T46n1925_法界次第初門

大正藏第 46 冊 No. 1925 法界次第初門

No. 1925

法界次第初門總序

天臺山修禪寺。沙門釋智顗。輒依經附論。撰法界次第初門三百科。裁為七卷。流傳新學。略為三意。一為讀經尋論隨見法門。脫有迷於名數者。二為未解聖教所製法門淺深之次第。三為學三觀之者。當以此諸法名相義理。一一歷心而轉作。則觀解無礙。觸境不迷。若於一念心中。通達一切佛法者。則三觀自然了了分明也。故出此三百科。名教仍當。名下略辨體相。始得三卷。

法界次第初門目錄

捲上之上

名色初門第一

五陰初門第二

十二入初門第三

十八界初門第四

十六知見初門第五

見愛二煩惱初門第六

三毒初門第七

五蓋初門第八

十煩惱初門第九(亦名十使)

九十八使初門第十

十惡初門第十一

十善初門第十二

捲上之下

三歸初門第十三

五戒初門第十四

四禪初門第十五

四無量心初門第十六

四無色定初門第十七(亦名四空定)

六妙門初

【現代漢語翻譯】現代漢語譯本大正藏第 46 冊 No. 1925 法界次第初門 No. 1925 法界次第初門總序天臺山修禪寺的沙門釋智顗（Shi Zhiyi），依據佛經和論著，撰寫法界次第初門三百科，精簡為七卷，以供新學者學習。此書略有三個用意：一是為方便讀者在閱讀佛經和論著時，遇到不熟悉的名詞術語；二是為解釋聖教所制定的各種法門的淺深次第；三是為修習三觀（sān guān）的人，能夠將這些法門的名相義理，一一在心中反覆思量，從而使觀解沒有障礙，面對境界不迷惑。如果能在當下的一念心中，通達一切佛法，那麼三觀自然就能夠清晰明白。因此，編撰這三百科，名實相符，並在每個名相下略作體相的辨析，最終完成的書三卷。法界次第初門目錄捲上之上名色初門第一五陰（wǔ yīn）初門第二十二入（shí èr rù）初門第三十八界（shí bā jiè）初門第四十六知見初門第五見愛二煩惱初門第六三毒（sān dú）初門第七五蓋（wǔ gài）初門第八十煩惱（shí fán nǎo）初門第九 (亦名十使) 九十八使初門第十十惡（shí è）初門第十一十善（shí shàn）初門第十二捲上之下三歸（sān guī）初門第十三五戒（wǔ jiè）初門第十四四禪（sì chán）初門第十五四無量心（sì wú liàng xīn）初門第十六四無色定（sì wú sè dìng）初門第十七 (亦名四空定) 六妙門（liù miào mén）初

【English Translation】 English version Taisho Tripitaka Volume 46, No. 1925, First Gate of the Order of the Dharmadhatu No. 1925 General Preface to the First Gate of the Order of the Dharmadhatu The Shramana Shi Zhiyi (釋智顗) of Chan Monastery on Mount Tiantai, relying on the sutras and treatises, compiled the three hundred categories of the First Gate of the Order of the Dharmadhatu, condensing them into seven volumes for the study of new learners. This book has roughly three purposes: first, to facilitate readers in understanding unfamiliar terms when reading sutras and treatises; second, to explain the shallow and deep order of the various Dharma gates established by the Holy Teachings; and third, for those who practice the Three Contemplations (sān guān), to be able to repeatedly contemplate the names, characteristics, and meanings of these Dharma gates in their minds, so that their contemplation and understanding are unobstructed, and they are not confused when facing situations. If one can understand all the Buddha-dharma in a single thought, then the Three Contemplations will naturally be clear and distinct. Therefore, these three hundred categories are compiled, matching the name with the reality, and a brief analysis of the substance and characteristics is made under each name, eventually forming three volumes. Table of Contents of the First Gate of the Order of the Dharmadhatu Upper Volume, Part One First Gate of Name and Form, First First Gate of the Five Skandhas (wǔ yīn), Second First Gate of the Twelve Entrances (shí èr rù), Third First Gate of the Eighteen Realms (shí bā jiè), Fourth First Gate of the Sixteen Knowledges, Fifth First Gate of the Two Afflictions of View and Love, Sixth First Gate of the Three Poisons (sān dú), Seventh First Gate of the Five Coverings (wǔ gài), Eighth First Gate of the Ten Afflictions (shí fán nǎo), Ninth (Also known as the Ten Fetters) First Gate of the Ninety-eight Fetters, Tenth First Gate of the Ten Evils (shí è), Eleventh First Gate of the Ten Virtues (shí shàn), Twelfth Upper Volume, Part Two First Gate of the Three Refuges (sān guī), Thirteenth First Gate of the Five Precepts (wǔ jiè), Fourteenth First Gate of the Four Dhyanas (sì chán), Fifteenth First Gate of the Four Immeasurable Minds (sì wú liàng xīn), Sixteenth First Gate of the Four Formless Concentrations (sì wú sè dìng), Seventeenth (Also known as the Four Empty Concentrations) First Gate of the Six Subtle Gates

門第十八

十六特勝初門第十九

通明觀初門第二十(亦名通明禪)

卷中之上

九想初門第二十一

八念初門第二十二

十想初門第二十三

八背舍初門第二十四

八勝處初門第二十五

十一切處初門第二十六

十四變化初門第二十七

六神通初門第二十八

九次第定初門第二十九

三三昧初門第三十

師子奮迅三昧初門第三十一

起越三昧初門第三十二

卷中之下

四諦初門第三十三

十六行初門第三十四

生法二空初門第三十五

三十七品初門第三十六

三解脫初門第三十七

三無漏根初門第三十八

十一智初門第三十九

十二因緣初門第四十

卷下之上

四弘誓願初門第四十一

六波羅蜜初門第四十二

四依初門第四十三

九種大禪初門第四十四

十八空初門第四十五

十喻初門第四十六

卷下之下

百八三昧初門第四十七

五百陀羅尼

【現代漢語翻譯】現代漢語譯本第十八門

十六特勝初門第十九

通明觀初門第二十 (亦名通明禪)

卷中之上

九想初門第二十一

八念初門第二十二

十想初門第二十三

八背舍初門第二十四

八勝處初門第二十五

十一切處初門第二十六

十四變化初門第二十七

六神通初門第二十八

九次第定初門第二十九

三三昧初門第三十

師子奮迅三昧初門第三十一

起越三昧初門第三十二

卷中之下

四諦初門第三十三

十六行初門第三十四

生法二空初門第三十五

三十七品初門第三十六

三解脫初門第三十七

三無漏根初門第三十八

十一智初門第三十九

十二因緣初門第四十

卷下之上

四弘誓願初門第四十一

六波羅蜜初門第四十二

四依初門第四十三

九種大禪初門第四十四

十八空初門第四十五

十喻初門第四十六

卷下之下

百八三昧初門第四十七

五百陀羅尼

【English Translation】 English version Chapter 18

Sixteen Special Insights Initial Gate, Chapter 19

Clear Illumination Contemplation Initial Gate, Chapter 20 (Also known as Clear Illumination Dhyana)

Middle Volume, Part 1

Nine Contemplations Initial Gate, Chapter 21

Eight Recollections Initial Gate, Chapter 22

Ten Contemplations Initial Gate, Chapter 23

Eight Emancipations Initial Gate, Chapter 24

Eight Overcomings Initial Gate, Chapter 25

Ten All-Encompassing Spheres Initial Gate, Chapter 26

Fourteen Transformations Initial Gate, Chapter 27

Six Supernormal Powers Initial Gate, Chapter 28

Nine Sequential Attainments Initial Gate, Chapter 29

Three Samadhis Initial Gate, Chapter 30

'Lion's Swift Advancement' Samadhi Initial Gate, Chapter 31

'Rising Beyond' Samadhi Initial Gate, Chapter 32

Middle Volume, Part 2

Four Noble Truths Initial Gate, Chapter 33

Sixteen Aspects Initial Gate, Chapter 34

Twofold Emptiness of Existence and Dharma Initial Gate, Chapter 35

Thirty-Seven Factors of Enlightenment Initial Gate, Chapter 36

Three Liberations Initial Gate, Chapter 37

Three Unstained Roots Initial Gate, Chapter 38

Eleven Wisdoms Initial Gate, Chapter 39

Twelve Links of Dependent Origination Initial Gate, Chapter 40

Lower Volume, Part 1

Four Universal Vows Initial Gate, Chapter 41

Six Paramitas Initial Gate, Chapter 42

Four Reliances Initial Gate, Chapter 43

Nine Great Dhyanas Initial Gate, Chapter 44

Eighteen Emptinesses Initial Gate, Chapter 45

Ten Similes Initial Gate, Chapter 46

Lower Volume, Part 2

One Hundred and Eight Samadhis Initial Gate, Chapter 47

Five Hundred Dharanis

初門第四十八

四攝初門第四十九

六和敬初門第五十

八自在我初門第五十一(亦名八種變化)

四無礙辯初門第五十二

十力初門第五十三

四無所畏初門第五十四

十八不共法初門第五十五

大慈大悲初門第五十六

三十二相初門第五十七

八十種好初門第五十八

八種音聲初門第五十九

三念處初門第六十

法界次第初門捲上之上

陳隋國師智者大師撰

名色初門第一

一名　二色

今辨法界初門。先從名色而始者。至論諸法本原清凈。絕名離相。尚非是一。何曾有二。不二而辨其二者。以行者初受一期妄報歌羅邏時。但有名色二法。當知名色即是一切世間出世間法之根本。能生一切法。普攝一切法。即是一切法。若諸大聖分別說一切法門。皆約名色而分別之。無有一法出於名色。故智度論偈云。

一切諸法中　　但有名與色　若欲如實觀　　但當觀名色　雖癡心多想　　分別于異事　更無有一法　　出於名色者

一名　心但有字故曰名也。即是心及相應數法。雖有能緣之用而無質礙可尋。既異於色而有心意識及諸數法種

【現代漢語翻譯】現代漢語譯本初門第四十八四攝初門第四十九 (四攝：指佈施、愛語、利行、同事四種菩薩攝化眾生的方法) 六和敬初門第五十 (六和敬：指身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均) 八自在我初門第五十一 (亦名八種變化) (八自在：指菩薩所證得的八種自在能力) 四無礙辯初門第五十二 (四無礙辯：指義無礙辯、法無礙辯、辭無礙辯、樂說無礙辯) 十力初門第五十三 (十力：指如來所具有的十種智慧力量) 四無所畏初門第五十四 (四無所畏：指如來所具有的四種無所畏懼的自信) 十八不共法初門第五十五 (十八不共法：指唯有佛才具有的十八種功德) 大慈大悲初門第五十六 (大慈大悲：指佛菩薩對眾生所懷有的廣大的慈愛和悲憫) 三十二相初門第五十七 (三十二相：指佛陀所具有的三十二種殊勝的身體特徵) 八十種好初門第五十八 (八十種好：指佛陀所具有的八十種細微的身體特徵) 八種音聲初門第五十九 (八種音聲：指佛陀所發出的八種美妙的聲音) 三念處初門第六十 (三念處：指受念處、法念處、心念處) 法界次第初門捲上之上陳隋國師智者大師撰名色初門第一 (名色：指構成生命的心理和生理現象) 一名，二色今辨法界初門。先從名色而始者。至論諸法本原清凈。絕名離相。尚非是一。何曾有二。不二而辨其二者。以行者初受一期妄報歌羅邏時。但有名色二法。當知名色即是一切世間出世間法之根本。能生一切法。普攝一切法。即是一切法。若諸大聖分別說一切法門。皆約名色而分別之。無有一法出於名色。故智度論偈云。一切諸法中但有名與色若欲如實觀但當觀名色雖癡心多想分別于異事更無有一法出於名色者一名：心但有字故曰名也。即是心及相應數法。雖有能緣之用而無質礙可尋。既異於色而有心意識及諸數法種

【English Translation】 English version Chapter 48: Initial Gate Chapter 49: Initial Gate of the Four Embracing Dharmas (四攝: Four methods of bodhisattvas to embrace and transform sentient beings: giving, kind speech, beneficial action, and cooperation) Chapter 50: Initial Gate of the Six Harmonies (六和敬: Six principles of harmonious living: sharing the same space, non-contention in speech, harmony in mind and joy, shared practice of precepts, shared understanding of views, and equal distribution of benefits) Chapter 51: Initial Gate of the Eight Sovereignties (also known as Eight Transformations) (八自在: Eight kinds of sovereign abilities attained by bodhisattvas) Chapter 52: Initial Gate of the Four Unimpeded Eloquences (四無礙辯: Four kinds of unimpeded eloquence: eloquence in meaning, eloquence in dharma, eloquence in expression, and eloquence in joyful speaking) Chapter 53: Initial Gate of the Ten Powers (十力: Ten kinds of wisdom powers possessed by the Tathagata) Chapter 54: Initial Gate of the Four Fearlessnesses (四無所畏: Four kinds of fearlessness possessed by the Tathagata) Chapter 55: Initial Gate of the Eighteen Uncommon Dharmas (十八不共法: Eighteen unique qualities possessed only by the Buddha) Chapter 56: Initial Gate of Great Loving-Kindness and Great Compassion (大慈大悲: The great loving-kindness and compassion that Buddhas and Bodhisattvas have for all beings) Chapter 57: Initial Gate of the Thirty-Two Marks (三十二相: Thirty-two auspicious physical characteristics of the Buddha) Chapter 58: Initial Gate of the Eighty Minor Marks (八十種好: Eighty minor physical characteristics of the Buddha) Chapter 59: Initial Gate of the Eight Kinds of Voice (八種音聲: Eight kinds of beautiful voices emitted by the Buddha) Chapter 60: Initial Gate of the Three Foundations of Mindfulness (三念處: Three foundations of mindfulness: mindfulness of sensations, mindfulness of phenomena, mindfulness of mind) The First Volume (Upper Section) of the Initial Gates in the Order of Dharma Realms Composed by Master Zhiyi, the National Teacher of the Chen and Sui Dynasties Chapter 1: Initial Gate of Name and Form (名色: Mental and physical phenomena that constitute life) One is 'name,' two is 'form.' Now, we are discussing the initial gate of the Dharma Realm. We begin with 'name and form' because, in discussing the original purity of all dharmas, they are beyond names and forms. They are not even one, so how could they be two? We discuss the two aspects of what is not two because when a practitioner first receives the karma of a lifetime as a 'kalala' (歌羅邏), there are only the two dharmas of 'name and form.' It should be known that 'name and form' are the foundation of all worldly and transcendental dharmas. They can generate all dharmas, universally encompass all dharmas, and are identical to all dharmas. If all great sages separately explain all dharma gates, they all explain them in terms of 'name and form.' There is not a single dharma that goes beyond 'name and form.' Therefore, the verse in the Mahaprajnaparamita Shastra says: In all dharmas, there are only 'name' and 'form.' If you wish to observe reality as it is, you should only observe 'name' and 'form.' Although the deluded mind has many thoughts and distinguishes different things, There is not a single dharma that goes beyond 'name' and 'form.' 'Name' means that the mind only has a designation, hence it is called 'name.' It is the mind and its associated mental factors. Although it has the function of being able to cognize, it has no physical substance to be found. It is different from 'form' and has mind, consciousness, and various kinds of mental factors.

種之別名。故謂之為名也。

二色　有形質礙之法謂之為色。是十入及一入少分。皆是質礙之法。並無知覺之用。既異於心意識法。故稱為色也。

五陰初門第二

一色陰　二受陰　三想陰　四行陰　五識陰

次名色而辨五陰者。以惑者迷名偏重故。大聖教門開名則為四心。對色合為五也。此五通稱為陰者。一往而釋。陰以陰覆為義。能覆出世真明之慧。而增長生死。集散不絕。故通名為陰。

一色陰　有形質礙之法名為色。色有十四種。所謂四大五根五塵。此之十四。並是色法也。

二受陰　領納所緣名為受。受有六種。謂六觸因緣生六受。但境既有違順。非違非順之別。故六受亦各有苦受樂受。不苦不樂受之異也。

三想陰　能取所領之緣相名為想。想有六種。謂取所領六塵之相。為六想也。

四行陰　造作之心能趣于果名為行。行有六種。大品經中。說為六思。思即是行。謂於六想之後。各起不善業善業無動業也。

五識陰　了別所緣之境名為識。識有六種。即是六識。若諸論師多雲。識在二心之前。諸大乘經中。明識最居后。今依經為次料簡。

十二入初門第三

內六根入　一眼入　二耳入　三鼻入　四舌入　五身入　六意入

【現代漢語翻譯】現代漢語譯本：種類的另一個名稱。因此稱之為名。

二色：具有形體和阻礙作用的法稱為色。包括十入和一入的小部分。這些都是具有形體和阻礙作用的法，並且沒有知覺的作用。既然與心意識法不同，所以稱為色。

五陰初門第二

一、色陰；二、受陰；三、想陰；四、行陰；五、識陰。

接下來解釋名色並辨析五陰，是因為迷惑的人執著于名而偏重。大聖的教法開示，名則為四心，與色合起來就是五。這五者統稱為陰，從一個方面解釋，陰以陰覆為含義，能夠覆蓋出世的真明智慧，並且增長生死，聚集和消散不絕，所以統稱為陰。

一、色陰：具有形體和阻礙作用的法稱為色。色有十四種，即四大（地、水、火、風），五根（眼、耳、鼻、舌、身），五塵（色、聲、香、味、觸）。這十四種都是色法。

二、受陰：領納所緣的境界稱為受。受有六種，即六觸因緣所生的六受。因為境界有違順、非違非順的區別，所以六受也各有苦受、樂受、不苦不樂受的不同。

三、想陰：能取所領的緣相稱為想。想有六種，即取所領的六塵之相，為六想。

四、行陰：造作的心能趨向于果報稱為行。行有六種。《大品經》中說為六思，思就是行，即在六想之後，各自產生不善業、善業、無動業。

五、識陰：了別所緣的境界稱為識。識有六種，即是六識。如果各位論師大多說，識在二心之前，而各大乘經典中，說明識最後產生。現在依照經典為順序來簡擇。

十二入初門第三

內六根入：一、眼入；二、耳入；三、鼻入；四、舌入；五、身入；六、意入。

【English Translation】 English version: Another name for 'species'. Therefore, it is called 'name'.

Twofold 'Form' (色): That which possesses shape and obstructs is called 'Form'. This includes the ten entrances (十入) and a small portion of one entrance. All of these are laws (法) that possess shape and obstruct, and they have no function of awareness. Since they are different from the laws of mind and consciousness, they are called 'Form'.

The Initial Gate of the Five Skandhas (五陰) - Second

Form Skandha (色陰); 2. Feeling Skandha (受陰); 3. Perception Skandha (想陰); 4. Volition Skandha (行陰); 5. Consciousness Skandha (識陰).

Next, explaining 'name and form' (名色) and distinguishing the Five Skandhas is because those who are deluded cling to 'name' and are biased towards it. The Great Sage's teachings reveal that 'name' is four minds, which, combined with 'form', makes five. These five are collectively called 'skandhas'. Generally speaking, 'skandha' means 'to cover over'. It can cover over the wisdom of true clarity that transcends the world, and it increases birth and death, gathering and dispersing without end. Therefore, they are collectively called 'skandhas'.

Form Skandha: That which possesses shape and obstructs is called 'Form'. 'Form' has fourteen types, namely the Four Great Elements (四大 - earth, water, fire, wind), the Five Roots (五根 - eye, ear, nose, tongue, body), and the Five Objects of Sense (五塵 - form, sound, smell, taste, touch). These fourteen are all 'form' dharmas.
Feeling Skandha: To receive and accept what is cognized is called 'feeling'. There are six types of feeling, namely the six feelings arising from the conditions of the six contacts. Because the objects of sense have distinctions of being agreeable, disagreeable, and neither agreeable nor disagreeable, the six feelings also have differences of painful feeling, pleasant feeling, and neither painful nor pleasant feeling.
Perception Skandha: The ability to grasp the characteristics of what is received is called 'perception'. There are six types of perception, namely grasping the characteristics of the six objects of sense that are received, which are the six perceptions.
Volition Skandha: The mind that creates and moves towards a result is called 'volition'. There are six types of volition. In the Mahaprajnaparamita Sutra (大品經), they are described as six thoughts. Thought is volition, namely after the six perceptions, each arises with unwholesome karma, wholesome karma, and non-moving karma.
Consciousness Skandha: To discriminate the object of sense that is cognized is called 'consciousness'. There are six types of consciousness, which are the six consciousnesses. If many teachers of treatises mostly say that consciousness is before the two minds, while the great Mahayana sutras explain that consciousness arises last. Now, according to the order in the sutras, we will select and examine.

The Initial Gate of the Twelve Entrances (十二入) - Third

The Six Internal Roots Entrances: 1. Eye Entrance (眼入); 2. Ear Entrance (耳入); 3. Nose Entrance (鼻入); 4. Tongue Entrance (舌入); 5. Body Entrance (身入); 6. Mind Entrance (意入).

外六塵入　一色入　二聲入　三香入　四味入　五觸入　六法入

次五陰而辨十二入者。以惑者迷色偏重故。大聖教門。開色為十。心但為二。合為十二也。通稱入者。入以涉入為義。根塵相對則有識生。識依根塵仍為能入。根塵即是所入。今此十二從所入受名。故通受入名。內六入者。此之六法親故屬內。為識所依。故名為入。亦名根者。根以能生為義。此六既並有生識之功。故通名根也。

一眼入　身份對色。能見色之處名眼。眼是四大造色。體為十色共成。所謂四大四微。身根微。眼根微也。

二耳入　身份對聲。能聞聲之處名耳。耳是四大造色。亦為十色共成。謂四大四微。身根微。耳根微。

三鼻入　身份對香。能聞香之處名鼻。鼻是四大造色。亦為十色共成。謂四大四微。身根微。鼻根微。

四舌入　身份對味。能知味之處名為舌。舌是四大造色。亦為十色所成。謂四大四微。身根微。舌根微也。

五身入　六分假合之體對觸。能覺觸處皆名為身。身是四大造色。但有九色所成。謂四大四微。身根微。

六意入。心對一切法。即有能知法之用。名之為意。意者即心王也。是中除諸心數法。但取心王。以為意入。

外六入者。此六法疏故屬外。識所游涉

【現代漢語翻譯】現代漢語譯本外六塵入：一、色入（Rūpa-āyatana，視覺對像）；二、聲入（Śabda-āyatana，聽覺對像）；三、香入（Gandha-āyatana，嗅覺對像）；四、味入（Rasa-āyatana，味覺對像）；五、觸入（Sparśa-āyatana，觸覺對像）；六、法入（Dharma-āyatana，心理對像）。

在五陰（Pañca-skandha）之後辨析十二入（Dvādaśa-āyatana）的原因是，迷惑之人執迷於色（Rūpa）的偏見最為嚴重。因此，偉大的聖者教導，將色分為十種，而心（Citta）只分為兩種，合起來就是十二種。通稱為『入』，『入』有涉入的含義。根（Indriya）與塵（Viṣaya）相對，就會產生識（Vijñāna）。識依賴於根和塵，仍然是能入。根和塵就是所入。現在這十二種從所入接受名稱，所以都接受『入』這個名稱。內六入，這六種法因為親近的緣故屬於內部，是識所依賴的，所以名為『入』。也名為『根』，『根』有能生的含義。這六種都具有產生識的功能，所以通稱為『根』。

一、眼入（Cakṣu-āyatana）：身體部分對著色塵，能夠看見色塵的地方叫做眼。眼是四大（Mahābhūta）所造的色，其體由十種色共同構成，就是四大和四微（四大所造的四種精微色），身根微細，眼根也微細。

二、耳入（Śrotra-āyatana）：身體部分對著聲塵，能夠聽見聲塵的地方叫做耳。耳是四大所造的色，也由十種色共同構成，就是四大和四微，身根微細，耳根也微細。

三、鼻入（Ghrāṇa-āyatana）：身體部分對著香塵，能夠聞到香塵的地方叫做鼻。鼻是四大所造的色，也由十種色共同構成，就是四大和四微，身根微細，鼻根也微細。

四、舌入（Jihvā-āyatana）：身體部分對著味塵，能夠知道味道的地方叫做舌。舌是四大所造的色，也由十種色構成，就是四大和四微，身根微細，舌根也微細。

五、身入（Kāya-āyatana）：六個部分假合的身體對著觸塵，能夠感覺到觸覺的地方都叫做身。身是四大所造的色，但由九種色構成，就是四大和四微，以及身根微細。

六、意入（Manas-āyatana）：心（Citta）對著一切法塵，就有了能夠知法的功用，名為意。意就是心王（Citta-rāja）。這裡面除去各種心數法（Caitasika），只取心王，作為意入。

外六入：這六種法因為疏遠的緣故屬於外部，是識所遊歷涉入的。

【English Translation】 English version The six external sense bases (Bāhya-ṣaḍ-āyatana): 1. Rūpa-āyatana (sense base of form, visual object); 2. Śabda-āyatana (sense base of sound, auditory object); 3. Gandha-āyatana (sense base of smell, olfactory object); 4. Rasa-āyatana (sense base of taste, gustatory object); 5. Sparśa-āyatana (sense base of touch, tactile object); 6. Dharma-āyatana (sense base of mental objects).

The reason for distinguishing the twelve sense bases (Dvādaśa-āyatana) after the five aggregates (Pañca-skandha) is that those who are deluded are most heavily biased towards form (Rūpa). Therefore, the Great Sage taught that form is divided into ten, while mind (Citta) is only divided into two, which together make twelve. They are generally called 'āyatana' because 'āyatana' has the meaning of entering into. When the sense faculty (Indriya) is in contact with the object (Viṣaya), consciousness (Vijñāna) arises. Consciousness depends on the sense faculty and the object, and is still the 'enterer'. The sense faculty and the object are what is entered. Now these twelve receive their names from what is entered, so they all receive the name 'āyatana'. The six internal sense bases are internal because these six dharmas are close and belong to the inside, and are what consciousness relies on, so they are called 'āyatana'. They are also called 'Indriya' because 'Indriya' has the meaning of being able to produce. These six all have the function of producing consciousness, so they are generally called 'Indriya'.

Cakṣu-āyatana (sense base of the eye): The part of the body that faces the visual object, the place where one can see the visual object is called the eye. The eye is form created by the four great elements (Mahābhūta), and its substance is composed of ten forms, namely the four great elements and the four subtle elements (the four subtle forms created by the four great elements). The body faculty is subtle, and the eye faculty is also subtle.
Śrotra-āyatana (sense base of the ear): The part of the body that faces the sound object, the place where one can hear the sound object is called the ear. The ear is form created by the four great elements, and is also composed of ten forms, namely the four great elements and the four subtle elements. The body faculty is subtle, and the ear faculty is also subtle.
Ghrāṇa-āyatana (sense base of the nose): The part of the body that faces the smell object, the place where one can smell the smell object is called the nose. The nose is form created by the four great elements, and is also composed of ten forms, namely the four great elements and the four subtle elements. The body faculty is subtle, and the nose faculty is also subtle.
Jihvā-āyatana (sense base of the tongue): The part of the body that faces the taste object, the place where one can know the taste is called the tongue. The tongue is form created by the four great elements, and is also composed of ten forms, namely the four great elements and the four subtle elements. The body faculty is subtle, and the tongue faculty is also subtle.
Kāya-āyatana (sense base of the body): The body, which is a temporary combination of six parts, faces the touch object, and all places where one can feel touch are called the body. The body is form created by the four great elements, but is composed of nine forms, namely the four great elements and the four subtle elements, and the subtle body faculty.
Manas-āyatana (sense base of the mind): The mind (Citta) faces all dharma objects, and then has the function of being able to know dharmas, which is called the mind. The mind is the mind-king (Citta-rāja). Here, excluding all mental functions (Caitasika), only the mind-king is taken as the mind base.

The six external sense bases: These six dharmas belong to the outside because they are distant, and are what consciousness travels and enters into.

。故名為入。亦名塵者。塵以染污為義。以能染污情識。故通名為塵也。

一色入　一切對眼。所見之色名為色。色有二種色。攝一切色。一正報可見色。眾生身色。青黃赤白黑色等。二依報可見色。外無知青黃赤白黑色等也。

二聲入　一切對耳。所聞之色曰聲。聲有二種聲。攝一切聲。一從正報色出聲。眾生語言音聲也。二從依報色出聲也。

三香入　一切對鼻。所聞之色名香。香有二種香。攝一切香。一正報色處香。眾生身中香臭也。二依報色出香。外一切無知色中所有香臭。

四味入　一切對舌。所知之色曰味。味有二種味。攝一切味。一正報色處味。眾生身中之六味也。二依報色處味。外一切無知色中所有六味也。

五觸入　一切對身。所覺之色名觸。觸有二種觸。攝一切觸。一正報色處觸。眾生身中。冷暖澀滑等十六觸也。二依報色處觸。外一切無知色中冷暖等一十六觸也。

六法入　一切對意所知之法名法。法有二種法。攝一切法。一者心法。是中除心王。但取相應諸心數法也。二者非心法。即過去未來色法。及心不相應諸行。及三無為法。

十八界初門第四

內六根界　一眼界　二耳界　三鼻界　四舌界　五身界　六意界

外六塵界　一色

【現代漢語翻譯】現代漢語譯本：因此，這些被稱為『入』（Ayatana，處）。也被稱為『塵』（Rajas，染污），因為『塵』意味著染污。由於它們能夠染污情識，所以統稱為『塵』。

一、色入（Rupa Ayatana，視覺之入）: 一切與眼睛相對，所見之物稱為『色』（Rupa，顏色、形態）。『色』有兩種，涵蓋一切色。一是正報可見色，即眾生的身體顏色，如青、黃、赤、白、黑等。二是依報可見色，即外在無情之物的青、黃、赤、白、黑等。

二、聲入（Shabda Ayatana，聽覺之入）: 一切與耳朵相對，所聽之物稱為『聲』（Shabda，聲音）。『聲』有兩種，涵蓋一切聲。一是從正報色發出的聲音，即眾生的語言音聲。二是從依報色發出的聲音。

三、香入（Gandha Ayatana，嗅覺之入）: 一切與鼻子相對，所聞之物稱為『香』（Gandha，氣味）。『香』有兩種，涵蓋一切香。一是正報色處的香，即眾生身上的香臭。二是依報色發出的香，即外在一切無情之物所具有的香臭。

四、味入（Rasa Ayatana，味覺之入）: 一切與舌頭相對，所知之物稱為『味』（Rasa，味道）。『味』有兩種，涵蓋一切味。一是正報色處的味，即眾生身上的六味。二是依報色處的味，即外在一切無情之物所具有的六味。

五、觸入（Sparsha Ayatana，觸覺之入）: 一切與身體相對，所覺之物稱為『觸』（Sparsha，觸感）。『觸』有兩種，涵蓋一切觸。一是正報色處的觸，即眾生身上的冷、暖、澀、滑等十六觸。二是依報色處的觸，即外在一切無情之物所具有的冷、暖等十六觸。

六、法入（Dharma Ayatana，意之入）: 一切與意識相對，所知之物稱為『法』（Dharma，事物、法則）。『法』有兩種，涵蓋一切法。一是心法，即除了心王（Citta，心識主體）之外，與心相應的各種心數法（Caitasika，心理作用）。二是無心法，即過去和未來的色法，以及與心不相應的諸行（Samskara，行蘊），以及三種無為法（Asamskrita Dharma，無為之法）。

十八界初門第四

內六根界：一、眼界（Chaksu Dhatu，視覺之界）；二、耳界（Shrotra Dhatu，聽覺之界）；三、鼻界（Ghrana Dhatu，嗅覺之界）；四、舌界（Jihva Dhatu，味覺之界）；五、身界（Kaya Dhatu，觸覺之界）；六、意界（Mano Dhatu，意識之界）。

外六塵界：一、色

【English Translation】 English version: Therefore, these are called 'Ayatana' (spheres of sense, gateways). They are also called 'Rajas' (dust), because 'dust' signifies defilement. Since they are capable of defiling emotions and consciousness, they are collectively called 'dust'.

Rupa Ayatana (sphere of sight): All that is perceived by the eye is called 'Rupa' (form, color). 'Rupa' is of two kinds, encompassing all forms. First, the visible form of the primary retribution (正報), which is the body color of sentient beings, such as blue, yellow, red, white, black, etc. Second, the visible form of the dependent retribution (依報), which is the blue, yellow, red, white, black, etc. of external inanimate objects.
Shabda Ayatana (sphere of sound): All that is heard by the ear is called 'Shabda' (sound). 'Shabda' is of two kinds, encompassing all sounds. First, the sound produced from the primary retribution form, which is the language and sound of sentient beings. Second, the sound produced from the dependent retribution form.
Gandha Ayatana (sphere of smell): All that is smelled by the nose is called 'Gandha' (smell). 'Gandha' is of two kinds, encompassing all smells. First, the smell from the primary retribution form, which is the fragrance and odor of sentient beings' bodies. Second, the smell produced from the dependent retribution form, which is the fragrance and odor of all external inanimate objects.
Rasa Ayatana (sphere of taste): All that is known by the tongue is called 'Rasa' (taste). 'Rasa' is of two kinds, encompassing all tastes. First, the taste from the primary retribution form, which is the six tastes within sentient beings' bodies. Second, the taste from the dependent retribution form, which is the six tastes within all external inanimate objects.
Sparsha Ayatana (sphere of touch): All that is felt by the body is called 'Sparsha' (touch). 'Sparsha' is of two kinds, encompassing all touches. First, the touch from the primary retribution form, which is the sixteen touches such as cold, warmth, roughness, smoothness, etc., within sentient beings' bodies. Second, the touch from the dependent retribution form, which is the sixteen touches such as cold, warmth, etc., within all external inanimate objects.
Dharma Ayatana (sphere of mind-objects): All that is known by the mind is called 'Dharma' (phenomena, principles). 'Dharma' is of two kinds, encompassing all dharmas. First, mental dharmas, which, excluding the Citta (mind-king, the subject of consciousness), are all the associated mental factors (Caitasika). Second, non-mental dharmas, which are the past and future forms, as well as the Samskara (formations, volitional activities) that are not associated with the mind, and the three Asamskrita Dharma (unconditioned dharmas).

The Initial Gate of the Eighteen Dhatus, Chapter Four

The Six Internal Sense Bases: 1. Chaksu Dhatu (eye element, visual sphere); 2. Shrotra Dhatu (ear element, auditory sphere); 3. Ghrana Dhatu (nose element, olfactory sphere); 4. Jihva Dhatu (tongue element, gustatory sphere); 5. Kaya Dhatu (body element, tactile sphere); 6. Mano Dhatu (mind element, mental sphere).

The Six External Sense Bases: 1. Rupa

界　二聲界　三香界　四味界　五觸界　六法界

六識界　一眼識界　二耳識界　三鼻識界　四舌識界　五身識界　六意識界

次十二入。而辨十八界者。以惑者迷於名色俱重故。開色為十。離名作八。合為十八界也。通名界者。以界別為義。此十八法各有別體。義無渾濫。故通受界名也。

內六根界　此具如前明。內六根入中分別其相。乃更加以界之名義者。欲使修觀之徒推析無謬。不滯十六知見之妄計也。

外六塵界　此具如前。外六塵入中分別其相。乃更加以界之名義者。意同六根。中立界名。

六識界者。若根塵相對即有識生。識以識別為義。識依于根。能識別于塵。故此六通名識也。若了識從緣生。豈計有神使知謬取也。

一眼識界　眼根若對色塵。即生眼識。眼識生時。即識色塵。故名眼識界也。

二耳識界　耳根若對聲塵。即生耳識。耳識生時。即識聲塵。故名耳識界也。

三鼻識界　鼻根若對香塵。即生鼻識。鼻識生時。即識香塵。故名鼻識界也。

四舌識界　舌根若對味塵。即生舌識。舌識生時。即識味塵。故名舌識界也。

五身識界　身根若對觸塵。即生身識。身識生時。即識觸塵。故名身識界也。

六意識界　五識生已

【現代漢語翻譯】現代漢語譯本界：一是聲界（聲音的範圍），二是色界（顏色的範圍），三是香界（氣味的範圍），四是味界（味道的範圍），五是觸界（觸覺的範圍），六是法界（事物規律的範圍）。

六識界：一是眼識界（通過眼睛產生的意識範圍），二是耳識界（通過耳朵產生的意識範圍），三是鼻識界（通過鼻子產生的意識範圍），四是舌識界（通過舌頭產生的意識範圍），五是身識界（通過身體產生的意識範圍），六是意識界（通過意念產生的意識範圍）。

接下來分析十二入（十二處）而辨別十八界的原因是：因為迷惑的人對名（精神現象）和色（物質現象）都同樣看重，所以將色分為十界，離開名而分為八界，合起來就是十八界。之所以都稱為『界』，是因為『界』有界限分別的含義。這十八法各有不同的自體，意義上沒有混淆，所以都通稱為『界』。

內六根界：這和前面所說的相同。在內六根入（內六處）中分別說明它們的相狀，然後再加上『界』的名義，是爲了使修觀的人在推究分析時不會出錯，不會執著於十六種知見的虛妄計度。

外六塵界：這和前面所說的相同。在外六塵入（外六處）中分別說明它們的相狀，然後再加上『界』的名義，用意與六根相同，都是爲了確立『界』的名稱。

六識界：如果根（感覺器官）和塵（感覺對像）相對，就會產生識（意識）。識以識別為意義。識依賴於根，能夠識別塵，所以這六種都通稱為識。如果瞭解識是從因緣而生，怎麼還會計較有神靈在使我們認知，從而產生錯誤的執取呢？

眼識界：眼根如果對著色塵，就會產生眼識。眼識產生時，就能識別色塵，所以稱為眼識界。

耳識界：耳根如果對著聲塵，就會產生耳識。耳識產生時，就能識別聲塵，所以稱為耳識界。

鼻識界：鼻根如果對著香塵，就會產生鼻識。鼻識產生時，就能識別香塵，所以稱為鼻識界。

舌識界：舌根如果對著味塵，就會產生舌識。舌識產生時，就能識別味塵，所以稱為舌識界。

身識界：身根如果對著觸塵，就會產生身識。身識產生時，就能識別觸塵，所以稱為身識界。

意識界：五識產生之後

【English Translation】 English version Realms: First, the sound realm; second, the color realm; third, the scent realm; fourth, the taste realm; fifth, the touch realm; sixth, the dharma realm (the realm of the laws of things).

Six Consciousness Realms: First, the eye-consciousness realm; second, the ear-consciousness realm; third, the nose-consciousness realm; fourth, the tongue-consciousness realm; fifth, the body-consciousness realm; sixth, the mind-consciousness realm.

Next, the reason for analyzing the twelve entrances (twelve places) and distinguishing the eighteen realms is: because those who are deluded attach equal importance to both 'nama' (mental phenomena) and 'rupa' (material phenomena), therefore, 'rupa' is divided into ten realms, and apart from 'nama', it is divided into eight realms, which together make up the eighteen realms. The reason they are all called 'realms' is because 'realm' has the meaning of boundaries and distinctions. These eighteen dharmas each have their own distinct entity, and there is no confusion in meaning, so they are all commonly called 'realms'.

The Inner Six Sense-Base Realms: This is the same as explained earlier. In the inner six sense-bases (inner six entrances), their characteristics are explained separately, and then the name and meaning of 'realm' are added, in order to prevent those who practice contemplation from making mistakes in their investigation and analysis, and from clinging to the false calculations of the sixteen kinds of views.

The Outer Six Sense-Object Realms: This is the same as explained earlier. In the outer six sense-objects (outer six entrances), their characteristics are explained separately, and then the name and meaning of 'realm' are added, with the same intention as the six sense-bases, which is to establish the name of 'realm'.

The Six Consciousness Realms: If a sense-base (sense organ) is in contact with a sense-object, consciousness arises. Consciousness has the meaning of distinguishing. Consciousness relies on the sense-base and can distinguish the sense-object, so these six are all commonly called consciousness. If one understands that consciousness arises from conditions, how can one still argue that there is a spirit causing us to know, thereby leading to wrong attachments?

The Eye-Consciousness Realm: If the eye-base is in contact with a color-object, eye-consciousness arises. When eye-consciousness arises, it can recognize the color-object, so it is called the eye-consciousness realm.

The Ear-Consciousness Realm: If the ear-base is in contact with a sound-object, ear-consciousness arises. When ear-consciousness arises, it can recognize the sound-object, so it is called the ear-consciousness realm.

The Nose-Consciousness Realm: If the nose-base is in contact with a scent-object, nose-consciousness arises. When nose-consciousness arises, it can recognize the scent-object, so it is called the nose-consciousness realm.

The Tongue-Consciousness Realm: If the tongue-base is in contact with a taste-object, tongue-consciousness arises. When tongue-consciousness arises, it can recognize the taste-object, so it is called the tongue-consciousness realm.

The Body-Consciousness Realm: If the body-base is in contact with a touch-object, body-consciousness arises. When body-consciousness arises, it can recognize the touch-object, so it is called the body-consciousness realm.

The Mind-Consciousness Realm: After the five consciousnesses have arisen

即滅。意為意識。此意識續生。意識生時。即識法塵。若五識能生意識。即以前五識為根。后意識為意識。此意識滅次識續生。是則前意識生后意識。如是亦脫傳受根識之名。皆以能生為根。所生為識。今說所生之識。為意識界也。

十六知見初門第五

一我　二眾生　三壽者　四命者　五生者　六養育　七眾數　八人　九作者　十使作者　十一起者　十二使起者　十三受者　十四使受者　十五知者　十六見者

次名色陰入界。而辨十六知見者。名色等法中。神我本不可得。而未見道者。悉于名色等法中。妄計有我。我所。計我之心。歷緣略辨。即有十六知見之別。廣對諸緣。則妄計不可稱數。因此顛倒。備起一切煩惱生死行業。今為欲於後明生法二空等一切觀門。必須善識假實之法。故略依傍大智度論釋之也。

一我　若於名色陰入界等法中無明不了。若即若離中。妄計有我我所之實。故名我為也。

二眾生　于名色陰入界等法和合中。妄計有我生。故名眾生。

三壽者　于名色陰入界等法中。妄計有我受一期果報壽有長短。故名壽者。

四命者　于名色陰入界等法中。妄計我命根成就連持不斷。故名命者。

五生者　于名色陰入界等法中。妄計我能起眾事。如

【現代漢語翻譯】現代漢語譯本即滅。意為意識（consciousness）。此意識續生。意識生時，即識別法塵（dharma-dhātu，法的對象）。若五識（five consciousnesses）能生意識，即以前五識為根，后意識為意識。此意識滅后，下次的意識繼續產生。那麼就是前一個意識產生后一個意識。這樣也就擺脫了傳授根識的名稱，都以能產生者為根，所產生者為識。現在所說的所產生的識，就是意識界。

十六知見初門第五

一我（ātman）二眾生（sattva）三壽者（jīva）四命者（pāṇin）五生者（jāta）六養育（poṣa）七眾數（pudgala）八人（manuja）九作者（kāraka）十使作者（kārayitṛ）十一起者（samutthāpaka）十二使起者（samutthāpayitṛ）十三受者（vedaka）十四使受者（vedayitṛ）十五知者（jñātṛ）十六見者（draṣṭṛ）

接下來在名色陰（nāmarūpa-skandha）、入（āyatana）、界（dhātu）中辨別十六知見，是因為在名色等法中，神我（ātman）本來是不可得的。但沒有見到真理的人，都在名色等法中，錯誤地認為有『我』和『我所』。執著于『我』的心，稍微加以辨別，就有十六種知見的區別。如果廣泛地面對各種因緣，那麼錯誤的執著就不可計數。因為這種顛倒，就具備產生一切煩惱、生死、行業的條件。現在爲了在後面闡明生法二空等一切觀門，必須很好地認識假和實的法，所以略微依據《大智度論》來解釋。

一我（ātman）：如果在名色陰、入、界等法中，因為無明（avidyā）而不瞭解，無論即或離，錯誤地認為有『我』和『我所』的實體，所以稱為『我』。

二眾生（sattva）：在名色陰、入、界等法和合中，錯誤地認為有『我』的產生，所以稱為『眾生』。

三壽者（jīva）：在名色陰、入、界等法中，錯誤地認為『我』承受一期的果報，壽命有長短，所以稱為『壽者』。

四命者（pāṇin）：在名色陰、入、界等法中，錯誤地認為『我』的命根成就，連線持續不斷，所以稱為『命者』。

五生者（jāta）：在名色陰、入、界等法中，錯誤地認為『我』能發起各種事情，比如...

【English Translation】 English version It ceases. Meaning consciousness (vijñāna). This consciousness continues to arise. When consciousness arises, it cognizes dharma-dhātu (objects of dharma). If the five consciousnesses (pañca-vijñāna) can give rise to consciousness, then the former five consciousnesses are the root, and the latter consciousness is the consciousness. When this consciousness ceases, the next consciousness continues to arise. Thus, the former consciousness gives rise to the latter consciousness. In this way, it also escapes the name of transmitted root consciousness, all taking the able-to-produce as the root, and the produced as the consciousness. Now, the produced consciousness that is spoken of is the realm of consciousness.

The Fifth Initial Gate of the Sixteen Knowledges and Views

Self (ātman) 2. Sentient being (sattva) 3. Life-span (jīva) 4. Life-force (pāṇin) 5. One who is born (jāta) 6. One who nourishes (poṣa) 7. Multitude (pudgala) 8. Person (manuja) 9. Agent (kāraka) 10. One who causes to act (kārayitṛ) 11. One who arises together (samutthāpaka) 12. One who causes to arise (samutthāpayitṛ) 13. One who experiences (vedaka) 14. One who causes to experience (vedayitṛ) 15. One who knows (jñātṛ) 16. One who sees (draṣṭṛ)

Next, distinguishing the sixteen knowledges and views within nāmarūpa-skandha (name and form aggregate), āyatana (sense bases), and dhātu (elements) is because, within the dharmas of name and form, the self (ātman) is fundamentally unattainable. However, those who have not seen the path all falsely believe in a 'self' and 'what belongs to self' within the dharmas of name and form. The mind clinging to 'self', when slightly analyzed, has sixteen different knowledges and views. If broadly facing various conditions, then the false clinging is countless. Because of this inversion, all afflictions, birth and death, and karmic activities arise. Now, in order to clarify all the gates of contemplation such as the emptiness of beings and dharmas later on, it is necessary to clearly recognize the dharmas of false and real. Therefore, we briefly rely on the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) to explain it.

Self (ātman): If, within the dharmas of nāmarūpa-skandha, āyatana, and dhātu, one does not understand due to ignorance (avidyā), whether as identical or separate, falsely believing in the reality of 'self' and 'what belongs to self', therefore it is called 'self'.
Sentient being (sattva): Within the combination of nāmarūpa-skandha, āyatana, and dhātu, falsely believing in the arising of 'self', therefore it is called 'sentient being'.
Life-span (jīva): Within the dharmas of nāmarūpa-skandha, āyatana, and dhātu, falsely believing that 'self' experiences a period of karmic retribution, and that life-span has length and shortness, therefore it is called 'life-span'.
Life-force (pāṇin): Within the dharmas of nāmarūpa-skandha, āyatana, and dhātu, falsely believing that 'self's' life-force is accomplished, connected, and continuous, therefore it is called 'life-force'.
One who is born (jāta): Within the dharmas of nāmarūpa-skandha, āyatana, and dhātu, falsely believing that 'self' can initiate various things, such as...

父生子。名為生者。亦計我來人中受生。故名生者。

六養育　于名色陰入界等法中。妄計我能養育於他。故名養育。亦計我從生已來。為父母養育。故名養育。

七眾數　于名色陰入界等法中。妄計我有名色五眾。十二入十八界等諸因緣。是眾法有數故名眾數。

八人　于名色陰入界等法中。妄計我是行人。異於非行之人。故名為人。亦計我生人道。異於余道。故名為人。

九作者　于名色陰入界等法中。妄計我有身力手足。能有所作。故名作者。

十使作者　于名色陰入界等法中。妄計我能役他。故名使作者。

十一起者　于名色陰入界等法中。妄計我能造後世罪福業。故名起者。

十二使起者　于名色陰入界等法中。妄計我能令他起後世罪福業。故名使起者。

十三受者　于名色陰入界等法中。妄計我當後身受罪福果報。故名受者。

十四使受者　于名色陰入界等法中。妄計我當令他受苦樂果報。故名使受者。

十五知者　于名色陰入界等法中。妄計有五根能知五塵。故名知者。

十六見者　于名色陰入界等法中。妄計我有眼根故。能見一切色。亦計我能起邪見。我起正見名見者。

見愛二煩惱初門第六

一見煩惱　二愛

【現代漢語翻譯】現代漢語譯本父生子。名為『生者』。也是計較『我』在人中受生，所以名為『生者』。

六、養育：于名色陰（Nāmarūpa-skandha，構成個體身心的要素）、入（Āyatana，感覺器官）、界（Dhātu，元素）等法中，錯誤地認為『我』能養育他人，所以名為『養育』。也計較『我』從出生以來，被父母養育，所以名為『養育』。

七、眾數：于名色陰、入、界等法中，錯誤地認為『我』有名色五眾（Pañcaskandha，構成個體存在的五種要素）、十二入（Dvādaśāyatana，六根和六塵）、十八界（Aṣṭādaśa dhātava，六根、六塵和六識）等諸因緣，是眾法有數，所以名為『眾數』。

八、人：于名色陰、入、界等法中，錯誤地認為『我』是行人，不同於非修行之人，所以名為『人』。也計較『我』生於人道，不同於其他道，所以名為『人』。

九、作者：于名色陰、入、界等法中，錯誤地認為『我』有身力手足，能有所作為，所以名為『作者』。

十、使作者：于名色陰、入、界等法中，錯誤地認為『我』能役使他人，所以名為『使作者』。

十一、起者：于名色陰、入、界等法中，錯誤地認為『我』能造作後世的罪福業，所以名為『起者』。

十二、使起者：于名色陰、入、界等法中，錯誤地認為『我』能令他人造作後世的罪福業，所以名為『使起者』。

十三、受者：于名色陰、入、界等法中，錯誤地認為『我』當在後世之身承受罪福果報，所以名為『受者』。

十四、使受者：于名色陰、入、界等法中，錯誤地認為『我』當令他人承受苦樂果報，所以名為『使受者』。

十五、知者：于名色陰、入、界等法中，錯誤地認為有五根（Pañcendriya，眼、耳、鼻、舌、身）能知五塵（Pañcaviṣaya，色、聲、香、味、觸），所以名為『知者』。

十六、見者：于名色陰、入、界等法中，錯誤地認為『我』有眼根，所以能見一切色。也計較『我』能生起邪見，『我』能生起正見，名為『見者』。

見愛二煩惱初門第六

一、見煩惱二、愛

【English Translation】 English version The father begets the son. He is called 『the begetter』. It is also calculating that 『I』 am born among humans, hence the name 『the begetter』.

Nurturer: In the Dharmas of Nāmarūpa-skandha (name and form aggregates), Āyatana (sense bases), Dhātu (elements), etc., falsely believing that 『I』 can nurture others, hence the name 『nurturer』. Also calculating that 『I』 have been nurtured by my parents since birth, hence the name 『nurturer』.
Aggregate: In the Dharmas of Nāmarūpa-skandha, Āyatana, Dhātu, etc., falsely believing that 『I』 have the five aggregates of name and form (Pañcaskandha, the five aggregates of existence), the twelve Āyatana (Dvādaśāyatana, the twelve sense bases), the eighteen Dhātu (Aṣṭādaśa dhātava, the eighteen elements), etc., these causes and conditions are numerous Dharmas with a number, hence the name 『aggregate』.
Person: In the Dharmas of Nāmarūpa-skandha, Āyatana, Dhātu, etc., falsely believing that 『I』 am a practitioner, different from those who do not practice, hence the name 『person』. Also calculating that 『I』 am born in the human realm, different from other realms, hence the name 『person』.
Creator: In the Dharmas of Nāmarūpa-skandha, Āyatana, Dhātu, etc., falsely believing that 『I』 have bodily strength, hands, and feet, and can create something, hence the name 『creator』.
Causer of Creation: In the Dharmas of Nāmarūpa-skandha, Āyatana, Dhātu, etc., falsely believing that 『I』 can employ others, hence the name 『causer of creation』.
Initiator: In the Dharmas of Nāmarūpa-skandha, Āyatana, Dhātu, etc., falsely believing that 『I』 can create karmic actions of merit and demerit for future lives, hence the name 『initiator』.
Causer of Initiation: In the Dharmas of Nāmarūpa-skandha, Āyatana, Dhātu, etc., falsely believing that 『I』 can cause others to create karmic actions of merit and demerit for future lives, hence the name 『causer of initiation』.
Receiver: In the Dharmas of Nāmarūpa-skandha, Āyatana, Dhātu, etc., falsely believing that 『I』 will receive the karmic retribution of merit and demerit in a future life, hence the name 『receiver』.
Causer of Reception: In the Dharmas of Nāmarūpa-skandha, Āyatana, Dhātu, etc., falsely believing that 『I』 will cause others to receive the karmic retribution of suffering and happiness, hence the name 『causer of reception』.
Knower: In the Dharmas of Nāmarūpa-skandha, Āyatana, Dhātu, etc., falsely believing that the five sense organs (Pañcendriya, eye, ear, nose, tongue, body) can know the five sense objects (Pañcaviṣaya, form, sound, smell, taste, touch), hence the name 『knower』.
Seer: In the Dharmas of Nāmarūpa-skandha, Āyatana, Dhātu, etc., falsely believing that 『I』 have the eye organ, therefore I can see all forms. Also calculating that 『I』 can generate wrong views, 『I』 can generate right views, hence the name 『seer』.

The Sixth Initial Gate of the Two Afflictions of View and Love

Affliction of View 2. Love

煩惱

次名色陰入界。及我等十六。而辨見愛者。若迷此假實二法。則倒想紛然。故三界流轉無際。皆是煩惱使之然也。若論煩惱根本。不出見愛。枝派分別。則科目甚多。所謂三毒五蓋十使。九十八煩惱。八萬四千乃至塵沙等數。此諸科目雖數有多少。而同是煩惱潤生之力。體無殊別。但教門善巧。乃約增減之數而制立之。故纓絡經云。見著二法迷法界色心。廣起一切三界煩惱。通名煩惱者。煩以喧煩為義。惱以逼亂為義。能喧煩之法逼亂行者心神。致使真明不得開發。故名煩惱也。

一見煩惱　邪心觀理名之為見。若於假實之理。情迷而倒想邪求。隨見偏理妄執為實。通名為見。見煩惱者。謂五利使。見諦所斷八十八使。及六十二見等也。

二愛煩惱　貪染之心名之為愛。若於假實二事。情迷隨心。所對一切事境。染著纏綿。通名為愛。愛煩惱者。謂五鈍使。思惟所斷十使。及所斷結流。愛扼纏蓋纏等也。

三毒初門第七

一貪毒　二瞋毒　三癡毒

次見愛而辨三毒者。此二科既有合離之異。事須分別。若合但取癡一分為見。餘一分及貪恚。併合為愛也。若離則見愛之中各有三毒。如此歷三界五行。則離出九十八使。一切煩惱通名毒者。毒以沉毒為義。惱壞之甚。故云沉

【現代漢語翻譯】現代漢語譯本煩惱

其次是名色陰（Namarupa Skandha，構成個體存在的要素）、入界（Ayatana，感覺器官與感覺對像）以及『我』等十六種。辨別見解和愛慾的人，如果迷惑于假和實這兩種法，就會產生顛倒妄想，紛亂不已。因此，三界（Trailokya，欲界、色界、無色界）的流轉沒有止境，都是煩惱所導致的。如果論及煩惱的根本，不外乎見解和愛慾。至於枝末派生的分別，則名目繁多，有所謂三毒（Three Poisons，貪、嗔、癡）、五蓋（Five Hindrances，貪慾、嗔恚、昏沉睡眠、掉舉惡作、疑）、十使（Ten Fetters，身見、戒禁取見、疑、貪慾、嗔恚、色界貪、無色界貪、掉舉、慢、無明）、九十八煩惱（Ninety-eight Kleshas）以及八萬四千乃至如塵沙般眾多的數量。這些名目雖然數量各異，但都是煩惱潤生的力量，本體上沒有差別。只是教門善巧，才根據數量的增減而設立這些名目。所以《纓絡經》說，執著于見解和愛慾這兩種法，迷惑於法界（Dharmadhatu，一切法的總稱）的色（Rupa，物質）和心（Citta，精神），廣泛產生一切三界的煩惱。統稱為煩惱的原因是，『煩』以喧鬧煩擾為義，『惱』以逼迫擾亂為義。能夠喧鬧煩擾之法逼迫擾亂修行者的心神，導致真明（真實的智慧光明）無法開發，所以稱為煩惱。

一、見煩惱：以邪惡之心觀察事理，稱之為『見』。如果對於假和實的道理，情感迷惑而產生顛倒妄想，邪曲追求，隨順偏頗的道理而妄自執著為真實，統稱為『見』。見煩惱指的是五利使（Five Sharp Afflictions，身見、邊見、邪見、見取見、戒禁取見），見諦（Darshana-marga，見道）所斷的八十八使（Eighty-eight Fetters）以及六十二見（Sixty-two Views）等。

二、愛煩惱：貪婪染著之心稱之為『愛』。如果對於假和實這兩件事，情感迷惑而隨順心意，對於所面對的一切事境，產生染著纏綿，統稱為『愛』。愛煩惱指的是五鈍使（Five Dull Afflictions，貪、嗔、癡、慢、疑），思惟（Bhavana-marga，修道）所斷的十使（Ten Fetters），以及所斷的結（Samyoja，束縛）、流（Ogha，瀑流）、愛扼（Avidya，無明）、纏（Paryavasthana，纏縛）、蓋（Avarana，覆蓋）等。

三、三毒初門第七

一、貪毒二、嗔毒三、癡毒

其次，在見解和愛慾之後辨別三毒，這兩科既有合也有離的差異，需要加以區分。如果合併，則只取愚癡（Moha，癡）的一部分作為見，其餘一部分以及貪慾（Lobha，貪）和嗔恚（Dvesha，嗔）合併爲愛。如果分離，則見解和愛慾之中各自都有三毒。如此經歷三界五行，則分離出九十八使。一切煩惱統稱為毒的原因是，『毒』以沉溺毒害為義，惱壞的程度很深，所以說是沉溺。

【English Translation】 English version Afflictions

Next are the Namarupa Skandha (aggregates of name and form), Ayatana (sense bases), and the sixteen 『I』s, etc. Those who discern views and attachments, if they are deluded by these two dharmas of false and real, then distorted thoughts arise in confusion. Therefore, the cycle of the Three Realms (Trailokya) is endless, all caused by afflictions. If we discuss the root of afflictions, it is none other than views and attachments. As for the branching distinctions, there are many categories, such as the Three Poisons (greed, hatred, delusion), the Five Hindrances (desire, aversion, sloth and torpor, restlessness and remorse, doubt), the Ten Fetters (self-view, attachment to rites and rituals, doubt, sensual desire, ill-will, craving for form, craving for formlessness, conceit, restlessness, ignorance), the Ninety-eight Kleshas, and the eighty-four thousand, even countless as dust and sand. Although these categories vary in number, they all share the power of afflictions to fuel rebirth, with no difference in essence. It is only through skillful means of the teachings that these categories are established based on the increase or decrease in number. Therefore, the Garland Sutra says, 『Clinging to the two dharmas of views and attachments, being deluded by the form and mind of the Dharmadhatu, broadly gives rise to all afflictions of the Three Realms.』 The reason they are collectively called afflictions is that 『affliction』 means to disturb and agitate, and 『torment』 means to oppress and confuse. The dharmas that can disturb and agitate oppress and confuse the minds of practitioners, causing true clarity not to be developed, hence they are called afflictions.

View Afflictions: Observing principles with a perverse mind is called 『view.』 If, regarding the principles of false and real, emotions are deluded and distorted thoughts arise, seeking perversely, following biased principles and falsely clinging to them as real, it is collectively called 『view.』 View afflictions refer to the Five Sharp Afflictions (self-view, extreme view, wrong view, view of holding to views, view of holding to precepts), the Eighty-eight Fetters severed by Darshana-marga (the path of seeing), and the Sixty-two Views, etc.
Attachment Afflictions: The mind of greed and attachment is called 『attachment.』 If, regarding these two matters of false and real, emotions are deluded and follow the mind, towards all circumstances encountered, attachment and entanglement arise, it is collectively called 『attachment.』 Attachment afflictions refer to the Five Dull Afflictions (greed, hatred, delusion, pride, doubt), the Ten Fetters severed by Bhavana-marga (the path of cultivation), and the severed Samyoja (bonds), Ogha (floods), Avidya (ignorance), Paryavasthana (entanglements), Avarana (coverings), etc.
The Seventh Initial Gate of the Three Poisons
Greed Poison
Hatred Poison
Delusion Poison

Next, distinguishing the Three Poisons after views and attachments, these two categories have both combined and separate differences, which need to be distinguished. If combined, only a portion of Moha (delusion) is taken as view, and the remaining portion, along with Lobha (greed) and Dvesha (hatred), are combined as attachment. If separated, then both views and attachments each contain the Three Poisons. Thus, experiencing the Three Realms and Five Elements, the Ninety-eight Fetters are separated out. The reason all afflictions are collectively called poisons is that 『poison』 means to sink and harm, the degree of torment is very deep, hence it is said to sink.

毒。以其能壞出世善心。故名為毒也。

一貪毒　引取之心名之為貪。若以迷心對一切順情之境。引取無厭。即是貪毒。歷三界五行。十五貪使並是貪毒。但上二界煩惱既薄故。別受愛名。

二瞋毒　違忿之心。名之為瞋。若以迷心對一切違情之境。便起忿怒。即是瞋毒。歷欲界五行下。即有五瞋使。並是瞋毒。數人義上二界無瞋也。

三癡毒　迷惑之心名之為癡。若迷一切事理之法。無明不了。迷惑妄取。起諸邪行。即是癡毒。亦名無明。無明有二種。一者相應無明。即是與三界五行下八十八使。相應共起。二者不相應無明。即是三界五行下十五癡使也。

五蓋初門第八

一貪慾蓋　二瞋恚蓋　三睡眠蓋　四掉悔蓋　五疑蓋

次三毒而辨五蓋者。若論三毒之體。豈異五蓋。但科目不同。名字增減有異。故次分別。所以然者。若沒癡毒之名而離癡法。為睡眠掉悔疑三蓋。足貪瞋為五蓋也。若開五蓋則煩惱無量。通名蓋者。蓋以覆蓋為義。能覆蓋行者清凈善心。不得開發。故名為蓋。而此五蓋既的為在下所明諸禪正障。故須略辨其相。

一貪慾蓋　引取心無厭足為貪慾。分別體相。具如貪毒中說。三界五行中十五貪使。即是貪慾蓋。

二瞋恚蓋　忿怒之心名為瞋恚。

【現代漢語翻譯】現代漢語譯本毒。因為它能破壞出世的善良心念，所以稱為毒。

一、貪毒：引取之心稱為貪。如果以迷惑的心面對一切順遂心意的境界，引取沒有厭足，就是貪毒。歷經三界五行，十五種貪使都是貪毒。但上二界的煩惱比較輕薄，所以另外接受愛的名稱。

二、瞋毒：違逆忿恨的心，稱為瞋。如果以迷惑的心面對一切違背心意的境界，便生起忿怒，就是瞋毒。歷經欲界五行之下，就有五種瞋使，都是瞋毒。數論師認為上二界沒有瞋。

三、癡毒：迷惑的心稱為癡。如果對一切事理之法迷惑，無明不了，迷惑而妄取，生起各種邪惡行為，就是癡毒。也稱為無明。無明有兩種：一是相應無明，就是與三界五行下的八十八使相應共同生起；二是不相應無明，就是三界五行下的十五種癡使。

五蓋初門第八

一、貪慾蓋；二、瞋恚蓋；三、睡眠蓋；四、掉悔蓋；五、疑蓋

在三毒之後辨析五蓋，如果論三毒的本體，難道與五蓋不同嗎？只是科目不同，名字增減有差異，所以依次分別。為什麼這樣說呢？如果隱沒癡毒的名稱而離開癡法，就是睡眠、掉悔、疑三蓋。加上貪、瞋就是五蓋。如果展開五蓋，那麼煩惱就無量無邊。統稱為蓋，蓋以覆蓋為意義，能覆蓋修行者清凈善良的心，使之不得開發，所以稱為蓋。而這五蓋確實是在下面所說明的各種禪定的真正障礙，所以需要略微辨析它的相狀。

一、貪慾蓋：引取心沒有厭足稱為貪慾。分別體相，具體如貪毒中所說。三界五行中的十五種貪使，就是貪慾蓋。

二、瞋恚蓋：忿怒的心稱為瞋恚。

【English Translation】 English version Poison. It is called poison because it can destroy wholesome thoughts that lead to liberation.

Greed-Poison: The mind of grasping is called greed. If, with a deluded mind, one faces all circumstances that are pleasing, grasping without satisfaction, this is greed-poison. Throughout the Three Realms (Trailokya) and Five Aggregates (Skandha), the fifteen attachments of greed are all greed-poison. However, the afflictions of the upper two realms are lighter, so they are separately called 'love'.
Anger-Poison: The mind of opposition and resentment is called anger. If, with a deluded mind, one faces all circumstances that are displeasing, then anger arises, this is anger-poison. Throughout the Desire Realm (Kāmadhātu) and the lower Five Aggregates, there are five attachments of anger, all of which are anger-poison. The Samkhya school believes that there is no anger in the upper two realms.
Ignorance-Poison: The deluded mind is called ignorance. If one is deluded about all principles and laws, without understanding, confused and falsely grasping, giving rise to all kinds of evil actions, this is ignorance-poison. It is also called 'Avidya' (ignorance). There are two kinds of ignorance: first, associated ignorance, which arises in association with the eighty-eight attachments of the Three Realms and the lower Five Aggregates; second, unassociated ignorance, which is the fifteen attachments of ignorance in the Three Realms and the lower Five Aggregates.

The Eighth Initial Gate of the Five Coverings

Greed-Desire Covering (Kamacchanda); 2. Ill-Will Covering (Vyapada); 3. Sloth-Torpor Covering (Thina-middha); 4. Restlessness-Worry Covering (Uddhacca-kukkucca); 5. Doubt Covering (Vicikiccha)

Following the Three Poisons to distinguish the Five Coverings, if we discuss the substance of the Three Poisons, how are they different from the Five Coverings? It is only that the categories are different, and the names increase or decrease differently, so they are distinguished in order. Why is this so? If the name of ignorance-poison is hidden and the dharma of ignorance is left behind, then there are the three coverings of sloth-torpor, restlessness-worry, and doubt. Adding greed and anger makes the Five Coverings. If the Five Coverings are expanded, then afflictions are immeasurable. They are collectively called 'coverings' because 'covering' means to conceal. They can cover the practitioner's pure and wholesome mind, preventing it from developing, so they are called coverings. And these Five Coverings are indeed the real obstacles to the various samadhis explained below, so it is necessary to briefly distinguish their characteristics.

Greed-Desire Covering: The mind of grasping without satisfaction is called greed-desire. Distinguishing the substance and characteristics is as described in the Greed-Poison section. The fifteen attachments of greed in the Three Realms and Five Aggregates are the greed-desire covering.
Ill-Will Covering: The mind of anger and resentment is called ill-will.

分別體相。具如前說。欲界五行五種瞋使。即是瞋蓋也。

三睡眠蓋　意識惛熟曰睡。五情闇冥名眠。若心依無記則增長無明。故意識惛惛而熟。五情闇冥無所覺知。謂之睡眠也。數人說為增心數法。猶屬見思所斷十五癡使攝也。

四掉悔蓋　邪心動念曰掉。退思憂悴為悔。若縱無明謬取。則戲論動掉心生。既所為乖失。退思則有憂悔也。亦是增心數法。正屬見諦所斷三十二見使。攝思惟斷。亦有少分也。

五疑蓋　癡心求理。猶預不決。名之為疑。若修道定等法。無明暗鈍。不別真偽。因生猶預。心無決斷。皆謂疑也。世間通疑。非一正論。障道之疑。即是見諦所斷。三界四行十二疑使也。

十使初門第九

五鈍使　一貪使　二瞋使　三無明使　四慢使　五疑使

五利使　一身見使　二邊見使　三邪見使　四戒取使　五見取使

次五蓋而辨十使者。豈有十使異於五蓋。若教門但為修定者說。略立三毒五蓋之數。若為修慧者說。欲使明識所斷之惑無謬。故須分別為十使也。所以然者。貪瞋二蓋。即是貪瞋二使。睡蓋之本。即是癡使。離癡出慢。即為慢使。疑蓋即疑使也。是為五鈍使。掉悔即是邪思掉動之心。若細分別其相。則有五利五鈍使之別。而此推之還是五蓋。分別

【現代漢語翻譯】現代漢語譯本分別體相，如前面所說。欲界的五行對應五種瞋使（chēn shǐ，嗔恚煩惱），也就是瞋蓋。

三、睡眠蓋：意識昏沉遲鈍叫做『睡』，五官感覺昏暗不明叫做『眠』。如果心依附於無記（wú jì，非善非惡的狀態），就會增長無明（wú míng，愚昧）。所以意識昏昏沉沉而遲鈍，五官感覺昏暗不明，沒有知覺，這就叫做睡眠。有些人認為睡眠是增心數法（zēng xīn shù fǎ，伴隨心識生起的心理活動），仍然屬於見思惑（jiàn sī huò，見惑和思惑）所斷的十五種癡使（chī shǐ，愚癡煩惱）所包含。

四、掉悔蓋：邪惡的心思浮動叫做『掉』，因後悔而憂愁沮喪叫做『悔』。如果放縱無明，錯誤地執取，就會產生戲論，使心浮動不安。既然所作所為乖違失當，事後反思就會產生憂愁後悔。這也是增心數法，主要屬於見諦（jiàn dì，通過修行證悟真理）所斷的三十二種見使（jiàn shǐ，錯誤的見解）所包含，也包含一部分思惟所斷的煩惱。

五、疑蓋：以愚癡之心尋求真理，猶豫不決，這叫做『疑』。如果修習禪定等法門，由於無明昏暗遲鈍，不能分辨真假，因此產生猶豫，心中沒有決斷，這都叫做疑。世間的疑惑有很多種，不只一種正確的理論。障礙修道的疑惑，就是見諦所斷的三界（sān jiè，欲界、色界、無色界）四行（sì xíng，苦、集、滅、道）十二種疑使（yí shǐ，懷疑的煩惱）。

十使初門第九

五鈍使：一、貪使（tān shǐ，貪慾煩惱）；二、瞋使（chēn shǐ，嗔恚煩惱）；三、無明使（wú míng shǐ，愚癡煩惱）；四、慢使（màn shǐ，傲慢煩惱）；五、疑使（yí shǐ，懷疑煩惱）。

五利使：一、身見使（shēn jiàn shǐ，執著于身體為真實自我的煩惱）；二、邊見使（biān jiàn shǐ，執著于斷滅或常恒等極端觀點的煩惱）；三、邪見使（xié jiàn shǐ，錯誤的見解煩惱）；四、戒取使（jiè qǔ shǐ，執著于錯誤的戒律或修行方式的煩惱）；五、見取使（jiàn qǔ shǐ，執著于自己錯誤的見解為正確的煩惱）。

接下來辨析五蓋和十使，難道十使不同於五蓋嗎？如果教法只是為修習禪定的人所說，就簡略地設立三毒（sān dú，貪、嗔、癡）和五蓋的說法。如果是為修習智慧的人所說，爲了使他們能夠清楚地辨識所要斷除的迷惑而沒有錯誤，所以需要分別說明十使。之所以這樣說，是因為貪蓋和瞋蓋就是貪使和瞋使。睡蓋的根本就是癡使。從癡使中分離出慢，就是慢使。疑蓋就是疑使。這就是五鈍使。掉悔就是邪惡心思的浮動。如果仔細分別它們的體相，就會有五利使和五鈍使的區別。而這樣推究起來，還是五蓋的分別。

【English Translation】 English version Their respective natures and characteristics are as previously described. The five elements of the Desire Realm correspond to the five types of anger-based fetters (chēn shǐ, afflictions of anger), which are also the Coverings of Anger.

Third, the Covering of Sloth and Torpor: When consciousness is dull and heavy, it is called 'sloth' (sleepiness). When the five senses are obscured and darkened, it is called 'torpor' (drowsiness). If the mind relies on neutral states (wú jì, neither good nor evil), it will increase ignorance (wú míng, delusion). Therefore, when consciousness is dull and heavy, and the five senses are obscured and without awareness, it is called sloth and torpor. Some people consider it an associated mental factor (zēng xīn shù fǎ, mental activities that arise with consciousness), but it still belongs to the fifteen afflictions of delusion (chī shǐ, afflictions of ignorance) that are severed by the Path of Seeing and the Path of Cultivation.

Fourth, the Covering of Restlessness and Remorse: When the mind is moved by unwholesome thoughts, it is called 'restlessness'. When one is saddened and distressed by regretful thoughts, it is called 'remorse'. If one indulges in ignorance and clings to wrong views, frivolous talk arises, and the mind becomes restless. Since one's actions are improper and flawed, reflection leads to sorrow and remorse. This is also an associated mental factor, primarily belonging to the thirty-two afflictions of wrong views (jiàn shǐ, afflictions of wrong views) that are severed by the Path of Seeing, and also includes a small portion severed by the Path of Cultivation.

Fifth, the Covering of Doubt: When one seeks truth with a deluded mind, hesitating and unable to decide, it is called 'doubt'. If one practices meditation and other methods, due to the darkness and dullness of ignorance, one cannot distinguish between truth and falsehood, and thus hesitation arises. When the mind lacks decisiveness, all of this is called doubt. Worldly doubts are numerous and not limited to one correct theory. The doubt that obstructs the path of cultivation is the twelve afflictions of doubt (yí shǐ, afflictions of doubt) in the Three Realms (sān jiè, Desire Realm, Form Realm, Formless Realm) and Four Noble Truths (sì xíng, suffering, origin, cessation, path) that are severed by the Path of Seeing.

Ninth Chapter: The Initial Gate of the Ten Fetters

The Five Dull Fetters: 1. Attachment (tān shǐ, affliction of greed); 2. Anger (chēn shǐ, affliction of anger); 3. Ignorance (wú míng shǐ, affliction of ignorance); 4. Pride (màn shǐ, affliction of arrogance); 5. Doubt (yí shǐ, affliction of doubt).

The Five Sharp Fetters: 1. View of Self (shēn jiàn shǐ, affliction of clinging to the body as a real self); 2. Extreme Views (biān jiàn shǐ, affliction of clinging to extreme views such as annihilationism or eternalism); 3. Wrong Views (xié jiàn shǐ, afflictions of incorrect views); 4. Clinging to Rules and Rituals (jiè qǔ shǐ, affliction of clinging to incorrect precepts or practices); 5. Clinging to Views (jiàn qǔ shǐ, affliction of clinging to one's own incorrect views as correct).

Next, we distinguish between the Five Coverings and the Ten Fetters. Are the Ten Fetters different from the Five Coverings? If the teachings are only for those who practice meditation, then the concepts of the Three Poisons (sān dú, greed, anger, ignorance) and the Five Coverings are established in brief. If they are for those who cultivate wisdom, in order to enable them to clearly recognize the delusions to be severed without error, it is necessary to explain the Ten Fetters separately. The reason for this is that the Coverings of Greed and Anger are the Fetters of Greed and Anger. The root of the Covering of Sloth and Torpor is the Fetters of Ignorance. Separating pride from ignorance is the Fetters of Pride. The Covering of Doubt is the Fetters of Doubt. These are the Five Dull Fetters. Restlessness and Remorse are the agitation of unwholesome thoughts. If we carefully distinguish their characteristics, there will be a distinction between the Five Sharp Fetters and the Five Dull Fetters. And upon investigation, these are still distinctions within the Five Coverings.

為十使也。若開十使。則出一切煩惱。此十通名使者。使以驅役為義。能驅役行者心神。流轉三界。故通受使名。亦名十煩惱。煩惱義如前說。

一貪慾使　引取無厭。名曰貪慾。分別其相。具如貪毒中說。見思所斷。三界五行中十五貪。皆是貪使。

二瞋恚使　忿怒之心。名之曰瞋。分別其相。具如瞋毒中說。見思所斷。欲界五行中五恚。即是恚使也。

三無明使　迷惑不了之心。名為無明。若以迷心緣境。隨有所起。則唸唸永失。而不知慚愧者。皆是癡也。見思所斷。三界五行下十五癡。即是無明使。

四慢使　自恃輕他之心曰慢。若自恃種姓富貴有德才能。輕蔑於他。即是慢也。慢有八種。在下別出。乃至見思所斷。三界五行下十五慢。皆是慢使也。

五疑使　迷心乖理。猶預不決曰疑。分別其相。具如疑蓋中說。三界四行十二種疑。並是疑使也。

六身見使　若於名色陰入界中。妄計為身。名為身見。若以無明不了。則於五陰中。起二十種身見。則身見有二十種。見諦所斷。一行中歷三界有二身見也。

七邊見使　執邊之心。名為邊見。若於四邊。不了隨見。一邊為實。余邊悉為妄語。如其所見。互執一邊。悉墮邊見。歷三世五陰。即有六十二見。並是見諦所斷

【現代漢語翻譯】現代漢語譯本：這被稱為十使（dasa-samyojana）。如果開解這十使，就能從中生出一切煩惱。這十個都被統稱為『使者』，『使』有驅使役用的意思，能夠驅使修行者的心神，在三界（trayo-dhatu）中流轉，所以統稱為『使』，也叫做『十煩惱』，煩惱的含義如前文所說。

一、貪慾使（raga-samyojana）：指引取無厭，這叫做貪慾。分別其相狀，詳細的說明在貪毒中已經說過。是見思惑所斷的。三界五行中的十五種貪，都是貪使。

二、瞋恚使（pratigha-samyojana）：指忿怒之心，稱之為瞋。分別其相狀，詳細的說明在瞋毒中已經說過。是見思惑所斷的。欲界五行中的五種瞋恚，就是瞋恚使。

三、無明使（avidya-samyojana）：指迷惑不了之心，稱為無明。如果以迷惑的心緣取外境，隨之而生起各種念頭，就會念念永遠迷失，並且不知慚愧，這些都是癡的表現。是見思惑所斷的。三界五行下的十五種癡，就是無明使。

四、慢使（mana-samyojana）：指自恃而輕視他人的心，叫做慢。如果自恃種姓、富貴、有德、才能，而輕蔑他人，這就是慢。慢有八種，在後面會分別說明。乃至是見思惑所斷的。三界五行下的十五種慢，都是慢使。

五、疑使（vicikitsa-samyojana）：指迷惑的心違背正理，猶豫不決，叫做疑。分別其相狀，詳細的說明在疑蓋中已經說過。三界四行中的十二種疑，都是疑使。

六、身見使（satkayadristi-samyojana）：如果在名色（nama-rupa）、陰（skandha）、入（ayatana）、界（dhatu）中，錯誤地認為有『身』的存在，這叫做身見。如果因為無明不了達實相，就會在五陰（panca-skandha）中，生起二十種身見，所以身見有二十種。是見諦所斷的。一行中經歷三界有二種身見。

七、邊見使（antagrahadristi-samyojana）：指執著于邊見的心，叫做邊見。如果對於四邊，不能明瞭，隨便執著一邊認為是真實的，其餘的邊都是虛妄的。像這樣根據自己所見，互相執著一邊，都會墮入邊見。經歷三世五陰，就會有六十二見，這些都是見諦所斷的。

【English Translation】 English version: These are called the Ten Fetters (dasa-samyojana). If these Ten Fetters are understood and broken, all afflictions (kleshas) will arise from them. These ten are collectively called 'messengers' (samyojana), 'messenger' meaning to drive and employ. They can drive and employ the minds of practitioners, causing them to transmigrate within the Three Realms (trayo-dhatu). Therefore, they are collectively called 'messengers,' and also known as the 'Ten Afflictions.' The meaning of 'affliction' is as previously explained.

Attachment Fetter (raga-samyojana): Refers to insatiable craving, which is called attachment. Its characteristics are described in detail in the section on the poison of attachment. It is severed by the afflictions of views and thoughts (darshana-heya and bhavana-heya). The fifteen types of attachment within the Three Realms and Five Aggregates are all attachment fetters.
Aversion Fetter (pratigha-samyojana): Refers to the mind of anger and resentment, which is called aversion. Its characteristics are described in detail in the section on the poison of aversion. It is severed by the afflictions of views and thoughts. The five types of aversion within the Five Aggregates of the Desire Realm are aversion fetters.
Ignorance Fetter (avidya-samyojana): Refers to the mind of delusion and incomprehension, which is called ignorance. If, with a deluded mind, one grasps at external objects and generates thoughts accordingly, one will be perpetually lost in delusion and without shame. These are all manifestations of ignorance. It is severed by the afflictions of views and thoughts. The fifteen types of ignorance within the Three Realms and Five Aggregates are ignorance fetters.
Conceit Fetter (mana-samyojana): Refers to the mind of self-importance and belittling others, which is called conceit. If one relies on one's lineage, wealth, virtue, or talent to despise others, this is conceit. There are eight types of conceit, which will be explained separately later. It is severed by the afflictions of views and thoughts. The fifteen types of conceit within the Three Realms and Five Aggregates are all conceit fetters.
Doubt Fetter (vicikitsa-samyojana): Refers to a deluded mind that goes against reason, hesitating and unable to decide, which is called doubt. Its characteristics are described in detail in the section on the hindrance of doubt. The twelve types of doubt within the Three Realms and Four Practices are all doubt fetters.
Self-View Fetter (satkayadristi-samyojana): If, within the realms of name and form (nama-rupa), aggregates (skandha), entrances (ayatana), and realms (dhatu), one falsely believes in the existence of a 'self,' this is called self-view. If, due to ignorance, one does not understand reality, twenty types of self-view will arise within the Five Aggregates (panca-skandha). Therefore, there are twenty types of self-view. It is severed by the attainment of the Path of Seeing (darshana-marga). In one practice, traversing the Three Realms, there are two types of self-view.
Extreme View Fetter (antagrahadristi-samyojana): Refers to the mind that clings to extreme views, which is called extreme view. If one cannot understand the four extremes and arbitrarily clings to one extreme as real, considering the other extremes as false, thus clinging to one side based on one's own views, one will fall into extreme views. Experiencing the Three Times and Five Aggregates, there will be sixty-two views, all of which are severed by the attainment of the Path of Seeing.

