T46n1929_四教義

大正藏第 46 冊 No. 1929 四教義

No. 1929

四教義卷第一

天臺山修禪寺智顗禪師撰

夫眾生機緣不一。是以教門種種不同。經云。自從得道夜乃至泥洹夜。所說之法皆實不虛。仰尋斯旨。彌有攸致。所以言之。夫道絕二途。畢竟者常樂。法唯一味。寂滅者歸真。然鹿野鶴林之文。七處八會之教。豈非無頓漸之異。不定秘密之殊。是以近代諸師各為理釋。今所立義意異前規。故略撰四教門用通。大師漸頓不定秘密之蹤。若能達斯旨者。則如來權實信矣。無方至人本跡淵哉難究。況復此漸頓不定秘密之跡。皆無滯也。今明此義略開七重。

第一釋四教名。第二辨所詮。第三明四門入理。第四明判位不同。第五明權實。第六約觀心。第七通諸經論也。第一釋四教名。四教者。一三藏教。二通教。三別教。四圓教。此四通言教者。教以詮理化物為義。大聖於四不可說用四悉檀。赴緣而有四說。說能詮理化轉物心。故言教也。化轉有三義。一轉惡為善。二轉迷成悟。三轉凡為聖。故教以詮理化物為義也。略為五意。一正釋四教名。二覈定四教。三引證。四料簡。五明經論用教多少不同。第一正釋四教名。即為四。一釋三藏教名。二釋通教名。三釋別教名。四釋

【現代漢語翻譯】現代漢語譯本大正藏第 46 冊 No. 1929 四教義 No. 1929 四教義卷第一天臺山修禪寺智顗（Zhiyi）禪師撰眾生的根器和機緣各不相同，因此佛陀所說的教法也各有不同。《經》中說：『自從得道之夜，乃至涅槃之夜，所說之法皆真實不虛。』仰慕並探尋這句話的旨意，越發覺得意義深遠。所以說，『道』超越了二元對立的途徑，最終達到常樂的境界；『法』只有一種味道，寂滅才能迴歸真如。然而，鹿野苑（Mrigadava）和鶴林（Kusinagara）的經文，七處八會（七處八會）的教法，難道不是有頓悟和漸悟的差異，以及不定和秘密的區別嗎？因此，近代諸位法師各自對這些教義進行理解和解釋。現在我所建立的義理與之前的規範不同，所以簡略地撰寫四教門，用來貫通大師的漸、頓、不定、秘密的軌跡。如果能夠通達這些旨意，就能相信如來的權巧方便和真實教義了。無方至人的本地和垂跡深遠難測。更何況這漸、頓、不定、秘密的軌跡，都沒有滯礙。現在闡明這個義理，略開七重含義。第一，解釋四教的名稱。第二，辨明四教所詮釋的義理。第三，闡明通過四門入理的方法。第四，闡明判位的不同。第五，闡明權巧和真實。第六，結合觀心。第七，貫通諸經論。第一，解釋四教的名稱。四教是：一、三藏教（Tripitaka teaching）。二、通教（Common teaching）。三、別教（Distinct teaching）。四、圓教（Perfect teaching）。這四種都稱為『教』，『教』以詮釋義理、化導眾生為意義。大聖在四種不可思議的情況下，運用四悉檀（Four Siddhanthas），應和不同的因緣而有四種說法。『說』能夠詮釋義理、化導、轉變眾生的心念，所以稱為『教』。化轉有三種意義：一、轉化惡為善。二、轉化迷惑為覺悟。三、轉化凡人為聖人。所以『教』以詮釋義理、化導眾生為意義。略分為五點：一、正式解釋四教的名稱。二、覈定四教。三、引經據典。四、簡別。五、闡明經論運用四教多少的不同。第一，正式解釋四教的名稱。即分為四點：一、解釋三藏教的名稱。二、解釋通教的名稱。三、解釋別教的名稱。四、解釋圓教的名稱。

【English Translation】 English version Taisho Tripitaka Volume 46, No. 1929, The Meaning of the Four Teachings No. 1929 The First Scroll of the Four Teachings Composed by Chan Master Zhiyi (智顗) of Tiantai Mountain's Chan Monastery The faculties and conditions of sentient beings are not uniform, therefore the teachings expounded by the Buddha are also diverse. The Sutra says: 'From the night of enlightenment to the night of Nirvana, all the Dharma spoken is true and not false.' Reverently seeking and exploring the meaning of this statement, one increasingly finds it profound. Therefore, it is said that 'the Path' transcends the dualistic paths, ultimately reaching the state of constant bliss; 'the Dharma' has only one flavor, and only through extinction can one return to the true nature. However, the texts of Mrigadava (鹿野苑) and Kusinagara (鶴林), the teachings of the Seven Assemblies and Eight Meetings (七處八會), are they not different in terms of sudden and gradual enlightenment, as well as distinct in terms of indeterminate and secret? Therefore, various masters in recent times have each interpreted these teachings. Now, the principles I establish are different from the previous norms, so I briefly compose the Four Teachings to connect the traces of the Master's gradual, sudden, indeterminate, and secret teachings. If one can understand these meanings, then one can believe in the Tathagata's expedient means and true teachings. The origin and manifestation of the boundless perfect man are profound and difficult to fathom. Moreover, these traces of gradual, sudden, indeterminate, and secret teachings are all without obstruction. Now, clarifying this meaning, I briefly open seven layers of meaning. First, explain the names of the Four Teachings. Second, clarify the principles explained by the Four Teachings. Third, explain the methods of entering the principle through the Four Gates. Fourth, clarify the differences in the judgment of stages. Fifth, clarify the expedient and the true. Sixth, combine with contemplation of the mind. Seventh, connect all the sutras and treatises. First, explain the names of the Four Teachings. The Four Teachings are: 1. Tripitaka teaching (三藏教). 2. Common teaching (通教). 3. Distinct teaching (別教). 4. Perfect teaching (圓教). These four are all called 'teachings,' and 'teaching' is defined as explaining principles and transforming beings. The Great Sage, in four inconceivable situations, uses the Four Siddhanthas (四悉檀), responding to different conditions with four kinds of teachings. 'Speaking' can explain principles, transform, and change the minds of beings, so it is called 'teaching.' Transformation has three meanings: 1. Transforming evil into good. 2. Transforming delusion into enlightenment. 3. Transforming ordinary people into sages. Therefore, 'teaching' is defined as explaining principles and transforming beings. Briefly divided into five points: 1. Formally explain the names of the Four Teachings. 2. Verify the Four Teachings. 3. Cite scriptures and evidence. 4. Distinguish. 5. Clarify the different amounts of the Four Teachings used in the sutras and treatises. First, formally explain the names of the Four Teachings. That is, divided into four points: 1. Explain the name of the Tripitaka teaching. 2. Explain the name of the Common teaching. 3. Explain the name of the Distinct teaching. 4. Explain the name of the Perfect teaching.

圓教名。第一釋三藏教名者。此教明因緣生滅四聖諦理。正教小乘傍化菩薩。所言三藏教者。一修多羅藏。二毗尼藏。三阿毗曇藏。一修多羅藏者。修多羅。此或言有翻。或言無翻言有翻。亦有多家不同。然多用法本。出世善法言教之本。故云法本。即是四阿含經也。二毗尼藏者。毗尼此翻為滅。佛說作無作戒。能滅身口之惡。是故云滅。則是八十誦律也。三阿毗曇藏者。阿毗曇。此翻云無比法。聖人智慧分別法義世所無比。故云無比法。若佛自分別法義。若佛弟子分別法義。皆名阿毗曇也。然此三法通名藏者。藏以含藏為義。但解者不同。有言。文能含理故名為藏。又言。理能含文故名為藏。今言三法之名各是一句。三名各含一切文理。故名藏也。阿含即是定藏。四阿含多明修行法也。毗尼即是戒藏。正明因事制戒防止身口之惡法也。阿毗曇即是慧藏。分別無漏慧法不可比也。此之三藏教的屬小乘。故法華經云。貪著小乘三藏學者。問曰。如此對當義理可然。而何名乖詮次耶。答曰。說時非行時。教起之次四阿含為先。修行之初木叉為首。又如八正道。正見正思惟為先。次復正語等六法皆名為正。如人行法。眼前瞻路然後發足。故大智度論云。目足備故入清涼池。問曰。佛於三藏。初開三乘大乘最勝。何不以大乘為

【現代漢語翻譯】現代漢語譯本圓教的名稱。首先解釋三藏教的名稱：此教闡明因緣生滅的四聖諦之理，主要教化小乘，兼及菩薩。所謂三藏教，包括：一、修多羅藏（Sūtra-piṭaka），二、毗尼藏（Vinaya-piṭaka），三、阿毗曇藏（Abhidhamma-piṭaka）。一、修多羅藏：『修多羅』，有的地方翻譯為『有翻』，有的地方翻譯為『無翻』。說『有翻』的，也有多種不同的說法，但多采用『法本』的說法，即出世間善法的言教之根本，所以稱為『法本』，也就是四阿含經（Āgama）二、毗尼藏：『毗尼』，翻譯為『滅』。佛所說的作戒和無作戒，能夠滅除身口之惡，所以稱為『滅』，也就是八十誦律。三、阿毗曇藏：『阿毗曇』，翻譯為『無比法』。聖人的智慧能夠分別法義，世間無與倫比，所以稱為『無比法』。無論是佛自己分別法義，還是佛的弟子分別法義，都稱為阿毗曇。這三種法統稱為『藏』，『藏』有含藏的意思。但解釋的人不同，有人說，文字能夠含藏義理，所以稱為『藏』；也有人說，義理能夠含藏文字，所以稱為『藏』。現在說這三種法的名稱各自是一句話，三個名稱各自含藏一切文字和義理，所以稱為『藏』。阿含即是定藏，四阿含多闡明修行方法。毗尼即是戒藏，主要闡明因事制戒，防止身口之惡法。阿毗曇即是慧藏，分別無漏智慧之法，無可比擬。這三藏教主要屬於小乘，所以《法華經》說：『貪著小乘三藏學者』。問：如此對應義理，可以理解。但為什麼說『乖詮次』呢？答：說的時候不是行的時候。教法興起的次序是四阿含為先，修行之初以木叉（Prātimokṣa）為首。又如八正道（Aṣṭāṅga-mārga），正見（Samyag-dṛṣṭi）正思惟（Samyak-saṃkalpa）為先，其次是正語等六法，都稱為『正』。如同人行走，眼前先看清道路，然後才邁步。所以《大智度論》（Mahāprajñāpāramitā-śāstra）說：『目足備故入清涼池』。問：佛在三藏中，最初開示三乘，大乘最為殊勝，為什麼不以大乘為先呢？

【English Translation】 English version The name of the perfect teaching. First, explaining the name of the Tripiṭaka (three collections) teaching: This teaching elucidates the principle of the Four Noble Truths (catvāri āryasatyāni) of arising, condition, cessation, and path. It primarily teaches the Śrāvakayāna (Vehicle of the Hearers), with secondary transformation for Bodhisattvas. The so-called Tripiṭaka teaching includes: 1. Sūtra-piṭaka (Collection of Discourses), 2. Vinaya-piṭaka (Collection of Monastic Rules), 3. Abhidhamma-piṭaka (Collection of Higher Teachings). 1. Sūtra-piṭaka: 'Sūtra,' in some places is translated as 'having translation,' and in others as 'without translation.' Those who say 'having translation' also have various different explanations, but most adopt the explanation of 'Dharma-source,' which is the root of the teachings of supramundane good Dharmas, hence called 'Dharma-source,' which is the four Āgamas. 2. Vinaya-piṭaka: 'Vinaya' is translated as 'extinction.' The precepts of action and non-action spoken by the Buddha can extinguish the evils of body and speech, hence called 'extinction,' which is the eighty recitations of the monastic rules. 3. Abhidhamma-piṭaka: 'Abhidhamma' is translated as 'unexcelled Dharma.' The wisdom of the sages can distinguish the meaning of the Dharma, unparalleled in the world, hence called 'unexcelled Dharma.' Whether it is the Buddha himself distinguishing the meaning of the Dharma, or the disciples of the Buddha distinguishing the meaning of the Dharma, all are called Abhidhamma. These three Dharmas are collectively called 'piṭaka,' which means 'containing.' However, the interpreters differ. Some say that the text can contain the meaning, hence called 'piṭaka'; others say that the meaning can contain the text, hence called 'piṭaka.' Now it is said that the names of these three Dharmas are each a sentence, and each of the three names contains all the texts and meanings, hence called 'piṭaka.' Āgama is the Samādhi-piṭaka (Collection of Concentration), and the four Āgamas mostly elucidate the methods of practice. Vinaya is the Śīla-piṭaka (Collection of Discipline), mainly elucidating the establishment of precepts based on events, preventing the evil Dharmas of body and speech. Abhidhamma is the Prajñā-piṭaka (Collection of Wisdom), distinguishing the unconditioned wisdom Dharma, incomparable. This Tripiṭaka teaching mainly belongs to the Śrāvakayāna, hence the Lotus Sūtra says: 'Those who are attached to the Śrāvakayāna Tripiṭaka'. Question: Such correspondence of meaning is understandable. But why is it said to be 'deviant sequence'? Answer: The time of speaking is not the time of practice. The order of the arising of the teachings is the four Āgamas first, and the beginning of practice is the Prātimokṣa first. Also, like the Eightfold Path, Right View and Right Thought come first, followed by Right Speech and the other six Dharmas, all called 'Right.' It is like a person walking, first looking clearly at the road ahead, and then taking a step. Therefore, the Mahāprajñāpāramitā-śāstra says: 'With eyes and feet prepared, one enters the cool pond'. Question: Among the Tripiṭaka, the Buddha initially revealed the Three Vehicles, with the Mahāyāna being the most supreme, why not start with the Mahāyāna?

正小乘為傍耶。答曰。鹿苑初說四諦法輪。俱鄰等五人見諦成道。八萬諸天得法眼凈。但有小乘得道未有大乘之益。故以小乘為正也。大智度論云。佛于阿含中。雖別為彌勒授記。亦不說種種菩薩行。故大乘為傍也。問曰。外人亦說戒定慧此有何異耶。答曰。外人所說戒定慧。即是舊醫。如彼蠱道舊醫。戒有二。一邪二正。一邪者。即是雞狗等戒也。二正者。即是十善道也。舊定有二。一邪二正。一邪定者。即是九十六種外道經所說鬼神邪定之法。或能知世吉兇現神變相也。二正定者。即是四禪四無量心四無色定。及發五神通也。舊慧有二。一邪二正。一邪者。即是因身邊二見心。發諸邪智撥無因果。食糞裸形等也。二正者。即是因身邊二見心。發諸世智。說有因果修諸善法也。今佛說三藏教。所明客醫戒定慧即是。新醫從遠方來曉八種術。初說四枯正術。即是三藏教門所明戒定慧也。一戒者。即是十種得戒。發一切律儀無作。如是五部毗尼所明。身口諸善法也。二定者。即是依八背舍。入九次第定。師子奮迅超越三昧愿智頂禪六通四辨等也。三慧者。即是生滅四諦。破身邊二見六十二見。發真無漏。成十一智三無漏根也。此戒定慧。外人尚不聞其名。況有少分。譬如驢乳牛乳。乳之色雖同若停驢乳則成臭糞。若停牛

【現代漢語翻譯】問：小乘是正統的嗎，還是旁出的？答：在鹿野苑初轉四諦法輪（Dharmacakra，佛陀首次說法），憍陳如（Kaundinya）等五人見諦證道，八萬諸天獲得法眼凈（Dharma-caksu，對佛法的清晰理解）。當時只有小乘的證悟，沒有大乘的利益，所以說小乘是正統的。大智度論（Mahāprajñāpāramitāśāstra）中說，佛陀在阿含經（Agama Sutras）中，雖然特別為彌勒（Maitreya）授記，但沒有講述種種菩薩行（Bodhisattva-caryā），所以說大乘是旁出的。問：外道（Tirthika，非佛教的修行者）也講戒、定、慧，這有什麼不同呢？答：外道所說的戒、定、慧，就像是舊醫。如同那些使用蠱術的舊醫。他們的戒有二種：一是邪戒，二是正戒。邪戒就是像雞狗戒之類的。正戒就是十善道（Daśa-kuśala）。舊定也有二種：一是邪定，二是正定。邪定就是九十六種外道經典所說的鬼神邪定之法，或許能知道世間的吉兇，顯現神通變化。正定就是四禪（Dhyāna）、四無量心（Apramāṇa）、四無色定（Ārupadhātu），以及發起五神通（Abhijñā）。舊慧也有二種：一是邪慧，二是正慧。邪慧就是因為執著于身見（Satkāya-dṛṣṭi）和邊見（Antagrahika-dṛṣṭi）而生起的各種邪惡智慧，否定因果，做出食糞、裸形等行為。正慧就是因為執著于身見和邊見而生起的世俗智慧，宣說有因果，修行各種善法。現在佛陀所說的三藏教（Tripiṭaka），所闡明的客醫戒定慧就是新醫，是從遠方來，懂得八種醫術。最初所說的四枯正術，就是三藏教門所闡明的戒定慧。一是戒，就是十種得戒，發起一切律儀無作（Asamskrta，無為法），就像五部毗尼（Vinaya，戒律）所闡明的，身口所行的各種善法。二是定，就是依靠八背舍（Asta Vimoksha），進入九次第定（Navanupūrva-vihāra），以及師子奮迅三昧（Simha-vijrmbhita-samādhi）、超越三昧（Samāpatti）、愿智頂禪（Pranidhana-jnana-murddhabhisikta-dhyana）、六通（Sadabhijna）、四辯（Catur-pratisamvid）等。三是慧，就是生滅四諦（Arya-satya），破除身見和邊見，以及六十二見（Brahmajala Sutta），發起真正的無漏智慧（Anāsrava-jñāna），成就十一智（Ekādaśa-jñāna）和三無漏根（Tryanāsrava-indriya）。這種戒定慧，外道尚且沒有聽過它的名字，更何況擁有少分。譬如驢乳和牛乳，乳的顏色雖然相同，如果放置驢乳就會變成臭糞，如果放置牛乳

【English Translation】 Q: Is the Hinayana (Lesser Vehicle) orthodox or a side path? A: In the Deer Park, the Buddha first turned the Wheel of Dharma (Dharmacakra), preaching the Four Noble Truths. Kaundinya (Kaundinya) and the other five attained enlightenment upon seeing the truth, and eighty thousand devas (gods) attained the pure Dharma eye (Dharma-caksu, clear understanding of the Dharma). At that time, only Hinayana enlightenment was attained, without the benefit of Mahayana (Greater Vehicle), so Hinayana is said to be orthodox. The Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) says that although the Buddha specifically prophesied the future Buddhahood of Maitreya (Maitreya) in the Agama Sutras, he did not speak of the various practices of Bodhisattvas (Bodhisattva-caryā), so Mahayana is said to be a side path. Q: Outsiders (Tirthika, non-Buddhist practitioners) also speak of morality (śīla), concentration (samādhi), and wisdom (prajñā). What is the difference? A: The morality, concentration, and wisdom spoken of by outsiders are like those of old doctors, like those old doctors who use Gu poison. Their morality is of two types: one is wrong, and the other is right. Wrong morality is like the morality of chickens and dogs. Right morality is the Ten Virtuous Actions (Daśa-kuśala). Old concentration is also of two types: one is wrong, and the other is right. Wrong concentration is the method of demonic and spiritual concentration spoken of in the ninety-six types of non-Buddhist scriptures, which may allow one to know the good and bad omens of the world and manifest supernatural transformations. Right concentration is the Four Dhyanas (Dhyāna), the Four Immeasurables (Apramāṇa), the Four Formless Realms (Ārupadhātu), and the generation of the Five Supernatural Powers (Abhijñā). Old wisdom is also of two types: one is wrong, and the other is right. Wrong wisdom is the various evil wisdoms that arise from attachment to the view of self (Satkāya-dṛṣṭi) and the extreme view (Antagrahika-dṛṣṭi), denying cause and effect, and engaging in behaviors such as eating feces and going naked. Right wisdom is the worldly wisdom that arises from attachment to the view of self and the extreme view, proclaiming the existence of cause and effect, and cultivating various good deeds. Now, the morality, concentration, and wisdom of the guest doctor explained in the Tripiṭaka (Three Baskets) spoken of by the Buddha are like those of a new doctor, who comes from afar and understands eight medical arts. The Four Correct Techniques initially spoken of are the morality, concentration, and wisdom explained in the Tripiṭaka. First, morality is the ten types of precepts, generating all vows and non-action (Asamskrta, unconditioned), as explained in the five Vinayas (Vinaya, monastic rules), the various good deeds performed by body and speech. Second, concentration is relying on the Eight Deliverances (Asta Vimoksha) to enter the Nine Successive Absorptions (Navanupūrva-vihāra), as well as the Lion's Roar Samadhi (Simha-vijrmbhita-samādhi), Transcending Samadhi (Samāpatti), the Wish-fulfilling Wisdom Crowned Dhyana (Pranidhana-jnana-murddhabhisikta-dhyana), the Six Supernatural Powers (Sadabhijna), and the Four Eloquences (Catur-pratisamvid), etc. Third, wisdom is the Four Noble Truths of arising and ceasing (Arya-satya), destroying the view of self and the extreme view, as well as the Sixty-two Views (Brahmajala Sutta), generating true non-outflow wisdom (Anāsrava-jñāna), and accomplishing the Eleven Wisdoms (Ekādaśa-jñāna) and the Three Non-outflow Roots (Tryanāsrava-indriya). Outsiders have not even heard the names of this morality, concentration, and wisdom, let alone possess a small portion of them. For example, donkey milk and cow's milk, although the color of the milk is the same, if donkey milk is left, it will turn into foul dung, if cow's milk is left

乳便成酪蘇醍醐也。二釋通教名者。通者同也。三乘同稟故名為通。此教明因緣即空無生四真諦理。是摩訶衍之初門也。正為菩薩傍通二乘。故大品經云。欲學聲聞乘者當學般若。欲學緣覺乘者當學般若。欲學菩薩乘者當學般若。三乘同稟此教見第一義。故云通教也。所言通教者。義乃多途略出八義。一教通。二理通。三智通。四斷通。五行通。六位通。七因通。八果通也。教通者。三乘通同稟因緣即空之教。理通者。同見偏真之理。智通者。同得巧度一切智。斷通者。界內惑斷同也。行通者。見思無漏行同也。位通者。從干慧地乃至辟支佛地位皆同也。因通者九無礙因同也。果通者。九解脫有餘無餘二種涅槃之果同也。通義有八而但名通教者。若不因通教。即不知通理。乃至得成通果也。故諸大乘方等。及諸般若。有二乘得道者。為同稟此教也。問曰何故不名共教。答曰共名但得二乘近邊不得遠邊。若立通名近遠俱便。言遠便者通別通圓也。三釋別教名者。別者不共之名也。此教不共二乘人說。故名別教。此教正明因緣假名。無量四聖諦理。的化菩薩不涉二乘。故聲聞在座如聾如啞。法華經明。迦葉領解自述。往昔聞方等大品。凈佛國土成就眾生。心不喜樂。即其義也。所言別者。義乃多途略明有八。一教別。二理

別。三智別。四斷別。五行別。六位別。七因別。八果別也。故名別教也。教別者。佛說恒沙佛法。別為菩薩不通二乘。理別者。藏識有恒沙俗諦之理別也。智別者。道種智也。斷別者。塵沙無知界外見思無明斷也。行別者。歷塵沙劫修。行諸波羅蜜自行化他之行別也。位別者。三十心伏無明是賢位。十地發真斷無明。是聖位之別也。因別者。無礙金剛之因也。果別者。解脫涅槃四德異二乘也。別義有八。種但名別教者。若不因別教。則不知別理乃至得成別果也。問曰何故不說為不共教。而作別教之名。答曰智論明不共般若。即是不共二乘人說之。如不思議經。今明別教如說方等大品。二乘共聞而別教菩薩。故用別名也。兼欲簡非圓教。亦別雖異通猶是未圓之名也。四釋圓教名者。圓以不偏為義。此教明不思議因緣。二諦中道事理具足不偏不別。但化最上利根之人。故名圓教也。華嚴經云。顯現自在力為說圓滿經。無量諸眾生悉授菩提記。此經云。一切眾生即大涅槃。不可覆滅也。大品經具足品云。諸法雖空一心具足萬行。法華經云。合掌以敬心欲聞具足道。涅槃經云。金剛寶藏無所減缺。故名圓教也。所言圓者。義乃多途。略說有八。一教圓。二理圓。三智圓。四斷圓。五行圓。六位圓。七因圓。八果圓。教圓者。

正說中道故言不偏也。理圓者。中道即一切法理不偏也。智圓者。一切種智圓也。斷圓者。不斷而斷無明惑也。行圓者。一行一切行也。大乘圓因涅槃圓果。即因果而具足無缺。是為一行一切行。位圓者。從初一地具足諸地功德也。因圓者。雙照二諦自然流入也。果圓者。妙覺不思議。三德之果不縱不橫也。圓義有八。但名圓教者。若不因圓教。則不知圓理乃至得成圓果也。問曰教理若圓。何得更有行位因果之殊。答曰只依教理圓。故便有智斷行位因果殊。如世間法書極能之本。修學之者得有階差。雖復初修劣於后修。本未曾異也。第二覈定者。明此四教通而為語。於一教中各有四教。雖有四教覈定其實三義不成。故各從一義以受其教名也。即為四意。一覈定三藏教。二覈定通教。三覈定別教。四核定圓教。一覈定三藏教者。問曰。如三藏教說無常。三乘同稟入道。即是通教。別為菩薩說弘誓六度。此即別教。若為說一切種智令求佛果。豈非圓教。答曰今覈定此教三義。若言說無常通教三乘是通教者。二乘聞無常發真斷結。一世便入涅槃。可是稟教見無常理。菩薩雖稟無常之教。三阿僧祇劫。不發真斷結。豈見無常之理。故知無常理通教之義不成。雖說願行化物別教義不成者。本論別教詮別理斷別惑。初三藏教所明愿

【現代漢語翻譯】現代漢語譯本：正說中道，所以說不偏頗。理圓，是指中道即一切法理，沒有偏頗。智圓，是指一切種智圓滿。斷圓，是指不斷而斷除無明惑。行圓，是指一行即一切行。大乘圓因涅槃圓果，即因果具足而沒有欠缺，這就是一行一切行。位圓，是指從初地就具足諸地功德。因圓，是指雙照真俗二諦，自然流入。果圓，是指妙覺不可思議，三德之果不縱不橫。圓義有八種。但稱為圓教，是因為如果不依靠圓教，就不能知曉圓理，乃至成就圓果。問：如果教理圓滿，為何還有行位因果的差別？答：正因為教理圓滿，所以才有智斷行位因果的差別。如同世間法書是極能之本，修學者會有階梯差別。雖然初修不如后修，但根本沒有差異。第二，覈定，是說明這四教通而為語，在一教中各有四教。雖然有四教，但覈定其實三義不成，所以各自從一義來接受其教名。即為四意：一、覈定三藏教；二、覈定通教；三、覈定別教；四、覈定圓教。一、覈定三藏教。問：如三藏教說無常，三乘共同稟受入道，這就是通教。特別為菩薩說弘誓六度，這就是別教。如果為說一切種智，令求佛果，豈非圓教？答：現在覈定此教三義。如果說無常通教三乘是通教，二乘聽聞無常，發真斷結，一世便入涅槃。可是稟教見無常理。菩薩雖然稟受無常之教，三阿僧祇劫，不發真斷結，豈能見到無常之理？所以知道無常理通教的意義不成。雖說願行化物，別教義不成，是因為本論別教詮釋別理，斷別惑，初三藏教所明愿（譯註： * 中道：不偏於任何一方的真理。 * 一切法理：宇宙萬物的真理。 * 一切種智：佛陀所具有的，瞭解一切事物和現象的智慧。 * 無明惑：對事物真相的迷惑和無知。 * 一行一切行：修習一種行門，即修習一切行門。 * 二諦：真諦和俗諦，即勝義諦和世俗諦。 * 三德：法身德、般若德、解脫德。 * 三藏教：聲聞藏、緣覺藏、菩薩藏。 * 三乘：聲聞乘、緣覺乘、菩薩乘。 * 一切種智：佛陀所具有的，瞭解一切事物和現象的智慧。 * 三阿僧祇劫：極長的時間單位。 * 別理：區別于其他教法的特殊道理。 * 別惑：區別于其他教法的特殊煩惱。）

【English Translation】 English version: 'Correctly speaking of the Middle Way, therefore it is said to be without bias. 'Perfect in principle' means the Middle Way is the principle of all Dharmas, without bias. 'Perfect in wisdom' means the all-knowing wisdom is perfect. 'Perfect in severance' means severing ignorance and delusion without severing. 'Perfect in practice' means one practice is all practices. The great vehicle's (Mahayana) perfect cause and Nirvana's perfect effect, that is, cause and effect are complete and without lack. This is one practice is all practices. 'Perfect in position' means from the first ground (bhumi), one possesses the merits of all grounds. 'Perfect in cause' means illuminating both truths (two truths), naturally flowing in. 'Perfect in effect' means the wonderful enlightenment is inconceivable, the effect of the three virtues is neither vertical nor horizontal. There are eight meanings of 'perfect'. But it is called the 'perfect teaching' because if one does not rely on the perfect teaching, one cannot know the perfect principle, and thus achieve the perfect effect. Question: If the teaching and principle are perfect, why are there differences in practice, position, cause, and effect? Answer: Precisely because the teaching and principle are perfect, there are differences in wisdom, severance, practice, position, cause, and effect. Just as worldly calligraphy is the foundation of great skill, those who study it will have different levels. Although the initial practice is inferior to the later practice, the foundation has never been different. Second, verification, is to clarify that these four teachings are common in language, and each teaching has four teachings within it. Although there are four teachings, the verification is that the three meanings are not established, so each receives its teaching name from one meaning. That is, there are four intentions: 1. Verify the Tripitaka teaching (Sravaka Vehicle); 2. Verify the Common teaching (Common Vehicle); 3. Verify the Distinct teaching (Pratyekabuddha Vehicle); 4. Verify the Perfect teaching (Bodhisattva Vehicle). 1. Verify the Tripitaka teaching. Question: As the Tripitaka teaching speaks of impermanence, the three vehicles (Triyana) commonly receive it to enter the path, which is the Common teaching. Especially for Bodhisattvas, it speaks of great vows and the six perfections (Paramitas), which is the Distinct teaching. If it speaks of all-knowing wisdom, causing one to seek the Buddha fruit, wouldn't that be the Perfect teaching? Answer: Now verify the three meanings of this teaching. If saying impermanence, the Common teaching, and the three vehicles is the Common teaching, the two vehicles (Sravakas and Pratyekabuddhas) hear of impermanence, generate true severance and sever afflictions, and enter Nirvana in one lifetime. But they rely on the teaching to see the principle of impermanence. Although Bodhisattvas receive the teaching of impermanence, for three asamkhya kalpas, they do not generate true severance and sever afflictions. How can they see the principle of impermanence? Therefore, it is known that the meaning of the principle of impermanence being the Common teaching is not established. Although it speaks of vows, practices, and transforming beings, the meaning of the Distinct teaching is not established, because this treatise's Distinct teaching explains distinct principles and severs distinct afflictions. The initial Tripitaka teaching explains vows (Notes: * Middle Way: The truth that does not lean to any side. * All Dharmas: All things and phenomena in the universe. * All-knowing wisdom: The wisdom possessed by the Buddha, understanding all things and phenomena. * Ignorance and delusion: Confusion and ignorance of the truth of things. * One practice is all practices: Practicing one practice is practicing all practices. * Two Truths: Conventional truth and ultimate truth. * Three Virtues: Dharmakaya, Prajna, and Liberation. * Tripitaka teaching: Sravaka Pitaka, Pratyekabuddha Pitaka, Bodhisattva Pitaka. * Three Vehicles: Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle. * All-knowing wisdom: The wisdom possessed by the Buddha, understanding all things and phenomena. * Three asamkhya kalpas: Extremely long units of time. * Distinct principle: A special principle that is different from other teachings. * Distinct afflictions: Special afflictions that are different from other teachings.)

行。猶約生滅四諦而起。見生滅四諦不及二乘。豈是別教。雖說一切種智勸菩薩慕果。行因不名為圓者。菩薩因中不得即具一切種智。豈得論圓。又此種智只照二諦不照中道。豈得圓也。是則雖有三教核義不成。但名三藏教也。二覈定通教者。問曰通教說戒定智慧。豈非三藏教說道種智。豈非別教說一切種智。豈非圓教耶。答曰雖有此三教核義不成。所以然者。通教說無生戒定智慧一相無相。不同三藏戒定慧別異相也。複次一得不失從勝受名。故不設三藏之名。受通教名也。雖說道種智只是照界內俗諦。非是說如來藏恒沙佛法之道種智。故別教義不成。雖復說一切種智。止是照界內二諦。明一切種智。非照中道不思議二諦之一切種智。故圓教義不成。是則三教義不成但名通教也。三覈定別教者。問曰別教亦說戒定智慧。何故不名三藏教。亦說無生空理。何故不名通教。亦說中道一切種智。何故不名圓教也。答曰別教說恒沙佛法。無量戒定智慧。異前生滅戒定智慧。故非三藏也。雖說空理是不可得空。非是但空。不與二乘同見。故非通教也。雖說中道一切種智。非初住發心即具一切種智。故非圓也。是則三義不成。但名別教也。四核定圓教者。問曰圓教亦有戒定智慧。何故不名三藏。亦有真空之理。何故非通。亦有歷別

【現代漢語翻譯】現代漢語譯本行。猶如依據生滅四諦而生起。如果所見的生滅四諦不如二乘（聲聞乘和緣覺乘），怎麼能算是別教呢？雖然說了『一切種智』（Buddha's omniscience）勸導菩薩愛慕佛果，但如果菩薩在修行因地時不能被稱為『圓』，那麼菩薩在因地時不能立即具備一切種智，又怎麼能談得上『圓』呢？而且，這種『種智』只是照見二諦（世俗諦和勝義諦），不能照見中道，又怎麼能說是『圓』呢？因此，雖然有三教的說法，但其核心要義並不成立，只能稱為三藏教。二、覈定通教：問：通教說了戒、定、慧，難道不是三藏教？說了道種智，難道不是別教？說了一切種智，難道不是圓教嗎？答：雖然有這三教的說法，但其核心要義並不成立。為什麼呢？通教所說的無生戒、定、慧，是『一相無相』，不同於三藏教的戒、定、慧的差別相。而且，一旦獲得就不會失去，這是從殊勝處命名的，所以不設立三藏教之名，而接受通教之名。雖然說了道種智，但只是照見界內的俗諦，不是說如來藏（Tathagatagarbha）所含藏的恒河沙數佛法的道種智，所以別教的意義不成立。雖然也說一切種智，但只是照見界內的二諦，闡明一切種智，不是照見中道不可思議二諦的一切種智，所以圓教的意義也不成立。因此，這三教的意義都不成立，只能稱為通教。三、覈定別教：問：別教也說了戒、定、慧，為什麼不稱為三藏教？也說了無生空理，為什麼不稱為通教？也說了中道一切種智，為什麼不稱為圓教呢？答：別教所說的恒河沙數佛法，無量的戒、定、慧，不同於之前的生滅戒、定、慧，所以不是三藏教。雖然說了空理，但這是不可得空，不是但空，不與二乘的見解相同，所以不是通教。雖然說了中道一切種智，但不是初住（菩薩十住位的第一個位次）發心就具備一切種智，所以不是圓教。因此，這三方面的意義都不成立，只能稱為別教。四、覈定圓教：問：圓教也有戒、定、慧，為什麼不稱為三藏教？也有真空之理，為什麼不是通教？也有歷別（distinct）

【English Translation】 English version It arises based on the Four Noble Truths of arising and ceasing. If the Four Noble Truths of arising and ceasing that are seen are not as good as those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), how can it be considered a Separate Teaching (Bie Jiao)? Although it speaks of 'Sarvākārajñāna' (一切種智, Buddha's omniscience) to encourage Bodhisattvas to aspire to the fruit, if the practice of the cause is not called 'perfect', then Bodhisattvas cannot immediately possess Sarvākārajñāna in the causal stage. How can one talk about 'perfection'? Moreover, this 'jñāna' only illuminates the Two Truths (Saṃvṛtisatya and Paramārthasatya) and does not illuminate the Middle Way. How can it be 'perfect'? Therefore, although there are three teachings, their core meanings are not established, and it can only be called the Tripiṭaka Teaching (Sānzàng Jiào). Second, verifying the Common Teaching (Tong Jiao): Question: The Common Teaching speaks of Śīla (戒, precepts), Samādhi (定, concentration), and Prajñā (慧, wisdom). Isn't that the Tripiṭaka Teaching? It speaks of the Knowledge of the Path (道種智, Dào Zhǒng Zhì), isn't that the Separate Teaching? It speaks of Sarvākārajñāna, isn't that the Perfect Teaching (Yuán Jiào)? Answer: Although there are these three teachings, their core meanings are not established. Why? The Common Teaching speaks of the unproduced Śīla, Samādhi, and Prajñā as 'one form, no form', which is different from the distinct forms of Śīla, Samādhi, and Prajñā of the Tripiṭaka Teaching. Moreover, once attained, it is not lost, and it is named from the superior aspect. Therefore, the name of the Tripiṭaka Teaching is not established, and it receives the name of the Common Teaching. Although it speaks of the Knowledge of the Path, it only illuminates the conventional truth within the realm, and it does not speak of the Knowledge of the Path of the countless Buddha-dharmas contained in the Tathāgatagarbha (如來藏, womb of the Buddhas). Therefore, the meaning of the Separate Teaching is not established. Although it also speaks of Sarvākārajñāna, it only illuminates the Two Truths within the realm, clarifying Sarvākārajñāna, but it does not illuminate the Sarvākārajñāna of the inconceivable Two Truths of the Middle Way. Therefore, the meaning of the Perfect Teaching is not established. Therefore, the meanings of these three teachings are not established, and it can only be called the Common Teaching. Third, verifying the Separate Teaching: Question: The Separate Teaching also speaks of Śīla, Samādhi, and Prajñā. Why isn't it called the Tripiṭaka Teaching? It also speaks of the principle of unproduced emptiness. Why isn't it called the Common Teaching? It also speaks of the Middle Way Sarvākārajñāna. Why isn't it called the Perfect Teaching? Answer: The Separate Teaching speaks of countless Buddha-dharmas, immeasurable Śīla, Samādhi, and Prajñā, which are different from the previous Śīla, Samādhi, and Prajñā of arising and ceasing. Therefore, it is not the Tripiṭaka Teaching. Although it speaks of the principle of emptiness, it is the unattainable emptiness, not merely emptiness, and it does not share the same view as the Two Vehicles. Therefore, it is not the Common Teaching. Although it speaks of the Middle Way Sarvākārajñāna, it does not possess Sarvākārajñāna immediately upon the initial arising of the mind in the first stage of dwelling (初住, the first of the ten stages of dwelling for Bodhisattvas). Therefore, it is not the Perfect Teaching. Therefore, the meanings of these three aspects are not established, and it can only be called the Separate Teaching. Fourth, verifying the Perfect Teaching: Question: The Perfect Teaching also has Śīla, Samādhi, and Prajñā. Why isn't it called the Tripiṭaka Teaching? It also has the principle of true emptiness. Why isn't it the Common Teaching? It also has distinct

階級法門。何故非別。答曰圓教所說戒定智慧。皆約真如實相佛性涅槃而辨。豈同三藏偏淺戒定慧乎。佛性真空平等之理。聲聞辟支佛所不能知。何況得入故非通也。種種法門位行階級。無不與實相相應。攝一切法。從初一地無不具足一切諸地。是故非別。三義不成但名圓教也。是則四教四名。雖復互通而研其理實。當教立名不可混濫。若圓教攝三。即是又多僕從而侍衛之也第三引證者。夫欲申通佛法事。須經論明文。但佛教浩漫玄旨難尋。若不立名辨義。何以得知旨趣也。今明此義略為三意。一明無文立名作義以通經教。二別引經論證。三總引經論證。一無文立名作義以通經教者。問曰立四教名義。若無經論明文。豈可承用。答曰古來諸師講說。何必盡有經論明文。如開善光宅五時明義。莊嚴四時判教。地論四宗五宗六宗。攝山單復中假。興皇四假並無明文。皆是隨情所立助揚佛化。其有緣者莫不承習。信解弘宣。問曰何意不依半滿五味幸出經論文。答曰佛教具有漸頓不定半滿五味。各據一邊。豈得通釋此諸教也。但使義符經論。無文何足致疑。大智度論云。法施者。依附經法廣作義理。為立名字皆名法施。今一家解釋佛法。處處約名作義。隨義立名。或有文證或無文證。若有文證故不應疑。無文證者亦須得意。譬

如神農編鵲華他皆古之聖醫。所造藥對治世撰集諸經方。當時所治無往不差。今人依用未必皆愈。而即末代凡醫。雖約古方出意增損。隨病授藥少有不差。若深解此喻通經說法。睹時事所宜作義。立名亦有何失。今釋此經一部前後作義立名。此非一條。若不體此意者。何但四教之名而生疑也。經論正是趣前人機緣。末代學問。執見千端行道障起非一。寧可守株待㝹。必貽斯責。且佛教無窮恒沙非譬。東流之者萬不一。達智人君子希更詳焉。二別引經論證四教者。前釋名中以已具引經文。今更略出。如戒心云。應學修多羅毗尼阿毗曇。佛在世時豈無三藏之教故成實論云。我今正欲論三藏中實義。次證通教者。此經凈名為迦旃延解說五義。二百比丘心得解脫。大品經三慧品。明薩婆若智三乘同得。中論云。諸法實相三人共入。次證別教者。此經明以無所受而受諸受。未具佛法。亦不應滅心受而取證也。無量義經云。摩訶般若華嚴海空。宣說菩薩歷劫修行。即是別教文。涅槃經明五行。正是別教意也。大智論云。結使有二種。一者共二乘斷。二者不共斷。不共斷者。不共般若斷于別惑。次證圓教者。華嚴經云。為說圓滿修多羅。此經云。諸佛解脫。當於眾生心行之中求。大品經云。欲以一切種智知一切法。當學般若。法華經

【現代漢語翻譯】現代漢語譯本：

就像神農、扁鵲、華佗都是古代的聖醫。他們所創造的藥方，對治理世事、著書立說、撰集各種經典藥方，在當時所治療的疾病沒有不靈驗的。現在的人即使依照使用，也未必都能痊癒。然而，即使是末代的普通醫生，即使是依據古方的基礎上，根據自己的理解進行增減，根據病情來用藥，也少有不靈驗的。如果能夠深刻理解這個比喻，通曉經典並說法，觀察時事，做出適宜的解釋，創立新的名目，又有什麼過失呢？現在解釋這部經典，前後做出解釋，創立名目，這並非只有一條路。如果不理解這個意思，又何止是對四教的名稱產生懷疑呢？經典理論正是爲了適應前人的機緣。末代學習的人，執著于各種見解，修行的障礙層出不窮。寧可固守陳規，必定會留下責備。而且佛法教義無窮無盡，用恒河沙數都無法比喻。東傳到這裡的，萬分之一都不到。希望有見識的君子能夠更加詳細地瞭解。

二、分別引用經典來證明四教：

前面在解釋名稱的時候，已經引用了經文。現在再簡略地列出。如《戒心經》說：『應當學習修多羅（Sūtra，經）、毗尼（Vinaya，律）、阿毗曇（Abhidhamma，論）。』佛在世的時候，難道沒有三藏的教義嗎？所以《成實論》說：『我現在正是要論述三藏中的真實意義。』其次證明通教，這部《維摩詰經》中，迦旃延（Kātyāyana）解釋五種意義，二百比丘因此心得解脫。《大品經·三慧品》中，闡明薩婆若智（Sarvajña-jñāna，一切智）三乘共同證得。《中論》說：『諸法實相，三人共同證入。』其次證明別教，這部經中闡明以無所受而受諸受，沒有完備的佛法，也不應該滅心受而取證。《無量義經》說：『摩訶般若（Mahā-prajñā，大智慧）、華嚴（Avataṃsaka）、海空，宣說菩薩經歷劫修行。』這就是別教的經文。《涅槃經》闡明五行，正是別教的意義。《大智度論》說：『結使有兩種，一種是和二乘共同斷除的，一種是不共同斷除的。不共同斷除的，是不通過般若斷除的，是針對別教的迷惑。』其次證明圓教，《華嚴經》說：『為（眾生）說圓滿修多羅。』這部《維摩詰經》說：『諸佛的解脫，應當在眾生的心行之中尋求。』《大品經》說：『想要以一切種智（Sarvākāra-jñāna）瞭解一切法，應當學習般若（Prajñā）。』《法華經》

【English Translation】 English version:

Like Shennong (神農, the Divine Farmer), Bian Que (扁鵲, a legendary doctor), and Hua Tuo (華佗, a famous physician in the late Eastern Han dynasty), they were all ancient sage physicians. The prescriptions they created, for governing the world, writing books, and compiling various classic prescriptions, were invariably effective in treating diseases at that time. Even if people today follow them, they may not all be cured. However, even ordinary doctors of later generations, even if they base themselves on ancient prescriptions and make additions and subtractions according to their own understanding, and prescribe medicine according to the condition, they are rarely ineffective. If one can deeply understand this metaphor, understand the scriptures and preach the Dharma, observe current affairs, make appropriate explanations, and create new names, what fault is there? Now, explaining this scripture, making explanations before and after, and creating names, this is not just one path. If one does not understand this meaning, why only doubt the names of the Four Teachings? The classic theories are precisely to adapt to the opportunities of the predecessors. People who study in later generations are attached to various views, and the obstacles to practice arise one after another. It is better to stick to the old ways, and one will surely leave blame. Moreover, the Buddhist teachings are infinite and endless, and the number of Ganges sands cannot be used as a metaphor. Less than one in ten thousand of those who flowed eastward. I hope that discerning gentlemen can understand in more detail.

Two, cite scriptures separately to prove the Four Teachings:

Earlier, when explaining the names, scriptures have already been cited. Now, let's briefly list them again. For example, the 戒心經 (Jiexin Jing, Sutra of Precept Mind) says: 'One should study Sutra (修多羅, Sūtra), Vinaya (毗尼, Vinaya), and Abhidhamma (阿毗曇, Abhidhamma).' When the Buddha was in the world, was there no teaching of the Three Pitakas? Therefore, the 成實論 (Chengshi Lun, Tattvasiddhi Shastra) says: 'I am now precisely going to discuss the true meaning of the Three Pitakas.' Secondly, to prove the Shared Teaching, in this Vimalakirti Sutra (維摩詰經), Kātyāyana (迦旃延) explains five meanings, and two hundred bhikkhus therefore attain liberation. In the Mahaprajnaparamita Sutra (大品經), the chapter on the Three Wisdoms clarifies that Sarvajña-jñāna (薩婆若智, all-knowing wisdom) is attained by the three vehicles together. The Madhyamaka Shastra (中論) says: 'The true nature of all dharmas is attained by the three together.' Secondly, to prove the Distinct Teaching, this sutra clarifies that one receives all receptions without receiving anything, without complete Buddhist teachings, and one should not extinguish the mind to receive and take proof. The 無量義經 (Wuliangyi Jing, Sutra of Immeasurable Meanings) says: 'Mahā-prajñā (摩訶般若, great wisdom), Avataṃsaka (華嚴), the sea of emptiness, proclaim the bodhisattva's practice through kalpas.' This is the text of the Distinct Teaching. The Nirvana Sutra (涅槃經) clarifies the Five Practices, which is precisely the meaning of the Distinct Teaching. The Mahaprajnaparamita Shastra (大智度論) says: 'There are two kinds of fetters, one is jointly cut off with the Two Vehicles, and the other is not jointly cut off. Those that are not jointly cut off are not cut off through prajna, and are aimed at the delusions of the Distinct Teaching.' Secondly, to prove the Perfect Teaching, the Avatamsaka Sutra (華嚴經) says: 'For (sentient beings) speak the perfect Sutra.' This Vimalakirti Sutra (維摩詰經) says: 'The liberation of all Buddhas should be sought in the mind and actions of sentient beings.' The Mahaprajnaparamita Sutra (大品經) says: 'If you want to know all dharmas with all-knowing wisdom (Sarvākāra-jñāna), you should study prajna (Prajñā).' The Lotus Sutra (法華經)

明多寶如來嘆言。善哉釋迦牟尼佛。能以平等大慧教菩薩法為大眾說。如所說者皆是真實。涅槃經云。復有一行是如來行。所謂大乘大般涅槃。智度論云。三智其實一心中得。如是尋討大乘經論。四教義文處處有之也。三總引經論證者。今影傍大乘經論立四教名義者。如大涅槃經。明四不可說。有因緣故亦可得說。四種之說以此化前緣。即是四教意。又涅槃經云四種轉四諦法輪。即是四教意。又法華經明三草二木稟澤不同。譬方便說即三教也。一地所生一雨所潤。譬說最實事即圓教也。中論破諸異執既訖復說因緣四句通佛四說。即是四教之意。如此等四說法隨機化物即四教義。四說即是四教之異名也。第四料簡者。問曰法華經云。佛平等說如一味雨。何曾有四說之殊。答曰上來處處引四不可說。有因緣故亦可得說者。尚未曾定有一說。何曾定有四教耶故。此經云。佛以一音演說法。眾生隨類各得解。隨類異解者。即是四教不同之相也。且諸經明義不同。自有說異解異說。一解一說。異解一說。一解異說無說無解故。此經云。其說法者無說無示。其聽法者無聞無得。若達此意四教點定立義。何所疑哉。問曰四教從何而起。答曰今明四教。還從前所明三觀而起。為成三觀。初從假入空觀。具有折體拙巧二種入空不同。從折

【現代漢語翻譯】現代漢語譯本明多寶如來讚歎說：『太好了，釋迦牟尼佛！能夠以平等的大智慧教導菩薩法，為大眾宣說。所說的一切都是真實的。』《涅槃經》中說：『還有一種行是如來行，就是所謂的大乘大般涅槃。』《智度論》中說：『三種智慧實際上可以在一個心中獲得。』像這樣尋查探討大乘經論，四教的義理和文句處處都有。三、總引用經論來證明：現在借用大乘經論來建立四教的名稱和意義。《大涅槃經》闡明四種不可說，因為有因緣的緣故也可以說。這四種說法是爲了教化以前的眾生，這就是四教的用意。另外，《涅槃經》中說四種轉四諦法輪，這就是四教的用意。還有，《法華經》闡明三種小草和兩種大樹接受的滋潤不同，比喻方便說，這就是三教。『同一塊土地所生長，同一種雨水所滋潤』，比喻宣說最真實的事，這就是圓教。《中論》破斥各種不同的執著之後，又說因緣四句，貫通佛陀的四種說法，這就是四教的用意。像這樣，四種說法隨機教化眾生，就是四教的意義。四種說法就是四教的別名。第四、簡別分析：有人問：『《法華經》說，佛陀平等說法，像一種味道的雨水，哪裡有四種說法的差別呢？』回答說：『上面處處引用四種不可說，因為有因緣的緣故也可以說，尚未曾確定只有一種說法，哪裡能確定有四教呢？』所以，《法華經》說：『佛以一種聲音演說佛法，眾生隨著各自的類別而得到理解。』隨著類別不同而理解，這就是四教不同的相貌。而且，各種經典闡明的意義不同，自然有說不同、理解不同，有說一種、理解一種，有說不同、理解一種，有說一種、理解不同，也有無說無解。所以，《法華經》說：『說法的人無說無示，聽法的人無聞無得。』如果通達這個意思，四教的確定和立義，還有什麼可懷疑的呢？有人問：『四教從哪裡產生呢？』回答說：『現在闡明四教，還是從前面所闡明的三觀而產生。爲了成就三觀，最初從假入空觀，具有折體和拙巧兩種入空的不同。從折

【English Translation】 English version Thus spoke the Tathāgata Ratna-śikhin (Past Buddha): 'Excellent, Śākyamuni Buddha! Able to teach the Bodhisattva Dharma with equal great wisdom, speaking for the masses. All that is said is true.' The Nirvana Sutra says: 'There is also a practice that is the practice of the Tathāgata, which is the so-called Mahayana Mahaparinirvana.' The Mahaprajnaparamita Sastra says: 'The three wisdoms are actually obtained in one mind.' Like this, searching and exploring the Mahayana sutras and treatises, the meaning and words of the Four Teachings are found everywhere. 3. General Citation of Sutras and Treatises for Proof: Now, borrowing from Mahayana sutras and treatises to establish the names and meanings of the Four Teachings. The Maha-parinirvana Sutra clarifies the Four Unspeakables, which can also be spoken because of conditions. These four kinds of speech are for the purpose of transforming former beings, which is the intention of the Four Teachings. Furthermore, the Nirvana Sutra says that the Four Kinds of Turning the Wheel of the Four Noble Truths are the intention of the Four Teachings. Also, the Lotus Sutra clarifies that the three grasses and two trees receive different nourishment, which is a metaphor for expedient speech, which is the Three Teachings. 'Growing in the same land, nourished by the same rain,' is a metaphor for speaking the most real matter, which is the Perfect Teaching. The Madhyamaka-karika (Treatise on the Middle Way) refutes various different attachments, and then speaks of the Four Sentences of Conditioned Arising, which connect the Buddha's Four Teachings, which is the intention of the Four Teachings. Like this, the Four Teachings teach beings according to their capacity, which is the meaning of the Four Teachings. The Four Teachings are different names for the Four Teachings. 4. Analysis and Differentiation: Someone asks: 'The Lotus Sutra says that the Buddha speaks the Dharma equally, like rain of one flavor, where are the differences in the Four Teachings?' The answer is: 'Above, the Four Unspeakables are cited everywhere, which can also be spoken because of conditions. It has not yet been determined that there is only one teaching, how can it be determined that there are Four Teachings?' Therefore, the Lotus Sutra says: 'The Buddha uses one voice to expound the Dharma, and beings understand according to their own kind.' Understanding differently according to kind is the appearance of the differences in the Four Teachings. Moreover, the meanings clarified by the various sutras are different, naturally there is different speech and different understanding, there is one speech and one understanding, there is different speech and one understanding, there is one speech and different understanding, and there is also no speech and no understanding. Therefore, the Lotus Sutra says: 'The one who speaks the Dharma has no speech and no indication, and the one who listens to the Dharma has no hearing and no attainment.' If you understand this meaning, what doubts are there about the determination and establishment of the Four Teachings? Someone asks: 'Where do the Four Teachings arise from?' The answer is: 'Now clarifying the Four Teachings, they still arise from the Three Contemplations clarified earlier. In order to accomplish the Three Contemplations, initially from the Contemplation of Entering Emptiness from the Provisional, there are two different kinds of entering emptiness, the destructive and the clumsy.

假入空故有藏教起。從體假入空故有通教起。若約第二從空入假之中。即有別教起。約第三一心中道正觀。即有圓教起。問曰三觀復因何而起。答曰三觀還因四教而起。問曰觀教復因何而起。答曰觀教皆從因緣所生四句而起。問曰因緣所生四句因何而起。答曰因緣所生四句即是心。心即是諸佛不思議解脫。諸佛不思議解脫畢竟無所有。即是不可說。故凈名杜口默然無說也。有因緣故亦可得說者。即是用四悉檀。說心因緣所生之四句。赴四種根性十二因緣法所成眾生而說也。四種根性者。一者下根。二者中根。三者上根。四者上上根。赴此四種根性故因此教觀無礙而起。普利益眾生得成信法兩行之益。此即若聖說法。若聖默然之義也。問曰。大涅槃經云。根有三種。一者下根二者中根三者上根。為中根人于波羅奈三轉小法輪。為上根人于拘尸那城轉大法輪。若為下根人如來終不為轉法輪。今何得言有四種根性。為下根人說三藏教耶。答曰諸佛教門隨緣不定。或說一根。或說二根。或說三根。或說四根。或言為下根者說。或言不為下根者說。言為下根者說者。如法華經三草。二木稟澤皆得增長。言不為下根者。說即如引涅槃經文也。問曰提謂經。說五戒明人天善。何意不開為五教義耶。答曰人天教舊醫所說。世之常道不離

【現代漢語翻譯】現代漢語譯本假若從體上假入空，因此產生藏教（Tripitaka teaching）。從體上假入空，因此產生通教（Connecting teaching）。如果按照第二種，從空入假，那麼就產生別教（Distinct teaching）。按照第三種，一心之中觀照中道實相，就產生圓教（Perfect teaching）。問：三種觀智（三觀）又是因何而產生的呢？答：三種觀智還是因為四教而產生的。問：觀智和教法又是因何而產生的呢？答：觀智和教法都是從因緣所生的四句而產生的。問：因緣所生的四句又是因何而產生的呢？答：因緣所生的四句就是心。心就是諸佛不思議的解脫。諸佛不思議的解脫畢竟是無所有的，也就是不可說的。所以《維摩詰經》中維摩詰（Vimalakirti）杜口默然，沒有說話。因為有因緣的緣故，也可以說，那就是用四悉檀（four kinds of audiences）來說心因緣所生的四句，爲了適應四種根性的十二因緣法所成就的眾生而說。四種根性是：一者，下根；二者，中根；三者，上根；四者，上上根。爲了適應這四種根性，因此教觀無礙而生起，普遍利益眾生，使他們成就信和行兩種利益。這就是聖人說法或聖人默然的意義。問：《大涅槃經》（Mahaparinirvana Sutra）說，根性有三種：一者，下根；二者，中根；三者，上根。為中根的人在波羅奈（Varanasi）三轉小法輪（lesser Dharma wheel），為上根的人在拘尸那伽羅（Kushinagar）轉大法輪（greater Dharma wheel）。如果為下根的人，如來（Tathagata）始終不為他們轉法輪。現在為什麼說有四種根性，為下根的人說三藏教呢？答：諸佛的教門隨因緣而定，或者說一種根性，或者說兩種根性，或者說三種根性，或者說四種根性。或者說為下根的人說，或者說不為下根的人說。說為下根的人說，就像《法華經》（Lotus Sutra）中的三草二木，得到雨水的滋潤都能生長。說不為下根的人說，就像引用的《涅槃經》經文。問：《提謂經》（Tividha Sutra）說五戒（five precepts）能使人明白人天善法，為什麼不展開為五教的義理呢？答：人天教是舊醫所說的，是世間的常道，沒有超出這個範圍。

【English Translation】 English version If, from the substance, one provisionally enters emptiness, then the Tripitaka teaching (藏教) arises. If, from the substance, one provisionally enters emptiness, then the Connecting teaching (通教) arises. If according to the second, from emptiness one enters provisionality, then the Distinct teaching (別教) arises. According to the third, in one mind, contemplating the Middle Way, then the Perfect teaching (圓教) arises. Question: What causes the arising of the three contemplations (三觀)? Answer: The three contemplations arise because of the four teachings. Question: What causes the arising of contemplation and teaching? Answer: Contemplation and teaching both arise from the four phrases produced by conditions. Question: What causes the arising of the four phrases produced by conditions? Answer: The four phrases produced by conditions are the mind. The mind is the inconceivable liberation of all Buddhas. The inconceivable liberation of all Buddhas is ultimately without anything, which is unspeakable. Therefore, Vimalakirti (淨名) in the Vimalakirti Sutra kept his mouth shut and remained silent, without speaking. Because of conditions, it can also be spoken, that is, using the four kinds of audiences (四悉檀) to speak the four phrases produced by the mind's conditions, to speak for the beings accomplished by the twelve links of dependent origination (十二因緣法) who are suited to the four kinds of natures. The four kinds of natures are: first, those of inferior capacity; second, those of middling capacity; third, those of superior capacity; fourth, those of the highest capacity. To accommodate these four kinds of natures, the unobstructed arising of teaching and contemplation universally benefits beings, enabling them to achieve the benefits of both faith and practice. This is the meaning of whether a sage speaks or remains silent. Question: The Mahaparinirvana Sutra (大涅槃經) says that there are three kinds of capacities: first, those of inferior capacity; second, those of middling capacity; third, those of superior capacity. For those of middling capacity, the lesser Dharma wheel (小法輪) is turned three times in Varanasi (波羅奈); for those of superior capacity, the greater Dharma wheel (大法輪) is turned in Kushinagar (拘尸那伽羅). If it is for those of inferior capacity, the Tathagata (如來) never turns the Dharma wheel for them. Why do you now say that there are four kinds of capacities, and that the Tripitaka teaching is spoken for those of inferior capacity? Answer: The teachings of all Buddhas are determined by conditions. Sometimes one capacity is spoken of, sometimes two capacities are spoken of, sometimes three capacities are spoken of, and sometimes four capacities are spoken of. Sometimes it is said to speak for those of inferior capacity, and sometimes it is said not to speak for those of inferior capacity. To say that it is spoken for those of inferior capacity is like the three grasses and two trees in the Lotus Sutra (法華經), which all grow when nourished by rain. To say that it is not spoken for those of inferior capacity is like the passage quoted from the Nirvana Sutra. Question: The Tividha Sutra (提謂經) says that the five precepts (五戒) enable people to understand the goodness of humans and devas, why not expand it into the meaning of the five teachings? Answer: The teaching of humans and devas is what the old doctors speak of, it is the constant way of the world, and does not go beyond this.

生死。法王出世欲化眾生令出火宅。是以鹿苑三轉法輪。人天得道以此為實。故有三藏教。此經大品法華涅槃諸大乘經。皆云于波羅奈轉四諦法輪。又大智度論。明結集法藏。亦從鹿苑而起。不取提謂經為初也。問曰若不開人天善。何得法華經明三草二木稟澤也。答曰三藏教明世間佈施持戒禪定。即是人天之教。並是正因緣所生善法。此已為三藏教所攝。故不須為五也。問曰四教義。與地論人四宗義同不。答曰若人問言。四諦即是四大不此為非問。今不依四宗立四教者。意乃多途略出三妨。一四宗明義言方似滯。二細尋研核。立名作義似如不便。三四宗雖言富博一家往望。攝佛法意猶有所闕。一四宗明義言方似滯者。彼不約四不可說。用四悉檀趣緣。而說即成滯也。二細尋研核立名作義似如不便者。彼之四宗毗曇見有得道。可許因緣為宗。三假品是世諦何得為宗。成論見空得道何不以空為宗。且智度論明三藏教。有三門入道。一是有門。二是空門。三是假名門也。又智度論彈方廣義云。取十喻直說一切法不生不滅。失般若意。豈得用夢幻為不真宗也。今咨曰。不真宗即是通教。真宗即是通宗者。宗則通真不真。不真何意沒宗而用教。真宗何意無教而立宗。宗若無教何得知真。真宗若沒宗。有教則同名通教。若俱沒教留

宗則同名通宗。若俱安教則同名通宗教。若留真不真則名通不。真宗教通真宗教通不真宗。可為三乘通修通真宗亦應三乘通修也。若言此通是融通之通者。通教亦是通真之通也。此則兩名混同。義無別也。答曰楞伽經云。說通教童朦宗通教菩薩。故以真宗為通宗也。又咨曰。若爾是則前因緣假名不真。宗皆是教童朦。不應悉立宗名也。核卻並決意邪謂立四宗名義不甚便也。今言四教者。佛從初得道至大涅槃。顯示一切法門。無非言教也。三設巧救四宗名義得立。若比古今雖為富博。一家往望攝佛法意猶大有所闕。今采諸經論立四教義。一教各有四門。合十六門。彼因緣假名兩宗。似與此所明三藏教。有空二門相參。猶闕昆勒門及非有非空兩門也。彼不真宗明諸法如幻如化。似與此通教有門相參。餘三門彼所不明。彼真宗似與此別教有門相參。餘三門彼所不明。此則四宗明義。但得與此三教四門相參。此圓教四門彼所不明。四教猶有十二門明義。彼四宗之所不明也。又護身法師用五宗明義。彼四宗如前長立法界宗。似與此圓教有門相參四教猶有十一門。彼所不明也。耆阇法師用六宗明義。三宗似與此三門相參。如上分別。彼真宗似與此通教空門相參。彼常宗似與此別教有門相參。彼圓宗似與此圓教有門相參。四教猶有十

【現代漢語翻譯】現代漢語譯本宗則同名通宗。若俱安教，則同名通宗教。若留真不真，則名通不真宗教通真宗教通不真宗。可為三乘通修通真宗，亦應三乘通修也。若言此通是融通之通者，通教亦是通真之通也。此則兩名混同，義無別也。答曰：《楞伽經》（Laṅkāvatāra Sūtra）云：『說通教童朦，宗通教菩薩。』故以真宗為通宗也。又咨曰：若爾，是則前因緣假名不真宗皆是教童朦，不應悉立宗名也。核卻並決意邪謂立四宗名義不甚便也。今言四教者，佛從初得道至大涅槃，顯示一切法門，無非言教也。三設巧救四宗名義得立。若比古今，雖為富博，一家往望攝佛法意猶大有所闕。今采諸經論立四教義，一教各有四門，合十六門。彼因緣假名兩宗，似與此所明三藏教有空二門相參，猶闕昆勒門及非有非空兩門也。彼不真宗明諸法如幻如化，似與此通教有門相參，餘三門彼所不明。彼真宗似與此別教有門相參，餘三門彼所不明。此則四宗明義，但得與此三教四門相參。此圓教四門彼所不明。四教猶有十二門明義，彼四宗之所不明也。又護身法師用五宗明義。彼四宗如前長立法界宗，似與此圓教有門相參，四教猶有十一門。彼所不明也。耆阇法師用六宗明義。三宗似與此三門相參，如上分別。彼真宗似與此通教空門相參。彼常宗似與此別教有門相參。彼圓宗似與此圓教有門相參。四教猶有十

【English Translation】 English version The 'Zong' (宗, school/doctrine) is the same in name as the 'Tong Zong' (通宗, comprehensive school). If both are based on teachings, then they are both called 'Tong Zong Jiao' (通宗教, comprehensive school of teaching). If what remains is 'true' (真) and 'not true' (不真), then it is called 'Tong Bu Zhen Zong Jiao' (通不真宗教, comprehensive school of not-true) and 'Tong Zhen Zong Jiao' (通真宗教, comprehensive school of true) and 'Tong Bu Zhen Zong' (通不真宗, comprehensive school of not-true). Can the 'Tong Zhen Zong' (通真宗, comprehensive true school) be practiced by all three vehicles (三乘, Triyāna)? It should also be practiced by all three vehicles. If it is said that this 'Tong' (通, comprehensive) is the 'Rong Tong' (融通, harmonizing) 'Tong', then the 'Tong Jiao' (通教, comprehensive teaching) is also the 'Tong Zhen' (通真, comprehensive true) 'Tong'. In this case, the two names are mixed, and there is no difference in meaning. The answer is: The Laṅkāvatāra Sūtra (楞伽經) says: 'Speaking of the 'Tong Jiao' (通教, comprehensive teaching) for the ignorant, and the 'Zong Tong Jiao' (宗通教, school of comprehensive teaching) for the Bodhisattvas.' Therefore, the 'Zhen Zong' (真宗, true school) is regarded as the 'Tong Zong' (通宗, comprehensive school). Furthermore, it is asked: If so, then the previous 'Yin Yuan Jia Ming Bu Zhen Zong' (因緣假名不真宗, school of false names based on conditions is not true) are all teachings for the ignorant, and the name of the school should not be established in all cases. Examining and decisively rejecting the idea of establishing the names of the four schools is not very convenient. Now, speaking of the four teachings, from the Buddha's initial enlightenment to the Great Nirvāṇa (大涅槃), all the Dharma (法, teachings) displayed are nothing but verbal teachings. Three attempts are made to cleverly save the establishment of the names of the four schools. Compared to ancient and modern times, although it is rich and broad, viewed from one perspective, it still greatly lacks the intention of encompassing the Buddha's teachings. Now, drawing from various Sūtras (經) and Śāstras (論), the meaning of the four teachings is established, each teaching having four doors, totaling sixteen doors. The two schools of 'Yin Yuan Jia Ming' (因緣假名, conditioned names) seem to correspond to the two doors of 'emptiness' (空) and 'existence' (有) in the Tripiṭaka (三藏) teaching explained here, but they still lack the 'Kun Le' (昆勒) door and the 'neither existence nor emptiness' (非有非空) doors. The 'Bu Zhen Zong' (不真宗, not-true school) explains that all Dharmas (法, phenomena) are like illusions and transformations, which seems to correspond to the 'existence' door of the 'Tong Jiao' (通教, comprehensive teaching) here, but the other three doors are not explained by them. The 'Zhen Zong' (真宗, true school) seems to correspond to the 'existence' door of the 'Bie Jiao' (別教, distinct teaching) here, but the other three doors are not explained by them. Thus, the meaning of the four schools only corresponds to the four doors of these three teachings. The four doors of this 'Yuan Jiao' (圓教, perfect teaching) are not explained by them. The four teachings still have twelve doors of meaning that are not explained by those four schools. Furthermore, Dharma Master Hushi (護身法師) uses the meaning of five schools. The four schools, like the previous 'Chang Li Fa Jie Zong' (長立法界宗, school of establishing the Dharmadhātu (法界, realm of reality)), seem to correspond to the 'existence' door of this 'Yuan Jiao' (圓教, perfect teaching), but the four teachings still have eleven doors that are not explained by them. Dharma Master Qisha (耆阇法師) uses the meaning of six schools. Three schools seem to correspond to these three doors, as explained above. The 'Zhen Zong' (真宗, true school) corresponds to the 'emptiness' door of this 'Tong Jiao' (通教, comprehensive teaching). The 'Chang Zong' (常宗, permanent school) corresponds to the 'existence' door of this 'Bie Jiao' (別教, distinct teaching). The 'Yuan Zong' (圓宗, perfect school) corresponds to the 'existence' door of this 'Yuan Jiao' (圓教, perfect teaching). The four teachings still have ten

門。彼六宗之所不明也。故知四宗五宗六宗。雖言古今以來明義富博。今一家往望攝佛法意。猶大有所闕也。所以前明四悉檀義者。正是述一家通經說法。與古今所說通用不同也。故前明三觀豎破諸法。略為數十番。其尋覽者則知。與諸禪師及三論師所說意有殊也。今明四教一教各有四門。四教即有十六門。又開三藏教四門。如五百阿羅漢各說身因。即是五百門也。故經說泥洹真法寶。眾生從種種門入。道但三藏教四門尚開無量門入道。何況通教別教圓教。各有四門而不得各明開無量門也。故華嚴經明善財童子見四十二善知識。各言我唯知此一法門。如是見一百二十善知識。乃至無量善知識。皆各云我唯能知此一法門。是則大乘法門無量無邊也。此經三十二菩薩。各說入不二法門。乃至八千菩薩。皆說入不二法門。故法華經云。以種種法門宣示于佛道。如此法藏於不可說。用四悉檀而起教門。令一切眾生。以佛教門出三界苦。若留此意。比決四宗五宗六宗。自知殊別也。第五明經論用四教多少不同。若華嚴頓教用別圓兩教。若漸教之初。小乘經但用三藏教。若大乘方等則具有四教。若摩訶般若用通別圓三教。妙法蓮華經但用圓教。大涅槃名諸佛法界。四教皆入佛性涅槃。諸論隨經用教多少義類可解。問曰四教遍通眾經

【現代漢語翻譯】現代漢語譯本門，是那六宗所不明白的。所以要知道，四宗、五宗、六宗，雖然說自古以來闡明義理豐富廣博，但如今從一家之言來看，要概括佛法的意義，仍然有很大的欠缺。所以前面闡明四悉檀（Siddhartha，四種成就）的意義，正是敘述一家通經說法，與古今所說的通用之處不同。因此，前面闡明三觀（三種觀察方法）豎破諸法，略微列舉了幾十種。那些深入研究的人就會知道，這與諸位禪師以及三論師所說的意思有所不同。現在闡明四教，每一教各有四門，四教就有十六門。又開三藏教（Tripitaka teaching，聲聞乘教法）四門，如同五百阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）各自述說自身因緣，就是五百門。所以經中說，泥洹（Nirvana，涅槃）是真正的法寶，眾生從種種門進入。僅僅三藏教四門尚且開啟無量門入道，何況通教、別教、圓教，各有四門而不能各自闡明開啟無量門呢？所以《華嚴經》闡明善財童子拜見四十二位善知識，各自說『我只知道這一法門』。這樣拜見一百二十位善知識，乃至無量善知識，都各自說『我只能知道這一法門』。這就是說，大乘法門無量無邊。此經中三十二位菩薩，各自述說進入不二法門，乃至八千位菩薩，都述說進入不二法門。所以《法華經》說：『以種種法門宣示于佛道。』如此法藏於不可說，用四悉檀而開啟教門，令一切眾生，以佛教門出離三界之苦。如果保留這個意思，比較決斷四宗、五宗、六宗，自然知道其中的差別。第五，闡明經論運用四教多少的不同。如果《華嚴經》頓教，運用別教、圓教兩種教義。如果漸教之初，小乘經只用三藏教。如果大乘方等經，則具有四教。如果《摩訶般若經》，運用通教、別教、圓教三種教義。《妙法蓮華經》只用圓教。《大涅槃經》名為諸佛法界，四教都進入佛性涅槃。各種論著隨著經典運用教義多少，其中的意義和類別可以理解。問：四教普遍貫通各種經典嗎？

【English Translation】 English version The gate, which is not understood by the six schools. Therefore, know that the four schools, five schools, and six schools, although they say that since ancient times, the elucidation of meaning has been rich and broad, but now, from the perspective of one school, to encompass the meaning of the Buddha's teachings, there is still a great deficiency. Therefore, the previous explanation of the meaning of the Four Siddhantas (Siddhartha, four kinds of accomplishments) is precisely to describe one school's understanding of the scriptures and preaching, which is different from the common understanding of the past and present. Therefore, the previous explanation of the Three Contemplations (three methods of observation) vertically breaking through all dharmas, briefly lists dozens of types. Those who study it in depth will know that this is different from the meaning of the various Chan masters and the Three Treatise masters. Now, explaining the Four Teachings, each teaching has four gates, so the Four Teachings have sixteen gates. Furthermore, opening the four gates of the Tripitaka teaching (Tripitaka teaching, the teachings of the Sravaka Vehicle), just like the five hundred Arhats (Arhat, saints who have exhausted afflictions and attained liberation) each describing their own causes and conditions, that is five hundred gates. Therefore, the sutra says that Nirvana (Nirvana) is the true Dharma treasure, and sentient beings enter through various gates. Even the four gates of the Tripitaka teaching still open countless gates to enter the path, how much more so the Shared Teaching, the Distinct Teaching, and the Perfect Teaching, each having four gates and not being able to each explain the opening of countless gates? Therefore, the Avatamsaka Sutra explains that Sudhana Kumara sees forty-two good advisors, each saying 'I only know this one Dharma gate.' Thus, seeing one hundred and twenty good advisors, and even countless good advisors, they all say 'I can only know this one Dharma gate.' This means that the Mahayana Dharma gates are limitless and boundless. In this sutra, thirty-two Bodhisattvas each describe entering the non-dual Dharma gate, and even eight thousand Bodhisattvas all describe entering the non-dual Dharma gate. Therefore, the Lotus Sutra says: 'With various Dharma gates, proclaim the Buddha path.' Such a Dharma treasury is beyond description, using the Four Siddhantas to open the teaching gates, enabling all sentient beings to leave the suffering of the Three Realms through the Buddha's teaching gates. If this meaning is retained, comparing and deciding the four schools, five schools, and six schools, one will naturally know the differences. Fifth, explaining the different amounts of the Four Teachings used in the sutras and treatises. If the sudden teaching of the Avatamsaka Sutra uses the Distinct Teaching and the Perfect Teaching. If at the beginning of the gradual teaching, the Hinayana sutras only use the Tripitaka teaching. If the Vaipulya sutras of the Mahayana, then they have all four teachings. If the Maha Prajna Sutra, it uses the Shared Teaching, the Distinct Teaching, and the Perfect Teaching. The Wonderful Dharma Lotus Sutra only uses the Perfect Teaching. The Great Nirvana Sutra is called the Dharma Realm of all Buddhas, and all four teachings enter the Buddha-nature Nirvana. The various treatises follow the sutras in using different amounts of teachings, and the meanings and categories can be understood. Question: Do the Four Teachings universally pervade all the sutras?

。何故偏於此經文前廣辯。答曰一切漸頓諸經未必皆明四教。唯方等大集及此經。典具有四教之文。故約此經意略明四教義也。但每嗟末代弘經之人。采眾經義用通一論。遂致使後生皆謂論富經貧輕經重論。今采眾經論立四教義。以通諸大小乘經者。意望后賢敬重佛言棄其枝末。若能專心大乘方等。聽說受持讀誦書寫如說修行。非但功不唐捐。亦能契理之要也。◎

四教義卷第一大正藏第 46 冊 No. 1929 四教義

四教義卷第二

天臺山修禪寺智顗禪師撰

大門◎第二辨所詮者。夫教是能詮理是所詮。故因理設教籍教顯理。即理非教即教非理離理無教離教無理。故思益經云。菩提之中無文字。文字之中亦無菩提。離菩提無文字。離文字無菩提。以離菩提無文字。故約理而施教。以離文字無菩提。故施教即能顯理。是則教為能詮理為所詮。意在於此。所言理者。即是所詮諦也。今約諦明理理能起教。教能詮理。教是能詮理是所詮。今明所詮義略為四意。一約四諦之理以明所詮。二約三諦之理以明所詮。三約二諦之理以明所詮。四約一諦之理以明所詮也。一約四諦明所詮者。即為三意一明所詮四諦之理。二明能詮之教。三明約經論。一明所詮四諦之理者。有四種四諦。一生滅

【現代漢語翻譯】現代漢語譯本：問：為什麼特別在這部經文前廣泛闡述？答：因為一切漸教和頓教的經典，未必都明確闡述四教（四種教義分類）。只有《方等經》、《大集經》和這部經，典籍中具備四教的文字。所以根據這部經的意義，簡略地闡明四教的含義。只是常常嘆息末世弘揚經典的人，採納眾多經典的意義來貫通一個論點，以致使後來的學人都認為論著豐富而經典貧乏，輕視經典而重視論著。現在我採納眾多經典和論著來建立四教的意義，用來貫通各種大小乘經典。希望後來的賢者敬重佛的教誨，拋棄那些細枝末節。如果能夠專心於大乘方等經典，聽聞、思惟、接受、奉持、讀誦、書寫，並且如所說的那樣修行，非但功德不會白費，也能契合真理的要義。

《四教義》卷第一大正藏第 46 冊 No. 1929 《四教義》

《四教義》卷第二

天臺山修禪寺智顗禪師撰

大門◎第二辨所詮者：教是能詮（能夠詮釋），理是所詮（所要詮釋）。所以因為理而設立教，憑藉教來彰顯理。即理不是教，即教不是理，離開理就沒有教，離開教就沒有理。所以《思益經》說：『菩提（覺悟）之中沒有文字，文字之中也沒有菩提（覺悟）。離開菩提（覺悟）就沒有文字，離開文字就沒有菩提（覺悟）。』因為離開菩提（覺悟）就沒有文字，所以根據理而施設教。因為離開文字就沒有菩提（覺悟），所以施設教就能顯明理。這就是教是能詮，理是所詮的意義所在。所說的理，就是所要詮釋的諦（真理）。現在根據諦（真理）來闡明理，理能夠產生教，教能夠詮釋理。教是能詮，理是所詮。現在闡明所詮的意義，略分為四種：一是根據四諦（四種真理）的理來闡明所詮；二是根據三諦（三種真理）的理來闡明所詮；三是根據二諦（兩種真理）的理來闡明所詮；四是根據一諦（一種真理）的理來闡明所詮。一是根據四諦（四種真理）來闡明所詮，即分為三種意義：一是闡明所詮的四諦（四種真理）之理；二是闡明能詮的教；三是闡明所依據的經論。一是闡明所詮的四諦（四種真理）之理，有四種四諦（四種真理）：一生滅

【English Translation】 English version: Question: Why is there such extensive exposition before this scripture? Answer: Because not all gradual and sudden teachings in the scriptures explicitly clarify the Four Teachings (four categories of doctrines). Only the Fangdeng Jing (Vaipulya Sutra), the Daji Jing (Mahasamgraha Sutra), and this scripture contain texts with the Four Teachings. Therefore, based on the meaning of this scripture, I briefly explain the meaning of the Four Teachings. However, I often lament that those who propagate scriptures in the degenerate age adopt the meanings of various scriptures to connect them into a single theory, leading later learners to believe that treatises are rich while scriptures are poor, and to belittle scriptures while valuing treatises. Now, I adopt various scriptures and treatises to establish the meaning of the Four Teachings, in order to connect the various Mahayana and Hinayana scriptures. I hope that later sages will respect the Buddha's teachings and abandon the trivial details. If they can focus on the Mahayana Fangdeng (Vaipulya) scriptures, listen, contemplate, accept, uphold, read, recite, write, and practice as instructed, not only will their merits not be in vain, but they will also be able to accord with the essential principles.

The Meaning of the Four Teachings, Volume 1 Taisho Tripitaka, Volume 46, No. 1929, The Meaning of the Four Teachings

The Meaning of the Four Teachings, Volume 2

Composed by Chan Master Zhiyi of Tiantai Mountain's Xiuchan Temple

Great Section ◎ Second, Discriminating What is Explained: Teaching is what can explain (the means of explanation), and principle is what is to be explained (the object of explanation). Therefore, teaching is established because of principle, and principle is revealed through teaching. That is, principle is not teaching, and teaching is not principle; without principle, there is no teaching, and without teaching, there is no principle. Therefore, the Si Yi Jing (Aryasrimati-pariprccha Sutra) says: 'Within Bodhi (enlightenment), there are no words, and within words, there is also no Bodhi (enlightenment). Without Bodhi (enlightenment), there are no words, and without words, there is no Bodhi (enlightenment).' Because without Bodhi (enlightenment), there are no words, teaching is established based on principle. Because without words, there is no Bodhi (enlightenment), establishing teaching can reveal principle. This is the meaning of teaching as the means of explanation and principle as the object of explanation. What is meant by principle is the satya (truth) to be explained. Now, based on the satya (truth), we explain principle; principle can generate teaching, and teaching can explain principle. Teaching is the means of explanation, and principle is the object of explanation. Now, I will explain the meaning of what is to be explained, briefly dividing it into four aspects: first, explaining what is to be explained based on the principle of the Four Noble Truths; second, explaining what is to be explained based on the principle of the Three Truths; third, explaining what is to be explained based on the principle of the Two Truths; and fourth, explaining what is to be explained based on the principle of the One Truth. First, explaining what is to be explained based on the Four Noble Truths, which is divided into three meanings: first, explaining the principle of the Four Noble Truths to be explained; second, explaining the teaching that can explain; and third, explaining the scriptures and treatises on which it is based. First, explaining the principle of the Four Noble Truths to be explained, there are four kinds of Four Noble Truths: the Truth of Production and Destruction

四諦。二無生四諦。三無量四諦。四無作四諦也。問曰何處經論出此四種四諦。答曰若散說諸經論趣緣處處有此文義。但不聚在一處耳。大涅槃經明慧聖行。欲為五味譬本。是以次第分別。明此四種四諦。勝鬘亦有四種四諦之文。所謂有作四諦。有量四諦。無作四諦。無量四諦。但涅槃勝鬘明無量四諦。詮次不同義意少異。問曰前明生滅四諦。是三藏教半字之義。此事可然。次明無量無作云何分別。答曰若作滿字明義。三種四諦同是滿教。不須分別。若五味明義。三種四諦義即不同。無生四諦。此雖大乘猶通二乘。無量四諦但是菩薩之所行之道。無作四實諦乃是佛之境界。此為異也。初約生滅四諦之理。明所詮者。即是因緣生滅以明諦理。故法華經云。昔于波羅奈轉四諦法輪。分別說諸法五眾之生滅。生滅即是起作。故勝鬘經明有作四聖諦也。所言四諦。者一苦諦二集諦三滅諦四道諦也所言苦者。逼切為義。無常三相逼切色心。故名為苦。審實不虛名之為諦。所言集者。招聚為義。煩惱業合。能招聚生死苦果。故名為集。審實不虛名之為諦。所言滅者。滅無為義。無有子果二縛。故名為滅。審實不虛名之為諦。所言道者。能通為義。戒定智慧能通至涅槃。故名為道。審實不虛名之為諦。此是生滅四諦。故涅槃經云。聲

【現代漢語翻譯】現代漢語譯本四諦：一、生滅四諦。二、無生四諦。三、無量四諦。四、無作四諦。問：何處經論闡述這四種四諦？答：如果分散來說，諸經論的旨趣和因緣之處處都有這些文義，只是沒有聚集在一處罷了。《大涅槃經》闡明慧聖行，想要用五味來比喻根本，因此次第分別，闡明這四種四諦。《勝鬘經》也有四種四諦的文義，即有作四諦、有量四諦、無作四諦、無量四諦。但《涅槃經》和《勝鬘經》闡明無量四諦時，詮釋的次序不同，義理略有差異。問：前面闡明的生滅四諦，是三藏教半字之義，此事可以理解。接下來闡明的無量、無作四諦，又該如何分別呢？答：如果從圓滿教義來闡明，這三種四諦都是圓滿教，不需要分別。如果從五味來闡明，這三種四諦的意義就不同。無生四諦，雖然屬於大乘，但也通於二乘。無量四諦只是菩薩所行之道。無作四諦乃是佛的境界，這就是它們的區別。最初，依據生滅四諦的道理，闡明所詮釋的內容，就是用因緣生滅來闡明諦理。所以《法華經》說：『過去在波羅奈（Varanasi，古印度城市名）轉四諦法輪，分別解說諸法五眾的生滅。』生滅就是起作，所以《勝鬘經》闡明有作四聖諦。所說的四諦，即一、苦諦，二、集諦，三、滅諦，四、道諦。所說的『苦』，是逼迫之義，無常的三相逼迫色心，所以名為『苦』。審實不虛，名為『諦』。所說的『集』，是招聚之義，煩惱和業結合，能招聚生死苦果，所以名為『集』。審實不虛，名為『諦』。所說的『滅』，是滅無為之義，沒有子果二種束縛，所以名為『滅』。審實不虛，名為『諦』。所說的『道』，是能通之義，戒定智慧能通往涅槃（Nirvana，佛教術語，指解脫的境界），所以名為『道』。審實不虛，名為『諦』。這就是生滅四諦，所以《涅槃經》說，聲

【English Translation】 English version The Four Noble Truths: 1. The Four Noble Truths of arising and ceasing. 2. The Four Noble Truths of non-arising. 3. The Four Noble Truths of immeasurability. 4. The Four Noble Truths of non-doing. Question: Where in the scriptures and treatises are these four types of the Four Noble Truths expounded? Answer: If discussed separately, the meaning and context of these truths can be found in various places throughout the scriptures and treatises, but they are not gathered in one place. The Mahāparinirvāṇa Sūtra elucidates the Holy Conduct of Wisdom, intending to use the five flavors as a metaphor for the root, and thus explains these four types of the Four Noble Truths in sequence. The Śrīmālādevī Siṃhanāda Sūtra also contains the text of the four types of the Four Noble Truths, namely the Four Noble Truths of doing, the Four Noble Truths of measurability, the Four Noble Truths of non-doing, and the Four Noble Truths of immeasurability. However, when the Nirvāṇa Sūtra and the Śrīmālādevī Siṃhanāda Sūtra elucidate the Four Noble Truths of immeasurability, the order of interpretation differs, and the meaning is slightly different. Question: The Four Noble Truths of arising and ceasing, which were explained earlier, represent the meaning of the 'half-word' teaching of the Tripiṭaka (Three Baskets). This is understandable. But how should the Four Noble Truths of immeasurability and non-doing, which are explained next, be distinguished? Answer: If explained from the perspective of the complete teaching, these three types of the Four Noble Truths are all complete teachings and do not need to be distinguished. If explained from the perspective of the five flavors, the meanings of these three types of the Four Noble Truths are different. The Four Noble Truths of non-arising, although belonging to the Mahayana (Great Vehicle), are also accessible to the Two Vehicles. The Four Noble Truths of immeasurability are only the path practiced by Bodhisattvas. The Four Noble Truths of non-doing are the realm of the Buddha. This is the difference between them. Initially, based on the principle of the Four Noble Truths of arising and ceasing, the content being explained is the use of conditioned arising and ceasing to elucidate the truth. Therefore, the Lotus Sūtra says: 'In the past, I turned the Wheel of the Four Noble Truths in Varanasi (ancient city in India), explaining the arising and ceasing of the five aggregates of all dharmas.' Arising and ceasing is doing, so the Śrīmālādevī Siṃhanāda Sūtra elucidates the Four Noble Truths of doing. The Four Noble Truths are: 1. The Truth of Suffering (Dukkha Satya), 2. The Truth of the Accumulation of Suffering (Samudaya Satya), 3. The Truth of the Cessation of Suffering (Nirodha Satya), 4. The Truth of the Path to the Cessation of Suffering (Magga Satya). 'Suffering' means oppression; the three characteristics of impermanence oppress the physical and mental elements, so it is called 'suffering'. Being truly and certainly not false is called 'Truth'. 'Accumulation' means gathering; afflictions and karma combine to gather the suffering results of birth and death, so it is called 'Accumulation'. Being truly and certainly not false is called 'Truth'. 'Cessation' means the cessation of non-doing; there are no two bonds of cause and effect, so it is called 'Cessation'. Being truly and certainly not false is called 'Truth'. 'Path' means the ability to lead; precepts, concentration, and wisdom can lead to Nirvana (Buddhist term for the state of liberation), so it is called 'Path'. Being truly and certainly not false is called 'Truth'. These are the Four Noble Truths of arising and ceasing, so the Nirvāṇa Sūtra says, the sound

聞有苦有苦諦。有集有集諦。有滅有滅諦。有道有道諦也。問曰道滅聖人行因得果。可言審實。苦集虛妄何名審實。答曰凡夫虛妄因果。實是虛妄非不虛妄。是則有漏無漏因果。皆悉審實不可混監。故遺教經云。日可令冷月可令熱。而佛說四諦不可令異釋。此生滅四諦義。備如數人成論分別。今不具明。二明無生四諦者。如思益經云。知苦無生名苦聖諦。知集無和合相名集聖諦。以不二相觀名道聖諦。法本不生今即無滅。是名滅聖諦。即苦集滅道四法。名字事相是同而諦義有異。前以生滅之理為諦。今明不生不滅真空之理為諦。亦名四真諦也。故涅槃經云。菩薩解苦無苦。是故無苦而有真諦。解集無集。是故無集而有真諦。有滅有真有道有真故名四真諦也。三乘共觀得第一義。證二種涅槃。亦是勝鬘經明有量四諦也。問曰若是三乘通學涅槃。何故解滅諦明常樂我凈耶。答曰若方等般若所明。無生真諦三乘共見。而二乘通教菩薩。不見佛性。不明滅諦是常住也。至大涅槃。為三乘人同說佛性。故無生四真諦通別通圓。故明滅諦四德。異於方等大品。意在此也。三明無量四聖諦者。如大涅槃經說。知諸陰苦名為苦諦。分別諸陰有無量相悉是諸苦。是名無量苦諦。無量集滅道。至下自當具出經文。如是四諦之理。涅槃經云悉

【現代漢語翻譯】現代漢語譯本聽說有苦，有苦諦（Dukkha-satya，關於苦的真理）。有集，有集諦（Samudaya-satya，關於苦的起因的真理）。有滅，有滅諦（Nirodha-satya，關於苦的止息的真理）。有道，有道諦（Magga-satya，關於通往苦的止息的道路的真理）。問：道和滅是聖人通過修行因地而證得果位，可以說真實不虛。但苦和集是虛妄的，為何也說是真實不虛呢？答：凡夫所認為的虛妄因果，實際上是虛妄的，並非不虛妄。因此，有漏和無漏的因果，都是真實不虛的，不可混淆。所以《遺教經》說：『太陽可以變冷，月亮可以變熱，但佛所說的四諦（catvāri-ārya-satyāni）不可改變。』以上是生滅四諦的含義，詳細內容可見《數人成論》的分別解釋，這裡不再詳述。二、說明無生四諦。如《思益經》所說：『知苦無生，名為苦聖諦。知集無和合相，名為集聖諦。以不二之相觀察，名為道聖諦。法本不生，現在也無滅，這名為滅聖諦。』即苦、集、滅、道四法，名字和事相相同，但諦義不同。前面是以生滅之理為諦，現在說明不生不滅的真空之理為諦，也稱為四真諦。所以《涅槃經》說：『菩薩瞭解苦而無苦，所以無苦而有真諦。瞭解集而無集，所以無集而有真諦。有滅有真，有道有真，所以名為四真諦。』三乘（Triyāna）共同觀察而證得第一義，證得二種涅槃（Nirvana）。這也是《勝鬘經》所說的有量四諦。問：如果涅槃是三乘共同修學的，為何在解釋滅諦時，要說明常、樂、我、凈呢？答：如果按照《方等經》和《般若經》所說明的，無生真諦是三乘共同見證的。但二乘通教的菩薩，不見佛性（Buddha-dhātu），不明滅諦是常住的。到了《大涅槃經》，為三乘人共同宣說佛性，所以無生四真諦是通別通圓的，因此說明滅諦具有四德，這與《方等經》和《大品經》的含義不同，意圖在此。三、說明無量四聖諦。如《大涅槃經》所說：『知諸陰苦，名為苦諦。分別諸陰有無量相，都是諸苦，這名為無量苦諦。』無量集、滅、道，到下面自然會詳細引出經文。像這樣的四諦之理，《涅槃經》說都

【English Translation】 English version It is heard that there is suffering, there is the Truth of Suffering (Dukkha-satya). There is arising, there is the Truth of the Arising of Suffering (Samudaya-satya). There is cessation, there is the Truth of the Cessation of Suffering (Nirodha-satya). There is the path, there is the Truth of the Path to the Cessation of Suffering (Magga-satya). Question: The Path and Cessation are the fruits attained by the saints through cultivating the causes. It can be said that they are truly real. But suffering and arising are illusory, why are they also said to be truly real? Answer: The illusory causes and effects as perceived by ordinary people are indeed illusory, and not not illusory. Therefore, the causes and effects of both defiled (with outflows) and undefiled (without outflows) are all truly real and cannot be confused. Therefore, the Yijiao Jing (Sutra of the Bequeathed Teachings) says: 'The sun can be made cold, the moon can be made hot, but the Four Noble Truths (catvāri-ārya-satyāni) spoken by the Buddha cannot be changed.' The above is the meaning of the Four Noble Truths of arising and ceasing. Detailed explanations can be found in the distinctions made in the Shuren Cheng Lun (Treatise on the Completion of Numbers), which will not be elaborated here. Second, explaining the Four Noble Truths of Non-arising. As the Siyi Jing (Thinking Benefit Sutra) says: 'Knowing that suffering is without arising is called the Noble Truth of Suffering. Knowing that arising is without the aspect of combination is called the Noble Truth of the Arising of Suffering. Observing with the aspect of non-duality is called the Noble Truth of the Path. The Dharma is fundamentally without arising, and now there is no cessation, this is called the Noble Truth of Cessation.' That is, the four Dharmas of suffering, arising, cessation, and path have the same names and phenomena, but the meanings of the Truths are different. The former takes the principle of arising and ceasing as the Truth, while the latter explains the principle of the emptiness of true suchness that neither arises nor ceases as the Truth, which is also called the Four True Truths. Therefore, the Nirvana Sutra says: 'Bodhisattvas understand suffering without suffering, therefore there is no suffering but there is True Truth. Understanding arising without arising, therefore there is no arising but there is True Truth. There is cessation and there is Truth, there is path and there is Truth, therefore they are called the Four True Truths.' The Three Vehicles (Triyāna) jointly observe and attain the First Principle, and realize the two kinds of Nirvana (Nirvana). This is also the Four Truths with limitations explained in the Śrīmālādevī Siṃhanāda Sūtra. Question: If Nirvana is jointly studied by the Three Vehicles, why is it necessary to explain permanence, bliss, self, and purity when explaining the Truth of Cessation? Answer: If according to what is explained in the Vaipulya Sutras and the Prajna Sutras, the True Truth of Non-arising is jointly witnessed by the Three Vehicles. However, the Bodhisattvas of the Two Vehicle common teaching do not see the Buddha-nature (Buddha-dhātu) and do not understand that the Truth of Cessation is permanent. In the Mahāparinirvāṇa Sūtra, the Buddha-nature is jointly expounded for the people of the Three Vehicles. Therefore, the Four True Truths of Non-arising are common, specific, common, and complete. Therefore, it is explained that the Truth of Cessation has four virtues, which is different from the meaning of the Vaipulya Sutras and the Mahaprajnaparamita Sutra. The intention is here. Third, explaining the Immeasurable Four Noble Truths. As the Mahāparinirvāṇa Sūtra says: 'Knowing that the aggregates are suffering is called the Truth of Suffering. Distinguishing that the aggregates have immeasurable aspects, all of which are suffering, this is called the Immeasurable Truth of Suffering.' The immeasurable arising, cessation, and path will naturally be quoted in detail below. The Nirvana Sutra says that the principle of the Four Truths like this is all

非聲聞緣覺所知。故知皆是別教所詮之理也。問曰此無量四聖諦。是何等四諦無量耶。答曰今明四教所詮。菩薩學道種智。並得無量四諦。但此無量四諦的屬別教也。問曰若爾涅槃經明四諦無量相。何得定知是別教所詮無量四諦。答曰若不明佛性而說無量。即是前二教所詮之無量也。若明佛性說無量相者。即任運自成后兩教所明無量也。若圓教亦名無量四聖諦者。即是無作四實諦之異名也。四明無作四諦者。如涅槃經明。約一實諦而辨四諦。即是無作四實。諦明四實不作四故名無作。觀四即得實故名四實諦也。涅槃經云。所言苦者為無常相。是可斷相。是為實諦如來之性。非苦非無常非可斷相。是故為實。虛空佛性亦復如是。無作集滅道諦在下當具引涅槃經此文即無作四實諦之明說也。若能依經。解此四諦即一實諦。是為圓教所詮之理。勝鬘經明無作四諦。無一實結成。涅槃經不云無作。皆用一實結成四諦。義既相關。今合兩經立名。故言無作四實諦也。問曰勝鬘經。明無量四聖諦無作四聖諦。涅槃經亦有是說。二處經文為同爲異耶。答曰有無量四聖諦。雖依藏識非無作。有無量四聖諦。亦依藏識即是無作。所以者何。若約無明恒沙四諦法事數論無量。即是別教所詮無量非無作。若約法性明四諦無量。即是圓教所詮無

【現代漢語翻譯】現代漢語譯本非聲聞緣覺（Sravaka-Pratyekabuddha，小乘聖者）所能知曉。因此可知，這些都是別教（Distinct Teaching，區別於三乘共法的菩薩乘教法）所詮釋的道理。問：這無量的四聖諦（Four Noble Truths）是何種四諦的無量呢？答：現在說明四教（Four Teachings，天臺宗判教的四種教法：藏、通、別、圓）所詮釋的菩薩學道種智（Bodhisattva's knowledge of the seeds of enlightenment），並證得無量的四諦。但此無量的四諦確實屬於別教。問：如果這樣，《涅槃經》（Nirvana Sutra）闡明四諦的無量相，如何能確定是別教所詮釋的無量四諦呢？答：如果不明佛性（Buddha-nature）而說無量，那就是前二教（藏教和通教）所詮釋的無量。如果明瞭佛性而說無量相，那就是自然而然成就后兩教（別教和圓教）所闡明的無量。如果圓教（Perfect Teaching）也稱為無量四聖諦，那就是無作四實諦（Non-created Four Real Truths）的異名。所謂闡明無作四諦，如《涅槃經》所說，約一實諦（One Real Truth）而辨別四諦，即是無作四實。諦闡明四實不作，所以名為無作。觀四諦即能證得實相，所以名為四實諦。《涅槃經》說：『所說的苦，是無常相，是可斷相，是為實諦，如來的自性，非苦，非無常，非可斷相，所以是實。虛空佛性也是這樣。』無作集滅道諦在下面會詳細引用《涅槃經》的這段經文，這就是無作四實諦的明確說明。如果能依據經典，理解這四諦即是一實諦，這就是圓教所詮釋的道理。《勝鬘經》（Srimala Sutra）闡明無作四諦，無一實結成。《涅槃經》不稱無作，都用一實結成四諦，意義既然相關聯，現在結合兩部經立名，所以說無作四實諦。問：《勝鬘經》闡明無量四聖諦和無作四聖諦，《涅槃經》也有這樣的說法，這兩處經文是相同還是不同呢？答：有無量四聖諦，雖然依據藏識（alaya-consciousness），但不是無作。有無量四聖諦，也依據藏識，就是無作。為什麼這樣說呢？如果從無明（ignorance）恒沙（countless）四諦法的事數來論無量，那就是別教所詮釋的無量，不是無作。如果從法性（dharma-nature）來闡明四諦的無量，那就是圓教所詮釋的無

【English Translation】 English version Not known by Sravakas (Hearers) and Pratyekabuddhas (Solitary Realizers). Therefore, it is known that these are all the principles explained by the Distinct Teaching (different from the common teachings of the Three Vehicles, the Bodhisattva Vehicle teaching). Question: What kind of Four Noble Truths are these immeasurable Four Noble Truths? Answer: Now explaining the Bodhisattva's knowledge of the seeds of enlightenment, as explained by the Four Teachings (the four types of teachings in the Tiantai school's classification: Tripitaka, Common, Distinct, and Perfect), and attaining the immeasurable Four Truths. But these immeasurable Four Truths truly belong to the Distinct Teaching. Question: If so, the Nirvana Sutra clarifies the immeasurable aspect of the Four Truths, how can it be determined that it is the immeasurable Four Truths explained by the Distinct Teaching? Answer: If immeasurable is spoken without clarifying Buddha-nature, then it is the immeasurable explained by the first two teachings (Tripitaka and Common Teachings). If the immeasurable aspect is spoken with clarity of Buddha-nature, then it naturally accomplishes the immeasurable clarified by the latter two teachings (Distinct and Perfect Teachings). If the Perfect Teaching is also called the immeasurable Four Noble Truths, then it is another name for the Non-created Four Real Truths. The so-called clarification of the Non-created Four Truths, as the Nirvana Sutra says, distinguishes the Four Truths based on the One Real Truth, which is the Non-created Four Realities. The Truth clarifies that the Four Realities are not created, so it is called Non-created. Observing the Four Truths leads to the realization of reality, so it is called the Four Real Truths. The Nirvana Sutra says: 'What is said to be suffering is the aspect of impermanence, the aspect of being able to be severed, which is the Real Truth, the nature of the Tathagata, not suffering, not impermanent, not the aspect of being able to be severed, therefore it is real. The Buddha-nature of emptiness is also like this.' The Non-created Truths of Accumulation, Cessation, and the Path will be quoted in detail from the Nirvana Sutra below, which is the clear explanation of the Non-created Four Real Truths. If one can rely on the scriptures and understand that these Four Truths are the One Real Truth, this is the principle explained by the Perfect Teaching. The Srimala Sutra clarifies the Non-created Four Truths, without the One Real Truth forming them. The Nirvana Sutra does not call them Non-created, but uses the One Real Truth to form the Four Truths. Since the meanings are related, now combining the two sutras to establish the name, therefore it is said to be the Non-created Four Real Truths. Question: The Srimala Sutra clarifies the immeasurable Four Noble Truths and the Non-created Four Noble Truths, and the Nirvana Sutra also has such statements, are the two sutra passages the same or different? Answer: There are immeasurable Four Noble Truths, although based on the alaya-consciousness, they are not Non-created. There are immeasurable Four Noble Truths, also based on the alaya-consciousness, which are Non-created. Why is this so? If the immeasurable is discussed from the perspective of the number of phenomena of the Four Truths like the sands of the Ganges in ignorance, then it is the immeasurable explained by the Distinct Teaching, not Non-created. If the immeasurable of the Four Truths is clarified from the perspective of dharma-nature, then it is the immeasurable explained by the Perfect Teaching.

量。無量即無作也大涅槃經答迦葉。明無量四諦。正約事數無量。此別教所詮也。若答文殊明四諦。即是明無作四實諦也。勝鬘經明二種四諦。一異未可定判。問曰勝鬘明無量四諦。何故在無作四諦后。答曰勝鬘經云。依無作說無量。但依義有三種。一依果說因。因無量即是無作因也。二明依理說義。無作之理不可思量即是無量也。三依體說用。無量即是無作之數量也。若解此三義。次無作后說無量四諦。不足致疑也。問曰無生無作何異。真之與實何異。答曰若核名論義。一往難者。恒強取意通釋佛意。不無名有所主。二明能詮之教者。即是四教能詮四種四諦之理。即為四意。一初三藏教。詮生滅四諦之理。但生滅四諦之理。即是涅槃經明生生之義。生生既不可說。云何說三藏教能詮此理。又涅槃經云有因緣故。亦可得說即是四悉檀善巧故能詮也。若是世界對治為人。用此三悉檀說生滅四諦。此約隨情辨能詮。用第一義悉檀。說生滅四諦。即是約隨智辨能詮也。若無隨情智之機則不可說。此二機發。則可以方便赴機善巧說生滅四諦。故法華經云。諸法寂滅相不可以言宣。以方便力故為五比丘說。是名轉法輪。便有涅槃音及以阿羅漢也。二次明通教詮無生四真諦之理。無生四真諦即是大涅槃經。明生不生義。生不生既不

【現代漢語翻譯】現代漢語譯本：無量。無量即是無作。出自《大涅槃經答迦葉》，闡明無量四諦。主要針對事相和數量的無量，這是別教所詮釋的。如果回答文殊菩薩，闡明四諦，那就是闡明無作四實諦。《勝鬘經》闡明兩種四諦，一異之處尚未能確定判斷。問：既然《勝鬘經》闡明無量四諦，為何放在無作四諦之後？答：《勝鬘經》說，依據無作而說無量，但依據意義有三種：一是依據果來說因，因的無量即是無作因。二是闡明依據理來說義，無作的道理不可思量，即是無量。三是依據體來說用，無量即是無作的數量。如果理解這三種意義，在無作之後說無量四諦，就不值得懷疑了。問：無生和無作有什麼不同？真和實有什麼不同？答：如果嚴格按照名稱來討論意義，一開始會覺得困難，總是勉強取其意來通釋佛意，並非沒有名稱有所指。二是闡明能詮釋的教法，即是四教能詮釋四種四諦的道理，即為四種意義。一是初期的三藏教，詮釋生滅四諦的道理。但生滅四諦的道理，即是《涅槃經》闡明的生生的意義。生生既然不可說，怎麼說三藏教能詮釋這個道理？又《涅槃經》說，因為有因緣的緣故，也可以說，即是因為四悉檀（世界的、各各為人、對治的、第一義的）的善巧，所以能夠詮釋。如果是針對世界、對治、為人，用這三種悉檀來說生滅四諦，這是依據隨順眾生的根性來辨別能詮。用第一義悉檀來說生滅四諦，這是依據隨順智慧來辨別能詮。如果沒有隨順眾生根性和智慧的機緣，就不可說。這兩種機緣發動，就可以方便地適應機緣，善巧地說生滅四諦。所以《法華經》說，諸法的寂滅相不可以言語宣說，因為方便力的緣故，為五比丘說，這叫做轉法輪，便有了涅槃的聲音以及阿羅漢。二次闡明通教詮釋無生四真諦的道理。無生四真諦即是《大涅槃經》闡明生不生的意義。生不生既然不

【English Translation】 English version: 'Immeasurable'. 'Immeasurable' means 'non-created'. This comes from the Mahāparinirvāṇa Sūtra's (Great Nirvana Sutra) answer to Kāśyapa (one of the principal disciples of Gautama Buddha), clarifying the immeasurable Four Noble Truths. It mainly addresses the immeasurability of phenomena and quantity, which is what the Distinct Teaching explains. If answering Mañjuśrī (bodhisattva associated with prajna) and clarifying the Four Noble Truths, then it is clarifying the non-created Four Real Truths. The Śrīmālādevī Siṃhanāda Sūtra (Queen Srimala Sutra) clarifies two types of Four Noble Truths, and their similarities and differences cannot yet be definitively judged. Question: Since the Śrīmālādevī Siṃhanāda Sūtra clarifies the immeasurable Four Noble Truths, why is it placed after the non-created Four Noble Truths? Answer: The Śrīmālādevī Siṃhanāda Sūtra says that the immeasurable is spoken based on the non-created, but according to meaning, there are three types: First, it speaks of the cause based on the effect; the immeasurability of the cause is the non-created cause. Second, it clarifies the meaning based on principle; the principle of the non-created is inconceivable, which is immeasurability. Third, it speaks of function based on substance; immeasurability is the quantity of the non-created. If these three meanings are understood, then speaking of the immeasurable Four Noble Truths after the non-created is not worth doubting. Question: What is the difference between 'non-arising' and 'non-created'? What is the difference between 'true' and 'real'? Answer: If strictly discussing meaning according to name, it will initially seem difficult, and one will always force the meaning to interpret the Buddha's intent. It is not that there is no name that refers to something. Second, it clarifies the teachings that can explain, which is that the Four Teachings can explain the principles of the four types of Four Noble Truths, which are four meanings. First is the early Tripiṭaka (three baskets) teaching, which explains the principle of the Four Noble Truths of arising and ceasing. But the principle of the Four Noble Truths of arising and ceasing is the meaning of 'arising-arising' clarified in the Nirvāṇa Sūtra. Since 'arising-arising' cannot be spoken, how can it be said that the Tripiṭaka teaching can explain this principle? Also, the Nirvāṇa Sūtra says that because of conditions, it can also be spoken, which is because of the skillful means of the Four Siddhāntas (worldly, individual, remedial, and ultimate), so it can explain. If it is for the world, for remedy, and for individuals, using these three Siddhāntas to speak of the Four Noble Truths of arising and ceasing, this is distinguishing the ability to explain according to the dispositions of beings. Using the Ultimate Siddhānta to speak of the Four Noble Truths of arising and ceasing, this is distinguishing the ability to explain according to wisdom. If there is no opportunity to accord with the dispositions and wisdom of beings, then it cannot be spoken. When these two opportunities arise, one can conveniently adapt to the opportunity and skillfully speak of the Four Noble Truths of arising and ceasing. Therefore, the Lotus Sūtra says that the characteristics of the quiescence of all dharmas cannot be expressed in words, but because of the power of skillful means, it was spoken to the five bhikshus (monks), which is called turning the wheel of the Dharma, and then there was the sound of Nirvana and Arhats (one who has attained Nirvana). Second, it clarifies that the Common Teaching explains the principle of the Four Noble Truths of non-arising. The Four Noble Truths of non-arising are the meaning of 'arising-non-arising' clarified in the Mahāparinirvāṇa Sūtra. Since 'arising-non-arising' does not

可說。云何說通教能詮此理。又涅槃經云。有因緣故亦可得說。即是用四悉檀因緣說也。若世界為人對治三悉檀。故說無生四諦。此約隨情辨能詮也。若用第一義悉檀說無生四諦。即是約隨智辨能詮也。若無情智之機則不可說。此機若發則以方便赴機善巧。而說三乘。向道之人聞說。即入第一義諦無言說道。斷見思煩惱也。三明別教能詮無量四諦之理。無量四諦之理即是涅槃經明不生生義。不生生既不可說。云何說別教能詮此理。又涅槃經云。有因緣故亦可得說。即用四悉檀因緣說也。若用世界為人對治。三悉壇。故善巧方便而說無量四諦。即是約隨情辨能詮也。若用第一義悉檀說。即是約隨智辨能詮。若無情智二機。發則不可說。若此二機發則可以方便赴機。而說別教。菩薩聞說即入十住十行十回向登初地也。四次明用圓教。詮無作四實諦理。無作四實諦理。即是大涅槃經。明不生不生義。不生不生既不可說。云何說圓教能詮此理。又涅槃經明。有因緣故亦可得說。即是用四悉檀因緣說也。若用世界為人對治三悉檀。說無作四實諦此乃約隨情辨能詮耳。若用第一義悉檀。說無作四實諦。即是約隨智辨能詮也。若無情智之機。即是不可說。此機若發則可說也。利根大士聞說。即開佛智見。見佛性理住大涅槃也。三明對

【現代漢語翻譯】現代漢語譯本：可以這樣說。為什麼說通教能夠詮釋這個道理呢？又《涅槃經》說：『因為有因緣的緣故，也可以說。』這就是用四悉檀（世界悉檀，為人悉檀，對治悉檀，第一義悉檀）的因緣來說明。如果用世界悉檀、為人悉檀、對治悉檀這三種悉檀，所以說無生四諦。這是就適應眾生根性的角度來辨別能詮。如果用第一義悉檀來說無生四諦，那就是就適應智慧的角度來辨別能詮。如果沒有情識和智慧的根機，那就不可說。如果這種根機發動了，就用方便法門來適應根機，巧妙地說三乘法。向道的人聽了之後，就進入第一義諦無言說道，斷除見思煩惱。第三說明別教能夠詮釋無量四諦的道理。無量四諦的道理就是《涅槃經》所說的『不生生』的意義。『不生生』既然不可說，為什麼說別教能夠詮釋這個道理呢？又《涅槃經》說：『因為有因緣的緣故，也可以說。』這就是用四悉檀的因緣來說明。如果用世界悉檀、為人悉檀、對治悉檀這三種悉檀，所以善巧方便地說無量四諦。這是就適應眾生根性的角度來辨別能詮。如果用第一義悉檀來說，那就是就適應智慧的角度來辨別能詮。如果沒有情識和智慧這兩種根機發動，就不可說。如果這兩種根機發動了，就可以用方便法門來適應根機，而說別教。菩薩聽了之後，就進入十住、十行、十回向，登上初地。第四次說明用圓教來詮釋無作四實諦的道理。無作四實諦的道理就是《大涅槃經》所說的『不生不生』的意義。『不生不生』既然不可說，為什麼說圓教能夠詮釋這個道理呢？又《涅槃經》說明：『因為有因緣的緣故，也可以說。』這就是用四悉檀的因緣來說明。如果用世界悉檀、為人悉檀、對治悉檀這三種悉檀，說無作四實諦，這乃是就適應眾生根性的角度來辨別能詮罷了。如果用第一義悉檀，說無作四實諦，那就是就適應智慧的角度來辨別能詮。如果沒有情識和智慧的根機，那就是不可說。這種根機如果發動了，就可以說了。利根大士聽了之後，就開啟佛的智慧，見到佛性之理，安住于大涅槃。第三說明對

【English Translation】 English version: It can be said. Why can the Tong teaching (通教) explain this principle? Also, the Nirvana Sutra says, 'Because of causes and conditions, it can also be said.' This is explained using the four Siddhantas (悉檀) (Worldly Siddhanta, Siddhanta for the sake of people, Siddhanta for treatment, and the First Principle Siddhanta). If the three Siddhantas of the world, for the sake of people, and for treatment are used, then the Four Noble Truths of non-origination are spoken. This is to distinguish the expresser based on adapting to sentiments. If the Four Noble Truths of non-origination are spoken using the First Principle Siddhanta, then it is to distinguish the expresser based on adapting to wisdom. If there is no capacity for sentient beings and wisdom, then it cannot be spoken. If this capacity is activated, then the three vehicles are spoken with skillful means to suit the capacity. Those who aspire to the path, upon hearing this, enter the unspeakable way of the First Principle Truth, cutting off the afflictions of views and thoughts. Thirdly, it explains that the Separate Teaching (別教) can express the principle of the immeasurable Four Noble Truths. The principle of the immeasurable Four Noble Truths is the meaning of 'non-origination of origination' explained in the Nirvana Sutra. Since 'non-origination of origination' cannot be spoken, why can the Separate Teaching express this principle? Also, the Nirvana Sutra says, 'Because of causes and conditions, it can also be said.' This is explained using the causes and conditions of the four Siddhantas. If the three Siddhantas of the world, for the sake of people, and for treatment are used, then the immeasurable Four Noble Truths are spoken with skillful means. This is to distinguish the expresser based on adapting to sentiments. If the First Principle Siddhanta is used to speak, then it is to distinguish the expresser based on adapting to wisdom. If the two capacities of sentient beings and wisdom are not activated, then it cannot be spoken. If these two capacities are activated, then the Separate Teaching can be spoken with skillful means to suit the capacity. Upon hearing this, Bodhisattvas enter the ten abodes, ten practices, ten dedications, and ascend to the first ground. Fourthly, it explains that the Perfect Teaching (圓教) is used to express the principle of the Four Real Truths of non-action. The principle of the Four Real Truths of non-action is the meaning of 'non-origination of non-origination' explained in the Great Nirvana Sutra. Since 'non-origination of non-origination' cannot be spoken, why can the Perfect Teaching express this principle? Also, the Nirvana Sutra explains, 'Because of causes and conditions, it can also be said.' This is explained using the causes and conditions of the four Siddhantas. If the three Siddhantas of the world, for the sake of people, and for treatment are used to speak of the Four Real Truths of non-action, then this is merely to distinguish the expresser based on adapting to sentiments. If the First Principle Siddhanta is used to speak of the Four Real Truths of non-action, then it is to distinguish the expresser based on adapting to wisdom. If there is no capacity for sentient beings and wisdom, then it cannot be spoken. If this capacity is activated, then it can be spoken. Upon hearing this, those of sharp faculties open the wisdom of the Buddha, see the principle of Buddha-nature, and abide in the Great Nirvana. Thirdly, it explains regarding

諸經論者。即為二意。一對經二對論。一對經者。若華嚴教用別圓兩教詮無量四諦無作四諦之理。小乘三藏漸教之初。但詮生滅四諦之理。大集方等及此經。用四教詮四種四諦之理。摩訶般若用三教。詮三種四諦之理。法華但用圓教詮無作四實諦理。大涅槃通用四教詮四種四諦之理。事如前引涅槃經文。即其義也。二明對論者。別通經論類經可知。若通申經論。如中論破一切內外顛倒執諍。競論外人問曰。若一切世間皆空無所有者。即應無生無滅。以無生無滅故即無四諦四沙門果三寶。若受空法有如此等過。論主答曰。汝今實不知空因緣。諸佛常依二諦為眾生說法。若不知二諦則不知真法。以有空不空義故則一切法得成。若無空不空義一切法則不成。一切法成者。有四諦四沙門果三寶也。今釋此語論主破執見既盡。明有四諦四沙門果三寶者。即是申摩訶衍中三種四諦。三種四沙門果。三種三寶也。問曰云何得知。答曰論主說偈故知有也偈云。因緣所生法。我說即是空。此偈申通教大乘詮無生四諦四沙門果三寶也。偈云。亦名為假名。即是申別教大乘。詮無量四聖諦四沙門果三寶也。偈云。亦是中道義。即是申圓教大乘。詮無作四實諦四沙門果三寶也。破申之意。大乘三教亦用一偈。作論之巧妙在於斯。次後說兩品。初

【現代漢語翻譯】現代漢語譯本：諸經論的意義，可以歸納為兩種：一是針對經，二是針對論。一是針對經的意義：例如，《華嚴經》的教義使用別教和圓教來詮釋無量四諦（苦、集、滅、道，佛教的基本教義）和無作四諦（不假造作，任運自然的四諦）的道理。小乘三藏（佛教經典的總稱）漸教的開端，只詮釋生滅四諦（有生有滅的四諦）的道理。《大集經》、《方等經》以及此經，使用四教（藏、通、別、圓四教）來詮釋四種四諦的道理。《摩訶般若經》使用三教（通、別、圓三教）詮釋三種四諦的道理。《法華經》只用圓教詮釋無作四實諦（真實的四諦）的道理。《大涅槃經》通用四教詮釋四種四諦的道理。這些事例就像前面引用的《涅槃經》經文一樣，就是這個意思。二是說明針對論的意義：別教和通教的經論，可以按照經的分類來理解。如果是通教申述經論，例如《中論》破斥一切內外顛倒的執著和爭論。外道之人提問說：『如果一切世間都是空無所有的，那麼就應該沒有生沒有滅。因為沒有生沒有滅的緣故，就應該沒有四諦、四沙門果（證得四種果位的修行人）、三寶（佛、法、僧）。如果接受空法有如此的過失。』論主回答說：『你實在是不瞭解空的因緣。諸佛總是依據二諦（世俗諦和勝義諦）為眾生說法。如果不知道二諦，就不能知道真正的佛法。因為有空和不空的意義，所以一切法才能夠成立。如果沒有空和不空的意義，一切法就不能成立。』一切法成立，就有四諦、四沙門果、三寶。現在解釋這段話，論主破斥執著見解已經窮盡，說明有四諦、四沙門果、三寶，這就是申述摩訶衍（大乘佛教）中的三種四諦、三種四沙門果、三種三寶。有人問：『如何得知？』回答說：『因為論主說了偈頌，所以知道有這些。』偈頌說：『因緣所生法，我說即是空。』這首偈頌申述通教大乘，詮釋無生四諦、四沙門果、三寶。偈頌說：『亦名為假名，』這是申述別教大乘，詮釋無量四聖諦、四沙門果、三寶。偈頌說：『亦是中道義，』這是申述圓教大乘，詮釋無作四實諦、四沙門果、三寶。破斥和申述的意義，大乘三教也用一首偈頌來概括。用偈頌來作論的巧妙之處就在這裡。接下來要說兩品，最初是……

【English Translation】 English version: The meaning of various sutras and treatises can be summarized in two ways: one is directed at the sutras, and the other is directed at the treatises. The meaning directed at the sutras: for example, the teachings of the Avatamsaka Sutra use the Distinct Teaching (別教, biejiao) and the Perfect Teaching (圓教, yuanjiao) to explain the principles of the immeasurable Four Noble Truths (四諦, sidi, suffering, accumulation, cessation, and path, the fundamental teachings of Buddhism) and the Non-arising Four Noble Truths (無作四諦, wuzuo sidi, the Four Noble Truths that are uncreated and naturally occurring). The beginning of the Gradual Teaching (漸教, jianjiao) of the Small Vehicle (Hinayana) Tripitaka (三藏, sanzang, the collection of Buddhist scriptures) only explains the principles of the arising and ceasing Four Noble Truths (生滅四諦, shengmie sidi, the Four Noble Truths that arise and cease). The Mahasamghata Sutra (大集經, Daji Jing), the Vaipulya Sutras (方等經, Fangdeng Jing), and this sutra use the Four Teachings (四教, sijiao, the Four Teachings of the Tiantai school: Tripitaka Teaching, Shared Teaching, Distinct Teaching, and Perfect Teaching) to explain the principles of the four types of Four Noble Truths. The Mahaprajnaparamita Sutra (摩訶般若經, Mohe Bore Jing) uses the Three Teachings (通、別、圓三教, Tong, Bie, Yuan sanjiao, Shared, Distinct, and Perfect Teachings) to explain the three types of Four Noble Truths. The Lotus Sutra (法華經, Fahua Jing) only uses the Perfect Teaching to explain the principles of the Non-arising Four Real Noble Truths (無作四實諦, wuzuo si shidi, the real Four Noble Truths that are uncreated). The Mahaparinirvana Sutra (大涅槃經, Da Niepan Jing) commonly uses the Four Teachings to explain the four types of Four Noble Truths. These examples are like the Nirvana Sutra passages quoted earlier, which is the meaning. The second is to explain the meaning directed at the treatises: the sutras and treatises of the Distinct Teaching and the Shared Teaching can be understood according to the classification of the sutras. If it is the Shared Teaching elaborating on the sutras and treatises, such as the Madhyamaka-karika (中論, Zhonglun) refuting all internal and external inverted attachments and disputes. An outsider asks: 'If all the world is empty and without anything, then there should be no birth and no death. Because there is no birth and no death, there should be no Four Noble Truths, no Four Fruits of the Shramana (四沙門果, si shamen guo, the four stages of enlightenment), and no Three Jewels (三寶, sanbao, Buddha, Dharma, and Sangha). If accepting the Dharma of emptiness has such faults...' The author of the treatise replies: 'You really do not understand the causes and conditions of emptiness. All Buddhas always rely on the Two Truths (二諦, erdi, conventional truth and ultimate truth) to teach sentient beings. If you do not know the Two Truths, you cannot know the true Dharma. Because there is the meaning of emptiness and non-emptiness, all dharmas can be established. If there is no meaning of emptiness and non-emptiness, all dharmas cannot be established.' When all dharmas are established, there are the Four Noble Truths, the Four Fruits of the Shramana, and the Three Jewels. Now explaining this passage, the author of the treatise has exhausted the refutation of attachments and views, and explains that there are the Four Noble Truths, the Four Fruits of the Shramana, and the Three Jewels, which is to elaborate on the three types of Four Noble Truths, the three types of Four Fruits of the Shramana, and the three types of Three Jewels in the Mahayana (大乘, dacheng, Great Vehicle Buddhism). Someone asks: 'How can we know this?' The answer is: 'Because the author of the treatise spoke a verse, we know that these exist.' The verse says: 'The dharmas that arise from causes and conditions, I say are emptiness.' This verse elaborates on the Shared Teaching Mahayana, explaining the Non-arising Four Noble Truths, the Four Fruits of the Shramana, and the Three Jewels. The verse says: 'It is also called provisional name,' this is elaborating on the Distinct Teaching Mahayana, explaining the immeasurable Four Noble Truths, the Four Fruits of the Shramana, and the Three Jewels. The verse says: 'It is also the meaning of the Middle Way,' this is elaborating on the Perfect Teaching Mahayana, explaining the Non-arising Four Real Noble Truths, the Four Fruits of the Shramana, and the Three Jewels. The meaning of refutation and elaboration, the Three Teachings of Mahayana also use one verse to summarize. The ingenuity of using verses to compose treatises lies here. Next, we will talk about two chapters, the first is...

