約事生。事謂惑智因果等也。是故見如諸位隨生。凡夫迷如豈有諸位。見如惑滅如實無滅。見如不等有諸位生。真無生滅俗有生滅。真俗不二生滅義一。自行既滿能為他人遍說如位。是故名為為生作因。如畫虛空等者。自行真滿猶如虛空。大悲益物如畫如種。是故菩薩為眾生故。不謀不作而畫而種。乃得名為方便善巧。若人下結斥。菩薩旃陀羅者。旃陀羅此翻殺者。自濫上位殺常住命。若為他說害他慧命。以此而推斯困者眾。安忍者

【現代漢語翻譯】現代漢語譯本又，在止作（停止和行動）之中，能夠根據情況自行制定規則，事情一定不會被耽誤。爲了適應眾生的根器而開方便之門，即使有些方面尚未完備也是可以的。而且，如果只有道理完備而事情有所欠缺，就稱之為『寬』。所以，前面的四品（指《法華經》方便品之前的四品）可以統稱為『緩』。進入第五品（《法華經·方便品》）之後，事和理達到不二的境界，眾行和別行都得到圓滿。無論是止還是作，無論是本性還是機用，一切都具足。在分證位中，首先是總體的解釋，然後分別以月愛（比喻佛性）來結成法身、般若、解脫三德以及究竟的佛果，就像經文所說的那樣。大小乘的各個位次都以十二因緣來解釋，小乘的位次說明七八法界（指聲聞、緣覺等）的十二因緣，也就是六道法界、藏教、通教等位次的高下。大乘的位次說明九十法界（指別教、圓教等）的四菩薩位。另外，藏教和通教的菩薩，或者六或者七或者八九十，因為沒有斷盡煩惱的緣故。入空觀所以是七八，弘揚誓願所以是九，果德圓滿所以是十。果位到了極點，一切都歸於九，因為以真實的形態來權巧方便，一切都是七八。開權顯實，一切都歸於十。別教或者九或者十，因為有十分的教證。圓教從始至終都是不二而二。這些各有斷惑和伏惑的高下。如果用寂滅來解釋下面的疑問，首先要提出疑問。疑問是：諸地（指菩薩的各個階位）相互即是，如同沒有分別一樣，更何況眾生就是涅槃呢？眾生是極低的，涅槃是極高的，高既然即是低，那麼還有什麼次第位次呢？其次，從『不生不生』到『有因緣』等來解釋。如同雖然沒有位次，位次卻根據事情而產生。事情指的是惑、智、因、果等等。因此，見如（指見道位）等各個位次隨著因緣而產生。凡夫迷惑于如如之理，怎麼會有各個位次呢？見如時，惑滅而如如之理並沒有真正滅去。見如不等，所以有各個位次的產生。真諦上沒有生滅，俗諦上有生滅。真俗不二，生滅的意義也是統一的。自己修行圓滿后，能夠為他人普遍宣說如如之理，如同安立位次一樣。所以稱為『為眾生作因』。如同在虛空中繪畫等等，自己修行真正圓滿，就如同虛空一樣。以大悲心利益眾生，如同繪畫和播種一樣。所以菩薩爲了眾生的緣故，不思謀，不造作，而自然地繪畫和播種，才能稱得上是方便善巧。如果有人...以下是總結和斥責。菩薩旃陀羅（Candala），旃陀羅（Candala）翻譯為『殺者』，自己濫用上位，殺害常住的法身慧命。如果為他人說法卻反而損害了他的慧命，以此來推斷，這樣陷入困境的人就很多了。安忍者（Kṣāntika，忍辱仙人）...

【English Translation】 English version Furthermore, within the activities of stopping and acting, one can independently establish rules according to the circumstances, ensuring that matters are not delayed. To accommodate the capacities of sentient beings by opening the door of expedient means, even if some aspects are not yet complete, it is permissible. Moreover, if only the principle is complete but the practice is lacking, it is called 'broad' (寬). Therefore, the first four chapters (referring to the four chapters before the 'Expedient Means' chapter of the Lotus Sutra) can be collectively called 'gradual' (緩). Upon entering the fifth chapter (the 'Expedient Means' chapter of the Lotus Sutra), practice and principle reach a state of non-duality, and both the general practices and specific practices are perfected. Whether it is stopping or acting, whether it is inherent nature or expedient function, everything is complete. In the stage of partial realization, first is the overall explanation, and then the three virtues of Dharmakaya (法身), Prajna (般若), and liberation (解脫), as well as the ultimate Buddhahood, are formed by the moon-love (月愛, metaphor for Buddha-nature), just as the text says. The various positions of the Great and Small Vehicles are all explained in terms of the Twelve Links of Dependent Origination. The positions of the Small Vehicle explain the Twelve Links of Dependent Origination in the seven or eight Dharma realms (referring to Sravakas and Pratyekabuddhas), which are the high and low positions of the Six Realms, the Tripitaka teaching, the Common teaching, etc. The positions of the Great Vehicle explain the ninety Dharma realms (referring to the Distinct teaching, the Perfect teaching, etc.) of the four Bodhisattva positions. In addition, the Bodhisattvas of the Tripitaka teaching and the Common teaching are either six, seven, eight, nine, or ten, because they have not completely severed afflictions. Entering the emptiness contemplation is why it is seven or eight, making great vows is why it is nine, and the perfection of the fruit is why it is ten. When the fruit position reaches its peak, everything returns to nine, because everything is seven or eight when using the real form to skillfully adapt. Opening the expedient and revealing the real, everything returns to ten. The Distinct teaching is either nine or ten, because there are ten parts of teaching and realization. The Perfect teaching is non-dual and yet dual from beginning to end. These each have high and low levels of severing and subduing afflictions. If we use Nirvana (寂滅) to explain the following doubts, we must first raise the doubts. The doubt is: the various grounds (referring to the various stages of Bodhisattvas) are mutually identical, as if there is no distinction, let alone that sentient beings are Nirvana? Sentient beings are extremely low, and Nirvana is extremely high. Since the high is identical to the low, then what order of positions is there? Secondly, explain from 'no birth, no birth' to 'having conditions' and so on. It is like although there are no positions, the positions arise according to circumstances. Circumstances refer to afflictions, wisdom, cause, effect, and so on. Therefore, the various positions such as seeing the truth (見如, referring to the stage of seeing the path) arise according to conditions. How can ordinary people, who are deluded about the principle of Suchness, have various positions? When seeing the truth, afflictions are extinguished, but the principle of Suchness is not truly extinguished. Seeing the truth is not equal, so various positions arise. There is no birth and death in the ultimate truth, and there is birth and death in the conventional truth. The ultimate and conventional are non-dual, and the meaning of birth and death is also unified. After one's own practice is perfected, one can universally proclaim the principle of Suchness to others, just like establishing positions. Therefore, it is called 'making a cause for sentient beings'. It is like painting in the empty sky, etc. When one's own practice is truly perfected, it is like the empty sky. Benefiting sentient beings with great compassion is like painting and sowing. Therefore, Bodhisattvas, for the sake of sentient beings, do not deliberate or create, but naturally paint and sow, and only then can they be called skillful in expedient means. If someone... the following is a summary and rebuke. Bodhisattva Candala (菩薩旃陀羅), Candala (旃陀羅) translates to 'killer' (殺者), abusing one's superior position and killing the permanent Dharma body and wisdom life. If one speaks Dharma to others but instead harms their wisdom life, then by this inference, there are many people who are trapped in such a predicament. Kṣāntika (安忍者, the ascetic of forbearance)...

。初明所忍之境。即三障也。三障只是十境。具如第五卷說。業下明能忍之相。今又別對。業魔禪三別屬業障。見慢二境別屬煩惱障。二乘菩薩既有正助兩行。是故分對煩惱及業。報障可知。還以十界因緣對於十境。即一念心具足十界。一一界中無非三障無非十境。若似解未發。應於十境若違若順而生安忍。結如文。住忍辱地等者。證安忍也。亦是觀行寂滅忍也。即是中道寂忍安三諦地住于真諦。名為柔和善順。住于俗諦名為而不卒暴。安住俗諦而不為俗動。名為心亦不驚。由是得入相似三諦。如聲聞下辯異。如文無法愛中言有真似者。初泛標二位。次釋二位。初釋似位。先列相似三法。以智下誡勿于似法而生愛著妨入真位。若於下示頂墮相。云何下示起愛相。若不著下示無法愛得入真位。真位尚不著。況復著似位。入理下正示真位離愛之相。從此下明入位。次引大論明證真位。又于真法起愛名為法愛。愛名雖同真似義別。是故住前未入無功用道。不名自然。非真法性不名流入。若得初住無生百界作佛。九道垂形。分身九界輔佛行化。化功歸己不假勤修。故名任運。

○次明唸佛者。初略明與諸禪有前後。次明發相。經論稱歎不可具列。今文且明發得之相。神力從解脫德起。智慧從般若德起。福德是相因從法身

【現代漢語翻譯】現代漢語譯本：最初闡明所應忍受的境界，就是三障（指業障、煩惱障、報障）。三障實際上就是十境（指地獄、餓鬼、畜生、人、天、聲聞、緣覺、菩薩、佛、非情），具體內容如第五卷所說。前面在『業』之下闡明了能忍受的相狀，現在又分別對應。業魔、禪定三者分別屬於業障，見解和傲慢兩種境界分別屬於煩惱障。聲聞乘和緣覺乘的修行者既有正行又有助行，因此分別對應煩惱和業。報障可以自行理解。仍然用十界（指地獄、餓鬼、畜生、人、天、聲聞、緣覺、菩薩、佛、獨覺）的因緣來對應十境，即一念心中就具備十界，每一界中無非都是三障，無非都是十境。如果相似解尚未生髮，應該在十境中，無論是順境還是逆境，都生起安忍。總結如文中所說。『住忍辱地』等，是證得安忍，也是觀行寂滅忍，即是中道寂忍安住於三諦（指真諦、俗諦、中諦）的境界，安住于真諦，名為柔和善順；安住于俗諦，名為而不卒暴（不輕率暴躁）；安住于俗諦而不為俗事所動，名為心亦不驚。由此得以進入相似三諦。如聲聞乘以下辨別真似之異。如文『無法愛』中說有真有似，首先泛泛地標出兩種位次，其次解釋兩種位次。首先解釋相似位，先列出相似的三法。以智慧來告誡，不要對相似法產生愛著，妨礙進入真位。『若於』以下顯示頂墮之相。『云何』以下顯示生起愛著之相。『若不著』以下顯示不執著於法愛，得以進入真位。真位尚且不執著，更何況執著于相似位。『入理』以下正式顯示真位遠離愛著的相狀。『從此』以下闡明進入真位。其次引用《大智度論》來證明真位。又對真法生起愛著，名為法愛。愛這個名稱雖然相同，但真似之義不同。因此，安住於前位，未進入無功用道，不名為自然，不是真法性，不名為流入。如果得到初住（指圓教初住位），就能在無生百界中作佛，在九道（指地獄、餓鬼、畜生、人、天、聲聞、緣覺、菩薩、佛）中垂跡顯形，分身於九界，輔助佛陀行化，化度眾生的功德歸於自己，不需要勤奮修行，所以名為任運。

○其次闡明唸佛的人。首先簡略地說明唸佛與各種禪定有先後關係，其次闡明發相。經論中對唸佛的稱讚不可一一列舉，現在文中且說明發得之相。神力從解脫德生起，智慧從般若德生起，福德是相因，從法身生起。

【English Translation】 English version: Initially clarifying the realm to be endured is the Three Obstacles (Trini Avarana) (karma obstacle, klesha obstacle, vipaka obstacle). The Three Obstacles are actually the Ten Realms (hell, hungry ghost, animal, human, asura, deva, sravaka, pratyekabuddha, bodhisattva, buddha), as detailed in the fifth volume. Previously, under 'Karma,' the characteristics of endurance were explained; now, they are separately corresponded. Karma demons and dhyana (meditation) specifically belong to the karma obstacle; views and arrogance specifically belong to the klesha obstacle. Since Sravakas and Pratyekabuddhas have both correct practice and auxiliary practice, they are respectively corresponded to klesha and karma. The vipaka obstacle can be understood on its own. Still using the causes and conditions of the Ten Realms (hell, hungry ghost, animal, human, asura, deva, sravaka, pratyekabuddha, bodhisattva, buddha, solitary enlightened one) to correspond to the Ten Realms, that is, a single thought possesses all Ten Realms, and within each realm, there is nothing but the Three Obstacles and nothing but the Ten Realms. If the semblance of understanding has not yet arisen, one should, in the Ten Realms, whether in favorable or adverse circumstances, generate forbearance. The conclusion is as stated in the text. 'Dwelling in the Land of Forbearance,' etc., is the attainment of forbearance, and it is also the contemplation of quiescence and extinction forbearance, which is the Middle Way quiescence forbearance dwelling in the Three Truths (emptiness, provisional existence, the middle way), dwelling in the realm of emptiness, called gentle and compliant; dwelling in the realm of provisional existence, called not rash or violent; dwelling in the realm of provisional existence without being moved by worldly affairs, called the mind also not startled. From this, one is able to enter the semblance of the Three Truths. As the Sravaka below distinguishes the difference between the true and the semblance. As the text 'no love of dharma' says there is true and semblance, first generally marking out the two positions, then explaining the two positions. First explaining the semblance position, first listing the three semblance dharmas. Using wisdom to warn, do not generate attachment to semblance dharmas, hindering entry into the true position. 'If in' below shows the appearance of falling from the peak. 'How' below shows the appearance of generating attachment. 'If not attached' below shows not being attached to love of dharma, being able to enter the true position. Even the true position is not attached to, let alone being attached to the semblance position. 'Entering principle' below formally shows the appearance of the true position being apart from attachment. 'From this' below explains entering the position. Next, quoting the Mahaprajnaparamita Sastra to prove the true position. Also, generating attachment to the true dharma is called love of dharma. Although the name 'love' is the same, the meaning of true and semblance is different. Therefore, dwelling in the previous position, not entering the path of no effort, is not called natural, is not the true nature of dharma, is not called flowing in. If one attains the initial dwelling (the initial dwelling position of the perfect teaching), one can become a Buddha in the hundreds of worlds of no birth, manifesting traces in the Nine Realms (hell, hungry ghost, animal, human, asura, deva, sravaka, pratyekabuddha, bodhisattva), dividing the body in the Nine Realms, assisting the Buddha in practicing transformation, the merit of transforming sentient beings returns to oneself, there is no need for diligent practice, therefore it is called effortless.

○ Secondly, explaining those who recite the Buddha's name. First, briefly explaining that reciting the Buddha's name has a sequential relationship with various dhyanas, secondly, explaining the appearance of arising. The praises of reciting the Buddha's name in the sutras and treatises cannot be listed one by one, now the text will explain the appearance of arising. Divine power arises from the virtue of liberation, wisdom arises from the virtue of prajna, and merit is the cause, arising from the dharmakaya.

德起。唸佛起時因見諸相。具知三法從三德生。復知三法能益他人。益他不等亦分三別。亦識相好修因不同。故云如是相好從此功德生等。如是相好有如是福。即是識相用相體業果。具如前說。言深解相海者。但是色身相好無邊。故名為海。非謂報身不思議海。定心下明發根本五支。唸佛根本各是一邊者。唸佛與根本禪各不相妨。如是下明不同所以。但佛下正明不同。是為下結略諸位。特勝下明唸佛發諸禪。次諸禪發佛中。初明初禪發唸佛。三種法門者。即感動相好善業。感動是相用。相好是相果。善業是相因。次略明諸禪發唸佛。如文。次判邪正。初列二門。次釋中初正次邪。初言三念自他等者。大論釋六念中云。佛僧天三是他。法舍戒三是自。論判所念分于自他。今明所發具自他義。大論第八問。云何名爲念佛三昧。答。有二種不同。聲聞法中於一佛身心眼漸開。滿於一方。菩薩法中於十方三世佛土。諸佛常現在前。論問。於六念中何故但贊唸佛。答。唸佛三昧能除種種煩惱滅種種罪。善有大福能度眾生。今發宿習義亦同之。若得下明唸佛意。現丈光等者。大論第九云。一丈光者眾生少福少智。若受多光眼根不堪。若利根福厚見無量光。今此文意通於利鈍。既明發得須寄事說。故云丈光。丈光者示端正人耳。意正

【現代漢語翻譯】德起（Deqi，人名）。唸佛（nianfo，一種修行方式）時，因為見到各種景象，完全知曉三法（sanfa，三種法門）從三德（sande，三種功德）而生。又知曉三法能夠利益他人，利益他人不等同，也分為三種差別。也認識到相好（xianghao，佛像的莊嚴）修習的因緣不同。所以說『如此的相好從此功德而生』等等。如此的相好有如此的福報，就是認識相的體、用、業、果，具體如前面所說。說到『深解相海』，只是因為色身（seshen，物質身體）的相好無邊無際，所以名為海。不是說報身（baoshen，佛的化身）不可思議的海。定心（dingxin，專注的心）下面闡明發起根本的五支（wuzhi，五種力量）。唸佛的根本各自是一邊，唸佛與根本禪（genbenchan，基礎禪定）各自不妨礙。『如是』下面闡明不同的原因。『但佛』下面正式闡明不同。『是為』下面總結各個層次。『特勝』下面闡明唸佛發起各種禪定。其次是各種禪定發起唸佛。開始闡明初禪（chuchan，禪定的第一層）發起唸佛。『三種法門』，就是感動相好、善業。感動是相用，相好是相果，善業是相因。其次簡略闡明各種禪定發起唸佛，如經文所說。其次判斷邪正。開始列出二門。其次解釋，其中先是正，然後是邪。開始說『三念自他』等等，大論（dalun，《大智度論》）解釋六念（liunian，六種唸誦）中說，佛、僧、天三種是『他』，法、舍、戒三種是『自』。論中判斷所念的內容分為自他。現在闡明所發起的包含自他的意義。《大論》第八問，『什麼叫做唸佛三昧（nianfo sanmei，唸佛禪定）？』回答說，『有兩種不同。聲聞法（shengwenfa，小乘佛法）中，對於一佛身，心眼逐漸開啟，充滿一方。菩薩法（pusa fa，大乘佛法）中，在十方三世佛土，諸佛常常顯現在眼前。』論中問，『在六念中，為什麼只讚揚唸佛？』回答說，『唸佛三昧能夠去除各種煩惱，消滅各種罪過，善行有大福報，能夠度化眾生。』現在發起宿習（suxi，前世的習慣）的意義也相同。『若得』下面闡明唸佛的意義。『現丈光』等等，《大論》第九說，『一丈光（yizhangguang，一丈長的光芒）是眾生少福少智。如果接受過多的光芒，眼根無法承受。如果利根福厚，就能見到無量光。』現在此文的意思適用於利根和鈍根。既然闡明了發起，必須寄託於事物來說明，所以說『丈光』。丈光是顯示端正的人罷了。意義在於端正。意正

【English Translation】 Deqi (name of a person). When practicing Nianfo (nianfo, a practice of reciting the Buddha's name), due to seeing various phenomena, one fully understands that the Three Dharmas (sanfa, three kinds of Dharma) arise from the Three Virtues (sande, three kinds of merits). Furthermore, one understands that the Three Dharmas can benefit others, but the ways of benefiting others are not the same, and are also divided into three distinctions. One also recognizes that the causes and conditions for cultivating the auspicious marks (xianghao, the solemnity of the Buddha's image) are different. Therefore, it is said, 'Such auspicious marks arise from these merits,' and so on. Such auspicious marks have such blessings, which is to recognize the essence, function, karma, and result of the marks, as described earlier. When speaking of 'deeply understanding the ocean of marks,' it is only because the auspicious marks of the physical body (seshen, material body) are boundless, hence the name 'ocean.' It does not refer to the inconceivable ocean of the Reward Body (baoshen, the Buddha's manifestation body). Below, with a focused mind (dingxin, concentrated mind), it explains the five branches (wuzhi, five powers) that initiate the root. The root of Nianfo is on one side, and the root of fundamental Dhyana (genbenchan, basic meditation) is on the other, each not hindering the other. 'Thus' below explains the different reasons. 'But Buddha' below formally explains the difference. 'Is for' below summarizes the various levels. 'Especially superior' below explains that Nianfo initiates various Dhyanas. Next, various Dhyanas initiate Nianfo. It begins by explaining that the First Dhyana (chuchan, the first level of meditation) initiates Nianfo. 'Three kinds of Dharma' are the touching of auspicious marks and virtuous karma. Touching is the function of the marks, auspicious marks are the result of the marks, and virtuous karma is the cause of the marks. Next, it briefly explains that various Dhyanas initiate Nianfo, as the scripture says. Next, it judges what is right and wrong. It begins by listing the two doors. Next, it explains, first the right, then the wrong. It begins by saying 'Three thoughts of self and others,' etc. The Great Treatise (dalun, Mahaprajnaparamita Shastra) explains in the Six Recollections (liunian, six kinds of mindfulness) that the Buddha, Sangha, and Devas are 'others,' while Dharma, Giving, and Precepts are 'self.' The treatise judges that the content of recollection is divided into self and others. Now it explains that what is initiated contains the meaning of self and others. The eighth question in the Great Treatise asks, 'What is called Nianfo Samadhi (nianfo sanmei, Nianfo meditation)?' The answer is, 'There are two kinds of differences. In the Sravaka Dharma (shengwenfa, Theravada Buddhism), for one Buddha body, the mind's eye gradually opens, filling one direction. In the Bodhisattva Dharma (pusa fa, Mahayana Buddhism), in the Buddha lands of the ten directions and three times, all Buddhas constantly appear before one's eyes.' The treatise asks, 'Among the Six Recollections, why only praise Nianfo?' The answer is, 'Nianfo Samadhi can remove various afflictions, eliminate various sins, virtuous deeds have great blessings, and can liberate sentient beings.' Now the meaning of initiating past habits (suxi, past habits) is also the same. 'If one obtains' below explains the meaning of Nianfo. 'Manifesting a zhang of light,' etc. The ninth chapter of the Great Treatise says, 'One zhang of light (yizhangguang, a zhang of light) is for sentient beings with little merit and little wisdom. If they receive too much light, their eye faculties cannot bear it. If they have sharp faculties and great merit, they can see immeasurable light.' Now the meaning of this text applies to both sharp and dull faculties. Since it explains initiation, it must rely on things to explain, so it says 'zhang of light.' A zhang of light is merely showing an upright person. The meaning lies in uprightness. The meaning is upright.

密明無量光明。所以得約四悉說之。隨諸眾生宜樂不同。豈直丈光。或復更劣於丈光者。如見雜類身等是也。所喜是世界。所宜是為人。對治如文。得度是第一義。

○次明神通中諸不委論。但略知相狀以備發得。初舉數列名。大經二十二。略明大小。經釋第二功德云。通有二種。一外二內。外與外道共。內有二種。一者二乘。二者菩薩。菩薩修行大般涅槃。所得神通不共二乘。是故菩薩昔所不得。而今得之(身如意)昔所不聞而今得聞(天耳)昔所不見而今得見(天眼)昔所不知而今得知(他心宿命漏盡)今明發通不論無漏。經中廣明修通之相。大論亦略明修相。並非今正意。今略明之以擬發者。天眼通者如前釋五眼中辯天耳者。得色界清凈四大造色。聞六道聲。所聞多少遠近等。例眼可知。修法者憶念種種音聲。識宿命者大羅漢知八萬劫佛知無量劫。修法者常憶日月年歲乃至胎中。及過去世中千萬億世。他心者知他心所垢無垢生滅等。修法者常憶諸人喜怒怖畏。見相知心。身如意者有三種。一轉變。二聖。三能到。能到又四。一身飛行。二移遠令近不往而到。三此沒彼生。四一念能至。所言聖者。外六塵中不可愛物不清凈物。能令可愛清凈。唯佛獨有故云聖也。轉變者。大小一多更互能作。乃至能作一切諸

【現代漢語翻譯】現代漢語譯本：秘密而不可估量的光明。因此，可以用四悉檀（Siddhanta，四種成就）來解釋它。隨著眾生喜好和需求的不同，難道只有一丈光嗎？或者還有比一丈光更弱的光。例如，所見到的各種不同眾生的身光就是這樣。所喜悅的是世界，所適宜的是為人，對治如經文所說，得度是第一義諦（Paramārtha）。

接下來闡明神通中那些沒有詳細討論的部分，只是略微瞭解其狀態，以備將來能夠獲得。首先列舉神通的名稱和數量。《大般涅槃經》中有二十二種神通。簡要說明大小神通。《經釋》第二功德中說，神通有兩種：外道神通和內道神通。外道神通與外道共有。內道神通有兩種：聲聞乘神通和菩薩神通。菩薩修行《大般涅槃經》，所獲得的神通不與聲聞乘共有。因此，菩薩過去沒有得到的（身如意通），現在得到了；過去沒有聽到的（天耳通），現在聽到了；過去沒有見到的（天眼通），現在見到了；過去不知道的（他心通、宿命通、漏盡通），現在知道了。現在闡明發起神通，不討論無漏神通。《經》中廣泛闡明了修習神通的相狀。《大智度論》也略微闡明了修習的相狀，但並非本文的主要目的。現在簡要闡明，以供想要發起神通的人蔘考。天眼通，如前面解釋五眼時所說。天耳通，獲得清凈四大所造的色，能聽到六道眾生的聲音。所聽到的多少、遠近等，可以參照天眼通來理解。修習方法是憶念種種音聲。宿命通，大阿羅漢能知道八萬劫的事情，佛能知道無量劫的事情。修習方法是經常憶念日月年歲，乃至胎中，以及過去世中千萬億世的事情。他心通，能知道他人心中有垢無垢、生滅等。修習方法是經常憶念眾人的喜怒怖畏，通過觀察外在的相來了解其內心。身如意通有三種：轉變、聖、能到。能到又分為四種：一是身能飛行，二是移遠令近，不往而到，三是此沒彼生，四是一念能至。所說的『聖』，是指外六塵中不可愛之物、不清凈之物，能令其變得可愛、清凈。唯有佛才具有這種能力，所以稱為『聖』。轉變，是指大小、一多可以互相轉變，乃至能作一切諸物。

【English Translation】 English version: Secret and immeasurable light. Therefore, it can be explained by the four Siddhantas (four kinds of accomplishments). According to the different preferences and needs of sentient beings, is there only one 'zhang' (approximately 10 feet) of light? Or is there light even weaker than one 'zhang'? For example, the body light of various different sentient beings that are seen is like this. What is pleasing is the world, what is suitable is for people, the remedy is as the scripture says, and deliverance is the ultimate truth (Paramārtha).

Next, clarify those parts of the supernatural powers (Abhijñā) that are not discussed in detail, just briefly understand their state, in order to be able to obtain them in the future. First, list the names and numbers of the supernatural powers. The Mahāparinirvāṇa Sūtra has twenty-two kinds of supernatural powers. Briefly explain the great and small supernatural powers. The second merit in the Sūtra Explanation says that there are two kinds of supernatural powers: external and internal. External supernatural powers are shared with externalists. Internal supernatural powers are of two kinds: Śrāvakayāna (vehicle of disciples) supernatural powers and Bodhisattva supernatural powers. Bodhisattvas cultivate the Mahāparinirvāṇa Sūtra, and the supernatural powers they obtain are not shared with the Śrāvakayāna. Therefore, what the Bodhisattvas did not obtain in the past (psychic power of the body), they now obtain; what they did not hear in the past (divine ear), they now hear; what they did not see in the past (divine eye), they now see; what they did not know in the past (telepathy, knowledge of past lives, and the extinction of outflows), they now know. Now clarify the initiation of supernatural powers, without discussing the supernatural powers free from outflows. The Sūtra extensively clarifies the characteristics of cultivating supernatural powers. The Mahāprajñāpāramitāśāstra also briefly clarifies the characteristics of cultivation, but this is not the main purpose of this text. Now briefly clarify it for those who want to initiate supernatural powers. Divine eye, as explained earlier when explaining the five eyes. Divine ear, obtains the color created by the pure four great elements, and can hear the voices of beings in the six realms. The amount, distance, etc. of what is heard can be understood by referring to the divine eye. The method of cultivation is to remember various sounds. Knowledge of past lives, great Arhats can know things of eighty thousand kalpas, Buddhas can know things of immeasurable kalpas. The method of cultivation is to often remember the sun, moon, years, and ages, even in the womb, and the affairs of hundreds of millions of kalpas in past lives. Telepathy, can know whether others' minds are defiled or undefiled, arising or ceasing, etc. The method of cultivation is to often remember people's joy, anger, fear, and awe, and to understand their minds by observing their external appearances. Psychic power of the body has three types: transformation, holy, and ability to reach. The ability to reach is further divided into four types: first, the body can fly; second, moving the far away to be near, reaching without going; third, disappearing here and appearing there; fourth, being able to reach in a single thought. The so-called 'holy' refers to the fact that unlovable and impure things among the external six sense objects can be made lovable and pure. Only the Buddha has this ability, so it is called 'holy'. Transformation refers to the fact that large and small, one and many can be transformed into each other, and even can make all things.

事。若外道變化極不過七日。若佛弟子不論久近。修法者依四如意足作身輕舉想。然諸神通未得聖果並不許修。是故不合廣明修相。況今文中為明發得。略辯大道令識其致。又諸曾得無漏通者。如大菩薩大小羅漢支佛諸佛。不復論發。今言發者。但是過去曾修事通。既非無漏則未出界。今因止觀發過去習。大論又廣明生得報得如諸天鬼神等。發得如無生忍菩薩等。修得如諸聖等。並非今意。唯得下明互發有無。若通論下依神通別判發。初略辯神通不同。云特勝通明多發身輕舉等者。以此兩禪存身觀故。見身息心三事微細。息性輕舉。心如映象身如雲影。是故身通從此兩生。于理稍便。余非不發是故云多。背舍勝處多發身如意通。轉變自在者。既於好醜得勝知見。心能勝色故於轉變而得自在。多義如前。次辯通明中。云但非無漏明者。三明之中容發餘二定非無漏。有無之意如前分別。第七卷中已廣料簡。是故此中但得五通二明者。明是通中勝者。所發既細名之為明。實未得明。況無量下合。一一通中皆五支者。此略語耳。應言一一通中種種五支。以通從於多種禪故。

○正明修觀中初明來意。言貪著禪味等者。彼經本斥菩薩住禪。不能利物義當於縛。故云以方便生是菩薩解。今亦例之。得上九禪不能觀察令成佛界

【現代漢語翻譯】現代漢語譯本：事情是這樣的。外道的法術變化最多不超過七天。如果佛弟子，不論修行時間長短，修習佛法的人依照四如意足（四種能使禪定易於生起的修行方法）作身體輕盈飛舉的觀想。然而，在未證得聖果之前，所有的神通都不允許修習。因此，不適合詳細說明修習的方法。況且現在文中是爲了說明神通的引發，所以簡略地闡述大道，使人瞭解其中的要旨。另外，那些曾經獲得無漏神通的人，如大菩薩、大小阿羅漢、辟支佛、諸佛，就不再討論引發的問題了。現在所說的引發，只是過去曾經修習過世間神通，既然不是無漏神通，就沒有超出三界。現在因為修習止觀而引發過去世的習氣。《大智度論》又廣泛地說明了生得、報得，如諸天、鬼神等；發得，如無生忍菩薩等；修得，如諸聖人等。這些都不是現在所要討論的。只有在下面說明互發有無。如果通論，下面就依據神通的類別來判斷引發的情況。最初簡略地辨別神通的不同。說特勝通（通過修習特定禪定而獲得的神通）明（通過修習光明想而獲得的神通）多引發身體輕舉等，是因為這兩個禪定存在對身體的觀想。見到身體、呼吸、心識三者的微細變化，呼吸的性質是輕舉的，心識如映象，身體如雲影。因此，身通（身體的神通）從這兩個禪定產生，在道理上比較容易。其餘的禪定並非不能引發，所以說多。背舍（通過厭惡不凈之物而獲得解脫的禪定）勝處（通過觀想勝妙之境而獲得解脫的禪定）多引發身體的如意通（能隨意變化身體的神通），轉變自在，是因為在美好和醜陋的事物上獲得殊勝的知見，心能夠勝過色法，所以在轉變上能夠自在。多的含義如前所述。其次辨別通明中，說但非無漏明，三明（宿命明、天眼明、漏盡明）之中容許引發其餘二明，但一定不是無漏明。有無的意義如前分別。第七卷中已經廣泛地辨析過了。因此，這裡只能得到五通（天眼通、天耳通、他心通、宿命通、神足通）二明（天眼明、天耳明），說明明是神通中殊勝的。所引發的既然是細微的，就稱之為明，實際上並沒有得到真正的明。況且無量下合，每一個神通中都有五支，這只是簡略的說法。應該說每一個神通中都有種種五支，因為神通是從多種禪定中產生的。正明修觀中，首先說明來意。說貪著禪味等，那部經本來是斥責菩薩安住在禪定中，不能利益眾生，意義相當於被束縛。所以說以方便生是菩薩的解脫。現在也用這個例子來說明，得到上九禪（四禪、四空定、滅盡定）不能觀察，使之成為佛的境界。

【English Translation】 English version: The matter is like this. The transformations of external paths (non-Buddhist religions) at most do not exceed seven days. If a disciple of the Buddha, regardless of the length of practice, one who cultivates the Dharma should, according to the Four Foundations of Mindfulness (four practices that make samadhi easy to arise), contemplate the body as light and soaring. However, before attaining the fruit of sainthood, all supernormal powers (siddhi) are not allowed to be cultivated. Therefore, it is not appropriate to explain the methods of cultivation in detail. Moreover, the current text is to explain the arising of supernormal powers, so it briefly expounds the Great Path, so that people can understand its essence. Furthermore, those who have once attained non-outflow (anāsrava) supernormal powers, such as great Bodhisattvas, great and small Arhats, Pratyekabuddhas, and all Buddhas, are no longer discussed in terms of arising. What is now said to arise is only that which was cultivated in the past as mundane supernormal powers. Since they are not non-outflow, they have not transcended the Three Realms. Now, because of cultivating Śamatha-Vipassanā (calm abiding and insight meditation), past habits are aroused. The Mahāprajñāpāramitāśāstra also extensively explains birth-obtained (born with), retribution-obtained (obtained through karma), such as devas (gods), ghosts, and spirits; arising-obtained, such as Bodhisattvas who have attained non-origination forbearance (anutpattika-dharma-kṣānti); and cultivation-obtained, such as all sages. These are not what we are discussing now. Only below will it be explained whether mutual arising exists or not. If generally speaking, below, the arising situation will be judged according to the categories of supernormal powers. Initially, the differences between supernormal powers are briefly distinguished. It is said that the Special Superior Power (obtained through cultivating specific samādhi), the Clear Power (obtained through cultivating the contemplation of light), and others, often cause the body to levitate, because these two samādhis involve contemplation of the body. Seeing the subtle changes in the body, breath, and mind, the nature of the breath is levitation, the mind is like a mirror image, and the body is like a cloud shadow. Therefore, the Body Power (supernormal power of the body) arises from these two samādhis, which is easier in principle. It is not that the other samādhis cannot cause it to arise, so it is said 'often'. The Eight Emancipations (aṣṭa vimokṣa) and the Eight Stages of Mastery (aṣṭa abhibhāyatanāni) often cause the Body of Will Power (the supernormal power to transform the body at will) to arise, with transformation being unhindered, because one has obtained superior knowledge and vision of beautiful and ugly things, and the mind can overcome form, so one can be unhindered in transformation. The meaning of 'often' is as mentioned before. Secondly, in distinguishing the Clear Powers, it is said that they are not non-outflow Clear Powers. Among the Three Clear Knowledges (tri-vidyā: knowledge of past lives, knowledge of future lives, and knowledge of the extinction of outflows), the other two Clear Knowledges are allowed to arise, but they are definitely not non-outflow Clear Knowledges. The meaning of existence or non-existence is as distinguished before. The seventh volume has already extensively analyzed this. Therefore, here one can only obtain the Five Supernormal Powers (pañcābhijñā: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and supernormal locomotion) and the Two Clear Knowledges (divine eye and divine ear), indicating that Clear Knowledge is superior among supernormal powers. Since what arises is subtle, it is called Clear Knowledge, but in reality, true Clear Knowledge has not been obtained. Moreover, below, it is combined that each supernormal power has five branches, which is just a brief statement. It should be said that each supernormal power has various five branches, because supernormal powers arise from various samādhis. In the section on correctly clarifying the cultivation of contemplation, first, the intention is explained. It is said that one is attached to the taste of samādhi, etc. That sutra originally rebukes Bodhisattvas for dwelling in samādhi and not benefiting sentient beings, which is equivalent to being bound. Therefore, it is said that arising with skillful means is the liberation of a Bodhisattva. Now, this example is also used to illustrate that obtaining the Upper Nine Samādhis (the Four Dhyānas, the Four Formless Absorptions, and the Cessation of Perception and Sensation) without observing them cannot make them become the realm of the Buddha.