。合六十二見。同是一邊見攝也。又約見諦所斷。一行中歷三界即有三邊見。

八邪見使　邪心取理故名邪見。若無明不了。四諦因果。邪心推獲。謂無此理。因斷滅出世間善根。乃至世間善根。作闡提行。是為邪見。見諦所斷三界四行中。有十二邪見是也。

九見取使　于非真勝法中。謬見涅槃。生心而取。故曰見取。若行道之時。雖入種種觀門。而真明未發。無明不了。便謬計所得。以為真為勝。生心取著。皆名見取也。見諦所斷。三界四行。有十二見取是也。

十戒取使　于非戒中。謬以為戒。取以進行。故曰戒取。若取雞狗牛戒。乃至九十五種外道所行之戒。以為真戒。皆名戒取。若人雖持佛戒。見有戒相。亦是戒取。見諦所斷三界二行。有六種戒取是也。

九十八使初門第十

見諦門八十八使　欲界有三十二使　色界有二十八使　無色界二十八使

思惟門十使　欲界有四使　色界有三使　無色界有三使

次十使而辨九十八使者。正為見思兩道惑障不同。欲使修觀之者。精識所治之惑。斷伏無濫。故教門歷三界五行。細分別十使。則有九十八也。亦名九十八煩惱。通名為使。名煩惱者。類如前釋。若離九十八使。則出一切煩惱。今依數人明九十八使也。若成實論

【現代漢語翻譯】現代漢語譯本與六十二見合在一起，都屬於一邊見所涵蓋的範圍。另外，從見諦所斷的角度來看，在一行中經歷三界，就會有三種邊見。

八邪見使（Micchā-diṭṭhi）：以邪惡之心獲取道理，因此稱為邪見。如果因為無明（Avidyā）而不瞭解四諦（catvāri āryasatyāni）的因果關係，以邪惡之心推斷，認為沒有這樣的道理，就會斷滅出世間和世間的善根，甚至做出成為闡提（icchantika）的行為，這就是邪見。在見諦所斷的三界四行中，有十二種邪見。

九見取使（Diṭṭhi-parāmāsa）：在非真實殊勝的法中，錯誤地認為那是涅槃（Nirvāṇa），併產生執取之心，因此稱為見取。如果在修行的時候，雖然進入各種觀門，但真正的光明尚未顯發，因為無明而不瞭解，就錯誤地認為自己所得到的是真實殊勝的，併產生執取，都稱為見取。在見諦所斷的三界四行中，有十二種見取。

十戒取使（Sīlabbata-parāmāsa）：在非戒律中，錯誤地認為是戒律，並以此進行修行，因此稱為戒取。如果執取雞狗牛戒，乃至九十五種外道所修行的戒律，認為是真正的戒律，都稱為戒取。如果有人雖然持守佛戒，但心中有戒相，也是戒取。在見諦所斷的三界二行中，有六種戒取。

九十八使初門第十

見諦門八十八使：欲界（Kāmadhātu）有三十二使，色界（Rūpadhātu）有二十八使，無色界（Arūpadhātu）有二十八使。

思惟門十使：欲界有四使，色界有三使，無色界有三使。

接下來辨析十使而說明九十八使，正是因為見道和思道兩種惑障不同。爲了使修觀的人能夠精確地認識所要對治的迷惑，斷除和降伏沒有錯漏，所以教門歷經三界五行，詳細地分別十使，就有了九十八使。也稱為九十八煩惱。統稱為使。稱為煩惱的原因，類似於前面的解釋。如果脫離九十八使，就脫離了一切煩惱。現在依據數人來闡明九十八使。如果按照成實論（Satya-siddhi Śāstra）

【English Translation】 English version Combined with the sixty-two views, they are all encompassed by one-sided views. Furthermore, from the perspective of what is severed by the Path of Seeing, experiencing the three realms in one practice involves three kinds of extreme views.

Eight Wrong Views (Micchā-diṭṭhi): Obtaining principles with a perverse mind is called wrong view. If, due to ignorance (Avidyā), one does not understand the cause and effect of the Four Noble Truths (catvāri āryasatyāni), and perversely infers that there is no such principle, one will sever the roots of wholesome deeds in both the supramundane and mundane realms, even engaging in actions that lead to becoming an icchantika. This is wrong view. Among the four practices in the three realms that are severed by the Path of Seeing, there are twelve wrong views.

Nine Grasping at Views (Diṭṭhi-parāmāsa): Mistakenly seeing Nirvana (Nirvāṇa) in what is not truly superior Dharma, and generating a mind of attachment, is called grasping at views. If, during the practice of the path, although entering various gates of contemplation, true illumination has not yet arisen, and due to ignorance, one mistakenly considers what one has attained to be true and superior, and generates attachment, all of this is called grasping at views. Among the four practices in the three realms that are severed by the Path of Seeing, there are twelve instances of grasping at views.

Ten Grasping at Precepts (Sīlabbata-parāmāsa): Mistakenly considering what is not a precept to be a precept, and taking it as a practice, is called grasping at precepts. If one grasps at the precepts of chickens, dogs, or cows, or even the precepts practiced by the ninety-five kinds of non-Buddhist paths, considering them to be true precepts, all of this is called grasping at precepts. If someone, although upholding the Buddhist precepts, has an attachment to the characteristics of precepts, this is also grasping at precepts. Among the two practices in the three realms that are severed by the Path of Seeing, there are six instances of grasping at precepts.

Chapter Ten: The Initial Gate of the Ninety-Eight Afflictions

Eighty-Eight Afflictions Severed by the Path of Seeing: The Desire Realm (Kāmadhātu) has thirty-two afflictions, the Form Realm (Rūpadhātu) has twenty-eight afflictions, and the Formless Realm (Arūpadhātu) has twenty-eight afflictions.

Ten Afflictions Severed by the Path of Cultivation: The Desire Realm has four afflictions, the Form Realm has three afflictions, and the Formless Realm has three afflictions.

The reason for distinguishing the ten afflictions and explaining the ninety-eight afflictions is precisely because the obstructions of the Path of Seeing and the Path of Cultivation are different. In order to enable those who cultivate contemplation to accurately recognize the afflictions to be treated, and to eliminate and subdue them without error, the teachings traverse the three realms and five practices, carefully distinguishing the ten afflictions, resulting in the ninety-eight afflictions. These are also called the ninety-eight defilements. They are collectively called 'afflictions'. The reason for calling them 'defilements' is similar to the previous explanation. If one is free from the ninety-eight afflictions, one is free from all defilements. Now, we rely on numerical analysis to clarify the ninety-eight afflictions. According to the Satya-siddhi Śāstra

人。所解則異也。

見諦惑欲界三十二使　苦諦下具有十使。集諦下有七使。除身見邊見戒取。滅諦下有七使。亦除身見邊見戒取。道諦下有八使。但除身見邊見。故欲界四行下。合有三十二使。

見諦惑色界二十八使　苦諦下有九使除瞋。集諦下有六使除瞋。及除身見邊見戒取。滅諦下有六使。亦除瞋及身見邊見戒取。道諦下有七使。亦除瞋使及身見邊見。故色界四行下。合有二十八使也。

見諦惑無色界二十八使　苦諦下有九使。集諦下有六使。滅諦下有六使。道諦下有七使。若取若除。皆如色界中分別。故無色界四行下。合二十八使。合三界四諦下。有八十八使。並是能障見諦之惑。為須陀洹見道之所斷也。分別使相略說。並如前十使章門辨也。

思惟惑欲界四使　一貪使。二瞋使。三癡使。四慢使。

此使從斯陀含向。入修道斷。乃至阿那含果。九品方盡。

思惟惑色界三使　一貪使。二癡使。三慢使。

此三使並是阿羅漢向。用修道智斷也。

思惟惑無色界三使　一貪使。二癡使。三慢使。

故三界思惟惑合有十使。足前見諦。合為九十八使。但此三使亦是阿羅漢向斷。至果方盡也。

次此應廣出諸煩惱科目。所謂三漏。四流。四縛。八邪

【現代漢語翻譯】現代漢語譯本：人的理解因此而不同。

見諦所惑于欲界的三十二使（使：煩惱的別稱）：苦諦之下具有十使。集諦之下有七使，除去身見（認為五蘊和合的身體是真實的我）、邊見（執著于斷或常的極端見解）、戒取（錯誤地認為持守某些戒律或修行方式可以達到解脫）。滅諦之下有七使，也除去身見、邊見、戒取。道諦之下有八使，但除去身見、邊見。因此，欲界四行之下，合共有三十二使。

見諦所惑於色界的二十八使：苦諦之下有九使，除去瞋（嗔恨）。集諦之下有六使，除去瞋，以及身見、邊見、戒取。滅諦之下有六使，也除去瞋以及身見、邊見、戒取。道諦之下有七使，也除去瞋使以及身見、邊見。因此，色界四行之下，合共有二十八使。

見諦所惑于無色界的二十八使：苦諦之下有九使。集諦之下有六使。滅諦之下有六使。道諦之下有七使。若取若除，都如色界中分別。因此，無色界四行之下，合計二十八使。合計三界四諦之下，有八十八使，都是能夠障礙見諦的迷惑，為須陀洹（Sotapanna，入流果）見道所斷。分別使的相狀略說，都如前十使章門辨述。

思惟惑欲界的四使：一、貪使（貪慾）。二、瞋使（嗔恨）。三、癡使（愚癡）。四、慢使（傲慢）。

此使從斯陀含（Sakadagami，一來果）向，進入修道斷，乃至阿那含（Anagami，不還果）果，九品方盡。

思惟惑色界的三使：一、貪使（貪慾）。二、癡使（愚癡）。三、慢使（傲慢）。

此三使都是阿羅漢（Arhat，無學果）向，用修道智斷除。

思惟惑無色界的三使：一、貪使（貪慾）。二、癡使（愚癡）。三、慢使（傲慢）。

因此，三界思惟惑合共有十使，加上前面的見諦惑，合為九十八使。但這三使也是阿羅漢向斷，至果方盡。

接下來應該廣泛列出各種煩惱的科目，所謂三漏（三漏：欲漏、有漏、無明漏），四流（四流：欲流、有流、見流、無明流），四縛（四縛：貪慾縛、嗔恚縛、戒取縛、我見縛），八邪（八邪：邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定）。

【English Translation】 English version: People's understanding therefore differs.

The thirty-two bonds (anusaya) of the desire realm that are obscured by the vision of truth: Under the truth of suffering (Dukkha Satya) are ten bonds. Under the truth of origin (Samudaya Satya) are seven bonds, excluding self-view (Sakkaya-ditthi, the belief that the aggregates of body and mind constitute a real self), extreme views (Antagrahika-ditthi, clinging to extremes of eternalism or annihilationism), and attachment to rites and rituals (Silabbata-paramasa, the belief that mere rituals can lead to liberation). Under the truth of cessation (Nirodha Satya) are seven bonds, also excluding self-view, extreme views, and attachment to rites and rituals. Under the truth of the path (Magga Satya) are eight bonds, but excluding self-view and extreme views. Therefore, under the four aspects of the desire realm, there are a total of thirty-two bonds.

The twenty-eight bonds of the form realm that are obscured by the vision of truth: Under the truth of suffering are nine bonds, excluding hatred (Dosa). Under the truth of origin are six bonds, excluding hatred, as well as self-view, extreme views, and attachment to rites and rituals. Under the truth of cessation are six bonds, also excluding hatred, self-view, extreme views, and attachment to rites and rituals. Under the truth of the path are seven bonds, also excluding hatred and self-view and extreme views. Therefore, under the four aspects of the form realm, there are a total of twenty-eight bonds.

The twenty-eight bonds of the formless realm that are obscured by the vision of truth: Under the truth of suffering are nine bonds. Under the truth of origin are six bonds. Under the truth of cessation are six bonds. Under the truth of the path are seven bonds. Whether taking away or excluding, it is all as distinguished in the form realm. Therefore, under the four aspects of the formless realm, there are a total of twenty-eight bonds. In total, under the four truths of the three realms, there are eighty-eight bonds, all of which are defilements that obstruct the vision of truth, and are severed by the path of seeing of a Stream-enterer (Sotapanna). The distinctions of the characteristics of the bonds are briefly explained, and are all as described in the chapter on the ten bonds mentioned earlier.

The four bonds of the desire realm that are obscured by thought: 1. Attachment (Raga). 2. Hatred (Dosa). 3. Delusion (Moha). 4. Pride (Mana).

These bonds are severed from the stage of Once-returner (Sakadagami) onwards, entering the path of cultivation, until the fruit of Non-returner (Anagami) is attained, and the nine grades are exhausted.

The three bonds of the form realm that are obscured by thought: 1. Attachment (Raga). 2. Delusion (Moha). 3. Pride (Mana).

These three bonds are all severed by the wisdom of cultivation towards Arhatship (Arhat).

The three bonds of the formless realm that are obscured by thought: 1. Attachment (Raga). 2. Delusion (Moha). 3. Pride (Mana).

Therefore, the bonds of thought in the three realms total ten, which, added to the aforementioned bonds of vision, total ninety-eight. However, these three bonds are also severed towards Arhatship, and are exhausted upon attaining the fruit.

Next, one should extensively list the categories of afflictions, namely the three outflows (asava: sensuality, becoming, ignorance), the four floods (ogha: sensuality, becoming, views, ignorance), the four fetters (yoga: sensuality, becoming, views, ignorance), and the eight wrong paths (micchatta: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration).

。八倒。九結。九惱。十纏。乃至五百煩惱。八萬四千諸塵勞門。及恒沙等數煩惱。皆從見愛九十八使。離合而辨。若具出科目(云云)。今略出數科。足以顯教門明煩惱離合惑障潤生之法。諸煩惱科目。至第六卷中。別當更隨要而出。

十惡初門第十一

身有三惡　一殺生　二偷盜　三邪淫

口有四惡　一妄語　二兩舌　三惡口　四綺語

意有三惡　一貪慾　二瞋恚　三邪見

次諸煩惱結使而辨十惡者。以煩惱既是惑亂之法。能驅役行者心神。乃令觸境顛倒。若縱此惑情而起身口意者。則動與理乖。故於三業所起。備有十惡也。通名惡者。惡以乖理為義。此十並是乖理而起。故名為惡。亦名十不善道。以其能通苦報。故非善道也。

一殺生　斷一切眾生命。故名為殺生。

二偷盜　盜取他財物。故名為偷盜。

三邪淫　于非妻妾而行欲事。故名邪淫。

四妄語　以言誑他。故名妄語。

五兩舌　構斗之言間他。令致得失分。乖名為兩舌。

六惡口　惡言加彼。令他受惱。名為惡口。

七綺語　綺側語辭言乖道理。名為綺語。

八貪慾　引取順情塵境。心無厭足。名為貪慾。

九瞋恚　若對違境。心生忿怒。名為瞋恚。

【現代漢語翻譯】現代漢語譯本：八倒（顛倒的知見）。九結（九種煩惱的束縛）。九惱（九種惱害）。十纏（十種纏縛）。乃至五百煩惱。八萬四千諸塵勞門。及恒河沙等數量的煩惱，都從見愛（基於錯誤的知見產生的愛）九十八使（九十八種煩惱）的離合而辨別。如果要詳細列出科目（云云）。現在略微列出一些科目，足以顯明教門闡述煩惱離合、惑障潤生的法則。各種煩惱的科目，到第六卷中，會另外根據需要而列出。

十惡初門第十一

身有三惡：一、殺生；二、偷盜；三、邪淫。

口有四惡：一、妄語；二、兩舌；三、惡口；四、綺語。

意有三惡：一、貪慾；二、瞋恚；三、邪見。

其次，諸煩惱結使辨別十惡，因為煩惱既是迷惑擾亂之法，能驅使行者的心神，以至於接觸外境時產生顛倒的認知。如果放縱這種迷惑的情感而起身口意三業，那麼一切行為都與真理相悖。所以在身口意三業所產生的行為中，具備了十惡。總稱為『惡』，『惡』以違背真理為含義。這十種行為都是違背真理而產生的，所以稱為『惡』。也稱為十不善道，因為它能導致痛苦的果報，所以不是善道。

一、殺生：斷絕一切眾生的生命，所以名為殺生。

二、偷盜：盜取他人的財物，所以名為偷盜。

三、邪淫：與非夫妻關係的人發生性行為，所以名為邪淫。

四、妄語：用虛假的言語欺騙他人，所以名為妄語。

五、兩舌：用挑撥離間的話語中傷他人，使他人遭受損失和分裂，所以名為兩舌。

六、惡口：用惡毒的言語加害他人，使他人遭受煩惱，名為惡口。

七、綺語：華麗而不實、乖離道理的言辭，名為綺語。

八、貪慾：追求順應自己情慾的塵境，內心沒有厭足，名為貪慾。

九、瞋恚：如果面對不順心的境況，內心產生憤怒，名為瞋恚。

【English Translation】 English version: Eight inversions (inverted views). Nine bonds (nine kinds of afflictive bonds). Nine vexations (nine kinds of annoyances). Ten entanglements (ten kinds of binding afflictions). Even five hundred afflictions. Eighty-four thousand gates of defilement and toil. And afflictions as numerous as the sands of the Ganges, all are distinguished by the combination and separation of the ninety-eight tendencies (ninety-eight kinds of afflictions) arising from view and love (love based on incorrect views). If a detailed list of categories is to be given (etc.). Now, a few categories are briefly listed, sufficient to illuminate the teachings on the principles of the combination and separation of afflictions, the obscurations and hindrances that moisten rebirth. The categories of various afflictions will be further listed as needed in the sixth volume.

The Eleventh Chapter on the Initial Gates of the Ten Evils

The body has three evils: 1. Killing; 2. Stealing; 3. Sexual misconduct.

The mouth has four evils: 1. False speech; 2. Divisive speech; 3. Harsh speech; 4. Frivolous speech.

The mind has three evils: 1. Greed; 2. Anger; 3. Wrong views.

Next, the afflictions and bonds that distinguish the ten evils are explained. Because afflictions are the method of delusion and disturbance, they can drive the mind of the practitioner, causing inverted perceptions when encountering external circumstances. If one indulges in these deluded emotions and engages in actions through body, speech, and mind, then all actions will be contrary to truth. Therefore, the actions arising from the three karmas (body, speech, and mind) encompass the ten evils. They are generally called 'evils' because 'evil' is defined as being contrary to truth. These ten are all arising contrary to truth, hence they are called 'evils'. They are also called the ten unwholesome paths because they can lead to suffering as a result, therefore they are not wholesome paths.

Killing: Severing the lives of all beings, hence it is called killing.
Stealing: Taking the property of others, hence it is called stealing.
Sexual misconduct: Engaging in sexual activity with someone who is not one's spouse, hence it is called sexual misconduct.
False speech: Deceiving others with false words, hence it is called false speech.
Divisive speech: Using words that incite conflict and slander others, causing them to suffer loss and division, hence it is called divisive speech.
Harsh speech: Using harsh words to harm others, causing them to suffer annoyance, hence it is called harsh speech.
Frivolous speech: Ornate and insincere words that deviate from reason, hence it is called frivolous speech.
Greed: Seeking after worldly objects that cater to one's desires, with no sense of satisfaction in the mind, hence it is called greed.
Anger: If anger arises in the mind when facing unfavorable circumstances, it is called anger.

十邪見　撥正因果。僻信求福。皆名邪見。

次此應出四重。五逆。七逆。謗方等經。用僧鬘物。作闡提行。十六惡律儀等。諸輕重惡業科目。皆從十惡中。離合分別而說者。今欲論諸入道要門具出(云云)。至后第六卷中。別當更出。

十善初門第十二

身三種善　一不殺生　二不偷盜　三不邪淫

口四種善　一不妄語　二不兩舌　三不惡口　四不綺語

意三種善　一不貪慾　二不瞋恚　三不邪見

次十惡而辨十善者。若人能知惡是乖理之行故。現在將來由斯招苦。則必須息惡行善。可以來世永致清升之樂果。是以次十惡而明十善也。但十善有二種。一止。二行。止則但止前惡。不惱於他。行則修行勝德。利安一切。此二通稱善者。善以順理為義。息倒歸真。故云順理。止則息于重倒之惡。行則漸歸勝道之善。故止行二種。皆名為善。或加以道名。以能通至樂果也。

一不殺生　即是止善。止前殺生之惡行。善者當行放生之善也。

二不偷盜　即是止善。止前盜他財物之惡行。善者當行佈施之善。

三不邪淫　即是止善。止前于非妻妾淫慾之惡行。善者當行恭敬之善。

四不妄語　即是止善。止前虛言誑他之惡行。善者當行實語之善也。

【現代漢語翻譯】現代漢語譯本十邪見：否定正確的因果關係，迷信不正當的途徑以求福報，這些都叫做邪見。接下來應該列出四重罪（指殺父、殺母、殺阿羅漢、破和合僧），五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），七逆罪，誹謗方等經典，盜用僧眾財物，做出斷善根的闡提行為，以及十六惡律儀等。各種輕重惡業的條目，都是從十惡中分離組合分別而說的。現在要討論進入佛道的要門，所以全部列出（如前所述）。到後面的第六卷中，會另外詳細列出。十善初門第十二身三種善：一不殺生，二不偷盜，三不邪淫。口四種善：一不妄語，二不兩舌，三不惡口，四不綺語。意三種善：一不貪慾，二不瞋恚，三不邪見。在講完十惡之後接著講十善，是因為如果人們能夠知道作惡是違背道理的行為，現在和將來都會因此招致痛苦，那麼就必須停止作惡，奉行善事，這樣才能在來世永遠獲得清凈昇華的快樂果報。所以接著十惡之後闡明十善。但是十善有兩種：一是止，二是行。止就是僅僅停止之前的惡行，不惱害他人。行就是修行殊勝的功德，利益安樂一切眾生。這兩種都可以通稱為『善』，『善』以順應道理為意義。停止顛倒，迴歸真實，所以說順應道理。止就是停止嚴重的顛倒惡行，行就是逐漸迴歸殊勝的菩提善道。所以止和行兩種，都可以稱為『善』。或者加上『道』這個名稱，因為它能夠通往快樂的果報。一不殺生：這是止善，停止之前殺生的惡行。行善的人應當奉行放生的善行。二不偷盜：這是止善，停止之前偷盜他人財物的惡行。行善的人應當奉行佈施的善行。三不邪淫：這是止善，停止之前與非妻妾發生不正當淫慾的惡行。行善的人應當奉行恭敬的善行。四不妄語：這是止善，停止之前用虛假的言語欺騙他人的惡行。行善的人應當奉行實語的善行。

【English Translation】 English version Ten Wrong Views: Denying the correct cause and effect, and blindly believing in improper ways to seek blessings are all called wrong views. Next, the four heavy offenses (killing father, killing mother, killing an Arhat, disrupting the Sangha), the five rebellious acts (killing father, killing mother, killing an Arhat, shedding the blood of the Buddha, disrupting the Sangha), the seven rebellious acts, slandering the Vaipulya Sutras, misappropriating the Sangha's property, engaging in the conduct of an Icchantika (one who has severed their roots of goodness), and the sixteen evil precepts, etc., should be listed. The various categories of light and heavy evil deeds are all explained by separating and combining the Ten Evils. Now, we want to discuss the essential gateways to entering the path, so they are all listed (as mentioned before). In the sixth volume later on, they will be listed in detail separately. The Twelfth Chapter on the Initial Gate of the Ten Virtues Three Virtues of Body: 1. Not killing, 2. Not stealing, 3. Not engaging in sexual misconduct. Four Virtues of Speech: 1. Not lying, 2. Not engaging in divisive speech, 3. Not using harsh language, 4. Not engaging in frivolous speech. Three Virtues of Mind: 1. Not being greedy, 2. Not being angry, 3. Not holding wrong views. After explaining the Ten Evils, the Ten Virtues are explained next because if people can know that doing evil is an act against reason, and will bring suffering in the present and future, then they must stop doing evil and practice good deeds, so that they can obtain the pure and elevated fruit of happiness in the future. Therefore, the Ten Virtues are explained after the Ten Evils. However, there are two types of Ten Virtues: one is cessation, and the other is practice. Cessation is simply stopping the previous evil deeds and not harming others. Practice is cultivating superior merits and benefiting and bringing peace to all beings. Both of these can be generally called 'virtue'. 'Virtue' takes accordance with reason as its meaning. Stopping inversion and returning to truth is called according with reason. Cessation is stopping the serious evil of inversion, and practice is gradually returning to the good path of superior virtue. Therefore, both cessation and practice are called 'virtue'. Or, the name 'path' is added because it can lead to the fruit of happiness. 1. Not killing: This is the virtue of cessation, stopping the previous evil act of killing. Those who practice virtue should practice the good deed of releasing living beings. 2. Not stealing: This is the virtue of cessation, stopping the previous evil act of stealing the property of others. Those who practice virtue should practice the good deed of giving. 3. Not engaging in sexual misconduct: This is the virtue of cessation, stopping the previous evil act of engaging in improper sexual desire with those who are not one's wife. Those who practice virtue should practice the good deed of reverence. 4. Not lying: This is the virtue of cessation, stopping the previous evil act of deceiving others with false words. Those who practice virtue should practice the good deed of truthful speech.

五不兩舌　即是止善。止前構斗兩邊之惡行。善者當行和合之善。

六不惡口　即是止善。止前惡言加人之惡行。善者當行軟語之善。

七不綺語　即是止善。止前綺側乖理之惡語行。善者當行有義語饒益之善。

八不貪慾　即是止善。止前引取無厭之惡行。善者當行不凈觀。觀諸六塵皆欺誑不凈之觀行善。

九不瞋恚　即是止善。止前忿怒之惡行。善者當行慈忍之善。

十不邪見　即是止善。止前撥正因果僻信邪心之惡行。善者當行正信歸心正道生智慧之善心。

法界次第初門捲上之上

法界次第初門捲上之下

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三歸戒初門第十三

一歸佛　二歸法　三歸僧

次十善而辨三歸者。如來未興於世。爾時已有十善之化。是為世間舊善。豈有三寶之可歸。大聖初成正覺。方因提謂長者。開授三歸之戒。翻邪歸正。以為入聖之根本。三乘行者。歸宗進行。此為初首也。三歸之用。正破三邪。濟三塗。接三乘。出三有。佛法以此三歸為本。通發一切戒品及諸出世善法。豈同十善之舊法耶。問曰。十二門禪亦是舊法。今何故不三歸前說。答曰。若依說教時節實如所問。但今欲次論修行戒定之次。則不得爾。今次三歸之下。備

【現代漢語翻譯】現代漢語譯本五、不兩舌（離間挑撥）即是止惡行善。停止之前構陷爭鬥、兩面挑撥的惡劣行為。行善之人應當行和睦相處的善行。六、不惡口（粗俗惡語）即是止惡行善。停止之前用惡毒的言語傷害他人的惡劣行為。行善之人應當行柔和溫順的善行。七、不綺語（花言巧語）即是止惡行善。停止之前虛假浮誇、違背常理的惡劣言語行為。行善之人應當行有意義且能帶來利益的善行。八、不貪慾（貪得無厭）即是止惡行善。停止之前貪求獲取、永不滿足的惡劣行為。行善之人應當修不凈觀，觀察世間萬物皆是虛幻欺騙、不潔凈的觀想修行之善。九、不瞋恚（嗔恨惱怒）即是止惡行善。停止之前憤怒怨恨的惡劣行為。行善之人應當行慈悲忍辱的善行。十、不邪見（不正當的見解）即是止惡行善。停止之前否定正確因果、偏執相信邪說的惡劣行為。行善之人應當行正信，歸心於正道，生出智慧的善良心念。

《法界次第初門》捲上之上

《法界次第初門》捲上之下

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三歸戒初門第十三

一、歸佛（皈依佛陀）二、歸法（皈依法理）三、歸僧（皈依僧團）

在十善之後辨析三歸依，是因為如來佛未出現於世時，世間已經有十善的教化，這是世間原有的善法。那時哪裡有佛、法、僧三寶可以皈依呢？大聖釋迦牟尼佛初成正覺，才因為提謂長者，開始傳授三歸依的戒律，使人捨棄邪道歸於正道，作為進入聖道的根本。三乘（聲聞乘、緣覺乘、菩薩乘）的修行者，皈依三寶，依此修行。這是最初的開端。三歸依的作用，正是爲了破除三種邪見，救濟地獄、餓鬼、畜生三惡道，接引聲聞乘、緣覺乘、菩薩乘三乘根器的人，使眾生脫離欲界、色界、無色界三有。佛法以這三歸依為根本，普遍引發一切戒律品行以及各種出世間的善法，怎麼能和十善這種原有的世間法相提並論呢？有人問：『十二門禪也是原有的法門，為什麼不在三歸依之前講述呢？』回答說：『如果按照佛陀宣說教法的時節順序，確實如你所問。但現在想要按照修行戒、定、慧的次第來論述，就不能那樣安排了。』現在緊接著三歸依之後，詳細

【English Translation】 English version 5. Abstaining from divisive speech (double-tonguedness) is stopping evil and cultivating goodness. It is ceasing the evil act of instigating conflict and speaking ill of both sides. Those who practice goodness should engage in the good act of promoting harmony. 6. Abstaining from harsh speech is stopping evil and cultivating goodness. It is ceasing the evil act of using abusive language to harm others. Those who practice goodness should engage in the good act of speaking gently and kindly. 7. Abstaining from frivolous speech is stopping evil and cultivating goodness. It is ceasing the evil act of using flowery, deceptive, and irrational language. Those who practice goodness should engage in the good act of speaking meaningfully and beneficially. 8. Abstaining from greed is stopping evil and cultivating goodness. It is ceasing the evil act of insatiably seeking and acquiring. Those who practice goodness should cultivate the contemplation of impurity, observing that all six sense objects (form, sound, smell, taste, touch, and dharma) are illusory, deceptive, and impure. This is the good act of contemplative practice. 9. Abstaining from anger is stopping evil and cultivating goodness. It is ceasing the evil act of wrath and resentment. Those who practice goodness should engage in the good act of compassion and forbearance. 10. Abstaining from wrong views is stopping evil and cultivating goodness. It is ceasing the evil act of denying the correct law of cause and effect and stubbornly believing in heretical doctrines. Those who practice goodness should engage in the good act of right faith, returning the mind to the right path and generating wisdom.

The First Gate of the Order of the Dharma Realm, Volume One, Part One

The First Gate of the Order of the Dharma Realm, Volume One, Part Two

Composed by National Teacher Zhiyi (Great Master Zhi Zhe) of the Chen and Sui Dynasties

Thirteenth Chapter: The Initial Gate of the Three Refuges and Precepts

Taking refuge in the Buddha 2. Taking refuge in the Dharma 3. Taking refuge in the Sangha

The reason for discussing the Three Refuges after the Ten Wholesome Actions is that before the Tathagata (another name for Buddha) appeared in the world, there was already the teaching of the Ten Wholesome Actions. This was the original worldly goodness. How could there have been the Three Jewels (Buddha, Dharma, Sangha) to take refuge in? Only when the Great Sage (Shakyamuni Buddha) first attained perfect enlightenment did he begin to teach the precepts of the Three Refuges because of the elders Tiwei (Trapusa) and Changzhe (Bhallika), transforming people from wrong paths to the right path, as the foundation for entering the path of sagehood. Practitioners of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) take refuge in the Three Jewels and practice accordingly. This is the very beginning. The function of the Three Refuges is precisely to break through the three kinds of wrong views, to save beings from the three evil realms (hell, hungry ghosts, animals), to receive those of the three vehicles, and to liberate beings from the three realms of existence (desire realm, form realm, formless realm). The Buddhadharma takes these Three Refuges as its foundation, universally initiating all precepts and all supramundane wholesome dharmas. How can it be compared to the old worldly dharma of the Ten Wholesome Actions? Someone asks: 'The Twelve Gates of Dhyana (meditation) is also an old dharma. Why is it not discussed before the Three Refuges?' The answer is: 'If we follow the order of the times when the Buddha taught the Dharma, it is indeed as you ask. But now, we want to discuss the order of practice: precepts, concentration, and wisdom, so we cannot arrange it that way.' Now, following the Three Refuges, we will explain in detail

出諸戒科目。並同此意。

一歸依佛　佛陀秦言覺者。自覺覺他。故名為佛。歸者以反還為義。反邪師還事正師。故名歸。依者憑也。憑心靈覺。得出三塗及三界生死也。故經云。歸依于佛者。終不更歸依其餘諸外天神也。

二歸依法　達磨秦言法。法雲可軌。大聖所說。若教若理。可為心軌。故言法也。歸者反邪法還修正法。故名歸。依者憑佛所說。法得出三塗及三界生死。故經云。歸依於法者。永離於殺害。

三歸依僧　僧伽秦言眾。眾名和合。出家三乘行者。心與佛所說事理法合。故名為僧。歸者反九十五種邪行之侶。歸心出家三乘正行之伴。故名歸。依者憑心出家三乘正行伴。得出三塗及三界生死。故經云。歸依于僧者。永不復更歸依其餘諸外道也。

五戒初門第十四

一不殺生戒　二不偷盜戒　三不邪淫戒　四不妄語戒　五不飲酒戒

次三歸而辨五戒者。大智度論云。唸佛如醫王。念法如服藥。念僧如瞻病人。念戒如藥禁忌。今所以次三歸而明諸戒品。意在此也。故佛為提謂等在家弟子。受三歸已。即授五戒。為優婆塞。若在家佛弟子。破此五戒則非清信士女。故經云。五戒者天下大禁忌。若犯五戒。在天則違五星。在地則違五嶽。在方則違五帝。在身則違五藏。如

【現代漢語翻譯】現代漢語譯本：出自戒律的條目，都與此意義相同。

一、歸依佛（Buddha，覺悟者）：佛陀（Buddha）在秦語中是覺悟者的意思，自己覺悟，也使他人覺悟，所以稱為佛。歸（Gui）的意思是返回，從邪師那裡返回，歸向正師，所以稱為歸。依（Yi）的意思是依靠，依靠心靈的覺悟，可以脫離三塗（San Tu，地獄、餓鬼、畜生）以及三界（San Jie，欲界、色界、無色界）的生死輪迴。所以經書中說：『歸依佛的人，終究不再歸依其他的各種外道天神。』

二、歸依法（Dharma，法則）：達磨（Dharma）在秦語中是法的意思，法的意思是可以傚法的準則。大聖（指佛）所說的，無論是教義還是道理，都可以作為內心的準則，所以稱為法。歸的意思是從邪法返回，修正法，所以稱為歸。依的意思是依靠佛所說的法，可以脫離三塗以及三界生死。所以經書中說：『歸依法的人，永遠遠離殺害。』

三、歸依僧（Sangha，僧團）：僧伽（Sangha）在秦語中是眾的意思，眾的意思是和合。出家的三乘（San Cheng，聲聞乘、緣覺乘、菩薩乘）修行者，內心與佛所說的事理之法相合，所以稱為僧。歸的意思是從九十五種邪行的同伴那裡返回，歸向出家修習三乘正行的同伴，所以稱為歸。依的意思是依靠內心出家修習三乘正行的同伴，可以脫離三塗以及三界生死。所以經書中說：『歸依僧的人，永遠不再歸依其他的各種外道。』

五戒初門第十四

一、不殺生戒

二、不偷盜戒

三、不邪淫戒

四、不妄語戒

五、不飲酒戒

在三歸之後辨明五戒的原因是，《大智度論》中說：『唸佛如醫王，念法如服藥，念僧如瞻病人，念戒如藥的禁忌。』現在之所以在三歸之後闡明各種戒律，用意就在於此。所以佛為提謂（Tiwei）等在家弟子受三歸依之後，就授予他們五戒，成為優婆塞（Upasaka，男居士）。如果在家的佛弟子，破了這五戒，就不是清凈的信士信女。所以經書中說：『五戒是天下最大的禁忌，如果違犯五戒，在天則違背五星，在地則違背五嶽，在方則違背五帝，在身則違背五臟。』

【English Translation】 English version: These arise from the items of precepts and disciplines, and share the same meaning.

Taking Refuge in the Buddha (Buddha, the Awakened One): 'Buddha' in the Qin language means 'the Awakened One,' one who is self-awakened and awakens others. Therefore, he is called Buddha. 'Taking Refuge' (Gui) means returning, turning away from false teachers and returning to the true teacher. Therefore, it is called 'taking refuge.' 'Relying' (Yi) means depending on the awakening of the mind to escape the Three Wretched Realms (San Tu, hell, hungry ghosts, animals) and the cycle of birth and death in the Three Realms (San Jie, the desire realm, the form realm, the formless realm). Therefore, the sutra says: 'Those who take refuge in the Buddha will never again take refuge in other external gods.'
Taking Refuge in the Dharma (Dharma, the Law): 'Dharma' in the Qin language means 'law.' Dharma means a standard to be followed. What the Great Sage (referring to the Buddha) speaks, whether teachings or principles, can serve as a standard for the mind. Therefore, it is called Dharma. 'Taking Refuge' means turning away from false dharma and returning to the correct dharma. Therefore, it is called 'taking refuge.' 'Relying' means depending on the Dharma spoken by the Buddha to escape the Three Wretched Realms and the cycle of birth and death in the Three Realms. Therefore, the sutra says: 'Those who take refuge in the Dharma will forever be free from killing.'
Taking Refuge in the Sangha (Sangha, the Community): 'Sangha' in the Qin language means 'community.' Community means harmony and unity. Monastic practitioners of the Three Vehicles (San Cheng, the Hearer Vehicle, the Solitary Realizer Vehicle, the Bodhisattva Vehicle) whose minds are in accord with the principles and Dharma spoken by the Buddha are called Sangha. 'Taking Refuge' means turning away from the companions of the ninety-five kinds of heretical practices and returning to the companions who have left home to practice the correct practices of the Three Vehicles. Therefore, it is called 'taking refuge.' 'Relying' means depending on the companions who have left home to practice the correct practices of the Three Vehicles to escape the Three Wretched Realms and the cycle of birth and death in the Three Realms. Therefore, the sutra says: 'Those who take refuge in the Sangha will never again take refuge in other external paths.'

The Fourteenth Chapter on the Initial Gate of the Five Precepts

The Precept Against Killing
The Precept Against Stealing
The Precept Against Sexual Misconduct
The Precept Against False Speech
The Precept Against Intoxicants

The reason for distinguishing the Five Precepts after the Three Refuges is that the Mahaprajnaparamita Shastra says: 'Recollecting the Buddha is like a physician king, recollecting the Dharma is like taking medicine, recollecting the Sangha is like caring for the sick, and recollecting the precepts is like the prohibitions of medicine.' The reason for explaining the various precepts after the Three Refuges is precisely this. Therefore, after the Buddha had the lay disciples such as Tiwei (Tiwei) take the Three Refuges, he then bestowed upon them the Five Precepts, making them Upasakas (Upasaka, male lay devotees). If a lay Buddhist disciple breaks these Five Precepts, they are not pure and faithful men and women. Therefore, the sutra says: 'The Five Precepts are the greatest prohibitions in the world. If one violates the Five Precepts, in the heavens, one violates the Five Stars; on earth, one violates the Five Peaks; in direction, one violates the Five Emperors; and in the body, one violates the Five Organs.'

是等世間違犯無量。若約出世。犯五戒者。則破五分法身一切佛法。所以者何。五戒是一切大小乘尸羅根本。若犯五戒。則不得更受大小乘戒也。若能堅持。即是五大施也。此五通名戒者。以防止為義。能防惡律儀無作之非。止三業所起之惡。故名防止。

一不殺生戒　云何名殺生。若實知是眾生。發心欲殺而奪其命。起身業有作已。是名殺罪。若不作是事。名不殺戒。其餘系閉鞭打等。是殺方便非正罪。

二不偷盜戒　云何名盜。知他物生盜心。取物去離本處物屬我。是名盜。若不作是事。名不偷盜戒。其餘計校乃至手捉未離地等。是盜方便非正罪。

三不邪淫戒　云何名邪淫。若女人為父母兄弟姊妹夫主兒子。世間法王法守護。若出家戒法護。乃至自婦受一日戒法。若有娠乳兒。及非道處。如是犯者。名為邪淫。若不作是事。名不邪淫戒其餘言戲。以物相要。乃至捉手觸身。未遂淫事。皆為邪淫方便非正罪。

四不妄語戒　云何名妄語。不凈心欲誑他。隱覆實事。出異語生口業。是名妄語。若不作是事。名不妄語戒。妄語之罪。從言聲相解生。若不相解。雖不實語。皆是妄語方便。不謂正罪。

五不飲酒戒　云何名酒。酒有三種。一者谷酒。二者果酒。三者藥酒。若干若濕。若濁

【現代漢語翻譯】現代漢語譯本：如果從世間的角度來說，違犯這五戒會產生無量的罪過。如果從出世間的角度來說，違犯五戒，就等於破壞了五分法身（Dharmakāya，佛的法身）和一切佛法。為什麼這麼說呢？因為五戒是一切大小乘戒律的基礎。如果違犯了五戒，就不能再受持大小乘的戒律了。如果能夠堅持五戒，那就是五大布施（Pañca Mahādānāni）。這五戒之所以都稱為『戒』，是因為有防止的作用，能夠防止惡律儀（Dussīla，不好的行爲規範）和無作（無表色，無形的業力）的過失，阻止身、口、意三業所產生的惡行，所以稱為防止。

一、不殺生戒：什麼是殺生呢？如果確實知道那是眾生（Sattvas，有情），心裡發起想要殺害它的念頭，並且奪取它的生命，通過身體的行為完成了殺生的動作，這就叫做殺罪。如果不做這樣的事，就叫做不殺生戒。其餘的像囚禁、鞭打等等，是殺生的方便，不是真正的殺罪。

二、不偷盜戒：什麼是偷盜呢？知道那是別人的東西，生起偷盜的心，把東西拿走，使它離開原來的地方，並且使這個東西歸屬於我，這就叫做偷盜。如果不做這樣的事，就叫做不偷盜戒。其餘的像計算、比較，甚至用手去拿但還沒有離開地面等等，是偷盜的方便，不是真正的盜罪。

三、不邪淫戒：什麼是邪淫呢？如果那個女人受到父母、兄弟、姐妹、丈夫、兒子，世間的法律或國王的法律的守護，或者出家的戒律的守護，甚至自己的妻子受持一日戒法，或者懷有身孕、哺乳嬰兒，以及在非正當的性行為場所進行性行為，像這樣違犯的，就叫做邪淫。如果不做這樣的事，就叫做不邪淫戒。其餘的像言語上的挑逗、用物品來引誘，甚至拉手、觸控身體，但還沒有發生性關係，這些都是邪淫的方便，不是真正的罪。

四、不妄語戒：什麼是妄語呢？用不清凈的心想要欺騙他人，隱瞞真實的事情，說出與事實不符的話，產生口業，這就叫做妄語。如果不做這樣的事，就叫做不妄語戒。妄語的罪過，是從言語的聲音和相互理解中產生的。如果沒有相互理解，即使說了不真實的話，也只是妄語的方便，不算是真正的罪過。

五、不飲酒戒：什麼是酒呢？酒有三種：第一種是谷酒，第二種是果酒，第三種是藥酒。無論是乾的還是濕的，清澈的還是渾濁的。

【English Translation】 English version: Transgressing these precepts in the mundane world results in immeasurable offenses. From a supramundane perspective, violating the five precepts is equivalent to destroying the fivefold Dharmakāya (佛的法身, Buddha's Body of Dharma) and all of the Buddha's teachings. Why is this so? Because the five precepts are the foundation of all Śīla (戒律, moral discipline) in both the Hīnayāna (小乘, Lesser Vehicle) and Mahāyāna (大乘, Great Vehicle). If one violates the five precepts, one cannot receive the precepts of either the Hīnayāna or the Mahāyāna. If one can uphold them, it is equivalent to the five great dānāni (佈施, gifts/acts of generosity). These five are all called 'precepts' because they have the meaning of prevention. They can prevent the faults of evil conduct (Dussīla, 不好的行爲規範) and non-action (無作, unmanifested karma), and stop the evil arising from the three karmas of body, speech, and mind. Therefore, they are called prevention.

The precept of not killing: What is killing? If one truly knows that it is a sentient being (Sattvas, 有情), generates the intention to kill it, and takes its life, completing the act of killing through bodily action, this is called the sin of killing. If one does not do such a thing, it is called the precept of not killing. Other actions such as imprisonment and whipping are means to killing, not the actual sin.
The precept of not stealing: What is stealing? Knowing that it is another's property, generating the mind of stealing, taking the object away from its original place, and making the object belong to oneself, this is called stealing. If one does not do such a thing, it is called the precept of not stealing. Other actions such as calculating and comparing, or even holding it in one's hand but not yet lifting it from the ground, are means to stealing, not the actual sin.
The precept of not engaging in sexual misconduct: What is sexual misconduct? If a woman is protected by her parents, brothers, sisters, husband, son, the laws of the world or the laws of the king, or protected by the precepts of monasticism, or even one's own wife observing the one-day precept, or if she is pregnant, breastfeeding, or in an improper place for sexual activity, such violations are called sexual misconduct. If one does not do such a thing, it is called the precept of not engaging in sexual misconduct. Other actions such as playful talk, using objects to entice, or even holding hands and touching the body without consummating the act of intercourse, are all means to sexual misconduct, not the actual sin.
The precept of not lying: What is lying? With an impure mind, wanting to deceive others, concealing the truth, uttering words that are different from reality, generating verbal karma, this is called lying. If one does not do such a thing, it is called the precept of not lying. The sin of lying arises from the sound of speech and mutual understanding. If there is no mutual understanding, even if one speaks untruthfully, it is only a means to lying, not considered the actual sin.
The precept of not drinking alcohol: What is alcohol? There are three types of alcohol: first, grain alcohol; second, fruit alcohol; and third, medicinal alcohol. Whether it is dry or wet, clear or turbid.

若清。如是等能令人心動放逸。起三十六失。若不飲者。是名不飲酒戒也。

次此應明在家優婆塞優婆夷。一日一夜八戒。出家沙彌沙彌尼十戒。式叉摩那尼六法戒。比丘比丘尼十種得戒。五篇七聚相。乃至菩薩十重四十八輕戒。及三千威儀。八萬律儀。是中皆應次第略出科目。辨大聖從粗至細制戒之意。事轉繁多具列(云云)。今欲且逐要出諸禪定智慧法門科目次第。此諸戒中事數。至下第六卷。別更隨要者出之。

四禪初門第十五

一初禪　二二禪　三三禪　四四禪

今次諸戒品而辨四禪者。上所明戒相。雖復粗細有殊。終是同防欲界身口外惡。既未除細亂。豈能超出欲界之境。若自尸羅皎潔。志在禪門。專修五法(五法在下別出科目)則色界清凈四大自現身中緣。是以次第獲得根本四禪種種勝妙支林功德爾乃因超欲網果居色界。通名禪者。禪是西土之音。此翻棄惡。能棄欲界五蓋等一切諸惡。故云棄惡。或翻功德叢林。或翻思惟修。今不具釋。而言根本者。以無量心背舍勝處一切處神通變化及無漏觀慧等種種諸禪三昧。悉從四禪中出。故稱根本。

初禪有五支　一覺支　二觀支　三喜支　四樂支　五一心支

一覺支　初心在緣名為覺。行者依未到地。發初禪色界清凈色

【現代漢語翻譯】若清：像這些能使人心神動搖、放縱散逸的事物，會引發三十六種過失。如果不飲酒，這便稱為不飲酒戒。

接下來應當闡明在家優婆塞（Upasaka，男居士）優婆夷（Upasika，女居士）所受持的一日一夜八戒，出家沙彌（Sramanera，男小沙彌）沙彌尼（Sramanerika，女小沙彌）所受持的十戒，式叉摩那尼（Siksamana，準沙彌尼）所受持的六法戒，比丘（Bhikkhu，男出家眾）比丘尼（Bhikkhuni，女出家眾）獲得戒律的十種方式，五篇七聚的戒律分類，乃至菩薩（Bodhisattva，覺有情）的十重四十八輕戒，以及三千威儀、八萬律儀。這些內容都應當依次略述綱目，辨明大聖（指佛陀）由粗到細制定戒律的用意。如果全部詳細列出，事情就變得過於繁瑣了（此處省略）。現在只想按照要點，列出各種禪定智慧法門的綱目次第。這些戒律中的具體事項，到下卷第六卷時，再根據需要另行闡述。

四禪初門第十五

一初禪二二禪三三禪四四禪

現在在諸戒品之後辨析四禪，是因為上面所闡明的戒相，雖然粗細有所不同，但終究都是爲了防止欲界身口的外在惡行。既然尚未去除細微的散亂，又怎能超出欲界的境界呢？如果自身戒律清凈，立志于禪定之門，專修五法（五法在下文另行列出），那麼清凈四大自然顯現在自身之中。因此，次第獲得根本四禪的種種殊勝美妙的支林功德，才能因此超出欲界之網，最終安住于果位。總稱為禪，『禪』是西土（指印度）的音譯，這裡翻譯為『棄惡』，能夠捨棄欲界的五蓋等一切諸惡，所以稱為『棄惡』。或者翻譯為『功德叢林』，或者翻譯為『思惟修』。現在不作詳細解釋。之所以稱為『根本』，是因為無量心、背舍、勝處、一切處、神通變化以及無漏觀慧等種種禪定三昧，都從四禪中產生，所以稱為根本。

初禪有五支：一覺支二觀支三喜支四樂支五一心支

一覺支：初心在緣名為覺。行者依未到地，發起初禪清凈色。

【English Translation】 If clear: Such things are able to make people's minds move and become unrestrained and dissipated, causing thirty-six kinds of faults. If one does not drink alcohol, this is called the precept of not drinking alcohol.

Next, it should be clarified the one-day-one-night eight precepts upheld by lay Upasakas (male lay devotees) and Upasikas (female lay devotees), the ten precepts upheld by novice Sramaneras (male novices) and Sramanerikas (female novices), the six-law precepts upheld by Siksamana (probationary nuns), the ten ways Bhikkhus (monks) and Bhikkhunis (nuns) obtain precepts, the classification of precepts into five sections and seven aggregates, and even the ten major and forty-eight minor precepts of Bodhisattvas (enlightening beings), as well as the three thousand rules of conduct and eighty thousand regulations. Among these, the outlines should be briefly described in order, clarifying the intention of the Great Sage (referring to the Buddha) in establishing precepts from coarse to fine. If all were listed in detail, the matter would become too cumbersome (omitted here). Now, I only want to list the outlines and order of various meditation and wisdom Dharma gates according to the essentials. The specific matters in these precepts will be explained separately in the sixth volume below, as needed.

The First Gate of the Fourth Dhyana, Fifteenth

First Dhyana 2. Second Dhyana 3. Third Dhyana 4. Fourth Dhyana

Now, after the precepts, analyzing the four Dhyanas is because the characteristics of the precepts explained above, although different in coarseness and fineness, are ultimately all to prevent external evils of body and speech in the desire realm. Since subtle disturbances have not yet been removed, how can one transcend the realm of desire? If one's own precepts are pure and one is determined in the gate of meditation, focusing on cultivating the five factors (the five factors will be listed separately below), then the pure four elements will naturally appear in one's own body. Therefore, one gradually obtains the various excellent and wonderful branch-forest merits of the fundamental four Dhyanas, and thus transcends the net of desire and ultimately dwells in the fruit position. Generally called Dhyana, 'Dhyana' is a transliteration of the Western Land (referring to India), which is translated here as 'abandoning evil', being able to abandon all evils such as the five coverings of the desire realm, so it is called 'abandoning evil'. Or it is translated as 'forest of merits', or translated as 'contemplative cultivation'. Now I will not explain it in detail. The reason it is called 'fundamental' is because countless minds, abandonment, superior places, all places, supernatural powers, and various Dhyana Samadhis such as non-outflow wisdom, all come from the four Dhyanas, so it is called fundamental.

The first Dhyana has five branches: 1. Perception Branch 2. Observation Branch 3. Joy Branch 4. Happiness Branch 5. One-mindedness Branch

Perception Branch: The initial mind being on the object is called perception. The practitioner relies on the unarrived ground to initiate the pure form of the first Dhyana.

法。觸欲界身根。心大驚悟。爾時即生身識覺。此色觸未曾有功德利益。故名覺支。

二觀支　細心分別名為觀。行者既證初禪功德。即以細心。分別此禪定中色法諸妙功德境界。分明無諸蓋覆。如是等功德。欲界之所未有。故名觀支。

三喜支　欣慶之心名為喜。行者初發禪時。乃有喜生。但分別未了。故喜心未成。若觀心分別。所舍欲界之樂甚少。今獲得初禪。利益甚多。如是思惟已。則歡喜無量。故名喜支。

四樂支　怡悅之心名為樂。行者發初禪時。乃即有樂。但分別喜動踴心息。則恬然靜慮。受於樂觸怡悅之安快。故名樂支。

五一心支　心與定法一。故名曰一心。行者初證禪時。乃即著定。而心猶依覺觀喜樂之法。故有細微之散。若受喜樂心。自然與定法一。故名一心支。

二禪有四支　一內凈支　二喜支　三樂支　四一心支

一內凈支　心無觀覺之渾濁。故名內凈。行者欲離初禪時。種種訶責覺觀。覺觀既滅則心內靜。心與靜色法相應。豁爾明凈。故名內凈支也。

二喜支　欣慶之心名之為喜。行者初得內凈時。即與喜俱發。而喜心未成。次心自慶。得免覺觀之患。獲得勝定內凈之喜。歡喜無量。故名為喜支。

三樂支　怡悅之心名之為樂。行者喜

【現代漢語翻譯】現代漢語譯本法。觸欲界身根，心大驚悟。這時便產生了對身體的識別和感覺。這種色觸具有前所未有的功德利益，所以稱為覺支。

二觀支：細緻地分辨稱為觀。修行者既然證得了初禪的功德，就用細緻的心，分辨這種禪定中色法的各種美妙功德境界，分明而沒有各種蓋障的覆蓋。像這樣的功德，是欲界所沒有的，所以稱為觀支。

三喜支：欣喜慶幸的心情稱為喜。修行者初發禪定時，才會有喜悅產生，但因為分辨還不透徹，所以喜悅的心情還沒有完全形成。如果通過觀察和分辨，認識到所捨棄的欲界之樂非常少，而現在獲得的初禪，利益非常多，這樣思惟之後，就會歡喜無量，所以稱為喜支。

四樂支：怡然喜悅的心情稱為樂。修行者發起初禪時，才會有快樂產生，但要等到分辨喜悅的激動心情平息，才能恬靜地思考，感受快樂的觸感和怡悅的安寧，所以稱為樂支。

五一心支：心與定法合為一體，所以稱為一心。修行者初次證得禪定時，才開始專注于禪定，但心仍然依賴於覺、觀、喜、樂這些法，所以還有細微的散亂。如果感受喜悅和快樂，心自然會與定法合為一體，所以稱為一心支。

二禪有四支：一內凈支，二喜支，三樂支，四一心支。

一內凈支：心中沒有覺和觀的渾濁，所以稱為內凈。修行者想要離開初禪時，會用各種方法來呵斥覺和觀。覺和觀既然滅除，那麼內心就會平靜，心與平靜的色法相應，豁然開朗而明凈，所以稱為內凈支。

二喜支：欣喜慶幸的心情稱為喜。修行者初次獲得內凈時，就與喜悅一同產生，但喜悅的心情還沒有完全形成。接著內心自我慶幸，得以免除覺和觀的困擾，獲得殊勝禪定的內凈之喜，歡喜無量，所以稱為喜支。

三樂支：怡然喜悅的心情稱為樂。修行者喜

【English Translation】 English version 法 (Dharma). When the physical sense organ touches the realm of desire, the mind is greatly awakened. At that moment, bodily consciousness arises. This form of touch possesses unprecedented merit and benefit, hence it is called '覺支 (Jue Zhi, limb of awakening/awareness)'.

Two, 觀支 (Guan Zhi, limb of observation/investigation): Detailed discernment is called 觀 (Guan, observation/investigation). Once a practitioner has attained the merit of the first Dhyana, they use a subtle mind to discern the various wonderful merits and states of the form realm within this Dhyana, clearly and without any obscurations. Such merits are not found in the realm of desire, hence it is called 觀支 (Guan Zhi).

Three, 喜支 (Xi Zhi, limb of joy/rapture): A feeling of joy and celebration is called 喜 (Xi, joy/rapture). When a practitioner first enters Dhyana, joy arises, but because discernment is not yet complete, the feeling of joy is not fully formed. If, through observation and discernment, one realizes that the pleasure of the desire realm that has been abandoned is very little, while the benefit of the first Dhyana now attained is very great, then after such contemplation, immeasurable joy arises, hence it is called 喜支 (Xi Zhi).

Four, 樂支 (Le Zhi, limb of happiness/bliss): A feeling of delight and pleasure is called 樂 (Le, happiness/bliss). When a practitioner initiates the first Dhyana, happiness arises, but only when the excitement of joy subsides can one calmly contemplate and experience the touch of happiness and the peace of delight, hence it is called 樂支 (Le Zhi).

Five, 一心支 (Yi Xin Zhi, limb of one-pointedness of mind): The mind and the Dharma of Samadhi become one, hence it is called 一心 (Yi Xin, one-pointedness of mind). When a practitioner first attains Dhyana, they begin to focus on Samadhi, but the mind still relies on the Dharmas of 覺 (Jue, awareness), 觀 (Guan, observation), 喜 (Xi, joy), and 樂 (Le, happiness), so there is still subtle distraction. If one experiences joy and happiness, the mind naturally becomes one with the Dharma of Samadhi, hence it is called 一心支 (Yi Xin Zhi).

The second Dhyana has four limbs: One, 內凈支 (Nei Jing Zhi, limb of inner purity); Two, 喜支 (Xi Zhi, limb of joy); Three, 樂支 (Le Zhi, limb of happiness); Four, 一心支 (Yi Xin Zhi, limb of one-pointedness of mind).

One, 內凈支 (Nei Jing Zhi): The mind is without the turbidity of 覺 (Jue, awareness) and 觀 (Guan, observation), hence it is called 內凈 (Nei Jing, inner purity). When a practitioner wishes to leave the first Dhyana, they use various methods to rebuke 覺 (Jue, awareness) and 觀 (Guan, observation). Once 覺 (Jue, awareness) and 觀 (Guan, observation) are extinguished, the mind becomes peaceful, and the mind corresponds with the peaceful form Dharma, becoming clear and bright, hence it is called 內凈支 (Nei Jing Zhi).

Two, 喜支 (Xi Zhi): A feeling of joy and celebration is called 喜 (Xi, joy). When a practitioner first attains 內凈 (Nei Jing, inner purity), it arises together with joy, but the feeling of joy is not yet fully formed. Then the mind rejoices, being freed from the troubles of 覺 (Jue, awareness) and 觀 (Guan, observation), and attaining the joy of 內凈 (Nei Jing, inner purity) of superior Samadhi, immeasurable joy arises, hence it is called 喜支 (Xi Zhi).

Three, 樂支 (Le Zhi): A feeling of delight and pleasure is called 樂 (Le, happiness). When a practitioner experiences joy

踴之情既息則恬然靜慮。受于內凈喜中之悅樂。故名為樂支也。

四一心支　心與定法一。謂之一心。行者受樂心息。則心與定一。澄停不動。故名為一心支。

三禪有五支　一舍支　二念支　三慧支　四樂支　五一心支

一舍支　離喜不悔。此心名舍。行者欲離二禪時。種種因緣。訶責于喜。喜既滅謝。三禪即發。若證三禪之樂。則舍二禪之喜。不生悔心。故名為舍。亦名三禪。樂初生時。是樂三界第一。能生心著。心著則禪壞。故須行舍。

二念支　念名愛念。行者既發三禪之樂。樂從內起。應須愛念。將息則樂得增長。乃至遍身。如慈母念子。愛念將養。故名念支。

三慧支　解知之心名慧。行者既發三禪之樂。此樂微妙。難得增長遍身。若非善巧之解慧。則不能方便長養此樂得遍身。

四樂支　怡悅之心名之為樂。行者發三禪樂已。若能善用舍念慧將護此樂。樂既無過則增長遍身怡悅受樂安快三禪之樂。三禪為最樂。若離三禪。餘地更無遍身之樂也。

五一心支　心與定法一。名曰一心。行者受樂心息。則心自與定法一。澄渟不動。名一心支。

四禪四支　一不苦不樂支　二舍支　三念支　四一心支

一不苦不樂支　中庸之心。不苦不樂。行者欲離

【現代漢語翻譯】現代漢語譯本踴動的情緒平息后，便會進入恬靜的思慮狀態，內心感受到清凈喜悅中的快樂，因此稱為樂支（Sukha）。

四、一心支（Ekaggata）心與禪定之法合為一體，稱為一心。修行者感受快樂后，心念止息，心便與禪定合一，澄澈平靜，不再動搖，因此稱為一心支。

三禪有五支：一、舍支（Upekkha）二、念支（Sati）三、慧支（Prajna）四、樂支（Sukha）五、一心支（Ekaggata）

一、舍支（Upekkha）遠離喜悅而不後悔，此心稱為舍。修行者想要離開二禪時，通過種種因緣，呵斥喜悅。喜悅消退後，三禪便會生髮。如果證得三禪的快樂，便會捨棄二禪的喜悅，不生後悔之心，因此稱為舍，也稱為三禪。三禪的快樂初生時，是三界中最殊勝的快樂，容易使人生起執著。心生執著則禪定會壞滅，所以必須修習舍。

二、念支（Sati）念，指的是愛念。修行者既然生髮了三禪的快樂，這快樂從內心生起，應當愛念它，加以調養，快樂便能增長，乃至遍佈全身，如同慈母愛念孩子，愛護調養，所以稱爲念支。

三、慧支（Prajna）解知之心稱為慧。修行者既然生髮了三禪的快樂，這快樂微妙，難以增長遍佈全身。如果不是善巧的解慧，就不能方便地長養這快樂，使之遍佈全身。

四、樂支（Sukha）怡悅的心情稱為樂。修行者生髮三禪的快樂后，如果能善用舍、念、慧來守護這快樂，快樂沒有過失，便會增長遍佈全身，怡悅地感受快樂，安穩快速地進入三禪的快樂。三禪是最快樂的。如果離開了三禪，其他地方就沒有遍佈全身的快樂了。

五、一心支（Ekaggata）心與禪定之法合為一體，稱為一心。修行者感受快樂后，心念止息，心自然與禪定之法合一，澄澈平靜，不再動搖，稱為一心支。

四禪有四支：一、不苦不樂支（Adukkhamasukha）二、舍支（Upekkha）三、念支（Sati）四、一心支（Ekaggata）

一、不苦不樂支（Adukkhamasukha）中庸的心境，不苦也不樂。修行者想要離開

【English Translation】 English version When the emotion of excitement subsides, one enters a state of tranquil contemplation, experiencing the joy and pleasure within inner purity. Therefore, it is called Sukha (樂支, the limb of joy).

Four, Ekaggata (一心支, one-pointedness of mind): The mind becomes one with the Dharma of Samadhi, which is called Ekaggata. When the practitioner experiences joy and the mind ceases, the mind naturally becomes one with Samadhi, clear and still, without wavering. Therefore, it is called the limb of one-pointedness.

The Third Dhyana has five limbs: One, Upekkha (舍支, equanimity); Two, Sati (念支, mindfulness); Three, Prajna (慧支, wisdom); Four, Sukha (樂支, joy); Five, Ekaggata (一心支, one-pointedness of mind).

One, Upekkha (舍支, equanimity): Being apart from joy without regret, this mind is called Upekkha. When the practitioner wants to leave the Second Dhyana, through various causes and conditions, they rebuke joy. Once joy has faded away, the Third Dhyana arises. If one attains the joy of the Third Dhyana, they will abandon the joy of the Second Dhyana without regret. Therefore, it is called Upekkha, also known as the Third Dhyana. When the joy of the Third Dhyana first arises, it is the most supreme joy in the Three Realms, easily causing attachment. If the mind becomes attached, the Samadhi will be destroyed, so one must practice Upekkha.

Two, Sati (念支, mindfulness): Sati refers to loving mindfulness. Since the practitioner has generated the joy of the Third Dhyana, this joy arises from within, and one should cherish it. By nurturing it, the joy can increase, even spreading throughout the body, like a loving mother cherishing her child. Therefore, it is called the limb of mindfulness.

Three, Prajna (慧支, wisdom): The mind of understanding and knowing is called Prajna. Since the practitioner has generated the joy of the Third Dhyana, this joy is subtle and difficult to increase and spread throughout the body. If it is not for skillful understanding and wisdom, one cannot conveniently nurture this joy to spread throughout the body.

Four, Sukha (樂支, joy): The state of joyful delight is called Sukha. After the practitioner has generated the joy of the Third Dhyana, if they can skillfully use Upekkha, Sati, and Prajna to protect this joy, the joy will be without fault and will increase, spreading throughout the body, joyfully experiencing pleasure, peacefully and quickly entering the joy of the Third Dhyana. The Third Dhyana is the most joyful. If one leaves the Third Dhyana, there is no other place where there is joy that spreads throughout the body.

Five, Ekaggata (一心支, one-pointedness of mind): The mind becomes one with the Dharma of Samadhi, which is called Ekaggata. When the practitioner experiences joy and the mind ceases, the mind naturally becomes one with the Dharma of Samadhi, clear and still, without wavering. It is called the limb of one-pointedness.

The Fourth Dhyana has four limbs: One, Adukkhamasukha (不苦不樂支, neither-painful-nor-pleasant); Two, Upekkha (舍支, equanimity); Three, Sati (念支, mindfulness); Four, Ekaggata (一心支, one-pointedness of mind).

One, Adukkhamasukha (不苦不樂支, neither-painful-nor-pleasant): A neutral state of mind, neither painful nor pleasant. The practitioner wants to leave

三禪時。種種因緣。訶責於樂。樂既謝滅。則不動之定。與舍俱發。故內心湛然。不苦不樂也。

二舍支　離樂不悔此心名舍。行者既得第四禪不動真定。則舍三禪難捨之樂。不生悔心。故名舍支。亦云。證四禪不動定時。不應取定起動念心。若心行舍。則無動念之乖也。

三念清凈支　念者愛念也。行者既得四禪真定。當念下地之過。念自功德。方便將養令不退失。進入勝品。故名爲念。亦云是四禪中有不動照了正念分明。故名念支。

四一心支　心與定法一。名一心支。行者既得四禪舍俱之定。舍念將息。則心無所依。泯然凝寂。一心在定。猶如明鏡。不動凈木無波湛然而照萬像皆現。何故此四禪中。獨名不動定也。初禪覺觀動。二禪喜所動。三禪樂所動。是四禪中先離憂喜。今復除苦樂。故名真定也。三界勝定。無復過此若三乘行人。善巧照了分明。則因此定發真無漏。有漏外道無慧方便。入此定時。不壞身色。直滅其心。入無想定。謂為涅槃。是為邪倒。非涅槃也。從初禪至四禪。有十八法。皆名支者支派也。從四禪中分派。出十八功德。故名支也。

四無量心初門第十六

一慈無量心　二悲無量心　三喜無量心　四舍無量心

次四禪而辨四無量心者。四禪但是自證禪

【現代漢語翻譯】現代漢語譯本：在第三禪的時候，由於種種因緣，修行者會訶責（責備、捨棄）對快樂的執著。當快樂完全消失後，不動的禪定和舍（平等心）會同時生起。因此，內心清澈平靜，既沒有痛苦也沒有快樂。

二、舍支（Upeksha-anga）：捨棄快樂而不後悔的心，稱為舍。修行者證得第四禪不動真定后，捨棄第三禪難以捨棄的快樂，並且不產生後悔之心，因此稱為舍支。也可以說，在證得第四禪不動定時，不應該因為入定而生起動念之心。如果心行於舍，就不會有動念的干擾。

三、念清凈支（Smriti-parisuddhi-anga）：念，指的是愛念、憶念。修行者證得第四禪真定后，應當憶念下地（較低的禪定層次）的過失，憶念自身功德，用方便法門來守護和培養禪定，使其不退失，並進入更高的層次，因此稱爲念。也可以說，在第四禪中，有不動的、照了的正念，清晰分明，因此稱爲念支。

四、一心支（Ekagrata-anga）：心與定法合一，稱為一心支。修行者證得第四禪舍俱之定后，捨棄念頭，停止思慮，心無所依，完全寂靜，一心專注于禪定。就像明鏡一樣，不動不搖，清澈地照見萬物，一切景象都顯現出來。為什麼第四禪特別被稱為不動定呢？因為初禪有覺觀的動搖，二禪有喜的動搖，三禪有樂的動搖。第四禪首先遠離了憂愁和喜悅，現在又除去了痛苦和快樂，因此稱為真定。這是三界中最殊勝的禪定，沒有超過它的。如果三乘（聲聞乘、緣覺乘、菩薩乘）的修行人，能夠善巧地照見和明瞭，就能因此定而生起真正的無漏智慧。而有漏的外道沒有智慧和方便，進入這種禪定時，不會壞滅色身，只是滅掉他們的心識，進入無想定，認為這就是涅槃，這是邪見顛倒，不是真正的涅槃。從初禪到四禪，有十八種法，都稱為支，意思是分支。從四禪中分支出十八種功德，因此稱為支。

四無量心初門第十六

一、慈無量心（Maitri-apramana）：二、悲無量心（Karuna-apramana）：三、喜無量心（Mudita-apramana）：四、舍無量心（Upeksha-apramana）。

在四禪之後辨析四無量心，是因為四禪只是自證的禪定。

【English Translation】 English version: In the third Dhyana (Jhāna, meditation stage), due to various causes and conditions, one admonishes (rejects, abandons) attachment to pleasure. When pleasure completely ceases, the unwavering Samadhi (concentration) and Upeksha (equanimity) arise simultaneously. Therefore, the inner mind is clear and tranquil, neither suffering nor experiencing pleasure.

Two, Upeksha-anga (limb of equanimity): The mind that relinquishes pleasure without regret is called Upeksha. After a practitioner attains the true unwavering Samadhi of the fourth Dhyana, they abandon the difficult-to-relinquish pleasure of the third Dhyana and do not generate regret, hence it is called Upeksha-anga. It can also be said that when attaining the unwavering Samadhi of the fourth Dhyana, one should not give rise to thoughts of movement due to entering Samadhi. If the mind practices equanimity, there will be no disturbance from moving thoughts.

Three, Smriti-parisuddhi-anga (limb of purity of mindfulness): Smriti refers to love and recollection. After a practitioner attains the true Samadhi of the fourth Dhyana, they should recollect the faults of the lower realms (lower levels of Dhyana), recollect their own merits, and use skillful means to protect and cultivate the Samadhi, so that it does not regress and they can enter higher levels, hence it is called Smriti. It can also be said that in the fourth Dhyana, there is unwavering, illuminating, correct mindfulness, clear and distinct, hence it is called Smriti-anga.

Four, Ekagrata-anga (limb of one-pointedness of mind): The mind being one with the Dharma of Samadhi is called Ekagrata-anga. After a practitioner attains the Samadhi accompanied by equanimity of the fourth Dhyana, they relinquish thoughts and cease contemplation, the mind has no reliance, and is completely tranquil, focusing solely on Samadhi. Like a clear mirror, unwavering and still, it clearly reflects all things, and all phenomena appear. Why is the fourth Dhyana specifically called unwavering Samadhi? Because the first Dhyana has the movement of Vitarka (initial application of thought) and Vicara (sustained application of thought), the second Dhyana has the movement of joy, and the third Dhyana has the movement of pleasure. The fourth Dhyana first separates from sorrow and joy, and now also removes suffering and pleasure, hence it is called true Samadhi. This is the most supreme Samadhi in the three realms, and there is nothing beyond it. If practitioners of the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) can skillfully see and understand clearly, they can generate true Anāsrava (non-outflow) wisdom from this Samadhi. However, those with outflows (worldly beings) who lack wisdom and skillful means, when entering this Samadhi, do not destroy the physical body, but simply extinguish their consciousness, entering Asamjnasamadhi (non-perceptual Samadhi), believing this to be Nirvana, which is a perverse view and not true Nirvana. From the first Dhyana to the fourth Dhyana, there are eighteen Dharmas, all called Angas, meaning branches. Eighteen merits branch out from the four Dhyanas, hence they are called Angas.

The Initial Gate of the Four Immeasurable Minds Sixteenth

One, Maitri-apramana (immeasurable loving-kindness): Two, Karuna-apramana (immeasurable compassion): Three, Mudita-apramana (immeasurable joy): Four, Upeksha-apramana (immeasurable equanimity).

The reason for distinguishing the four immeasurable minds after the four Dhyanas is that the four Dhyanas are merely self-realized Samadhi.

定功德。而未有利他之功。故樂大功德者。當憐愍一切眾生。修慈悲喜捨四無量定。此四通名無量心者。從境以得名。以所緣眾生無量故。能緣之心。亦隨境無量。故悉受無量心名。

一慈無量心　能與他樂之心。名之為慈。若行者于禪定中。念眾生令得樂時。心數法中生定。名為慈定。是慈相應心。無瞋無恨。無怨無惱。善修得解。廣大無量遍滿十方。名慈無量心。

二悲無量心　能拔他苦之心。名之為悲。若行者于禪定中。念受苦眾生令得解脫時。心數法中生定。名為悲定。是悲相應心。無瞋無恨。無怨無惱。善修得解。廣大無量遍滿十方。是為悲無量心也。

三喜無量心　慶他得樂。生歡悅心。名之為喜。若行者于禪定中。念眾生令離苦得樂歡喜時。心數法中生定。名為喜定。是喜相應心。無瞋無恨無怨無惱。善修得解。廣大無量遍滿十方。是為喜無量心。

四舍無量心　若緣於他無憎無愛之心。名之為舍。行者于禪定中。念眾生悉念同得無憎無愛如證涅槃。寂然清凈。如是念時。心數法中生定。名為舍定。是舍相應心。無瞋無恨無怨無惱。善修得解。廣大無量遍滿十方。是為舍無量心。

四空定初門第十七

一虛空處定　二識處定　三無所有處定　四非有想非無想處定

【現代漢語翻譯】現代漢語譯本確定功德，但沒有利益他人的功德。所以，喜歡大功德的人，應當憐憫一切眾生，修習慈、悲、喜、舍四無量定。這四種定通稱為無量心，是從所緣的境界得名。因為所緣的眾生是無量的，所以能緣的心也隨著境界變得無量，因此都稱為無量心。

一、慈無量心：能給予他人快樂的心，稱為慈。如果修行人在禪定中，想著眾生能夠得到快樂，在心數法中產生禪定，這稱為慈定。這種與慈相應的心，沒有嗔恨、沒有怨恨、沒有怨懟、沒有惱怒，通過善修而得到解脫，廣大無量，遍滿十方，稱為慈無量心。

二、悲無量心：能拔除他人痛苦的心，稱為悲。如果修行人在禪定中，想著受苦的眾生能夠得到解脫，在心數法中產生禪定，這稱為悲定。這種與悲相應的心，沒有嗔恨、沒有怨恨、沒有怨懟、沒有惱怒，通過善修而得到解脫，廣大無量，遍滿十方，這就是悲無量心。

三、喜無量心：慶賀他人得到快樂，產生歡悅的心，稱為喜。如果修行人在禪定中，想著眾生能夠脫離痛苦得到快樂而歡喜，在心數法中產生禪定，這稱為喜定。這種與喜相應的心，沒有嗔恨、沒有怨恨、沒有怨懟、沒有惱怒，通過善修而得到解脫，廣大無量，遍滿十方，這就是喜無量心。

四、舍無量心：對於他人沒有憎恨也沒有愛戀的心，稱為舍。修行人在禪定中，想著眾生都能同樣得到沒有憎恨也沒有愛戀的狀態，如同證得涅槃（Nirvana，寂滅），寂靜清凈。這樣想著的時候，在心數法中產生禪定，這稱為舍定。這種與舍相應的心，沒有嗔恨、沒有怨恨、沒有怨懟、沒有惱怒，通過善修而得到解脫，廣大無量，遍滿十方，這就是舍無量心。

四空定初門第十七

一、虛空處定二、識處定三、無所有處定四、非有想非無想處定

【English Translation】 English version It establishes merit, but without the merit of benefiting others. Therefore, those who delight in great merit should have compassion for all sentient beings and cultivate the four immeasurable meditations of loving-kindness (慈, ci), compassion (悲, bei), joy (喜, xi), and equanimity (舍, she). These four are commonly called immeasurable minds, named from their object. Because the sentient beings that are the object are immeasurable, the mind that cognizes them also becomes immeasurable along with the object. Therefore, they are all called immeasurable minds.

Immeasurable Mind of Loving-Kindness: The mind that can give happiness to others is called loving-kindness. If a practitioner, in meditation, thinks of sentient beings attaining happiness, a samadhi (禪定, chanding) arises in the mental factors, which is called the samadhi of loving-kindness. This mind, corresponding to loving-kindness, is without anger, without hatred, without resentment, without vexation. Through skillful cultivation, it attains liberation, vast and immeasurable, pervading the ten directions. This is called the Immeasurable Mind of Loving-Kindness.
Immeasurable Mind of Compassion: The mind that can remove the suffering of others is called compassion. If a practitioner, in meditation, thinks of suffering sentient beings attaining liberation, a samadhi arises in the mental factors, which is called the samadhi of compassion. This mind, corresponding to compassion, is without anger, without hatred, without resentment, without vexation. Through skillful cultivation, it attains liberation, vast and immeasurable, pervading the ten directions. This is the Immeasurable Mind of Compassion.
Immeasurable Mind of Joy: Rejoicing in the happiness of others and generating a joyful mind is called joy. If a practitioner, in meditation, thinks of sentient beings being free from suffering and attaining happiness with joy, a samadhi arises in the mental factors, which is called the samadhi of joy. This mind, corresponding to joy, is without anger, without hatred, without resentment, without vexation. Through skillful cultivation, it attains liberation, vast and immeasurable, pervading the ten directions. This is the Immeasurable Mind of Joy.
Immeasurable Mind of Equanimity: The mind that has neither hatred nor love for others is called equanimity. If a practitioner, in meditation, thinks of all sentient beings equally attaining a state without hatred or love, like attaining Nirvana (涅槃, Niepan, extinction), serene and pure, when thinking in this way, a samadhi arises in the mental factors, which is called the samadhi of equanimity. This mind, corresponding to equanimity, is without anger, without hatred, without resentment, without vexation. Through skillful cultivation, it attains liberation, vast and immeasurable, pervading the ten directions. This is the Immeasurable Mind of Equanimity.

The Seventeenth Chapter on the Initial Gate of the Four Formless Absorptions

Samadhi of the Sphere of Infinite Space
Samadhi of the Sphere of Infinite Consciousness
Samadhi of the Sphere of Nothingness
Samadhi of the Sphere of Neither Perception nor Non-Perception

次無量心而。辨四空處定者。四無量心中。雖有大功德。而未免形質之患累。若行人厭色如牢獄者。則心心樂欲出離色籠。故次無量以明四空處定。通言空者。此四定體無形色。故名為空。各依所證之境。為處境法持心。心無分散。故名定也。

一空處定　若滅三種色緣空而入定者。名空處定。行者厭患色如牢獄。心欲出離。即修觀智。破於色故過一切色相。滅有對相。不念種種相。入無邊虛空處。心與虛空之法相應。是為虛空處定。

二識處定　若舍空緣識而入定者。名識處定。行者厭患虛空。虛空無邊。緣多則散。能破于定。即舍虛空。轉心緣識。心與識法相應。名為識處定。

三無所有處定　若舍識處心。依無所有法而入定者。名無所有處定。行者厭患于識三世之識無邊。緣多則散能破于定。故舍緣識。轉心依無所有法。心與無所有法相應。名為無所有處定。有人解云。舍多識取少識。緣之入定。名無所有處定也。

四非有想非無想定。若舍二邊之想而入定者。名非有想非無想定。行者厭患無所有處想如癡。有想處如癰如瘡。更有定名非有想非無想處。即舍無所有處。緣念非有非無想之法。心與非有非無想法相應。是為非有想非無想處定。亦云。凡夫外道得此定。謂證涅槃。

【現代漢語翻譯】現代漢語譯本：接下來是關於辨析四空處定的內容。四無量心雖然有很大的功德，但仍然無法避免形體的牽累。如果修行者厭惡色身如同牢獄，那麼他的心就會渴望脫離色的束縛。因此，在四無量心之後闡明四空處定。總的來說，稱為『空』是因為這四種定的本體沒有形色。它們各自依據所證悟的境界，作為『處』，境界之法保持心念專注，心不散亂，所以稱為『定』。

一、空處定：如果滅除三種色緣而入定，就稱為空處定。修行者厭惡色身如同牢獄，內心想要出離，於是修習觀智，破除對色的執著，超越一切色相，滅除有對之相，不念種種色相，進入無邊虛空之處。心與虛空的法相應，這就是虛空處定。

二、識處定：如果捨棄對虛空的執著，轉而緣識而入定，就稱為識處定。修行者厭惡虛空，因為虛空無邊無際，攀緣過多則容易散亂，從而破壞禪定。因此捨棄虛空，將心念轉移到識上，心與識的法相應，就稱為識處定。

三、無所有處定：如果捨棄識處的心，依靠無所有法而入定，就稱為無所有處定。修行者厭惡對識的執著，因為過去、現在、未來三世的識是無邊無際的，攀緣過多則容易散亂，從而破壞禪定。因此捨棄對識的攀緣，將心念轉移到無所有法上，心與無所有法相應，就稱為無所有處定。有人解釋說，捨棄多數的識，選取少數的識來攀緣而入定，也稱為無所有處定。

四、非有想非無想定：如果捨棄有想和無想這兩種極端，而入定，就稱為非有想非無想定。修行者厭惡無所有處想，認為它像癡呆一樣；也厭惡有想處，認為它像毒瘤或瘡口。因此，進一步修習一種名為非有想非無想處的禪定，即捨棄無所有處，緣念非有非無想之法，心與非有非無想法相應，這就是非有想非無想處定。也有人說，凡夫和外道得到這種禪定，就誤以為自己證得了涅槃（Nirvana）。

【English Translation】 English version: Next is the explanation of discerning the Four Formless Realms (catu-arūpa-āyatana). Although the Four Immeasurables (catasso appamaññāyo) have great merit, they still cannot avoid the affliction of form. If a practitioner detests form as a prison, then their mind will desire to escape the cage of form. Therefore, the Four Formless Realms are explained after the Immeasurables. Generally speaking, it is called 'formless' because the substance of these four concentrations has no form or color. Each relies on the realm they have realized as the 'place,' the dharma of the realm maintains the mind, and the mind is not scattered, so it is called 'concentration'.

Realm of Infinite Space (ākāsānañcāyatana): If one enters concentration by extinguishing the three conditions of form, it is called the Realm of Infinite Space. The practitioner detests form as a prison, and their mind wants to escape. Thus, they cultivate wisdom to break through attachment to form, transcending all characteristics of form, extinguishing the perception of resistance, not thinking of various forms, and entering the realm of boundless space. The mind corresponds with the dharma of space; this is the Realm of Infinite Space.
Realm of Infinite Consciousness (viññāṇañcāyatana): If one abandons the condition of space and enters concentration by focusing on consciousness, it is called the Realm of Infinite Consciousness. The practitioner detests space because space is boundless, and clinging to too many things leads to scattering, which can destroy concentration. Therefore, they abandon space and shift their mind to focus on consciousness. The mind corresponds with the dharma of consciousness; this is called the Realm of Infinite Consciousness.
Realm of Nothingness (ākiñcaññāyatana): If one abandons the mind of the Realm of Consciousness and enters concentration by relying on the dharma of nothingness, it is called the Realm of Nothingness. The practitioner detests attachment to consciousness because the consciousness of the past, present, and future is boundless, and clinging to too many things leads to scattering, which can destroy concentration. Therefore, they abandon clinging to consciousness and shift their mind to rely on the dharma of nothingness. The mind corresponds with the dharma of nothingness; this is called the Realm of Nothingness. Some explain that abandoning many consciousnesses and choosing a few to cling to in order to enter concentration is also called the Realm of Nothingness.
Realm of Neither Perception Nor Non-Perception (nevasaññānāsaññāyatana): If one abandons the two extremes of perception and non-perception and enters concentration, it is called the Realm of Neither Perception Nor Non-Perception. The practitioner detests the thought of the Realm of Nothingness, considering it like idiocy; they also detest the realm of perception, considering it like a tumor or sore. Therefore, they further cultivate a concentration called the Realm of Neither Perception Nor Non-Perception, abandoning the Realm of Nothingness and focusing on the dharma of neither perception nor non-perception. The mind corresponds with the dharma of neither perception nor non-perception; this is the Realm of Neither Perception Nor Non-Perception. It is also said that ordinary people and non-Buddhists who attain this concentration mistakenly believe they have attained Nirvana (Nirvana).