品云。問曰已知摩訶衍入第一義。今欲聞聲聞法入第一義。答曰論主具明生滅十二因緣。破六十二見入第一義。即是為鈍根聲聞弟子。說因緣生滅。因緣即是生滅四諦四沙門果三寶也。中論前申摩訶衍通別圓三教。三種四諦四沙門果三寶。后兩品申三藏生滅四諦四沙門果三寶者。以後世人根轉鈍應須還用此教。是則中論文略而義富。申佛四教既明。於四諦之理已顯。故言有四諦也乃是如意珠論。非唾水精論也。若不解此義。單復織假恐虛棄功夫。四假通佛大小乘經。意終難見也。第二約三諦明四教所詮之理者。即為三意。一明三諦所詮之理。二明能詮四教。三約經論。一明三諦所詮理者。三諦名義具出瓔珞仁王二經。一者有諦。二者無諦。三者中道第一義諦。所言有諦者。二十五有世間眾生。妄情所見名之為有。如彼情見審實不虛名之為諦。故言有諦。亦名俗諦亦名世諦。如涅槃經云。如世人心所見者名為世諦。二無諦者。三乘出世之人所見真空。無名無相故名為無。審實不虛目之為諦。故言無諦。亦名真諦亦名第一義諦。故涅槃經云。如出世人心所見。故名為第一義諦。三中道第一義諦者。遮二邊故說名中道。言遮二邊者。遮凡夫愛見有邊。遮二乘所見無名無相空邊。遮俗諦真諦之二邊。遮世諦第一義諦之二邊。遮

【現代漢語翻譯】現代漢語譯本：品云。問：『已知摩訶衍（Mahayana，大乘）入第一義諦，現在想聽聞聲聞法（Śrāvakayāna，聲聞乘）如何入第一義諦。』答：『論主詳細闡明生滅十二因緣，破斥六十二見，就能入第一義諦。這是為鈍根的聲聞弟子，講解因緣生滅的道理。因緣就是生滅四諦（catvāri-āryasatyāni，四聖諦）、四沙門果（catvāri śrāmaṇyāni phalāni，四沙門果）和三寶（triratna，佛法僧）。《中論》前面闡述了摩訶衍通教、別教、圓教這三種教義，以及三種四諦、四沙門果、三寶。後面兩品闡述了三藏生滅四諦、四沙門果、三寶，這是因為後世之人根器轉為遲鈍，應該還需要用這種教義。因此，《中論》文辭簡略而義理豐富。闡明佛陀的四教之後，對於四諦的道理已經很明顯了，所以說有四諦，這就像如意珠論，而不是唾水精論。如果不理解這個道理，單、復、織、假，恐怕會白費功夫。四假通用於佛陀的大小乘經典，但意旨始終難以理解。』第二，從三諦（tri-satya，三諦）來闡明四教所詮釋的道理，分為三個方面：一是闡明三諦所詮釋的道理，二是闡明能詮釋的四教，三是依據經論。一是闡明三諦所詮釋的道理：三諦的名義都出自《瓔珞經》和《仁王經》。一是『有諦』，二是『無諦』，三是『中道第一義諦』。所謂『有諦』，是指二十五有世間眾生，以虛妄的情感所見到的，稱之為『有』。如同他們情感所見到的，審實不虛，稱之為『諦』，所以說『有諦』，也叫『俗諦』，也叫『世諦』。如《涅槃經》所說：『如世人心所見者，名為世諦。』二是『無諦』，是指三乘出世之人所見到的真空，無名無相，所以稱為『無』。審實不虛，稱之為『諦』，所以說『無諦』，也叫『真諦』，也叫『第一義諦』。如《涅槃經》所說：『如出世人心所見，故名為第一義諦。』三是『中道第一義諦』，是爲了遮止二邊而說的中道。所謂遮止二邊，是指遮止凡夫愛見之有邊，遮止二乘所見無名無相之空邊，遮止俗諦真諦的二邊，遮止世諦第一義諦的二邊，遮止……

【English Translation】 English version: Chapter on Clouds. Question: 『Having understood how the Mahayana (Great Vehicle) enters the First Principle, I now wish to hear how the Śrāvakayāna (Vehicle of Hearers) enters the First Principle.』 Answer: 『The author of the treatise clearly elucidates the arising and ceasing of the twelve links of dependent origination, and refutes the sixty-two views to enter the First Principle. This is for disciples of the Śrāvakayāna with dull faculties, explaining the principle of the arising and ceasing of dependent origination. Dependent origination is the arising and ceasing of the Four Noble Truths (catvāri-āryasatyāni), the Four Fruits of the Ascetic (catvāri śrāmaṇyāni phalāni), and the Three Jewels (triratna). The beginning of the Middle Treatise (Madhyamaka-śāstra) expounds the three teachings of the Mahayana: the common teaching, the distinct teaching, and the perfect teaching, as well as the three types of the Four Noble Truths, the Four Fruits of the Ascetic, and the Three Jewels. The last two chapters expound the Four Noble Truths, the Four Fruits of the Ascetic, and the Three Jewels of the Tripiṭaka (three collections of Buddhist scriptures), because people in later generations have dull faculties and still need to use this teaching. Therefore, the Middle Treatise is concise in its words but rich in its meaning. Having clarified the Buddha's four teachings, the principle of the Four Noble Truths is already clear, so it is said that there are Four Noble Truths. This is like the Mani Jewel Treatise, not the Spittle Crystal Treatise. If you do not understand this meaning, the single, compound, woven, and provisional will be a waste of effort. The four provisionals are common to the Buddha's scriptures of both the Great and Small Vehicles, but the meaning is ultimately difficult to see.』 Secondly, explaining the principles taught by the four teachings from the perspective of the Three Truths (tri-satya), there are three aspects: first, explaining the principles taught by the Three Truths; second, explaining the four teachings that can explain; and third, based on the scriptures and treatises. First, explaining the principles taught by the Three Truths: the names and meanings of the Three Truths are all from the Yingluo Sutra and the Benevolent Kings Sutra. The first is the 『Truth of Existence,』 the second is the 『Truth of Non-existence,』 and the third is the 『Truth of the Middle Way First Principle.』 The so-called 『Truth of Existence』 refers to the sentient beings of the twenty-five realms of existence, whose perceptions based on deluded emotions are called 『existence.』 Like what they perceive with their emotions, if it is truly real and not false, it is called 『truth,』 so it is called the 『Truth of Existence,』 also called the 『Conventional Truth』 or the 『Mundane Truth.』 As the Nirvana Sutra says: 『What is seen by the minds of worldly people is called the Mundane Truth.』 The second is the 『Truth of Non-existence,』 which refers to the emptiness seen by those who have transcended the world in the Three Vehicles, which has no name and no form, so it is called 『non-existence.』 If it is truly real and not false, it is called 『truth,』 so it is called the 『Truth of Non-existence,』 also called the 『Ultimate Truth』 or the 『Truth of the First Principle.』 As the Nirvana Sutra says: 『What is seen by the minds of those who have transcended the world is called the Truth of the First Principle.』 The third is the 『Truth of the Middle Way First Principle,』 which is the Middle Way spoken to negate the two extremes. The so-called negation of the two extremes refers to negating the extreme of existence seen by ordinary people's love and views, negating the extreme of emptiness without name and form seen by the Two Vehicles, negating the two extremes of the Conventional Truth and the Ultimate Truth, negating the two extremes of the Mundane Truth and the Truth of the First Principle, negating…

如此等之二邊。名為不二。不二之理目之為中。此理虛通無擁名之為道。最上無過故稱第一義。深有所以目之為義。諸佛菩薩之所證見。審實不虛。謂之為諦。故言中道第一義諦。亦名一實諦也。亦名虛空佛性法界如如如來藏也。故涅槃經云。凡夫者著有。二乘者著無。菩薩之法不有不無。即是三諦之理不同之義。此理併爲四教所詮。故約三諦之理明所詮也。問曰所言三諦之理為是隨情。理為是隨智之理。答曰今約一家明義所辨諦理。有三種不同。一者隨情。二者隨情智。三者隨智。此義別當料簡。今且用一途。依涅槃判三諦之理也。是則一是隨情之理。二是隨情智之理。三是隨智之理也。又云二是隨情智之理。三是隨智之理也。又云。二是隨情之理。一是隨智之理。情智合說以為三諦之理也。二明能詮之四教詮三諦之理者。即為四。意一三藏教。但詮二諦之理。所以稟教之流。不聞佛性常住涅槃。三乘猶存灰斷之果也。二通教亦但詮二諦之理。所以稟教之流。亦不聞佛性常住涅槃。三乘猶存灰斷之果也。三別教別詮三諦之理。所以稟教之流。三十心但成二觀智之方便道。登地方乃見佛性入法流也。四圓教圓詮三諦之理。是故稟教之流。初心即開佛知見。自然流入薩婆若海也。三明對經論。華嚴但詮假名俗諦中道。或

【現代漢語翻譯】現代漢語譯本：像這樣對立的兩端，被稱為『不二』（non-duality）。『不二』的道理，稱之為『中』（middle way）。這個道理虛空通達，沒有阻礙，稱之為『道』（path）。沒有比它更高的，所以稱為『第一義』（paramārtha）。深刻而有意義，所以稱為『義』（meaning）。是諸佛菩薩所證悟和見到的，真實不虛，稱之為『諦』（truth）。所以說『中道第一義諦』，也稱為『一實諦』（one real truth）。也稱為『虛空』（emptiness）、『佛性』（Buddha-nature）、『法界』（dharmadhātu）、『如如』（tathatā）、『如來藏』（tathāgatagarbha）。所以《涅槃經》（Nirvana Sutra）說：『凡夫執著于有，二乘人執著于無，菩薩的法既不有也不無。』這就是三諦（three truths）的道理不同的含義。這個道理被四教（four teachings）所詮釋，所以根據三諦的道理來說明所詮釋的內容。問：所說的三諦的道理，是隨順情識的道理，還是隨順智慧的道理？答：現在根據一家之言來闡明意義，所辨別的諦理，有三種不同。一是隨順情識，二是隨順情識和智慧，三是隨順智慧。這個意義需要分別加以考察。現在暫且用一種途徑，依據《涅槃經》來判斷三諦的道理。那麼，一是隨順情識的道理，二是隨順情識和智慧的道理，三是隨順智慧的道理。又說，二是隨順情識和智慧的道理，三是隨順智慧的道理。又說，二是隨順情識的道理，一是隨順智慧的道理。情識和智慧合起來說，就成為三諦的道理。二、說明能詮釋的四教詮釋三諦的道理，可以分為四種情況。一是三藏教（Tripitaka teaching），只詮釋二諦（two truths）的道理。所以稟承這種教法的修行者，聽不到佛性常住涅槃的說法，三乘（three vehicles）仍然存在灰身泯智的果報。二是通教（Common teaching）也只詮釋二諦的道理。所以稟承這種教法的修行者，也聽不到佛性常住涅槃的說法，三乘仍然存在灰身泯智的果報。三是別教（Distinct teaching）分別詮釋三諦的道理。所以稟承這種教法的修行者，三十心（thirty minds）只是成就二觀智（two wisdoms）的方便道，登地（bhumi）才能見到佛性，進入法流。四是圓教（Perfect teaching）圓滿詮釋三諦的道理。因此稟承這種教法的修行者，最初發心就開啟佛的知見，自然流入薩婆若海（sarvajña）。三、說明針對經論。《華嚴經》（Avatamsaka Sutra）只詮釋假名俗諦（conventional truth）、中道（middle way）。

【English Translation】 English version: Such opposing extremes are called 'non-duality'. The principle of 'non-duality' is called the 'middle way'. This principle is empty and unobstructed, and is called the 'path'. There is nothing higher than it, so it is called the 'paramārtha' (ultimate meaning). It is profound and meaningful, so it is called 'meaning'. It is what all Buddhas and Bodhisattvas have realized and seen, true and not false, and is called 'truth'. Therefore, it is said 'the Middle Way, the ultimate truth', also called 'one real truth'. It is also called 'emptiness', 'Buddha-nature', 'dharmadhātu' (the realm of dharma), 'tathatā' (suchness), 'tathāgatagarbha' (the womb of the Tathagata). Therefore, the Nirvana Sutra says: 'Ordinary people are attached to existence, those of the two vehicles are attached to non-existence, the Dharma of the Bodhisattva is neither existence nor non-existence.' This is the different meaning of the three truths. This principle is explained by the four teachings, so according to the principle of the three truths, the explained content is clarified. Question: Is the principle of the three truths spoken of, a principle that follows emotions, or a principle that follows wisdom? Answer: Now, based on one school's explanation of meaning, the truths that are distinguished have three differences. First, following emotions; second, following emotions and wisdom; third, following wisdom. This meaning needs to be examined separately. Now, let's use one approach for the time being, and judge the principle of the three truths according to the Nirvana Sutra. Then, the first is the principle of following emotions, the second is the principle of following emotions and wisdom, and the third is the principle of following wisdom. It is also said that the second is the principle of following emotions and wisdom, and the third is the principle of following wisdom. It is also said that the second is the principle of following emotions, and the first is the principle of following wisdom. Emotions and wisdom combined are said to be the principle of the three truths. Second, explaining how the four teachings that can explain the three truths can be divided into four situations. First, the Tripitaka teaching only explains the principle of the two truths. Therefore, practitioners who follow this teaching do not hear about the Buddha-nature being permanent and Nirvana, and the three vehicles still have the result of extinguishing the body and annihilating wisdom. Second, the Common teaching also only explains the principle of the two truths. Therefore, practitioners who follow this teaching also do not hear about the Buddha-nature being permanent and Nirvana, and the three vehicles still have the result of extinguishing the body and annihilating wisdom. Third, the Distinct teaching separately explains the principle of the three truths. Therefore, practitioners who follow this teaching, the thirty minds only achieve the expedient path of the two wisdoms, and only by ascending to the bhumi can they see the Buddha-nature and enter the stream of Dharma. Fourth, the Perfect teaching perfectly explains the principle of the three truths. Therefore, practitioners who follow this teaching, from the initial aspiration, open the knowledge and vision of the Buddha and naturally flow into the ocean of sarvajña (all-knowing). Third, explaining the target of sutras and treatises. The Avatamsaka Sutra only explains conventional truth and the middle way.

云。華嚴教詮別相三諦一心三諦。三藏漸教詮真俗二諦。方等大乘之教詮三諦。一往同華嚴。摩訶般若亦具詮三諦。一往同華嚴。法華但詮一心三諦。涅槃備詮三諦。一往亦同華嚴也。諸論隨經類之可知。中論偈云。因緣所生法。我說即是空。此即詮真諦。亦名為假名。即詮俗諦也。亦是中道義。即詮中道第一義也。此偈即是申摩訶衍詮三諦之理。若下兩品明聲聞。經入第一義。此即是別申三藏教。詮二諦之理。第三約二諦明所詮之理者。亦為三意。一正明所詮之理。二明能詮之教。三約經論。一明所詮之理者。即是二諦之理也。二諦有二種。一者理外二諦。二者理內二諦。若真諦非佛性。即是理外之二諦。真諦即是佛性即是理內之二諦也。一理外二諦有二種。一者不相即之二諦。生滅二諦也。二者相即之二諦。無生二諦也。故大品經云。即色是空非色滅空。色滅方空是不即之二諦。即色是空相即之二諦也。二明理內二諦。亦有二種。一不即之二諦。二相即之二諦。一不即之二諦。是無量二諦也。故涅槃經云。分別世諦。有無量相。第一義諦亦有無量相。非諸聲聞緣覺之所知也。二相即之二諦。無作之二諦也。無作苦集滅道名為世諦。即一實諦故名第一義諦。二明能詮之四教者。若三藏教。詮于理外不即之二諦。若通

教詮于理外相即之二諦。別教詮于理內不即之二諦。圓教詮于理內相即之二諦也。三對經論者。華嚴經詮理內二種二諦。三藏教詮理外不相即之二諦。方等大乘詮理外四種二諦。摩訶般若詮理外相即二諦。理內二種二諦。法華經但詮理內相即之二諦。涅槃經通詮理內理外四種二諦。諸論通經類之可解。中論偈云。因緣所生法。我說即是空。此申理外相即之二諦。亦名為假名。亦是中道義。此申理內相即不相即之二諦。后兩品明聲聞入第一義。即是申三藏教理外不相即之二諦也。第四明一諦之理辨所詮者。亦為三意。一者正明所詮之理。二明能詮之教。三約經論。一明所詮之理者。即是一諦之理也。何等名為一諦。諦名審實。審實之法即是不二。豈有三諦二諦。皆名審實。今明真俗說為諦者。但是方便實非諦也。故涅槃經云。所言二諦者。其實是一。且如來方便為化眾生。故說為二。譬如日月不轉醉人見轉。當知唯有不轉之日。不醉之人同見。豈別有迴轉之日。若實有轉日者。不醉之人亦應並見也。一諦如真日。二諦如轉日。真日審實可名一諦。轉日不實何有二諦。方便說二。實義不成故非諦也。今此以一實諦為所詮之理也。二明能詮之教者。若三藏教通教。正是煩惱惡酒未吐。唯詮轉日說有二諦。不能詮一實諦也。若

【現代漢語翻譯】現代漢語譯本：別教詮釋的是理內不相即的二諦（兩種真理）。圓教詮釋的是理內相即的二諦（兩種真理）。三、根據經論來解釋：《華嚴經》詮釋的是理內的兩種二諦（兩種真理）。三藏教詮釋的是理外不相即的二諦（兩種真理）。方等大乘詮釋的是理外的四種二諦（四種真理）。《摩訶般若經》詮釋的是理外相即的二諦（兩種真理）和理內的兩種二諦（兩種真理）。《法華經》只詮釋理內相即的二諦（兩種真理）。《涅槃經》則通達地詮釋理內理外的四種二諦（四種真理）。各種論著可以參照經文來理解。《中論》的偈頌說：『因緣所生的法，我說就是空。』這闡述的是理外相即的二諦（兩種真理），也稱為假名，也是中道之義。這闡述的是理內相即不相即的二諦（兩種真理）。後面的兩品闡明聲聞乘進入第一義諦，就是闡述三藏教理外不相即的二諦（兩種真理）。四、闡明一諦之理，辨別所詮釋的內容，也分為三個方面：一是正面闡明所詮釋的道理，二是闡明能詮釋的教義，三是結合經論。一、闡明所詮釋的道理，就是一諦（一種真理）的道理。什麼叫做一諦（一種真理）？諦（真理）的意思是審實，審實的法就是不二。難道還有三諦（三種真理）、二諦（兩種真理）嗎？都叫做審實。現在說明真諦和俗諦被稱為諦（真理），但這只是方便說法，實際上並非真正的諦（真理）。所以《涅槃經》說：『所說的二諦（兩種真理），其實是一。且如來爲了方便教化眾生，所以說為二。』譬如太陽和月亮沒有轉動，但醉酒的人卻看到它們在轉動。應當知道只有不轉動的太陽，不醉的人共同看到。難道還有另外一個迴轉的太陽嗎？如果真的有轉動的太陽，那麼不醉的人也應該同時看到啊。一諦（一種真理）就像真實的太陽，二諦（兩種真理）就像轉動的太陽。真實的太陽是審實的，可以稱為一諦（一種真理）。轉動的太陽是不真實的，哪裡有什麼二諦（兩種真理）呢？方便說為二，實際意義上不能成立，所以不是諦（真理）。現在這裡用一實諦（一種真實的真理）作為所詮釋的道理。二、闡明能詮釋的教義。如果三藏教和通教，正是煩惱惡酒還沒有吐出來，只詮釋轉動的太陽，說有二諦（兩種真理），不能詮釋一實諦（一種真實的真理）。

【English Translation】 English version: The Separate Teaching (別教) explains the Two Truths (二諦) that are non-interdependent within principle. The Perfect Teaching (圓教) explains the Two Truths (二諦) that are interdependent within principle. Third, explaining based on Sutras and Treatises: The Avatamsaka Sutra (華嚴經) explains the two kinds of Two Truths (二種二諦) within principle. The Tripitaka Teaching (三藏教) explains the Two Truths (二諦) that are non-interdependent outside of principle. The Vaipulya Mahayana (方等大乘) explains the four kinds of Two Truths (四種二諦) outside of principle. The Mahaprajnaparamita (摩訶般若) explains the interdependent Two Truths (相即二諦) outside of principle and the two kinds of Two Truths (二種二諦) within principle. The Lotus Sutra (法華經) only explains the interdependent Two Truths (相即二諦) within principle. The Nirvana Sutra (涅槃經) comprehensively explains the four kinds of Two Truths (四種二諦) both within and outside of principle. Various treatises can be understood by referring to the sutras. The verse in the Madhyamaka-karika (中論) says: 'The Dharma (法) that arises from conditions, I say is emptiness.' This elucidates the interdependent Two Truths (相即二諦) outside of principle, also called provisional name (假名), and also the meaning of the Middle Way (中道義). This elucidates the interdependent and non-interdependent Two Truths (相即不相即二諦) within principle. The latter two chapters explain the Sravakas (聲聞乘) entering the First Noble Truth (第一義諦), which elucidates the non-interdependent Two Truths (不相即二諦) outside of principle in the Tripitaka Teaching (三藏教). Fourth, elucidating the principle of the One Truth (一諦), distinguishing what is explained, also divided into three aspects: First, directly elucidating the principle being explained; second, elucidating the teaching that can explain; third, in relation to sutras and treatises. First, elucidating the principle being explained, which is the principle of the One Truth (一諦). What is called the One Truth (一諦)? Truth (諦) means 'thoroughly real' (審實). The Dharma (法) that is thoroughly real is non-dual (不二). How could there be Three Truths (三諦) or Two Truths (二諦)? All are called thoroughly real. Now, explaining the Conventional Truth (俗諦) and Ultimate Truth (真諦) as Truths (諦) is merely a provisional explanation, not actually Truths (諦). Therefore, the Nirvana Sutra (涅槃經) says: 'What is said to be Two Truths (二諦) is actually One. Moreover, the Tathagata (如來) speaks of two for the sake of expediently teaching sentient beings.' For example, the sun and moon do not move, but a drunken person sees them moving. It should be known that only the non-moving sun is seen by those who are not drunk. Is there another revolving sun? If there were a revolving sun, then those who are not drunk should also see it. The One Truth (一諦) is like the real sun, the Two Truths (二諦) are like the revolving sun. The real sun is thoroughly real and can be called the One Truth (一諦). The revolving sun is unreal, so how can there be Two Truths (二諦)? Speaking of two is provisional, and cannot be established in actual meaning, so it is not Truth (諦). Now, this uses the One Real Truth (一實諦) as the principle being explained. Second, elucidating the teaching that can explain. If the Tripitaka Teaching (三藏教) and the Common Teaching (通教) are like having not yet vomited the evil wine of afflictions (煩惱惡酒), they only explain the revolving sun, saying there are Two Truths (二諦), and cannot explain the One Real Truth (一實諦).

別教詮一實諦。如離轉日。圓教詮一實諦。轉日即不轉日也。三對經論者。若華嚴教詮一實諦。帶理內世諦不即之方便。若三藏教一向不詮一實諦也。若方等教。詮一實諦同華嚴。有偏真會一實諦之方便。摩訶般若教詮一實諦亦同華嚴。亦帶偏真會一實諦之方便。故無量義經云。佛成道已來。四十餘年未顯真實。今謂何有不說實諦。但或時赴緣。開二諦三諦不即一諦之方便所覆。法華教詮一實諦。無覆不即之方便。但詮一切即一實諦也。故法華經說。二萬日月燈明佛。皆云諸法實相義已為汝等說。今佛放光明助發實相義。諸佛法久后要當說真實。正直舍方便但說無上道。若涅槃經同方等。通釋入佛性為異。諸論隨經類之可解。如中論偈云。亦是中道義。此即是申一實諦之教也。故青目釋云。遮二邊故名為中道。即是遮因緣空邊假邊。非此二邊。則非遮真俗二諦名一實諦也。故涅槃經云。一實諦者則無二也。又云無二之性即是實性也。無二之性即是入不二法門。又一實諦者。即是不生不生。不生不生不可說故。是故凈名居士默然杜口。文殊稱歎意在於此也。◎

四教義卷第二大正藏第 46 冊 No. 1929 四教義

四教義卷第三

天臺山修禪寺智顗禪師撰

大門◎第三明四門入

【現代漢語翻譯】現代漢語譯本別教詮釋一實諦（唯一真實的真理），就像太陽的反射。圓教詮釋一實諦，太陽的本體即是太陽的反射。關於三對經論：如果《華嚴經》詮釋一實諦，則帶有理體內的世俗諦（相對於真諦的世俗認知）不即（不完全等同）的方便法門。如果三藏教，則一向不詮釋一實諦。如果方等教，詮釋一實諦與《華嚴經》相同，有偏真會入一實諦的方便。摩訶般若教詮釋一實諦也與《華嚴經》相同，也帶有偏真會入一實諦的方便。所以《無量義經》說：『佛成道以來，四十餘年未顯真實。』現在說有什麼沒有說真實諦？但有時爲了適應因緣，開啟二諦、三諦不即一諦的方便所覆蓋。法華教詮釋一實諦，沒有覆蓋不即的方便，只詮釋一切即是一實諦。所以《法華經》說：『二萬日月燈明佛，都說諸法實相義已經為你們說了。』現在佛放光明幫助闡發實相義。諸佛的法在很久以後要當說真實，正直捨棄方便，只說無上道。如果《涅槃經》與方等教相同，通釋入佛性作為差異。各種論著可以根據所依附的經典進行理解。如《中論》偈說：『也是中道義。』這就是闡述一實諦的教義。所以青目釋說：『遮止二邊所以名為中道。』即是遮止因緣空邊和假邊。不是這二邊，就不是遮止真俗二諦，名為一實諦。所以《涅槃經》說：『一實諦就是沒有二。』又說沒有二的性質就是實性。沒有二的性質就是進入不二法門。又一實諦，就是不生不滅，不生不滅不可說。所以維摩詰居士默然不語，文殊菩薩的稱讚意義就在於此。《四教義》卷第二大正藏第 46 冊 No. 1929 《四教義》《四教義》卷第三天臺山修禪寺智顗禪師撰大門◎第三明四門入

【English Translation】 English version The Separate Teaching explains the One Reality Truth (Eka-satya; the only true reality), like the reflection of the sun. The Perfect Teaching explains the One Reality Truth, the sun itself is the sun's reflection. Regarding the three pairs of sutras and treatises: If the Avatamsaka Sutra (Flower Garland Sutra) explains the One Reality Truth, it carries the expedient means of the mundane truth (relative worldly perception of the truth) within the principle, which is not identical (not completely equivalent). If the Tripitaka teaching, it never explains the One Reality Truth. If the Vaipulya Teaching, explaining the One Reality Truth is the same as the Avatamsaka Sutra, having the expedient means of converging towards the One Reality Truth through partial truth. The Mahaprajnaparamita teaching explains the One Reality Truth also the same as the Avatamsaka Sutra, also carrying the expedient means of converging towards the One Reality Truth through partial truth. Therefore, the Infinite Meaning Sutra says: 'Since the Buddha attained enlightenment, for more than forty years, he has not revealed the true reality.' Now, what is there that does not speak of the true reality? But sometimes, to adapt to conditions, the expedient means of opening up the Two Truths and Three Truths, which are not identical to the One Truth, are covered. The Lotus Sutra explains the One Reality Truth, without covering the expedient means of non-identity, only explaining that everything is the One Reality Truth. Therefore, the Lotus Sutra says: 'The twenty thousand Buddhas of Sun Moon Light, all said that the meaning of the true aspect of all dharmas has already been spoken for you.' Now the Buddha emits light to help elucidate the meaning of the true aspect. The Buddhas' Dharma, after a long time, should speak the truth, directly abandoning expedient means, only speaking of the unsurpassed path. If the Nirvana Sutra is the same as the Vaipulya Teaching, universally explaining entering Buddhahood as the difference. Various treatises can be understood according to the sutras they rely on. As the verse in the Madhyamaka-karika (Treatise on the Middle Way) says: 'It is also the meaning of the Middle Way.' This is to expound the teaching of the One Reality Truth. Therefore, Qingmu explains: 'Stopping the two extremes is called the Middle Way.' That is, stopping the extremes of emptiness and existence due to conditions. Not these two extremes, then it is not stopping the Two Truths of truth and convention, called the One Reality Truth. Therefore, the Nirvana Sutra says: 'The One Reality Truth is without duality.' It also says that the nature of non-duality is the true nature. The nature of non-duality is entering the non-dual Dharma gate. Also, the One Reality Truth is non-arising and non-ceasing, non-arising and non-ceasing is inexpressible. Therefore, Vimalakirti remained silent, and Manjushri's praise lies in this. The Four Teachings, Volume 2 Taisho Tripitaka, Volume 46, No. 1929, The Four Teachings The Four Teachings, Volume 3 Composed by Chan Master Zhiyi of Tiantai Mountain's Xiuchan Temple Main Section ◎ Third, Explaining the Four Entrances

理者。尋真性實相之理。幽微妙絕。一切世間。莫不能契。但以大聖明鑒通理之門。乃于無言之理赴緣以教為門。是以稟教之徒因門契理。故法華經云。以佛教門出三界苦。又云。其智慧門難解難入。凈名經明。諸菩薩各說入不二法門。即其意也。今略以五意解釋。一略辨四門相。二正明四門入理。三明四悉檀起四門教。四約十法成四門義。五明信法兩行四門不同。第一略辨四門相者。門者以能通為義。佛教所詮正因緣四句法。通行人至真性實相之理。故名為門。若外人邪因緣無因緣法四句。因此四句各見四種邪法之理。因此生十四難六十二見。起諸結業沈輪生死。此是邪道四門。今所不述。若佛法四門。即是正因緣四句法。能通行人同入第一義涅槃也。故大智論云。四門入清涼池。又般若如大火炎四邊不可觸。又云。般若波羅有四種相。即四門別義。仰尋佛法既有四教不同。今約四教明門各有四門別。一三藏教四門。二通教四門。三別教四門。四圓教四門。一明三藏教四門即為四。一有門。二空門。三亦有亦空門。四非有非空門。一有門者。即三藏教明正因緣生滅之有。若稟此教能破十六知見。見陰界入一切有為諸法。悉皆觀無常苦空無我。得世第一法發真無漏。因有見真有即第一義諦之門也。故大集經云。甚深之

【現代漢語翻譯】現代漢語譯本：

理者：探尋真性實相的道理，深奧微妙，超越一切世間法，沒有什麼不能與之契合。只是因為大聖以明智的鑑察開啟通往真理之門，才在不可言說的真理中，隨順因緣而以教法為門徑。因此，接受教法的修行者通過這些門徑契入真理。所以《法華經》說：『以佛的教門脫離三界之苦。』又說：『那智慧之門難以理解，難以進入。』《維摩詰經》闡明，諸位菩薩各自闡述進入不二法門的方法，就是這個意思。現在我略微用五種意義來解釋：一是簡略辨別四種門徑的相狀；二是正式闡明四種門徑如何進入真理；三是說明四悉檀如何發起四種門徑的教法；四是依據十法來成就四種門徑的意義；五是說明信法兩種修行方式的四種門徑的不同。

第一，簡略辨別四種門徑的相狀：門，以能夠通達為意義。佛教所詮釋的正因緣四句法，能夠引導修行者通往真性實相的道理，所以稱為『門』。如果外道以邪因緣、無因緣法四句，因此四句各自見到四種邪法的道理，因此產生十四難、六十二見，生起各種煩惱業力，沉淪於生死輪迴。這是邪道的四種門徑，現在不敘述。如果佛法的四種門徑，就是正因緣四句法，能夠引導修行者一同進入第一義涅槃。所以《大智度論》說：『四門進入清涼池。』又說：『般若如大火炎，四邊不可觸碰。』又說：『般若波羅蜜有四種相。』就是四種門徑不同的意義。仔細探尋佛法，既然有四教不同，現在依據四教來說明門徑各有四種差別：一是三藏教的四種門徑；二是通教的四種門徑；三是別教的四種門徑；四是圓教的四種門徑。

一、說明三藏教的四種門徑即為四種：一是有門；二是空門；三是亦有亦空門；四是非有非空門。一、有門：即三藏教闡明正因緣生滅的有。如果接受此教法，能夠破除十六種知見，見到陰、界、入一切有為諸法，全部都觀為無常、苦、空、無我，得到世間第一法，發起真實的無漏智慧，因為有見真有，即是第一義諦之門。所以《大集經》說：『甚深的……』

【English Translation】 English version:

The 'Reasoner' seeks the principle of true nature and true reality, which is subtle and profound, surpassing all worldly phenomena, and with which everything can be in accord. It is only because the Great Sage, with his wise discernment, opened the gate to understanding the principle, that he responded to conditions with teachings as a gateway to the ineffable truth. Therefore, those who receive the teachings enter the principle through these gateways. Thus, the Lotus Sutra says, 'Escape the suffering of the triple world through the Buddha's teaching gate.' It also says, 'That gate of wisdom is difficult to understand and difficult to enter.' The Vimalakirti Sutra clarifies that the Bodhisattvas each explain their methods for entering the non-dual Dharma gate, which is the same idea. Now, I will briefly explain it with five meanings: first, to briefly distinguish the characteristics of the four gates; second, to formally explain how the four gates enter the principle; third, to explain how the four Siddhantas (four types of explanations) initiate the teachings of the four gates; fourth, to establish the meaning of the four gates based on the ten dharmas; fifth, to explain the differences in the four gates between the two practices of faith and Dharma.

First, briefly distinguishing the characteristics of the four gates: 'Gate' means that which can lead to understanding. The four-sentence Dharma of correct causation explained by Buddhism can lead practitioners to the principle of true nature and true reality, so it is called a 'gate.' If non-Buddhists use the four sentences of incorrect causation or non-causation, they will each see the principles of four kinds of incorrect dharmas from these four sentences, thus generating the fourteen difficulties and sixty-two views, giving rise to various afflictions and karmas, and sinking into the cycle of birth and death. These are the four gates of the incorrect path, which will not be discussed now. If the four gates of the Buddha Dharma are the four sentences of correct causation, they can lead practitioners to enter Nirvana of the first principle together. Therefore, the Mahaprajnaparamita Sastra says, 'Enter the cool pond through the four gates.' It also says, 'Prajna is like a great fire flame, and the four sides cannot be touched.' It also says, 'Prajnaparamita has four aspects,' which are the different meanings of the four gates. Carefully exploring the Buddha Dharma, since there are four different teachings, now based on the four teachings, it is explained that each gate has four differences: first, the four gates of the Tripitaka teaching; second, the four gates of the shared teaching; third, the four gates of the distinct teaching; fourth, the four gates of the perfect teaching.

Explaining that the four gates of the Tripitaka teaching are four: first, the gate of existence; second, the gate of emptiness; third, the gate of both existence and emptiness; fourth, the gate of neither existence nor emptiness. 1. The gate of existence: that is, the Tripitaka teaching explains the existence of arising and ceasing due to correct causation. If one accepts this teaching, one can break through the sixteen views and see that the skandhas (aggregates), dhatus (elements), and ayatanas (sense bases), all conditioned dharmas are all viewed as impermanent, suffering, empty, and without self, obtaining the first Dharma of the world, and initiating true non-outflow wisdom, because seeing true existence through existence is the gate of the first principle. Therefore, the Mahasamghata Sutra says, 'The profound...'

理不可說。第一義諦無聲字。陳如比丘。于諸法獲得真實之知見。此即諸阿毗曇論之所申也。二明空門者。即是三藏教明。折正因緣假實法生滅入空。若稟此教能破假實之惑。見假實空發真無漏。因空見真空即第一義之門也。故須菩提在石室觀生滅無常。入空因空得道。名見佛法身。恐此是成實論之所申也。三明有空門者。即三藏教明。正因緣生滅之有空。若稟此教能破偏執有無之惑。見因緣有空發真無漏。因有空見真有空。即第一義之門也。此是迦旃延。因此入道故作昆勒論。還申此門也。四非有非無門者。即三藏教明。正緣生滅非有非空之理。若稟此教。能破有無邊邪執見因緣。非有非無發真無漏。因非有非無。見真非有非無。即第一義之門也。惡口車匿因此入道。未見論度。有人言。犢子阿毗曇申此意也。彼論明。我在第五不可說藏中。我非三世即非見有非無為法。即是非見空也。此恐未可定用。二明通教四門者。即是智度論明。一切不實。一切亦實亦不實。一切非實非不實。佛於此四句。廣說第一義悉檀。中論明此四句。皆名諸法之實相。即通教明。正因緣法如夢幻響化水月映象體法即空之句也。若三乘共稟此教。而根緣不同。各於一句入第一義。故四句皆名門也。此具如青目註解。又注云。諸法實相有三種

。故知。此四句門即是三乘同入此四門。得見第一義也。三明別教四門者。若用中論亦名為假名。而辨四門者。即別教之四門。大智度論四句亦得也。此別教四門意。正出大涅槃經。但多散說。約乳明四句譬。即是別教四門也。若明佛性如乳有酪性石有金性。力士額珠。即是有門。若明石無金性乳無酪性。眾生佛性猶如虛空。大涅槃空迦毗羅城空。即是空門也。涅槃經又云。佛性亦有亦無者。即云何為有。一切眾生悉皆有心故。云何為無。從善巧方便而得見故。又譬如乳中亦有酪性亦無酪性。即是亦有亦無門也。若明佛性即是中道。百非雙遣故。經譬云。乳中非有酪性非無酪性。即是非空非有門也。別教菩薩。別稟此四門之教。因見佛性住大涅槃。故此四句之教。即是別教之四門也。今一往約涅槃經文分別別教四門之相。但此經文。或可是圓教四門。至下圓教四門。自當料簡同異也。問曰。若別教四門。但出涅槃經。若爾前諸摩訶衍經。何意無別教四門也。答曰。大涅槃經。是解釋前教之經。此前諸摩訶衍豈無別教四門。具出經文事盛繁也。四明圓教四門者。四門明入佛性第一義。一往與別教四門。入第一義諦。見佛性得常樂涅槃。名義是同。細尋意趣有異。問曰。以何相知異耶。答曰。分別有異意乃多途。今略約圓

教七義分別。即知別教四門。與圓教四門有殊也。七義者。一若明一切法即真性實相。佛性涅槃不可覆滅。而明四門者。即是圓教四門也。二若初心即開佛知見圓照而辨四門者。即圓教四門也。三若明不思議不斷煩惱圓入涅槃而辨四門者。即是圓教四門也。四若明圓行而辨四門者。即是圓教四門也。五若明圓位而辨四門者。即是圓教四門也。六若明圓體而辨四門者。即圓教四門也。七若明圓用而辨四門者。即是圓教四門也。第二正明四門入理者。若外人四門心行理外諸顛倒想與顛倒理相應。不得入真性理。所以者何。隨心異故見理亦異。是故各說。謂得一究竟道因起諍論也。今明佛法四門。皆得入一理。但有二種不同。一者三藏通教兩種四門同入偏真之理。二者別圓兩教四門。同入圓真之理。一明三藏四門通教四門。同入偏真之理者。各因四門同入偏真第一義。得二種涅槃是同也。理雖是一而門有異者。既有巧拙兩度之殊。故有兩種四門能通之別也。真理無二故所通至理是一也。譬如州城開四門使君是一而從四門入者。門雖有殊而所見使君只是一也。三藏教四門。如從州城四邊偏門。而入通教四門如從四正門而入。偏正雖殊入見偏真第一義諦。得二種涅槃是一也。二明別教四門圓教四門。同入中道實相真性理者。各因

【現代漢語翻譯】現代漢語譯本：解釋七種不同的意義，就能知道別教（區別于圓教的教義）的四門，與圓教的四門有所不同。這七種意義是：第一，如果闡明一切法即是真性實相（宇宙萬物的真實本質），佛性（成佛的內在可能性）和涅槃（解脫）是不可磨滅的，並且闡明四門，這就是圓教的四門。第二，如果初心（最初的發心）即開啟佛的知見，圓滿照亮一切，並且辨別四門，這就是圓教的四門。第三，如果闡明不可思議，不斷煩惱，圓滿進入涅槃，並且辨別四門，這就是圓教的四門。第四，如果闡明圓滿的修行，並且辨別四門，這就是圓教的四門。第五，如果闡明圓滿的位次（修行的階段），並且辨別四門，這就是圓教的四門。第六，如果闡明圓滿的本體，並且辨別四門，這就是圓教的四門。第七，如果闡明圓滿的作用，並且辨別四門，這就是圓教的四門。第二，正式闡明通過四門進入真理的方法。如果外道（佛教以外的宗教或哲學）的四門，其心行（心理活動和行為）與真理之外的各種顛倒妄想，以及與顛倒的理相應，就不能進入真性之理。這是為什麼呢？因為隨著心念的不同，所見的真理也不同，所以各有各的說法，導致認為自己得到了唯一的究竟之道，從而引起爭論。現在闡明佛法的四門，都可以進入同一個真理，但有兩種不同。第一種是三藏教（聲聞藏、菩薩藏、緣覺藏）和通教（通於三乘的教義）的兩種四門，共同進入偏真（不究竟的真理）之理。第二種是別教（區別于圓教的教義）和圓教（圓滿的教義）的兩種四門，共同進入圓真（圓滿的真理）之理。首先闡明三藏教的四門和通教的四門，共同進入偏真之理。各自通過四門共同進入偏真第一義（不究竟的最高真理），得到二種涅槃（有餘涅槃和無餘涅槃）是相同的。真理雖然是一個，但門徑卻有不同，因為有巧拙兩種程度的差別，所以有兩種四門能通達真理的區別。真理沒有兩個，所以所通達的真理是同一個。譬如州城開設四個城門，使君（地方長官）只有一個，從四個城門進入的人，門徑雖然不同，但所見到的使君只有一個。三藏教的四門，如同從州城的四個側門進入；而通教的四門，如同從四個正門進入。偏門和正門雖然不同，但進入后見到的是偏真第一義諦（不究竟的最高真理），得到二種涅槃是相同的。其次闡明別教的四門和圓教的四門，共同進入中道實相（不落兩邊的真實相）、真性之理。各自因為...

【English Translation】 English version: Explaining the seven different meanings allows one to understand that the four gates of the Separate Teaching (distinct from the Perfect Teaching) differ from the four gates of the Perfect Teaching. These seven meanings are: First, if it is clarified that all dharmas (phenomena) are the true nature and reality (the true essence of all things in the universe), and that Buddha-nature (the inherent possibility of becoming a Buddha) and Nirvana (liberation) are indestructible, and the four gates are explained, then these are the four gates of the Perfect Teaching. Second, if the initial aspiration (the initial intention) immediately opens the Buddha's knowledge and vision, illuminates everything perfectly, and distinguishes the four gates, then these are the four gates of the Perfect Teaching. Third, if it is clarified that one enters Nirvana perfectly through the inconceivable, without ceasing afflictions, and the four gates are distinguished, then these are the four gates of the Perfect Teaching. Fourth, if perfect practice is clarified and the four gates are distinguished, then these are the four gates of the Perfect Teaching. Fifth, if perfect stages (of practice) are clarified and the four gates are distinguished, then these are the four gates of the Perfect Teaching. Sixth, if perfect substance is clarified and the four gates are distinguished, then these are the four gates of the Perfect Teaching. Seventh, if perfect function is clarified and the four gates are distinguished, then these are the four gates of the Perfect Teaching. Second, formally explaining the method of entering the truth through the four gates. If the four gates of external paths (religions or philosophies other than Buddhism), their mental activities and behaviors are in accordance with various inverted thoughts outside of the truth, and with inverted principles, then they cannot enter the principle of true nature. Why is this? Because as thoughts differ, the truth seen also differs, so each has its own saying, leading to the belief that one has attained the only ultimate path, thereby causing disputes. Now, clarifying the four gates of the Buddha-dharma, all can enter the same truth, but there are two differences. The first is that the four gates of the Tripitaka Teaching (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka) and the Common Teaching (teachings common to the three vehicles) both enter the principle of partial truth (incomplete truth). The second is that the four gates of the Separate Teaching (distinct from the Perfect Teaching) and the Perfect Teaching (complete teaching) both enter the principle of perfect truth (complete truth). First, clarifying that the four gates of the Tripitaka Teaching and the four gates of the Common Teaching both enter the principle of partial truth. Each enters the first meaning of partial truth (incomplete ultimate truth) through the four gates, and attaining the two kinds of Nirvana (Nirvana with remainder and Nirvana without remainder) is the same. Although the truth is one, the paths are different, because there are differences in skill and clumsiness, so there are differences in the ability of the two kinds of four gates to reach the truth. Since there are not two truths, the truth reached is the same. For example, a state city opens four gates, and the magistrate (local official) is only one; those who enter from the four gates, although the paths are different, see only one magistrate. The four gates of the Tripitaka Teaching are like entering from the four side gates of the state city; and the four gates of the Common Teaching are like entering from the four main gates. Although the side gates and main gates are different, what is seen after entering is the first meaning of partial truth (incomplete ultimate truth), and attaining the two kinds of Nirvana is the same. Second, clarifying that the four gates of the Separate Teaching and the four gates of the Perfect Teaching both enter the principle of the Middle Way Reality (the true aspect that does not fall into extremes) and true nature. Each because of...

四門而入見實相佛性。得常樂涅槃是一也。理雖是同而門有異。教門既有偏圓之殊。故有兩種四門能通之異也。佛性真理不二故。所通之真性理是一也。譬如臺城有四門。門雖不同所見天子是一也。別教四門。如從臺城四邊偏門而入。圓教四門如從四正門而入。偏正雖殊入見真性解脫實相之理是一也。第三明用四悉檀起四門之教者。若外道四門皆不見根緣。執心取相定說。如舊醫常用乳藥治一切病。此不因四悉檀而起四門也。今佛法四門。皆因四悉檀而起也。一明悉檀起三藏教四門。二明悉檀起通教四門。三明悉檀起別教四門。四明悉檀起圓教四門。一明四悉檀起三藏教四門者。即是生生不可說。有四悉檀因緣。亦可得說。一明用四悉檀起有門者。若眾生心樂有法。即用世界悉檀。說毗曇有門。若宜聞生善。即用各各為人悉檀。說于有門。若執無因緣邪因緣。或執空取著起諸結業。即用對治悉檀為說有門。若聞即是悟見第一義。即用第一義悉檀為說有門。如拘鄰等五人。聞說四諦即見第一義諦。得須陀洹果。若不能用四悉檀赴緣而說法者。即是差機說法是眾生怨。天魔外道一手作諸牢侶。涅槃經云。說法者諸佛之境界。非諸聲聞緣覺所知也。二明用四悉檀起空門者。類前有門用四悉檀起空門義即成也。而諸成論師云。

【現代漢語翻譯】現代漢語譯本從四個門進入，就能見到實相佛性（Buddha-nature，如來藏中本自具有的覺悟的本性），獲得常樂涅槃（eternal bliss of nirvana，永恒的喜樂的涅槃），這是一樣的。道理雖然相同，但門徑卻有不同。藏教、通教、別教、圓教四教的教門既然有偏圓的差別，所以就有兩種四門能通達真理的差異。佛性真理是不二的，所以所通達的真性理是一樣的。譬如臺城有四個門，門雖然不同，所見的天子（Emperor，統治者）卻是一樣的。別教四門，就像從臺城四邊的偏門進入；圓教四門，就像從四個正門進入。偏門和正門雖然不同，但進入后見到真性解脫實相的道理是一樣的。第三，說明運用四悉檀（four siddhantas，四種成就）來開創四門之教的原因。外道的四門都不能見到眾生的根機和因緣，只是執著於心識，抓住表相而妄下定論，就像舊時的醫生常用乳藥來治療一切疾病一樣。這並不是因為運用四悉檀而開創的四門。現在佛法的四門，都是因為運用四悉檀而開創的。第一，說明運用四悉檀來開創三藏教（Tripitaka teaching，聲聞藏，緣覺藏，菩薩藏）的四門。第二，說明運用四悉檀來開創通教（common teaching，溝通三乘）的四門。第三，說明運用四悉檀來開創別教（distinct teaching，獨特的教義）的四門。第四，說明運用四悉檀來開創圓教（perfect teaching，圓滿的教義）的四門。第一，說明四悉檀開創三藏教四門，即是說，從生到生是不可說的，但如果有四悉檀的因緣，也可以說。第一，說明運用四悉檀來開創有門（doctrine of existence，存在的教義）。如果眾生內心喜歡有法，就用世界悉檀（siddhanta of the world，世界的成就）來說毗曇（Abhidharma，論藏）的有門。如果適合聽聞而生善，就用各各為人悉檀（siddhanta for each individual，為每個人的成就）來說有門。如果執著于無因緣或邪因緣，或者執著于空而產生各種結業，就用對治悉檀（siddhanta of antagonism，對治的成就）來說有門。如果聽聞后就能領悟，見到第一義（ultimate truth，終極真理），就用第一義悉檀（siddhanta of the ultimate truth，第一義的成就）來說有門。如拘鄰（Kaundinya，憍陳如）等五人，聽聞四諦（Four Noble Truths，四聖諦）后就見到了第一義諦（the truth of the ultimate meaning，終極真理），證得須陀洹果（Sotapanna，入流果）。如果不能運用四悉檀來應機說法，就是不契合眾生的根機，說法者就成了眾生的怨敵。天魔外道會因此製造各種牢獄。涅槃經（Nirvana Sutra，大般涅槃經）說，說法是諸佛的境界，不是聲聞（Sravaka，阿羅漢）緣覺（Pratyekabuddha，辟支佛）所能瞭解的。第二，說明運用四悉檀來開創空門（doctrine of emptiness，空性的教義）。類似於前面有門運用四悉檀來開創空門的意義就成立了。而諸成論師（Tattvasiddhi masters，成實論的論師）說。

【English Translation】 English version Entering through the four gates, one sees the true nature of Buddha (Buddha-nature, the inherent nature of enlightenment in the Tathagatagarbha), and attains the eternal bliss of Nirvana (eternal bliss of nirvana), which is the same. Although the principle is the same, the paths are different. Since the teachings of the Tripitaka teaching, common teaching, distinct teaching, and perfect teaching have differences in being partial or complete, there are two kinds of differences in the four gates that can lead to the truth. The Buddha-nature truth is non-dual, so the true nature principle that is reached is the same. For example, the Terrace City has four gates. Although the gates are different, the Emperor (Emperor, the ruler) seen is the same. The four gates of the Distinct Teaching are like entering from the side gates of the Terrace City; the four gates of the Perfect Teaching are like entering from the four main gates. Although the side gates and main gates are different, the principle of seeing the true nature of liberation and the true reality after entering is the same. Third, explaining the reason for using the four siddhantas (four siddhantas, four kinds of accomplishments) to create the teachings of the four gates. The four gates of the heretics cannot see the roots and conditions of sentient beings, but cling to the mind, grasp the appearance, and make arbitrary conclusions, just like the old doctors often used milk medicine to treat all diseases. This is not the four gates created because of the use of the four siddhantas. Now the four gates of the Buddha-dharma are all created because of the use of the four siddhantas. First, explain the use of the four siddhantas to create the four gates of the Tripitaka teaching (Tripitaka teaching, Sravaka Pitaka, Pratyekabuddha Pitaka, Bodhisattva Pitaka). Second, explain the use of the four siddhantas to create the four gates of the common teaching (common teaching, communicating the three vehicles). Third, explain the use of the four siddhantas to create the four gates of the distinct teaching (distinct teaching, unique doctrine). Fourth, explain the use of the four siddhantas to create the four gates of the perfect teaching (perfect teaching, perfect doctrine). First, explain that the four siddhantas create the four gates of the Tripitaka teaching, that is, it is unspeakable from birth to birth, but if there are conditions of the four siddhantas, it can also be said. First, explain the use of the four siddhantas to create the doctrine of existence (doctrine of existence, the doctrine of existence). If sentient beings like the Dharma of existence, they use the siddhanta of the world (siddhanta of the world, the accomplishment of the world) to speak of the Abhidharma's (Abhidharma, Abhidhamma Pitaka) gate of existence. If it is suitable to hear and generate goodness, they use the siddhanta for each individual (siddhanta for each individual, the accomplishment for each person) to speak of the gate of existence. If they cling to causeless conditions or evil conditions, or cling to emptiness and generate various karmas, they use the siddhanta of antagonism (siddhanta of antagonism, the accomplishment of antagonism) to speak of the gate of existence. If they can understand after hearing and see the ultimate truth (ultimate truth, the ultimate truth), they use the siddhanta of the ultimate truth (siddhanta of the ultimate truth, the accomplishment of the ultimate truth) to speak of the gate of existence. For example, Kaundinya (Kaundinya, Ajnata Kaundinya) and the other five people, after hearing the Four Noble Truths (Four Noble Truths, the four noble truths), saw the truth of the ultimate meaning (the truth of the ultimate meaning, the ultimate truth) and attained the Sotapanna fruit (Sotapanna, stream-enterer). If one cannot use the four siddhantas to teach according to the opportunity, it is not in accordance with the roots of sentient beings, and the speaker becomes the enemy of sentient beings. Heavenly demons and heretics will therefore create various prisons. The Nirvana Sutra (Nirvana Sutra, Mahayana Mahaparinirvana Sutra) says that speaking the Dharma is the realm of all Buddhas, not what Sravakas (Sravaka, Arhats) and Pratyekabuddhas (Pratyekabuddha, Paccekabuddha) can understand. Second, explain the use of the four siddhantas to create the doctrine of emptiness (doctrine of emptiness, the doctrine of emptiness). Similar to the previous gate of existence, the meaning of using the four siddhantas to create the gate of emptiness is established. And the Tattvasiddhi masters (Tattvasiddhi masters, masters of the Tattvasiddhi Shastra) say.

毗曇有門。但是調心不能得道。成實見空乃得道耳。諸數論師云。我用小乘明義見有得道。汝採用大乘明義。故說見空得道今謂此並不得三藏教意。大集經云。常見之人說異念斷。斷見之人說一念斷。二見雖殊得道無異。大智論云。聲聞經中處處明法空義。豈得言見空得道明大乘。今約此四悉檀意作成壞義。數人四義成。成論四義壞。成論四義成。數人四義壞。是則成壞敵等。何者是成論成。何者是數人壞。若解三藏教巧拙度。則成論空門義成。數人有門義壞。三明用悉檀起有無門者。類前有門用悉檀意。則有空門得道。故為毗曇論之所通也。四明用悉檀起非有非無門者。亦類前有門。用四悉檀意可見也。二明用悉檀起通教四門者。通教四門。雖如幻化但有名字。即是生不生不可說。而眾生四種根緣不同。若用四悉檀赴緣。即得起四門也。用四悉檀起通教類前可知也。三明用四悉檀起別教四門者。不生生不可說。以四悉檀因緣故。得赴緣起教說四門也。但地論師明。阿梨耶識是如來藏。即是用別教有門。入道三論人云。汝是不見真空亦是唼水義。三論師明諸法畢竟無所有。此是別教空門。地論師云。汝是外人冥初生覺義。亦是黃蜂黃𧑀義。執諍不穆何可融會也。今謂此是不得別教四門之意。不知四悉檀。說此有空兩門

義也。四明悉檀起圓教四門者。不生不生不可說。以四悉檀因緣。起圓教說四門也。第四明約十法成四門義者。外人亦說。四門但不為十法所成。故諸顛倒流轉生死不得解脫。今佛法四門。皆為十法所成必得涅槃。故不同外人也。就此即為四。一十法成三藏教四門。二十法成通教四門。三十法成別教四門。四十法成圓教四門。一明十法成三藏教四門者。四門即為四。一明用十法成毗曇有門見有得道者。十法名目具如前出。但知正因緣法成見有得道者。知無明因緣生一切法。破一切外人計無因緣邪。因緣生一切法也。二真正發心成見有得道者。知無明因緣。有三界一切生死苦。覺悟心生欲斷無明結業正求涅槃。此心真正過一切天魔外道之心也。三止觀進行成見有得道者。因止觀能發無漏定慧。不同外人不知。攢搖乳酪猶難得。況復生蘇。四破法遍成見有得道者。用生滅無常破身邊二見。單四見覆四見。具足四見六十二見無量諸見。皆知從無明因緣生。心不愛著。涅槃經云。是諸外道無有一法不從緣生。從緣生法悉皆無常。云何外道有常樂我凈。如此諸見四顛倒悉能遍破不同外道也。五善知通塞成見有得道者。知無量諸見皆有道滅故為通。悉有苦集故為塞。不同外道如彼蟲道。不知是字非字也。六善修三十七品成見有得道

【現代漢語翻譯】現代漢語譯本：這是關於『義』的解釋。四明宗認為，通過四悉檀（四種普應根機的說法：世界悉檀，各各為人悉檀，對治悉檀，第一義悉檀）可以開啟圓教的四門（有門、空門、亦有亦空門、非有非空門），即不生、不生，不可說。這是因為通過四悉檀的因緣，才能開啟圓教的四門。第四點說明了用十法（十種修行方法，包括：一、信；二、戒；三、慚；四、愧；五、聞；六、施；七、慧；八、念；九、擇；十、進）成就四門的意義。外道（佛教以外的其他宗教或哲學）也講四門，但他們的四門不是由十法成就的。因此，他們的顛倒、流轉生死無法得到解脫。而佛法的四門，都是由十法成就的，必定能夠得到涅槃。所以與外道不同。就此而言，可以分為四種情況：一、十法成就三藏教（聲聞藏、菩薩藏、緣覺藏）的四門；二、十法成就通教（通於三乘之教）的四門；三、十法成就別教（不共二乘之教）的四門；四、十法成就圓教（圓融無礙之教）的四門。首先說明十法成就三藏教的四門。四門可以分為四種情況：一、說明用十法成就毗曇（論藏）的有門，從而證見『有』而得道。十法的名目如前所述。只要知道正因緣法，就能證見『有』而得道。知道無明（對事物真相的迷惑）是產生一切法的因緣，從而破除外道認為沒有因緣的邪見，認識到一切法都是因緣所生。二、真正發心成就證見『有』而得道。知道無明因緣導致三界（欲界、色界、無色界）的一切生死苦，覺悟到要斷除無明、結業，從而正確地尋求涅槃。這種發心超越了一切天魔外道之心。三、止觀（止息雜念和觀照真理）並行成就證見『有』而得道。通過止觀能夠生髮無漏（沒有煩惱）的定慧，這與外道不同。就像攢搖乳酪都難以得到，更何況是生蘇（比喻更加困難）。四、破法周遍成就證見『有』而得道。用生滅無常的道理破除身邊二見（常見和斷見），以及單四見、復四見，乃至具足四見、六十二見、無量諸見。知道這些都是從無明因緣所生，內心不執著。如《涅槃經》所說：『這些外道沒有一種法不是從因緣所生。從因緣所生的法都是無常的。外道怎麼會有常樂我凈呢？』這樣，就能周遍地破除這些邪見和四顛倒（常樂我凈的顛倒），這與外道不同。五、善於瞭解通塞成就證見『有』而得道。知道無量諸見都有道滅，所以是『通』；都有苦集，所以是『塞』。這與外道不同，就像蟲子一樣，不知道什麼是字，什麼不是字。六、善於修習三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）成就證見『有』而得道。

【English Translation】 English version: This explains the meaning of '義' (righteousness, meaning). The Siming school believes that the four gates (the gate of existence, the gate of emptiness, the gate of both existence and emptiness, and the gate of neither existence nor emptiness) of the perfect teaching (圓教) can be opened through the Four Siddhanas (four kinds of teachings that universally respond to the roots of sentient beings: Worldly Siddhana, Individual Siddhana, Antidotal Siddhana, and Supreme Meaning Siddhana), namely, non-arising, non-arising, and unspeakable. This is because the four gates of the perfect teaching can be opened through the causal conditions of the Four Siddhanas. The fourth point explains the meaning of achieving the four gates with the Ten Dharmas (ten kinds of practices, including: 1. Faith; 2. Precepts; 3. Shame; 4. Remorse; 5. Learning; 6. Giving; 7. Wisdom; 8. Mindfulness; 9. Discernment; 10. Progress). Externalists (religions or philosophies other than Buddhism) also talk about the four gates, but their four gates are not achieved by the Ten Dharmas. Therefore, their inversions, transmigrations, and birth and death cannot be liberated. The four gates of the Buddha-dharma are all achieved by the Ten Dharmas and will surely attain Nirvana. Therefore, it is different from externalists. In this regard, it can be divided into four situations: 1. The Ten Dharmas achieve the four gates of the Tripitaka teaching (the Sutra Pitaka, the Vinaya Pitaka, and the Abhidhamma Pitaka); 2. The Ten Dharmas achieve the four gates of the Common Teaching (teaching common to the three vehicles); 3. The Ten Dharmas achieve the four gates of the Separate Teaching (teaching not shared by the two vehicles); 4. The Ten Dharmas achieve the four gates of the Perfect Teaching (teaching of perfect harmony and non-obstruction). First, explain that the Ten Dharmas achieve the four gates of the Tripitaka teaching. The four gates can be divided into four situations: 1. Explain that the Ten Dharmas achieve the gate of existence of the Abhidhamma (commentaries), thereby witnessing 'existence' and attaining the Way. The names of the Ten Dharmas are as mentioned before. As long as you know the correct causal condition Dharma, you can witness 'existence' and attain the Way. Knowing that ignorance (delusion about the true nature of things) is the cause of the arising of all Dharmas, thereby dispelling the externalist's false view that there is no cause and condition, and recognizing that all Dharmas arise from cause and condition. 2. Truly aspiring to achieve witnessing 'existence' and attaining the Way. Knowing that the causal condition of ignorance leads to all the suffering of birth and death in the three realms (the desire realm, the form realm, and the formless realm), realizing that one must cut off ignorance and karma, thereby correctly seeking Nirvana. This aspiration surpasses the minds of all heavenly demons and externalists. 3. Practicing cessation and contemplation (stopping distracting thoughts and contemplating the truth) in parallel to achieve witnessing 'existence' and attaining the Way. Through cessation and contemplation, one can generate undefiled (without afflictions) samadhi and wisdom, which is different from externalists. It's like it's difficult to get by churning yogurt, let alone getting ghee (a metaphor for even more difficult). 4. Thoroughly breaking the Dharma to achieve witnessing 'existence' and attaining the Way. Use the principle of impermanence to break the two views of the body (the view of permanence and the view of annihilation), as well as the single four views, the repeated four views, and even the complete four views, the sixty-two views, and countless views. Knowing that these are all born from the causal condition of ignorance, and the mind is not attached. As the Nirvana Sutra says: 'None of these externalists' Dharmas are not born from causal conditions. All Dharmas born from causal conditions are impermanent. How can externalists have permanence, bliss, self, and purity?' In this way, these false views and the four inversions (the inversions of permanence, bliss, self, and purity) can be thoroughly broken, which is different from externalists. 5. Being good at understanding penetration and obstruction to achieve witnessing 'existence' and attaining the Way. Knowing that countless views all have the path of extinction, so it is 'penetration'; all have suffering and accumulation, so it is 'obstruction'. This is different from externalists, just like insects, who do not know what is a word and what is not a word. 6. Being good at cultivating the thirty-seven factors of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of supernatural power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path) to achieve witnessing 'existence' and attaining the Way.

者。三十七品調適行。對涅槃開三脫門。不同外人。如佛為須跋陀羅。經中作獅子吼八正道。外人尚無一分決定。不得四沙門果也。七對治助開成見有得道者。五停心觀發諸禪定背舍勝處。不同外人。根本味禪定起愛見慢之三病也。八善知次位成見有得道者。知七賢七聖之位。心不叨濫起增上慢。不同外人。戒取見取計生死法為涅槃也。九安忍強軟兩賊成見有得道者。能忍八風內外三障四魔。心不退轉。不同外人不能安忍微細遮道法也。十順道法愛不產生見有得道者。四善根人發得善有漏五陰。大涅槃經說。我弟子有外道則無。若不生法愛。則不頂墮進入忍法成世第一法。發苦忍真明十六剎那證須陀洹果。若入超果即成羅漢。故知十法成見有得道。聲聞乘辟支佛乘乃至大乘。故知毗曇見有得道。此非虛說也。二明十法成空門。三明十法成有空門。四明十法成非空非有門。悉得見第一義。證二種涅槃類。有門有十法所成意可知也。今佛法中義學坐禪。若不深得此意。但言見有見空得道。與外人有何殊也。故大智論云。若無方便入阿毗曇。則墮有中。入空門即墮無中。入昆勒門即墮有無中。中論云。若非有非無即是愚癡論也。二明十法成通教四門。三明十法成別教四門。四明十法成圓教四門。皆得入道類前可知。若偏取四

【現代漢語翻譯】現代漢語譯本：這些人以三十七道品（三十七種達到覺悟的方法）來調和修行，為通向涅槃（解脫）開啟三解脫門（空、無相、無愿），這與外道（佛教以外的修行者）不同。例如，佛陀為須跋陀羅（一位婆羅門）宣講八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定），如獅子吼般有力。外道甚至連八正道的一點皮毛都無法確定，因此無法獲得四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）。七種對治法（七覺支）幫助開悟，使人成就得道。五停心觀（不凈觀、慈悲觀、因緣觀、數息觀、唸佛觀）引發各種禪定（四禪八定），背舍（八背舍）和勝處（八勝處），這與外道不同。外道以根本味禪定（對禪定的執著）生起愛、見、慢三種病。八種善知次位（知位次）使人成就得道。瞭解七賢（七種有學位的聖人）和七聖（七種無學位的聖人）的位次，內心不貪求不屬於自己的境界，不起增上慢（未證言證）。這與外道不同，外道執著于戒禁取見（錯誤地認為持戒可以解脫）和見取見（錯誤地認為某種見解可以解脫），將生死之法視為涅槃。九種安忍（忍耐）能對治強軟兩賊（強烈的煩惱和微細的煩惱），使人成就得道。能夠忍受八風（利、衰、毀、譽、稱、譏、苦、樂）和內外三種障礙（煩惱障、業障、報障）以及四魔（煩惱魔、五陰魔、死魔、天魔），內心不退轉。這與外道不同，外道不能安忍微細的遮道法（阻礙修行的細微障礙）。十種順道法愛不生（對順應解脫之道的法不生執愛）使人成就得道。四善根位（暖位、頂位、忍位、世第一位）的人，能夠證得善的有漏五陰（色、受、想、行、識）。《大涅槃經》說：『我的弟子有外道則無。』如果不生法愛（對佛法的執著），就不會墮入頂墮（退失善根），進入忍位（忍辱位），成就世第一法（世間最高的善法）。發起苦忍（對苦的忍耐）的真明（智慧），在十六剎那（極短的時間）內證得須陀洹果（入流果）。如果進入超果（超越果位），就成為阿羅漢（無學果）。因此，要知道十法（十種修行方法）能成就得道。聲聞乘（小乘）、辟支佛乘（緣覺乘）乃至大乘（菩薩乘）都是如此。因此，毗曇（論藏）認為有得道是正確的，這並非虛妄之說。第二，闡明十法成就空門（通過空性之門證悟）。第三，闡明十法成就有空門（通過有和空之門證悟）。第四，闡明十法成就非空非有門（通過非空非有之門證悟）。都能證見第一義（最高的真理），證得兩種涅槃（有餘涅槃和無餘涅槃）。有門有十法所成就的含義是可以理解的。現在佛法中的義學（研究佛經義理）和坐禪（禪修），如果不能深刻理解這個道理，只是說見有見空就能得道，那與外道有什麼區別呢？所以《大智度論》說：『如果沒有方便（善巧的方法）進入阿毗曇（論藏），就會墮入有中；進入空門，就會墮入無中；進入昆勒門（不確定之門），就會墮入有無中。』《中論》說：『如果既非有也非無，那就是愚癡的論調。』第二，闡明十法成就通教四門（四種教法）。第三，闡明十法成就別教四門（四種教法）。第四，闡明十法成就圓教四門（四種教法）。都能入道，與前面所說的情況類似。如果偏執於四門中的任何一門，

【English Translation】 English version: These individuals harmonize their practice with the thirty-seven limbs of enlightenment (thirty-seven methods to achieve enlightenment), opening the three doors of liberation (emptiness, signlessness, and wishlessness) to Nirvana (liberation), which is different from that of the heretics (non-Buddhists). For example, the Buddha preached the Eightfold Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration) to Subhadda (a Brahmin), like a lion's roar. The heretics cannot even ascertain a fraction of the Eightfold Path, and therefore cannot obtain the four fruits of a Sramana (Sotapanna, Sakadagami, Anagami, Arhat). The seven factors of enlightenment (seven factors of awakening) help to open enlightenment, enabling one to achieve the path. The five stopping-the-mind contemplations (contemplation of impurity, contemplation of compassion, contemplation of dependent origination, contemplation of breath counting, contemplation of Buddha recitation) give rise to various samadhis (four dhyanas and eight samadhis), the eight liberations (eight emancipations) and the eight mastery bases (eight spheres of mastery), which is different from that of the heretics. The heretics give rise to the three diseases of love, view, and pride from the fundamental taste of samadhi (attachment to samadhi). The eight kinds of knowing the order (knowing the order of positions) enable one to achieve the path. Understanding the positions of the seven worthy ones (seven types of saints with learning) and the seven sages (seven types of saints without learning), the mind does not covet realms that do not belong to it, and does not give rise to increased pride (claiming attainment without having attained it). This is different from that of the heretics, who cling to precepts and views (erroneously believing that upholding precepts can lead to liberation) and view-clinging (erroneously believing that a certain view can lead to liberation), regarding the laws of birth and death as Nirvana. The nine kinds of endurance (patience) can counteract the two thieves of strength and softness (strong afflictions and subtle afflictions), enabling one to achieve the path. Being able to endure the eight winds (gain, loss, disgrace, honor, praise, ridicule, suffering, and happiness) and the three internal and external obstacles (affliction obstacle, karma obstacle, retribution obstacle) and the four maras (affliction mara, five aggregates mara, death mara, and celestial mara), the mind does not regress. This is different from that of the heretics, who cannot endure the subtle obstructing dharmas (subtle obstacles that hinder practice). The ten kinds of dharmas that accord with the path and do not give rise to love (not giving rise to attachment to dharmas that accord with the path to liberation) enable one to achieve the path. People in the four good root positions (warmth position, peak position, forbearance position, and the highest mundane dharma position) are able to attain the good contaminated five aggregates (form, feeling, thought, volition, and consciousness). The Mahaparinirvana Sutra says: 'My disciples have heretics, then there are none.' If one does not give rise to dharma love (attachment to the Dharma), one will not fall into the peak fall (loss of good roots), enter the forbearance position (position of endurance), and achieve the highest mundane dharma (the highest mundane good dharma). Giving rise to the true light (wisdom) of suffering endurance (endurance of suffering), one attains the fruit of Sotapanna (stream-enterer fruit) in sixteen kshanas (extremely short periods of time). If one enters the super fruit (transcending the fruit position), one becomes an Arhat (fruit of no learning). Therefore, know that the ten dharmas (ten methods of practice) can achieve the path. This is true for the Sravaka vehicle (Small Vehicle), Pratyekabuddha vehicle (Solitary Buddha Vehicle), and even the Mahayana vehicle (Bodhisattva Vehicle). Therefore, the Sarvastivada (Abhidharma) believes that there is attainment of the path, which is not a false statement. Secondly, it clarifies that the ten dharmas achieve the door of emptiness (enlightenment through the door of emptiness). Thirdly, it clarifies that the ten dharmas achieve the door of existence and emptiness (enlightenment through the door of existence and emptiness). Fourthly, it clarifies that the ten dharmas achieve the door of neither existence nor emptiness (enlightenment through the door of neither existence nor emptiness). All can witness the first meaning (the highest truth) and attain the two kinds of Nirvana (Nirvana with remainder and Nirvana without remainder). The meaning of the ten dharmas achieved by the door of existence is understandable. Now, if the study of Buddhist doctrines (studying the meaning of Buddhist scriptures) and zazen (meditation) in Buddhism cannot deeply understand this principle, and only say that seeing existence and seeing emptiness can attain the path, then what is the difference between that and the heretics? Therefore, the Mahaprajnaparamita Sastra says: 'If there is no expedient (skillful method) to enter the Abhidharma (commentaries), one will fall into existence; entering the door of emptiness, one will fall into non-existence; entering the Kunler door (door of uncertainty), one will fall into existence and non-existence.' The Madhyamaka-karika says: 'If it is neither existence nor non-existence, then it is a foolish argument.' Secondly, it clarifies that the ten dharmas achieve the four doors of the common teaching (four types of teachings). Thirdly, it clarifies that the ten dharmas achieve the four doors of the distinct teaching (four types of teachings). Fourthly, it clarifies that the ten dharmas achieve the four doors of the perfect teaching (four types of teachings). All can enter the path, similar to what was said before. If one clings to any one of the four doors,

門執諍戲論。不得十法入道意者。為邪見之火所燒也。故大智論云。般若波羅蜜。譬如大焰四邊不可取。邪見火燒故。是事前於四教中已處處分別也。第五明信法兩種四門不同者。外人不信三寶。不學佛法。邪信邪行雖有四門非佛弟子。豈成信法兩行。今明佛弟子深信佛教修集佛法能發無漏。故成信法兩行。若信行人即是四種教門。若法行人即是四種觀門。是則信行人。以佛教門出三界苦。約四教各有四種教門。一往則有十六種教門。十六種信行人。約四教各有四種觀門。一往即有十六種觀門。十六種法行人。若細分別四教。則有能所信法兩行教門無量無邊。信行亦無量無邊。觀門無量無邊。法行亦無量無邊。宜論三藏四門。五百羅漢各說身因。即是五百觀門。況復此經諸菩薩。各說入不二法門。善財入法界見無量善知識。各各說所得法門。皆從四教三十二門顯出也。若四不可說故。文殊師利說一切法。無言無說。盡諸戲論。名入不二法門。凈名杜口默然無說。文殊稱歎是真入不二法門。當知一切法門皆不可說也。

四教義卷第三大正藏第 46 冊 No. 1929 四教義

四教義卷第四

天臺山修禪寺智顗禪師撰

大門第四約四教位。分別凈無垢稱義者。即為六意。一約三藏教

【現代漢語翻譯】現代漢語譯本：執著于爭辯和戲論，無法通過十種方法領悟佛法真意的人，是被邪見的火焰所焚燒。所以《大智度論》中說，般若波羅蜜（Prajna Paramita，智慧到彼岸）就像巨大的火焰，四邊都無法觸及，因為會被邪見的火焰燒燬。這些道理在之前的四教中已經處處分別闡述過了。第五點說明信法兩種四門的不同之處：外道不相信三寶（佛、法、僧），不學習佛法，即使有四門也是邪信邪行，不是佛的弟子，怎麼能成就信法兩種修行呢？現在說明佛弟子深信佛教，修習佛法，能夠發起無漏智慧，所以能成就信法兩種修行。如果信行人就是四種教門，如果法行人就是四種觀門。這樣，信行人通過佛教的教門脫離三界之苦。按照四教，每教各有四種教門，總共有十六種教門，對應十六種信行人。按照四教，每教各有四種觀門，總共有十六種觀門，對應十六種法行人。如果仔細分別四教，那麼能信和所信的信法兩種修行教門無量無邊，信行也無量無邊，觀門無量無邊，法行也無量無邊。可以討論三藏四門，五百羅漢（Arhat，阿羅漢）各自講述自身證悟的因緣，就是五百種觀門。更何況這部經中的諸位菩薩（Bodhisattva，菩薩），各自講述進入不二法門的方法。善財童子進入法界，見到無量善知識，他們各自講述自己所證得的法門，都是從四教三十二門中顯現出來的。如果四種說法都不可說，所以文殊師利（Manjusri，文殊菩薩）說一切法無言無說，斷絕一切戲論，名為進入不二法門。《維摩詰經》中維摩詰（Vimalakirti，維摩詰）杜口默然，沒有說話，文殊稱讚這是真正進入不二法門。應當知道一切法門都是不可說的。

《四教義》卷第三大正藏第46冊 No. 1929 《四教義》

《四教義》卷第四

天臺山修禪寺智顗禪師撰

第四大門，從四教的位次，來分別《凈名經》（Vimalakirti Sutra，維摩詰經）的意義，分為六個方面。第一，從三藏教的角度。

【English Translation】 English version: Holding onto disputes and frivolous arguments, those who cannot enter the path through the ten methods are burned by the fire of wrong views. Therefore, the Mahaprajnaparamita-sastra says that Prajna Paramita (Perfection of Wisdom) is like a great flame, impossible to grasp from any side, because it will be burned by the fire of wrong views. These principles have already been explained in detail in the previous Four Teachings. The fifth point explains the differences between the four gates of faith and dharma: Outsiders do not believe in the Three Jewels (Buddha, Dharma, Sangha), and do not study the Buddha's teachings. Even if they have the four gates, they are still practicing wrong faith and wrong actions. They are not disciples of the Buddha, so how can they accomplish the two practices of faith and dharma? Now, it is explained that disciples of the Buddha deeply believe in Buddhism, cultivate the Buddha's teachings, and can generate non-outflow wisdom, thus accomplishing the two practices of faith and dharma. If a person of faith is one of the four teaching gates, then a person of dharma is one of the four contemplation gates. Thus, a person of faith leaves the suffering of the Three Realms through the teaching gate of Buddhism. According to the Four Teachings, each teaching has four teaching gates, for a total of sixteen teaching gates, corresponding to sixteen types of people of faith. According to the Four Teachings, each teaching has four contemplation gates, for a total of sixteen contemplation gates, corresponding to sixteen types of people of dharma. If the Four Teachings are carefully distinguished, then the teaching gates of the two practices of faith and dharma, both the believer and what is believed, are immeasurable and boundless. Faith practices are also immeasurable and boundless, contemplation gates are immeasurable and boundless, and dharma practices are also immeasurable and boundless. The Three Pitakas and Four Gates can be discussed. The five hundred Arhats (Enlightened beings) each speak of the causes of their own enlightenment, which are five hundred contemplation gates. Moreover, the Bodhisattvas (Enlightenment beings) in this sutra each speak of the method of entering the non-dual dharma gate. Sudhana entered the Dharmadhatu (Realm of Dharma) and saw countless good teachers, who each spoke of the dharma gates they had attained, all of which were revealed from the thirty-two gates of the Four Teachings. If the four kinds of speech are all unspeakable, then Manjusri (Bodhisattva of Wisdom) says that all dharmas are without words or speech, and that all frivolous arguments are exhausted, which is called entering the non-dual dharma gate. In the Vimalakirti Sutra, Vimalakirti (Layman known for his wisdom) remained silent, and Manjusri praised this as truly entering the non-dual dharma gate. It should be known that all dharma gates are unspeakable.

The Third Scroll of The Meaning of the Four Teachings Taisho Tripitaka Volume 46, No. 1929, The Meaning of the Four Teachings

The Fourth Scroll of The Meaning of the Four Teachings

Composed by Chan Master Zhiyi of the Chan Temple on Mount Tiantai

The Fourth Great Gate: Discussing the meaning of the Vimalakirti Sutra (Sutra of Vimalakirti) from the perspective of the positions of the Four Teachings, divided into six aspects. First, from the perspective of the Three Pitaka Teaching.

位。明凈無垢稱義。二約通教位。明凈無垢稱義。三約別教位。明凈無垢稱義。四約圓教位。明凈無垢稱義。五約五味以結成。六明約經論辨位多少。第一約三藏教位明。釋凈無垢稱義者。尋佛三藏夫趣緣多種。最尋其正要不出四門入道。其四門者。一者有門。二者空門。三亦有亦空門。四非有非空門。但四教各明四門。雖俱得入道隨教立義。必須遂便。若是三藏教四門。雖俱得入道。而諸經論多用有門。通教四門雖俱得入道。而諸經論多用空門。別教四門雖俱得入道。而諸經論多用亦有亦空門。圓教四門雖俱得入道。而諸經論多用非有非空門也。今明三藏教四門入道。正用毗曇有門。以判位也。若論逗機化物。赴緣而說四門。豈可偏用明義。隨便事須如此四門義。至下辨體中當略解釋。今就三藏教有門。明入道階位。即是毗曇論主之所申也。約此有門明位。釋凈無垢稱義。即為三意。一略開三乘。二明三藏教。三乘位不同。三釋凈無垢稱義。一略開三乘者。佛于生生不可說非三之理用四悉檀。約苦集滅道。開三乘教門。赴三種行人之根緣。令同得滅諦涅槃也。故法華經云。為求聲聞者。說應四諦法。度生老病死究竟涅槃。為求辟支佛者。說應十二因緣法。為求菩薩者。說應六波羅蜜法。令得三菩提成一切種智。若聲

【現代漢語翻譯】位。明凈無垢稱義。（指在不同教義體系中，對達到清凈無垢狀態的描述和定義）二約通教位。明凈無垢稱義。（指在通教的體系中，對達到清凈無垢狀態的描述和定義）三約別教位。明凈無垢稱義。（指在別教的體系中，對達到清凈無垢狀態的描述和定義）四約圓教位。明凈無垢稱義。（指在圓教的體系中，對達到清凈無垢狀態的描述和定義）五約五味以結成。（指用佛陀教法的五個階段來總結）六明約經論辨位多少。（指通過經論來辨別不同修行階段的數量）第一約三藏教位明。釋凈無垢稱義者。（首先從三藏教的修行階段來闡釋清凈無垢的含義）尋佛三藏夫趣緣多種。最尋其正要不出四門入道。（探尋佛陀三藏教法的旨趣，方法多種多樣，但最核心的是通過四門入道）其四門者。一者有門。二者空門。三亦有亦空門。四非有非空門。（這四門分別是：有門、空門、亦有亦空門、非有非空門）但四教各明四門。雖俱得入道隨教立義。必須遂便。（不同的教派各自闡釋這四門，雖然都可以通過這四門入道，但需要根據各自的教義來確立意義，必須順應各自的方便法門）若是三藏教四門。雖俱得入道。而諸經論多用有門。（如果是三藏教的四門，雖然都可以入道，但大多數經論都側重於使用有門）通教四門雖俱得入道。而諸經論多用空門。（通教的四門雖然都可以入道，但大多數經論都側重於使用空門）別教四門雖俱得入道。而諸經論多用亦有亦空門。（別教的四門雖然都可以入道，但大多數經論都側重於使用亦有亦空門）圓教四門雖俱得入道。而諸經論多用非有非空門也。（圓教的四門雖然都可以入道，但大多數經論都側重於使用非有非空門）今明三藏教四門入道。正用毗曇有門。以判位也。（現在闡明三藏教的四門入道，主要使用《毗曇》的有門來判斷修行階段）若論逗機化物。赴緣而說四門。豈可偏用明義。隨便事須如此四門義。至下辨體中當略解釋。（如果論及應機施教，根據不同的根器來宣說四門，難道可以偏執地使用某種意義嗎？應該根據具體情況靈活運用四門的含義，這些含義將在後面的辨體部分略作解釋）今就三藏教有門。明入道階位。即是毗曇論主之所申也。（現在就三藏教的有門，來闡明入道的階位，這是《毗曇》論主的觀點）約此有門明位。釋凈無垢稱義。即為三意。（根據有門來闡明修行階段，解釋清凈無垢的含義，包含以下三個方面）一略開三乘。二明三藏教。三乘位不同。三釋凈無垢稱義。（一是簡要地闡述三乘，二是闡明三藏教，三乘的修行階段不同，三是解釋清凈無垢的含義）一略開三乘者。佛于生生不可說非三之理用四悉檀。約苦集滅道。開三乘教門。赴三種行人之根緣。令同得滅諦涅槃也。（首先簡要地闡述三乘，佛陀在生生世世中，用四悉檀的教法，根據苦、集、滅、道四聖諦，開創了三乘的教法，以適應三種不同根器的修行人，使他們都能證得滅諦涅槃）故法華經云。為求聲聞者。說應四諦法。度生老病死究竟涅槃。（所以《法華經》說：為追求聲聞果位的人，宣說應修四聖諦法，使他們脫離生老病死，最終達到涅槃）為求辟支佛者。說應十二因緣法。（為追求辟支佛果位的人，宣說應修十二因緣法）為求菩薩者。說應六波羅蜜法。令得三菩提成一切種智。（為追求菩薩果位的人，宣說應修六波羅蜜法，使他們證得三菩提，成就一切種智）若聲

【English Translation】 Position. 'Ming Jing Wu Gou Cheng Yi' (明凈無垢稱義, meaning 'describing and defining the state of achieving purity and impeccability in different doctrinal systems'). Secondly, the position of Tong Sect. 'Ming Jing Wu Gou Cheng Yi' (明凈無垢稱義, meaning 'describing and defining the state of achieving purity and impeccability in the Tong Sect system'). Thirdly, the position of Bie Sect. 'Ming Jing Wu Gou Cheng Yi' (明凈無垢稱義, meaning 'describing and defining the state of achieving purity and impeccability in the Bie Sect system'). Fourthly, the position of Yuan Sect. 'Ming Jing Wu Gou Cheng Yi' (明凈無垢稱義, meaning 'describing and defining the state of achieving purity and impeccability in the Yuan Sect system'). Fifthly, summarizing with the five flavors (五味, referring to the five stages of the Buddha's teachings). Sixthly, clarifying the number of positions through scriptures and treatises. Firstly, explaining the position of the Three-Storey Teaching (三藏教) and clarifying the meaning of 'Ming Jing Wu Gou Cheng Yi' (明凈無垢稱義, meaning 'describing and defining the state of achieving purity and impeccability'). Exploring the essence of the Buddha's Three-Storey Teaching, there are various approaches, but the most crucial is entering the path through the Four Gates. These Four Gates are: first, the Gate of Existence (有門); second, the Gate of Emptiness (空門); third, the Gate of Both Existence and Emptiness (亦有亦空門); fourth, the Gate of Neither Existence nor Emptiness (非有非空門). However, each of the four teachings clarifies these Four Gates. Although all can attain the path through these gates, the meaning must be established according to their respective doctrines and must comply with their respective expedient methods. If it is the Four Gates of the Three-Storey Teaching, although all can attain the path, most scriptures and treatises emphasize the Gate of Existence. Although all can attain the path through the Four Gates of the Common Teaching, most scriptures and treatises emphasize the Gate of Emptiness. Although all can attain the path through the Four Gates of the Distinct Teaching, most scriptures and treatises emphasize the Gate of Both Existence and Emptiness. Although all can attain the path through the Four Gates of the Perfect Teaching, most scriptures and treatises emphasize the Gate of Neither Existence nor Emptiness. Now, clarifying the entry into the path through the Four Gates of the Three-Storey Teaching, we mainly use the Gate of Existence from the 'Abhidharma' (毗曇) to determine the stages of practice. If we discuss teaching according to the capacity of the audience and expounding the Four Gates according to different affinities, how can we stubbornly use a certain meaning? The meaning of these Four Gates should be flexibly applied according to the specific situation, and these meanings will be briefly explained in the following section on 'Identifying the Essence'. Now, based on the Gate of Existence in the Three-Storey Teaching, we clarify the stages of entering the path, which is the view of the master of the 'Abhidharma'. Based on this Gate of Existence to clarify the stages and explain the meaning of 'Ming Jing Wu Gou Cheng Yi' (明凈無垢稱義, meaning 'describing and defining the state of achieving purity and impeccability'), it includes the following three aspects: first, briefly explaining the Three Vehicles; second, clarifying the Three-Storey Teaching; the stages of practice in the Three Vehicles are different; third, explaining the meaning of 'Ming Jing Wu Gou Cheng Yi'. Firstly, briefly explaining the Three Vehicles, the Buddha, in life after life, used the Four Siddhantas (四悉檀) based on the Four Noble Truths (苦集滅道) to create the teachings of the Three Vehicles, to accommodate three types of practitioners with different capacities, so that they can all attain the cessation of suffering, Nirvana (涅槃). Therefore, the 'Lotus Sutra' (法華經) says: 'For those who seek the Sravaka (聲聞) path, expound the Four Noble Truths, so that they can escape birth, old age, sickness, and death, and ultimately attain Nirvana.' For those who seek the Pratyekabuddha (辟支佛) path, expound the Twelve Links of Dependent Origination (十二因緣法). For those who seek the Bodhisattva (菩薩) path, expound the Six Paramitas (六波羅蜜法), so that they can attain the Three Bodhis (三菩提) and achieve Omniscience (一切種智). If a Sravaka

聞小乘教門。苦諦為初。觀四諦入道發真無漏。斷正使盡位證羅漢。具足三明及八解脫。既無慈悲而不能度物現身而入涅槃。故大智論云。如獐在獵圍驚怖跳出都不顧群。今不約此判凈名位也。若緣覺中乘教門。集諦為初。觀十二因緣發真無漏。斷三界結盡侵除習氣。具足三明及八解脫。雖有小慈悲不能度物。亦於一世即入涅槃。故大智論云。如鹿在獵圍驚跳自出。雖顧盻群怖不停待。今亦不就此判凈名位。若菩薩大乘慈悲弘誓。不捨眾生。為物心大。教門以道諦為初。修行六度化一切眾生。共出三界至成佛果。利益功圓方入涅槃。故大智論云。如大香像在獵圍。雖遭刀箭擁待群共出。此是大士位懷物故。須約此判凈名位也。問曰。此說不思議大乘瞻卜之教。何須說小乘除糞器乎。答曰。今欲明小乘法。遠因以明除糞之器者。不無諸所為。今略出十意。一為用故。如維摩大士為諸國王長者。說無常不凈苦空之法。二為破故。如破十大弟子五百羅漢。如先有砧方可用錘。三為攝受故。如室內所明說身有苦。而不樂求涅槃。又云。亦不可與聲聞支佛。而相違背。四為會通故。如大品經廣乘品會宗品所明。五為開密故。法華經云。決了聲聞法是諸經之王。涅槃經云。為諸聲聞開發慧眼。故六為末代世聽學小乘經論觀行之人。

【現代漢語翻譯】現代漢語譯本聽聞小乘教門，以苦諦為開端。通過觀察四諦（苦、集、滅、道）而入道，生起真實無漏的智慧，斷除見思惑（正使），證得阿羅漢果位。他們具足三明（宿命明、天眼明、漏盡明）和八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想解脫）。因為沒有慈悲心，所以不能度化眾生，在示現色身後就進入涅槃。所以《大智度論》說：『如同獐子在獵人的包圍圈中，驚慌地跳出去，完全不顧及同伴。』現在我們不依據這個來判斷維摩詰的果位。如果按照緣覺（辟支佛）的中乘教門，以集諦為開端。觀察十二因緣而生起真實無漏的智慧，斷除三界（欲界、色界、無色界）的煩惱，消除習氣。他們具足三明和八解脫，雖然有小的慈悲心，但不能度化眾生，也在一生中就進入涅槃。所以《大智度論》說：『如同鹿在獵人的包圍圈中，驚慌地跳出去，雖然回頭看看同伴，但不會停下來等待。』現在我們也不依據這個來判斷維摩詰的果位。如果是菩薩的大乘教義，具有慈悲心和廣大的誓願，不捨棄眾生，為眾生著想的心廣大。教門以道諦為開端，修行六度（佈施、持戒、忍辱、精進、禪定、般若）來教化一切眾生，共同脫離三界，直至成就佛果。利益眾生的功德圓滿后才進入涅槃。所以《大智度論》說：『如同大香像在獵人的包圍圈中，即使遇到刀箭，也會擁護同伴一起出去。』這是大士的果位，因為他們心懷眾生。所以必須依據這個來判斷維摩詰的果位。問：這裡說的是不可思議的大乘瞻卜之教，為什麼還要說小乘的除糞之器呢？答：現在想要闡明小乘法，用除糞之器來比喻，並非沒有原因。現在簡略地列出十個原因：一是爲了應用。例如維摩詰大士為各位國王和長者，宣說無常、不凈、苦、空的道理。二是爲了破斥。例如破斥十大弟子和五百羅漢的執著。如同先有砧板才能使用錘子。三是爲了攝受。例如在室內所明說的，身體有苦，但不樂於尋求涅槃。又說：『也不可與聲聞、辟支佛的教義相違背。』四是爲了會通。例如《大品般若經》的廣乘品和會宗品所闡明的。五是爲了開顯秘密。如《法華經》說：『明確地闡述聲聞法是諸經之王。』《涅槃經》說：『為各位聲聞開發智慧之眼。』六是爲了末法時代聽聞和學習小乘經論觀行的人。

【English Translation】 English version Hearing the teachings of the Hinayana school, the Truth of Suffering (苦諦, duḥkha-satya) is the beginning. By contemplating the Four Noble Truths (四諦, catvāri ārya-satyāni), one enters the path, generates genuine non-outflow wisdom (無漏, anāsrava), eradicates the afflictions of views and emotions (正使, darśana-heya and bhāvanā-heya), and attains the state of Arhat (羅漢, arhat). They are complete with the Three Clear Knowledges (三明, tisro vidyāḥ) and the Eight Deliverances (八解脫, aṣṭa vimokṣaḥ). Because they lack compassion (慈悲, karuṇā), they cannot liberate beings, and they enter Nirvana (涅槃, nirvāṇa) after manifesting a physical body. Therefore, the Mahāprajñāpāramitāśāstra (大智度論) says: 'Like a roe deer in a hunting enclosure, startled and jumping out, not caring for the herd at all.' Now, we do not use this to judge Vimalakirti's (凈名, Vimalakīrti) position. If according to the Pratyekabuddha (緣覺, pratyekabuddha) Middle Vehicle teachings, the Truth of Accumulation (集諦, samudaya-satya) is the beginning. By contemplating the Twelve Links of Dependent Origination (十二因緣, dvādaśāṅga-pratītyasamutpāda), one generates genuine non-outflow wisdom, eradicates the bonds of the Three Realms (三界, triloka), and gradually eliminates habitual tendencies. They are complete with the Three Clear Knowledges and the Eight Deliverances. Although they have small compassion, they cannot liberate beings, and they also enter Nirvana in one lifetime. Therefore, the Mahāprajñāpāramitāśāstra says: 'Like a deer in a hunting enclosure, startled and jumping out on its own, although looking back at the herd, it does not stop to wait.' Now, we also do not use this to judge Vimalakirti's position. If according to the Bodhisattva (菩薩, bodhisattva) Mahayana (大乘, mahāyāna) teachings, with compassion and vast vows (弘誓, praṇidhāna), they do not abandon sentient beings, and their minds are vast for the sake of beings. The teachings begin with the Truth of the Path (道諦, mārga-satya), cultivating the Six Perfections (六度, ṣaṭ pāramitāḥ) to transform all sentient beings, together escaping the Three Realms until attaining Buddhahood (佛果, buddhatva). Only after the merit of benefiting beings is complete do they enter Nirvana. Therefore, the Mahāprajñāpāramitāśāstra says: 'Like a great fragrant elephant in a hunting enclosure, even when encountering swords and arrows, it protects the herd and exits together.' This is the position of a great being (大士, mahāsattva), because they cherish beings. Therefore, we must use this to judge Vimalakirti's position. Question: This speaks of the inconceivable Mahayana Campaka (瞻卜, campaka) teachings, why is it necessary to speak of the Hinayana dung-removing vessel? Answer: Now, wanting to clarify the Hinayana (小乘, hīnayāna) Dharma (法, dharma), using the dung-removing vessel as an analogy, it is not without purpose. Now, I will briefly list ten reasons: First, for application. For example, the great Vimalakirti Bodhisattva spoke to the various kings and elders about the teachings of impermanence (無常, anitya), impurity (不凈, aśubha), suffering (苦, duḥkha), and emptiness (空, śūnyatā). Second, for refutation. For example, refuting the attachments of the ten great disciples and five hundred Arhats. Like first having an anvil before using a hammer. Third, for embracing. For example, as clarified indoors, the body has suffering, but one does not delight in seeking Nirvana. It is also said: 'One should also not contradict the teachings of the Śrāvakas (聲聞, śrāvaka) and Pratyekabuddhas.' Fourth, for harmonization. For example, as clarified in the Mahāprajñāpāramitā Sūtra's (大品般若經) chapter on the Great Vehicle and the chapter on Harmonizing the Doctrines. Fifth, for revealing the secret. As the Lotus Sutra (法華經, Saddharma Puṇḍarīka Sūtra) says: 'Clearly explaining the Śrāvaka Dharma is the king of all sutras.' The Nirvana Sutra (涅槃經, Mahāparinirvāṇa Sūtra) says: 'For the various Śrāvakas, developing the eye of wisdom.' Sixth, for those in the degenerate age who hear, study, and practice the Hinayana sutras and treatises.

未善通達。若為外人邪見人內邪見人所破即便退沒。七為破末世僻說。小乘大乘教人。壞亂佛半滿正教。所以者何。如有人言。毗曇見有得道。成實見空入道。道非有無何得言見有見空得道也。是則兩論申佛小乘有空教門。便成無用。中論何故。言欲聞聲聞入第一義也。是則翳佛四枯之教。八為破末世坐禪。內證豁虛解慧開發。或同尼揵破戒行惡。食糞裸形。謂是大乘。或復持戒坐禪。同彼郁頭藍弗。是且空修梵行也。九為令今一家義學。善別內外猛浪之說。明識大聖枯榮教門。十為令一家坐禪學。別識一切內外邪非。精通大小乘觀。取捨得真正入佛道也。二明三藏教三乘位不同者。即為三意。一明聲聞乘位。二明緣覺乘位。三明菩薩乘位。一明三藏教聲聞乘位者。但三藏教具有四門。今正約毗曇有門解釋。次下別略明空門辨位。就有門明位即為二意。一明七賢位。二明七聖位。一明七賢位者。一者五停心觀。二別想四念處。三總想四念處。四暖法。五頂法。六忍法。七世第一法。是為七賢位也。通言賢者。鄰聖曰賢。此七位者。皆是非學非無學等智似解。能伏見惑。因此似解能發苦忍真明。故云鄰聖曰賢。今解賢者名直善也。一切天魔眷屬及諸凡夫。皆以愛著之心修善。一切外道皆以邪見心修善。此等雖復修善。虛

【現代漢語翻譯】未完全通達。如果被外道的邪見之人或內心的邪見之人所破斥，就會退失。第七是爲了破斥末世的偏頗說法，即小乘和大乘教人，破壞佛陀的半滿正教。為什麼這樣說呢？例如有人說：『《毗曇》（Abhidharma，論藏）認為有才能得道，《成實論》認為空才能入道。』道既非有也非無，怎麼能說見有見空才能得道呢？這樣就使得兩論闡述的佛陀小乘有空教門變得沒有用處。《中論》為什麼說想要聽聞聲聞乘才能進入第一義諦呢？』這樣就遮蔽了佛陀的四種枯槁之教。第八是爲了破斥末世的坐禪，內心證悟空虛，解慧開發，或者如同尼揵（Nigantha，耆那教）一樣破戒行惡，食糞裸形，自認為是修大乘。或者持戒坐禪，如同郁頭藍弗（Udraka Rāmaputra，一位著名的苦行者）一樣，這只是空修梵行。第九是爲了使今一家義學，能夠善於辨別內外猛浪之說，明白認識大聖的枯榮教門。第十是爲了使一家坐禪學，能夠辨別一切內外邪非，精通大小乘的觀行，取捨得當，真正地進入佛道。二、說明三藏教的三乘果位不同，即為三種意義。一是說明聲聞乘的果位，二是說明緣覺乘的果位，三是說明菩薩乘的果位。一、說明三藏教聲聞乘的果位，但三藏教具有四門，現在主要依據《毗曇》的有門來解釋。接下來分別簡略地說明空門辨別果位。就從有門說明果位，即為兩種意義。一是說明七賢位，二是說明七聖位。一、說明七賢位，一是五停心觀，二是別相四念處，三是總相四念處，四是暖法，五是頂法，六是忍法，七是世第一法。這就是七賢位。通俗地說，賢者，接近聖人稱為賢。這七個位次，都是非學非無學等智的相似解悟，能夠降伏見惑。因為這種相似的解悟能夠引發苦忍的真實智慧，所以說接近聖人稱為賢。現在解釋賢者的名稱是正直善良。一切天魔眷屬以及各種凡夫，都以愛著之心修善，一切外道都以邪見之心修善，這些人雖然也修善，但都是虛妄的。

【English Translation】 Not yet fully understood. If it is refuted by external heretics or internal heretics, it will be lost. Seventh, to refute the biased teachings of the end times, that is, the Sravaka and Mahayana teachings, which destroy the Buddha's half-full orthodox teachings. Why is this so? For example, some people say: 'The Abhidharma (Abhidharma, Collection of Treatises) believes that one can attain the Tao through existence, and the Satyasiddhi-sastra believes that one can enter the Tao through emptiness.' The Tao is neither existence nor non-existence, so how can one say that one can attain the Tao by seeing existence or seeing emptiness? This makes the Sravaka teachings of emptiness and existence expounded by the two treatises useless. Why does the Madhyamaka-sastra say that one can enter the first meaning by wanting to hear the Sravaka vehicle?' This obscures the Buddha's four withered teachings. Eighth, to refute the meditation of the end times, the inner realization of emptiness, the development of wisdom, or like the Nigantha (Nigantha, Jainism), breaking precepts and doing evil, eating feces and being naked, claiming to be practicing Mahayana. Or observing precepts and meditating, like Udraka Rāmaputra (Udraka Rāmaputra, a famous ascetic), this is just empty practice of pure conduct. Ninth, to enable the scholars of this school to be good at distinguishing between internal and external turbulent theories, and to clearly understand the flourishing and declining teachings of the Great Sage. Tenth, to enable the meditators of this school to distinguish between all internal and external heresies, to be proficient in the contemplation of the Hinayana and Mahayana, to choose and discard appropriately, and to truly enter the Buddha's path. Second, explaining the different positions of the Three Vehicles in the Tripitaka teachings has three meanings. One is to explain the position of the Sravaka Vehicle, the second is to explain the position of the Pratyekabuddha Vehicle, and the third is to explain the position of the Bodhisattva Vehicle. First, explaining the position of the Sravaka Vehicle in the Tripitaka teachings, but the Tripitaka teachings have four doors, and now they are mainly explained according to the existence door of the Abhidharma. Next, briefly explain the emptiness door to distinguish the positions. Explaining the positions from the existence door has two meanings. One is to explain the seven stages of the worthy, and the second is to explain the seven stages of the saint. First, explaining the seven stages of the worthy, one is the five stopping-the-mind contemplations, the second is the separate contemplation of the four foundations of mindfulness, the third is the general contemplation of the four foundations of mindfulness, the fourth is the warmth dharma, the fifth is the peak dharma, the sixth is the forbearance dharma, and the seventh is the worldly first dharma. These are the seven stages of the worthy. Generally speaking, a worthy person is called worthy when he is close to a saint. These seven stages are all similar understandings of non-learning and non-non-learning wisdom, which can subdue the delusions of views. Because this similar understanding can trigger the true wisdom of suffering forbearance, it is said that a worthy person is called worthy when he is close to a saint. Now the name of a worthy person is explained as upright and good. All the heavenly demons and their retinues, as well as all ordinary people, cultivate goodness with a loving heart, and all heretics cultivate goodness with a heretical heart. Although these people also cultivate goodness, it is all false.

偽邪曲不名為直。今佛弟子七種行人。皆明識生滅四諦理。知愛論見論皆邪曲。伏此愛見邪曲之心。用正信直心修諸善法。故名直善也。複次一切愛論所詮。皆有生滅之理。天魔眷屬及諸凡夫。所不能見。是故流轉生死猶若輪環。又一切見論所詮。皆有生滅四諦之理。六師外道悉不能見。是故流轉生死猶若輪環。故涅槃經云。我昔與汝等不見四真諦。是故久流轉生死大苦海。今佛法七種行人。從聞生解解明識此二種生滅四諦。故得信心正直。以此直心修諸善法。即是直善故通名賢也。問曰。云何名為屬愛生滅四諦之理。答曰。行人一期果報。即是屬愛之果。具有三苦故名為苦。苦理審實不虛名之為諦。若於此苦果。無明不了愛著此果。起諸惡業。能招聚三途劇苦之報。又愛著此果起諸善業。能招聚修羅人天生死之報。此二結業。能招六道二十五有生死苦報。通名為集。集理審實不虛名之為諦。若能觀此報身。修戒定慧四念處三十七品。通至涅槃名之為道。道理審實名之為諦。屬愛煩惱善不善業。三界二十五有因滅名子縛滅。舍此報身。永更不受三界二十五有苦果。名果縛滅。此二種滅名之為滅。滅之理審實名之為諦。問曰。云何名為屬見生滅四諦之理。答曰。眾生一期報身。具有三苦名之為苦。苦理審實不虛名之為諦

。迷此報身。起身邊二見四見六十二見。即是無明愛取。因此若起惡業。則能招聚三途苦報。又因此若起善業。則能招聚修羅人天生死報果。此二種結業。能招聚六道三界二十五有生死苦果。故通名集。集理審實不虛名之為諦。若能觀此諸見污穢。善不善五陰。修戒定慧四念處三十七品。則能通至涅槃名之為道。道理審實不虛名之為諦。若身邊二見滅。則一切八十八使煩惱業滅。得須陀洹果。超過之人三界思惟十使滅。則九十八使業煩惱滅。是則三界二十五有因滅名子縛滅。舍此等業報。畢竟不生三界二十五有名果縛滅。此二種滅名之為滅。滅理審實名之為諦。今明此諸見四諦。並長爪所迷末代講說。橫釋四諦名義審實為委悉。豎而明之未必深見此意。故以邪為正。以正為邪。以淺為深。以深為淺。世出世法混濫無分別。聽講坐禪。若明識此意。即于佛法得正信分明。歸依三寶。道心自然而發。專求離苦涅槃。終不染著文字語言無益諍論。貪世名利眷屬果報也。此之七賢。三是外凡名干慧地。四是內凡則是性地。若外凡已前未必能歸心三寶。豈識愛見四諦修五停心耶。皆名為邪定聚眾生也。若干慧地名不定聚眾生。若性地名正定聚眾生也。一明初賢五停心觀者。一阿那般那觀。二不凈觀。三慈心觀。四因緣觀。五界方

【現代漢語翻譯】現代漢語譯本：執迷於這個報身，就會產生身見、邊見、二見、四見、六十二見（各種錯誤的見解）。這些就是無明、愛、取（十二因緣中的三個環節）。因此，如果造作惡業，就會招致三惡道的痛苦果報。又因此，如果造作善業，就能招致修羅、人、天的生死果報。這兩種結業，能招致六道、三界、二十五有的生死苦果。所以總稱為『集』（苦集滅道四諦中的集諦，指苦的根源）。集諦的道理真實不虛，所以稱為『諦』（真理）。如果能觀察這些見解的污穢，以及善與不善的五陰（色、受、想、行、識），修習戒、定、慧，以及四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）、三十七道品（通往解脫的三十七種修行方法），就能通往涅槃（寂滅）。這條道路真實不虛，所以稱為『諦』（道諦，通往解脫的道路）。如果身見、邊見滅除，那麼一切八十八使煩惱業（八十八種煩惱）就會滅除，證得須陀洹果（小乘初果）。超過須陀洹果的人，三界思惟十使（十種根本煩惱中的思惑）滅除，那麼九十八使業煩惱就會滅除。這樣，三界二十五有的因滅除，稱為『子縛滅』（因的束縛解除）。捨棄這些業報，畢竟不再生於三界二十五有，稱為『名果縛滅』（果報的束縛解除）。這兩種滅稱為『滅』（苦集滅道四諦中的滅諦，指苦的止息）。滅諦的道理真實，所以稱為『諦』（真理）。現在闡明這些見解與四諦的關係，以及長爪梵志（外道修行者）所迷惑的末法時代講說，橫向解釋四諦的名義，確實是詳細的。但豎向深入地闡明，未必能深刻理解其中的含義。所以以邪為正，以正為邪，以淺為深，以深為淺，世間法與出世間法混淆不清，沒有分別。聽講、坐禪，如果能明白這個道理，就能對佛法產生正確的信心，明確地歸依三寶。道心自然而然地生起，專心尋求脫離痛苦的涅槃，最終不會執著于文字語言的無益爭論，貪圖世間的名利眷屬果報。這七賢（指修行層次），前三位是外凡，稱為干慧地（指只有智慧而未得禪定的階段），后四位是內凡，則是性地（指已經開始修習禪定的階段）。如果在外凡之前，未必能真心歸依三寶，又怎麼會認識愛見四諦，修習五停心觀（五種對治煩惱的修行方法）呢？這些人都被稱為邪定聚眾生（註定墮落的眾生）。干慧地稱為不定聚眾生（可能進步也可能退步的眾生）。性地稱為正定聚眾生（註定進步的眾生）。下面闡明初賢的五停心觀：一、阿那般那觀（數息觀），二、不凈觀，三、慈心觀，四、因緣觀，五、界分別觀。

【English Translation】 English version: Being deluded by this reward body (報身), one gives rise to the body view (身見), the extreme view (邊見), the two views (二見), the four views (四見), and the sixty-two views (六十二見) [various incorrect views]. These are ignorance (無明), craving (愛), and grasping (取) [three links in the twelve links of dependent origination]. Therefore, if one creates evil karma, one will attract the painful retribution of the three evil realms. Furthermore, if one creates good karma, one can attract the karmic rewards of asuras (修羅), humans, and heavenly beings. These two types of karma can attract the suffering results of the six realms, the three realms, and the twenty-five existences. Therefore, it is generally called 'accumulation' (集) [the Samudaya Satya (集諦) in the Four Noble Truths, referring to the origin of suffering]. The principle of accumulation is true and not false, so it is called 'truth' (諦) [Satya, truth]. If one can observe the defilement of these views, as well as the good and bad five skandhas (五陰) [form, feeling, perception, volition, and consciousness], cultivate precepts (戒), concentration (定), and wisdom (慧), as well as the Four Foundations of Mindfulness (四念處) [contemplation of the body as impure, feeling as suffering, mind as impermanent, and phenomena as selfless], and the Thirty-seven Limbs of Enlightenment (三十七道品) [the thirty-seven practices leading to liberation], one can reach Nirvana (涅槃) [extinction]. This path is true and not false, so it is called 'truth' (諦) [the Marga Satya (道諦), the path to liberation]. If the body view and the extreme view are extinguished, then all eighty-eight fetters of afflictions (八十八使煩惱業) will be extinguished, and one will attain the Srotapanna fruit (須陀洹果) [the first fruit of the small vehicle]. Those who surpass the Srotapanna fruit, the ten fetters of thought in the three realms (三界思惟十使) [the delusive thoughts among the ten fundamental afflictions] are extinguished, then the ninety-eight fetters of afflictions will be extinguished. In this way, the cause of the twenty-five existences in the three realms is extinguished, called 'the extinction of the bondage of the son' (子縛滅) [the release of the bondage of cause]. Abandoning these karmic rewards, one will ultimately not be born in the twenty-five existences of the three realms, called 'the extinction of the bondage of the fruit' (名果縛滅) [the release of the bondage of karmic results]. These two types of extinction are called 'extinction' (滅) [the Nirodha Satya (滅諦) in the Four Noble Truths, referring to the cessation of suffering]. The principle of extinction is true, so it is called 'truth' (諦) [Satya, truth]. Now, clarifying the relationship between these views and the Four Noble Truths, as well as the explanations of the Four Noble Truths in the Dharma-ending Age that Bhikkhu Dirghanakha (長爪梵志) [an ascetic] was confused about, explaining the meaning of the Four Noble Truths horizontally is indeed detailed. However, explaining it vertically and deeply may not deeply understand the meaning. Therefore, taking the wrong as right, the right as wrong, the shallow as deep, and the deep as shallow, worldly and transcendental dharmas are confused and not distinguished. Listening to lectures and meditating, if one can understand this principle, one can generate correct faith in the Buddha Dharma and clearly take refuge in the Three Jewels. The aspiration for the path naturally arises, and one wholeheartedly seeks Nirvana to escape suffering, ultimately not clinging to the useless debates of words and language, and not being greedy for worldly fame, benefits, family, and karmic rewards. These seven sages [referring to levels of practice], the first three are external ordinary beings, called the Dry Wisdom Ground (干慧地) [referring to the stage of having only wisdom without attaining samadhi], and the last four are internal ordinary beings, which are the Nature Ground (性地) [referring to the stage of having begun to practice samadhi]. If one is before the external ordinary beings, one may not be able to sincerely take refuge in the Three Jewels, so how can one recognize the Four Noble Truths of love and views, and practice the Five Stopping-the-Mind Contemplations (五停心觀) [five practices to counteract afflictions]? These people are all called those of the assembly of wrong determination (邪定聚眾生) [beings destined to fall]. The Dry Wisdom Ground is called those of the assembly of uncertain determination (不定聚眾生) [beings who may progress or regress]. The Nature Ground is called those of the assembly of right determination (正定聚眾生) [beings destined to progress]. Below, clarifying the Five Stopping-the-Mind Contemplations of the first sage: 1. Anapanasati (阿那般那觀) [mindfulness of breathing], 2. Impurity Contemplation (不凈觀), 3. Loving-Kindness Contemplation (慈心觀), 4. Conditioned Arising Contemplation (因緣觀), 5. Element Analysis Contemplation (界分別觀).

便觀。此五通言停心者。停以停止為義。亦名五度門觀。若人歸依三寶受佛戒法。名佛四眾弟子。若聞生滅四諦之教。因此發聲聞心。欲觀四諦離生死苦求涅槃樂。但此以五種煩惱散動不定如風中燈。當修五種觀法。五種觀法者。一數息觀。二不凈觀。三慈心觀。四因緣觀。五界方便觀。問曰。何不依數人說不凈觀為先。答曰。今依禪門辨次第也。以病增先後隨人。不須定執前後次第也。問曰。此五種觀法。為對五人為對一人。答曰。橫對五人豎對一人。一人隨病多少對不定也。此五種觀法。對治五不善。即有五意。一對治二轉治。三不不轉治。四兼治。五亦對亦轉。亦不轉亦兼治。一對治者。若覺觀多者。對治數息。二貪慾多者。對治不凈。三瞋恚多者。對治修慈。四愚癡多者。對治修因緣觀。五者著我多者。對治修界方便觀。若行者覺觀等分煩惱偏重攀緣不住。當修數息。隨息觀息對治。相應則三種覺觀煩惱止息。心不動散發諸禪定。定法持定心入出安穩。故名停心也。所以者何。修安般念定有三種。一名始習行。二名已習行。三名思惟已度。一數即是始習。行二隨即已習行。三觀即已度。複次數隨觀皆名始習。行得三種欲界未到地定。名已習行。發諸初禪定名已度。余不凈觀等四停心法。亦當如是分別。心既調

【現代漢語翻譯】現代漢語譯本現在開始觀察。這裡所說的五停心觀，『停』是停止的意思，也叫做五度門觀。如果有人歸依三寶，受持佛的戒法，就稱為佛的四眾弟子。如果聽聞生滅四諦的教法，因此發起聲聞之心，想要觀察四諦，脫離生死之苦，追求涅槃之樂，但因為五種煩惱散亂不定，像風中的燈一樣，應當修習五種觀法。這五種觀法是：一、數息觀；二、不凈觀；三、慈心觀；四、因緣觀；五、界方便觀。有人問：為什麼不按照通常的說法，把不凈觀放在最前面？回答是：現在是按照禪門的次第來辨別的。因為病癥的輕重緩急因人而異，不必一定執著於前后次第。有人問：這五種觀法，是針對五種人，還是針對一個人？回答是：橫向來說是針對五種人，縱向來說是針對一個人。一個人根據病癥的多少，所針對的觀法也不一定。這五種觀法，對治五種不善，因此有五種意義：一對治，二轉治，三不轉治，四兼治，五亦對亦轉，亦不轉亦兼治。一對治是指：如果覺觀（Vitarka-Vicara）多的人，就用數息觀來對治；二貪慾多的人，就用不凈觀來對治；三瞋恚多的人，就用修慈心觀來對治；四愚癡多的人，就用修因緣觀來對治；五執著於我的人，就用修界方便觀來對治。如果修行者覺觀等分的煩惱偏重，攀緣不住，應當修習數息觀，隨著呼吸觀察呼吸，這樣對治相應，那麼三種覺觀煩惱就會止息，心不動搖散亂，從而生髮各種禪定。禪定之法能使心安定，出入呼吸都安穩，所以叫做停心。這是什麼原因呢？修習安般念（Ānāpānasmṛti）定有三種：一名始習行，二名已習行，三名思惟已度。一數就是始習行，二隨就是已習行，三觀就是已度。再次數、隨、觀都叫做始習行，得到三種欲界未到地定，叫做已習行，生髮各種初禪定叫做已度。其餘不凈觀等四停心法，也應當這樣分別。心既然調伏。

【English Translation】 English version Now observe. The 'five means of calming the mind' mentioned here, 'calming' means stopping. It is also called the 'five gates of crossing over' contemplation. If someone takes refuge in the Three Jewels (Triratna) and receives the Buddha's precepts, they are called a disciple of the Buddha's fourfold assembly. If they hear the teachings of the Four Noble Truths (catvāri āryasatyāni) regarding arising and ceasing, and thereby generate the mind of a Śrāvaka (hearer), desiring to contemplate the Four Noble Truths, to escape the suffering of birth and death, and to seek the bliss of Nirvāṇa, but because the five kinds of afflictions are scattered and unstable like a lamp in the wind, they should cultivate the five kinds of contemplation. These five kinds of contemplation are: 1. Counting breaths contemplation (āṇāpānasmṛti); 2. Impurity contemplation (aśubha); 3. Loving-kindness contemplation (maitrī); 4. Dependent origination contemplation (pratītyasamutpāda); 5. Analysis of the elements contemplation (dhātuvyavasthāna). Someone asks: Why not follow the usual saying and put impurity contemplation first? The answer is: Now we are distinguishing the order according to the Chan (Zen) school. Because the severity and urgency of the illness vary from person to person, there is no need to be rigidly attached to the order. Someone asks: Are these five contemplations for five different people or for one person? The answer is: Horizontally, they are for five different people; vertically, they are for one person. Depending on the severity of the illness, the contemplation that is targeted for one person is also not fixed. These five contemplations counteract the five unwholesome states, therefore there are five meanings: 1. Counteracting; 2. Transforming; 3. Not transforming; 4. Combining; 5. Both counteracting and transforming, also not transforming and combining. 1. Counteracting means: If there are many initial and sustained thoughts (Vitarka-Vicara), use counting breaths contemplation to counteract them; 2. If there is much greed, use impurity contemplation to counteract it; 3. If there is much anger, use loving-kindness contemplation to counteract it; 4. If there is much ignorance, use dependent origination contemplation to counteract it; 5. If there is much attachment to self, use analysis of the elements contemplation to counteract it. If the practitioner's afflictions of initial and sustained thoughts are equally weighted, and they cannot stop clinging, they should cultivate counting breaths contemplation, observing the breath as it goes in and out. If this counteracts accordingly, then the three kinds of afflictions of initial and sustained thoughts will cease, the mind will not move or be scattered, and various samādhis (meditative states) will arise. The Dharma of samādhi can stabilize the mind, and the breath will be stable as it goes in and out, therefore it is called 'calming the mind'. What is the reason for this? Cultivating the mindfulness of breathing (Ānāpānasmṛti) samādhi has three stages: 1. Initial practice; 2. Practiced; 3. Thought and crossed over. Counting is the initial practice, following is the practiced, and observing is the crossed over. Again, counting, following, and observing are all called initial practice, attaining the three kinds of desire realm unfixed samādhi is called practiced, and generating various first dhyāna (meditative absorption) is called crossed over. The other four means of calming the mind, such as impurity contemplation, should also be distinguished in this way. Now that the mind is tamed.

停乃可習觀。猶如密室之燈。入道根本無過此五法也。若心不住。或須轉治不轉治等及發諸禪功德。具如次第禪門內方便明也。行人隨成一觀心得停住。即入初賢位也。問曰。此處何故。不說唸佛三昧為五種耶。答曰。開因緣觀。生界方便代也。界方便與小乘念諸佛相同。亦破境界逼迫障也。有人言。若作五度門無念佛名。若作六度門。即明唸佛度。治等分障道也。問曰。若以數息不凈等心得停住。為初賢者。今世人修數息不凈等觀。非但心住。乃發種種禪門境界。是初賢位否。答曰。若以愛見之心修初禪。乃至非想。尚非初賢。何況數息不凈等心不得停住。乃發淺近諸禪而名賢也。所以者何。如經所說。多修福德禪定不修智慧。名之為愚。多修智慧不修福德禪定。名之為狂。豈可說狂愚人為初賢也。今明賢者本是直善人耳。問曰。何等名直善人相。答曰。此應四義簡別。一者若人隨愛見破戒。此非直非善故非賢人。如無目無足之人。不能到清涼池也。二者持戒禪定而生邪見。此善而不直亦此不名賢。如有足而無目。亦不能到清涼池也。三者生信心正見而破戒心亂。此直不善。亦不名賢。如有目而無足。亦不能到清涼池。四者若人信解直正得佛教意。持戒清凈修阿那般那不凈觀等。得心停住。乃名直善初賢之位。如人

目足備。故入清涼池。問曰。云何名為信解直正。得佛教意分別之相。答曰。如中論說。佛去世後後五百歲。像法之中人。根轉鈍深著諸法。求十二因緣五陰十二入十八界等決定相。不知佛意但著文字。今謂不知佛意者。佛知生生不可說有因緣。故亦可得說也。佛說生因緣生滅教門。赴緣化物者。意欲令眾生離生死苦得涅槃樂也。若著文字分別諍競。則為三界火宅所燒。此不得佛意也。今明欲知佛意者。若知三藏教門十意分明。必定出生死苦。得涅槃樂也。十意者。即是十法。名目具如前三觀中辨。今略就此三藏教門解釋。一信解正因緣法者。即是知不可說說無明因緣。出生一切法。破外人說無因緣生一切法。破外人說邪因緣生一切法。種種顛倒妄計邪僻也。二真正發心者。驚覺無常之火燒諸世間。一心樂求涅槃。不念世間名聞利養。如獐在獵圍欲跳出也。三巧修止觀。出世之行者。如人乘馬亦愛策也。四破諸法遍者。觀因緣生滅。破一切愛見戲論諸法遍也。五善知通塞者。知一切愛見之法。皆有道滅之理名之為通。悉有苦集名之為塞也。六善修三十七品調適者。于諸愛見不動。而修性念處及八正道也。七善修助道法者。即是修五信。入十二門禪九想八背舍。深入共念處緣念處等諸善對治助道觀法也。八善知次位者。

【現代漢語翻譯】現代漢語譯本目足備，故入清涼池。問曰：『如何名為信解直正，得佛教意分別之相？』答曰：『如《中論》所說，佛去世後後五百歲，像法之中人，根轉鈍，深著諸法，求十二因緣、五陰、十二入、十八界等決定相，不知佛意，但著文字。今謂不知佛意者，佛知生生不可說有因緣，故亦可得說也。佛說生因緣生滅教門，赴緣化物者，意欲令眾生離生死苦，得涅槃樂也。若著文字分別諍競，則為三界火宅所燒，此不得佛意也。今明欲知佛意者，若知三藏教門十意分明，必定出生死苦，得涅槃樂也。十意者，即是十法，名目具如前三觀中辨。今略就此三藏教門解釋：一、信解正因緣法者，即是知不可說說無明因緣，出生一切法，破外人說無因緣生一切法，破外人說邪因緣生一切法，種種顛倒妄計邪僻也。二、真正發心者，驚覺無常之火燒諸世間，一心樂求涅槃，不念世間名聞利養，如獐在獵圍欲跳出也。三、巧修止觀，出世之行者，如人乘馬亦愛策也。四、破諸法遍者，觀因緣生滅，破一切愛見戲論諸法遍也。五、善知通塞者，知一切愛見之法，皆有道滅之理，名之為通，悉有苦集，名之為塞也。六、善修三十七品調適者，于諸愛見不動，而修性念處及八正道也。七、善修助道法者，即是修五信，入十二門禪、九想、八背舍，深入共念處、緣念處等諸善對治助道觀法也。八、善知次位者，』

【English Translation】 English version Being fully equipped, he therefore entered the Clear Cool Pond. He asked: 'What is called believing, understanding, direct and upright, and obtaining the aspect of distinguishing the Buddha's intention?' He answered: 'As the Madhyamaka-karika (Treatise on the Middle Way) says, after the Buddha's passing, in the latter five hundred years, people in the Dharma-resemblance age will have duller faculties and be deeply attached to all dharmas, seeking the definite characteristics of the Twelve Links of Dependent Origination (dvadasanga-pratityasamutpada), the Five Aggregates (panca-skandha), the Twelve Entrances (dvadasayatana), the Eighteen Realms (astadasadhatu), etc., not understanding the Buddha's intention, but only clinging to the words. Now, those who do not understand the Buddha's intention, the Buddha knows that the arising of arising cannot be said to have causes and conditions, so it can also be said. The Buddha taught the Dharma-gate of arising, causes and conditions, arising and ceasing, to transform beings according to circumstances, intending to enable sentient beings to leave the suffering of birth and death and attain the bliss of Nirvana. If one clings to words, distinguishes, and disputes, then one will be burned by the fire of the Three Realms (trayo-dhatu). This is not understanding the Buddha's intention. Now, to understand the Buddha's intention, if one clearly knows the ten meanings of the Three Pitakas (Three Collections of Buddhist scriptures), one will surely escape the suffering of birth and death and attain the bliss of Nirvana. The ten meanings are the ten dharmas, and their names are fully explained in the previous Three Contemplations. Now, briefly explain them according to the Three Pitakas: First, believing and understanding the correct Dharma of Dependent Origination is to know that the unknowable avidya (ignorance) is the cause and condition for the arising of all dharmas, refuting the outsiders' saying that all dharmas arise without causes and conditions, refuting the outsiders' saying that all dharmas arise from wrong causes and conditions, and all kinds of inverted, delusional, and perverse views. Second, truly generating the aspiration is to be alarmed and awakened by the fire of impermanence burning all worlds, wholeheartedly seeking Nirvana, not thinking of worldly fame and profit, like a deer in a hunting enclosure wanting to jump out. Third, skillfully cultivating samatha-vipassana (calm abiding and insight meditation), the practice of transcending the world, is like a person riding a horse also loving to whip it. Fourth, breaking through all pervasive dharmas is to contemplate the arising and ceasing of causes and conditions, breaking through all love, views, playful discussions, and pervasive dharmas. Fifth, skillfully knowing passage and blockage is to know that all dharmas of love and views have the principle of the path and cessation, which is called passage, and all have suffering and accumulation, which is called blockage. Sixth, skillfully cultivating the Thirty-Seven Limbs of Enlightenment (bodhipaksika-dharmas) in a balanced way is to cultivate the Four Foundations of Mindfulness (smrtyupasthana) and the Eightfold Noble Path (astangika-marga) without being moved by all love and views. Seventh, skillfully cultivating auxiliary Dharma is to cultivate the Five Faiths, enter the Twelve Gates of Dhyana (meditation), the Nine Contemplations, the Eight Emancipations (asta-vimoksa), and deeply enter the Shared Mindfulness Place, the Conditioned Mindfulness Place, and other good antidotal auxiliary contemplation methods. Eighth, skillfully knowing the order of stages.'