。隨禪受生。是則自闕出要。何能利他。況復因禪起六法界。胡瓜之譬良有以也。次正修觀中初明思議境。先以胡瓜譬禪為十界之由。由得禪故依倚于禪生過生德。故有十界差別不同。是故得禪應須觀察。為成二乘尚須觀察。況無上乘。故云觀察十意。次初雖下正釋中。四禪比丘至喜根是地獄界。飛貍是畜生。名利是鬼界。勝意墮獄如前巧拙二度中說。謗喜根者。良由著于根本事禪而謗大化。飛貍者大論十九如第四卷釋。若用禪觀熏十善等者。上二界禪。或熏性戒或熏無作。今且從熏性善為語者。以無作戒至解脫故。若根本未發即指欲天。以為天業。于欲天中空居四天。以粗細住等熏於十善。如是節節不同名上界業。文闕修羅但是略耳。為修勝他等大意可知。如大通至一百八十等者。彼劫諸梵及今不來者。即戒急及得世禪乘寬之人。三惡即乘戒俱寬。故知諸梵來者。雖得世禪乘戒俱急。敘昔俱寬及乘寬邊。故云了無一人見佛得出生死。從若專修不凈等去至聲聞法界。明依九想等無漏禪故得聲聞界。所言等者。等特勝通明及大不凈等。以特勝禪兼有漏故。故不標初。從若觀至菩薩法界者。更作兩義釋之。若約能觀破蔽邊說。名菩薩界。若約具於四諦邊說。名聲聞界。文既兩具故云亦是六度菩薩界也。從又禪必棄去。別明

六度菩薩界。前四諦中雖即破蔽成六度義。但成聲聞法界總相破蔽。菩薩依禪別別破蔽。時長行遠又加弘誓。故更別明六度菩薩。若爾。兩兼釋意與聲聞何別。答。約出苦邊即屬聲聞約悲誓邊即屬菩薩。若別釋者準此可知。承向兩兼釋義便故且釋菩薩。又觀禪是因緣去。兩教緣覺界。何故爾耶。既不別辯生無生異但云因緣。又文中已列居在三藏菩薩聲聞之後。通教菩薩聲聞之前。前三藏文中。又未辯緣覺但云聲聞菩薩兩乘。通教中言等者亦等取緣覺。次別教者。三諦文中雖皆云即。約次論即非謂融即。即名既混故別判云十界從禪有生有滅。何以故下釋生滅相。有五節文。若初生六滅四。若生無生共滅六界。則不得云無生滅七。今文且從傳傳滅邊。故從無生滅七法界。乃至一實巧度滅九法界。從第八去展轉只是滅一法界。以一如前故云滅七乃至八九。成王下若入證道無復生滅。同歸一實。又前雖云生生還覆滅。若至第十成無生滅。是故地前諸法若至初地。攝末歸本同一鹹味。致使事禪至此會實。案位入實不須改途。攝成初地乃至果德。結成五行中雲舉要言之至嬰兒行者。本是次第五行。來至初地王三昧內。悉皆成一不思議法。言九法界戒定慧者。菩薩亦在九界中收。故云九界。又在九界皆修三學。唯在地獄縱無現行。亦

【現代漢語翻譯】現代漢語譯本六度菩薩界：在前四聖諦中，雖然已經通過破除矇蔽而成就了六度的意義，但這只是成就了聲聞法界總相的破除矇蔽。菩薩依據禪定，分別破除各種矇蔽。由於時間長久，行程遙遠，又加上弘大的誓願，所以要特別闡明六度菩薩。如果這樣，兩種兼顧的解釋意義與聲聞有什麼區別？回答是：從脫離苦難的角度來說，屬於聲聞；從悲心誓願的角度來說，屬於菩薩。如果要分別解釋，參照這個道理就可以知道。承接前面的兩種兼顧的解釋，爲了方便，暫且解釋菩薩。另外，觀禪是因緣生滅的，屬於通教和緣覺界。為什麼這樣說呢？既然不分別辨論生和無生的差異，只說是因緣。而且文中已經列出緣覺在三藏菩薩和聲聞之後，通教菩薩和聲聞之前。前面的三藏教文中，又沒有辨論緣覺，只說聲聞和菩薩兩乘。通教中說『等』，也等同包括緣覺。其次是別教，在三諦文中雖然都說『即』，但從次第上來說，『即』並非是融合的『即』。『即』的名稱既然混淆，所以要分別判斷說十法界從禪定中有生有滅。為什麼呢？下面解釋生滅的相狀，有五節經文。如果最初是生六滅四，如果生和無生共同滅六界，那麼就不能說無生滅七。現在本文且從輾轉相傳滅除的角度，所以從無生滅七法界，乃至一實巧度滅九法界。從第八法界開始，輾轉只是滅一法界。因為『一』和前面一樣，所以說滅七乃至八九。成王以下，如果進入證道，就沒有生滅，共同歸於一實。又前面雖然說生生還覆滅，如果到了第十地，就成就無生滅。所以，地前的一切法如果到了初地，收攝末端歸於本源，同一鹹味，使得事禪到這裡會歸於實相。按照位次進入實相，不需要改變途徑，收攝成就初地乃至果德。總結成五行中說，『舉要而言之，乃至嬰兒行』，本來是次第的五行，來到初地王三昧內，全部都成為不可思議法。說九法界戒定慧，菩薩也在九界中收攝，所以說九界。又在九界都修習三學，唯獨在地獄即使沒有現行，也... English version The realm of Bodhisattvas of the Six Perfections (六度菩薩界): In the preceding Four Noble Truths (前四諦), although the meaning of the Six Perfections has been achieved through breaking through obscurations, this only achieves the breaking through of obscurations in the general characteristics of the Śrāvaka (聲聞) Dharma realm. Bodhisattvas, relying on dhyana (禪), separately break through various obscurations. Because of the long duration, distant journey, and the addition of great vows, the Bodhisattvas of the Six Perfections are specifically explained. If so, what is the difference between this dual explanation and that of the Śrāvakas? The answer is: from the perspective of escaping suffering, it belongs to the Śrāvakas; from the perspective of compassion and vows, it belongs to the Bodhisattvas. If a separate explanation is needed, this principle can be understood by analogy. Continuing from the previous dual explanation, for convenience, the Bodhisattvas are explained for the time being. Furthermore, contemplation and dhyana are produced and extinguished by conditions, belonging to the Shared Teaching (通教) and the Pratyekabuddha (緣覺) realm. Why is this so? Since the differences between production and non-production are not separately discussed, it is only said to be due to conditions. Moreover, the text has already listed the Pratyekabuddhas after the Tripiṭaka (三藏) Bodhisattvas and Śrāvakas, and before the Shared Teaching Bodhisattvas and Śrāvakas. In the preceding Tripiṭaka teachings, the Pratyekabuddhas were not discussed, only the two vehicles of Śrāvakas and Bodhisattvas were mentioned. In the Shared Teaching, the word 'etc.' also includes the Pratyekabuddhas. Next is the Distinct Teaching (別教). Although the Three Truths (三諦) all say 'is' (即), from the perspective of sequence, 'is' does not mean 'is' in the sense of fusion. Since the name 'is' is confused, it is separately judged that the Ten Dharma Realms (十法界) have production and extinction from dhyana. Why is this so? The following explains the characteristics of production and extinction, with five sections of text. If initially there are six productions and four extinctions, if production and non-production jointly extinguish six realms, then it cannot be said that there are seven non-production and extinction. Now, this text proceeds from the perspective of transmission and extinction, so it starts from the non-production and extinction of the seven Dharma Realms, up to the One Reality skillfully delivering and extinguishing the nine Dharma Realms. From the eighth Dharma Realm onwards, it only extinguishes one Dharma Realm. Because 'one' is the same as before, it is said to extinguish seven, and even eight or nine. Below 'Becoming King', if one enters the path of enlightenment, there is no more production and extinction, and all return to the One Reality. Furthermore, although it was previously said that production produces and then extinguishes, if one reaches the tenth ground, one achieves non-production and extinction. Therefore, all dharmas before the grounds, if they reach the first ground, gather the ends back to the origin, with the same salty taste, causing the practice of dhyana to converge here into reality. According to the position, entering reality does not require changing the path, gathering and achieving the first ground and even the fruit of virtue. Concluding in the five practices, it says, 'To put it briefly, even the infant practice', originally the sequential five practices, when arriving within the Samadhi (三昧) of the King of the First Ground, all become inconceivable dharmas. Saying that the nine Dharma Realms have precepts, concentration, and wisdom, the Bodhisattvas are also included in the nine realms, so it is said to be the nine realms. Moreover, in the nine realms, all cultivate the three learnings, only in hell, even if there is no present action, it...

【English Translation】 English version The realm of Bodhisattvas of the Six Perfections (六度菩薩界): In the preceding Four Noble Truths (前四諦), although the meaning of the Six Perfections has been achieved through breaking through obscurations, this only achieves the breaking through of obscurations in the general characteristics of the Śrāvaka (聲聞) Dharma realm. Bodhisattvas, relying on dhyana (禪), separately break through various obscurations. Because of the long duration, distant journey, and the addition of great vows, the Bodhisattvas of the Six Perfections are specifically explained. If so, what is the difference between this dual explanation and that of the Śrāvakas? The answer is: from the perspective of escaping suffering, it belongs to the Śrāvakas; from the perspective of compassion and vows, it belongs to the Bodhisattvas. If a separate explanation is needed, this principle can be understood by analogy. Continuing from the previous dual explanation, for convenience, the Bodhisattvas are explained for the time being. Furthermore, contemplation and dhyana are produced and extinguished by conditions, belonging to the Shared Teaching (通教) and the Pratyekabuddha (緣覺) realm. Why is this so? Since the differences between production and non-production are not separately discussed, it is only said to be due to conditions. Moreover, the text has already listed the Pratyekabuddhas after the Tripiṭaka (三藏) Bodhisattvas and Śrāvakas, and before the Shared Teaching Bodhisattvas and Śrāvakas. In the preceding Tripiṭaka teachings, the Pratyekabuddhas were not discussed, only the two vehicles of Śrāvakas and Bodhisattvas were mentioned. In the Shared Teaching, the word 'etc.' also includes the Pratyekabuddhas. Next is the Distinct Teaching (別教). Although the Three Truths (三諦) all say 'is' (即), from the perspective of sequence, 'is' does not mean 'is' in the sense of fusion. Since the name 'is' is confused, it is separately judged that the Ten Dharma Realms (十法界) have production and extinction from dhyana. Why is this so? The following explains the characteristics of production and extinction, with five sections of text. If initially there are six productions and four extinctions, if production and non-production jointly extinguish six realms, then it cannot be said that there are seven non-production and extinction. Now, this text proceeds from the perspective of transmission and extinction, so it starts from the non-production and extinction of the seven Dharma Realms, up to the One Reality skillfully delivering and extinguishing the nine Dharma Realms. From the eighth Dharma Realm onwards, it only extinguishes one Dharma Realm. Because 'one' is the same as before, it is said to extinguish seven, and even eight or nine. Below 'Becoming King', if one enters the path of enlightenment, there is no more production and extinction, and all return to the One Reality. Furthermore, although it was previously said that production produces and then extinguishes, if one reaches the tenth ground, one achieves non-production and extinction. Therefore, all dharmas before the grounds, if they reach the first ground, gather the ends back to the origin, with the same salty taste, causing the practice of dhyana to converge here into reality. According to the position, entering reality does not require changing the path, gathering and achieving the first ground and even the fruit of virtue. Concluding in the five practices, it says, 'To put it briefly, even the infant practice', originally the sequential five practices, when arriving within the Samadhi (三昧) of the King of the First Ground, all become inconceivable dharmas. Saying that the nine Dharma Realms have precepts, concentration, and wisdom, the Bodhisattvas are also included in the nine realms, so it is said to be the nine realms. Moreover, in the nine realms, all cultivate the three learnings, only in hell, even if there is no present action, it...

容發習。至此通收咸入五行。梵行以慈悲為體。不得偏說。余並如文。只是一行而立五名。一五相即非一非五。名一五行。仍由本因故成次第。次以是五行生十功德者。約次第邊由五行滿得入初地。故云五行生十功德。初地即是第一功德。五行文末雖復重釋第一功德。乃是重顯初地功德之相。乃至第十以對十地。若作總別解者。始從初地至第十地。恒具五行及十功德。十德對地又復宛然。如釋簽中說。次是名下結成思議。次明不思議境中。言無量定散者。明一念禪心具十界定散。從何以故下釋。若未識法性則十界俱散。若解法性十界俱定。如此定散非迷非解。故知一念定散不二。法性無明不一不異。名不思議。雖超越下釋句法性無明定散即離等。非二乘所知。二乘不知亦是常情所攝。亦應云。三教菩薩皆不能知。理性本寂故云超越。無始未顯故云不離。經言下引大經證。雖即下釋經意。滅盡本是小宗事定。經文既云即眾生。是故不得以小乘而云即是。當知即指眾生心性。理本滅盡故不非不是。何以故下轉釋。理雖本滅。若以此理望于眾生。非即非離。性尚無性何有眾生。恐迷理境故未始非。恐凡濫聖故未始是。以不即故未始是。以不離故未始非。言未始等者謂無始等也。此中語略故但云始。即無始未是無始未非故也。

【現代漢語翻譯】容發習。至此全部收納並歸入五行（五種構成物質的元素）。梵行（清凈的行為）以慈悲為根本。不可片面地說。其餘的都如原文所說。只是一行而立五個名稱。一與五相互即是，既非一也非五。名為一五行。仍然由於原本的因緣故而形成次第。接下來以這五行產生十功德，是說按照次第，由五行圓滿而得以進入初地（菩薩修行的第一個階段）。所以說五行產生十功德。初地就是第一功德。五行文末雖然再次解釋第一功德，乃是再次顯現初地功德的相狀。乃至第十功德對應十地（菩薩修行的十個階段）。如果作為總別來理解，那麼從初地到第十地，恒常具備五行及十功德。十德對應十地又完全符合，如《釋簽》中所說。接下來是名下總結成為思議（可思考的）。接下來闡明不思議（不可思考的）境界中，所說的無量定散。說明一念禪心具備十界（十種不同的生命狀態）的定散。從『何以故』下解釋。如果未認識法性（事物本來的性質），那麼十界都處於散亂狀態。如果理解法性，十界都處於安定狀態。如此的定散，非迷非解。所以知道一念的定散是不二的。法性與無明（對事物本性的迷惑）不一不異，名為不思議。雖然超越下解釋句法性無明定散即離等。不是二乘（聲聞乘和緣覺乘）所能知曉的。二乘不知也是常情所攝。也應該說，三教菩薩（三種教派的菩薩）都不能知曉。理性本來寂靜，所以說超越。無始以來未顯現，所以說不離。經文下引用大經來證明。雖然即下解釋經文的意義。滅盡本來是小宗（小乘佛教）的事定。經文既然說『即眾生』，因此不可以小乘而說就是。應當知道『即』是指眾生心性。理體本來滅盡，所以不非不是。『何以故』下轉而解釋。理體雖然本來滅盡，如果以此理體來看待眾生，非即非離。自性尚且無自性，哪裡還有眾生？恐怕迷惑理體境界，所以未始非。恐怕凡夫冒充聖人，所以未始是。以不即的緣故，未始是。以不離的緣故，未始非。所說『未始』等，是說無始等。這裡語句簡略，所以只說『始』。即無始未是無始未非的緣故。

【English Translation】 Rong Fa Xi. At this point, all are collected and incorporated into the Five Elements (the five elements that constitute matter). Brahma practice (pure conduct) takes compassion as its essence. It should not be partially explained. The rest is as stated in the text. It is just that one practice establishes five names. One and five are mutually inclusive, neither one nor five. It is called 'One-Five Elements'. It still forms a sequence due to the original causes and conditions. Next, the statement that these Five Elements generate Ten Merits means that, in sequence, one can enter the first Bhumi (the first stage of a Bodhisattva's practice) by perfecting the Five Elements. Therefore, it is said that the Five Elements generate Ten Merits. The first Bhumi is the first merit. Although the end of the Five Elements text re-explains the first merit, it is to re-manifest the characteristics of the first Bhumi's merit. And so on, the tenth merit corresponds to the Ten Bhumis (the ten stages of a Bodhisattva's practice). If understood as general and specific, then from the first Bhumi to the tenth Bhumi, one constantly possesses the Five Elements and Ten Merits. The Ten Merits correspond to the Ten Bhumis perfectly, as described in 'Shi Qian'. Next, the section under 'Name' concludes into 'thinkable'. Next, it clarifies that in the realm of the inconceivable, the immeasurable Samadhi (meditative state) and dispersion are mentioned. It explains that a single thought of Chan mind possesses the Samadhi and dispersion of the Ten Realms (ten different states of existence). The explanation starts from 'Why is it so'. If one does not recognize Dharma-nature (the inherent nature of things), then the Ten Realms are all in a state of dispersion. If one understands Dharma-nature, the Ten Realms are all in a state of Samadhi. Such Samadhi and dispersion are neither delusion nor liberation. Therefore, it is known that the Samadhi and dispersion of a single thought are non-dual. Dharma-nature and ignorance (delusion about the nature of things) are neither one nor different, and are called inconceivable. Although transcending, the following explains the phrase 'Dharma-nature, ignorance, Samadhi, dispersion, are immediately separate, etc.' This is not knowable by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The ignorance of the Two Vehicles is also included in ordinary circumstances. It should also be said that Bodhisattvas of the Three Teachings (three schools of Buddhism) cannot know it. The nature of reason is originally tranquil, so it is said to transcend. It has not manifested since the beginningless past, so it is said not to be separate. The text quotes a great sutra to prove it. Although 'immediately', the following explains the meaning of the sutra. Extinction is originally the fixed matter of the Small Vehicle (Theravada Buddhism). Since the sutra says 'immediately sentient beings', therefore it cannot be said to be so by the Small Vehicle. It should be known that 'immediately' refers to the mind-nature of sentient beings. The principle is originally extinguished, so it is not non-not. The explanation turns from 'Why is it so'. Although the principle is originally extinguished, if this principle is viewed in relation to sentient beings, it is neither immediate nor separate. If the nature itself has no nature, where are there sentient beings? Fearing confusion about the realm of principle, therefore it is not yet non-. Fearing that ordinary people will impersonate sages, therefore it is not yet is. Because of non-immediacy, it is not yet is. Because of non-separation, it is not yet non-. The so-called 'not yet' etc., refers to beginningless etc. The language here is brief, so it only says 'beginning'. That is, the beginningless is not yet is, and the beginningless is not yet non-.

故云不即不離。是故須以六即判位。六故不即。即故不離。常作是觀一切妙定不出眾生。難量若空者。顯究竟即唯佛能了。不雜毒等如前第五發心中簡。安心中雲善巧等者。即六十四番。若觀去明不次第三止三觀。寄顯體中三止三觀之名。一一止觀三諦具足。如體真中雲二邊寂滅者。當知三諦俱寂名為體真。故體真義不與次第體真同也。空觀中雲照法性凈。當知三惑為不清凈。照三諦空名為空觀。初止初觀尚具三諦。餘二止觀準例可知。為令識知不思議止觀。不別而別。是故初觀但云即空假云即空即假。中方具三。恐涉次第故后結云在一念心。為破二邊名一名中等者。三諦之體本無一三中邊之異。約破二故名一。為破邊故名中。為破偏故名圓。為破生滅故云寂滅。為破次第故名一心。妙理實無如是等別。從何意不悟去。約禪治蔽。六治不同廣如前文。味著十禪望真諦理。尚自是蔽故云隨禪受生。況望妙理而非蔽耶。問。九想已去既云無漏。云何名蔽。答。此但能為無漏作緣。只指無漏尚為中障。何況于緣及於緣生著。是故名蔽。若委釋者。歷一一禪一一位。皆須別識六蔽之相。並以六治而治諸蔽。故以不捨十禪名慳。檀中尚舍十界依正。何但事相十禪而已。若著禪味尚破空假道共自在等戒。況復隨道具足戒耶。余之四

蔽準例可知。黑齒梵天者。隨禪生彼尚自有瞋。況發薄禪寧免瞋恚。皆云當苦到等者。禪體是蔽尚須苦到。況煩惱業魔縱而不悔。世人自謂無罪不須悔者謬矣。一一治中皆用事度治於事蔽。使生理度。故云破隨道戒等。次結中具如第七卷中事理攝法。行人觀法極至於此等者。始從觀境終至助治觀法已足。下之三番意如文說。又次位者止謂防濫。余之二法策淺令深。當知並非正觀之體。余文準望陰入亦應可見。◎

止觀輔行傳弘決卷第九之三大正藏第 46 冊 No. 1912 止觀輔行傳弘決

止觀輔行傳弘決卷第十之一

唐毗陵沙門湛然述

◎初釋見境中。先總釋。次開章別釋。初言諸者。自解云非一者眾也。所起雖多不出一百四十。起不當理名之為見。又解知下重釋見字。於一百四十中。各起一見皆推理不當。故名為邪。夫聽學等者。辯失非見。聽學之人自謂有憑。義之如生。斥修觀者名為無證。義之如死。莊子云。有說則可。無說則死。夫習禪下明習觀者內觀觀理。自謂情通以為妙悟。斥學問者名為守株。彼言情者所謂情性非謂妄情。言守株者。如宋有耕者。於野有兔觸株而死。后遂廢耕恒守此株。冀復有兔。旁人喻之逾不肯止。故俗相傳以執迷者謂之守株。此之二人本是信

法二種根性。以不曉通意而互相非。復未成見。故判被破及能破者。並非見發故各有滯。今乃評之謂為俱失。若見解去。略示見發。問之與答並無窮盡。初是問無窮也。若解釋下是答無窮也。言曲射者喻發問無窮。書云。如羿善射。堯九年洪水。七日並出。羿射落其六。此亦書家過分之說。又云。如養由基善射。去樹葉百步射之百中。與楚襄王出獵見群猿繞樹。王命左右射之。群猿騰躍更甚。王命由基射之。猿乃抱樹長啼。見解是禪所發見。名字是聞所發見。具此二故。故不同前學問坐禪無見之輩。是故問他如曲射繞鳥。隨文語便且舉一邊。具足應云如曲射以繞禽獸使飛禽走獸無不失路。以此發見諳名之人。能破習禪無見之人。如令飛者失路。能破學問無見之人。如令走者失路。一百四十一一皆然。綽者。郭璞云。寬裕也。詩云。綽綽有裕。如射太虛喻答無窮盡。此即辯異無見之人。坐禪學問之人並由學成。不同發見從定而生。此見下明所因不同。例如下舉例。信行如因聞。法行如因禪。聞思準知。聰辯問答者。發見之人善能問答全似四辯。有如妙達者。所有破會如達妙理。此二屬見不關辯悟。南方習禪者寡等者下。正辯非。舊陳齊地隔指陳為南。此約處辯發見之人多少有無。言真道者。因禪發見者濫也。言陀羅尼者

【現代漢語翻譯】現代漢語譯本有兩種根性的人，因為不理解通達的意義而互相指責。又沒有形成自己的見解，所以判斷被破斥的和能破斥的人，都不是因為見地而引發的，因此各有滯礙。現在評論他們，認為他們都失去了（正道）。如果見解能夠引發，稍微展示一下，那麼提問和回答都會無窮無盡。最初是提問無窮無盡。如果解釋下去，就是回答無窮無盡。說『曲射』是比喻提問無窮無盡。《尚書》上說：『像羿善於射箭一樣，堯帝九年洪水，七個太陽一同出現，羿射落了六個。』這也是書家過分的說法。又說：『像養由基善於射箭一樣，距離樹葉一百步射擊，百發百中。』楚襄王出外打獵，看見一群猿猴圍繞著樹。襄王命令左右射擊它們，猿猴騰躍得更厲害。襄王命令養由基射擊它們，猿猴就抱著樹長聲啼哭。見解是禪定所引發的見地，名字是聽聞所引發的見地。具備這兩種，所以不同於先前那些只學問或坐禪而沒有見地的人。因此，向他提問就像曲射繞鳥一樣，隨著文句的方便而只舉一邊。完整地說，應該像曲射一樣繞著禽獸，使飛禽走獸沒有不迷路的。用這種發見和諳熟名字的人，能夠破斥習禪而沒有見地的人，就像使飛鳥迷路一樣。能夠破斥只學問而沒有見地的人，就像使走獸迷路一樣。第一百四十一頁都是這樣。『綽』，郭璞解釋為『寬裕』。《詩經》說：『綽綽有裕』。像射向太空一樣，比喻回答無窮無盡。這就是辯論那些沒有見地的人。坐禪和學問的人都是通過學習而成的，不同於發見是從禪定中產生的。『此見下明所因不同』，這裡說明產生的原因不同。『例如下舉例』，下面舉例說明。信行就像因為聽聞，法行就像因為禪定，聞思可以類推得知。聰辯問答的人，發見的人善於提問和回答，完全像四辯一樣。『有如妙達者』，所有破斥和理解就像通達微妙的道理一樣。這兩種都屬於見地，不關乎辯才和領悟。『南方習禪者寡等者下』，這裡正是辯論是非。舊時陳國和齊國的地方隔著指頭，稱為南方。這裡是根據地點辯論發見的人多少和有無。『言真道者』，因為禪定而發見的人很多是濫竽充數的。『言陀羅尼者』

【English Translation】 English version There are two kinds of dispositions. Because they do not understand the meaning thoroughly, they criticize each other. Moreover, they have not formed their own views. Therefore, judging those who are refuted and those who can refute, neither is initiated by insight, so each has its own stagnation. Now commenting on them, it is said that they both have lost (the right path). If insight can be generated, showing it slightly, then the questions and answers will be endless. Initially, it is the endlessness of questions. If explained further, it is the endlessness of answers. Saying 'curved shooting' is a metaphor for endless questioning. The Book of Documents says: 'Like Yi, who was good at archery, during the Great Flood of Emperor Yao's ninth year, seven suns appeared together, and Yi shot down six of them.' This is also an excessive statement by the historians. It also says: 'Like Yang Youji, who was good at archery, shooting at a tree leaf from a hundred paces away, he hit it every time.' King Xiang of Chu went hunting and saw a group of monkeys surrounding a tree. King Xiang ordered his attendants to shoot at them, and the monkeys leaped even more vigorously. King Xiang ordered Yang Youji to shoot at them, and the monkeys hugged the tree and cried loudly. Insight is the view generated from meditation, and names are the views generated from hearing. Possessing these two, they are different from those who only study or meditate without insight. Therefore, asking him is like curved shooting around birds, only mentioning one side according to the convenience of the text. To say it completely, it should be like curved shooting around birds and beasts, causing all birds and beasts to lose their way. Using this kind of discovery and familiarity with names, one can refute those who practice meditation without insight, just like causing birds to lose their way. One can refute those who only study without insight, just like causing beasts to lose their way. Page one hundred and forty-one is all like this. 'Chuo,' Guo Pu explains as 'generous.' The Book of Poetry says: 'Chuo chuo you yu (generous and abundant).' Like shooting into the void, it is a metaphor for endless answers. This is to argue against those who have no insight. Those who meditate and study are all formed through learning, which is different from discovery arising from meditation. 'This view below clarifies the different causes,' here it explains that the causes of arising are different. 'For example, the following gives examples,' below gives examples to illustrate. Faith practice is like because of hearing, Dharma practice is like because of meditation, hearing and thinking can be inferred. Those who are intelligent and eloquent in questioning and answering, those who have discovery are good at questioning and answering, completely like the Four Eloquences. 'Those who are wonderfully attained,' all refutations and understandings are like understanding subtle principles. These two belong to insight and are not related to eloquence and understanding. 'Those who practice meditation in the South are few,' here it is precisely arguing right and wrong. In the past, the lands of Chen and Qi were separated by a finger, called the South. Here it is arguing about the amount and existence of people with discovery based on location. 'Those who speak of the true path,' many of those who discover through meditation are just filling the ranks. 'Those who speak of Dharani.'

因聞發見者濫也。闇于知人等者。彼無識輩為闇于知人。判發見者以著高位。乃至謂為無生佛地。或復不信判為鬼狂。二判俱非。今言下判結非狂非聖。從夫鬼著下釋非狂非聖。見屬慧性故云見慧。通論下正明見境來意中。言兩義則多者。禪已發見及禪見俱發。此兩則多。若先發見後方發禪。此義則少。不是全無故但云少。今此文意不論前後。是見皆觀兼辯不同。故云多少。例如諸禪下例釋禪見前後不同。所言諸禪通發等者。通舉欲色無色。即六地九地發者。如前兩義。未到亦有發無漏義。但不及依禪發多。是故云少。故將此例見已發禪。六地者。四禪中間欲定。九地者。於前六上更加三空。此依成論以判。非今文意。若準毗曇則取未到而除欲定。應云六地九地通發無漏。而未到發少。餘地則多。然此引例稍似未齊。若云禪與無漏俱發。及禪后發無漏。此兩義多。若云得無漏后發禪此義則少。則稍似齊。義雖似齊亦是一往。禪與無漏雖有先後。亦不全同禪與見發。定有多少前後不同。若人下明損益。能自裁整等者。謂尋經論遇善知識。皆能自整執見之過。但除執性非除見體。見既因禪發禪者寡。得禪發見又能自裁。故云難得。養見研心即此意也。真法等者。引大論文證難得之人。真法證所尋經論。說者證善知識。聽眾

【現代漢語翻譯】現代漢語譯本：因為聽到『發見』（指開悟）的人太多太濫了。那些不善於識別人的人，因為他們沒有智慧，所以不能識別人，反而把那些自稱開悟的人捧到很高的位置，甚至說他們達到了無生佛地。有些人不相信，反而認為他們是鬼上身或精神失常。這兩種判斷都不對。現在我所說的『下判』，是結論說他們既不是瘋子也不是聖人。從『鬼著』開始解釋，說明他們既不是瘋子也不是聖人。『見』屬於智慧的範疇，所以說是『見慧』。下面總的來說明『見境』（所見境界）的來意。說到『兩義則多』，指的是禪定已經引發了『見』，以及禪定和『見』同時引發。這兩種情況比較多。如果先引發了『見』，然後才引發禪定，這種情況比較少。但不是完全沒有，所以只說是『少』。現在這段文字的意思，不論先後，所有的『見』都包含觀察和辨別不同，所以說是『多少』。例如各種禪定，下面用例子來說明禪定和『見』在先後上的不同。所說的各種禪定普遍引發等等，指的是包括欲界、色界、無色界，也就是六地、九地引發的情況，就像前面說的兩種情況。未到地也有引發無漏智慧的情況，但不如依靠禪定引發的多，所以說是『少』。因此用這個例子來說明『見』已經引發了禪定。『六地』指的是四禪和中間的欲界定。『九地』指的是在前面的六地的基礎上，再加上三個空無邊處定、識無邊處定、無所有處定。這是依據《成實論》來判斷的，不是現在這段文字的意思。如果按照《毗曇論》的說法，應該取未到地而除去欲界定，應該說是六地、九地普遍引發無漏智慧，而未到地引發的少，其他地引發的多。然而這個引用的例子稍微有些不完全對應。如果說禪定和無漏智慧同時引發，以及禪定后引發無漏智慧，這兩種情況多。如果說得到無漏智慧后才引發禪定，這種情況就少。這樣說就稍微對應一些。意思雖然有些對應，但也只是一種說法。禪定和無漏智慧雖然有先後，但並不完全等同於禪定和『見』的引發，在定力上有多少和先後的不同。如果有人能夠自我裁量和調整等等，指的是通過研讀經論，遇到善知識，都能夠自我調整執著的過失，但只是去除執著的性質，而不是去除『見』的本體。『見』既然是因為禪定而引發，那麼通過禪定引發『見』的人就很少。得到禪定后引發『見』，又能自我裁量的人，所以說是很難得的。『養見研心』就是這個意思。『真法』等等，引用《大般涅槃經》的文字來證明難得之人。『真法』證明所尋的經論，『說者』證明善知識，『聽眾』證明聽法的人。

【English Translation】 English version: Because those who claim to have '發見' (fā jiàn) [awakening, realization] are too numerous and unqualified. Those who are ignorant in discerning people, because they lack wisdom, are unable to recognize people, but instead elevate those who claim to be enlightened to high positions, even saying that they have attained the state of no-birth Buddhahood. Some do not believe and instead judge them to be possessed by ghosts or mentally deranged. Both judgments are incorrect. Now, what I call '下判' (xià pàn) [final judgment] is the conclusion that they are neither mad nor saints. Starting from '鬼著' (guǐ zhuó) [possessed by ghosts], it explains that they are neither mad nor saints. '見' (jiàn) [seeing, insight] belongs to the category of wisdom, so it is called '見慧' (jiàn huì) [insightful wisdom]. Below is a general explanation of the intention behind the arising of '見境' (jiàn jìng) [the realm of seeing]. When it is said '兩義則多' (liǎng yì zé duō) [two meanings are more], it refers to the situation where meditation has already triggered '見' (jiàn) [insight], and the situation where meditation and '見' (jiàn) [insight] are triggered simultaneously. These two situations are more common. If '見' (jiàn) [insight] is triggered first, and then meditation is triggered, this situation is less common. But it is not completely absent, so it is only said to be '少' (shǎo) [less]. The meaning of this passage now, regardless of the order, all '見' (jiàn) [insight] includes observation and distinguishing differences, so it is said to be '多少' (duō shǎo) [more or less]. For example, various meditations, below uses examples to illustrate the difference in the order of meditation and '見' (jiàn) [insight]. The so-called various meditations universally trigger, etc., refers to including the desire realm, form realm, formless realm, that is, the six realms, nine realms triggering situations, just like the two situations mentioned earlier. The 未到地 (wèi dào dì) [unreached realm] also has the situation of triggering 無漏智慧 (wú lòu zhì huì) [wisdom without outflows], but it is not as much as relying on meditation to trigger, so it is said to be '少' (shǎo) [less]. Therefore, this example is used to illustrate that '見' (jiàn) [insight] has already triggered meditation. '六地' (liù dì) [six realms] refers to the four meditations and the intermediate desire realm concentration. '九地' (jiǔ dì) [nine realms] refers to adding the three 空無邊處定 (kōng wú biān chù dìng) [sphere of infinite space], 識無邊處定 (shí wú biān chù dìng) [sphere of infinite consciousness], and 無所有處定 (wú suǒ yǒu chù dìng) [sphere of nothingness] on top of the previous six realms. This is based on the Satyasiddhi Shastra to judge, not the meaning of this passage now. If according to the Abhidharma, it should take the 未到地 (wèi dào dì) [unreached realm] and remove the desire realm concentration, it should be said that the six realms, nine realms universally trigger 無漏智慧 (wú lòu zhì huì) [wisdom without outflows], and the 未到地 (wèi dào dì) [unreached realm] triggers less, and other realms trigger more. However, this cited example is slightly incomplete. If it is said that meditation and 無漏智慧 (wú lòu zhì huì) [wisdom without outflows] are triggered simultaneously, and 無漏智慧 (wú lòu zhì huì) [wisdom without outflows] is triggered after meditation, these two situations are more. If it is said that meditation is triggered after obtaining 無漏智慧 (wú lòu zhì huì) [wisdom without outflows], this situation is less. Saying it this way is slightly more corresponding. Although the meaning is somewhat corresponding, it is only one way of saying it. Although meditation and 無漏智慧 (wú lòu zhì huì) [wisdom without outflows] have an order, they are not completely the same as the triggering of meditation and '見' (jiàn) [insight], there are differences in the amount of concentration and the order. If someone can self-assess and adjust, etc., it refers to being able to self-adjust the faults of attachment through studying scriptures and encountering good teachers, but only removing the nature of attachment, not removing the essence of '見' (jiàn) [insight]. Since '見' (jiàn) [insight] is triggered by meditation, then there are very few people who trigger '見' (jiàn) [insight] through meditation. It is said to be rare for those who obtain meditation and trigger '見' (jiàn) [insight] and can self-assess. '養見研心' (yǎng jiàn yán xīn) [nurturing insight and studying the mind] is this meaning. '真法' (zhēn fǎ) [true Dharma], etc., quotes the text of the Mahaparinirvana Sutra to prove the rare person. '真法' (zhēn fǎ) [true Dharma] proves the scriptures being sought, '說者' (shuō zhě) [speaker] proves the good teacher, '聽眾' (tīng zhòng) [audience] proves the listeners.