斷一切想。故言非有想。佛弟子如實知有細想。依四眾而住。故云非無想得失。合而立名。故云非有想非無想處定。略明三界十二門禪。極在於此也。

六妙門初門第十八

一數　二隨　三止　四觀　五還　六凈

次四空定而辨六妙門者。前來所明禪定。雖復深遠。而並是世間舊法。從初至后。厭下攀上。地地之中。都未有觀慧照了出世方便。故凡夫外道。修得此十二門禪。不能發真悟道。是以生死無絕。意在此也。今之六法。前三是定。后三是慧。定愛慧察。能發真明。出離生死。豈同上也。此六通言妙門者。涅槃為妙門。謂能通六法。次第相通。能至真妙泥洹。故云妙門。一家所明。有十種六妙門。今但略出次第相生一科。六門以為次者。此六門既是亦有漏亦無漏禪。于余亦有漏亦無漏禪中。淺而且局。故以為次也。

一數息門　攝心在息。從一至十。名之為數。行者為修無漏真法。先須調心入定。欲界粗散難攝。非數不治。故須善調身息。從一至十。則粗亂靜息。心神停住。是為入定之要。故以數息。為妙門也。

二隨息門　細心依息。知入知出。故曰為隨。行者雖因數息心住而禪定未發。若猶存數則心有起念之失。故須放數修隨。心依于息。入時知入。出時知出。長短冷暖

【現代漢語翻譯】現代漢語譯本：斷絕一切思慮。所以說『非有想』（既不是存在思慮）。佛弟子如實地知道有微細的思慮，依四眾（比丘、比丘尼、優婆塞、優婆夷）而住，所以說『非無想』（也不是不存在思慮）的得失。合起來立名，所以說『非有想非無想處定』（既不是存在思慮也不是不存在思慮的禪定境界）。以上簡略地說明了三界（欲界、色界、無色界）十二門禪，最極之處就在這裡了。

六妙門初門第十八

一、數（計算呼吸）二、隨（跟隨呼吸）三、止（止息念頭）四、觀（觀察）五、還（迴向）六、凈（清凈）

之所以在四空定（無色界四種禪定）之後辨析六妙門，是因為前面所說的禪定，雖然深遠，但都是世間的舊法。從開始到最後，都是厭棄下層境界而攀求上層境界。在每一層境界中，都沒有用觀慧來照了出世的方便法門。所以凡夫外道，修得這十二門禪，也不能發起真智，證悟道果。因此生死輪迴沒有止息，意圖就在於此。現在的這六種方法，前三種是定（禪定），后三種是慧（智慧）。定能生愛，慧能明察，能發起真智光明，出離生死輪迴，哪裡和前面所說的相同呢？這六種方法都稱為『妙門』，涅槃（寂滅）是妙門，意思是能通過這六種方法，次第相通，能到達真妙的涅槃境界，所以稱為『妙門』。一家所說，有十種六妙門，現在只簡略地列出次第相生的一科。把六門放在後面的原因是，這六門既是有漏禪（還有煩惱的禪定），也是無漏禪（沒有煩惱的禪定），在其他的有漏禪和無漏禪中，是比較淺顯而且侷限的，所以放在後面。

一、數息門（通過計數呼吸來入定的法門）：收攝心念專注于呼吸，從一數到十，稱為『數』。修行人爲了修習無漏真法，首先必須調伏心念進入禪定。欲界（眾生有情慾的世界）粗糙散亂難以收攝，不用數息的方法就無法調治。所以必須善於調身調息，從一數到十，粗亂的心念就會平靜止息，心神停住，這是進入禪定的要訣。所以用數息作為妙門。

二、隨息門（通過跟隨呼吸來入定的法門）：用細微的心念依隨呼吸，知道入息，知道出息，所以稱為『隨』。修行人雖然因為數息而使心念停住，但是禪定還沒有生髮。如果仍然執著于數息，那麼心中就會有起唸的過失。所以必須放下數息，修習隨息，心念依隨呼吸，入息時知道入息，出息時知道出息，感受呼吸的長短冷暖。

【English Translation】 English version: Cutting off all thoughts. Therefore, it is said 'neither perception nor non-perception' (neither the existence of thoughts nor the absence of thoughts). A disciple of the Buddha truly knows that there are subtle thoughts, and dwells relying on the four assemblies (bhikshus, bhikshunis, upasakas, upasikas), therefore it is said 'neither non-perception' (nor the absence of thoughts) of gains and losses. Combining them to establish a name, therefore it is said 'the state of neither perception nor non-perception' (a state of meditation that is neither the existence of thoughts nor the absence of thoughts). The above briefly explains the twelve gates of dhyana (meditation) in the three realms (desire realm, form realm, formless realm), and the ultimate point lies here.

The Eighteenth Chapter of the Initial Gate of the Six Subtle Dharma Gates

Counting (breaths) 2. Following (breaths) 3. Stopping (thoughts) 4. Observing 5. Returning (or dedication) 6. Purity

The reason for distinguishing the Six Subtle Dharma Gates after the Four Formless Concentrations (the four meditations of the formless realm) is that the dhyana (meditation) described earlier, although profound, are all old methods of the world. From beginning to end, they involve disliking the lower realms and climbing to the higher realms. In each realm, there is no use of wisdom to illuminate the expedient methods for transcending the world. Therefore, ordinary people and non-Buddhists, even if they cultivate these twelve gates of dhyana (meditation), cannot generate true wisdom and realize the path. Therefore, the cycle of birth and death does not cease, and the intention lies in this. Now, these six methods, the first three are dhyana (meditation), and the last three are prajna (wisdom). Dhyana (meditation) can generate love, and prajna (wisdom) can clearly discern, which can generate true wisdom and light, and liberate from the cycle of birth and death. How can it be the same as what was said earlier? These six methods are all called 'Subtle Gates', Nirvana (extinction) is the Subtle Gate, meaning that it can pass through these six methods, communicate in sequence, and reach the truly wonderful state of Nirvana, so it is called 'Subtle Gate'. According to one school, there are ten types of Six Subtle Dharma Gates, but now only one section of sequential generation is briefly listed. The reason for putting the six gates at the end is that these six gates are both with- outflows dhyana (meditation with afflictions) and without-outflows dhyana (meditation without afflictions), and among other with-outflows and without-outflows dhyana (meditation), they are relatively shallow and limited, so they are placed at the end.

Counting Breaths Gate (the method of entering samadhi by counting breaths): Collecting the mind and focusing on the breath, counting from one to ten is called 'counting'. Practitioners, in order to cultivate the true dharma without outflows, must first tame the mind and enter samadhi. The desire realm (the world of sentient beings with desires) is rough and scattered and difficult to collect, and cannot be tamed without the method of counting breaths. Therefore, one must be good at taming the body and breath, counting from one to ten, and the rough and scattered thoughts will calm down and stop, and the mind will stay still. This is the key to entering samadhi. Therefore, counting breaths is used as the Subtle Gate.
Following Breaths Gate (the method of entering samadhi by following breaths): Using a subtle mind to follow the breath, knowing the in-breath and knowing the out-breath, so it is called 'following'. Although practitioners have stopped their minds by counting breaths, samadhi has not yet arisen. If one still clings to counting breaths, then there will be the fault of arising thoughts in the mind. Therefore, one must let go of counting breaths and cultivate following breaths, with the mind following the breath, knowing the in-breath when inhaling, knowing the out-breath when exhaling, and feeling the length, coldness, and warmth of the breath.

。皆悉知之。若心安明凈。因是則諸禪自發。故以隨為門也。

三止門　息心靜慮。名之為止。行者雖因隨息心安明凈。而定猶未發。若心依隨。則微有起想之亂。澄渟安隱。莫若於止。故舍隨修止。是中多用凝心止也。凝心寂慮。心無波動。則諸禪定自然開發。故以止為門。

四觀門　分別推析之心名為觀。行者雖因止證諸禪定。而解慧未發。若住定心。則有無明味著之乖。故須推尋檢析所證禪定。是中多用實觀四念處也。若觀心分明。則知五眾虛誑。破四顛倒及我等十六知見。顛倒既無。無漏方便因此開發。故以觀為門。

五還門　轉心反照。名之為還。行者雖修觀照。而真明未發。若計有我能觀析破于顛倒。則計我之惑。還附觀而生。同於外道。故云是諸外道計著。觀空智慧。不得解脫。若覺此患。即當轉心反照能觀之心。若知能觀之心虛誑無實。即附觀執我之倒自亡。因是無漏方便自然而朗。故以還為門。

六凈門　心無所依。妄波不起。名之為凈。行者修還之時。雖能破觀之倒。若真明未發。而住無能所。即是受念。故令心智穢濁覺知。此已不住不著。泯然清凈。因此真明開發。即斷三界結使。證三乘道。故云。其清凈得一心者。則萬邪滅矣。以凈為門。意在此也。

十六

【現代漢語翻譯】現代漢語譯本：都完全知曉這些方法。如果內心安定明凈，因此各種禪定自然生髮。所以說以『隨』為入門。

三、止門：止息妄心，安靜思慮，稱之為『止』。修行者即使因為隨息而內心安定明凈，但禪定仍然沒有生髮。如果內心依附於『隨』，就會有輕微的妄想擾亂。澄澈平靜安穩，莫過於『止』。所以捨棄『隨』而修『止』。這裡面多用凝心止。凝心寂靜思慮，內心沒有波動，那麼各種禪定自然開發。所以說以『止』為入門。

四、觀門：分別推究分析的心，稱之為『觀』。修行者即使因為『止』而證得各種禪定，但解脫智慧沒有生髮。如果安住于定心，就會有無明煩惱的執著。所以必須推究尋思分析所證得的禪定。這裡面多用如實觀四念處。如果觀心分明，就能知道五蘊是虛妄不實的，破除四種顛倒以及我等十六種知見。顛倒既然沒有了，無漏的方便法門因此開發。所以說以『觀』為入門。

五、還門：轉移心念，反過來觀照，稱之為『還』。修行者即使修習觀照，但真正的光明沒有生髮。如果認為有『我』能夠觀照分析破除顛倒，那麼執著于『我』的迷惑，反而依附於『觀』而產生，等同於外道。所以說這些外道執著于觀空智慧，不能得到解脫。如果覺察到這種弊病，就應當轉移心念，反過來觀照能觀的心。如果知道能觀的心是虛妄不實的，那麼依附於『觀』而執著于『我』的顛倒自然消亡。因此無漏的方便法門自然明朗。所以說以『還』為入門。

六、凈門：內心沒有所依，妄想的波浪不起，稱之為『凈』。修行者修習『還』的時候，即使能夠破除『觀』的顛倒，如果真正的光明沒有生髮，而安住在無能無所的狀態，這就是接受了念頭。所以使心智污穢昏濁，覺知到這已經是不安住不執著的狀態，完全清凈。因此真正的光明開發，就斷除了三界的結縛，證得三乘的道果。所以說，『其清凈而得到一心的人，那麼萬種邪惡都會滅亡』。以『凈』為入門，意思就在這裡。

【English Translation】 English version: All are fully aware of these methods. If the mind is peaceful and clear, various forms of Samadhi (state of meditative consciousness) will naturally arise. Therefore, 'Following' is used as the gateway.

Three, the Gate of Cessation (止門, Zhǐ Mén): Ceasing the mind and quieting thoughts is called 'Cessation'. Even if a practitioner's mind becomes peaceful and clear through following the breath, Samadhi (state of meditative consciousness) may still not arise. If the mind clings to 'Following', there will be slight disturbances from arising thoughts. Tranquility and stability are best achieved through 'Cessation'. Therefore, abandoning 'Following' and cultivating 'Cessation' is recommended. This often involves focusing the mind to achieve cessation. When the mind is focused and thoughts are stilled, various forms of Samadhi (state of meditative consciousness) will naturally develop. Therefore, 'Cessation' is used as the gateway.

Four, the Gate of Contemplation (觀門, Guān Mén): The mind that distinguishes, investigates, and analyzes is called 'Contemplation'. Even if a practitioner attains various forms of Samadhi (state of meditative consciousness) through 'Cessation', liberating wisdom may not arise. If one dwells in the state of Samadhi (state of meditative consciousness), there will be attachment to ignorance. Therefore, one must investigate and analyze the Samadhi (state of meditative consciousness) that has been attained. This often involves the Four Foundations of Mindfulness (四念處, Sì Niànchǔ) with true contemplation. If the mind of contemplation is clear, one will know that the Five Aggregates (五蘊, Wǔ Yùn) are illusory and unreal, breaking through the Four Inversions (四顛倒, Sì Diāndǎo) and the sixteen kinds of knowledge and views, including the self. Once the inversions are gone, the unconditioned skillful means will develop. Therefore, 'Contemplation' is used as the gateway.

Five, the Gate of Reversion (還門, Huán Mén): Turning the mind back to illuminate is called 'Reversion'. Even if a practitioner cultivates contemplation and illumination, true clarity may not arise. If one believes that there is a 'self' that can contemplate, analyze, and break through inversions, then attachment to the delusion of 'self' will arise, clinging to 'Contemplation', and becoming like external paths. Therefore, it is said that these external paths cling to the wisdom of contemplating emptiness and cannot attain liberation. If one realizes this problem, one should turn the mind back to illuminate the mind that is capable of contemplation. If one knows that the mind capable of contemplation is illusory and unreal, then the inversion of clinging to 'self' through 'Contemplation' will naturally disappear. Therefore, unconditioned skillful means will naturally become clear. Therefore, 'Reversion' is used as the gateway.

Six, the Gate of Purification (凈門, Jìng Mén): When the mind has no reliance and the waves of delusion do not arise, it is called 'Purification'. When a practitioner cultivates 'Reversion', even if one can break through the inversions of 'Contemplation', if true clarity does not arise and one dwells in a state of no ability and no place, this is accepting thoughts. Therefore, it makes the mind and wisdom defiled and turbid, realizing that this is a state of non-dwelling and non-attachment, completely pure. Therefore, true clarity develops, cutting off the bonds of the Three Realms (三界, Sānjiè) and attaining the fruits of the Three Vehicles (三乘, Sānshèng). Therefore, it is said, 'Those who are pure and attain one-pointedness of mind will extinguish all evils.' The meaning of using 'Purification' as the gateway lies here.

特勝初門第十九

一知息入　二知息出　三知息長短　四知息遍身　五除諸身行　六受喜　七受樂　八受諸行心　九心作喜　十心作攝　十一心作解脫　十二觀無常　十三觀出散　十四觀離欲　十五觀滅　十六觀棄捨

次六妙門而辨十六特勝者。此二種禪定。大意雖同。而六妙門。一往豎淺橫廣。十六特勝。則豎長橫局。長則位遠難窮。次後而明也。皆稱特勝者。解釋別有因緣事。具出(云云)。但此禪始從調心。終至非想。地地皆有觀照。能發無漏。而無厭惡自害之失。故受特勝之名。諸師多以此十六對四念處觀。若作此釋。則進退約位。但與六妙門齊。分別二種。對特勝之相。豎橫不同。略如下辨。適取意用之。

一知息入　修習特勝之初。正依隨息。故以知息入為門。即代初數息調心之法。所以然者。數息則闇心而數。故觀慧不明。今知息入。則照息分明。故解慧易發。是以用知息入為調心法也。若將十六特勝。橫對四念處者。從知息入去。有五特勝。並屬身念處觀。

二知息出　修特勝者。當以此知息出代數息初調心法也。意如前釋。若對念處猶屬身念處觀也。

三知息長短　修特勝者。藉觀以調心。心既靜細。則照了漸明。若得粗住細住。及欲界定。定中暗障薄。即便覺息

【現代漢語翻譯】現代漢語譯本：第十九特勝初門

一、知息入（覺知氣息進入）；二、知息出（覺知氣息呼出）；三、知息長短（覺知氣息長短）；四、知息遍身（覺知氣息遍佈全身）；五、除諸身行（去除所有身行）；六、受喜（感受喜悅）；七、受樂（感受快樂）；八、受諸行心（感受諸行之心）；九、心作喜（心生喜悅）；十、心作攝（心作收攝）；十一、心作解脫（心作解脫）；十二、觀無常（觀照無常）；十三、觀出散（觀照出離散壞）；十四、觀離欲（觀照遠離慾望）；十五、觀滅（觀照寂滅）；十六、觀棄捨（觀照捨棄）。

以六妙門為基礎，辨析十六特勝。這兩種禪定，大意雖然相同，但六妙門，是橫向寬廣而縱向淺顯；十六特勝，則是縱向深長而橫向收斂。深長則位次深遠難以窮盡，因此放在後面闡明。都稱為『特勝』，是因為解釋各有因緣。具體內容在（云云）中說明。但此禪定開始於調心，最終達到非想非非想處天，每一層境界都有觀照，能引發無漏智慧，而沒有厭惡或自殘的過失，所以得到『特勝』之名。許多法師用這十六特勝對應四念處觀。如果這樣解釋，那麼進退就侷限於位次，只與六妙門相當。區分這兩種禪定，在於特勝的相狀，縱橫不同，簡要辨析如下，酌情取用。

一、知息入：修習特勝的開始，正是依靠隨息，所以用知息入作為入門。這代替了最初數息調心的方法。之所以這樣，是因為數息是用昏昧的心來數，所以觀慧不明顯。現在覺知氣息進入，就能清楚地照見氣息，所以解慧容易生髮。因此用覺知氣息進入作為調心的方法。如果將十六特勝，橫向對應四念處，從覺知氣息進入開始，有五個特勝，都屬於身念處觀。

二、知息出：修習特勝的人，應當用覺知氣息呼出代替數息的最初調心方法。意義如前面的解釋。如果對應四念處，仍然屬於身念處觀。

三、知息長短：修習特勝的人，憑藉觀照來調心。心既然靜止細微，那麼照了就逐漸明亮。如果得到粗住細住，以及欲界定，禪定中的昏暗障礙減薄，就能覺知氣息。

【English Translation】 English version: Nineteenth Initial Gate of Special Advantages

Knowing the breath entering; 2. Knowing the breath exiting; 3. Knowing the breath's length; 4. Knowing the breath pervading the body; 5. Eliminating bodily functions; 6. Experiencing joy; 7. Experiencing pleasure; 8. Experiencing mental activities; 9. The mind generating joy; 10. The mind gathering itself; 11. The mind achieving liberation; 12. Contemplating impermanence (anitya); 13. Contemplating dissipation; 14. Contemplating detachment; 15. Contemplating cessation; 16. Contemplating abandonment.

To distinguish the Sixteen Special Advantages based on the Six Subtle Gates (liù miào mén). Although the general meaning of these two types of samadhi (chán dìng) is the same, the Six Subtle Gates are horizontally broad and vertically shallow, while the Sixteen Special Advantages are vertically deep and horizontally focused. The depth implies a far-reaching and inexhaustible sequence, hence its explanation is placed later. The term 'Special Advantages' (tè shèng) is used because each explanation has its own causal conditions. The details are found in (omitted). However, this meditation begins with regulating the mind and culminates in the Realm of Neither Perception nor Non-Perception (fēi xiǎng fēi fēi xiǎng chù tiān). Each level has contemplation, which can generate non-outflow (anāsrava) wisdom, without the faults of aversion or self-harm, hence it receives the name 'Special Advantages'. Many masters use these Sixteen Special Advantages to correspond to the Four Foundations of Mindfulness (catu-smṛtyupasthāna). If explained in this way, the progress and regress are limited to the levels, only equivalent to the Six Subtle Gates. The distinction between these two types of samadhi lies in the characteristics of the Special Advantages, which differ in vertical and horizontal aspects. A brief analysis is provided below, to be used as appropriate.

Knowing the breath entering: At the beginning of practicing the Special Advantages, one relies precisely on following the breath, so knowing the breath entering is used as the gate. This replaces the initial method of counting breaths to regulate the mind. The reason is that counting breaths involves counting with a darkened mind, so contemplative wisdom is not clear. Now, knowing the breath entering allows one to clearly see the breath, so liberating wisdom is easily generated. Therefore, knowing the breath entering is used as a method for regulating the mind. If the Sixteen Special Advantages are horizontally aligned with the Four Foundations of Mindfulness, then from knowing the breath entering onwards, there are five Special Advantages that all belong to the contemplation of the body (kāya-smṛtyupasthāna).
Knowing the breath exiting: Those who practice the Special Advantages should use knowing the breath exiting to replace the initial method of counting breaths for regulating the mind. The meaning is as explained before. If corresponding to the Four Foundations of Mindfulness, it still belongs to the contemplation of the body.
Knowing the breath's length: Those who practice the Special Advantages rely on contemplation to regulate the mind. Since the mind is still and subtle, the illumination gradually becomes clear. If one attains coarse abiding (sthūla-sthiti), subtle abiding (sūkṣma-sthiti), and the desire realm concentration (kāmadhātu-samādhi), the darkness and obstacles in the samadhi are reduced, and one can then perceive the breath.

入出。長短之相也。若對念處。猶屬身念處觀也。

四知息遍身　修特勝者。從欲界定。與觀相扶。入未到地。故證未到地定時。即覺身及定法。悉皆虛假。息之入出。遍身微微。如有如無。既于定中。照了分明。染著心薄也。若對念處。猶屬身念處也。

五除諸身行　修特勝者。從未到地。欲入初禪時。常應觀析。因此若發初禪覺觀之法。則身心豁然開朗。如明眼人開倉。即自了了。見倉中所有。分別所證境界。皆虛假空無人我。既無人我。誰作諸事。誰受禪定。是則顛倒所起身業。皆悉壞滅。故云除諸身行。若對念處。齊此猶屬身念處觀。

六受喜　修特勝者。既常與觀慧相應。若證初禪。喜支即能照了。因是喜生無過。故云受喜。若對念處。從此有三特勝。並屬受念處觀。

七受樂　修特勝者。既常與觀慧相應。若證初禪。得樂支時。即能覺了。便於樂支。不起見著。以無所受。而受樂觸。故云受樂。若對念處。猶屬受念處觀。

八受諸心行　修特勝者。既常與觀慧相扶。若證初禪一心支時。即能照了一心。不起顛倒。於一心中。獲得正受。故云受諸心行。若對念處。齊此猶屬受念處觀也。

九心作喜　修特勝者。離初禪入二禪時。常自照了。因是若發二禪內凈喜。則真

喜從觀慧而生。故名心作喜。若對念處。從此有三特勝。並屬心念處觀也。

十心作攝　修特勝者。既因觀慧。得二禪一心支。即照了一心。因是倒想不起。故云心作攝也。若對念處。猶屬心念處觀。

十一心作解脫　修特勝者。離二禪入三禪。常有觀照。是故若發三禪即能照了。雖得妙樂。心不耽著。無累自在。故云心作解脫。若對念處。齊此猶屬心念處觀。

十二觀無常　修特勝者。離三禪入四禪時。常修觀照。是故若發四禪不動定時。即自觀達。定中心識虛誑。唸唸生滅。故云觀無常也。若對念處。從此有五特勝。皆屬法念處觀。

十三觀出散　修特勝者。從四禪入虛空處時。加修觀智。內外照了。是故若證空定之時。即知能離色界。緣空之識。自在逍散。而虛誑不實。心不愛著。故云觀出散。若對念處猶屬法念處觀。

十四觀離欲　修特勝者。離虛空處定。入識處時。常以觀慧。內自推撿。欲離虛空處。離欲之心。是故發識處定。即能觀達。識定虛誑不實。心不愛著。故云觀離欲。若對念處。猶屬法念處觀。

十五觀滅　修特勝者。離識處入無所有時。以智照了所修之境。能修之心。是故若發無所有處定。即自觀達無所有處虛誑不實。心不住著。故云觀滅。若對念處。

【現代漢語翻譯】現代漢語譯本喜從觀慧而生，所以叫做『心作喜』。如果對應四念處（catu-satipaṭṭhāna），從此有三種殊勝的境界，都屬於心念處的觀照。

十、心作攝：修習殊勝境界的人，因為觀照智慧，得到二禪的一心境界，就能照見一心。因為這個原因，顛倒妄想不再生起，所以叫做『心作攝』。如果對應四念處，仍然屬於心念處的觀照。

十一、心作解脫：修習殊勝境界的人，離開二禪進入三禪，常常有觀照。因此，如果發起三禪，就能照見，雖然得到美妙的快樂，心不貪戀執著，沒有牽累，自在無礙，所以叫做『心作解脫』。如果對應四念處，到這裡仍然屬於心念處的觀照。

十二、觀無常：修習殊勝境界的人，離開三禪進入四禪時，常常修習觀照。因此，如果發起四禪不動定時，就能自己觀察覺察，定中的心識虛妄不實，唸唸生滅，所以叫做『觀無常』。如果對應四念處，從此有五種殊勝的境界，都屬於法念處的觀照。

十三、觀出散：修習殊勝境界的人，從四禪進入虛空處時，更加修習觀照智慧，內外照見明瞭。因此，如果證得空定的時候，就能知道能夠脫離**，緣于虛空的意識，自在逍遙散開，而虛妄不實，心不愛戀執著，所以叫做『觀出散』。如果對應四念處，仍然屬於法念處的觀照。

十四、觀離欲：修習殊勝境界的人，離開虛空處定，進入識處時，常常用觀照智慧，內心自我推究檢查，想要離開虛空處，離開慾望的心。因此，發起識處定，就能觀察覺察，識定虛妄不實，心不愛戀執著，所以叫做『觀離欲』。如果對應四念處，仍然屬於法念處的觀照。

十五、觀滅：修習殊勝境界的人，離開識處進入無所有處時，用智慧照見所修習的境界，能修習的心。因此，如果發起無所有處定，就能自己觀察覺察無所有處虛妄不實，心不住著，所以叫做『觀滅』。如果對應四念處，

【English Translation】 English version Joy arises from contemplative wisdom. Therefore, it is called 『Mind Makes Joy』. If related to the four foundations of mindfulness (catu-satipaṭṭhāna), from this point on, there are three special superiorities, all belonging to the contemplation of mind as mind-object.

Ten, Mind Makes Collected: Those who cultivate special superiorities, through contemplative wisdom, attain the one-pointedness of the second dhyana (jhāna), and thus illuminate the one mind. Because of this, inverted thoughts do not arise, hence it is called 『Mind Makes Collected』. If related to the four foundations of mindfulness, it still belongs to the contemplation of mind as mind-object.

Eleven, Mind Makes Liberation: Those who cultivate special superiorities, leaving the second dhyana and entering the third dhyana, constantly have contemplation. Therefore, if the third dhyana is developed, one can illuminate it. Although one obtains wonderful bliss, the mind does not become attached, is without encumbrances, and is free and at ease. Hence it is called 『Mind Makes Liberation』. If related to the four foundations of mindfulness, up to this point, it still belongs to the contemplation of mind as mind-object.

Twelve, Contemplating Impermanence: Those who cultivate special superiorities, when leaving the third dhyana and entering the fourth dhyana, constantly cultivate contemplation. Therefore, if the fourth dhyana, the immovable concentration, is developed, one can observe and realize that the mind and consciousness within the concentration are empty and deceptive, arising and ceasing moment by moment. Hence it is called 『Contemplating Impermanence』. If related to the four foundations of mindfulness, from this point on, there are five special superiorities, all belonging to the contemplation of phenomena as phenomena-objects.

Thirteen, Contemplating Scattering: Those who cultivate special superiorities, when entering the sphere of infinite space from the fourth dhyana, further cultivate contemplative wisdom, illuminating both internally and externally. Therefore, if the attainment of the sphere of emptiness is realized, one knows that one can be liberated from **, the consciousness that is conditioned by emptiness, freely scatters, and is empty and unreal. The mind does not become attached. Hence it is called 『Contemplating Scattering』. If related to the four foundations of mindfulness, it still belongs to the contemplation of phenomena as phenomena-objects.

Fourteen, Contemplating Detachment: Those who cultivate special superiorities, when leaving the sphere of infinite space and entering the sphere of infinite consciousness, constantly use contemplative wisdom to internally examine themselves, desiring to leave the sphere of infinite space, the mind of detachment from desire. Therefore, when the sphere of infinite consciousness is developed, one can observe and realize that the concentration of consciousness is empty and unreal. The mind does not become attached. Hence it is called 『Contemplating Detachment』. If related to the four foundations of mindfulness, it still belongs to the contemplation of phenomena as phenomena-objects.

Fifteen, Contemplating Cessation: Those who cultivate special superiorities, when leaving the sphere of infinite consciousness and entering the sphere of nothingness, use wisdom to illuminate the object being cultivated, and the mind that is capable of cultivating. Therefore, if the sphere of nothingness is developed, one can observe and realize that the sphere of nothingness is empty and unreal. The mind does not dwell on it. Hence it is called 『Contemplating Cessation』. If related to the four foundations of mindfulness,

猶屬法念處觀。

十六觀棄捨　修特勝者。離無所有。修非有想非無想定時。即自以智觀察所修之法。能修之心。是故若發非想定時。即觀照分明。知非想處兩舍之定。猶有細想。四眾和合而有虛誑不實。非是涅槃安樂真法。則心不愛著。特勝行者。若於地地。修觀照了。則地地之中。顛倒不起。心不染著。隨其因緣會處。即於是地。發真無漏。證三乘道。略辨特勝竟。言少則意難見。讀者必須細心比類令知地地之中。與根本禪四空證定。一往雖同。而觀慧有別也。

通明禪初門第二十

初禪　二禪　三禪　四禪　虛空處　識處　少處　非有想非無想處　滅受想定

次十六特勝。而辨通明禪。此禪豎深橫細。定觀精巧。過於特勝。故次後辨之。而不次九想背舍后辨者。此禪雖是實觀深細。而未具無漏得解。廣大對治之用。于破煩惱義劣。故不次背舍等安之。亦以非其氣類。今次十六之後。正應從容得所也。言通明者。辨此禪相。具出大集經中。但經不別出名目。而北國諸禪師。坐證此法者。欲以教人。必須標名傳世若用根本禪說。雖定名一往相似。而行相迥異。還用此名。說者行人便作常解。則大乖其妙。若安十六特勝觀法。雖小相似。而名目都不相關。若對背舍勝處等。名之與觀。條然並

【現代漢語翻譯】現代漢語譯本：仍然屬於法念處觀的範疇。

通過十六特勝觀的修習，修行者能夠捨棄對世間的執著。當他們修習到離無所有處，進入非想非非想定時，便能以智慧觀察所修之法和能修之心。因此，如果進入非想非非想定時，就能清晰地觀照，明白非想非非想處這兩種舍定，仍然存在微細的妄想。四眾（比丘、比丘尼、優婆塞、優婆夷）和合在一起，也可能有虛誑不實之處，並非涅槃的安樂真法。因此，修行者內心不會對此產生愛著。特勝的修行者，如果在每一層境界（地）都能修習觀照，那麼在每一層境界中，顛倒妄想就不會生起，內心也不會被染著。隨著因緣際會，修行者便能在相應的境界中，發起真正的無漏智慧，證得聲聞、緣覺、菩薩三乘的道果。以上簡略地闡述了特勝的修行方法。由於文字簡略，其中的含義可能難以理解，讀者必須仔細地進行比較和類推，才能明白每一層境界與根本禪和四空定在證定上，雖然表面上相似，但觀慧卻有很大的區別。

通明禪初門第二十

初禪、二禪、三禪、四禪、虛空處、識處、無所有處、非想非非想處、滅受想定

在十六特勝之後，接下來闡述通明禪。這種禪定豎向深入，橫向細緻，其定和觀的精巧程度超過了特勝。因此，將其放在特勝之後進行闡述。之所以不放在九想觀和八背舍之後，是因為這種禪雖然是真實的觀照，深細微妙，但尚未具備無漏智慧，以及獲得解脫和廣大對治煩惱的作用，在破除煩惱的意義上有所欠缺。因此，不將其放在背舍等之後，也因為它們的氣類不同。現在將其放在十六特勝之後，正合適宜。所謂『通明』，是指這種禪定的相狀，詳細地記載在大集經中。但大集經中並沒有單獨列出這個名稱，而北方國家的禪師，通過坐禪證得這種法門后，爲了教導他人，必須標明名稱流傳於世。如果用根本禪來解釋，雖然禪定的名稱表面上相似，但實際的修行狀態卻截然不同。如果仍然使用根本禪的名稱，說法者和修行者就會按照通常的理解來解釋，那就大大違背了通明禪的精妙之處。如果將其歸類於十六特勝觀法，雖然有小部分相似之處，但名稱和觀法卻完全不相關。如果與八背舍、八勝處等相比，名稱和觀法也截然不同。

【English Translation】 English version: It still belongs to the contemplation of Dharma-nature.

Through the practice of the Sixteen Special Insights (Shiliu Tesheng Guan), practitioners can relinquish their attachments to the world. When they cultivate to the stage of transcending the realm of nothingness and enter the state of neither perception nor non-perception (Fei Xiang Fei Fei Xiang Ding), they can use wisdom to observe the Dharma they are cultivating and the mind that is capable of cultivating. Therefore, if one enters the state of neither perception nor non-perception, one can clearly contemplate and understand that these two states of relinquishment in the realm of neither perception nor non-perception still contain subtle delusions. The four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) together may also have falsehoods and untruths, and are not the true Dharma of Nirvana's peace and happiness. Therefore, the practitioner's mind will not develop attachment to it. Practitioners of Special Insights, if they can cultivate contemplation and understanding in each realm (stage), then in each realm, inverted thoughts will not arise, and the mind will not be defiled. As conditions arise, the practitioner can generate true non-outflow wisdom in the corresponding realm and attain the fruits of the three vehicles: Sravaka, Pratyekabuddha, and Bodhisattva. The above briefly explains the practice methods of Special Insights. Due to the brevity of the text, the meaning may be difficult to understand. Readers must carefully compare and analogize to understand that although each realm is superficially similar to the fundamental Dhyanas and the Four Formless Realms in terms of attainment, the wisdom of contemplation is very different.

Chapter 20: The Initial Gate of Thoroughly Illuminating Dhyana (Tongming Chan)

First Dhyana, Second Dhyana, Third Dhyana, Fourth Dhyana, Realm of Infinite Space (Xukong Chu), Realm of Infinite Consciousness (Shi Chu), Realm of Nothingness (Shao Chu), Realm of Neither Perception Nor Non-Perception (Fei You Xiang Fei Wu Xiang Chu), Cessation of Perception and Sensation (Mie Shou Xiang Ding)

Following the Sixteen Special Insights, the Thoroughly Illuminating Dhyana is explained. This Dhyana is vertically deep and horizontally subtle, and its concentration and contemplation are more refined than the Special Insights. Therefore, it is explained after the Special Insights. The reason it is not explained after the Nine Contemplations and the Eight Liberations is that although this Dhyana is a true contemplation, deep and subtle, it does not yet possess non-outflow wisdom, nor the function of obtaining liberation and vast counteraction against afflictions. It is inferior in the meaning of breaking through afflictions. Therefore, it is not placed after the Eight Liberations, etc., also because they are not of the same category. Now, placing it after the Sixteen Special Insights is just appropriate. The term 'Thoroughly Illuminating' refers to the characteristics of this Dhyana, which are recorded in detail in the Mahasamnipata Sutra (Daji Jing). However, the Mahasamnipata Sutra does not specifically list this name, and the Chan masters in the northern countries, after attaining this Dharma through meditation, must label it with a name to pass it on to the world in order to teach others. If the Fundamental Dhyanas are used to explain it, although the names of the Dhyanas are superficially similar, the actual states of practice are completely different. If the name of the Fundamental Dhyanas is still used, the speaker and the practitioner will interpret it according to the usual understanding, which would greatly violate the subtlety of the Thoroughly Illuminating Dhyana. If it is classified as one of the Sixteen Special Insights, although there are some minor similarities, the names and contemplations are completely unrelated. If compared with the Eight Liberations, Eight Transcendences, etc., the names and contemplations are also completely different.

異。既進退並不同餘禪。豈可用余禪名說。故別為立自名。名曰通明。所言通明者。修此禪時。必須三事通觀。故云通明。亦以能發六通三明。故云通明。但此禪境界繁多。非可傳述。今止列大集經中所出科目示知有此一法門異常所傳禪也。

初禪六支　大集經云。言初禪者。亦名為具。亦名為離。離者謂離五蓋。具者謂具足五支。言五支者。覺觀喜樂安定。一覺支者。云何名覺。如心覺大覺。思惟大思惟。觀於心性。是名覺。云何名觀。心行大行。遍行隨喜。是名為觀。云何名喜。如真實知大知小。心動其心。是名為喜。云何名為樂。行於此法。心悅受於樂觸。是名為樂。云何名為安。謂心安身安。受於樂觸。是名為安。云何名為定。謂若心住大住不亂。于緣不謬。無有顛倒。是名為住。

二禪三支　大集經云。言二禪者。亦名為離。亦名為具。離者同離五蓋。具者具足三支。謂喜安定也。

三禪五支　大集經云。言三禪者。亦名為離。亦名為具。離者謂離五蓋。具者具足五支。謂念舍慧安定。

四禪四支　大集經云。言四禪者。亦名為離。亦名為具。離者同離五蓋。具者具足四支。謂念舍不苦不樂定。

空處定　大集經云。若有比丘。觀身厭患。遠離身相。一切身觸喜觸樂觸。分

【現代漢語翻譯】現代漢語譯本：這種禪定與通常所傳授的禪定不同。既然進階和退失都與其他的禪定不同，又怎麼能用其他禪定的名稱來稱呼它呢？所以特別為它設立一個名稱，叫做『通明』。所說的『通明』，是指修習這種禪定時，必須對三件事通達明瞭地觀察，所以叫做『通明』。也因為它能夠引發六神通和三明，所以叫做『通明』。但是這種禪定的境界繁多，無法全部傳述。現在只列出《大集經》中所出現的科目，讓大家知道有這樣一種法門，與通常所傳授的禪定不同。

初禪六支《大集經》中說：『所說初禪，也叫做『具』，也叫做『離』。『離』是指遠離五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）。『具』是指具足五支。所說的五支是：覺、觀、喜、樂、安定。』一、覺支：『什麼叫做覺？如內心覺悟、大覺悟，思惟、大思惟，觀察心性，這叫做覺。』『什麼叫做觀？心行、大行，普遍地行、隨喜，這叫做觀。』『什麼叫做喜？如真實地知、大知、小知，心動其心，這叫做喜。』『什麼叫做樂？行於此法，內心喜悅，感受快樂的觸覺，這叫做樂。』『什麼叫做安？指內心安定、身體安定，感受快樂的觸覺，這叫做安。』『什麼叫做定？指心若安住、大安住而不亂，對於所緣境不謬誤，沒有顛倒，這叫做住。』

二禪三支《大集經》中說：『所說二禪，也叫做『離』，也叫做『具』。『離』與初禪一樣，是遠離五蓋。『具』是指具足三支，即喜、安定。』

三禪五支《大集經》中說：『所說三禪，也叫做『離』，也叫做『具』。『離』是指遠離五蓋。『具』是指具足五支，即念、舍、慧、安定。』

四禪四支《大集經》中說：『所說四禪，也叫做『離』，也叫做『具』。『離』與前同，是遠離五蓋。『具』是指具足四支，即念、舍、不苦不樂、定。』

空處定《大集經》中說：『如果有比丘，觀察身體，厭惡患病，遠離身體的形相，一切身體的觸覺、喜悅的觸覺、快樂的觸覺，分...』

【English Translation】 English version: This type of meditation (dhyana) is different from the commonly taught meditations. Since both progress and regress are different from other meditations, how can we use the names of other meditations to call it? Therefore, a separate name is established for it, called 『Universal Illumination』 (Tongming). What is meant by 『Universal Illumination』 is that when practicing this meditation, one must thoroughly and clearly observe three things, hence it is called 『Universal Illumination.』 It is also called 『Universal Illumination』 because it can generate the six superknowledges (six abhijñās) and the three kinds of knowledge (three vidyās). However, the states of this meditation are numerous and cannot all be transmitted. Now, only the categories appearing in the Mahāsaṃnipāta Sūtra are listed to let everyone know that there is such a Dharma gate, which is different from the commonly taught meditations.

The Six Limbs of the First Dhyana: The Mahāsaṃnipāta Sūtra says: 『What is called the first dhyana is also called 『endowed』 (具) and also called 『separated』 (離). 『Separated』 means separated from the five coverings (pañca nīvaraṇāni: desire-attachment, aversion, sloth-torpor, restlessness-worry, and doubt). 『Endowed』 means endowed with five limbs. The five limbs are: initial application (vitarka), sustained application (vicāra), joy (prīti), happiness (sukha), and one-pointedness (ekāgratā).』 One, the limb of initial application: 『What is called initial application? Like the mind awakening, great awakening, thinking, great thinking, observing the nature of the mind, this is called initial application.』『What is called sustained application? Mental activity, great activity, universally acting, rejoicing, this is called sustained application.』『What is called joy? Like truly knowing, greatly knowing, slightly knowing, the mind moving its mind, this is called joy.』『What is called happiness? Practicing this Dharma, the mind is delighted, experiencing the touch of happiness, this is called happiness.』『What is called one-pointedness? It refers to the mind being stable, greatly stable, not confused, not mistaken about the object, without inversion, this is called abiding.』

The Three Limbs of the Second Dhyana: The Mahāsaṃnipāta Sūtra says: 『What is called the second dhyana is also called 『separated』 and also called 『endowed.』『Separated』 is the same as separating from the five coverings. 『Endowed』 means endowed with three limbs, namely joy, happiness and one-pointedness.』

The Five Limbs of the Third Dhyana: The Mahāsaṃnipāta Sūtra says: 『What is called the third dhyana is also called 『separated』 and also called 『endowed.』『Separated』 means separated from the five coverings. 『Endowed』 means endowed with five limbs, namely mindfulness (smṛti), equanimity (upekṣā), wisdom (prajñā), happiness and one-pointedness.』

The Four Limbs of the Fourth Dhyana: The Mahāsaṃnipāta Sūtra says: 『What is called the fourth dhyana is also called 『separated』 and also called 『endowed.』『Separated』 is the same as separating from the five coverings. 『Endowed』 means endowed with four limbs, namely mindfulness, equanimity, neither-pain-nor-pleasure (aduḥkhasukha), and one-pointedness.』

The Station of Boundless Space: The Mahāsaṃnipāta Sūtra says: 『If there is a bhikṣu (monk) who observes the body, is disgusted with illness, separates from the form of the body, all bodily sensations, sensations of joy, sensations of happiness, divides...』

別色相。遠離色陰。觀無量空處。是名比丘得空處定也。

識處定　大集經云。若有比丘。修奢摩他毗婆舍那觀。心意識自知此身不受三受。以得遠離是三種受。是名比丘得識處定。

少處定　大集經云。若有比丘。觀三世空。知一切行。亦生亦滅。空處識處。亦生亦滅。作是觀已。次第觀識。我今此識亦識非識。若非識者。名寂靜我。云何求斷此識。是名得少處定。

非想定　大集經云。若有比丘。有非想心。作是思惟。我今此想。是苦是漏。是瘡是癰。是不寂靜。若我能斷如是非想及非非想。是名寂靜。若有比丘。能斷如是想非非想者。是名獲得無想解脫門。何以故。法行比丘。作是思惟。若有受想。若有識想。若有觸想。若有空想。若有識想。若非想非非想等。皆名粗想。我今若修無想。無想三昧。則能永斷如是等想。是故見於非想非非想為寂靜。如是見已。入非非想定。已不愛不著。破無明。彼無明已。名獲阿羅漢果。前三種定。二道所斷。后第四定。終不可以世俗道斷。凡夫于非想處。雖離粗煩惱。而亦有十種細法。以其無粗煩惱故一切凡夫。謂是涅槃。凡夫者。外道郁頭藍弗是也。

滅盡定　大集經云。憍陳如。若有比丘。修習聖道。厭離四禪四空處觀。滅莊嚴之道。而入滅盡

【現代漢語翻譯】現代漢語譯本捨棄對色相的執著。遠離色陰（五蘊之一，指由物質構成的部分）。觀想無量無邊的空處。這稱為比丘（佛教出家男眾）獲得空處定（四空定之一）。

識處定（四空定之一）《大集經》中說：如果有一位比丘，修習奢摩他（止觀中的止，即止息雜念）和毗婆舍那（止觀中的觀，即智慧觀照），他的心和意識能夠清楚地知道自己的身體不再感受三種感受（苦受、樂受、不苦不樂受），因為他已經遠離了這三種感受。這就稱為比丘獲得識處定。

少處定（可能指某種禪定狀態，此處按字面意思翻譯）《大集經》中說：如果有一位比丘，觀想過去、現在、未來三世皆空，知道一切行（一切有為法）都是生滅變化的，空處和識處也是生滅變化的。這樣觀想之後，依次觀想識，心想：我現在這個識，既能識別事物，也能識別非事物。如果能識別非事物，就名為寂靜的我。為什麼要試圖斷滅這個識呢？這就稱為獲得少處定。

非想定（非想非非想定，四空定之一）《大集經》中說：如果有一位比丘，懷有非想（既不是有想，也不是無想）之心，這樣思惟：我現在這個想，是痛苦的根源，是有漏洞的，是瘡，是癰，是不寂靜的。如果我能夠斷除這樣的非想以及非非想，那就是寂靜。如果有一位比丘，能夠斷除這樣的想和非非想，就稱為獲得了無想解脫門。為什麼呢？因為修習佛法的比丘，這樣思惟：如果有受想（感受和思想），如果有識想（識別的思想），如果有觸想（接觸的思想），如果有空想（對空的執著），如果有識想（對識的執著），如果有非想非非想等等，都名為粗想。我現在如果修習無想，無想三昧（禪定），就能永遠斷除這些思想。所以，視非想非非想為寂靜。這樣觀察之後，進入非非想定，不再愛戀和執著，破除無明。當無明被破除后，就名為獲得阿羅漢果（佛教修行證果的最高階段）。前三種定，是二道（可能是指見道和修道）所斷除的。后第四種定，終究不能用世俗之道斷除。凡夫在非想處，雖然遠離了粗重的煩惱，但仍然有十種細微的法存在。因為沒有粗重的煩惱，所以一切凡夫，都認為那是涅槃（佛教修行的最終目標，指解脫生死輪迴）。這裡說的凡夫，指的是外道郁頭藍弗（古代印度的一位哲學家）。

滅盡定（一種高級禪定狀態）《大集經》中說：憍陳如（佛陀的弟子之一），如果有一位比丘，修習聖道，厭離四禪（色界四種禪定）和四空處觀（四空定），滅除莊嚴之道，而進入滅盡定。

【English Translation】 English version Abandon attachment to form. Distance yourself from the Skandha of Form (Rupa, one of the five aggregates, referring to the material aspect of existence). Contemplate the immeasurable realm of emptiness. This is called a Bhikkhu (Buddhist monk) attaining the Station of Boundless Space (one of the Four Formless Realms).

Station of Boundless Consciousness (one of the Four Formless Realms) The Mahasamghata Sutra says: If a Bhikkhu cultivates Samatha (tranquility meditation, calming the mind) and Vipassana (insight meditation, wisdom observation), and his mind and consciousness know for themselves that this body no longer experiences the three feelings (pleasant, unpleasant, and neutral), because he has distanced himself from these three feelings. This is called a Bhikkhu attaining the Station of Boundless Consciousness.

Station of Scarcity (literal translation, possibly referring to a specific meditative state) The Mahasamghata Sutra says: If a Bhikkhu contemplates the emptiness of the three times (past, present, and future), knowing that all conditioned phenomena arise and cease, and that the Station of Boundless Space and the Station of Boundless Consciousness also arise and cease. Having contemplated in this way, he sequentially contemplates consciousness, thinking: This consciousness of mine now can recognize both things and non-things. If it can recognize non-things, it is called the tranquil self. Why seek to sever this consciousness? This is called attaining the Station of Scarcity.

Neither Perception nor Non-Perception (one of the Four Formless Realms) The Mahasamghata Sutra says: If a Bhikkhu has a mind of Neither Perception nor Non-Perception, thinking: This perception of mine now is a source of suffering, a leakage, a sore, a boil, is not tranquil. If I can sever such Neither Perception nor Non-Perception, that is tranquility. If a Bhikkhu can sever such perception and non-non-perception, it is called attaining the Gate of No-Perception Liberation. Why? Because a Dharma-practicing Bhikkhu thinks: If there is feeling and perception (Vedana and Samjna), if there is consciousness and perception (Vijnana and Samjna), if there is contact and perception (Sparsha and Samjna), if there is emptiness and perception (Sunyata and Samjna), if there is consciousness and perception (Vijnana and Samjna), if there is Neither Perception nor Non-Perception, etc., all are called coarse perceptions. If I now cultivate No-Perception, the No-Perception Samadhi (meditative absorption), then I can forever sever such perceptions. Therefore, seeing Neither Perception nor Non-Perception as tranquility. Having seen in this way, entering the Station of Neither Perception nor Non-Perception, no longer loving or clinging, breaking ignorance. When ignorance is broken, it is called attaining the fruit of Arhat (the highest stage of attainment in Buddhism). The first three stations are severed by the Two Paths (possibly referring to the Paths of Seeing and Cultivation). The latter fourth station ultimately cannot be severed by worldly paths. Ordinary beings in the Station of Neither Perception nor Non-Perception, although they have distanced themselves from coarse afflictions, still have ten subtle dharmas present. Because there are no coarse afflictions, all ordinary beings think that it is Nirvana (the ultimate goal of Buddhist practice, liberation from the cycle of birth and death). The ordinary being here refers to the non-Buddhist teacher Uddaka Ramaputta (an ancient Indian philosopher).

Cessation of Feeling and Perception (a high-level meditative state) The Mahasamghata Sutra says: Ajnata Kondanna (one of the first disciples of the Buddha), if a Bhikkhu cultivates the Noble Path, disliking the Four Dhyanas (the four meditative states of the Form Realm) and the contemplation of the Four Formless Realms, extinguishing the path of adornment, and entering the Cessation of Feeling and Perception.

定也。

今此所述。通明禪支。並出大集經文。是中未有一句私解。讀者自具尋思。

法界次第初門捲上之下大正藏第 46 冊 No. 1925 法界次第初門

法界次第初門卷中之上

陳隋國師智者大師撰

九想初門第二十一

一脹想　二青瘀想　三壞想　四血涂漫想　五膿爛想　六啖想　七散想　八骨想　九燒想

次通明禪。而辯九想者。上所明禪。雖有定慧。但是實觀。未有得解之觀。則對治力弱。從九想已去。所明禪定。悉有得解之觀。于對治重煩惱病中。力用為強。如伐堅樹。若用軟斧。斷之不斷。應更取強斧。九想既是得解觀之初。故次而辯之此九通名想者。能轉心轉想。故名為想。所謂能轉不凈顛倒想。故此九法皆言想也。

一脹想　若觀人死屍。胖脹如韋囊盛風。異於本相。是為脹想。

二青瘀想　若觀死屍。皮肉黃赤瘀黑青黤。是為青瘀．想。

三壞想　若觀死屍。風吹日曝。轉大裂壞在地。是為壞．想。

四血涂漫想　若觀死屍。處處膿血流溢。污穢涂漫。是為血涂漫．想。

五膿爛想　若觀死屍。蟲膿流出。皮肉壞爛。滂沱在地。是為膿爛．想。

六啖想　若觀死屍。蟲蛆唼食。鳥挑其眼。狐狗

【現代漢語翻譯】定也。今此所述。通明禪支。並出大集經文。是中未有一句私解。讀者自具尋思。法界次第初門捲上之下大正藏第 46 冊 No. 1925 法界次第初門法界次第初門卷中之上陳隋國師智者大師撰九想初門第二十一一脹想二青瘀想三壞想四血涂漫想五膿爛想六啖想七散想八骨想九燒想次通明禪。而辯九想者。上所明禪。雖有定慧。但是實觀。未有得解之觀。則對治力弱。從九想已去。所明禪定。悉有得解之觀。于對治重煩惱病中。力用為強。如伐堅樹。若用軟斧。斷之不斷。應更取強斧。九想既是得解觀之初。故次而辯之此九通名想者。能轉心轉想。故名為想。所謂能轉不凈顛倒想。故此九法皆言想也。一脹想若觀人死屍。胖脹如韋囊盛風。異於本相。是為脹想。二青瘀想若觀死屍。皮肉黃赤瘀黑青黤。是為青瘀．想。三壞想若觀死屍。風吹日曝。轉大裂壞在地。是為壞．想。四血涂漫想若觀死屍。處處膿血流溢。污穢涂漫。是為血涂漫．想。五膿爛想若觀死屍。蟲膿流出。皮肉壞爛。滂沱在地。是為膿爛．想。六啖想若觀死屍。蟲蛆唼食。鳥挑其眼。狐狗

【English Translation】 It is 'Dhyana' (定也). What is described here, the 'Tongming Chan' (通明禪) branches, all come from the 'Mahasamghata Sutra' (大集經). There isn't a single personal interpretation within. Readers should contemplate and investigate themselves. 'The First Gate of the Stages of the Dharma Realm', Volume Upper and Lower Taisho Tripitaka Volume 46, No. 1925, 'The First Gate of the Stages of the Dharma Realm' 'The First Gate of the Stages of the Dharma Realm', Volume Middle and Upper Composed by 'Master Zhiyi' (智者大師), National Teacher of the Chen and Sui Dynasties The Twenty-First, The First Gate of the Nine Contemplations 1. 'Bloated Corpse Contemplation' (脹想), 2. 'Discolored Corpse Contemplation' (青瘀想), 3. 'Decaying Corpse Contemplation' (壞想), 4. 'Blood-Smeared Corpse Contemplation' (血涂漫想), 5. 'Pus-Rotting Corpse Contemplation' (膿爛想), 6. 'Devoured Corpse Contemplation' (啖想), 7. 'Scattered Corpse Contemplation' (散想), 8. 'Skeletal Corpse Contemplation' (骨想), 9. 'Burning Corpse Contemplation' (燒想) Next, 'Tongming Chan' (通明禪) is discussed, followed by the 'Nine Contemplations' (九想). The 'Dhyana' (禪) explained above, although possessing both 'Samadhi' (定) and 'Prajna' (慧), is merely 'actual contemplation' (實觀). It lacks 'contemplation of understanding' (得解之觀), thus its power to counteract afflictions is weak. From the 'Nine Contemplations' (九想) onwards, the 'Dhyana' (禪) explained all possess 'contemplation of understanding' (得解之觀). Its strength is potent in counteracting severe afflictions. It's like felling a sturdy tree; if using a soft axe, it cannot be cut. One should use a strong axe. The 'Nine Contemplations' (九想) are the beginning of 'contemplation of understanding' (得解觀), hence they are discussed next. These nine are commonly named 'contemplations' (想) because they can transform the mind and thoughts. That is why they are called 'contemplations' (想), meaning they can transform impure and inverted thoughts. Therefore, these nine practices are all called 'contemplations' (想). 1. 'Bloated Corpse Contemplation' (脹想): If one contemplates a dead body, swollen like a leather bag filled with wind, different from its original appearance, this is 'Bloated Corpse Contemplation' (脹想). 2. 'Discolored Corpse Contemplation' (青瘀想): If one contemplates a dead body, its skin and flesh yellowish-red, bruised black, and bluish-dark, this is 'Discolored Corpse Contemplation' (青瘀想). 3. 'Decaying Corpse Contemplation' (壞想): If one contemplates a dead body, blown by the wind and exposed to the sun, becoming greatly cracked and broken on the ground, this is 'Decaying Corpse Contemplation' (壞想). 4. 'Blood-Smeared Corpse Contemplation' (血涂漫想): If one contemplates a dead body, with pus and blood flowing out everywhere, defiling and smearing all over, this is 'Blood-Smeared Corpse Contemplation' (血涂漫想). 5. 'Pus-Rotting Corpse Contemplation' (膿爛想): If one contemplates a dead body, with pus and worms flowing out, the skin and flesh decaying and rotting, pouring onto the ground, this is 'Pus-Rotting Corpse Contemplation' (膿爛想). 6. 'Devoured Corpse Contemplation' (啖想): If one contemplates a dead body, with worms and maggots feeding on it, birds pecking at its eyes, foxes and dogs

咀嚼。虎狼攫裂是為啖想。

七散想　若觀死屍。禽獸分裂。身形破散。筋斷骨離頭手交橫。是為散想。

八骨想　若觀死屍。皮肉已盡。但見白骨。筋連或分散狼藉。如貝如珂。是為骨想也。

九燒想　若觀死屍為火所焚。爆裂煙臭。薪盡形滅。同於灰土。假令不燒。亦歸磨滅。是為燒想。

八念初門第二十二

一念佛　二念法　三念僧　四念戒　五念舍　六念天　七念入出息　八念死

次九想而辯八念者。為除恐怖也。若修九想時。思惟死屍可惡。因此驚怖。㱇然毛豎。及為惡魔惱亂。憂懼轉增。若存心八念。恐怖即除。故以為次也。通言念者。內心存憶之異名也。專心存憶八種功德。故名為八念。非但能除世間驚怖。若能善修。亦除世間三界生死一切障難也。

一念佛　若遭恐怖及眾障難之時。應當唸佛。佛是多陀阿伽度阿羅訶三藐三佛陀。神德無量。如是念已。恐怖障難即除。

二念法　若有恐怖障難之時。應當念法。佛法巧出得今世果無熱惱。不待時能到善處。通達無礙。是爲念法。

三念僧　念僧者。僧是佛弟子眾。具足五分法身。中有四雙八輩。三乘得果。應受供養禮事。世間無上福田。是爲念增也。

四念戒　念戒者。戒是能遮諸惡

【現代漢語翻譯】現代漢語譯本咀嚼。虎狼攫裂屍體，這是啖想。

七、散想：如果觀察死屍，被禽獸分裂，身形破散，筋斷骨離，頭手交橫，這就是散想。

八、骨想：如果觀察死屍，皮肉已經盡了，只看見白骨，筋連線著或者分散狼藉，像貝殼一樣，這就是骨想。

九、燒想：如果觀察死屍被火焚燒，爆裂發出煙臭，柴火燒盡形體滅亡，和灰土一樣。即使不燒，最終也歸於磨滅，這就是燒想。

八念初門第二十二

一、唸佛；二、念法；三、念僧；四、念戒；五、念舍；六、念天；七、念入出息；八、念死。

之所以在九想之後講述八念，是爲了消除恐怖。如果修習九想時，思維死屍的可怕，因此感到驚怖，汗毛豎立，以及被惡魔惱亂，憂懼更加增長。如果存心八念，恐怖就會消除，所以放在九想之後。總的來說，念就是內心存憶的另一種說法。專心存憶八種功德，所以稱為八念。不僅能消除世間的驚怖，如果能夠好好修習，也能消除世間三界生死的一切障難。

一、唸佛：如果在遭遇恐怖以及各種障難的時候，應當唸佛。佛是多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三藐三佛陀（Samyaksambuddha，正等覺者），神德無量。這樣唸誦之後，恐怖和障難就會消除。

二、念法：如果有恐怖障難的時候，應當念法。佛法巧妙地產生今世的果報，沒有熱惱，不等待時間就能到達善處，通達無礙，這就是念法。

三、念僧：念僧，僧是佛的弟子眾，具足五分法身，其中有四雙八輩，三乘得果，應當接受供養禮事，是世間無上的福田，這就是念僧。

四、念戒：念戒，戒是能夠遮止各種惡行

【English Translation】 English version Chewing. Tigers and wolves seize and tear apart, this is the 'thought of devouring'.

Seven, the 'thought of dispersal': If one observes a corpse being torn apart by birds and beasts, its body broken and scattered, tendons severed and bones separated, head and limbs lying in disarray, this is the 'thought of dispersal'.

Eight, the 'thought of bones': If one observes a corpse, its skin and flesh completely gone, only white bones visible, tendons connecting them or scattered in disarray, like shells, this is the 'thought of bones'.

Nine, the 'thought of burning': If one observes a corpse being burned by fire, bursting and emitting smoke and stench, the firewood exhausted and the form extinguished, becoming like ashes and dust. Even if it is not burned, it will eventually return to annihilation, this is the 'thought of burning'.

The Twenty-Second Chapter on the Initial Gate of Eight Recollections

One, recollection of the Buddha; two, recollection of the Dharma; three, recollection of the Sangha; four, recollection of the precepts; five, recollection of generosity; six, recollection of the devas; seven, recollection of mindfulness of breathing; eight, recollection of death.

The reason for explaining the Eight Recollections after the Nine Thoughts is to eliminate fear. If, when practicing the Nine Thoughts, one contemplates the repulsiveness of a corpse, one may become frightened, one's hair may stand on end, and one may be disturbed by evil demons, increasing one's worry and fear. If one keeps the Eight Recollections in mind, fear will be eliminated, so they are placed after the Nine Thoughts. Generally speaking, 'recollection' is another name for internal remembrance. To wholeheartedly remember the eight kinds of merit is called the Eight Recollections. Not only can they eliminate worldly fear, but if one can cultivate them well, they can also eliminate all obstacles of birth and death in the three realms of the world.

One, recollection of the Buddha: If one encounters fear and various obstacles, one should recollect the Buddha. The Buddha is Tathagata (如來), Arhat (阿羅漢), Samyaksambuddha (正等覺者), with immeasurable divine virtue. After reciting in this way, fear and obstacles will be eliminated.

Two, recollection of the Dharma: If there are fear and obstacles, one should recollect the Dharma. The Buddha's Dharma skillfully produces the fruit of this life, without distress, able to reach good places without delay, unobstructed and penetrating, this is the recollection of the Dharma.

Three, recollection of the Sangha: Recollecting the Sangha, the Sangha is the community of the Buddha's disciples, possessing the fivefold Dharma body, among whom are the four pairs and eight types of individuals, attaining the fruit of the Three Vehicles, worthy of receiving offerings and reverence, the supreme field of merit in the world, this is the recollection of the Sangha.

Four, recollection of the precepts: Recollecting the precepts, the precepts are able to prevent all evil deeds.

。安隱住處。是中戒有三種。所謂律儀戒定共戒道共戒。律儀能除身口諸惡。定共能遮煩惱惡覺。道共能破無明。得慧解脫。是爲念戒。

五念舍　念舍者。有二種。一者舍施捨。二者舍煩惱舍。舍施捨。能生大功德。舍煩惱舍。因此得智慧入涅槃。是爲念舍也。

六念天　念天者。謂四天王天。乃至他化自在天。復有四種天。一名天二生天三凈天四生凈天。如是等果報清凈。利安一切。是爲念天。

七念阿那　念阿那般那者。如十六特勝明。出入息也如是念時。能除心亂。入于正道。何況世間恐怖。是爲念阿那般那也。

八念死　念死者。有二種死。一者自死。二者他因緣死。是二種死。常隨此身。無可避處。是爲念死。

十想初門第二十三

一無常想　二苦想　三無我想　四食不凈想　五世間不可樂想　六死想　七不凈想　八斷想　九離想　十儘想

次八念而辯十想者。大智度論云。九想如縛賊十想如殺賊。若爾即應次前九想而明。但為修九想時。有恐怖等障故。須說八念。既得離諸恐怖。則心安無障。故次說十想也。通言想者。能轉心轉想也。能轉計常樂等。諸顛倒等想。故名為想。前三想為斷見諦惑說。中四想為斷思惟惑說。后三想為修無學道者說。是以。壞法

【現代漢語翻譯】現代漢語譯本：安穩的居住之處，這裡面戒律有三種，分別是律儀戒、定共戒和道共戒。律儀戒能夠去除身口所造的各種惡業，定共戒能夠遮蔽煩惱和惡念，道共戒能夠破除無明，從而獲得智慧解脫。這叫做念戒。念舍有兩種：一是舍施捨，二是舍煩惱舍。舍施捨能夠產生巨大的功德，舍煩惱舍因此能夠獲得智慧，進入涅槃。這叫做念舍。念天，指的是四天王天，乃至他化自在天。又有四種天：一名天，二生天，三凈天，四生凈天。像這樣果報清凈，利益安樂一切眾生，這叫做念天。念阿那般那，就像十六特勝所闡明的那樣，是對出入息的觀照。像這樣唸誦的時候，能夠去除內心的散亂，進入正道。更何況世間的恐怖呢？這叫做念阿那般那。念死有兩種死：一是自然死亡，二是由其他因緣導致的死亡。這兩種死亡，常常伴隨著這個身體，沒有辦法逃避。這叫做念死。十想初門第二十三一、無常想；二、苦想；三、無我想；四、食不凈想；五、世間不可樂想；六、死想；七、不凈想；八、斷想；九、離想；十、儘想。在八念之后闡述十想的原因是，《大智度論》中說：『九想如同捆綁賊人，十想如同殺死賊人。』如果這樣說，就應該在九想之後闡明十想。但是因為在修習九想的時候，會有恐怖等障礙，所以需要講述八念。既然能夠遠離各種恐怖，那麼內心就能夠安定沒有障礙，所以接著講述十想。』總的來說，『想』的作用是能夠轉變心念，轉變想法，能夠轉變執著于常、樂等各種顛倒的想法，所以叫做『想』。前三想是為斷除見諦的迷惑而說的，中間四想是為斷除思惟的迷惑而說的，后三想是為修習無學道的人說的。因此，是破壞之法。

【English Translation】 English version: A peaceful dwelling place. Within this, there are three types of precepts: namely, the precepts of discipline (律儀戒, lǜ yí jiè), the precepts of concentration (定共戒, dìng gòng jiè), and the precepts of the path (道共戒, dào gòng jiè). The precepts of discipline can eliminate all evils of body and speech. The precepts of concentration can遮蔽 (zhē bì, shield) afflictions and evil thoughts. The precepts of the path can破除 (pò chú, destroy) ignorance, thereby attaining wisdom and liberation. This is called mindfulness of precepts (念戒, niàn jiè). Mindfulness of relinquishment (念舍, niàn shě) has two types: first, relinquishment of giving (舍施捨, shě shī shě); second, relinquishment of afflictions (舍煩惱舍, shě fán nǎo shě). Relinquishment of giving can generate great merit. Relinquishment of afflictions can thereby attain wisdom and enter Nirvana. This is called mindfulness of relinquishment. Mindfulness of heavens (念天, niàn tiān) refers to the Four Heavenly Kings Heaven (四天王天, Sì Tiānwáng Tiān), up to the Paranirmitavasavartin Heaven (他化自在天, Tāhuà Zìzài Tiān). There are also four types of heavens: first, Named Heaven (名天, míng tiān); second, Born Heaven (生天, shēng tiān); third, Pure Heaven (凈天, jìng tiān); fourth, Born Pure Heaven (生凈天, shēng jìng tiān). Such pure retribution benefits and brings peace to all. This is called mindfulness of heavens. Mindfulness of Ānāpāna (念阿那般那, niàn Ānāpānà), as explained in the Sixteen Special Insights, is the contemplation of incoming and outgoing breaths. When contemplating in this way, it can eliminate mental disturbances and enter the right path. How much more so can it eliminate worldly terrors? This is called mindfulness of Ānāpāna. Mindfulness of death (念死, niàn sǐ) has two types of death: first, natural death (自死, zì sǐ); second, death due to other causes (他因緣死, tā yīnyuán sǐ). These two types of death constantly accompany this body, and there is no place to escape. This is called mindfulness of death. The Initial Gate of the Ten Contemplations, Chapter Twenty-Three 1. Contemplation of Impermanence (無常想, Wúcháng xiǎng); 2. Contemplation of Suffering (苦想, Kǔ xiǎng); 3. Contemplation of Non-Self (無我想, Wǒ xiǎng); 4. Contemplation of the Impurity of Food (食不凈想, Shí bù jìng xiǎng); 5. Contemplation of the Unattractiveness of the World (世間不可樂想, Shìjiān bù kě lè xiǎng); 6. Contemplation of Death (死想, Sǐ xiǎng); 7. Contemplation of Impurity (不凈想, Bù jìng xiǎng); 8. Contemplation of Abandonment (斷想, Duàn xiǎng); 9. Contemplation of Detachment (離想, Lí xiǎng); 10. Contemplation of Cessation (儘想, Jìn xiǎng). The reason for explaining the Ten Contemplations after the Eight Mindfulnesses is that the Mahāprajñāpāramitāśāstra says: 'The Nine Contemplations are like binding a thief, and the Ten Contemplations are like killing a thief.' If that is the case, then the Ten Contemplations should be explained after the Nine Contemplations. However, because there are obstacles such as terror when practicing the Nine Contemplations, it is necessary to explain the Eight Mindfulnesses. Since one can be free from all terrors, then the mind can be stable and without obstacles, so the Ten Contemplations are explained next.' In general, the function of 'contemplation' is to transform the mind and transform thoughts, and to transform the various inverted thoughts such as attachment to permanence and pleasure, so it is called 'contemplation.' The first three contemplations are spoken for cutting off the delusions of the view of truth, the middle four contemplations are spoken for cutting off the delusions of thought, and the last three contemplations are spoken for those who cultivate the path of no-more-learning. Therefore, it is a destructive method.

之人。修此十想。能斷三界結使。證無漏之聖果也。

一無常想　觀一切有為法無常。智慧相應想。名無常想。一切有為法有二種。一者眾生。二者國土。是二皆新新生滅。故無常也。

二苦想　觀一切有為法苦。智慧相應想。名苦想。若有為法無常者。即是苦常為三苦八苦之所遷逼。故名苦也。

三無我想　觀一切法等無我。智慧相應想。名無我想。若有為法悉是苦者即無我。以無自在故。亦以苦從緣生無有自性。無自性中。我不可得也。

四食不凈想　觀諸飲食不凈。智慧相應想。名食不凈想。世間飲食。皆從不凈因緣。故有如肉從精血水道中生酥酪等。皆亦隨事觀之。悉是不凈也。

五世間不可樂想　觀一切世間不可樂。智慧相應想。名為世間不可樂想。有二種世間。一者眾生。二者國土。有過惡無可樂也。

六死想　觀死智慧相應想。名為死想。若一期果報。常為二種死之所逐者。則出息不報入息也。

七不凈想　觀自他身不凈。智慧相應想。名為不凈想。若觀此身內有三十六物。外則九孔。惡露常流。從生至終。無一凈也。

八斷想　觀涅槃離生死。智慧相應想。名為斷想。行者思惟。若涅槃清凈。無煩惱者。當斷結使證涅槃也。

九離想　觀涅

【現代漢語翻譯】現代漢語譯本：修習這十種觀想，能夠斷除三界（欲界、色界、無色界）的煩惱束縛，證得無煩惱的聖果。

一、無常想：觀照一切有為法（由因緣和合而成的法）都是無常的，與智慧相應的觀想，稱為無常想。一切有為法有兩種，一是眾生，二是國土。這二者都是新新生滅，所以是無常的。

二、苦想：觀照一切有為法都是苦的，與智慧相應的觀想，稱為苦想。如果是有為法是無常的，那就是苦，經常被三苦（苦苦、壞苦、行苦）八苦（生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五陰熾盛苦）所逼迫，所以稱為苦。

三、無我想：觀照一切法平等而無我，與智慧相應的觀想，稱為無我想。如果是有為法都是苦的，那就是無我，因為沒有自在的緣故。也因為苦是從因緣而生，沒有自性，在沒有自性之中，我是不可得的。

四、食不凈想：觀照各種飲食都是不凈的，與智慧相應的觀想，稱為食不凈想。世間的飲食，都是從不凈的因緣而有的，例如肉是從精血水道中產生，酥酪等也是這樣，都應當隨事觀照，都是不凈的。

五、世間不可樂想：觀照一切世間都是不可喜樂的，與智慧相應的觀想，稱為世間不可樂想。有兩種世間，一是眾生，二是國土，都有過失和罪惡，沒有什麼可喜樂的。

六、死想：觀照死亡，與智慧相應的觀想，稱為死想。如果一期的果報，經常被兩種死亡（自然死亡和意外死亡）所追逐，那就是呼出氣不能回報吸入氣。

七、不凈想：觀照自己和他人的身體都是不凈的，與智慧相應的觀想，稱為不凈想。如果觀察這個身體內部有三十六種不凈之物，外部有九孔，經常流出污穢之物，從生到死，沒有一處是乾淨的。

八、斷想：觀照涅槃（佛教修行的最終目標，指解脫生死輪迴的狀態）是遠離生死的，與智慧相應的觀想，稱為斷想。修行者思維，如果涅槃是清凈的，沒有煩惱的，就應當斷除煩惱束縛，證得涅槃。

九、離想：觀照涅

【English Translation】 English version: One who cultivates these ten contemplations can sever the bonds of the three realms (desire realm, form realm, formless realm) and attain the holy fruit of no outflows (arahantship).

Impermanence Contemplation: Contemplating that all conditioned dharmas (phenomena arising from causes and conditions) are impermanent, with wisdom-corresponding thought, is called the Impermanence Contemplation. All conditioned dharmas are of two kinds: sentient beings and lands. Both of these are constantly arising and ceasing, hence they are impermanent.
Suffering Contemplation: Contemplating that all conditioned dharmas are suffering, with wisdom-corresponding thought, is called the Suffering Contemplation. If conditioned dharmas are impermanent, then they are suffering, constantly oppressed by the three sufferings (suffering of suffering, suffering of change, pervasive suffering of conditioned existence) and the eight sufferings (birth, aging, sickness, death, separation from loved ones, association with the disliked, not obtaining what one desires, the flourishing of the five aggregates), hence they are called suffering.
No-Self Contemplation: Contemplating that all dharmas are equally without self, with wisdom-corresponding thought, is called the No-Self Contemplation. If conditioned dharmas are all suffering, then they are without self, because they lack autonomy. Also, because suffering arises from conditions and has no inherent nature, in the absence of inherent nature, self is unattainable.
Impurity of Food Contemplation: Contemplating that all foods are impure, with wisdom-corresponding thought, is called the Impurity of Food Contemplation. Worldly foods all arise from impure causes and conditions. For example, meat comes from sperm, blood, and the water passage; ghee and cheese are also like this. All should be contemplated accordingly, and all are impure.
World is Unpleasant Contemplation: Contemplating that all the world is unpleasant, with wisdom-corresponding thought, is called the World is Unpleasant Contemplation. There are two kinds of world: sentient beings and lands. Both have faults and evils, and there is nothing to delight in.
Death Contemplation: Contemplating death, with wisdom-corresponding thought, is called the Death Contemplation. If the fruition of one lifetime is constantly pursued by two kinds of death (natural death and accidental death), then the outgoing breath does not reciprocate the incoming breath.
Impurity Contemplation: Contemplating that one's own body and the bodies of others are impure, with wisdom-corresponding thought, is called the Impurity Contemplation. If one observes that within this body there are thirty-six impure substances, and externally there are nine orifices, constantly flowing with foul matter, from birth to death, there is not a single place that is clean.
Abandonment Contemplation: Contemplating that Nirvana (the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of birth and death) is the separation from birth and death, with wisdom-corresponding thought, is called the Abandonment Contemplation. The practitioner contemplates that if Nirvana is pure and without afflictions, then one should abandon the bonds of affliction and attain Nirvana.
Detachment Contemplation: Contemplating Ni

槃離生死。智慧相應想。名為離想。行者思惟。若涅槃清凈。離生死者。當離生死證涅槃也。

十儘想　觀涅槃結使及生死盡。智慧相應想。名為儘想。行者思惟。若涅槃清凈。結使及生死。未盡結使。及生死業。證涅槃也。

八背舍初門第二十四

一內有色相外觀色　二內無色相外觀色　三凈背捨身作證　四虛空處背舍　五識處背舍　六無所有處背舍　七非有想非無想背舍　八滅受想背舍

次十想而辯八背舍者。前九想十想。既是壞法對治觀門。則橫局而豎短。對治定觀諸禪。皆未具足。若證聖果。則無三明八解脫等。諸大功德也。今欲具明一切無漏對治。觀練熏修禪定。故次而辯之。若修此觀。練諸禪定。證聖果時。則成大力羅漢具足六通三明。及八解脫。愿智頂禪。無諍三昧等。諸功德也。此八通名背舍者。大智度論云。背是凈潔五欲。舍是著心。故名背舍。若發真無漏慧。斷三界結業盡。即名解脫也。

一內有色相外觀色　內有色相者。不壞內色。不滅內色相也。外觀色者。不壞外色。不滅外色相。以是不凈心觀外色。所以然者。為修流光故。不應初背舍中壞滅內身骨人也。欲界結使難斷。故須以不凈心觀外色也。此初背舍位在初禪。能捨自他及下地。故名背舍。

二

【現代漢語翻譯】現代漢語譯本：槃離生死（Nirvana，超越生死輪迴）。智慧相應的觀想，稱為離想。修行者思惟：如果涅槃是清凈的，脫離生死的，那麼應當是脫離生死才能證得涅槃。

十儘想：觀察涅槃時，煩惱和生死都已滅盡，智慧與之相應的觀想，稱為儘想。修行者思惟：如果涅槃是清凈的，煩惱和生死沒有滅盡，或者煩惱和生死的業力沒有滅盡，就不能證得涅槃。

八背舍初門第二十四

一、內有色相外觀色；二、內無色相外觀色；三、凈背捨身作證；四、虛空處背舍；五、識處背舍；六、無所有處背舍；七、非有想非無想背舍；八、滅受想背舍。

在十想之後闡述八背舍的原因是：前面的九想和十想，都是破壞性的對治觀法，是橫向展開而豎向不足。對治定觀和各種禪定，都還不完備。如果證得聖果，就沒有三明（Trividya，宿命明、天眼明、漏盡明）和八解脫（Asta Vimoksha，八種解脫）等各種大的功德。現在想要完整地闡明一切無漏的對治、觀想、練習、熏修禪定，所以接著闡述八背舍。如果修習這種觀法，練習各種禪定，證得聖果時，就能成為大力阿羅漢，具足六通（Sadabhijna，六種神通）、三明，以及八解脫、愿智頂禪、無諍三昧（Arana Samadhi）等各種功德。這八種通力被稱為背舍的原因是，《大智度論》中說，『背』是清凈五欲，『舍』是執著的心。所以稱為背舍。如果發起真正的無漏智慧，斷除三界的煩惱業力，就稱為解脫。

一、內有色相外觀色：『內有色相』，是不破壞內在的色身，不滅除內在的色相。『外觀色』，是不破壞外在的色，不滅除外在的色相，用不凈的心觀想外在的色。這樣做的原因是，爲了修習流光觀。不應該在最初的背舍中破壞滅除內在的身體骨骼。因為欲界的煩惱難以斷除，所以必須用不凈的心觀想外在的色。這最初的背舍，位在初禪（Prathama Dhyana），能夠捨棄自己、他人以及下地的境界，所以稱為背舍。

二、

【English Translation】 English version: Transcending birth and death (Nirvana). Contemplation in accordance with wisdom is called 'leaving thought'. The practitioner contemplates: If Nirvana is pure, free from birth and death, then one should attain Nirvana by being free from birth and death.

Ten Exhaustion Contemplation: Observing that in Nirvana, afflictions and birth and death are completely exhausted, contemplation in accordance with wisdom is called 'exhaustion thought'. The practitioner contemplates: If Nirvana is pure, and afflictions and birth and death are not exhausted, or the karma of afflictions and birth and death are not exhausted, then one cannot attain Nirvana.

The Twenty-Fourth Chapter on the Initial Gate of the Eight Deliverances (Ashta Vimoksha)

Inwardly possessing form, outwardly contemplating form; 2. Inwardly without form, outwardly contemplating form; 3. Realizing the pure deliverance with the body; 4. Deliverance of the sphere of infinite space; 5. Deliverance of the sphere of infinite consciousness; 6. Deliverance of the sphere of nothingness; 7. Deliverance of the sphere of neither perception nor non-perception; 8. Deliverance of the cessation of perception and feeling.

The reason for explaining the Eight Deliverances after the Ten Contemplations is that the preceding Nine Contemplations and Ten Contemplations are destructive methods of counteracting defilements, which are horizontally broad but vertically short. The counteractive meditative practices and various Dhyanas are not yet complete. If one attains the holy fruit, one will not have the Three Clear Knowledges (Trividya) and Eight Deliverances (Asta Vimoksha), and other great merits. Now, in order to fully explain all the undefiled counteractions, contemplation, practice, cultivation, and meditative concentration, the Eight Deliverances are explained next. If one practices this contemplation, cultivates various Dhyanas, and attains the holy fruit, one can become a powerful Arhat, possessing the Six Supernormal Powers (Sadabhijna), Three Clear Knowledges, and the Eight Deliverances, the Zenith of Wish-Fulfilling Wisdom, the Samadhi of Non-Contention (Arana Samadhi), and other merits. The reason these Eight Attainments are called Deliverances is that the Mahaprajnaparamita Shastra says, 'Deliverance' is purifying the five desires, and 'abandonment' is the clinging mind. Therefore, it is called Deliverance. If one generates true undefiled wisdom and cuts off the karmic afflictions of the Three Realms, it is called liberation.

Inwardly possessing form, outwardly contemplating form: 'Inwardly possessing form' means not destroying the internal form body, not extinguishing the internal form appearance. 'Outwardly contemplating form' means not destroying the external form, not extinguishing the external form appearance, using an impure mind to contemplate the external form. The reason for doing this is to cultivate the contemplation of flowing light. One should not destroy and extinguish the internal body and bones in the initial deliverance. Because the afflictions of the Desire Realm are difficult to cut off, one must use an impure mind to contemplate the external form. This initial deliverance is located in the First Dhyana (Prathama Dhyana), and can abandon oneself, others, and the lower realms, so it is called Deliverance.

2.