善識七賢之位心不混濫。破增上慢成慚愧有羞僧也。九安忍成就者。能忍內外強軟二賊三障四魔也。十順道法愛不生者發外凡內凡種種之順道善法。心不愛著也。末代求聲聞乘行人。知此十法信解分明。不著一切文字戲論。為求實慧修五停心。入初賢位。即是善知佛教意。二明別想四念處位者。即為七意。一明念處。是佛法入道要門。二略釋四念處名。三分別三種念處不同。四明為破三種六師。五明為成三種羅漢。六明念處觀法。七正明念處位。一明念處是佛法入道要門者。如佛在雙樹間將般涅槃。阿難請問。佛去世后諸比丘。依何而住依何修道。佛答阿難。若我在世及滅度后。諸比丘依波羅提木叉。住念處修道。當知五停心觀成得入初賢。即是依尸羅清凈。名攝根之戒也。是故數人說欲界定。為十善相應心。若依未到地。發初禪即是定共戒也。佛法雖有種種法門。而佛遺言。但屬依念處以修道也。若離念處。觀雖復佈施持戒忍辱精進。誦經行道頭陀坐禪。聽讀多聞講說教化。皆不得入正道。故佛勸令依念處修道也。二略釋四念處名者。四念處亦名如意止。即是觀五陰十二入十八界一切諸法中。各觀身受心法真實智慧。真實智慧者。破四法四倒四食四識四住四魔之智慧也。一身念處。二受念處。三心念處。四法念處。

【現代漢語翻譯】現代漢語譯本：善於識別七賢之位，內心不混亂雜濫。破除增上慢，成為有慚愧之心的僧人。所謂『九安忍成就』，是指能夠忍受內外強硬和軟弱的兩種賊，以及三障和四魔。所謂『十順道法愛不生』，是指對於外凡和內凡種種順應正道的善法，內心不產生貪愛執著。末法時代尋求聲聞乘的修行人，瞭解這十種法，信解分明，不執著於一切文字戲論，爲了求得真實的智慧而修習五停心觀，就能進入初賢之位，這就是善於瞭解佛教的意旨。二、闡明別相四念處之位，即包含七個方面的意義：一、闡明念處是佛法入道的關鍵要門；二、簡略解釋四念處的名稱；三、分別三種念處的不同；四、闡明爲了破除三種六師的邪見；五、闡明爲了成就三種阿羅漢的果位；六、闡明念處觀的修習方法；七、正式闡明念處之位。一、闡明念處是佛法入道的關鍵要門：如同佛陀在雙樹之間將要般涅槃時，阿難請問：『佛陀去世后，各位比丘依什麼而住，依什麼修道？』佛陀回答阿難：『無論我是在世還是滅度之後，各位比丘都應當依靠波羅提木叉（Pratimoksha，戒律），住于念處而修道。』應當知道，五停心觀修習成就，就能進入初賢之位，也就是依靠尸羅（Śīla，戒）清凈，名為攝根之戒。因此，有些修行人說欲界定，是與十善相應的。如果依靠未到地定，發起初禪，那就是定共戒。佛法雖然有種種法門，但是佛陀的遺言，只是囑咐依靠念處來修道。如果離開念處，即使佈施、持戒、忍辱、精進、誦經、行道、頭陀苦行、坐禪、聽聞、閱讀、廣學多聞、講說教化，都不能進入正道。所以佛陀勸令依靠念處修道。二、簡略解釋四念處的名稱：四念處也稱為如意止，也就是在觀察五陰（pañca-skandha）、十二入（dvādaśa āyatana）、十八界（aṣṭādaśa dhātu）一切諸法時，各自觀察身、受、心、法的真實智慧。所謂真實智慧，就是破除四法、四倒、四食、四識、四住、四魔的智慧。一、身念處（Kāya-smṛtyupasthāna）；二、受念處（Vedanā-smṛtyupasthāna）；三、心念處（Citta-smṛtyupasthāna）；四、法念處（Dharma-smṛtyupasthāna）。

【English Translation】 English version: Being skilled in recognizing the positions of the Seven Worthies, the mind is not confused or mixed up. Breaking the arrogance of attainment, one becomes a monk with a sense of shame and remorse. 'Achieving the Nine Endurances' means being able to endure the two kinds of thieves, internal and external, strong and weak, as well as the Three Obstacles and the Four Maras (Māra, demons). 'The Ten Dharmas that Accord with the Path, without arising attachment' refers to the various wholesome dharmas that accord with the path, both for ordinary beings and those who have entered the path, without generating attachment or clinging in the mind. In the degenerate age, practitioners seeking the Śrāvakayāna (śrāvakayāna, Vehicle of the Hearers) who understand these ten dharmas with clear faith and understanding, and do not cling to all verbal games and debates, cultivate the Five Stopping-the-Mind Contemplations (pañca citta-sthāpana) in order to seek true wisdom, and enter the position of the First Worthy, are said to be skilled in understanding the meaning of the Buddha's teachings. Second, clarifying the position of the Four Foundations of Mindfulness with distinct characteristics includes seven aspects: First, clarifying that the Foundations of Mindfulness are the essential gateway to entering the path of the Buddha's teachings; Second, briefly explaining the names of the Four Foundations of Mindfulness; Third, distinguishing the differences among the three kinds of Foundations of Mindfulness; Fourth, clarifying that it is for the purpose of refuting the wrong views of the Three Types of Six Teachers; Fifth, clarifying that it is for the purpose of achieving the fruit of the Three Types of Arhats; Sixth, clarifying the methods of cultivating the Mindfulness Contemplation; Seventh, formally clarifying the position of the Foundations of Mindfulness. First, clarifying that the Foundations of Mindfulness are the essential gateway to entering the path of the Buddha's teachings: Just as when the Buddha was about to enter Parinirvana (parinirvāṇa, complete nirvana) between the twin Sala trees, Ananda (Ānanda) asked: 'After the Buddha's passing, what should the Bhikshus (bhikṣu, monks) rely on to abide, and what should they rely on to cultivate the path?' The Buddha answered Ananda: 'Whether I am in the world or after my passing, all Bhikshus should rely on the Pratimoksha (prātimokṣa, monastic rules), abide in the Foundations of Mindfulness, and cultivate the path.' It should be known that the accomplishment of the Five Stopping-the-Mind Contemplations allows one to enter the position of the First Worthy, which is relying on the purity of Śīla (śīla, morality), called the precept of gathering the roots. Therefore, some practitioners say that the concentration of the desire realm is the mind corresponding to the Ten Wholesome Deeds. If one relies on the Unreached Ground and develops the First Dhyana (dhyāna, meditation), that is the concentration-born precept. Although the Buddha's teachings have various Dharma gates, the Buddha's last words only instructed to rely on the Foundations of Mindfulness to cultivate the path. If one departs from the Foundations of Mindfulness, even if one practices giving, upholding precepts, patience, diligence, reciting scriptures, practicing the path, ascetic practices, meditation, listening, reading, learning widely, lecturing, and teaching, one cannot enter the right path. Therefore, the Buddha advises to rely on the Foundations of Mindfulness to cultivate the path. Second, briefly explaining the names of the Four Foundations of Mindfulness: The Four Foundations of Mindfulness are also called the Wish-Fulfilling Abidings, which means that when observing all dharmas of the Five Skandhas (pañca-skandha, aggregates), the Twelve Āyatanas (dvādaśa āyatana, sense bases), and the Eighteen Dhātus (aṣṭādaśa dhātu, elements), one observes the true wisdom of body, sensation, mind, and dharma respectively. The so-called true wisdom is the wisdom that breaks through the Four Dharmas, the Four Inversions, the Four Foods, the Four Consciousnesses, the Four Abidings, and the Four Maras. First, the Foundation of Mindfulness of the Body (Kāya-smṛtyupasthāna); Second, the Foundation of Mindfulness of Sensation (Vedanā-smṛtyupasthāna); Third, the Foundation of Mindfulness of the Mind (Citta-smṛtyupasthāna); Fourth, the Foundation of Mindfulness of Dharma (Dharma-smṛtyupasthāna).

一身念處者。一切內外色陰名之為身。觀身智慧名之爲念。明見不凈破凈顛倒。名之為處。是為身念處。二受念處者。一切內外受陰名之為受。觀受智慧名之爲念。知受悉苦破樂顛倒。名之為處。是名受念處。者。一切內外識陰名之為心。觀心智慧名之爲念。見一切心無常破常顛倒。名之為處。是名心念處。四法念處者。一切內外想行二陰。及有為法名之為法。智慧名之爲念。見法無我破我顛倒名之為處。是為法念處。是四念處。有十二種觀。所謂內四外四內外四也。問曰。四念處是慧。云何返從念受名。答曰。為初學用念持慧。不妄受異緣念為之增上。從念受名也。三明分別三種念處不同者。一性念處。二共念處。三緣念處。所言自性念處者。說諸不顛倒慧也如佛說修身觀身觀者是慧。念處者。所作事不妄受緣。故除自性過。故說念處。南嶽師云。亦名慧行。亦名實觀。緣理斷結之正要也。所言共念處者。定與慧相共法。如佛說比丘善法積聚。謂四念處是為正說。南嶽師云。亦名行行。亦名得解觀。是對治事中善法。共正道斷結色及諸數也。又能發諸神通也。所言緣念處者。一切諸法。如佛所說比丘一切法四念處。是為正攝受具足故。乃略緣故。南嶽師云。還是性共二種念處。能觀之智所觀之境。合辨具一切法義也

【現代漢語翻譯】現代漢語譯本一身念處（Kayanupassana，對身體的觀照）者：一切內外色陰（Rupa-khandha，色蘊，物質的集合）名為身。觀身智慧名爲念。明見不凈，破除凈顛倒，名之為處。是為身念處。二受念處（Vedananupassana，對感受的觀照）者：一切內外受陰（Vedana-khandha，受蘊，感受的集合）名為受。觀受智慧名爲念。知受悉苦，破除樂顛倒，名之為處。是名受念處。三心念處（Cittanupassana，對心的觀照）者：一切內外識陰（Vinnana-khandha，識蘊，識別的集合）名為心。觀心智慧名爲念。見一切心無常，破除常顛倒，名之為處。是名心念處。四法念處（Dhammanupassana，對法的觀照）者：一切內外想陰（Sanna-khandha，想蘊，知覺的集合）、行陰（Sankhara-khandha，行蘊，意志的集合）二陰，及有為法（Sankhata-dhamma，因緣和合而成的法）名為法。智慧名爲念。見法無我，破除我顛倒，名之為處。是為法念處。是四念處，有十二種觀，所謂內四、外四、內外四也。問曰：四念處是慧，云何反從念受名？答曰：為初學用念持慧，不妄受異緣，念為之增上，從念受名也。三明分別三種念處不同者：一、自性念處；二、共念處；三、緣念處。所言自性念處者，說諸不顛倒慧也。如佛說修身觀身觀者是慧，念處者，所作事不妄受緣，故除自性過，故說念處。南嶽師云：亦名慧行，亦名實觀，緣理斷結之正要也。所言共念處者，定與慧相共法。如佛說比丘善法積聚，謂四念處是為正說。南嶽師云：亦名行行，亦名得解觀，是對治事中善法，共正道斷結色及諸數也。又能發諸神通也。所言緣念處者，一切諸法。如佛所說比丘一切法四念處，是為正攝受具足故，乃略緣故。南嶽師云：還是性共二種念處，能觀之智所觀之境，合辨具一切法義也。

【English Translation】 English version The one who practices mindfulness of the body (Kayanupassana): All internal and external Rupa-khandha (aggregate of form, the collection of matter) are called 'body'. The wisdom of observing the body is called 'mindfulness'. Clearly seeing impurity and breaking the inversion of purity is called 'place'. This is the mindfulness of the body. The one who practices mindfulness of feelings (Vedananupassana): All internal and external Vedana-khandha (aggregate of feeling, the collection of feelings) are called 'feeling'. The wisdom of observing feelings is called 'mindfulness'. Knowing that all feelings are suffering and breaking the inversion of pleasure is called 'place'. This is the mindfulness of feelings. The one who practices mindfulness of the mind (Cittanupassana): All internal and external Vinnana-khandha (aggregate of consciousness, the collection of consciousness) are called 'mind'. The wisdom of observing the mind is called 'mindfulness'. Seeing that all minds are impermanent and breaking the inversion of permanence is called 'place'. This is the mindfulness of the mind. The one who practices mindfulness of the Dhamma (Dhammanupassana): All internal and external Sanna-khandha (aggregate of perception, the collection of perception), Sankhara-khandha (aggregate of mental formations, the collection of volitions), and Sankhata-dhamma (conditioned phenomena, phenomena arising from causes and conditions) are called 'Dhamma'. Wisdom is called 'mindfulness'. Seeing that the Dhamma is without self and breaking the inversion of self is called 'place'. This is the mindfulness of the Dhamma. These four foundations of mindfulness have twelve types of observation, namely, internal four, external four, and internal-external four. Question: The four foundations of mindfulness are wisdom, so why are they named after mindfulness? Answer: For beginners, mindfulness is used to hold wisdom, not to randomly accept different conditions, mindfulness is used to enhance it, so it is named after mindfulness. The three clarifications distinguish the three types of mindfulness: 1. Self-nature mindfulness; 2. Common mindfulness; 3. Conditioned mindfulness. What is meant by self-nature mindfulness is the wisdom that is not inverted. As the Buddha said, cultivating body contemplation and body observation is wisdom. Mindfulness is the act of not randomly accepting conditions, thus eliminating the fault of self-nature, hence the name mindfulness. Master Nanyue said: It is also called wisdom practice, also called real observation, which is the right way to sever bonds by reasoning. What is meant by common mindfulness is the common law of concentration and wisdom. As the Buddha said, the accumulation of good dharmas by monks, namely the four foundations of mindfulness, is the correct teaching. Master Nanyue said: It is also called practice practice, also called the view of liberation, which is the good dharma in the treatment of affairs, and the color and numbers of severing bonds with the right path. It can also develop various supernatural powers. What is meant by conditioned mindfulness is all dharmas. As the Buddha said, the four foundations of mindfulness for all dharmas for monks are for the sake of proper acceptance and completeness, hence the brief condition. Master Nanyue said: It is still the two kinds of mindfulness of nature and commonality, the wisdom that can observe and the realm of observation, combined to distinguish the meaning of all dharmas.

。若能分別觀察。即發四無礙辨也。問曰。如雜心說。共念處斷煩惱。非余自性念處。雖有略境界。彼不具足不能斷結也。答曰。眾生根有利鈍。鈍根結厚彼不具足不能斷結。利根結薄雖彼不具足助道。性念處慧即能斷結。複次如雜心明四念處。法念處斷結。非前三念處。今明如禪經說。摩訶迦絺那修身念處。觀成即得初果。何必定至法念處也。問曰性念處。但說慧數羸弱。云何能斷結。答曰慧數不獨起。豈不能斷結也。問曰。若諸數隨起。即是共義也。答曰。諸數隨起有二種。一但是緣理之慧。諸數任運隨起。此說性念處。二修諸數作助道善法。故說共念處斷結。故佛說善法積聚。屬共念處。助正道共斷結使故。雜心偏說共念處斷結。然利根人用性念處非不斷結也。四明為破三種六師故。佛說四念處者此念處教出過三種六師之說。故能破一切外道也。若三乘行人。修三種念處得成就者。亦能破一切外人也。何等名為三種六師外道。一者一切智六師。二者神通六師。三韋陀六師。一切智六師者。邪心見理髮于邪智辨財無礙也。神通六師者。得世間禪定發五神通。亦有慈悲忍力。刀割香涂心無憎愛。皆是根本十二門禪定力用也。韋陀六師者。即是博學多聞。通四韋陀十八大經。世間吉兇天文地理醫方卜相無所不知。故名

【現代漢語翻譯】現代漢語譯本若能分別觀察，就能引發四無礙辯才（catu-pratisamvida）。問：如《雜心論》所說，共同念處（samprayukta-smrtyupasthana）能斷煩惱，而非其餘自性念處（svabhava-smrtyupasthana）。雖然自性念處略有境界，但因不具足，不能斷結（bandhana）嗎？答：眾生的根器有利鈍之分。鈍根者結使深厚，自性念處不具足，故不能斷結。利根者結使輕薄，雖自性念處不具足，但能輔助正道，自性念處的智慧就能斷結。又如《雜心論》闡明，四念處中，法念處（dharma-smrtyupasthana）能斷結，而非前三念處（身念處、受念處、心念處）。今說明如禪經所說，摩訶迦絺那（Mahakatyayana）修身念處，觀修成就即可證得初果（srota-apanna），為何必定要到法念處才能斷結呢？問：自性念處只是說智慧的力量羸弱，如何能斷結呢？答：智慧的力量不是單獨生起的，怎麼就不能斷結呢？問：如果諸數（dharma）隨之生起，那就是共同的意義了。答：諸數隨之生起有兩種情況：一是隻是緣理的智慧，諸數自然而然地隨之生起，這是說的自性念處。二是修習諸數作為輔助正道的善法，所以說是共同念處斷結。所以佛說善法積聚，屬於共同念處，輔助正道共同斷結使（klesha）。《雜心論》偏重於說共同念處斷結，然而利根之人用自性念處並非不能斷結。四、爲了破斥三種六師（sat-sastarah）的邪說，佛才宣說四念處，此念處之教超越了三種六師的說法，所以能破斥一切外道。如果三乘（triyana）行人，修習三種念處得到成就，也能破斥一切外人。什麼叫做三種六師外道呢？一是，一切智六師；二是，神通六師；三是，韋陀六師（Veda-sastarah）。一切智六師，以邪心見理，生髮邪智，辯才無礙。神通六師，得到世間禪定，生髮五神通（panca-abhijna），也有慈悲忍辱的力量，刀割香涂，心中沒有憎恨和愛戀，都是根本十二門禪定的力量作用。韋陀六師，就是博學多聞，通曉四韋陀（catu-veda）十八大經，世間吉兇、天文地理、醫方卜相無所不知，所以叫做

【English Translation】 English version If one can observe them distinctly, one can develop the four unimpeded eloquence (catu-pratisamvida). Question: As the Samayukta-hrdaya-sastra says, the associated mindfulness (samprayukta-smrtyupasthana) can sever afflictions, but not the self-nature mindfulness (svabhava-smrtyupasthana). Although the self-nature mindfulness has a slight realm, it is not complete and cannot sever the bonds (bandhana), right? Answer: Sentient beings have sharp and dull faculties. Those with dull faculties have thick bonds, and the self-nature mindfulness is incomplete, so they cannot sever the bonds. Those with sharp faculties have thin bonds, and although the self-nature mindfulness is incomplete, it can assist the right path, and the wisdom of self-nature mindfulness can sever the bonds. Furthermore, as the Samayukta-hrdaya-sastra clarifies, among the four mindfulnesses, the dharma mindfulness (dharma-smrtyupasthana) can sever the bonds, but not the previous three mindfulnesses (mindfulness of body, feeling, and mind). Now, it is explained as in the meditation sutra, Mahakatyayana, by cultivating mindfulness of the body, can attain the first fruit (srota-apanna) upon completion of the contemplation. Why must one necessarily reach dharma mindfulness to sever the bonds? Question: The self-nature mindfulness only speaks of the weakness of the wisdom faculty. How can it sever the bonds? Answer: The wisdom faculty does not arise alone. How can it not sever the bonds? Question: If all dharmas arise together, then that is the meaning of association. Answer: There are two kinds of dharmas arising together: one is only the wisdom that cognizes the principle, and all dharmas arise spontaneously along with it. This is what is meant by self-nature mindfulness. The other is cultivating all dharmas as wholesome practices that assist the right path, so it is said that associated mindfulness severs the bonds. Therefore, the Buddha said that the accumulation of wholesome dharmas belongs to associated mindfulness, assisting the right path to jointly sever the bonds (klesha). The Samayukta-hrdaya-sastra emphasizes that associated mindfulness severs the bonds, but it is not that those with sharp faculties cannot sever the bonds using self-nature mindfulness. Fourth, in order to refute the heterodox teachings of the three types of six teachers (sat-sastarah), the Buddha proclaimed the four mindfulnesses. This teaching of mindfulness surpasses the teachings of the three types of six teachers, so it can refute all external paths. If practitioners of the three vehicles (triyana) cultivate the three mindfulnesses and attain accomplishment, they can also refute all externalists. What are the three types of six teachers of external paths? First, the six teachers of omniscience; second, the six teachers of supernormal powers; third, the six teachers of the Vedas (Veda-sastarah). The six teachers of omniscience, with a perverse mind, see principles and generate perverse wisdom, with unimpeded eloquence. The six teachers of supernormal powers, having attained worldly meditative concentration, generate the five supernormal powers (panca-abhijna), and also have the power of loving-kindness, compassion, and forbearance. Whether cut by a knife or smeared with fragrance, their minds have no hatred or love. All of this is the power and function of the fundamental twelve-door meditative concentration. The six teachers of the Vedas are those who are learned and knowledgeable, understanding the four Vedas (catu-veda) and the eighteen great scriptures, knowing everything about worldly fortune and misfortune, astronomy, geography, medicine, divination, and physiognomy, so they are called

韋陀六師也。若此六師。內有邪一切智慧。外能神通轉變。知世間吉兇通四韋陀。及十八大經無不知曉。是則各有智慧神通解。十六大國敬之如佛。為欲破此三種六師。故說此三種四念處也。一性念處。即破一切智六師。所以者何。外人皆依身邊二見發一切智。謂得涅槃常樂我凈。此即蟲食木偶得成字。蟲亦不知是字非字也。今佛說性念處觀。即破此身邊二見。不生四見六十二見顛倒。是故破一切智六師也。次明共念處。破神通六師者。外人但于根本四禪。發五神通。禪定既淺兼無理事觀。故神力轉變蓋不足言。今佛說共念處。即能發背舍勝處一切處九次第定師子奮迅超越三昧發諸神通禪定。既深行力大所發神通無礙自在。變化無方摧諸外道。事如指掌。是以身子降伏勞度。差目連化河溺諸外道。皆是共念處觀所成神通也。次明緣念處觀。破韋陀外道者。四韋陀十八大經。皆明世間人天愛論見論淺近之事。佛說出世三藏。若名若義而彼經書所不記載。佛說緣念處觀。緣佛所說三藏教門。出世名義法門道理。若相對比並豈外人之所見聞。故緣念處觀破韋陀外道也。◎

四教義卷第四大正藏第 46 冊 No. 1929 四教義

四教義卷第五

天臺山修禪寺智顗禪師撰

◎五明三種念

【現代漢語翻譯】現代漢語譯本韋陀六師也是如此。如果這六師，內心懷有虛假的『一切智慧』（Sarvajnatva，聲稱通曉一切的智慧），外在能展現神通變化，知曉世間的吉兇，通曉四《韋陀經》（Vedas）以及十八部大經，沒有不瞭解的。因此，他們各自擁有智慧、神通和解脫，十六大國都像敬佛一樣尊敬他們。爲了破斥這三種六師，所以宣說這三種四念處（Sati-patthana，四種專注的修行方法）的修行。第一是性念處（Sabhavati-satipatthana，專注於事物本質的修行），即破斥『一切智慧』六師。為什麼這麼說呢？外道之人都是依據身邊二見（斷見和常見）而生起『一切智慧』，認為得到涅槃（Nirvana）就是常、樂、我、凈。這就好比蟲子啃食木偶，偶然形成了字，蟲子也不知道那是字還是不是字。現在佛陀宣說性念處觀，就能破斥這種身邊二見，不生起四見（有見、無見、亦有亦無見、非有非無見）和六十二見（六十二種錯誤的見解）的顛倒。所以說，性念處能破斥『一切智慧』六師。接下來闡明共念處（Samanya-satipatthana，專注于共同特徵的修行），破斥神通六師。外道之人只是在根本四禪（Rupa-jhana，色界四禪定）中，生起五神通（Abhijnana，五種超自然能力）。禪定既淺薄，又沒有事理之觀，所以神通變化的力量實在不值得一提。現在佛陀宣說共念處，就能生起背舍（Vimoksha，八背舍）、勝處（Abhibhayatana，八勝處）、一切處（Kasina-ayatana，十一切處）、九次第定（Anupubba-viharata-samapatti，九種次第禪定）、師子奮迅三昧（Simhavijrimbhita-samadhi，如獅子般迅速入定的三昧）、超越三昧（Samakrantika-samadhi，超越一切的三昧），從而生起各種神通。禪定既深厚，修行力量又大，所生起的神通無礙自在，變化莫測，摧毀各種外道，就像探囊取物一樣容易。因此，舍利弗（Sariputra）降伏勞度（Raudra），目犍連（Maudgalyayana）化解河中溺水的外道，都是共念處觀所成就的神通。接下來闡明緣念處觀（Arammana-satipatthana，專注于所緣境的修行），破斥韋陀外道。四《韋陀經》和十八部大經，都是闡明世間人天愛論、見論等淺近之事。佛陀宣說出世間三藏（Tripitaka），其中的名相和義理，是那些經書所沒有記載的。佛陀宣說緣念處觀，專注于佛陀所說的三藏教門，出世間的名義法門和道理，如果相對比，又怎麼是外道之人所能見聞的呢？所以說，緣念處觀能破斥韋陀外道。《四教義》卷第四大正藏第 46 冊 No. 1929 《四教義》《四教義》卷第五天臺山修禪寺智顗禪師撰五明三種念

【English Translation】 English version The six teachers of the Vedas are also like this. If these six teachers possess internally a false 'Sarvajnatva' (all-knowing wisdom), and externally can manifest supernatural transformations, know the good and bad omens of the world, and are versed in the four Vedas and the eighteen great scriptures, there is nothing they do not understand. Therefore, they each possess wisdom, supernatural powers, and liberation, and the sixteen great kingdoms respect them as they would a Buddha. In order to refute these three types of six teachers, these three types of four Sati-patthana (foundations of mindfulness) are taught. The first is the Sabhavati-satipatthana (mindfulness of nature), which refutes the 'Sarvajnatva' six teachers. Why is this so? Externalists all rely on the two extreme views of existence and non-existence to generate 'Sarvajnatva', believing that attaining Nirvana is permanent, blissful, self, and pure. This is like a worm eating a wooden puppet and accidentally forming a word; the worm does not even know whether it is a word or not. Now, the Buddha teaches the Sabhavati-satipatthana, which can refute these two extreme views and prevent the arising of the four views (view of existence, view of non-existence, view of both existence and non-existence, view of neither existence nor non-existence) and the sixty-two views (sixty-two kinds of wrong views) of delusion. Therefore, it is said that the Sabhavati-satipatthana can refute the 'Sarvajnatva' six teachers. Next, the Samanya-satipatthana (mindfulness of common characteristics) is explained, which refutes the supernatural power six teachers. Externalists only generate the five Abhijnana (supernatural powers) from the four Rupa-jhana (form realm dhyanas). Since their dhyana is shallow and they lack the contemplation of principles, the power of their supernatural transformations is not worth mentioning. Now, the Buddha teaches the Samanya-satipatthana, which can generate the eight Vimoksha (liberations), the eight Abhibhayatana (bases of mastery), the ten Kasina-ayatana (totality bases), the nine Anupubba-viharata-samapatti (successive dwelling attainments), the Simhavijrimbhita-samadhi (lion's roar samadhi), and the Samakrantika-samadhi (transcending samadhi), thereby generating various supernatural powers. Since their dhyana is deep and their practice is powerful, the supernatural powers they generate are unobstructed and free, transforming in countless ways, and destroying various external paths as easily as picking something out of a bag. Therefore, Sariputra subdued Raudra, and Maudgalyayana transformed the externalists drowning in the river; these were all supernatural powers achieved through the Samanya-satipatthana. Next, the Arammana-satipatthana (mindfulness of the object) is explained, which refutes the Vedic externalists. The four Vedas and the eighteen great scriptures all explain shallow matters such as worldly and heavenly love theories and view theories. The Buddha teaches the Tripitaka (three baskets) of transcendence, and the names and meanings within it are not recorded in those scriptures. The Buddha teaches the Arammana-satipatthana, focusing on the Tripitaka teachings spoken by the Buddha, the transcendent names, meanings, Dharma gates, and principles. If compared, how could they be seen or heard by externalists? Therefore, it is said that the Arammana-satipatthana can refute the Vedic externalists. The Fourth Volume of the Four Teachings Taisho Tripitaka Volume 46 No. 1929 The Four Teachings The Fifth Volume of the Four Teachings Composed by Chan Master Zhiyi of Tiantai Mountain's Xiuchan Temple Fivefold Illumination of the Threefold Mindfulness

處成三種羅漢者。一若單修性念處。成慧解脫羅漢。二共念處。成俱解脫羅漢。三緣念處。成無疑解脫羅漢。所以者何。性念處即是緣理之智慧。念處相應發真無漏。即成慧解脫羅漢也。共念處共善五陰。成就背舍乃至超越三昧愿智頂禪。如此助道共正道令發真無漏。即得三明六通具八解脫。成俱解脫阿羅漢也。若緣念處。即是緣佛言教所詮一切陰入界。性共二種念處。能觀所觀名義。若在禪定觀此名義。即發四無礙辨。名為無礙解脫大阿羅漢也。問曰。慧俱之名。乃是曇無德部非數家所用也。答曰。三藏教同俱用無咎。複次雜心偈云。慧解脫當知不得滅盡定。若得滅盡定。當知俱解脫。此偈明時不時有慧俱不同也。問曰。不應別說無礙解脫。九種羅漢無此名目。答曰。此出智度論。明欲結集法藏集千羅漢。皆得共解脫無礙解脫也。如辟支佛出無佛世。雖得緣覺道具三明八解脫六通變化。以不聞佛說法。故不得四無礙辨。若欲報信施之恩。但現十八變化。何況羅漢不聞佛說三藏教。而能自發四辨無礙。解釋佛法無礙滯也。六明念處觀法者。念處觀法有三種。一性念處者。大智度論云。性念處是智慧性。觀身智慧是身念處。受心法亦如是。解者不同。有但取慧數為智慧性。即是性念處。若南嶽師解。觀五陰理性名性念處

【現代漢語翻譯】現代漢語譯本成就三種阿羅漢的方法：第一種是如果僅僅修習自性念處，就能成就慧解脫阿羅漢。第二種是共同修習念處，就能成就俱解脫阿羅漢。第三種是依緣修習念處，就能成就無疑解脫阿羅漢。為什麼這樣說呢？自性念處就是緣于真理的智慧。念處與智慧相應，就能生髮真正的無漏智慧，從而成就慧解脫阿羅漢。共同念處是與善良的五陰共同作用，成就背舍（背棄貪慾）、乃至超越三昧（禪定）的愿智頂禪（最高的禪定）。這樣，輔助修道的念處與正道相結合，就能生髮真正的無漏智慧，從而獲得三明（宿命明、天眼明、漏盡明）、六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），具備八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想解脫），成就俱解脫阿羅漢。如果依緣修習念處，就是依緣佛陀所說的教義，包括一切陰、入、界。自性念處和共同念處這兩種念處，能夠觀察所觀的對象和名義。如果在禪定中觀察這些名義，就能生髮四無礙辯（義無礙辯、法無礙辯、辭無礙辯、樂說無礙辯），被稱為無礙解脫大阿羅漢。有人問：『慧解脫』和『俱解脫』的名稱，是曇無德部（Dharmaguptaka）的非多數派所使用的。回答說：三藏（Tripitaka）的教義共同使用這些名稱沒有問題。而且，《雜心論》（Abhidharmahṛdaya）的偈頌說：『應當知道慧解脫不能得到滅盡定（nirodha-samāpatti）。如果得到滅盡定，應當知道是俱解脫。』這首偈頌說明了有時有慧解脫和俱解脫的不同。有人問：不應該單獨說無礙解脫，九種阿羅漢中沒有這個名目。回答說：這出自《大智度論》（Mahāprajñāpāramitāśāstra），說明爲了結集法藏，聚集了一千個阿羅漢，他們都獲得了共同解脫和無礙解脫。例如，辟支佛（Pratyekabuddha）出現在沒有佛的時代，雖然獲得了緣覺的道具，具備三明、八解脫、六通和變化，但因為沒有聽聞佛陀說法，所以不能得到四無礙辯。如果要報答信徒的恩情，只能示現十八種變化。更何況阿羅漢沒有聽聞佛陀所說的三藏教義，卻能自己生髮四無礙辯，解釋佛法沒有障礙呢？關於六明念處觀法，念處觀法有三種：第一種是自性念處。《大智度論》說：『自性念處是智慧的自性。觀察身體的智慧是身念處，受、心、法也是這樣。』解釋的人不同，有人只取智慧的數量作為智慧的自性，這就是自性念處。如果南嶽慧思禪師解釋，觀察五陰的理性，就叫做自性念處。

【English Translation】 English version There are three ways to become an Arhat: First, if one solely cultivates the nature of mindfulness (性念處), one becomes a Wisdom-Liberated Arhat (慧解脫羅漢). Second, by cultivating mindfulness together (共念處), one becomes a Both-Liberated Arhat (俱解脫羅漢). Third, by cultivating mindfulness based on conditions (緣念處), one becomes a Doubt-Free Liberated Arhat (無疑解脫羅漢). Why is this so? The nature of mindfulness is the wisdom that arises from reasoning. When mindfulness aligns with wisdom, it generates true non-outflow (無漏), leading to the attainment of Wisdom-Liberated Arhatship. Cultivating mindfulness together involves the cooperative interaction of the five wholesome aggregates (善五陰), leading to the accomplishment of turning away (背舍, backsliding from desires), and even surpassing the Samadhi (三昧, meditative absorption) of the Wish-Fulfilling Wisdom Summit Meditation (愿智頂禪, highest dhyana of aspirational wisdom). In this way, the auxiliary path of mindfulness, combined with the correct path, generates true non-outflow, resulting in the acquisition of the Three Clear Knowledges (三明, tisro vijjā: knowledge of past lives, divine eye, and extinction of outflows), Six Supernormal Powers (六通, ṣaṭ abhijñā: divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, and extinction of outflows), and the Eight Liberations (八解脫, aṣṭa vimokṣa: liberation through contemplation of external forms while having internal forms, liberation through contemplation of external forms while not having internal forms, liberation through pure perception, liberation through the sphere of infinite space, liberation through the sphere of infinite consciousness, liberation through the sphere of nothingness, liberation through the sphere of neither perception nor non-perception, and liberation through the cessation of perception and feeling), thus achieving Both-Liberated Arhatship. If one cultivates mindfulness based on conditions, it means relying on the teachings of the Buddha, which encompass all aggregates (陰, skandha), entrances (入, āyatana), and realms (界, dhātu). These two types of mindfulness, nature and together, enable the observation of the object of observation and its name and meaning. If one contemplates these names and meanings in meditation, it generates the Four Unimpeded Eloquences (四無礙辯, catasra-pratisamvidā: eloquence in meaning, eloquence in dharma, eloquence in language, and eloquence in exposition), and one is called an Unimpeded-Liberated Great Arhat. Someone asks: 'The terms 'Wisdom-Liberated' and 'Both-Liberated' are used by the Dharmaguptaka (曇無德部) school's non-majority faction.' The answer is: 'It is not a problem for the teachings of the Tripitaka (三藏) to use these terms together. Moreover, a verse in the Abhidharmahṛdaya (雜心論) says: 'Know that the Wisdom-Liberated cannot attain the Cessation Attainment (滅盡定, nirodha-samāpatti). If one attains the Cessation Attainment, know that one is Both-Liberated.' This verse clarifies that there are differences between Wisdom-Liberated and Both-Liberated at times.' Someone asks: 'One should not separately mention Unimpeded-Liberation; this term is not found among the nine types of Arhats.' The answer is: 'This comes from the Mahāprajñāpāramitāśāstra (大智度論), which explains that in order to compile the Dharma treasury, a thousand Arhats were gathered, all of whom had attained Both-Liberation and Unimpeded-Liberation. For example, a Pratyekabuddha (辟支佛) appears in an age without a Buddha, and although they attain the requisites of a Solitary Buddha, possessing the Three Clear Knowledges, Eight Liberations, Six Supernormal Powers, and transformations, they cannot attain the Four Unimpeded Eloquences because they have not heard the Buddha's teachings. If they wish to repay the kindness of believers, they can only manifest the Eighteen Transformations. How much more so would an Arhat who has not heard the Tripitaka taught by the Buddha be able to generate the Four Unimpeded Eloquences and explain the Buddha's Dharma without hindrance?' Regarding the six aspects of mindfulness in observing the Dharma, there are three types of mindfulness in observing the Dharma: The first is the nature of mindfulness. The Mahāprajñāpāramitāśāstra says: 'The nature of mindfulness is the nature of wisdom. The wisdom that observes the body is mindfulness of the body; the same is true for feeling, mind, and Dharma.' Interpreters differ; some only take the quantity of wisdom as the nature of wisdom, which is the nature of mindfulness. If the Chan Master Huisi of Nanyue (南嶽慧思禪師) explains it, observing the rationality of the five aggregates is called the nature of mindfulness.

。故雜心偈云。是身不凈相。真實性常空。諸受及心法亦復如是說。觀別想性念處。破四顛倒有二種。一破愛。二破見。一破愛性念處者。夫有生之類。無不愛著果報五陰。及外依報也。一身念處觀者。觀此內身有五種不凈。一生處不凈。二種子不凈。三自相不凈。四自性不凈。五究竟不凈。一觀生處不凈者。女人胎內生熟二臟之間十月住也。二種子不凈者。攬他精血合為種子也。三自相不凈者。身諸垢膩九孔流溢也。四自性不凈者。觀身不凈。如明眼人開倉見谷粟觀。三十六物不凈充滿也。五究竟不凈者。此身若死。膀脹爛壞蟲膿血露甚可厭患。若見五種不凈破凈顛倒。名內身念處。觀外身內外身亦如是。二受念處觀內有六根外有六塵。根塵合故生六識。六識生三受。苦受樂受不苦不樂受。觀苦受是苦苦相。觀樂受是壞苦相。觀不苦不樂受是行苦相。若意根生三受同皆苦。即破樂顛倒名內受念處。外受內外受亦如是。三心念處。觀此意識是有為屬因緣故無常。先無今有今有後無。剎那唸唸生滅故無常。即破常顛倒。名內心念處。外心內外心亦復如是。四法念處。觀內想行二陰因緣和合無有自性。起唯法起滅唯法滅。無人無我眾生壽命。十六知見皆不可得。破我顛倒名內法念處。外法內外法亦復如是。此如成實大智度

【現代漢語翻譯】現代漢語譯本：所以《雜心偈》中說：『這個身體是不清凈的表象，它的真實本性常常是空虛的。各種感受以及心法，也應當這樣理解。』觀察身念處、受念處、心念處、法念處，可以破除四種顛倒。這四種顛倒有兩種破除方式：一是破除愛，二是破除見。第一種，破除愛性念處，指的是凡是有生命的種類，沒有不愛著果報五陰（色、受、想、行、識）以及外在的依報（指生存環境）的。一身念處觀，是觀察這個內在的身體有五種不清凈：一是生處不凈，二是種子不凈，三是自相不凈，四是自性不凈，五是究竟不凈。一是觀察生處不凈，指的是在女人的胎內，于生臟和熟臟之間居住十個月。二是種子不凈，指的是聚集他人的精血合成為種子。三是自相不凈，指的是身體的各種污垢油膩從九孔流溢。四是自性不凈，指的是觀察身體是不清凈的，就像明眼人打開倉庫看到穀物一樣。三十六種不凈之物充滿其中。五是究竟不凈，指的是這個身體如果死亡，就會膨脹腐爛，蟲膿血水暴露出來，非常令人厭惡。如果見到這五種不清凈，就能破除凈顛倒，這叫做內身念處。觀察外身、內外身也是這樣。二受念處觀，是觀察內在有六根（眼、耳、鼻、舌、身、意），外在有六塵（色、聲、香、味、觸、法）。根和塵結合產生六識（眼識、耳識、鼻識、舌識、身識、意識）。六識產生三種感受：苦受、樂受、不苦不樂受。觀察苦受是苦苦之相，觀察樂受是壞苦之相，觀察不苦不樂受是行苦之相。如果意根產生三種感受都同屬于苦，就能破除樂顛倒，這叫做內受念處。外受、內外受也是這樣。三心念處，是觀察這個意識是有為法，屬於因緣和合，所以是無常的。先前沒有現在有，現在有之後又會沒有。剎那之間唸唸生滅，所以是無常的。這樣就能破除常顛倒，這叫做內心念處。外心、內外心也是這樣。四法念處，是觀察內在的想陰（saṅkhāra-skandha）和行陰（saṃskāra-skandha）二陰因緣和合，沒有自性。生起只是法的生起，滅去只是法的滅去。沒有人和我，沒有眾生和壽命。十六種知見都不可得。破除我顛倒，這叫做內法念處。外法、內外法也是這樣。這些內容如同《成實論》（Satyasiddhi-śāstra）和《大智度論》（Mahāprajñāpāramitopadeśa）中所說。

【English Translation】 English version: Therefore, the Zaxin Ji (miscellaneous verses) says: 'This body is an impure appearance; its true nature is always empty. All feelings and mental phenomena should also be understood in this way.' Observing the smṛtyupasthāna (four foundations of mindfulness) of body, feeling, mind, and dharma (teachings), one can break through the four viparyāsa (distortions). There are two ways to break through these four distortions: first, to break through attachment; second, to break through views. The first, breaking through attachment with the smṛtyupasthāna, refers to all living beings invariably being attached to the five skandha (aggregates) of vipāka (karmic result) and the external āśraya (support, i.e., the environment). The kāya-smṛtyupasthāna (mindfulness of the body) is to observe that this inner body has five kinds of impurity: first, impurity of origin; second, impurity of seed; third, impurity of self-appearance; fourth, impurity of self-nature; fifth, ultimate impurity. First, observing the impurity of origin refers to residing for ten months in the womb of a woman, between the raw and cooked organs. Second, the impurity of seed refers to gathering the sperm and blood of others to form the seed. Third, the impurity of self-appearance refers to the various dirt and grease of the body flowing out from the nine orifices. Fourth, the impurity of self-nature refers to observing that the body is impure, just as a clear-eyed person opens a warehouse and sees grains. The thirty-six impure substances fill it. Fifth, the ultimate impurity refers to this body, if it dies, swelling, rotting, and the pus and blood being exposed, which is very disgusting. If one sees these five kinds of impurity, one can break through the distortion of purity, which is called adhyātma-kāya-smṛtyupasthāna (internal mindfulness of the body). Observing the external body and the internal-external body is also the same. The vedanā-smṛtyupasthāna (mindfulness of feeling) is to observe that internally there are six indriya (sense organs: eye, ear, nose, tongue, body, mind), and externally there are six viṣaya (sense objects: form, sound, smell, taste, touch, dharma). The combination of the sense organs and sense objects produces six vijñāna (consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness). The six consciousnesses produce three vedanā (feelings): duḥkha-vedanā (painful feeling), sukha-vedanā (pleasant feeling), and adukhamasukhā-vedanā (neutral feeling). Observing painful feeling is the aspect of duḥkha-duḥkhatā (suffering of suffering), observing pleasant feeling is the aspect of vipariṇāma-duḥkhatā (suffering of change), and observing neutral feeling is the aspect of saṃskāra-duḥkhatā (suffering of conditioned states). If the manas (mind) produces three feelings that all belong to suffering, one can break through the distortion of pleasure, which is called adhyātma-vedanā-smṛtyupasthāna (internal mindfulness of feeling). External feeling and internal-external feeling are also the same. The citta-smṛtyupasthāna (mindfulness of mind) is to observe that this manovijñāna (mind consciousness) is saṃskṛta (conditioned), belonging to the aggregation of causes and conditions, so it is anitya (impermanent). Previously non-existent, now existent; now existent, later non-existent. In an instant, thoughts arise and cease, so it is impermanent. In this way, one can break through the distortion of permanence, which is called adhyātma-citta-smṛtyupasthāna (internal mindfulness of mind). External mind and internal-external mind are also the same. The dharma-smṛtyupasthāna (mindfulness of dharma) is to observe that the internal saṅkhāra-skandha (aggregate of formations) and saṃskāra-skandha (aggregate of volitions) are aggregates of causes and conditions, without svabhāva (self-nature). Arising is merely the arising of dharma, ceasing is merely the ceasing of dharma. There is no person and no self, no sentient beings and no lifespan. The sixteen kinds of knowledge and views are all unattainable. Breaking through the distortion of self, this is called adhyātma-dharma-smṛtyupasthāna (internal mindfulness of dharma). External dharma and internal-external dharma are also the same. These contents are as described in the Satyasiddhi-śāstra (Treatise on the Accomplishment of Truth) and the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom).

論明。是為性念處之初門也。二破見性念處者。即是觀身邊二見污穢無記五陰。即陰我離陰我。陰中有我我中有陰。撿我不可得。破二十種身見名之聖行。次別觀邊見五陰。所言性身念處者。即是色性也。色若粗若細悉是不凈。粗色即是人身世界。細色極于鄰虛。細塵若見粗細色常。是見悉依色。若見粗細色無常。亦常亦無常。非常非無常。是見悉依色常即有見。無常即無見。亦常亦無常。即亦有亦無見。非常非無常。即是非有非無見。如是等四見。悉依色即是四邊見色陰。若不知是邊見色陰。生解執著戲論。諍競從見起諸煩惱結使。亦因結使作起諸惡業。或因結使起諸善業。結業流轉三界二十五有生死無際也。云何名為不知邊見色陰之相。若是外人盲冥故。自不識邊見污穢之色。各云是事實余妄語。計為涅槃常樂我凈。此不足及言。但末代佛法學問坐禪之人。亦多迷此邊見色。所以者何。如阿毗曇師言。毗曇是見有得道。折色至鄰虛細塵。不可破盡。見此細塵有理即得道也。今謂此猶是邊見有見污穢之色。若因有見生解。起諸結業流轉生死。事同前說何關道也。故智度論云。若不得般若方便。入阿毗曇即墮有中。又諸成實論師皆云。見鄰虛細色有者。此是調心之觀。不能得道。若折此鄰虛細塵空。得實法空。以見空

【現代漢語翻譯】現代漢語譯本：論述明辨。這是性念處（Sxingnianchu, the mindfulness of nature）的最初入門。第二是破除見性的性念處，也就是觀察身邊二見的污穢無記五陰（wuyin, the five aggregates），即陰是我，離開陰也是我，陰中有我，我中有陰。檢查『我』是不可得的。破除二十種身見，稱之為聖行。其次分別觀察邊見的五陰。所說的性身念處，就是色的本性。色，無論是粗糙還是細微，都是不凈的。粗糙的色就是人身和世界，細微的色達到了鄰虛的程度。細微的塵埃如果被視為粗細色是常有的，這種見解完全依賴於色。如果認為粗細色是無常的，或者亦常亦無常，或者非常非無常，這些見解都依賴於色。認為常，就是有見；認為無常，就是無見；認為亦常亦無常，就是亦有亦無見；認為非常非無常，就是非有非無見。像這樣的四種見解，都依賴於色，也就是四邊見色陰。如果不知道這是邊見色陰，產生理解執著戲論，爭論競爭從見解而起，產生各種煩惱結使。也因為結使而造作各種惡業，或者因為結使而產生各種善業。結業在三界二十五有中流轉，生死沒有盡頭。什麼叫做不知道邊見色陰的相狀？如果是外道之人，因為盲昧的緣故，自己不認識邊見污穢的色，各自說這是事實，其餘是妄語，認為這是涅槃常樂我凈。這不值得一提。但是末法時代的佛法學問坐禪之人，也多迷惑于這種邊見色。為什麼呢？比如阿毗曇師說，毗曇是見有才能得道，把色分解到鄰虛細塵，不可破盡，認為見到這種細塵的道理就能得道。我認為這仍然是邊見有見污穢的色。如果因為有見而產生理解，產生各種結業，流轉生死，事情和前面說的一樣，和道有什麼關係呢？所以《智度論》說，如果不得般若方便，進入阿毗曇就墮入有中。又有成實論師都說，見到鄰虛細色為有，這只是調心的觀想，不能得道。如果分解這種鄰虛細塵為空，得到實法空，因為見到空

【English Translation】 English version: On Clarification. This is the initial entry point for the Mindfulness of Nature (Sxingnianchu). The second is to break through the Mindfulness of Nature regarding views, which is to observe the impure and non-specified Five Aggregates (wuyin) of the two views around oneself, namely, the aggregates are me, separate from the aggregates is me, within the aggregates is me, and within me are the aggregates. Examining 'me' is unattainable. Breaking through the twenty types of self-views is called a sacred practice. Next, separately observe the Five Aggregates of biased views. What is referred to as the Mindfulness of Nature of the Body is the nature of form (rupa). Form, whether coarse or fine, is impure. Coarse form is the human body and the world, and fine form reaches the limit of adjacent emptiness. If fine dust is seen as coarse and fine forms being permanent, this view completely relies on form. If coarse and fine forms are seen as impermanent, or both permanent and impermanent, or neither permanent nor impermanent, these views all rely on form. Considering it permanent is the view of existence; considering it impermanent is the view of non-existence; considering it both permanent and impermanent is the view of both existence and non-existence; considering it neither permanent nor impermanent is the view of neither existence nor non-existence. Such four views all rely on form, which is the Aggregate of Form of the four extreme views. If one does not know that this is the Aggregate of Form of biased views, giving rise to understanding, attachment, and conceptual proliferation, disputes and contentions arise from views, giving rise to various afflictions and fetters. Also, because of these fetters, various evil deeds are committed, or because of these fetters, various good deeds arise. The karma of these fetters circulates within the Three Realms and the Twenty-Five Existences, with no end to birth and death. What is meant by not knowing the characteristics of the Aggregate of Form of biased views? If it is an outsider, due to blindness, they do not recognize the impure form of biased views, each claiming that this is the truth and the rest is falsehood, considering it to be Nirvana, permanence, bliss, self, and purity. This is not worth mentioning. However, many who study Buddhism, learning, sitting in meditation in the degenerate age also are deluded by this form of biased views. Why is this so? For example, the Abhidhamma masters say that Abhidhamma is seeing existence to attain the Way, breaking down form to adjacent empty fine dust, which cannot be completely broken down, believing that seeing the principle of this fine dust allows one to attain the Way. I say that this is still the impure form of biased views of existence. If understanding arises from seeing existence, giving rise to various karmas and circulating in birth and death, the matter is the same as previously stated, what does it have to do with the Way? Therefore, the Mahaprajnaparamita Sutra says that if one does not obtain the expedient means of Prajna, entering Abhidhamma is falling into existence. Also, the Tattvasiddhi Shastra masters all say that seeing adjacent empty fine form as existent is merely a contemplation for taming the mind and cannot attain the Way. If one breaks down this adjacent empty fine dust into emptiness, one obtains the emptiness of real form, because one sees emptiness.

故即能得道也。今云若見鄰虛色空。只是空見邊見污穢色陰。若見此生解起諸結業。流轉生死事同前說。何關道也。故智度論云。不得般若方便。若入空門即墮無中。昆勒說。見鄰虛塵色亦有亦無入道。過同前說。論既不來此土。無論可弘。無繁具出。但智度論云。若不得般若方便。即墮有無中也。但脫諸三論師。或云。道非有非無。何必毗曇見鄰虛細色有得道也。成論復那忽云。見鄰虛細色空得道也。今問若爾。見非空非有是得道不。若言得道。中論何故云。若言非有非無此名愚癡論。此是非有非無邊見污穢之色。何關道也。答曰。用非有非無。破有無有無既破。豈有非有非無之可存。正道畢竟清凈無說無示也。問曰。爾。與長爪及老子。明不可說何殊。今一家明性身念處不爾。若不見非有非無污穢之色陰。四諦之理名愚癡論。若知此是污穢之色。名性身念處。即開三念處門四念處門。開三十七品門。因三十七品。門見生滅四諦得寂滅涅槃。即是見有得道。是名于諸見而不動。而修三十七品。若知非有非無污穢之色。如幻如化畢竟不可得。本自不生。即是摩訶衍明身念處。具足一切佛法。如大智度論說也。此經云。于諸見不動。而修行三十七品。是為宴坐。復何須舍非有非無。以盡凈不可說為得道也。故思益經云。

【現代漢語翻譯】現代漢語譯本：所以說，如果這樣就能得道。現在說如果見到鄰虛色空（極微細的物質和空），那只是空見、邊見，是污穢的色陰（五蘊之一，指物質）。如果見到這些而產生理解，生起各種結業（煩惱和業力），流轉生死的狀況和前面說的一樣，和得道有什麼關係呢？所以《智度論》說，不得般若（智慧）的方便，如果進入空門，就會墮入無的境界。昆勒說，見到鄰虛塵色（極微細的物質）亦有亦無就能入道，過失和前面說的一樣。因為《智度論》沒有傳入此土，所以無論如何都不能弘揚。沒有必要詳細列舉。但《智度論》說，如果不得般若的方便，就會墮入有無之中。只是擺脫了諸位三論師，或者說，道非有非無，何必毗曇（論藏）認為見到鄰虛細色（極微細的物質）就能得道呢？成論（成實論）又怎麼忽然說，見到鄰虛細色空（極微細的物質和空）就能得道呢？現在問，如果這樣，見到非空非有是得道嗎？如果說得道，《中論》為什麼說，如果說非有非無，這叫做愚癡論。這非有非無是邊見污穢之色，和得道有什麼關係呢？回答說，用非有非無，破除有無，有無既然破除，哪裡還有非有非無可以存在？正道畢竟清凈，無說無示啊。問，你和長爪（外道，主張一切法空）以及老子，說明不可說有什麼不同？現在我們一家說明性身念處（以自身為對象的四念處之一）不是這樣。如果不見非有非無的污穢之色陰，四諦（苦集滅道）的道理就是愚癡論。如果知道這是污穢之色，就叫做性身念處，就開啟了三念處門、四念處門，開啟了三十七品門（三十七道品），因為三十七品門，見到生滅四諦，得到寂滅涅槃，這就是見到有而得道，這叫做于諸見而不動，而修三十七品。如果知道非有非無的污穢之色，如幻如化，畢竟不可得，本自不生，這就是摩訶衍（大乘）說明身念處，具足一切佛法，如《大智度論》所說。此經說，于諸見不動，而修行三十七品，這叫做宴坐。又何須捨棄非有非無，以盡凈不可說為得道呢？所以《思益經》說。

【English Translation】 English version: Therefore, it is said that one can attain the Dao (the path to enlightenment) in this way. Now, if one sees the 'neighboring void color and emptiness' (the extremely subtle matter and emptiness), it is merely a view of emptiness, a biased view, and a defiled 'rupa-skandha' (the aggregate of form, one of the five skandhas, referring to matter). If understanding arises from seeing these, and various 'klesha-karmas' (afflictions and karmic actions) arise, the cycle of birth and death will be the same as described before. What does this have to do with attaining the Dao? Therefore, the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says that without the skillful means of prajna (wisdom), entering the gate of emptiness will lead to falling into the realm of nothingness. Kunler said that seeing the 'neighboring void dust color' (extremely subtle matter) as both existent and non-existent leads to entering the Dao, but the fault is the same as described before. Since the Mahaprajnaparamita-sastra has not been brought to this land, it cannot be promoted no matter what. There is no need to list it in detail. However, the Mahaprajnaparamita-sastra says that without the skillful means of prajna, one will fall into existence and non-existence. It is only escaping from the various Three Treatise masters, or saying that the Dao is neither existent nor non-existent. Why must the Abhidharma (collection of philosophical texts) believe that seeing the 'neighboring void subtle color' (extremely subtle matter) leads to attaining the Dao? How can the Satyasiddhi-sastra (Treatise on the Establishment of Truth) suddenly say that seeing the 'neighboring void subtle color emptiness' (extremely subtle matter and emptiness) leads to attaining the Dao? Now I ask, if that is the case, is seeing neither emptiness nor existence attaining the Dao? If you say it is attaining the Dao, why does the Madhyamaka-karika (Fundamental Verses on the Middle Way) say that if you say neither existent nor non-existent, this is called a foolish theory? This neither existent nor non-existent is a biased view, a defiled color, what does it have to do with the Dao? The answer is, using neither existent nor non-existent to break through existence and non-existence. Since existence and non-existence are broken through, how can neither existent nor non-existent still exist? The right path is ultimately pure, with no speaking and no showing. Question: How are you different from Dirghanakha (an ascetic who argued for the emptiness of all things) and Lao Tzu in explaining the unspeakable? Now, our school explains that the 'svabhava-kayasmrti-upasthana' (mindfulness of the body in terms of its own nature, one of the four foundations of mindfulness) is not like this. If one does not see the defiled 'rupa-skandha' (aggregate of form) of neither existent nor non-existent, the principle of the Four Noble Truths (duhkha, samudaya, nirodha, marga) is a foolish theory. If one knows that this is a defiled color, it is called 'svabhava-kayasmrti-upasthana', and the gates of the three foundations of mindfulness, the four foundations of mindfulness, and the thirty-seven factors of enlightenment are opened. Because of the thirty-seven factors of enlightenment, one sees the Four Noble Truths of arising and ceasing, and attains the extinction of nirvana. This is seeing existence and attaining the Dao, and it is called being unmoved by all views while cultivating the thirty-seven factors of enlightenment. If one knows that the defiled color of neither existent nor non-existent is like illusion and transformation, ultimately unattainable, and originally unborn, this is the Mahayana (Great Vehicle) explaining mindfulness of the body, complete with all the Buddha-dharma, as the Mahaprajnaparamita-sastra says. This sutra says that being unmoved by all views while practicing the thirty-seven factors of enlightenment is called seated meditation. Why is it necessary to abandon neither existent nor non-existent and take complete purity and unspeakability as attaining the Dao? Therefore, the Vimalakirti-nirdesa Sutra says.

譬如有人慾舍虛空終不離空。欲又遠覓虛空終不得空。若不得見非有非無中半滿之道。亦不知盡凈不可說中半滿之道。雖復解慧分明。終是世智辨聰。不免結業流轉生死。同前所說。若知身邊二見四見六十二見。皆是污穢色陰。即是觀色不凈破凈顛倒。名身念處也。二受念處。若觀受是常。是見依受。受無常。亦常亦無常。非常非無常。是四見悉依受。即是四邊見受陰。一受各有三受。三受皆苦破樂顛倒。是名受念處。觀三心念處。若觀心是常。是見依識。心無常。亦常亦無常。非常非無常。是見悉依識。即是四邊見識陰。四種見識陰四種見皆是無常破常顛倒。是名心念處。四法念處。若觀想行二陰。常是見依想行無常。亦常亦無常。非常非無常。是見悉依想行。即是四邊見。想行二陰。四種見。想行二陰皆無我。破我顛倒。是名法念處觀。此性四念處觀。果報五陰身邊二見單復具足。乃至不可說污穢無記五陰。若破四顛倒。即破十四難。伏六十二見八十八使。及因見所起一切善不善。二十五有生死之業。又此諸見未必悉是外人所起。若佛法中學問坐禪。發種種知見是非諍論。皆是身邊二見污穢五陰。起如是等諸見戲論。破于慧眼不見真實。若不覺不知。不能用性念處觀。觀此五陰破四顛倒。則起見便作諸。惡業。或

【現代漢語翻譯】現代漢語譯本譬如有人想要捨棄虛空，最終也無法離開虛空。想要到遠處尋找虛空，最終也無法得到虛空。如果不能見到非有非無的中間的圓滿之道，也不知道完全清凈不可言說的中間的圓滿之道。即使理解和智慧非常分明，最終也只是世俗的智慧和辯論的聰明，無法避免因結業而流轉生死，與前面所說的情況相同。如果知道身邊二見（執著于身見和邊見）四見（有常見、斷見、亦常亦斷見、非常非斷見）六十二見（外道所持的六十二種邪見），都是污穢的色陰，這就是觀察色身不凈，破除凈的顛倒，稱為身念處。二、受念處。如果觀察感受是常，這是見解依附於感受。感受是無常，或者亦常亦無常，或者非常非無常，這四種見解都依附於感受，這就是四邊見（有常見、斷見、亦常亦斷見、非常非斷見）的受陰。一種感受各有三種感受（苦受、樂受、不苦不樂受），三種感受都是苦，破除樂的顛倒，這稱為受念處。觀察三、心念處。如果觀察心是常，這是見解依附於識。心是無常，或者亦常亦無常，或者非常非無常，這些見解都依附於識，這就是四邊見的識陰。四種見解的識陰，四種見解都是無常，破除常的顛倒，這稱為心念處。四、法念處。如果觀察想陰和行陰是常，這是見解依附於想陰和行陰。想陰和行陰是無常，或者亦常亦無常，或者非常非無常，這些見解都依附於想陰和行陰，這就是四邊見。想陰和行陰，四種見解，想陰和行陰都是無我，破除我的顛倒，這稱為法念處觀。這種性四念處觀，果報五陰（色、受、想、行、識）身邊二見（執著于身見和邊見）單復具足，乃至不可言說的污穢無記五陰，如果破除四顛倒（常、樂、我、凈），就破除了十四難（關於世界、生命等本性的十四種難以回答的問題），降伏六十二見（外道所持的六十二種邪見）八十八使（八十八種煩惱），以及因見解所產生的一切善與不善，二十五有（三界中的二十五種存在狀態）生死的業。而且這些見解未必都是外道之人所產生的。如果在佛法中學習、坐禪，產生種種知見、是非諍論，都是身邊二見的污穢五陰，產生像這樣的各種見解戲論，破壞了慧眼，無法見到真實。如果不覺悟、不知道，不能用性念處觀，觀察這五陰，破除四顛倒，那麼產生見解就會造作各種惡業，或者

【English Translation】 English version For example, if someone wants to abandon empty space, they will ultimately not be able to leave empty space. If they want to seek empty space far away, they will ultimately not be able to find empty space. If one cannot see the middle path of completeness in neither existence nor non-existence, they also do not know the middle path of completeness in the utterly pure and inexpressible. Even if understanding and wisdom are very clear, it is ultimately worldly wisdom and cleverness in debate, and one cannot avoid the cycle of birth and death due to karma, the same as what was said before. If one knows that the two views of self and surroundings (attachment to the view of self and the extreme view), the four views (the view of permanence, the view of annihilation, the view of both permanence and annihilation, the view of neither permanence nor annihilation), and the sixty-two views (the sixty-two heretical views held by external paths) are all defiled form aggregates (rupa-skandha), this is observing the impurity of the body, breaking the inverted view of purity, and is called body mindfulness (kaya-smrtisthana). Second, feeling mindfulness (vedana-smrtisthana). If one observes feeling as permanent, this is a view that relies on feeling. Feeling is impermanent, or both permanent and impermanent, or neither permanent nor impermanent, these four views all rely on feeling, which is the feeling aggregate (vedana-skandha) of the four extreme views (the view of permanence, the view of annihilation, the view of both permanence and annihilation, the view of neither permanence nor annihilation). Each feeling has three feelings (suffering, pleasure, neither suffering nor pleasure), all three feelings are suffering, breaking the inverted view of pleasure, this is called feeling mindfulness. Observe the third, mind mindfulness (citta-smrtisthana). If one observes the mind as permanent, this is a view that relies on consciousness (vijnana). The mind is impermanent, or both permanent and impermanent, or neither permanent nor impermanent, these views all rely on consciousness, which is the consciousness aggregate (vijnana-skandha) of the four extreme views. The consciousness aggregate of the four views, all four views are impermanent, breaking the inverted view of permanence, this is called mind mindfulness. Fourth, dharma mindfulness (dharma-smrtisthana). If one observes the thought aggregate (samjna-skandha) and the volition aggregate (samskara-skandha) as permanent, this is a view that relies on thought and volition. Thought and volition are impermanent, or both permanent and impermanent, or neither permanent nor impermanent, these views all rely on thought and volition, which are the four extreme views. Thought and volition, the four views, thought and volition are all non-self (anatman), breaking the inverted view of self, this is called dharma mindfulness contemplation. This nature of the four mindfulness contemplations, the five aggregates of karmic retribution (form, feeling, thought, volition, consciousness), the two views of self and surroundings (attachment to the view of self and the extreme view), both single and combined, and even the inexpressible, defiled, and neutral five aggregates, if one breaks the four inversions (permanence, pleasure, self, purity), then one breaks the fourteen difficulties (fourteen difficult questions about the nature of the world, life, etc.), subdues the sixty-two views (the sixty-two heretical views held by external paths), the eighty-eight fetters (eighty-eight kinds of afflictions), and all good and unwholesome actions arising from views, the karma of birth and death in the twenty-five realms of existence (the twenty-five states of existence in the three realms). Moreover, these views are not necessarily all produced by people of external paths. If one studies and meditates in the Buddha-dharma, and produces various knowledge, views, right and wrong disputes, they are all the defiled five aggregates of the two views of self and surroundings, producing such various views and conceptual elaborations, destroying the eye of wisdom, and unable to see the truth. If one is not aware and does not know, and cannot use the nature of mindfulness contemplation, observing these five aggregates and breaking the four inversions, then producing views will create various evil karmas, or

用見心修善。即是外道。此意難見佛法。學問坐禪定人當好思之。若能覺知用性念處。如前觀察破四顛倒能生暖法。故智度論云。若有為法中不得正憶念。能生暖法無有是處。有為法中得正憶念。不生暖法無有是處。諸長爪梵志聰明博學。謂一切法可轉。一切論可破。無一法可得。自言得諸法實相。尚迷此念處。是故如來用別想性念處往問。即破其愛慢得法眼凈。當知別想性念處。入道之要門。若利根人修此性念處。觀解分明即能發真無漏。故佛勸諸比丘。依念處修道。若末世坐禪講說學此義。即毗曇見。有得道其意申也。若其迷此者。設言非有非無畢竟不可說。皆是愚癡論。事同上說。長爪之過意在此也。問曰。若性念處如此玄絕經論。何意不作是說也。答曰。佛在世時人根猛利。去世之後。正像法中猶有得道之人。經論何須言。取其耳冥諸其掌也。複次西土經論悉度來耶。◎

◎複次上所引經論文。之非佛菩薩意也。次明共念處觀。大智度論若觀身為苦因緣生道。若有漏若無漏。受心法念處亦如是。解者不同。有師解云。共善五陰諸善心數法。合明心念處。若南嶽師解。即是九相背舍勝處。諸對治觀門助正道。開三解脫故名為共念處。故經云。當念空法修心觀不凈。是名諸如來甘露灌頂藥服者。心無憂惱得

【現代漢語翻譯】現代漢語譯本：如果用見心來修善，那就是外道。這種道理很難在佛法中見到。做學問、坐禪、修定的人應當好好思考這個問題。如果能夠覺知到用性念處，就像前面觀察破除四顛倒，就能生起暖法。所以《智度論》說：『在有為法中，如果不能正確地憶念，想要生起暖法，是沒有這種道理的。在有為法中，如果能夠正確地憶念，卻不能生起暖法，也是沒有這種道理的。』那些長爪梵志（一種外道，以辯論著稱）聰明博學，認為一切法都可以轉化，一切論都可以破斥，沒有一法可以獲得，自稱得到了諸法的實相，尚且迷惑于這種念處。所以如來用別想性念處去問他，就破除了他的愛慢，使他得到了法眼凈。應當知道別想性念處，是進入佛道的要門。如果利根的人修習這種性念處，觀察理解得分明，就能發起真正的無漏智慧。所以佛勸告各位比丘，依靠念處來修道。如果末世坐禪講說的人學習這個道理，那就是毗曇（佛教術語，指對佛法的分析和解釋）的見解，有人因此而得道，這就是它的意思。如果迷惑於此，假設說非有非無，畢竟不可說，都是愚癡的論調，事情和上面所說的一樣。長爪（指長爪梵志）的過失就在這裡。有人問：『如果性念處如此玄妙深奧，為什麼經論中不這樣說呢？』回答說：『佛在世的時候，人們的根器猛利。佛去世之後，正法和像法時期，仍然有得道的人，經論何須多說呢？就像取其耳，冥諸其掌一樣（比喻事情非常容易）。』再說，西土（指印度）的經論都傳過來了嗎？再說，上面所引用的經文和論文，並非佛菩薩的本意。下面說明共念處觀。《大智度論》說：『如果觀察身體是苦的因緣，就能生起道，無論是有漏還是無漏。受、心、法念處也是這樣。』解釋的人不同。有的師父解釋說，共同的善五陰（色、受、想、行、識五種構成要素）和各種善心數法，合起來說明心念處。如果南嶽師（指慧思禪師）解釋，那就是九相、背舍、勝處，各種對治觀門，輔助正道，開啟三解脫（空解脫、無相解脫、無作解脫），所以稱為共念處。所以經中說：『應當念空法，修心觀不凈，這叫做諸如來的甘露灌頂藥，服用的人，心中沒有憂惱，得到安樂。』

【English Translation】 English version: To cultivate goodness with the mind of perception is an external path. This meaning is difficult to see in the Buddha-dharma. Those who study, meditate, and practice samadhi should contemplate this well. If one can awaken to the use of the nature of mindfulness, like observing and breaking through the four inversions as before, one can generate warm dharmas. Therefore, the Mahaprajnaparamita-sastra says: 'In conditioned dharmas, if one cannot have right mindfulness, there is no way to generate warm dharmas. In conditioned dharmas, if one can have right mindfulness, there is no way to not generate warm dharmas.' Those Nail-long-hair Brahmanas (a type of heretic known for debate) were intelligent and erudite, believing that all dharmas could be transformed, all arguments could be refuted, and no single dharma could be obtained. They claimed to have attained the true nature of all dharmas, yet they were still deluded about this mindfulness. Therefore, the Tathagata used the mindfulness of separate thoughts to question them, thereby breaking their pride and arrogance, and enabling them to attain the pure Dharma Eye. One should know that the mindfulness of separate thoughts is the essential gateway to entering the path. If a person of sharp faculties cultivates this nature of mindfulness, and observes and understands clearly, they can generate true, non-leaking wisdom. Therefore, the Buddha advises all bhikkhus (monks) to cultivate the path based on mindfulness. If those who meditate and preach in the degenerate age study this meaning, it is the view of Abhidharma (Buddhist term, referring to the analysis and explanation of the Buddha's teachings), and some may attain the path because of it. If one is deluded about this, and says that it is neither existent nor non-existent, and ultimately cannot be spoken of, all are foolish arguments, and the matter is the same as described above. The fault of Nail-long-hair (referring to the Nail-long-hair Brahmana) lies here. Someone asks: 'If the nature of mindfulness is so profound and subtle, why is it not spoken of in this way in the sutras and treatises?' The answer is: 'When the Buddha was in the world, people's faculties were sharp. After the Buddha's passing, during the periods of the Correct Dharma and the Semblance Dharma, there were still people who attained the path, so why would the sutras and treatises need to say more? It is like taking the ear and darkening the palm (a metaphor for something very easy).' Furthermore, have all the sutras and treatises from the Western Land (referring to India) been transmitted here? Furthermore, the sutras and treatises quoted above are not the original intention of the Buddhas and Bodhisattvas. Next, the shared mindfulness practice is explained. The Mahaprajnaparamita-sastra says: 'If one observes the body as the cause of suffering, one can generate the path, whether it is with outflows or without outflows. The mindfulness of feeling, mind, and dharma is also the same.' Interpreters differ. Some teachers explain that the shared good five skandhas (the five aggregates of form, feeling, perception, mental formations, and consciousness) and various good mental factors together explain the mindfulness of mind. If the Nanyue teacher (referring to Chan Master Huisi) explains it, it is the nine aspects, the back-to-back abandonment, the superior places, and various antidotal contemplation gates, assisting the correct path and opening the three liberations (liberation from emptiness, liberation from signlessness, and liberation from non-action), so it is called shared mindfulness. Therefore, the sutra says: 'One should contemplate the dharma of emptiness, cultivate the mind and contemplate impurity, this is called the nectar-like empowerment medicine of all the Tathagatas, those who take it will have no worries in their hearts and will attain peace and happiness.'

至涅槃岸。此即是共念處之明文也。空法者。毗曇有門。止觀生空名為空。修心觀不凈者。即是初背舍。不壞內外色相。以是不凈心觀外色。是名初背舍。從初背舍習不凈觀。不凈觀有二種。一小不凈觀。二大不凈觀。破凈顛倒。內無色相入二背舍。乃至成就八背舍。八勝處。十一切處。九次第定。獅子奮迅超越三昧。觀欲界入初禪。皆是見不凈破凈顛倒。是名共身念處觀。受心法念處亦如是。次明緣念處觀者。智度論云。一切色法名之為身。十八及一入少分名之為身。六種受為受。六識為心。想行二陰及三無為名法。解者不同。有師解。通一切所觀境界。皆名緣念處觀。有言。十二因緣境界。有言。慈悲所緣境界。若南嶽師解。緣佛說教所詮。一切陰入界。四諦事理名義。言語音詞因果體用。觀達無礙能生四辨。於一切色法心無所礙。成無礙解脫。是緣念處觀二明別想四念處位者。有三種根性不同。若慧解脫根性別想四念處。但修性念處觀若俱解脫根性。修性念處亦修共念處。若無礙解脫根性。俱修三種念處。成別想念處。若能于別想念處中。生四種精進名四正勤。修四種定名四如意定。五種善法生名之為根。善法增長遮諸煩惱。名之為力。分別道用名七覺分。安穩道中行名八正道。若入八正道。即能觀四諦成別想

【現代漢語翻譯】現代漢語譯本到達涅槃的彼岸。這就是共念處的明確說明。所謂的『空法』，在《阿毗達摩》（Vidhamma）中有一門，通過止觀來體悟『生空』，這被稱為『空』。修習觀想不凈之法，就是初背舍（pathama asubha-vimokkha）。不破壞內外色相，以不凈之心觀外在之色，這被稱為初背舍。從初背舍開始習修不凈觀，不凈觀有兩種：小不凈觀和大不凈觀，用以破除對清凈的顛倒執著。內在沒有色相，進入二背舍，乃至成就八背舍（attha vimokkha）、八勝處（attha abhibhayatana）、十一切處（dasa kasinayatana）、九次第定（navanupubbavihara）、獅子奮迅三昧（sihanavikkilitasamadhi）、超越三昧（atikkamanasamadhi）。觀想欲界進入初禪，都是爲了見到不凈，從而破除對清凈的顛倒執著。這被稱為共身念處觀。受念處、心念處、法念處也是如此。接下來闡明緣念處觀。智度論中說，一切色法都可稱為『身』，十八界和一入中的少部分也可稱為『身』，六種受為『受』，六識為『心』，想陰、行陰以及三種無為法為『法』。對於『法』的理解各不相同。有的老師解釋說，一切所觀的境界都可以稱為緣念處觀。有的說，是十二因緣的境界。有的說，是慈悲所緣的境界。如果按照南嶽慧思禪師的理解，緣于佛所說的教義，所詮釋的一切陰、入、界，四諦的事理名義，言語音詞的因果體用，觀達無礙，能夠產生四種辯才。對於一切色法，心中沒有阻礙，成就無礙解脫，這就是緣念處觀。下面闡明別想四念處的位次。有三種根性不同的人。如果是慧解脫根性的人，就別想四念處，只修習性念處觀。如果是俱解脫根性的人，修習性念處，也修習共念處。如果是無礙解脫根性的人，就同時修習三種念處，成就別想念處。如果能夠在別想念處中，生起四種精進，就稱為四正勤（cattaro sammappadhana）。修習四種禪定，就稱為四如意足（cattaro iddhipada）。五種善法生起，就稱為根（panca indriyani）。善法增長，遮蔽各種煩惱，就稱為力（panca balani）。分別道用，稱為七覺支（satta bojjhanga）。在安穩的道中行走，稱為八正道（ariya atthangika magga）。如果進入八正道，就能觀四諦，成就別想。

【English Translation】 English version Reaching the shore of Nirvana. This is the clear explanation of the shared mindfulness practice (共念處). 'Empty Dharma' (空法) refers to a teaching in Abhidhamma (毗曇), where realizing the emptiness of inherent existence (生空) through insight meditation (止觀) is called 'emptiness' (空). Practicing contemplation on impurity (觀不凈) is the first stage of aversion (初背舍, pathama asubha-vimokkha). Without destroying the internal and external appearances of form, observing external form with an impure mind is called the first stage of aversion. From the first stage of aversion, one practices the contemplation of impurity. There are two types of contemplation of impurity: minor and major. These practices break down the delusion of purity. When there is no internal appearance of form, one enters the second stage of aversion, eventually achieving the eight stages of aversion (八背舍, attha vimokkha), the eight fields of mastery (八勝處, attha abhibhayatana), the ten totalities (十一切處, dasa kasinayatana), the nine successive abidings (九次第定, navanupubbavihara), the lion's sport concentration (獅子奮迅三昧, sihanavikkilitasamadhi), and the transcendence concentration (超越三昧, atikkamanasamadhi). Contemplating the desire realm and entering the first dhyana (初禪) are all about seeing impurity and breaking down the delusion of purity. This is called the shared contemplation of the body (共身念處觀). The contemplation of feeling (受念處), mind (心念處), and Dharma (法念處) are similar. Next, the contemplation of conditioned arising (緣念處觀) is explained. The Mahaprajnaparamita Shastra (智度論) says that all forms are called 'body' (身). The eighteen realms (十八界) and a small part of the one entrance (一入) are also called 'body'. The six types of feeling are 'feeling' (受), the six consciousnesses are 'mind' (心), and the aggregates of perception (想陰) and volition (行陰), as well as the three unconditioned dharmas (三種無為法), are 'Dharma' (法). There are different interpretations of 'Dharma'. Some teachers explain that all objects of contemplation are called the contemplation of conditioned arising. Some say it is the realm of the twelve links of dependent origination (十二因緣). Some say it is the realm of loving-kindness and compassion. According to the interpretation of Master Hui-ssu of Nanyue (南嶽慧思禪師), it is based on the teachings of the Buddha, explaining all the aggregates (陰), entrances (入), realms (界), the truth of suffering, its cause, its cessation, and the path (四諦), the names and meanings of things, the causes and effects of words and sounds, and their essence and function. Contemplating and understanding without obstruction can generate the four kinds of eloquence. With no obstruction in the mind towards all forms, one achieves unobstructed liberation. This is the contemplation of conditioned arising. Next, the positions of the distinct mindfulness practices (別想四念處) are explained. There are three different types of dispositions. If one has the disposition for wisdom liberation (慧解脫根性), they practice the distinct mindfulness practices and only cultivate the mindfulness of nature (性念處觀). If one has the disposition for both liberation (俱解脫根性), they cultivate the mindfulness of nature and also cultivate the shared mindfulness practices. If one has the disposition for unobstructed liberation (無礙解脫根性), they cultivate all three types of mindfulness practices simultaneously, achieving the distinct mindfulness practices. If one can generate the four right efforts (四正勤, cattaro sammappadhana) within the distinct mindfulness practices, they are called the four right exertions. Cultivating the four concentrations (四種禪定) are called the four bases of power (四如意足, cattaro iddhipada). The arising of the five wholesome qualities are called the roots (五根, panca indriyani). The growth of wholesome qualities, obscuring all afflictions, are called the powers (五力, panca balani). Discriminating the function of the path is called the seven factors of enlightenment (七覺支, satta bojjhanga). Walking on the secure path is called the eightfold noble path (八正道, ariya atthangika magga). If one enters the eightfold noble path, one can contemplate the four noble truths (四諦) and achieve distinct mindfulness.

四念處也。三明總想四念處位者。有人言。共念處即是總想念處。今謂不爾。應作四句分別。一者境別觀亦別。二者境別而觀總。三者境總而觀別。四者觀總境亦總。初境別觀亦別。正是別想性四念處位。次境別觀總境總觀別。此二即是總想四念處之方便。四境總。觀總此觀若成即是總想四念處之位。今明境總觀總。即是總上所明性念處所觀五陰。作一身念處。觀此身污穢不凈及苦無常無我。破凈顛倒及三顛倒也。是名總想性身念處。觀總身念處觀。或總二陰。或總三陰。或總四陰。或總五陰。具解釋受心法念處亦如是。總想共念處。總想緣念處。亦如是類之可解。是名總想四念處位。此位亦有三種根性。類別想念處可知。若有方便。即入總想念處位。若無方便即非總想位也。如何有方便。若於總想念處之中。具足修總想。正勤如意足根力覺道。皆如性四念處中說。但以總想善法深細為異耳。若安穩八正道中行。即能觀四諦是時得性法念處。故能生於暖法。故智度論云。八正道中行。初得善有漏五陰。名為暖法。當知有方便者。已得三十七品也。問曰。八正見道七覺修道。今何得念處位中說耶。答曰。毗婆沙論云。若八正在前七覺在後。決定是無漏。若七覺在前八正在後。通有漏無漏也。此三賢人位併名干慧地。未得

【現代漢語翻譯】現代漢語譯本四念處（Si Nian Chu，四種觀禪）也。三明（San Ming，三種智慧）總想四念處位者，有人說，共念處（Gong Nian Chu，共同觀禪）即是總想念處（Zong Xiang Nian Chu，總體觀禪）。我今認為不然，應作四句分別：一者，境別觀亦別，二者，境別而觀總，三者，境總而觀別，四者，觀總境亦總。初境別觀亦別，正是別想性四念處位（Bie Xiang Xing Si Nian Chu Wei，個別觀禪的四念處）。次境別觀總，境總觀別，此二即是總想四念處之方便。四境總，觀總，此觀若成，即是總想四念處之位。今明境總觀總，即是總上所明性念處（Xing Nian Chu，自性觀禪）所觀五陰（Wu Yin，色、受、想、行、識）：作一身念處（Shen Nian Chu，身念住），觀此身污穢不凈及苦無常無我，破凈顛倒及三顛倒也。是名總想性身念處。觀總身念處觀，或總二陰，或總三陰，或總四陰，或總五陰。具解釋受念處（Shou Nian Chu，受念住）、心念處（Xin Nian Chu，心念住）、法念處（Fa Nian Chu，法念住）亦如是。總想共念處，總想緣念處（Yuan Nian Chu，緣念住），亦如是類之可解。是名總想四念處位。此位亦有三種根性，類別想念處可知。若有方便，即入總想念處位，若無方便，即非總想位也。如何有方便？若於總想念處之中，具足修總想正勤（Zheng Qin，正精進）、如意足（Ru Yi Zu，四如意足）、根（Gen，五根）、力（Li，五力）、覺（Jue，七覺支）、道（Dao，八正道），皆如性四念處中說，但以總想善法深細為異耳。若安穩八正道中行，即能觀四諦（Si Di，四聖諦），是時得性法念處，故能生於暖法（Nuan Fa，暖位）。故智度論云：『八正道中行，初得善有漏五陰，名為暖法。』當知有方便者，已得三十七品（San Shi Qi Pin，三十七道品）也。問曰：八正見道（Ba Zheng Jian Dao，八正道之見道），七覺修道（Qi Jue Xiu Dao，七覺支之修道），今何得念處位中說耶？答曰：毗婆沙論（Pi Po Sha Lun）云：『若八正在前，七覺在後，決定是無漏（Wu Lou，無煩惱）。若七覺在前，八正在後，通有漏（You Lou，有煩惱）無漏也。』此三賢人位併名干慧地（Gan Hui Di，干觀地），未得。

【English Translation】 English version These are the Four Foundations of Mindfulness (Si Nian Chu). Regarding those who contemplate the Four Foundations of Mindfulness with the Three Clear Knowledges (San Ming) and a comprehensive view, some say that the Shared Foundation of Mindfulness (Gong Nian Chu) is the same as the Comprehensive Foundation of Mindfulness (Zong Xiang Nian Chu). I say this is not so. We should distinguish them with four statements: First, the object is distinct, and the contemplation is also distinct. Second, the object is distinct, but the contemplation is comprehensive. Third, the object is comprehensive, but the contemplation is distinct. Fourth, the contemplation is comprehensive, and the object is also comprehensive. The first, where the object is distinct and the contemplation is also distinct, is precisely the position of the Distinctive Contemplation of the Nature of the Four Foundations of Mindfulness (Bie Xiang Xing Si Nian Chu Wei). The second and third, where the object is distinct but the contemplation is comprehensive, and where the object is comprehensive but the contemplation is distinct, these two are the means to the Comprehensive Contemplation of the Four Foundations of Mindfulness. The fourth, where the object is comprehensive and the contemplation is comprehensive, if this contemplation is accomplished, it is the position of the Comprehensive Contemplation of the Four Foundations of Mindfulness. Now, clarifying that the object is comprehensive and the contemplation is comprehensive, this is the Five Aggregates (Wu Yin: form, feeling, perception, mental formations, and consciousness) contemplated by the Nature of Mindfulness (Xing Nian Chu) explained above: establishing the Mindfulness of the Body (Shen Nian Chu), contemplating this body as foul, impure, suffering, impermanent, and without self, breaking the delusion of purity and the three inversions. This is called the Comprehensive Contemplation of the Nature of Mindfulness of the Body. Contemplating the comprehensive Mindfulness of the Body, either comprehensively contemplating two aggregates, or three aggregates, or four aggregates, or five aggregates. The explanations of the Mindfulness of Feelings (Shou Nian Chu), Mindfulness of Mind (Xin Nian Chu), and Mindfulness of Dharmas (Fa Nian Chu) are also similar. The Comprehensive Shared Mindfulness, and the Comprehensive Conditioned Mindfulness (Yuan Nian Chu), can also be understood in the same way. This is called the position of the Comprehensive Contemplation of the Four Foundations of Mindfulness. This position also has three kinds of faculties, which can be understood by analogy to the Distinctive Contemplation of Mindfulness. If there is a means, one enters the position of the Comprehensive Contemplation of Mindfulness; if there is no means, one is not in the position of Comprehensive Contemplation. How does one have a means? If, within the Comprehensive Contemplation of Mindfulness, one fully cultivates the Comprehensive Contemplation of Right Diligence (Zheng Qin), the Foundations of Miraculous Power (Ru Yi Zu), the Roots (Gen), the Powers (Li), the Factors of Enlightenment (Jue), and the Path (Dao), all as described in the Nature of the Four Foundations of Mindfulness, but with the difference that the comprehensive contemplation of wholesome dharmas is profound and subtle. If one walks securely in the Eightfold Noble Path, one can contemplate the Four Noble Truths (Si Di), and at that time, one attains the Nature of Mindfulness of Dharmas, thus giving rise to the Warmth Dharma (Nuan Fa). Therefore, the Treatise on the Great Perfection of Wisdom says: 'Walking in the Eightfold Noble Path, one initially attains the wholesome, defiled Five Aggregates, which are called the Warmth Dharma.' Know that one who has a means has already attained the Thirty-seven Limbs of Enlightenment (San Shi Qi Pin). Question: The Right View of the Eightfold Path (Ba Zheng Jian Dao) and the Cultivation of the Seven Factors of Enlightenment (Qi Jue Xiu Dao), why are they now discussed in the position of Mindfulness? Answer: The Vibhasa Treatise (Pi Po Sha Lun) says: 'If the Eightfold Path comes first and the Seven Factors of Enlightenment come after, it is definitely undefiled (Wu Lou). If the Seven Factors of Enlightenment come first and the Eightfold Path comes after, it is both defiled (You Lou) and undefiled.' These three positions of worthy persons are all called the Dry Insight Ground (Gan Hui Di), not yet attained.

善有漏五陰相似理定水。定水未沾故名為干。而悉有觀行能伏諸見。故名為慧。住持能生善法。名之為地。故名干慧地。亦名外凡人。四明暖法者。是善五陰是智慧性。生聖智火故名暖法行者。因有善方便總想四念處。性共緣法念處依六地定。瞿婆娑說。暖法亦依七地。初發善有漏五陰等知似解。得十六智火之氣分。名之為暖。亦四正勤也譬如攢火暖氣若發即有煙相。用念處觀攢五陰境發智慧暖煙起正勤暖故名暖法也。又如冬冰。春陽氣動則有消融之相。暖法解發。身邊六十二見冰執漸覺消融也。故涅槃經云。得暖法觀人七十三人。我弟子有外道則無。以佛法有別想總想四念處觀。能破一切諸見顛倒。故得暖法。十八種六師。雖各稱一切智人。戲論破慧眼。不見於真實相。故法華經云。深著虛妄法。堅受不可舍。我慢自矜高諂曲心不實。于千萬億劫不聞佛名字。亦不聞正法。如是人難度。是故舍利弗。我為設方便。說諸盡苦道。當知外人。如此執見罪障深重。豈得生暖法也。末法多有學問坐禪之人。不能如是修習念處。執著諍競者。亦同外人之過。尚不能生暖法之善。大乘功德終不發也。略說暖法位竟。五明頂法位者。亦是善五陰。亦智慧性在暖法之上名之為頂。證暖法已用正方便正憶念。勤修增進暖法善根。依六地

【現代漢語翻譯】現代漢語譯本善的有漏洞的五陰（蘊、處、界）（skandha, āyatana, dhātu）類似於通過禪定而平靜的水。因為定水尚未沾濕，所以稱為『干』。然而，由於完全具備觀行（vipassanā）的能力，能夠降伏各種邪見，因此稱為『慧』。住持（sthiti）能夠產生善良的法，因此稱為『地』。所以稱為干慧地，也稱為外凡人（bālapṛthagjana）。四明暖法（uṣmagata）是指善良的五陰，具有智慧的性質。產生聖智之火，因此稱為暖法行者。因為具有善良的方便，總括地觀想四念處（smṛtyupasthāna）。性質共同緣於法念處，依靠六地（bhūmi）的禪定。《瞿婆娑論》（Gopavasu）說，暖法也依靠七地。最初生起的善良的有漏洞的五陰等，知解相似，得到十六智（ṣoḍaśajñāna）之火的氣分，稱之為暖，也是四正勤（samyakpradhāna）。譬如鉆木取火，暖氣如果發出，就會有煙的現象。用念處觀來鉆五陰之境，發出智慧的暖煙，發起正勤的暖，所以稱為暖法。又如冬天的冰，春天的陽光發動，就會有消融的現象。暖法解發，身邊六十二見（ṣaṣṭidṛṣṭi）的冰執逐漸感覺消融。所以《涅槃經》（Nirvāṇa Sūtra）說，得到暖法觀的人有七十三人，我的弟子有，外道則沒有。因為佛法有別想、總想四念處觀，能夠破除一切諸見顛倒，所以得到暖法。十八種六師（ṣaṭ-śāstṛ）雖然各自稱一切智人（sarvajña），戲論破慧眼（prajñācakṣus），不見於真實相。所以《法華經》（Lotus Sūtra）說，『深著虛妄法，堅受不可舍，我慢自矜高，諂曲心不實，于千萬億劫不聞佛名字，亦不聞正法，如是人難度。』是故舍利弗（Śāriputra），我為設方便，說諸盡苦道。應當知道外人如此執見罪障深重，怎麼能生起暖法呢？末法時代多有學問坐禪的人，不能像這樣修習念處，執著諍競的人，也和外人的過失一樣，尚且不能生起暖法的善良，大乘（Mahāyāna）的功德終究不會生髮。簡略地說完了暖法位。五明頂法位（mūrdhan）也是善良的五陰，也是智慧的性質，在暖法之上，稱之為頂。證得暖法之後，用正確的方便、正確的憶念，勤奮地修習增進暖法的善根，依靠六地。

【English Translation】 English version The wholesome contaminated five skandhas (aggregates), āyatanas (sense bases), and dhātus (elements) are similar to water calmed by samādhi (concentration). Because this samādhi-water has not yet moistened, it is called 『dry』. However, because it is fully equipped with the ability of vipassanā (insight), capable of subduing various wrong views, it is called 『wisdom』. Sthiti (maintenance) is able to generate wholesome dharmas, therefore it is called 『ground』. Hence, it is called the Dry Insight Ground (śuṣkavipasyanābhūmi), also known as an ordinary worldling (bālapṛthagjana). The Four Illuminations of Warmth (uṣmagata) refer to the wholesome five skandhas, which possess the nature of wisdom. They generate the fire of noble wisdom, hence they are called practitioners of the Warmth Dharma. Because they possess wholesome skillful means, they contemplate the Four Foundations of Mindfulness (smṛtyupasthāna) comprehensively. Their nature is to collectively focus on the Dharma Foundation of Mindfulness, relying on the samādhi of the six grounds (bhūmi). Gopavasu says that the Warmth Dharma also relies on the seven grounds. The initially arising wholesome contaminated five skandhas, etc., have a knowledge and understanding that is similar, obtaining a fraction of the energy of the fire of the Sixteen Wisdoms (ṣoḍaśajñāna), which is called warmth, and is also the Four Right Exertions (samyakpradhāna). For example, when drilling wood to make fire, if the warm air is emitted, there will be smoke. Using the contemplation of the Foundations of Mindfulness to drill the realm of the five skandhas, emitting the warm smoke of wisdom, initiating the warmth of Right Exertion, hence it is called the Warmth Dharma. Furthermore, like winter ice, when the spring sun moves, there will be a phenomenon of melting. When the Warmth Dharma is released and developed, the icy attachment to the sixty-two views (ṣaṣṭidṛṣṭi) around oneself gradually feels like it is melting. Therefore, the Nirvāṇa Sūtra says that there are seventy-three people who have attained the contemplation of the Warmth Dharma, my disciples have it, but non-Buddhists do not. Because the Buddha-dharma has the contemplation of the Four Foundations of Mindfulness with specific and general thoughts, it is able to destroy all wrong views and inversions, hence one attains the Warmth Dharma. The eighteen types of Six Teachers (ṣaṭ-śāstṛ), although each claims to be an all-knowing person (sarvajña), engage in frivolous debates that destroy the eye of wisdom (prajñācakṣus), and do not see the true reality. Therefore, the Lotus Sūtra says, 『Deeply attached to false dharmas, firmly adhering to them and unwilling to abandon them, arrogant and conceited, with a deceitful and insincere mind, for millions of kalpas they do not hear the name of the Buddha, nor do they hear the true Dharma, such people are difficult to save.』 Therefore, Śāriputra, I provide skillful means for them, speaking of the path to the end of suffering. One should know that the sins and obstacles of such clinging views of non-Buddhists are profound, how can they generate the Warmth Dharma? In the Dharma-Ending Age, there are many learned people who practice meditation, but if they cannot cultivate the Foundations of Mindfulness in this way, and cling to disputes and contentions, they are the same as the faults of non-Buddhists, and cannot even generate the goodness of the Warmth Dharma, and the merits of the Mahāyāna will ultimately not arise. Briefly, the position of the Warmth Dharma has been explained. The Five Illuminations of the Position of the Crown (mūrdhan) is also the wholesome five skandhas, and also the nature of wisdom, above the Warmth Dharma, it is called the Crown. After attaining the Warmth Dharma, using the correct skillful means, the correct mindfulness, diligently cultivating and increasing the wholesome roots of the Warmth Dharma, relying on the six grounds.

定亦依七地。若暖法增長。次生善根名為頂法。緣四諦十六行得四如意足定。見四諦分明。如登山頂觀膽四方。悉皆明瞭故名頂法。若生法愛即頂墮也。六明忍法位者。亦是善五陰亦智慧性。於四諦堪忍欲樂。名忍法位。于頂法位用正方便。勤修增進頂法善。依六地定。若頂法善根增進。即生柔順忍。亦緣四諦十六行。爾時信等五種善法。並得成根。以慧根故於四聖諦。堪忍欲樂故名忍法。忍法有三品。下忍於十六行依法諦觀。比諦觀中忍十番縮觀。上忍但觀欲界苦下四行。隨觀緣一行。若下中二品忍。雖起煩惱惡業而不受三塗報。由受人天百千生報。若上品忍成。但有人天七生業在。增上一剎那。即入世第一法也。問曰。暖頂亦堪忍。何故不名堪忍。答曰。若通論四善根。亦名四忍但忍法不退別受忍名。若暖法遇惡因緣退。能造五逆謗方等經。作一闡提墮無間地獄。若頂法退遇惡因緣退。雖不斷善根猶作五逆等罪也。今此忍法智慧強惑弱。諸惡所不能動。以忍力大故。一切噁心非數緣滅。如獅子王群獸遠避。問曰。若暖頂退者。云何名性地。答曰。此人雖造惡墮地獄。一入受罪竟終不重入。有性地善根故能得聖果。是故經云。寧為調達。不為郁頭藍子調達造於三逆罪墮于地獄。出生於人中得辟支佛。諸根猛利過舍利

【現代漢語翻譯】現代漢語譯本定也依賴於七地（第七種禪定境界）。如果暖法（四加行位的第一個階段）增長，接下來產生善根，這被稱為頂法（四加行位的第二個階段）。通過緣四諦（苦、集、滅、道）的十六行相（觀四諦的十六種方式）而獲得四如意足定（四種能達成願望的禪定）。能清晰地見到四諦，就像登上山頂觀看四方一樣，一切都非常明瞭，所以稱為頂法。如果產生對法的貪愛，那就是頂墮（從頂法退失）。六明忍法位，也是善五陰（色、受、想、行、識）和智慧的性質。對於四諦能夠忍受和樂於接受，稱為忍法位。在頂法位上運用正確的方便，勤奮修行增進頂法善。依賴於六地（第六種禪定境界）的禪定。如果頂法善根增進，就會產生柔順忍（四加行位的第三個階段）。也緣四諦的十六行相。這時，信等五種善法，都能成為根本。因為有慧根的緣故，對於四聖諦，能夠忍受和樂於接受，所以稱為忍法。忍法有三種品級。下忍對於十六行相依法諦觀。比諦觀中忍十番縮觀。上忍只觀察欲界苦下的四行相。隨著觀察緣於一行相。如果下品和中品的忍，即使生起煩惱惡業，也不會受到三塗（地獄、餓鬼、畜生）的果報，而是會受到人天百千生的果報。如果上品忍成就，就只有人天七生的業存在。增上一剎那，就進入世第一法（四加行位的第四個階段）了。問：暖法和頂法也能夠堪忍，為什麼不稱為堪忍？答：如果通論四善根（暖、頂、忍、世第一法），也可以稱為四忍，但是忍法不退，特別接受忍的名稱。如果暖法遇到惡因緣而退失，能造五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），誹謗方等經（大乘經典），成為一闡提（斷善根的人），墮入無間地獄。如果頂法退失，遇到惡因緣而退失，雖然不斷善根，仍然會造五逆等罪。現在這個忍法，智慧強而迷惑弱，各種惡事都不能動搖它。因為忍的力量大，一切噁心都無法通過非數緣滅（一種滅除煩惱的方法）來消除，就像獅子王出現時，群獸遠遠避開一樣。問：如果暖法和頂法退失，為什麼稱為性地（具有成佛的潛質）？答：這個人雖然造惡而墮入地獄，一旦進入地獄受罪完畢，最終不會再次進入。因為有性地的善根，所以能夠得到聖果。因此經中說：『寧可成為調達（提婆達多），也不要成為郁頭藍子（阿羅藍迦藍）。』調達造了三逆罪而墮入地獄，出生在人中后證得辟支佛（緣覺），諸根猛利超過舍利弗（智慧第一的佛陀弟子）。

【English Translation】 English version The Samadhi also relies on the seven grounds (the seventh level of meditative absorption). If the 'warmth' dharma (the first stage of the Four Preparatory Practices) increases, then the arising of good roots is called the 'peak' dharma (the second stage of the Four Preparatory Practices). By contemplating the sixteen aspects of the Four Noble Truths (suffering, origin, cessation, path), one attains the Samadhi of the Four Bases of Miraculous Power (four types of concentration that can fulfill wishes). One clearly sees the Four Noble Truths, just like climbing to the peak of a mountain and viewing the four directions; everything is very clear, hence it is called the 'peak' dharma. If attachment to dharma arises, that is 'peak' downfall (falling from the peak dharma). The sixth, 'acceptance' dharma position, is also the nature of wholesome five skandhas (form, feeling, perception, mental formations, consciousness) and wisdom. Being able to endure and delight in the Four Noble Truths is called the 'acceptance' dharma position. In the 'peak' dharma position, using correct means, diligently cultivating and increasing the 'peak' dharma goodness. Relying on the Samadhi of the sixth ground (the sixth level of meditative absorption). If the good roots of the 'peak' dharma increase, then gentle 'forbearance' (the third stage of the Four Preparatory Practices) arises. It also contemplates the sixteen aspects of the Four Noble Truths. At this time, the five wholesome qualities of faith, etc., can all become roots. Because of the root of wisdom, one is able to endure and delight in the Four Noble Truths, hence it is called 'acceptance' dharma. 'Acceptance' dharma has three grades. Lower 'acceptance' contemplates the sixteen aspects according to the Dharma. Middle 'acceptance' in contemplation of the Truths, contracts the contemplation ten times. Upper 'acceptance' only observes the four aspects under the suffering of the desire realm. Following the observation of one aspect. If the lower and middle grades of 'acceptance', even if afflictions and evil karma arise, one will not receive the retribution of the three evil realms (hell, hungry ghosts, animals), but will receive the retribution of hundreds of thousands of lives in the human and heavenly realms. If the upper grade of 'acceptance' is achieved, then only the karma of seven lives in the human and heavenly realms remains. Increasing by one instant, one enters the World's Supreme Dharma (the fourth stage of the Four Preparatory Practices). Question: 'Warmth' and 'peak' are also able to endure, why are they not called 'acceptance'? Answer: If we generally discuss the Four Roots of Goodness ('warmth', 'peak', 'acceptance', World's Supreme Dharma), they can also be called the Four Acceptances, but 'acceptance' dharma does not regress and specifically receives the name of 'acceptance'. If 'warmth' dharma encounters evil conditions and regresses, one can commit the five heinous crimes (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha), slander the Vaipulya Sutras (Mahayana scriptures), become an Icchantika (one who has severed their roots of goodness), and fall into the Avici Hell. If 'peak' dharma regresses, encountering evil conditions and regressing, although one does not sever their roots of goodness, one will still commit the five heinous crimes, etc. Now this 'acceptance' dharma, wisdom is strong and delusion is weak, various evils cannot shake it. Because the power of 'acceptance' is great, all evil thoughts cannot be eliminated through Nirodha-samapatti (a method of eliminating afflictions), just like when the lion king appears, the herd of beasts avoids it from afar. Question: If 'warmth' and 'peak' regress, why are they called 'nature ground' (having the potential to become a Buddha)? Answer: Although this person commits evil and falls into hell, once they enter hell and finish serving their sentence, they will ultimately not enter again. Because they have the good roots of 'nature ground', they are able to attain the holy fruit. Therefore, the sutra says: 'It is better to be Devadatta (a cousin of the Buddha who tried to harm him) than to be Arada Kalama (one of the Buddha's teachers).' Devadatta committed the three rebellious crimes and fell into hell, but after being born in the human realm, he attained Pratyekabuddha (Solitary Buddha), his faculties were sharp and surpassed Shariputra (the Buddha's disciple who was foremost in wisdom).

弗。七明世第一法位者。于凡夫所得最勝善根。名為世間第一法也。亦是善有漏五陰。亦智慧性。上忍一剎那依六地定。以生一剎那最勝善根。名為世間第一法。此一剎那具足五力。苦下四行隨緣一行一剎那不住。故似見道。所以者何。行人有二種。一愛行。二見行。愛行有二種。我慢行。懈怠增。見行亦二種。謂我及我所。著我慢者。修無常行入世第一法。懈怠增者修苦行入。著我者修無我行入。著我所者修空行入。彼修總想念處次第生決定心。世間善有九品。下下下中下上名暖法。中下中中名頂法。中上上下上中名忍法。上上名世間第一法。若觀五陰無常等善根名暖法。觀三寶功德名頂法。觀察聖諦名忍法。觀苦聖諦次第聖道。名世間第一法。暖法若退法舍若命終舍。若度界地舍。頂法亦如是。忍法無退法舍。餘二舍同上。世第一法一剎那無舍。複次是四善根人。皆用性共緣法念處。修道亦是四念處之異名也。即一得不失。更受勝名之義也。毗婆沙解釋世第一法。遂有數十家異釋不同。七賢名義無量。豈凡夫所知也。問曰。七賢之位。前淺后深。何故偏釋干慧地。不委分別性地。答曰。干慧地最淺。如上分別。已自難知非世能測。正是初心所學邪正分派。一切佛法行人。即自匆用一切學問坐禪之人所迷沒處。須略

【現代漢語翻譯】現代漢語譯本弗（佛陀）。七明世第一法位者（七賢中的最高位）。在凡夫（指未開悟的普通人）所獲得的最佳善根，被稱為世間第一法。它也是有漏的五蘊（色、受、想、行、識）。它也具有智慧的性質。在上忍（一種修行境界）的一個剎那，依據六地定（第六禪定），以一個剎那所產生的最殊勝的善根，稱為世間第一法。這一個剎那具備五力（信、精進、念、定、慧）。苦（苦諦）之下的四行（觀身不凈、觀受是苦、觀心無常、觀法無我）隨緣而行，一個剎那不停留，因此類似見道（初果）。為什麼這麼說呢？修行人有兩種：一是愛行（貪愛），二是見行（邪見）。愛行有兩種：我慢行（傲慢）和懈怠增（懶惰）。見行也有兩種：執著于『我』和『我所』（屬於我的）。對於執著於我慢的人，修習無常行（觀一切事物皆無常）可以進入世間第一法。對於懈怠增的人，修習苦行（忍受苦難）可以進入。對於執著于『我』的人，修習無我行（觀一切事物皆無我）可以進入。對於執著于『我所』的人，修習空行（觀一切事物皆空性）可以進入。他們修習總想念處（四念處之一，總觀身受心法），次第生起決定心。世間的善有九品。下下、下中、下上，名為暖法（修行最初的階段）。中下、中中，名為頂法（修行漸入佳境的階段）。中上、上下、上中，名為忍法（修行接近成功的階段）。上上，名為世間第一法。如果觀察五蘊的無常等善根，名為暖法。觀察三寶（佛、法、僧）的功德，名為頂法。觀察四聖諦（苦、集、滅、道），名為忍法。觀察苦聖諦，次第修習聖道（八正道），名為世間第一法。暖法如果退失，會因為退法、捨棄或者命終而捨棄，或者因為超越界地（進入更高的修行層次）而捨棄。頂法也是如此。忍法沒有退法捨棄的情況，其餘兩種捨棄的情況與暖法、頂法相同。世間第一法在一個剎那間不會捨棄。此外，這四善根的人，都使用性共緣法念處（以自性共同的法作為所緣境）。修道也是四念處的另一種名稱。這意味著一旦獲得就不會失去，而是會獲得更殊勝的名稱。《毗婆沙》（佛教論書）解釋世間第一法，有數十家不同的解釋。七賢的名義無量無邊，豈是凡夫所能知曉的呢？問：七賢的位次，前面淺顯，後面深奧，為什麼偏偏解釋干慧地（沒有證得禪定的智慧），而不詳細分別性地（證得禪定的智慧）呢？答：干慧地最淺顯，如上面所分別的，已經很難理解，不是世俗之人所能測度的。這正是初心修行者學習佛法時，容易產生邪正分別的地方。一切佛法修行人，以及那些只用學問和坐禪的人，容易在這裡迷失。因此需要略加說明。

【English Translation】 English version Fu (Buddha). The one who has attained the position of 'The Highest Worldly Dharma' among the Seven Worthies (the highest position among the seven stages of sages). The most excellent wholesome roots obtained by ordinary beings (referring to unenlightened ordinary people) are called the 'Highest Worldly Dharma'. It is also the conditioned five aggregates (form, feeling, perception, mental formations, and consciousness). It also possesses the nature of wisdom. In a single moment of 'Superior Endurance' (a state of practice), relying on the sixth dhyana (sixth meditative state), the most supreme wholesome roots generated in a single moment are called the 'Highest Worldly Dharma'. This single moment is endowed with the five powers (faith, diligence, mindfulness, concentration, and wisdom). The four aspects under suffering (the truth of suffering) (contemplation of the impurity of the body, contemplation of the suffering of feelings, contemplation of the impermanence of the mind, contemplation of the non-self of phenomena) proceed according to conditions, without stopping for even a single moment, thus resembling the 'Path of Seeing' (the first fruit of enlightenment). Why is this so? There are two types of practitioners: those who practice with attachment (craving) and those who practice with wrong views. There are two types of practice with attachment: practice with arrogance and practice with increased laziness. There are also two types of practice with wrong views: attachment to 'self' and 'what belongs to self'. For those attached to arrogance, practicing the contemplation of impermanence can lead to the 'Highest Worldly Dharma'. For those with increased laziness, practicing asceticism (enduring hardship) can lead to it. For those attached to 'self', practicing the contemplation of non-self can lead to it. For those attached to 'what belongs to self', practicing the contemplation of emptiness can lead to it. They cultivate the general contemplation of the objects of mindfulness (one of the four foundations of mindfulness, contemplating the body, feelings, mind, and phenomena in general), gradually generating a determined mind. The wholesome qualities in the world are of nine grades. The lowest of the lowest, the lowest of the middle, and the lowest of the highest are called 'Warmth Dharma' (the initial stage of practice). The middle of the lowest and the middle of the middle are called 'Peak Dharma' (the stage where practice gradually improves). The middle of the highest, the highest of the lowest, and the highest of the middle are called 'Endurance Dharma' (the stage where practice is close to success). The highest of the highest is called the 'Highest Worldly Dharma'. If one contemplates the wholesome roots of the impermanence of the five aggregates, it is called 'Warmth Dharma'. If one contemplates the merits of the Three Jewels (Buddha, Dharma, Sangha), it is called 'Peak Dharma'. If one contemplates the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), it is called 'Endurance Dharma'. If one contemplates the truth of suffering and gradually cultivates the Noble Path (the Eightfold Path), it is called the 'Highest Worldly Dharma'. If the 'Warmth Dharma' is lost, it will be abandoned due to regression, abandonment, or death, or it will be abandoned due to transcending the realm (entering a higher level of practice). The 'Peak Dharma' is also the same. The 'Endurance Dharma' does not have the case of being abandoned due to regression; the other two cases of abandonment are the same as 'Warmth Dharma' and 'Peak Dharma'. The 'Highest Worldly Dharma' will not be abandoned in a single moment. Furthermore, people with these four wholesome roots all use the 'nature-common-object-of-mindfulness Dharma' (using the common Dharma of self-nature as the object of contemplation). Cultivating the path is also another name for the four foundations of mindfulness. This means that once obtained, it will not be lost, but rather a more supreme name will be obtained. The 'Vibhasa' (Buddhist treatise) explains the 'Highest Worldly Dharma' with dozens of different interpretations. The meanings of the Seven Worthies are immeasurable and boundless; how can ordinary beings know them? Question: The positions of the Seven Worthies are shallow at the beginning and profound at the end. Why specifically explain the 'Dry Wisdom Ground' (wisdom without attaining meditative absorption) and not thoroughly distinguish the 'Nature Ground' (wisdom with attaining meditative absorption)? Answer: The 'Dry Wisdom Ground' is the most shallow. As explained above, it is already difficult to understand and cannot be fathomed by worldly people. This is precisely where beginners in Buddhist practice easily generate distinctions between right and wrong. All Buddhist practitioners, as well as those who only use learning and meditation, are prone to getting lost here. Therefore, it needs to be briefly explained.

分別也。若入性地解慧目生。非凡能所測。多言妄說何可承信。所以一家講讀說法。必須委釋初心。若賢聖深位但點章而已。其坐禪者。略知佛法大意。即須覺悟無常懺悔行道。豈可馳逐不急之言。其欲稱說利物。得此正意分明名相。有所不達更自尋訪。略說七賢位竟。◎

四教義卷第五大正藏第 46 冊 No. 1929 四教義

四教義卷第六

天臺山修禪寺智顗禪師撰

◎二明七聖位者。一隨信行。二隨法行。三信解。四見得。五身證。六時解脫羅漢。七不時解脫羅漢。此七位通名聖者。以正為義。即練道懸鏡也。苦忍真明舍凡夫性。得入聖人性。真智見理斷于同類之礙。故名為聖。此七聖人復有二種不同。謂學無學。前五種聖人悉是學人。后二種聖人是無學位也。言學人者。始從苦法忍發得真智。自爾方有聖人也。有聖諦具有漏無漏二種五陰。見聖蹟故名為學人。于諦不推求故名無學人也。又無學人者。真智見理既極三界。正使已盡無惑可治。不須更學四真智也。復就七聖之位。分為三道。所謂見道修道無學道。一見道者。即是八正道。見理斷見諦惑。至十五心。如破石方便也。二修道者。即是七覺分隨觀一諦所斷思惟。如斷藕根絲方便也。三無學道者。如前分別也。一明

【現代漢語翻譯】現代漢語譯本：這是（聖凡）分別之處。如果進入性地，解慧之眼就會產生，不是凡夫所能測度的。多說妄語，怎麼可以相信呢？所以一家講讀說法，必須詳細解釋初心。如果是賢聖深位，只需點明章節而已。那些坐禪的人，略微知道佛法的大意，就應當覺悟無常，懺悔修行。怎麼可以追逐不緊急的言論呢？想要稱說利益眾生，得到這個正意，分清名相。有所不明白的，更要自己尋訪。略說七賢位完畢。

《四教義》卷第五大正藏第 46 冊 No. 1929 《四教義》

《四教義》卷第六

天臺山修禪寺智顗禪師撰

◎二、說明七聖位：一、隨信行（跟隨信仰而行）。二、隨法行（跟隨佛法而行）。三、信解（因信而解）。四、見得（通過修行而有所見地）。五、身證（通過自身修行而證得）。六、時解脫阿羅漢（在特定時間才能解脫的阿羅漢）。七、不時解脫阿羅漢（任何時間都能解脫的阿羅漢）。這七個位次統稱為聖者，以正為義，即是練道懸鏡。苦忍真明，捨棄凡夫的性質，得以進入聖人的性質。真智見理，斷除同類之障礙，所以稱為聖。這七聖人又有兩種不同，即有學和無學。前五種聖人都是有學之人，后兩種聖人是無學之位。所謂有學之人，是從苦法忍開始，發得真智，從此才成為聖人。具有聖諦，具有有漏和無漏兩種五陰，見到聖蹟，所以稱為有學之人。對於諦理不再推求，所以稱為無學之人。另外，無學之人，真智見理已經達到三界的極點，即使煩惱已經斷盡，沒有迷惑可以治理，也不需要再學習四真智了。再就七聖之位，分為三道，即見道、修道、無學道。一、見道，就是八正道，見理斷見諦惑，達到十五心，如同破石的方便。二、修道，就是七覺分，隨觀一諦所斷思惟，如同斷藕根絲的方便。三、無學道，如前面所分別的。一、說明

【English Translation】 English version: These are the distinctions. If one enters the stage of inherent nature, the eye of wisdom arises, which cannot be fathomed by ordinary people. How can one trust excessive and false words? Therefore, when a school lectures and expounds the Dharma, it must thoroughly explain the initial intention. If it is a profound position of sages, only the chapters need to be pointed out. Those who practice Chan (Zen) meditation, having a slight understanding of the general meaning of the Buddha-dharma, should awaken to impermanence, repent, and practice the Way. How can they pursue non-urgent words? Those who wish to speak for the benefit of beings, obtaining this correct intention, clearly distinguishing names and terms, should further seek out what they do not understand. This concludes the brief explanation of the Seven Worthy Positions.

The Fourth Teaching Doctrines, Volume 5 Taisho Tripitaka, Volume 46, No. 1929, The Fourth Teaching Doctrines

The Fourth Teaching Doctrines, Volume 6

Composed by Chan Master Zhiyi of Xiuchan Temple on Mount Tiantai

◎2. Explaining the Seven Sage Positions: 1. Following Faith (Sradhanusarin). 2. Following Dharma (Dharmanusarin). 3. Understanding through Faith (Sraddhadhimukta). 4. Attainment through Vision (Drstadhimukta). 5. Body Witness (Kayasaksi). 6. Arhat of Liberation in Season (Samayavimukta Arhat). 7. Arhat of Liberation out of Season (Asamayavimukta Arhat). These seven positions are collectively called Sages, with 'correctness' as their meaning, which is like practicing the Way and suspending a mirror. Enduring suffering and realizing true clarity, abandoning the nature of ordinary beings, one can enter the nature of a sage. True wisdom sees the principle, cutting off the obstacles of the same kind, therefore they are called Sages. These seven sages have two different types: those who are still learning and those who have completed learning. The first five types of sages are all learners, and the last two types of sages are those who have completed their learning. Those who are still learning start from the forbearance of the Dharma of Suffering, developing true wisdom, and only then do they become sages. They possess the Four Noble Truths, having both defiled and undefiled five aggregates, seeing the traces of the sages, therefore they are called learners. They no longer seek after the Truths, therefore they are called those who have completed their learning. Furthermore, those who have completed their learning, their true wisdom seeing the principle has reached the extreme of the Three Realms. Even if afflictions have been exhausted and there are no more delusions to be treated, they do not need to further learn the Four True Wisdoms. Furthermore, the seven sage positions are divided into three paths: the Path of Seeing (Darsanamarga), the Path of Cultivation (Bhavanamarga), and the Path of No More Learning (Asaiksamarga). 1. The Path of Seeing is the Eightfold Noble Path, seeing the principle and cutting off the delusions of the Truth of Suffering, reaching the fifteenth thought, like the expedient of breaking a stone. 2. The Path of Cultivation is the Seven Factors of Enlightenment, contemplating the Truth that is being severed, like the expedient of cutting the silk threads of a lotus root. 3. The Path of No More Learning is as explained before. 1. Explaining

隨信行位者。即是鈍根人入見道之名也所言鈍根者。非自智薰憑他生解名為鈍也。是人在方便道。先雖有信已未發真不名為行。行以進趣為義。從得苦忍真明十五剎那。進趣見真名隨信行。故說但有近行人無遠行人。又若在十五心中。命終無有是處。苦法忍者。欲界見斷十使對治。是法是則初無漏無礙道也。複次世間第一法。次第不作不向不行。已能捨邪業邪趣邪見也。又復世間第一法分別苦法忍。作五種定。謂地定行定緣定剎那定次第緣定。次第緣定者。世間第一法后即入苦忍也。雜心偈云。謂色無色苦集滅道亦然。此法無間等是說十六心。十五心成屬見道。第十六心即屬修道也。若謂不應然者。如盡智成。亦應屬無學道也。是信行人見道十五心。亦名八人地。八忍具足智少一分。即是須陀洹向。向亦名行中須陀洹也。二明隨法行位者。即是利根人入見道之名也。言利根者。自以智薰見理斷結。故云利也。本在方便道中。能自用觀智觀四真諦法。但未發真不名為行。因世間第一法發苦忍真明。十五剎那進趣見真。故名法行也。分別法行類前信行。解釋可知。但鈍根憑他生解自智少觀察。利根自智多觀察為異耳。三明信解位者。即是信行人。入修道轉名信解人也。鈍根憑他信進發真解。故名信解。此信解人證果有三。

【現代漢語翻譯】現代漢語譯本隨信行位者，指的是鈍根之人進入見道位的名稱。所說的鈍根，並非指依靠自身智慧，而是憑藉他人教導而生理解，才稱為鈍根。這種人在方便道中，先前雖然有信，但尚未真正發起，因此不稱為『行』。『行』以進取為義。從獲得苦忍的真正明悟開始，在十五個剎那間，進取見真，名為隨信行。所以說只有接近的人，沒有遠離的人。而且如果在十五心中命終，是不可能的。苦法忍，是針對欲界見斷的十使煩惱的對治。這個法則是最初的無漏無礙之道。進一步說，世間第一法，次第上不作意、不趨向、不行進。已經能夠捨棄邪業、邪趣、邪見。而且世間第一法，分別苦法忍，可以分為五種決定：地決定、行決定、緣決定、剎那決定、次第緣決定。次第緣決定指的是，世間第一法之後立即進入苦忍。雜心偈說：『所謂色、無色、苦、集、滅、道也是這樣。』這指的是十六心。十五心成就，屬於見道。第十六心就屬於修道。如果說不應該是這樣，那麼如同盡智成就，也應該屬於無學道。這個信行人見道的十五心，也稱為八人地。八忍具足，智慧少一分，就是須陀洹向。『向』也稱為行中的須陀洹。二、說明隨法行位者，指的是利根之人進入見道位的名稱。所說的利根，是指依靠自身智慧觀察事理，斷除煩惱，所以稱為利根。原本在方便道中，能夠自己運用觀智觀察四真諦法，但尚未真正發起，因此不稱為『行』。因為世間第一法發起苦忍的真正明悟，在十五個剎那間進取見真，所以稱為法行。分別法行，類似於前面的信行，解釋可以參照。只是鈍根憑藉他人教導而生理解，自身智慧少觀察；利根自身智慧多觀察，這是他們的區別。三、說明信解位者，指的是信行人進入修道后，轉名為信解人。鈍根憑藉他人之信，進取而發起真正的理解，所以稱為信解。這個信解人證果有三種。

【English Translation】 English version 'Follower-by-faith' (Suixinxing) refers to the name for a person of dull faculties entering the Path of Seeing (Jian Dao). The so-called 'dull faculties' does not mean relying on one's own wisdom, but rather relying on others' teachings to generate understanding, which is called 'dull'. Such a person, in the Path of Expediency (Fangbian Dao), although having faith beforehand, has not yet truly initiated it, so it is not called 'practice' (Xing). 'Practice' means to advance. From obtaining the true understanding of 'suffering-acceptance' (Ku Ren), in fifteen moments (Kshana), advancing towards seeing the truth is called 'following-by-faith'. Therefore, it is said that there are only those who are close, not those who are far away. Moreover, if one dies within these fifteen moments, it is impossible. 'Suffering-acceptance' is the antidote to the ten fetters (Shi Shi) that are severed in the Desire Realm (Yu Jie). This Dharma is the initial un-outflow, unobstructed path. Furthermore, the 'Highest Mundane Dharma' (Shijian Diyi Fa) does not intentionally create, aim towards, or advance in sequence. One is already able to abandon evil karma, evil destinies, and evil views. Moreover, the 'Highest Mundane Dharma', distinguishing 'suffering-acceptance', can be divided into five kinds of determination: determination of ground, determination of practice, determination of condition, determination of moment, and determination of sequential condition. 'Determination of sequential condition' refers to entering 'suffering-acceptance' immediately after the 'Highest Mundane Dharma'. The Miscellaneous Abhidharma Heart Treatise (Zaxin Jie) says: 'So-called form, formless, suffering, accumulation, cessation, path are also like this.' This refers to the sixteen minds. The accomplishment of fifteen minds belongs to the Path of Seeing. The sixteenth mind belongs to the Path of Cultivation. If it is said that it should not be so, then like the accomplishment of exhaustive knowledge, it should also belong to the Path of No-More-Learning (Wu Xue Dao). These fifteen minds of the 'follower-by-faith' in the Path of Seeing are also called the 'ground of eight persons' (Ba Ren Di). Having the eight acceptances (Ba Ren) complete, with one part less of wisdom, is the 'stream-enterer-in-progress' (Srotapanna-anga). 'In-progress' is also called 'stream-enterer in practice'. Second, 'follower-by-dharma' (Suifaxing) refers to the name for a person of sharp faculties entering the Path of Seeing. The so-called 'sharp faculties' refers to relying on one's own wisdom to observe principles and sever fetters, hence it is called 'sharp'. Originally in the Path of Expediency, one is able to use one's own wisdom to observe the Four Noble Truths (Si Di), but not yet truly initiated, so it is not called 'practice'. Because the 'Highest Mundane Dharma' initiates the true understanding of 'suffering-acceptance', in fifteen moments advancing towards seeing the truth, it is called 'follower-by-dharma'. Distinguishing the 'follower-by-dharma' is similar to the previous 'follower-by-faith', and the explanation can be referred to. The only difference is that the dull faculties rely on others' teachings to generate understanding, with less observation of one's own wisdom; the sharp faculties have more observation of one's own wisdom. Third, 'faith-liberated' (Xinjie) refers to the name for a 'follower-by-faith' who, upon entering the Path of Cultivation, transforms into a 'faith-liberated' person. The dull faculties rely on others' faith, advancing and initiating true understanding, hence it is called 'faith-liberated'. This 'faith-liberated' person has three types of fruit attainment.

一證須陀洹果。二證斯陀含果。三證阿那含果。一明信解證須陀洹果者。第十六道比智相應。即證須陀洹果也。須陀洹天竺之言。此翻修習無漏。若成論明猶是見道。若數人明義。證果即入修道。即用此一往釋修習無漏義便也。若見所斷略說三結盡。廣說八十八使盡名須陀洹。受生生死七返終不至八生。二明信解證斯陀含果。有二種。一向二果。一向者從初果心后。更修十六諦觀。七菩提行現前。即此世無漏斷煩惱一品。無礙斷欲界煩惱一品二品。無礙斷二品乃至五品。皆是斯陀含向。亦名勝進須陀洹。約此說家家也。二果者若斷六品盡。證欲界第六品解脫。即是斯陀含果也。斯陀含天竺之言。此翻云薄。欲界煩惱分為九品。前六品盡餘三品在。前斷已多所。未斷少。故名為薄。三明信解人證阿那含。亦有二種。一向二果。一向者若斷欲界七品乃至八品。皆是阿那含向。亦名勝進斯陀含。約此說一種子也。二明果者。九無礙斷欲界結。證第九解脫。即名阿那含果也。阿那含者天竺之言。此翻云不還。此人慾界五下分結盡。更不還生欲界。故言不還也。複次須陀洹有三種。一行中須陀洹。即是須陀洹向。二住果正是須陀洹果也。三勝進勝進須陀洹。亦名家家。即是斯陀含向也。斯陀含但有二種。一住果。二勝進。勝進斯

【現代漢語翻譯】現代漢語譯本：一、證得須陀洹果（Sotapanna-phala，預流果）。二、證得斯陀含果（Sakadagami-phala，一來果）。三、證得阿那含果（Anagami-phala，不還果）。一、闡明信解證得須陀洹果的人，在第十六道比智相應時，就證得了須陀洹果。須陀洹是天竺語，這裡翻譯為修習無漏。如果按照《成實論》的說法，這仍然是見道。如果按照數論者的說法，證得果位就進入了修道。因此，可以用這種方式來解釋修習無漏的含義。如果說見所斷的煩惱，簡略地說就是斷除了三結（身見、戒禁取見、疑），廣義地說就是斷除了八十八使，就稱為須陀洹。受生的生死最多七次，最終不會有第八次受生。二、闡明信解證得斯陀含果的人，有兩種情況：一是向果，二是果。向果是指從初果心之後，進一步修習十六諦觀，七菩提行現前。此時，以無漏智慧斷除煩惱一品，或者以無礙智斷除欲界煩惱一品、二品，乃至五品，都屬於斯陀含向，也稱為勝進須陀洹。根據這種情況，稱為『家家』。果是指斷除了六品煩惱，證得欲界第六品的解脫，這就是斯陀含果。斯陀含是天竺語，這裡翻譯為『薄』。欲界煩惱分為九品，斷除了前六品，還剩下三品。因為已經斷除了大部分，剩下的很少，所以稱為『薄』。三、闡明信解證得阿那含果的人，也有兩種情況：一是向果，二是果。向果是指斷除了欲界七品乃至八品煩惱，都屬於阿那含向，也稱為勝進斯陀含。根據這種情況，稱為『一種子』。果是指以九無礙智斷除欲界結，證得第九解脫，就稱為阿那含果。阿那含是天竺語，這裡翻譯為『不還』。這個人斷除了欲界五下分結（身見、戒禁取見、疑、貪慾、嗔恚），不再還生欲界，所以稱為『不還』。再次說明，須陀洹有三種：一是行中須陀洹，也就是須陀洹向；二是住果，正是須陀洹果；三是勝進須陀洹，也稱為家家，也就是斯陀含向。斯陀含只有兩種：一是住果，二是勝進。勝進斯陀含...