證自裁之人。真法說人已自難得。況著見者而為聽眾稟受真法。以邪入正改執研心。是名難得。稠林等者曳牽也。亦可作拽。字林雲。臥引也。生死如稠林。邪畫如曲木。由不值師又不自整。見心不息難出生死。如曲木也。故大論三十八云。心若邪曲難得免濟。如稠林拽木曲者難出。次開章解釋中。三人宗計者。一切外人所計不過二天三仙。言二天者。謂摩醯首羅天毗紐天。亦云韋紐天亦韋糅天。此翻遍勝亦遍悶亦遍凈。阿含云。是色天。俱舍云。第三禪頂天。凈影云。處住欲界之極。大論云。遍凈天者四臂捉貝持輪騎金翅鳥。有大神力而多恚害。時人畏威遂加尊事。劫初一人手波海水千頭二千手。委在法華疏中。疏云。二十四手千頭少一化生水上。齊中有千葉蓮華。華中有光如萬日俱照。梵王因此華下生。生已作是念言。何故空無眾生。作是念時他方世界眾生應生此者。有八天子忽然化生。八天子是眾生之父母。梵王是八天子之父母。韋紐是梵王之父母。遠推根本世所尊敬。故云世尊。譬喻經云。諸外人計梵王生四姓。口生婆羅門臂生剎利。脅生毗舍足生首陀。中含云。剎利梵志居士工師。名為四姓。長含云。剎利婆羅門居士首陀。事業皆同名少異耳。摩醯首羅天者。此云大自在色界頂天。三目八臂騎白牛執白拂。

【現代漢語翻譯】現代漢語譯本證悟后選擇自我了斷的人，（這種人已經很難得了）。真正理解佛法的人已經很難得了，更何況是那些執迷於自己見解的人，卻要來聽聞和接受真正的佛法呢？用邪見來修正見，改變固執的錯誤觀念，磨練自己的心性，這種情況真是難上加難。 '稠林'等，是牽引的意思，也可以寫作'拽'。字林解釋說，'拽'是躺著拉的意思。生死就像茂密的森林，邪見就像彎曲的樹木。因為沒有遇到好的老師，又不自我反省，妄念不停息，就難以脫離生死輪迴，就像彎曲的樹木難以從茂密的森林中被拉出來一樣。所以《大智度論》第三十八卷說：'心如果邪曲，就難以得到解脫。'就像在茂密的森林中拖拽彎曲的樹木，很難拉出來。接下來開始解釋'三人宗計'。一切外道所推崇的，不過是二天三仙。二天指的是摩醯首羅天（Maheśvara，大自在天）和毗紐天（Vishnu，遍凈天），也叫做韋紐天或韋糅天，翻譯成漢語是'遍勝'、'遍悶'或'遍凈'。《阿含經》說，這是色界天。《俱舍論》說，是第三禪頂天。凈影的解釋是，居住在欲界的頂端。《大智度論》說，遍凈天有四隻手臂，拿著貝殼和輪，騎著金翅鳥，有很大的神力，但是嗔恨心很重。當時的人畏懼他的威勢，就加以尊敬和供奉。劫初的時候，有一個人用手攪動海水，化出千頭二千手。詳細的記載在《法華經疏》中。《法華經疏》中說，二十四隻手，少一千個頭，在水上化生。同時有千葉蓮花，花中有光芒，像萬個太陽一起照耀。梵王（Brahmā，清凈天）因此從蓮花中出生。出生后，他心想：'為什麼這裡空無一人呢？'當他這樣想的時候，其他世界的眾生，應該降生到這裡的，就有八個天子忽然化生。八個天子是眾生的父母，梵王是八個天子的父母，韋紐是梵王的父母。這樣一直推到根本，是世人所尊敬的，所以稱為世尊。《譬喻經》說，外道認為梵王生了四個姓氏：口裡生出婆羅門（Brāhmaṇa，祭司），手臂生出剎帝利（Kshatriya，武士），脅部生出毗舍（Vaishya，商人），腳生出首陀（Shudra，奴隸）。《中阿含經》說，剎帝利、婆羅門、居士、工師，稱為四個姓氏。《長阿含經》說，剎帝利、婆羅門、居士、首陀，事業相同，只是名稱略有不同。摩醯首羅天，翻譯成漢語是大自在天，住在頂天，有三隻眼睛，八隻手臂，騎著白牛，拿著白拂。

【English Translation】 English version A person who, after enlightenment, chooses to end their own life (is already rare). It is already difficult to find someone who truly understands the Dharma, let alone those who cling to their own views and yet want to listen to and receive the true Dharma? To use wrong views to correct right views, to change stubborn wrong ideas, and to temper one's own mind, this situation is truly difficult. 'Thick forest,' etc., means to pull or drag. It can also be written as 'drag.' The Zilin explains that 'drag' means to pull while lying down. Birth and death are like a dense forest, and wrong views are like crooked trees. Because one has not met a good teacher and does not reflect on oneself, and because deluded thoughts do not cease, it is difficult to escape the cycle of birth and death, just as it is difficult to pull a crooked tree out of a dense forest. Therefore, the thirty-eighth volume of the Mahaprajnaparamita Shastra says: 'If the mind is crooked, it is difficult to obtain liberation.' Just like dragging a crooked tree in a dense forest, it is difficult to pull it out. Next, we begin to explain 'the doctrines of the three teachers.' All that external paths revere are no more than the two gods and three immortals. The two gods refer to Maheśvara (the Great自在天) and Vishnu (遍凈天), also called Vainu or Veiru, which translates to 'universally victorious,' 'universally dull,' or 'universally pure' in Chinese. The Agama Sutra says that this is the Form Realm heaven. The Abhidharma-kosa says that it is the Third Dhyana Peak Heaven. Jingying explains that it resides at the peak of the Desire Realm. The Mahaprajnaparamita Shastra says that the Pure Heaven has four arms, holding a conch shell and a wheel, riding a Garuda, and has great divine power, but is very prone to anger. People at that time feared his power, so they respected and worshiped him. At the beginning of the kalpa, one person stirred the seawater with his hand and transformed into a thousand heads and two thousand arms. A detailed record is in the Lotus Sutra Commentary. The Lotus Sutra Commentary says that twenty-four arms, lacking a thousand heads, were born on the water. At the same time, there were thousand-petaled lotuses, and in the flowers there was light, like ten thousand suns shining together. Brahma (清凈天) was therefore born from the lotus. After being born, he thought: 'Why is it empty and without people here?' When he thought this, the beings from other worlds who should be born here suddenly had eight devaputras born. The eight devaputras are the parents of beings, Brahma is the parent of the eight devaputras, and Vishnu is the parent of Brahma. Tracing back to the root, he is respected by the world, so he is called the World Honored One. The Parable Sutra says that externalists believe that Brahma gave birth to four castes: Brahmins (祭司) from his mouth, Kshatriyas (武士) from his arms, Vaishyas (商人) from his flanks, and Shudras (奴隸) from his feet. The Middle Agama Sutra says that Kshatriyas, Brahmins, householders, and artisans are called the four castes. The Long Agama Sutra says that Kshatriyas, Brahmins, householders, and Shudras have the same occupations, only the names are slightly different. Maheśvara, translated into Chinese as the Great自在天, resides in the Peak Heaven, has three eyes, eight arms, rides a white bull, and holds a white whisk.

有大威力能傾覆世界。舉世尊之以為化本。大論云。大自在天有菩薩居名摩醯首羅。華嚴云。是第十地菩薩。乃至四天王天是初地菩薩。當知諸天跡為凡下本是大權。言三仙者。第一迦毗羅此翻黃頭。頭如金色。又云。頭面俱如金色。因以為名。恐身死往自在天問。天令往頻陀山取余甘子食可延壽。食已於林中化為石如床大。有不逮者書偈問石。后為陳那菩薩斥之。其書偈石裂等。得五通前後各知八萬劫。遍觀世間誰堪度者。見一婆羅門名修利人間遊行。問言。汝戲耶。答曰。然。又過二千歲。問。能修道不。答。能。因為說三苦。一者內苦謂飢渴等。二者外苦謂虎狼等。三者天苦謂風雨等。說經有十萬偈名僧佉論。此云數術。用二十五諦明因中是果。計一為宗。言二十五諦者。一者從冥初生覺。過八萬劫前冥然不知。但見最初中陰初起。以宿命力恒憶想之。名為冥諦。亦云世性。謂世間眾生由冥初而有。即世間本性也。亦曰自然。無所從故從此生覺。亦名為大即是中陰識也。次從覺生我心者。此是我慢之我非神我也。即第三諦從我心生色聲香味觸。從五塵生五大。謂四大及空。塵細大粗合塵成大。故云從塵生大。然此大生多少不同。從聲生空大。從聲觸生風大。從色聲觸生火大。從色聲觸味生水大。五塵生地大。地

【現代漢語翻譯】現代漢語譯本有大威力能傾覆世界，世人都尊奉它作為教化的根本。《大智度論》說，大自在天（Mahēśvara，一種神祇的名稱）有菩薩居住，名叫摩醯首羅（Maheśvara，即大自在天）。《華嚴經》說，他是第十地菩薩，乃至四天王天（Cāturmahārājakāyikas，佛教神話中的最低層天界）是初地菩薩。應當知道諸天顯現的軌跡是爲了凡人，其根本是大權示現。所說的三仙是：第一位是迦毗羅（Kapila，古印度聖人，僧佉哲學的創始人），翻譯成漢語是黃頭，因為他的頭如同金色。又說，他的頭和麵都如同金色，因此得名。他擔心死後會前往自在天（Maheśvara），於是去詢問。自在天讓他去頻陀山（Vindhya，印度中部山脈）採摘余甘子（āmalaka，一種水果）食用，可以延長壽命。他吃了余甘子后，在林中化為石頭，像床一樣大。有能力不足的人在石頭上寫偈語請教，後來被陳那菩薩（Dignāga，印度佛教邏輯學家）斥責。他寫偈語的石頭因此裂開等等。他獲得了五神通，前後各能知曉八萬劫（kalpa，時間單位）的事情。他遍觀世間，尋找誰可以被度化。他見到一位婆羅門（Brahmin，印度教祭司）名叫修利（Śūri），在人間嬉戲。他問：『你是在嬉戲嗎？』回答說：『是的。』又過了兩千年，他問：『你能修行嗎？』回答說：『能。』於是為他說了三種苦：一是內苦，指飢渴等；二是外苦，指虎狼等；三是天苦，指風雨等。他所說的經有十萬偈，名叫《僧佉論》（Sāṃkhya，古印度哲學流派），翻譯成漢語是數術。用二十五諦（tattva，真理）來說明因中是果。以『一』為宗。所說的二十五諦是：一是從冥初生覺。在八萬劫前，冥然不知，但見最初中陰（antarābhava，死亡和再生之間的狀態）初起，以宿命力恒常憶想之，名為冥諦，也叫世性，指世間眾生由冥初而有，即世間本性。也叫自然，因為沒有從哪裡來。從此產生覺，也叫大，就是中陰識。其次是從覺生我心，這是我慢的我，不是神我。即第三諦。從我心生色聲香味觸。從五塵生五大，指四大及空。塵細大粗，合塵成大，所以說從塵生大。然而這五大產生多少不同。從聲生空大，從聲觸生風大，從色聲觸生火大，從色聲觸味生水大，五塵生地大。地

【English Translation】 English version It possesses great power capable of overturning the world, and is revered by all as the foundation of transformation. The Mahaprajnaparamita-sastra states that the Mahēśvara (Great Lord, a deity's name) heaven is inhabited by a Bodhisattva named Maheśvara (the Great Lord). The Avatamsaka Sutra says that he is a tenth-ground Bodhisattva, and even the Cāturmahārājakāyikas (Heaven of the Four Heavenly Kings, the lowest level of heavens in Buddhist cosmology) heaven is a first-ground Bodhisattva. It should be known that the traces of the deities appearing are for the sake of ordinary people, and their root is a manifestation of great power. The three immortals mentioned are: first, Kapila (an ancient Indian sage, founder of the Samkhya school of philosophy), which translates to 'Yellow Head' because his head is like gold. It is also said that his head and face are both like gold, hence the name. Fearing that he would go to the Maheśvara heaven after death, he went to inquire. Maheśvara told him to go to Vindhya (a mountain range in central India) to pick and eat āmalaka (a type of fruit), which could prolong his life. After eating the āmalaka, he transformed into a stone in the forest, as large as a bed. Those who were not capable enough wrote verses on the stone to ask for guidance, and later they were rebuked by Dignāga (an Indian Buddhist logician). The stone on which he wrote verses cracked, and so on. He obtained the five supernormal powers, and could know the events of eighty thousand kalpas (units of time) before and after. He looked throughout the world, seeking who could be liberated. He saw a Brahmin (a Hindu priest) named Śūri playing in the human world. He asked, 'Are you playing?' He replied, 'Yes.' After another two thousand years, he asked, 'Can you practice the Dharma?' He replied, 'Yes.' So he explained the three sufferings: first, internal suffering, referring to hunger and thirst, etc.; second, external suffering, referring to tigers and wolves, etc.; and third, heavenly suffering, referring to wind and rain, etc. The scripture he spoke had one hundred thousand verses, called the Sāṃkhya (an ancient Indian philosophical school), which translates to 'mathematics'. It uses the twenty-five tattvas (truths) to explain that the effect is in the cause. It takes 'one' as its principle. The twenty-five tattvas mentioned are: first, from the primordial darkness arises awareness. Eighty thousand kalpas ago, there was primordial ignorance, but the initial arising of the first antarābhava (intermediate state between death and rebirth) was seen, and it was constantly remembered with the power of past lives, called the Prakriti, also called the nature of the world, referring to the fact that sentient beings in the world arise from the primordial darkness, which is the fundamental nature of the world. It is also called 'natural' because it does not come from anywhere. From this arises awareness, also called Mahat, which is the consciousness of the intermediate state. Next, from awareness arises the ego, which is the ego of pride, not the divine self. That is the third tattva. From the ego arise form, sound, smell, taste, and touch. From the five sense objects arise the five great elements, referring to the four great elements and space. The sense objects are subtle, and the great elements are coarse; the combination of sense objects forms the great elements, so it is said that the great elements arise from the sense objects. However, the amount of these great elements that arise is different. From sound arises the great element of space, from sound and touch arises the great element of wind, from form, sound, and touch arises the great element of fire, from form, sound, touch, and taste arises the great element of water, and the five sense objects arise the great element of earth. Earth

大藉塵多故其力最薄。乃至空大藉塵少故其力最強。故四輪成世界空輪最下。次風次火次水次地。從五大生十一根。謂眼等根能覺知故。故名為根名五知根。手足口大小遺根能有用故。名五業根。心平等根。合十一根。心能遍緣名平等根。若五知根各用一大。謂色塵成火大。火大成眼根。眼根還見色。空塵成耳根。耳根還聞聲。地成鼻。水成舌。風成身。亦如是。此二十四諦即是我所。皆依神我名為主諦。能所合論即二十五。二者優樓僧佉計云遍造。但眼根火多乃至身根風多。具如金七十論說。此外道中有一眾首至金地國。頭戴火盆鐵葉其腹。聲王論鼓命僧論議。有東天竺僧與彼論議。彼立世界是常。僧難云。今必有滅以世界壞時世界必滅。故證知今滅。彼云。必不滅如金山等。彼王彼時朋彼外道。遂令此僧乘驢受辱。王重外道以七十斤金遺之。因此造論名金七十。後世親造七十論廣破其宗救前僧義。王重前僧復令國人廣行世親所造之論。發外道尸及證義者。以鞭其骨。彼宗又計自在天有三身。具如第三卷引。優樓僧佉此云休留仙。其人晝藏山谷以造經書。夜則遊行說法教化。猶如彼鳥故得此名。亦云眼足足有三眼。其共自在天論議。彼天面有三目以足比之故得其名。其人在佛前八百年出世亦得五通。說論亦有十萬偈

。名衛世師。此云無勝。以六諦為宗。一陀驃諦此云主諦。謂五大及時方神意。此九為萬物所依。故名為主。二者求那此云依諦。謂色等五塵一異離合數量好醜愚智愛憎苦樂勤墮。此二十一依前九法。故名依諦。三者羯磨諦此云作諦。謂俯仰屈伸出入去來等。故名為作。四者三摩若諦此云總相諦。謂總收萬法為一大有。故名總諦也。五者毗尸沙諦此云別相諦。謂森羅萬像各各不同。故名別相。六者摩婆夜諦。謂塵成瓶不相妨礙。于求那中計一日三洗再供養火。以為善法。又計恒水能滅罪障。故須三洗。又謂火為天口。天因此食故云天口。兩時燒香蘇等。令氣上天以為供養冀求福滅罪。三者勒沙婆此云苦行。未知出時節。以算數為聖法。造經亦有十萬偈名尼乾子。此人斷結用六障四濁為法。計因中亦有果亦無果。亦一亦異為宗。大論中具四計。三如前更加若提子。末知出世時節及所造經多少。計因中非有果非無果。非一非異為宗。尼乾子云六障者。如方便心論云。一不見障。二愚癡障。三受苦障。四命盡障。五性障。六名言障。言四濁者。謂瞋慢貪諂。又方便心論云優樓僧佉迦毗羅所計。與此不同。彼論復有那耶摩計十諦。又約聞思二慧。聞慧有八。一天文。二算數。三醫方。四咒術及四韋陀。是為八。思慧有八。一長

【現代漢語翻譯】名衛世師（Vaisheshika），意為『無勝』。他們以六諦為宗旨：一、陀驃諦（Dravya-tattva），意為『主諦』。指的是五大（地、水、火、風、空）、時間、方位、神我、意。這九者是萬物所依賴的基礎，因此稱為『主』。二、求那諦（Guna-tattva），意為『依諦』。指的是色等五塵、一異、離合、數量、好醜、愚智、愛憎、苦樂、勤墮。這二十一種屬性依附於前面的九種實體，因此稱為『依』。三、羯磨諦（Karma-tattva），意為『作諦』。指的是俯仰、屈伸、出入、去來等動作，因此稱為『作』。四、三摩若諦（Samanya-tattva），意為『總相諦』。指的是總括萬法為一個大的整體，因此稱為『總』。五、毗尸沙諦（Vishesha-tattva），意為『別相諦』。指的是森羅萬象各自不同，因此稱為『別』。六、摩婆夜諦（Abhava-tattva），指的是塵土形成瓶子互不妨礙。在求那諦中，他們認為一天三次洗浴並再次供養火是善法。他們還認為恒河水能夠消除罪障，因此需要三次洗浴。他們還認為火是天的口，天通過火來進食，因此稱為『天口』。他們會在兩個時辰燒香和酥油等，使氣味上升到天上，以此作為供養，希望獲得福報和消除罪業。三者，勒沙婆（Arhat），意為『苦行』。不知道他出現的時間。他以算術為神聖的法門。他所造的經書也有十萬偈，名為尼乾子（Nigantha）。這個人斷除煩惱，以六障和四濁為法。他認為因中既有果，也無果，既一也異為宗旨。大論中詳細記載了四種計論。三種如前所述，再加上若提子（Yatika）。不知道他出世的時間以及所造經書的數量。他認為因中非有果，非無果，非一也非異為宗旨。尼乾子（Nigantha）所說的六障是：如《方便心論》所說：一、不見障；二、愚癡障；三、受苦障；四、命盡障；五、性障；六、名言障。所說的四濁是：瞋、慢、貪、諂。另外，《方便心論》說，優樓僧佉（Ullaka）、迦毗羅（Kapila）所持的觀點與此不同。該論還記載了那耶摩（Nyaya）的十諦。又根據聞思二慧，聞慧有八種：一、天文；二、算數；三、醫方；四、咒術以及四吠陀，總共八種。思慧有八種：一、長

【English Translation】 Named Vaisheshika (meaning 'Without Superior'). They uphold six categories (tattvas) as their doctrine: 1. Dravya-tattva (Substance Category), meaning 'Primary Category'. This refers to the five great elements (earth, water, fire, wind, space), time, direction, self (atman), and mind. These nine are the foundation upon which all things rely, hence they are called 'Primary'. 2. Guna-tattva (Quality Category), meaning 'Dependent Category'. This refers to the five sense objects (form, sound, smell, taste, touch), oneness and difference, separation and combination, number, good and bad, foolishness and wisdom, love and hate, suffering and joy, diligence and laziness. These twenty-one qualities depend on the preceding nine substances, hence they are called 'Dependent'. 3. Karma-tattva (Action Category), meaning 'Action Category'. This refers to actions such as looking up and down, bending and stretching, entering and exiting, going and coming, etc., hence it is called 'Action'. 4. Samanya-tattva (Generality Category), meaning 'Universal Category'. This refers to encompassing all dharmas into one large whole, hence it is called 'Universal'. 5. Vishesha-tattva (Particularity Category), meaning 'Particular Category'. This refers to the myriad phenomena each being different, hence it is called 'Particular'. 6. Abhava-tattva (Non-existence Category), referring to how dust forming a pot does not obstruct each other. Within the Guna-tattva, they consider bathing three times a day and offering fire again to be virtuous practices. They also believe that the water of the Ganges River can eliminate sins, hence the need for three baths. They also consider fire to be the mouth of the gods, through which the gods eat, hence it is called 'Mouth of the Gods'. They burn incense and ghee at two times of the day, allowing the scent to rise to the heavens, using this as an offering, hoping to gain blessings and eliminate sins. Thirdly, Arhat (meaning 'Ascetic'). The time of his appearance is unknown. He considers arithmetic to be a sacred dharma. The scriptures he created also have one hundred thousand verses, named Nigantha. This person cuts off afflictions, using the six obstacles and four defilements as the dharma. He believes that in the cause there is both result and no result, both one and different as his doctrine. The Great Treatise details four theories. Three are as previously mentioned, plus Yatika. The time of his appearance and the number of scriptures he created are unknown. He believes that in the cause there is neither result nor no result, neither one nor different as his doctrine. The six obstacles mentioned by Nigantha are: as stated in the Upayahrdaya: 1. Obstacle of not seeing; 2. Obstacle of ignorance; 3. Obstacle of suffering; 4. Obstacle of the end of life; 5. Obstacle of nature; 6. Obstacle of language. The four defilements mentioned are: anger, pride, greed, and flattery. Furthermore, the Upayahrdaya states that the views held by Ullaka and Kapila are different from this. That treatise also records the ten categories of Nyaya. Furthermore, according to the two wisdoms of hearing and thinking, the wisdom of hearing has eight types: 1. Astronomy; 2. Arithmetic; 3. Medicine; 4. Incantations and the four Vedas, totaling eight types. The wisdom of thinking has eight types: 1. Length

壽天。二星宿天。三四天王天。乃至他化自在。是為八。苦行即是長壽天行。五熱炙身等總有六行。一自餓。二投淵。三赴火。四自墜。五寂默。六持雞犬等戒。有人云。意謂勝沙門故有苦行。沙門袒肩其即裸形。沙門剃頭其即拔髮。如此說者深為不鑒。彼以苦行為宗是苦皆行。不論勝彼沙門等也。今言自相勝。以見諸師苦未切故。故拔髮等。彼未投巖故我投巖。見彼三洗故我赴火。見彼五熟故我自墜。若準外道元由經說。有一比丘遇賊偷衣。有婆羅門見皆效之。裸形乃至自墜等。如后說。因此故成外道宗也。又計馬祀以為常福等。故文殊問經云。殺馬四千除去五藏。內以七寶施婆羅門。殺人內寶亦復如是。又箭射四方若走馬極處布寶以施婆羅門。若殺爾許地內眾生。若燒一切。若禮一切樹木。若禮一切山神。如是總有二十六邪。又外人有計五種為常。一空理非無故常。二時非生滅故常。三者方謂十方皆有故常。四者微塵以極細故不可分故常。五者涅槃以無變故常。問。何故不計非數緣滅。答。是佛法內義。以小乘中有三無為。如是等計不可不識。若不識者自行難分。只如虛空及以涅槃與佛法計。有何殊異。次明入大乘論四宗。作與作者一者。大論云。身手足等名之為作。妄計神我能有所作。名為作者。若計手等與神

【現代漢語翻譯】現代漢語譯本壽天（長壽天）。二星宿天（星宿天）。三四天王天（四大天王天）。乃至他化自在天（欲界第六天）。這是八種（外道）。苦行就是長壽天所行的。五熱炙身等總共有六種苦行：一、自餓；二、投淵（跳入深淵）；三、赴火（投入火中）；四、自墜（從高處跳下）；五、寂默（保持沉默）；六、持雞犬等戒（效仿雞犬的行為）。有人說，（外道）認為自己勝過沙門（出家人）所以才行苦行。沙門袒露肩膀，他們就裸露身體；沙門剃頭，他們就拔頭髮。這樣說的人很不瞭解情況。他們以苦行為宗旨，所有的苦行都去做，不論是否勝過沙門等。現在說的是互相攀比，因為看到其他修行者的苦行不夠徹底，所以才拔頭髮等。他們沒有跳崖，所以我就跳崖；看到他們洗三次澡，所以我就投入火中；看到他們煮五次食物，所以我就從高處跳下。如果按照外道最初的緣由經典所說，有一個比丘遇到賊偷了他的衣服，有一個婆羅門看到后就都效仿他，裸形乃至自墜等，就像後面所說的那樣。因此就形成了外道宗派。又有人認為馬祭是永恒的福報等。所以《文殊問經》說，殺四千匹馬，取出五臟，用七寶填滿施捨給婆羅門。殺人後在屍體內填寶也是這樣。又用箭射向四方，在馬跑到的最遠處佈滿寶物施捨給婆羅門。或者殺死如此多的地上的眾生，或者焚燒一切，或者禮拜一切樹木，或者禮拜一切山神。像這樣總共有二十六種邪見。又有外道認為五種東西是永恒的：一、空，因為空的道理不是沒有，所以是永恒的；二、時間，因為時間沒有生滅，所以是永恒的；三、方位，認為十方都存在，所以是永恒的；四、微塵，因為極其細小，不可分割，所以是永恒的；五、涅槃，因為沒有變化，所以是永恒的。問：為什麼不把非數緣滅（非數滅）也算作永恒的？答：這是佛法內部的義理，因為小乘中有三種無為法。像這樣的計較不可不認識。如果不認識，就很難區分自己所修行的。就像虛空以及涅槃與佛法所說的有什麼區別呢？接下來闡明入大乘論的四宗。作與作者是一體的。大論說：『身體、手、腳等叫做作（所作），妄計神我能夠有所作，叫做作者（能作者）。』如果認為手等同於神我

【English Translation】 English version Shou Tian (Longevity Heaven). Second, Xingxiu Tian (Constellation Heaven). Third, Si Tianwang Tian (Four Heavenly Kings Heaven). Up to, and including, Tahuazizai Tian (Paranirmitavasavarti Heaven, the sixth heaven of the Desire Realm). These are the eight (of the heretics). Ascetic practices are what the inhabitants of Longevity Heaven practice. There are six ascetic practices in total, including scorching the body with five fires: 1. Self-starvation; 2. Throwing oneself into an abyss; 3. Throwing oneself into fire; 4. Throwing oneself from a height; 5. Silence; 6. Adhering to precepts involving chickens and dogs (imitating the behavior of chickens and dogs). Some say that (the heretics) believe they are superior to the Shramanas (monastics), so they engage in ascetic practices. The Shramanas expose their shoulders, so they go naked; the Shramanas shave their heads, so they pluck out their hair. Those who say this do not understand the situation well. They take asceticism as their principle, and they practice all kinds of asceticism, regardless of whether they surpass the Shramanas or not. What is being said now is that they are competing with each other, because they see that the ascetic practices of other practitioners are not thorough enough, so they pluck out their hair, etc. They have not jumped off a cliff, so I will jump off a cliff; seeing them bathe three times, so I will throw myself into the fire; seeing them cook food five times, so I will jump from a height. According to the original causes and conditions described in the heretical scriptures, a Bhikshu (monk) encountered a thief who stole his clothes, and a Brahmin saw this and imitated him, going naked and even throwing himself from a height, as described later. Therefore, the heretical sect was formed. Furthermore, some believe that horse sacrifices are a source of eternal blessings, etc. Therefore, the 'Manjushri Questions Sutra' says, 'Kill four thousand horses, remove their five organs, and fill them with seven treasures to give to the Brahmins. Filling the bodies of people with treasures after killing them is also done in this way. Also, shoot arrows in all directions, and spread treasures to the furthest point the horses run to give to the Brahmins. Or kill so many living beings on the earth, or burn everything, or bow to all trees, or bow to all mountain gods.' In total, there are twenty-six kinds of wrong views like these. Also, some heretics believe that five things are eternal: 1. Space, because the principle of space is not non-existence, so it is eternal; 2. Time, because time does not have birth and death, so it is eternal; 3. Direction, believing that the ten directions all exist, so it is eternal; 4. Atoms, because they are extremely small and indivisible, so they are eternal; 5. Nirvana, because it does not change, so it is eternal. Question: Why is 'non-number dependent cessation' (Asamkhyata-nirodha) not also considered eternal? Answer: This is an internal principle of Buddhism, because there are three unconditioned dharmas in the Hinayana. Such calculations must be recognized. If you do not recognize them, it will be difficult to distinguish what you are practicing. What is the difference between emptiness and Nirvana as described in Buddhism? Next, the four schools of thought in the 'Entrance to the Mahayana Treatise' are explained. The agent and the action are one. The treatise says: 'The body, hands, feet, etc., are called 'action' (what is done), and the false belief that the self can do something is called the 'agent' (the one who does). If one believes that the hands, etc., are the same as the self,

我一。是計神與作業一也。義同計於色即是我。相與相者一等者。相謂身色四大生等四相。相者即是神我。此計神我與四相一。分與有分一者。分謂手足頭等身之少分。有分謂身身有手足等分故也。計身即是頭手足等。雖有前來三種不同。前二隻是計身與神一。后一隻是計于身份與身一耳。若優樓佉計異。乃至泥中有瓶等。亦復如是。細歷四見(云云)。只是神與身異。相與分等準前可知。三四兩句例亦可知。又破四宗論云。僧佉計一毗世計異。尼干計一異。若提計非一非異。又準破涅槃論。有二十師所計不同。各計一種而為涅槃。此之二論若提所造。準殃掘經明立異元由者。佛問文殊。汝聞有外道不。過去時有佛名俱留孫。彼佛出時無有外道唯一佛乘。佛涅槃後有一比丘住阿蘭若。名曰佛慧。有人施其無價寶衣。為獵師所劫奪。將此比丘去至山中。壞身裸形懸首系樹。有婆羅門見而嘆曰。先著袈裟而今裸形。必知袈裟非解脫服。因此效之自懸裸形。以為真道。此比丘自解得身。以赤石涂身。樹皮自障結草以拂蚊虻。見者復謂著如此衣捉如是拂。是解脫道。即便效之。出家外道婆羅門因此而起。比丘至暮入水洗瘡。以衣覆頭取牧牛人弊衣纏身。見者復效。一日三洗被髮苦行外道。因此而生。此比丘洗己身瘡復為蠅蜂所

{ "translations": [ "現代漢語譯本", "我一。是計神（ātman，靈魂）與作業一也。義同計於色（rūpa，色蘊）即是我（ātman，靈魂）。相與相者一等者。相謂身色四大生等四相。相者即是神我（ātman，靈魂）。此計神我（ātman，靈魂）與四相一。分與有分一者。分謂手足頭等身之少分。有分謂身身有手足等分故也。計身即是頭手足等。雖有前來三種不同。前二隻是計身與神一。后一隻是計于身份與身一耳。若優樓佉（Ulūka）計異。乃至泥中有瓶等。亦復如是。細歷四見(云云)。只是神與身異。相與分等準前可知。三四兩句例亦可知。又破四宗論云。僧佉（Sāṃkhya）計一毗世（Vaiśeṣika）計異。尼干（Nigaṇṭha）計一異。若提計非一非異。又準破涅槃論。有二十師所計不同。各計一種而為涅槃（nirvāṇa，寂滅）。此之二論若提所造。準殃掘經明立異元由者。佛問文殊（Mañjuśrī）。汝聞有外道不。過去時有佛名俱留孫（Krakucchanda）。彼佛出時無有外道唯一佛乘。佛涅槃（nirvāṇa，寂滅）後有一比丘（bhikṣu，出家男眾）住阿蘭若（araṇya，寂靜處）。名曰佛慧。有人施其無價寶衣。為獵師所劫奪。將此比丘（bhikṣu，出家男眾）去至山中。壞身裸形懸首系樹。有婆羅門（brāhmaṇa，祭司）見而嘆曰。先著袈裟（kaṣāya，僧侶的法衣）而今裸形。必知袈裟（kaṣāya，僧侶的法衣）非解脫服。因此效之自懸裸形。以為真道。此比丘（bhikṣu，出家男眾）自解得身。以赤石涂身。樹皮自障結草以拂蚊虻。見者復謂著如此衣捉如是拂。是解脫道。即便效之。出家外道婆羅門（brāhmaṇa，祭司）因此而起。比丘（bhikṣu，出家男眾）至暮入水洗瘡。以衣覆頭取牧牛人弊衣纏身。見者復效。一日三洗被髮苦行外道。因此而生。此比丘（bhikṣu，出家男眾）洗己身瘡復為蠅蜂所", "English version", 'I. \'One\' refers to the belief that the ātman (soul) and actions are one. This is similar to considering the rūpa (form aggregate) as the ātman (soul). \'The same as the characteristics\' refers to equating the ātman (soul) with the four characteristics of form, such as the arising of the four great elements. \'Characteristics\' here refer to the ātman (soul). This is the view that the ātman (soul) is one with these four characteristics. \'Parts and the whole are one\' refers to equating parts like hands, feet, and head with the whole body. The \'whole\' refers to the body possessing parts like hands and feet. This is the view that the body is the same as its parts like the head, hands, and feet. Although there are three different views presented, the first two simply equate the body with the ātman (soul), while the last equates the parts of the body with the body itself. The view of Ulūka (founder of the Vaiśeṣika school), such as the belief that a pot exists within clay, is similar. A detailed examination of the four views (etc.) reveals that they simply consider the ātman (soul) as different from the body. The relationship between characteristics and parts can be understood similarly. The third and fourth sentences can also be understood by analogy. Furthermore, the treatise \'Breaking the Four Doctrines\' states that the Sāṃkhya school considers them as one, the Vaiśeṣika school considers them as different, the Nigaṇṭha school considers them as both one and different, and another school considers them as neither one nor different. Also, according to the \'Treatise on Breaking Nirvāṇa\', twenty teachers hold different views, each considering a different thing as nirvāṇa (liberation). These two treatises were likely written by the aforementioned individual. According to the Aṅgulimālīya Sūtra, the reason for establishing different origins is as follows: The Buddha asked Mañjuśrī: \'Have you heard of external paths? In the past, there was a Buddha named Krakucchanda. When that Buddha appeared, there were no external paths, only the one Buddha-vehicle. After the Buddha\'s nirvāṇa (cessation), there was a bhikṣu (monk) dwelling in the araṇya (forest). His name was Buddha-wisdom. Someone offered him a priceless robe, but it was robbed by hunters. They took this bhikṣu (monk) to the mountains, damaged his body, stripped him naked, and hung him head down from a tree. A brāhmaṇa (priest) saw this and sighed, \'First he wore the kaṣāya (robe), but now he is naked. Surely the kaṣāya (robe) is not the garment of liberation.\' Therefore, he imitated him by hanging himself naked, considering it the true path. This bhikṣu (monk) freed himself. He smeared his body with red stone, used tree bark to cover himself, and used grass to brush away mosquitoes and flies. Those who saw him said, \'Wearing such clothes and holding such a brush is the path to liberation.\' They immediately imitated him. Thus, the external path of renunciant brāhmaṇas (priests) arose. The bhikṣu (monk) entered the water to wash his wounds in the evening. He covered his head with cloth and wrapped his body with the tattered clothes of a cowherd. Those who saw him imitated him. Thus, the external path of ascetics who wash three times a day and let their hair grow long arose. This bhikṣu (monk)\'s wounds were then infested with flies and bees.'" ] }

唼。白土涂瘡。見者復效。涂身外道從此而起。此比丘然火炙身。見者復效。五熱炙身外道因此而起。炙身轉痛不能堪忍。投巖自害。見者復效。投巖外道從此而起。乃至九十五種皆是諸婆羅門。效此比丘至今未絕。次列七師者。元祖即是迦毗羅等。支流分異遂為六宗。今先列什公所釋。次列大經辯異。初言富蘭那者。什曰。迦葉母姓也。富蘭那母字也。計一切法猶如虛空不生不滅肇云。其人計一切法斷滅如空。無有君臣父子忠孝之道。末伽梨者。什曰。末伽梨字也。俱賒梨母也。計眾生罪福無有因緣。肇云。其計眾生苦樂不由因斷。自然而爾。刪阇夜者。什曰。刪阇夜字也。毗羅胝母也。計要經生死彌歷劫數。然後任運自盡苦際。肇曰。計其道不須求。如縷丸轉于高山之上。縷盡則止。何假需求。阿耆多翅等者。什曰。阿耆多翅舍字也。欽婆羅粗衣也。非因計因著粗衣拔髮煙燻鼻等。以諸苦行而為道也。肇曰。今身苦行後身常樂。迦羅鳩等者。什曰。外道字也。其人應物起見。若人問言有其即答有。無等皆然。肇曰。迦旃延姓。余是字。計諸法亦有亦無。尼乾陀等者。若提母也。計罪福苦樂盡由前世。要必當償。今雖行道亦不能斷。此之六師皆悉裸形。自稱一切智人。又此四宗六宗並不出於本劫本見。末劫末見等六

【現代漢語翻譯】現代漢語譯本唼（shà）。用白土塗抹瘡口，看見的人就跟著效仿，涂身外道（Titthiya，指不信佛教的苦行者）由此產生。有比丘燃火燒灼身體，看見的人也跟著效仿，五熱炙身外道因此而起。燒灼身體越來越痛，無法忍受，就跳崖自殺，看見的人也跟著效仿，跳崖外道由此產生。乃至九十五種外道，都是婆羅門（Brahmana）效仿這些比丘，至今沒有斷絕。接下來列舉七師（指六師外道及其始祖）。元祖就是迦毗羅（Kapila）等人。支流分化差異，於是形成了六宗。現在先列出什公（鳩摩羅什）所解釋的，再列出《大經》中的辯異。首先說富蘭那（Purana Kassapa），什公說：『迦葉（Kassapa）是他的母親的姓，富蘭那（Purana）是他的母親的名字。』他認為一切法猶如虛空，不生不滅。肇法師（僧肇）說：『這個人認為一切法斷滅如虛空，沒有君臣父子忠孝之道。』末伽梨（Makkhali Gosala），什公說：『末伽梨（Makkhali）是他的名字，俱賒梨（Kusali）是他的母親的名字。』他認為眾生的罪福沒有因緣。肇法師說：『他認為眾生的苦樂不由因果決定，而是自然而然的。』刪阇夜（Sanjaya Belatthiputta），什公說：『刪阇夜（Sanjaya）是他的名字，毗羅胝（Viroti）是他的母親的名字。』他認為要經歷生死輪迴瀰漫無數劫數，然後任憑命運自然消盡苦難的盡頭。肇法師說：『他認為他的道不需要尋求，就像線團在高山上滾動，線用盡就停止，何必需要尋求呢？』阿耆多翅等（Ajita Kesakambali），什公說：『阿耆多翅舍（Ajita Kesakambali）是他的名字，欽婆羅（Kesakambali）是粗衣的意思。』他把非因當成因，穿著粗衣，拔頭髮，用煙燻鼻子等，用各種苦行作為修道的方式。肇法師說：『今生苦行，後世就能常樂。』迦羅鳩等（Pakudha Kaccayana），什公說：『是外道的字。』這個人應物而起見解，如果有人問他『有』，他就回答『有』，問『無』等也是如此。肇法師說：『迦旃延（Kaccayana）是姓，其餘是字。』他認為諸法亦有亦無。尼乾陀等（Nigantha Nataputta），若提（Nataputta）是他的母親的名字。他認為罪福苦樂都由前世決定，一定要償還。現在即使修行也不能斷除。這六師都裸露身體，自稱是一切智人。而且這四宗六宗都不出于本劫本見，末劫末見等六。

【English Translation】 English version Shap (Shap). Applying white clay to sores, those who see it imitate it, and the Titthiya (non-Buddhist ascetics) who smear their bodies arise from this. A Bhikkhu (Buddhist monk) burns his body with fire, those who see it imitate it, and the ascetics who practice the five heats arise from this. Burning the body becomes increasingly painful and unbearable, so they jump off cliffs to kill themselves, and those who see it imitate it, and the ascetics who jump off cliffs arise from this. Even the ninety-five types of heretics are all Brahmanas (Brahmana) imitating these Bhikkhus, and this has not ceased to this day. Next, listing the seven teachers (referring to the six heretical teachers and their founder). The original founder is Kapila (Kapila) and others. Branches diverge and differ, thus forming six sects. Now, first list what Master Shi (Kumarajiva) explained, and then list the differences in the Great Sutra. First, regarding Purana Kassapa (Purana Kassapa), Master Shi said: 'Kassapa (Kassapa) is his mother's surname, and Purana (Purana) is his mother's name.' He believes that all dharmas are like emptiness, neither arising nor ceasing. Dharma Master Zhao (Sengzhao) said: 'This person believes that all dharmas are extinguished like emptiness, without the principles of loyalty and filial piety between ruler and subject, father and son.' Makkhali Gosala (Makkhali Gosala), Master Shi said: 'Makkhali (Makkhali) is his name, and Kusali (Kusali) is his mother's name.' He believes that the sins and blessings of sentient beings have no cause or condition. Dharma Master Zhao said: 'He believes that the suffering and happiness of sentient beings are not determined by cause and effect, but are natural.' Sanjaya Belatthiputta (Sanjaya Belatthiputta), Master Shi said: 'Sanjaya (Sanjaya) is his name, and Viroti (Viroti) is his mother's name.' He believes that one must experience the cycle of birth and death for countless kalpas (aeons), and then let fate naturally exhaust the end of suffering. Dharma Master Zhao said: 'He believes that his path does not need to be sought, just like a ball of thread rolling on a high mountain, when the thread runs out, it stops, why is there a need to seek it?' Ajita Kesakambali (Ajita Kesakambali), Master Shi said: 'Ajita Kesakambali (Ajita Kesakambali) is his name, and Kesakambali (Kesakambali) means coarse clothing.' He takes non-causes as causes, wearing coarse clothing, pulling out hair, smoking the nose with smoke, etc., using various ascetic practices as a way to cultivate the path. Dharma Master Zhao said: 'Practicing asceticism in this life will lead to constant happiness in the next life.' Pakudha Kaccayana (Pakudha Kaccayana), Master Shi said: 'Is the name of a heretic.' This person arises with views in response to things, if someone asks him 'exists', he will answer 'exists', and the same with asking 'does not exist', etc. Dharma Master Zhao said: 'Kaccayana (Kaccayana) is the surname, and the rest are names.' He believes that dharmas both exist and do not exist. Nigantha Nataputta (Nigantha Nataputta), Nataputta (Nataputta) is his mother's name. He believes that sins, blessings, suffering, and happiness are all determined by previous lives and must be repaid. Even if one cultivates now, one cannot cut them off. These six teachers all expose their bodies and claim to be omniscient. Moreover, these four sects and six sects do not arise from the views of this kalpa, the views of the end of the kalpa, etc.