內無色相外觀色　內無色相者。壞內色。滅內色相也。外觀色者。不壞外色。不滅外色相。以是不凈心觀外色。所以然者。行者為入二禪內凈故。壞滅內骨人。欲界結使難斷故。猶觀外不凈之相也。

三凈背捨身作證　凈者緣凈故名凈。行者。除外不凈相。但于定中。練八色光明。清凈皎潔猶如妙寶之色。故名緣凈身作證者。以無受著心。而受三禪中遍身樂故名身作證也。

四虛空處背舍　若滅根本四禪色。及三背舍四勝處。八一切處中色。一心緣無邊虛空而入定即觀此定依陰入界。故有無常苦空無我虛誑不實。心生厭背。而不受著。深入一向不回。是為虛空處背舍。

五識處背舍　若舍虛空。一心緣識入定時。即觀此定。依陰入界。故有無常苦空無我。虛誑不實。心生厭背。而不受著。深入一向不回。是為五識處背舍。

六無所有處背舍　若舍識。一心緣無所有入定時。即觀此定。依陰入界。故有無常苦空無我。虛誑不實。心生厭背。而不受著。深入一向不回。是為無所有處背舍也。

七非有想非無想背舍　若舍無所有處。一心緣非有想非無想入定時。即觀此定。依陰入界。故有無常苦空無我。虛誑不實。心生厭背。而不受著。深入一向不回。是為非有想非無想背舍也。

八

【現代漢語翻譯】現代漢語譯本：『內無色相外觀色』：『內無色相』，是指破壞內在的色，滅除內在的色相。『外觀色』，是指不破壞外在的色，不滅除外在的色相，用不清凈的心觀外在的色。這樣做的原因是，修行者爲了進入二禪的內在清凈，破壞滅除內在的骨人（指身體）。因為欲界的煩惱難以斷除，所以仍然要觀察外在不清凈的景象。

『三凈背捨身作證』：『凈』，是因為緣于清凈的境界而得名。修行者，去除外在不清凈的景象，只是在禪定中，修習八種顏色的光明，清凈明亮猶如美妙寶物的顏色，所以稱為『緣凈』。『身作證』，是因為沒有受和執著的心，而感受三禪中遍佈全身的快樂，所以稱為『身作證』。

『四虛空處背舍』：如果滅除根本四禪的色，以及三背舍、四勝處、八一切處中的色，一心緣于無邊虛空而入定，就觀察此禪定依附於陰、入、界，所以有無常、苦、空、無我，虛假欺騙不真實的特性，內心產生厭惡背離，而不接受執著，深入而不回頭，這就是虛空處背舍。

『五識處背舍』：如果捨棄虛空，一心緣于識而入定時，就觀察此禪定依附於陰、入、界，所以有無常、苦、空、無我，虛假欺騙不真實的特性，內心產生厭惡背離，而不接受執著，深入而不回頭，這就是五識處背舍。

『六無所有處背舍』：如果捨棄識，一心緣于無所有而入定時，就觀察此禪定依附於陰、入、界，所以有無常、苦、空、無我，虛假欺騙不真實的特性，內心產生厭惡背離，而不接受執著，深入而不回頭，這就是無所有處背舍。

『七非有想非無想背舍』：如果捨棄無所有處，一心緣于非有想非無想而入定時，就觀察此禪定依附於陰、入、界，所以有無常、苦、空、無我，虛假欺騙不真實的特性，內心產生厭惡背離，而不接受執著，深入而不回頭，這就是非有想非無想背舍。

『八』

【English Translation】 English version: 'Internally without color appearance, externally contemplating color': 'Internally without color appearance' means destroying internal form (rupa), extinguishing internal color appearance. 'Externally contemplating color' means not destroying external form, not extinguishing external color appearance, using an impure mind to contemplate external form. The reason for this is that the practitioner, in order to enter the internal purity of the second Dhyana (禪, meditative state), destroys and extinguishes the internal 'bone-person' (referring to the body). Because the defilements of the desire realm (欲界, kama-dhatu) are difficult to cut off, they still contemplate external impure appearances.

'The three pure liberations, realizing with the body': 'Pure' is named so because it is based on pure conditions. The practitioner removes external impure appearances, only practicing the eight-colored light in meditation, pure and bright like the color of exquisite jewels, hence it is called 'based on purity'. 'Realizing with the body' is because without a mind of receiving and attachment, one experiences the joy pervading the body in the third Dhyana, hence it is called 'realizing with the body'.

'The fourth, the liberation of the sphere of infinite space': If one extinguishes the form of the fundamental four Dhyanas, as well as the form in the three liberations, the four abodes of victory, and the eight all-encompassing spheres, and enters Samadhi (定, meditative state) by focusing the mind on infinite space, then one contemplates this Samadhi as relying on the skandhas (陰, aggregates), entrances (入, sense bases), and realms (界, elements), therefore it has the characteristics of impermanence (無常, anitya), suffering (苦, dukkha), emptiness (空, sunyata), non-self (無我, anatman), falsity, deception, and unreality. The mind generates aversion and turns away, without accepting or clinging, deeply entering without turning back. This is the liberation of the sphere of infinite space.

'The fifth, the liberation of the sphere of infinite consciousness': If one abandons space and enters Samadhi by focusing the mind on consciousness, then one contemplates this Samadhi as relying on the skandhas, entrances, and realms, therefore it has the characteristics of impermanence, suffering, emptiness, non-self, falsity, deception, and unreality. The mind generates aversion and turns away, without accepting or clinging, deeply entering without turning back. This is the fifth, the liberation of the sphere of infinite consciousness.

'The sixth, the liberation of the sphere of nothingness': If one abandons consciousness and enters Samadhi by focusing the mind on nothingness, then one contemplates this Samadhi as relying on the skandhas, entrances, and realms, therefore it has the characteristics of impermanence, suffering, emptiness, non-self, falsity, deception, and unreality. The mind generates aversion and turns away, without accepting or clinging, deeply entering without turning back. This is the liberation of the sphere of nothingness.

'The seventh, the liberation of the sphere of neither perception nor non-perception': If one abandons the sphere of nothingness and enters Samadhi by focusing the mind on neither perception nor non-perception, then one contemplates this Samadhi as relying on the skandhas, entrances, and realms, therefore it has the characteristics of impermanence, suffering, emptiness, non-self, falsity, deception, and unreality. The mind generates aversion and turns away, without accepting or clinging, deeply entering without turning back. This is the liberation of the sphere of neither perception nor non-perception.

'Eight'

滅受想背舍　背滅受想諸心心數法。是為滅受想背舍所以者何。諸佛弟子。患厭散亂心。欲入定休息。以涅槃法。安著身中。故云身證而想受滅也。

八勝處初門第二十五

一內有色相外觀色少。若好若丑。是名勝知勝見　二內有色相外觀色多。若好若丑。是名勝知勝見　三內無色相外觀色少亦爾　四內無色相外觀色多亦爾　五青勝處　六黃勝處　七赤勝處　八白勝處

次八背舍。而辯八勝處者。背舍雖能有背舍凈潔五欲之用。既是初觀。于緣中轉變。未得自在隨心。若欲得觀心純熟。轉變自在。必須進修勝處觀也。故次而明之。故大智度論作譬云。如人乘馬能破前陣。亦能自制其馬。故名勝處也。亦名八除入。

一內有色相外觀色少。若好若丑。是名勝知勝見　內有色相。外觀色少。初背舍而言少者。緣少故名少。若觀道未增。故須觀少因緣觀多畏難攝轉變不得隨心。若觀少好醜法中不凈。轉變自在。通達無礙。心無取。舍不起愛。憎是名勝知勝見也。

二內有色相外觀色多。若好若丑。是名勝知勝見　內有色相外觀色。如初背舍而言多者。觀多因緣。故名多觀。心既調則。觀多無妨。故言多。若於多好醜不凈境中。轉變自在。通達無礙。心無取捨。不起愛憎。是名勝知勝見也。

【現代漢語翻譯】現代漢語譯本滅盡受想，是背舍（vimoksha，解脫）的境界，背離並滅除感受、思想以及所有相關的心理活動。這就是滅受想背舍的含義。為什麼這麼說呢？因為諸佛的弟子，厭患散亂的心，想要進入禪定休息，便以涅槃（nirvana，寂滅）之法，安住在自身之中，所以說是身證而想受滅。

第八勝處之初門第二十五

一、自身內在有色想，向外觀看時，所見顏色少量，無論是好是醜，這被稱為勝知勝見（通過殊勝的智慧瞭解和看見）。二、自身內在有色想，向外觀看時，所見顏色大量，無論是好是醜，這被稱為勝知勝見。三、自身內在沒有色想，向外觀看時，所見顏色少量，情況與前相同。四、自身內在沒有色想，向外觀看時，所見顏色大量，情況與前相同。五、青勝處。六、黃勝處。七、赤勝處。八、白勝處。

在講述八背舍之後，接著闡述八勝處的原因是：背舍雖然能夠背離並捨棄對清凈五欲的執著，但畢竟只是初步的觀修，在所緣境中轉變，還不能完全自在隨心。如果想要觀修達到內心純熟，轉變自在的境界，就必須進一步修習勝處觀。所以接著闡明勝處。因此，《大智度論》中作譬喻說，如同人騎馬，既能衝破敵人的陣營，也能自如地駕馭自己的馬，所以稱為勝處，也稱為八除入。

一、自身內在有色想，向外觀看時，所見顏色少量，無論是好是醜，這被稱為勝知勝見。自身內在有色想，向外觀看時，所見顏色少量，最初的背舍之所以說『少』，是因為所緣的境界少，所以稱為少。如果觀修的道力沒有增長，那麼觀修大量的因緣會畏懼困難，難以攝持轉變，不能隨心所欲。如果在少量的好醜不凈之法中，能夠轉變自在，通達無礙，內心沒有取捨，不生起愛憎，這就稱為勝知勝見。

二、自身內在有色想，向外觀看時，所見顏色大量，無論是好是醜，這被稱為勝知勝見。自身內在有色想，向外觀看時，所見顏色大量，如同最初的背舍所說『多』，觀修大量的因緣，所以稱為多觀。如果內心已經調伏，那麼觀修大量的境界也沒有妨礙，所以說是多。如果在大量的好醜不凈的境界中，能夠轉變自在，通達無礙，內心沒有取捨，不生起愛憎，這就稱為勝知勝見。

【English Translation】 English version The cessation of perception and feeling is a state of vimoksha (vimoksha, liberation), turning away from and extinguishing feeling, thought, and all related mental activities. This is the meaning of the cessation of perception and feeling. Why is this so? Because the disciples of the Buddhas, weary of the distracted mind, wish to enter into meditative rest, and thus, with the Dharma of Nirvana (nirvana, extinction), abide within themselves, therefore it is said to be bodily realization and the cessation of perception and thought.

The First Gate of the Eight Overcomings, Twenty-fifth

Internally having the perception of form, when looking outward, seeing a small amount of color, whether good or bad, this is called knowing and seeing with overcoming (knowing and seeing through superior wisdom). 2. Internally having the perception of form, when looking outward, seeing a large amount of color, whether good or bad, this is called knowing and seeing with overcoming. 3. Internally having no perception of form, when looking outward, seeing a small amount of color, the situation is the same as before. 4. Internally having no perception of form, when looking outward, seeing a large amount of color, the situation is the same as before. 5. The overcoming of blue. 6. The overcoming of yellow. 7. The overcoming of red. 8. The overcoming of white.

The reason for explaining the Eight Overcomings after discussing the Eight Liberations is that although the Liberations can turn away from and abandon attachment to the five pure desires, they are, after all, only preliminary contemplations. Transforming within the object of focus, one is not yet completely free and in control. If one wishes to cultivate the mind to a state of purity and skillful transformation, one must further practice the contemplation of the Overcomings. Therefore, the Overcomings are explained next. Thus, the Mahaprajnaparamita-sastra uses the analogy of a person riding a horse, who can both break through the enemy's ranks and skillfully control their horse, hence it is called overcoming, and also called the Eight Deliverances.

Internally having the perception of form, when looking outward, seeing a small amount of color, whether good or bad, this is called knowing and seeing with overcoming. Internally having the perception of form, when looking outward, seeing a small amount of color, the initial liberation says 'small' because the object of focus is small, hence it is called small. If the power of cultivation has not increased, then contemplating a large amount of causes and conditions will be fearful and difficult, hard to control and transform, and one cannot follow one's heart's desire. If, in a small amount of good, bad, and impure dharmas, one can transform freely, understand without obstruction, and the mind has no grasping or rejection, and does not give rise to love or hate, this is called knowing and seeing with overcoming.
Internally having the perception of form, when looking outward, seeing a large amount of color, whether good or bad, this is called knowing and seeing with overcoming. Internally having the perception of form, when looking outward, seeing a large amount of color, as the initial liberation says 'large', contemplating a large amount of causes and conditions, hence it is called contemplating much. If the mind is already tamed, then contemplating a large amount of objects is not an obstacle, hence it is said to be much. If, in a large amount of good, bad, and impure realms, one can transform freely, understand without obstruction, and the mind has no grasping or rejection, and does not give rise to love or hate, this is called knowing and seeing with overcoming.

三內無色相外觀色少。若好若丑。是名勝知勝見　內無色相如二背舍。外觀色少。若好若丑等。皆如初勝處也。

四內無色相外觀色多。若好若丑。是名勝知勝見　內無色相如二背舍。外觀色多。若好若丑等。皆如二勝處也。

五青勝處　若觀青色。轉變自在。少能多多能少。光色照曜勝於背舍。所見青相亦不起法愛。是名青勝處也。

六黃勝處　類如青勝處中分別。

七赤勝處　類如青勝處中分別。

八白勝處　亦類如青勝處中分別。今用四色為勝處。依大智度論也。若纓絡經中。則以四大為四勝處也。

十一切處初門第二十六

一青一切處　二黃一切處　三赤一切處　四白一切處　五地一切處　六水一切處　七火一切處　八風一切處　九空一切處　十識一切處

次八勝處而辯十一切處者。勝處雖能少。觀中轉變自在而未普遍。今十一切處所觀普遍。是以次而明之。故大智度論云。背舍為初門。勝處為中行。一切處為成就也。三種觀足。即是觀禪體成就。通稱一切處者。皆從所觀境遍滿得名也。亦名十一切入。

一青一切處　還取前背舍勝處中少青色。使遍一切處皆青也。

二黃一切處　還取前背舍勝處中少黃色。使遍一切處皆黃也。

【現代漢語翻譯】現代漢語譯本三、內觀自身沒有色相，外觀少量顏色，無論是好的還是醜的，這叫做勝知勝見（通過觀察而獲得的殊勝智慧和見解）。內觀自身沒有色相，如同二背舍（兩種背離色相的禪定狀態），外觀少量顏色，無論是好的還是醜的等等，都和初勝處（最初的勝處）一樣。四、內觀自身沒有色相，外觀大量顏色，無論是好的還是醜的，這叫做勝知勝見。內觀自身沒有色相，如同二背舍，外觀大量顏色，無論是好的還是醜的等等，都和二勝處一樣。五、青勝處（以青色為對象的勝處）：如果觀想青色，能夠隨心所欲地轉變，少量可以變成大量，大量可以變成少量，光彩照耀勝過背舍。所見到的青色之相，也不會生起對法的貪愛，這叫做青勝處。六、黃勝處（以黃色為對象的勝處）：類似於青勝處中的分別。七、赤勝處（以紅色為對象的勝處）：類似於青勝處中的分別。八、白勝處（以白色為對象的勝處）：也類似於青勝處中的分別。現在用四種顏色作為勝處，依據的是《大智度論》。如果按照《纓絡經》中，則是以四大（地、水、火、風）作為四勝處。十、一切處初門第二十六一、青一切處（以青色為一切處）二、黃一切處（以黃色為一切處）三、赤一切處（以紅色為一切處）四、白一切處（以白色為一切處）五、地一切處（以地為一切處）六、水一切處（以水為一切處）七、火一切處（以火為一切處）八、風一切處（以風為一切處）九、空一切處（以空為一切處）十、識一切處（以識為一切處）在八勝處之後闡述十一切處，是因為勝處雖然能夠在少量觀想中隨心所欲地轉變，但還沒有普遍。現在十一切處所觀想的是普遍的。因此接著闡明它。所以《大智度論》說：背舍是初門，勝處是中行，一切處是成就。三種觀想完備，就是觀禪的本體成就。通稱為一切處，都是從所觀的境界遍滿而得名。也叫做十一切入。一、青一切處：還是取用前面背舍勝處中少量的青色，使遍佈一切處都是青色。二、黃一切處：還是取用前面背舍勝處中少量的黃色，使遍佈一切處都是黃色。

【English Translation】 English version Three: Internally, there is no perception of form; externally, one perceives a small amount of color, whether it is beautiful or ugly. This is called 'superior knowing, superior seeing' (a special wisdom and insight gained through observation). Internally, there is no perception of form, like the two 'deliverances from form' (two meditative states that transcend form). Externally, one perceives a small amount of color, whether it is beautiful or ugly, and so on, all like the initial 'sphere of mastery' (the first sphere of mastery). Four: Internally, there is no perception of form; externally, one perceives a large amount of color, whether it is beautiful or ugly. This is called 'superior knowing, superior seeing'. Internally, there is no perception of form, like the two 'deliverances from form'. Externally, one perceives a large amount of color, whether it is beautiful or ugly, and so on, all like the second 'sphere of mastery'. Five: The 'sphere of mastery of blue' (the sphere of mastery with blue as the object): If one contemplates the color blue, one can transform it at will, making a small amount large and a large amount small. Its radiant light surpasses the 'deliverances from form'. The perceived appearance of blue does not give rise to craving for the Dharma. This is called the 'sphere of mastery of blue'. Six: The 'sphere of mastery of yellow' (the sphere of mastery with yellow as the object): Similar to the distinctions made in the 'sphere of mastery of blue'. Seven: The 'sphere of mastery of red' (the sphere of mastery with red as the object): Similar to the distinctions made in the 'sphere of mastery of blue'. Eight: The 'sphere of mastery of white' (the sphere of mastery with white as the object): Also similar to the distinctions made in the 'sphere of mastery of blue'. Now, we use the four colors as the spheres of mastery, based on the 'Mahaprajnaparamita Shastra' (Great Treatise on the Perfection of Wisdom). If according to the 'Garland Sutra', the four great elements (earth, water, fire, and wind) are the four spheres of mastery. Ten: The Initial Gate of the All-Encompassing Spheres, Chapter Twenty-Six One: The 'all-encompassing sphere of blue' (blue as the all-encompassing sphere). Two: The 'all-encompassing sphere of yellow' (yellow as the all-encompassing sphere). Three: The 'all-encompassing sphere of red' (red as the all-encompassing sphere). Four: The 'all-encompassing sphere of white' (white as the all-encompassing sphere). Five: The 'all-encompassing sphere of earth' (earth as the all-encompassing sphere). Six: The 'all-encompassing sphere of water' (water as the all-encompassing sphere). Seven: The 'all-encompassing sphere of fire' (fire as the all-encompassing sphere). Eight: The 'all-encompassing sphere of wind' (wind as the all-encompassing sphere). Nine: The 'all-encompassing sphere of space' (space as the all-encompassing sphere). Ten: The 'all-encompassing sphere of consciousness' (consciousness as the all-encompassing sphere). The reason for explaining the ten 'all-encompassing spheres' after the eight 'spheres of mastery' is that, although the 'spheres of mastery' allow for transformation at will in a limited contemplation, they are not yet universal. Now, the ten 'all-encompassing spheres' contemplate the universal. Therefore, it is explained next. Thus, the 'Mahaprajnaparamita Shastra' says: 'Deliverance from form is the initial gate, spheres of mastery are the middle practice, and all-encompassing spheres are the accomplishment.' The completion of the three contemplations is the accomplishment of the essence of contemplation-meditation. It is generally called 'all-encompassing spheres' because it is named after the pervasiveness of the contemplated realm. It is also called the ten 'all-encompassing entrances'. One: The 'all-encompassing sphere of blue': One still takes the small amount of blue color from the previous 'deliverance from form' and 'sphere of mastery', making all places everywhere blue. Two: The 'all-encompassing sphere of yellow': One still takes the small amount of yellow color from the previous 'deliverance from form' and 'sphere of mastery', making all places everywhere yellow.

三赤一切處　還取前背舍勝處中少赤色。使遍一切處皆赤也。

四白一切處　還取前背舍勝處中少白色。使一切處皆白也。

五地一切處　還取前背舍勝處中少地色。使一切處皆地色。

六水一切處　還取前背舍勝處中少水色。使一切處皆水色也。

七火一切處　還取前背舍勝處中少火色。使一切處皆火色也。

八風一切處　還取前背舍勝處中少風色。使一切處皆風色。

九空一切處　還入前虛空背舍定。使一切處皆空也。

十識一切處　還入前識處背舍。使一切處皆有識也。

十四變化初門第二十七

初禪二變化　二禪三變化　三禪四變化　四禪五變化合十四變化

次十一切處而辯十四變化者。上所明觀禪。正體雖備猶未辯其功用。今欲學六通之用。必須先修變化心也。通言變化者。能使無而欻有有而欻無。故名為變化也。

一初禪二變化　一初禪初禪化。能變化自地也。二初禪欲界化。能變化下欲界地。

二禪三變化　一二禪二禪化。能變化自地也。二二禪初禪化。能變化下初禪地也。三二禪欲界化。能變化下欲界地也。

三禪四變化　一三禪三禪化。能變化自地也。二三禪二禪化。能變化下二禪地也。三三禪初禪化。能變

【現代漢語翻譯】現代漢語譯本三、赤一切處：還是取前面背舍、勝處中少許的赤色，使一切地方都變成赤色。

四、白一切處：還是取前面背舍、勝處中少許的白色，使一切地方都變成白色。

五、地一切處：還是取前面背舍、勝處中少許的地色，使一切地方都變成地色。

六、水一切處：還是取前面背舍、勝處中少許的水色，使一切地方都變成水色。

七、火一切處：還是取前面背舍、勝處中少許的火色，使一切地方都變成火色。

八、風一切處：還是取前面背舍、勝處中少許的風色，使一切地方都變成風色。

九、空一切處：還是進入前面虛空背舍定，使一切地方都變成空。

十、識一切處：還是進入前面識處背舍，使一切地方都變成有識。

十四變化初門第二十七

初禪二變化，二禪三變化，三禪四變化，四禪五變化，合起來是十四變化。

接下來解釋十一切處，然後辨析十四變化。上面所說明的觀禪，正體雖然完備，但還沒有說明它的功用。現在想要學習六通的運用，必須先修習變化心。所謂『變化』，是指能夠使沒有的突然出現，有的突然消失，所以叫做『變化』。

一、初禪二變化：一、初禪初禪化，能夠變化自身所處的初禪地（初禪：Dhyana of the First Jhana）。二、初禪欲界化，能夠變化下方的欲界地（欲界：Desire Realm）。

二禪三變化：一、二禪二禪化，能夠變化自身所處的二禪地（二禪：Dhyana of the Second Jhana）。二、二禪初禪化，能夠變化下方的初禪地。三、二禪欲界化，能夠變化下方的欲界地。

三禪四變化：一、三禪三禪化，能夠變化自身所處的三禪地（三禪：Dhyana of the Third Jhana）。二、三禪二禪化，能夠變化下方的二禪地。三、三禪初禪化，能夠變化

【English Translation】 English version Three, Red Everywhere: Again, take a little of the red color from the previously practiced backsides, surpassing places, and make all places red.

Four, White Everywhere: Again, take a little of the white color from the previously practiced backsides, surpassing places, and make all places white.

Five, Earth Everywhere: Again, take a little of the earth color from the previously practiced backsides, surpassing places, and make all places the color of earth.

Six, Water Everywhere: Again, take a little of the water color from the previously practiced backsides, surpassing places, and make all places the color of water.

Seven, Fire Everywhere: Again, take a little of the fire color from the previously practiced backsides, surpassing places, and make all places the color of fire.

Eight, Wind Everywhere: Again, take a little of the wind color from the previously practiced backsides, surpassing places, and make all places the color of wind.

Nine, Emptiness Everywhere: Again, enter the previously practiced backside of the space meditation, making all places empty.

Ten, Consciousness Everywhere: Again, enter the previously practiced backside of the consciousness meditation, making all places conscious.

Fourteen Transformations, Initial Gate, Twenty-seventh

First Dhyana (初禪) has two transformations, Second Dhyana (二禪) has three transformations, Third Dhyana (三禪) has four transformations, Fourth Dhyana (四禪) has five transformations, totaling fourteen transformations.

Next, explaining the ten everywhere and then distinguishing the fourteen transformations. The contemplation meditation explained above, although complete in its essence, has not yet explained its function. Now, wanting to learn the use of the six superknowledges, one must first cultivate the mind of transformation. 'Transformation' means being able to make what is not suddenly appear, and what is suddenly disappear, hence it is called 'transformation'.

One, First Dhyana (初禪) has two transformations: One, First Dhyana (初禪) transforms First Dhyana (初禪), able to transform its own realm. Two, First Dhyana (初禪) transforms the Desire Realm (欲界), able to transform the lower Desire Realm.

Second Dhyana (二禪) has three transformations: One, Second Dhyana (二禪) transforms Second Dhyana (二禪), able to transform its own realm. Two, Second Dhyana (二禪) transforms First Dhyana (初禪), able to transform the lower First Dhyana (初禪) realm. Three, Second Dhyana (二禪) transforms the Desire Realm (欲界), able to transform the lower Desire Realm.

Third Dhyana (三禪) has four transformations: One, Third Dhyana (三禪) transforms Third Dhyana (三禪), able to transform its own realm. Two, Third Dhyana (三禪) transforms Second Dhyana (二禪), able to transform the lower Second Dhyana (二禪) realm. Three, Third Dhyana (三禪) transforms First Dhyana (初禪), able to transform

化下初禪地也。四三禪欲界化。能變化下欲界地也。

四禪五變化　一四禪四禪化。能變化自地也。二四禪三禪化。能變化下三禪地也。三四禪二禪化。能變化下二禪地也。四四禪初禪化。能變化下初禪地也。五四禪欲界化。能變化下欲界地也。

六神通初門第二十八

一天眼通　二天耳通　三知他心通　四宿命通　五身如意通　六漏盡通

次變化而辯六神通者。此有三意不同。若依報得神通。得神通方能變化。若是修得神通。則先修變化。方得神通。今此既約修得次第。故次變化而辯神通。此皆名通者。纓絡經云。神名天心。通名慧性。天然之慧。徹照無礙。故名神通。

一天眼通　修天眼者。若於深禪定中。發得色界四大清凈造色住。眼根中即能見六道眾生死此生彼。及見一切世間種種形色。是為天眼通。

二天耳通　修天耳者。若於深禪定中。發得色界四大清凈造色住。耳根中即能聞六道眾生語言。及世間種種音聲。是為天耳通。

三知他心通　修他心智者。若於深禪定中。發他心智。即能知六道眾生心及數法。種種所緣念事。是為他心通。

四宿命通　修宿命通者。若於深禪定中。發宿命智。即能知自過去一世二世百千萬世乃至八萬大劫宿命。及所行之事

【現代漢語翻譯】現代漢語譯本四禪能變化下初禪的境界。四禪、三禪能變化欲界的境界。能變化到下方的欲界境界。四禪有五種變化：一、四禪能變化四禪，能變化自身所處的境界。二、四禪能變化三禪，能變化下方的三禪境界。三、四禪能變化二禪，能變化下方的二禪境界。四、四禪能變化初禪，能變化下方的初禪境界。五、四禪能變化欲界，能變化下方的欲界境界。第六部分神通初門第二十八一、天眼通二、天耳通三、知他心通四、宿命通五、身如意通六、漏盡通接下來在變化之後辨析六神通。這裡有三種不同的含義。如果是依靠果報而獲得的神通，那麼先獲得神通才能變化。如果是通過修行而獲得的神通，那麼先修行變化，才能獲得神通。現在這裡是按照修行的次第來講述，所以接著變化之後辨析神通。這些都稱為『通』，《纓絡經》中說：『神』名為天心，『通』名為慧性。天然的智慧，徹底照見而沒有阻礙，所以名為神通。一、天眼通修習天眼的人，如果在深禪定中，發起四大清凈所造的色法，安住在眼根中，就能看見六道眾生的死亡和出生，以及看見一切世間的種種形色，這就是天眼通。二、天耳通修習天耳的人，如果在深禪定中，發起四大清凈所造的色法，安住在耳根中，就能聽見六道眾生的語言，以及世間種種音聲，這就是天耳通。三、知他心通修習知他人心智的人，如果在深禪定中，發起知他人心智，就能知道六道眾生的心以及心所相應的法，種種所緣的念頭和事情，這就是他心通。四、宿命通修習宿命通的人，如果在深禪定中，發起宿命智，就能知道自己過去一世、二世、百千萬世，乃至八萬大劫的宿命，以及所做的事情。

【English Translation】 English version The fourth Dhyana (Chán, 禪) can transform into the realm of the first Dhyana (Chán, 禪). The fourth and third Dhyanas (Chán, 禪) can transform into the realm of the desire realm (欲界, yùjiè). It can transform into the lower desire realm. The fourth Dhyana (Chán, 禪) has five transformations: First, the fourth Dhyana (Chán, 禪) can transform into the fourth Dhyana (Chán, 禪), capable of transforming its own realm. Second, the fourth Dhyana (Chán, 禪) can transform into the third Dhyana (Chán, 禪), capable of transforming into the lower third Dhyana (Chán, 禪) realm. Third, the fourth Dhyana (Chán, 禪) can transform into the second Dhyana (Chán, 禪), capable of transforming into the lower second Dhyana (Chán, 禪) realm. Fourth, the fourth Dhyana (Chán, 禪) can transform into the first Dhyana (Chán, 禪), capable of transforming into the lower first Dhyana (Chán, 禪) realm. Fifth, the fourth Dhyana (Chán, 禪) can transform into the desire realm (欲界, yùjiè), capable of transforming into the lower desire realm. Section Six: The Initial Gate of the Six Supernormal Powers (神通, shéntōng) Twenty-eighth One: Heavenly Eye (天眼通, tiānyǎntōng) Two: Heavenly Ear (天耳通, tiān'ěrtōng) Three: Knowing Others' Minds (知他心通, zhī tāxīntōng) Four: Knowing Past Lives (宿命通, sùmìngtōng) Five: Spiritual Power of the Body (身如意通, shēn rúyìtōng) Six: Extinction of Outflows (漏盡通, lòujìntōng) Next, after transformation, we discuss the six supernormal powers (神通, shéntōng). There are three different meanings here. If one obtains supernormal powers (神通, shéntōng) through karmic retribution, then one can only transform after obtaining supernormal powers (神通, shéntōng). If one obtains supernormal powers (神通, shéntōng) through cultivation, then one must first cultivate transformation before obtaining supernormal powers (神通, shéntōng). Here, we are discussing the order of cultivation, so we discuss supernormal powers (神通, shéntōng) after transformation. These are all called 'powers' (通, tōng). The Yingluo Sutra says: 'Shen (神)' is called the mind of heaven, and 'Tong (通)' is called the nature of wisdom. Natural wisdom thoroughly illuminates without obstruction, so it is called supernormal power (神通, shéntōng). One: Heavenly Eye (天眼通, tiānyǎntōng) Those who cultivate the Heavenly Eye (天眼通, tiānyǎntōng), if in deep Samadhi (深禪定, shēn chándìng), they generate the pure material form created by the four great elements (四大, sìdà), residing in the eye-root, they can see the death and birth of beings in the six realms (六道, liùdào), and see all kinds of forms and colors in the world. This is the Heavenly Eye (天眼通, tiānyǎntōng). Two: Heavenly Ear (天耳通, tiān'ěrtōng) Those who cultivate the Heavenly Ear (天耳通, tiān'ěrtōng), if in deep Samadhi (深禪定, shēn chándìng), they generate the pure material form created by the four great elements (四大, sìdà), residing in the ear-root, they can hear the languages of beings in the six realms (六道, liùdào), and all kinds of sounds in the world. This is the Heavenly Ear (天耳通, tiān'ěrtōng). Three: Knowing Others' Minds (知他心通, zhī tāxīntōng) Those who cultivate the wisdom of knowing others' minds, if in deep Samadhi (深禪定, shēn chándìng), they generate the wisdom of knowing others' minds, they can know the minds of beings in the six realms (六道, liùdào) and the corresponding mental states, and all kinds of objects and matters of thought. This is the power of knowing others' minds (他心通, tāxīntōng). Four: Knowing Past Lives (宿命通, sùmìngtōng) Those who cultivate the power of knowing past lives, if in deep Samadhi (深禪定, shēn chándìng), they generate the wisdom of knowing past lives, they can know their own past lives for one, two, hundreds of thousands of lives, even up to eighty thousand great kalpas (大劫, dàjié), and the things they have done.

。亦能知六道眾生所有宿命。及所作之事。是為宿命智也。

五身如意通　修身通者。若於深禪定中發得身通。通有二種。一者飛行速到山障無礙。二能轉變自身他身。及世間所有。隨心自在。是為身如意通。

六漏盡通　修漏盡通者。若於深禪定中。發見思真智則三漏永盡。是為漏盡神通也。

九次第定初門第二十九

一初禪　二二禪　三三禪　四四禪　五空處　六識處　七無所有處　八非有想非無想處　九滅受想次第定

次六通而辯九次第定者。上所明禪。雖體用具足。而並是觀禪。未明練熟調柔之相。今欲修練觀禪體用。令純熟入體。及起時心無間念。故次明也。通言次第定者。若入禪時。深心智慧深利。能從一禪入一禪。心心相續。無異念間。雜故名次第定也。

初禪次第定　離諸欲惡不善法。有覺有觀。離生喜樂。入初禪定時。是中初禪定觀均齊。自識其心。其心次第而入無有剎那雜念。間入初禪定。是為初禪次第定。

二禪次第定　若從初禪。入二禪時。是中二禪定觀均齊。自識其心。其心次第而入。無有剎那雜念間入二禪定。是為二禪次第定。

三禪次第定　意類如初禪二禪中明。

四禪次第定　意亦類如初禪二禪中明。

五虛空處次

【現代漢語翻譯】現代漢語譯本：也能知道六道眾生過去的所有生命狀態，以及他們所做的事情。這就是宿命智。

五、身如意通：修習身通的人，如果在深禪定中獲得身通，身通有兩種。一是飛行迅速到達，對於山等障礙沒有阻礙；二是能夠轉變自身、他人之身，以及世間所有事物，隨心自在。這就是身如意通。

六、漏盡通：修習漏盡通的人，如果在深禪定中，生起見思真智，那麼三種煩惱（三漏）就永遠斷盡。這就是漏盡神通。

九、次第定初門第二十九

一、初禪；二、二禪；三、三禪；四、四禪；五、空無邊處定；六、識無邊處定；七、無所有處定；八、非想非非想處定；九、滅受想定。

在六通之後闡述九次第定，是因為前面所說的禪定，雖然體和用都具備，但都是觀禪，還沒有達到純熟調柔的狀態。現在想要修習觀禪的體和用，使之純熟並融入自身，以及在入定和出定時心中沒有間斷的念頭，所以接著闡述九次第定。所謂次第定，是指在入禪定時，內心智慧深刻銳利，能夠從一個禪定進入另一個禪定，心念相續不斷，沒有其他雜念的間雜，所以稱為次第定。

初禪次第定：離開各種慾望、邪惡和不善的法，有覺（vitarka）有觀（vicara），由離欲而生喜樂，進入初禪定時，這時初禪的定和觀達到均衡，自己能夠認識自己的心，心念次第進入初禪，沒有剎那的雜念間雜，進入初禪定，這就是初禪次第定。

二禪次第定：如果從初禪進入二禪時，這時二禪的定和觀達到均衡，自己能夠認識自己的心，心念次第進入二禪，沒有剎那的雜念間雜，進入二禪定，這就是二禪次第定。

三禪次第定：意義與初禪、二禪中的說明類似。

四禪次第定：意義也與初禪、二禪中的說明類似。

五、虛空處次第

【English Translation】 English version: Also, one can know all the past lives of beings in the six realms (六道眾生, liù dào zhòng shēng) [the realms of gods, demigods, humans, animals, hungry ghosts, and hell beings], and the deeds they have done. This is the 'knowledge of past lives' (宿命智, sù mìng zhì).

Fifth, the 'spiritual power of mastery over the body' (身如意通, shēn rú yì tōng): Those who cultivate the spiritual power of the body, if they attain it in deep meditative concentration (深禪定, shēn chán dìng), there are two types of spiritual power. First, flying swiftly and arriving without obstruction from mountains and other obstacles. Second, being able to transform one's own body, the bodies of others, and all things in the world, at will. This is the 'spiritual power of mastery over the body'.

Sixth, the 'spiritual power of the extinction of outflows' (漏盡通, lòu jìn tōng): Those who cultivate the spiritual power of the extinction of outflows, if in deep meditative concentration, they generate the true wisdom of seeing and thinking (見思真智, jiàn sī zhēn zhì), then the three outflows (三漏, sān lòu) [the outflows of desire, becoming, and ignorance] will be forever extinguished. This is the 'spiritual power of the extinction of outflows'.

Ninth, the 'Initial Gate of the Nine Successive Dwellings' (九次第定初門, jiǔ cì dì dìng chū mén) - Twenty-ninth

First, the first dhyana (初禪, chū chán); second, the second dhyana (二禪, èr chán); third, the third dhyana (三禪, sān chán); fourth, the fourth dhyana (四禪, sì chán); fifth, the 'sphere of unbounded space' (空無邊處, kōng wú biān chù); sixth, the 'sphere of unbounded consciousness' (識無邊處, shí wú biān chù); seventh, the 'sphere of nothingness' (無所有處, wú suǒ yǒu chù); eighth, the 'sphere of neither perception nor non-perception' (非想非非想處, fēi xiǎng fēi fēi xiǎng chù); ninth, the 'cessation of perception and sensation' (滅受想, miè shòu xiǎng).

Expounding on the 'Nine Successive Dwellings' (九次第定, jiǔ cì dì dìng) after the six superknowledges (六通, liù tōng) is because the dhyanas explained above, although complete in both essence and function, are all 'contemplative dhyanas' (觀禪, guān chán) and have not yet reached a state of refined skill and pliancy. Now, one wishes to cultivate the essence and function of contemplative dhyana, making it pure and integrated, and ensuring that there is no interruption of thought when entering and exiting the samadhi. Therefore, the 'Nine Successive Dwellings' are explained next. The term 'successive dwelling' means that when entering dhyana, one's mind is deeply wise and sharp, capable of moving from one dhyana to another, with thoughts following each other continuously, without the intrusion of other distracting thoughts. Therefore, it is called 'successive dwelling'.

The 'successive dwelling of the first dhyana' (初禪次第定, chū chán cì dì dìng): Separating from all desires, evil, and unwholesome dharmas, with initial application (覺, vitarka) and sustained application (觀, vicara), joy and happiness born of detachment, entering the first dhyana samadhi. At this time, the concentration and contemplation of the first dhyana are balanced, one is aware of one's own mind, and the mind enters the first dhyana successively, without any momentary distracting thoughts. Entering the first dhyana samadhi, this is the 'successive dwelling of the first dhyana'.

The 'successive dwelling of the second dhyana' (二禪次第定, èr chán cì dì dìng): If one enters the second dhyana from the first dhyana, at this time, the concentration and contemplation of the second dhyana are balanced, one is aware of one's own mind, and the mind enters the second dhyana successively, without any momentary distracting thoughts. Entering the second dhyana samadhi, this is the 'successive dwelling of the second dhyana'.

The meaning of the 'successive dwelling of the third dhyana' (三禪次第定, sān chán cì dì dìng) is similar to the explanations in the first and second dhyanas.

The meaning of the 'successive dwelling of the fourth dhyana' (四禪次第定, sì chán cì dì dìng) is also similar to the explanations in the first and second dhyanas.

Fifth, the 'successive dwelling of the sphere of unbounded space' (虛空處次第, xū kōng chù cì dì)

第定　意亦類同初禪二禪中明。

六識處次第定　意亦類如初禪二禪中明。

七無所有處次第定　意亦類同初禪二禪中明。

八非有想非無想處次第定　意亦類同初禪二禪中明。

九滅受想次第定　若從非有想非無想。入滅受想定時。於是定前。自識其心要期心利。心心次第而入。無有剎那雜念間入滅受想定。是為滅受想次第定也。

三三昧初門第三十

一有覺有觀三昧　二無覺有觀三昧　三無覺無觀三昧

次九次第定而辯三三昧者。九次第定體。乃即是三三昧。但有離合名數。多少不同制立有異。其意(云云)。所以者何。九次第定。通練諸禪。自無別體。三三昧亦爾。故知體無異法。而無定名。九定名數雖多。不取中間。三昧名數雖少。而通中間合取九定。一往從諸禪理事以得名三昧。一往從諸禪事理而受稱。是為小異。故次九定以明三三昧也。通言三昧者。三摩提。秦言正心行處。是心從無始已來。常曲不端。得是直故。故名三昧。

一有覺有觀三昧　若以空無相無作相應心入諸定。觀初禪及方便中。則一切覺觀俱禪。皆悉正直。故名有覺有觀三昧。

二無覺有觀三昧　若以空無相無作相應心入諸定。觀中間禪。則一切無覺有觀禪。皆悉正直。故名無

【現代漢語翻譯】現代漢語譯本第定：其含義與在初禪（初禪定，指色界四禪天的第一禪定）和二禪（二禪定，指色界四禪天的第二禪定）中闡述的類似。

六識處次第定：其含義也類似於在初禪和二禪中闡述的。

七無所有處次第定：其含義也與初禪和二禪中闡述的類似。

八非有想非無想處次第定：其含義也與初禪和二禪中闡述的類似。

九滅受想次第定：如果從非有想非無想處（非想非非想處定，指無色界四空天的第四空天）進入滅受想定（滅盡定，一種甚深的禪定狀態），那麼在這個定境之前，修行者自己清楚地知道自己的心，並預先設定目標和利益，心念依次進入滅受想定，沒有絲毫雜念的間斷。這就是滅受想次第定。

三三昧初門第三十

一、有覺有觀三昧（有尋有伺三昧，指伴隨粗細思考的正定）二、無覺有觀三昧（無尋唯伺三昧，指只有細微思考的正定）三、無覺無觀三昧（無尋無伺三昧，指沒有任何思考的正定）

接下來，在九次第定（九次第定，指從初禪到滅盡定的九個禪定次第）之後辨析三種三昧的原因是：九次第定的本體實際上就是這三種三昧。只是因為離合、名數和數量的不同，才設立了不同的名稱。其含義是（如前所述）。為什麼這麼說呢？九次第定普遍地練習各種禪定，自身並沒有特別的本體。三種三昧也是如此。因此，要知道本體並沒有不同，也沒有固定的名稱。九定的名稱雖然多，但不取中間狀態。三昧的名稱雖然少，卻貫通中間狀態，總括了九定。一種是從諸禪的事和理上得到三昧的名稱，一種是從諸禪的事和理上接受稱呼。這就是細微的差別。因此，在九定之後闡明三種三昧。

總的來說，三昧（Samadhi）是梵語「三摩提」的意譯，意為正心行處。這是因為心從無始以來，常常是彎曲而不端正的，得到三昧的正直，所以稱為三昧。

一、有覺有觀三昧：如果以空、無相、無作（空無相無作，佛教的三解脫門）相應的心進入各種禪定，觀察初禪以及方便地（方便地，指進入禪定前的準備階段）中的一切覺觀（覺觀，指粗細的思考），都完全正直，所以稱為有覺有觀三昧。

二、無覺有觀三昧：如果以空、無相、無作相應的心進入各種禪定，觀察中間禪（中間禪，指位於初禪和二禪之間的禪定），那麼一切無覺有觀禪都完全正直，所以稱為無

【English Translation】 English version The meaning of the 'Sequential Samadhi of the Fourth Dhyana' is similar to what is explained in the First Dhyana (First Dhyana Samadhi, referring to the first of the four Dhyana heavens in the Realm of Form) and Second Dhyana (Second Dhyana Samadhi, referring to the second of the four Dhyana heavens in the Realm of Form).

The meaning of the 'Sequential Samadhi of the Six Sense Bases' is also similar to what is explained in the First Dhyana and Second Dhyana.

The meaning of the 'Sequential Samadhi of the Seventh Station of No-Thingness' is also similar to what is explained in the First Dhyana and Second Dhyana.

The meaning of the 'Sequential Samadhi of the Eighth Station of Neither Perception Nor Non-Perception' is also similar to what is explained in the First Dhyana and Second Dhyana.

The 'Sequential Samadhi of the Cessation of Perception and Feeling': If one enters the Samadhi of Cessation of Perception and Feeling (Nirodha-samāpatti, a very deep state of meditation) from the Station of Neither Perception Nor Non-Perception (Naiva-saṃjñā-nāsaṃjñāyatana, referring to the fourth of the four formless realms), then before entering this Samadhi, the practitioner clearly knows their own mind, sets a goal and benefit beforehand, and enters the Samadhi of Cessation of Perception and Feeling with successive mental states, without any interruption of distracting thoughts. This is the Sequential Samadhi of the Cessation of Perception and Feeling.

The Thirtieth Chapter: The Initial Gate of the Three Samadhis

Samadhi with Initial and Sustained Application (Savitarka-savicara-samadhi, referring to the samadhi accompanied by gross and subtle thinking) 2. Samadhi without Initial Application but with Sustained Application (Avitarka-vicara-matra-samadhi, referring to the samadhi with only subtle thinking) 3. Samadhi without Initial and Sustained Application (Avitarka-avicara-samadhi, referring to the samadhi without any thinking)

The reason for discussing the Three Samadhis after the Nine Sequential Samadhis (Nine Sequential Samadhis, referring to the nine successive stages of meditation from the First Dhyana to the Cessation of Perception and Feeling) is that the essence of the Nine Sequential Samadhis is actually these Three Samadhis. It is only because of the differences in separation and combination, names, and quantity that different names are established. The meaning is (as mentioned before). Why is this so? The Nine Sequential Samadhis universally practice various meditations and do not have a special essence of their own. The Three Samadhis are also like this. Therefore, one should know that the essence is not different, and there is no fixed name. Although the names of the Nine Samadhis are many, they do not take the intermediate states. Although the names of the Three Samadhis are few, they encompass the intermediate states and include all Nine Samadhis. One way is to obtain the name of Samadhi from the affairs and principles of the various Dhyanas, and another way is to receive the name from the affairs and principles of the various Dhyanas. This is a slight difference. Therefore, the Three Samadhis are explained after the Nine Samadhis.

Generally speaking, Samadhi (Samadhi) is the translated meaning of the Sanskrit word 'Samadhi', which means the place where the mind acts correctly. This is because the mind has always been crooked and not upright since beginningless time. It is called Samadhi because it obtains the straightness of Samadhi.

Samadhi with Initial and Sustained Application: If one enters various meditations with a mind corresponding to emptiness, signlessness, and non-action (Sunyata-animitta-apranihita, the three doors of liberation in Buddhism), and observes that all initial and sustained applications (Vitarka-vicara, referring to gross and subtle thinking) in the First Dhyana and the preparatory stage (Upacara, referring to the preparatory stage before entering meditation) are completely upright, it is called Samadhi with Initial and Sustained Application.
Samadhi without Initial Application but with Sustained Application: If one enters various meditations with a mind corresponding to emptiness, signlessness, and non-action, and observes the intermediate Dhyana (Madhyama-dhyana, referring to the meditation between the First Dhyana and the Second Dhyana), then all meditations without initial application but with sustained application are completely upright, so it is called

覺有觀三昧。

三無覺無觀三昧　若以空無相無作相應心入諸定。觀無覺無觀禪中。則從二禪乃至滅受想定一切定。觀諸無覺無觀。皆悉正直。故名無覺無觀三昧也。

師子奮迅三昧初門第三十一

有二種師子奮迅三昧　一奮迅入　二奮迅出

次三三昧而辯師子奮迅三昧者。大品經中佛自誠言。菩薩依九次第定。入師子奮迅三昧。三三昧與九定法相既同。故次三三昧而明。于義無乖也。所言師子奮迅者。借譬以顯法也。如世師子奮迅。為二事故一為奮卻塵土。二能前走卻走。捷疾異於諸獸。此三昧亦爾。一則奮除障定細微無知之惑。二能入出捷疾無間。異上所得諸禪定也。故名師子奮迅三昧。

一入禪奮迅　師子奮迅入三昧者。離欲惡不善法。有覺有觀入初禪。如是次第入二禪三禪四禪。空處識處無所有處。非有想非無想處。滅受想定。是為奮迅入也。

二出禪奮迅　師子奮迅出者。從滅受想定起。還入非有想非無想。非有想非無想起。還入無所有處。如是識處空處四三二禪初禪。乃至出散心中。是為奮迅出。

超越三昧初門第三十二

一超入　二超出

次師子奮迅而辯超越者。大品經佛自誠言。菩薩依師子奮迅三昧。入超越三昧。所以名超越者。能超過

【現代漢語翻譯】現代漢語譯本覺有觀三昧。

三無覺無觀三昧：若以空、無相、無作相應的心進入各種禪定，觀察無覺無觀禪中的狀態，那麼從二禪乃至滅受想定一切禪定，觀察所有無覺無觀的狀態，都完全正直。因此稱為無覺無觀三昧。

師子奮迅三昧初門第三十一

有兩種師子奮迅三昧：一、奮迅入；二、奮迅出。

在三種三昧之後辨析師子奮迅三昧的原因是，《大品經》中佛陀親自誠懇地說，菩薩依靠九次第定，進入師子奮迅三昧。三種三昧與九次第定的法相既然相同，所以緊接著三種三昧之後闡明，在義理上沒有衝突。所說的『師子奮迅』，是借用比喻來顯明佛法。如同世間的獅子奮迅，是爲了兩件事：一是奮力抖掉塵土，二是能夠向前跑也能向後跑，敏捷快速異於其他野獸。這個三昧也是這樣，一是奮力去除障礙禪定的細微無知之惑，二是能夠進入和出來都敏捷快速沒有間斷，不同於上面所獲得的各種禪定。所以稱為師子奮迅三昧。

一、入禪奮迅：師子奮迅入三昧，就是離開慾望、邪惡、不善之法，有覺有觀地進入初禪（Dhyana）。像這樣依次進入二禪（Dhyana）、三禪（Dhyana）、四禪（Dhyana）、空無邊處（Akasanantyayatana）、識無邊處（Vijnananantyayatana）、無所有處（Akincanyayatana）、非想非非想處（Naivasamjnanasamjnatayatana）、滅受想定（Nirodhasamapatti）。這就是奮迅入。

二、出禪奮迅：師子奮迅出，就是從滅受想定（Nirodhasamapatti）起身，返回進入非想非非想處（Naivasamjnanasamjnatayatana），從非想非非想處（Naivasamjnanasamjnatayatana）起身，返回進入無所有處（Akincanyayatana）。像這樣依次經過識無邊處（Vijnananantyayatana）、空無邊處（Akasanantyayatana）、四禪（Dhyana）、三禪（Dhyana）、二禪（Dhyana）、初禪（Dhyana），乃至回到散亂心中。這就是奮迅出。

超越三昧初門第三十二

一、超入；二、超出。

在師子奮迅三昧之後辨析超越三昧的原因是，《大品經》中佛陀親自誠懇地說，菩薩依靠師子奮迅三昧，進入超越三昧。之所以稱為『超越』，是因為能夠超過……

【English Translation】 English version Samadhi with Initial and Sustained Application of Mind.

Samadhi without Initial and Sustained Application of Mind: If one enters various samadhis with a mind corresponding to emptiness, signlessness, and non-action, and observes the state in the dhyana without initial and sustained application of mind, then from the second dhyana to the cessation of perception and feeling, observing all states without initial and sustained application of mind, all are completely upright. Therefore, it is called Samadhi without Initial and Sustained Application of Mind.

Initial Gateway to the Lion's Swift Arising Samadhi, Chapter Thirty-One

There are two types of Lion's Swift Arising Samadhi: 1. Swift Arising Entry; 2. Swift Arising Exit.

The reason for discussing the Lion's Swift Arising Samadhi after the three samadhis is that in the Mahaprajnaparamita Sutra, the Buddha himself sincerely said that Bodhisattvas rely on the nine successive absorptions to enter the Lion's Swift Arising Samadhi. Since the characteristics of the three samadhis and the nine successive absorptions are the same, it is explained immediately after the three samadhis, which is not contradictory in meaning. The so-called 'Lion's Swift Arising' is using a metaphor to reveal the Dharma. Just as a lion in the world swiftly arises for two reasons: one is to vigorously shake off dust, and the other is to be able to run forward and backward, with agility and speed different from other beasts. This samadhi is also like this: one is to vigorously remove the subtle and ignorant delusions that obstruct samadhi, and the other is to be able to enter and exit swiftly without interruption, different from the various dhyanas and samadhis obtained above. Therefore, it is called Lion's Swift Arising Samadhi.

Swift Arising Entry into Dhyana: The Lion's Swift Arising Entry Samadhi is to leave behind desire, evil, and unwholesome dharmas, and enter the first dhyana (Dhyana) with initial and sustained application of mind. In this way, one enters the second dhyana (Dhyana), third dhyana (Dhyana), fourth dhyana (Dhyana), the Sphere of Infinite Space (Akasanantyayatana), the Sphere of Infinite Consciousness (Vijnananantyayatana), the Sphere of Nothingness (Akincanyayatana), the Sphere of Neither Perception nor Non-Perception (Naivasamjnanasamjnatayatana), and the Cessation of Perception and Feeling (Nirodhasamapatti) in sequence. This is swift arising entry.
Swift Arising Exit from Dhyana: The Lion's Swift Arising Exit is to arise from the Cessation of Perception and Feeling (Nirodhasamapatti) and return to the Sphere of Neither Perception nor Non-Perception (Naivasamjnanasamjnatayatana), arise from the Sphere of Neither Perception nor Non-Perception (Naivasamjnanasamjnatayatana) and return to the Sphere of Nothingness (Akincanyayatana). In this way, one passes through the Sphere of Infinite Consciousness (Vijnananantyayatana), the Sphere of Infinite Space (Akasanantyayatana), the fourth dhyana (Dhyana), the third dhyana (Dhyana), the second dhyana (Dhyana), the first dhyana (Dhyana), and even returns to the scattered mind. This is swift arising exit.

Initial Gateway to the Surpassing Samadhi, Chapter Thirty-Two

Surpassing Entry; 2. Surpassing Exit.

The reason for discussing the Surpassing Samadhi after the Lion's Swift Arising Samadhi is that in the Mahaprajnaparamita Sutra, the Buddha himself sincerely said that Bodhisattvas rely on the Lion's Swift Arising Samadhi to enter the Surpassing Samadhi. The reason it is called 'Surpassing' is because it can surpass...

諸地。自在入出。故名超越。

一超入三昧　云何名超入三昧。離諸欲惡不善法。有覺有觀離生喜樂入初禪。從初禪起超入非有想非無想處非有想非無想處起入滅受想定。滅受想定起還入初禪。從初禪起入滅受想定。滅受想定起入二禪。二禪起入滅受想定。滅受想定起入三禪。三禪起入滅受想定。滅受想定起入四禪。四禪起入滅受想定。滅受想定起入空處。空處起入滅受想定。滅受想定起入識處。識處起入滅受想定。滅受想定起入不用處。不用處起入滅受想定。滅受想定起入非有想非無想。非有想非無想處起入滅受想定。是為諸佛菩薩超入三昧相。若聲聞人但能超入一。而不能超二。況能如上所明自在超也。是中明超入有三種。一順入超。二逆入超。三順逆入超也。細心約義自作可解。

二超出三昧　云何名超出三昧。從滅受想起入散心中。散心中起入滅受想定。滅受想定起還住散心中。散心中起入非有想非無想處。非有想非無想處起住散心中。散心中起入無所有處。無所有處起住散心中。散心中起入識處。識處起住散心中。散心中起入空處。空處起住散心中。散心中起入四禪。四禪起住散心中。散心中起入三禪。三禪起住散心中。散心中起入二禪。二禪起住散心中。散心中起入初禪。初禪起住散心中。

【現代漢語翻譯】現代漢語譯本：諸地（各個境界）。能自在地進入和出來，所以叫做超越。

一、超入三昧（Samadhi，專注）：什麼是超入三昧？舍離各種慾望、邪惡和不善之法，保持覺知和觀察，體驗由舍離帶來的喜悅和快樂，進入初禪（Dhyana，禪定）。從初禪起來，直接進入非有想非無想處（Neither perception nor non-perception），從非有想非無想處起來，進入滅受想定（Cessation of perception and sensation）。從滅受想定起來，再進入初禪。從初禪起來，進入滅受想定。從滅受想定起來，進入二禪。從二禪起來，進入滅受想定。從滅受想定起來，進入三禪。從三禪起來，進入滅受想定。從滅受想定起來，進入四禪。從四禪起來，進入滅受想定。從滅受想定起來，進入空無邊處（Sphere of infinite space）。從空無邊處起來，進入滅受想定。從滅受想定起來，進入識無邊處（Sphere of infinite consciousness）。從識無邊處起來，進入滅受想定。從滅受想定起來，進入無所有處（Sphere of nothingness）。從無所有處起來，進入滅受想定。從滅受想定起來，進入非有想非無想處。從非有想非無想處起來，進入滅受想定。這就是諸佛菩薩超入三昧的相狀。如果是聲聞人（Sravaka，弟子），只能超入一種，而不能超入兩種。更何況能像上面所說的那樣自在地超越呢？這裡說明超入有三種：一是順入超，二是逆入超，三是順逆入超。仔細用心體會其中的含義，自己可以理解。

二、超出三昧：什麼是超出三昧？從滅受想定起來，進入散亂心（Distracted mind）中。從散亂心中起來，進入滅受想定。從滅受想定起來，又回到散亂心中。從散亂心中起來，進入非有想非無想處。從非有想非無想處起來，停留在散亂心中。從散亂心中起來，進入無所有處。從無所有處起來，停留在散亂心中。從散亂心中起來，進入識無邊處。從識無邊處起來，停留在散亂心中。從散亂心中起來，進入空無邊處。從空無邊處起來，停留在散亂心中。從散亂心中起來，進入四禪。從四禪起來，停留在散亂心中。從散亂心中起來，進入三禪。從三禪起來，停留在散亂心中。從散亂心中起來，進入二禪。從二禪起來，停留在散亂心中。從散亂心中起來，進入初禪。從初禪起來，停留在散亂心中。

【English Translation】 English version: The various grounds (various realms). Being able to freely enter and exit them is why it is called transcendence.

I. Transcending Entry into Samadhi (Concentration): What is called transcending entry into Samadhi? It is to abandon all desires, evils, and unwholesome dharmas, maintain awareness and observation, experience the joy and happiness arising from detachment, and enter the first Dhyana (Meditation). Arising from the first Dhyana, one directly enters the Neither perception nor non-perception. Arising from the Neither perception nor non-perception, one enters the Cessation of perception and sensation. Arising from the Cessation of perception and sensation, one re-enters the first Dhyana. Arising from the first Dhyana, one enters the Cessation of perception and sensation. Arising from the Cessation of perception and sensation, one enters the second Dhyana. Arising from the second Dhyana, one enters the Cessation of perception and sensation. Arising from the Cessation of perception and sensation, one enters the third Dhyana. Arising from the third Dhyana, one enters the Cessation of perception and sensation. Arising from the Cessation of perception and sensation, one enters the fourth Dhyana. Arising from the fourth Dhyana, one enters the Cessation of perception and sensation. Arising from the Cessation of perception and sensation, one enters the Sphere of infinite space. Arising from the Sphere of infinite space, one enters the Cessation of perception and sensation. Arising from the Cessation of perception and sensation, one enters the Sphere of infinite consciousness. Arising from the Sphere of infinite consciousness, one enters the Cessation of perception and sensation. Arising from the Cessation of perception and sensation, one enters the Sphere of nothingness. Arising from the Sphere of nothingness, one enters the Cessation of perception and sensation. Arising from the Cessation of perception and sensation, one enters the Neither perception nor non-perception. Arising from the Neither perception nor non-perception, one enters the Cessation of perception and sensation. This is the characteristic of the Buddhas and Bodhisattvas' transcending entry into Samadhi. If it is a Sravaka (Disciple), they can only transcend into one, but not two. How much more so to be able to transcend freely as described above? Here it is explained that there are three types of transcending entry: first, entering in sequence; second, entering in reverse; and third, entering in both sequence and reverse. Carefully contemplate the meaning and you can understand it yourself.

II. Transcending Exit from Samadhi: What is called transcending exit from Samadhi? Arising from the Cessation of perception and sensation, one enters into a Distracted mind. Arising from the Distracted mind, one enters the Cessation of perception and sensation. Arising from the Cessation of perception and sensation, one returns to the Distracted mind. Arising from the Distracted mind, one enters the Neither perception nor non-perception. Arising from the Neither perception nor non-perception, one dwells in the Distracted mind. Arising from the Distracted mind, one enters the Sphere of nothingness. Arising from the Sphere of nothingness, one dwells in the Distracted mind. Arising from the Distracted mind, one enters the Sphere of infinite consciousness. Arising from the Sphere of infinite consciousness, one dwells in the Distracted mind. Arising from the Distracted mind, one enters the Sphere of infinite space. Arising from the Sphere of infinite space, one dwells in the Distracted mind. Arising from the Distracted mind, one enters the fourth Dhyana. Arising from the fourth Dhyana, one dwells in the Distracted mind. Arising from the Distracted mind, one enters the third Dhyana. Arising from the third Dhyana, one dwells in the Distracted mind. Arising from the Distracted mind, one enters the second Dhyana. Arising from the second Dhyana, one dwells in the Distracted mind. Arising from the Distracted mind, one enters the first Dhyana. Arising from the first Dhyana, one dwells in the Distracted mind.

是為諸佛菩薩超出三昧之相。若聲聞人超出。但能超一禪出。而不能超二。何況能自在超出也。是中超出有三種。一順超出。二逆超出。三順逆超出。足前三種超入。合為六種超越三昧。如來於此六三昧。而入涅槃也。齊此明三乘行行共禪竟也。

法界次第初門卷中之上

法界次第初門卷中之下

陳隋國師智者大師撰

四諦初門第三十三

一苦諦　二集諦　三滅諦　四道諦

次超越而辯四諦者。但上來所說。諸無漏禪中。乃禪禪悉有四諦觀慧。彼既明禪相。則隱理顯事。從事以立名。是以雖有四諦觀法。而不從諦得名。如囊中有寶。不探示人。人無見者。是以今更。次諸禪后。明四諦等八科慧行法門。此四通言諦者。諦以審實為義。此四諦法門。正為聲聞人從聞生解。故必須藉教詮理。今明教理不虛。故云審實也。若由因感果。則應先因而後果。今悉先果而後因者。教門引物為便。故皆先果而後因也。

一苦諦　苦以逼惱為義。一切有為心行。常為無常患累之所逼惱。故名為苦。苦有三種。一苦苦。二壞苦。三行苦。今明三苦。有別有通。別者三苦即別對三受。苦受從苦緣生。情覺是苦。即苦苦也。樂受。樂壞時生苦。即是壞苦。不苦不樂受。常為無常遷動。即是行苦

【現代漢語翻譯】現代漢語譯本：這是諸佛菩薩超出三昧（Samadhi，一種冥想狀態）的境界。如果聲聞人（Śrāvaka，通過聽聞佛法而證悟的人）想要超出，只能超出一禪，而不能超出二禪，更何況能自在地超出了。這裡所說的超出有三種：一是順超出，二是逆超出，三是順逆超出。加上前面的三種超入，合起來就是六種超越三昧。如來（Tathāgata，佛的稱號之一）就是通過這六種三昧而入涅槃（Nirvana，解脫）的。以上說明了三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）共修的禪定。

《法界次第初門》卷中之上

《法界次第初門》卷中之下

陳隋國師智者大師撰

四諦初門第三十三

一苦諦（Duḥkha-satya，關於苦的真理）二集諦（Samudaya-satya，關於苦的起因的真理）三滅諦（Nirodha-satya，關於苦的止息的真理）四道諦（Mārga-satya，關於通往苦的止息的道路的真理）

接下來討論超越與四諦的關係。前面所說的各種無漏禪定中，每個禪定都包含四諦的觀慧。既然已經闡明了禪定的相狀，那麼就隱含了理，而彰顯了事，通過事來立名。因此，雖然有四諦的觀法，但並不從諦來得名，就像囊中有寶，卻不展示給人看，人們就無法見到。所以現在在各種禪定之後，進一步闡明四諦等八科慧行法門。這裡都用『諦』這個字，是因為『諦』有審實的意思。這四諦法門，正是爲了讓聲聞人通過聽聞而生起理解，所以必須藉助教義來詮釋真理。現在說明教義和真理不虛妄，所以說是審實。如果按照因果關係，應該先有因而後有果，現在卻先說果而後說因，這是因為教門爲了引導眾生方便，所以都先說果而後說因。

一、苦諦。苦以逼惱為義。一切有為的心行，常常被無常的憂患所逼惱，所以稱為苦。苦有三種：一苦苦，二壞苦，三行苦。現在說明這三種苦，有別相，也有通相。別相是指三種苦分別對應三種感受。苦受從苦的因緣產生，情覺是苦，這就是苦苦。樂受，在樂壞滅的時候產生苦，這就是壞苦。不苦不樂受，常常被無常所遷動，這就是行苦。

【English Translation】 English version: This is the state of surpassing Samadhi (a meditative state) for all Buddhas and Bodhisattvas. If a Śrāvaka (one who attains enlightenment through hearing the Dharma) wishes to surpass, they can only surpass one Dhyana (level of meditation), but not two, let alone surpass freely. There are three types of surpassing here: first, forward surpassing; second, reverse surpassing; and third, forward and reverse surpassing. Adding the previous three types of entering, there are a total of six types of surpassing Samadhi. The Tathāgata (one of the titles of the Buddha) enters Nirvana (liberation) through these six Samadhis. The above explains the shared meditation practices of the Three Vehicles (Triyāna: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna).

The First Gate of the次第 (Fǎjiè Cìdì) Treatise, Middle Volume, Part One

The First Gate of the次第 (Fǎjiè Cìdì) Treatise, Middle Volume, Part Two

Composed by Master Zhiyi, National Teacher of the Chen and Sui Dynasties

The First Gate of the Four Noble Truths, Thirty-third

First, the Truth of Suffering (Duḥkha-satya); Second, the Truth of the Cause of Suffering (Samudaya-satya); Third, the Truth of the Cessation of Suffering (Nirodha-satya); Fourth, the Truth of the Path to the Cessation of Suffering (Mārga-satya).

Next, discussing the relationship between surpassing and the Four Noble Truths. In the aforementioned undefiled Dhyanas, each Dhyana contains the wisdom of contemplating the Four Noble Truths. Since the characteristics of Dhyana have been clarified, the principle is implied, and the phenomenon is manifested, establishing names through phenomena. Therefore, although there are methods of contemplating the Four Noble Truths, the names are not derived from the Truths, just like a treasure in a bag, but not shown to people, so people cannot see it. Therefore, now, after the various Dhyanas, we further explain the eight categories of wisdom practices, such as the Four Noble Truths. The word 'Truth' (諦, Dì) is used here because 'Truth' means 'thoroughly real'. These Four Noble Truths are precisely for Śrāvakas to generate understanding through hearing, so it is necessary to use teachings to interpret the principle. Now, we explain that the teachings and the principle are not false, so it is said to be thoroughly real. If following the cause-and-effect relationship, there should be cause first and then effect, but now we speak of effect first and then cause. This is because the teachings are convenient for guiding beings, so they all speak of effect first and then cause.

First, the Truth of Suffering. Suffering means oppression and affliction. All conditioned mental activities are constantly oppressed and afflicted by the impermanence of suffering, so it is called suffering. There are three types of suffering: first, suffering of suffering; second, suffering of change; and third, suffering of conditioning. Now, we explain that these three types of suffering have distinct and common aspects. The distinct aspect is that the three types of suffering correspond separately to the three types of feelings. Painful feeling arises from the causes and conditions of suffering, and the emotional perception is suffering, which is the suffering of suffering. Pleasant feeling, when pleasure ceases, suffering arises, which is the suffering of change. Neither painful nor pleasant feeling is constantly moved by impermanence, which is the suffering of conditioning.

也。若通論三苦。則三受通有三苦也。所以然者。三受之心。即是苦。通從苦緣生故。通是苦。苦三受之心。通為壞相。所壞故通是壞苦也。三受之心。通是起役運動不停之相。故通是行苦也。若三受心。若別若通。無非是苦者。當知苦是審實而有。故名諦也。

二集諦　集以招聚為義。若心與結業相應。未來定能招聚生死之苦。故名為集。集有三種業。攝一切業。一不善業。即十不善也。二善業。即十善也。三不動業。即十二門禪也。具如前辯。煩惱者。二種煩惱攝一切煩惱。一屬愛煩惱。二屬見煩惱。是二煩惱出一切三毒。五蓋。十使。九十八煩惱等。皆如前辯。若此煩惱與前業合。則未來定能招聚三界死生苦果。即是集諦也。

三滅諦　滅以滅無為義。結業既盡。則無生死之患累。故名為滅。若發見思無漏真明。具三十四心斷結者。則三界九十八使皆滅。以煩惱結使滅故。三界業亦滅。若三界業煩惱滅者。即是滅諦有餘涅槃也。因滅故果滅。舍此報身時。後世苦果。永不相續。名入無餘涅槃。真滅度也。滅理不虛。故名為諦。

四道諦　道以能通為義。正道及助道。是二相扶能通至涅槃。故名為道。正道者。實觀三十七品。三解脫門。緣理慧行。名為正道。次下當出科目。助道者。得解觀中

【現代漢語翻譯】也。如果通盤討論三苦，那麼三種感受都包含三苦。之所以如此，是因為三種感受的心，本身就是苦，普遍從苦的因緣而生，所以普遍是苦。苦的三種感受的心，普遍具有壞滅的相狀，因為被壞滅，所以普遍是壞苦。三種感受的心，普遍具有起伏役使、運動不停的相狀，所以普遍是行苦。如果三種感受的心，無論是分別還是總體來看，沒有不是苦的，應當知道苦是真實存在的，所以稱為諦。

二、集諦（Samudaya Satya，苦之根源的真理）集有招聚的意思。如果心與煩惱業力相應，未來必定能夠招聚生死之苦，所以稱為集。集有三種業，涵蓋一切業：一是不善業，即十不善；二是善業，即十善；三是不動業，即十二門禪。具體內容如前所述。煩惱方面，兩種煩惱涵蓋一切煩惱：一是屬於愛的煩惱，二是屬於見的煩惱。這兩種煩惱產生一切三毒（貪嗔癡），五蓋（貪慾、嗔恚、睡眠、掉悔、疑），十使（身見、邊見、邪見、見取見、戒禁取見、貪、嗔、癡、慢、疑），九十八煩惱等，都如前所述。如果這些煩惱與之前的業結合，那麼未來必定能夠招聚三界（欲界、色界、無色界）生死苦果，這就是集諦。

三、滅諦（Nirodha Satya，苦之止息的真理）滅有滅無的意思。煩惱業力既然窮盡，就沒有生死的憂患，所以稱為滅。如果發起見思惑的無漏真明，具備三十四心斷除煩惱，那麼三界九十八使都會滅盡。因為煩惱結使滅盡的緣故，三界的業也滅盡。如果三界的業和煩惱都滅盡，就是滅諦的有餘涅槃。因為滅因的緣故，所以果也滅。捨棄這個報身時，後世的苦果永遠不再相續，名為進入無餘涅槃，是真正的滅度。滅的道理不虛妄，所以稱為諦。

四、道諦（Marga Satya，通往止息苦的道路的真理）道有能通的意思。正道和助道，這兩種相互扶持，能夠通往涅槃，所以稱為道。正道，是如實觀察三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道），三解脫門（空解脫門、無相解脫門、無作解脫門），緣理的智慧修行，名為正道。接下來會列出條目。助道，是在得解觀中

【English Translation】 Furthermore, if we discuss the three sufferings in general, then the three types of feelings all encompass the three sufferings. The reason for this is that the mind of the three types of feelings is itself suffering, universally arising from the causes and conditions of suffering, so it is universally suffering. The mind of the three types of feelings of suffering universally possesses the characteristic of decay, because it is decayed, so it is universally the suffering of decay (viparinama-dukkha). The mind of the three types of feelings universally possesses the characteristic of arising, being employed, moving, and never ceasing, so it is universally the suffering of formation (samskara-dukkha). If the mind of the three types of feelings, whether considered separately or as a whole, is nothing but suffering, then one should know that suffering is truly real, therefore it is called Truth (Satya).

The Truth of the Origin of Suffering (Samudaya Satya): 'Samudaya' means to gather together. If the mind is in accordance with the karma of afflictions, it will definitely be able to gather together the suffering of birth and death in the future, so it is called 'Samudaya'. There are three types of karma that encompass all karma: first, unwholesome karma, which is the ten unwholesome actions; second, wholesome karma, which is the ten wholesome actions; and third, unwavering karma, which is the twelve doors of dhyana (meditation). The details are as previously explained. Regarding afflictions, two types of afflictions encompass all afflictions: first, afflictions belonging to love (attachment); and second, afflictions belonging to views. These two types of afflictions produce all three poisons (greed, hatred, delusion), five coverings (desire, anger, sleepiness, restlessness-remorse, doubt), ten fetters (self-view, extreme view, wrong view, view of holding to views, view of holding to precepts, greed, hatred, delusion, pride, doubt), ninety-eight afflictions, etc., all as previously explained. If these afflictions combine with the previous karma, then in the future they will definitely be able to gather together the suffering results of birth and death in the three realms (desire realm, form realm, formless realm), which is the Truth of the Origin of Suffering.
The Truth of the Cessation of Suffering (Nirodha Satya): 'Nirodha' means cessation and non-existence. Since the karma of afflictions is exhausted, there is no suffering of birth and death, so it is called 'Nirodha'. If one generates the undefiled true understanding of the views and thoughts, possessing thirty-four minds to cut off the fetters, then all ninety-eight fetters of the three realms will be extinguished. Because the fetters of afflictions are extinguished, the karma of the three realms is also extinguished. If the karma and afflictions of the three realms are extinguished, that is the Nirvana with remainder of the Truth of Cessation. Because of the cause of cessation, the result is also extinguished. When abandoning this retribution body, the suffering results of future lives will never continue, which is called entering Nirvana without remainder, which is true liberation. The principle of cessation is not false, so it is called Truth.
The Truth of the Path to the Cessation of Suffering (Marga Satya): 'Marga' means to be able to lead. The right path and the auxiliary path, these two support each other and can lead to Nirvana, so it is called 'Path'. The right path is the true observation of the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of supernatural power, five roots, five powers, seven factors of enlightenment, eightfold noble path), three doors of liberation (emptiness, signlessness, wishlessness), the wisdom practice that is based on principle, is called the right path. Next, the items will be listed. The auxiliary path is in the attainment of understanding and observation

。種種諸對治法。及諸禪定。皆是助道。具如上出。複次正道者。謂見諦八忍八智十六心。思惟九無礙九解脫十八心。真無漏慧。名為正道。其餘方便對治。諸禪三昧。及三十七品。三解脫等。皆是助道。此二道相扶。能通涅槃。審實不虛。即名道諦也。

十六行初門第三十四

苦諦下四行　一無常　二苦　三空　四無我

集諦下四行　一集　二因　三緣　四生

滅諦下四行　一盡　二滅　三妙　四離

道諦下四行　一道　二正　三跡　四乘

次四諦而辯十六行者。還離四諦開為十六行也。但教門既有總別之殊。故諦有離合之異。欲使修觀之者取理無謬。故次於四諦之下。各以四行分別。則審實之義意。乃愈明通。加以行名者。行以往趣為義。修此十六觀法。能趣四實之理。故名行也。或時從理得名。即十六諦也。

苦諦下四行　一無常行者。觀五受陰。因緣生。新新生滅。故無常也。二苦行者。觀五受陰。若無常即是苦。為無常之所逼也。三空行者。觀五受陰。一相異相無故。空即是空。四無我者。觀五受陰中。我我所法不可得。故無相。是為無我行也。

集諦下四行　一集行者。觀煩惱有漏累和合。能招苦果。故名集行。二因行者。觀六因生苦果。故名

【現代漢語翻譯】現代漢語譯本：各種對治法和各種禪定，都是輔助修道的。具體內容如前所述。進一步說，真正的正道，指的是見諦時的八忍（Kṣānti，對真理的忍可）八智（Jñāna，對真理的智慧）這十六心，以及思惟時的九無礙解（Pratisaṃvidā，無礙的智慧）九解脫（Vimokṣa，從煩惱中解脫）這十八心。這種真實的無漏智慧，才叫做正道。其他的方便對治法，各種禪定三昧，以及三十七道品，三解脫門等，都是輔助修道的。這兩種道互相扶持，能夠通往涅槃（Nirvāṇa，寂滅）。真實不虛，就叫做道諦（Mārga-satya，通向解脫的真理）。

十六行初門第三十四

苦諦（Duḥkha-satya，苦的真理）下的四行：一、無常（Anitya，變遷）；二、苦（Duḥkha，痛苦）；三、空（Śūnyatā，空性）；四、無我（Anātman，無自性）。

集諦（Samudaya-satya，苦的根源的真理）下的四行：一、集（Samudaya，積聚）；二、因（Hetu，原因）；三、緣（Pratyaya，條件）；四、生（Prabhava，產生）。

滅諦（Nirodha-satya，苦的止息的真理）下的四行：一、盡（Nirodha，止息）；二、滅（Astangama，消滅）；三、妙（Śubha，殊勝）；四、離（Niḥsaraṇa，脫離）。

道諦（Mārga-satya，通向解脫的真理）下的四行：一、道（Mārga，道路）；二、正（Nyāya，正確）；三、跡（Pratipada，足跡）；四、乘（Yāna，乘載）。

接下來，根據四諦來辨析十六行，實際上是將四諦展開為十六行。只是教義有總說和別說的區別，所以四諦有合和離的差異。爲了使修觀的人在理解上沒有錯誤，所以在四諦之下，分別用四行來加以區分，這樣審察真實的意義就更加明瞭通達。加上『行』這個名稱，是以『行以往趣』為意義。修習這十六種觀法，能夠趨向四種真實的道理，所以叫做『行』。有時也從道理本身來命名，就叫做十六諦。

苦諦下的四行：一、無常行，觀察五受陰（Pañca-skandha，構成經驗的五個要素），因緣而生，新生新滅，所以是無常的。二、苦行，觀察五受陰，如果無常就是苦，被無常所逼迫。三、空行，觀察五受陰，一相異相都不可得，空就是空。四、無我行，觀察五受陰中，我以及我所擁有的法都不可得，所以沒有相，這就是無我行。

集諦下的四行：一、集行，觀察煩惱和有漏的積聚和合，能夠招致苦果，所以叫做集行。二、因行，觀察六因（Hetu，原因）產生苦果，所以叫做因行。

【English Translation】 English version: All kinds of antidotes and all kinds of Dhyana (meditative states) are auxiliary to the path. As described above. Furthermore, the true right path refers to the sixteen minds of eight Kṣānti (forbearance, acceptance of truth) and eight Jñāna (wisdom, knowledge of truth) at the time of seeing the truth, and the eighteen minds of nine Pratisaṃvidā (unimpeded wisdom) and nine Vimokṣa (liberation from afflictions) at the time of thinking. This true, non-outflow wisdom is called the right path. Other expedient antidotes, various Dhyana-samādhi (meditative concentration), as well as the thirty-seven factors of enlightenment, the three doors of liberation, etc., are all auxiliary to the path. These two paths support each other and can lead to Nirvāṇa (cessation). It is truly not false, and is called Mārga-satya (the truth of the path).

The Thirty-Fourth Initial Gate of the Sixteen Aspects

The four aspects under Duḥkha-satya (the truth of suffering): 1. Anitya (impermanence); 2. Duḥkha (suffering); 3. Śūnyatā (emptiness); 4. Anātman (no-self).

The four aspects under Samudaya-satya (the truth of the origin of suffering): 1. Samudaya (accumulation); 2. Hetu (cause); 3. Pratyaya (condition); 4. Prabhava (arising).

The four aspects under Nirodha-satya (the truth of the cessation of suffering): 1. Nirodha (cessation); 2. Astangama (extinction); 3. Śubha (auspicious); 4. Niḥsaraṇa (escape).

The four aspects under Mārga-satya (the truth of the path to the cessation of suffering): 1. Mārga (path); 2. Nyāya (right); 3. Pratipada (practice); 4. Yāna (vehicle).

Next, to distinguish the sixteen aspects based on the Four Noble Truths is actually to expand the Four Noble Truths into sixteen aspects. However, the teachings have distinctions between general and specific, so the Four Noble Truths have differences in combination and separation. In order to prevent those who practice contemplation from making mistakes in understanding, the four aspects are distinguished under each of the Four Noble Truths, so that the meaning of examining the truth becomes clearer and more accessible. In addition, the name 'aspect' (行) is defined as 'going towards'. Cultivating these sixteen contemplations can lead to the four true principles, so it is called 'aspect'. Sometimes it is named after the principle itself, which is the Sixteen Truths.

The four aspects under Duḥkha-satya: 1. The aspect of Anitya (impermanence): observing the Pañca-skandha (five aggregates), arising from conditions, newly arising and ceasing, therefore it is impermanent. 2. The aspect of Duḥkha (suffering): observing the Pañca-skandha, if it is impermanent, then it is suffering, being oppressed by impermanence. 3. The aspect of Śūnyatā (emptiness): observing the Pañca-skandha, one aspect and different aspects are unobtainable, emptiness is emptiness. 4. The aspect of Anātman (no-self): observing the Pañca-skandha, the self and what belongs to the self are unobtainable, therefore there is no characteristic, this is the aspect of no-self.

The four aspects under Samudaya-satya: 1. The aspect of Samudaya (accumulation): observing that afflictions and outflows accumulate and combine, which can bring about the result of suffering, so it is called the aspect of accumulation. 2. The aspect of Hetu (cause): observing that the six causes produce the result of suffering, so it is called the aspect of cause.

因行。三緣行者。觀四緣生苦果故名緣行。四生行者。還受後有五陰。故名生行。

滅諦下四行　一盡行者。觀涅槃種種苦盡故名盡。二滅行者。觀涅槃諸煩惱火滅故名滅。三妙行者。涅槃一切中第一故名妙。四出行者。觀涅槃離世間生死法故。名為出也。

道諦下四行　一道行者。觀五不受陰三十七品等道。能通至涅槃。名道。二正行者。觀五不受陰三十七品等道。非顛倒法故名正。三跡行者。觀三十七品等道。是一切聖人去處故名跡。四乘行者。觀三十七品等道。能執行人。必至三解脫。愛見等煩惱不能遮故名乘。

生法二空初門第三十五

一眾生空　二法空

次四諦十六行而辯生法二空者。正明聲聞之人。雖云通於三藏教門入道。而三藏教門。既有二空不同。故知修四諦十六行者。亦應有別。是以。毗曇見有得道。成實證空成聖。此皆約二空教門。有斯之異也。今為分別。修四諦十六行者不同故。次而辯生法二空也。通言空者。空以無有為義。無此生法二有。故名為空。

一眾生空　若觀生死苦果。但見名色。陰入界實法。從因緣生。新新生滅。是實法中空。無我人眾生壽者等。十六知見。如龜毛兔角畢竟不可得。是為眾生空也。

二法空　若觀生死苦果。非但

【現代漢語翻譯】現代漢語譯本因行（Hetu-lakṣaṇa）。三緣行者，觀察四緣所生的苦果，因此稱為緣行。四生行者，仍然會承受後有的五陰（pañca-skandha），因此稱為生行。

滅諦下的四行：一、盡行（Nirodha-lakṣaṇa），觀察涅槃（nirvāṇa）中種種痛苦止息，因此稱為盡。二、滅行（Śānta-lakṣaṇa），觀察涅槃中諸煩惱之火熄滅，因此稱為滅。三、妙行（Praṇīta-lakṣaṇa），涅槃在一切法中最為殊勝，因此稱為妙。四、出行（Niḥsaraṇa-lakṣaṇa），觀察涅槃遠離世間的生死之法，因此稱為出。

道諦下的四行：一、道行（Mārga-lakṣaṇa），觀察五不受陰（pañca anupādānaskandha）、三十七道品（bodhipakkhiyadhamma）等道，能夠通往涅槃，稱為道。二、正行（Nyāya-lakṣaṇa），觀察五不受陰、三十七道品等道，不是顛倒之法，因此稱為正。三、跡行（Hetu-lakṣaṇa），觀察三十七道品等道，是一切聖人所行之處，因此稱為跡。四、乘行（Yāna-lakṣaṇa），觀察三十七道品等道，能夠運載修行之人，必定到達三解脫（trīṇi vimokṣa），愛見等煩惱不能夠遮蔽，因此稱為乘。

生法二空初門第三十五

一、眾生空（Pudgala-śūnyatā）二、法空（Dharma-śūnyatā）

接下來通過四諦十六行來辨析生法二空，是爲了明確說明聲聞（Śrāvaka）之人，雖然說通達三藏教門而入道，但是三藏教門既然有二空的不同，因此可知修習四諦十六行的人，也應該有所區別。因此，毗曇宗（Abhidharma）認為有人得道，成實宗（Satya-siddhi-śāstra）證悟空性而成聖。這些都是依據二空教門，才有這樣的差異。現在爲了分別修習四諦十六行的人的不同，接下來辨析生法二空。總的來說，空以無有為意義。沒有這生法二有，因此稱為空。

一、眾生空若觀察生死苦果，只看到名色（nāma-rūpa）、陰（skandha）、入（āyatana）、界（dhātu）這些實法，從因緣而生，新新生滅，這些實法中是空的，沒有我（ātman）、人（pudgala）、眾生（sattva）、壽者（jīva）等十六種知見，如同龜毛兔角一樣，畢竟不可得，這就是眾生空。

二、法空若觀察生死苦果，不僅僅

【English Translation】 English version Hetu-lakṣaṇa. The practitioner of the three conditions observes the suffering results produced by the four conditions, hence it is called 'condition-practice'. The practitioner of the four births still receives the five skandhas of future existence, hence it is called 'birth-practice'.