【English Translation】 English version: Firstly, attaining the Sotapanna-phala (stream-enterer fruit). Secondly, attaining the Sakadagami-phala (once-returner fruit). Thirdly, attaining the Anagami-phala (non-returner fruit). Firstly, explaining that one who attains the Sotapanna-phala through faith and understanding, attains the Sotapanna-phala when corresponding with the sixteenth path of knowledge. Sotapanna is a term from Tianzhu (ancient India), here translated as cultivating without outflows (of defilements). According to the Chengshi Lun (Tattvasiddhi Shastra), this is still the path of seeing. According to the numerologists, attaining the fruit is entering the path of cultivation. Therefore, this can be used to explain the meaning of cultivating without outflows. If speaking of what is severed by seeing, briefly it is said that the three fetters (self-view, attachment to rites and rituals, and doubt) are exhausted. Broadly speaking, the eighty-eight bonds are exhausted, which is called Sotapanna. The cycle of birth and death will be at most seven times, and ultimately there will be no eighth birth. Secondly, explaining that one who attains the Sakadagami-phala through faith and understanding has two situations: one is the path towards the fruit, and the other is the fruit. The path towards the fruit refers to, after the initial fruit mind, further cultivating the sixteen aspects of the Four Noble Truths, with the seven factors of enlightenment manifesting. At this time, with non-outflow wisdom, one severs one grade of defilements, or with unobstructed wisdom, one severs one or two grades of desire realm defilements, up to five grades, all of which belong to the path towards Sakadagami, also called 'superior progress Sotapanna'. According to this situation, it is called 'householder'. The fruit refers to severing six grades of defilements, attaining liberation from the sixth grade of the desire realm, which is the Sakadagami-phala. Sakadagami is a term from Tianzhu, here translated as 'thin'. Desire realm defilements are divided into nine grades. Having severed the first six grades, three grades remain. Because most have already been severed, and little remains, it is called 'thin'. Thirdly, explaining that one who attains the Anagami-phala through faith and understanding also has two situations: one is the path towards the fruit, and the other is the fruit. The path towards the fruit refers to severing seven or eight grades of desire realm defilements, all of which belong to the path towards Anagami, also called 'superior progress Sakadagami'. According to this situation, it is called 'one-seed'. The fruit refers to severing the desire realm bonds with nine unobstructed wisdoms, attaining the ninth liberation, which is called Anagami-phala. Anagami is a term from Tianzhu, here translated as 'non-returner'. This person has exhausted the five lower fetters (self-view, attachment to rites and rituals, doubt, sensual desire, and ill-will) of the desire realm, and will no longer return to be born in the desire realm, so it is called 'non-returner'. Furthermore, there are three types of Sotapanna: one is the Sotapanna on the path, which is the path towards Sotapanna; two is abiding in the fruit, which is precisely the Sotapanna-phala; three is the superior progress Sotapanna, also called householder, which is the path towards Sakadagami. There are only two types of Sakadagami: one is abiding in the fruit, and the other is superior progress. Superior progress Sakadagami...

陀含亦名一種子。即阿那含向也。阿那含亦有二種。一住果。二勝進。勝進阿那含。進斷五上分結。所謂色染無色染等結。即阿羅漢向也。阿羅漢但有一住果問曰。此說次第得果。毗曇明超越得果。云何分別。答曰。若凡夫時。斷欲界結六品乃至八品盡。未入見諦道。后發苦忍真明。十五心中是斯陀含向。十六心即證斯陀含果也若凡夫時。先斷欲界第九品乃至無所有處盡后入見諦十五心。名阿那含向。第十六心即證阿那含果。此是超越人不證前二果也雖是信解是鈍根。而有五種根性不同。所謂退思護住勝進也。若證阿那含果。復有五種般及七種般八種般。五種般者。一中般。二生般。三行般。四不行般。五上流般也。七種般者。開中般為三種也。八種般者。五種如前。具足現般無色般不定般也。四明見得次位者。法行人轉入修道。名為見得。是利根人。自以慧薰見法得理。故名見得。是見得人在思惟道。次第證三果。超越得二果。亦如信解中分別。但以利根。不藉聞法不假眾緣具。自能見法得理為異也。見得利根。但是不動根性。若證阿那含果。亦有五種般及七種八種不同也。五明身證位者。還是信解見得二人。入思惟道。用無漏智斷五下分結。五上分結故發四禪四無色定。即用共念處。修八背舍八勝處十一切處入九

【現代漢語翻譯】現代漢語譯本『陀含』（S陀含，梵文：Sakrdāgāmin），也稱為『一種子』，指的是斯陀含向（Sakrdāgāmin-pratipannaka）。斯陀含（Sakrdāgāmin）也有兩種：一種是安住于果位（Sakrdāgāmin-phala）的，另一種是勝進的。勝進的阿那含（Anāgāmin），會進一步斷除五上分結（pañca-ūrdhvabhāgīya-samyojana），也就是對色界（rūpa-dhātu）的貪染、對無色界（arūpa-dhātu）的貪染等結縛，這也就是阿羅漢向（Arhat-pratipannaka）。阿羅漢（Arhat）只有一種，即安住于果位。問：這裡說的是次第得果，而《阿毗達摩》（Abhidharma）中說明的是超越得果，應該如何區分？答：如果凡夫（prthag-jana）時期，斷除了欲界（kāma-dhātu）的六品乃至八品結縛，但還沒有進入見諦道（darśana-mārga），之後生起苦忍（duhkha-ksānti）的真智光明，在十五心中是斯陀含向，第十六心就證得斯陀含果。如果凡夫時期，先斷除了欲界的第九品乃至無所有處（ākiñcanyāyatana）的結縛，之後進入見諦十五心，這稱為阿那含向，第十六心就證得阿那含果，這就是超越之人，不證得前二果。雖然是信解（sraddhānusārin），是鈍根（mrdu-indriya），但有五種根性不同，也就是退（hāni）、思（sthiti）、護（visesa）、住（nirvedha-bhāgīya）、勝進（agga）。如果證得阿那含果，又有五種般（antarāparinibbāyin）及七種般、八種般。五種般是：一、中般（antarāparinibbāyin），二、生般（upahacca-parinibbāyin），三、行般（asankhāra-parinibbāyin），四、不行般（sasankhāra-parinibbāyin），五、上流般（uddhamsota-parinibbāyin）。七種般是將中般分為三種。八種般是：五種如前，加上具足現般（sābhisamaya-parinibbāyin）、無色般（arūpa-parinibbāyin）、不定般（aniyatagāmī）。四、說明見得（drsti-prāpta）的次位：法行人（dharmānusārin）轉入修道（bhāvanā-mārga），稱為見得，是利根（tikshna-indriya）之人。自己通過智慧熏習，見法得理，所以稱為見得。見得之人在思惟道（bhāvanā-mārga）中，次第證得三果，超越得二果，也如信解中分別，只是因為是利根，不憑藉聽聞佛法，不假借眾緣具足，自己能夠見法得理，這是不同之處。見得是利根，但是不動根性。如果證得阿那含果，也有五種般及七種、八種不同。五、說明身證（kāya-sākṣin）位：還是信解、見得二人，進入思惟道，用無漏智（anāsrava-jñāna）斷除五下分結（pañca-avarabhāgīya-samyojana）、五上分結，所以發起四禪（dhyāna）、四無色定（arūpa-samāpatti），就用共念處（smrtyupasthāna），修八背舍（vimoksha）、八勝處（abhibhāyatana）、十一切處（kṛtsnāyatana）進入九

【English Translation】 English version 'Tuo Han' (陀含, Tuo Han, Sanskrit: Sakrdāgāmin), is also called 'one seed'. It refers to the Sakrdāgāmin-pratipannaka (斯陀含向, Stream-enterer aspirant). There are also two types of Sakrdāgāmin (斯陀含): one who dwells in the fruit (Sakrdāgāmin-phala, Stream-enterer fruition), and one who is progressing (勝進). The progressing Anāgāmin (阿那含, Non-Returner) further severs the five higher fetters (pañca-ūrdhvabhāgīya-samyojana), namely the attachment to the realm of form (rūpa-dhātu, 色界), the attachment to the formless realm (arūpa-dhātu, 無色界), and other fetters. This is also the Arhat-pratipannaka (阿羅漢向, Arhat aspirant). The Arhat (阿羅漢, Arhat) has only one type, which is dwelling in the fruit. Question: This speaks of attaining the fruit in sequence, while the Abhidharma (阿毗達摩) explains attaining the fruit by transcendence. How should they be distinguished? Answer: If, in the state of an ordinary person (prthag-jana, 凡夫), one severs six to eight grades of fetters of the desire realm (kāma-dhātu, 欲界), but has not yet entered the path of seeing the truth (darśana-mārga, 見諦道), and then generates the true wisdom light of suffering forbearance (duhkha-ksānti, 苦忍), in the fifteenth thought-moment, one is a Sakrdāgāmin-pratipannaka, and in the sixteenth thought-moment, one attains the Sakrdāgāmin-phala. If, in the state of an ordinary person, one first severs the ninth grade of the desire realm up to the realm of nothingness (ākiñcanyāyatana, 無所有處), and then enters the fifteen thought-moments of seeing the truth, this is called Anāgāmin-pratipannaka, and in the sixteenth thought-moment, one attains the Anāgāmin-phala. This is a transcendent person who does not attain the previous two fruits. Although one is a follower by faith (sraddhānusārin, 信解), and is of dull faculties (mrdu-indriya, 鈍根), there are five different root natures, namely decline (hāni, 退), stability (sthiti, 思), protection (visesa, 護), abiding (nirvedha-bhāgīya, 住), and progress (agga, 勝進). If one attains the Anāgāmin-phala, there are also five types of intermediate cessation (antarāparinibbāyin, 中般), as well as seven types and eight types. The five types are: 1. Intermediate cessation, 2. Cessation upon arising, 3. Cessation with effort, 4. Cessation without effort, 5. Upward-flowing cessation. The seven types divide the intermediate cessation into three types. The eight types are: the five types as before, plus cessation with full realization (sābhisamaya-parinibbāyin, 具足現般), cessation in the formless realm (arūpa-parinibbāyin, 無色般), and cessation with uncertain destination (aniyatagāmī, 不定般). Four, explaining the sequential position of the one attained by sight (drsti-prāpta, 見得): a follower of the Dharma (dharmānusārin, 法行人) who enters the path of cultivation (bhāvanā-mārga, 修道) is called one attained by sight, who is a person of sharp faculties (tikshna-indriya, 利根). One gains understanding of the Dharma through the cultivation of wisdom, hence the name 'one attained by sight'. The one attained by sight, in the path of cultivation, sequentially attains the three fruits, and transcends to attain the two fruits, which is also distinguished as in the follower by faith, except that because one is of sharp faculties, one does not rely on hearing the Dharma, does not depend on the completeness of conditions, and is able to gain understanding of the Dharma by oneself, which is the difference. The one attained by sight is of sharp faculties, but is of an unmoving root nature. If one attains the Anāgāmin-phala, there are also five types, as well as seven and eight types. Five, explaining the position of the one who has realized it by body (kāya-sākṣin, 身證): it is still the follower by faith and the one attained by sight who enter the path of cultivation, and use the undefiled wisdom (anāsrava-jñāna, 無漏智) to sever the five lower fetters (pañca-avarabhāgīya-samyojana, 五下分結) and the five higher fetters, thus generating the four dhyānas (dhyāna, 禪) and the four formless attainments (arūpa-samāpatti, 無色定), and then use the common mindfulness (smrtyupasthāna, 念處), cultivate the eight liberations (vimoksha, 背舍), the eight mastery bases (abhibhāyatana, 勝處), and the ten all-encompassing bases (kṛtsnāyatana, 一切處) to enter the nine

次第定三空事。性兩障先已斷盡。又斷非想事障滅緣理。諸心心數法入滅盡定。得此定。故名身證阿那含所以者何。入滅盡定似涅槃法。安置身內息三界一切勞務。身證想受滅。故名身證也。若約初果解身證者。但以先於凡夫。用等智斷結。得四禪四無色定。后得見諦第十六心證阿那含果。即修共念處。還從欲界修背舍勝處一切處入九次第定。成身證也。是阿那含有二種。一者住果但是阿那含也。二者帶果行向。即是勝進阿那含也。猶名阿那含行向故。即是阿羅漢向攝。故智度論云。那含有十一種。五種阿那含正是阿那含。六種阿那含阿羅漢向攝。當知此身證阿那含。即是勝進阿那含。阿羅漢向攝。五種般那含。七種般那含。皆但有上流般。八種般那含但有現般無色般也。如是阿毗曇。約信解見得。分別數。那含乃有一萬二千九百六十種。廣說大事豈煩分別也。六明時解脫羅漢者。即是信行鈍根。待時及眾緣具方得解脫。故名時解脫。所言阿羅漢者。是天竺語。此土無翻名。含三義。一殺賊。二不生。三應供也。具此三義位居無學。阿羅漢有五種。謂隨信行生五種。退法思法護法住法勝進也。彼得二智。盡智無學智等見也。若用金剛三昧。于非想九品惑斷盡次一剎那。證非想第九解脫成盡智。次一剎那得無學等見也。

彼或時退故。不說得無生智。此五種阿羅漢。是信行種性根鈍。因中修道。必假衣食床具處所說法及人。隨順善根增進不能一切時隨所欲進也。是五種羅漢各有二種。不得滅盡定。但是慧解脫。若得滅盡定即是俱解脫。若不得滅盡定。是人因中偏修性念處觀。不修共念處觀也。若得滅盡定者是人因中。修性念觀。亦修共念處。若證果時。三明八解脫一時俱得。故名俱解脫也。七明不時解脫阿羅漢者。即是法行利根。名不動法阿羅漢也。所言不時解脫者。不動法人。一向利根因中用道。能一切時中隨所欲。進修善業不待眾具。故名不時解脫也。是人能不為煩惱所動。故名不動。是不退義成就三智。謂盡智無生智無學智等見。能用重空三昧。擊聖善法以空舍空。空定故言能擊。是不動法阿羅漢。亦有二種不同。一不得滅盡定。但名慧解脫。二若得滅盡定。即是俱解脫。若聞佛說三藏教門。修緣念處。即發四辨名無礙解脫。是名波羅蜜聲聞。能究竟具足一切阿羅漢功德也。問曰。是時不時二人。利鈍不同。云何並得俱解脫也。答曰。此簡鈍利明有難易之殊。何關簡得與不得也。此之七聖名真沙門。沙門有二種。一者直言沙門。沙門即因也。二者沙門那。沙門那者果也。或沙門有八十九。所謂見諦八忍。思惟八十一無礙也。就

【現代漢語翻譯】現代漢語譯本因為他們有時會退步，所以不能立即獲得無生智（Anutpāda-jñāna，不生之智慧）。這五種阿羅漢（Arhat，已證悟者）是信行種性，根器較鈍。他們在修道過程中，必須依賴衣食、床具、處所、說法以及他人的幫助，才能隨順善根的增長，不能隨時隨地按照自己的意願進步。這五種阿羅漢各有兩種情況：一種是未得滅盡定（Nirodha-samāpatti，止息定的狀態），只能稱為慧解脫（Prajñā-vimukti，通過智慧獲得的解脫）；另一種是已得滅盡定，即是俱解脫（Ubhaya-bhāga，同時具有智慧和禪定的解脫）。如果未得滅盡定，說明此人在修道過程中偏重於修習自性念處觀（Svalakṣaṇa-smṛtyupasthāna，專注於事物自身特性的觀禪），而沒有修習共念處觀（Sāmānya-smṛtyupasthāna，專注於事物普遍特性的觀禪）。如果已得滅盡定，說明此人在修道過程中，既修習自性念處觀，也修習共念處觀。當證得阿羅漢果位時，三明（Tisro Vidyāḥ，宿命明、天眼明、漏盡明）和八解脫（Aṣṭa Vimokṣaḥ，八種解脫）同時獲得，所以稱為俱解脫。七明不時解脫阿羅漢，指的是法行利根者，也稱為不動法阿羅漢。所謂『不時解脫』，是指不動法人一向根器銳利，在修道過程中，能夠隨時隨地按照自己的意願精進修習善業，不需要依賴外在的資具，所以稱為不時解脫。這種人不會被煩惱所動搖，所以稱為『不動』，是不退轉之義。他們成就了三種智慧，即盡智（Kṣaya-jñāna，知煩惱已盡的智慧）、無生智和無學智（Aśaikṣa-jñāna，無須再學的智慧）等。他們能夠運用重空三昧（Śūnyatā-samādhi，空性三昧），以空來捨棄聖善之法，以空來安住于空定，所以說能『擊』。這就是不動法阿羅漢。不動法阿羅漢也有兩種不同：一種是未得滅盡定，只能稱為慧解脫；另一種是已得滅盡定，即是俱解脫。如果聽聞佛陀所說的三藏教門（Tripiṭaka，經藏、律藏、論藏），修習緣念處（Pratyaya-smṛtyupasthāna，觀照因緣的念處），就能生起四辯（Catasraḥ Pratisaṃvidaḥ，法無礙辯、義無礙辯、辭無礙辯、樂說無礙辯），稱為無礙解脫（Pratisaṃvid-vimukti，具足四無礙辯的解脫）。這就是波羅蜜聲聞（Pāramitā-śrāvaka，修行圓滿的聲聞），能夠究竟具足一切阿羅漢的功德。問：『不時解脫』和『時解脫』這兩種人，根器有利有鈍，為什麼都能獲得俱解脫呢？答：這裡只是簡要說明根器鈍利在證悟上的難易程度，與能否獲得俱解脫沒有關係。這七種聖者被稱為真沙門（Śrāmaṇa，勤息，努力止息諸惡之人）。沙門有兩種：一種是直言沙門，沙門是因；另一種是沙門那（Śrāmaṇya，沙門果），沙門那是果。或者說沙門有八十九種，即見諦（Darśana-satya，見真諦）的八忍（Aṣṭa-kṣānti，八種忍），以及思惟（Bhāvanā，修習）的八十一無礙（Ekatī-aśīti pratisaṃvidā，八十一種無礙解）。

【English Translation】 English version Because they sometimes regress, they cannot immediately attain Anutpāda-jñāna (knowledge of non-arising). These five types of Arhats (worthy ones) are of the faith-follower type, with dull faculties. In their practice, they must rely on clothing, food, bedding, places, teachings, and the help of others to facilitate the growth of their wholesome roots. They cannot progress at will at all times. These five types of Arhats each have two conditions: one who has not attained Nirodha-samāpatti (cessation attainment) is only called Prajñā-vimukti (liberation by wisdom); the other who has attained Nirodha-samāpatti is called Ubhaya-bhāga (liberation by both wisdom and concentration). If one has not attained Nirodha-samāpatti, it means that in their practice, they have focused on cultivating Svalakṣaṇa-smṛtyupasthāna (mindfulness of specific characteristics) and have not cultivated Sāmānya-smṛtyupasthāna (mindfulness of general characteristics). If one has attained Nirodha-samāpatti, it means that in their practice, they have cultivated both Svalakṣaṇa-smṛtyupasthāna and Sāmānya-smṛtyupasthāna. When they attain the fruit of Arhatship, the Tisro Vidyāḥ (three knowledges: knowledge of past lives, divine eye, and extinction of defilements) and Aṣṭa Vimokṣaḥ (eight liberations) are attained simultaneously, hence they are called Ubhaya-bhāga. The seventh, the non-timely liberated Arhat, refers to those with sharp faculties who practice the Dharma, also known as the immovable Dharma Arhat. 'Non-timely liberation' means that the immovable Dharma person has always had sharp faculties and, in their practice, can diligently cultivate wholesome deeds at will at all times, without relying on external resources. Therefore, they are called non-timely liberated. Such a person cannot be moved by afflictions, hence they are called 'immovable,' which means non-regression. They achieve three knowledges, namely Kṣaya-jñāna (knowledge of the exhaustion of defilements), Anutpāda-jñāna, and Aśaikṣa-jñāna (knowledge beyond learning). They can use Śūnyatā-samādhi (emptiness samadhi) to discard even the sacred and wholesome Dharma with emptiness, and abide in emptiness samadhi with emptiness, hence it is said they can 'strike.' This is the immovable Dharma Arhat. The immovable Dharma Arhat also has two different conditions: one who has not attained Nirodha-samāpatti is only called Prajñā-vimukti; the other who has attained Nirodha-samāpatti is called Ubhaya-bhāga. If one hears the Tripiṭaka (three baskets: Sutra, Vinaya, Abhidharma) teachings spoken by the Buddha and cultivates Pratyaya-smṛtyupasthāna (mindfulness of conditions), they can generate Catasraḥ Pratisaṃvidaḥ (four kinds of eloquence: eloquence in Dharma, meaning, language, and exposition), called Pratisaṃvid-vimukti (liberation with four kinds of eloquence). This is the Pāramitā-śrāvaka (disciple who has reached the perfection), who can ultimately possess all the merits of an Arhat. Question: The 'non-timely liberated' and 'timely liberated' individuals have different levels of sharpness of faculties. Why can both attain Ubhaya-bhāga? Answer: This simply explains the ease or difficulty of enlightenment based on the sharpness or dullness of faculties, and it is not related to whether or not one can attain Ubhaya-bhāga. These seven sages are called true Śrāmaṇas (ascetics). There are two types of Śrāmaṇas: one is simply called Śrāmaṇa, which is the cause; the other is Śrāmaṇya (fruit of Śrāmaṇa), which is the result. Or it can be said that there are eighty-nine types of Śrāmaṇas, namely the Aṣṭa-kṣānti (eight acceptances) of Darśana-satya (seeing the truth), and the Ekatī-aśīti pratisaṃvidā (eighty-one kinds of unimpeded eloquence) of Bhāvanā (cultivation).

沙門那。亦有八十九。所謂見諦八智。思惟八十一解脫也。就沙門那復有二種。一有為果。八十九有為果也。二無為果。八十九無為果也。此約智斷明約智德。明八十九有為果。約斷德明八十九無為果也。略說三藏教毗曇有門。明七賢七聖位大意竟。但賢聖義多有所關。毗曇有門雖有多義無復是過。若欲分別究其支流。必須讀毗婆沙也。問曰。前說干慧位。實與舊解殊途。次明性地。見思無學。此與常途解釋。未覺有異。答曰。若干慧有異。即性地見思無學皆悉異也。譬如生人死人。若一身份是生。一切身份皆悉是生。若一身份是死。一切身份俱死。死生之殊豈非一切俱異。今明干慧。若如生人。則性地見思無學皆如生人。他明干慧若如死人。則性地見思無學皆如死人也。複次今明干慧若如死人。則性地見思無學皆如死人也。他明干慧若如生人。性地見思無學皆如生人。當用智斷合譬。始終名相如身份。何曾不同。始終智斷如生死之異何得不異。其得此意者。如人有目。日月光明照見種種色。其迷此意者如為盲人設炬。何益無目者乎。此應次明三藏教空門入道二十七賢聖位者。信法二行即是兩賢。在方便道空門發真無漏斷見惑未盡。無行即須陀洹近向見惑盡名須陀洹果。空解增明斷欲界思惟一品乃至五品。名斯陀含向

【現代漢語翻譯】現代漢語譯本：沙門那（Śrāmaṇera，小沙彌）。也有八十九種。也就是見諦八智，思惟八十一解脫。就沙門那來說，又有兩種。一是『有為果』，即八十九種有為果。二是『無為果』，即八十九種無為果。這是從智和斷的角度來說的，從智德的角度說明八十九種有為果，從斷德的角度說明八十九種無為果。簡略地說，三藏教（Tripiṭaka）的毗曇有門（Abhidharma）闡明了七賢七聖位的大意。但是賢聖的意義涉及很多方面，毗曇有門雖然有很多意義，但沒有超過這個範圍。如果想要分別研究它的支流，必須閱讀《大毗婆沙論》（Mahāvibhāṣā）。有人問：前面說的干慧位（Śuṣkavipāśyakā），確實和舊的解釋不同。接下來闡明性地（Gotrabhūmi），見思（Darśana-heya, Bhāvanā-heya）和無學（Aśaikṣa），這和通常的解釋沒有覺察到有什麼不同。回答說：如果幹慧位有不同，那麼性地、見思和無學就都不同了。譬如生人和死人，如果一身份是生，一切身份都是生；如果一身份是死，一切身份都死了。死和生的區別難道不是一切都不同嗎？現在闡明干慧位，如果像生人，那麼性地、見思和無學都像生人。如果別人闡明干慧位像死人，那麼性地、見思和無學都像死人。再次說明，現在闡明干慧位如果像死人，那麼性地、見思和無學都像死人。如果別人闡明干慧位像生人，那麼性地、見思和無學都像生人。應當用智和斷來比喻，始終的名相就像身份，怎麼會不同呢？始終的智和斷就像生死之別，怎麼會不不同呢？能夠理解這個意思的人，就像有眼睛的人，日月的光明照見種種顏色。迷惑這個意思的人，就像為盲人點燃火炬，對沒有眼睛的人有什麼用呢？接下來應該闡明三藏教空門入道的二十七賢聖位：信行（Śraddhānusārin）和法行（Dharmānusārin）就是兩賢，在方便道空門發起真正的無漏智慧，斷除見惑（Darśana-heya）但沒有斷盡。無行（Aśaikṣa）就是須陀洹（Srotaāpanna）的近向位，見惑斷盡就叫做須陀洹果（Srotaāpanna-phala）。空解增明，斷除欲界思惟惑（Kāmadhātu-bhāvanā-heya）一品乃至五品，叫做斯陀含向（Sakṛdāgāmi-pratipannaka）。

【English Translation】 English version: Śrāmaṇera (novice monk). There are also eighty-nine types. These are the eight knowledges of seeing the truth and the eighty-one liberations of contemplation. Regarding Śrāmaṇera, there are two types. First, 'conditioned result,' which is the eighty-nine conditioned results. Second, 'unconditioned result,' which is the eighty-nine unconditioned results. This is explained from the perspective of wisdom and severance. From the perspective of the virtue of wisdom, the eighty-nine conditioned results are explained. From the perspective of the virtue of severance, the eighty-nine unconditioned results are explained. Briefly speaking, the Abhidharma (Treasury of Higher Knowledge) of the Tripiṭaka (Three Baskets) teaching clarifies the general meaning of the seven worthy and seven noble positions. However, the meaning of worthy and noble involves many aspects. Although the Abhidharma has many meanings, it does not exceed this scope. If you want to separately study its branches, you must read the Mahāvibhāṣā (Great Commentary). Someone asks: The previously mentioned Śuṣkavipāśyakas (Dry Insight Practitioner) position is indeed different from the old explanation. Next, clarifying Gotrabhūmi (Lineage Ground), Darśana-heya and Bhāvanā-heya (things to be abandoned by seeing and cultivation), and Aśaikṣa (No More Learning), there is no perceived difference from the usual explanation. The answer is: If the Śuṣkavipāśyakas position is different, then Gotrabhūmi, Darśana-heya, Bhāvanā-heya, and Aśaikṣa are all different. For example, like a living person and a dead person, if one part of the body is alive, all parts of the body are alive; if one part of the body is dead, all parts of the body are dead. Isn't the difference between death and life all different? Now, clarifying the Śuṣkavipāśyakas position, if it is like a living person, then Gotrabhūmi, Darśana-heya, Bhāvanā-heya, and Aśaikṣa are all like living people. If others clarify the Śuṣkavipāśyakas position like a dead person, then Gotrabhūmi, Darśana-heya, Bhāvanā-heya, and Aśaikṣa are all like dead people. To explain again, now clarifying the Śuṣkavipāśyakas position, if it is like a dead person, then Gotrabhūmi, Darśana-heya, Bhāvanā-heya, and Aśaikṣa are all like dead people. If others clarify the Śuṣkavipāśyakas position like a living person, then Gotrabhūmi, Darśana-heya, Bhāvanā-heya, and Aśaikṣa are all like living people. One should use wisdom and severance as metaphors. The names and forms from beginning to end are like the parts of the body, how can they be different? The wisdom and severance from beginning to end are like the difference between life and death, how can they not be different? Those who can understand this meaning are like people with eyes, the light of the sun and moon illuminates and sees all kinds of colors. Those who are confused by this meaning are like lighting a torch for a blind person, what use is it to someone without eyes? Next, it should be clarified that the twenty-seven worthy and noble positions of entering the path through the emptiness gate of the Tripiṭaka teaching: Śraddhānusārin (Faith-follower) and Dharmānusārin (Doctrine-follower) are the two worthy ones. In the expedient path of the emptiness gate, they generate true non-outflow wisdom, severing Darśana-heya (defilements to be abandoned by seeing) but not completely. Aśaikṣa (No More Learning) is the approaching position of Srotaāpanna (Stream-enterer), and the complete severance of Darśana-heya is called Srotaāpanna-phala (Stream-enterer fruit). The understanding of emptiness increases, severing one to five grades of Kāmadhātu-bhāvanā-heya (defilements to be abandoned by cultivation in the desire realm), which is called Sakṛdāgāmi-pratipannaka (Once-returner on the path).

。斷六品盡即是斯陀含果。斷七品八品盡名阿那含向。欲界九品五下分盡即是阿那含果。阿那含有十一種。帶果行向即是阿羅漢向。進斷上二界思惟也。非想九品盡即是阿羅漢果。是阿羅漢有九種。賢人有二聖有二十五。合有二十七賢聖。具出成論。但事相繁多廣說摩訶衍義。昆勒門非有非空門。經不委出論不來此。豈可謬有所判。問曰。兩門不度不可懸判。空門明位勝阿毗曇。何故舍勝用劣。答曰。毗曇雖劣而是佛法根本。是故佛去世后流傳利物。且又大乘經論。破小乘用小多取毗曇有門。少用空門。故須略出毗曇有門。佛法根本賢聖之次位也。第二明三藏教辟支佛乘位者。三藏教詮生滅十二因緣之理。明辟支佛義。亦應具有四門。今但約薩婆多宗。明辟支佛乘位。即為五意。一翻譯。二分別大小。三明宿緣。四明觀法。五料簡。一翻譯者即為二意。一翻名。二解釋。一翻名者。辟支迦羅。是天竺之言。此土翻為緣覺。此人宿世福德神根勝利。學十二因緣以悟道也。二解釋者。大智論云。緣覺有二種。一獨覺。二因緣覺。一明獨覺辟支佛迦羅者。若佛不出世佛法已滅。是人先世因緣。能獨出智慧不從他聞。自以智慧得道故名獨覺。如大智度論明。有一國王出園遊戲。清旦見樹林華果。郁茂甚可愛樂。時王食已即便偃

臥。王諸婇女。皆競采華毀折樹林。時王覺已見樹林壞。內心覺悟。一切世間無常變壞。皆亦如是。且思惟是已。無漏道心朗然開發。斷諸結使。成辟支迦羅。具六神通即飛到閑靜處。山林清且曠入深禪定。受無為樂。二明因緣覺者。是人道根淳熟。藉小因緣而能覺悟。如見林壞。因此覺悟成辟支佛。大智度論意。似用此為因緣覺也。今明因緣覺者。因聞十二因緣。覺悟成辟支佛也。十二因緣有三種不同。一者三世十二因緣。二者二世十二因緣。三者一世十二因緣。三世破斷常。二世破我。一世破性也。一明三世十二因緣者。過去二因現在五果。現在三因未來二果。過去二因者。謂無明行。現在五果。謂識名色六入觸受。現在三因者。謂愛取有。未來二果者。謂生老死憂悲苦聚。是為三世合明十二因緣。是十二因緣有三種道。一煩惱道。二苦道。三業道。是三道更互為因緣。從無始已來生死不絕。至於今身。若不修觀智。未來流轉憂悲苦惱。無有邊際。若修觀智。則無明滅。乃至老死憂悲苦惱皆悉滅也。譬如千年闇室。若不置之一燈。其室方將永闇。若置之一燈則故闇皆滅。新闇不生。若聞此十二因緣發真無漏。則無明滅。乃至老死憂悲苦聚皆滅。是名因緣覺也。二次明二世十二因緣者。出大集經。佛為求辟支佛人說

【現代漢語翻譯】現代漢語譯本國王和他的妃嬪們，都爭相採摘鮮花，毀壞樹林。當時國王醒來，看到樹林被破壞，內心覺悟到一切世間都是無常變壞的，一切也都是如此。他如此思惟之後，無漏道心豁然開朗，斷除了各種煩惱，成就了辟支迦羅（Pratyekabuddha，獨覺佛），具足六神通，立即飛到閑靜之處，山林清幽而空曠，進入深深的禪定，享受無為的快樂。二、說明因緣覺者（Pratyekabuddha，獨覺佛）。這種人道根淳樸成熟，憑藉小的因緣就能覺悟。例如，看到樹林被破壞，因此覺悟而成就辟支佛。《大智度論》的意義，似乎是用這個作為因緣覺。現在說明因緣覺者，因為聽聞十二因緣，覺悟而成就辟支佛。十二因緣有三種不同：一是三世十二因緣，二是二世十二因緣，三是一世十二因緣。三世破除斷常二見，二世破除我見，一世破除自性。一、說明三世十二因緣：過去二因導致現在五果，現在三因導致未來二果。過去的二因是無明和行，現在的五果是識、名色、六入、觸、受。現在的三因是愛、取、有，未來的二果是生、老死、憂悲苦聚。這就是三世合起來說明十二因緣。這十二因緣有三種道：一是煩惱道，二是苦道，三是業道。這三種道互相為因緣，從無始以來生死不絕，直到今生。如果不修觀智，未來將繼續流轉于憂悲苦惱之中，沒有邊際。如果修觀智，那麼無明就會滅除，乃至老死憂悲苦惱都會滅除。譬如千年暗室，如果不放置一盞燈，這個房間將永遠黑暗。如果放置一盞燈，那麼過去的黑暗都會滅除，新的黑暗不會產生。如果聽聞這十二因緣而發起真正的無漏智慧，那麼無明就會滅除，乃至老死憂悲苦聚都會滅除。這叫做因緣覺。二、再次說明二世十二因緣，出自《大集經》，佛為求辟支佛的人所說。

【English Translation】 English version The king and his concubines were all vying to pick flowers, destroying the trees and forests. At that time, the king awoke and saw the forest was ruined, and he realized in his heart that all worldly things are impermanent and subject to decay, and that everything is like this. After contemplating this, his undefiled mind opened up, he severed all fetters, and became a Pratyekabuddha (Solitary Buddha), possessing the six supernormal powers. He immediately flew to a quiet place, the mountains and forests were clear and vast, and he entered deep meditation, enjoying the bliss of non-action. Second, explaining the Pratyekabuddha (Solitary Buddha). This kind of person has pure and mature roots, and can awaken through small causes and conditions. For example, seeing the forest destroyed, he awakens and becomes a Pratyekabuddha. The meaning of the Mahaprajnaparamita-sastra seems to use this as a Pratyekabuddha. Now explaining the Pratyekabuddha, because he hears the Twelve Links of Dependent Origination and awakens to become a Pratyekabuddha. There are three different types of Twelve Links of Dependent Origination: first, the Twelve Links of Dependent Origination across three lifetimes; second, the Twelve Links of Dependent Origination across two lifetimes; and third, the Twelve Links of Dependent Origination across one lifetime. The three lifetimes break the views of permanence and annihilation, the two lifetimes break the view of self, and the one lifetime breaks the view of inherent nature. First, explaining the Twelve Links of Dependent Origination across three lifetimes: two causes in the past lead to five effects in the present, and three causes in the present lead to two effects in the future. The two causes in the past are ignorance and action, and the five effects in the present are consciousness, name and form, the six entrances, contact, and sensation. The three causes in the present are craving, grasping, and becoming, and the two effects in the future are birth, old age, death, sorrow, grief, and suffering. This is the combined explanation of the Twelve Links of Dependent Origination across three lifetimes. These Twelve Links of Dependent Origination have three paths: first, the path of affliction; second, the path of suffering; and third, the path of karma. These three paths are mutually causal, and from beginningless time, birth and death have been continuous until this life. If one does not cultivate contemplative wisdom, one will continue to transmigrate in sorrow, grief, and suffering without end. If one cultivates contemplative wisdom, then ignorance will be extinguished, and even old age, death, sorrow, grief, and suffering will all be extinguished. It is like a dark room for a thousand years; if a lamp is not placed in it, the room will remain dark forever. If a lamp is placed in it, then all the past darkness will be extinguished, and new darkness will not arise. If one hears these Twelve Links of Dependent Origination and generates true undefiled wisdom, then ignorance will be extinguished, and even old age, death, sorrow, grief, and suffering will all be extinguished. This is called a Pratyekabuddha. Second, explaining again the Twelve Links of Dependent Origination across two lifetimes, from the Mahasamghata Sutra, spoken by the Buddha for those seeking to become Pratyekabuddhas.

也。此十二因緣。現在有十。未來有二又解。現在有九。未來有三。現在十者。一無明者大集經云。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。一命二識三暖。過去世中業緣感果。無有作者及以受者。初息出入是名無明。歌羅邏時氣息入出。有三種道。所謂口鼻二穴隨母氣息上下。七日一變息出入者。名為壽命。是名風道。不臭不爛是名為暖。是中心意名之為識。善男子。若有欲得辟支佛果。當觀如是十二因緣。二行者。復觀三受因緣。五陰十二入十八界。云何為觀。隨於念心觀息出入。觀于內身面板肌肉筋骨髓腦。如空中雲。是身內風亦復如是。有風能上有風能下。有風能滿有風能燋。有風增長。是故息之出入名為身行。以入出息從覺觀生。故名意行。和合出聲名口行也三識者。三行因緣則有識生。故名為識。四名色者。著識因緣則有四陰及以色陰故名名色。五六入者。五陰因緣識行六處。故名六入。六觸者。眼色相對故名為觸。乃至意法皆亦如是。七受者。觸因緣故念色乃至法。名之為受八愛者貪著於色乃至於法名之為愛。九取者愛因緣故四方覓求。名之為取。十有者取因緣故受於後身。故名為有。此下二因緣屬未來也。十一生

者。有因緣故有生。是名為生。十二老死者。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。若聞此因緣發真無漏。亦名因緣覺。備說具出大集經。三次明一世十二因緣者。此但約現在。隨一念心起。即具足十二因緣。亦出大集經。為辟支佛人說此因緣也。經曰。因眼見色而生愛心。名為無明。為愛造業名之為行。至心專念名為識。識共色行名為名色。六處生貪是為六入。因入求愛名之為觸。念色乃至法名之為受。若心貪著名之為愛。求是等法名之為取。此等法生名之為有。次第不斷名之為生。次第斷故名之為死。生死因緣眾苦逼切。名之為惱。乃至意法生貪亦復如是。是十二因緣一心一念。悉皆具足。若聞此因緣。心開意解發無漏慧。亦名因緣覺也。瓔珞經文又出十種十二因緣。若隨聞一種發真無漏。皆名因緣覺也。今不備出。涅槃經云。譬如老人年百二十。不堪付金意在此也。問曰。獨覺亦得悟道上來所說諸因緣不。答曰。皆由前生之宿習也。問曰。若依三種因緣教。得無漏智。即是稟教緣覺。名利根聲聞。云何生聞等三慧耶。又問。何等為生得慧。何等為方便慧耶。答云。二明分別大小不同者。此二種辟支迦羅。皆有大小不同。今明獨覺辟支迦羅。具有二種。一者本是學人。在人中生。

【現代漢語翻譯】現代漢語譯本『者。有因緣故有生。是名為生。』意思是說，因為有各種因緣條件，所以才會有生命產生，這就叫做『生』。『十二老死者。生因緣故則有老死種種諸苦。』意思是說，因為有『生』這個因緣，所以才會有衰老、死亡以及種種痛苦。這被稱為五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（眼界、耳界、鼻界、舌界、身界、意界；色界、聲界、香界、味界、觸界、法界；眼識界、耳識界、鼻識界、舌識界、身識界、意識界）和十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）的大樹。如果聽聞此因緣法而生起真實的無漏智慧，也稱為因緣覺（Pratyekabuddha）。詳細的說明可以在《大集經》中找到。『三次明一世十二因緣者。此但約現在。隨一念心起。即具足十二因緣。』意思是說，這裡只是就現在而言，隨著一個念頭的生起，就具足了十二因緣。這也出自《大集經》，是為辟支佛（Pratyekabuddha）根性的人說的。經中說：『因眼見色而生愛心，名為無明（Avidya）。為愛造業名之為行（Samskara）。至心專念名為識（Vijnana）。識共色行名為名色（Namarupa）。六處生貪是為六入（Sadayatana）。因入求愛名之為觸（Sparsa）。念色乃至法名之為受（Vedana）。若心貪著名之為愛（Trsna）。求是等法名之為取（Upadana）。此等法生名之為有（Bhava）。次第不斷名之為生（Jati）。次第斷故名之為死（Jaramarana）。生死因緣眾苦逼切。名之為惱。』乃至意法生貪也是如此。這十二因緣在一心一念中，全部具足。如果聽聞此因緣，心開意解，生起無漏智慧，也稱為因緣覺。《瓔珞經》中又列出了十種十二因緣。如果隨聞其中一種而生起真實的無漏智慧，都稱為因緣覺。這裡不一一列出。《涅槃經》中說：『譬如老人年百二十，不堪付金』，意在此處。問：獨覺（Pratyekabuddha）也能通過領悟上面所說的各種因緣而悟道嗎？答：這都是由於前生的宿習。問：如果依據三種因緣教法而獲得無漏智慧，那就是稟教緣覺，也稱為利根聲聞（Sravaka），那麼什麼是生聞等三慧呢？又問：什麼是生得慧？什麼是方便慧呢？答：二明分別大小不同者。這兩種辟支迦羅（Pratyekabuddha）有大小不同。現在說明獨覺辟支迦羅，具有兩種：一種是本來是學人，在人中出生。

【English Translation】 English version 『者。有因緣故有生。是名為生。』 means that because of various conditions, life arises, and this is called 『birth』. 『十二老死者。生因緣故則有老死種種諸苦。』 means that because of the condition of 『birth』, there is aging, death, and all kinds of suffering. This is called the great tree of the Five Skandhas (form, feeling, perception, mental formations, consciousness), the Twelve Entrances (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), the Eighteen Realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm; form realm, sound realm, smell realm, taste realm, touch realm, dharma realm; eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm), and the Twelve Nidanas (Avidya, Samskara, Vijnana, Namarupa, Sadayatana, Sparsa, Vedana, Trsna, Upadana, Bhava, Jati, Jaramarana). If one hears this Dharma of Dependent Origination and generates true, undefiled wisdom, it is also called a Pratyekabuddha (Solitary Buddha). Detailed explanations can be found in the Mahasamghata Sutra. 『三次明一世十二因緣者。此但約現在。隨一念心起。即具足十二因緣。』 means that this only refers to the present; with the arising of a single thought, the Twelve Nidanas are complete. This also comes from the Mahasamghata Sutra and is spoken for those of Pratyekabuddha nature. The sutra says: 『Because the eye sees form and generates love, this is called Avidya (ignorance). Creating karma for the sake of love is called Samskara (volitional formations). Focusing the mind intently is called Vijnana (consciousness). Consciousness together with form and action is called Namarupa (name and form). Greed arising from the six senses is called Sadayatana (six sense bases). Seeking love through the senses is called Sparsa (contact). Thinking of form and even dharma is called Vedana (feeling). If the mind is greedy for fame, it is called Trsna (craving). Seeking these dharmas is called Upadana (grasping). The arising of these dharmas is called Bhava (becoming). Continuous succession is called Jati (birth). The cessation of succession is called Jaramarana (old age and death). The suffering and oppression caused by the cycle of birth and death is called affliction.』 The same applies to greed arising from the mind and dharma. These Twelve Nidanas are all complete in a single thought. If one hears this Dependent Origination, the mind opens, and undefiled wisdom arises, it is also called a Pratyekabuddha. The Inga Sutra also lists ten types of Twelve Nidanas. If one hears any of them and generates true, undefiled wisdom, they are all called Pratyekabuddhas. They will not be listed here one by one. The Nirvana Sutra says: 『It is like an old man of one hundred and twenty years who is not fit to be entrusted with gold,』 the meaning is here. Question: Can a Pratyekabuddha also attain enlightenment by understanding the various conditions mentioned above? Answer: This is all due to the accumulated habits of previous lives. Question: If one obtains undefiled wisdom based on the three types of Dependent Origination teachings, that is a Pratyekabuddha who receives teachings, also called a Sravaka (Hearer) of sharp faculties. Then what are the three wisdoms of hearing, etc.? Also, what is innate wisdom? What is expedient wisdom? Answer: The second explanation distinguishes between large and small. These two types of Pratyekabuddhas have different sizes. Now, explaining the solitary Pratyekabuddha, there are two types: one who was originally a student, born among humans.

是時無佛佛法已滅。或須陀洹七生既滿。不受八生自悟成道。是人不名為佛。亦非羅漢。名曰小辟支迦羅。若論其道力。或有不如舍利弗等大羅漢也。二者大辟支迦羅。於二百劫中作功德。增長智慧得三十二相分。或三十一相。或三十相二十九相。乃至一相。於九種阿羅漢中智慧利根勝。于諸深法總想別想。能知能入。久修習定常樂獨處。有如是相名大辟支迦羅也。皆歷三種十二因緣。分別大小也。若因緣覺分別大小亦如是也。三明宿緣者。今此大小二種獨覺辟支迦羅。宿因植不同。或於前世。若偏修性念處。觀十二因緣。善根淳熟出無佛世。因於遠離自然獨覺。成小辟支迦羅也。若於宿世修性共二種念處。理事善根淳熟。獨覺自悟。具足三明八解脫。及六神通。成大辟支迦羅也。而其共不發四無礙辨者。禪定是內證習因符慧而發名義。是外法故。雖有宿習而不得發。皆約三種十二因緣。十種十二因緣。分別宿緣也。若生佛世聞生滅十二因緣三藏之教。即發四辨還名羅漢。在聲聞眾數。猶如迦葉舍利弗等。皆是辟支佛根性人也。亦名辟支佛。若不爾者。那得便為求辟支佛乘。說十二因緣。此人設不值佛亦自有得道故。法華經云。若人有福曾供養佛。志求勝法為說緣覺。皆是因緣覺也。根性三種十種。宿緣不同可知。四

【現代漢語翻譯】現代漢語譯本這時沒有佛，佛法已經滅盡。或者有須陀洹（Sotapanna，預流果）七次生死已經圓滿，不再受第八次生死，自己領悟成道。這樣的人不稱為佛，也不是阿羅漢（Arhat，應供），名叫小辟支迦羅（Paccekabuddha，獨覺）。如果論及其道力，或許還不如舍利弗（Sariputta）等大阿羅漢。第二種是大辟支迦羅，在二百劫中修作功德，增長智慧，得到三十二相分，或者三十一相，或者三十相，二十九相，乃至一相。在九種阿羅漢中，智慧利根殊勝，對於各種深奧的佛法，總相和別相，能夠知曉和證入。長久地修習禪定，常常喜歡獨自居住。具有這樣的相，名叫大辟支迦羅。他們都經歷三種十二因緣，來分別大小。如果因緣覺（Pratyekabuddha，緣覺）分別大小也是這樣。第三是說明宿世因緣，現在這大小兩種獨覺辟支迦羅，宿世所種的因不同。或者在前世，如果偏重修習性念處，觀察十二因緣，善根純熟，出生在沒有佛的時代，因為遠離塵囂而自然獨自覺悟，成就小辟支迦羅。如果在宿世修習性念處和共念處兩種，對於事和理的善根純熟，獨自覺悟，具足三明（Tevijja，宿命明、天眼明、漏盡明）、八解脫（Aṭṭha vimokkha，八種解脫禪定），以及六神通（Chalabhiñña，六種神通）。成就大辟支迦羅。而他們共同不發起四無礙辯（Catus-paṭisambhidā，四種無礙解說能力）的原因是，禪定是內在證悟，習因符合智慧而發起名義，是外在的法，所以雖然有宿世的習氣，卻不能夠發起。都是依據三種十二因緣，十種十二因緣，來分別宿世因緣。如果出生在有佛的時代，聽聞生滅十二因緣的三藏教法，就能夠發起四無礙辯，仍然稱為阿羅漢，在聲聞眾中，猶如迦葉（Kassapa）、舍利弗等，都是辟支佛根性的人。也可以稱為辟支佛。如果不是這樣，怎麼會爲了求辟支佛乘，而宣說十二因緣呢？這樣的人即使不遇到佛，也自然能夠得道。法華經說，如果有人有福報，曾經供養佛，立志追求殊勝的佛法，為他們宣說緣覺，都是因緣覺。根性有三種十種，宿世因緣不同，可以知曉。四

【English Translation】 English version At that time, there were no Buddhas, and the Buddha-dharma had already perished. Or a Sotapanna (須陀洹, Stream-enterer) whose seven lives are fulfilled, not undergoing an eighth life, self-awakens and attains the Path. Such a person is not called a Buddha, nor an Arhat (羅漢, Worthy One), but is called a small Paccekabuddha (辟支迦羅, Solitary Buddha). If one were to discuss their power of the Path, it might be inferior to great Arhats such as Sariputta (舍利弗). The second is the great Paccekabuddha, who cultivates merit for two hundred kalpas, increasing wisdom, and attains thirty-two aspects, or thirty-one aspects, or thirty aspects, twenty-nine aspects, or even one aspect. Among the nine types of Arhats, their sharp wisdom is superior. Regarding all profound Dharmas, they are able to know and enter into the general and specific aspects. They cultivate meditation for a long time and always enjoy solitude. Having such characteristics, they are called great Paccekabuddhas. All of them go through the three types of twelve links of dependent origination to distinguish between small and large. If the Pratyekabuddha (因緣覺, Conditioned Buddha) distinguishes between small and large, it is also like this. The third is to explain the past causes. Now, these two types of solitary Buddhas, small and large Paccekabuddhas, have different causes planted in past lives. Or in a previous life, if one focused on cultivating the nature of mindfulness, contemplating the twelve links of dependent origination, and their roots of goodness are pure and mature, they are born in a world without Buddhas, and because of being far away from the world, they naturally awaken alone, becoming a small Paccekabuddha. If in past lives, one cultivated both the nature and common types of mindfulness, and their roots of goodness in principle and practice are pure and mature, they awaken alone, fully possessing the three kinds of knowledge (三明, Tevijja: knowledge of past lives, divine eye, and extinction of outflows), the eight liberations (八解脫, Aṭṭha vimokkha: eight stages of meditative absorption), and the six supernormal powers (六神通, Chalabhiñña: six types of psychic abilities). They become great Paccekabuddhas. The reason why they do not jointly develop the four kinds of unimpeded eloquence (四無礙辨, Catus-paṭisambhidā: four kinds of analytical understanding) is that meditation is internal realization, and the cause of practice aligns with wisdom to generate meaning, which is an external Dharma. Therefore, although they have past habits, they cannot develop it. All of this is based on the three types of twelve links of dependent origination, and the ten types of twelve links of dependent origination, to distinguish past causes. If they are born in a world with Buddhas and hear the teachings of the three baskets (三藏) on the twelve links of dependent origination of arising and ceasing, they can develop the four kinds of unimpeded eloquence and are still called Arhats, among the Sravakas (聲聞, Hearers), like Kassapa (迦葉), Sariputta (舍利弗), etc., all of whom are of the nature of Paccekabuddhas. They can also be called Paccekabuddhas. If it were not so, how could one explain the twelve links of dependent origination in order to seek the Paccekabuddha vehicle? Even if such a person does not encounter a Buddha, they can naturally attain the Path. The Lotus Sutra says, 'If a person has blessings and has previously made offerings to Buddhas, and aspires to seek the supreme Dharma, explain the Pratyekabuddha to them, all of whom are Conditioned Buddhas.' The nature has three types and ten types, and the past causes are different, which can be known. Four

明觀法者。十二因緣觀法有二種。一者觀屬愛十二因緣。二觀屬見十二因緣。一觀屬愛十二因緣者。即為二意。一推尋。二觀破。一推尋者。是人聞正因緣生滅之法。信解分明覺一切。屬愛煩惱。皆是十二因緣。入定。欲息心達本源求自然慧。樂獨善寂修習停心得諸禪定。住此定中知屬愛煩惱即是無明。逆順推尋即見十二因緣。云何逆推之此貪愛因何而生。即知因受。受因何生即知因觸。如是觸因何生。即因六入。六入因名色。名色因識。識因於行。行因無明過去一切煩惱也。復順推此愛。愛能生取。因取即成有業。因此有業則有未來二十五有之生。因生有老死憂悲苦聚。輪轉無際。若因停心觀入深禪定。如是逆推尋。或時見歌羅邏初受生。乃至見過去身起業煩惱。乃至二生百千生也。順尋取有。若因禪定之力。或見未來一生乃至十百千生。若見過去未來事。其心悲感道心精進。轉復增盛也。二明觀破屬愛十二因緣者。即是性念處。歷別觀十二因緣也。性念處觀略如前說。所以者何。若觀愛即是污穢五陰性四念處。若觀受觸六入名色識。即是現在果報無記五陰性四念處。若觀於行。即是善不善五陰性四念處。若觀無明。即是過去污穢煩惱五陰性四念處。若觀于取。即是現在污五陰性四念處。若觀于有。即是現在善不善

【現代漢語翻譯】現代漢語譯本觀修明了十二因緣之法有兩種。第一種是觀修屬於愛的十二因緣，第二種是觀修屬於見的十二因緣。第一種觀修屬於愛的十二因緣，又分為兩種含義：一是推尋，二是觀破。一、推尋：此人聽聞正法中因緣生滅之理，深信理解，清楚覺察一切屬於愛的煩惱，都是十二因緣。入定后，想要止息妄心，通達事物本源，尋求自然智慧，樂於獨自修習寂靜，修習止心，獲得各種禪定。安住於此禪定中，知曉屬於愛的煩惱就是無明。逆向、順向地推尋，就能見到十二因緣。如何逆向推尋呢？此貪愛因何而生？立即知曉是因於受。受因何而生？立即知曉是因於觸。如此，觸因何而生？是因於六入。六入因名色（nāma-rūpa，精神和物質），名色因識（vijñāna，意識），識因於行（saṃskāra，行為），行因無明（avidyā，無知），也就是過去的一切煩惱。再順向推尋，此愛能生取（upādāna，執取），因取就形成有（bhava，存在、業）。因此有業，就會有未來二十五有之生。因生有老死憂悲苦聚，如此輪轉沒有邊際。如果因為止心觀修，進入深層禪定，像這樣逆向推尋，有時能見到歌羅邏（kalala，受精卵）最初受生，乃至見到過去身所起的業和煩惱，乃至二生、百千生。順向推尋取和有，如果因為禪定的力量，或許能見到未來一生乃至十百千生。如果見到過去未來的事情，他的內心會感到悲憫和感動，道心精進，更加增盛。二、明瞭觀破屬於愛的十二因緣：這就是性念處（svabhāva-smṛtyupasthāna，自性念住）。歷別地觀修十二因緣。性念處觀修大略如前所說。為什麼這麼說呢？如果觀愛，就是污穢的五陰（pañca-skandha，構成個體存在的五種要素）自性，也就是四念處（catvāri smṛtyupasthānāni，四種專注的修行）。如果觀受、觸、六入、名色、識，就是現在果報的無記五陰自性，也就是四念處。如果觀行，就是善與不善的五陰自性，也就是四念處。如果觀無明，就是過去污穢煩惱的五陰自性，也就是四念處。如果觀取，就是現在污穢的五陰自性，也就是四念處。如果觀有，就是現在善與不善的五陰

【English Translation】 English version There are two ways to contemplate the clear understanding of the twelve links of dependent origination. The first is to contemplate the twelve links related to love, and the second is to contemplate the twelve links related to views. The first, contemplating the twelve links related to love, has two meanings: first, investigation; second, contemplation and breaking through. 1. Investigation: This person, having heard the principle of arising and ceasing of dependent origination in the true Dharma, deeply believes and understands, clearly perceiving that all afflictions related to love are the twelve links of dependent origination. After entering samadhi (samādhi, a state of meditative consciousness), wanting to cease deluded thoughts, penetrate to the source of things, seek natural wisdom, delight in solitary practice of tranquility, cultivate cessation of mind, and attain various dhyanas (dhyāna, meditation). Abiding in this samadhi, knowing that afflictions related to love are ignorance (avidyā, ignorance). By investigating in reverse and forward order, one can see the twelve links of dependent origination. How to investigate in reverse order? From what does this craving arise? Immediately know that it arises from feeling (vedanā, sensation). From what does feeling arise? Immediately know that it arises from contact (sparśa, contact). Thus, from what does contact arise? It arises from the six sense bases (ṣaḍāyatana, six sense organs). The six sense bases arise from name and form (nāma-rūpa, mind and matter), name and form arise from consciousness (vijñāna, consciousness), consciousness arises from volitional formations (saṃskāra, mental formations), and volitional formations arise from ignorance (avidyā, ignorance), which is all past afflictions. Then, investigating in forward order, this love can generate grasping (upādāna, clinging), and because of grasping, existence (bhava, becoming) is formed. Because of this existence, there will be future birth in the twenty-five realms of existence. Because of birth, there is old age, death, sorrow, grief, and suffering, thus revolving without end. If, because of the contemplation of cessation of mind, one enters deep samadhi, investigating in this way in reverse order, sometimes one can see the kalala (kalala, embryo) first being conceived, and even see the karma and afflictions arising from past lives, even two lives, hundreds of thousands of lives. Investigating grasping and existence in forward order, if because of the power of samadhi, one may see one future life, or even ten, hundreds, or thousands of lives. If one sees past and future events, their heart will feel compassion and be moved, their aspiration for enlightenment will be diligent and increase even more. 2. Clearly Contemplating and Breaking Through the Twelve Links Related to Love: This is the nature of mindfulness (svabhāva-smṛtyupasthāna, intrinsic mindfulness). Contemplating the twelve links separately. The contemplation of the nature of mindfulness is roughly as described before. Why is this so? If one contemplates love, it is the defiled nature of the five skandhas (pañca-skandha, the five aggregates), which are the four foundations of mindfulness (catvāri smṛtyupasthānāni, the four establishments of mindfulness). If one contemplates feeling, contact, the six sense bases, name and form, and consciousness, it is the nature of the neutral five skandhas of present karmic retribution, which are the four foundations of mindfulness. If one contemplates volitional formations, it is the nature of the wholesome and unwholesome five skandhas, which are the four foundations of mindfulness. If one contemplates ignorance, it is the nature of the defiled afflictions of the past five skandhas, which are the four foundations of mindfulness. If one contemplates grasping, it is the defiled nature of the present five skandhas, which are the four foundations of mindfulness. If one contemplates existence, it is the wholesome and unwholesome nature of the present five skandhas.

五陰性四念處。若觀未來生老死。即是果報生無記性四念處。是則用四念處。逆順觀察十二因緣破四顛倒。顛倒若滅即是無明一切煩惱滅。以無明滅故行滅。乃至老死憂悲苦惱滅。是名用性四念處。歷別觀屬愛煩惱十二因緣之觀智也。二次明觀破屬見煩惱十二因緣者。亦為二意。一者推尋。二者觀破。一推尋者。若見神及世間常無常。亦常亦無常。非常非無常。是則現在生身邊四見。因此身邊四見。生十四難六十二見。此身邊四見即是四取。逆順尋此四取。逆尋四取。四取因四愛。四愛因四受。四受因四觸。四觸因四入。四入因四名色。四名色因四識。四識因四行。四行因四種無明。復順尋四取四取能生四有。此四有即受一切二十五有生老病死憂悲苦惱。若因停心觀得深禪定。或見過去未來生事。具如前說也。二明觀破。因性四念處觀。觀四取身邊四見。如是次第乃至無明。破過去如去不如去。亦如去亦不如去。非如去非不如去。身邊二見污穢五陰也。又順觀有四取。乃至未來生死。破有邊無邊。亦有邊亦無邊。非邊非無邊。身邊二見污穢五陰。若能如是用性四念處。破三世身邊二見之四見。即破十四難六十二見一切屬見煩惱一時皆滅。是名無明滅即行滅。乃至老死憂悲苦惱皆滅。若屬見煩惱滅。即還用前觀愛十二因

【現代漢語翻譯】現代漢語譯本：五陰性四念處（five aggregates nature four foundations of mindfulness）。如果觀察未來生老死，這就是果報所生的無記性四念處。這就是運用四念處，逆向和順向觀察十二因緣（twelve links of dependent origination），破除四顛倒（four perversions）。顛倒如果滅除，就是無明（ignorance）和一切煩惱滅除。因為無明滅除，所以行（volitional activities）滅除，乃至老死憂悲苦惱滅除。這叫做運用性四念處，歷歷分明地觀察屬於愛的煩惱的十二因緣的觀智。第二次說明觀察破除屬於見的煩惱的十二因緣，也分為兩個方面。一是推尋，二是觀破。一是推尋：如果見到神和世間是常、無常，亦常亦無常，非常非無常，這就是現在生起身邊的四見（four views）。因為這身邊四見，產生十四難（fourteen unanswerable questions）和六十二見（sixty-two views）。這身邊四見就是四取（four attachments）。逆向和順向推尋這四取。逆向推尋四取，四取的原因是四愛（four kinds of craving），四愛的原因是四受（four kinds of feeling），四受的原因是四觸（four kinds of contact），四觸的原因是四入（four entrances），四入的原因是四名色（four name and form），四名色的原因是四識（four consciousnesses），四識的原因是四行，四行的原因是四種無明。再順向推尋四取，四取能產生四有（four kinds of existence）。這四有就承受一切二十五有（twenty-five realms of existence）的生老病死憂悲苦惱。如果因為停心觀而獲得深禪定，或者見到過去未來所發生的事情，完全如前面所說。二是說明觀破。依靠性四念處觀，觀察四取和身邊四見，這樣次第乃至無明，破除過去如去不如去，亦如去亦不如去，非如去非不如去，身邊二見污穢五陰（five aggregates）。又順向觀察有四取，乃至未來生死，破除有邊無邊，亦有邊亦無邊，非邊非無邊，身邊二見污穢五陰。如果能夠這樣運用性四念處，破除三世身邊二見的四見，就破除了十四難和六十二見，一切屬於見的煩惱一時都滅除。這叫做無明滅即行滅，乃至老死憂悲苦惱都滅除。如果屬於見的煩惱滅除，就還用前面的觀察愛的十二因緣。

【English Translation】 English version: The four foundations of mindfulness based on the nature of the five aggregates. If one observes future birth, aging, and death, this is the four foundations of mindfulness of the indeterminate nature arising from karmic retribution. This is using the four foundations of mindfulness to observe the twelve links of dependent origination in reverse and forward order, breaking the four perversions. If the perversions are extinguished, then ignorance and all afflictions are extinguished. Because ignorance is extinguished, volitional activities are extinguished, and so on, until old age, death, sorrow, grief, suffering, and distress are extinguished. This is called using the four foundations of mindfulness based on nature, distinctly observing the wisdom of the twelve links of dependent origination that belong to the afflictions of love. The second explanation concerns observing and breaking the twelve links of dependent origination that belong to the afflictions of views, which also has two aspects: first, investigation; second, observation and breaking. First, investigation: If one sees the self and the world as permanent, impermanent, both permanent and impermanent, or neither permanent nor impermanent, these are the four views arising from the present body. Because of these four views arising from the body, the fourteen unanswerable questions and sixty-two views arise. These four views arising from the body are the four attachments. Investigate these four attachments in reverse and forward order. Investigating the four attachments in reverse, the cause of the four attachments is the four kinds of craving, the cause of the four kinds of craving is the four kinds of feeling, the cause of the four kinds of feeling is the four kinds of contact, the cause of the four kinds of contact is the four entrances, the cause of the four entrances is the four name and form, the cause of the four name and form is the four consciousnesses, the cause of the four consciousnesses is the four volitional activities, the cause of the four volitional activities is the four kinds of ignorance. Then, investigating the four attachments in forward order, the four attachments can produce the four kinds of existence. These four kinds of existence then undergo all the birth, aging, sickness, death, sorrow, grief, suffering, and distress of the twenty-five realms of existence. If, through stopping the mind and contemplating, one attains deep samadhi, or sees events of the past and future, it is entirely as described before. Second, explaining observation and breaking. Relying on the four foundations of mindfulness based on nature, observe the four attachments and the four views arising from the body, in this order up to ignorance, breaking the past as 'gone as it was', 'gone not as it was', 'gone both as it was and not as it was', 'gone neither as it was nor not as it was', the two views arising from the body defile the five aggregates. Furthermore, observing in forward order, there are the four attachments, up to future birth and death, breaking 'having a boundary', 'not having a boundary', 'both having and not having a boundary', 'neither having nor not having a boundary', the two views arising from the body defile the five aggregates. If one can use the four foundations of mindfulness based on nature in this way to break the four views of the two views arising from the body in the three times, then one breaks the fourteen unanswerable questions and the sixty-two views, and all afflictions belonging to views are extinguished at once. This is called ignorance extinguished, then volitional activities extinguished, and so on, until old age, death, sorrow, grief, suffering, and distress are all extinguished. If the afflictions belonging to views are extinguished, then one returns to using the previous observation of the twelve links of dependent origination of love.

緣性四念處觀。破欲愛色愛無色愛皆滅。是則三界煩惱業道滅者。名為有餘涅槃。若愛苦道滅者。則是無餘涅槃。是名用性四念處智慧。觀十二因緣入涅槃也。性念處觀法略如前說。故經云。十二因緣其義甚深。難解難見意在此也。如佛說大涅槃經時。有一外道名曰富那。問世尊言。瞿曇。汝云何令我知神及世間常乃至非常非無常。佛答言。汝若能畢故不造新。即能知神及世間常。乃至非常非無常。梵志即言。我已知竟。佛問。汝云何知。梵志答言。故名無明。新名取有。若知無明不起取有。即知神及世間常。乃至非常非無常。是時梵志求索出家。為佛弟子也。又中論明。聲聞經入第一義諦。並約觀十二因緣。破六十二見入第一義。若深得此意。不止破外人也。若佛弟子學問坐禪。發種種見取著諍論。起諸煩惱總二十五有生死之業。皆是屬見十二因緣也。覺知此者。能用性念處。撿破即能得解脫。其迷此者。十二因緣流轉生死無有邊際。故中論云。真法及說者。聽者難得。故如是則生死非有邊無邊也。共念處緣念處。助觀十二因緣。類前可知也。五明料簡者。問曰。若問曰若宿習自然覺悟者。何須佛為說十二因緣。答曰。間說則疾得。不說自悟少遲。如果熟雖應自墮。若須急取薄搖即落。問曰。辟支佛乘。何意不判果

【現代漢語翻譯】現代漢語譯本緣性四念處觀，能破除對慾望的愛（欲愛）、對色界的愛（色愛）以及對無色界的愛（無色愛），這些愛都滅盡，這就是三界中的煩惱和由煩惱產生的業的道路都滅盡，這種情況稱為有餘涅槃。如果對苦的道路的愛也滅盡，那就是無餘涅槃。這被稱為運用自性的四念處智慧，來觀察十二因緣而進入涅槃。關於自性念處觀的方法，大致如前面所說。所以經中說，『十二因緣的意義非常深奧，難以理解和見到』，意思就在這裡。就像佛陀宣說《大涅槃經》時，有一位外道名叫富那（Purana，人名），問世尊說：『瞿曇（Gotama，佛陀的姓氏），您如何能讓我知道神以及世間是常還是非常，或者既不是常也不是無常？』佛陀回答說：『你如果能夠完全停止過去的業，不再造新的業，就能知道神以及世間是常，乃至非常非無常。』這位梵志（Brahmin，指婆羅門修行者）立刻說：『我已經知道了。』佛陀問：『你是如何知道的？』梵志回答說：『過去（的業）稱為無明（Avidya， ignorance），新（的業）稱為取有（Upadana， grasping）。如果知道無明，就不再產生取有，就能知道神以及世間是常，乃至非常非無常。』當時，這位梵志請求出家，成為佛陀的弟子。此外，《中論》（Madhyamaka-karika，佛教論著）闡明，聲聞乘（Sravakayana，小乘）通過觀察十二因緣，破除六十二見（邪見），從而進入第一義諦（Paramartha-satya， ultimate truth）。如果能深刻理解這個道理，不僅能破除外道的邪見。如果佛弟子學習佛法、坐禪時，產生各種各樣的見解，並執著于這些見解，引發爭論，產生各種煩惱，造作二十五有（二十五種存在狀態）的生死之業，這些都屬於由見解產生的十二因緣。覺悟到這一點的人，能夠運用自性念處來檢查和破除這些見解，就能獲得解脫。而迷惑於此的人，就會在十二因緣中流轉生死，沒有邊際。所以《中論》說：『真正的佛法以及說法者、聽法者都難以獲得。』因此，生死既不是有邊，也不是無邊。共同念處（共念處）和緣念處（緣念處）可以輔助觀察十二因緣，其原理與前面所說類似，可以類推得知。關於五明（五種知識領域）的辨析：有人問：『如果宿世的習氣使人自然覺悟，那為什麼還需要佛陀來說十二因緣呢？』回答說：『通過佛陀的講解，就能迅速領悟；如果不講解，自己領悟就會比較遲緩。』就像成熟的果實雖然應該自己掉落，但如果需要緊急摘取，輕輕搖動就會掉落。有人問：『辟支佛乘（Pratyekabuddhayana，緣覺乘）為什麼不判果位？』

【English Translation】 English version The contemplation of the four foundations of mindfulness based on inherent nature eradicates the love of desire (kama-tanha), the love of form (rupa-tanha), and the love of formlessness (arupa-tanha). When all these loves are extinguished, it means that the afflictions and karmic paths of the three realms are extinguished, which is called Nirvana with remainder (sa-upadisesa-nirvana). If the love of the path of suffering is also extinguished, then it is Nirvana without remainder (an-upadisesa-nirvana). This is called using the wisdom of the four foundations of mindfulness based on inherent nature to contemplate the twelve links of dependent origination (dvadasanga-pratitya-samutpada) and enter Nirvana. The method of contemplating the foundations of mindfulness based on inherent nature is roughly as described earlier. Therefore, the sutra says, 'The meaning of the twelve links of dependent origination is very profound, difficult to understand and see,' and the meaning lies here. As when the Buddha was expounding the Great Nirvana Sutra (Maha-parinirvana-sutra), there was a non-Buddhist named Purana (Purana, a proper noun), who asked the World Honored One, 'Gotama (Gotama, Buddha's family name), how can you let me know whether the soul and the world are permanent or impermanent, or neither permanent nor impermanent?' The Buddha replied, 'If you can completely stop the old karma and not create new karma, then you can know whether the soul and the world are permanent, or even neither permanent nor impermanent.' The Brahmin (Brahmin, referring to a Brahman ascetic) immediately said, 'I already know.' The Buddha asked, 'How do you know?' The Brahmin replied, 'The past (karma) is called ignorance (Avidya, ignorance), and the new (karma) is called grasping (Upadana, grasping). If you know ignorance and do not arise grasping, then you can know whether the soul and the world are permanent, or even neither permanent nor impermanent.' At that time, this Brahmin requested to leave home and become a disciple of the Buddha. Furthermore, the Madhyamaka-karika (Madhyamaka-karika, a Buddhist treatise) clarifies that the Sravakayana (Sravakayana, the Hearer Vehicle) enters the ultimate truth (Paramartha-satya, ultimate truth) by observing the twelve links of dependent origination and breaking through the sixty-two views (wrong views). If one can deeply understand this principle, one can not only break through the wrong views of non-Buddhists. If Buddhist disciples generate various views while studying the Dharma and meditating, and cling to these views, causing disputes, generating various afflictions, and creating the karma of birth and death in the twenty-five existences (twenty-five states of existence), all of these belong to the twelve links of dependent origination arising from views. Those who are aware of this can use the inherent nature of mindfulness to examine and break through these views, and then attain liberation. Those who are confused by this will transmigrate in the twelve links of dependent origination, without end. Therefore, the Madhyamaka-karika says, 'The true Dharma, as well as the speaker and the listener, are difficult to obtain.' Therefore, birth and death are neither finite nor infinite. Shared mindfulness (共念處) and conditioned mindfulness (緣念處) can assist in observing the twelve links of dependent origination. The principle is similar to what was said earlier, and can be inferred. Regarding the analysis of the five sciences (five fields of knowledge): Someone asks, 'If past habits cause people to awaken naturally, then why does the Buddha need to explain the twelve links of dependent origination?' The answer is, 'Through the Buddha's explanation, one can quickly understand; if there is no explanation, one's own understanding will be slower.' Just like a ripe fruit should fall by itself, but if it needs to be picked urgently, a gentle shake will make it fall. Someone asks, 'Why doesn't the Pratyekabuddhayana (Pratyekabuddhayana, the Solitary Buddha Vehicle) judge the fruit position?'

。答曰。聲聞人鈍故判果。若辟支佛久習智慧神根利故。不須判果。譬如二人共行。其身羸者須止息處。若其身強者直到所在。故佛但說辟支佛道。不立果位也。複次總想斷結。智慧粗故但除正使。名聲聞乘。別想觀因緣。智慧細故侵除習氣。名辟支佛。複次聲聞鈍。故先觀苦諦。緣覺利故先觀集諦也。問曰。聲聞念處。別想為粗總想為勝。今何故總想為粗。別想為勝。答曰。還用別想總想歷別細觀十二因緣。故別為勝也。複次聲聞功德禪定力淺天眼極遠。但見小千國土。辟支佛久種善根禪定力深。若發天眼乃過三千。見他方世界。略明三藏教有門緣覺位竟。空門如成論。分別昆勒非空非有門。經論既不度來則不可知也。

四教義卷第六大正藏第 46 冊 No. 1929 四教義

四教義卷第七

天臺山修禪寺智顗禪師撰

第三約三藏教明菩薩位以釋凈無垢稱義者。三藏教詮因緣生滅之理。明菩薩藏義。亦應具有四門。今約毗曇有門。明大乘菩薩位。即為四意。一翻譯。二辨位。三料簡。四釋凈無垢稱義。第一翻譯。所言菩薩摩訶薩者。是天竺語。若具依彼語。應云菩提薩埵摩訶薩埵。但諸師翻譯不同。今不具述。而智度論翻云。菩提名佛道。薩埵名成眾生。摩訶言大。此人用諸

【現代漢語翻譯】答：聲聞（Śrāvaka）之人根器遲鈍，所以需要判別果位。而辟支佛（Pratyekabuddha）長期修習智慧，神根銳利，所以不需要判別果位。譬如兩個人一同趕路，身體虛弱的人需要停下來休息，而身體強壯的人則可以直接到達目的地。所以佛陀只說辟支佛道，而不設立果位。再者，總相觀想斷除煩惱結使，因為智慧粗淺，所以只能去除正使，這被稱為聲聞乘。分別觀想因緣，因為智慧精細，所以能夠侵除習氣，這被稱為辟支佛。再者，聲聞根器遲鈍，所以先觀苦諦（duhkha satya）；緣覺根器銳利，所以先觀集諦（samudaya satya）。問：聲聞的念處（smrti-upasthana），分別觀想被認為是粗略的，總相觀想被認為是殊勝的，為什麼現在總相觀想反而被認為是粗略的，分別觀想被認為是殊勝的呢？答：還是用分別觀想、總相觀想來歷別地、仔細地觀察十二因緣（dvadasanga pratityasamutpada），所以分別觀想殊勝。再者，聲聞的功德禪定力淺薄，天眼（divyacaksu）所能見到的最遠距離，也只能看到小千世界。辟支佛長期種植善根，禪定力深厚，如果發起天眼，甚至可以超過三千大千世界，見到他方世界。以上簡略地說明了三藏教（Tripitaka）有門中的緣覺位竟。空門如成論所說。分別昆勒的非空非有門，因為經論沒有傳度過來，所以不可得知。

四教義卷第六大正藏第 46 冊 No. 1929 四教義

四教義卷第七

天臺山修禪寺智顗禪師撰

第三，依據三藏教（Tripitaka）來闡明菩薩位，以解釋《凈名無垢稱經》的意義。三藏教詮釋因緣生滅的道理，闡明菩薩藏的意義，也應該具有四門。現在依據毗曇的有門，來闡明大乘菩薩位，即為四種意義：一、翻譯；二、辨位；三、料簡；四、解釋《凈名無垢稱經》的意義。第一，翻譯。所說的菩薩摩訶薩（Bodhisattva-Mahasattva），是天竺語。如果完全按照梵語，應該說是菩提薩埵摩訶薩埵（Bodhisattva-Mahasattva）。但是各位法師的翻譯不同，現在不一一敘述。而《智度論》翻譯為：菩提（Bodhi）名為佛道，薩埵（Sattva）名為成就眾生，摩訶（Maha）意為大。此人使用各種...

【English Translation】 Answer: Śrāvakas (hearers) are dull, so they need to determine the fruit. If Pratyekabuddhas (solitary Buddhas) have long practiced wisdom, their spiritual roots are sharp, so they do not need to determine the fruit. For example, if two people walk together, the weak one needs a place to rest, while the strong one goes straight to the destination. Therefore, the Buddha only speaks of the Pratyekabuddha path and does not establish fruit positions. Furthermore, general contemplation severs the bonds of affliction. Because wisdom is coarse, it only removes the fundamental afflictions, which is called the Śrāvakayāna. Separate contemplation observes conditions, and because wisdom is subtle, it encroaches upon and removes habitual tendencies, which is called the Pratyekabuddhayāna. Furthermore, Śrāvakas are dull, so they first contemplate the Truth of Suffering (duhkha satya); Pratyekabuddhas are sharp, so they first contemplate the Truth of Accumulation (samudaya satya). Question: In the mindfulness (smrti-upasthana) of the Śrāvakas, separate contemplation is considered coarse, and general contemplation is considered superior. Why is general contemplation now considered coarse, and separate contemplation considered superior? Answer: Separate and general contemplation are still used to separately and carefully observe the Twelve Links of Dependent Origination (dvadasanga pratityasamutpada), so separate contemplation is superior. Furthermore, the merit and samadhi power of the Śrāvakas are shallow, and the farthest distance that the divine eye (divyacaksu) can see is only the small chiliocosm. Pratyekabuddhas have long cultivated good roots, and their samadhi power is deep. If they develop the divine eye, they can even surpass the trichiliocosm and see other worlds. The above briefly explains the Pratyekabuddha position in the 'existing' gate of the Tripitaka (Three Baskets) teachings. The 'empty' gate is as described in the Satyasiddhi Shastra. The 'neither empty nor existing' gate of the Vaisheshika school cannot be known because the scriptures and treatises have not been transmitted.

The Sixth Scroll of the Four Teachings Taisho Tripitaka Volume 46, No. 1929, The Four Teachings

The Seventh Scroll of the Four Teachings

Composed by Chan Master Zhiyi of the Chan Monastery on Mount Tiantai

Third, explaining the Bodhisattva positions based on the Tripitaka (Three Baskets) teachings to interpret the meaning of the 'Vimalakirti Sutra'. The Tripitaka teachings explain the principle of the arising and ceasing of conditions, and clarify the meaning of the Bodhisattva-pitaka, which should also have four gates. Now, based on the 'existing' gate of the Abhidharma, the Bodhisattva positions of the Mahayana are explained, which has four meanings: 1. Translation; 2. Distinguishing positions; 3. Analysis; 4. Explaining the meaning of the 'Vimalakirti Sutra'. First, translation. The term Bodhisattva-Mahasattva is a term from India. If it is completely according to Sanskrit, it should be said Bodhisattva-Mahasattva. However, the translations of the various masters are different, and I will not describe them one by one now. The Mahaprajnaparamita Shastra translates it as: Bodhi (enlightenment) is called the Buddha path, Sattva (sentient being) is called accomplishing sentient beings, and Maha (great) means great. This person uses various...

佛大道成眾生也。又有師翻云。菩提名道。薩埵名心。摩訶名大道是以為道心大道心。而諸經論多雲菩薩摩訶薩者。什師以天竺語繁。兩句八字標名。故除三字留五字。合為一句。名菩薩摩訶薩也。但三乘菩提通名為道。而菩薩獨受大名者。以其緣四諦起慈悲四弘誓願。上求佛果下化眾生。此心矌大故別受摩訶薩埵之稱也。第二辨菩薩位。略為七意。一發菩提心。二行菩薩道。三種三十二相業。四六度成滿。五一生補處。六生兜率天。七八相成道。一發菩提心者。如釋迦牟尼菩薩。於過去世為陶師。值釋迦牟尼佛供養彼佛。又見彼佛智慧第一弟子。名舍利弗。神通第一弟子。名目揵連。多聞侍者名曰阿難。爾時陶師供養佛已。即便發菩提心。作是誓願。愿未來世我得作佛。還號釋迦牟尼。智慧弟子名舍利弗。神足弟子名目揵連。多聞侍者名阿難。可悅其愿。從是初發菩提心。即慈悲四弘誓願發也。但三藏教慈悲四弘誓願。皆緣生滅四諦而起。所言慈悲心者。一大慈心。欲與愛見二種眾生道滅之樂也。二大悲心。欲拔愛見二種眾生苦集之苦也。四弘誓願者。一未度者令度者。即是天魔外道愛見二種。六道眾生未度三界火宅之苦諦。令得度也。二未解者令解者。即是愛見二種眾生。未解愛見二十五有業。集令得解也。三未

【現代漢語翻譯】現代漢語譯本：佛陀證得大道，成就一切眾生。又有法師翻譯說：『菩提』意為『道』，『薩埵』意為『心』，『摩訶』意為『大道』，因此稱為『道心大道心』。但諸經論中多稱『菩薩摩訶薩』。鳩摩羅什法師認為天竺語繁瑣，兩句八字用以標明名稱，所以刪去三字，保留五字，合為一句，名為『菩薩摩訶薩』。然而，三乘菩提都可通稱為『道』，而菩薩獨享『大』這個名號，是因為他們緣於四諦生起慈悲四弘誓願，上求佛果，下化眾生。此心廣大，所以特別接受『摩訶薩埵』的稱謂。第二部分辨析菩薩的階位，略分為七個方面：一、發菩提心；二、行菩薩道；三、成就三十二相的業；四、圓滿六度；五、一生補處；六、生於兜率天；七、八相成道。一、發菩提心，例如釋迦牟尼（Śākyamuni）菩薩（Bodhisattva），在過去世為陶師時，遇到釋迦牟尼（Śākyamuni）佛（Buddha），供養了那位佛。又見到那位佛智慧第一的弟子，名為舍利弗（Śāriputra），神通第一的弟子，名為目犍連（Maudgalyāyana），多聞侍者名為阿難（Ānanda）。當時，陶師供養佛后，便發菩提心，立下誓願：愿未來世我能成佛，還號釋迦牟尼（Śākyamuni），智慧弟子名為舍利弗（Śāriputra），神足弟子名為目犍連（Maudgalyāyana），多聞侍者名為阿難（Ānanda）。實現了他的願望。從最初發菩提心開始，就生起了慈悲四弘誓願。但三藏教的慈悲四弘誓願，都是緣于生滅四諦而生起的。所說的慈悲心，一是大慈心，想要給予被愛見二種煩惱束縛的眾生寂滅之樂；二是大悲心，想要拔除被愛見二種煩惱束縛的眾生苦集之苦。四弘誓願是：一、未度者令度，即是讓被天魔外道愛見二種煩惱束縛的六道眾生，脫離三界火宅的苦諦，得以解脫。二、未解者令解，即是讓被愛見二種煩惱束縛的眾生，理解愛見二十五有業的集諦，得以理解。

【English Translation】 English version: The Buddha achieves the Great Way and saves all sentient beings. Another master translates it as: 'Bodhi' means 'the Way,' 'Sattva' means 'the Mind,' and 'Mahā' means 'the Great Way,' hence it is called 'the Mind of the Way, the Great Mind of the Way.' However, many sutras and treatises refer to 'Bodhisattva Mahāsattva.' The Venerable Kumārajīva believed that the term was verbose in Sanskrit, with two phrases of eight characters used to denote the name, so he removed three characters and retained five, combining them into one phrase, named 'Bodhisattva Mahāsattva.' However, the Bodhi of the Three Vehicles is generally called 'the Way,' but the Bodhisattva alone receives the title 'Great' because they arise from the Four Noble Truths, generating the Four Great Vows of compassion, seeking Buddhahood above and transforming sentient beings below. This mind is vast, so they especially receive the title 'Mahāsattva.' The second part distinguishes the stages of the Bodhisattva, briefly divided into seven aspects: 1. Arousing the Bodhi Mind; 2. Practicing the Bodhisattva Path; 3. Accomplishing the karma of the Thirty-two Marks; 4. Perfecting the Six Perfections; 5. Being a One-Life-Remaining Bodhisattva; 6. Being born in the Tuṣita Heaven; 7. Attaining enlightenment through the Eight Aspects. 1. Arousing the Bodhi Mind, for example, Śākyamuni (Śākyamuni) Bodhisattva (Bodhisattva), in a past life as a potter, encountered Śākyamuni (Śākyamuni) Buddha (Buddha) and made offerings to that Buddha. He also saw that Buddha's disciple who was foremost in wisdom, named Śāriputra (Śāriputra), the disciple who was foremost in supernatural powers, named Maudgalyāyana (Maudgalyāyana), and the attendant who was foremost in learning, named Ānanda (Ānanda). At that time, the potter, after making offerings to the Buddha, aroused the Bodhi Mind and made the vow: 'May I become a Buddha in the future, and still be named Śākyamuni (Śākyamuni), with a disciple of wisdom named Śāriputra (Śāriputra), a disciple of supernatural powers named Maudgalyāyana (Maudgalyāyana), and an attendant of great learning named Ānanda (Ānanda).' His wish was fulfilled. From the initial arousal of the Bodhi Mind, the Four Great Vows of compassion arise. However, the Four Great Vows of compassion in the Tripiṭaka teachings all arise from the Four Noble Truths of arising and ceasing. The so-called mind of compassion is, firstly, the Great Compassionate Mind, which desires to give sentient beings bound by the two kinds of afflictions of love and views the bliss of extinction; secondly, the Great Compassionate Mind, which desires to remove the suffering of sentient beings bound by the two kinds of afflictions of love and views, the suffering of accumulation. The Four Great Vows are: 1. To liberate those who are not yet liberated, that is, to liberate the sentient beings of the six realms who are bound by the two kinds of afflictions of love and views of demons and heretics, from the suffering of the Truth of Suffering in the burning house of the Three Realms, so that they may be liberated. 2. To enlighten those who are not yet enlightened, that is, to enlighten the sentient beings who are bound by the two kinds of afflictions of love and views, to understand the Truth of Accumulation of the karma of the twenty-five existences of love and views, so that they may understand.

安者令安者。即是愛見二種眾生。未安三十七品一切諸道令安道諦也。四未涅槃者令得涅槃者。此愛見二種眾生。未滅二十五有生死因果。皆令得滅諦涅槃也。若緣愛見二種眾生。生滅四諦而起慈悲四弘誓願者。即是菩薩初發菩提心也。知愛見四諦故。智慧勝諸天魔一切外道。有慈悲誓願功德故勝一切聲聞緣覺。故大智度論云。初發心以為天人師。勝出一切聲聞緣覺。二行菩薩道者。即是三阿僧祇劫行六度也。從過去釋迦牟尼佛至罽那尸棄佛時。名一阿僧祇劫。從此常離女人身。爾時不自知我當作佛不作佛。此初阿僧祇劫。即是得五停心別想總想念處之位。用性念處共念處緣念處。行六度也。三種念處義略如前說。所以者何。修性念處為壞屬愛魔業。破屬見一切智六師修共念處。欲壞愛結破神通六師修緣念處為一切愛見眾生說法。屬愛壞故一切天魔眷屬壞。愛見壞故三六十八種六師。及一切外道眷屬壞也。故用三種念處行六波羅蜜。意欲降伏天魔制諸外道。菩薩用三種念處行六度時。雖修性念處而不斷結。為生三界度眾生故。常欲多修共念處觀為得神通。成四攝法同事。調伏愛見眾生。又常多修緣念處觀。為欲成四辨說三乘法。化一切愛見眾生。共出三界火宅也。是為初阿僧祇劫修行六度。用四弘誓願安撫生死心無怯

【現代漢語翻譯】現代漢語譯本：使已安穩者更安穩，指的是對於具有愛見二種煩惱的眾生，使他們尚未安住於三十七道品的一切道法，令其安住于道諦之中。使尚未涅槃者得入涅槃，指的是對於具有愛見二種煩惱的眾生，他們尚未滅除二十五有（三界有情所處的二十五種生存環境）的生死因果，皆令其證得滅諦涅槃。如果緣于愛見二種煩惱的眾生，對生滅四諦發起慈悲四弘誓願，這就是菩薩初發菩提心。因為通達愛見與四諦的道理，所以智慧勝過諸天、天魔和一切外道。因為具有慈悲誓願的功德，所以勝過一切聲聞和緣覺。所以《大智度論》說，初發心的菩薩可以作為天人的導師，勝過一切聲聞和緣覺。二、行菩薩道，指的是經歷三大阿僧祇劫修行六度（佈施、持戒、忍辱、精進、禪定、智慧）。從過去釋迦牟尼佛到罽那尸棄佛（Krakucchanda Buddha）時，稱為一阿僧祇劫。從那時起，菩薩常常遠離女身。那時菩薩自己也不知道將來是能夠成佛還是不能成佛。這初阿僧祇劫，就是證得五停心觀（不凈觀、慈悲觀、因緣觀、數息觀、唸佛觀）、別相念處（身受心法四念處分別觀察）、總相念處（總觀四念處）的地位。運用性念處（觀自性空）、共念處（與他人共同的念處）、緣念處（觀所緣境），來修行六度。三種念處的含義大致如前所述。為什麼這樣說呢？修性念處是爲了摧毀屬於愛慾的天魔的勢力；破除屬於邪見的六師外道的勢力；修共念處，是爲了摧毀愛結，破除具有神通的六師外道；修緣念處，是爲了給一切具有愛見煩惱的眾生說法。因為屬於愛慾的勢力被摧毀，所以一切天魔及其眷屬也被摧毀；因為愛見煩惱被摧毀，所以三六十八種六師外道以及一切外道眷屬也被摧毀。所以運用三種念處修行六波羅蜜，意在降伏天魔，制服各種外道。菩薩運用三種念處修行六度時，雖然修性念處，卻不斷除煩惱，爲了在三界中度化眾生。常常想要多修共念處觀，爲了獲得神通，成就四攝法（佈施、愛語、利行、同事），調伏具有愛見煩惱的眾生。又常常多修緣念處觀，爲了成就四無礙辯才（義無礙辯、法無礙辯、辭無礙辯、樂說無礙辯），宣說三乘佛法，教化一切具有愛見煩惱的眾生，共同出離三界火宅。這就是初阿僧祇劫修行六度，用四弘誓願安撫生死之心，使其不怯懦。

【English Translation】 English version: To make those who are already secure even more secure refers to enabling beings with the two kinds of afflictions, love and wrong views, who have not yet settled in the thirty-seven factors of enlightenment, to settle in the Truth of the Path. To enable those who have not yet attained Nirvana to attain Nirvana refers to enabling beings with the two kinds of afflictions, love and wrong views, who have not yet extinguished the causes and effects of birth and death in the twenty-five realms of existence (the twenty-five environments in which sentient beings in the three realms reside), to attain the Truth of Cessation, Nirvana. If, based on beings with the two kinds of afflictions, love and wrong views, one generates the Four Great Vows of compassion towards the Four Noble Truths of arising and ceasing, this is the initial arising of Bodhicitta (the mind of enlightenment) in a Bodhisattva. Because one understands the principles of love, wrong views, and the Four Noble Truths, one's wisdom surpasses all gods, demons, and externalist paths. Because one possesses the merit of compassionate vows, one surpasses all Shravakas (Hearers) and Pratyekabuddhas (Solitary Realizers). Therefore, the Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom) says that a Bodhisattva who has initially aroused Bodhicitta can be a teacher of gods and humans, surpassing all Shravakas and Pratyekabuddhas. Secondly, practicing the Bodhisattva path refers to cultivating the Six Paramitas (perfections of giving, morality, patience, effort, concentration, and wisdom) over three Asankhyeya Kalpas (incalculable eons). From the past Shakyamuni Buddha (釋迦牟尼佛) to Krakucchanda Buddha (罽那尸棄佛), it is called one Asankhyeya Kalpa. From that time onwards, the Bodhisattva constantly avoids being reborn in a female body. At that time, the Bodhisattva does not know whether they will become a Buddha or not. This first Asankhyeya Kalpa is the stage of attaining the Five Contemplations for Stopping the Mind (contemplation of impurity, compassion, dependent origination, breath counting, and mindfulness of the Buddha), the Separate Aspects of the Four Foundations of Mindfulness (observing the body, feelings, mind, and phenomena separately), and the General Aspects of the Four Foundations of Mindfulness (observing the four foundations of mindfulness generally). One uses the Nature Mindfulness (observing the emptiness of self-nature), Common Mindfulness (mindfulness shared with others), and Conditioned Mindfulness (observing conditioned objects) to cultivate the Six Paramitas. The meaning of the three kinds of mindfulness is roughly as described earlier. Why is this so? Cultivating Nature Mindfulness is to destroy the works of the love-desire demon; to break the power of the six heretical teachers who belong to wrong views; cultivating Common Mindfulness is to destroy the bonds of love and break the six heretical teachers who possess supernatural powers; cultivating Conditioned Mindfulness is to teach the Dharma to all beings with love and wrong views. Because the power of love-desire is destroyed, all the heavenly demons and their retinues are also destroyed; because love and wrong views are destroyed, the three sixes, eighteen kinds of six heretical teachers, and all externalist retinues are also destroyed. Therefore, one uses the three kinds of mindfulness to cultivate the Six Paramitas, intending to subdue the heavenly demons and control the various externalist paths. When a Bodhisattva uses the three kinds of mindfulness to cultivate the Six Paramitas, although they cultivate Nature Mindfulness, they do not cut off afflictions, in order to be born in the three realms to liberate beings. They constantly want to cultivate more Common Mindfulness to gain supernatural powers, accomplish the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation), and tame beings with love and wrong views. They also constantly cultivate more Conditioned Mindfulness, in order to accomplish the Four Unimpeded Eloquences (unimpeded eloquence in meaning, Dharma, language, and joyful speaking), expound the Three Vehicles of Buddhism, and transform all beings with love and wrong views, so that they can jointly escape the burning house of the three realms. This is the first Asankhyeya Kalpa of cultivating the Six Paramitas, using the Four Great Vows to pacify the mind of birth and death, so that it is not timid.

弱根壞女人之業。常受丈夫之身也。爾時未發暖解位在外凡。故不自知己身當得作佛不得作佛也。次明從罽那尸棄佛至燃燈佛。為第二阿僧祇劫。是時菩薩用七莖青蓮華。供養燃燈佛。敷鹿皮衣布發掩泥。時燃燈佛便授其記。汝當來世必得作佛。名釋迦牟尼。爾時菩薩雖能自知我必作佛。而口不稱我當作佛。謂此是用暖法智慧修六度也。所以者何。因總想四念處。初得善有漏五陰。即是性地順忍初心之位。既有證法之信。故必知作佛。而用暖解修行六度。心未分明故不向他說。次明從燃燈佛。至毗婆尸佛。為第三阿僧祇劫滿。是時菩薩內心了了自知作佛。口自發言無所畏難。我于來世當得作佛。今謂此是頂法之位。行六波羅蜜四諦觀解分明。如登山頂四方顧分明。了了自知作佛。亦向他人說也。三明過三阿僧祇劫。種三十二相業。今謂此是入下忍之位。用此忍智修行六度。成百福德。用百福德成一相。以為三十二相之業因也。種三十二相業因。于下忍之位。修六波羅蜜成百福之相。以為三十二相業因也。是三十二相。于欲界閻浮提人中。受男子身。佛出世時緣佛身相故得種也。問曰。所言百福德成一相者。幾功德成一相福德耶。答曰。異解不同。難可定判。有人言。是福不可稱量不可譬喻是菩薩入三阿僧祇劫。心修大

【現代漢語翻譯】現代漢語譯本『弱根壞女人』的業報，常常會遭受轉生為丈夫的命運。這時，（菩薩）還未達到暖位的解脫，處於外凡位，因此不能自己知道自身能否成佛。接下來闡明從罽那尸棄佛（Konagamana Buddha，過去七佛之一）到燃燈佛（Dipamkara Buddha，過去佛之一）的時期，為第二個阿僧祇劫（asamkhya kalpa，無數大劫）。這時，菩薩用七莖青蓮花供養燃燈佛，鋪鹿皮衣，用頭髮遮蓋泥地。當時燃燈佛便為他授記：『你將來必定成佛，名為釋迦牟尼（Sakyamuni）。』這時菩薩雖然能夠自己知道我必定成佛，但口中不說『我將要成佛』。這指的是用暖法的智慧修習六度（six paramitas，佈施、持戒、忍辱、精進、禪定、智慧）。為什麼這樣說呢？因為總觀想四念處（four foundations of mindfulness，身、受、心、法），最初得到善的有漏五陰（five skandhas，色、受、想、行、識），這就是性地順忍初心之位。既然有了證法的信心，所以必定知道自己能成佛，而用暖解修行六度，心意還未完全分明，所以不向他人說。接下來闡明從燃燈佛到毗婆尸佛（Vipassi Buddha，過去七佛之一）的時期，為第三個阿僧祇劫圓滿。這時，菩薩內心清清楚楚地知道自己能成佛，口中自然發出言語，無所畏懼困難：『我于來世必定成佛。』現在說這是頂法之位。修行六波羅蜜，對四諦（four noble truths，苦、集、滅、道）的觀解分明，如同登上山頂，向四方顧盼分明，清清楚楚地知道自己能成佛，也向他人說。三是闡明經過三個阿僧祇劫，種下三十二相（thirty-two marks of a Buddha）的業。現在說這是進入下忍之位。用這種忍智修行六度，成就百福德。用百福德成就一相，作為三十二相的業因。種下三十二相業因，于下忍之位，修習六波羅蜜成就百福之相，作為三十二相業因。這三十二相，在欲界閻浮提（Jambudvipa，我們所居住的娑婆世界）的人中，受男子身。佛出世時，因為對佛身相的因緣，才能種下（三十二相的業因）。問：所說的百福德成就一相，是多少功德成就一相福德呢？答：不同的解釋不同，難以確定判斷。有人說，這種福德不可稱量，不可比喻，是菩薩進入三個阿僧祇劫，用心修習大

【English Translation】 English version The karma of a 'weak-rooted, bad woman' often results in being reborn as a husband. At this time, (the Bodhisattva) has not yet attained the 'warmth' stage of liberation and is still in the position of an ordinary being, so they do not know whether they will become a Buddha or not. Next, it explains that the period from Konagamana Buddha (one of the past seven Buddhas) to Dipamkara Buddha (one of the past Buddhas) is the second asamkhya kalpa (countless great eons). At this time, the Bodhisattva offered seven stems of blue lotus flowers to Dipamkara Buddha, spread a deerskin robe, and covered the mud with their hair. Then Dipamkara Buddha prophesied to them: 'In the future, you will surely become a Buddha named Sakyamuni.' At this time, although the Bodhisattva knew that they would surely become a Buddha, they did not say, 'I will become a Buddha.' This refers to using the wisdom of the 'warmth' dharma to practice the six paramitas (giving, morality, patience, diligence, concentration, and wisdom). Why is this? Because of the overall contemplation of the four foundations of mindfulness (body, feelings, mind, and dharmas), the first attainment of the wholesome, defiled five skandhas (form, feeling, perception, volition, and consciousness) is the initial position of the 'nature-ground' compliant endurance. Since they have faith in the Dharma, they surely know that they can become a Buddha, and they use the 'warmth' understanding to practice the six paramitas, but their mind is not yet clear, so they do not tell others. Next, it explains that the period from Dipamkara Buddha to Vipassi Buddha (one of the past seven Buddhas) is the completion of the third asamkhya kalpa. At this time, the Bodhisattva clearly knows in their heart that they can become a Buddha, and they naturally speak without fear or difficulty: 'In the future, I will surely become a Buddha.' Now, this is said to be the position of the 'peak' dharma. Practicing the six paramitas, the understanding of the Four Noble Truths (suffering, origin, cessation, and path) is clear, like climbing to the top of a mountain and looking clearly in all directions, clearly knowing that they can become a Buddha, and also telling others. Third, it explains that after passing through three asamkhya kalpas, the karma for the thirty-two marks (of a Buddha) is planted. Now, this is said to be entering the position of 'lower endurance'. Using this endurance-wisdom to practice the six paramitas, one accomplishes a hundred merits. Using a hundred merits to accomplish one mark is the karmic cause for the thirty-two marks. Planting the karmic cause for the thirty-two marks, in the position of 'lower endurance', one practices the six paramitas to accomplish the marks of a hundred merits, as the karmic cause for the thirty-two marks. These thirty-two marks, in the human realm of Jambudvipa (the Saha world where we live) in the desire realm, are received in a male body. When a Buddha appears in the world, it is because of the conditions of the Buddha's physical marks that one can plant (the karmic cause of the thirty-two marks). Question: What is said about a hundred merits accomplishing one mark, how many merits accomplish one merit-mark? Answer: Different interpretations differ, and it is difficult to determine. Some say that this merit is immeasurable and incomparable; it is the Bodhisattva entering three asamkhya kalpas, cultivating great

行種是三十二相因緣。以是故福無能量。唯佛能知。問曰。菩薩幾時種三十二相。答曰。極遲百劫。極疾九十一劫。弗沙佛觀釋迦菩薩自身生弟子熟。彌勒菩薩自熟弟子生。多人難度一人易化。故弗沙佛于寶窟中。放光照釋迦。菩薩釋迦菩薩尋光至弗沙佛所。於七日七夜一心觀佛。目不暫眴。但用一偈稱歎云。天地此界多門室。逝宮天處十方無。丈夫牛王大沙門。尋地山林遍無等。以苦行力超越九劫。在彌勒菩薩前成正覺也。四明六波羅蜜滿者。問曰。檀波羅蜜云何滿。答曰。一切能施無所遮礙。乃至以身施時心無所惜。如尸毗王。以身施鴿解剔皮肉。雖受痛苦。舉身上秤以贖鴿命心不悔恨。立誓自證我心無悔者。身可平復。既立誓已。天地震動身還如故。如是等菩薩本生捨身命施。心不退悔。是檀波羅蜜滿也。問曰。云何尸羅波羅蜜滿。答曰。不惜身命護持凈戒。如須陀摩王。是王精進持戒常依實語。與劫磨沙波陀大王共期。乞暇還國七日供養沙門竟。即來就終。是王期滿。為持實語戒故。趣期就死。是則為持一戒不惜身命。如是等處處因緣經說本生。菩薩因地。持戒捨身命心不悔恨。即是尸羅波羅蜜滿相。問曰。羼提波羅蜜云何滿。答曰。若人來罵。撾捶割剝支解奪命。心不起瞋。如羼提比丘常修慈忍。在林樹下

【現代漢語翻譯】現代漢語譯本行種是三十二相（San Shi Er Xiang，佛的三十二種殊勝的身體特徵）的因緣。因此福德沒有限量，只有佛才能知曉。有人問：菩薩在什麼時候種下三十二相的因？回答：最遲一百劫，最快九十一劫。弗沙佛（Fu Sha Fo）觀察到釋迦菩薩（Shi Jia Pusa）是自身生弟子熟，而彌勒菩薩（Mi Le Pusa）是自身熟弟子生，多人難以度化，一人容易教化。所以弗沙佛在寶窟中，放光照耀釋迦菩薩，釋迦菩薩尋著光來到弗沙佛處，用七天七夜一心觀佛，眼睛不眨一下，只用一首偈頌稱讚說：『天地此界多門室，逝宮天處十方無，丈夫牛王大沙門，尋地山林遍無等。』以苦行之力超越九劫，在彌勒菩薩前成正覺。四種圓滿六波羅蜜（Liu Bo Luo Mi）的情況是：有人問：檀波羅蜜（Tan Bo Luo Mi，佈施波羅蜜）如何圓滿？回答：一切都能佈施，沒有阻礙，乃至以身體佈施時，心中沒有吝惜。比如尸毗王（Shi Pi Wang），以身體施捨給鴿子，解剔皮肉，雖然承受痛苦，舉起全身放在秤上以贖鴿子的性命，心中沒有後悔。立誓自證我心沒有後悔，身體可以平復。既然立下誓言，天地震動，身體恢復如初。像這樣菩薩本生故事中捨身命佈施，心中不退悔，就是檀波羅蜜圓滿。有人問：云何尸羅波羅蜜（Shi Luo Bo Luo Mi，持戒波羅蜜）圓滿？回答：不惜身命護持清凈戒律。比如須陀摩王（Xu Tuo Mo Wang），這位國王精進持戒，常依實語。與劫磨沙波陀大王（Jie Mo Sha Bo Tuo Da Wang）約定，乞求寬限回國七日供養沙門，然後前來就死。這位國王期限已滿，爲了持守實語戒，前往赴死。這就是爲了持守一條戒律而不惜身命。像這樣處處因緣經中講述本生故事，菩薩在因地，持戒捨身命，心中不後悔，就是尸羅波羅蜜圓滿的相。有人問：羼提波羅蜜（Chan Ti Bo Luo Mi，忍辱波羅蜜）如何圓滿？回答：如果有人來謾罵、毆打、割剝、肢解、奪取性命，心中不起嗔恨。比如羼提比丘（Chan Ti Biqiu）常修慈忍，在林樹下。

【English Translation】 English version The practice of conduct is the cause and condition for the thirty-two marks (San Shi Er Xiang, the thirty-two auspicious physical characteristics of a Buddha). Therefore, the merit is immeasurable, and only the Buddha can know it. Someone asks: When does a Bodhisattva cultivate the causes for the thirty-two marks? The answer is: At the latest, in one hundred kalpas; at the earliest, in ninety-one kalpas. Buddha Fusha (Fu Sha Fo) observed that Shakyamuni Bodhisattva (Shi Jia Pusa) had disciples who were easily matured after being born, while Maitreya Bodhisattva (Mi Le Pusa) had disciples who were easily born after being matured. It is difficult to liberate many people, but easy to transform one person. Therefore, Buddha Fusha emitted light from the treasure cave, illuminating Shakyamuni Bodhisattva. Shakyamuni Bodhisattva followed the light to Buddha Fusha's location and contemplated the Buddha single-mindedly for seven days and seven nights, without blinking his eyes even for a moment, only using a single verse to praise: 'Heaven and earth, this realm has many doors and chambers; the departed palace and heavenly realms are nowhere in the ten directions; the great hero, the king of oxen, the great Shramana, searching the earth, mountains, and forests, is unparalleled.' With the power of ascetic practice, he surpassed nine kalpas and attained perfect enlightenment before Maitreya Bodhisattva. Regarding the fulfillment of the four perfections and the six Paramitas (Liu Bo Luo Mi): Someone asks: How is the Dana Paramita (Tan Bo Luo Mi, the perfection of giving) fulfilled? The answer is: One is able to give everything without any obstruction, even when giving one's body, one's heart has no reluctance. For example, King Shibi (Shi Pi Wang) gave his body to a dove, cutting off his flesh. Although he endured suffering, he raised his entire body on a scale to redeem the dove's life, and his heart had no regret. He made a vow to testify that his heart had no regret, and his body could be restored. Once the vow was made, the heavens and earth shook, and his body was restored to its original state. Like this, in the Jataka tales of the Bodhisattva, he gave up his life and body in giving, and his heart did not retreat or regret. This is the fulfillment of Dana Paramita. Someone asks: How is the Shila Paramita (Shi Luo Bo Luo Mi, the perfection of morality) fulfilled? The answer is: One does not cherish one's life but protects and upholds pure precepts. For example, King Sudama (Xu Tuo Mo Wang). This king diligently upheld the precepts and always relied on truthful speech. He made an agreement with King Kalmashapada (Jie Mo Sha Bo Tuo Da Wang), requesting a seven-day leave to return to his country to make offerings to the Shramanas, and then he would come to die. The king's term was up, and in order to uphold the precept of truthful speech, he went to his death as scheduled. This is not cherishing one's life to uphold one precept. Like this, everywhere in the causal conditions, the sutras speak of the Jataka tales, the Bodhisattva in the causal stage, upholding the precepts, giving up his life and body, and his heart has no regret. This is the aspect of the fulfillment of Shila Paramita. Someone asks: How is the Kshanti Paramita (Chan Ti Bo Luo Mi, the perfection of patience) fulfilled? The answer is: If someone comes to scold, beat, cut, dismember, or take one's life, one's heart does not arise with anger. For example, the Kshanti Bhikshu (Chan Ti Biqiu) constantly cultivated loving-kindness and patience, under the forest trees.

入禪三昧。時迦梨王。為女色故生愛弊。垢截其手足耳鼻。心忍不動。時王問言。今截解身定。能忍否。比丘答言。意實不瞋恨。王言。今誰信汝耶。比丘答曰。若實忍心不瞋恨。當令我身即尋平復。說是語時身即如故。如是等不惜身命修行忍辱。是名羼提波羅蜜滿相。問曰。毗梨耶波羅蜜云何滿。答曰。若有大心。如大施太子。為一切眾生入海采寶。從龍王得如意珠。欲將還閻浮提。雨衣服寶物佈施眾生。海神惜珠。因其睡臥即盜取其珠。將還海宮。太子覺已為此珠故。誓以此身抒大海水令海乾盡。從海神索珠心定不懈。帝釋諸天感太子心。為物精進不惜身命。即將諸天助抒海水。水遂減半。海神怖故慚愧還珠。亦如釋迦菩薩值弗沙佛。七日七夜翹一腳目不暫眴。如是等不惜身命。為物精進。是名毗梨耶波羅蜜滿相。問曰。云何名為禪波羅蜜滿相。答曰。如一切禪定自在。又如尚阇梨仙人坐禪時。無入出息。鳥于螺發中生子。不搖動乃至鳥子飛去。是名禪波羅蜜滿相。問曰。般若波羅蜜云何滿。答曰。菩薩大心分別。如劬嬪婆羅門大臣。分閻浮大地作七分。若干大城小城聚落村民。盡作七分。般若波羅蜜亦如是。是菩薩般若波羅蜜滿相。今謂此皆下忍智慧。能調伏諸根滿足六度也。所以者何。下忍智慧力強煩惱力弱

【現代漢語翻譯】現代漢語譯本：入于禪定三昧。當時迦梨王因為迷戀女色而生起愛慾和邪念，（比丘）被剜割手足耳鼻，內心忍耐不動搖。當時國王問道：『現在肢解你的身體，你真的能夠忍受嗎？』比丘回答說：『我的內心確實沒有瞋恨。』國王說：『現在誰會相信你呢？』比丘回答說：『如果我確實內心忍耐沒有瞋恨，應當讓我的身體立刻恢復如初。』說完這話，身體立刻恢復如原。像這樣不惜身命修行忍辱，這叫做羼提波羅蜜（Kshanti Paramita，忍辱波羅蜜）圓滿之相。問：毗梨耶波羅蜜（Virya Paramita，精進波羅蜜）如何圓滿？答：如果有廣大的心，就像大施太子一樣，爲了所有眾生入海采寶，從龍王那裡得到如意珠，想要帶回閻浮提（Jambudvipa，我們所居住的世界），降下衣服寶物佈施給眾生。海神吝惜寶珠，趁他睡著時就盜取了寶珠，帶回海宮。太子醒來后爲了這顆寶珠，發誓要用自己的身體舀干大海的水，讓海水乾涸，從海神那裡索要寶珠，心意堅定不懈怠。帝釋（Indra，天神之王）和諸天被太子的心感動，爲了眾生精進不惜身命，就帶領諸天幫助舀海水，海水於是減少了一半。海神因為害怕而慚愧地歸還了寶珠。也像釋迦菩薩遇到弗沙佛（Phussa Buddha）時，七日七夜單腳站立，眼睛不曾眨動。像這樣不惜身命，爲了眾生精進，這叫做毗梨耶波羅蜜圓滿之相。問：如何叫做禪波羅蜜（Dhyana Paramita，禪定波羅蜜）圓滿之相？答：就像一切禪定自在，又像尚阇梨仙人坐禪時，沒有呼吸出入，鳥在螺發中生子，（仙人）也不搖動，直到鳥子飛走。這叫做禪波羅蜜圓滿之相。問：般若波羅蜜（Prajna Paramita，智慧波羅蜜）如何圓滿？答：菩薩以廣大的心分別，就像劬嬪婆羅門大臣，將閻浮大地分成七份，若干大城小城聚落村民，都分成七份。般若波羅蜜也是這樣。這是菩薩般若波羅蜜圓滿之相。現在說這些都是下忍的智慧，能夠調伏諸根，滿足六度（Six Paramitas，六波羅蜜）。為什麼這麼說呢？因為下忍的智慧力量強大，煩惱的力量就弱小。

【English Translation】 English version: Entering into the Samadhi of Dhyana. At that time, King Kali, due to lust for women, generated love and evil thoughts. (The Bhikshu) had his hands, feet, ears, and nose cut off, yet his mind remained patient and unmoving. The king then asked, 'Now that your body is being dismembered, can you truly endure it?' The Bhikshu replied, 'Indeed, there is no hatred in my heart.' The king said, 'Who will believe you now?' The Bhikshu replied, 'If I truly have patience and no hatred in my heart, my body should immediately return to its original state.' As he spoke these words, his body immediately returned to its former condition. Like this, not cherishing his life and practicing patience and forbearance, this is called the complete aspect of Kshanti Paramita (Perfection of Patience). Question: How is Virya Paramita (Perfection of Diligence) fulfilled? Answer: If one has a great mind, like the Great Giver Prince, who entered the sea to collect treasures for all beings, obtaining a wish-fulfilling pearl from the Dragon King, intending to bring it back to Jambudvipa (the world we live in), raining down clothes and treasures to give to beings. The sea god, being stingy with the pearl, stole it while he was sleeping and took it back to the sea palace. When the prince awoke, for the sake of this pearl, he vowed to use his body to bail out the water of the great sea, causing the sea to dry up, demanding the pearl from the sea god, his mind steadfast and unyielding. Indra (King of the Gods) and the devas were moved by the prince's heart, his diligence for the sake of beings, not cherishing his life, so they led the devas to help bail out the seawater, and the water was reduced by half. The sea god, out of fear, shamefully returned the pearl. Similarly, when Shakyamuni Bodhisattva encountered Phussa Buddha, he stood on one foot for seven days and seven nights, his eyes never blinking. Like this, not cherishing his life, being diligent for the sake of beings, this is called the complete aspect of Virya Paramita. Question: How is Dhyana Paramita (Perfection of Meditation) called complete? Answer: Like being at ease in all Dhyana, and like the Rishi Shang Shali when meditating, there was no inhalation or exhalation, and birds nested in his spiral hair, (the Rishi) did not move, until the fledglings flew away. This is called the complete aspect of Dhyana Paramita. Question: How is Prajna Paramita (Perfection of Wisdom) fulfilled? Answer: The Bodhisattva discriminates with a great mind, like the minister Ku Pin, a Brahmin, who divided the land of Jambudvipa into seven parts, with several large cities, small cities, villages, and villagers, all divided into seven parts. Prajna Paramita is also like this. This is the complete aspect of the Bodhisattva's Prajna Paramita. Now, it is said that these are all the wisdom of lower patience, which can subdue the senses and fulfill the Six Paramitas (Six Perfections). Why is this so? Because the power of the wisdom of lower patience is strong, and the power of afflictions is weak.

。用此智慧修行六度。能忍六弊不惜身命成六度也。四波羅蜜滿。正是性念處力至下忍也。禪波羅蜜滿。多是共念處力至下忍也。般若波羅蜜滿。正是緣念處力至下忍也。問曰。羅漢尚不能不惜身命。修行六度。下忍智慧之力。何能成六度也。答曰。若無慈悲誓願。積劫修行之力羅漢智慧尚不能爾。何況下忍。今外緣慈悲誓願久積熏修。內有忍法智慧。助破六弊之力也。五住一生補處者。即是釋迦菩薩。在生迦葉佛所。為補處弟子。凈持禁戒行諸功德。迦葉授記次當作佛。恐此由在中忍之位也。六生兜率陀天者。舍閻浮之報。上生此天為諸天人師。于在此天用三種念處。修八勝處。為欲伏結清凈。下閻浮提。神通變化降伏天魔。四辨說法破諸外道。及度一切眾生也。此由屬中忍之位。問曰。菩薩何意。從初發心伏結至此伏而不斷也。答曰。若斷結即不得受生化物。觀無常伏結令諸煩惱脂消。用清凈心修行六度。令諸功德肥也　七下產生道者。即是三藏教明八相成道菩提果。所言八相成道者。一從兜率天下。二托胎。三出生。四出家。五降魔。六成道。七轉法輪。八入涅槃。一兜率天下者。菩薩將欲下生時。用四種觀人間。一觀時。即是人壽百歲時是佛出世之時。二觀土地。諸佛常依中國生迦維羅衛。即是百億日月之中

【現代漢語翻譯】現代漢語譯本用這種智慧修行六度（六種達到彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）。能夠忍受六種弊端，不吝惜身命，成就六度。四波羅蜜（佈施、持戒、精進、忍辱四種達到彼岸的方法）圓滿，正是性念處（觀身不凈）之力達到下忍的境界。禪波羅蜜（禪定達到彼岸的方法）圓滿，多是共念處（觀受是苦）之力達到下忍的境界。般若波羅蜜（智慧達到彼岸的方法）圓滿，正是緣念處（觀法無我）之力達到下忍的境界。問：羅漢尚且不能不吝惜身命，修行六度，下忍的智慧之力，怎麼能成就六度呢？答：如果沒有慈悲誓願，積累劫數修行之力，羅漢的智慧尚且不能做到這樣，何況是下忍。現在有外緣的慈悲誓願，長期積累熏修，內有忍法的智慧，幫助破除六種弊端的力量。五住一生補處（指修行到第五階段，一生即可成佛的菩薩）者，就是釋迦菩薩，在生於迦葉佛（過去七佛之一）處時，作為補處弟子，清凈持守禁戒，修行各種功德，迦葉佛授記他下次將成佛。恐怕這還在中忍的地位。六生兜率陀天（欲界天中的第四天）者，捨棄閻浮提（我們所居住的世界）的果報，上升到此天，作為諸天人的老師。在此天用三種念處（身受心）修行八勝處（八種禪定境界），爲了降伏煩惱，得到清凈，下到閻浮提，用神通變化降伏天魔，用四種辯才說法，破除各種外道，以及度化一切眾生。這屬於中忍的地位。問：菩薩為什麼從最初發心降伏煩惱，到這裡降伏卻不斷除呢？答：如果斷除煩惱，就不能受生化度眾生。觀察無常，降伏煩惱，使各種煩惱像脂肪一樣消融，用清凈心修行六度，使各種功德像脂肪一樣增肥。七下產生道者，就是三藏教所說的八相成道，證得菩提果。所說的八相成道是：一、從兜率天下生；二、托胎；三、出生；四、出家；五、降魔；六、成道；七、轉法輪；八、入涅槃。一、兜率天下生者，菩薩將要下生時，用四種觀察人間：一、觀察時機，就是人壽百歲時，是佛出世的時機。二、觀察土地，諸佛常依中國（指印度中部）出生，迦維羅衛（釋迦牟尼佛的出生地），就是百億日月之中

【English Translation】 English version Using this wisdom to practice the Six Perfections (Śaṭ-pāramitā) (six ways to reach the other shore: generosity, discipline, patience, diligence, concentration, and wisdom). Being able to endure the six flaws, not sparing life and limb, and accomplishing the Six Perfections. The fulfillment of the four Pāramitās (generosity, discipline, diligence, and patience) is precisely the power of the nature-mindfulness (contemplation of the impurity of the body) reaching the stage of lower endurance. The fulfillment of the concentration Pāramitā (concentration reaching the other shore) is mostly the power of the shared-mindfulness (contemplation of suffering) reaching the stage of lower endurance. The fulfillment of the wisdom Pāramitā (wisdom reaching the other shore) is precisely the power of the conditioned-mindfulness (contemplation of the non-self of phenomena) reaching the stage of lower endurance. Question: Even Arhats cannot help but cherish their lives and limbs while practicing the Six Perfections. How can the power of wisdom of lower endurance accomplish the Six Perfections? Answer: If there were no compassionate vows and the power of accumulating kalpas of practice, even the wisdom of Arhats could not do this, let alone lower endurance. Now, there are external conditions of compassionate vows, long-term accumulation and cultivation, and internally there is the wisdom of patience, which helps to break the power of the six flaws. The one who resides in the fifth stage, destined to become a Buddha in one lifetime, is Śākyamuni Bodhisattva, who, when living in the presence of Kāśyapa Buddha (one of the seven past Buddhas), as a disciple destined to become a Buddha, purely upheld the precepts and practiced various merits. Kāśyapa Buddha predicted that he would become a Buddha next. It is feared that this is still in the position of middle endurance. The one who is born in the Tuṣita Heaven (the fourth heaven in the desire realm) abandons the retribution of Jambudvīpa (the world we live in) and ascends to this heaven to be the teacher of the gods and humans. In this heaven, he uses the three mindfulnesses (body, sensation, mind) to cultivate the eight victories (eight stages of meditative absorption), in order to subdue afflictions and attain purity, descends to Jambudvīpa, uses supernatural powers to subdue the heavenly demons, uses the four kinds of eloquence to preach the Dharma, destroys various heretical paths, and liberates all sentient beings. This belongs to the position of middle endurance. Question: Why does the Bodhisattva, from the initial aspiration to subdue afflictions, subdue them up to this point but not completely eliminate them? Answer: If afflictions were eliminated, one could not be reborn to transform sentient beings. Observing impermanence, subduing afflictions, causing various afflictions to dissolve like fat, using a pure mind to practice the Six Perfections, causing various merits to fatten like fat. The one who descends to be born and attains enlightenment is the eight phases of enlightenment to achieve Bodhi fruit as explained in the Tripiṭaka teachings. The eight phases of enlightenment are: first, descending from the Tuṣita Heaven; second, entering the womb; third, being born; fourth, renouncing the household life; fifth, subduing the demons; sixth, attaining enlightenment; seventh, turning the wheel of Dharma; eighth, entering Nirvana. First, descending from the Tuṣita Heaven, when the Bodhisattva is about to descend to be born, he uses four kinds of observations of the human world: first, observing the time, that is, when human lifespan is one hundred years, it is the time for a Buddha to appear in the world; second, observing the land, Buddhas often rely on being born in central India (referring to central India), Kapilavastu (the birthplace of Śākyamuni Buddha), which is among hundreds of billions of suns and moons.