十二句。具如第五中說。比之可知。肇曰。尼干是出家外道總名。如佛法中沙門名也。此之六師佛未出時。皆道王天竺。至佛出世其宗已盛。故云至佛出時。次引大經以辯同異中。言出羅什疏等者。什公無別凈名疏。但有與生肇等諸德注經。今文所用義兼生肇。將彼所釋以望大經。六人名同所計則有三同三異。三異者。謂二四五彼此文異。言三同者。謂大經初與什公初同。三與六同。六與三同。經中因阇王障動遍身生瘡。又無良醫能治身心。有六大臣各白王言。若常愁苦愁遂增長。如人喜眠眠則滋多。貪淫嗜酒亦復如是。今有大師各在某城。為諸弟子說如斯法。富蘭那說無黑業無黑業報。無有上業及以下業。此與注經初文同也。注經云。一切諸法猶如虛空。無有業報等。二者末伽梨說一切眾生身有七分。謂地水火風苦樂壽命。如是七法不可毀害。安住不動如須彌山。投之利刀亦無傷害。無有害者及以死者。故大經文與注經第二異。彼注經第二云。苦樂無有因緣等。三者刪阇夜說。諸眾生中。王者所作自在如地凈穢等載。三大亦然。等洗等燒等吹。如秋髡樹春則還生。以還生故當有何罪。此間命終還生此間。苦樂等報不由現業。由於過去。現在無因未來無果。以現持戒遮現惡果。此與注經第六文同。彼注經第六師云。罪

【現代漢語翻譯】十二句，具體內容如第五品中所述，可以參照理解。肇法師說：『尼干』（Nigantha）是所有出家外道的總稱，就像佛法中的『沙門』（Sramana）一樣。這六師在佛陀未出世時，都在印度享有盛名。到了佛陀出世時，他們的宗派已經非常興盛，所以說『至佛出時』。接下來引用《大般涅槃經》來辨別相同和不同之處，其中提到『出羅什疏等』，是因為鳩摩羅什大師沒有單獨的《維摩詰經》疏，只有與僧肇等賢德一起註釋的經文。現在文中所用的義理兼顧了僧肇的觀點，將他們的解釋與《大般涅槃經》進行比較。六師的名字相同，但他們的主張則有三同三異。三異指的是，第二、第四、第五師的說法與此處的經文不同。三同指的是，《大般涅槃經》的第一師與鳩摩羅什大師註釋的第一師相同，第三師與第六師相同，第六師與第三師相同。經中記載，阿阇世王（Ajatasattu）因業障發動，遍身生瘡，又沒有良醫能夠醫治他的身心。有六位大臣各自稟告國王說：『如果經常憂愁苦悶，憂愁就會增長，就像人喜歡睡覺，睡眠就會增多，貪圖淫慾、嗜好飲酒也是如此。現在有大師分別在某座城市，為弟子們宣說這樣的法。』富蘭那·迦葉（Purana Kassapa）說沒有黑業，沒有黑業的果報，沒有善業也沒有惡業。這與註釋經文的第一師的說法相同。註釋經文說：『一切諸法猶如虛空，沒有業報等。』第二位，末伽梨·拘舍梨子（Makkhali Gosala）說一切眾生身有七種元素，即地、水、火、風、苦、樂、壽命。這七法不可毀壞，安住不動如須彌山（Sumeru）。用鋒利的刀砍也無法傷害，沒有能傷害者也沒有死亡者。所以《大般涅槃經》的說法與註釋經文的第二師不同。註釋經文第二師說：『苦樂沒有因緣等。』第三位，刪阇夜·毗羅胝子（Sanjaya Belatthiputta）說，在所有眾生中，國王所作所為自在，就像大地能承載乾淨和污穢之物一樣，四大元素也是如此，可以清洗、焚燒、吹動。就像秋天砍伐樹木，春天還會重新生長，因為重新生長，所以有什麼罪過呢？在此間命終后還會生在此間，苦樂等果報不是由現在的行為造成的，而是由於過去的行為。現在沒有原因，未來沒有結果，用現在的持戒來遮蔽現在的惡果。』這與註釋經文第六師的說法相同。註釋經文第六師說：『罪業福報皆無』。

【English Translation】 Twelve sentences, the details are as described in the fifth chapter, which can be understood by referring to it. The Venerable Zhao said: 'Nigantha' is a general term for all non-Buddhist ascetics, just like 'Sramana' in Buddhism. These six teachers were all famous in India before the Buddha appeared in the world. By the time the Buddha appeared, their sects were already very prosperous, hence the saying 'when the Buddha appeared'. Next, the Nirvana Sutra is quoted to distinguish between similarities and differences, mentioning 'from Master Luo什's commentary, etc.', because Master Kumarajiva did not have a separate commentary on the Vimalakirti Sutra, only sutras annotated together with Venerable Sengzhao and other virtuous individuals. The meaning used in the text now takes into account Sengzhao's views, comparing their interpretations with the Nirvana Sutra. The names of the six teachers are the same, but their claims have three similarities and three differences. The three differences refer to the fact that the statements of the second, fourth, and fifth teachers differ from the sutra text here. The three similarities refer to the fact that the first teacher in the Nirvana Sutra is the same as the first teacher in Kumarajiva's commentary, the third teacher is the same as the sixth teacher, and the sixth teacher is the same as the third teacher. The sutra records that King Ajatasattu suffered from sores all over his body due to karmic obstacles, and there was no good doctor who could heal his body and mind. Six ministers each reported to the king, saying: 'If you are often worried and distressed, the worry will increase, just as people who like to sleep will sleep more, and those who are greedy for lust and addicted to alcohol are the same. Now there are masters in certain cities who are expounding such teachings to their disciples.' Purana Kassapa said that there is no black karma, no retribution for black karma, no good karma, and no bad karma. This is the same as the statement of the first teacher in the commentary. The commentary says: 'All dharmas are like empty space, there is no karmic retribution, etc.' The second, Makkhali Gosala, said that all beings have seven elements in their bodies, namely earth, water, fire, wind, suffering, joy, and life. These seven dharmas cannot be destroyed, remaining still like Mount Sumeru. Cutting with a sharp knife cannot harm them, there is no one who can harm them, and there is no death. Therefore, the statement in the Nirvana Sutra differs from the second teacher in the commentary. The second teacher in the commentary says: 'Suffering and joy have no causes, etc.' The third, Sanjaya Belatthiputta, said that among all beings, the king's actions are free, just as the earth can bear clean and dirty things, and so can the four great elements, which can be washed, burned, and blown. Just like cutting down trees in autumn, they will grow again in spring, and because they grow again, what sin is there? After dying here, they will be born here again, and the retribution of suffering and joy is not caused by present actions, but by past actions. There is no cause in the present, and no result in the future, using present precepts to cover up present evil results.' This is the same as the statement of the sixth teacher in the commentary. The sixth teacher in the commentary says: 'There is no sin, no karmic reward or blessing.'

福苦樂皆由前世。四者阿耆多翹舍欽婆羅說。若自殺若教人殺。盜淫妄等。亦復如是。若殺一村一城一國恒河已南佈施眾生。恒河已北殺害眾生。無罪無福。此與注經第四異。彼注經第四云。今身受苦後身受樂。五百迦羅鳩馱說殺害一切。若無慚愧不墮地獄。猶如虛空不受塵水。有慚愧者即墮地獄。一切眾生悉是自在天之所作。自在天瞋眾生苦惱。自在天喜眾生安樂。此與注經第五異。彼第五云。亦有亦無隨問而答。六者尼乾陀若提子說無施無受。無今世後世。經八萬劫自然解脫。有罪無罪悉皆如是。如四大河悉入大海。更無差別。此與注經第三同。彼第三云。計一切眾生道不須求。如縷丸極。又飾宗所引律文與此復異。而開為十人宗但有六。一迦葉富蘭那。二末伽梨。三劬奢離。四阿夷頭。五翅舍欽婆羅。六牟提移婆休。七迦旃延。八訓若。九毗羅吒。十尼乾子。乃會云。涅槃第一當此第一。涅槃第二當此二三。涅槃第三當此八九。涅槃第四當此四五。涅槃第五當此六七。涅槃第六當此第十。然羅什三藏親至五天。翻譯煥然流行當世。如何以母顯子。飾宗分為二人。未審此意。又諸外道姓雖多種。多在婆羅門中。通計婆羅門姓。姓中最勝。如長阿含第十云。有梵志名阿晝。與五百弟子來至佛所。作如是言。剎利等姓

【現代漢語翻譯】現代漢語譯本福、苦、樂都是由前世的業力所決定。阿耆多·翹舍欽婆羅（Ajita Kesakambalin，印度古代思想家）這樣說。無論是自殺還是教唆他人殺人，以及盜竊、邪淫、妄語等行為，也是如此。如果有人在恒河南岸佈施眾生，又在恒河北岸殺害眾生，那麼他既沒有罪也沒有福。這與注經的第四種觀點不同。那部注經的第四種觀點說，今生受苦，來世就能享受快樂。五百迦羅鳩馱（Pakudha Kaccayana，印度古代思想家）說，殺害一切眾生，如果沒有慚愧之心，就不會墮入地獄，就像虛空不會被塵土和水沾染一樣。如果有慚愧之心，就會墮入地獄。一切眾生都是自在天（Isvara，印度教神祇）所創造的。自在天如果生氣，眾生就會受苦惱；自在天如果高興，眾生就會安樂。這與注經的第五種觀點不同。那部注經的第五種觀點說，『亦有亦無』，根據提問來回答。第六種觀點是尼乾陀·若提子（Nigantha Nataputta，耆那教創始人）說，沒有佈施，沒有接受，沒有今世，沒有來世。經過八萬劫的時間，自然就能解脫。有罪和無罪都是一樣的。就像四大河流都流入大海，不再有差別。這與注經的第三種觀點相同。那部注經的第三種觀點說，計算一切眾生的道，不需要去尋求，就像線團一樣有盡頭。此外，飾宗（佛教宗派名）所引用的律文與此又不同。而開出的十人宗，實際上只有六個：一、迦葉富蘭那（Purana Kassapa，印度古代思想家）；二、末伽梨（Makkhali Gosala，印度古代思想家）；三、劬奢離（Ajita Kesakambalin）；四、阿夷頭（Pakudha Kaccayana）；五、翅舍欽婆羅（Sanjaya Belatthiputta，印度古代思想家）；六、牟提移婆休（Nigantha Nataputta）。七、迦旃延（Katyayana）；八、訓若；九、毗羅吒；十、尼乾子。乃會云：涅槃第一，當此第一；涅槃第二，當此二三；涅槃第三，當此八九；涅槃第四，當此四五；涅槃第五，當此六七；涅槃第六，當此第十。然而鳩摩羅什三藏（Kumarajiva，著名佛經翻譯家）親自來到五天竺（印度古稱），翻譯的佛經煥然一新，流行於當時。為什麼用母親來顯揚兒子呢？飾宗分為兩個人，不知道是什麼意思。此外，各種外道的姓氏雖然很多，但大多在婆羅門（Brahmana，印度教祭司階層）中。總的來說，婆羅門的姓氏是最尊貴的。如《長阿含經》第十卷所說，有一位名叫阿晝的梵志（Brahmin ascetic），帶著五百名弟子來到佛陀那裡，這樣說道：『剎帝利（Kshatriya，印度教武士階層）等姓氏……』

【English Translation】 English version Good fortune, suffering, and joy are all determined by past karma. Ajita Kesakambalin (Ajita Kesakambalin, an ancient Indian thinker) says this. Whether it is suicide or instructing others to kill, as well as theft, sexual misconduct, false speech, and other actions, it is the same. If someone gives alms to sentient beings south of the Ganges River and kills sentient beings north of the Ganges River, then he has neither sin nor merit. This differs from the fourth view in the commentary. The fourth view in that commentary says that suffering in this life will lead to happiness in the next life. Pakudha Kaccayana (Pakudha Kaccayana, an ancient Indian thinker) says that killing all sentient beings, if there is no sense of shame, one will not fall into hell, just as the void is not stained by dust and water. If there is a sense of shame, one will fall into hell. All sentient beings are created by Isvara (Isvara, a Hindu deity). If Isvara is angry, sentient beings will suffer; if Isvara is happy, sentient beings will be at peace. This differs from the fifth view in the commentary. The fifth view in that commentary says, 'It is and it is not,' answering according to the question. The sixth view is that Nigantha Nataputta (Nigantha Nataputta, the founder of Jainism) says that there is no giving, no receiving, no this life, no next life. After eighty thousand kalpas, one will naturally be liberated. Sin and no sin are the same. Just as the four great rivers all flow into the sea, there is no longer any difference. This is the same as the third view in the commentary. The third view in that commentary says that calculating the path of all sentient beings does not need to be sought, just like a ball of thread has an end. In addition, the Vinaya texts quoted by the Ornamentation School (a Buddhist sect) are different from this. And the ten schools that are opened up actually only have six: 1. Purana Kassapa (Purana Kassapa, an ancient Indian thinker); 2. Makkhali Gosala (Makkhali Gosala, an ancient Indian thinker); 3. Ajita Kesakambalin; 4. Pakudha Kaccayana; 5. Sanjaya Belatthiputta (Sanjaya Belatthiputta, an ancient Indian thinker); 6. Nigantha Nataputta. 7. Katyayana; 8. Xun Ruo; 9. Piluocha; 10. Niganzi. It is said that Nirvana is first, this is first; Nirvana is second, this is two or three; Nirvana is third, this is eight or nine; Nirvana is fourth, this is four or five; Nirvana is fifth, this is six or seven; Nirvana is sixth, this is ten. However, Kumarajiva Tripitaka (Kumarajiva, a famous translator of Buddhist scriptures) personally came to the Five Indies (ancient name for India), and the translated Buddhist scriptures were煥然一新 and popular at that time. Why use the mother to praise the son? The Ornamentation School is divided into two people, I don't know what it means. In addition, although there are many surnames of various heretics, most of them are in the Brahmins (Brahmana, the priestly class in Hinduism). In general, the surnames of Brahmins are the most noble. As the tenth volume of the Dirgha Agama Sutra says, there was a Brahmin ascetic named Azhou, who came to the Buddha with five hundred disciples and said: 'The surnames of Kshatriyas (Kshatriya, the warrior class in Hinduism) and others...'

常尊敬婆羅門。佛念言。當調伏之。便語言。汝姓何。答。姓聲王。佛言。汝是釋奴種。五百弟子皆舉手言。此摩納真族姓子。顏貌端正辯才具足。能與瞿曇共論。佛告五百弟子。若汝師不如汝當舍師與汝共論。若師勝汝汝當默然。於是五百弟子便默。佛告摩納。過去久遠有懿摩王生四子。一名光面。二名象食。三名路指。四名莊嚴。四子少有所枉擯出雪山。懿摩王有青衣名曰方面。與一婆羅門交通。遂便有娠生一摩納。墮地能言故名聲王。從是已來婆羅門種。遂以聲王為姓。又問摩納。汝昔曾聞先舊大婆羅門說種姓因緣以不。彼便默然。再問皆默。佛言。吾三問不答。密跡持金剛杵在汝左右。即當破汝頭為七分。時力士持金剛杵。在摩納頂上虛空中立。若不時答即時下杵。佛告曰。汝仰頭看。即便仰看便見。見已恐怖。即移座近佛依怙世尊為救為護。即白佛言。世尊。當問我當答。佛即問。答言。亦曾聞先舊諸婆羅門說。五百弟子皆舉手大聲言。摩納是釋奴種。佛復作是念。恐五百弟子憍慢稱彼為奴。今當方便滅其奴名。即告五百弟子。汝等諸人勿謂摩納以為釋奴種。婆羅門是大仙人有大威德。伐懿摩王索女。王以畏故以女與之。由此佛言得免奴稱。次明附佛法外道者。亦因佛經以為生計之由。此二宗計出大論第一

【現代漢語翻譯】現代漢語譯本：常尊敬婆羅門（Brahmin，印度教僧侶）。佛心想：『應當調伏他。』便問：『你姓什麼？』答：『姓聲王。』佛說：『你是釋迦（Shakya）的奴隸種。』五百弟子都舉手說：『這位摩納（Manava，年輕人）是真正的貴族後裔，容貌端正，辯才出衆，能與瞿曇（Gautama，佛陀的姓氏）辯論。』佛告訴五百弟子：『如果你們的老師不如你們，你們可以捨棄老師與他辯論；如果老師勝過你們，你們應當沉默。』於是五百弟子便沉默了。佛告訴摩納：『過去很久以前，有懿摩王（Ikshvaku）生了四個兒子，一名光面，二名象食，三名路指，四名莊嚴。四個兒子因為小過錯被驅逐到雪山。懿摩王有個青衣名叫方面，與一個婆羅門私通，懷孕生下一個摩納，落地就能說話，所以名叫聲王。從此以後，婆羅門種姓，就以聲王為姓。』又問摩納：『你以前是否聽過先輩大婆羅門說種姓的因緣？』他便沉默不語。再次問他，仍然沉默。佛說：『我問了三次都不回答，密跡金剛（Vajrapani）手持金剛杵在你左右，就要將你的頭打破成七分。』當時力士手持金剛杵，在摩納頭頂的虛空中站立，如果不及時回答，立刻就要下杵。佛告訴他說：『你抬頭看。』他便抬頭看，看到了，感到恐懼，立刻移座靠近佛，依靠世尊（Bhagavan）作為救護。便對佛說：『世尊，您問吧，我一定回答。』佛就問他。他回答說：『也曾聽先輩婆羅門說過。』五百弟子都舉手大聲說：『摩納是釋迦的奴隸種。』佛又這樣想：『恐怕五百弟子驕慢，稱他為奴隸。現在應當方便地消除他的奴隸之名。』便告訴五百弟子：『你們這些人不要認為摩納是釋迦的奴隸種。婆羅門是大仙人，有大威德，向懿摩王索要女兒，懿摩王因為害怕，就把女兒給了他。』因此，佛說得以免除奴隸之稱。接下來闡明依附佛法的外道，也因為佛經而得以維持生計。這兩種宗派的計較出自《大論》第一卷。

【English Translation】 English version: The Brahmin (Brahmin, Hindu priest) was always respected. The Buddha thought, 'I should subdue him.' Then he asked, 'What is your surname?' He replied, 'My surname is Sheng Wang.' The Buddha said, 'You are of the slave caste of the Shakya (Shakya).' All five hundred disciples raised their hands and said, 'This Manava (Manava, young man) is a true descendant of a noble family, with a dignified appearance and outstanding eloquence, capable of debating with Gautama (Gautama, Buddha's surname).' The Buddha told the five hundred disciples, 'If your teacher is not as good as you, you may abandon your teacher and debate with him; if your teacher is better than you, you should remain silent.' Thereupon, the five hundred disciples became silent. The Buddha told the Manava, 'In the distant past, there was a king named Ikshvaku (Ikshvaku) who had four sons, named Guang Mian, Xiang Shi, Lu Zhi, and Zhuang Yan. The four sons were banished to the Snowy Mountains for minor faults. King Ikshvaku had a maid named Fang Mian, who had an affair with a Brahmin and became pregnant, giving birth to a Manava who could speak as soon as he was born, so he was named Sheng Wang. From then on, the Brahmin caste took Sheng Wang as their surname.' He then asked the Manava, 'Have you ever heard the elder Brahmins speak of the causes and conditions of the caste?' He remained silent. He was asked again, and he remained silent. The Buddha said, 'I have asked three times and you have not answered. Vajrapani (Vajrapani), holding a vajra, is to your left and right, ready to break your head into seven pieces.' At that time, the strongman, holding a vajra, stood in the empty space above the Manava's head, ready to strike if he did not answer immediately. The Buddha told him, 'Look up.' He looked up and saw it, and became frightened. He immediately moved his seat closer to the Buddha, relying on the Bhagavan (Bhagavan) for protection and salvation. He said to the Buddha, 'Bhagavan, ask me, and I will answer.' The Buddha then asked him. He replied, 'I have also heard the elder Brahmins speak of it.' All five hundred disciples raised their hands and loudly said, 'The Manava is of the slave caste of the Shakya.' The Buddha then thought, 'I am afraid that the five hundred disciples will become arrogant and call him a slave. Now I should expediently eliminate his name as a slave.' He told the five hundred disciples, 'Do not think that the Manava is of the slave caste of the Shakya. The Brahmins are great immortals with great power, who demanded a daughter from King Ikshvaku, and King Ikshvaku gave her to him out of fear.' Therefore, the Buddha said that he was spared the name of slave. Next, it is explained that the heretics who cling to the Buddha's teachings also rely on the Buddhist scriptures to make a living. These two sectarian calculations come from the first volume of the Mahashastra.

。二宗通云龜毛兔角無常無我。方廣復計空幻為宗。言犢子所計我在第五藏者。出四句外。問。論明四句何故與今文異。今文與五陰各四合二十句。即是外計二十身見。先列四句竟。次引論證。論文並與毗曇不同。答。文異義同。論第一釋犢子中雲。如犢子阿毗曇四句云。五眾不離人人不離五眾。不可說五眾是人。不可說人是五眾。人是第五不可說藏中所攝。故知毗曇前之二句。即攝身見二十句。二十句只是四句。約於五眾成二十耳。毗曇后之兩句。明我在於四句之外。故云不可說五眾是人等也。今犢子下辯同異。今犢子計我與外外道總有四異。一外外計我在四句內。今犢子在外。二者外外從本四人開成二十。今犢子計但是一人。三者外外計我為真或常或斷。今犢子計仍為俗諦。四者外外計于神我。今犢子但是人我。為是義故名附佛法。異於六師。所以今文引二十身見。正當犢子所破之我。我即四句一異大小。又云三世及無為者。三世可解。無為即是虛空無為。以外道亦計虛空是常等。故今犢子謂我過於四句之外。必不以數緣為第四句及不可說藏。犢子亦用數緣而破於我。次釋方廣道人者。初出所計。言讀佛十喻等者。前犢子所計依于小乘。今方廣所計依于大乘。故因十喻而生計也。十喻如前釋。應知方廣亦具四義非

【現代漢語翻譯】現代漢語譯本二宗通認為龜毛兔角是無常無我的。方廣宗又以空幻作為宗旨。說到犢子部所計的『我』在第五藏中，超出四句之外。問：論典中說明的四句，為什麼和現在的經文不同？現在的經文與五陰（色、受、想、行、識，佛教用語，指構成人的五種要素）各自組合成四句，共二十句，這就是外道所計的二十種身見。先列出四句，然後引用論證。論文和毗曇（佛教論藏）也不同。答：文句不同，意義相同。論典在第一處解釋犢子部時說：如犢子阿毗曇的四句是：五眾不離人，人不離五眾，不可說五眾是人，不可說人是五眾。『人』是第五不可說藏中所包含的。因此可知，毗曇的前兩句，就包含了身見的二十句。這二十句只是四句的展開，只是就五眾而形成二十句而已。毗曇后兩句，說明『我』在四句之外，所以說不可說五眾是人等等。現在犢子部下面辨別相同和不同之處。現在犢子部所計的『我』與外道總共有四個不同之處：一是外道計『我』在四句之內，現在犢子部計『我』在四句之外。二是外道從根本的四句展開成二十句，現在犢子部認為只是一個人。三是外道計『我』為真、為常或為斷，現在犢子部計『我』仍然是俗諦。四是外道計『我』為神我，現在犢子部只是人我。因為這個緣故，被稱為附佛法，區別於六師外道。所以現在的經文引用二十身見，正是針對犢子部所破斥的『我』。『我』就是四句中的一異大小。又說三世（過去、現在、未來）及無為法，三世可以理解，無為法就是虛空無為，因為外道也認為虛空是常等。所以現在犢子部認為『我』超過四句之外，一定不會以數緣（因果關係）作為第四句及不可說藏。犢子部也用數緣來破斥『我』。接下來解釋方廣道人，首先說明他們所計的內容。說到讀佛的十喻等，之前犢子部所計的依據是小乘佛教，現在方廣宗所計的依據是大乘佛教，所以因為十喻而產生計度。十喻如前所述，應該知道方廣宗也具備四種意義，並非如此。

【English Translation】 English version The Two Schools' General Understanding holds that 'turtle hair' and 'rabbit horns' are impermanent and without self. The Fang Guang School further considers emptiness and illusion as its doctrine. Regarding the Vatsiputriya School's (犢子, Dúzi) assertion that the 'self' (我, wǒ) is in the fifth storehouse, it is beyond the four propositions. Question: Why does the explanation of the four propositions in the treatises differ from the current text? The current text combines each of the five skandhas (五陰, wǔyīn) (form, feeling, perception, mental formations, and consciousness, Buddhist terms referring to the five elements that constitute a person) with four propositions, resulting in twenty propositions, which are the twenty kinds of self-views (身見, shēnjiàn) held by externalists. First, the four propositions are listed, and then evidence is cited. The treatises also differ from the Vibhasa (毗曇, Pí tán) (Buddhist Abhidharma). Answer: The wording is different, but the meaning is the same. The treatise, in its first explanation of the Vatsiputriya School, states: 'As the four propositions of the Vatsiputriya Abhidharma say: the five aggregates are not separate from the person, the person is not separate from the five aggregates, it cannot be said that the five aggregates are the person, it cannot be said that the person is the five aggregates. The 'person' is contained within the fifth inexpressible storehouse.' Therefore, it is known that the first two propositions of the Vibhasa include the twenty propositions of self-view. These twenty propositions are merely an expansion of the four propositions, formed only in relation to the five aggregates. The latter two propositions of the Vibhasa clarify that the 'self' is outside the four propositions, so it is said that it cannot be said that the five aggregates are the person, etc. Now, the section below on the Vatsiputriya School distinguishes similarities and differences. The 'self' asserted by the Vatsiputriya School differs from externalists in four ways: first, externalists consider the 'self' to be within the four propositions, while the Vatsiputriya School considers the 'self' to be outside the four propositions. Second, externalists expand from the fundamental four propositions into twenty, while the Vatsiputriya School considers it to be just one person. Third, externalists consider the 'self' to be real, permanent, or discontinuous, while the Vatsiputriya School considers the 'self' to still be conventional truth (俗諦, súdì). Fourth, externalists consider the 'self' to be a divine self, while the Vatsiputriya School considers it to be merely a human self. For this reason, it is called adhering to the Buddha's teachings, distinguishing it from the six non-Buddhist teachers. Therefore, the current text cites the twenty self-views, precisely targeting the 'self' refuted by the Vatsiputriya School. The 'self' is the one, different, large, or small within the four propositions. It also speaks of the three times (三世, sānshì) (past, present, and future) and unconditioned dharmas (無為, wúwéi), the three times can be understood, unconditioned dharmas are empty space and unconditioned, because externalists also consider empty space to be permanent, etc. Therefore, the current Vatsiputriya School considers the 'self' to be beyond the four propositions, and certainly would not use causal relations (數緣, shùyuán) as the fourth proposition and the inexpressible storehouse. The Vatsiputriya School also uses causal relations to refute the 'self'. Next, explaining the Fang Guang Dao Ren (方廣道人), first stating what they assert. Speaking of reading the Buddha's ten similes, etc., the assertions of the previous Vatsiputriya School were based on Hinayana Buddhism, while the assertions of the current Fang Guang School are based on Mahayana Buddhism, so they generate views based on the ten similes. The ten similes are as explained before, it should be known that the Fang Guang School also possesses four meanings, not so.

大乘門。一者不識所依真理。二者不識所起惑相。三者不識能計生使。四者觀法不能破計。是故宗雖附於佛法猶名外道。故龍樹于大論中引來斥之。三學佛法中先小次衍。初引大論不得般若方便等者。犢子失於小乘方便。方廣失於衍門方便。論文意云。學佛法者尚墮有無。乃至衍門失意亦為邪火所燒。況復犢子方廣等耶。言方便者。謂通真之門計以為實。失能通門名失方便。況犢子等能所俱失。寧非外道耶。中論云執非有非無等者。引大喻小。衍門雖勝若執雙非以破空有。尚成愚癡。況復小乘執第四門而非見耶。故百論等者。此中諸意正斥論師破小為外。若生執見大亦成外何獨小乘。若無執見小門亦是何獨大耶。如何頓破同彼外人。初明百論正意。大乘論師下明謬破之失。所言炎者。如火之炎炎即是旁。立大破小為正。破小為外是旁。亦云。論師名炎作如是破。若破二論師能計之心。起愛起恚。實同外道。今大乘論師直破他二論為計有無外道。故成失也。所以下文救云。論起之處人皆得道。乃至不可雷同迦毗羅等。若大破小隻可巧拙偏圓相形。一往貶挫引進而已。不應頓爾同彼外道。故大乘師此破成謬。從然成論云下。引論文救。實是空義不同外計。言似無者。正空之無似於無見。而實顯理永異邪無。若以小無似於邪

無。而便破者。大乘亦似何獨小乘。又同百家之是等者。次評家判于論師與百論宗破立同異。二家並以論宗為是所破為非。論師與百論同宗大乘。故云同百家之是。論師破小百論破外。故云異百家之非。次出破宗似小似外。捉義出沒等者。若論大體百家破外亦應破小。今但破外。即是沒于破小而出破外。論師破小亦應破外。今但破小。即是沒于破外而出破小。所以楞伽宗于大乘。文中處處破外破小。即是雙存雙破故也。又似因中等者。此責大乘論師。破他二論同彼外道。何異勒沙破于因中有果無果。自立亦有亦無計耶。亦非全同故但云似。又似昆勒者。重更與之。何但似於勒沙所計。亦似小乘第三門計。亦非全小故亦云似也。當時下正斥炎師謬破之失。正救二論不同三外。流行論處。入道者眾。如何頓斥同彼外宗。縱執者成非何關正法。故云此應從容。有執則非。無執則正。住小則非。通入為正。故云不可雷同等也。等取優樓。若以大破小等者。此通伏難。難云。若云二論不同外計。何故凈名斥須菩提云。外道六師是汝之師。彼師所墮汝亦隨墮。是故通云。此且斥其不見中道挫同六外。非是奪其小為大門。次明邪人執法不同中。初引關中疏云一師各有三計者。什曰。一師有三。謂一切智神通韋陀。六師各三合成十八。

【現代漢語翻譯】現代漢語譯本如果有人問：『既然如此，大乘的破斥方式和手段，豈不是和小乘一樣？又或者，和大乘批判其他學派的觀點一樣？』接下來，我們將評論『家』（指當時的評論者）如何判斷論師（指大乘論師）與《百論》宗在破斥和建立上的相同與不同之處。這兩家都認為《百論》宗所破斥的對象是錯誤的，而自己所堅持的才是正確的。論師與《百論》都屬於大乘，所以說他們『同百家之是』。論師破斥小乘，《百論》破斥外道，所以說他們『異百家之非』。接下來指出，論師破斥的宗派，有時像小乘，有時又像外道，在把握義理上時隱時現等等。如果從大體上來說，《百論》宗破斥外道，也應該破斥小乘。但現在只破斥外道，這就是隱藏了破斥小乘的一面，而顯現出破斥外道的一面。論師破斥小乘，也應該破斥外道。但現在只破斥小乘，這就是隱藏了破斥外道的一面，而顯現出破斥小乘的一面。所以，《楞伽經》宗在大乘的經文中，處處破斥外道和小乘，這就是同時存在同時破斥的緣故。『又似因中等者』，這是責備大乘論師，認為他們破斥其他二論，如同外道一樣。這與勒沙（Lesha，一種外道）破斥因中有果或因中無果有什麼區別呢？自己也建立亦有亦無的論點嗎？當然，並非完全相同，所以只說是『似』。『又似昆勒者』，這是再次給予責備。不僅僅是類似於勒沙所持的觀點，也類似於小乘第三門所持的觀點。當然，也並非完全相同于小乘，所以也說是『似』。『當時下正斥炎師謬破之失』，這是直接斥責炎師（Yanshi，人名，當時的論師）錯誤破斥的過失。正是爲了挽救二論（指被炎師破斥的兩個論點）不同於三種外道（指當時流行的三種外道觀點）。在這些論點流行的地方，入道的人很多，怎麼能一下子就斥責它們如同外道宗派一樣呢？縱容執著的人形成錯誤的觀念，這與正法有什麼關係呢？所以說『此應從容』。有執著就是錯誤的，沒有執著就是正確的。停留在小乘就是錯誤的，通達進入大乘才是正確的。所以說『不可雷同等也』。『等』字包括優樓（Ulou，人名）。『若以大破小等者』，這是普遍地進行反駁。反駁說：如果說二論不同於外道的觀點，那麼為什麼《維摩經》（Vimalakirti Sutra）中斥責須菩提（Subhuti，佛陀的弟子）說：『外道六師（指富蘭那·迦葉、末伽梨·拘舍梨子、阿耆多·翅舍欽婆羅、迦羅鳩馱·迦旃延、尼犍子·若提子、散惹夷·毗羅梨沸）是你的老師，他們的墮落你也跟隨墮落』？所以普遍地說，這只是斥責他們沒有見到中道，挫傷了他們與六外道的相同之處，而不是剝奪他們的小乘而強行讓他們進入大乘之門。接下來闡明邪人執著於法，與中道不同。首先引用關中疏的觀點說：『一師各有三計』。鳩摩羅什（Kumarajiva，著名譯經師）說：『一個老師有三種觀點，即一切智、神通、韋陀（Veda，古印度婆羅門教的根本經典）。六師各有三種觀點，合起來就是十八種。』

【English Translation】 English version If someone asks: 'In that case, isn't the way Mahayana refutes and criticizes similar to that of Hinayana? Or, is it the same as how Mahayana criticizes other schools of thought?' Next, we will comment on how the 'commentator' (referring to contemporary commentators) judges the similarities and differences between the logicians (referring to Mahayana logicians) and the Shastra on the Hundred Verses school in terms of refutation and establishment. Both schools believe that what the Shastra on the Hundred Verses school refutes is wrong, and what they insist on is correct. The logicians and the Shastra on the Hundred Verses both belong to Mahayana, so it is said that they 'agree with what is right among the hundred schools.' The logicians refute Hinayana, and the Shastra on the Hundred Verses refutes external paths, so it is said that they 'differ from what is wrong among the hundred schools.' Next, it is pointed out that the schools refuted by the logicians sometimes resemble Hinayana and sometimes resemble external paths, and they appear and disappear in grasping the meaning of the doctrine, and so on. If speaking in general terms, the Shastra on the Hundred Verses school refutes external paths and should also refute Hinayana. But now it only refutes external paths, which means that it hides the aspect of refuting Hinayana and reveals the aspect of refuting external paths. The logicians refute Hinayana and should also refute external paths. But now they only refute Hinayana, which means that they hide the aspect of refuting external paths and reveal the aspect of refuting Hinayana. Therefore, the Lankavatara Sutra school, in the Mahayana scriptures, refutes external paths and Hinayana everywhere, which is why they simultaneously exist and simultaneously refute. 'Also similar to the cause within, etc.,' this is to blame the Mahayana logicians, thinking that their refutation of the other two treatises is like that of external paths. What is the difference between this and Lesha (Lesha, a type of external path) refuting that there is a result in the cause or that there is no result in the cause? Are they also establishing the view that there is both existence and non-existence? Of course, it is not completely the same, so it is only said to be 'similar.' 'Also similar to Kunle,' this is to give blame again. It is not only similar to the views held by Lesha, but also similar to the views held by the third gate of Hinayana. Of course, it is also not completely the same as Hinayana, so it is also said to be 'similar.' 'At that time, directly rebuking the mistake of Yanshi's erroneous refutation,' this is directly rebuking the fault of Yanshi (Yanshi, a person's name, a contemporary logician) in his erroneous refutation. It is precisely to save the two treatises (referring to the two arguments refuted by Yanshi) from being different from the three external paths (referring to the three popular external path views at the time). In the places where these arguments are popular, there are many people entering the path, how can they be suddenly rebuked as being like external path sects? Indulging those who are attached to forming wrong ideas, what does this have to do with the true Dharma? Therefore, it is said that 'this should be done with composure.' Having attachment is wrong, not having attachment is right. Staying in Hinayana is wrong, understanding and entering Mahayana is right. Therefore, it is said that 'it should not be the same as thunder, etc.' The word 'etc.' includes Ulou (Ulou, a person's name). 'If using the great to break the small, etc.,' this is to universally make a rebuttal. The rebuttal says: If it is said that the two treatises are different from the views of external paths, then why does the Vimalakirti Sutra rebuke Subhuti (Subhuti, a disciple of the Buddha) saying: 'The six teachers of external paths (referring to Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Nigantha Nataputta, and Sanjaya Belatthiputta) are your teachers, and you also follow their downfall'? Therefore, it is universally said that this is only rebuking them for not seeing the Middle Way, frustrating their similarities with the six external paths, and not depriving them of their Hinayana and forcibly making them enter the gate of Mahayana. Next, it clarifies that evil people are attached to the Dharma, which is different from the Middle Way. First, quoting the view of the Guan Zhong Commentary, it says: 'Each teacher has three views.' Kumarajiva (Kumarajiva, a famous translator of scriptures) said: 'One teacher has three views, namely, omniscience, supernatural powers, and the Vedas (Veda, the fundamental scriptures of ancient Indian Brahmanism). The six teachers each have three views, which together make eighteen.'