The four practices under the Truth of Extinction: First, Nirodha-lakṣaṇa, observing the cessation of all kinds of suffering in nirvāṇa, hence it is called 'cessation'. Second, Śānta-lakṣaṇa, observing the extinguishing of the fire of all afflictions in nirvāṇa, hence it is called 'extinction'. Third, Praṇīta-lakṣaṇa, nirvāṇa is the most excellent among all dharmas, hence it is called 'excellent'. Fourth, Niḥsaraṇa-lakṣaṇa, observing nirvāṇa as being apart from the dharmas of birth and death in the world, hence it is called 'departure'.

The four practices under the Truth of the Path: First, Mārga-lakṣaṇa, observing the path of the five anupādānaskandhas, the thirty-seven bodhipakkhiyadhammas, etc., which can lead to nirvāṇa, it is called 'path'. Second, Nyāya-lakṣaṇa, observing the path of the five anupādānaskandhas, the thirty-seven bodhipakkhiyadhammas, etc., which are not inverted dharmas, hence it is called 'right'. Third, Hetu-lakṣaṇa, observing the thirty-seven bodhipakkhiyadhammas, etc., which are the places where all sages go, hence it is called 'trace'. Fourth, Yāna-lakṣaṇa, observing the thirty-seven bodhipakkhiyadhammas, etc., which can carry people and will surely lead to the three vimokṣas, and afflictions such as attachment and views cannot obstruct it, hence it is called 'vehicle'.

The Thirty-Fifth Initial Gate of the Two Emptinesses of Sentient Beings and Dharmas

Pudgala-śūnyatā 2. Dharma-śūnyatā

Next, the two emptinesses of sentient beings and dharmas are distinguished through the sixteen aspects of the Four Noble Truths in order to clearly explain that although Śrāvakas enter the path through the teachings of the Tripiṭaka, since the teachings of the Tripiṭaka have differences in the two emptinesses, it can be known that those who cultivate the sixteen aspects of the Four Noble Truths should also be different. Therefore, the Abhidharma school believes that some people attain the path, and the Satyasiddhi-śāstra school proves emptiness and becomes a sage. These are all based on the teachings of the two emptinesses that there are such differences. Now, in order to distinguish the differences between those who cultivate the sixteen aspects of the Four Noble Truths, the two emptinesses of sentient beings and dharmas are distinguished next. Generally speaking, emptiness takes non-existence as its meaning. There is no existence of these two emptinesses of sentient beings and dharmas, hence it is called emptiness.

Pudgala-śūnyatā If one observes the suffering results of birth and death, one only sees nāma-rūpa, skandhas, āyatanas, and dhātus, which are real dharmas, arising from conditions, newly arising and ceasing. These real dharmas are empty, without ātman, pudgala, sattva, jīva, etc., the sixteen kinds of knowledge and views, like turtle hair and rabbit horns, are ultimately unattainable. This is the emptiness of sentient beings.
Dharma-śūnyatā If one observes the suffering results of birth and death, not only

我人眾生等。十六知見空。如龜毛兔角不可得。是中名色陰入界異法。一一分別。推析破壞乃至微塵剎那。分分細檢。皆悉空無所有。即名法空。是為聲聞人經明法空相。若摩訶衍中辯法空者。諸法如夢幻。本來自空。不以推析破壞故空也。

三十七品初門第三十六

合七法門為三十七品　一四念處　二四正勤　三四如意足　四五根　五五力　六七覺分　七八正道

次生法二空而辯三十七品者。若觀二空而入道。並須善識道品之階級。若依有門學聖。必約眾生空觀。以修三十七法。若用平等斷惑。則應曆法空。行於道品之門。故次二空而辯也。通言道品者。道義如前。品者品類也。此七科法門。悉是入道淺深之氣類。故云道品也。

四念處　一身念處　二受念處　三心念處　四法念處

一身念處者　頭等六分。四大五根假合。故名為身。是中觀身智慧爲念。明見內身五種不凈。破凈顛倒。即是處也觀外身內外身亦如是。是為身念處也。

二受念處者　六觸因緣生六受。從六受生三受。名之為受。是中觀受智慧名爲念。明達三受皆苦。破樂顛倒。即是處。觀外受內外受亦如是。是為受念處也。

三心念處者　六識能識諸塵。分別攀緣。謂之為心。是中觀內心智慧。名之爲念

【現代漢語翻譯】現代漢語譯本我、人、眾生等，這十六種知見都是空性的，就像烏龜的毛、兔子的角一樣，根本不可能存在。在這其中，名（nāma，精神現象）、色（rūpa，物質現象）、陰（skandha，蘊）、入（āyatana，處）、界（dhātu，界）等不同的法，一一加以分別，推敲分析，破壞到最微小的微塵剎那，仔細檢查每一部分，都是空無所有的，這就叫做法空。這是聲聞乘人所說的法空之相。如果在大乘佛法中闡述法空，那麼一切法都像夢幻一樣，本來就是空性的，並不是通過推敲分析破壞才變成空性的。

三十七道品初門第三十六

總合七種法門為三十七道品：一、四念處；二、四正勤；三、四如意足；四、五根；五、五力；六、七覺分；七、八正道。

接下來講說通過體悟人空和法空來闡述三十七道品。如果觀察二空而入道，就必須清楚地瞭解道品的階級。如果依靠有門來學習成聖，必須依據眾生空觀，來修習三十七法。如果用平等心來斷除迷惑，那麼就應該經歷法空，修行于道品的門徑。所以接著二空來闡述。總的來說，道品，道的意義如前所述，品是品類的意思。這七科法門，都是進入佛道的淺深不同的氣類，所以叫做道品。

四念處：一、身念處；二、受念處；三、心念處；四、法念處。

一身念處：頭等六部分，由四大（mahābhūta，地、水、火、風）和五根（indriya，眼、耳、鼻、舌、身）假合而成，所以叫做身。在這其中，用智慧來觀察身體叫做念，清楚地看到身體內部的五種不凈，破除對身體清凈的顛倒認知，這就是處。觀察外在的身體、內在和外在的身體也是這樣。這就是身念處。

二受念處：由六觸（sparśa，觸覺）因緣產生六受（vedanā，感受），從六受產生三種感受（苦、樂、舍），叫做受。在這其中，用智慧來觀察感受叫做念，清楚地明白三種感受都是苦的，破除對感受是快樂的顛倒認知，這就是處。觀察外在的感受、內在和外在的感受也是這樣。這就是受念處。

三心念處：六識（vijñāna，眼識、耳識、鼻識、舌識、身識、意識）能夠識別各種塵境，分別攀緣，這叫做心。在這其中，用智慧來觀察內心叫做念。

【English Translation】 English version I, people, sentient beings, etc.—these sixteen views are all empty, like the fur of a tortoise or the horns of a rabbit, which are impossible to find. Among these, nāma (name, mental phenomena), rūpa (form, material phenomena), skandha (aggregates), āyatana (sense bases), dhātu (elements), and other different dharmas, each one is distinguished, analyzed, and broken down to the smallest dust-mote in an instant. Examining each part minutely, all are empty and without substance. This is called dharma-śūnyatā (emptiness of dharmas). This is the aspect of dharma-śūnyatā as explained by the Śrāvakayāna (Voice-Hearer Vehicle). If dharma-śūnyatā is discussed in the Mahāyāna (Great Vehicle), then all dharmas are like dreams and illusions, originally empty. They are not empty because of analysis and destruction.

The Thirty-Seven Limbs of Enlightenment, Initial Section, Thirty-Sixth

Combining seven dharma-gates into the thirty-seven limbs of enlightenment: 1. Four Smṛtyupasthānas (Four Foundations of Mindfulness); 2. Four Samyakprahāṇas (Four Right Exertions); 3. Four Ṛddhipādas (Four Supports for Supernatural Powers); 4. Five Indriyas (Five Roots); 5. Five Balas (Five Powers); 6. Seven Bodhyaṅgas (Seven Factors of Enlightenment); 7. Eight Āryāṣṭāṅgamārgas (Noble Eightfold Path).

Next, explaining the thirty-seven limbs of enlightenment through the understanding of person-śūnyatā (emptiness of persons) and dharma-śūnyatā (emptiness of dharmas). If one observes the two emptinesses to enter the path, one must clearly understand the stages of the limbs of enlightenment. If one learns to become a sage by relying on the 'existence' gate, one must rely on the contemplation of the emptiness of sentient beings to cultivate the thirty-seven dharmas. If one uses equanimity to sever delusions, then one should experience dharma-śūnyatā and practice the path through the gate of the limbs of enlightenment. Therefore, it is explained after the two emptinesses. Generally speaking, 'limbs of enlightenment,' the meaning of 'path' is as mentioned before, and 'limbs' means categories. These seven categories of dharma-gates are all different levels of entry into the Buddha-path, so they are called 'limbs of enlightenment'.

The Four Smṛtyupasthānas (Four Foundations of Mindfulness): 1. Kāyasmṛtyupasthāna (Mindfulness of the Body); 2. Vedanāsmṛtyupasthāna (Mindfulness of Sensations); 3. Cittasmṛtyupasthāna (Mindfulness of the Mind); 4. Dharmasmṛtyupasthāna (Mindfulness of Dharmas).

Kāyasmṛtyupasthāna (Mindfulness of the Body): The head and other six parts are a temporary combination of the four mahābhūtas (great elements: earth, water, fire, wind) and the five indriyas (sense faculties: eye, ear, nose, tongue, body), so it is called the body. Within this, using wisdom to observe the body is called mindfulness, clearly seeing the five kinds of impurity within the body, breaking the inverted perception of purity. This is the 'place' (upasthāna). Observing the external body, and the internal and external body, is also like this. This is Kāyasmṛtyupasthāna (Mindfulness of the Body).
Vedanāsmṛtyupasthāna (Mindfulness of Sensations): The six vedanās (sensations) arise from the conditions of the six sparśas (contacts), and from the six sensations arise three kinds of sensations (suffering, pleasure, neutral), which are called sensations. Within this, using wisdom to observe sensations is called mindfulness, clearly understanding that all three sensations are suffering, breaking the inverted perception that sensations are pleasurable. This is the 'place' (upasthāna). Observing external sensations, and internal and external sensations, is also like this. This is Vedanāsmṛtyupasthāna (Mindfulness of Sensations).
Cittasmṛtyupasthāna (Mindfulness of the Mind): The six vijñānas (consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) are able to recognize various dust-objects, discriminating and clinging. This is called the mind. Within this, using wisdom to observe the inner mind is called mindfulness.

。了知心從緣生。剎那不住。唸唸生滅。破常顛倒。即是處也。觀外心內外心亦爾。是為心念處也。

四法念處者　想行二陰。及三無為法。名之為法。是中觀法智慧名爲念。通達一切法我我所。畢竟不可得故無我破我顛倒。即是處也。觀外法內外法亦如是。是為法念處。若聲聞經中明念處。但說破四倒爲念處。若摩訶衍中明念處。即說破八倒。爲念處也。故大品經云若能深觀四念處。是為坐道場。

四正勤　一已生惡法為除斷。一心勤精進　二未生惡法不令生。一心勤精進　三未生善法為生。一心勤精進　四已生善法為增長。一心勤精進。

一已生惡法為除斷。一心勤精進　四念處觀時。若懈怠心起。五蓋等諸煩惱覆心。離信等五種善根時。如是等惡若已生為斷故。一心勤精進。方便除斷令盡也。

二未生惡法不令生。一心勤精進　四念處觀時。若懈怠心。及五蓋等諸煩惱惡法雖未生恐后應生。遮信等五種善根。今為不令生故。一心勤精進。方便遮止不令得生也。

三未生善法為生。一心勤精進　四念處觀時。信等五種善根。未生為令生故。一心勤精進。方便修習令信等善根生也。

四已生善法為增長。一心勤精進　若四念處觀時。信等五種善根已生。為令增長故。一心勤精

【現代漢語翻譯】現代漢語譯本：了知心從因緣而生，剎那不停留，唸唸生滅，破除常的顛倒，這就是心念處。觀察外心和內心的生滅也是如此，這就是心念處。四法念處指的是想陰、行陰這兩種陰，以及三種無為法，合稱為法。其中，觀察法的智慧稱爲念。通達一切法，知曉我與我所畢竟不可得，因此無我，破除我的顛倒，這就是法念處。觀察外法和內法也是如此，這就是法念處。在聲聞經中闡明念處，只是說破除四種顛倒爲念處。如果在大乘經典中闡明念處，就說破除八種顛倒爲念處。所以《大品經》（Mahaprajnaparamita Sutra）說，如果能夠深入觀察四念處，這就是坐在道場。四正勤是：一、對於已經生起的惡法，爲了斷除而一心勤奮精進；二、對於尚未生起的惡法，爲了不讓它生起而一心勤奮精進；三、對於尚未生起的善法，爲了讓它生起而一心勤奮精進；四、對於已經生起的善法，爲了增長而一心勤奮精進。一、對於已經生起的惡法，爲了斷除而一心勤奮精進：在修習四念處觀的時候，如果懈怠心生起，五蓋（五種覆蓋心性的煩惱）等各種煩惱覆蓋內心，遠離信等五種善根的時候，像這樣的惡法如果已經生起，爲了斷除的緣故，一心勤奮精進，用各種方法除斷，使之滅盡。二、對於尚未生起的惡法，爲了不讓它生起而一心勤奮精進：在修習四念處觀的時候，如果懈怠心以及五蓋等各種煩惱惡法雖然尚未生起，但恐怕以後會生起，遮蔽信等五種善根，現在爲了不讓它生起的緣故，一心勤奮精進，用各種方法遮止，不讓它得以生起。三、對於尚未生起的善法，爲了讓它生起而一心勤奮精進：在修習四念處觀的時候，信等五種善根尚未生起，爲了讓它生起的緣故，一心勤奮精進，用各種方法修習，使信等善根生起。四、對於已經生起的善法，爲了增長而一心勤奮精進：如果在修習四念處觀的時候，信等五種善根已經生起，爲了讓它增長的緣故，一心勤奮精

【English Translation】 English version: Knowing that the mind arises from conditions, it does not stay for a moment, arising and ceasing in every thought, breaking the delusion of permanence, this is the mindfulness of mind. Observing the arising and ceasing of the external and internal mind is also like this, this is the mindfulness of mind. The four foundations of mindfulness regarding the Dharma are: the two skandhas (aggregates) of perception (saṃjñā) and volition (saṃskāra), and the three unconditioned dharmas (asaṃskṛta dharma), are called Dharma. Among them, the wisdom of observing the Dharma is called mindfulness. Thoroughly understanding all dharmas, knowing that 'I' and 'mine' are ultimately unattainable, therefore there is no self, breaking the delusion of self, this is the mindfulness of Dharma. Observing external and internal dharmas is also like this, this is the mindfulness of Dharma. In the Śrāvakayāna (the Vehicle of the Hearers) sutras, explaining the mindfulness, it only says that breaking the four inversions is mindfulness. If in the Mahāyāna (the Great Vehicle) sutras, explaining the mindfulness, it says breaking the eight inversions is mindfulness. Therefore, the Mahaprajnaparamita Sutra says, 'If one can deeply observe the four foundations of mindfulness, this is sitting in the bodhimaṇḍa (place of enlightenment).' The four right exertions are: 1. For evil dharmas that have already arisen, to eliminate and cut them off, with one mind diligently exert effort; 2. For evil dharmas that have not yet arisen, to prevent them from arising, with one mind diligently exert effort; 3. For good dharmas that have not yet arisen, to cause them to arise, with one mind diligently exert effort; 4. For good dharmas that have already arisen, to increase them, with one mind diligently exert effort. 1. For evil dharmas that have already arisen, to eliminate and cut them off, with one mind diligently exert effort: When practicing the four foundations of mindfulness, if a mind of laziness arises, the five hindrances (pañca nivaraṇa) and other afflictions cover the mind, and one is separated from the five roots of faith (śraddhā) and other good qualities, if such evil dharmas have already arisen, for the sake of cutting them off, with one mind diligently exert effort, using various means to eliminate and cut them off, causing them to be extinguished. 2. For evil dharmas that have not yet arisen, to prevent them from arising, with one mind diligently exert effort: When practicing the four foundations of mindfulness, if a mind of laziness and the five hindrances and other afflictive evil dharmas have not yet arisen, but there is fear that they may arise later, obstructing the five roots of faith and other good qualities, now for the sake of preventing them from arising, with one mind diligently exert effort, using various means to prevent and stop them, not allowing them to arise. 3. For good dharmas that have not yet arisen, to cause them to arise, with one mind diligently exert effort: When practicing the four foundations of mindfulness, the five roots of faith and other good qualities have not yet arisen, for the sake of causing them to arise, with one mind diligently exert effort, using various means to cultivate and practice, causing the roots of faith and other good qualities to arise. 4. For good dharmas that have already arisen, to increase them, with one mind diligently exert effort: If when practicing the four foundations of mindfulness, the five roots of faith and other good qualities have already arisen, for the sake of increasing them, with one mind diligently exert

進。方便修習信等善根令不退失。增長成就。此四通名正勤者。破邪道。于正道中。勤行故。名正勤也。

四如意足　一欲如意足　二精進如意足　三心如意足　四思惟如意足。

一欲如意足　欲為主得定。斷行成就。修如意分。是為欲如意足。

二精進如意足　精進為主得定。斷行成就。修如意分。是為精進如意足。

三心如意足　心為主得定。斷行成就。修如意足。

四思惟如意足　思惟為主得定。斷行成就。修如意分。此通言如意者。四念處中實智慧。四正勤中正精進。精進智慧增多。定力小弱。得四種定攝心故。智定力等。所愿皆得故。名如意足。智定力等。能斷結使。故云斷行成就也。

五根　一信根　二精進根　三念根　四定根　五慧根

一信根　信正道及助道法。是名信根也。

二精進根　行是正道。及諸助道善法時。勤求不息。是名精進根。

三念根　念正道及諸助道善法。更無他念。是名念根也。

四定根　攝心在正道及諸助道善法中相。應不散是。為定根也。

五慧根　為正道及諸助道善法。觀無常等十六行。是名慧根。此五通名根者。能生也。行者既得四如意足。智定安隱。即信等五種善法。若似若真。任運而生。譬如

【現代漢語翻譯】現代漢語譯本：進。爲了方便修習信心等善根，使其不退失，增長成就。這四者統稱為正勤，因為能破除邪道，在正道中勤奮修行，所以稱為正勤。

四如意足：一、欲如意足；二、精進如意足；三、心如意足；四、思惟如意足。

一、欲如意足：以欲為主要因素而獲得禪定，斷除煩惱的修行得以成就，修習如意分，這就是欲如意足。

二、精進如意足：以精進為主要因素而獲得禪定，斷除煩惱的修行得以成就，修習如意分，這就是精進如意足。

三、心如意足：以心為主要因素而獲得禪定，斷除煩惱的修行得以成就，修習如意足。

四、思惟如意足：以思惟為主要因素而獲得禪定，斷除煩惱的修行得以成就，修習如意分。這裡統稱為如意，是因為在四念處（Sinianchu）中具有真實的智慧，在四正勤（Sizhengqin）中具有正直的精進。精進和智慧增多，禪定的力量稍弱，通過四種禪定來攝持內心，使智慧和禪定的力量相等，所希望的都能得到，所以稱為如意足。智慧和禪定的力量相等，能夠斷除煩惱結使，所以說斷除煩惱的修行得以成就。

五根：一、信根；二、精進根；三、念根；四、定根；五、慧根。

一、信根：相信正道以及輔助正道的法門，這稱為信根。

二、精進根：在修行正道以及各種輔助正道的善法時，勤奮追求而不停止，這稱為精進根。

三、念根：憶念正道以及各種輔助正道的善法，沒有其他的念頭，這稱爲念根。

四、定根：使心專注于正道以及各種輔助正道的善法中，相應而不散亂，這稱為定根。

五、慧根：爲了正道以及各種輔助正道的善法，觀察無常等十六行相，這稱為慧根。這五者統稱為根，是因為它們能夠生出善法。修行者既然獲得了四如意足（Siruyizu），智慧和禪定都安定穩固，那麼信心等五種善法，無論是相似的還是真實的，都會自然而然地產生，譬如...

【English Translation】 English version: Advance. It is convenient to cultivate the roots of goodness such as faith, so that they do not regress and can grow and be accomplished. These four are collectively called Right Diligence (Zhengqin), because they can break through evil paths and diligently practice in the right path, hence the name Right Diligence.

The Four Foundations of Supernatural Power (Siruyizu): 1. Desire as the basis of supernatural power; 2. Effort as the basis of supernatural power; 3. Mind as the basis of supernatural power; 4. Contemplation as the basis of supernatural power.

Desire as the basis of supernatural power: Obtaining concentration with desire as the main factor, the practice of cutting off afflictions is accomplished, and cultivating the elements of supernatural power. This is desire as the basis of supernatural power.
Effort as the basis of supernatural power: Obtaining concentration with effort as the main factor, the practice of cutting off afflictions is accomplished, and cultivating the elements of supernatural power. This is effort as the basis of supernatural power.
Mind as the basis of supernatural power: Obtaining concentration with mind as the main factor, the practice of cutting off afflictions is accomplished, and cultivating the elements of supernatural power.
Contemplation as the basis of supernatural power: Obtaining concentration with contemplation as the main factor, the practice of cutting off afflictions is accomplished, and cultivating the elements of supernatural power. Here, 'supernatural power' is used generically because there is real wisdom in the Four Foundations of Mindfulness (Sinianchu), and upright diligence in the Four Right Exertions (Sizhengqin). With the increase of diligence and wisdom, the power of concentration is slightly weaker. By using the four kinds of concentration to gather the mind, the power of wisdom and concentration becomes equal, and all wishes are fulfilled, hence the name 'Foundations of Supernatural Power'. When the power of wisdom and concentration are equal, they can cut off the bonds of affliction, hence it is said that the practice of cutting off afflictions is accomplished.

The Five Roots: 1. Root of Faith; 2. Root of Effort; 3. Root of Mindfulness; 4. Root of Concentration; 5. Root of Wisdom.

Root of Faith: Believing in the right path and the methods that aid the path, this is called the Root of Faith.
Root of Effort: When practicing the right path and all the good methods that aid the path, diligently seeking without ceasing, this is called the Root of Effort.
Root of Mindfulness: Remembering the right path and all the good methods that aid the path, without other thoughts, this is called the Root of Mindfulness.
Root of Concentration: Focusing the mind on the right path and all the good methods that aid the path, being in accordance and not scattered, this is called the Root of Concentration.
Root of Wisdom: For the sake of the right path and all the good methods that aid the path, observing the sixteen aspects of impermanence, etc., this is called the Root of Wisdom. These five are collectively called 'roots' because they can generate goodness. Since the practitioner has obtained the Four Foundations of Supernatural Power (Siruyizu), and wisdom and concentration are stable and secure, then the five kinds of goodness, whether similar or real, will arise naturally, like...

陰陽調適。一切種子。悉有根生。故名根也。

五力　一信力　二精進力　三念力　四定力　五慧力

一信力　信正道及諸助道法時。若信根增長能遮疑惑。破諸邪信及煩惱。故名信力。

二精進力　行是正道及諸助道法時。若精進根增長。破種種身心懈怠。成辦出世之事。是為精進力。

三念力　念正道及諸助道法時。若念根增長。破諸邪念。成就一切出世正念功德是。爲念力。

四定力　攝心在正道及諸助道法時。若定根增長。則能破諸亂想。發諸事理禪定。是為定力。

五慧力　為正道及諸助道法。觀無常十六行時。若慧根增長。則能遮三界見思之惑。發真無漏。故名慧力。此五通名力者。能壞諸有漏不善。成辦出世善事。故名力也。

七覺分　一擇法覺分　二精進覺分　三喜覺分　四除覺分　五舍覺分　六定覺分　七念覺分

一擇法覺分　智慧觀諸法時。善能簡別真偽。不謬取諸虛偽法。故名擇法覺分。

二精進覺分　精進修諸道法時。善能覺了不謬。行於無益之苦行。常勤心在真法中行。故名精進覺分。

三喜覺分　若心得法喜。善能覺了此喜不依顛倒之法而生。歡喜住真法喜。故名喜覺分。

四除覺分　若斷除諸見煩惱之時。善能

【現代漢語翻譯】現代漢語譯本陰陽調和適宜。一切種子，都有根而生長，所以叫做根。

五力：一、信力；二、精進力；三、念力；四、定力；五、慧力。

一、信力：相信正道以及各種輔助修道的法門時，如果信根增長，就能遮蔽疑惑，破除各種邪信以及煩惱，所以叫做信力。

二、精進力：行持正道以及各種輔助修道的法門時，如果精進根增長，就能破除種種身心懈怠，成就出世間的事業，這就是精進力。

三、念力：憶念正道以及各種輔助修道的法門時，如果念根增長，就能破除各種邪念，成就一切出世間的正念功德，這就是念力。

四、定力：收攝心念于正道以及各種輔助修道的法門時，如果定根增長，就能破除各種散亂妄想，引發各種事理禪定，這就是定力。

五、慧力：爲了正道以及各種輔助修道的法門，觀察無常十六行時，如果慧根增長，就能遮蔽三界見思的迷惑，生髮真實無漏的智慧，所以叫做慧力。這五種都通稱為力，是因為能破壞各種有漏不善，成就出世間的善事，所以叫做力。

七覺分：一、擇法覺分；二、精進覺分；三、喜覺分；四、除覺分；五、舍覺分；六、定覺分；七、念覺分。

一、擇法覺分：用智慧觀察諸法時，善於分辨真偽，不錯誤地選取各種虛偽法，所以叫做擇法覺分。

二、精進覺分：精進修習各種道法時，善於覺察明瞭而不迷惑，不修行無益的苦行，常常勤勉用心在真正的佛法中修行，所以叫做精進覺分。

三、喜覺分：如果內心得到佛法帶來的喜悅，善於覺察這種喜悅不是依靠顛倒的法而生，歡喜安住在真實的佛法喜悅中，所以叫做喜覺分。

四、除覺分：如果斷除各種見解上的煩惱時，善於覺察明瞭。

【English Translation】 English version The harmony of Yin and Yang. All seeds have roots and grow, hence the name 'root'.

The Five Powers: 1. Faith Power (Śrāddhā-bala); 2. Vigor Power (Vīrya-bala); 3. Mindfulness Power (Smṛti-bala); 4. Concentration Power (Samādhi-bala); 5. Wisdom Power (Prajñā-bala).

Faith Power (Śrāddhā-bala): When believing in the right path and various auxiliary practices, if the root of faith grows, it can遮蔽 doubt,破除 various wrong beliefs and afflictions, hence it is called Faith Power.
Vigor Power (Vīrya-bala): When practicing the right path and various auxiliary practices, if the root of vigor grows, it can overcome various physical and mental laziness, and accomplish transcendent affairs, this is Vigor Power.
Mindfulness Power (Smṛti-bala): When mindful of the right path and various auxiliary practices, if the root of mindfulness grows, it can overcome various wrong thoughts, and accomplish all transcendent right mindfulness merits, this is Mindfulness Power.
Concentration Power (Samādhi-bala): When focusing the mind on the right path and various auxiliary practices, if the root of concentration grows, it can overcome various scattered thoughts, and develop various meditative states of principle and phenomena, this is Concentration Power.
Wisdom Power (Prajñā-bala): For the right path and various auxiliary practices, when observing the sixteen aspects of impermanence, if the root of wisdom grows, it can遮蔽 the delusions of views and thoughts in the three realms, and generate true non-outflow wisdom, hence it is called Wisdom Power. These five are all called 'Power' because they can destroy various defiled unwholesome things and accomplish transcendent wholesome deeds, hence they are called 'Power'.

The Seven Factors of Enlightenment (Sapta bojjhaṅgāḥ): 1. Discrimination of Dharma (Dharma-vicaya); 2. Vigor (Vīrya); 3. Joy (Prīti); 4. Tranquility (Passaddhi); 5. Equanimity (Upekṣā); 6. Concentration (Samādhi); 7. Mindfulness (Smṛti).

Discrimination of Dharma (Dharma-vicaya): When using wisdom to observe all dharmas, one is good at distinguishing truth from falsehood, and does not mistakenly take various false dharmas, hence it is called Discrimination of Dharma.
Vigor (Vīrya): When diligently practicing various paths, one is good at realizing and not being confused, not practicing useless asceticism, and always diligently focusing on practicing in the true Dharma, hence it is called Vigor.
Joy (Prīti): If the mind obtains joy from the Dharma, one is good at realizing that this joy does not arise from inverted dharmas, and joyfully dwells in the true joy of the Dharma, hence it is called Joy.
Tranquility (Passaddhi): If one eliminates various afflictions of views, one is good at realizing.

覺了除諸虛偽。不損真正善根。故名除覺分。

五舍覺分　若舍所見念著之境時。善能覺了所舍之境。虛偽不實。永不追憶。是為舍覺分。

六定覺分　若發諸禪定之時。善能覺了諸禪虛假。不生見愛妄想。是為定覺分。

七念覺分　若修出世道時。善能覺了常使定慧均平。若心沉沒。當念用擇法精進喜等。三覺分察起。若心浮動。當念用除舍定等三分攝。故念覺常在二盈之間。調和中適。是念覺分。此七通名覺分者。無學實覺七事能到。故通名覺分。

八正道分　一正見　二正思惟　三正語　四正業　五正命　六正精進　七正念　八正定

一正見　若修無漏十六行。見四諦分明。故名正見。

二正思惟　見四諦時。無漏心相應。思惟動發。覺知籌量。為令增長入涅槃。故名正思惟。

三正語　以無漏智慧。除四種邪命。攝口業住一切口正語中。是為正語。

四正業　以無漏智慧。除身一切邪業。住清凈正身業中。是名正業。

五正命　以無漏智慧。通除三業中五種邪命。住清凈正命中。是為正命。何等五種。一為利養故。詐現異相奇特。二為利養故。自說功德。三為利養故。占相吉兇為人說法。四為利養故。高聲現威令人畏敬。五為利養故。稱說所得供養

。以動人心。邪因緣活命。故是為邪命。

六正精進　以無漏智慧相應。勤精進修涅槃道。是為正精進。

七正念　以無漏智慧相應。念正道及助道法。故名正念。

八正定　以無漏智慧相應入定故。故名正定。是八通名正道者。正以不邪為義。今此八法不依偏邪而行。皆名為正。能通至涅槃故名為道。

三解脫初門第三十七

一空解脫門　二無相解脫門　三無作解脫門

次三十七品。而辯三解脫門者。大智度論云。三十七品。是趣涅槃道行。是道已到涅槃。涅槃城有三門。謂空無相無作。既已說道故。次應說到處門也。此三通名解脫門者。解脫即是涅槃門。謂能通此三法。能通行者。得入涅槃。故名解脫門也。亦云三三昧。三昧義如前說。但三昧即是當體得名。解脫從能通之用。以受稱也。此無別法。有師解云。因時名三昧。證果則變名解脫。此類如八背舍八解脫也。

一空解脫門　云何名空解脫門。觀諸法無我我所故空。所以者何。諸法從因緣和合生。無有作者。無有受者。能如是通達者。是名空解脫門。是空解脫門。緣二行。謂空無我。

二無相解脫門　云何名無相解脫門。觀男女相。一異相等。是相中求實皆不可得。故無相。所以者何。若諸法無我我所故

【現代漢語翻譯】現代漢語譯本：以動聽的言辭迷惑人心，通過不正當的手段謀生，這就被稱為邪命。

六、正精進：以無漏的智慧相應，勤奮精進地修習通往涅槃的道路，這被稱為正精進。

七、正念：以無漏的智慧相應，憶念正確的道路以及輔助修道的法門，因此稱為正念。

八、正定：以無漏的智慧相應而入定，因此稱為正定。以上八項統稱為正道，『正』意味著不邪。這八種法不依隨偏頗邪惡而行，都可稱為『正』。能夠通往涅槃，因此稱為『道』。

三解脫初門第三十七

一、空解脫門；二、無相解脫門；三、無作解脫門。

在三十七道品之後，闡述三解脫門的原因是，《大智度論》中說，三十七道品是通往涅槃的道路和修行。這條道路已經到達涅槃，涅槃城有三個門，即空、無相、無作。既然已經講述了道路，接下來就應該講述到達之處的門。這三者統稱為解脫門，解脫即是涅槃之門，意味著能夠通過這三種法，能夠通行的人，就能進入涅槃，因此稱為解脫門。也可以稱為三三昧（Samadhi，禪定），三昧的含義如前所述。但三昧是從當體得名，解脫是從能通的作用來接受稱謂。這沒有別的法。有法師解釋說，因地時稱為三昧，證果時就變名為解脫。此類情況如同八背舍和八解脫。

一、空解脫門：如何稱為空解脫門？觀察諸法無我（Anatta，非我）和我所（Atta，我所有），因此為空。為什麼這樣說呢？諸法從因緣和合而生，沒有作者，沒有受者。能夠如此通達的人，就稱為空解脫門。這空解脫門，緣于兩種行，即空和無我。

二、無相解脫門：如何稱為無相解脫門？觀察男女之相，一異之相等等，在這些相中尋求真實都是不可能得到的，因此是無相。為什麼這樣說呢？如果諸法無我（Anatta，非我）和我所（Atta，我所有），那麼...

【English Translation】 English version: 'To beguile people's minds with moving words and to make a living through improper means is called wrong livelihood.'

'Sixth, Right Effort: To diligently cultivate the path to Nirvana in accordance with non-outflow wisdom is called Right Effort.'

'Seventh, Right Mindfulness: To remember the correct path and the methods that aid cultivation in accordance with non-outflow wisdom is called Right Mindfulness.'

'Eighth, Right Samadhi (concentration): To enter Samadhi (concentration) in accordance with non-outflow wisdom is called Right Samadhi (concentration). These eight are collectively called the Right Path. 'Right' means not wrong. These eight dharmas do not follow biased and evil paths; all can be called 'Right'. Being able to lead to Nirvana, it is called the 'Path'.'

The Thirty-Seventh, the First Gate of the Three Liberations

First, the Empty Liberation Gate; Second, the Signless Liberation Gate; Third, the Wishless Liberation Gate.

The reason for elaborating on the Three Liberation Gates after the Thirty-Seven Factors of Enlightenment is that the Mahaprajnaparamita Shastra says that the Thirty-Seven Factors of Enlightenment are the path and practice leading to Nirvana. This path has already reached Nirvana, and the city of Nirvana has three gates, namely emptiness, signlessness, and wishlessness. Now that the path has been discussed, the gate to the place of arrival should be discussed next. These three are collectively called the Liberation Gate, and liberation is the gate of Nirvana, meaning that one can pass through these three dharmas, and those who can pass through can enter Nirvana, hence the name Liberation Gate. They can also be called the Three Samadhis (Samadhi, concentration). The meaning of Samadhi (concentration) is as mentioned earlier. However, Samadhi (concentration) is named from its inherent nature, while liberation is named from its function of enabling passage. There is no other dharma. Some Dharma masters explain that it is called Samadhi (concentration) at the time of cause, and it changes its name to liberation when the result is attained. This is similar to the Eight Emancipations and the Eight Liberations.

First, the Empty Liberation Gate: How is it called the Empty Liberation Gate? Observing that all dharmas are without self (Anatta, non-self) and without what belongs to self (Atta, self-owned), therefore they are empty. Why is this so? All dharmas arise from the combination of causes and conditions; there is no creator, and there is no receiver. One who can understand this is called the Empty Liberation Gate. This Empty Liberation Gate is based on two practices, namely emptiness and non-self.

Second, the Signless Liberation Gate: How is it called the Signless Liberation Gate? Observing the signs of male and female, the signs of oneness and difference, etc., it is impossible to find reality in these signs, therefore it is signless. Why is this so? If all dharmas are without self (Anatta, non-self) and without what belongs to self (Atta, self-owned), then...

空。空故無男無女。一異等法。我我所中。名字是異。以是故。男女一異等相。實不可得。能如是通達者。是為無相解脫門。是解脫緣四行。謂盡滅妙出。

三無作解脫門　云何名無作解脫門。若知一切法無相。即都無所作。是名無作。所以者何。若於法有所得者。即於三界。而有愿求。因是造作三有之業。今一切相。皆不可得故。則於三界。無所愿求。不造一切三有生死之業。無業故無報。是為無作解脫門。是無作解脫門。緣十行。謂無常苦集因緣。生道正進乘也。

三無漏根初門第三十八

一未知欲知根　二知根　三知已根

次三解脫門而辯三無漏根者。解脫既是涅槃之門。若善修三解脫。必定發真無漏。證有餘涅槃。得有餘涅槃。自有三道不同。謂見道修道。無學道也。證三道時。必發三根故。次三解脫而辯之。通名根者。根以住立能生為義。得此三法。住立不退。生真智照。故名根也。

一未知欲知根　無漏九根和合。信行法行人。于見諦道中。名未知欲知根。所謂九根者。信根精進根念根定根慧根喜根樂根舍根意根也。

二知根　信解見得人。思惟道中。是九根轉名知根。九根如未知欲知根中分別。

三知已根　若至無學道中。是九根轉。名知已根。九亦如

【現代漢語翻譯】現代漢語譯本空。因為空，所以沒有男人和女人。對於『一』（Eka，單一）、『異』（Nānā，差異）等法，以及『我』（Ātman，自我）和『我所』（Ātmīya，屬於我的事物）的概念，名字是不同的。因此，男女、『一』和『異』等相狀，實際上是無法獲得的。能夠這樣通達的人，就稱為無相解脫門（Animitta-vimoksha-mukha）。這個解脫門以四種行相為緣，即盡（Kshaya，滅盡）、滅（Nirodha，止滅）、妙（Pranita，殊勝）、出（Nihsarana，出離）。

三無作解脫門（Apranihita-vimoksha-mukha）什麼是無作解脫門？如果知道一切法沒有相狀，那就什麼都不作。這稱為無作。為什麼呢？如果對於法有所得，就會對於三界（Trailokya，欲界、色界、無色界）有所愿求。因為這樣，就會造作三有（Bhava，存在）的業。現在一切相狀都不可得，所以對於三界，就沒有什麼愿求，不造作一切三有生死的業。沒有業就沒有報應。這就是無作解脫門。這個無作解脫門，以十種行相為緣，即無常（Anitya，無常）、苦（Duhkha，苦）、集（Samudaya，集）、因緣（Hetu-pratyaya，因緣）、生（Jāti，生）、道（Mārga，道）、正（Samyak，正）、進（Prasthāna，前進）和乘（Yāna，乘）。

三無漏根初門第三十八

一、未知欲知根（Anajñātatājñāsyāmīndriya）二、知根（Ājñendriya）三、知已根（Ājñātāvīndriya）

在三個解脫門之後辨析三個無漏根（Anāsrava-indriya）的原因是，解脫既然是涅槃（Nirvana，寂滅）之門，如果好好修習三個解脫門，必定會生起真正的無漏智慧，證得有餘涅槃（Sa-upādisesa-nirvāna）。得到有餘涅槃，自然有三種道路不同，即見道（Darśana-mārga，見道）、修道（Bhāvanā-mārga，修道）和無學道（Aśaikṣa-mārga，無學道）。證得這三個道時，必定生起三個根，所以接著三個解脫門來辨析它們。通稱為『根』的原因是，『根』以住立不退和能夠生起智慧為意義。得到這三個法，就能住立不退，生起真正的智慧光明，所以稱為『根』。

一、未知欲知根無漏的九根和合，信行法行人，在見諦道（Satya-darśana-mārga，見真理之道）中，稱為未知欲知根。所謂的九根是：信根（Śraddhendriya，信根）、精進根（Vīryendriya，精進根）、念根（Smṛtīndriya，念根）、定根（Samādhīndriya，定根）、慧根（Prajñendriya，慧根）、喜根（Saumanasyendriya，喜根）、樂根（Sukhendriya，樂根）、舍根（Upekṣendriya，舍根）和意根（Manendriya，意根）。

二、知根信解見得人，在思惟道（Bhāvanā-mārga，修道）中，這九根轉名為知根。九根如在未知欲知根中分別。

三、知已根如果到達無學道中，這九根轉變，名為知已根。九根也如前。

【English Translation】 English version Emptiness. Because of emptiness, there is neither male nor female. Regarding the dharmas of 'one' (Eka) and 'different' (Nānā), and the concepts of 'self' (Ātman) and 'what belongs to self' (Ātmīya), the names are different. Therefore, the characteristics of male and female, 'one' and 'different,' are actually unattainable. One who can understand in this way is said to have entered the Animitta-vimoksha-mukha (Signless Liberation Door). This liberation door is conditioned by four aspects: cessation (Kshaya), extinction (Nirodha), excellence (Pranita), and deliverance (Nihsarana).

The Apranihita-vimoksha-mukha (Wishless Liberation Door). What is the Wishless Liberation Door? If one knows that all dharmas are without characteristics, then one does nothing. This is called wishlessness. Why? If one gains something from the dharmas, then one will have desires for the three realms (Trailokya: Desire Realm, Form Realm, Formless Realm). Because of this, one will create the karma of the three existences (Bhava). Now that all characteristics are unattainable, one has no desires for the three realms and does not create the karma of birth and death in the three existences. Without karma, there is no retribution. This is the Wishless Liberation Door. This Wishless Liberation Door is conditioned by ten aspects: impermanence (Anitya), suffering (Duhkha), accumulation (Samudaya), causes and conditions (Hetu-pratyaya), birth (Jāti), the path (Mārga), right (Samyak), progress (Prasthāna), and vehicle (Yāna).

The Initial Door of the Three Non-Outflow Roots, Number Thirty-Eight

Anajñātatājñāsyāmīndriya (Root of 'I shall know what is not yet known') 2. Ājñendriya (Root of Knowledge) 3. Ājñātāvīndriya (Root of One Who Knows)

The reason for discussing the three Anāsrava-indriya (Non-Outflow Roots) after the three liberation doors is that since liberation is the door to Nirvana, if one cultivates the three liberation doors well, one will surely generate true non-outflow wisdom and attain Sa-upādisesa-nirvāna (Nirvana with remainder). Having attained Nirvana with remainder, there are naturally three different paths: Darśana-mārga (Path of Seeing), Bhāvanā-mārga (Path of Cultivation), and Aśaikṣa-mārga (Path of No More Learning). When attaining these three paths, one will surely generate the three roots, so they are discussed after the three liberation doors. The general name 'root' is because 'root' means to stand firm and be able to generate wisdom. Having attained these three dharmas, one can stand firm and not regress, and generate true wisdom and light, so they are called 'roots'.

Anajñātatājñāsyāmīndriya (Root of 'I shall know what is not yet known'). The union of the nine non-outflow roots, for a person of faith who practices the Dharma, in the Satya-darśana-mārga (Path of Seeing the Truth), is called Anajñātatājñāsyāmīndriya. The so-called nine roots are: Śraddhendriya (Root of Faith), Vīryendriya (Root of Diligence), Smṛtīndriya (Root of Mindfulness), Samādhīndriya (Root of Concentration), Prajñendriya (Root of Wisdom), Saumanasyendriya (Root of Joy), Sukhendriya (Root of Happiness), Upekṣendriya (Root of Equanimity), and Manendriya (Root of Mind).
Ājñendriya (Root of Knowledge). For a person who has faith and understanding and has attained insight, in the Bhāvanā-mārga (Path of Cultivation), these nine roots are transformed and called Ājñendriya. The nine roots are as distinguished in the Anajñātatājñāsyāmīndriya.
Ājñātāvīndriya (Root of One Who Knows). If one reaches the Aśaikṣa-mārga (Path of No More Learning), these nine roots are transformed and called Ājñātāvīndriya. The nine roots are also as before.

未知欲知根中分別也。

十一智初門第三十九

一法智　二比智　三他心智　四世智　五苦智　六集智　七滅智　八道智　九盡智　十無生智　十一如實智

次三無漏根而辯十一智者。以三根能生十一智故。所以者何。未知欲知根。生法智比智。知根生苦智集智滅智道智。及他心智世智。知已根。生盡智無生智。及如實智。是以次三根。而辯十一智也。通名智者決定了知。故名為智。若發此十一智時。各齊位照了分明。故通名為智也。

一法智　欲界系法中無漏智。欲界系因中無漏智。欲界法智滅中無漏智。為斷欲界系法道中無漏智。及法智品中無漏智也。

二比智　於色界無色界中。約四諦辯四種無漏智。亦如法智中所明。但有法比之殊也。

三他心智　知欲界色界系現在心心數法。及無漏心心數法少分。是為他心智也。

四世智　諸世間有漏智慧。亦名等智。凡夫聖人。同有此智。故名等智。亦云名字智。是智但有名而無理。

五苦智　五陰無常苦空無我觀時。得無漏智。

六集智　知諸法因。因集生緣觀。無漏智也。

七滅智　滅止妙出觀時。無漏智也。

八道智　道正行遠觀時。無漏智也。

九盡智　我見苦已斷集已證滅已修道

【現代漢語翻譯】現代漢語譯本未知欲知根（Anajñatamājñāsyāmīndriya）：想要了解但尚未了解的根。

十一智初門第三十九

一、法智（Dharmajñāna）；二、比智（Anvayajñāna）；三、他心智（Paracittajñāna）；四、世智（Saṃvṛtijñāna）；五、苦智（Duḥkhajñāna）；六、集智（Samudayajñāna）；七、滅智（Nirodhajñāna）；八、道智（Mārgajñāna）；九、盡智（Kṣayajñāna）；十、無生智（Anutpādajñāna）；十一、如實智（Yathābhūtajñāna）。

接下來，通過三種無漏根（Anāsrava-indriya）來辨析這十一種智慧。因為這三種根能夠產生這十一種智慧。為什麼這麼說呢？未知欲知根（Anajñatamājñāsyāmīndriya）產生法智（Dharmajñāna）和比智（Anvayajñāna）。知根（Ājñā-indriya）產生苦智（Duḥkhajñāna）、集智（Samudayajñāna）、滅智（Nirodhajñāna）、道智（Mārgajñāna），以及他心智（Paracittajñāna）和世智（Saṃvṛtijñāna）。知已根（Ājñātāvīndriya）產生盡智（Kṣayajñāna）、無生智（Anutpādajñāna）和如實智（Yathābhūtajñāna）。因此，接著這三種根來辨析這十一種智慧。總稱為『智』，是因為它能決定性地瞭解事物，所以稱為『智』。如果發起這十一種智慧時，各自在相應的位子上照亮和清晰，所以總稱為『智』。

一、法智（Dharmajñāna）：欲界（Kāmadhātu）所繫之法中的無漏智（Anāsrava-jñāna），欲界所繫之因中的無漏智，欲界法智之滅中的無漏智，爲了斷除欲界所繫之法道中的無漏智，以及法智品中的無漏智。

二、比智（Anvayajñāna）：在無中，約四聖諦（catvāri āryasatyāni）辨析四種無漏智。也如法智（Dharmajñāna）中所說明的，但有法和比的差別。

三、他心智（Paracittajñāna）：知道欲界系現在的心和心數法（citta-caitta dharmas），以及無漏心和心數法的小部分，這就是他心智。

四、世智（Saṃvṛtijñāna）：世間所有有漏的智慧，也稱為等智（Samatājñāna）。凡夫和聖人，都共同具有這種智慧，所以稱為等智。也稱為名字智，這種智慧只有名字而沒有實際的道理。

五、苦智（Duḥkhajñāna）：在觀察五陰（pañca-skandha）的無常、苦、空、無我時，得到的無漏智。

六、集智（Samudayajñāna）：知道諸法的因，因、集、生、緣的觀察，是無漏智。

七、滅智（Nirodhajñāna）：在觀察滅、止、妙、出時，是無漏智。

八、道智（Mārgajñāna）：在觀察道、正、行、遠時，是無漏智。

九、盡智（Kṣayajñāna）：我已經見了苦，已經斷了集，已經證了滅，已經修了道。

【English Translation】 English version Anajñatamājñāsyāmīndriya (Unknown-to-be-known faculty): The faculty of wanting to know what is not yet known.

The Initial Gate of the Eleven Knowledges, Chapter Thirty-Nine

Dharma-jñāna (Knowledge of Dharma); 2. Anvaya-jñāna (Inferential Knowledge); 3. Paracitta-jñāna (Knowledge of Others' Minds); 4. Saṃvṛti-jñāna (Conventional Knowledge); 5. Duḥkha-jñāna (Knowledge of Suffering); 6. Samudaya-jñāna (Knowledge of the Origin); 7. Nirodha-jñāna (Knowledge of Cessation); 8. Mārga-jñāna (Knowledge of the Path); 9. Kṣaya-jñāna (Knowledge of Exhaustion); 10. Anutpāda-jñāna (Knowledge of Non-arising); 11. Yathābhūta-jñāna (Knowledge of Reality).

Next, these eleven knowledges are distinguished by means of the three non-outflow faculties (Anāsrava-indriya), because these three faculties can generate these eleven knowledges. Why is this so? The Anajñatamājñāsyāmīndriya (Unknown-to-be-known faculty) generates Dharma-jñāna (Knowledge of Dharma) and Anvaya-jñāna (Inferential Knowledge). The Ājñā-indriya (Faculty of Knowledge) generates Duḥkha-jñāna (Knowledge of Suffering), Samudaya-jñāna (Knowledge of the Origin), Nirodha-jñāna (Knowledge of Cessation), Mārga-jñāna (Knowledge of the Path), as well as Paracitta-jñāna (Knowledge of Others' Minds) and Saṃvṛti-jñāna (Conventional Knowledge). The Ājñātāvīndriya (Faculty of Having Known) generates Kṣaya-jñāna (Knowledge of Exhaustion), Anutpāda-jñāna (Knowledge of Non-arising), and Yathābhūta-jñāna (Knowledge of Reality). Therefore, these eleven knowledges are distinguished following these three faculties. They are generally called 'knowledge' because they decisively understand things, hence the name 'knowledge'. If these eleven knowledges are aroused, each illuminates and clarifies its respective position, so they are generally called 'knowledge'.

Dharma-jñāna (Knowledge of Dharma): Non-outflow knowledge (Anāsrava-jñāna) within the Dharma related to the Desire Realm (Kāmadhātu), non-outflow knowledge within the cause related to the Desire Realm, non-outflow knowledge within the cessation of Dharma-jñāna related to the Desire Realm, non-outflow knowledge within the path to sever Dharma related to the Desire Realm, and non-outflow knowledge within the category of Dharma-jñāna.
Anvaya-jñāna (Inferential Knowledge): In the absence of something, the four types of non-outflow knowledge are distinguished in relation to the Four Noble Truths (catvāri āryasatyāni). It is also as explained in Dharma-jñāna (Knowledge of Dharma), but there is a difference between Dharma and Inference.
Paracitta-jñāna (Knowledge of Others' Minds): Knowing the present mind and mental factors (citta-caitta dharmas) related to the Desire Realm system, and a small portion of the non-outflow mind and mental factors, this is Paracitta-jñāna.
Saṃvṛti-jñāna (Conventional Knowledge): All mundane outflow knowledge, also called Samatājñāna (Equal Knowledge). Ordinary people and sages both possess this knowledge, so it is called Equal Knowledge. It is also called Name Knowledge, this knowledge only has a name but no actual principle.
Duḥkha-jñāna (Knowledge of Suffering): When observing the impermanence, suffering, emptiness, and non-self of the five aggregates (pañca-skandha), one obtains non-outflow knowledge.
Samudaya-jñāna (Knowledge of the Origin): Knowing the cause of all dharmas, the observation of cause, origin, arising, and condition, is non-outflow knowledge.
Nirodha-jñāna (Knowledge of Cessation): When observing cessation, stopping, subtlety, and escape, it is non-outflow knowledge.
Mārga-jñāna (Knowledge of the Path): When observing the path, correctness, practice, and distance, it is non-outflow knowledge.
Kṣaya-jñāna (Knowledge of Exhaustion): I have seen suffering, I have cut off the origin, I have realized cessation, I have cultivated the path.

已。如是念時。無漏智慧。見明覺也。

十無生智　我見苦已。不復更見斷集已。不復更斷盡證已。不復更證修道已。不復更修。如是念時。無漏智慧。見明覺也。

十一如實智　一切法總相別相。如實正智。無有掛礙。是為如實智。此智獨在佛心中有。二乘之所無也。

十二因緣初門第四十

一無明　二行　三識　四名色　五六入　六觸　七受　八愛　九取　十有　十一生　十二老死

次十一智而辯十二因緣者。除如實智。其餘十智。皆是二乘共得。今一往明。若聲聞人。但約一世。總觀四諦。成十智則智劣。智劣故。不能侵除習氣。功德神用亦減少。若緣覺人。通約三世。細分別觀十二因緣。若成十智則智強。智強故。能侵除習氣功德。神用亦廣。是以大聖教門。別開出中乘之道。意在此也。通稱因緣者。是十二法。展轉能感果。故名因。互相由藉而有。謂之緣也。因緣相續。則生死往還無際。若知無明不起取有。則三界二十五有生死皆息。是為出世之要術也。教門十二因緣。有三種不同。一者約三世明十二因緣。二者約果報二世辯十二因緣。三者約一念一世辯十二因緣。今無明三世十二因緣者。初二過去世攝。后二未來世攝。中八現在世攝。是中略說三事煩惱業苦。是三事展轉

【現代漢語翻譯】現代漢語譯本：已。像這樣憶念時，無漏的智慧，就能見到光明，有所覺悟。

十、無生智：我見到苦已滅，不再見到苦；斷除集諦已滅，不再斷除；證得滅諦已滅，不再證得；修習道諦已滅，不再修習。像這樣憶念時，無漏的智慧，就能見到光明，有所覺悟。

十一、如實智：對於一切法的總相和別相，能夠如實地正確認知，沒有任何障礙，這就是如實智。這種智慧只有佛（Buddha）的心中才有，二乘（指聲聞和緣覺）所沒有。

十二、因緣初門第四十

一、無明（Avidya，指對真理的無知）二、行（Samskara，指由無明產生的行為）三、識（Vijnana，指投胎的意識）四、名色（Namarupa，指精神和物質的結合）五、六入（Sadayatana，指六根，即眼、耳、鼻、舌、身、意）六、觸（Sparsha，指根、境、識的和合）七、受（Vedana，指感受）八、愛（Trishna，指渴愛）九、取（Upadana，指執取）十、有（Bhava，指存在）十一、生（Jati，指出生）十二、老死（Jaramarana，指衰老和死亡）

在十一智之後辨析十二因緣，是因為除了如實智之外，其餘十智都是二乘（指聲聞和緣覺）共同證得的。現在簡單說明一下，如果聲聞人只是在一世中，總觀四諦（苦、集、滅、道），成就的十智就比較弱。因為智慧弱，所以不能消除習氣，功德和神通力也減少。如果緣覺人，貫通三世，仔細分別觀察十二因緣，成就的十智就比較強。因為智慧強，所以能消除習氣，功德和神通力也廣大。因此，大聖（指佛陀）的教法中，特別開出了中乘的道路，用意就在這裡。通稱因緣，是指這十二法，輾轉能夠感生果報，所以稱為『因』。互相依賴而存在，稱為『緣』。因緣相續，生死輪迴就沒有止境。如果知道無明不起，就不會有取和有，那麼三界二十五有的生死輪迴就會止息，這是出離世間的要訣。教法中關於十二因緣，有三種不同的說法：一是約三世來說明十二因緣，二是約果報二世來辨析十二因緣，三是約一念一世來辨析十二因緣。現在所說的三世十二因緣，最初的二支屬於過去世，最後的二支屬於未來世，中間的八支屬於現在世。這裡簡略地說，包括煩惱、業、苦這三件事，這三件事輾轉相生。

【English Translation】 English version: Thus, when contemplating in this way, non-outflow wisdom sees the light and becomes aware.

Ten, Non-arising Wisdom: 'I have seen suffering and will not see it again; I have cut off accumulation and will not cut it off again; I have realized cessation and will not realize it again; I have cultivated the path and will not cultivate it again.' Thus, when contemplating in this way, non-outflow wisdom sees the light and becomes aware.

Eleven, Wisdom of Reality: For all dharmas, the general characteristics and specific characteristics are truly and correctly known without any hindrance. This is the Wisdom of Reality. This wisdom exists only in the mind of the Buddha (Buddha), and is not possessed by the Two Vehicles (referring to Sravakas and Pratyekabuddhas).

Twelve, The Initial Gate of Dependent Origination, Fortieth

One, Ignorance (Avidya, referring to ignorance of the truth) Two, Activities (Samskara, referring to actions arising from ignorance) Three, Consciousness (Vijnana, referring to the consciousness that takes rebirth) Four, Name and Form (Namarupa, referring to the combination of mind and matter) Five, Six Entrances (Sadayatana, referring to the six sense organs: eye, ear, nose, tongue, body, and mind) Six, Contact (Sparsha, referring to the union of sense organ, object, and consciousness) Seven, Feeling (Vedana, referring to sensation) Eight, Craving (Trishna, referring to thirst) Nine, Grasping (Upadana, referring to clinging) Ten, Existence (Bhava, referring to being) Eleven, Birth (Jati, referring to birth) Twelve, Old Age and Death (Jaramarana, referring to aging and death)

The reason for discussing the Twelve Links of Dependent Origination after the Eleven Wisdoms is that, except for the Wisdom of Reality, the other ten wisdoms are commonly attained by the Two Vehicles (referring to Sravakas and Pratyekabuddhas). Now, to explain it simply, if a Sravaka only observes the Four Noble Truths (suffering, accumulation, cessation, and path) in one lifetime, the ten wisdoms attained will be weak. Because the wisdom is weak, it cannot eliminate habitual tendencies, and the merits and spiritual powers are also reduced. If a Pratyekabuddha observes the Twelve Links of Dependent Origination in detail across three lifetimes, the ten wisdoms attained will be strong. Because the wisdom is strong, it can eliminate habitual tendencies, and the merits and spiritual powers are also vast. Therefore, in the teachings of the Great Sage (referring to the Buddha), the Middle Vehicle path is specifically opened up, and the intention lies here. The general term 'Dependent Origination' refers to these twelve dharmas, which can generate karmic results in turn, so they are called 'causes'. Existing in mutual dependence is called 'conditions'. When causes and conditions continue, the cycle of birth and death has no end. If one knows that ignorance does not arise, then grasping and existence will not arise, and the cycle of birth and death in the Three Realms and Twenty-five Existences will cease. This is the key to escaping the world. There are three different explanations of the Twelve Links of Dependent Origination in the teachings: one is to explain the Twelve Links of Dependent Origination in terms of three lifetimes, the second is to analyze the Twelve Links of Dependent Origination in terms of two lifetimes of karmic results, and the third is to explain the Twelve Links of Dependent Origination in terms of one thought and one lifetime. The Three Lifetimes of the Twelve Links of Dependent Origination, the first two links belong to the past life, the last two links belong to the future life, and the middle eight links belong to the present life. Briefly speaking, it includes the three things: afflictions, karma, and suffering, and these three things generate each other in turn.

。更互為因緣。是煩惱業因緣。業苦因緣。苦苦因緣。苦煩惱因緣。煩惱業因緣。業苦因緣。苦苦因緣。是為展轉。更互為因緣故。云三世十二因緣也。

一無明　過去世一切煩惱。通是無明。以過去未有智慧光明故。則一切煩惱得起故。是以過去煩惱悉是無明也。

二行　從無明生業。業即是行。以善不善業。能作世界果故。故名為行也。

三識　從行生垢心。初身因如犢子。識母自相識。故名識。即是父母交會初。欲托胎時之名。

四名色　從識生非色四陰及所任色陰。是名名色。即是歌羅邏時之名也。

五六入　從名色中。生眼等六情。是名六入。從五皰初開已來。即是六入名也。

六觸　由入對塵情塵識合。是名為觸。以六塵觸六根故。即有六識生。故名情塵識合也。

七受　從觸生受。故名為受。即是因六觸。觸六根即領受六塵。為六受也。

八愛　從受中心著。名之為愛。謂于所領受六塵中。心生渴愛也。

九取　從渴愛因緣求。是名為取。謂求取所愛之塵也。

十有　從取則後世業因成。是名為有。因能有果。故名為有。

十一生　從有還受後世五眾之身。是名生。所謂四生六道中受生也。

十二老死　從生五眾身熟壞。

【現代漢語翻譯】現代漢語譯本互相之間互為因緣。這是煩惱和業的因緣，業和苦的因緣，苦和苦的因緣，苦和煩惱的因緣，煩惱和業的因緣，業和苦的因緣，苦和苦的因緣。這就是輾轉相生，互相作為因緣的緣故，稱為三世十二因緣。

一、無明：過去世的一切煩惱，都可以說是無明（Avidya）。因為過去沒有智慧的光明，所以一切煩惱得以產生。因此，過去的煩惱全部都是無明。

二、行：從無明產生業，業就是行（Samskara）。因為善與不善的業，能夠產生世界的結果，所以稱為行。

三、識：從行產生垢心，最初的身體就像小牛一樣，能夠認識母親，所以叫做識（Vijnana）。也就是父母交合之初，想要投胎時的狀態。

四、名色：從識產生非物質的四陰（受、想、行、識）以及物質的色陰，這叫做名色（Namarupa）。也就是歌羅邏（Kalala）時的狀態。

五、六入：從名色中，產生眼等六種感覺器官，這叫做六入（Sadayatana）。從五個胞開始張開的時候，就是六入的狀態。

六、觸：由於感覺器官接觸外塵，感覺器官、外塵和意識結合，這叫做觸（Sparsa）。因為六塵接觸六根，就會產生六識，所以叫做感覺器官、外塵和意識結合。

七、受：從觸產生感受，所以叫做受（Vedana）。也就是因為六觸，接觸六根，就領受六塵，成為六受。

八、愛：從感受中心生執著，叫做愛（Trsna）。指的是對於所領受的六塵中，內心產生渴求。

九、取：因為渴愛而尋求，這叫做取（Upadana）。指的是尋求獲取所喜愛的外塵。

十、有：從取則形成後世的業因，這叫做有（Bhava）。因為（業）能夠產生結果，所以叫做有。

十一、生：從有還接受後世五蘊之身，這叫做生（Jati）。也就是在四生六道中受生。

十二、老死：從出生到五蘊之身成熟敗壞。

【English Translation】 English version They are mutually conditioned. This is the condition of affliction and karma, the condition of karma and suffering, the condition of suffering and suffering, the condition of suffering and affliction, the condition of affliction and karma, the condition of karma and suffering, the condition of suffering and suffering. This is why they revolve and are mutually conditioned, hence the Twelve Nidanas of the Three Times.

Ignorance (Avidya): All afflictions of the past are generally ignorance. Because there was no light of wisdom in the past, all afflictions could arise. Therefore, all past afflictions are ignorance.
Formation (Samskara): From ignorance arises karma, and karma is formation. Because good and bad karma can produce the result of the world, it is called formation.
Consciousness (Vijnana): From formation arises a defiled mind. The initial body is like a calf, able to recognize its mother, hence it is called consciousness. It refers to the initial state of parents' union, when desiring to be conceived.
Name and Form (Namarupa): From consciousness arise the four immaterial aggregates (feeling, perception, volition, and consciousness) and the material aggregate of form. This is called name and form. It refers to the state of Kalala.
Six Sense Bases (Sadayatana): From name and form arise the six sense organs, such as the eyes. This is called the six sense bases. It refers to the state from when the five buds begin to open.
Contact (Sparsa): Due to the sense organs contacting external objects, the sense organs, external objects, and consciousness combine. This is called contact. Because the six sense objects contact the six sense organs, the six consciousnesses arise. Hence it is called the combination of sense organs, external objects, and consciousness.
Feeling (Vedana): From contact arises feeling, hence it is called feeling. It is because of the six contacts, contacting the six sense organs, that the six sense objects are experienced, becoming the six feelings.
Craving (Trsna): From feeling arises attachment in the mind, which is called craving. It refers to the thirst that arises in the mind for the six sense objects that are experienced.
Grasping (Upadana): Seeking due to craving is called grasping. It refers to seeking to obtain the desired external objects.
Becoming (Bhava): From grasping, the karmic cause for the next life is formed, which is called becoming. Because (karma) can produce a result, it is called becoming.
Birth (Jati): From becoming, one receives the body of the five aggregates in the next life, which is called birth. It refers to being born in the four forms of birth and the six realms of existence.
Old Age and Death: From birth to the maturation and decay of the body of the five aggregates.

是為老死。老死則生憂悲哭泣。種種愁苦。眾惱合集。若正觀諸法實相清凈。則無明盡。無明盡故行盡。乃至眾苦和合皆盡。若能如是。正觀三世十二因緣。發真無漏。成辟支佛。

次明從果報。約二世觀十二因緣相。具出大集經。今略出經文。是十二因緣。從歌羅邏而辯無明。故云果報也。約二世明者。前十因緣屬現在。后二因緣屬未來。二世合為十二也。

一無明　大集經言。云何名為觀于無明。先觀中陰。于父母所生貪愛心。愛因緣故四大和合。精血二渧。合成一渧。大如豆子。名歌羅邏。是歌羅邏有三事。一命二識三燸。過去世中。業緣果報。無有作者。及以受者。初息出入。是名無明。歌羅邏時。氣息入出者。有二種道。所謂隨母氣息上下。七日一變。息入出者名為壽命。是名風道。不臭不爛。是名為燸。是中心意。名之為識。善男子若有欲得辟支佛。當觀如是十二因緣。

二行　復觀三受因緣。五陰十二入十八界。云何為觀。隨心於念觀息出入。觀于內身面板肌肉筋骨髓腦。如空中雲。是身中風。亦復如是。有風能上。有風能下。有風能滿。有風能焦。有風能增長。是故息之出入。名為身行。息從覺觀生。故名意行。和合出聲。是名口行。

三識　以如是三行因緣故。有識生。

【現代漢語翻譯】現代漢語譯本：這就是所謂的衰老和死亡（老死）。衰老和死亡會導致憂愁、悲傷、哭泣以及各種各樣的痛苦，各種煩惱聚集在一起。如果能正確地觀察諸法實相的清凈，那麼無明（avidyā）就會消盡。無明消盡，行（saṃskāra）也隨之消盡，乃至所有的痛苦聚合都消盡。如果能夠這樣正確地觀察過去、現在、未來三世的十二因緣（dvādaśāṅga-pratītyasamutpāda），就能生起真實的無漏智慧，成就辟支佛（pratyekabuddha）。

接下來闡明從果報的角度，約二世來觀察十二因緣的相狀。詳細內容出自《大集經》，現在簡略地引述經文。這十二因緣，從歌羅邏（kalala，受精卵）開始闡述無明，所以說是果報。約二世來說明，是指前十個因緣屬於現在世，后兩個因緣屬於未來世，兩世合起來就是十二因緣。

一、無明（avidyā）：《大集經》中說：『什麼叫做觀察無明？首先觀察中陰（antarābhava，中陰身），對於父母產生貪愛之心。因為愛的因緣，四大（mahābhūta）和合，精血兩滴，合成一滴，大如豆子，名叫歌羅邏。這歌羅邏有三件事：一、命（jīvita），二、識（vijñāna），三、暖（uṣman）。在過去世中，業緣果報，沒有作者，也沒有受者。最初的氣息出入，這叫做無明。』歌羅邏時期，氣息出入有兩種途徑，即隨著母親的氣息上下。每七天一變。氣息出入叫做壽命，這是風道（vāta-dhātu）。不臭不爛，這叫做暖。中心意念，稱之為識。善男子，如果有人想要成為辟支佛，應當這樣觀察十二因緣。

二、行（saṃskāra）：再觀察三受（vedanā）的因緣，五陰（pañca-skandha）、十二入（dvādaśa-āyatana）、十八界（aṣṭādaśa-dhātu）。如何觀察呢？隨心念觀察氣息出入，觀察內在身體的面板、肌肉、筋骨、骨髓、腦，如同空中的云。身體中的風也是這樣，有風能向上，有風能向下，有風能充滿，有風能焦枯，有風能增長。因此，氣息的出入，叫做身行（kāya-saṃskāra）。氣息從覺（vitarka）和觀（vicāra）產生，所以叫做意行（manas-saṃskāra）。和合發出聲音，這叫做口行（vacī-saṃskāra）。

三、識（vijñāna）：因為這三種行的因緣，所以產生識。

【English Translation】 English version: This is what is called aging and death (jarā-maraṇa). Aging and death then give rise to sorrow, grief, weeping, and various kinds of suffering, with all sorts of afflictions gathering together. If one correctly observes the pure reality of all dharmas, then ignorance (avidyā) will be extinguished. With the extinction of ignorance, volitional formations (saṃskāra) also cease, and even the aggregation of all suffering ceases. If one can thus correctly observe the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) in the three periods of time, past, present, and future, one can generate true, undefiled wisdom and become a Pratyekabuddha.

Next, it explains observing the twelve links of dependent origination from the perspective of resultant retribution, based on the two lifetimes. The details are found in the Mahāsaṃnipāta Sūtra, and now a brief excerpt from the sutra is presented. These twelve links of dependent origination begin with ignorance explained from the kalala (conception stage), hence it is said to be resultant retribution. Explaining based on two lifetimes means that the first ten links belong to the present lifetime, and the last two links belong to the future lifetime, combining the two lifetimes to make twelve links.

Ignorance (avidyā): The Mahāsaṃnipāta Sūtra says: 'What is called observing ignorance? First, observe the intermediate state (antarābhava), the mind of craving arising towards the parents. Because of the condition of love, the four great elements (mahābhūta) combine, and two drops of sperm and blood merge into one drop, as large as a bean, called kalala. This kalala has three things: 1. life (jīvita), 2. consciousness (vijñāna), 3. warmth (uṣman). In the past lifetime, karmic conditions and retribution, there is no maker, nor is there a receiver. The initial breath in and out, this is called ignorance.' In the kalala stage, the breath enters and exits through two paths, namely following the mother's breath up and down. It changes every seven days. The breath entering and exiting is called life, this is the wind element (vāta-dhātu). Not smelly and not rotten, this is called warmth. The central thought is called consciousness. Good man, if someone wants to become a Pratyekabuddha, he should observe the twelve links of dependent origination in this way.
Volitional formations (saṃskāra): Again, observe the conditions of the three feelings (vedanā), the five aggregates (pañca-skandha), the twelve sense bases (dvādaśa-āyatana), and the eighteen realms (aṣṭādaśa-dhātu). How to observe? Follow the mind's thought and observe the breath entering and exiting, observe the inner body's skin, muscles, tendons, bones, marrow, and brain, like clouds in the sky. The wind in the body is also like this, some wind can go up, some wind can go down, some wind can fill, some wind can scorch, some wind can increase. Therefore, the breath entering and exiting is called body volitional formation (kāya-saṃskāra). The breath arises from initial application (vitarka) and sustained application (vicāra), so it is called mind volitional formation (manas-saṃskāra). Combining to produce sound, this is called speech volitional formation (vacī-saṃskāra).
Consciousness (vijñāna): Because of the conditions of these three volitional formations, consciousness arises.

故名為識。

四名色　識因緣故。則有四陰及以色陰。故名名色。

五六入　五陰因緣識行六處。故名六入。

六觸　眼色相對。故名為觸。乃至意法。亦如是。

七受　觸因緣故。念色乃至法是名為受。

八愛　貪著於色乃至於法。是名為愛。

九取　愛因緣故。四方求覓。故名為取。

十有　取因緣故。受於後身。故名為有。

十一生　有因緣故。有生是為生也。

十二老死　生因緣故。則有老死種種諸苦。是名五陰十二入十八界十二因緣之大樹也此並是略出經文辯。從初受報來。約二世明十二因緣相。孱然無一句私語。讀者善尋。自知與前來約三世明十二因緣有異也。

次明一念十二因緣。但約一世中。隨一念心起。即具十二因緣。亦出大集經中。今略出經文明一念十二因緣相。

一無明　因眼見色而生愛心。即是無明。

二行　為愛造業。即名為行。

三識　至心專念。故名為識。

四名色　識共色行。是名名色。

五六入　六處生貪。是名六入。

六觸　因入求愛。名之為觸。

七受　貪著心者。名之為受。

八愛　經中脫落。不釋愛相。今私作義釋云。纏綿不捨。名之為愛。

【現代漢語翻譯】現代漢語譯本因此稱為識（consciousness）。

四、名色（nāmarūpa）：由於識的因緣，便有四陰（sì yīn，即受、想、行、識四種精神現象）以及色陰（sè yīn，即物質現象）。因此稱為名色。

五、六入（ṣaḍāyatana）：五陰（wǔ yīn，即色、受、想、行、識五種構成要素）因緣于識而行於六處（liù chù，即眼、耳、鼻、舌、身、意六種感覺器官）。因此稱為六入。

六、觸（sparśa）：眼與色相對，因此稱為觸。乃至意與法相對，也是如此。

七、受（vedanā）：由於觸的因緣，憶念色乃至法，這稱為受。

八、愛（tṛṣṇā）：貪著於色乃至法，這稱為愛。

九、取（upādāna）：由於愛的因緣，四處尋求，因此稱為取。

十、有（bhava）：由於取的因緣，承受後世之身，因此稱為有。

十一、生（jāti）：由於有的因緣，有生，這就是生。

十二、老死（jarā-maraṇa）：由於生的因緣，便有老死種種諸苦。這就是五陰、十二入、十八界（dhatus）和十二因緣（nidānas）的大樹。以上都是簡略地引出經文進行辨析。從最初受報開始，大約用兩世來說明十二因緣相。其中沒有一句是個人私自的說法。讀者仔細尋思，自然會知道這與前面大約用三世來說明十二因緣有所不同。

接下來闡明一念十二因緣。只是在一世之中，隨著一念心的生起，就具備了十二因緣。也出自《大集經》。現在簡略地引出經文來說明一念十二因緣相。

一、無明（avidyā）：因為眼睛看見色而生起愛心，這就是無明。

二、行（saṃskāra）：爲了愛而造業，就稱為行。

三、識（vijñāna）：至心專念，所以稱為識。

四、名色（nāmarūpa）：識與色一起執行，這稱為名色。

五、六入（ṣaḍāyatana）：六處生起貪慾，這稱為六入。

六、觸（sparśa）：因為進入而尋求愛，稱之為觸。

七、受（vedanā）：貪著心的人，稱之為受。

八、愛（tṛṣṇā）：經文中脫落，沒有解釋愛的相狀。現在我私下解釋它的含義：纏綿不捨，稱之為愛。

【English Translation】 English version Therefore, it is called consciousness (vijñāna).

Name and Form (nāmarūpa): Due to the condition of consciousness, there are the four aggregates (skandhas) of sensation (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna), as well as the aggregate of form (rūpa). Therefore, it is called name and form.
Six Sense Bases (ṣaḍāyatana): The five aggregates (rūpa, vedanā, saṃjñā, saṃskāra, vijñāna) are conditioned by consciousness and operate in the six sense bases (eye, ear, nose, tongue, body, and mind). Therefore, it is called the six sense bases.
Contact (sparśa): When the eye comes into contact with form, it is called contact. The same applies to the mind in contact with mental objects.
Sensation (vedanā): Due to the condition of contact, the recollection of form and mental objects is called sensation.
Craving (tṛṣṇā): Attachment to form and mental objects is called craving.
Grasping (upādāna): Due to the condition of craving, seeking in all directions is called grasping.
Becoming (bhava): Due to the condition of grasping, receiving a future body is called becoming.
Birth (jāti): Due to the condition of becoming, there is birth, and this is birth.
Old Age and Death (jarā-maraṇa): Due to the condition of birth, there is old age, death, and all kinds of suffering. This is the great tree of the five aggregates, twelve sense bases, eighteen realms (dhatus), and twelve links of dependent origination (nidānas). The above is a brief explanation based on the sutra texts. Starting from the initial reception of retribution, it uses approximately two lifetimes to explain the aspects of the twelve links of dependent origination. There is not a single personal opinion in it. Readers should contemplate carefully and will naturally understand that it differs from the previous explanation using approximately three lifetimes.

Next, it explains the twelve links of dependent origination in a single thought. It is only within one lifetime that the twelve links are complete with the arising of a single thought. This also comes from the Mahāsaṃnipāta Sūtra. Now, it briefly extracts the sutra text to explain the aspects of the twelve links of dependent origination in a single thought.

Ignorance (avidyā): Because the eyes see form and give rise to love, this is ignorance.
Mental Formations (saṃskāra): Creating karma for the sake of love is called mental formations.
Consciousness (vijñāna): Focusing the mind intently is called consciousness.
Name and Form (nāmarūpa): Consciousness operates together with form, and this is called name and form.
Six Sense Bases (ṣaḍāyatana): The six sense bases give rise to greed, and this is called the six sense bases.
Contact (sparśa): Seeking love through entry is called contact.
Sensation (vedanā): Those who are attached to the mind are called sensation.
Craving (tṛṣṇā): The sutra text is missing and does not explain the aspect of craving. Now, I privately explain its meaning: being entangled and unwilling to let go is called craving.

九取　求是等法。名之為取。

十有　如是法生。是名為有。

十一生　次第不斷。是名為生。

十二老死　次第斷故。名之為死。生死因緣。眾苦所逼。名之為惱。乃至意法因緣生貪。亦復如是。

是十二因緣。一人一念。皆悉具足。並出大集經文。未有一句私語。讀者善尋。此與常所說三世因緣迥異。若有欲學因緣佛道者。上來至此三種辯因緣。相隨用一門修學。即證緣覺智也。

法界次第初門卷中之下大正藏第 46 冊 No. 1925 法界次第初門

法界次第初門卷下之上

陳隋國師智者大師撰

四弘誓願初門第四十一

一未度者令度　二未解者令解　三未安者令安　四未涅槃者令得涅槃

次十二因緣。而辯四弘誓願者。上二卷所出法門。或是凡夫共法。或與二乘同有。並未明菩薩諸佛不共之道。故今此一卷。略出二十科法門。皆是別明菩薩所行。諸佛證法。故從弘誓而辯也。所以凡夫二乘法中。雖有慈悲。而並無弘誓之德者。若凡夫人。既不識四諦十二因緣。雖修慈悲。止是為大福德。生梵天中。受梵王果報。此于眾生。無出世利益。豈能因慈悲。樹立弘誓之功。若是二乘。雖知四諦十二因緣。所修慈悲。但為自調。其心欲於一

【現代漢語翻譯】現代漢語譯本九、取（Upadana）：對於所追求的事物和法則的執著，稱為『取』。十、有（Bhava）：如此業力產生，稱為『有』。十一、生（Jati）：生命相續不斷，稱為『生』。十二、老死（Jaramarana）：生命次第斷滅，稱為『死』。生死因緣，為眾苦所逼迫，稱為『惱』。乃至意、法因緣生貪，也是如此。這十二因緣，一人一念之中，都完全具備。以上出自《大集經》經文，沒有一句私自新增的話語。讀者應仔細尋思。這與通常所說的三世因緣大不相同。若有人想學習因緣佛道，以上這三種辨析因緣的方法，可隨之選擇一門修學，即可證得緣覺的智慧。

《法界次第初門》卷中之下《大正藏》第 46 冊 No. 1925 《法界次第初門》

《法界次第初門》卷下之上

陳隋國師智者大師撰

四弘誓願初門第四十一

一、未度者令度二、未解者令解三、未安者令安四、未涅槃者令得涅槃

接下來辨析四弘誓願，是因為前面兩卷所闡述的法門，或是凡夫的共通之法，或是與二乘（聲聞乘和緣覺乘）共同擁有的。尚未闡明菩薩諸佛不共的道。所以現在這一卷，簡略地列出二十科法門，都是特別闡明菩薩所修行的，諸佛所證悟的法。所以從弘誓願開始辨析。凡夫和二乘的法中，雖然有慈悲，但並沒有弘誓的功德。凡夫因為不認識四諦和十二因緣，即使修習慈悲，也只是爲了獲得大的福德，生到梵天之中，享受梵王的果報。這對眾生來說，沒有出世的利益。怎麼能因為慈悲，而樹立弘誓的功德呢？如果是二乘，雖然知道四諦和十二因緣，所修習的慈悲，只是爲了自我調伏，他們的心只想儘快進入涅槃。

【English Translation】 English version 9. Upadana (Grasping): The clinging to things and principles that are sought after is called 'Upadana' (Grasping). 10. Bhava (Becoming): The arising of such karma is called 'Bhava' (Becoming). 11. Jati (Birth): The continuous succession of life is called 'Jati' (Birth). 12. Jaramarana (Old Age and Death): The gradual cessation of life is called 'Death'. The conditions of birth and death, being oppressed by all kinds of suffering, are called 'Distress'. Even the arising of greed due to the conditions of mind and objects is the same. These twelve links of dependent origination are fully present in every single thought of a person. The above is from the text of the Mahasamghata Sutra, without a single word added privately. Readers should contemplate it carefully. This is very different from the commonly spoken of three-lifetime causal conditions. If someone wants to learn the Buddha-dharma of dependent origination, they can choose one of the above three methods of analyzing causal conditions to cultivate, and they will attain the wisdom of a Pratyekabuddha (Solitary Realizer).

Fajie Dicidi Chumen (The First Gate of the Order of the Dharma Realm), Middle Volume, Part 2 Taisho Tripitaka Volume 46, No. 1925, Fajie Dicidi Chumen

Fajie Dicidi Chumen (The First Gate of the Order of the Dharma Realm), Lower Volume, Part 1

Composed by Master Zhiyi (Great Master Zhi Zhe), National Teacher of the Chen and Sui Dynasties

The First Gate of the Four Great Vows, Forty-first

To deliver those who have not yet been delivered.
To enlighten those who have not yet been enlightened.
To bring peace to those who have not yet found peace.
To lead those who have not yet attained Nirvana to attain Nirvana.

Next, the Four Great Vows are discussed because the Dharma doors presented in the previous two volumes are either common to ordinary people or shared with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). They have not yet clearly explained the uncommon path of Bodhisattvas and Buddhas. Therefore, this volume briefly lists twenty categories of Dharma doors, all of which specifically explain the practices of Bodhisattvas and the Dharma realized by Buddhas. Therefore, the discussion begins with the Great Vows. Although there is loving-kindness and compassion in the Dharma of ordinary people and the Two Vehicles, they do not have the merit of the Great Vows. Because ordinary people do not recognize the Four Noble Truths and the Twelve Links of Dependent Origination, even if they cultivate loving-kindness and compassion, it is only to gain great merit and be born in the Brahma heavens, enjoying the rewards of a Brahma king. This does not bring liberation to sentient beings. How can they establish the merit of the Great Vows through loving-kindness and compassion? If it is the Two Vehicles, although they know the Four Noble Truths and the Twelve Links of Dependent Origination, the loving-kindness and compassion they cultivate is only for self-regulation, and their minds only want to quickly enter Nirvana.