也。三觀種姓。佛生二種姓中。一剎利姓勢力大故。二婆羅門姓智慧大故。釋迦牟尼佛生剎利姓也。四觀生處。何等女人。能懷那羅延力菩薩。唯中國迦毗羅婆城凈飯王后。能懷後身菩薩。如是思惟已。后從兜率陀天下。問何故作白象形非余。二明處胎。即是正慧入母胎。一切眾生邪慧入母胎。菩薩憶念不失。故名正慧入母胎。中陰住則知中陰。入胎時。知入胎。歌羅邏時。知歌羅邏時。七日赤白精血合。安浮陀時。二七日如繭狀。伽陀時。三七日如凝酪。五胞時出生時。皆憶念不失。是名正慧入母胎。複次餘人住中陰。入母胎欲受生時。于父母生顛倒心。生不凈心。菩薩不爾。正慧明識父母相續入胎。是名正慧也。三明出胎相者。是菩薩滿足十月。正慧不失念。從右腋而出胎生墮于地。即行七步。口自發言。天上天下唯我為尊。當初生時。國中即有三十二瑞事在。瑞應經具明。乃至將示相師阿姨相太子。身具三十二相八十種好。即便悲淚。王恐不祥。問阿姨曰。我子不祥故悲淚也。仙人答曰。吉無不祥。太子相好分明。其若在家當作轉輪聖王。飛行皇帝王四天下。十善化世。其若出家。必成自然之佛度脫萬姓。但太子相好分明。必不在家作轉輪王。若其出家。必得菩提度脫天人。傷吾年老不睹佛興。故悲淚耳。所以

【現代漢語翻譯】現代漢語譯本：也。三觀種姓（出身）。佛陀出生于兩種姓中：一是剎帝利姓（Kshatriya），因為他們勢力強大；二是婆羅門姓（Brahmana），因為他們智慧廣大。釋迦牟尼佛（Sakyamuni Buddha）出生于剎帝利姓。四觀生處。什麼樣的女人能夠懷有那羅延力（Narayana）菩薩呢？只有中國的迦毗羅婆城（Kapilavastu）凈飯王（Suddhodana）的王后，才能懷有後身菩薩。這樣思惟之後，菩薩從兜率陀天（Tushita Heaven）降下。問：為什麼示現白象的形象而不是其他的呢？二、說明處胎。這是正慧入母胎。一切眾生都是以邪慧入母胎。菩薩憶念不失，所以名為正慧入母胎。住在中陰身時，知道自己住在中陰身。入胎時，知道自己入胎。歌羅邏（Kalala）時，知道自己是歌羅邏時，七日赤白精血結合。安浮陀（Arbuda）時，二七日如繭狀。伽陀（Ghana）時，三七日如凝酪。五胞時，出生時，都憶念不失。這名為正慧入母胎。再次，其他人住在中陰身，入母胎想要受生時，對父母生起顛倒心，生起不凈心。菩薩不是這樣。以正慧明識父母相續入胎，這名為正慧。三、說明出胎相。菩薩滿足十月，正慧不失念，從右腋而出胎，生下來墮于地上，即行走七步，口自發言：『天上天下唯我為尊。』當初生時，國中即有三十二種瑞事出現，在《瑞應經》中詳細說明。乃至將太子示相給阿姨相師，太子身具三十二相八十種好，阿姨相師即便悲淚。國王恐怕不祥，問阿姨說：『我的兒子不祥所以你悲淚嗎？』仙人回答說：『吉祥，沒有不祥。太子相好分明，如果在家，當作轉輪聖王（Chakravartin），飛行皇帝，統治四天下，以十善化世。如果出家，必定成就自然之佛，度脫萬姓。但太子相好分明，必定不會在家作轉輪王。如果他出家，必定得到菩提（Bodhi），度脫天人。我傷心自己年老，不能親眼看到佛陀興世，所以悲淚啊。』所以如此。

【English Translation】 English version: Also. Three contemplations on lineage (Gotra). Buddhas are born into two lineages: first, the Kshatriya lineage, because they have great power; second, the Brahmana lineage, because they have great wisdom. Shakyamuni Buddha was born into the Kshatriya lineage. Four contemplations on the place of birth. What kind of woman can conceive a Narayana-powered Bodhisattva? Only the queen of King Suddhodana of Kapilavastu in China can conceive a Bodhisattva in her next life. After contemplating in this way, the Bodhisattva descended from Tushita Heaven. Question: Why manifest in the form of a white elephant and not another? Second, explaining the dwelling in the womb. This is Right Wisdom entering the mother's womb. All sentient beings enter the mother's womb with wrong wisdom. The Bodhisattva's mindfulness is not lost, so it is called Right Wisdom entering the mother's womb. When dwelling in the intermediate state (Antarabhava), he knows he is dwelling in the intermediate state. When entering the womb, he knows he is entering the womb. In the Kalala stage, he knows it is the Kalala stage, when the red and white essence of blood combine for seven days. In the Arbuda stage, after fourteen days, it is like a cocoon. In the Ghana stage, after twenty-one days, it is like congealed cream. At the five-limb stage and at birth, his mindfulness is not lost. This is called Right Wisdom entering the mother's womb. Furthermore, when others dwell in the intermediate state and want to be born by entering the mother's womb, they generate inverted thoughts and impure thoughts towards their parents. The Bodhisattva is not like this. With Right Wisdom, he clearly recognizes the continuous connection of his parents and enters the womb. This is called Right Wisdom. Third, explaining the signs of exiting the womb. When the Bodhisattva completes ten months, his Right Wisdom does not lose mindfulness. He exits the womb from the right armpit, is born and falls to the ground, and immediately walks seven steps, uttering the words: 'Above the heavens and below the heavens, I alone am the honored one.' At the time of his initial birth, thirty-two auspicious events occurred in the country, as detailed in the 'Auspicious Response Sutra'. Even when the prince was shown to the physiognomist Asita, the prince possessed thirty-two major marks and eighty minor marks, and Asita wept with sorrow. The king, fearing misfortune, asked Asita: 'Is my son inauspicious, that you weep?' The sage replied: 'Auspicious, there is no misfortune. The prince's marks are clear and distinct. If he remains at home, he will become a Chakravartin, a flying emperor, ruling the four continents, transforming the world with the ten virtues. If he leaves home, he will surely become a naturally enlightened Buddha, liberating all beings. But the prince's marks are so clear and distinct that he will certainly not remain at home to become a Chakravartin. If he leaves home, he will surely attain Bodhi and liberate gods and humans. I am saddened that I am old and will not witness the Buddha's arising, that is why I weep.' Therefore.

用三十二相八十種好。莊嚴其身故。欲為得三菩提之器也。問曰。何故現相三十二好有八十。答曰。成佛莊嚴法如此故。四明出家者。是時菩薩年漸長大。出四城門見老病死苦。厭怖心生。夜半逾城出家六年苦行。食難陀婆羅門石蜜乳糜益身十六功德。五明降魔相者。即于菩提樹下。破萬八千億鬼兵魔眾。魔王敗績鬼兵退散。六成道相者。魔眾散已攝心端坐。于第四禪住中忍。修觀成中忍一剎那。上忍一剎那。世第一法一剎那。發真無漏。三十四心得阿耨多羅三藐三菩提。三十四心者。八忍八智九無礙九解脫也。具足佛十力四無所畏十八不共法三達無礙三意止大悲四無礙智一切諸法總想別想悉知。故名為佛。第九解脫具足一切種智並在未來。故名小乘佛。七明轉法輪相者。于鹿野苑中為拘鄰等五人。三轉生滅四諦法輪。天人得道。此為證三寶於是現世間。次說十二因緣法輪。次為菩薩說六波羅蜜法輪。是則開三乘之教。名修多羅藏。十二年後。佛在毗舍離國。為須鄰那迦陀長者子作淫慾。以是因緣結初大罪。二百五十戒。次佛在舍婆提城。告諸比丘。諸有五怖五罪五怨。不除不滅。是因緣故。於此世未來受無量苦。是名佛自說毗曇教。從此轉三藏法輪。乃至涅槃。教三乘弟子。是名轉法輪相。八明入涅槃相者。于拘尸

【現代漢語翻譯】現代漢語譯本以三十二相（佛陀所具有的三十二種殊勝的身體特徵）和八十種好（佛陀所具有的八十種細微的完美之處）莊嚴自身，是爲了成為能夠證得阿耨多羅三藐三菩提（無上正等正覺）的法器。有人問：『為什麼佛陀顯現的三十二相之外還有八十種好呢？』回答說：『成就佛陀的莊嚴法就是這樣的。』四、明出家相：當時菩薩（指釋迦牟尼佛成佛前）年紀漸長，出四城門，見到老、病、死等苦，生起厭離怖畏之心。於半夜逾越城墻出家，經過六年苦行，食用難陀婆羅門（Nandabala，人名）供養的石蜜乳糜，以此滋養身體，獲得十六種功德。五、明降魔相：菩薩在菩提樹下，破除了萬八千億鬼兵魔眾。魔王（Mara）被打敗，鬼兵四處潰散。六、明成道相：魔眾散去後，菩薩收攝心念，端身正坐，于第四禪定中安住，修習觀行，成就中忍一剎那，上忍一剎那，世第一法一剎那，發起真實無漏的智慧，以三十四心證得阿耨多羅三藐三菩提。三十四心指的是八忍、八智、九無礙、九解脫。具足佛陀的十力、四無所畏、十八不共法、三達無礙、三意止、大悲，以及四無礙智，對於一切諸法的總相和別相都完全了知，所以名為佛。第九解脫具足一切種智，並且能預知未來，所以名為小乘佛。七、明轉法輪相：在鹿野苑中，為拘鄰（Kaundinya）等五人，三轉生滅四諦法輪（苦、集、滅、道）。天人和世人因此得道。這是證明佛、法、僧三寶於是顯現於世間。接著宣說十二因緣法輪。然後為菩薩宣說六波羅蜜法輪（佈施、持戒、忍辱、精進、禪定、般若）。這就是開啟了三乘（聲聞乘、緣覺乘、菩薩乘）的教法，稱為修多羅藏（經藏）。十二年後，佛陀在毗舍離國（Vaishali），為須鄰那迦陀（Sulinna-kata）長者之子開示關於淫慾的教法。因為這個因緣，結下了最初的大罪，制定了二百五十戒。之後佛陀在舍婆提城（Shravasti），告訴諸比丘：『如果有人有五怖、五罪、五怨，不加以消除和滅除，因為這個因緣，於此世和未來世將遭受無量的痛苦。』這被稱為佛陀親自宣說的毗曇教（論藏）。從此開始轉三藏法輪，乃至涅槃，教導三乘弟子，這稱為轉法輪相。八、明入涅槃相：在拘尸

【English Translation】 English version He adorns himself with the thirty-two marks (thirty-two major marks of a Buddha) and eighty minor marks (eighty minor marks of perfection of a Buddha), desiring to become a vessel capable of attaining Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment). Someone asks: 'Why are there eighty minor marks in addition to the thirty-two marks manifested by the Buddha?' The answer is: 'The Dharma of accomplishing the adornment of a Buddha is such.' Four, Manifesting the Renunciation: At that time, the Bodhisattva (referring to Shakyamuni Buddha before his enlightenment) gradually grew older. Exiting the four city gates, he saw the suffering of old age, sickness, and death, and a sense of revulsion and fear arose. In the middle of the night, he crossed the city walls to renounce the world, undergoing six years of ascetic practices, consuming the stone-honey milk porridge offered by Nandabala (Nandabala, a person's name), thereby nourishing his body and obtaining sixteen merits. Five, Manifesting the Subduing of Mara: Under the Bodhi tree, the Bodhisattva destroyed the myriad eight thousand billion demon soldiers and demon hosts. The Mara King (Mara) was defeated, and the demon soldiers scattered in all directions. Six, Manifesting the Attainment of Enlightenment: After the demon hosts dispersed, the Bodhisattva collected his mind, sat upright, and dwelt in the fourth Dhyana (meditative state). He cultivated contemplation, accomplishing a moment of middle forbearance, a moment of upper forbearance, and a moment of the supreme mundane Dharma, giving rise to true, non-outflow wisdom, and with thirty-four minds attained Anuttara-samyak-sambodhi. The thirty-four minds refer to the eight forbearances, eight wisdoms, nine unobstructednesses, and nine liberations. Possessing the Buddha's ten powers, four fearlessnesses, eighteen unshared dharmas, three unobstructed comprehensions, three concentrations, great compassion, and four unobstructed wisdoms, he fully knows the general characteristics and specific characteristics of all dharmas, therefore he is called a Buddha. The ninth liberation possesses all-knowing wisdom and can foresee the future, therefore he is called a Small Vehicle Buddha. Seven, Manifesting the Turning of the Dharma Wheel: In the Deer Park, for Kaundinya (Kaundinya) and the other five, he turned the Dharma wheel of the Four Noble Truths (suffering, accumulation, cessation, path) three times regarding birth and death. Gods and humans attained the Way because of this. This is proof that the Triple Gem (Buddha, Dharma, Sangha) then appeared in the world. Next, he expounded the Dharma wheel of the Twelve Links of Dependent Origination. Then, for the Bodhisattvas, he expounded the Dharma wheel of the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom). This is the opening of the teachings of the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), called the Sutra Pitaka (collection of discourses). Twelve years later, the Buddha, in Vaishali (Vaishali), taught about lust to the son of the elder Sulinna-kata (Sulinna-kata). Because of this cause, the first major offense was established, and the two hundred and fifty precepts were formulated. Later, the Buddha, in Shravasti (Shravasti), told the Bhikshus: 'If someone has five fears, five offenses, and five resentments, and does not eliminate and extinguish them, because of this cause, in this life and future lives, they will suffer immeasurable pain.' This is called the Abhidhamma teachings (collection of philosophical treatises) personally spoken by the Buddha. From then on, he turned the Dharma wheel of the Three Pitakas, until Nirvana, teaching the disciples of the Three Vehicles, this is called the Manifestation of Turning the Dharma Wheel. Eight, Manifesting the Entering into Nirvana: In Kushinagar

那城沙羅雙樹間。逆順出入超越三昧。于第四禪中。入火光三昧。燒身滅度唯留舍利。為人天福田。身智俱滅入無餘涅槃。是為聲聞經中說大乘之位。次第三明料簡者。問曰。聲聞經中開三乘。何故二乘即生斷結。菩薩從初發心。乃至至降魔都不斷結。答曰。聲聞緣覺。厭患生死自求涅槃。不為利物。是故貪取真斷結。結盡則不受生入涅槃也。菩薩大慈憐愍欲度一切。受生死苦教化眾生。眾生出世善根淳熟。即便成道。說三乘教。共三乘人同入涅槃。若因中斷結。即不得受生。豈能利物。是故忍受生死不斷結使。三阿僧祇處在生死。教化眾生。共出三界故不斷結使。意在於此。問曰。菩薩斷結誓願神通應化利物。何必須留結而受生耶。答曰。斷結誓願神通應化受生。此乃是摩訶衍之所說。非三藏之所明。所以者何。斷結誓願受生。通教之所說。法性身神通受生。別教之所說。法身應生。圓教所說。問曰。聲聞經教為何意不得論斷結受生。答曰。三藏之教。正化小乘傍化菩薩。若說菩薩結盡受生。二乘即疑。若結盡而得受生者。諸聲聞人得羅漢果。將不更受生耶。是故不說菩薩斷結受生。問曰。若為二乘生疑。不說菩薩斷結受生者。大乘方等摩訶般若通教三乘。亦應不得說菩薩斷結。用誓願神通受生。答曰。此是生蘇熟

【現代漢語翻譯】現代漢語譯本在那座城市的沙羅雙樹林間，（佛陀）逆向、順向出入于超越三昧（一種禪定狀態），在第四禪定中，進入火光三昧（一種禪定狀態），焚燒自身而滅度，只留下舍利（遺骨），成為人天（人和天神）的福田（功德的來源）。身智俱滅，進入無餘涅槃（完全的涅槃）。這是在聲聞乘（小乘）的經典中，說明大乘（大乘）的地位。接下來，依次詳細地辨析：有人問：聲聞乘的經典中開示了三乘（聲聞乘、緣覺乘、菩薩乘），為什麼聲聞乘和緣覺乘立刻就能斷除煩惱結縛，而菩薩從最初發心，乃至降伏魔眾，都不立刻斷除煩惱結縛呢？回答：聲聞乘和緣覺乘，厭惡生死輪迴，只為自己尋求涅槃，不爲了利益眾生。因此，他們急於徹底斷除煩惱結縛。煩惱結縛斷盡，就不再受生，進入涅槃。菩薩具有大慈悲心，憐憫眾生，想要度化一切眾生，承受生死輪迴的痛苦，教化眾生。當衆生出世的善根成熟時，菩薩便成就佛道，宣說三乘的教法，與三乘的人一同進入涅槃。如果菩薩在（成佛的）過程中斷除了煩惱結縛，就不能再受生，又怎麼能利益眾生呢？所以，菩薩忍受生死輪迴，不斷除煩惱結縛，在三大阿僧祇劫（極長的時間單位）中處於生死輪迴，教化眾生，一同脫離三界（欲界、色界、無色界），所以不斷除煩惱結縛，意圖就在於此。有人問：菩薩斷除煩惱結縛，憑藉誓願和神通應化來利益眾生，為什麼必須保留煩惱結縛而受生呢？回答：斷除煩惱結縛，憑藉誓願和神通應化而受生，這乃是大乘經典所說的，不是三藏（經、律、論）所闡明的。為什麼這麼說呢？斷除煩惱結縛，憑藉誓願而受生，這是通教（大乘和小乘共通的教法）所說的；法性身（佛的法性之身）憑藉神通而受生，這是別教（大乘不共的教法）所說的；法身（佛的法身）應化而生，這是圓教（最圓滿的教法）所說的。有人問：聲聞乘的經典為什麼不能談論斷除煩惱結縛而受生呢？回答：三藏的教法，主要教化小乘根器的眾生，順帶教化菩薩。如果說菩薩斷除煩惱結縛后還能受生，二乘人就會產生疑惑：如果斷除煩惱結縛后還能受生，那麼聲聞乘人證得阿羅漢果（斷盡煩惱的聖者）后，難道還要再次受生嗎？所以（三藏經典）不談論菩薩斷除煩惱結縛后還能受生。有人問：如果爲了避免二乘人產生疑惑，（三藏經典）不談論菩薩斷除煩惱結縛后還能受生，那麼大乘的方等經（平等經）、摩訶般若經（大智慧經）、通教（大乘和小乘共通的教法），也應該不能說菩薩斷除煩惱結縛，憑藉誓願和神通而受生啊？回答：這是生蘇（比喻淺顯的教法）熟蘇（比喻較成熟的教法）...

【English Translation】 English version In the city, amidst the Sal trees, (the Buddha) entered and exited the Samadhi of Transcendence in reverse and forward order. In the fourth Dhyana (meditative state), he entered the Samadhi of Fiery Light, burning his body and passing into Parinirvana (final liberation), leaving behind only relics (śarīra), becoming a field of merit (punya-kṣetra) for humans and gods (devas). Both body and wisdom extinguished, he entered Nirupadhisesa-nirvana (Nirvana without remainder). This is the explanation of the position of the Mahayana (Great Vehicle) in the Sravaka (Hearer) scriptures. Next, to clarify and differentiate in order: Question: In the Sravaka scriptures, the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) are taught. Why do the Sravakas and Pratyekabuddhas immediately sever their bonds (kleshas), while Bodhisattvas, from their initial aspiration until subduing the Maras (demons), do not immediately sever their bonds? Answer: Sravakas and Pratyekabuddhas are weary of Samsara (cycle of birth and death) and seek Nirvana for themselves, not for the benefit of others. Therefore, they eagerly seek to completely sever their bonds. When the bonds are exhausted, they will not be reborn and enter Nirvana. Bodhisattvas possess great compassion, pitying sentient beings and desiring to liberate all. They endure the suffering of Samsara, teaching and transforming sentient beings. When the wholesome roots of sentient beings in the world are ripe, the Bodhisattva attains Buddhahood, expounds the teachings of the Three Vehicles, and enters Nirvana together with the people of the Three Vehicles. If the Bodhisattva severs their bonds during the process (of attaining Buddhahood), they will not be able to be reborn, so how could they benefit sentient beings? Therefore, they endure Samsara and do not sever their bonds, remaining in Samsara for three Asankhyeya Kalpas (immeasurably long periods of time), teaching and transforming sentient beings, and together liberating them from the Three Realms (Triloka), so they do not sever their bonds. The intention lies in this. Question: Bodhisattvas sever their bonds, relying on vows (pranidhana), supernormal powers (abhijna), and emanations (nirmana) to benefit sentient beings. Why must they retain their bonds and be reborn? Answer: Severing bonds, relying on vows, supernormal powers, and emanations to be reborn, this is what is explained in the Mahayana sutras, not what is clarified in the Tripitaka (Three Baskets). Why is this so? Severing bonds and being reborn through vows is what is taught in the Common Teaching (shared by both Mahayana and Hinayana). The Dharmata-kaya (Body of Dharma-nature) being reborn through supernormal powers is what is taught in the Distinct Teaching (unique to Mahayana). The Dharma-kaya (Dharma Body) being born through emanation is what is taught in the Perfect Teaching (most complete teaching). Question: Why can't the Sravaka scriptures discuss severing bonds and being reborn? Answer: The teachings of the Tripitaka primarily transform beings of the Hinayana (Small Vehicle) capacity, and secondarily transform Bodhisattvas. If it were said that Bodhisattvas can be reborn after severing their bonds, the Sravakas would become doubtful: 'If one can be reborn after severing their bonds, then will Sravakas who attain Arhatship (a liberated being who has extinguished all defilements) be reborn again?' Therefore, (the Tripitaka scriptures) do not discuss Bodhisattvas severing their bonds and being reborn. Question: If it is to avoid causing doubt for the Sravakas, and (the Tripitaka scriptures) do not discuss Bodhisattvas severing their bonds and being reborn, then the Mahayana Vaipulya Sutras (extensive sutras), the Mahaprajnaparamita Sutras (Great Wisdom Sutras), and the Common Teaching (shared by both Mahayana and Hinayana) should also not discuss Bodhisattvas severing their bonds and being reborn through vows and supernormal powers, right? Answer: This is like the difference between 'sheng su' (fresh cream - metaphor for a shallow teaching) and 'shu su' (ripened cream - metaphor for a more mature teaching)...

蘇之教。二乘漸淳熟信解分明。聞菩薩事心不疑惑。故法華經云。過是已後心相體信。入出無難。然其所止故在本處。問曰。所明聲聞經菩薩義。為是佛說。為佛去世諸聲聞弟子說耶。答曰。有是佛說。亦有是諸羅漢作鞞婆沙阿毗曇中說。問曰。何者是佛所說。何者是羅漢所說耶。答曰。如說菩薩從初發心乃至不斷結使。坐道場時正習俱斷。此是佛說。何以得知。龍樹論主答數人言。若後身菩薩不斷結者。是佛方便所說也。亦有是諸羅漢佛去世后之所說者。如言初阿僧祇不自知作佛。二阿僧祇自知作佛。而口不宣說三阿僧祇劫。了了自知作佛。亦發言向他說。此義者非佛三藏中所說。乃至是諸羅漢作毗婆沙釋菩薩義。問曰。若佛自說三藏教明菩薩義。此則可信。若諸羅漢所說。云何可信。答曰。諸羅漢既是聖人。共采佛三藏教意。明菩薩義何容全失。問曰。若爾智度論何意。從始至終一一彈破。答曰。龍樹為欲申摩訶衍。明菩薩所行之道。以大破小皆可破也。若就小乘明三藏宗徒。羅漢聖人之所撰集。何容頓乖僻也。若諸羅漢明聲聞經。所釋菩薩義遂並乖僻。末世凡人法師。何可謬有申釋。凡情解釋小乘。既不可長承用。大乘深經。豈可出在妄情而論。故知雖非佛說。若是羅漢作論亦須信受。第四約三藏教位釋凈無垢

【現代漢語翻譯】現代漢語譯本：蘇之教（Su's teaching）。二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘，小乘佛教的兩種主要流派）逐漸純熟，信解分明。聽聞菩薩（Bodhisattva，立志成佛的修行者）之事，心中不再疑惑。所以《法華經》（Lotus Sūtra）說：『過了這些之後，心意相互信任，出入沒有障礙。』然而他們所停留的地方，仍然在本處（指小乘的境界）。問：所闡明的聲聞經（Śrāvakayāna Sūtra，小乘經典）中的菩薩義理，是佛（Buddha，覺悟者）所說，還是佛去世后諸聲聞弟子（Śrāvaka，聽聞佛法而修行的弟子）所說？答：有些是佛所說，也有些是諸羅漢（Arhat，阿羅漢，斷盡煩惱的聖者）在《鞞婆沙》（Vibhasa，廣釋）和《阿毗曇》（Abhidhamma，阿毗達摩，論藏）中所說。問：哪些是佛所說，哪些是羅漢所說？答：例如說菩薩從最初發心（bodhicitta，菩提心，立志成佛之心）乃至不斷結使（kleshas，煩惱），在坐道場（bodhimanda，菩提曼陀，證悟之處）時，正使（根本煩惱）和習氣（煩惱的殘餘力量）都一起斷除，這是佛所說。憑什麼知道呢？龍樹論主（Nāgārjuna，龍樹，中觀學派創始人）回答數人說，如果後身菩薩（指已經發愿成佛，但尚未成佛的菩薩）不斷結使，這是佛方便所說。也有些是諸羅漢在佛去世后所說的，如說初阿僧祇劫（asaṃkhyeya-kalpa，無數劫）不自知作佛，二阿僧祇劫自知作佛，而口不宣說，三阿僧祇劫了了自知作佛，也發言向他說。這種說法並非佛的三藏（Tripiṭaka，經、律、論三部分）中所說，乃至是諸羅漢作《毗婆沙》解釋菩薩義。問：如果佛親自在三藏教（Tripiṭaka，三藏）中闡明菩薩義，這就可以相信。如果是諸羅漢所說，怎麼能相信呢？答：諸羅漢既然是聖人，共同採擇佛的三藏教義，闡明菩薩義，怎麼會完全失誤呢？問：如果是這樣，《智度論》（Mahāprajñāpāramitopadeśa，大智度論）為什麼從始至終一一彈破（駁斥）？答：龍樹是爲了闡揚摩訶衍（Mahāyāna，大乘），闡明菩薩所行之道，以大破小，都可以破斥。如果就小乘（Śrāvakayāna，聲聞乘）闡明三藏宗徒，羅漢聖人之所撰集，怎麼會完全乖僻呢？如果諸羅漢闡明聲聞經，所解釋的菩薩義就都乖僻了，末世凡人法師，怎麼可以謬誤地申釋？凡夫的情感解釋小乘，既然不可長久承用，大乘深經，怎麼可以出於虛妄的情感而論？所以知道即使不是佛說，如果是羅漢所作的論，也必須信受。第四，約三藏教位解釋清凈無垢（nirmla，無垢）的含義。

【English Translation】 English version: Su's teaching. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the two main schools of Theravada Buddhism) gradually become pure and mature, and their faith and understanding become clear. Upon hearing about the affairs of Bodhisattvas (Bodhisattva, practitioners who aspire to become Buddhas), their minds are no longer doubtful. Therefore, the Lotus Sutra says: 'After this, their minds trust each other, and there is no difficulty in entering and exiting.' However, their dwelling place remains in its original location (referring to the realm of the Theravada). Question: Is the meaning of Bodhisattva in the Śrāvakayāna Sūtras (Śrāvakayāna Sūtra, Theravada scriptures) explained by the Buddha (Buddha, the Awakened One), or by the Śrāvaka disciples (Śrāvaka, disciples who practice by listening to the Buddha's teachings) after the Buddha's passing? Answer: Some are spoken by the Buddha, and some are spoken by the Arhats (Arhat, enlightened beings who have eradicated all afflictions) in the Vibhasa (Vibhasa, extensive commentary) and Abhidhamma (Abhidhamma, philosophical treatises). Question: Which are spoken by the Buddha, and which are spoken by the Arhats? Answer: For example, it is said that a Bodhisattva, from the initial arising of bodhicitta (bodhicitta, the aspiration for enlightenment) until not ceasing the kleshas (kleshas, afflictions), when sitting in the bodhimanda (bodhimanda, the place of enlightenment), both the fundamental afflictions and the habitual tendencies (residual power of afflictions) are eradicated together. This is spoken by the Buddha. How do we know this? The master Nāgārjuna (Nāgārjuna, founder of the Madhyamaka school) answered several people, saying that if a Bodhisattva in a later life does not cease the kleshas, this is spoken by the Buddha as a skillful means. Some are spoken by the Arhats after the Buddha's passing, such as saying that in the first asaṃkhyeya-kalpa (asaṃkhyeya-kalpa, countless eons), one does not know that they will become a Buddha; in the second asaṃkhyeya-kalpa, one knows that they will become a Buddha, but does not proclaim it; in the third asaṃkhyeya-kalpa, one clearly knows that they will become a Buddha and also speaks to others about it. This statement is not found in the Buddha's Tripiṭaka (Tripiṭaka, the three baskets of scriptures: Sutra, Vinaya, and Abhidhamma), but rather is the Arhats' explanation of the meaning of Bodhisattva in the Vibhasa. Question: If the Buddha personally explains the meaning of Bodhisattva in the Tripiṭaka teachings, then it is believable. But if it is spoken by the Arhats, how can it be believed? Answer: Since the Arhats are sages, and they jointly select the meaning of the Buddha's Tripiṭaka teachings to explain the meaning of Bodhisattva, how could they be completely mistaken? Question: If this is the case, why does the Mahāprajñāpāramitopadeśa (Mahāprajñāpāramitopadeśa, Great Treatise on the Perfection of Wisdom) refute everything from beginning to end? Answer: Nāgārjuna wanted to promote the Mahāyāna (Mahāyāna, the Great Vehicle) and explain the path practiced by Bodhisattvas. Using the great to break the small, everything can be refuted. If we explain the followers of the Tripiṭaka according to the Theravada (Śrāvakayāna, the Hearer Vehicle), which was compiled by Arhats and sages, how could it be completely perverse? If the Arhats explain the Śrāvakayāna Sutras, and the meaning of Bodhisattva they explain is all perverse, how can the Dharma masters of later generations, who are ordinary people, mistakenly interpret it? Since the interpretation of the Theravada by ordinary people's emotions cannot be used for a long time, how can the profound Sutras of the Mahāyāna be discussed based on false emotions? Therefore, we know that even if it is not spoken by the Buddha, if it is a treatise written by an Arhat, it must be believed and accepted. Fourth, explain the meaning of pure and undefiled (nirmla, without defilement) in terms of the position of the Tripiṭaka teachings.

稱義者。正是中忍補處之位也。六度之道即是凈義。所以者何。三種藥中無三種病。六度是道諦。即是凈義。故法華經云。又見佛子修種種行。求無上惠為說凈道也。維摩大士成就六度即是凈義。無六弊垢故言無垢。以相似解。內稱生滅四諦之理。外稱根緣。助釋迦如來。顯三乘之教。故云凈無垢稱也。是以方便品。現疾為國王長者。說無常苦空無我不凈之法。呵責諸人勸求佛果。意在於此也。問曰。維摩折挫聲聞彈呵菩薩。此是不思議之行位。何得用聲聞經所明菩薩之位挍量。答曰。住不可思議解脫菩薩。能種種示現。豈不能現聲聞經所明菩薩之像輔釋迦而弘化乎。問曰。何故化國王長者而示三藏菩薩之形說法。訶聲聞菩薩即現摩訶衍不思議之言教。答曰。凡俗界內結業未除故。說生滅四諦。此正是對治。羅漢菩薩界內因疾已除。但迷不思議三諦之理。是故說三種四諦。以折聲聞。說無作四實諦。訶菩薩也。

四教義卷第七大正藏第 46 冊 No. 1929 四教義

四教義卷第八

天臺山修禪寺智顗禪師撰

第二約通教辨位。以釋凈無垢稱義者。通教既詮因緣即空之理。三乘同稟契理證道。必有淺深。故須判位。通教入道亦具四門。四門者。一實門。二不實門。三亦實亦不實

【現代漢語翻譯】現代漢語譯本：稱義者，正是中忍補處（指即將成佛的菩薩）之位。六度（佈施、持戒、忍辱、精進、禪定、智慧）之道即是凈義。為什麼這麼說呢？因為三種藥中沒有三種病。六度是道諦（通向解脫的道路），即是凈義。所以《法華經》說：『又見佛子修種種行，求無上惠為說凈道也。』維摩大士成就六度即是凈義，沒有六種弊垢，所以說『無垢』。以相似的理解，內稱生滅四諦（苦、集、滅、道）之理，外稱根緣，幫助釋迦如來，顯三乘（聲聞乘、緣覺乘、菩薩乘）之教，所以說『凈無垢稱』。因此在方便品中，現疾為國王長者，說無常、苦、空、無我、不凈之法，呵責諸人勸求佛果，意圖就在於此。問：維摩折挫聲聞，彈呵菩薩，這是不可思議之行位，怎麼能用聲聞經所明菩薩之位來衡量呢？答：住不可思議解脫菩薩，能種種示現，難道不能現聲聞經所明菩薩之像，輔佐釋迦而弘揚佛法嗎？問：為什麼化國王長者而示三藏菩薩之形說法，訶聲聞菩薩即現摩訶衍（大乘）不可思議之言教？答：凡俗界內結業未除，所以說生滅四諦，這正是對治。羅漢菩薩界內因疾已除，但迷不思議三諦（空諦、假諦、中諦）之理，所以說三種四諦，以折聲聞，說無作四實諦，訶菩薩也。

《四教義》卷第七大正藏第 46 冊 No. 1929 《四教義》

《四教義》卷第八

天臺山修禪寺智顗禪師撰

第二，約通教辨位，以解釋『凈無垢稱』的含義。通教既然詮釋因緣即空的道理，三乘共同稟受，契合真理，證得道果，必定有深淺之別，所以必須判定位次。通教入道也具備四門。四門是：一、實門；二、不實門；三、亦實亦不實門。

【English Translation】 English version: The 'Righteous One' is precisely the position of a 'Middle Endurance Successor' (referring to a Bodhisattva about to become a Buddha). The path of the Six Perfections (Dāna - generosity, Śīla - discipline, Kṣānti - patience, Vīrya - diligence, Dhyāna - meditation, and Prajñā - wisdom) is the very meaning of purity. Why is this so? Because among the three types of medicine, there are no three types of illnesses. The Six Perfections are the Truth of the Path (the path to liberation), which is the meaning of purity. Therefore, the Lotus Sutra says: 'And seeing Buddha's sons cultivating various practices, seeking supreme wisdom, for them he preaches the pure path.' Vimalakīrti (a wise lay Buddhist) achieving the Six Perfections is the meaning of purity, without the six defilements, hence the term 'immaculate'. With a similar understanding, inwardly conforming to the principle of the Four Noble Truths (duḥkha - suffering, samudaya - the cause of suffering, nirodha - the cessation of suffering, and marga - the path to the cessation of suffering) of arising and ceasing, and outwardly conforming to the roots and conditions, assisting Śākyamuni Buddha, revealing the teachings of the Three Vehicles (Śrāvakayāna - the Hearer Vehicle, Pratyekabuddhayāna - the Solitary Realizer Vehicle, and Bodhisattvayāna - the Bodhisattva Vehicle), hence the term 'pure and immaculate title'. Therefore, in the 'Expedient Means' chapter, he manifests illness to the kings and elders, speaking of the impermanence, suffering, emptiness, non-self, and impurity, rebuking all people and urging them to seek the fruit of Buddhahood, the intention lies in this. Question: Vimalakīrti rebukes the Śrāvakas (Hearers) and criticizes the Bodhisattvas, this is an inconceivable state of practice, how can it be measured by the position of a Bodhisattva explained in the Śrāvaka Sutras? Answer: A Bodhisattva dwelling in inconceivable liberation can manifest in various ways, can he not manifest the image of a Bodhisattva explained in the Śrāvaka Sutras, assisting Śākyamuni and propagating the Dharma? Question: Why does he transform into kings and elders and show the form of a Tripiṭaka (Three Baskets) Bodhisattva to preach the Dharma, and when rebuking Śrāvaka Bodhisattvas, he immediately manifests the inconceivable teachings of Mahāyāna (the Great Vehicle)? Answer: Within the realm of ordinary beings, the accumulated karma has not been eliminated, therefore he speaks of the Four Noble Truths of arising and ceasing, this is precisely the antidote. Within the realm of Arhats (worthy ones) and Bodhisattvas, the cause of illness has been eliminated, but they are deluded about the principle of the inconceivable Three Truths (emptiness, provisional existence, and the middle way), therefore he speaks of the three types of Four Noble Truths, to rebuke the Śrāvakas, and speaks of the Four Real Truths of non-action, to criticize the Bodhisattvas.

《Four Teachings》Volume 7 T. 46, No. 1929 《Four Teachings》

《Four Teachings》Volume 8

Composed by Chan Master Zhiyi of Tiantai Mountain Chan Temple

Secondly, based on the Common Teaching, we distinguish the positions to explain the meaning of 'pure and immaculate title'. Since the Common Teaching explains the principle that dependent origination is emptiness, the Three Vehicles commonly receive, accord with the truth, and attain the fruit of the path, there must be differences in depth, therefore it is necessary to determine the positions. Entering the path in the Common Teaching also possesses four gates. The four gates are: 1. The Real Gate; 2. The Unreal Gate; 3. The Both Real and Unreal Gate.

門。四非實非不實門。此四門入諸法實相。出智度論。中論雖不作門名。四句既能通行人入第一義。今立門名觀其義意。謂于理無失。至下辨體當略釋。今判三乘同入第一義。智斷之階級。此通教具有四門入道。而經論多用空門。若論逗機化物隨緣而說四門。豈可偏用經論義。便事須如此。是故今約通教明三乘位。正就空門以辨也。就此即為五意。一略明半滿辨位有同不同。二明約通教開三乘。三正辨通教三乘次位。四料簡。五正約位釋凈無垢稱義。第一略明半滿辨位有同不同者。若三藏半字教門。明位大同小異。如毗曇成實釋三藏教。辨賢聖位雖復小異。而大意是同。不足疑也。若摩訶衍滿字教門通論。只是一摩訶衍教。若細尋義理。即有三教明位高下不同。其不達大乘方便實可疑也。故大品經云。有菩薩從初發心。即與薩婆若相應。此恐約通教明入位。亦是法華經小樹增長之譬也。又大品經云。有菩薩從初發心。即遊戲神通。凈佛國土成就眾生。此恐約別教以明入位。即是法華經所明大樹增長之譬。又大品經云。有菩薩從初發即坐道場度眾生。當知是菩薩為如佛。此恐約圓教初入位。亦是法華經明一地所生之譬也。故大智度論釋燈炷品云。有人言。從干慧地為初焰。佛地為后焰。有人言。歡喜地為初焰。佛地為后

【現代漢語翻譯】四門：有門、無門、亦有亦無門、非有非無門。這四門可以進入諸法實相。《智度論》中有記載。《中論》雖然沒有設立『門』這個名稱，但四句式能夠引導人們進入第一義諦，現在設立『門』這個名稱是爲了觀察其中的意義，認為在道理上沒有缺失。至於下文辨析體性時會略作解釋。現在判斷聲聞乘、緣覺乘、菩薩乘共同進入第一義諦，只是在智慧和斷惑的階級上有所不同。這個通教具有四門入道的方法，但經論中多用空門。如果從適應根機、教化眾生的角度來看，可以隨緣宣說四門，豈能偏執于經論的說法呢？事情必須如此。因此，現在依據通教來闡明三乘的位次，主要就空門來辨析。就此分為五個方面：一是略明半字教和滿字教在辨析位次上的同與不同；二是說明依據通教開顯三乘；三是正式辨析通教三乘的位次；四是簡別；五是正式依據位次來解釋『凈無垢』所稱的義理。第一，略明半字教和滿字教在辨析位次上的同與不同。如果依據三藏半字教門，闡明位次大體相同，小處有異。例如《毗曇》、《成實論》解釋三藏教，辨析賢聖位雖然有些許差異，但大意是相同的，不必懷疑。如果通論摩訶衍滿字教門，只是一摩訶衍教。如果仔細探尋義理，就會發現有三種教法，在闡明位次高低上有所不同。那些不通達大乘方便的人實在令人懷疑。所以，《大品經》說：『有菩薩從初發心，就與薩婆若（Sarvajna，一切智）相應。』這可能是依據通教闡明入位，也是《法華經》中小樹增長的比喻。又，《大品經》說：『有菩薩從初發心，就遊戲神通，清凈佛土，成就眾生。』這可能是依據別教闡明入位，就是《法華經》所闡明的大樹增長的比喻。又，《大品經》說：『有菩薩從初發心，就坐道場度眾生。』應當知道這位菩薩堪比佛。這可能是依據圓教初入位，也是《法華經》所闡明的一地所生的比喻。所以，《大智度論》解釋燈炷品時說：『有人說，從干慧地為初焰，佛地為后焰。有人說，歡喜地為初焰，佛地為后焰。』

【English Translation】 Modern English version: The four gates: the gate of existence, the gate of non-existence, the gate of both existence and non-existence, and the gate of neither existence nor non-existence. These four gates allow entry into the true nature of all dharmas. This is recorded in the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom). Although the Madhyamaka-karika (Fundamental Verses on the Middle Way) does not establish the name 'gate,' the fourfold negation can guide people into the first principle. Now, establishing the name 'gate' is to observe its meaning, believing there is no error in the reasoning. As for the analysis of the essence below, it will be briefly explained. Now, it is judged that the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle all enter the first principle together, but differ in the stages of wisdom and severance of delusion. This common teaching has four gates for entering the path, but the sutras and treatises mostly use the gate of emptiness. If viewed from the perspective of adapting to the capacity and teaching sentient beings, the four gates can be expounded according to conditions. How can one be biased towards the teachings of the sutras and treatises? Things must be this way. Therefore, now, based on the common teaching, the stages of the Three Vehicles are clarified, mainly focusing on the gate of emptiness for analysis. This is divided into five aspects: first, briefly clarifying the similarities and differences between the partial and complete teachings in analyzing the stages; second, explaining the revelation of the Three Vehicles based on the common teaching; third, formally analyzing the stages of the Three Vehicles in the common teaching; fourth, discernment; fifth, formally explaining the meaning of 'pure and undefiled' based on the stages. First, briefly clarifying the similarities and differences between the partial and complete teachings in analyzing the stages. If based on the Tripitaka (Three Baskets) partial teaching, the stages are generally the same, with minor differences. For example, the Abhidharma and Tattvasiddhi-sastra (Treatise on the Establishment of Truth) explain the Tripitaka teaching, and although there are slight differences in analyzing the stages of the virtuous and the sages, the general meaning is the same, so there is no need to doubt. If generally discussing the Mahayana (Great Vehicle) complete teaching, it is only one Mahayana teaching. If carefully exploring the meaning, it will be found that there are three teachings that differ in the height of the stages they expound. Those who do not understand the skillful means of the Mahayana are truly doubtful. Therefore, the Prajnaparamita Sutra (Perfection of Wisdom Sutra) says: 'There are Bodhisattvas who, from the initial arising of their minds, are in accordance with Sarvajna (all-knowing).' This may be explaining the entry into the stage based on the common teaching, and is also the analogy of the small tree growing in the Lotus Sutra. Also, the Prajnaparamita Sutra says: 'There are Bodhisattvas who, from the initial arising of their minds, play in supernatural powers, purify Buddha lands, and accomplish sentient beings.' This may be explaining the entry into the stage based on the distinctive teaching, which is the analogy of the large tree growing in the Lotus Sutra. Also, the Prajnaparamita Sutra says: 'There are Bodhisattvas who, from the initial arising of their minds, sit in the bodhimanda (place of enlightenment) and liberate sentient beings.' It should be known that this Bodhisattva is comparable to a Buddha. This may be explaining the initial entry into the stage based on the perfect teaching, which is also the analogy of being born from one ground in the Lotus Sutra. Therefore, the Mahaprajnaparamita-sastra explains the Lamp Wick Chapter, saying: 'Some say that the stage of dry wisdom is the initial flame, and the Buddha stage is the final flame. Some say that the stage of joy is the initial flame, and the Buddha stage is the final flame.'

焰。有人言。初發心為初焰。佛地為后焰。如此解釋不同者。恐此是諸大乘論師釋滿字教門。三教明位不同。各取此意已釋初焰后焰。問曰。何意三藏教明位多同。摩訶衍教。開為三教。判位不同耶。答曰。半字教門止明界內。一世斷結使入涅槃。小乘狹劣明事淺近。不可動逾。若是滿字教門廣大深遠。備明界內外行位法門權實無方。說諸菩薩行類相貌位次不同無掛礙也。故涅槃經云。譬如隘道不容二人並行。解脫不爾。多所容受。即真解脫。真解脫內權實行位何所不容。故龍樹菩薩作大智度論。種種因緣破迦旃延。引毗婆沙釋三藏義。明菩薩義。正是欲申摩訶衍教。不可思議行類階級隨緣不同。第二略明約通教開三乘者。此通教約因緣即空之理。分三乘也。三人同稟通教。見第一義諦。同斷三界見思得一切智。同求有餘無餘二種涅槃。此義既同。故約通教義以辨位也。而分為三乘者。聲聞總想體法入空。智慧力弱但斷正使。根性不同。亦有二種解脫。如前三藏教中分別。緣覺福德利根。能少分別。別想體法入空。生無佛世不因聞法。時至道熟自然曉悟。見第一義斷三界結盡侵除習氣。是名辟支佛乘。根性不同亦有二種。一者小辟支迦羅。二大辟支迦羅。已如前說。若菩薩具修總想別想智慧。體因緣即空。起大悲誓願

【現代漢語翻譯】現代漢語譯本焰。有人說，初發心為初焰（最初的發心如同火焰的開始），佛地為后焰（佛的境界如同火焰的最終形態）。如此解釋不同，恐怕這是諸大乘論師解釋滿字教門（圓滿教法）的方式。三教（三乘教法）所明的果位不同，各自取此意來解釋初焰后焰。問：為什麼三藏教（小乘教法）所明的果位大多相同，而摩訶衍教（大乘教法）卻開為三教，判定的果位不同呢？答：半字教門（不圓滿的教法）只明界內（三界之內）之事，一世斷結使（煩惱）入涅槃。小乘狹隘淺近，不可改變。而滿字教門廣大深遠，詳盡闡明界內外的行位法門，權巧和真實沒有定方，說明諸菩薩的行類相貌和位次不同，沒有障礙。所以《涅槃經》說：『譬如狹窄的道路不容二人並行，解脫不是這樣，可以容納很多人。』這就是真解脫。真解脫內，權巧和真實的實行位有什麼不能容納的呢？所以龍樹菩薩作《大智度論》，用種種因緣破斥迦旃延，引用《毗婆沙論》解釋三藏義，闡明菩薩的意義，正是爲了闡揚摩訶衍教不可思議的行類階級，隨緣不同。第二，簡略說明約通教（三乘共通的教法）開三乘。此通教約因緣即空之理（通過觀察因緣而體悟空性的道理）來分三乘。三人同稟通教，見第一義諦（最高的真理），共同斷除三界（欲界、色界、無色界）的見思惑（錯誤的見解和思惑），得到一切智（佛的智慧），共同追求有餘涅槃（還有殘餘煩惱的涅槃）和無餘涅槃（沒有殘餘煩惱的涅槃）。此義既然相同，所以約通教義來辨別果位。而分為三乘，聲聞（聽聞佛法而悟道的修行者）總想體法入空（通過普遍的觀想體悟諸法皆空），智慧力弱，只能斷除正使（根本煩惱）。根性不同，也有兩種解脫，如前三藏教中所分別的。緣覺（通過觀察因緣而悟道的修行者）福德利根，能稍微分別，別想體法入空（通過個別的觀想體悟諸法皆空），生於沒有佛的時代，不因聽聞佛法，時機成熟自然覺悟，見第一義，斷三界結盡，侵除習氣（煩惱的殘餘勢力），是名辟支佛乘。根性不同也有兩種：一是小辟支迦羅，二是大辟支迦羅，已如前說。若菩薩具修總想別想智慧，體因緣即空，起大悲誓願（發起廣大的慈悲誓願）。

【English Translation】 English version 'Flame.' Some say that the initial aspiration is the initial flame (the initial aspiration is like the beginning of a flame), and the Buddha-ground is the final flame (the state of Buddha is like the final form of a flame). The difference in these explanations is probably because these are the ways in which the great Mahayana masters explain the 'full-word' teaching (the complete teaching). The three teachings (the three vehicles) have different positions, and each takes this meaning to explain the initial and final flames. Question: Why do the positions explained by the Tripitaka teaching (Hinayana teachings) mostly coincide, while the Mahayana teaching opens into three teachings and determines different positions? Answer: The 'half-word' teaching (incomplete teaching) only clarifies matters within the realm (within the three realms), cutting off the bonds of affliction in one lifetime and entering Nirvana. The Hinayana is narrow and shallow, and cannot be changed. But the 'full-word' teaching is vast and profound, fully explaining the practices and positions within and outside the realm, with skillful means and reality having no fixed direction, explaining that the types, appearances, and positions of the Bodhisattvas are different and without hindrance. Therefore, the Nirvana Sutra says: 'It is like a narrow road that cannot accommodate two people walking side by side, but liberation is not like that, it can accommodate many people.' This is true liberation. Within true liberation, what cannot be accommodated by the skillful means and real practice positions? Therefore, Nagarjuna Bodhisattva wrote the Mahaprajnaparamita Sastra, using various causes and conditions to refute Katyayana, quoting the Vibhasa Sastra to explain the meaning of the Tripitaka, and clarifying the meaning of the Bodhisattva, precisely to promote the inconceivable practices and classes of the Mahayana teaching, with different levels depending on conditions. Secondly, briefly explain the opening of the three vehicles based on the common teaching (the teaching common to the three vehicles). This common teaching divides the three vehicles based on the principle of 'dependent origination is emptiness' (understanding the principle of emptiness through observing dependent origination). The three people receive the common teaching together, see the first noble truth (the highest truth), jointly cut off the delusions of views and thoughts in the three realms (the desire realm, the form realm, and the formless realm), obtain all-knowing wisdom (the wisdom of the Buddha), and jointly seek the Nirvana with remainder (Nirvana with remaining afflictions) and the Nirvana without remainder (Nirvana without remaining afflictions). Since this meaning is the same, the positions are distinguished based on the meaning of the common teaching. And divided into three vehicles, the Sravakas (practitioners who attain enlightenment by hearing the Buddha's teachings) generally contemplate the nature of the Dharma and enter emptiness (through universal contemplation, they realize that all dharmas are empty), their wisdom is weak, and they can only cut off the fundamental afflictions. Their roots are different, and there are also two kinds of liberation, as distinguished in the previous Tripitaka teaching. The Pratyekabuddhas (practitioners who attain enlightenment by observing dependent origination) have meritorious virtues and sharp roots, and can slightly distinguish, separately contemplate the nature of the Dharma and enter emptiness (through individual contemplation, they realize that all dharmas are empty), born in an age without a Buddha, not because of hearing the Dharma, when the time is ripe, they naturally awaken, see the first noble truth, cut off the bonds of the three realms, and eliminate residual habits (the remaining power of afflictions), this is called the Pratyekabuddha vehicle. There are also two types with different roots: one is the small Pratyekabuddha, and the other is the great Pratyekabuddha, as mentioned earlier. If the Bodhisattva fully cultivates universal and separate contemplation wisdom, embodies dependent origination as emptiness, and arises great vows of compassion (arises vast vows of compassion).

。以修諸行見第一義。斷界內煩惱。用誓願扶習還生三界。用道種智遊戲神通。凈佛國土成就眾生。三乘善根淳熟即坐道場。用一念相應智慧。斷煩惱習盡。得一切種智。名之為佛。轉生滅無生滅二種法輪。化三乘眾生入無餘涅槃。是為大乘。故大品經云。三乘之人同用以第一義諦無言說道斷煩惱。但是人煩惱習盡不盡為異。又中論云。諸佛以甘露味教化眾生。諸法實相是真甘露味也。佛說實相分為三種。若得諸法實相滅諸煩惱。名聲聞乘。若生大悲發無上意。名為大乘。若佛滅度后。時世無佛因遠離生智。名辟支佛乘。問曰。若爾與前三藏教明三乘何異。答曰。前已處處說見第一義不殊。但教門有拙度巧度之別。觀門則有折體見真之殊。彼明菩薩從初發心乃至補處。未言斷結使。此明菩薩從初發心即斷結使。乃至補處正使久盡殘習微薄。此為大異。複次三藏教。約生滅四諦十二因緣六波羅蜜三法分三乘。今明通教則不如此。三乘同觀無生四諦。見第一義。而分三乘之別者。事如前解。三乘同體假入空。觀十二因緣見第一義。而分三乘之別者。事如前釋。三乘同觀六波羅蜜。見第一義。而分別三乘之別者。如前分別。如此豈同三藏教之三乘也。問曰。菩薩可修六度。二乘何得亦同修六度耶。答曰。涅槃經云。福德莊嚴

【現代漢語翻譯】現代漢語譯本：通過修行各種行為來證見第一義（Paramārtha，最高的真理）。斷除欲界內的煩惱。憑藉誓願的力量扶持習氣，使其還生於三界。運用道種智（Sarvākārajñāna，對一切道的智慧）遊戲神通。凈化佛國土，成就眾生。當聲聞乘、緣覺乘、菩薩乘的善根成熟時，便在菩提道場入座。用一念相應的智慧，斷除煩惱習氣，證得一切種智（Sarvākārajñāna，對一切法的智慧），這便稱為佛。轉動生滅和無生滅兩種法輪，教化三乘眾生進入無餘涅槃（nirvāṇa，完全的寂滅）。這就是大乘。所以《大品經》說，三乘之人共同運用第一義諦（Paramārtha-satya，最高的真理）的無言說道來斷除煩惱。但不同之處在於，人們的煩惱習氣斷盡與否。又《中論》說，諸佛用甘露味教化眾生，諸法實相（tathatā，事物的真實本性）是真正的甘露味。佛所說的實相分為三種。如果證得諸法實相，滅除各種煩惱，就稱為聲聞乘。如果生起大悲心，發起無上菩提心，就稱為大乘。如果佛滅度后，時世沒有佛，因為遠離（惡緣）而生起智慧，就稱為辟支佛乘（Pratyekabuddha-yāna，獨覺乘）。問：如果這樣，這與之前三藏教（Tripiṭaka，佛教經典的總稱）所說的三乘有什麼不同？答：之前已經處處說明，證見第一義（Paramārtha，最高的真理）沒有差別。只是教法門徑有笨拙和巧妙的區別，觀行方法則有折體見真（通過分析來認識真理）的差別。三藏教說明菩薩從最初發心乃至補處菩薩（一生補處菩薩，指下一尊將成佛的菩薩），沒有說到斷除結使（煩惱的根本）。這裡說明菩薩從最初發心就斷除結使，乃至補處菩薩的正使（根本煩惱）早已斷盡，殘餘習氣也極其微薄。這是很大的不同。再次，三藏教依據生滅四諦（arya-satya，四聖諦）、十二因緣（dvādaśāṅga-pratītyasamutpāda，十二緣起）、六波羅蜜（ṣaṭ-pāramitā，六度）三種法來區分三乘。現在說明通教（Sādhāraṇa-yāna，共通乘）則不是這樣。三乘共同觀無生四諦，證見第一義（Paramārtha，最高的真理）。而區分三乘的差別，情況如前所述。三乘共同體悟假有而進入空性，觀十二因緣（dvādaśāṅga-pratītyasamutpāda，十二緣起）而證見第一義（Paramārtha，最高的真理）。而區分三乘的差別，情況如前解釋。三乘共同觀六波羅蜜（ṣaṭ-pāramitā，六度），證見第一義（Paramārtha，最高的真理）。而分別三乘的差別，如前分別。如此怎能與三藏教的三乘相同呢？問：菩薩可以修六度（ṣaṭ-pāramitā，六度），二乘（聲聞乘和緣覺乘）為何也能同樣修六度呢？答：《涅槃經》說，福德莊嚴（puṇya-saṃbhāra，積累福德）

【English Translation】 English version: By cultivating all practices, one sees the First Principle (Paramārtha, the highest truth). One cuts off the afflictions within the Desire Realm. Using the power of vows, one supports the habitual tendencies to be reborn in the Three Realms. Using the Wisdom of the Varieties of Paths (Sarvākārajñāna, wisdom regarding all paths), one plays with supernatural powers. One purifies the Buddha-lands and accomplishes sentient beings. When the roots of goodness of the Three Vehicles are ripe, one sits at the Bodhi-tree. Using the wisdom of a single thought in accordance, one cuts off the afflictions and exhausts the habitual tendencies. One attains the All-Knowing Wisdom (Sarvākārajñāna, wisdom regarding all dharmas), and is called a Buddha. One turns the two kinds of Dharma wheels, those of arising and ceasing and those of non-arising and non-ceasing, transforming sentient beings of the Three Vehicles to enter Nirvāṇa without remainder (nirvāṇa, complete extinction). This is the Mahāyāna. Therefore, the Great Perfection of Wisdom Sutra says, 'People of the Three Vehicles commonly use the First Principle (Paramārtha-satya, the highest truth) of inexpressible words to cut off afflictions. However, the difference lies in whether people's habitual tendencies of afflictions are exhausted or not.' Also, the Middle Treatise says, 'The Buddhas use the taste of nectar to teach sentient beings; the true nature of all dharmas (tathatā, the true nature of things) is the true taste of nectar.' The Buddha said that the true nature is divided into three types. If one attains the true nature of all dharmas and extinguishes all afflictions, it is called the Śrāvakayāna. If one generates great compassion and arouses the unsurpassed intention, it is called the Mahāyāna. If, after the Buddha's extinction, there is no Buddha in the world, and wisdom arises due to distancing oneself (from evil conditions), it is called the Pratyekabuddhayāna (Pratyekabuddha-yāna, Solitary Realizer Vehicle). Question: If that is the case, what is the difference between this and the Three Vehicles explained in the previous Tripiṭaka teachings (Tripiṭaka, the collection of Buddhist scriptures)? Answer: It has already been stated everywhere that there is no difference in seeing the First Principle (Paramārtha, the highest truth). It is just that the teaching methods have differences in clumsiness and skillfulness, and the methods of contemplation have differences in breaking down the body to see the truth. The Tripiṭaka teachings explain that Bodhisattvas, from the initial aspiration to the position of a Substitute Buddha (a Bodhisattva who will become the next Buddha), do not speak of cutting off the bonds of affliction. This explains that Bodhisattvas, from the initial aspiration, cut off the bonds of affliction, and even the fundamental afflictions of the Substitute Buddha have long been exhausted, and the remaining habitual tendencies are extremely weak. This is a great difference. Furthermore, the Tripiṭaka teachings divide the Three Vehicles based on the three dharmas of the Four Noble Truths of arising and ceasing (arya-satya, the four noble truths), the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda, twelve links of dependent origination), and the Six Perfections (ṣaṭ-pāramitā, six perfections). Now, the Common Teaching (Sādhāraṇa-yāna, Common Vehicle) is not like this. The Three Vehicles commonly contemplate the Four Noble Truths of non-arising and see the First Principle (Paramārtha, the highest truth). The difference in dividing the Three Vehicles is as explained before. The Three Vehicles commonly realize the provisional existence and enter emptiness, contemplate the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda, twelve links of dependent origination) and see the First Principle (Paramārtha, the highest truth). The difference in dividing the Three Vehicles is as explained before. The Three Vehicles commonly contemplate the Six Perfections (ṣaṭ-pāramitā, six perfections) and see the First Principle (Paramārtha, the highest truth). The difference in distinguishing the Three Vehicles is as explained before. How can this be the same as the Three Vehicles of the Tripiṭaka teachings? Question: Bodhisattvas can cultivate the Six Perfections (ṣaṭ-pāramitā, six perfections), why can the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) also cultivate the Six Perfections? Answer: The Nirvana Sutra says, 'The adornment of merit (puṇya-saṃbhāra, accumulation of merit)'

有為有漏無漏。是聲聞法。何處有慳貪聲聞。破戒瞋恚放逸散亂愚癡羅漢辟支佛也。但二乘之人。不能遍行其事成就眾生。何曾不同修六度第一義諦無言說道。而能斷結也。問曰。上引中論所明。即應是大乘聲聞緣覺也。答曰。不然。此雖通從大乘門入。而二乘取涅槃證即身滅度。故中論簡別。得諸法實相滅諸煩惱。名聲聞乘。若生大悲發無上意。名為大乘。若佛不出世。辟支佛人因遠離生智。此二既無大悲。何得名為大乘聲聞緣覺耶。故法華經云。身子自嘆云。我等同入法性。云何如來以小乘法而見濟度。然是我咎非世尊咎也。此即自述得法性實相。非是大乘聲聞。若如迦葉領解。聞法華開權顯實云。我等今日真是聲聞。以佛道聲令一切聞也。故不得言見諸法實相。即是大乘聲聞辟支佛也。第三正明通教三乘位者。即為二意。一明三乘共行十地。二簡名別義通。一明三乘共行十地位者。即為二意。一標名。二解釋。一標名者。一干慧地。二性地。三八人地。四見地。五薄地。六離欲地。七已辦地。八辟支佛地。九菩薩地。十佛地。故大品經云。菩薩從初干慧地至菩薩地。皆行皆學而不取證。佛地亦學亦證。故言三乘通位也。二解釋者。釋干慧地。三乘初心通名干慧地者。干慧地即是三賢之位也。一五停心。二別想念

【現代漢語翻譯】現代漢語譯本有為（有造作的）、有漏（有煩惱的）、無漏（沒有煩惱的），這是聲聞乘的教法。哪裡會有慳貪的聲聞、破戒、嗔恚、放逸、散亂、愚癡的阿羅漢或辟支佛呢？只是二乘之人，不能普遍地行菩薩道來成就眾生。如果不同時修習六度，不理解第一義諦的不可言說，又怎麼能斷除煩惱呢？問：上面引用的《中論》所闡明的，應該就是大乘的聲聞、緣覺吧？答：不是的。這些人雖然也從大乘的門徑進入，但二乘人取證涅槃后就證得即身滅度，所以《中論》加以區別，得到諸法實相、滅除諸煩惱的，稱為聲聞乘。如果生起大悲心、發起無上菩提心，就稱為大乘。如果佛不出世，辟支佛因為遠離而生智慧。這二者既然沒有大悲心，怎麼能稱為大乘的聲聞、緣覺呢？所以《法華經》說，舍利弗（Śāriputra）自己感嘆說：『我們同樣進入了法性，為什麼如來用小乘法來救度我們呢？』這只是我的過錯，不是世尊的過錯啊。』這便是舍利弗自己陳述已經證得法性實相，而不是大乘的聲聞。如果像摩訶迦葉（Mahākāśyapa）領悟理解，聽聞《法華經》開權顯實后說：『我們今天才是真正的聲聞，用佛道的音聲令一切眾生聽聞。』所以不能說見到諸法實相，就是大乘的聲聞、辟支佛。第三，正式闡明通教三乘的果位，分為兩個方面：一是說明三乘共同修行的十地，二是簡別名稱，義理相通。一是說明三乘共同修行的十地位，又分為兩個方面：一是標明名稱，二是解釋。一是標明名稱：一、干慧地（沒有禪定的智慧之地），二、性地（證得真如本性的地），三、八人地（預流果向，八忍八智之人所住之地），四、見地（見道的地位），五、薄地（煩惱輕薄的地位），六、離欲地（脫離欲界煩惱的地位），七、已辦地（已經完成修行的地位），八、辟支佛地（辟支佛所證的地位），九、菩薩地（菩薩所證的地位），十、佛地（佛所證的地位）。所以《大品般若經》說，菩薩從最初的干慧地到菩薩地，都是修行和學習而不取證，佛地則是既學習又證悟，所以說是三乘共通的果位。二是解釋：解釋干慧地。三乘的初心都通稱為干慧地，干慧地就是三賢位，包括：一、五停心觀（用以對治貪嗔癡等五種煩惱的五種禪觀方法），二、別相念住（觀身不凈、觀受是苦、觀心無常、觀法無我的四種觀法）。

【English Translation】 English version 'With-activity' (conditioned), 'with-defilements' (afflicted), and 'without-defilements' (unafflicted) – this is the teaching of the Śrāvakayāna (Vehicle of Hearers). Where would there be a stingy Śrāvaka, one who breaks precepts, is filled with anger, is lax, scattered, foolish, an Arhat (Worthy One), or a Pratyekabuddha (Solitary Buddha)? It is just that those of the Two Vehicles cannot universally practice the Bodhisattva path to accomplish sentient beings. If they do not simultaneously cultivate the Six Perfections and understand the ineffable First Principle, how can they sever afflictions? Question: What is elucidated in the Madhyamaka-śāstra (Treatise on the Middle Way) cited above should be the Śrāvakas and Pratyekabuddhas of the Mahāyāna (Great Vehicle), right? Answer: No. Although these individuals also enter through the gateway of the Mahāyāna, the followers of the Two Vehicles, upon attaining Nirvāṇa (Cessation), achieve immediate bodily extinction. Therefore, the Madhyamaka-śāstra distinguishes them, stating that those who attain the true nature of all dharmas (phenomena) and extinguish all afflictions are called the Śrāvakayāna. If one generates great compassion and arouses the unsurpassed Bodhicitta (mind of enlightenment), that is called the Mahāyāna. If a Buddha does not appear in the world, a Pratyekabuddha gains wisdom through seclusion. Since these two lack great compassion, how can they be called Śrāvakas or Pratyekabuddhas of the Mahāyāna? Therefore, the Lotus Sūtra states that Śāriputra (Śāriputra) lamented, 'We have similarly entered the Dharma-nature; why does the Tathāgata (Thus Come One) use the Small Vehicle to liberate us?' This is merely my fault, not the World-Honored One's fault.' This is Śāriputra himself stating that he has attained the true nature of Dharma, not that he is a Śrāvaka of the Mahāyāna. If, like Mahākāśyapa (Mahākāśyapa), one comprehends and understands, hearing the Lotus Sūtra's opening of the provisional and revealing of the real, he says, 'Today, we are truly Śrāvakas, using the voice of the Buddha-path to make all sentient beings hear.' Therefore, it cannot be said that seeing the true nature of all dharmas is the same as being a Śrāvaka or Pratyekabuddha of the Mahāyāna. Third, formally elucidating the positions of the Three Vehicles in the Common Teaching is divided into two aspects: first, explaining the Ten Grounds that the Three Vehicles cultivate together; second, distinguishing the names while the meanings are interconnected. First, explaining the Ten Grounds that the Three Vehicles cultivate together is further divided into two aspects: first, stating the names; second, explaining. First, stating the names: 1. Dry Wisdom Ground (ground of wisdom without dhyana), 2. Nature Ground (ground of attaining the true nature of Suchness), 3. Eight-Person Ground (the stage of stream-enterer, inhabited by those with eight kinds of forbearance and eight kinds of wisdom), 4. Vision Ground (the stage of seeing the path), 5. Thin Ground (the stage where afflictions are thin), 6. Detachment Ground (the stage of detachment from desires of the desire realm), 7. Accomplished Ground (the stage of having completed cultivation), 8. Pratyekabuddha Ground (the stage attained by Pratyekabuddhas), 9. Bodhisattva Ground (the stage attained by Bodhisattvas), 10. Buddha Ground (the stage attained by Buddhas). Therefore, the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sūtra) states that Bodhisattvas, from the initial Dry Wisdom Ground to the Bodhisattva Ground, all practice and learn without taking attainment; the Buddha Ground is both learning and attaining, hence it is said to be a common position of the Three Vehicles. Second, explaining: Explaining the Dry Wisdom Ground. The initial mind of the Three Vehicles is commonly called the Dry Wisdom Ground, which is the stage of the Three Sages, including: 1. Five Stopping-the-Mind Contemplations (five methods of meditation to counteract the five afflictions of greed, anger, delusion, etc.), 2. Specific Aspect Mindfulness (the four contemplations of the impurity of the body, the suffering of feelings, the impermanence of the mind, and the non-self of dharmas).

處。三總想念處。一五停心者。就此為三意。一分別拙巧不同。二正明五停心之位。三簡真偽。一分別拙巧不同者。三藏所明初賢。與通教不同。彼約信解生滅四諦修五停心。今約無生四諦信解修五停心。二種信解既拙巧不同故。入停心之位。目足不同也。二正明五停心位。所言賢者。本是鄰聖之義。亦是直善之名。今言直善即為二意。一釋直義。二釋善義。一釋直義者。信解直正異於外人邪僻。又不同拙度之曲。離此二邊名之為直。所以然者。三乘之人同聞無生四諦。信解分明故得然也。信無生苦諦者。信五陰十二入十八界不生。皆如幻化如夢響水月映象。畢竟空無所有。是則解苦無苦。苦雖無苦。若不知無苦。則為苦所苦。名曰愚夫。若知無苦此則無苦。而有真諦信無生。集諦者了一切煩惱業行。皆如夢幻響化水月映象。畢竟空無所有。無有和合相。若不知無所有。則有結業流轉。故知無所有是則解集無集。是故無集而有真諦信無生。滅諦者。知一切生滅之法皆不可得。設使有法過於涅槃。亦如夢幻響化水月映象。本自不生今亦無滅。若不知不生不滅。則生滅終不自滅。若知不生不滅。則生滅自然而滅。是則有滅而有真諦也。信無生道諦者。信一切至涅槃道。皆如夢幻響化水月映象。無有二相。是則不見通與不通

。若見有二相有通不通。則無明壅塞。若知不二之相。不見通與不通。則任運虛通入第一義。是則知道有道而有真諦也。若三乘之人。初入佛法信解此悟分明。名正直心。但菩薩因此無生四諦。起慈悲誓願故名摩訶薩也。問曰。若知諸法皆無所有。是則不見真與不真。何須結無生四真之名。答曰。此皆約思益經涅槃經制義。非凡情自立。得意忘言。無生四真之名何足疑礙。二釋善義者。即是五停心之善法也。此之五法能發諸禪。禪名棄惡。亦名功德叢林。止行二善無過於禪。禪因五法。此之五法內善之本也。行人初心信解雖直。但以五種不善。隨其重者常心馳散。不得暫停。如風中燈。照物豈了。欲知因緣即真。必須一心禪寂。如水澄清珠相自現。是故覺觀多者。教令修數息。因數息故心不動散。得欲界定住未到地。能發初禪乃至四禪四無色定。如明鏡不動。凈水無波。目足備故入清涼池。是名直善。直善之人能發無漏。故說鄰聖曰賢也。是以大品經云。阿那般那即是菩薩摩訶衍。以不可得故。此約初停心。明賢人干慧地之位。不凈觀對破貪慾明停心。入初賢干慧之位亦如是。故大品經云。不凈觀即是菩薩摩訶衍。以不可得故。慈心界方便因緣明停心。入初賢干慧之位亦如是。三簡真偽者。問曰。三乘初心。信解無生

四諦有真偽不。答曰。迦羅迦果鎮頭迦果偽多真少。末世學三乘之人。雖知無生四諦。不識正因緣義。即是迦羅迦果。若無道心貪著名利。即是迦羅迦果。不知善巧修習止觀。即是迦羅迦果。破法不遍。即是迦羅迦果。不知通塞。即是迦羅果。不知道品調適進極修習。即是迦羅迦果。不知對治助開三解脫門。即是迦羅迦果。不知位次生增上慢。即是迦羅迦果。不能安忍內外強軟兩賊。即是迦羅迦果。是則迦羅迦果乃有九分。如女人不別將還家食眷屬皆死。若能了知畢竟無所有。而精解此之得失。發諸順道法門而不愛著。即是鎮頭迦果。才有一分也。故中論云。佛去世後人根轉鈍。聞大乘法中說畢竟空。不知何因緣故空。即是生見疑。若都畢竟空。云何分別有罪福報應等。如是則無世諦第一義諦。取此空相而生貪著。於畢竟空中生種種過。龍樹菩薩造論意在此也。智度論云。第三邪見破因緣果報。亦破一切法與觀真空何異。龍樹論主八番複次簡別真偽具出(云云)。問曰。五停心善法有真偽不。答曰。一家次第禪門明發禪覺支。若過若不及有二十種。壞禪邪覺。即是迦羅迦果。十種成禪善覺。即是鎮頭迦果也。問曰。信解無生四諦。智慧辨才即是波若。何須數息五停心觀耶。答曰。大智論云。空無相無作。雖是智慧。若

【現代漢語翻譯】現代漢語譯本四諦（Satya，真理）有真有假嗎？回答說：迦羅迦果（Kalaka fruit）和鎮頭迦果（Jentuka fruit），假的居多，真的很少。末法時代學習三乘佛法的人，即使知道無生四諦，卻不明白正確的因緣之義，這就是迦羅迦果。如果沒有修道的決心，貪圖名利，這就是迦羅迦果。不知道善巧地修習止觀（Samatha-vipassana，止禪和觀禪），這就是迦羅迦果。破斥佛法不全面，這就是迦羅迦果。不知道通達與阻塞的道理，這就是迦羅迦果。不知道用道品（Bodhipaksa-dharma，菩提分法）來調和、適應、精進和極致地修行，這就是迦羅迦果。不知道用對治法來輔助開啟三解脫門（trimoksa，空、無相、無愿），這就是迦羅迦果。不知道修行位次而生起增上慢（adhimana，未證言證），這就是迦羅迦果。不能安忍內外強硬和軟弱兩種賊害，這就是迦羅迦果。這樣看來，迦羅迦果就有九種過失。如同女人不能分辨好壞，把不好的東西帶回家給眷屬吃，導致他們全部死亡。如果能夠了知一切畢竟空無所有，並且精通理解其中的得失，發起各種順應正道的法門而不執著，這就是鎮頭迦果，才有一分而已。所以《中論》（Madhyamaka-karika）說：『佛陀去世后，人們的根器變得遲鈍，聽到大乘佛法中說畢竟空，卻不知道因為什麼因緣而空，因此產生懷疑。如果一切都畢竟空，那麼如何區分罪福報應等？』這樣就既沒有世俗諦（Samvriti-satya，世俗諦），也沒有第一義諦（Paramartha-satya，勝義諦）。執取這種空相而產生貪著，在畢竟空中產生種種過失。龍樹菩薩（Nagarjuna）造論的用意就在於此。《智度論》（Mahaprajnaparamita-sastra）說：『第三種邪見是破斥因緣果報，這和觀真空有什麼區別？』龍樹論主用八種方式反覆辨析，詳細區分了真偽。問：五停心觀（panca citta sthiti，五種停止妄念的方法）的善法有真有假嗎？回答說：一家次第禪門（禪修的次第法門）闡明了禪覺支（dhyananga，禪支）的生起，如果過度或不及，就會有二十種壞禪邪覺，這就是迦羅迦果。十種成就禪定的善覺，就是鎮頭迦果。問：信解無生四諦，具有智慧和辯才，這就是般若（Prajna，智慧），為什麼還需要修習數息觀（anapanasati，觀察呼吸）和五停心觀呢？回答說：《大智度論》說：『空、無相、無作，雖然是智慧，但如果

【English Translation】 English version Are the Four Noble Truths (Satya) true or false? The answer is: Kalaka fruits and Jentuka fruits, mostly false and rarely true. People in the degenerate age who study the Three Vehicles of Buddhism, even if they know the unproduced Four Noble Truths, do not understand the meaning of correct dependent origination, which is the Kalaka fruit. If there is no determination to cultivate the path and they are greedy for fame and profit, it is the Kalaka fruit. If they do not know how to skillfully practice Samatha-vipassana (tranquility and insight meditation), it is the Kalaka fruit. If they do not thoroughly refute the Dharma, it is the Kalaka fruit. If they do not know the principle of understanding and obstruction, it is the Kalaka fruit. If they do not know how to harmonize, adapt, diligently, and ultimately practice the Bodhipaksa-dharma (factors of enlightenment), it is the Kalaka fruit. If they do not know how to use antidotes to help open the three doors of liberation (trimoksa: emptiness, signlessness, and wishlessness), it is the Kalaka fruit. If they do not know the stages of practice and develop adhimana (false pride), it is the Kalaka fruit. If they cannot endure the two thieves of internal and external, strong and weak, it is the Kalaka fruit. Thus, the Kalaka fruit has nine faults. It is like a woman who cannot distinguish good from bad, bringing bad things home for her family to eat, causing them all to die. If one can understand that everything is ultimately empty and thoroughly understand the gains and losses in it, and initiate various Dharma doors that accord with the right path without attachment, it is the Jentuka fruit, only one part of it. Therefore, the Madhyamaka-karika (Treatise on the Middle Way) says: 'After the Buddha passed away, people's faculties became dull. When they hear that everything is ultimately empty in the Mahayana Dharma, they do not know why it is empty, and thus they become suspicious. If everything is ultimately empty, then how can we distinguish between karmic rewards and retributions?' In this way, there is neither Samvriti-satya (conventional truth) nor Paramartha-satya (ultimate truth). Grasping this aspect of emptiness and becoming attached to it, various faults arise in the ultimate emptiness. This is the intention of Nagarjuna (Longshu Pusa) in writing the treatise. The Mahaprajnaparamita-sastra (Great Perfection of Wisdom Treatise) says: 'The third wrong view is to refute the law of cause and effect, what is the difference between this and observing the true emptiness?' Nagarjuna repeatedly analyzed in eight ways, distinguishing between true and false in detail. Question: Are the good dharmas of the Five Stoppages of Mind (panca citta sthiti) true or false? Answer: One family's sequential meditation door (a sequential method of meditation) clarifies the arising of the dhyananga (factors of meditation), if it is excessive or insufficient, there will be twenty kinds of bad meditation and wrong awareness, which is the Kalaka fruit. The ten kinds of good awareness that accomplish samadhi are the Jentuka fruit. Question: Believing and understanding the unproduced Four Noble Truths, having wisdom and eloquence, this is Prajna (wisdom), why is it necessary to practice Anapanasati (mindfulness of breathing) and the Five Stoppages of Mind? Answer: The Mahaprajnaparamita-sastra says: 'Emptiness, signlessness, and wishlessness, although they are wisdom, but if'

無定心即是顛智慧狂智慧。豈可說顛狂之人。是初賢干慧地。二明別想四念處干慧地位者。三乘之人住靜定心。修三種念處事相。略如前三藏教分別。但此通教所明性念處。但觀五陰即空。法性之智慧。名為性念處。是以大品經云。即色是空非色滅空。色性自空空即是色。離空無色離色無空。受相行識亦復如是。若觀此屬愛屬見。身邊二見四見十四見。及一切諸色皆不凈。虛妄不實本自不生(破色四邊見生。有四十八番乃至九十六番。類前體假入空觀可知之)不生即是空。空即法性。法性非垢非凈。即破垢凈二倒。是真不凈義。名身念處。若觀屬愛屬見一切諸受皆苦。虛妄不實本自不生(破愛四邊見生。有四十八番乃至九十六番。類前可知)不生即空。空即法性。法性非苦非樂。破苦樂倒。是真苦義。名受念處。若觀屬愛屬見。一切心皆無常。虛妄不實本自不生(破心四邊見生。有四十八番乃至九十六。類前可知)不生即空。空即法性。法性非常非無常。即破常無常倒。是真無常義名心念處。若觀屬愛屬見。一切想行二陰皆無我。虛妄不實本自不生(破想行四邊見生。有四十八番乃至九十六番。類前可知)不生故即空。空即法性。法性非我非無我。即破我無我倒。是真無我義名法念處也。三乘之人。觀五陰第一義諦修

【現代漢語翻譯】現代漢語譯本：『無定心』即是顛倒的智慧和瘋狂的智慧。怎麼能說顛狂之人，是處於初賢干慧地（初入聖道的干慧階段）呢？二、明瞭別相的四念處干慧地位者，三乘（聲聞乘、緣覺乘、菩薩乘）之人安住于寂靜的禪定之心，修習三種念處的事相，大致如前三藏教（聲聞藏、菩薩藏、諸佛藏）所分別的。但此通教（通於三乘的教法）所闡明的性念處，只是觀察五陰（色、受、想、行、識）即是空，法性的智慧，名為性念處。所以《大品經》（《摩訶般若波羅蜜經》）說：『即色是空，不是色滅了才是空，色的自性本空，空即是色，離開空就沒有色，離開色就沒有空，受、想、行、識也是這樣。』如果觀察這些屬於愛和屬於見的，身邊二見（有身見、邊見）、四見（有常見、斷見、亦常亦斷見、非常非斷見）、十四見（六十二見中的十四種根本見解），以及一切諸色都是不凈的，虛妄不實，本來就不生（破除對於色的四邊見而生起的四十八番乃至九十六番的見解，類似於前面的體假入空觀，可以類推得知）。不生即是空，空即是法性，法性非垢非凈，即是破除垢凈二種顛倒，是真正的『不凈』的意義，名為身念處。如果觀察屬於愛和屬於見的一切諸受都是苦的，虛妄不實，本來就不生（破除對於受的四邊見而生起的四十八番乃至九十六番的見解，類似於前面的，可以類推得知），不生即是空，空即是法性，法性非苦非樂，破除苦樂顛倒，是真正的『苦』的意義，名為受念處。如果觀察屬於愛和屬於見的一切心都是無常的，虛妄不實，本來就不生（破除對於心的四邊見而生起的四十八番乃至九十六番的見解，類似於前面的，可以類推得知），不生即是空，空即是法性，法性非常非無常，即是破除常無常顛倒，是真正的『無常』的意義，名為心念處。如果觀察屬於愛和屬於見的一切想陰和行陰都是無我的，虛妄不實，本來就不生（破除對於想陰和行陰的四邊見而生起的四十八番乃至九十六番的見解，類似於前面的，可以類推得知），不生所以即是空，空即是法性，法性非我非無我，即是破除我無我顛倒，是真正的『無我』的意義，名為法念處。三乘之人，觀察五陰的第一義諦而修習。

【English Translation】 English version: 'Unsettled mind' is inverted wisdom and mad wisdom. How can it be said that a mad person is in the initial stage of 'dry insight' (the initial stage of entering the path of sage)? Secondly, those who are in the stage of 'dry insight' of the Four Foundations of Mindfulness with distinct characteristics, the people of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) abide in the quiet and samādhi mind, and practice the aspects of the Three Foundations of Mindfulness, roughly as distinguished in the Tripiṭaka teachings (Śrāvakapiṭaka, Bodhisattvapiṭaka, and Buddhadharma). However, the 'Nature Foundation of Mindfulness' explained in this Common Teaching (teachings common to the Three Vehicles) is simply observing that the Five Skandhas (form, feeling, perception, mental formations, and consciousness) are empty, and the wisdom of Dharma-nature is called 'Nature Foundation of Mindfulness'. Therefore, the Mahāprajñāpāramitā Sūtra says: 'Form is emptiness, not that form ceases and then becomes emptiness; the nature of form is inherently empty, emptiness is form; without emptiness, there is no form; without form, there is no emptiness; feeling, perception, mental formations, and consciousness are also the same.' If one observes that these belong to love and views, the two views of self and extremes (belief in a self, and belief in annihilation), the four views (belief in permanence, belief in annihilation, belief in both permanence and annihilation, belief in neither permanence nor annihilation), the fourteen views (the fourteen fundamental views among the sixty-two views), and all forms are impure, false, and unreal, and originally unborn (breaking the forty-eight or even ninety-six views arising from the four extreme views on form, similar to the previous contemplation of 'entering emptiness through the provisional entity', which can be inferred). Unborn is emptiness, emptiness is Dharma-nature, Dharma-nature is neither defiled nor pure, which is breaking the two inversions of defilement and purity, and is the true meaning of 'impurity', called Body Foundation of Mindfulness. If one observes that all feelings belonging to love and views are suffering, false, and unreal, and originally unborn (breaking the forty-eight or even ninety-six views arising from the four extreme views on feeling, similar to the previous one, which can be inferred), unborn is emptiness, emptiness is Dharma-nature, Dharma-nature is neither suffering nor pleasure, breaking the inversion of suffering and pleasure, and is the true meaning of 'suffering', called Feeling Foundation of Mindfulness. If one observes that all minds belonging to love and views are impermanent, false, and unreal, and originally unborn (breaking the forty-eight or even ninety-six views arising from the four extreme views on mind, similar to the previous one, which can be inferred), unborn is emptiness, emptiness is Dharma-nature, Dharma-nature is neither permanent nor impermanent, which is breaking the inversion of permanence and impermanence, and is the true meaning of 'impermanence', called Mind Foundation of Mindfulness. If one observes that all perceptions and mental formations belonging to love and views are without self, false, and unreal, and originally unborn (breaking the forty-eight or even ninety-six views arising from the four extreme views on perception and mental formations, similar to the previous one, which can be inferred), unborn is emptiness, emptiness is Dharma-nature, Dharma-nature is neither self nor non-self, which is breaking the inversion of self and non-self, and is the true meaning of 'non-self', called Dharma Foundation of Mindfulness. People of the Three Vehicles observe the ultimate truth of the Five Skandhas and practice.

四念處時。四念處中四種精進名正勤。四種禪定名如意足。信等五種善生名之為根。善根增長遮諸煩惱。名之為力。分別道用名為七覺。安穩道中行名八正道。此性四念處。對(破身邊二見四見生。結成四十八番乃至九十六番。明無生四念處。意甚難解。自非徹思終不可知之)若修共念處事相如前。但以膀相脹相爛相壞相。背舍勝處皆如夢幻。畢竟不可得為異也。若修緣念處分別名義如前。但知名字性離即解脫相無句義。是菩薩句義。如是通達一切名義。即是緣念處。三乘人修此三種念處。皆以正勤如意足根力覺道善巧調適。觀五陰一切諸法。不取不捨能伏一切屬愛屬見八十八使三界二十五有一切結集。故言善滅諸戲論也。略說三乘通觀別想四念處住干慧地。但菩薩雖知五陰畢竟空寂。而大悲誓願不捨眾生。以無所得調伏諸根修行六度。即是摩訶衍。故大品經云。四念處是菩薩摩訶衍。以不可得故。問曰。通教性念處。理既是通破八倒。何須別對。答曰。三藏教別想四念處。既別破四倒。明干慧地。今干慧位。既是齊對其別破拙。但破四倒。今明別破之巧。故還用別以破八倒也。三明總想四念處干慧地位者。總想三種四念處。如前三藏教分別。但以如幻如化體法即空為異耳。是為無生總想四念處。住是總想念處中。若

【現代漢語翻譯】現代漢語譯本修習四念處時，四念處中的四種精進稱為正勤（Samyagvyayama，四種正確的努力）。四種禪定稱為如意足（Rddhipada，實現願望的基礎）。信等五種善法生起，稱為根（Indriya，五種控制能力）。善根增長，遮蔽各種煩惱，稱為力（Bala，五種力量）。分別修道的功用，稱為七覺支（Sapta-bodhyanga，七種覺悟的因素）。在安穩的道路上行走，稱為八正道（Aryastangamarga，八種正確的道路）。這種自性四念處，對治（破除身見、邊見兩種邪見，以及四種顛倒見，由此結成四十八種乃至九十六種煩惱。闡明無生四念處，意義非常難以理解，如果不是徹底思考，終究無法理解）。如果修習共念處，事相與前面所說相同，只是以膨脹相、青瘀相、腐爛相、壞滅相，以及背舍、勝處都如夢幻，畢竟不可得作為不同之處。如果修習緣念處，分別名義與前面所說相同，只是了知名字的自性是空性的，即是解脫之相，沒有固定的句義，這就是菩薩的句義。像這樣通達一切名義，就是緣念處。三乘（Srayana，聲聞乘、緣覺乘、菩薩乘）人修習這三種念處，都以正勤、如意足、根、力、覺、道善巧地調適，觀察五陰（Skandha，色、受、想、行、識）一切諸法，不取不捨，能夠降伏一切屬愛、屬見的八十八使（煩惱），三界（Trailokya，欲界、色界、無色界）二十五有（存在的形式）的一切結集。所以說能夠善於滅除各種戲論。簡略地說，三乘共通的觀想和別相的四念處，安住于干慧地（Sukkhavipassaka-bhumi，純觀禪的階段）。但是菩薩雖然知道五陰畢竟空寂，卻以大悲誓願不捨棄眾生，以無所得的智慧調伏諸根，修行六度（Paramita，佈施、持戒、忍辱、精進、禪定、般若），這就是摩訶衍（Mahayana，大乘）。所以《大品般若經》說，四念處是菩薩摩訶衍，因為它是不可得的。問：通教的自性念處，道理既然是共通地破除八倒（顛倒見），為什麼需要特別對治？答：三藏教的別相四念處，既然分別破除四倒，闡明干慧地，現在干慧位，既然是齊同地對其別相的破除，只是破除四倒，現在闡明分別破除的巧妙，所以還是用別相來破除八倒。三、闡明總相四念處干慧地位的人，總相三種四念處，與前面三藏教的分別相同，只是以如幻如化，體法即空作為不同之處。這就是無生總相四念處。安住于這種總相念處中，如果...

【English Translation】 English version When practicing the Four Foundations of Mindfulness (Sati-patthana), the four types of diligence within the Four Foundations of Mindfulness are called Right Exertion (Samyagvyayama, four right efforts). The four types of Samadhi (meditative absorption) are called the Foundations of Supernormal Powers (Rddhipada, the basis for achieving wishes). The arising of the five wholesome qualities such as faith are called Roots (Indriya, five controlling faculties). The growth of wholesome roots, which obstructs various afflictions, is called Powers (Bala, five powers). Discriminating the function of the path is called the Seven Factors of Enlightenment (Sapta-bodhyanga, seven factors of awakening). Walking on the secure path is called the Noble Eightfold Path (Aryastangamarga, eightfold path). This intrinsic nature of the Four Foundations of Mindfulness counteracts (destroys the two wrong views of self-view and extreme view, as well as the four inverted views, thereby forming forty-eight or even ninety-six kinds of afflictions. Clarifying the Four Foundations of Mindfulness of non-arising is extremely difficult to understand; unless one thinks thoroughly, it will ultimately be impossible to understand). If one practices the Common Foundations of Mindfulness, the phenomena are the same as described earlier, except that the signs of swelling, discoloration, putrefaction, and decay, as well as the Eight Liberations (Astha Vimoksha) and the Eight Fields of Mastery (Astha Abhibhayatana), are all like dreams and illusions, and ultimately unattainable. If one practices the Conditioned Foundations of Mindfulness, the discrimination of names and meanings is the same as described earlier, except that knowing the nature of names to be empty is the aspect of liberation, without fixed phrases or meanings; this is the phrase and meaning of a Bodhisattva. Understanding all names and meanings in this way is the Conditioned Foundations of Mindfulness. Practitioners of the Three Vehicles (Srayana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) practice these three Foundations of Mindfulness, all skillfully adjusting with Right Exertion, Foundations of Supernormal Powers, Roots, Powers, Factors of Enlightenment, and the Path, observing the Five Aggregates (Skandha, form, feeling, perception, mental formations, consciousness) and all phenomena, neither grasping nor abandoning, able to subdue all attachments and views, the eighty-eight fetters (afflictions), and all accumulations of the twenty-five existences in the Three Realms (Trailokya, desire realm, form realm, formless realm). Therefore, it is said to be able to skillfully extinguish all fabrications. Briefly speaking, the common contemplation and distinct characteristics of the Four Foundations of Mindfulness for the Three Vehicles reside in the Dry Insight Ground (Sukkhavipassaka-bhumi, stage of pure insight meditation). However, although Bodhisattvas know that the Five Aggregates are ultimately empty and still, they do not abandon sentient beings due to their great compassionate vows, and they subdue their faculties with the wisdom of non-attainment, practicing the Six Perfections (Paramita, generosity, morality, patience, diligence, concentration, wisdom), which is the Mahayana (Mahayana, Great Vehicle). Therefore, the Prajnaparamita Sutra says that the Four Foundations of Mindfulness are the Mahayana of Bodhisattvas because they are unattainable. Question: Since the principle of the intrinsic nature of the Foundations of Mindfulness in the Common Teaching is to commonly destroy the Eight Inversions (perverted views), why is it necessary to specifically counteract them? Answer: Since the distinct characteristics of the Four Foundations of Mindfulness in the Tripitaka Teaching separately destroy the Four Inversions, clarifying the Dry Insight Ground, now the Dry Insight position, since it is equally destroying its distinct characteristics, only destroying the Four Inversions, now clarifying the skill of separate destruction, so it still uses distinct characteristics to destroy the Eight Inversions. Third, clarifying the person in the Dry Insight position of the General Characteristics of the Four Foundations of Mindfulness, the General Characteristics of the three types of Four Foundations of Mindfulness are the same as the distinctions in the Tripitaka Teaching mentioned earlier, except that they differ in that they are like illusions and transformations, and the essence of phenomena is emptiness. This is the Four Foundations of Mindfulness of non-arising with General Characteristics. Residing in this Foundation of Mindfulness with General Characteristics, if...

修身念處。即觀五陰十二入十八界一切諸法。總破八倒。是名身念處。受心法念處亦如是。住是總想四念處。修正勤如意足根力覺道。雖未發暖法相似無漏法水。而總想觀五陰智慧深利。勝別想四念處。是則名總想四念處干慧地外凡之位也。問曰。三乘人通觀第一義諦。同破八倒應同見佛性。何故通教人入二涅槃也。答曰。破八倒有四種意。一破八倒不結枯榮。是則通別圓不定。二破八倒結成四枯定成通教。三破八倒結成四榮定成別教。四破八倒結成榮枯。即是圓教。今明破八倒。用凈名訶迦旃延破三藏五義。說摩訶衍五義。即結成四枯。故二百比丘心得解脫。正屬通教意也。二明性地者。若因總想念處成三十七品。初發善有漏五陰名暖法。暖法義如前說。增進初中後心入頂法忍法。乃至世第一法義。名為性地內凡。性地之義。皆如前說。但以從干慧地習無生方便異故。所說性地初中後心解慧善巧亦有殊別。拙巧雖復不同。而俱伏界內見諦之惑也。三明八人地者。即是三乘信行法行二人。體見假以發真斷見諦惑。在無間三昧。即八人之位也。四見地者。即是三乘同見第一義無生四諦之理。同斷見惑八十八使盡。問曰。上明體法入空。后破屬愛屬見。今何故見惑前盡。屬愛在後方斷。答曰。見新愛舊。體假入空雖復俱破

。見則易盡愛則難除。譬如斷藕若手摺斷藕斷絲連。若用刀斷藕絲俱絕。次第證果之人。見惑雖盡思惑猶在。超越證之人則見思俱斷也。五薄地者。體愛假即真發六品無礙。斷欲界六品證第六解脫。欲界煩惱薄也。六離欲地者。即是三乘之人。體愛假即真斷欲界五下分結盡。離欲界煩惱也。七已辦地者。即是三乘之人。體色無色愛即真。發真無漏斷五下分結七十二品盡也。斷三界事惑究竟故。言已辦地也。八辟支佛地者。緣覺菩薩發真無漏功德力大。故能侵除習也。九菩薩地者。從空入假道觀雙流。深觀二諦進斷習氣。色等無明得成界外法眼道種智。遊戲神通凈佛國土。成就眾生。覺佛十力四無所畏十八不共法大慈大悲斷習氣將盡也。十佛地者。大功德力資智慧。一念相應慧觀真諦。習氣究竟盡也。故智度論云。聲聞智慧力弱。如小火燒木。雖燃猶有炭在。緣覺智慧力勝。如大火燒木。木燃炭盡余有灰在。諸佛智慧力大如劫燒火。大灰炭俱盡。亦如兔馬像三獸渡河之喻也。問曰。菩薩佛地名異。二乘何得言通也。答曰。名雖有異同是無學應供。得二涅槃。共歸灰斷。證果是一名義不殊。是則名義究竟俱同也。二簡名別義通者。即為二意。一約前三乘共十地。菩薩別立三忍名。二明用別教名名別義通。一明用通教位立別

【現代漢語翻譯】現代漢語譯本見解上的迷惑容易斷除，情愛上的迷惑卻難以去除。譬如折斷藕，雖然用手摺斷，藕斷絲還連著。如果用刀切斷藕，藕絲就完全斷絕。次第證果的人，見惑雖然斷盡，思惑仍然存在。超越證果的人，見惑和思惑都斷盡了。五、薄地（指欲界煩惱微薄之地）：體悟愛是虛假的，從而趨向真理，發起六品無礙的智慧，斷除欲界的六品煩惱，證得第六解脫，這是因為欲界的煩惱已經很微薄了。六、離欲地（指脫離慾望之地）：這是指聲聞乘、緣覺乘、菩薩乘的人，體悟愛是虛假的，從而趨向真理，斷除欲界的五下分結（五種束縛眾生的煩惱），脫離欲界的煩惱。七、已辦地（指已經完成修行之地）：這是指聲聞乘、緣覺乘、菩薩乘的人，體悟色界和無色界的愛是虛假的，從而趨向真理，發起真正的無漏智慧，斷除五下分結的七十二品煩惱。因為斷除了三界的事惑，所以說是已辦地。八、辟支佛地（指辟支佛的境界）：緣覺菩薩發起真正的無漏功德，力量很大，所以能夠逐漸去除習氣。九、菩薩地（指菩薩的境界）：從空性進入假有，空觀和假觀同時進行，深入觀察二諦（真諦和俗諦），不斷斷除習氣，對於色等無明，能夠成就界外的法眼和道種智，以神通遊戲，凈化佛國土，成就眾生，覺悟佛的十力、四無所畏、十八不共法，以大慈大悲之心，斷除將盡的習氣。十、佛地（指佛的境界）：以大功德力資助智慧，在一念相應時，以慧觀照見真諦，習氣究竟斷盡。所以《智度論》說：『聲聞的智慧力弱，像小火燒木頭，雖然燃燒了，還有炭在。緣覺的智慧力勝，像大火燒木頭，木頭燃燒盡了，還剩下灰。諸佛的智慧力大，像劫火燃燒，大火和灰炭都燒盡了。』也像兔子、馬、像三種動物渡河的比喻。問：菩薩地和佛地名稱不同，二乘（聲聞乘和緣覺乘）為什麼能說通用呢？答：名稱雖然不同，但都是無學（不再需要學習）的應供（值得供養），都證得了二涅槃（有餘涅槃和無餘涅槃），最終都歸於灰斷（煩惱斷盡）。證果是一個名稱，意義沒有差別，這就是名稱和意義究竟相同。二、簡名別義通（名稱簡略，意義相同）：這有兩種意思：一是就前面三乘共有的十地來說，菩薩另外建立了三忍的名稱；二是說明用別教的名稱，名稱不同，意義相同。一是說明用通教的位次，建立不同的名稱。

【English Translation】 English version Seeing through illusions is easy to eliminate, but emotional attachments are difficult to remove. For example, when breaking a lotus root by hand, although broken, the fibers still connect. If cutting the lotus root with a knife, all the fibers are severed. Those who attain enlightenment gradually, although they exhaust the illusions of perception, still have illusions of thought remaining. Those who transcend and attain enlightenment sever both illusions of perception and thought. Fifth, the Thin Ground (referring to the ground where desires are thin): Realizing that love is false, one moves towards truth, generating six kinds of unobstructed wisdom, cutting off the six grades of desire in the desire realm, and attaining the sixth liberation, because the afflictions of the desire realm are already very thin. Sixth, the Ground of Detachment from Desire (referring to the ground of detachment from desire): This refers to those of the Hearer Vehicle, Solitary Realizer Vehicle, and Bodhisattva Vehicle, realizing that love is false, thereby moving towards truth, cutting off the five lower fetters of the desire realm (five kinds of afflictions that bind sentient beings), and detaching from the afflictions of the desire realm. Seventh, the Ground of Accomplishment (referring to the ground of having completed practice): This refers to those of the Hearer Vehicle, Solitary Realizer Vehicle, and Bodhisattva Vehicle, realizing that love in the form and formless realms is false, thereby moving towards truth, generating true non-outflow wisdom, and cutting off all seventy-two grades of the five lower fetters. Because the afflictions of the three realms have been completely cut off, it is called the Ground of Accomplishment. Eighth, the Ground of Pratyekabuddha (referring to the realm of Pratyekabuddha): Solitary Realizer Bodhisattvas generate true non-outflow merit, and their power is great, so they can gradually remove habitual tendencies. Ninth, the Bodhisattva Ground (referring to the realm of Bodhisattva): Entering the provisional from emptiness, the contemplation of emptiness and the contemplation of the provisional proceed simultaneously, deeply observing the two truths (the truth of emptiness and the conventional truth), constantly cutting off habitual tendencies, and with regard to ignorance of form, etc., one can accomplish the Dharma Eye and the Wisdom of the Path Seed beyond the realms, playing with supernatural powers, purifying Buddha lands, accomplishing sentient beings, awakening to the Buddha's Ten Powers, Four Fearlessnesses, Eighteen Unshared Dharmas, and with great compassion, cutting off habitual tendencies that are about to be exhausted. Tenth, the Buddha Ground (referring to the realm of Buddha): With great merit and power assisting wisdom, in a moment of correspondence, one illuminates the truth with wisdom, and habitual tendencies are completely exhausted. Therefore, the Mahaprajnaparamita Shastra says: 'The wisdom power of Hearers is weak, like a small fire burning wood, although it burns, there is still charcoal remaining. The wisdom power of Solitary Realizers is superior, like a large fire burning wood, the wood burns completely, and ashes remain. The wisdom power of all Buddhas is great, like a fire burning in a kalpa, the great fire and charcoal are all burned away.' It is also like the analogy of three animals, a rabbit, a horse, and an elephant, crossing a river. Question: The names Bodhisattva Ground and Buddha Ground are different, why can it be said that the Two Vehicles (Hearer Vehicle and Solitary Realizer Vehicle) are common? Answer: Although the names are different, they are all beyond learning (no longer needing to learn) and worthy of offerings, and they have all attained the Two Nirvanas (Nirvana with Remainder and Nirvana without Remainder), and ultimately they all return to the extinguishing of ashes (afflictions are completely cut off). Attaining the fruit is one name, and the meaning is no different, this is the ultimate sameness of name and meaning. Second, Simplified Name, Different Meaning, Common (the name is simplified, the meaning is the same): There are two meanings to this: one is with regard to the ten grounds shared by the previous Three Vehicles, Bodhisattvas have additionally established the names of the Three Acceptances; the second is to explain the use of the Separate Teaching's names, the names are different, and the meaning is the same. One is to explain the use of the Common Teaching's positions, establishing different names.

位。名別而義通者。義通以如前說。今言名別者。別為菩薩。立伏忍柔順忍無生忍之名也。所以者何。干慧地三乘同伏見惑。而菩薩更加伏忍之名者。菩薩信因緣即空。而於無生四諦降伏其心。起四弘誓願。雖知眾生如虛空。而發心度一切眾生。是菩薩欲度眾生如度虛空。故金剛般若經云。菩薩應如是降伏其心。所謂滅度無量無邊眾生。實無眾生得滅度者。次明三誓願降伏其心亦如是。故在干慧地修停心時。別名為伏忍異二乘也。別想總想念處。皆名伏忍亦如是。複次三乘之人。同發善有漏五陰。生相似解皆能柔伏見惑。順第一義諦理。而菩薩獨受柔順忍名者。菩薩非但伏結順理。又能為一切眾生。伏心遍行六度。一切事中福德智慧皆令究竟。如三藏教門。三阿僧祇修六度。乃至不惜身命至中忍滿。今此菩薩亦如是。以空無想無愿。調伏諸根。欲為眾生滿足六度。故名順忍也。複次三乘之人。同發真無漏。若智若斷同名無生。而菩薩獨受無生法忍名者。以其見第一義諦。雖斷結使而不生取證之心。故別受無生法忍之名。所以者何。若生取證心即墮二乘地。不得入菩薩第九地。複次三乘同得神通。而二乘不能用神通。成就眾生凈佛國土。故不名得受遊戲之名。菩薩能爾。故名菩薩受遊戲神通之名。阿那含雖斷五下分結。

【現代漢語翻譯】現代漢語譯本：位。名稱不同而意義相通的情況，意義相通如前所述。現在說名稱不同，是為菩薩設立伏忍、柔順忍、無生忍這些名稱。為什麼呢？干慧地三乘（聲聞乘、緣覺乘、菩薩乘）共同伏除見惑，而菩薩更加有伏忍這個名稱，是因為菩薩相信因緣即是空性，從而在無生的四諦（苦、集、滅、道）上降伏其心，發起四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）。雖然知道眾生如虛空般不實，但仍然發心度一切眾生。這是菩薩想要度眾生如同度虛空一樣。所以《金剛般若經》說：『菩薩應如是降伏其心，所謂滅度無量無邊眾生，實無眾生得滅度者。』接下來闡明以三誓願降伏其心也是如此。所以在干慧地修習停心觀時，特別稱為伏忍，與二乘不同。別想、總想念處，都稱為伏忍也是如此。其次，三乘之人，共同發起善的有漏五陰（色、受、想、行、識），生起相似的理解，都能柔和地降伏見惑，順應第一義諦的道理。而菩薩獨自接受柔順忍這個名稱，是因為菩薩不僅能伏除煩惱、順應真理，還能為一切眾生伏心，普遍修行六度（佈施、持戒、忍辱、精進、禪定、智慧），在一切事情中使福德和智慧都達到究竟圓滿，如三藏教門所說，三大阿僧祇劫修習六度，乃至不惜身命直到中忍圓滿。現在這位菩薩也是如此，以空、無相、無愿來調伏諸根，想要為眾生滿足六度，所以稱為順忍。再次，三乘之人，共同發起真實無漏的智慧和斷除，都稱為無生。而菩薩獨自接受無生法忍這個名稱，是因為他們見到第一義諦，雖然斷除了結使（煩惱的根本），卻不生起取證之心。所以特別接受無生法忍這個名稱。為什麼呢？如果生起取證之心，就墮入二乘地，不能進入菩薩第九地。再者，三乘共同獲得神通，而二乘不能用神通來成就眾生、清凈佛國土，所以不稱為獲得遊戲神通之名。菩薩能夠做到，所以稱為菩薩獲得遊戲神通之名。阿那含（三果阿羅漢）雖然斷除了五下分結（貪慾、嗔恚、身見、戒禁取見、疑）。

【English Translation】 English version: position. Names are different but the meanings are interconnected. The interconnectedness of meaning is as previously explained. Now, speaking of different names, it is to establish the names of Subduing Endurance (伏忍, Furen), Gentle Endurance (柔順忍, Roushunren), and Non-Arising Endurance (無生忍, Wushengren) for Bodhisattvas. Why is this so? In the Dry Insight Ground (干慧地, Ganhuidi), the Three Vehicles (三乘, Sancheng) commonly subdue the afflictions of views (見惑, Jianhuo). However, Bodhisattvas additionally have the name of Subduing Endurance because they believe that conditioned arising is emptiness (因緣即空, Yinyuan jikong), and thus subdue their minds regarding the unarisen Four Noble Truths (四諦, Sidi), generating the Four Great Vows (四弘誓願, Sihongshiyuan). Although they know that sentient beings are like empty space, they still generate the aspiration to liberate all sentient beings. This is because Bodhisattvas wish to liberate sentient beings as if liberating empty space. Therefore, the Diamond Sutra (金剛般若經, Jingang Borejing) says: 'Bodhisattvas should subdue their minds in this way, that is, liberating immeasurable and boundless sentient beings, yet in reality, there are no sentient beings who are liberated.' Next, it explains that subduing the mind with the Three Vows is also like this. Therefore, when practicing the cessation of thought (停心, Tingxin) in the Dry Insight Ground, it is specifically called Subduing Endurance, which is different from the Two Vehicles. Separate contemplation (別想, Biexing) and general contemplation (總想, Zongxiang) in the mindfulness practices (念處, Nianchu) are also called Subduing Endurance in the same way. Secondly, individuals of the Three Vehicles commonly generate wholesome, defiled aggregates of the five skandhas (五陰, Wuyin) (form, feeling, perception, mental formations, and consciousness), producing similar understandings, and are all able to gently subdue the afflictions of views, conforming to the principle of the First Noble Truth (第一義諦, Diyiyidi). However, Bodhisattvas uniquely receive the name of Gentle Endurance because they not only subdue afflictions and conform to truth, but also subdue their minds for the sake of all sentient beings, universally practicing the Six Perfections (六度, Liudu) (generosity, morality, patience, diligence, concentration, and wisdom), making both merit and wisdom ultimately complete in all matters, as taught in the Tripitaka (三藏, Sanzang) teachings, cultivating the Six Perfections for three great asamkhya kalpas (三阿僧祇劫, Sanasengqijie), even sacrificing their lives until the Endurance of the Middle Stage is fulfilled. Now, this Bodhisattva is also like this, using emptiness, signlessness, and wishlessness to tame the senses, desiring to fulfill the Six Perfections for sentient beings, therefore it is called Gentle Endurance. Thirdly, individuals of the Three Vehicles commonly attain true, undefiled wisdom and cessation, both called Non-Arising. However, Bodhisattvas uniquely receive the name of Non-Arising Dharma Endurance (無生法忍, Wushengfaren) because, having seen the First Noble Truth, although they have severed the bonds (結使, Jieshi) (the root of afflictions), they do not generate the mind of taking attainment. Therefore, they uniquely receive the name of Non-Arising Dharma Endurance. Why is this so? If the mind of taking attainment arises, they will fall into the ground of the Two Vehicles and cannot enter the Ninth Ground of Bodhisattvas. Furthermore, the Three Vehicles commonly attain supernatural powers (神通, Shentong), but the Two Vehicles cannot use supernatural powers to accomplish sentient beings and purify Buddha lands, therefore they are not called having attained the name of Playful Supernatural Powers. Bodhisattvas are able to do this, therefore they are called Bodhisattvas having attained the name of Playful Supernatural Powers. An Anagamin (阿那含, Anahan) (Third Stage Arhat) although having severed the five lower fetters (五下分結, Wuxiafenjie) (sensual desire, anger, self-view, attachment to rites and rituals, and doubt).

而不能捨深禪定來生欲界。和光利物而不同塵。菩薩能如是。故別說為離欲清凈也。問曰。通教三乘同觀二諦。約位云何分別。答曰。二乘雖觀二諦。一向體假入空用真斷結。至無學果。菩薩亦觀二諦。始從干慧終至見地。多用從假入空觀。得一切智慧眼多用真也。從薄地學遊戲神通。多修從空入假觀。得道種智法眼多用俗也。從辟支佛地。學二觀淳熟雙照二諦。入菩薩地。自然流入薩婆若海。是則無功用心。修種智佛眼。佛地圓明成一切種智。佛眼圓照二諦究竟也。故大智度論云。聲聞法中名干慧地。于菩薩即是伏忍。聲聞法中名性地。于菩薩法中名柔順忍。聲聞法中名八人地。于菩薩法中名無生法忍。聲聞法中名為見地。于菩薩法中是無生法忍果。聲聞法中名為薄地。于菩薩法中名為遊戲五神通。聲聞法中名離欲地。于菩薩法名為離欲清凈阿羅漢地。于聲聞法即是佛地。三藏佛三十四心發真斷三界結盡。與羅漢齊也。大品經云。阿羅漢若智若斷。是菩薩無生法忍。辟支佛地。大品經云。辟支佛若智若斷。是菩薩無生法忍。即對菩薩八地侵除習氣。九地過辟支佛地入菩薩位。菩薩位者九地十地。是則十地菩薩當知如佛齊。此習氣未盡。過菩薩地則入佛地。用誓願扶習氣。生閻浮提八相成道。五相如前料簡。大小乘同

【現代漢語翻譯】現代漢語譯本而不能捨棄甚深的禪定，轉而投生到充滿慾望的欲界。能夠和光同塵利益眾生，卻不被世俗所污染。菩薩能夠做到這樣，所以特別說明是遠離慾望的清凈境界。問：通教的三乘（聲聞乘、緣覺乘、菩薩乘）共同觀察二諦（真諦和俗諦），在修行位次上如何區分？答：二乘雖然也觀察二諦，但始終以體悟空性、進入空性的方式，用真諦來斷除煩惱，最終達到無學果位。菩薩也觀察二諦，從干慧地開始，直到見地，大多使用從假入空的觀法。獲得一切智慧之眼，更多地運用真諦。從薄地開始學習遊戲神通，更多地修習從空入假的觀法，獲得道種智和法眼，更多地運用俗諦。從辟支佛地開始，學習兩種觀法，使其純熟，同時照見二諦，進入菩薩地。自然而然地流入薩婆若（一切智）之海。這就是無需刻意用心，就能修習種智和佛眼。在佛地達到圓滿明瞭，成就一切種智。佛眼圓滿照見二諦，達到究竟。所以《大智度論》說，聲聞法中稱為干慧地，在菩薩法中就是伏忍。聲聞法中稱為性地，在菩薩法中就是柔順忍。聲聞法中稱為八人地，在菩薩法中就是無生法忍。聲聞法中稱為見地，在菩薩法中是無生法忍的果。聲聞法中稱為薄地，在菩薩法中稱為遊戲五神通。聲聞法中稱為離欲地，在菩薩法中稱為離欲清凈阿羅漢地。在聲聞法中就是佛地，三藏佛以三十四心發真，斷盡三界煩惱，與阿羅漢相同。《大品經》說，阿羅漢的智慧和斷惑，是菩薩的無生法忍。辟支佛地，《大品經》說，辟支佛的智慧和斷惑，是菩薩的無生法忍。這是針對菩薩八地侵除習氣，九地超過辟支佛地進入菩薩位。菩薩位指的是九地和十地，那麼十地菩薩應當知道如同佛一樣。這些習氣沒有斷盡，超過菩薩地就進入佛地。用誓願扶持習氣，在閻浮提（我們所居住的這個世界）示現八相成道。五相如前面所分析的，大小乘相同。

【English Translation】 English version And cannot abandon profound samadhi (deep meditative state) to be reborn in the desire realm. They harmonize with the world to benefit beings without being tainted by it. A Bodhisattva can do this, hence it is separately described as being free from desire and pure. Question: The three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) of the Common Teaching all contemplate the two truths (conventional truth and ultimate truth). How are they distinguished in terms of stages? Answer: Although the two vehicles also contemplate the two truths, they consistently use the approach of realizing emptiness and entering emptiness, using the ultimate truth to sever afflictions, ultimately reaching the state of Arhat (non-learning). Bodhisattvas also contemplate the two truths, starting from the stage of Dry Insight (Śuṣkavidarśana-bhūmi) and up to the stage of Vision (Darśana-bhūmi), mostly using the contemplation of entering emptiness from conventionality. They mostly use the ultimate truth to gain the eye of all wisdom. From the Thin Stage (Tanū-bhūmi), they learn to playfully manifest supernormal powers, mostly cultivating the contemplation of entering conventionality from emptiness. They mostly use the conventional truth to gain the knowledge of all paths and the Dharma eye. From the Pratyekabuddha stage, they learn to purify the two contemplations, illuminating both truths simultaneously, and enter the Bodhisattva stage. They naturally flow into the ocean of Sarvajña (all-knowing wisdom). This means that without deliberate effort, they cultivate the knowledge of all paths and the Buddha eye. In the Buddha stage, they achieve perfect clarity, accomplishing all-knowing wisdom. The Buddha eye perfectly illuminates the two truths, reaching the ultimate. Therefore, the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) says that what is called the Dry Insight Stage in the Śrāvaka Dharma is the Stage of Submissive Endurance (kṣānti) in the Bodhisattva Dharma. What is called the Nature Stage in the Śrāvaka Dharma is the Stage of Gentle Endurance in the Bodhisattva Dharma. What is called the Eighth Person Stage in the Śrāvaka Dharma is the Stage of Non-origination Dharma Endurance in the Bodhisattva Dharma. What is called the Vision Stage in the Śrāvaka Dharma is the fruit of Non-origination Dharma Endurance in the Bodhisattva Dharma. What is called the Thin Stage in the Śrāvaka Dharma is called the Playful Manifestation of the Five Supernormal Powers in the Bodhisattva Dharma. What is called the Stage of Freedom from Desire in the Śrāvaka Dharma is called the Stage of Freedom from Desire and Pure Arhat in the Bodhisattva Dharma. In the Śrāvaka Dharma, this is the Buddha stage. The Three-Store Buddha (Tripiṭaka Buddha) generates truth with thirty-four minds, severing all afflictions of the three realms, being equal to the Arhat. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (Twenty-five Thousand Verse Perfection of Wisdom Sutra) says that the wisdom and severance of afflictions of an Arhat are the Non-origination Dharma Endurance of a Bodhisattva. The Pratyekabuddha stage, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says that the wisdom and severance of afflictions of a Pratyekabuddha are the Non-origination Dharma Endurance of a Bodhisattva. This is in relation to the Bodhisattva's eighth stage, which eliminates habitual tendencies, and the ninth stage, which surpasses the Pratyekabuddha stage and enters the Bodhisattva position. The Bodhisattva position refers to the ninth and tenth stages. Then the Bodhisattvas of the tenth stage should know that they are like the Buddha. These habitual tendencies have not been exhausted, and surpassing the Bodhisattva stage, they enter the Buddha stage. They use vows to support habitual tendencies, appearing in Jambudvīpa (the world we live in) to accomplish the eight aspects of enlightenment. The five aspects are as analyzed earlier, and are the same in both the Mahayana and Hinayana.

異。如大智論分別。六成道相者。菩提樹下得一念相應慧。與無生四諦理相應。斷一切煩惱習盡。具足大慈大悲十力四無所畏十八不共法四無礙智。一切功德智慧。名之為佛。七轉法輪相者。權智開三藏生滅四諦法輪。實智說摩訶衍無生四諦法輪。通三乘人也。八入涅槃相者。雙樹入無餘涅槃。如薪盡火滅。留舍利為一切天人之福田也。是名通教大乘八相成道。是則三乘之人。同見真諦之理。同得二種涅槃。但大乘有八相成道之異。是為通教大乘。別為菩薩立名位也。二明用別教位名。名別而義通者。即是三乘同觀第一義諦之理。取別教之名。辨菩薩位也。就此即為二意。一正約名別義通辨位。二料簡。一正約名別義通辨位者。名別者即是十信三十心十地之名也。鐵輪位即是干慧地伏忍。三十心即是性地柔順忍。八人地見地。即是初歡喜地。得無生忍故。大品經云。須陀洹若智若斷。皆是菩薩無生法忍。薄地向果。向即離垢地果即明地。故大品經云。阿那含若智若斷。是菩薩無生法忍。阿那含向果。向即炎地果即是難勝地。故大品經云。阿那含智斷是菩薩無生法忍。羅漢地向果。向是現前地果是遠行地。故大品經云。阿羅漢智斷是菩薩無生法忍。辟支佛地。即是第八不動地。侵除習氣也。故大品經云。辟支佛智斷是菩

薩無生法忍。菩薩即第九善慧地。第十法雲地。當知如佛。佛地如前說。坐道場時一念相應慧。斷二障習氣盡。所謂煩惱障法障之習氣也。化一切有緣眾生竟。入無餘涅槃。如薪盡火滅。八相成道如前說。是則用別教名辨位。名異而義同。猶屬通教之位也。第四料簡者。問曰。從初地至七地對四果出何經論耶。答曰。經論非不對當。但高下不同。末代法師對當亦多殊異。所以然者。或云。見地止對初地。此如今所用。或取三地並對見地。仁王經明四地並對見地。此則難可定依。但通教見地。本是無間之道。不出觀證須陀洹。豈得從初地斷見乃至三地或云四地也。若斷別惑不共二乘。如此明義。或當有之。又或言六地斷結羅漢齊。或言。七地名阿羅漢。此難定執。前後兩果經論對既不定。其間二果以意可知。既不可定依。今用義推作比對位。雖一往少便終不可定執也。第五約通教明位釋凈無垢稱義者。大士位在補處真諦之理性自皎然。名之為凈。界內二障正惑已盡習氣微薄。故名無垢。智慧內與真諦相應。外能稱三乘根性神通說法。故云稱也。是則略辨通教大士受凈無垢稱之名。所以須示現此菩薩之像者。用此形聲。託疾為國王長者。說如夢幻之法。勸求菩提。又破三藏教三乘對守拙度之迷僻也。若尋什師生肇注維摩。

【現代漢語翻譯】現代漢語譯本獲得薩無生法忍（Sarva-anutpāda-dharma-kṣānti，對一切法不生不滅的真理的證悟）的菩薩，即處於第九善慧地（Sadhumati-bhumi）和第十法雲地（Dharmamegha-bhumi）。應當知道，他們如同佛一樣。佛的境界如前所述，在菩提道場時，以一念相應的智慧，斷除二障（煩惱障和所知障）的習氣。化度一切有緣眾生完畢后，進入無餘涅槃（nirvāṇa），如同薪盡火滅。八相成道（佛陀一生中的八個重要事件）如前所述。這是用別教（區別於三乘共教的菩薩藏）的名義來辨別菩薩的階位，名稱雖然不同，但意義相同，仍然屬於通教（三乘共通的教法）的階位。第四，關於料簡（辨析）。有人問：從初地（菩薩十地之第一地，歡喜地）到七地（菩薩十地之第七地，遠行地），對應于聲聞乘的四果（須陀洹、斯陀含、阿那含、阿羅漢）出自哪些經論？回答：經論並非沒有對應，但高下不同。末世的法師們所作的對應也多有差異。之所以如此，或者說，見地（證得真如理性的智慧）只對應于初地，這是現在通常所用的說法。或者取三地（菩薩十地之第三地，發光地）並對應于見地。《仁王經》則說四地（菩薩十地之第四地，焰慧地）並對應于見地。這些都難以確定依據。但通教的見地，本來是無間之道（直接證悟真理的道路），不出于觀證須陀洹（srota-āpanna，預流果），怎麼能從初地斷見惑乃至三地或四地呢？如果斷除不共二乘的別惑，這樣來解釋或許可以成立。又或者說，六地（菩薩十地之第六地，現前地）斷結與阿羅漢（arhat，無學果）齊等，或者說，七地名為阿羅漢。這些都難以確定執著。前後兩果的經論對應既然不定，那麼中間的二果（斯陀含和阿那含）可以用意推測。既然不可確定依據，現在用義理來推作比對階位，雖然一時看來有些牽強，但終究不可執著。第五，用通教來闡明階位，解釋『凈無垢稱』的含義。大士（菩薩）的階位在補處（指彌勒菩薩，下一尊將成佛的菩薩），真諦（paramārtha-satya，勝義諦）的理性自然明澈，名為『凈』。在界內（三界之內），二障（煩惱障和所知障）的正惑已經斷盡，習氣微薄，所以名為『無垢』。智慧內在與真諦相應，外能適應三乘根性，以神通說法，所以稱為『稱』。這就是略微辨析通教大士接受『凈無垢稱』之名的含義。之所以需要示現這位菩薩的形象，是用這種形體和聲音，託病為國王和長者說法，宣說如夢如幻的法，勸人求菩提（bodhi，覺悟）。又破斥三藏教（聲聞藏、菩薩藏、佛藏）三乘對守拙劣的度化方式的迷執。如果尋繹什師（鳩摩羅什）和生肇（僧肇）對《維摩經》的註解。

【English Translation】 English version A Bodhisattva who attains Sarva-anutpāda-dharma-kṣānti (the patient acceptance of the non-arising of all dharmas), is at the ninth Sadhumati-bhumi (Good Wisdom Ground) and the tenth Dharmamegha-bhumi (Cloud of Dharma Ground). It should be known that they are like the Buddha. The Buddha's realm, as previously described, is when, in the Bodhi-mandala (enlightenment place), with the wisdom of one thought in accordance, the residual habits of the two obscurations (klesha-avarana and jneya-avarana, afflictive obscurations and cognitive obscurations) are completely eradicated. After completely converting all sentient beings with whom they have affinity, they enter into nirvana without remainder (nirvāṇa), like a fire extinguished when the fuel is exhausted. The eight aspects of attaining Buddhahood (the eight major events in the Buddha's life) are as previously described. This is using the nomenclature of the Distinct Teaching (different from the shared teachings of the Three Vehicles, the Bodhisattva-pitaka) to distinguish the positions of Bodhisattvas. Although the names are different, the meanings are the same, and they still belong to the positions of the Common Teaching (the teachings common to the Three Vehicles). Fourth, regarding the analysis. Someone asks: From the first bhumi (the first of the ten Bodhisattva grounds, Pramudita-bhumi, Joyful Ground) to the seventh bhumi (the seventh of the ten Bodhisattva grounds, Duramgama-bhumi, Far-Going Ground), which sutras and treatises correspond to the Four Fruits (Srota-apanna, Sakrdagamin, Anagamin, Arhat) of the Hearer Vehicle? The answer is: The sutras and treatises are not without correspondence, but the levels are different. The correspondences made by Dharma masters in later ages are also mostly different. The reason for this is that some say that the Ground of Seeing (the wisdom of realizing the true nature of reality) only corresponds to the first bhumi, which is what is commonly used now. Others take the third bhumi (the third of the ten Bodhisattva grounds, Prabhakari-bhumi, Luminous Ground) and correspond it to the Ground of Seeing. The Renwang Sutra (Sutra of Humane Kings) states that the fourth bhumi (the fourth of the ten Bodhisattva grounds, Arcismati-bhumi, Radiant Wisdom Ground) corresponds to the Ground of Seeing. These are difficult to determine as a basis. However, the Ground of Seeing in the Common Teaching is originally the Path of No Interval (the direct path to realizing the truth), not exceeding the stage of Srota-apanna (stream-enterer), how can it be that from the first bhumi, the delusions of view are cut off, even up to the third or fourth bhumi? If the distinct delusions that are not common to the Two Vehicles are cut off, then explaining it in this way might be valid. Furthermore, some say that the sixth bhumi (the sixth of the ten Bodhisattva grounds, Abhimukhi-bhumi, Face-to-Face Ground) is equal to the Arhat (worthy one, the fruit of no more learning) in cutting off fetters, or that the seventh bhumi is called Arhat. These are difficult to determine and adhere to. Since the correspondences of the sutras and treatises for the two fruits at the beginning and end are not fixed, the two fruits in the middle (Sakrdagamin and Anagamin) can be inferred by intention. Since it is impossible to determine a basis, we now use reasoning to infer and compare the positions. Although it may seem somewhat forced at first glance, it is ultimately impossible to adhere to it. Fifth, using the Common Teaching to clarify the positions and explain the meaning of 'Pure and Immaculate Name'. The position of the Great Being (Bodhisattva) is in the position of replacement (referring to Maitreya Bodhisattva, the next Bodhisattva to become a Buddha), the nature of the Paramārtha-satya (Ultimate Truth) is naturally clear, and is called 'Pure'. Within the realm (within the Three Realms), the direct delusions of the two obscurations (klesha-avarana and jneya-avarana, afflictive obscurations and cognitive obscurations) have been completely cut off, and the residual habits are slight, so it is called 'Immaculate'. The wisdom inwardly corresponds to the Paramārtha-satya, and outwardly it can adapt to the dispositions of the Three Vehicles, using supernatural powers to preach the Dharma, so it is called 'Name'. This is a brief analysis of the meaning of the Great Being of the Common Teaching receiving the name 'Pure and Immaculate'. The reason why it is necessary to manifest the image of this Bodhisattva is to use this form and sound, feigning illness to speak the Dharma to kings and elders, proclaiming the Dharma of dreams and illusions, and encouraging people to seek Bodhi (enlightenment). It also refutes the clinging to the clumsy and inferior methods of conversion by the Three Vehicles of the Tripitaka Teaching (Sravaka-pitaka, Bodhisattva-pitaka, Buddha-pitaka). If we examine the commentaries on the Vimalakirti Sutra by Kumarajiva and Sengzhao.