一切智神通如前三仙及第五卷本劫本見等說。又神通中言變城為鹵等者。鹵堿土也。捫手摸也。余如釋簽第二卷記。言韋陀者。即是外人一切典籍。如摩蹬伽經上捲雲。有旃陀羅名帝勝伽。求婆羅門女以為子婦。諸婆羅門及諸人等悉皆毀訾旃陀羅姓。帝勝伽言。汝婆羅門姓。若因韋陀名婆羅門者。如昔梵天修學禪道。有大知見造韋陀論流佈教化。其後有仙名曰白凈。造四韋陀。一名讚誦。二名祭祀。三名歌詠。四名攘災。一一韋陀各四萬偈。偈三十二字。復有婆羅門名曰拂沙。有二十五弟子。於一一韋陀廣分別之。遂成二十五韋陀。於後展轉弟子別造。遂成一千二百一十六韋陀。當知韋陀分散之時。婆羅門種亦應分散。若韋陀壞時。婆羅門種不散壞者。如何得名婆羅門種因于韋陀。今言韋陀且從根本以四為定。謂讚誦等。星醫等者。說文云。萬物之精以為列宿。多在攘災祭祀二韋陀中。此土亦有。彼如摩蹬伽中。又有蓮華實婆羅門。問帝勝伽言。汝知星不。答言。密要尚知。況此小術。廣說二十八宿及七曜等。然經列四方七星與此方稍異。此方者。西方七。奎婁胃昴畢觜參。南方七。井鬼柳星張翼軫。東方七。角亢氐房心尾箕。北方七。鬥牛女虛危室壁。經所列者。西方從昴星起。終至柳星。如是遞遷一方各七。應是

【現代漢語翻譯】現代漢語譯本一切智神通的描述如同前面提到的三仙以及第五卷中關於本劫本見的說法。神通中提到的『變城為鹵』等，這裡的『鹵』指的是堿土。『捫手』是觸控的意思。其餘的解釋可以參考《釋簽》第二卷的記載。提到的『韋陀』，指的是外道的一切典籍。如《摩蹬伽經》上卷所說：有一個旃陀羅（Candala，賤民）名叫帝勝伽（帝勝伽），想娶婆羅門（Brahmana，祭司）的女兒為妻。眾婆羅門和人們都詆譭旃陀羅的姓氏。帝勝伽說：『你們婆羅門的姓氏，如果是因韋陀（Veda，吠陀經）而得名，那麼從前梵天（Brahma，創造神）修學禪道，有大智慧，創造了韋陀論並流佈教化。其後有一位仙人名叫白凈，創造了四部韋陀，一名讚誦，二名祭祀，三名歌詠，四名攘災。每一部韋陀各有四萬偈，每偈三十二字。』又有婆羅門名叫拂沙（拂沙），有二十五個弟子，對每一部韋陀進行廣泛的分別解釋，於是形成了二十五部韋陀。之後經過輾轉，弟子們各自創造，最終形成了一千二百一十六部韋陀。應當知道，韋陀分散的時候，婆羅門的種姓也應該分散。如果韋陀壞滅的時候，婆羅門的種姓不分散壞滅，又怎麼能說婆羅門的種姓是因韋陀而得名呢？現在所說的韋陀，且從根本上以四部為定，即讚誦等。『星醫等』，《說文》中說：萬物的精華形成了列宿。大多在攘災祭祀這兩部韋陀中。此地（指中國）也有。彼地（指印度）如《摩蹬伽經》中，又有蓮華實婆羅門，問帝勝伽說：『你知道星像嗎？』帝勝伽回答說：『秘密的要術尚且知道，何況這種小術。』廣泛地說了二十八宿和七曜等。然而經中所列的四方七星與此方稍有不同。此方（中國）的：西方七宿是奎、婁、胃、昴、畢、觜、參；南方七宿是井、鬼、柳、星、張、翼、軫；東方七宿是角、亢、氐、房、心、尾、箕；北方七宿是斗、牛、女、虛、危、室、壁。經中所列的，西方從昴星開始，最終到柳星。這樣依次遞遷，每一方各有七星。應該是這樣。

【English Translation】 English version The supernatural powers of All-Knowing Wisdom are as described in the previous Three Immortals and the fifth volume regarding Original Kalpa Original View. Among the supernatural powers, 'transforming a city into saline land' refers to alkaline soil. 'Palpating the hand' means to touch. For further explanations, refer to the second volume of 'Shi Qian'. The mentioned 'Vedas' refer to all the scriptures of external paths. As stated in the upper volume of the 'Matanga Sutra': There was a Candala (Candala, outcast) named Di Shengjia (帝勝伽), who wanted to marry a Brahmana (Brahmana, priest)'s daughter. All the Brahmanas and people slandered the Candala's surname. Di Shengjia said: 'If your Brahmana surname is named after the Veda (Veda, Vedic scriptures), then in the past, Brahma (Brahma, creator god) cultivated meditation, had great wisdom, created the Veda treatises and spread teachings. Later, there was an immortal named Bai Jing, who created four Vedas, namely praise, sacrifice, singing, and disaster relief. Each Veda has 40,000 verses, each verse with 32 characters.' There was also a Brahmana named Fusha (拂沙), who had twenty-five disciples, who extensively explained each Veda, thus forming twenty-five Vedas. Later, through transmission, the disciples created their own, eventually forming one thousand two hundred and sixteen Vedas. It should be known that when the Vedas are dispersed, the Brahmana caste should also be dispersed. If the Brahmana caste is not dispersed when the Vedas are destroyed, how can it be said that the Brahmana caste is named after the Vedas? The Vedas mentioned now are fundamentally based on four, namely praise, etc. 'Astrology and medicine, etc.', 'Shuowen' says: The essence of all things forms the constellations. Mostly in the two Vedas of disaster relief and sacrifice. This place (referring to China) also has it. That place (referring to India), as in the 'Matanga Sutra', there is also a Lotus Seed Brahmana, who asked Di Shengjia: 'Do you know astrology?' Di Shengjia replied: 'I know the secret essentials, let alone this small technique.' He extensively talked about the twenty-eight constellations and the seven luminaries, etc. However, the seven stars listed in the four directions in the sutra are slightly different from those in this place. This place (China): the seven western constellations are Kui, Lou, Wei, Mao, Bi, Zi, and Shen; the seven southern constellations are Jing, Gui, Liu, Xing, Zhang, Yi, and Zhen; the seven eastern constellations are Jiao, Kang, Di, Fang, Xin, Wei, and Ji; the seven northern constellations are Dou, Niu, Nv, Xu, Wei, Shi, and Bi. Those listed in the sutra, the west starts from the Pleiades (Mao) and ends at Willow (Liu). In this way, each side has seven stars in turn. It should be like this.

地異故星移三座。經中一一各出其星名數。星之形狀及以星姓。祭法所須。日行度數。又有六宿一日一夜共月俱行。謂畢井氐翼牛壁。言七曜者。日月及五星。五星者。謂熒惑星鎮星歲星太白星辰星。復有羅睺星彗星通為九星。復云因於星行離日近遠。辯所生人善惡之相。復占諸宿離月近遠。辯于起立成壞之相。復占月在某宿。天雨多少並日月薄蝕所主諸事。復占日月所在地動吉兇之相。后乃為佛廣破其相。大論第十亦略辯星法。謂若月至昴張氐婁室胃地動。屬水地神。是歲無雨不宜麥。若至柳尾箕壁奎危地動。屬龍神。災同前。若至參鬼星軫亢翼地動。屬金翅鳥。災同前。若至心角房女虛井畢觜斗地動。屬天帝。安隱豐樂宜五穀。余如星書非今所要。醫法者。如此方華他岐伯。扁鵲神農。黃帝葛仙。公張仲景等所集。西方如耆婆持水流水等。兵法者。如黃石公太公白起等六韜所明。次對三種念處。文在大論二十一三十七廣明。共謂事理俱得。事謂得滅盡定。理謂無漏緣理斷惑。緣謂當教四門文字教法。教法皆以所詮為境。境即所念之處謂身受等。故云境法。次引如毗曇云煩惱障解脫等者。煩惱是能障。解脫是所障。禪定障解脫者。禪定即解脫解脫是所障。一切法亦如是。若障破已。即得禪定及一切法。是故云也。且

寄三藏分別如是。次執下衍門三種。準四念處四教各三種念處。三藏如前。正是今文三宗翻對。若通教者。以自他等四句觀破愛見四倒。皆如幻化。名為性念處。亦以九想等一切事禪。名共念處。見生無生等四諦。一切佛法。名緣念處。別教三種有通有別。通則位位皆有三種。別則十住為性。十行為共。十向為緣。登地三種分分而發。性顯法身共顯般若緣顯解脫。圓教三者。性謂觀十界色一色一切色一切色一色。了達色中非凈非不凈性。餘三亦如是。名性念處。觀十界色非垢非凈雙照凈不凈。其性不二。不二之性即是實性。餘三亦爾。是名共念處。觀此身受心法。起無緣慈悲。寂而常照不動而運。普覆法界名緣念處。三種念處一心中具。以智慧觀名為性念處。定慧均等名為共念處。所有慈悲緣九念處名為緣念。后三即是衍門三種破見。后三教四門是也。前言唯佛得第三者。問。前何故云千大羅漢並是無疑。今云唯佛。答。羅漢非不得。但推佛為最。◎

止觀輔行傳弘決卷第十之一

止觀輔行傳弘決卷第十之二

唐毗陵沙門湛然述

◎次明見發中有標。有雙釋兩因。有開釋兩緣。有譬有合。初雙譬兩因。決卻下雙譬兩緣。浚者深也。暗障下合。不合兩因但合兩緣。如是下明見發之由。次明見發

【現代漢語翻譯】現代漢語譯本：寄三藏（Tripitaka，佛教經典的總稱）分別如上所述。接下來闡述下衍門的三種念處，按照四念處（四種觀禪方法）和四教（藏、通、別、圓四種教法）各有三種念處。三藏的念處如前所述。這正是現在文中的三宗（指三論宗、天臺宗、華嚴宗）的對應關係。如果屬於通教，就用自、他等四句來觀察，破除愛見四倒（常、樂、我、凈四種顛倒的知見），都如幻化一般，這稱為性念處。也用九想觀等一切事禪，稱為共念處。觀察見生滅、無生滅等四諦（苦、集、滅、道四種真理），以及一切佛法，稱為緣念處。別教的三種念處有通有別。通的部分，每一位階都有三種念處。別的部分，十住位是性念處，十行位是共念處，十向位是緣念處。登地（菩薩修行進入初地）的三種念處是分分而發，性念處顯現法身（佛的真身），共念處顯現般若（智慧），緣念處顯現解脫。圓教的三種念處，性念處是指觀察十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的色法，一色即一切色，一切色即一色，了達色法中非凈非不凈的自性，其餘的受、想、行三者也是如此，這稱為性念處。觀察十法界的色法，非垢非凈，雙重照見凈與不凈，其自性是不二的，不二的自性就是真實的自性，其餘的受、想、行三者也是如此，這稱為共念處。觀察此身、受、心、法，生起無緣大慈悲，寂靜而常照，不動而執行，普遍覆蓋法界，稱為緣念處。這三種念處在一心中同時具備，用智慧來觀察稱為性念處，定慧均等稱為共念處，所有慈悲緣於九想觀等稱為緣念處。后三種念處就是衍門的三種破見。后三教的四門也是如此。前面說只有佛才能得到第三種念處，有人問：前面為什麼說千位大阿羅漢都是無疑的，現在又說只有佛才能得到？回答：阿羅漢並非不能得到，但推崇佛為最勝。

《止觀輔行傳弘決》卷第十之一

《止觀輔行傳弘決》卷第十之二

唐朝毗陵沙門湛然述

接下來闡明見惑生髮的原因，其中有標示，有雙重解釋兩種因，有開示解釋兩種緣，有比喻，有總結。首先是雙重比喻兩種因。決卻下文是雙重比喻兩種緣。浚，是深的意思。暗障下文是總結。不總結兩種因，只總結兩種緣。如下文闡明見惑生髮的原因。接下來闡明見惑生髮。

【English Translation】 English version: The arrangement of the Tripitaka (the three baskets, a term for the Buddhist canon) is as described above. Next, the three contemplations of the Lower Vehicle (Hinayana) are discussed, each of the Four Foundations of Mindfulness (four types of meditative observation) and the Four Teachings (Tripitaka, Common, Distinct, and Perfect Teachings) having three types of mindfulness. The mindfulness of the Tripitaka teaching is as previously stated. This precisely corresponds to the three schools (Sanlun, Tiantai, Huayan) in the current text. If it belongs to the Common Teaching, then using the four phrases such as 'self' and 'other' to observe and break through the four inversions of love and views (the four inverted views of permanence, pleasure, self, and purity), all being like illusions, this is called 'Mindfulness of Nature'. Also, using the Nine Contemplations of Death and all other meditative practices, it is called 'Common Mindfulness'. Observing the Four Noble Truths (suffering, accumulation, cessation, path), such as arising and ceasing, non-arising and non-ceasing, and all Buddhist teachings, it is called 'Mindfulness of Conditions'. The three mindfulnesses of the Distinct Teaching have both common and distinct aspects. In the common aspect, each stage has three mindfulnesses. In the distinct aspect, the Ten Abodes are 'Mindfulness of Nature', the Ten Practices are 'Common Mindfulness', and the Ten Dedications are 'Mindfulness of Conditions'. The three mindfulnesses of the Ground of Enlightenment (entering the first Bhumi of a Bodhisattva) are developed part by part, with 'Mindfulness of Nature' revealing the Dharmakaya (the body of the Dharma), 'Common Mindfulness' revealing Prajna (wisdom), and 'Mindfulness of Conditions' revealing liberation. The three mindfulnesses of the Perfect Teaching, 'Mindfulness of Nature' refers to observing the realms of the ten dharma realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas), one color is all colors, and all colors are one color, understanding that within color there is neither purity nor impurity, and the same applies to the remaining three (feeling, thought, volition), this is called 'Mindfulness of Nature'. Observing the colors of the ten dharma realms, neither defiled nor pure, dually illuminating purity and impurity, its nature is non-dual, and the non-dual nature is the true nature, and the same applies to the remaining three (feeling, thought, volition), this is called 'Common Mindfulness'. Observing this body, feeling, mind, and dharma, generating causeless compassion, being still and constantly illuminating, unmoving and operating, universally covering the dharma realm, this is called 'Mindfulness of Conditions'. These three mindfulnesses are fully present in one mind, observing with wisdom is called 'Mindfulness of Nature', equanimity of samadhi and wisdom is called 'Common Mindfulness', and all compassion arising from the Nine Contemplations of Death is called 'Mindfulness of Conditions'. The latter three mindfulnesses are the three ways of breaking through views in the Derivative Gate. The four gates of the latter three teachings are also like this. Earlier it was said that only the Buddha attains the third mindfulness, someone asks: Why did you say earlier that the thousand great Arhats were all without doubt, but now you say that only the Buddha attains it? The answer: It is not that Arhats cannot attain it, but the Buddha is regarded as the most supreme.

Commentary on 'Mohe Zhiguan' and 'Fuxing Chuanhong Jue', Volume 10, Part 1

Commentary on 'Mohe Zhiguan' and 'Fuxing Chuanhong Jue', Volume 10, Part 2

Composed by Shramana Zhanran of Piling in the Tang Dynasty

Next, explaining the arising of wrong views, there is a heading, a double explanation of the two causes, an exposition explaining the two conditions, a metaphor, and a conclusion. First, a double metaphor for the two causes. The following 'Jue Que' is a double metaphor for the two conditions. 'Jun' means deep. The following 'Dark Obstruction' is a conclusion. It does not conclude the two causes, but only concludes the two conditions. The following explains the reason for the arising of wrong views. Next, explaining the arising of wrong views.

之勢舉譬。次明見成不。從此下正明見發。外等六人並三藏四門及結。並如文。駿者馬之美稱。亦速疾也。何但下衍門中。初生起引同。今于下正釋。初通教見真四門。初釋。次結。次若於下明入中四門。正門既有利根見中。今明發見亦有利根生於中見。此見起時亦謂障中幻化。從障中無明眠法而生。此之無明亦即法性。或言下別教。初正明四門。次結。初圓發中初正明四門。次明互融。所破下重明見發之相以簡濫云謂是無生忍者。得未到定尚謂無生。況圓門起見而生謬解。是知時代罕有識者。次結如文。大乘下總結成內邪。實語是虛語等者。大乘實教本是實語。以其依語各生見故。故成虛語。涅槃是生死等者。舉例以釋語見之相。生死之法本是涅槃。今成生死者。由生著故。多服甘露等者。舉譬重釋語見之相。佛教如甘露起見如多服。失理如夭命。夫四見為諸見本等者。明破立枝本。如單四見併爲復具無言等本。但破于單復等自破。如單四句中有見若破。餘三自破。故第五破見中雲。此見破已一切皆除。自他復為共無因本者。然自等四句亦與有等四句義同。亦與因中有果等同。是故今文彼此互用。如計泥中有瓶。亦名為有。亦得名為因中有果。亦名計自。初句既爾余句亦然。是故今文約自等四而為破立。既識自等四

句枝本。餘二四句準此可知。何故自他為共等本。由自他合故得有共。由破共故故立無因。故知自他為共等本。次引龍樹證者。但廣破自他。共生既以自他為本。若破共生是故但云若言共生。俱有自他二過。是故不可復計自他。無因既以共生為本。若破無因是故但云從因緣生尚不可。況無因緣而有生。所以但云無因則不可。當知單四但破自他。共無因見。隨例而破。本傾枝折即此意也。今大小乘下次以佛法例釋。內外雖殊枝本義一。若欲推破。但破根本枝條自去。此但通例。次若三藏下約教釋相。于中先明藏通。次明別圓。初藏通中先明兩教。次判自他界內外別。若通而言之。四教各有四性義也。若別論者。如第三卷即以四句各對一教。三藏為自乃至圓教以為無因。今此文中復非通別。即以四句中之二句。約枝本說。故以四教但對界內界外自他根本。根本若破界內外破。共及無因例亦可知。故搜前後諸文。不出此之三意。然知所對雖即不同。名下之意各有所以。次釋別圓先正釋。次判君臣。言強弱等者。君者可以理天下。亦尊也。即是教主可理萬機。臣者助也。下也。今言互有強弱者。藏別兩教方便道中主未有功。故云君弱。主既無功功歸於臣。故云臣強。通圓兩教生之與滅並由法性。法性是君故云君強。生之與滅非

【現代漢語翻譯】現代漢語譯本句枝本。其餘二十四句可以依此類推得知。為何說自體、他體是共同體等的根本？因為自體和他體結合才能有共同體。因為破除了共同體，所以才確立了無因。因此可知自體、他體是共同體等的根本。接下來引用龍樹菩薩的論證，只是廣泛地破斥了自體和他體。共同生既然以自體和他體為根本，如果破斥共同生，所以只說『如果說共同生，就同時具有自體和他體的兩種過失』。因此不可再計較自體和他體。無因既然以共同生為根本，如果破斥無因，所以只說『從因緣生尚且不可能，何況沒有因緣而有生』。所以只說『無因則不可能』。應當知道單獨的四句只是破斥自體和他體，共同體和無因的見解，可以依照例子來破斥。根本傾倒，枝條折斷，就是這個意思。現在大小乘以下，用佛法來比喻解釋，內外雖然不同，但根本和枝條的意義是一樣的。如果想要推翻破斥，只要破斥根本，枝條自然脫落。這只是一個通用的例子。接下來『若三藏下』，從教義的角度解釋現象。其中先說明藏通二教，再說明別圓二教。最初在藏通二教中，先說明兩教，再判斷自體和他體的界限內外區別。如果從通教來說，四教各有四性的意義。如果分別來說，如第三卷就用四句分別對應一教，三藏教為自體，乃至圓教為無因。現在這篇文章中，並非通別二教，而是用四句中的兩句，從枝本的角度來說。所以用四教只對應界內界外的自體和他體根本。根本如果被破斥，界內界外就被破斥，共同體和無因也可以依此類推得知。所以蒐集前後各種文章，沒有超出這三種意思。然而要知道所對應的內容雖然不同，但名稱下的意義各有其原因。接下來解釋別圓二教，先是正式解釋，然後判斷君臣。說到強弱等，君可以治理天下，也是尊貴的，就是教主可以治理萬機。臣是輔助，是下屬。現在說互相有強弱，藏教和別教在方便道中，主還沒有功用，所以說君弱。主既然沒有功用，功勞就歸於臣，所以說臣強。通教和圓教的生和滅都由法性決定，法性是君，所以說君強。生和滅不是

【English Translation】 English version These remaining twenty-four lines can be understood accordingly. Why are self and other considered the root of the common and so on? Because the combination of self and other gives rise to the common. Because the common is refuted, the causeless is established. Therefore, it is known that self and other are the root of the common and so on. Next, citing Nāgārjuna's proof, it extensively refutes self and other. Since the common arising takes self and other as its root, if the common arising is refuted, it is only said, 'If one speaks of common arising, it has both the faults of self and other.' Therefore, it is impossible to further consider self and other. Since the causeless takes common arising as its root, if the causeless is refuted, it is only said, 'Even arising from conditions is impossible, how much more so is arising without conditions?' Therefore, it is only said, 'The causeless is impossible.' It should be known that the single four lines only refute self and other. The views of the common and causeless are refuted according to the example. The root falls, the branches break, that is the meaning. Now, the following example uses the Buddhadharma to explain, although the internal and external are different, the meaning of root and branch is the same. If you want to refute, just refute the root, and the branches will naturally fall off. This is just a general example. Next, 'If the Tripiṭaka...' explains the phenomena from the perspective of doctrine. Among them, first, the Tripiṭaka and Common teachings are explained, and then the Separate and Perfect teachings are explained. Initially, in the Tripiṭaka and Common teachings, first, the two teachings are explained, and then the distinction between the boundaries of self and other, internal and external, is judged. If speaking from the Common teaching, each of the four teachings has the meaning of the four natures. If speaking separately, as in the third volume, each of the four lines corresponds to one teaching, the Tripiṭaka teaching is the self, and even the Perfect teaching is the causeless. Now, in this text, it is not the Common and Separate teachings, but rather using two of the four lines, speaking from the perspective of root and branch. Therefore, the four teachings only correspond to the root of self and other within and outside the boundaries. If the root is refuted, the inside and outside of the boundaries are refuted, and the common and causeless can also be known accordingly. Therefore, collecting various texts before and after, it does not exceed these three meanings. However, it should be known that although the corresponding contents are different, the meaning under the names each has its reason. Next, explaining the Separate and Perfect teachings, first is the formal explanation, and then judging the ruler and ministers. Speaking of strength and weakness, the ruler can govern the world, and is also honorable, that is, the teaching master can manage all affairs. The minister is an assistant, is subordinate. Now saying that there is mutual strength and weakness, in the expedient path of the Tripiṭaka and Separate teachings, the master has not yet had merit, so it is said that the ruler is weak. Since the master has no merit, the merit belongs to the minister, so it is said that the minister is strong. The arising and ceasing of the Common and Perfect teachings are determined by the Dharma-nature, the Dharma-nature is the ruler, so it is said that the ruler is strong. Arising and ceasing are not

關方便。方便是臣故云臣弱。此中且判別圓二教。前謂別教。別教人謂生之與滅。既由黎耶及緣修智。緣修黎耶既非正主。名之為臣。雖非正主生滅由彼。故云臣強。真即是君既不由真。故云君弱。今即圓教。圓教人謂迷悟由理。不關黎耶及緣修智。故云臣弱。生滅由真故云君強。言餘二者謂藏通兩教。雖不見中以真為君。三藏生滅既不由真。故云臣強。通教君強比圓可見。君臣強弱雖即若是。判自他性意則少殊。由界內外對惑對真自他翻倒。故使所對自他互動。次從夫因聞下略明多少。次明發異所伏。結前生后如文。次行者下正明見發。雖云因聞必須先有禪定。禪定未能發見。於此禪后復藉少聞力。故云因聞。非全散心得為因聞。以散心中無發見義。初外外中雲餘三亦如是者。依初三祖但云餘二。依入大乘故云餘三。次附佛法中應具列二人文但列一。所言等者等取方廣。第五不可說是犢子法。及以幻化是方廣法。次明佛法。先小。次衍。衍中初正明發。雖發此解下判見體性。此見雖依大乘門發。見生執盛。不成大乘入道方便。故云非大方便。故知此見不名衍門三教賢位。亦復不入三藏內外凡中。故云不入小賢中耳。震旦有二福者。一無羅剎二無外道。儻使此土有得通外道。此方道俗誰不歸之。如姚秦時有天竺外道。

來至此土。顏容可畏眼光外射。姚主見已請求角試。帝問什公。什公曰。恐此土無人能對此外道。又云。於此眾中融公應得。命來問之融受斯命。乃令姚主請此外道師徒。七日入內供養。融竊讀其書七日之內究其宗旨。便剋日論議。才登論席。融先敘其宗而廣破之。次引此土經書問之。默無言對。什公嘲之曰。君不聞大秦學海而欲以蚊嘴傾之。於是外道便還天竺。若使此時不破其宗。此土學宗皆為所壞。驗知此地有不受邪人之福也。又西方外宗及大小乘經論所載。此土咸諳。故彼方外宗多不敢至。次寄此以辯于彼者。此方既無外道宗計。泛將莊老以例韋陀。次結數者。一種有三約人成七合二十一。準入大乘亦應合有二十八人。次依佛法不同中初小次衍。初云通慧自在者。通謂通神慧謂一切智。下通韋陀等者。迦毗羅見尚自竊讀三藏及行。今人信他所引經論。謂為有憑。不尋宗源謬誤何甚。次別明不同中。初一切智中雲論力者。大論云。有外道名論力。自謂論議無與等者。其力最大故云論力。受五百梨昌募撰五百明難。來難世尊。來至佛所而問佛云。為一究竟道為眾多究竟道。佛言。唯一究竟道。論力言。我等諸師各說有究竟道。以外道中各各自謂是毀訾他人法互相是非故有多道。世尊其時已化鹿頭成無學果。在佛邊立

【現代漢語翻譯】現代漢語譯本來自這個地方（此土）。（來至此土）他的容貌可怕，目光向外射出。（顏容可畏眼光外射）姚主（姚興）見到后，請求與他較量。（姚主見已請求角試）鳩摩羅什（帝）問什公（鳩摩羅什）。（帝問什公）什公說：『恐怕這個地方沒有人能對付這個外道。』（什公曰。恐此土無人能對此外道）又說：『在這個眾人之中，融公（僧融）應該可以勝任。』（又云。於此眾中融公應得）於是命令他去問僧融，僧融接受了這個命令。（命來問之融受斯命）於是讓姚主請這位外道的師徒，七天在宮內供養。（乃令姚主請此外道師徒。七日入內供養）僧融偷偷地閱讀他們的書籍，七天之內徹底瞭解了他們的宗旨。（融竊讀其書七日之內究其宗旨）便確定日期進行辯論。剛登上辯論的席位，僧融先敘述他們的宗旨，然後廣泛地駁斥它。（便剋日論議。才登論席。融先敘其宗而廣破之）接著引用這個地方的經書來提問，對方沉默無言以對。（次引此土經書問之。默無言對）什公嘲笑他說：『你沒聽說過用蚊子的嘴去傾倒大海嗎？』（什公嘲之曰。君不聞大秦學海而欲以蚊嘴傾之）於是這個外道便返回了天竺（印度）。（於是外道便還天竺）如果當時沒有駁倒他的宗派，這個地方的學術宗派都會被他破壞。（若使此時不破其宗。此土學宗皆為所壞）這驗證了這個地方有不受邪人侵害的福報。（驗知此地有不受邪人之福也）還有，西方外道的宗派以及大小乘的經論所記載的，這個地方都熟悉。（又西方外宗及大小乘經論所載。此土咸諳）所以那些地方的外道大多不敢來。（故彼方外宗多不敢至）其次，把這個地方的理論寄到那個地方去辯論。（次寄此以辯于彼者）這個地方既然沒有外道的宗派理論，就泛泛地用莊子和老子的學說來比喻韋陀（吠陀）。（此方既無外道宗計。泛將莊老以例韋陀）其次，總結數字，一種有三種，約人成為七種，合起來是二十一種。（次結數者。一種有三約人成七合二十一）按照大乘的說法，也應該有二十八人。（準入大乘亦應合有二十八人）其次，依據佛法不同之處，先是小乘，然後是大乘。（次依佛法不同中初小次衍）最初說通慧自在的人，通是指神通，慧是指一切智。（初云通慧自在者。通謂通神慧謂一切智）下面說通曉韋陀等，迦毗羅（Kapila）看見尚且自己閱讀三藏以及修行。（下通韋陀等者。迦毗羅見尚自竊讀三藏及行）現在的人相信他所引用的經論，認為是有憑據。（今人信他所引經論。謂為有憑）不尋找宗派的根源，謬誤到了什麼程度啊！（不尋宗源謬誤何甚）其次，在分別說明不同之處中，最初的一切智中說論力（Vādabala）這個人。（次別明不同中。初一切智中雲論力者）《大論》中說，有一個外道名叫論力，自認為辯論沒有人能與他相比。（大論云。有外道名論力。自謂論議無與等者）他的力量最大，所以叫論力。（其力最大故云論力）他接受了五百個梨昌（Licchavi）的招募，撰寫了五百條難題，來為難世尊（釋迦牟尼佛）。（受五百梨昌募撰五百明難。來難世尊）他來到佛陀的地方，問佛陀說：『只有一個究竟的道，還是有許多究竟的道？』（來至佛所而問佛云。為一究竟道為眾多究竟道）佛陀說：『只有一個究竟的道。』（佛言。唯一究竟道）論力說：『我們這些老師各自說有究竟的道，因為外道中各自認為自己是對的，譭謗別人的法，互相爭論是非，所以有很多道。』（論力言。我等諸師各說有究竟道。以外道中各各自謂是毀訾他人法互相是非故有多道）世尊當時已經教化了鹿頭（Mrigadava）成爲了無學果（Arhat）。（世尊其時已化鹿頭成無學果）站在佛陀的旁邊。

【English Translation】 English version He came from this land (this place). (來至此土) His appearance was frightening, and his eyes shot outwards. (顏容可畏眼光外射) Yao Zhu (Yao Xing) saw him and requested a contest. (姚主見已請求角試) The Emperor (Kumarajiva) asked Shi Gong (Kumarajiva). (帝問什公) Shi Gong said, 'I am afraid that no one in this land can match this heretic.' (什公曰。恐此土無人能對此外道) He also said, 'Among this crowd, Rong Gong (僧融) should be able to handle it.' (又云。於此眾中融公應得) So he ordered him to ask Rong, and Rong accepted the order. (命來問之融受斯命) Then he had Yao Zhu invite this heretic's teachers and disciples, and they were provided for in the palace for seven days. (乃令姚主請此外道師徒。七日入內供養) Rong secretly read their books and thoroughly understood their doctrines within seven days. (融竊讀其書七日之內究其宗旨) Then he set a date for debate. As soon as he ascended the debate platform, Rong first described their doctrines and then widely refuted them. (便剋日論議。才登論席。融先敘其宗而廣破之) Then he quoted the scriptures of this land to question him, and the other remained silent and had nothing to say. (次引此土經書問之。默無言對) Shi Gong mocked him, saying, 'Have you not heard of trying to pour the ocean with a mosquito's mouth?' (什公嘲之曰。君不聞大秦學海而欲以蚊嘴傾之) So the heretic returned to Tianzhu (India). (於是外道便還天竺) If his sect had not been refuted at that time, all the academic sects in this land would have been destroyed by him. (若使此時不破其宗。此土學宗皆為所壞) This proves that this land has the blessing of not being harmed by evil people. (驗知此地有不受邪人之福也) Furthermore, this land is familiar with the doctrines of Western heretical sects and the scriptures and treatises of both the Hinayana and Mahayana. (又西方外宗及大小乘經論所載。此土咸諳) Therefore, most of the heretics from those places dare not come. (故彼方外宗多不敢至) Secondly, sending the theories of this place to that place for debate. (次寄此以辯于彼者) Since this place has no heretical doctrines, it generally uses the doctrines of Zhuangzi and Laozi to compare with the Vedas (韋陀). (此方既無外道宗計。泛將莊老以例韋陀) Secondly, summarizing the numbers, one kind has three types, which become seven types when related to people, totaling twenty-one types. (次結數者。一種有三約人成七合二十一) According to Mahayana, there should also be twenty-eight people. (準入大乘亦應合有二十八人) Secondly, according to the differences in the Buddhadharma, first is Hinayana, then Mahayana. (次依佛法不同中初小次衍) Initially, it is said that those who have unobstructed wisdom and freedom, unobstructed refers to supernatural powers, and wisdom refers to omniscience. (初云通慧自在者。通謂通神慧謂一切智) Below it says that those who are familiar with the Vedas, Kapila (迦毗羅) saw and still secretly read the Tripitaka and practiced. (下通韋陀等者。迦毗羅見尚自竊讀三藏及行) Now people believe the scriptures and treatises he quotes, thinking they have evidence. (今人信他所引經論。謂為有憑) Not seeking the source of the sect, how great is the error! (不尋宗源謬誤何甚) Secondly, in explaining the differences separately, the initial omniscience mentions this person, Vādabala (論力). (次別明不同中。初一切智中雲論力者) The Mahavibhasa says that there was a heretic named Vādabala, who claimed that no one could compare with him in debate. (大論云。有外道名論力。自謂論議無與等者) His power was the greatest, so he was called Vādabala. (其力最大故云論力) He accepted the recruitment of five hundred Licchavis (梨昌), wrote five hundred difficult questions, and came to challenge the World Honored One (Sakyamuni Buddha). (受五百梨昌募撰五百明難。來難世尊) He came to the Buddha's place and asked the Buddha, 'Is there only one ultimate path, or are there many ultimate paths?' (來至佛所而問佛云。為一究竟道為眾多究竟道) The Buddha said, 'There is only one ultimate path.' (佛言。唯一究竟道) Vādabala said, 'Our teachers each say that there is an ultimate path, because each of the heretics thinks they are right, slanders the Dharma of others, and argues with each other, so there are many paths.' (論力言。我等諸師各說有究竟道。以外道中各各自謂是毀訾他人法互相是非故有多道) At that time, the World Honored One had already transformed Mrigadava (鹿頭) into an Arhat (無學果). (世尊其時已化鹿頭成無學果) Standing beside the Buddha.