世盡苦。獨入無餘。既不能久處生死。荷負一切。豈能因慈悲。而起弘誓之德。今菩薩善達四諦十二因緣。憐愍一切。同於子想。故能為眾生。久處生死。發心荷負一切。共入涅槃。是以必須大誓莊嚴。要心不退也。此四通言弘誓願者。廣普之緣。謂之為弘。自製其心名之曰誓。志求滿足。故云愿也。菩薩摩訶薩。以慈悲緣四真諦。運懷曠闊。自要其心志令一切眾生。同證四真實究竟之道。故云四弘誓願也。菩薩若以諸法實相之慧。發此四愿。即是發菩提心。萬行之本。靈覺之源。是以一切大士。由斯弘誓。曩劫修因。十方大聖。緣此四愿常處生死。廣度眾生而不永滅。今明不共之法。先從弘誓為始。意在此也。

一未度者令度　此弘誓緣苦諦而起。故纓絡經云。未度苦諦。令度苦諦。今明苦者即是生死也。生死有二種。一分段生死。謂六道眾生。所稟陰入界身。果報既粗。有形質分段之成壞也。二變易生死。謂羅漢辟支。及大力菩薩。三種意生身。雖無分段粗報。猶有細微因轉果移。變易生滅之所遷也。若一切未度二種生死苦者菩薩發心。愿令得度故云未度者令度。

二未解者令解　此弘誓緣集諦而起。故纓絡經云。未解集諦。令解集諦。今明集者。即是煩惱潤業。能招聚生死。煩惱潤業有二種。一四

【現代漢語翻譯】現代漢語譯本：世間的一切都是苦。獨自進入無餘涅槃。既不能長久地處於生死輪迴之中，又無法承擔一切眾生的苦難。難道能因為慈悲心，而發起廣大的誓願嗎？現在的菩薩善於通達四聖諦和十二因緣，憐憫一切眾生，視他們如同自己的子女。所以能夠爲了眾生，長久地處於生死輪迴之中，發心承擔一切眾生的苦難，共同進入涅槃。因此必須以廣大的誓願來莊嚴自己，堅定不退轉的決心。這裡所說的『四弘誓願』，『弘』是廣大的意思，『誓』是自我約束的意思，『愿』是立志求得滿足的意思。菩薩摩訶薩以慈悲心緣於四真諦，心懷寬廣，自我約束，立志使一切眾生，共同證得四真實的究竟之道，所以稱為『四弘誓願』。菩薩如果以諸法實相的智慧，發起這四種誓願，就是發起了菩提心，是萬行之根本，靈覺之源泉。因此，一切大菩薩，都是由於這廣大的誓願，在過去劫中修習善因。十方大聖，也是因為這四種誓願，常處於生死輪迴之中，廣泛地度化眾生而不永遠寂滅。現在闡明不共之法，首先從弘誓願開始，用意就在於此。一、未度者令度：這個弘誓願是緣于苦諦而生起的。所以《纓絡經》說：『未度苦諦，令度苦諦。』現在說明，苦就是生死。生死有兩種：一種是分段生死，指的是六道眾生所承受的陰、入、界之身，果報粗劣，有形質分段的成壞。另一種是變易生死，指的是阿羅漢、辟支佛以及大力菩薩的三種意生身，雖然沒有分段的粗報，但還有細微的因轉果移，變易生滅的遷流。如果一切眾生還沒有脫離這兩種生死的苦難，菩薩就發心，愿令他們得到解脫，所以說『未度者令度』。二、未解者令解：這個弘誓願是緣于集諦而生起的。所以《纓絡經》說：『未解集諦，令解集諦。』現在說明，集就是煩惱潤業，能夠招聚生死。煩惱潤業有兩種：一、四

【English Translation】 English version: All in the world is suffering. To enter Nirvana alone, without remainder. Being unable to dwell long in the cycle of birth and death, nor bear the burden of all beings. How could one, through compassion, arise the virtue of great vows? Now, Bodhisattvas are skilled in understanding the Four Noble Truths and the Twelve Links of Dependent Origination, having compassion for all beings, regarding them as their own children. Therefore, they are able to dwell long in the cycle of birth and death for the sake of beings, resolving to bear the burden of all, and together enter Nirvana. Thus, it is necessary to adorn oneself with great vows, with a firm and unwavering resolve. Here, the 'Four Great Vows' are spoken of: 'Great' signifies vastness, 'Vow' signifies self-discipline, and 'Aspiration' signifies a determination to achieve fulfillment. Bodhisattva-Mahasattvas, with compassion arising from the Four Noble Truths, embrace vastness, self-disciplining their minds, resolving to enable all beings to jointly realize the ultimate path of the Four Realities. Therefore, they are called the 'Four Great Vows'. If a Bodhisattva, with the wisdom of the true nature of all dharmas, makes these four vows, it is to arouse the Bodhi-mind, the root of all practices, the source of spiritual awakening. Therefore, all great Bodhisattvas, through these great vows, cultivate causes in past kalpas. The great sages of the ten directions, through these four vows, constantly dwell in the cycle of birth and death, extensively liberating beings without ever entering final extinction. Now, clarifying the uncommon Dharma, beginning first with the great vows, the intention lies in this. 1. To liberate those who are not yet liberated: This great vow arises from the Truth of Suffering (Dukkha Satya). Therefore, the Ingluo Sutra says: 'To liberate those who have not yet been liberated from the Truth of Suffering, to liberate them from the Truth of Suffering.' Now, it is explained that suffering is birth and death (samsara). There are two types of birth and death: first, segmented birth and death, referring to the bodies of beings in the six realms, which are composed of the aggregates (skandhas), sense bases (ayatanas), and elements (dhatus), with coarse retribution, having the formation and destruction of tangible segments. Second, transformational birth and death, referring to the three types of mind-made bodies of Arhats, Pratyekabuddhas, and powerful Bodhisattvas, which, although without coarse segmented retribution, still have subtle transformations of cause and effect, the flux of transformational arising and ceasing. If all beings have not yet been liberated from these two types of suffering of birth and death, the Bodhisattva makes the vow to liberate them, hence the saying 'To liberate those who are not yet liberated'. 2. To enlighten those who are not yet enlightened: This great vow arises from the Truth of the Origin of Suffering (Samudaya Satya). Therefore, the Ingluo Sutra says: 'To enlighten those who have not yet been enlightened to the Truth of the Origin of Suffering, to enlighten them to the Truth of the Origin of Suffering.' Now, it is explained that the origin is afflictions (kleshas) that moisten karma, which can gather birth and death. There are two types of afflictions that moisten karma: first, the four

住地煩惱。潤分段生死業。能招集分段生死苦果也。二無明住地煩惱。潤變易生死業。能招聚變易生死苦果也。若一切未解此二種集者。菩薩發心。愿令得解。故云未解者令解。

三未安者令安　此弘誓緣道諦而起。故纓絡經云。未安道諦。令安道諦。今明即是能通涅槃之正助道也。有二種正助道。一偏緣真諦。修正助道。此道但得至小乘盡苦涅槃。二正緣中道實相。修正助道。此道能到大乘大般涅槃若一切未安此二種道者。菩薩發心。愿令得安。故云未安道者令安也。

四未涅槃者令得涅槃　此弘誓緣滅諦而起。故纓絡經云。未得滅諦。令得滅諦。今明滅諦者。即是業煩惱滅。生死苦果滅也。有二種業煩惱生死。一分段生死業。四住地煩惱。滅。則分段生死苦果滅。即二乘所得滅諦也。二變易生死業。無明住地煩惱滅。即變易生死苦果滅。諸佛及大菩薩所得。不共究竟滅諦也。若一切未得此二種滅諦者。菩薩發心。愿令得滅。故云未得涅槃者令得涅槃。今四種弘誓所緣四諦。與前聲聞中明四諦。有半滿異。前但明半字有作四聖諦。今明滿字無作四聖諦。所以二種四聖諦合明者菩薩之道。教門不同。若是三藏教通教。所明弘誓。但緣有作四聖諦而起。若是別教圓教。所明弘誓。通緣有作無作二種四聖諦而

【現代漢語翻譯】現代漢語譯本一、住地煩惱（Sthiti-klesha，根本煩惱）。滋潤分段生死業（Karma of segmented existence）。能招集分段生死苦果（Suffering results of segmented existence）。若一切眾生尚未理解這兩種集諦（Samudaya，苦之根源），菩薩發心，愿令他們得以理解。所以說『未解者令解』。

二、未安者令安。此弘誓（Mahāpranidhāna，大愿）緣道諦（Mārga-satya，通往解脫的道路）而起。所以《瓔珞經》（Yingluo Jing）說：『未安道諦，令安道諦。』現在說明這就是能通往涅槃（Nirvana，寂滅）的正助道。有兩種正助道：一、偏緣真諦（Paramārtha-satya，真理），修正助道。此道只能到達小乘（Hinayana）的盡苦涅槃。二、正緣中道實相（Madhyamaka-tathata，不落兩邊的真實），修正助道。此道能到達大乘（Mahayana）的大般涅槃（Mahaparinirvana，大寂滅）。若一切眾生尚未安住于這兩種道，菩薩發心，愿令他們得以安住。所以說『未安道者令安』。

三、未涅槃者令得涅槃。此弘誓緣滅諦（Nirodha-satya，苦滅之真理）而起。所以《瓔珞經》說：『未得滅諦，令得滅諦。』現在說明滅諦，就是業（Karma）煩惱（Klesha）滅，生死苦果（Suffering results of Samsara）滅。有兩種業煩惱生死：一、分段生死業，四住地煩惱滅，則分段生死苦果滅，即二乘（聲聞和緣覺）所得的滅諦。二、變易生死業（Karma of variational existence），無明住地煩惱（Ignorance as fundamental affliction）滅，即變易生死苦果滅，諸佛（Buddhas）及大菩薩（Mahasattvas）所得，不共究竟滅諦（Ultimate Nirodha-satya）。若一切眾生尚未得到這兩種滅諦，菩薩發心，愿令他們得以證得寂滅。所以說『未得涅槃者令得涅槃』。現在四種弘誓所緣的四諦（Four Noble Truths），與前面聲聞（Śrāvaka）乘中所說的四諦，有半滿的差異。前面只說明半字有作四聖諦（conditioned Four Noble Truths），現在說明滿字無作四聖諦（unconditioned Four Noble Truths）。之所以將兩種四聖諦合起來說明，是因為菩薩之道，教門不同。如果是三藏教（Tripitaka teaching）、通教（Common teaching），所說明的弘誓，只緣有作四聖諦而起。如果是別教（Distinct teaching）、圓教（Perfect teaching），所說明的弘誓，普遍緣有作無作兩種四聖諦而起。

【English Translation】 English version The afflictions dwelling in their respective abodes (Sthiti-klesha). They moisten the karma of segmented existence (Karma of segmented existence). They can gather the suffering results of segmented existence (Suffering results of segmented existence). If all beings have not yet understood these two types of accumulation (Samudaya, the origin of suffering), Bodhisattvas generate the aspiration to enable them to understand. Therefore, it is said, 'Enabling those who have not understood to understand'.

Enabling those who are not at peace to be at peace. This great vow (Mahāpranidhāna) arises from the Truth of the Path (Mārga-satya, the path to liberation). Therefore, the Yingluo Sutra (Yingluo Jing) says: 'Enabling those who are not at peace with the Truth of the Path to be at peace with the Truth of the Path.' Now, it is explained that this is the correct and auxiliary path that leads to Nirvana (Nirvana, cessation). There are two types of correct and auxiliary paths: First, focusing solely on the Truth of Reality (Paramārtha-satya), cultivating the correct and auxiliary path. This path can only lead to the Nirvana of the Hearers (Śrāvaka) in the Lesser Vehicle (Hinayana), which is the exhaustion of suffering. Second, focusing directly on the Middle Way Reality (Madhyamaka-tathata), cultivating the correct and auxiliary path. This path can lead to the Great Nirvana (Mahaparinirvana, great cessation) of the Great Vehicle (Mahayana). If all beings have not yet settled in these two paths, Bodhisattvas generate the aspiration to enable them to settle. Therefore, it is said, 'Enabling those who are not at peace with the Path to be at peace'.

Enabling those who have not attained Nirvana to attain Nirvana. This great vow arises from the Truth of Cessation (Nirodha-satya, the truth of the cessation of suffering). Therefore, the Yingluo Sutra says: 'Enabling those who have not attained the Truth of Cessation to attain the Truth of Cessation.' Now, it is explained that the Truth of Cessation is the cessation of karma (Karma) and afflictions (Klesha), and the cessation of the suffering results of birth and death (Suffering results of Samsara). There are two types of karma, afflictions, birth, and death: First, the karma of segmented existence, the cessation of the four fundamental afflictions (four abodes of affliction), then the suffering results of segmented existence cease, which is the Truth of Cessation attained by the Two Vehicles (Śrāvaka and Pratyekabuddha). Second, the karma of variational existence (Karma of variational existence), the cessation of ignorance as fundamental affliction (Ignorance as fundamental affliction), then the suffering results of variational existence cease, which is the ultimate and unshared Truth of Cessation (Ultimate Nirodha-satya) attained by the Buddhas (Buddhas) and Great Bodhisattvas (Mahasattvas). If all beings have not yet attained these two types of Truth of Cessation, Bodhisattvas generate the aspiration to enable them to attain cessation. Therefore, it is said, 'Enabling those who have not attained Nirvana to attain Nirvana.' Now, the Four Noble Truths (Four Noble Truths) that the four great vows are based on have differences of partial and complete compared to the Four Noble Truths explained in the Hearer Vehicle (Śrāvaka). The former only explains the conditioned Four Noble Truths (conditioned Four Noble Truths), while the latter explains the unconditioned Four Noble Truths (unconditioned Four Noble Truths). The reason for explaining the two types of Four Noble Truths together is that the Bodhisattva path has different teachings. If it is the Tripitaka teaching (Tripitaka teaching) or the Common teaching (Common teaching), the great vows explained are only based on the conditioned Four Noble Truths. If it is the Distinct teaching (Distinct teaching) or the Perfect teaching (Perfect teaching), the great vows explained are universally based on both the conditioned and unconditioned Four Noble Truths.

起。故約弘誓分別四諦。半滿異於前也。

六波羅蜜初門第四十二

一檀波羅蜜　二尸羅波羅蜜　三羼提波羅蜜　四毗梨耶波羅蜜　五禪波羅蜜　六般若波羅蜜

次四弘誓願。而辯六波羅蜜者。菩薩之道。願行相扶。既發大愿。必須修行。今六波羅蜜。即是菩薩正行之本。是以法華經云。為求菩薩道者。說應六波羅蜜。故次弘誓而辯之也。檀尸乃至般若。並是外國語。至下別釋中當各翻名。此六通云波羅蜜者。並是西土之言。秦翻經論多不同。今略出三翻。或翻云事究竟。或翻云到彼岸。或翻云度無極。菩薩修此六法。能究竟通別二種因果。一切自行化他之事。故云事究竟。乘此六法。能從二種生死此岸。到二種涅槃彼岸。謂之到彼岸。因此六法。能度通別二種事理。諸法之曠遠。故云度無極也。若依別釋。三翻各有所主。若依通解。則三翻雖異意。同無別也。

一檀波羅蜜　檀那。秦言佈施。若內有信心。外有福田。有財物。三事和合時。心生舍法。能破慳貪。是為檀。佈施者。有二種。一者財施。二者法施。財施者。所謂飲食衣服田宅六畜奴婢珍寶。一切己之所有。資身之具。及妻子乃至身命。屬他為他財物。故云捨身。猶屬財施。隨有所須者。悉能施與。皆名財物也。法施者。若從諸

【現代漢語翻譯】現代漢語譯本：因此，依據廣大的誓願來分別四諦（satya，真諦）。這與之前的半字教和滿字教有所不同。六波羅蜜（paramita，到彼岸）初門第四十二一、檀波羅蜜（dāna-pāramitā，佈施到彼岸）二、尸羅波羅蜜（śīla-pāramitā，持戒到彼岸）三、羼提波羅蜜（kṣānti-pāramitā，忍辱到彼岸）四、毗梨耶波羅蜜（vīrya-pāramitā，精進到彼岸）五、禪波羅蜜（dhyāna-pāramitā，禪定到彼岸）六、般若波羅蜜（prajñā-pāramitā，智慧到彼岸）在四弘誓願之後，闡述六波羅蜜的原因是：菩薩的修行之道，需要愿和行互相扶持。既然發了宏大的誓願，就必須加以修行。現在的六波羅蜜，就是菩薩正行的根本。所以《法華經》說：『為求菩薩道的人，應說六波羅蜜。』因此在弘誓願之後闡述六波羅蜜。檀（dāna，佈施）、尸（śīla，戒律）乃至般若（prajñā，智慧），都是外國語。在下面的分別解釋中會各自翻譯名稱。這六種都稱為波羅蜜，都是西土的說法。秦朝翻譯的經論大多不同。現在簡略地列出三種翻譯：或者翻譯為『事究竟』，或者翻譯為『到彼岸』，或者翻譯為『度無極』。菩薩修習這六種法，能夠究竟通途和特別兩種因果，一切自利利他的事情，所以稱為『事究竟』。憑藉這六種法，能夠從兩種生死的此岸，到達兩種涅槃的彼岸，稱之為『到彼岸』。憑藉這六種法，能夠度越通途和特別兩種事理，諸法的廣闊深遠，所以稱為『度無極』。如果依據分別解釋，三種翻譯各有側重。如果依據通盤理解，那麼三種翻譯雖然意思不同，但實際上沒有差別。一、檀波羅蜜。檀那（dāna），在秦朝的語言中翻譯為佈施。如果內心有信心，外在有福田，有財物，這三種條件和合時，心中產生捨棄的想法，能夠破除慳吝貪婪，這就是檀。佈施有兩種：一是財施，二是法施。財施，就是指飲食、衣服、田宅、六畜、奴婢、珍寶，一切自己所擁有的，資養身體的用具，以及妻子乃至身命，歸屬於他人，成為他人的財物，所以說捨身，仍然屬於財施。隨順他人所需，全部都能施與，都稱為財物。法施，如果從各種

【English Translation】 English version: Therefore, based on the vast vows, the Four Noble Truths (satya) are distinguished. This differs from the previous half-word and full-word teachings. The Initial Gate of the Six Pāramitās, Chapter Forty-Two 1. Dāna-pāramitā (Perfection of Giving) 2. Śīla-pāramitā (Perfection of Morality) 3. Kṣānti-pāramitā (Perfection of Patience) 4. Vīrya-pāramitā (Perfection of Effort) 5. Dhyāna-pāramitā (Perfection of Meditation) 6. Prajñā-pāramitā (Perfection of Wisdom) The reason for discussing the Six Pāramitās after the Four Great Vows is that the path of a Bodhisattva requires the mutual support of vows and practice. Having made great vows, one must cultivate them. The current Six Pāramitās are the foundation of a Bodhisattva's proper conduct. Therefore, the Lotus Sutra says: 'For those who seek the Bodhisattva path, one should explain the Six Pāramitās.' Hence, the Six Pāramitās are discussed after the Great Vows. Dāna, Śīla, and so on, up to Prajñā, are all foreign words. In the separate explanations below, each name will be translated. These six are all called Pāramitās, which is a term from the Western Lands. The scriptures and treatises translated in the Qin Dynasty mostly differ. Now, three translations are briefly given: some translate it as 'the ultimate completion of affairs,' some translate it as 'reaching the other shore,' and some translate it as 'crossing the limitless.' Bodhisattvas cultivate these six practices to ultimately complete both the common and specific causes and effects, and all activities of benefiting oneself and others. Therefore, it is called 'the ultimate completion of affairs.' Relying on these six practices, one can cross from this shore of the two kinds of birth and death to the other shore of the two kinds of Nirvana, which is called 'reaching the other shore.' Relying on these six practices, one can cross the vastness of both common and specific principles and affairs, and the vastness of all dharmas, which is called 'crossing the limitless.' If based on separate explanations, each of the three translations has its emphasis. If based on a comprehensive understanding, then although the three translations have different meanings, they are actually not different. 1. Dāna-pāramitā. Dāna, in the language of the Qin Dynasty, is translated as giving. If there is faith within, a field of merit externally, and material possessions, when these three conditions come together, the mind generates the thought of giving, which can break through stinginess and greed. This is Dāna. There are two kinds of giving: one is material giving, and the other is Dharma giving. Material giving refers to food, clothing, fields, houses, livestock, servants, treasures, all that one owns, the means to support the body, and even one's wife and children, and even one's own life, belonging to others, becoming the property of others. Therefore, it is said that giving up one's body still belongs to material giving. According to the needs of others, all can be given, all are called material possessions. Dharma giving, if from various

佛及善知識。聞說世間出世間善法。若從經論中聞。若自以觀行故知。以清凈心為人演說。皆名法施。菩薩以質直清凈心行此二種施。故名為檀。波羅蜜者。翻名如前。若菩薩于檀中。能具修五種心者。是時佈施。名波羅蜜。何等五。一者知施實相。二者起慈悲心。三者發願。四者回向。五者具足方便。一云何名知施實相。若佈施時。施人受人。及財物三事。皆空不可得。入實相正觀。以無所舍法。而隨他有所須者。能捨不吝。是為知施實相。二云何名起慈悲心。若菩薩雖知佈施實相。無所有而起大慈大悲。欲因此施與一切樂拔一切苦。是為起慈悲心。三云何名發願。施時愿因此施。得無上佛果。不求凡夫三乘果報。是為發願。四者云何名迴向。隨所施時。回此施功德向薩婆若。及施一切眾生。是為迴向。五云何名具足方便。所謂能于佈施一法。旋轉通達一切佛法。遍修諸行。是為具足方便。菩薩若能具足此五心者。是時隨有所施。因中說果。亦名事究竟。亦名到彼岸。亦名度無極也。是以菩薩所行佈施者。名為行檀波羅蜜。若至無上菩提佛果。方是檀波羅蜜。具足成就。

二尸羅波羅蜜　尸羅。秦言好善。好行善道。不自放逸。是名尸羅。或受戒行善。或不受戒行善。皆名尸羅。尸羅略說。有二種。一者在家

【現代漢語翻譯】現代漢語譯本：佛陀以及善知識說，聽聞世間和出世間的善法，無論是從經論中聽聞，還是通過自己的觀行而得知，都以清凈的心為他人演說，這都稱為法施。菩薩以正直清凈的心行這兩種佈施，所以稱為檀（Dāna，佈施）。波羅蜜（Pāramitā，到彼岸）的翻譯如前所述。如果菩薩在佈施中，能夠具足修習五種心，這時佈施才能稱為波羅蜜。是哪五種呢？一是知施實相，二是起慈悲心，三是發願，四是迴向，五是具足方便。一、什麼是知施實相？如果在佈施時，施者、受者以及財物這三件事，都視為空性而不可得，進入實相正觀，以沒有可舍之法的態度，而隨順他人所需，能夠捨棄而不吝嗇，這就是知施實相。二、什麼是起慈悲心？如果菩薩雖然知道佈施的實相是空無所有，卻生起大慈大悲心，希望通過這種佈施給予一切眾生快樂，拔除一切眾生的痛苦，這就是起慈悲心。三、什麼是發願？在佈施時，發願憑藉這次佈施，得到無上的佛果，不求凡夫和三乘（聲聞、緣覺、菩薩）的果報，這就是發願。四、什麼是迴向？隨著佈施的進行，將這次佈施的功德迴向薩婆若（Sarvajña，一切智），以及施給一切眾生，這就是迴向。五、什麼是具足方便？就是能夠在佈施這一法中，旋轉通達一切佛法，普遍修習各種修行，這就是具足方便。菩薩如果能夠具足這五種心，這時無論做什麼佈施，都是在因中說果，也稱為事究竟，也稱為到彼岸，也稱為度無極。因此，菩薩所行的佈施，稱為行檀波羅蜜。只有達到無上菩提佛果，才是檀波羅蜜具足成就。二、尸羅波羅蜜（Śīla-pāramitā，戒波羅蜜）：尸羅（Śīla，戒）在秦語中意為好善，喜歡行善道，不放縱自己，這稱為尸羅。或者受戒行善，或者不受戒行善，都稱為尸羅。尸羅簡略來說，有兩種：一是在家。

【English Translation】 English version: The Buddha and wise teachers say that hearing about wholesome worldly and other-worldly teachings, whether heard from scriptures or known through one's own contemplation, and explaining them to others with a pure mind, is all called Dharma-giving (法施). Bodhisattvas practice these two kinds of giving with an honest and pure mind, and therefore it is called Dāna (檀, giving). The translation of Pāramitā (波羅蜜, reaching the other shore) is as mentioned before. If a Bodhisattva can fully cultivate five kinds of minds in giving, then this giving is called Pāramitā. What are the five? First, knowing the true nature of giving; second, arousing compassion; third, making vows; fourth, dedicating merit; and fifth, possessing skillful means. First, what is knowing the true nature of giving? If, when giving, the giver, the receiver, and the object of giving are all seen as empty and unattainable, entering the correct contemplation of true nature, and with the attitude of having nothing to give, yet according to the needs of others, being able to give without stinginess, this is knowing the true nature of giving. Second, what is arousing compassion? If a Bodhisattva, although knowing that the true nature of giving is emptiness, arises with great compassion, wishing to give happiness to all beings and remove all suffering through this giving, this is arousing compassion. Third, what is making vows? When giving, vowing to attain the supreme Buddha-fruit through this giving, not seeking the rewards of ordinary people or the three vehicles (聲聞, Śrāvaka; 緣覺, Pratyekabuddha; 菩薩, Bodhisattva), this is making vows. Fourth, what is dedicating merit? As giving proceeds, dedicating the merit of this giving to Sarvajña (薩婆若, all-knowing wisdom) and giving it to all beings, this is dedicating merit. Fifth, what is possessing skillful means? It means being able to thoroughly understand all Buddha-Dharma through the single practice of giving, and universally practicing all kinds of cultivation, this is possessing skillful means. If a Bodhisattva can fully possess these five minds, then whatever giving is done, the result is spoken of in the cause, and it is also called the completion of the matter, also called reaching the other shore, also called crossing the boundless. Therefore, the giving practiced by Bodhisattvas is called practicing Dāna-Pāramitā. Only when the supreme Bodhi Buddha-fruit is attained, is Dāna-Pāramitā fully accomplished. Two, Śīla-pāramitā (尸羅波羅蜜, Precept Pāramitā): Śīla (尸羅, Precept) in the Qin language means 'liking goodness,' liking to practice the path of goodness, not indulging oneself, this is called Śīla. Whether observing precepts and practicing goodness, or not observing precepts and practicing goodness, all are called Śīla. Briefly speaking, Śīla has two kinds: one is being at home.

尸羅。二者出家尸羅。在家尸羅者。所謂三歸五戒八齋戒也。二出家尸羅。所謂出家。沙彌沙彌尼十戒。式叉摩那尼六法戒。大比丘比丘尼具足戒。乃至三千威儀。八萬律行。若菩薩十重四十八輕。則通在家出家共戒也。若菩薩以質直清凈心。持如是等戒。皆名尸羅。波羅蜜者。翻名如前。若菩薩住二種尸羅中。能具足修行。五種心者。是時尸羅名波羅蜜。何等為五。一知尸羅實相。罪不可得。而好行善道。不自放逸。餘四類如檀中分別。菩薩若能具修。此五心者。隨所持戒行善。因中說果。皆具三義。是以菩薩持戒。名為行屍羅波羅蜜。若至無上菩提佛果。方是尸羅波羅蜜。具足成就也。

三羼提波羅蜜　羼提。秦言忍辱。內心能安忍外所辱境。故名忍辱。忍辱有二種。一者生忍。二者法忍。云何名生忍。生忍有二種。一于恭敬供養中。能忍不著。不生憍逸。二于瞋罵打害中。能忍不生瞋恨怨惱。是為生忍。云何法忍。法忍有二種。一者非心法。謂寒熱風雨飢渴老病死等。二心法。謂瞋恚憂愁疑淫慾憍慢諸邪見等。菩薩於此二法。能忍不動。是名法忍。菩薩以質直清凈心。修此二忍。為羼提。波羅蜜者。翻名如前。若菩薩住羼提中。能具修五種心。是時羼提。名波羅蜜。何等為五。一知忍實相。雖不得能忍之

【現代漢語翻譯】現代漢語譯本尸羅（Śīla，戒律）。戒律有兩種：在家戒律和出家戒律。在家戒律是指三歸、五戒、八齋戒。出家戒律是指：出家沙彌（Śrāmaṇera，佛教術語，指出家受十戒，還未受具足戒的男性出家人）沙彌尼（Śrāmaṇerī，佛教術語，指出家受十戒，還未受具足戒的女性出家人）的十戒，式叉摩那尼（Śikṣamāṇā，佛教術語，沙彌尼在受具足戒前，為期兩年的學法階段）的六法戒，大比丘（Bhikkhu，受過具足戒的男性僧侶）比丘尼（Bhikkhunī，受過具足戒的女性僧侶）的具足戒，乃至三千威儀，八萬律行。如果是菩薩（Bodhisattva，佛教術語，指發願要普度眾生，最終成就佛果的人）的十重四十八輕戒，則是通用於在家和出家眾的共同戒律。如果菩薩以正直清凈的心，持守這些戒律，都稱為尸羅。波羅蜜（Pāramitā，佛教術語，意為「到彼岸」，指通過修行達到解脫的境界）的含義如前所述。如果菩薩安住于這兩種戒律中，能夠具足修行五種心，這時戒律就稱為波羅蜜。什麼是五種心呢？一是了知戒律的真實相狀，明白罪性本空不可得，但仍然努力行善，不放縱自己。其餘四種心，如同在佈施（檀那，Dāna）中分別解釋的那樣。菩薩如果能夠具足修習這五種心，那麼隨其所持戒行善，從因上說果，都具備三種含義。因此，菩薩持戒，稱為行屍羅波羅蜜。如果達到無上菩提（Anuttarā-samyak-saṃbodhi，佛教術語，指無上的覺悟，成佛的境界）的佛果，才是尸羅波羅蜜具足成就之時。

羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）。羼提，在秦語中翻譯為忍辱。內心能夠安忍外在所帶來的侮辱境界，所以稱為忍辱。忍辱有兩種：一是生忍，二是法忍。什麼叫做生忍？生忍有兩種：一是在恭敬供養中，能夠忍耐而不執著，不生起驕傲放逸之心；二是在遭受嗔罵打害時，能夠忍耐而不生起嗔恨怨惱之心。這叫做生忍。什麼叫做法忍？法忍有兩種：一是非心法，指寒冷、炎熱、風雨、飢渴、衰老、疾病、死亡等等；二是心法，指嗔恚、憂愁、疑惑、淫慾、驕慢以及各種邪見等等。菩薩對於這兩種法，能夠忍耐不動搖，這叫做法忍。菩薩以正直清凈的心，修習這兩種忍，就稱為羼提。波羅蜜的含義如前所述。如果菩薩安住在忍辱中，能夠具足修習五種心，這時忍辱就稱為波羅蜜。什麼是五種心呢？一是了知忍辱的真實相狀，雖然找不到能忍之人的

【English Translation】 English version Śīla (Moral discipline). There are two types of Śīla: the Śīla of laypeople and the Śīla of renunciants. The Śīla of laypeople refers to the Three Refuges, the Five Precepts, and the Eight Precepts. The Śīla of renunciants refers to the ten precepts for Śrāmaṇeras (novice monks) and Śrāmaṇerīs (novice nuns), the six training rules for Śikṣamāṇās (probationary nuns), the full precepts for Bhikkhus (fully ordained monks) and Bhikkhunīs (fully ordained nuns), and even the three thousand rules of conduct and eighty thousand minor rules. If it is the ten major and forty-eight minor precepts of a Bodhisattva (an enlightened being who postpones their own nirvana to help others), then it is a shared precept for both laypeople and renunciants. If a Bodhisattva upholds these precepts with a sincere and pure mind, it is all called Śīla. The meaning of Pāramitā (perfection) is as previously explained. If a Bodhisattva dwells in these two types of Śīla and can fully cultivate the five types of mind, then this Śīla is called Pāramitā. What are the five? First, knowing the true nature of Śīla, that sin is unattainable, yet diligently practicing good deeds and not being self-indulgent. The other four are explained separately as in Dāna (giving). If a Bodhisattva can fully cultivate these five minds, then according to their upholding of precepts and practicing good deeds, speaking of the result from the cause, all possess three meanings. Therefore, a Bodhisattva upholding precepts is called practicing Śīla Pāramitā. Only when reaching the fruit of Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), the Buddhahood, is Śīla Pāramitā fully accomplished.

Kṣānti-pāramitā (Perfection of Patience). Kṣānti, in the Qin language, is translated as patience. The mind can endure external insults, so it is called patience. There are two types of patience: one is patience with beings, and the other is patience with phenomena. What is called patience with beings? There are two types of patience with beings: one is being able to endure without attachment in the midst of respect and offerings, not giving rise to arrogance and complacency; the other is being able to endure without giving rise to anger, hatred, and resentment in the midst of scolding, abuse, and harm. This is called patience with beings. What is called patience with phenomena? There are two types of patience with phenomena: one is non-mental phenomena, such as cold, heat, wind, rain, hunger, thirst, old age, sickness, death, etc.; the other is mental phenomena, such as anger, sorrow, doubt, lust, arrogance, and various wrong views, etc. If a Bodhisattva can endure and not be moved by these two types of phenomena, this is called patience with phenomena. A Bodhisattva cultivates these two types of patience with a sincere and pure mind, which is called Kṣānti. The meaning of Pāramitā is as previously explained. If a Bodhisattva dwells in patience and can fully cultivate the five types of mind, then this patience is called Pāramitā. What are the five? First, knowing the true nature of patience, although one cannot find the one who endures

心所辱之事。而隨對生法二種所辱之境。心能安忍不動餘四心類如檀中分別。菩薩若能具足。修此五種心隨所忍事。因中說果。皆具三義。是以菩薩修忍。名為行羼提波羅蜜。若至無上菩提佛果。方是羼提波羅蜜。具足成就。

四毗梨耶波羅蜜　毗梨耶。秦言精進。欲樂勤行善法。不自放逸。謂之精進。精進有二種。一者身精進。二者心精進。若身勤修善法。行道禮誦講說勸助開化。是為身精進。若心勤行善道。心心相續。是為心精進。複次勤修施戒善法。是為身精進。勤修忍辱禪定智慧。是為心精進。如是等種種分別。身心精進之相不同。今不具辯。若菩薩以質直清凈心。修是二種精進。故名為毗梨耶。波羅蜜者。翻名如前。若菩薩能于精進。具足修五種心者。是時毗梨耶。名波羅蜜。何等為五。一者菩薩知精進實相。身心雖不可得而能勤修一切善法。餘四心類如檀中分別。菩薩若能于精進中。具此五心者。隨所勤修善法。因中說果。皆具三義。是以菩薩精進。名為行毗梨耶波羅蜜。若至無上菩提佛果。方是毗梨耶波羅蜜具足。成就。

五禪波羅蜜　禪秦言思惟修。一切攝心繫念。學諸三昧。皆名思惟修也。禪有二種。一者世間禪。二者出世間禪。世間禪者。謂根本四禪。四無量心。四無色定。即是凡

【現代漢語翻譯】現代漢語譯本：心所受到的侮辱之事，以及隨之而生的對境之法，這兩種侮辱的境界。心能夠安忍不動，其餘四種心的類別如同在佈施（檀）中分別一樣。菩薩如果能夠具足修習這五種心，隨所忍受之事，在因中說果，都具備三種意義。因此菩薩修習忍辱，稱為行羼提波羅蜜（Kshanti Paramita，忍辱波羅蜜）。如果到達無上菩提佛果，才是羼提波羅蜜具足成就。

四、毗梨耶波羅蜜（Virya Paramita，精進波羅蜜）。毗梨耶，漢譯為精進，指喜愛並勤奮地修行善法，不放縱自己，這就叫做精進。精進有兩種：一是身精進，二是心精進。如果身體勤奮地修習善法，如行道、禮拜、誦經、講說、勸助、開導化解，這就是身精進。如果內心勤奮地修行善道，心心相續不斷，這就是心精進。進一步說，勤奮地修習佈施、持戒等善法，這是身精進；勤奮地修習忍辱、禪定、智慧，這是心精進。像這樣種種分別，身心精進的相貌不同，這裡不一一詳述。如果菩薩以正直清凈的心，修習這兩種精進，所以稱為毗梨耶。波羅蜜的含義如前所述。如果菩薩能夠在精進中，具足修習五種心，這時毗梨耶就稱為波羅蜜。哪五種呢？一是菩薩了知精進的實相，身心雖然不可得，卻能勤奮地修習一切善法。其餘四種心的類別如同在佈施（檀）中分別一樣。菩薩如果能夠在精進中，具足這五種心，隨所勤奮修習的善法，在因中說果，都具備三種意義。因此菩薩精進，稱為行毗梨耶波羅蜜。如果到達無上菩提佛果，才是毗梨耶波羅蜜具足成就。

五、禪波羅蜜（Dhyana Paramita，禪定波羅蜜）。禪，漢譯為思惟修。一切收攝心念，繫念一處，學習各種三昧（Samadhi，禪定），都叫做思惟修。禪有兩種：一是世間禪，二是出世間禪。世間禪，指根本四禪、四無量心、四無色定，也就是凡夫所修的禪定。

【English Translation】 English version: The matters that the mind is insulted by, and the two kinds of states of objects that arise accordingly. The mind is able to endure and remain unmoved, the remaining four types of mind are like the distinctions in Dana (佈施, giving). If a Bodhisattva is able to fully cultivate these five types of mind, according to the matters endured, speaking of the result in the cause, all possess three meanings. Therefore, a Bodhisattva cultivating forbearance is called practicing Kshanti Paramita (羼提波羅蜜, Perfection of Patience). Only when reaching the unsurpassed Bodhi Buddhahood is Kshanti Paramita fully accomplished.

Four, Virya Paramita (毗梨耶波羅蜜, Perfection of Diligence). Virya, translated as diligence, refers to the joy and diligent practice of good dharmas, not indulging oneself, this is called diligence. There are two types of diligence: one is physical diligence, and the other is mental diligence. If the body diligently cultivates good dharmas, such as practicing the path, prostrating, reciting scriptures, lecturing, encouraging assistance, enlightening and resolving, this is physical diligence. If the mind diligently practices the good path, with mind succeeding mind continuously, this is mental diligence. Furthermore, diligently cultivating giving, precepts, and other good dharmas is physical diligence; diligently cultivating forbearance, meditation, and wisdom is mental diligence. Like this, with various distinctions, the appearances of physical and mental diligence are different, which will not be fully elaborated here. If a Bodhisattva cultivates these two types of diligence with an upright and pure mind, therefore it is called Virya. The meaning of Paramita is as previously stated. If a Bodhisattva is able to fully cultivate five types of mind in diligence, at this time Virya is called Paramita. What are the five? First, the Bodhisattva knows the true nature of diligence, although body and mind are unattainable, they are able to diligently cultivate all good dharmas. The remaining four types of mind are like the distinctions in Dana (檀, giving). If a Bodhisattva is able to fully possess these five minds in diligence, according to the good dharmas diligently cultivated, speaking of the result in the cause, all possess three meanings. Therefore, a Bodhisattva's diligence is called practicing Virya Paramita. Only when reaching the unsurpassed Bodhi Buddhahood is Virya Paramita fully accomplished.

Five, Dhyana Paramita (禪波羅蜜, Perfection of Meditation). Dhyana, translated as meditative cultivation. All gathering of mind and focusing of thought, concentrating on one place, learning various Samadhis (三昧, concentration), are all called meditative cultivation. There are two types of Dhyana: one is worldly Dhyana, and the other is transcendental Dhyana. Worldly Dhyana refers to the fundamental four Dhyanas, the four immeasurable minds, and the four formless concentrations, which are the meditations cultivated by ordinary people.

夫所行禪。出世間禪。復有二種。一出世間禪。二出世間上上禪。出世間禪者。謂六妙門。十六特勝。通明九想八念十想八背舍八勝處。十一切處練禪。十四變化愿智頂禪。無諍三昧。三三昧師子奮迅超越三昧。乃至三明六通如是等禪。皆是出世間禪。亦名二乘共禪。二出世間上上禪者。謂自性等。九種大禪。首楞嚴等。百八三昧。諸佛不動等。百二十三昧。皆出世間上上禪。亦名不共禪。不與凡夫二乘共也。若菩薩以質直清凈心。修如是等禪。名之為禪。波羅蜜者。翻名如前。若菩薩能于諸禪中。具修五種心者。是時禪定名波羅蜜。何等為五。一者知禪實相。不亂不味。而能遍修諸禪。餘四心類如檀中分別。菩薩若能如是于所得禪中。具修此五心者隨所入禪。因中說果。皆具三義。是以菩薩所修禪定。皆名行禪波羅蜜。若至無上菩提佛果。方是禪波羅蜜。具足成就也。

六般若波羅蜜　般若。秦言智慧。照了一切諸法。皆不可得。而能通達一切無礙。名為智慧。智慧有三種。一者聲聞智慧。二者辟支佛智慧。三者佛智慧。一求聲聞智慧有三種。學無學非學非無學。非學非無學智慧者。如干慧地。不凈觀。安那般那。欲界系四念處。暖法頂法忍法世第一法等。學智者。苦法忍慧。乃至阿羅漢。第九無間中。金剛

三昧慧。無學智者。阿羅漢第九解脫智。從是已后。一切無學。如盡智無生智等。是為聲聞智慧。求辟支佛道智慧亦如是。但以是人無漏善根純熟。雖生無佛之世。不從他聞。自然覺悟得禪定。三界漏盡。所得三明六通等功德。小勝聲聞。是為辟支佛智慧。又以觀十二因緣。智慧深利。能侵除習氣。勝於聲聞。從四諦觀門斷結。此為異也。求佛道智慧者。菩薩從初發心已來。行六波羅蜜。破魔軍眾及諸煩惱。得一切智成佛道乃至入無餘涅槃。隨本願力。從是中間。所有智慧。總相別相。一切盡知。是為佛智。若菩薩以質直清凈心。修此三種智慧。故名為般若。波羅蜜者。翻名如前。若菩薩隨所修智慧中。能具足五種心者。是時般若。名波羅蜜也。何等為五。一者了知智慧實相。非境非智。心無所得。而能遍學三乘智慧。及一切世間知見。餘四心類。如檀中分別。菩薩能如是。于所修智慧中。具此五心者。隨所得智慧。因中說果。皆具三義。是以菩薩所修智慧。皆名行般若波羅蜜。若至無上菩提佛果。方是般若波羅蜜。具足成就也。

四依初門第四十三

一依法不依人　二依了義經不依不了義經　三依義不依語　四依智不依識

次六波羅蜜。而辯四依者。菩薩既欲學六波羅蜜之正行。而行不孤立。必

【現代漢語翻譯】現代漢語譯本三昧慧（Samadhi-prajna）：無學智者，阿羅漢（Arhat，已證得涅槃的聖者）的第九解脫智。從此以後，一切無學，如盡智（knowing the exhaustion of defilements）和無生智（knowing the non-arising of future defilements）等，這是聲聞（Sravaka，聽聞佛法而證悟者）的智慧。求辟支佛道（Pratyekabuddha-yana，緣覺乘）的智慧也是如此，但因為這種人無漏（free from outflows）的善根純熟，即使生在沒有佛的時代，不從他人聽聞，也能自然覺悟，獲得禪定，三界（Three Realms）的煩惱漏盡，所得的三明（Threefold Knowledge）六通（Six Supernormal Powers）等功德，稍微勝過聲聞，這是辟支佛的智慧。又因為觀察十二因緣（Twelve Links of Dependent Origination），智慧深利，能消除習氣，勝於聲聞。從四諦（Four Noble Truths）的觀門斷除煩惱結縛，這是不同之處。求佛道智慧者，菩薩（Bodhisattva，發願成佛的修行者）從最初發心以來，修行六波羅蜜（Six Paramitas，六度），破除魔軍（Mara's army）和各種煩惱，得一切智（Sarvajna，一切種智）成就佛道，乃至進入無餘涅槃（Parinirvana，無餘依涅槃）。隨順本願力，從這中間，所有的智慧，總相和別相，一切都完全知曉，這是佛智。如果菩薩以正直清凈的心，修習這三種智慧，所以名為般若（Prajna，智慧）。波羅蜜（Paramita，到彼岸）的翻譯如前所述。如果菩薩在所修習的智慧中，能夠具足五種心，這時般若就名為波羅蜜。哪五種呢？一是了知智慧的實相，非境非智，心中沒有所得，而能普遍學習三乘（Three Vehicles）的智慧，以及一切世間的知見。其餘四種心類，如在佈施（Dana）中分別。菩薩能夠這樣，在所修習的智慧中，具足這五種心，隨著所得的智慧，因中說果，都具備三種意義。因此菩薩所修習的智慧，都名為行般若波羅蜜。如果到達無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）的佛果，才是般若波羅蜜具足成就。

四依初門第四十三

一、依法不依人；二、依了義經（definitive teachings）不依不了義經（provisional teachings）；三、依義不依語；四、依智不依識。

在六波羅蜜之後辨別四依（Four Reliances），是因為菩薩既然想要學習六波羅蜜的正行，而修行不是孤立的，必然...

【English Translation】 English version Samadhi-prajna: The wisdom of a non-learning wise person, the ninth liberation wisdom of an Arhat (one who has attained Nirvana). From then on, all those who have nothing more to learn, such as the wisdom of the exhaustion of defilements and the wisdom of the non-arising of future defilements, etc., this is the wisdom of a Sravaka (one who attains enlightenment by hearing the Buddha's teachings). The wisdom of seeking the path of a Pratyekabuddha (Solitary Buddha) is also like this, but because this person's undefiled (free from outflows) roots of goodness are pure and mature, even if born in an age without a Buddha, without hearing from others, they can naturally awaken, attain Samadhi, and exhaust the outflows of the Three Realms. The merits of the Threefold Knowledge and Six Supernormal Powers obtained are slightly superior to those of a Sravaka. This is the wisdom of a Pratyekabuddha. Moreover, because of observing the Twelve Links of Dependent Origination, their wisdom is profound and sharp, able to eliminate habitual tendencies, surpassing a Sravaka. Cutting off the bonds of affliction from the perspective of the Four Noble Truths is the difference. As for those who seek the wisdom of the Buddha path, a Bodhisattva (one who aspires to become a Buddha) from the initial arising of their aspiration, practices the Six Paramitas (Six Perfections), destroys Mara's army and various afflictions, attains Sarvajna (all-knowing wisdom) and accomplishes the Buddha path, and even enters Parinirvana (complete Nirvana). Following the power of their original vows, from this intermediate stage, all wisdom, both general and specific aspects, are completely known. This is the wisdom of a Buddha. If a Bodhisattva cultivates these three types of wisdom with an upright and pure mind, it is therefore called Prajna (wisdom). The translation of Paramita (to the other shore) is as mentioned before. If a Bodhisattva, in the wisdom they cultivate, can fully possess five types of mind, then Prajna is called Paramita. What are the five? First, to understand the true nature of wisdom, neither object nor wisdom, with no attainment in the mind, yet able to universally learn the wisdom of the Three Vehicles and all worldly knowledge and views. The remaining four types of mind are as distinguished in Dana (giving). If a Bodhisattva can, in the wisdom they cultivate, fully possess these five types of mind, then with the wisdom attained, speaking of the result in the cause, all possess three meanings. Therefore, the wisdom cultivated by a Bodhisattva is all called practicing Prajna Paramita. Only when reaching the Buddha fruit of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) is Prajna Paramita fully accomplished.

The Forty-third Initial Gate of the Four Reliances

Rely on the Dharma, not on persons; 2. Rely on definitive teachings, not on provisional teachings; 3. Rely on the meaning, not on the words; 4. Rely on wisdom, not on consciousness.

The reason for distinguishing the Four Reliances after the Six Paramitas is that since a Bodhisattva wants to learn the correct practice of the Six Paramitas, and practice is not isolated, it must...

有所依。而得成就。依憑若正。則具正行。能至菩提。依憑若邪。則墮邪道。故次六度。而明四依也。此四通名依者。依憑也。依憑此四法。能成諸波羅蜜萬行之因。滿足菩提佛果。故云依也。

一依法。不依人　依法者。實相及一切隨順實相善法。通名為法。亦名法身。若依實相法身。而修諸波羅蜜。萬行功德。皆悉具足。一切清凈。能至菩提。故云依法。不依人者。人是攬五陰所成。假名相好之身。若依相好之身。而修諸波羅蜜。萬行功德。則皆墮顛倒。終不得見真實法身。故云不依人也。所以者何。如涅槃說。魔王波旬。尚能作佛。況不能作四依之人。是故雖是凡夫。若所說行。與實相相應。則可依信。雖現佛身相好。若所說行。乖實相法者。則不應依。況餘人也。

二依了義經。不依不了義經　依了義經者。謂諸大乘方等十二部經中。皆明中道佛性。實相如如之理。若依此教。而修諸波羅蜜。萬行功德。則心與中道相應。能見佛性如來藏理。故云依了義經。不依不了義經者。所謂聲聞所應行。九部中不修中道。佛性如來藏理。若依此教。而修諸波羅蜜。萬行功德。則隨二邊。不見佛性如來藏理。故云不依不了義經也。

三依義。不依語　依義者。義是中道第一義諦。若依中道第一義諦。而

【現代漢語翻譯】現代漢語譯本：有所依憑才能成就。依憑如果正確，就能具備正確的行為，能夠到達菩提（bodhi，覺悟）。依憑如果邪惡，就會墮入邪道。所以繼六度（paramita，到達彼岸的六種修行）之後，闡明四依（catuh-pratisaranani，四種依靠）。這四種通稱為『依』，是依憑的意思。依憑這四種法，能夠成就諸波羅蜜（paramita，到達彼岸的修行）和萬行之因，滿足菩提（bodhi，覺悟）佛果，所以稱為『依』。

一、依法不依人：依法，是指實相以及一切隨順實相的善法，統稱為法，也稱為法身（dharma-kaya，佛的法性之身）。如果依憑實相法身，而修習諸波羅蜜（paramita，到達彼岸的修行）和萬行功德，就能全部具足，一切清凈，能夠到達菩提（bodhi，覺悟）。所以說『依法』。不依人，是指人是聚合五陰（panca-skandha，構成個體的五種要素）所形成的，虛假的相好之身。如果依憑相好之身，而修習諸波羅蜜（paramita，到達彼岸的修行）和萬行功德，就會全部墮入顛倒，最終不能得見真實的法身（dharma-kaya，佛的法性之身）。所以說『不依人』。為什麼這樣說呢？如《涅槃經》（Nirvana Sutra）所說，魔王波旬（Mara Papiyas，欲界第六天之主）尚且能夠化作佛，何況不能化作四依之人。因此，即使是凡夫，如果所說所行與實相相應，就可以依信。即使顯現佛的身相好，如果所說所行違背實相之法，就不應該依憑，更何況是其他人呢？

二、依了義經，不依不了義經：依了義經，是指諸大乘方等十二部經中，都闡明中道佛性（Buddha-nature，所有眾生皆具的成佛的可能性），實相如如之理。如果依憑此教，而修習諸波羅蜜（paramita，到達彼岸的修行）和萬行功德，那麼心就與中道相應，能夠見到佛性如來藏（Tathagatagarbha，如來藏）的道理。所以說『依了義經』。不依不了義經，是指聲聞（sravaka，聽聞佛法而修行的人）所應修行的九部經中，不修習中道、佛性如來藏（Tathagatagarbha，如來藏）的道理。如果依憑此教，而修習諸波羅蜜（paramita，到達彼岸的修行）和萬行功德，就會隨逐二邊，不能見到佛性如來藏（Tathagatagarbha，如來藏）的道理。所以說『不依不了義經』。

三、依義不依語：依義，是指中道第一義諦。如果依憑中道第一義諦，而

【English Translation】 English version: One must have something to rely on in order to achieve accomplishment. If the reliance is correct, then one possesses correct conduct and can reach Bodhi (bodhi, enlightenment). If the reliance is evil, then one falls into evil paths. Therefore, following the Six Perfections (paramita, six practices to reach the other shore), the Four Reliances (catuh-pratisaranani, four supports) are explained. These four are commonly called 'Reliance,' meaning to depend on. By relying on these four dharmas, one can accomplish the causes of the various Paramitas (paramita, perfections) and myriad practices, fulfilling the Bodhi (bodhi, enlightenment) and the fruit of Buddhahood, hence the term 'Reliance'.

Rely on the Dharma, not on persons: Relying on the Dharma means relying on the true nature of reality and all good dharmas that accord with the true nature of reality, which are collectively called Dharma, also known as the Dharmakaya (dharma-kaya, the body of the Dharma). If one relies on the Dharmakaya (dharma-kaya, the body of the Dharma) and cultivates the various Paramitas (paramita, perfections) and the merits of myriad practices, then all will be complete, all will be pure, and one can reach Bodhi (bodhi, enlightenment). Therefore, it is said, 'Rely on the Dharma.' Not relying on persons means that a person is a body of false appearances formed by the aggregation of the five skandhas (panca-skandha, the five aggregates that constitute an individual). If one relies on the body of appearances and cultivates the various Paramitas (paramita, perfections) and the merits of myriad practices, then all will fall into delusion, and one will ultimately not be able to see the true Dharmakaya (dharma-kaya, the body of the Dharma). Therefore, it is said, 'Do not rely on persons.' Why is this so? As the Nirvana Sutra states, Mara Papiyas (Mara Papiyas, the lord of the sixth heaven in the desire realm) can even transform into a Buddha, let alone transform into a person of the Four Reliances. Therefore, even if one is an ordinary person, if what they say and do is in accordance with the true nature of reality, then one can rely on and trust them. Even if one manifests the appearances of a Buddha, if what they say and do deviates from the Dharma of the true nature of reality, then one should not rely on them, let alone others.
Rely on the Sutras of Definitive Meaning, not on the Sutras of Provisional Meaning: Relying on the Sutras of Definitive Meaning refers to the fact that the twelve divisions of the Mahayana Vaipulya Sutras all explain the Middle Way, the Buddha-nature (Buddha-nature, the potential for all beings to become Buddhas), and the principle of Suchness of the true nature of reality. If one relies on this teaching and cultivates the various Paramitas (paramita, perfections) and the merits of myriad practices, then the mind will be in accordance with the Middle Way, and one can see the principle of the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata) of the Buddha-nature. Therefore, it is said, 'Rely on the Sutras of Definitive Meaning.' Not relying on the Sutras of Provisional Meaning refers to the nine divisions of the teachings that Sravakas (sravaka, one who hears and practices the Buddha's teachings) should practice, which do not cultivate the Middle Way or the principle of the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata) of the Buddha-nature. If one relies on this teaching and cultivates the various Paramitas (paramita, perfections) and the merits of myriad practices, then one will follow the two extremes and not see the principle of the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata) of the Buddha-nature. Therefore, it is said, 'Do not rely on the Sutras of Provisional Meaning.'
Rely on the Meaning, not on the Words: Relying on the Meaning refers to the ultimate truth of the Middle Way. If one relies on the ultimate truth of the Middle Way, and

修諸波羅蜜。萬行功德。則言語道斷。心行處滅。破諸顛倒。心心寂滅。自然流入無量禪定。故云依義。不依語者。語是世間語。文字章句。虛誑無實。乃至二乘所見。真諦涅槃。亦有文字。故法華經。以化城喻。若依如是文字言語。而修諸波羅蜜。萬行功德。則增長諍訟。妄想煩惱。或墮二乘之地。不到大乘大般涅槃。故云不依語也。

四依智。不依識　依智者。照了之心。名之為智。若於正觀智慧心無所著。而修諸波羅蜜。萬行功德。則能破散五住煩惱及無邊生死之業。必獲大乘涅槃常樂我凈。故云依智。不依識者。妄想之心。名之為識。若依妄識。而修諸波羅蜜。萬行功德。則構集五住煩惱二邊生死之業。是以流轉無際。眾苦不息。故云不依識。

九種大禪初門第四十四

一自性禪　二一切禪　三難禪　四一切門禪　五善人禪　六一切行禪　七除煩惱禪　八此世他世禪　九清凈凈禪

次四依而辯九種禪者。菩薩既得正依憑處。則能進修深廣之大行也。至論深廣之內行。莫若禪定。故大智度論云。禪最大如王。言禪則一切皆攝。所謂若諸菩薩成道。起轉法輪入涅槃。所有勝妙功德。悉在禪中。今明別觀。菩薩成道。起轉法輪入涅槃。勝妙功德。思惟修法。並在九種禪中。故次四依而辯也

【現代漢語翻譯】現代漢語譯本修習諸波羅蜜（Pāramitā，到彼岸），行持萬種功德，達到言語無法表達，心念無處可尋的境界，破除一切顛倒妄想，心念寂靜無為，自然而然地流入無量的禪定之中。所以說要『依義不依語』，因為語言是世俗的語言，文字章句虛假不實，甚至二乘（聲聞乘和緣覺乘）所見的真諦涅槃，也離不開文字的描述。所以《法華經》用化城來比喻（涅槃）。如果依賴這些文字言語來修習諸波羅蜜，行持萬種功德，就會增長爭論，產生妄想煩惱，或者墮入二乘的境界，無法到達大乘大般涅槃的境界。所以說『不依語』。

『四依』中的『依智不依識』，『智』指的是照了萬物的智慧之心。如果對於正確的觀照和智慧之心沒有執著，而修習諸波羅蜜，行持萬種功德，就能破除五住煩惱以及無邊的生死輪迴之業，必定獲得大乘涅槃的常樂我凈四德。所以說『依智』。『識』指的是虛妄分別之心。如果依賴虛妄分別之心，來修習諸波羅蜜，行持萬種功德，就會積聚五住煩惱和二邊生死的業力，因此在無盡的輪迴中流轉，承受無盡的痛苦。所以說『不依識』。

第九種大禪的入門，第四十四

一、自性禪，二、一切禪，三、難禪，四、一切門禪，五、善人禪，六、一切行禪，七、除煩惱禪，八、此世他世禪，九、清凈凈禪。

在『四依』之後闡述九種禪，是因為菩薩既然獲得了正確的依憑之處，就能進一步修習深廣的廣大行持。說到深廣的內在行持，沒有比禪定更重要的了。所以《大智度論》說，禪最大，如同國王一樣，說到禪，就涵蓋了一切。也就是說，如果諸位菩薩成就佛道，開始轉法輪，進入涅槃，所有殊勝美妙的功德，都在禪定之中。現在分別闡明，菩薩成就佛道，開始轉法輪，進入涅槃，殊勝美妙的功德，以及思惟修法，都在這九種禪之中。所以緊接著『四依』之後進行闡述。

【English Translation】 English version Cultivating all the Pāramitās (perfections, reaching the other shore) and practicing myriad merits and virtues leads to a state where words are cut off and the activity of the mind ceases. It shatters all inversions and delusions, and the mind becomes still and silent, naturally flowing into immeasurable Samādhi (meditative absorption). Therefore, it is said to 'rely on the meaning, not on the words,' because words are worldly language, and written phrases are false and unreal. Even the Truth of Nirvāṇa (liberation) as seen by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is described with words. Therefore, the Lotus Sūtra uses the metaphor of a phantom city (to represent Nirvāṇa). If one relies on such words and language to cultivate all the Pāramitās and practice myriad merits and virtues, it will increase disputes, delusional thoughts, and afflictions, or cause one to fall into the realm of the Two Vehicles, unable to reach the Great Vehicle's Great Parinirvāṇa (complete liberation). Therefore, it is said 'do not rely on words.'

In the 'Four Reliances,' 'rely on wisdom, not on consciousness.' 'Wisdom' refers to the mind of illuminating understanding. If one is not attached to the correct contemplation and the mind of wisdom, and cultivates all the Pāramitās and practices myriad merits and virtues, one can break apart the five categories of afflictions (Five Aggregates) and the karma of boundless cycles of birth and death. One will surely attain the Great Vehicle's Nirvāṇa with its four virtues of permanence, bliss, self, and purity. Therefore, it is said 'rely on wisdom.' 'Consciousness' refers to the mind of deluded discrimination. If one relies on deluded consciousness to cultivate all the Pāramitās and practice myriad merits and virtues, one will accumulate the five categories of afflictions and the karma of the two extremes of birth and death. Therefore, one will transmigrate endlessly, and suffering will not cease. Therefore, it is said 'do not rely on consciousness.'

The Forty-Fourth Chapter: The Initial Gate of the Nine Great Dhyānas (meditations)

Self-Nature Dhyāna, 2. All Dhyāna, 3. Difficult Dhyāna, 4. All-Door Dhyāna, 5. Virtuous Person Dhyāna, 6. All-Practice Dhyāna, 7. Affliction-Removing Dhyāna, 8. This-World and Other-World Dhyāna, 9. Pure-Purity Dhyāna.

The reason for explaining the nine types of Dhyāna after the 'Four Reliances' is that once a Bodhisattva has obtained the correct basis for reliance, they can further cultivate profound and vast practices. Speaking of profound and vast inner practices, nothing is more important than Samādhi (meditative concentration). Therefore, the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) says that Dhyāna is the greatest, like a king; when Dhyāna is mentioned, everything is included. That is to say, if all the Bodhisattvas attain Buddhahood, begin to turn the Dharma wheel, and enter Nirvāṇa, all the supreme and wonderful merits and virtues are within Dhyāna. Now, we separately explain that the Bodhisattvas' attainment of Buddhahood, beginning to turn the Dharma wheel, entering Nirvāṇa, the supreme and wonderful merits and virtues, and the methods of contemplation and cultivation are all within these nine types of Dhyāna. Therefore, they are explained immediately after the 'Four Reliances.'

。此九種禪。纓絡經中。雖有其意。而不列名。解釋彌勒菩薩造地持處。明六波羅蜜。方乃辯出九種相。並是菩薩不共之禪。從自性禪乃至清凈。不與二乘人共。今為明菩薩不共次第。深廣內行。思惟修法。於六波羅蜜中。的別出此九種大禪。此九通名禪者。翻釋名同前。是則名同。而法相有別。

一自性禪　云何名自性禪。于菩薩藏聞思前。行世間出世間善。一心安住。或止分或觀分。或此二同類。或俱分。是自性禪。

二一切禪　云何名菩薩一切禪。略說二種。一者世間。二者出世間。又隨其所應。各有三種。一者現法樂住禪。二者出生三昧功德禪。三者利益眾生禪。菩薩禪定。離一切妄想。身心止息。第一寂滅。自舉心息。舍離味著及一切想。是名現法樂住禪。菩薩禪定。出生種種不可思議。無量無邊。十力種性。所攝三昧。彼諸三昧。一切聲聞。辟支佛。不知其名。況復能知。起及所出生二乘解脫除。入一切無礙慧無諍愿智。勝妙功德。是名菩薩出生三昧功德禪。利益眾生禪者。十一種如前釋。菩薩依佈施眾生。所作以義饒益。皆與同事。為除眾苦。知所應說。知恩報恩。護諸恐怖。諸難憂苦。能為開解。資生不具。給施所須。如法畜眾。善能隨順。見實功德。歡喜讚歎。等心折伏。神力恐怖。

【現代漢語翻譯】現代漢語譯本：這九種禪，在《纓絡經》中雖然有其意蘊，但沒有列出名稱。彌勒菩薩在《瑜伽師地論·本地分》中闡述六波羅蜜時，才辨別出這九種禪相，並且這些都是菩薩不共於二乘（聲聞、緣覺）的禪定。從自性禪到清凈禪，都不與二乘人共有。現在爲了闡明菩薩不共的次第、深廣的內在修行、思惟修法，在六波羅蜜中特別區分出這九種大禪。這九種禪統稱為『禪』，翻譯和解釋與之前相同，只是名稱相同，而法相有所區別。

一、自性禪：什麼叫做自性禪？菩薩在聽聞、思惟菩薩藏之前，修行世間和出世間的善法，一心安住，或者專注于止（奢摩他），或者專注于觀（毗婆舍那），或者兩者同類，或者兩者兼顧，這就是自性禪。

二、一切禪：什麼叫做菩薩的一切禪？概括來說有兩種：一是世間禪，二是出世間禪。又根據情況，各有三種：一是現法樂住禪，二是出生三昧功德禪，三是利益眾生禪。菩薩的禪定，遠離一切妄想，身心止息，達到第一寂滅的境界，自己停止心念，舍離對禪味的執著和一切妄想，這叫做現法樂住禪。菩薩的禪定，能出生種種不可思議、無量無邊、十力種性所攝的三昧（Samadhi，定）。這些三昧，一切聲聞（Śrāvaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，又稱緣覺，靠自己覺悟的修行者）都不知道其名稱，更何況能知道其生起和所出生的功德。除了二乘的解脫之外，還能進入一切無礙慧、無諍愿智等殊勝功德，這叫做菩薩出生三昧功德禪。利益眾生禪，有十一種，如前文所解釋。菩薩依靠佈施眾生，所作所為都以義理饒益他們，都與他們一起做事，爲了解除眾生的痛苦，知道應該說什麼，知道感恩報恩，保護他們免受恐怖，對於各種困難和憂愁，能夠為他們開解，對於生活物資不具備的，給予他們所需要的，如法地攝受大眾，善於隨順眾生，見到真實的功德，歡喜讚歎，以平等心折服，用神通力量使他們感到恐怖。

【English Translation】 English version: These nine types of Dhyana (禪, meditation), although their essence is present in the Ingluo Sutra (纓絡經), are not explicitly named. It was when Maitreya Bodhisattva (彌勒菩薩) expounded on the Six Paramitas (六波羅蜜, six perfections) in the Yogacarabhumi-sastra (瑜伽師地論) that these nine aspects of Dhyana were distinguished. Furthermore, these are Dhyanas that are not shared by the Two Vehicles (二乘, Śrāvakas and Pratyekabuddhas). From Self-Nature Dhyana (自性禪) to Pure Dhyana (清凈禪), they are not common to the Two Vehicles. Now, to elucidate the Bodhisattva's (菩薩) unique stages, profound and vast inner practice, and the method of contemplative cultivation, these nine great Dhyanas are specifically distinguished within the Six Paramitas. These nine are collectively called 'Dhyana,' and the translation and explanation are the same as before. That is, the name is the same, but the characteristics of the Dharma (法, teachings) are different.

Self-Nature Dhyana: What is called Self-Nature Dhyana? Before hearing and contemplating the Bodhisattva-pitaka (菩薩藏, Bodhisattva's teachings), the Bodhisattva practices worldly and supramundane good deeds, abiding single-mindedly, either focusing on cessation (Śamatha, 止), or focusing on insight (Vipassanā, 觀), or both are of the same kind, or both are combined. This is Self-Nature Dhyana.
All Dhyanas: What are called the Bodhisattva's All Dhyanas? Briefly speaking, there are two types: worldly and supramundane. Furthermore, each has three types according to the situation: (1) Dhyana of joyful abiding in the present life, (2) Dhyana of generating Samadhi (三昧, concentration) merits, and (3) Dhyana of benefiting sentient beings. The Bodhisattva's Dhyana is free from all delusions, the body and mind are stilled, reaching the first quiescence, stopping thoughts by oneself, abandoning attachment to the taste of Dhyana and all thoughts. This is called Dhyana of joyful abiding in the present life. The Bodhisattva's Dhyana can generate various inconceivable, immeasurable, and boundless Samadhis encompassed by the Ten Powers (十力) nature. All Śrāvakas (聲聞, disciples who hear the Buddha's teachings) and Pratyekabuddhas (辟支佛, solitary Buddhas) do not know the names of these Samadhis, let alone know their arising and the merits they generate. Apart from the liberation of the Two Vehicles, one can also enter all unobstructed wisdom, non-contention wisdom, and other excellent merits. This is called the Bodhisattva's Dhyana of generating Samadhi merits. Dhyana of benefiting sentient beings has eleven aspects, as explained earlier. The Bodhisattva relies on giving to sentient beings, and all actions are to benefit them with righteousness, working together with them, to relieve their suffering, knowing what should be said, knowing gratitude and repaying kindness, protecting them from fear, and for various difficulties and sorrows, being able to enlighten them, providing them with what they need if they lack the necessities of life, lawfully gathering the masses, being good at complying with sentient beings, seeing real merits, rejoicing and praising, subduing with equanimity, and using supernatural powers to make them feel fear.

或令歡喜。是名略說一切禪。無餘無上。

三難禪　云何菩薩難禪。略說三種。菩薩久習勝妙禪定。于諸三昧。心得自在。哀愍眾生。欲令成熟。舍第一禪樂而生欲界。是名菩薩第一難禪。菩薩依禪。出生無量無數。不可思議。諸深三昧。出過一切聲聞辟支佛上。是名第二難禪。菩薩依禪。得無上菩提。是名第三難禪也。

四一切門禪　云何菩薩一切門禪。略說四種。一者有覺有觀俱禪。二者喜俱禪。三者樂俱禪。四者舍俱禪。

五善人禪　云何菩薩善人禪。略說五種。一者不味著。二者慈心俱。三者悲心俱。四者喜心俱。五者舍心俱。

六一切行禪　云何菩薩一切行禪。謂六種七種。略說十三種。善禪。無記化化禪。止分觀分自他利正念禪。出生神通力功德禪。名緣義緣止相緣舉相緣舍相緣現法樂住第一義禪。是十三種菩薩一切行禪也。

七除惱禪　云何菩薩除惱禪。略說八種。一者菩薩入定。除諸苦患毒害霜雹熱病鬼。是名咒術所依禪。二者菩薩入定。能除四大所起眾病。是名除病禪。三者菩薩入定。興致甘雨。能消災旱。救諸饑饉。是名雲雨禪。四者菩薩入定。濟諸恐難。一切水陸。人非人怖。是名等度禪。五者菩薩入定。能以飲食。饒益曠野飢渴眾生。是名饒益禪。六者菩薩

【現代漢語翻譯】現代漢語譯本或令（或者使）[眾生]歡喜。這叫做簡略地講述一切禪，是無與倫比、至高無上的。

三難禪什麼是菩薩的難禪？簡略地說有三種。菩薩長久地修習殊勝美妙的禪定，對於各種三昧（Samadhi，禪定），心得自在。哀憐愍念眾生，想要使他們成熟，捨棄第一禪的快樂而生到欲界。這叫做菩薩的第一難禪。菩薩依靠禪定，出生無量無數、不可思議的各種深妙三昧，超過一切聲聞（Śrāvaka，小乘弟子）和辟支佛（Pratyekabuddha，緣覺）。這叫做第二難禪。菩薩依靠禪定，證得無上菩提（Anuttarā-samyak-sambodhi，無上正等正覺）。這叫做第三難禪。

四一切門禪什麼是菩薩的一切門禪？簡略地說有四種。第一是有覺有觀俱禪，第二是喜俱禪，第三是樂俱禪，第四是舍俱禪。

五善人禪什麼是菩薩的善人禪？簡略地說有五種。第一是不貪著，第二是慈心俱，第三是悲心俱，第四是喜心俱，第五是舍心俱。

六一切行禪什麼是菩薩的一切行禪？包括六種和七種，簡略地說有十三種。善禪，無記化化禪，止分觀分自他利正念禪，出生神通力功德禪，名緣義緣止相緣舉相緣舍相緣現法樂住第一義禪。這十三種是菩薩的一切行禪。

七除惱禪什麼是菩薩的除惱禪？簡略地說有八種。第一，菩薩入定，能消除各種苦患、毒害、霜雹、熱病、鬼。這叫做咒術所依禪。第二，菩薩入定，能消除四大（四大：地、水、火、風）所引起的各種疾病。這叫做除病禪。第三，菩薩入定，興致甘美的雨水，能消除災害和旱情，救濟各種饑饉。這叫做雲雨禪。第四，菩薩入定，救濟各種恐怖和災難，一切水陸眾生和人與非人所產生的怖畏。這叫做等度禪。第五，菩薩入定，能以飲食，饒益曠野中飢渴的眾生。這叫做饒益禪。第六，菩薩

【English Translation】 English version Or cause joy [to sentient beings]. This is called a brief explanation of all Dhyana (禪, meditative state), which is unsurpassed and supreme.

Three Difficult Dhyanas What are the Bodhisattva's difficult Dhyanas? Briefly speaking, there are three kinds. The Bodhisattva has long practiced superior and wonderful Dhyana-samadhi (禪定, meditative concentration), and is at ease with all Samadhis (三昧, meditative absorption). Out of compassion for sentient beings, wishing to bring them to maturity, he abandons the joy of the first Dhyana and is born in the desire realm. This is called the Bodhisattva's first difficult Dhyana. Relying on Dhyana, the Bodhisattva gives rise to immeasurable, countless, and inconceivable profound Samadhis, surpassing all Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (辟支佛, Solitary Buddhas). This is called the second difficult Dhyana. Relying on Dhyana, the Bodhisattva attains Anuttarā-samyak-sambodhi (無上菩提, unsurpassed perfect enlightenment). This is called the third difficult Dhyana.

Four All-Door Dhyanas What are the Bodhisattva's all-door Dhyanas? Briefly speaking, there are four kinds. First, Dhyana accompanied by both initial and sustained application of thought; second, Dhyana accompanied by joy; third, Dhyana accompanied by pleasure; fourth, Dhyana accompanied by equanimity.

Five Virtuous Person Dhyanas What are the Bodhisattva's virtuous person Dhyanas? Briefly speaking, there are five kinds. First, not being attached; second, accompanied by loving-kindness; third, accompanied by compassion; fourth, accompanied by joy; fifth, accompanied by equanimity.

Six All-Conduct Dhyanas What are the Bodhisattva's all-conduct Dhyanas? Including six kinds and seven kinds, briefly speaking, there are thirteen kinds. Virtuous Dhyana, neutral transformation Dhyana, Dhyana of cessation and contemplation for the benefit of oneself and others with mindfulness, Dhyana that gives rise to supernatural powers and merits, Dhyana based on name, Dhyana based on meaning, Dhyana based on the aspect of cessation, Dhyana based on the aspect of elevation, Dhyana based on the aspect of abandonment, Dhyana of dwelling in the pleasure of the present life, and Dhyana of the supreme meaning. These thirteen kinds are the Bodhisattva's all-conduct Dhyanas.

Seven Removal of Affliction Dhyanas What are the Bodhisattva's removal of affliction Dhyanas? Briefly speaking, there are eight kinds. First, the Bodhisattva enters Samadhi and can eliminate all suffering, harm, poison, frost, hail, fever, and ghosts. This is called Dhyana based on mantras. Second, the Bodhisattva enters Samadhi and can eliminate all diseases caused by the four elements (四大: earth, water, fire, wind). This is called disease-removing Dhyana. Third, the Bodhisattva enters Samadhi and brings about sweet rain, which can eliminate disasters and droughts, and relieve all famines. This is called cloud and rain Dhyana. Fourth, the Bodhisattva enters Samadhi and rescues all fears and calamities, all beings on land and water, and the fear caused by humans and non-humans. This is called Dhyana of equal deliverance. Fifth, the Bodhisattva enters Samadhi and can use food and drink to benefit the hungry and thirsty beings in the wilderness. This is called beneficial Dhyana. Sixth, the Bodhisattva

入定。能以財物。調伏眾生。是名調伏禪。七者菩薩入定。覺諸迷醉迷十方者等開覺之。是名開覺禪。八者菩薩入定。眾生所作。悉令成就是名等作禪。

八此世他世樂禪　略說九種。一者神足變現調伏眾生禪。二者隨說調伏眾生禪。三者教誡變現調伏眾生禪。四者為惡眾生示惡趣禪。五者失辯眾生以辯饒益禪。六者失念眾生以念饒益禪。七者造不顛倒。論微妙讚頌摩得勒伽。為令正法久住世禪。八者世間技術義。饒益攝取眾生。所謂書數算計。資生方便法。如是等種種眾具禪。九者暫息惡趣放光。明禪。

九清凈凈禪　云何菩薩清凈凈禪。略說十種。一者世間清凈凈。不味不染污禪。二者出世間清凈凈禪。三者方便清凈凈禪。四者得根本清凈凈禪。五者得根本上勝進清凈凈禪。六者住起力清凈凈禪。七者舍復入力清凈凈禪。八者神通所作力清凈凈禪。九者離一切見清凈凈禪。十者煩惱智障斷清凈凈禪。如是菩薩無量禪。得大菩提果菩薩依是。得阿耨多羅三藐三菩提。已得當得。

是中所明九種禪。從始至終。並是出地持處彌勒菩薩之所說。未有一句私言。讀者自思取其意也。

十八空初門第四十五

一內空　二外空　三內外空　四空空　五大空　六第一義空　七有為空　八無為空　

【現代漢語翻譯】現代漢語譯本：入定。能以財物調伏眾生，這稱為調伏禪。第七種是菩薩入定，覺醒那些沉迷於迷惑、迷惑十方的人，使他們覺悟，這稱為開覺禪。第八種是菩薩入定，使眾生所做的一切都能成就，這稱為等作禪。

八、此世他世樂禪，簡略地說有九種。第一種是以神通變化調伏眾生的禪。第二種是隨順眾生根器說法調伏眾生的禪。第三種是以教誡和變現調伏眾生的禪。第四種是為作惡的眾生示現惡趣的禪。第五種是對於失去辯才的眾生，以辯才饒益他們的禪。第六種是對於失去正念的眾生，以正念饒益他們的禪。第七種是創作不顛倒的論典、微妙的讚頌以及摩得勒伽（梵文：Mātrka，意為「本母」、「論母」，是佛教論藏的綱要），爲了使正法長久住世的禪。第八種是以世間的技術義理，饒益和攝取眾生，例如書寫、算數、計算，以及資助生活的方便法，像這樣的種種工具的禪。第九種是暫時止息惡趣，放出光明照耀的禪。

九、清凈凈禪，什麼是菩薩的清凈凈禪？簡略地說有十種。第一種是世間的清凈凈，不貪著、不染污的禪。第二種是出世間的清凈凈禪。第三種是方便的清凈凈禪。第四種是獲得根本定的清凈凈禪。第五種是獲得根本定后更勝一步的清凈凈禪。第六種是安住和生起力量的清凈凈禪。第七種是捨棄后又重新進入的清凈凈禪。第八種是以神通所作的力量的清凈凈禪。第九種是遠離一切見解的清凈凈禪。第十種是斷除煩惱障和智障的清凈凈禪。像這樣，菩薩有無量的禪定，得到大菩提的果實。菩薩依靠這些禪定，得到阿耨多羅三藐三菩提（梵文：Anuttarā-samyak-saṃbodhi，意為「無上正等正覺」），已經得到、將要得到。

這裡所闡明的九種禪，從始至終，都是出自《瑜伽師地論·本地分》中彌勒菩薩所說，沒有一句是個人私自的言論。讀者自己思考領會其中的意義。

十八、空初門第四十五

一、內空二、外空三、內外空四、空空五、大空六、第一義空七、有為空八、無為空

【English Translation】 English version: Entering into Samadhi. Being able to subdue sentient beings with wealth, this is called Subduing Dhyana. The seventh is when a Bodhisattva enters Samadhi, awakening those who are deluded and confused in the ten directions, causing them to awaken; this is called Awakening Dhyana. The eighth is when a Bodhisattva enters Samadhi, enabling all that sentient beings do to be accomplished; this is called Equal Action Dhyana.

Eight, Dhyana of Happiness in This Life and the Next, briefly speaking, there are nine types. The first is the Dhyana of subduing sentient beings through supernatural powers and transformations. The second is the Dhyana of subduing sentient beings by speaking according to their capacities. The third is the Dhyana of subduing sentient beings through teachings and transformations. The fourth is the Dhyana of showing evil destinies to evil sentient beings. The fifth is the Dhyana of benefiting sentient beings who have lost eloquence with eloquence. The sixth is the Dhyana of benefiting sentient beings who have lost mindfulness with mindfulness. The seventh is the Dhyana of creating non-inverted treatises, subtle praises, and Mātrkas (Sanskrit: Mātrka, meaning 'matrix', 'mother of treatises', the outline of the Abhidharma), in order to make the Proper Dharma abide in the world for a long time. The eighth is the Dhyana of benefiting and gathering sentient beings with worldly technical meanings, such as writing, arithmetic, calculation, and methods of facilitating livelihood, like such various tools. The ninth is the Dhyana of temporarily stopping evil destinies and emitting light.

Nine, Pure Purity Dhyana, what is the Bodhisattva's Pure Purity Dhyana? Briefly speaking, there are ten types. The first is worldly Pure Purity, Dhyana that is not attached to or defiled by flavors. The second is supramundane Pure Purity Dhyana. The third is skillful means Pure Purity Dhyana. The fourth is the Pure Purity Dhyana of attaining the fundamental Samadhi. The fifth is the Pure Purity Dhyana of further advancing beyond the fundamental Samadhi. The sixth is the Pure Purity Dhyana of abiding and generating strength. The seventh is the Pure Purity Dhyana of abandoning and re-entering. The eighth is the Pure Purity Dhyana of the power of actions performed through supernatural powers. The ninth is the Pure Purity Dhyana of being free from all views. The tenth is the Pure Purity Dhyana of severing the afflictive obstructions and knowledge obstructions. Like this, Bodhisattvas have immeasurable Samadhis and attain the fruit of Great Bodhi. Bodhisattvas rely on these Samadhis to attain Anuttarā-samyak-saṃbodhi (Sanskrit: Anuttarā-samyak-saṃbodhi, meaning 'Unsurpassed Right and Perfect Enlightenment'), having already attained it and will attain it.

The nine types of Dhyana explained here, from beginning to end, are all spoken by Maitreya Bodhisattva in the 'Local Section' of the Yogācārabhūmi-śāstra, not a single sentence is a personal opinion. Readers should contemplate and understand the meaning themselves.