同用此意。陳梁諸法師講此經文。判菩薩位歷意高下雖少少不同。今家往望皆並是用通教意釋此經耳。

四教義卷第八大正藏第 46 冊 No. 1929 四教義

四教義卷第九

天臺山修禪寺智顗禪師撰

第三約別教明位。釋凈無垢稱義者。別教詮因緣假名。如來藏佛性之理。菩薩稟此教門。修行得證必有淺深。故須明位。此別教入道亦有四門。一有門。二空門。三亦有亦空門。四非有非空門。別教雖有四門。而尋經論意。多用亦有亦空門明行位也。如涅槃經云。第一義空名為佛性。又云。智者見空及以不空聲聞辟支佛但見於空不見不空。不空者即佛性也。若趣機利物四門入道。各還根緣豈可偏用。但一往明位義便事須如此。是以今明別教行位。還約空有門以辨也。就此即為四意。一經論出別教菩薩位不同。二總明位。三別解釋。四約別教位釋凈無垢稱義。第一經論出別教菩薩位斷伏對法門不同者。尋別教正明因緣假名。恒沙佛法佛性。涅槃常住之理。菩薩稟此教。觀三諦理。歷劫修種種行。斷恒沙無知別惑。欲見佛性求常住四德涅槃。是則教別理別。斷別。行別位別。因別果別。此唯明一乘。二乘聞此如聾如啞。但諸經明此別位名數多少斷伏高下。對諸法門多有不同者。即為

【現代漢語翻譯】現代漢語譯本：同樣採用這種觀點。陳朝和梁朝的各位法師講解這部經文時，對菩薩果位的理解和高下判斷雖略有不同，但現在看來，他們都是用通教的觀點來解釋這部經文。

《四教義》卷第八《大正藏》第46冊 No. 1929 《四教義》

《四教義》卷第九

天臺山修禪寺智顗禪師撰

第三，依據別教闡明果位。解釋『凈無垢稱義』，別教詮釋因緣假名（由因緣和合而成的虛假名稱）、如來藏（一切眾生皆具的成佛可能性）、佛性（成佛的本性）的道理。菩薩接受這種教法，修行證悟必然有深淺之別，所以需要闡明果位。這別教的入道也有四門：一、有門；二、空門；三、亦有亦空門；四、非有非空門。別教雖有四門，但考察經論的意義，多用亦有亦空門來闡明修行果位。如《涅槃經》說：『第一義空名為佛性。』又說：『智者見空及以不空，聲聞辟支佛但見於空，不見不空。』不空，就是佛性。如果爲了適應不同根器的眾生而用四門入道，各自迴歸自己的根器和因緣，怎麼可以偏執一門呢？但爲了簡明扼要地闡明果位，就必須這樣做。因此，現在闡明別教的修行果位，還是依據空有門來辨析。就此分為四層意思：一、經論中關於別教菩薩果位的闡述不同；二、總括地闡明果位；三、分別解釋；四、依據別教果位解釋『凈無垢稱義』。第一，考察經論中關於別教菩薩果位的闡述，在斷惑、伏惑和對治法門上有所不同。考察別教，正是爲了闡明因緣假名、恒沙佛法（如恒河沙一樣多的佛法）、佛性、涅槃常住（涅槃的常恒不變）的道理。菩薩接受這種教法，觀察三諦理（空諦、假諦、中諦），經歷漫長的劫數修習種種法行，斷除如恒河沙一樣多的無知別惑，想要證見佛性，求得常、樂、我、凈四德涅槃。這樣，教法不同，理體不同，所斷之惑不同，所修之行不同，果位不同，因地不同，果報也不同。這只是闡明一乘（唯一成佛之道），二乘（聲聞乘和緣覺乘）聽了如同聾啞一般。只是各部經典闡明這別教果位的名目數量、斷惑伏惑的高下、對治的法門，多有不同。

【English Translation】 English version: The same idea is used here. The Dharma masters of the Chen and Liang dynasties, when explaining this sutra, had slightly different understandings and judgments on the levels of the Bodhisattva stages. However, in retrospect, they all used the meaning of the Tong Teaching (通教, a type of Buddhist teaching) to interpret this sutra.

The Four Teachings, Volume 8 Taisho Tripitaka, Volume 46, No. 1929, The Four Teachings

The Four Teachings, Volume 9

Composed by Chan Master Zhiyi of the Chan Monastery on Mount Tiantai

Third, explain the stages according to the Separate Teaching (別教, a type of Buddhist teaching). To explain the meaning of 'pure, stainless, and in accordance with the meaning', the Separate Teaching explains the principles of conditioned names (因緣假名, names that arise from conditions), the Tathagatagarbha (如來藏, the womb of the Tathagata, the potential for Buddhahood in all beings), and Buddha-nature (佛性, the nature of Buddhahood). Bodhisattvas who receive this teaching and practice it will inevitably have different levels of attainment, so it is necessary to clarify the stages. This Separate Teaching also has four entrances to the path: 1. the Entrance of Existence (有門); 2. the Entrance of Emptiness (空門); 3. the Entrance of Both Existence and Emptiness (亦有亦空門); 4. the Entrance of Neither Existence nor Emptiness (非有非空門). Although the Separate Teaching has four entrances, examining the meaning of the sutras and treatises, it mostly uses the Entrance of Both Existence and Emptiness to clarify the stages of practice. For example, the Nirvana Sutra (涅槃經) says: 'The ultimate emptiness is called Buddha-nature.' It also says: 'The wise see emptiness and non-emptiness, while Sravakas (聲聞, Hearers) and Pratyekabuddhas (辟支佛, Solitary Buddhas) only see emptiness and do not see non-emptiness.' Non-emptiness is Buddha-nature. If the four entrances to the path are used to suit the different capacities of beings, and each returns to their own faculties and conditions, how can one be biased towards one entrance? However, in order to briefly and concisely clarify the stages, it is necessary to do so. Therefore, now clarifying the stages of practice of the Separate Teaching, we still use the entrances of emptiness and existence to distinguish them. This is divided into four aspects: 1. the descriptions of the Bodhisattva stages in the Separate Teaching differ in the sutras and treatises; 2. a general explanation of the stages; 3. separate explanations; 4. explaining the meaning of 'pure, stainless, and in accordance with the meaning' according to the stages of the Separate Teaching. First, examining the descriptions of the Bodhisattva stages in the Separate Teaching in the sutras and treatises, there are differences in the methods of cutting off delusions, subduing delusions, and counteracting them. Examining the Separate Teaching is precisely to clarify the principles of conditioned names, countless Buddha-dharmas (恒沙佛法, Buddha's teachings as numerous as the sands of the Ganges River), Buddha-nature, and the permanence of Nirvana (涅槃常住, the eternal and unchanging nature of Nirvana). Bodhisattvas who receive this teaching observe the Three Truths (三諦理, the Truth of Emptiness, the Truth of Provisional Existence, and the Truth of the Middle Way), practice various practices through countless kalpas (劫, eons), cut off countless ignorant delusions, want to see Buddha-nature, and seek the four virtues of permanence, bliss, self, and purity in Nirvana. In this way, the teachings are different, the principle is different, the delusions to be cut off are different, the practices to be cultivated are different, the stages are different, the causes are different, and the results are also different. This only clarifies the One Vehicle (一乘, the only path to Buddhahood), and the Two Vehicles (二乘, the Hearer Vehicle and the Solitary Buddha Vehicle) are like deaf and mute when they hear it. It's just that the names, numbers, levels of cutting off and subduing delusions, and methods of counteracting them differ in the various sutras that clarify the stages of this Separate Teaching.

三。一者位數不同。二斷伏高下不同。三對諸法門不同。一位數多少有不同者。如華嚴經明。三十心十地佛地。有四十一地。瓔珞經明五十二位。仁王經明五十一位。新翻金光明經。但出十地佛果。勝天王般若大品經等。亦但明十地佛地。不辨三十心等覺地也。涅槃經明五行十功德。約義配位。似開三十心十地佛地。而文不出名。又十地論攝大乘論地持論十住毗婆沙論大智論。並釋菩薩地位。如此等諸經論。明諸菩薩位。名數多少不同。斷伏高下亦異。對諸法門明位非無殊別。所以然者。此既明界內界外生法兩身菩薩行位。如來方便。用四悉檀。化界內眾生隨機利益。豈得定說。若不廣尋經論則不知同異。偏取定執空增諍論。此同無目諍天上日。今明別教大乘次位。須用瓔珞仁王兩經。若明斷伏高下。須約大品三觀。若明觀行對法門意。屬涅槃五行。釋義對諸法門隨便采諸經論。一家說法正在初心。觀門教門須分明也。諸佛菩薩三乘聖位。此非凡測豈可妄說而須明位。知大乘意者。若行人修道破增上慢心。若說法講經權須消文引物希向。又欲令聽者咸知大乘經論。出別教菩薩位行不同。寧可偏執是非諍競也。問曰。何意明數的取瓔珞仁王判位名目。答曰。華嚴頓教。多明圓位四十一地。又不出十信之名。諸大乘方等經

文。多明諸法門正不辨位。前四時般若亦多明菩薩觀行法門意。亦不明正辨位。今謂瓔珞經明五十二位。名義整足。是結成諸大乘方等別圓之位也。仁王般若明五十一位。恐是結成前四時般若別圓之位也。法華但開通別之權位。顯一圓位。涅槃大乘亦明別圓兩位。而不的出名目。問曰。斷伏高下。何故取大品三觀。答曰。一家義便。問曰。別教觀行對法門。何故取涅槃五行。答曰。末代入道正得其宜。別教明觀行有二種。一者不共二乘說。如華嚴十地論地持九種戒定慧。及攝大乘論。二者共二乘說。如方等大品中論釋論。今明涅槃五行實為末代行用之要義也。第二總明別教菩薩位者。即為三意。一約瓔珞經明位數。二約大品經三觀明斷伏。三約涅槃經對法門辨位。一約瓔珞經明位數者。瓔珞有七種明位。七位者。一者十信。二者十住。三者十行。四者十回向。五者十地。六者等覺。七者妙覺地。初十信心即是外凡。別教干慧地伏忍之位也。十住即是習種性位。從此已去盡三十心解行位。悉是別教之內凡性地。柔順忍位也。約別教義推如暖法。十行者。即是性種性。別教義推如頂法也。十回向即道種性。別教義推如忍法。世第一法也。問曰。別教何須明暖頂忍也。答曰。十地既對四果故須明也。通教通真似解。說為暖頂

【現代漢語翻譯】現代漢語譯本：文中，許多闡明諸法門的經文並沒有明確區分位次。之前的四個時期的《般若經》也大多闡明菩薩的觀行法門，同樣沒有明確區分位次。現在認為《瓔珞經》闡明了五十二個位次，名義完整週全，是總結了大乘方等別圓的位次。《仁王般若經》闡明五十一個位次，恐怕是總結了前四個時期《般若經》的別圓位次。《法華經》只是開通了別教的權位，彰顯了一個圓位。《涅槃經》大乘也闡明了別圓兩個位次，但是沒有明確說出名目。有人問：斷除和降伏煩惱有高下之分，為什麼採用《大品般若經》的三觀？回答：這只是爲了方便一家之義。有人問：別教的觀行對應法門，為什麼採用《涅槃經》的五行？回答：末法時代進入佛道，這才是最適合的。《別教》闡明觀行有兩種：一種是不與二乘共同宣說的，如《華嚴經》、《十地論》、《地持經》的九種戒定慧，以及《攝大乘論》；另一種是與二乘共同宣說的，如《方等經》、《大品般若經》、《中論》、《釋論》。現在闡明《涅槃經》的五行，實在是末法時代修行用功的要義。第二，總的來說明別教菩薩的位次，有三重含義：一是依據《瓔珞經》闡明位數的多少；二是依據《大品般若經》的三觀闡明斷除和降伏煩惱的情況；三是依據《涅槃經》對應法門來辨別位次。一是依據《瓔珞經》闡明位數的多少。《瓔珞經》有七種闡明位次的方法，這七個位次是：一是十信（對佛法的十種信心），二是十住（安住于菩提心的十個階段），三是十行（實踐菩薩道的十種行為），四是十回向（將功德迴向眾生的十個階段），五是十地（菩薩修行的十個階位），六是等覺（接近妙覺的階段），七是妙覺地（佛的果位）。最初的十信心，就是外凡位，相當於別教的干慧地（通過修行智慧逐漸增長的階段）和伏忍位（降伏煩惱的階段）。十住就是習種性位（開始培養菩薩種性的階段）。從這裡開始，直到三十心解行位（通過理解和實踐佛法來提升的階段），都是別教的內凡位，相當於性地（菩薩的本性顯現的階段）和柔順忍位（對一切法都能安忍的階段）。按照別教的義理來推斷，就像暖法（修行即將生起智慧之火的階段）。十行，就是性種性（菩薩的本性逐漸增長的階段），按照別教的義理來推斷，就像頂法（修行達到頂點的階段）。十回向，就是道種性（菩薩的道心逐漸增長的階段），按照別教的義理來推斷，就像忍法（對一切法都能安忍的階段）和世第一法（世間法中最高的階段）。有人問：別教為什麼需要闡明暖、頂、忍這些位次呢？回答：因為十地對應四果（聲聞乘的四個果位），所以需要闡明這些位次。通教（三乘共通的教法）通達真諦，相似的解脫，可以稱為暖、頂。

【English Translation】 English version: In the text, many sutras elucidating the Dharma gates do not clearly distinguish the positions. The Prajna Sutras of the previous four periods also mostly elucidate the Bodhisattva's practices of contemplation, and similarly do not clearly distinguish the positions. Now it is considered that the Yingluo Sutra (a sutra detailing the stages of Bodhisattva practice) elucidates fifty-two positions, with complete and sufficient names and meanings, which is a summary of the distinct and perfect positions of the Mahayana Fangdeng (a type of Mahayana sutra). The Renwang Prajna Sutra (the Benevolent Kings Sutra) elucidates fifty-one positions, which is probably a summary of the distinct and perfect positions of the Prajna Sutras of the previous four periods. The Lotus Sutra only opens up the provisional positions of the distinct teaching, revealing one perfect position. The Nirvana Sutra (a Mahayana sutra) also elucidates the two positions of distinct and perfect teachings, but does not explicitly state the names. Someone asks: Since the severing and subduing of afflictions have high and low distinctions, why adopt the three contemplations of the Mahaprajnaparamita Sutra (the Great Perfection of Wisdom Sutra)? The answer is: It is merely for the convenience of one's own school's interpretation. Someone asks: Since the contemplation practices of the distinct teaching correspond to the Dharma gates, why adopt the five practices of the Nirvana Sutra? The answer is: Entering the path in the degenerate age, this is the most suitable. The distinct teaching elucidates two types of contemplation practices: one is not spoken in common with the two vehicles (Shravakas and Pratyekabuddhas), such as the ten grounds of the Avatamsaka Sutra (Flower Garland Sutra), the nine types of precepts, samadhi, and wisdom of the Dashabhumika Sutra (Ten Grounds Sutra) and the Bodhisattvabhumi Sutra (Stages of a Bodhisattva's Grounds), and the Mahayanasamgraha (Compendium of Mahayana); the other is spoken in common with the two vehicles, such as the Fangdeng Sutra, the Mahaprajnaparamita Sutra, the Madhyamaka-karika (Fundamental Verses on the Middle Way), and the Shastra (commentaries). Now, elucidating the five practices of the Nirvana Sutra is truly the essential meaning for practice in the degenerate age. Secondly, to generally elucidate the positions of the Bodhisattva in the distinct teaching, there are three meanings: first, to elucidate the number of positions according to the Yingluo Sutra; second, to elucidate the severing and subduing of afflictions according to the three contemplations of the Mahaprajnaparamita Sutra; third, to distinguish the positions by corresponding the Dharma gates according to the Nirvana Sutra. First, to elucidate the number of positions according to the Yingluo Sutra. The Yingluo Sutra has seven methods of elucidating the positions. These seven positions are: first, the ten faiths (ten kinds of faith in the Buddha's teachings); second, the ten abodes (ten stages of dwelling in the Bodhi mind); third, the ten practices (ten kinds of actions practicing the Bodhisattva path); fourth, the ten dedications (ten stages of dedicating merit to sentient beings); fifth, the ten grounds (ten stages of Bodhisattva practice); sixth, the near-perfect enlightenment (the stage close to perfect enlightenment); seventh, the ground of perfect enlightenment (the state of Buddhahood). The initial ten faiths are the outer ordinary position, equivalent to the dry wisdom ground (the stage of gradually increasing wisdom through practice) and the subduing endurance position (the stage of subduing afflictions) of the distinct teaching. The ten abodes are the habitual nature position (the stage of beginning to cultivate the Bodhisattva nature). From here onwards, until the thirty minds of understanding and practice (the stage of improving through understanding and practicing the Dharma), all are the inner ordinary position of the distinct teaching, equivalent to the nature ground (the stage of the Bodhisattva's nature manifesting) and the gentle endurance position (the stage of being able to endure all dharmas). According to the meaning of the distinct teaching, it is inferred as the warmth Dharma (the stage of practice where the fire of wisdom is about to arise). The ten practices are the nature nature (the stage of the Bodhisattva's nature gradually increasing), according to the meaning of the distinct teaching, it is inferred as the peak Dharma (the stage of practice reaching the peak). The ten dedications are the path nature (the stage of the Bodhisattva's path mind gradually increasing), according to the meaning of the distinct teaching, it is inferred as the endurance Dharma (the stage of being able to endure all dharmas) and the highest Dharma in the world (the highest stage in worldly dharmas). Someone asks: Why does the distinct teaching need to elucidate the warmth, peak, and endurance positions? The answer is: Because the ten grounds correspond to the four fruits (the four stages of Arhatship in the Shravaka vehicle), it is necessary to elucidate these positions. The common teaching (the teachings common to the three vehicles) penetrates the truth, and similar liberation can be called warmth and peak.

忍世第一法。今別教別真似解。義立此名以比決分明也。次十地即是聖種性。此皆入別教四果聖位。悉斷無明別見思惑。六明等覺位。即是等覺性。若望菩薩名等覺佛地。若望佛地。名為金剛心菩薩。亦名無垢地菩薩。七明妙覺地。亦名妙覺性。即是究竟佛菩提果。大涅槃之果也。二約大品經及三觀合位明斷伏高下者。大品經云。佛告舍利弗。菩薩欲具足道慧。當學般若波羅蜜。此即是十信習從假入空。伏愛論見論欲入十住位。若得十住即斷界內見思也。欲以道慧具足道種慧。當學般若。此即從空入假入十行也。欲以道種慧具足一切智。當學般若。此即修中道正觀。入十回向位也。欲以一切智具足一切種智。當學般若。此即是證中道正觀。入十地也。欲以一切種智斷煩惱習。當學般若。此即是等覺地也。無明煩惱習盡名之為佛。即是妙覺地也。問曰智度論何故。云佛說三智一心中得。答曰為顯圓教從初一地即具足一切諸地。若執此義。即乖三慧品說別相三智之義也。三約涅槃經明五行合位者。初戒聖行定聖行生滅四諦。慧聖行即是十信位。次無生四真諦聖行。即是十住位。次無量四聖諦。即是十行位。次明修一實諦無作四聖諦。即是十回向位。次若發真見一實諦。證無作四聖諦。即是聖行滿位。無畏地得二十五三昧。

【現代漢語翻譯】現代漢語譯本忍世第一法：現在分別解釋別教的真和似。設立這個名稱是爲了明確地比較和區分。其次，十地就是聖種性，這些都進入了別教的四果聖位，完全斷除了無明和別見思惑。六明等覺位，就是等覺性。如果從菩薩的角度來看，稱為等覺佛地；如果從佛地的角度來看，稱為金剛心菩薩，也稱為無垢地菩薩。七明妙覺地，也稱為妙覺性，就是究竟的佛菩提果，大涅槃的果。二、根據《大品經》（Mahaprajnaparamita Sutra）和三觀（Threefold Contemplation）結合的位置，說明斷除和降伏的高下：《大品經》說，佛告訴舍利弗（Sariputra，智慧第一的弟子），菩薩想要具足道慧（wisdom of the path），應當學習般若波羅蜜（Prajnaparamita，智慧的完美）。這指的是十信位（Ten Faiths），從假入空，降伏愛論和見論，進入十住位（Ten Dwellings）。如果得到十住位，就斷除了界內的見思惑。想要用道慧具足道種慧（wisdom of the path species），應當學習般若。這指的是從空入假，進入十行位（Ten Practices）。想要用道種慧具足一切智（wisdom of all），應當學習般若。這指的是修習中道正觀（right contemplation of the Middle Way），進入十回向位（Ten Dedications）。想要用一切智具足一切種智（wisdom of all kinds），應當學習般若。這指的是證悟中道正觀，進入十地（Ten Grounds）。想要用一切種智斷除煩惱習氣，應當學習般若。這指的是等覺地（Almost Perfect Enlightenment）。無明煩惱習氣斷盡，就稱為佛，就是妙覺地（Wonderful Enlightenment）。問：為什麼《智度論》（Mahaprajnaparamita-sastra）說佛說三智（Three Wisdoms）一心（one mind）中得？答：爲了顯示圓教（Perfect Teaching）從初地（first ground）就具足一切諸地。如果執著這個意義，就違背了三慧品（chapter on the Three Wisdoms）所說的別相三智（distinctive characteristics of the Three Wisdoms）的意義。三、根據《涅槃經》（Nirvana Sutra）說明五行（Five Practices）結合的位置：最初的戒聖行（holy practice of precepts）、定聖行（holy practice of concentration）、生滅四諦（Four Noble Truths of arising and ceasing）、慧聖行（holy practice of wisdom）就是十信位。其次，無生四真諦聖行（holy practice of the Four Noble Truths of non-arising）就是十住位。其次，無量四聖諦（immeasurable Four Noble Truths）就是十行位。其次，說明修習一實諦（one true reality）無作四聖諦（unconditioned Four Noble Truths），就是十回向位。其次，如果發起真見一實諦，證悟無作四聖諦，就是聖行圓滿位，無畏地（Fearless Ground）得到二十五三昧（twenty-five samadhis）。

【English Translation】 English version 'The foremost Dharma is forbearance.' Now, we separately explain the 'true' and 'similar' aspects of the Distinct Teaching (Separate Teaching). This name is established to clearly compare and distinguish. Secondly, the Ten Grounds (Ten Bhumis) are the nature of the holy seed. All of these enter the Four Fruition Stages of the Distinct Teaching, completely severing ignorance and the delusions of separate views and thoughts. The Sixth Illumination, the Stage of Almost Perfect Enlightenment (Equivalent Enlightenment), is the nature of Almost Perfect Enlightenment. If viewed from the perspective of a Bodhisattva, it is called the Ground of Almost Perfect Enlightenment Buddha; if viewed from the perspective of the Buddha Ground, it is called the Vajra Heart Bodhisattva, also known as the Immaculate Ground Bodhisattva. The Seventh Illumination, the Ground of Wonderful Enlightenment, is also called the nature of Wonderful Enlightenment, which is the ultimate fruit of Buddha Bodhi, the fruit of Great Nirvana. Secondly, according to the Mahaprajnaparamita Sutra and the combined positions of the Three Contemplations, explaining the high and low of severing and subduing: The Mahaprajnaparamita Sutra says, 'The Buddha told Sariputra (Sariputra, foremost in wisdom), 'If a Bodhisattva wants to fully possess the wisdom of the path (wisdom of the path), they should study Prajnaparamita (Prajnaparamita, perfection of wisdom).' This refers to the Ten Faiths, entering emptiness from the provisional, subduing the theories of love and views, entering the Ten Dwellings. If one attains the Ten Dwellings, they sever the delusions of views and thoughts within the realm. If one wants to fully possess the wisdom of the path species (wisdom of the path species) with the wisdom of the path, they should study Prajnaparamita.' This refers to entering the provisional from emptiness, entering the Ten Practices. 'If one wants to fully possess the wisdom of all (wisdom of all) with the wisdom of the path species, they should study Prajnaparamita.' This refers to cultivating the right contemplation of the Middle Way (right contemplation of the Middle Way), entering the Ten Dedications. 'If one wants to fully possess the wisdom of all kinds (wisdom of all kinds) with the wisdom of all, they should study Prajnaparamita.' This refers to realizing the right contemplation of the Middle Way, entering the Ten Grounds. 'If one wants to sever the habitual tendencies of afflictions with the wisdom of all kinds, they should study Prajnaparamita.' This refers to the Ground of Almost Perfect Enlightenment. When the habitual tendencies of ignorance and afflictions are completely exhausted, it is called Buddha, which is the Ground of Wonderful Enlightenment. Question: Why does the Mahaprajnaparamita-sastra say that the Buddha said the Three Wisdoms (Three Wisdoms) are attained in one mind (one mind)? Answer: To show that the Perfect Teaching (Perfect Teaching) from the first ground (first ground) fully possesses all the grounds. If one clings to this meaning, it contradicts the meaning of the distinctive characteristics of the Three Wisdoms (distinctive characteristics of the Three Wisdoms) as explained in the chapter on the Three Wisdoms. Thirdly, according to the Nirvana Sutra, explaining the combined positions of the Five Practices: The initial holy practice of precepts (holy practice of precepts), holy practice of concentration (holy practice of concentration), Four Noble Truths of arising and ceasing (Four Noble Truths of arising and ceasing), and holy practice of wisdom (holy practice of wisdom) are the Ten Faiths. Secondly, the holy practice of the Four Noble Truths of non-arising (holy practice of the Four Noble Truths of non-arising) is the Ten Dwellings. Thirdly, the immeasurable Four Noble Truths (immeasurable Four Noble Truths) are the Ten Practices. Fourthly, explaining the cultivation of the one true reality (one true reality) and the unconditioned Four Noble Truths (unconditioned Four Noble Truths) is the Ten Dedications. Fifthly, if one generates true insight into the one true reality and realizes the unconditioned Four Noble Truths, it is the stage of the complete holy practice, the Fearless Ground (Fearless Ground) attains the twenty-five samadhis (twenty-five samadhis).

能破二十五有。名歡喜地。五行具足。而說十功德者。恐此表住大涅槃十地之功德也。過此明住大涅槃。即是妙覺地也。第三歷別解釋者。釋七番別位。初明十信心者。一信心二念心三精進心四慧心五定心六不退心七回向心八護法心九戒心十願心。此十通名信心者。信心者順從為義。若聞說別教因緣假名無量四諦。佛性之理常住三寶。心順不疑名信心也。今略釋初信心義。即為二意。一者發菩提心。二者行菩薩道。發心即是目。修行即是足。目足備故入清涼池。即是別教初賢善直之義也。一發菩提心者。聞大涅槃方等經典。因信解心大悲誓願發也。大涅槃經明有五行。一聖行二梵行三天行四嬰兒行五病行。云何菩薩修行聖行。若從如來聞是大涅槃經。聞已生信作是思惟。諸佛世尊有無上道。有大正法大眾正行。復有大乘方等經典。我當愿樂割愛修道。即是信心。所以者何。若聞大涅槃經信心歡喜。即信佛性常住三寶。即是信非因非果大涅槃果也。若聞五行心生愛樂。即是信非因之因聖行因也。若信心開發。即是發菩提心。欲行菩薩道。發菩提心者。即是慈悲憐愍一切眾生。故於無量四聖諦。慈與眾生無量道滅之樂。悲救眾生無量苦集之苦。起無量四弘誓願。未度無量苦諦者令度。未解無量集諦者令解。未安無量道諦者

【現代漢語翻譯】現代漢語譯本：能夠破除二十五有（三界中的二十五種存在狀態），名為歡喜地（菩薩修行階位的第一地）。五行（聖行、梵行、天行、嬰兒行、病行）具足，而說十功德者，恐怕這是在表述安住于大涅槃的十地（菩薩修行的十個階位）的功德。超過這個階段，就表明安住于大涅槃，也就是妙覺地（佛果）。第三，歷別解釋（逐一分別解釋）的部分，解釋七番別位（七種不同的階位）。首先說明十信心（十種信心）: 一、信心，二、念心，三、精進心，四、慧心，五、定心，六、不退心，七、迴向心，八、護法心，九、戒心，十、願心。這十種都通稱為信心，信心是指順從的意思。如果聽聞解說別教（區別于其他教派的教義）的因緣假名（因緣和合的假有之名）、無量四諦（苦、集、滅、道四種真理），佛性（一切眾生皆具的成佛的可能性）的道理、常住三寶（永恒存在的佛、法、僧），內心順從而不懷疑，就叫做信心。現在簡略解釋初信心的意義，可以分為兩種含義：一是發菩提心（立志成佛的願望），二是行菩薩道（實踐菩薩的修行）。發心就像眼睛，修行就像雙腳。眼睛和雙腳都具備了，就能進入清涼池（比喻涅槃的境界），這就是別教初賢（別教修行最初的賢位）善直（善良正直）的意義。一、發菩提心，是指聽聞《大涅槃經》（闡述佛性的經典）、方等經典（大乘經典），因為信解（信心和理解）而生起大悲（對眾生的深切憐憫）的誓願。《大涅槃經》闡明有五行：一、聖行，二、梵行，三、天行，四、嬰兒行，五、病行。什麼是菩薩修行聖行呢？如果從如來（佛）那裡聽聞《大涅槃經》，聽聞后產生信心，這樣思維：諸佛世尊有無上道（最高的修行道路），有大正法（偉大的正法），大眾正行（大眾共同遵循的正當行爲），還有大乘方等經典。我應當願意割捨貪愛，修習佛道。這就是信心。為什麼這樣說呢？如果聽聞《大涅槃經》而信心歡喜，就相信佛性（成佛的可能性）和常住三寶（永恒存在的佛、法、僧）。這就是相信非因非果的大涅槃果（超越因果的大涅槃境界）。如果聽聞五行而內心生起愛樂，這就是相信非因之因的聖行因（作為最終結果之因的聖行）。如果信心開發出來，就是發菩提心，想要行菩薩道。發菩提心，就是對一切眾生懷有慈悲憐憫之心，因此對於無量四聖諦（苦、集、滅、道四種真理），以慈愛之心給予眾生無量道滅之樂（通往寂滅的快樂），以悲憫之心救度眾生無量苦集之苦（痛苦和煩惱的聚集）。生起無量四弘誓願（四種廣大的誓願）：未度無量苦諦（未從無量痛苦中解脫）的眾生，令其解脫；未解無量集諦（未理解無量煩惱根源）的眾生，令其理解；未安無量道諦（未安住于無量修行正道）的眾生，令其安住。

【English Translation】 English version: To be able to break through the twenty-five existences (the twenty-five states of existence in the Three Realms) is called the Land of Joy (the first of the ten stages of a Bodhisattva's practice). To have the Five Practices (holy conduct, pure conduct, heavenly conduct, infant conduct, and sick conduct) complete and then speak of the Ten Merits, it is likely that this is expressing the merits of abiding in the Ten Lands (the ten stages of a Bodhisattva's practice) of Great Nirvana. To go beyond this stage is to indicate abiding in Great Nirvana, which is the Land of Wonderful Enlightenment (the state of Buddhahood). Third, the section on explaining each separately explains the Seven Different Positions (seven different stages). First, explaining the Ten Faiths (ten kinds of faith): 1. Faith, 2. Mindfulness, 3. Diligence, 4. Wisdom, 5. Concentration, 6. Non-retrogression, 7. Dedication, 8. Protection of the Dharma, 9. Precepts, 10. Vows. These ten are all generally called Faith, and Faith means to be compliant. If one hears explanations of the causes and conditions of provisional names (names that are provisionally established based on causes and conditions) in the Distinct Teaching (teachings that are distinct from other schools), the immeasurable Four Noble Truths (suffering, its origin, its cessation, and the path to its cessation), the principle of Buddha-nature (the potential for all beings to become Buddhas), and the Eternally Abiding Three Jewels (the Buddha, the Dharma, and the Sangha that eternally exist), and one's mind is compliant and without doubt, this is called Faith. Now, briefly explaining the meaning of Initial Faith, it can be divided into two meanings: first, to generate Bodhicitta (the aspiration to attain Buddhahood), and second, to practice the Bodhisattva Path (the practice of a Bodhisattva). Generating the mind is like the eyes, and practicing is like the feet. Because the eyes and feet are both complete, one can enter the Cool Pond (a metaphor for the state of Nirvana), which is the meaning of the Initial Worthy Good Straightness of the Distinct Teaching. First, generating Bodhicitta refers to hearing the Mahaparinirvana Sutra (the sutra that elucidates Buddha-nature), and the Vaipulya Sutras (Mahayana sutras), and because of faith and understanding, generating the vows of great compassion (deep compassion for all beings). The Mahaparinirvana Sutra elucidates the Five Practices: 1. Holy Conduct, 2. Pure Conduct, 3. Heavenly Conduct, 4. Infant Conduct, 5. Sick Conduct. What is a Bodhisattva practicing Holy Conduct? If one hears the Mahaparinirvana Sutra from the Tathagata (Buddha), and after hearing it, generates faith and thinks in this way: The Buddhas, World Honored Ones, have the unsurpassed path (the highest path of practice), have the Great Righteous Dharma (the great righteous Dharma), the Righteous Conduct of the Assembly (the proper conduct followed by the assembly), and also the Mahayana Vaipulya Sutras. I should be willing to relinquish attachment and cultivate the path. This is Faith. Why is this so? If one hears the Mahaparinirvana Sutra and has faith and joy, then one believes in Buddha-nature (the potential for Buddhahood) and the Eternally Abiding Three Jewels (the Buddha, the Dharma, and the Sangha that eternally exist). This is believing in the Great Nirvana Fruit (the state of Great Nirvana that transcends cause and effect) that is neither cause nor effect. If one hears the Five Practices and generates love and joy in one's heart, this is believing in the Holy Conduct Cause (the holy conduct that is the cause of the ultimate result) that is the cause of no cause. If faith is developed, it is generating Bodhicitta, wanting to practice the Bodhisattva Path. Generating Bodhicitta is having a heart of loving-kindness and compassion for all beings, therefore, with regard to the immeasurable Four Noble Truths (suffering, its origin, its cessation, and the path to its cessation), with a heart of loving-kindness, giving beings the joy of the immeasurable Path of Cessation (the joy of the path leading to cessation), and with a heart of compassion, saving beings from the suffering of the immeasurable Aggregation of Suffering (the aggregation of suffering and afflictions). Generating immeasurable Four Great Vows (four vast vows): to liberate beings who have not been liberated from immeasurable Suffering Truth (immeasurable suffering); to help beings understand who have not understood immeasurable Origin Truth (immeasurable origin of suffering); to settle beings who have not settled in immeasurable Path Truth (immeasurable path of practice).

令安。未得無量滅諦者。令得大涅槃常樂我凈。是為別教菩薩因於信解。初發菩薩心也。問曰前明因大涅槃經四種聖諦。約此人辨別教菩薩位。今何故但約無量四聖諦發弘誓。愿不取餘三種四諦發願也。答曰若總在別教。此四種四諦皆名無量。所以者何。菩薩觀無量生滅四諦。調心異於二乘。觀無量無生滅四諦。斷界內結異於二乘。觀如來藏無量四諦之理。雖非即是無作。而二乘亦不聞其名。若證無作四諦。爾時無作亦名無量。所以者何。依一實諦即有四諦。名為無作。世間出世間因果法相。數量無邊與虛空等。亦名無量。緣無量四諦發菩提心。即是四種四諦也。問曰若生滅無生滅二種四諦。皆名無量者。何故勝鬘經。說名有量四聖諦耶。答曰雖複數無邊量。在二乘心同歸灰斷。故名有量也。問曰若有無作。何意不約無作發心。答曰此無作猶是無量。以無量以無作證果時。名非不思議無作也。如生滅盡。無非是無生四諦也。二明修菩薩行者。即是受持讀誦大乘方等。為人解說。自行聖行亦教人行聖行。自行聖行者。大涅槃經。明聖行者有三種。一戒聖行。二定聖行。三慧聖行菩薩思惟佛性之理。幽微難見。初心不可頓入。必須持戒修定慧。次第三觀調心而入中道。三諦惑障若除方乃得道。見於佛性住大涅槃。別相三觀

【現代漢語翻譯】現代漢語譯本：令未獲得無量滅諦（duhkha-nirodha-satya，苦滅諦，指通過修行可以滅除痛苦）的人，獲得大涅槃（mahāparinirvāṇa，大解脫）的常樂我凈（nitya-sukha-atma-subha，永恒、喜樂、真我、清凈）。這就是別教（prthag-jana，區別於二乘的菩薩教法）菩薩因信解而初發菩薩心（bodhicitta，菩提心）的含義。問：前面已經根據《大涅槃經》（Mahāparinirvāṇa Sūtra）中四種聖諦（catvāri-ārya-satyāni，四聖諦）來辨別別教菩薩的位次，現在為什麼只根據無量四聖諦（aprameya catvāri-ārya-satyāni，不可計量的四聖諦）來發弘誓願（praṇidhāna，誓願），而不根據其餘三種四諦來發愿呢？答：如果總的來說是別教，這四種四諦都稱為無量。為什麼這樣說呢？菩薩觀察無量生滅四諦（aprameya utpāda-vyaya catvāri-ārya-satyāni，不可計量的生滅四聖諦），調伏心意不同於二乘（śrāvaka-pratyekabuddha-yāna，聲聞乘和緣覺乘）；觀察無量無生滅四諦（aprameya anutpāda-avyaya catvāri-ārya-satyāni，不可計量的無生滅四聖諦），斷除界內煩惱不同於二乘；觀察如來藏（tathāgatagarbha，如來藏）無量四諦的道理，雖然不是無作四諦（anabhisaṃskāra catvāri-ārya-satyāni，無為四聖諦），但二乘也沒有聽過它的名字。如果證得無作四諦，那時無作也稱為無量。為什麼這樣說呢？依據一實諦（eka-satya，唯一的真實）就有四諦，稱為無作。世間和出世間的因果法相，數量無邊，與虛空相等，也稱為無量。緣無量四諦發菩提心，就是四種四諦。問：如果生滅和無生滅兩種四諦都稱為無量，為什麼《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說是有量四聖諦（parimita catvāri-ārya-satyāni，可計量的四聖諦）呢？答：雖然數量無邊，但在二乘心中都歸於灰斷（nirvāṇa，寂滅），所以稱為有量。問：如果有無作四諦，為什麼不根據無作四諦來發心呢？答：這無作四諦仍然是無量，以無量四諦以無作四諦證果時，稱為非不思議無作（acintya anabhisaṃskāra，不可思議的無為）。如生滅滅盡，無非是無生四諦。二、說明修菩薩行的人，就是受持讀誦大乘方等經典（mahāyāna vaipulya sūtra，大乘方廣經典），為他人解說，自己修行聖行（ārya-mārga，聖道），也教他人修行聖行。自己修行聖行，在《大涅槃經》中，說明聖行有三種：一、戒聖行（śīla-ārya-mārga，持戒的聖道），二、定聖行（samādhi-ārya-mārga，禪定的聖道），三、慧聖行（prajñā-ārya-mārga，智慧的聖道）。菩薩思惟佛性（buddhatā，佛性）的道理，幽深微妙難以見到，初心不可立即進入，必須持戒、修定、修慧，依次觀察調伏心意而進入中道（madhyamā-pratipad，中道）。三諦（tri-satya，三諦）的惑障如果消除，才能證得道，見到佛性，安住于大涅槃。別相三觀（prthak-lakṣaṇa tri-vidha-darśana，個別特徵的三種觀察）。

【English Translation】 English version: One causes those who have not attained the immeasurable cessation of suffering (duhkha-nirodha-satya) to attain the great Nirvana (mahāparinirvāṇa) of eternity, bliss, self, and purity (nitya-sukha-atma-subha). This is how a Bodhisattva of the Distinct Teaching (prthag-jana) initially generates the Bodhi mind (bodhicitta) through faith and understanding. Question: Previously, based on the four noble truths (catvāri-ārya-satyāni) in the Mahāparinirvāṇa Sūtra, the positions of Bodhisattvas in the Distinct Teaching were distinguished. Why is it that now, vows are made only based on the immeasurable four noble truths (aprameya catvāri-ārya-satyāni), and not based on the other three types of four truths? Answer: If considered in the context of the Distinct Teaching, all four types of four truths are called immeasurable. Why is this so? Bodhisattvas observe the immeasurable four truths of arising and ceasing (aprameya utpāda-vyaya catvāri-ārya-satyāni), and their mind-training differs from that of the Two Vehicles (śrāvaka-pratyekabuddha-yāna); they observe the immeasurable four truths of non-arising and non-ceasing (aprameya anutpāda-avyaya catvāri-ārya-satyāni), and their severing of afflictions within the realm of desire differs from that of the Two Vehicles; they observe the principle of the immeasurable four truths of the Tathāgatagarbha (tathāgatagarbha), and although it is not the unconditioned four truths (anabhisaṃskāra catvāri-ārya-satyāni), the Two Vehicles have not even heard its name. If one realizes the unconditioned four truths, at that time, the unconditioned is also called immeasurable. Why is this so? Based on the one true reality (eka-satya), there are the four truths, which are called unconditioned. The characteristics of cause and effect in the mundane and supramundane realms are boundless in number, equal to space, and are also called immeasurable. Generating the Bodhi mind based on the immeasurable four truths is the same as generating it based on the four types of four truths. Question: If both the four truths of arising and ceasing and the four truths of non-arising and non-ceasing are called immeasurable, why does the Śrīmālādevī Siṃhanāda Sūtra say that they are the measurable four noble truths (parimita catvāri-ārya-satyāni)? Answer: Although the number is boundless, in the minds of the Two Vehicles, they all return to annihilation, so they are called measurable. Question: If there are the unconditioned four truths, why not generate the mind based on the unconditioned four truths? Answer: These unconditioned four truths are still immeasurable. When one realizes the fruit with the immeasurable four truths and the unconditioned four truths, it is called the inconceivable unconditioned (acintya anabhisaṃskāra). Just as the cessation of arising and ceasing is none other than the four truths of non-arising. Second, those who cultivate the Bodhisattva path are those who receive, uphold, read, and recite the Mahayana Vaipulya Sutras (mahāyāna vaipulya sūtra), explain them to others, cultivate the noble path (ārya-mārga) themselves, and also teach others to cultivate the noble path. As for cultivating the noble path oneself, the Mahāparinirvāṇa Sūtra explains that there are three types of noble conduct: first, the noble conduct of precepts (śīla-ārya-mārga); second, the noble conduct of samadhi (samādhi-ārya-mārga); and third, the noble conduct of prajna (prajñā-ārya-mārga). Bodhisattvas contemplate the principle of Buddha-nature (buddhatā), which is profound and difficult to see. The initial mind cannot enter it immediately; one must uphold precepts, cultivate samadhi, and cultivate prajna, observing and taming the mind in sequence to enter the Middle Way (madhyamā-pratipad). If the afflictions and hindrances of the three truths (tri-satya) are eliminated, one can then attain the path, see the Buddha-nature, and abide in the Great Nirvana. The three distinct contemplations (prthak-lakṣaṇa tri-vidha-darśana).

如前說。一戒聖行者。菩薩護持五篇之戒如護浮囊。愛見二種煩惱羅剎來乞。若能與我令汝得入涅槃者。令得屬愛世間樂之涅槃。屬見世間樂之涅槃也。菩薩若不隨愛見破戒。即具五支諸戒。所謂具足菩薩根本業清凈戒。前後眷屬余清凈戒。非諸惡覺覺清凈戒。護持正念念清凈戒。迴向具足無上道戒。又復護持性重戒息世譏嫌戒等無差別。如是持戒施與一切眾生。愿一切眾生。令得禁戒善清凈戒善戒不缺戒不折戒大乘戒不退戒隨順戒畢竟戒具足成就諸波羅蜜戒。菩薩善能護持諸戒。得入于初不動地。菩薩住不動地中。不動不退不墮不散。是名菩薩修戒聖行。二修定聖行者。所謂從初安般隨息觀息。入根本持勝通明凈禪。見身三十六物。如明眼之人開倉見谷粟麻豆。又分別三十六物不見有我。又修八背舍觀禪。觀身內外不凈。除卻皮肉諦觀白骨。見骨色相異。所謂青黃白色鴿色。如是骨相亦復無我。得觀禪欲界之定。菩薩爾時次第觀骨。觀青骨時。見此大地東西南北悉皆青相。黃白鴿色亦復如是。此即是得觀禪未到地定成也。又云。作是觀時。眉間則出青黃赤白鴿等色光。光中見佛。是為初背舍。乃至成就八背舍。八勝處十一切處九次第定師子奮迅三昧超越三昧。菩薩住背舍勝處諸禪定中。修四無量心六波羅蜜四攝法神

【現代漢語翻譯】現代漢語譯本：如前所說。一位持戒的聖行者，菩薩守護五篇之戒如同守護漂浮的囊袋。愛和見兩種煩惱化作羅剎前來乞求：『如果能給我，就讓你進入涅槃』。這指的是屬於愛慾的世間快樂的涅槃，以及屬於見解的世間快樂的涅槃。菩薩如果不隨順愛和見而破戒，就具備五種戒的支分。也就是具足菩薩根本的清凈戒，前後眷屬的清凈戒，遠離各種惡覺的清凈戒，守護正念的清凈戒，以及迴向具足無上菩提道的戒。並且，守護自性重戒，止息世間的譏嫌戒等等，沒有差別。這樣持戒，施與一切眾生，愿一切眾生，都能得到禁戒善、清凈戒善、不缺戒、不折戒、大乘戒、不退戒、隨順戒、畢竟戒，具足成就各種波羅蜜戒。菩薩善於守護各種戒律，得以進入初不動地（指菩薩修行階位）。菩薩安住于不動地中，不動搖、不退轉、不墮落、不散失。這稱為菩薩修習戒律的聖行。第二是修習禪定的聖行。也就是從最初的安般（ānbān，數息）隨息觀息開始，進入根本的持勝通明凈禪。見到身體的三十六種不凈之物，如同明眼之人打開倉庫，看見穀子、粟米、麻豆。又分別這三十六種不凈之物，不見有『我』的存在。又修習八背舍觀禪，觀察身體內外的不凈，除去皮肉，仔細觀察白骨。見到骨頭的顏色和形態各異，呈現青色、黃色、白色、鴿色。這樣的骨相也同樣沒有『我』的存在。從而得到觀禪欲界的禪定。菩薩這時次第地觀察骨頭，觀察青骨時，見到此大地東西南北都呈現青色。黃色、白色、鴿色也同樣如此。這就是得到觀禪未到地定（指一種禪定境界）的成就。又說，在作這種觀想時，眉間會發出青黃赤白鴿等顏色的光芒，光芒中顯現佛。這是初背舍，乃至成就八背舍、八勝處、十一切處、九次第定、師子奮迅三昧、超越三昧。菩薩安住于背舍、勝處等各種禪定中，修習四無量心、六波羅蜜、四攝法、神通。

【English Translation】 English version: As previously stated. A monastic practitioner of virtuous conduct, a Bodhisattva guards the precepts of the five sections as if protecting a floating bladder. The two kinds of afflictions, attachment and wrong views, manifest as Rakshasas (lu剎，demon) coming to beg: 'If you give them to me, I will allow you to enter Nirvana.' This refers to the Nirvana of worldly pleasures belonging to attachment, and the Nirvana of worldly pleasures belonging to wrong views. If a Bodhisattva does not break the precepts by following attachment and wrong views, then he possesses the five branches of precepts. That is, he fully possesses the pure precepts of the Bodhisattva's fundamental karma, the pure precepts of the preceding and following retinue, the pure precepts of non-evil awareness, the pure precepts of upholding right mindfulness, and the precepts of dedicating to the complete unsurpassed path. Furthermore, there is no difference in upholding the intrinsically grave precepts, ceasing worldly criticism precepts, and so on. Thus upholding the precepts, he bestows them upon all sentient beings, wishing that all sentient beings may attain the goodness of the prohibitive precepts, the goodness of pure precepts, the precepts without deficiency, the precepts without breakage, the Mahayana precepts, the non-retrogressing precepts, the conforming precepts, the ultimately complete precepts, and fully accomplish the precepts of all Paramitas (波羅蜜，perfection). A Bodhisattva is skilled in upholding all precepts, and is able to enter the first immovable ground (不動地，refers to a stage in Bodhisattva practice). A Bodhisattva abiding in the immovable ground is unmoving, non-retrogressing, non-falling, and non-scattering. This is called the Bodhisattva's virtuous conduct of cultivating precepts. Second is the virtuous conduct of cultivating Samadhi (禪定，meditative concentration). That is, starting from the initial Anapanasati (安般，mindfulness of breathing), following the breath and observing the breath, entering the fundamental, upholding, surpassing, clear, and pure Dhyana (禪，meditation). Seeing the thirty-six impure substances of the body, like a person with clear eyes opening a granary and seeing grains, millet, hemp, and beans. Furthermore, distinguishing these thirty-six impure substances, not seeing the existence of 'I'. Furthermore, cultivating the Eight Deliverances (背舍，Eight Emancipations) contemplation meditation, observing the impurity of the body inside and out, removing the skin and flesh, carefully observing the white bones. Seeing that the colors and forms of the bones are different, appearing blue, yellow, white, and dove-colored. Such bone forms also do not have the existence of 'I'. Thus obtaining the Samadhi of the desire realm of contemplation meditation. At this time, the Bodhisattva sequentially observes the bones, and when observing the blue bones, sees that the east, west, north, and south of this great earth all appear blue. Yellow, white, and dove-colored are also the same. This is the accomplishment of obtaining the Samadhi of the unarrived ground of contemplation meditation (未到地定，a state of meditative concentration). It is also said that when making this contemplation, blue, yellow, red, white, dove-colored, and other colored lights will emanate from between the eyebrows, and a Buddha will appear in the light. This is the first deliverance, and so on, accomplishing the Eight Deliverances, the Eight Victorious Conditions (勝處，Eight fields of mastery), the Ten All-Encompassing Spheres (一切處，Ten Kasinas), the Nine Sequential Abidings (次第定，Nine Jhanas), the Lion's Arising Samadhi (師子奮迅三昧，Lion's Sport Concentration), and the Transcending Samadhi (超越三昧，Transcending Concentration). A Bodhisattva abiding in the Deliverances, Victorious Conditions, and various Samadhis, cultivates the Four Immeasurable Minds (四無量心，Four Brahmaviharas), the Six Paramitas, the Four Means of Attraction (四攝法，Four Sangrahavastus), and supernatural powers.

通變化。即是共念處。又因受持讀誦大乘方等。于禪定中思惟名義。修四無礙辨。即是緣念處。若念處成就。得住堪忍之地。是名菩薩修定聖行。此二念處。若未與性念處相應。猶屬停心初賢位也。三修慧聖行者。即是四諦。大涅槃經云。所言苦者逼迫相。集者能生長相。滅者寂滅相。道者大乘相。又復苦者現相。集者轉相。滅者除相。道者能除相。又苦者三苦相。集者二十五有。滅者滅二十五有。道者修戒定慧。此即先觀生滅四諦。調伏界內見思煩惱。修性念處。即是正觀生滅苦諦。若觀是苦集是苦滅是苦滅道。如是正觀生滅四諦。謗觀無生無量中道佛性之理。而正用生滅四諦。伏界內屬見愛一切煩惱結集。皆是性念處智慧力也。性念處義具如前說。若菩薩得是性念處。與前共緣念處合。即于堪忍地。智慧善根增長。從初信心。乃至願心。十心成就。即是鐵輪外凡干慧伏忍也。問曰別教菩薩。成就幾法。所得信心異前通教。答曰還約十法即知不同。一信正因緣者。即是知四種四諦因緣不亂。二真正發菩提心者。知于無量四諦。發慈悲誓願心也。三勤修止觀者。即知次第善修四種止觀也。四破法遍者即觀因緣。生滅空假中道破三諦惑遍也。五知通塞者。即是知四種道滅是通。四種苦集即是塞也。六善修道品者。即是知

【現代漢語翻譯】現代漢語譯本通達變化，這就是共念處（指身、受、心、法四念處中的共同部分）。又因為受持、讀誦大乘方等經典，在禪定中思維名相和義理，修習四無礙辯才，這就是緣念處（通過攀緣外境來修習念處）。如果念處修習成就，就能安住于堪忍之地。這稱為菩薩修習禪定的殊勝行為。這兩種念處，如果還沒有與性念處相應，仍然屬於停心觀的初級階段。三、修習智慧的殊勝行為，就是四諦（苦、集、滅、道）。《大涅槃經》說：『所說的苦，是逼迫相；集，是能生長相；滅，是寂滅相；道，是大乘相。』又，苦是顯現相；集是流轉相；滅是消除相；道是能消除相。又，苦是三苦相（苦苦、壞苦、行苦）；集是二十五有（三界中的二十五種存在狀態）；滅是滅除二十五有；道是修習戒、定、慧。』這就是先觀察生滅的四諦，調伏界內的見思煩惱，修習性念處，就是正確觀察生滅的苦諦。如果觀察『這是苦，集是苦的原因，滅是苦的止息，滅苦的方法是道』，這樣正確觀察生滅的四諦，破除執著于無生、無量、中道佛性的錯誤觀點，而正確運用生滅的四諦，降伏界內屬於見惑和愛惑的一切煩惱結集，都是性念處的智慧力量。性念處的含義如前所述。如果菩薩得到這種性念處，與前面的共念處和緣念處相結合，就能在堪忍地，智慧善根增長。從初信心，乃至願心，十心成就，就是鐵輪位的外部凡夫，處於干慧和伏忍的階段。問：別教菩薩成就幾種法，所得的信心與之前的通教不同？答：還是根據這十種法就能知道不同之處。一、信正因緣，就是知道四種四諦的因緣不亂。二、真正發起菩提心，就是知道對於無量的四諦，發起慈悲誓願心。三、勤修止觀，就是知道次第修習四種止觀。四、破法遍，就是觀察因緣、生滅、空、假、中道，破除三諦的迷惑。五、知通塞，就是知道四種道諦是通達，四種苦集是閉塞。六、善修道品，就是知道……

【English Translation】 English version Penetrating transformations, this is the common mindfulness (referring to the common aspects of the four foundations of mindfulness: body, feeling, mind, and dharma). Furthermore, because of upholding, reciting, and studying the Mahayana Vaipulya Sutras, contemplating names and meanings in meditative concentration, and cultivating the four unimpeded eloquence, this is the conditioned mindfulness (cultivating mindfulness by relying on external objects). If mindfulness is cultivated to perfection, one can abide in the Land of Endurance. This is called the noble practice of a Bodhisattva cultivating concentration. These two mindfulnesses, if not yet corresponding to the nature mindfulness, still belong to the initial stage of stopping the mind. Third, the noble practice of cultivating wisdom is the Four Noble Truths (suffering, accumulation, cessation, and the path). The Mahaparinirvana Sutra says: 'What is called suffering is the characteristic of oppression; accumulation is the characteristic of being able to grow; cessation is the characteristic of tranquility; the path is the characteristic of the Great Vehicle.' Also, suffering is the manifest characteristic; accumulation is the characteristic of transformation; cessation is the characteristic of elimination; the path is the characteristic of being able to eliminate. Furthermore, suffering is the characteristic of the three sufferings (suffering of suffering, suffering of change, suffering of conditioning); accumulation is the twenty-five existences (the twenty-five states of existence in the three realms); cessation is the cessation of the twenty-five existences; the path is the cultivation of morality, concentration, and wisdom.' This is first observing the Four Noble Truths of arising and ceasing, subduing the afflictions of views and thoughts within the realm, and cultivating the nature mindfulness, which is correctly observing the suffering truth of arising and ceasing. If one observes 'This is suffering, accumulation is the cause of suffering, cessation is the cessation of suffering, the path is the method to cease suffering,' thus correctly observing the Four Noble Truths of arising and ceasing, refuting the erroneous views of clinging to non-arising, immeasurable, the Middle Way Buddha-nature, and correctly using the Four Noble Truths of arising and ceasing, subduing all the accumulated afflictions belonging to views and love within the realm, all are the power of the wisdom of nature mindfulness. The meaning of nature mindfulness is as previously stated. If a Bodhisattva obtains this nature mindfulness, combined with the previous common mindfulness and conditioned mindfulness, then in the Land of Endurance, the roots of wisdom and goodness will grow. From the initial faith, up to the aspiration mind, the ten minds are accomplished, which is the external ordinary person in the Iron Wheel position, in the stage of dry insight and forbearance. Question: How many dharmas does a Bodhisattva of the Distinct Teaching accomplish, and how is the faith obtained different from the previous Common Teaching? Answer: It can still be known to be different based on these ten dharmas. First, believing in the correct causes and conditions, which is knowing that the causes and conditions of the four types of Four Noble Truths are not disordered. Second, truly generating the Bodhi mind, which is knowing to generate the compassionate vow mind for the immeasurable Four Noble Truths. Third, diligently cultivating cessation and contemplation, which is knowing to cultivate the four types of cessation and contemplation in order. Fourth, pervading the destruction of dharmas, which is observing causes and conditions, arising and ceasing, emptiness, provisionality, and the Middle Way, destroying the delusions of the three truths. Fifth, knowing passage and obstruction, which is knowing that the four types of path truth are passage, and the four types of suffering and accumulation are obstruction. Sixth, skillfully cultivating the factors of the path, which is knowing...

次第。修四種三十七道品也。七善修助道法者。即背舍勝處。能成一切對治。六波羅蜜助開三脫也。八善識次位者。即知因四種四諦。入七位不叨監也。九安忍強軟賊者。即是知修四種道諦時。於四種苦集。心能安也。十順道法愛不生者。即知次第。修四種道諦發諸順道法。不生愛著心也。別教信心菩薩解此十事分明。異於通教之信心也。此之十法深解義趣。即得用釋十信心。至下明圓教十信。備出其相也。瓔珞經云。一信有十十信有百。此之百法為一切道法之根本也。二明十住位者。即是十解習種性。初入內凡十賢之位也。一發心住。二持地住。三修行住。四生貴住。五方便具足住。六正心住。七不退住。八童真住。九法王子住。十灌頂住。此十通名住者。會理之心名之為住。故仁王般若經云。入理般若名為住。此即體假入空觀。成發真無漏。見通教真諦之理。斷界內見思惑九十八使故名發心住也。此有二義。一發真解。住偏真法性之理。二生中道似解。住第一義佛性之理。若生偏真之解。即是通教八人地。見地智斷齊生中道似解。是初得別教善有漏五陰。入別教內凡性地。柔順忍之位也。所以者何。是菩薩因前持戒禪定生滅四諦智慧。調心觀無生四諦。斷界內見思煩惱。是聲聞經說。五種佛子位齊。五種佛子位者

。一須陀洹佛子。二斯陀含佛子。三阿那含佛子。四阿羅漢佛子。五辟支佛佛子。開一為二。合十品即對十住位。斷見思煩惱及習氣。是辟支佛齊。侵斷恒沙上品。但菩薩觀無生四諦。如涅槃經說。凡夫有苦無苦諦。聲聞緣覺有苦有苦諦。而無真諦。諸菩薩等解苦無苦。是故無苦而有真諦。凡夫有集無集諦。聲聞緣覺有集有集諦。諸菩薩等解集無集。是故無集而有真諦。聲聞緣覺有道非真。菩薩有道有真。聲聞緣覺有滅非真。菩薩有滅有真。無生四真諦具如通教初說。但大涅槃經。明此滅諦是常樂者。此意與通教有同有異。同即四諦即真。通教三乘觀無生四諦。見第一義即真諦也。別者菩薩能知于空即是不空。別知佛性涅槃常樂我凈也。問曰若爾涅槃經何得說二乘有苦有苦諦而無真實。答曰此明聲聞經三藏教門所辨。非關摩訶衍初門通教也。若得滅道。能觀佛性常住即發中道似解。為別教之暖法也。三明十行位者。即是性種性。內凡十賢。一歡喜行。二饒益行。三無瞋恨行。四無盡行。五離癡亂行。六善現行。七無著行。八尊重行。九善法行。十真實行。此十通名行者。行以進趣為義前既發真悟理。從此加修從空入假。觀無量四諦。無量四諦如大涅槃經說。知諸陰苦。名為中智。分別諸陰有無量相。悉是諸苦。非諸聲

【現代漢語翻譯】現代漢語譯本：一、須陀洹佛子（Srota-apanna，入流果）。二、斯陀含佛子（Sakrdagamin，一來果）。三、阿那含佛子（Anagamin，不還果）。四、阿羅漢佛子（Arhat，無學果）。五、辟支佛佛子（Pratyekabuddha，緣覺佛）。將一分為二，合十品即對應十住位。斷見思煩惱及習氣，是辟支佛的境界。侵斷恒沙上品煩惱。但菩薩觀無生四諦。如《涅槃經》所說，凡夫有苦而無苦諦，聲聞緣覺有苦也有苦諦，而無真諦。諸菩薩等理解苦即無苦，所以無苦而有真諦。凡夫有集而無集諦，聲聞緣覺有集也有集諦，諸菩薩等理解集即無集，所以無集而有真諦。聲聞緣覺有道但非真，菩薩有道也有真。聲聞緣覺有滅但非真，菩薩有滅也有真。無生四真諦完全如通教初門所說。但《大涅槃經》說明此滅諦是常樂，此意與通教有同有異。同即四諦即真，通教三乘觀無生四諦，見第一義即真諦。不同之處在於菩薩能知于空即是不空，特別能知佛性涅槃常樂我凈。問：如果這樣，《涅槃經》為何說二乘有苦有苦諦而無真實？答：這是說明聲聞經三藏教門所辨，並非摩訶衍初門通教。若得滅道，能觀佛性常住即發中道似解，為別教的暖法。三、明十行位者，即是性種性，內凡十賢。一、歡喜行。二、饒益行。三、無瞋恨行。四、無盡行。五、離癡亂行。六、善現行。七、無著行。八、尊重行。九、善法行。十、真實行。此十通名行者，行以進趣為義，前既發真悟理，從此加修從空入假，觀無量四諦。無量四諦如《大涅槃經》所說，知諸陰苦，名為中智。分別諸陰有無量相，悉是諸苦，非諸聲

【English Translation】 English version: A Srota-apanna (stream-enterer) Buddha-child. A Sakrdagamin (once-returner) Buddha-child. An Anagamin (non-returner) Buddha-child. An Arhat (worthy one) Buddha-child. A Pratyekabuddha (solitary Buddha) Buddha-child. Dividing one into two, combining the ten stages corresponds to the ten abodes. Severing the afflictions of views and thoughts, as well as habitual tendencies, is the realm of the Pratyekabuddha. Gradually cutting off countless superior afflictions. However, Bodhisattvas contemplate the Four Noble Truths of non-origination. As stated in the Nirvana Sutra, ordinary beings have suffering but not the Truth of Suffering; Sravakas (voice-hearers) and Pratyekabuddhas have suffering and the Truth of Suffering, but not the True Truth. Bodhisattvas understand that suffering is without suffering, therefore there is no suffering but there is True Truth. Ordinary beings have accumulation but not the Truth of Accumulation; Sravakas and Pratyekabuddhas have accumulation and the Truth of Accumulation; Bodhisattvas understand that accumulation is without accumulation, therefore there is no accumulation but there is True Truth. Sravakas and Pratyekabuddhas have the Path but it is not true; Bodhisattvas have the Path and it is true. Sravakas and Pratyekabuddhas have cessation but it is not true; Bodhisattvas have cessation and it is true. The Four Noble Truths of non-origination are fully explained in the initial teachings of the Tong (common) school. However, the Maha Nirvana Sutra clarifies that this Truth of Cessation is permanent bliss. This meaning has similarities and differences with the Tong school. The similarity is that the Four Noble Truths are true; the three vehicles of the Tong school contemplate the Four Noble Truths of non-origination, and seeing the first meaning is the True Truth. The difference is that Bodhisattvas can know that emptiness is non-emptiness, and especially know that Buddha-nature Nirvana is permanent bliss, self, and purity. Question: If so, why does the Nirvana Sutra say that the two vehicles have suffering and the Truth of Suffering but no reality? Answer: This clarifies the teachings of the Sravaka Tripitaka, and is not related to the initial Tong school of Mahayana. If one attains the Path of Cessation and can contemplate the permanence of Buddha-nature, then one develops a semblance of understanding of the Middle Way, which is the 'warmth' stage of the Separate Teaching. Three, clarifying the ten stages of practice, which are the nature-lineage and the ten sages of inner ordinariness. One, the practice of joy. Two, the practice of benefiting. Three, the practice of no anger or hatred. Four, the practice of inexhaustibility. Five, the practice of being free from delusion and confusion. Six, the practice of skillful manifestation. Seven, the practice of non-attachment. Eight, the practice of respect. Nine, the practice of good Dharma. Ten, the practice of truthfulness. These ten are commonly called practitioners, where practice means to advance and progress. Having already awakened to the truth and understood the principle, one cultivates further from emptiness into provisionality, contemplating the immeasurable Four Noble Truths. The immeasurable Four Noble Truths, as stated in the Maha Nirvana Sutra, knowing the suffering of the skandhas (aggregates) is called the Middle Wisdom. Distinguishing the skandhas as having immeasurable aspects, all of which are suffering, not the voices of

聞緣覺所知。是名上智。是名無量苦諦。知諸入者名之為門。名為苦諦。分別諸入有無量相。悉是諸苦。即是無量苦聖諦也。知十八界名之為分。亦名為性。即是苦諦。分別諸界有無量相。悉是諸苦。是名無量苦聖諦也。所言無量集聖諦者。知愛因緣能生五陰名之為集。一人起愛無量無邊。況一切眾生所起諸愛。如是等愛無量無邊。即是無量集聖諦也。所言無量滅聖諦者。知滅煩惱名為滅聖諦。分別煩惱不可稱計。滅亦如是不可稱計。即是無量滅聖諦也。所言無量道聖諦者。能斷煩惱名為道諦。分別道相無量無邊。所離煩惱亦無量無邊。即是無量道聖諦也。如是四諦大涅槃經說。悉云非諸聲聞緣覺所知。故知此屬別教菩薩之所學也。菩薩住此無量道諦。學十波羅蜜。一切諸道斷塵沙無知。十品十行成就。從空入假平等觀成也。得道種慧法眼清凈。相似中道之解。轉更分明。即是別教頂法之位。菩薩住此位中。遊戲神通凈佛國土。成就眾生也。四明十回向位者。即是道種姓內凡位十賢也。一救護一切眾生離眾生相迴向。二不壞迴向。三等觀一切佛迴向。四至一切處迴向。五無盡藏功德迴向。六隨順平等善根迴向。七隨順等觀一切眾生迴向。八如相迴向。九無縛無著解脫迴向。十法界無盡迴向。此十通名迴向者。回事向理

【現代漢語翻譯】現代漢語譯本聽聞緣覺（Pratyekabuddha，獨自覺悟者）所能知曉的，這被稱為上智。這被稱為無量苦諦（Duḥkha-satya，關於苦的真理）。知曉諸入（āyatana，感覺器官和感覺對像）被稱為門，被稱為苦諦。分別諸入有無量之相，全部都是諸苦，這就是無量苦聖諦。知曉十八界（dhātu，構成經驗世界的元素）被稱為分，也稱為性，這就是苦諦。分別諸界有無量之相，全部都是諸苦，這就是無量苦聖諦。所說的無量集聖諦（Samudaya-satya，關於苦的起源的真理）是指，知曉愛（tṛṣṇā，渴愛）的因緣能產生五陰（skandha，構成個體的五種要素），這被稱為集。一個人產生的愛無量無邊，更何況一切眾生所產生的諸愛。像這樣的愛無量無邊，這就是無量集聖諦。所說的無量滅聖諦（Nirodha-satya，關於苦的止息的真理）是指，知曉滅除煩惱被稱為滅聖諦。分別煩惱不可稱量計算，滅除煩惱也同樣不可稱量計算，這就是無量滅聖諦。所說的無量道聖諦（Mārga-satya，關於通往苦的止息的道路的真理）是指，能夠斷除煩惱被稱為道諦。分別道的相狀無量無邊，所斷除的煩惱也無量無邊，這就是無量道聖諦。像這樣的四諦（catvāri āryasatyāni，四聖諦），《大涅槃經》（Mahāparinirvāṇa Sūtra）中說，全部都不是諸聲聞（Śrāvaka，聽聞佛法而證悟者）、緣覺所能知曉的。因此可知這屬於別教菩薩（distinguished teaching Bodhisattva，區別于聲聞、緣覺的菩薩）所學習的。菩薩安住于這無量道諦，學習十波羅蜜（daśa pāramitā，十種到達彼岸的方法）。一切諸道斷除塵沙無知（ignorance like dust and sand，比喻極多的無知），成就十品十行（ten stages and ten practices，菩薩修行的十個階段和十種實踐），從空入假（entering the mundane from emptiness，從空性進入世俗）的平等觀成就。獲得道種慧（wisdom of the path，關於道的智慧），法眼（dharma-cakṣus，能見真理的眼睛）清凈，相似中道（similar middle way，類似於中道的理解）的理解，更加分明，這就是別教頂法（peak dharma of the distinct teaching，別教的最高法）的位階。菩薩安住于這個位階中，遊戲神通（supernatural powers，超自然能力），清凈佛國土（Buddha-kṣetra，佛的國土），成就眾生。四明十回向位（ten dedications，十種迴向）是指，道種姓（seed of the path，道的種子）內的凡位十賢（ten worthy ones，十位賢者）。一、救護一切眾生，遠離眾生相迴向。二、不壞迴向。三、等觀一切佛迴向。四、至一切處迴向。五、無盡藏功德迴向。六、隨順平等善根迴向。七、隨順等觀一切眾生迴向。八、如相迴向。九、無縛無著解脫迴向。十、法界無盡迴向。這十種都稱為迴向，是回事向理（dedicating affairs to principle，將事相迴向于理體）。

【English Translation】 English version Hearing what is known by a Pratyekabuddha (Solitary Buddha), this is called supreme wisdom. This is called immeasurable Duḥkha-satya (Truth of Suffering). Knowing the āyatana (sense bases) is called the gate, called Duḥkha-satya. Distinguishing the āyatana has immeasurable aspects, all of which are sufferings, this is the immeasurable Duḥkha-satya. Knowing the eighteen dhātu (elements) is called division, also called nature, this is Duḥkha-satya. Distinguishing the dhātu has immeasurable aspects, all of which are sufferings, this is the immeasurable Duḥkha-satya. The so-called immeasurable Samudaya-satya (Truth of the Origin of Suffering) refers to knowing that the cause and condition of tṛṣṇā (craving) can produce the five skandha (aggregates), this is called Samudaya. One person's arising of craving is immeasurable and boundless, let alone the various cravings arising from all sentient beings. Such cravings are immeasurable and boundless, this is the immeasurable Samudaya-satya. The so-called immeasurable Nirodha-satya (Truth of the Cessation of Suffering) refers to knowing that the cessation of afflictions is called Nirodha-satya. Distinguishing afflictions is immeasurable and uncountable, cessation is also immeasurable and uncountable, this is the immeasurable Nirodha-satya. The so-called immeasurable Mārga-satya (Truth of the Path to the Cessation of Suffering) refers to being able to sever afflictions is called Mārga-satya. Distinguishing the aspects of the path is immeasurable and boundless, the afflictions severed are also immeasurable and boundless, this is the immeasurable Mārga-satya. Such Four Noble Truths (catvāri āryasatyāni), as stated in the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra), are all not known by Śrāvakas (Hearers) and Pratyekabuddhas. Therefore, it is known that this belongs to the learning of the distinguished teaching Bodhisattvas. Bodhisattvas abide in this immeasurable Mārga-satya, learning the ten pāramitā (perfections). All paths sever ignorance like dust and sand, accomplishing the ten stages and ten practices, the equal view of entering the mundane from emptiness is accomplished. Obtaining the wisdom of the path, the dharma-cakṣus (Dharma Eye) is purified, the understanding of the similar middle way becomes clearer, this is the position of the peak dharma of the distinct teaching. Bodhisattvas abide in this position, playing with supernatural powers, purifying the Buddha-kṣetra (Buddha-field), accomplishing sentient beings. The Four Illuminations and Ten Dedications refer to the ten worthy ones within the ordinary position of the seed of the path. First, dedicating to saving all sentient beings, being apart from the appearance of sentient beings. Second, indestructible dedication. Third, dedicating to equally viewing all Buddhas. Fourth, dedicating to reaching all places. Fifth, dedicating to inexhaustible merit. Sixth, dedicating to according with equal good roots. Seventh, dedicating to according with equally viewing all sentient beings. Eighth, dedicating to suchness. Ninth, dedicating to unbinding and unattachment liberation. Tenth, dedicating to the endlessness of the Dharma Realm. These ten are all called dedication, which is dedicating affairs to principle.

回因向果。回己功德普施眾生。事理和融順入法界。故名迴向。正修中道第一義諦觀。從無量四諦學無作四諦也。約實說四實。不作四故名無作之四。觀四得實故名四實。因名無量得果名無作。證果斷苦集有道滅。非圓教之無作也。今立無作四實諦名義意在此。故涅槃經云。一實諦者名為真法。若法非真不名實諦。實諦名無顛倒。無顛倒者名為實諦。實諦無有虛妄。若有虛妄不名實諦。實諦名為大乘。非大乘者不名實諦。實諦是佛所說。非魔所說。若是魔說非是實諦。實諦者一道清凈無有二也。有常有樂有我有凈。是即名為實諦之義。又涅槃經云。一實諦者。即是如來虛空佛性無差別也。有苦有諦有實。有集有諦有實。有滅有諦有實。有道有諦有實。如來非苦非諦是名為實。虛空佛性亦復如是。又涅槃經云。所言苦者名無常相。是可斷相。是為實諦。如來之性非苦非無常非可斷相是名為實。虛空佛性亦復如是。所言集者。令五陰和合而生。亦名為苦亦名無常是可斷相。是為實諦。如來非是集性。非是陰因非可斷相。是為實諦。虛空佛性亦復如是。所言滅者。名煩惱滅。亦常亦無常。二乘所得名曰無常。諸佛所得是則名常。亦名證法。是為實諦。如來之性不名為諦。能滅煩惱。非常非無常。不名證知。常住無變。是故名

【現代漢語翻譯】現代漢語譯本：『回因向果』：將自己所修的功德普遍施與眾生。『事理和融順入法界』：在事相和理體上達到和諧統一，從而順應並融入法界。因此，這被稱為『迴向』。這是在修習中道第一義諦的觀行，是從無量四諦之學而來的無作四諦。從實在的角度來說，是四實，因為不作四，所以稱為無作之四。觀察四諦而得真實，所以稱為四實。因稱為無量，得果稱為無作。證得果位，斷除苦、集，擁有道、滅。但這並非圓教的無作。現在建立無作四實諦的名義，意圖就在於此。所以《涅槃經》說：『一實諦』，名為真法。如果法不是真實的，就不能稱為實諦。實諦的含義是沒有顛倒，沒有顛倒的就稱為實諦。實諦沒有虛妄，如果有虛妄，就不能稱為實諦。實諦名為大乘，不是大乘就不能稱為實諦。實諦是佛所說，不是魔所說。如果是魔所說，就不是實諦。實諦是一道清凈，沒有二。具有常、樂、我、凈，這就是實諦的含義。《涅槃經》又說：『一實諦』，就是如來、虛空、佛性，沒有差別。有苦，有諦，有實；有集，有諦，有實；有滅，有諦，有實；有道，有諦，有實。如來非苦非諦，這稱為實。虛空佛性也是如此。《涅槃經》又說：所說的『苦』，是指無常的相，是可以斷除的相，這是實諦。如來的自性非苦、非無常、非可斷除的相，這稱為實。虛空佛性也是如此。所說的『集』，是使五陰和合而生，也稱為苦，也稱為無常，是可以斷除的相，這是實諦。如來不是集性，不是陰因，不是可斷除的相，這是實諦。虛空佛性也是如此。所說的『滅』，是指煩惱的滅除，既有常也有無常。二乘（Shravakas and Pratyekabuddhas）所證得的稱為無常，諸佛所證得的則稱為常，也稱為證法，這是實諦。如來的自性不稱為諦，能夠滅除煩惱，非恒常也非無常，不稱為證知，常住不變，所以稱為實。

【English Translation】 English version: 'Returning the cause towards the effect': Universally dedicating one's merits to all sentient beings. 'The harmony of phenomena and principle smoothly enters the Dharma Realm': Achieving harmony and unity in phenomena and principle, thereby conforming to and merging into the Dharma Realm. Therefore, this is called 'Returning of Merit' (Parināmanā). This is the contemplation of the Middle Way's First Principle, derived from the study of the immeasurable Four Noble Truths, resulting in the Unconditioned Four Noble Truths. From a substantial perspective, they are the Four Realities (Catuḥ-satya), because they do not 'make' the Four, they are called the Unconditioned Four. Observing the Four Truths and attaining reality, they are called the Four Realities. The cause is called immeasurable, and the result is called unconditioned. Attaining the fruit, one cuts off suffering (duḥkha) and accumulation (samudaya), and possesses the path (mārga) and cessation (nirodha). However, this is not the Unconditioned of the Perfect Teaching (Round Teaching). Now, establishing the meaning of the Unconditioned Four Real Truths, the intention lies in this. Therefore, the Nirvana Sutra says: 'The One Real Truth is called True Dharma. If a Dharma is not true, it cannot be called a Real Truth. The meaning of Real Truth is without inversion; that which is without inversion is called Real Truth. Real Truth has no falsehood; if there is falsehood, it cannot be called Real Truth. Real Truth is called Mahayana (Great Vehicle); that which is not Mahayana cannot be called Real Truth. Real Truth is what the Buddha (Buddha) speaks, not what demons (Mara) speak. If it is what demons speak, it is not Real Truth. Real Truth is one path of purity, without duality. Having permanence (nitya), bliss (sukha), self (ātman), and purity (subha), this is the meaning of Real Truth.' The Nirvana Sutra also says: 'The One Real Truth is the Tathagata (Tathāgata), emptiness (śūnyatā), Buddha-nature (Buddha-dhātu), without difference. There is suffering, there is truth, there is reality; there is accumulation, there is truth, there is reality; there is cessation, there is truth, there is reality; there is path, there is truth, there is reality. The Tathagata is neither suffering nor truth; this is called reality. The emptiness of Buddha-nature is also thus.' The Nirvana Sutra also says: 'What is called 'suffering' refers to the aspect of impermanence (anitya), which is an aspect that can be cut off; this is Real Truth. The nature of the Tathagata is not suffering, not impermanent, not an aspect that can be cut off; this is called reality. The emptiness of Buddha-nature is also thus. What is called 'accumulation' causes the five aggregates (skandha) to come together and arise; it is also called suffering, also called impermanence, and is an aspect that can be cut off; this is Real Truth. The Tathagata is not the nature of accumulation, not the cause of the aggregates, not an aspect that can be cut off; this is Real Truth. The emptiness of Buddha-nature is also thus. What is called 'cessation' refers to the cessation of afflictions (kleśa), which is both permanent and impermanent. What the Two Vehicles (Shravakas and Pratyekabuddhas) attain is called impermanent; what the Buddhas attain is called permanent, and is also called the Dharma of realization; this is Real Truth. The nature of the Tathagata is not called truth, but it can extinguish afflictions, is neither permanent nor impermanent, and is not called realization; it is eternally abiding and unchanging; therefore, it is called reality.'

實諦。虛空佛性亦復如是。所言道者。能斷煩惱亦常亦無常。是可修法。是名實諦。如來非道能斷煩惱。非可修法常住不變。是為實諦。虛空佛性亦復如是。若菩薩學無量無作四諦觀。觀知如來藏無量無生死種子。恒沙佛法。斷恒沙下品煩惱。伏無明別見相似中道之外。更轉增明法界願行事理和融。成別教一切智。得六根清凈。即是別教忍法世第一法位也。◎

四教義卷第九大正藏第 46 冊 No. 1929 四教義

四教義卷第十

天臺山修禪寺智顗禪師撰

◎五明十地者。此是聖種性位。從此位見佛性。發中道第一義諦觀。雙照二諦心心寂滅。自然流入薩波若海。證無作四諦。一實平等法界圓融。從初地至佛地。皆斷無明。但以位約分為三道。初地名見諦道。二地至六地名為修道。從七地已去。名無學道。十地者。初歡喜地。二離垢地。三明慧地。四焰慧地。五難勝地。六現前地。七遠行地。八不動地。九善慧地。十法雲地。此十通名地者。一能產生佛智慧住持不動。二能以無緣大悲荷負一切。故名地也。初歡喜地名見道者。初發真中道見佛性理。斷無明見惑。顯真應二身。緣感即應百佛世界。現十法界身。入三世佛智地。能自利利他真實大慶。故名歡喜地。大涅槃經云。菩

【現代漢語翻譯】實諦（真實不虛的真理）。虛空佛性（遍佈虛空的佛性）亦復如是。所言道者，能斷煩惱，亦常亦無常，是可修法，是名實諦。如來非道能斷煩惱，非可修法，常住不變，是為實諦。虛空佛性亦復如是。若菩薩學無量無作四諦觀，觀知如來藏（如來所藏的功德）無量無生死種子，恒沙佛法（如恒河沙數般眾多的佛法），斷恒沙下品煩惱，伏無明別見相似中道之外，更轉增明法界願行事理和融，成別教一切智，得六根清凈，即是別教忍法世第一法位也。

四教義卷第九大正藏第 46 冊 No. 1929 四教義

四教義卷第十

天臺山修禪寺智顗禪師撰

五明十地者，此是聖種性位。從此位見佛性，發中道第一義諦觀，雙照二諦心心寂滅，自然流入薩波若海，證無作四諦，一實平等法界圓融。從初地至佛地，皆斷無明。但以位約分為三道。初地名見諦道，二地至六地名為修道，從七地已去，名無學道。十地者，初歡喜地，二離垢地，三明慧地，四焰慧地，五難勝地，六現前地，七遠行地，八不動地，九善慧地，十法雲地。此十通名地者，一能產生佛智慧住持不動，二能以無緣大悲荷負一切，故名地也。初歡喜地名見道者，初發真中道見佛性理，斷無明見惑，顯真應二身，緣感即應百佛世界，現十法界身，入三世佛智地，能自利利他真實大慶，故名歡喜地。《大涅槃經》云：

【English Translation】 English version: The ultimate truth (Śūnyatā) is such as the Buddha-nature (Buddha-dhātu) in emptiness. The so-called 'path' can sever afflictions, is both permanent and impermanent, and is a practice that can be cultivated; this is called the ultimate truth. The Tathāgata (如來) is not the path, but can sever afflictions, is not a practice that can be cultivated, and is eternally unchanging; this is the ultimate truth. The Buddha-nature in emptiness is also like this. If a Bodhisattva (菩薩) studies the immeasurable and uncreated Four Noble Truths (四諦), observes and knows that the Tathāgatagarbha (如來藏) is immeasurable and has no seeds of birth and death, and has as many Buddha-dharmas (佛法) as the sands of the Ganges, severs afflictions of the lower grades as numerous as the sands of the Ganges, subdues ignorance (Avidyā, 無明) and biased views outside of the seemingly Middle Way (中道), further increases and clarifies the Dharma Realm (法界), and harmonizes vows, practices, affairs, and principles, achieves the All-Knowing Wisdom (一切智) of the Distinct Teaching (別教), and attains purity of the six senses (六根), this is the position of the First Dharma in the World of the Distinct Teaching's forbearance Dharma.

The Ninth Scroll of the Four Teachings Taisho Tripitaka Volume 46, No. 1929, The Four Teachings

The Tenth Scroll of the Four Teachings

Composed by Chan Master Zhiyi of the Chan Monastery on Mount Tiantai

The Fivefold Enlightenment and Ten Grounds: These are the positions of the holy lineage. From this position, one sees the Buddha-nature (佛性), develops the contemplation of the First Meaning of the Middle Way (中道第一義諦), simultaneously illuminates the Two Truths (二諦), and the mind becomes still and silent, naturally flowing into the ocean of Sarvajña (薩波若海), realizing the uncreated Four Noble Truths (四諦), the One Reality, the equal Dharma Realm (法界), and perfect harmony. From the first ground to the Buddha ground, all ignorance (無明) is severed. However, based on the position, it is divided into three paths. The first ground is called the Path of Seeing Truth (見諦道), the second to the sixth grounds are called the Path of Cultivation (修道), and from the seventh ground onwards, it is called the Path of No More Learning (無學道). The Ten Grounds are: first, the Ground of Joy (歡喜地); second, the Ground of Purity (離垢地); third, the Ground of Illumination (明慧地); fourth, the Ground of Flaming Wisdom (焰慧地); fifth, the Ground of Difficult Victory (難勝地); sixth, the Ground of Manifestation (現前地); seventh, the Ground of Far Going (遠行地); eighth, the Ground of Immovability (不動地); ninth, the Ground of Good Wisdom (善慧地); tenth, the Ground of Dharma Cloud (法雲地). These ten are commonly called 'Grounds' because: first, they can generate the Buddha's wisdom, uphold it, and remain immovable; second, they can bear the burden of all with causeless great compassion; therefore, they are called 'Grounds'. The first Ground of Joy is called the 'Path of Seeing' because one initially develops the true Middle Way, sees the principle of Buddha-nature, severs the delusions of ignorance, manifests the true and responsive bodies, responds to the hundred Buddha worlds according to conditions, manifests the bodies of the ten Dharma Realms, enters the wisdom ground of the Buddhas of the three times, and is capable of benefiting oneself and others with true great joy; therefore, it is called the Ground of Joy. The Great Nirvana Sutra (大涅槃經) says:

薩聖行滿。即是住于無所畏地。即是初地。初地菩薩離五怖畏。無死畏。無不活畏。無惡道畏。無惡名畏。無大眾威德畏。涅槃經雖不作此名。義推孱同。若言不畏貪慾恚癡。內無三毒。外離八風。無惡名畏也。若言不畏地獄等。即無惡道畏。若言不畏沙門婆羅門即無大眾畏。今既入無畏地。見中道則無二死。故言無死畏也。法身常命以顯無不活畏也。以得入此地故。則具二十五三昧。破二十五有。顯二十五有之我性。我性即是實性。是名慧行成就。得五三昧即五行成就。住于無畏之地。即得初地之名也。就此即為五意。一明得二十五三昧聖行成。二明梵行。三明天行。四明嬰兒行。五明病行。一明得二十五三昧聖行成者。即為三意。一釋二十五三昧名。二正修明二十五三昧成。三外用利物。一釋二十五三昧名者。略為四意。即是約四悉檀而立名也。一者隨時趣立名。二隨便立名。三隨對治立名。四隨理立名。一隨時立名者。譬如人有二十五子。隨時名作一字。大者初生為作一字。次者後生。又作一字。不可見大兒名。此亦令第二者名此。如是則不濫。此二十五名亦如是。各舉一名令世諦不亂。世間名字皆爾。不可求定實也。二者隨二十五有便而立名。若作餘名事義非不便。是故隨便立名也。三者隨對治立二十五三昧

【現代漢語翻譯】現代漢語譯本薩聖行圓滿，就是安住于無所畏懼的境地，也就是初地（Bhumis）菩薩的境界。初地菩薩遠離五種怖畏：沒有死亡的恐懼（無死畏），沒有不能生存的恐懼（無不活畏），沒有墮入惡道的恐懼（無惡道畏），沒有惡名的恐懼（無惡名畏），沒有大眾威德的恐懼（無大眾威德畏）。《涅槃經》（Nirvana Sutra）雖然沒有明確使用這些名稱，但其含義是相同的。如果說不畏懼貪慾、嗔恚、愚癡，內心沒有貪嗔癡三毒，外在遠離利衰譭譽稱譏苦樂八風，這就是沒有惡名的恐懼。如果說不畏懼地獄等，就是沒有墮入惡道的恐懼。如果說不畏懼沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，祭司），就是沒有大眾的恐懼。現在既然進入無畏之地，見到中道（Madhyamā），就沒有二種死亡，所以說沒有死亡的恐懼。法身（Dharmakāya）常住，以此顯示沒有不能生存的恐懼。因為得以進入這個初地，就具備了二十五種三昧（Samādhi，禪定），破除了二十五有（二十五種存在形式），彰顯了二十五有的我性（Ātman）。我性就是實性，這叫做慧行成就。獲得五種三昧就是五行成就，安住于無畏之地，就獲得了初地的名號。就此而言，有五種含義：一是說明獲得二十五種三昧，聖行成就；二是說明梵行（Brahmacarya，清凈行）；三是說明天行；四是說明嬰兒行；五是說明病行。一是說明獲得二十五種三昧，聖行成就，這又分為三個方面：一是解釋二十五種三昧的名稱；二是正式修習，闡明二十五種三昧的成就；三是向外運用，利益眾生。一是解釋二十五種三昧的名稱，大致分為四個方面，也就是根據四悉檀（四種成就）而立名：一是隨時宜而立名；二是隨方便而立名；三是隨對治而立名；四是隨真理而立名。一是隨時宜而立名，譬如某人有二十五個兒子，隨時給他們取一個字的名字。最大的兒子初生時取一個字的名字，第二個兒子後生時，又取一個字的名字。不能因為看見大兒子的名字，就讓第二個兒子也叫這個名字，這樣就不會混淆。這二十五個名字也是這樣，各自舉一個名字，使世俗諦（Saṃvṛti-satya）不混亂。世間的名字都是這樣，不能追求固定不變的實體。二是隨二十五有方便而立名，如果取其他的名字，事情和意義就不方便，所以是隨方便而立名。三是隨對治而立二十五種三昧。

【English Translation】 English version The perfection of the holy conduct of a Bodhisattva means dwelling in the ground of fearlessness, which is the first Bhumi (Bhumis, the first of the ten stages of a Bodhisattva's path). A Bodhisattva of the first Bhumi is free from five fears: the fear of death (無死畏), the fear of not living (無不活畏), the fear of evil destinies (無惡道畏), the fear of bad reputation (無惡名畏), and the fear of the majesty of the assembly (無大眾威德畏). Although the Nirvana Sutra (涅槃經) does not explicitly use these names, its meaning is the same. If it is said that one is not afraid of greed, hatred, and delusion, having no three poisons internally and being free from the eight winds (利衰譭譽稱譏苦樂) externally, this is the absence of the fear of bad reputation. If it is said that one is not afraid of hells, etc., this is the absence of the fear of evil destinies. If it is said that one is not afraid of Śrāmaṇas (沙門, renunciates) and Brāhmaṇas (婆羅門, priests), this is the absence of the fear of the assembly. Now, having entered the ground of fearlessness and seeing the Middle Way (Madhyamā), there are no two deaths, hence the saying 'no fear of death.' The Dharmakāya (法身, Dharma Body) is eternal, thus showing the absence of the fear of not living. Because one is able to enter this ground, one possesses twenty-five Samādhis (三昧, meditative states), breaks through the twenty-five existences (二十五有, twenty-five forms of existence), and reveals the self-nature (Ātman) of the twenty-five existences. The self-nature is the true nature, which is called the accomplishment of wisdom practice. Obtaining the five Samādhis is the accomplishment of the five practices. Dwelling in the ground of fearlessness is obtaining the name of the first Bhumi. In this regard, there are five meanings: first, to explain the attainment of the twenty-five Samādhis and the accomplishment of holy conduct; second, to explain Brahmacarya (梵行, pure conduct); third, to explain heavenly conduct; fourth, to explain infant conduct; and fifth, to explain sick conduct. First, explaining the attainment of the twenty-five Samādhis and the accomplishment of holy conduct is further divided into three aspects: first, explaining the names of the twenty-five Samādhis; second, formally practicing and clarifying the accomplishment of the twenty-five Samādhis; and third, outwardly applying them to benefit beings. First, explaining the names of the twenty-five Samādhis is roughly divided into four aspects, which are based on the four Siddhanthas (四悉檀, four accomplishments) for establishing names: first, establishing names according to the occasion; second, establishing names according to convenience; third, establishing names according to counteracting; and fourth, establishing names according to truth. First, establishing names according to the occasion is like a person having twenty-five sons, giving them a one-character name according to the time. The eldest son is given a one-character name at birth, and the second son is given another one-character name later. One cannot give the second son the same name as the eldest son just because one sees the eldest son's name, so that there will be no confusion. These twenty-five names are also like this, each using a name to prevent the confusion of conventional truth (Saṃvṛti-satya). All worldly names are like this; one cannot seek a fixed and unchanging entity. Second, establishing names according to the convenience of the twenty-five existences; if other names are used, things and meanings would be inconvenient, so names are established according to convenience. Third, establishing the twenty-five Samādhis according to counteracting.

名。各治一有用是故對治立名。四者隨理立名者。此二十五三昧不出法性理。理合于義。從義而立名。名義雖異理實無別。約此四意故。得立二十五三昧名也。詳經文意。多有對治約理兩義。以立二十五三昧名。二正釋二十五三昧修成者。一一三昧中皆有四意。一出諸有行業惑障。二用三昧治破。三結成三昧。四慈悲破有。一一悉具此四意也。初明無垢三昧破地獄有。即為四意。一明業結者。罪之尤重莫若地獄。惡業垢重見思垢塵沙垢無明垢。二明用三昧破無明者。菩薩為破是諸垢故。修前根本戒破惡業垢。修前八背舍等定伏見思垢。修有作無生等慧斷見思垢。修無量慧破塵沙垢。修無作慧破無明垢。三明結成三昧者。破見思垢故真諦三昧成。破惡業垢及塵沙垢故。俗諦三昧成。破無明垢故。中道第一義三昧成。四明慈悲利物。菩薩已自破地獄垢故得三諦三昧。有大慈悲冥薰法界。眾生有機關於慈悲。以王三昧力。法性不動而能應之。如婆藪調達。應入地獄。隨其所宜。而為說法破地獄有。如聖行品所明。自修戒定慧等諸行。故自證三諦三昧成。于聖行中有慈悲誓願。故破他三諦上垢。亦破他三諦上惡業煩惱垢。自既無垢。令他無垢。故此三昧名無垢三昧也。因此下具此四意類前可知。次明不退三昧破畜生有者。畜生

【現代漢語翻譯】名。各自有其用處，因此根據對治的功用而立名。四者，隨理立名：這二十五種三昧都未超出法性的道理。理與義相合，從義而立名。名與義雖然不同，但理實則無差別。根據這四種意義，才能建立二十五種三昧的名稱。詳細考察經文的含義，多有對治和約理兩種意義，用來建立二十五種三昧的名稱。二、正式解釋二十五種三昧的修成：每一種三昧中都包含四種意義。一、去除諸有（三有，即欲有、色有、無色有）的行業惑障。二、用三昧來對治破除。三、結成三昧。四、用慈悲來破除三有。每一種三昧都具備這四種意義。首先說明無垢三昧破除地獄有，即包含四種意義。一、說明業的結縛：罪過最嚴重的莫過於地獄。惡業的垢重，見思惑的垢、塵沙惑的垢、無明惑的垢。二、說明用三昧破除無明：菩薩爲了破除這些垢，修習前面的根本戒來破除惡業垢，修習前面的八背舍等禪定來降伏見思垢，修習有作無生等智慧來斷除見思垢，修習無量智慧來破除塵沙垢，修習無作智慧來破除無明垢。三、說明結成三昧：破除見思垢，所以真諦三昧成就。破除惡業垢及塵沙垢，所以俗諦三昧成就。破除無明垢，所以中道第一義三昧成就。四、說明慈悲利益眾生：菩薩已經自己破除了地獄的垢，所以得到三諦三昧。有大慈悲在冥冥中熏習法界，眾生如果有與慈悲相應的機緣，憑藉王三昧的力量，法性不動而能應之。如同婆藪（Vasubandhu，世親）和調達（Devadatta，提婆達多），本應墮入地獄，但隨其所宜，而為他們說法，破除地獄有。如同《聖行品》所闡明，自己修習戒定慧等各種修行，所以自己證得三諦三昧成就。在聖行中具有慈悲誓願，所以破除他人三諦上的垢，也破除他人三諦上的惡業煩惱垢。自己既然沒有垢，也令他人沒有垢，所以此三昧名為無垢三昧。因此，下面的三昧都具備這四種意義，可以參照前面的解釋來理解。接下來闡明不退三昧破除畜生有。

【English Translation】 'Name.' Each has its own usefulness, hence names are established based on their counteractive functions. Fourth, names are established according to principle: these twenty-five Samadhis do not go beyond the principle of Dharma-nature. Principle aligns with meaning, and names are established based on meaning. Although names and meanings differ, the underlying principle is actually without difference. Based on these four meanings, the names of the twenty-five Samadhis can be established. Examining the meaning of the scriptures in detail, there are mostly two meanings, counteraction and accordance with principle, used to establish the names of the twenty-five Samadhis. Second, formally explaining the accomplishment of the twenty-five Samadhis: each Samadhi contains four meanings. First, to remove the karmic actions and obscurations of the three realms of existence (the desire realm, the form realm, and the formless realm). Second, to use Samadhi to counteract and break through. Third, to form the Samadhi. Fourth, to use compassion to break through the three realms of existence. Each Samadhi possesses these four meanings. First, explaining how the Immaculate Samadhi breaks through the existence of hell, which includes four meanings. First, explaining the binding of karma: the most severe sin is none other than hell. The heaviness of evil karma, the obscurations of views and thoughts, the obscurations of dust and sand, the obscurations of ignorance. Second, explaining the use of Samadhi to break through ignorance: Bodhisattvas, in order to break through these obscurations, cultivate the preceding fundamental precepts to break through the obscurations of evil karma, cultivate the preceding eight liberations and other samadhis to subdue the obscurations of views and thoughts, cultivate the wisdom of conditioned non-arising to cut off the obscurations of views and thoughts, cultivate immeasurable wisdom to break through the obscurations of dust and sand, and cultivate unconditioned wisdom to break through the obscurations of ignorance. Third, explaining the formation of Samadhi: by breaking through the obscurations of views and thoughts, the Samadhi of Truth is accomplished. By breaking through the obscurations of evil karma and the obscurations of dust and sand, the Samadhi of Conventional Truth is accomplished. By breaking through the obscurations of ignorance, the Samadhi of the Middle Way's First Principle is accomplished. Fourth, explaining compassion benefiting beings: Bodhisattvas have already broken through the obscurations of hell themselves, so they attain the Three Truths Samadhi. They have great compassion that subtly influences the Dharma realm, and if beings have the opportunity to resonate with compassion, by the power of the King Samadhi, Dharma-nature remains unmoved yet is able to respond. Like Vasubandhu (世親) and Devadatta (提婆達多), who were destined to fall into hell, but according to their suitability, the Dharma was preached to them, breaking through the existence of hell. As explained in the 'Holy Conduct Chapter,' one cultivates various practices such as precepts, concentration, and wisdom, so one attains the Three Truths Samadhi. In holy conduct, there is the compassionate vow, so one breaks through the obscurations on others' Three Truths, and also breaks through the obscurations of evil karma and afflictions on others' Three Truths. Since one is without obscurations, one also causes others to be without obscurations, so this Samadhi is called the Immaculate Samadhi. Therefore, the following Samadhis all possess these four meanings, and can be understood by referring to the preceding explanations. Next, explaining how the Non-Retrogressing Samadhi breaks through the existence of animals.

無慚無愧。起惡業故退失善道。見思故退失。塵沙故退。無明故退。菩薩為破諸退故。修戒忍破惡業退。修定伏見思退。修生滅無生慧。破見思退。修無量慧破塵沙退。修無作慧破無明退。見思破故位不退三昧成。塵沙破故行不退三昧成。無明破故念不退三昧成。自以修行力破三種退。成三不退。自得三諦三昧。慈悲之力冥薰法界。隨畜生有機感。或為象王啄鳥大鷲之身。隨其所宜而生其中。現為說法破畜生有。自既不退令他不退。故此三昧名不退三昧也。次心樂三昧破餓鬼有者。餓鬼有常為慳惡業纏繞貪愛飢餓苦。見思煩惱苦。塵沙無知苦。無明闇弊苦。菩薩為破是諸苦。修戒施破慳惡業苦。修定伏見思苦。修生滅等慧破見思苦。修無量慧破塵沙苦。修無作慧破無明苦。破見思苦真諦無為心樂三昧成。破慳惡業塵沙苦。俗諦分別多門心樂三昧成。破無明苦中道常樂三昧成。以自修行證得三樂三諦三昧。以諸行中慈悲之力薰。現諸鬼形聲。施令得飽滿而為說法。令破三種苦得三種樂。菩薩自得此樂。又令他得樂。是故三昧名心樂三昧也。次歡喜三昧。破修羅。有修羅多忿恚惡業怖。見思怖塵沙怖無明怖。菩薩為破是諸怖故。持戒精進而修習諸行。不破歡喜破惡業怖。修禪悅喜伏見思怖。修生滅無生滅等慧得喜覺喜破見

【現代漢語翻譯】現代漢語譯本：無慚無愧之人，因為造作惡業而退失善道。因為見思惑而退失，因為塵沙惑而退失，因為無明惑而退失。菩薩爲了破除這些退失，修持戒律和忍辱以破除惡業導致的退失，修持禪定以降伏見思惑導致的退失，修持生滅、無生等智慧，破除見思惑導致的退失，修持無量智慧破除塵沙惑導致的退失，修持無作智慧破除無明惑導致的退失。見思惑破除后，位不退三昧成就；塵沙惑破除后，行不退三昧成就；無明惑破除后，念不退三昧成就。菩薩憑藉自身修行的力量，破除三種退失，成就三種不退。自身證得三諦三昧，以慈悲之力默默地熏習法界。隨著畜生道的眾生有機緣感應，或者化身為象王、啄木鳥、大鷲等身，根據他們的情況而生於其中，現身說法，破除畜生道的苦難。自己不退轉，也令他人不退轉，因此這個三昧名為不退三昧。

其次，心樂三昧破除餓鬼道的苦難。餓鬼道的眾生常常被慳吝和惡業纏繞，遭受貪愛、飢餓的痛苦，見思煩惱的痛苦，塵沙無知的痛苦，無明暗蔽的痛苦。菩薩爲了破除這些痛苦，修持戒律和佈施以破除慳吝惡業的痛苦，修持禪定以降伏見思惑的痛苦，修持生滅等智慧以破除見思惑的痛苦，修持無量智慧以破除塵沙惑的痛苦，修持無作智慧以破除無明惑的痛苦。破除見思惑的痛苦，真諦無為心樂三昧成就；破除慳吝惡業和塵沙惑的痛苦，俗諦分別多門心樂三昧成就；破除無明惑的痛苦，中道常樂三昧成就。菩薩以自身修行證得三種快樂和三諦三昧，以諸行中的慈悲之力熏習，顯現各種鬼的形象和聲音，佈施食物令他們飽滿，併爲他們說法，令他們破除三種痛苦，得到三種快樂。菩薩自己得到這種快樂，又令他人得到快樂，因此這個三昧名為心樂三昧。

再次，歡喜三昧破除修羅道的苦難。修羅道的眾生多有忿怒和惡業的恐懼，見思惑的恐懼，塵沙惑的恐懼，無明惑的恐懼。菩薩爲了破除這些恐懼，持戒精進地修習各種行，不破歡喜，破除惡業的恐懼，修持禪悅的歡喜，降伏見思惑的恐懼，修持生滅、無生滅等智慧，得到喜覺的歡喜，破除見思

【English Translation】 English version: Those who are without shame or remorse lose the path of goodness because they create evil karma. They regress due to the afflictions of views and thoughts (見思惑, jiàn sī huò), due to afflictions like dust and sand (塵沙惑, chén shā huò), and due to ignorance (無明惑, wú míng huò). Bodhisattvas, in order to break these regressions, cultivate precepts and forbearance to break the regression caused by evil karma, cultivate meditation to subdue the regression caused by afflictions of views and thoughts, cultivate the wisdom of arising and ceasing, non-arising, etc., to break the regression caused by afflictions of views and thoughts, cultivate immeasurable wisdom to break the regression caused by afflictions like dust and sand, and cultivate non-action wisdom to break the regression caused by ignorance. When the afflictions of views and thoughts are broken, the Samadhi of Non-Regression in Position (位不退三昧, wèi bù tuì sān mèi) is achieved; when the afflictions like dust and sand are broken, the Samadhi of Non-Regression in Practice (行不退三昧, xíng bù tuì sān mèi) is achieved; when ignorance is broken, the Samadhi of Non-Regression in Mindfulness (念不退三昧, niàn bù tuì sān mèi) is achieved. Bodhisattvas, through the power of their own cultivation, break the three types of regression and achieve the three types of non-regression. They personally attain the Three Truths Samadhi (三諦三昧, sān dì sān mèi), and with the power of compassion, subtly permeate the Dharma Realm. According to the karmic connections of beings in the animal realm, they may transform into the body of an elephant king, a woodpecker, or a great vulture, being born among them according to their needs, appearing to teach the Dharma and break the suffering of the animal realm. They themselves do not regress and also cause others not to regress, therefore this Samadhi is called the Samadhi of Non-Regression.

Next, the Samadhi of Mindful Joy (心樂三昧, xīn lè sān mèi) breaks the suffering of the hungry ghost realm. Beings in the hungry ghost realm are constantly entangled by stinginess and evil karma, suffering from craving, hunger, the suffering of afflictions of views and thoughts, the suffering of ignorance like dust and sand, and the suffering of the darkness of ignorance. Bodhisattvas, in order to break these sufferings, cultivate precepts and giving to break the suffering of stinginess and evil karma, cultivate meditation to subdue the suffering of afflictions of views and thoughts, cultivate the wisdom of arising and ceasing, etc., to break the suffering of afflictions of views and thoughts, cultivate immeasurable wisdom to break the suffering of afflictions like dust and sand, and cultivate non-action wisdom to break the suffering of ignorance. Breaking the suffering of afflictions of views and thoughts, the Samadhi of Mindful Joy of the True Truth of Non-Action (真諦無為心樂三昧, zhēn dì wú wéi xīn lè sān mèi) is achieved; breaking the suffering of stinginess, evil karma, and afflictions like dust and sand, the Samadhi of Mindful Joy of the Conventional Truth of Differentiated Doors (俗諦分別多門心樂三昧, sú dì fēn bié duō mén xīn lè sān mèi) is achieved; breaking the suffering of ignorance, the Samadhi of Constant Joy of the Middle Way (中道常樂三昧, zhōng dào cháng lè sān mèi) is achieved. Bodhisattvas, through their own cultivation, attain the Three Joys and the Three Truths Samadhi, and with the power of compassion in all their actions, manifest various ghost forms and sounds, giving food to satiate them and teaching them the Dharma, causing them to break the three sufferings and attain the three joys. Bodhisattvas themselves attain this joy and also cause others to attain joy, therefore this Samadhi is called the Samadhi of Mindful Joy.

Next, the Samadhi of Joyful Delight (歡喜三昧, huān xǐ sān mèi) breaks the suffering of the Asura realm. Beings in the Asura realm often have anger and fear of evil karma, fear of afflictions of views and thoughts, fear of afflictions like dust and sand, and fear of ignorance. Bodhisattvas, in order to break these fears, diligently cultivate various practices while upholding precepts, without breaking joy, breaking the fear of evil karma, cultivating the joy of meditative bliss, subduing the fear of afflictions of views and thoughts, cultivating the wisdom of arising and ceasing, non-arising and ceasing, etc., attaining the joy of joyful awareness, breaking the

思怖。修照鏡喜及無量惠破塵沙怖。修無作慧破無明怖。見思破故真空喜悅三昧成。惡業塵沙破故。一切眾生喜見三昧成。無明破故喜王三昧成。以自修行力。得如此三諦歡喜三昧。以諸行中慈悲之力。薰脩羅有而生其中。軟語調伏而為說法。破修羅有令得無怖。自無三怖自證三喜。令他無怖。令他得歡喜。是故三昧名為歡喜三昧也。次日光三昧破弗婆提有者。日初出於東隨便為名。日譬智光能照迷闇。破惡業迷闇。見思塵沙迷闇。無明迷闇。菩薩為照此諸迷闇故修善業戒光。修禪定流光。修生滅無生滅一切智光。修道種智光。修一切種智光。明生闇滅。以善戒光破惡業闇。以禪定光伏見思闇。以生滅無生滅光破見思闇。修無量道種智光。破塵沙闇。修無作一切種智光破無明闇。破見思闇故。一切智日光三昧成。破塵沙闇故。道種智日光三昧成。破無明闇故。一切種智日光三昧成。以修行力自證如是三諦三昧。以慈悲力薰弗婆提有。應現說法破其三迷。顯三諦智日故。此三昧名為日光三昧也。次月光三昧破瞿耶尼有者。月之初生光現於西。此隨便立名也。月光亦譬破闇。釋三昧四意。類日光三昧可知。次熱焰三昧破郁單越有者。北方是陰地冰結難消。自非熱焰終不消也。郁單越人。冰執無我我所。難可化度。非智火熱

{ "translations": [ "現代漢語譯本", "思怖（sī bù，對死亡的恐懼）。修照鏡喜及無量惠（xiū zhào jìng xǐ jí wú liàng huì，通過修習如鏡子般清晰的喜悅和無量智慧）破塵沙怖（pò chén shā bù，破除如塵沙般眾多的恐懼）。修無作慧（xiū wú zuò huì，修習無為的智慧）破無明怖（pò wú míng bù，破除無明的恐懼）。見思破故（jiàn sī pò gù，因為見惑和思惑被破除），真空喜悅三昧成（zhēn kōng xǐ yuè sān mèi chéng，真空喜悅三昧成就）。惡業塵沙破故（è yè chén shā pò gù，因為惡業如塵沙般被破除），一切眾生喜見三昧成（yī qiè zhòng shēng xǐ jiàn sān mèi chéng，一切眾生喜見三昧成就）。無明破故（wú míng pò gù，因為無明被破除），喜王三昧成（xǐ wáng sān mèi chéng，喜王三昧成就）。以自修行力（yǐ zì xiū xíng lì，以自身修行的力量），得如此三諦歡喜三昧（dé rú cǐ sān dì huān xǐ sān mèi，獲得如此的三諦歡喜三昧）。以諸行中慈悲之力（yǐ zhū xíng zhōng cí bēi zhī lì，以各種行為中的慈悲之力），薰脩羅有而生其中（xūn xiū luó yǒu ér shēng qí zhōng，熏習修羅道而生於其中），軟語調伏而為說法（ruǎn yǔ tiáo fú ér wèi shuō fǎ，用柔和的語言調伏他們併爲他們說法），破修羅有令得無怖（pò xiū luó yǒu lìng dé wú bù，破除修羅道的存在，使他們不再恐懼）。自無三怖自證三喜（zì wú sān bù zì zhèng sān xǐ，自己沒有三種恐懼，自己證得三種喜悅），令他無怖（lìng tā wú bù，使他人沒有恐懼），令他得歡喜（lìng tā dé huān xǐ，使他人獲得歡喜）。是故三昧名為歡喜三昧也（shì gù sān mèi míng wéi huān xǐ sān mèi yě，因此這個三昧被稱為歡喜三昧）。", "次日光三昧破弗婆提有者（cì rì guāng sān mèi pò fú pó tí yǒu zhě，接下來，日光三昧破除弗婆提洲的存在），日初出於東隨便為名（rì chū chū yú dōng suí biàn wèi míng，太陽最初從東方升起，因此隨便以此命名）。日譬智光能照迷闇（rì pì zhì guāng néng zhào mí àn，太陽比喻智慧之光，能照亮迷惑和黑暗），破惡業迷闇（pò è yè mí àn，破除惡業的迷惑和黑暗），見思塵沙迷闇（jiàn sī chén shā mí àn，見惑和思惑如塵沙般的迷惑和黑暗），無明迷闇（wú míng mí àn，無明的迷惑和黑暗）。菩薩為照此諸迷闇故（pú sà wèi zhào cǐ zhū mí àn gù，菩薩爲了照亮這些迷惑和黑暗），修善業戒光（xiū shàn yè jiè guāng，修習善業戒律之光），修禪定流光（xiū chán dìng liú guāng，修習禪定之流光），修生滅無生滅一切智光（xiū shēng miè wú shēng miè yī qiè zhì guāng，修習生滅和無生滅的一切智慧之光），修道種智光（xiū dào zhǒng zhì guāng，修習道種智之光），修一切種智光（xiū yī qiè zhǒng zhì guāng，修習一切種智之光）。明生闇滅（míng shēng àn miè，光明生起，黑暗消滅）。以善戒光破惡業闇（yǐ shàn jiè guāng pò è yè àn，以善戒之光破除惡業之黑暗），以禪定光伏見思闇（yǐ chán dìng guāng fú jiàn sī àn，以禪定之光降伏見惑和思惑之黑暗），以生滅無生滅光破見思闇（yǐ shēng miè wú shēng miè guāng pò jiàn sī àn，以生滅和無生滅之光破除見惑和思惑之黑暗）。修無量道種智光（xiū wú liàng dào zhǒng zhì guāng，修習無量的道種智之光），破塵沙闇（pò chén shā àn，破除如塵沙般的黑暗）。修無作一切種智光破無明闇（xiū wú zuò yī qiè zhǒng zhì guāng pò wú míng àn，修習無為的一切種智之光破除無明之黑暗）。破見思闇故（pò jiàn sī àn gù，因為破除了見惑和思惑之黑暗），一切智日光三昧成（yī qiè zhì rì guāng sān mèi chéng，一切智日光三昧成就）。破塵沙闇故（pò chén shā àn gù，因為破除了如塵沙般的黑暗），道種智日光三昧成（dào zhǒng zhì rì guāng sān mèi chéng，道種智日光三昧成就）。破無明闇故（pò wú míng àn gù，因為破除了無明之黑暗），一切種智日光三昧成（yī qiè zhǒng zhì rì guāng sān mèi chéng，一切種智日光三昧成就）。以修行力自證如是三諦三昧（yǐ xiū xíng lì zì zhèng rú shì sān dì sān mèi，以修行的力量自己證得如此的三諦三昧）。以慈悲力薰弗婆提有（yǐ cí bēi lì xūn fú pó tí yǒu，以慈悲的力量熏習弗婆提洲的存在），應現說法破其三迷（yìng xiàn shuō fǎ pò qí sān mí，應化顯現說法破除他們的三種迷惑），顯三諦智日故（xiǎn sān dì zhì rì gù，顯現三諦智慧之日），此三昧名為日光三昧也（cǐ sān mèi míng wéi rì guāng sān mèi yě，因此這個三昧被稱為日光三昧）。", "次月光三昧破瞿耶尼有者（cì yuè guāng sān mèi pò qú yē ní yǒu zhě，接下來，月光三昧破除瞿耶尼洲的存在），月之初生光現於西（yuè zhī chū shēng guāng xiàn yú xī，月亮最初升起時，光芒出現在西方），此隨便立名也（cǐ suí biàn lì míng yě，這只是隨便取的名字）。月光亦譬破闇（yuè guāng yì pì pò àn，月光也比喻破除黑暗）。釋三昧四意（shì sān mèi sì yì，解釋三昧的四種含義），類日光三昧可知（lèi rì guāng sān mèi kě zhī，類似於日光三昧可以理解）。次熱焰三昧破郁單越有者（cì rè yàn sān mèi pò yù dān yuè yǒu zhě，接下來，熱焰三昧破除郁單越洲的存在），北方是陰地冰結難消（běi fāng shì yīn dì bīng jié nán xiāo，北方是陰寒之地，冰雪凝結難以消融），自非熱焰終不消也（zì fēi rè yàn zhōng bù xiāo yě，如果不是熱焰，終究無法消融）。郁單越人（yù dān yuè rén，郁單越的人），冰執無我我所（bīng zhí wú wǒ wǒ suǒ，像冰一樣執著于無我和我所），難可化度（nán kě huà dù，難以教化度脫），非智火熱（fēi zhì huǒ rè，不是智慧之火的熱力）" ], "english_translations": [ "English version", "Fear of thought. Cultivating the joy of reflecting in a mirror and immeasurable wisdom (xiū zhào jìng xǐ jí wú liàng huì) breaks the fear of dust and sand (pò chén shā bù). Cultivating the wisdom of non-action (xiū wú zuò huì) breaks the fear of ignorance (pò wú míng bù). Because the delusions of views and affections are broken (jiàn sī pò gù), the Samadhi of True Emptiness and Joy is achieved (zhēn kōng xǐ yuè sān mèi chéng). Because the dust and sand of evil karma are broken (è yè chén shā pò gù), the Samadhi of Joyful Sight of All Beings is achieved (yī qiè zhòng shēng xǐ jiàn sān mèi chéng). Because ignorance is broken (wú míng pò gù), the Samadhi of the King of Joy is achieved (xǐ wáng sān mèi chéng). With the power of self-cultivation (yǐ zì xiū xíng lì), one obtains such a Samadhi of the Three Truths and Joy (dé rú cǐ sān dì huān xǐ sān mèi). With the power of compassion in all actions (yǐ zhū xíng zhōng cí bēi zhī lì), one cultivates the Asura realm and is born within it (xūn xiū luó yǒu ér shēng qí zhōng), pacifying and subduing them with gentle words and teaching the Dharma (ruǎn yǔ tiáo fú ér wèi shuō fǎ), breaking the existence of the Asura realm and enabling them to be without fear (pò xiū luó yǒu lìng dé wú bù). One is without the three fears and personally realizes the three joys (zì wú sān bù zì zhèng sān xǐ), enabling others to be without fear (lìng tā wú bù), enabling others to obtain joy (lìng tā dé huān xǐ). Therefore, this Samadhi is called the Samadhi of Joy (shì gù sān mèi míng wéi huān xǐ sān mèi yě).", "Next, the Samadhi of Sunlight breaks the existence of Purvavideha (cì rì guāng sān mèi pò fú pó tí yǒu zhě). The sun first rises in the east, hence the name is given accordingly (rì chū chū yú dōng suí biàn wèi míng). The sun is likened to the light of wisdom, which can illuminate delusion and darkness (rì pì zhì guāng néng zhào mí àn), breaking the delusion and darkness of evil karma (pò è yè mí àn), the delusion and darkness of views and affections like dust and sand (jiàn sī chén shā mí àn), and the delusion and darkness of ignorance (wú míng mí àn). Because the Bodhisattva illuminates these delusions and darknesses (pú sà wèi zhào cǐ zhū mí àn gù), they cultivate the light of good karma and precepts (xiū shàn yè jiè guāng), cultivate the flowing light of Dhyana (xiū chán dìng liú guāng), cultivate the light of all wisdom of arising, ceasing, non-arising, and non-ceasing (xiū shēng miè wú shēng miè yī qiè zhì guāng), cultivate the light of the wisdom of the path (xiū dào zhǒng zhì guāng), and cultivate the light of all kinds of wisdom (xiū yī qiè zhǒng zhì guāng). When light arises, darkness vanishes (míng shēng àn miè). With the light of good precepts, one breaks the darkness of evil karma (yǐ shàn jiè guāng pò è yè àn); with the light of Dhyana, one subdues the darkness of views and affections (yǐ chán dìng guāng fú jiàn sī àn); with the light of arising, ceasing, non-arising, and non-ceasing, one breaks the darkness of views and affections (yǐ shēng miè wú shēng miè guāng pò jiàn sī àn). One cultivates the light of immeasurable wisdom of the path (xiū wú liàng dào zhǒng zhì guāng), breaking the darkness of dust and sand (pò chén shā àn). One cultivates the light of non-action and all kinds of wisdom, breaking the darkness of ignorance (xiū wú zuò yī qiè zhǒng zhì guāng pò wú míng àn). Because the darkness of views and affections is broken (pò jiàn sī àn gù), the Samadhi of Sunlight of All Wisdom is achieved (yī qiè zhì rì guāng sān mèi chéng). Because the darkness of dust and sand is broken (pò chén shā àn gù), the Samadhi of Sunlight of the Wisdom of the Path is achieved (dào zhǒng zhì rì guāng sān mèi chéng). Because the darkness of ignorance is broken (pò wú míng àn gù), the Samadhi of Sunlight of All Kinds of Wisdom is achieved (yī qiè zhǒng zhì rì guāng sān mèi chéng). With the power of cultivation, one personally realizes such a Samadhi of the Three Truths (yǐ xiū xíng lì zì zhèng rú shì sān dì sān mèi). With the power of compassion, one cultivates the existence of Purvavideha (yǐ cí bēi lì xūn fú pó tí yǒu), responding and appearing to teach the Dharma, breaking their three delusions (yìng xiàn shuō fǎ pò qí sān mí), revealing the sun of the wisdom of the Three Truths (xiǎn sān dì zhì rì gù). Therefore, this Samadhi is called the Samadhi of Sunlight (cǐ sān mèi míng wéi rì guāng sān mèi yě).", "Next, the Samadhi of Moonlight breaks the existence of Godaniya (cì yuè guāng sān mèi pò qú yē ní yǒu zhě). When the moon first rises, its light appears in the west (yuè zhī chū shēng guāng xiàn yú xī), hence the name is given accordingly (cǐ suí biàn lì míng yě). The moonlight also symbolizes breaking darkness (yuè guāng yì pì pò àn). Explaining the four meanings of the Samadhi (shì sān mèi sì yì), it can be understood similarly to the Samadhi of Sunlight (lèi rì guāng sān mèi kě zhī). Next, the Samadhi of Hot Flames breaks the existence of Uttarakuru (cì rè yàn sān mèi pò yù dān yuè yǒu zhě). 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焰。無我我所心終不可消。破無我我所。乃是妄計無我我所理。實猶有性。人我之惑。有法我惑真如我惑。冰蟄未融也。菩薩為破此諸我惑冰執。修生滅等真無我慧。破性人我惑。修無量四諦慧破法我惑。修無作四諦慧。破真如我惑。若得真人空智焰。破性人我惑。真諦三昧成。得真法空智焰。破法我惑。得俗諦三昧成。故能如空種郁樹。空順俗以化物也。得真如無我智焰。破真如我惑。知非我非無我。是真我義。無我法中有真我。即見郁單越之我性。即有三昧成。心心寂滅也。菩薩自證三諦三昧。慈悲力故現郁單越形聲。破北方無我我所。令成真我三昧。故此三昧名為熱焰三昧也。次如幻三昧破閻浮提有者。南方果報雜雜。壽命短促不定。猶如幻化。此是心幻出生惡業果。幻出煩惱幻出無知。幻出無明。一切眾生不知如幻。今菩薩為破是諸幻故修三種三昧。修真諦三昧幻出無漏。破見思之幻。修俗諦三昧幻出道種智。破無知之幻。修中道三昧幻出一切種智。破無明之幻。修行力故自證三諦三昧。成慈悲力故破他力成。是故名為如幻三昧也。次不動三昧。破四天王有者。此天守護國土。遊行世界身報流動。此則是果報動。見思動無智動無明動。一心修善不動。及修背舍等不動業。破果報動。真慧不動破見思動。出假慧

【現代漢語翻譯】現代漢語譯本焰（Yana）：如果『無我』（Anatta，沒有自我）和『我所』（Mine，屬於我的）之心無法消除，那麼即使破除了妄計的『無我』和『我所』之理，實際上仍然存在『性』（Nature，本性）和『人我』（Puggala，個體）的迷惑，以及『法我』（Dhamma，事物）的迷惑和『真如我』（Tathata，真如）的迷惑，就像冰塊尚未融化一樣。菩薩爲了破除這些『我』的迷惑和執著，修習『生滅』（Arising and Ceasing）等『真無我慧』（True Anatta Wisdom），以破除『性人我』的迷惑；修習『無量四諦慧』（Immeasurable Four Noble Truths Wisdom），以破除『法我』的迷惑；修習『無作四諦慧』（Non-doing Four Noble Truths Wisdom），以破除『真如我』的迷惑。如果獲得『真人空智焰』（True Person Emptiness Wisdom Flame），就能破除『性人我』的迷惑，成就『真諦三昧』（Truth Samadhi）。獲得『真法空智焰』（True Dharma Emptiness Wisdom Flame），就能破除『法我』的迷惑，成就『俗諦三昧』（Conventional Truth Samadhi），因此能夠像在空中種植郁樹一樣，以空性順應世俗來化度眾生。獲得『真如無我智焰』（Tathata Anatta Wisdom Flame），就能破除『真如我』的迷惑，了知『非我非無我』才是『真我』的意義，在『無我法』（Anatta Dharma）中見到『真我』，就能見到『郁單越』（Uttarakuru，北俱盧洲）的『我性』，從而成就『三昧』，達到心心寂滅的境界。菩薩自己證得『三諦三昧』（Three Truths Samadhi），憑藉慈悲的力量，顯現『郁單越』的形聲，破除北方『無我我所』的觀念，令其成就『真我三昧』，因此這個三昧被稱為『熱焰三昧』（Hot Flame Samadhi）。其次，『如幻三昧』（Illusion-like Samadhi）破除『閻浮提』（Jambudvipa，南贍部洲）眾生的『有』。南方的果報復雜多樣，壽命短暫不定，猶如幻化。這是心幻化出生惡業的果報，幻化出煩惱，幻化出無知，幻化出無明。一切眾生不知這些都如幻一般。現在菩薩爲了破除這些幻象，修習三種三昧：修習『真諦三昧』，幻化出無漏功德，破除『見思』（Views and Thoughts）之幻；修習『俗諦三昧』，幻化出道種智，破除『無知』之幻；修習『中道三昧』（Middle Way Samadhi），幻化出一切種智，破除『無明』之幻。通過修行之力，自己證得『三諦三昧』，成就慈悲的力量，從而破除他力所造成的幻象，因此被稱為『如幻三昧』。再次，『不動三昧』（Immovable Samadhi）破除『四天王』（Four Heavenly Kings）的『有』。這些天王守護國土，但世界、身體和果報都在流動變化。這是果報的動搖，見思的動搖，無智的動搖，無明的動搖。一心修善不動，以及修習『背舍』（Deliverances）等不動業，可以破除果報的動搖。『真慧』（True Wisdom）不動可以破除見思的動搖。『出假慧』