。佛問論力。眾多道中誰為第一。論力云。鹿頭第一。佛言。其若第一云何舍其道為我弟子。入我道中論力見已慚愧低頭歸依入道。神通中引大論云所因處等者。如禪境中根本九地。並有通用。以諸外人不得特勝等故。依所因地用通則廣。非所所因處用通則陜。九地展轉迭為強弱。此則從禪以判強弱。乃至佛法內邪或因特勝等。但發輕舉身通等。具如第九卷中簡。韋陀中雲治家濟世等者。如孔丘姬旦經籍三皇五帝之書。孝以治家。忠以治國。輔國利民。故云濟世。結會中先敘意。次如迦羅下出法相。次正示。云驗之以元始等者。問一切智由何而得。觀其所計從何宗來。故云元始。觀其所引為證何等。以此而推識其歸趣。故云察之以歸宗。復以舊惑新惑勘之。則正之與邪宛然可識。菽豆也。清濁自分如菽麥異一一見別如清濁異。故云殊類。何意下結責邪正。既以混和等者。邪正尚自不分何能簡大異小。拔謂簡出不令混同。

○次明過失中先釋。初約此方。言周弘政釋三玄者。廣雅云。玄黑色謂幽寂也。此三似幽而不出陰陽等道。初易中雲易判陰陽等。約有明玄者。如雲太極生兩儀。分而為天地變而為陰陽。故曰是生兩儀。兩儀既立變化生乎其中。又云。天地變化能生能成。君臣變化能安能理。故知君臣父子之道不

【現代漢語翻譯】現代漢語譯本：佛陀問關於力量的討論，在眾多修行道路中，哪一條最為第一？論力者回答說：『鹿頭（一種苦行僧）最為第一。』佛陀說：『如果他真的是第一，為何捨棄他的道路，成為我的弟子？』論力者聽了，感到慚愧，低頭歸順，進入佛道。神通中，《引大論》所說的『所因處等者』，例如禪定境界中的根本九地（色界四禪天、無色界四空天，加上欲界根本定），都具有共通之處。因為各種外道無法獲得特別殊勝的境界等原因，依靠所因地而運用神通則範圍廣闊，不依靠所因地而運用神通則範圍狹窄。九地之間可以互相轉換，各有強弱。這是從禪定的角度來判斷強弱。乃至佛法內部的邪見，或者因為特別殊勝等原因，僅僅引發輕微的舉身神通等現象，具體情況詳見第九卷中的簡述。韋陀（古印度經典）中說的『治家濟世等者』，例如孔丘（孔子）、姬旦（周公）的經籍以及三皇五帝的書籍，用孝道來治理家庭，用忠誠來治理國家，輔佐國家，造福百姓，所以說是濟世。結會中，先敘述意圖，然後像迦羅（人名）那樣展示法相，接著正式開示。說『驗之以元始等者』，是問一切智慧從何而來，觀察他所信奉的理論從哪個宗派而來，所以說是元始。觀察他所引用的證據是什麼，以此來推斷識別他的歸宿和旨趣，所以說是察之以歸宗。再用舊的迷惑和新的迷惑來考察他，那麼正與邪就能夠清楚地辨別出來，就像豆類一樣。清澈與渾濁自然區分，就像菽（豆類的總稱）和麥（小麥）不同一樣，一一分辨，就像清澈與渾濁不同一樣，所以說是殊類。『何意下結責邪正』，既然已經混淆不清等等，邪正尚且不能區分，又怎麼能夠區分大的差異和小的差異呢？拔，是簡擇出來，不讓它們混同。其次說明過失，先解釋。最初從這個地方說起，周弘政解釋三玄，廣雅中說：『玄，黑色，指幽深寂靜。』這三者似乎幽深，但沒有超出陰陽等道理。最初《易經》中說，易經判別陰陽等。從有來闡明玄妙，例如說太極產生兩儀，分開就是天地，變化就是陰陽，所以說是產生了兩儀。兩儀確立之後，變化就從中產生。又說，天地變化能夠產生和成就萬物，君臣變化能夠安定和治理國家。所以知道君臣父子的道理不容忽視。

【English Translation】 English version: Buddha asked about the discussion of strength: Among the many paths of practice, which is the foremost? The debater on strength replied: 'Lukatou (an ascetic) is the foremost.' The Buddha said: 'If he is truly the foremost, why did he abandon his path to become my disciple?' Upon hearing this, the debater on strength felt ashamed, lowered his head in submission, and entered the Buddhist path. In the discussion of supernatural powers, the Yin Da Lun (Great Treatise on Leading) says, 'The basis of causation, etc.,' such as the fundamental nine grounds in the realm of dhyana (meditation) (the four dhyana heavens of the Form Realm, the four formless heavens of the Formless Realm, plus the fundamental samadhi of the Desire Realm), all have commonalities. Because various non-Buddhist paths cannot attain particularly superior states, etc., relying on the ground of causation to employ supernatural powers results in a broad scope, while not relying on the ground of causation to employ supernatural powers results in a narrow scope. The nine grounds can transform into each other, each having strengths and weaknesses. This is judging strength and weakness from the perspective of dhyana. Even internal heresies within Buddhism, or those who merely trigger slight levitation powers, etc., due to particularly superior causes, etc., are detailed in the ninth volume. The Vedas (ancient Indian scriptures) say, 'Governing the family and benefiting the world, etc.,' such as the scriptures of Kong Qiu (Confucius), Ji Dan (Duke of Zhou), and the books of the Three Sovereigns and Five Emperors, use filial piety to govern the family, and loyalty to govern the country, assisting the country and benefiting the people, hence the saying 'benefiting the world.' In the concluding assembly, first state the intention, then, like Kalara (a person's name), display the characteristics of the dharma (teachings), then formally instruct. Saying 'Examine it with the origin, etc.,' is asking where all wisdom comes from, observing which sect his beliefs come from, hence the saying 'origin.' Observe what evidence he cites, and use this to infer and recognize his destination and purpose, hence the saying 'examine it with the return to the sect.' Then examine him with old delusions and new delusions, then right and wrong can be clearly distinguished, just like beans. Clarity and turbidity are naturally distinguished, just as shu (a general term for beans) and wheat are different, distinguishing each one, just like clarity and turbidity are different, hence the saying 'different kinds.' 'The meaning below concludes by rebuking the heretical and the correct,' since they are already mixed up, etc., if right and wrong cannot be distinguished, how can one distinguish between big differences and small differences? Ba (拔), is to select and separate them, not allowing them to be mixed together. Next, explain the faults, first explaining. Initially starting from this place, Zhou Hongzheng explains the Three Mysteries, Guang Ya (an ancient dictionary) says: 'Mystery, black, refers to profound stillness.' These three seem profound, but do not go beyond the principles of yin and yang, etc. Initially, the I Ching (Book of Changes) says, the I Ching distinguishes yin and yang, etc. Explaining the mystery from existence, for example, saying the Taiji (Supreme Ultimate) produces the Two Forms, separated they are heaven and earth, transformed they are yin and yang, hence the saying 'producing the Two Forms.' After the Two Forms are established, changes arise from within them. Also saying, heaven and earth changes can produce and accomplish all things, ruler and minister changes can stabilize and govern the country. Therefore, know that the principles of ruler and minister, father and son, cannot be ignored.

出於陰陽。八卦六爻亦不出于陰陽變化。變化相易吉兇生焉。吉兇雖生窮理盡性。以至天命。故知即是約有明玄也。又復周易但論帝王君子之道。卜筮陰陽之理。故並不出於有。老子守雌保弱去泰去甚。如雲有生於無不可名焉。復歸于無。如是等並約無明玄。莊子內篇自然為本。如雲雨為云乎。云爲雨乎。孰降施是。皆其自然。又言有無者。內篇明無外篇明有。又內篇中玄極之義皆明有無。如雲夫無形故無不形。無物故無不物。不物者能物物。不形者能形形。故形形物物者。非形非物也。夫非形非物者。求之於形物。不亦惑乎。以是而言雖有變非之言。亦似四句而多在不形而形等。即有無也。又云。有信有情無為無形。如此等例其相非一。故知多是約有無明玄。禮制下明破果不破因。許有衛身安國等。是不破因。但立德下釋不破因。但立德衛身不言招報。即是亦無。慶流後世即是亦有。次斥行相中初斥善行。于中初如雲下明行相。次得有下斥。斥中初判屬初禪。次以小涅槃難。又法下大涅槃難。云妙此等者。即以此妙妙此諸欲。唯妙無慾。是欲皆妙。妙不可得。故云皆無。妙謂涅槃。欲即界系。故證真者欲妙皆無。不得彰言了義說者。縱是菩薩跡在彼教。未得彰灼顯了而說。說彼教主即是大權。世人常云。孔子是儒童

【現代漢語翻譯】出於陰陽（宇宙間兩種相反相成的力量）。八卦六爻也離不開陰陽的變化。變化和相互作用產生了吉兇。吉兇雖然產生，但要窮究其理，達到認識本性的地步，以至於瞭解天命。所以說，這就是通過『有』來闡明『玄』的道理。周易只論述帝王君子之道，以及卜筮陰陽的道理，所以並不超出『有』的範疇。老子主張守雌保弱，去除過分和極端，比如他說『有生於無，難以名狀』，最終又迴歸于『無』。這些都是通過『無』來闡明『玄』的道理。莊子的內篇以自然為根本，比如他說『雨是云形成的嗎？云是雨形成的嗎？是誰降下並施予這一切？』，一切都是自然而然的。又說『有』和『無』，內篇闡明『無』，外篇闡明『有』。而且內篇中關於『玄極』的意義，都在闡明『有』和『無』的關係，比如他說『因為沒有形狀，所以無所不形；因為沒有實體，所以無所不物。不執著於物，才能役使萬物；沒有固定形狀，才能形成各種形狀。』所以，形成各種形狀，產生各種事物的，既不是固定的形狀，也不是固定的事物。如果從固定的形狀和事物中去尋找，豈不是迷惑嗎？』由此看來，雖然有否定之言，也像是四句偈語，但更多的是在『不形而形』等方面，也就是『有』和『無』的關係。又說，『有信實，有情感，無為，無形』，像這樣的例子不勝枚舉，所以說，大多是通過『有』和『無』來闡明『玄』的道理。禮制方面，下面闡明了破『果』不破『因』的道理，允許有衛護自身、安定國家等行為，這是不破『因』。但在『立德』之下解釋不破『因』，只說『立德衛身』，不談招致果報，這就是『亦無』。『慶流後世』，這就是『亦有』。接下來駁斥『行相』，首先駁斥善行，其中首先像『云』下闡明『行相』，其次『得有』下駁斥。駁斥中首先判斷屬於初禪，其次用小涅槃來責難，又用法下用大涅槃來責難。說『妙此等者』，就是用這種『妙』來妙此諸欲，只有『無慾』才是『妙』，慾望都是『妙不可得』的，所以說都是『無』。『妙』指的是涅槃，『欲』指的是界系。所以證得真理的人，慾望和『妙』都是『無』。不能夠明確地說出究竟意義的人，縱然是菩薩，其足跡還在其他教派中，未能明確地顯露出來而說。說其他教派的教主就是大權示現，世人常說，孔子是儒童。

【English Translation】 Originated from Yin and Yang (the two opposite and complementary forces in the universe). The Eight Trigrams and Six Lines also cannot be separated from the changes of Yin and Yang. Changes and interactions give rise to fortune and misfortune. Although fortune and misfortune arise, one must thoroughly investigate their principles to reach the point of understanding one's nature, and even to understand the Mandate of Heaven. Therefore, it is said that this is to clarify the principle of 'mystery' through 'existence'. The Book of Changes only discusses the way of emperors and gentlemen, as well as the principles of divination and Yin and Yang, so it does not go beyond the scope of 'existence'. Lao Tzu advocates maintaining the feminine and preserving weakness, removing excess and extremes, such as when he says 'Existence arises from non-existence, which is difficult to describe', and ultimately returns to 'non-existence'. These are all to clarify the principle of 'mystery' through 'non-existence'. Zhuangzi's Inner Chapters take nature as the foundation, such as when he says 'Is rain formed by clouds? Are clouds formed by rain? Who sends down and bestows all of this?', everything is natural. It also speaks of 'existence' and 'non-existence', the Inner Chapters clarify 'non-existence', and the Outer Chapters clarify 'existence'. Moreover, the meaning of 'supreme mystery' in the Inner Chapters all clarifies the relationship between 'existence' and 'non-existence', such as when he says 'Because it has no form, it is formless; because it has no substance, it is insubstantial. Not being attached to things, one can command all things; having no fixed shape, one can form all shapes.' Therefore, forming all shapes and producing all things is neither a fixed shape nor a fixed thing. If one seeks it from fixed shapes and things, wouldn't it be confusing?' From this, although there are words of negation, it is like a four-line verse, but more of it is in aspects such as 'formless yet forming', which is the relationship between 'existence' and 'non-existence'. It also says, 'There is sincerity, there is emotion, non-action, formlessness', examples like this are countless, so it is said that most of it is to clarify the principle of 'mystery' through 'existence' and 'non-existence'. In terms of etiquette, it explains below the principle of breaking the 'fruit' without breaking the 'cause', allowing actions such as protecting oneself and stabilizing the country, which is not breaking the 'cause'. But under 'establishing virtue', it explains not breaking the 'cause', only saying 'establishing virtue to protect oneself', without mentioning incurring retribution, which is 'also non-existence'. 'Blessings flow to later generations', which is 'also existence'. Next, it refutes 'characteristics of actions', first refuting good deeds, among which it first explains 'characteristics of actions' like 'cloud' below, and then refutes under 'obtaining existence'. In the refutation, it first judges that it belongs to the first dhyana, and then uses small nirvana to question, and then uses great nirvana to question under the law. Saying 'wonderful these and others', is to use this 'wonderful' to make these desires wonderful, only 'no desire' is 'wonderful', desires are all 'wonderful and unattainable', so it is said that they are all 'non-existence'. 'Wonderful' refers to Nirvana, 'desire' refers to the realm system. Therefore, those who attain the truth, desire and 'wonderful' are both 'non-existence'. Those who cannot clearly state the ultimate meaning, even if they are Bodhisattvas, their footsteps are still in other sects, unable to clearly reveal and say. Saying that the leaders of other sects are manifestations of great power, people often say that Confucius is a Confucian child.

菩薩。故三教殊途而同歸。此約釋教開跡而說。方有此言。若開未開。教終是俗。只緣教法猶是有漏世間之法。是故教主未得彰言名為殊途。但息下結行相。诐者險也。佞諂不忠也。次明無記中先明行相。次斥。如文。明惡行中初明行相略斥。次引例。云如莊周斥仁義等者。莊謂孔子為仁義賊。以行仁義雖防小盜。不意大盜。大盜者謂竭仁義以謀其國。竭字非應作揭(去列切)高舉貌也。如負建鼓而求亡子。詎可得乎。亡者逃也。負鼓擊之以求逃者。未之得也。謂孔子負仁義而求自然。未可得也。本以下結斥。斥孔子揭仁義為惡。不意莊周揭自然而為惡也。次明西方。初敘來意。次例外見為三者。破因不破果者。不說往因名為破因。猶存現果名不破果。立現因故名不破因。不言當果名為破果。第二俱破不破一切法者。往因現果現因當果。並破云無故云俱破。而不能破三無為法。名不破一切法。以外道中立虛空常。若擇滅非擇滅。外道法中本無此二。猶存不破故云不破一切法。若復不許立三無為。名破因果及一切法。第三外道與佛法何異者。以第三師難佛法。佛法亦破世間因果。如斷三界一切見愛。亦破三無為。何者。數緣滅處尚自非真。但因此滅而會於真。證位非數亦復如是。此二尚非況復餘一。故知佛法亦破因果及

【現代漢語翻譯】現代漢語譯本菩薩（Bodhisattva，指覺悟的有情）。因此，三教（儒教、道教、佛教）雖然途徑不同，但最終目標是一致的。這是從釋迦牟尼佛教顯現教法的角度來說的，才能這樣說。如果（智慧）沒有開啟，教法始終是世俗的。只因爲教法仍然是有缺陷的世間法。因此，教主（佛陀）沒有明確地說（三教）途徑不同。只是停止結黨營私的行為。『诐』是邪惡的意思，『佞諂』是不忠誠的意思。接下來闡明『無記』（既非善也非惡）中，首先闡明行為表現，然後進行駁斥，就像原文所說的那樣。闡明惡行中，首先簡要地闡明行為表現，然後進行簡要的駁斥。接下來引用例子，說『如莊周斥責仁義等』，莊周認為孔子是仁義的賊，因為施行仁義雖然能防止小偷，卻防不了大盜。大盜是指竭盡仁義來謀取國家的人。『竭』字不應該寫作『揭』（高舉的樣子）。就像揹著建鼓去尋找逃跑的兒子，怎麼可能找到呢？『亡』是逃跑的意思。揹著鼓敲打來尋找逃跑的人，是找不到的。意思是說孔子揹著仁義來尋求自然，是不可行的。『本以下結斥』，總結並駁斥。駁斥孔子揭示仁義是惡行，卻沒有想到莊周揭示自然也是惡行。接下來闡明西方（外道）。首先敘述來意，其次例外地認為有三種情況。『破因不破果』是指，只說往昔的因，稱為『破因』，仍然保留現在的果，稱為『不破果』。建立現在的因，所以稱為『不破因』。不說將來的果，稱為『破果』。第二種情況是『俱破不破一切法』，往昔的因、現在的果、現在的因、將來的果，全部破除，說它們不存在，所以稱為『俱破』。但是不能破除三種無為法（虛空無為、擇滅無為、非擇滅無為），稱為『不破一切法』。因為外道中認為虛空是永恒存在的。至於擇滅和非擇滅，外道法中本來就沒有這兩種，仍然保留著，所以說『不破一切法』。如果又不允許建立三種無為法，就稱為破除了因果以及一切法。第三種情況是『外道與佛法有什麼不同』，第三位論師質問佛法，佛法也破除世間的因果，例如斷除三界（欲界、色界、無色界）的一切見惑和思惑，也破除三種無為法。為什麼呢？因為通過修行而滅除數緣（通過智慧和修行斷滅煩惱而證得的滅），其本身尚且不是真實的，只是通過這種滅而契合于真如。證得的果位也不是數緣，也是如此。這兩種尚且不是真實的，更何況其餘的（虛空無為）呢？所以知道佛法也破除因果以及

【English Translation】 English version Bodhisattva (an enlightened being). Therefore, the three teachings (Confucianism, Taoism, and Buddhism) have different paths but the same ultimate goal. This is said from the perspective of Shakyamuni Buddha revealing the teachings, only then can this be said. If (wisdom) is not opened, the teachings are always worldly. It is only because the teachings are still flawed worldly laws. Therefore, the teacher (Buddha) did not explicitly say that (the three teachings) have different paths. Just stop the behavior of forming cliques for personal gain. '诐' means evil, and '佞諂' means disloyal. Next, in explaining 'avyākrta' (neither good nor evil), first explain the behavior, and then refute it, just as the original text says. In explaining evil deeds, first briefly explain the behavior, and then briefly refute it. Next, cite examples, saying 'like Zhuang Zhou criticizing benevolence and righteousness, etc.', Zhuang Zhou believed that Confucius was a thief of benevolence and righteousness, because practicing benevolence and righteousness can prevent petty thieves, but cannot prevent big thieves. Big thieves refer to those who exhaust benevolence and righteousness to seek their country. The word '竭' should not be written as '揭' (the appearance of holding high). It's like carrying a jiangu drum to find a runaway son, how can you find him? '亡' means to escape. Carrying a drum and beating it to find a runaway person cannot be found. It means that Confucius carrying benevolence and righteousness to seek nature is not feasible. '本以下結斥', summarize and refute. Refuting Confucius's revelation of benevolence and righteousness as evil, but not thinking that Zhuang Zhou's revelation of nature is also evil. Next, explain the West (heretics). First, narrate the intention, and secondly, exceptionally consider that there are three situations. 'Breaking the cause without breaking the effect' means that only talking about the past cause is called 'breaking the cause', and still retaining the present effect is called 'not breaking the effect'. Establishing the present cause is therefore called 'not breaking the cause'. Not talking about the future effect is called 'breaking the effect'. The second situation is 'both breaking without breaking all dharmas', the past cause, the present effect, the present cause, and the future effect are all broken, saying that they do not exist, so it is called 'both breaking'. However, it cannot break the three unconditioned dharmas (ākāśa-asaṃskṛta, nirodha-asaṃskṛta, apratisankhyā-nirodha-asaṃskṛta), called 'not breaking all dharmas'. Because in the heretical path, it is believed that space is eternally existent. As for nirodha and apratisankhyā-nirodha, these two were not originally in the heretical path, and they are still retained, so it is said 'not breaking all dharmas'. If it is not allowed to establish the three unconditioned dharmas, it is called breaking the cause and effect and all dharmas. The third situation is 'what is the difference between the heretical path and the Buddha-dharma', the third teacher questioned the Buddha-dharma, and the Buddha-dharma also breaks the worldly cause and effect, such as cutting off all the delusions of views and thoughts in the three realms (kāmadhātu, rūpadhātu, arūpadhātu), and also breaks the three unconditioned dharmas. Why? Because the cessation of saṃkhyā-nirodha (the cessation attained by cutting off afflictions through wisdom and practice), is not real in itself, but only through this cessation does it conform to Suchness. The position attained is also not saṃkhyā-nirodha, and it is also like this. These two are not real, let alone the remaining one (ākāśa-asaṃskṛta)? Therefore, it is known that the Buddha-dharma also breaks cause and effect and

三無為。又大乘亦破小乘因果及三無為。當知第三與佛法不異。大論去。答邪正不同。我正法中雖體析殊。並是正法。外道亦有下重難。外道邪因緣下重答。邪正既別體析不同。有人下復出他難。他人云。外道但云破因破果破但是析。不名為體。當知外道唯析無體。今明去正釋也。破語意通兼于體析。若邪若正俱有破名。如佛法中大乘名體。中論大乘首尾皆破。豈以名破則非體耶。故知破名兼于體析。是故但依大論邪正因緣。以判大小及邪正等。次明行相自三。初釋惡行。先舉況。云真觀空人等者。出世觀于無漏真空之人。尚不作于有漏諸善。況作有漏三途惡耶。故知作惡非出世士。起空下明空見為惑所依。同我下正釋空見三法。初一切智中初明空見生使。云人不知空等者。見他一切不解空人。慢他如土。次引六師為例。云若有慚愧等者。此指六宗迦羅鳩馱。具如前說。背膾等者。無慚之人以木像背用切魚膾。將佛經論用糊屏風。天雷之時而井中尿。佛法因果隔世方現。豈以現在未報而謂無礙。次自行下斥失。次是人直髮下明神通。空見既盛但成鬼通等三。又廣尋下明韋陀以韋陀見廣破於他。嘊犬斗也。喍者齒不正也。嗥者犬怒也。吠者犬鳴也。兼略釋疑使。次明化他亦三不同。自惡勸善。既以惡為實以善為權。下文

自行善自行無記。還以善及無記。以之為實余則為權。次明內邪。先小次大。初文先標門相。次明四門行相。初明有門自行中。初略明三行。九十下引證邪門。次明正法本意。次斥人成失。次略例化他。次例三。次大中初自行。次化他。次斥失總結。並如文。並決中初舉四譬。初云金鐵二鎖者。大論二十五云。譬在囹圄桎梏所拘。雖復蒙赦更系金鎖。人為愛系如在囹圄。雖得出家更著禁戒如系金鎖。今借譬此內外生著。在獄鐵鎖如外計。逢赦金鎖如內計。金鐵雖殊被縛義等。佛法雖勝見系無差。玉鼠二璞者。璞者玉也。鄭重玉璞。若有得者與其厚賜。周人聞之規其厚賜。周人風俗名死鼠為玉璞。乃將詣鄭。鄭人笑之。其人悟已答鄭人曰。楚人鳳皇其實山雞。以楚王重鳳有不識鳳者。路行見擔山雞者。問之曰。此何鳥。擔者知其不識。乃戲曰鳳皇。其人謂實便問擔者。販耶。答。販。問。幾錢。答。萬錢用價買之。擬欲上王得已便死。楚王聞之愧而召問。王亦謂實乃以十萬賜之。故知周鄭之體凈穢永殊。無著如鄭起見如周。名同體異。此之謂也。有於三藏乃至圓教四門之名。義之如璞。起于見愛其如死鼠。牛驢二乳者。大論二十云。余處或有好語。亦從佛經中出。若非佛法初聞似好。久則不妙。譬如驢乳其色雖同抨但成

糞。故佛法外語同有不殺慈悲之言。搜窮其實盡歸虛妄。今此亦爾。外計雖有有無等言。研核其實盡歸虛妄。佛法大小一十六門。雖云有無。但破執心自歸正轍。故云有成不成。于外起計如驢乳。藏等起計如牛乳。乳名雖同其體永別。見名雖等所執各異。外雖除執無理可成。藏等離著自入正轍。研練者謂核歸本宗。迦羅鎮頭等者。大經第六四依品簡田中雲。善男子。如迦羅林其樹眾多。唯有一株鎮頭迦樹。二果相似。是果熟時。有一女人悉皆拾取。鎮頭迦果唯有一分。迦羅迦果乃有十分。女人不識持來詣市。凡愚不識買迦羅迦。啖已命終。有智人輩聞是事已。問是女人。汝於何處得是果來。女人示處。諸人即言。彼方多有迦羅迦樹。唯有一株鎮頭迦樹。諸人知已笑而捨去。經譬僧藍惡眾清眾。今藉以譬內見外見。二見名同有害不害。如外見發說無因果。歸於邪無。若內見起。猶執大小經論所詮。害謂損其善根。次廣斥中初約神我斥。各執下總斥非諦。自謂下斥有苦集而無道滅。自言下斥非正解。雖起下約願行斥。次約三法斥。根本變化者。依于根本十四變化。所謂初禪初禪化。初禪欲界化。二禪三變化。三禪四變化。四禪五變化。上能兼下通成十四變化不同。十八變者亦屬身通。一右脅出水。二左脅出火。三左出水。

【現代漢語翻譯】現代漢語譯本糞。所以佛法和外道都有不殺慈悲的說法。但追究其根本，最終都歸於虛妄。現在這裡也是這樣。外道的理論雖然有『有』或『無』等說法，但研究考察它們的實質，最終都歸於虛妄。佛法的大小乘十六個法門，雖然也說『有』或『無』，但只是爲了破除執著之心，使人自然歸於正道。所以說『有成』或『不成』。對外道產生計較，就像驢乳一樣；對三藏等佛法產生計較，就像牛乳一樣。雖然都叫『乳』，但它們的本質永遠不同。見解的名稱雖然相同，但所執著的卻各不相同。外道即使去除執著，也無法成就真理；三藏等佛法離開執著，自然進入正道。『研練者謂核歸本宗』，意思是研究和提煉，最終迴歸到本宗的教義。『迦羅鎮頭等者』。《大般涅槃經》第六卷《四依法品》中簡別田地時說：『善男子，譬如迦羅林，其中樹木眾多，只有一株鎮頭迦樹。兩種果實相似。當果實成熟時，有一個女人全部拾取。鎮頭迦果只有一小部分，迦羅迦果卻有十分之多。女人不認識，拿到市場上去賣。愚蠢的人不認識，買了迦羅迦果，吃了之後就死了。有智慧的人聽到這件事後，問那個女人：你從哪裡得到這些果實？女人指明地點。眾人就說：那個地方有很多迦羅迦樹，只有一株鎮頭迦樹。眾人知道后，笑著離開了。』經文用這個比喻僧團中的惡眾和清凈的僧眾。現在借用這個比喻來比喻內見和外見。兩種見解名稱相同，但一個有害，一個無害。例如外道見解，說沒有因果，歸於邪無。如果產生內道見解，仍然執著于大小乘經論所詮釋的道理。『害』是指損害其善根。接下來廣泛地駁斥，首先從神我方面駁斥。『各執下總斥非諦』，意思是各自執著，總的來說都不是真諦。『自謂下斥有苦集而無道滅』，意思是自認為有苦和集，卻沒有道和滅。『自言下斥非正解』，意思是自認為不是正確的解脫。『雖起下約願行斥』，意思是即使發起願行，也是錯誤的。接下來從三法（戒定慧）方面駁斥。『根本變化者』，是依據根本的十四種變化。所謂初禪、初禪化，初禪、欲界化，二禪三種變化，三禪四種變化，四禪五種變化。上面可以兼顧下面，總共形成十四種不同的變化。十八變也屬於神通。一、右脅出水。二、左脅出火。三、左出水。

【English Translation】 English version Excrement. Therefore, both Buddhist and non-Buddhist teachings contain the words of non-killing and compassion. However, upon thorough investigation, they all ultimately return to emptiness and illusion. This is also the case here. Although external doctrines have statements such as 'existence' or 'non-existence,' when their essence is examined, they all ultimately return to emptiness and illusion. The sixteen gates of Buddhist teachings, both Mahayana and Hinayana, although speaking of 'existence' or 'non-existence,' are merely to break the mind's attachment and lead it naturally to the right path. Therefore, it is said 'there is accomplishment' or 'no accomplishment.' To have calculations towards external doctrines is like donkey's milk; to have calculations towards the Tripitaka (藏, Zàng - the three collections of Buddhist texts) and other Buddhist teachings is like cow's milk. Although both are called 'milk,' their essence is eternally different. Although the names of views are the same, what they are attached to is different. Even if external doctrines remove attachment, they cannot achieve truth; the Tripitaka and other Buddhist teachings, by leaving attachment, naturally enter the right path. 'Those who refine and practice say that the core returns to the original sect,' meaning that study and refinement ultimately return to the doctrines of the original sect. 'Kala and Jintou, etc.' The Mahaparinirvana Sutra (大般涅槃經, Dà bān niè pán jīng - The Great Nirvana Sutra), in the fourth section, 'Relying on the Law,' when distinguishing fields of merit, says: 'Good man, it is like the Kala forest, where there are many trees, but only one Jintouka (鎮頭迦, Zhèn tóu jiā) tree. The two fruits are similar. When the fruits are ripe, a woman gathers them all. There is only a small portion of Jintouka fruits, but there are ten portions of Kalaka fruits. The woman does not recognize them and takes them to the market to sell. Foolish people do not recognize them, buy the Kalaka fruits, and die after eating them. Wise people, hearing of this, ask the woman: Where did you get these fruits? The woman points out the place. The people then say: In that place, there are many Kalaka trees, but only one Jintouka tree. Knowing this, the people laugh and leave.' The sutra uses this analogy to compare the evil assembly and the pure assembly in the Sangha (僧團, Sēng tuán - Buddhist monastic community). Now, this analogy is borrowed to compare internal views and external views. The two views have the same name, but one is harmful and the other is harmless. For example, external views say there is no cause and effect, returning to nihilistic non-existence. If internal views arise, they still cling to the teachings explained in the Mahayana and Hinayana sutras. 'Harm' refers to harming one's roots of goodness. Next, there is a broad refutation, first from the aspect of the self. 'Each clings to what is below, generally refuting what is not true,' meaning that each clings to their own views, and generally speaking, they are not the true Dharma. 'Self-proclaimed below refutes having suffering and accumulation but not the path and cessation,' meaning that they believe in suffering and accumulation, but not the path and cessation. 'Self-proclaimed below refutes not being the correct liberation,' meaning that they believe they are not the correct liberation. 'Although arising below refutes vows and practices,' meaning that even if vows and practices are initiated, they are wrong. Next, there is a refutation from the aspect of the three Dharmas (戒定慧, Jiè dìng huì - morality, concentration, and wisdom). 'Fundamental transformations' are based on the fourteen fundamental transformations. These are the first Dhyana (初禪, Chū chán - first meditative absorption), the transformation of the first Dhyana, the transformation of the first Dhyana and the desire realm, three transformations of the second Dhyana, four transformations of the third Dhyana, and five transformations of the fourth Dhyana. The higher can encompass the lower, forming a total of fourteen different transformations. The eighteen transformations also belong to supernatural powers. One, water emerges from the right side. Two, fire emerges from the left side. Three, water emerges from the left side.

四右出火。身上下出水火為四。並前為八。九履水如地。十履地如水。十一從空中沒而復現地。十二地沒而現空中。空中行住坐臥為四。十七或現大身滿虛空中。十八大復現小。凡如意通皆名變化。又瑞應經中佛為迦葉。作十八變。亦是如意通相。所讀韋陀至非法界流等者。既是世智則非法界任運流出陀羅尼總持之力。非不思議三輪化益。雖斷鈍使下。通約邪道斥。既計非想等以為涅槃。但能斷于下八地惑。厭下欣上猶如屈步。非想壽盡。順后受業之所牽生。隨道受報。二約所依中。初三外下斥失。此雖下開權。次引況。舉無情華葉尚悟支佛。故如發見能助正道。所以見發不須卒斷。然支佛下比所依法邪正不同。華葉雖非正法能令悟理。外見亦爾。縱因外見令入正法。然所依見體終是邪。末代癡人聞密得見意。復聞華葉為支佛因。便以己見謂為真實。故重斥云。皆由著心故法非正。若三藏下次內法中。先約四教。初三藏中先經。次論。引妙勝定經等者。彼經佛告阿難。吾卻後二月于拘尸城滅度之後。八十年中多有眾生端坐樹下。觀除入舍。十億眾生九億得四果。二百年時百億眾生十億得四果。三百年後五百年前。我諸弟子漸著惡法。心懷嫉妒邪命自活。五百億人作沙門。一億人得沙門果。五百年後我諸弟子身著俗服。

【現代漢語翻譯】現代漢語譯本『四右出火』：身體右側出火。『身上下出水火為四』：身體上部出水，下部出火，反之亦然，合為四種變化。加上前面的四種，總共八種。『九履水如地』：在水面上行走如同在陸地上行走。『十履地如水』：在陸地上行走如同在水面上行走。『十一從空中沒而復現地』：從空中消失，然後在陸地上重新出現。『十二地沒而現空中』：從陸地上消失，然後在空中出現。『空中行住坐臥為四』：在空中行走、站立、坐著、躺臥，合為四種。『十七或現大身滿虛空中』：有時顯現巨大的身體，充滿整個天空。『十八大復現小』：巨大的身體又變回原來的大小。所有這些如意神通都稱為變化。此外，《瑞應經》中記載，佛陀為迦葉（Kasyapa，佛陀的弟子）展示了十八種變化，這也是如意神通的表現。『所讀韋陀至非法界流等者』：所讀的《吠陀經》（Veda，古印度教的經書）等，屬於世俗的智慧，因此不是從法界（Dharmadhatu，諸法實相的境界）自然流出的陀羅尼（Dharani，總持）的總持之力，不是不可思議的三輪（身輪、口輪、意輪）教化利益。『雖斷鈍使下』：即使斷除了下部的煩惱。『通約邪道斥』：總的來說，這是對邪道的駁斥。『既計非想等以為涅槃』：既然把非想非非想處天（Neither perception nor non-perception，佛教中三界天的最高層）等境界當作涅槃（Nirvana，解脫）。『但能斷于下八地惑』：只能斷除下八地的迷惑。『厭下欣上猶如屈步』：厭惡地獄，欣求上界，就像彎曲的腳步一樣。『非想壽盡』：當非想非非想處天的壽命結束時。『順后受業之所牽生』：順著後世所受的業力牽引而生。『隨道受報』：隨著所修的道而承受果報。『二約所依中』：第二，從所依的角度來說。『初三外下斥失』：最初的三種外道觀點，都是錯誤的。『此雖下開權』：這裡雖然是方便開顯。『次引況』：接下來引用比喻。『舉無情華葉尚悟支佛』：舉例說，無情的花葉尚且能使辟支佛（Pratyekabuddha，獨覺佛）覺悟。『故如發見能助正道』：所以說，像頭髮這樣的外在事物，也能幫助修行正道。『所以見發不須卒斷』：所以說，看到頭髮不需要立刻斷除。『然支佛下比所依法邪正不同』：然而，辟支佛以下所依據的法，邪正不同。『華葉雖非正法能令悟理』：花葉雖然不是正法，但能使人領悟真理。『外見亦爾』：外道見解也是如此。『縱因外見令入正法』：縱然因為外道見解而進入正法。『然所依見體終是邪』：然而，所依據的見解本質終究是邪的。『末代癡人聞密得見意』：末法時代的愚癡之人，聽到密法中『得見』的說法。『復聞華葉為支佛因』：又聽到花葉是辟支佛的因緣。『便以己見謂為真實』：便把自己的見解當作真實。『故重斥云，皆由著心故法非正』：所以再次駁斥說，都是因為執著於心，所以法不是正法。『若三藏下次內法中』：如果從三藏（Tripitaka，佛教經典的總稱）以下來說，屬於內法之中。『先約四教』：首先從四教（藏、通、別、圓四教）來說。『初三藏中先經』：在三藏教中，首先是經藏。『次論』：其次是論藏。『引妙勝定經等者』：引用《妙勝定經》等經典。『彼經佛告阿難』：那部經中，佛陀告訴阿難（Ananda，佛陀的十大弟子之一）。『吾卻後二月于拘尸城滅度之後』：我將在兩個月后在拘尸那迦城（Kushinagar，佛陀涅槃之地）涅槃。『八十年中多有眾生端坐樹下』：八十年中，會有很多眾生端坐在樹下。『觀除入舍』：觀察、去除、進入、捨棄。『十億眾生九億得四果』：十億眾生中有九億證得四果（聲聞乘的四種果位）。『二百年時百億眾生十億得四果』：二百年時，百億眾生中有十億證得四果。『三百年後五百年前』：三百年後到五百年前。『我諸弟子漸著惡法』：我的弟子們逐漸執著于惡法。『心懷嫉妒邪命自活』：心中懷著嫉妒，用不正當的手段謀生。『五百億人作沙門』：五百億人出家做沙門（Sramana，佛教出家人的通稱）。『一億人得沙門果』：一億人證得沙門果。『五百年後我諸弟子身著俗服』：五百年後，我的弟子們身穿世俗的服裝。

【English Translation】 English version 『Four right emits fire』: The right side of the body emits fire. 『Body up and down emits water and fire as four』: The upper part of the body emits water, and the lower part emits fire, and vice versa, making four kinds of transformations. Adding the previous four, there are a total of eight. 『Nine walks on water as on land』: Walking on water as if walking on land. 『Ten walks on land as on water』: Walking on land as if walking on water. 『Eleven disappears from the air and reappears on land』: Disappearing from the air and then reappearing on land. 『Twelve disappears from the land and appears in the air』: Disappearing from the land and then appearing in the air. 『Walking, standing, sitting, and lying in the air as four』: Walking, standing, sitting, and lying in the air, making four kinds. 『Seventeen sometimes manifests a large body filling the empty space』: Sometimes manifesting a huge body that fills the entire sky. 『Eighteen large reappears small』: The huge body returns to its original size. All these psychic powers are called transformations. In addition, the Suiying Jing records that the Buddha showed eighteen transformations to Kasyapa (one of the Buddha's disciples), which is also a manifestation of psychic powers. 『What is read in the Vedas to the illegal realm flow, etc.』: What is read in the Vedas (ancient Hindu scriptures), etc., belongs to worldly wisdom, so it is not the power of Dharani (total retention) that naturally flows out of the Dharmadhatu (the realm of the true nature of all dharmas), and it is not the inconceivable three wheels (body, speech, and mind) of teaching and benefiting. 『Although the blunt messengers are cut off』: Even if the lower afflictions are cut off. 『Generally speaking, it is a rejection of heresy』: Generally speaking, this is a refutation of heretical paths. 『Since they regard neither perception nor non-perception as Nirvana』: Since they regard the realm of Neither perception nor non-perception (the highest level of the heavens in Buddhism) as Nirvana (liberation). 『But can only cut off the delusions of the lower eight grounds』: Can only cut off the delusions of the lower eight grounds. 『Disgusted with the lower and happy with the upper is like bending a step』: Disgusted with the lower realm and happy with the upper realm, like bending a step. 『The life of neither perception nor non-perception ends』: When the life of Neither perception nor non-perception ends. 『Following the karma received in the next life』: Following the karma received in the next life. 『Receiving rewards according to the path』: Receiving rewards according to the path cultivated. 『Two about what is relied on』: Second, from the perspective of what is relied on. 『The first three external rejections are lost』: The first three external views are all wrong. 『Although this is a convenient opening below』: Although this is a convenient opening below. 『Next, quote the situation』: Next, quote a metaphor. 『To mention that even inanimate flowers and leaves can enlighten Pratyekabuddhas』: To give an example, even inanimate flowers and leaves can enlighten Pratyekabuddhas (solitary Buddhas). 『Therefore, seeing hair can help the right path』: Therefore, seeing external things like hair can also help cultivate the right path. 『So seeing hair does not need to be cut off immediately』: So seeing hair does not need to be cut off immediately. 『However, the dharmas relied on below the Pratyekabuddha differ in right and wrong』: However, the dharmas relied on below the Pratyekabuddha differ in right and wrong. 『Although flowers and leaves are not the right dharma, they can lead to enlightenment』: Although flowers and leaves are not the right dharma, they can lead to enlightenment. 『External views are also like this』: External views are also like this. 『Even if external views lead to the right dharma』: Even if external views lead to the right dharma. 『However, the essence of the views relied on is ultimately wrong』: However, the essence of the views relied on is ultimately wrong. 『Foolish people in the last age hear the meaning of 『seeing』 in the secret dharma』: Foolish people in the Dharma-ending Age hear the saying of 『seeing』 in the secret dharma. 『And hear that flowers and leaves are the cause of Pratyekabuddhas』: And hear that flowers and leaves are the cause of Pratyekabuddhas. 『Then they regard their own views as real』: Then they regard their own views as real. 『Therefore, it is repeatedly refuted that all dharmas are not right because of attachment to the mind』: Therefore, it is repeatedly refuted that all dharmas are not right because of attachment to the mind. 『If from the Tripitaka downwards, it belongs to the inner dharma』: If from the Tripitaka (the general term for Buddhist scriptures) downwards, it belongs to the inner dharma. 『First, about the four teachings』: First, from the four teachings (the four teachings of the Tripitaka, Common, Separate, and Perfect). 『First in the Tripitaka is the Sutra』: First in the Tripitaka teaching is the Sutra Pitaka. 『Next is the Treatise』: Next is the Treatise Pitaka. 『Quoting the Wonderful Victory Samadhi Sutra, etc.』: Quoting the Wonderful Victory Samadhi Sutra, etc. 『In that sutra, the Buddha told Ananda』: In that sutra, the Buddha told Ananda (one of the Buddha's ten great disciples). 『After I pass away in Kushinagar two months later』: I will pass away in Kushinagar (the place of the Buddha's Nirvana) in two months. 『In eighty years, many beings will sit upright under trees』: In eighty years, many beings will sit upright under trees. 『Observing, removing, entering, and abandoning』: Observing, removing, entering, and abandoning. 『Nine hundred million out of ten billion beings will attain the four fruits』: Nine hundred million out of ten billion beings will attain the four fruits (the four stages of the Hearer vehicle). 『Ten billion out of one hundred billion beings will attain the four fruits in two hundred years』: Ten billion out of one hundred billion beings will attain the four fruits in two hundred years. 『Three hundred years later to five hundred years ago』: Three hundred years later to five hundred years ago. 『My disciples will gradually become attached to evil dharmas』: My disciples will gradually become attached to evil dharmas. 『Harboring jealousy and living by wrong means』: Harboring jealousy and living by wrong means. 『Five hundred billion people will become Sramanas』: Five hundred billion people will become Sramanas (a general term for Buddhist renunciates). 『One hundred million people will attain the fruit of Sramana』: One hundred million people will attain the fruit of Sramana. 『Five hundred years later, my disciples will wear secular clothes』: Five hundred years later, my disciples will wear secular clothes.