Eighteen, The First Door of Emptiness, Forty-fifth

One, Internal Emptiness Two, External Emptiness Three, Internal and External Emptiness Four, Emptiness of Emptiness Five, Great Emptiness Six, Ultimate Emptiness Seven, Conditioned Emptiness Eight, Unconditioned Emptiness

九畢竟空　十無始空　十一散空　十二性空　十三自相空　十四諸法空　十五不可得空　十六無法空　十七有法空　十八無法有法空

次九種禪。而辯十八空者。前九種正為重顯禪波羅蜜深廣之階級。今十八空次成般若波羅蜜。智慧照了。無得無著之妙絕也。故次而明之。此十八通言空者。無也。無此十八種有。故名為空。若菩薩始從初修自性禪。終至清凈凈禪。雖有大功德神通智慧之用。而禪定是門戶。詮次階級之法。若不善以十八空慧。照了遣蕩。或於所證諸禪三昧中。十八有法。隨滯一有。則不得無礙解脫。縱任自在。故須修十八空。照了無住無著也。經論明空。開合名數不同。或以略故。合十八空。但為十四空。或為十一空。或為七空。乃至三空。二空一空。或以廣故。開十八空。為二十空。二十五空。乃至無量空。今處中用十八空。遣蕩諸有。罄無不盡。則諸波羅蜜禪定三昧。萬行悉皆清凈也。

一內空　內空者內法空。內法者。所謂內六入。眼耳鼻舌身意。眼空無我無我所。無眼耳鼻舌身意。亦如是。是為內空也。

二外空　外空者。外法空。外法者。謂外六入。色聲香味觸法。色空無我無我所。無色聲香味觸法。亦如是。是為外空也。

三內外空　內外空者。內外法空。內外

【現代漢語翻譯】現代漢語譯本：九、畢竟空（一切法最終的空性），十、無始空（沒有開始的空性），十一、散空（離散的空性），十二、性空（自性的空性），十三、自相空（自身表相的空性），十四、諸法空（一切法的空性），十五、不可得空（不可獲得的空性），十六、無法空（沒有法的空性），十七、有法空（有法的空性），十八、無法有法空（既沒有法也沒有有法的空性）。

接下來解釋九種禪之後，辨析這十八空的原因是：前面的九種禪是爲了再次彰顯禪波羅蜜（Dhyana Paramita，禪定到彼岸）的深廣程度。現在的這十八空是爲了成就般若波羅蜜（Prajna Paramita，智慧到彼岸），用智慧來照亮一切，達到無所得、無執著的絕妙境界。所以接著闡明這十八空。這十八個都稱為空，意思是『無』。因為沒有這十八種『有』，所以稱為空。如果菩薩從最初開始修習自性禪，最終達到清凈凈禪，雖然有很大的功德、神通和智慧的作用，但禪定只是一個門戶，是詮釋次第階級的方法。如果不善於用十八空的智慧來照亮和遣除，或者對於所證得的各種禪定三昧（Samadhi，禪定）中，十八種『有』法，隨便執著于其中一種，就不能得到無礙解脫，縱然能夠任運自在。所以必須修習十八空，照亮無住無執著的狀態。經典和論典中闡明『空』，開合的名目和數量不同。有時因為簡略的緣故，將十八空合併爲十四空，或者為十一空，或者為七空，乃至三空、二空、一空。有時因為廣義的緣故，將十八空展開為二十空、二十五空，乃至無量空。現在採取折中的方式，用十八空來遣除各種『有』，務求完全清除乾淨，那麼各種波羅蜜、禪定三昧、萬行就都能夠清凈了。

一、內空（Adhyatma-sunyata，內在的空性）：內空指的是內法空。內法指的是內六入（Ayatana，感覺器官）：眼、耳、鼻、舌、身、意。眼睛是空的，沒有我，沒有我所。沒有眼、耳、鼻、舌、身、意，也是如此。這就是內空。

二、外空（Bahirdha-sunyata，外在的空性）：外空指的是外法空。外法指的是外六入：色、聲、香、味、觸、法。色是空的，沒有我，沒有我所。沒有色、聲、香、味、觸、法，也是如此。這就是外空。

三、內外空（Adhyatmabahirdha-sunyata，內外空性）：內外空指的是內外法空。內外

【English Translation】 English version: 9. Ultimate Emptiness (the ultimate emptiness of all dharmas), 10. Beginningless Emptiness (emptiness without a beginning), 11. Dispersed Emptiness (dispersed emptiness), 12. Nature Emptiness (emptiness of inherent nature), 13. Self-Characteristic Emptiness (emptiness of self-characteristics), 14. All Dharmas Emptiness (emptiness of all dharmas), 15. Unobtainable Emptiness (emptiness of unobtainability), 16. Non-Dharma Emptiness (emptiness of non-dharma), 17. Dharma Emptiness (emptiness of dharma), 18. Non-Dharma and Dharma Emptiness (emptiness of neither non-dharma nor dharma).

The reason for explaining the eighteen emptinesses after discussing the nine types of Dhyana (禪, meditation) is that the previous nine types primarily re-emphasize the profound and vast stages of Dhyana Paramita (禪波羅蜜, perfection of meditation). Now, these eighteen emptinesses are to accomplish Prajna Paramita (般若波羅蜜, perfection of wisdom), using wisdom to illuminate everything and achieve the wonderful state of non-attainment and non-attachment. Therefore, they are explained next. These eighteen are all called emptiness, meaning 'absence.' Because these eighteen types of 'existence' are absent, they are called emptiness. If a Bodhisattva begins by cultivating self-nature Dhyana and ultimately reaches pure and purified Dhyana, although there are great merits, supernatural powers, and functions of wisdom, Dhyana is merely a gateway, a method for explaining the order of stages. If one is not skilled in using the wisdom of the eighteen emptinesses to illuminate and dispel, or if one clings to any of the eighteen types of 'existence' within the various Samadhis (三昧, meditative states) attained, one will not attain unobstructed liberation, even if one is able to act freely. Therefore, one must cultivate the eighteen emptinesses to illuminate the state of non-dwelling and non-attachment. The scriptures and treatises explain 'emptiness' with different names and numbers, sometimes combining the eighteen emptinesses into fourteen, eleven, seven, three, two, or one emptiness for the sake of brevity. Sometimes, for the sake of breadth, the eighteen emptinesses are expanded into twenty, twenty-five, or even countless emptinesses. Now, we take a middle path, using the eighteen emptinesses to dispel all 'existence,' striving for complete elimination, so that all Paramitas, Dhyana Samadhis, and myriad practices can be purified.

Internal Emptiness (Adhyatma-sunyata, 內空): Internal emptiness refers to the emptiness of internal dharmas. Internal dharmas refer to the six internal Ayatanas (六入, sense bases): eye, ear, nose, tongue, body, and mind. The eye is empty, without self, without what belongs to self. The absence of eye, ear, nose, tongue, body, and mind is also the same. This is internal emptiness.
External Emptiness (Bahirdha-sunyata, 外空): External emptiness refers to the emptiness of external dharmas. External dharmas refer to the six external Ayatanas: form, sound, smell, taste, touch, and dharma. Form is empty, without self, without what belongs to self. The absence of form, sound, smell, taste, touch, and dharma is also the same. This is external emptiness.
Internal and External Emptiness (Adhyatmabahirdha-sunyata, 內外空): Internal and external emptiness refers to the emptiness of internal and external dharmas. Internal and external

法者。所謂內外十二入。十二入中無我無我所。無內外法。是為內外空也。

四空空　空空者。以空破內外空。內外空破是三空。故名為空空也。故維摩經云。得此法已。無有餘病。唯有空病。空病亦空。故名空空。

五大空　大空者。十方相空。故名大空。所以者何。東方無邊。故名為大。亦一切處。有故名為大。遍一切色。故名為大如是大方能破。故名為大空。乃至南西北方四維上下亦如是。

六第一義空　第一義空者。諸法中第一者。名為涅槃。涅槃中亦無涅槃相。涅槃空即第一義空。

七有為空　有為空者。有為法名因緣和合生。所謂五眾十二入十八界等。今有為法。二因緣故空。一者無我無我所。及常相不變易。不可得故空。二者有為法。有為法相空。不生不滅無所有故。是為有為空也。

八無為空　無為空者。無為法名無因緣。常不生不滅如虛空。今待有為。故說無為。若有為法不可得。則無無為之可著。故即是無為空。

九畢竟空　畢竟空者。以前八空。破諸法畢竟盡凈。名為畢竟。若無諸法。亦無畢竟之可著。故名畢竟空。又解畢竟名為終竟觀。是終竟之法。亦不可得。則不執有究竟之法。名為畢竟空。故法華經云。乃至究竟涅槃。常寂滅相。終歸於空。

【現代漢語翻譯】現代漢語譯本法：指的是內六入（眼、耳、鼻、舌、身、意）和外六入（色、聲、香、味、觸、法），合稱十二入。在這十二入中，沒有『我』，也沒有『我所』（屬於我的東西）。既沒有內在的法，也沒有外在的法，這就是內外空。

四空空：空空，是用『空』來破除內外空。內外空被破除，就形成了三重空，所以稱為空空。因此，《維摩詰經》說：『得到這種法之後，就沒有其他疾病了，只有空的病。』而空的病也是空，所以稱為空空。

五大空：大空，指的是十方（東、南、西、北、東南、西南、東北、西北、上、下）的相是空的，所以稱為大空。為什麼這麼說呢？東方沒有邊際，所以稱為『大』。也因為遍及一切處，所以稱為『大』。遍及一切色（物質現象），所以稱為『大』。像這樣廣大才能破除，所以稱為大空。乃至南方、西方、北方、四維（東南、西南、東北、西北）、上方、下方也是如此。

六第一義空：第一義空，指的是諸法中最殊勝的，稱為涅槃（Nirvana，解脫）。但在涅槃中，也沒有涅槃的相。涅槃也是空，這就是第一義空。

七有為空：有為空，指的是有為法（saṃskṛta-dharma），也就是因緣和合而生的法，例如五眾（色、受、想、行、識）、十二入、十八界等。現在說有為法是空的，有兩個原因：一是沒有『我』和『我所』，也沒有常住不變的相，因為不可得，所以是空的。二是有為法，其有為法的相也是空的，不生不滅，一無所有，所以是有為空。

八無為空：無為空，指的是無為法（asaṃskṛta-dharma），也就是沒有因緣，常住不生不滅，如同虛空。現在是相對於有為法，才說有無為法。如果連有為法都不可得，那麼就沒有可以執著的無為法了，所以就是無為空。

九畢竟空：畢竟空，指的是用前面的八空，破除諸法，使之畢竟清凈，稱為畢竟。如果沒有諸法，那麼也沒有可以執著的畢竟了，所以稱為畢竟空。另一種解釋是，畢竟指的是終究的觀照。這種終究的法，也是不可得的，所以不執著于有究竟的法，稱為畢竟空。因此，《法華經》說：『乃至究竟涅槃，常寂滅相，終歸於空。』

【English Translation】 English version Dharma: Refers to the inner twelve entrances (eye, ear, nose, tongue, body, mind) and the outer six entrances (form, sound, smell, taste, touch, dharma), collectively known as the twelve entrances. Within these twelve entrances, there is no 'self' and no 'what belongs to self' (things that belong to me). There is neither inner dharma nor outer dharma; this is the emptiness of inner and outer.

Four Emptinesses of Emptiness: Emptiness of emptiness is using 'emptiness' to break through the emptiness of inner and outer. When the emptiness of inner and outer is broken, three emptinesses are formed, hence it is called emptiness of emptiness. Therefore, the Vimalakirti Sutra says: 'Having obtained this Dharma, there are no other illnesses, only the illness of emptiness.' And the illness of emptiness is also empty, hence it is called emptiness of emptiness.

Five Great Emptiness: Great emptiness refers to the emptiness of the aspects of the ten directions (east, south, west, north, southeast, southwest, northeast, northwest, up, down), hence it is called great emptiness. Why is this so? The east has no boundaries, hence it is called 'great'. Also, because it pervades all places, it is called 'great'. Because it pervades all form (material phenomena), it is called 'great'. It is because it is so vast that it can break through, hence it is called great emptiness. And so it is with the south, west, north, four intermediate directions (southeast, southwest, northeast, northwest), above, and below.

Six First Principle Emptiness: First principle emptiness refers to the most excellent among all dharmas, called Nirvana (liberation). But in Nirvana, there is also no aspect of Nirvana. Nirvana is also empty, and this is the first principle emptiness.

Seven Conditioned Emptiness: Conditioned emptiness refers to conditioned dharmas (saṃskṛta-dharma), which are dharmas that arise from the combination of causes and conditions, such as the five aggregates (form, feeling, perception, volition, consciousness), the twelve entrances, and the eighteen realms. Now, it is said that conditioned dharmas are empty for two reasons: first, there is no 'self' and no 'what belongs to self', and there is no permanent and unchanging aspect, because it is unattainable, so it is empty. Second, conditioned dharmas, the aspect of conditioned dharmas is also empty, not arising, not ceasing, and without anything, so it is conditioned emptiness.

Eight Unconditioned Emptiness: Unconditioned emptiness refers to unconditioned dharmas (asaṃskṛta-dharma), which are without causes and conditions, permanent, not arising, not ceasing, like empty space. Now, it is in relation to conditioned dharmas that unconditioned dharmas are spoken of. If even conditioned dharmas are unattainable, then there are no unconditioned dharmas to be attached to, so it is unconditioned emptiness.

Nine Ultimate Emptiness: Ultimate emptiness refers to using the preceding eight emptinesses to break through all dharmas, making them ultimately pure, called ultimate. If there are no dharmas, then there is also no ultimate to be attached to, so it is called ultimate emptiness. Another explanation is that ultimate refers to the ultimate contemplation. This ultimate dharma is also unattainable, so not being attached to having an ultimate dharma is called ultimate emptiness. Therefore, the Lotus Sutra says: 'Even to the ultimate Nirvana, the aspect of constant tranquility and extinction, ultimately returns to emptiness.'

十無始空　無始空者。一切世間。若眾生若法。皆無有始。如佛告諸比丘。眾生無始無明。覆愛所繫。往來生死。無始可得。可破是無始。于無始中無執著。故名無始空也。

十一散空　散空者。五眾和合故有人。若以智慧。一一分別。破散人與五眾及所破散法。皆空無所有。如佛告羅那。此色破散滅令無所有。餘眾亦如是。是名散空。

十二性空　性空者。性名自有。不待因緣。若待因緣。則是作法。不名為性。今諸法中皆無性。何以故。一切有為法。皆從因緣生。因緣生則是作法。若不從因緣和合。則是無法。如是一切諸法性不可得。故名為性空。

十三自相空　自相空者。一切法有二種相。一總相。二別相。總相者。如無常等。別相者。諸法雖無常。而各有別相。如地有堅相。火有熱相。如是二種相皆空。故名相空。分別性相不同。或言名異體同。或云名體俱異。所以者何。性言其體。相言其識。性以據內。相以據外。相如見黃色為金相。而內是銅火燒石磨。知非金相性。故別明相空。

十四諸法空　諸法空者。一切法名。五眾十二入十八界等。是諸法空。皆入種種門。所謂一切法。有相知相識相緣增上相因相果相總相別相依相。是等一切皆空。空無實故。名諸法空。

十

【現代漢語翻譯】現代漢語譯本十、無始空（Anadi-sunyata）：無始空是指，一切世間，無論是眾生還是諸法，都沒有開始。如佛陀告訴諸比丘，眾生因無始以來的無明（Avidya），被愛慾所束縛，在生死中輪迴，找不到開始。可以破除這種無始，在無始之中沒有執著，所以稱為無始空。

十一、散空（Vikiranata-sunyata）：散空是指，五蘊（Panca-skandha）和合才有人，如果用智慧，一一分別，破散人與五蘊以及所破散的法，都空無所有。如佛陀告訴羅那，此色蘊（Rupa）破散滅盡，令其無所有，其餘諸蘊也是如此。這稱為散空。

十二、性空（Prakriti-sunyata）：性空是指，『性』的意思是自有，不依賴因緣。如果依賴因緣，那就是造作之法，不能稱為『性』。現在諸法之中都沒有『性』。為什麼呢？因為一切有為法（Samskrta-dharma），都是從因緣而生。因緣生就是造作之法。如果不從因緣和合，那就是無法。像這樣一切諸法的『性』都不可得，所以稱為性空。

十三、自相空（Svalaksana-sunyata）：自相空是指，一切法有兩種相，一是總相，二是別相。總相，如無常等。別相，諸法雖然無常，但各有不同的相，如地有堅硬的相，火有熱的相。像這樣兩種相都是空，所以稱為相空。分別性相不同，或者說名稱不同而本體相同，或者說名稱和本體都不同。為什麼這樣說呢？『性』是指它的本體，『相』是指它的識別。『性』是內在的，『相』是外在的。相就像見到黃色就認為是金子的相，而內在是銅，用火燒用石頭磨，就知道不是金子的『性』。所以特別說明相空。

十四、諸法空（Sarva-dharma-sunyata）：諸法空是指，一切法的名稱，如五蘊（Panca-skandha）、十二入（Dvadasayatana）、十八界（Astadasa-dhatu）等，這些諸法都是空。都進入種種門，所謂一切法，有相、知相、識相、緣相、增上相、因相、果相、總相、別相、依相。這些一切都是空，因為空無實，所以稱為諸法空。

【English Translation】 English version Ten, Anadi-sunyata (Beginningless Emptiness): Anadi-sunyata means that all things in the world, whether sentient beings or dharmas, have no beginning. As the Buddha told the Bhikkhus, sentient beings are bound by ignorance (Avidya) and attachment from beginningless time, wandering in the cycle of birth and death, and no beginning can be found. This beginninglessness can be broken, and there is no attachment in this beginninglessness, hence it is called Anadi-sunyata.

Eleven, Vikiranata-sunyata (Dispersed Emptiness): Vikiranata-sunyata means that a person exists because of the aggregation of the five skandhas (Panca-skandha). If one uses wisdom to distinguish and break down the person and the five skandhas, as well as the dharmas that are broken down, all are empty and without substance. As the Buddha told Rahula, this form skandha (Rupa), when broken and destroyed, becomes nonexistent, and so are the other skandhas. This is called Vikiranata-sunyata.

Twelve, Prakriti-sunyata (Nature Emptiness): Prakriti-sunyata means that 'nature' (Prakriti) means self-existent, not dependent on conditions. If it depends on conditions, then it is a created dharma, and cannot be called 'nature'. Now, there is no 'nature' in all dharmas. Why? Because all conditioned dharmas (Samskrta-dharma) arise from conditions. Arising from conditions is a created dharma. If it does not arise from the aggregation of conditions, then it is nonexistent. Thus, the 'nature' of all dharmas is unattainable, hence it is called Prakriti-sunyata.

Thirteen, Svalaksana-sunyata (Self-characteristic Emptiness): Svalaksana-sunyata means that all dharmas have two kinds of characteristics: general characteristics and specific characteristics. General characteristics are like impermanence, etc. Specific characteristics are that although dharmas are impermanent, they each have different characteristics, such as earth having the characteristic of solidity, and fire having the characteristic of heat. Thus, both kinds of characteristics are empty, hence it is called Svalaksana-sunyata. Distinguishing between the nature and characteristics, some say that the names are different but the substance is the same, while others say that both the name and substance are different. Why is this so? 'Nature' refers to its substance, and 'characteristic' refers to its recognition. 'Nature' is internal, and 'characteristic' is external. A characteristic is like seeing yellow and thinking it is the characteristic of gold, but internally it is copper, and by burning it with fire and grinding it with stone, one knows that it is not the 'nature' of gold. Therefore, the emptiness of characteristics is specifically explained.

Fourteen, Sarva-dharma-sunyata (All-dharma Emptiness): Sarva-dharma-sunyata means the names of all dharmas, such as the five skandhas (Panca-skandha), twelve ayatanas (Dvadasayatana), eighteen dhatus (Astadasa-dhatu), etc., all these dharmas are empty. They all enter various doors, so-called all dharmas, having characteristics, knowing characteristics, recognizing characteristics, conditioning characteristics, dominant characteristics, cause characteristics, effect characteristics, general characteristics, specific characteristics, dependent characteristics. All these are empty, because they are empty and unreal, hence it is called Sarva-dharma-sunyata.

五不可得空　不可得空者。一切法及因緣畢竟不可得。故名為不可得空。又解云。上以諸法空。空一切法。皆不可得。若作可得。則為斷滅。若知是不可得。亦不可得。則于不可得中心不沒。故名不可得空也。

十六無法空　無法空者。無法名。法已滅。是滅無。故名無法空。有人解云。過去未來法。名無法。是無法不可得。故名無法空也。

十七有法空　有法空者。有法名。諸因緣和合生。故有。二法無故。名有法空。有人解云。現在一切法。及無為法。名為有法。如是有法。皆空故。名有法空。

十八無法有法空　無法有法空者。取無法有法相不可得。故名無法有法空。亦以觀無法有法空。故名無法有法空。有人解云。過去未來現在一切皆空。故名無法有法空也。

十喻初門第四十六

一如幻　二如炎　三如水中月　四如虛空　五如響　六如犍闥婆城　七如夢　八如影　九如鏡中像　十如化

次十八空而辯十喻者。此十喻既為易解空故說。若修十八空觀者。不善用十喻。曉其迷執滯有之情。體法真空。正解發則無由。故次十八空而辯十喻。為成觀空之易悟。亦以異於二乘壞法而修空也。此十通名喻者。借事四理。以曉迷情。故名為喻。今以世間幻夢易解之空。以譬迷心冰執

【現代漢語翻譯】現代漢語譯本五、不可得空：不可得空是指一切法及其因緣終究是不可得到的，所以稱為不可得空。另一種解釋是，前面所說的諸法皆空，空掉一切法，這些都是不可得到的。如果認為可以得到，那就成了斷滅論。如果知道這些是不可得到的，並且連這個『不可得』本身也是不可得的，那麼對於『不可得』的理解，心中就不會迷失，所以稱為不可得空。

六、無法空：無法空是指『無法』這個名稱，指的是已經滅盡的法，因為滅盡所以是『無』，因此稱為無法空。有人解釋說，過去和未來的法稱為『無法』，這些『無法』是不可得到的，所以稱為無法空。

七、有法空：有法空是指『有法』這個名稱，指的是諸因緣和合而生的法，因為二法（指能取、所取）都是空性的，所以稱為有法空。有人解釋說，現在的一切法以及無為法，稱為『有法』，這些『有法』都是空性的，所以稱為有法空。

八、無法有法空：無法有法空是指執取『無法』和『有法』的相狀是不可得的，所以稱為無法有法空。也可以通過觀察『無法』和『有法』都是空性的，所以稱為無法有法空。有人解釋說，過去、未來和現在的一切法都是空性的，所以稱為無法有法空。

十喻初門第四十六

一、如幻（如魔術般虛幻）二、如炎（如陽焰般不真實）三、如水中月（如水中月亮般虛假）四、如虛空（如虛空般無實體）五、如響（如迴響般空洞）六、如犍闥婆城（Gandharva city，如海市蜃樓般虛構的城市）七、如夢（如夢境般虛幻）八、如影（如影子般不真實）九、如鏡中像（如鏡中影像般虛幻）十、如化（如變化出來的事物般不真實）

在闡述十八空之後接著辨析十喻，是因為這十個比喻是爲了更容易理解空性而說的。如果修習十八空觀的人，不善於運用這十個比喻，就無法明白那些迷惑執著于『有』的情感，也就無法體會法性的真空，正確的理解就無從生起。所以，在十八空之後辨析十喻，是爲了更容易領悟空觀，也爲了區別於二乘（聲聞乘和緣覺乘）通過破壞法來修習空性。這十個都稱為『喻』，是因為借用世間的事物來闡明道理，從而使迷惑的情感得以醒悟，所以稱為『喻』。現在用世間如幻如夢這些容易理解的空性，來比喻迷惑的心像堅冰一樣執著。

【English Translation】 English version 5. Unattainable Emptiness: Unattainable Emptiness means that all dharmas (laws, phenomena) and their causes and conditions are ultimately unattainable, hence it is called Unattainable Emptiness. Another explanation is that the previously mentioned emptiness of all dharmas, emptying all dharmas, are all unattainable. If one considers them attainable, it becomes nihilism. If one knows that these are unattainable, and even the 'unattainable' itself is unattainable, then one's mind will not be lost in the understanding of 'unattainable,' hence it is called Unattainable Emptiness.

Absence Emptiness: Absence Emptiness refers to the name 'absence,' which refers to dharmas that have already ceased. Because they have ceased, they are 'absent,' hence it is called Absence Emptiness. Some explain that past and future dharmas are called 'absence,' and these 'absences' are unattainable, hence it is called Absence Emptiness.
Presence Emptiness: Presence Emptiness refers to the name 'presence,' which refers to dharmas that arise from the combination of various causes and conditions. Because both dharmas (referring to the grasper and the grasped) are empty in nature, it is called Presence Emptiness. Some explain that all present dharmas and unconditioned dharmas are called 'presence,' and these 'presences' are all empty, hence it is called Presence Emptiness.
Absence and Presence Emptiness: Absence and Presence Emptiness refers to the fact that grasping the characteristics of 'absence' and 'presence' is unattainable, hence it is called Absence and Presence Emptiness. It can also be called Absence and Presence Emptiness because one observes that both 'absence' and 'presence' are empty. Some explain that all past, future, and present dharmas are empty, hence it is called Absence and Presence Emptiness.

The Initial Gate of Ten Similes Forty-sixth

Like an illusion 2. Like a mirage 3. Like the moon in water 4. Like empty space 5. Like an echo 6. Like a Gandharva city 7. Like a dream 8. Like a shadow 9. Like an image in a mirror 10. Like a transformation

The reason for discussing the ten similes after explaining the eighteen emptinesses is that these ten similes are spoken to make it easier to understand emptiness. If those who practice the eighteen emptinesses are not good at using these ten similes, they will not be able to understand the emotions of delusion and attachment to 'existence,' and they will not be able to experience the true emptiness of dharma nature, and correct understanding will not arise. Therefore, discussing the ten similes after the eighteen emptinesses is to make it easier to realize the view of emptiness, and also to distinguish it from the emptiness practiced by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) by destroying dharmas. These ten are all called 'similes' because they borrow worldly things to explain principles, thereby awakening deluded emotions, hence they are called 'similes.' Now, the easily understood emptiness of illusions and dreams in the world is used to illustrate that the deluded mind is as attached as solid ice.

難解之空。令同易解。故此十事為喻也。

一如幻　如幻者。譬如幻師幻作象馬。及種種諸物體。雖無實。然有幻色可見。幻聲可聞。與情相對。而不錯亂。無智不了。謂之為實。諸法亦如是。皆是無明幻作。雖空而可見聞。不相錯亂。迷心不了。妄執為實。修空觀者。若知諸法同如幻相。則心無所得。豁然開解。悟一切法皆悉空寂。故說如幻。

二如炎　如炎者。炎以日光風動塵。故曠野中如野馬。無智之人。初見謂為水。男相女相。及一切法相。亦如是。結使煩惱光諸行塵邪憶念風。生死曠野中轉。無智慧者。謂為一相。為男為女。是名為炎。複次若遠見炎想為水。近則無水相。無智之者。亦如是。若遠聖法。不知無我。不知諸法空。于陰入界性空法中。生人想男想女想。近聖法則知諸法實相。是時虛誑種種妄想盡除。以是故說如炎。

三如水中月　如水中月者。月在虛空中。影現於水。實法相在如法性實際虛空中。凡夫心水中有我我所相現。以是故如水中月如小兒見水中月。歡喜欲取。大人見之則笑。無智人亦如是。身見故見有吾我。無實智故。見種種法。見已歡喜。欲取諸相。男相女相等。諸得道聖人。愍之而笑也。

四如虛空　如虛空者。虛空但為有名。而無實法。虛空非可見。

【現代漢語翻譯】現代漢語譯本：難以理解的空性，爲了使其變得容易理解，所以用這十件事來做比喻。

一、如幻：如幻，譬如幻術師變幻出大象、馬以及各種各樣的物體。雖然不是真實的，但是有幻化的顏色可以看見，幻化的聲音可以聽見，與（人們的）情識相對，而不會錯亂。沒有智慧的人不明白，認為它是真實的。一切諸法也是這樣，都是由無明幻化出來的。雖然是空性的，但是可以看見、聽見，不會互相錯亂。迷惑的心不明白，虛妄地執著認為是真實的。修習空觀的人，如果知道一切諸法都如同幻相，那麼心中就不會有所得，（就會）豁然開悟，領悟一切法都是空寂的。所以說如幻。

二、如炎：如炎，炎熱是由於日光、風吹動塵土造成的，所以在曠野中看起來像野馬（一種光學現象）。沒有智慧的人，初次看見認為那是水。男相、女相以及一切法相，也是這樣。結使（煩惱的別名）、煩惱是光，諸行是塵土，邪惡的憶念是風，在生死曠野中運轉。沒有智慧的人，認為（諸法）是一個相，是男是女，這叫做如炎。再次，如果遠遠地看見炎熱，就想那是水，靠近了就沒有水的樣子。沒有智慧的人也是這樣，如果遠離聖法，不知道無我，不知道諸法是空性的，就在陰、入、界、性空法中，產生人想、男想、女想。靠近聖法，就知道諸法的實相，這時虛假的、欺騙性的種種妄想全部消除。因此說如炎。

三、如水中月：如水中月，月亮在虛空中，影子顯現在水中。實法相在如法性實際的虛空中，凡夫的心水中，有我、我所的相顯現。因此說如水中月。如同小孩子看見水中的月亮，歡喜地想要去拿；大人看見了就笑。沒有智慧的人也是這樣，因為有身見，所以看見有吾我；因為沒有真實的智慧，所以看見種種法，看見后歡喜，想要去取種種相，男相、女相等。諸位得道的聖人，憐憫他們而笑啊。

四、如虛空：如虛空，虛空只是一個名稱，而沒有實際的法。虛空不是可以看見的。

【English Translation】 English version: The emptiness that is difficult to understand is made easier to understand through these ten similes.

Like a mirage: Like a mirage, for example, a magician conjures elephants, horses, and various objects. Although they are not real, they have illusory colors that can be seen and illusory sounds that can be heard, corresponding to (people's) senses without confusion. Those without wisdom do not understand and consider them real. All dharmas are also like this, conjured by ignorance. Although empty, they can be seen and heard without confusion. The deluded mind does not understand and falsely clings to them as real. Those who practice emptiness, if they know that all dharmas are like illusions, will have no attachment in their minds, and will suddenly awaken, realizing that all dharmas are empty and still. Therefore, it is said to be like a mirage.
Like a heat haze: Like a heat haze, the heat is caused by sunlight and wind blowing dust, so in the wilderness, it looks like a wild horse (an optical phenomenon). Those without wisdom, when they first see it, think it is water. The appearance of male, female, and all dharmas are also like this. Kleshas (another name for afflictions), afflictions are light, actions are dust, and evil thoughts are wind, revolving in the wilderness of samsara. Those without wisdom think (dharmas) are one appearance, male or female, which is called like a heat haze. Furthermore, if you see the heat haze from afar, you think it is water; when you get closer, there is no appearance of water. Those without wisdom are also like this; if they are far from the holy Dharma, they do not know no-self, and they do not know that all dharmas are empty. In the skandhas, entrances, realms, and the emptiness of nature, they generate thoughts of people, thoughts of men, and thoughts of women. Approaching the holy Dharma, they know the true nature of all dharmas, and at this time, all false and deceptive delusions are completely eliminated. Therefore, it is said to be like a heat haze.
Like the moon in water: Like the moon in water, the moon is in the sky, and its reflection appears in the water. The true appearance of dharmas is in the actual emptiness of suchness. In the mind-water of ordinary people, the appearance of self and what belongs to self manifests. Therefore, it is said to be like the moon in water. It is like a child seeing the moon in the water, happily wanting to take it; adults see it and laugh. Those without wisdom are also like this; because they have the view of self, they see that there is a self; because they do not have true wisdom, they see all kinds of dharmas, and after seeing them, they are happy and want to grasp all kinds of appearances, male appearance, female appearance, and so on. The enlightened sages pity them and laugh.
Like space: Like space, space is just a name, and there is no actual dharma. Space is not something that can be seen.

遠視故眼光轉見彯色。諸法亦如是。空無所有。人遠無漏實智慧故。棄實見彼我男女屋舍種種物。若修空觀。入實相理。則一切皆無所有。故說如虛空也。

五如響　如響者。若深山溪谷中。及空大舍中。若語聲若打聲從聲有聲。無智者謂為有人語聲。智者了是聲無人作。但以聲觸。故名為響。響事空而能誑耳根。一切音聲言語。亦如是。人慾語時。口中出風。名憂陀那。還入至臍。響出時觸七處退還。是名語言如響。無智者不識語之因緣。謂為實心。取生憂喜。智者知語因緣無實如響。聞之心不生著。諸法如是。故說如響。

六如揵闥婆城　如揵闥婆城者。日初出時。見城門樓櫓宮殿。行人出入。日轉高轉轉滅。但可眼見。而無有實。無智人不識。謂之為實。智者見之。即知無實。諸法亦如是無智不了。妄計有假名。吾我陰入界之實。智者了達。皆無所有故說如揵闥婆城。

七如夢　如夢者。夢中無實事。謂之有實。覺已而還自笑。人亦如是。是諸結使。眠中實無而著。得道覺時。乃知無實。亦復自笑。以是故說如夢。又夢以眠力故。無法而見有。人亦如是。無明眠力故。種種無而見有。所謂我我所。男女等也。

八如影　如影者。但可見而不可捉。諸法亦如是。雖眼根等見聞覺知。實不

【現代漢語翻譯】現代漢語譯本遠視的人因為眼睛的緣故，看到的光線會呈現出模糊的色彩。一切諸法也是如此，本性空無所有。因為人們遠離了無漏的真實智慧，所以才會拋棄真實，而執著于彼我、男女、屋舍等種種事物。如果修習空觀，證入實相之理，就會明白一切皆是空無所有，所以說諸法如虛空。

五、如響：所謂『如響』，就像在深山溪谷中，或空曠的大房子里，無論是說話的聲音還是敲打的聲音，都是由聲音產生的聲音。沒有智慧的人會認為是有人在說話，有智慧的人則明白這只是聲音，並非由人發出，而是因為聲音的觸動而產生的，所以稱為『響』。響聲本身是空洞的，卻能迷惑人的耳朵。一切音聲言語也是如此。當人想要說話時，口中會發出一種風，叫做『憂陀那』（Udana，氣息）。這種氣息返回到臍部，當聲音發出時，會觸及七個部位並返回，這就是語言，它就像迴響一樣。沒有智慧的人不明白語言的因緣，認為語言是真實的，因此產生憂愁和喜悅。有智慧的人明白語言的因緣，知道語言沒有實體，就像迴響一樣，聽了之後心中不會產生執著。一切諸法也是如此，所以說諸法如迴響。

六、如揵闥婆城：所謂『如揵闥婆城』（Gandharva-city，海市蜃樓），就像太陽剛升起時，可以看到城門、樓櫓、宮殿，以及行人出入，但隨著太陽升高，這些景象會逐漸消失。這些景象只能用眼睛看到，而沒有實體。沒有智慧的人不明白，認為這些景像是真實的。有智慧的人看到這些景象，就知道它們不是真實的。一切諸法也是如此，沒有智慧的人不明白，妄自認為有假名、吾我、陰入界等實體。有智慧的人通達一切，明白這些都是空無所有，所以說諸法如揵闥婆城。

七、如夢：所謂『如夢』，夢中沒有真實的事情，卻認為它是真實的。醒來之後，會自己嘲笑自己。人也是如此，在各種煩惱的睡眠中，本來沒有真實的事情卻執著於它。當證得道果覺悟時，才知道一切都不是真實的，也會嘲笑自己。因此說諸法如夢。此外，夢是因為睡眠的力量，所以沒有的事情也會看到有。人也是如此，因為無明的睡眠力量，所以種種沒有的事情也會看到有，例如我、我的所有物、男女等等。

八、如影：所謂『如影』，只能看到而不能抓住。一切諸法也是如此，雖然眼根等能夠見聞覺知，但實際上並不...

【English Translation】 English version Due to farsightedness, the eye perceives light with distorted colors. All dharmas are also like this, empty and without substance. Because people are far from the unconditioned true wisdom, they abandon the real and cling to 'self' and 'other,' men and women, houses, and various things. If one cultivates the contemplation of emptiness and enters the principle of true reality, one will understand that everything is empty and without substance. Therefore, it is said that dharmas are like space.

Five, Like an Echo: 'Like an echo' means that in deep mountains and valleys, or in empty large houses, whether it is the sound of speech or the sound of striking, sound arises from sound. The unwise think that it is the sound of someone speaking, but the wise understand that it is just a sound, not made by anyone, but arising from the touch of sound. Therefore, it is called an 'echo.' The echo is empty in nature but can deceive the ear. All sounds and languages are also like this. When a person wants to speak, wind comes out of the mouth, called 'Udana' (breath). It returns to the navel, and when the sound comes out, it touches seven places and returns. This is called language, which is like an echo. The unwise do not understand the causes and conditions of language and think that it is real, thus giving rise to sorrow and joy. The wise understand the causes and conditions of language and know that language has no substance, like an echo. Hearing it, their hearts do not become attached. All dharmas are like this, so it is said that dharmas are like an echo.

Six, Like a Gandharva-city: 'Like a Gandharva-city' (mirage) means that when the sun first rises, one can see city gates, towers, palaces, and people coming and going, but as the sun rises higher, these scenes gradually disappear. They can only be seen with the eyes and have no substance. The unwise do not understand and think that these scenes are real. The wise see these scenes and know that they are not real. All dharmas are also like this. The unwise do not understand and falsely assume that there are real entities such as false names, 'self,' aggregates, entrances, and realms. The wise understand everything and know that these are all empty and without substance. Therefore, it is said that dharmas are like a Gandharva-city.

Seven, Like a Dream: 'Like a dream' means that there are no real things in a dream, but one thinks that they are real. After waking up, one laughs at oneself. People are also like this. In the sleep of various afflictions, one clings to things that are not real. When one attains enlightenment, one knows that everything is not real and laughs at oneself. Therefore, it is said that dharmas are like a dream. Moreover, because of the power of sleep, one sees things that do not exist. People are also like this. Because of the power of the sleep of ignorance, one sees things that do not exist, such as 'self,' 'what belongs to me,' men and women, etc.

Eight, Like a Shadow: 'Like a shadow' means that it can only be seen but cannot be grasped. All dharmas are also like this. Although the eye-sense and other senses can see, hear, perceive, and know, in reality they do not...

可得。又如影映光則現。不映則無。諸結使煩惱。遮正見光。則有我相法相影。若結使煩惱滅。則我相法相皆無。又如影人去則去。人住則住。善惡業影。亦如是。後世去時亦去。今世住時亦住。報不斷故也。

九如鏡中像　如鏡中像者。鏡中之像。非鏡作非面作。非鏡面和合作。亦非無因緣作。雖無定有。而亦可見分別。諸法亦如是。非是自有非他有。非共有亦非無因緣有。雖有不可得。但以名字。而有分別。如鏡中像。實無所有。而誑惑小兒。令生憂喜。智者雖見。即知非實。故無憂喜。諸法亦如是。誑惑凡夫。生諸煩惱。實智慧者。雖復見聞。既知無實。不生結業。故說如鏡中像。

十如化　如化者。若諸天仙聖。得神通者。能有變化。諸物如化人。無生老病死。無苦無樂。亦異於人生。以是故空無實。一切諸法亦如是。皆無生滅。又如化主無定物。但以心生便有所作。皆無有實。人生亦如是。本無所因。但從先世心。生今世身。皆無有實。以是故。說諸法如化。

法界次第初門卷下之上

法界次第初門卷下之下

陳隋國師智者大師撰

百八三昧初門第四十七

百八之數既多非可具列於後。

次十喻而辯百八三昧者。菩薩若善以十喻。開曉其心。則所修十

【現代漢語翻譯】現代漢語譯本：可以理解。又如影像映照在光線下就會顯現，不映照就不會顯現。各種結使（Kleshas，煩惱的根源）和煩惱，遮蔽了正見的智慧之光，就會產生我相（Atman，認為有『我』的固定不變的實體）和法相（Dharma，認為事物有獨立自存的實體）的虛幻影像。如果結使和煩惱滅盡，那麼我相和法相也都不存在了。又如影中之人，去則去，住則住。善惡業的果報之影，也是如此。後世去時也跟隨而去，今世住時也停留在此，因為業報是連續不斷的。

九、如鏡中像：如同鏡子中的影像，不是鏡子自己產生，也不是面容自己產生，也不是鏡子和麵容共同產生，也不是沒有因緣而產生。雖然沒有固定的實體，但也可以看見和分別。一切諸法也是如此，不是自己存在，不是由他存在，不是共同存在，也不是沒有因緣而存在。雖然存在卻不可得，只是通過名字來進行分別，如同鏡子中的影像，實際上什麼也沒有，卻迷惑小孩子，使他們產生憂愁和喜悅。有智慧的人雖然看見，立刻知道不是真實的，所以沒有憂愁和喜悅。一切諸法也是如此，迷惑凡夫，產生各種煩惱。真正有智慧的人，即使見聞，既然知道沒有實體，就不會產生結業。所以說如同鏡中像。

十、如幻化：如同諸天、仙人、聖人，得到神通的人，能夠變化事物。變化出來的東西如同幻化的人，沒有生老病死，沒有痛苦沒有快樂，也不同於真正的人，因此是空無實體的。一切諸法也是如此，都沒有生滅。又如幻化者沒有固定的事物，只是隨著心念產生而有所作為，都沒有真實的存在。人的一生也是如此，本來沒有原因，只是從前世的心念，產生今世的身體，都沒有真實的存在。因此，說諸法如幻化。

《法界次第初門》卷下之上

《法界次第初門》卷下之下

陳隋國師智者大師撰

百八三昧初門第四十七

百八三昧的數量很多，無法在此一一列舉。

接下來用十個比喻來闡述百八三昧：菩薩如果善於用這十個比喻來開導啓發眾生的心，那麼他所修的十

【English Translation】 English version: Understandable. It is like a reflection appearing when light shines, and not appearing when there is no light. Various Kleshas (Kleshas, the root of afflictions) and afflictions obscure the light of right view, then the illusory images of Atman (Atman, the belief in a fixed and unchanging 'self') and Dharma (Dharma, the belief that things have independent and self-existent entities) arise. If the Kleshas and afflictions are extinguished, then both Atman and Dharma will cease to exist. It is also like the person in the shadow, going when it goes, and staying when it stays. The shadow of good and evil karma is also like this. It follows when going to the next life, and stays when staying in this life, because the karmic retribution is continuous.

Nine, Like an Image in a Mirror: Like the image in a mirror, it is not produced by the mirror itself, nor by the face itself, nor by the combination of the mirror and the face, nor is it produced without cause and condition. Although it has no fixed entity, it can be seen and distinguished. All Dharmas are also like this, not existing by themselves, not existing by others, not existing jointly, nor existing without cause and condition. Although they exist, they are unattainable, but are distinguished by names, like the image in a mirror, which actually has nothing, but deceives children, causing them to produce sorrow and joy. Wise people, although they see it, immediately know that it is not real, so they have no sorrow and joy. All Dharmas are also like this, deceiving ordinary people, producing various afflictions. Those who are truly wise, even if they see and hear, since they know that there is no substance, will not produce karmic formations. Therefore, it is said to be like an image in a mirror.

Ten, Like an Illusion: Like the gods, immortals, and sages, those who have attained supernatural powers can transform things. The transformed things are like illusory people, without birth, old age, sickness, and death, without suffering and happiness, and are also different from real people, so they are empty and unreal. All Dharmas are also like this, without arising or ceasing. Also, like the illusionist who has no fixed things, but acts according to the arising of thoughts, all of which have no real existence. Human life is also like this, originally without cause, but from the thoughts of the previous life, the body of this life is produced, all of which have no real existence. Therefore, it is said that all Dharmas are like illusions.

The Lower Volume of the First Gate of the次第

Written by Master Zhiyi, the National Teacher of the Chen and Sui Dynasties

The First Gate of the Hundred and Eight Samadhis, Forty-Seventh

The number of the hundred and eight Samadhis is too large to be listed here one by one.

Next, the hundred and eight Samadhis are explained with ten metaphors: If a Bodhisattva is good at using these ten metaphors to enlighten the minds of sentient beings, then the ten

八空觀。自然明瞭。以是空慧。照諸禪定。種種法門。無染無著。則能出生諸菩薩百八三昧。諸佛三昧不動等。百則有二十。如是乃至無量三昧。于諸三昧。遊戲自在。是諸三昧。不可思議。不與二乘之。所共也。今此百八。乃至無量。通名三昧者。三昧名通。猶同前翻釋。但首楞嚴等。百八境界。體用微妙深廣。故次而辯之。今于百八中。略出初三后一。以成次第章門百八等名相既多。豈可具辯。若欲遍知。當尋大智度論。

一首楞嚴三昧　首楞嚴三昧者。首楞嚴秦言健相。分別知諸三昧行。相多少深淺。如大將知諸兵力多少也。菩薩得是三昧。諸煩惱魔及魔人。無能壞者。譬如轉輪聖王。主兵寶將所住至處無能壞伏故。名健相三昧也。

二寶印三昧　寶印三昧者。能印諸三昧。于諸寶中。法寶是實。今世後世。乃至涅槃。能為利益。如佛語比丘。為汝說法所謂法印。法即是實。印即是解脫門。若三藏教門。以三法為法印。若摩訶衍教門。但有諸法實相一法印。與實相般若。相應三昧。名為寶印三昧也。

三師子游步三昧。師子游步三昧者。菩薩得是三昧。於一切三昧中。出入遲速。皆得自在。譬如眾獸戲時。若見師子。率皆怖攝。師子戲時。于諸群獸。強者則殺。伏者則放。菩薩亦如是。得是

【現代漢語翻譯】現代漢語譯本八空觀，自然明瞭。憑藉這種空性的智慧，照亮各種禪定和種種法門，沒有染污，沒有執著，就能出生諸菩薩的一百零八種三昧，以及諸佛的不動等三昧。一百種三昧中有二十種，像這樣乃至有無量的三昧。在這些三昧中，遊戲自在。這些三昧不可思議，不與聲聞、緣覺二乘人所共有。現在這一百零八種，乃至無量的三昧，都通稱為三昧，三昧這個名稱是通用的，和前面的翻譯解釋一樣。但是首楞嚴等一百零八種境界，其體用微妙深廣，所以接著加以辨析。現在從一百零八種三昧中，略微取出最初的三種和最後一種，來構成次第的章節。一百零八等名稱和相狀既然很多，怎麼可能全部辯論清楚呢？如果想要普遍瞭解，應當查閱《大智度論》。

一、首楞嚴三昧（Śūraṃgama-samādhi），首楞嚴三昧，首楞嚴在秦語中譯為『健相』，能夠分別知道各種三昧的行相、多少、深淺，就像大將瞭解各種士兵的兵力多少一樣。菩薩得到這種三昧，各種煩惱魔以及魔人，沒有能夠破壞他的。譬如轉輪聖王，主兵寶將所住之處，沒有能夠破壞降伏的，所以名為健相三昧。

二、寶印三昧（Ratna-mudrā-samādhi），寶印三昧，能夠印證各種三昧。在各種寶物中，法寶是真實的，今生後世，乃至涅槃，能夠帶來利益。如佛對比丘說，為你說法，就是所謂的法印。法就是真實，印就是解脫門。如果三藏教門，以三法印為法印。如果摩訶衍教門，只有諸法實相這一法印，與實相般若相應的三昧，名為寶印三昧。

三、師子游步三昧（Siṃha-vikrīḍita-samādhi），師子游步三昧，菩薩得到這種三昧，在一切三昧中，出入的遲速，都能夠自在。譬如各種野獸嬉戲時，如果見到獅子，都會害怕收斂。獅子嬉戲時，對於各種野獸，強壯的就殺死，順服的就放過。菩薩也是這樣，得到這種三昧

【English Translation】 English version Eightfold emptiness contemplation, naturally clear and understood. With this wisdom of emptiness, illuminating all kinds of dhyana (meditative states) and various Dharma gates, without defilement or attachment, one can give rise to the hundred and eight samadhis (meditative absorptions) of the Bodhisattvas, as well as the Buddha's immovable samadhi and others. Among the hundred types of samadhi, there are twenty, and so on, up to immeasurable samadhis. In these samadhis, one is at ease and unconstrained. These samadhis are inconceivable, not shared with the Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) of the Two Vehicles. Now, these hundred and eight, and even immeasurable samadhis, are all generally called samadhi. The name samadhi is common, like the previous translation and explanation. However, the hundred and eight states of Śūraṃgama (heroic march) and others, their essence and function are subtle, profound, and vast, so they are discussed next. Now, from the hundred and eight samadhis, we will briefly extract the first three and the last one to form a sequential chapter. Since the names and characteristics of the hundred and eight and so on are numerous, how can they all be clearly discussed? If you wish to know them all, you should consult the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom).

Śūraṃgama-samādhi (首楞嚴三昧): Śūraṃgama-samādhi, Śūraṃgama in Qin language (ancient Chinese) translates to 'Heroic March' (健相). It can distinguish and know the characteristics, quantity, depth, and shallowness of various samadhi practices, just as a great general knows the strength of various soldiers. When a Bodhisattva attains this samadhi, no afflictions, demons, or demonic beings can destroy them. It is like a Chakravarti (wheel-turning) king, whose chief military general's presence cannot be destroyed or subdued, hence it is called the Heroic March Samadhi.
Ratna-mudrā-samādhi (寶印三昧): Ratna-mudrā-samādhi, can seal and verify various samadhis. Among all treasures, the Dharma treasure is the most real, bringing benefits in this life, the next life, and even Nirvana. As the Buddha said to the Bhikshus (monks), 'I preach the Dharma to you, which is called the Dharma seal.' Dharma is reality, and the seal is the gate of liberation. If it is the Tripiṭaka (Three Baskets) teachings, the three Dharma seals are the Dharma seal. If it is the Mahāyāna teachings, there is only one Dharma seal of the true aspect of all Dharmas. The samadhi that corresponds to the true aspect of Prajñā (wisdom) is called Ratna-mudrā-samādhi.
Siṃha-vikrīḍita-samādhi (師子游步三昧): Siṃha-vikrīḍita-samādhi, when a Bodhisattva attains this samadhi, they can freely enter and exit all samadhis, whether quickly or slowly. It is like when various beasts are playing, if they see a lion, they will all be afraid and restrain themselves. When a lion is playing, it will kill the strong among the beasts and release the submissive ones. The Bodhisattva is also like this, attaining this samadhi

三昧。于諸外道。強者破之。信者度之。故名師子游步三昧。下一百四三昧。亦應如是。具出大智度論。若欲知之。自當尋彼論。

一百八離著虛空不染三昧　離著虛空不染三昧者。菩薩行般若波羅蜜。觀諸法畢竟空。不生不滅如虛空。無物可喻。鈍根菩薩。著此虛空。得此三昧。故離著虛空等諸法。亦不染著。是三昧如沒在泥中。有人挽出。鎖腳為奴。有三昧離著虛空而復著。此三昧亦如是。今是三昧能離著虛空。亦自離著。故名離著虛空不染三昧也。如是諸佛菩薩。無量不可思議諸三昧。是中應具列其名目。略釋其相。是事云云。廣出余法門也。

五百陀羅尼初門第四十八

五百之數既多非可具列于第下也。

次諸三昧而辯陀羅尼門者。若依論解三昧。但是心相應法陀羅尼。或心相應。或不相應。故異於三昧。若法華所明。普現色身三昧。猶是解一切眾生語言陀羅尼。以三昧陀羅尼。既是相成之法。故次而辯之。此五百通名陀羅尼者。陀羅尼是西土之言。此土翻云能持。或言能遮。言能持者。集種種善法。持令不散不失。譬如完器盛水。水不漏散。能遮者。惡不善根生。能遮不令起。故云能遮。又翻為總持。隨有若名若義。若行地功德。皆悉能持。故名總持。今此五百。並有持遮總持

【現代漢語翻譯】現代漢語譯本：三昧（Samadhi，禪定）。對於那些外道，強者就破斥他們，有信心的就度化他們。所以叫做師子游步三昧（Śīlavrata-parāmarsa-samādhi，如獅子般行走的禪定）。下面一百四十三昧，也應該像這樣理解。詳細內容出自《大智度論》。如果想知道，自己應當去查閱那部論。

一百八、離著虛空不染三昧（Viraga-vimukta-ākāśa-samādhi）。離著虛空不染三昧是說，菩薩修行般若波羅蜜（Prajñāpāramitā，智慧到彼岸），觀察諸法畢竟空，不生不滅如同虛空，沒有什麼可以比擬。根器遲鈍的菩薩，執著于這種虛空，得到這種三昧。所以要離開對虛空等諸法的執著，也不染著。這種三昧就像陷入泥中，有人把你拉出來，卻又用鎖鏈鎖住你的腳，讓你成為奴隸。有一種三昧是離開了對虛空的執著，卻又產生了新的執著。這種三昧也是這樣。現在這個三昧能夠離開對虛空的執著，也能讓自己不被執著。所以叫做離著虛空不染三昧。像這樣，諸佛菩薩有無量不可思議的各種三昧，這裡應該詳細列出它們的名目，簡略解釋它們的相狀。這件事就說到這裡。更廣泛的內容出自其他法門。

五百陀羅尼初門第四十八

五百之數既然很多，不可能全部列在下面。

接下來辨析三昧之後再辨析陀羅尼門，如果按照論的解釋，三昧只是與心相應的法，而陀羅尼，或者與心相應，或者不與心相應，所以不同於三昧。如果按照《法華經》所闡明的普現色身三昧（Sarvarūpa-darśana-samādhi），仍然是理解一切眾生語言的陀羅尼。因為三昧和陀羅尼，是互相成就的法，所以接下來辨析陀羅尼。這五百個都通稱為陀羅尼，陀羅尼是西土的語言，在本地翻譯為『能持』，或者說『能遮』。說『能持』，是說能聚集種種善法，保持它們不散失，就像完整的器皿盛水，水不會泄漏散失。說『能遮』，是說能遮止惡不善根的產生，不讓它們生起，所以叫做『能遮』。又翻譯為『總持』，無論名、義，還是行地功德，都能全部保持，所以叫做『總持』。現在這五百個，都具有持、遮、總持的作用。

【English Translation】 English version: Samadhi (concentration). For those of other paths, the strong are refuted, and the faithful are converted. Therefore, it is called the Lion's Gait Samadhi (Śīlavrata-parāmarsa-samādhi). The following one hundred and forty-three samadhis should also be understood in the same way. Details are found in the Mahaprajnaparamita Shastra. If you want to know, you should consult that treatise yourself.

One hundred and eight: The Samadhi of Non-Attachment to and Non-Contamination by Emptiness (Viraga-vimukta-ākāśa-samādhi). The Samadhi of Non-Attachment to and Non-Contamination by Emptiness means that when a Bodhisattva practices Prajñāpāramitā (Perfection of Wisdom), they observe that all dharmas are ultimately empty, neither arising nor ceasing like space, with nothing to compare them to. A Bodhisattva with dull faculties becomes attached to this emptiness and attains this samadhi. Therefore, one must abandon attachment to emptiness and other dharmas, and not be contaminated by them. This samadhi is like being stuck in mud; someone pulls you out, but then chains your feet, making you a slave. There is a samadhi that abandons attachment to emptiness but then creates new attachments. This samadhi is also like that. Now, this samadhi can abandon attachment to emptiness and also prevent itself from becoming attached. Therefore, it is called the Samadhi of Non-Attachment to and Non-Contamination by Emptiness. Like this, the Buddhas and Bodhisattvas have countless inconceivable samadhis. Here, their names should be listed in detail, and their characteristics briefly explained. This matter ends here. More extensive content is found in other Dharma gates.

The Initial Gate of the Five Hundred Dharanis, Number Forty-Eight

Since the number of five hundred is so large, it is not possible to list them all below.

Next, after discussing the samadhis, we discuss the Dharani gate. According to the explanation in the treatise, samadhi is only a Dharma that corresponds to the mind, while dharani either corresponds to the mind or does not, so it is different from samadhi. According to the Lotus Sutra, the Samadhi of Universally Manifesting the Body (Sarvarūpa-darśana-samādhi) is still a dharani for understanding the languages of all beings. Because samadhi and dharani are mutually accomplishing Dharmas, we discuss dharani next. These five hundred are all generally called dharanis. Dharani is a term from the Western Lands, translated here as 'able to hold' or 'able to prevent'. 'Able to hold' means that it can gather all kinds of good Dharmas and keep them from scattering or being lost, like a complete vessel holding water, so the water does not leak or scatter. 'Able to prevent' means that it can prevent the arising of evil and unwholesome roots, not allowing them to arise, so it is called 'able to prevent'. It is also translated as 'total retention', as it can completely retain names, meanings, and the merits of practice, so it is called 'total retention'. Now, these five hundred all have the functions of holding, preventing, and total retention.

之義。故通名陀羅尼。陀羅尼者。略說則有五百。廣明則有八萬四千。乃至無量。悉是菩薩諸佛所得法門。名義皆不與二乘人共也。今依大智度論。略辯三陀羅尼。以成次第章門五百之數。名義既多。豈可具辯。

一聞持陀羅尼　得此陀羅尼者。一切語言諸法耳所聞者。皆不忘失。所謂十方諸佛。及弟子眾。有所演說。一時能聞。憶持不忘。故名聞持陀羅尼。即是名持。

二分別陀羅尼　得是陀羅尼。諸眾生諸法。大小好惡。分別悉知。故分別陀羅尼。即是義持。

三入音聲陀羅尼　得此陀羅尼者。聞一切語言音聲。不喜不瞋。一切眾生。如恒沙等劫壽。惡言罵詈。心不增恨。一切眾生。如恒沙等劫。讚歎供養。其心不動不喜不著。是為入音聲陀羅尼。即是行持也。復有寂滅陀羅尼。無邊陀羅尼。威德陀羅尼。隨地觀陀羅尼。華嚴陀羅尼。虛空藏陀羅尼。海藏陀羅尼。分別諸陀羅尼。明諸法義陀羅尼。如是等略說乃至五百陀羅尼。廣明則無量陀羅尼。

四攝初門第四十九

一佈施　二愛語　三利行　四同事

次諸陀羅尼而辯四攝者。菩薩若內具諸三昧陀羅尼。自行既充。必須外引含識。同己所行之道。然大士利物廣濟。莫若四無量心。與四攝法。但四無量心。名目既已先辯。

【現代漢語翻譯】現代漢語譯本：這就是陀羅尼（Dharani）的含義。因此，總稱為陀羅尼。陀羅尼，簡略地說有五百種，詳細地說有八萬四千種，乃至無量無數種。這些都是菩薩和諸佛所證得的法門，其名稱和意義都不與二乘人（聲聞乘和緣覺乘）相同。現在依據《大智度論》，簡略地辨析三種陀羅尼，以成就次第章節中的五百之數。名稱和意義既然眾多，怎麼可能全部辨析呢？

一、聞持陀羅尼（Dharani of Retaining What is Heard）：得到這種陀羅尼的人，對於一切語言和諸法，凡是耳朵所聽到的，都不會忘記。也就是說，十方諸佛以及他們的弟子們，有所演說，一時之間都能聽聞，憶持不忘，所以叫做聞持陀羅尼，也就是名持。

二、分別陀羅尼（Dharani of Discernment）：得到這種陀羅尼，對於諸眾生和諸法，大小好壞，都能分別知曉，所以叫做分別陀羅尼，也就是義持。

三、入音聲陀羅尼（Dharani of Entering Sounds）：得到這種陀羅尼的人，聽聞一切語言音聲，不喜不瞋。一切眾生，如恒河沙數般的劫數里，用惡言謾罵，心中也不會增加怨恨；一切眾生，如恒河沙數般的劫數里，讚歎供養，他的心也不會動搖，不喜悅，不執著。這就是入音聲陀羅尼，也就是行持。還有寂滅陀羅尼（Dharani of Quiescence），無邊陀羅尼（Dharani of Boundlessness），威德陀羅尼（Dharani of Majesty），隨地觀陀羅尼（Dharani of Observation According to Place），華嚴陀羅尼（Dharani of Flower Adornment），虛空藏陀羅尼（Dharani of Akasagarbha），海藏陀羅尼（Dharani of Ocean Treasury），分別諸陀羅尼（Dharani of Discriminating Dharanis），明諸法義陀羅尼（Dharani of Clarifying the Meaning of All Dharmas），像這樣簡略地說乃至五百種陀羅尼，廣而言之則有無量種陀羅尼。

四、攝初門第四十九

一、佈施（Dāna）二、愛語（Priyavacana）三、利行（Arthakṛtya）四、同事（Samānārthatā）

在諸陀羅尼之後辨析四攝法，是因為菩薩如果內在具備各種三昧（Samadhi）和陀羅尼，自身修行已經充足，就必須向外引導眾生，使他們與自己所行的道路相同。然而，大士利益眾生，廣為救濟，沒有比四無量心（Four Immeasurables）和四攝法更好的了。但是四無量心的名稱和內容已經先前辨析過了。

【English Translation】 English version: This is the meaning of Dharani. Therefore, it is generally called Dharani. Dharani, briefly speaking, has five hundred types; in detail, it has eighty-four thousand types, and even immeasurable types. These are all Dharma doors attained by Bodhisattvas and Buddhas, and their names and meanings are not shared with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Now, based on the Mahāprajñāpāramitāśāstra, we will briefly discuss three Dharanis to complete the number of five hundred in the sequential chapters. Since the names and meanings are numerous, how can we discuss them all?

Dharani of Retaining What is Heard (Śrutadhāraṇī): One who obtains this Dharani will not forget anything heard by the ears regarding all languages and Dharmas. That is, when the Buddhas of the ten directions and their disciples expound the Dharma, one can hear and remember it all at once without forgetting. Therefore, it is called the Dharani of Retaining What is Heard, which is the retention of names.
Dharani of Discernment (Pravicayadhāraṇī): One who obtains this Dharani can discern and know the size, goodness, and badness of all beings and all Dharmas. Therefore, it is called the Dharani of Discernment, which is the retention of meanings.
Dharani of Entering Sounds (Akṣarakṣayadhāraṇī): One who obtains this Dharani will not be pleased or angered upon hearing all languages and sounds. Even if all beings scold and revile with harsh words for as many kalpas as there are sands in the Ganges River, one's heart will not increase in resentment. Even if all beings praise and make offerings for as many kalpas as there are sands in the Ganges River, one's heart will not be moved, pleased, or attached. This is the Dharani of Entering Sounds, which is the retention of practice. There are also the Dharani of Quiescence (Śāntidhāraṇī), the Dharani of Boundlessness (Anantadhāraṇī), the Dharani of Majesty (Tejodhāraṇī), the Dharani of Observation According to Place (Yathābhūta-darśanadhāraṇī), the Dharani of Flower Adornment (Avataṃsaka-dhāraṇī), the Dharani of Akasagarbha (Ākāśagarbha-dhāraṇī), the Dharani of Ocean Treasury (Sāgaramati-dhāraṇī), the Dharani of Discriminating Dharanis (Dharaṇī-vibhakti-dhāraṇī), the Dharani of Clarifying the Meaning of All Dharmas (Sarva-dharma-artha-nirdeśa-dhāraṇī). Thus, briefly speaking, there are up to five hundred Dharanis, and broadly speaking, there are immeasurable Dharanis.
The Forty-Ninth of the Initial Gates of Integration
Giving (Dāna) 2. Loving Speech (Priyavacana) 3. Beneficial Conduct (Arthakṛtya) 4. Cooperation (Samānārthatā)

The reason for discussing the Four Means of Integration after the Dharanis is that if a Bodhisattva internally possesses various Samadhis and Dharanis, and their self-cultivation is sufficient, they must externally guide sentient beings to align with the path they are practicing. However, for a great being to benefit and widely save beings, there is nothing better than the Four Immeasurables and the Four Means of Integration. However, the names and contents of the Four Immeasurables have already been discussed previously.

豈繁重出。四攝善巧接引之要。故次而明之。此四通言攝者。眾生情所愛者。即是此之四法。若大士用此四法。同情接引。則物之所歸焉。若眾生依附。方乃導以大乘正道。而度脫之。故云先以欲鉤牽。后令入佛道。

一佈施攝　菩薩以無所舍心。行於二種佈施。能攝眾生。一者財施。二者法施。若為樂財眾生。即以財施。而攝取之。若以樂法眾生。即以法施。而攝取之。以此二施。能利益一切眾生。既蒙恩利。因是生親愛心。而隨受道。得住真理。故名檀佈施攝也。二者施相。略如前檀波羅蜜中分別。

二愛語攝　菩薩若以善軟之言。隨順一切根情。安慰開喻。則一切眾生之所樂聞。因是生親愛心。依附菩薩。而隨受道。得住真理故名愛語攝。

三利行攝　菩薩隨起身口意行。能令一切。各沾利益。眾生既蒙勝利。以欣所得利故。因是生親愛心。依附受道得真理。故名利行攝。

四同事攝　菩薩用法眼。明見眾生根緣。故一切隨有同欣之者。即分形散影。普和其光。同彼事業。各使沾益。既巧同其事。因是生親愛心。依附受道。得住涅槃。故同事益物。名為攝也。

六和敬初門第五十

一同戒　二同見　三同行　四身慈　五口慈　六意慈

次四攝而辯六和敬者。菩薩既

【現代漢語翻譯】現代漢語譯本：豈是多餘重複？四攝（Sì Shè，四種菩薩攝受眾生的方法）是善巧方便接引眾生的要訣，所以接著說明。這四攝總的來說，都是眾生情感所喜愛的，就是這四種方法。如果大菩薩運用這四種方法，以同情心接引眾生，那麼眾生就會歸順。如果眾生依附，才能引導他們進入大乘正道，從而度脫他們。所以說，先用慾望的鉤子牽引，然後讓他們進入佛道。

一、佈施攝（Bùshī Shè，通過佈施來攝受眾生）菩薩以無所求的心，行於兩種佈施，能攝受眾生。一是財施（cái shī，以財物施捨），二是法施（fǎ shī，以佛法施捨）。如果對於喜歡財物的眾生，就用財施來攝取他們；如果對於喜歡佛法的眾生，就用法施來攝取他們。用這兩種佈施，能利益一切眾生。眾生既然蒙受恩惠利益，因此產生親愛之心，從而隨順接受佛道，得以安住于真理。所以稱為檀佈施攝。二、愛語攝（Àiyǔ Shè，通過善意的言語來攝受眾生）菩薩如果用善良柔和的言語，隨順一切眾生的根性和情感，安慰開導，那麼一切眾生都會樂於聽聞。因此產生親愛之心，依附菩薩，從而隨順接受佛道，得以安住于真理，所以稱為愛語攝。三、利行攝（Lìxíng Shè，通過利益眾生的行為來攝受眾生）菩薩隨所起的身口意行為，能使一切眾生各自得到利益。眾生既然蒙受勝利，因為欣喜所得的利益，因此產生親愛之心，依附接受佛道，得到真理，所以稱為利行攝。四、同事攝（Tóngshì Shè，通過與眾生共同參與事務來攝受眾生）菩薩用佛法之眼，明瞭地看到眾生的根器和因緣，所以對於一切有共同喜好的人，就分身散影，普遍地融合他們的光芒，參與他們的事業，使他們各自得到利益。既然巧妙地參與了他們的事務，因此產生親愛之心，依附接受佛道，得以安住于涅槃。所以共同參與事務來利益眾生，稱為攝。

六和敬初門第五十

一、同戒（Tóng Jiè，共同遵守戒律）二、同見（Tóng Jiàn，共同的見解）三、同行（Tóng Xíng，共同修行）四、身慈（Shēn Cí，身體的慈愛）五、口慈（Kǒu Cí，言語的慈愛）六、意慈（Yì Cí，意念的慈愛）

在四攝之後闡述六和敬，菩薩既然

【English Translation】 English version: Is it redundant? The Four Sangrahavastus (Sì Shè, the four means by which Bodhisattvas embrace beings) are the key to skillful and expediently guiding beings, so they are explained next. These four, in general, are what beings love, namely these four methods. If a great Bodhisattva uses these four methods to embrace beings with compassion, then beings will submit. If beings rely on them, then they can be guided into the Great Vehicle's right path, thereby liberating them. Therefore, it is said, 'First use the hook of desire to attract, then lead them into the Buddha's path.'

Dānapāramitā-saṃgrahavastu (Bùshī Shè, Embracing beings through generosity): Bodhisattvas, with a mind of non-attachment, practice two kinds of generosity, which can embrace beings. First, material giving (cái shī, giving material possessions), and second, Dharma giving (fǎ shī, giving the Buddha's teachings). If it is for beings who enjoy material possessions, then use material giving to embrace them; if it is for beings who enjoy the Dharma, then use Dharma giving to embrace them. Using these two kinds of giving can benefit all beings. Since beings receive grace and benefit, they therefore generate a loving heart, and thus follow and receive the Path, and are able to abide in the truth. Therefore, it is called Dānapāramitā-saṃgrahavastu.
Priyavacana-saṃgrahavastu (Àiyǔ Shè, Embracing beings through kind speech): If Bodhisattvas use kind and gentle words, according with the faculties and emotions of all beings, comforting and enlightening them, then all beings will be happy to hear them. Therefore, they generate a loving heart, rely on the Bodhisattva, and thus follow and receive the Path, and are able to abide in the truth. Therefore, it is called Priyavacana-saṃgrahavastu.
Arthakriyā-saṃgrahavastu (Lìxíng Shè, Embracing beings through beneficial conduct): The actions of body, speech, and mind that Bodhisattvas initiate can enable all beings to each receive benefit. Since beings receive victory, because they rejoice in the benefits they receive, they therefore generate a loving heart, rely on and receive the Path, and obtain the truth. Therefore, it is called Arthakriyā-saṃgrahavastu.
Samānārthatā-saṃgrahavastu (Tóngshì Shè, Embracing beings through acting together): Bodhisattvas use the Dharma eye to clearly see the faculties and conditions of beings, so for all who have common interests, they divide their bodies and scatter their shadows, universally blending their light, participating in their affairs, and enabling them to each receive benefit. Since they skillfully participate in their affairs, they therefore generate a loving heart, rely on and receive the Path, and are able to abide in Nirvana. Therefore, benefiting beings by participating in their affairs is called Samānārthatā-saṃgrahavastu.

The Fiftieth Chapter on the Initial Gate of the Six Harmonies and Reverences

Common Precepts (Tóng Jiè, shared adherence to precepts) 2. Common Views (Tóng Jiàn, shared understanding) 3. Common Practice (Tóng Xíng, shared practice) 4. Physical Kindness (Shēn Cí, loving-kindness in body) 5. Verbal Kindness (Kǒu Cí, loving-kindness in speech) 6. Mental Kindness (Yì Cí, loving-kindness in mind)

Expounding on the Six Harmonies and Reverences after the Four Sangrahavastus, since Bodhisattvas

能善用四種同情之法。攝得眾生為成就。故必須久處。若不和同愛敬。則兩不和合。不得盡成般若。是為魔事。若善用六和。則與一切冥同。必得善始令終。則能安立一切于菩提大道。故次四攝而明之也此六通名和敬者。外同他善。謂之為和。內自謙卑。名之為敬。菩薩與物共事。外則同物行善。內則常自謙卑。故名和敬。

一同戒和敬　菩薩通達實相。知罪不可得。為欲安立眾生。于實相理。以戒方便。巧同一切。持諸戒品。無有乖諍。亦知眾生。同此戒善。不斷不常。未來必得菩提大果。是以敬之如佛。故說同戒為和敬。

二同見和敬　菩薩通達實相。不得諸法。不知不見。為欲安立眾生。于實相正見。方便巧同一切。種種知見。無有乖諍。亦知眾生。因此知見分別。增進開解。必得種智圓明。是以敬之如佛。故說同見為和敬。

三同行和敬　菩薩通達實相。無念無行。為欲安立眾生。于實相正行。方便巧同一切。修種種行。無有乖諍。亦知眾生同此諸行。漸漸積功德。皆當成佛道。是以敬之如佛。故說同行為和敬。

四身慈和敬　菩薩住無緣平等大慈。以修其身。慈善根力。能不起滅定。現諸威儀。與一切樂。故身與九道和同。亦知前得樂眾生。悉有佛性未來必定當得金剛之身。是以

【現代漢語翻譯】現代漢語譯本：能夠善巧地運用四種攝受眾生的方法，才能攝受眾生以成就佛道。因此必須長久地住世。如果不能和睦相處、互相愛戴敬重，那麼雙方就不能和諧，不能完全成就般若（prajna，智慧）。這就是魔事。如果能夠善巧地運用六和敬，就能與一切眾生暗中相同，必定能夠善始善終，就能安立一切眾生於菩提大道。所以繼四攝法之後說明六和敬。這六種通稱為和敬，對外與他人行善相同，這叫做和；對內自己謙虛卑下，這叫做敬。菩薩與眾生共同做事，對外則與眾生一同行善，對內則常常自己謙虛卑下，所以叫做和敬。

一、同戒和敬：菩薩通達實相，知道罪性本空不可得，爲了安立眾生於實相之理，以戒律作為方便，巧妙地與一切眾生相同，持守各種戒律，沒有違背爭執。也知道眾生，同樣具有這種戒律之善，不斷也不斷滅，未來必定能夠得到菩提大果。因此敬重他們如同敬佛。所以說同戒為和敬。

二、同見和敬：菩薩通達實相，不執著于諸法，沒有知見。爲了安立眾生於實相正見，方便巧妙地與一切眾生相同，在種種知見上，沒有違背爭執。也知道眾生，因此知見分別，增進開解，必定能夠得到一切種智圓滿明瞭。因此敬重他們如同敬佛。所以說同見為和敬。

三、同行和敬：菩薩通達實相，沒有念頭沒有行為。爲了安立眾生於實相正行，方便巧妙地與一切眾生相同，修習種種行為，沒有違背爭執。也知道眾生同樣具有這些行為，漸漸積累功德，都應當成就佛道。因此敬重他們如同敬佛。所以說同行為和敬。

四、身慈和敬：菩薩安住于無緣平等大慈之中，以此來修養自身，以慈善的根力，能夠不在滅盡定中，顯現各種威儀，給予一切眾生快樂。所以身體與九道眾生和睦相同。也知道先前得到快樂的眾生，都具有佛性，未來必定能夠得到金剛之身。因此

【English Translation】 English version: One who is skilled in employing the four methods of sympathy can gather sentient beings to achieve enlightenment. Therefore, one must dwell [in the world] for a long time. If there is no harmony, love, and respect, then the two will not be in accord and cannot fully achieve prajna (prajna, wisdom). This is the work of Mara. If one is skilled in employing the six harmonies, then one will be secretly the same as all beings, and will surely have a good beginning and end, and will be able to establish all beings on the great path of Bodhi. Therefore, the six harmonies are explained after the four means of conversion. These six are commonly called harmony and respect. Outwardly, being the same as others in doing good is called harmony. Inwardly, being humble is called respect. When a Bodhisattva works with beings, outwardly he does good with beings, and inwardly he is always humble. Therefore, it is called harmony and respect.

Harmony and respect in shared precepts: A Bodhisattva understands the true nature of reality, knowing that sin is unattainable. In order to establish beings in the truth of reality, he uses precepts as a means, skillfully being the same as all beings, upholding all precepts without discord or contention. He also knows that beings share this goodness of precepts, neither continuous nor discontinuous, and will surely attain the great fruit of Bodhi in the future. Therefore, he respects them as he would a Buddha. Hence, sharing precepts is called harmony and respect.
Harmony and respect in shared views: A Bodhisattva understands the true nature of reality, not clinging to phenomena, without knowledge or perception. In order to establish beings in the correct view of reality, he skillfully becomes the same as all beings, without discord or contention in various views. He also knows that beings, through these discriminating views, increase their understanding and will surely attain the perfect clarity of all-knowing wisdom. Therefore, he respects them as he would a Buddha. Hence, sharing views is called harmony and respect.
Harmony and respect in shared practice: A Bodhisattva understands the true nature of reality, without thought or action. In order to establish beings in the correct practice of reality, he skillfully becomes the same as all beings, cultivating various practices without discord or contention. He also knows that beings share these practices, gradually accumulating merit, and all shall attain Buddhahood. Therefore, he respects them as he would a Buddha. Hence, sharing practices is called harmony and respect.
Harmony and respect in bodily kindness: A Bodhisattva dwells in impartial great compassion without conditions, using this to cultivate his body. With the power of kind roots, he can manifest various dignified behaviors without entering cessation samadhi, giving happiness to all beings. Therefore, his body is in harmony with the nine realms of existence. He also knows that the beings who previously received happiness all possess Buddha-nature and will surely attain the diamond body in the future. Therefore,

敬之如佛。故說身慈為和敬。

五口慈和敬　菩薩以無緣平等大慈。以修其口。慈善根力。能不起滅定。普出一切音聲語言。與一切樂。故口與九道和同。亦知前所得樂眾生。悉有佛性。未來必定當得無上口業。是以敬之如佛故說口慈為和敬。

六意慈和敬　菩薩心常在無緣慈三昧。以修于意。慈善根力。能不起滅定。現諸心意。與眾生樂。故意與九道和同。亦知前所得樂眾生。悉有佛性。如來藏理。未來必定當得心如佛心。是以敬之如佛。故說意慈為和敬。

八種變化初門第五十一

一能作小　二能作大　三能作輕　四能作自在　五能有主　六能遠到　七能動地　八隨意所作

次六和敬而辯八種變化者。菩薩善住和敬之法。則與一切。猶如水乳。眾生心既親愛。故易可化度。若欲生物希有之信。必須現大神通。大神通者。即六通也。六通名目。並已前列。今不重出。但八種變化。自在之用。利物功深。二乘所不能測。故次和敬而辯之也。此八種通名變化者。變化之名一往既與前十四是同。無勞重釋。而八種力用自在巧妙。非二乘所得。是以別出。故大涅槃經中以此八法。釋於我義。

一能作小　以變化力。能自作己之小身。亦化作他之小身。或化作世界所有小物。乃至皆如微

【現代漢語翻譯】現代漢語譯本敬之如佛，所以說身慈為和敬。

五、口慈和敬：菩薩以無緣平等的大慈悲心，來修持自己的口。憑藉慈善的根基和力量，能夠在不起滅定的狀態下，普遍發出一切音聲語言，給予一切眾生快樂。因此，口與九道眾生和諧相同。也知道先前得到快樂的眾生，都具有佛性（Buddha-nature），未來必定能夠獲得無上的口業。因此，恭敬他們如同佛一樣，所以說口慈為和敬。

六、意慈和敬：菩薩的心常常安住在無緣慈三昧（Samadhi of Unconditional Kindness）中，用來修持自己的意念。憑藉慈善的根基和力量，能夠在不起滅定的狀態下，顯現各種心意，給予眾生快樂。因此，意與九道眾生和諧相同。也知道先前得到快樂的眾生，都具有佛性，如來藏（Tathagatagarbha）的道理，未來必定能夠獲得如佛一般的心。因此，恭敬他們如同佛一樣，所以說意慈為和敬。

八種變化初門第五十一

一、能作小；二、能作大；三、能作輕；四、能作自在；五、能有主；六、能遠到；七、能動地；八、隨意所作。

接下來在六和敬之後辨析八種變化，是因為菩薩能夠安住于和敬之法，就能與一切眾生如同水乳交融。眾生的心既然親近愛戴，就容易被化度。如果想要使眾生生起希有難得的信心，必須顯現大的神通。所謂大的神通，就是六通。六通的名稱和條目，已經在前面列出，這裡不再重複。但這八種變化，自在的功用，利益眾生的功德很深，是二乘（Śrāvakayāna and Pratyekabuddhayāna）所不能測度的，所以緊接著和敬之後辨析它。這八種神通被稱為變化，變化這個名稱，從一方面來說，與前面的十四種是相同的，無需再次解釋。而這八種力用自在巧妙，不是二乘所能得到的，因此特別列出。所以《大涅槃經》（Mahāparinirvāṇa Sūtra）中用這八種法，來解釋我的意義。

一、能作小：憑藉變化的力量，能夠將自己化作小的身體，也能將他人化作小的身體，或者將世界上的所有事物都化作小的東西，乃至都像微塵一樣。

【English Translation】 English version Revering them as Buddhas, hence it is said that bodily kindness is harmony and respect.

Verbal Kindness, Harmony, and Respect: Bodhisattvas cultivate their speech with impartial and great compassion, based on the power of virtuous roots. They can universally produce all sounds and languages, bringing joy to all beings, without arising or ceasing in fixed states. Therefore, their speech is in harmony with the nine realms of existence. They also know that all beings who have received joy possess Buddha-nature, and will certainly attain supreme verbal karma in the future. Therefore, they revere them as Buddhas, hence it is said that verbal kindness is harmony and respect.
Mental Kindness, Harmony, and Respect: Bodhisattvas' minds constantly abide in the Samadhi of Unconditional Kindness, cultivating their thoughts. Based on the power of virtuous roots, they can manifest various thoughts, bringing joy to all beings, without arising or ceasing in fixed states. Therefore, their minds are in harmony with the nine realms of existence. They also know that all beings who have received joy possess Buddha-nature, the principle of the Tathagatagarbha, and will certainly attain a mind like the Buddha's mind in the future. Therefore, they revere them as Buddhas, hence it is said that mental kindness is harmony and respect.

The Initial Gate of Eight Transformations, Chapter Fifty-One

Ability to become small; 2. Ability to become large; 3. Ability to become light; 4. Ability to be at ease; 5. Ability to be in control; 6. Ability to reach far; 7. Ability to shake the earth; 8. Ability to create at will.

Next, the reason for discussing the eight transformations after the six harmonies and respects is that Bodhisattvas, dwelling well in the Dharma of harmony and respect, can be like water and milk with all beings. Since the minds of beings are close and loving, they are easily transformed and guided. If one wishes to generate rare and precious faith in beings, one must manifest great supernormal powers. The so-called great supernormal powers are the six supernormal powers (Abhijñā). The names and items of the six supernormal powers have already been listed earlier and will not be repeated here. However, these eight transformations, with their effortless functions, have profound merit in benefiting beings, which cannot be fathomed by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Therefore, they are discussed after harmony and respect. These eight supernormal powers are called transformations. The name 'transformation,' in one sense, is the same as the previous fourteen, and there is no need to explain it again. However, these eight powers are effortless and skillful, not attainable by the Two Vehicles, so they are listed separately. Therefore, the Mahāparinirvāṇa Sūtra uses these eight dharmas to explain the meaning of 'self'.

Ability to become small: With the power of transformation, one can transform oneself into a small body, or transform others into small bodies, or transform all things in the world into small things, even as small as dust motes.

塵。是為能作小。

二能作大　以變化力。自化作己之大身。亦化作他之大身。或化作世界所有大物。乃至滿虛空。是為能作大。

三能作輕　以變化力。能自輕己身。亦輕他身。或輕世界及所有。乃至令如鴻毛。是為能作輕。

四能作自在　以變化力。能以大為小。以小為大。以長為短。以短為長。如是等種種中。能作自在也。

五能有主　以變化力。能化為大人。心無所下。降伏一切。攝受一切。於一切眾生。而得自在。故名為有主。

六能遠到　以變化力。故能遠到有四種。一飛行遠到。二此沒彼出。三移遠令近。不往而到。四一念遍到十方。是為遠到。

七能動地　以變化力。能令大地六種震動。及十八種震動。故名能動。

八隨意所欲盡能得　以變化力。能得一身能作多身。多身能作一身。石壁皆過。履水蹈虛。手捫日月。能轉四大。地作水。水作地。火作風。風作火。石作金。金作石。是為隨意所欲盡能得。若涅槃明八自在。雖小異而大同耳。

四無礙辯初門第五十二

一義無礙智　二法無礙智　三辭無礙智　四樂說無礙智

次八變化而辯四無礙智者。菩薩若能現種種神通變化。則一切見者。無不信伏。眾生既起敬信。若欲闡揚大道。必

【現代漢語翻譯】現代漢語譯本一、能作小：以變化之力，能將自身縮小，小如微塵。這就是能作小。二、能作大：以變化之力，能將自身變化成巨大的身軀，也能將他人變化成巨大的身軀，或者將世界上的所有事物都變化成巨大的事物，乃至充滿整個虛空。這就是能作大。三、能作輕：以變化之力，能使自身變得輕盈，也能使他人變得輕盈，或者使世界及所有事物都變得輕盈，乃至輕如鴻毛。這就是能作輕。四、能作自在：以變化之力，能將大的變為小的，將小的變為大的，將長的變為短的，將短的變為長的。像這樣在種種事物中，都能自在變化。五、能有主：以變化之力，能變化成大人，內心無所畏懼，降伏一切，攝受一切，對於一切眾生都能自在掌控，所以稱為有主。六、能遠到：以變化之力，能夠遠到有四種方式：一是飛行遠到，二是此地消失彼地出現，三是將遙遠的地方移到近處，不經過移動就能到達，四是一念之間遍及十方。這就是遠到。七、能動地：以變化之力，能使大地產生六種震動，以及十八種震動，所以稱為能動。八、隨意所欲盡能得：以變化之力，能使一個身體變化成多個身體，多個身體變化成一個身體，能穿過石壁，能在水上行走，在虛空中行走，能用手觸控日月，能轉化四大（地、水、火、風），使地變成水，水變成地，火變成風，風變成火，石頭變成金子，金子變成石頭。這就是隨意所欲都能得到。如果《涅槃經》中闡明的八自在，雖然略有不同，但大體相同。四無礙辯初門第五十二一、義無礙智二、法無礙智三、辭無礙智四、樂說無礙智接下來通過八種變化來闡述四無礙智，菩薩如果能夠展現種種神通變化，那麼所有見到的人，沒有不信服的。眾生既然產生了敬畏和信仰，如果想要弘揚大道，必定...