【English Translation】 English version Yana (Flame): If the mind of 'Anatta' (no-self) and 'Mine' (belonging to me) cannot be eliminated, even if the principle of falsely conceiving 'no-self' and 'mine' is broken, there still exists 'Nature' and the delusion of 'Puggala' (individual), as well as the delusion of 'Dhamma' (things) and the delusion of 'Tathata' (suchness), just like ice that has not yet melted. Bodhisattvas, in order to break these delusions and attachments of 'self', cultivate 'Arising and Ceasing' and other 'True Anatta Wisdom' to break the delusion of 'Puggala'; cultivate 'Immeasurable Four Noble Truths Wisdom' to break the delusion of 'Dhamma'; cultivate 'Non-doing Four Noble Truths Wisdom' to break the delusion of 'Tathata'. If one obtains the 'True Person Emptiness Wisdom Flame', one can break the delusion of 'Puggala' and achieve 'Truth Samadhi'. Obtaining the 'True Dharma Emptiness Wisdom Flame' can break the delusion of 'Dhamma' and achieve 'Conventional Truth Samadhi', thus being able to cultivate beings by adapting to the mundane with emptiness, like planting lush trees in the sky. Obtaining the 'Tathata Anatta Wisdom Flame' can break the delusion of 'Tathata', understanding that 'neither self nor no-self' is the meaning of 'True Self', and seeing 'True Self' in 'Anatta Dharma', one can see the 'self-nature' of 'Uttarakuru' (Northern Kurus), thereby achieving 'Samadhi' and reaching the state of mind-mind extinction. Bodhisattvas, having personally realized the 'Three Truths Samadhi', manifest the form and sound of 'Uttarakuru' through the power of compassion, breaking the concept of 'no-self and mine' in the north, and enabling them to achieve 'True Self Samadhi'. Therefore, this Samadhi is called 'Hot Flame Samadhi'. Next, the 'Illusion-like Samadhi' breaks the 'existence' of beings in 'Jambudvipa' (Southern Jambudvipa). The karmic retributions in the south are complex and diverse, and life is short and uncertain, like an illusion. This is the karmic retribution of evil deeds born from the illusion of the mind, the illusion of afflictions, the illusion of ignorance, and the illusion of unknowing. All beings do not know that these are like illusions. Now, in order to break these illusions, Bodhisattvas cultivate three types of Samadhi: cultivating 'Truth Samadhi', illusioning forth undefiled merits, breaking the illusion of 'Views and Thoughts'; cultivating 'Conventional Truth Samadhi', illusioning forth the wisdom of the seed of the path, breaking the illusion of 'unknowing'; cultivating 'Middle Way Samadhi', illusioning forth all-knowing wisdom, breaking the illusion of 'unknowing'. Through the power of practice, one personally realizes the 'Three Truths Samadhi', achieves the power of compassion, and thereby breaks the illusions caused by external forces, hence it is called 'Illusion-like Samadhi'. Next, the 'Immovable Samadhi' breaks the 'existence' of the 'Four Heavenly Kings'. These heavenly kings guard the country, but the world, body, and karmic retributions are all flowing and changing. This is the shaking of karmic retributions, the shaking of views and thoughts, the shaking of ignorance, and the shaking of unknowing. Single-mindedly cultivating good without moving, and cultivating immovable karma such as 'Deliverances', can break the shaking of karmic retributions. 'True Wisdom' not moving can break the shaking of views and thoughts. 'Emerging from Emptiness Wisdom'

不動破無知動。中道慧不動如須彌頂。破無明動。修行力故自證三種不動。慈悲力。故破他三動。故此三昧名為不動三昧。次難伏三昧破三十三天有者。此天居四天之頂。即是果報難伏。見思難伏無知難伏。無明難伏。菩薩為破其高心。是故修戒定智。破果報難伏。修生滅無生滅。故破見思難伏。自行力故成三難伏。慈悲力故破他三難伏。故此三昧名為難伏。三昧次悅意三昧破炎摩天有者。此天虛空無刀杖畏。以之為悅。實非是悅。未有不動業悅。未有無漏悅。未有道種智悅。未有中道悅。菩薩為破此故。修四諦觀八背舍中禪悅。破其動散不悅。生滅無生滅慧破其有漏不悅。無量慧破其沈空不悅。無作慧破其二邊不悅。以無生悅故真諦三昧成。出假稱機之悅故俗諦三昧成。中道悅意故中道三昧成。自行力故自證三昧成。以慈悲力故破他三昧成。故名悅意三昧也。次青色三昧破兜率天有者。此天果報樂青眼玩皆青。菩薩為破此有。故修第一義。非青真見青真。非青假見青假。故得中道。見青中道破其青有。義推可知。次黃色三昧破化樂天有。次赤色三昧破他化自在天有。類前青色三昧可解。次白色三昧破初禪有者。初禪離欲界五蓋不善。即是定心善白。但未離見思塵沙無明等黑。菩薩為破是諸黑行故。修三諦白法。破戒

【現代漢語翻譯】現代漢語譯本不動破無知動：中道之慧，如須彌山頂般不動搖，能破除無明之動。菩薩因修行之力，自證三種不動：因慈悲之力，破除他人的三種動搖。因此，此三昧被稱為不動三昧（Samadhi of Immovable）。次難伏三昧（Samadhi of Difficult to Subdue）破三十三天（Trayastrimsa Heaven）之有：此天位於四天王天（Caturmaharajika Heaven）之頂，其果報難以制伏，見思惑（views and thoughts）難以制伏，無知難以制伏，無明難以制伏。菩薩爲了破除他們的高慢之心，因此修習戒、定、慧，以破除果報之難伏；修習生滅、無生滅之法，以破除見思之難伏。通過自身修行之力，成就三種難伏；通過慈悲之力，破除他人三種難伏。因此，此三昧被稱為難伏三昧。次悅意三昧（Samadhi of Delight）破炎摩天（Yama Heaven）之有：此天虛空中沒有刀杖的畏懼，以此為喜悅，但實際上並非真正的喜悅。他們沒有不動業的喜悅，沒有無漏（without outflows）的喜悅，沒有道種智（knowledge of the path）的喜悅，沒有中道的喜悅。菩薩爲了破除這些，修習四諦觀（Four Noble Truths）、八背舍（Eight Deliverances）中的禪悅，破除他們的動散不悅；用生滅、無生滅之慧，破除他們的有漏不悅；用無量慧，破除他們的沉空不悅；用無作慧，破除他們的二邊不悅。以無生之悅，成就真諦三昧（Samadhi of Ultimate Truth）；以出假稱機之悅，成就俗諦三昧（Samadhi of Conventional Truth）；以中道悅意，成就中道三昧（Samadhi of the Middle Way）。通過自身修行之力，自證三昧成就；以慈悲之力，破除他人三昧成就。因此名為悅意三昧。次青色三昧（Samadhi of Blue Color）破兜率天（Tusita Heaven）之有：此天果報之樂在於青眼玩賞，一切皆為青色。菩薩爲了破除此有，修習第一義諦（Ultimate Truth）：非青而真見青之真，非青而假見青之假，故得中道。以見青之中道，破除其青色之有。其中道理可以依此類推得知。次黃色三昧（Samadhi of Yellow Color）破化樂天（Nirmanarati Heaven）之有。次赤色三昧（Samadhi of Red Color）破他化自在天（Paranirmitavasavartin Heaven）之有。其理與前述青色三昧相似，可以理解。次白色三昧（Samadhi of White Color）破初禪天（First Dhyana Heaven）之有：初禪天遠離欲界五蓋（Five Hindrances）的不善，即是定心之善白。但尚未遠離見思惑、塵沙惑（numberless as dust and sand）、無明等黑。菩薩爲了破除這些黑行，修習三諦白法（Three Truths as White Dharma），破除戒

【English Translation】 English version Immovable destroys the movement of ignorance: The wisdom of the Middle Way is as immovable as the summit of Mount Sumeru, capable of destroying the movement of ignorance. Due to the power of practice, a Bodhisattva self-realizes three kinds of immovability; due to the power of compassion, they destroy the three movements of others. Therefore, this samadhi is called the Samadhi of Immovable. Next, the Samadhi of Difficult to Subdue destroys the existence of the Trayastrimsa Heaven (Thirty-three Heavens): This heaven resides at the summit of the Four Heavenly Kings Heaven (Caturmaharajika Heaven). Its karmic reward is difficult to subdue, the delusions of views and thoughts (見思惑) are difficult to subdue, ignorance is difficult to subdue, and fundamental ignorance is difficult to subdue. To break their arrogance, Bodhisattvas cultivate precepts, concentration, and wisdom to destroy the difficulty of subduing karmic reward; they cultivate the Dharma of arising and ceasing, and non-arising and non-ceasing, to destroy the difficulty of subduing delusions of views and thoughts. Through the power of their own practice, they achieve three difficulties to subdue; through the power of compassion, they destroy the three difficulties to subdue of others. Therefore, this samadhi is called the Samadhi of Difficult to Subdue. Next, the Samadhi of Delight destroys the existence of the Yama Heaven: In this heaven, there is no fear of swords or staves in the empty space, which they take as delight, but it is not true delight. They do not have the delight of immovable karma, the delight of being without outflows (無漏), the delight of the knowledge of the path (道種智), or the delight of the Middle Way. To break this, Bodhisattvas cultivate the contemplation of the Four Noble Truths, the meditative delight in the Eight Deliverances, breaking their agitated and scattered non-delight; with the wisdom of arising and ceasing, and non-arising and non-ceasing, they break their delight of being with outflows; with immeasurable wisdom, they break their delight of sinking into emptiness; with non-action wisdom, they break their delight of the two extremes. With the delight of non-arising, the Samadhi of Ultimate Truth (真諦三昧) is achieved; with the delight of provisional designation according to the occasion, the Samadhi of Conventional Truth (俗諦三昧) is achieved; with the delight of the Middle Way, the Samadhi of the Middle Way (中道三昧) is achieved. Through the power of their own practice, they self-realize the achievement of samadhi; through the power of compassion, they destroy the achievement of samadhi in others. Therefore, it is called the Samadhi of Delight. Next, the Samadhi of Blue Color destroys the existence of the Tusita Heaven: The delight of karmic reward in this heaven lies in the blue eyes and play, everything is blue. To break this existence, Bodhisattvas cultivate the Ultimate Truth (第一義諦): not blue, but truly seeing the truth of blue; not blue, but provisionally seeing the provisionality of blue, thus attaining the Middle Way. By seeing the Middle Way of blue, they destroy the existence of blue. The reasoning can be inferred accordingly. Next, the Samadhi of Yellow Color destroys the existence of the Nirmanarati Heaven. Next, the Samadhi of Red Color destroys the existence of the Paranirmitavasavartin Heaven. The principle is similar to the aforementioned Samadhi of Blue Color and can be understood. Next, the Samadhi of White Color destroys the existence of the First Dhyana Heaven: The First Dhyana Heaven is separated from the unwholesome of the Five Hindrances of the desire realm, which is the good white of concentrated mind. However, it has not yet separated from the delusions of views and thoughts, delusions numerous as dust and sand (塵沙惑), fundamental ignorance, and other darknesses. To break these dark practices, Bodhisattvas cultivate the White Dharma of the Three Truths, breaking the precepts

之義推之可知。次種種三昧破梵王有者。梵王主三千大千。大千品類既多。故有種種之號。為破其種種故修種種空。入種種假。見種種中道。如來藏多所含藏。名種種三昧也。義推可知。次雙照三昧破二禪有者。二禪獨有內凈喜兩支故。受雙名。菩薩為破此雙故。修雙空雙假雙中。雙照二帝。義推可知。次雷音三昧破三禪有者。此禪受樂最為第一。著樂深入如冰魚蟄蟲。菩薩為破此樂故。用三諦雷音以驚駭。推之可解。次霔雨三昧破四禪有者。四禪如大地具種種芽。若不得雨芽則不生。一切善根。在四禪中。若三諦雨三智善發生也。義推可解知。次如虛空三昧破無想天有者。此是外道天實非無想。而計為無想涅槃。如小兒夢尿。菩薩為破是有故。以三諦空破無想故言如虛空三昧次照鏡三昧破那含有者。修薰禪隨禪生此。雖得凈色不能知。色如映象。菩薩知色如映象即空。分別無量像依鏡。即見本性中道。成三諦三昧破那含有也。次無礙三昧破空處有者。此處得出色籠飄飏無礙。未是三諦三昧之無礙礙。見思礙塵沙礙無明等礙。菩薩為修三諦三昧破是諸礙。故名無礙三昧次常昧三破識處。有識相續不斷即無常。菩薩為破此無常。故修數緣常。化用相續常佛性常湛然常破之。次樂三昧破不用處有者。此不用處如癡。癡故是

【現代漢語翻譯】現代漢語譯本之義推之可知。接下來是種種三昧破梵王有。梵王（Brahmā-rāja，三千大千世界之主）主宰三千大千世界。由於大千世界的品類繁多，因此有種種不同的名號。爲了破除梵王的種種執著，所以修習種種空觀，進入種種假觀，證見種種中道。如來藏（Tathāgatagarbha，如來藏）含藏眾多，所以名為種種三昧。其含義可以依此類推得知。接下來是雙照三昧破二禪有。二禪（Dhyāna，禪定）獨有內凈和喜兩種禪支，因此被稱為雙。菩薩爲了破除這兩種執著，所以修習雙空、雙假、雙中，雙照真諦和俗諦。其含義可以依此類推得知。接下來是雷音三昧破三禪有。三禪所感受的快樂最為殊勝，對快樂的執著深入骨髓，如同冰下的魚和蟄伏的蟲。菩薩爲了破除這種快樂的執著，所以用三諦（Tri-satya，空、假、中三諦）的雷音來驚醒他們。其含義可以依此類推理解。接下來是霔雨三昧破四禪有。四禪（Dhyāna，禪定）如同大地，具備種種萌芽。如果沒有雨水的滋潤，萌芽就無法生長。一切善根都存在於四禪之中。如果用三諦之雨和三智（Tri-jñāna，一切智、道種智、一切種智）來滋潤，善根就能生長。其含義可以依此類推理解。接下來是如虛空三昧破無想天有。無想天（Asañjñā-deva，無想天）是外道所認為的天界，實際上並非真正的無想。他們誤以為無想天是涅槃（Nirvāṇa，寂滅）。這就像小孩子做夢遺尿一樣。菩薩爲了破除這種有想的執著，所以用三諦之空來破除無想，因此說如虛空三昧。接下來是照鏡三昧破那含（Anāgāmin，不還果）有。通過修習薰禪（熏修禪定）而生於此天。雖然得到了清凈的色身，但不能了知色身如映象般虛幻不實。菩薩了知色身如映象般即是空，分別無量的色像都依存於鏡子，從而見到本性中道。成就三諦三昧，破除那含的執著。接下來是無礙三昧破空處有。在空無邊處天（Ākāśānantyāyatana，空無邊處天）能夠擺脫色身的束縛，飄揚自在，看似無礙，但並非三諦三昧的真正無礙。仍然存在見思惑、塵沙惑、無明惑等障礙。菩薩爲了修習三諦三昧，破除這些障礙，所以名為無礙三昧。接下來是常三昧破識處有。識（Vijñāna，識別）的相續不斷，實際上是無常的。菩薩爲了破除這種無常的觀念，所以修習數緣常，化用相續常，佛性常湛然常，以此來破除識處的執著。接下來是樂三昧破不用處有。不用處（Ākiñcanyāyatana，無所有處天）的狀態如同愚癡。因為愚癡的緣故，是

【English Translation】 English version The meaning of this can be inferred. Next is the 'Various Samādhis' to break the existence of Brahmā-rāja (梵王, lord of the Sahā world). Brahmā-rāja presides over the three thousand great thousand worlds. Since the categories of the great thousand worlds are numerous, there are various names. To break these various attachments, one cultivates various emptinesses, enters various provisionalities, and sees various middle ways. The Tathāgatagarbha (如來藏, womb of the thus-come-one) contains many things, hence the name 'Various Samādhis'. The meaning can be inferred. Next is the 'Dual Illumination Samādhi' to break the existence of the Second Dhyāna (二禪, second meditation heaven). The Second Dhyāna uniquely possesses the two branches of inner purity and joy, hence the name 'Dual'. To break this duality, the Bodhisattva cultivates dual emptiness, dual provisionality, dual middle way, and dual illumination of the two truths. The meaning can be inferred. Next is the 'Thunder Sound Samādhi' to break the existence of the Third Dhyāna (三禪, third meditation heaven). This dhyāna experiences the greatest joy. Attachment to joy is deeply ingrained, like fish under ice and hibernating insects. To break this attachment to joy, the Bodhisattva uses the thunder sound of the Three Truths (三諦, three truths of emptiness, provisionality, and the middle way) to startle them. The meaning can be understood by inference. Next is the 'Drenching Rain Samādhi' to break the existence of the Fourth Dhyāna (四禪, fourth meditation heaven). The Fourth Dhyāna is like the earth, possessing various sprouts. If there is no rain, the sprouts will not grow. All good roots are in the Fourth Dhyāna. If the rain of the Three Truths and the Three Wisdoms (三智, three wisdoms) occur, good roots will grow. The meaning can be understood by inference. Next is the 'Like Empty Space Samādhi' to break the existence of the Heaven of Non-Thought (無想天, heaven of non-perception). This is a heaven of external paths, not truly without thought. They mistakenly believe it to be Nirvana (涅槃, cessation of suffering). It is like a child dreaming of urination. To break this existence, the Bodhisattva uses the emptiness of the Three Truths to break non-thought, hence the saying 'Like Empty Space Samādhi'. Next is the 'Mirror Reflection Samādhi' to break the existence of the Anāgāmin (那含, non-returner). One is born here by cultivating the perfumed dhyāna. Although one obtains a pure form, one cannot know that form is like a mirror image. The Bodhisattva knows that form is like a mirror image, which is emptiness. Discriminating the countless images that depend on the mirror, one sees the middle way of the original nature. Accomplishing the Three Truths Samādhi breaks the existence of the Anāgāmin. Next is the 'Unobstructed Samādhi' to break the existence of the Realm of Boundless Space (空處, realm of boundless space). In this realm, one can escape the cage of form and float freely without obstruction. However, this is not the unobstructedness of the Three Truths Samādhi. There are still obstructions of views and thoughts, obstructions of dust and sand, and obstructions of ignorance. To cultivate the Three Truths Samādhi and break these obstructions, the Bodhisattva is named 'Unobstructed Samādhi'. Next is the 'Constant Samādhi' to break the existence of the Realm of Consciousness (識處, realm of consciousness). The continuous succession of consciousness is impermanent. To break this impermanence, the Bodhisattva cultivates counting the causes of constancy, transforming the continuous constancy, and the Buddha-nature's constant stillness to break it. Next is the 'Joy Samādhi' to break the existence of the Realm of No-Thingness (不用處, realm of nothingness). The state of the Realm of No-Thingness is like foolishness. Because of foolishness, it is

苦。菩薩用三諦三觀三昧。破得三諦三昧樂。是為樂三昧次我三昧破非想天有者。此天最頂計為涅槃真我。菩薩見此。猶有細煩惱不自在。即是見思不自在。塵沙不自在。無明不自在。何得是我。為破此我故。修三諦三昧破之。令得無我。隨俗我八自在我。是故名我三昧。二十五有三昧用自除二十五三昧。一有之中悉有三諦。三昧菩薩自修三諦三昧。自除二十五有三諦之惑。以慈悲力。除他二十五有三諦之惑。由是得二十五三昧之名。或從無住之本。用四悉檀立二十五有名。如說。通言三昧名調直定也。真諦三昧以離愛見而為調直。俗諦三昧以稱機為調直。中道三昧以無二邊之曲為調直。是故皆名三昧。若但入空之直不為直。聲聞人得入空非王三昧。若入假亦非究竟。菩薩雖得道種智。亦不名王三昧。以得中道三昧故稱之為王。以二十五三昧。一一皆有中道三昧故。故稱二十五三昧。悉是王三昧。涅槃經云。是二十五三昧名諸三昧王。若入王三昧。一切三昧悉入其中。是故菩薩住不動地。具得此二十五三昧種種力用。須彌高廣內于芥子。吞吐出沒變通自在。能入地獄不受碎身等苦。若聖行成能有是事。具如涅槃經說。三明外用利物者。所謂能隱顯二種利益者。入王三昧。一切三昧王悉入其中。是故一切眾生受諸苦惱。

【現代漢語翻譯】現代漢語譯本苦（Dukkha，痛苦）。菩薩用三諦（Tri-satya，三個真諦）三觀（Tri-laksana，三種觀察）三昧（Samadhi，禪定）。破得三諦三昧之樂。是為樂三昧。其次我三昧破非想非非想處天（Naivasamjnanasamjnayatana，既非有想也非無想處）的有者。此天最頂，計為涅槃（Nirvana，寂滅）真我。菩薩見此，猶有細煩惱不自在，即是見思不自在，塵沙不自在，無明不自在。何得是我？為破此我故，修三諦三昧破之，令得無我。隨俗我八自在我。是故名我三昧。二十五有（Twenty-five realms of existence）三昧用自除二十五有。一有之中悉有三諦。三昧菩薩自修三諦三昧，自除二十五有三諦之惑。以慈悲力，除他二十五有三諦之惑。由是得二十五三昧之名。或從無住之本，用四悉檀（Four reliances）立二十五有名。如說，通言三昧名調直定也。真諦三昧以離愛見而為調直。俗諦三昧以稱機為調直。中道三昧以無二邊之曲為調直。是故皆名三昧。若但入空之直不為直。聲聞人得入空非王三昧。若入假亦非究竟。菩薩雖得道種智（Buddha-jnana，佛智），亦不名王三昧。以得中道三昧故稱之為王。以二十五三昧，一一皆有中道三昧故。故稱二十五三昧，悉是王三昧。《涅槃經》（Nirvana Sutra）云：『是二十五三昧名諸三昧王。』若入王三昧，一切三昧悉入其中。是故菩薩住不動地，具得此二十五三昧種種力用。須彌山（Mount Sumeru）高廣內于芥子。吞吐出沒變通自在。能入地獄不受碎身等苦。若聖行成能有是事，具如《涅槃經》說。三明外用利物者，所謂能隱顯二種利益者。入王三昧，一切三昧王悉入其中。是故一切眾生受諸苦惱。

【English Translation】 English version Suffering (Dukkha). A Bodhisattva uses the three truths (Tri-satya), three contemplations (Tri-laksana), and Samadhi (meditative absorption). Breaking through to the joy of the Samadhi of the three truths. This is the Samadhi of joy. Next, the Samadhi of self breaks through the existence of the realm of neither perception nor non-perception (Naivasamjnanasamjnayatana). This realm, being the highest, is considered Nirvana (liberation) and the true self. A Bodhisattva sees that even here, there are subtle afflictions and a lack of freedom, which means a lack of freedom from views and thoughts, a lack of freedom from dust-like sand, and a lack of freedom from ignorance. How can this be the self? To break through this self, one cultivates the Samadhi of the three truths to break it, achieving no-self. Following the conventional self, there are eight freedoms. Therefore, it is called the Samadhi of self. The Samadhi of the twenty-five realms of existence uses itself to eliminate the twenty-five realms of existence. Within each realm of existence, all three truths are present. The Bodhisattva cultivates the Samadhi of the three truths to eliminate the delusions of the three truths in the twenty-five realms of existence. With the power of compassion, they eliminate the delusions of the three truths in the twenty-five realms of existence for others. Therefore, they obtain the name of the twenty-five Samadhis. Or, from the root of non-abiding, using the four reliances (Four reliances), they establish the twenty-five realms of existence. As it is said, generally speaking, Samadhi means adjusting, straightening, and fixing. The Samadhi of the true truth uses detachment from love and views to adjust and straighten. The Samadhi of the conventional truth uses adapting to the occasion to adjust and straighten. The Samadhi of the middle way uses the absence of the crookedness of two extremes to adjust and straighten. Therefore, all are called Samadhi. If one only enters the straightness of emptiness, it is not true straightness. Sravakas (hearers) can enter emptiness but not the Samadhi of the king. If one enters provisional existence, it is not ultimate. Although a Bodhisattva obtains the wisdom of the path (Buddha-jnana), they are not called the Samadhi of the king. Because they obtain the Samadhi of the middle way, they are called the king. Because each of the twenty-five Samadhis has the Samadhi of the middle way, therefore, the twenty-five Samadhis are all called the Samadhi of the king. The Nirvana Sutra says: 'These twenty-five Samadhis are called the kings of all Samadhis.' If one enters the Samadhi of the king, all Samadhis enter into it. Therefore, a Bodhisattva dwells in the immovable ground, fully obtaining the various powers and functions of these twenty-five Samadhis. Mount Sumeru, high and vast, is contained within a mustard seed. Swallowing, spitting, appearing, disappearing, transforming, and being free. Able to enter hell without suffering the pain of being crushed. If holy conduct is accomplished, these things can happen, as fully explained in the Nirvana Sutra. Those who use the three insights externally to benefit beings are those who can manifest and conceal two kinds of benefits. Entering the Samadhi of the king, all the kings of Samadhis enter into it. Therefore, all sentient beings endure various sufferings.

一心歸依稱名求乞救護。菩薩住三昧中即觀三業皆得解脫。解脫有八種。一破二十五有果報之苦。二破二十五有因苦。三破聲聞二十五有見思煩惱苦。四破緣覺二十五有見思煩惱苦。五破三藏菩薩二十五有見思煩惱苦。六破通教三乘人二十五有見思煩惱苦。七破別教菩薩二十五有恒沙無知別惑苦。八破圓教菩薩二十五有三諦無明之惑苦。一心稱名皆得解脫。意在此也。故說二十五三昧。能破二十五有也。二顯利益者。即是住二十五三昧。十法界眾生機緣來感。普現色身八番與眾生樂。如觀音普門示現神通之相也。若有眾生。應以佛身得度者。即能八相成道現身說法。即是此經明住不思議解脫。種種示現也。此菩薩初地聖行滿足。具無緣大慈大悲。如磁石吸鐵也。二明梵行者。即是無緣慈悲喜捨。菩薩以大涅槃心。修于聖行得無畏地。有二十五三昧無方大用。爾時慈悲是真梵行。非余梵天所修。四無量心。亦非三藏教通教等眾生緣法緣之慈悲也。菩薩爾時。以此慈悲無緣無念。薰脩眾生行無不成辨。此之梵行即是一切法故。涅槃經云。慈即如來悲即佛性。慈若不具足。佛十力三十二相四無畏者。非如來慈故。智力弘深能具足一切福德。以自莊嚴名梵行也。◎

◎三明天行者。即是中道第一義天。天然之理。籍行顯

【現代漢語翻譯】現代漢語譯本：一心歸依，稱念名號，祈求救護。菩薩安住於三昧之中，即能觀照身、口、意三業皆得解脫。解脫有八種：一、破除二十五有（指欲界、色界、無色界眾生所存在的二十五種境界）果報之苦；二、破除二十五有因之苦；三、破除聲聞乘人二十五有見思煩惱之苦；四、破除緣覺乘人二十五有見思煩惱之苦；五、破除三藏教菩薩二十五有見思煩惱之苦；六、破除通教三乘人二十五有見思煩惱之苦；七、破除別教菩薩二十五有如恒河沙數般的無知別惑之苦；八、破除圓教菩薩二十五有三諦（空、假、中）無明之惑之苦。一心稱念名號，皆得解脫，意即在此。所以說二十五三昧，能破除二十五有。二、彰顯利益，即是安住於二十五三昧之中，十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）眾生的機緣來感應，普遍示現色身，八番（指八種示現）給予眾生安樂，如同觀音菩薩普門示現神通之相。若有眾生，應以佛身得度，即能八相成道（指佛陀一生中八種重要的示現：降兜率、入胎、住胎、出胎、出家、降魔、成道、轉法輪）現身說法，即是此經闡明安住于不可思議解脫，種種示現。此菩薩初地（菩薩修行階位的第一階段）聖行滿足，具足無緣大慈大悲，如磁石吸引鐵。二、闡明梵行，即是無緣慈、悲、喜、舍（四無量心）。菩薩以大涅槃心，修習聖行，得無畏地，有二十五三昧無方大用。此時的慈悲是真梵行，並非其他梵天所修的四無量心，也非三藏教、通教等眾生緣、法緣之慈悲。菩薩此時，以此慈悲無緣無念，熏修眾生，行無不成辦。此之梵行即是一切法故。《涅槃經》云：『慈即如來，悲即佛性。』慈若不具足，佛的十力（如來所具有的十種智慧力量）、三十二相（佛陀所具有的三十二種殊勝的身體特徵）、四無畏（佛陀所具有的四種無所畏懼的品質）者，非如來慈故，智力弘深，能具足一切福德，以自莊嚴，名為梵行。◎ ◎三、闡明天行，即是中道第一義天（超越二元對立的真理），天然之理，籍由修行來顯現。

【English Translation】 English version: Taking refuge wholeheartedly, reciting the name, and begging for protection. When a Bodhisattva dwells in Samadhi, they can observe that their three karmas (body, speech, and mind) are all liberated. There are eight kinds of liberation: First, breaking the suffering of the fruit of the twenty-five existences (referring to the twenty-five realms of existence in the desire realm, form realm, and formless realm); second, breaking the suffering of the cause of the twenty-five existences; third, breaking the suffering of the afflictions of views and thoughts in the twenty-five existences of Sravakas (hearers); fourth, breaking the suffering of the afflictions of views and thoughts in the twenty-five existences of Pratyekabuddhas (solitary realizers); fifth, breaking the suffering of the afflictions of views and thoughts in the twenty-five existences of the Tripitaka (three collections of scriptures) teaching Bodhisattvas; sixth, breaking the suffering of the afflictions of views and thoughts in the twenty-five existences of the three vehicles (Sravaka, Pratyekabuddha, Bodhisattva) of the Common Teaching; seventh, breaking the suffering of the countless ignorant and distinct delusions in the twenty-five existences of the Distinct Teaching Bodhisattvas; eighth, breaking the suffering of the delusions of ignorance of the three truths (emptiness, provisional existence, and the middle way) in the twenty-five existences of the Perfect Teaching Bodhisattvas. Reciting the name wholeheartedly leads to liberation, and that is the meaning here. Therefore, it is said that the twenty-five Samadhis can break the twenty-five existences. Second, manifesting benefits, which means dwelling in the twenty-five Samadhis, the opportunities for sentient beings in the ten Dharma realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) arise, universally manifesting the physical body, giving joy to sentient beings in eight ways (referring to eight kinds of manifestations), just like Avalokitesvara Bodhisattva universally manifesting the appearance of spiritual powers. If there are sentient beings who should be liberated by the body of a Buddha, then they can manifest the eight aspects of attaining Buddhahood (referring to the eight important manifestations in the life of the Buddha: descending from Tushita heaven, entering the womb, dwelling in the womb, leaving the womb, leaving home, subduing Mara, attaining enlightenment, and turning the Dharma wheel) and appear in person to teach the Dharma, which is what this sutra clarifies: dwelling in inconceivable liberation, manifesting in various ways. This Bodhisattva's holy conduct in the first ground (the first stage of a Bodhisattva's practice) is fulfilled, possessing unconditioned great loving-kindness and great compassion, like a magnet attracting iron. Second, clarifying Brahma-conduct, which is unconditioned loving-kindness, compassion, joy, and equanimity (the four immeasurables). The Bodhisattva, with the mind of great Nirvana, cultivates holy conduct, attains the ground of fearlessness, and has the great use of the twenty-five Samadhis without direction. At this time, compassion is true Brahma-conduct, not the four immeasurables cultivated by other Brahma heavens, nor the compassion of sentient beings, Dharma-conditioned compassion of the Tripitaka teaching, Common teaching, etc. At this time, the Bodhisattva, with this compassion, unconditioned and without thought, cultivates sentient beings, and no action is not accomplished. This Brahma-conduct is all Dharmas. The Nirvana Sutra says: 'Loving-kindness is the Tathagata, compassion is the Buddha-nature.' If loving-kindness is not complete, the Buddha's ten powers (the ten wisdom powers possessed by the Tathagata), thirty-two marks (the thirty-two auspicious physical characteristics possessed by the Buddha), and four fearlessnesses (the four qualities of fearlessness possessed by the Buddha), are not the Tathagata's loving-kindness, so the power of wisdom is profound and can fulfill all blessings, and self-adornment is called Brahma-conduct.◎ ◎Third, clarifying heavenly conduct, which is the Middle Way, the First Principle Heaven (the truth beyond duality), the natural principle, manifested through practice.

理因理成行。故名理為天行。菩薩雖入初地。初地不應住。以有所得故。又應修上地智慧。十重發真修慧契理顯理成行。名為天行。天行即是智慧莊嚴。梵行即福德莊嚴。上求佛道。是故有聖行天行。下化眾生即有梵行病行嬰兒行也。四嬰兒行者。若菩薩福德智慧轉增。是則實相彌顯。雖不作意利益眾生。任運能有冥顯兩益。以天行之力則有冥益。以梵行之力則有顯益。眾生應有小善之機。無菩薩開發不能生長。以慈善根力。如磁石吸鐵。和光利行能令眾生得見。菩薩同其始學。漸修五戒十善人天果報。三十三天楊葉之行。又示二百五十戒觀練薰脩禪。四諦十二因緣。三十七道品。同二乘嬰兒行。又示同修六度。百劫種相好柔伏煩惱。六度菩薩小善之行。又示同即色是空無生無滅。通教小善之行。又示同別教歷別次第相似中道。小善之行。皆是慈心之力。俯同群品提接成就。從心與樂起嬰兒行。如涅槃經言。嬰兒者。能說大字。所謂婆和。此即同六度也。六度是小行而求作佛故言大字。所謂婆和。又云。不見晝夜親疏等相此即同通教菩薩。即色是空第一義諦意也。又云。不能造作大小諸事。大事即五逆小事即二乘心。此則同別教別教非生死故。無五逆非涅槃故無小乘心。又云楊樹黃葉。即同人天五戒十善之嬰兒。又云

。非道為道。以能生道微因緣故。說非道為道。即是同二乘嬰兒。故知大慈善根之力。能出假化物。同其小善方便。引之令趣佛慧。故名嬰兒行也。五病行者。此行從無緣大悲起。若生小善必有病行。今當分別同生善邊。名嬰兒行。同煩惱邊名為病行。病行從大悲生眾生病。是故我病大悲熏心遊戲地獄。同眾生惡業之病。如調達在地獄。如三禪樂。乃至畜生餓鬼修羅亦如是。又同人天有結業生老病死之病。又同二乘有見思之病。方便附近語令勤作。三藏教通教菩薩亦如是。又同別教塵沙無明之病。是故菩薩還同彼病。遍於法界利益眾生。是為五行之相也。病行即是此維摩經問疾品。室內六品之所明也。初地菩薩五行具足。或是初功德也。餘九種功德。或可對九地。所言破無明見惑者。涅槃經云。自此以前。皆名邪見人也。是則兩教三乘之人。皆未見此理。故名邪見人也。是以大士呵須菩提。六師是汝之師。天魔外道一手作諸勞侶意在此也。乃至別教十信。三十心雖伏此或。既未能斷。猶是成就無明別見。呵諸菩薩或意在此也。此二從二地至六地名修道。斷別惑三界愛。如智度論明。迦葉聞㼼迦羅琴聲不能自安。云三界五欲我已斷竟。此是菩薩凈妙功德所生五欲。故於是事不能安忍。例色無色愛亦復如是。此經。大士呵

【現代漢語翻譯】現代漢語譯本：『非道為道』，是因為能夠產生道的微妙因緣的緣故，所以說『非道為道』。這實際上是等同於二乘（聲聞乘和緣覺乘）的幼稚行為。由此可知，大慈善根的力量，能夠顯現虛假的化身，等同於他們的小善方便，引導他們趨向佛的智慧，所以稱為『嬰兒行』。『五病行』，這種行為從無緣大悲心生起。如果產生小的善行，必定伴隨病行。現在應當分別說明，與生善的一面相同，稱為『嬰兒行』；與煩惱的一面相同，稱為『病行』。病行從大悲心生起，因為眾生有病，所以我的病就是大悲心熏心，在地域中游戲，等同於眾生的惡業之病，如同調達（Devadatta）在地獄中，如同處於三禪的快樂。乃至畜生、餓鬼、修羅（Asura）也是如此。又等同於人天有結業、生老病死的病。又等同於二乘有見惑和思惑的病，方便地用委婉的語言勸他們勤奮修行。三藏教和通教的菩薩也是如此。又等同於別教有塵沙惑和無明的病。所以菩薩也同樣示現這些病，遍佈於法界利益眾生，這就是五行（五種行為）的相貌。『病行』就是這部《維摩經·問疾品》室內六品所闡明的內容。初地菩薩五行具足，或許是最初的功德。其餘九種功德，或許可以對應於九地。所說的破除無明和見惑，如《涅槃經》所說：『自此以前，都稱為邪見人。』這就是說，兩教（聲聞教和緣覺教）三乘（聲聞乘、緣覺乘和菩薩乘）的人，都沒有見到這個道理，所以稱為邪見人。因此，大士呵斥須菩提（Subhuti），『六師是你的老師』，天魔外道一手操辦各種勞務，意思就在這裡。乃至別教的十信位和三十心位，雖然降伏了這些惑，但既然未能斷除，仍然是成就了無明和別見。呵斥諸菩薩，或許意思就在這裡。從二地到六地，稱為修道位，斷除別惑和三界愛，如《智度論》所闡明的那樣，迦葉（Kasyapa）聽到㼼迦羅（Kinkara）的琴聲不能自安，說：『三界五欲我已經斷盡。』這是菩薩清凈微妙的功德所生的五欲，所以對於這件事不能安忍。例如對於色界和無色界的愛也是如此。這部經中，大士呵斥

【English Translation】 English version: 'Taking the non-path as the path' is because it can generate subtle causes and conditions for the path, so it is said 'taking the non-path as the path.' This is actually equivalent to the childish behavior of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). From this, it can be known that the power of great compassionate roots can manifest false transformations, equivalent to their small skillful means, guiding them to approach the wisdom of the Buddha, so it is called 'infant conduct'. 'Five sick conducts', this conduct arises from unconditioned great compassion. If small good deeds arise, they will inevitably be accompanied by sick conducts. Now, it should be explained separately that being the same as the side of generating good is called 'infant conduct'; being the same as the side of afflictions is called 'sick conduct'. Sick conduct arises from great compassion, because sentient beings are sick, so my sickness is being熏心 by great compassion, playing in hell, equivalent to the sickness of sentient beings' evil karma, like Devadatta in hell, like being in the joy of the third dhyana. Even animals, hungry ghosts, and Asuras are also like this. Also equivalent to humans and gods having the sickness of karma, birth, old age, sickness, and death. Also equivalent to the Two Vehicles having the sickness of wrong views and afflictions, skillfully using euphemistic language to persuade them to practice diligently. The Bodhisattvas of the Tripitaka teaching and the Common teaching are also like this. Also equivalent to the Separate teaching having the sickness of dust-like afflictions and ignorance. Therefore, Bodhisattvas also manifest these sicknesses, pervading the Dharma realm to benefit sentient beings, this is the appearance of the five conducts. 'Sick conduct' is what is explained in the six chapters of the 'Inquiry of Illness' chapter of the Vimalakirti Sutra. A Bodhisattva of the first ground is complete with the five conducts, perhaps it is the initial merit. The remaining nine kinds of merits, perhaps they can correspond to the nine grounds. What is said about breaking through ignorance and wrong views, as the Nirvana Sutra says: 'Before this, all are called people with wrong views.' This means that people of the Two Teachings (Śrāvakayāna and Pratyekabuddhayāna) and the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) have not seen this principle, so they are called people with wrong views. Therefore, the great being rebukes Subhuti, 'The six teachers are your teachers,' the heavenly demons and heretics handle all kinds of labor with one hand, the meaning is here. Even the ten faiths and thirty minds of the Separate teaching, although they have subdued these afflictions, since they have not been cut off, they are still accomplishing ignorance and separate views. Rebuking the Bodhisattvas, perhaps the meaning is here. From the second ground to the sixth ground, it is called the path of cultivation, cutting off separate afflictions and the love of the three realms, as the Treatise on the Great Perfection of Wisdom explains, Kasyapa, hearing the sound of Kinkara's lute, could not calm himself, saying: 'I have already cut off the five desires of the three realms.' This is the five desires born of the pure and subtle merits of the Bodhisattva, so he cannot endure this matter. For example, the love of the form realm and the formless realm is also like this. In this sutra, the great being rebukes

須菩提云。同於煩惱不到彼岸。入於八難不得無難。意在此也。故從二地至六地。通名修道斷此別惑也。今以義推。二離垢地。即假斷別教欲愛名斯陀含向。三明地。即是別教斯陀含果。四焰地。即是別教阿那含向。五難勝地。即是別教阿那含果。斷別惑欲愛盡也。六現前地。即是別教阿羅漢向。斷別色愛也。七遠行地。即是別教阿羅漢果。斷別無色愛盡。故從此名無學道也。問曰此對四果出何經論。答曰別教明斷伏對四果。經論多不同也。諸大乘法師所用。亦異地論師。通教判位云。初地斷見。二地斷欲愛。三地斷色愛。四地斷無色愛。地論師通宗判位。有用三地斷見名須陀洹。從四地至六地名斯陀含。第二依法師。七地名阿那含。第三依法師。十地等覺名阿羅漢。是第四依法師。有三地斷見。四地名斯陀含。五地名阿那含。六地名阿羅漢。有用仁王經。四地斷見五地名斯陀含。六地名阿那含。七地名阿羅漢。如是等異說不同。難可定依。今以義推作此對四果也。一往似解便。既無的文佛意難知。不須茍執也。問曰何故解釋不定。答。曰已如前釋。八不動地即是別教辟支佛地。地論師云。從此明無學道。未知的出經論。不但八地得無生忍寂而常用。用而無相無功用心。自然斷法界無明惑色習盡也。九善慧地。無明稍

【現代漢語翻譯】現代漢語譯本須菩提說：『如果（修行）和煩惱沒有區別，那就無法到達彼岸（涅槃）。如果進入八難（沒有佛法的地方），就無法脫離這些苦難。』他的意思就在於此。所以，從二地（離垢地）到六地（現前地），統稱為修道，用來斷除這些特殊的迷惑。現在根據義理來推斷：二地離垢地，相當於斷除別教（菩薩藏）的欲愛，是斯陀含（一來果）的預備階段（向）。三地明地，就是別教的斯陀含果。四地焰地，相當於別教的阿那含（不來果）的預備階段（向）。五地難勝地，就是別教的阿那含果，斷除了別教的欲愛。六地現前地，相當於別教的阿羅漢（無學果）的預備階段（向），斷除了別教的色愛。七地遠行地，就是別教的阿羅漢果，斷除了別教的無色愛。所以從這裡開始稱為無學道。有人問：『這種對應四果的說法出自什麼經典或論著？』回答說：『別教中關於斷惑和降伏煩惱對應四果的說法，在不同的經典和論著中有很多不同的說法。』各位大乘法師所使用的說法，也和《地論》的論師不同。通教（三乘共法）判定位次說：初地斷見惑，二地斷欲愛，三地斷色愛，四地斷無色愛。《地論》的論師在通宗（通於三乘的宗義）判定位次時，有的用三地斷見惑，稱為須陀洹（預流果）。從四地到六地稱為斯陀含。第二種依據法師的說法，七地稱為阿那含。第三種依據法師的說法，十地等覺稱為阿羅漢。這是第四種依據法師的說法。有的說三地斷見惑，四地稱為斯陀含，五地稱為阿那含，六地稱為阿羅漢。有的用《仁王經》的說法，四地斷見惑，五地稱為斯陀含，六地稱為阿那含，七地稱為阿羅漢。像這樣不同的說法有很多，難以確定依據哪一種。現在根據義理來推斷，做出這種對應四果的解釋，大致上似乎可以理解，但既然沒有明確的佛經依據，佛的真實意思難以得知，所以不必過分執著。有人問：『為什麼解釋不確定呢？』回答說：『我已經像前面解釋的那樣說明了。』八地不動地，就是別教的辟支佛（緣覺）地。《地論》的論師說：『從這裡開始是無學道。』還不知道出自哪部經典或論著。不僅僅是八地得到無生法忍，寂靜而常用，運用而無相，不用刻意用心，自然斷除法界（宇宙萬有）的無明惑，色界的習氣也斷盡。九地善慧地，無明稍微...

【English Translation】 English version Subhuti said, 'If (practice) is the same as affliction, then one cannot reach the other shore (Nirvana). If one enters the eight difficulties (places without the Dharma), then one cannot escape these sufferings.' That is what he meant. Therefore, from the second ground (Vimala-bhumi, the ground of purity) to the sixth ground (Abhimukhi-bhumi, the ground of presence), they are collectively called the path of cultivation, used to cut off these special delusions. Now, based on the meaning, we infer: the second ground, Vimala-bhumi, is equivalent to cutting off the desire-love of the Separate Teaching (Bodhisattva Pitaka), which is the preparatory stage (towards) of Sakradagamin (once-returner). The third ground, Prabhakari-bhumi (the ground of illumination), is the fruit of Sakradagamin in the Separate Teaching. The fourth ground, Archishmati-bhumi (the ground of blazing wisdom), is equivalent to the preparatory stage (towards) of Anagamin (non-returner) in the Separate Teaching. The fifth ground, Sudurjaya-bhumi (the ground difficult to conquer), is the fruit of Anagamin in the Separate Teaching, cutting off the desire-love of the Separate Teaching. The sixth ground, Abhimukhi-bhumi, is equivalent to the preparatory stage (towards) of Arhat (non-learner) in the Separate Teaching, cutting off the form-love of the Separate Teaching. The seventh ground, Durangama-bhumi (the ground of going far), is the fruit of Arhat in the Separate Teaching, cutting off the formless-love of the Separate Teaching. Therefore, from here on, it is called the path of no-more-learning. Someone asked, 'From which sutra or treatise does this correspondence to the four fruits come?' The answer is, 'In the Separate Teaching, there are many different statements in different sutras and treatises about the correspondence between cutting off delusions and subduing afflictions to the four fruits.' The statements used by various Mahayana Dharma masters are also different from those of the Shastra on the Stages masters. The Common Teaching (Triyana) judges the position, saying: the first ground cuts off the delusions of views, the second ground cuts off desire-love, the third ground cuts off form-love, and the fourth ground cuts off formless-love. When the Shastra on the Stages masters judge the position in the Common Teaching (doctrine common to the three vehicles), some use the third ground to cut off the delusions of views, calling it Srotapanna (stream-enterer). From the fourth ground to the sixth ground is called Sakradagamin. According to the second type of Dharma master, the seventh ground is called Anagamin. According to the third type of Dharma master, the tenth ground, equivalent to Buddhahood, is called Arhat. This is the fourth type of Dharma master. Some say that the third ground cuts off the delusions of views, the fourth ground is called Sakradagamin, the fifth ground is called Anagamin, and the sixth ground is called Arhat. Some use the Benevolent Kings Sutra, saying that the fourth ground cuts off the delusions of views, the fifth ground is called Sakradagamin, the sixth ground is called Anagamin, and the seventh ground is called Arhat. There are many different statements like these, and it is difficult to determine which one to rely on. Now, based on the meaning, we infer and make this explanation corresponding to the four fruits. It seems roughly understandable, but since there is no clear scriptural basis, the true meaning of the Buddha is difficult to know, so there is no need to be overly attached. Someone asked, 'Why is the explanation uncertain?' The answer is, 'I have already explained it as I explained before.' The eighth ground, Achala-bhumi (the immovable ground), is the ground of Pratyekabuddha (Solitary Buddha) in the Separate Teaching. The Shastra on the Stages masters say, 'From here on is the path of no-more-learning.' It is not yet known from which sutra or treatise it comes. It is not only the eighth ground that obtains the patience with the unarisen dharmas, being tranquil and constantly used, used without characteristics, without deliberate effort, naturally cutting off the ignorance of the Dharma Realm (the universe), and the habits of the Form Realm are also completely cut off. The ninth ground, Sadhumati-bhumi (the ground of good wisdom), ignorance slightly...

薄斷心習盡。慧轉分明善入實相也。十法雲地。慈悲智慧猶若大云。慈悲普洽一切。皆雨慧云。能持十方諸佛所說法雨。斷無明也。六等覺地者。即是邊際智滿入重玄門。若望法雲名之為佛。望妙覺名金剛心菩薩。亦名無垢地菩薩。三魔已盡余有一品死魔。在斷無明習也。問曰前通教何意不辨等覺佛耶。答曰界內習氣易盡。故不須開法雲出等覺也。問曰別教經論。何故有處處明法雲之後。更有金剛等覺。自有經論止明十地行滿。便成佛果。南北法師抑諍此義。答曰更立等覺未足為礙。所以然者。華嚴經。明法雲十地功德智慧。用此比于佛。如爪上土方于大地。若爾雖說一品無明而實不可說品。何以得後心菩薩無功用道。其疾甚風。一日之間。能破無量品無明障惑。何況瓔珞經明等覺地。于百千萬劫入重玄門。倒修凡夫事。是故開法雲地。更立金剛心等覺佛于理無失。若知一品有無量品無明。因法雲地無礙之智即盡。復何須開出等覺地也。七妙覺地者。金剛後心朗然大覺。妙智窮源無明習盡。名真解脫。肅然無累寂而常照。名妙覺地。常住佛果具足一切佛法。名菩提果。四德涅槃名為果果。問曰。為定用金剛智斷無明。為用妙覺智斷無明耶。答曰。涅槃經云。有所斷者名有上士。無所斷者名無上士。問曰。勝鬘經云。無

【現代漢語翻譯】現代漢語譯本薄斷心習盡：指菩薩的智慧增長，逐漸斷除煩惱習氣，最終完全斷盡。慧轉分明善入實相也：智慧變得清晰明瞭，能夠很好地證入實相（tathata），也就是諸法的真實面目。十法雲地（Dharmamegha）：菩薩十地中的第十地。慈悲智慧猶若大云：菩薩的慈悲和智慧就像巨大的雲朵。慈悲普洽一切：慈悲普及一切眾生。皆雨慧云：像下智慧之雨一樣。能持十方諸佛所說法雨：能夠受持十方諸佛所說的法雨。斷無明也：斷除無明（avidya）。六等覺地者：指的是邊際智圓滿，進入重玄門。即是邊際智滿入重玄門：邊際智圓滿，進入重玄門。若望法雲名之為佛：如果從法雲地（Dharmamegha）的角度來看，可以稱之為佛。望妙覺名金剛心菩薩：如果從妙覺的角度來看，可以稱之為金剛心菩薩（Vajra heart Bodhisattva）。亦名無垢地菩薩：也可以稱為無垢地菩薩。三魔已盡余有一品死魔：已經斷盡了三魔，還剩下一品死魔。在斷無明習也：正在斷除無明習氣。問曰：前通教何意不辨等覺佛耶：提問：為什麼之前的通教（Sadharana-yana）沒有闡述等覺佛（Samantabuddha）的教義呢？答曰：界內習氣易盡：回答：因為在三界之內的習氣容易斷盡。故不須開法雲出等覺也：所以不需要在法雲地之後再開出等覺地。問曰：別教經論，何故有處處明法雲之後，更有金剛等覺。自有經論止明十地行滿，便成佛果。南北法師抑諍此義：提問：為什麼別教（Prthag-yana）的經論中，有些地方闡明在法雲地之後，還有金剛等覺（Vajropamasamadhi）。有些經論只闡明十地修行圓滿，便成就佛果。南北方的法師對此義理爭論不休？答曰：更立等覺未足為礙：回答：再設立等覺地，並沒有什麼妨礙。所以然者：之所以這樣說，是因為：華嚴經，明法雲十地功德智慧：華嚴經闡明法雲地十地的功德和智慧。用此比于佛，如爪上土方于大地：用這些功德和智慧與佛相比，就像指甲上的塵土與大地相比一樣。若爾雖說一品無明而實不可說品：如果這樣，雖然說有一品無明，但實際上是不可說品。何以得後心菩薩無功用道：為什麼後心菩薩能夠得到無功用道（Anabhogacarya）？其疾甚風：它的速度非常快，像風一樣。一日之間，能破無量品無明障惑：一天之內，能夠破除無量品的無明障礙和迷惑。何況瓔珞經明等覺地：更何況《瓔珞經》闡明等覺地。于百千萬劫入重玄門：在百千萬劫中進入重玄門。倒修凡夫事：顛倒地修習凡夫的事情。是故開法雲地，更立金剛心等覺佛于理無失：所以開出法雲地，再設立金剛心等覺佛，在道理上沒有缺失。若知一品有無量品無明：如果知道一品無明中有無量品無明。因法雲地無礙之智即盡：依靠法雲地無礙的智慧就能斷盡。復何須開出等覺地也：又何必再開出等覺地呢？七妙覺地者：指的是妙覺地（Adibuddha-bhumi）。金剛後心朗然大覺：金剛後心，豁然開悟。妙智窮源無明習盡：妙智窮盡根源，無明習氣斷盡。名真解脫：名為真解脫。肅然無累寂而常照：清凈無染，寂靜而常照。名妙覺地：名為妙覺地。常住佛果具足一切佛法：常住佛果，具足一切佛法。名菩提果：名為菩提果。四德涅槃名為果果：具足常樂我凈四德的涅槃，名為果果。問曰：為定用金剛智斷無明，為用妙覺智斷無明耶：提問：到底是確定用金剛智（Vajra-jnana）斷除無明，還是用妙覺智（Adibuddha-jnana）斷除無明呢？答曰：涅槃經云：回答：《涅槃經》說。有所斷者名有上士：有所斷的，名為有上士。無所斷者名無上士：無所斷的，名為無上士。問曰：勝鬘經云：提問：《勝鬘經》說。無

【English Translation】 English version 'Thinly severing the habits of the mind' means that the Bodhisattva's wisdom increases, gradually cutting off the habits of afflictions, and finally completely severing them. 'Wisdom turns clear, skillfully entering the true aspect' means that wisdom becomes clear and bright, and can skillfully realize the true aspect (tathata), which is the true nature of all dharmas. Tenth Dharmamegha Bhumi (Dharmamegha): The tenth stage of the Bodhisattva path. 'Compassion and wisdom are like great clouds': The Bodhisattva's compassion and wisdom are like huge clouds. 'Compassion pervades all': Compassion pervades all sentient beings. 'All rain wisdom clouds': Like raining wisdom clouds. 'Able to uphold the Dharma rain spoken by all Buddhas in the ten directions': Able to uphold the Dharma rain spoken by all Buddhas in the ten directions. 'Severing ignorance': Severing ignorance (avidya). 'The Sixth Stage of Equal Enlightenment' refers to the perfection of marginal wisdom and entry into the gate of profound mystery. 'That is, the perfection of marginal wisdom enters the gate of profound mystery': The perfection of marginal wisdom enters the gate of profound mystery. 'If viewed from the Dharmamegha Bhumi, it is called Buddha': If viewed from the Dharmamegha Bhumi, it can be called Buddha. 'Looking at the Wonderful Enlightenment, it is called Vajra Heart Bodhisattva': If viewed from the Wonderful Enlightenment, it can be called Vajra heart Bodhisattva. 'Also called Immaculate Bhumi Bodhisattva': It can also be called Immaculate Bhumi Bodhisattva. 'The three demons have been exhausted, and there is still one type of death demon': The three demons have been exhausted, and there is still one type of death demon remaining. 'In severing the habits of ignorance': Currently severing the habits of ignorance. 'Question: Why didn't the previous Common Teaching explain the Buddha of Equal Enlightenment?': Question: Why didn't the previous Sadharana-yana explain the doctrine of the Samantabuddha? 'Answer: The habits within the realm are easy to exhaust': Answer: Because the habits within the Three Realms are easy to exhaust. 'Therefore, there is no need to open the Dharmamegha to produce Equal Enlightenment': Therefore, there is no need to open the Equal Enlightenment stage after the Dharmamegha Bhumi. 'Question: Why do the scriptures and treatises of the Separate Teaching explain that after the Dharmamegha, there is Vajra Equal Enlightenment? Some scriptures and treatises only explain that the practice of the ten stages is complete, and then Buddhahood is achieved. The Dharma masters of the North and South argue about this meaning': Question: Why do some scriptures and treatises of the Prthag-yana explain that after the Dharmamegha, there is Vajropamasamadhi? Some scriptures and treatises only explain that the practice of the ten stages is complete, and then Buddhahood is achieved. The Dharma masters of the North and South argue about this meaning? 'Answer: Establishing Equal Enlightenment is not an obstacle': Answer: Establishing the stage of Equal Enlightenment is not an obstacle. 'The reason is': The reason for saying this is: 'The Avatamsaka Sutra explains the merits and wisdom of the Dharmamegha ten stages': The Avatamsaka Sutra explains the merits and wisdom of the Dharmamegha Bhumi. 'Using this to compare with the Buddha is like the soil on a fingernail compared to the earth': Comparing these merits and wisdom with the Buddha is like comparing the dust on a fingernail with the earth. 'If so, although it is said that there is one type of ignorance, it is actually an unspeakable type': If so, although it is said that there is one type of ignorance, it is actually an unspeakable type. 'Why can the Bodhisattva of the later mind attain the path of non-effort?': Why can the Bodhisattva of the later mind attain the Anabhogacarya? 'Its speed is very fast, like the wind': Its speed is very fast, like the wind. 'In one day, it can break countless types of ignorance obstacles and delusions': In one day, it can break countless types of ignorance obstacles and delusions. 'Moreover, the Ingalaka Sutra explains the stage of Equal Enlightenment': Moreover, the Ingalaka Sutra explains the stage of Equal Enlightenment. 'Entering the gate of profound mystery in hundreds of millions of kalpas': Entering the gate of profound mystery in hundreds of millions of kalpas. 'Reversely cultivating the affairs of ordinary people': Reversely cultivating the affairs of ordinary people. 'Therefore, opening the Dharmamegha Bhumi and establishing the Vajra Heart Equal Enlightenment Buddha is not a loss in principle': Therefore, opening the Dharmamegha Bhumi and establishing the Vajra Heart Equal Enlightenment Buddha is not a loss in principle. 'If you know that there are countless types of ignorance in one type of ignorance': If you know that there are countless types of ignorance in one type of ignorance. 'Relying on the unobstructed wisdom of the Dharmamegha Bhumi, it will be exhausted': Relying on the unobstructed wisdom of the Dharmamegha Bhumi, it will be exhausted. 'Why is it necessary to open up the stage of Equal Enlightenment again?': Why is it necessary to open up the stage of Equal Enlightenment again? 'The Seventh Stage of Wonderful Enlightenment' refers to the Adibuddha-bhumi. 'The Vajra later mind suddenly awakens': The Vajra later mind suddenly awakens. 'Wonderful wisdom exhausts the source, and the habits of ignorance are exhausted': Wonderful wisdom exhausts the source, and the habits of ignorance are exhausted. 'Called True Liberation': Called True Liberation. 'Serene and unburdened, silent and constantly illuminating': Pure and unburdened, silent and constantly illuminating. 'Called the Stage of Wonderful Enlightenment': Called the Stage of Wonderful Enlightenment. 'Constantly abiding in the Buddha fruit, possessing all Buddha dharmas': Constantly abiding in the Buddha fruit, possessing all Buddha dharmas. 'Called the Bodhi Fruit': Called the Bodhi Fruit. 'Nirvana with the four virtues is called the Fruit of Fruits': Nirvana with the four virtues of permanence, bliss, self, and purity is called the Fruit of Fruits. 'Question: Is it certain that Vajra Wisdom is used to cut off ignorance, or is Wonderful Enlightenment Wisdom used to cut off ignorance?': Question: Is it certain that Vajra-jnana is used to cut off ignorance, or is Adibuddha-jnana used to cut off ignorance? 'Answer: The Nirvana Sutra says': Answer: The Nirvana Sutra says. 'Those who have something to cut off are called Superior Warriors': Those who have something to cut off are called Superior Warriors. 'Those who have nothing to cut off are called Supreme Warriors': Those who have nothing to cut off are called Supreme Warriors. 'Question: The Srimad-devi-simhanada Sutra says': Question: The Srimad-devi-simhanada Sutra says. No

明住地其力最大。佛菩提智之所能斷。答曰。若用別教通十地等覺。即是佛菩提智。所以者何。涅槃經云。九住菩薩名為聞見。十住菩薩名為眼見。雖見佛性而不了了。以無礙道與惑共住。故不了了。諸佛如來了了見者即真解脫。肅然累外故了了也。若別教明義。從初歡喜地。即用佛菩提智。斷初品無明。乃至等覺後心方乃斷盡。若圓教明義。即是初發心住。得用佛菩提智。斷初品無明。乃至等覺後心方斷盡也。第四約別教位釋凈無垢稱位者。維摩既是一生補處大士即是法身。居等覺金剛心無垢菩薩之位也。佛性理顯故名為凈。別惑正習俱盡。無明余習。譬若微煙雖有如無。故名無垢。邊際智滿內稱深理外用無方。法界平等赴緣行化。故名為稱。故云凈無垢稱也。豈可同彼三藏通教。辨凈無垢稱義。所以教跡現同補處位者。為呵通教三乘。別教大乘接義也。

四教義卷第十大正藏第 46 冊 No. 1929 四教義

四教義卷第十一

天臺山修禪寺智顗禪師撰

第四約圓教明位。釋凈無垢稱義者。圓教詮因緣即中道不思議。佛性涅槃之理。菩薩稟此教門。理雖非淺非深。而證者不無淺深之位。今明圓教入道。亦具有四門。一有門。二空門。三空有門。四非空非有門。圓教雖有四門

【現代漢語翻譯】現代漢語譯本：『明住地其力最大。佛菩提智之所能斷。』問：如果用別教（一種佛教教義，區別于其他教派）通十地（菩薩修行過程中的十個階段）等覺（接近於佛的覺悟狀態），那就是佛菩提智（佛的智慧）嗎？答：是的。為什麼這麼說呢？《涅槃經》（佛教經典）中說，九住菩薩（處於第九個階段的菩薩）名為聞見，十住菩薩（處於第十個階段的菩薩）名為眼見。雖然他們見到了佛性（成佛的內在可能性），但並不完全清楚，因為他們還有無礙道（阻礙證悟的障礙）與煩惱共存，所以不能完全清楚。諸佛如來（佛的稱號）完全清楚地見到佛性，才是真正的解脫，因為他們已經完全擺脫了束縛。如果按照別教的解釋，從初歡喜地（菩薩修行第一個階段）開始，就用佛菩提智來斷除第一品無明（最根本的迷惑），直到等覺后的最後一念才能完全斷盡。如果按照圓教（一種佛教教義，認為所有法門最終都歸於一個真理）的解釋，從初發心住（最初發起菩提心）開始，就可以用佛菩提智來斷除第一品無明，直到等覺后的最後一念才能斷盡。第四，從別教的位次來解釋『凈無垢稱』的含義。維摩（維摩詰，一位著名的在家菩薩）既然是一生補處大士（下一世將成佛的菩薩），就是法身（佛的真身）。他處於等覺金剛心（非常堅固的覺悟之心）無垢菩薩的位次。佛性之理顯現，所以稱為『凈』。別惑（區別于根本煩惱的細微煩惱）的正使和習氣都已斷盡，只剩下無明余習（無明的殘餘習氣），就像微小的煙霧一樣，雖然存在但幾乎可以忽略不計，所以稱為『無垢』。邊際智（無邊無際的智慧）圓滿，內在符合深刻的道理，外在運用無方，在法界（宇宙）中平等地應緣行化（根據不同的因緣進行教化），所以稱為『稱』。因此稱為『凈無垢稱』。怎麼能像三藏教（聲聞乘）、通教（緣覺乘）那樣來解釋『凈無垢稱』的含義呢？之所以教跡（教化的事蹟）顯現得像一生補處菩薩的位次，是爲了呵斥通教的三乘（聲聞乘、緣覺乘、菩薩乘），接引別教的大乘（菩薩乘）的意義。《四教義》卷第十大正藏第 46 冊 No. 1929 《四教義》《四教義》卷第十一天臺山修禪寺智顗禪師撰第四，從圓教的位次來解釋『凈無垢稱』的含義。圓教詮釋因緣（事物之間的相互關係）就是中道（不偏不倚的真理），不可思議的佛性涅槃（寂滅）之理。菩薩接受這種教義，雖然道理並非淺顯或深奧，但證悟者還是有淺深不同的位次。現在說明圓教的入道，也具有四門：一、有門；二、空門；三、空有門；四、非空非有門。圓教雖然有四門。

【English Translation】 English version: 『The power of the Clear Abiding Ground is the greatest. It is what the Buddha's Bodhi Wisdom can sever.』 Question: If one uses the Separate Teaching (a specific Buddhist doctrine, distinct from other schools) to penetrate the Ten Grounds (ten stages in the Bodhisattva's path) and Equal Enlightenment (a state close to Buddhahood), is that the Buddha's Bodhi Wisdom (the wisdom of the Buddha)? Answer: Yes. Why is that so? The Nirvana Sutra (a Buddhist scripture) says that a Bodhisattva in the Ninth Abiding is called 『hearing and seeing,』 and a Bodhisattva in the Tenth Abiding is called 『seeing with the eyes.』 Although they see the Buddha-nature (the inherent potential for Buddhahood), they do not see it clearly because they still have unobstructed paths (obstacles hindering enlightenment) coexisting with afflictions, so they cannot see it clearly. Only when the Buddhas, the Thus Come Ones (title of a Buddha), see the Buddha-nature completely clearly is there true liberation, because they have completely shed all bonds. If we explain it according to the Separate Teaching, from the Initial Joyful Ground (the first stage of a Bodhisattva's path), one uses the Buddha's Bodhi Wisdom to sever the first grade of ignorance (the most fundamental delusion), and it is not completely severed until the last thought after Equal Enlightenment. If we explain it according to the Perfect Teaching (a Buddhist doctrine that considers all teachings ultimately lead to one truth), from the Initial Mind of Faith (the initial arising of Bodhicitta), one can use the Buddha's Bodhi Wisdom to sever the first grade of ignorance, and it is not completely severed until the last thought after Equal Enlightenment. Fourth, explaining the meaning of 『Pure, Immaculate Name』 from the perspective of the Separate Teaching's stages. Since Vimalakirti (a famous lay Bodhisattva) is a Great Being destined to become a Buddha in his next life, he is the Dharma-body (the true body of the Buddha). He resides in the stage of an Immaculate Bodhisattva with a Diamond Mind (an extremely firm mind of enlightenment) of Equal Enlightenment. Because the principle of Buddha-nature is manifest, it is called 『Pure.』 Both the active and habitual aspects of separate delusions (subtle delusions distinct from fundamental afflictions) are completely extinguished, leaving only the residual habits of ignorance (the remaining habitual tendencies of ignorance), which are like faint smoke, existing but almost negligible, so it is called 『Immaculate.』 The wisdom of the boundary (boundless wisdom) is complete, inwardly conforming to profound principles, outwardly functioning without limit, equally responding to conditions and transforming beings in the Dharma-realm (the universe), so it is called 『Name.』 Therefore, it is called 『Pure, Immaculate Name.』 How can we explain the meaning of 『Pure, Immaculate Name』 in the same way as the Three Storehouse Teaching (the Hearer Vehicle) and the Common Teaching (the Solitary Realizer Vehicle)? The reason why the traces of teaching (the activities of teaching) appear to be in the stage of a Bodhisattva destined to become a Buddha in his next life is to rebuke the Three Vehicles of the Common Teaching and to receive the meaning of the Great Vehicle (Bodhisattva Vehicle) of the Separate Teaching. The Four Teachings, Volume 10 Taisho Tripitaka, Volume 46, No. 1929, The Four Teachings The Four Teachings, Volume 11 Composed by the Chan Master Zhiyi of the Chan Monastery of Mount Tiantai Fourth, explaining the meaning of 『Pure, Immaculate Name』 from the perspective of the Perfect Teaching's stages. The Perfect Teaching explains that the causes and conditions (the interrelationships between things) are the Middle Way (the truth of non-duality), the inconceivable principle of Buddha-nature and Nirvana (extinction). Bodhisattvas who receive this teaching, although the principle is neither shallow nor deep, still have different levels of attainment. Now, explaining the path to enlightenment in the Perfect Teaching also has four gates: first, the Gate of Existence; second, the Gate of Emptiness; third, the Gate of Emptiness and Existence; fourth, the Gate of Neither Emptiness nor Existence. Although the Perfect Teaching has four gates.

而諸大乘經意。多用非空非有門以明位也。正如此經。諸菩薩各說入不二法門。一往雖同細撿不無四門之別。而多用非空非有門。入不思議解脫也。此義在下自當可見。若隨機利物四門赴緣。皆入不思議解脫。豈可偏用。但一往明行位義便。事須如此。是以今明圓教次位。正約非空非有門以辨也。就此為五意者。一簡別圓二教明位不同。二正明圓教辨位。三引眾經論證。四料簡。五約圓教位。釋凈無垢稱義。第一簡別圓兩教明位不同者。圓教既詮圓理。菩薩稟教圓斷五住之惑。開佛知見住大涅槃。是則教圓理圓。智圓斷圓行圓位圓。因圓果圓。不同別教具如前說。今略更用五義。釋別圓兩教不同之相也。一約斷無明判位高下不同。二約斷界內界外見思不同。三約斷不斷不同。四約位明法門別圓不同。五約位通不通不同。一約斷無明判高下不同者。若別教明位。同三十心斷界內結盡。即伏界外無明。至迴向後心。初地方發真智斷無明一品。乃至斷十品名為十地。等覺後心斷無明方盡。妙覺常果蕭然累外無所斷也。此如前說。若圓教所明。從初隨喜心。修一心三觀入十信位。斷界內惑盡。即伏界外無明。十住初心即發真智。斷無明住地初品。從此四十心。皆斷無明至等覺後心。無明方盡。妙覺極地肅然累外。名究竟菩提無

上之涅槃也。此即判位高下殊別故。有圓別二教明位不同也。二約斷界內界外見思無明不同者。若別教三十心。斷界內見思。伏界外無明。十地斷界外見思無明分為三道。如前別教明十地中分別。若圓教十信。斷界內見思。圓伏界外見思無明。發趣初心。圓斷界外見思無明。終至等覺方盡。故地持論明清凈凈禪云。離一切見清凈凈禪。煩惱障智障斷清凈凈禪。此並等覺之位明此義也。大涅槃云。十地菩薩為無我見輪惑之所轉也。即是斷見不盡之義。又十地菩薩。雖見佛性而不了了。諸佛如來見於佛性。而得了了。此皆約見惑盡不盡。故有了了不了了殊也。斷欲愛至佛果方盡者。欲愛即是六慾。鴦崛經云。所謂彼眼根。于諸如來常具足無我減。修了了分明見。乃至意根亦復如是。如法華經說六根清凈。雖未得無漏。而其六根清凈如此。當知即是伏欲愛煩惱之位。發趣初心發真無漏。即分斷欲愛。至等覺方盡。故華嚴經。明得佛六根究竟清凈也。斷色愛至等覺方盡者。大涅槃經云。因滅是色獲得常色。名為色解脫。涅槃色愛方盡斷無色愛至佛方盡者。因滅是受。獲得常受。想行識亦復如是。是名受想行識解脫。涅槃無色愛方盡也。四住惑與無明共合。四住若盡無明亦盡。若無明盡四住亦盡。是則圓伏圓斷圓盡故。大品經云

【現代漢語翻譯】現代漢語譯本：上面所說的涅槃，這是判別果位高下不同的緣故。有圓教和別教兩種教義，說明果位不同。第二，從斷除界內和界外見思惑和無明的不同來說：如果別教的三十心位，是斷除界內的見思惑，只是伏住界外的無明。十地菩薩斷除界外的見思惑和無明，分為三個階段，如前面別教說明十地中的分別。如果圓教的十信位，是斷除界內的見思惑，圓伏界外的見思惑和無明，發起修行的初心。圓斷界外的見思惑和無明，最終到等覺位才斷盡。所以《地持論》說明清凈凈禪時說：『離一切見清凈凈禪，煩惱障智障斷清凈凈禪。』這些都是等覺位的說明。大涅槃經說：『十地菩薩為無我見輪惑之所轉也。』這就是斷見惑沒有斷盡的意思。又十地菩薩，雖然見到佛性，但是不清楚明白。諸佛如來見到佛性，就清楚明白了。這些都是從見惑斷盡與否來說，所以有清楚明白與不清楚明白的區別。斷除欲愛要到佛果位才斷盡，欲愛就是六慾。《鴦崛經》說：『所謂他的眼根，對於諸如來常常具足無我見，修習清楚明白的見解，乃至意根也是這樣。』如《法華經》所說六根清凈，雖然沒有得到無漏，但是他的六根清凈是這樣的。應當知道這就是伏住欲愛煩惱的果位。發起修行的初心，發起真正的無漏智慧，就是分斷欲愛，到等覺位才斷盡。所以《華嚴經》說明得到佛的六根究竟清凈。斷除色愛要到等覺位才斷盡，《大涅槃經》說：『因滅除色，獲得常色，名為色解脫。』涅槃時色愛才斷盡。斷除無色愛要到佛果位才斷盡，『因滅除受，獲得常受，想行識也是這樣，是名受想行識解脫。』涅槃時無色愛才斷盡。四住惑與無明共同結合，四住惑如果斷盡，無明也斷盡。如果無明斷盡，四住惑也斷盡。這就是圓伏、圓斷、圓盡的緣故。《大品經》說 English version: The above-mentioned Nirvana is to distinguish the differences in the level of attainment. There are two teachings, the Perfect Teaching (Round Teaching) and the Distinct Teaching (Separate Teaching), which explain the different levels of attainment. Secondly, regarding the differences in cutting off delusions of views and thoughts (見思惑, Jian Si Huo) and ignorance (無明, Wu Ming) within and beyond the Three Realms: If the thirty minds of the Distinct Teaching cut off the delusions of views and thoughts within the Three Realms, they only subdue the ignorance beyond the Three Realms. The Ten Grounds (十地, Shi Di) Bodhisattvas cut off the delusions of views and thoughts and ignorance beyond the Three Realms, dividing it into three stages, as explained in the previous Distinct Teaching regarding the distinctions within the Ten Grounds. If the Ten Faiths (十信, Shi Xin) of the Perfect Teaching cut off the delusions of views and thoughts within the Three Realms, they perfectly subdue the delusions of views and thoughts and ignorance beyond the Three Realms, initiating the initial aspiration for practice. They perfectly cut off the delusions of views and thoughts and ignorance beyond the Three Realms, ultimately exhausting them at the level of Equal Enlightenment (等覺, Deng Jue). Therefore, the Yogācārabhūmi-śāstra explains Pure Pure Dhyana (清淨淨禪, Qing Jing Jing Chan), saying: 'Separation from all views is Pure Pure Dhyana; the cutting off of afflictive obstructions and knowledge obstructions is Pure Pure Dhyana.' These are all explanations of the level of Equal Enlightenment. The Mahāparinirvāṇa Sūtra says: 'The Ten Grounds Bodhisattvas are turned by the wheel of delusion of the view of no-self.' This means that the cutting off of the delusions of views is not complete. Furthermore, although the Ten Grounds Bodhisattvas see the Buddha-nature (佛性, Fo Xing), they do not see it clearly. The Buddhas and Tathagatas see the Buddha-nature and see it clearly. These are all based on whether the delusions of views are completely cut off, so there are differences between clear and unclear. Cutting off desire-love (欲愛, Yu Ai) is only completed at the level of Buddhahood. Desire-love is the six desires. The Aṅguttara Nikāya says: 'That is to say, his eye-faculty, for the Tathagatas, is always fully endowed with the view of no-self, cultivating clear and distinct seeing, and so on, even the mind-faculty is the same.' As the Lotus Sūtra says about the purification of the six faculties, although one has not attained non-outflow (無漏, Wu Lou), his six faculties are purified in this way. It should be known that this is the level of subduing the afflictions of desire-love. Initiating the initial aspiration for practice, initiating true non-outflow wisdom, is the partial cutting off of desire-love, which is only exhausted at the level of Equal Enlightenment. Therefore, the Avataṃsaka Sūtra explains the ultimate purification of the Buddha's six faculties. Cutting off form-love (色愛, Se Ai) is only completed at the level of Equal Enlightenment. The Mahāparinirvāṇa Sūtra says: 'Because of the extinction of form, one obtains constant form, which is called the liberation of form.' Form-love is only exhausted at Nirvana. Cutting off formless-love (無色愛, Wu Se Ai) is only completed at the level of Buddhahood. 'Because of the extinction of sensation, one obtains constant sensation; thought, volition, and consciousness are also the same, which is called the liberation of sensation, thought, volition, and consciousness.' Formless-love is only exhausted at Nirvana. The four abodes of affliction (四住惑, Si Zhu Huo) are combined with ignorance. If the four abodes of affliction are exhausted, ignorance is also exhausted. If ignorance is exhausted, the four abodes of affliction are also exhausted. This is the reason for perfect subduing, perfect cutting off, and perfect exhaustion. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says

【English Translation】 The above-mentioned Nirvana is to distinguish the differences in the level of attainment. There are two teachings, the Perfect Teaching (Round Teaching) and the Distinct Teaching (Separate Teaching), which explain the different levels of attainment. Secondly, regarding the differences in cutting off delusions of views and thoughts (見思惑, Jian Si Huo) and ignorance (無明, Wu Ming) within and beyond the Three Realms: If the thirty minds of the Distinct Teaching cut off the delusions of views and thoughts within the Three Realms, they only subdue the ignorance beyond the Three Realms. The Ten Grounds (十地, Shi Di) Bodhisattvas cut off the delusions of views and thoughts and ignorance beyond the Three Realms, dividing it into three stages, as explained in the previous Distinct Teaching regarding the distinctions within the Ten Grounds. If the Ten Faiths (十信, Shi Xin) of the Perfect Teaching cut off the delusions of views and thoughts within the Three Realms, they perfectly subdue the delusions of views and thoughts and ignorance beyond the Three Realms, initiating the initial aspiration for practice. They perfectly cut off the delusions of views and thoughts and ignorance beyond the Three Realms, ultimately exhausting them at the level of Equal Enlightenment (等覺, Deng Jue). Therefore, the Yogācārabhūmi-śāstra explains Pure Pure Dhyana (清淨淨禪, Qing Jing Jing Chan), saying: 'Separation from all views is Pure Pure Dhyana; the cutting off of afflictive obstructions and knowledge obstructions is Pure Pure Dhyana.' These are all explanations of the level of Equal Enlightenment. The Mahāparinirvāṇa Sūtra says: 'The Ten Grounds Bodhisattvas are turned by the wheel of delusion of the view of no-self.' This means that the cutting off of the delusions of views is not complete. Furthermore, although the Ten Grounds Bodhisattvas see the Buddha-nature (佛性, Fo Xing), they do not see it clearly. The Buddhas and Tathagatas see the Buddha-nature and see it clearly. These are all based on whether the delusions of views are completely cut off, so there are differences between clear and unclear. Cutting off desire-love (欲愛, Yu Ai) is only completed at the level of Buddhahood. Desire-love is the six desires. The Aṅguttara Nikāya says: 'That is to say, his eye-faculty, for the Tathagatas, is always fully endowed with the view of no-self, cultivating clear and distinct seeing, and so on, even the mind-faculty is the same.' As the Lotus Sūtra says about the purification of the six faculties, although one has not attained non-outflow (無漏, Wu Lou), his six faculties are purified in this way. It should be known that this is the level of subduing the afflictions of desire-love. Initiating the initial aspiration for practice, initiating true non-outflow wisdom, is the partial cutting off of desire-love, which is only exhausted at the level of Equal Enlightenment. Therefore, the Avataṃsaka Sūtra explains the ultimate purification of the Buddha's six faculties. Cutting off form-love (色愛, Se Ai) is only completed at the level of Equal Enlightenment. The Mahāparinirvāṇa Sūtra says: 'Because of the extinction of form, one obtains constant form, which is called the liberation of form.' Form-love is only exhausted at Nirvana. Cutting off formless-love (無色愛, Wu Se Ai) is only completed at the level of Buddhahood. 'Because of the extinction of sensation, one obtains constant sensation; thought, volition, and consciousness are also the same, which is called the liberation of sensation, thought, volition, and consciousness.' Formless-love is only exhausted at Nirvana. The four abodes of affliction (四住惑, Si Zhu Huo) are combined with ignorance. If the four abodes of affliction are exhausted, ignorance is also exhausted. If ignorance is exhausted, the four abodes of affliction are also exhausted. This is the reason for perfect subduing, perfect cutting off, and perfect exhaustion. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says

。色無邊故。般若波羅蜜無邊。陰入界一切諸法。皆亦如是。又云。諸法等故般若波羅蜜等故。此經云。于食等者諸法亦等。諸法等者于食亦等。以一食施一切。若能如是乃可取食。食法尚等。何況復見思無明所緣之法。而不等也。如此之義。豈與前別教斷伏而不異乎。經說依了義經。不依不了義經。三約斷不斷不同者。至論其理虛無。無明體性本自不有。既無無明何論智慧。無解無惑。豈可分別別圓之殊。故涅槃經云。誰有智慧誰有煩惱。而言毗婆舍那能破煩惱。此則不論斷與不斷。而涅槃云。闇時無明。明時無闇。有煩惱時則無智慧。有智慧時則無煩惱。今約有智慧無煩惱義。故說為斷。若約別教。多就定相論斷。即是思議智斷明位。大乘之拙度義也。若圓教明義。多說不斷。不斷而斷者。即是不思議斷。非次位以明次位。正是大乘巧度之義。故此經云。淫怒癡性即是解脫。又云。不斷癡愛起諸明脫。問曰。義推斷不斷。有三十六句。今何意取斷屬別教。不斷屬圓教耶。答曰。此兩句是佛法正意。余皆是傍。不斷而入位義同須彌入芥子。此是不思議智斷之位也。四約法門別圓簡別者。別教明位對諸法門。非但法門不圓。約位亦有齊限。如十地論云。初地具足檀波羅蜜。于余非為不修。但隨力隨分是義有餘。圓教明

【現代漢語翻譯】現代漢語譯本色是無邊的，所以般若波羅蜜（Prajna Paramita，智慧到彼岸）也是無邊的。陰（Skandha，五蘊）、入（Ayatana，十二處）、界（Dhatu，十八界）一切諸法，也都是如此。經中又說，諸法是平等的，所以般若波羅蜜也是平等的。此經說，對於食物等同於諸法也是等同的。諸法等同，那麼對於食物也等同。以一份食物佈施一切眾生，如果能夠這樣，才可以接受食物。食物之法尚且平等，何況再見到思惑、無明（Avidya，無知）所緣之法，而不平等呢？如此的意義，難道與之前的別教（Prthag-jana，凡夫）的斷伏（壓制煩惱）沒有區別嗎？經中說要依了義經（Nitartha Sutra，究竟了義的經典），不依不了義經（Neyartha Sutra，非究竟了義的經典）。從斷與不斷的三方面來說，最終論及的道理是虛無的。無明的體性本來就不存在，既然沒有無明，又何來智慧？沒有迷惑，沒有解脫，又怎麼能分別別教和圓教的差別呢？所以《涅槃經》（Nirvana Sutra）說，誰有智慧，誰有煩惱？而說毗婆舍那（Vipassana，內觀）能夠破除煩惱。這就不論斷與不斷。而《涅槃經》說，黑暗時有無明，光明時沒有黑暗。有煩惱時就沒有智慧，有智慧時就沒有煩惱。現在從有智慧沒有煩惱的意義來說，所以說是斷。如果從別教來說，大多就定相（固定的狀態）來論斷，就是思議智（通過思考獲得的智慧）斷除無明的階段。這是大乘的拙度（笨拙的度化）之義。如果圓教（Perfect Teaching）明義，大多說不斷。不斷而斷，就是不思議斷（不可思議的斷除），不是按次第的階段來闡明次第的階段。這正是大乘巧度（巧妙的度化）之義。所以此經說，淫怒癡（貪嗔癡）的本性就是解脫。又說，不斷除癡愛而生起諸種明脫（光明和解脫）。有人問，從義理上推斷斷與不斷，有三十六句，現在為什麼只取斷屬於別教，不斷屬於圓教呢？回答說，這兩句是佛法的正意，其餘都是旁枝末節。不斷而入位的意義如同須彌山（Sumeru，妙高山）進入芥子（芥菜籽）之中。這是不思議智斷的階段。從法門來區別別教和圓教，別教闡明階段對應諸種法門，不僅法門不圓滿，階段也有侷限。如《十地論》（Dasabhumika Sutra）說，初地（Prathama-bhumi，歡喜地）具足檀波羅蜜（Dana Paramita，佈施到彼岸），對於其他的波羅蜜並非不修，但只是隨力隨分，這個意義是有剩餘的。圓教闡明

【English Translation】 English version Because form is boundless, so too is Prajna Paramita (Perfection of Wisdom). The Skandhas (aggregates), Ayatanas (sense bases), and Dhatus (elements)—all dharmas are likewise. Furthermore, it is said that because all dharmas are equal, so too is Prajna Paramita equal. This sutra states that being equal to food is the same as all dharmas being equal. If all dharmas are equal, then being equal to food is also equal. If one gives a single portion of food to all, and is able to do so, then one may accept food. Even the dharma of food is equal, how much more so the dharmas conditioned by thought, delusion (Avidya, ignorance), that are not equal? Does this meaning differ from the previous Separate Teaching's (Prthag-jana, ordinary people) suppression of afflictions? The sutra says to rely on the Nitartha Sutras (sutras of definitive meaning), and not on the Neyartha Sutras (sutras of provisional meaning). Regarding the three aspects of cutting off or not cutting off, ultimately the principle discussed is emptiness. The nature of ignorance is fundamentally non-existent. Since there is no ignorance, what is there to discuss about wisdom? Without delusion or liberation, how can one distinguish the differences between the Separate and Perfect Teachings? Therefore, the Nirvana Sutra says, 'Who has wisdom, who has afflictions?' And it says that Vipassana (insight meditation) can destroy afflictions. This does not discuss cutting off or not cutting off. The Nirvana Sutra says, 'In darkness there is ignorance, in light there is no darkness. When there are afflictions, there is no wisdom; when there is wisdom, there are no afflictions.' Now, based on the meaning of having wisdom and no afflictions, it is said to be cutting off. If based on the Separate Teaching, it mostly discusses cutting off based on fixed states, which is the stage of cutting off ignorance with conceptual wisdom. This is the clumsy crossing-over of the Mahayana. If the Perfect Teaching clarifies the meaning, it mostly speaks of not cutting off. Cutting off without cutting off is inconceivable cutting off, not clarifying sequential stages by means of sequential stages. This is precisely the skillful crossing-over of the Mahayana. Therefore, this sutra says, 'The nature of lust, anger, and delusion (greed, hatred, and ignorance) is liberation.' It also says, 'Without cutting off ignorance and love, one gives rise to various kinds of enlightenment and liberation.' Someone asks, 'Inferring from the principle of cutting off or not cutting off, there are thirty-six statements. Why do you now take cutting off as belonging to the Separate Teaching, and not cutting off as belonging to the Perfect Teaching?' The answer is, 'These two statements are the correct meaning of the Buddha-dharma; the rest are side branches. The meaning of entering a stage without cutting off is like Mount Sumeru (Mount Meru, the central world-mountain) entering a mustard seed. This is the stage of inconceivable wisdom cutting off. Distinguishing the Separate and Perfect Teachings by means of the Dharma-gate, the Separate Teaching clarifies stages corresponding to various Dharma-gates. Not only are the Dharma-gates not perfect, but the stages also have limitations. As the Dasabhumika Sutra (Ten Stages Sutra) says, 'The first ground (Prathama-bhumi, the Joyful Ground) is complete with Dana Paramita (Perfection of Giving). It is not that the other Paramitas are not cultivated, but only according to one's strength and capacity; this meaning is incomplete.' The Perfect Teaching clarifies

諸法門則不如是。一法門具足一切法門。悉皆通至佛地。五約位通不通簡別不同者。若別教明位初地不得通二地。何況具足諸地。若圓教明位。如華嚴經說。從初一地具足一切諸地功德。第二正明圓教位者。亦還約七位。明五十二位不同。一十信。二十住。三十行。四十回向。五十地。六等覺地。七妙覺地。但解者不同。有師言。圓教頓悟。一悟即是佛。無復位別之殊。說十地位者為鈍根人耳。如思益經云。如此學者。即不從一地至一地。又有師解言。圓教既是頓悟。初心一悟即究竟圓極。而有四十二位。但是化物方便。立淺深之名耳。故楞伽經云。初地即二地。二地即三地。寂滅真如有何次位也。又有師云。圓教初頓。至十住即是十地。而說有十行十回向十地者。此是重說意謂此諸解釋悉是偏取。平等法界。尚不論悟與不悟。孰論淺之與深。不悟而論悟者。不淺不深論淺深也。尋諸大乘經。明理究竟。無過華嚴大集大品法華涅槃。雖明法界平等無說無示。而菩薩位行終日炳然。是以今還約七位。以明圓教菩薩之位也。一明十信位者。即為四意。一明因聞法生信。二明因信修行。三明因行入位。四明經說不同。一明因聞法生信者。上根利智。聞圓教詮因緣即中道。無作四實諦理。即便信解一實諦。即是如如來來虛空佛

性。非世間非出世間。非因非果。不可宣說非可顯示。無說而說世間因果。即是無作苦集。說出世間因果。即是無作道滅。故此經大士呵彌勒云。佛知一切眾生畢竟寂滅。即涅槃相不可覆滅。一切眾生即菩提相。若知涅槃即生死。是為無作之苦諦。若知菩提即煩惱。是為無作之集諦。若知生死即涅槃。是為無作之滅諦。若知煩惱即菩提。是為無作之道諦。但以非生死非涅槃。非菩提非煩惱。是一實諦。一實諦論此四諦者。即是無作四實諦也。所以者何。約一實以明四。一實諦不作於四。四不自作四。不他作四。亦非共作四。亦非無因緣而作四也。而說為四者。此是無作之四。此四畢竟不可得。即是一實諦。名為無作四實諦也。若聞此信解無礙者。即信一切眾生即是不思議解脫也。即是大乘即是般若。即是首楞嚴。即佛性。即是法身。即是實相。即是中道第一義諦。即是如來藏。即是法界。即是畢竟空。即是一切佛法。因此慈悲誓願菩提心發。是為圓教名字即之信解也。二明因信修行者。因此名字信心。即已發菩提心。若欲行菩提道。應當受持讀誦解說書寫大乘經典。出世行人若欲疾得入十信位。具六根清凈。宜起精進。不惜身命。應當加修四種三昧。四種三昧者。一常坐三昧。如文殊般若經說。二常行三昧。如般舟經

【現代漢語翻譯】現代漢語譯本：『性』（Xing，本性）。非世間，非出世間。非因，非果。不可宣說，非可顯示。無說而說世間因果，即是無作苦集（苦和集的止息）。說出世間因果，即是無作道滅（道和滅的止息）。故此經大士呵彌勒（Maitreya，未來佛）云：『佛知一切眾生畢竟寂滅，即涅槃相（Nirvana，寂滅）不可覆滅。一切眾生即菩提相（Bodhi，覺悟）。若知涅槃即生死（Samsara，輪迴），是為無作之苦諦（Dukkha Satya，苦諦）。若知菩提即煩惱（Kleshas，煩惱），是為無作之集諦（Samudaya Satya，集諦）。若知生死即涅槃，是為無作之滅諦（Nirodha Satya，滅諦）。若知煩惱即菩提，是為無作之道諦（Magga Satya，道諦）。』但以非生死非涅槃，非菩提非煩惱，是一實諦（Eka Satya，唯一真諦）。一實諦論此四諦者，即是無作四實諦也。所以者何？約一實以明四，一實諦不作於四，四不自作四，不他作四，亦非共作四，亦非無因緣而作四也。而說為四者，此是無作之四。此四畢竟不可得，即是一實諦，名為無作四實諦也。若聞此信解無礙者，即信一切眾生即是不思議解脫也。即是大乘（Mahayana，大乘佛教），即是般若（Prajna，智慧），即是首楞嚴（Shurangama，勇健行），即佛性（Buddha-nature，如來藏），即是法身（Dharmakaya，法身），即是實相（Tathata，真如），即是中道第一義諦（Madhyamika，中觀），即是如來藏（Tathagatagarbha，如來藏），即是法界（Dharmadhatu，法界），即是畢竟空（Sunyata，空性），即是一切佛法。因此慈悲誓願菩提心發，是為圓教名字即之信解也。二明因信修行者，因此名字信心，即已發菩提心。若欲行菩提道，應當受持讀誦解說書寫大乘經典。出世行人若欲疾得入十信位，具六根清凈，宜起精進，不惜身命，應當加修四種三昧（Samadhi，禪定）。四種三昧者：一常坐三昧，如文殊般若經說。二常行三昧，如般舟經

【English Translation】 English version: 'Xing' (性, Nature). It is neither worldly nor otherworldly. Neither cause nor effect. It cannot be spoken of, nor can it be shown. Speaking of worldly cause and effect without speaking is the cessation of suffering and accumulation (苦集, Dukkha and Samudaya). Speaking of otherworldly cause and effect is the cessation of the path and extinction (道滅, Marga and Nirodha). Therefore, the great being in this sutra rebukes Maitreya (彌勒, the future Buddha), saying: 'The Buddha knows that all beings ultimately attain stillness and extinction, which is the aspect of Nirvana (涅槃, extinction) that cannot be extinguished again. All beings are the aspect of Bodhi (菩提, enlightenment). If one knows that Nirvana is Samsara (生死, the cycle of birth and death), this is the uncreated truth of suffering (苦諦, Dukkha Satya). If one knows that Bodhi is affliction (煩惱, Kleshas), this is the uncreated truth of accumulation (集諦, Samudaya Satya). If one knows that Samsara is Nirvana, this is the uncreated truth of cessation (滅諦, Nirodha Satya). If one knows that affliction is Bodhi, this is the uncreated truth of the path (道諦, Magga Satya).' But because it is neither Samsara nor Nirvana, neither Bodhi nor affliction, it is the One True Reality (一實諦, Eka Satya). The One True Reality discussing these Four Noble Truths is the uncreated Four Noble Truths. Why is this so? Using the One Reality to illuminate the Four, the One True Reality does not create the Four, the Four do not create themselves, others do not create the Four, nor do they jointly create the Four, nor do they create the Four without cause or condition. That which is spoken of as the Four is the uncreated Four. These Four are ultimately unattainable, which is the One True Reality, called the uncreated Four Noble Truths. If one hears this and has unwavering faith and understanding, one believes that all beings are inconceivable liberation. This is the Mahayana (大乘, Great Vehicle), this is Prajna (般若, wisdom), this is Shurangama (首楞嚴, heroic march), this is Buddha-nature (佛性, Buddha-dhatu), this is Dharmakaya (法身, Dharma Body), this is Suchness (實相, Tathata), this is the Middle Way First Principle (中道第一義諦, Madhyamika), this is the Tathagatagarbha (如來藏, Buddha Womb), this is the Dharmadhatu (法界, Dharma Realm), this is ultimate emptiness (畢竟空, Sunyata), this is all the Buddha-dharma. Therefore, the Bodhi-mind of compassion, vows, and aspirations arises, which is the faith and understanding of the name-identity stage of the perfect teaching. Secondly, those who cultivate through faith, because of this faith in the name, have already aroused the Bodhi-mind. If one wishes to walk the Bodhi path, one should receive, uphold, read, recite, explain, and write the Mahayana scriptures. If those who have left the world wish to quickly enter the ten stages of faith and possess the purity of the six senses, they should arouse diligence and not spare their lives, and should cultivate the four Samadhis (三昧, concentration). The four Samadhis are: first, the constant sitting Samadhi, as described in the Manjushri Prajna Sutra. Second, the constant walking Samadhi, as described in the Pratyutpanna Samadhi Sutra.

說。三半行半坐三昧如方等經法華經說。四非行非坐三昧。即是諸大乘經所說種種行法。此諸三昧行法。具如諸大乘經中說。此即代于初停心觀。今約圓教。明修初信心行諸三昧應信解十法。十法者。名字如前三觀中說。一善識思議不思議因緣者。思議因緣者。如上三教所明。不思議因緣者。即是今所說。不思議無作四實諦。如前三觀中明。譬如一念眠心具一切法。不縱不橫即是不思議因緣。無作四實諦也。如此的取維摩大士呵彌勒云。一切眾生即大涅槃。即菩提相。明此不思議因緣。餘九法亦如是。義意玄隱。今次第明。尋者可善思之。二次明真正發心者。即是無緣慈悲。無作四弘誓願也。無緣大慈。觀生死即涅槃。煩惱即菩提。與眾生此滅道之樂也。無緣大悲。觀涅槃即生死。菩提即煩惱。欲拔眾生此之虛妄苦集也。無作四弘誓願者。知涅槃即生死。未度苦諦令度苦諦也。知菩提即煩惱。未解集諦令解集諦也。知煩惱即菩提。未安道諦令安道諦也。知生死即涅槃。未得涅槃令得涅槃也。菩薩如是慈悲誓願。無緣無念而覆一切眾生。猶如大云不加功用。如磁石吸鐵是名真正菩提心也。三明行菩提道勤修止觀者。知生死即涅槃。即是善修止也。若知煩惱即菩提。即是善修觀也。如陰陽調適萬物長成。若善巧修止觀。即

【現代漢語翻譯】說。三、半行半坐三昧，如《方等經》、《法華經》所說。四、非行非坐三昧，即是諸大乘經所說種種行法。此諸三昧行法，具如諸大乘經中說。此即代替初停心觀。今約圓教，明修初信心行諸三昧，應信解十法。十法者，名字如前三觀中說。一、善識思議不思議因緣者。思議因緣者，如上三教所明。不思議因緣者，即是今所說不思議無作四實諦，如前三觀中明。譬如一念眠心具一切法，不縱不橫即是不思議因緣，無作四實諦也。如此的取《維摩詰經》，維摩大士呵斥彌勒（Maitreya，未來佛）云：『一切眾生即大涅槃（Nirvana，寂滅），即菩提（Bodhi，覺悟）相。』明此不思議因緣。餘九法亦如是，義意玄隱，今次第明，尋者可善思之。二、次明真正發心者，即是無緣慈悲，無作四弘誓願也。無緣大慈，觀生死即涅槃，煩惱即菩提，與眾生此滅道之樂也。無緣大悲，觀涅槃即生死，菩提即煩惱，欲拔眾生此之虛妄苦集也。無作四弘誓願者，知涅槃即生死，未度苦諦（Dukkha Satya，苦之真諦）令度苦諦也。知菩提即煩惱，未解集諦（Samudaya Satya，苦之根源的真諦）令解集諦也。知煩惱即菩提，未安道諦（Marga Satya，解脫之道）令安道諦也。知生死即涅槃，未得涅槃令得涅槃也。菩薩如是慈悲誓願，無緣無念而覆一切眾生，猶如大云不加功用，如磁石吸鐵，是名真正菩提心也。三、明行菩提道勤修止觀者，知生死即涅槃，即是善修止（Samatha，止息）也。若知煩惱即菩提，即是善修觀（Vipassana，觀照）也。如陰陽調適萬物長成，若善巧修止觀，即

【English Translation】 It is said. Third, the half-walking and half-sitting Samadhi, as described in the Vimalakirti Sutra and the Lotus Sutra. Fourth, the neither-walking-nor-sitting Samadhi, which refers to the various practices mentioned in the Mahayana sutras. These Samadhi practices are fully described in the various Mahayana sutras. This replaces the initial calming-the-mind contemplation. Now, based on the Perfect Teaching, it explains that to cultivate the initial faith and practice of various Samadhis, one should believe and understand the ten dharmas. The names of the ten dharmas are as mentioned in the previous three contemplations. First, 'skillfully recognizing the conceivable and inconceivable causes and conditions.' Conceivable causes and conditions are as explained in the above three teachings. Inconceivable causes and conditions are what is now being discussed: the inconceivable, uncreated Four Noble Truths, as explained in the previous three contemplations. For example, a single thought of a sleeping mind contains all dharmas; neither vertical nor horizontal, it is the inconceivable cause and condition, the uncreated Four Noble Truths. Thus, taking the Vimalakirti Sutra as an example, Vimalakirti (name of a lay buddhist) rebukes Maitreya (the future Buddha), saying, 'All sentient beings are identical to Great Nirvana (liberation), identical to the aspect of Bodhi (enlightenment).' This clarifies the inconceivable cause and condition. The remaining nine dharmas are also like this; their meanings are profound and hidden. Now, they will be explained in order, and those who seek should contemplate them well. Second, 'clarifying the genuine aspiration,' which is unconditioned loving-kindness and compassion, and the uncreated Four Great Vows. Unconditioned great loving-kindness is to contemplate that samsara (birth and death) is identical to Nirvana, and afflictions are identical to Bodhi, giving sentient beings the joy of cessation and the path. Unconditioned great compassion is to contemplate that Nirvana is identical to samsara, and Bodhi is identical to afflictions, wishing to uproot sentient beings from this false suffering and accumulation. The uncreated Four Great Vows are: knowing that Nirvana is identical to samsara, to liberate those who have not been liberated from the Dukkha Satya (Truth of Suffering). Knowing that Bodhi is identical to afflictions, to help understand the Samudaya Satya (Truth of the Origin of Suffering) for those who have not understood it. Knowing that afflictions are identical to Bodhi, to establish the Marga Satya (Truth of the Path to the Cessation of Suffering) for those who have not established it. Knowing that samsara is identical to Nirvana, to help attain Nirvana for those who have not attained it. The Bodhisattva's loving-kindness, compassion, and vows are unconditioned and without thought, covering all sentient beings, like a great cloud without effort, like a magnet attracting iron. This is called the genuine Bodhicitta (mind of enlightenment). Third, 'clarifying the practice of the Bodhi path by diligently cultivating Samatha (calm abiding) and Vipassana (insight),' knowing that samsara is identical to Nirvana is to skillfully cultivate Samatha. If one knows that afflictions are identical to Bodhi, it is to skillfully cultivate Vipassana. Like the balance of yin and yang allowing all things to grow, if one skillfully cultivates Samatha and Vipassana, then

能一心具萬行也。問曰以何為集。答曰依此經及涅槃經。無明愛一切煩惱為集諦。集局于苦。於今對義為便也。四明破諸法遍者。若知生死即涅槃。即破分段變易二種生死皆遍。若知煩惱即菩提。即破一切界內外煩惱遍也。譬如轉輪聖王。能破一切強敵。亦不有所破。般若波羅蜜亦復如是。能破一切法。亦不有所破。五善知通塞者。知生死即涅槃。煩惱即菩提。則一切皆通。知涅槃即生死。菩提即煩惱。則一切皆塞。六善修道品者。觀十法界五陰生死。即是法性五陰。法性五陰。即是性凈涅槃。即是四念處破八倒。知涅槃即生死顯四枯也。知生死即涅槃顯四榮也。知一實諦。即是見虛空佛性。住大涅槃也。因此四念處。修正勤如意足根力覺道。即是道品善知識。由是成正覺亦是莊嚴雙樹。是則煩惱即菩提也。七對治助道修諸波羅蜜者。知菩提即是重惡煩惱。是以知生死即涅槃。以起對治諸波羅蜜。諸度法等侶助。煩惱即菩提。開三解脫門。對治若成煩惱即菩提也。八善識次位者。涅槃即生死。菩提即煩惱。此是理即。若知生死即涅槃。煩惱即菩提。是為名字即。因此觀行分明成五品弟子。即是觀行即。得六根清凈名相似即。成四十一地。即是分證真實即。證妙覺果。即是究竟即。若能善解此之次位。即不起大乘增上慢

【現代漢語翻譯】現代漢語譯本：能一心具足萬行。問：以什麼為集諦？答：依據此經及《涅槃經》，無明和愛以及一切煩惱為集諦（Samudaya Satya，苦的根源）。集諦侷限於苦諦（Dukkha Satya，苦難的真諦）。現在爲了方便解釋義理，這樣對應說明。四、通達諸法普遍性：如果了知生死即是涅槃（Nirvana，寂滅），就破除了分段生死和變易生死這兩種生死都普遍存在。如果了知煩惱即是菩提（Bodhi，覺悟），就破除了一切界內和界外的煩惱都普遍存在。譬如轉輪聖王（Chakravartin，擁有統治世界的輪寶的國王），能破除一切強大的敵人，但實際上並沒有什麼可破除的。般若波羅蜜（Prajna Paramita，智慧到彼岸）也是如此，能破除一切法，但實際上並沒有什麼可破除的。五、善於瞭解通達與阻塞：了知生死即是涅槃，煩惱即是菩提，那麼一切都是通達的。了知涅槃即是生死，菩提即是煩惱，那麼一切都是阻塞的。六、善於修習道品：觀察十法界（Ten realms of existence，十種不同的生命存在狀態）的五陰（Skandha，構成個體存在的五種要素）生死，即是法性五陰（Dharmata Skandha，事物本性的五陰），法性五陰即是性凈涅槃（Svabhavasunyata Nirvana，自性清凈的涅槃），這就是用四念處（Four foundations of mindfulness，四種觀照方法）破除八顛倒（Eight perversions，八種錯誤的知見）。了知涅槃即是生死，顯現四枯（Four withered aspects，涅槃的四種負面特徵）；了知生死即是涅槃，顯現四榮（Four flourishing aspects，涅槃的四種正面特徵）。了知一實諦（One true reality，唯一的真實），就是見到虛空佛性（Akasa-buddhadhatu，如同虛空般無處不在的佛性），安住于大涅槃（Maha Nirvana，偉大的寂滅）。因此，通過四念處，修正勤（Four right efforts，四種正確的努力）、如意足（Four bases of magical power，四種實現願望的基礎）、根（Five roots，五種善的根基）、力（Five powers，五種力量）、覺（Seven factors of enlightenment，七種覺悟的因素）、道（Eightfold Path，八正道），就是道品善知識（Kalyanamitra，引導走向正道的善友）。由此成就正覺（Samyak-sambodhi，完全的覺悟），也是莊嚴雙樹（Twin Sala Trees，佛陀涅槃時所在的樹）。這就是煩惱即是菩提。七、用對治來輔助修道，修習諸波羅蜜：了知菩提即是重惡煩惱，因此了知生死即是涅槃，從而發起對治，修習諸波羅蜜。諸度法等侶助，煩惱即菩提，開啟三解脫門（Three doors of liberation，三種解脫的途徑）。對治如果成功，煩惱即是菩提。八、善於認識次第位：涅槃即是生死，菩提即是煩惱，這是理即（Principle Identity，理論上的相同）。如果了知生死即是涅槃，煩惱即是菩提，這是名字即（Name Identity，名義上的相同）。因此觀行分明，成就五品弟子（Five grades of disciples，五個等級的弟子），這是觀行即（Contemplation Identity，觀行上的相同）。得到六根清凈（Six senses purification，六種感官的清凈）名為相似即（Resemblance Identity，相似的相同）。成就四十一地（Forty-one stages of Bodhisattva path，菩薩道的四十一個階段），這是分證真實即（Partial Realization Identity，部分證悟的相同）。證得妙覺果（Wonderful Enlightenment Fruit，奇妙覺悟的果實），這是究竟即（Ultimate Identity，究竟的相同）。如果能善於理解這些次第位，就不會生起大乘增上慢（Arrogance in Mahayana，在大乘佛法中產生的傲慢）。 English version: One can possess myriad practices with a single mind. Question: What is considered the Samudaya Satya (the truth of the origin of suffering)? Answer: According to this Sutra and the Nirvana Sutra, ignorance, craving, and all afflictions are the Samudaya Satya (the origin of suffering). The Samudaya Satya is limited to the Dukkha Satya (the truth of suffering). This correspondence is for the convenience of explaining the meaning. Fourth, understanding the pervasiveness of all dharmas: If one knows that Samsara (birth and death) is Nirvana (liberation), then one breaks through the pervasiveness of both types of Samsara: segmented Samsara and variable Samsara. If one knows that Kleshas (afflictions) are Bodhi (enlightenment), then one breaks through the pervasiveness of all Kleshas within and without the realms. For example, a Chakravartin (wheel-turning king) can defeat all powerful enemies, but there is actually nothing to be defeated. Prajna Paramita (perfection of wisdom) is also like this; it can break through all dharmas, but there is actually nothing to be broken through. Fifth, being skilled in understanding openness and blockage: Knowing that Samsara is Nirvana and Kleshas are Bodhi, then everything is open. Knowing that Nirvana is Samsara and Bodhi is Kleshas, then everything is blocked. Sixth, being skilled in cultivating the factors of the path: Observing the Skandhas (aggregates), Samsara, and death of the Ten Realms of Existence, is the Dharmata Skandhas (aggregates of suchness). The Dharmata Skandhas are Svabhavasunyata Nirvana (Nirvana of self-nature emptiness), which is using the Four Foundations of Mindfulness to break through the Eight Perversions. Knowing that Nirvana is Samsara reveals the Four Withered Aspects; knowing that Samsara is Nirvana reveals the Four Flourishing Aspects. Knowing the One True Reality is seeing the Akasa-buddhadhatu (space-like Buddha-nature), abiding in Maha Nirvana (great Nirvana). Therefore, through the Four Foundations of Mindfulness, cultivate the Four Right Efforts, Four Bases of Magical Power, Five Roots, Five Powers, Seven Factors of Enlightenment, and the Eightfold Path, which are the Kalyanamitra (spiritual friend) of the path factors. By this, one achieves Samyak-sambodhi (perfect enlightenment), which is also adorning the Twin Sala Trees (where Buddha entered Nirvana). This is that Kleshas are Bodhi. Seventh, using antidotes to assist in cultivating the path, cultivating the Paramitas (perfections): Knowing that Bodhi is heavy evil Kleshas, therefore knowing that Samsara is Nirvana, thereby initiating antidotes and cultivating the Paramitas. The Dharma of the Perfections and their companions assist, Kleshas are Bodhi, opening the Three Doors of Liberation. If the antidotes are successful, Kleshas are Bodhi. Eighth, being skilled in recognizing the stages: Nirvana is Samsara, Bodhi is Kleshas; this is Principle Identity. If one knows that Samsara is Nirvana, Kleshas are Bodhi, this is Name Identity. Therefore, contemplation and practice become clear, achieving the Five Grades of Disciples, this is Contemplation Identity. Obtaining the purification of the Six Senses is called Resemblance Identity. Achieving the Forty-one Stages of the Bodhisattva Path is Partial Realization Identity. Realizing the Wonderful Enlightenment Fruit is Ultimate Identity. If one can skillfully understand these stages, one will not give rise to Arrogance in Mahayana.

【English Translation】 One can possess myriad practices with a single mind. Question: What is considered the Samudaya Satya (the truth of the origin of suffering)? Answer: According to this Sutra and the Nirvana Sutra, ignorance, craving, and all afflictions are the Samudaya Satya (the origin of suffering). The Samudaya Satya is limited to the Dukkha Satya (the truth of suffering). This correspondence is for the convenience of explaining the meaning. Fourth, understanding the pervasiveness of all dharmas: If one knows that Samsara (birth and death) is Nirvana (liberation), then one breaks through the pervasiveness of both types of Samsara: segmented Samsara and variable Samsara. If one knows that Kleshas (afflictions) are Bodhi (enlightenment), then one breaks through the pervasiveness of all Kleshas within and without the realms. For example, a Chakravartin (wheel-turning king) can defeat all powerful enemies, but there is actually nothing to be defeated. Prajna Paramita (perfection of wisdom) is also like this; it can break through all dharmas, but there is actually nothing to be broken through. Fifth, being skilled in understanding openness and blockage: Knowing that Samsara is Nirvana and Kleshas are Bodhi, then everything is open. Knowing that Nirvana is Samsara and Bodhi is Kleshas, then everything is blocked. Sixth, being skilled in cultivating the factors of the path: Observing the Skandhas (aggregates), Samsara, and death of the Ten Realms of Existence, is the Dharmata Skandhas (aggregates of suchness). The Dharmata Skandhas are Svabhavasunyata Nirvana (Nirvana of self-nature emptiness), which is using the Four Foundations of Mindfulness to break through the Eight Perversions. Knowing that Nirvana is Samsara reveals the Four Withered Aspects; knowing that Samsara is Nirvana reveals the Four Flourishing Aspects. Knowing the One True Reality is seeing the Akasa-buddhadhatu (space-like Buddha-nature), abiding in Maha Nirvana (great Nirvana). Therefore, through the Four Foundations of Mindfulness, cultivate the Four Right Efforts, Four Bases of Magical Power, Five Roots, Five Powers, Seven Factors of Enlightenment, and the Eightfold Path, which are the Kalyanamitra (spiritual friend) of the path factors. By this, one achieves Samyak-sambodhi (perfect enlightenment), which is also adorning the Twin Sala Trees (where Buddha entered Nirvana). This is that Kleshas are Bodhi. Seventh, using antidotes to assist in cultivating the path, cultivating the Paramitas (perfections): Knowing that Bodhi is heavy evil Kleshas, therefore knowing that Samsara is Nirvana, thereby initiating antidotes and cultivating the Paramitas. The Dharma of the Perfections and their companions assist, Kleshas are Bodhi, opening the Three Doors of Liberation. If the antidotes are successful, Kleshas are Bodhi. Eighth, being skilled in recognizing the stages: Nirvana is Samsara, Bodhi is Kleshas; this is Principle Identity. If one knows that Samsara is Nirvana, Kleshas are Bodhi, this is Name Identity. Therefore, contemplation and practice become clear, achieving the Five Grades of Disciples, this is Contemplation Identity. Obtaining the purification of the Six Senses is called Resemblance Identity. Achieving the Forty-one Stages of the Bodhisattva Path is Partial Realization Identity. Realizing the Wonderful Enlightenment Fruit is Ultimate Identity. If one can skillfully understand these stages, one will not give rise to Arrogance in Mahayana.

。大乘旃陀羅之過罪也。九安忍成就者。若知生死即涅槃。即不為陰界入境。病患境。業相境。魔事境。禪門境。二乘境。菩薩境之所壞也。若知煩惱即菩提。即不為煩惱境諸見境增上慢境之所壞。能忍此無作苦業。不為所壞者。此如大智論說。能忍成道事不動亦不退。是心名薩埵也。十順道法愛不生者。觀生死即涅槃。生一切諸禪定三昧等功德。觀煩惱即菩提。生諸陀羅尼門。四無所畏十八不共法四無礙智一切種智。于順道法不愛不著。若生愛著是名頂墮。知如虛空不住不著。即得成初信心。乃至十信心也。三明因修十法入十信心者。解正因緣不思議無作四諦。即修初信心。信平等法界佛法僧三寶也。二真正發菩提心。慈悲誓願憐愍一切。即是修念心也。三勤修止觀成一切萬行。即是修進進心也。四用觀破諸法遍。即是巧修慧心。五止心澄靜。一切得失通塞之相自現。即是修定心也。六道品次第增長善根。不退不沒。即是修不退心。七回事中諸度。助開三解脫門。即是修迴向心。八善知次位。所防增上慢離旃陀羅業。即是修護法心。九安忍成就。內外惡法皆不得生。即是修戒心。十順道法。愛不生。若愿求勝果。即不愛著所得淺近法門。故名願心。是以菩薩知生死即涅槃。知煩惱即菩提。故能巧修此十法。即是修十

【現代漢語翻譯】現代漢語譯本：這是大乘旃陀羅（Chandala，指賤民）的過失罪業。九種安忍成就的人，如果了知生死即是涅槃（Nirvana，指寂滅），就不會被陰界入境、病患境、業相境、魔事境、禪門境、二乘境、菩薩境所擾亂。如果了知煩惱即是菩提（Bodhi，指覺悟），就不會被煩惱境、諸見境、增上慢境所擾亂。能夠忍受這無作的苦業，不被其擾亂的人，正如《大智論》所說，能忍受成道之事，不動搖也不退轉，這樣的心就叫做薩埵（Sattva，勇猛）。十種順道法愛不生的人，觀察生死即是涅槃，就能生出一切諸禪定三昧（Samadhi，指正定）等功德。觀察煩惱即是菩提，就能生出諸陀羅尼門（Dharani，指總持）。四無所畏、十八不共法、四無礙智、一切種智，對於順道法不生愛著。如果生起愛著，就叫做頂墮。了知如虛空般不住不著，就能成就初信心，乃至十信心。三明因修十法入十信心的人，理解正因緣不思議無作四諦（Satya，指真理），就是修初信心，信平等法界佛法僧三寶。二、真正發起菩提心，慈悲誓願憐憫一切，就是修念心。三、勤修止觀成就一切萬行，就是修精進心。四、用觀破除諸法遍，就是巧妙地修慧心。五、止心澄靜，一切得失通塞之相自然顯現，就是修定心。六、道品次第增長善根，不退不沒，就是修不退心。七、回事中諸度，幫助開啟三解脫門，就是修迴向心。八、善於瞭解次第位，所防備的增上慢遠離旃陀羅業，就是修護法心。九、安忍成就，內外惡法都不能產生，就是修戒心。十、順道法，愛不生。如果愿求殊勝的果報，就不愛著所得的淺近法門，所以叫做願心。因此菩薩了知生死即是涅槃，了知煩惱即是菩提，所以能夠巧妙地修這十法，就是修十心。

【English Translation】 English version: This is the fault and sin of a Mahayana Chandala (Chandala, meaning outcast). If someone who has achieved the ninefold forbearance knows that Samsara (birth and death) is Nirvana (Nirvana, meaning cessation), then they will not be disturbed by the realms of the skandhas, sense bases, sense objects, the realm of sickness, the realm of karmic appearances, the realm of demonic affairs, the realm of the dhyana gates, the realm of the two vehicles, or the realm of the Bodhisattvas. If they know that afflictions are Bodhi (Bodhi, meaning enlightenment), then they will not be disturbed by the realm of afflictions, the realm of views, or the realm of increased pride. One who can endure this uncreated suffering karma and not be disturbed by it, as stated in the Mahaprajnaparamita Shastra, can endure the matter of achieving the path, remaining unmoving and not regressing. This mind is called Sattva (Sattva, meaning courageous). For those in whom love for the ten dharmas conducive to the path does not arise, observing Samsara as Nirvana gives rise to all merits such as dhyana, samadhi (Samadhi, meaning concentration). Observing afflictions as Bodhi gives rise to the gates of all dharanis (Dharani, meaning mantra). The four fearlessnesses, the eighteen unshared qualities, the four unimpeded wisdoms, and the all-knowing wisdom do not generate love or attachment to the dharmas conducive to the path. If love and attachment arise, it is called 'falling from the peak'. Knowing that it is like empty space, without dwelling or attachment, one can achieve initial faith, up to the ten faiths. Those who clarify the cause and cultivate the ten dharmas to enter the ten faiths cultivate the initial faith by understanding the inconceivable, uncreated Four Noble Truths (Satya, meaning truth) of the right cause and condition, and believing in the Buddha, Dharma, and Sangha, the Three Jewels of the equal Dharma realm. Second, truly generating the Bodhi mind, with vows of loving-kindness and compassion to have pity on all, is cultivating the mind of mindfulness. Third, diligently cultivating cessation and contemplation to accomplish all myriad practices is cultivating the mind of diligence. Fourth, using contemplation to break through all pervasive dharmas is skillfully cultivating the mind of wisdom. Fifth, when the mind of cessation is clear and still, the appearances of all gains and losses, blockages and openings, naturally manifest, which is cultivating the mind of concentration. Sixth, the qualities of the path gradually increase good roots, without regression or disappearance, which is cultivating the mind of non-regression. Seventh, the various perfections within the matter at hand help to open the three doors of liberation, which is cultivating the mind of dedication. Eighth, being skilled in understanding the sequential positions, guarding against increased pride, and being separated from the Chandala karma is cultivating the mind of protecting the Dharma. Ninth, with the accomplishment of forbearance, neither internal nor external evil dharmas can arise, which is cultivating the mind of precepts. Tenth, for the dharmas conducive to the path, love does not arise. If one wishes to seek a superior result, one does not love or become attached to the shallow Dharma gates that have been attained, therefore it is called the mind of aspiration. Therefore, Bodhisattvas know that Samsara is Nirvana and that afflictions are Bodhi, so they can skillfully cultivate these ten dharmas, which is cultivating the ten minds.

信心。名觀行即。因此若得三昧陀羅尼門。得入初信心位。如此一信有十。十信有百。成鐵輪十信心位。住此信中。得六根清凈功德不可思議。如法華經說。是名圓教柔順忍位。亦是圓教之暖頂忍世第一法之位也。故仁王般若經云。十善菩薩發大心。長別三界苦輪海。故知住此十信之位。斷界內見思盡。破界外塵沙無知。伏無明住地之惑也。四明經說不同者。如華嚴經。法慧菩薩答正念天子。明菩薩觀十種梵行空。學十種智力。入初住位。即是此教十信位也。所以者何。觀十種梵行空。即是觀一實諦。學十種智力。即是觀無作四諦。此經即是方等之教。明即大涅槃即菩提相。若止若觀生相似解。即是瓔珞經明十信。大品經云。是乘從三界出也。十法成乘如前三觀中說。初出三界即十信也。又大品經云。譬如入海先一見平相。即是仁王般若明。十善菩薩發大心。長別三界苦輪海。法華經明。入如來室著如來衣坐如來座。此即是修四安樂行。行處近處得六根清凈。住十信位。普賢觀經明。修大乘人未得無生忍。前有十種證相。此即是十信之位。涅槃經云。復有一行是如來行。所謂大乘大般涅槃。如大智度論云。菩薩從初發心。即觀涅槃行道。若觀涅槃行道。生相似解。即是一行。是如來行也。二明十住者。十住名如前說。

今明初發心住。略為四意。一正釋初發心住。二明經說不同。三略辨功德。四類明九住。一正釋初發心住者。所言發心住者。三種心發故名發心住。三德涅槃名為住也。云何名為三種心發。一者緣因善心發。二者了因慧心發。三者正因理心發。一緣因善心發者。眾生無量劫來。所有低頭合掌。彈指散華髮菩提心。慈悲誓願佈施持戒忍辱精進禪定等。一切善根一時開發。一心具足萬行諸波羅蜜也。二了因慧心發者。眾生無量劫來。聞大乘經。乃至一句一偈。受持讀誦解說書寫。觀行修習所有智慧。一時開發成真無漏也。三正因理心發者。眾生無始已來。佛性真心常為無明之所隱覆。緣了兩因力。破無明闇朗然圓顯也。此三種心開發故。名之發心也。二住三德涅槃名之為住者。一法身。二般若。三解脫。此三不縱不橫。如世伊字名秘密藏真實心發即是法身。了因心發即是般若。緣因心發即是解脫。三心既發同世伊字。假名行人。以不住法住此三心。即是住於三德涅槃秘密之藏。故言初發心住也。若住三德之理。即是住不思議解脫。即是住于大乘。以不住法住于般若。即是住首楞嚴三昧。修持於心猶如虛空。即是住法性。即是住實相。即是住如如。即是住如來藏。即是住中道第一義諦。即是住法界。即是住畢竟空。即是住大

【現代漢語翻譯】現代漢語譯本現在開始解釋初發心住，略分為四個方面：一是正確解釋初發心住，二是說明經文的不同說法，三是簡略辨析功德，四是分類說明其餘九住。一、正確解釋初發心住：所謂『發心住』，是因為三種心生髮而得名，以三德涅槃作為『住』的含義。什麼是三種心的生髮？一是緣因善心的生髮，二是了因慧心的生髮，三是正因理心的生髮。（1）緣因善心的生髮：眾生在無量劫以來，所有低頭合掌、彈指散花、發菩提心、慈悲誓願、佈施、持戒、忍辱、精進、禪定等等一切善根，一時全部開發，一心具足萬行諸波羅蜜（到達彼岸的方法）。（2）了因慧心的生髮：眾生在無量劫以來，聽聞大乘經典，乃至一句一偈，受持讀誦、解說書寫、觀行修習的所有智慧，一時開發成就真實無漏（沒有煩惱）的智慧。（3）正因理心的生髮：眾生從無始以來，佛性真心常常被無明（迷惑）所遮蔽覆蓋，憑藉緣因和了因的力量，破除無明的黑暗，使佛性朗然圓滿顯現。這三種心的開發，就叫做『發心』。二、以住於三德涅槃作為『住』的含義：一是法身（佛的真身），二是般若（智慧），三是解脫（脫離束縛）。這三者不縱不橫，如同世間的『伊』字，名為秘密藏。真實心的生髮就是法身，了因心的生髮就是般若，緣因心的生髮就是解脫。三種心既然生髮，如同世間的『伊』字。假名為行人，以不住于任何法而住于這三種心，就是住於三德涅槃的秘密之藏，所以說『初發心住』。如果安住於三德的道理，就是安住于不可思議的解脫，就是安住于大乘。以不住于任何法而安住于般若，就是安住于首楞嚴三昧（一種高級禪定）。修持此心猶如虛空，就是安住於法性，就是安住于實相，就是安住于如如，就是安住于如來藏，就是安住于中道第一義諦，就是安住於法界，就是安住於畢竟空，就是安住于大...

【English Translation】 English version Now, I will begin to explain the Initial Mind Abiding (初發心住), briefly in four aspects: first, a correct explanation of the Initial Mind Abiding; second, clarifying the different interpretations in the scriptures; third, a brief analysis of merits; and fourth, a classification explaining the remaining nine Abidings. 1. Correctly Explaining the Initial Mind Abiding: The so-called 'Mind Abiding' is named because of the arising of three types of minds, with the Nirvana of the Three Virtues serving as the meaning of 'Abiding'. What are the arising of the three types of minds? First, the arising of the Condition-Cause Good Mind (緣因善心); second, the arising of the Understanding-Cause Wisdom Mind (了因慧心); and third, the arising of the Direct-Cause Principle Mind (正因理心). (1) The Arising of the Condition-Cause Good Mind: For countless eons, all good roots of sentient beings, such as bowing the head, joining palms, snapping fingers and scattering flowers, generating the Bodhi Mind (菩提心), compassionate vows, generosity, upholding precepts, patience, diligence, meditation, etc., are all developed at once, with one mind fully possessing myriad practices and all Paramitas (波羅蜜) [methods to reach the other shore]. (2) The Arising of the Understanding-Cause Wisdom Mind: For countless eons, all the wisdom of sentient beings from hearing the Mahayana Sutras (大乘經), even a single verse, receiving, upholding, reciting, explaining, writing, contemplating, and cultivating, is developed at once, achieving true, non-leaking [without afflictions] wisdom. (3) The Arising of the Direct-Cause Principle Mind: From beginningless time, the Buddha-nature True Mind (佛性真心) of sentient beings has always been obscured and covered by ignorance (無明). Relying on the power of the Condition-Cause and Understanding-Cause, the darkness of ignorance is broken, and the Buddha-nature is clearly and completely revealed. The development of these three types of minds is called 'Mind Generation'. 2. Taking Abiding in the Nirvana of the Three Virtues as the meaning of 'Abiding': First is Dharmakaya (法身) [the true body of the Buddha], second is Prajna (般若) [wisdom], and third is Liberation (解脫) [freedom from bondage]. These three are neither vertical nor horizontal, like the letter 'I' in the world, called the Secret Treasury. The arising of the True Mind is Dharmakaya, the arising of the Understanding-Cause Mind is Prajna, and the arising of the Condition-Cause Mind is Liberation. Since the three minds have arisen, they are like the letter 'I' in the world. Provisionally named practitioners, by not abiding in any dharma but abiding in these three minds, they are abiding in the Secret Treasury of the Nirvana of the Three Virtues, hence the term 'Initial Mind Abiding'. If one abides in the principle of the Three Virtues, it is abiding in inconceivable liberation, it is abiding in the Mahayana (大乘). By not abiding in any dharma but abiding in Prajna, it is abiding in the Shurangama Samadhi (首楞嚴三昧) [an advanced state of meditation]. Cultivating this mind is like empty space, it is abiding in Dharma-nature, it is abiding in Reality, it is abiding in Suchness, it is abiding in the Tathagatagarbha (如來藏) [Buddha-nature], it is abiding in the Middle Way First Principle, it is abiding in the Dharma Realm, it is abiding in Ultimate Emptiness, it is abiding in Great...