畜養貓貍驢馬積聚穀米。自作自啖畜養奴婢。當知爾時十萬億人出家。一萬人得沙門果。八百年後千年之前。億億人出家作沙門。百人得四沙門果。今初舉百即八十年也。總舉大數故云百年。故知去佛世遠。人根轉鈍得道彌少。若以著心聞無著法。亦皆起著。如辟支佛以無著心緣于華葉。尚得悟于無著之果。當知下結意。譬如下斥依法起計。知門下合。速出下勸進。複次下斥能計者闕行之失。初法。如文。譬云久住城門等者。正法所都為城。通法之教曰門。四門相望互有精粗及巧拙等。巧拙只是重明精粗。以著心故習四門法積歲方成。修習時過第一義諦。此生非冀。謂南是北非者。略舉二門。即是四門互相是非。不能入道。著者下合。媒者和合之主。炫者行賣其身。今以自身為主行賣其見。自媒自炫以求顯達。宣媒炫言故云打自大鼓。處眾自高故曰豎我慢幢。方等問橋等者。譬長時之失。彼方等陀羅尼經第三云。我于往昔作一居士。受性憍慢不求出世之典。有一比丘來詣我所。從我乞求濟身之具。我時問言。沙門釋子汝從何來。何所求索。為姓何等。學何等律。習何等經。三業之中常求何業。如是重重問無窮已。得患便死。是故施時不須分別莫擇上下。又我于往昔作一比丘。時有居士設大施會。施於一切沙門婆羅門貧

窮下賤。所須珍寶衣服飲食。我時貧窮故詣會所。于其中路見有大橋。于其橋上見眾多人匆匆往來。時諸人中有一智者。我以愚意問彼人言。是橋何人之所作耶。是河從何來。今向何處去。此木何林所生。何人所斫。何象所載。此木為是青松白松。如是次第設於七千八百問已。爾時智者便語我言。咄癡沙門。居士請汝但涉路去。至於會所可得悅意。汝今徒問如是等事。于身無利。咄癡沙門。今且速去。還當語汝。我時聞此便到會所。食已蕩盡財物無餘。見已懊惱結恨嗥叫。是何苦哉。卻到橋上見向智人。智人問言。汝為憔悴多不吉耶。答言。我向徒問無益之言。使我果不值于飲食財物。智人語我。夫為沙門。于身無益理不應問。應觀諸法于身利者。宜應須問。云何為利。謂不讚己不毀他。觀平等法。自既利己復能利他。是時有九十億諸忉利天。聽智者說發菩提心。是故當知正法四門皆可入道。然於一門為己所入。三門非宜尚非己利。況復世間有漏法耶。人亦下合。老無三味者大經十一云。譬如甘蔗既被壓已。滓無復味。壯年盛色既被老壓。無三種味。一者出家。二者讀誦。三者坐禪。次通教中先判同異。有法譬合。天門直華等者。以直對曲以華對陋。此以通教為直為華。不假觀于無常苦等。徑觀于理故名為直。巧拙如

【現代漢語翻譯】現代漢語譯本：我非常貧窮，需要珍寶、衣服和飲食。因為貧窮，我前往一個聚會場所。在路上，我看到一座大橋，橋上人來人往，非常繁忙。人群中有一位智者。我以愚昧的心向他提問：『這座橋是誰建造的？這條河從哪裡流來？又要流向哪裡？這些木材是從哪個森林砍伐的？是誰砍伐的？由什麼大象運載？這些木材是青松還是白松？』就這樣，我連續提出了七千八百個問題。當時，那位智者對我說：『唉，愚蠢的沙門（shā mén，出家修道的人），請你趕快趕路，到達聚會場所才能得到快樂。你現在徒勞地問這些事情，對你自身沒有任何好處。唉，愚蠢的沙門，現在趕快走吧，以後再告訴你。』當時我聽了這些話，就到了聚會場所。吃喝完畢，所有的財物都蕩然無存。我看到這種情況，懊惱不已，結下怨恨，嚎啕大哭：『這是多麼痛苦啊！』於是我又回到橋上，見到了之前的智者。智者問我：『你為何如此憔悴，看起來很不吉利？』我回答說：『我之前徒勞地問了許多無益的問題，結果導致我沒有得到飲食和財物。』智者對我說：『作為沙門，對於自身沒有益處的問題不應該問。應該觀察諸法，只問對自身有利的問題。』什麼是有利呢？就是不讚揚自己，也不詆譭他人，觀察平等的法。這樣既能利益自己，又能利益他人。』當時，有九十億諸忉利天（dāo lì tiān，佛教中的欲界第二天）聽了智者的話，發起了菩提心（pú tí xīn，覺悟之心）。所以要知道，正法的四門都可以入道，但只要選擇一門適合自己的即可。其他三門如果對自己不合適，尚且對自己沒有好處，更何況是世間有漏的法呢？人也逐漸衰老，沒有三昧（sān mèi，佛教中的一種定境）的人，《大般涅槃經》第十一卷說：『譬如甘蔗被榨取之後，甘蔗渣就沒有味道了。壯年時美好的容色被衰老壓迫，就沒有三種味道了。』這三種味道是：一者出家，二者讀誦，三者坐禪。其次，在通教（tōng jiào，佛教中的一種教義）中，先判斷相同和不同之處。有法譬合，天門直華等，用『直』來對應『曲』，用『華』來對應『陋』。這裡以通教為『直』為『華』，不需要觀察無常、苦等，直接觀察真理，所以稱為『直』。至於巧拙，就像…… English version: I was very poor and needed treasures, clothes, food, and drink. Because of my poverty, I went to a gathering place. On the way, I saw a large bridge with many people hurrying back and forth. Among the people was a wise man. With a foolish mind, I asked him: 'Who built this bridge? Where does this river come from? Where is it going? From which forest were these timbers cut? Who cut them? What elephant carried them? Are these timbers pine or fir?' In this way, I asked seven thousand eight hundred questions in succession. At that time, the wise man said to me: 'Alas, foolish shamen (shā mén, a Buddhist monk), please hurry on your way. Only by reaching the gathering place can you find joy. You are now asking these things in vain, which are of no benefit to yourself. Alas, foolish shamen, go quickly now, and I will tell you later.' At that time, I listened to these words and went to the gathering place. After eating and drinking, all my possessions were gone. Seeing this, I was annoyed, bore resentment, and wailed: 'How painful this is!' Then I returned to the bridge and saw the wise man from before. The wise man asked me: 'Why are you so haggard and look so unlucky?' I replied: 'I asked many useless questions in vain, which resulted in my not obtaining food and possessions.' The wise man said to me: 'As a shamen, you should not ask questions that are of no benefit to yourself. You should observe all dharmas (dharma, the teachings of the Buddha) and only ask questions that are beneficial to yourself.' What is beneficial? It is not praising oneself or disparaging others, and observing the dharma (dharma, the teachings of the Buddha) of equality. In this way, one can benefit oneself and also benefit others.' At that time, ninety billion Trayastrimsa (dāo lì tiān, the Heaven of the Thirty-three Gods) beings, upon hearing the words of the wise man, aroused bodhicitta (pú tí xīn, the mind of enlightenment). Therefore, know that all four doors of the Right Dharma (dharma, the teachings of the Buddha) can lead to the path, but one should choose the one that is suitable for oneself. If the other three doors are not suitable for oneself, they will not benefit oneself, let alone the defiled dharmas (dharma, the teachings of the Buddha) of the world? People also gradually age, and those without samadhi (sān mèi, a state of meditative consciousness) are like this. The eleventh volume of the Nirvana Sutra says: 'It is like sugarcane that has been squeezed, and the pulp has no taste. The beautiful appearance of youth is oppressed by old age, and there are no three tastes.' These three tastes are: first, renunciation; second, reading and reciting; and third, sitting in meditation. Secondly, in the Common Teaching (tōng jiào, a type of Buddhist teaching), first judge the similarities and differences. There are analogies of the Dharma, such as the 'straight gate of heaven' and 'flowers,' using 'straight' to correspond to 'crooked' and 'flowers' to correspond to 'ugly.' Here, the Common Teaching is considered 'straight' and 'flowery,' without needing to observe impermanence, suffering, etc., directly observing the truth, so it is called 'straight.' As for skill and clumsiness, it is like...

【English Translation】 English version: I was very poor and needed treasures, clothes, food, and drink. Because of my poverty, I went to a gathering place. On the way, I saw a large bridge with many people hurrying back and forth. Among the people was a wise man. With a foolish mind, I asked him: 'Who built this bridge? Where does this river come from? Where is it going? From which forest were these timbers cut? Who cut them? What elephant carried them? Are these timbers pine or fir?' In this way, I asked seven thousand eight hundred questions in succession. At that time, the wise man said to me: 'Alas, foolish shamen (shā mén, a Buddhist monk), please hurry on your way. Only by reaching the gathering place can you find joy. You are now asking these things in vain, which are of no benefit to yourself. Alas, foolish shamen, go quickly now, and I will tell you later.' At that time, I listened to these words and went to the gathering place. After eating and drinking, all my possessions were gone. Seeing this, I was annoyed, bore resentment, and wailed: 'How painful this is!' Then I returned to the bridge and saw the wise man from before. The wise man asked me: 'Why are you so haggard and look so unlucky?' I replied: 'I asked many useless questions in vain, which resulted in my not obtaining food and possessions.' The wise man said to me: 'As a shamen, you should not ask questions that are of no benefit to yourself. You should observe all dharmas (dharma, the teachings of the Buddha) and only ask questions that are beneficial to yourself.' What is beneficial? It is not praising oneself or disparaging others, and observing the dharma (dharma, the teachings of the Buddha) of equality. In this way, one can benefit oneself and also benefit others.' At that time, ninety billion Trayastrimsa (dāo lì tiān, the Heaven of the Thirty-three Gods) beings, upon hearing the words of the wise man, aroused bodhicitta (pú tí xīn, the mind of enlightenment). Therefore, know that all four doors of the Right Dharma (dharma, the teachings of the Buddha) can lead to the path, but one should choose the one that is suitable for oneself. If the other three doors are not suitable for oneself, they will not benefit oneself, let alone the defiled dharmas (dharma, the teachings of the Buddha) of the world? People also gradually age, and those without samadhi (sān mèi, a state of meditative consciousness) are like this. The eleventh volume of the Nirvana Sutra says: 'It is like sugarcane that has been squeezed, and the pulp has no taste. The beautiful appearance of youth is oppressed by old age, and there are no three tastes.' These three tastes are: first, renunciation; second, reading and reciting; and third, sitting in meditation. Secondly, in the Common Teaching (tōng jiào, a type of Buddhist teaching), first judge the similarities and differences. There are analogies of the Dharma, such as the 'straight gate of heaven' and 'flowers,' using 'straight' to correspond to 'crooked' and 'flowers' to correspond to 'ugly.' Here, the Common Teaching is considered 'straight' and 'flowery,' without needing to observe impermanence, suffering, etc., directly observing the truth, so it is called 'straight.' As for skill and clumsiness, it is like...

前二醫之譬。華謂華整。觀幻空等不同析有龜毛之拙。別圓相望亦復如是。天門者皇城正門。余門者偏門也。前之兩教見真諦王。后之兩教見中道王。若法華玄中。則以真諦如見使君。複次下依門起見。有法譬合。利根下嘆失。別圓中先辨同異。次斥失。並如文。以此而觀下結勸。須辨內外大小能所是非巧拙曲直。能知此者。如明眼人自曉清濁。清濁者。諸教諸門有著無著展轉相形。次明見起所由。初通標頭數。云五番者。總以外見及犢子等。為邪宗一番。四教為四。言廣論無量者。如上九禪禪中地地皆能發於一百四十。又因禪發為百四十。若更因聞又百四十。是則無量二百八十。良以下判所因通別發法不同。云通修止觀者。觀陰入境也。通修之時止觀體一。凡有所發必有所依。故見是慧性。發必依觀。禪是定性。發必依止。次判難易中初法。次譬。如人久別等者。名如一切智。智則難忘。面如通等故事易忘。若先世下明邪正。有鬼緣等者。發心邪僻與鬼交往。名為鬼緣。是故今世鬼則加之。則能發鬼神通。聖加亦爾。可以比知。複次先未識下。明見境意。初法。次譬。初法者。恐不識之隨見造行。或匆匆卒斷失於方便。如蠱等者。蠱字應作蠱。謂事毒也。谷之久積變為飛蠱。因食入腹而能害人。如本有蠱病復患寸白

【現代漢語翻譯】現代漢語譯本前二醫之譬（比喻）。華謂華整（指華佗和華整）。觀幻空等不同析有龜毛之拙（觀察幻象、空性等，如果不能正確分析，就會像分析烏龜毛一樣徒勞無功）。別圓相望亦復如是（別教和圓教相互比較也是如此）。天門者皇城正門（天門是皇城的正門），余門者偏門也（其他的門是偏門）。前之兩教見真諦王（之前的兩種教義見到了真諦之王），后之兩教見中道王（之後的兩種教義見到了中道之王）。若法華玄中（如果按照《法華玄義》），則以真諦如見使君（那麼真諦就像見到了使君）。複次下依門起見（接下來依據不同的門徑產生不同的見解），有法譬合（有法說、比喻和合說）。利根下嘆失（利根之人感嘆迷失），別圓中先辨同異（在別教和圓教中，首先辨別相同和不同之處），次斥失（然後斥責迷失），並如文（都如經文所說）。以此而觀下結勸（通過這些觀察，最後總結勸誡）。須辨內外大小能所是非巧拙曲直（必須辨別內外、大小、能所、是非、巧拙、曲直）。能知此者（能夠了解這些的人），如明眼人自曉清濁（就像明眼人自己明白清濁）。清濁者（清濁是指），諸教諸門有著無著展轉相形（各種教義、各種門徑，有著和無著相互比較）。次明見起所由（接下來闡明見解產生的緣由）。初通標頭數（首先總的標明種類和數量），云五番者（說五種型別），總以外見及犢子等（總的來說，包括外道見解以及犢子部等），為邪宗一番（作為邪宗一類）。四教為四（四教是四類）。言廣論無量者（說廣泛論述是無量的），如上九禪禪中地地皆能發於一百四十（例如在上面的九禪中，每一禪定中的每一地都能引發一百四十種）。又因禪發為百四十（又因為禪定而引發一百四十種）。若更因聞又百四十（如果再因為聽聞而引發，又是百四十種）。是則無量二百八十（那麼就是無量的二百八十種）。良以下判所因通別發法不同（下面判斷所依據的共通和個別，以及引發法門的不同）。云通修止觀者（說共通修習止觀的人），觀陰入境也（是觀察五陰，進入境界）。通修之時止觀體一（共通修習的時候，止和觀本體是一致的）。凡有所發必有所依（凡是所引發的，必定有所依據）。故見是慧性（所以見是智慧的性質），發必依觀（引發必定依據觀）。禪是定性（禪是禪定的性質），發必依止（引發必定依據止）。次判難易中初法（接下來判斷難易，首先是法說），次譬（然後是比喻）。如人久別等者（例如人久別重逢），名如一切智（名字就像一切智），智則難忘（智慧就難以忘記）。面如通等故事易忘（面容就像普通的事情容易忘記）。若先世下明邪正（如果前世），有鬼緣等者（有鬼緣等情況的人），發心邪僻與鬼交往（發心邪惡偏頗，與鬼交往），名為鬼緣（稱為鬼緣）。是故今世鬼則加之（所以今世鬼就會加害他），則能發鬼神通（就能引發鬼神通）。聖加亦爾（聖人的加持也是如此），可以比知（可以類比得知）。複次先未識下（接下來，先前不認識），明見境意（闡明見解、境界和意念）。初法（首先是法說），次譬（然後是比喻）。初法者（首先是法說），恐不識之隨見造行（恐怕不認識，隨著見解而造作行為），或匆匆卒斷失於方便（或者匆匆忙忙地斷滅，失去方便）。如蠱等者（例如蠱等），蠱字應作蠱（蠱字應該寫作蠱），謂事毒也（意思是毒害的事情）。谷之久積變為飛蠱（穀物長期積存會變成飛蠱），因食入腹而能害人（因為吃進肚子而能害人）。如本有蠱病復患寸白（例如本來就有蠱病，又患了寸白蟲病）

【English Translation】 English version The Parable of the Two Physicians. 'Hua' refers to Hua Tuo (a famous physician in ancient China) and Hua Zheng. Observing illusions and emptiness, if one cannot analyze them correctly, it's as futile as analyzing a tortoise's hair. Comparing the Separate Teaching and the Perfect Teaching is similar. The 'Heavenly Gate' is the main gate of the imperial city, while the 'other gates' are side gates. The former two teachings see the King of True Emptiness (Satya), while the latter two teachings see the King of the Middle Way (Madhyamaka). If according to the Profound Meaning of the Lotus Sutra, then True Emptiness is like seeing a magistrate. Furthermore, the following arises from seeing based on different paths, with explanations combining Dharma, parables, and synthesis. Those with sharp faculties lament loss. In the Separate and Perfect Teachings, first distinguish similarities and differences, then criticize loss, all as stated in the text. Observing this, the conclusion offers encouragement. One must discern inner and outer, large and small, capable and incapable, right and wrong, skillful and clumsy, straight and crooked. Those who can understand this are like clear-eyed people who understand purity and turbidity themselves. Purity and turbidity refer to the various teachings and paths, with attachment and non-attachment comparing and contrasting each other. Next, it explains the origin of views. First, it generally marks the types and numbers, saying 'five types,' generally including external views and the Vatsiputriya school, etc., as one type of heretical views. The Four Teachings are four types. Saying 'extensive discussion is immeasurable' means that, as in the above Nine Dhyanas, each level within each Dhyana can generate one hundred and forty. Also, because of Dhyana, one hundred and forty are generated. If further because of hearing, another one hundred and forty. Then there are immeasurable two hundred and eighty. The following judges the different causes, common and specific, and the different ways of initiating Dharma. Saying 'those who commonly cultivate cessation and contemplation' means observing the five skandhas (form, feeling, perception, mental formations, and consciousness) entering the realm. When cultivating cessation and contemplation in common, cessation and contemplation are one in essence. Whatever is initiated must have a basis. Therefore, view is the nature of wisdom, and initiation must rely on contemplation. Dhyana is the nature of samadhi, and initiation must rely on cessation. Next, in judging difficulty and ease, first is the Dharma explanation, then the parable. For example, 'people who have been separated for a long time,' the name is like 'all-knowing wisdom,' wisdom is difficult to forget. The face is like ordinary things that are easily forgotten. If in a previous life, there are those with demonic connections, etc., whose minds are evil and perverse and associate with demons, this is called demonic connection. Therefore, in this life, demons will harm them, and they can generate demonic supernatural powers. The blessing of sages is also like this, which can be known by analogy. Furthermore, 'previously not knowing,' it explains views, realms, and intentions. First is the Dharma explanation, then the parable. The first Dharma explanation is for fear that one does not recognize and follows views to create actions, or hastily cuts off and loses the means. For example, 'gu' (a type of poison), the character 'gu' should be written as '蠱,' meaning poisonous matters. Grain that has been stored for a long time turns into flying 'gu,' which can harm people by eating it into the stomach. For example, if one already has 'gu' disease and also suffers from tapeworm disease.

。則不須先治寸白。且養之以啖蠱病。其蟲色白身長一寸。故曰也。蠱病差已方治寸白。鈍使如蠱見如寸白。養利啖鈍鈍盡方更治于利使。翰珠者薏苡子也。以根為湯可瀉寸白。亦可治螝。所以下合。先明所以。次正合。雷者陰陽蕩動也。震者霹靂也。今以法音如彼雷震。而無機鈍使如聾不聞。若入下明教觀不同。初觀次教。初文先明養見意。小乘卒斷名為動見。大乘達見即是道品。且養見惑以啖鈍使如由破賊。後方達見即是道品。名為勛成。是故達見即道品也。故舉譬云如對寇破賊等。勛者功也。是為下結。以見為侍者。夫為侍者出入隨人。今以養見如出。觀成如入。此養外見為侍。外見尚然。況佛內見不為侍耶。次歷教。初三藏及通教中。先明見境助道力大。次引證。先引大論。三惡亦有得道等者。論第三釋天人教中。如來為度諸道眾生故。亦在余道中生。何故但云天人師耶。答。余道少天人多。如白人黑黡不名黑人。三惡如白人得道如黑子。三惡得道良由有慧。見屬慧性故悟道甚疾。諸經不說三惡道中有慧性者。以少故耳。福德生天不悟道者。良由無慧。故知帶見沉淪。縱墮三惡聞法易悟。勝於人天。如諸下引佛化儀。䝖䝤等者。此則通舉邊鄙無禮教者。尚不解於人間世語。何況出世妙理之教。故佛於此等則未

【現代漢語翻譯】現代漢語譯本：那麼就不需要先治療寸白蟲病（一種寄生蟲病）。先用能引誘蠱蟲的食物來餵養它。這種蟲顏色是白色，身體長一寸，所以叫做寸白蟲。等蠱病稍微好轉后再治療寸白蟲病。用鈍使（一種治療方法）來對付蠱病，用對付寸白蟲病的方法來對付寸白蟲。先用有益的方法餵養，再用遲鈍的方法，等遲鈍的方法用盡了，再改用有益的方法。翰珠指的是薏苡仁。用薏苡仁的根煮湯可以瀉下寸白蟲，也可以治療螝（一種寄生蟲）。所以說下合。先明白所以然，然後才是正合。雷是陰陽震盪的現象。震是霹靂。現在用佛法的聲音像雷一樣震響，但是那些遲鈍的使者就像聾子一樣聽不見。如果進入下明教觀，教和觀是不同的。先觀后教。先從文字上明白養見的意義。小乘宗突然斷除見惑，叫做動見。大乘宗通達見性就是道品。姑且先用養見來餵養遲鈍的使者，就像用食物來引誘破賊一樣。之後才能通達見性，證得道品，叫做功勛成就。所以說通達見性就是道品。所以用譬喻說，就像面對敵人破賊一樣。勛就是功。這是下結。用見作為侍者。作為侍者，出入都跟隨人。現在用養見比喻出，觀成比喻入。這是用養外見作為侍者。外見尚且如此，何況佛的內見不作為侍者呢？接下來歷教。最初在三藏教和通教中，先說明見境對助道的助力很大。接下來引證。先引用《大智度論》。三惡道也有得道的人等等。《大智度論》第三釋天人教中說：如來爲了度化各道眾生，也會在其他道中出生。為什麼只說是天人師呢？回答：其他道眾生少，天人多。就像白人臉上有黑痣，不能叫做黑人。三惡道眾生得道就像白人臉上的黑痣。三惡道眾生能夠得道，是因為他們有智慧。見屬於慧性，所以悟道非常快。各部經典不說三惡道中有慧性的人，是因為太少了。有福德的人昇天卻不能悟道，是因為沒有智慧。所以知道帶著見惑沉淪，即使墮入三惡道，聽到佛法也容易覺悟，勝過人天道。如下面引用的佛化儀。䝖䝤等等，這是通指邊遠鄙陋沒有禮教的人，尚且不理解人間的世俗語言，何況是出世間微妙的道理之教。所以佛對於這些人未...

【English Translation】 English version: Then there is no need to first treat 'cun bai' (a type of parasitic worm). First, nourish it by feeding it with food that attracts 'gu' disease (another type of parasitic disease). This worm is white in color and one inch long, hence the name 'cun bai'. Only after the 'gu' disease has improved slightly, then treat the 'cun bai'. Use 'dun shi' (a type of treatment) to deal with 'gu', and use the method for treating 'cun bai' to treat 'cun bai'. First nourish with beneficial methods, then use dull methods. Only after the dull methods are exhausted, then switch back to beneficial methods. 'Han zhu' refers to Job's tears (Coix seed). Using the root of Job's tears to make soup can purge 'cun bai' and also treat 'gui' (another type of parasite). Therefore, it is called 'xia he' (lower harmony). First understand the reason, then it is 'zheng he' (correct harmony). 'Lei' (thunder) is the phenomenon of yin and yang shaking. 'Zhen' (thunderclap) is a thunderbolt. Now, using the sound of the Dharma like thunder, but those dull messengers are like deaf people who cannot hear. If entering 'xia ming jiao guan' (lower illumination teaching and contemplation), teaching and contemplation are different. First contemplation, then teaching. First, understand the meaning of nourishing the view from the text. The Small Vehicle (Hinayana) suddenly cuts off the delusions of view, called 'dong jian' (moving view). The Great Vehicle (Mahayana) realizing the nature of view is the 'dao pin' (path factors). For the time being, use nourishing the view to feed the dull messengers, just like using food to lure and defeat bandits. Only then can one realize the nature of view and attain the 'dao pin', called 'gong xun cheng jiu' (meritorious achievement). Therefore, realizing the nature of view is the 'dao pin'. Therefore, using the analogy, it is like facing the enemy and defeating bandits. 'Xun' is merit. This is the lower conclusion. Using the view as an attendant. As an attendant, one follows people in and out. Now, using nourishing the view as an analogy for going out, and the completion of contemplation as an analogy for entering. This is using nourishing the external view as an attendant. Even the external view is like this, let alone the Buddha's internal view not being an attendant? Next, the historical teachings. Initially in the Tripitaka teachings and the Common teachings, first explain that the view realm greatly assists the power of the path. Next, cite evidence. First, cite the 'Mahaprajnaparamita Shastra' (Great Perfection of Wisdom Treatise). There are also people in the three evil realms who attain the path, etc. The third explanation of the 'Tian Ren Jiao' (Teaching of Gods and Humans) in the 'Mahaprajnaparamita Shastra' says: The Tathagata, in order to liberate sentient beings in all realms, will also be born in other realms. Why only say 'Teacher of Gods and Humans'? Answer: There are fewer sentient beings in other realms, and more gods and humans. Just like a white person with a black mole cannot be called a black person. Sentient beings in the three evil realms attaining the path are like black moles on a white person. Sentient beings in the three evil realms can attain the path because they have wisdom. View belongs to the nature of wisdom, so enlightenment is very fast. The sutras do not say that there are people with wisdom in the three evil realms because there are too few. People with merit are born in the heavens but cannot attain enlightenment because they have no wisdom. Therefore, knowing that being submerged with the delusions of view, even if falling into the three evil realms, hearing the Dharma is easy to awaken, surpassing the realms of gods and humans. As the 'Buddha's Transformation Ritual' cited below. '䝖䝤' etc., this generally refers to people in remote and uncivilized areas without etiquette, who do not even understand the secular language of the human world, let alone the subtle teachings of the transcendent truth. Therefore, the Buddha did not...

出世。䝖䝤等類亦堪感佛。況復西方本無䝖䝤之名。但是舉此以擬彼耳。今文意者舉於四遠。如前所引。分形等者。佛既未出。明如來權巧尚教其見。令諸菩薩先同其見為師為導。后示受破俱入正道。法華下引證權人先同后異。引況如文。若先下約別圓教斷不斷以判。言過同三外者。但謂所起之見增長新惑。云同三外。非謂所依別圓之門言先世已斷通惑等者。或是斷見或侵少思。云同二乘。若見思都盡亦不生此。既分斷見思。當知起見不同凡下。外外見等尚養。況二乘見耶。凈名乃至進退解之等者。引證二乘不可一向名見。挫同諸見為進。依本二乘為退。二乘被斥同諸見者。取其不見中理邊。外見尚以為侍何況二乘。若撥若取。乃是抑揚之言。是故不可一向名見。今生下明功能如文。

○若作宗等者。比決宗途。今之見境有一百四十宗。且依佛法內門。亦有一百一十二宗。比地攝等論彼論但是當教一門。如中論中。雖具大小兩乘觀法。委論其門門則不足。言邪正途轍等者。今家所辨若邪若正。邪是見正是觀。邪正各有一百四十。如是途轍與彼諸論優降天殊故云幾何。夫佛下引佛化為例。兩說等者。謂攝及折。攝謂養見研心。折謂破無遺芥。故引二經以證折攝。大經執持刀仗等者。第三云。善男子。護正法者不受

【現代漢語翻譯】現代漢語譯本出世。畜生等類也堪以感知佛陀。更何況西方本來就沒有畜生這樣的名稱。這只是用它來比擬那邊的情形罷了。現在文中的意思是說遍及四方。如前面所引用的，分身等，佛既然還沒有出世，說明如來的權巧方便尚且教導他們去見，讓各位菩薩先和他們一樣見解，作為他們的老師和引導者，之後再讓他們接受破斥，一起進入正道。《法華經》下面引證權教之人先相同后相異，引用的情況就像文中所說。如果先從別教和圓教斷與不斷的角度來判斷，說超過了三種外道，只是說所產生的見解增長了新的迷惑，才說和三種外道相同，並不是說所依據的別教和圓教的門徑。說前世已經斷除了通惑等等，或許是斷除了見惑，或許是侵損了少許思惑，才說和二乘相同。如果見惑和思惑都斷盡了，也不會產生這種見解。既然區分了斷見惑和思惑，應當知道所產生的見解不同於凡夫俗子。外道之見尚且要養護，更何況是二乘之見呢？《維摩經》乃至進退解釋等等，引證二乘不能一概稱之為見。挫敗同於各種見解是爲了前進，依據本來的二乘是爲了後退。二乘被斥責為同於各種見解，是取其不見中道的偏頗之處。外道之見尚且要作為侍從，更何況是二乘呢？無論是否定還是肯定，都是抑揚頓挫的說法。所以不能一概稱之為見。現在生起下面說明功能就像文中所說。

如果作為宗等等，是比較決斷宗派的途徑。現在的見境有一百四十宗。且依據佛法內部的門徑，也有一百一十二宗。比如《地攝論》等論，那些論典只是當教的一門。如《中論》中，雖然具備大小乘兩種觀法，但詳細論述其門徑則不足。說邪正的途徑等等，今家所辨別的無論是邪是正，邪是見，正是觀。邪正各有一百四十種。這樣的途徑和那些論典相比，優劣高下有天壤之別，所以說相差多少。佛陀下面引用佛陀教化的例子。兩種說法等等，是指攝受和折伏。攝受是指養護見解，研究心性。折伏是指破除沒有遺留的芥蒂。所以引用兩部經來證明折伏和攝受。《大般涅槃經》執持刀仗等等，第三卷說：『善男子，護持正法的人不應接受』

【English Translation】 English version 'Emergence into the world. Beings such as animals are also capable of sensing the Buddha. Moreover, the Western Pure Land originally does not have a name like 'animal'. This is merely used to describe the situation there. The meaning of the text now is to encompass the four directions. As quoted earlier, 'emanations', etc., since the Buddha has not yet appeared, it shows that the Tathagata's skillful means still teach them to see, allowing the Bodhisattvas to first have the same views as them, acting as their teachers and guides, and then allowing them to accept refutation and enter the right path together. The Lotus Sutra below cites the example of those in provisional teachings who are first the same and then different, the situation is as described in the text. If we judge from the perspective of whether the Separate and Perfect Teachings are interrupted or uninterrupted, saying that it exceeds the three external paths only means that the views that arise increase new delusions, hence the saying that it is the same as the three external paths, not that it relies on the Separate and Perfect Teachings. Saying that past lives have already severed the delusions of the Three Realms, perhaps it is severing the delusions of views, or perhaps it is infringing on a small amount of delusions of thought, hence the saying that it is the same as the Two Vehicles. If both delusions of views and delusions of thought are exhausted, this view will not arise. Since it distinguishes between severing delusions of views and delusions of thought, it should be known that the views that arise are different from those of ordinary people. Even the views of external paths are to be nurtured, let alone the views of the Two Vehicles? The Vimalakirti Sutra, and even explaining advancement and retreat, etc., cites the example that the Two Vehicles cannot be generally called views. Defeating views that are the same as various views is for advancement, relying on the original Two Vehicles is for retreat. The Two Vehicles are rebuked as being the same as various views, taking their failure to see the middle path as a fault. Even the views of external paths are to be treated as attendants, let alone the Two Vehicles? Whether negating or affirming, these are expressions of praise and criticism. Therefore, they cannot be generally called views. Now, arising below explains the function as described in the text.