【English Translation】 English version 1. Ability to Become Small: With the power of transformation, one can shrink oneself to be as small as dust. This is the ability to become small. 2. Ability to Become Large: With the power of transformation, one can transform oneself into a giant body, or transform others into giant bodies, or transform all things in the world into giant things, even filling the entire void. This is the ability to become large. 3. Ability to Become Light: With the power of transformation, one can make oneself light, or make others light, or make the world and all things light, even as light as a swan's feather. This is the ability to become light. 4. Ability to Be Free: With the power of transformation, one can change the large into the small, the small into the large, the long into the short, and the short into the long. In this way, one can be free in all kinds of things. 5. Ability to Have Mastery: With the power of transformation, one can transform into a great person, with no fear in the heart, subduing all, embracing all, and having control over all sentient beings. Therefore, it is called having mastery. 6. Ability to Reach Far: With the power of transformation, one can reach far in four ways: first, flying far; second, disappearing here and appearing there; third, moving the distant near, reaching without moving; fourth, reaching all directions in a single thought. This is reaching far. 7. Ability to Shake the Earth: With the power of transformation, one can cause the earth to have six kinds of tremors, and eighteen kinds of tremors. Therefore, it is called the ability to shake. 8. Ability to Obtain Whatever One Desires: With the power of transformation, one can transform one body into many bodies, and many bodies into one body, pass through stone walls, walk on water, walk in the void, touch the sun and moon with one's hand, and transform the four elements (earth, water, fire, and wind), making earth into water, water into earth, fire into wind, and wind into fire, stone into gold, and gold into stone. This is the ability to obtain whatever one desires. The eight freedoms explained in the Nirvana Sutra are slightly different but largely the same. The Fifty-Second Initial Gate of the Four Unobstructed Eloquences 1. Unobstructed Wisdom of Meaning 2. Unobstructed Wisdom of Dharma 3. Unobstructed Wisdom of Expression 4. Unobstructed Wisdom of Delightful Speech Next, using the eight transformations to explain the four unobstructed wisdoms, if a Bodhisattva can manifest various supernatural transformations, then all who see them will undoubtedly be convinced. Since sentient beings have developed reverence and faith, if one wishes to propagate the Great Way, it is certain that...

須無礙辯才。故次八種變化。以明四無礙智。此四通名無礙智者。菩薩於此四法。智慧捷疾。分別了了。通達無滯。故通名無礙智也。

一義無礙智　知諸法義。了了通達無滯。是名義無礙智。又能知一切義。皆入實相義。亦名義無礙智。

二法無礙智　法名一切義。名字為知一切義。故智慧通達。諸法名字。分別無滯。故名法無礙智。又能以是法無礙智。分別三乘。而不壞法性。于所說名字語言中。無著無滯。亦是法無礙智也。

三辭無礙智　以語言說名字義。種種莊嚴。言語隨其所應。能令得解。所謂一切眾生。殊方異語。若一語二語。多語略語。廣語。女語。男語。過去未來現在語。如是等語言。能令各各得解。辯說無礙。一切聞者。悉解其言說。是為辭無礙智。

四樂說無礙智　菩薩於一字中。能說一切字。一語中能說一切語。一法中能說一切法。于所說法。皆是真實。皆隨可度者。而有所益。所謂十二部經。八萬四千法藏。隨一切眾生根性。所樂聞佉。而為說之。善赴機緣。言方無滯。聞者無厭足。菩薩以樂說辯力能住世。半劫一劫。乃至無量劫。辯說無盡。廣利益一切。無有一句差機之過。故名樂說無礙智也。

十力初門第五十三

一是處非處力　二業力　三定力

【現代漢語翻譯】現代漢語譯本爲了具備無礙辯才，所以在八種變化之後，闡明四無礙智。這四種智慧統稱為無礙智，是因為菩薩在這四種法上，智慧敏捷，分別清晰，通達無阻礙，所以統稱為無礙智。

一、義無礙智：瞭解諸法的意義，清晰通達沒有阻礙，這稱為義無礙智。又能夠了解一切意義，都歸入實相的意義，也稱為義無礙智。

二、法無礙智：『法』是指一切意義，『名字』是爲了瞭解一切意義。因此，智慧能夠通達諸法的名字，分別沒有阻礙，所以稱為法無礙智。又能夠以這種法無礙智，分別三乘（聲聞乘、緣覺乘、菩薩乘），而不破壞法的本性，對於所說的名字語言中，沒有執著沒有阻礙，這也是法無礙智。

三、辭無礙智：用語言說出名字的意義，用種種方式莊嚴，言語隨著所應的情況，能夠使人理解。也就是說，一切眾生，來自不同的地方，說著不同的語言，無論是單語、雙語、多語、略語、廣語、女語、男語、過去語、未來語、現在語等等，都能夠使他們各自理解，辯說沒有阻礙，所有聽到的人，都能夠理解所說的話，這就是辭無礙智。

四、樂說無礙智：菩薩在一個字中，能夠說出一切字；在一個語中，能夠說出一切語；在一個法中，能夠說出一切法。對於所說的法，都是真實的，都能夠隨著可以被度化的人，而有所利益。也就是說，十二部經，八萬四千法藏，隨著一切眾生的根性，喜歡聽什麼，就為他們說什麼，善於把握時機，言語沒有阻礙，聽的人沒有厭倦。菩薩以樂說的辯才力量，能夠住世半劫、一劫，乃至無量劫，辯說沒有窮盡，廣泛利益一切眾生，沒有一句不合時宜的過失，所以稱為樂說無礙智。

十力初門第五十三

一、是處非處力；二、業力；三、定力。

【English Translation】 English version In order to possess unimpeded eloquence, the eight transformations are followed by an explanation of the Four Unimpeded Wisdoms. These four types of wisdom are collectively called Unimpeded Wisdom because Bodhisattvas possess swift wisdom, clear discernment, and unobstructed understanding in these four dharmas, hence the general name Unimpeded Wisdom.

Wisdom of Unimpeded Meaning (義無礙智, yì wú ài zhì): Knowing the meaning of all dharmas, with clear and unobstructed understanding, is called Wisdom of Unimpeded Meaning. Furthermore, being able to know that all meanings enter into the meaning of true reality (實相, shí xiàng) is also called Wisdom of Unimpeded Meaning.
Wisdom of Unimpeded Dharma (法無礙智, fǎ wú ài zhì): 'Dharma' refers to all meanings, and 'names' are for understanding all meanings. Therefore, wisdom can penetrate the names of all dharmas, with unobstructed discernment, hence it is called Wisdom of Unimpeded Dharma. Furthermore, being able to use this Wisdom of Unimpeded Dharma to distinguish the Three Vehicles (三乘, sān shèng) (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) without destroying the nature of dharma, and being without attachment or obstruction in the names and languages spoken, is also Wisdom of Unimpeded Dharma.
Wisdom of Unimpeded Expression (辭無礙智, cí wú ài zhì): Using language to express the meaning of names, adorning it in various ways, and speaking in a manner appropriate to the situation, enabling people to understand. That is to say, all sentient beings, coming from different places and speaking different languages, whether it be single words, double words, multiple words, abbreviated words, extensive words, female language, male language, past language, future language, present language, and so on, being able to make them each understand, with unobstructed eloquence, and all who hear are able to understand what is said, this is Wisdom of Unimpeded Expression.
Wisdom of Unimpeded Eloquence (樂說無礙智, lè shuō wú ài zhì): A Bodhisattva can speak all words from a single word, speak all languages from a single language, and speak all dharmas from a single dharma. All the dharmas spoken are true, and all are beneficial to those who can be liberated. That is to say, the Twelve Divisions of Scriptures (十二部經, shí èr bù jīng), the Eighty-Four Thousand Dharma Gates (八萬四千法藏, bā wàn sì qiān fǎ zàng), according to the nature of all sentient beings, speaking to them what they like to hear, being skilled at seizing opportunities, with unobstructed speech, and those who hear are never satiated. A Bodhisattva, with the power of joyful eloquence, can dwell in the world for half a kalpa, one kalpa, or even countless kalpas, speaking endlessly, extensively benefiting all sentient beings, without a single inappropriate word, hence it is called Wisdom of Unimpeded Eloquence.

The Fifty-Third Chapter: The Initial Gate of the Ten Powers (十力, shí lì)

The Power of Knowing What Is Possible and What Is Impossible (是處非處力, shì chù fēi chù lì); 2. The Power of Karma (業力, yè lì); 3. The Power of Dhyana (定力, dìng lì).

四根力　五欲力　六性力　七至處道力　八宿命力　九天眼力　十漏盡力

次四無礙智而辯十力者。上之所明。多是菩薩所得。自行化他之法。今欲明諸佛所得。自行化他法門。故次明十力不共等法也。此十通名力者。即諸佛所得。如實智用通達一切。了了分明。無能壞無能勝。故名力也。大菩薩亦分得此智力。但比佛小劣故沒不受名。

一是處非處力　佛知一切諸法因緣。果報定相。從是因緣。生如是果報。從是因緣。不生如是果報。如惡業得受樂報。無有是處。惡業尚不得世間樂。何況出世間樂。惡行生天。無有是處。惡行尚不能得生天。何況涅槃。五蓋覆心散亂。雖修七覺。而得涅槃。無有是處。五蓋覆心。雖修七覺。尚不能得聲聞道。心無覆蓋。佛道可得。況聲聞道。如是等種種。是處不是處。佛悉遍知。無能壞無能勝。是初力也。

二業智力　佛知一切眾生。過去未來現在。諸業諸受。知造業處。知因緣。知果報。皆悉遍知。無能壞無能勝。二力也。

三定力　佛知一切諸禪解脫三昧定。垢凈分別相。如實遍知。無能壞無能勝。三力也。

四根力　佛知他眾生諸根上下相。如實遍知。無能壞無能勝。四力也。

五欲力　佛知他眾生種種欲。如實遍知。無能壞無能勝

【現代漢語翻譯】現代漢語譯本四根力（四種根器的力量）五欲力（五種慾望的力量）六性力（六種本性的力量）七至處道力（達到七種境界的道路的力量）八宿命力（知曉宿命的力量）九天眼力（天眼的力量）十漏盡力（斷盡煩惱的力量）

接下來解釋四無礙智和十力。前面所說的，大多是菩薩所證得的，是菩薩自行化他的方法。現在要說明諸佛所證得的，自行化他的法門，所以接下來闡明十力這種不共之法。這十種都稱為『力』，是諸佛所證得的，如實智慧能夠通達一切，清清楚楚，沒有能夠破壞，沒有能夠勝過的，所以稱為『力』。大菩薩也分得這種智慧力，但是比佛小而差，所以沒有得到『力』的名稱。

一是處非處力（知是處非處的力量）：佛知道一切諸法因緣果報的決定之相，從這樣的因緣，產生這樣的果報；從這樣的因緣，不產生這樣的果報。例如，惡業得到快樂的果報，沒有這樣的道理。惡業尚且不能得到世間的快樂，更何況是出世間的快樂。惡行能夠生天，沒有這樣的道理。惡行尚且不能夠生天，更何況是涅槃。五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑法蓋）覆蓋內心，心懷散亂，即使修習七覺支（念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支），而能夠證得涅槃，沒有這樣的道理。五蓋覆蓋內心，即使修習七覺支，尚且不能夠證得聲聞道，內心沒有覆蓋，佛道可以證得，更何況是聲聞道。像這樣等等，是處不是處，佛都普遍知曉，沒有能夠破壞，沒有能夠勝過的，這是第一種力。

二業智力（知業果報的力量）：佛知道一切眾生，過去、未來、現在，諸業諸受，知道造業之處，知道因緣，知道果報，都普遍知曉，沒有能夠破壞，沒有能夠勝過的，這是第二種力。

三定力（知禪定解脫的力量）：佛知道一切諸禪定、解脫、三昧定的垢凈分別之相，如實普遍知曉，沒有能夠破壞，沒有能夠勝過的，這是第三種力。

四根力（知根器利鈍的力量）：佛知道其他眾生諸根的上下之相，如實普遍知曉，沒有能夠破壞，沒有能夠勝過的，這是第四種力。

五欲力（知眾生欲樂的力量）：佛知道其他眾生種種的慾望，如實普遍知曉，沒有能夠破壞，沒有能夠勝過的。

【English Translation】 English version The four powers of faculties, the five powers of desires, the six powers of natures, the seven powers of the path to the ultimate destination, the eight powers of knowing past lives, the nine powers of the heavenly eye, and the ten powers of the exhaustion of outflows.

Next, explaining the four unimpeded wisdoms and the ten powers. What was explained above mostly pertains to what Bodhisattvas attain, the methods for self-cultivation and benefiting others. Now, we want to explain what Buddhas attain, the Dharma doors for self-cultivation and benefiting others, therefore, we next elucidate the ten powers, which are unique qualities. These ten are all called 'powers,' which are what Buddhas attain. Real and true wisdom can penetrate everything, clearly and distinctly, with nothing able to destroy or overcome it, hence the name 'power.' Great Bodhisattvas also partially attain this wisdom-power, but it is smaller and inferior compared to the Buddha's, so they do not receive the name 'power.'

First is the power of knowing what is possible and impossible: The Buddha knows the definite characteristics of the causes, conditions, and consequences of all dharmas. From such causes and conditions, such consequences arise; from such causes and conditions, such consequences do not arise. For example, that evil karma leads to the experience of happiness is impossible. Evil karma cannot even lead to worldly happiness, let alone supramundane happiness. That evil deeds lead to rebirth in the heavens is impossible. Evil deeds cannot even lead to rebirth in the heavens, let alone Nirvana. That the mind is covered by the five hindrances (greed, hatred, drowsiness, restlessness, and doubt) and scattered, yet one can attain Nirvana by cultivating the seven factors of enlightenment (mindfulness, investigation of dharma, effort, joy, tranquility, concentration, and equanimity) is impossible. With the mind covered by the five hindrances, even cultivating the seven factors of enlightenment cannot lead to the path of the Sravakas (voice-hearers). When the mind is without coverings, the Buddha's path can be attained, let alone the path of the Sravakas. Like this and so on, what is possible and what is not, the Buddha knows completely, with nothing able to destroy or overcome it. This is the first power.

Second is the power of knowledge of karma: The Buddha knows all beings' past, future, and present karmas and experiences, knows the places where karma is created, knows the causes and conditions, knows the consequences, knowing all completely, with nothing able to destroy or overcome it. This is the second power.

Third is the power of concentration: The Buddha knows the characteristics of purity and impurity in all concentrations, liberations, and samadhis, knowing them truly and completely, with nothing able to destroy or overcome it. This is the third power.

Fourth is the power of faculties: The Buddha knows the superior and inferior aspects of other beings' faculties, knowing them truly and completely, with nothing able to destroy or overcome it. This is the fourth power.

Fifth is the power of desires: The Buddha knows the various desires of other beings, knowing them truly and completely, with nothing able to destroy or overcome it.

。五力也。

六性力　佛知世間種種無數性。如實遍知。無能壞無能勝。六力也。

七至處道力　佛知一切道至處相。如實遍知。無能壞無能勝。七力也。

八宿命力　佛知種種宿命共相共因緣。一世二世乃至百千世劫初盡。我在彼眾生中。如是姓名。飲食苦樂。壽命長短。彼中死是間生。是間死還生是間。此間生名姓飲食苦樂壽命長短亦如是。如實遍知。無能壞無能勝。八力也。

九天眼力　佛天眼凈過諸人眼。見眾生死時生時。端正醜陋。若大若小。若墮惡道。若生善道。如是業因緣受報。是諸眾生惡身口意成就。謗毀聖人邪見業成就。是因緣故。身壞死時。入惡道生地獄中。是諸眾生。善身口意業成就不謗聖人正見正業成就。是因緣故。身壞死時。入善道生天上。如實遍知。無能壞無能勝。九力也。

十漏盡力　佛諸漏盡故。無漏心解脫。無漏智慧解脫。現在法中。自識知我生已盡。持戒已立。不作後有。盡如實遍知。無能壞無能勝。十力也。

四無所畏初門第五十四

一一切智無所畏　二漏盡無所畏　三說障道無所畏　四說盡苦道無所畏

次十力而辯四無所畏者。諸佛十力之智內充。明瞭決定。故對外緣而無恐也。故次十力辯之。意在易見。此四通名無所

【現代漢語翻譯】現代漢語譯本：五力，即佛陀了知世間種種無數的根性，如實遍知，沒有誰能夠破壞，沒有誰能夠勝過。這是第六種力。佛陀了知一切通往各種境界的道路的真相，如實遍知，沒有誰能夠破壞，沒有誰能夠勝過。這是第七種力。佛陀了知種種宿命的共同狀態和共同因緣，從一世、二世乃至百千世劫之初，我在那個眾生之中，是這樣的姓名，飲食，苦樂，壽命長短。在那處死亡，在此處出生；在此處死亡，又在此處出生。此處的生，姓名、飲食、苦樂、壽命長短也是這樣。如實遍知，沒有誰能夠破壞，沒有誰能夠勝過。這是第八種力。佛陀的天眼清凈，超過所有人的眼睛，能看見眾生死的時候和生的時候，是端正還是醜陋，是大還是小，是墮入惡道還是生於善道，是怎樣的業因緣而受報。這些眾生，惡身口意成就，誹謗聖人，邪見業成就，因為這樣的因緣，身壞命終時，進入惡道，生於地獄中。這些眾生，善身口意業成就，不誹謗聖人，正見正業成就，因為這樣的因緣，身壞命終時，進入善道，生於天上。如實遍知，沒有誰能夠破壞，沒有誰能夠勝過。這是第九種力。佛陀因為諸漏已盡，所以無漏心解脫，無漏智慧解脫，在現在的法中，自己認識到我已經了脫生死，持戒已經堅定，不再有後世的果報。完全如實遍知，沒有誰能夠破壞，沒有誰能夠勝過。這是第十種力。四無所畏初門第五十四一、一切智無所畏：佛陀對於一切法都具有智慧，因而無所畏懼。二、漏盡無所畏：佛陀已經斷盡了一切煩惱，因而無所畏懼。三、說障道無所畏：佛陀能夠如實宣說阻礙解脫的法，因而無所畏懼。四、說盡苦道無所畏：佛陀能夠如實宣說滅盡痛苦的道路，因而無所畏懼。在十力之後闡述四無所畏的原因是，諸佛的十力智慧在內心充盈，明瞭而堅定，因此面對外在因緣而沒有恐懼。所以緊接著十力來闡述四無所畏，意在使其更容易理解。這四種都通稱為無所畏。

【English Translation】 English version: The five powers. The Buddha knows the various countless natures of the world, knows them as they truly are, and no one can destroy or overcome this. This is the sixth power. The Buddha knows the true nature of all paths leading to various destinations, knows them as they truly are, and no one can destroy or overcome this. This is the seventh power. The Buddha knows the common states and common causes and conditions of various past lives, from one life, two lives, up to hundreds of thousands of eons ago. 'I was in that multitude of beings, with such and such a name, food, suffering and joy, and length of life. Dying there, I was born here; dying here, I was born there again. This birth here, the name, food, suffering and joy, and length of life are also like this.' Knows them as they truly are, and no one can destroy or overcome this. This is the eighth power. The Buddha's heavenly eye is pure, surpassing the eyes of all people. He sees beings dying and being born, whether they are beautiful or ugly, large or small, whether they fall into evil paths or are born in good paths, and how they receive retribution according to their karma. 'These beings, having accomplished evil deeds of body, speech, and mind, slandered the saints, and accomplished wrong views and karma. Because of these causes and conditions, when their bodies break and they die, they enter evil paths and are born in hell. These beings, having accomplished good deeds of body, speech, and mind, do not slander the saints, and accomplish right views and right karma. Because of these causes and conditions, when their bodies break and they die, they enter good paths and are born in heaven.' Knows them as they truly are, and no one can destroy or overcome this. This is the ninth power. Because the Buddha's outflows are exhausted, he has attained liberation of mind and liberation of wisdom without outflows. In the present Dharma, he knows for himself, 'My birth is exhausted, I have established the precepts, and I will not have future existence.' Knows them completely as they truly are, and no one can destroy or overcome this. This is the tenth power. The Initial Gate of the Four Fearlessnesses, Number Fifty-Four 1. Fearlessness of Omniscience: The Buddha has wisdom regarding all dharmas, and therefore is fearless. 2. Fearlessness of Exhaustion of Outflows: The Buddha has exhausted all afflictions, and therefore is fearless. 3. Fearlessness of Speaking of Obstructive Paths: The Buddha can truthfully speak of the dharmas that obstruct liberation, and therefore is fearless. 4. Fearlessness of Speaking of the Path to the End of Suffering: The Buddha can truthfully speak of the path to the end of suffering, and therefore is fearless. The reason for explaining the Four Fearlessnesses after the Ten Powers is that the wisdom of the Ten Powers of the Buddhas is abundant within, clear and firm, so there is no fear in the face of external conditions. Therefore, the Four Fearlessnesses are explained immediately after the Ten Powers, with the intention of making them easier to understand. These four are all commonly called Fearlessness.

畏者。於八眾中。廣說自他智斷。既決定無失。則無微致恐懼之相。故稱無所畏。

一一切智無所畏　佛作誠言。我是一切正智人。若有沙門婆羅門。若天若魔若梵。若復餘眾。如實言是法不知。乃至不見是微畏相。以是故。我得安隱。得無所畏。安住聖主處。如牛王在大眾中師子吼。能轉梵輪。諸沙門婆羅門。若天若魔若梵。若復餘眾。實不能轉。一無所畏也。

二漏盡無所畏　佛作誠言。我一切漏盡。若有沙門婆羅門。若天若魔若梵。若復餘眾如實言是漏不盡。乃至不見微畏相。以是故。我得安隱。得無所畏。安住聖主處。如牛王在大眾中師子吼。能轉梵輪。諸沙門婆羅門。若天若魔若梵。若復餘眾。實不能轉。二無所畏。

三說障道無所畏　佛作誠言。我說障法。若有沙門婆羅門。若天若魔若梵。若復餘眾。如實言受是障法不障道。乃至不見是微畏相。以是故。我得安隱。得無所畏。安住聖主處。如牛王在大眾中師子吼。能轉梵輪。諸沙門婆羅門。若天若魔若梵。若復餘眾。實不能轉。三無所畏。

四說盡苦道無所畏　佛作誠言。我所說聖道。能出世間。隨是行能盡諸苦。若有沙門婆羅門。若天若魔若梵。若復餘眾。如實言行是道。不能出世間。不能盡苦。乃至不見是微畏相。以是故

【現代漢語翻譯】現代漢語譯本『無所畏』是指在八眾（指比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷、天龍八部）之中，廣泛宣說自己和他人的智慧和斷惑能力，既然已經確定沒有錯誤，就不會有絲毫的恐懼之相。因此稱為『無所畏』。

一、一切智無所畏：佛陀坦誠地說：『我是一切正智之人。』如果有沙門（指出家修道者）、婆羅門（指古印度祭司階層）、天、魔、梵（指色界天人），或者其他任何大眾，能夠如實指出我在某法上不知，乃至發現我有一絲一毫的畏懼之相，那麼我就不會如此安穩，不會得到無所畏懼的境界，安住在聖主的地位。我就像牛王在大眾之中獅子吼一樣，能夠轉動梵輪（指佛法），而那些沙門、婆羅門、天、魔、梵，以及其他任何大眾，實際上都不能轉動。這是第一種無所畏。

二、漏盡無所畏：佛陀坦誠地說：『我的一切煩惱都已經斷盡。』如果有沙門、婆羅門、天、魔、梵，或者其他任何大眾，能夠如實指出我的煩惱沒有斷盡，乃至發現我有一絲一毫的畏懼之相，那麼我就不會如此安穩，不會得到無所畏懼的境界，安住在聖主的地位。我就像牛王在大眾之中獅子吼一樣，能夠轉動梵輪，而那些沙門、婆羅門、天、魔、梵，以及其他任何大眾，實際上都不能轉動。這是第二種無所畏。

三、說障道無所畏：佛陀坦誠地說：『我所說的障礙之法，確實會障礙修行。』如果有沙門、婆羅門、天、魔、梵，或者其他任何大眾，能夠如實說接受這些障礙之法並不會障礙修行，乃至發現我有一絲一毫的畏懼之相，那麼我就不會如此安穩，不會得到無所畏懼的境界，安住在聖主的地位。我就像牛王在大眾之中獅子吼一樣，能夠轉動梵輪，而那些沙門、婆羅門、天、魔、梵，以及其他任何大眾，實際上都不能轉動。這是第三種無所畏。

四、說盡苦道無所畏：佛陀坦誠地說：『我所說的聖道，能夠出離世間，隨之修行能夠斷盡一切痛苦。』如果有沙門、婆羅門、天、魔、梵，或者其他任何大眾，能夠如實說修行這條道路不能出離世間，不能斷盡痛苦，乃至發現我有一絲一毫的畏懼之相，那麼我就不會如此安穩。

【English Translation】 English version 'Fearlessness' refers to, within the eight assemblies (referring to Bhikshus, Bhikshunis, Shramaneras, Shramanerikas, Shikshamanas, Upasakas, Upasikas, and the eight kinds of supernatural beings), extensively proclaiming one's own and others' wisdom and ability to cut off delusions. Since it is certain that there are no mistakes, there will be no slightest appearance of fear. Therefore, it is called 'Fearlessness'.

Fearlessness of Omniscience: The Buddha sincerely says, 'I am a person of complete and correct knowledge.' If there are Shramanas (referring to renunciates practicing the path), Brahmanas (referring to the priestly class in ancient India), Devas (gods), Maras (demons), Brahmas (deities of the Form Realm), or any other assembly, who can truthfully point out that I do not know a certain Dharma, or even find the slightest sign of fear in me, then I would not be so secure, would not attain the state of fearlessness, and would not abide in the position of a holy lord. I am like a bull king roaring like a lion in the assembly, able to turn the Brahma wheel (referring to the Dharma), while those Shramanas, Brahmanas, Devas, Maras, Brahmas, and any other assembly, are actually unable to turn it. This is the first kind of fearlessness.
Fearlessness of Exhaustion of Defilements: The Buddha sincerely says, 'All my defilements are exhausted.' If there are Shramanas, Brahmanas, Devas, Maras, Brahmas, or any other assembly, who can truthfully point out that my defilements are not exhausted, or even find the slightest sign of fear in me, then I would not be so secure, would not attain the state of fearlessness, and would not abide in the position of a holy lord. I am like a bull king roaring like a lion in the assembly, able to turn the Brahma wheel, while those Shramanas, Brahmanas, Devas, Maras, Brahmas, and any other assembly, are actually unable to turn it. This is the second kind of fearlessness.
Fearlessness of Speaking of Obstructing Dharmas: The Buddha sincerely says, 'The Dharmas of obstruction that I speak of truly obstruct practice.' If there are Shramanas, Brahmanas, Devas, Maras, Brahmas, or any other assembly, who can truthfully say that accepting these obstructing Dharmas does not obstruct practice, or even find the slightest sign of fear in me, then I would not be so secure, would not attain the state of fearlessness, and would not abide in the position of a holy lord. I am like a bull king roaring like a lion in the assembly, able to turn the Brahma wheel, while those Shramanas, Brahmanas, Devas, Maras, Brahmas, and any other assembly, are actually unable to turn it. This is the third kind of fearlessness.
Fearlessness of Speaking of the Path to the End of Suffering: The Buddha sincerely says, 'The holy path that I speak of can lead out of the world, and following it can exhaust all suffering.' If there are Shramanas, Brahmanas, Devas, Maras, Brahmas, or any other assembly, who can truthfully say that practicing this path cannot lead out of the world and cannot exhaust suffering, or even find the slightest sign of fear in me, then I would not be so secure.

。我得安隱得無所畏。安住聖主處。如牛王在大眾中師子吼。能轉梵輪。諸沙門婆羅門。若天若魔若梵。若復餘眾。實不能轉。四無所畏也。

十八不共法初門第五十五

一身無失　二口無失　三念無失　四無異想　五無不定心　六無不知已舍　七欲無減　八精進無減　九念無減　十慧無減　十一解脫無減　十二解脫知見無減　十三一切身業隨智慧行　十四一切口業隨智慧行　十五一切意業隨智慧行　十六智慧知過去世無礙　十七智慧知未來世無礙　十八智慧知現在世無礙

次四無所畏而辯十八不共法者。諸佛十力之智內充。無畏之德外顯。故所有一切功德智慧。超過物表。不與世共。欲簡異一切凡聖所得。是以次而明之。此十八通名不共者。極地之法。不與凡夫二乘及諸菩薩共有。故云不共也。

一身無失　佛無量劫來。常用戒定智慧慈悲。以修于身。此諸功德滿足故。諸罪根本拔故。所謂一切不善。五住煩惱。及習氣俱盡也。一切身業。隨智慧行。故身無畏。

二口無失　無失因緣類。如身無失中說也。

三念無失　佛四念處心。長夜善修故。善修諸深禪定心不散亂故。善斷欲愛及法愛故。于諸法中。心無著故。得第一安隱處故。一切意業。隨智慧行。故念無失。

【現代漢語翻譯】現代漢語譯本：我應當獲得安穩，獲得無所畏懼的狀態，安住在聖主的境界。如同牛王在眾人之中發出獅子吼，能夠轉動梵輪（Dharmachakra，佛法之輪），任何沙門（Shramana，出家修行者）、婆羅門（Brahmana，祭司階層）、天神、魔、梵天，或者其他眾生，實際上都無法轉動這梵輪。這就是四無所畏的境界。

十八不共法初門第五十五

一、身無失；二、口無失；三、念無失；四、無異想；五、無不定心；六、無不知已舍；七、欲無減；八、精進無減；九、念無減；十、慧無減；十一、解脫無減；十二、解脫知見無減；十三、一切身業隨智慧行；十四、一切口業隨智慧行；十五、一切意業隨智慧行；十六、智慧知過去世無礙；十七、智慧知未來世無礙；十八、智慧知現在世無礙。

接下來解釋四無所畏和十八不共法。諸佛以十力（Ten Powers of a Buddha）的智慧充實內心，無畏的功德顯現於外。因此，所有一切功德和智慧都超越了一切事物，不與世俗共通。爲了區分于凡夫、二乘（聲聞和緣覺）以及諸菩薩所證得的境界，所以接著闡明這些。這十八種法統稱為不共法，因為這是極高境界的法，不與凡夫、二乘以及諸菩薩共同擁有，所以稱為不共。

一、身無失：佛在無量劫以來，常用戒律、禪定、智慧、慈悲來修養身。由於這些功德圓滿，所以諸罪的根本被拔除，也就是一切不善、五住煩惱（Five abodes of affliction），以及習氣都完全斷盡。一切身業都隨智慧而行，所以身無過失。

二、口無失：口無失的因緣與身無失中的說明類似。

三、念無失：佛的四念處（Four foundations of mindfulness）之心，長久以來都善於修習，因為善於修習各種深妙的禪定，心不散亂，因為善於斷除欲愛和法愛，對於一切法，心無執著，所以得到第一安穩處，一切意業都隨智慧而行，所以念無過失。

【English Translation】 English version: I should attain peace and security, and be without fear, abiding in the realm of the Holy Lord. Like a bull king roaring in the midst of a crowd, able to turn the Dharmachakra (Wheel of Dharma), no Shramana (wandering ascetics), Brahmana (priestly class), Deva (gods), Mara (demon), Brahma (creator god), or any other being can actually turn this Dharmachakra. This is the state of the Four Fearlessnesses.

The Fifty-fifth Initial Gate of the Eighteen Uncommon Qualities

No mistake in bodily conduct; 2. No mistake in verbal conduct; 3. No mistake in mindfulness; 4. No differentiated perception; 5. No unsteadiness of mind; 6. No relinquishment without knowledge; 7. No decrease in desire (to help beings); 8. No decrease in effort; 9. No decrease in mindfulness; 10. No decrease in wisdom; 11. No decrease in liberation; 12. No decrease in the knowledge and vision of liberation; 13. All bodily actions follow wisdom; 14. All verbal actions follow wisdom; 15. All mental actions follow wisdom; 16. Wisdom knows the past without obstruction; 17. Wisdom knows the future without obstruction; 18. Wisdom knows the present without obstruction.

Next, explaining the Four Fearlessnesses and the Eighteen Uncommon Qualities. The Buddhas are filled internally with the wisdom of the Ten Powers of a Buddha, and externally manifest the virtue of fearlessness. Therefore, all their merits and wisdom surpass everything and are not shared with the world. To distinguish them from the attainments of ordinary beings, the Two Vehicles (Shravakas and Pratyekabuddhas), and the Bodhisattvas, these are explained next. These eighteen qualities are collectively called uncommon because they are the Dharma of the highest state, not shared with ordinary beings, the Two Vehicles, or the Bodhisattvas, hence they are called uncommon.

No mistake in bodily conduct: The Buddha has cultivated the body with precepts, concentration, wisdom, and compassion for countless eons. Because these merits are complete, the root of all sins is eradicated, that is, all unwholesome things, the Five abodes of affliction, and habitual tendencies are completely exhausted. All bodily actions follow wisdom, therefore there is no fault in bodily conduct.
No mistake in verbal conduct: The causes and conditions for no mistake in verbal conduct are similar to those described in no mistake in bodily conduct.
No mistake in mindfulness: The Buddha's mind of the Four foundations of mindfulness has been well cultivated for a long time. Because he is skilled in cultivating various profound samadhis (meditative states), his mind is not scattered. Because he is skilled in cutting off desire for sensual pleasures and attachment to the Dharma, his mind is not attached to any Dharma. Therefore, he attains the first place of peace and security. All mental actions follow wisdom, therefore there is no fault in mindfulness.

四無異想　佛於一切眾生。無分別無遠近異想。平等普度。心無簡擇。如日出普照萬物是為無異想。

五無不定心　佛心一切細微亂盡離。常在禪定故。無不定心。

六無不知已舍　佛於一切法。悉皆照知方舍。無有一法不經心知而舍者。故名無不知已舍。

七欲無減　佛知善法恩故。雖具眾善。而常欲習諸善法。欲度一切故欲無減心無厭足故欲無減。譬如轉輪王馬寶。雖復一日周行四天下。遍意游不足。

八精進無減　佛身心二種精進滿足。常度一切。未曾休息。故名精進無減。

九念無減　佛於三世諸佛法。一切智慧相應故滿。足無減故名。念無減。

十慧無減　佛得一切智慧。十力四無所畏。四無礙智。成就圓極故。名慧無減。

十一解脫無減　佛具二種解脫。故名解脫無減。何等為二。一有為解脫。謂無漏智慧相應解脫也。二無為解脫。謂一切煩惱。都盡無餘也。

十二解脫知見無減。佛於一切解脫中。知見了了分明。故名解脫知見無減。所謂有為解脫。無為解脫。時解脫。不時解脫。慧解脫。俱解脫。不壞解脫。八解脫。不思議解脫。無礙解脫等。分別諸解脫相牢固。是解脫知見無減。

十三一切身業隨智慧行　佛先知。然後隨知起一切身業。故

【現代漢語翻譯】現代漢語譯本四無異想：佛陀對於一切眾生，沒有分別心，沒有遠近的差別觀念，平等普遍地救度，心中沒有選擇。就像太陽出來普遍照耀萬物一樣，這就是無異想。

五無不定心：佛陀的心對於一切細微的擾亂都已消除，常常處於禪定之中，所以沒有不定的心。

六無不知已舍：佛陀對於一切法，全部都照知之後才捨棄，沒有一種法是不經過內心知曉而捨棄的，所以稱為無不知已舍。

七欲無減：佛陀知道善法的恩德，所以雖然具備各種善，但常常想要修習各種善法，想要度化一切眾生，所以慾望沒有減少，內心沒有厭足，所以慾望沒有減少。譬如轉輪王（Chakravartin）的馬寶，即使一天之內周遊四天下，仍然覺得不夠。

八精進無減：佛陀的身和心兩種精進都圓滿，常常救度一切眾生，未曾休息，所以稱為精進無減。

九念無減：佛陀對於過去、現在、未來三世諸佛的法，一切智慧都相應，所以圓滿充足沒有減少，所以稱爲念無減。

十慧無減：佛陀獲得一切智慧，十力（Ten Powers of a Buddha），四無所畏（Four Fearlessnesses），四無礙智（Four Unimpeded Knowledges），成就圓滿到極點，所以稱為慧無減。

十一解脫無減：佛陀具有兩種解脫，所以稱為解脫無減。哪兩種呢？一是有為解脫，指的是與無漏智慧相應的解脫。二是無為解脫，指的是一切煩惱都已斷盡無餘。

十二解脫知見無減：佛陀對於一切解脫之中，知見清楚明白，所以稱為解脫知見無減。所謂有為解脫、無為解脫、時解脫、不時解脫、慧解脫、俱解脫、不壞解脫、八解脫（Eight Deliverances）、不思議解脫、無礙解脫等，分別各種解脫的相狀牢固，這就是解脫知見無減。

十三一切身業隨智慧行：佛陀先知道，然後隨著所知而發起一切身業，所以...

【English Translation】 English version Four Non-Differing Thoughts: The Buddha has no discrimination, no concept of near or far, towards all sentient beings. He delivers them equally and universally, without selective thought. Just as the sun rises and shines on all things, this is called non-differing thought.

Five Non-Unstable Mind: The Buddha's mind has eliminated all subtle disturbances and is constantly in meditative concentration, therefore, there is no unstable mind.

Six Non-Abandoning Without Knowing: The Buddha abandons all dharmas only after fully knowing them. There is not a single dharma that is abandoned without being known in the mind. Therefore, it is called non-abandoning without knowing.

Seven Desire Without Diminishment: The Buddha knows the grace of good dharmas, so although possessing all virtues, he constantly desires to practice all good dharmas, desiring to deliver all beings. Therefore, desire does not diminish, and the mind is never satisfied, so desire does not diminish. For example, the horse jewel of a Chakravartin (轉輪王), even if it travels around the four continents in a single day, it still feels insufficient.

Eight Diligence Without Diminishment: The Buddha's diligence in both body and mind is complete. He constantly delivers all beings without rest, therefore, it is called diligence without diminishment.

Nine Mindfulness Without Diminishment: The Buddha's mindfulness is complete and without diminishment because it corresponds to all the wisdom of the Buddhas of the three times (past, present, and future). Therefore, it is called mindfulness without diminishment.

Ten Wisdom Without Diminishment: The Buddha has attained all wisdom, the Ten Powers of a Buddha (十力), the Four Fearlessnesses (四無所畏), and the Four Unimpeded Knowledges (四無礙智), achieving perfect completion, therefore, it is called wisdom without diminishment.

Eleven Liberation Without Diminishment: The Buddha possesses two kinds of liberation, therefore, it is called liberation without diminishment. What are the two? First, conditioned liberation, which refers to liberation corresponding to non-outflow wisdom. Second, unconditioned liberation, which refers to the complete and utter exhaustion of all afflictions.

Twelve Liberation Knowledge and Vision Without Diminishment: The Buddha's knowledge and vision are clear and distinct in all liberations, therefore, it is called liberation knowledge and vision without diminishment. These include conditioned liberation, unconditioned liberation, liberation in time, liberation out of time, wisdom liberation, both-ways liberation, indestructible liberation, the Eight Deliverances (八解脫), inconceivable liberation, unimpeded liberation, etc. Distinguishing the characteristics of various liberations firmly, this is liberation knowledge and vision without diminishment.

Thirteen All Bodily Actions Follow Wisdom: The Buddha first knows, and then initiates all bodily actions according to what is known, therefore...

有所現處。無非佛事。利益一切。故名身業隨智慧行。

十四一切口業。隨智慧行　類如身業中分別。

十五一切意業。隨智慧行　類如身業中分別。

十六智慧知過去世無礙　佛智慧照知過去世。盡過去際。所有一切。若眾生法。若非眾生法。悉遍知無礙也。

十七智慧知未來世無礙　佛智慧照未來世。盡未來際。所有一切。若眾生法。若非眾生法。悉遍知無礙也。

十八智慧知現在世無礙　佛智慧照現在世盡現在際。所有一切。若眾生法。若非眾生法。悉遍知無礙也。

大慈大悲初門第五十六

一大慈　二大悲

次十八不共法而辯大慈大悲者。諸佛得十八不共法等法。常在大慈悲住故。慈善根力。普熏三業。於十方世界普現而作佛事。利益一切。故次而辯之。釋慈悲之名。雖同四無量中。而體殊別。非可為類。故至極果。方得受于大名也。

一大慈　佛住大慈心中。以大慈善根力故。能實與一切眾生世間樂及出世間樂。故云慈能與樂。若四無量中慈。雖心念與樂。而眾生實未得樂。故不名大也。有二種與樂。一住大慈三昧。慈力冥熏。隨所應得樂眾生。各得安樂。二慈三昧力。普現三業。隨有應得樂眾生見聞知者。各獲安樂。故名大慈。即是如意珠王

【現代漢語翻譯】現代漢語譯本

『有所現處。無非佛事。利益一切。故名身業隨智慧行。』

無論顯現於何處，無一不是佛的事業，利益一切眾生，所以稱為身業隨著智慧而行。

『十四一切口業。隨智慧行　類如身業中分別。』

一切口業，都隨著智慧而行，類似於身業中的分別。

『十五一切意業。隨智慧行　類如身業中分別。』

一切意業，都隨著智慧而行，類似於身業中的分別。

『十六智慧知過去世無礙　佛智慧照知過去世。盡過去際。所有一切。若眾生法。若非眾生法。悉遍知無礙也。』

智慧了知過去世沒有障礙。佛的智慧照見過去世，窮盡過去的所有，無論是眾生之法，還是非眾生之法，全部普遍知曉而沒有障礙。

『十七智慧知未來世無礙　佛智慧照未來世。盡未來際。所有一切。若眾生法。若非眾生法。悉遍知無礙也。』

智慧了知未來世沒有障礙。佛的智慧照見未來世，窮盡未來的所有，無論是眾生之法，還是非眾生之法，全部普遍知曉而沒有障礙。

『十八智慧知現在世無礙　佛智慧照現在世盡現在際。所有一切。若眾生法。若非眾生法。悉遍知無礙也。』

智慧了知現在世沒有障礙。佛的智慧照見現在世，窮盡現在的全部，無論是眾生之法，還是非眾生之法，全部普遍知曉而沒有障礙。

『大慈大悲初門第五十六』

大慈大悲初門第五十六

『一大慈　二大悲』

一大慈，二大悲

『次十八不共法而辯大慈大悲者。諸佛得十八不共法（Eighteen Unshared Dharmas of a Buddha）等法。常在大慈悲住故。慈善根力。普熏三業。於十方世界普現而作佛事。利益一切。故次而辯之。釋慈悲之名。雖同四無量中。而體殊別。非可為類。故至極果。方得受于大名也。』

接下來闡述十八不共法而論述大慈大悲。諸佛獲得十八不共法等法，常住于大慈大悲之中。慈善的根基和力量，普遍薰染身口意三業，在十方世界普遍顯現而行佛事，利益一切眾生，所以接著論述。解釋慈悲的名稱，雖然與四無量心（Four Immeasurables）中的慈悲相同，但本體卻有差別，不可歸為一類。所以達到最高的果位，才能承受大慈大悲的名稱。

『一大慈　佛住大慈心中。以大慈善根力故。能實與一切眾生世間樂及出世間樂。故云慈能與樂。若四無量中慈。雖心念與樂。而眾生實未得樂。故不名大也。有二種與樂。一住大慈三昧（Great Loving-kindness Samadhi）。慈力冥熏。隨所應得樂眾生。各得安樂。二慈三昧力。普現三業。隨有應得樂眾生見聞知者。各獲安樂。故名大慈。即是如意珠王』

一大慈。佛安住在大慈心中，以大慈善的根基和力量，能夠真實地給予一切眾生世間的快樂以及出世間的快樂，所以說慈能給予快樂。如果四無量心中的慈，雖然心中想著給予快樂，但是眾生實際上沒有得到快樂，所以不稱為大慈。有兩種給予快樂的方式：一是安住在大慈三昧中，慈悲的力量暗中薰染，隨著應當得到快樂的眾生，各自得到安樂；二是慈悲三昧的力量，普遍顯現身口意三業，隨著應當得到快樂的眾生，凡是見到、聽到、知道的，各自獲得安樂，所以稱為大慈，就是如意珠王（Wish-fulfilling Jewel King）。

【English Translation】 English version

'Wherever it appears, it is nothing but Buddha's work, benefiting all. Therefore, it is called body karma following the conduct of wisdom.'

Wherever it manifests, it is all the work of the Buddha, benefiting all beings. Therefore, it is called body karma following the conduct of wisdom.

'Fourteen, all verbal karma follows the conduct of wisdom, similar to the distinctions in body karma.'

All verbal karma follows the conduct of wisdom, similar to the distinctions in body karma.

'Fifteen, all mental karma follows the conduct of wisdom, similar to the distinctions in body karma.'

All mental karma follows the conduct of wisdom, similar to the distinctions in body karma.

'Sixteen, wisdom knows the past without obstruction. Buddha's wisdom illuminates and knows the past, exhausting all of the past, whether it is the dharma of sentient beings or the dharma of non-sentient beings, all are universally known without obstruction.'

Wisdom knows the past without obstruction. The Buddha's wisdom illuminates and knows the past, exhausting all of the past, whether it is the dharma of sentient beings or the dharma of non-sentient beings, all are universally known without obstruction.

'Seventeen, wisdom knows the future without obstruction. Buddha's wisdom illuminates the future. Exhausting all of the future, whether it is the dharma of sentient beings or the dharma of non-sentient beings, all are universally known without obstruction.'

Wisdom knows the future without obstruction. The Buddha's wisdom illuminates the future, exhausting all of the future, whether it is the dharma of sentient beings or the dharma of non-sentient beings, all are universally known without obstruction.

'Eighteen, wisdom knows the present without obstruction. Buddha's wisdom illuminates the present, exhausting all of the present, whether it is the dharma of sentient beings or the dharma of non-sentient beings, all are universally known without obstruction.'

Wisdom knows the present without obstruction. The Buddha's wisdom illuminates the present, exhausting all of the present, whether it is the dharma of sentient beings or the dharma of non-sentient beings, all are universally known without obstruction.

'The Initial Gate of Great Loving-Kindness and Great Compassion, Fifty-Sixth'

The Initial Gate of Great Loving-Kindness and Great Compassion, Fifty-Sixth

'One, Great Loving-Kindness; Two, Great Compassion'

One, Great Loving-Kindness; Two, Great Compassion

'Next, discussing Great Loving-Kindness and Great Compassion in relation to the Eighteen Unshared Dharmas (Eighteen Unshared Dharmas of a Buddha). Because all Buddhas attain the Eighteen Unshared Dharmas and other dharmas, they constantly abide in Great Loving-Kindness and Great Compassion. The roots and power of virtuous kindness universally permeate the three karmas (body, speech, and mind), universally manifesting in the ten directions to perform Buddha's work, benefiting all. Therefore, they are discussed next. Although the names of loving-kindness and compassion are the same as in the Four Immeasurables (Four Immeasurables), their essence is different and cannot be categorized together. Therefore, only upon reaching the ultimate fruit can one receive the name of Great.'

Next, discussing Great Loving-Kindness and Great Compassion in relation to the Eighteen Unshared Dharmas. Because all Buddhas attain the Eighteen Unshared Dharmas and other dharmas, they constantly abide in Great Loving-Kindness and Great Compassion. The roots and power of virtuous kindness universally permeate the three karmas, universally manifesting in the ten directions to perform Buddha's work, benefiting all. Therefore, they are discussed next. Although the names of loving-kindness and compassion are the same as in the Four Immeasurables, their essence is different and cannot be categorized together. Therefore, only upon reaching the ultimate fruit can one receive the name of 'Great'.

'One, Great Loving-Kindness. The Buddha abides in the mind of Great Loving-Kindness. Because of the roots and power of Great Virtuous Kindness, they can truly give all sentient beings worldly happiness and transcendental happiness. Therefore, it is said that loving-kindness can give happiness. If it is the loving-kindness in the Four Immeasurables, although the mind thinks of giving happiness, sentient beings do not actually receive happiness, so it is not called Great. There are two ways of giving happiness: first, abiding in the Great Loving-Kindness Samadhi (Great Loving-kindness Samadhi), the power of loving-kindness subtly influences, and sentient beings who should receive happiness each obtain peace and happiness; second, the power of loving-kindness samadhi universally manifests in the three karmas, and sentient beings who should receive happiness, whoever sees, hears, or knows, each obtains peace and happiness. Therefore, it is called Great Loving-Kindness, which is the Wish-fulfilling Jewel King (Wish-fulfilling Jewel King).'

身也。

二大悲　佛住大悲心中。以大悲善根力故。能實拔一切眾生世間苦。分段生死苦。及變易生死苦。故云悲能拔苦前四無量中悲。雖心念救苦。而眾生實未得脫苦。不名大悲也。有二種拔苦。意同慈中分別。但有拔苦之異。故名大即是藥樹王身也。

三十二相初門第五十七

三十二相名目既多非可具列第下。

次大慈大悲而辯三十二相。八十種好。八音。三念處等四科者。至論法身虛寂。豈有形聲心識之可見聞知乎。但以慈悲之力隨有應見清凈三業之機。而得樂免苦者。即便為現端嚴相好。及妙音聲平等三念。與樂拔苦之緣。故次慈悲而辯相好八音三念處也。今此三十二通云相者。相名有所表。發攬而可別。名之為相。如來應化之體。現此三十二相以表法身。眾德圓極。使見者愛敬知有勝德。可崇人天中尊。眾聖之王。故現三十二相也。

一足下安平如奩底　二足下千輻輪相　三手足指長勝餘人　四手足柔軟勝餘身份　五手足指合縵網勝餘人　六足跟具足滿好　七足趺高好根相稱　八如伊尼延鹿王腨纖好　九立手摩膝　十陰藏相如馬王　十一身縱廣等　十二一一毛孔生青色柔軟　十三毛上向青色柔軟右旋　十四金色光其相微妙　十五身光面各一丈　十六面板薄細滑不受塵水不

【現代漢語翻譯】現代漢語譯本：身（kaya）也。

二、大悲：佛住在（一切眾生的）大悲心中。以大悲的善根力量，能夠真實地拔除一切眾生世間的苦難，包括分段生死苦，以及變易生死苦。所以說悲能拔苦，（這是）前四無量心中（的）悲。雖然心中念著救苦，而眾生實際上沒有脫離苦難，不能稱為大悲。有兩種拔苦，意思與慈心中（的）分別相同。但有拔苦的差異，所以名為大，即是藥樹王身（Bhaisajya-raja-kaya）也。

三十二相初門第五十七

三十二相的名目繁多，無法全部列舉，以下（僅列舉部分）。

其次，在大慈大悲之後辨析三十二相、八十種好、八音、三念處等四科，是因為如果論及法身的虛空寂靜，哪裡有形體聲音心識可以被看見聽見知道呢？只是憑藉慈悲的力量，隨著眾生應被見到的清凈三業的機緣，而得以快樂免除痛苦的人，佛就為他們顯現端莊的相好，以及美妙的聲音和平等的三念，作為給予快樂拔除痛苦的因緣。所以在大慈大悲之後辨析相好、八音、三念處。現在這三十二（種）通稱為相，相的含義是（有所）表徵，可以被把握而加以區別，稱之為相。如來應化之體，顯現這三十二相以表徵法身眾德圓滿，使見到的人愛慕敬重，知道（佛）有殊勝的功德，可以被尊崇為天人中的尊者，眾聖之王，所以顯現三十二相。

一、足下安平如奩底：腳底平坦，像鏡匣的底一樣。二、足下千輻輪相：腳底有千輻輪相（cakra）。三、手足指長勝餘人：手指和腳趾比其他人長。四、手足柔軟勝餘身份：手和腳的面板比其他身體部位柔軟。五、手足指合縵網勝餘人：手指和腳趾之間有縵網相，勝過其他人。六、足跟具足滿好：腳後跟飽滿圓潤。七、足趺高好根相稱：腳背高起，與腳踝相稱。八、如伊尼延鹿王腨纖好：小腿像伊尼延鹿王（Eneya）一樣纖細美好。九、立手摩膝：站立時，手可以觸及膝蓋。十、陰藏相如馬王：生殖器隱藏，像馬王一樣。十一、身縱廣等：身高和臂展相等。十二、一一毛孔生青色柔軟：每個毛孔都長出青色柔軟的毛髮。十三、毛上向青色柔軟右旋：毛髮向上生長，呈青色柔軟，並向右旋轉。十四、金色光其相微妙：身體發出金色的光芒，其相微妙。十五、身光面各一丈：身體周圍的光芒四面各有一丈。十六、面板薄細滑不受塵水不：面板薄而細膩光滑，不沾染塵土和水。

【English Translation】 English version: Kaya (body).

Great Compassion: The Buddha dwells in the heart of great compassion (for all beings). By the power of the good roots of great compassion, (the Buddha) is able to truly uproot the suffering of all sentient beings in the world, including the suffering of segmented birth and death (duhkha), and the suffering of transformation birth and death (duhkha). Therefore, it is said that compassion can uproot suffering, which is the compassion (karuna) among the four immeasurables (catvāri apramāṇāni). Although the mind thinks of saving beings from suffering, if sentient beings have not actually escaped suffering, it cannot be called great compassion. There are two kinds of uprooting suffering, the meaning of which is the same as the distinction in loving-kindness (maitrī). But there is a difference in uprooting suffering, so it is called great, which is the Bhaisajya-raja-kaya (Medicine King Body).

The Initial Gate of the Thirty-Two Marks, Chapter Fifty-Seven

The names of the thirty-two marks are numerous and cannot all be listed; the following (are only some of them).

Next, after great loving-kindness and great compassion, the four categories of the thirty-two marks, the eighty minor marks, the eight kinds of voice, and the three establishments of mindfulness are discussed. If we discuss the emptiness and stillness of the Dharma body (Dharmakaya), where can form, sound, mind, and consciousness be seen, heard, and known? It is only by the power of loving-kindness and compassion that, according to the opportunity of the pure three karmas (tri-karma) of sentient beings who should be seen, those who can obtain happiness and be freed from suffering, the Buddha manifests dignified marks and characteristics, as well as wonderful sounds and the equal three establishments of mindfulness, as the causes and conditions for giving happiness and uprooting suffering. Therefore, after loving-kindness and compassion, the marks and characteristics, the eight kinds of voice, and the three establishments of mindfulness are discussed. Now, these thirty-two are commonly called marks. The meaning of a mark is that it represents something, can be grasped and distinguished, and is called a mark. The body of the Tathagata (Tathāgata) manifested in response to beings displays these thirty-two marks to represent the perfection of all virtues of the Dharma body, so that those who see it will love and respect it, and know that (the Buddha) has superior merits and can be revered as the honored one among humans and gods, the king of all sages. Therefore, the thirty-two marks are manifested.

Level feet: The soles of the feet are level, like the bottom of a mirror box.
Wheels on soles: The soles of the feet have the marks of thousand-spoked wheels (cakra).
Long fingers and toes: The fingers and toes are longer than those of other people.
Soft hands and feet: The skin of the hands and feet is softer than other parts of the body.
Webbed fingers and toes: There are web-like membranes between the fingers and toes, surpassing those of other people.
Full heels: The heels are full and rounded.
High insteps: The insteps are high and well-proportioned to the ankles.
Slender calves: The calves are as slender and beautiful as those of the Eneya deer king.
Reaching knees: When standing, the hands can touch the knees.
Retractile genitals: The genitals are hidden, like those of a horse king.
Equal height and span: The height and arm span are equal.
Blue pores: Each pore emits a blue, soft hair.
Upward hair: The hair grows upward, is blue and soft, and curls to the right.
Golden body: The body emits a golden light, and its form is subtle.
Body halo: The halo around the body extends one fathom in each direction.
Delicate skin: The skin is thin, fine, and smooth, and does not retain dust or water.

停蚊蚋　十七兩足下兩手兩肩項中七處滿　十八兩腋下滿　十九身上如師子　二十身端直　二十一肩圓好　二十二四十齒具足　二十三齒白凈齊密而根深　二十四四牙最白而大　二十五頰車如師子　二十六咽中津液得味中上味　二十七舌大薄覆面至髮際　二十八梵音深遠如伽陵頻伽聲　二十九眼色如金精　三十眼𥇒如牛王　三十一眉間白毫相如兜羅綿　三十二頂肉髻成

八十種好初門第五十八

八十種好名目既多非可具列第下。

次三十二相而辯八十種好者。相好乃同。是色法皆為莊嚴。顯發佛身。但相總而好別。相若無好則不圓滿。輪王釋梵亦有相。以無好故。相不微妙。故次相而辯好也。通云好者可愛樂也。以八十種好莊嚴身。故天人一切之所愛樂。故云好也。即是以慈修身故。有此清凈相好之身業也。

一無見頂相　二鼻高好孔不現　三眉如初月紺琉璃色　四耳輪輻相埵成　五身堅實如那羅延　六骨際如鉤鎖　七身一時回如象王　八行時足去地四寸而印文現　九爪如赤銅色薄而細澤　十膝骨堅著圓好　十一身清潔　十二身柔軟　十三身不曲　十四指長纖圓　十五指文藏覆　十六脈深不現　十七踝不現　十八身潤澤　十九身自持不逶迤　二十身滿足　二十一容儀備足　二十二容儀滿足

【現代漢語翻譯】現代漢語譯本停蚊蚋（一種草藥）十七，兩足下、兩手、兩肩、項中七處都充滿。十八，兩腋下充滿。十九，身上像師子（獅子）。二十，身體端正筆直。二十一，肩膀圓潤美好。二十二，四十顆牙齒全部具備。二十三，牙齒潔白、整齊、緊密，而且牙根深固。二十四，四顆犬牙最為潔白而碩大。二十五，面頰像師子（獅子）一樣。二十六，咽喉中的津液，能嚐到美味中的上品美味。二十七，舌頭又大又薄，能夠覆蓋面部直至髮際。二十八，聲音像梵音一樣深遠，如同伽陵頻伽（妙音鳥）的聲音。二十九，眼睛的顏色如同金精（黃金的精華）。三十，眼睛的睫毛如同牛王一樣。三十一，眉間的白毫相，如同兜羅綿（極柔軟的棉花）。三十二，頭頂上的肉髻自然形成。

八十種好初門第五十八

八十種好的名目繁多，無法全部列舉，僅列出以下。

在三十二相之後辨別八十種好，是因為相和好是相同的。都是色法，都用來莊嚴和彰顯佛身。但是相是總體的，好是細微的差別。相如果沒有好，就不圓滿。轉輪王、釋提桓因（帝釋天）也有相，因為沒有好，所以相不微妙。所以要在相之後辨別好。通俗地說，好就是可愛和令人喜悅。用八十種好來莊嚴身體，所以天人和一切眾生都喜愛和樂於見到，所以稱為好。這是因為以慈悲修身，所以才有這種清凈相好的身業。

一、無見頂相（無法看見頂端的相）。二、鼻子高挺美好，鼻孔不外露。三、眉毛像新月一樣，呈現紺青色，如同琉璃般光澤。四、耳朵的輪廓和耳垂完美。五、身體堅實，如同那羅延（金剛力士）一樣。六、骨骼連線處如同鉤鎖一樣。七、身體能夠一時之間完全迴旋，如同象王一樣。八、行走時，雙腳離開地面四寸，並且足底的紋路清晰顯現。九、指甲的顏色如同赤銅色，薄而細，並且有光澤。十、膝蓋骨堅固貼合，圓潤美好。十一、身體清潔。十二、身體柔軟。十三、身體不彎曲。十四、手指細長而圓潤。十五、手指的紋路隱藏不露。十六、脈絡深藏不顯。十七、腳踝不外露。十八、身體潤澤。十九、身體能夠自我支撐，不搖擺。二十、身體豐滿圓滿。二十一、容貌和儀態完備。二十二、容貌和儀態圓滿。

【English Translation】 English version Stopping mosquitoes and gnats, seventeen, the seven places under both feet, both hands, both shoulders, and in the neck are full. Eighteen, the area under both armpits is full. Nineteen, the body is like a lion. Twenty, the body is upright and straight. Twenty-one, the shoulders are round and beautiful. Twenty-two, all forty teeth are complete. Twenty-three, the teeth are white, clean, even, close together, and the roots are deep. Twenty-four, the four canine teeth are the whitest and largest. Twenty-five, the cheeks are like a lion's. Twenty-six, the saliva in the throat tastes the best of the best. Twenty-seven, the tongue is large and thin, covering the face up to the hairline. Twenty-eight, the sound of the Brahma voice is deep and far-reaching, like the sound of a Kalaviṅka (a mythical bird with a beautiful voice). Twenty-nine, the color of the eyes is like gold essence. Thirty, the eyelashes are like those of a bull king. Thirty-one, the white hair between the eyebrows is like soft cotton (Kapok). Thirty-two, the protuberance of flesh on the top of the head forms naturally.

The Initial Gate of the Eighty Minor Marks, Fifty-eighth

The names of the eighty minor marks are numerous and cannot all be listed; only the following are.

To distinguish the eighty minor marks after the thirty-two major marks is because the marks and the minor marks are the same. Both are forms (rūpa) and are used to adorn and manifest the Buddha's body. However, the marks are general, and the minor marks are specific differences. If the marks do not have the minor marks, they are not complete. Wheel-turning kings (cakravartin) and Śakra (ruler of the devas) also have marks, but because they do not have the minor marks, the marks are not subtle. Therefore, the minor marks are distinguished after the marks. Generally speaking, 'good' means lovable and delightful. Because the body is adorned with the eighty minor marks, gods, humans, and all beings love and delight in seeing it, so it is called 'good.' This is because the body is cultivated with loving-kindness (mettā), so there is this pure body karma of marks and minor marks.

The mark of the invisible crown of the head (Uṣṇīṣa).
The nose is high and beautiful, and the nostrils are not visible.
The eyebrows are like a crescent moon, the color of dark blue lapis lazuli.
The earlobes are perfectly formed.
The body is as firm as Narayana (a deity known for strength).
The joints are like hooked locks.
The body can turn completely in an instant, like an elephant king.
When walking, the feet leave the ground four inches, and the patterns on the soles of the feet are clearly visible.
The nails are the color of red copper, thin, fine, and lustrous.
The kneecaps are firm, round, and beautiful.
The body is clean.
The body is soft.
The body is not crooked.
The fingers are long, slender, and round.
The lines on the fingers are hidden and not exposed.
The veins are deep and not visible.
The ankles are not exposed.
The body is radiant.
The body can support itself and does not sway.
The body is full and complete.
The appearance and demeanor are complete.
The appearance and demeanor are perfect.

二十三住處安無能動者　二十四威振一切　二十五一切樂觀　二十六面不長大　二十七正容貌不撓色　二十八面具滿足　二十九唇如頻婆果色　三十言音深遠　三十一臍深圓好　三十二毛右旋　三十三手足滿　三十四手足如意　三十五手文明直　三十六手文長　三十七手文不斷　三十八一切噁心眾生見者和悅　三十九面廣姝好　四十面凈滿如月　四十一隨眾生意和悅與語　四十二毛孔出香氣　四十三口出無上香　四十四儀容如師子　四十五進止如象王　四十六行法如鵝王　四十七頭如摩陀那果　四十八一切聲分具足　四十九四牙白利　五十舌色赤　五十一舌薄　五十二毛紅色　五十三毛軟凈　五十四廣長眼　五十五孔門相具　五十六手足赤白如蓮華色　五十七臍不出　五十八腹不現　五十九細腹　六十身不傾動　六十一身持重　六十二其身大　六十三身長　六十四手足軟凈滑澤　六十五四邊光各一丈長　六十六光照身而行　六十七等視眾生　六十八不輕眾生　六十九隨眾生音聲不增不減　七十說法不著　七十一隨眾生語言而說法　七十二發音報眾聲　七十三次第有因緣說法　七十四一切眾生不能盡觀相　七十五觀無厭足　七十六發長好　七十七發不亂　七十八發旋好　七十九髮色青珠　八十手足有德相(坐禪三昧經

【現代漢語翻譯】現代漢語譯本二十三、安住于任何事物都無法動搖的境界。二十四、威嚴震懾一切。二十五、對一切事物都樂觀。二十六、面容不顯得狹長。二十七、端正的容貌不會因外物而改變神色。二十八、面部的各個器官都完美無缺。二十九、嘴唇的顏色如同頻婆果（一種紅色水果）的顏色。三十、說話的聲音深沉而悠遠。三十一、肚臍深陷且圓潤美好。三十二、毛髮向右旋轉。三十三、手和腳都飽滿。三十四、手和腳都能如意。三十五、手上的紋路清晰而筆直。三十六、手上的紋路很長。三十七、手上的紋路沒有中斷。三十八、一切心懷惡意的人見到他都會心生喜悅。三十九、面容寬廣而美麗。四十、面容潔凈而圓滿，如同滿月。四十一、能隨順眾生的心意，以和悅的態度與他們交談。四十二、每個毛孔都能散發出香氣。四十三、口中能散發出無上的香氣。四十四、儀態威嚴如獅子。四十五、行走進退如象王般穩重。四十六、行持佛法如鵝王般優雅。四十七、頭部如同摩陀那果（一種圓形水果）。四十八、具備一切聲音的特質。四十九、四顆牙齒潔白而鋒利。五十、舌頭的顏色是紅色的。五十一、舌頭很薄。五十二、毛髮的顏色是紅色的。五十三、毛髮柔軟而乾淨。五十四、眼睛又寬又長。五十五、身體的各個孔竅都具備完美的相。五十六、手和腳的顏色紅白相間，如同蓮花的顏色。五十七、肚臍不突出。五十八、腹部不顯露。五十九、腹部纖細。六十、身體不會輕易傾斜或晃動。六十一、身體穩重。六十二、身體高大。六十三、身材修長。六十四、手和腳柔軟、乾淨且光滑。六十五、身體四邊都散發著一丈長的光芒。六十六、光芒照耀著身體而行。六十七、平等地看待一切眾生。六十八、不輕視任何眾生。六十九、隨著眾生的聲音說法，聲音不會增加也不會減少。七十、說法時不會執著于任何事物。七十一、隨著眾生的語言而說法。七十二、發出的聲音能迴應眾生的聲音。七十三、按照次第和因緣說法。七十四、一切眾生都無法完全看清他的相。七十五、觀看他的相，永遠不會感到厭倦。七十六、頭髮長而美好。七十七、頭髮不會散亂。七十八、頭髮的旋紋美好。七十九、頭髮的顏色如同青色的寶石。八十、手和腳具有功德之相（出自《坐禪三昧經》）。

【English Translation】 English version 23. Abiding in a state unmoved by anything. 24. Awe-inspiring to all. 25. Optimistic about everything. 26. The face does not appear long and narrow. 27. A dignified countenance that does not change color due to external factors. 28. All features of the face are complete and perfect. 29. Lips are the color of the Bimba fruit (a red fruit). 30. The voice is deep and far-reaching. 31. The navel is deep, round, and beautiful. 32. The hair whorls turn to the right. 33. Hands and feet are full and well-formed. 34. Hands and feet are as one wishes. 35. The lines on the hands are clear and straight. 36. The lines on the hands are long. 37. The lines on the hands are unbroken. 38. All beings with evil intentions feel joy upon seeing him. 39. The face is broad and beautiful. 40. The face is pure and full like the moon. 41. He speaks to beings in accordance with their minds, with a gentle and pleasing manner. 42. Fragrance emanates from every pore. 43. Supreme fragrance emanates from the mouth. 44. The demeanor is like a lion. 45. Walking and standing are as steady as an elephant king. 46. Practicing the Dharma is as elegant as a goose king. 47. The head is like a Madana fruit (a round fruit). 48. Possessing all qualities of sound. 49. The four teeth are white and sharp. 50. The color of the tongue is red. 51. The tongue is thin. 52. The color of the hair is red. 53. The hair is soft and clean. 54. The eyes are wide and long. 55. All bodily orifices possess perfect characteristics. 56. The color of the hands and feet is red and white, like the color of a lotus flower. 57. The navel does not protrude. 58. The abdomen is not visible. 59. The abdomen is slender. 60. The body does not easily tilt or sway. 61. The body is stable and weighty. 62. The body is large. 63. The stature is tall. 64. The hands and feet are soft, clean, and smooth. 65. Light extends one 'zhang' (a Chinese unit of measurement) from all four sides of the body. 66. The light illuminates the body as it moves. 67. He regards all beings equally. 68. He does not look down on any being. 69. He speaks the Dharma in accordance with the sounds of beings, without increasing or decreasing the sound. 70. He does not cling to anything when teaching the Dharma. 71. He teaches the Dharma in accordance with the languages of beings. 72. The sound emitted responds to the sounds of beings. 73. He teaches the Dharma in a sequential manner, based on causes and conditions. 74. All beings cannot fully perceive his form. 75. Viewing his form, one never tires. 76. The hair is long and beautiful. 77. The hair is not disheveled. 78. The hair whorls are beautiful. 79. The color of the hair is like a blue gem. 80. The hands and feet possess virtuous marks (from the 'Sitting Meditation Samadhi Sutra').

云胸有德字手足有吉字)

八音初門第五十九

一極好　二柔軟　三和適　四尊慧　五不女　六不誤　七深遠　八不竭

次相好而辯八音者。若佛以相好端嚴。發見者之善心。音聲理當清妙。起聞者之信敬。故次相好而明八音也。此八通云音者。詮理之聲。謂之為音。佛所出聲。凡有詮辯。言辭清雅。聞者無厭。聽之無足。能為一切。作與樂拔苦因緣。莫若聞聲之益。即是以慈修口。故有八音清凈之口業。

一極好音　一切諸天賢聖。雖各有好音好之未極。佛報圓極。故出音聲清雅。能令聞者無厭。皆入好道。好中之最好。故名極好音也。

二柔軟音　佛德慈善故。所出音聲。巧順物情。能令聞者喜悅。聽之無足。皆舍剛強之心。自然入律行。故名柔軟音。

三和適音　佛居中道之理。巧解從容。故所出音聲。調和中適。能令聞者。心皆和融。因聲會理。故名和適音。

四尊慧音　佛德尊高。慧心明徹。故所出音聲。能令聞者尊重解慧開明。故名尊慧音。

五不女音　佛住首楞嚴定。常有世雄之德。久已離於雌軟之心。故所出言聲。能令一切聞者敬畏。天魔外道。莫不歸伏。名不女音。

六不誤音　佛智圓明。照了無謬。故所出音聲。詮論無失。能令聞者。

【現代漢語翻譯】現代漢語譯本（云胸有德字手足有吉字）

八音初門第五十九

一極好二柔軟三和適四尊慧（具有尊貴智慧）五不女六不誤七深遠八不竭

其次，從相好來辨別八音。佛以相好端莊嚴正，引發見者的善心。音聲的道理應當清澈美妙，引起聽聞者的信敬之心。所以接著相好來闡明八音。這八種通稱為『音』，是詮釋真理的聲音，稱之為音。佛所發出的聲音，凡是具有詮釋辨析，言辭清雅，聽聞者不會厭倦，聽了還覺得不夠，能為一切眾生，作為給予快樂、拔除痛苦的因緣，沒有比聽聞佛的聲音更有益處的了。這正是因為以慈悲修養口業，所以具有八種清凈的口業。

一、極好音：一切諸天賢聖，雖然各自有好音，但好到沒有達到極致。佛的果報圓滿至極，所以發出的聲音清澈雅正，能使聽聞者沒有厭倦，都進入好的道路。在所有好音中是最好的，所以稱為『極好音』。

二、柔軟音：佛的德行慈善，所以發出的聲音，巧妙地順應萬物的情感，能使聽聞者喜悅，聽了還覺得不夠，都捨棄剛強之心，自然而然地進入戒律的修行。所以稱為『柔軟音』。

三、和適音：佛處於中道的真理，巧妙地理解從容，所以發出的聲音，調和中正適宜，能使聽聞者，內心都和諧融洽，因聲音而領會真理。所以稱為『和適音』。

四、尊慧音：佛的德行尊貴高尚，智慧之心明亮透徹，所以發出的聲音，能使聽聞者尊重並理解智慧，開啟光明。所以稱為『尊慧音』。

五、不女音：佛安住在首楞嚴定中，常有世間雄偉的德行，早已遠離了雌性柔弱的心態。所以發出的言語聲音，能使一切聽聞者敬畏。天魔外道，沒有不歸順降伏的。稱為『不女音』。

六、不誤音：佛的智慧圓滿光明，照亮一切沒有謬誤。所以發出的聲音，詮釋論述沒有缺失，能使聽聞者。

【English Translation】 English version (Clouds on the chest have the character '德' (virtue), hands and feet have the character '吉' (auspicious))

Chapter Fifty-Nine: Preliminary Gate of the Eight Sounds

One: Utmostly Excellent, Two: Gentle, Three: Harmonious and Appropriate, Four: Venerable Wisdom, Five: Not Feminine, Six: Not Erroneous, Seven: Profound and Far-Reaching, Eight: Inexhaustible

Next, to distinguish the Eight Sounds by means of the physical characteristics. Just as the Buddha, with dignified and majestic physical characteristics, evokes the good heart of the beholder, the principle of sound should be clear and wonderful, arousing faith and reverence in the listener. Therefore, the Eight Sounds are explained following the physical characteristics. These eight are commonly called 'Sounds,' which are voices that explain the truth, and are called 'Sounds.' The sounds emitted by the Buddha, whenever they have explanation and analysis, with clear and elegant words, listeners will not be tired of hearing them, and will not feel satisfied even after listening for a long time. They can be the cause and condition for giving joy and removing suffering for all beings. Nothing is more beneficial than hearing the Buddha's voice. This is precisely because of cultivating the mouth with compassion, hence possessing the pure karma of the mouth with the Eight Sounds.

One: Utmostly Excellent Sound: All the devas (gods) and sages, although each has good sounds, their goodness has not reached the ultimate. The Buddha's retribution is perfectly complete, so the emitted sound is clear and elegant, able to make listeners not tired of hearing it, and all enter the good path. It is the best among all good sounds, therefore it is called 'Utmostly Excellent Sound.'

Two: Gentle Sound: Because the Buddha's virtue is kind and compassionate, the emitted sound skillfully accords with the feelings of all beings, able to make listeners joyful, and not feel satisfied even after listening for a long time. They all abandon their stubborn hearts and naturally enter the practice of precepts. Therefore, it is called 'Gentle Sound.'

Three: Harmonious and Appropriate Sound: The Buddha abides in the principle of the Middle Way, skillfully understanding with composure, so the emitted sound is harmonious, balanced, and appropriate, able to make listeners' hearts harmonious and融洽 (róngqià - harmonious). They understand the truth through the sound. Therefore, it is called 'Harmonious and Appropriate Sound.'

Four: Venerable Wisdom Sound: The Buddha's virtue is venerable and lofty, and the mind of wisdom is bright and clear, so the emitted sound is able to make listeners respect and understand wisdom, and open up enlightenment. Therefore, it is called 'Venerable Wisdom Sound.'

Five: Not Feminine Sound: The Buddha abides in the Śūraṅgama Samādhi (steadfast meditation), and always has the virtue of a hero in the world, having long abandoned the feminine and soft mentality. Therefore, the emitted speech sound is able to make all listeners revere and fear. Devas (demons) and heretics, none do not submit and surrender. It is called 'Not Feminine Sound.'

Six: Not Erroneous Sound: The Buddha's wisdom is complete and bright, illuminating everything without error. Therefore, the emitted sound, explaining and discussing without fault, is able to make listeners.

各獲正見。離於九十五種之邪非。故名不誤音。

七深遠音　佛智照窮。如如實際之底。行位高極。故所出音聲。從臍而起。徹至十方。令近聞非大遠聞不小。皆悟甚深之理。梵行高遠。故名深遠音也。

八不竭音　如來極果。願行無盡。是以住于無盡法藏。故出音聲。滔滔無盡。其響不竭。能令聞者尋其語義。無盡無遺。至成無盡常住之果。故名不竭音也。

三念處初門第六十

一不一心聽法不以為憂去　二一心聽者不以為喜　三常行舍心行

次八音而辯三念處者。既八音為物開演正法。聽者善惡不同。必有信毀違順之別。若無三念之德。豈能心地坦若虛空。泯無憂喜之相。故次八音而辯三念處也。此三通名念處者。慧心能緣。名之爲念。平等之理。不增不減。謂之為處。佛以慧心。緣于平等不增不減之理。是以違順學者。心無憂喜之相。故三通名念處。即是以慈修意。能現平等清凈之意業也。

一不一心聽法不以為憂　佛智了達不一心聽法之人。平等法界中。減退相畢竟不可得。故無憂相也。

二聽者一心不以為喜　佛智了達聽者平等法界中。增進相畢竟不可得。故無喜相也。

三常行舍心　佛智了達。一切眾生。即大涅槃。不可覆滅。故於一切言說。利益眾

【現代漢語翻譯】現代漢語譯本各自獲得正見（正確的見解）。脫離了九十五種邪惡的見解。所以叫做不誤音（不會錯誤的音聲）。

七、深遠音：佛的智慧照徹窮盡，到達如如實際（真如實相）的底蘊。修行位階達到極高境界。因此所發出的音聲，從臍輪升起，響徹十方。使近處聽聞的人不覺得聲音太大，遠處聽聞的人不覺得聲音太小，都能領悟到甚深的道理。梵行（清凈的行為）高尚深遠，所以叫做深遠音。

八、不竭音：如來證得最高的果位，願力與修行永無止境。因此安住于無盡的法藏之中。所以發出的音聲，滔滔不絕，其聲響永不窮盡。能使聽聞者探尋其語義，沒有窮盡，沒有遺漏，直至成就無盡常住的果位。所以叫做不竭音。

三念處初門第六十

一、對不專心聽法的人不感到憂愁；二、對專心聽法的人不感到歡喜；三、常行舍心（捨棄分別的心）。

接下來闡述八音與三念處的關係。既然八音是爲了眾生開示正法，聽法的人善惡不同，必然有信奉、譭謗、違背、順從的區別。如果沒有三念處的德行，怎麼能使心地像虛空一樣坦蕩，泯滅憂愁和歡喜的表象呢？所以緊接著八音之後闡述三念處。這三者都稱爲念處，慧心能夠緣取，叫做念。平等的道理，不增不減，叫做處。佛以慧心，緣于平等不增不減的道理，因此對於違背或順從的學者，心中沒有憂愁和歡喜的表象。所以三者都稱爲念處。這就是以慈悲修習意念，能夠顯現平等清凈的意業。

一、對不專心聽法的人不感到憂愁：佛的智慧明瞭通達，在平等法界中，不專心聽法的人，減退的現象畢竟是不可得的，所以沒有憂愁的表象。

二、對專心聽法的人不感到歡喜：佛的智慧明瞭通達，在平等法界中，專心聽法的人，增進的現象畢竟是不可得的，所以沒有歡喜的表象。

三、常行舍心：佛的智慧明瞭通達，一切眾生，即是大涅槃（不生不滅的境界），不可再次滅度，所以對於一切言說、利益眾生

【English Translation】 English version Each attains right view (correct understanding), departing from the ninety-five kinds of heretical views. Therefore, it is called 'Infallible Sound'.

Far-Reaching Sound: The Buddha's wisdom illuminates and exhausts the depths, reaching the bottom of Suchness Reality (Tathata, true reality). The level of practice is extremely high. Therefore, the sound emitted arises from the navel and penetrates the ten directions, so that those who hear it nearby do not find it too loud, and those who hear it far away do not find it too soft. All can awaken to the profound principles. The pure conduct (Brahmacharya) is noble and far-reaching, hence it is called 'Far-Reaching Sound'.
Inexhaustible Sound: The Tathagata attains the ultimate fruition, and the vows and practices are endless. Therefore, he dwells in the inexhaustible Dharma treasury. Thus, the sound emitted is滔滔不絕 (taotao bu jue, a continuous flow), and its resonance never ceases. It enables listeners to seek its meaning, without end or omission, until they achieve the endless and permanent fruition. Therefore, it is called 'Inexhaustible Sound'.

Sixty-Sixth Section of the Initial Gate of the Three Foundations of Mindfulness

Not being concerned about those who do not listen attentively to the Dharma; 2. Not being delighted by those who listen attentively; 3. Constantly practicing the mind of equanimity (舍心, she xin).

Next, the relationship between the eight sounds and the three foundations of mindfulness is explained. Since the eight sounds are for expounding the right Dharma to beings, the listeners differ in goodness and evil, and there must be distinctions of faith, slander, opposition, and compliance. If there were no virtues of the three foundations of mindfulness, how could the mind be as open as the void, obliterating the appearances of sorrow and joy? Therefore, the three foundations of mindfulness are explained after the eight sounds. These three are all called 'foundations of mindfulness' (念處, nian chu). The wisdom mind is able to perceive, which is called 'mindfulness' (念, nian). The principle of equality, neither increasing nor decreasing, is called 'foundation' (處, chu). The Buddha, with the wisdom mind, perceives the principle of equality, neither increasing nor decreasing. Therefore, for scholars who oppose or comply, there is no appearance of sorrow or joy in the mind. Therefore, all three are called 'foundations of mindfulness'. This is to cultivate intention with compassion, which can manifest the karma of intention that is equal and pure.

Not being concerned about those who do not listen attentively to the Dharma: The Buddha's wisdom clearly understands that, in the equal Dharma realm, the phenomenon of decline in those who do not listen attentively is ultimately unattainable, so there is no appearance of sorrow.
Not being delighted by those who listen attentively: The Buddha's wisdom clearly understands that, in the equal Dharma realm, the phenomenon of advancement in those who listen attentively is ultimately unattainable, so there is no appearance of joy.
Constantly practicing the mind of equanimity: The Buddha's wisdom clearly understands that all sentient beings are the Great Nirvana (大涅槃, da niepan, the state of non-birth and non-death), which cannot be extinguished again. Therefore, regarding all speech and benefiting sentient beings

生中。常行舍心也。故金剛般若經云。如是滅度無量眾生。實無眾生得滅度。

法界次第初門卷下之下

【現代漢語翻譯】現代漢語譯本：

在生死之中。經常實行捨棄之心。所以《金剛般若經》說：『像這樣滅度無量眾生，實際上沒有眾生得到滅度。』《法界次第初門》卷下之下

【English Translation】 English version:

In the midst of birth and death, one constantly practices the mind of renunciation (舍心, shě xīn - the mind of giving or letting go). Therefore, the Vajracchedika Prajnaparamita Sutra (金剛般若經, Jīngāng Bōrě Bōluómìjīng - Diamond Sutra) says: 'Thus, having liberated immeasurable beings, in reality, there are no beings that have attained liberation.' The Lower Part of the Second Volume of the First Gate of the Dharma Realm Sequence (法界次第初門卷下之下, Fǎjiè Cìdì Chūmén Juàn Xià zhī Xià)