慈大悲。即是住十力。即是住四無畏。住十八不共法四無礙智。住大悲三念處。住大神通。住四攝法。住諸波羅蜜一切三昧一切陀羅尼門。舉要言之。即是住真應二身一切佛法也。二明諸大乘經明初發心住名義不同者。華嚴經云。初發心時便成正覺。了達諸法真實之性。所有聞法不由他悟。是菩薩成就十種智力。究竟離虛妄無染如虛空。清凈妙法身。堪然應一切。當知即是發真無漏斷無明初品也。即是此經明。一念知一切法是道場。成就一切智故。又即是此經。明入不二法門。得無生法忍也。是大品經。明從初發心即坐道場。轉法輪度眾主。當知此菩薩為如佛。又大品經。明菩薩從初一日行般若智慧。猶如日光。假使舍利弗目連。滿閻浮提四天下。如稻麻竹葦。智慧欲比菩薩。如滿閻浮提四天下螢光欲比日月光也。又即是大品經。明阿字門所謂一切法初不生也。即是法華經云。為令眾生開佛知見。又法華經說。龍女于剎那頃。發菩提心成等正覺。即往南方無垢世界。坐道場轉於法輪。即是大涅槃經云。發心畢竟二不別。如是二心前心難。即是涅槃經。復有一行是如來行。所謂大乘大般涅槃。初住分證真涅槃也。如此等諸大乘經。悉是圓教。明初發心住也。三明初發心功德。發心功德無量無邊。非是凡夫二乘所測。不可

【現代漢語翻譯】現代漢語譯本：慈悲廣大，即是安住於十力（Tathāgata-bala，如來十種力），即是安住於四無畏（catu-vaiśāradya，四種無所畏懼的自信），安住於十八不共法（aṣṭādaśa āveṇika-buddha-dharmāḥ，佛的十八種不與其他聲聞、緣覺共通的功德），四無礙智（catasraḥ pratisaṃvidaḥ，四種無礙的智慧）。安住于大悲心和三種念處（trīṇi smṛtyupasthānāni，三種觀照處）。安住于大神通，安住於四攝法（catvāri saṃgrahavastūni，四種菩薩攝受眾生的方法），安住于諸波羅蜜（pāramitā，到達彼岸的方法），一切三昧（samādhi，禪定），一切陀羅尼門（dhāraṇī-mukha，總持法門的入口）。總而言之，即是安住于真身和應身這二身以及一切佛法。二、闡明諸大乘經典中對於初發心住（prathamacitta-utpāda-sthiti，菩薩修行階位）的名義不同。《華嚴經》說：『初發心時便成正覺，了達諸法真實之性，所有聞法不由他悟。』這是菩薩成就十種智力，究竟遠離虛妄，沒有污染如同虛空，清凈微妙的法身，堪能應化一切。應當知道這就是發起真實無漏的智慧，斷除無明煩惱的最初階段。也就是此經所說的，『一念知一切法是道場，成就一切智』。又即是此經所說的，『入不二法門，得無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的證悟）』。這是《大品般若經》所說的，『從初發心即坐道場，轉法輪度眾生』。應當知道此菩薩如同佛一樣。又《大品般若經》說，菩薩從最初一日行般若智慧，猶如日光。假使舍利弗（Śāriputra，佛陀十大弟子之一）、目連（Maudgalyāyana，佛陀十大弟子之一），充滿閻浮提（Jambudvīpa，四大部洲之一）四天下，如稻麻竹葦般眾多，他們的智慧想要與菩薩相比，就像充滿閻浮提四天下的螢火蟲的光芒想要與日月的光芒相比一樣。又即是《大品般若經》所說的，阿字門（ā-kāra-mukha，般若經中以梵文字母'阿'為首的法門），所謂一切法初不生也。即是《法華經》所說的，『為令眾生開佛知見』。又《法華經》說，龍女于剎那頃，發菩提心成等正覺，即往南方無垢世界，坐道場轉於法輪。即是《大涅槃經》所說的，『發心畢竟二不別，如是二心前心難』。即是《涅槃經》中，復有一種行是如來行，所謂大乘大般涅槃，初住分證真涅槃也。如此等諸大乘經典，悉是圓教，闡明初發心住的道理。三、闡明初發心的功德。發心的功德無量無邊，不是凡夫和二乘（聲聞和緣覺）所能測度的，不可思議。

【English Translation】 English version: Great compassion is dwelling in the ten powers (Tathāgata-bala, the ten powers of a Tathāgata), dwelling in the four fearlessnesses (catu-vaiśāradya, the four kinds of fearlessness and confidence), dwelling in the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇika-buddha-dharmāḥ, the eighteen qualities unique to a Buddha, not shared with Śrāvakas or Pratyekabuddhas), and the four unimpeded wisdoms (catasraḥ pratisaṃvidaḥ, the four kinds of unobstructed wisdom). Dwelling in great compassion and the three foundations of mindfulness (trīṇi smṛtyupasthānāni, the three foundations of mindfulness). Dwelling in great supernormal powers, dwelling in the four means of attraction (catvāri saṃgrahavastūni, the four ways a Bodhisattva attracts beings), dwelling in all the perfections (pāramitā, the means of reaching the other shore), all samādhis (samādhi, meditative states), and all dhāraṇī gateways (dhāraṇī-mukha, entrances to the gates of total recall). In short, it is dwelling in the two bodies of truth and response, and all the Buddha-dharmas. Second, explaining the different names and meanings of the stage of initial aspiration in various Mahāyāna sutras. The Avataṃsaka Sūtra says: 'At the moment of initial aspiration, one attains perfect enlightenment, understanding the true nature of all dharmas, and all that is heard is understood without the need for another's enlightenment.' This is the Bodhisattva who has achieved the ten powers of wisdom, ultimately free from falsehood, without defilement like the empty space, the pure and wondrous Dharma-body, capable of responding to all. It should be known that this is the initial stage of arousing true, non-outflow wisdom and cutting off the first level of ignorance. This is what this sutra means when it says, 'In one thought, knowing all dharmas is the bodhimaṇḍa, achieving all wisdom.' It is also what this sutra means when it says, 'Entering the non-dual Dharma gate, attaining the forbearance of non-origination (anutpattika-dharma-kṣānti, the realization of the truth of the non-arising and non-ceasing of all dharmas).' This is what the Large Perfection of Wisdom Sutra says, 'From the moment of initial aspiration, one sits in the bodhimaṇḍa, turns the Dharma wheel, and liberates beings.' It should be known that this Bodhisattva is like a Buddha. Furthermore, the Large Perfection of Wisdom Sutra says that a Bodhisattva, from the very first day of practicing prajñā wisdom, is like the sunlight. Even if Śāriputra (Śāriputra, one of the Buddha's ten great disciples) and Maudgalyāyana (Maudgalyāyana, one of the Buddha's ten great disciples), filled Jambudvīpa (Jambudvīpa, one of the four continents) four times over, as numerous as rice, hemp, bamboo, and reeds, their wisdom wanting to compare with the Bodhisattva, would be like the light of fireflies filling Jambudvīpa four times over wanting to compare with the light of the sun and moon. Furthermore, it is what the Large Perfection of Wisdom Sutra says, the 'A' letter gate (ā-kāra-mukha, the Dharma gate in the Prajñāpāramitā Sutras that begins with the Sanskrit letter 'A'), which means that all dharmas are initially unborn. This is what the Lotus Sutra says, 'To enable sentient beings to open the Buddha's knowledge and vision.' Furthermore, the Lotus Sutra says that the Dragon Girl, in an instant, aroused the bodhicitta and attained perfect enlightenment, and immediately went to the stainless world in the south, sat in the bodhimaṇḍa, and turned the Dharma wheel. This is what the Mahāparinirvāṇa Sūtra says, 'The initial aspiration and the ultimate attainment are not different; of these two minds, the former is difficult.' This is what the Nirvāṇa Sūtra says, 'Furthermore, there is a practice that is the Tathāgata's practice, namely the Mahāyāna Mahāparinirvāṇa, the initial dwelling partially realizing true nirvāṇa.' All such Mahāyāna sutras are of the perfect teaching, explaining the principle of the stage of initial aspiration. Third, explaining the merits of initial aspiration. The merits of aspiration are immeasurable and boundless, not to be fathomed by ordinary beings or those of the two vehicles (Śrāvakas and Pratyekabuddhas), inconceivable.

宣說。今采大乘經意。略以十種法門。稱述初住圓滿功德。一者住圓滿清凈菩提之心。即是生無生法忍。無緣慈悲無作誓願。普覆法界。二於一念中。成就一切萬行諸波羅蜜。三得一切種智。圓斷法界見思無明。四得佛眼圓見十法界三諦之法。五圓入一切法門。所謂約二十五三昧。入王三昧。一切三昧悉入其中。冥益眾生。八番破二十五有。六成就菩薩圓滿業。能顯一切神通。所謂三輪不思議化。彌滿十法界顯益眾生。八番利益二十五有。七能成就眾生。開權顯實入一乘道。八能嚴凈一切佛土。如佛國品所明。九能起法界三業。供養一切十方諸佛。得圓滿陀羅尼。受持一切佛法如雲持雨。十能從一地具足一切諸地功德。心心寂滅自然流入薩般若海。故華嚴經。明初住菩薩所有功德。三世諸佛嘆不能盡。佛若具足說。一切凡夫人聞迷亂心發狂。此乃不可思議難解之事。諸大乘了義經之所稱說。豈同通教所明。十住功德比格此。明初住與別教初地智斷功德神通變化用一往是齊。而經論所說或深或淺意有所在。四類釋九住者。如此初住三觀現前。無功用心念念斷法界無量品無明。不可稱計。一往大分略為十品智斷。即是十住故。仁王經云。入理般若名為住。即是十番進發無漏真明。同入中道佛性第一義諦之理。以不住法從淺

【現代漢語翻譯】現代漢語譯本：宣說。現在採納大乘經典的要義，略以十種法門，稱述初住圓滿的功德：

一者，安住于圓滿清凈的菩提之心（Bodhi-citta，覺悟之心），即是證得無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解），具有無緣大慈（無條件的愛）大悲（對眾生苦難的憐憫），以及無作誓願（不執著於行為的誓願），普遍覆蓋整個法界（dharma-dhatu，一切法的總稱）。

二者，在一念之間，成就一切萬行諸波羅蜜（pāramitā，到達彼岸的方法）。

三者，獲得一切種智（sarvākāra-jñāna，對一切事物和一切道的智慧），圓滿斷除法界中的見惑（錯誤的見解）、思惑（錯誤的思想）和無明（avidyā，根本的迷惑）。

四者，獲得佛眼（buddha-cakṣus，佛的眼睛），圓滿地見到十法界（dasadhātu，十種不同的存在狀態）的三諦之法（tri-satya，空、假、中）。

五者，圓滿進入一切法門，即通過二十五三昧（samādhi，禪定）進入王三昧（samādhi-rāja，三昧之王），一切三昧都包含在其中，默默地利益眾生，八番破除二十五有（bhava，存在）。

六者，成就菩薩（bodhisattva，追求覺悟的修行者）圓滿的業，能夠顯現一切神通（abhijñā，超自然能力），即通過三輪不思議化（身輪、語輪、意輪不可思議的教化），充滿十法界，明顯地利益眾生，八番利益二十五有。

七者，能夠成就眾生，開啟權巧方便，顯現真實，進入一乘道（ekayāna，唯一的成佛之道）。

八者，能夠莊嚴清凈一切佛土（buddhakṣetra，佛的國土），如《佛國品》所闡明。

九者，能夠發起法界的三業（身、語、意），供養一切十方諸佛（buddha，覺悟者），獲得圓滿的陀羅尼（dhāraṇī，總持），受持一切佛法，如雲持雨。

十者，能夠從一個位地具足一切諸地的功德，心心寂滅，自然流入薩般若海（sarvajña，一切智）。

所以，《華嚴經》（Avataṃsaka Sūtra）闡明初住菩薩的所有功德，三世諸佛（buddha，覺悟者）讚歎也無法窮盡。佛如果完全說出，一切凡夫俗人聽了會迷亂心智，發狂。這乃是不可思議難以理解的事情，是諸大乘了義經所稱說的，豈能與通教所闡明的十住功德相比？

比格此，闡明初住與別教初地（prthag-jana，凡夫地）的智斷功德神通變化，表面上是相同的。而經論所說或深或淺，意有所指。四類解釋九住的人，如此初住三觀（無常、苦、空）現前，無功用心，唸唸斷除法界無量品的無明，不可稱計。大致分為十品智斷，即是十住。所以，《仁王經》（Renwang Jing）說：『入理般若（prajñā，智慧）名為住』，即是十番進發無漏真明，一同進入中道佛性第一義諦（paramārtha-satya，最高的真理）之理。以不住法從淺。

【English Translation】 English version: Declaring. Now, adopting the essence of the Mahayana Sutras, briefly describing the complete merits of the first stage of abiding (初住) with ten Dharma methods:

First, abiding in the complete and pure Bodhi-citta (菩提之心, the mind of enlightenment), which is attaining the Anutpattika-dharma-ksanti (無生法忍, acceptance of the non-arising of phenomena), possessing boundless loving-kindness (慈) and compassion (悲), and vows of non-action (無作誓願), universally covering the entire Dharma-dhatu (法界, the realm of all phenomena).

Second, in a single thought, accomplishing all myriad practices and all the Paramitas (波羅蜜, perfections).

Third, attaining Sarvākāra-jñāna (一切種智, all-knowing wisdom), completely severing the afflictions of views (見惑), afflictions of thought (思惑), and ignorance (無明) in the Dharma-dhatu.

Fourth, attaining the Buddha-cakṣus (佛眼, Buddha-eye), completely seeing the Three Truths (三諦) of the Ten Dharma Realms (十法界).

Fifth, completely entering all Dharma doors, that is, entering the Samadhi-rāja (王三昧, king of samadhis) through the twenty-five Samadhis (三昧, meditative states), with all Samadhis contained within it, silently benefiting sentient beings, and destroying the twenty-five existences (二十五有) in eight ways.

Sixth, accomplishing the complete Karma of a Bodhisattva (菩薩, enlightenment being), capable of manifesting all Abhijñās (神通, supernormal powers), that is, through the inconceivable transformation of the three wheels (三輪), filling the Ten Dharma Realms and manifestly benefiting sentient beings, benefiting the twenty-five existences in eight ways.

Seventh, capable of accomplishing sentient beings, opening up expedient means, revealing the truth, and entering the Ekayāna (一乘道, the one vehicle path).

Eighth, capable of adorning and purifying all Buddha-kṣetras (佛土, Buddha-fields), as explained in the chapter on Buddha-lands.

Ninth, capable of initiating the three Karmas (三業) of body, speech, and mind of the Dharma-dhatu, making offerings to all Buddhas (佛, enlightened ones) in the ten directions, attaining complete Dhāraṇīs (陀羅尼, mantras), and upholding all the Buddha-Dharma like clouds holding rain.

Tenth, capable of possessing the merits of all stages from one stage, with the mind becoming silent and naturally flowing into the Sarvajña (薩般若海, ocean of omniscience).

Therefore, the Avataṃsaka Sūtra (華嚴經) clarifies all the merits of the Bodhisattva of the first stage of abiding, which cannot be fully praised even by the Buddhas of the three times. If the Buddha were to fully explain it, all ordinary people would become confused and go mad. This is an inconceivable and difficult-to-understand matter, spoken of in the definitive Mahayana Sutras, how can it be compared to the merits of the ten abodes explained in the common teaching?

Comparing this, it clarifies that the wisdom, severance, merits, supernormal powers, and transformations of the first stage of abiding and the first ground of the separate teaching are superficially the same. However, the meaning of what is said in the sutras and treatises is either deep or shallow, and the intention lies elsewhere. Those who explain the nine abodes in four categories, such as the present manifestation of the three contemplations (三觀) of the first stage of abiding, without effort, constantly severing immeasurable grades of ignorance in the Dharma-dhatu, which cannot be counted. Roughly divided into ten grades of wisdom and severance, which are the ten abodes. Therefore, the Renwang Jing (仁王經) says: 'Entering the Prajñā (般若, wisdom) of principle is called abiding,' which is the ten-fold advancement of undefiled true light, together entering the principle of the first meaning of the Middle Way Buddha-nature (中道佛性第一義諦). Taking the non-abiding Dharma from the shallow.

至深。住佛三德涅槃之理。即是十品。住一切佛法。故名十住也。三明十行者。即于佛性第一義諦。無漏真明一心具一切行。唸唸進趣。流入平等法界海。故破十品無明成十品智斷。一切諸行諸波羅蜜不可思議。增長出生自行化他功德。與虛空法界等。故名十行也。四明十回曏者。無功用不可思議。無漏真明唸唸開發。增長一切法界願行。事理和融心心寂滅。自然回入平等法界薩婆若海。又進破十品無明。證十品智斷。故名十回向也。五明十地者。無漏真明入無功用道。猶如大地能生一切佛法。荷負法界眾生。普入三世佛地。廣大如法界究竟如虛空。又進破十品無明。成就十品智斷。約此以明十地也。六明等覺地者。觀達無始無明源本。邊際智滿畢竟清凈。斷最後窮源微細無明。登中道山頂。與無明父母永別。是名有所斷者。名有上士也。七明妙覺地者。究竟解脫無上佛地。故言無所斷者。名無上士。此即是三德不縱不橫。究竟後心大涅槃也。是大涅槃名諸佛法界。豎深橫闊能用二十五三昧。普化眾生隱顯。十番利物究竟周普。譬如大樹其根若深入枝條亦大。若實相智慧窮源儘性化用之功則彌滿法界。無方大用究竟圓極也。故大智度論云。智度大海佛從來。智度深海佛窮底也。大品經云。過荼無字可說。涅槃經云。不

【現代漢語翻譯】現代漢語譯本：至深。安住于佛的三德涅槃之理，即是十住位。安住於一切佛法，所以稱為十住。三明十行位，即是對於佛性的第一義諦，以無漏真明之心一心具足一切行，唸唸進趣，流入平等的法界海。因此破除十品無明，成就十品智斷。一切諸行諸波羅蜜不可思議，增長出生自行化他的功德，與虛空法界相等，所以稱為十行。四明十回向位，以無功用不可思議的無漏真明，唸唸開發，增長一切法界願行。事理和融，心心寂滅，自然回入平等法界薩婆若（Sarva-jna，一切智）海。又進一步破除十品無明，證得十品智斷，所以稱為十回向。五明十地位，無漏真明進入無功用道，猶如大地能夠生長一切佛法，荷負法界眾生，普遍進入三世佛地。廣大如法界，究竟如虛空。又進一步破除十品無明，成就十品智斷，依此說明十地。六明等覺地，觀達無始無明之源本，邊際智滿，畢竟清凈。斷除最後窮源微細的無明，登上中道山頂，與無明父母永遠告別。這稱為『有所斷者』，名為『有上士』。七明妙覺地，究竟解脫，到達無上佛地，所以說『無所斷者』，名為『無上士』。這即是三德不縱不橫，究竟後心的大涅槃。這是大涅槃，名為諸佛法界。豎深橫闊，能夠運用二十五三昧，普遍教化眾生，隱顯自在，十番利物，究竟周遍。譬如大樹，其根若深入，枝條也大。若實相智慧窮源儘性，化用之功則彌滿法界。無方大用，究竟圓滿。所以《大智度論》說：『智度大海佛從來，智度深海佛窮底。』《大品經》說：『過荼無字可說。』《涅槃經》說：『不』

【English Translation】 English version: Profoundly deep. Abiding in the principle of the Nirvana of the Buddha's Three Virtues, which is the Ten Abodes (Shi Zhu, 十住). Abiding in all Buddha-dharmas, hence named the Ten Abodes. The Three Illuminations of the Ten Practices (Shi Xing, 十行) means regarding the First Principle of the Buddha-nature, with the undefiled true illumination of mind, one-mindedly possessing all practices, with each thought progressing and entering the ocean of the equal Dharma-realm. Therefore, breaking through the ten grades of ignorance and accomplishing the ten grades of wisdom-cessation. All practices and all Paramitas are inconceivable, increasing and giving rise to the merits of self-practice and benefiting others, equal to the Dharma-realm of emptiness, hence named the Ten Practices. The Four Illuminations of the Ten Dedications (Shi Hui Xiang, 十回向) means with the effortless and inconceivable undefiled true illumination, each thought developing and increasing all the vows and practices of the Dharma-realm. Principles and phenomena harmonizing, mind after mind becoming tranquil, naturally returning to the ocean of Sarva-jna (Sarva-jna, 一切智) of the equal Dharma-realm. Furthermore, breaking through the ten grades of ignorance and attaining the ten grades of wisdom-cessation, hence named the Ten Dedications. The Five Illuminations of the Ten Grounds (Shi Di, 十地) means the undefiled true illumination entering the path of no effort, like the great earth capable of producing all Buddha-dharmas, bearing the sentient beings of the Dharma-realm, universally entering the Buddha-ground of the three times. Vast as the Dharma-realm, ultimately like emptiness. Furthermore, breaking through the ten grades of ignorance and accomplishing the ten grades of wisdom-cessation, based on this, the Ten Grounds are explained. The Six Illuminations of the Ground of Equal Enlightenment (Deng Jue Di, 等覺地) means observing and understanding the source of beginningless ignorance, the wisdom of the boundary being full, ultimately pure. Cutting off the final, subtle ignorance at its source, ascending the summit of the Middle Way, forever parting with the parents of ignorance. This is called 'one who has something to cut off', named 'Superior Being'. The Seven Illuminations of the Ground of Wonderful Enlightenment (Miao Jue Di, 妙覺地) means ultimately liberated, reaching the unsurpassed Buddha-ground, therefore it is said 'one who has nothing to cut off', named 'Unsurpassed Being'. This is the Great Nirvana of the Three Virtues, neither vertical nor horizontal, the ultimate final mind. This is the Great Nirvana, named the Dharma-realm of all Buddhas. Vertically deep and horizontally broad, capable of employing the twenty-five Samadhis, universally transforming sentient beings, appearing and disappearing freely, benefiting beings in ten ways, ultimately and universally. Like a great tree, if its roots are deeply planted, its branches will also be large. If the wisdom of true reality exhausts the source and nature, the merit of transformation will pervade the Dharma-realm. The great function without direction is ultimately perfect. Therefore, the Maha-prajnaparamita-sastra says: 'The Buddha comes from the ocean of wisdom, the Buddha exhausts the bottom of the deep sea of wisdom.' The Mahaprajnaparamita Sutra says: 'Beyond '荼' there is no word to say.' The Nirvana Sutra says: 'No'

生不生不可說也。若作如此而辨位者。皆是寂滅真如平等法界不思議。無次位之次位也。◎

四教義卷第十一大正藏第 46 冊 No. 1929 四教義

四教義卷第十二

天臺山修禪寺智顗禪師撰

◎第三引眾經論證誠明圓教位者。大涅槃經明月愛三昧。從初一日至十五日。光明漸漸增長。又從十六日至三十日。光明漸漸滅盡。月光漸漸增長。譬智德十五摩訶般若光明。漸漸滅盡。譬十五斷德。無累解脫無明漸漸滅盡也。十五種智斷者。三十心為三智斷。十地為十智斷。等覺為一智斷。合為十五智斷。故從初一日至十五日。故以月為譬也。月體即譬法身。法身是一光明漸增譬般若智德不生而生。光明漸減譬解脫斷德不滅而滅。故涅槃經明。從初實安置諸子秘密之藏三德涅槃。然後我亦當於此秘藏藏而般涅槃。此最後究竟涅槃。名為不生不生。般若畢竟不生不滅。更無惑可滅也。問曰若是圓位頓悟一證即便應究竟。何得引月愛三昧十五日月喻。答曰一向無淺深已如前破。但證位是諸佛境界。凡夫未識豈可定執。今借十五日月喻者。此約不可喻中而論喻耳。故涅槃經云。又解脫者。名無譬喻。無譬喻者即真解脫。譬如面譬如滿月。實非無有五根相同彼月也。問曰何得知月喻譬地位。

【現代漢語翻譯】現代漢語譯本生與不生是不可言說的。如果有人這樣來區分位次，那麼所有這些都是寂滅真如（Jimiè zhēnrú，the quiescence and extinction of true thusness）、平等法界（Píngděng fǎjiè，the realm of equality of dharma）、不可思議（bùkě sīyì，inconceivable），沒有位次之上的位次。

《四教義》卷第十一大正藏第 46 冊 No. 1929 《四教義》

《四教義》卷第十二

天臺山修禪寺智顗（Zhìyǐ）禪師撰

◎第三，引用眾多經論來證明圓教（Yuán jiào，Perfect Teaching）的位次。如《大涅槃經》（Dà niè pán jīng，Mahāparinirvāṇa Sūtra）中闡述的月愛三昧（Yuè ài sānmèi，Moon-love Samadhi）。從初一日到十五日，光明漸漸增長；又從十六日到三十日，光明漸漸滅盡。月光漸漸增長，譬如智慧功德，十五摩訶般若（móhē bōrě，Mahāprajñā，great wisdom）光明漸漸滅盡，譬如十五種斷除的功德，沒有累贅的解脫，無明（wúmíng，ignorance）漸漸滅盡。十五種智慧斷除，三十心為三種智慧斷除，十地為十種智慧斷除，等覺為一種智慧斷除，合起來為十五種智慧斷除。所以從初一日到十五日，用月亮來比喻。月亮的本體譬如法身（fǎshēn，Dharmakāya，Dharma body）。法身是一種光明，漸增譬如般若智慧功德，不生而生；光明漸減，譬如解脫斷除的功德，不滅而滅。所以《涅槃經》闡明，最初確實安置諸子秘密之藏三德涅槃（sān dé niè pán，Nirvana of the three virtues），然後我也應當在這個秘藏中藏而般涅槃（bān niè pán，Parinirvana，complete Nirvana）。這最後究竟的涅槃，名為不生不生。般若畢竟不生不滅，更沒有迷惑可以滅除。問：如果圓位頓悟，一旦證得就應該究竟，為什麼引用月愛三昧十五日月的比喻？答：一向沒有淺深，已經如前面所破斥的。但是證得的位次是諸佛的境界，凡夫沒有認識，怎麼可以一定執著呢？現在借用十五日月亮的比喻，這是在不可比喻中而論比喻。所以《涅槃經》說：『又解脫，名為無譬喻。無譬喻者即真解脫。譬如面譬如滿月，實在不是沒有五根相同于那月亮。』問：怎麼知道月亮的比喻是譬喻地位？

【English Translation】 English version Birth and non-birth are inexpressible. If one were to differentiate positions in this way, all of these are the quiescence and extinction of true thusness (Jimiè zhēnrú), the realm of equality of dharma (Píngděng fǎjiè), inconceivable (bùkě sīyì), without a position above positions.

The Four Teachings, Volume 11 Taisho Tripitaka, Volume 46, No. 1929, The Four Teachings

The Four Teachings, Volume 12

Composed by Chan Master Zhiyi (Zhìyǐ) of Tiantai Mountain's Xiuchan Temple

◎Third, citing numerous sutras and treatises to prove the positions of the Perfect Teaching (Yuán jiào). For example, the Mahāparinirvāṇa Sūtra (Dà niè pán jīng) elucidates the Moon-love Samadhi (Yuè ài sānmèi). From the first day to the fifteenth day, the light gradually increases; and from the sixteenth day to the thirtieth day, the light gradually diminishes. The moonlight gradually increases, like the merit of wisdom, the light of fifteen Mahāprajñā (móhē bōrě) gradually diminishes, like the merit of fifteen kinds of severance, liberation without encumbrance, and ignorance (wúmíng) gradually diminishes. Fifteen kinds of wisdom severance, thirty minds are three kinds of wisdom severance, ten grounds are ten kinds of wisdom severance, equal enlightenment is one kind of wisdom severance, combined they are fifteen kinds of wisdom severance. Therefore, from the first day to the fifteenth day, the moon is used as a metaphor. The essence of the moon is like the Dharmakāya (fǎshēn, Dharma body). The Dharmakāya is a kind of light, gradually increasing like the merit of prajñā wisdom, not born but born; the light gradually diminishes, like the merit of liberation severance, not extinguished but extinguished. Therefore, the Nirvana Sutra elucidates that initially, the secret treasury of the three virtues of Nirvana (sān dé niè pán) is indeed established for all children, and then I should also conceal myself in this secret treasury and enter Parinirvana (bān niè pán, complete Nirvana). This final ultimate Nirvana is called non-birth non-birth. Prajñā is ultimately neither born nor extinguished, and there is no more delusion to be extinguished. Question: If the perfect position is sudden enlightenment, and once attained, it should be ultimate, why cite the metaphor of the moon in the Moon-love Samadhi for fifteen days? Answer: There has never been shallowness or depth, as has been refuted before. However, the position attained is the realm of all Buddhas, and ordinary people have not recognized it, how can they be rigidly attached to it? Now, borrowing the metaphor of the moon for fifteen days, this is discussing metaphor within the un-metaphorical. Therefore, the Nirvana Sutra says: 'Moreover, liberation is called without metaphor. That which is without metaphor is true liberation. Like a face, like a full moon, it is certainly not without the five roots being the same as that moon.' Question: How do you know that the metaphor of the moon is a metaphor for position?

答曰勝天王般若具出此義。問曰若約佛性中道明無明所覆。何得定有四十二品。答曰此義前已略明。無明雖無所有。不有而有。不無淺深階品。一往大分為四十二品。然論品數。實自無量無邊不可說示。故大智論云。無明品類其數甚多。是故處處說破無明三昧。又云。法愛難盡。處處重說般若也。法華經云。諸佛為一大事因緣故。出現於世。為令眾生開佛知見。示佛知見。悟佛知見。入佛知見道故。此之四義。南嶽師解云。開佛知見即是十住。示佛知見即是十行。悟佛知見即是十回向。入佛知見即是十地。及等覺地。皆言佛知見者。悉得一切種智也。皆言佛知見者。悉得佛眼也。又法句云。是為諸佛一大事因緣者。同入一乘諸佛實相也。又云。唯佛與佛乃能究盡諸法實相。又火宅品。諸子門外索車。長者各賜諸子等一大車。是時諸子。乘此寶車游於四方嬉戲。快樂自在無礙直至道場。言四方者。即譬開示悟入之四位也。直至道場。即究竟盡諸法實相妙覺極位。如此皆是明圓位之異名也。大品經。明阿字等四十二字門。南嶽師解云。此是諸佛之密語。表四十二心之位。若學問人多疑此語。謂大智論無此釋。然龍樹釋大品經。論有千卷什師並略。何必無此釋也。今謂此解深應冥會。所以然者。經說初阿后荼。中有四十二字

。初阿字門亦具四十二字。后荼字門亦具四十二字。華嚴經云。從初一地具足一切諸地功德。詳此義意。極似相關。又大品經云。若聞初阿字門。則解一切義。所謂一切法初不生故。此豈非圓教菩薩。初得無生法忍之位也。過荼無字可說。此豈非是妙覺極地無上無上無過。不可過此字有法而可說也。又大品經廣乘品。說一切法門竟。即說四十二字。豈非是圓教菩薩。從初發心得諸法實相。具一切佛法。故名阿字。至妙覺地窮一切諸法源底。故名荼字。作此解釋圓教之位極似分明。又四十二字門。后即說十地。此即是顯別教方便之次位也。又次十地說三乘共十地。即是顯通教方便之位也。經文三處宛然。比決圓別通三教。顯在大品經文也。故大品經云。是乘從三界。出到薩婆若中住。又三慧品云。菩薩從初發心修習三慧。至坐道場。仁王般若經云。三賢十聖忍中行。唯佛一人能盡源。前所引思益楞伽等經。明寂滅真如有何次位。即是無次位之次位也。又瓔珞經云。三賢菩薩心心寂滅。自然流入薩婆若海。華嚴經明四十一位。既是圓頓之教。明圓位之意甚自分明。但有時開別教方便之說。事相隔別似如淺近。故十地論師。作教道證道二道明義。或作地相地實二種明義。正是為修行別教方便事相之文也。又云。一切無礙人一

【現代漢語翻譯】現代漢語譯本：最初的阿字門（Aksara-mukha，梵文字母「阿」的法門）也具備四十二個字。最後的荼字門（梵文字母表中最後一個字）也具備四十二個字。《華嚴經》說，從最初一地就具足一切諸地的功德。詳細考察這個意義，極其像是相互關聯的。又《大品般若經》說，如果聽聞最初的阿字門，就能理解一切意義，所謂一切法最初不生。這難道不是圓教菩薩最初證得無生法忍的位次嗎？超過荼字就沒有字可以說了，這難道不是妙覺極地無上之上的境界嗎？沒有超過這個字的法可以說了。又《大品般若經》廣乘品，說完一切法門后，就說四十二個字，這難道不是圓教菩薩從最初發心就得到諸法實相，具足一切佛法，所以名為阿字；到妙覺地窮盡一切諸法源底，所以名為荼字嗎？這樣解釋圓教的位次極其分明。又四十二字門之後就說十地，這就是顯示別教方便的次第位次。又在十地之後說三乘共十地，這就是顯示通教方便的位次。經文三處宛然，比較決斷圓、別、通三教，顯現在《大品般若經》的經文中。《大品般若經》說：『此乘從三界，出到薩婆若（Sarvajna，一切智）中住。』又三慧品說：『菩薩從最初發心修習三慧，直至坐道場。』《仁王般若經》說：『三賢十聖忍中行，唯佛一人能盡源。』前面所引用的《思益經》、《楞伽經》等經，說明寂滅真如有什麼次第位次，就是沒有次第位次的次第位次。又《瓔珞經》說：『三賢菩薩心心寂滅，自然流入薩婆若海。』《華嚴經》明示四十一位，既然是圓頓之教，說明圓位的意義非常分明。但有時開示別教方便的說法，事相隔別好像淺近。所以《十地論》的論師，作教道、證道二道來闡明意義，或者作地相、地實二種來闡明意義，正是爲了修行別教方便事相的經文。又說：『一切無礙人一'

【English Translation】 English version: The initial 'A' Aksara-mukha (the gate of the Sanskrit letter 'A') also possesses forty-two letters. The final '荼' Aksara-mukha (the last letter in the Sanskrit alphabet) also possesses forty-two letters. The Avatamsaka Sutra (Hua-yan Jing) states that from the very first Bhumi (stage of enlightenment), one is endowed with the merits of all the Bhumis. Examining this meaning in detail, it seems extremely relevant. Furthermore, the Mahaprajnaparamita Sutra (Da Pin Ban Ruo Jing) states that if one hears the initial 'A' Aksara-mukha, one can understand all meanings, because all dharmas are initially unborn. Is this not the position where a Bodhisattva of the Perfect Teaching initially attains the stage of non-origination forbearance (Anutpattika-dharma-kshanti)? Beyond the letter '荼', there are no letters that can be spoken. Is this not the ultimate state of Wonderful Enlightenment (妙覺妙地), the unsurpassed and unexcelled? There is no dharma beyond this letter that can be spoken. Moreover, in the 'Vast Vehicle' chapter of the Mahaprajnaparamita Sutra, after explaining all Dharma-gates, the forty-two letters are discussed. Is this not because Bodhisattvas of the Perfect Teaching, from their initial aspiration, attain the true nature of all dharmas and are endowed with all Buddha-dharmas, hence the name 'A'; and upon reaching the stage of Wonderful Enlightenment, exhaustively explore the source and foundation of all dharmas, hence the name '荼'? This explanation makes the stages of the Perfect Teaching extremely clear. Furthermore, after the forty-two Aksara-mukhas, the Ten Bhumis are discussed, which reveals the sequential stages of the Expedient Teaching (別教方便). Moreover, after the Ten Bhumis, the Ten Bhumis shared by the Three Vehicles are discussed, which reveals the stages of the Common Teaching (通教方便). The sutra text is clear in these three places, comparing and determining the three teachings of Perfect, Distinct, and Common, which is evident in the text of the Mahaprajnaparamita Sutra. Therefore, the Mahaprajnaparamita Sutra states: 'This vehicle departs from the Three Realms and dwells in Sarvajna (一切智, all-knowing wisdom).' Furthermore, the 'Three Wisdoms' chapter states: 'Bodhisattvas cultivate the Three Wisdoms from their initial aspiration until they sit at the Bodhi-mandala.' The Benevolent King Prajnaparamita Sutra (Ren Wang Ban Ruo Jing) states: 'The Three Sages and Ten Holy Ones practice within forbearance, only the Buddha alone can exhaust the source.' The previously cited Sutra of Deep Contemplation (Si Yi Jing), Lankavatara Sutra (Leng Qie Jing), and others, clarify what sequential stages there are in quiescent Nirvana (寂滅涅槃) and True Thusness (真如), which is the sequence of no sequence. Furthermore, the Garland Sutra (Ying Luo Jing) states: 'The minds of the Three Sage Bodhisattvas are quiescent and extinguished, naturally flowing into the ocean of Sarvajna.' The Avatamsaka Sutra clarifies the forty-one positions, and since it is the teaching of sudden perfection, it clarifies the meaning of the perfect positions very clearly. However, sometimes it reveals the teachings of the Expedient Teaching, and the separate phenomena seem shallow and near. Therefore, the commentators of the Ten Bhumi Treatise (十地論), explain the meaning by creating the two paths of Teaching and Realization, or by creating the two types of Ground-Aspect and Ground-Reality, which is precisely for the texts on the phenomena of practicing the Expedient Teaching. It also says: 'One who is unobstructed in all things'

切道出生死也。智度論云。菩薩從初發心。觀涅槃行道。乃至坐道場。又云。菩薩從初發心。觀諸法實相慧。名為般若波羅蜜。至佛心中變名一切種智。譬如入海有始入者。有後入者有至半者。有到彼岸者。皆名入海。菩薩亦爾。從初發心觀諸法實相。實相雖一。而觀智不無淺深之殊也。第四料簡。問曰何不依大乘經論對諸法門明位。答曰。今引此等經論。釋成圓教次位者。此約不思議平等法界。辨不思議非次位之次位也。若別對法門。尋者若不得意。多別解別執。則失圓通中道之正意。不思議諸佛菩薩之次位也。是事非凡夫所知。正可仰信而已。故華嚴經云。諸地不可說。何況以示人。所以然者。且置大乘。懺悔發初隨喜。一信心獲一施陀羅尼門。已不可向一切人說。雖複種種分別。亦不可解。何況圓教四十二心法門。二乘尚不聞其名。豈有凡夫而能說也。且置是事。如聲聞法中學四念處。發暖法時。亦不可向一切外凡未證者說。設種種因緣而解說者。終不可能解。豈況圓教諸佛菩薩位行。而可知可說也。且置是事。如世凡人坐禪。發禪五支功德。尚不可為未證者說。設方便巧說。未證之者亦不能解。豈況諸佛菩薩地位法門而可分別也。末代法師。多取經論方便所明斷伏。對諸法門。釋大乘賢聖地位(云云)。今意

【現代漢語翻譯】現代漢語譯本：斷絕道路才能脫離生死輪迴。《智度論》中說，菩薩從最初發心，就觀察趨向涅槃的修行道路，直到坐在菩提道場。《智度論》又說，菩薩從最初發心，觀察諸法實相的智慧，名為般若波羅蜜（prajnaparamita，智慧到彼岸），到達佛的心中就轉變為一切種智（sarvakarajnana，對一切事物的智慧）。譬如進入大海，有剛開始進入的，有後來進入的，有到達一半的，有到達彼岸的，都叫做進入大海。菩薩也是這樣，從最初發心觀察諸法實相，實相雖然只有一個，但是觀智卻不免有深淺的差別。第四個是簡要辨析。有人問：為什麼不依據大乘經論來對照各種法門，從而明確各個位次？回答是：現在引用這些經論，是爲了闡釋圓教的次第，這是從不可思議的平等法界出發，辨別不可思議的非次第的次第。如果分別對照各種法門，尋究的人如果不能領會其中的意思，就會產生各種不同的理解和執著，那麼就會失去圓融通達的中道正意，以及不可思議的諸佛菩薩的次第。這件事不是凡夫所能理解的，只能仰信而已。所以《華嚴經》中說，各個地的境界是不可說的，更何況要向人展示。之所以這樣說，暫且放下大乘不說，僅僅是懺悔、發願、最初的隨喜，一信心中獲得一個施陀羅尼門（dana-dharani-mukha，佈施真言之門），就已經不能向所有人說了，即使再三分別解釋，也是不可理解的，更何況是圓教四十二心法門，二乘（sravaka-pratyekabuddha，聲聞和緣覺）尚且沒有聽過它的名字，哪裡有凡夫能夠說呢？暫且放下這件事不說，比如聲聞法中學習四念處（smrti-upasthana，四種觀禪），在生起暖法的時候，也不能向所有沒有證悟的外凡說，即使用各種因緣來解釋，最終也不可能理解，更何況是圓教諸佛菩薩的位次和修行，又怎麼可能被知道和說出呢？暫且放下這件事不說，比如世俗凡人坐禪，生起禪定的五支功德，尚且不能為沒有證悟的人說，即使方便巧妙地說，沒有證悟的人也不能理解，更何況諸佛菩薩的地位法門可以分別呢？末法時代的法師，大多選取經論中方便所說的斷除和降伏，對照各種法門，來解釋大乘賢聖的地位（等等）。現在的意思是……

【English Translation】 English version: Cutting off the path leads to liberation from the cycle of birth and death. The Mahaprajnaparamita-sastra states: 'From the initial arising of the Bodhi-mind, a Bodhisattva observes the path leading to Nirvana, up to the point of sitting at the Bodhi-tree.' It also states: 'From the initial arising of the Bodhi-mind, a Bodhisattva's wisdom in observing the true nature of all dharmas is called Prajnaparamita (prajnaparamita, perfection of wisdom), and when it reaches the Buddha's mind, it transforms into Sarvakarajnana (sarvakarajnana, knowledge of all aspects). It is like entering the ocean; some enter at the beginning, some enter later, some reach halfway, and some reach the other shore; all are said to have entered the ocean. Bodhisattvas are also like this; from the initial arising of the Bodhi-mind, they observe the true nature of all dharmas. Although the true nature is one, the wisdom of observation inevitably has differences in depth.' The fourth is a brief analysis. Someone asks: 'Why not rely on Mahayana sutras and treatises to compare various Dharma gates, thereby clarifying the various stages?' The answer is: 'Now, these sutras and treatises are cited to explain the stages of the perfect teaching. This is from the perspective of the inconceivable, equal Dharma-realm, distinguishing the inconceivable, non-sequential sequence. If we separately compare various Dharma gates, those who investigate, if they cannot grasp the meaning, will generate various different understandings and attachments, then they will lose the correct meaning of the perfect and unobstructed Middle Way, as well as the inconceivable stages of the Buddhas and Bodhisattvas. This matter is not something that ordinary people can understand; one can only rely on faith. Therefore, the Avatamsaka Sutra says: 'The realms of the various Bhumis (bhumi, stages) are unspeakable, let alone to show them to others.' The reason for this is, let's put aside the Mahayana for now; merely repentance, vows, the initial rejoicing, and obtaining a Dana-dharani-mukha (dana-dharani-mukha, the gate of giving mantra) in one thought of faith, is already impossible to tell everyone. Even with repeated explanations, it is incomprehensible, let alone the forty-two minds Dharma-gate of the perfect teaching. The Two Vehicles (sravaka-pratyekabuddha, Hearers and Solitary Buddhas) have not even heard its name; how could ordinary people be able to speak of it?' Let's put aside this matter for now. For example, in the Sravaka Dharma, when learning the Four Foundations of Mindfulness (smrti-upasthana, four contemplations), when the 'warmth' arises, it cannot be told to all ordinary people who have not attained realization. Even if explained with various causes and conditions, it is ultimately impossible to understand, let alone the stages and practices of the Buddhas and Bodhisattvas of the perfect teaching; how could they be known and spoken of? Let's put aside this matter for now. For example, when ordinary people in the world sit in meditation and generate the five branches of merit of Dhyana, it cannot be told to those who have not attained realization. Even if explained skillfully with skillful means, those who have not attained realization cannot understand, let alone the Dharma gates of the positions of the Buddhas and Bodhisattvas that can be distinguished? Teachers in the Dharma-ending Age mostly select the severing and subduing mentioned in the sutras and treatises, comparing various Dharma gates to explain the positions of the Mahayana sages (etc.). The present intention is...

不爾。所以者何。如水性冷飲者方知。心無實行何用問為。是以今辨四教四位者。出諸經論。此乃諸佛權實法門。於四不可說中。用四悉檀而說。此是諸佛大菩薩境界。非諸小菩薩聲聞緣覺所知。豈況末代凡夫所能解也。深屬一家學道說法之者。自非得證分明。慎勿偏執諸經論諸佛菩薩方便赴緣之言。空諍不思議不可測量之行位也。普愿法界眾生。歸僧息諍論。入大和合海也。第五約圓教位釋凈無垢稱義者。維摩大士。若是位在法身補處。即是等覺金剛無垢之位。智慧將圓。如十四日月。無明將盡。如二十九日月。故智度論云。普賢文殊。亦有十力四無所畏。如十四日月。佛亦具足十力四無所畏。如十五日月也。法性理顯。故名為凈。無明惑垢將盡。故稱無垢。等覺智慧稱理圓明。稱機而照。故言凈無垢稱也。是則位鄰妙覺。若論圓應。乃至十方佛土現十法界身八相成道。此土應宜現補處之形。故居無動佛所。為補處菩薩。來游忍界。呵諸菩薩。皆稱不任問疾者。正以圓破偏也。又說入不二法門而獨默然者。表圓教內證法門。不可說示也。第五約五味譬。明四教位者。大涅槃經明五味譬不同。以成四教辨位不同之相也。經云。凡夫如乳。須陀洹如酪。斯陀含如生蘇。阿那含如熟蘇。阿羅漢辟支佛如醍醐。此譬意。恐是

【現代漢語翻譯】現代漢語譯本：不，不是這樣的。原因是什麼呢？就像水的寒冷屬性只有飲用者才能真正瞭解一樣，心中沒有實際修行，詢問又有什麼用呢？因此，現在辨析四教四位，是出自各種經論。這乃是諸佛的權巧和真實法門，在四種不可說的情況下，運用四悉檀（四種成就）而宣說。這是諸佛大菩薩的境界，不是小菩薩、聲聞、緣覺所能瞭解的，更何況是末法時代的凡夫俗子所能理解的呢？這深深地屬於一家學道說法的人。如果不是得到證悟，分明了徹，千萬不要偏執于各種經論、諸佛菩薩爲了適應各種因緣所說的方便之言，而空自爭論不可思議、不可測量的修行位次。普遍希望法界眾生，歸依僧團，停止爭論，進入大和合的海中。第五，從圓教的位次來解釋『凈無垢稱』的含義。維摩大士，如果是位在法身補處（候補佛位），那就是等覺金剛無垢的位次，智慧將要圓滿，如同十四的月亮；無明將要消盡，如同二十九的月亮。所以《智度論》說，普賢、文殊，也有十力（佛的十種力量）、四無所畏（佛的四種無所畏懼），如同十四的月亮；佛也具足十力、四無所畏，如同十五的月亮。法性真理顯現，所以名為『凈』；無明惑垢將要消盡，所以稱為『無垢』。等覺的智慧稱合真理，圓滿光明，適應根機而照耀，所以說『凈無垢稱』。這就是位次鄰近妙覺（佛果）。如果從圓滿應化的角度來說，乃至在十方佛土顯現十法界身，八相成道，在這個娑婆世界應宜顯現補處菩薩的形象，所以居住在無動佛的處所，作為補處菩薩，來游化于忍界，呵斥諸菩薩，都說他們不能勝任問疾（慰問病人）的職責，正是爲了用圓教來破斥偏教。又說進入不二法門而獨自默然，表示圓教的內證法門，是不可言說的。第五，用五味的譬喻，來說明四教位次的不同。《大涅槃經》用五味的譬喻來說明不同，以此來成就四教辨別位次的不同之處。《經》中說：凡夫如乳，須陀洹（入流果）如酪，斯陀含（一來果）如生蘇，阿那含（不來果）如熟蘇，阿羅漢（無學果）、辟支佛（緣覺）如醍醐。這個譬喻的意思，恐怕是...

【English Translation】 English version: No. Why is that? It's like only the drinker truly knows the cold nature of water. Without actual practice in the heart, what's the use of asking? Therefore, the current differentiation of the Four Teachings and Four Positions comes from various sutras and treatises. These are the expedient and true Dharma doors of all Buddhas, spoken using the Four Siddhanthas (Four Accomplishments) within the Four Unspeakables. This is the realm of all Buddhas and great Bodhisattvas, not known by small Bodhisattvas, Sravakas (Hearers), or Pratyekabuddhas (Solitary Buddhas), let alone understood by ordinary people of the degenerate age. This deeply belongs to those who study the Way and expound the Dharma within a lineage. Unless one has attained clear enlightenment, be careful not to be attached to the expedient words of various sutras and treatises, Buddhas and Bodhisattvas, spoken to suit various conditions, and vainly argue about inconceivable and immeasurable practices and positions. May all beings in the Dharma realm take refuge in the Sangha (community), cease disputes, and enter the ocean of great harmony. Fifth, explaining the meaning of 'Pure and Immaculate Praise' from the perspective of the Perfect Teaching's position. If the great Bodhisattva Vimalakirti is in the position of a Dharma-body successor (candidate for Buddhahood), then that is the position of Equivalent Enlightenment, Vajra Immaculate. Wisdom is about to be perfected, like the fourteenth day moon; ignorance is about to be exhausted, like the twenty-ninth day moon. Therefore, the Mahaprajnaparamita Sastra says that Samantabhadra (Universal Virtue) and Manjusri (Gentle Glory) also have the Ten Powers (of a Buddha) and Four Fearlessnesses (of a Buddha), like the fourteenth day moon; the Buddha also fully possesses the Ten Powers and Four Fearlessnesses, like the fifteenth day moon. The principle of Dharma-nature is revealed, so it is called 'Pure'; the defilements of ignorance are about to be exhausted, so it is called 'Immaculate'. The wisdom of Equivalent Enlightenment accords with principle, is perfectly bright, and illuminates according to the capacity of beings, so it is said 'Pure and Immaculate Praise'. This is the position adjacent to Wonderful Enlightenment (Buddhahood). If speaking from the perspective of perfect manifestation, even manifesting bodies in the Ten Dharma Realms and accomplishing the Eight Aspects of Enlightenment in the Buddha-lands of the ten directions, in this Saha world, it is appropriate to manifest the form of a successor Bodhisattva. Therefore, residing in the abode of Akshobhya Buddha (Immovable Buddha), as a successor Bodhisattva, he comes to wander in the world of endurance, rebuking the Bodhisattvas, saying that they are not competent to inquire after the sick, precisely to use the Perfect Teaching to refute the partial teachings. Furthermore, saying that entering the non-dual Dharma door and remaining silent alone indicates that the inner realization Dharma door of the Perfect Teaching is inexpressible. Fifth, using the analogy of the Five Flavors to explain the differences in the positions of the Four Teachings. The Mahaparinirvana Sutra uses the analogy of the Five Flavors to explain the differences, thereby accomplishing the differentiation of the positions of the Four Teachings. The Sutra says: Ordinary people are like milk, Srotapannas (Stream-enterers) are like curds, Sakradagamin (Once-returners) are like raw butter, Anagamin (Non-returners) are like cooked butter, Arhats (Worthy Ones) and Pratyekabuddhas (Solitary Buddhas) are like ghee. The meaning of this analogy is probably...

顯三藏教明位也。經又云。凡夫如乳聲聞如酪。辟支佛如生蘇。菩薩如熟蘇。佛如醍醐。此譬意恐是顯通教明位也。經又云。凡夫如雜血乳。羅漢如清凈乳。辟支佛如酪。菩薩如生熟蘇。佛如醍醐。此譬意恐顯別教明位也。經又云。雪山有草名曰忍辱。牛若食者即得醍醐。忍辱草者喻八聖道。乳喻十二部經。隨有能修八聖道者。即見佛性住大涅槃。此即譬于圓教菩薩。從初發心即開佛知見。見佛性住大涅槃也。涅槃經明此之四譬。譬四教明位其義宛然。若不信四教明位不同者。云何消釋此五味四種譬也。今明前四教明位合此四譬。一往似如目睹。只自聖人密意難知。何可定執。又涅槃經云。譬如有人置毒于乳。乃至醍醐。亦能殺人。此譬應得兩用。若對經教五味明義。處處皆得見佛性。入涅槃也。此即是不定教門事在下釋。若是約位明殺人義。四位五味根緣不定。隨其大乘機發。即皆以如來滅度而滅度之故同殺人之義也。第六辨眾經明四教位多少不同者。華嚴頓教。但明別圓二教位。漸教之初。聲聞經但明三藏教三乘之位。若方等大乘具用四教明位。摩訶般若但明通別圓三教之位。若法華經但明圓教一佛乘。開示悟入之位。俱通大乘。明二乘如前。但通教菩薩位。用別接通。明佛性四德涅槃。三藏二乘如前。廢三藏大

【現代漢語翻譯】現代漢語譯本顯三藏教說明果位。經書中又說：『凡夫如乳，聲聞如酪，辟支佛如生酥，菩薩如熟酥，佛如醍醐。』這個比喻的意思恐怕是顯通教說明果位。經書中又說：『凡夫如雜血乳，羅漢如清凈乳，辟支佛如酪，菩薩如生熟酥，佛如醍醐。』這個比喻的意思恐怕是顯別教說明果位。經書中又說：『雪山有一種草名叫忍辱，牛如果吃了它就能得到醍醐。』忍辱草比喻八聖道，乳比喻十二部經。凡是能夠修習八聖道的人，就能見到佛性，安住于大涅槃。這就像是比喻圓教菩薩，從最初發心就能開啟佛的知見，見到佛性，安住于大涅槃。《涅槃經》說明這四個比喻，比喻四教說明果位，其意義非常明顯。如果不相信四教說明的果位不同，又該如何解釋這五味四種比喻呢？現在說明前四教說明果位符合這四個比喻，乍一看好像親眼所見，只是聖人的秘密心意難以知曉，怎麼可以一定執著呢？又《涅槃經》說：『譬如有人在乳中下毒，乃至在醍醐中下毒，也能殺人。』這個比喻應該可以有兩種用法。如果對照經教五味說明意義，處處都能見到佛性，進入涅槃。這就是不定教門的道理，在後面解釋。如果是按照果位說明殺人的意義，四位五味的根基和因緣不定，隨著大乘根機的啓發，都以如來的滅度而滅度，所以同樣具有殺人的意義。第六，辨別眾經說明四教果位的多少不同。《華嚴經》的頓教，只說明別教和圓教的果位。漸教的開始，聲聞經只說明三藏教三乘的果位。如果方等大乘，就全部使用四教說明果位。《摩訶般若經》只說明通教、別教和圓教的果位。如果《法華經》，只說明圓教一佛乘，開示悟入的果位，都通向大乘。說明二乘和前面一樣。只是通教菩薩的果位，用別教來接引通教。說明佛性四德涅槃，三藏二乘和前面一樣，廢除三藏大。

【English Translation】 English version It elucidates the positions according to the Tripiṭaka teaching. The Sutra also says: 'Ordinary beings are like milk, Śrāvakas (Hearers) are like curds, Pratyekabuddhas (Solitary Buddhas) are like raw butter, Bodhisattvas are like cooked butter, and Buddhas are like ghee (clarified butter).' The meaning of this analogy probably illustrates the positions according to the Shared Teaching (Tōngjiào). The Sutra also says: 'Ordinary beings are like milk mixed with blood, Arhats (Worthy Ones) are like pure milk, Pratyekabuddhas are like curds, Bodhisattvas are like raw and cooked butter, and Buddhas are like ghee.' The meaning of this analogy probably illustrates the positions according to the Distinct Teaching (Biéjiào). The Sutra also says: 'In the Snow Mountains, there is a grass called Forbearance. If cows eat it, they will obtain ghee.' The grass of Forbearance is analogous to the Eightfold Noble Path, and milk is analogous to the twelve divisions of the scriptures. Whoever can cultivate the Eightfold Noble Path will see the Buddha-nature and abide in Great Nirvana. This is analogous to the Bodhisattvas of the Perfect Teaching (Yuánjiào), who, from their initial aspiration, open the Buddha's knowledge and vision, see the Buddha-nature, and abide in Great Nirvana. The Nirvana Sutra explains these four analogies, illustrating the positions according to the Four Teachings, and their meaning is very clear. If one does not believe that the positions explained by the Four Teachings are different, how can one explain these five flavors and four kinds of analogies? Now, explaining that the positions according to the first four teachings correspond to these four analogies, at first glance, it seems as if one has seen it with one's own eyes, but the secret intention of the sages is difficult to know, so how can one be certain and attached to it? Furthermore, the Nirvana Sutra says: 'For example, if someone puts poison in milk, even in ghee, it can kill people.' This analogy should have two uses. If one compares the meaning explained by the scriptures and teachings with the five flavors, one can see the Buddha-nature and enter Nirvana everywhere. This is the principle of the Indeterminate Teaching (Bùdìngjiào), which will be explained later. If one explains the meaning of killing people according to the positions, the roots and conditions of the four positions and five flavors are uncertain. As the potential for the Mahayana (Great Vehicle) is awakened, they are all extinguished by the extinction of the Tathagata (Thus Come One), so they have the same meaning as killing people. Sixth, distinguishing the differences in the number of positions explained by various sutras according to the Four Teachings. The Sudden Teaching (Dùnjiào) of the Avatamsaka Sutra only explains the positions of the Distinct Teaching and the Perfect Teaching. At the beginning of the Gradual Teaching (Jiànjiào), the Śrāvakayana (Vehicle of Hearers) Sutras only explain the positions of the three vehicles of the Tripiṭaka Teaching. If the Vaipulya (Extensive) Mahayana, it fully uses the Four Teachings to explain the positions. The Mahaprajnaparamita Sutra only explains the positions of the Shared Teaching, the Distinct Teaching, and the Perfect Teaching. If the Lotus Sutra, it only explains the positions of the One Buddha Vehicle of the Perfect Teaching, the opening, showing, awakening, and entering, all leading to the Mahayana. Explaining the Two Vehicles is the same as before. Only the position of the Bodhisattvas of the Shared Teaching uses the Distinct Teaching to connect with the Shared Teaching. Explaining the Buddha-nature, the Four Virtues, and Nirvana, the Two Vehicles of the Tripiṭaka are the same as before, abolishing the Tripiṭaka Great.

乘之位。三阿僧祇劫伏結之因。三十四心斷結之果入二涅槃也。又通教三藏教明二乘位至大涅槃。俱引入別圓二位也。問曰若廢三藏佛位。何得言羅漢辟支佛。佛如醍醐。答曰三位但界內結盡。此結成往昔之義。非今涅槃之所用也。大門第五明權實者。就此即為三意。一略明權實。二明格位。三明興廢。一明權實者。權是暫用之名。實以永施為義。方便波羅蜜隨情近益。故名為權。智慧波羅蜜稱理究竟。故名為實也。是則三教暫赴物情。故名為權。圓教究竟利物。故名為實。分別權實應須四義。一明一切非權非實。二明一切皆權。三明一切皆實。四明一切佛法非權非實而權而實。一明一切非權非實者。若論四不可說。無說則無四教可分無三教。即非權。無圓教則非實。是則一切佛法皆非權非實。二明一切皆權者。若論四不可說有因緣而說。是則四教皆是權巧化物也。故佛言。我坐道場時。不得一法實。空拳誑小兒。以度於一切也。三明一切皆實者。無說而說之。必應機赴緣之益。其義皆實。故四教皆名實也。故智度論云。有世界對治為人故實。有第一義故實。此即皆實不虛之義也。四明一切佛法非權非實而權實者。若四不可說則無權實之可分。故言非權非實。不說而說三教即是權也。而說圓教即是實也。但一家明權實

【現代漢語翻譯】現代漢語譯本乘之位：指通過修行達到佛果的階位。三阿僧祇劫（asamkhya kalpa，極長的時間單位）伏結之因：指用極長的時間來降伏煩惱的因。三十四心斷結之果：指用三十四個心念斷除煩惱的果，入二涅槃（nirvana，寂滅）：指進入有餘涅槃和無餘涅槃。又通教、三藏教（Tripitaka，佛教經典）明二乘位至大涅槃：又通教和三藏教說明聲聞乘和緣覺乘的修行者最終也能達到大涅槃。俱引入別、圓二位也：最終都引導他們進入別教和圓教的階位。問曰：如果廢除三藏教的佛位，為何還能說羅漢（arhat，阿羅漢）、辟支佛（pratyekabuddha，緣覺）和佛如同醍醐（ghrta-mandaka，比喻最上妙味）？答曰：這三種階位只是在界內（指欲界、色界、無色界）斷盡煩惱，這些煩惱是過去所造的，不是現在涅槃所要用的。大門第五明權實者：第五部分闡明權巧方便和真實究竟的教義。就此即為三意：這部分分為三個方面。一略明權實：簡要說明權巧和真實。二明格位：說明教義的層次和地位。三明興廢：說明教義的興盛和衰廢。一明權實者：首先說明權巧和真實。權是暫用之名：權巧是暫時使用的名稱。實以永施為義：真實是永遠施行的意義。方便波羅蜜（upaya-paramita，方便到彼岸）隨情近益：方便波羅蜜隨著眾生的根性給予眼前的利益，故名為權：所以稱為權巧。智慧波羅蜜（prajna-paramita，智慧到彼岸）稱理究竟：智慧波羅蜜契合真理，達到究竟，故名為實也：所以稱為真實。是則三教暫赴物情：因此，三教是暫時適應眾生的根性，故名為權：所以稱為權巧。圓教究竟利物：圓教究竟利益眾生，故名為實：所以稱為真實。分別權實應須四義：要分辨權巧和真實，需要明白以下四種意義。一明一切非權非實：說明一切法既非權巧也非真實。二明一切皆權：說明一切法都是權巧。三明一切皆實：說明一切法都是真實。四明一切佛法非權非實而權而實：說明一切佛法既非權巧也非真實，但同時又是權巧又是真實。一明一切非權非實者：首先說明一切法既非權巧也非真實。若論四不可說：如果從四不可說的角度來說，無說則無四教可分：沒有言說，就沒有四教可以區分。無三教，即非權：沒有三教，就不是權巧。無圓教則非實：沒有圓教，就不是真實。是則一切佛法皆非權非實：因此，一切佛法既非權巧也非真實。二明一切皆權者：其次說明一切法都是權巧。若論四不可說有因緣而說：如果從四不可說的角度來說，因為因緣而說，是則四教皆是權巧化物也：那麼四教都是權巧方便的教化。故佛言：所以佛說，『我坐道場時，不得一法實：我坐在菩提道場時，沒有得到一個真實的法。空拳誑小兒：就像用空拳哄騙小孩一樣，以度於一切也：用這種方式來度化一切眾生。』三明一切皆實者：再次說明一切法都是真實。無說而說之：雖然沒有言說，但卻在言說，必應機赴緣之益：必定能應機契理，給予相應的利益，其義皆實：其中的意義都是真實的。故四教皆名實也：所以四教都可以稱為真實。故智度論云：所以《智度論》說，『有世界對治為人故實：因為適應世俗的需要和對治眾生的煩惱，所以是真實的。有第一義故實：因為符合第一義諦，所以是真實的。』此即皆實不虛之義也：這都是真實不虛的意義。四明一切佛法非權非實而權實者：最後說明一切佛法既非權巧也非真實，但同時又是權巧又是真實。若四不可說則無權實之可分：如果從四不可說的角度來說，就沒有權巧和真實可以區分，故言非權非實：所以說既非權巧也非真實。不說而說三教即是權也：不說而說，三教就是權巧。而說圓教即是實也：而說圓教就是真實。但一家明權實：但一家之言闡明權實。

【English Translation】 English version 'The position of the Vehicle': refers to the stage of attaining Buddhahood through practice. 'The cause of subduing afflictions for three asamkhya kalpas (asamkhya kalpa, extremely long period of time)': refers to using extremely long periods of time to subdue the causes of afflictions. 'The result of severing afflictions with thirty-four minds': refers to severing afflictions with thirty-four thoughts, 'entering the two nirvanas (nirvana, extinction)': refers to entering nirvana with remainder and nirvana without remainder. 'Furthermore, the Common Teaching and the Tripitaka Teaching (Tripitaka, Buddhist scriptures) explain that the two vehicles reach Great Nirvana': Furthermore, the Common Teaching and the Tripitaka Teaching explain that practitioners of the Hearer Vehicle and the Solitary Realizer Vehicle can ultimately attain Great Nirvana. 'Both are guided into the Separate and Perfect Teachings': Ultimately, they are guided into the stages of the Separate and Perfect Teachings. 'Question': If the Buddha position of the Tripitaka Teaching is abolished, why can arhats (arhat, worthy one), pratyekabuddhas (pratyekabuddha, solitary buddha), and Buddhas still be said to be like ghee (ghrta-mandaka, metaphor for the most supreme flavor)? 'Answer': These three stages only exhaust afflictions within the realms (referring to the Desire Realm, Form Realm, and Formless Realm). These afflictions were created in the past and are not used by present nirvana. 'Great Gate Fifth Explaining Provisional and Real': The fifth part elucidates the provisional and real teachings. 'Regarding this, there are three aspects': This part is divided into three aspects. 'First, briefly explain provisional and real': Briefly explain provisional and real. 'Second, explain the levels': Explain the levels and positions of the teachings. 'Third, explain the rise and fall': Explain the rise and fall of the teachings. 'First, explain provisional and real': First, explain provisional and real. 'Provisional is a name for temporary use': Provisional is a name for temporary use. 'Real is defined as eternal application': Real is defined as eternal application. 'Expedient Paramita (upaya-paramita, expedient to the other shore) benefits according to the situation': Expedient Paramita benefits according to the situation of sentient beings, 'therefore it is called provisional': therefore it is called provisional. 'Wisdom Paramita (prajna-paramita, wisdom to the other shore) accords with principle and reaches the ultimate': Wisdom Paramita accords with principle and reaches the ultimate, 'therefore it is called real': therefore it is called real. 'Therefore, the Three Teachings temporarily accord with the feelings of beings': Therefore, the Three Teachings temporarily accord with the feelings of beings, 'therefore they are called provisional': therefore they are called provisional. 'The Perfect Teaching ultimately benefits beings': The Perfect Teaching ultimately benefits beings, 'therefore it is called real': therefore it is called real. 'To distinguish provisional and real, four meanings must be understood': To distinguish provisional and real, the following four meanings must be understood. 'First, explain that everything is neither provisional nor real': Explain that all dharmas are neither provisional nor real. 'Second, explain that everything is provisional': Explain that all dharmas are provisional. 'Third, explain that everything is real': Explain that all dharmas are real. 'Fourth, explain that all Buddhist dharmas are neither provisional nor real, but both provisional and real': Explain that all Buddhist dharmas are neither provisional nor real, but both provisional and real. 'First, explain that everything is neither provisional nor real': First, explain that everything is neither provisional nor real. 'If discussing the Four Unspeakables': If discussing the Four Unspeakables, 'without speaking, there are no Four Teachings to distinguish': without speaking, there are no Four Teachings to distinguish. 'Without the Three Teachings, it is not provisional': Without the Three Teachings, it is not provisional. 'Without the Perfect Teaching, it is not real': Without the Perfect Teaching, it is not real. 'Therefore, all Buddhist dharmas are neither provisional nor real': Therefore, all Buddhist dharmas are neither provisional nor real. 'Second, explain that everything is provisional': Second, explain that everything is provisional. 'If discussing the Four Unspeakables, speaking because of conditions': If discussing the Four Unspeakables, speaking because of conditions, 'then the Four Teachings are all provisional transformations': then the Four Teachings are all provisional transformations. 'Therefore, the Buddha said': Therefore, the Buddha said, 'When I sat at the Bodhi field, I did not attain a single real dharma': When I sat at the Bodhi field, I did not attain a single real dharma. 'An empty fist deceives a small child': Just like deceiving a small child with an empty fist, 'in order to liberate all beings': using this method to liberate all beings.' 'Third, explain that everything is real': Third, explain that everything is real. 'Although there is no speaking, there is speaking': Although there is no speaking, there is speaking, 'it must respond to the opportunity and benefit according to conditions': it must respond to the opportunity and benefit according to conditions, 'its meaning is all real': its meaning is all real. 'Therefore, the Four Teachings are all called real': Therefore, the Four Teachings can all be called real. 'Therefore, the Mahaprajnaparamita Sastra says': Therefore, the Mahaprajnaparamita Sastra says, 'Because it adapts to the world and cures people, it is real': Because it adapts to the world and cures people's afflictions, it is real. 'Because it accords with the First Principle, it is real': Because it accords with the First Principle, it is real.' 'This is the meaning of all being real and not false': This is the meaning of all being real and not false. 'Fourth, explain that all Buddhist dharmas are neither provisional nor real, but both provisional and real': Finally, explain that all Buddhist dharmas are neither provisional nor real, but both provisional and real. 'If discussing the Four Unspeakables, then there is no provisional and real to distinguish': If discussing the Four Unspeakables, then there is no provisional and real to distinguish, 'therefore it is said to be neither provisional nor real': therefore it is said to be neither provisional nor real. 'Speaking of the Three Teachings without speaking is provisional': Speaking of the Three Teachings without speaking is provisional. 'Speaking of the Perfect Teaching is real': Speaking of the Perfect Teaching is real. 'But one school explains provisional and real': But one school explains provisional and real.

義有三種。一化他權實。二自行化他權實。三自行權實。若是化他權實。前三教非但是權。就此權中。亦各說權實也。若明自行化他權實。即是前三教並是權用。圓教所明一向是實。若論自行權實。即就圓教之位辨。照中道為實。雙照二諦為權也。第二明格位者即為三意。一約三藏教位格后三教。二約通教位格后二教。三約別教格后圓教。一約三藏教位格后三教者。即為三意。一明三藏教位格通教。二格別教。三格圓教。一格通教者。若論聲聞緣覺。與通教明二乘不殊。若約大乘明位。此則大為殊別。所以者何。三藏教明三阿僧祇劫修行乃至補處即是無垢位。正得齊于通教柔順忍信地忍法中忍也。若三藏之佛則得齊于通教佛地正習俱盡八相齊也。傍論。三藏佛是折法智力拙。通教佛是體法。故為巧。問曰。智度論云。阿羅漢地于聲聞經中名之為佛。但得二種涅槃。答曰。今謂皆除正使。已辦地齊。若取二諦滿正習盡。二佛齊也。二明用三藏教位格別教位者。三藏教明一生補處凈無垢稱位。格別教。與鐵輪位十信第十願心齊。佛地但與別教第十回向齊。或可與初地齊也。此乃正意。傍論類通教可知。三明三藏教格圓教位者。三藏補處凈無垢稱位。但與圓教五品弟子第五品齊。佛地但與鐵輪位十信后願心齊。正義如此。傍

【現代漢語翻譯】現代漢語譯本義有三種：一、化他權實（為教化他人而設立的權巧方便和真實教義）；二、自行化他權實（自身修行和教化他人所用的權巧方便和真實教義）；三、自行權實（自身修行所用的權巧方便和真實教義）。若是化他權實，前三教（指三藏教、通教、別教）非但都是權巧方便，就在這些權巧方便中，也各自闡述權巧和真實的教義。若闡明自行化他權實，那麼前三教都是權巧的應用，只有圓教所闡明的一向是真實。若論自行權實，就在圓教的位次上辨別，照見中道為真實，同時照見二諦（世俗諦和勝義諦）為權巧。第二是關於格位，有三重含義：一、用三藏教的位次來衡量后三教（通教、別教、圓教）；二、用通教的位次來衡量后二教（別教、圓教）；三、用別教來衡量圓教。一、用三藏教的位次來衡量后三教，有三重含義：一、用三藏教的位次來衡量通教；二、衡量別教；三、衡量圓教。一、衡量通教：如果討論聲聞、緣覺，與通教所說的二乘沒有區別。如果用大乘來闡明位次，這就有很大的差別。為什麼呢？三藏教闡明三大阿僧祇劫修行，乃至補處（指一生補處菩薩，下一生將成佛的菩薩）就是無垢位，正好相當於通教的柔順忍、信地忍、法中忍。如果三藏教的佛，就相當於通教的佛地，正習（正使和習氣）都斷盡，八相成道相同。附帶說明，三藏佛是折法智力拙，通教佛是體法，所以是巧。問：智度論說，阿羅漢地在聲聞經中稱為佛，但得到兩種涅槃（有餘涅槃和無餘涅槃）。答：現在說的是都除掉了正使，已辦的地位相同。如果取二諦圓滿，正習斷盡，二佛相同。二、用三藏教的位次來衡量別教的位次：三藏教闡明一生補處，凈無垢稱位，衡量別教，與鐵輪位（十信位的初位）的十信第十願心相同。佛地只與別教第十回向相同，或者可以與初地相同。這是正意。附帶說明，可以參照通教來類比。三、用三藏教來衡量圓教的位次：三藏補處，凈無垢稱位，只與圓教五品弟子位的第五品相同。佛地只與鐵輪位十信后的願心相同。正義是這樣。附帶說明。

【English Translation】 English version There are three types of 'yi' (meaning): First, 'hua ta quan shi' (expedient means and true teachings for transforming others); second, 'zi xing hua ta quan shi' (expedient means and true teachings for self-cultivation and transforming others); third, 'zi xing quan shi' (expedient means and true teachings for self-cultivation). If it is 'hua ta quan shi', the former three teachings (referring to the Tripitaka teaching, the Common teaching, and the Distinct teaching) are not only expedient means, but within these expedient means, each also explains expedient and true teachings. If 'zi xing hua ta quan shi' is clarified, then the former three teachings are all expedient applications, and only the Perfect teaching explains what is always true. If discussing 'zi xing quan shi', it is distinguished based on the position of the Perfect teaching, seeing the Middle Way as true, and simultaneously seeing the Two Truths (conventional truth and ultimate truth) as expedient. Second, regarding the classification of positions, there are three meanings: First, using the positions of the Tripitaka teaching to measure the latter three teachings (Common teaching, Distinct teaching, Perfect teaching); second, using the positions of the Common teaching to measure the latter two teachings (Distinct teaching, Perfect teaching); third, using the Distinct teaching to measure the Perfect teaching. First, using the positions of the Tripitaka teaching to measure the latter three teachings, there are three meanings: First, using the positions of the Tripitaka teaching to measure the Common teaching; second, measuring the Distinct teaching; third, measuring the Perfect teaching. First, measuring the Common teaching: If discussing 'sravakas' (hearers) and 'pratyekabuddhas' (solitary realizers), there is no difference from the Two Vehicles spoken of in the Common teaching. If using the Mahayana to explain the positions, then there is a great difference. Why? The Tripitaka teaching explains that cultivating for three great 'asamkhya kalpas' (incalculable eons), up to the 'bodhisattva' (being on the path to Buddhahood) of the next life (referring to a 'bodhisattva' who will become a Buddha in the next life) is the 'stainless position', which is exactly equivalent to the 'gentle compliance forbearance', 'faith-ground forbearance', and 'dharma-in-mind forbearance' of the Common teaching. If the Buddha of the Tripitaka teaching, then it is equivalent to the Buddha-ground of the Common teaching, where both the 'zheng xi' (fundamental afflictions and habitual tendencies) are completely exhausted, and the eight aspects of enlightenment are the same. As an aside, the Tripitaka Buddha is clumsy in breaking the Dharma with wisdom, while the Common teaching Buddha embodies the Dharma, so it is skillful. Question: The 'Mahaprajnaparamita Sastra' says that the 'arhat' (one who is worthy) ground is called Buddha in the 'sravaka' sutras, but only obtains two types of 'nirvana' (liberation) (nirvana with remainder and nirvana without remainder). Answer: Now it is said that all fundamental afflictions have been removed, and the accomplished positions are the same. If taking the Two Truths to be complete, and the 'zheng xi' are exhausted, the two Buddhas are the same. Second, using the positions of the Tripitaka teaching to measure the positions of the Distinct teaching: The Tripitaka teaching explains the 'bodhisattva' of the next life, the pure and stainless position, measuring the Distinct teaching, and is the same as the tenth aspiration-mind of the 'iron wheel position' (the first position of the ten faith positions). The Buddha-ground is only the same as the tenth dedication of the Distinct teaching, or perhaps the same as the first ground. This is the correct meaning. As an aside, it can be compared by analogy to the Common teaching. Third, using the Tripitaka teaching to measure the positions of the Perfect teaching: The Tripitaka 'bodhisattva' of the next life, the pure and stainless position, is only the same as the fifth grade of the five grades of disciples of the Perfect teaching. The Buddha-ground is only the same as the aspiration-mind after the ten faiths of the 'iron wheel position'. The correct meaning is like this. As an aside.

論亦有優劣。三藏佛正習俱盡。以此為勝。不明六根清凈不思議之妙用。此為劣也。故華嚴經嘆初發心住菩薩云。初發心以過於牟尼也。二明用通教位格后二教位即為二。一格別教。二格圓教。一明格別教位者。通教明補處凈無垢稱位。別教第十法界無量回向齊。通教佛果但與十地初歡喜地齊。正義如此。傍論有劣者。無相似中道智伏無明也。二明格圓教者。若通教明補處凈無垢稱位。但與圓教鐵輪位十信第十願心齊。通教明佛果。但與初發心住齊。此是一往格之。正論則劣。初發心住。以初發心住即能顯中道法身。斷無明一品為勝也。三明別教格圓教位者。若別教明法身法雲一生補處凈無垢稱位。但與圓教十位第十灌頂住齊。佛地斷十一品無明。但與十行初歡喜行齊。若依仁王經。開十地為三十生。是則無垢與法界無量回向位齊。佛地與十地初歡喜地齊。是則別教明一生補處望圓教。若依前釋。以義往推。猶有三十一品無明。若依引仁王經。即有十一品無明。是則別圓法身補處。雖通約位。無垢稱義懸殊。豈得一概而釋維摩詰之名也。問曰。尋至道即是一。若格前方便三教。所明補處佛果遂傳爾懸殊。此意難解。答曰。二義往釋。一有教有人。二有教無人。若是三教方便之說。因中稟教之者。即並有教有人。佛果補

【現代漢語翻譯】現代漢語譯本：論點也有優劣之分。三藏佛（Sānzàng fó，指對佛陀教法的全面理解）正習俱盡，以此為殊勝。不明白六根清凈（liù gēn qīngjìng，指眼、耳、鼻、舌、身、意六種感官的清凈）不思議之妙用，這是不足之處。所以《華嚴經》（Huáyán jīng）讚歎初發心住（chū fāxīn zhù）菩薩說：『初發心（chū fāxīn）的功德超過牟尼（Móu ní，指釋迦牟尼佛）。』二、說明用通教（tōng jiào）位格后二教位，即分為二：一、格別教（bié jiào）；二、格圓教（yuán jiào）。一、說明格別教位：通教（tōng jiào）所說的補處（bǔ chù，指候補佛位）凈無垢稱位，與別教（bié jiào）第十法界無量回向（dì shí fǎjiè wúliàng huíxiàng）齊平。通教（tōng jiào）的佛果，只與十地（shí dì）初歡喜地（chū huānxǐ dì）齊平。正義是這樣。旁論有不足之處，是沒有相似中道智（xiāngsì zhōngdào zhì）來伏無明（fú wūmíng，指降伏無明煩惱）。二、說明格圓教（yuán jiào）：如果通教（tōng jiào）所說的補處（bǔ chù）凈無垢稱位，只與圓教（yuán jiào）鐵輪位（tiě lún wèi）十信（shí xìn）第十願心（dì shí yuàn xīn）齊平。通教（tōng jiào）所說的佛果，只與初發心住（chū fāxīn zhù）齊平。這是一種粗略的比較，從正論來說則顯得不足。初發心住（chū fāxīn zhù），因為初發心住（chū fāxīn zhù）就能顯現中道法身（zhōngdào fǎshēn），斷除一品無明（duàn chú yī pǐn wūmíng），所以更為殊勝。三、說明別教（bié jiào）格圓教（yuán jiào）位：如果別教（bié jiào）所說的法身（fǎshēn）法雲（fǎyún）一生補處（yīshēng bǔ chù）凈無垢稱位，只與圓教（yuán jiào）十位（shí wèi）第十灌頂住（dì shí guàndǐng zhù）齊平。佛地（fó dì）斷除十一品無明（duàn chú shíyī pǐn wūmíng），只與十行（shí xíng）初歡喜行（chū huānxǐ xíng）齊平。如果依據《仁王經》（Rénwáng jīng），將十地（shí dì）開為三十生，那麼無垢（wúgòu）就與法界無量回向位（fǎjiè wúliàng huíxiàng wèi）齊平，佛地（fó dì）與十地（shí dì）初歡喜地（chū huānxǐ dì）齊平。這樣看來，別教（bié jiào）所說的一生補處（yīshēng bǔ chù）與圓教（yuán jiào）相比，如果依據前面的解釋，從意義上推斷，仍然有三十一品無明（sānshíyī pǐn wūmíng）。如果依據引用的《仁王經》（Rénwáng jīng），即有十一品無明（shíyī pǐn wūmíng）。這樣看來，別教（bié jiào）和圓教（yuán jiào）的法身（fǎshēn）補處（bǔ chù），雖然大致對應于某些位次，但無垢稱（wúgòu chēng）的意義卻相差懸殊，怎麼能用一種標準來解釋維摩詰（Wéimójié）的名字呢？問：尋至道（xún zhìdào）本來就是唯一的，如果比較前方便三教（qián fāngbiàn sān jiào），所說的補處（bǔ chù）佛果（fó guǒ）竟然如此懸殊，這個意思難以理解。答：可以用兩種意義來解釋：一是有教有人，二是有教無人。如果是三教（sān jiào）方便之說，因中稟教（yīn zhōng bǐng jiào）之人，即並有教有人，佛果（fó guǒ）補

【English Translation】 English version: Arguments also have their merits and demerits. The Three-Storehouse Buddha (Sānzàng fó, referring to a comprehensive understanding of the Buddha's teachings) has exhausted both correct practice and habitual tendencies, and this is considered superior. Not understanding the wonderful function of the purity of the six senses (liù gēn qīngjìng, referring to the purity of the six sense organs: eyes, ears, nose, tongue, body, and mind), this is a deficiency. Therefore, the Avatamsaka Sutra (Huáyán jīng) praises the Bodhisattva of the Initial Resolve Abiding Stage (chū fāxīn zhù), saying: 'The initial resolve (chū fāxīn) surpasses even Muni (Móu ní, referring to Shakyamuni Buddha).' Second, explaining the use of the Common Teaching (tōng jiào) to compare the positions of the latter two teachings, which are divided into two: first, comparing with the Distinct Teaching (bié jiào); second, comparing with the Perfect Teaching (yuán jiào). First, explaining the comparison with the Distinct Teaching positions: the position of Pure and Immaculate Successor (bǔ chù jìng wúgòu chēng wèi) in the Common Teaching (tōng jiào) is equivalent to the Tenth Dharma Realm of Limitless Dedication (dì shí fǎjiè wúliàng huíxiàng) in the Distinct Teaching (bié jiào). The Buddha-fruit (fó guǒ) of the Common Teaching (tōng jiào) is only equivalent to the First Joyful Ground (chū huānxǐ dì) of the Ten Grounds (shí dì). This is the correct meaning. A side argument is that it lacks the wisdom of similar Middle Way (xiāngsì zhōngdào zhì) to subdue ignorance (fú wūmíng, referring to subduing the afflictions of ignorance). Second, explaining the comparison with the Perfect Teaching (yuán jiào): If the position of Pure and Immaculate Successor (bǔ chù jìng wúgòu chēng wèi) in the Common Teaching (tōng jiào) is mentioned, it is only equivalent to the Iron Wheel Position (tiě lún wèi) and the Tenth Vow Mind (dì shí yuàn xīn) of the Ten Faiths (shí xìn) in the Perfect Teaching (yuán jiào). The Buddha-fruit (fó guǒ) mentioned in the Common Teaching (tōng jiào) is only equivalent to the Initial Resolve Abiding Stage (chū fāxīn zhù). This is a rough comparison, and from a correct perspective, it is insufficient. The Initial Resolve Abiding Stage (chū fāxīn zhù) is superior because it can manifest the Dharma-body of the Middle Way (zhōngdào fǎshēn) and sever one grade of ignorance (duàn chú yī pǐn wūmíng). Third, explaining the comparison of the Distinct Teaching (bié jiào) with the Perfect Teaching (yuán jiào) positions: If the Dharma-body (fǎshēn), Dharma-cloud (fǎyún), One-Life Successor (yīshēng bǔ chù), Pure and Immaculate Successor position in the Distinct Teaching (bié jiào) is mentioned, it is only equivalent to the Tenth Anointing Abiding Stage (dì shí guàndǐng zhù) of the Ten Positions (shí wèi) in the Perfect Teaching (yuán jiào). The Buddha-ground (fó dì) severs eleven grades of ignorance (duàn chú shíyī pǐn wūmíng), which is only equivalent to the Initial Joyful Practice (chū huānxǐ xíng) of the Ten Practices (shí xíng). If based on the Renwang Sutra (Rénwáng jīng), which divides the Ten Grounds (shí dì) into thirty lives, then Immaculate (wúgòu) is equivalent to the Dharma Realm of Limitless Dedication Position (fǎjiè wúliàng huíxiàng wèi), and the Buddha-ground (fó dì) is equivalent to the Initial Joyful Ground (chū huānxǐ dì) of the Ten Grounds (shí dì). Thus, the One-Life Successor (yīshēng bǔ chù) mentioned in the Distinct Teaching (bié jiào), compared to the Perfect Teaching (yuán jiào), if based on the previous explanation, still has thirty-one grades of ignorance (sānshíyī pǐn wūmíng) based on the meaning. If based on the cited Renwang Sutra (Rénwáng jīng), there are eleven grades of ignorance (shíyī pǐn wūmíng). Thus, although the Dharma-body (fǎshēn) Successor (bǔ chù) of the Distinct and Perfect Teachings roughly correspond in position, the meaning of Immaculate Successor (wúgòu chēng) is vastly different. How can we explain the name of Vimalakirti (Wéimójié) with a single standard? Question: Seeking the Ultimate Path (xún zhìdào) is originally one. If comparing the preliminary expedient three teachings (qián fāngbiàn sān jiào), the Successor (bǔ chù) and Buddha-fruit (fó guǒ) mentioned are so vastly different, this meaning is difficult to understand. Answer: It can be explained in two ways: one is 'with teaching and with person,' and the other is 'with teaching and without person.' If it is the expedient teaching of the three teachings (sān jiào), those who receive the teaching in the causal stage (yīn zhōng bǐng jiào) are both 'with teaching and with person,' the Buddha-fruit (fó guǒ) Succe

處及上位菩薩能說三教。此並有教無人。所以者何。所稟三教行人因教各獲利。故有教有人也。能說之教主示現為三教之佛菩薩。令物慕果行因。因行既成則無復化主。如斯乃緣感便應。緣謝便息。空拳誑小兒。引將還家。手中實無物也。三教化主亦皆如是。若是圓教有教有人者。因中稟教。乃至法雲有教有人。斷四十一品無明。法身補處此實非虛。妙覺法身無說之說。即是果上有教有人也。有教無人因之為權。有教有人。名之為實。問曰。若爾四教明果可分權實。四教因地皆有教有人。何得分其權實。答曰。今明。三教之人名為權人。稟圓教之人。則人教俱實。故約四教明因分權實也。問曰。三教之因。既立權人。三教之果何意不得辨權人也。答曰。三教行人可成圓人。無有三教之佛修因作圓佛。故非類也。第三明興廢者即為二意。一權教有興有廢。二實教興而不廢。一明權教有興有廢者。即為三意。一三藏教機起即興。機謝則廢。所言機興者。可發之義名之為機。前緣有小樂欲可起。小善可生。小惡可治。偏真之解可發。故須用四悉檀。于聲聞經中。說因緣生滅四諦十二因緣六度之教。開三乘之道。聞則稱機。樂欲心起。生善斷惡。若是二乘發真無漏。證有餘涅槃。若是菩薩六度調心。得伏忍柔順忍也。法華經云

【現代漢語翻譯】現代漢語譯本：處地菩薩和上位菩薩能夠宣說三教。這都屬於有教而無人。為什麼這樣說呢？因為接受三教的修行人，因教而各自獲得利益，所以說是有教有人。能夠宣說教義的教主，示現為三教的佛菩薩，使眾生仰慕果位而修行因地。因地修行成就之後，就沒有化導之主了。就像這樣，乃是因緣感應而示現，因緣消謝就止息。如同用空拳哄騙小孩子，引誘他回家，手中實際上什麼也沒有。三教的化主也都是這樣。如果是圓教，有教也有人，那麼從因地接受教義，乃至法雲地都有教有人，斷除四十一品無明，法身菩薩等待成佛，這確實不是虛假的。妙覺法身所說的無說之說，就是果地上有教有人。有教無人，因地是權宜之說；有教有人，名為真實。有人問：如果這樣，四教說明果位可以區分權實，四教因地都有教有人，為什麼可以區分權實呢？回答說：現在說明，三教之人名為權人，接受圓教之人，那麼人和教義都真實。所以根據四教說明因地來區分權實。有人問：三教的因地，已經設立了權人，三教的果位為什麼不能辨別權人呢？回答說：三教的修行人可以成就圓人，沒有三教的佛修因地而成為圓佛，所以不是同一類。第三說明興盛和衰廢，分為兩種意思：一是權教有興盛有衰廢，二是實教興盛而不衰廢。第一說明權教有興盛有衰廢，分為三種意思：一是三藏教的根機成熟就興盛，根機消謝就衰廢。所說的根機興盛，是可以引發的意思，稱為根機。以前的因緣有小的快樂慾望可以生起，小的善事可以產生，小的惡事可以治理，偏頗的真理之解可以引發，所以需要運用四悉檀，在聲聞經中，宣說因緣生滅、四諦、十二因緣、六度的教義，開闢三乘的道路。聽聞則適合根機，快樂慾望的心生起，產生善事斷除惡事。如果是二乘，發起真諦無漏，證得有餘涅槃；如果是菩薩，用六度調伏內心，得到伏忍柔順忍。《法華經》說

【English Translation】 English version: Bodhisattvas at the 'abode' and higher-level Bodhisattvas can expound the Three Teachings. This is a case of having the teaching but no one to embody it. Why is that? Because practitioners who receive the Three Teachings each gain benefit from the teachings, hence there is both the teaching and the person. The masters who expound the teachings manifest as Buddhas and Bodhisattvas of the Three Teachings, causing beings to admire the fruit and practice the cause. Once the practice of the cause is accomplished, there is no longer a guiding master. It is like this: responding according to conditions, ceasing when the conditions are exhausted. Like an empty fist deceiving a small child, leading them home, there is actually nothing in the hand. The masters of the Three Teachings are all like this. If it is the Perfect Teaching, with both teaching and person, then from the causal ground receiving the teaching, even up to the Dharma Cloud ground, there is both teaching and person, cutting off the forty-one grades of ignorance. The Dharma Body Bodhisattva awaiting Buddhahood, this is truly not false. The 'no-speaking' of the Wondrous Enlightenment Dharma Body is the 'teaching and person' on the fruit. Having the teaching but no person, the cause is provisional; having both teaching and person is called real. Someone asks: If that's the case, the Four Teachings clarifying the fruit can be divided into provisional and real, but the causal ground of the Four Teachings all have teaching and person, how can you divide them into provisional and real? I answer: Now I clarify, the people of the Three Teachings are called provisional people. Those who receive the Perfect Teaching, then both the person and the teaching are real. Therefore, based on the Four Teachings clarifying the causal ground, we divide into provisional and real. Someone asks: Since the causal ground of the Three Teachings has established provisional people, why can't the fruit of the Three Teachings be distinguished as provisional people? I answer: Practitioners of the Three Teachings can become Perfect People, but there is no Buddha of the Three Teachings who cultivates the cause and becomes a Perfect Buddha, so they are not the same category. The third point, clarifying flourishing and decline, has two meanings: first, the provisional teachings have flourishing and decline; second, the real teaching flourishes and does not decline. First, clarifying that the provisional teachings have flourishing and decline, has three meanings: first, the capacity for the Three Storehouse Teaching arises and it flourishes, the capacity exhausts and it declines. The so-called capacity arising is the meaning of 'can be developed', called capacity. Previous conditions have small desires for pleasure that can arise, small good deeds that can be produced, small evils that can be treated, biased understanding of truth that can be developed, therefore it is necessary to use the Fourfold Siddhi. In the Sravaka Sutras, expound the teachings of conditioned arising and ceasing, the Four Noble Truths, the Twelve Links of Dependent Origination, and the Six Perfections, opening the path of the Three Vehicles. Hearing it is suitable for the capacity, the mind of joyful desire arises, producing good deeds and cutting off evil deeds. If it is the Two Vehicles, they generate true non-outflow, and attain Nirvana with remainder; if it is the Bodhisattva, they tame the mind with the Six Perfections, attaining Submissive Patience and Gentle Patience. The Lotus Sutra says

。小智樂小法。不自信作佛。是故以方便分別說諸果。為此機緣。雖無三藏伏結。補處菩薩。凈無垢稱義。三十四心佛果。住有餘涅槃之佛。為欲以四悉檀教赴此故。示現此教形聲。赴機度物。故法華經明。長者即脫瓔珞。著弊垢衣。執持糞器。狀有所畏。語諸作人。即是三藏教興之義。廢者。此小欲將歇。小善已成。事惡已除。真解已發。是則四緣俱息。則三藏所說之教能說之人俱廢也。二明通教興廢者。興則機興。廢則機廢。機興而教興者。無生四諦樂欲將起。體假入空之善可生。迷理見思可斷。即真之解可發。故須用四悉檀說無生四諦通教。三乘聞則樂欲心起。生善斷惡。三乘同發即真無漏之慧。見第一義。二乘住有餘涅槃菩薩則不滯空。慈悲入假化物。誓求佛果。為赴此之機緣。雖無通教斷結侵習。上地補處菩薩凈無垢稱位。一念相應慧斷習。佛果住有餘涅槃。為赴通教赴此三乘根緣。示現此教形聲。悉檀赴緣逗物。故名為興。廢者。四機既息緣謝。所說通教能說之人俱廢也。三明別教興廢者。興則機興教興。無量四諦樂欲將起。從空入假善根可生。無量恒沙煩惱別惑見思可治。中道第一義諦真解可發。故須用四悉檀說無量四諦起別教。菩薩聞則樂欲心起。生界外之善。斷界外之惡。發中道相似無漏及真無漏

【現代漢語翻譯】現代漢語譯本：喜歡小乘智慧和小乘方法。不相信自己能夠成佛。因此用方便法門分別解說各種果位。爲了適應這種根機和緣分，即使是沒有三藏教所斷的煩惱，補處菩薩（指下一尊佛，即彌勒菩薩），清凈的維摩詰菩薩的境界，三十四心成佛的果位，以及住在有餘涅槃的佛，爲了用四悉檀（四種說法方式：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）來教化他們，才示現這種教法的形式和聲音，來適應根機，度化眾生。所以《法華經》中說，長者（比喻佛）立刻脫下瓔珞（珍貴的裝飾品），穿上破舊骯髒的衣服，拿著糞便的器具，樣子好像很害怕，告訴那些工人（比喻眾生）。這就是三藏教興起的原因。至於三藏教的廢止，是因為小乘的慾望將要停止，小乘的善根已經成就，小乘的惡業已經消除，真正的解脫已經生起。這樣，四種因緣都停止了，那麼三藏教所說的教法和能說教法的人，都廢止了。第二，說明通教的興起和廢止。興起是因為根機興起，廢止是因為根機廢止。根機興起而教法興起，是因為對無生四諦（苦、集、滅、道）的喜好將要生起，從體假入空的善根可以生起，迷惑于理體的見惑和思惑可以斷除，證悟真理的解脫可以生起。所以需要用四悉檀來說無生四諦的通教。三乘（聲聞乘、緣覺乘、菩薩乘）聽了之後，喜好之心生起，生起善根，斷除惡業，三乘共同發起證悟真理的無漏智慧，見到第一義諦。二乘（聲聞乘和緣覺乘）安住在有餘涅槃，菩薩則不執著于空，以慈悲心進入假有，教化眾生，發誓求得佛果。爲了適應這種根機和緣分，即使是沒有通教所斷的煩惱和習氣，上地補處菩薩（指更高層次的菩薩），清凈的維摩詰菩薩的果位，一念相應慧斷除習氣，佛果安住在有餘涅槃，爲了適應通教，適應這三乘的根機和緣分，才示現這種教法的形式和聲音，用四悉檀來適應因緣，引導眾生，所以叫做興起。至於通教的廢止，是因為四種根機已經停止，因緣已經消謝，所說的通教和能說通教的人，都廢止了。第三，說明別教的興起和廢止。興起是因為根機興起，教法興起。對無量四諦的喜好將要生起，從空入假的善根可以生起，無量恒河沙數般的煩惱和別惑（區別于見思惑的惑）以及見思惑可以治理，中道第一義諦的真解可以生起。所以需要用四悉檀來說無量四諦，興起別教。菩薩聽了之後，喜好之心生起，生起界外的善根，斷除界外的惡業，發起中道相似的無漏智慧以及真正的無漏智慧。

【English Translation】 English version: Fond of Hinayana wisdom and Hinayana methods. Not confident in becoming a Buddha. Therefore, using expedient means to separately explain various fruits. For this kind of aptitude and condition, even without the afflictions severed by the Tripitaka teachings, the Bodhisattva destined to Buddhahood (referring to the next Buddha, Maitreya), the pure state of Vimalakirti, the fruit of Buddhahood achieved in thirty-four minds, and the Buddha dwelling in Nirvana with remainder, in order to teach them using the four siddhantas (four modes of expression: the mundane siddhanta, the individual siddhanta, the remedial siddhanta, and the ultimate siddhanta), they manifest this form and sound of teaching to suit the aptitude and liberate beings. Therefore, the Lotus Sutra says that the elder (metaphor for the Buddha) immediately took off his necklace (precious ornament), put on tattered and dirty clothes, held a tool for collecting excrement, looking as if he was afraid, and told those workers (metaphor for beings). This is the meaning of the arising of the Tripitaka teachings. As for the cessation of the Tripitaka teachings, it is because the desires of the Hinayana are about to cease, the good roots of the Hinayana have been accomplished, the evil deeds of the Hinayana have been eliminated, and true liberation has arisen. In this way, the four conditions have ceased, then the teachings spoken by the Tripitaka and the person who can speak the teachings have ceased. Secondly, explaining the arising and cessation of the Common Teaching. Arising is because the aptitude arises, and cessation is because the aptitude ceases. The aptitude arises and the teaching arises because the liking for the Four Noble Truths of Non-birth (suffering, accumulation, cessation, path) is about to arise, the good roots of entering emptiness from the provisional reality can arise, the afflictions of views and thoughts that are confused about the principle can be severed, and the liberation of realizing the truth can arise. Therefore, it is necessary to use the four siddhantas to speak the Common Teaching of the Four Noble Truths of Non-birth. When the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) hear it, the mind of liking arises, good roots arise, evil deeds are severed, and the Three Vehicles jointly initiate the non-outflow wisdom of realizing the truth, seeing the ultimate truth. The Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) abide in Nirvana with remainder, while the Bodhisattvas do not cling to emptiness, enter into provisional existence with compassion, teach beings, and vow to seek the fruit of Buddhahood. In order to adapt to this kind of aptitude and condition, even without the afflictions and habits severed by the Common Teaching, the Bodhisattva destined to Buddhahood in the higher stages (referring to Bodhisattvas of higher levels), the pure state of Vimalakirti, the wisdom of severing habits in one thought, the fruit of Buddhahood abiding in Nirvana with remainder, in order to adapt to the Common Teaching, to adapt to the aptitude and conditions of these Three Vehicles, they manifest this form and sound of teaching, using the four siddhantas to adapt to the conditions and guide beings, so it is called arising. As for the cessation of the Common Teaching, it is because the four kinds of aptitude have ceased, the conditions have faded, and the Common Teaching that is spoken and the person who can speak the Common Teaching have ceased. Thirdly, explaining the arising and cessation of the Distinct Teaching. Arising is because the aptitude arises, and the teaching arises. The liking for the Immeasurable Four Noble Truths is about to arise, the good roots of entering provisional existence from emptiness can arise, the immeasurable number of afflictions like the sands of the Ganges and the distinct delusions (delusions that are different from the delusions of views and thoughts) and the delusions of views and thoughts can be treated, and the true liberation of the ultimate truth of the Middle Way can arise. Therefore, it is necessary to use the four siddhantas to speak the Immeasurable Four Noble Truths, arising the Distinct Teaching. When the Bodhisattvas hear it, the mind of liking arises, good roots beyond the realms arise, evil deeds beyond the realms are severed, and the non-outflow wisdom similar to the Middle Way and the true non-outflow wisdom are initiated.

。求常住佛果大般涅槃。為赴此之機緣。雖無別教斷十品無明。法身補處菩薩斷十一品無明。究竟佛果。而示現此教形聲。用四悉檀赴物機緣。說無量四聖諦。故名別教興也。廢者。四十二品補處菩薩。此教佛果俱廢也。二明圓教俱興而不廢者。若於華嚴方等法華涅槃。所說圓教赴圓機樂欲生善斷惑見中第一義諦。是則從初發心至無垢地。赴四根緣。常說此教。至等覺佛。故名為興。故三十二菩薩文殊師利等。皆說入不二法門。即是教興之意也。若證妙覺。無師自悟。無法可嘆。無善可生。無惡可斷。更無深理可見。言詞相寂滅。本自無興。故無廢也。無廢亦得論廢者。四悉檀機盡則教息。故名廢也。故大品經云。過荼無字可說。涅槃經云。不生不生不可說也。故凈名默然杜口。不須復以言言于無言之理。文殊稱歎表絕言也。是則在因有人有教。至果則教廢人存。三德涅槃湛然清凈。豈同前三教補處菩薩菩提佛果皆有教無人。教廢人亦隨廢。權實之意顯在於此也。第六約觀心明四教者。從三觀起四教。已如前辨。今但論即心行用。識一切教門皆從初心觀行而起。四教既攝一切經教。若一念觀心分明。能分別一念無明因緣所生之心。四辨歷然。則一切經教大意皆約觀心通達。就此即為四意。一約觀心明三藏教相。二約觀

心明通教相。三約觀心明別教相。四約觀心明圓教相。第一約觀心明三藏教相者。即是觀一念因緣所生之心生滅相。折假入空。約此觀門。起一切三藏教也。若觀生滅四諦入道。即是修多羅藏。故增一阿含云。佛告諸比丘。謂一切法者只是一法。何等為一法。心是一法出一切法也。智度論云。從初轉法輪至大涅槃。結修多羅藏。此只是約心生滅說四聖諦。即是法歸法本之義也。觀心出一切毗尼藏者。佛制戒時。問諸比丘。汝法何心作。若有心作。即是犯戒。有犯故有持也。若無心作。則不名犯。犯義不說持也。故重心發戒。無心則不發戒也。所言從心出阿毗曇藏者。四卷略說名毗曇心。達磨波羅處中而說名為雜心。如此皆是約心辨毗曇。無比法者。分別諸心心數法。一切法不可比也。二約觀心明通教者。觀心因緣所生一切法。心空則一切法空。是為體假入空。一切通教所明行位因果皆從此起。三約觀心明別教者。觀心因緣所生。即假名。具足一切恒沙佛法。依無明阿梨耶識。分別無量四諦。一切別教所明行位因果皆從此起。四約觀心明圓教者。觀心因緣所生。具足一切十法界。無所積聚。不縱不橫。不思議中道二諦之理。一切圓教所明行位因果皆從此起。如輪王頂上明珠。是則四教皆從一念無明心起。即是破微塵出三

【現代漢語翻譯】現代漢語譯本心明通達四教的教相。一、約觀心明三藏教相。二、約觀心明通教相。三、約觀心明別教相。四、約觀心明圓教相。第一，約觀心明三藏教相，就是觀察一念因緣所生的心的生滅相，通過折損假象而證入空性。依據這種觀法，產生一切三藏教義。如果觀察生滅四諦而入道，這就是修多羅藏（Sutras，經藏）。所以《增一阿含經》說：『佛告訴諸位比丘，所謂一切法，只是一法。什麼是一法？心是一法，能生出一切法。』《智度論》說：『從初轉法輪到大涅槃，結集修多羅藏。』這只是依據心的生滅來說四聖諦，就是法迴歸法本的意義。觀心能生出一切毗尼藏（Vinaya，律藏），佛制定戒律時，問諸位比丘：『你們以何心而作？』如果以有心而作，就是犯戒，因為有犯戒，所以有持戒。如果無心而作，則不稱為犯戒，沒有犯戒的意義，也就沒有持戒的說法。所以重視從心出發而發戒，無心則不發戒。所說從心生出阿毗曇藏（Abhidhamma，論藏），四卷的簡略解說是《毗曇心》，達磨波羅（Dharmapala）採取折中的說法，名為《雜心》。這些都是依據心來辨別阿毗曇，無比之法，分別諸心和心數法，一切法都是無可比擬的。第二，約觀心明通教，觀察心因緣所生的一切法，心空則一切法空，這是體假入空。一切通教所闡明的行位、因果都由此而生起。第三，約觀心明別教，觀察心因緣所生，即是假名，具足一切恒河沙數般的佛法。依據無明阿梨耶識（Alaya-vijñana，阿賴耶識），分別無量四諦。一切別教所闡明的行位、因果都由此而生起。第四，約觀心明圓教，觀察心因緣所生，具足一切十法界，沒有積聚，不縱不橫，在不可思議的中道二諦之理中。一切圓教所闡明的行位、因果都由此而生起。如同輪王頂上的明珠，那麼四教都是從一念無明心而生起，這就是破微塵而出三千大千世界。

【English Translation】 English version The mind clearly understands the characteristics of the four teachings. First, discussing the characteristics of the Tripitaka (Three Baskets) teaching based on observing the mind. Second, discussing the characteristics of the shared teaching based on observing the mind. Third, discussing the characteristics of the differentiated teaching based on observing the mind. Fourth, discussing the characteristics of the perfect teaching based on observing the mind. First, discussing the characteristics of the Tripitaka teaching based on observing the mind means observing the arising and ceasing aspects of the mind that arise from a single thought's conditions, breaking down the false to enter emptiness. Based on this method of observation, all the Tripitaka teachings arise. If one observes the arising and ceasing of the Four Noble Truths to enter the path, this is the Sutra Pitaka (Sutras, Basket of Discourses). Therefore, the Ekottara Agama (Increased by One Agama) says: 'The Buddha told the Bhikkhus (monks) that all dharmas (teachings, phenomena) are just one dharma. What is that one dharma? The mind is one dharma that produces all dharmas.' The Mahaprajnaparamita Sastra (Great Wisdom Sutra) says: 'From the first turning of the Dharma wheel to the Great Nirvana, the Sutra Pitaka is compiled.' This only speaks of the Four Noble Truths based on the arising and ceasing of the mind, which is the meaning of the dharma returning to its source. Observing the mind produces all the Vinaya Pitaka (Vinaya, Basket of Discipline). When the Buddha established the precepts, he asked the Bhikkhus: 'With what mind do you act?' If one acts with a mindful intention, it is a violation of the precept, because there is violation, there is also adherence. If one acts without intention, it is not called a violation. Without the meaning of violation, there is no talk of adherence. Therefore, importance is placed on generating the precepts from the mind; without intention, the precepts are not generated. What is said to arise from the mind is the Abhidhamma Pitaka (Abhidhamma, Basket of Higher Knowledge). The abbreviated explanation in four volumes is called 'Abhidhamma Heart'. Dharmapala, taking a moderate approach, calls it 'Miscellaneous Heart'. All of these are based on the mind to distinguish the Abhidhamma, the incomparable dharma, distinguishing all mental states and mental factors. All dharmas are incomparable. Second, discussing the shared teaching based on observing the mind means observing all dharmas arising from the mind's conditions. If the mind is empty, then all dharmas are empty; this is realizing emptiness by negating the provisional existence. All stages of practice, causes, and effects explained in the shared teaching arise from this. Third, discussing the differentiated teaching based on observing the mind means observing that what arises from the mind's conditions is provisional existence, fully possessing all Buddha-dharmas as numerous as the sands of the Ganges River. Based on the ignorance of Alaya-vijñana (Alaya-vijñana, storehouse consciousness), countless Four Noble Truths are distinguished. All stages of practice, causes, and effects explained in the differentiated teaching arise from this. Fourth, discussing the perfect teaching based on observing the mind means observing that what arises from the mind's conditions fully possesses all Ten Dharma Realms, without accumulation, neither vertical nor horizontal, within the inconceivable Middle Way and the Two Truths. All stages of practice, causes, and effects explained in the perfect teaching arise from this. Like the bright pearl on the crown of a Chakravartin (wheel-turning king), the four teachings all arise from a single thought of ignorance. This is breaking apart a mote of dust to reveal the three thousand great thousand worlds.

千大千世界經卷之義也。第七通諸經論為二。一明對諸經論。二通釋此經文義。就初四教對經論者。佛用四教成一切頓漸諸經。論釋經豈越四教也。即為二意。一對經二對論。一對經者。若華嚴經但具二教所成。一別教。二圓教。所以者何。別教則諸菩薩宣說歷劫修行四十二心斷結行位階差。圓教明一心具足一切諸行。從初一地具足一切諸地功德。次明漸教之初聲聞經。但具足三藏教。方等大乘及以此經具足四教。摩訶般若具足三教。除三藏教。法華經開權顯實。正直舍方便。但一圓教。涅槃經具足四教。成五味義也。問曰。方等大乘亦具四教。何故不成五味義。答曰。不明聲聞作佛。五味之義不成。約不定中。得論四教也。釋迦出世所有經教更不過此四教。攝此諸經。罄無不盡。二對論者。論有二種。一者通申經論。二者別申經論。一通申經論者。即為二意。一通申小乘經。二通申大乘經。一通申小乘經者。如毗曇成實昆勒等論。並是通申小乘經論故成實論主云。我今正欲論三藏中實義。二通申大乘經論者。如地持論．攝大乘論．唯識論．中論．十二門論等。並是通申諸大乘經所明別圓兩經也。二別申經論者。即為二意。一別申小乘經。二別申大乘經。一別申小乘經者。如俱舍論別申修多羅。明瞭論別申毗尼。毗婆

娑論．阿毗曇論別申佛在世說毗曇也。二明別申大乘經論者。如十地論別申華嚴經別圓兩教。大智度論別申摩訶般若經通別圓三教。應有別申大集方等及此經論。不來此土。金剛般若論別申金剛般若經。法華論別申法華經一圓教。涅槃論別申涅槃經四教五味。論度此土不盡。如是等論申經。即是申觀心。此等諸經今分明也。是則精修觀心。洞解一切經論。若經論不從心出者。觀行之人。既不聽不讀。何得內心通達耶。此乃有所言說。冥與經論相應。意在此也。第二正明用四教通釋此經云文義者。即為二意。一釋經五義。二通經文。一釋此經五義者。即如前約四教位釋凈無垢稱之名。名一而義異。次辨體者。三教所詮即是思議解脫之體。圓教所明即是不思議解脫也。次明宗者。是即四教明四種四諦因果感佛國不同也。次顯用者。即是四教從淺至深。次第以深呵淺也。次判教相者。此經具明四教。與諸經有同有異。如前分別。二用四教釋此經文者。即為三意。一通室外四品。二通室內六品。三通出室四品。一通室外四品者。用四教明因果不同。故釋迦現佛國有異。如身子梵王所見不同。諸天共寶器。食隨其果報。飯色有異故。以稟四教不同故。見佛國有異也。釋方便品。正用三藏教通教。所以者何。說折法入空因緣生滅無

【現代漢語翻譯】現代漢語譯本：《娑論》：阿毗曇論（Abhidhamma，論藏）特別闡述了佛陀在世時所說的毗曇（Abhidhamma，論藏）。二、闡明特別闡述大乘經論的情況。例如，《十地論》（Daśabhūmika-śāstra）特別闡述了《華嚴經》（Avataṃsaka Sūtra）的別教和圓教兩種教義。《大智度論》（Mahāprajñāpāramitopadeśa-śāstra）特別闡述了《摩訶般若經》（Mahāprajñāpāramitā Sūtra）的通教、別教和圓教三種教義。應該還有特別闡述《大集經》（Mahāsaṃnipāta Sūtra）、《方等經》（Vaipulya Sūtra）以及此經論的，但沒有傳入此土。《金剛般若論》（Vajracchedikāprajñāpāramitopadeśa-śāstra）特別闡述了《金剛般若經》（Vajracchedikāprajñāpāramitā Sūtra）。《法華論》（Saddharmapuṇḍarīka-śāstra）特別闡述了《法華經》（Saddharmapuṇḍarīka Sūtra）的一圓教。《涅槃論》（Nirvāṇa-śāstra）特別闡述了《涅槃經》（Mahāparinirvāṇa Sūtra）的四教五味。論述傳入此土的並不完全。像這樣的論述闡述經典，就是闡述觀心。這些經典現在都很分明。這樣就能精修觀心，透徹理解一切經論。如果經論不是從內心生髮出來的，那麼觀行之人既不聽也不讀，怎麼能內心通達呢？這乃是所說的話，暗中與經論相應，意思就在這裡。第二，正式闡明用四教來通釋此經的文義，分為兩個方面：一是解釋經的五義，二是貫通經文。一是解釋此經的五義，就像前面用四教的位次來解釋『凈無垢稱』（Vimalakīrti，維摩詰）的名稱一樣，名稱只有一個，但意義卻不同。其次是辨別體，三教所詮釋的就是思議解脫的體，圓教所闡明的就是不思議解脫。其次是闡明宗，就是四教闡明四種四諦的因果感應佛國不同。其次是顯現用，就是四教從淺到深，依次用深的來否定淺的。其次是判斷教相，此經全面闡明了四教，與諸經有相同也有不同，如前所述。二是用四教來解釋此經的經文，分為三個方面：一是貫通室外四品，二是貫通室內六品，三是貫通出室四品。一是貫通室外四品，用四教來闡明因果不同，所以釋迦（Śākyamuni，釋迦牟尼）所顯現的佛國有所不同，就像舍利弗（Śāriputra，舍利弗）和梵天（Brahmā，梵天）所見不同一樣。諸天共用寶器，食物隨著他們的果報，飯的顏色也有所不同。因為稟受的四教不同，所以見到的佛國也有所不同。解釋《方便品》（Upāya-kauśalya-parivarta），主要用三藏教和通教。為什麼呢？因為說的是折法入空、因緣生滅無常。

【English Translation】 English version: The Śāstra: The Abhidhamma-śāstra specifically elucidates the Abhidhamma (collection of treatises) as spoken by the Buddha during his lifetime. Two, clarifying the specific elucidation of Mahāyāna scriptures and treatises. For example, the Daśabhūmika-śāstra specifically elucidates the distinct and perfect teachings of the Avataṃsaka Sūtra. The Mahāprajñāpāramitopadeśa-śāstra specifically elucidates the common, distinct, and perfect teachings of the Mahāprajñāpāramitā Sūtra. There should also be specific elucidations of the Mahāsaṃnipāta Sūtra, the Vaipulya Sūtra, and these scriptures and treatises, but they have not come to this land. The Vajracchedikāprajñāpāramitopadeśa-śāstra specifically elucidates the Vajracchedikāprajñāpāramitā Sūtra. The Saddharmapuṇḍarīka-śāstra specifically elucidates the one perfect teaching of the Saddharmapuṇḍarīka Sūtra. The Nirvāṇa-śāstra specifically elucidates the four teachings and five flavors of the Mahāparinirvāṇa Sūtra. The treatises that have come to this land are not exhaustive. Such treatises that elucidate the scriptures are elucidating the contemplation of the mind. These scriptures are now very clear. Thus, one can diligently cultivate the contemplation of the mind and thoroughly understand all scriptures and treatises. If the scriptures and treatises do not arise from the mind, then how can those who practice contemplation understand them internally, since they neither listen to nor read them? This is because the words spoken are secretly in accordance with the scriptures and treatises; this is the meaning. Second, formally clarifying the use of the Four Teachings to interpret the meaning of this scripture, which is divided into two aspects: one is to explain the five meanings of the scripture, and the other is to connect the scripture's text. One is to explain the five meanings of this scripture, just as before, using the positions of the Four Teachings to explain the name 'Vimalakīrti (凈無垢稱, Pure, stainless name)', where the name is only one, but the meanings are different. Next is to distinguish the substance, where what the Three Teachings explain is the substance of liberation through thought, and what the Perfect Teaching clarifies is inconceivable liberation. Next is to clarify the doctrine, which is that the Four Teachings clarify the different causes and effects of the Four Noble Truths influencing the Buddha-lands. Next is to reveal the function, which is that the Four Teachings, from shallow to deep, successively use the deep to negate the shallow. Next is to judge the teaching characteristics, where this scripture fully clarifies the Four Teachings, which are the same as and different from other scriptures, as described earlier. Two is to use the Four Teachings to explain the text of this scripture, which is divided into three aspects: one is to connect the four chapters outside the room, two is to connect the six chapters inside the room, and three is to connect the four chapters outside the room. One is to connect the four chapters outside the room, using the Four Teachings to clarify the differences in cause and effect, so the Buddha-lands manifested by Śākyamuni (釋迦, Sage of the Shakya clan) are different, just as what Śāriputra (舍利弗, Shariputra) and Brahmā (梵王, Brahma) see are different. The devas share precious vessels, and the food varies according to their karmic rewards, with different colors of rice. Because they receive different Four Teachings, the Buddha-lands they see are also different. Explaining the Upāya-kauśalya-parivarta (方便品, Skillful Means Chapter), the Tripiṭaka Teaching and the Common Teaching are mainly used. Why? Because it speaks of breaking the Dharma to enter emptiness, the impermanence of conditioned arising and ceasing.

常。復說如夢幻體假入空之意。是則因中用拙巧二度。破其界內愛見著心。勤修二教之法身也。弟子品用通教別教圓教。彈呵十大弟子及五百羅漢。用通教彈者。如呵迦旃延說三藏教拙度五義。用別教折呵者。此如呵富樓那穢食置寶器也。用圓教者。如彈身子善吉云。不起滅定。現諸威儀。不斷廢愛。起于明脫。亦不縛不解。並是用圓教意彈也。四教釋菩薩品。正是用圓教。呵四大菩薩用三藏通教別教自行化他偏僻法華不思議圓頓之道。二明室內用四教釋六品經文者。大士無三教之疾。以方便現同三疾。約此辨問疾也。不思議品正明住圓教不思議示現四教之事也。觀眾生品即是辨不思議別圓兩教從假入空也。佛道品即是辨不思議圓教從空入假行於非道通達佛道也。不二法門品正明圓教不思議中道正觀入不二法門也。香積品即是不思議圓教所明雙照二諦法界圓融也。三明四教通出室四品經文者。通菩薩行品。令菩薩遍行四教之行。四土化眾生也。四教通見阿閦品者。明若依四教修四行。發菩提心。始得生阿閦佛國也。亦用此成無動如來佛國之行。得成佛時。所有佛國如妙喜世界也。用四教通法供養屬累二品者。付屬天帝彌勒。令于佛去世后流通此經。四教利益未來弟子令不絕也。

四教義卷第十二

【現代漢語翻譯】現代漢語譯本：常。又重複說明如夢幻之身是虛假的，最終歸入空性的道理。這就是在因地中運用拙巧兩種方法，破除其界內的愛戀和執著之心，勤奮修習三藏教、通教的法身。弟子品中，運用通教、別教、圓教，彈呵十大弟子及五百羅漢。用通教彈呵，例如呵斥迦旃延說三藏教是拙劣的度化方式，有五種不圓滿。用別教折呵，例如呵斥富樓那將不潔之物置於寶器中。用圓教，例如彈呵舍利弗、善吉說：『不起滅盡定，而能示現各種威儀；不斷除愛慾，而能生起光明解脫。』既不被束縛，也不求解脫，這些都是用圓教的意旨來彈呵。用四教來解釋菩薩品，正是運用圓教。呵斥四大菩薩，是因為他們運用三藏教、通教、別教，只顧自己修行，不顧度化他人，方法偏頗。而《法華經》講的是不可思議的圓頓之道。第二，說明在室內用四教來解釋六品經文，是因為大士沒有三教的疾病，爲了方便才示現出與三教相同的疾病，藉此來辨別問疾的含義。《不思議品》正是說明安住于圓教的不可思議境界，示現四教之事。《觀眾生品》就是辨別不可思議的別教和圓教，從假入空。《佛道品》就是辨別不可思議的圓教，從空入假，行於非道，通達佛道。《不二法門品》正是說明圓教不可思議的中道正觀，進入不二法門。《香積品》就是不可思議的圓教所闡明的雙照二諦，法界圓融。第三，說明用四教貫通出室的四品經文，即《通菩薩行品》，是令菩薩普遍修習四教的行持，在四土中教化眾生。四教貫通見《阿閦品》，是說明如果依據四教修習四種行持，發起菩提心，才能往生阿閦佛（Akshobhya Buddha，不動佛）的佛國。也可以用此來成就無動如來（不動如來）的佛國之行，得成佛時，所有的佛國都像妙喜世界一樣。用四教貫通《法供養品》和《屬累品》，是將佛法囑託給天帝釋（天帝釋），彌勒（Maitreya，慈氏菩薩），令其在佛陀去世后流通此經，使四教能夠利益未來的弟子，使佛法不至於斷絕。《四教義》卷第十二

【English Translation】 English version: Constantly. Again, it explains the meaning of the illusory body being false and ultimately returning to emptiness. This is using both clumsy and skillful methods in the causal stage to break the mind of love and attachment within its realm, diligently cultivating the Dharmakaya (法身，Dharma body) of the Tripitaka teaching (三藏教), Shared teaching (通教). In the 'Disciples' chapter, the Shared teaching, Differentiated teaching (別教), and Perfect teaching (圓教) are used to criticize the ten great disciples and five hundred Arhats. The Shared teaching is used to criticize, such as rebuking Katyayana (迦旃延) for saying that the Tripitaka teaching is a clumsy method of deliverance with five imperfections. The Differentiated teaching is used to rebuke, such as rebuking Purna (富樓那) for placing unclean things in a treasure vessel. The Perfect teaching is used, such as criticizing Shariputra (身子), Subhuti (善吉) by saying: 'Without arising from the extinction Samadhi (滅定), one can manifest various dignified behaviors; without ceasing desires, one can generate light and liberation.' Neither bound nor seeking liberation, these are all criticisms using the meaning of the Perfect teaching. Explaining the 'Bodhisattva' chapter using the Four Teachings is precisely using the Perfect teaching. Criticizing the four great Bodhisattvas is because they use the Tripitaka teaching, Shared teaching, and Differentiated teaching, focusing only on their own practice and neglecting to deliver others, with biased methods. The Lotus Sutra (法華經) speaks of the inconceivable, perfect, and sudden path. Secondly, explaining the six chapters of scripture in the room using the Four Teachings is because the great Bodhisattvas do not have the illnesses of the Three Teachings, but manifest the same illnesses as the Three Teachings for convenience, using this to distinguish the meaning of inquiring about illness. The 'Inconceivable' chapter precisely explains abiding in the inconceivable realm of the Perfect teaching, manifesting the affairs of the Four Teachings. The 'Contemplating Living Beings' chapter is to distinguish the inconceivable Differentiated and Perfect Teachings, entering emptiness from the provisional. The 'Buddha Path' chapter is to distinguish the inconceivable Perfect teaching, entering the provisional from emptiness, walking on the non-path, and attaining the Buddha Path. The 'Non-Dual Dharma Door' chapter precisely explains the inconceivable Middle Way correct contemplation of the Perfect teaching, entering the non-dual Dharma Door. The 'Fragrant Accumulation' chapter is the inconceivable Perfect teaching explaining the dual illumination of the two truths, the perfect fusion of the Dharma realm. Thirdly, explaining the four chapters of scripture that connect the exit from the room using the Four Teachings, namely the 'Universal Bodhisattva Practice' chapter, is to enable Bodhisattvas to universally practice the practices of the Four Teachings, and to teach sentient beings in the Four Lands. The Four Teachings connect to seeing the 'Akshobhya' chapter, which explains that if one practices the four practices according to the Four Teachings and generates Bodhicitta (菩提心，the mind of enlightenment), one can be reborn in the Buddha land of Akshobhya Buddha (阿閦佛，Immovable Buddha). This can also be used to accomplish the practice of the Tathagata Akshobhya's (不動如來，Immovable Tathagata) Buddha land. When one attains Buddhahood, all Buddha lands are like the World of Wonderful Joy. Using the Four Teachings to connect the 'Dharma Offering' and 'Entrustment' chapters is to entrust the Dharma to Sakra Devendra (天帝釋，Lord of the Gods), Maitreya (彌勒，Future Buddha), so that they can circulate this sutra after the Buddha's passing, so that the Four Teachings can benefit future disciples and the Dharma will not be cut off. The Four Teachings Meaning, Volume Twelve