If it is taken as a sect, etc., it is comparing and deciding the path of the sect. The current realm of views has one hundred and forty sects. Moreover, according to the internal path of Buddhism, there are also one hundred and twelve sects. For example, the Treatise on the Stages of Yoga Practice, etc., those treatises are only one aspect of the teaching. As in the Middle Treatise, although it has both the Great and Small Vehicle methods of contemplation, the detailed discussion of its paths is insufficient. Saying that the paths of heterodox and orthodox, etc., what the present school distinguishes is whether it is heterodox or orthodox, heterodox is view, orthodox is contemplation. Heterodox and orthodox each have one hundred and forty kinds. The difference between such paths and those treatises is as vast as the difference between heaven and earth, so it is said how much difference there is. The Buddha below cites the example of the Buddha's teachings. Two sayings, etc., refer to embracing and subduing. Embracing refers to nurturing views and studying the mind. Subduing refers to destroying without leaving any residue. Therefore, two sutras are cited to prove subduing and embracing. The Mahaparinirvana Sutra holding swords and staffs, etc., the third volume says: 'Good men, those who protect the true Dharma should not accept'

五戒不修威儀。應持刀劍弓箭矛槊。護于清凈持戒比丘。文中廣說覺德比丘昔緣。於過去歡喜如來滅后。此比丘廣說九部制諸比丘。不許畜八不凈物。為破戒者執持刀劍之所逼切。爾時有王名曰有德。往說法所共破戒者極生鬥戰。命終生於阿閦佛國。覺德亦同生於彼國。而為彼佛聲聞弟子。下文又云。護法優婆塞應持刀仗。擁護如是持戒比丘。若有受持五戒不得名為大乘人也。不受五戒執持刀仗為護正法。乃名大乘。乃至下文仙豫國王等文。又新醫禁乳云。若有更為當斷其首。如是等文並是折伏破法之人。一切經論不出此二。見心亦爾。如前進退二種解者。亦是折伏攝受二義。又一切聖教不出四悉。故四悉中世界為人即攝受意。對治即是折伏意也。藥珠二身破法立法二種方便。如是等例即此二義。若諸見下次以今文破見例之。約多下明見不俱起。唯一事實者。空見既成謂已為實。約一一見等下今家分別見相。如上百四十見。一一各作十乘觀法。種種巧說皆可經夏。次束成觀門。一一見等者。束向百四十見。共作一番十乘觀法。亦不可盡。諸見下正示觀境。次正明修觀自具十法。境中初思議境。先標空見為十界因。次引二論。次以見境例論。今此空見亦具二義者。亦似成實毗曇兩門意也。何者通論只是不善。義同成論。

【現代漢語翻譯】現代漢語譯本不修持五戒的人沒有威儀。他們應該手持刀劍、弓箭、長矛和長戟，來保護清凈持戒的比丘。經文中廣泛講述了覺德比丘過去世的因緣。在過去歡喜如來涅槃后，這位比丘廣泛宣講九部經典，禁止比丘們持有八種不凈之物。他被破戒者執持刀劍逼迫。當時有一位國王名叫有德，前往說法之處，與破戒者發生激烈的戰鬥。他命終后往生到阿閦佛國。覺德也一同往生到那個佛國，成為阿閦佛的聲聞弟子。下文又說，護法的優婆塞應該手持刀杖，擁護像這樣持戒的比丘。如果有人受持五戒，就不能被稱為大乘人。不受持五戒，卻執持刀杖來保護正法，才能被稱為大乘。乃至下文仙豫國王等的故事。還有新醫禁乳中說，『如果有人再犯，就應當砍下他的頭。』像這樣的說法都是爲了折伏破法之人。一切經論都離不開這兩種方式。見心也是如此。像前進和後退兩種解釋，也是折伏和攝受兩種含義。而且一切聖教都離不開四悉檀。所以四悉檀中的世界悉檀是爲了使人歡喜，是攝受的意思。對治悉檀就是折伏的意思。藥珠二身代表破法和立法兩種方便。像這樣的例子都體現了這兩種含義。如果各種見解是正確的，那麼接下來就用現在的經文來破除錯誤的見解，用例子來說明。約多下說明各種見解不會同時產生。『唯一事實』指的是空見一旦形成，就認為它是真實的。約一一見等下，今家的觀點是分別各種見解的相狀。像上面所說的百四十種見解，每一種都可以用十乘觀法來觀察。種種巧妙的說法，即使經過整個夏天也說不完。接下來將它們歸納成觀門。『一一見等』指的是將百四十種見解歸納起來，共同進行一番十乘觀法，也是無法窮盡的。諸見下正式展示觀境。接下來正式說明修觀本身就具備十種方法。境中首先是思議境，先標明空見是十法界的因。接下來引用二論。然後用見境來比照二論。『現在這種空見也具備兩種含義』，也類似於成實宗和毗曇宗的兩種觀點。哪兩種呢？通論認為空見只是不善的，這與成實宗的觀點相同。

【English Translation】 English version Those who do not cultivate the Five Precepts lack dignity. They should wield swords, bows, arrows, spears, and halberds to protect pure, precept-holding Bhikkhus (monks). The text extensively narrates the past causes and conditions of Bhikkhu Jue De (Awakened Virtue). After the Parinirvana (passing away) of the past Joyful Tathagata (Buddha), this Bhikkhu widely expounded the nine divisions of scriptures, prohibiting Bhikkhus from possessing the eight impure things. He was threatened by precept-breakers wielding swords. At that time, there was a king named You De (Virtuous), who went to the place of Dharma teaching and engaged in fierce battles with the precept-breakers. After his death, he was reborn in the Buddha-land of Akshobhya (Immovable). Jue De was also reborn in that Buddha-land and became a Shravaka (disciple) of that Buddha. The following text also says that a Dharma-protecting Upasaka (lay practitioner) should wield a knife and staff to protect such precept-holding Bhikkhus. If someone upholds the Five Precepts, they cannot be called a Mahayana (Great Vehicle) practitioner. Not upholding the Five Precepts, but wielding a knife and staff to protect the True Dharma, is called Mahayana. This is exemplified by the story of King Xian Yu (Foremost Auspicious) and others in the following text. Furthermore, the New Medical Prohibition on Milk says, 'If anyone violates this again, their head should be cut off.' Such statements are all for subduing those who destroy the Dharma. All Sutras (discourses) and Shastras (treatises) do not deviate from these two methods. The same is true of the Mind of Seeing. The two interpretations of advancing and retreating also represent the two meanings of subduing and embracing. Moreover, all holy teachings do not deviate from the Four Siddhanthas (modes of teaching). Therefore, the World Siddhantha among the Four Siddhanthas is to please people, which is the meaning of embracing. The Treatment Siddhantha is the meaning of subduing. The two bodies of medicine and pearl represent the two expedient means of destroying and establishing the Dharma. Such examples embody these two meanings. If various views are correct, then the following text will use the present text to refute incorrect views, using examples to illustrate. 'About Many' explains that various views do not arise simultaneously. 'The Only Reality' refers to the fact that once the view of emptiness is formed, it is considered to be real. 'About Each View' indicates that the present school distinguishes the characteristics of various views. Like the one hundred and forty views mentioned above, each can be observed using the Ten Contemplations. Various skillful explanations cannot be exhausted even after an entire summer. Next, they are summarized into the Gate of Contemplation. 'Each View' refers to summarizing the one hundred and forty views and jointly performing the Ten Contemplations, which is also inexhaustible. 'Various Views' formally presents the object of contemplation. Next, it formally explains that the cultivation of contemplation itself possesses ten methods. Among the objects, the first is the Object of Thought, which first indicates that the view of emptiness is the cause of the Ten Realms. Next, it cites two treatises. Then, it compares the object of seeing with the two treatises. 'Now this view of emptiness also possesses two meanings' is also similar to the two viewpoints of the Satyasiddhi ( 成實) and Abhidharma (毗曇) schools. Which two? The general view is that the view of emptiness is only unwholesome, which is the same as the view of the Satyasiddhi school.

別論亦得名為因等起心。一切善惡因之而起。能生十界義同毗曇。由空造惡即三途界。義同成論。由空下正示境中十界。地獄中雲闡提尚存等者。猶有憐妻愛子之善。不同空見逆父慢母。故知空見不及闡提。尚不及極惡闡提。況大經通明一闡名信。提名不具等慳貪破齋等者。因無凈命果時啖穢。因時破齋果常飢餓。次聲聞界中初總斥空見云其實不識等者。先舉不識。以顯于識。凡夫于見增長流轉。非唯不識道滅二諦。亦乃不識苦集二諦。所以者何下釋出四諦相也。初文先明苦諦。五陰具足故名為苦。初文是色。納受是受。取空是想。緣空起行是行。分別空心是識。次從空見是瞋處等下。是集諦先明五鈍。五鈍闕癡應云不了空見因果名癡。次明五利。非雞狗等戒者。簡戒取不同。謂空為道豈同啖糞等。次結成八十八使。集迷下舉過勸識。次道諦文中四念為四。初身念。如文。次受念文中。云受第二句者。依大品中受有四句。謂受不受亦受亦不受。非受非不受。既受不受即是受於四句之中第二句也。但諸下總明念處。從勤破下略明余品。小乘亦得通約觀行而論道品。如第七卷初。相生相攝等文是也。滅諦中先滅五鈍。次滅五利。次滅八十八。次滅果縛。若於下結成功能。云單復等者。此見若破。第五卷中諸見皆破。緣覺文

中初略明十二支滅。言畢故不造新者。以不造新能所故畢。若造新者新還為故。中論云。云何聲聞觀十二緣乃至不相應等者。彼中論觀十二緣中。初文設問。即問十二因緣。至答文中。即答六十二見。何故問答殆不相應。殆者濫也。此問意者問彼論文。論文初十二因緣品。及下文觀因緣品。並指云如毗曇中廣說者。廣說破六十二見。故邪見品屬觀因緣。一往觀之似不相應。是故問出令知不別。令云只此是答者。正以邪見答觀因緣。非不相應。即破三世二世並是邪見。故凈名云。深入緣起斷諸邪見。故因緣觀正為破邪。故非不相應。從又觀剎那空見去。正明起於十二緣觀。先明十二緣生中。初推現三因。有支中雲有能含果等者。且約初迦毗羅等說。亦應遍約附佛法起。乃至佛法一十六門隨所計者。皆是有支。次推現五果。次推往二因。無明下推往至現。若知下推滅。初明滅十二支。次例滅諸見。若於下明得失。先得。次失。鼻隔者。無深觀行唯止心鼻隔。因此觀故發得空見。此人尚不識小乘真諦。豈能觀于空見之心令成妙境但隨見轉墮于見網。散心法師置而不論。暗證等者。爾雅云。龜有十種。一神。最神明故。二靈。邊如玳瑁可卜者是。三攝。腹下折食蛇者是。四寶。五文。甲有文負河圖。六筮。在蓍叢下。七山。八

【現代漢語翻譯】現代漢語譯本初步簡要地闡明了十二支的寂滅。說完之後不再創造新的，因為不創造新的，能和所都窮盡了。如果創造新的，新的又會變成舊的。《中論》中說：『聲聞如何觀察十二緣乃至不相應等？』《中論》觀察十二緣中，開頭的文字是設問，即詢問十二因緣。到回答的文字中，即回答六十二見。為什麼問答幾乎不相應？『殆』是『大概』的意思，這裡是說『濫』。這個提問的意思是詢問《中論》的論文。論文開頭是《十二因緣品》，以及下文的《觀因緣品》，並且指出『如毗曇中廣說』，廣說破斥六十二見，所以《邪見品》屬於《觀因緣》。乍一看似乎不相應，所以提出疑問，讓人知道它們並非不相同，讓人明白『僅僅這樣就是回答』。正是用邪見來回答觀因緣，並非不相應。即破斥過去、現在、未來三世，或者過去、未來二世，都屬於邪見。所以《維摩詰經》說：『深入緣起，斷除各種邪見。』所以因緣觀正是爲了破斥邪見，所以並非不相應。從『又觀剎那空見』開始，正式闡明從十二緣觀生起。先闡明十二緣生中，首先推出現世的三因。『有支』中說『有能包含果』等，暫且按照最初的迦毗羅（Kapila，印度數論派創始人）等人所說。也應該普遍地按照依附佛法而生起的，乃至佛法的一十六門（佛教的十六種知見），隨他們所計度的，都是『有支』。其次推出現世的五果。再次推往世的二因。『無明』下推從往世到現世。『若知』下推寂滅。首先闡明寂滅十二支。其次類比寂滅各種見解。『若於』下闡明得失。先說得到，再說失去。『鼻隔』，是沒有深入的觀行，僅僅停止於心和鼻子的間隔。因為這種觀想，而引發得到空見。這種人尚且不認識小乘的真諦，怎麼能觀想空見的心，使之成為妙境，只是隨著見解而轉，墮入見解的羅網。散心的法師不予評論。『暗證』等，《爾雅》中說：龜有十種，一是『神』，因為最神明。二是『靈』，邊緣像玳瑁，可以用來占卜。三是『攝』，腹下能折斷食物的蛇。四是『寶』。五是『文』，甲上有文，揹負河圖。六是『筮』，在蓍草叢下。七是『山』。八是...

【English Translation】 English version Initially, it briefly elucidates the cessation of the twelve nidānas (twelve links of dependent origination). Having spoken, it does not create new ones, because by not creating new ones, both the 'doer' and the 'done' are exhausted. If new ones are created, the new will revert to the old. The Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way) says: 'How do the śrāvakas (hearers) contemplate the twelve nidānas, even those that are not corresponding?' In the Mūlamadhyamakakārikā's contemplation of the twelve nidānas, the initial text poses a question, namely inquiring about the twelve nidānas. In the answering text, it answers the sixty-two views. Why is the question and answer almost not corresponding? 'Almost' here means 'roughly', here it means 'excessive'. The meaning of this question is to inquire about the treatise of the Mūlamadhyamakakārikā. The treatise begins with the chapter on the 'Twelve Nidānas', and the subsequent chapter on 'Contemplating Conditions', and points out 'as extensively explained in the Abhidharma', extensively explaining the refutation of the sixty-two views, so the chapter on 'Wrong Views' belongs to 'Contemplating Conditions'. At first glance, it seems not corresponding, so the question is raised to let people know that they are not different, to let people understand 'just this is the answer'. It is precisely using wrong views to answer the contemplation of conditions, it is not not corresponding. That is, refuting the past, present, and future three times, or the past and future two times, all belong to wrong views. Therefore, the Vimalakīrti Nirdeśa Sūtra says: 'Deeply enter into dependent origination, cut off all wrong views.' Therefore, the contemplation of conditions is precisely for refuting wrong views, so it is not not corresponding. Starting from 'again, contemplating the momentary emptiness view', it formally elucidates arising from the contemplation of the twelve nidānas. First, it elucidates the arising of the twelve nidānas, first pushing the three causes of the present life. In the 'bhava-anga' (the factor of becoming), it says 'bhava can contain the result', etc., for the time being, according to what the initial Kapila (founder of the Samkhya school of Indian philosophy) and others said. It should also be universally according to what arises relying on the Buddha-dharma, even the sixteen doors of the Buddha-dharma (sixteen kinds of Buddhist knowledge), according to what they calculate, are all 'bhava-anga'. Next, push the five results of the present life. Again, push the two causes of the past life. 'Avidyā' (ignorance) pushes from the past life to the present life. 'If knowing' pushes cessation. First, elucidate the cessation of the twelve nidānas. Next, analogize the cessation of various views. 'If in' elucidates gain and loss. First, say gain, then say loss. 'Nose separation' is the lack of deep contemplation, merely stopping at the separation of the mind and nose. Because of this contemplation, it triggers the attainment of the emptiness view. This kind of person does not even recognize the true meaning of the Hinayana (Small Vehicle), how can he contemplate the mind of the emptiness view, making it become a wonderful state, just following the view and turning, falling into the net of views. The distracted Dharma master does not comment on it. 'Dark proof' etc., the Erya says: There are ten kinds of turtles, one is 'shen' (divine), because it is the most divine. The second is 'ling' (spiritual), the edge is like hawksbill, which can be used for divination. The third is 'she' (capture), the snake under the abdomen can break food. The fourth is 'bao' (treasure). The fifth is 'wen' (pattern), there are patterns on the shell, carrying the Hetu diagram. The sixth is 'shi' (divination), under the yarrow grass. The seventh is 'shan' (mountain). The eighth is...

澤。九水。十火。其猶火鼠。故知攝山水澤等皆凡龜也。暗證無智其猶凡龜。散心不了其猶盲吠。故知散心尚自不能善分別空見相狀。及空所起苦集無明。豈論發得。故云稆吠。稆者野也。菩薩界中初三藏文。先明起誓之由。誓即愿也。既識空見諦緣即知病識藥。識苦集是知病。識道滅是知藥。因緣六度準此可知。雖自欣識藥愍彼有病。然須入三昧修習令知。既識空見諦緣者。牒前二乘所觀之境。以為起誓之由。即以此由用為誓境。次明四諦誓境。如一空見等下。正約空見而起弘誓。文自為四。此中四弘義兼內外。內即內心。約一空見剎那之心。名為五陰。五陰即是眾生故也。一人一生凡幾剎那。此約內也。一人尚爾去。約一有情以為況釋。別別有情眾生尚多。況復剎那為一眾生。即是約外。若內若外眾生無量。下三弘誓準說可知。煩惱為因眾生為果。因果無量對治法門理須無量。一一剎那一一無不開佛知見成無上道。問。因之與果既約剎那。如何分於二弘誓別。答。空見依色領納取像行空了別。攬此五法以成眾生。一人既爾多人亦然。還約多念論此眾生而為弘誓。有空見故違瞋順喜等。乃至生於八十八使六十二見。名為煩惱。此則因中一人尚爾。多人亦然。還約多人辨此弘誓。此則自成兩弘誓別。若眾生下明誓願之

{ "translations": [ "現代漢語譯本", "水澤。九種水患。十種火患。就像火鼠一樣（傳說中的一種動物，生活在火中）。因此可知攝山的水澤等都是凡龜（指普通的龜）。暗中證明自己，沒有智慧，就像凡龜一樣。散亂心思，不能明瞭，就像盲犬亂吠一樣。因此可知散亂心思尚且不能好好分辨空見（對空的錯誤見解）的相狀，以及由空所引起的苦、集、無明，更何況是發起（菩提心）。所以說像『稆吠』一樣。『稆』是野的意思。菩薩戒中最初的三藏經文，先說明發誓的原因。誓就是愿。既然認識了空見、諦緣，就知道病和藥。認識苦、集就是知道病，認識道、滅就是知道藥。因緣、六度可以依此理解。雖然自己高興地認識了藥，憐憫他人有病，但必須進入三昧（禪定）修習，才能真正瞭解。『既然認識了空見、諦緣』，是引用前面二乘（聲聞乘和緣覺乘）所觀察的境界，作為發誓的原因。即以此原因作為誓願的對象。接下來闡述四諦的誓願境界，如『一空見等』以下，正是針對空見而發起弘誓。文分為四個部分。這其中的四弘誓願兼顧了內外。內，即內心。就一個空見剎那的心念來說，稱為五陰（色、受、想、行、識）。五陰就是眾生。一個人一生有多少個剎那？這是從內部來說。一個人尚且如此，更何況。從一個有情眾生來比況解釋。各個不同的有情眾生尚且很多，更何況以剎那為一個眾生，這是從外部來說。無論內部還是外部，眾生都是無量的。下面三個弘誓願可以依此類推。煩惱是因，眾生是果。因果無量，對治的法門理應無量。每一個剎那，無不開啟佛的知見，成就無上道。問：因和果既然是就剎那而言，如何區分兩個弘誓願的不同？答：空見依靠色（物質）領納（感受）、取像（想像）、行（行為）、了別（識別）。總攬這五法以形成眾生。一個人既然如此，很多人也是這樣。還是就多個念頭來論述這個眾生，作為弘誓願。因為有空見，所以產生違逆、嗔恨、順從、喜悅等等，乃至產生八十八使（八十八種煩惱）六十二見（六十二種錯誤的見解），稱為煩惱。這是從因上來說，一個人尚且如此，很多人也是這樣。還是就很多人來辨析這個弘誓願。這樣就自然形成了兩個弘誓願的區別。『若眾生下』說明誓願的", "english_translations": [ "English version", "Water and marshes. Nine types of water disasters. Ten types of fire disasters. It's like the fire-rat (a legendary animal said to live in fire). Therefore, it can be known that the water and marshes of Sheshan, etc., are all ordinary turtles (referring to common turtles). Secretly proving oneself, lacking wisdom, is like an ordinary turtle. A scattered mind, unable to understand clearly, is like a blind dog barking randomly. Therefore, it can be known that a scattered mind is still unable to properly distinguish the characteristics of 'emptiness-view' (erroneous views on emptiness), as well as the suffering, accumulation, and ignorance arising from emptiness, let alone initiate (Bodhi mind). Therefore, it is said to be like 'Lü barking'. 'Lü' means wild. In the initial Tripitaka texts of the Bodhisattva precepts, the reason for making vows is first explained. A vow is a wish. Since one recognizes emptiness-view and the conditions of truth, one knows the disease and the medicine. Recognizing suffering and accumulation is knowing the disease, and recognizing the path and cessation is knowing the medicine. The causes and conditions and the Six Perfections can be understood accordingly. Although one is happy to recognize the medicine and pities others for having the disease, one must enter Samadhi (meditative absorption) to practice and truly understand. 'Since one recognizes emptiness-view and the conditions of truth' refers to quoting the realm observed by the previous Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) as the reason for making vows. That is, using this reason as the object of the vow. Next, the vow realm of the Four Noble Truths is elaborated, such as 'one emptiness-view, etc.' below, which is precisely to initiate the Great Vows in response to emptiness-view. The text is divided into four parts. The Four Great Vows here encompass both internal and external. Internal refers to the inner mind. In terms of a single moment of emptiness-view, it is called the Five Skandhas (form, feeling, perception, volition, consciousness). The Five Skandhas are sentient beings. How many moments does a person have in a lifetime? This is from the internal perspective. If one person is like this, let alone. It is explained by comparing it to a sentient being. There are many different sentient beings, let alone taking a moment as a sentient being, which is from the external perspective. Whether internal or external, sentient beings are immeasurable. The following three Great Vows can be inferred accordingly. Afflictions are the cause, and sentient beings are the result. Since causes and effects are immeasurable, the methods of counteracting them should be immeasurable. In every moment, one invariably opens the Buddha's knowledge and achieves unsurpassed enlightenment. Question: Since cause and effect are in terms of moments, how are the differences between the two Great Vows distinguished? Answer: Emptiness-view relies on form (matter) to receive (feeling), take images (perception), act (volition), and discriminate (consciousness). Comprehensively encompassing these five dharmas to form sentient beings. Since one person is like this, many people are also like this. Still discussing this sentient being in terms of multiple thoughts, as a Great Vow. Because there is emptiness-view, there arise opposition, hatred, compliance, joy, etc., and even the eighty-eight bonds (eighty-eight types of afflictions) and sixty-two views (sixty-two types of erroneous views) are produced, which are called afflictions. This is from the perspective of the cause, one person is like this, and many people are also like this. Still analyzing this Great Vow in terms of many people. In this way, the differences between the two Great Vows are naturally formed. 'If sentient beings below' explains the vows of" ] }

意。觀空下約空起行。即是六度。初結前生后。若執下釋。自為六文。初言魔施者。空心雖即屬於外道。以此施心順生死故。故名為魔。此諸境中修觀之文。唯至此中一時總明三藏三乘。方明通教。是則三藏三乘通屬聲聞界也。與上諸文欲辨總別二種對十法界。俱通故也。若有下結果滿。觀空見即是無明去。明通教二乘界也。無明標緣覺法界。生苦集標聲聞法界。諦與因緣但開合異。準第一卷。是故今文得作此說。次從二乘知空下。次明通教菩薩。于中重牒二乘與菩薩辨異。次雖度下正明菩薩依境行愿。言如前如後者。前謂前境中及第三前諸圓文等。后謂此文不思議中圓教是也。從複次見惑下。因此廣明四教之人治見不同。當知見惑是一。能治四異。前諸文中四教之人皆治見惑。即是此意。次示任運者。且約見斷不入三惡。非謂初地初住任運之位。成論去。斥成論文空能治見。今見從空起則空不能治。當知此見則非成論之所能治。故云當設何治。從如水生火去。舉喻斥論不能治空。從今知空見去至治之。即是今文四教治見不同。成論但是三藏一門而已。三藏下明四教治見前後。藏通兩教智雖小異緣諦同故。是故結云皆先除見。別緣諦異故云別亦先除。圓教可知。然教雖有四。若辨初心不過有二。一者前三教人治見入空

【現代漢語翻譯】現代漢語譯本：意義是，觀察空性，在空性的基礎上開始修行，這就是六度（paramita，到達彼岸的六種方法）。一開始總結前文，開啟後文。如果執著于下文的解釋，就分為六個部分。首先說『魔施』，空性的心雖然屬於外道（tirthika，非佛教的修行者），但這種佈施的心順應生死輪迴，所以稱為魔。這些境界中修習觀想的內容，只有在這裡一時總括地說明了三藏（Tripitaka，佛教經典的總稱）、三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）。才明確了通教（通於三乘的教法）。因此，三藏三乘都屬於聲聞（sravaka，聽聞佛法而修行的弟子）的境界。與前面各段文字想要區分總別兩種對十法界（Ten realms，地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的說法相通。如果有了（觀空之見），結果就圓滿了。觀察空性之見，就是無明（avidya，對事物真相的迷惑）去除，這是通教二乘（聲聞乘和緣覺乘）的境界。無明代表緣覺（pratyekabuddha，不依師教，自己覺悟的修行者）的法界，生苦集（生命的痛苦和集聚）代表聲聞的法界。諦（satya，真理）與因緣（hetu-pratyaya，事物產生的條件）只是開合不同，參照第一卷。所以現在這段文字可以這樣說。其次，從『二乘知空』開始，說明通教菩薩（bodhisattva，立志成佛的修行者）。其中再次重複二乘與菩薩的區別。其次，雖然度化，正式說明菩薩依據境界修行發願。所說的『如前如后』，『前』是指前面的境界中以及第三品前面的圓融的文字等，『后』是指這段文字不思議中的圓教（圓滿的教法）。從『複次見惑』開始，因此廣泛說明四教（四種教法，即三藏教、通教、別教、圓教）之人對治見惑（dṛṣṭi-kleśa，錯誤的見解）的不同。應當知道見惑只有一個，能對治的方法有四種不同。前面各段文字中四教之人都在對治見惑，就是這個意思。其次，顯示任運（自然而然）的境界，且從斷見惑不墮入三惡道（Three evil realms，地獄、餓鬼、畜生）來說，不是說初地（初地菩薩）初住（初住菩薩）任運的地位。成論（《成實論》）認為空效能對治見惑，現在見解從空性產生，那麼空性就不能對治見惑。應當知道這種見解不是《成實論》所能對治的，所以說應當設定什麼方法來對治。從『如水生火』開始，用比喻來駁斥《成實論》不能對治空性。從『今知空見』開始到『治之』，就是現在這段文字所說的四教對治見惑的不同。《成實論》只是三藏教（聲聞藏）的一門而已。三藏教以下說明四教對治見惑的前後順序。藏教和通教的智慧雖然略有不同，但所緣的真諦相同，所以總結說都先去除見惑。別教（別於前二教的教法）所緣的真諦不同，所以說別教也先去除見惑。圓教可以類推得知。然而教法雖然有四種，如果區分初心，不過有兩種。一是前三教之人對治見惑而入空性。

【English Translation】 English version: The meaning is, observing emptiness, starting practice based on emptiness, this is the Six Perfections (paramita, six methods to reach the other shore). Initially, it summarizes the previous text and opens up the following text. If one is attached to the explanation below, it is divided into six parts. First, it says 'Mara's giving', although the mind of emptiness belongs to the Tirthikas (non-Buddhist practitioners), this mind of giving accords with the cycle of birth and death, so it is called Mara. The content of cultivating contemplation in these realms, only here is the Tripitaka (the collection of Buddhist scriptures), the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) explained all at once. Only then is the Common Teaching (teaching common to the three vehicles) clarified. Therefore, the Tripitaka and the Three Vehicles all belong to the realm of Sravakas (disciples who practice by listening to the Buddha's teachings). It is connected with the previous texts that want to distinguish the two kinds of totality and difference in relation to the Ten Realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, buddhas). If there is (the view of observing emptiness), the result will be complete. Observing the view of emptiness is the removal of ignorance (avidya, delusion about the true nature of things), this is the realm of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) of the Common Teaching. Ignorance represents the Dharma Realm of Pratyekabuddhas (those who awaken on their own without a teacher), birth, suffering, and accumulation represent the Dharma Realm of Sravakas. Truth (satya, truth) and conditions (hetu-pratyaya, conditions for the arising of things) are only different in opening and closing, refer to the first volume. Therefore, this text can be said in this way. Secondly, starting from 'Two Vehicles knowing emptiness', it explains the Common Teaching Bodhisattva (bodhisattva, a practitioner who aspires to become a Buddha). Among them, the difference between the Two Vehicles and the Bodhisattva is repeated again. Secondly, although transforming, it formally explains that the Bodhisattva practices vows based on the realm. The so-called 'as before and after', 'before' refers to the previous realms and the perfect texts before the third chapter, 'after' refers to the Perfect Teaching (perfect teaching) in this inconceivable text. Starting from 'Furthermore, the afflictions of views', therefore, it extensively explains the differences in how people of the Four Teachings (Four Teachings, namely Tripitaka Teaching, Common Teaching, Distinct Teaching, Perfect Teaching) treat the afflictions of views (dṛṣṭi-kleśa, wrong views). It should be known that there is only one affliction of views, and there are four different ways to treat it. In the previous texts, people of the Four Teachings are all treating the afflictions of views, that is the meaning. Secondly, showing the state of effortless (natural) action, and speaking from the perspective of cutting off the afflictions of views and not falling into the Three Evil Realms (hell, hungry ghosts, animals), it is not saying the position of effortless action of the first ground (first ground bodhisattva) and first dwelling (first dwelling bodhisattva). The Satyasiddhi Shastra (Tattvasiddhi Shastra) believes that emptiness can treat the afflictions of views, now the view arises from emptiness, then emptiness cannot treat the afflictions of views. It should be known that this view cannot be treated by the Satyasiddhi Shastra, so it is said what method should be set up to treat it. Starting from 'like water producing fire', it uses a metaphor to refute that the Satyasiddhi Shastra cannot treat emptiness. Starting from 'Now knowing the view of emptiness' to 'treat it', that is the difference in how the Four Teachings treat the afflictions of views as said in this text. The Satyasiddhi Shastra is only one school of the Tripitaka Teaching. Below the Tripitaka Teaching, it explains the order of the Four Teachings in treating the afflictions of views. Although the wisdom of the Tripitaka Teaching and the Common Teaching is slightly different, the truth they rely on is the same, so it is concluded that they all first remove the afflictions of views. The truth relied on by the Distinct Teaching (teaching distinct from the previous two teachings) is different, so it is said that the Distinct Teaching also first removes the afflictions of views. The Perfect Teaching can be inferred. However, although there are four teachings, if we distinguish the initial mind, there are only two kinds. One is that people of the first three teachings treat the afflictions of views and enter emptiness.

。二者圓人見為法界。二意自顯勿生異途。更於二外別立疣贅。除堅牢見去。結四教文以斥成論。云何四教共治一見下釋疑。如何一病而設四治。從如患冷去引世治釋。先譬。次合。一理如身力。空見如冷病。薑桂如無常。見真如復力五石如即空。見色即空名為益色。言五石者。白瑛紫英石膏鐘乳石脂。故神農經曰。上藥養命謂五石煉形六芝延年。中藥養性謂合歡蠲忿萱草忘憂。下藥治病謂大黃除實當歸止痛。重婁如觀法。加壽如假智。能飛如入假本草云。重婁者蚤休也。亦名黃精。博物志云。皇帝問天老曰。天地所生有食者。令人不死乎。天老曰。太陽之草名曰黃精。食可長生。太陰之精名曰鉤吻。入口則死。鉤吻者野葛也。若不信黃精之益壽。亦何信鉤吻之殺人。金丹者圓法也。初發心時成佛大仙。準龍樹法飛金為丹。故曰金丹。治見既爾下舉例。且以思及界內塵沙。故云亦然。若界外塵沙及障中無明。則不關前二。此四下總明念處有出宅之功。舉佛遺囑通四治故。所以者何下釋遺囑意。四人有見不出六道。故舉見所造果名為苦具。見之結業以譬鬼神。故法華中以蟲鳥譬鈍鬼神譬利。競共下通舉三車皆能出宅。三車下歷教以釋三車同異。此中四教總有九種念處。三藏三一乘各。以諦緣度不同故也。支佛束十二緣為

四念處。菩薩行雖六度。觀念伏惑還用二乘所觀念處今從人別故成三種。故玄文云三因大異。故得為三。通教三乘同一念處。同觀無生故也。故玄文云三因大同。故得為一。別教地前名為方便。入空位中體析二種。入假位中但用無量。初地入中名為真實。圓教始終唯用一種。故如三車義兼藏通及別方便。經文出宅正指三藏。故云即是。三乘義通通於通教。故云亦是。別教方便無三乘名。觀行不殊藏通兩教。故云又是。故知即亦又三不無親疏。故對三教示不同相。別教入地即是真實。圓教始終與前永乖。故亦云又而不言是。若將別教入地證道。及以圓教始終。名同大車。故下文從但釋迦去。約化儀釋一代教門。祇是先與三車后賜一大耳。次明廣略不同。言略說爲念處者。念處即是道諦。三十七品七科之一。故云略也。全說七科即是道諦。故名為中。既有能治必有所治。能所俱舉即是四諦。故云廣也。結意如文。從釋迦去。更敘化儀以判權實。且從漸至頓諸教念處雖復不同。各有其意。鹿苑正用三藏。方等旁用三藏。正用三教以斥二乘。令二乘人密成通教故云三人同一念處。次至般若旁用通教。正用別圓加於二乘。密成別益。故指大品名為不共。來至法華會八歸一。若除教道但須會七。約此空見去。至不違背者略示妙境。

不思議治一治一切治。不違諸教從一開諸。如思議中亦不違諸教。故以一塵喻不思議兼于思議。空見如塵諸治如經。不思議中初總立。從凈名去正證。空見心中十界五陰。名為眾生。眾生即解脫。解脫不出六十二見。是故三法不得相離。一切眾生下釋上解脫心行中求。謂三解脫。佛解脫下釋上諸佛解脫。又觀下復釋上心行中求。求謂用觀觀見心已。唯有法性無復見心。能一色下結成不思議境。即是五陰眾生兩世間也。但闕國土準例可知。不縱不橫結成三諦。乃至如意珠等譬。此境下發心。從究竟說。故但舉無明法性。亦應愍傷事中苦樂。觀此下安心。本性空寂總相止也。凈若虛空總相觀也。善巧下別相六十四番也。見陰等者破遍也。祇此八字攝得橫豎及一心等。單復下通塞。唯出別相通塞故云句句。文列似橫。實攝橫豎及一心等。若不入下正助。昔以空見而行六蔽。今須舍空見覆修事度。方乃成治。故一一文中皆舉空見及以一蔽。如橋地海等者。具如大論屈如橋樑人馬踐之等。地海例此亦應可見。釋文略訖。故序中雲。才至見境法輪停轉。后之三境比望可知。增上慢者。如得未到謂無生忍四禪比丘等。乃至遍於大小諸位。未得謂得併名增上。兩教二乘三教菩薩。前諸文中處處有之。即后兩境一一皆以十觀觀之。后三大

章具如五略后三是也。既云將送行者至彼薩云。后三大章並無生忍已后之相。故略不論。大品法施品云。化恒沙眾生令得六通。不如書般若令他讀誦。又以此令他讀誦般若之福。不如正憶念般若波羅蜜。又此憶念般若之福。不如為他說令易解。云何易解。謂不二相觀不入不出。說不共般若波羅蜜功德尚爾。況說法華開權妙教。況復今文即是法華顯實妙觀。故法華云。施四百萬億阿僧祇世界六趣四生。以四事供養令得四果。不如初隨喜人百千萬倍。是故愿說令他得聞。生隨喜心其功若此。此第五十人隨喜之心。亦何必須即是五品之初隨喜位耶。準大品文說猶勝於自生憶念。況復能說而能修行。以如說行起于多聞。即此意也。故勸後學勤說勤行。

止觀輔行傳弘決卷第十之二終

【現代漢語翻譯】現代漢語譯本：這裡所說的『章具如五略后三是也』，指的是在五略之後的三章中具備這些內容。既然說要將修行者送到彼岸，但後面的三大章並沒有關於獲得『無生忍』（Anutpattika-dharma-kshanti，對諸法不生不滅的體悟）之後的境界的描述，所以就省略不談了。《大品般若經·法施品》中說，教化恒河沙數般的眾生，使他們獲得六神通，不如書寫《般若經》（Prajnaparamita，智慧到彼岸的經典）讓別人讀誦。又說，讓別人讀誦《般若經》的福德，不如自己正確地憶念《般若波羅蜜》。又說，自己憶念《般若波羅蜜》的福德，不如為別人講解，使他們容易理解。怎樣才算容易理解呢？就是用不二之相來觀察，既不執著于入，也不執著于出。宣說不共的《般若波羅蜜》的功德尚且如此殊勝，更何況是宣說《法華經》（Lotus Sutra），開啟權巧方便的微妙教義呢？更何況現在這段經文字身就是《法華經》中彰顯真實微妙的觀行。所以《法華經》中說，佈施四百萬億阿僧祇世界的六道四生，用四事供養使他們獲得四果，不如最初隨喜聽聞的人的功德的百千萬倍。因此，希望能夠宣說佛法，使他人能夠聽聞，生起隨喜之心，其功德就像這樣巨大。這第五十人隨喜之心，又何必一定就是五品弟子中的最初隨喜位呢？按照《大品般若經》的文義來說，隨喜的功德尚且勝過自己生起憶念。更何況既能宣說又能修行呢？因為如實地按照佛法修行，是從多聞佛法開始的，就是這個意思。所以勸勉後來的學習者要勤于宣說，勤于修行。

《止觀輔行傳弘決》卷第十之二終

【English Translation】 English version: The phrase '章具如五略后三是也' refers to these contents being present in the three chapters after the five summaries. Since it is said that practitioners will be sent to the other shore (薩云, Sāyún), but the subsequent three major chapters do not describe the state after attaining 'Anutpattika-dharma-kshanti' (無生忍, understanding of the non-arising and non-ceasing of all dharmas), they are omitted. The 'Dharma Giving' chapter of the Mahaprajnaparamita Sutra (大品般若經) states that converting beings as numerous as the sands of the Ganges River, enabling them to attain the six supernormal powers, is not as good as writing the Prajnaparamita (般若經, Perfection of Wisdom Sutra) for others to read and recite. Furthermore, the merit of having others read and recite the Prajnaparamita is not as good as correctly recollecting the Prajnaparamita. Moreover, the merit of recollecting the Prajnaparamita is not as good as explaining it to others, making it easy for them to understand. How is it made easy to understand? It is through observing the non-dual aspect, neither clinging to entering nor clinging to exiting. The merit of expounding the uncommon Prajnaparamita is already so superior, how much more so is expounding the Lotus Sutra (法華經), opening up the skillful means of the wonderful teachings? Furthermore, the current text itself is the manifestation of the real and wonderful contemplation in the Lotus Sutra. Therefore, the Lotus Sutra says that giving to the six realms and four kinds of beings in four million trillion Asamkhya (阿僧祇, countless) worlds, providing them with the four requisites, enabling them to attain the four fruits, is not as good as the merit of the first person who rejoices upon hearing it, multiplied by hundreds of thousands of times. Therefore, it is hoped that the Dharma can be expounded, enabling others to hear it and generate a mind of rejoicing, for its merit is like this. This fiftieth person's mind of rejoicing does not necessarily have to be the initial position of rejoicing among the five grades of disciples. According to the meaning of the Mahaprajnaparamita Sutra, the merit of rejoicing is even superior to generating recollection oneself. How much more so is it to be able to expound and practice? Because practicing according to the Dharma begins with hearing much of the Dharma, this is the meaning. Therefore, later learners are encouraged to diligently expound and diligently practice.

End of Scroll Ten, Part Two of Annotations on the Words and Phrases of the Great Calming and Contemplation